1042# 启17:4.“那女人穿着紫色和朱红色的衣服”表示这种宗教说服在外在上的表象，就好像它来自天上的良善和真理，而它在内在上来自魔鬼的邪恶和虚假。这从“女人”、“穿着”、“紫色”和“朱红色”的含义清楚可知：“女人”是指天主教徒的宗教说服；“穿着”是指处于外在，因为“衣服”是披盖的外在事物；因此，“穿着”是指外在上的表象。“紫色”是指来自一个属天源头的良善，也指邪恶，即该良善的对立面，这邪恶被称为魔鬼的邪恶（对此，我们稍后会提到）。“朱红色”是指来自一个属天源头的真理，也指虚假，就是这真理的对立面，这虚假被称为魔鬼的虚假。接下来会说明，这些良善和真理不同于来自一个属灵源头的良善和真理，这同样适用于与它们对立的邪恶和虚假，这些邪恶和虚假被称为地狱的邪恶和虚假。
经上之所以如此描述这个女人，也就是淫妇和巴比伦，是因为在圣言中，经上根据其外在表象来描述那些处于邪恶和由此而来的虚假之人，因而描述的是他们在拜他们的人眼里的样子。他们被如此描述，是因为圣言的字义由表象构成；而灵义脱去了这些表象，并将内层事物赤裸裸地呈现出来，没有衣服；当这些事物出现时，它们以完全不同的形式出现。如此处在外在表象上所看到“穿着紫色和朱红色衣服”的这个女人，在其内在形式上被称为“地上的淫乱和可憎之物的母”；同样的话论及穿着紫色袍和细麻布衣服的财主，然而，他却被投入地狱（路加福音16:19）；同样的话也论及亚述人，以及与他同在的阿荷拉和阿荷利巴，也就是撒玛利亚和耶路撒冷，他们被称为官长和领袖，穿着蓝衣骑着马（以西结书23:6,12）。在其它经文中也是如此。巴比伦在此被描述为出现在世上的淫妇或妓女，虽穿着华丽，却因充满不洁而令人憎恶。
在从圣言证明“紫色和朱红色”表示来自一个属天源头的良善和真理之前，要先说一说这些良善和真理。从主发出的神性良善与祂的神性真理是合一的，正如在春天，太阳的热与光是合一的一样。但天使作为从主发出的神性良善和神性真理的接受者，却分为属天的和属灵的。那些接受主的神性良善多于祂的神性真理的天使被称为属天天使，因为这些天使构成被称为属天国度的主的国度。而那些接受主的神性真理多于祂的神性良善的天使被称为属灵天使，因为主的属灵国度是由这些天使组成的。这清楚表明，良善和真理有双重源头，即一个属天源头和一个属灵源头。那些来自一个属天源头的良善和真理是对主之爱的良善和真理；而那些来自一个属灵源头的良善和真理是对邻之仁的良善和真理。这种区别就像更高与更低，或内层与外层之间的区别，因而就像那些处于更高或内在层级的事物与那些处于更低或外在层级的事物之间的区别。这种区别的性质可从《天堂与地狱》一书关于天堂的三个层级，因而天使的三个层级，以及他们的聪明和智慧所说的看出来（参看HH33–34,38–39,208–209,211,435节）。
在圣言中，“紫色”表示这良善，“朱红色”表示这真理，这一点可从圣言中提到它们的经文明显看出来。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）
这些话论及推罗，推罗表示在真理和良善的知识方面的教会，“蓝色，紫色”表示那些来自一个属天源头的知识，“篷和帆”表示这个教会的外在。路加福音：有一个财主穿着紫色和细麻布衣服，天天奢华宴乐。（路加福音16:19）
“财主（即富人）”是指犹太民族和其中的教会，这个教会因他们所拥有的来自圣言的良善和真理的知识而被称为财主，“紫色”与良善的知识有关，“细麻布”与真理的知识有关，两者都来自一个属天源头。耶利米哀歌：
那些从前吃美食的，如今在街上被荒废；那些从前在朱红褥子养大的，如今却拥抱粪堆。（耶利米哀歌4:5）
“在朱红褥子养大”是指从幼年起就在来自属天良善的真理上被教导。由于会幕代表天堂，亚伦的圣衣代表天堂的圣物，紫色和朱红色表示天堂的良善和真理，所以会幕的帷幔和幔子，以及亚伦的圣衣是用蓝色、紫色和染过两次的朱红色线，以及捻的细麻织成的；如：居所的帷幔（出埃及记26:1）；约柜前面的幔子（出埃及记26:8）；帐幕的门帘（出埃及记26:36）；院子的门帘（出埃及记27:16）；以弗得（出埃及记28:6）；腰带（出埃及记28:8）；决断胸牌（出埃及记28:15）；以弗得袍子的底边（出埃及记28:33）。由于“染过两次的朱红色”表示属天良善的真理，所以：
在脸饼或陈设饼的桌子上蒙上染过两次的朱红色毯子，后来蒙上獾皮的遮盖物。（民数记4:8）
桌子上的东西，也就是饼，表示属天国度的至内在事物；而遮盖物表示外在事物，外在事物与来自良善的真理有关。
