10109.“他们要吃那些赎罪之物”表那些已经从邪恶和由此而来的虚假中洁净的人将良善变成他们自己的。这从“吃”和“赎罪之物”的含义清楚可知：“吃”是指变成人自己的（参看10106节）；“赎罪之物”是指从邪恶和由此而来的虚假中洁净之物（9506节）。之所以说“从邪恶和由此而来的虚假中洁净”，是因为那些陷入邪恶的人身上既有虚假，也有真理；那些处于良善的人身上同样既有虚假，也有真理。与那些陷入邪恶的人同在的虚假是邪恶的虚假，与他们同在的真理是歪曲了的真理，这些真理是死的。而与那些处于良善的人同在的虚假则作为真理被接纳，因为这些虚假被良善调节，变得温和，并被应用于良善的功用或目的；与他们同在的真理是良善之真理，这些真理是活的。关于虚假和真理的这两个种类，可参看前面的说明（2243，2408，2863，4736，4822，6359，7272，7437，7574，7577，8051，8137，8138，8149，8298，8311，8318e，9258，9298节）。
由于“吃含有赎罪之物的圣物”表示那些已经从邪恶和由此而来的虚假中洁净的人将良善变成他们自己的，所以凡不洁之人都严禁吃这些东西；因为不洁表示被邪恶和由此而来的虚假玷污。事实上，此处的情形是这样：只要一个人充满邪恶和由此而来的虚假，良善绝无可能变成他自己的。这是因为，邪恶从地狱上来，良善从天堂下来；天堂不可能在地狱所在之处，因为它们彼此截然对立，水火不容。因此，为叫天堂，就是来自天堂的良善能占据一席之地，地狱，就是来自地狱的邪恶必须移走。由此可见，只要一个人被邪恶主宰，良善绝无可能变成一个人自己的。将良善变成他自己的是指良善在意愿中的植入，因为良善在成为一个人的意愿的一部分之前，不能说变成他自己的了。一个人的意愿才是这个人自己，他的理解力仅在它源于意愿的程度内才是这个人。事实上，凡成为意愿的一部分的，都形成这个人的爱和由此而来的生命的一部分，或说属于这个人的爱，并由此属于他的生命，因为一个人热爱他所意愿的，并称其为良善；此外，当他做他所意愿的事时，感觉它就是良善。那些成为理解力的一部分，但同时没有成为意愿的一部分的事物，其情形则不然。还要知道，将良善变成一个人自己的，仅仅是指他接受来自主的良善的能力，就是他通过重生被赋予的一种能力。因此，与一个人同在的良善不是这个人自己的，而与他同在的主的。他在允许自己退离邪恶的程度内而被保持在良善中。正因只要一个人被邪恶主宰，良善就不可能变成他自己的，也就是说，不可能传给他，所以经上禁止不洁之人吃献祭的肉和饼；因为这种吃代表将良善变成人自己的，如前所述。
不洁之人以死刑被禁止吃圣物，这一点清楚可见于摩西五经：
凡洁净的人都要吃那肉；吃了祭肉的灵魂身上若有不洁净必从民中剪除。灵魂若摸了什么不洁净的物，或是人的不洁净，或是不洁净的牲畜，或是不洁的爬行之物，吃了感恩祭的肉，必从民中剪除。（利未记7:19-21）
所有这些外在的不洁净都代表内在的不洁净，也就是属于人的邪恶；它们就是存在于其意愿中的邪恶，通过他实际所过的生活而变成了他自己的。
这一点在摩西五经中的另一处有进一步的描述：
亚伦的种中，凡长大麻疯的，或是有漏症的人，不可吃圣物，直等他洁净了。无论谁摸那因死尸不洁净的物，或是遗精的人，或是摸什么使他不洁净的爬物，或是摸那能使任何人不洁净的人，就是他一切的不洁净，摸了这种东西的灵魂必不洁净到晚上，就不可吃圣物。他用水洗身，日落的时候，就洁净了；然后可以吃圣物，因为这是他的食物。凡外人不可吃圣物，与祭司同住的外人，或是雇工人，都不可吃圣物。倘若祭司买一个灵魂，是他的银子买的，那灵魂就可以吃圣物；生在他家的人，他们也可以吃他的食物。祭司的女儿若嫁一个男人，一个外人，就不可吃举祭的圣物。但祭司的女儿若成了寡妇或被休，没有种，又归回父家，与她青年一样，就可以吃她父亲的食物。（利未记22:4-13）
很明显，所有这些条例都用来表示更内在的考虑，也就是说，它们意味着圣物传给那些处于接受状态的人，那时他们将这些事物变成自己的。“凡外人不可吃”表示教会中那些不承认主，因而未处于教会的真理和良善的人；外人，或是雇工人，都不可吃圣物这一条例表示那些处于没有信之良善的属世良善的人，以及那些为了回报而行善的人。那些用银子买来和生在家中的人可以吃这一条例，表示那些皈依的人，以及那些由于信和爱而处于教会的真理和良善的人。祭司的女儿若嫁一个外人，就不可吃这一条例表示没有与教会真理结合的良善不能将神圣事物变成它自己的。然而，一个寡妇或被休的人若没有种，可以吃这一条例表示不属于教会的事物被移走后，那良善就能变成人自己的，只要没有任何东西从它们的结合孵化或生出来，变成一个人的信的一个不可分割的部分。所表示的是这些事，这一点从这些具体条例的内义明显看出来。
遗传之恶并不妨碍任何人将良善变成他自己的。这一点在摩西五经中也有所描述：
亚伦的种中，凡有残疾的人，都不可近前来献神的食物，无论是瞎眼的、瘸腿的、五官不正的、肢体过长的人，折脚折手的、驼背的、矮矬的、眼睛有毛病的、长癣的、长疥的，或是睾丸压伤的，都不可近前来献神的食物；神的食物，无论是圣的、至圣的，他都可以吃。（利未记21:17-23）
如前所述，这些话表示遗传之恶，每一种瑕疵都代表某种具体的邪恶。这些人之所以不可献上食物，也不可像祭司那样挨近祭坛，是因为如此他们这样做的话，人们就会看见这些瑕疵，也就是这些邪恶，那些被看见的事物就会形成某种代表；如果这些瑕疵隐藏起来，它们无一会发生。因为尽管就其内层而言，祭司、利未人或百姓都不洁净，但只要他们表面上清洗干净，仍被称为洁净，也被视为神圣。
Potts(1905-1910) 10109
10109. And they shall eat those things wherein expiation was made. That this signifies the appropriation of good with those who are purified from evils and the falsities thence derived, is evident from the signification of "eating," as being appropriation (see above, n. 10106); and from the signification of "expiated," as being that which has been purified from evils and the falsities thence derived (n. 9506). It is said "purified from evils and the falsities thence derived," because there are falsities, and also truths, with those who are in evil; and likewise falsities and truths with those who are in good; the falsities with those who are in evil are falsities of evil, and the truths with them are truths falsified, which are dead; but the falsities with those who are in good are accepted as truths, for they are rendered mild by good, and are applied to good uses; and the truths with such persons are truths of good, which are living. (Concerning both kinds of falsity and truth, see what was shown in n. 2243, 2408, 2863, 4736, 4822, 6359, 7272, 7437, 7574, 7577, 8051, 8137, 8138, 8149, 8298, 8311, 8318, 9258, 9298.) [2] As by "eating holy things wherein expiation was made" is signified the appropriation of good with those who have been purified from evils and the falsities thence derived, it was therefore strictly forbidden