3727.至于“柱子”的含义，它之所以表示神圣的边界，因而表示次序的最终层级，是因为在上古时代，边界放有石头，用来标记彼此间的产业或继承地。这些石头就充当“边界就在那个地方”的记号和证据。上古之人在每个物体、每根柱子中都能想到某种属天和属灵之物（1977，2995节），在他们立为柱子的这些石头中想到人里面的终极事物，从而想到次序的最终层级，也就是属世人里面的真理。大洪水后的古人从大洪水前的上古之人那里接受这个习俗（920，1409，2179，2896，2897节），并开始视立在边界上的这些石头为神圣。因为如前所述，它们表示存在于次序最终层级中的神性真理。他们还称这些石头为“柱子”，于是柱子就这样被引入敬拜。他们将柱子立在有圣像的地方，后来又立在有圣殿的地方，还用油膏抹它们，这一点稍后会有论述。事实上，古教会的敬拜在于所感知到的事物和在大洪水前的上古之人当中具有某种含义的事物，这一点从刚才所引用的章节明显可知。由于上古之人与天使交谈，在地上时就与其在一起，故他们从天堂得知，石头表示真理，木头表示良善（参看3720节）。这就是为何“柱子”表示神圣的边界，因而表示存在于人里面次序最终层级中的真理的原因。因为从主经由内在人所流入的良善就终止于外在人，终止于那里的真理。人的思维、言谈和行为，也就是次序的终端，无非是源于良善的真理。事实上，它们就是良善所取的形像或形式。因为它们属于人类心智的认知部分，而在它们里面并且它们所源于的良善则属于意愿部分。
柱子被立为记号和证据，还被引入敬拜，并且它们在内义上表示神圣的边界，或在人的属世层里面的真理，也就是次序的最终层级。这一事实从圣言中的其它经文可以看出来，如以下有关拉班与雅各立约的经文：
来吧！现在我们立个约吧，我与你；就让它作你我中间的证据。雅各就拿一块石头立作柱子。拉班对雅各说，看哪，这石堆，看哪，这柱子，是我在你我中间所立的。这石堆作证据，这柱子也作证据。我必不越过这石堆到你那里去；你也不可越过这石堆和柱子到我这里来害我。（创世记31:44-45，51-52）
此处“柱子”表示真理。这一点可见于对这段经文的解释。
以赛亚书：
当那日，埃及地必有五城的人说迦南的方言，又指着万军之耶和华起誓。当那日，在埃及地中必有为耶和华筑的一座坛；在埃及的边界上必有为耶和华立的一根柱。这都要在埃及地为万军之耶和华作记号和证据。（以赛亚书19:18-20）
“埃及”表属于属世人的记忆知识；“坛”表一般的神性敬拜，因为在始于希伯的第二代古教会，祭坛成了敬拜的首要代表（921，1343，2777，2811节）；“埃及地中”表敬拜的首要和至内在方面（2940，2973，3436节）；“柱子”表示存在于属世层里面次序最终层级中的真理。很明显，这柱子就立在边界上作为记号和证据。
摩西五经：
摩西将耶和华的一切话都写上。清晨早早起来，在西乃山旁边筑一座坛，按以色列十二支派，立十二根柱子。（出埃及记24:4）
此处“坛”同样是一切敬拜的代表，事实上是存在于敬拜中的良善的代表；而“十二根柱子”则是源于敬拜中良善的真理的代表。“十二”表在其整体中的真理的各个方面（参看577，2089，2129，2130，3272节）；“十二支派”同样表示教会真理的各个方面，蒙主的神圣怜悯，这一点将在下一章予以说明。
由于祭坛是敬拜中一切良善的代表，并且犹太教会得以建立，是为了能代表属天教会，而属天教会除了源于良善的真理，也就是所谓的属天真理外，不承认其它任何真理，它完全不愿将真理与良善分开，以至于甚至不愿提及信仰或真理的任何事物，除非思想良善，并通过良善这样做（202，337，2069，2715，2718，3246节），故真理就由祭坛的石头来代表。他们禁止用柱子来代表，免得真理由此与良善分离，并取代良善而得到代表性的敬拜。由于这个原因，摩西五经中有以下禁令：
你不可在耶和华你神的坛旁栽什么树木为你作木偶。也不可为自己设立柱像，这是耶和华你神所恨恶的。（申命记16:21-22）
敬拜脱离良善的真理，或脱离仁爱的信仰因违背次序而违背神性，这一点由你“不可为自己设立柱像，这是耶和华你神所恨恶的”这条禁令来表示。
尽管如此，他们仍设立柱像，由此代表那些违背次序的事。这一点明显可见于何西阿书：
以色列果子越多，就越增添祭坛；地土越肥美，就越造美丽的柱像。但祂必拆毁他们的祭坛，毁坏他们的柱像。（何西阿书10:1-2）
列王纪上：
犹大人行耶和华眼中看为恶的事；他们又为自己在各高冈上，各青翠树下建高地（即祭坛），立柱像和木偶。（列王记上14:22-23）
列王纪下：
以色列人在各高冈上、各青翠树下立柱像和木偶。（列王记下17:10）
又：
希西家废去高地（即邱坛），毁坏柱像，砍下木偶，打碎摩西所造的铜蛇，因为他们仍向铜蛇烧香。（列王记下18:4）
由于外邦人因传统而具有这样的信念，即敬拜的神圣要由祭坛和柱像来代表，然而他们是受了邪恶与虚假的影响，所以外邦人当中的祭坛表示敬拜的邪恶，柱像表示虚假。这就为何经上命令它们要被毁坏。摩西五经：
你要拆毁他们的祭坛，打碎他们的柱像，砍下他们的木偶。（出埃及记34:13；申命记7:5；12:3）
又：
你不可跪拜他们的神，不可事奉他，也不可效法他们的行为；却要尽行拆毁它们，打碎他们的柱像。（出埃及记23:24）
列族（即此处的他们）的“神”表虚假；他们的“行为”表邪恶；“打碎他们的柱像”表摧毁出于虚假的敬拜。
耶利米书：
巴比伦王尼布甲尼撒必打碎埃及地伯示麦（太阳庙）的柱像，用火焚烧埃及神的庙宇。（耶利米书43:13）
以西结书：
巴比伦王尼布甲尼撒必用马蹄必践踏你一切的街道；他必用刀剑杀戮人民，使你坚固的柱子倒在地上。（以西结书26:11）
这论及推罗。“巴比伦王尼布甲尼撒”表那造成荒废的（1327节）；“马蹄”表最低级的智慧概念，诸如基于纯感官印象的记忆知识之类的；“蹄”表最低级的概念，蒙主的神圣怜悯，这一点将在别处予以证实；“马”表智慧事物（2760-2762节）；“街道”表真理，在反面意义上表虚假（2336节）；“践踏”它们是指毁灭“推罗”所表示的对真理的认知，“推罗”，即此处的主题，就表示对真理的认知（1201节）；“用刀剑杀戮人民”表用虚假摧毁真理，“人民”论及真理（参看1259，1260，3295，3581节），“刀剑”表进行争战的虚假（2799节）。由此可见，“使坚固的柱子倒在地上”是什么意思。“坚固”要么论及真理，要么论及虚假，这一点也可从圣言明显看出来。
Potts(1905-1910) 3727
3727. In regard to the signification of a "pillar," as being a holy boundary, thus the ultimate of order, this comes from the fact that in the most ancient times stones were placed at the boundaries, which marked the possession or inheritance of one person from that of another, and were for a sign and a witness that the boundaries were at that place. The most ancient people, who in every object, and in every pillar, thought of something celestial and spiritual (n. 1977, 2995), in these stones also which they set up, thought from them concerning the ultimates in man, and thus concerning the ultimate of order, which is truth in the natural man. The ancients who were after the flood received this from the most ancient people who