由于“朱红色”表示来自属天良善的真理，也就是圣言字义的真理，所以它被用来作纪念，如：
以色列人要为自己在衣服边上作繸子，钉一根朱红色带子，好叫他们因它就记得耶和华的一切诫命，并且遵行。（民数记15:38,39）
出于同样的原因，在古代，当使用象征物时，系一根朱红色线作为对某件事的提醒或纪念是一种习俗，如关于他玛的儿子法勒斯和妓女喇合，我们所读到的：
收生婆拿朱红色线拴在他手上。（创世记38:28,30）
关于妓女喇合：她把朱红线绳系在窗户上，好叫探子可以记住他们的承诺。（约书亚记2:17,21）
由于从邪恶中的一切洁净都是通过来自圣言的真理实现的，所以在洁净的时候用到香柏木，朱红色线和牛膝草（利未记14:4–7,49–52）；用出于红母牛的朱红色线（即把朱红色线丢在烧红母牛的火中）来作赎罪和分离的水（即除污秽的水）（民数记19:6）。紫色和朱红色的这种含义源于这些颜色的性质。因为天堂里有远比世上的更灿烂的颜色，它们起源于那里的光。由于红色在那里起源于某种火或火焰一般的东西，而火和火焰一般的东西在那里则起源于爱之良善，所以“紫色”表示来自一个属天源头的良善。但朱红色从火焰一般，同时又闪闪发光或发白的东西中获得自己的颜色，来自光的这种白色或闪光表示真理；因此，这个颜色表示属天良善的真理。
圣言中的绝大多数事物都有一个反面意义，紫色和朱红色也是如此；它们在反面意义上表示反对这些良善和真理的邪恶和虚假。如在以赛亚书：
你们的罪虽像朱红，必变白如雪；虽红如丹颜，必如羊毛。（以赛亚书1:18）
由于“朱红色”和“雪”一样，表示真理，“丹颜或紫色”和“羊毛”一样，表示良善，还由于“朱红色和紫色”在反面意义上表示虚假和邪恶（虚假和真理，并邪恶和良善通过对立而相对应，或说拥有彼此对立的对应关系），所以经上说：“你们的罪虽像朱红，必变白如雪；虽红如丹颜，必如羊毛。”
1042. (Verse 4) And the woman was arrayed in crimson and scarlet. That this signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, although in internals it is from diabolical evil and falsity, is evident from the signification of the woman, as denoting the religious persuasion among the Papists; and from the signification of being arrayed, as denoting to be in externals; for garments denote things external that cover - hence being arrayed, denotes the appearance in externals; and from the signification of crimson, as denoting good from a celestial origin, and also the evil that is the opposite of this, which is called diabolical evil, of which we shall speak presently. And from the signification of scarlet, as denoting truth from a celestial origin, and also the falsity that is the opposite of this, which is called diabolical falsity. That those goods and truths differ from the goods and truths that are from a spiritual origin, and similarly the evils and falsities that are their opposites, which are called infernal evils and falsities, will be seen in the following article.
