2959、“值四百舍客勒银子的地”表示通过真理救赎的价值。这从“四百舍客勒”和“银子”的含义清楚可知：下文会讨论“四百舍客勒”的含义；“银子”是指真理（参看1551， 2048， 2937节）。“四百舍客勒”之所以表示救赎的价值，是因为“四百”表示荒废，“舍客勒”表示一个事物的价值。至于何为荒废（vastation，或译为荒凉、毁坏），可参看前文（2455e， 2682， 2694， 2699， 2702， 2704节），那里说明，荒废（或荒凉、毁坏）分为两种。当一个教会完全灭亡，也就是说，仁或信荡然无存时，第一种荒废或毁坏就会发生；这时，就说这个教会被荒废或毁坏了。当那些属于教会的人陷入无知和试探的状态时，第二种就会发生，以便他们里面的邪恶和虚假被分离出去，可以说被驱散了。那些从这种荒废中出来的人被特称为赎民，因为那时，他们被教导信之良善和真理，并被主改造和重生，如引用的章节所说明的。“四百”这个数字当用于时间时，如“四百年”，表示荒废的持续时间和状态。因此，这个数字当用于舍客勒时，表示救赎的价值；当这个数字和“银子”一起被提及时，它表示通过真理救赎的价值。
“四百年”表示荒废的持续时间和状态，这一点从对亚伯兰说的话也可以看出来：
耶和华对亚伯兰说，你要确实知道，你的种必在不是自己的地上成为外人，服侍他们；这些人要苦待他们四百年。（创世记15:13）
看看那里的解释（1847节）会发现，“四百年”似乎是指以色列人在埃及停留的时间。然而，“四百年”不是指他们在埃及停留的时间，而是指若不凭借内义，谁也无法明白的某种事物。这一点从以下事实明显可知：以色列人在埃及停留的时间实际上只有这个时间的一半，这一事实从雅各到摩西的几个世代很清楚地看出来。因为事实是，利未是雅各的儿子，哥辖是利未的儿子，暗兰是哥辖的儿子，亚伦和摩西是暗兰的儿子（出埃及记6:16-20）。利未和他的儿子哥辖随雅各下到埃及（创世记46:11）；摩西是此后的第二代，他与法老对话时已经八十岁了（出埃及记7:7）。这些事实表明，从雅各进入埃及直到他的子孙离开那地的这段时间大约是215年。
在圣言中，“四百”表示某种其它事物，而非历史意义上的数字本身所表示的东西，这一点从以下经文看得更清楚：
以色列人住在埃及共有四百三十年。正当四百三十年终了这一天，耶和华的全军都从埃及地出来了。（出埃及记12:40-41）
以色列人在那地停留的时间实际上只有这个年数的一半，430年是从亚伯拉罕进入埃及的时候算起的。因此，出埃及记在这一点上是为了隐藏在这些话里面的内义才如此说的。就内义而言，雅各的子孙寄居在埃及代表并表示教会的荒废或毁坏；而“四百三十年”这个数字则描述了这种荒废的状态和持续时间。“三十”描述了雅各子孙荒废的状态，它根本算不上荒废，因为他们无法通过任何荒废的状态被改造（至于数字“三十”的含义，可参看2276节）；“四百年”则代表那些属于教会的人通常所经历的荒废状态。
因此，那些从这种荒废中走出来的人被称为“赎民”，这也可从对摩西说的话明显看出来：
所以你要对以色列人说，我是耶和华，我要把你们从埃及人的重担下领出来，我要拯救你们脱离他们的奴役，我要用伸出来的膀臂藉着大判罚救赎你们。（出埃及记6:6）
申命记：
耶和华就用大能的手领你们出来，从为奴之家救赎你们脱离埃及王法老的手。（申命记7:8；13:5）
又：
你要记得你在埃及地作过奴仆，耶和华你的神救赎了你。（申命记15:15；24:18）
撒母耳记：
你从埃及为自己救赎出来的你的子民。（撒母耳记下7:23）
由于那些从荒废状态中出来的人被称为“赎民”，所以“四百舍客勒”表示救赎的价值。
“舍客勒”表示价值或估价，这从以下圣言经文明显看出来。摩西五经：
你的一切估价，都要按圣所的舍客勒。（利未记27:25）
另一处：
若有灵魂在耶和华的圣物上有了过犯，无意犯了罪，他就要照你的估价，按圣所的舍客勒拿几舍客勒银子，将羊群中一只没有残疾的公绵羊，牵到耶和华面前为赎愆祭。（利未记5:15）
从这些经文明显可知，“舍客勒”表示价值或估价。它被称为“圣所的舍客勒”，是因为价值或估价与来自主的真理和良善有关；在教会，来自主的真理和良善是神圣本身。这就是为何它在其它地方也被称为“圣所的舍客勒”（如出埃及记30:24；利未记27:3；民数记3:47， 50；7:13， 19， 25， 31， 37， 43， 49， 55， 61， 67， 73；18:16）。
“舍客勒”是指圣物的价值，这一点明显可见于以西结书，那里论述了圣地和圣城。论到舍客勒，那里说：
舍客勒是二十季拉。二十舍客勒，二十五舍客勒，十五舍客勒，为你们的弥那。（以西结书45:12）
谁都能看出，此处“舍客勒”、“弥那”，以及所提到的数字表示圣物，也就是良善和真理，因为圣地和其中的圣城，或那里所论述的新耶路撒冷，只表示主的国度，主的国度既没有舍客勒、季拉和弥那，也没有按它们的计量。但数字本身因它在内义上的含义而决定了良善和真理的估价或价值。
摩西五经：
他们各人要为自己的灵魂交赎价，免得有灾祸。他要按圣所的舍客勒，给半舍客勒，一舍客勒是二十季拉。这半舍客勒是奉给耶和华的提献物。（出埃及记30:12-13）
此处十季拉，也就是“半舍客勒”，是指从主所获得的余剩。余剩是指储存在人里面的良善和真理，这些余剩由“十”来表示（参看576， 1738， 1906， 2284节）。余剩是指主储存在人里面的良善和真理（参看1906， 2284节）。因此，它们也被称为“奉给耶和华的提献物”，经上说灵魂要通过它们被救赎。经上之所以数次提到一舍客勒是二十季拉（如所引用的经文，以及利未记27:25；民数记3:47；18:16和别处），是因为“二十季拉的一舍客勒”表示保存在余剩中的良善的价值，“二十”表示保存在余剩中的良善（参看2280节）。也正因如此，一舍客勒也是一个重量，人们按重量来估定金银的价值（参看创世记24:22；出埃及记38:24；以西结书4:10；45:12）；他们用重量来估定金子的价值，是因为“金”表示良善（113， 1551， 1552节）；他们用重量来估定银子的价值，是因为“银”表示真理（1551， 2048节）。由此明显可知，“值四百舍客勒银子的地”表示通过真理救赎的价值。它之所以被称为“地”，是因为论述的主题是属灵教会，属灵教会通过从主所获得的真理而被改造和重生（2954节）。“地”表示教会（参看662， 1066， 1068， 1262， 1733， 1850， 2117， 2118e节）。
Potts(1905-1910) 2959
2959. Land of four hundred shekels of silver. That this signifies the price of redemption by means of truth, is evident from the signification of "four hundred shekels" (concerning which presently); and from the signification of "silver" as being truth (see n. 1551, 2048, 2937). That "four hundred shekels" signifies the price of redemption, is because "four hundred" signifies vastation; and "shekel" signifies the price. What vastation is may be seen above (n. 2455, 2682, 2694, 2699, 2701, 2704), namely, that it is twofold; of one kind when a church altogether perishes, that is, when there is no longer any charity or faith, and when it is said to be "devastated" or laid waste;" and of the other kind when they who are of the church are reduced to a state of ignorance, and