3880.“说，这次我要称谢耶和华”在至高意义上表主，在内在意义上表圣言，在外在意义上表取自圣言的教义，在此表爱的神性和主的属天国度。这从“称谢”（confessing）的含义清楚可知。就外在意义，或最接近于字义的内义而言，“称谢”表示取自圣言的教义，这是显而易见的。因为甚至在日常用语中，告白（confession）无非是指人在主面前表白他的信仰，因此它包含这个人所相信并由此对他来说构成教义的事物在里面。“称谢”在内在意义上表示圣言，这一点由此可推知，因为一切信与仁的教义必取自圣言。人凭自己对属天和属灵事物一无所知，所以他只能通过神性启示，也就是圣言来认识它们。就至高意义而言，“称谢”表示主，这是因为主就是圣言，因而是取自圣言的教义，内在意义上的圣言唯独关注主，并论述祂的国度（参看1871，2859，2894，3245，3305，3393，3432，3439，3454节）。这就是为何“称谢耶和华”表示爱的神性和祂的属天国度，因为主就是神性之爱本身，这爱的流注构成祂的国度，这一切是藉着来自祂的圣言实现的。以“称谢耶和华”为名的“犹大”表示爱的神性和主的属天国度，这在前面已经说明（3654节）；这解释了为何我们在此说“称谢”具有这种含义。
“称谢”（confess）和“告白”（confession）的含义从以下出现这些词的圣言经文可以看出来，如以赛亚书：
到那日，你必说，耶和华啊，我要称谢你！因为你虽然向我发怒，你的怒气却已转消，你又安慰了我。在那日，你们要说，当称谢耶和华，呼求祂的名，将祂所行的传扬在万民中，提说祂的名已被尊崇。（以赛亚书12:1，4）
诗篇：
神啊，我们称谢你，我们称谢你，你的名临近，人都述说你奇妙的作为。（诗篇75:1）
又：
称谢诗：全地啊，当向耶和华欢呼！是祂造了我们，不是我们自己，祂的民和祂草场的羊。当以告白进入祂的门，当以赞美进入祂的院；当称谢祂，祝颂祂的名。因为耶和华本为善，祂的慈爱存到永远，祂的真理直到代代！（诗篇100:1-5）
此处“称谢”和“告白”的含义是显而易见的，即表示承认耶和华或主和祂的事物。显然，这种承认就是教义和圣言。
以赛亚书：
耶和华必安慰锡安，祂必安慰她所有的荒场。在其中必有欢喜、快乐、告白和歌唱的声音。（以赛亚书51:3）
耶利米书：
耶和华如此说，看哪，我必使雅各帐棚被掳去的归回，也必怜悯他的住处，城必建造在原有的废墟上，宫殿也照旧有人居住；必有告白和欢乐的声音从其中发出。（耶利米书30:18-19）
诗篇：
我要照着耶和华的公义称谢祂，歌颂耶和华至高者的名。（诗篇7:17）
当时，我与守节的众人用歌颂和告白的声音往神的殿。（诗篇42:4）
主啊，我要在列族中称谢你；在万民中唱诗给你；因为你的慈爱伟大，达到穹苍。（诗篇57:9-10）
由上述经文明显可知，“告白”论及爱的属天形式，不同于属于属灵之爱的术语。因为经上说“歌颂和告白的声音”、“告白和欢乐的声音”、“我要在列族中称谢你；在万民中唱扬你”，其中“告白”和“称谢”是属天的术语，而“歌颂的声音”和“欢乐的声音和唱诗”是属灵的术语。告白还被说成“在列族中称谢，在万民中唱诗”，因为“列族”表示那些处于良善的人，而“万民”表示那些处于真理的人（参看1416，1849，2928节），即那些处于属天之爱的人和那些处于属灵之爱的人。因为在圣言的先知书中，这种双重表述经常出现，其中一种表述论及属天之物或良善，另一种表述则论及属灵之物或真理，以便圣言的每一个部分中都存在一个神性婚姻，因而存在一个良善与真理的婚姻（683，793，801，2173，2516，2712，3132节）。由此也明显可知，“告白”含有爱的属天形式，纯正的告白，或发自内心的告白只能从良善流出。但出自真理的告白被称为“歌颂的声音”和“欢乐的声音和唱诗”。
这种双重表述同样出现在以下经文中，诗篇：
我要以歌声赞美神的名，以告白尊祂为大！（诗篇69:30）
又：
我的神啊，我要鼓瑟称谢你，称谢你的真理！以色列的圣者啊，我要弹琴歌颂你！（诗篇71:22）
“弹琴歌颂”以及弹其它所有弦乐器歌颂表示属灵事物（参看418-420节）。又：
当以告白进入祂的门，当以赞美进入祂的院；当称谢祂，祝颂祂的名。（诗篇100:4）
此处“告白”和“称谢”是从对良善的热爱流出的，而“赞美和祝颂”是从对真理的热爱流出的。又：
你们要以告白回应耶和华，用琴向我们的神歌颂。（诗篇147:7）
又：
我在大会中要称谢你！在众民中要赞美你。（诗篇35:18）
又：
我要用口称谢耶和华，我要在众人中间赞美祂！（诗篇109:30）
又：
我们，你的民、你草场的羊要称谢你，直到永远；要述说赞美你的话，直到代代！（诗篇79:13）
又：
愿他们向耶和华称谢祂的慈爱和祂向人的众子所行的奇事。愿他们以告白为祭献给他，以歌声述说祂的作为。（诗篇107:21-22）
显然，这些经文就包含对一个事物的双重表述。若非一种表述涉及某种属天之物，也就是良善，一种表述涉及属灵之物，也就是真理，因而涉及神性婚姻，它们看上去就像毫无意义的重复，主的国度本身就是这样一个婚姻。这个奥秘遍及圣言的每一部分，但若不藉着内在意义和由此衍生的知识，绝无法被揭示出来。这种知识表明哪种表述属于属天那一类，哪种表述属于属灵那一类。不过，必须大体上知道何为属天的，何为属灵的，这些在前面已频繁论述过。
发自内心的真正告白是从属天之爱流出的，故是真正意义上的告白。具有这种告白的人承认一切良善出自主，一切邪恶出自他自己。当具有这种承认时，他便处于谦卑的状态。因为在这种情况下，他承认主是他里面的一切，相比之下他本人什么也不是。在这种状态下所作的告白就是从属天之爱流出的。
但犹太教会所献的感恩祭（sacrifices of confession）是感恩，在普遍意义上被称为感恩和偿还祭（eucharistic and repaying sacrifices），它们分为两种：即忏悔祭和还愿祭（confessional，and votive）。忏悔祭涉及爱的属天形式，这一点从它们的设立可以看出来。对此，我们在摩西五经中读到：
献与耶和华圣餐祭的条例乃是这样：他若为告白献上，那么除了忏悔祭外，还要用调油的无酵饼和抹油的无酵薄饼，并用油调匀细面作的饼。除告白祭外，他还要献上有酵的饼为礼物。（利未记7:11-13）
此处提到的所有事物，即“调油的无酵饼”、“抹油的无酵薄饼”、“用油调匀的细面”和“有酵的饼”都表示爱与信的属天之物，因而表示告白（confessions），表示那些献祭的人必处于谦卑的状态。“细面”和细面所作的“饼”表示爱之属天元素和由此衍生的信之属灵元素，也就是仁爱（参看2177节）；“无酵”表从恶与假中洁净（2342节）；“油”表爱的属天元素（886，3728节），“饼”也是（2165，2177，3464，3478，3735节）。
然而，还愿祭，就是另一种感恩祭（eucharistic sacrifices），在外在意义上表示偿还，在内在意义上表示主必提供的意愿，在至高意义上表示圣规的状态（state of providence，3732节）。这就为何这两种献祭在圣言各处有所提及的原因，如诗篇：
你们要以告白为祭献与神，又要向至高者还你的愿。凡以告白献上为祭的便是荣耀我。那按正路而行的，我必向他显明神的救恩。（诗篇50:14，23）
又：
神啊，我向你所许的愿在我身上，我要以告白回报你。（诗篇56:12）
又：
我要以告白为祭献给你，又要呼求耶和华的名；我要向耶和华偿还我所许的愿。（诗篇116:17-18）
约拿书：
我必用告白的声音献祭与你；我所许的愿，我必偿还。（约拿书2:9）
综上所述，明显可知，犹大以之为名的“告白”是什么意思，即它在至高意义上表示主和爱的神性；在内在意义上表示圣言和主的属天国度；在外层意义上表示取自属天教会所拥有的圣言的教义。从接下来的内容可以看出，在圣言中，“犹大”表示这些事物。
Potts(1905-1910) 3880
