6377.“他在葡萄酒中洗了衣服”表祂的属世层就是来自其神性良善的神性真理。这从“洗”、“葡萄酒”和“衣服”的含义清楚可知：“洗”是指洁净（参看3147节）；“葡萄酒”是指对邻之爱的良善和信之良善，在至高意义上是指来自主的神性良善的神性真理，如下文所述；“衣服”是指覆盖内层的外层（5248节），因而是指属世层，因为属世层是外层，覆盖理性层，也就是内层。因此，“衣服”也表示真理，因为真理是外层，覆盖良善，也就是内层（2576，4545，4763，5319，5954节）。
“葡萄酒”表示对邻之爱和信之良善，这一点从前面（2165，2177，3464，4581，5915节）关于圣餐中的饼和酒的说明可以看出来，即：“饼”是指属天之爱的良善，“酒”是指属灵之爱的良善。这一点也可从祭祀时的素祭和奠祭看出来。其中，“素祭”表示爱之良善，“奠祭”表示信之良善；素祭是由诸如表示爱之良善的那类事物构成的，而奠祭是由表示信之良善的酒构成的。此外，这些祭物本身还被称为“饼”（2165节）。祭祀时使用酒所构成的奠祭可见于相关经文（出埃及记29:40；利未记23:12，13，18，19；民数记15:2-15；28:6，7，18至末尾；29:1-7）。
“酒”表示对邻之爱和信之良善，这一点也明显可见于以赛亚书：
你们一切口渴的都当就近水来，没有银钱的也可以来。你们都来，买了吃，不用银钱，不用价值，也来买酒和奶。（以赛亚书55:1）
谁都能看出，他们不是买酒和奶，而是说他们要获得“酒和奶”所表示的东西，也就是对邻之爱和信；这些礼物由主赐下，“不用银钱，不用价值”。
何西阿书：
谷场和酒榨都不足以喂养他们，新酒也必使他们失望。以法莲却要归回埃及，必在亚述吃不洁净之物。他们必不得向耶和华奠酒；他们的祭物也不蒙祂悦纳。（何西阿书9:2-4）
此处在内义上也指爱之良善和信之良善，以及它们的消亡。“谷场”因那里的谷物和谷物作成的饼而表示爱之良善；“酒榨”、“新酒”和“奠酒”表示信之良善。“以法莲却要归回埃及”表示理解力在信的秘密上将求教于记忆知识；“在亚述吃不洁净之物”表示由虚假的推理所导致的后果。“以法莲”是指教会的理解力（参看5354，6222，6238，6267节），“埃及”是指记忆知识（1164，1165，1186，1462，5702节），“亚述”是指推理（1186节）。此外，这段经文的思路也表明，此处这些话所包含的东西比显现在字面上的更多；因为内在意义有连贯性，而外在意义没有连贯性；如当经上说“谷场和酒榨都不足以喂养他们，新酒也必使他们失望”时，接下来却说“以法莲却要归回埃及，必在亚述吃不洁净之物”。此外，若没有内义，那么“以法莲却要归回埃及，必在亚述吃不洁净之物”是什么意思呢？
在耶利米书，“酒榨”和“酒”也描述了相爱和信之良善的消亡：
那行荒凉的，已经临到你所摘的葡萄，肥田和摩押地的欢喜快乐都被夺去，我使酒榨的酒绝流，无人踹酒欢呼。（耶利米书48:32，33）
“酒”表示相爱和信之良善，这一点也明显可见于启示录：
我听见在四活物中间似乎有声音说，油和酒不可糟蹋。（启示录6:6）
“油”是指属天之爱的良善，“酒”是指属灵之爱的良善。在路加福音主关于撒马利亚人比喻中，“油和酒”具有同样的含义：
一个撒马利亚人旅行看见被强盗打伤的人，就动了慈心，遂到他跟前倒油和酒，把他的伤处包扎好。（路加福音10:33，34）
“倒油和酒”表示他履行爱与仁的行为；“油”表示爱之良善（参看886，3728节）。古人在祭祀的时候，会在柱子上浇油、奠酒（创世记35:14；
“酒”表示爱与信之良善，这一点从主在设立圣餐时论到酒的话明显看出来：
我告诉你们，从今以后，我不再喝这葡萄树的产物，直到我在我父的国里，同你们喝新的那日子。（马太福音26:29；路加福音22:17，18）
谁都能看出，祂不会在那国喝酒，所指的是爱与信之良善，祂将把这良善赐给那些属于祂的国度之人。以下经文中的“酒”所表相同：以赛亚书24:9，11；耶利米哀歌2:11，12；何西阿书14:7；阿摩司书9:13，14；撒迦利亚书9:15，17；路加福音5:37-39。
“酒”因表示爱与信之良善，故在至高意义上表示来自主的神性良善的神性真理，因为这神性真理在流入人内，并被他领受时，会给他带来爱与信之良善。
在圣言中，绝大多数事物也有一个反面意义，“酒”也是如此；“酒”在反面意义上表示来自邪恶的虚假，如以赛亚书：
祸哉！那些黎明时分一早起来追求烈酒，留连到黄昏，甚至因酒发烧的人。祸哉！那些饮酒的英雄，调烈酒的壮士! （以赛亚书5:11，22）
又：
这些人也因酒犯错，因烈酒迷途；祭司和先知因烈酒犯错，他们被酒吞没，因烈酒迷途；他们错解默示，谬行审判。（以赛亚书28:7）
又：
这些牧人不能明白，都偏行己路。来吧！我去拿酒，我们痛饮烈酒，明日必和今日一样，盛大丰盈之极。（以赛亚书56:11，12）
此外，以下经文中的“酒”也具有反面意义：耶利米书13:12；何西阿书4:11；7:5；阿摩司书2:8；弥迦书2:11；诗篇75:8；申命记32:33。“忿怒的酒杯”（耶利米书25:15，16；启示录14:8，10；16:19）、“神怒气和烈怒的酒榨”（启示录19:15）和“淫乱的酒”（启示录17:2；18:3）也表示来自邪恶的虚假。
Potts(1905-1910) 6377
6377. He washes his clothing in wine. That this signifies that His natural is Divine truth from His Divine good, is evident from the signification of "washing," as being to purify (see n. 3147); from the signification of "wine," as being the good of love toward the neighbor, and the good of faith, and in the supreme sense Divine truth from the Divine good of the Lord (of which presently); and from the signification of "clothing," as being what is exterior, which covers what is interior (n. 5248); thus the natural, for this is exterior, and covers the rational which is interior; hence also "clothing" denotes truth, because truth is exterior, and covers good which is interior (n. 2576, 4545, 4763, 5319, 5954). [2] That "wine" denotes love toward the neighbor and the good of faith, may be seen from what has been shown in respect to the bread and wine in the Holy Supper (n. 2165, 2177, 3464, 4581, 5915), namely, that the "bread" is the good of celestial love, and that the "wine" is the good of spiritual love. This may be seen also from the meat-offering and the drink-offering in the sacrifices, in which the "meat-offering" signified the good of love, and the "drink-offering" the good of faith, the meat-offering consisting of such things as signified the good of love, and the drink-offering of wine which signified the good of faith; moreover the very sacrifices were called "bread" (n. 2165). That a drink-offering of wine was employed in the sacrifices may be seen in Exod. 29:40; Lev. 23:12, 13, 18, 19; Num. 15:2-15; 28:6, 7, 18 to the end; 29:1-7. [3] That "wine" signifies love toward the neighbor and the good of faith, is plain also from Isaiah:
Everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy and eat; yea come, buy wine and milk without silver and without price (Isa. 55:1); everyone must know that they were not to buy wine and milk, but that which is signified by wine and milk, that is, love toward the neighbor and faith; these are given by the Lord without silver and without price. [4] And in Hosea:
The threshing-floor and the winepress shall not feed them, and the new wine shall deceive them. Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria. They shall not pour out wine to Jehovah; and their sacrifices shall not be pleasing unto Him (Hos. 9:2-4);
here also in the internal sense are meant the good of love and the good of faith, that they ceased; the good of love is the "threshing-floor," from the grain there and the bread that comes from it; and the good of faith is the "wine press," the "new wine," and the "libation of wine:" that "Ephraim shall return into Egypt" denotes that the intellectual should consult memory-knowledges with respect to the secrets of faith; "they shall eat what is unclean in Assyria" denotes that which results from the consequent reasoning. (That "Ephraim" is the intellectual of the church, may be seen, n. 5354, 6222, 6238, 6267; also that "Egypt" is memory-knowledge, n. 1164, 1165, 1186, 1462, 5702; and "Assyria" reasoning, n. 1186.) Moreover the very connection shows that there is more in the words than appears in the letter; for in the internal sense there is coherence, but not in the external; as when it is said that "the threshing-floor and the winepress shall not feed them," and that "the new wine shall deceive them," and presently that "Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria;" and moreover without the internal sense what could be meant by "Ephraim returning into Egypt," and by their "eating what is unclean in Assyria?" [5] The cessation of mutual love and of the good of faith is also described by a "winepress" and "wine" in Jeremiah:
Upon thy vintage hath the waster fallen; whence gladness was gathered, and joy from Carmel, and from the land of Moab, for I have caused wine to cease from the winepresses; he will not tread hedad* (Jer. 48:32, 33). [6] That "wine" signifies the good of mutual love and of faith, is plain also in John:
I heard a voice out of the midst of the four animals saying, Hurt not the oil and the wine (Rev. 6:6);
where "oil" is the good of celestial love; and "wine," the good of spiritual love. [7] The like is meant by "oil and wine" in the Lord's parable about the Samaritan, in Luke:
A certain Samaritan as he journeyed, and seeing him who had been wounded by thieves, was moved with compassion, wherefore coming to him he bound up his wounds, pouring in oil and wine (Luke 10:33, 34);
