2576、“看哪，为你给凡与你同在的人作遮眼的”表示理性真理对属灵真理来说，就像一种遮盖物或衣服。这从“遮”、“眼”和“看”的含义清楚可知：稍后将论述“遮”的含义；“眼”是指理解力的事物，这从圣言中的众多经文明显看出来；“看”是指理解（2150，2325节）。谁都能看出，本节的每个细节都含有奥秘在里面，这奥秘只有凭借某种内义才能揭开。例如，经上说亚比米勒给了一千锭银子，并且给的是她的哥哥，而不是丈夫；亚比米勒说这是“为你给凡与你同在，并与众人同在的人作遮眼的”；她由此“被证明是清白的”等细节。许多历史推断可能的确取自字义，但它们都没有任何属灵之物，更不用说任何神性之物了。这就是圣言的性质。
至于理性真理对属灵真理来说，就像一种遮盖物或衣服，情况是这样：人的至内在事物属于他的灵魂，而外在事物属于他的身体。人的至内在事物是良善和真理，灵魂从它们那里获得生命；否则，灵魂就不是一个灵魂了。而人的外在事物从灵魂获得它们的生命，并且它们当中的每一个都像一个身体，或也可说，像一种遮盖物或衣服。这一点尤其从来世所看到的事物清楚看出来，如从天使看出来。当天使呈现在面前时，他们的内层就从脸上闪耀出来；而他们的外层则体现在身体和衣着上，并且体现得如此充分，以至于在那里，仅从他们所穿的衣服，谁都能认识到他们的品质；因为这些衣服都是由真实的物质制成的，因而是存在于一种形式中的本质。在圣言中，向人们显现的天使就是这样，经上描述了他们的面貌和衣服，如出现在主坟墓旁的天使（马太福音28:3；马可福音16:5）；宝座周围的二十四位长老（启示录4:4），等等。这不仅适用于天使，还适用于圣言所提到的其它一切事物，甚至无生命之物；它们的外层都是遮盖物或衣服。以约柜和它周围的帐幕为例。约柜因是至内在的，故代表主自己，因为法版在它里面；约柜外面的帐幕代表主的国度。那里的每一种“遮盖物”，即幔子和帘子，都代表主的国度，也就是三层天堂里面的外层属天和属灵事物。这从以下事实明显看出来：帐幕的样式是在西乃山上被指示给摩西的（出埃及记25:9；26:30）。赋予帐幕神圣的，正是这一事实，而不是它里面的金银和雕刻物。
由于此处论述的主题是理性真理，对属灵真理来说，它就像一种遮盖物或衣服，并且摩西五经描述了帐幕的遮盖物，或帘子，包括入口前的幔子，所以为了说明，让我解释一下幔子具体表示什么。至于总的遮盖物表示什么，蒙主的神性怜悯，我将在别处告知。帐幕有三种幔子：第一种用来隔开圣所与至圣所；第二种被称为帐幕门帘；第三种被称为院子的门帘。
关于第一种，即幔子本身，也就是约柜前的帘子，我们在摩西五经中读到：
你要用蓝色、紫色、染过两次的朱红色线和捻的细麻织一个幔子，用巧思者的手工绣上基路伯。要把幔子挂在四根包金的皂荚木柱子上，柱子上的钩应是金的，柱子要立在四个银座上。要把法柜抬进幔子以内那里；这幔子就给你们将圣所和至圣所隔开。（出埃及记26:31-34；36:35-36）
这种幔子代表理性良善和真理的最直接和最内在的表象，就是第三层天堂的天使看到的那种表象。这些表象被描述为蓝色、紫色、染过两次的朱红色线和捻的细麻；其中，红色代表爱之良善，白色代表它的真理。包柱子，以及制成钩子和座的金银也有一个类似的代表。至于颜色具有代表性，可参看前文（1042，1043，1053，1624节）；“金”表示爱之良善（113，1551，1552节）；“银”表示真理（1551，2048节）。
由此可见圣殿的幔子裂为两半（马太福音27:51；马可福音15:38；路加福音23:45）表示什么，即：主通过驱散一切表象进入神性本身，同时打开了通过祂变成神性的人身或人性而通往祂的神性本身的道路。
至于第二种幔子，或帐幕门帘，我们在摩西五经中读到：
你要拿蓝色、紫色、染过两次的朱红色线和捻的细麻，用刺绣的手工作帐幕的门帘。要用皂荚木为帘子作五根柱子，用金子包裹，柱子上的钩子应是金的，又要为柱子铸造五个铜座。（出埃及记26:36-37；36:37-38）
这种帘子代表比刚才所提到的那些表象更低级，或更外在的良善和真理的表象，也就是说，理性的中间表象，就是第二层天堂的天使看到的那种表象。对这些表象的描述几乎和第一种的一样，不同之处在于，这种帘子有五根柱子和五个座；而“五”这个数字表示相对较少的东西，因为这些表象不像至内层或第三层天堂的表象那样如此统一、连贯在一起，或那么属天。至于数字“五”表示少许，可参看前文（649，1686节）。由于这些表象关注属世事物，所以经上吩咐这些座要用铜来铸；铜代表并表示属世良善（425，1551节）。
至于第三种幔子，或院子的门帘，我们在摩西五经中读到：
院子的门当有二十肘的帘子，要用蓝色、紫色、染过两次的朱红色线和捻的细麻，用刺绣的手工织成，柱子四根，座四个。院子四围一切的柱子都要镶上银片，柱子上的钩子应是银的，座要用铜作。（出埃及记27:16-17；38:18-19）
这种帘子代表良善和真理的还要更低级或更外在的表象，是理性最低级的表象，就是第一层天堂的天使看到的那种表象。由于这些表象对应于内层事物，所以对它们的描述差不多也是一样的，不同之处在于：这些柱子没有包金，而是镶上了银片，钩子是银的，这一切表示直接追溯其起源于记忆知识或事实知识的理性真理；座是铜的，铜表示属世良善。这一切表明，帐幕中的东西没有一样不代表主国度的属天和属灵事物；换句话说，所有事物都是照着存在于三层天堂中的属天和属灵事物的各种样式或模型来作的；还表明，幔子或帘子表示至内层周围或之外类似身体或衣服的事物。
此外，“幔子”、“帘子或遮盖物”、“衣服”或“衣裳”表示相对低级的真理，这一点从圣言中的许多经文明显看出来，如以西结书：
你的帆是用埃及绣花细麻布作的，你的篷是用以利沙岛的蓝色，紫色布作的。（以西结书27:7）
这论及“推罗”，“推罗”表示属天和属灵事物的内层知识或认知，因而表示那些拥有这些知识或认知的人（1201节）；“埃及绣花”表示记忆知识或事实知识（“埃及”表示记忆知识或事实知识，1164，1165，1186，1462节）；“作篷的以利沙岛的蓝色、紫色布”表示对应于内在敬拜的仪式（1156节）。
同一先知书：
所有海上的首领都要从宝座上下来，除去外袍，脱下刺绣的衣服，披上战兢为衣，坐在地上。（以西结书26:16）
这也论及“推罗”；“外袍”和“刺绣的衣服”表示从记忆内容或事实知识中形成的认知或宗教知识，因而表示更低级的真理。
又：
我也使你身穿刺绣衣服，脚穿獾皮鞋，并用细麻布给你束腰，用丝绸披在你身上，又用妆饰打扮你，将镯子戴在你手上，将链子戴在你脖子上。你拿了你的衣服，为自己做成彩色丘坛，在其上行淫。你又拿你的刺绣衣服，盖在它们身上。（以西结书16:10-11，16，18）
这论及“耶路撒冷”，也就是属灵教会；经上描述了它古时的样子，和它后来，就是被败坏之后的样子；其更低级的属灵事物和教义就是“刺绣衣服、细麻布和丝绸”。
以赛亚书：
主万军之耶和华从耶路撒冷和犹大除掉整个粮杖和水杖。那时，人要拉住他父家的弟兄说，你有衣服，可以作我们的首领。到那日，他必扬声说，我不做包扎伤口的；我家里没有粮食，也没有衣服；你们不可立我作百姓的首领。主必使锡安女子的头顶长疮。到那日，主必除掉她们华美的脚钏、发网、月牙圈、吊坠、链子、手镯、华冠、脚链、饰带、香盒、耳环、戒指、鼻环、礼服、外袍、云肩、荷包、手镜、细麻衣、裹头巾、围巾。（以赛亚书3:1，6-7，17-24）
“耶路撒冷”表示属灵教会；“犹大”表示属天教会；“要除掉的整个粮杖和水杖”表示良善和真理；首领所拥有的“衣服”表示构成教义的真理；所列举的锡安女子的各种衣服和装饰表示他们要被剥夺的良善和真理的每一个属和种。除非此处提到的每一个事物都表示教会的某个具体细节，否则它们就不是圣言的一部分，其中每个词都含有某种神性事物在里面；但它们论及锡安女子，“锡安女子”表示教会的事物（参看2362节）。
同一先知书：
锡安哪，醒来！醒来！披上你的力量；圣城耶路撒冷啊，穿上你华美的衣服。因为从今以后，未受割礼的和不洁净的，必不再进入你内。（以赛亚书51:1-2）
“锡安”表示属天教会；“耶路撒冷”表示属灵教会；“华美的衣服”表示信的神圣事物。同一先知书：
他们的网不能成为衣服；他们的作为也不能遮盖自己。他们的作为都是罪孽的作为。（以赛亚书59:6）
“网”表示没有成为衣服的伪造的真理；“衣服”表示教义和敬拜的外层真理；这就是为何经上说：“他们的作为不能遮盖自己。”
同一先知书：
我要因耶和华大大欢喜，我的灵魂以我的神为喜乐；因祂给我穿上救恩的衣服，给我披上公义的外袍。（以赛亚书61:10）
“救恩的衣服”表示信之真理；“公义的外袍”表示仁之良善。启示录：
在撒狄你还有几个名字是未曾污秽自己衣服的。他们要穿白衣与我同行。因为他们是配得过的。凡得胜的，必这样穿白衣。（启示录3:4-5）
又：
那警醒，看守衣服，免得赤身而行的有福了！（启示录16:15）
又：
我看见二十四位长老坐在宝座上，身穿白衣。（启示录4:4）
此处很明显，“衣”不是指衣服，而是指与真理有关的属灵事物。
这一点同样适用于主论到时代的完结所说的话。当祂说，不要回来取衣裳（马太福音24:18；马可福音13:16）时，“衣裳”表示真理（参看2454节）；这一点也同样适用于主论到没穿礼服的人（马太福音22:11-12）和约翰的话：
你们出去到底是要看什么？身穿细软衣服的人吗？看哪，那穿细软衣服的人是在王宫里。（马太福音11:8；路加福音7:25）
这表示他们并不关心教义和敬拜的外在事物，而是关心内在事物；这就是为何祂补充说：
你们出去究竟是要看什么？先知吗？是的，我告诉你们，他比先知大多了。（马太福音11:9）
此处“先知”表示教义和敬拜的外在事物。
由于“衣服”表示各种真理，所以经上吩咐以色列人离开埃及时要向她们的邻舍要金银和衣裳，好给她们的儿女穿戴（出埃及记3:22；12:35-36）；还吩咐不可穿各种衣服，或搀杂料的衣服（利未记19:19；申命记22:11）；他们要在衣服边上做繸子，在繸子上钉一根蓝细带子，好叫他们看见就想起诫命并遵行（民数记15:38-40）。
过去，他们还撕裂衣服（可参看约书亚记7:6；士师记11:35；撒母耳记上4:12；撒母耳记下1:2，11-12；3:31；13:30-31；15:32；列王纪上21:27；列王纪下5:7-8；6:30；22:11，14，19；以赛亚书36:22；37:1），这表示对教义和真理的热情，这种热情以同样的方式被撕碎，也表示谦卑，因为认识到衣服的装饰所表示的东西不属于他们。
幔子、帘子、衣裳或衣服就表示这类事物，这一点从当时还是以色列的雅各的预言也明显看出来：
他把小驴拴在葡萄树上，把驴驹拴在上好的葡萄树上。他在葡萄酒中洗了衣服，在葡萄血中洗了袍褂。（创世记49:11）
没有内义，没有人知道这些话表示什么，即：“葡萄树”、“上好的葡萄树”、“小驴”、“驴驹”、“葡萄酒”，“葡萄血”、“衣服”和“袍褂”分别表示什么。但显而易见，它们论及主，主在此被称为“示罗”。此处论述的主题是犹大，犹大代表主的神性属天之物，或说属天神性；他在葡萄酒中所洗的“衣服”、在葡萄血中所洗的“袍褂”表示主的理性和属世之物，祂要把它们变成神性。
同样在以赛亚书：
这从以东、从波斯拉而来，穿赤红衣服，这服装华美，能力广大，大步行走的是谁呢？就是我，是凭公义说话，以大能施行拯救。你的服装为何有红色，你的衣服为何像踹酒榨的呢？我独自踹酒榨，众民中无一人与我同在。他们的胜利溅在我衣服上，我污染了我一切的衣裳。（以赛亚书63:1-3）
此处“衣服”和“服装”表示主的人身或人性，祂凭自己的能力通过试探的争战和胜利将这人身或人性变成神性；这就是为何经上说：“我独自踹酒榨，众民中无一人与我同在。”“以撒一闻以扫衣服上的气味，就给他祝福”（创世记27:27）具有类似含义。
主的神性人身的神圣本身也是显为光的衣裳，当祂变像时，这衣裳洁白放光；对此，我们在马太福音中读到：
当耶稣变了形像时，祂的脸面明亮如日头，衣裳洁白如光。（马太福音17:2）
路加福音：
耶稣正祷告的时候，祂的面貌就改变了，衣服洁白放光。（路加福音9:29）
马可福音：
当耶稣变了形像时，祂的衣裳放光，极其洁白，像雪一样，地上没有能漂得这样白的。（马可福音9:3）
亚伦进幔子内所穿的细麻布圣衣（利未记16:2，4）代表类似事物，他供祭司职分时为荣耀、为华美的圣衣也一样（出埃及记28:2-43；39:1-43）。这些衣服的每个特征，无一例外，都代表某种事物。
Potts(1905-1910) 2576