3880. And she said, This time I will confess Jehovah. That this signifies in the supreme sense the Lord, in the internal sense the Word, in the external sense doctrine therefrom, in the present case the Divine of love and the Lord's celestial kingdom, is evident from the signification of "confessing." That in the external or proximately interior sense "to confess" signifies doctrine from the Word, is manifest; for confession is nothing else, even in common speech, than a man's declaration of his faith before the Lord; thus it comprehends in it whatever the man believes; consequently, whatever is to him doctrine. That in the internal sense "to confess" signifies the Word, follows from this, for all the doctrine of faith and charity must be from the Word; because from himself man knows nothing of things celestial and spiritual, and therefore he can know them only from Divine revelation, which is the Word. That in the supreme sense "to confess" signifies the Lord, is because the Lord is the Word, consequently doctrine from the Word, and because the Word in the internal sense has regard to the Lord alone, and treats of His kingdom (see n. 1871, 2859, 2894, 3245, 3305, 3393, 3432, 3439, 3454). Thus it is that by "confessing Jehovah" is signified the Divine of love and His celestial kingdom; for the Lord is Divine love itself, and the influx of this constitutes His kingdom, and this by means of the Word which is from Him. That by "Judah," who was named from "confessing Jehovah," is signified the Divine of love and the Lord's celestial kingdom, has been shown above (n. 3654); and hence it is here said that "confessing" has this signification. [2] But the signification of "to confess" and of "confession" may be seen from the passages in the Word in which these expressions occur; as in Isaiah:
In that day thou shalt say, I will confess to Thee, O Jehovah; though Thou wast angry with me, Thine anger is turned away, and Thou hast comforted me. And in that day ye shall say, Confess to Jehovah, call upon His name, make known His works among the people, make mention that His name is exalted (Isa. 12:1, 4). In David:
We confess to Thee, O God, we confess, and Thy name is near, Thy wondrous works declare (Ps. 75:1). A psalm for confession: Make a joyful noise to Jehovah, all the earth; He hath made us, and not we ourselves, His people and the flock of His pasture. Enter through His gates with confession, into His courts with praise; confess ye to Him, and bless His name. For Jehovah is good, His mercy is forever, and His truth to generation and generation (Ps. 100:1-5). Here it is evident what "confessing" and "confession" signify, namely, acknowledging Jehovah or the Lord, and the things which are His. That this acknowledgment is doctrine and the Word is manifest. [3] Again in Isaiah:
Jehovah will comfort Zion, He will comfort all her waste places; joy and gladness shall be found therein, confession and the voice of singing (Isa. 51:3). And in Jeremiah:
Thus saith Jehovah, Behold I am bringing back the captivity of Jacob's tents, and I will have compassion on his dwelling places and the city shall be builded upon her own heap, and the palace shall be inhabited after the manner thereof; and out of them shall proceed confession, and the voice of them that make merry (Jer. 30:18-19). In David:
I will confess to Jehovah according to His righteousness, and I will sing to the name of Jehovah Most High (Ps. 7:17). When I shall go to the house of God, with the voice of singing and of confession, with a multitude that keep a festival (Ps. 42:4). I will confess unto Thee, O Lord, among the nations; I will sing psalms unto Thee among the peoples; for Thy mercy is great, even to heaven (Ps. 57:9-10). [4] From these passages it is evident that "confession" has reference to the celestial of love, for it is distinguished from terms that belong to the spiritual of love; for it is said "confession and the voice of singing," "confession and the voice of them that make merry," "I will confess unto Thee among the nations, and I will sing psalms unto Thee among the peoples," "confession" and "confessing" being celestial, and the "voice of singing," the "voice of them that make merry and sing psalms," being spiritual expressions. It is also said, "confess among the nations, and sing psalms among the