9741.“你要作居所的院子”表最低层天堂。这从“居所的院子”的含义清楚可知。“居所的院子”是指天堂的外在部分，因而是指最低层的天堂，因为天堂分为三层，即至内层，中间层和最低层。居所的至内在部分，就是法柜所在之处，代表至内层天堂；帷帐之外的居所代表中间天堂；现在所论述的院子则代表最低层天堂。该天堂被称为“院子”，是因为住在那里的，是那些处于信之良善，然而尚未处于对邻之仁的良善之人；那些处于仁之良善的人住在中间天堂。住在被称为“院子”的最低层天堂的人，被称为天使灵；住在中间的人被称为属灵天使；而住在至内层天堂的人被称为属天天使。
此外，“院子”也表示信之良善本身，就是最低层天堂的良善，因为人正是通过该良善被引入对邻之仁的良善，就是中间天堂的良善。要知道，与人同在的良善构成他的天堂，他的良善如何，他的天堂就如何。有三种天堂按顺序彼此跟随，即：信之良善，对邻之仁的良善，对主之爱的良善。信之良善构成最低层或第一层天堂，如前所述；对邻之仁的良善构成中间或第二层天堂；对主之爱的良善构成至内层或第三层天堂。
有必要用几句话来说一说，让人们更好地了解天堂的布局。天堂分为两个国度，即属天国度和属灵国度；每个国度都有一个内在部分和一个外在部分。那些处于对主之爱的良善之外住在属天国度的内在部分，那些处于相爱的良善之人则住在它的外在部分；但那些处于对邻之仁的良善之人住在属灵国度的内在部分，那些处于信之良善的人则住在它的外在部分（参看9680节）。那被称为最低层或第一层天堂，由院子来代表的，就是这两个国度各自的外在部分。这解释了为何殿周围有两个院子，即一个外院和一个内院；外院表示那些住在属灵国度的外在部分之人，内院表示那些住在属天国度的外在部分之人。
关于耶路撒冷圣殿的这两个院子，可参看列王纪上（6:3，36）和列王纪下（21:5）；关于新殿的外院，可参看以西结书（40:17，31，34；42:1-20）；关于那里的内院，可参看以西结书（40:23，28，32，44；42:3；43:5）。由此明显可知，殿的外院所代表的最低层天堂由信之良善构成，内院所代表的最低层天堂由相爱的良善构成。那些处于相爱的良善之人处于为了良善的缘故而对良善的情感之中；而那些处于信之良善的人则处于为了真理的缘故而对真理的情感之中。因为良善在属天国度掌权，而真理则在属灵国度掌权。
两个“院子”表示最低层天堂，这一点从圣言中提到它们的经文明显看出来，如以西结书：
耶和华的荣耀从基路伯之上上升，在殿的门槛以上。殿内满了云彩，内院也满了云彩。院子充满耶和华荣耀的光辉，基路伯翅膀的响声听到外院。（以西结书10:3-5）
院子是最低层天堂的代表，所以它充满云彩和耶和华荣耀的光辉，和那殿本身一样；因为“云彩”和“荣耀”表示神性真理。“云彩”就具有这种含义（参看5922，6343e，6752，8106，8443节），“荣耀”也是（8267，8427，9429节）；“翅膀的响声”表示源于良善的信之真理（8764，9514节）。
同一先知书：
灵将我举起带入殿的内院；看哪，耶和华的荣耀充满了殿。我听见有一位从殿中对我说话，说，人子啊，这是我宝座之地，是我脚掌所踏之地。我要在这里住在以色列人中间，直到永远。（以西结书43:5-7）
此处，殿和院子一起被称为“耶和华的宝座之地，是祂脚掌所踏之地”，因为殿和院子一起代表天堂；“耶和华的宝座”是指属灵天堂（5313，8625节），“祂脚掌所踏之地”是指最低层天堂。
在下列经文中，“院”和两“院”也表示最低层天堂。诗篇：
你所拣选、使他靠近的有福了！他要住在你的院中；我们必因你家的美善、你圣殿的圣洁而心满意足。（诗篇65:4）
显然，“住在院中”表示住在天堂。又：
在你两院住一日，胜似千日；宁可站在我神家的门坎上，也不愿住在恶人的帐棚里。（诗篇84:10）
又：
他们栽于耶和华的家中，发旺在我们神的两院里。（诗篇92:13）
又：
要将耶和华的名所当得的荣耀归给祂，拿供物来进入祂的两院。（诗篇96:8）
又：
你们要赞美耶和华的名；站在耶和华家中，在我们神家两院中的耶和华的仆人啊，你们要赞美祂！（诗篇135:1，2）
以赛亚书：
他们要收割五谷和新酒，要吃并赞美耶和华，那聚敛的要在我圣所的两院内喝。（以赛亚书62:9）
在这些经文中，“两院”表示最低层天堂，因为更内在的天堂被称为“耶和华的家”和“祂的殿”（3720节）。
启示录：
天使说，起来，将神的殿和祭坛，并在殿中礼拜的人都量一量。只是殿外的院子要留下，不用量，因为这是给了外邦人的；他们要将圣城踏在脚下四十二个月。（启示录11:1，2）
“殿和祭坛，并在殿中礼拜的人”是指教会和教会的敬拜；“殿外的院子”是指相爱的良善，如前所述；“圣城所给并被踏在脚下的外邦人”是指摧毁教会的爱自己爱世界的邪恶（6306节）；“四十二个月”与六周所表相同，六周与一周中的六天所表相同，因为六乘七得四十二；“七天”或一周表示一个完整时期，无论长短（2044，3845节）；第七天，就是安息日之前的六天表示前一个教会，直到它结束，以及一个新教会的建立；因为“安息日”表示良善和真理的结合，因而表示教会（8495，8510，8889，8893，9274节）。
Potts(1905-1910) 9741
9741. And thou shalt make the court of the Habitation. That this signifies the ultimate heaven is evident from the signification of "the court of the Habitation" as being the external of heaven, thus the ultimate heaven. For there are three heavens-the inmost, the middle, and the ultimate; the inmost heaven was represented by the inmost part of the habitation, where was the ark of the Testimony; the middle heaven, by the Habitation outside the veil; and the ultimate heaven by the court, which is now treated of. This heaven is called "the court" because in it are those who are in the good of faith, and not yet in the good of charity toward the neighbor; those who are in the good of charity are in the middle heaven. Those who are in the ultimate heaven, which is called "the court," are called "angelic spirits;" those who are in the middle heaven are called "spiritual angels;" but those who are in the inmost heaven are called "celestial angels." [2] Moreover, the very good of faith, which is the good of the ultimate heaven, is a court, for through it man is introduced into the good of charity toward the neighbor, which is the good of the middle heaven. Be it known that the good with a man makes his heaven, and that his heaven is such as his good is. There are three goods which follow in order: the good of faith, the good of charity toward the neighbor, and the good of love to the Lord. The good of faith, as just said, makes the ultimate or first