4779.“腰间围上麻布”表为被毁或丧失的良善而哀恸。这从“腰间围上麻布”的含义清楚可知，“腰间围上麻布”是为被毁或丧失的良善而哀恸的一个行为代表。因为“腰”表示婚姻之爱，因而表示一切属天和属灵之爱（3021，3294，4277，4280，4575节）。“腰”的这种含义源于对应，因为正如人体的一切器官、肢体和脏腑对应于大人，如各章末尾所示，所以腰对应于那些在大人，也就是天堂里面的人，真正的婚姻之爱就存在于他们里面。由于婚姻之爱是各种爱的根基，故“腰”一般表示一切属天和属灵之爱。当他们为被毁或丧失的良善而哀恸时，“腰间围上麻布”的习俗便由此而来，因为一切良善皆属于爱。
人们腰间围上麻布以证明这种哀恸，这一点从圣言的历史和预言部分可以看出来，如阿摩司书：
我必使你们的节期变为悲哀，你们一切的歌曲变为哀歌。我要将麻布系在众腰上，头上光秃，使这场悲哀如丧独生子的悲哀，至终如痛苦的日子一样。（阿摩司书8:10）
“将麻布系在众腰上”表示为被毁或丧失的良善而哀恸；“众腰”表示爱的一切良善。约拿书：
尼尼微人信服神，便宣告禁食，从最大的到至小的都披上麻布。这消息传到尼尼微王那里，他就从宝座上起来，脱下身上的朝服，披上麻布，坐在灰中。他又发出通告说，人与牲畜都当披上麻布。（约拿书3:5-8）
显然，这是为尼尼微将要由此灭亡的邪恶，因而是为被毁或丧失的良善而哀恸的一个标志性代表。
以西结书：
他们必为你放声呐喊、痛哭，把尘土撒在头上，在灰中打滚。又为你使头上光秃，用麻布束腰。（以西结书27:30-31）
这论及推罗，此处所提到的每个行为都是为虚假与邪恶，因而为被毁或丧失的良善与真理而哀恸的代表。“呐喊、痛哭”表示为虚假，或被毁的真理而悲痛（2240节）；“把尘土撒在头上”表示因邪恶而受诅咒（278节）；“在灰中打滚”表示因虚假而受诅咒；“使头上光秃”表示因属世人没有真理而哀恸（3301节）；“用麻布束腰”表示因属世人没有良善而哀恸。在耶利米书同样如此：
我人民的女子哪，应当腰束麻布，滚在灰中；要举行哀悼、如丧独生子一样，苦苦地号啕一顿，因为灭命的要忽然临到我们。（耶利米书6:26）
又：
锡安女子的长老都坐在地上，默默无声；他们扬起尘土落在头上，腰束麻布；耶路撒冷的处女，垂头至地。（耶利米哀歌2:10）
此处描述了类似的代表行为，如前所述，这种行为适用于已经丧失或被毁的那种良善与真理。
以赛亚书：
论摩押的预言：他上巴益，又往底本，到高处去哭泣。摩押人因尼波和米底巴哀号，各人头上光秃，胡须剃净。他们在街上都腰束麻布，在房顶和街上俱各哀号，泪流不停。（以赛亚书15:2-3）
“摩押”表示那些玷污一切良善的人（2468节）。为“摩押”所表示的这种玷污哀恸通过诸如对应于这种邪恶的那类事物来描述。因此，几乎一样的描述出现在耶利米书：
各人头上光秃，各人胡须剃净，手有划伤，腰束麻布。在摩押的各房顶上和街上，处处有人哀哭。（耶利米书48:37-38）
希西家王听见拉伯沙基说亵渎耶路撒冷的话，就撕裂衣服，披上麻布（以赛亚书37:1；列王记下19:1）；，因为他出言反对耶和华，王和耶路撒冷，所以才会有哀哭。王撕裂衣服表示他们的话与真理对立（4763节）；他披上麻布表示这些话与良善对立。因为在圣言中，经上在论述真理时，也论述良善。这是由于天堂的婚姻，该婚姻是良善与真理，并真理与良善在每一个细节上的婚姻；在诗篇也是如此：
你已将我的哀哭变为跳舞，将我的麻衣脱去，又将喜乐给我束腰。（诗篇30:11）
此处“跳舞”论及真理，“喜乐”论及良善，在圣言的其它经文中也是如此。因此，“脱去麻衣”表示从为被毁或丧失的良善而哀恸中得以释放。
撒母耳记下：
大卫吩咐约押和跟随他的众人说，你们当撕裂衣服，腰束麻布，在押尼珥前面哀哭。（撒母耳记下3:31）
正因向真理与良善所犯下的恶行，所以大卫才吩咐说，他们当撕裂衣服，腰束麻布。类似的事发生在亚哈身上，因为当他听见以利亚说，他因行事违背公平、公义（以灵义是指违背真理与良善），故要被除灭时，就“撕裂衣服，身穿麻布，禁食，睡卧也穿着麻布，并且缓缓而行”（列王记上21:27）。
“麻布”论及被毁或丧失的良善，这一点也明显可见于启示录：
揭开第六印的时候，我观看，见有大地震，日头变黑像毛布，月亮像血。（启示录6:12）
“地震”表示教会在良善与真理方面的状态变化（3355节）；“日头”表示爱之良善（1529，1530，2441，2495，4060，4300，4696节），故此处的“毛布”论及被毁或丧失的良善；“月亮”表示信之真理（1529，1530，2120，2495，4060节），“血”论及这真理，因为“血”表示已被歪曲和亵渎的真理（4735节）。
“披上麻布，滚在灰中”因代表为邪恶和虚假而哀恸，故也代表谦卑和悔改。因为谦卑首先从承认人凭自己无非是邪恶和虚假的源头开始。悔改同样从这种承认开始，并且唯独谦卑实现；而谦卑唯独通过发自内心承认人凭自己就是这种邪恶与虚假的源头实现。“披上麻布”是谦卑的表现，这一点可见于列王纪上（21:27-29）；“披上麻布”也是悔改的表现，这一点可见于马太福音（11:21）和路加福音（10:13）。但是，这无非是一种代表，因而只是身体的外在行为，而非心里的内在行为，这一点从以赛亚书明显看出来：
岂是叫人垂头像苇子，躺在麻布和炉灰里吗？你这可称为禁食、为耶和华所悦纳的日子吗？我所拣选的禁食，不是要松开凶恶的绳，把饼分给饥饿的人吗？（以赛亚书58:5-7）
Potts(1905-1910) 4779
4779. And put sackcloth upon his loins. That this signifies mourning for destroyed good, is evident from the signification of "putting sackcloth upon the loins," as being a representative of mourning for destroyed good. For the "loins" signify conjugial love, and hence all celestial and spiritual love (n. 3021, 3294, 4277, 4280, 4575), and this from correspondence; for as all the organs, members, and viscera of the human body correspond to the Grand Man - as has been shown at the end of the chapters - so also the loins correspond to those in the Grand Man, or heaven, who have been in genuine conjugial love; and as conjugial love is the fundamental of all loves, therefore by the "loins" is signified in general all celestial and spiritual love. From this came the rite of putting sackcloth on the loins when they mourned over good destroyed, for all good is of love. [2] That they put sackcloth on the loins to testify to this mourning may be seen from the historic and prophetic parts of the Word, as in Amos:
I will turn your feasts into mourning, and all your songs into lamentation; thus I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only-begotten, and the end thereof as a bitter day (Amos 8:10);
where "bringing up sackcloth upon all loins" denotes mourning over destroyed goods; "all loins" denotes all the goods of love. In Jonah:
The men of Nineveh believed in God, and therefore they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least. And when the word came unto the king of Nineveh, he arose from his throne, and laid his robe from upon him, and covered him with sackcloths, and sat on ashes. And he made proclamation, Let man and beast be covered with sackcloth (Jonah 3:5-8);
manifestly for a sign representative of mourning over the evil on account of which Nineveh was to perish; thus over destroyed good. [3] In Ezekiel:
They shall utter a cry over thee with their voice, and shall cry bitterly, and shall cause dust to come up upon their heads, they shall roll themselves in ashes; and they shall make themselves bald for thee, and gird them with sackcloths (Ezek. 27:30-31);
said of Tyre, the particulars being representative of mourning for falsities and evils, thus for destroyed truths and goods. "To utter a cry and to cry bitterly" denotes a lamentation over falsity or destroyed truth (n. 2240); "causing dust to come up upon the head" denotes being damned on account of evil (n. 278); "rolling themselves in ashes" denotes being damned on account of falsity; "making themselves bald" denotes mourning because the natural man had no truth (n. 3301); "girding them with sackcloths" denotes mourning because it had no good. Likewise in Jeremiah:
O daughter of My people gird thyself with sackcloth, and roll thyself in ashes; make thee the mourning of an only-begotten, the wailing of bitternesses; for the spoiler shall suddenly come upon us (Jer. 6:26). Again:
The elders of the daughter of Zion shall sit in the earth, they shall keep silence, they shall cause dust to go up upon their head, they shall gird themselves with sackcloths, the virgins of Jerusalem shall cause their head to go down into the earth (Lam. 2:10);
here there are similar representatives according to the kinds of good and truth which were destroyed, as above. [4] In Isaiah:
The prophecy concerning Moab; he shall go up to Bayith and Dibon, into the lofty places to weep; Moab shall howl over Nebo, and over Medeba; on all his heads is baldness, every beard is shaven. In his streets they have girded on sackcloth, on his housetops and in his streets he shall wholly howl, going down into weeping (Isa. 15:2-3);
"Moab" denotes those who adulterate goods (n. 2468). The mourning over this adulteration which is signified by "Moab," is described by such things as correspond to evil of this kind; and therefore almost the same occurs in Jeremiah:
Every head is baldness, and every beard shaven; upon all hands are cuttings, and upon the loins sackcloth. On all the housetops of Moab and in the streets thereof is wholly mourning (Jer. 48:37-38). [5] When king Hezekiah heard the blasphemies which Rabshakeh spoke against Jerusalem, he rent his garments and covered himself with sackcloths (Isa. 37:1; 2 Kings 19:1); because he spoke against Jehovah, the king, and Jerusalem, wherefore there was mourning; that it was against truth is signified by his rending his garments (n. 4763); and that it was against good, by his covering himself with sackcloth. For where truth is treated of in the Word, good also is treated of, on account of the heavenly marriage which is that of good and truth and of truth and good in every particular; as also in David:
Thou hast turned my mourning into dancing; Thou hast opened my sackcloth and girded me with joy (Ps. 30:11);
here "dancing" is predicated of truths, and "joy" of goods, as also in other passages in the Word; thus "to open sackcloth" denotes to take away mourning over destroyed good. [6] In the second book of Samuel:
David said to Joab and to all the people that were with him, Rend your garments, and gird yourselves with sackcloth, and mourn before Abner (2 Sam. 3:31);
because a wicked deed had been committed against what is true and good, it was therefore commanded by David that they should rend their garments and gird themselves with sackcloth. So likewise because Ahab had acted contrary to what was equitable and just (in the spiritual sense contrary to truth and good), when he heard the words of Elijah that he should be cut off, he rent his garments, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went slowly (1 Kings 21:27). [7] That sackcloth is predicated of destroyed good, is also evident in Revelation:
When he opened the sixth seal, lo there was a great earthquake, and the sun became black as sackcloth, and the whole moon became as blood (Rev. 6:12);
an "earthquake" denotes a change of the state of the church as to good and truth (n. 3355); the "sun" denotes the good of love (n. 1529, 1530, 2441, 2495, 4060, 4300, 4696), and therefore sackcloth is predicated of it when it is destroyed; the "moon" denotes the truth of faith (1529, 1530, 2120, 2495, 4060), of which blood is predicated, because "blood" is truth falsified and profaned (n. 4735). [8] As being clothed in sackcloth and rolling in ashes represented mourning over evils and falsities, it also represented humiliation, and likewise repentance; for the primary thing in humiliation is to acknowledge that of himself one is nothing but evil and falsity. The same is true of repentance, which is effected solely through humiliation, and this through the confession of the heart that of himself one is of such a nature. That putting on sackcloth was a token of humiliation can be seen in 1 Kings 21:27-29; and that it was of repentance, in Matthew 11:21; Luke 10:13; but that it was nothing but a representative, thus only an external thing of the body, and not an internal thing of the heart, is plain from Isaiah:
Is it to bow down his head as a bulrush, and to lie in sackcloth and ashes? Wilt thou call this a fast, and an acceptable day to Jehovah? Is not this the fast that I choose, to open the bonds of wickedness, to break bread to the hungry? etc. (Isa. 58:5-7).