[2] The reason why the woman, who is the whore and Babylon, is thus described is, that those who are in evils and falsities therefrom are described in the Word from their external appearance; thus, such as they are in the eyes of the men who worship them. The reason why they are thus described is, that the sense of the letter of the Word consists of appearances. But the spiritual sense puts off those appearances, and presents interior things naked, without garments, which, when they appear, do so in quite another form. As in the present case, the woman outwardly appearing clothed in purple and scarlet is, in the internal form, called the mother of the whoredoms and abominations of the earth. Just as it is said of
The rich man clothed in crimson and fine linen, who notwithstanding was cast into hell (Luke 16:19).
And also concerning the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are said to be
Clothed in blue, officers and leaders, horsemen riding upon horses (Ezekiel 23:6, 12).
And so in other passages. Babylon here described as a whore appears in the world, splendidly clothed, but still abominable, because full of uncleanness.
[3] Before it is confirmed from the Word that crimson and scarlet signify goods and truths from a celestial origin, something shall first be said about those goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as the heat of the sun with its light in the time of spring. But the angels who are recipients of the Divine good and Divine truth proceeding from the Lord, are distinguished into celestial and spiritual. Those who receive the Divine good more than the Divine truth of the Lord are called celestial angels, because these constitute the kingdom of the Lord which is called the celestial kingdom. But the angels who receive the Lord's Divine truth more than His Divine good are called spiritual angels, because of these consists the Lord's spiritual kingdom. It is therefore evident that goods and truths are of a twofold origin - from a celestial origin and a spiritual origin. Those goods and truths that are from a celestial origin are the goods and truths of love to the Lord; whereas those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbour. The difference is like that between what is higher and what is lower, or between what is interior and what is exterior; consequently, as between those things that are in a higher or interior degree, and those that are in a lower or exterior. What is the nature of this difference is evident from what is said in the work on Heaven and Hell concerning the three degrees of the heavens, and thence of the angels; and also of their intelligence and wisdom (n. 33, 34, 38, 39, 208, 209, 211, 435).
[4] That crimson in the Word signifies that good, and scarlet that truth, is evident from the passages in the Word where they are mentioned. As in Ezekiel:
"Fine linen of needlework from Egypt was thy expansion; blue and crimson from the isles of Elisha was thy covering" (27:7).
This is spoken of Tyre, by which is signified the church as to the knowledges of truth and good. Blue and crimson denote those knowledges from a celestial origin. By covering and expansion are signified the externals of that church.
In Luke:
"There was a certain rich man, who was clothed in crimson and fine linen, and fared sumptuously every day" (Luke 16:19).
By the rich man is meant the Jewish nation, and the church there, called rich from the knowledges of good and truth from the Word, which they possessed, crimson having relation to the knowledges of good, and fine linen to the knowledges of truth, both from a celestial origin.
In Lamentations:
"Those that fed delicately are devastated in the streets; those that were brought up upon scarlet, embrace the dunghill" (4:5).
To be brought up upon scarlet denotes to be instructed from infancy in truths from celestial good.
[5] Because the tent of the assembly represented heaven, and the garments of Aaron the holy things of heaven, and crimson and scarlet signified the goods and truths of heaven, therefore, the curtains and veils of the tent, also the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine-twined linen. As, for example,
Upon the curtains of the tabernacle (Exodus 26:1).
Upon the veil before the ark (Exodus 26:8).
Upon the covering for the door of the tent (Exodus 26:36).
Upon the covering at the gate of the outer court (Exodus 27:16).
Upon the ephod (Exodus 28:6).
Upon the belt (Exodus 28:8).
Upon the breastplate of judgment (Exodus 28:15).
Upon the borders of the cloak of the ephod (Exodus 28:33).
Because double-dyed signified the truth of celestial good,
A cloth of scarlet double-dyed was spread over the table upon which was the bread of faces, and afterwards it was covered with a covering of badgers' skin (Numbers 4:8).
For the inmost things of the celestial kingdom were signified by those things that were upon the table, which were the bread, but the exterior things by those that covered them; these have reference to truths from good.
[6] Because truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by scarlet, therefore it was used for the sake of remembrance, as when it was ordered,
That the sons of Israel should make for themselves a fringe upon the borders of their garments, and should put upon the fringe of the borders a scarlet thread, that by it they might remember all the precepts of Jehovah, and do them (Numbers 15:38, 39).
