9212.“你若真拿同伴的衣服作抵押”表如果记忆真理被感官印象产生的幻觉驱散。这从“作抵押”的含义清楚可知，“作抵押”是指接受所提供货物的代币，因为“抵押”是指出借货物的代币。当理解属灵事物而不是这些时，提供货物表示在真理上给予指导，在这种情况下，代币或抵押表示感官层面的真理。因为此处“衣服”作为一种抵押，表示属世层的最低层，即感官层。由于幻觉在这个层面比比皆是，并且会消灭真理，所以“拿同伴的衣服作抵押”表示感官印象产生的幻觉对真理的驱散。所表示的是这些事物，这一点从内义上的整个思路明显看出来。
一般来说，“衣服”表示给某种其它事物穿上衣服的一切，因而表示相对外在的任何东西。因此，相对于内在人或属灵人来说，外在人或属世人被称为衣服。同样，相对于良善来说，真理被称为衣服，因为真理是良善的衣服；相对于属内在人的信之真理，记忆真理同样如此。构成与人同在的生命最低层的感官觉知，相对于记忆真理来说，就是衣服。“衣服”是指覆盖高层事物的低层事物，或也可说，覆盖内层事物的外层事物（参看2576，5248节）；一般来说，它们是指真理（4545，4763，5319，5954，6914，6917，9093节）；它们也指记忆真理（6918节）；或指感官真理（9158节）；感官觉知构成与人同在的生命最低层（4009，5077，5125，5128，5767，5774，6201，6313，7442，7693节），感官觉知受制于幻觉（5084，5089，6201，6948，6949，7442节）。
“衣服”表示真理，这一含义起源于来世的代表。在来世，天使和灵人看似穿着与属于他们的信仰或真理的状态相一致的衣服；他们的衣服照着这种状态所经历的变化而变化。那些处于纯正真理的人身穿白衣，那些处于源于良善的真理之人身穿闪亮的衣服。但那些唯独处于良善的人，如被称为属天天使的至内层天堂的天使，则看似赤身。因此，衣服就是真理，在圣言中，“衣服”表示真理，这从前面所引用的经文明显看出来。对此，再从福音书中补充以下经文。
马太福音：
当耶稣变形像时，祂脸面明亮如日头，衣裳洁白如光。（马太福音17:2）
在圣言中，“脸”表示内层，尤表情感（358，1999，2434，3527，3573，4066，4796，4797，5102，5695，6604，6848，6849节）；“神的脸”表示良善本身（222，223，5585节）；“日头”表示神性之爱（2441，2495，3636，3643，4060，4321e，4696，7083，8644节）。由此明显可知，“主的脸面明亮如日头”表示什么，即：祂的内层是神性之爱的良善。祂的“衣裳洁白如光”表示从祂发出的神性真理，这真理在天上也显为光（1521，1619-1632，3195，3222，3485，3636，3643，4415，5400，8644节）。
同一福音书：
耶稣将近耶路撒冷时，他们牵了母驴和驴驹来，把自己的衣服搭在它们上面，扶耶稣就骑上去。大多数的群众把衣服铺在路上。还有人从树上砍下枝子来铺在路上。（马太福音21:1，7，8）
骑在母驴和驴驹上是最高审判官和君王的一个代表性标志（参看2781节），这也可从前面第5节经文明显看出来：要对锡安的女子说，看哪，你的王来到你这里，是温柔的，又骑着母驴，骑着驴驹，就是负重的母驴的驴驹子（马太福音21:5；也可参看马可福音11:1-11；路加福音19:28-40；约翰福音12:12-15）。在撒迦利亚书（9:9），经上论到主说：祂“骑着驴，一匹小驴，就是母驴的崽子。”在那里，祂被称为“王”，经上补充说：“祂的权柄必从这海管到那海，从大河管到地极。”最高士师（highest judge，即最高审判官）骑在母驴上，他的儿子们骑在小驴上（参看士师记5:9，10；10:3，4；12:14）；王骑母骡，王的众子骑骡子（列王记上1:33，38，44，45；撒母耳记下13:29）。
门徒把衣服搭在母驴和驴驹上代表承认整体上的真理是主作为最高审判官（Highest Judge，或最高士师）和君王所停靠于上的基础，或说被交付给作为最高审判官和君王的主；因为门徒代表真理和良善方面的主的教会（2129，3488，3858e，6397节），他们的衣服代表真理本身（4545，4763，5319，5954，6914，6917，9093节）。这一承认同样由群众把衣服和树枝子铺在路上来代表。群众把它们铺在路上的另一个原因是：“路”表示引导教会成员的真理（627，2333，3477节）。他们也铺树枝的原因是，“树”表示觉知，以及关于真理和良善的认知或知识（2682，2722，2972，4552，7692节），因此，“树枝”是指真理本身。这一切也是照着习俗仪式来行的，因为当最高审判官或士师和君王在庄严的队列中骑行时，百姓中的首领就把他们的衣服搭在他们所骑的母驴和骡子上，而百姓自己则把他们的衣服铺在路上，或用树枝代替衣服。因为在天堂，审判权在于源于神性良善的神性真理，而王权则在于神性真理（1728，2015，2069，3009，4581，4966，5044，5068，6148节）。
路加福音：
没有人把新衣服撕下一块来补在旧衣服上；若是这样，就把新的撕破了，并且从新的撕下来的那块和旧的也不相称。（路加福音5:36）
主用这个对比描述了新教会的真理和旧教会的真理，因为“衣服”表示真理。将一块“缝”或“补”在另一块上表示摧毁这二者；因为新教会的真理是内层真理，因而是适合内在人的真理；而旧教会的真理是外层真理，因而是适合外在人的真理。后一种真理在犹太教会中盛行，因为该教会通过外在事物来代表内在事物；而今天的教会知道那时所代表的内在真理，因为主已经揭示了它们。这些真理并不适合外在真理，以至于能与它们共存，这一事实就是主说的上面这些话所表示的。由此也明显可知，“衣服”表示教会的真理。
约翰福音：
耶稣对彼得说，我实实在在地告诉你：你还是少年人的时候，自己束上腰带，随意行走；但年老的时候，你要伸出手来，别人要给你束腰，带你到不愿意去的地方。（约翰福音21:18）
若不知道圣言的内义，没有人能明白这些话是什么意思；很明显，它们含有奥秘。就内义而言，“彼得”表示教会的信仰（参看创世记18和22章序言，以及3750，6000，6073e，6344e节）。因此，“还是少年人时的彼得”表示开始时教会信仰的性质；“年老时的彼得”表示末后时教会信仰的性质。由此明显可知“你还是少年人的时候，自己束上腰带，随意往来”这些话表示什么，即：开始时的教会信仰是由源于良善的真理构成的信仰，因而是由对邻之仁和对主之爱构成的信仰。这时，教会成员出于自由行善，因为他的行为源于主。“腰”表示爱之良善（3021，3294，4280，4575，5050-5062节），因此“束腰”表示给良善穿上真理的衣服；“行走”表示生活（519，1794，8417，8420节）；因此，“随意行走”表示过着自由的生活。那些其信源于对主之爱和对邻之仁的人就过着自由的生活，或自由行动，因为他们被主引导（892，905，2870-2893，6325，9096节）。“年老的时候，你要伸出手来，别人要给你束腰，带你到不愿意去的地方”表示末后时的教会信仰将荡然无存，这时，由源于爱自己爱世界的邪恶所产生的虚假将取代信仰并奴役它。这就是隐藏在主的这些话中的奥秘，这奥秘只能从它们的内义看出来。这一切再次表明主以哪种方式说话，即以这种方式：每一个细节里面都有一个内义，以便天堂可以通过圣言与世界联结起来。因为没有圣言，也就是被揭示的神性真理，它们不会联结在一起；如果它们不如此联结起来，人类必灭亡。
Potts(1905-1910) 9212