2576. Behold it is unto thee a covering of the eyes to all that are with thee. That this signifies that rational truths are like a covering or clothing to spiritual truths, is evident from the signification of a "covering" (concerning which presently); and from the signification of the "eyes," as being things intellectual (as is evident from very many passages in the Word); and also from the signification of "seeing," as being to understand (n. 2150, 2325). Everyone can see that in everything in this verse there are arcana which cannot be revealed except by some interior sense; such as the statement that he gave a thousand of silver, and that this is said to have been given, not to her husband, but to her brother; that it was a covering of the eyes both to her and to all that were with her, and also with all; and that thereby she was vindicated. Many historical conjectures might possibly be drawn from the sense of the letter, but without having anything spiritual in them, still less anything Divine; and yet this is what the Word is. [2] As regards rational truths being like a covering or clothing to spiritual truths, the case is this: Man's inmost things are those of his soul, and his outer things are those of his body; the former are goods and truths, from which the soul has its life, for otherwise the soul would not be a soul: the latter draw their life therefrom, and are all like a body, or what is the same, a covering or clothing. This is especially evident from the things that appear in the other life; as from angels when presented to view; for their interiors shine forth from their faces; their exteriors being represented in both their bodies and their dress; and this so fully that everyone there can know their quality from their garments alone; for these are real substances, and thus essences in form. The same is the case with the angels seen and described in respect to their faces and dress in the Word, such as those seen in the Lord's sepulcher (Matt. 28:3; Mark 16:5); and the four and twenty elders around the throne (Rev. 4:4); and others. Nor is this the case with the angels only, but also with all other things that are mentioned in the Word, even those which are inanimate; in all cases their exteriors are a covering or clothing; as for example the ark of the covenant and the tent that was round about it; the ark, being the inmost, represented the Lord Himself, for therein was the Testimony; and the tent outside of it represented the Lord's kingdom. The clothing, that is, the veils and coverings, each and all represented the more exterior celestial and spiritual things in His kingdom, that is, in the three heavens; as is evident from the fact that the form of the Tent was shown to Moses on Mount Sinai (Exod. 25:9; 26:30). From this it had its holiness, and not from the gold, the silver, and the carvings, that were in it. [3] Since rational truths are now treated of, as being a kind of veil or clothing to spiritual truths, and as the tent is described in Moses in respect to its clothing or coverings, and also in respect to its veils which were before the entrance, for the sake of illustration we may explain what was specifically signified by the veils; but what was signified by the encompassing coverings will of the Lord's Divine mercy be told elsewhere. The veils of the tent were three: the first, which made the division between the holy and the holy of holies; the second, which is called the hanging for the door of the tent; and the third, which was the hanging for the gate of the court. [4] Concerning the veil itself, which was the first, before the ark, we read in Moses:
Thou shalt make a veil of hyacinthine, and bright crimson, and double-dyed scarlet, and fine twined linen, the work of a designer, thou shall make it with cherubim; and thou shalt hang it upon four pillars of shittim wood, overlaid with gold, and their hooks of gold; upon four bases of silver; and thou shalt hang the veil under the clasps; and thou shalt bring in thither, within the veil, the Ark of the Testimony; and the veil shall divide unto you between the Holy and the Holy of Holies (Exod. 26:31-34; 36:35-36). This veil represented the nearest and inmost appearances of rational good and truth, in which are the angels of the third heaven; which appearances are described by the hyacinthine, the bright crimson, the double-dyed scarlet, and the fine twined linen; in which the red color represented the goods of love, and the white its truths. The same is true also of the gold and silver with which the pillars were overlaid, and of which the hooks and the bases were made. (That colors are representative may be seen above, n. 1042, 1043, 1053, 1624; that "gold" is the good of love, n. 113, 1551, 1552; and that "silver" is truth, n. 1551, 2048.) [5] From this we can see what is signified by the veil of the temple being rent in twain (Matt. 27:51; Mark 15:38; Luke 23:45), namely, that the Lord entered into the Divine Itself by dispersing all appearances; and that He at the same time opened the way to His Divine Itself through His Human made Divine. [6] Concerning the second veil, or the hanging for the door of the tent, we read in Moses:
Thou shalt make a hanging for the door of the tent, of hyacinthine, and bright crimson, and double-dyed scarlet, and fine-twined linen, the work of the embroiderer; and thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold; and thou shalt cast for them five bases of brass (Exod. 26:36-37; 36:37-38). By this hanging were represented appearances of good and truth that are lower or more external than the former, that is, the middle ones of the rational, in which are the angels of the second heaven; which appearances are described almost in the same manner as the first, with the difference however that for this hanging there were five pillars and five bases, by which number is signified what is comparatively but little; for these appearances do not so cohere together, or are not so heavenly, as are the appearances of the inmost or third heaven. (Concerning the number five as meaning a little, see above, n. 649, 1686.) And because these appearances look to natural things, it was commanded that the bases should be cast of brass; for by brass was represented and signified natural good (n. 425, 1551). [7] Concerning the third veil, or the hanging for the gate of the court, we read in Moses:
For the gate of the court shall be a hanging of twenty cubits, of hyacinthine, and bright crimson, and double-dyed scarlet, and fine-twined linen, the work of the embroiderer; their pillars four, and their bases four; all the pillars of the court round about shall be filleted with silver, their hooks of silver, but their bases of brass (Exod. 27:16-17; 38:18-19). By this hanging were represented still lower or more external appearances of good and truth, which are the lowest ones of the rational, in which are the angels of the first heaven. As these appearances correspond to interior things, they are described in a similar manner, yet with the difference that these pillars were not overlaid with gold, but filleted with silver, and that the hooks were of silver, by which are signified rational truths that derive their origin immediately from memory-knowledges; and the bases were of brass, by which are signified natural goods. All this shows that there was nothing in the Tent that was not representative of the celestial and spiritual things of the Lord's kingdom, or that all things were made according to the type of celestial and spiritual things in the three heavens; also that the veilings or coverings signified the things that are like a body or dress around or without the inmost. [8] Moreover that "veilings," "coverings," "clothing," or "garments" signify relatively lower truths, is evident from many passages in the Word, as in Ezekiel:
Fine linen with broidered work from Egypt was thy spread of sail; hyacinthine and bright crimson from the isles of Elishah was thy covering (Ezek. 27:7);
where Tyre is treated of, by which are signified interior knowledges of celestial and spiritual things, and consequently those who are in them (n. 1201); "broidered work from Egypt" denotes what is of memory-knowledge (that "Egypt" denotes this may be seen above, n. 1164, 1165, 1186, 1462); "hyacinthine and bright crimson from the isles of Elishah, which was the covering," denote the rituals that correspond to internal worship (n. 1156). [9] In the same:
All the princes of the sea shall come down from their thrones, and lay aside their robes, and put off their broidered garments; they shall be clothed with tremblings, they shall sit upon the earth (Ezek. 26:16);
also speaking of Tyre "robes" and "broidered garments" denote knowledges derived from the contents of the memory [cognitionibus ex scientificis], and thus lower truths. [10] In the same:
I clothed thee with broidered work, and shod thee with badger, and girded thee about with fine linen, and covered thee with silk; I decked thee also with ornaments, and put bracelets upon thy hands, and a necklace upon thy throat. Thou didst take of thy garments, and madest for thee high places with divers colors, and didst commit whoredom upon them; thou tookest thy broidered garments, and coveredst them (Ezek. 16:10-11, 16, 18);
speaking of Jerusalem, which is the spiritual church, described as it was of old, and such as it was afterwards, when perverted: its lower spiritual things and its doctrinal matters are the "garments of broidered work, fine linen, and silk." [11] In Isaiah:
The Lord Jehovih Zebaoth doth take away from Jerusalem the whole staff of bread and the staff of water. Then shall a man take hold of his brother, of the house of his father-Thou hast a garment, be thou our prince. In that day he shall lift up his voice, saying, I will not be a binder up, and in my house there is neither bread, nor garment; ye shall not make me a prince of the people. The Lord will smite with a scab the crown of the head of the daughters of Zion; and in that day the Lord will take away the bravery of their anklets, and their network, and crescents, and their collars, and chains, and plates; and the headtires, and the ankle chains, and the sashes, and the soul houses, and the ear-drops; the rings, and the nose jewels, the festival garments, and the mantles, and the robes, and the satchels, the mirrors, and the fine linen, and the turbans, and the cloaks (Isa. 3:1, 6-7, 17-24). "Jerusalem" denotes the spiritual church; "Judah" the celestial church; the "staff of bread and the staff of water, which will be removed," denote good and truth; the "garment which the prince should have," the truths which are of doctrine; the clothing and various ornaments of the daughters of Zion, which are enumerated, all and each, the kinds and varieties of good and truth, of which they would be deprived. Unless everything here mentioned signified something peculiar to the church, they would not be of the Word, in every expression of which there is what is Divine; but they are predicated of the daughters of Zion, and by these are signified the things of the church, as may be seen above (n. 2362). [12] In the same:
Awake! awake! put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness; for henceforth there shall no more come into thee the uncircumcised and the unclean (Isa. 52:1, 2);
"Zion" denotes the celestial church; "Jerusalem" the spiritual church; and "garments of beauty" the holy things of faith. In the same:
Their webs shall not become a garment, neither shall they cover themselves with their works; their works are works of iniquity (Isa. 59:6);
"webs" denote fictitious truths that do not become a garment; a "garment" denotes the exterior truths of doctrine and of worship; hence it is said, "neither shall they cover themselves with their works." [13] In the same:
Rejoicing I will rejoice in Jehovah, my soul shall exult in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness (Isa. 61:10);
the "garments of salvation" denote the truths of faith; and the "robe of righteousness" the good of charity. In John:
Thou hast a few names even in Sardis that have not defiled their garments; and they shall walk with Me in white, for they are worthy; he that overcometh shall be clothed in white raiment (Rev. 3:4-5). Blessed is he that watcheth, and keepeth his garments, lest he walk naked (Rev. 16:15). In the same:
Upon the thrones I saw four and twenty elders sitting, clothed in white garments (Rev. 4:4);
where it is manifest that the "garments" are not garments, but the spiritual things of truth. [14] So where the Lord said in reference to the consummation of the age that they should not return back to take their garments (Matt. 24:18; Mark 13:16), where that "garments" are truths may be seen above (n. 2454). Also in regard to the one not clothed in a wedding garment (Matt. 22:11, 12). And concerning John:
What went ye out to see? a man clothed in bright* garments? Behold they that wear bright* garments are in kings' houses (Matt. 11:8; Luke 7:25);
meaning that they were not in the externals of doctrine and worship, but in the internals; on which account He adds:
What went ye out to see? a prophet? yea, I say unto you and more than a prophet (Matt. 11:9);
a "prophet" denotes the externals of doctrine and of worship. [15] As "garments" signified truths of every kind, it was commanded that the sons of Israel on going out of Egypt should borrow gold and silver, and garments, and put them upon their sons (Exod. 3:22; 12:35-36); also that garments of various kinds, or mixed garments, should not be worn (Lev. 19:19; Deut. 22:11); and that they should make for themselves fringes on the borders of their garments, and should put a blue thread there, and that when they saw it they should call to mind the commandments, and do them (Num. 15:38-40). [16] Formerly also they rent their garments (as is seen in Josh. 7:6; Judges 11:35; 1 Sam. 4:12; 2 Sam. 1:2, 11-12; 3:31; 13:30-31; 15:32; 1 Kings 21:27; 2 Kings 5:7-8; 6:30; 22:11, 14, 19; Isa. 36:22; 37:1); by which was signified zeal for doctrine and truth, which was thus torn to pieces; and also humiliation, because there was nothing appertaining to them that is signified by the adornment of garments. [17] That such things are signified by "veilings," "coverings," "clothing," or "garments" is also manifest from the prophecy of Jacob, then Israel:
He shall bind his foal to the vine, and his ass's colt unto the choice vine; he shall wash his garments in wine, and his clothes in the blood of grapes (Gen. 49:11);
what these words signify can be known to none except from the internal sense; namely a "vine," a "choice vine," a "foal," an "ass's colt," "wine," the "blood of grapes," "garments," and "clothes"; but it is evident that they are predicated of the Lord, who is here called "Shiloh." The subject spoken of is Judah, by whom is represented the Lord's Divine celestial; and by the "garments he should wash in wine," and "the vesture he should wash in the blood of grapes" are signified the Lord's rational and natural, which He should make Divine. [18] In like manner in Isaiah:
Who is this that cometh from Edom, with dyed garments from Bozrah; this that is glorious in his apparel, marching in the multitude of his strength? Wherefore art thou red in thine apparel, and thy garment like him that treadeth in the wine vat? I have trodden the winepress alone, and of the peoples there was none with me; their victory is sprinkled upon my garments, and I have stained all my raiment (Isa. 63:1-3);
where also "garments" and "raiment" denote the Lord's Human which of His own power He made Divine by combats of temptations and by victories; on which account it is said, "I have trodden the winepress alone, and of the peoples there was none with me." Isaac's smelling the smell of Esau's garments, and so blessing him (Gen. 27:27), involved the same. [19] The Holy itself of the Lord's Divine Human was also a garment which appeared as the light, and as white and glistening, when He was transfigured, concerning which we read in Matthew:
When Jesus was transfigured, His face did shine as the sun, and His garments became as the light (Matt. 17:2). In Luke:
When Jesus prayed, the appearance of His countenance was changed, and His raiment became white and glistening (Luke 9:29). And in Mark:
When Jesus was transfigured, His garments became shining, exceeding white like snow, so as no fuller on earth can white them (Mark 9:3). The garments of holiness with which Aaron was clothed when he entered within the veil, and which were of linen, had a similar representation (Lev. 16:2, 4): likewise the garments of holiness that were for glory and for beauty; and those of his ministry (Exod. 28:2 to the end, and 39:1 to the end): for in these there was not one whit that was not representative. * Splendidis and splendida; but mollibus and mollia in n. 9372. [Rotch ed.]
Elliott(1983-1999) 2576
2576. 'Behold, it is for you a covering of the eyes for all who are with you' means that rational truths are like a covering or garment for spiritual truths. This is clear from the meaning of 'a covering', to be dealt with immediately below, and from the meaning of 'the eyes' as things of the understanding, as is evident from very many places in the Word, and also from the meaning of 'seeing' as understanding, 2150, 2325. Anyone may see that each detail in this verse holds arcana within it which cannot be brought to light except by some interior sense _ such as the detail that it is said 'he gave a thousand pieces of silver to her brother' not 'to her husband'; or the details that it was 'a covering of the eyes', and that it was 'for her and all who were with her', also 'with all'; or the detail 'so she was vindicated'. Many historical inferences might indeed be drawn from the sense of the letter, but none of these would have anything spiritual in them, still less anything Divine. Such is the nature of the Word.