For the same reason also it was a custom in ancient times, when significatives were in use, to tie a scarlet thread, in order to remember a thing. As we read concerning Perez, the son of Tamar,
That the midwife tied scarlet upon his hand (Genesis 38:28, 30).
And concerning the harlot Rahab,
That she tied in the window a scarlet thread, that the searchers might remember their promise (Jos. 2:17, 21).
[7] Because all purifications from evils take place by means of truths from the Word, therefore
In the cleansings they made use of cedar-wood, scarlet, and hyssop (Leviticus 14:4-7, 49-52);
And the scarlet from a red cow for the waters of expiation and separation (19:6).
The reason of such significations of crimson and scarlet is from their colours. For there are colours in heaven far more brilliant than in the world, that have their origin in the light there. And because red colour originates there from something fiery or flamy, and what is fiery and flamy there is from the good of love, hence crimson signifies good from a celestial origin. But scarlet, which derives its colour from what is flaming and white together, and the white from light signifies truth, therefore that colour signifies the truth of celestial good.
[8] As most things in the Word have an opposite sense, so also have crimson and scarlet; then they signify evils and falsities, the opposites of those goods and truths. As in Isaiah:
"Though your sins were as scarlet, they shall become white as snow; though they were red like crimson, they shall be as wool" (Isaiah 1:8).
Because by scarlet is signified truth, the same as by snow; and by crimson is signified good, the same as by wool; and since by scarlet and crimson, in the opposite sense, is signified falsity and evil, therefore, because falsity and truth, and evil and good, have an opposite correspondence to each other, it is said, "Though your sins were as scarlet, they shall become white as snow, and though they were red like crimson, they shall be as wool."
1042. Verse 4. And the woman was arrayed in purple and scarlet, signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, and yet in internals it is from devilish evil and falsity. This is evident from the signification of the "woman," as being the religious persuasion of the Papists; also from the signification of "arrayed," as being what it is in externals, for "garments" are external things that clothe; therefore "to be arrayed" means the appearance in externals. Also from the signification of "purple," as being good from a celestial origin, and also the evil opposite thereto, which is called devilish evil (of which presently). Also from the signification of "scarlet," as being truth from a celestial origin, and also the falsity opposite thereto, which is called devilish falsity. That these goods and truths differ from goods and truths that are from a spiritual origin, and that the like is true of the evils and falsities opposite to them, which are called infernal evils and falsities, will be shown in the following article.
[2] This woman, who is a harlot, and is Babylon, is thus described, because those who are in evils and in falsities therefrom are described in the Word from their external appearance, thus such as they are in the eyes of the men who worship them. They are so described because the sense of the letter of the Word consists of appearances; while the spiritual sense puts off those appearances, and presents interior things naked, without clothing, and when these appear, they appear in a wholly different form; as here the woman seen in external appearance "arrayed in purple and scarlet," is called, as to her internal form, "the mother of the whoredoms and of the abominations of the earth;" and the like is said of:
The rich man clothed in purple and fine linen, who, nevertheless, was cast into hell (Luke 16:19);
also of the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are called:
Officers and leaders, horsemen clothed in blue riding upon horses (Ezekiel 23:6, 12).
So in other passages. Babylon is here described as a harlot appears in the world, splendidly clothed and yet abominable, because full of uncleanness.
[3] Before proving from the Word that "purple and scarlet" signify goods and truths from a celestial origin, something shall be said about such goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as heat from the sun is with light in the time of spring. But the angels, who are recipients of the Divine good and Divine truth proceeding from the Lord, are distinguished into celestial and spiritual. Those who receive more of the Lord's Divine good than of His Divine truth are called celestial angels; because these constitute the kingdom of the Lord that is called the celestial kingdom. But the angels who receive more of the Lord's Divine truth than of His Divine good are called spiritual angels, because the Lord's spiritual kingdom consists of these. This makes clear that goods and truths have a twofold origin, namely, a celestial origin and a spiritual origin. Those goods and truths that are from a celestial origin are the goods and truths of love to the Lord; while those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbor. The difference is like that between higher and lower, or between interior and exterior; thus like that between things that are in a higher or interior degree, and those that are in a lower or exterior degree; and what this difference is can be seen from what has been said in the work on Heaven and Hell about the three degrees of the heavens, and thus of the angels, and of their wisdom and intelligence (n. 33, 34, 38-39, 208-209, 211, 435).
