4899.“看哪，我把这只母山羊羔送去了”表有一个保证就足够了。这从“母山羊羔”的含义清楚可知，“母山羊羔”是指婚姻之爱或结合的一个保证（4871节），在此仅指一个保证，因为这只羊羔没有被接纳，原因如前所述，即：婚姻之物并不存在。由于这就是原因，所以你“没有找着她”表示即使婚姻之物不存在。这也源于前面（4897节）所提到的兴趣的缺乏。没有必要进一步解释这些事，原因如前所述（4893节），即：他们会落入理解力的阴影中；凡落入这种阴影的，都会落入不信中。如以下观念：若教会要存在，某种婚姻之物必存在，也就是说，某种婚姻必存在于真理与良善之间；内在之物必存在于外在之物里面；没有这两个条件，教会根本不存在。现在这些话在内义上就描述了犹太教会里面的内在与外在，也就是说，内义论述了就这个民族本身而言，内在之物如何丝毫不存在于外在之物，但就其实际的律例和法律而言，某个内在之物又如何存在于这些外在之物里面。
如今，除了相信教会存在于犹太民族当中，并且该民族优先于所有其它民族而蒙拣选和被爱外，谁还有相信其它？这种信仰的主要原因是，如此众多、伟大的神迹在他们中间施行，如此众多的先知被差到他们那里，还有，他们拥有圣言。然而，这个民族本身根本没有丝毫教会之物，因为它没有任何仁爱，甚至完全不知道何为真正的仁爱，也没有对主之信。诚然，他们知道主即将到来，但却以为这是要来把他们高举于全世界所有人之上。由于这一切并未发生，所以他们完全弃绝祂，不愿知道有关祂天国的任何事。这个民族甚至在教义上，尤其在生活上并不承认这些构成教会内在的事物。单单从这一切可以得出这个结论：这个民族当中没有丝毫教会之物。
对教会来说，存在于一个民族当中是一回事，存在于一个民族里面又是另一回事。例如，基督教会存在于那些拥有圣言，并运用教义来宣讲主的人中间。然而，如果良善与真理的婚姻并未存在于他们里面，也就是说，如果对邻之仁和植根于这仁爱的信并未存在于他们里面，如果教会的内在并未存在于其外在里面，那么他们里面仍就没有丝毫教会之物。教会并不在那些唯独处于脱离内在的外在之人里面；它也不在那些处于与仁分离之信的人里面，以及那些在教义而非生活上承认主的人里面。从这个例子明显可知，对教会来说，存在于一个民族当中是一回事，存在于一个民族里面则是另一回事。
本章内义描述了在犹太民族当中和在该民族里面的教会。存在于该民族当中的教会性质由他玛与犹大以尽丈夫弟兄的本分之名结合来描述，在该民族里面的教会性质则由犹大与他玛如同与一个妓女那样结合来描述。不过，此处省略了对这些事的详细解释，原因如前所述，即：它们会落入理解力的阴影中。理解力的阴影便在这些事中，这一点从以下事实可以看出来：如今，几乎没有人知道何为教会的内在。谁知道对邻之仁在于意愿，并出于意愿而在于行为，由此而来的信在于觉知？当这一切不为人知，尤其被人否认时，如那些认为唯信使人得救，无需仁爱行为的人所行的那样，此处在内义上所说有关在犹太民族当中和里面的教会内在之物与外在之物的结合的那些事便落入何等阴影之中。那些不知道仁爱是内在，因而是教会的本质之人距离理解这类观念的第一步还极其遥远，因而与天堂中无数难以形容的事物相距甚远，而天堂中与对主之爱和对邻之爱有关的事物是生命的全部，因而是智慧和聪明的全部。
Potts(1905-1910) 4899
4899. 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.
