9093.“平分它的价银”表其真理将被驱散。这从“分”和“银”的含义清楚可知：“分”是指逐出并驱散（参看6360，6361节）；“银”是指真理（1551，2048，5658，6112，6914，6917，7999节）。“分”表示驱散的原因是，那些联系在一起的事物若被分开了，也会被分散；如一个人若分裂自己的心智，也会毁了它。因为人的心智是联系在一起的两个部分组成的，一部分被称为理解力，一部分被称为意愿。人若将这两部分分开了，就把属于每个部分的事物都分散了；因为这一部分必须从那一部分获得自己的生命，因此当这一部分灭亡时，那一部分也就灭亡了。当有人将真理与良善，或也可说，将信与仁分开时，情况也一样。凡如此行的人就毁灭了这二者。简言之，本应成为一个整体的一切事物若被分开，就会灭亡。
主在路加福音中的话就表示这种分开：
没有人能事奉两个主，不是恶这个爱那个，就是重这个轻那个。你们不能又事奉神，又事奉玛门。（路加福音16:13）
也就是说，既通过信主而事奉主，同时又通过爱世界而事奉世界，因而既承认真理，同时又行恶，这是不可能的。凡如此行的人都有一个分裂的心智，它由此而被毁。由此明显可知为何“分”表示驱散；这同样从马太福音明显看出来：
在料想不到的日子，不知道的时辰，那仆人的主人要来，把他分割了，定他和假冒为善的人同分。（马太福音24:50，51）
此处“分割”表示从良善与真理中分离并移除（4424节），从而驱散它们。
摩西五经：
他们的怒气暴烈可咒；他们的烈怒坚硬可诅；我要把他们分散在雅各中，使他们散居在以色列。（创世记49:7）
这些话出现在以色列关于西缅和利未的预言中。“西缅”和“利未”在此代表那些沉浸于与仁分离之信的人（6352节）；“雅各”和“以色列”代表外在教会和内在教会，以及外在人和内在人（4286，4598，5973，6360，6361节）。“使他们分散在雅各中”表示将他们从外在教会中逐出，“散居在以色列”表示从内在教会中逐出，因而表示驱散与他们同在的教会的良善和真理。
“分”就具有这种含义，这一点也可从巴比伦王伯沙撒和他的大臣、皇后、妃嫔用从耶路撒冷殿中所掠的金银器皿饮酒时，写在墙上的字（但以理书5:2-4，25-28）明显看出来。所写的是：“数算，数算，称一称，分开”，“分开”在此表示与王国分离。这段经文表明那时，一切事物如何具有代表性。它们描述了对良善和真理的亵渎，这亵渎由“巴比伦”来表示。“巴比伦”表示亵渎（参看1182，1283，1295，1304-1308，1321，1322，1326节）；“金银器皿”表示从主所获得的爱之良善和信之真理（1551，1552，5658，6914，6917节）。用这些器皿饮酒，同时却赞美金、银、铜、铁、木、石所造的神，表示亵渎（如但以理书5:4所说的），它们表示一系列邪恶和虚假（4402e，4544，7873，8941节）。这些器皿所来自的“耶路撒冷殿”在至高意义上表示主，在代表意义上表示祂的国度和教会（3720节）。被分裂的伯沙撒的王国表示对良善和真理的驱散，他本人“当夜被杀”表示真理和良善的生命的剥夺，也就是诅咒。因为“分裂”表示驱散；“王”表示良善之真理（1672，2015，2069，3009，3670，4575，4581，4966，5044，5068，6148节）；“王国”所表相同（1672，2547，4691节）；“被杀”表示剥夺真理和良善的生命（3607，6767，8902节）；他被杀的“当夜”表示邪恶和虚假的一种状态（2353，7776，7851，7870，7947节）。由此明显可知那里的一切事物都具有代表性。
我们在以下经文中读到：
他们分我的外衣，为我的里衣拈阄。（诗篇22:18）
马太福音：
他们拈阄分祂的衣服；好应验先知所说的话。（马太福音27:35）
以及约翰福音：
兵丁拿祂的衣服分为四份；又拿里衣，这件里衣原来没有缝儿，是从上头整片织成的。所以，他们就说，我们不要分开它，只要拈阄，看是谁的；好使圣经应验。（约翰福音19:23，24）
人若读了这些话，对圣言的内义一无所知，不会意识到这些话里面藏有什么奥秘；而事实上，每一个细节都含有一个神性奥秘。这奥秘就是：神性真理已经被犹太人驱散了。因为主就是神性真理，这就是为何祂被称为“圣言”（约翰福音1:1等）。“圣言”就是神性真理；祂的衣服代表外在形式的真理；祂的里衣代表内在形式的真理；分衣服代表犹太人对信之真理的驱散。“衣服”表示外在形式的真理（参看2576，5248，5954，6918节）；“里衣”（tunic）表内在形式的真理（4677节）。外在形式的真理就是诸如存在于圣言字义中的那类真理；而内在形式的真理则是诸如存在于圣言灵义中的那类真理。“把衣服分成四份”表示完全驱散，撒迦利亚书（14:4）和其它经文中的分裂也一样。殿中的幔子裂为两半（如马太福音27:51；马可福音15:38所说的）具有同样的含义。那时，磐石崩裂（马太福音27:51）也代表对信的一切事物的驱散；因为“磐石”表示在信方面的主，因而表示从主所领受的信（8581节）。
Potts(1905-1910) 9093
9093. And they shall divide the silver of it. That this signifies that the truth thereof shall be dissipated, is evident from the signification of "dividing," as being to banish and dissipate (see n. 6360, 6361); and from the signification of "silver," as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That "to divide" denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will. He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes. It is the same with him who divides truth from good, or what is the same, faith from charity. He who does this destroys both. In a word, all things which ought to be united in a one, if divided perish. [2] This division is meant by the Lord's words in Luke:
No one can serve two masters; for either he will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13). That is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil. He who does this has a divided mind, from which comes its destruction. From all this it is evident whence it is that "to divide" denotes to dissipate; as is also evident in Matthew:
The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matt. 24:50, 51);
where "to divide" denotes to separate and remove from goods and truths (n. 4424), thus to dissipate. [3] In Moses:
Cursed be their anger, for it was vehement; and their wrath, for it was hard. I will divide them in Jacob, and scatter them in Israel (Gen. 49:7);
where Israel speaks prophetically of Simeon and Levi. By Simeon and Levi are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361). "To divide them in Jacob" denotes to expel them from the external church; and "to scatter them in Israel" denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them. [4] That "dividing" has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem. The writing was:
Numbered, numbered, weighed, and divided (Dan. 5:2-4, 25-28);
where "divided" means separated from the kingdom. In this passage it is plain how all things were at that time representative. In it is described the profanation of good and truth, which is signified by "Babel" (that Babel" denotes profanation, see n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); "vessels of gold and of silver" denote the goods of love and the truths of faith from the Lord (n. 1551, 1552, 5658, 6914, 6917). Profanation is signified by "drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone," as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941). By the "temple at Jerusalem" from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720). The kingdom of Belshazzar being "divided" signified the dissipation of good and truth, and he himself being "slain that night" signified the loss of the life of truth and good, thus damnation; for "to be divided" denotes to be dissipated; "a King" denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by "kingdom" (n. 1672, 2547, 4691); "to be slain" denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the "night" in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947). From this it is plain that all things there were representative. [5] We read in the following passages:
They divided My garments among them, and upon My vesture did they cast a lot (Ps. 22:18). They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matt. 27:35). The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout. They said therefore, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled (John 19:23, 24). He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called "the Word" (John 1). "The Word" denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. (That "garments" denote truths in the external form, see n. 2576, 5248, 5954, 6918; also that "a tunic" denotes truth in the internal form, n. 4677.) Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense. The division of the garments into four parts signified total dissipation, in like manner as the division in Zechariah 14:4, and in other passages; likewise the division into two parts, as we read of the veil of the temple (Matt. 27:51; Mark 15:38). The rending of the rocks also at that time (Matt. 27:51) represented the dissipation of all things of faith, for a "rock" denotes the Lord as to faith, consequently it denotes faith from the Lord.