[4] That "purple" signifies in the Word that good, and "scarlet" that truth, can be seen from the passages in the Word where they are mentioned. As in Ezekiel:
Fine linen of embroidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering (Ezekiel 27:7).
This is said of Tyre, which signifies the church as to the knowledges of truth and good, "blue and purple" standing for such knowledges from a celestial origin, and "covering and spreading forth" signifying the externals of that church. In Luke:
There was a certain rich man, who was clothed in purple and fine linen and indulged in delicacies every day (Luke 16:19).
The "rich man" means the Jewish nation and the church therein, which was called "rich" from the knowledges of good and truth from the Word that they had, "in purple" meaning the knowledges of good, and "in fine linen" the knowledges of truth, both from a celestial origin. In Lamentations:
They that did eat delicacies are laid waste in the streets; they that were brought up in scarlet have embraced a dunghill (Lamentations 4:5).
"To be brought up in scarlet" means to be instructed from infancy in truths from celestial good.
[5] As the Tent of meeting represented heaven, and the garments of Aaron represented the holy things of heaven, and purple and scarlet signify the goods and truths of heaven, so the curtains and veils of the Tent, as well as the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine linen woven together; as:
The curtains of the habitation (Exodus 26:1);
The veil before the ark (Exodus 26:31);
The covering for the door of the Tent (Exodus 26:36);
The covering at the gate of the court (Exodus 27:16);
The ephod (Exodus 28:6);
The belt (Exodus 28:8);
The breastplate of judgment (Exodus 28:15);
The fringes of the robe of the ephod (Exodus 28:33).
Because "scarlet double-dyed" signified the truth of celestial good, therefore:
A cloth of scarlet double-dyed was spread over the table upon which was the bread of faces, and afterwards it was covered with a covering of the skin of the badger (Numbers 4:8).
For the inmost things of the celestial kingdom were signified by the things that were upon the table, which were loaves; but the exterior things by the coverings, which have reference to truths from good.
[6] As truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by "scarlet," it was used for remembrances, as that:
The sons of Israel should make for themselves a train on the borders of their garment, and should put upon the train of the border a cord of scarlet, that by it they might remember all the commandments of Jehovah and do them (Numbers 15:38-39).
And for the same reason it was a custom in ancient times, when significatives were in use, to tie a scarlet cord as a reminder or remembrance of a thing, as is said of Perez the son of Tamar, that:
The midwife tied scarlet upon his hand (Genesis 38:28, 30);
and of the harlot Rahab, that:
She tied in the window a scarlet cord, that the spies might remember their promise (Joshua 2:17, 21).
[7] As all purifications from evils are effected by truths from the Word, therefore:
Cedar wood, scarlet and hyssop were used in cleansings (Leviticus 14:4-7, 49-52).
And scarlet was used for the waters of separation and expiation from a red heifer (Numbers 19:6).
Purple and scarlet derive their signification from the nature of these colors. For there are colors in heaven far more brilliant than in the world, originating from the light there; and as red has its origin there from what is fiery or flame-like, and what is fiery and flame-like has its origin there from the good of love, so "purple" signifies good from a celestial origin. But scarlet derives its color from what is flame-like and at the same time glistening, and glistening from light signifies truth; consequently that color signifies the truth of celestial good.
[8] As most things in the Word have a contrary sense, so have purple and scarlet; and in that sense they signify the evils and falsities opposite to those goods and truths. As in Isaiah:
Although your sins have been as scarlet they shall become white like snow; although they have been red as purple they shall be as wool (Isaiah 1:18).
Since "scarlet," the same as "snow," signifies truth, and "purple," the same as "wool," signifies good, and since "scarlet and purple," signify in the contrary sense falsity and evil (falsity and truth, and evil and good corresponding by opposition), so it is said "Although your sins have been as scarlet they shall become white like snow, and although they have been red as purple they shall be as wool."
