5954.“又给他们各人一套新衣服”表始于良善的真理。这从“衣服”的含义清楚可知，“衣服”是指真理，如下文所述。因此，“新衣服”是指新真理；当真理在良善中开始时，它们就变新，因为那时它们获得了生命。所论述的主题是属世人与属灵人，或外在人与内在人的联结。当联结正在实现时，真理就会发生变化并变新，因为它们从流入它们的良善那里获得了生命，如刚才所述（5951节）。“换衣服”代表披上神圣真理，这也是“换衣服”的起源（参看4545节）。
在圣言中，“衣服（或译衣裳）”之所以表示真理，是因为真理包裹良善，几乎如同血管包裹血液，或纤维包裹灵。“衣服”有真理的意思，是因为灵人，以及天使看上去都穿着衣服，并且各自都照着属于他的真理而着装。看上去身穿白衣的，那些处于作为通向良善之路的信之真理的灵人或天使；而看上去身穿闪亮衣服的，是那些处于从良善发出的信之真理的灵人或天使。因为良善通过真理发光，产生光辉（参看5248节）。
灵人和天使看上去穿着衣服，这一点从圣言中提到天使显现的地方也能看出来，如马太福音：
坐在主坟墓上的天使像貌如同闪电，衣服洁白如雪。（马太福音28:3）
启示录：
我看见二十四位长老坐在宝座上，身穿白衣。（启示录4:4）
启示录：
骑在白马上的穿着溅了血的衣服；祂的名称为神之道。在天上的众军骑着白马，穿着细麻衣，又白又洁，跟随祂。（启示录19:11，13，14）
“衣服洁白如雪”和“白色的细麻衣”表示神圣真理，因为洁白和闪亮论及真理（3301，3993，4007，5319节），原因是它们最靠近光，从主发出的光就是神性真理。这解释了为何当主变了形像时，祂衣服显如光；马太福音：
耶稣就变了形像，脸面明亮如日头，衣裳洁白如光。（马太福音17:2）
在教会，众所周知，“光”是指神性真理；但从诗篇清楚看出来，它被比作“衣裳”：
耶和华披上亮光，如披衣裳。（诗篇104:2）
“衣服或衣裳”是指真理，这一点从圣言中的许多经文明显看出来，如马太福音：
王进来观看宾客，见那里有一个没有穿礼服的人。就对他说，同伴哪，你到这里来，怎么不穿礼服呢？于是，他就被丢在外边的黑暗里。（马太福音22:11-13）
至于“不穿礼服的人”是谁，可参看前文（2132节）。以赛亚书：
锡安哪！你要醒来；醒来；披上你的能力。圣城耶路撒冷啊，穿上你华美的衣服！因为从今以后，未受割礼、不洁净的，必不再进入你中间。（以赛亚书52:1）
“华美的衣服“表示源于良善的真理。
以西结书：
我也使你身穿绣花衣服，穿上海狗皮鞋，并用细麻布给你束腰，用丝绸披在你身上。你的衣服是细麻布和丝绸并绣花衣；吃的是细面、蜂蜜并油。（以西结书16:10，13）
这论及耶路撒冷，耶路撒冷在此表示属灵的古教会，该教会是在上古教会气绝之后由主建立的。赋予该教会的真理以“衣服”来描述；“绣花衣”是指记忆知识，当记忆知识是纯正的时，它在来世看似绣花衣，又看似有网眼的织物，正如我蒙允许所看到的。“细麻衣和丝绸”是指源于良善的真理；但在天堂，这些织物是极其明亮和透明的，因为它们在天堂之光中。
同一先知书：
你的帆是用埃及绣花细麻布做的；你的篷是用以利沙岛的蓝色、紫色布做的。（以西结书27:7）
这论及推罗，推罗代表对真理与良善的认知（1201节）。当这些认知是纯正的时，它们就是“埃及绣花细麻布”；“蓝色、紫色布”表示由此衍生的良善，或真理之良善。
诗篇：
王女极其荣华，她的衣服是用金线绣的；她要穿刺绣衣服，被引到王前。（诗篇45:13，14）
“王女”表示对真理的情感；“她的衣服是用金线绣的”表示拥有良善在里面的真理；“刺绣衣服”表示最低级的真理。启示录：
然而在撒狄，你还有几个名字是未曾污秽自己衣服的；他们要穿白衣与我同行，因为他们是配得过的。凡得胜的，必穿白衣。（启示录3:4，5）
“未曾污秽衣服”表示没有用虚假玷污真理。
启示录：
那儆醒，看守衣服，免得赤身而行，叫他们见他羞耻的，有福了。（启示录16:15）
“衣服”以同样的方式表示真理。这就是“那儆醒，看守衣服，免得赤身而行，叫他们见他羞耻的”所表示的。
撒迦利亚书：
约书亚穿着污秽的衣服，站在使者面前。使者吩咐站在他面前的说，你们要脱去他污秽的衣服。又对约书亚说，看哪，我使你的罪孽离开你，要给你换上衣服。（撒迦利亚书3:3，4）
“污秽的衣服”表示被源于邪恶的虚假玷污的真理；因此，当脱去这些衣服，穿上其它衣服时，经上说：“看哪，我使你的罪孽离开你”。谁都能知道，罪孽不会因换了衣服就消失；谁也都能由此得出结论：换衣服是代表行为，正如洗衣服也是代表行为一样，当百姓自洁时，如当他们靠近西乃山时（出埃及记19:14），当他们从污秽之物中洁净时（利未记11:25，40；14:8，9；民数记8:6，7；19:21；31:19-24），就会被吩咐洗衣服。
事实上，从污秽之物中洁净是通过信之真理实现的，因为这些真理教导何为良善，何为仁爱，何为邻舍，何为信仰，以及主、天堂和永生的存在。没有教导人的真理，人们就不知道这些事，甚至不知道它们的存在。凭自己，除了爱自己爱世界的良善是属于人的唯一良善外，谁还知道别的？因为这二者构成他生命的快乐。若不通过信之真理，谁能知道还有别的良善能被赋予人，即对神之爱的良善，或对邻之仁的良善？有谁知道这些良善拥有天上的生命在里面，或这些良善在此人不再爱自己胜过他人，爱世界胜过天堂的范围内从主经由天堂流入？由此清楚可知，洗衣服所代表的洁净通过信之真理实现。
Potts(1905-1910) 5954
5954. And to all of them he gave each changes of garments. That this signifies truths initiated in good, is evident from the signification of "garments" as being truths (of which below). Thus "changes of garments" are truths which are new; and truths become new when they are initiated in good, because they then receive life. For the subject treated of is the conjunction of the natural man with the spiritual, or of the external man with the internal. When the conjunction is being effected, then truths are changed and become new, for they receive life from the influx of good (as just above, n. 5951). (That to change the garments was representative of holy truths being put on, and that hence came changes of garments, see n. 4545.) [2] That by "garments" in the Word are signified truths, is because truths clothe good almost as the vessels do the blood, and the fibers the [animal] spirit. That a "garment" is a significative of truth is because spirits and also angels appear clothed in garments, and each according to the truths appertaining to him. Those appear in white garments who are in the truths of faith through which is good, but those appear in bright shining garments who are in the truths of faith that are from good; for good shines through the truth, and gives the resplendence (see n. 5248). [3] That spirits and angels appear in garments can also be seen from the Word, where it is mentioned that angels were seen, as in Matthew:
The appearance of the angel sitting at the Lord's sepulcher was like lightning, and his raiment white as snow (Matt. 28:3). In John:
Upon the thrones I saw four and twenty elders sitting, clothed in white garments (Rev. 4:4). In the same:
He that sat upon the white horse was clothed in a garment dipped in blood; and His name is called The Word of God. His armies which are in heaven followed Him upon white horses, clothed in fine linen, white and clean (Rev. 19:11, 13, 14);
"garments white as snow," and "fine white linen," signify holy truths, for whiteness and shining white are predicated of truths (n. 3301, 3993, 4007, 5319), for the reason that they approach nearest to light, and the light which is from the Lord is Divine truth; and therefore when the Lord was transfigured, His garments appeared as the light, of which in Matthew:
When Jesus was transfigured His face did shine as the sun, and His garments became as the light (Matt. 17:2). That "light" is Divine truth is known in the church, and that it is compared to a "garment" is evident in David:
Jehovah covereth Himself with light as with a garment (Ps. 104:2). [4] That "garments" are truths is plain from many passages in the Word, as in Matthew:
When the king came in to see the guests, he saw there a man not clad with a wedding garment; and he said to him, Friend, how camest thou in hither not having a wedding garment? wherefore he was cast out into the outer darkness (Matt. 22:11-13);
who are meant by "him not clad in a wedding-garment" may be seen at n. 2132. In Isaiah:
Wake up! wake up! put on thy strength, O Zion; put on the garments of thine ornament, O Jerusalem, the city of holiness; because there shall no more come into thee the uncircumcised and the unclean (Isa. 52:1);
"garments of ornament" denote truths from good. [5] In Ezekiel:
I clothed thee with broidered work, and shod thee with badger (taxo), and I girded thee with fine linen, and covered thee with silk. Thy garments were of fine linen, and silk, and broidered work; thou didst eat fine flour, honey, and oil (Ezek. 16:10, 13);
speaking of Jerusalem, by which is there meant the Ancient spiritual Church which was set up by the Lord after the Most Ancient celestial Church had expired. The truths with which this church was endowed are described by the "garments;" "broidered work" is memory-knowledge, which when genuine also appears in the other life like broidered work, and like lace, as also it has been given to see; "fine linen and silk" are truths from good; but in heaven, being in the light there, these are intensely bright and are transparent. [6] In the same:
Fine linen in broidered work from Egypt was thy sail; blue and crimson from the isles of Elishah were thy covering (Ezek. 27:7);
speaking of Tyre, by which are represented the knowledges of truth and good (n. 1201), which when genuine are "fine linen in broidered work from Egypt;" the derivative good, or good of truth, is the "blue and crimson." [7] In David:
The king's daughter is all glorious; of inweavings of gold is her garment; in embroideries shall she be brought to the king (Ps. 45:13, 14);
the "king's daughter" denotes the affection of truth; "of inweavings of gold is her garment" denotes the truths wherein is good; "embroideries" denote the lowest truths. In John:
Thou hast a few names in Sardis which have not defiled their garments; and they shall walk with Me in white ones, because they are worthy. He that overcometh shall be clothed in white garments (Rev. 3:4, 5);
"not to defile the garments" denotes not to befoul truths with falsities. [8] In the same:
Blessed is he that watcheth, and keepeth his garments, that he walk not naked, and they see his shame (Rev. 16:15);
"garments" in like manner denote truths. It is the truths of faith from the Word which are properly signified by "garments." He who has not acquired these from that source, or he who has not acquired truths or semblances of truths from his religiosity, as the Gentiles, and applied them to life, is not in good, howsoever he supposes himself to be. For as he has no truths from the Word, or from his religiosity, he suffers himself to be led by means of reasonings equally by evil spirits as by good spirits, and thus cannot be defended by the angels. This is meant by the exhortation "to watch and to keep his garments, that he walk not naked and they see his shame." [9] In Zechariah:
Joshua was in defiled garments; thus he stood before the angel, who said to those who stood before him, Remove the defiled garments from before him. And unto him he said, See I have caused thine iniquity to pass from thee, and am clothing thee with changes of garments (Zech. 3:3, 4);
"defiled garments" denote truths polluted by falsities which are from evil; wherefore when these garments are removed, and others are put on, it is said, "See, I have caused thine iniquity to pass from thee." Anyone can know that iniquity does not pass away by a change of garments, and hence also anyone can conclude that a change of garments was representative, as was also the washing of garments, which was commanded when the people were being purified, as when they came near unto Mount Sinai (Exod. 19:14), and when they were being cleansed from things impure (Lev. 11:25, 40; 14:8, 9; Num. 8:6, 7; 19:21; 31:19-24). [10] For cleansings from things impure are effected through the truths of faith, because these teach what good is, what charity, what the neighbor, what faith, that there is a Lord, that there is a heaven, that there is eternal life. Without truths which teach, it is not known what these things are, nor even that they are. Who from himself knows otherwise than that the good of the love of self and of the world is the only good appertaining to man; for both are the delight of his life? And who can know except from the truths of faith that there is another good which can be applied to man, namely, the good of love to God and the good of charity toward the neighbor, and that in these goods is heavenly life; and also that this good flows in through heaven from the Lord insofar as the man does not love himself more than others, and insofar as he does not love the world more than heaven? From all this it is evident that the purification which was represented by the washing of garments is effected through the truths of faith.
