4197. And Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed. That this signifies that it will be so to eternity, hence its quality again, is evident from the signification of a “heap,” as being good (see n. 4192); and from the signification of a “witness,” as being the confirmation of good by truth (concerning which below); from the signification of “this day,” as being eternity (n. 2838, 3998); and from the signification of “calling a name,” as being the quality (n. 144, 145, 1754, 2009, 2724, 3421). The quality itself is contained in the name “Galeed;” for in ancient times the names imposed contained the quality (n. 340, 1946, 2643, 3422). From this it is manifest what is signified by, “Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed,” namely, a testification of the conjunction of the good here signified by “Laban” with the good Divine of the Lord’s natural, consequently the conjunction of the Lord with the Gentiles by good; for this good is what is now represented by Laban (n. 4189). The truths of this good are what testify of the conjunction; and yet so long as they live in the world their good is aside, because they have not truths Divine. But they who live in this good (that is, in mutual charity), although they have no truths Divine direct from the Divine fountain (that is, from the Word), they nevertheless have not their good closed up, but such that it can be opened; and it also is opened in the other life, when they are there instructed in the truths of faith, and concerning the Lord. It is otherwise with Christians, of whom those who are in mutual charity, and still more those who are in love to the Lord, are in direct good while living in the world, because they are in truths Divine; and therefore they enter into heaven without such instruction, provided there have not been in their truths falsities, which must first be dispelled. But those Christians who have not lived in charity have closed heaven against themselves, and very many of them to such a degree that it cannot be opened; for they know truths, and deny them, and also harden themselves against them, if not with the mouth, yet in the heart.

[2] Laban’s first calling the heap “Jegar-sahadutha” in his own idiom, and then “Galeed” in the idiom of Canaan, when both have nearly the same meaning, is for the sake of the application, and of the conjunction thereby. To speak in the idiom of Canaan, or “with the lip of Canaan,” is to apply one’s self to the Divine; for by “Canaan” is signified the Lord’s kingdom, and in the supreme sense the the Lord, (n. 1607, 3038, 3705); as is manifest in Isaiah:

In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah. And it shall be for a sign and for a witness to Jehovah Zebaoth in the land of Egypt (Isaiah 19:18-20).

[3] That a “witness” denotes the confirmation of good by truth, and of truth by good, and that hence a “testimony” denotes the good from which is truth, and the truth which is from good, may be seen from the Word in other passages. That a “witness” denotes the confirmation of good by truth and of truth by good, is evident from the following passages.

In Joshua:

Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen Jehovah to serve Him. And they said, We are witnesses. Now therefore put away the strange gods which are in the midst of you, and incline your heart unto Jehovah the God of Israel. And the people said unto Joshua, Jehovah our God will we serve, and unto His voice will we be obedient. And Joshua made a covenant with the people that day, and set them a statute and a judgment in Shechem. And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under an oak that was in the sanctuary of Jehovah. And Joshua said unto all the people, Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us; and it shall be to you for a witness, lest ye deny your God (Josh. 24:22-27).

That a “witness” here is confirmation, is manifest, and indeed the confirmation of a covenant, and accordingly of conjunction; for a “covenant” signifies conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021). And as conjunction with Jehovah or the Lord is not possible except by good; nor the good which conjoins except that which has its quality from truth; it follows that a “witness” denotes the confirmation of good by truth. The good here meant is conjunction with Jehovah or the Lord by their choosing Him to serve Him; the truth by which the confirmation was made being the “stone.” (That a “stone” denotes truth may be seen above, n. 643, 1298, 3720) In the supreme sense, the “stone” is the Lord Himself, because all truth is from Him, and therefore He is called the “Stone of Israel” (Genesis 49:24); and it is also said, “Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us.”

[4] In John:

I will give unto my two witnesses, that they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive-trees and the two lampstands that stand before the God of the earth. And if any man desire to hurt them, fire proceedeth out of their mouth, and devoureth their enemies; these have power to shut heaven. And when they shall have finished their testimony, the beast that cometh up out of the abyss shall make war with them, and shall overcome them, and shall kill them. And after three days and a half, the breath of life from God entered into them, so that they stood upon their feet (Revelation 11:3-7, 11).

That the “two witnesses” here mentioned are good and truth (that is, the good in which is truth, and the truth which is from good), both confirmed in hearts, is manifest from its being said that the two witnesses are the two olive-trees and the two lampstands. (That an “olive-tree” is such good, may be seen above, n. 886.) The “two olive-trees” denote celestial good and spiritual good. Celestial good is that of love to the Lord, and spiritual good is that of charity toward the neighbor. The “lampstands” are the truths of these goods, as will appear when of the Lord’s Divine mercy the subject of lampstands is treated of. That these goods and truths have power to shut heaven and to open heaven may be seen in the preface to the twenty-second chapter. That “the beast out of the abyss (that is, out of hell) will kill them,” signifies the vastation of good and truth within the church; and that “the spirit of life from God entered into them, so that they stood upon their feet,” signifies a new church.