Elliott(1983-1999) 4779
4779. 'And put sackcloth on his loins' means mourning for lost good. This is clear from the meaning of 'putting sackcloth over the loins' as an act representative of mourning for lost good. For 'the loins' means conjugial love and from this all celestial and spiritual love, 3021, 3294, 4277, 4280, 4575. This meaning of 'the loins' is derived from correspondence, for as all the organs, members, and viscera of the human body correspond to the Grand Man, as shown at the ends of chapters, so the loins correspond to those who are within the Grand Man, which is heaven, and in whom genuine conjugial love has existed. And because conjugial love is the fundamental of all kinds of love 'the loins' therefore means in general all celestial and spiritual love. From this arose the custom of putting sackcloth over their loins when they mourned over lost good; for all good belongs to love.
[2] The fact that people put sackcloth over their loins to testify to this mourning becomes clear from the historical and the prophetical parts of the Word, as in Amos,
I will turn your feasts into mourning, and all your songs into lamentation; so will I cause sackcloth to come up over all loins, and baldness over every head, and I will make it as the mourning for an only-begotten sore, and its end as a bitter day. Amos 8:10.
'Causing sackcloth to come up over all loins' stands for mourning over lost forms of good, 'all loins' standing for all forms of the good of love. In Jonah,
The men of Nineveh believed in God, and therefore they proclaimed a fast, and put on sackcloths, from the greatest even to the least of them. And when word reached the king of Nineveh he rose up from his throne, and laid aside his royal robe from upon him, and covered himself with sackcloth and sat in ashes. And he proclaimed that man and beast were to be covered with sackcloths. Jonah 3:5-8.
Clearly this was a sign representative of mourning over evil on account of which Nineveh was to perish, and so mourning over lost good.
[3] In Ezekiel,
They will let forth a cry over you with their voice and will cry out bitterly; and they will cause dust to come up over their heads, and will roll themselves in ashes, and will make themselves bald over you, and will gird themselves with sackcloths. Ezek 27:30, 31.
This refers to Tyre, each action mentioned here being representative of mourning for falsities and evils and so for lost truths and goods. 'Letting forth a cry and crying out bitterly' stands for lamentation over falsity or lost truth, 2240; 'causing dust to come up over the head' stands for having been condemned on account of evil, 278; 'rolling themselves in ashes' for having been condemned on account of falsities; 'making themselves bald' for mourning because the natural man has no truth, 3301 (end); 'girding themselves with sackcloths' for mourning because the natural man has no good Similarly in Jeremiah,
O daughter of My people, gird yourself with sackcloth. and roll yourself in ashes; make mourning as for an only-begotten son, very bitter wailing; for suddenly he who lays waste will come upon you. Jer 6:26.
