4922.“染过两次的线拴在他手上”表她在它，即在能力上面作了一个记号，“染过两次的线”表良善。这从“拴在手上”和“染过两次”的含义清楚可知：“拴在手上”是指在能力上面作一个记号，因为“手”表示能力（4920节）；“染过两次”是指良善，尤指属灵良善。“染过两次”之所以表示属灵良善，是因为它是朱红色的；在来世，每当有人看见朱红色时，它都表示属灵的良善，也就是对邻之仁的良善。事实上，来世可见的一切颜色都表示与良善并真理相关的某种事物，因为它们是天堂之光的产物，而天堂之光本身是来自主之神性的智慧和聪明。这光的变化或修饰就是随之智慧和聪明，因而良善与真理的变化，也可说修饰。在天堂，光是从主的神性智慧和聪明流出的，而主在那里显为一轮太阳（参看1053，1521-1533，1619-1632，2776，3138，3167，3190，3195，3222，3223，3225，3337，3339，3340，3485，3636，3643，3862，3993，4180，4214，4302，4405，4408，4413，4415，4523-4533节）。颜色来自这个源头，它们是那光、因而是那聪明和智慧的变化和修饰。对此，可参看前文（1042，1043，1053，1624，3993，4530，4677，4742节）。
至于“染过两次（经上或译为朱红）”表示属灵良善，这从圣言中提及它的经文明显看出来，如耶利米书：
你凄凉的时候要怎样行呢？你虽穿上朱红衣服，佩戴黄金装饰，这样标致是枉然的！恋爱你的藐视你。（耶利米书4:30）
这论及犹大。“穿上朱红衣服”表示属灵良善；“佩戴黄金装饰”表示属天良善。撒母耳记下：
大卫作哀歌，吊扫罗和约拿单，且吩咐将这弓歌教导犹大人。以色列的女子啊，当为扫罗哭号！他曾使你们穿朱红色的美衣，使你们衣服有黄金的妆饰。（撒母耳记下1:17-18，24）
此处“将这弓歌教导”表示教导爱与仁的教义，因为“弓”表示这教义；“穿朱红色的美衣”和前面一样，表示良善；“使衣服有黄金的妆饰”表示属天良善。
由于这是“染过两次或朱红色”的含义，所以经上吩咐朱红色线要用到帐幕的幔子，幔子，帐幕的门帘，院子的门帘，将要被摆上的陈设饼的桌子，亚伦的圣衣，如以弗得、决断的胸牌、以弗得袍子的底边，这从以下经文明显看出来：
你要用十幅幔子作帐幕。这些幔子要用捻的细麻和蓝色、紫色、朱红色线制造。（出埃及记26:1）
你要用蓝色、紫色、朱红色线和捻的细麻织幔子。（出埃及记26:31）
你要拿蓝色、紫色、朱红色线和捻的细麻，织帐幕的门帘。（出埃及记26:36）
院子的门当有帘子，要拿蓝色、紫色、朱红色线和捻的细麻，用绣花的手工织成。（出埃及记27:16）
起营的时候，他们要在陈设饼的桌子上蒙朱红色的毯子，再蒙上海狗皮。（民数记4:5，7，8）
你们要拿金线和蓝色、紫色、朱红色线，并捻的细麻，用巧匠的手工作以弗得。在带子上也一样。（出埃及记28:6，8）
你要用巧匠的手工，做一个决断的胸牌。要和以弗得一样的作法，用金线和蓝色、紫色、朱红色线，并捻的细麻作成。（出埃及记28:15）
以弗得袍子周围底边上，要用蓝色、紫色、朱红色线作石榴。（出埃及记28:33）
由于会幕与约柜代表天堂，故经上吩咐用上述颜色，它们依次表示那里的属天和属灵事物，其中：“蓝色、紫色”表示属天良善与真理，“朱红色线，并捻的细麻”表示属灵的良善与真理。凡相信圣言是神圣的人都能认识到，圣言中的一切事物都具有某种含义；凡相信圣言之所以神圣，是因为它是主通过天堂降下来的人都能认识到所表示的是主国度的属天和属灵事物。经上同样吩咐长大麻风得洁净的时候，要用香柏木、朱红色线，并牛膝草（利未记14:4，6，52）；香柏木、牛膝草、朱红色线都要丢在烧红母牛的火中，由此预备除污秽的水（民数记19:6，9）。
在启示录，同样的词描述了对良善与真理的亵渎：
我就看见一个女人骑在朱红色的兽上。那兽有七头十角，满了亵渎的名号。那女人穿着紫色和朱红色、嵌有金子宝石珍珠的衣服，，手拿金杯，杯中盛满了可憎之物，和她淫乱的污秽。（启示录17:3-4）
祸哉，祸哉，这大城阿，素常穿着细麻，紫色，朱红色，嵌有金子，宝石，和珍珠的衣服。（启示录18:16）
这论及“巴比伦”，“巴比伦”表示对良善的亵渎（1182，1283，1295，1304，1306-1308，1321，1322，1326节），在此表示对良善与真理的亵渎，这就是“巴比伦”。在旧约的先知书中，“巴比伦”描述了对良善的亵渎，“迦勒底”描述了对真理的亵渎。
“朱红色”在反面意义上表示与属灵良善对立的邪恶，如以赛亚书：
你们的罪虽像朱红，必变成雪白；虽红如丹颜，必白如羊毛。（以赛亚书1:18）
“朱红”之所以表示这邪恶，是因为“血”因其红色而在正面意义上表示属灵良善，或对邻之仁，在反面意义上表示向仁所施的暴力。
Potts(1905-1910) 4922
4922. And bound double-dyed upon his hand. That this signifies that she put a mark upon it, namely, upon the power, and that "double-dyed" is good, is evident from the signification of "binding upon the hand," as being to put a mark upon power, for the "hand" is power (n. 4920); and from the signification of "double-dyed" as being good, and indeed spiritual good. That "double-dyed" denotes spiritual good, is because it was of a scarlet color; and the color of scarlet when seen in the other life signifies spiritual good, that is, the good of charity toward the neighbor. For all colors visible in the other life signify something of good and truth, because they come into existence from the light of heaven, which in itself is wisdom and intelligence from the Lord's Divine. The variations or modifications of that light are the consequent variations, and so to speak modifications, of wisdom and intelligence, consequently of good and truth. That the light in heaven is from the Divine wisdom and intelligence of the Lord, who appears there as a sun, may be seen above (n. 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3340, 3485, 3636, 3643, 3862, 3993, 4180, 4214, 4302, 4405, 4408, 4413, 4415, 4523-4533). That colors are from this source, and that they are the variations and modifications of that light, and consequently of intelligence and wisdom, may be seen above (n. 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742). [2] That "double-dyed" denotes spiritual good, is plain from the passages in the Word in which it is mentioned, as in Jeremiah:
If then thou art laid waste what wilt thou do? If thou clothest thyself with double-dyed, and adornest thyself with an ornament of gold, in vain shalt thou make thyself beautiful; the lovers will abhor thee (Jer. 4:30);
where Judah is spoken of; "clothing thyself with double-dyed" denotes spiritual good, and "adorning thyself with an ornament of gold" denotes celestial good. In the second book of Samuel:
David lamented over Saul and over Jonathan, and wrote to teach the sons of Judah the bow. Ye daughters of Israel, weep over Saul, who clothed you in double-dyed, with delights, and put an ornament of gold upon your apparel (2 Sam. 1:17-18, 24);
where "teaching the bow" is teaching the doctrine of love and charity, for a "bow" signifies this doctrine; "clothing in double-dyed" denotes spiritual good, as before; and "putting an ornament of gold upon the apparel" denotes celestial good. [3] Because this was the signification of "double-dyed," it was commanded that double-dyed scarlet should be used on the curtains of the tabernacle, on the veil, on the covering for the door of the tent, on the covering for the gate of the court, on the table of faces when they journeyed, and on Aaron's garments of holiness, as on the ephod, the breastplate of judgment, and the fringe of the robe of the ephod - as is evident from the following passages:
[4] Thou shalt make for the tabernacle ten curtains; of fine-twined linen, and blue, and crimson, and scarlet double-dyed (Exod. 26:1). Thou shalt make a veil of blue, and crimson, and scarlet double-dyed, and fine-twined linen (Exod. 26:31). Thou shalt make a covering for the door of the tent, of blue, and crimson, and scarlet double-dyed, and fine-twined linen (Exod. 26:36). For the gate of the court thou shalt make a covering of blue, and crimson, and scarlet double-dyed, and fine-twined linen, the work of the embroiderer (Exod. 27:16). When the camp setteth forward they shall spread upon the table of faces a cloth of scarlet double-dyed, and cover the same with a covering of badger's skin (Num. 4:5, 7, 8). Thou shalt make the ephod of gold, of blue, and crimson, and scarlet double-dyed and fine-twined linen, the work of the artificer. Likewise on the belt (Exod. 28:6, 8). Thou shalt make a breastplate of judgment, the work of the artificer; like the work of the ephod, of gold, of blue, and crimson, and scarlet double-dyed, and fine-twined linen (Exod. 27:15). Upon the fringe of the robe of the ephod [thou shalt make] pomegranates of blue, and of crimson, and of scarlet double-dyed (Exod. 27:33). [5] As the tent of assembly with the ark represented heaven, therefore the above-mentioned colors were commanded to be used; and they signify in their order the celestial and spiritual things there, "blue and crimson" signifying celestial goods and truths, and "scarlet double-dyed and fine-twined linen," spiritual goods and