3300、“先出来的全身发红，如同毛衣”表示真理生活的属世良善，或说构成属世真理生活的良善。这从“出来”、“红”和“毛衣”的含义清楚可知：“出来”是指出生；“红”是指生活的良善，如下文所述；“毛衣”是指属世层的真理，也如下文所述。这个孩子先“出来”表示就本质而言，良善是优先的，如前所述（3299节）。经上说“像毛衣”，是为了表示良善以真理，如同以一个细嫩的外壳或器皿、身体为衣，也如前所述（3299节）。在圣言中，“衣服或外衣”在内义上只表示如衣服那样穿在另一种事物上的东西，这也是为何真理被比作衣服（1073， 2576节）。
“红”或“发红”之所以表示生活的良善，是因为一切良善都是从爱流出的，爱本身是属天和属灵的火。爱还被比作火，也实际被称为“火”（933-936节），又被比作血，同样被称为“血”（1001节）。火和血都是红的，所以从爱流出的良善由“红”或“发红”来表示，这也可从以下圣言经文看出来；在雅各（那时是以色列）的预言中：
他在葡萄酒中洗了衣服，在葡萄血中洗了袍褂。他的眼睛比酒更红，他的牙齿比奶更白。（创世记49:11-12）
谁都能看出，这论及犹大，犹大在此表示主。此处“衣服”和“袍褂”表示主的神性属世层或属世神性；“葡萄酒”和“葡萄血”表示属世层的神性良善和神性真理：论到神性良善，经上说：“他的眼睛比酒更红”；论到神性真理，经上说：“他的牙齿比奶更白”。经上以这种方式来描述属世层里面的良善与真理的结合。
以赛亚书：
这从以东而来的是谁呢？你的服装为何有红色？你的衣服为何像踹酒榨的呢？（以赛亚书63:1-2）
此处“以东”表示主的神性属世层或属世神性的神性良善，这从下文（3322节）明显看出来。“服装有红色”表示真理之良善，“衣服像踹酒榨的”表示良善之真理。耶利米哀歌：
她的拿细耳人比雪还洁白，比奶还皎洁。他们的骨骼比红宝石（或珊瑚）更红，他们擦亮就像蓝宝石一样。（耶利米哀歌4:7）
“拿细耳人”代表主的神性人身或人性，尤其代表祂的神性属世层或属世神性；因此，“他们的骨骼比红宝石更红”代表神性属世层或属世神性中的良善。
犹太教会中的每一个事物都代表主，由此代表祂的国度，因而代表作为主国度源头的良善和真理。因此，由于“红”表示良善，尤表属世层的良善，所以犹太教会的人被吩咐用染红的公羊皮做罩棚的盖（出埃及记25:5；26:14；35:7， 23；36:19）；用焚烧的小红母牛的灰调做除罪水或除污秽的水（民数记19:2等）。除非红色表示主国度中的某种属天事物，否则经上永远不会吩咐公羊必须是红的，小母牛也是红的。凡视圣言为神圣的人都承认它们代表神圣事物。由于红色具有这种含义，所以帐幕的罩棚用朱红色、紫色和蓝色线交织、绑扎起来（出埃及记35:6）。
几乎每个事物都有一个反面意义，如前面频繁所述（1066， 1142， 1232， 1662， 1834， 2455， 2460， 2686， 2709节），“红”也不例外。就反面意义而言，“红”表示从自我之爱而来的邪恶，这是因为自我之爱的欲望被比作火，并被称为“火”（934e， 1297， 1527， 1528， 1861， 2446节）；它们同样被比作血，并被称为“血”（374， 954， 1005节）。因此，“红”在反面意义上表示这些事物，如以赛亚书：
耶和华说，你们的罪虽像朱红，必变白如雪；虽红如丹颜，必白如羊毛。（以赛亚书1:18）
那鸿书：
（彼列）勇士的盾牌是红的，壮士都穿深红衣服，在那日，战车笼罩在火把的火中。（那鸿书2:3）
启示录：
天上又现出异象来，看哪，有一条大红龙，七头十角，头上戴着七个冠冕。（启示录12:3）
又：
我就观看，见有一匹白马；骑在马上的拿着弓，并有冠冕赐给他。他便出来，胜了又要胜。就另有一匹马出来，是红的，骑马的可以从地上夺去和平，使人彼此相杀；又有一把大剑赐给他。后来又出来一匹黑马；最后出来一匹灰色马，其名字叫死亡。（启示录6:2， 4-5， 8）
Potts(1905-1910) 3300
3300. And the first came forth red all over like a hairy garment [tunica]. That this signifies the natural good of the life of truth, is evident from the signification of "coming forth," as being to be born; from the signification of "red," as being the good of life, as will be shown presently; and from the signification of a "hairy garment," as being the truth of the natural, which also will be shown presently. This being the "first" signifies that as to essence good is prior, as before said (n. 3299); and it is said "like a hairy garment" in order to signify that good is clothed with truth, as with a tender vessel or body, as also before said (n. 3299). In the internal sense of the Word a "garment" [tunica] signifies merely that which invests something else, wherefore also truths are compared to garments (n. 1073, 2576). [2] That "red," or "ruddy," signifies the good of life, is because all good is of love, and love itself is celestial and spiritual fire, and is also compared to fire and likewise is called "fire" (n. 933-936). So also is love compared to blood, and is called "blood" (n. 1001); and because they are both red, the good which is of love is signified by "red" or "ruddy," as may also be seen from the following passages in the Word. In the prophecy of Jacob, then Israel:
He shall wash his raiment in wine, and his vesture in the blood of grapes; his eyes are redder than wine, and his teeth are whiter than milk (Gen. 49:11-12);
where Judah is treated of, by whom is there signified the Lord, as must be evident to everyone. "Raiment" and "vesture" in this passage signify the Lord's Divine natural; "wine" and "the blood of grapes" signify the Divine good and Divine truth of the natural. Of the former it is said that "his eyes are redder than wine;" of the latter that "his teeth are whiter than milk;" it is the conjunction of good and truth in the natural which is thus described. [3] In Isaiah:
