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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

And Shua's daughter died. That this signifies as to evil from falsity, is evident from the signification of "dying," as being to cease to be of such quality (n. 494); and from the signification of "Shua's daughter," as being evil from falsity, of which above (n. 4818, 4819). Here therefore by Shua's daughter dying after multiplied or many days, is signified a change of state as to evil from falsity, so that it was not such as before.

The wife of Judah. That this signifies the religiosity with the nation descended from Jacob, specifically that from Judah, is evident from the signification of a "wife," as being the church (n. 252, 253, 409, 749, 770), but here a religiosity, because it is said of the Jewish nation, with which there was no church, but only the external of a church separate from the internal (see n. 4281, 4288, 4289, 4311, 4433, 4500, 4680, 4825, 4844, 4847), which cannot be called anything else than a religiosity, for they could be in a holy external, yet entirely without a holy internal (n. 4293); and from the representation of Judah, as being the nation descended from Jacob, and specifically from Judah, of which above (n. 4815, 4842).

And he went up unto the shearers of his flocks. That this signifies some elevation to take counsel for the church, is evident from the signification of "going up," as being to be elevated, namely, from what is exterior to what is interior (n. 3084, 4539); and from the signification of a "shearer," as being use (n. 4110), thus to will use, or to take counsel for it; and from the signification of a "flock," as being the church (n. 343, 3767, 3768, 3772).

He and his companion Hirah the Adullamite. That this signifies that it was still in falsity, is evident from the representation of Hirah the Adullamite, as being falsity, of which above (n. 4816, 4817). When therefore he is said to be "his companion," it is signified that falsity was adjoined to it, or that it was still in falsity.

To Timnah. This signifies the state, namely, the state in which it was of taking counsel for the church. That "Timnah" signifies this state is evident also from the book of Judges, in which Samson is spoken of as going down to Timnah and taking there a wife of the daughters of the Philistines (Judg. 14:1-4, 7), where by "Timnah" in like manner is signified the state of taking counsel for the church. The wife whom he took of the daughters of the Philistines, in the representative sense, is truth from what is not good, thus truth obscured, which is represented here also by Tamar; for the "Philistines" are those who are in the doctrinals of faith, and not in a life according to them (n. 1197, 1198, 3412, 3413). Moreover, Timnah is mentioned among the places of inheritance for the tribe of Dan (Josh. 19:43). That all names of places in the Word signify things and states, may be seen above (see n. 1224, 1264, 1888, 3422, 4298, 4442).

And it was told Tamar, saying. That this signifies some communication with a church representative of spiritual and celestial things, is evident from the signification of "being told," as being perception (n. 3608), thus communication, here something of communication; and from the representation of Tamar, as being a church representative of spiritual and celestial things (n. 4829, 4831). There is said to be communication with this church when the state was changed and there was some elevation to take counsel for the church, as above (n. 4850, 4853).

Behold thy father-in-law goeth up to Timnah to shear his flock. That this signifies that the Jewish Church wished to take counsel for itself, is evident from the representation of Judah, as being the church that was with the nation descended from Jacob, specifically with Judah (see n. 4815, 4842, 4852), who is here called "father-in-law" because there was something of communication with a church representative of spiritual and celestial things, which is here the "daughter-in-law;" and from the signification of "going up," as being some elevation, of which just above (n. 4853); and from the signification of "shearing the flock," as being to consult for the church, of which above (n. 4853)-the state of taking counsel for it being "Timnah" (n. 4855). [2] That this internal sense is contained in these words can by no means appear from the letter, for when they are read the mind thinks of Judah, Timnah, and the shearing of a flock, and not of spiritual things, which are separate from person, place, and worldly use. And yet angels, because they are in spiritual things, perceive nothing else by these words than such things as have been told; for when the literal sense passes into the spiritual, such things perish as relate to person, place, and the world; and those take their place that relate to the church, its state, and use therein. [3] It indeed appears incredible that it should be so, but this is because so long as man lives in the world he thinks from the natural and worldly things which are there, and not from spiritual and celestial things; and they who are immersed in bodily and earthly things do not know that there is anything spiritual and celestial, and still less that spiritual and celestial things are distinct from worldly and natural things, when yet they are distinct as the spirit of man is distinct from his body. Neither do they know that the spiritual sense lives in the literal sense as the spirit of man in his body, and also that the spiritual sense in like manner survives when the literal sense perishes; whence the internal sense may be called the soul of the Word.

And she put off from upon her the garments of her widowhood. That this signifies a simulation of the truth that is from good, is evident from the signification of a "widow," as being those who are in truth without good and yet desire to be led by good (see n. 4844). The garments with which widows were clothed represented such truth, and this because "garments" signify truths (n. 2576, 4545, 4763). Hence "to put off these garments" is to put off the representation of a widow, that is, of truth without good; and because she covered herself with her veil, to simulate the truth that is from good.

