4844. Remain a widow in thy father’s house. That this signifies alienation from itself, is evident from the fact that thereby he wanted her to go away and return no more to him. He indeed told her to remain there until Shelah his son was grown up; but still he thought that she would not be given to Shelah his son, for he said in himself, “Lest he also die, like his brethren.” This is proved also by his action in the matter, as appears from verse 14: “Tamar saw that Shelah was grown up, and she was not given unto him to wife.” From this it follows that by his words is signified that he alienated her away from himself; that is, in the internal sense, that the church representative of spiritual and celestial things, which is represented by Tamar (n. 4811, 4831), was alienated from the Jewish Church, which is represented by Judah. For they could not agree together, because Judaism was only a representative of a church, and not a representative church (n. 4307, 4500); because it acknowledged what is external, but not what is internal.

[2] A “widow” also signifies the truth of the church without its good, because a “wife” in the representative sense signifies truth, and a “husband” good (see n. 4823, 4843); wherefore a wife without a husband is the truth of the church without its good. And when it is said of her that she should “remain in her father’s house,” it signifies that the truth of the church would be alienated, and also that it would not be received in his house; neither could the Jewish nation receive it, because it was not in good, but in evil.

[3] A “widow” is often mentioned in the Word, and one unacquainted with the internal sense cannot but believe that by a “widow” is signified a widow. But a “widow” in the internal sense signifies the truth of the church without good, that is, those who are in truth without good and still desire to be in good, consequently who love to be led by good; and a “husband” is the good which should lead. In the Ancient Church such persons were understood in the good sense by widows, whether they were women or men. For the Ancient Church distinguished the neighbor toward whom they were to exercise charity into a number of classes, some of which they called poor, some miserable and afflicted, some bound and in prison, some blind and lame, and others strangers, orphans, and widows; and they dispensed works of charity to them according to their qualities. Their doctrinals taught them these things; and that church knew no other doctrinals. Wherefore they who lived at that time both taught and wrote according to their doctrinals, and consequently when they spoke of widows they had in mind no other than such as were in truth without good and yet desired to be led by good.

[4] From this it is also plain that the doctrinals of the Ancient Church taught those things which related to charity and the neighbor, and that their knowledges consisted in knowing what external things signified. For the church was representative of spiritual and celestial things, and therefore the spiritual and celestial things which were represented and signified were what they learned by means of doctrinals and knowledges. But these doctrinals and knowledges are at this day entirely obliterated, and indeed to such a degree that it is not known that they ever existed; for the doctrinals of faith succeeded in their place, which if widowed and separated from those of charity, teach almost nothing. For the doctrinals of charity teach what good is, but the doctrinals of faith what truth is, and to teach truth without good is to walk as one who is blind, because good is what teaches and leads, and truth is what is taught and led. There is as great a difference between these two doctrinals as between light and darkness; and unless the darkness be illumined by the light, that is, unless truth be illumined by good, or faith by charity, there is nothing but darkness. Hence it is that no one knows by looking at it, and consequently neither from perception, whether truth is truth, but only from doctrine imbibed in childhood and confirmed in adult age. Hence also it is that churches differ so widely that what one calls truth, another calls falsity, and they are never in agreement.

[5] That by “widows” in a good sense are signified those who are in truth without good, but still desire to be led by good, is evident from the passages in the Word in which “widows” are mentioned, as in David:

Jehovah, who executeth judgment for the oppressed, who giveth food to the hungry; Jehovah, who looseth the bound; Jehovah, who openeth [the eyes of] the blind; Jehovah, who raiseth up them that are bowed down; Jehovah, who loveth the just; Jehovah, who preserveth the sojourners; He upholdeth the orphan and the widow (Psalms 146:7-9);

here in the internal sense those are meant who are instructed in truths and led to good by the Lord; but some of these are called the “oppressed,” some the “hungry,” others the “bound,” the “blind,” those who are “bowed down,” the “sojourners,” the “orphan,” and the “widow,” and this according to their quality; but what this is, no one can know except from the internal sense. The doctrinals of the Ancient Church taught this. In this passage, as in several others, the sojourner, orphan, and widow are named jointly, because by the “sojourner” are signified those who wish to be instructed in the truths of faith (n. 1463, 4444), by the “orphan,” those who are in good without truth and desire to be led to good by means of truth, and by the “widow,” those who are in truth without good, and desire to be led to truth by means of good. These three are named jointly here and elsewhere in the Word for the reason that in the internal sense they constitute one class, inasmuch as by them, taken together, are signified those who wish to be instructed and to be led to good and truth.

[6] Again:

A father of the orphans, and a judge of the widows, is God in the habitation of His holiness (Psalms 68:5).