Elliott(1983-1999) 9093
9093. 'And divide the silver from it' means that its truth will be dispersed. This is clear from the meaning of 'dividing' as banishing and dispersing, dealt with in 6360, 6361; and from the meaning of 'silver' as truth, dealt with in 1551, 2048, 5658, 6112, 6914, 6917, 7999 The reason why 'dividing' means dispersing is that if things existing in association are divided they are also scattered, as when a person destroys his mind by dividing it. For the human mind consists of two parts existing in association; one part is called the understanding, the other part is called the will. A person who divides these two parts scatters what belongs to each part individually; for one part must receive its life from the other, and therefore when one perishes, so does the other. It is similar when someone divides truth from good, or what amounts to the same thing, faith from charity; when anyone does this he destroys both. In short, all the things which ought to be a single whole perish if they are divided.
[2] This division is meant by the Lord's words in Luke,
No one can serve two masters; either he will hate the one and love the other, or he will prefer the one and despise the other. You cannot serve God and mammon. Luke 16:13.
That is, it is not possible to serve the Lord through belief in Him and at the same time serve the world by loving it, thus to acknowledge truth and at the same time to do evil. Anyone who behaves in this way has his mind divided, as a result of which it is destroyed. From all this it is evident why it is that 'dividing' means dispersing; and the same is clearly the meaning in Matthew also,
The master of that slave will come on a day when he does not expect him and in an hour he does not know. And he will divide him and assign him his part with the hypocrites. Matt 24:50, 51.
'Dividing' here means separating and removing from forms of good and truths, 4424, thus dispersing them.
[3] In Moses,
Cursed be their anger, for it is fierce, and their wrath, for it is hard.a I will divide them in Jacob, and will scatter them in Israel. Gen 49:7.
These words occur in Israel's prophetic utterance regarding Simeon and Levi. 'Simeon' and 'Levi' here represent those steeped in faith separated from charity, 6352; and 'Jacob' and 'Israel' represent the external and the internal Church, also the external and the internal man, 4286, 4598, 5973, 6360, 6361. 'Dividing them in Jacob' means banishing them from the external Church, and 'scattering them in Israel' from the internal Church, thus dispersing the Church's forms of good and its truths residing with them.
[4] It is also evident that 'dividing' has this meaning from the words written on the wall when Belshazzar king of Babel, together with his nobles, wives, and concubines, drank wine out of the vessels of gold and of silver that had belonged to the Temple in Jerusalem, Dan 5:2-4, 25, 28. What was written said, 'Numbered, numbered, weighed, and divided,' 'divided' here meaning separated from the kingdom. Those verses show how all things at that time were representative. They describe the profanation of goodness and truth, which is meant by 'Babel'. Profanation is meant by 'Babel', see 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326. Forms of the good of love, also the truths of faith, received from the Lord, are meant by 'the vessels of gold and silver', 1551, 1552, 5658, 6914, 6917. Profanation is meant by drinking out of them, and by praising then the gods of gold, silver, bronze, iron, wood, and stone (as verse 4 says there), which are a string of evils and falsities, 4402 (end), 4544, 7873, 8941. The Temple in Jerusalem' from which the vessels had come means in the highest sense the Lord, and in the representative sense His kingdom and Church, 3720. Belshazzar's kingdom when it had been divided was a sign of the dispersion of goodness and truth, and his being killed that very night a sign of deprivation of the life of truth and good, which is damnation. For 'being divided' is being dispersed; 'king' is the truth of good, 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148, the same thing being meant by 'kingdom', 1672, 2547, 4691; 'being killed' means being deprived of the life of truth and good, 3607, 6767, 8902; and 'the night' in which he was killed is a state of evil and falsity, 2353, 7776, 7851, 7870, 7947. From this it is evident that all things there were representative.
[5] It says in David,
They divided my garments among them, and for my clothing cast lots. Ps 22:18.
And in Matthew,
They divided the garments (the Lord's), casting lots, that it might be fulfilled which was said by the prophet. Matt 27:35.
Also in John,
The soldiers took the garments and made four parts; and the tunic. The tunic was without seam, woven from the top throughout. They said regarding it Let us not divide it, but cast lots for it, whose it may be - so that the Scripture might be fulfilled. John 19:23, 24.