also of temptation, in order that the evils and falsities with them may be separated and as it were dispersed. They who emerge from this kind of vastation are they who are specifically called the redeemed, for they are then instructed in the goods and truths of faith, and are reformed and regenerated by the Lord (concerning whom see the passages cited). Now whereas "four hundred" when predicated of time, as "four hundred years," signifies the duration and state of vastation, so when predicated of shekels it signifies the price of redemption; and when mention is made of silver at the same time, there is signified the price of redemption by means of truth. [2] That "four hundred years" signifies the duration and state of vastation, may also be seen from what was said to Abram:
Jehovah said unto Abram, Knowing thou shalt know that thy seed shall be a sojourner in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years (Gen. 15:13);
where it seems that by "four hundred years" is meant the stay of the sons of Israel in Egypt. But that their stay in Egypt is not what is signified, but something else which is not manifest to anyone except from the internal sense, is evident from the fact that the stay of the sons of Israel in Egypt was but half of that time; as is clearly evident from the generations from Jacob to Moses; for from Jacob came Levi; from Levi, Kohath; from Kohath, Amram; and from Amram, Aaron and Moses (Exod. 6:16-20). Levi and his son Kohath came with Jacob into Egypt (Gen. 46:11); Moses was of the second generation after this, and he was eighty years old when he spoke to Pharaoh (Exod. 7:7); from all which it is evident that from the coming of Jacob into Egypt to the going forth of his sons was about two hundred and fifteen years. [3] It is still further evident that by "four hundred" in the Word something else is signified than what is meant by the number itself in the historic sense, from its being said:
The dwelling of the sons of Israel which they dwelt in Egypt was four hundred and thirty years; and it came to pass at the end of four hundred and thirty years, in the selfsame day it came to pass that all the armies of Jehovah went out from the land of Egypt (Exod. 12:40-41);
when nevertheless the stay of the sons of Israel there was but half that number of years; but it was four hundred and thirty years counting from Abraham's entrance into Egypt; and therefore it was so said for the sake of the internal sense that lies concealed in the words. In the internal sense, by the sojourning of the sons of Jacob in Egypt is represented and signified the vastation of the church; the state and duration of which is described by the number "four hundred and thirty years"; by "thirty" the state of vastation of Jacob's sons, that it was none at all, because they were such that they could not be reformed by any state of vastation (concerning the signification of the number thirty, see n. 2276); and by "four hundred years," the general state of vastation of those who were of the church. [4] Therefore they who go forth from this vastation are they who are called the "redeemed" as is also plain from the words spoken to Moses:
Wherefore say unto the sons of Israel, I am Jehovah, and I will bring you out from under the burdens of Egypt, and I will deliver you from their bondage, and I will redeem you with a stretched out arm, and with great judgments (Exod. 6:6). Jehovah brought you out with a mighty hand, and redeemed you out of the house of servants, from the hand of Pharaoh king of Egypt (Deut. 7:8; 13:5). Thou shalt remember that thou wast a servant in the land of Egypt, but Jehovah thy God redeemed thee (Deut. 15:15; 24:18). In Samuel:
Thy people whom thou hast redeemed to thee out of Egypt (2 Sam. 7:23). Because those who emerge from the state of vastation are called the "redeemed," therefore by "four hundred shekels" is signified the price of redemption. [5] That a "shekel" signifies the price or estimation is evident from the following passages in the Word; in Moses:
And all thy estimation shall be in the shekel of the holiness (Lev. 27:25). And in another place:
When a soul hath committed a trespass, and sinned in error from the holy things of Jehovah, he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock, according to thy estimation, in silver of shekels, after the shekel of holiness (Lev. 5:15). From these passages it is plain that by a "shekel" is signified the price or estimation. It is said the "shekel of holiness," because the price or estimation has regard to truth and good from the Lord; and truth and good from the Lord are the holy itself in the church. For this reason it is called the "shekel of holiness" in other places also (as in Exod. 30:24; Lev. 27:3; Num. 3:47, 50; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73; 18:16). [6] That the "shekel" denotes the price of what is holy, is clearly evident in Ezekiel, where the Holy Land and the Holy City are treated of. It is there said of the shekel:
The shekel shall there be twenty gerahs; twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh [pound] (Ezek. 45:12);
that here by "shekel," and by "pound," and by the numbers, are signified holy things, that is, good and truth, anyone can see; for the Holy Land, and the Holy City in it (or the New Jerusalem there treated of) is no other than the kingdom of the Lord, where neither shekel nor gerah nor pound, nor the counting by them, but the number itself, from its signification in the internal sense, determines the estimation or the price of what is good and what is true. [7] In Moses:
They shall give every man an expiation for his soul lest there should be a plague, half a shekel, after the shekel of holiness: the shekel is twenty gerahs and the half shekel for a therumah [an oblation] to Jehovah (Exod. 30:12-13);
where ten gerahs, which are the "half shekel," denote the remains which are from the Lord. (Remains are goods and truths stored up with man, and these are signified by "ten," as may be seen above, n. 576, 1738, 1906, 2284; and also that remains are goods and truths from the Lord stored up with man, n. 1906, 2284). These therefore are called an "oblation to Jehovah," and it is said that by them there shall be an expiation for the soul. The reason why it is so often said that the shekel was twenty gerahs (as in the passages quoted, and also in Lev. 27:25; Num. 3:47; 18:16, and elsewhere) is that the "shekel which is twenty gerahs" signifies the estimation of the good of remains (that "twenty" signifies the good of remains may be seen above, n. 2280). On this account the shekel was likewise a weight, according to which the value both of gold and of silver was estimated (see Gen. 24:22; Exod. 38:24; Ezek. 4:10; 45:12); the value of gold, because "gold" signifies good (n. 113, 1551, 1552); and of silver, because "silver" signifies truth (n. 1551, 2048). From all this it is now plain that by "land of four hundred shekels of silver" is signified the price of redemption by means of truth. It is called "land" because the subject is the spiritual church, which is reformed and regenerated by means of truth from the Lord (n. 2954). (That by "land" is signified the church, may be seen above, n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118 at the end.)
