9198.“任何寡妇”表那些拥有没有真理的良善，却渴望真理的人。这从“寡妇”的含义清楚可知，“寡妇”是指没有真理的良善，却渴望真理。“寡妇”之所以具有这种含义，是因为“男人”表示真理，他的“妻子”表示良善；因此，当男人的妻子成为寡妇时，她表示没有真理的良善。不过，就更内在的意义而言，“寡妇”表示没有良善的真理；原因在于，就这层意义而言，“丈夫”表示良善，他的“妻子”表示真理（参看3236，4510，4823节）。就这层意义而言，主凭祂的神性良善而被称为“丈夫”和“新郎”；而祂的国度和教会则凭对从主发出的神性真理的接受而被称为“妻子”和“新妇”（9182节）。但由于现在论述的主题不是主的属天教会，而是祂的属灵教会，所以“寡妇”表示拥有良善，却没有真理，却渴望真理的人。“孤儿”也是这样。就至内在或属天意义而言，“孤儿”表示那些拥有良善，渴望真理的人。关于属天意义上的“寡妇”和“孤儿”，可参看前面所引用和解释的章节（4844节）。对此，补充主在路加福音中关于撒勒法的寡妇所说的话：
我实在告诉你们，没有先知在自己家乡被人悦纳的。我对你们说实话，当以利亚的日子，天闭塞了三年零六个月，遍地有大饥荒，那时，以色列中有许多寡妇，以利亚并没有奉差往她们一个人那里去，只奉差往西顿的撒勒法一个妇人，一个寡妇那里去。（路加福音4:24-26）
由于主所说的一切话，都是从神性说的，所以祂的话有一个内义，此处在内义上所论述的主题是主自己，以及祂的国度和教会。因此，就这层意义而言，主论及西顿撒勒法寡妇的话，一旦被解开，主的意思是什么就显而易见了。“没有先知在自己家乡被人悦纳的”表示主与来自祂的神性真理在教会之内还不如在教会之外被人从心里接受和热爱。主的这些话是对犹太人说的，那时，教会就存在于他们当中；众所周知，主在那里还不如教会之外的外邦人受欢迎。如今，以祂而取名为基督教会的教会也是这种情形。在这个教会，主的确在教义上被人接受；然而，很少有人以内心的承认来接受祂，更很少有人以爱和情感来接受祂。已经皈依的教会之外的外邦人对祂的接受则不同。这些人把祂当作自己的独一神来敬拜和崇拜；他们既在嘴上宣称，也在心里思想，他们承认祂是他们的神，因为祂以一个人的形式显现（5256节）。教会里的情形正好相反。在教会，就因祂生而为一个人，所以几乎没有人从心里承认祂是神。他们认为祂的人性就像他们自己的人性，尽管他们知道祂的父是耶和华，并不是一个人。由此明显可知，“没有先知在自己家乡被人悦纳的”在内义上表示什么。就内义而言，“先知”表示神性真理，因而教会教义方面的主。“先知”表示施行教导的人，在抽象意义上表示教义，当论及主时，表示神性真理或圣言（参看9188e节）。
“当以利亚的日子，以色列中有许多寡妇”在内义上表示那时在教会，对来自圣言的神之真理的承认状态。因为如前所述，“寡妇”是指那些拥有没有真理的良善之人；“以利亚”是指圣言方面的主；“以利亚的日子”是指那时对来自圣言的神之真理的接受情况或状态。“以利亚”代表圣言方面的主（参看创世记18章序言2762，5247e，8029节）；“日子”是指状态（893，2788，3462，3785，4850，6110，8426节）；“以色列”是指教会（4286，6426，6637，8805节）。
“天闭塞了三年零六个月”表示内在教会完全荒废；因为“天”表示教会的内在；“三年零六个月”表示完全。“天”表示教会的内在（参看1733，1850，3355，4535节）；当教会的内在被荒废，不复存在时，就说天“关闭”了。“三年零六个月”表示完全，这一点从启示录（11:3；12:6）中“1260天（这些天数等于三年零六个月）”的含义清楚看出来，“1260天”是指完全，或直到结束。这一点同样从启示录（11:9-11）中“三天半”的含义，以及启示录（12:14）和但以理书（12:7）书中的“一载二载半载”的含义清楚看出来，它们是指完全，或直到结束。
“遍地有大饥荒”表示外在教会也荒废了；因为“饥荒”是指真理和良善的缺乏和荒凉（3364，5277，5279，5281，5300，5360，5376，5415，5576，6110，7102节）；“地”（land或earth）是指外在教会（1262，1413，1733，1850，2117，2118e，3355，4535，5577，8011，8732节）。“以利亚并没有奉差往她们一个人那里去”表示圣言方面的主，因而主的圣言，并没有奉差到其他人那里去，因为别的地方不会接待祂；“以利亚”是指圣言方面的主，如前所述。
“只奉差往西顿的撒勒法一个妇人，一个寡妇那里去”表示只到那些拥有良善并渴望真理的人那里去。经上之所以说“西顿的撒勒法”，是因为“西顿”表示关于良善和真理的认知或知识（1201节）。“一个妇人，一个寡妇”是指一个拥有良善并渴望真理的人，这一点从刚才所述，尤其从列王纪上中关于她的记载明显看出来：
以利亚往西顿的撒勒法去，到一个妇人，一个寡妇那里，她供养以利亚。以利亚对她说，取点水来给我喝，也随手拿点饼来给我。她说，她坛内只有一把面，瓶里只有一点油，要为她和她儿子做糕饼。以利亚说，先为我做一个小糕饼，拿来给我，然后为你和你的儿子做糕饼。妇人就照行；坛内的面没有用完，瓶里的油也不缺短。（列王记上17:9-16）
她照先知的吩咐给先知水，然后用自己仅有的一点面先为先知做糕饼，然后为她自己和儿子来做，就表示顺服，以及良善对真理的渴望；“坛内的面没有用完，瓶里的油也不缺短”表示她由此而富有真理之良善；因为就内义而言，“水”是指真理（2702，3058，3424，4976，5668，8568节）；“面”是指源于良善的真理（2177节）；“油”是指爱之良善（886，4582，4638节）；用这些原料所做的“糕饼”是指与自己的良善结合的真理（7978节）。由此清楚可知，“寡妇”表示拥有良善，渴望真理的人。良善及其对真理的渴望通过她对先知的仁爱来描述，这仁爱比对她自己和她儿子的还要大。“先知”是指真理的教义，如前所示。
由此明显可知圣言是何性质，即：它隐藏了天堂的奥秘在自己里面，这奥秘在文字上是看不到的。然而，主在世时所说的话，以及降世之前通过先知所说的话，其每一个细节都包含完全在字义之上的一个层级上的天上神性事物。不仅每句话都包含这些事物，而且这些话的每一个字，甚至每一个字的一点一划都是如此。但有谁相信这是真的呢？然而，这是一个千真万确的事实；对此，我已经拿走充分且无可置疑的证据，蒙主的神性怜悯，我将在别处说明这一点。
Potts(1905-1910) 9198
9198. Any widow. That this signifies those who are in good without truth, and yet long for truth, is evident from the signification of "a widow," as being good without truth, and yet longing for it. That "a widow" has this signification is because by "a man" is signified truth, and by his "woman" is signified good; and therefore when the woman of a man becomes a widow, she signifies good without truth. But in a still more interior sense "a widow" signifies truth without good. The reason is that in this sense "a husband" signifies good, and his "wife" truth (see n. 3236, 4510, 4823). In this sense the Lord is called "Husband" and "Bridegroom," from the Divine good; and His kingdom and church is called "Wife" and "Bride" from the reception of the Divine truth which proceeds from the Lord (n. 9182). But as in the passage under consideration the Lord's celestial church is not treated of, but His spiritual church, by "a widow" is signified one who is in good and not in truth, and yet longs for truth. The case is similar with "an orphan." In the inmost or celestial, sense "an orphan" signifies those who are in good and long for truth. See the passages quoted and explained in regard to the signification of "widow" and "orphan" in the celestial sense, in n. 4844; to which may be added what the Lord says in Luke concerning the widow in Sarepta:
Verily I say unto you, No prophet is accepted in his own country. Of a truth I say unto you, there were many widows in Israel in the days of Elias, when the heaven was shut up three years and six months, when there was a great famine over all the land; yet unto none of them was Elias sent, save to Sarepta of Sidon, unto a woman that was a widow (Luke 4:24-26). [2] As all things the Lord spoke, He spoke from the Divine, therefore His words have an internal sense, and in this sense the subject here treated of is the Lord Himself and His kingdom and church. What therefore the Lord meant in this sense by the words He spoke of the widow in Sarepta of Sidon, is plain when they are unfolded. That "no prophet is accepted in his own country" signifies that the Lord, and the Divine truth which is from Him, are less received and loved in heart within the church, than outside of it. He spoke to the Jews, with whom the church then was; and it is known that the Lord was less received by them than by the nations outside the church. The case is similar at this day in the church which from Him is called the Christian Church. In this the Lord is indeed received in doctrine; but only by a few with acknowledgment of heart; and by still fewer from the affection of love. It is otherwise with the converted Gentiles outside the church. These worship and adore Him as their one only God, and they say with the mouth, and think at heart, that they acknowledge Him as God, because He has appeared in a human form (n. 5256). The reverse is the case within the church, where because He was born a man He is with difficulty acknowledged from the heart as God. These make His Human like their own human, although they know that His Father was Jehovah, and not a man. From all this it is evident what is meant in the internal sense by "no prophet being accepted in his own country." A "prophet" in this sense denotes the Lord as to Divine truth, thus in respect to the doctrine of the church. (That "a prophet" denotes one who teaches, and in the abstract sense doctrine, and when predicated of the Lord, the Divine truth of the Word, see above, n. 9188.) [3] That "there were many widows in Israel in the days of Elias" signifies in the internal sense the state of acknowledgment of truth Divine from the Word at that time in the church. For as before said, "widows" denote those who are in good without truth; "Elias" denotes the Lord as to the Word; "the days of Elias" denote the states of reception of truth Divine from the Word at that time; and "Israel" denotes the church. (That "Elias" represented the Lord as to the Word, may be seen in the preface to Genesis 18, and n. 2762, 5247, 8029; that "days" denote states, n. 893, 2788, 3462, 3785, 4850, 6110, 8426; and that "Israel" denotes the church, n. 4286, 6426, 6637, 8805.) [4] "When the heaven was shut up three years and six months" signifies the full vastation of the internal church; for "heaven" denotes the internal of the church; and "three years and six months" denotes to the full. That "heaven" denotes the internal of the church, see n. 1733, 1850, 3355, 4535; and this is said to be "shut up" when it is vastated, that is, when it