were before the flood (n. 920, 1409, 2179, 2896, 2897), and began to account those stones holy which were set up in the boundaries, because as before said, they signified holy truth which is in the ultimate of order. They also called those stones "pillars;" and thus it came to pass that pillars were introduced into worship, and that they erected them in the places where they had their groves, and afterwards where they had their temples, and also that they anointed them with oil, concerning which something shall be said in what follows. For the worship of the Ancient Church consisted in the perceptives and significatives of the most ancient people who were before the flood, as is manifest from the sections just cited. As the most ancient people spoke with angels and were together with them while on earth, they were instructed from heaven that stones signify truth, and that wood signifies good (see above, n. 3720). This is the reason why "pillars" signify a holy boundary, thus the truth which is the ultimate of order in man; for the good that inflows through the internal man from the Lord is terminated in the external man, in the truth therein. Man's thought, speech, and action, which are the ultimates of order, are nothing else than truths from good, being the images or forms of good; for they belong to man's intellectual part, while the good which is in them, and from which they are, belongs to his will part. [2] That pillars were erected for a sign and for a witness, and also for worship; and that in the internal sense they signify a holy boundary, or the truth in man's natural which is the ultimate of order, may be seen from other passages in the Word-as from the following, concerning the covenant between Laban and Jacob:
Come now, let us make a covenant, I and thou; and let it be for a witness between me and thee. And Jacob took a stone, and set it up for a pillar. And Laban said to Jacob, Behold this heap, and behold the pillar which I have set up between me and thee; this heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap to me, and this pillar, for evil (Gen. 31:44-45, 51-52). That in this passage a "pillar" signifies truth, will be seen in the explication of the passage. [3] In Isaiah:
In that day shall five cities in the land of Egypt speak with the lips of Canaan, and swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the boundary thereof to Jehovah; which shall be for a sign and for a witness unto Jehovah Zebaoth in the land of Egypt (Isa. 19:18-20);
"Egypt" denotes the memory-knowledges that belong to the natural man; an "altar," Divine worship in general, for in the second Ancient Church, which began from Eber, the altar was made the primary representative of worship (n. 921, 1343, 2777, 2811); the "midst of the land of Egypt" denotes what is primary and inmost of worship (n. 2940, 2973, 3436); a "pillar," the truth which is the ultimate of order in the natural. That this is in the boundary for a sign and for a witness is manifest. [4] In Moses:
Moses wrote all the words of Jehovah, and rose up early in the morning and builded an altar near Mount Sinai, and twelve pillars for the twelve tribes of Israel (Exod. 24:4);