The person who reads these things, knowing nothing about the internal sense of the Word, is unaware of any arcanum that lies concealed within them, when in fact every detail holds a Divine arcanum. The arcanum was that Divine Truths had been dispersed by the Jews. For the Lord was Divine Truth, which is why He is called the Word in John 1:1and the following verses, 'the Word' being Divine Truth. His garments represented truths in the outward form they take, His tunic truths in their inward form; and the dividing of the garments represented the dispersing of the truths of faith by the Jews. For the meaning of 'garments' as truths in the outward form they take, see 2576, 5248, 5954, 6918, and for that of 'tunic' as truth in its inward form, 4677. Truths in their outward form are truths as they exist in the literal sense of the Word, but truths in their inward form are truths as they exist in the spiritual sense of the Word. 'Dividing the garments into four parts' meant total dispersion, in the same way that dividing does in Zechariah 14:4, and elsewhere. Dividing into two parts - as it says in Matt 27:51; Mark 15:38, regarding the veil of the Temple - has a like meaning. The splitting apart of the rocks also at that time, Matt 27:51, represented the dispersing of all matters of faith; for 'rock' means the Lord in respect of faith, and therefore means faith received from the Lord, 8581.
Latin(1748-1756) 9093
9093. `Et divident argentum ejus': quod significet quod verum ejus dissipetur, constat ex significatione `dividere' quod sit exterminare et dissipare, de qua n. 6360, 6361, et ex significatione `argenti' quod sit verum, de qua n. 1551, 2048, 5658, 6112, 6914, 6917, 7999. {1} Quod `dividere' sit dissipare, est quia quae consociata sunt, si dividuntur, etiam disperguntur; sicut qui dividit animum seu mentem suam, is destruit illam; mens enim (o)hominis consociata est (c)a binis, una pars ejus vocatur intellectus, altera vocatur voluntas; qui dividit binas illas partes, is dispergit illa quae unius partis sunt, nam una vivet {2} ex altera, inde perit etiam altera {3}; similiter qui dividit verum a bono, seu quod idem, fidem (c)a charitate; qui hoc facit perdit utrumque; verbo, omnia quae unum erunt, si dividuntur, pereunt. [2] Haec divisio intelligitur per Domini verba apud Lucam, Nullus servire potest duobus (x)dominis; aut unum odio habebit et alterum amabit, aut unum praeferet et {4} alterum contemnet; non potestis Deo servire et mammonae, xvi 13;hoc est, per fidem servire Domino, et per amorem mundo, ita agnoscere verum, et facere malum; qui hoc facit, mentem habet divisam, inde ejus destructio. Ex his patet unde {5} est quod `dividere' {6} sit dissipari; quod etiam constat {7} apud Matthaeum, Veniet Dominus servi hujus in die quo non exspectat, et in hora qua non novit, et dividet eum, et partem ejus cum hypocritis ponet, xxiv [50,] 51;
`dividere' ibi est {8} separare et removere a bonis et veris {9}, n. 4424, ita {10} dissipare: apud Moschen, Maledicta ira illorum, quia vehemens, et excandescentia illorum quia dura; dividam illos in Jacobo, et dispergam illos in Israele, Gen. xlix 7;
haec in prophetico Israelis de `Schimeone' et `Levi'; {11} per `Schimeonem' et `Levin' ibi repraesentantur illi qui in fide separata a charitate sunt, n. 6352, per `Jacobum' et `Israelem' Ecclesia externa et interna, et quoque externus et internus homo, n. 4286, 4598, 5973, 6360, 6361; `dividere illos in Jacobo' est exterminare illos ab Ecclesia externa, et `dispergere in Israele' est ab Ecclesia interna, ita dissipare bona et vera Ecclesiae apud illos. [4] Quod `dividere' id (x)sit, etiam patet a verbis scriptis in pariete cum rex Babelis (x)Belschazar una cum magnatibus, uxoribus, et paelicibus, bibebat vinum ex vasis auri et argenti Templi Hierosolymitani; scriptum fuit, Numeratus, numeratus, appensus, et divisus, Dan. v 2-4, 25, 28 {12};