Who is this that cometh from Edom? Wherefore art Thou red in Thine apparel? and Thy garments like him that treadeth in the wine-vat? (Isa. 63:1-2);
here "Edom" denotes the Divine good of the Lord's Divine natural, as will appear from what follows; "red in Thine apparel" denotes the good of truth; "garments like him that treadeth in the wine-vat," the truth of good. In Jeremiah:
Her Nazirites were purer than snow, they were whiter than milk; they were more ruddy in bone than rubies, their polishing was of sapphire (Lam. 4:7). By the "Nazirites" was represented the Lord as to the Divine Human, especially as to the Divine natural; thus the good therein by their being "more ruddy in bone than rubies." [4] As "red" signified good, especially the good of the natural, therefore in the Jewish Church, in which each and all things were representative of the Lord, and thence of His kingdom (consequently of good and truth, because the Lord's kingdom is from these), it was commanded that the covering of the tent should be of the skins of red rams (Exod. 25:5; 26:14; 35:7, 23; 36:19); and also that the water of expiation should be made of the ashes of a red heifer burned (Num. 19:2, 9). Unless the color red had signified something celestial in the Lord's kingdom, it would never have been commanded that the rams should be red, and the heifer red. That holy things were thereby represented, everyone acknowledges who holds the Word to be holy. Inasmuch as the color red had such a signification, the coverings of the tent were interwoven and coupled together with threads of scarlet, crimson, and blue (Exod. 35:6). [5] As almost all things have also an opposite sense, as has before been frequently stated, "red" in like manner then signifies the evil which is of the love of self; and this because the cupidities of the love of self are compared to fire and are called "fire" (n. 934, 1297, 1527, 1528, 1861, 2446); and in like manner they are compared to blood and are called "blood" (n. 374, 954, 1005). Hence in the opposite sense "red" has this signification; as in Isaiah:
Jehovah said, Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Isa. 1:18). In Nahum:
The shield of the mighty men (of Belial) is made red, the valiant men are made crimson, in the fire of torches are the chariots in the day (Nahum 2:3). In John:
And there was seen another sign in heaven; and behold a great red dragon, having seven heads and ten horns, and upon his heads seven diadems (Rev. 12:3). Again:
And I saw and behold a white horse, and he that sat thereon had a bow; and there was given unto him a crown; and he went forth conquering and to conquer. And another horse came forth that was red; and to him that sat thereon it was given to take peace from the earth, and that they should kill one another; and there was given unto him a great sword. Afterwards there came forth a black horse; and at last a pale horse, whose name was death (Rev. 6:2, 4-5, 8).
Elliott(1983-1999) 3300
3300. 'And the first came out, ruddy all over, like a hairy garment'a means good constituting the life of natural truth. This is clear from the meaning of 'coming out' as being born, from the meaning of 'ruddy' as good constituting the life, dealt with below, and from the meaning of 'a hairy garment' as the truth of the natural, also dealt with below. His being 'the first' means that in essence good is prior, as stated above in 3299. It is also called 'a hairy garment' so as to mean that good was clothed with truth as in a thin casing or body, as also stated above in 3299. In the Word 'a tunic' means nothing else in the internal sense than something that clothes another thing, and that also is why truths are compared to garments, 1073, 2576.