9212. If taking a pledge thou shalt take in pledge thy companion's garment. That hereby is signified, if memory-truths be separated through fallacies derived from the things of sense, is evident from the signification of "taking a pledge," as being to receive a token for goods that have been communicated; for a pledge is a token for goods that are lent. When spiritual things are understood in the place of these, to communicate goods means to instruct in truths, and a token or pledge then means sensuous truth; for by the "garment" mentioned here as given in pledge, is signified the ultimate of the natural, which is the sensuous. As this abounds in fallacies, and fallacies extinguish truths, therefore by "taking thy companion's garment in pledge" is signified the separation of truths by fallacies derived from the things of sense. That these things are signified, is evident from the series of the things as they follow in the internal sense. [2] By a "garment" in general is signified all that which clothes something else, thus whatever is relatively exterior. Consequently the external or natural man is called a "garment" relatively to the internal or spiritual man. In like manner truth is called a "garment" relatively to good, because truth clothes good; so likewise is memory-truth relatively to the truth of faith, which is of the internal man. The sensuous, which is the ultimate of life with man, is a "garment" relatively to memory-truth. (That "garments" denote lower things which cover higher ones, or what is the same, exterior things which cover interior ones, see n. 2576, 5248; in general that they denote truths, n. 4545, 4763, 5319, 5954, 6914, 6917, 9093; that they denote memory-truths, n. 6918; also sensuous truths, n. 9158; and that the sensuous is the ultimate of life with man, n. 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and is in fallacies, n. 5084, 5089, 6201, 6948, 6949, 7442.) [3] That "garments" denote truths, originates from the representatives in the other life, where angels and spirits appear clothed in garments according to the states of faith or of truth in which they are; and their garments vary according to the changes of this state. Those who are in genuine truth appear clothed in white garments, and those who are in truths derived from good in shining garments; but those who are solely in good, as are the angels of the inmost heaven, who are called celestial, appear without clothing. From this then it is that garments denote truths, and that by "garments" in the Word are signified truths, as can be seen from the passages before quoted, to which may be added the following from the Evangelists. [4] In Matthew:
When Jesus was transfigured, His face did shine as the sun, and His garments became as the light (Matt. 17:2);
by "the face" in the Word are signified the interiors, especially the affections (n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849); and by "the face of God," good itself (n. 222, 223, 5585); by "the sun" is signified the Divine love (n. 2441, 2495, 3636, 3643, 4060, 4321, 4696, 7083, 8644). From this it is evident what is signified by "the face of the Lord shining as the sun," namely, that His interiors were the good of the Divine love. That "His garments became as the light" signifies the Divine truth proceeding from Him, which in heaven also appears as light (n. 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644). [5] Again:
When Jesus drew nigh unto Jerusalem they brought the ass, and the colt, and put on them their garments, and set Him thereon. And a very great multitude spread their garments in the way; but others cut branches from the trees, and strewed them in the way (Matt. 21:1, 7, 8);