And elsewhere in the same prophet,
The elders of the daughter of Zion will sit on the ground, they will become silent; they will cause dust to come up over their head, they will gird themselves with sackcloths; the virgins of Jerusalem will cause their heads to come down to the ground. Lam 2:10.
Here similar representative actions are described which, as above, were appropriate for the types of good and truth which had become lost.
[4] In Isaiah,
A prophecy concerning Moab. He will go up to Bayith, and to Dibon into the high places to weep; over Nebo and over Medeba Moab will howl. On all heads there is baldness; every beard is shaved off; in its streets they have girded themselves untie sackcloth; on its roots and in its streets everyone will wail, descending into weeping. Isa 15:2, 3.
'Moab' stands for those who adulterate all good, 2468. The mourning over that adulteration meant by 'Moab' is described by the kinds of things that correspond to that type of evil. Virtually the same description therefore occurs in Jeremiah,
Every head is bald, and every beard shaved off; upon all hands are cuts, and over the loins is sackcloth; on all the roofs of Moab and in its streets there is mourning everywhere. Jer 48:37, 38.
[5] When king Hezekiah heard the blasphemous utterances of the Rabshakeh against Jerusalem 'he rent his clothes, and covered himself with sackcloth', Isa 37:1; 2 Kings 19:1. The reason for mourning was that his utterances were directed against Jehovah, the king, and Jerusalem. Their being utterances made in opposition to truth is meant by the king rending his clothes, 4763, and utterances made in opposition to good by his covering himself with sackcloth; for when in the Word truth is dealt with, so also is good. This is so because of the heavenly marriage, which is a marriage of good to truth and of truth to good in every single part; as also in David,
You have turned for me my mourning into dancing; You have looseda my sackcloth and girded me with gladness. Ps. 30:11.
Here 'dancing' has reference to truths, and 'gladness' to goods, as they also do in other parts of the Word. 'Loosing sackcloth' accordingly means releasing from mourning over lost good.
[6] In 2 Samuel,
David said to Joab and to all the people who were with him, Rend your clothes, and gird sackcloth round you, and wail before Abner. 2 Sam. 3:31.
Because an outrageous act had been committed against that which was true and good David therefore commanded them to rend their clothes and gird sackcloths round them. Something similar occurred in the case of Ahab, for when he heard Elijah's words that he was to be cut off because he had acted contrary to what was fair and right - meaning in the spiritual sense contrary to what is true and good - 'he tore his clothes apart, and put sackcloth over his flesh, and fasted, and lay in sackcloth, and went about slowly, 1 Kings 21:27.
[7] The use of 'sackcloth' to refer to lost good is also clear in John,
When he opened the sixth seal, behold, a great earthquake took place, and the sun became black as sackcloth, and the full moon became like blood. Rev 6:12.
'An earthquake' stands for an alteration in the state of the Church as regards good and truth, 3355. 'The sun' stands for the good of love, 1529, 1530, 2441, 2495, 4060, 4300, 4696, and therefore 'sackcloth' here has reference to lost good. 'The moon' stands for the truth of faith, 1529, 1530, 2120, 2495, 4060, and 'blood' has reference to this because 'blood' means truth that has been falsified and rendered profane, 4735.
[8] Because 'being clothed in sackcloth and rolling oneself in ashes' represented mourning over evils and falsities, it also represented both humility and repentance. For humility begins first with the acknowledgement that in oneself one is nothing but a source of evil and falsity. Repentance begins with the same acknowledgement and does not become a reality except through humility, and humility does not become a reality except through heartfelt confession that in oneself one is such a source of evil and falsity. For 'putting on sackcloth' was an expression of humility, see 1 Kings 21:27-29, also of repentance, Matt. 11:21; Luke 10:13. But the fact that this was no more than some representative, and so merely an external activity of the body and not an internal activity of the heart, is evident in Isaiah,
Is he to bow his head like a rush and to lie in sackcloth and ashes? Will you call this a fast, and a day of that which is pleasing to Jehovah? Is not this the fast that I choose, to looseb the bonds of wickedness, to break bread for the hungry? Isa. 58:5-7.
