10540.“现在你们要把妆饰从身上摘下来”表他们的外在的性质，即它缺乏神性之物。这从“妆饰”和“把妆饰从身上摘下来”的含义清楚可知：当论述的主题是教会时，“妆饰”是指神圣真理，或外在事物中的神性之物，如前所述（10536节）；“把妆饰从身上摘下来”是指除去它，因而是指没有它。“妆饰”表示外在事物中的神性之物或神圣真理，这一点从下列经文明显看出来，以西结书：
我使你身穿绣花衣服，脚穿獾皮鞋，并用细麻布给你束腰，用丝绸给你遮身。又用妆饰打扮你，将镯子戴在你手上，将链子戴在你颈上。我也将鼻环戴在你鼻子上，将耳环戴在你耳朵上，将华冠戴在你头上。这样，你就有金银的妆饰；你的服装是细麻、丝绸、刺绣的衣服；吃的是细面、蜂蜜并油。你也极其美貌，发达到君王的尊荣。因此你美貌的名声传在列族中；因我加在你身上的妆饰使你完美。（以西结书16:10-14）
这论及耶路撒冷，耶路撒冷表示大洪水之后主所建立的教会，继这个教会之后就是以色列和犹太教会。这一章还描述了以色列和犹太教会的品质。但刚才所引用的这几节经文描述的是这个古教会的品质，其中提到的妆饰描述了该教会的神圣真理。谁都能看出，特别提到的事物表示诸如与教会有关的那类事物，每一个都表示某种具体事物。否则，如此描述耶路撒冷又有什么目的呢？
至于每个具体的东西表示教会的哪个方面，这只能从内义清楚可知。因为内义教导，在灵界，与所描述的每个具体事物相对应的，究竟是什么。凭内义能清楚知道：“刺绣的衣服”表示记忆真理或真正的记忆知识（参看9688节）；“细麻”表示来自神性的知识真理（intellectual truth，5319，9469，9596，9744节）；“手镯”表示真理的能力（3103，3105节）；“链子”表示源于良善的真理的流入，以及随之而来内层事物与外层事物的结合（5320节）；“鼻环”表示对真理的感知，“耳环”是指对真理的顺从（4551，10402节）；“华冠”表示属灵良善，或真理的良善，“冠”表示良善（9930节），“华”（华美或荣美）表示属灵之物（参看9815节）；“金和银”表示总体上的良善和真理（参看113，1551，1552，5658，6914，6917，9874节）；“细面，蜜和油”表示外在和内在的真理和良善，“细面”表示源于良善的真理（9995节）；“蜜”表示外在良善（10530节），“油”表示内在良善（886，4582，4638，9474，9780，10254，10261节）；“美貌”表示源于良善的真理所取的外在形式（3080，3821，4985，5199节）。这些事物所论及的“耶路撒冷”表示教会（参看402，2117，3654节）。由此明显可知“妆饰”表示什么，即整体上的神圣真理。
以赛亚书中所列举的“锡安女儿的妆饰”具有同样的含义：
到那日，主必除掉她们脚钏、发网、月牙圈、香水瓶、小链子、金盘、头饰、足链、华带、香盒、符囊、戒指、鼻环、吉服、长袍、云肩、荷包、镜子、细棉衣、裹头巾、亚麻衣的妆饰。必有臭烂代替馨香，分裂代替腰带，光秃代替美发，麻衣系腰代替长袍，烙伤代替美容。你的男丁必倒在剑下；在战场上没有力量。（以赛亚书3:18-25）
那些局限于字义的人不可避免地以为，经上所说的锡安女儿所妆饰的这一切物品必须照字面来理解；正是由于这些妆饰，以及随之而来的傲慢自大才造成这个国家的人民将要灭亡，因为经上说“你的男丁必倒在剑下；在战场上没有力量”。但那些稍微提升心智超越字面的人就能看出不可按字面来理解这类事物。
他们能从圣言的各个地方看出，“锡安的女儿”不是指锡安的女儿，而是指诸如属于教会的那类事物；这类事物也由“耶路撒冷的女儿”、“以色列的女儿”、“犹大的女儿”和其他许多女儿来表示。“女儿”表示教会和属于教会的事物（参看6729，9055e节）。因此，由于“锡安的女儿”表示教会和属于教会的事物，故可推知，如此处所列举的她们的妆饰表示教会的真理和良善，每种妆饰都表示某种具体的真理和良善；因为出现在圣言中的任何东西，甚至一个小小的词语，都不是没有意义的。
由于这个教会将失去这些妆饰所表示的其真理和良善，故经上说“必有臭烂代替馨香，分裂代替腰带，光秃代替美发，麻衣系腰代替长袍，烙伤代替美容。你的男丁必倒在剑下；在战场上没有力量”；因为“馨香”或“香料”表示对神性真理的感知（10199，10291节）；“臭烂”表示剥夺它；“腰带”表示将真理和良善彼此联系在一起的纽带（9341e，9828，9837节）；“取代它的分裂”表示对它们的瓦解和分散；“美发”表示记忆真理或真正的记忆知识（2831节）；“光秃”是指被剥夺对真理的聪明理解和对良善的智慧洞察（9960节）；“烙伤”表示通过自我之爱的邪恶对它们的毁灭（1297，2446，7852，9055，9141节）；“美貌”表示源于良善的真理在教会里面所取的外在形式，因而它的完美（3080，3821，4985，5199节）；“男丁必倒在”的“剑”表示摧毁真理和良善的虚假（2799，4499，6353，7102，8294节）；“在战场上没有力量”表示对邪恶和虚假没有任何抵抗力，因为“战场或战争”是指属灵的争战，以及试探（1659，1664，2686，8273，8295，10455节）。由此明显可知，“妆饰”一般表示教会所拥有的神性真理。
下列经文中的“妆饰”所表相同：
以色列的女儿啊，当为扫罗哭号！他曾使你们穿染过两次的美衣，给你们衣服佩上黄金的妆饰。（撒母耳记下1:24）
这些话出现在大卫为扫罗所作的哀歌中，他将这教导犹大人的歌称为弓歌（撒母耳记下1:18）。在本节经文中，“弓”表示与邪恶的虚假争战的真理的教义（2686，2709，6422节）。因此，“以色列的女儿”表示教会对真理的情感（2362，3963，6729，6775，6788，8994节）；“穿染过两次的美衣”表示被赋予源于良善的教会的内层真理（4922，9468节）；“给衣服佩上黄金的妆饰”表示赋予源于良善的真理以美丽的表象，“黄金”表示良善（参看9874节提到的地方），“衣服或服装”一般表示真理（参看10536e节提到的地方）。大卫为扫罗所作的哀歌之所以论述与邪恶的虚假争战的真理的教义，这教义由“弓”来表示，是因为“王”或属于扫罗的王权表示保护和审判方面的神性真理（1672，2015，2069，3009，4575，4581，4966，5044，5068，6148节）。
其它地方的“妆饰”所表相同，如诗篇：
要将耶和华之名的荣耀归给祂，以圣洁的妆饰向耶和华下拜。（诗篇29:2）
“以圣洁的妆饰”表示以教会的真正真理。在以赛亚书也一样：
你的儿子必急速归回。你举目向四围观看，他们都聚集起来。耶和华说，我是活着的那一位；你必要将他们都披上如妆饰，给他们束腰像新妇一样。（以赛亚书49:17，18）
这些话论及锡安，锡安表示属天教会；“必急速归回”的儿子表示这个教会的真理，“儿子”表示真理（参看489，491，2623，2803，2813，3373，3704，4257，9807节）。这解释了为何经上说锡安“必要将他们都披上如妆饰，给他们束腰像新妇一样”；这种话能论及教会的真理，但不能论及锡安的儿子。
由于在圣言中，几乎每个事物都有一个反面意义，那些构成妆饰的东西也是如此。就反面意义而言，它们表示已经被歪曲的真理，如下列经文，耶利米书：
你荒废的时候要怎样行呢？你虽穿上染过两次的衣服，佩戴黄金装饰，用颜料修饰眼目，这样标致是枉然的！（耶利米书4:30）
何西阿书：
我必追讨她给诸巴力烧香，佩带耳环和妆饰，随从她的爱人，却忘记我的日子。（何西阿书2:13）
以及其它地方。
Potts(1905-1910) 10540