And covered herself in a veil. That this signifies truth obscured, is evident from the signification of "covering herself" or her face "with her veil," as being to conceal, and thus to obscure the truth which pretended to be from good, as just above (n. 4858); and this for the purpose of conjunction with Judah. For when a bride first approached the bridegroom she covered herself with a veil-as we read of Rebekah when she came to Isaac (Gen. 24:65); and by this were signified appearances of truth (n. 3207). For a wife signifies truth, and a husband good; and as truth does not appear in its quality until it is being conjoined with its good, therefore for the sake of representing this the bride covered herself with a veil on first seeing her husband. The case is similar here with Tamar, for she regarded Shelah Judah's son as her husband, but because she was not given to him, she regarded his father in his stead as one to perform the duty of a husband's brother. Therefore she covered herself with a veil as a bride, and not as a harlot, though Judah believed the latter because harlots also were wont at that time to cover their faces, as is evident from verse 15. The reason why Judah so regarded her was that the Jewish nation, which is there signified by "Judah," regarded the internal truths of the representative church no otherwise than as a harlot; and therefore Judah was conjoined with her as with a harlot, but not so Tamar with him. Because internal truths could not appear otherwise to that nation, therefore truth obscured is here signified by Tamar's covering herself in a veil. That the truth of the church is obscured to them, is represented also at this day by their covering themselves with veils in their synagogues. [2] There was a similar representation with Moses when the skin of his face shone as he came down from Mount Sinai, so that he covered himself with a veil whenever he spoke to the people (Exod. 34:28 to the end). Moses represented the Word which is called the Law (see the preface to Gen. 18); for which reason it is sometimes said the "Law and the Prophets" (as in Matt. 5:17; 11:13; 22:36, 40); and sometimes "Moses and the Prophets" (as in Luke 16:29, 31; 24:27, 44). By the shining of the skin of his face was represented the internal of the Word, for the "face" is the internal (n. 358, 1999, 2434, 3527, 4066, 4796, 4797), which being spiritual is in the light of heaven. His veiling his face whenever he spoke to the people represented that internal truth was covered to them, and thus obscured so that they should not have to endure any light from it.

And wrapped herself. That this signifies thus not acknowledged, is evident from the signification of "wrapping," as being to conceal, thus not to be acknowledged-see what was said just above (n. 4859).

And sat in the gate of the fountains which is upon the way to Timnah. That this signifies what is intermediate to the truths of the church and to falsities, is evident from the signification of "fountains," as being the truths of the church which are from the Word; for "fountain" in the universal sense is the Word (n. 2702, 3096, 3424). "In the gate of the fountains" is in the entrance to these truths; and because the external truths of the sense of the letter of the Word furnish an entrance, they are the "gate." But unless these truths are enlightened by internal truths, that is, by those of the internal sense, they present falsities with those who are in evil; wherefore what is intermediate to the truths of the church and to falsities is here signified by the "gate of the fountains." "Upon the way to Timnah" is to the use of the church, for "Timnah" is the state of taking counsel for the church (see n. 4855, 4857).

For she saw that Shelah was grown up, and she was not given to him for a woman. That this signifies discernment that it [the truth of the representative church] could not otherwise be conjoined with the religiosity in which was the posterity of Jacob, specifically that from Judah, is evident from the signification of "seeing," as being discernment (n. 2150, 2325, 3764, 3863, 4403-4421). That the discernment here is that it could not otherwise be conjoined with the religiosity in which was the posterity of Jacob, specifically that from Judah, is because by "Judah" is signified that posterity (n. 4815, 4842, 4852), consequently their religiosity, to which it was conjoined, because it could not be conjoined with Shelah. By Shelah also is represented what is idolatrous (n. 4825, 4826, 4845), with which the truth of a representative church, which is Tamar, could not be conjoined.

Verses 15-18. And Judah saw her, and thought her to be a harlot, because she had covered her faces. And he turned aside unto her to the way, and said, Grant I pray that I may come to thee; for he knew not that she was his daughter-in-law. And she said, What wilt thou give me, that thou mayest come to me? And he said, I will send thee a kid of the goats from the flock. And she said, If thou wilt give a pledge till thou send it? And he said, What pledge shall I give thee? And she said, Thy signet, and thy kerchief, and thy staff that is in thy hand. And he gave them to her, and came to her; and she conceived to him. "And Judah saw her," signifies how the religiosity of the Jewish nation at that time regarded the internal things of the representative church; "and thought her to be a harlot," signifies no otherwise than as falsity; "because she had covered her faces," signifies that interior things were hidden to them; "and he turned aside unto her to the way," signifies that it adjoined itself because it was such; "and said, Grant I pray that I may come to thee," signifies lust for conjunction; "for he knew not that she was his daughter-in-law" signifies that it did not perceive it to be the truth of the representative church; "and she said, What wilt thou give me, that thou mayest come to me?" signifies the reciprocal of conjunction with a condition; "and he said, I will send thee a kid of the goats from the flock," signifies a pledge of conjunction; "and she said, If thou wilt give a pledge till thou send it?" signifies the reciprocal if there is certainty; "and he said, What pledge shall I give thee?" signifies that it was certain; "and she said, Thy signet," signifies a token of consent; "and thy kerchief," signifies by means of truth; "and thy staff that is in thy hand," signifies by means of its power; "and he gave them to her," signifies that thus it was certain; "and came to her," signifies conjunction; "and she conceived to him," signifies thus reception.

And Judah saw her. That this signifies how the religiosity of the Jewish nation at that time regarded the internal things of the representative church, is evident from the signification of "seeing," as being to notice and understand (n. 2150, 2325, 2807, 3764, 3863), thus to consider; and from the representation of Tamar, who is meant by "her," as being a church representative of spiritual and celestial things (n. 4829, 4831), here the internal of that church, because the subject treated of is the way in which that internal was regarded and received by the religiosity of the Jewish nation; and from the representation of Judah, as being specifically the Jewish nation (n. 4815, 4842), consequently the religiosity of that nation; for where that nation is mentioned in the Word, something relating to its church is meant in the internal sense. For the internal sense has no concern with the events and history of any nation, but only with its quality as to the things of the church. From this it is evident that by Judah's seeing her is signified how the religiosity of the Jewish nation at that time regarded the internal things of a representative church.