where in like manner an "altar" was representative of all worship, and indeed of good in worship; while the twelve pillars were a representative of the truth which is from good in worship. (That "twelve" denotes all things of truth in one complex may be seen above, n. 577, 2089, 2129, 2130, 3272; and that the "twelve tribes" in like manner signify all things of the truth of the church, will of the Lord's Divine mercy be shown in the following chapter.) [5] Inasmuch as altars were representative of all the good of worship, and as the Jewish Church was instituted in order that it might represent the celestial church which acknowledged no other truth than that which is from good, which is called celestial truth-for it was not in the least willing to separate truth from good, insomuch that it was not willing to mention anything of faith or truth unless it was thinking of good, and this from good, n. 202, 337, 2069, 2715, 2718, 3246-therefore there was a representative of truth by means of the stones of the altar, and it was forbidden to represent it by pillars, lest thereby truth should be separated from good, and should be representatively worshiped instead of good. For this reason it is written in Moses:
Thou shalt not plant thee a grove of any tree beside the altar of Jehovah thy God which thou shalt make thee; and thou shalt not set thee up a pillar, which Jehovah thy God hateth (Deut. 16:21-22);
for to worship truth separate from good, or faith separate from charity, is contrary to the Divine, because contrary to order, and this is signified by the prohibition, "thou shalt not set thee up a pillar, which Jehovah thy God hateth." [6] Nevertheless that they did set up pillars, and thereby represented those things which are contrary to order, is evident in Hosea:
Israel according to the multiplying of his fruit, multiplies his altars; according to the good of their land they make goodly pillars; but He shall overturn their altars; He shall lay waste their pillars (Hos. 10:1-2). In the first book of Kings:
Judah did that which was evil in the eyes of Jehovah; they also built them high places, and pillars, and groves, on every high hill, and under every green tree (1 Kings 14:22-23). In the second book of Kings:
The sons of Israel set them up pillars and groves on every high hill, and under every green tree (2 Kings 17:10). Hezekiah removed the high places, and he brake the pillars and cut down the grove and ground to pieces the brazen serpent that Moses had made, for they did burn incense to it (2 Kings 18:4). [7] Inasmuch as the Gentiles also had by tradition the belief that the holy of worship was represented by altars and by pillars, and yet were in evil and falsity, therefore by "altars" among the gentiles are signified evils of worship, and by "pillars," falsities; for which reason it was commanded that they should be destroyed. As in Moses:
Ye shall overthrow their altars, and break in pieces their pillars, and ye shall cut down their groves (Exod. 34:13; Deut. 7:5; 12:3). Thou shalt not bow to their gods, nor worship them, nor do after their works; because destroying thou shalt destroy them, and breaking thou shalt break in pieces their pillars (Exod. 23:24);
the "gods" of the nations denote falsities; their "works," evils; to "break in pieces their pillars" denotes to destroy worship from falsity. [8] In Jeremiah:
Nebuchadnezzar the king of Babylon shall break in pieces the pillars of the house of the sun that is in the land of Egypt, and the houses of the gods of Egypt shall he burn with fire (Jer. 43:13). In Ezekiel:
Nebuchadnezzar king of Babylon with the hoofs of his horses shall tread down all thy streets; he shall slay the people with the sword, and shall cause the pillars of thy strength to go down to the earth (Ezek. 26:11);