is no more. That "three years and six months" denotes to the full, is evident from the signification of "a thousand two hundred and sixty days" in Rev. 11:3; 12:6 (which days make three years and six months), as being to the full, that is, even unto the end; in like manner from the signification of "three days and a half" in Rev. 11:9-11; and also from the signification of "a time and times and half a time" in Rev. 12:14, and Dan. 12:7, as being to the full, or, even to the end. [5] "When there was a great famine over all the land" signifies the vastation of the external church also; for "a famine" denotes the lack and desolation of truth and good (n. 3364, 5277, 5279, 5281, 5300, 5360, 5376, 5415, 5576, 6110, 7102); and "the land" denotes the external church (n. 1262, 1413, 1733, 1850, 2117, 2118, 3355, 4535, 5577, 8011, 8732). "Yet unto none of them was Elias sent" signifies the Lord as to the Word-and thus the Word of the Lord-not sent to others, because He would not have been received elsewhere; for "Elias," as before said, denotes the Lord as to the Word. [6] "Save to Sarepta of Sidon, unto a woman that was a widow," signifies only unto those who are in good and long for truth. It is said "Sarepta of Sidon" because "Sidon" signifies the knowledges of good and truth (n. 1201). That "a woman a widow" denotes one who is in good, and longs for truth, is evident from what has just been said, and especially from what is related of her in the first book of Kings, where are these words: "Elijah came to Sarepta of Sidon to a widow woman, that she might sustain him; and he said to her, Fetch me a little water that I may drink, and bring me a morsel of bread in thine hand; and she said that she had only a little meal in the barrel, and a little oil in the cruse, sufficient only for a cake for herself and her son." And Elijah said:
Make me thereof a little cake first, and bring it out to me, and afterward make for thee and for thy son. She did so; and the barrel of meal was not consumed; and the cruse of oil did not fail (1 Kings 17:9-16). [7] Obedience, and the longing of good for truth, are described by her giving water to the prophet at his bidding, and afterward by her first making a cake for him out of her own little supply, and then for herself and her son; and that thereby she was enriched with the good of truth is signified by "the barrel of meal not being consumed, and the cruse of oil failing not;" for in the internal sense "water" denotes truth (n. 2702, 3058, 3424, 4976, 5668, 8568); "meal," truth from good (n. 2177); "oil," the good of love (n. 886, 4582, 4638); and "a cake" made of these, truth conjoined with its good (n. 7978). From all this it is clear that "a widow" denotes one who is in good and longs for truth. Good and its longing for truth is described by the charity toward the prophet, which was greater than toward herself and her son. "The prophet," as before shown, denotes the doctrine of truth. [8] From all this it is evident what is the nature of the Word, namely, that it conceals within itself the secret things of heaven, which are not apparent in the letter; when yet in every word which the Lord Himself spoke when He was in the world, and which He had before spoken through the prophets, there are things heavenly and wholly Divine, and raised above the sense of the letter; and this not only in each word, but also in each syllable of the words, nay, in every point of each syllable. But who believes that this is so? Nevertheless it is a certain fact, of which I have received full and unquestionable proof, concerning which of the Lord's Divine mercy elsewhere.
