9489.“高一肘半”表就层级而言的完整或完全。这从“一肘半”和“高”的含义清楚可知：“一肘半”是指完整或完全之物，如刚才所述（9488节）；“高”是指就良善、就真理而言的层级。“高”具有这种含义原因是，一切良善和源于它的真理都是从主发出的，主就在最高处，故被称为“至高者”（参看8153节）。因为祂是天堂的太阳（5097，8812节），这太阳在众天堂之上，也是中心，下面的整个天堂靠它存在并持续存在。在天堂，以太阳为中心所测量的一切高度是指良善和源于它的真理上的不同。因此，那些在至内层天堂的人离主更近，因为他们处于对主之爱的良善，因而比其他人更处于良善。那些在中间天堂的人离祂则远一些，因为他们处于一种更低级的良善；那些在最低层天堂的人则离得更远。不过，地狱里的人完全远离主，因为他们陷入邪恶和由邪恶所产生的虚假。这些人甚至不仰望太阳，而是背离这太阳。因此，当天使注视他们时，他们以一种颠倒的位置出现，脚朝上而头朝下。由于在来世，距离和空间是由良善和源于它的真理的状态所决定的表象（9440节），所以“高”在灵义上表示就良善，就真理而言的层级，也就是距离至高者，就是主，因而神性良善本身的层级。
由此明显可知在下列经文中，“高”表示什么，如耶利米书：
他们要来到锡安的高处歌唱，又流归耶和华的美善；他们的灵魂必像浇灌的园子。（耶利米书31:12）
此处“锡安的高处”表示属天良善，也就是在属灵良善之上的良善；由于“高处”表示良善，故经上说“他们要流归耶和华的美善”。以西结书：
亚述是黎巴嫩中的香柏树。其高度甚高，众水使枝条变长。树大条长，成为荣美。（以西结书31:3，5，7）
“亚述”表示一种被启示或光照的理解能力；“黎巴嫩中的香柏树”表示属灵教会；其“高度”表示良善的层级。
同一先知书：
我要把它栽在以色列高处的山上。（以西结书17:23）
又：
在我的圣山，就是以色列高处的山，以色列的全家都要事奉我。（以西结书20:40）
“以色列高处的山”表示在那些属于属灵教会的人当中，良善和源于它的真理的最高层级。在圣言中，大多数事物都有一个反面意义，“高”也是如此；它在反面意义上表示自我之爱的邪恶，因而表示心灵的傲慢（如在以赛亚书14:14；以西结书31:10，14；32:5；阿摩司书2:9；以及其它许多经文）。“高”表示就良善和源于它的真理而言的层级，其另一个原因是，“高”表示内在之物，良善照着层级朝内层事物变得更完美。“高处”之物表示内在之物（参看1735，2148，4210，4599节）。
Potts(1905-1910) 9489
9489. And a cubit and a half the height thereof. That this signifies full in respect to degrees, is evident from the signification of "height," as being degrees in respect to good, and in respect to truth. "Height" has this signification because all good and the derivative truth proceed from the Lord, and the Lord is in the highest, and is therefore called "the Highest" (see n. 8153); for He is the sun of heaven (n. 5097, 8812), and the sun is above the heavens, and is the center from which the universal heaven that is beneath comes forth and subsists. All the heights in heaven, being determined from its sun as the center, are differences of good and of the derivative truth. Consequently they who are in the inmost heaven are nearer to the Lord, because they are in the good of love to Him; thus are in good above all others. Those who are in the middle heaven are more distant from Him, because they are in a lower good; and still more distant are those who are in the ultimate heaven. But those who are in hell have been altogether removed from the Lord, because they are in evil and the derivative falsity. These do not even look toward the sun, but backward from it; and therefore when they are looked at by the angels, they appear in an inverted position, with feet upward and head downward. Now as the distances and spaces in the other life are appearances in accordance with the states of good and the derivative truth (n. 9440), therefore in the spiritual sense "height" signifies degrees in respect to good, and in respect to truth, or degrees from the Highest, who is the Lord, and thus the Divine good itself. [2] From this it is evident what is signified by "height" in the following passages; as in Jeremiah:
They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, and their soul shall be as a watered garden (Jer. 31:12);
where "the height of Zion" denotes celestial good, which is the good above spiritual good; and because "height" denotes good, therefore it is said that "they shall flow together to the good of Jehovah." In Ezekiel:
Asshur was a cedar in Lebanon. Its height was made high, and its branches became long by reason of many waters. It was beautiful in its greatness, in the length of its branches (Ezek. 31:3, 5, 7);
"Asshur" denotes an enlightened rational; "a cedar in Lebanon," the spiritual church; and its "height," the degree of good. [3] Again:
In the mountain of the height of Israel will I plant it (Ezek. 17:23). In the mountain of My holiness, and in the mountain of the height of Israel, all the house of Israel shall serve Me (Ezek. 20:40). "The mountain of the height of Israel" denotes the highest degree of good and of the derivative truth with those who are of the spiritual church. As most expressions in the Word have an opposite sense, so also has "height," and in this sense it signifies the evil of the love of self, thus self-exaltation of mind; as in Isaiah 14:14; Ezekiel 31:10, 14; 32:5; Amos 2:9; and many other passages. A further reason why "height" denotes degrees in respect to good and the derivative truth, is that what is "high" signifies what is internal, and good is perfect according to the degrees toward interior things. (That what is "high" denotes what is internal, see n. 1735, 2148, 4210, 4599.)
Elliott(1983-1999) 9489
9489. 'And a cubit and a half its height' means what is complete so far as degrees are concerned. This is clear from the meaning of 'a cubit and a half' as what is complete, dealt with immediately above in 9488; and from the meaning of 'height' as degrees so far as good and so far as truth are concerned. The reason why 'height' has this meaning is that all good and the truth derived from it emanates from the Lord, and the Lord is in the highest place of all, and therefore is called the Most High, 8153. For He is the Sun of heaven, 5097, 8812, and that Sun is above the heavens; it is also the centre from which the whole of heaven that is underneath is brought into being and kept in being. All heights in heaven, measured from its Sun as the centre, are differences in good and the truth derived from it. Consequently those in the inmost heaven are closer to the Lord, because they are governed by the good of love to Him, thus are governed by good more than all others are. Those in the middle heaven are further away from there because they are governed by a lower kind of good, and those in the lowest are still further away. But those in hell are altogether remote from the Lord, because they are ruled by evil and the falsity arising from it. They do not even look towards the Sun, but backwards, away from the Sun. When regarded by the angels therefore, they appear in an upside down position, feet upwards and head downwards. Now since distances and spatial dimensions in the next life are appearances determined by states of good and the truth derived from it, 9440, 'height' in the spiritual sense means degrees so far as good and so far as truth are concerned, that is, degrees away from the Most High, who is the Lord and so Divine Good itself.
[2] From this it is clear what 'height' means in the following places, as in Jeremiah,
They will come and sing on the height of Zion, and converge towards the goodness of Jehovah; and their soul will be like a watered garden. Jer 31:12.
Here 'the height of Zion' stands for celestial good, which is the level of good above spiritual good. The meaning of 'height' as good is what accounts for the statement that they will 'converge towards the goodness of Jehovah'. In Ezekiel,
Asshur was a cedar in Lebanon. Its height was made high, and its branches were made long by many waters. It was beautiful in its greatness, in the length of its branches. Ezek 31:3, 5, 7.
'Asshur' stands for an enlightened power of reason, 'a cedar in Lebanon' for the spiritual Church, 'its height' for the degree of good.
[3] In the same prophet,
On the mountain height of Israel I will plant it. Ezek 17:23.
Again in the same prophet,
On My holy mountain, and on the mountain height of Israel, all the house of Israel will serve Me. Ezek 20:40.