Elliott(1983-1999) 5954
5954. 'And to them all he gave each one changes of garments' means truths brought in touch with good. This is clear from the meaning of 'garments' as truths, dealt with below, so that 'changes of garments' are truths that are new, and truths are made new when they are brought in touch with good, for then they receive life. The subject is the joining of the natural man to the spiritual, or the external man to the internal. When the joining together is effected the truths undergo change and are made new since they receive life from the good that flows into them, see just above in 5951. 'Changing one's garments' was representative of the need to put on holy truths, and this is also the origin of 'changes of garments', see 4545.
[2] The reason why in the Word truths are meant by 'garments' is that truths clothe good in almost the same way as blood vessels contain blood or fibres contain spirit. 'A garment' also has truth as its meaning because spirits, and angels too, are seen wearing garments; and each spirit or angel is attired in a way that accords with the truths that reside with him. Those seen wearing white garments are spirits or angels whose truths of faith act as paths to good, whereas those seen wearing brightly shining garments are ones whose truths of faith radiate from good. For it is good radiated through truth that produces the shining brightness, see 5248.
[3] The wearing of garments by spirits and angels is also evident from the Word where mention is made of angels that have been seen, as in Matthew,
The appearance of the angel sitting at the Lord's tomb was like lightning, and his clothing white as snow. Matt 28:3.
In John,
On the thrones I saw twenty-four elders seated, clad in white garments. Rev 4:4.
In the same book,
He who sat on the white horse was clothed in a garment dyed with blood, and His name is called the Word of God. His armies in heaven were following Him on white horses, clothed in linen, white and clean. Rev 19:11, 13, 14.
'Garments white as snow' and 'white linen' mean holy truths, for whiteness' and 'brightness' have reference to truths, 3301, 3993, 4007, 5319, for the reason that they are very nearly as bright as light, and the light which radiates from the Lord is Divine Truth. This explains why, when the Lord was transfigured, His garments looked like the light, as described in Matthew, When Jesus was transfigured His face shone like the sun, and His garments became like the light. Matt 17:2.
It is well known in the Church that 'the light' is Divine Truth; but its comparison to a garment is clear in David,
Jehovah covers Himself with light, as if with a garment. Ps 104:2.
[4] The fact that 'garments' are truths is evident from many places in the Word, as in Matthew,
When the king came in to see the guests, he saw there a man (homo) who was not wearing a wedding garment. And he said to him, Friend, how did you come in here not having a wedding garment? Therefore he was cast out into outer darkness. Matt 22:11-13.
Who exactly are meant by the one 'not wearing a wedding garment', see 2132. In Isaiah,
Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city; for no more may there come in to you the uncircumcised and the unclean. Isa 52:1.
'Beautiful garments' stands for truths that spring from good.
[5] In Ezekiel,
I clothed you with embroidered cloth, and shed you with badger, and I swathed you in fine linen and covered you with silk. Your garments were fine linen, and silk, and embroidered cloth You ate fine flour, honey, and oil. Ezek 16:10, 13.This refers to Jerusalem, by which is meant at this point the spiritual Ancient Church, which was established by the Lord after the celestial Most Ancient Church breathed its last. The truths bestowed on that Church are described as 'garments'. 'Embroidered cloth' is factual knowledge. When such knowledge is genuine it also manifests itself in the next life as embroidered cloth and as lace, as I have also been allowed to see. 'Fine linen' and 'silk' are truths springing from good; but in heaven those fabrics are utterly bright and transparent because they are in the light there.