Elliott(1983-1999) 4899
4899. 'Behold, I sent this kid' means it is enough that a pledge exists. This is clear from the meaning of 'e kid of the she-goats' as a pledge of conjugial love or of one assuring a joining together, dealt with in 4871, in this case simply a pledge since the kid was not accepted for the reason given already, that nothing of marriage existed. And because it was not for that reason accepted, 'you did not find her' therefore means even if nothing of marriage exists. This also ensues from the lack of interest referred to in 4897. Any further explanation of these matters is abandoned here for the reason given above in 4893, namely that it would enter the unlit parts of the understanding, and any ideas entering those unlit parts enter where no belief is present. For example the idea that something of marriage must be present if the Church is to exist; that is to say, the idea that some marriage must exist between truth and good. Also, the idea that what is internal must be present within what is external, and that without this and the previous requirement no Church at all exists. It is the exact nature of these
realities within the Jewish Church that forms the subject here in the internal sense. That is to say, this sense deals with how, so far as that nation itself was concerned, nothing internal within what was external existed, but so far as their actual statutes and laws were concerned, something internal existed within these.
[2] Does anyone at the present day believe anything other than this, that the Church existed among the Jewish nation, indeed that this nation was chosen and loved in preference to all others, the chief reasons for such belief being that so many and such great miracles were performed among that nation, so many prophets were sent to it, and also the Word existed among it? Yet that nation possessed nothing at all of the Church within it, for no charity existed there; of what genuine charity was they were completely unaware. Nor did any faith in the Lord exist there. It knew that He was to make His coming, but believed that this was to set it above all people throughout the world. As this did not happen it rejected Him altogether. Of His heavenly kingdom it had no wish to know anything at all. The things which constitute the internal features of the Church were not even acknowledged in what that nation taught, let alone in its life. From all this one can only conclude that no Church at all existed within that nation.
[3] It is one thing for the Church to exist among a nation, and another for the Church to exist within a nation. For example, the Christian Church exists among those who have the Word and use doctrine to preach about the Lord. Yet no Church at all exists within them if no marriage of good and truth is present in them, that is, if charity towards the neighbour and faith rooted in this is not present in them, thus if the internal features of the Church are not present within the external ones. Those with whom solely external features separated from internal are present do not have the Church within them. Nor do those with whom faith separated from charity is present have the Church within them. Neither do those who acknowledge the Lord in their teachings but not in life have the Church within them. From this example it is evident that it is one thing for the Church to exist among a nation, and another for it to do so within a nation.
[4] The subject in the internal sense of this chapter is the Church among the Jewish nation and within that nation. The essential nature of the Church existing among that nation is described by Tamar's being joined to Judah under the pretext that the duty of a near kinsman was being performed, while the essential nature of the Church existing within that nation is described by Judah's being joined to Tamar as a prostitute. But a more detailed explanation of these matters is abandoned here for the reason given above, that it would enter, as stated, the unlit parts of the understanding. The accommodation of these matters in the unlit parts of the understanding is evident from the fact that at the present day scarcely anyone knows what the internal aspect of the Church is. This internal aspect is essentially charity towards the neighbour present within the intentions of a person's will, and from these in his actions, and from these again in faith within his perception; yet who knows this? When this is unknown, more so when it is denied, as is done by people who make faith without the works of charity the bringer of salvation, how unlit must those parts of the mind be, into which the ideas pass that are stated here in the internal sense about the joining of the internal aspect to the external aspect of the Church among the Jewish nation and within that nation? Those who have no knowledge of the existence of that internal and so essential aspect of the Church stand far removed from the first step towards understanding such ideas, and as a consequence from the countless, indescribable things existing in heaven, where realities connected with love to the Lord and love towards the neighbour constitute every trace of life, and consequently every trace of wisdom and intelligence.