peoples," because "nations" signify those who are in good, and "peoples" those who are in truth (see n. 1416, 1849, 2928); that is, those who are in celestial love, and those who are in spiritual love. For in the Word, with the Prophets, two expressions for the most part occur, one having reference to the celestial or good, and the other to the spiritual or truth, in order that there may be a Divine marriage in every part of the Word, thus a marriage of good and truth (n. 683, 793, 801, 2173, 2516, 2712, 3132). From this it is also manifest that "confession" involves the celestial of love; and that genuine confession, or that which is from the heart, can only be from good; the confession which is from truth being called the "voice of singing, the voice of them that make merry, and that sing psalms." [5] So also in the following passages. In David:
I will praise the name of God with a song, and will magnify Him with confession (Ps. 69:30). Again:
I will confess to Thee with the psaltery, even Thy truth O my God; unto Thee will I sing with the harp, O Thou Holy One of Israel (Ps. 71:22). That "to sing with the harp" and with other stringed instruments signifies spiritual things, may be seen above (n. 418-420). Again:
Enter into His gates with confession, into His courts with praise confess to Him, bless His name (Ps. 100:4);
here "confession" and "confessing" are from the love of good, but "praise" and "blessing" from the love of truth. Again:
Answer unto Jehovah with confession; sing psalms upon the harp unto our God (Ps. 147:7). Again:
I will confess to Thee in the great congregation; I will praise Thee among much people (Ps. 35:18). Again:
I will confess to Jehovah with my mouth, and in the midst of many will I praise Him (Ps. 109:30). Again:
We Thy people and the flock of Thy pasture will confess to Thee forever; we will recount Thy praise to generation and generation (Ps. 79:13). Again:
Let them confess to Jehovah His mercy, and His wonderful works to the sons of man. Let them sacrifice the sacrifices of confession, and declare His works with singing (Ps. 107:21-22). [6] That these passages contain two expressions for one thing, is manifest, and they would appear like vain repetitions unless one involved the celestial, which is good, and the other the spiritual, which is truth; consequently the Divine marriage, the Lord's kingdom itself being such a marriage. This mystery pervades the Word throughout, but can never be disclosed except by means of the internal sense, and the derivative knowledge as to which expression belongs to the celestial class, and which to the spiritual. But it must be known in general what the celestial is, and what the spiritual, and these have often been treated of above. [7] Real confession of the heart, being from celestial love, is in the genuine sense confession. The man who is in this confession acknowledges that all good is from the Lord, and that all evil is from himself; and when he is in this acknowledgment, he is in a state of humiliation, for he then acknowledges that the Lord is everything in him, and that he himself is relatively nothing; and when confession is made from this state, it is made from celestial love. [8] But the sacrifices of confession that were offered in the Jewish Church were thanksgivings, and in a universal sense were called eucharistic and repaying sacrifices, which were of two kinds-confessional, and votive. That the sacrifices of confession involved the celestial of love, may be seen from their institution, concerning which we read in Moses:
This is the law of the sacrifice of the eucharistics that shall be offered to Jehovah; if he has offered it for confession, then he shall offer, besides the sacrifice of confession, unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and fine flour boiled, cakes mingled with oil, upon leavened cakes of bread he shall offer his gift, besides the sacrifice of confession (Lev. 7:11-13). All the things here mentioned-the "unleavened cakes mingled with oil," the "unleavened wafers anointed with oil," the "fine flour boiled," and the "leavened cakes of bread," signify the celestial things of love and faith, and confessions therefrom, and that those who made the offerings must be in humiliation. (That by "fine flour" and "cakes" thereof are signified the celestial of love and the derivative spiritual of faith, which is charity, may be seen above, n. 2177; by "what is unleavened," purification from evils and falsities, n. 2342; by "oil," the celestial of love, n. 886, 3728; by "bread," the same, n. 2165, 2177, 3464, 3478, 3735.) [9] But the votive sacrifices, which were another kind of eucharistics, in the external sense signified repayment; in the internal sense the will that the Lord should provide; and in the supreme sense a state of providence (n. 3732). This is the reason why mention is made of all these in the Word throughout; as in David:
Offer unto God the sacrifice of confession; and pay thy vows unto the Most High. Whoso offereth the sacrifice of confession, honoreth Me; and he who ordereth his way, to him will I show the salvation of God (Ps. 50:14, 23). Again:
Thy vows are upon me, O God; I will repay confessions unto Thee (Ps. 56:12). Again:
I will sacrifice to Thee the sacrifice of confession, and will call upon the name of Jehovah; I will pay my vows unto Jehovah (Ps. 116:17-18). And in Jonah:
I will sacrifice unto Thee with the voice of confession; I will pay that which I have vowed (Jonah 2:9). [10] From all this it is now manifest what is the confession from which Judah was named; namely, that in the supreme sense it signifies the Lord and the Divine of love; in the internal sense, the Word and also the Lord's celestial kingdom; and in the exterior sense, the doctrine from the Word which is of the celestial church. That these things are signified in the Word by "Judah," may be seen from what now follows.
Elliott(1983-1999) 3880
3880. 'And she said, This time I will confess Jehovah' means in the highest sense the Lord, in the internal sense the Word, in the external sense doctrine from the Word - the Divinity of love, also His celestial kingdom being meant here. This is clear from the meaning of 'confessing'. As regards 'confessing' - in the external sense or inner sense nearest to the literal - meaning doctrine from the Word, this is self-evident, since confession, even in everyday speech, is nothing else than a declaration of personal conviction before the Lord and so comprehends within it the things which a person believes and which for him therefore constitute doctrine. That 'confessing' in the internal sense means the Word follows from this, for all teaching regarding faith and charity must be drawn from the Word. Of himself man does not know anything about celestial and spiritual things, and therefore he knows them only from Divine revelation, which is the Word. The reasons why 'confessing' in the highest sense means the Lord are that the Lord is the Word and therefore doctrine from the Word, and that the Word in the internal sense, having regard to the Lord alone, deals with His kingdom, 1871, 2859, 2894, 3245, 3305, 3393, 3432, 3439, 3454. This is why 'confessing Jehovah' means the Divinity of love, also His celestial kingdom, for the Lord is Divine Love itself and the influx of this love makes His kingdom, doing so by means of the Word received from Him. For 'Judah' who received his name from the expression 'confessing Jehovah' means the Divinity of love, also the Lord's celestial kingdom, see what has been shown already in 3654; and this explains why it is stated here that 'confessing' has that meaning.
