9468.“染过两次的朱红色线”表相爱。这从“朱红色”和“染过两次”的含义清楚可知，“朱红色”和“染过两次”是指属天真理，这真理和相爱的良善是一样的。天使天堂被分为两个国度，即属天国度和属灵国度。两个国度都有一个内在和一个外在。在属天国度，内在就是对主之爱的良善，外在则是相爱的良善。这外在良善就是那“染过两次的朱红色”所表示的；“朱红色”表示良善本身，“染过两次”表示它的真理。但在属灵国度，内在是对邻之仁的良善，外在则是出于信的顺从的良善。“染过两次的朱红色”表示相爱的良善及其真理，是由于它在来世的表象；因为当这良善和真理的气场在最低层天堂呈为可见时，它就显为朱红色。事实上，从属天天堂降下来并在下面显现的事物从火焰取得自己的颜色，在下面因它所经过的中间天堂的光之亮白而变成朱红色。这解释了为何除了其它颜色外，朱红色用于居所的帘子（出埃及记26:1）；柜子前的幔子（出埃及记26:31）；帐幕的门帘（出埃及记26:36）；院门帘（出埃及记27:16）；以弗得（出埃及记28:6）；带子（出埃及记28:8）；决断的胸牌（出埃及记28:15）；以弗得袍子的底边（出埃及记28:33）。
“染过两次的朱红色”表示相爱的良善，就是属天国度或教会的外在良善，这一点从以下事实明显看出来：朱红色的毯子要铺在陈设饼的桌子上，再蒙上獾皮的遮盖物（民数记4:8）。桌子上的东西，尤其陈设饼表示属天国度或教会的至内层事物；而遮盖物则表示外层事物。也正因如此，将要收集起来的材料以这种顺序被列了出来；也就是说，首先提到的就是至内层事物，即蓝色和紫色；其次提到的是更外在的事物，即染过两次的朱红色线、细麻和母山羊毛；最后提到的是最外在的事物，即染红的公羊皮，獾皮；下文各处也一样。
由于“染过两次的朱红色”表示外在属天良善及其真理，所以这种颜色被用来描绘圣言的外在意义和源于它的教义。原因在于，圣言是从主的神性良善发出的神性真理，这神性真理在至内层天堂显为一道火光，在中间天堂显为一道闪亮的白光。
圣言和源于圣言的教义在撒母耳记下被如此描绘：
大卫作哀歌，吊扫罗和约拿单；他写下来，要把这首弓歌教导犹大人。以色列的女子啊，当为扫罗哭号！他曾使你们穿染过两次的朱红美衣，使你们衣服加上黄金的妆饰。（撒母耳记下1:17，18，24）
“染过两次的朱红美衣”表示提供属于相爱之良善的真理，因而提供来自一个属天源头的真理。这段预言所论述的主题是与爱和仁的教义分离的信之教义；也就是说，真理因分离的信之教义而被扼杀，但又通过爱和仁的教义得以恢复。因为杀了扫罗和约拿单的“非利士人”表示那些扞卫与爱和仁的教义分离的信之教义的人（3412，3413，8093，8096，8099，8313节）；“把这首弓歌教导犹大人”表示为那些处于爱和仁之良善的人提供构成教义的真理。“犹大人”是指那些处于爱之良善的人（参看3654，3881，5583，5603，5782，5794，5833，6363节）；“弓”是指真理的教义（2686，2709节）。
耶利米书：
你这被荒废的啊，你要做什么呢？你虽穿上染过两次的朱红衣服，佩戴黄金装饰，徒然美化你自己。（耶利米书4:30）
此处论述的是已荒废的教会；“穿上染过两次的朱红衣服，佩戴黄金装饰”表示指明或教导来自一个属天源头的教义真理和良善的生活方式，因而指明或教导源于圣言的真理和良善。类似的话出现在同一先知书：
素来吃美好食物的，现今在街上孤单凄凉；素来在朱红褥子养大的，如今却拥抱粪堆。（耶利米哀歌4:5）
“在朱红褥子养大”表示从小就在相爱的良善上接受源于圣言的教导。
由于包含在圣言外在意义中的事物在天堂显为朱红色，原因如前所述，所以那些利用圣言的外在意义来证实由爱自己爱世界的邪恶所产生的虚假，因而证实违背爱主和相爱的真理和良善的观念之人，就被说成是穿“紫色和朱红色衣服”。事实上，他们的外在因来自圣言而呈现出这样的表象；但他们的内在却是亵渎的。在启示录，“朱红色”就表示这类事物：
我就看见一个女人骑在朱红色的兽上，那兽满了亵渎的名号。那女人穿着紫色和朱红色的衣服。（启示录17:3，4）
这论及巴比伦，巴比伦表示这样一种宗教：其中圣言的圣物因被用来支持赞同恶魔般的爱，也就是自我之爱和尘世之爱的虚假，因而被用来在天上和地上掌权而遭到亵渎。又：
这大城阿，素常穿着细麻，紫色，朱红色，嵌有金子，宝石，和珍珠的衣服。（启示录18:16）
因此，“细麻，紫色料，朱红色料”也被列在巴比伦的货物当中（启示录18:12）。
由于圣言的外在方面在天堂显为朱红色，并且由于有一个流注从天堂出来进入人的记忆，而在记忆中，取自圣言的东西就显为这种颜色，所以朱红色用来提醒或记念某事，如摩西五经：
以色列人要为自己在衣服边上作繸子，又在底边的繸子上，加一根朱红色线，好叫他们通过它能记起耶和华一切的命令，并且遵行。（民数记15:38，39）
出于同样的原因，在有意义的记号使用普遍的古代，人们习惯于系一根红线来记念或提醒某事，如我们所读到的他玛的儿子谢拉，收生婆在他手上拴了一根染过两次的线（创世记38:28，30）；又如妓女喇合，她将一根朱红色线系在窗户上，好叫两个探子能记得他们的诺言（约书亚记2:18，21）。
由于一个人若不通过来自圣言、与他同住的真理和良善，就无法从邪恶和虚假中解脱出来，所以在洁净大麻疯时，就会用到“香柏木、朱红色线和牛膝草”（利未记14:4-7，49-52）；因为“大麻疯”表示被亵渎，因而被歪曲的真理（参看6963节）；从这些东西中“洁净”表示通过源于圣言的真理和良善从这些疾病中解脱出来。朱红色线以同样的方式用于从红母牛中所制成的除污秽和除罪的水（民数记19:6）；“除污秽和除罪的水”也表示通过源于圣言的真理和良善从邪恶和虚假中洁净和解脱出来。
由于在圣言中，大多数事物都有一个反面意义，所以“染过两次”和“朱红”也是如此。这时，它们表示虚假和邪恶，也就是这些真理和良善的对立面，如在以赛亚书：
你们的罪虽像染过两次的，必变白如雪；虽红如朱红，必如羊毛。（以赛亚书1:18）
这同样适用于“红”、“血”、“火焰”和“火”。它们在正面意义上表示爱与信之良善，但在反面意义上表示邪恶，就是它们的对立面。
Potts(1905-1910) 9468
9468. And scarlet double-dyed. That this signifies mutual love, is evident from the signification of "scarlet," and of "double-dyed," as being celestial truth, which is the same as the good of mutual love. There are two kingdoms into which the angelic heaven has been divided - the celestial kingdom, and the spiritual kingdom; and in each there is an internal and an external. The internal in the celestial kingdom is the good of love to the Lord, and the external is the good of mutual love. It is this latter good which is signified by "scarlet double-dyed;" by "scarlet" the good itself, and by "double-dyed" its truth. But in the spiritual kingdom the internal is the good of charity toward the neighbor, and the external is the good of obedience from faith. That "scarlet double-dyed" signifies the good of mutual love and its truth, is from its appearance in the other life; for when the sphere of this good and truth is presented to view in the lowest heaven, it appears of a scarlet color; because that which flows down from