where "pouring in oil and wine" signifies that he performed the works of love and of charity. (That "oil" denotes the good of love may be seen above, n. 886, 3728.) The like was meant by the ancients pouring oil and wine upon a pillar when they sanctified it (Gen. 35:14; n. 4581, 4582). [8] That "wine" denotes the good of love and of faith, is plain from the Lord's words which He said of wine when He instituted the Holy Supper:
I say to you that I will not drink henceforth of this product of the vine until that day when I shall drink it new with you in My Father's kingdom (Matt. 26:29; Luke 22:17, 18);
everyone can see that He would not drink wine there, but that there is signified the good of love and of faith, which He would give to those who are of His kingdom. The like is signified by "wine" in Isa. 24:9, 11; Lam. 2:11, 12; Hos. 14:7; Amos 9:13, 14; Zech. 9:15, 17; Luke 5:37-39. [9] As "wine" signifies the good of love and of faith, therefore in the supreme sense it signifies the Divine truth from the Divine good of the Lord, for from this by influx the man who receives it has the good of love and of faith. [10] As most expressions in the Word have also a contrary sense, so also has "wine," in which sense "wine" signifies falsity from evil, as in Isaiah:
Woe unto them that rise up in the morning under the dawn, and follow strong drink; that tarry into the twilight, that wine may inflame them! Woe to the heroes to drink wine, and to men of strength to mingle strong drink! (Isa. 5:11, 22). Again:
These also err through wine, and through strong drink go astray; the priest and the prophet err through strong drink, they are swallowed up of wine, they go astray through strong drink; they err among the seer, they stumble in judgment (Isa. 28:7). The shepherds know not to understand, they all look back to their own way. Come ye, I will take wine, and we will be drunken with strong drink; and let there be, on the morrow, as on this day, a great abundance (Isa. 56:11, 12). And further (in Jer. 13:12; Hos. 4:11; 7:5; Amos 2:8; Mic. 2:11; Ps. 75:8; Deut. 32:33). Falsity from evil is also signified by the "cup of the wine of anger" (Jer. 25:15, 16; Rev. 14:8, 10; 16:19); and by the "wine press of the wine of the fury of the anger of God" (Rev. 19:15); and by the "wine of whoredom" (Rev. 17:2; 18:3). * Hedad is supposed to have been a loud shout of rejoicing somewhat like our "Hurrah!" and therefore untranslatable. It is so treated by Swedenborg, who systematically leaves it just as it stands in the Hebrew. In explaining its meaning he says: "The ovation or rejoicing aloud of those who tread the winepress is meant by hedad" (Apocalypse Explained, n. 922:4). "By hedad is signified the end when the people were wont to rejoice aloud and utter a cry on the completion of the vintage and gathering in of the harvest" (AE 911:10).
Elliott(1983-1999) 6377
6377. 'He washes his clothing in wine' means that His Natural consists in Divine Truth from His Divine Good. This is clear from the meaning of 'washing' as purifying, dealt with in 3147; from the meaning of 'wine' as the good of love towards the neighbour and the good of faith, and in the highest sense as Divine Truth from the Lord's Divine Good, dealt with below; and from the meaning of 'clothing' as the exterior which covers the interior, dealt with in 5248, thus the natural since this is exterior and covers the rational, which is interior. Therefore 'clothing' also means truth since this is exterior and covers good, which is interior, 2576, 4545, 4763, 5319, 5954.
