1166# “素常穿着细麻、紫色、朱红色的衣服”表示外在上的表象，就好像它来自属天和属灵的真理和良善。这从“细麻”、“紫色”、“朱红色”和“穿着它们”的含义清楚可知：“细麻”是指来自一个属天源头的真理（对此，参看AE1143节）；“紫色”是指来自一个属天源头的良善（参看AE1042节）；“朱红色”是指来自一个属灵源头的良善（参看AE1144节）；“穿着它们”是指外在上的表象。这清楚表明，“穿着细麻、紫色、朱红色的衣服”表示外在上的表象，就好像它来自属天和属灵的真理和良善；然而，从内层来看，这些事物是来自一个地狱源头的邪恶和虚假。前面经常解释何为属天的，何为属灵的。
（续）
唯独主抵制与人同在的邪恶，并没有藉着任何天堂天使来抵制，因为抵制与人同在的邪恶是神性全能、神性全知和神性治理或圣治的工作。这是神性全能的工作，因为抵制一种邪恶就是抵制许多邪恶，甚至是抵制地狱。事实上，每一种邪恶都与其它无数邪恶联结，它们就像众地狱那样彼此粘连在一起。因为地狱怎样构成一体，邪恶也怎样构成一体；除了主，任何人都不可能抵制如此结合的地狱。这是神性全知的工作，因为唯独主知道人是什么样，或说是何品质，他的邪恶是什么样，它们是如何与其它一切邪恶联系在一起的，因而它们必须以什么样的次序被移除，一个人才能从内在或从根本上被治愈。这是神性治理或圣治的工作，以免所做的任何事违背秩序的律法，而且凡所做的，都能有助于人的永恒幸福；因为神性全能，神性全知和神性治理或圣治在每一个最小细节上都关注永恒之物。这一切清楚表明，没有天使能抵制与人同在的邪恶，唯独主能。主既直接从祂自己，也间接通过天堂在人里面进行这项工作；但仍以这种方式进行：天使对此一无所知。天堂整体上就是主，因为天堂是祂的神性发出或发出的神性；因此，当祂通过天堂运作时，祂出于祂自己来运作。之所以说间接地，是因为神性运作虽流过天堂，却不从那里任何天使的自我中取任何东西，只从他们那里取属于它自己的东西。这种表象就像一个人做出某种动作的表象；为了产生这个动作，他驱动散布全身的无数运动纤维，其中任何一根纤维都对这个动作一无所知。在被称为天堂的神性身体中的天使也是如此。
1166. Clothed in fine linen, and crimson, and scarlet.- That this signifies the appearance in externals as if it were from celestial and spiritual truth and good, is evident from the signification of fine linen, which denotes truth from a celestial origin (concerning which see above, n. 1143); from the signification of crimson which denotes good from a celestial origin (see above, n. 1142); from the signification of scarlet, which denotes good from a spiritual origin (see above, n. 1144); and from the signification of being clothed with them, which denotes appearance in externals. It is therefore evident, that by clothed in fine linen, and crimson, and scarlet, is signified the appearance in externals as if it were from celestial and spiritual truth and good, when nevertheless, those things, viewed interiorly, are evils and falsities from an infernal origin. What the Celestial and the Spiritual are, has been frequently explained before.
[2] Continuation.- The reason why the Lord alone resists evils with man, and not by means of any angels of heaven, is that the resistance of evils with man is the work of the Divine Omnipotence, the Divine Omniscience, and the Divine Providence. It is the work of the Divine Omnipotence, because to resist one evil is to resist many, and also to resist the hells. For every evil is conjoined with innumerable evils, cohering one with another like the hells. For as the hells make one, so also do evils, and to resist the hells so conjoined is not possible for any one but the Lord alone. It is the work of the Divine Omniscience, because the Lord alone knows what the quality of a man is, and what his evils are, and how they are connected with all other evils; thus in what order they must be removed that a man may be inwardly or radically cured. It is the work of the Divine Providence, lest anything be done contrary to the laws of order, and further, that what is done may conduce to man's happiness to eternity; for the Divine Providence, the Divine Omniscience, and the Divine Omnipotence have regard in every thing to what is eternal.
[3] From these things it is evident that no angels can resist evils with man, but the Lord alone. The Lord effects this with man both immediately from Himself, and also mediately through heaven; but still in such a manner, that no angel knows anything of it. For heaven as a collective whole is the Lord, because it is His proceeding Divine, and therefore when He operates through heaven, He operates from Himself; but it is said mediately, because the Divine Operation flows through the heavens, still it takes nothing from the proprium of any angel there, but what it does take from them belongs to itself. The appearance is like that of a man performing an action; in order to cause the action he moves innumerable motive fibres scattered throughout the whole body, of which operation no single fibre knows anything whatever. Such also are the angels in the Divine Body, which is called heaven.