that any unclean person should eat of them, for by "uncleanness" is signified defilement from evils and the falsities thence derived. For the case herein is that so long as a man is in evils and in the falsities thence derived, it is impossible for any good to be appropriated to him, for evil ascends from hell, and good descends from heaven; and where hell is, there heaven cannot be, because they are diametrically opposite. In order therefore that heaven, that is, good from heaven, may have room, hell must be removed, that is, evil from hell; from which it can be seen that good cannot possibly be appropriated to man so long as he is in evil. By the appropriation of good is meant the implantation of good in the will, for good cannot be said to be appropriated to man until it becomes of his will, because the will of man is the man himself, and his understanding is only so far the man as it partakes of the will. For that which is of the will belongs to the man's love, and from this to his life, because that which a man wills he loves and also calls good, and moreover when it is done, he feels it as good. The case is otherwise with those things which are of the understanding, and not at the same time of the will. Be it also known that by the appropriation of good with man is meant only the capability to receive good from the Lord, with which capability he is endowed by regeneration; hence the good with a man is not the man's, but is the Lord's with him, and the man is held in it so far as he suffers himself to be withheld from evils. As good cannot be appropriated, that is, communicated to man, so long as he is in evil, it was therefore forbidden that any unclean person should eat the flesh and bread of the sacrifice, for by such an eating was represented the appropriation of good, as has been said above. [3] That the unclean were forbidden under penalty of death to eat of the sanctified things, is evident in Moses:
Everyone that is clean shall eat of the flesh; but the soul that should eat of the flesh of the sacrifices, having his uncleanness upon him, shall be cut off from his peoples. The soul that hath touched any unclean thing, the uncleanness of man, or an unclean beast, or any unclean creeping thing, and shall eat of the flesh of the eucharistic sacrifice, shall be cut off from the peoples (Lev. 7:19-21). All these external uncleannesses represented internal uncleannesses, which are evils pertaining to man, and such evils as are of his will, appropriated by actual life. [4] This is further described in another passage in Moses:
Whatsoever man of the seed of Aaron who is a leper, or suffereth from an issue, shall not eat of the holy things even until he has been cleansed. Whoso hath touched anything unclean on account of soul, the man from whom hath gone forth seed of copulation, or the man who hath touched any creeping thing, with which he is defiled, or a man with whom he may himself be defiled in respect to all his uncleanness, the soul which hath touched it shall be unclean until the even, and shall not eat of the holy things; but when he hath washed his flesh with water, and the sun hath set, he shall be clean; and afterward he shall eat of the holy things, because this is his bread. No stranger shall eat of the holy thing; a lodger of the priest, or a hireling, shall not eat of the holy thing. If a priest shall buy a soul with the purchase of his silver, he can eat of it; and he that is born of his house, they shall eat of his bread. When a priest's daughter shall have married a strange man, she shall not eat of the uplifting of holy things. But if a priest's daughter shall have become a widow, or divorced, and she hath no seed, and