[2] The fact that 'wine' means love towards the neighbour and the good of faith may be recognized from what has been shown regarding the bread and wine in the Holy Supper, in 2165, 2177, 3464, 4581, 5915. These paragraphs show that 'bread' is the good of celestial love, and that 'wine' is the good of spiritual love. The same may also be recognized from the minchah and the drink-offering in sacrifices. The minchah in them meant the good of love, and the drink-offering the good of faith. The minchah consisted of the kinds of things that meant the good of love, while the drink-offering consisted of wine that meant the good of faith. The sacrifices themselves were also called 'bread', 2165. For the use in sacrifices of a drink-offering consisting of wine, see Exod 29:40; Lev 23:12, 13, 18, 19; Num.15:2-15; 28:6, 7, 18-end; 29:1-7 and following verses.
[3] The meaning that 'wine' has of love towards the neighbour and the good of faith is also evident in Isaiah,
Everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! And come, buy wine and milk without money and without price. Isa 55:1.
No one can fail to see that they did not have to buy wine and milk, but that they were to acquire what is meant by 'wine and milk', which is love towards the neighbour and faith. These gifts come from the Lord 'without money and without price'.
[4] In Hosea,
Threshing-floor and winepress will not feed them, and new wine will be deceptive to her.a Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah, their sacrifices will not be pleasing to Him. Hosea 9:1-4.
Here also in the internal sense reference is made to the good of love and the good of faith, to the demise of them. The good of love is meant by 'threshing-floor' by virtue of the grain there and the bread made from it, while the good of faith is meant by 'winepress', 'new wine', and 'libation of wine'. 'Ephraim will return to Egypt' stands for the fact that the understanding would resort to factual knowledge for advice concerning the arcana of faith; 'in Assyria they will eat what is unclean' stands for that which is the outcome of consequent false reasoning - 'Ephraim' being the area of understanding in the Church, see 5754, 6112, 6238, 6267; 'Egypt' the area of factual knowledge, 1164, 1165, 1186, 1462, 5702; and 'Assyria' that of reasoning, 1186. The line of thought in this passage also shows that the words used here contain something more than what one sees in the letter. For everything hangs together in the internal sense, but not so in the external sense, for example when it says that 'threshing-floor and winepress will not feed them, and new wine will be deceptive to her', immediately followed by 'Ephraim will return to Egypt, and in Assyria they will eat what is unclean'. Moreover, without the internal sense what meaning would Ephraim's return to Egypt and their eating in Assyria what is unclean have?
[5] 'Winepress' and 'wine' are also used in Jeremiah to describe the demise of mutual love and the good of faith,
He who lays waste has fallen on your vintage, therefore joy and gladness have been plucked from Carmel, and from the land of Moab, for I have made the wine cease from the winepresses; none will tread the headed.
b Jer 48:32, 33.
[6] The fact that 'wine' means the good of mutual love and of faith is also evident in John,
I heard a voice from the midst of the four living creatures, saying, Do no harm to oil and wine. Rev 6:6.
[7] 'Oil' stands for the good of celestial love, and 'wine' for the good of spiritual love.
'Oil' and 'wine' have a similar meaning in the Lord's parable of the Good Samaritan in Luke,
A certain Samaritan was journeying, and seeing him who had been wounded by the robbers was moved with compassion for him; going therefore to him, he bandaged his wounds, and poured on oil and wine. Luke 10:33, 34.
'He poured on oil and wine' means that he performed the works of love and charity, 'oil' being the good of love, see 886, 3728. A like meaning was involved in the practice of the ancients, who poured oil and wine onto a pillar when they consecrated it, Gen 35:14 - 4581, 4582.
[8] The fact that 'wine' means the good of love and faith is evident from the words the Lord used when He instituted the Holy Supper. He said then regarding the wine,
I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom. Matt.26:29; Luke 22:17, 18.
Anyone can see that He was not about to drink wine in that kingdom, but that the good of love and faith is meant, which He was about to impart to those who belonged to His kingdom. Much the same is meant by 'wine' in Isaiah 24:9, 11; Lam 2:11, 12; Hosea 14:7; Amos 9:13, 14; Zech 9:15, 16; Luke 5:37-39.
[9] Since 'wine' means the good of love and faith, Divine Truth from the Lord's Divine Good is therefore meant in the highest sense, for that Truth, when it flows into a person and is accepted by him, brings him the good of love and faith.