Elliott(1983-1999) 2959
2959. 'The land [is worth] four hundred shekels of silver' means the price of redemption by means of truth. This is clear from the meaning of 'four hundred shekels', dealt with below, and from the meaning of 'silver' as truth, dealt with in 1551, 2048, 2937. The reason 'four hundred shekels' means the price of redemption is that 'four hundred' means vastation and 'a shekel' price. What vastation is, see 2455 (end), 2682, 2694, 2699, 2702, 2704, where it is shown that there are two types of vastation. The first takes place when the Church altogether ceases to exist, that is, when there is no longer any charity or faith. At that point the Church is said to be vastated or laid waste. The second takes place when those who belong to the Church are reduced to a state of ignorance and also of temptation, for the reason that the evils and falsities residing with them are to be set apart and so to speak dissipated. Those who emerge from this vastation are those who are specifically called the redeemed, for at that point they are taught the goods and truths of faith, and are reformed and regenerated by the Lord, as shown in the paragraphs quoted. Now since the number four hundred, when used to specify a period of time - such as four hundred years - means the duration and also the state of vastation, so that same number, when used to specify the number of shekels, means the price of redemption; and when the word 'silver' is mentioned together with this number, the price of redemption by means of truth is meant.
[2] That 'four hundred years' means the duration and the state of vastation becomes clear also from what Abraham was told,
Jehovah said to Abraham,a Know for sure that your seed will be strangers in a land not theirs. And they will serve them, and these will afflict them for four hundred years. Gen 15:13.
There it may be seen that 'four hundred years' is used to mean the duration of the stay of the children of Israel in Egypt. Yet it is not the duration of their stay in Egypt that is meant but something that is not evident to anyone except from the internal sense. This becomes clear from the fact that the duration of the stay of the children of Israel in Egypt was no more than half the stated period, as becomes quite clear from the descendants of Jacob down to Moses. For the facts are that Levi was descended from Jacob, Kohath from Levi, Amram from Kohath, and Aaron and Moses from Amram, Exod 6:16-20; Levi and his son Kohath went down to Egypt together with Jacob, Gen 46:11; and Moses came two generations later, and was eighty years old when he spoke to Pharaoh, Exod 7:7. These facts show that the period of time from Jacob's entry into Egypt until his sons' departure from that land was approximately two hundred and fifteen years.
[3] That 'four hundred' is used in the Word to mean something other than its numerical value in the historical sense is clearer still from its being said that
The length of time that the children of Israel dwelt in Egypt was four hundred and thirty years, and at the end of the four hundred and thirty years, it happened on that same day, that all the armies of Jehovah went out of the land of Egypt. Exod 12:40, 41.