speaking of Tyre. "Nebuchadnezzar king of Babylon" denotes that which causes vastation (n. 1327); the "hoofs of the horses" denote the lowest intellectual things, such as are memory-knowledges from mere things of sense; that "hoofs" are the lowest things will of the Lord's Divine mercy be confirmed elsewhere; "horses" denote intellectual things (n. 2760-2762); "streets," truths, and in the opposite sense, falsities (n. 2336); to "tread them down" is to destroy the knowledges of truth, which are signified by "Tyre" (that "Tyre," which is the subject here referred to, signifies the knowledges of truth, may be seen above, n. 1201); to "slay the people with the sword" denotes to destroy truths by that which is false. (That "people" is predicated of truth, may be seen above, n. 1259, 1260, 3295, 3581; and that a "sword" signifies falsity combating, n. 2799.) From all this we see what is meant by "causing the pillars of strength to come down to the earth." That "strength" is predicated of what is true and of what is false, is also evident from the Word.
Elliott(1983-1999) 3727
3727. As regards the meaning of 'a pillar', the reason why it means a holy boundary and so the ultimate degree of order is that in most ancient times people used to place stones where their boundaries ran which separated one person's property or inheritance from another's. These served as a sign and witness to the existence of the boundaries there. The most ancient people, who in every object and in every pillar thought of something celestial or spiritual, 1977, 2995, thought, when they saw these stones set up as pillars, of the ultimate things present in man, and so of the ultimate degree of order, which is truth in the natural man. And it was from those most ancient people who lived before the Flood that the ancients who lived after it acquired this custom, 920, 1409, 2179, 2896, 2897, and began to regard the stones they set up on their boundaries as sacred, for the reason, as stated, that they meant holy truth as it exists in the ultimate degree of order, and also called those stones 'pillars'. This was how it came about that pillars were introduced into their worship, and why they erected them where they had their sacred groves and subsequently their temples, and also anointed them with oil, a point to be dealt with shortly. Indeed the worship of the Ancient Church consisted of things that had been perceived and things that had carried a meaning among the most ancient people prior to the Flood, as is evident from the paragraphs that have just been referred to. Since the most ancient people talked to angels and were in their company while still on earth, they received it from heaven that 'stones' means truth and 'wood' good; see just above in 3720. This then is why 'pillars' means a holy boundary, and so truth as it exists in the ultimate degree of order with man. For good which flows in from the Lord by way of the internal man terminates in the external man, and in the truth that is there. Man's thought, speech, and activity, which are the ultimates of order, are nothing else than truths stemming from good. In fact they are the images or forms which good takes, for they belong to the understanding part of the human mind, whereas the good that is within them, and from which they spring, belongs to the will part.