And thought her to be a harlot. That this signifies no otherwise than as falsity, is evident from the signification of a "harlot," as being falsity (n. 2466, 2729, 3399); and thus it means that the Jewish nation from its religiosity regards the internal of the church no otherwise than as falsity. That a "harlot" denotes falsity, is because marriage represents the heavenly marriage, which is of good and truth, the husband representing good, and the wife truth; and hence sons represent truths, and daughters goods; and son-in-law and daughter-in-law, father-in-law and mother-in-law, and the several relationships, according to their degrees, represent those things which are of the heavenly marriage. Therefore adulteries and harlotries, being opposite, signify evil and falsity; and they are opposite in reality, for those who spend their lives in adultery and harlotry care nothing for good and truth. The reason is, that genuine conjugial love descends from the heavenly marriage, that is, from the marriage of good and truth; but adulteries and harlotries arise from the conjunction of evil and falsity, which is from hell (see n. 2727-2759). [2] That the Jewish nation regarded, and also at this day regards, the internal things of the church no otherwise than as falsities, is what is signified by Judah's regarding Tamar his daughter-in-law no otherwise than as a harlot, and by his conjoining himself with her as with a harlot. By this origin of that nation is represented the origin and quality of their religiosity. That this nation regards the internal of the church as a harlot, or as falsity, is very evident. As for example, if anyone tells them that it is an internal of the church that the Messiah-whose coming is predicted in the prophetic parts of the Word and whom they therefore expect-is the Lord, they utterly reject it as false. If anyone tells them that it is an internal of the church that the Messiah's kingdom is not worldly and temporal, but heavenly and eternal, they pronounce this also to be false. If anyone tells them that the rituals of their church represented the Messiah and His heavenly kingdom, they do not know what this means. [3] If anyone tells them that the internal of the church is the good of charity, and the truth of faith in doctrine and at the same time in life, they regard it as no otherwise than false. And so in all other instances. Nay, at the mere suggestion of the church having an internal, they laugh stupidly. The reason is that they are solely in externals, and indeed in the lowest of externals, namely, the love of earthly things; for they above all other men are in avarice, which is altogether earthly. Such men cannot possibly regard the interior things of the church in any other way; for they are more remote from heavenly light than the rest of mankind, thus above all others are in thick darkness.

For she had covered her faces. That this signifies that interior things were hidden to them, is evident from the representation of Tamar, as being the representative church (n. 4829, 4831); and from the signification of "covering," as being to be hidden; and from the signification of "faces," as being the internals (n. 358, 1999, 2434, 3527, 3573, 4066, 4326, 4796-4799). From this it is evident that by her covering her face is signified that the interior things of the church were hidden to them (see n. 4859, 4865).

And he turned aside unto her to the way. That this signifies that it [the religiosity of the Jewish nation] adjoined itself because it was of such a quality, is evident from the signification of a "way," as being truth (see n. 627, 2333, 3123, 3142, 3477), thus in the opposite sense falsity, here falsity because he regarded her as a harlot, by whom falsity is signified, as may be seen just above (see n. 4865). On this account also it is said that he turned aside to the way; for "to turn aside" is predicated of falsity (n. 4815, 4816).

And said, Grant I pray that I may come to thee. That this signifies lust for conjunction, is evident from the signification of "coming or entering to anyone" as being to be conjoined (n. 4820). That lust is meant such as is that for conjunction with a harlot, is plain; in the internal sense, with falsity. That the Jewish nation, which is here signified by "Judah" (n. 4815, 4842, 4864), regarded the internal truth of the representative church no otherwise than as falsity, and also at this day so regards it, can be seen above (n. 4865). What is now here treated of is that nevertheless this nation conjoined itself with this truth, yet not as with a wife, but as with a harlot, that is, not as with truth, but as with falsity. Lust is predicated of conjunction with falsity, just as of conjunction with a harlot. [2] All those conjoin themselves with internal truth as with a harlot who believe only the external sense of the Word, that is, only its literal sense, and entirely reject all its internal, that is, its spiritual sense; but especially those who apply the external or literal sense of the Word to favor the cupidities of the love of self and of the world, or of rule and gain. They who do this cannot but regard internal truth in this way; and if they conjoin themselves with it, they do so from lust as for conjunction with a harlot. This is done especially by those who are of the Jewish nation, and also by those who in the Word are meant by Babylon; but not by those who indeed believe in simplicity the literal sense of the Word, and yet live according to those things which are of the internal sense, that is in love and charity, and thence in faith-for these are of the internal sense of the Word-and who also from the literal sense teach these things; for the internal and the external sense come together in the two precepts-to love the Lord above all things, and the neighbor as one's self. [3] That the Jewish nation regard internal truth as a harlot, and that, if they conjoin themselves with it, they do so from lust as for conjunction with a harlot, may be illustrated by the following examples. If they are told that the Word is holy, even most holy, also that every tittle therein is holy, they acknowledge it and conjoin themselves, but this from such lust; for they believe that it is holy in the letter, and not that by this means the holy flows in with those who when they read it are in the affection of good and truth. [4] If they are told that many who are mentioned in the Word are to be venerated as holy-as Abraham, Isaac, Jacob, Moses, Aaron, David-they acknowledge it and conjoin themselves, but from such a lust; for they believe that these persons were chosen in preference to others, that they are therefore holy, and that they should for this reason be worshiped as deities; when yet these men have holiness from no other source than this, that they represented the Lord; and a holy representative does not at all affect the person. Moreover, the life of everyone without distinction remains with him after death. [5] If they are told that the ark that was with them, the temple, the altar of burnt offering, the altar of incense, the bread upon the table, the lampstand with its lamps, the perpetual fire, the sacrifices, the incenses, the oil, also the garments of Aaron, especially the breastplate on which were the Urim and Thummim, were holy, they acknowledge it and conjoin themselves, but from the same lust; for they believe that these things were holy in themselves, thus that the wood, the stone, the gold, silver, bread, and fire were holy, and this interiorly because Jehovah was in them, or that the holiness of Jehovah applied to them was actually in them. This is their internal truth, which yet is relative falsity; for the holy is solely in good and truth, which is from the Lord in love to Him and in love toward the neighbor, and thence in faith; thus only in living subjects, that is, in men who receive these things from the Lord. [6] Again, if they are told that the Christian Church is one with the church that was instituted with them, but that it is internal, whereas theirs was external, so that when the church instituted with them is stripped of its externals and laid bare, the Christian Church comes to view, they do not acknowledge this truth otherwise than as a harlot, that is, as falsity. Nevertheless some of them, who are converted from Judaism to Christianity, conjoin themselves with this truth, but also from the same lust. Such things in the Word are often called "whoredoms." In regard to those, however, who are signified in the Word by "Babylon," these regard in a similar way the internal truths of the church; but because they are acquainted with internal things, and also acknowledge them in childhood, but deny them in adult age, they are described in the Word by foul adulteries and abominable copulations; for they are profanations.