ubi `divisus' est separatus a regno; ibi quomodo omnia eo tempore fuerunt repraesentativa, patet; describitur ibi profanatio boni et veri, quae per `Babelem' significatur; quod `Babel' sit profanatio {13}, videatur n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326; `vasa auri et argenti' sunt bona amoris et vera fidei {14} a Domino, n. 1551, 1552, 5658, 6914, 6917; profanatio significatur per `bibere ex illis, et tunc laudare deos auri, argenti, aeris, ferri, ligni, et lapidis,' ut legitur ibi versu 4, quae sunt mala et falsa in serie, n. 4402 fin., (m)(x)4544, 7873, 8941, per `Templum Hierosolymitanum' unde vasa, in supremo sensu significatur Dominus, in sensu repraesentativo Ipsius regnum et Ecclesia, n. 3720, `regnum (x)Belschazaris divisum' significabat dissipationem boni et veri, et quod `ipse ea nocte occisus esset' significabat privationem vitae veri et boni, ita damnationem {15}; `dividi' enim est dissipari, {16} `rex' est verum boni, n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148; simile significat {17} `regnum,' n. 1672, 2547, 4691; `occidi' est privari vita veri et boni {18}, n. 3607, 6767, 8902, (o)et `nox in qua occisus' est status mali et falsi, n. 2353, 7776, 7851, 7870, 7947; inde patet quod omnia ibi repraesentativa fuerint.' [5] Legitur apud Davidem, Diviserunt vestes meas sibi, et super vestimentum meum jecerunt sortem, Ps. xxii 19 [A.V. 18]:
et apud Matthaeum, Diviserunt vestes [Domini], jacientes sortem, ut impleretur quod dictum est per prophetam, xxvii 35:
tum {19} apud Johannem, Milites acceperunt vestimenta, et fecerunt quattuor partes; et tunicam; erat tunica inconsuta, desuper texta per totum; dixerunt de illa, Ne dividamus illam, sed sortiamur de illa, cujus sit; ut scriptura impleretur, xix 23, 24;
qui haec legit et nihil de sensu interno Verbi novit, non scit quod aliquid arcani in his lateat, cum tamen in singulis est arcanum Divinum; arcanum erat quod Divina Vera dissipata fuerunt a Judaeis, nam Dominus erat `Divinum Verum', inde Ipse vocatur Verbum, Joh. i 1 seq.; Verbum est Divinum Verum; vestes Ipsius repraesentabant vera in externa forma, et tunica in interna; divisio vestium (x)repraesentabat dissipationem verorum fidei {20} a Judaeis; quod `vestes' sint vera in externa forma, videatur n. 2576, 5248, 5954, 6918, et quod `tunica' sit verum in interna forma, n. 4677; vera in externa forma sunt qualia sunt Verbi in sensu litterali, at vera in interna forma sunt qualia sunt Verbi in sensu spirituali; `divisio vestium in quattuor partes' significabat dissipationem totalem, similiter ac divisio apud Sachariam xiv 4, et alibi; pariter {21} divisio in duas partes, ut legitur de velo Templi, Matth. xxvii 51; Marc. xv 38; discissio petrarum etiam tunc, Matth. xxvii 51, {22} repraesentabat dissipationem omnium fidei, `petra' enim est Dominus quoad fidem, ac inde est fides a Domino, [n. 8581.] @1 The remainder of this number, the whole of n. 9263, and n. 9300(4)-9300(8), appear at the end of A, Volume III, p. 1006-1012.$ @2 vivit$ @3 conservat etiam quae partis alterius sunt$ @4 aut$ @5 nunc$ @6 i in Verbo$ @7 patet$ @8 pro$ @9 malis AI$ @10 i haec$ @11 i et$ @12 After regno, AIT$ @13 i boni et veri$ @14 i Ecclesiae, quae$ @15 inde Regnum illius divisum, per quod in sensu interno significatur dissipatio veri et boni, et ipse occisus$ @16 i et$ @17 etiam$ @18 ac ipse occisus est, quod repraesentabat privationem vitae veri et boni, ita damnationem$ @19 et$ @20 veri dissipationem$ @21 et quoque$ @22 i etiam$