1042. (Vers. 4.) "Et mulier circuminduta purpura et coccino." - Quod significet apparentiam religiosi istius in externis sicut foret ex caelesti bono et vero, cum tamen in internis ex diabolico malo et falso, constat ex significatione "mulieris", quod sit religiosum apud Pontificios; ex significatione "circumindui", quod sit in externis esse, nam indumenta sunt externa quae integunt, inde "circumindui" est apparentia in externis; ex significatione "purpurae", quod sit bonum ex caelesti origine, et quoque malum ei oppositum, quod vocatur malum diabolicum (de qua sequitur); et ex significatione "coccini", quod sit verum ex caelesti origine, et quoque falsum ei oppositum, quod vocatur falsum diabolicum: quod illa bona et vera differant a bonis et veris ex origine spirituali, similiter mala et falsa illis opposita, quae vocantur mala et falsa infernalia, in sequente articulo videbitur.
[2] Quod mulier, quae meretrix, et est Babylon, ita describatur, est quia illi qui in malis et inde falsis sunt in Verbo describantur ex apparentia externa, ita quales sunt in oculis hominum qui adorant illos: quod ita describantur, est quia sensus litterae Verbi ex apparentiis consistit; at sensus spiritualis exuit illas apparentias, et sistit interiora absque vestibus nuda, quae dum apparent, prorsus in alia forma apparent; sicut hic, quod "mulier visa induta purpura et coccino" ex apparentia externa, dicatur "mater scortationum et abominationum terrae" in forma interna; similiter ut dicitur de
Divite induto purpura et bysso, qui tamen conjectus est in infernum (Luca 16:19):
et quoque de Assyriis, cum quibus scortata est Ohola et Oholiba, hoc est, Samaria et Hierosolyma, qui dicuntur
Vestiti hyacinthino, praefecti et duces, equitantes equis (Ezechiel 23:6, 12);
similiter alibi. Describitur hic Babylon sicut in mundo apparet meretrix splendidis induta, at usque abominabilis, quia plena immunditie.
[3] Antequam ex Verbo confirmatur quod "purpura" et "coccinum" significent bona et vera ex origine caelesti, primum aliquid dicetur de illis bonis et veris: – Divinum Bonum, quod procedit a Domino, unitum est cum Divino Vero Ipsius, sicut calor cum luce ex sole tempore veris. Angeli vero, qui sunt recipientes Divini Boni et Divini Veri procedentis a Domino, distinguuntur in caelestes et spirituales: illi qui plus recipiunt Divinum Bonum quam Divinum Verum Domini, vocantur angeli caelestes, quia hi constituunt regnum Domini quod vocatur regnum caeleste; angeli autem qui plus recipiunt Divinum Verum Domini quam Divinum Bonum Ipsius, vocantur angeli spirituales, quia ex his est regnum spirituale Domini. Ex his patet quod bona et vera sint duplici origine, nempe ex origine caelesti et ex origine spirituali. Illa bona et vera quae ex origine caelesti sunt, sunt bona et vera amoris in Dominum; at illa bona et vera quae ex origine spirituali sunt, sunt bona et vera amoris erga proximum; differentia est sicut inter superius et inferius, seu inter interius et exterius, proinde sicut inter illa quae in superiori aut interiori gradu sunt, et illa quae in inferiori et exteriori, quae differentia qualis est, constare potest ex illis quae de tribus gradabus caelorum, et inde angelorum, atque sapientiae et intelligentiae illorum, in opere De Caelo et Inferno (n. 33, 34, 38, 39, 208, 209, 211, 435) dicta sunt.
[4] Quod "purpura" id bonum et "coccinum" id verum in Verbo significent, constat ex locis in Verbo ubi nominantur: ut apud Ezechielem,
"Byssus ex acupictura ex Aegypto fuit expansio tua, .... hyacinthinum et purpura ex insulis Elischah fuit tegumentum tuum" (27:7):
haec de Tyro, per quam significatur ecclesia quoad cognitiones veri et boni; "hyacinthinum et purpura" pro cognitionibus illis ex origine caelesti; per "tegumentum" et "expansionem" significantur externa illius ecclesiae.