For he knew not that she was his daughter-in-law. That this signifies that it did not perceive it to be the truth of the representative church, is evident from the signification of a "daughter-in-law" as being the truth of the church adjoined to its good (see n. 4843). That it is the truth of the representative church which is signified, is because by Tamar, who is here the daughter-in-law, is represented a church representative of spiritual and celestial things (see n. 4829, 4831). On this subject see what was shown above (n. 4865, 4866, 4868).

And she said, What wilt thou give me that thou mayest come to me? That this signifies the reciprocal of conjunction with a condition, is evident from the signification of "to come to me," as being conjunction (n. 4820, 4868). That it is what is reciprocal with a condition, is evident without explication.

And he said, I will send thee a kid of the goats from the flock. That this signifies a pledge of conjunction, is evident from the signification of a "kid of the goats," as being the innocence of the external or natural man (n. 3519); and because it is innocence, it is a pledge of conjugial love, or a pledge of conjunction, for genuine conjugial love is innocence (n. 2736). Hence it was a custom received from the ancients that when they went anew unto their wives, they sent beforehand a kid of the goats, as appears also from what is related of Samson in the book of Judges: It came to pass after days, in the days of wheat harvest, that Samson visited his wife with a kid of the goats; for he said, I will enter to my wife into the chamber (Judg. 15:1). In like manner in the present case; but as the promised kid of the goats was not to be accepted, Tamar required a pledge. It is said a pledge of conjunction, not a marriage pledge, because on the part of Judah it was conjunction like that with a harlot.

And she said, If thou wilt give a pledge till thou send it? That this signifies the reciprocal if there is certainty, is evident from what was said above by Tamar, "What wilt thou give me, that thou mayest come to me?" as signifying the reciprocal of conjunction with a condition (n. 4870), here the reciprocal in case of certainty, because the pledge was for certainty that the thing promised would be given.

And he said, What pledge shall I give thee? That this signifies that it was certain, is evident from the signification of a "pledge," as being certainty, of which just above (n. 4872). That it was certain is evident also from what now follows-that the pledge was given.

And she said, Thy signet. That this signifies a token of consent, is evident from the signification of a "signet," as being a token of consent. That a "signet" is a token of consent, is because in ancient times decrees were confirmed by a signet, and therefore by a signet is properly signified confirmation itself and testification that it is so. Tamar's asking for his signet, kerchief, and staff, as a pledge that a kid of the goats would be sent, which afterwards she did not accept, involves a mystery which without the internal sense cannot possibly be known. The mystery is this: as a kid of the goats signified the genuine conjugial, consequently what is internal-for everything genuine is at the same time internal-and as there was not this on the part of Judah, Tamar therefore did not accept a kid of the goats, as appears from what follows; but instead of it took an external with which the internal of the church, signified by "Tamar," might be conjoined. The external of the church is signified by the signet, kerchief, and staff; by the "signet" consent itself, by the "kerchief" external truth, and by the "staff" the power of this truth; moreover, these things are pledges of the conjunction of the external or natural man. [2] The conjunction of internal truth with the external or with the religiosity of the Jewish nation, is represented by the conjunction of Tamar with Judah as a daughter-in-law with her father-in-law under the pretext of the duty of a husband's brother; and the conjunction of the religiosity of the Jewish nation with the internal of the church is represented by the conjunction of Judah with Tamar as with a harlot. Moreover, the conjunctions are precisely of this nature; but their quality cannot be so well explained to the apprehension. To angels and good spirits, however, their quality is very manifest, for it is presented to them in the light of heaven, in which the arcana of the Word lie open as in clear day-quite otherwise than as in the light of the world, which exists with man. In brief: the representatives instituted with the posterity of Jacob were not precisely like those in the Ancient Church; but were for the most part like those in the church instituted by Heber, which was called the Hebrew Church. In this church were many new kinds of worship, such as burnt-offerings, sacrifices, and other things, which were unknown in the Ancient Church; but the internal of the church was not conjoined with these representatives in the same way as with those of the Ancient Church. But the way in which the internal of the church was conjoined with the representatives among the Jewish nation, and the converse, is described in the internal sense by the conjunction of Tamar with Judah as a daughter-in-law with her father-in-law under the pretext of the duty of a husband's brother; and by the conjunction of Judah with Tamar as with a harlot. In regard to the Hebrew Church see above (n. 1238, 1241, 1327, 1343, 3031, 4516, 4517); and in regard to the sacrifices in this church not existing in the Ancient (see n. 923, 1128, 1343, 2180, 2818).

And thy kerchief. That this signifies by means of truth, namely, a token of consent, is evident from the signification of a "kerchief," as being truth. That a "kerchief" denotes truth, is because it is among those things which relate to garments, and by garments are in general signified truths; for as garments clothe the flesh, so truths clothe good (see n. 297, 2132, 2576, 4545, 4763). Among the ancients therefore, everything with which they were clothed signified some special and particular truth; hence a tunic signified one truth, the outer garment [chlamys] another, the outermost garment [toga] another; the coverings of the head too, as the miter and turban, another; also the coverings of the thighs and feet, as breeches and stockings, another; and so on. But a "kerchief" signified outermost or lowest truth, being made of threads twisted together, by which the determinations of such truth are signified. A "kerchief" signifies such truth also in Moses: Every open vessel upon which there is not a cloth (or kerchief) for a covering, it is unclean (Num. 20:15); whereby was signified that nothing should be indeterminate; for whatever is indeterminate is open. Moreover, it is outermost truths to which interior truths are determined, and in which they terminate.