10540. Therefore now bring down thine ornament from upon thee. That this signifies the quality of their external, that it was devoid of what is Divine, is evident from the signification of "ornament," when the subject treated of is the church, as being holy truth, that is, what is Divine in the externals (of which above, n. 10536); and from the signification of "bringing it down from upon them," as being to strip it off, thus to be devoid of it. That what is Divine in the externals, that is, holy truth, is signified by "ornament," is evident from the following passages. In Ezekiel:
I clothed thee with broidered work, and I shod thee with badger,* and I girded thee with fine linen, and I covered thee with silk; and I adorned thee with ornament, and I put bracelets upon thy hands, and a chain upon thy throat. And I put a nose-jewel upon thy nose, and earrings in thine ears, and a crown of comeliness upon thine head. Thus wast thou adorned with gold and silver; and thy garments were of fine linen, silk and broidered work; whence thou hast become exceeding beautiful and thou wast prospered unto a kingdom; wherefore thy name went forth among the nations concerning thy beauty; for this was perfect in Mine ornament, which I had put upon thee (Ezek. 16:10-14). [2] This is said of Jerusalem, by which is signified the church which was set up by the Lord after the flood, and which was succeeded by the Israelitish and Jewish Church. The quality of this latter church is also described in the same chapter. But the quality of that Ancient Church is described in the above passage, and its holy truths by the ornaments there mentioned. Everyone can see that such things as are of the church are signified by the several particulars, and that something special is signified by each thing. Otherwise to what purpose would be such a description of Jerusalem? [3] But what of the church each particular signifies can be seen from the internal sense only, for this sense teaches what thing in the spiritual world corresponds to each particular; from which it can be seen that "broidered work" denotes memory-truth (see n. 9688); "fine linen," intellectual truth which is from the Divine (n. 5319, 9469, 9596, 9744); "bracelets," truths in respect to power (n. 3103, 3105); "a chain," truth from good in respect to influx, and the consequent conjunction of things interior and exterior (n. 5320); "a nose-jewel," truth in respect to perception; and "earrings," truths in respect to obedience (n. 4551, 10402); "a crown of comeliness," spiritual good, which is the good of truth, a "crown" denoting good (n. 9930), and "comeliness," what is spiritual (see n. 9815); "gold and silver," good and truth in general (see n. 113, 1551, 1552, 5658, 6914, 6917, 9874); "fine flour, honey, and oil" denote truths and goods external and internal; "fine flour," truth from good (n. 9995); "honey," external good (n. 10530), and "oil," internal good (n. 886, 4582, 4638, 9474, 9780, 10254, 10261); "beauty" denotes the form of truth from good (n. 3080, 3821, 4985, 5199). (That "Jerusalem," of which these things are said, denotes the church, see n. 402, 2117, 3654.) From this it is evident what is meant by "ornament," namely, holy truth in the whole complex. [4] Like things are signified by the "ornaments of the daughters of Zion," which are enumerated in Isaiah:
In that day the Lord will take away the ornament of the anklets, and of the little nets, and of the little moons, and of the ointment-boxes, and of the little chains, and of the gold-plates; and the tiaras, and the leg-bands, and the bindings, and the soul-houses, and the enchantments, and the rings, and the nose-ornaments, the changes of garments, and the mantles, and the veils, and the hair-pins, the mirrors, and the muslins, and the head-dresses, and the cambrics. And it shall come to pass that instead of spice there shall be rottenness; and instead of a girdle a rent; and instead of braided work baldness; and instead of a gown a girding of sackcloth; and burning instead of beauty. Thy men shall fall by the sword, and thy strength in the war (Isa. 3:18-25). Those who do not think beyond the sense of the letter know no otherwise than that all those things with which the daughters of Zion are said to have been adorned, are to be understood according to the letter; and that the men of that kingdom would perish on account of their adornment and their consequent haughtiness and pride; for it is said that "their men shall fall by the sword, and their strength in the war." But those who raise their minds somewhat above the letter are able to know that such things are not meant. [5] From various passages in the Word these know that by "the daughters of Zion" are not meant the daughters of Zion, but such things as belong to the church; as also by "the daughters of Jerusalem," "the daughters of Israel," "the daughters of Judah," and many others. (That by these are signified the church and the things that belong to the church, see n. 6729, 9055.) As therefore the church, and the things that belong to the church, are signified by "the daughters of Zion," it follows that by their ornaments as here enumerated are signified the truths and goods of the church, and that each ornament signifies some specific truth and good; for in the Word nothing is said without a meaning, not even one syllable. [6] And as that church was to be bereft of its truths and goods, which are signified by these ornaments, therefore it is said that "instead of spice there shall be rottenness, instead of a girdle a rent, instead of braided work baldness, instead of a gown a girding of sackcloth, and a burning instead of beauty;" and also that "the men shall fall by the sword, and their strength in the war;" for by "spice" is signified Divine truth in respect to its perceptivity (n. 10199, 10291); by "rottenness," the privation of it; by "a girdle," the bond holding together truths and goods in their connection (n. 9341, 9828, 9837); "a rent instead thereof" denotes their dissolution and dispersion; by "braided work" is signified memory-truth (n. 2831); by "baldness," the deprivation of the intelligence of truth and of the wisdom of good (n. 9960); by "a burning," their consumption through the evils of the love of self (n. 1297, 2446, 7852, 9055, 9141); by "beauty," the form of truth from good in the church, thus its perfection (n. 3080, 3821, 4985, 5199); and by "a sword whereby men shall fall," falsity destroying truth and good (n. 2799, 4499, 6353, 7102, 8294); by no "strength in the war" is signified not any resistance against evil and falsity; for "war" denotes spiritual combat and temptation (n. 1659, 1664, 2686, 8273, 8295, 10455). From all this it is now evident that by "ornament" in general is signified the Divine truth of the church. [7] The like is signified by "ornament" in the following passage:
Ye daughters of Israel, weep over Saul, who clothed you in doubledyed with pleasant things, who put an ornament of gold upon your garment (2 Sam. 1:24). These words occur in the lamentation of David over Saul, which he wrote to teach the sons of Judah the bow (2 Sam. 1:18), where by "bow" is signified the doctrine of truth fighting against the falsities of evil (n. 2686, 2709, 6422); consequently by the "daughters of Israel" are signified the affections of truth that belong to the church (n. 2362, 3963, 6729, 6775, 6788, 8994); to be "clothed with double-dyed with pleasant things," denotes with the interior truths of the church which are from good (n. 4922, 9468); to "put an ornament of gold upon the garment" denotes to make truths beautiful from good. (That "gold" denotes good, see at the places cited in n. 9874; and that "garment" denotes truth in general, n. 10536.) That the lamentation of David over Saul treats of the doctrine of truth fighting against the falsity of evil, which doctrine is signified by a "bow," was because by a king, or by the royalty which belonged to Saul, is signified Divine truth in respect to protection and to judgment (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148). [8] The like is signified by "ornament" elsewhere:
Give unto Jehovah the glory belonging to His name; bow yourselves before Jehovah in the ornament of holiness (Ps. 29:2). "In the ornament of holiness" denotes in the genuine truths of the church. In like manner in Isaiah:
Thy sons shall make haste. Lift up thine eyes round about, and see all gathered together. As I live, said Jehovah, thou shalt be clothed with all as with an ornament, and be girded round with them as a bride (Isa. 49:17, 18);
also speaking of Zion, by which is signified the celestial church; by the "sons who shall make haste" are signified the truths of that church (that "sons" signify truths, see n. 489, 491, 2623, 2803, 2813, 3373, 3704, 4257, 9807). From this it is that it is said that she shall "be clothed with them as an ornament, and shall be girded round with them as a bride," which can be said of the truths of the church, but not of the sons of Zion. [9] As almost all things in the Word have also an opposite sense, so likewise have those which belong to ornament, by which are signified truths falsified, as in these passages:
When thou art laid waste, what wilt thou do? Though thou clothest thyself with double-dyed, though thou deckest thee with an ornament of gold, though thou forcest open thine eyes with antimony, in vain shalt thou make thyself beautiful (Jer. 4:30). I will visit upon her the days of the baals, to which she burned incense, and put on her earring and her ornament, and went after her lovers, and forgot Me (Hos. 2:13); and in other places. * Latin, pelles melium. "Badgers" is the usual rendering of meles. But in Adversaria, Exodus, n. 1297, Swedenborg says that these meles are mares haedorum, "the males of kids," which would agree with what is here said of them. It is difficult to believe that a badger has a higher signification than a ram. (REVISER.)