truths. Everyone who believes the Word to be holy can know that everything in it has some signification; and whoever believes that the Word is holy because it was sent down by the Lord through heaven, can know that the celestial and spiritual things of His kingdom are signified. In like manner it was commanded that cedar wood, and scarlet, and hyssop should be used in the cleansing from leprosy (Lev. 14:4, 6, 52); and that cedar wood, and hyssop, and double-dyed crimson should be cast upon the burning of a red heifer, from which was to be prepared the water of separation (Num. 19:6, 9). [6] The profanation of good and truth is described by similar expressions in Revelation. I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns. And the woman was clothed in crimson and scarlet, and gilded with gold and precious stone and pearls, having in her hand a golden cup full of abominations and filthiness of her whoredoms (Rev. 17:3-4). Woe, woe, the great city, she that was clothed in fine linen, and crimson, and scarlet, and gilded with gold, and precious stone and pearls (Rev. 18:16);
speaking of Babylon, by which is signified the profanation of good (n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326), here the profanation of good and truth, which is Babylonish. In the prophets of the Old Testament, "Babylon" is the profanation of good, and "Chaldea" the profanation of truth. [7] "Scarlet," in the opposite sense, signifies the evil which is opposite to spiritual good, as in Isaiah:
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). That "scarlet" signifies this evil is because "blood"-also from its redness-signifies in the genuine sense spiritual good, or charity toward the neighbor, but in the opposite sense violence offered to charity.
Elliott(1983-1999) 4922
4922. 'And bound on his hand a twice-dyed thread' means that a sign was placed on it, namely on that power - 'twice-dyed' meaning good. This is clear from the meaning of 'binding on the hand' as placing a sign on power, for 'the hand' means power, 4920; and from the meaning of 'twice-dyed' as good, in particular spiritual good. The reason 'twice-dyed' means spiritual good is that this expression describes a shade of scarlet, and in the next life whenever one sees scarlet spiritual good is meant, which is the good of charity towards the neighbour. For all colours clearly visible in the next life mean something connected with good and truth since they are products of the light of heaven, which essentially is wisdom and intelligence flowing from the Lord's Divine. The variegations or modifications of that light are consequently variegations and so to speak modifications of wisdom and intelligence, and therefore of good and truth. For details about the light in heaven flowing from the Lord's Divine wisdom and intelligence, where the Lord is seen as the Sun, see 1053, 1521- 1533, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3340, 3485, 3636, 3643, 3862, 3993, 4180, 4214, 4302, 4405, 4408, 4413, 4415, 4523-4533; and for details about colours having their origin in that light and about their being variegations and modifications of that light, and therefore of intelligence and wisdom, 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742.