heaven; the good of charity toward the neighbor makes the middle or second heaven; and the good of love to the Lord makes the inmost or third heaven. [3] A few words shall be said in order to make known still better how the case is with the heavens. The heavens are distinguished into two kingdoms: the celestial kingdom, and the spiritual kingdom; and in each of these kingdoms there is an internal and an external. In the internal of the celestial kingdom are those who are in the good of love to the Lord, and in its external are those who are in the good of mutual love; but in the internal of the spiritual kingdom are those who are in the good of charity toward the neighbor, and in its external are those who are in the good of faith (see n. 9680). The external of both kingdoms is what is called the ultimate or first heaven, and was represented by the court. It was for this reason that the court around the temple was twofold, outer and inner; the outer court denotes those who are in the external things of the spiritual kingdom, and the inner court those who are in the external things of the celestial kingdom. [4] With respect to these two courts of the temple at Jerusalem, see 1 Kings 6:3, 36; 2 Kings 21:5. With respect to the outer court of the new temple in Ezekiel, see Ezek. 40:17, 31, 34; 42:1-20; and with respect to the inner court there, Ezek. 40:23, 28, 32, 44; 42:3; 43:5. From this it is evident that it is the good of faith which makes the ultimate heaven that was represented by the outer court of the temple, and that it is the good of mutual love which makes the ultimate heaven that was represented by the inner court. Those who are in the good of mutual love are in the affection of good for the sake of good; but those who are in the good of faith are in the affection of truth for the sake of truth; for good rules in the celestial kingdom, but truth in the spiritual kingdom. [5] That the ultimate heaven is signified by "the courts," is evident from the passages in the Word where these are mentioned; as in Ezekiel:
The glory of Jehovah lifted up itself above the cherub, over the threshold of the house; and the house was filled with the cloud, and the cloud filled the inner court, and the court was full of the brightness of the glory of Jehovah. And the voice of the wings of the cherubs was heard even to the outer court (Ezek. 10:3-5). As the court was the representative of the ultimate heaven, therefore it was filled with the cloud and the brightness of the glory of Jehovah, as was the house itself; for "the cloud" and "the glory" denote Divine truth (that a "cloud" denotes this, see n. 5922, 6343, 6752, 8106, 8443; and also "glory," n. 8267, 8427, 9429); "the voice of the wings" denotes the truth of faith from good (n. 8764, 9514). [6] Again:
The spirit took me up, and brought me into the inner court of the temple, when behold the glory of Jehovah filled the house. And I heard one speaking unto me out of the house, saying, Son of man, this is the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel forever (Ezek. 43:5-7);
here the temple together with the court is called "the place of the throne of Jehovah, and the place of the soles of His feet," because the temple together with the court represented heaven; "the throne of Jehovah" denotes the spiritual heaven (n. 5313, 8625), and "the place of the soles of His feet" denotes the ultimate heaven. [7] The ultimate heaven is also signified by "the court," and by "courts," in the following passages. In David:
Blessed is he whom Thou choosest, and causest to approach; he shall dwell in Thy courts; we shall be sated with the good of Thy house, with the holy of Thy temple (Ps. 65:4);