[6] In the same prophet,
Fine linen with embroidered work from Egypt was your sail, and violet and purple from the islands of Elishah was your covering. Ezek. 27:7.
This refers to Tyre, by which the cognitions of truth and good are represented, 1201. When genuine ones, these are 'fine linen with embroidered work from Egypt'. Resulting good, which is the good of truth, is meant by 'violet' and 'purple'.
[7] In David,
All glorious is the king's daughter, in her clothing with gold interweavings; in embroidered robes she will be led to the king. Ps 45:13, 14.
'The king's daughter' stands for the affection for truth. 'Her clothing with gold interweavings' stands for truths that have good within them. 'Embroidered robes' stands for the lowest truths. In John,
You have a few names in Sardis, who have not soiled their garments, and they will walk with Me in white ones, for they are worthy. He who conquers will be clad in white garments. Rev 3:4, 5.
'Not soiling one's garments' stands for not defiling truths with falsities.
[8] In the same book,
Blessed is he who is awake and keeps his garments, so that he may not walk naked, and men see his shame. Rev 16:15.
'Garments' in a similar way stands for truths. Truths of faith drawn from the Word are what are meant, strictly speaking, by 'garments'. Anyone who has not acquired those truths from there - or who has not, as gentiles do, acquired truths or something like them from the religion to which he belongs - and applied them to life, is not in touch with good, no matter how much he may think that he is. For having no truths from the Word or from what his religion teaches he allows himself to be led by reasonings received as much from evil spirits as from good ones, and cannot thus be given protection by the angels. This is what is meant by being awake and keeping one's garments, so that one may not walk naked and men see one's shame.
[9] In Zechariah,
Joshua was clothed with filthy garments, and so stood before the angel, who said to those standing before him, Remove the filthy garments from upona him. But he said to him, See, I have caused your iniquity to pass away from you, by putting on you a change of garments. Zech 3:3, 4.
'Filthy garments' stands for truths defiled by falsities deriving from evil. Once these were removed therefore and others were put on, the words 'See, I have caused your iniquity to pass away from you' are used. But anyone can recognize that iniquity does not pass away through a changing of garments, from which anyone may also deduce that a changing of garments was a representative act, as was also the washing of garments, which was commanded when people were purified, for example when they drew near Mount Sinai, Exod 19:14, or when they were cleansed from impurities, Lev 11:25, 40; 14:8, 9; Num 8:6, 7; 19:21; 31:19-24.
[10] Cleansings from impurities are effected by means of the truths of faith since they teach what good is, what charity is, what the neighbour is, and what faith is. They also teach the existence of the Lord, heaven, and eternal life. Without truths to teach them people have no knowledge of these things or even of their existence. Who left to himself knows other than this, that the good which goes with self-love and love of the world is the only kind of good in a person? For both constitute the delight of his life. Can anyone know except from the truths of faith about the existence of another kind of good that can be imparted to a person, namely the good of love to God or the good of charity towards the neighbour? Can anyone know that those kinds of good have heavenly life within them, or that those kinds of good flow in from the Lord by way of heaven in the measure that the person ceases to love himself more than others and the world more than heaven? From all this it becomes clear that the purification which was represented by the washing of garments is effected by means of the truths of faith.