Latin(1748-1756) 4779
4779. `Et posuit saccum in lumbis suis': quod significet luctum pro deperdito bono, constat ex significatione `ponere saccum super lumbis' quod fuerit repraesentativum [luctus] pro deperdito bono;`lumbi' enim significant amorem conjugialem, et inde omnem amorem caelestem et spiritualem, n. 3021, 3294, 4277, 4280, 4575, et hoc ex correspondentia, nam sicut omnia organa, membra et viscera corporis humani correspondent Maximo Homini, ut ad fines capitum ostensum {1}, ita `lumbi' illis in Maximo Homini seu caelo' qui in genuino amore conjugiali fuerunt; et quia amor conjugialis est fundamentalis omnium amorum, ideo per `lumbos' in genere significatur omnis amor caelestis et spiritualis; inde rituale hoc `quod ponerent saccum super lumbis' cum lugerent super bonum deperditum; omne enim bonum est amoris. [2] Quod posuerint saccum super lumbis cum testificarentur illum luctum, constare potest ab historicis et propheticis {2} Verbi, ut apud Amos, Convertam festa vestra in luctum, et omnia cantica vestra in lamentum, ita ascendere faciam super omnes lumbos saccum, et super omne caput calvitiem, et ponam eam sicut luctum unigeniti, et postrema ejus sicut diem amarum, viii (x)10;
`ascendere facere super omnes lumbos saccum' pro luctu super deperditis bonis, (o)`omnes lumbi' pro omnibus bonis amoris: apud Jonam, Crediderunt viri Ninives in Deum, et ideo proclamarunt jejunium, et induerunt saccos a maximo usque ad minimum [eorum]: cumque pervenisset verbum ad regem Ninives, surrexit de throno suo, et deposuit chlamydem suam desuper se, et obduxit saccum, et sedit super cinere; et {3} proclamavit,... ut operirentur saccis homo et bestia, iii 5-8;
manifeste quod fuerit signum repraesentativum luctus super malo, propter quod Niniveh periret, ita super deperdito bono: [3] apud Ezechielem, Clamorem edent super te voce sua, et clamabunt amare, et ascendere facient pulverem super capita sua, in cinere volvent se, et inducent sibi super te calvitiem, et accingent saccos, (x)xxvii 30, 31;
de Tyro, singula illa repraesentativa luctus pro falsis et malis, ita pro deperditis veris et bonis fuerunt; `clamorem edere et clamare amare' pro lamento super falso aut {4} deperdito vero, n. 2240; `ascendere facere pulverem super caput' pro damnatum esse propter malum, n. 278; `in cinere volvere se' pro damnatum esse propter falsum; `inducere sibi calvitiem' pro luctu propter non verum naturali homini, n. 3301 f; `accingere saccos' pro luctu propter non bonum ei; similiter apud Jeremiam, Filia populi Mei, cinge te sacco, et volve te in cinere, luctum unigeniti fac tibi, planctum amaritudinum, quia subito veniet vastator super nos, vi 26;
(o)et alibi apud eundem, Sedebunt {5} in terra, conticescent seniores filiae Zionis, ascendere facient pulverem super caput suum, cingent se saccis, descendere facient in terram caput suum virgines Hierosolymae, Thren. ii 10;
hic similia {6} repraesentativa secundum genera boni et veri quae deperdita, ut supra: [4] apud Esaiam, Propheticum de Moabo {7};... ascendet Bajith, et Dibon in excelsa ad fletum, super Nebo et super Medba Moabus ejulabit;
in omnibus capitibus ejus calvities, omnis barba rasa, in plateis ejus accinxerunt saccum, super tectis ejus et in plateis ejus totus ejulabit, descendens in fletum, xvi 2, 3 [A.V. xv 2, 3];