Elliott(1983-1999) 10540
10540. 'And now, take off your finery' means the nature of their external which is such that it is without anything Divine. This is clear from the meaning of 'finery', when the Church is the subject, as holy truth or that which is Divine in external things, dealt with above in 10536; and from the meaning of 'taking it off' as shedding it, thus being without it. The fact that that which is Divine in external things or holy truth is meant by 'finery' is clear from the following places: In Ezekiel,
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 finery, and put bracelets onto your hands and a chain onto your neck. And I put a jewel onto your nose, and earrings on your ears, and a crown of glory onto your head. Thus were you adorned with gold and silver; and your garments were fine linen, and silk, and embroidered cloth. You ate fine flour, [honey,] and oil; therefore you became extremely beautiful, and attained to a kingdom. For this reason your famea went out among the nations, regarding your beauty; for this was made perfect by My finery which I had put on you. Ezek 16:10-14.
[2] This refers to Jerusalem and means the Church which had been established by the Lord after the Flood and was succeeded by the Israelite and Jewish Church. The character of the latter is also described in the same chapter; but the character of that previous Ancient Church is described in the verses just quoted, its holy truths being described by the adornments spoken of there. Anyone may see that things such as have to do with the Church are meant by those specifically mentioned, and that each one means something particular. What other purpose does such a description of Jerusalem serve?
[3] Yet which aspect of the Church is meant by each one becomes clear solely from the internal sense. For this sense shows what exactly in the spiritual world corresponds to each item in the description. The following is made clear by that sense,
'Embroidered cloth' means true factual knowledge, 9688. 'Fine linen' means intellectual truth from the Divine, 5319, 9469, 9596, 9744. 'Bracelets' means the power of truths, 3103, 3105. 'A neck-chain' means the flowing in of truth derived from good, and the consequent joining together of interior things and exterior ones, 5320. 'A nose-jewel' means the perception of truth, and 'earrings' obedience to truths, 4551, 10402. 'A crown of glory' means spiritual good, or the good of truth, good being meant by 'a crown', 9930, and that which is spiritual by 'glory', 9815. 'Gold and silver' means goodness and truth in general, 113, 1551, 1552, 5658, 6914, 6917, 9874. 'Fine flour, honey, and oil' means truths and forms of good, external and internal ones, truth from good being meant by 'fine flour', 9995, external good by 'honey', 10530, and internal good by 'oil', 886, 4582, 4638, 9474, 9780, 10254, 10261. 'Beauty' means the outward form taken by truth derived from good, 3080, 3821, 4985, 5199.
And 'Jerusalem', about which those things are said, means the Church, see 402, 2117, 3654. From all this it is evident what 'finery' means, namely holy truth in its entirety.
[4] All the finery of the daughters of Zion which is itemized in Isaiah has a like meaning,
On that day the Lord will take away the finery of the anklets, and of the networks, and of the crescents, and of the perfume containersb, and of the chainlets, and of the bractsc, and the tiaras, and the garters, and the sashes, and the perfume boxesd, and the charms; the rings, and the nose-jewels, the changes of clothes, and the robes, and the veils, and the pin-cases, the mirrors, and the muslin, and the turbans, and the linen garments. And it will happen, that instead of fragrance there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set haire, baldness, and instead of a robe, a girding of sackcloth, burning instead of beauty. Your people will fall by the sword, and [so will] your strength in war. Isa 3:18-25.
Those who confine themselves to the literal sense inevitably think that all these items with which the daughters of Zion are said to be adorned must be understood literally, and that it was because of that finery and the pride and arrogance it would create that the people of that kingdom would perish, since it says, your people will fall by the sword, and your strength in war. But those who raise their minds to some extent above the literal statement can see that such things should not be understood literally.
[5] From various places in the Word they can see that 'the daughters of Zion' should not be taken to mean the daughters of Zion but such things as are aspects of the Church, which are also meant by the daughters of Jerusalem, the daughters of Israel, the daughters of Judah, and many other daughters. Regarding 'daughters', that they mean the Church and aspects of the Church, see 6729, 9055(end). Since therefore the Church and aspects of the Church are meant by 'the daughters of Zion' it follows that all their finery itemized in this chapter of Isaiah mean the Church's truths and forms of good, and that each item means some specific truth or form of good. For nothing that appears in the Word, not even one small expression, is devoid of meaning.