to ride on an ass and her colt was a representative of the highest judge and king (see n. 2781), as is also evident from what goes before in verse 5:
Tell ye the daughter of Zion, Behold thy King cometh unto thee, meek, and sitting upon an ass and upon a colt, the son of a beast of burden (Matt. 21:5; see also Mark 11:1-11; Luke 19:28-40; John 12:12-15). In Zechariah 9:9 it is said of the Lord that He "was riding upon an ass, even upon a young ass, the son of she-asses," and He is there called a "King;" and it is added that "His dominion shall be from sea even to sea, and from the river even to the ends of the earth." That the highest judge rode upon a she-ass, and his sons upon young asses, maybe seen in Judges 5:9, 10; 10:3, 4; 12:14; and that the king rode upon a she-mule, and the sons of the king upon mules, in 1 Kings 1:33, 38, 44, 45, and in 2 Sam. 13:29. [6] By the disciples putting their garments on the ass and her colt, was represented that truths in the whole complex were submitted to the Lord as the Highest Judge and King; for the disciples represented the church of the Lord in respect to its truths and goods (n. 2129, 3488, 3858, 6397), and their garments represented the truths themselves (n. 4545, 4763, 5319, 5954, 6914, 6917, 9093) The like was represented by the multitude strewing their garments in the way, and also branches of trees. The reason why they strewed them in the way was that by "a way" is signified the truth whereby the man of the church is led (n. 627, 2333, 3477). The reason why they strewed branches of trees, was that trees signified the perceptions and also the knowledges of truth and good (n. 2682, 2722, 2972, 4552, 7692), consequently "the branches" denote the truths themselves. This was done also in conformity with a customary rite; for when the highest judges and kings rode in their solemn procession, the princes of the people then put their garments on the asses and mules, and the people themselves strewed their garments on the way, or in their place the branches of trees; for the judicial function in heaven is the Divine truth from the Divine good, and the regal one is the Divine truth (n. 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148). [7] In Luke:
No man addeth a piece of a new garment to an old garment; for so he rendeth the new, and the piece from the new doth not agree with the old (Luke 5:36);
the Lord used this similitude to describe the truth of the new church and the truth of the old church, for the "garment" denotes truth. To "sew" or "add" one to the other denotes to destroy both; for the truth of the new church is interior truth, thus is truth for the internal man; but the truth of the old church is exterior truth, thus is for the external man. In the latter truth was the Jewish Church, for by means of external things this church represented internal ones; whereas the church at this day is in the internal truths which had been represented; for the Lord revealed these truths. That these truths do not agree with external truths so as to be together with them, is signified by the above words of the Lord. From this also it is evident that a "garment" signifies the truth of the church. [8] In John:
Jesus said unto Peter, Verily, verily, I say unto thee, When thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hand, and another shall gird thy loins, and lead thee whither thou wouldest not (John 21:18);