so shall have returned unto her father's house, as in her youth, she shall eat of her father's bread (Lev. 22:4-13). That all these things are significative of interior things is very manifest, thus that they involve the communication and appropriation of holy things with those who are in a state for receiving. That "no stranger should eat" signifies those within the church who do not acknowledge the Lord, thus who are not in the truths and goods of the church; that "a lodger and a hireling should not be allowed to eat," signified those who are in natural good without the good of faith, and also those who do what is good for the sake of recompense; that those who were "bought with silver" and "born in the house" should eat, signified those who are converted, and who are in the truth and good of the church from faith and love; that "a priest's daughter married to a strange man should not eat" signified that the holy things of the church cannot be appropriated to the good which has not been conjoined with the truths of the church; but that "a widow and one that is divorced, if she had no seed, should eat," signified the appropriation of good after those things have been removed which are not of the church, if from their conjunction nothing has been hatched or born which has been made a matter of faith. That these things are signified is plain from the internal sense of the particulars. [5] That hereditary evils do not hinder the appropriation of good is also described in Moses:
Every man of the seed of Aaron in whom is a blemish, let him not come near to offer the bread of God; a man blind, lame, mutilated, or very tall, he who hath a fracture of foot or of hand, is hump-backed, bruised, confused of eye, scurfy, warty, or bruised in the testicle, he shall not come near to offer the bread of his God. But he shall eat the bread of the holies of holies and of the holy things (Lev. 21:17-23);
by these words, as before said, are signified hereditary evils, and some specific evil by each of them. That such men should not offer bread nor come near the altar as priests, was because these blemishes-that is, these evils-thus stood forth before the people, and those things which stood forth fell into a kind of representation, as did not those which lay hidden. For although the priest, the Levite, or the people, were unclean as to their interiors, they were nevertheless called clean, and were also believed to be holy, provided they outwardly appeared washed and clean.
Elliott(1983-1999) 10109
10109. 'And they shall eat those things containing what has been expiated' means the making of good their own by those who have been purified from evils and consequent falsities. This is clear from the meaning of 'eating' as making one's own, dealt with above in 10106; and from the meaning of 'what has been expiated' as that which has been purified from evils and consequent falsities, dealt with in 9506. The words 'purified from evils and consequent falsites' are used because falsities as well as truths exist with those ruled by evil, and also falsities as well as truths exist with those who are governed by good. The falsities present with those ruled by evil are falsities of evil, and the truths present with them are falsified truths, which are dead. But the falsities present with those governed by good are accepted as truths, for those falsities are tempered by the good and put to good and useful purposes, and the truths present with them are the truths of good, which are alive. Regarding both kinds of falsity and truth, see what has been shown in 2243, 2408, 2863, 4736, 4822, 6359, 7272, 7437, 7574, 7577, 8051, 8137, 8138, 8149, 8298, 8311, 8318(end), 9258, 9298.