Elliott(1983-1999) 9198
9198. 'Any widow' means those who have good that is without truth, and still have a desire for truth. This is clear from the meaning of 'a widow' as good that is without truth and nevertheless has a desire for truth. The reason why 'a widow' has this meaning is that 'a man' (vir) means truth and his 'wife' (mulier) good, so that when this man's wife has become a widow she means good that is without truth. But in an even more internal sense than this 'a widow' means truth that is without good, the reason being that in that sense 'a husband' (maritus) means good and his 'wife' (uxor) truth, see 3236, 4510, 4823. In this sense the Lord by virtue of His Divine Good is called 'Husband' and 'Bridegroom', while His kingdom and Church by virtue of its acceptance of Divine Truth that emanates from the Lord is called 'wife' and 'bride', 9182. But since the subject now is not the Lord's celestial Church but His spiritual Church, 'a widow' means one who has good but not truth, and still has a desire for truth. It is similar with 'an orphan'. In the inmost or celestial sense 'an orphan' means those who have good and a desire for truth. See what has been introduced and explained in 4844 regarding the meaning of 'a widow' and 'an orphan' in the celestial sense. To this let what the Lord says in Luke about the widow in Zarephath be added,
Truly I say to you that no prophet is accepted in his own country. In truth, I tell you, there were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, while there was a great famine over the whole land; yet Elijah was sent to none of them, except to Zarephath of Sidon, to a woman - a widow. Luke 4:24-26.
[2] Since the Divine was the source of all the things spoken by the Lord they have an inner meaning; and the subject in that inner meaning is the Lord Himself, also His kingdom and the Church. Therefore what the Lord meant on that level of meaning by the things He said about the widow in Zarephath of Sidon may be seen if brought out into the open.
No prophet is accepted in his own country
This means that the Lord and Divine Truth that comes from Him are less well received and loved in people's hearts within the Church than outside it. The Lord spoke these words to the Jews, among whom the Church existed at that time; and as is well known, the Lord was less well received there than by gentiles who were outside the Church. The situation is similar in the Church at the present day, which takes its name Christian from Him. In this Church the Lord is indeed received in what it teaches; yet few accept Him by acknowledging Him in their heart, fewer still doing so with love and affection. The acceptance of Him by gentiles outside the Church who have been converted is different. They worship and adore Him as their one and only God; they declare with their lips and contemplate in their hearts that they acknowledge Him as their God, since He has appeared in human form, 5256. A contrary attitude exists within the Church. Here, because He was born a human being, there is scarcely any acknowledgement of Him as God in people's hearts. They make His Humanity like their own, even though they know that His Father was Jehovah and not a human being. All this shows what 'No prophet is accepted in his own country' has been used to mean in the internal sense. In this sense 'a prophet' means the Lord in respect of Divine Truth, and so in respect of the teachings of the Church. For the meaning of 'a prophet' as one who teaches, and in the abstract sense as doctrinal teachings, and - when it is used in reference to the Lord - as Divine Truth or the Word, see above in 9188 (end).
[3] There were many widows in Israel in the days of Elijah
In the internal sense this means the situation at that time, when God's truth coming from the Word was acknowledged in the Church. 'Widows' are those who have good that is without truth, as stated above; 'Elijah' is the Lord in respect of the Word, 'the days of Elijah' being the situation or state at that time, when God's truth coming from the Word was received; and 'Israel' is the Church.