he who does not know the internal sense of the Word, cannot know what these words involve. That they contain arcana is very evident. In the internal sense by "Peter" is signified the faith of the church (see the preface to Genesis 18 and 22, also n. 3750, 6000, 6073, 6344). Thus by "Peter when a boy" is signified the faith of the church such as it is in its beginning; and by "Peter when old," the faith of the church such as it is at its end. From this it is evident what is signified by the words, "when thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest," namely, that the faith of the church in its beginning is the faith of truth from good, thus the faith of charity toward the neighbor and of love to the Lord, and that then the man of the church does good from freedom, because from the Lord; for "the loins" denote the goods of love (n. 3021, 3294, 4280, 4575, 5050-5062), consequently "to gird the loins" denotes to clothe good with truths; "walking" denotes living (n. 519, 1794, 8417, 8420); thus "walking whither one would" denotes living in freedom, for those live in freedom, or act from freedom, who are in faith from love to the Lord and charity toward the neighbor, because they are led by the Lord (n. 892, 905, 2870-2893, 6325, 9096). "When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thy loins, and lead thee whither thou wouldest not," signifies that at the end of the church there will be no faith, and then falsities of evil from the loves of self and the world will take its place, and will reduce it to bondage. This is the secret which lies hidden in these words of the Lord, and which can be seen only from their internal sense. From this it is again evident in what manner the Lord spoke, namely, that in every detail there was an internal sense, to the intent that by means of the Word heaven might be conjoined with the world; for without the Word there is no conjunction, that is, without revealed Divine truth; and if there is no conjunction, the human race perishes.
Elliott(1983-1999) 9212
9212. 'If you ever take your companion's clothing as a pledge' means if factual knowledge of truths is dispersed by illusions that are a product of sensory impressions. This is clear from the meaning of 'taking as a pledge' as receiving a token for goods that are supplied, for 'a pledge' is a token for goods that are being lent. When spiritual things are understood instead of these, supplying goods means giving instruction in truths, and the token or pledge in this instance means truth on the level of the senses. For 'the clothing' here which is given as a pledge means the lowest level of the natural, which is that of the senses. Since illusions abound on this level and illusions wipe out truths, 'taking your companion's clothing as a pledge' means the dispersing of truths by illusions that are a product of sensory impressions. The fact that these things are meant is clear from the whole train of thought in the internal sense.
[2] In general 'clothing' means everything that clothes another, and so whatever is relatively more external. Consequently the external or natural man is called the clothing in relation to the internal or spiritual man. In a similar way truth is called the clothing in relation to good, because truth clothes good; likewise factual knowledge of truth in relation to the truth of faith which belongs to the internal man. Sensory perception, which constitutes the lowest level of life with a person, is the clothing in relation to factual knowledge of truth.