And thy staff that is in thy hand. That this signifies by means of its power, that is, of that truth, is evident from the signification of a "staff," as being power, of which presently; and from the signification of a "hand," as being also power (n. 878, 3091, 3387, 3563). It is said "that is in thy hand," because the power of that lowest truth is signified such as belonged to the religiosity of the Jewish nation, which here is "Judah." That power is predicated of truth may be seen above (n. 3091, 3563). A "staff" is frequently mentioned in the Word, and it is surprising that scarcely anyone at this day knows that anything in the spiritual world was represented by it, as where Moses was commanded that whenever miracles were wrought, he was to lift up his staff, and thereby they were wrought. This was known among Gentiles also, as is evident from their fabulous tales in which staffs are ascribed to magicians. That a "staff" signifies power, is because it is a support; for it supports the hand and arm, and through them the whole body; wherefore a staff takes on the signification of the part which it immediately supports, that is, the hand and arm, by both of which in the Word is signified the power of truth. Moreover, it will be seen at the end of the chapters that in the Grand Man the hand and arm correspond to this power. [2] That by a staff was represented power, appears, as just said, from what is related of Moses, in that he was commanded to take a staff (or rod), with which he was to do miracles; and that he took the rod of God in his hand (Exod. 4:17, 20); that when smitten by the rod, the waters in Egypt became blood (Exod. 7:15, 19, 20); that when the rod was stretched out over the streams, frogs came up (Exod. 8:1-11); that when the dust was smitten by the rod, it became lice (Exod. 8:16-20); that when the rod was stretched out toward heaven, there was hail (Exod. 9:23); and that when the rod was stretched out over the land, locusts came up (Exod. 10:3-21). As the hand is the principal, by which power is signified, and a rod is the instrumental, therefore miracles were also wrought when his hand was stretched forth (Exod. 10:12, 13); when his hand was stretched forth toward heaven, there was thick darkness over the land of Egypt (Exod. 10:21-22); and when his hand was stretched forth over the sea Suph, by an east wind the sea was made dry land; and on again stretching forth his hand, the waters returned (Exod. 14:21, 26, 27). [3] Moreover, when the rock of Horeb was smitten with the rod, waters flowed out (Exod. 17:5, 6; Num. 20:7-10). When Joshua fought against Amalek, "Moses said unto Joshua, Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in my hand. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed" (Exod. 17:9, 11). From these passages it is very evident that a rod or staff, like the hand, represented power, and in the supreme sense the Divine omnipotence of the Lord; and it is also evident that at that time representatives constituted the externals of the church; and that the internals, which are spiritual and celestial things such as are in heaven, corresponded to them; and that from this came their efficacy. From this it is also plain how irrational those are who believe that there was any power infused into the staff or the hand of Moses. [4] That in the spiritual sense, a "staff" is power, appears also from many passages in the prophets, as in Isaiah: Behold the Lord Jehovah Zebaoth doth take away from Jerusalem staff and stay, the whole staff of bread, and the whole staff of water (Isa. 3:1); the "staff of bread" denotes support and power from the good of love, and the "staff of water," support and power from the truth of faith. That "bread" is the good of love may be seen above (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735); and that "water" is the truth of faith (n. 28, 680, 739, 2702, 3058, 3424). The "staff of bread" is mentioned in like manner in Ezekiel (Ezek. 4:16; 5:16; 14:13; and Ps. 105:16). [5] Again in Isaiah: Thus said the Lord Jehovih Zebaoth, O My people that dwellest in Zion, be not afraid of Asshur, who shall smite thee with a rod, and shall lift up his staff upon thee, in the way of Egypt. Jehovah shall stir up against him a scourge, as in the plague of Midian at the rock of Oreb; and his staff shall be over the sea, and he shall lift it up in the way of Egypt (Isa. 10:24, 26); where "staff" denotes power from reasoning and memory-knowledge, such as is the power of those who reason from memory-knowledges against the truths of faith, and either pervert them or make them of no account. This is signified by the "rod" with which Asshur shall smite, and by the "staff" which he shall lift up in the way of Egypt. That by "Asshur" is meant reasoning may be seen above (n. 1186); and that by "Egypt" is meant memory-knowledge (n. 1164, 1165, 1186, 1462). [6] In like manner in Zechariah: The pride of Assyria shall be brought down, and the staff of Egypt shall depart away (Zech. 10:11). In Isaiah: Thou hast trusted on the staff of a bruised reed, even upon Egypt; whereon if a man lean it will go into his hand and pierce it (Isa. 36:6); "Egypt" denotes memory-knowledges, as above; power from them in spiritual things is the "staff of a bruised reed;" the "hand" which it goes into and pierces, is power from the Word. Again: Jehovah hath broken the staff of the wicked, the rod of the rulers (Isa. 14:5); where "staff" and "rod" manifestly denote power. [7] In Jeremiah: Grieve, all ye circuits of Moab, and say, How is the staff of strength broken, the staff of beauty (Jer. 48:17); the "staff of strength" denotes power from good, and the "staff of beauty" power from truth. [8] In Hosea: My people interrogate their wood, and their staff will answer them; for the spirit of whoredom hath led them astray (Hos. 4:12); "interrogating wood" means consulting evils; the "staff answering" means that falsity is thence, which has power from the evil which they confirm; the "spirit of whoredom" denotes a life of falsity from evil. In David: Yea, when I walk in the valley of shadow, I will fear not evil to me; for Thou art with me; Thy rod and Thy staff comfort me (Ps. 23:4); "Thy rod and Thy staff" denote the Divine truth and good, which have power. Again: The staff of wickedness shall not rest upon the lot of the just (Ps. 125:3). [9] Again: Thou shalt crush them with a rod of iron; thou shalt scatter them like a potter's vessels (Ps. 2:9); a "rod of iron" denotes the power of spiritual truth in natural, for all natural truth in which there is spiritual truth has power; "iron" is natural truth (n. 425, 426). So also in Revelation: He that overcometh, and keepeth My works unto the end, to him will I give power over the nations; that he may pasture them with a rod of iron; as the vessels of a potter shall they be broken to shivers (Rev. 2:26-27; and also 12:5; 19:15). [10] Because a staff represented the power of truth, that is, the power of good through truth, therefore kings had scepters, which were made like short staffs; for by kings the Lord is represented as to truth, the Divine truth being the royalty itself (n. 1672, 1728, 2015, 2069, 3670, 4581). The scepter signifies the power belonging to them, not by dignity, but by the truth which should rule, and no other truth than that which is from good; thus principally the Divine truth, and with Christians the Lord, from whom is all Divine truth.

