7601.“麻”表外层属世层的真理。这从“麻”的含义清楚可知，“麻”是指真理，不过是外层属世层的真理，如下文所述。属世层分为内层和外层（参看4570，5118，5497，5649节）；因此，其中的真理和良善也分内层和外层（3293，3294节）。“麻和大麦”表示外层属世层的真理和良善，“小麦和斯卑尔脱小麦”表示内层属世层的良善和真理。
本节和下一节经文论述的主题是被摧毁和荒凉的真理和良善，以及未被摧毁和荒凉的真理和良善；因而是被储存起来并妥善保管，以备将来使用的真理和良善，以及未被储存起来并妥善保管的真理和良善。因为恶人正经历荒凉，也就是正与真理和良善分离，只剩下自己的邪恶和虚假时，荒凉的是存在于他们与虚假和邪恶联结所在的外层属世层里面的真理和良善。这些真理和良善向下看，因而无法被妥善储存起来，这一点从下文可以看出来（7604，7607节）。而内层属世层的真理和良善没有遭受荒凉，而是被带到更内在的位置，在那里被妥善保管，以备将来使用。那时，内层属世层和外层属世层之间的交流被如此关闭，以致良善和真理根本不能从内层属世层流入外层属世层，只有某种大体的交流使得这些人能进行推理，并堆砌论据以支持虚假和邪恶。在圣言中，“余剩”表示那些被妥善保管的良善和真理（对此，参看468，530，560，561，576，661，798，1738，1906，2284，5135，5342，5344，5897-5899，6156，7556节）。这些就是这两节所论述，并由“麻和大麦被击打，因为大麦是一个成熟的穗子，麻是一根茎”和“只是小麦和斯卑尔脱小麦没有被击打，因为它们是藏着的”所表示的事。
“麻”或“亚麻布”表示真理，这一含义来源于天上的代表。在天上，那些处于属世层的真理之人看上去穿着白衣，这种白就像亚麻布的白。属世层的真理本身在那时也表现为由更细的亚麻线织成的织物。这些线看似柔软的亮丝般晶莹剔透的线；如果以这种方式来代表的真理植根于良善，那么由它们作成的衣服就具有相似的表象，也就是明亮，晶莹剔透和柔软。而另一方面，如果以这种方式来代表的真理没有植根于良善，那么这些看似亚麻线的线并不晶莹剔透，也不明亮、柔软，而是又硬又脆。
由此可见，人们所看见的身穿亚麻衣的天使表示什么，如启示录所提到的：
那掌管七灾的七位天使，从殿中出来，穿着洁白光明的细麻衣，胸间束着金带。（启示录15:6）
但以理书：
我举目观看，看哪，有一人身穿细麻衣，腰束乌法精金带。（但以理书10:5）
以西结书：
看哪，有六个人从上门的方向而来，各人手拿赶散的兵器。他们中间有一人身穿细麻衣，腰间带着文士的墨盒子。（以西结书9:2）
这一章（以西结书9:3-4；10:2-7）进一步提到了这个天使。以西结书还说，量新殿的天使手拿麻绳和丈量的芦苇竿（以西结书40:3）。在主的坟墓中所看见的天使也穿着洁白闪亮的衣服（马太福音28:3；马可福音16:5；路加福音24:4；约翰福音20:11，12）。
由于“麻”和“细麻”表示外层属世层的真理，而外层属世层包裹内层，所以天使所穿亚麻衣，以及亚伦在圣所供职时所穿的细麻布或亚麻衣所代表的，就是这种真理；以下经文如此论述这些衣服：
亚伦进圣所，要穿上细麻布圣内袍，腰束细麻布带子，戴上细麻布冠冕；这都是圣服。（利未记16:4）
以西结书：
祭司利未人撒督的子孙进内院门必穿细麻衣。他们在内院门和里面供职的时候，身上不可穿羊毛衣服。他们头上要戴细麻布裹头巾，腰穿细麻布裤子。（以西结书44:17-18）
这论及新殿和新耶路撒冷，新殿和新耶路撒冷表示主的国度。由于同样的原因，祭司也穿细麻布以弗得（撒母耳记上22:18）；撒母耳还是孩子，穿着细麻布的以弗得，在耶和华面前供职（撒母耳记上2:18）；当约柜被运进大卫城时，大卫也穿着细麻布的以弗得（撒母耳记下6:14）。
由此也可以看出为何主在给门徒洗脚时，拿一条亚麻巾束腰，并且用自己所束的这条亚麻巾给他们擦脚（约翰福音13:4，5）。洗脚表示从罪中洁净，这种洁净通过信之真理实现，因为这些真理教导人当如何生活。
在以下经文中，“麻或亚麻”也表示真理：
耶和华对先知说，你去买一条麻布腰带，束在你腰上，不可过水。要拿着带子，起来往幼发拉底河去，把它藏在磐石穴中。过了多日，他把那腰带从他所藏的地方挖出来，看哪，腰带已经变坏，毫无用处了。（耶利米书13:1-7）
“束在腰上的麻布腰带”代表由良善所生的真理，就像当一个教会被主重新建立之时，真理在初始中那样，以及它后来变成的样子；当即将结束时，它已经变坏，毫无用处了。以赛亚书：
用丝线作细麻布的和和织帘子的，都必羞愧。（以赛亚书19:9）
这论及埃及，“用丝线作细麻布”表示伪造真理。
申命记：
不可并用牛、驴耕地。不可穿羊毛、细麻混合做成的衣服。（申命记22:10-11）
“牛”表示属世层的良善，“驴”表示它的真理；“羊毛和细麻”所表相同。他们不可并用牛、驴耕地，不可穿羊毛、细麻混合做成的衣服表示他们不可同时处于两种状态，也就是说，既处于良善并从良善看真理，同时又处于真理，并从真理看良善。主在马太福音中的话也体现了这些禁令：
在房顶上的，不要下来拿家里的东西。在田里的，也不要回去取衣裳。（马太福音24:17-18）
关于这些禁令，可参看前文（3652e节）。因为那些从良善看真理的人天堂的内在部分，而那些从真理看良善的人处于天堂的外在部分。后者从世界仰望天堂，前者从天堂俯视世界。因此，他们彼此成反比，所以他们若在一起，这一个必毁掉那一个。
Potts(1905-1910) 7601
7601. And the flax. That this signifies the truth of the exterior natural, is evident from the signification of "flax," as being truth, but truth of the exterior natural (of which below; that the natural is exterior and interior, see n. 4570, 5118, 5497, 5649; consequently that the truth and good therein are interior and exterior, n. 3293, 3294). The truth and good of the exterior natural are signified by "the flax and the barley," and the good and truth of the interior natural by "the wheat and the spelt." [2] The subject treated of in this and in the following verse is the truths and goods which were destroyed and vastated, and the goods and truths which were not destroyed and vastated; thus the truths and goods which were stored up and reserved for use, and those which were not stored up and reserved. For when the evil are being vastated, that is, when they are being separated from truths and goods, and are left to their own evils