[2] Since 'eating the holy things containing what has been expiated' means the making of good their own by those who have been purified from evils and consequent falsities, anyone unclean was strictly forbidden to eat of those things; for uncleanness means defilement by evils and consequent falsities. For the situation is that as long as a person is steeped in evils and consequent falsities good cannot by any means be made his own. This is because evil comes up from hell and good comes down from heaven, and where hell is heaven cannot be, since they are diametrically opposed to each other. Therefore to make a place for heaven - that is, for good from heaven - hell, that is, evil from hell, must be removed. From this it may be seen that good cannot by any means be made a person's own as long as he is ruled by evil. By making good his own the implanting of good in the will should be understood, for good cannot be said to have been made a person's own until it becomes part of his will. A person's will is the actual person, and his understanding also, to the extent that it derives from the will. For what is part of the will forms part of the person's love and consequently his life, since what a person wills he loves and calls good, and also when it is done by him it is felt to be such. The situation is different with those things which are part of the understanding but not at the same time part of the will. It should also be recognized that when a person is said to make good his own, no more should be understood than his ability to receive good from the Lord, an ability he is endowed with through regeneration. Consequently good as it exists with a person is not that person's; rather it is the Lord's with him. And he is maintained in it to the extent that he allows himself to be withheld from evils. The impossibility for good to become a person's own, that is, for it to be transmitted to him, as long as he is ruled by evil was the reason for the prohibition which prevented one who was unclean from eating the flesh and the bread of a sacrifice; for that eating represented making good one's own, as stated above.
[3] Those who were unclean were forbidden on pain of death to eat from holy offerings, as is clear in Moses,
Everyone who is clean shall eat flesh. The soul who eats the flesh of sacrifices while uncleanness is on him shall be cut off from his people. The soul who touches anything unclean - the uncleanness of a human being or an unclean beast or any unclean creeping thing whatever - and eats of the flesh of the eucharistic sacrifice shall be cut off from [his] people. Lev 7:19-21.
All those outward kinds of uncleanness represented inward kinds, which are a person's evils; and they are evils present in his will, having been made his own by the life he actually leads.
[4] This matter is described further elsewhere in Moses,
Any man of the seed of Aaron who is a leper or suffers a discharge shall not eat of the holy things until he has been made clean. Whoever has touched anything made unclean by a corpsea, [or any] man who has had an emission of semenb, or [any] man who has touched any creeping thing by which he is defiled, or [has touched] a person by whom any one is defiled, as to all his uncleanness - the soul who has touched that thing shall be unclean until evening and not eat of the holy things. But when he has washed his flesh with water, and the sun has gone down, he shall be clean; and afterwards he shall eat of the holy things, because it is his bread. No outsider shall eat what is holy; a stranger staying with a priest, or a hired servant, shall not eat what is holy. If the priest buys a soul - a buying with his silver - [that soul] may eat of it, and one who is born in his house; these shall eat of his bread. When a priest's daughter has married a man, an outsider, she shall not eat of the heave offering of holy things. But if the priest's daughter has been made a widow or divorced and has no seed, and has indeed returned to her father's house, as in her youth, she shall eat of her father's bread. Lev 22:1-16.
All these rules, it is plainly evident, serve to mean more internal considerations, that is, they imply the transmission of holy things to those in a receptive state of mind, who then make those things their own. The rule that no outsider could eat the holy things meant, not those who do not acknowledge the Lord within the Church, thus not those with whom none of the Church's truth and good exists. The rule that no stranger or hired servant could eat them meant, neither those with whom natural good exists devoid of the good of faith, nor those who do good for the sake of reward. The rule that those bought with silver and those born in the house could eat them meant, those who have been converted, and those with whom the Church's truth and good exists as the result of faith and love. The rule that a priest's daughter married to a man who was an outsider could not eat them meant that the good which had not been wedded to the Church's truths [but to something other] could not make the holy things of the Church its own. The rule however that a widow or a divorcee who had no seed could eat them meant that good can be made one's own after the removal of things which do not belong to the Church, provided that no notions have been hatched or born out of that union that have become an integral part of one's faith. The fact that such considerations are meant is evident from the internal sense of these specific rules.