[2] As regards rational truths being like a covering or garment for spiritual truths, the position is that the inmost parts of man's being belong to his soul, while the more exterior belong to his body. Man's inmost parts consist in goods and truths from which the soul has its life, or else the soul would not be a soul. Those which are more exterior however derive their life from the soul, and each one of them is like a body, or what amounts to the same, a covering or garment. This becomes clear in particular from the things that are seen in the next life, for example, from angels when these are presented to view. The interior parts of their beings shine from their faces, while the exterior are represented both in their bodies and in the clothes they are wearing, so completely that anyone there may recognize the character of those angels simply from the clothes they are wearing; for every angel consists of real substance and so is an essence given outward form. It is similar in the case of angels who have been seen and whose faces and clothing are described in the Word, such as those seen in the Lord's tomb, Matt 28: 3; Mark 16: 5; and the twenty-four elders around the throne, Rev 4: 4; and others. Nor does this apply only to angels but also to everything else, even inanimate objects, mentioned in the Word. Their exteriors are a covering or garment as with the Ark of the Covenant and the tent surrounding it. 'The Ark' there, which was inmost, represented the Lord Himself, for the Testimony belonged there, while 'the tent' outside of it represented the Lord's kingdom. Every single one of 'the coverings' there, that is, the veils and screens, represented the exterior celestial and spiritual things within the Lord's kingdom, that is to say, within the three heavens This becomes clear from the plan of it that was shown to Moses on Mount Sinai, Exod 25: 9; 26: 30. It was this that gave it its holiness, not the gold and silver and the carvings that were in it.
[3] Since the matter of rational truths being like a covering or garment to spiritual truths is being discussed here, and since in Moses a description of the Tent is given - of its coverings or of its screens, and also of its veils in front of places of entry - let an explanation be given, for the sake of illustration, of what specifically was meant by the veils. (But what was meant by the enveloping covers will in the Lord's Divine mercy be stated elsewhere.) The Tabernacle had three veils, the first, which made a division between the Holy Place and the Holy of Holies; the second, which is called a screen serving as a door into the tent; the third, which is called a screen serving as a gate into the court.
[4] The first of these, the veil itself, which was a screen in front of the Ark, is referred to in Moses,
You shall make a veil of violet and purple and twice-dyed scarlet and fine-twined linen. The work of a designer,a you shall make it with cherubs on it. And you shall hang it on four pillars of shittim, overlaid with gold, and their hooks shall be of gold; [they shall stand] on four bases of silver. And you shall hang the veil under the clasps. And you shall bring in, within the veil, the Ark of the Testimony, and the veil shall divide for you the Holy Place from the Holy of Holies. Exod 26: 31-34; 36: 35, 36.
This veil represented the most immediate and inmost appearances of rational good and truth, which occur among the angels of the third heaven. These appearances are described by the violet, purple, twice-dyed scarlet, and fine-twined linen, the red of which represented the goods that belong to love, and the white its truths. Also, the gold and silver with which the pillars were overlaid, and of which the hooks and bases were made had a similar representation. As regards colours being representative, see 1042, 1043, 1053, 1624; and as regards 'gold' meaning the good of love, 113, 1551, 1552, and 'silver' truth, 1551, 2048.
[5] This shows what is meant by the veil of the temple being torn in two, Matt 27: 51; Mark 15: 38; Luke 23:-45 - namely that once all appearances had been dispelled the Lord entered into the Divine Itself, and at the same time He opened a means of access to the Divine Itself through His Human that had been made Divine.
[6] The second veil, or screen serving as a door to the tent, is referred to in Moses as follows,
You shall make a screen for a door of the tent, of violet and purple and twice-dyed scarlet and fine-twined linen, the work of an embroiderer. And you shall make for the screen five pillars of shittim and overlay them with gold, and their hooks shall be of gold; and you shall cast for them five bases of bronze. Exod 26: 36, 37; 36 37, 38
This screen represented the appearances of good and truth which are lower and more exterior than those mentioned already; that is, they are the middle appearances that belong to the rational, which occur among the angels of the second heaven. The description given to these appearances is virtually the same, the difference being that this screen had five pillars and five bases, by which number is meant something relatively small, for these appearances are not so unified or heavenly as the appearances belonging to the inmost or third heaven. Regarding the number 'five' meaning that which is small, see 649, 1686. And because these appearances look to natural things, it was commanded that the bases should be cast of bronze; for bronze represented and meant natural good, 425, 1551.
[7] The third veil, or screen serving as a gate into the court, is referred to in Moses as follows,
The screen for a gate of the court shall be twenty cubits [long], of violet and purple and twice-dyed scarlet and fine-twined linen, the work of an embroiderer; the pillars of it shall be four and the bases of these four. All the pillars of the surrounding court shall be fastened with silver; their hooks shall be of silver but their bases of bronze. Exod 27: 16, 17; 38: 18, 19
This screen represented the still lower and more exterior appearances of good and truth, which are the lowest appearances belonging to the rational, and which occur among the angels of the first heaven. Because these appearances correspond to those that are more interior the description given to them is also much the same, the differences being that the pillars were not overlaid with gold but were fastened together with silver, while the hooks were made of silver - all of which mean rational truths such as have their origin immediately in factual knowledge - and the bases were made of bronze which mean natural goods. All these considerations show that there was nothing in the Tent which was not representative of the celestial and spiritual things of the Lord's kingdom; that is, they show that all those things were made so as to provide every type or imprint of the celestial and spiritual things that exist in the three heavens. And they also show that the coverings or screens meant things which, like a body or clothing, surround or are outside of that which is inmost.
[8] In addition to all this, the fact that coverings, screens, and a garment or clothes mean relatively lower truths becomes clear from many places in the Word, as in Ezekiel,
Fine linen with embroidered work from Egypt was your sail, violet and purple from the islands of Elishah was your covering.b Ezek 27: 7.
This refers to 'Tyre', which means interior cognitions of celestial and spiritual things, and therefore those who possess those cognitions, 1201. 'Embroidered work from Egypt' stands for factual knowledge - 'Egypt' meaning factual knowledge, 1164,1165,1186, 1462. 'Violet and purple from the islands of Elishah as a covering' stands for forms of ritual corresponding to internal worship, 1156.
[9] In the same prophet,
All the princes of the sea will step down from upon their thrones, and will remove their robes and will strip off their embroidered clothes. They will clothe themselves with tremblings; they will sit on the ground. Ezek 26: 16.
This too refers to 'Tyre'. 'Robes' and 'embroidered clothes' stand for cognitions formed out of factual knowledge, and so stand for lower truths.
[10] In the same prophet,
I clothed you with embroidered cloth and shod you with badger, and I swathed you in fine linen and covered you with silk, and I adorned you with adornments and put bracelets on your hands and a chain on your neck. You took some of your garments and made for yourself gaily-decked high places and committed whoredom on them. You took your embroidered clothes and covered them. Ezek 16: 10, 11, 16, 18.
This describes 'Jerusalem', which is the spiritual Church, as it had been in early times and as it was subsequently when perverted. Its lower spiritual things and its matters of doctrine are the embroidered clothes, fine linen, and silk.
[11] In Isaiah,
The Lord, Jehovah Zebaoth, is taking away from Jerusalem and from Judah the whole staff of bread and staff of water. At that time a man will take hold of his brother, of his father's house, [saying,] You have clothing, you will be leader for us. On that day he will speak out, saying, I will not be a binder up; and in my house there is neither bread nor clothing. You shall not make me leader of the people. The Lord will smite with a scab the crown of the head of the daughters of Zion. And on that day the Lord will take away the finery of the anklets, and of the networks, and of the crescents, and of the necklaces, and of the chainlets, and of the bracts;c and the tiaras, and the garters, and the sashes, and the perfume boxes,d and the earrings; the rings, and the nose-jewels, the changes of clothes, and the robes, and the veils, and the pin-cases, and the mirrors, and the muslin, and the turbans, and the mantles. Isa 3: 1, 6, 7, 17-24.
'Jerusalem' stands for the spiritual Church, 'Judah' for the celestial Church, 'the staff of bread and the staff of water which will be taken away' for good and truth. 'The clothing which the leader will have' stands for the truths that make up doctrine. The various articles of clothing and adornments that are listed belonging to the daughters of Zion mean every single genus and species of good and truth which were to be taken away from them. Unless each item that is mentioned meant some specific detail of the Church they would not be part of the Word, every expression of which has what is Divine within it. 'The daughters of Zion' who are said to possess all these articles means those things that constitute the Church; see 2362.