[2] But what 'confessing' or 'confession' really is will be seen from places in the Word where these expressions are used, as in Isaiah,
You will say on that day, I will confess You O Jehovah; for You were angry with me, Your anger turned away, and You comforted me. And you will say on that day, Confess Jehovah, call on His name, make His deeds known among the people, make mention that His name is exalted. Isa 12:1, 4.
In David,
we will confess You O God; we will confess, and Your name is near. They tell of Your wonders. Ps 75:1.
In the same author,
A Psalm for confession. Make a joyful noise to Jehovah, all the earth. He made us and not we ourselves, His people and the flock of His pasture; therefore we are His, His people and the flock of His pasture.a Enter through His gates in confession, His courts in praise; confess Him, bless His name, for Jehovah is good, His mercy is for ever, and His truth from generation to generation. Ps 100:1-5.
What 'confessing' and 'confession' mean here is self-evident, namely acknowledging Jehovah or the Lord, and the things that are His - that acknowledgement clearly being doctrine and the Word.
[3] In Isaiah,
Jehovah will comfort Zion, He will comfort all her waste places. Gladness and joy will be found in her, confession and the voice of song. Isa 51:3.
In Jeremiah,
Thus said Jehovah, Behold, I will bring back the captivity of the tents of Jacob and have compassion on his dwellings. And the city will be built upon its mound, and the palace will be inhabited in its accustomed manner. And there will come out from these confession and the voice of those amusing themselves. Jer 30:18, 19.
In David,
I will confess Jehovah according to His righteousness, and will sing of the name of Jehovah Most High. Ps 7:17.
In the same author,
When I shall have gone to the house of God with the voice of song and of confession, a multitude keeping festival. Ps 42:4.
In the same author,
I will confess You among the nations, O Lord, I will make melody to You among the peoples, for great even to heaven is Your mercy. Ps 57:9,10.
[4] From these places it is evident that 'confession' has reference to the celestial form of love, for in the descriptions 'confession and the voice of song', 'confession and the voice of those amusing themselves', 'I will confess You among the nations and I will make melody to You among the peoples', 'confession' is used to mean something distinct and separate from that meant in phrases describing the spiritual form of love. 'Confession' or 'confessing' is a celestial term, whereas 'the voice of song', 'the voice of those amusing themselves', and also 'making melody' are spiritual expressions. In addition confession is said to occur 'among the nations' but melody to be made 'among the peoples' because 'the nations' means those who are governed by good, 'the peoples' those who are governed by truth, 1416, 1849, 2928, that is, those governed by celestial love and those governed by spiritual love. For in the Word, in the Prophets, dual expressions commonly occur in which one has reference to what is celestial or good, the other to what is spiritual or true, so that the Divine marriage may exist in every individual part of the Word, and so a marriage of good and truth, see 683, 793, 801, 2173, 2516, 2712, 3132. From this it is also evident that confession implies the celestial form of love and that genuine confession, or that which flows from the heart, flows from nothing else than good. But confession which flows from truth is called 'the voice of song', 'the voice of those amusing themselves', and 'making melody'.
[5] A similar duality occurs in the following places: In David,
I will praise the name of God with a song and will magnify Him with confession. Ps 69:30.
In the same author,
I will confess You on a ten-stringed instrument, Your truth, O my God. I will sing to You with the harp, O Holy One of Israel. Ps 71:22.
'Singing with the harp' and all other stringed instruments mean spiritual things, see 418-420. In the same author,
Enter His gates in confession, His courts in praise; confess Him, bless His name. Ps 100:4.
'Confession' and 'confessing' flow from the love of good, but 'praise' and 'blessing' from the love of truth. In the same author,
Reply to Jehovah by means of confession; make melody to our God with the harp. Ps 147:7.
In the same author,
I will confess You in the great congregation, I will praise You among a numerous people. Ps 35:18.
In the same author,
I will confess Jehovah with my mouth, and in the midst of many will I praise Him. Ps 109:30.
In the same author,
We, Your people and the flock of Your pasture, will confess You for ever; generation after generation we will recount Your praise. Ps 79:13.
In the same author,
Let them confess Jehovah for His mercy, and for His marvellous works to the children of men. Let them sacrifice the sacrifices of confession, and proclaim His works with a song. Ps 107:21, 22.