and falsities, they are then vastated in respect to those truths and goods which are in the exterior natural, and which are adjoined there to falsities and evils. That these truths and goods look downward, and therefore cannot be reserved, will be seen below (n. 7604, 7607); but the truths and goods of the interior natural are not vastated, but are brought further inward, and are there reserved for use; and then the communication between the interior natural and the exterior is so far closed that nothing of good and truth can inflow from the interior natural into the exterior natural, except only something general, to enable them to reason, and to string together arguments to confirm falsities and evils. Those goods and truths which are reserved, are signified in the Word by "remains" (as to which see n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156, 7556). These are now treated of in these two verses, and are signified by "the flax and the barley were smitten, because the barley was a ripening ear, and the flax was a stalk;" and by "the wheat and spelt were not smitten, because they were hidden." It is from representatives in heaven that "flax" signifies truth. In heaven they who are in the truth of the natural appear clothed in white, which white appears as of linen. [3] The truth itself of the natural is also there represented as if woven from the purer threads of the flax. These threads appear like threads of silk-bright, beautifully translucent, and soft; and the clothing made of them appears similar if the truth which is so represented is from good; but on the other hand these threads, which are like those of flax, do not appear translucent, nor bright, nor soft, but hard and brittle, and yet white, if the truth which is so represented is not from good. [4] From all this it can now be seen what is signified by the angels who were seen by men appearing in linen garments; as those spoken of in John:
There went out from the temple the seven angels that had the seven plagues, clothed in linen white and shining, and girt about their breasts with golden girdles (Rev. 15:6). I lifted up mine eyes, and saw, and behold a man clothed in linen, whose loins were girded with gold of Uphas (Dan. 10:5). Behold six men came from a way of the upper gate, every man with his weapons of dispersion in his hand; but one man in the midst of them clothed in linen, and a scribe's ink horn on his loins (Ezek. 9:2);
which angel is further mentioned in the same chapter (Rev. 15:3-4; 10:2-7). And in the same prophet we read of the angel who measured the new temple, who had a line of flax and a measuring reed in his hand (Ezek. 40:3). The angels also who were seen in the Lord's sepulcher appeared clothed in white, bright and shining (Matt. 28:3; Mark 16:5; Luke 24:4; John 20:11, 12). [5] As "flax" signified the truth of the exterior natural, and the exterior natural is what clothes the interiors, therefore this truth is what was represented by the linen garments with which the angels were clothed; and also by the garments of flax (or linen) with which Aaron was clothed when he ministered in the holy place, which garments are thus spoken of in the following passages:
When Aaron enters into the holy place, he shall put on the holy coat of linen, and shall gird himself with the belt of linen, and he shall put on himself the miter of linen; these are the garments of holiness (Lev. 16:4). The priests, the Levites, the sons of Zadok, when they enter at the gates of the inner court, they shall be clothed with garments of linen, and no wool shall come up upon them when they minister in the gates of the inner court and inward; miters of linen shall be upon their head, breeches of linen shall be upon their loins (Ezek. 44:17-18);
speaking of the new temple and of the New Jerusalem, by which is meant the Lord's kingdom. Therefore also the priests wore ephods of linen (1 Sam. 22:18); and Samuel ministered before Jehovah, a boy girded with an ephod of linen (1 Sam. 2:18). David also, when the ark was brought over into his city, was girded with an ephod of linen (2 Sam. 6:14). [6] From all this it can also be seen why the Lord, when He washed the feet of His disciples, girded Himself with a linen towel, and wiped their feet with the linen towel with which He was girded (John 13:4, 5); for the washing of the feet signified purification from sins, which is effected by means of the truths of faith, for by means of these man is taught how to live. [7] By "flax" (or "linen") is signified truth in the following passages also:
Jehovah said to the prophet, Go and buy thee a girdle of linen, and put it upon thy loins, but draw it not through water. Take the girdle, and arise, go to Euphrates, and hide it in a hole of the rock. At the end of many days, when he took the girdle from the place where he had hidden it, behold the girdle had rotted, it was fit for nothing (Jer. 13:1-7);
by the "girdle of flax upon the loins" was represented truth from good, such as it is in the beginning when a church is being set up again by the Lord, and such as it becomes afterward; that about its end it is corrupt and is fit for nothing. In Isaiah:
They who make linen of silk shall blush, and the weavers of curtains (Isa. 19:9). This is said of Egypt; "to make linen of silk" denotes to counterfeit truths. [8] In Moses:
Thou shalt not plough with an ox and an ass together. Thou shalt not wear a mixed garment of wool and flax together (Deut. 22:10-11);
by "an ox" is signified the good of the natural; by "an ass" its truth; in like manner by "wool and flax." That they were not to plough with an ox and an ass together, nor to wear a mixed garment of wool and flax together, signified that they were not to be in two states at once; namely, in good and from it look to truth; and at the same time in truth and from it look to good. These things involve the same as is involved in the words of the Lord in Matthew:
Let him that is upon the roof of the house not come down to take anything out of his house; and let him that is in the field not return back to take his garment (Matt. 24:17-18);
as to which see above (n. 3652e). For they who from good look to truth are in an interior heaven; but they who from truth look to good are in an exterior heaven; the latter from the world look to heaven, the former from heaven look to the world, whence they are in a kind of opposition, and therefore if they were together, the one would destroy the other.