[12] In the same prophet,
Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city; no more may there come in to you the uncircumcised and the unclean. Isa 52: 1, 2.
'Zion' stands for the celestial Church, 'Jerusalem' for the spiritual, 'beautiful garments' for the sacred things of faith. In the same prophet,
Their webs do not become clothing, neither are they covered in their works. Their works are works of iniquity. Isa 59: 6.
'Webs' stands for made-up truths which do not become clothing. 'Clothing' stands for exterior truths of doctrine and worship, hence the statement 'neither are they covered in their works'.
[13] In the same prophet,
I will greatly rejoice in Jehovah, my soul will exult in my God, for He will clothe me with the clothes of salvation, with the rove of righteousness has He covered me. Isa 61: 10.
'The clothes of salvation' stands for truths of faith, 'the robe of righteousness' for the good that flows from charity. In John,
You have a few names also in Sardis, who have not soiled their garments, and they will walk with Me in white, for they are worthy. He who conquers will be clad in white garments. Rev 3: 4, 5.
In the same book,
Blessed is he who is awake and keeps his garments, so that he may not walk naked. Rev 16: 15.
In the same book,
On the thrones I saw twenty-four elders seated, clad in white garments. Rev 4:-4.
Here it is evident that 'garments' do not mean garments but spiritual things, which are forms of truth.
[14] The same may be seen in what the Lord said when speaking about the close of the age. When He said that people were not to turn back and fetch their garments, Matt 24: 18; Mark 13: 16, truths were meant by 'garments', see 2454, as they also are in His reference to the man who was not wearing a wedding garment, Matt 22: 11, 12, and in His reference to John,
What did you go out to see. A man clad in fine garments? Those who wear fine garments are in kings' houses. Matt 11: 8; Luke 7:-25.
This means that they did not care about the external things of doctrine and worship but about the internal, and this is why He adds,
What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. Matt 11: 9.
'A prophet' here stands for the external things of doctrine and worship.
[15] As 'clothes' meant truths of every kind the children of Israel were commanded when leaving Egypt to ask from their neighbour for gold and silver, and for clothes, and to place them on their children, Exod 3: 22; 12: 35, 36.
[16] They were also commanded not to wear clothes made from different kinds of stuff, or to wear mixed ones, Lev 19: 19; Deut 22: 11; and were commanded to make tassels for the hems of their clothes, to put a violet cord there, and when they saw it were to recollect the commandments and carry them out, Num 15: 38-40. In former times they also rent their clothes, as is evident in Josh 7: 6; Judg 11: 35; 1 Sam 4: 12; 2 Sam 1: 2, 11, 12; 3: 31; 13: 30, 31; 15: 32; 1 Kings 21: 27; 2 Kings 5: 7, 8; 6: 30; 22: 11, 14, 19; Isa. 36: 22; 37: 1. This action meant a zealous regard for doctrine and truth which had in a similar way been torn to shreds, and also a humble recognition that nothing existed with them, which is meant by the adornment of clothing.
[17] That veils, screens, garments, or clothes mean such things is also evident with the prophecy of Jacob, who by now was Israel,
He will bind his colt to the vine, and the foal of his ass to a choice vine. He will wash his clothing in wine, and his garment in the blood of grapes. Gen. 49: 11.
What these words mean nobody can know except from the internal sense, that is to say, what is meant by 'a vine', 'a choice vine', 'a colt', 'the foal of an ass', 'wine', 'the blood of grapes', 'clothing', and 'garment'. That it is a reference to the Lord who in that prophecy is called 'Shiloh' is self-evident. The reference at this point is to Judah who represents the Lord's Divine celestial. 'The clothing he was to wash in wine' and 'the garment in the blood of grapes' mean His Rational and Natural which He was to make Divine.
[18] Similarly in Isaiah,
Who is this coming from Edom, with dyed clothes from Bozra, he that is glorious in his apparel, marching in the vast numbers of his strength? Why are you red as to your clothing, and your clothes like his that treads the winepress? And I have trodden the winepress alone, and from the peoples no one was with me. Their victory has been sprinkled on my clothes, and I have stained all my raiment. Isa. 63: 1-3.
Here also 'clothes' and 'raiment' stand for the Lord's Human which, by means of the conflicts brought about by temptations and by means of victories, He made Divine by His own power; hence the statement, 'I have trodden the winepress alone, and from the peoples no one was with me'. The reference to 'Isaac smelling the smell of Esau's clothes, and so blessing him' implies much the same, Gen. 27: 27.
[19] The Holiness itself of the Lord's Divine Human was also a garment which was seen as light and as something dazzling white when He was transfigured, described in Matthew as follows,
When Jesus was transfigured His face shone like the sun, and His clothes became [white] as the light. Matt. 17: 2.
In Luke,
When Jesus was praying the appearance of His face was altered; His clothing became dazzling white. Luke 9: 29.
And in Mark,
When Jesus was transfigured His clothes became glistening, intensely white like snow, as no fuller on earth could bleach them. Mark 9: 3.
The sacred vestments worn by Aaron when he went inside the veil, which were made of linen, were similarly representative, Lev. 16: 2, 4, and so were the sacred vestments 'for glory and adornment' when he ministered, which are described in Exod. 28: 2-end; 39: 1-end. Not a detail of those vestments failed to be representative.
