4874.“他玛说，你的印”表同意的信物。这从“印”的含义清楚可知，“印”是指同意的信物。“印”之所以是同意的信物，是因为古时，法令通过一枚印章得到验证，因此严格来说，“印”表示对事情真相的验证本身和见证。他玛要他的印、带子和杖作为一只母山羊羔被送来的一种保证，只是后来他玛并未接受这只母山羊羔；他玛的这种要求含有一个奥秘；若没有内义，这个奥秘绝无可能为人所知。此奥秘是这样：一只母山羊羔表示属于纯正婚姻之物，因而表示一切内在之物，因为一切纯正之物同时也是某种内在之物。但就犹大而言，像这样的事物根本就不存在，因此从下文明显可知，他玛并未接受这只母山羊羔，取而代之的是取了一个能与“他玛”所表教会的内在结合的外在。印、带子和杖表示教会的外在；“印”表示同意本身，“带子”表示外在真理，“杖”表示这种真理的能力。此外，这些事物是确保与外在人或属世人结合的保证。
内在真理与某种外在事物，也就是与犹太民族的宗教表象的结合，由他玛与犹大以尽丈夫弟兄本分为名如儿媳与公公那样的结合来代表。但犹太民族的宗教表象与教会内在的结合，则由犹大如与一个妓女那样与他玛的结合来代表。此外，这正是这些结合的性质；要解释清楚它们的性质却不那么容易。然而，对天使和善灵来说，它们的性质却是显而易见的，因为它在天堂之光中摆在他们面前。在天堂之光中，圣言的奥秘可以说如在朗朗晴日下那样敞开，与它们在人看见所凭借的尘世之光中的表象迥然不同。简言之：建在雅各后代当中的代表与存在于古教会当中的代表并不完全一样。因为它们大部分很像希伯所建的教会，也就是所谓的希伯来教会中的代表。该教会有许多新的敬拜形式，如古教会闻所未闻的燔祭、献祭，以及其它敬拜形式。但教会的内在不是以与古教会的代表结合的方式来与这些代表结合的。他玛与犹大以尽丈夫弟兄本分为名如儿媳与公公那样的结合，以及犹大如与一个妓女那样与他玛的结合，在内义上就描述了教会的内在与犹太民族当中的代表结合，以及这些代表与这种内在结合的方式。关于希伯来教会，可参看前文（1238，1241，1327，1343，3031，4516，4517节）；关于该教会的献祭在古教会并不存在（参看923，1128，1343，2180，2818节）。
Potts(1905-1910) 4874
4874. 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).
Elliott(1983-1999) 4874
4874. 'And she said, Your seal' means a token of consent. This is clear from the meaning of 'a seal' as a token of consent. The reason 'a seal' means a token of consent is that in ancient times decrees were authenticated by means of one, and therefore 'a seal' strictly speaking means authentication itself, and so a witness to the truth of the matter. Tamar's demand for his seal, cord, and rod as a pledge that the kid of the she-goats (which subsequently she did not accept) would be sent holds an arcanum which cannot in any way be known without the internal sense. The arcanum is this: 'A kid of the she-goats' meant that which belonged to genuine marriage, and consequently meant everything internal, for everything genuine is at the same time something internal. But nothing like this existed on Judah's side, and therefore, as is evident from what follows, Tamar did not accept the kid of the she-goats, but instead took something external with which the internal aspect of the Church, meant by 'Tamar', could be joined. The external aspect of the Church is meant by the seal, cord, and rod - actual consent by 'the seal', external truth by 'the cord', and the power of that truth by 'the rod'. These are also pledges assuring a joining to the external or natural man.