Elliott(1983-1999) 7601
7601. 'And the flax' means the truth of the exterior natural. This is clear from the meaning of' the flax' as truth, but the truth of the exterior natural, dealt with below. The natural is exterior and interior, see 4570, 5118, 5497, 5649, and therefore the truth and good there are interior and exterior, 3293, 3294. The truth and good of the exterior natural are meant by 'the flax and the barley', and the good and truth of the interior natural by 'the wheat and the spelt'.
[2] This verse and the next deal with the truths and forms of good that were destroyed and laid waste, and the forms of good and truths that were not destroyed or laid waste. Thus they deal with the truths and forms of good that were stored away and placed in safe keeping for [future] use, and those which were not stored away and placed in safe keeping. For when those who are evil undergo vastation, that is, when they are being separated from truths and forms of good and are left with their own evils and falsities, those truths and forms of good that are present in the exterior natural - where they have become linked to falsities and evils - are what are laid waste. These truths and forms of good look downwards and cannot for that reason be safely stored away, as will be seen below in 7604, 7607. But the truths and forms of good of the interior natural are not laid waste but are taken to an even more interior position, where they are held in safe keeping for [future] use. Communication between the interior natural and the exterior is then closed to such an extent that no good or truth at all can pass from there into the exterior natural, apart from just a general kind of communication of them which enables those people to engage in reasoning and put together arguments to lend support to falsities and evils. Those forms of good and truths that are placed in safe keeping are meant in the Word by 'the remnant', dealt with in 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156, 7556. These then are the things which the two present verses deal with and which are meant by 'the flax and the barley were struck; for the barley was a ripening ear, and the flax a stem', and by 'the wheat and the spelt were not struck because they were hidden'.
[3] The meaning of 'flax' or 'linen' as truth has its origin in representatives in heaven. In heaven those who are guided by the truth of the natural are seen clothed in white, like the whiteness of linen. The actual truth of the natural is also represented there as fabric made from the finer kind of flaxen threads. These threads have the appearance of silken ones, and clothing made from them has a similar appearance - brilliant, wonderfully translucent, and soft - if the truth represented in that way is rooted in good. But on the other hand those threads which look flaxen do not have a translucent, brilliant, or soft appearance, but a hard and brittle appearance, though they are still white, if the truth that is represented in that way is not rooted in good.
[4] From all this one may now recognize what is meant when it says that the angels whom people saw appeared in garments of flax or linen, such as those referred to in John,
Out of the temple came the seven angels having the seven plagues, clothed in linen, white and splendid, and girded around their breasts with golden girdles. Rev 15:6.
In Daniel,
I lifted up my eyes and saw, and behold, a man clothed in linen whose loins were girded with gold of Uphaz. Dan 10:5.
In Ezekiel,
Behold, six men coming from the direction of the upper gate, each with a weapon of dispersion in his hand. But one man in the midst of them was clothed in linen and had a writer's inkhorn at his side.a Ezek 9:2.
More is said about this angel [clothed in linen] in verses 3 and 4 of the same chapter and in Chapter 10:2-7. The same prophet also says, in reference to the angel who measured the new temple, that he had a line of flax and a measuring rod in his hand, Ezek. 40:ff. Also, the angels who were seen in the Lord's tomb appeared clothed in white, splendid and flashing like lightning, Matt. 28:3; Mark 16:5; Luke 14:4; John 20:11, 12.
