2240# “呼喊”象征伪谬，“罪”象征邪恶，可以从圣经中“呼喊”的意义看出。“呼喊”象征伪谬，没有人能知道，除非知道圣经的内在含义。这个词多次出现在先知书中，当讨论荒废和荒凉时，经上说他们“哀号和呼喊”，以此象征良善和真理被毁坏，并且那里通过内在含义描述伪谬的声音。例如，《耶利米书》中说：
听啊，有牧人呼喊，有羊群首领哀号的声音，因为耶和华使他们毁坏他们的草场。（耶利米书25:36）
【2】在这里，“牧人呼喊”是因为他们在伪谬中，因此导致荒凉。同一先知书中还说：
有水从北方发起，成为涨溢的河，要涨过遍地和其中所有的，并城和其中所住的。人必呼喊；境内的居民都必哀号。……因为日子将到，要毁灭……（耶利米书47:2，4）
在这里讨论信仰的荒凉，由伪谬造成；“涨溢的河”象征伪谬，如第一卷第705和790节所示。
【3】《西番雅书》中这么说：
从鱼门必发出呼喊的声音，从第二区发出哀号的声音，从山间发出大破裂的响声。……他们的财宝必成为掠物；他们的房屋必变为荒场。（西番雅书1:10，13）
在这里“呼喊的声音”也被理解为伪谬，造成荒凉。
【4】《以赛亚书》中说：
在何罗念的路上，因毁灭举起呼喊。因为宁林的水成为干涸，青草枯干，嫩草灭没，青绿之物，一无所有。（以赛亚书15:5-6）
在这里信仰的荒凉和终结通过呼喊来描述。
【5】《耶利米书》中说：
犹大悲哀，城门衰败。众人披上黑衣坐在地上；耶路撒冷的呼喊上达。他们的贵胄打发家僮打水；他们来到水池，见没有水，就拿着空器皿，蒙羞惭愧，抱头而回。（耶利米书14:2-3）
在这里，“耶路撒冷的呼喊”象征伪谬，因为“见没有水”是指没有真理的知识，水代表真理，如在第一卷第28，680，739节中所示。
【6】《以赛亚书》中说：
我必因耶路撒冷欢喜，因我的百姓快乐；其中必不再听见哭泣的声音和呼喊的声音。（以赛亚书65:19）
在这里，“不再听见哭泣的声音”是指没有邪恶，“没有呼喊的声音”是指没有伪谬。这些内容大部分不能从字面意义理解，也不能理解“呼喊”是什么，而是从内在含义理解。
【7】同一先知书中还说：
耶和华指望公平，看哪，却是流血；指望公义，看哪，却是呼喊。（以赛亚书5:7）
这里也讨论了良善和真理的毁灭。这是相互替代的形式，在先知书中普遍存在，这种情况是以邪恶代替真理，即“公平变成流血”，以伪谬代替良善，即“公义变成呼喊”，因为“公平”象征真理，“公义”象征良善（参2235节）。
【8】类似的相互替代可参阅摩西五经中关于所多玛和蛾摩拉的描述：
他们的葡萄树是所多玛的葡萄树，蛾摩拉田园所生的；他们的葡萄是毒葡萄，全挂都是苦的。（申命记32:32 ）
这些是类似的表达，因为“葡萄树”被用来描述真理和伪谬，“田地和葡萄”被用来描述良善和邪恶，所以“所多玛的葡萄树”是指由邪恶产生的伪谬，而“蛾摩拉的田地和葡萄”是指由伪谬产生的邪恶。有两种类型的伪谬，如在第一卷第1212节中所述，同样也有两种类型的邪恶。
这两种类型的伪谬和邪恶在这节经文中通过“所多玛和蛾摩拉的呼喊甚大，他们的罪极重”来表示。这可以看出，因为首先提到的是“呼喊”，其次是“罪”，并且首先提到的是“所多玛”，它象征因自我之爱而生的邪恶，其次提到的是“蛾摩拉”，它象征由此而来的伪谬。
2240、“嚷叫声”是指虚假，“罪”是指邪恶，这从圣言中“嚷叫声”的含义清楚可知。没有人能清楚看出“嚷叫声（cry，经上或译为呼喊、呼叫、哀声、哀呼、冤声等）”表示虚假，除非他知道圣言的内义。这个词有时出现在先知书中，当那里论述荒废和荒凉时，经上就说人们“哀号和呼喊”，以此表示良善和真理已经荒废。这些地方用这个词在内义上描述虚假。如耶利米书：
有牧人呼喊，有羊群当中的有权势者哀号的声音，因为耶和华使他们的草场荒废。（耶利米书25:36）
此处“牧人呼喊”表示他们屈服于虚假，这导致荒废。
同一先知书：
看哪，诸水从北方涌上来，成为一股泛滥的河流，淹没地和充满它的一切，并城和其中所住的。人必呼喊，地上的居民都必哀号，因为荒废的日子将到。（耶利米书47:2，4）
这论及由虚假造成的信仰的毁灭；“泛滥的河流”是指虚假，如第一卷所示（705，790节）。
西番雅书：
从鱼门必发出呼喊的声音，从第二区发出哀号的声音，从小山发出大破裂的响声。他们的资财必成为掠物，他们的房屋必变为荒场。（西番雅书1:10，13）
此处“呼喊”也论及荒废的虚假。
以赛亚书：
在何罗念的路上，他们要为废墟扬起哀声。因为宁林的水必荒凉，青草枯萎，嫩草灭没，青绿之物一无所有。（以赛亚书15:5-6；耶利米书48:3）
此处以“哀声”（cry）来描述信仰的荒废或毁灭及其完结。
耶利米书：
犹大悲哀，城门衰败，人都披上黑衣坐在地上，耶路撒冷的哀声直往上升。他们的贵胄打发他们的小子打水；他们来到池边，却找不到水，就拿着空器皿回来了。（耶利米书14:2-3）
此处“耶路撒冷的哀声”表示虚假，因为“他们找不到水”表示缺乏真理的知识或认知，“水”表示这些知识或认知，如第一卷所示（28，680，739节）。
以赛亚书：
我必因耶路撒冷欢喜，因我的百姓快乐；其中必不再听见哭泣的声音和哀呼的声音。（以赛亚书65:19）
此处“必不再听见哭泣的声音”表示必没有邪恶，“也不再听见哀呼的声音”表示必没有虚假。这些细节，包括“哀呼”（cry），大部分无法根据字义来理解，只能根据内义来理解。
同一先知书：
耶和华期望的是公平，看，竟是疥疮；期望的是公义，看，却是冤声。（以赛亚书5:7）
这也论及良善和真理的荒废。此处和先知书的各处一样，表达了一种互换；这种互换具有这样的性质：一个人找到的是邪恶，而不是真理，或说这种互换涉及以邪恶取代真理，这由“取代公平的疥疮”来表示；他找到的是虚假，而不是良善，或说这种互换涉及以虚假取代良善，这由“取代公义的冤声”来表示，因为“公平”是指真理，“公义”是指良善，如前所示（2235节）。