'Elijah' represented the Lord in respect of the Word, see Preface to Genesis 18, and 2762, 5247 (end), 8029. 'Days' are states, 893, 2788, 3462, 3785, 4850, 6110, 8426. 'Israel' is the Church, 4286, 6426, 6637, 8805.
[4] When the heaven was closed for three years and six months
This means the internal Church completely laid waste, 'the heaven' meaning the internal aspect of the Church, and 'three years and six months' meaning to completeness. For the meaning of 'the heaven' as the internal aspect of the Church, see 1733, 1850, 3355, 4535. It is said to be 'closed' when it has been laid waste and exists no longer. As regards the meaning of 'three years and six months' as to completeness, this is clear from the meaning of '1260 days' in Revelation 11:3 and 12:6 - this number of days making up three years and six months - as to completeness or right to the end. It is clear likewise from the meaning of 'three days and a half', Rev 11:9-11, and also of 'a time and times and half a time' in Rev 12:14, and in Daniel 12:7 too, as to completeness or right to the end.
[5] While there was a great famine over the whole land
This means the external Church also laid waste, for 'a famine' is an absence and want of truth and good, 3364, 5277, 5279, 5281, 5300, 5360, 5376, 5415, 5576, 6110, 7102, and 'the land' or 'the earth' is the external Church, 1262, 1413, 1733, 1850, 2117, 2118 (end), 3355, 4535, 5577, 8011, 8732.
Yet Elijah was sent to none of them
This means the Lord in respect of the Word, thus the Lord's Word, not sent to others, because it would not have been received elsewhere, 'Elijah' being, as stated above, the Lord in respect of the Word.
[6] Except to Zarephath of Sidon, to a woman - a widow
This means sent only to those who have good and a desire for truth. The description 'Zarephath of Sidon' is used because 'Sidon' means cognitions or knowledge of goodness and truth, 1201. The fact that 'a woman - a widow' means one who has good and a desire for truth is evident from this, and especially from what is recorded about her in the first Book of Kings,
Elijah came to Zarephath of Sidon, to a woman - a widow - to sustain him. He told her to bring him a little water to drink, and then to bring him a small piece of bread in her hand. She said that she had a tiny amount of flour in a jar, and a tiny amount of oil in a flask, to make just a cake for herself and her son. Elijah said, Make me a small cake from it first, and bring it to me; and make one for yourself and your son after that. She did so; and the jar of flour was not used up, and the flask of oil did not fail. 1 Kings 17:9-15.
[7] Obedience, and the desire that good has for truth, is described by her giving the prophet water, as she had been commanded to do, and then by her making a cake for him first from the little she had, and for herself and her son after that. Consequent enrichment in the good of truth is meant when it says that the pot of flour was not used up and the flask of oil did not fail.
'Water' in the internal sense is truth, 2702, 3058, 3424, 4976, 5668, 8568. 'Flour' is truth derived from good, 2177. 'Oil is the good of love, 886, 4582, 4638. 'A cake' made from these ingredients is truth joined to its own good, 7978.
From all this it is plain that 'a widow' means one who has good and a desire for truth. Good and its desire for truth is described by her charity towards the prophet, greater than towards herself and her son, 'a prophet' being teachings that present truth, as has been shown above.
[8] All that has been said here shows what the Word is like, that it conceals within itself the arcana of heaven, which are not visible in the letter. But every detail of what the Lord spoke when He was in the world, and of what He spoke before that through prophets, contains heavenly and Divine matters on a level altogether above the sense of the letter. And not only individual words contain those matters, but even the individual letters of words, indeed the individual parts of each letter. But is there anyone who believes this to be so? Yet it is most certainly so; it has been proved to me beyond all doubt, as in the Lord's Divine mercy will be shown elsewhere.
