655、“向上作到一肘的窗户”表示心智的理解力部分。这从目前所阐述的和以下事实清楚可知：当论述方舟的构造，并且“方舟”表示该教会成员时，理解力部分只能被比作“向上的窗户”。类似的例子出现在圣言的其它部分：人的理解力部分，也就是他的内在视觉，无论是否理性，抑或纯粹是推理，都被称为“窗户”，如以赛亚书：
你这受困苦在暴风雨中飘摇不得安慰的人哪，我必以红宝石造你的太阳（窗户），以红玉造你的城门，以宝石造你四围的边界。（以赛亚书54:11-12）
此处“太阳”用来代替“窗户”，因为有光透进来或照进来。在这段经文中，“太阳”或“窗户”是指来自仁爱的理解力中的概念，故好比“红宝石”；“城门”是指源于这些概念的理性概念；而“边界”是指事实知识和感官事物。此处论述的主题是主的教会。
耶路撒冷圣殿的所有窗户都代表同样的事物：最顶层的窗户代表理解力的概念，中间层的代表理性概念，而最低层的代表事实知识和感官印象，因为窗户有三层（列王纪上6:4，6，8）。以西结书（40:16，22，25，33，36）中的新耶路撒冷的窗户也是如此。耶利米书：
死亡上来，进了我们的窗户，入了我们的宫殿，要从街上剪除孩童，从巷上剪除少年人。（耶利米书9:21）
此处所指的是中间层的窗户，也就是理性概念，经上说，它们正在被毁；“街上的孩童”是指新生的真理。“窗户”因表示属于真理的理解力的概念和理性概念，故也表示属于虚假的推理。如在同一先知书：
祸哉！那以不公义盖房屋，以不公平造楼房的；他说，我要为自己盖广大的房屋、宽敞的楼房，为自己开辟窗户，镶上香柏木，漆上红色。（耶利米书22:13-14）
此处“窗户”表示虚假的假设。西番雅书：
群畜，就是那个民族的各类野兽必躺卧在她中间。鹈鹕和麻鳽都要宿在她的石榴树上；有声音在窗户内歌唱；荒废必临到门槛上。（西番雅书2:14）
这论及亚述和尼尼微；“亚述”表示理解力，此处理解力已经荒废；“有声音在窗户内歌唱”表示基于幻想或谬念的推理。
New Century Edition
Cooper(2008,2013)
[NCE]655. The symbolism of the window to be completed to a cubit above as the ability to understand is visible to anyone from the statements just made. Further clarity comes from considering that if the subject is the construction of the ark, and if the ark symbolizes a person in the church, the ability to understand cannot be compared to anything but a window above.
In other places too the Word calls human intellect (in other words, our inner sight) a window, whether that intellect engages in reason or merely rationalizes. In Isaiah, for example:
Afflicted one, tossed by a whirlwind, disconsolate: I will use rubies for your suns [windows],{*1} and make your gates of garnets and your whole border of desirable stones. (Isaiah 54:11-12)
The word used here for windows is suns because of the light that windows let in or transmit. The suns or windows are ideas in the intellect — ones that spring from charity, which is why they are described as rubies. The gates are rational concepts from the same source. The border is organized knowledge and sensory evidence. All of these items have to do with the Lord's church.
[2] All the windows in the Temple at Jerusalem represented the same thing. The ones at the top represented matters of understanding, those in the middle represented matters of reason, while those on the bottom represented matters of fact and sense impressions (the annex being three-storied; see 1 Kings 6:4, 6, 8). The windows of [the temple in] the new Jerusalem described by Ezekiel (40:16, 22, 25, 33, 36) have a similar representation.
In Jeremiah:
Death climbed through our windows, it came into our palaces, to cut off the toddler in the street, the youths in the avenues. (Jeremiah 9:21)
This is referring to windows of the middle story, which are matters of reason, and it says that these are obliterated. The toddler in the street is newborn truth.
As windows symbolize truth gained through the intellect and reason, they also symbolize falsity resulting from the misuse of reason. An example from the same author:
Doom to those who build their house on what is not justice and their upper rooms on what is not judgment; who say, "I will build myself a house of [large] dimensions, and upper rooms that are spacious," and cut windows out for themselves (and it is paneled in cedar), painting it with vermilion. (Jeremiah 22:13-14)
The windows stand for falsities adopted as premises. In Zephaniah:
Packs of animals will lie down in its midst, every wild animal of that nation. Both the spoonbill and the qippod{*2} will spend the night among its pomegranates. A voice will sing in the window; devastation is at the threshold. (Zephaniah 2:14)
This concerns Assyria and Nineveh, Assyria symbolizing the intellect, here one that has been devastated. A voice singing in the windows stands for misguided logic based on illusions.