it is evident that to "dwell in the courts" denotes to dwell in heaven. Again:
A day in Thy courts is better than thousands. I have chosen to stand at the door in the house of my God (Ps. 84:10). Give unto Jehovah the glory of His name; bring an offering, and come into His courts (Ps. 96:8). Praise ye the name of Jehovah; praise ye, O servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God (Ps. 135:1, 2). They shall gather the grain and the new wine; they shall eat it, and praise Jehovah, and they that shall gather it shall drink it in the courts of My holiness (Isa. 62:9). In these passages "the courts" denote the ultimate heavens, for the interior heavens are called "the house of Jehovah" and "His temple" (n. 3720). [8] In John:
The angel said, Arise and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple cast out, and measure it not; because it hath been given unto the Gentiles; and the holy city shall they tread under foot forty and two months (Rev. 11:1, 2);
"the temple, and the altar, and they that worship therein" denote the church and the worship of the church; "the court without the temple" denotes the good of mutual love (as before said); "the Gentiles, to whom it has been given to tread under foot the holy city," denote the evils of self-love and of the love of the world, which destroy the church (n. 6306); "forty and two months" signify the like as six weeks, and six weeks the like as the six days of one week, for six multiplied by seven makes forty-two; "a week" signifies an entire period, greater or less (n. 2044, 3845); "the six days which precede the seventh," which is the Sabbath, signify the former church even to the end, and the setting up of a new church; "the Sabbath" denotes the conjunction of good and truth, thus the church (n. 8495, 8510, 8889, 8893, 9274).
Elliott(1983-1999) 9741
9741. 'And you shall make the court of the dwelling-place' means the lowest heaven. This is clear from the meaning of 'the court of the dwelling-place' as the external part of heaven, thus the lowest heaven; for there are three heavens, the inmost, the middle, and the lowest. The inmost was represented by the inmost part of the dwelling-place, where the ark of the Testimony was; the middle one by the dwelling-place outside the veil; and the lowest by the court, which is the subject now. This heaven is called the court because they who are there are those who are governed by the good of faith and not as yet by the good of charity towards the neighbour - they who are governed by the good of charity being those who are in the middle heaven. Those in the lowest heaven, which is called the court, are called angelic spirits; those in the middle heaven are called spiritual angels; but those in the inmost heaven are called celestial angels.
[2] The good of faith itself too, which is the good of the lowest heaven, is meant by 'the court', because it is through this good that a person is led on into the good of charity towards the neighbour, which is the good of the middle heaven. It should be remembered that the good present with a person constitutes his heaven and that the kind of heaven that is his is determined by the kind of good that is his. There are three kinds of good that follow one another in order - the good of faith, the good of charity towards the neighbour, and the good of love to the Lord. The good of faith constitutes the lowest or first heaven, as stated above; the good of charity towards the neighbour constitutes the middle or second heaven; and the good of love to the Lord constitutes the inmost or third heaven.