Latin(1748-1756) 9198
9198. `Ullam viduam': quod significet qui in bono absque vero [sunt] et usque desiderant verum, constat ex significatione `viduae' quod sit bonum absque vero et tamen desiderans verum; quod `vidua' id sit, est quia per virum significatur verum, et per (t)ejus `mulierem' bonum, quapropter `mulier viri vidua facta' significat bonum absque vero. At `vidua' in sensu adhuc interiore significat verum absque bono, causa est quia `maritus' {1} in eo sensu significat bonum et (t)ejus `uxor' verum, videatur n. 3236, 4510, 4823; in hoc sensu Dominus a Divino Bono vocatur `Maritus' ac `Sponsus,' et regnum Ipsius atque {2} Ecclesia ea receptione Divini Veri quod procedit a Domino, vocatur uxor ac sponsa,' n. 9182; sed quia hic non de caelesti Ecclesia Domini agitur sed de spirituali, per `viduam' significatur qui in bono et non in vero est {3}, et usque desiderat verum; similiter se habet cum `orphano'; is in intimo seu caelesti sensu significat illos qui in bono sunt ac desiderant verum {4}; videantur quae de significatione `viduae' et `orphani' in sensu caelesti allata et explicata sunt, n. 4844; quibus addere licet quae Dominus de vidua in `Sarepta' dicit apud Lucam, Amen dico vobis quod nullus propheta acceptus sit in patria sua; in veritate dico vobis, multae viduae erant in diebus Eliae in Israel, cum clausum fuit caelum per annos tres et menses sex, dum fuit fames magna super totam terram, ad nullam tamen earum missus est Elias nisi ad Sareptam Sidonis, ad mulierem viduam, iv [24,] 25, 26;[2] quia omnia quae Dominus locutus est ex Divino locutus est, ideo {5} sensum internum habent, et in eo sensu agitur de Ipso Domino, deque regno Ipsius et de Ecclesia; quod itaque in eo sensu {6} intellectum sit a Domino per illa quae locutus est de vidua in Sarepta Sidonis, patet si evolvuntur:
Quod nullus propheta acceptus sit in patria sua significat quod Dominus ac Divinum Verum quod ab Ipso, minus recipiatur et ametur corde intra Ecclesiam quam extra illam; locutus {7} est ad Judaeos, apud quos tunc Ecclesia; quod Dominus ibi minus receptus fuerit quam a gentibus, quae extra Ecclesiam erant, notum est; similiter in Ecclesia hodie, quae ab Ipso Christiana vocatur; in hac quidem Dominus receptus est {8} doctrina, sed usque a paucis {9} agnitione cordis, et ab adhuc paucioribus ex affectione amoris; aliter a gentibus conversis extra Ecclesiam, hae Ipsum colunt et adorant ut suum unicum Deum, (c)et dicunt ore atque cogitant corde, quod Ipsum pro Deo agnoscant quia apparuit in forma humana, (o)n. 5256; contrarium est intra Ecclesiam; ibi, quia homo natus (o)est, aegre agnoscitur pro Deo ex corde; hi Humanum Ipsius faciunt simile sui humani {10}, tametsi sciunt Patrem Ipsius Jehovam fuisse, et non hominem; ex his patet quid in sensu interno intellectum sit per `quod nullus propheta acceptus sit in patria.' `Propheta' in eo sensu est Dominus quoad Divinum Verum, ita quoad doctrinam Ecclesiae; quod `propheta' sit docens, et in sensu abstracto doctrina, et cum de Domino, quod sit Divinum Verum seu {11} Verbum, videatur supra n. 9188 fin. [3] Multae viduae erant in diebus Eliae in Israele in sensu interno significat statum tunc agnitionis veri Divini ex Verbo in Ecclesia, `viduae' enim sunt qui in bono absque vero, ut supra dictum est, `Elias' est Dominus quoad Verbum, `dies Eliae' sunt {12} status receptionis veri Divini ex Verbo tunc, et `Israel' est Ecclesia {13}; quod `Elias' repraesentaverit Dominum quoad Verbum, videatur Praefatio ad Gen. xviii, et n. 2762, 247 fin., 8029, quod `dies' sint status, n. 93, 288, 3462, 3785, 4850, 6110, 8426, et quod `Israel' sit Ecclesia, n. 4286, 6426, 6637, 8805. [4] Cum clausum fuit caelum per annos tres et menses sex significat vastationem internae Ecclesiae plenariam, `caelum' enim est internum Ecclesiae, `anni tres et menses sex' sunt ad plenum; quod `caelum' sit internum Ecclesiae, videatur