[6] And because that Church will be bereaved of its truths and forms of good, meant by all that finery, the prophecy goes on to say that instead of fragrance there will be rottenness, instead of a girdle a falling apart, instead of well-set hair baldness, instead of a robe a girding of sackcloth, burning instead of beauty, and also that the people will fall by the sword, as will [their] strength in war. For 'fragrance' or 'spice' means the perception of Divine Truth, 10199, 10291, and 'rottenness' the deprivation of it; 'a girdle' means a bond holding truths and forms of good in connection with one another, 9341(end), 9828, 9837, 'a falling apart instead of it' the disintegration and diffusion of them; 'well-set hair' means true factual knowledge, 2831f, 'baldness' being deprived of an intelligent understanding of truth and of a wise discernment of good, 9960; 'burning' means the destruction of these by the evils of self-love, 1297, 2446, 7852, 9055, 9141, 'beauty' the outward form that truth springing from good takes within the Church, thus the perfection of it, 3080, 3821, 4985, 5199; and 'the sword' by which the people will fall means falsity destroying truth and good, 2799, 4499, 6353, 7102, 8294. Having no 'strength in war' means having no resistance to evil and falsity, for 'war' is spiritual conflict, and temptation, 1659, 1664, 2686, 8273, 8295, 10455. From all this it is now evident that 'finery' in general means the Divine Truth which the Church possesses.
[7] The like is meant by 'finery' in the second Book of Samuel,
O daughters of Israel, weep over Saul, who clothed you in twice-dyed pleasantlyg, who put gold finery on your clothing. 2 Sam 1:24.
These words appear in David's lamentation over Saul, which he entitled in verse 18 of that chapter, To teach the children of Judah the bow. 'The bow' in this verse means doctrine consisting of truth engaged in conflict against falsities of evil, 2686, 2709, 6422. This being so, 'daughters of Israel' means the Church's affections for truth, 2362, 3963, 6729, 6775, 6788, 8994; 'being clothed in twice-dyed pleasantly' means being endued with the Church's interior truths, which spring from good, 4922, 9468; 'putting gold finery on clothing' means giving truths that spring from good a beautiful appearance, good being meant by 'gold', see in the places referred to in 9874, and truth in general by 'clothing' or 'garment', in the places referred to above in 10536(end). The reason why David's lamentation over Saul has to do with doctrine consisting of truth, meant by 'the bow', engaged in conflict against falsity of evil is that 'the king' or the royal office held by Saul means Divine Truth in respect of protection and of judgement, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148.
[8] The like is meant by 'finery' in other places: In David,
Give to Jehovah the glory of His name; bow down to Jehovah in the finery of holiness. Ps 29:2.
'In the finery of holiness' means with the authentic truths of the Church. Similarly in Isaiah,
Your sons will make haste. Lift up your eyes round about, and see; they all gather together. I am the Living One, said Jehovah; you will put them all on as finery, and gird them round yourself like a bride. Isa 49:17,18.
These words too refer to Zion, by which the celestial Church is meant, 'sons' who 'will make haste' meaning this Church's truths. (For the meaning of 'sons' as truths, see 489, 491, 2623, 2803, 2813, 3373, 3704, 4257, 9807.) This explains why it says that Zion will put them all on as finery and gird them round herself like a bride; such can be said of the Church's truths, but not of the sons of Zion.
[9] Since almost everything in the Word also has a contrary meaning, so do those objects constituting finery. In the contrary sense they mean truths that have been falsified, as in Jeremiah,
You who have been laid waste, what will you do? If you clothe yourself in twice-dyed, if you adorn yourself with gold finery, if you widen your eyes with stibiumh, in vain will you make yourself beautiful. Jer 4:29,30.
And in Hosea,
I will visit on heri the days of the baals to whom she burned incense, and put on her nose-jewel and her finery, and went after her lovers and forgot Me. Hosea 2:13.
And in other places.