'The mountain height of Israel' stands for the highest degree of good and of the truth derived from it among those belonging to the spiritual Church. Since most things in the Word have a contrary meaning as well, so too does 'height'. In the contrary sense it means the evil of self-love, and so haughtiness of mind, as in Isa 14:14; Ezek 31:10, 14; 32:5; Amos 2:9; Dan. 4:11, 20; and a number of other places. Another reason why 'height' means degrees so far as good and the truth derived from it are concerned is that what is 'high' means what is internal, and good becomes by degrees more perfect towards more internal parts. For the meaning of what is 'high' as what is internal, see 1735, 2148, 4210, 4599.
Latin(1748-1756) 9489
9489. `Ac cubitus et dimidius altitudo ejus': quod significet plenum quoad gradus, constat ex significatione `cubiti et dimidii' quod sit plenum, de qua mox supra n. 9488, et ex significatione `latitudinis' quod sit gradus quoad bonum et quoad verum; quod altitudo id sit, est quia omne bonum et inde verum procedit ex Domino, et Dominus est in altissimo, et ideo vocatur Altissimus, n. 8153, est enim Sol caeli, n. 5097, 8812, et Sol est supra caelos, et est centrum a quo universum caelum quod {1} infra est existit et subsistit; omnes altitudines in caelo a Sole ejus ut centro sunt differentiae boni et inde veri; inde qui in intimo caelo sunt, propiores Domino sunt quia in bono amoris in Ipsum, ita in bono prae reliquis; qui in caelo medio sunt distant inde magis, quia in bono inferiore sunt, et magis adhuc qui in caelo ultimo; qui autem in inferno sunt, prorsus Domino remoti sunt, quia in malo et inde falso; hi ne quidem spectant ad Solem, sed retro a Sole; quapropter apparent, cum inspiciuntur a angelis, in situ inverso, pedibus sursum et capite deorsum. Quoniam jam distantiae et spatia in altera vita sunt apparentiae secundum status boni et inde veri, n. 9440, {2}ideo `altitudo' in spirituali sensu significat gradus quoad bonum et quoad verum, seu gradus ab Altissimo, Qui est Dominus, ita ipsum Divinum Bonum. 2 {3}Inde constat quid per `altitudinem' significatur in sequentibus his locis, ut apud Jeremiam, Venient et canent in altitudine Zionis, et confluent ad bonum Jehovae; et erit anima eorum sicut hortus irriguus, xxxi 12;ibi `altitudo Zionis' pro {4}bono caelesti, quod est bonum supra bonum spirituale; quia altitudo est bonum, ideo dicitur quod confluent a bonum Jehovae: apud Ezechielem, Aschur cedrus in Libano, alta facta est altitudo ejus, et longi facti rami ejus per aquas multas; pulchra fuit magnitudine sua, longitudine ramorum suorum, xxxi [3,] 5, 7;
`Aschur' pro rationali illustrato, `cedrus in Libano' pro Ecclesia 3 spirituali, `altitudo ejus' pro gradu {5} boni: apud eundem, In monte altitudinis Israelis plantabo illum, xvii 23:
{6}et apud eundem, In monte sanctitatis Meae, et in monte altitudinis Israelis, servient Mihi omnis domus Israelis, xx 40;
`mons altidudinis Israelis' pro summo gradu boni et inde veri apud illos qui ab Ecclesia spirituali. Quoniam pleraque in Verbo sensum oppositum habent, ita quoque altitudo, et in eo sensu significat malum amoris sui, ita elationem animi, ut Esai. xiv (x)14; Ezech. xxxi 10, 14, xxxii 5; Amos ii 9; Dan. iv 8, 17 [A.V. 11, 20]; et (d)pluries alibi. (m)Quod altitudo sit gradus quoad bonum et inde verum, est etiam causa quia `altum' significat internum, et bonum secundum gradus versus interiora perfectus est; quod `altum' sit internum, videatur n. 1735, 2148, 4210, 4599.(n) @1 i longe$ @2 inde constare potest, quod altitudo in spirituali sensu significet$ @3 Simile$ @4 gradu intimo boni, quapropter etiam$ @5 i ejus$ @6 at IT$