[6] In all these places it is evident that dual expressions occur describing the same thing, which would be seen as pointless repetitions if one did not embody something celestial, which is good, and the other something spiritual, which is truth, and so did not embody the Divine marriage. The Lord's kingdom is that marriage. This arcanum is present in every part of the Word but it cannot possibly be disclosed except by means of the internal sense, and of knowledge derived from this, showing which in a dual expression belongs to the celestial category and which to the spiritual. But a general impression of what the celestial is and what the spiritual, to which reference has often been made already, must exist first.
[7] True confession of the heart, because it flows from celestial love, is confession in the genuine sense. The person with whom it exists acknowledges that everything good comes from the Lord and everything evil from self. When that acknowledgement exists with him it is a state of humiliation, for in this case he acknowledges the Lord to be everything in him and he himself in comparison to be nothing. And when confession is made in this state it flows from celestial love.
[8] But the sacrifices of confession which were offered in the Jewish Church were thanksgivings, and in the universal sense were called eucharistic and repayment sacrifices, of which there were two kinds - those of confession and those that were votive. As regards sacrifices of confession embodying the celestial form of love within them, this becomes clear from the institution of them, described in Moses as follows,
This is the law of the sacrifice of eucharistic offerings made to Jehovah. If someone offers it as a confession, he shall offer in addition to the sacrifice of confession unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and fine flour fried, cakes mixed with oil. With leavened cakes of bread he shall offer his gift, in addition to the sacrifice of confession. Lev 7:11-13, 15.
All the things mentioned here, such as 'unleavened cakes mixed with oil', 'unleavened wafers anointed with oil', 'fine flour fried', 'leavened cakes of bread' mean the celestial things of love and faith and so mean confessions. It also means that these must be present within humiliation. For 'fine flour' and cakes made from it mean the celestial element of love and from this the spiritual element of faith, which is charity, see 2177; 'unleavened' means purification from evils and falsities, 2342; 'oil' means the celestial element of love, 886, 3728, as does 'bread' also, 216,, 2177, 3464, 3478, 3735.
[9] Votive offerings however, which constituted the second kind of eucharistic sacrifices, in the external sense meant repayment, in the internal sense the will that the Lord should provide, and in the highest sense a state of Providence, see 3732. This is why both types of offerings are mentioned in various places in the Word, as in David,
Sacrifice to God confession, and render to the Most High your vows. He who sacrifices confession honours Me, and he who sets in order the way, to him will I show the salvation of God. Ps 50:14, 23.
In the same author,
Upon me, O God, are Your vows; I will repay confessions to You. Ps 56:12.
In the same author,
To You will I sacrifice the sacrifice of confession, and on the name of Jehovah will I call. I will render my vows to Jehovah. Ps 116: 17, 18.
[10] In Jonah,
I with the voice of confession will sacrifice to You; that which I have vowed I will render. Jonah 2:9.
From all this one may now see what 'confession' is, from which Judah received his name, namely this: In the highest sense the Lord and the Divinity of love; in the internal sense the Word, and also the Lord's celestial kingdom; and in the more exterior sense doctrine from the Word which the celestial Church possesses. Evidence that these things are meant in the Word by 'Judah' may be seen in what is presented below.
Latin(1748-1756) 3880