The “orphans” denote those who, like little children, are in the good of innocence, but not yet in truth, whose father is said to be the Lord, because He leads them as a father, and this through truth into good, that is, into the good of life or of wisdom. “Widows” denote those who as adults are in truth, but not yet in good, whose judge is said to be the Lord, because He leads them, and this through good into truth, that is, into the truth of intelligence; for by a “judge” is signified one who leads. Good without truth, which is the “orphan,” becomes the good of wisdom through the doctrine of truth; and truth without good, which is the “widow,” becomes the truth of intelligence through a life of good.

[7] In Isaiah:

Woe unto them that decree statutes of iniquity to turn aside the poor from judgment, and to take away into judgment the miserable of My people, that widows may be their spoil, and that they may plunder the orphans (Isaiah 10:1-2);

here by the “miserable,” the “poor,” the “widows,” and the “orphans,” are signified not those who are naturally, but those who are spiritually such; and because in the Jewish church, as in the Ancient, all things were representative, it was also representative to do good to the orphans and the widows; for thus charity toward those who in the spiritual sense were such was represented in heaven.

[8] In Jeremiah:

Do ye judgment and justice, and rescue the spoiled out of the hand of the oppressor; and defraud not the sojourner, the orphan, or the widow, neither do violence, neither shed innocent blood in this place (Jeremiah 22:3);

here also by the “sojourner, the orphan, and the widow” are signified those who are spiritually such; for in the spiritual world or heaven it is not known who the sojourner, the orphan, and the widow are, those who have been in this condition in the world not being so there; and therefore when these words are read by man, they are perceived by angels according to their spiritual or internal sense.

[9] Likewise in Ezekiel:

Behold, the princes of Israel, everyone according to his arm, have been in thee to shed blood. In thee have they set light by father and mother; in the midst of thee have they dealt by oppression with the sojourner; in thee have they defrauded the orphan and the widow (Ezekiel 22:6-7).

Also in Malachi:

I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the orphan, and that turn aside the sojourner, and fear not Me (Malachi 3:5).

And in Moses:

A sojourner shalt thou not wrong, neither shalt thou oppress him. Ye shall not afflict any widow or orphan. If thou shalt afflict them in any wise, and they cry at all unto Me, I will surely hear their cry; and My anger shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your sons orphans (Exodus 22:21-24).

[10] This, like all the rest of the precepts, judgments, and statutes in the Jewish Church, was representative; and in that church they were kept so to do in externals, and by such things to represent the internal things of charity, although they had nothing of charity, nor did them from internal affection. The internal was from affection to instruct in truths and to lead by truths to good those who were in ignorance, and to lead by good to truths those who had knowledge; whereby they would have done good in the spiritual sense to the sojourner, the orphan, and the widow. Yet that the external might remain for the sake of representation, it was among the curses pronounced on Mount Ebal, to turn aside the judgment of the sojourner, the orphan, and the widow (Deuteronomy 27:19). To “turn aside their judgment” means to do what is contrary, that is, by instruction and life to lead to what is false and evil. And because depriving others of goods and truths, and appropriating them to self for the sake of self-honor and gain was among those curses, the Lord said:

Woe unto you, scribes and Pharisees! For ye devour widows’ houses, and for a pretense make long prayers; therefore ye shall receive more abundant judgment (Matthew 23:14; Luke 20:47);

“devouring widows’ houses” means taking away truths from those who desire them, and teaching falsities.

[11] In like manner it was representative that what was left in the fields, oliveyards, and vineyards, should be for the sojourner, the orphan, and the widow (Deuteronomy 24:19-22); and also that when they had made an end of tithing the tithes of their increase in the third year, they should give it to the sojourner, the orphan, and the widow, that they might eat within their gates, and be filled (Deuteronomy 26:12). Because it is the Lord alone who instructs, and leads to good and truth, it is said in Jeremiah:

Leave thy orphans, I will make them alive; and the widows shall confide upon Me (Jeremiah 49:11);

and in Moses:

Jehovah doth execute the judgment of the orphan and widow, and loveth the sojourner, in giving him bread and raiment (Deuteronomy 10:18);

“bread” denotes the good of love (n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735); “raiment,” the truth of faith (n. 4545, 4763).

[12] What is related of Elijah, that when there was a famine for want of rain in the land he was sent to Zarephath to a widow, and that he asked of her a little cake, which she was first to make and to give to him, and was afterwards to make for herself and her son, and that then the barrel of meal with her was not consumed, and the cruse of oil did not fail (1 Kings 17:1-16), was representative, like all the other things related of Elijah, and in general all that are in the Word. The famine that was in the land because there was no rain, represented the vastation of truth in the church (see n. 1460, 3364); the widow in Zarephath represented those outside of the church who desire truth; the cake which she was to make for him first, represented the good of love to the the Lord, (n. 2177), whom, out of the little she had, she was to love above herself and her son; the barrel of meal signifies truth from good (n. 2177), and the cruse of oil charity and love (n. 886, 3728, 4582); Elijah represents the Word, by means of which such things are done (see n. 2762).