10 Since most things in the Word also have a contrary meaning, so too does 'wine', the contrary meaning of which is falsity from evil, as in Isaiah,
Woe to those who rise in the morning around dawn, and then follow strong drink, who continue into dusk, so that wine may inflame them! Woe to heroes at drinking wine, and to valiant men in mixing strong drink!
In the same prophet,
Also these err through wine, and go astray through strong drink. The priest and the prophet err through strong drink. They are swallowed up by wine, they go astray through strong drink. They err among the seers, they are tottery in judgement. Isa 28:7.
In the same prophet,
The shepherds know no understanding, they all look to their own way. Come, I will get wine, and we will be drunken from strong drink; and let there be tomorrow, as there is this day, great abundance. Isa 56:11, 12.
In addition to these places 'wine' is used with the contrary meaning in Jer 13:12; Hosea 4:11; 7:5; Amos 2:8; Micah 2:11; Ps 75:8; Deut 32:33.
Falsity from evil is also meant by the cup of the wine of wrath in Jer 25:15, 16; Rev 14:8, 10; 16:19; the winepress of the wrath of God's anger, Rev.lg:15; and the wine of whoredom, Rev 17:2; 18:3.
Latin(1748-1756) 6377
6377. `Lavat in vino vestimentum suum': quod significet quod Naturale Ipsius sit Divinum Verum ex Divino Bono Ipsius, constat (c)a significatione `lavare' quod sit purificare, de qua n. 3147; ex significatione `vini' quod sit bonum {1}amoris erga proximum et bonum fidei, et in supremo sensu Divinum Verum ex Divino Bono Domini, de qua sequitur; et ex significatione `vestimenti' quod sit exterius quod tegit interius, de qua n. 5248, ita naturale, nam hoc exterius est, (c)et tegit rationale quod interius; inde etiam `vestimentum' est verum quia hoc exterius est ac tegit bonum {2}interius, n. 2576, 4545, 4763, 5319, 5954. [2]Quod `vinum' sit {3}amor erga proximum et bonum fidei, constare potest ex illis quae de pane et vino in Sancta Cena, n. 2165, 2177, 3464, 4581, 5915 ostensa sunt, quod nempe `panis {4}sit bonum amoris caelestis et quod `vinum' bonum amoris spiritualis; hoc quoque constare potest a minhah et libamine in sacrificiis; `minhah' ibi significabat bonum amoris et `libamen' bonum fidei; minhah constabat ex talibus quae significabant amoris bonum et libamen ex vino quod significabat fidei bonum; ipsa etiam sacrificia dicebantur panis, n. 2165; quod libamen ex vino (x)adhiberetur in sacrificiis, videatur Exod. xxix 40, Lev. xxiii 12, 13, 18, 19, Num. xv 2-15, xxviii 6, 7, 18 ad fin., xxix 1-7 seq. [3]Quod `vinum' significet {5}amorem erga proximum et bonum fidei, patet etiam apud Esaiam, Omnis sitiens ite ad aquas, et cui non argentum, ite, emite, ac comedite, ac ite, emite sine argento et sine pretio vinum et lac, lv 1;quod non emerent vinum et lac, nullus non scire potest, sed id quod per `vinum et lac' significatur, hoc est, {6}amorem erga proximum et fidem; haec dantur a Domino `absque argento et pretio': [4]apud Hosheam, Area et torcular (x)non pascent illos, et mustum mentietur illis: . . . revertetur Ephraim in Aegyptum, et in Assyria immundum comedent: non libabunt Jehovae vinum, et non grata erunt Ipsi sacrificia illorum, ix 2-4;