[5] But hereditary evils do not prevent anyone from making good his own. This consideration too is described in Moses,
No man of the seed of Aaron in whom there is a blemish shall approach to offer the bread of God - no man who is blind, lame, mutilated, or [has a limb] too long; none who has a broken foot or hand, is a hunchback, is bruised, has a defect in his eye, has scabs, has warts, or has a crushed testicle. He shall not approach to offer the bread of his God; but he shall eat the bread of God from among the most holy and the holy things. Lev 21:17-23.
These defects, as has been stated, serve to mean hereditary evils, some specific evil being meant by each particular defect. The reason why these men should not offer bread or approach the altar as priests was that if they did so the people would catch sight of those imperfections or ills, and in what was caught sight of some representation would take shape, none of which would happen if those defects remained hidden. For although a priest, Levite, or the people were unclean inwardly, they were nevertheless called clean and also thought to be sanctified, provided that outwardly they were washed and looked clean.
Latin(1748-1756) 10109
10109. `Et comedent illa in quibus expiatum': quod significet appropriationem boni apud illos qui purificati a malis et inde falsis, constat ex significatione `comedere' quod sit appropriatio, de qua supra n. 10106, et ex significatione `expiati' quod sit purificatum a malis et inde falsis, de qua n. 9506. Purificatum a malis et inde falsis dicitur, quia dantur falsa ut et vera apud illos qui in malo sunt, et quoque falsa {1} et vera apud illos qui in bono sunt; falsa apud illos qui in malo sunt, sunt falsa mali, ac vera apud illos sunt vera falsificata, {2} quae mortua; at falsa apud illos qui in bono sunt acceptantur ut vera, nam mitescunt a bono et applicantur ad usus bonos, et vera apud illos sunt vera boni, quae viva; de utroque genere falsi et veri, videantur quae n. 2243, (x)248, 2863, 4736, 4822, 6359, 7272, 7437, 7574, 7577, 8051, 8137, 8138, 8149, 8298, 8311, 8318 fin., 9258, 9298, ostensa sunt. [2] Quia per comedere sancta in quibus expiatum, significatur appropriatio boni apud illos qui purificati sunt a malis et inde falsis, ideo severe vetitum fuit {3} ut aliquis immundus ab illis comederet, nam per immunditiem significatur conspurcatio a malis et inde falsis; res enim ita se habet: quamdiu homo in malis et inde falsis est, nequaquam potest ei appropriari bonum, malum enim ex inferno ascendit, et bonum e caelo descendit; ubi infernum, ibi caelum non potest esse, sunt enim e diametro opposita; ut itaque caelum locum habeat, hoc est, bonum e caelo, removendum est infernum, hoc est, malum ab inferno; inde constare potest quod nequaquam appropriari possit bonum homini, quamdiu in malo est; per appropriationem boni intelligitur implantatio boni in voluntatem, nam bonum non {4} dici potest appropriatum homini priusquam fit voluntatis ejus, voluntas enim hominis est ipse homo, et intellectus ejus tantum est homo, quantum ex voluntate habet; quod enim est voluntatis, hoc est amoris hominis, et inde vitae ejus, nam quod homo vult, hoc amat, et hoc vocat bonum, et quoque cum fit, sentit ut bonum; aliter se habet cum illis quae sunt intellectus, et non simul voluntatis; sciendum etiam est quod (m)per appropriationem boni apud hominem {5} intelligatur modo facultas recipiendi bonum a Domino, (x)qua facultate donatur per regenerationem; inde bonum apud hominem non est hominis, sed est Domini apud illum, ac tenetur in illo quantum se patitur detineri a malis.