摩西五经也有类似的互换，那里论到所多玛和蛾摩拉说：
他们的葡萄树出自所多玛的葡萄树，他们的葡萄来自蛾摩拉的田园；他们的葡萄是毒葡萄，整串都是苦的。（申命记32:32）
此处有类似的说话方式，因为“葡萄树”论及真理和虚假，“田园”和“葡萄”论及良善和邪恶；因此，“所多玛的葡萄树”是指源于邪恶的虚假，“蛾摩拉的田园和葡萄”是指源于虚假的邪恶；虚假有两种（参看第一卷1212节），所以邪恶也有两种。这两种虚假和邪恶在本节以“所多玛和蛾摩拉的嚷叫声很大，他们的罪极重”来表示，这从以下事实清楚看出来：经上首先提到“嚷叫声”，其次提到“罪”；首先提到的是“所多玛”，也就是源于自我之爱的邪恶，其次提到的是“蛾摩拉”，也就是源于这邪恶的虚假。
Potts(1905-1910) 2240
2240. That a "cry" denotes falsity, and "sin" evil, is evident from the signification in the Word of a "cry." That a "cry" signifies falsity, can be evident to no one unless he knows the internal sense of the Word. The word sometimes occurs in the Prophets, and when vastation and desolation are there treated of, it is said that men "howl and cry," by which is signified that goods and truths have been vastated; and a term is there made use of by which in the internal sense falsity is described; as in Jeremiah:
A voice of the cry of the shepherds, and the howling of the powerful ones of the flock because Jehovah layeth waste their pasture (Jer. 25:36), where the "cry of the shepherds" denotes that they are in falsity, from which there comes vastation. [2] In the same:
Behold, waters rise up from the north, and shall become an overflowing stream, and shall overflow the land and the fullness thereof, the city and them that dwell therein and the men shall cry, and every inhabitant of the land shall howl, because of the day that cometh to lay waste (Jer. 47:2, 4), where the desolation of faith is treated of, which is brought about by falsities; the "overflowing stream" is falsity (as shown in Part First, n. 705, 790). [3] In Zephaniah:
The voice of a cry from the fish gate, and a howling from the second, and a great shattering from the hills, and their wealth shall become a spoil, and their houses a desolation (Zeph. 1:10, 13), where also a "cry" is predicated of the falsities which lay waste. [4] In Isaiah:
In the way of Horonaim they shall rouse up a cry of shattering, for the waters of Nimrim shall be desolations, for the grass has dried up, the herb is consumed, there is no green thing (Isa. 15:5, 6; Jer. 48:3), where the desolation of faith and its consummation is described by a "cry." [5] In Jeremiah:
Judah hath mourned, and her gates languish, they have been blackened upon the earth, and the cry of Jerusalem is gone up and their illustrious ones have sent their younger ones to the waters they came to the pits, they found no waters, they returned with their vessels empty (Jer. 14:2, 3), where the "cry of Jerusalem" denotes falsities for by their "finding no waters" is signified that there were no knowledges of truth, which are " waters" (as shown in Part First, n. 28, 680, 739). [6] In Isaiah:
I will exult in Jerusalem and be glad in My people, and the voice of weeping shall be no more heard in her, nor the voice of crying (Isa. 65:19), where there "not being heard the voice of weeping" `denotes that there shall not be evil; "nor the voice of crying" denotes that there shall not be falsity. Very many of these things cannot be understood from the sense of the letter, but only from the internal sense, and this is the case with a "cry." [7] In the same:
Jehovah looked for judgment, but behold a scab; for righteousness, but behold a cry (Jer. 5:7), where also the vastation of good and truth is treated of. There is in this passage a kind of reciprocation, such as is occasionally found in the Prophets, and which is of such a nature that in the place of truth there is found evil, which is meant by there being "a scab instead of judgment;" and falsity in place of good, which is meant by there being "a cry instead of righteousness" (for that "judgment" is truth, and "righteousness" good, was shown above, n. 2235). [8] There is a like reciprocation in Moses, where Sodom and Gomorrah are treated of:
Of the vine of Sodom is their vine, and of the fields of Gomorrah are their grapes; they have grapes of gall, clusters of bitternesses. (Deut. 32:32), where there is a similar mode of speaking; for the "vine" is predicated of truths and falsities, and the "fields" and "grapes," of goods and evils; so that "the vine of Sodom" is falsity from evil, and "the fields and grapes of Gomorrah" are evils from falsities; for there are two kinds of falsity (see volume 1, n. 1212); and so also there are two kinds of evil. Both kinds of falsity and evil are signified in this verse by the "cry of Sodom and Gomorrah having become great, and their sin having become exceeding grievous;" as is evident from the fact that "cry" is named in the first place, and "sin" in the second; and yet "Sodom," which is evil from the love of self, is mentioned first; and "Gomorrah," which is the derivative falsity, second.