[2] The fact that pillars were erected as a sign and a witness, and were also introduced into worship, and that in the internal sense they mean a holy boundary, or truth within man's natural, which is the ultimate degree of order, becomes clear from other places in the Word, as in the following verses where the subject is the covenant made between Laban and Jacob,
Now come, let us make a covenant, I and you, and let it be a witness between me and you. And Jacob took a stone and erected it as a pillar. Laban said to Jacob, Behold this heap, and behold the pillar which I have erected between me and you. This heap is a witness and the pillar is a witness, that I will not pass beyond this heap to you, and that you will not pass beyond this heap and this pillar to me, to do harm. Gen 31:44, 45, 51, 52.
Here 'pillar' means truth, as will be seen in the explanation of those verses.
[3] In Isaiah,
On that day there will be five cities in the land of Egypt which speak with the lips of Canaan and swear to Jehovah Zebaoth. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah, which will be a sign and a witness to Jehovah Zebaoth in the land of Egypt. Isa 19:18-20.
'Egypt' stands for facts which belong to the natural man, 'an altar' for Divine worship in general, for in the second Ancient Church that began with Eber the altar became the first and foremost representative in its worship, 921, 1343, 2777, 2811. 'The midst of the land of Egypt' stands for the primary and inmost aspect of worship, 2940, 2973, 3436. 'Pillar' stands for truth as it exists in the ultimate degree of order in the natural. The fact that it stood at the border as a sign and a witness is quite evident.
[4] In Moses,
Moses wrote down all the words of Jehovah and rose up in the morning and built an altar beside Mount Sinai, and twelve pillars for the twelve tribes of Israel. Exod 24:4.
Here similarly 'an altar' was the representative of all worship, and indeed was the representative of good present in worship. 'The twelve pillars' however were the representative in worship of truth that stems from good - 'twelve' meaning every aspect of truth in its entirety, see 577, 2089, 2129 (end), 2130 (end), 3272; and the twelve tribes likewise meaning every aspect of truth in the Church, as in the Lord's Divine mercy will be shown in the next chapter.
[5] Because altars were representative of all good in worship, and the Jewish Church was established so as to represent the celestial Church which acknowledged no other truth than truth stemming from good, which is called celestial truth (for the celestial Church was totally unwilling to separate truth from good, so much so that it was unwilling even to refer to anything of faith or truth without thinking about good, and doing so from good, see 202, 337, 2069, 2715, 2718, 3246), truth was therefore represented by the stones of the altar. And they were forbidden to represent it by means of pillars lest in so doing they separated truth from good and by representation worshipped truth instead of good. This accounts for the following prohibition in Moses,
You shall not plant for yourself a grove of any kind of tree beside the altar of Jehovah your God which you shall make for yourself. And you shall not erect for yourself a pillar, which Jehovah your God hates. Deut 16:21, 22.
For worshipping truth separated from good, or faith separated from charity, is contrary to the Divine since it is contrary to order, meant by 'you shall not erect for yourself a pillar, which Jehovah your God hates'.
[6] Despite this they did erect them and so represented things that are contrary to order, as is clear in Hosea,
Israel, according to the multiplying of his fruit, multiplies altars; according to the goodness of their land they make well their pillars. But He will overturn their altars, and lay waste their pillars. Hosea 10:1, 2.