Latin(1748-1756) 2576
2576. Quod `ecce illud tibi velamen oculorum omnibus qui tecum' significet quod vera rationalia sint instar velaminis aut amictus veris spiritualibus, constat a significatione `velaminis,' de qua mox sequitur, et a significatione `oculorum' quod sint intellectualia, ut patet a perplurimis locis in Verbo; tum a significatione `videre' quod sit intelligere, n. 2150, 2325; quisque videre potest quod in singulis in hoc versu arcana sint, quae non patefieri possunt nisi a sensu quodam interiore; ut, quod `dederit mille argenti,' et hoc dicatur non marito sed `fratri ejus,' quod illud esset `velamen oculorum,' et `ei et omnibus qui cum illa,' tum `cum omnibus' et quod `sic vindicata'; plures quidem conjecturae historicae ex sensu litterae deduci possent, sed omnes illae non habent aliquid spirituale, minus Divinum, quale tamen est Verbum. [2] Quod vera rationalia sint instar velaminis seu amictus veris spiritualibus, ita se habet: quae intima sunt hominis, illa sunt ejus animae, quae autem exteriora sunt, illa sunt ejus corporis; intima hominis sunt bona et vera ex quibus anima suam vitam habet, alioquin anima non esset anima; exteriora inde {1} trahunt suam vitam, et sunt omnia corporis instar, seu quod idem est, sunt velaminis aut amictus instar; quod imprimis constare potest ab illis quae in altera vita apparent, ut ab angelis cum sistuntur videndi, eorum interiora elucent a facie, exteriora repraesentantur tam in corpore quam in amictu eorum, usque adeo ut quilibet ibi ex solo amictu scire possit quales sunt; sunt enim reales substantiae, ita essentiae in forma; cum angelis qui visi, et quoad facies et amictus descripti in Verbo, similiter se habet, `ut qui visi in sepulcro Domini, Matth. xxviii 3; Marc. xvi 5; et viginti quatuor seniores circum thronum, Apoc. iv (x)4, et alii(n) nec solum cum angelis, sed etiam cum omnibus reliquis tametsi inanimata, quae memorantur in Verbo; eorum exteriora sunt velamen aut amictus, sicut cum arca foederis et cum tentorio quod circumcirca; `arca' ibi, quae intimum, repraesentabat Ipsum Dominum, nam ibi testimonium, at `tentorium' quod extra, repraesentabat regnum Domini; `velamina' ibi, seu vela et tegumenta, omnia et singula repraesentabant exteriora caelestia et spiritualia in Ipsius regno, nempe in tribus caelis; quod constare potest inde quod forma ejus ostensa sit Mosi in monte Sinai, Exod. xxv 9; xxvi 30; inde sanctitatem suam habuit, non autem ab auro et argento et a sculpturis quae ibi: [3] quia nunc agitur de veris rationalibus quod sint instar velaminis aut amictus veris spiritualibus, et apud Mosen describitur tentorium, quoad `velamina' ejus aut tegumenta, etiam quoad vela quae ante introitus, licet illustrationis causa exponere quid in specie per `vela' ibi significatum sit; quid autem per tegumenta circumcirca, alibi, ex Divina Domini Misericordia, dicetur: vela ibi fuerunt tria, primum, quod fecit discrimen inter Sanctum et Sanctum sanctorum; alterum, quod vocatur tegumentum pro janua tentorii; [4] tertium, quod tegumentum pro porta atrii: de ipso velo, quod primum, ante arcam, ita apud Mosen;Facies velum ex hyacinthino et purpura, et coccineo dibapho et xylino intertexto, opus excogitationis, facies illud cum cherubis et dabis illud super quatuor columnis shittim, obductis auro, e unci earum ex auro; super quatuor basibus argenti; et dabis velum sub ansulis; et inferes eo, intra velum, arcam testimonii, et distinguet velum vobis inter Sanctum et Sanctum sanctorum Exod. xxvi 31-34, xxxvi 35, 36;
hoc velum repraesentabat apparentias proximas et intimas boni et veri rationalis, in quibus sunt angeli tertii caeli, quae apparentiae descriptae sunt per `hyacinthinum, purpuram, coccineum dibaphum, et xylinum intertextum,' in quibus color ruber repraesentabat bona amoris, et albus vera ejus; similiter etiam aurum et argentum quibus obducebantur columnae, et ex quibus unci et bases; quod `colores' repraesentent, videatur n. 1042, 1043, 1053, 1624; quod `aurum' sit bonum amoris, n. 113, 1551, 1552; quod `argentum' sit verum, n. 1551, 2048; [5] inde constare potest quid significat, quod Velum templi discissum sit, Matth. xxvii 51; Marc. xv 38; Luc. xxiii 45, nempe quod Dominus intraverit in Ipsum Divinum omnibus apparentiis discussis, et quod simul aperuerit aditum ad ipsum Divinum per Suum Humanum Divinum factum. [6] De altero, seu tegumento pro janua tentorii, ita apud Mosen, Facies tegumentum ad ostium tentorii, ex hyacinthino et purpura, et coccineo dibapho, et xylino intertexto, opus acupictoris: et facies ad tegumentum quinque columnas shittim, et obduces eas auro, unci earum ex auro, et fundes iis quinque bases aeris, Exod. xxvi 36, 37; xxxvi 37, 38;
per hoc tegumentum repraesentatae sunt apparentiae boni et veri, quae prioribus inferiores seu exteriores sunt, seu mediae rationalis, in quibus sunt angeli secundi caeli; quae apparentiae paene similiter descriptae sunt, cum differentia tamen quod pro illo tegumento `quinque columnae et quinque bases' essent, per quem numerum significatur parum respective, nam hae apparentiae non ita cohaerent aut ita caelestes sunt ac apparentiae intimi seu tertii caeli; de numero `quinque' quod parum, videatur n. 649, 1686; et quia hae apparentiae spectant naturalia, mandatum quod `bases funderentur ex aere,' per aes enim repraesentabatur et significabatur bonum naturale {2}, n. 425, 1551. [7] De tertio, seu tegumento pro porta atrii, ita apud Mosen, Portae atrii tegumentum, viginti cubitorum, ex hyacinthino et purpura, et coccineo dibapho, et xylino intertexto, opus acupictoris; columnae eorum quatuor, bases harum quatuor, omnes columnae atrii circumcirca cinctae argento, unci earum ex argento, sed bases earum ex aere, Exod. xxvii 16, 17; xxxviii 18, 19;
per hoc tegumentum repraesentatae sunt apparentiae boni et veri adhuc inferiores seu exteriores, quae sunt infimae rationalis, in quibus sunt angeli primi caeli; hae apparentiae quia correspondent interioribus, descriptae sunt similiter, cum differentia tamen quod columnae non obductae auro, sed cinctae argento et quod unci essent ex argento, quibus significantur vera rationalia ex scientificis ortum immediate ducentia, et bases ex aere, quibus significantur bona naturalia: inde constare potest quod nihil non ibi repraesentativum caelestium et spiritualium regni Domini fuerit, seu quod ad omnem typum caelestium et spiritualium in tribus caelis facta sint; tum quod velamina seu tegumenta significaverint illa quae instar corporis seu amictus sunt circum seu extra intimum. [8] Praeterea quod velamina, tegumenta, amictus seu vestes significent vera inferiora respective, constare potest a multis locis in Verbo; ut apud Ezechielem, Byssus in acupictura ex Aegypto fuit expansum tuum, hyacinthinum et purpura ex insulis Elisha [fuit] tegumentum tuum, xxvii 7;
ubi de `Tyro' per quam significantur cognitiones interiores caelestium et spiritualium, proinde qui in illis sunt, n. 1201; `acupictura ex Aegypto' pro scientifico; quod `Aegyptus' sit scientificum, n. 1164, 1165, 1186, 1462; `hyacinthinum et purpura ex insulis Elisha, quod tegumentum' pro ritualibus correspondentibus cultui interno, n. 1156: [9] apud eundem, Descendent desuper soliis suis omnes principes malis, et removebunt amicula sua, et vestes acupicturae suae exuent, terroribus induentur, super terra sedebant, xxvi 16;