[5] That as in ancient times heaps were placed as witnesses, so afterwards were altars, is evident in Joshua:

The Reubenites and the Gadites said, Behold the pattern of the altar of Jehovah which our fathers made, not for burnt-offering, and not for sacrifice; but it is a witness between us and you. And the sons of Reuben and the sons of Gad called the altar, A witness between us that Jehovah is God (Josh. 22:28, 34).

(An “altar” is the good of love, and in the supreme sense the Lord Himself, n. 921, 2777, 2811.) In the internal sense a “witness” denotes the confirmation of good by truth.

[6] As by a “witness” is signified the confirmation of good by truth and of truth by good, therefore in the supreme sense by a “witness” is signified the Lord, because He is the Divine truth that confirms; as in Isaiah:

I will make an everlasting covenant with you, even the true mercies of David; behold I have given Him for a Witness to the peoples, a prince and commander to the peoples (Isaiah 55:4).

In John:

And from Jesus Christ, who is the faithful Witness, the firstborn from the dead, and the prince of the kings of the earth (Revelation 1:5).

In the same:

These things saith the faithful and true Witness, the beginning of the creation of God (Revelation 3:14).

[7] The command given in the representative church, that all truth shall stand on the word of two or three witnesses, and not on that of one (Numbers 35:30; Deuteronomy 17:6-7; 19:15; Matthew 18:16), is founded on the Divine law that one truth does not confirm good, but a number of truths; for one truth without connection with others is not confirmatory, but a number together, because from one may be seen another. One does not produce any form, and thus not any quality, but only a number that are connected in a series. For as one tone does not produce any melody, still less harmony, so neither does one truth. These are the things on which the law in question is founded, although in the outward form it appears to be founded in the civic state; the one however is not contrary to the other, as is also the case with the precepts of the Decalogue, concerning which see above (n. 2609).

[8] That a “testimony” denotes the good from which is truth, and the truth which is from good, follows from what has been said; and also from the fact that the ten precepts of the Decalogue written upon the tables of stone are called in one word the “testimony,” as in Moses:

Jehovah gave unto Moses, when He had made an end of speaking with him upon Mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God (Exodus 31:18).

In the same:

Moses went down from the mount, and the two tables of the testimony were in his hand, tables that were written on their two sides (Exodus 32:15).

And as the tables were placed in the ark, the ark is called the “ark of the testimony,” as in Moses:

Jehovah said to Moses, Thou shalt put into the ark the testimony which I shall give thee (Exodus 25:16, 21).

Moses took and put the testimony into the ark (Exodus 40:20).

In the same:

I will meet with thee, and I will speak with thee from above the mercy-seat from between the two cherubim which are upon the ark of the testimony (Exodus 25:22).

In the same:

That the cloud of incense may cover the mercy-seat, that is upon the testimony (Leviticus 16:13).

In the same:

The rods of the twelve tribes were left in the tent of meeting before the testimony (Numbers 17:4).

(That from this the ark was also called the “ark of the testimony,” see, besides the passage cited, Exodus 25:22; 31:7; Revelation 15:5)

[9] The precepts of the Decalogue were therefore called the “testimony,” because they were of the covenant, thus of the conjunction between the Lord and man; which conjunction cannot come into existence unless man keeps the precepts, not only in external form, but also in internal. What the internal form of these precepts is, may be seen above (n. 2609); and therefore it is good confirmed by truth, and truth derived from good, which is signified by the “testimony.” Because this is so, the tables were also called the “tables of the covenant;” and the ark, the “ark of the covenant.” From all this it is manifest what in the genuine sense is signified in the Word by the “testimony” (as in Deuteronomy 4:45; 6:17, 20; Isaiah 8:16; 2 Kings 17:15; Psalms 19:7; 25:10; 78:5; 93:5; 119:2, 22, 24, 59, 79, 88, 138, 167; 122:3-4; Revelation 6:9; 12:17; 19:10).

666. That a “covenant” signifies nothing else than regeneration and the things pertaining to regeneration, is evident from various passages in the Word where the Lord Himself is called the “Covenant” because it is He alone who regenerates, and who is looked to by the regenerate man, and is the all in all of love and faith. That the Lord is the Covenant itself is evident in Isaiah:

I Jehovah have called thee in righteousness, and will hold thy hand, and will keep thee, and will give thee for a covenant to the people, for a light of the nations (Isaiah 42:6),

where a “covenant” denotes the Lord “a light of the nations” is faith. So in Isaiah 49:6, 8.