Apud Lucam,
"Homo quidam erat dives, qui induebatur purpura et bysso, et lautitiis indulgebat cottidie" (16:19);
per "hominem divitem" intelligebatur gens Judaica et ecclesia ibi, quae "dives" dicebatur a cognitionibus boni et veri ex Verbo quod apud illos, "ex purpura" cognitiones boni, "ex bysso" cognitiones veri, utraeque ex origine caelesti. In Threnis,
"Qui comederunt lautitias, devastati sunt in plateis, educati super coccino, amplexi sunt sterquilinium" (4:5):
"educari super coccino" pro ab infantia instrui in veris ex bono caelesti.
[5] Quoniam Tentorium conventus repraesentabat caelum, ac vestes Aharonis repraesentabant sancta caeli, et "purpura et coccinum" significabant bona et vera caeli, ideo aulaea, et vela Tentorii, tum vestes Aharonis, ex hyacinthino, purpura, coccineo dibapho, et byssino contexebantur: ut
Super aulaeis Habitaculi (Exodus 26:1);
Super velo ante arcam (Exodus 26:31);
Super tegumento pro ostio Tentorii (Exodus 26:36);
Super tegumento ad portam atrii (Exodus 27:16);
Super ephodo (Exodus 28:6);
Super baltheo (Exodus 28:8);
Super pectorali judicii (Exodus 28:15);
Super fimbriis pallii ephodi (Exodus 28:33).
Quoniam "coccineum dibaphum" significabat verum boni caelestis, ideo
Pannus coccinei dibaphi expandebatur super mensa, ubi panes facierum, et dein operiebatur tegumento pellis melis (Numeri 4:8);
nam intima regni caelestis significabantur per illa quae super mensa erant, quae erant panes; exteriora autem per illa quae tegebant; quae se referunt ad vera ex bono.
[6] Quoniam verum ex bono caelesti, quod est verum sensus litterae Verbi, significatur per "coccinum", ideo id circa recordationes adhibebatur, ut
Quod filii Israelis facerent sibi peniculamentum super alas vestium, et darent super peniculamentum alae filum coccineum, ut per id recordarentur omnium praeceptorum Jehovae, et facerent illa (Numeri 15:38, 39).
Ex eadem causa etiam solenne fuit antiquis temporibus, cum significativa in usu fuerunt, alligare filum coccineum in rei memoriam seu recordationem, sicut legitur de Perez filio Thamaris,
Quod obstetrix super ejus manu ligaverit dibaphum (Genesis 38:28, 30);
et de meretrice Rachab,
Quod in fenestra ligaverit filum coccineum, ut exploratores recordarentur promissi (Joshua 2:17, 21).
[7] Quoniam omnes purificationes a malis fiunt per vera ex Verbo, ideo
In mundationibus adhibebatur lignum cedri, coccinum et hyssopus (Leviticus 14:4-7, 49-52):
Et ad aquas separationis et expiationis ex vacca rubra adhibebatur coccinum (Numeri 19:6).
Causa, quod talia per "purpuram" et "coccinum" significentur, est ex colore illorum; sunt enim colores in caelo, nitentiores quam in mundo, oriundi ex luce ibi; et quia color ruber trahit suam originem ibi ex igneo seu flammeo; et igneum et flammeum ibi ex bono amoris, inde "purpura" significat bonum ex origine caelesti: "coccinum" autem trahit colorem suum ex flammeo et candido simul, ac "candidum" ex luce significat verum; inde ille color significat verum boni caelestis.
[8] Sicut pleraque in Verbo sensum oppositum habent, ita quoque "purpura" et "coccinum", et tunc significant mala et falsa bonis et veris illis opposita; ut apud Esaiam,
"Si fuerint peccata vestra sicut coccinea, sicut nix albescent; si rubra fuerint sicut purpura, sicut lana erunt" (1:18):
quoniam per "coccinum" significatur verum, similiter per "nivem", et quoniam per "purpuram" significatur bonum, similiter per "lanam", et per "coccinum" et per "purpuram" in opposito sensu significatur falsum et malum, ideo quia falsum et verum ac malum et bonum sibi ex opposito correspondent, ideo dicitur "Si peccata fuerint sicut coccinea, sicut nix albescent; et si fuerint rubra sicut purpura, sicut lana erunt."