3735.“衣服穿”表与神性真理的结合。这从“衣服”和“穿”的含义清楚可知：“衣服”是指真理（1073，2576节），在此是指神性真理，因为所论述的主题是主；“穿”是指归为己有并结合。圣言内义的性质从这些以及所有其它细节可以看出来，也就是说，当字义论述食物和衣服，并且是在历史叙事中论述时，如此处“神若给我食物吃、衣服穿”，那时与人同在的天使所想的根本不是食物，而是爱的良善，在至高意义上是主的神性良善。他们也不会想什么衣服，而是思想真理的良善，在至高意义上思想主的神性真理。对他们来说，诸如字义所提到的这类事物只不过是用来思想天上和神性事物的物体代表，因为此类事物就是存在于次序最终层级中的器皿。
因此，当处于神圣状态的人思想食物，如圣餐中的饼，或主祷文中的“日用饮食”时，他关于食物的思维就作为思想出自主的爱之良善的物体代表而服务于同他在一起的天使。天使丝毫不理解人关于食物的思维，相反，他们的思维涉及良善，因为这就是二者（即食物与良善）之间的对应关系。处于神圣状态的人思想衣服时也是一样，在这种情况下，天使的思维涉及真理。圣言中的其它一切事物同样如此。天与地藉着圣言联结的性质由此变得清楚明了；也就是说，这种联结是这样：当有人以神圣方式阅读圣言时，他便通过这种对应关系与天堂，并经由天堂与主联结得越发紧密，即便此人只思想圣言中那些字义上的事物。那时，其心智的圣洁本身就出自诸如天使所拥有的属天和属灵的思维和情感的流注。
为让这种流注可以存在，并且世人可以通过这流注与主联结，主便设立了圣餐，对于圣餐明确声明，主就是饼和酒。因为主的身体表示神性之爱，以及人里面诸如属天天使所拥有的那种相爱；而“血”同样表示祂的神性之爱，以及人里面的相爱，不过是诸如属灵天使所拥有的那种爱。由此明显可知圣言中的一切事物里面有多少神性，尽管世人不知道什么是神性成分及其性质。然而，那些在世时过着良善生活的人死后会进入对所有这些事物的认知和直觉中；因为那时，他们会脱去地上和世俗之物，披上天上的事物，并和天使一样拥有属天和属灵的观念。
Potts(1905-1910) 3735
3735. And raiment to put on. That this signifies conjunction with Divine truth, is evident from the signification of "raiment," as being truth (n. 1073, 2576), in the present case Divine truth, because the Lord is treated of; and from the signification of "putting on," as being to be appropriated and conjoined. The nature of the internal sense of the Word may be seen from these and all other such significatives, namely, that when bread and raiment are treated of in the sense of the letter, and also when the matter in question is expressed historically, as here-"if God will give me bread to eat, and raiment to put on," the angels who are with the man at the time think not at all of bread, but of the good of love, and in the supreme sense of the Lord's Divine good; neither do they think of raiment, but of truth, and in the supreme sense of the Lord's Divine truth. Such things as are in the sense of the letter are to them merely objective representatives for thinking concerning things heavenly and Divine; for such things are the vessels which are in the ultimate of order. [2] Thus when in a holy state a man thinks of bread, as for instance of the bread in the Holy Supper, or of the "daily bread" in the Lord's Prayer, then the thought which the man has about bread serves the angels who are with him as an objective representative for thinking about the good of love which is from the Lord; for the angels apprehend nothing of man's thought about bread, but instead of this have thought concerning good, for such is the correspondence. In like manner when in a holy state a man thinks about raiment, the thought of the angels is about truth; and so it is with everything else in the Word. This shows what is the nature of the conjunction of heaven and earth by the Word, namely, that a man who reads the Word in a holy manner is by such correspondence conjoined closely with heaven, and through heaven with the Lord, even although the man thinks only of those things in the Word which are in the sense of its letter. The holiness itself then present with the man comes from an influx of celestial and spiritual thoughts and affections, such as angels have. [3] That there might be such an influx and the consequent conjunction of man with the Lord the Holy Supper was instituted by the Lord, in connection with which it is expressly said that the bread and wine are the Lord; for the Lord's "body" signifies His Divine love, and the reciprocal love in man such as is that of the celestial angels; and the "blood" in like manner signifies His Divine love, and the reciprocal love in man, but such as is that of the spiritual angels. From this it is manifest how much of the Divine there is in everything of the Word, notwithstanding man's ignorance as to what it is and what its quality. Yet those who when in the world have been in the life of good, after death come into the knowledges and perceptions of all these things; for then they put off earthly and worldly things, and put on heavenly ones; and in like manner are in a spiritual and celestial idea like that of the angels.