Latin(1748-1756) 5954
5954. `Et omnibus illis dedit cuique mutatorias vestes': quod significet vera initiata bono, constat ex significatione `vestium' quod sint vera, de qua sequitur; inde `mutatoriae vestes' sunt vera quae nova, et vera nova fiunt cum initiantur bono, tunc enim vitam accipiunt; agitur enim de conjunctione naturalis hominis cum spirituali, seu externi cum interno; quando conjunctio fit, tunc vera mutantur et nova fiunt, nam vitam ab influxu boni accipiunt, videatur mox supra n. 5951; quod `mutare vestes' fuerit repraesentativum quod induerentur sancta vera, et quod inde quoque vestes mutatoriae, videatur n. 4545. [2] Quod per `vestes' in Verbo significentur vera, est quia vera vestiunt bonum paene sicut vasa sanguinem, ac fibrae spiritum; quod `vestis' significativum veri sit, est quia spiritus et quoque angeli appareant vestibus induti, et quilibet secundum vera quae apud illos, in albis apparent illi qui {1}sunt in veris fidei per quae bonum, at in candidis splendentibus qui in veris fidei quae ex bono, translucet enim bonum per verum, inde splendor, videatur n. 5248. [3] Quod spiritus et angeli appareant in vestibus, constare etiam potest ex Verbo ubi memoratur quod angeli visi; ut apud Matthaeum, Angeli ad sepulcrum Domini sedentis species erat sicut fulgur, et vestimentum album sicut nix, xxviii 3:apud Johannem, Super thronis vidi viginti et quatuor seniores sedentes, indutos vestimentis albis, Apoc. iv 4:
apud eundem, Sedens super equo albo . . . indutus erat vestimento tincto sanguine, et vocatur nomen ejus Verbum Dei: exercitus ejus in caelo sequebantur Eum super equis albis, induti byssinum album et mundum, Apoc. xix 11, 13, 14;
`vestimenta alba sicut nix' et `byssinum album' significant sancta vera, `albedo' enim et `candor' praedicantur de veris, n. 3301, 3993, 4007, 5319, ex causa quia proxime accedunt ad lucem, et lux quae a Domino est Divinum Verum; {2}quapropter (t)Dominus cum transformatus, {3} vestimenta ejus {4}apparuerunt sicut lux, de qua apud Matthaeum, Cum Jesus transformatus, splenduit facies Ipsius sicut sol, et vestimenta Ipsius sunt facta sicut lux, xvii 2;
quod `lux' sit Divinum Verum, in Ecclesia notum est, at quod comparetur `vesti', constat apud Davidem, Jehovah operit Se luce, quasi veste, Ps. civ 2. [4] Quod `vestes' sint vera, patet a pluribus locis in Verbo, ut apud Matthaeum, Ingressus rex ut videret discumbentes, videt ibi hominem non indutum veste nuptiarum; et dixit illi, Amice, quomodo {5}huc intrasti non habens vestem nuptiarum? . . . quare ejectus est in tenebras exteriores, xxii 11-13;
quinam intelliguntur per `non indutum veste nuptiarum', videatur n. 2132: apud Esaiam, Excitare, excitare, indue robur tuum, Zion; indue vestes decoris tui, Hierosolyma, urbs sanctitatis, quia non addet veniat in te amplius praeputiatus et immundus, lii 1;
'vestes decoris' pro veris ex bono: [5] apud Ezechielem, Vestivi te acupicto, et calceavi te taxo, et accinxi te bysso, ac obtexi te serico; . . . vestes tuae byssus et sericum, et acupictum; similam, mel et oleum comedisti, xvi 10, 13; de Hierosolyma per quam {6}ibi intelligitur Ecclesia Antiqua spiritualis quae postquam exspiravit Ecclesia Antiquissima caelestis, instaurata fuit a Domino; vera quibus Ecclesia illa donata fuit, describuntur per `vestes'; (m)'acupictum' est scientificum, hoc cum genuinum{7}, etiam apparet ut acupictum, ac sicut lacinia in altera vita, quod etiam datum est videre;(n) `byssus et sericum' {8}sunt vera ex bono, sed illa in caelo, quia {t}in ejus luce ibi, sunt splendidissima et transparentia: [6] apud eundem, Byssus in acupictura ex Aegypto fuit expansio tua, et hyacinthinum et purpura ex insulis Elishah, fuit tegumentum tuum, xxvii 7;