Latin(1748-1756) 10540
10540. `Et nunc descendere fac ornatum tuum desuper te': quod significet quale externi (c)eorum quod absque Divino, constat ex significatione `ornatus' cum agitur de Ecclesia, quod sit sanctum verum, seu Divinum in externis, de qua supra n. 10536, et ex significatione `descendere facere illum desuper se' quod sit exuere illud, ita absque illo esse. Quod Divinum in externis, seu sanctum verum, per `ornatum' significetur, constat ex sequentibus his locis: apud Ezechielem, Vestivi te acupicto, et calceavi te taxo, et accinxi te bysso, et obtexi te serico, et ornavi te ornatu; et dedi armillas super manus tuas, et torquem super guttur tuum, et dedi monile super nasum tuum, et inaures super aures tuas, et coronam decoris super caput tuum; sic ornata es auro et argento; et vestes tuae byssus et sericum, et acupictum; similam, [mel,] et oleum comedisti, unde pulchra facta es valde admodum, et prosperata es usque ad regnum; quare exivit nomen tuum in gentes de pulchritudine tua, nam perfecta haec in ornatu Meo quem posueram super te, xvi 10-14;[2] agitur ibi de Hierosolyma, per quam significatur Ecclesia {1}quae a Domino instaurata fuit post diluvium, cui successit Israelitica et Judaica; qualis haec fuit etiam describitur in eodem capite, sed qualis antiqua illa fuit, ibi describitur, et ejus sancta vera per ornatus illos'; quisque videre potest quod talia quae Ecclesiae sunt significentur per singula illa, et quod per unumquodvis aliquod peculiare; ad quid aliter talis descriptio Hierosolymae? [3] at quid Ecclesiae unumquodvis significat, non aliunde constare potest quam ex sensu interno, hic enim sensus docet, quidnam in spirituali mundo singulis correspondet; ex quo constare potest quod `acupictum' sit verum scientificum, n. 9688, `byssus' verum intellectuale quod ex Divino, n. 5319, 9469, 9596, 9744, `armillae' {2}vera quoad potentiam, n. 3103, 3105, `torques' verum ex bono quoad influxum, et inde conjunctionem interiorum et exteriorum n. 5320, `monile' verum quoad perceptionem, et `inaures' vera quoad oboedientiam, n. 4551, 10402, `corona decoris' bonum spirituale, quod est bonum veri, `corona' bonum, n. 9930, `decus' spirituale, n. 9815, `aurum et argentum' bonum et verum in genere, n. 113, 1551, 1552, 5658, 6914, 6917, 9874, `simila, mel, et oleum' sunt vera et bona externa et interna, `simila' verum ex bono, n. 9995, `mel' bonum externum, n. 10530, `oleum' bonum internum, n. 886, 4582, 4638, 9474, 9780, 10254, 10261, `pulchritudo' est forma veri ex bono, n 3080, 3821, 4985, 5199; quod `Hierosolyma,' de qua illa dicuntur, sit Ecclesia, videatur n. 402, 2117, 3654; inde patet quid {3} `ornatus,' quod nempe sanctum verum in omni complexu. [4] Similia significantur per ornamenta filiarum Zionis quae recensentur apud Esaiam, In die illo removebit Dominus ornatum compedum, et reticulorum, et lunularum; et myrothecidiorum, et catenularum, et bracteolarum, et tiaras, et periscelides, et alligamenta et domos animae, et incantationes; annulos, et ornamenta nasi, mutatorias vestes, et amicula, et pepla, et aciaria, specula et sindones, et cidares, et carbasa; et fiet, loco aromatis tabes erit, et loco cinguli discissio, et loco operis implexi calvities, et loco togae cinctura sacci, adustio loco pulchritudinis; homines tui gladio cadent, et robur tuum in bello, iii 18-25;
qui non ultra sensum litterae cogitant non aliter sciunt quam quod omnia illa quibus ornatae dicuntur filiae Zionis secundum litteram intelligenda sint, et quod propter ornatum illarum, (c)et inde elationem (c)et superbiam, homines {4}regni istius interirent, nam dicitur quod homines gladio cadent, et robur in bello; sed quod talia non intelligantur, scire possunt illi qui animum aliquantum supra litteram elevant; [5] hi ex variis locis in Verbo sciunt quod per `filias Zionis' non intelligantur filiae Zionis sed talia quae sunt Ecclesiae, sicut etiam per filias Hierosolyma filias Israelis, filias Jehudae, et plures alias; quod per illas significentur Ecclesia et illa quae Ecclesiae sunt, videatur n. 6729, 9055 fin.; cum itaque Ecclesia, et illa quae Ecclesiae sunt, per {5}`filias