In the first Book of Kings,
Judah did what was evil in the eyes of Jehovah, and they built for themselves high places and pillars and groves on every high hill, and under every green tree. 1 Kings 14:22, 23.
In the second Book of Kings,
The children of Israel set up pillars for themselves and groves on every high hill and under every green tree. 2 Kings 17:10.
In the same book,
Hezekiah removed the high places, and broke down the pillars, and cut down the grove, and smashed the bronze snake which Moses had made, because they had been burning incense to it. 2 Kings 18:4.
[7] Since gentile nations too derived through tradition the idea that the holiness of worship was to be represented by means of altars and pillars, and yet they were under the influence of evil and falsity, the altars among the nations therefore mean the evils of worship and the pillars the falsities. This was why the command was given for them to be destroyed. In Moses,
The altars of the nations you shall overthrow, and you shall break down their pillars and tear down their groves. Exod. 34: 13; Deut. 7:5; 12:3.
In the same author,
You shall not bow down to the gods of the nations, or worship them, or do according to their works, for you shall utterly destroy them, and utterly break down their pillars. Exod. 23:24.
'The gods of the nations' stands for falsities, 'their works' for evils, 'breaking down their pillars' for destroying worship arising out of falsity.
[8] In Jeremiah,
Nebuchadnezzar king of Babel will break down the pillars of the house of the sun that is in the land of Egypt, and the houses of the gods of Egypt he will burn with fire. Jer. 43:13.
In Ezekiel,
By means of the hoofs of his horses Nebuchadnezzar king of Babel will trample all your streets, slay the people with the sword, and cause your mighty pillars to come down to the ground. Ezek. 26:11.
This refers to Tyre. 'Nebuchadnezzar king of Babel' stands for that which lays waste, 1327 (end). 'The hoofs of horses' stands for the lowest form of intellectual concepts, such as facts based on mere sensory impressions - 'hoofs' meaning lowest concepts, as will in the Lord's Divine mercy be confirmed elsewhere. 'Horses' stands for matters of the understanding, 2760-2762, 'streets' for truths, and in the contrary sense for falsities, 2336. 'trampling' on them is destroying cognitions of truth, which are meant by 'Tyre' - 'Tyre', the subject here, meaning cognitions of truth, 1201. 'Slaying the people with the sword' stands for destroying truths by means of falsity -'people' being used in reference to truths, 1259, 1260, 3295, 3581, and 'sword' meaning falsity engaged in conflict, 2799. From this one may see what 'causing your mighty pillars to come down to the ground' means -'might' being used in reference either to truth or to falsity, as is also clear from the Word.
Latin(1748-1756) 3727
3727. Quod significationem `statuae' attinet, quod sit sanctus terminus, ita ultimum ordinis, inde est quia antiquissimis temporibus ponebantur lapides ubi termini eorum erant, qui discriminabant unius possessionem aut hereditatem ab alterius, et erant in signum et in testem quod ibi termini; antiquissimi, qui in singulis objectis (c)et in singulis statutis caeleste quoddam et spirituale cogitabant, n. 1977, 2995, etiam in his lapidibus quos statuebant, cogitabant ex illis de ultimis in homine, proinde de ultimo ordinis, quod est verum in naturali homine: ab antiquissimis illis qui fuerunt ante diluvium, habuerunt hoc antiqui qui post diluvium, n. 920, 1409, 2179, 2896, 2897, et lapides illos quos in terminis statuebant, sanctos habere coeperunt, ex causa, ut