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Numbers 15

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1 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

2 λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM οταν-D ειςερχομαι-VB--AAS2P εις-P ο- A--ASF γη-N1--ASF ο- A--GSF κατοικησις-N3I-GSF συ- P--GP ος- --ASF εγω- P--NS διδωμι-V8--PAI1S συ- P--DP

3 και-C ποιεω-VF--FAI2S ολοκαυτωμα-N3M-APN κυριος-N2--DSM ολοκαρπωμα-N3M-ASN η-C θυσια-N1A-ASF μεγαλυνω-VA--AAN ευχη-N1--ASF η-C κατα-P εκουσιος-A1A-ASM η-C εν-P ο- A--DPF εορτη-N1--DPF συ- P--GP ποιεω-VA--AAN οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM ει-C μεν-X απο-P ο- A--GPM βους-N3--GPM η-C απο-P ο- A--GPN προβατον-N2N-GPN

4 και-C προςφερω-VF--FAI3S ο- A--NSM προςφερω-V1--PAPNSM ο- A--ASN δωρον-N2N-ASN αυτος- D--GSM κυριος-N2--DSM θυσια-N1A-ASF σεμιδαλις-N3I-GSF δεκατος-A1--ASN ο- A--GSN οιφι-N---GSN αναποιεω-VM--XPPGSF εν-P ελαιον-N2N-DSN εν-P τεταρτος-A1--DSN ο- A--GSN ιν-N---GSN

5 και-C οινος-N2--ASM εις-P σπονδη-N1--ASF ο- A--ASN τεταρτος-A1--ASN ο- A--GSN ιν-N---GSN ποιεω-VF--FAI2P επι-P ο- A--GSF ολοκαυτωσις-N3I-GSF η-C επι-P ο- A--GSF θυσια-N1A-GSF ο- A--DSM αμνος-N2--DSM ο- A--DSM εις-A3--DSM ποιεω-VF--FAI2S τοσουτος- D--ASN καρπωμα-N3M-ASN οσμη-N1--ASF ευωδια-N1A-GSF ο- A--DSM κυριος-N2--DSM

6 και-C ο- A--DSM κριος-N2--DSM οταν-D ποιεω-V2--PAS2P αυτος- D--ASM η-C εις-P ολοκαυτωμα-N3M-ASN η-C εις-P θυσια-N1A-ASF ποιεω-VF--FAI2S θυσια-N1A-ASF σεμιδαλις-N3I-GSF δυο-M δεκατος-A1--APN αναποιεω-VM--XPPGSF εν-P ελαιον-N2N-DSN ο- A--ASN τριτος-A1--ASN ο- A--GSN ιν-N---GSN

7 και-C οινος-N2--ASM εις-P σπονδη-N1--ASF ο- A--ASN τριτος-A1--ASN ο- A--GSN ιν-N---GSN προςφερω-VF--FAI2P εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM

8 εαν-C δε-X απο-P ο- A--GPM βους-N3--GPM ποιεω-V2--PAS2P εις-P ολοκαυτωμα-N3M-ASN η-C εις-P θυσια-N1A-ASF μεγαλυνω-VA--AAN ευχη-N1--ASF η-C εις-P σωτηριον-N2N-ASN κυριος-N2--DSM

9 και-C προςφερω-VF--FAI3S επι-P ο- A--GSM μοσχος-N2--GSM θυσια-N1A-ASF σεμιδαλις-N3I-GSF τρεις-A3--APN δεκατος-A1--APN αναποιεω-VM--XPPGSF εν-P ελαιον-N2N-DSN ημισυς-A3U-ASN ο- A--GSN ιν-N---GSN

10 και-C οινος-N2--ASM εις-P σπονδη-N1--ASF ο- A--ASN ημισυς-A3U-ASN ο- A--GSN ιν-N---GSN καρπωμα-N3M-ASN οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM

11 ουτως-D ποιεω-VF--FAI2S ο- A--DSM μοσχος-N2--DSM ο- A--DSM εις-A3--DSM η-C ο- A--DSM κριος-N2--DSM ο- A--DSM εις-A3--DSM η-C ο- A--DSM αμνος-N2--DSM ο- A--DSM εις-A3--DSM εκ-P ο- A--GPN προβατον-N2N-GPN η-C εκ-P ο- A--GPM αιξ-N3G-GPM

12 κατα-P ο- A--ASM αριθμος-N2--ASM ος- --GPM εαν-C ποιεω-VA--AAS2P ουτως-D ποιεω-VF--FAI2P ο- A--DSM εις-A3--DSM κατα-P ο- A--ASM αριθμος-N2--ASM αυτος- D--GPM

13 πας-A3--NSM ο- A--NSM αυτοχθων-N3N-NSM ποιεω-VF--FAI3S ουτως-D τοιουτος-A1--APN προςφερω-VA--AAN καρπωμα-N3M-APN εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM

14 εαν-C δε-X προσηλυτος-N2--NSM εν-P συ- P--DP προςγιγνομαι-VB--AMS3S εν-P ο- A--DSF γη-N1--DSF συ- P--GP η-C ος- --NSM αν-X γιγνομαι-VB--AMS3S εν-P συ- P--DP εν-P ο- A--DPF γενεα-N1A-DPF συ- P--GP και-C ποιεω-VF--FAI3S καρπωμα-N3M-ASN οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM ος- --ASM τροπος-N2--ASM ποιεω-V2--PAI2P συ- P--NP ουτως-D ποιεω-VF--FAI3S ο- A--NSF συναγωγη-N1--NSF κυριος-N2--DSM

15 νομος-N2--NSM εις-A3--NSM ειμι-VF--FMI3S συ- P--DP και-C ο- A--DPM προσηλυτος-N2--DPM ο- A--DPM προςκειμαι-V5--PMPDPM εν-P συ- P--DP νομος-N2--NSM αιωνιος-A1B-NSM εις-P γενεα-N1A-APF συ- P--GP ως-C συ- P--NP και-C ο- A--NSM προσηλυτος-N2--NSM ειμι-VF--FMI3S εναντι-P κυριος-N2--GSM

16 νομος-N2--NSM εις-A3--NSM ειμι-VF--FMI3S και-C δικαιωμα-N3M-ASN εις-A3--ASN ειμι-VF--FMI3S συ- P--DP και-C ο- A--DSM προσηλυτος-N2--DSM ο- A--DSM προςκειμαι-V5--PMPDSM εν-P συ- P--DP

17 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

18 λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM εν-P ο- A--DSN ειςπορευομαι-V1--PMN συ- P--AP εις-P ο- A--ASF γη-N1--ASF εις-P ος- --ASF εγω- P--NS ειςαγω-V1--PAI1S συ- P--AP εκει-D

19 και-C ειμι-VF--FMI3S οταν-D εσθιω-V1--PAS2P συ- P--NP απο-P ο- A--GPM αρτος-N2--GPM ο- A--GSF γη-N1--GSF αποαιρεω-VF2-FAI2P αφαιρεμα-N3M-ASN αφορισμα-N3M-ASN κυριος-N2--DSM

20 απαρχη-N1--ASF φυραμα-N3M-GSN συ- P--GP αρτος-N2--ASM αφαιρεμα-N3M-ASN αποοριζω-VF2-FAI2P αυτος- D--ASN ως-C αφαιρεμα-N3M-ASN απο-P αλων-N3--GS ουτως-D αποαιρεω-VF2-FAI2P αυτος- D--ASM

21 απαρχη-N1--ASF φυραμα-N3M-GSN συ- P--GP και-C διδωμι-VF--FAI2P κυριος-N2--DSM αφαιρεμα-N3M-ASN εις-P ο- A--APF γενεα-N1A-APF συ- P--GP