`Moabus' pro illis qui adulterant bona, n. 2468, luctus super adulteratione illa quae per `Moabum' significatur, describitur per talia quae malo illius generis correspondent; quapropter similiter paene apud Jeremiam, Omne caput calvities, et omnis barba rasa, super omnibus manibus incisiones, et super lumbis saccus, super omnibus tectis Moabi, et in plateis ejus totus luctus, xlviii 37, [38]:
[5] cum audivit rex Hezekiah blasphemias quas Rabshakeh contra Hierosolymam locutus, Discidit vestes suas, et obtexit se sacco, Esai. xxxvii 1; 2 Reg. xix 1;
quia locutus contra Jehovam, regem et Hierosolymam, inde luctus;
quod contra verum significatur per quod `disciderit vestes', (o)n. 4763, quod contra bonum, per quod `obduxerit se sacco'; in Verbo enim ubi agitur de vero, etiam agitur de bono, ob conjugium caeleste quod est boni et veri, ac veri et boni, in singulis, sicut etiam apud Davidem, Convertisti luctum meum in choream [mihi], aperuisti saccum meum, et accinxisti me gaudio, Ps. xxx 12 [A.V. 11];
ibi `chorea' praedicatur de veris, et `gaudium' de bonis, ut quoque alibi in Verbo, ita `aperire saccum' pro tollere luctum `super deperdito bono {8}: [6] in Libro 2 Samuelis, Dixit David ad Joabum, et ad omnem populum qui cum illo, Scindite vestes vestras, et circumcingite saccos, et plangite ante Abnerum, iii 31;
quia facinus commissum contra verum et bonum, ideo mandatum a Davide `ut scinderent vestes et circumcingerent {9} saccos':
similiter quia Ahabus contra aequum et justum, in sensu spirituali contra verum et bonum, egerat, cum audivit verba Eliae quod exscinderetur, Rupit vestes suas, et posuit saccum super carnem suam, et jejunavit, et cubuit in sacco, et incessit lente, 1 Reg. xxi 27:
[7] quod `saccus' praedicetur de deperdito bono, constare etiam potest apud Johannem, Cum aperuit sigillum sextum, ecce terrae motus magnus factus est, et sol factus est niger sicut saccus, et luna tota facta est sicut sanguis, Apoc. vi 12;
`terrae motus' pro mutatione status Ecclesiae quoad bonum et verum, n. 3355; `sol' pro bono amoris, n. 1529, 1530, 2441, 2495, 4060, 4300, 4696, quapropter de illo deperdito praedicatur `saccus';
`luna' pro vero fidei, n. 1529, 1530, 2120, 2495, 4060, de quo praedicatur sanguis, quia `sanguis' {10} est verum falsificatum et profanatum, n. 4735. Quia `indui sacco et volvere se in cinere' repraesentabat luctum super malis et falsis, etiam repraesentabat humiliationem et quoque paenitentiam, humiliationis enim primarium est agnoscere quod ex se non nisi quam malum et falsum sit; pariter paenitentiae, quae non fit nisi per humiliationem, et haec per confessionem cordis quod ex se talis sit; quod `saccum induere' humiliationis fuerit, videatur 1 Reg. xxi 27-29; {11} quod paenitentiae, Matth. xi 21; Luc. x 13; sed quod {12} nihil aliud fuerit quam repraesentativum {13}, ita solummodo externum quod corporis, non autem internum quod cordis, patet apud Esaiam, Num ut incurvet sicut juncus caput suum, et in sacco et cinere cubet? num hoc vocabis jejunium, et diem beneplaciti Jehovae? nonne hoc jejunium quod eligo, aperire vincula malitiae,... frangere famelico panem? etc., lviii 5-7. @1 i est$ @2 i a$ @3 dein$ @4 super falso seu$ @5 sedent$ @6 similiter$ @7 Moabi$ @8 deperditi boni$ @9 cingerent$ @10 sanguis enim$ @11 i et$ @12 i usque$ @13 i luctus ac doloris, tum repraesentativum humiliationis et paenitentiae$