Elliott(1983-1999) 2240
2240. That 'cry' is falsity, and 'sin' evil, becomes clear from the meaning of 'cry' in the Word. The meaning of 'cry' as falsity is not seen by anyone unless he knows the internal sense of the Word. The expression occurs several times in the Prophets, and when vastation and desolation are the subject in those places it is said that men 'wail and cry out', meaning that goods and truths have been laid waste. In those places a word is used by which in the internal sense falsity is described, as in Jeremiah,
The voice of the cry of the shepherds, and the wail of the powerful ones of the flock, for Jehovah is laying waste their pasture. Jer 25: 36.
Here 'the cry of the shepherds' means that they are subject to falsity, which leads to vastation.
[2] In the same prophet,
Behold, waters rising out of the north, they will be a deluging stream, and they will deluge the land and all that fills it, the city and those who dwell in it, and men will cry out and every inhabitant of the land will wail, on the day that is coming to lay waste. Jer 47: 2, 4.
This refers to the desolation of faith which is effected by falsities. 'A deluging stream' is falsity, as shown in Volume One, in 705, 790.
[3] In Zephaniah,
The voice of a cry from the fish gate, and a wailing from the second quarter, and a loud crash from the hills. And their wealth will be for plunder, and their houses for desolation. Zeph 1: 10, 13.
Here also 'a cry' has reference to falsities that lay waste.
[4] In Isaiah,
On the road to Horonaim they will raise a cry of ruination, for the waters of Nimrim will be desolations, because the grass has withered, herbage is at an end, there are no plants. Isa 15: 5, 6; Jer 48: 3.
Here the desolation of faith is meant, and the climax is described by 'a cry'.
[5] In Jeremiah,
Judah mourned and her gates languished; the people were in black down to the ground, and the cry of Jerusalem went up. And their illustrious ones sent their lesser ones to the waters; they came to the pits, they found no water, they returned with their vessels empty. Jer 14: 2, 3.
Here 'the cry of Jerusalem' stands for falsities, for their finding no water means lack of cognitions of truth - 'water' meaning such cognitions, as has been shown in Volume One, in 28, 680, 739.
[6] In Isaiah,
I will rejoice in Jerusalem and be glad in My people; and no more will there be heard in it the voice of weeping nor the voice of a cry. Isa 65: 19.
Here 'there will not be heard the voice of weeping' means that there will be no evil, 'nor the voice of a cry' that there will be no falsity. The majority of these details cannot be understood, nor thus what is meant by 'a cry', from the sense of the letter, but from the internal sense.
[7] In the same prophet,
Jehovah looked for judgement, but behold, rottenness; for righteousness, but behold, a cry. Isa 5: 7.
This also is referring to the vastation of good and truth. Here, as also in various places in the Prophets, a kind of reciprocity is expressed, which is such that one finds evil in place of truth, meant by 'rottenness' instead of 'judgement', and falsity in place of good, meant by 'a cry' instead of 'righteousness'; for by 'judgement' is meant truth and by 'righteousness' good, as shown above in 2235.
[8] A similar reciprocity is expressed in Moses when Sodom and Gomorrah are referred to,
From the vine of Sodom comes their vine, and from the fields of Gomorrah their grapes; they have grapes of poison and clusters of bitterness. Deut 32: 32.
Here a similar manner of expression occurs, for 'the vine' is used in reference to truths and to falsities, 'fields and grapes' to goods and to evils, so that 'the vine of Sodom' means falsity derived from evil, and 'fields and grapes of Gomorrah' evils derived from falsities. For there are two kinds of falsity, dealt with in Volume One, in 1212, and so also there are two kinds of evil. Both kinds of falsity and evil are meant in this verse by 'the cry of Sodom and Gomorrah has become great, and their sin has become extremely grave', as is clear from the fact that 'cry' is mentioned first and 'sin' second, and 'Sodom', which is evil springing from self-love, is referred to first, and 'Gomorrah', which is falsity derived from that evil, is referred to second.