1166. Arrayed in fine linen and purple and scarlet signifies the appearance in externals of being from celestial and spiritual truth and good. This is evident from the signification of "fine linen," as being truth from a celestial origin (See n. 1143); also from the signification of "purple," as being good from a celestial origin (See n. 1042); also from the signification of "scarlet," as being good from a spiritual origin (See n. 1144); also from the signification of "to be arrayed in them," as being to appear in externals. This makes clear that "to be arrayed in fine linen and purple and scarlet" signifies the appearance in externals of being from celestial and spiritual truth and good, and yet regarded interiorly, these are evils and falsities from an infernal origin. What the celestial is and what the spiritual is has frequently been told before.
(Continuation. )
[2] The Lord alone resists the evils with man by Himself and not through any angels of heaven, because to resist evils with man is a work of Divine omnipotence, Divine omniscience, and Divine providence. It is a work of Divine omnipotence, because to resist one evil is to resist many, and even to resist the hells. For every evil is joined with innumerable other evils, and they cling together like the hells with each other; for as evils make one so do the hells, and as the hells make one so do evils, and no one but the Lord is able to resist the hells so united. It is a work of Divine omniscience, because the Lord alone knows what man is and what his evils are, and what their connection is with other evils, thus in what order they must be removed that man may be inwardly or radically cured. It is a work of Divine providence, that nothing may be done contrary to the laws of order, and that what is done may promote man's eternal good; for Divine omnipotence, Divine omniscience, and Divine providence have respect in every least particular to what is eternal.
[3] All this makes clear that no angel is able to resist the evils with man, but the Lord only. The Lord carries on this work in man both immediately from himself, and mediately through heaven, and yet in such a way that no angel knows anything about it. For heaven in the whole complex is the Lord, because it is His Divine proceeding; consequently when He is working through heaven He is working from Himself. It is said mediately because the Divine operation flows through the heavens, and yet it takes nothing from the own [proprium] of any angel there, but only from what is its own with them. The appearance is the same as when a man does any act; to produce it he moves innumerable motor fibers scattered through his whole body, but of this action no single fiber knows anything. Such are angels in the Divine Body which is called heaven.
1166. "Circumamicta bysso et purpura et coccino." - Quod significet apparentiam in externis sicut foret ex caelesti et spirituali vero et bono, constat ex significatione "byssi", quod sit verum ex origine caelesti (de qua [supra] , n. 1143); ex significatione "purpurae", quod sit bonum ex origine caelesti (de qua, n. 1042); ex significatione "coccini", quod sit bonum ex origine spirituali (de qua, n. 1144); et ex significatione "circumamiciri illis", quod sit apparentia in externis; inde patet quod per "circumamictam bysso, et purpura et coccino", significetur apparentia in externis sicut foret ex caelesti et spirituali vero et bono, cum tamen illa spectata interius sunt mala et falsa ex origine infernali. Quid caeleste et quid spirituale, prius aliquoties dictum est.
[2] (Continuatio.)
Quod solus Dominus resistat malis apud hominem, et non per aliquos angelos caeli, est quia resistere malis apud hominem est Divinae omnipotentiae, Divinae omniscientiae, et Divinae providentiae. Est Divinae omnipotentiae, quia resistere uni malo est resistere multis, et quoque est resistere infernis; quodvis enim malum conjunctum est cum malis innumerabilibus; cohaerent sicut inferna inter se; nam sicut mala ita inferna, et sicut inferna ita mala, unum faciunt, ac resistere infernis ita conjunctis nemo potest, nisi solus Dominus. Est Divinae omniscentiae, quia solus Dominus novit qualis est homo, et quaenam ejus mala sunt, et in quo nexu cum reliquis malis sunt, ita quo ordine removenda sunt ut homo ab interiori seu radicitus sanetur. Est Divinae providentiae, ne aliquid contra leges ordinis fiat, tum, quod fit, conducat homini in aeternum; Divina enim providentia, Divina omniscientia et Divina omnipotentia, in singulis spectant aeternum.
[3] Ex his constare potest quod non aliquis angelus possit resistere malis apud hominem, sed solus Dominus. Dominus operatur illa apud hominem immediate a Se, et quoque mediate per caelum, sed usque ita ut nullus angelus sciat aliquid de eo; caelum enim in toto complexu est Dominus, quia est Divinum Ipsius procedens; quare dum per caelum operatur, est quoque ex Se; sed dicitur mediate, quia Divina operatio transfluit caelos, at usque nihil desumit ex cujusdam angeli proprio ibi, sed ex suo apud illos: apparentia est, sicut dum homo agit actionem, movet innumerabiles fibras motrices circum universum corpus sparsas, ad sistendum illam, de qua non aliqua fibra novit quicquam: tales etiam sunt angeli in Divino Corpore, quod vocatur caelum.