22 οταν-D δε-X διαμαρτυρεω-VB--AAS2P και-C μη-D ποιεω-VA--AAS2P πας-A1S-APF ο- A--APF εντολη-N1A-APF ουτος- D--APF ος- --APF λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM

23 καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM προς-P συ- P--AP εν-P χειρ-N3--DSF *μωυσης-N1M-GSM απο-P ο- A--GSF ημερα-N1A-GSF ος- --GSF συντασσω-VAI-AAI3S κυριος-N2--NSM προς-P συ- P--AP και-C επεκεινα-D εις-P ο- A--APF γενεα-N1A-APF συ- P--GP

24 και-C ειμι-VF--FMI3S εαν-C εκ-P οφθαλμος-N2--GPM ο- A--GSF συναγωγη-N1--GSF γιγνομαι-VC--APS3S ακουσιως-D και-C ποιεω-VF--FAI3S πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF μοσχος-N2--ASM εις-A3--ASM εκ-P βους-N3--GPM αμωμος-A1B-ASM εις-P ολοκαυτωμα-N3M-ASN εις-P οσμη-N1--ASF ευωδια-N1A-GSF κυριος-N2--DSM και-C θυσια-N1A-ASF ουτος- D--GSM και-C σπονδη-N1--ASF αυτος- D--GSM κατα-P ο- A--ASF συνταξις-N3I-ASF και-C χιμαρος-N2--ASM εκ-P αιξ-N3G-GPM εις-A3--ASM περι-P αμαρτια-N1A-GSF

25 και-C εκιλασκομαι-VF--FMI3S ο- A--NSM ιερευς-N3V-NSM περι-P πας-A1S-GSF συναγωγη-N1--GSF υιος-N2--GPM *ισραηλ-N---GSM και-C αποιημι-VC--FPI3S αυτος- D--DPM οτι-C ακουσιος-A1B-ASM ειμι-V9--PAI3S και-C αυτος- D--NPM φερω-VAI-AAI3P ο- A--ASN δωρον-N2N-ASN αυτος- D--GPM καρπωμα-N3M-ASN κυριος-N2--DSM περι-P ο- A--GSF αμαρτια-N1A-GSF αυτος- D--GPM εναντι-P κυριος-N2--GSM περι-P ο- A--GPM ακουσιος-A1B-GPM αυτος- D--GPM

26 και-C αποιημι-VC--FPI3S κατα-P πας-A1S-ASF συναγωγη-N1--ASF υιος-N2--GPM *ισραηλ-N---GSM και-C ο- A--DSM προσηλυτος-N2--DSM ο- A--DSM προςκειμαι-V5--PMPDSM προς-P συ- P--AP οτι-C πας-A3--DSM ο- A--DSM λαος-N2--DSM ακουσιος-A1B-ASM

27 εαν-C δε-X ψυχη-N1--NSF εις-A1A-NSF αμαρτανω-VB--AAS3S ακουσιως-D προςαγω-VF--FAI3S αιξ-N3G-ASM εις-A1A-ASF ενιαυσιος-A1A-ASF περι-P αμαρτια-N1A-GSF

28 και-C εκιλασκομαι-VF--FMI3S ο- A--NSM ιερευς-N3V-NSM περι-P ο- A--GSF ψυχη-N1--GSF ο- A--GSF ακουσιαζω-VS--APPGSF και-C αμαρτανω-VB--AAPGSF ακουσιως-D εναντι-P κυριος-N2--GSM εκιλασκομαι-VA--AMN περι-P αυτος- D--GSM

29 ο- A--DSM εγχωριος-A1B-DSM εν-P υιος-N2--DPM *ισραηλ-N---GSM και-C ο- A--DSM προσηλυτος-N2--DSM ο- A--DSM προςκειμαι-V5--PMPDSM εν-P αυτος- D--DPM νομος-N2--NSM εις-A3--NSM ειμι-VF--FMI3S αυτος- D--DPM ος- --NSM αν-X ποιεω-VA--AAS3S ακουσιως-D