Footnotes:
{*1} The gloss in brackets is Swedenborg's; he apparently felt it necessary to add the clarification because the Hebrew word (שְׁמָשֹׁת [šǝmāšōṯ]) literally means "suns" but connotes "windows" in this context. [LHC]
{*2} Swedenborg here inserts a Latin transliteration of the Hebrew word קִפֹּד (qippōḏ), the meaning of which is uncertain. Elsewhere (1188:4, for instance), Swedenborg, like Schmidt 1696, translates the word as anataria, a water-loving bird of prey capable of eating ducks; the exact species is unknown. [LHC]
Potts(1905-1910) 655
655. That the "window" which was to be "made perfect to a cubit from above" signifies the intellectual part, anyone may see from what has now been said; and also from the fact that when the construction of the ark is being treated of, and by the "ark" is signified the man of the church, the intellectual part cannot be otherwise compared than to a "window from above." And so in other parts of the Word: the intellectual part of man, that is, his internal sight, whether it be reason, or mere reasoning, is called a "window." Thus in Isaiah:
O thou afflicted, tossed with tempest and not comforted, I will make thy suns (windows) of rubies, and thy gates of carbuncles, and all thy border of pleasant stones (Isa. 54:11-12). Here "suns" are put for "windows" from the light that is admitted, or transmitted. The "suns" or "windows" in this passage are intellectual things that come from charity, and therefore they are likened to a "ruby;" the "gates" are rational things thence derived; and the "border" is that which is of knowledge and the senses [scientificum et sensuale]. The Lord's church is here treated of. [2] All the windows of the temple at Jerusalem represented the same: the highest of them the intellectual things; the middle, rational things; and the lowest, the things of knowledge and the senses; for there were three stories (1 Kings 6:4, 6, 8). Likewise the windows of the new Jerusalem in Ezekiel (40:16, 22, 25, 33, 36). In Jeremiah:
Death is come up into our windows, it is entered into our palaces; to cut off the little child from the street, the young men from the streets [vicis] (Jer. 9:21). Windows of the middle story are here meant, which are rational things, it being meant that they are extinguished; the "little child in the street" is truth beginning. [3] Because "windows" signify things intellectual and rational that are of truth, they signify also reasonings that are of falsity. Thus in the same Prophet:
Woe unto him that buildeth his house in what is not righteousness, and his chambers in what is not judgment; who saith, I will build me a house of measures, and spacious chambers, and he cutteth him out windows, and it is floored with cedar, and painted with vermilion (Jer. 22:13-14). Here "windows" denote principles of falsity. In Zephaniah:
Droves of beasts shall lie down in the midst of her, every wild animal of his kind [gentis], both the cormorant and the bittern [chippod] shall lodge in the pomegranates thereof; a voice shall sing in the window; wasting shall be upon the threshold (Zeph. 2:14). This is said of Asshur and Nineveh; "Asshur" denotes the understanding, here vastated; a "voice singing in the windows" reasonings from phantasies.
Elliott(1983-1999) 655
655. The window that was to be finished to a cubit above' means the understanding part of the mind. This may become clear to anyone from what has been stated so far, and also from the fact that when the subject is the construction of the ark and 'the ark' means the member of the Church, the understanding part cannot be compared to anything other than 'a window above'. Similar examples occur in the Word in which man's understanding part, that is, his internal sight - whether reason is present or mere reasoning - is called a 'window', as in Isaiah,
O afflicted one, storm-tossed, and not comforted, I will make your suns (windows) of ruby, and your gates into carbuncle stones, and all your border into pleasant stones. Isa 54:11, 12.
Here the word 'suns' is used instead of the word 'windows' because of the light sent in or through. 'Suns' or 'windows' here are intellectual concepts springing indeed from charity, which is why they are likened to a ruby. 'Gates' are rational concepts deriving from these, and 'border' is factual knowledge and sensory evidence. Here the subject is the Lord's Church.