Latin(1748-1756) 4899
4899. `Ecce misi haedum hunc': quod significet satis esse quod sit pignus, constat ex significatione `haedi caprarum' quod sit pignus amoris conjugialis seu conjunctionis, de qua n. 4871, hic modo pignus, quia non acceptatus est haedus, ex causa, de qua prius, quod non esset conjugiale; et quia ex illa causa, idcirco per `tu non invenisti illam' significatur si non sit conjugiale, hoc etiam profluit ex indifferentia, de qua n. 4897. Haec ulterius explicare supersedetur ex causa de qua supra n. 4893, quod nempe caderent in umbram intellectus, et quae in umbram illam, etiam in non fidem cadunt; sicut quod conjugiale erit ut sit Ecclesia, nempe conjugiale inter verum et bonum, et quoque quod internum erit in externo, et quod absque illis duobus nihil Ecclesiae sit; de his qualia fuerunt in Ecclesia Judaica, in sensu interno hic agitur, quod nempe respective ad gentem illam non aliquod internum fuerit in externo, sed respective ad ipsa statuta et leges abstracte a gente, quod fuerit. Quis hodie aliter credit 2 quam quod apud gentem Judaicam Ecclesia fuerit, immo quod gens illa prae reliquis electa et amata fuerit, et hoc imprimis ex causa quia tot et tanta miracula apud illam facta fuerunt, {1}et quia tot ad illam prophetae missi, et quoque {2}quia apud illam Verbum {3}fuit; cum tamen gens illa in se nihil Ecclesiae habuit, in nulla enim charitate fuit, quid genuina charitas, prorsus non scivit, in nulla etiam fide in Dominum fuit, venturum Illum novit, sed ut eveheret illos supra omnes in universo {4}, at quia hoc non factum, Ipsum prorsus rejecit; de regno Ipsius caelesti nihil scire voluit; haec quae sunt interna Ecclesiae, gens illa ne quidem doctrina agnovit, minus vita; ex his solum concludi potest quod nihil Ecclesiae in illa gente fuerit; aliud est quod Ecclesia sit apud gentem, et aliud quod Ecclesia sit 3 in gente; ut pro exemplo, Ecclesia Christiana est apud illos qui Verbum habent, et ex doctrina praedicant Dominum, sed usque nihil Ecclesiae est in illis nisi in conjugio boni et veri sunt, hoc est, nisi in charitate erga proximum et inde in fide, ita nisi interna Ecclesiae sint in externis; qui solum in externis separatis ab internis sunt, in illis non est Ecclesia; qui quoque in fide separata a charitate, in illis nec est Ecclesia; qui agnoscunt Dominum ex doctrina et non vita, in illis nec est Ecclesia; inde patet quod aliud sit quod Ecclesia sit apud gentem 4 et aliud quod sit in gente; in sensu interno in hoc capite agitur de Ecclesia apud gentem Judaicam, et in gente illa; qualis Ecclesia apud illam gentem fuerit, describitur per conjunctionem Tamaris cum Jehudah sub praetextu leviratus, et qualis Ecclesia in illa gente `fuerit' per conjunctionem Jehudae cum Tamare ut cum meretrice; sed specialius illa exponere supersedetur ob causam de qua supra, caderent enim, ut dictum, in umbram intellectus; quod umbra intellectus in his sit, constare potest ex eo quod hodie vix aliquis sciat quid internum Ecclesiae; quod sit charitas erga proximum in velle, et a velle in agere; et inde fides in {5} percipere, quis hoc novit? cum hoc nescitur, et magis cum negatur, ut fit ab illis qui fidem absque charitatis operibus salvificam faciunt, in quam non umbram caderent illa quae de conjunctione interni cum externo Ecclesiae apud gentem Judaicam, et in gente illa hic in sensu interno {6}dicuntur; qui non sciunt quod id internum ac ita essentiale Ecclesiae sit, remotissimi stant a primo gradu ad intelligendum talia, {7}proinde ab innumerabilibus et ineffabilibus quae sunt in caelo, ubi illa quae sunt amoris in Dominum et amoris erga proximum, sunt omne vitae, proinde omne sapientiae (c)et intelligentiae. @1 quodque$ @2 quod$ @3 fuerit$ @4 A had but d credidit$ @5 i ejus$ @6 describantur$ @7 ita$