30 και-C ψυχη-N1--NSF οστις- X--NSF ποιεω-VF--FAI3S εν-P χειρ-N3--DSF υπερηφανια-N1A-GSF απο-P ο- A--GPN αυτοχθων-N3N-GPM η-C απο-P ο- A--GPM προσηλυτος-N2--GPM ο- A--ASM θεος-N2--ASM ουτος- D--NSM παραοξυνω-V1--PAI3S εκολεθρευω-VC--FPI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF εκ-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

31 οτι-C ο- A--ASN ρημα-N3M-ASN κυριος-N2--GSM φαυλιζω-VAI-AAI3S και-C ο- A--APF εντολη-N1A-APF αυτος- D--GSM διασκεδαζω-VAI-AAI3S εκτριβω-VF--FAI3S εκτριβω-VD--FPI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF ο- A--NSF αμαρτια-N1A-NSF αυτος- D--GSF εν-P αυτος- D--DSF

32 και-C ειμι-V9--IAI3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM εν-P ο- A--DSF ερημος-N2--DSF και-C ευρισκω-VB--AAI3P ανηρ-N3--ASM συνλεγω-V1--PAPASM ξυλον-N2N-APN ο- A--DSF ημερα-N1A-DSF ο- A--GPN σαββατον-N2N-GPN

33 και-C προςαγω-VBI-AAI3P αυτος- D--ASM ο- A--NPM ευρισκω-VB--AAPNPM αυτος- D--ASM συνλεγω-V1--PAPASM ξυλον-N2N-APN ο- A--DSF ημερα-N1A-DSF ο- A--GPN σαββατον-N2N-GPN προς-P *μωυσης-N1M-ASM και-C *ααρων-N---ASM και-C προς-P πας-A1S-ASF συναγωγη-N1--ASF υιος-N2--GPM *ισραηλ-N---GSM

34 και-C αποτιθημι-VEI-AMI3P αυτος- D--ASM εις-P φυλακη-N1--ASF ου-D γαρ-X συνκρινω-VAI-AAI3P τις- I--ASN ποιεω-VA--AAS3P αυτος- D--ASM

35 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM θανατος-N2--DSM θανατοω-V4--PMD3S ο- A--NSM ανθρωπος-N2--NSM λιθοβολεω-VA--AAD2P αυτος- D--ASM λιθος-N2--DPM πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF

36 και-C εκαγω-VBI-AAI3P αυτος- D--ASM πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF εξω-P ο- A--GSF παρεμβολη-N1--GSF και-C λιθοβολεω-VAI-AAI3P αυτος- D--ASM πας-A1S-NSF ο- A--NSF συναγωγη-N1--NSF λιθος-N2--DPM εξω-P ο- A--GSF παρεμβολη-N1--GSF καθα-D συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

37 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

38 λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM και-C ποιεω-VA--AAD3P εαυτου- D--DPM κρασπεδον-N2N-APN επι-P ο- A--APN πτερυγιον-N2N-APN ο- A--GPN ιματιον-N2N-GPN αυτος- D--GPM εις-P ο- A--APF γενεα-N1A-APF αυτος- D--GPM και-C επιτιθημι-VF--FAI2P επι-P ο- A--APN κρασπεδον-N2N-APN ο- A--GPN πτερυγιον-N2N-GPN κλωσμα-N3M-ASN υακινθινος-A1--ASN

39 και-C ειμι-VF--FMI3S συ- P--DP εν-P ο- A--DPN κρασπεδον-N2N-DPN και-C οραω-VF--FMI2P αυτος- D--APN και-C μιμνησκω-VS--FPI2P πας-A1S-GPF ο- A--GPF εντολη-N1A-GPF κυριος-N2--GSM και-C ποιεω-VF--FAI2P αυτος- D--APF και-C ου-D διαστρεφω-VD--FPI2P οπισω-P ο- A--GPF διανοια-N1A-GPF συ- P--GP και-C οπισω-P ο- A--GPM οφθαλμος-N2--GPM συ- P--GP εν-P ος- --DPM συ- P--NP εκπορνευω-V1--PAI2P οπισω-P αυτος- D--GPM