[2] The joining of internal truth to something external, that is, to the semblance of religion existing among the Jewish nation, is represented by Tamar's being joined to Judah as a daughter-in-law joined to her father-in-law under the pretext that the duty of a near kinsman was being performed. But the joining of the semblance of religion existing among the Jewish nation to the internal aspect of the Church is represented by Judah's being joined to Tamar as to a prostitute. This is exactly what these joinings together are like, but it is not so easy to give an intelligible explanation of the essential nature of them. Their essential nature is laid quite bare before the eyes of angels and good spirits, for it is set before them in the light of heaven. In this light the arcana of the Word are laid bare in broad daylight so to speak, quite unlike their appearance in the light of the world which man sees by. Let just a brief word be said about this. The representatives which had been established among the descendants of Jacob were not exactly the same as those which existed in the Ancient Church. For the most part they were like those in the Church established by Eber, which was called the Hebrew Church. Within this Church many new forms of worship existed, such as burnt offerings and sacrifices, which had been unknown in the Ancient Church, and other forms besides these. To these representatives the internal aspect of the Church was not linked in the way it had been to the representatives of the Ancient Church. But in what way the internal aspect of the Church was linked to the representatives among the Jewish nation, and these representatives to that internal aspect, is described in the internal sense by Tamar's being joined to Judah as a daughter-in-law to her father-in-law under the pretext that the duty of a near kinsman was being performed, and by Judah's being joined to Tamar as to a prostitute. Regarding the Hebrew Church, see 1238, 1241, 1327, 1343, 3031, 4516, 4517; and for information about the sacrifices offered in this Church not being a feature of the Ancient Church, 923, 1128, 1343, 2180, 2818.
Latin(1748-1756) 4874
4874. `Et dixit, Sigillum tuum': quod significet tesseram consensus, constat ex significatione `sigilli' quod sit tessera consensus {1}; {2}quod `sigillum' sit tessera consensus, est inde quia per id antiquis temporibus confirmabantur decreta, quare (t)per sigillum ipsa confirmatio proprie significatur, et {3}testificatio quod ita esset*. Quod Tamar pro arrhabone ut mitteretur haedus caprarum quem postea non acceptabat, petierit ejus sigillum, panniculum et baculum, id involvit arcanum quod absque sensu interno neutiquam sciri potest; arcanum est quia `haedus caprarum' significabat conjugiale genuinum, consequenter {4}internum, nam omne genuinum {5}est simul internum, quod a parte Jehudae non erat, quapropter {6} nec haedum caprarum acceptabat, ut patet a sequentibus, sed loco ejus assumpsit externum, cum quo internum Ecclesiae quod per `Tamarem' significatur, conjungeretur;externum Ecclesiae significatur per sigillum, panniculum, et baculum, per `sigillum' ipse consensus, per `panniculum' verum externum et per `baculum' potentia illius veri; illa quoque sunt pignora 2 conjunctionis externi seu naturalis hominis. Conjunctio veri {7}interni cum externo, seu cum religioso gentis Judaicae, repraesentatur per conjunctionem'. Tamaris cum Jehudah, prout nurus cum socero sub praetextu leviratus, et conjunctio religiosi gentis Judaicae cum interno Ecclesiae repraesentatur per conjunctionem Jehudae cum Tamare sicut cum meretrice; conjunctiones etiam prorsus similiter se habent; sed quale illarum non ita ad captum explicari potest; patet id manifeste coram angelis et spiritibus bonis, sistitur enim illis in luce caeli, in qua arcana Verbi sicut in clara die patent; secus ac in luce mundi quae apud hominem; paucis modo dicendum: repraesentativa quae apud posteros Jacobi instituta fuerunt, non fuerunt prorsus similia illis quae in Ecclesia antiqua; fuerunt quoad plurimam partem similia illis quae in Ecclesia ab Ebero instituta, quae Ecclesia Hebraea dicta fuit; in hac fuerunt plures cultus novi, sicut holocausta et sacrificia, quae in Antiqua Ecclesia ignota fuerunt, praeter alia; cum his repraesentativis non ita conjunctum fuit internum Ecclesiae sicut cum repraesentativis Ecclesiae Antiquae; quomodo autem {8}internum Ecclesiae cum repraesentativis apud gentem Judaicam conjunctum fuit et vicissim, hoc describitur in sensu interno per conjunctionem Tamaris cum Jehudah prout nurus cum socero sub praetextu leviratus, et per conjunctionem Jehudae cum Tamare {9}ut cum meretrice: de Ecclesia Hebraea videatur n. 1238, 1241, 1327, 1343, 3031, 4516, 4517; et quod sacrificia in hac Ecclesia, non in Antiqua fuerint, n. 923, 1128, 1343, 2180, 2818. @1 i de qua sequitur$ @2 A has this sentence (as far as *) at end of . A mark [ suggests its transposition but no further indication is given.$ @3 sic testificatum$ @4 i etiam$ @5 etiam simul est internum, et internum$ @6 i Thamar$ @7 externi I$ @8 cum illis$ @9 et I$