the celestial heaven and appears beneath, takes its color from flame, and beneath becomes scarlet from the shining whiteness of the light of the middle heaven, through which it passes. Hence, it is that among other colors, scarlet double-dyed was employed upon the curtains of the Habitation (Exod. 26:1); upon the veil before the ark (Exod. 26:31); upon the covering for the door of the tent (Exod. 26:36); upon the covering at the gate of the court (Exod. 27:16); upon the ephod (Exod. 28:6); upon the belt (Exod. 28:8) upon the breastplate of judgment (Exod. 28:15); and upon the fringes of the robe of the ephod (Exod. 28:33). [2] That "scarlet double-dyed" signifies the good of mutual love, which is the external good of the celestial kingdom or church, is evident from the fact that a cloth of scarlet double-dyed was to be spread over the table on which were the breads of faces, and that it was to be covered next with a covering of badgers' skins (Num. 4:8). For the inmost things that belong to the celestial kingdom or church, were signified by the things upon the table, especially by the breads; but exterior things by the coverings. From this also it is that the things to be collected are enumerated in this order; namely, the inmost things first, which were blue and crimson; the more outward things in the second place, which were scarlet double-dyed, fine linen, and goats' wool; and lastly the outermost things, which were skins of red rams and badgers' skins; in like manner everywhere in what follows. [3] As external celestial good and its truth are signified by "scarlet double-dyed," therefore the Word as to the external sense, and its derivative doctrine, are expressed by this color, for the reason that the Word is the Divine truth that proceeds from the Divine good of the Lord, and this appears as a flaming light in the inmost heaven, and as a shining white light in the middle heaven. [4] The Word and its derivative doctrine are thus expressed in the second book of Samuel:
David lamented a lamentation over Saul and over Jonathan; and he wrote down to teach the sons of Judah the bow. Ye daughters of Israel weep over Saul, who clothed you in double-dyed with delights, who put an ornament of gold upon your apparel (2 Sam. 1:17, 18, 24). "To clothe in double-dyed" denotes to instruct in the truths that belong to the good of mutual love, thus in truths from a celestial origin. The subject treated of in this prophetic utterance is the doctrine of faith separated from the doctrine of love and charity; namely, that through the doctrine of faith separated, truths are extinguished, but are restored through the doctrine of love and charity. For by "the Philistines," by whom Saul and Jonathan were slain, are signified those who are in the doctrine of faith separated from the doctrine of love and charity (n. 3412, 3413, 8093, 8096, 8099, 8313); and by "teaching the sons of Judah the bow" is signified instructing in the truths of doctrine those who are in the good of love and charity. (That "the sons of Judah" denote those who are in the good of love, see n. 3654, 3881, 5583, 5603, 5782, 5794, 5833, 6363; and that a "bow" denotes the doctrine of truth, n. 2686, 2709.) [5] In Jeremiah:
Thou therefore, O wasted one, what wilt thou do? Though thou clothest thyself with double-dyed, though thou deckest thee with an ornament of gold, in vain shalt thou make thyself beautiful (Jer. 4:30). The church that has been laid waste is here treated of; "clothing herself with double-dyed," and "decking herself with an ornament of gold," denotes to teach the truths of doctrine that are from a celestial origin, and the goods of life, consequently truths and goods from the Word. In like manner in the same:
They that did eat delicacies have been laid waste in the streets; they that were brought up upon scarlet have embraced a dunghill (Lam. 4:5). "To be brought up upon scarlet" denotes to be instructed from the Word from infancy in the good of mutual love. [6] As the things that belong to the external sense of the Word appear in heaven of a scarlet color, for the reason spoken of above, therefore they who apply the external sense of the Word to the confirmation of falsities from the evils of the love of self and of the world, and thus to those which are contrary to the truths and goods of love to the Lord and of mutual love, are said to be "clothed in crimson and scarlet;" for so do their outward things appear, because they are from the Word; but their internal things are profane. Such things are signified by "scarlet" in John:
I saw a woman sitting upon a scarlet beast, full of names of blasphemy; she was clothed in crimson and scarlet (Rev. 17:3, 4);
speaking of Babylon, by which is meant a religion in which the holy things of the Word are profaned by being applied to falsities that favor diabolical loves, which are the loves of self and of the world, thus to gaining dominion in the heavens and on earth. Again in the same:
The great city that was clothed in fine linen, and crimson, and scarlet; and gilded with gold, and precious stone, and pearls (Rev. 18:16). Therefore also among the merchandise of Babylon are enumerated "fine linen, crimson, and scarlet" (Rev. 18:12). [7] As the external of the Word appears in heaven of a scarlet color, and as there is an influx out of heaven into man's memory, in which what is drawn from the Word appears of such a color, therefore scarlet was employed in relation to the remembrance of things; as in Moses:
The sons of Israel shall make them a train upon the borders of their garments, and shall put upon the train of the border a scarlet* thread, that by it they may remember all the commandments of Jehovah, and do them (Num. 15:38, 39). [8] For the same reason also it was customary in ancient time, when significatives were in use, to bind a scarlet thread for the remembrance or recollection of a thing, as we read of Perez the son of Tamar, upon whose hand "the midwife bound a double-dyed thread" (Gen. 38:28, 30); and as we read of the harlot Rahab, who "bound a scarlet thread in the window, that the spies might remember their promise" (Josh. 2:18, 21). [9] As a man cannot be withdrawn from evils and falsities except by means of the truths and goods that are with him from the Word, therefore in the cleansing of leprosy there were employed "cedar wood, scarlet, and hyssop" (Lev. 14:4-7, 49-52); for "leprosy" denotes truth profaned, thus falsified (see n. 6963); and "to be cleansed from" these things denotes to be withdrawn from them by means of the truths and goods which are from the Word. In like manner scarlet was employed "in the waters of separation and expiation made from a red heifer" (Num. 19:6); "the waters of separation and expiation" also signified purification and withdrawal from evils and falsities by means of truths and goods from the Word. [10] As most things have an opposite sense, so also have "double-dyed" and "scarlet," and then they signify falsities and evils which are opposed to the before-mentioned truths and goods; as in Isaiah:
Though your sins be as double-dyed, they shall be as white as snow; though they be red as scarlet, they shall be as wool (Isa. 1:18);