And he gave them to her. That this signifies that thus it was certain, is evident from the signification of the pledge which Tamar requested and which was given to her, as being what is certain, of which above (n. 4872, 4873).

And came to her. That this signifies conjunction, is evident from the signification of "coming" or "entering to anyone," as being conjunction, of which also above (n. 4820, 4868, 4870).

And she conceived to him. That this signifies reception thereby, is evident from the signification of "conceiving," as being reception (n. 3860, 3868, 3919); but what the quality of the reception was may be seen above (n. 4874).

Verses 19-23. And she arose, and went, and put off her veil from upon her, and put on the garments of her widowhood. And Judah sent the kid of the goats by the hand of his companion the Adullamite, to receive the pledge from the woman's hand; and he found her not. And he asked the men of that place, saying, Where is the harlot that was at the fountains upon the way? And they said, There was no harlot there. And he returned to Judah and said, I have not found her; and also the men of the place said, There was no harlot there. And Judah said, Let her take it to her; haply we be put to shame; behold I sent this kid, and thou hast not found her. "And she arose," signifies elevation; "and went," signifies life; "and put off her veil from upon her," signifies that what was obscure was dissipated; "and put on the garments of her widowhood," signifies intelligence; "and Judah sent the kid of the goats," signifies a marriage pledge; "by the hand of his companion the Adullamite," signifies by falsity; "to receive the pledge from the woman's hand," signifies in the place of external pledges; "but he found her not," signifies because there was not anything conjugial on his part; "and he asked the men of that place, saying," signifies that truths were consulted; "Where is the harlot?" signifies whether it was falsity; "that was at the fountains upon the way," signifies that it appeared as truth; "and they said," signifies perception from truths; "There was no harlot there," signifies that it was not falsity; "and he returned to Judah," signifies reflection; "and said, I have not found her," signifies that this cannot be disclosed by falsity; "and also the men of the place said, There was no harlot there," signifies perception from truths that it was not falsity; "and Judah said, Let her take it to her," signifies that it was indifferent to him; "haply we be put to shame," signifies although it was a disgrace; "behold I sent this kid," signifies that it is enough that there is a pledge; "and thou hast not found her," signifies if there is not anything conjugial.

And she arose. That this signifies elevation, is evident from the signification of "arising," as involving some elevation (n. 2401, 2785, 2912, 2927, 3171, 4103). The elevation which is signified by "arising" is in the spiritual sense an elevation from an obscure state into a clearer one, as from a state of ignorance into one of intelligence; for in this way man is elevated from a state of the light of the world into a state of the light of heaven.

And went. That this signifies life, is evident from the signification of "going," as being to live (n. 3335, 3690). That in the internal sense "to go" is to live does indeed appear rather remote or abstracted from the ideas of thought in which man is, and this because man is in space and in time, and has formed the ideas of his thought therefrom, as for instance his idea of going, advancing, journeying, traveling, and moving. As these actions exist in space, and also in time, and as space and time are therefore inwoven in his ideas concerning them, it is difficult for man to apprehend that states of life are signified by them. But when the idea from space and time concerning them is separated or put off, there results the spiritual thing which is signified. For in the spiritual world or in heaven nothing of space or time enters the ideas, but instead what belongs to the state of life (n. 1274, 1382, 2625, 2788, 2837, 3356, 3404, 3827, 4814). It does indeed appear to spirits and angels that they advance and move from place to place, just as it appears to men; but still it is changes of the state of life that produce this appearance; just as it appears to them, as well as to men, that they live from themselves, when yet they do not live from themselves, but from the Divine of the Lord from whom is the all of life. These appearances with the angels are called real, because they appear as if they really were. [2] I have sometimes spoken with spirits about these appearances; and those who are not in good, and consequently not in truth, are unwilling to hear that it is an appearance that they live of themselves, for they wish to live of themselves. But besides their being shown by living experience that they do not live of themselves, and that progressions from place to place are changes and progressions of the state of life, they were also told that they might be satisfied in not knowing but that they have life from themselves, as they could have no more even if the life in them were really from themselves; but that still it is better to know how the case really is, because then they are in the truth, and if in the truth, they are also in the light of heaven, for the light of heaven is the truth itself which is from the Divine of the Lord; and thus they would neither claim good for themselves, nor would evil adhere to them. The angels are in this truth, not only by knowledge, but also by perception. [3] That times and spaces in the spiritual world are states of life, and that the all of life is from the Lord, may be seen from the following experience. Every spirit and angel sees the good at the right, and the evil at the left, and this to whatever quarter he turns; the good and the evil so appear to him if he looks toward the east, and so if he looks to the west, or to the south, or the north. This is true of every spirit and angel; so that if two were looking, one toward the east, and the other toward the west, still to both the good would appear on the right, and the evil on the left. The appearance is the same to those who are remote from the spirits who are seen, even though these should be behind them. From this it may be clearly inferred that the all of life is from the Lord, or that the Lord is in the life of everyone; for the Lord appears there as the sun, and on His right are the good, or the sheep, and on his left are the evil, or the goats. Hence it is similar with everyone, because as already said the Lord is the all of life. This cannot but seem a paradox to man, because so long as he is in the world he has ideas from worldly things, and consequently from space and time; whereas in the spiritual world, as said above, the ideas are not from space and time, but from the state of the affections and of the derivative thoughts. From this also it is that spaces and times in the Word signify states.