[5] Since 'linen' or 'flax' meant the truth of the exterior natural, and the exterior natural is what clothes things more internal, that truth is what was represented by the linen garments with which angels were seen to be clothed. It is also meant by the linen garments worn by Aaron whenever he ministered in the Holy Place, spoken of in Moses as follows, When Aaron comes into the Holy Place, he shall put on the holy linen tunic, and gird himself with a linen sash, and place the linen turban on himself. These are holy garments. Lev. 16:3, 4.
Similarly in Ezekiel,
The priests, the Levites, the sons of Zadok, when they enter the gates of the inner court they shall put on the linen garments, and no wool shall come upon them. When they minister in the gates of the inner court, and within, the linen turbans shall be on their heads, the linen under garments shall be over their loins. Ezek. 44:17, 18.
This is referring to the new temple and the New Jerusalem, which mean the Lord's kingdom. For the same reason also the priests wore linen ephods, 1 Sam. 22:18; when the boy Samuel ministered before the Lord he wore a linen ephod, 1 Sam. 1:18; and David too wore a linen ephod when the ark was brought into his city, 2 Sam. 6:14.
[6] From all this one can also see why the Lord girded Himself with a linen towel when He washed the disciples' feet, and wiped their feet with the linen towel with which He was girded, John 13:4, 5. Washing of the feet was a sign of purification from sins, which is accomplished by the truths of faith, since these teach a person how he ought to live.
[7] 'Linen' means truth in the following places too: In Jeremiah,
Jehovah said to the prophet, Go, buy yourself a linen girdle, and place it over your loins; but you are not to pass it through water. Take the girdle, and arise, go away to the Euphrates, and hide it in the cleft of a rock. At the end of many days, when he took the girdle from where he had hidden it, behold, the girdle was spoiled; it was profitable for nothing. Jer. 13:1-7.
'The linen girdle over the loins' represented truth arising from good, as it is in the beginning when the Church is established by the Lord, and as it becomes subsequently, when around the end it is has become spoiled and profitable for nothing. In Isaiah,
Those that make linen out of silk threads, and the weavers of curtains, will blush. Isa. 19:9.
This refers to Egypt. 'Making linen out of silk threads' stands for counterfeiting truths.
[8] In Moses,
You shall not plough with an ox and an ass together. You shall not put on a mingled garment made of wool and linen together. Deut. 22:10, 11.
'Ox' means the good of the natural, 'ass' its truth; and much the same is meant by 'wool and linen'. Their being forbidden to plough with an ox and ass together or to put on a mingled garment made of wool and linen together meant that they were forbidden to be in two states at the same time, that is to say, in a state of good from which they looked to truth and at the same time in a state of truth from which they looked to good. These prohibitions embody much the same as those declared by the Lord in Matthew,
Let him who is on the roof of the house not go down to take anything out of his house; and let him who is in the field not turn back to get his clothing. Matt. 24:17, 18.
Regarding these prohibitions see 3652 (end). For those who look from good to truth are in the inner part of heaven, whereas those who look from truth to good are in the outer part. The latter look from the world towards heaven, the former from heaven towards the world. Consequently they are in a kind of inverse ratio to each other, and therefore if they were put together the one would destroy the other.