[2] The reason why 'ruddy' or 'red' means good constituting the life is that all good flows from love, and love itself is celestial and spiritual fire. Love is also compared to and actually called fire, see 933-936, as well as being compared to and actually called blood, 1001. Because both fire and blood are red, good that flows from love is meant by 'ruddy' and 'red', as may also be seen from the following places in the Word: In the prophecy of Jacob, who by then was Israel,
He will wash his clothing in wine and his garment in the blood of grapes. His eyes will be redder than wine, and his teeth whiter than milk. Gen 49:11, 12.
This refers to Judah, who is used here to mean the Lord, as may be clear to anyone. 'Clothing' here and 'garment' are the Lord's Divine Natural. 'wine' and 'the blood of grapes' are the Divine Good and Divine Truth of the Natural - Divine Good being spoken of as 'eyes redder than wine', and Divine Truth as 'teeth whiter than milk'. It is the joining together of good and truth within the Natural that is described in this fashion.
[3] In Isaiah,
Who is this who is coming from Edom, red as to his clothing, and his clothes like his that treads in the winepress? Isa 63:1, 2.
Here 'Edom' stands for the Divine Good of the Lord's Divine Natural, as will be evident later on. 'Red as to clothing' is the good of truth, and 'clothes like his that treads in the winepress' the truth of good. In Jeremiah,
Her Nazirites were brighter than snow, they were whiter than milk. They were ruddier in bodyb than rubies, polished like sapphire.c Lam 4:7.
'Nazirites' represented the Lord's Divine Human, in particular the Divine Natural, and so the good of the latter was represented by their being 'ruddier in body than rubies'.
[4] Because 'red' meant good, in particular the good of the natural, the Jewish Church - in which every single thing was representative of the Lord, and from this of His kingdom, and consequently of good and truth which are the source of the Lord's kingdom - was therefore commanded to have a covering for the tabernacle of red-rams' skins, Exod 25:5; 26:14; 35:5-7, 23; 36:19. That Church was also commanded to prepare the water for making atonement from the ashes of the red heifer that had been burnt, Num 19:2 and following verses. Unless the colour red had been a sign of something heavenly in the Lord's kingdom, it would never have been commanded that the rams should be red and that the heifer should be red. The fact that they represented sacred things anyone acknowledges who considers the Word to be sacred. Because the colour red had that meaning, therefore also the coverings of the Tabernacle were interwoven with, and had loops made of, scarlet, purple, and violet yarn, Exod 35:6.
[5] Seeing that almost everything also has a contrary sense, as often stated, so too has 'red'. In the contrary sense 'red' means evil that is the outcome of self-love, the reasons for this being that the desires belonging to self-love are compared to and actually called fire, 934 (end), 1297, 1527, 1528, 1861, 2446, and are likewise compared to and actually called blood, 374, 954, 1005. Consequently 'red' in the contrary sense means those things, as in Isaiah,
Jehovah said, Though your sins are like scarlet, they will be white as snow. Though they are red as crimson,d they will be as wool. Isa 1:18.
In Nahum,
The shields of the mighty men of Belial have been made red, the mighty men are in crimson!; enveloped in the fire of torches are the chariots on the day [of preparation]. Nahum 2:3.
In John,
Another sign appeared in heaven, Behold, a great fiery-red dragon having seven heads, and on his heads seven jewels. Rev 12:3.
In the same book,
I saw, and behold, a white horse, and he who sat on it had a bow; to him a crown was given; he went out conquering and to conquer. Then there came out another horse, fiery-red; and he who sat on the horse was permitted to take peace away from the earth, and so that men would slay one another. Therefore to him was given a great sword. After that a black horse came out, and at length a pale horse, whose name is death. Rev 6:2-8.