etiam de `Tyro,' `amicula et vestes acupicturae' pro cognitionibus ex scientificis, ita pro veris inferioribus: [10] apud eundem, Vestivi te acupicto, et calceavi te taxo, et accinxi te bysso: et obtexi te serico, et ornavi te ornamento, et dedi armillas super manus tuas, et torquem super guttur tuum.... Sumpsisti de vestibus tuis, et fecisti tibi excelsa variegata, et scortata es super illis;... sumpsisti vestes acupicti [tui], et texisti eas, xvi 10, 11, 16, 18;
de `Hierosolyma' quae est Ecclesia spiritualis, descripta qualis antiquitus, et qualis postea cum perversa; ejus spiritualia inferiora et doctrinalia sunt `vestes acupicti, byssi, serici': [11] apud Esaiam, Dominus Jehovah Zebaoth removens ex Hierosolyma et ex Jehuda {3}... omnem baculum panis, et baculum aquae;... tunc apprehendet vir fratrem suum domus patris sui, {4} Vestis tibi princeps eris nobis:... excipiet in die isto, dicendo, Non ero alligans, et in domo mea non panis, et non vestis; ne ponatis me principem populi.... Scabie afficiet Dominus verticem filiarum Zionis;... et in die illo removebit Dominus ornatum compedum, et reticulorum, et lunularum, et collariorum, et catenularum, et bracteolarum: et tiaras, et periscelides, et alligamenta, et domos animae, et inaures: annulos, et ornamenta nasi, mutatorias vestes, et amicula, et pepla, et aciaria, specula, et sindones, et cidares, et palliola, iii 1, 6, 7, 17-24;
`Hierosolyma' pro Ecclesia spirituali, `Jehuda' pro Ecclesia caelesti, `baculus panis, et baculus aquae qui removebitur' pro bono et vero; `vestis quae principi' pro veris quae sunt doctrinae; `amictus (o)et ornatus varii filiarum Zionis' qui enumerantur, sunt omnes et singuli genera et species boni et veri quibus privarentur; nisi singula quae memorantur, aliquid peculiare Ecclesiae (x)significarent, non `forent Verbi, in cujus unaquavis voce Divinum; (m)praedicantur de `filiabus Zionis,' per quas quod illa quae Ecclesiae sunt, significentur, videatur n. 2362:(n) [12] apud eundem, Excitare, excitare, indue robur tuum, Zion, indue vestes decoris tui, Hierosolyma, civitas sanctitatis; quia non addet, veniat in te amplius praeputiatus et immundus, lii 1, 2;
`Zion' pro Ecclesia caelesti, `Hierosolyma' pro spirituali, `vestes decoris' pro sanctis fidei: apud eundem, Telae eorum non sunt ad vestem, neque teguntur operibus eorum, opera eorum, opera iniquitatis, lix 6;
`telae' pro fictis veris quae non sunt ad vestem, `vestis' pro veris exterioribus {5} doctrinae et cultus; inde dicitur `neque teguntur operibus': [13] apud eundem, Gaudendo gaudebo in Jehovah, exsultabit anima mea in Deo meo, quia induet me vestibus salutis, amiculo justitiae texit me, lxi 10;
`vestes salutis' pro veris fidei, `amiculum justitiae {6}' pro bono charitatis: apud Johannem, Habes pauca nomina etiam in Sardibus, quae non polluerunt vestimenta sua, et ambulabunt Mecum in albis, quia digni sunt: qui vicerit, is induetur vestimentis albis, Apoc. iii 4, 5:
apud eundem, Beatus qui vigilat, et servat vestimenta sua, ut non ambulet nudus, Apoc. xvi 15:
apud eundem, Super thronis vidi viginti et quatuor seniores sedentes, indutos vestimentis albis, Apoc. iv (x)4;
ubi quo d `vestimenta' non sint vestimenta, patet, sed spiritualia quae sunt veri: [14] similiter quod Dominus dixit (m)de consummatione saeculi quod `non reverterentur retro ad tollendum vestimenta,' Matth (x)xxiv 18; Marc. xiii 16, ubi quod `vestimenta' sint vera, videatur n. 2454(n): (o)tum quod de `non induto veste nuptiarum,' Matth xxii 11, 12; et quod de Johanne, Quid exivistis videre, num hominem splendidis vestimenti indutum? qui splendida gerunt, in domibus regum sunt, Matth xi 8; Luc. vii 25;
pro quod non in externis doctrinae et cultus, sed in internis, quare addit, Quid exivistis videre, num prophetam? Dico vobis, etiam magis quam propheta, (x)Matth. xi 9;
[15] `propheta' pro externis doctrinae et cultus. (m)Quia `vestes' vera omni generis significabant, mandatum erat quod filii Israelis cum exirent Aegypto `mutuo peterent aurum et argentum, et vestes, et ponerent super filiis,' Exod. iii 22; xii 35, 36, tum quod `vestes plurium generum seu mixtae non induerentur,' Lev. xix 19; Deut. xxii 11; [16] et quo `facerent sibi peniculamenta in oris vestium, ponerent ibi filum hyacinthinum, et cum id viderent, recordarentur praeceptorum, et facerent ea,' Num. xv 38-40; discindebant etiam olim vestes, ut patet {7} Jos. vii 6; Jud. xi 35; 1 Sam. iv 12; 2 Sam. i 2, 11, 12; iii 31; xiii 30, 31; xv 32; 2 Reg. xxi 27; 2 Reg. v 7, 8; vi 30; xxii 11, 14 {8}, 19; Esai. xxxvi 22; xxxvii 1; (o)quod significabat zelum pro doctrina `ac vero, quod si laceratum; tum humiliationem, quod nihil apud eos, quod significatur per ornatum vestium.' [17] Quod per velamina, tegumenta, amictus aut vestes talia significentur, etiam a prophetia Jacobi, tunc Israelis, patet {9}, Ligabit ad vitem pullum suum, et ad vitem nobilem filius asinae suae; lavabit in vino vestimentum suum, et in sanguine uvarum velamen suum, Gen. xlix 11;
quid haec significant, nemo scire potest nisi ex sensu interno, qui nempe `vitis, vitis nobilis, pullus, filius asinae, vinum, sanguis uvarum, vestimentum, et velamen'; quod de Domino Qui ibi vocatur `Shiloh manifestum est; agitur ibi de `Jehudah' per quem repraesentatur Divinum caeleste Domini; per `vestimentum quod lavaret in vino' per `velamen quod in sanguine uvarum', significatur Ipsius Rationale et Naturale, quod Divinum faceret: [18] similiter apud Esaiam, Quis hic veniens ex Edom, infectus vestes ex Bozra, hic honorabilis in vestitu suo, incedens in multitudine roboris sui?... Quare rubicundus quoad vestem tuam, et vestes {10} tuae sicut calcantis in torculari? Et torcular calcavi solus ego, et de populis non quisquam mecum:... sparsa est victoria eorum super vestes meas, et omne indumentum meum pollui, lxiii 1-3;
ubi etiam `vestes et indumentum' pro Humano Domini, quod per pugnas tentationum et victorias Divinum ex propria potentia fecit, (m)quare dicitur `torcular calcavi solus ego, et de populis non quisquam mecum': quod `Isacus odoraretur odium vestium Esavi, et sic benediceret,' Gen. xxvii 27, simile involvit. [19] Ipsum Sanctum Divini Humani Domini etiam fuit vestimentum quod apparuit sicut lux, et sicut album fulgurans cum transformatus, de quo ita apud Matthaeum, Cum Jesus transformatus, splenduit facies Ipsius sicut sol, vestimenta Ipsius facta sunt sicut lux, xvii 2:
apud Lucam, Jesus cum oraret, facta est species faciei Ipsius alia, Ipsius vestimentum album fulgurans, ix 29:
et apud Marcum, Cum Jesus transformatus, vestimenta Ipsius facta splendentia, alba valde sicut nix, cujusmodi fullo super terra non potest dealbare, ix 3. Vestes sanctitatis quibus indutus Aharon, cum intraret intra velum, quae erant lini, simile {11} repraesentabant, Lev. xvi 2, 4; pariter vestes sanctitatis quae ad gloriam et decus, (o)ac ministerii, de quibus' Exod. xxviii 2 ad fin; xxxix {12} 1 ad fin.; in illis ne illum erat quod non repraesentabat. @1 i vero.$ @2 I has rationale, but 425 and 1551 show that A's reading naturale is correct.$ @3 AI o et ex Jehuda, but the explanation below requires their inclusion, as in Heb.$ @4 Sch ip dicens; A.V. `saying'; but it is not in Heb.$ @5 After cultus.$ @6 salutis AI.$ @7 legitur.$ @8 This verse seems to be inserted wrongly, perhaps 2 Kings xi 14 was confused with it.$ @9 constat.$ @10 vestis tua I.$ @11 i etiam.$ @12 i tum vestes ministerii ejus et filiorum ejus.$