ibi etiam in sensu interno agitur de bono amoris et de bono fidei quod cessaverint; bonum amoris est `area' ex frumento ibi et inde pane; et bonum fidei est `torcular, mustum et libamen vini'; `revertetur Ephraim in Aegyptum' pro quod intellectuale consuleret scientifica de arcanis fidei; `in Assyria immundum comedent' pro quod ex ratiocinatione inde; quod `Ephraim' sit intellectuale Ecclesiae, videatur n. 5354, 6222, 6238, 6267; quod `Aegyptus' sit scientificum, n. 1164, 1165, 1186, 1462, 5702; et quod `Assyria' sit ratiocinatio, n. 1186; ipsa series etiam manifestat quod verbis ibi aliud insit quam quod in littera apparet; in sensu enim interno cohaerent, non autem in sensu externo, sicut quod `area et torcular non pascent illos, et mustum mentietur illis', et mox, `revertetur Ephraim in Aegyptum, et in Assyria immundum comedent'; et quoque quid absque sensu interno foret, quod `reverteretur Ephraim in Aegyptum, et in Assyria immundum comedent'. [5]Cessatio amoris mutui et boni fidei etiam per torcular et vinum describitur apud Jeremiam, Super vindemiam tuam vastator cecidit, unde collecta est laetitia, et gaudium ex Carmele; et ex terra Moabi, vinum enim ex torcularibus cessare feci, non calcabit {7}hedad, xlviii 32, 33. [6]Quod `vinum' significet bonum {8}amoris mutui et fidei, patet etiam apud Johannem, Audivi vocem e medio quatuor animalium, dicentem, . . . Oleo et vino damnum ne inferas, Apoc. vi 6;
`oleum' pro bono amoris caelestis, et vinum pro bono {9}amoris spiritualis. [7]Per oleum et vinum simile intelligitur in parabola Domini de Samarita, apud Lucam, Samarita quidam iter faciens, et videns eum qui vulneratus fuit a latronibus, visceribus commotus est, quare accedens obligavit vulnera ejus, infudit oleum et vinum, x 33, 34;
quod `infuderit oleum et vinum' significat quod praestiterit opera amoris et charitatis'; quod `oleum' sit bonum amoris, videatur n. 886, 3728; pariter per quod antiqui oleum et vinum fuderint super statuam, cum illam sanctificarent, Gen. xxxv 14, n. 4581, 4582. [8]Quod `vinum' sit bonum {10}amoris et fidei, patet a Domini verbis, cum instauravit Sanctam Cenam, quae tunc de vino diceret, Dico vobis quod non bibiturus sim a nunc ex hoc genimine vitis usque ad diem illum, quando id bibero vobiscum novum in regno Patris Mei, Matth. xxvi 29, Luc. xxii 17, 18;
quod non ibi {11}bibiturus vinum, cuivis constare potest, sed quod significetur bonum amoris et fidei, quod {12}daturus illis qui a regno {13}Ipsius. {14}Simile per vinum significatur apud Esaiam xxiv 9, 11, Thren. ii 11, 12, Hos. xiv 8, Amos ix 13, 14, Zach. ix 15, 16, Luc. v 37-39. [9](m)Quoniam {15} `vinum' significat bonum {16}amoris et fidei, ideo in supremo sensu significat Divinum Verum a Divino Bono Domini, nam ex hoc per influxum {17}est homini qui recipit, bonum {18}amoris et fidei. [10]{19}Quoniam pleraque in Verbo etiam contrarium sensum habent, ita quoque vinum, in quo sensu vinum significat falsum ex malo, ut apud Esaiam, Vae surgentibus mane sub auroram, et siceram persequuntur, commorantibus in crepusculum, ut vinum incendat eos; . . . vae heroibus ad potandum vinum, et viris roboris ad miscendum siceram, v. 11, 22:
apud eundem, Etiam hi per vinum errant, et per siceram aberrant: sacerdos et propheta errant per siceram, absorbentur a vino, aberrant per siceram, errant inter videntes, titubant in judicio, xxviii 7: apud eundem, Pastores non sciunt intelligere, omnes in viam suam respiciunt. . . . Venite, sumam vinum, et inebriabimur sicera; fiatque sicut hoc, die (x)crastino, magna abundantia, lvi 11, 12: et praeterea apud Jer. xiii 12, Hos. iv 11, vii 5, Amos ii 8, Mich. ii 11, {20}Ps. lxxv 9 (A.V. 8), Deut. xxxii 33. Falsum ex malo etiam significatur per `calicem vini irae', Jer. xxv 15, 16, Apoc. xiv 8, 10, xvi 19; per `torcular vini furoris irae Dei', Apoc. xix 15; perque `vinum scortationis', Apoc. xvii 2, xviii 3. @1 charitatis$ @2 i quod$ @3 bonum charitatis$ @4 ibi sit Bonum amoris, et quod sanguis bonum fidei$ @5 bonum charitatis$ @6 charitatem$ @7 see note to 1071$ @8 charitatis$ @9 fidei$ @10 charitatis$ @11 biberet$ @12 daret$ @13 suo$ @14 per vinum etiam simile significatur$ @15 i nunc$ @16 charitatis$ @17 est after recipit$ @18 charitatis$ @19 Quia$ @20 This and next quotations transposed$