Latin(1748-1756) 3300
3300. `Et exivit primus rufus totus is, sicut tunica pilosa': quod significet bonum vitae veri {1}naturalis, constat ex significatione `exire' quod sit nasci; ex significatione `rufi' quod sit bonum vitae, de qua sequitur; et ex significatione `tunicae pilosae' quod sit verum naturalis, de qua etiam sequitur; quod is `primus' fuerit, significat quod bonum quoad essentiam sit prius, ut supra n. 3299 dictum; dicitur etiam `tunica pilosa' ut significetur quod bonum indutum sit vero, sicut tenello vase aut corpore, ut quoque supra n. 3299 dictum; `tunica' in Verbo nec aliud in sensu interno significat quam tale quod aliud investit, quare etiam vera comparantur vestibus n. 1073, 2576. [2] Quod `rufum' seu rubrum significet bonum vitae, inde est quia omne bonum est amoris, ac ipse amor est ignis caelestis et spiritualis; etiam comparatur sanguini et quoque vocatur ignis, videatur n. 933-936; tum quoque amor comparatur sanguini et quoque vocatur sanguis, n. 1001; quia utrumque rubet, ideo bonum quod est amoris, significatur per `rufum' seu rubrum; ut quoque constare potest ab his in Verbo locis; in prophetia Jacobi, tunc Israelis, Lavabit in vino indumentum suum, et in sanguine uvarum velamen suum, ruber oculis prae vino et albus dentes prae lacte, Gen. xlix 11, 12;ubi de Jehudah, per quem ibi intelligitur Dominus, ut cuivis constare potest; `indumentum' ibi et `velamen' est Divinum Naturale Domini; `vinum et sanguis uvarum' est Divinum Bonum et Divinum Verum Naturalis, de illo dicitur quod sit `ruber oculis prae vino,' de hoc quod sit `albus dentes prae lacte'; est conjunctio boni et veri in Naturali quae ita describitur: [3] apud Esaiam, Quis hic qui venit ex Edom,...ruber quoad vestem {2}, et vestes sicut calcantis in torculari? lxiii 2;
ubi `Edom' pro Divino Bono Divini Naturalis Domini, ut ex sequentibus patebit; `ruber quoad vestem' est bonum veri, `vestes sicut calcantis in torculari' est verum boni: (m)apud Jeremiam, Albi erant naziraei ejus prae nive, candidi erant prae lacte, rubri erant osse prae gemmis rubentibus, sapphirus polities eorum, Thren. iv 7;
per `naziraeos' repraesentabatur Dominus quoad Divinum Humanum, cumprimis quoad Divinum Naturale, ita bonum ibi per quod `rubri essent osse prae gemmis rubentibus.'(n) [4] Quia `rubrum' significabat bonum, imprimis bonum naturalis, {3}ideo in Ecclesia Judaica, ubi omnia et singula repraesentativa erant Domini, ac inde regni Ipsius, consequenter boni et veri quia ex his regnum Domini, mandatum est Quod tegumentum tentorii esset ex pellibus arietum rubrorum, Exod. xxv 5; xxvi 14; xxxv 5-7, 23; xxxvi 19:
et quoque Quod aqua expiationis fieret ex cinere combustae vaccae rubrae, Num. xix 2, seq.;
nisi color ruber significavisset aliquod caeleste in regno Domini, nusquam mandatum fuisset quod arietes essent rubri, et vacca rubra; quod sancta per illa repraesentata sint, agnoscit quisque qui Verbum sanctum habet: (m)quia ruber color illud significabat, ideo etiam Tegumentis tentorii intertexta fuerunt et alligata quae ex colore coccineo, purpureo, hyacinthino, Exod. xxxv {4}6. [5] Sicut paene omnia etiam sensum oppositum habent, ut saepius dictum, ita quoque `rubrum'; significat tunc malum quod est amoris sui, et hoc inde quoque, quia cupiditates amoris sui comparantur igni et vocantur ignis, n. 934 f, 1297, 1527, 1528, 1861, 2446; similiter comparantur sanguini, et vocantur sanguis, n. 374, 954, 1005; inde rubrum in opposito sensu illa significat, ut apud Esaiam, Dixit Jehovah, Si fuerint peccata vestra sicut coccinea, sicut nix albescent; si rubuerint sicut purpura, sicut lana erunt, i 18:
apud Nahum, Clypeus fortium Belialis, ruber factus, viri roboris purpurati, in igne facularum currus in die, ii 4 [A.V. 3]:
apud Johannem, Visum est aliud signum in caelo, ecce draco magnus rufus, habens capita septem, et super capitibus diademata septem, [Apoc.] xii 3:
apud eundem, Vidi, ecce equus albus, et sedens super illo habens arcum, cui data est corona, hic exivit vincens, et ut vinceret; tunc exivit alius equus rufus, et sedenti super equo datum est ut auferret pacem de terra, et ut se invicem occiderent, unde data est illi machaera magna; post exivit equus niger, tandem equus pallens, cui nomen mors, Apoc. vi 2-8. @1 naturale I. A alters naturalis to naturale, but see 3305 and 3317.$ @2 i tuam$ @3 id est I$ @4 5, 6, 7, 23, A, 5 I$