'Clothes' are lower things that cover higher ones, or what amounts to the same thing, exterior things that cover interior ones, see 2576, 5248. In general they are truths, 4545, 4763, 5319, 5954, 6914, 6917, 9093, factual knowledge of truths, 6918, or truths on the level of the senses, 9158. Sensory perception constitutes the lowest level of life with a person, 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and sensory perception is subject to illusions, 5084, 5089, 6201, 6948, 6949, 7442.
[3] The meaning of 'clothes' as truths owes its origin to representatives in the next life. There angels and spirits appear dressed in clothes in keeping with the state of faith or truth that is theirs, and their clothes are varied in keeping with the changes which that state undergoes. Those governed by authentic truth appear dressed in white garments, and those governed by truths springing from good in shining ones. But those governed purely by good, as angels of the inmost heaven are, called celestial angels, appear naked. So it is then that clothes are truths, and that truths are meant in the Word by 'clothes', as may be seen from places referred to above. To these places let the following in the Gospels be added:
[4] In Matthew,
When Jesus was transfigured His face shone like the sun, and His garments became [white] as the light. Matt 17:2.
'Face' in the Word means the interiors, in particular the affections, 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849, and 'God's face' Goodness itself, 222, 223, 5585. 'The sun' means God's love, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696, 7083, 8644. From this it is evident what the meaning is when it says that the Lord's face shone like the Sun, namely that His interiors were the Good of Divine Love. 'His garments became [white] as the light' means Divine Truth radiating from Him, which also appears in heaven as the light, 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644.
[5] In the same gospel,
When Jesus drew near to Jerusalem they brought the she-ass and the colt and laid their garments on them and set Him on them. But a very great crowd spread their garments on the road, while others were breaking off branches from trees and spreading them on the road. Matt 21:1, 7, 8.
Riding on a she-ass and her colt was a representative sign of the Supreme Judge and King, see 2781, as also is evident from what comes before in verse 5,
Tell the daughter of Zion, Behold, your King is coming to you, meek, seated on a she-ass, and on a colt, the foal of a beast of burden.
It is also evident in Mark 11:1-12; in Luke 19:28-41; in John 12:12-16; and in Zechariah 9:9, 10, where it says of the Lord that He would ride on an ass, and on a young ass, a son of she-asses. There He is called a King, and in addition it says that His dominion will be from sea even to sea, and from the River even to the ends of the earth. The fact that the supreme judge rode on a she-ass, and his sons on young asses, see Judg 5:9, 10; 10:3, 4; 12:14; and that the king rode on a she-mule, and the king's sons on mules, 1Kings 1:33, 38, 44, 45; 2 Sam. 13:29.
[6] When the disciples laid their garments on the she-ass and her colt, it represented the recognition that truths in their entirety were the foundation on which the Lord as supreme Judge and King rested; for the disciples represented the Lord's Church in respect of truths and forms of good, see 2129, 3488, 3858 (end), 6397, and their garments truths themselves, 4545, 4763, 5319, 5954, 6914, 6917, 9093. This same recognition was likewise represented when the crowd spread their garments, also the branches of trees, on the road. Another reason why they spread them on the road was that 'the road' means the truth by means of which a member of the Church is led, see 627, 2333, 3477. And the reason why they also spread the branches of trees was that 'trees' meant perceptions and also cognitions or knowledge of truth and good, 2682, 2722, 2972, 4552, 7692, so that their branches are the truths themselves. Those actions were also performed then because it was customary for the chief persons among the people to lay their garments on supreme judges and kings' she-asses and mules when they rode in pomp on them, and for the people themselves to spread their garments on the road, or the branches of trees instead. For in heaven judgeship consists in Divine Truth derived from Good, and kingship in Divine Truth, 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148.
[7] In Luke,
No one adds a piece of a new garment onto an old garment; in doing so he splits the new, and the binding from the new is unsuitable for the old. Luke 5:36.
The Lord used this comparison to describe the truth of the new Church and the truth of the old Church; for 'garment' means truth. Sewing on one or binding it to the other means destroying both; for the truth of the new Church is interior truth, thus truth for the internal man, whereas the truth of the old Church is exterior truth, thus truth for the external man. The latter kind of truth prevailed in the Jewish Church, for by means of external things this Church represented internal ones, whereas the Church of today has knowledge of the internal truths that were represented then, because the Lord has revealed them. The fact that these truths are not suited to external ones in such a way that they can exist together is what the words used by the Lord serve to mean. From all this also it is evident that 'garment' means the Church's truth.