(n) Quoniam bonum non potest appropriari, hoc est, communicari {6}homini quamdiu in malo est, ideo prohibitum fuit ut immundus comederet carnem et panem sacrificii, nam per (x)comestionem illam repraesentabatur appropriatio {7} boni, ut supra dictum est. [3] Quod immundis sub poena mortis interdictum fuerit (x)comedere ex sanctificatis, constat apud Moschen, Omnis mundus comedet carnem; anima quae comederet carnem de sacrificiis, dum immundities est super (x)illa, excidetur populis suis. Anima quae attigerit ullum immundum, immunditiem hominis, aut bestiam immundam, aut quodcumque {8} reptile immundum, et comederit de carne sacrificii eucharistici, excidetur e populis, Lev. vii 18-21;omnes illae immunditiae externae repraesentabant {9} immunditias internas, quae sunt mala apud hominem, ac talia mala quae sunt ejus voluntatis, per actualem vitam appropriata. [4] Describitur hoc amplius alibi apud Moschen, Quisquis vir de semine Aharonis, qui leprosus aut fluxum patiens, de sanctis non comedet, usque dum mundatus sit; qui attigerit ullum immundum ob animam, vir ex quo exiverit concubitus seminis, aut vir qui tetigerit ullum reptile quo polluatur, aut hominem quo polluatur sibi quoad omnem immunditiem ejus, anima quae tetigerit illud, immunda erit usque ad vesperam, et non comedet de sanctis; sed cum laverit carnem suam aquis, occideritque sol, mundus erit, et postea comedet de sanctis, quia panis ejus hic. Nullus alienus comedet sanctum; inquilinus sacerdotis et mercenarius non comedet sanctum. Si sacerdos emerit animam emptione argenti sui, ille comedere potest de eo; et natus domus ejus, hi comedent de pane ejus. quando filia sacerdotis nupserit viro alieno, illa de sublatione sanctorum non comedet; sed si filia sacerdotis facta fuerit vidua, aut repudiata, et semen ei non, adeoque redierit ad domum patris sui secundum adolescentiam suam, de pane patris sui comedet, Lev. xxii 1-16;
(m)quod omnia illa significativa interiorum sint, manifeste patet, {10} ita quod involvant communicationem et appropriationem sanctorum cum illis qui in statu recipiendi sunt; (n) {11} quod non alienus comederet, significabat quod non illi qui non agnoscunt Dominum intra Ecclesiam, ita qui non in veris et bonis Ecclesiae sunt; quod non inquilinus et mercenarius, significabat quod nec illi qui in bono naturali sunt absque bono fidei, nec illi qui bonum faciunt propter mercedem; quod empti argento ac nati domus comederent, significabat quod illi qui conversi, et qui in vero et bono Ecclesiae sunt ex fide et amore; quod filia sacerdotis nupta viro alieno non comederet, significabat quod sancta Ecclesiae non appropriari possent bono quod non conjunctum est cum veris Ecclesiae; quod autem vidua ac repudiata, si ei non semen, comederet, significabat appropriationem boni postquam illa quae non Ecclesiae remota sunt, si non ex conjunctione eorum exclusum seu natum {12} fuerit aliquid quod factum fidei; quod haec significentur, patet ex sensu interno singulorum. [5] Quod mala hereditaria non impediant appropriationem boni, describitur etiam apud Moschen, Omnis vir ex semine Aharonis in quo macula, non accedet ad offerendum panem Dei; vir caecus, claudus, decurtatus, aut praelongus, cui fractura pedis aut manus, gibbosus, contusus, confusus oculo, saciosus, verrucosus, aut contusus teste; panem Dei sui non accedet ad offerendum; sed panem Dei de sanctis sanctorum et de sanctis comedet, Lev. xxi 17-23;
per haec, ut dictum est, significantur mala hereditaria, et per singula aliquid specificum; quod iidem non offerrent {13} panem, et accederent ad altare, ut sacerdotes, erat causa quia vitiosa illa seu mala illa sic exstabant populo, et quae exstabant, illa cadebant {14} in speciem repraesentationis; non autem quae latebant; nam tametsi sacerdos, Levita, aut populus immundi essent quoad interiora, usque tamen mundi dicti sunt, et quoque crediti sanctificati, modo exterius loti et mundi apparuissent {15}. @1 i ut$ @2 ita$ @3 ne$ @4 appropriatur$ @5 intelligitur$ @6 illi$ @7 i talis$ @8 Heb (sheqetz) = an abomination; several Heb mss and ancient versions read (sheretz)$ @9 mala interna$ @10 et$ @11 quod non alienus, significabat quod nec illi qui non in Ecclesiae veris et bonis; quod non inquilinus et mercenarius, significabat quod nec illi qui in bono naturali absque bono fidei et qui in bono propter mercedem; quod emti argento ac nati domus comederent, significabat illos qui in vero et bono Ecclesiae ex fide et amore; quod filia sacerdotis nupta viro alieno non comederet, significabat bonum non conjunctum veris Ecclesiae$ @12 sit$ @13 afferrent IT$ @14 repraesentabant$ @15 ut patet a mundationibus et lavationibus per aquas, qualescunque essent in internis$