3880. `Et dixit, Hac vice confitebor Jehovam': quod significet in sensu supremo Dominum, in interno Verbum, in externo doctrinam inde, hic Divinum amoris et caeleste regnum Ipsius, constat a significatione `confiteri': quod confiteri in sensu externo seu proxime interiore significet doctrinam ex Verbo, patet, confessio enim non aliud est, etiam in communi sermone, quam declaratio suae fidei coram Domino, ita comprehendit in se illa quae homo credit, proinde quae ei sunt doctrina: quod `confiteri' in sensu interno sit Verbum, inde sequitur, omnis enim doctrina fidei et charitatis ex Verbo erit; ex se enim homo de caelestibus et spiritualibus nihil novit, quare ex revelatione Divina quae est Verbum: quod `confiteri' in sensu supremo sit Dominus, est quia Dominus est Verbum, proinde doctrina ex Verbo, et quia Verbum in sensu interno Dominum solum spectat et de Ipsius regno agit, n. 1871, 2859, 2894, 3245, 3305 pr., 3393, 3432, 3439, 3454; inde est quod per `confiteri Jehovam' significetur Divinum amoris et caeleste regnum Ipsius, Dominus enim est Ipse Divinus Amor, et influxus hujus facit regnum Ipsius, et hoc per Verbum quod ab Ipso; quod per `Jehudam' qui a confiteri Jehovam nominatus est, significetur Divinum amoris, et caeleste regnum Domini {1}, prius n. 3654 ostensum videatur;inde est quod dicatur quod hic `confiteri' sit illud. [2] Quid autem confiteri et {2} confessio sit, constare potest a locis in Verbo, ubi memoratur; ut apud Esaiam, Dices in die illo, Confitebor Tibi Jehovah, quod succensuisti mihi, reversa est ira Tua, et consolatus es me:... et dicetis in dic illo, Confitemini Jehovae, invocate nomen Ipsius, nota facite in populo opera Ipsius, commemorate quod exaltatum sit nomen Ipsius, xii 1, 4:
apud Davidem, Confitemur Tibi Deus, confitemur, et propinquum nomen Tuum, enarrant mirabilia Tua, Ps. lxxv 2 [A. V. 1]:
apud eundem, Psalmus ad confessionem. Jubilate Jehovae omnis terra,... Ille fecit nos, et non nos, populum Suum et gregem pascui Sui;
ideo Ipsius nos, populus Ipsius et grex pascui Ipsius: {3} intrate per portas Ipsius in confessione, atria Ipsius in laude, confitemini Ipsi, benedicite nomini Ipsius, quia bonus Jehovah, in aeternum misericordia Ipsius, et usque in generationem et generationem veritas Ipsius, Ps. c 1-5;
ibi quid `confiteri' et confessio sit, patet, quod nempe sit agnoscere Jehovam seu Dominum, et quae Ipsius sunt; agnitio illa quod sit doctrina et Verbum, patet: [3] apud Esaiam, Consolabitur Jehovah Zionem, consolabitur omnes vastitates ejus,... laetitia et gaudium invenietur in (c)illa, confessio et vox cantus, li 3:
apud Jeremiam, Sic dixit Jehovah, Ecce Ego reducens captivitatem tentoriorum Jacobi, et habitaculorum ejus miserebor, et aedificabitur urbs super tumulo suo, et palatium juxta morem suum habitabitur, et exibit ab iis confessio et vox ludentium, xxx 18, 19:
apud Davidem, Confitebor Jehovae juxta justitiam Ipsius, et cantabo nomen Jehovae Altissimi, Ps. vii 18 [A.V. 17]:
apud eundem, Quando transivero ad domum Dei voce {4} cantus et confessionis, multitudine festum agente, Ps. xlii 5 [A.V. 4]:
apud eundem, Confitebor Tibi inter gentes, Domine, psallam Tibi inter populos, quia magna usque ad caelum misericordia Tua, Ps. lvii 10, 11 [A.V. 9, 10];
[4] ex his locis patet quod confessio se ad caeleste amoris referat, distinguitur enim ab illis quae sunt spiritualis amoris, nam dicitur {5} `confessio et vox cantus,' `confessio et vox ludentium,' `confitebor Tibi inter gentes et psallam Tibi inter populos'; confessio et confiteri est caeleste, vox cantus, vox {6} ludentium, tum psallere sunt spiritualia, etiam confiteri inter `gentes' dicitur, et psallere inter `populos,' quia per `gentes' significantur illi qui in bono {7}, et per `populos' illi qui in vero {8}, amore; in Verbo enim apud Prophetas plerumque {9} binae expressiones occurrunt, quarum una se refert ad caeleste seu bonum, altera ad spirituale seu verum, ut sit conjugium Divinum in singulis Verbi, ita {10} conjugium boni et veri, videatur n. 683, 793, 801, 2173, 2516, 2712, 3132; exinde etiam patet quod confessio involvat caeleste amoris, et quod confessio genuina seu quae ex corde, non sit nisi ex bono; at quae ex vero, dicitur `vox cantus, vox ludentium, et psallere'; [5] similiter in his locis, apud Davidem, Laudabo nomen Dei cantico, et magnum faciam Ipsum confessione, Ps. lxix 31 [A.V. 30]:
apud eundem, Ego confitebor Tibi instrumento nablii {11}, veritatem Tuam Deus mi, canam Tibi in cithara, Sancte Israelis, Ps. lxxi 22;
quod per `canere cithara,' et per reliqua instrumenta chordacea significentur spiritualia {12}, videatur n. 418-420: apud eundem, Intrate portas Ipsius in confessione, atria Ipsius in laude, confitemini Ipsi, benedicite nomini Ipsius, Ps. c 4;
`confessio et confiteri' est ex amore boni, `laus' autem et `benedicere' ex amore veri: apud eundem, Respondete Jehovae per confessionem, psallite Deo nostro in cithara, Ps. cxlvii 7:
apud eundem, Confitebor Tibi in congregatione magna, in populo numeroso laudabo Te, Ps. xxxv (x)18:
apud eundem, Confitebor Jehovae ore meo, et in medio multorum laudabo Ipsum, Ps. cix 30:
apud eundem, Nos populus Tuus, et grex pascui Tui, confitebimur Tibi in aeternum, in generationem et generationem enumerabimus laudem Tuam, Ps. lxxix 13:
(m)apud eundem, Confiteantur Jehovae misericordiam Ipsius, et mirabilia Ipsius is hominis, sacrificent sacrificia confessionis, et annuntient opera Ipsius cum cantu, Ps. cvii 21, 22. (n) [6] Quod in his locis binae expressiones unius rei sint, patet, quae apparerent sicut inanes repetitiones, nisi una involveret caeleste quod est bonum, et altera spirituale quod est verum, ita conjugium Divinum; ipsum regnum Domini est tale conjugium; hoc arcanum est in Verbo ubivis, sed detegi nusquam potest nisi per sensum internum, et inde cognitionem quaenam vox ad caelestem classem, et quaenam ad spiritualem pertinet; [7] at in genere sciri debet quid caeleste, et quid spirituale, de quibus saepius prius. Ipsa confessio cordis, quia est ex caelesti amore, est in genuino sensu confessio, homo qui in hac est, is {13} agnoscit quod omne bonum a Domino, et quod omne malum a seipso, in qua agnitione cum est {14}, in statu humiliationis est; agnoscit enim tunc quod Dominus sit omne apud ipsum, et quod ipse sit nihil respective, ex quo statu eum fit confessio, tunc est ex caelesti amore {15}. [8] Sacrificia autem confessionis quae fuerunt in Ecclesia Judaica, erant gratiarum actiones, et vocabantur in universali sensu sacrificia eucharistica et retributoria, quae {16} erant duplicis generis, nempe confessionis et votiva; quod sacrificia confessionis involverint caeleste. Amoris, constare potest ab institutione eorum, de qua ita apud Mosen, Haec lex sacrificii eucharisticorum, quod offeretur Jehovae;
si pro confessione obtulerit illud, tunc offeret praeter sacrificium confessionis placentas azymas mixtas oleo, et lagana azyma uncta oleo, et similaginem bullatam {17}, placentas mixtas oleo, super placentas panis fermentatas offeret munus suum, praeter sacrificium confessionis, Lev. vii 11-13, 15;
per omnia illa quae ibi memorantur, ut per `placentas azymas mixtas oleo,' per `lagana azyma uncta oleo,' per `similaginem bullatam,' `placentas panis fermentatas' significantur caelestia amoris et fidei, et inde confessiones, et quod erunt in humiliatione; quod `similago' et inde placentae sint caeleste amoris et inde spirituale fidei' quod est charitas, videatur n. 2177; quod `azymum' sit purificatio a malis et falsis, n. 2342; quod `oleum' sit caeleste amoris, n. 886, 3728; quod `panis' etiam, n. 2165, 2177, 3464, 3478, 3735. [9] Votiva autem quae erant alterum genus eucharisticorum, in sensu externo significabant retributionem, in interno voluntatem ut Dominus provideret, in supremo Providentiae statum, videatur n. 3732; inde est quod utrumque passim in Verbo memoretur, ut apud Davidem, Sacrifica Deo confessionem, et exsolve Altissimo vota tua:... sacrificans confessionem honorat Me, et qui disponit viam ei monstrabo salutem Dei, Ps. l 14, 23:
apud eundem, Super me Deus, vota Tua, retribuam confessiones Tibi, Ps. lvi 13 [A.V. 12]:
apud eundem, Tibi sacrificabo sacrificium confessionis, et nomen Jehovae invocabo, vota mea Jehovae solvam, Ps. cxvi 17, 18:
[10] apud Jonam, Ego cum voce confessionis sacrificabo Tibi, quod vovi exsolvam, ii 10 [A.V. 9]. Ex his nunc patet quid sit confessio, ex qua Jehudah nominatus, quod nempe in supremo sensu sit Dominus et Divinum amoris, in interno Verbum, tum caeleste regnum Domini, et in sensu exteriore doctrina ex Verbo, quae est Ecclesiae caelestis; quod illa significentur per Jehudam in Verbo {18}, constare potest a nunc sequentibus. @1 Ipsius$ @2 seu$ @3 Sch has here (vel juxta keri) i.e. (or according to margin of Massoretic text). This S omitted, but two alternative readings of the same text are actually given here.$ @4 in$ @5 dicitur enim$ @6 i et$ @7 i caelesti seu$ @8 i spirituali seu$ @9 ubivis$ @10 hoc est$ @11 Heb. (nebel) = psaltery, lyre.$ @12 fidei$ @13 haec$ @14 i homo$ @15 auditur$ @16 et$ @17 S adopts this from Sch; L. bullatus = `boiling' or `bubbling,' but also `sodden' or `half-cooked.' The Heb. is from (rabak) = `to soak' or perhaps `to fry.'$ @18 illa quoque repraesentabat Jehudah in Verbo, ut$