[8] In John,
Jesus said to Peter, Truly, truly I say to you, When you were a boy you girded your loins and walked where you wished. But when you are old you will stretch out your hands, [and] another will gird your loins and lead you where you do not wish. John 21:18.
No one without knowledge of the internal sense can see what these words imply; plainly, they contain arcana. In the internal sense 'Peter' means the Church's faith, see the Prefaces to Genesis 18 and 22, and 3750, 6000, 6073(end), 6344(end). Consequently Peter when he was a boy means the nature of the Church's faith as it is initially, and Peter when he would be old means the nature of the Church's faith as it is finally. From this it is evident what 'when you were a boy you girded your loins and walked where you wished' means, namely that the Church's faith as it is initially is faith composed of truth derived from good, thus faith composed of charity towards the neighbour and of love to the Lord. And at this time a member of the Church in doing what is good acts freely, because his actions spring from the Lord. For aspects of the good of love are meant by 'the loins', 3021, 3294, 4280, 4575, 5050-5062, so that 'girding the loins' means clothing good with truths; and living is meant by 'walking', 519, 1794, 8417, 8420, so that 'walking where one wishes' means leading a life that is free. Those people lead a life that is free, or act freely, whose faith springs from love to the Lord and charity towards the neighbour; for they are led by the Lord, 892, 905, 2870-2893, 6325, 9096. 'When you are old you will stretch out your hands, and another will gird your loins and lead you where you do not wish' means that the Church's faith as it is finally will be none at all, at which time falsities that arise from evil springing from self-love and love of the world will take the place of faith and enslave it. This is the arcanum which these words spoken by Lord contain and which can be seen only from their internal sense. All this shows once again the kind of way in which the Lord spoke, namely in such a way that an inner meaning might be present within every detail, to the end that heaven might be joined to the world by means of the Word. For without the Word, that is, without Divine Truth that has been revealed, they are not joined together; and if they are not so joined the human race perishes.
Latin(1748-1756) 9212
9212. `Si oppignerando oppigneraveris vestem socii tui': quod significet si {1}vera scientifica per fallacias ex sensualibus disparentur, constat ex significatione `oppignerare' quod sit pro communicatis bonis tesseram recipere, `pignus' enim est tessera pro bonis quae mutuo dantur; cum loco horum spiritualia intelliguntur, tunc communicare bona est instruere in veris, ac tessera seu pignus hic est verum sensuale, nam per `vestem' hic quae pignori datur, significatur ultimum naturalis, quod est sensuale; hoc quia abundat fallaciis, et fallaciae vera exstinguunt, ideo per '(x)oppignerare vestem socii tui' significatur disparatio verorum per fallacias ex sensualibus; quod haec significentur, constat ex serie rerum sequentium in sensu interno. Per `vestem' in genere significatur omne id quod alterum investit, 2 ita quicquid respective exterius est; {2}inde externus seu naturalis homo vocatur vestis respective ad internum seu spiritualem; similiter verum vocatur vestis respective ad bonum, quia verum investit bonum; pariter verum scientificum respective ad verum fidei quod interni hominis est; sensuale, quod est ultimum vitae apud hominem, est vestis respective ad verum scientificum. Quod `vestes' sint inferiora quae tegunt superiora, seu quod idem, quod sint exteriora quae tegunt interiora, videatur n. 2576, 5248, in genere quod sint vera, n. 4545, 4763, 5319, 5954, 6914, 6917, 9093, quod sint vera scientifica, n. 6918, et quod sint sensualia, n. 9158; quod sensuale sit ultimum vitae apud hominem, n. 