[13] This is meant also, in the internal sense, by the Lord’s words in Luke:

No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there was a great famine over all the land; but unto none of them was Elijah sent, except to Zarephath of Sidon, unto a woman that was a widow (Luke 4:24-26).

That is, to those without the church who desire truth. But the widows within the vastated church, to whom Elijah was not sent, are they who are not in truth, because not in good, for wherever there is no good there is also no truth, however much truth may appear with them in outer form like truth, and yet be as a shell without a kernel.

[14] They who are in such truth, and also they who are in falsity, are signified by “widows” in the opposite sense-as in Isaiah:

Jehovah will cut off from Israel head and tail, branch and rush, in one day. The elder and the honored in faces is the head, and the prophet the teacher of a lie is the tail. Therefore the Lord will not be glad over their young men, neither will He have compassion on their orphans and widows (Isaiah 9:14-15, 9:16-17).

In Jeremiah:

I will fan them with a winnowing fan in the gates of the land; I will bereave them of children, I will destroy My people; they have not turned from their ways. Their widows are increased to Me above the sand of the seas; I will bring to them, upon the mother a young man, a waster at noonday. She that hath borne seven languisheth; she hath breathed out her soul, her sun is gone down while it is yet day (Jeremiah 15:7-9).

Again:

Our inheritance is turned unto strangers, our houses unto aliens. We have become fatherless orphans, our mothers are as widows (Lam. 5:2-3).

[15] As by “widows” were signified those who are not in truth because not in good, it was reproachful for churches, even such as were in falsities from evil, to be called widows-as in Revelation:

She hath said in her heart, I sit a queen, and am no widow, and I shall not see mourning. Therefore in one day shall her plagues come, death, and mourning, and famine; and she shall be burned with fire (Revelation 18:7-8

speaking of Babylon. In like manner of the same in Isaiah:

Hear this, thou delicate one, that sitteth securely, that sayest in thy heart, I am, and there is none else like me; I shall not sit a widow, neither shall I know the loss of children. But these two evils shall come to thee in a moment in one day, the loss of children, and widowhood (Isaiah 47:8-9).

[16] From all this it is now evident what is meant by a “widow” in the internal sense of the Word; and as a widow represented and thence signified the truth of the church without its good-because a wife signifies truth and a husband good-therefore, in the ancient churches, where all things in general and particular were representative, it was forbidden the priests to marry a widow who was not the widow of a priest, as is written in Moses:

The high priest shall take a wife in her virginity. A widow, or one divorced, or a polluted woman, or a harlot, these shall he not take; but a virgin of his own people shall he take to wife (Leviticus 21:13-14);

and concerning the new temple and the new priesthood in Ezekiel:

The priests, the Levites, shall not take for their wives a widow, nor one divorced; but they shall take virgins of the seed of the house of Israel; yet a widow that is the widow of a priest they may take (Ezekiel 44:22).

For the virgins whom they were to marry represented and thence signified the affection of truth, and the widow of a priest the affection of truth from good; for a “priest” in the representative sense is the good of the church. For this reason it was also allowed the widows who were daughters of a priest, who were childless, to eat of the offerings or holy things (Leviticus 22:12-13).

[17] That this is the signification of a “widow,” was known from their doctrinals to those who were of the Ancient Church; for their doctrinals were doctrinals of love and charity, which contained innumerable things that at this day are wholly obliterated. From these doctrinals they knew what charity to exercise, or what duty they owed the neighbor, thus who were called widows, who orphans, who sojourners, and so on. Their knowledges of truth and memory-knowledges were to know what the rituals of their church represented and signified; and those who were learned among them knew what the things on the earth and in the world represented; for they knew that universal nature was a theater representative of the heavenly kingdom (n. 2758, 2989, 2999, 3483). Such things elevated their minds to heavenly things, and their doctrinals led to life. But after the church turned aside from charity to faith, and still more after it separated faith from charity, and made faith saving without charity and its works, men’s minds could no longer be elevated by knowledges to heavenly things, nor by doctrinals be led to life; and this to such a degree that at last scarcely anyone believes that there is any life after death, and scarcely anyone knows what the heavenly is. That there is any spiritual sense in the Word which does not appear in the letter, cannot be believed. In this way men’s minds have been closed.

1462. That relatively to the Lord, “Egypt” is the memory-knowledge of knowledges, but relatively to all other men is memory-knowledge [scientia] in general, is evident from its signification in the Word (concerning which above in 1164-1165 places, especially in n. 1164,1165). For the Ancient Church was in Egypt as well as in many other places n. 1238); and when this church was there, memory-knowledges [scientiae] flourished there more than anything else; hence by Egypt has been signified memory-knowledge. But after the people desired to enter by means of memory-knowledges into the mysteries of faith, and thus from their own power to investigate the truth of Divine arcana, Egypt became addicted to magic, and signified things of memory-knowledge which pervert, whence come falsities, and from these evils, as is evident in Isaiah 19:11.