Latin(1748-1756) 7601
7601. `Et linum': quod significet verum naturalis exterioris, constat ex significatione `lini' quod sit verum, sed verum naturalis exterioris, de qua sequitur; quod naturale sit exterius et interius, videatur n. 4570, 5118, 5497, 5649, consequenter quod verum et bonum {1}ibi sit interius et exterius, n. 3293, 3294; verum et bonum naturalis exterioris significantur per `linum et hordeum'; ac bonum et verum naturalis interioris per `triticum et zeam.' 2 In hoc et in sequenti versu agitur de veris et bonis quae destructa et vastata sunt, et de bonis et veris quae non destructa et vastata; ita de veris et bonis quae recondita et reservata sunt {2}ad usum, et quae non recondita et non reservata; nam apud malos, cum vastantur, hoc est, cum separantur a veris et bonis et relinquuntur suis malis et falsis, tunc {3}vastantur quoad illa vera et bona quae sunt in exteriore naturali, et adjuncta ibi falsis et malis; quod illa vera et bona spectent deorsum, ac ideo non reservari possint, videbitur infra n. 7604, 7607; at vera et bona interioris naturalis non vastantur sed introrsum magis perducuntur, et ibi reservantur ad usum; ac {4}tunc communicatio inter naturale interius et exterius in tantum clauditur ut non inde aliquid boni et veri influere possit in naturale exterius, nisi modo tale commune per quod ratiocinari possint, et argumenta connectere ad confirmanda falsa et mala. Bona et vera illa quae reservantur, in Verbo significantur per `reliquias,' de quibus videatur n. 468, 530, 560, 561, 576, 661, (x)798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156, (x)7556. De his nunc agitur in binis his versibus, et significantur per quod `linum et hordeum percussum {5}sit, quia hordeum spica maturescens, et linum culmus,' et quod `triticum et zea non percussa {6}sint, quia abdita illa.' 3 Quod `linum' significet verum, est ex repraesentativis in caelo; in caelo, qui in vero naturalis sunt apparent induti albo, quod album apparet sicut ex lino; ipsum verum naturalis etiam ibi repraesentatur sicut contextura ex filis purioribus lini; fila illa instar (x)filorum sericorum apparent, splendida, pulchre translucentia, et mollia, {7}ac indumentum ex illis simile, si verum quod ita repraesentatur est ex bono; vicissim autem, fila illa quae instar lineorum non apparent translucentia, nec splendida, nec mollia, sed ut dura et fragilia, et usque alba, si verum quod ita repraesentatur non sit ex bono. 4 Ex his nunc constare potest quid significat quod angeli hominibus visi apparuerint in linteis, ut illi de quibus apud Johannem, Exiverunt septem angeli, habentes septem plagas, e templo, induti linteo albo et splendido, et circumcincti pectora cingulis aureis, Apoc. xv 6:apud Danielem, Sustuli oculos meos, et vidi, et ecce vir unus indutus linteis, cujus lumbi cincti auro Uphasi, x 5:
apud Ezechielem, Ecce sex viri venientes a via portae superioris, et cuivis instrumentum dispersionis ejus in manu ejus; sed vir unus in medio illorum indutus linteis, et atramentarium scribae in lumbis ejus, ix 2;
de quo angelo ibi ulterius in eodem capite vers. 3, 4, et x 2-7 et apud eundem, de angelo qui mensus novum templum, cui filum lini et calamus mensurae in manu, xl [3,] seq.: etiam angeli visi in sepulcro Domini apparuerunt induti albo splendido et fulgurante, Matth. xxviii 3; Marc. xvi 5; Luc. xxiv 4; Joh. xx 11, 12.(n) 5 Quia `linum' significabat verum exterioris naturalis, et exterius naturale est quod investit interiora, idcirco illud verum est quod repraesentatum est per `lintea' quibus induti fuerunt angeli; et quoque per `vestes lini' quibus induebatur Aharon cum in sancto ministraret, de quibus apud Moschen, Cum Aharon intrat in Sanctum, tunicam lini sanctitatis induet, et balteo lini cinget se, et cidarim lini imponet sibi, vestes sanctitatis hae, Lev. (x)xvi [3,] 4:
similiter apud Ezechielem, Sacerdotes Levitae, filii Zadochi, quando intrabunt ad portas atrii interioris, vestes lini induent, nec ascendet super eos lana; quando ministrabunt in portis atrii interioris et introrsum, cidares lini erunt super capite illorum, femoralia lini erunt super lumbis illorum, xliv 17, 18;
ibi de novo templo et de nova Hierosolyma, per quae intelligitur regnum Domini. Ideo quoque sacerdotes portabant ephodos lini, I Sam. (x)xxii 18; et Samuel ministrabat coram Jehovah, puer cinctus ephodo lini, I Sam. ii 18: tum quoque David cum {8}transferebatur arca in urbem ejus, cinctus erat ephodo lini, 2 Sam. vi 14. 6 Ex his quoque constare potest cur Dominus, cum lavaret pedes discipulorum, Succinxerit Se linteo, et absterserit pedes linteo quo (t)succinctus erat, Joh. xiii 4, 5;
lavatio enim pedum significabat purificationem a peccatis, quae fit per vera fidei, nam per illa docetur homo quomodo {9}vivet. 7 Per `linum' etiam in sequentibus locis significatur verum: apud Jeremiam, Dixit Jehovah ad prophetam, Eundo emito tibi cingulum lini, et ponito illud super lumbis tuis, sed per aquam non duces illud; sume cingulum, et surge, abi ad Euphratem, et absconde illud in foramine petrae; a fine dierum multorum, cum recepit cingulum, ubi absconderat illud, ecce corruptum erat cingulum, non proderat ad quicquam, xiii 1-7;
per `cingulum lini super lumbis' repraesentabatur verum ex bono, quale {10}est in principio quando Ecclesia instauratur a Domino, et quale fit postea, quod circa finem eis sit corruptum, nec prosit ad quicquam: apud Esaiam, Erubescent facientes linum sericorum, et textores aulaeorum, xix 9;
ibi de Aegypto; `facere linum sericorum' pro {11}fingere vera: 8 apud Moschen, Non arabis bove et asino simul; non indues mixtam vestem ex lana et lino simul, Deut. xxii (x)10, 11;
per `bovem' significatur bonum naturalis, per `asinum' verum ejus; similiter per `lanam et linum'; quod `non ararent bove et asino simul, nec induerent vestem mixtam ex lana et lino simul' significabat quod non {12}essent in bino statu simul, nempe in bono et inde spectarent verum, ac simul in vero et inde spectarent bonum; {13}illa simile involvunt quod involvunt quae Dominus dixit apud Matthaeum, Qui super tecto domus, ne descendat ad tollendum quid e domo sua; et qui in agro, ne revertatur retro ad (x)accipiendum vestem suam, xxiv 17, 18;
de quibus videatur n. 3652 ad fin., qui enim ex bono spectant verum in interiore caelo sunt; qui autem ex vero spectant bonum in exteriore caelo sunt; {14}hi ex mundo spectant caelum, illi ex caelo spectant mundum, unde in ratione quadam opposita sunt, et quare si simul essent, destrueret unum alterum. @1 illius$ @2 in$ @3 non vastantur quoad omnia vera et bona, sed solum quoad illa quae spectant deorsum, hoc est, ad mundum et tellurem, et quae sunt in exteriori naturali, mala enim et falsa, quibus relinquuntur, sunt in exteriori naturali; et illis adjuncta sunt vera et bona ibi, (m)idcirco, quia non simul debent esse, auferuntur.(n)$ @4 interea$ @5 est$ @6 sunt$ @7 cum repraesentatur verum in quo bonum, ast vicissim ut non translucens et splendidum, nec molle, sed ut durum et fragile, si verum sit et non a bono$ @8 ferebatur arca ad urbem Davidis$ @9 vivendum$ @10 apud gentem Judaicam, quod nempe corruptum$ @11 veris fictitiis$ @12 After simul$ @13 After involvunt$ @14 non potest esse in utroque simul, (m)nam tunc vastaretur quoad utrumque, nam qui ex vero spectant bonum, e mundo spectant coelum, at qui ex bono spectant verum, ex coelo spectant mundum, quae quia in ratione quadam opposita sunt, destruet unum alterum(n)$