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, et quod sensuale in fallaciis sit, n. 5084, 5089, 6201, 6948, 6949, 7442. 3 Quod `vestes' sint vera, ducit originem ex repraesentativis in altera vita; ibi angeli et spiritus apparent vestibus induti secundum status {3}fidei seu veri in quo sunt, et vestes illorum variantur secundum mutationes status illius; qui in genuino vero sunt induti apparent vestibus albis, et qui in veris ex bono vestibus {4}splendentibus; qui autem solum in bono, ut angeli intimi caeli, qui caelestes vocantur, apparent nudi; inde nunc est quod vestes sint vera, et quod per `vestes' in Verbo significentur vera, ut constare potest ex locis prius ostensis, 4 quibus adjicere licet haec apud Evangelistas: apud Matthaeum, Cum Jesus transformatus est, splenduit facies Ipsius sicut sol, et vestimenta Ipsius facta sunt sicut lux, xvii 2;per `faciem' in Verbo significantur interiora, {5}imprimis affectiones, n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849, et per `faciem Dei' ipsum Bonum, n. 222, 223, 5585; {6} per `solem' amor Divinus, n. 2441, 2495, 3636, 3643, 4060, 4321 fin., 4696, 7083, 8644; inde patet quid {7}significat quod `Dominus splenduerit facie sicut sol,' quod nempe interiora Ipsius essent Bonum Divini Amoris; quod `vestimenta Ipsius facta sint sicut lux' {7}significat Divinum Verum procedens ab Ipso, hoc quoque in caelo apparet ut lux, n. 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644: apud eundem, 5 Cum Jesus appropinquavit ad Hierosolymam, adduxerunt asinam et pullum, et imposuerunt super eos vestimenta sua, et collocarunt Ipsum super illa: plurima autem turba straverunt vestimenta sua in via, alii vero amputabant ramos de arboribus et sternebant in via, xxi 1,7,8;
`equitare super asina et pullo ejus' erat repraesentativum summa Judicis et Regis, videatur n. 2781; {8} ut quoque patet ab illis quae vers. 5 praecedunt, Dicite filiae Zionis, Ecce Rex tuus venit tibi, mansuetus, sedens super asina et super pullo filio subjugalis:
tum quoque apud Marcum xi 1-12; apud Lucam xix 28-41; apud Johannem xii 12-16; apud Sachariam ix 9, 10; ubi de Domino dicitur quod equitaret super asino et super asello filio asinarum, et ibi vocatur `Rex,' et adjicitur quod dominium Ipsius erit a mari usque ad mare, et a fluvio usque ad fines terrae; quod summus judex equitaverit super asina, et filii ejus super asellis, videatur Jud. v 9, 10, x 3, 4, xii 14, et quod rex equitaverit super mula, et filii regis super mulis, 1 Reg. i 33, 38, 44, 45; 2 Sam. xiii 29; quod discipuli imposuerint 6 asinae et pullo ejus sua vestimenta, repraesentabat quod vera in omni complexu Domino ut summo Judici et Regi substrata essent, discipuli enim repraesentabant Ecclesiam Domini quoad vera et bona, videatur n. 2129, 3488, 3858 fin., 6397, et vestimenta eorum ipsa vera, n. 4545, 4763, 5319, 5954, 6914, 6917, 9093; similiter quod turba sterneret vestimenta sua in via, et quoque ramos arborum; quod straverint in via, erat quoque quia per `viam' significatur verum per quod homo Ecclesiae ducitur, videatur n. 627, 2333, 3477; quod etiam straverint ramos arborum, erat quia `arbores' significabant perceptiones ut et cognitiones veri et boni, n. 2682, 2722, 2972, 4552, 7692, inde `rami' sunt ipsa vera; quod ita factum sit, etiam fuerat ex sollemni ritu cum in sua pompa equitaverunt summi judices et reges, quorum tunc asinabus et mulis vestimenta sua imponebant principes populi, et ipse populus (x)sternebat sua vestimenta super via, aut loco illorum ramos arborum; nam judiciale in caelo est Divinum Verum ex Bono, et regium est Divinum Verum, n. 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148: apud Lucem, 7 Nemo adjectionem vestimenti novi adjicit in vestimentum vetus; sic novum scindit, et veteri non convenit (x)commissura a novo, v 36;