n. 1733, 1850, 3355, 4535; hoc `clausum' dicitur cum vastatum seu non amplius; quod `anni tres et menses sex' sint ad plenum, constat ex significatione `dierum 1260' in Apocalypsi xi 3, et xii 6, qui dies faciunt tres annos et sex menses, quod sint ad plenum seu usque ad finem; similiter a significatione `dierum trium et dimidii,' Apoc. xi 9, 10 [, 11]; tum a significatione `temporis et temporum et dimidii temporis' in Apoc. xii 14; et apud Danielem xii 7, quod sint ad plenum, seu usque ad finem. [5] Dum fames magna super totam terram significat vastationem quoque externae Ecclesiae, nam `fames' est defectus (x)et desolatio veri et boni, n. 3364, 5277, 5279, 5281, 5300, 5360, 5376, 5415, 5576, 6110, 7102, et `terra' est externa Ecclesia {14}, n. 1262, 1413, 1733, 1850, 2117, 2118 fin., 3355, 4535, 5577, 8011, 8732. Ad nullam tamen earum missus est Elias significat Dominum quoad Verbum, ita Verbum Domini, non ad alios, quia non alibi receptum, `Elias' enim, ut supra dictum, est Dominus quoad Verbum. [6] Nisi ad Sareptam Sidonis ad mulierem viduam significat quam ad illos qui in bono sunt et desiderant verum; `Sarepta Sidonis' dicitur quia `Sidon' significat cognitiones boni et veri, n. 1201; quod `mulier vidua' sit qui in bono est et desiderat verum, patet inde, imprimis ex illis quae de ea memorantur in Libro Regum Primo, ubi haec, Elias venit ad Sareptam (o)Sidonis ad mulierem viduam, ut sustentaret illum {15}, dixit ad illam, ut sumeret sibi parum aquae ut biberet, dein ut sumeret sibi (x)frustum panis in manu; dixit quod ei sit tam parum farinae in cado, et tam parum olei in lenticula, ut modo sit sibi et filio placenta; dixit Elias, Fac mihi inde placentam parvam priore loco, et educ mihi, ac tibi et filio tuo fac posteriore loco: fecit illa ita; et cadus farinae non consumptus est, et lenticula olei non defecit, xvii 9-15;
[7] oboedientia, et desiderium boni {16} ad verum {17} describitur per quod ex mandato dederit prophetae aquam, et dein {18} ex suo pauco priore loco fecerit illi placentam, et posteriore loco sibi et (t)filio suo; et quod inde locupletata sit bono veri, per quod {19}, cadus farinae non consumptus sit, et lenticula olei non defecerit; aqua enim in sensu interno est verum, n. (o)2702, 3058, 3424, 4976, 5668, 8568, `farina' (o)est verum ex bono, n. 2177, `oleum' est bonum amoris, n. 886, 4582, 4638, et `placenta' ex illis est verum conjunctum suo bono {20}, n. 7978; (m)ex his {21} liquet quod `vidua' sit qui in bono et desiderat verum; bonum (c)ac (o)ejus desiderium ad verum describitur per charitatem erga prophetam, majorem quam erga se et filium; `propheta' est doctrina veri, ut supra ostensum (o)est.(n) [8] Ex his patet quale est Verbum, quod nempe intus in se recondat arcana caeli, quae non (x)apparent in littera, cum tamen in singulis quae Dominus Ipse locutus est cum fuit in mundo, et quae prius locutus est per prophetas, sint caelestia et Divina prorsus (x) elevata a sensu litterae; et hoc non solum {22} in singulis vocibus sed etiam in singulis syllabis vocum, immo in singulis apicibus cujusvis syllabae; sed quod ita sit, quis credit {23}? et tamen res certa est {24} mihi prorsus testata et indubia facta, de qua, ex Divina Domini Misericordia, alibi. @1 After sensu$ @2 ut et$ @3 After bono$ @4 i, at in interno seu spirituali sensu significat illos qui in vero sunt et disiderant bonum$ @5 i haec, sicut omnia reliqua,$ @6 de Ecclesia et de illis quae Ecclesiae sunt, quid in eo sensu ibi$ @7 i etiam$ @8 i in$ @9 i ex$ @10 Humanum enim Domini sui humani simile faciunt$ @11 etiam$ @12 Elias, quia repraesentabat Dominum quoad Verbum per in diebus Eliae significatur$ @13 in Israele est in Ecclesia$ @14 externum Ecclesiae$ @15 d illum i illam$ @16 i ejus$ @17 i hic$ @18 jussu Eliae aquam sibi daret$ @19 ut$ @20 bonum inde conjunctum suo vero$ @21 Inde$ @22 modo$ @23 credet$ @24 i est per experientiam$