40 οπως-C αν-X μιμνησκω-VS--APS2P και-C ποιεω-VA--AAS2P πας-A1S-APF ο- A--APF εντολη-N1A-APF εγω- P--GS και-C ειμι-VF--FMI2P αγιος-A1A-NPM ο- A--DSM θεος-N2--DSM συ- P--GP

41 εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP ο- A--NSM εκαγω-VB--AAPNSM συ- P--AP εκ-P γη-N1--GSF *αιγυπτος-N2--GSF ειμι-V9--PAN συ- P--GP θεος-N2--NSM εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

   

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Apocalypse Explained # 1042

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1042. (Verse 4) And the woman was arrayed in crimson and scarlet. That this signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, although in internals it is from diabolical evil and falsity, is evident from the signification of the woman, as denoting the religious persuasion among the Papists; and from the signification of being arrayed, as denoting to be in externals; for garments denote things external that cover - hence being arrayed, denotes the appearance in externals; and from the signification of crimson, as denoting good from a celestial origin, and also the evil that is the opposite of this, which is called diabolical evil, of which we shall speak presently. And from the signification of scarlet, as denoting truth from a celestial origin, and also the falsity that is the opposite of this, which is called diabolical falsity. That those goods and truths differ from the goods and truths that are from a spiritual origin, and similarly the evils and falsities that are their opposites, which are called infernal evils and falsities, will be seen in the following article.

[2] The reason why the woman, who is the whore and Babylon, is thus described is, that those who are in evils and falsities therefrom are described in the Word from their external appearance; thus, such as they are in the eyes of the men who worship them. The reason why they are thus described is, that the sense of the letter of the Word consists of appearances. But the spiritual sense puts off those appearances, and presents interior things naked, without garments, which, when they appear, do so in quite another form. As in the present case, the woman outwardly appearing clothed in purple and scarlet is, in the internal form, called the mother of the whoredoms and abominations of the earth. Just as it is said of

The rich man clothed in crimson and fine linen, who notwithstanding was cast into hell (Luke 16:19).

And also concerning the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are said to be

Clothed in blue, officers and leaders, horsemen riding upon horses (Ezekiel 23:6, 12).

And so in other passages. Babylon here described as a whore appears in the world, splendidly clothed, but still abominable, because full of uncleanness.

[3] Before it is confirmed from the Word that crimson and scarlet signify goods and truths from a celestial origin, something shall first be said about those goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as the heat of the sun with its light in the time of spring. But the angels who are recipients of the Divine good and Divine truth proceeding from the Lord, are distinguished into celestial and spiritual. Those who receive the Divine good more than the Divine truth of the Lord are called celestial angels, because these constitute the kingdom of the Lord which is called the celestial kingdom. But the angels who receive the Lord's Divine truth more than His Divine good are called spiritual angels, because of these consists the Lord's spiritual kingdom. It is therefore evident that goods and truths are of a twofold origin - from a celestial origin and a spiritual origin. Those goods and truths that are from a celestial origin are the goods and truths of love to the Lord; whereas those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbour. The difference is like that between what is higher and what is lower, or between what is interior and what is exterior; consequently, as between those things that are in a higher or interior degree, and those that are in a lower or exterior. What is the nature of this difference is evident from what is said in the work on Heaven and Hell concerning the three degrees of the heavens, and thence of the angels; and also of their intelligence and wisdom (n. 33, 34, 38, 39, 208, 209, 211, 435).