The duration of the stay of the children of Israel in that land was in fact only half that number of years; but it was from Abraham's entry into Egypt that the four hundred and thirty years were measured. Consequently what is said at this point in Exodus is for the sake of the internal sense Lying within those words. In the internal sense the sojourn of the sons of Jacob in Egypt represents and means the vastation of the Church, the state and duration of which are described by the number four hundred and thirty years. Thirty describes the state of vastation of the sons of Jacob as being no vastation at all, for they were such as could not be reformed through any state of vastation (for the meaning of the number thirty, see 2276); and 'four hundred years' represents the general state of vastation of those who belonged to the Church.
[4] Those therefore who come out of that vastation are referred to as the redeemed, as is also evident from the words addressed to Moses,
Therefore say to the children of Israel, I am Jehovah, and I will bring you out from beneath the burdens of Egypt, and I will rescue you from their slavery, and I will redeem you with an outstretched arm, and with great judgements. Exod 6:6.
And elsewhere,
Jehovah has brought you out by means of a mighty hand, and redeemed you from the house of slaves, from the hand of Pharaoh king of Egypt. Deut 7:8; 13:5.
And elsewhere,
You shall remember that you were a slave in the land of Egypt, but Jehovah your God redeemed you. Deut 15:15; 24:18.
In Samuel,
Your people whom You redeemed for Yourself from Egypt. 2 Sam 7:23.
Since those who emerge from the state of vastation are referred to as the redeemed, 'four hundred shekels' therefore means the price of redemption.
[5] As regards 'a shekel' meaning the price or valuation, this is clear from the following places in the Word: In Moses,
All your valuations shall be according to the shekel of holiness. Lev 27:25.
And elsewhere,
If a soul commits a trespass and has sinned inadvertently in the holy things of Jehovah, he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock, according to your valuation in silver shekels, according to the shekel of holiness. Lev 5:15.
From this it is evident that 'a shekel' means the price or valuation. It is called 'the shekel of holiness' because the price or valuation has regard to truth and good from the Lord - truth and good from the Lord being, within the Church, holiness itself. Consequently it is called 'the shekel of holiness' many times elsewhere, as in Exod 30:24; Lev 27:3; Num 3:47, 50; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73; 18:16.
[6] That 'a shekel' is the price of what is holy is quite evident in Ezekiel when the holy land and the holy city are the subject. There the shekel is referred to as follows,
The shekel there shall be twenty gerahs; twenty shekels, twenty-five shekels, fifteen shekels, shall be your maneh (pound). Ezek 45:12.
Anyone may see that here 'shekel', 'pound', and the numbers mentioned mean holy things, that is, good and truth, for the holy land and the holy city or new Jerusalem, which are the subject there, mean nothing else than the Lord's kingdom where neither shekel, nor gerahs, nor pound, nor the numbering of them occurs. But the number itself, from the meaning it has in the internal sense, determines the valuation or price of good and truth.
[7] In Moses it is said that every man (vir) should give a ransom for his soul, so that there would be no plague. He had to give half a shekel, according to the shekel of holiness, a shekel being twenty gerahs. Half a shekel was to be the thruma (offering) to Jehovah, Exod 30:12, 13. Here ten gerahs, which make half a shekel, are remnants which are received from the Lord. Remnants are goods and truths stored away with a person - such remnants, being meant by 'ten', see 576, 1738, 1906, 2284. That remnants are goods and truths from the Lord that are stored away with a person, see 1906, 2284. Consequently they are also called 'the thruma (or offering) to Jehovah', and it is said that by means of this a soul will be redeemed. The reason it is stated several times that a shekel was twenty gerahs, as in these verses from Exodus, and also in Lev 27:25; Num 3:47; 18:16; and elsewhere, is that the shekel of twenty gerahs means the valuation of the good preserved in remnants - twenty meaning the good preserved in remnants, see 2280. Also therefore a shekel was a weight according to which the price of both gold and silver was determined, Gen 24:22; Exod 38:24; Ezek 4:10; 45:12 the price of gold because 'gold' means good, 113, 1551, 1552, and the price of silver because 'silver' means truth, 1551, 2048. From this it is now evident that 'the land [is worth] four hundred shekels of silver' means the price of redemption by means of truth. The reason it is called 'the land' is that the spiritual Church is the subject, which is reformed and regenerated by means of truth received from the Lord, 2954. That 'the land' means the Church, see 662, 1066, 1068, 1262, 1733, 1850, 2117, 2118 (end).