[2] As regards 'twice-dyed' meaning spiritual good, this is evident from places in the Word where this expression is used, as in Jeremiah,
If therefore you have been laid waste, what will you do? If you clothe yourself in twice-dyed and deck yourself with ornaments of gold, in vain will you make yourself beautiful; your lovers will abhor you. Jer 4:30.
This refers to Judah. 'Clothing yourself in twice-dyed' stands for spiritual good, 'decking yourself with ornaments of gold' for celestial good. In 2 Samuel,
David lamented over Saul and over Jonathan, and wrote it down that they teach the children of Judah the bow. Daughters of Israel, weep over Saul who clothed you in twice-dyed delicately,a and placed an ornament of gold on your apparel. 2 Sam 1:17, 18, 24.
Here 'teaching the bow' stands for teaching the doctrine of love and charity, for 'the bow' means that doctrine. 'Clothing in twice-dyed' stands for spiritual good, as previously, and 'placing an ornament of gold on one's apparel' for celestial good.
[3] Such being the meaning of 'twice-dyed', instructions were also given to use twice-dyed scarlet on the curtains of the Dwelling-place, the veil, the covering for the door of the tent, the covering to the gate of the court, the table of the Presence when they were about to set out, Aaron's sacred vestments such as the ephod, the breastplate of judgement, and the fringes of the robe of the ephod:
The curtains of the Dwelling-place
You shall make for the Dwelling-place ten curtains - fine-twined linen, and violet and purple and twice-dyed scarlet. Exod 26:1.
The veil
You shall make a veil of violet and purple, and of twice-dyed scarlet, and of fine-twined linen. Exod 26:31.
The covering for the door of the tent
You shall make a covering for the door of the tent, of violet and purple and twice-dyed scarlet, and of fine-twined linen. Exod 26:36.
[4] The covering to the gate of the court
For the gate of the court you shall make a covering of violet and purple and twice-dyed scarlet, and fine-twined linen, the work of an embroiderer. Exod 27:16.
The table of the Presence when they were about to set out
When the camp sets out they shall spread over the table of the Presence a cloth of twice-dyed scarlet, and shall cover this with a covering of badger skin. Num 4:8.
The ephod
You shall make an ephod out of gold, violet and purple, and twice-dyed scarlet, fine-twined linen, the work of a craftsman; and the girdle similarly. Exod 28:5, 6, 8; 39:2, 3.
The breastplate of judgement
You shall make the breastplate of judgement, the work of a craftsman, like the work of the ephod, out of gold, violet, and purple. and twice-dyed scarlet, and fine-twined linen. Exod 28:15.
The fringes of the robe of the ephod
Pomegranates of violet, and purple, and twice-dyed scarlet. Exod 28:33.
[5] It was because the Tent of Meeting with the Ark in it represented heaven that the colours mentioned in these places were required. They meant in their order celestial and spiritual things, as follows: 'Violet and purple' meant celestial kinds of good and truth, 'twice-dyed scarlet and fine-twined linen' spiritual kinds of good and truth. Anyone believing that the Word is holy can recognize that each has a specific meaning, and anyone believing that the Word is holy for the reason that it has been sent down from the Lord by way of heaven can recognize that the celestial and spiritual things belonging to His kingdom are meant. Similar instructions were given, in cleansings from leprosy, to use 'cedarwood, scarlet, and hyssop', Lev 14:4, 6, 52; and to cast 'cedarwood and hyssop and twice-dyed of purple' on to the fire in which the red heifer was being burned, from which the water of separation was prepared, Num 19:6.