[4] That crimson in the Word signifies that good, and scarlet that truth, is evident from the passages in the Word where they are mentioned. As in Ezekiel:

"Fine linen of needlework from Egypt was thy expansion; blue and crimson from the isles of Elisha was thy covering" (27:7).

This is spoken of Tyre, by which is signified the church as to the knowledges of truth and good. Blue and crimson denote those knowledges from a celestial origin. By covering and expansion are signified the externals of that church.

In Luke:

"There was a certain rich man, who was clothed in crimson and fine linen, and fared sumptuously every day" (Luke 16:19).

By the rich man is meant the Jewish nation, and the church there, called rich from the knowledges of good and truth from the Word, which they possessed, crimson having relation to the knowledges of good, and fine linen to the knowledges of truth, both from a celestial origin.

In Lamentations:

"Those that fed delicately are devastated in the streets; those that were brought up upon scarlet, embrace the dunghill" (4:5).

To be brought up upon scarlet denotes to be instructed from infancy in truths from celestial good.

[5] Because the tent of the assembly represented heaven, and the garments of Aaron the holy things of heaven, and crimson and scarlet signified the goods and truths of heaven, therefore, the curtains and veils of the tent, also the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine-twined linen. As, for example,

Upon the curtains of the tabernacle (Exodus 26:1).

Upon the veil before the ark (Exodus 26:31).

Upon the covering for the door of the tent (Exodus 26:36).

Upon the covering at the gate of the outer court (Exodus 27:16).

Upon the ephod (Exodus 28:6).

Upon the belt (Exodus 28:8).

Upon the breastplate of judgment (Exodus 28:15).

Upon the borders of the cloak of the ephod (Exodus 28:33).

Because double-dyed signified the truth of celestial good,

A cloth of scarlet double-dyed was spread over the table upon which was the bread of faces, and afterwards it was covered with a covering of badgers' skin (Numbers 4:8).

For the inmost things of the celestial kingdom were signified by those things that were upon the table, which were the bread, but the exterior things by those that covered them; these have reference to truths from good.

[6] Because truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by scarlet, therefore it was used for the sake of remembrance, as when it was ordered,

That the sons of Israel should make for themselves a fringe upon the borders of their garments, and should put upon the fringe of the borders a scarlet thread, that by it they might remember all the precepts of Jehovah, and do them (Numbers 15:38, 39).

For the same reason also it was a custom in ancient times, when significatives were in use, to tie a scarlet thread, in order to remember a thing. As we read concerning Perez, the son of Tamar,

That the midwife tied scarlet upon his hand (Genesis 38:28, 30).

And concerning the harlot Rahab,

That she tied in the window a scarlet thread, that the searchers might remember their promise (Jos. 2:17, 21).

[7] Because all purifications from evils take place by means of truths from the Word, therefore

In the cleansings they made use of cedar-wood, scarlet, and hyssop (Leviticus 14:4-7, 49-52);

And the scarlet from a red cow for the waters of expiation and separation (19:6).

The reason of such significations of crimson and scarlet is from their colours. For there are colours in heaven far more brilliant than in the world, that have their origin in the light there. And because red colour originates there from something fiery or flamy, and what is fiery and flamy there is from the good of love, hence crimson signifies good from a celestial origin. But scarlet, which derives its colour from what is flaming and white together, and the white from light signifies truth, therefore that colour signifies the truth of celestial good.

[8] As most things in the Word have an opposite sense, so also have crimson and scarlet; then they signify evils and falsities, the opposites of those goods and truths. As in Isaiah:

"Though your sins were as scarlet, they shall become white as snow; though they were red like crimson, they shall be as wool" (Isaiah 1:8).

Because by scarlet is signified truth, the same as by snow; and by crimson is signified good, the same as by wool; and since by scarlet and crimson, in the opposite sense, is signified falsity and evil, therefore, because falsity and truth, and evil and good, have an opposite correspondence to each other, it is said, "Though your sins were as scarlet, they shall become white as snow, and though they were red like crimson, they shall be as wool."

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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