dictum, quia sanctum verum quod in ultimo ordinis, significabant, etiam lapides illos `statuas' vocabant; inde factum quod statuae essent in cultum, et quod erigerent tales ubi suos lucos (x)habebant, et postmodum ubi sua templa, et quoque quod inungerent illos oleo, de qua re mox sequitur; constabat enim Antiquae Ecclesiae cultus ex (t)perceptivis et significativis' antiquissimorum qui ante diluvium, ut ex locis mox citatis {1}patet: antiquissimi quia loquebantur cum angelis et simul cum illis erant quando in terra, a caelo {2}habuerunt quod `lapides' significarent verum, et quod {3}ligna' bonum, videatur mox supra n. 3720; inde nunc est quod statuae significent sanctum terminum, {4}ita verum quod `ultimum ordinis est apud hominem; {5}bonum enim quod per internum hominem influit a Domino, terminatur in externo homine, et in vero ibi;cogitatio hominis, loquela ejus, et actio, quae sunt ultima ordinis, non aliud sunt quam vera ex bono, sunt enim imagines {6}seu formae boni; {7}nam pertinent ad partem intellectualem hominis, at bonum quod in illis, et ex quo, ad partem voluntariam. [2] Quod statuae erigerentur in signum, et in testem, et quoque in cultum, et quod in sensu interno significent sanctum terminum, seu verum in naturali hominis quod ultimum ordinis est, constare potest ab aliis locis in Verbo; ut in sequentibus, ubi agitur de foedere inter Labanem et Jacobum, Nunc ito, pangamus foedus ego et tu, et sit in testem inter me et inter te: et accepit Jacob lapidem et erexit illum statuam:
. . . dixit Laban Jacobo, Ecce acervus hic, et ecce statua quam erexi inter me et inter te, testis acervus hic, et testis statua, quod ego non transibo ad te acervum hunc, et quod tu non transibis ad me acervum hunc, et statuam hanc, ad malum, Gen. xxxi 44, 45, 51, 52;
quod hic per `statuam' significetur verum, in explicatione ad illum locum videbitur: [3] apud Esaiam, In die illo, erunt quinque urbes in terra Aegypti loquentes labiis Canaanis, et jurantes Jehovae Zebaoth: . . . in die illo erit altare Jehovae in medio terrae Aegypti, et statua apud terminum ejus, Jehovae; quae erit in signum et in testem Jehovae Zebaoth in terra Aegypti, xix 18-20;
`Aegyptus' pro scientificis quae naturalis hominis{8}; `altare' pro cultu Divino in genere, factum enim est altare primarium repraesentativum cultus in Ecclesia altera Antiqua ab Ebero incepta, n. 921, 1343, 2777, 2811; {9}medium terrae Aegypti, pro primario (c)et intimo cultus, n. 2940, 2973, 3436; `statua' {10}pro vero quod ultimum ordinis in naturali; quod in termino, in signum et in testem, patet: [4] apud Mosen, Scripsit Moses omnia verba Jehovae, et surrexit in mane, et aedificabat altare juxta montem {11}Sinai, et duodecim statuas pro duodecim tribubus Israelis, Exod. xxiv 4;
ubi `altare' similiter erat repraesentativum omnis cultus, {12}et quidem repraesentativum boni in cultu; `duodecim autem statuae' repraesentativum veri quod ex bono in cultu; quod `duodecim' sint omnia veri in uno complexu, videatur n. 577, 2089, 2129 f., 2130 f., 3272; quod `duodecim tribus' sint pariter omnia veri Ecclesiae, in capite sequente, ex Divina Domini Misericordia, ostendetur. [5] Quia altaria fuerunt repraesentativa omnis boni cultus, et Ecclesia Judaica instituta fuit ut repraesentaret Ecclesiam caelestem, quae non aliud verum agnovit quam quod ex bono, quod {13}caeleste verum appellatur, nam verum ne minime separare voluit a bono, usque adeo ut ne quidem nominare aliquid fidei seu veri vellet nisi cogitaret de bono, et id ex bono, videatur n. 202, 337, 2069, 2715, 2718, 3246, ideo repraesentativum veri fuit per lapides altaris, et interdictum quod per statuas, ne sic separaretur verum a bono ac repraesentative coleretur verum loco boni; quare ita apud Mosen, Non plantabis tibi lucum cujuscumque arboris juxta altare Jehovae Dei tui quod facies tibi, et non eriges tibi statuam, quam odit Jehovah Deus tuus, Deut. xvi 21, 22;