the case herein is the same as with "red," with "blood," with "flame," and with "fire," which in the genuine sense signify the goods of love and of faith; but in the opposite sense the evils contrary to them. * The Latin has "scarlet" here; but blue in n. 2576, etc., as also it is in the Hebrew.
Elliott(1983-1999) 9468
9468. 'And twice-dyed scarlet' means mutual love. This is clear from the meaning of 'scarlet' and 'twice-dyed' as celestial truth, which is the same thing as the good of mutual love. There are two kingdoms into which the angelic heaven is divided, the celestial kingdom and the spiritual kingdom. In both there is an internal and an external, the internal in the celestial kingdom being the good of love to the Lord and the external the good of mutual love. This external good is what 'twice-dyed scarlet' serves to mean, 'scarlet' the actual good and 'twice-dyed' its truth. But in the spiritual kingdom the internal is the good of charity towards the neighbour and the external the good of obedience that is the product of faith. 'Twice-dyed scarlet' means the good of mutual love and its truth on account of its appearance in the next life; for when the sphere of that good and truth is revealed visually in the lowest heaven it appears there as the colour scarlet. For what comes down from the celestial heaven and appears on a lower level begins as flaming red but is turned into scarlet on the lower level by the whiteness of light in the middle heaven through which it passes. This explains why twice-dyed scarlet was to be used among the other colours on the curtains of the dwelling-place, Exod 26:1, on the veil before the ark, Exod 26:31, on the screen to the door of the tent, Exod 26:36, on the screen to the gate of the court, Exod 27:16, on the ephod, Exod 28:6, on the belt, Exod 28:8, on the breastplate of judgement, Exod 28:15, and on the hem of the robe of the ephod, Exod 28:33.
[2] The fact that 'twice-dyed scarlet' means the good of mutual love, which is the external good of the celestial kingdom or Church, is evident from the consideration that over the table where the loaves of the Presence were laid a twice-dyed scarlet cloth was to be spread, which was then to be covered with a covering of badger skin, Num 4:8. The inmost things of the celestial kingdom or Church were meant by what lay on the table, chiefly the loaves, but more external things by its coverings. This also accounts for the order in which the materials that were to be gathered together are listed, that is to say, the inmost things, which were the violet and the purple, are mentioned first; the more external things, which were the twice-dyed scarlet, the fine linen, and the wool of she-goats, are mentioned secondly; and the completely external things, which were the skins of red rams and the skins of badgers, are mentioned last. The like applies everywhere else in what follows.
[3] Since external celestial good and its truth is meant by 'twice-dyed scarlet', this colour is used to portray the outward sense of the Word and teachings derived from it. The reason for this is that the Word is Divine Truth emanating from the Lord's Divine Good, appearing as flaming light in the inmost heaven and as brilliantly white light in the middle heaven.
[4] The Word and teachings derived from the Word are portrayed in this way in the second Book of Samuel,
David lamented with this lamentation over Saul and over Jonathan, and entitled it, To teach the children of Judah the bow. Daughters of Israel, weep over Saul who clothed you in twice-dyed delicately,a who placed an ornament of gold on your apparel. 2 Sam 1:17, 18, 24.