[2] That useful memory-knowledges are signified by “Egypt,” thus in the present passage the memory-knowledge of knowledges, which is able to serve as vessels for celestial and spiritual things, is evident from the following passages in the Word.

In Isaiah:

They have seduced Egypt, the cornerstone of the tribes (Isaiah 19:13),

where it is called “the cornerstone of the tribes,” as it should serve for a support to the things that are of faith, which are signified by “the tribes.” Again:

In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan, and swear to Jehovah Zebaoth; each shall be called the city of the sun. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah at the border thereof. And it shall be for a sign and for a witness unto Jehovah Zebaoth in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and He shall send them a Saviour and a Prince, and He shall deliver them; and Jehovah shall become known to Egypt, and the Egyptians shall know Jehovah in that day; and they shall offer sacrifice and meat-offering, and shall vow a vow to Jehovah, and shall perform it. And Jehovah shall smite Egypt in smiting and in healing, and they shall return unto Jehovah, and He shall be entreated of them, and shall heal them (Isaiah 19:18-22).

Here Egypt is spoken of in a good sense, denoting those who are in memory-knowledges [scientifica], that is, in natural truths, which are the vessels of spiritual truths.

[3] Again:

In that day there shall be a path from Egypt to Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and the Egyptians shall serve Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isaiah 19:23-25).

Here by “Egypt” is signified the memory-knowledge of natural truths; by “Assyria,” reason or rational things; by “Israel,” spiritual things; all of which succeed one another; and therefore it is said that “in that day there shall be a path from Egypt to Assyria,” and that “Israel shall be the third with Egypt and with Assyria.”

[4] In Ezekiel:

Fine linen with broidered work from Egypt was thine expansion, that it might be to thee for an ensign (Ezekiel 27:7); concerning Tyre, by which is signified the possession of knowledges; “fine linen with broidered work” denotes the truths of memory-knowledges, that serve; for memory-knowledges, being of the external man, ought to serve the internal man. Again:

Thus saith the Lord Jehovih, At the end of forty years will I gather Egypt from the peoples whither they have been scattered, and I will bring back the captivity of Egypt (Ezekiel 29:13-14);

denoting the same that is said in many places concerning Judah and Israel, in that they should be gathered from the peoples and brought back from captivity.

In Zechariah:

And it shall come to pass that whoso of the families of the earth goeth not up unto Jerusalem to worship the King Jehovah Zebaoth, upon them there shall be no rain; and if the family of Egypt go not up and come not (Zechariah 14:17-18);

also concerning Egypt in a good sense, and by which the like is meant.

[5] That memory-knowledge, or human wisdom, is signified by “Egypt,” is evident also in Daniel, where the memory-knowledges of celestial and spiritual things are called “the hidden things of gold and silver,” and also “the desirable things of Egypt” (Daniel 11:43). And it is said of Solomon that “his wisdom was multiplied above the wisdom of all the sons of the east, and above all the wisdom of the Egyptians” (1 Kings 4:30). The house built by Solomon for Pharaoh’s daughter represented nothing else (1 Kings 7:8, etc.).

[6] That the Lord when an infant was brought into Egypt, signified the same that is here signified by Abram; and it took place for the additional reason that He might fulfill all the things that had been represented concerning Him. In the inmost sense the migration of Jacob and his sons into Egypt represented the first instruction of the Lord in knowledges from the Word, as is also manifest from the following passages. It is said of the Lord in Matthew:

An angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I tell thee. And he arose and took the young child and His mother by night, and departed into Egypt, and was there until the death of Herod; that it might be fulfilled which was spoken by the prophet, saying, Out of Egypt have I called My son (Matthew 2:13-15, 19-21); concerning which it is said in Hosea:

When Israel was a child then I loved him, and called My son out of Egypt (Hosea 11:1);

from which it is evident that by the “child Israel,” is meant the Lord; and that His instruction when a child is meant by the words, “I called My son out of Egypt.”

[7] Again in Hosea:

By a prophet the Lord made Israel to go up out of Egypt, and by a prophet was he kept (Hosea 12:13-14); where in like manner by “Israel” is meant the Lord; by “a prophet” is signified one who teaches, and thus the doctrine of knowledges.

In David:

Turn us again, O God Zebaoth, cause Thy face to shine, and we shall be saved. Thou didst bring a vine out of Egypt, Thou didst drive out the nations, and planted it (Psalms 80:7-8); where also the Lord is treated of, who is called “a vine out of Egypt” in regard to the knowledges in which He was being instructed.