colere enim verum separatum a bono, seu fidem separatam a charitate, est contra Divinum, quia contra ordinem, [6] quod significatur per quod `non eriges tibi statuam, quam odit Jehovah Deus': sed quod usque erexerint, et sic repraesentaverint illa quae sunt contra ordinem, constat apud Hosheam, Israel secundum multiplicare fructum suum, multiplicat altaria, secundum bonum terrae suae, faciunt bene statuas; sed evertet altaria eorum, vastabit statuas eorum, x 1, 2:
in Libro Primo Regum, Fecit Jehudah malum in oculis Jehovae, . . . et aedificarunt sibi excelsa, et statuas, et lucos, super omni colle alto, et sub omni arbore viridi, xiv [22], 23:
in Libro Secundo Regum, Filii Israelis statuerunt sibi statuas, et lucos, super omni colle alto, et sub omni arbore viridi,xvii 10:
in eodem Libro, Hiskiah removit excelsa, et confregit statuas, et excidit lucum, et contudit serpentem aeneum, quem fecerat Moses, quia suffiebant illi, xviii 4. [7] Quia gentes per traditiones etiam habuerunt quod sanctum cultus repraesentaretur per altaria et per statuas, et tamen illi in malo et falso essent, ideo per `altaria apud gentes' significantur mala cultus, et per statuas {14}falsa, quare mandatum ut destruerentur:
apud Mosen, Altaria gentium evertetis, et statuas eorum confringetis, et lucos eorum exscindetis, Exod. xxxiv 13; Deut. vii 5; xii 3:
apud eundem, Non incurvabis te diis gentium, et non coles illos, et non facies juxta opera eorum, quia destruendo destrues illos, et confringendo confringes statuas eorum, Exod. xxiii 24;
`dii gentium' pro falsis, `opera{15}' pro malis, `confringere statuas' pro destruere cultum ex falso: [8] apud Jeremiam, Nebuchadnezzar rex Babelis confringet statuas domus solis quae in terra Aegypti, et domos deorum Aegypti comburet igne, xliii 13:
apud Ezechielem, Nebuchadnezzar rex Babelis per ungulas equorum suorum conculcabit omnes plateas tuas, populum gladio occidet, et statuas roboris tui in terram descendere faciet, xxvi 11;
ubi de Tyro; `Nebuchadnezzar rex Babelis' pro illo quod vastat, n. 1327 f.; `ungulae equorum' pro {16}infimis intellectualibus, qualia sunt scientifica {17}ex meris sensualibus; quod `ungulae' {18}infima sint, alibi, ex Divina Domini Misericordia, confirmabitur; `equi' pro intellectualibus, n. 2760-2762{19};
`plateae' pro veris, et in opposito sensu pro falsis, n. 2336, `quas conculcare' est destruere cognitiones veri quae per `Tyrum' significantur; quod `Tyrus,' de qua hic agitur, sint cognitiones veri, n. 1201; `populum gladio occidere' pro vera per falsum destruere; quod `populus' praedicetur de veris, n. 1259, 1260, 3295, 3581; et quod `gladius' sit falsum pugnans, n. 2799; inde patet quid sit `statuas roboris in terram facere descendere'; quod `robur' praedicetur de vero et de falso, ex Verbo etiam constat. @1 before ex$ @2 didicerunt$ @3 lignum$ @4 et sic$ @5 nam ut dictum bonum, quod a Domino per internum hominem influit terminatur in externo seu naturali homine in verum, non aliud est cogitatio humana, non aliud loquela hominis, actio hominis nec aliud$ @6 ac$ @7 et$ @8 i n. 1164, 1165, 1186, 1462$ @9 in medio Aegypti, seu medium$ @10 i apud terminum Jehovae$ @11 (Sinai)$ @12 ita$ @13 (c)boni verum$ @14 i eorum$ @15 i gentium$ @16 scientificis quae infimo loco$ @17 sensualia$ @18 talia$ @19 i 3217, hic infima intellectualia, quae sunt ungulae equorum$