'Clothing in twice-dyed' stands for providing with truths that go with the good of mutual love, thus with truths from a celestial origin. This prophetic utterance refers to teachings about faith separated from teachings about love and charity; that is to say, it refers to truths which are snuffed out by such a separation but are then restored by those teachings about love and charity. For by 'the Philistines', who killed Saul and Jonathan, are meant those who champion teachings about faith separated from teachings about love and charity, 3412, 3413, 8093, 8096, 8099, 8313; and 'teaching the children of Judah the bow' means providing those who are governed by the good of love and charity with the truths that compose religious teachings.
'The children of Judah' are those governed by the good of love, see 3654, 3881, 5583, 5603, 5782, 5794, 5833, 6363. 'The bow' is teachings that send out the truth, 2686, 2709.
[5] In Jeremiah,
You who have therefore been laid waste, what will you do? If you clothe yourself in twice-dyed, if you deck yourself with ornaments of gold, in vain will you make yourself beautiful. Jer 4:30.
This refers to the Church when it has been laid waste. 'Clothing oneself in twice-dyed and decking oneself with ornaments of gold' means pointing out the truths of doctrine from a celestial origin and the good ways to live, consequently pointing out truths and aspects of good derived from the Word. Something similar occurs in the same prophet,
Those who ate delicacies are desolateb in the streets; those brought up in scarlet have embraced the dunghill. Lam 4:5.
'Being brought up in scarlet' stands for receiving instruction since early childhood in the good of mutual love derived from the Word.
[6] Because those things contained in the outward sense of the Word appear in heaven as the colour scarlet, for the reason stated above, people who use the outward sense of the Word to substantiate falsities arising from the evils of selfish and worldly love, thus ideas contrary to truths and forms of the good of love to the Lord and of mutual love, are said to be clothed in purple and scarlet. For their externals, being from the Word, display such an appearance; but their internals are profane. Such things are meant by 'scarlet' in John,
I saw a woman sitting on a scarlet beast, full of blasphemous names. She was clothed in purple and scarlet. Rev 17:3, 4.
This refers to Babylon, which means a religion in which the holy things of the Word are made profane by the use of them to support false ideas that favour the devilish kinds of love, which are self-love and love of the world, and so to exercise control in heaven and on earth. Like things are also meant in another part of the same book, [where it is called,]
The great city, which was clothed in fine linen and purple and scarlet, and coveredc with gold and precious stones and pearls. Rev 18:16.
Therefore also fine linen, purple, and scarlet are listed among Babylon's wares in Rev 18:12.
[7] Since the outward aspect of the Word appears in heaven as the colour scarlet, and since there is an influx from heaven into the human memory, in which the things derived from the Word appear in that shade of colour, scarlet was used with objects that served as a reminder of something, as in Moses,
The children of Israel shall make for themselves a fringe on the hems of garments, and they shall put on the fringe of the hem a violetd thread, that by means of it they might remember all the commandments of Jehovah and do them.e Num 15:38, 39.
[8] For the same reason also it was customary in ancient times, when meaningful signs were in common use, to tie on a scarlet thread as the memorial or reminder of something, as one reads about Tamar's son Zerah,f on whose hand the midwife tied a twice-dyed thread, Gen 38:28, 30, and about the prostitute Rahab, who tied a scarlet thread on the window, so that the spies would remember the promise, Josh 2:18, 21.
[9] Since a person cannot be released from evils and falsities except by means of the truths and forms of good that reside with the person from the Word, cedar wood, scarlet, and hyssop were used in cleansings from leprosy, Lev 14:4-7, 49-52. For 'leprosy' means truth when it has been rendered profane, and so has been falsified, 6963, and 'being cleansed' means being released from those ills by means of truths and forms of good which are derived from the Word. Scarlet was in like manner used in the preparation of the water of separation and expiation involving the red cow, Num 19:6; the water of separation and expiation served as well to mean purification and release from evils and falsities by means of truths and forms of good that are derived from the Word.
[10] As the majority of things in the Word can have a contrary meaning, so too can 'twice-dyed' and 'scarlet'. Then they mean falsities and evils, which are the opposites of those truths and forms of good, as in Isaiah,
Though your sins are like twice-dyed, they will be as white as snow. Though they are as red as scarlet, they will be like wool. Isa 1:18.