In Malachi:

Behold I send Mine angel, and the Lord whom ye seek shall suddenly come to His temple, even the Angel of the covenant whom ye desire; behold He cometh; who may abide the day of His coming? (Malachi 3:1-2),

where the Lord is called the “Angel of the Covenant.” The sabbath is called a “perpetual covenant” (Exodus 31:16), because it signifies the Lord Himself, and the celestial man regenerated by Him.

[2] Since the Lord is the very covenant itself, it is evident that all that which conjoins man with the Lord is of the covenant as love and faith, and whatever is of love and faith-for these are of the Lord, and the Lord is in them; and so the covenant itself is in them, where they are received. These have no existence except with a regenerated man, with whom whatever is of the Regenerator or of the Lord is of the covenant, oil is the covenant. As in Isaiah:

My mercy shall not depart from thee, neither shall the covenant of My peace be removed away (Isaiah 54:10),

where “mercy” and the “covenant of peace” denote the Lord and what belongs to Him. Again:

Incline your ear and come unto Me, hear, and your soul shall live, and I will make a covenant of eternity with you, the sure mercies of David; behold, I have given Him for a witness to the peoples, a leader and a lawgiver to the nations (Isaiah 66:3, 4).

“David” here denotes the Lord; the “covenant of eternity” is in those things and by those things which are of the Lord, and these are meant by going to Him and hearing, that the soul may live.

[3] In Jeremiah:

I will give them one heart, and one way, that they may fear Me all the days, for good to them, and to their sons after them. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; and I will put My fear in their heart (Jeremiah 32:39-40).”

This is said of those who are to be regenerated, and of things that belong to them, namely, “one heart and one way” that is, charity and faith, which are of the Lord and so of the covenant. Again:

Behold the days come, saith Jehovah, that I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers, for they rendered My covenant vain: but this is the covenant that I will make with the house of Israel after these days; I will put My law in the midst of them, and write it on their heart; and I will be their God, and they shall be My people (Jeremiah 31:31-33).

Here the meaning of a “covenant” is clearly explained, that it is the love and faith in the Lord which is with those who are to be regenerated.

[4] And again in Jeremiah, love is called the “covenant of the day” and faith the “covenant of the night” (Jeremiah 33:20).

In Ezekiel:

I, Jehovah, will be their God, and My servant David a prince in the midst of them, and I will make with them a covenant of peace, and I will make the evil beast to cease out of the land; and they shall dwell secure in the wilderness, and sleep in the forests (Ezekiel 34:24-25).

Here regeneration is evidently treated of. “David” denotes the Lord. Again:

David shall be a prince to them to eternity; I will make a covenant of peace with them. It shall be a covenant of eternity with them; I will set My sanctuary in the midst of them to eternity (Ezekiel 37:25-26).Here likewise regeneration is treated of. “David” and the “sanctuary” denote the Lord. And again:

I entered into a covenant with thee, and thou wast Mine; and I washed thee with waters, and washed away thy bloods from upon thee, and I anointed thee with oil (Ezekiel 16:8-9),

where regeneration is plainly meant.

In Hosea:

In that day will I make a covenant for them with the wild beast of the field, and with the fowl of the heavens, and with the creeping thing of the earth (Hosea 2:18),

meaning regeneration; the “wild beast of the field” denotes the things that are of the will; “the fowl of the heavens” those that are of the understanding.

In David:

He hath sent redemption unto His people; He hath commanded His covenant to eternity (Psalms 111:9),

also meaning regeneration. It is called a “covenant” because it is given and received.

[5] But of those who are not regenerated, or what is the same, who make worship consist in external things, and esteem and worship themselves and what they desire and think as if they were gods, it is said that they render the covenant vain, because they separate themselves from the Lord. And in Jeremiah:

They have forsaken the covenant of Jehovah their God, and have bowed themselves down to other gods, and served them (Jeremiah 22:9).

In Moses:

He who should transgress the covenant by serving other gods-the sun, the moon, the army of the heavens-should be stoned (Deuteronomy 17:2.).The “sun” denotes the love of self; the “moon” principles of falsity; the “army of the heavens” falsities themselves. From all this it is now evident what the “ark of the covenant” signified wherein was the “covenant” or “testimony” namely, that it signified the Lord Himself; and that the “book of the covenant” also signified the Lord Himself (Exodus 24:4-7; 34:27; Deuteronomy 4:13, 23); and likewise that by the “blood of the covenant” (Exodus 24:6, 8) was signified the Lord Himself, who alone is the Regenerator. Hence the “covenant” denotes regeneration itself.