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).
 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.
 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.
 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?"
 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).
 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.
 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).
 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.
 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.
 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).
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).