Latin(1748-1756) 2240
2240. Quod `clamor' sit falsum, et `peccatum' sit malum, constare potest a significatione `clamoris' in Verbo; quod `clamor' falsum significet, nemini constare potest nisi internum sensum Verbi sciat; aliquoties occurrit apud Prophetas, et ibi cum agitur de vastatione et desolatione, dicitur quod `ejulent et clament,' et significat quod bona et vera vastata sint, estque ibi vox per quam in sensu interno describitur falsum, ut apud Jeremiam, Vox clamoris pastorum, et ejulatus potentum gregis, quia vastans Jehovah pascuum eorum, xxv 36;[2] ubi `clamor pastorum' est quod sint in falso, ex quo vastatio: apud eundem, Ecce aquae ascendentes a septentrione, et erunt in flumen inundans, et inundabunt terram et plenitudinem ejus, urbem et habitantes in ea, et clamabunt homo {1} et ejulabit omnis habitator terrae,... super diem venientem ad vastandum, xlvii 2, 4;
ubi agitur de desolatione fidei quae fit per falsa; `flumen inundans' est falsum, ut in Parte Prima (t)ostensum n. 705, 790: [3] apud Zephaniam, Vox clamoris a porta piscium, et ejulatio a secundaria, et confractio magna a collibus, et erant opes eorum in direptionem, et domus eorum in desolationem, i 10, 13;
ubi etiam `clamor' praedicatur de falsis quae vastant: [4] apud Esaiam, Via Horonaim clamorem confractionis excitabunt, quia aquae Nimrim desolationes erunt, quoniam aruit gramen, consummata est verba, olus non est, xv 5, 6; Jer. xlviii 3;
ibi desolatio fidei, et consummatio describitur per clamorem: [5] apud Jeremiam, Luxit Jehudah, et portae ejus languescentes factae, atrati sunt in terram, et clamor Hierosolymae ascendit; et illustres eorum miserunt minores suos ad aquas, venerunt ad foveas, non invenerunt aquas, reversi sunt vasis eorum vacuis, xiv 2, 3;
ubi `clamor Hierosolymae' pro falsis, nam quod `non invenerint aquas,' est quod non cognitiones veri, quae quod `aquae' sint, in Parte Prima n. 28, 680, 739 ostensum est: [6] apud Esaiam, Exsultabo in Hierosolymae, et laetabor in populo Meo, et non audietur in ea amplius vox fletus, et vox clamoris, lxv 19;
ubi quod `non audietur {2} vox fletus' est quod non malum, et `non vox clamoris' est quod non falsum. Pleraque haec ex sensu litterae non intelligi possunt, nec quid sit `clamor,' sed ex sensu interno: [7] apud eundem, Exspectavit Jehovah judicium, sed ecce scabies, justitiam sed ecce clamor, v 7;
ubi etiam de vastatione boni et veri agitur; hic est reciprocationis species, ut passim quoque apud Prophetas, quae talis, quod loco veri inveniatur malum, quod est quod `pro judicio scabies,' et loco boni falsum, quod est (o)quod `pro justitia clamor,' nam quod `judicium' sit verum et `justitia bonum, supra n. 2235 ostensum est; [8] similis reciprocatio est ubi de Sodoma et Amora agitur apud Mosen, De vite Sodomae vitis eorum, et de agris Amorae uvae eorum; uvae fellis, botri amaritudinem illis, Deut. xxxii 32;
ubi {3} similis locutio, nam `vitis' praedicatur de veris et falsis, ac `agri et uvae' de bonis et malis,' ita quod `vitis Sodomae' sit falsum ex malo, (c)ac `agri (o)et uvae' Amorae' sint mala ex falsis, nam sunt duo genera falsi {4}, de quibus in Parte Prima n. 1212, ita etiam sunt duo genera mali; utrumque genus falsi et mali in hoc versu per `clamorem Sodomae et Amorae quod magnus factus, et peccatum eorum quod grave factum valde' significatur, quod inde constat quia primo loco `clamor' et secundo `peccatum' nominatur, et usque primo dicitur `Sodoma' quae est malum ex amore sui, et secundo `Amora' quae est falsum inde. @1 Heb. is [ ](Adam) = `man,' or `mankind.' In Heb. such forms may have a plural verb.$ @2 audiatur.$ @3 ubi similis est loquutio, nam vitis praedicatur de veris et de falsis et agri et uvae de bonis ut et de malis.$ @4 falsorum.$