And put off her veil from upon her. That this signifies that what was obscure was dissipated, is evident from the signification of "covering herself with her veil," as being to obscure the truth, of which above (n. 4859); hence "to put off the veil" is to dissipate this obscurity.

And put on the garments of her widowhood. That this signifies intelligence, is evident from the signification of a "widow," as being one who is in truth without good but still desires to be led by good, of which above (n. 4844); and from the signification of "garments," as being truths (n. 297, 2576, 4545, 4763). That these things taken together signify intelligence, is because nothing but truths constitute intelligence, since those who are in truths from good are in intelligence; for through truths from good the intellectual mind is in the light of heaven, and the light of heaven is intelligence, because it is Divine truth from Divine good. A further reason why putting on the garments of widowhood here signifies intelligence is that in the general sense a "widow" is one who is in truth and desires to be led by means of good into the truth of intelligence (as also was shown above, n. 4844), thus into intelligence. [2] That it may be known how the case herein is, it must be briefly explained. The truth in man is not the truth of intelligence until it is led by means of good; and when it is led by means of good, it then for the first time becomes the truth of intelligence. For truth has no life from itself, but from good, and it has life from good when man lives according to truth; for then it infuses itself into man's will, and from his will into his actions, thus into the whole man. The truth which man only knows or apprehends, remains outside of his will, and so outside of his life; for man's will is his life. But when man wills the truth, it is then on the threshold of his life; and when from willing he does it, then the truth is in the whole man; and when he does it frequently, it not only recurs from habit, but also from affection, thus from freedom. Let anyone who pleases, consider whether man can be imbued with anything but that which he does from will. That which he only thinks and does not do, and still more that which he thinks and is not willing to do, is merely outside of him, and is also dissipated like chaff by the slightest wind, as it is in fact dissipated in the other life; from which it may be known what faith is without works. From these things it is now plain what the truth of intelligence is, namely, that it is the truth which is from good. Truth is predicated of the understanding, and good of the will, or what is the same, truth is of doctrine and good is of life.

And Judah sent the kid of the goats. That this signifies a marriage pledge, is evident from the signification of a "kid of the goats," as being a pledge of conjugial love, or a pledge of conjunction, of which above (n. 4871).

By the hand of his companion the Adullamite. That this signifies by falsity, is evident from the representation of Hirah the Adullamite, who was the "companion" of Judah, as being falsity (n. 4817, 4854).

To receive the pledge from the woman's hand. That this signifies in the place of external pledges, is evident from the signification of the "signet, kerchief, and staff," which were the pledge, as being pledges of the conjunction of the external or natural man, and thus external pledges (see n. 4874).

But he found her not. This signifies because there was not anything conjugial on his part, namely, on the part of Judah; for he came to her, not as to a wife, but as to a harlot; for which reason Tamar did not desire a kid of the goats, by which a marriage pledge was signified (n. 4885). Nor indeed was there anything of genuine marriage on the part of Tamar; for her conjunction was that of a daughter-in-law with her father-in-law under the pretext of the duty of a husband's brother. These things are signified by his not finding her.

And he asked the men of that place. That this signifies that truths were consulted, is evident from the signification of "asking," as being to consult; and from the signification of "men," as being truths (n. 265, 749, 1007, 3134, 3309). "The men of the place" are truths in respect to the state of this thing, for "place" is state (n. 2625, 2837, 3356, 3387).

Where is the harlot? That this signifies as to whether it was falsity, is evident from the signification of a "harlot," as being falsity (n. 4865).

That was at the fountains upon the way. That this signifies that it appeared as truth, is evident from the signification of "fountains," as being the truths of the church (see n. 2702, 3096, 3424, 4861). It is said "upon the way," because a "way" is predicated of truth, and in the opposite sense of falsity (n. 627, 2333, 3123, 3142); and as it is asked, "where is the harlot that was at the fountains upon the way?" thereby is signified whether it was falsity that appeared as truth.

And they said. That this signifies perception from truths, is evident from the signification of "saying," in the historic parts of the Word, as being to perceive (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509). That perception from truths is signified is because "the men of the place said," and that "the men of the place" are truths may be seen just above (n. 4889).

There was no harlot there. That this signifies that it was not falsity, is evident from the signification of a "harlot," as being falsity, as above (n. 4890). What these things which have thus far been unfolded in respect to the signification of the words, involve in a series, may in some measure appear from what has been said above (n. 4865, 4868, 4874); and, moreover, they are things which cannot be comprehended unless the nature of the conjunction between internal truth and the external truth of the Jewish Church is known, both on the part of the internal truth represented by Tamar, and on the part of the external represented by Judah. As these are unknown they would fall into shade if further unfolded, thus into no idea of the understanding; for the understanding, which is the sight of the internal man, has its light and its shade, and those things fall into its shade which do not coincide with what it has had some notion of before. Yet all these particulars in a series, together with innumerable things which cannot even be comprehended by man, enter clearly into the light of the understanding of the angels. From this then it is evident how great and how excellent is angelic intelligence in comparison with that of man.