Elliott(1983-1999) 3735
3735. 'And clothing to wear' means being joined to Divine Truth. This is clear from the meaning of 'clothing' as truth, dealt with in 1073, 2576, Divine Truth here since the Lord is the subject; and from the meaning of 'wearing' as making it one's own and being joined to it. As for the nature of the internal sense of the Word, that becomes clear from these and all other details; that is to say, when the sense of the letter refers to bread and to clothing, and also when it does so within historical narrative, as here in 'If God will give me bread to eat and clothing to wear', the angels present with a person at the time have no thought at all of bread but of the good of love, and in the highest sense, of the Lord's Divine Good. Nor do they have any thought at all of clothing but of truth, and in the highest sense, of the Lord's Divine Truth. To them such things as are referred to in the sense of the letter are simply objects for thought regarding heavenly and Divine matters, for such things are vessels existing in the ultimate degree of order.
[2] So when with holiness of mind a person thinks about bread - for example, when he thinks about the bread in the Holy Supper, or about the daily bread in the Lord's Prayer - that thought which he has about bread serves the angels present with him as an object for thought regarding the good of love which comes from the Lord. For the angels do not take hold of anything at all of the person's actual thought concerning bread, but instead their thought concerns good; for such is the correspondence between the two. It is similar when with holiness of mind a person thinks about clothing. The angels' thought in that case concerns truth. So it is with everything else in the Word. From this the nature of the joining together of heaven and earth by means of the Word becomes clear; that is to say, the joining together is such that when with holiness of mind anyone reads the Word he is joined by means of such correspondences more closely to heaven, and through heaven to the Lord, even though that person's thought is concerned solely with things in the Word which are stated in the sense of the letter. His holiness of mind at that time is the product of the influx of celestial and spiritual thoughts and affections such as exist with angels.
[3] So that such influx might exist and from that influx man might be joined to the Lord, the Lord has instituted the Holy Supper where it is explicitly stated that the Lord is the bread and wine. For the Lord's body means His Divine love, and the reciprocal love in man, love such as exists with celestial angels, while His blood in a similar way means His Divine love, and the reciprocal love in man, but love such as exists with spiritual angels. From this it is evident how much of the Divine there is within every individual part of the Word, though man does not know what that Divine content is or the nature of it. People however who, while in the world, have led a good life enter after death into cognitions and a perception of all those things, for at that time they cast off earthly and worldly things and take to themselves heavenly ones, and have, like angels, spiritual and celestial ideas.
Latin(1748-1756) 3735
3735. `Et vestem ad induendum': quod significet conjunctionem cum Divino Vero, constat a significatione `vestis' quod sit verum, de qua n. 1073, 2576, hic Divinum Verum quia agitur de Domino; et ex significatione `induere' quod sit ei appropriari et conjungi. {1}Sensus internus Verbi qualis est, ex his et reliquis constare potest, quod nempe cum in sensu litterae agitur de pane, et de veste, et quoque ubi historice hoc dicitur, ut hic, si Deus dederit mihi panem ad edendum, et vestem ad induendum,' angeli qui apud hominem tunc, nihil cogitent de pane, sed de bono amoris, et in (t)sensu supremo de Divino Bono Domini, et non de veste, sed de vero, ac in supremo sensu de Divino Vero Domini; sunt illis talia quae in sensu litterae solum objecta cogitandi de caelestibus (c)et Divinis, nam {2}talia sunt vasa quae in ultimo ordinis; [2] ita cum ab homine quando in sancto est, cogitatur de pane, ut de pane in Sacra Cena, aut de pane quotidiano in Oratione Domini, tunc cogitatio illa quae est homini de pane, inservit angelis qui apud hominem pro objecto cogitandi de bono amoris quod a Domino, nam angeli cogitationem hominis de pane nihil capiunt, sed loco ejus illis est cogitatio de bono, talis enim correspondentia est;similiter cum ab homine cum in sancto est, cogitatur de veste, quod cogitatio angelis tunc sit de vero; ita se habet cum omnibus reliquis quae in Verbo; inde qualis conjunctio caeli et terrae per Verbum est, constare potest, nempe quod talis ut homo qui {3}sancte legit Verbum, per correspondentias tales arcte conjunctus sit cum caelo, et per caelum cum Domino, tametsi homo solum in cogitatione est de illis in Verbo quae in ejus sensu litterae sunt; ipsum sanctum quod apud hominem tunc, est ex influxu cogitationum et affectionum caelestium et spiritualium quae tales apud angelos; [3] ut talis influxus esset, ac inde conjunctio hominis cum Domino, a Domino instituta fuit Sancta Cena, ubi apertis verbis dicitur quod panis et vinum sit Dominus; corpus enim Domini significat Divinum Ipsius amorem ac reciprocum apud hominem, qualis amor est apud angelos caelestes, et sanguis similiter Divinum Ipsius amorem, et reciprocum apud hominem, sed qualis amor est apud angelos spirituales. Inde patet quantum Divini in singulis Verbi inest, tametsi homo, quid sit, {4}et quale sit, ignorat. {5}At qui in vita boni fuerunt cum in mundo, illi in cognitiones et perceptionem omnium illorum veniunt post obitum, tunc enim exuunt terrestria et mundana, (c)et induunt caelestia, ac similiter in idea spirituali ac caelesti sunt, in {6}qua angeli. @1 Qualis sensus internus$ @2 sunt ultima illorum vasa$ @3 in sancto$ @4 imo$ @5 A has rest of in singular and first verb is fuerat, into which n was later inserted. I has venit, exuit, induit and est.$ @6 quali$