4884.“仍旧穿上作寡妇的衣裳”表聪明。这从“寡妇”和“衣服”的含义清楚可知：“寡妇”是指处于没有良善的真理，但仍渴望被良善引导的人，如前所述（4844节）；“衣服”是指真理（297，2576，4545，4763节）。这些事物合在一起表示聪明的原因是，构成聪明的，无非是真理，因为那些处于植根于良善的真理之人便拥有聪明。事实上，植根于良善的真理使得人的心智居于天堂之光，天堂之光就是聪明，因为它是植根于神性良善的神性真理。“穿上作寡妇的衣裳”在此表示聪明的另一个原因是，就一般意义而言，“寡妇”是指处于真理，并渴望通过良善被引入构成聪明的真理（如前所示，4844节），因而被引入聪明本身的人。为叫人知道此中情形，有必要简短解释一下。人里面的真理在通过良善被引导之前，并非构成聪明的真理；当通过良善被引导时，它才开始
Potts(1905-1910) 4884
4884. And put on the garments of her widowhood. That this signifies intelligence, is evident from the signification of a "widow," as being one who is in truth without good but still desires to be led by good, of which above (n. 4844); and from the signification of "garments," as being truths (n. 297, 2576, 4545, 4763). That these things taken together signify intelligence, is because nothing but truths constitute intelligence, since those who are in truths from good are in intelligence; for through truths from good the intellectual mind is in the light of heaven, and the light of heaven is intelligence, because it is Divine truth from Divine good. A further reason why putting on the garments of widowhood here signifies intelligence is that in the general sense a "widow" is one who is in truth and desires to be led by means of good into the truth of intelligence (as also was shown above, n. 4844), thus into intelligence. [2] That it may be known how the case herein is, it must be briefly explained. The truth in man is not the truth of intelligence until it is led by means of good; and when it is led by means of good, it then for the first time becomes the truth of intelligence. For truth has no life from itself, but from good, and it has life from good when man lives according to truth; for then it infuses itself into man's will, and from his will into his actions, thus into the whole man. The truth which man only knows or apprehends, remains outside of his will, and so outside of his life; for man's will is his life. But when man wills the truth, it is then on the threshold of his life; and when from willing he does it, then the truth is in the whole man; and when he does it frequently, it not only recurs from habit, but also from affection, thus from freedom. Let anyone who pleases, consider whether man can be imbued with anything but that which he does from will. That which he only thinks and does not do, and still more that which he thinks and is not willing to do, is merely outside of him, and is also dissipated like chaff by the slightest wind, as it is in fact dissipated in the other life; from which it may be known what faith is without works. From these things it is now plain what the truth of intelligence is, namely, that it is the truth which is from good. Truth is predicated of the understanding, and good of the will, or what is the same, truth is of doctrine and good is of life.
Elliott(1983-1999) 4884
4884. 'And put on the clothes of her widowhood' means intelligence. This is clear from the meaning of 'a widow' as one with whom truth exists without good but who nevertheless desires to be led by good, dealt with above in 4844; and from the meaning of 'clothes' as truths, dealt with in 297, 2576, 4545, 4763. The reason why these taken together mean intelligence is that nothing else than truths constitute intelligence, for those in possession of truths rooted in good possess intelligence. Indeed truths rooted in good enable the human understanding to dwell in the light of heaven, and the light of heaven is intelligence because Divine Truth rooted in Divine Good constitutes it. Also, a further reason why 'putting on the clothes of widowhood' here means intelligence is that 'a widow' in the genuine sense means one with whom truth exists and who desires to be led by good to truth that constitutes intelligence, as also shown above in 4844, and so to intelligence itself.
[2] To enable the implications of all this to be seen a brief explanation is necessary. When a person knows the truth it is not truth constituting intelligence until he is led by good; but when he is led by good it starts to become the truth of intelligence. For truth does not receive its life from itself but from good; and truth receives its life from good when the person lives in conformity with that truth. When he does this, truth injects itself into the intentions of his will, and from these into his actions, and so into the entire person. Truth that is merely known or grasped intellectually by a person remains excluded from his will, and so from his life since the intentions of a person's will constitute his life. But once he is intent on truth it stands at the gateway into his life; and when he is intent on it and therefore practices it, that truth is present within the entire person. Then, when his practice of that truth is frequent its reappearance is attributable not merely to habit but also to an affection for it and so to a free desire to practise it. Let anyone at all consider whether anything can be taken in by a person apart from that which he is intent on putting into practice. That which he merely thinks about but does not actually do, more so that which he thinks about but does not wish to do, is nothing else than something which remains excluded from that person, and is also driven away like a straw by the smallest puff of wind, and is actually blown away in that manner in the next life. From this one can know what faith without works is. These considerations now show what truth constituting intelligence is, namely truth which is rooted in good. Truth is the characteristic feature of the understanding and good that of the will; or what amounts to the same, truth is the substance of doctrine and good that of life.
Latin(1748-1756) 4884
4884. `Et induit vestes viduitatis suae': quod significet intelligentiam, constat ex significatione `viduae' quod sit qui in vero absque bono est, sed usque desiderat per bonum duci, de qua supra n. 4844; et ex significatione `vestium' quod sint vera, de qua n. 297, 2576, 4545, 4763; quod haec simul sumpta significent intelligentiam, est quia non aliud quam vera faciunt intelligentiam, qui enim in veris sunt ex bono, illi in intelligentia sunt; mens enim intellectualis per vera ex bono in luce caeli est, et lux caeli est intelligentia quia est Divinum Verum ex Divino Bono; porro, quod `induere vestes viduitatis' hic significet intelligentiam, est ex eo quod `vidua' in genuino sensu sit qui in vero est, et desiderat per bonum duci in verum intelligentiae, 2 ut quoque supra n. 4844 ostensum est, ita in intelligentiam. Ut sciatur quomodo cum hoc se habet, paucis explicandum est: verum apud hominem non est verum intelligentiae priusquam ducitur per bonum, et cum dicitur per bonum tunc primum fit verum intelligentiae; verum enim non vitam habet a se, sed a bono, et tunc verum vitam habet a bono quando homo vivit secundum verum; tunc enim infundit se in velle hominis, et a velle in ejus agere, ita in totum hominem; verum {1} quod homo solum scit aut capit, hoc manet extra ejus voluntatem, ita extra ejus vitam, nam velle hominis est vita ejus; cum autem homo vult illud, tunc est verum in limine vitae ejus, at cum ex velle agit illud, tunc est verum in toto homine; cumque frequenter agit illud, tunc non solum ex habitu recurrit, sed etiam ex affectione, et sic ex libero:expendat qui lubet, num aliquid imbuere possit hominem nisi quod is ex velle agit; quod solum cogitat et non agit, et magis quod cogitat et non vult agere, hoc non aliter est quam extra hominem, et quoque dissipatur sicut palea a minimo vento, etiam ita dissipatur in altera vita; inde {2}scire potest quid fides absque operibus. Ex his nunc patet quid verum intelligentiae, quod nempe sit verum quod a bono; verum praedicatur de intellectu et bonum de voluntate, seu quod idem, verum est doctrinae et bonum est vitae. @1 i enim$ @2 sciri$