9716.“长五肘，宽五肘”表由良善和真理同等构成。这从“五”、“长”和“宽”的含义清楚可知。“五”是指同等，因为当两个维度彼此相同时，如此处的长和宽，所表示的是同等。坛的长和宽之所以都是五肘，是因为“五”与“十”、“一百”、“一千”所表相同；这些数字都表示大量、全部，完全或完整之物；在论述主的至高意义上则表示无限之物。“五”也具有大致相同的含义，因为复合数与构成它们的简单数所表相同，简单数因此类似于它们的复合数（5291，5335，5708，7973节）；“十”、“一百”和“一千”表示大量、全部，完全或完整之物（参看2636，3107，4400，4638，8715节）；“五”也是（5708，5956，9102节）；当论及神性时，“一千”表示无限之物（2575节）。“长”是指良善（1613，9487节）；“宽”是指真理（1613，3433，3434，4482，9487节）。由此明显可知，“长五肘，宽五肘”表示由良善和真理同等构成。当真理补足良善，良善补足真理时，因而当良善和真理行如一体，形成一个婚姻，如主使它们在天堂里如此时，就说“良善和真理同等”。这一点可通过人的意愿和理解力来说明。当理解力与意愿行如一体时，也就是当人感觉真理是良善补足物，良善是真理的补足物时，他就同等地享有良善和真理。此外，理解力致力于感知发自良善的真理，意愿则致力于感知存在于真理里面的良善。
Potts(1905-1910) 9716
9716. Five cubits the length, and five cubits the breadth. That this signifies equally from good and from truth, is evident from the signification of "five," as being equally; for when two things are alike, as in this case the length and the breadth, there is equality. The length and the breadth of the altar were five cubits, because "five" signifies also the same as "ten," "a hundred," and "a thousand," and by these numbers is signified much, all, what is full; and in the supreme sense which treats of the Lord, what is infinite; therefore such also is the signification of "five;" for compound numbers signify the like as the simple numbers of which they are composed, and therefore the simple numbers the like as their compounds (n. 5291, 5335, 5708, 7973). (That "ten," "a hundred," and "a thousand" denote much, all, and what is full, see n. 2636, 3107, 4400, 4638, 8715; likewise "five," n. 5708, 5956, 9102; and that "a thousand" when said of the Divine denotes what is infinite, n. 2575.) And from the signification of "length," as being good (n. 1613, 9487); and from the signification of "breadth," as being truth (n. 1613, 3433, 3434, 4482, 9487). From this it is evident that by "five cubits the length, and five cubits the breadth" is signified equally from good and from truth. It is said "equally from good and from truth," when truth is of good and good is of truth; thus when good and truth act as one, and form a marriage, such as is in heaven from the Lord. This can be illustrated by the understanding and the will in man; when the understanding acts as one with the will, that is, when man perceives truth to be of good, and good to be of truth, then he partakes equally of good and of truth. Moreover, the understanding has been appointed for the perception of truth from good, and the will for the perception of good in truth.
Elliott(1983-1999) 9716
9716. 'Five cubits the length and five cubits the breadth' means that which consists equally of good and of truth. This is clear from the meaning of 'five' as an equality, for when two dimensions are the same as each other, as the length and the breadth are here, an equality is meant (the reason why the length and the breadth of the altar were five cubits each was that five is also similar in meaning to ten, a hundred, and a thousand. These numbers mean what is much, all, or complete, and in the highest sense, in which the Lord is the subject, what is infinite. Five too has much the same meaning, since composite numbers are similar in meaning to the simple ones of which they are the products, and simple numbers are accordingly similar to their composites, 5291, 5335, 5708, 7973. For the meaning of ten, a hundred, and a thousand as what is much, all, or complete, see 2636, 3107, 4400, 4638, 8715, and five likewise, 5708, 5956, 9102; and for the meaning of a thousand, used in reference to the Divine, as what is infinite, 2575); from the meaning of 'the length' as good, dealt with in 1613, 9487; and from the meaning of 'the breadth' as truth, dealt with in 1613, 3433, 3434, 4482, 9487. From all this it is evident that 'five cubits the length and five cubits the breadth' means that which consists equally of good and of truth. The expression 'equally of good and of truth' is used when the truth complements the good and the good complements the truth, thus when they act as one and form a marriage, such as the Lord causes them to do in heaven. Human will and understanding may serve to illustrate this. When the understanding acts as one with the will, that is, when the person perceives truth to be the complement of good, and good to be the complement of truth, that which consists equally of good and of truth exists with him. Furthermore the understanding has been dedicated to perceiving the truth that emanates from good, and the will to perceiving the good present within truth.
Latin(1748-1756) 9716
9716. `Quinque cubiti longitudo et quinque cubiti latitudo': quod significet aeque ex bono et ex vero, constat ex significatione `quinque' quod sint aeque, nam cum bina sunt similia {1}, ut hic longitudo et latitudo, est aeque. Quod altaris longitudo et latitudo essent quinque cubitorum, erat quia quinque (o)etiam simile significant cum decem, cum centum, et cum mille, et per hos numeros significatur multum, omne, {2} plenum, et in supremo sensu, in quo de Domino, infinitum; ita quoque quinque; nam numeri compositi simile cum simplicibus a quibus sunt, et sic simplices simile cum suis compositis, significant, n. 5291, 5335, 5708, 7973; quod decem, centum, et mille sint multum, omne, et plenum, videatur n. (x)2636, (a)3107, 4400, 4638, 8715, et quoque quinque, n. 5708, 5956, 9102, et quod mille, cum de Divino, sint infinitum, n. 2575; (x)ex significatione `longitudinis' quod sit bonum, de qua n. 1613, 9487; et ex significatione `latitudinis' quod sit verum, de qua n. 1613, 3433, 3434, 4482, 9487; inde patet quod per quinque cubitorum (x)longitudinem et quinque cubitorum (x)latitudinem' significetur aeque ex bono et ex vero. Aeque ex bono et ex vero dicitur, cum verum est boni et bonum (o)est veri, ita cum verum et bonum {3} unum agunt, et formant conjugium, quale in caelo a Domino; hoc illustrari potest per intellectuale et voluntarium apud hominem, cum intellectuale unum agit cum voluntario, hoc est, cum homo percipit verum esse boni, (c)et bonum esse veri, tunc ei aeque ex bono et ex vero {4}; intellectuale etiam dicatum est perceptioni veri ex bono, et voluntarium perceptioni boni in vero. @1 duo similia sunt$ @2 i et$ @3 bonum et verum$ @4 i est$