[6] The profanation of good and truth is described by similar words in John,
I saw a woman sitting on a scarlet beast, full of blasphemous names. It had seven heads and ten horns. The woman was clothed in purple and scarlet. and coveredb with gold and precious stones and pearls. holding in her hand a golden cup, full of abominations and the uncleanness of whoredom. Rev 17:3, 4.
And after this,
Woe, woe, the great city, you that were clothed in fine linen and purple and scarlet, and covered' with gold and precious stones and pearls. Rev 18:16.
This refers to 'Babel' by which the profanation of good is meant, 1182, 1283, 1295, 1304,1306-1308, 1321, 1322, 1326, in this case the profanation both of good and of truth, which is 'Babylonian'. Among the Prophets in the Old Testament 'Babel' describes the profanation of good and 'Chaldea' the profanation of truth.
[7] In the contrary sense 'scarlet' means the evil that is the contrary of spiritual good, as in Isaiah,
Though your sins are like scarlet, they will be white as snow. Though they are red as crimson,c they will be as wool. Isa 1:18.
The reason 'scarlet' means this evil is that 'blood', likewise, because of its red colour, in the genuine sense means spiritual good or charity towards the neighbour, and in the contrary sense violence done to charity, 374, 1005.
Latin(1748-1756) 4922
4922. `Et ligavit super manu ejus dibaphum': quod significet quod signaret illam, (o)nempe potentiam, et quod `dibaphum' sit bonum, constat ex significatione `ligare super manu' quod sit signare (o)potentiam, `manus' enim est potentia, n. 4920; et ex significatione `dibaphi' quod sit bonum, et quidem bonum spirituale; quod `dibaphum' sit bonum spirituale, est quia coloris est coccinei, et color coccineus in altera `vita' cum apparet, significat bonum spirituale, hoc est, bonum charitatis erga proximum; omnes enim colores in altera vita conspicui significant aliquid boni ac veri, nam existunt a luce caeli, quae in se est sapientia et intelligentia a Divino Domini; illius lucis variegationes seu modificationes sunt inde variegationes ac, ut ita dicatur, modificationes sapientiae et intelligentiae, proinde boni et veri; quod lux quae in caelo, sit ex sapientia (c)et intelligentia Divina Domini, Qui ibi apparet ut sol, videatur n. 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3340, 3485, 3636, 3643, 3862, 3993, 4180, (x)4214, 4302, 4405, 4408, 4413, 4415, 4523-4533; quod colores sint inde et quod illi sint variegationes et modificationes lucis illius, proinde intelligentiae et sapientiae, n. 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742. [2] Quod `dibaphum {1}' sit bonum spirituale, patet a locis in Verbo ubi nominatur, ut apud Jeremiam, Si ergo vastata, quid facies? si indueris te dibapho, et ornaveris te ornatu auri,... frustra pulchram reddes te, abhorrebunt te amatores, iv 30;ibi de Jehudah; `induere te dibapho' pro bono spirituali, `ornare ornatu auri' pro bono caelesti: in Libro 2 Samuelis, (o)Lamentatus David super Shaule et super Jonathane, et inscripsit ad docendum filios Jehudae arcum;... filiae Israelis super Shaule flete, qui amicivit vos dibapho cum deliciosis, et imposuit ornatum auri super vestem vestram, i [17, 18,] 24;
ibi `docere arcum', est {2} docere doctrinam amoris et charitatis, `arcus' enim illam significat; `amicire dibapho' pro bono spirituali, ut prius {3}, et `imponere ornatum auri super vestem' pro bono caelesti. {4} [3] Quia illa significatio dibaphi fuit, etiam mandatum (o)est ut dibaphum coccineum {5} adhiberetur super aulaeis habitaculi, super velo, super tegumento pro ostio tentorii, super tegumento ad portam atrii, super mensa facierum cum proficiscerentur, super Aharonis vestibus sanctitatis, ut super ephodo, pectorali judicii, super fimbriis pallii ephodi: super aulaeis habitaculi, Pro habitaculo facies decem aulaea, xylinum intertextum, et hyacinthinum, et purpuram, et coccineum dibaphum, Exod. xxvi 1:
super velo, Facies velum hyacinthino et purpura, et coccineo dibapho, et xylino intertexto, Exod. xxvi 31:
super tegumento pro ostio tentorii, Facies tegumentum pro ostio tentorii, hyacinthino et purpura et coccineo dibapho, et xylino intertexto, Exod. xxvi 36:
[4] super tegumento ad portam atrii, Pro porta atrii facies tegumentum... ex hyacinthino, et purpura, et coccineo dibapho, et xylino intertexto, opere acupictoris, Exod. xxvii 16:
(m)super mensa facierum cum proficiscerentur, Cum proficiscuntur castra, expandent super mensam facierum pannum coccinei dibaphi, et operient tegumento pellis melis, Num. iv 8: (n) super ephodo, Facies, ephodum ex auro, hyacinthino, et purpura, et coccineo dibapho, xylino intertexto, opere artificis.... (t)Super baltheo similiter, Exod. xxviii 5, 6, 8 {6}:
super pectorali judicii, Facies pectorale judicii, opere artificis, sicut opus ephodi, ex auro, hyacinthino, et purpura, et coccineo dibapho, et xylino intertexto, Exod. xxviii 15:
super fimbriis pallii ephodi, Malogranata hyacinthini, et purpurae, et coccinei dibaphi, Exod. xxviii 33. [5] Tentorium conventus cum arca quia repraesentabat caelum, idcirco illi colores mandati sunt, qui {7} significabant in suo ordine caelestia et spiritualia ibi, nempe `hyacinthinum et purpura' caelestia bona et vera, coccineum dibaphum' et xylinum intertextum' spiritualia bona et vera; quisque scire potest qui Verbum sanctum credit, quod unumquodvis aliquid significet {8}; et cui credit Verbum sanctum inde quod a Domino {9} per caelum demissum fuerit, scire potest quod caelestia (c)et spiritualia quae regni Ipsius, significata sint. Similiter quod in mundationibus leprae adhiberetur, Lignum cedri, coccinum, et hyssopus, Lev. xiv 4, 6, 52:
et quod super combustionem vaccae rufae ex qua aqua separationis;
Mitteretur lignum cedri, et hyssopus et dibaphus purpurae Num. xix 6. [6} Profanatio boni et veri etiam per similia describitur apud Johannem, Vidi mulierem sedentem super bestia coccinea, plenam nominibus blasphemiae; et habebat capita septem, et cornu decem: erat mulier induta purpura et coccino, et inaurata auro, et lapide pretioso, et margaritis; habens aureum poculum in manu sua plenum abominationibus et immunditie scortationum, Apoc. xvii 3, 4:
et dein, Vae vae urbs magna, quae induta {10} fuisti byssino, et purpureo, et coccineo, inaurata auro, et lapide pretioso, et margaritis, Apoc. xviii 16;
ubi de `Babele' per quam significatur profanatio boni, n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326, ibi profanatio et boni et veri, quae est Babylonica {11}; apud Prophetas Veteris Testamenti est `Babel' profanatio boni, et `Chaldaea' profanatio veri. [7] `Coccinum {12}' in opposito sensu significat malum quod oppositum est bono spirituali, ut apud Esaiam, Si fuerint peccata vestra sicut coccinea, sicut nix albescent, si libra fuerint sicut lana erunt, i 18;
quod `coccineum' id malum significet, est quia `sanguis', etiam ex rubedine, significat in genuino sensu bonum spirituale seu charitatem erga proximum, at in opposito {13} violentiam charitati illatam, [n. 374, 1005]. @1 dibaphus$ @2 lamentum Davidis super Schaule, ad docendum filios Jehudae arcum, ubi docere arcum, quod non sit docere arcum, patet ibi manifeste, sed$ @3 etiam hic pro bono spirituali$ @4 i et$ @5 i inter alia colorata$ @6 i xxxix 2, 3$ @7 quia$ @8 aliquod significaret$ @9 Divino Domini$ @10 adulta I$ @11 Babylonia$ @12 Coccineum$ @13 i sensu$