ibi de Tyro, per quam repraesentantur cognitiones veri et boni, n. 1201, quae cum genuinae, sunt `byssus in acupictura ex Aegypto'; bonum inde, seu bonum veri, sunt `hyacinthinum et purpura': [7] apud Davidem, Tota gloriosa filia regis, de implexis auri vestis ejus, in acupictis adducetur regi, Ps. xlv (x)14, 15 [A.V. 13, 14];
`filia regis' pro affectione veri; `de implexis auri vestis ejus' pro veris in quibus bonum; `acupicta' pro veris infimis: apud Johannem, Habes pauca nomina in Sardibus, {9}qui non polluerunt vestimenta sua, et ambulabunt Mecum in albis, quia digni sunt. {10}Qui vicerit, hic induetur vestimentis albis, Apoc. iii 4, 5; {11}'non polluere vestimenta' pro vera non inquinare falsis: [8] apud eundem, Beatus qui vigilat et servat vestimenta sua, ut non nudus ambulet, et {12}videant pudorem ejus, Apoc. xvi 15;
`vestimenta' similiter pro veris; sunt vera fidei ex Verbo quae proprie significantur per vestimenta; qui illa inde, aut qui vera {13}seu verosimilia ex suo religioso, ut gentiles, non sibi acquisiverat et applicuerat vitae, is utcumque putat se in bono esse, usque non est; nam quia (t)nulla ei vera ex Verbo aut religioso sunt, se patitur duci per ratiocinia aeque a spiritibus malis quam bonis, ac ita defendi non potest ab angelis; hoc intelligitur per quod `vigilandum, et servanda vestimenta sua, ut non nudus ambulet et videant pudorem ejus: [9] apud Zachariam, Jehoshua fuit {14}indutus vestibus pollutis, sic stabat coram angelo, qui dixit ad stantes coram illo, Removete vestes pollutas a coram illo; ad illum autem dixit, Vide transire feci a te iniquitatem tuam, et induendo te vestibus mutatoriis, iii 3, 4; 'vestes pollutae' pro veris conspurcatis a falsis quae a malo, quare remotis vestibus illis et indutis aliis, dicitur `vide transire (t)feci a te iniquitatem tuam'; quod iniquitas non transeat per mutationem vestium, quisque scire potest, inde etiam quisque concludere quod vestium mutatio fuerit repraesentativum, sicut etiam vestium lavatio quae mandata cum purificarentur, ut cum accederent ad montem Sinai, Exod. (x)xix 14; cumque ab impuris mundarentur, Lev. xi 25,40, xiv 8, 9, Num. viii 6, 7, xix (x)21, xxxi (x)19-24; [10] mundationes enim ab impuris fiunt per vera fidei, quia haec docent quid bonum, {15}quid charitas, quid proximus, quid fides, quod Dominus, quod caelum quod vita aeterna, haec non sciuntur quid sunt absque veris quae docent, et ne quidem quod {16}sint; quis non aliter ex se novit quam quod bonum amoris sui et mundi, sit unicum quod bonum homini, utrumque enim est ejus vitae jucundum; et quis nisi ex veris fidei nosse potest, quod {17}aliud bonum sit quod homini applicari potest, nempe bonum amoris in Deum et bonum charitatis erga proximum, et quod in illis bonis sit vita caelestis, {18}tum quod tantum ejus boni influat per caelum a Domino, quantum homo se prae aliis non amat et quantum non amat mundum prae caelo; {19}ex his constare potest quod purificatio{20} quae{21} repraesentata fuit per lavationem vestium, {22} fiat per vera fidei. @1 after splendentibus$ @2 inde est$ @3 i quod$ @4 apparuerint$ @5 hoc I$ @6 before de$ @7 i est$ @8 est verum$ @9 quae$ @10 Quia I$ @11 vestimenta pro veris$ @12 videam I$ @13 aut$ @14 in I$ @15 et sic ducunt ad bonum; bonum enim spirituale, seu amoris in Dominum, et amoris erga proximum non scitur quod sit$ @16 sit, nam$ @17 bonum hominis sit bonum charitatis et quod in illo bono$ @18 et$ @19 inde$ @20 i hominis$ @21 i purificatio$ @22 before quae$