And he returned to Judah. That this signifies reflection, is evident from the fact that by the "Adullamite the companion of Judah" is signified falsity (n. 4816, 4854, 4886); and when falsity is said to return and to relate what happened, as is here said of the companion of Judah, nothing else is signified than recalling to mind, and reflection how the case is.

And said, I have not found her. That this signifies that this cannot be disclosed by falsity, is evident from the signification of "not having found," as being not to have disclosed; and because the Adullamite says this, by whom falsity is signified (as above, n. 4894), it follows that by his saying "I have not found her" is signified that falsity could not disclose it, or that this cannot be disclosed by falsity.

And also the men of the place said, There was no harlot there. That this signifies perception from truths that it was not falsity, is evident from what was said just above (n. 4892, 4893), where similar words occur.

And Judah said, Let her take it to her. That this signifies that it was indifferent to it, is evident from the affection in these words, as being indignation and thence indifference.

Haply we be put to shame. That this signifies although it was a disgrace, is evident from the signification of "being put to shame," as being disgrace.

Behold I sent this kid. That this signifies that it is enough that there is a pledge, is evident from the signification of a "kid of the goats," as being a pledge of conjugial love, or of conjunction (n. 4871), here only a pledge, because the kid was not accepted, for the reason (of which above) that there was nothing conjugial; and as this was the reason, therefore by thou hast not found her is signified if there is not anything conjugial; this also flows from indifference, of which above (n. 4897). It is needless to explain these things any further, for the reason stated above (n. 4893), that they would fall into the shade of the understanding; and whatever falls into this shade, falls into unbelief, as for instance that there must be what is conjugial in order that there may be a church, namely, the conjugial between truth and good; and also that there must be an internal in the external; and that without the two there is nothing of a church. In the present words the internal and external in the Jewish Church are described in the internal sense, and it is shown that as to that nation there was not any internal in the external; but that in respect to the statutes and laws abstracted from the nation, there was. [2] Who at this day has any other belief than that there was a church with the Jewish nation, and that it was chosen and loved above all others, the reason for this belief being chiefly that miracles so many and so great were wrought among them, and that so many prophets were sent to them, and also that they had the Word. And yet that nation in itself had nothing of the church, for it was not in any charity, did not know even what genuine charity is, and also had no faith in the Lord. They indeed knew that He was to come, but supposed that it was to exalt them above all in the whole world; and because this was not done they entirely rejected Him, being unwilling to know anything about His heavenly kingdom. These things, which are the internals of the church, that nation did not acknowledge even in doctrine and still less in life. From all this alone it may be concluded that there was nothing of the church in that nation. [3] It is one thing for the church to be with a people, and another for the church to be in a people - as for example, the Christian Church is with those who have the Word, and from doctrine preach the Lord; but still there is nothing of the church in them unless they are in the marriage of good and truth, that is, unless they are in charity toward the neighbor, and thence in faith; thus unless the internals of the church are in the externals. The church is not in those who are solely in externals separate from internals; neither is it in those who are in faith separate from charity, nor in those who acknowledge the Lord from doctrine and not life. Hence it is plain that it is one thing for the church to be with a nation, and quite another to be in the nation. [4] In the internal sense of this chapter is described the church as it was with the Jewish nation, and as it was in that nation. The quality of the church with that nation is described by the conjunction of Tamar with Judah under the pretext of the duty of a husband's brother, and the quality of the church in that nation is described by the conjunction of Judah with Tamar as with a harlot. But a more particular description of these things is omitted for the reason spoken of above, for as there stated they would fall into the shade of the understanding. That the shade of the understanding is in these things may be seen from the fact that at this day scarcely anyone knows what the internal of the church is. And who knows that charity toward the neighbor consists in willing, and from willing in acting, and hence that faith consists in perceiving? When this is unknown, and especially when it is denied, as it is by those who make faith saving without the works of charity, into what shade must those things fall which are here said in the internal sense concerning the conjunction of what is internal with the external of the church with the Jewish nation and in that nation. They who do not know that charity is the internal and thus the essential of the church, stand very remote from the first step toward the understanding of such things, and therefore very far from the innumerable and ineffable things that are in heaven, where the things relating to love to the Lord and love toward the neighbor are the all of life, and consequently the all of wisdom and of intelligence.

Verses 24-26. And it came to pass about three months after, and it was told Judah, saying, Tamar thy daughter-in-law hath played the harlot; and, moreover, behold she is with child to whoredoms. And Judah said, Bring her forth, and let her be burnt. She was brought forth, and she sent to her father-in-law, saying, By the man whose these are am I with child; and she said, Acknowledge I pray whose are these, the signet and the kerchief and the staff. And Judah acknowledged them, and said, She is more just than I; forasmuch as I gave her not to Shelah my son. And he added no further to know her. "And it came to pass about three months after," signifies a new state; "and it was told Judah," signifies communication; "saying, Tamar thy daughter-in-law hath played the harlot," signifies perception then that it is false that anything conjugial exists between them; "and, moreover, behold she is with child to whoredoms," signifies and that anything can be produced thence; "and Judah said," signifies sentence from the religiosity in which the Jewish nation was; "Bring her forth, and let her be burnt," signifies that it ought to be extirpated; "she was brought forth," signifies that it was nearly effected; "and she sent to her father-in-law" signifies instilling; "saying, By the man whose these are, am I with child" signifies that such a quality was in their religiosity; "and she said, Acknowledge I pray whose are these, the signet and the kerchief and the staff," signifies that it might be known from the pledges; "and Judah acknowledged them," signifies that being theirs they made affirmation; "and said, She is more just than I," signifies that there was no conjunction of the external with the internal, but of the internal with the external; "forasmuch as I gave her not to Shelah my son," signifies because the external was of such a quality; "and he added no further to know her," signifies that there was no further conjunction.