The same applies to 'red', 'blood', 'flame', and 'fire'. In the true sense they mean forms of the good of love and faith, but in the contrary sense the evils which are their opposites.
Latin(1748-1756) 9468
9468. `Et coccineum dibaphum': quod significet amorem mutuum, constat ex significatione `coccinei et dibaphi' quod sit verum caeleste, quod idem est cum bono amoris mutui; sunt duo regna in quae caelum angelicum distinctum est, regnum caeleste et regnum spirituale; in utroque est internum et externum, internum in regno caelesti est bonum amoris in Dominum, et externum est bonum amoris mutui; hoc bonum est quod per `coccineum dibaphum' significatur, per `coccineum' ipsum bonum et per `dibaphum' verum ejus; in regno autem spirituali internum est bonum charitatis erga proximum, et externum est bonum oboedientiae ex fide. Quod `coccineum dibaphum' sit bonum amoris mutui et ejus verum, est ex apparentia ejus in altera vita; cum enim sphaera illius boni et veri sistitur visibilis in caelo infimo, tunc apparet illa colore coccineo; {1}nam quod ex caelesti caelo defluit et apparet infra, hoc trahit colorem ex flammeo, et infra (x)fit coccineum ex candore lucis caeli medii quod transit; inde est quod dibaphum coccineum inter alios colores {2} adhibitum fuerit super aulaeis habitaculi, Exod. xxvi 1, super velo ante arcam, Exod. xxvi 36, super tegumento pro ostio tentorii, Exod. xxvi 36, super tegumento ad portam atrii, Exod. xxvii 16, super ephodo, Exod. xxviii 6, super balteo, Exod. xxviii 8, super pectorali judicii, Exod. xxviii 15, super fimbriis pallii ephodi, Exod. xxviii 33. Quod `coccineum dibaphum' significet bonum amoris mutui, 2 quod est bonum externum regni {3}seu Ecclesiae caelestis, patet ex eo quod pannus coccinei dibaphi expanderetur super mensa, ubi panes facierum, et dein operiretur tegumento pellis melis, Num. iv 8; intima enim quae regni {3}seu Ecclesiae caelestis, significabantur per illa quae super mensa, {4} praecipue per panes, exteriora autem per illa quae tegebant; inde quoque est quod in tali ordine recenseantur illa quae colligerentur, nempe intima {5}primum, quae erant hyacinthinum et Purpura; exteriora secundo, quae erant coccineum dibaphum, linum byssinum, et lana caprarum, et prorsus externa ultimo, quae erant pelles arietum rubrorum et pelles melium; similiter in sequentibus ubivis. Quoniam bonum externum caeleste et ejus verum per `coccineum 3 dibaphum' significatur, ideo Verbum quoad sensum externum et inde doctrinale per id exprimitur; causa est quia Verbum est Divinum Verum procedens a Divino Bono Domini, et id apparet ut lux flammea in intimo caelo, et ut lux candida in medio; ita exprimitur Verbum et doctrinale ex Verbo in Libro 2 Samuelis, Lamentatus est David lamentationem super Schaule et super Jonathane, et inscripsit ad docendum filios Jehudae arcum: filiae Israelis, super Schaule flete, qui amicivit vos dibapho cum deliciosis, qui imposuit ornatum auri super vestem vestram, i 17, 18, 24;4 'amicire dibapho' pro instruere de veris quae boni amoris mutui, ita de veris ex origine caelesti; agitur in prophetico illo de doctrina fidei separata a doctrina amoris et charitatis, nempe quod vera per illam separatam exstinguantur, at quod per hanc seu per doctrinam amoris et charitatis restaurentur; per Philisthaeos enim, a quibus occisi fuerunt Schaul et Jonathan, significantur illi qui in doctrina fidei separat (d)a doctrina amoris et charitatis sunt, n 3412, 3413, 8093, 8096, 8099, 8313, et per `docere filios Jehudae arcum' significatur instruere illos qui in bono amoris et charitatis de veris doctrinae; quod `fili Jehudae' sint qui in bono amoris {6}, videatur n. 3654, 3881, 5583, 5603 5782, 5794, 5833, 6363, et quod 'arcus' sit doctrina veri, n. 2686, 2709:
5 apud Jeremiam, Tu ergo vastata, quid facies si indueris te dibapho, si ornaveris te ornatu auri? frustra pulchram reddes te, iv 30;
agitur ibi de Ecclesia vastata; `induere se dibapho et ornare se ornatu auri' est docere vera doctrinae ex origine caelesti, et bona vitae, proinde vera et bona ex Verbo: similiter apud eundem, Qui comederunt lautitias, devastati sunt in plateis; educati super coccino, amplexi sunt sterquilinium, Threni iv 5;
`educari super coccino' pro ab infantia instrui in bono amoris mutui ex Verbo. 6 Quoniam illa quae sunt Verbi in sensu externo, apparent in caelo colore coccineo, ex causa de qua supra, ideo qui sensum (t)Verbi externum applicant ad confirmanda {7}falsa ex malis amoris sui et mundi, ita quae sunt contraria veris et bonis amoris in Dominum et amoris mutui, dicuntur induti purpura et coccino; externa enim quia ex Verbo, ita apparent, sed interna sunt profana; talia per `coccinum' significantur apud Johannem, Vidi mulierem sedentem super bestia coccinea, plenam nominibus blasphemiae; erat induta purpura et coccino, Apoc. xvii 3, 4;
ibi de Babylone, per quam intelligitur religio {8} qua profanantur sancta Verbi per applicationem ad falsa faventia diabolicis amoribus, qui sunt amores sui et mundi, ita ad dominandum in caelis et in terris: etiam alibi apud eundem, Urbs magna, quae induta byssino et purpureo et {9}coccino, inaurata auro, et lapide pretioso, et margaritis, Apoc. xviii 16;
ideo etiam inter merces Babylonis recensentur byssus, purpura, coccinum, Apoc. xviii 16. Quoniam externum Verbi colore coccineo apparet in caelo, et 7 quoniam ex caelo est influxus in memoriam hominis, in qua illa quae ex Verbo tali colore apparent, ideo coccineum adhibebatur {10}circa recordationes rei, {11}ut apud Moschen, {12}Filii Israelis facient sibi peniculamentum super alae vestium, et {13}dabunt super peniculamentum alae filum {14}hyacinthinum; ut per id recordarentur omnium praeceptorum Jehovae, et facerent illa, Num. xv 38, 39. Ex eadem causa etiam sollemne fuit antiquis temporibus, cum 8 significativa in usu fuerunt, alligare filum coccineum propter rei memoriam seu recordationem, sicut legitur de Perez filio Thamaris, super cujus manu obstetrix ligavit dibaphum, Gen. xxxviii 28, 30; et de meretrice Rachab, quae in fenestra ligavit filum coccineum, ut exploratores recordarentur promissi, Jos. ii 18, (x)21. Quoniam homo a malis et falsis abduci nequit quam {15}per vera et 9 bona quae apud hominem ex Verbo, ideo in mundationibus leprae adhibebatur lignum cedri, {16}coccinum, et hyssopus, Lev. (x)xiv 4-7, 49-52; lepra enim est verum profanatum, ita falsificatum, n. 6963, mundari ab illis est abduci per vera et bona quae ex Verbo; {17}similiter adhibebatur coccinum ad aquas separationis et expiationis ex vacca {18}rubra, Num. xix 6; aquae separationis et (x)expiationis etiam significabant purificationem et abductionem a malis et falsis per vera et bona ex Verbo. 10 Sicut pleraque in Verbo (t)sensum oppositum habent, ita quoque dibaphum et coccineum, et tunc significant falsa et mala veris et bonis illis contraria, ut apud Esaiam, Si fuerint peccata vestra sicut dibapha, sicut nix albescent; si rubra fuerint sicut coccinum, sicut lana erunt, i 18;
{19}hoc similiter se habet sicut cum rubro, cum sanguine, cum flamma cum igne, quae in genuino sensu significant bona amoris et fidei, in opposito autem mala illis contraria. @1 quod enim$ @2 i etiam$ @3 et$ @4 i et$ @5 primo$ @6 i mutui$ @7 mala et falsa$ @8 i in$ @9 coccineo$ @10 ad memorias seu$ @11 sicut$ @12 Quod filii Israelis facerent$ @13 darent$ @14 coccineum AI$ @15 per Verbum et per influxum in bona et vera, quae apud hominem ex illo, ideo in mundationibus leprae apud hominem et in domo,$ @16 coccineum$ @17 similiter ad parandas$ @18 rufa$ @19 similiter se cum his$