Dominus hac similitudine usus est ad describendum verum Ecclesiae novae et verum Ecclesiae veteris, nam `vestimentum' est verum; assuere vel `committere' unum alteri est destruere utrumque, verum enim Ecclesiae novae est interius verum, ita verum pro interno homine, at verum Ecclesiae veteris est exterius verum, ita verum pro (x)externo homine; in hoc vero erat Ecclesia Judaica, haec enim per externa repraesentabat interna, {9}at Ecclesia hodie est in veris internis, quae repraesentabantur, nam Dominus illa vera revelavit; quod haec non conveniant externis ut simul sint, (m)significatur per illa Domini verba;(n) inde quoque patet quod `vestimentum' significet 8 verum Ecclesiae: apud Johannem, Jesus dixit ad Petrum, Amen, amen, dico tibi, Cum eras puer, cingebas lumbos tuos et ambulabas quo volebas; cum autem senueris, extendes {10}manus tuas, alius accinget lumbos tuos et ducet quo non vis, xxi 18;
qui non sensum internum Verbi novit non scire potest quid haec involvunt; quod arcana sint, patet; in sensu interno per `Petrum' {11}significatur fides Ecclesiae, videatur praefatio ad Gen. xviii et xxii, et n. 3750, 6000, 6073 fin., 6344 fin.; inde per `Petrum cum puer' significatur fides Ecclesiae qualis est in suo initio, et per 'Petrum {12}cum senex' fides Ecclesiae qualis est in suo fine; inde patet quid significat `cum eras puer, cingebas lumbos tuos et ambulabas quo volebas,' quod nempe fides Ecclesiae in suo initio sit fides veri ex bono, ita fides charitatis erga proximum et amoris in Dominum, et quod tunc homo Ecclesiae ex libero bonum agat, quia ex Domino; `lumbi' enim sunt bona amoris, n. 3021, 3294, 4280, 4575, 5050-5062, inde `cingere lumbos' est investire bonum veris, `ambulare' est vivere, n. 519, (x)1794, 8417, 8420, inde `ambulare quo vult' est vivere in libero; illi enim in libero vivunt, seu ex libero agunt, qui in fide sunt ex {13}amore in Dominum {14}ac charitate erga proximum, nam illi a Domino ducuntur, n. 892, 905, 2870-2893, 6325, 9096; `cum senueris, extendes manus tuas et alius accinget lumbos tuos et ducet quo non vis' significat quod fides Ecclesiae in fine suo nulla erit, et quod tunc {15}falsa mali ex amoribus sui et mundi succedent ac servituti subjicient. Hoc arcanum est quod in his Domini verbis latet, quod solum ex sensu eorum interno videri potest. Inde iterum patet quomodo Dominus locutus est, quod nempe ut singulis inesset sensus internus; ob finem ut caelum conjunctum esset mundo per Verbum, nam absque Verbo nulla conjunctio, hoc est, absque Divino Vero revelato; et si nulla conjunctio, perit genus humanum. @1 See p 500, note 10$ @2 inde externus homo vocatur vestis respective ad internum, seu naturalis homo respective ad spiritualem$ @3 fidei eorum seu veri$ @4 splendescentibus$ @5 ita$ @6 i et quod$ @7 significabat$ @8 ut repraesentaretur judex discipuli vestimenta sua imponebant super eos, et collocabant Ipsum super vestimenta, quapropter in Versu 5 praecendente memoratur ex Sacharia propheta, dicite filiae Zionis, ecce Rex tuus venit tibi mansuetus sedens super asina et super pullo, filio subjugalis: quod discipuli imposuerint super eos vestimenta sua, significabat Ipsi substrata vera in omni complexu, discipuli enim repraesentabant illos, apud quos ea vera, n: 2129, 3488, 3858 fin. 6397, et vestimenta eorum vera in omni complexu; similiter quod turba straverit vestimenta sua super via; quod ita fecerint, fuerat ex solenni ritu, quum equitarent judices et reges, quorum asinibus ac mulis vestimenta sua imponebant magnates, et tunc populus sua vestimenta sternebant super via, nam regium in coelo est Divinum Verum$ @9 in vero autem interno est Ecclesia hodie, nam haec vera revelavit Dominus; (m)quod hoc verum non conveniat illis qui in vero externo sunt, ac vicissim, ita quod externum cessaturum sit ut in illo vero interno sint(n)$ @10 manum tuam IT$ @11 intelligitur$ @12 senem$ @13 bono amoris$ @14 et charitatis$ @15 falsum$