[2] All the windows of the Temple in Jerusalem had the same representation; the highest represented intellectual concepts, the middle rational concepts, while the lowest represented facts and sensory evidence, for there were three storeys, 1 Kings 6:4, 6, 8. Similarly the windows of the New Jerusalem, in Ezekiel 40:16, 22, 25, 33, 76. In Jeremiah,
Death has come up into our windows, it has entered our palaces, cutting off the young child from the street and young men from the lanes. Jer. 9:21.
Here middle-storey windows are meant, which is to say that rational concepts are being destroyed. 'The young child in the street' is new-born truth. Since 'windows' means intellectual concepts and rational concepts, which are matters of truth, the same also means reasonings, which are matters of falsity, as in the same prophet,
Woe to him who builds his house in unrighteousness, and his upper rooms not in judgement, who says, I will build myself a wide house and spacious upper rooms, and he cuts out windows for himself, panelling it with cedar and painting it with vermilion. Jer. 21:13, 14.
The 'windows' stands for false assumptions. In Zephaniah,
Herds of beasts will lie down in the midst of her, every wild beast of that nation. Both the spoonbill and the qippoda will lodge in her pomegranates.b A voice will sing in the window, vastation will be on the threshold. Zeph. 2:14.
This refers to Asshur and Nineveh. 'Asshur' stands for the understanding, here when it has been laid waste, while 'a voice singing in the windows' stands for reasonings based on false notions.
Latin(1748-1756) 655
655. Quod per 'fenestram, quae quoad cubitum perficienda superne' significetur intellectuale, constare potest unicuique ex illis quae nunc dicta sunt; tum ex eo quod intellectuale non aliter comparari queat quam fenestrae superne, cum agitur de constructione arcae et per 'arcam' significatur homo Ecclesiae: in Verbo similiter appellatur 'fenestra' hominis intellectuale, sive sit ratio sive ratiocinatio, hoc est, visus ejus internus; ut apud Esaiam, Afflicta, turbine jactata, non consolata;... ponam pyropum soles {1} (fenestras) tuos, et portas tuas in lapides carbunculi, et omnem finem tuum in lapides desiderii, liv 11, 12;ibi pro fenestris 'soles' a lumine quod immittitur seu transmittitur; 'soles seu fenestrae' ibi sunt intellectualia, et quidem ex charitate, quare 'pyropo' assimilantur; 'portae' sunt rationalia inde; et 'finis' est scientificum et sensuale; agitur ibi de Ecclesia Domini. [2] Omnes 'fenestrae' Templi Hierosolymae idem repraesentabant, illarum 'supernae' intellectualia, 'mediae' rationalia, et 'infimae' scientifica et sensualia, nam tres substructiones erant, 1 Reg. vi 4, 6, 8; similiter 'fenestrae' Novae Hierosolymae apud Ezechielem, xl 16, 22, 25, 33, 36: apud Jeremiam, Ascendit mors in fenestras nostras, venit in palatia nostra, ad exscindendum infantem e platea, juvenes e vicis, ix 20 [A.V. 21];
ubi fenestrae mediae mansionis significantur, quae sunt rationalia quod exstinguantur; 'infans in platea' est nascens veritas. Quia 'fenestrae' significant intellectualia et rationalia quae sunt veri, etiam significant ratiocinia quae sunt falsi; ut apud eundem, Vae aedificanti domum suam in non justitia, et hyperoa sua in non judicio,... qui dicit, Aedificabo mihi domum mensurarum, et hyperoa spatiosa, et excidit sibi fenestras, et tabulata cedro, et pingenda minio, xxii 13, 14;
'fenestrae' pro principiis falsi: apud Zephaniam, Cubabunt in medio ejus catervae bestiarum, omnis fera ejus gentis; tam platea {2} quam chippod in malogranatis ejus pernoctabunt; vox cantabit in fenestra, vastitas in limine, ii 14;
de Asshure et Ninive, 'Asshur' pro intellectu, hic vastato; 'vox cantans in fenestris' pro ratiociniis ex phantasiis. @1 Heb. [ ] (shimshoth)='suns.' Only in reference to the ark the word used for window is [ ] (tsohar)='light', that which shines.'$ @2 platea='spoonbill' but here Heb. [ ] (qaath)=pelican or heron (A.V. has 'cormorant'); [ ] (qippod)=hedgehog or porcupine (A.V. has 'bittern'). Sch. has platea et anataria.$