Zionis' significantur, sequitur quod per ornamenta illarum ibi recensita significentur vera et bona Ecclesiae, et quod singula aliquod verum et bonum in specie; [6] nam in Verbo nihil inaniter dicitur, ne quidem una vocula; et quia Ecclesia illa suis veris et bonis, quae per ornatus illos significantur, orbabitur, ideo dicitur quod loco aromatis tabes erit, loco cinguli discissio, loco operis implexi calvities, loco togae cinctura sacci, adustio loco pulchritudinis, et quoque quod homines gladio cadent, et robur in bello, per `aroma' enim significatur Divinum Verum quoad ejus perceptivum n. 10199, 10291, per `tabem' privatio ejus, per `cingulum' significatur vinculum continens vera et bona in suo nexu, n. 9341 fin., 9828, 9837; `discissio loco ejus' est dissolutio et dissipatio eorum; per `opus implexum' verum scientificum, n. 2831, per `calvitiem' deprivatio intelligentiae veri (c)ac sapientiae boni, n. 9960, per `adustionem' consumptio eorum per mala amoris sui, n. 1297, 2446, 7852, 9055, (x)9141, per `pulchritudinem' forma veri ex bono in Ecclesia, ita ejus perfectio, n. 3080, 3821, 4985, 5199, et per `gladium per quem cadent homines' falsum destruens verum et bonum, n. 2799, 4499, 6353, 7102, 8294; per `non robur in bello' significatur non aliqua resistentia contra malum et falsum, `bellum' enim est pugna spiritualis, ac tentatio, n. 1659, 1664, 2686, 8273, 8295, 10455; [7] ex his nunc patet quod per `ornatum' in genere significetur Divinum Verum Ecclesiae; simile per `ornatum' in Libro 2 Samuelis, Filiae Israelis, super Schaule flete, qui amicivit vos dibapho cum amoenis, qui imposuit ornatum auri super vestem vestram, i 24;
{6}haec in lamentatione {7}Davidis super Schaule, quam inscripsit ad docendum filios Jehudae arcum, vers. 18 ibi; per `arcum' ibi significatur doctrina veri pugnantis contra falsa mali, n. 2686, 2709, 6402; inde per `(x)filias Israelis' significantur affectiones veri, quae Ecclesiae, n. 2362, 3963, 6729, 6775, 6788, 8994, `amiciri dibapho cum amoenis' est veris interioribus Ecclesiae, quae ex bono, n. 4922, 9468, `imponere ornatum auri super vestem' est facere ut vera ex bono {8} pulchra sint; quod `aurum' sit bonum, videatur in locis citatis n. 9874, et quod `vestis' sit verum in genere, in locis citatis supra n. 10536 fin.; quod lamentatio Davidis super Schaule agat de doctrina veri pugnantis contra falsum mali, quae significatur per `arcum,' {9} erat quia per `regem' {10}seu per regium quod fuit Schauli, significatur Divinum Verum quoad tutelam et quoad judicium, n. 1672, 2015, (x)2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148. [8] Simile per `ornatum' significatur alibi: apud Davidem, Date Jehovae gloriam nominis Ipsius, incurvate vos Jehovae in ornatu sanctitatis, Ps. xxix 2;
`in ornatu sanctitatis' est in genuinis veris Ecclesiae: similiter apud Esaiam, Festinabunt filii tui; tolle circumcirca oculos tuos, et vide omnes (x)congregantur; vivus Ego, dictum Jehovae, quod omnes sicut ornatum induitura sis, et circumligatura eos sicut sponsa, xlix 17, 18;
haec etiam de Zione, per quam significatur Ecclesia caelestis; per `filios qui festinabunt' significantur vera Ecclesiae illius; quod `filii' sint vera, videatur n. 489, 491, 2623, 2803, 2813, 3373, 3704, 4257, 9807; inde est quod dicatur quod omnes illos sicut ornatum induitura sit, et circumligatura sicut sponsa, quod dici potest de veris Ecclesiae, non autem de filiis {11}Zionis. [9] Quia paene omnia in Verbo etiam oppositum sensum habent, ita quoque illa quae sunt ornatus, {12}per quae significantur vera falsificata, ut apud Jeremiam, Tu vastata quid facies, si indueris te dibapho, si ornaveris te ornatu auri, si ruperis stibio oculos tuos, frustra pulchram reddes te, iv 29, 30:
et apud Hoscheam, Visitabo super illam dies baalium quibus suffimenta adoluit, et induit inaurem suam et ornatum suum, ivitque post amasios suos, (c)et Mei {13}oblita est, ii 13;
et alibi. @1 hic qualis fuit antiqua, ejus sancta vera per ornatus illos describuntur$ @2 verum$ @3 i sit$ @4 ibi$ @5 illas$ @6 hoc$ @7 super Schaulem a Davide$ @8 i ***$ @9 i agat,$ @10 et$ @11 in Zione$ @12 in quo sensu$ @13 oblitus AIT$