Latin(1748-1756) 2959
2959. `Terra quadringentorum siclorum argenti': quod significet pretium redemptionis per verum, constat a significatione `quadringentorum siclorum' de qua sequitur, et a significatione `argenti' quod sit verum, de qua n. 1551, 2048, 2937. Quod `quadringenti sicli' significent redemptionis pretium, inde est quia `quadringenta' significant vastationem, et `siclus' pretium; quid vastatio, videatur n. 2455 f., 2682, 2694, 2699, 2702, 2704, quod nempe sit duplex, una, cum Ecclesia prorsus perit, hoc est, cum amplius nulla charitas aut fides, tunc dicitur vastata seu vasta; altera, cum illi qui ab Ecclesia, in statum ignorantiae et quoque tentationis rediguntur, ob causam ut mala et falsa apud illos separentur et quasi discutiantur; {1}qui e vastatione hac emergunt, ii sunt qui in specie vocantur redempti, nam tunc instruuntur in bonis et veris fidei ac reformantur et regenerantur a Domino, de quibus in locis citatis: quia nunc `quadringenta' cum praedicantur de tempore, ut quadringenti anni, significant vastationis durationem et statum, ita cum quadringenta praedicantur de siclis, significant redemptionis pretium, et cum nominatur simul argentum, significant redemptionis pretium per verum. [2] Quod `quadringenti anni' significent vastationis durationem et statum, etiam constare potest ab illis quae dicta sunt ad Abrahamum, Jehovah dixit Abrahamo, Cognoscendo cognosces, quod peregrinum erit semen tuum in terra, non illis, et servient illis, et affligent illos quadringentis annis, Gen. xv 13;ubi {2}videatur quod per `quadringentos annos' intelligatur duratio filiorum Israelis in Aegypto; sed quod non duratio illorum in Aegypto sit quae significatur, sed quod aliquid quod non patet alicui nisi ex sensu interno, constare potest inde quod duratio filiorum Israelis in Aegypto non fuerit nisi {3}dimidium illius temporis, ut manifeste constare potest ex nativitatibus {4}Jacobi ad Mosen; ex Jacobo enim erat Levi, ex Levi Kehath, ex Kehath Amram, et ex Amram Aaron et Moses, Exod. vi 16-20; Levi et ejus filius Kehath venerunt cum Jacobo in Aegyptum, Gen. xlvi 11, ex altera inde generatione erat Moses, et Moses octoginta annis cum locutus ad Pharaonem, Exod. vii 7; inde constare potest quod ab ingressu Jacobi ad exitum filiorum ejus{5}, fuerint circiter ducenti quindecim anni: [3] adhuc magis constare potest quod per `quadringenta' in Verbo aliud intelligatur quam quod per ipsum numerum in sensu historico, ex eo quod dicatur, Quod habitatio filiorum Israelis, qua habitarunt in Aegypto, fuerint triginta anni et quadringenti anni; et factum a fine triginta annorum et quadringentorum annorum, et factum in eodem die hoc exiverunt omnes exercitus Jehovae e terra Aegypti, Exod. xii 40, 41:
cum tamen duratio filiorum Israelis ibi modo fuerit dimidium illorum annorum, sed quod ab Abrahami ingressu in Aegyptum fuerint triginta et quadringenti anni, quare ita dictum propter sensum internum qui latet in illis verbis; in sensu interno per peregrinationem filiorum Jacobi in Aegypto repraesentatur et significatur Ecclesiae vastatio, cujus status et duratio describitur per numerum triginta et quadringentorum annorum, per `triginta' status vastationis filiorum Jacobi, quod nulla fuerit, quia tales ut non per aliquem statum vastationis reformari potuerint; de significatione numeri triginta {6}videatur n. 2276; et per `quadringentos annos' status vastationis communis illorum qui ab Ecclesia: [4] qui itaque a vastatione illa exeunt, illi sunt qui dicuntur redempti, quod etiam patet a verbis ad Mosen, Propterea dic filiis Israelis, Ego Jehovah, et educam vos a sub oneribus Aegypti, et liberabo vos a servitute illorum, et redimam vos brachio extenso et judiciis magnis, Exod. vi 6:
et alibi, Eduxit Jehovah vos per manum fortem, et redemit te e domo servorum, e manu Pharaonis regis Aegypti, Deut. vii 8;
xiii 6 [A.V. 5]:
et alibi, Memineris quod servus fueris in terra Aegypti, sed redemit te Jehovah Deus tuus, Deut. xv 15; xxiv 18:
apud Samuelem, Populus tuus quem redemisti Tibi ex Aegypto, 2 Sam. vii 23: quia illi qui emergunt a statu vastationis dicuntur redempti, ideo per `quadringentos siclos' significatur redemptionis pretium. [5] Quod `siclus' significat pretium seu aestimationem, constat ex his locis in Verbo; apud Mosen, Omnis aestimatio tua erit in siclo sanctitatis, Lev. xxvii 25: et alibi, Anima cum praevaricata praevaricationem, et peccavit errore de sanctis Jehovae, et adducet reatum suum Jehovae, arietem integrum e grege, in aestimatione tua, argento siclorum, in siclo sanctitatis, Lev. v 15;
inde patet quod per `siclum' significetur pretium seu aestimatio; siclus sanctitatis dicitur, quia pretium seu aestimatio spectat verum et bonum a Domino, verum et bonum a Domino est ipsum sanctum in Ecclesia; inde dicitur `siclus sanctitatis,' etiam pluries alibi, ut Exod. xxx 24; Lev. xxvii 3; Num. iii 47, 50; vii 13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73; xviii 16. [6] Quod `siclus' sit pretium sancti, manifeste patet apud Ezechielem, ubi agitur de terra sancta et de civitate sancta; ibi ita de siclo dicitur, Siclus ibi viginti gerae, viginti sicli, quinque et viginti sicli, quindecim sicli, maneh (libra:) erit vobis, xlv 12;
quod ibi per `siclum,' et per `libram,' et per `numeros' significentur sancta, hoc est, bonum et verum, quisque videre potest, `terra enim sancta,' et `civitas sancta' ibi, seu nova Hierosolyma, de qua ibi agitur, non aliud est quam regnum Domini, ubi nec siclus, nec gerae, nec libra, nec numeratio per illa, sed ipse numerus ex significatione in sensu interno determinat aestimationem seu pretium boni et veri: [7] apud Mosen, Quod vir daret expiationem animae suae,...ne esset plaga,...dimidium sicli in siclo sanctitatis, viginti gerae siclus, et quod dimidium sicli esset {7}terumah (sublatio) Jehovae, Exod. xxx 12, 13: ibi `decem gerae' quae dimidium sicli, sunt reliquiae quae a Domino; reliquiae sunt bona et vera apud hominem recondita, quae quod significentur per `decem,' videatur n. 576, 1738, 1906, 2284; quod reliquiae sint bona et vera a Domino apud hominem recondita, n. 1906, 2284, quare etiam vocantur `terumah' seu sublatio Jehovae, et dicitur quod `per illa erit expiatio animae'; causa quod aliquoties dicatur quod `siclus esset viginti gerae,' ut in loco citato, tum Lev. xxvii 25; Num. iii 47; xviii 16, et alibi, est quia siclus viginti gerae significat aestimationem boni reliquiarum, quod `viginti' sint bonum reliquiarum, videatur n. 2280; ideo quoque siclus erat pondus, secundum quod pretium tam auri quam argenti, Gen. xxiv 22; Exod. xxxviii 24; Ezech. iv 10; xlv 12, pretium auri, quia `aurum' significat bonum, n. 113, 1551, 1552, et argenti, quia `argentum' significat verum, n. 1551, 2048. Inde nunc patet quod per `terram quadringentorum siclorum argenti' significetur pretium redemptionis per verum; inde est quia agitur de Ecclesia spirituali, quae per verum a Domino reformatur et regeneratur, n. 2954, quod dicatur `terra'; quod per terram significetur Ecclesia, videatur n. 662, 1066, 1068, 1262, 1733, 1850, 2117, 2118 f. @1 qui tunc ex vastatione illa emergunt, illi$ @2 videtur$ @3 i quam$ @4 a Jacobo$ @5 i inde$ @6 videtur$ @7 see note to n. 1947.$