[3] A little more needs to be said to give people an even better knowledge of the arrangement of the heavens. The heavens are divided into two kingdoms, the celestial kingdom and the spiritual kingdom; and in each kingdom there is an internal part and an external. The internal part of the celestial kingdom is inhabited by those who are governed by the good of love to the Lord, and the external part of it by those who are governed by the good of mutual love; but the internal part of the spiritual kingdom is inhabited by those who are governed by the good of charity towards the neighbour, and the external part of it by those who are governed by the good of faith, see 9680. The external part of each kingdoma is what is called the lowest or first heaven and was represented by the court. This explains why there were two courts around the temple, an outer and an inner, the outer court standing for those who inhabit the external parts of the spiritual kingdom and the inner court for those inhabiting the external parts of the celestial kingdom.
[4] Regarding these two courts of the temple in Jerusalem, see 1 Kings 6:3, 36; 2 Kings 21:5. Regarding the outer court of the new temple in Ezekiel, see Ezek. 40:17, 31, 34; 42:1-end; and regarding the inner court there, Ezek. 40:23, 28, 32, 44; 42:3; 43:5. From all this it is evident that the lowest heaven which was represented by the outer court of the temple is composed of the good of faith, and the lowest heaven which was represented by the inner court is composed of the good of mutual love. Those governed by the good of mutual love are governed by an affection for good for goodness' sake, whereas those governed by the good of faith are governed by an affection for truth for truth's sake. For good has dominion in the celestial kingdom, whereas truth has it in the spiritual kingdom.
[5] The fact that the lowest heaven is meant by 'the courts' is evident from places in the Word where they are mentioned, as in Ezekiel,
The glory of Jehovah roseb from above the cherub over the threshold of the house, and the house was filled with the cloud; and the cloud filled the inner court.c And the court was full of the brightness of the glory of Jehovah, and the sound of the wings of the cherubs was heard as far as the outer court. Ezek. 10:3-5.
The court was representative of the lowest heaven, and that was why it was filled, as was the house itself, with the cloud and the brightness of the glory of Jehovah, for 'the cloud' and 'the glory' mean Divine Truth. As regards 'the cloud', that it has this meaning, see 5922, 6343 (end), 6752, 8106, 8443, and also 'the glory', 8267, 8427, 9429. 'The sound of the wings' means the truth of faith derived from good, 8764, 9514.
[6] In the same prophet,
The spirit lifted me up and led me into the inner court of the temple; and behold, the glory of Jehovah filled the house. And I heard Him speaking to me from the house, saying, Son of man, [this is] the place of My throne, and the place of the soles of My feet, where I shall dwell in the midst of the children of Israel forever. Ezek. 43:4-7.
Here the temple and the court are called 'the place of Jehovah's throne, and the place of the soles of His feet' because the temple and the court represented heaven, 'Jehovah's throne' being the spiritual heaven, 5313, 8625, 'the place of the soles of His feet' the lowest heaven.
[7] The lowest heaven is also meant by 'court' and 'courts' in the following places: In David,
Blessed is [anyone] whom You choose and cause to come near; he will dwell in Your courts. We shall be satisfied with the goodness of Your house, with the holiness of Your temple. Ps. 65:4.
'Dwelling in those courts', as is self-evident, means dwelling in heaven. In the same author,
A day in Your courts is better than a thousand. I have chosen to stand at the door in the house of My God rather than to dwell in the tents of wickedness. Ps. 84:10.
In the same author,
Planted in the house of Jehovah, they will flourish in the courts of our God. Ps. 92:13.
In the same author,
Give to Jehovah the glory of His name; bring an offering, and come into His courts. Ps. 96:8.
In the same author,
Praise the name of Jehovah, praise [Him], O servants of Jehovah who are standing in the house of Jehovah, in the courts of the house of our God. Ps. 135:1, 2.
In Isaiah,
They will collect the grain and new wine, they will eat [it] and praise Jehovah; and those who will have gathered it together will drink [it] in the courts of My holiness. Isa. 62:9.
In these places 'courts' stands for the lowest heavens; for the more internal heavens are called Jehovah's house and His temple, 3720.
[8] In John,
The angel said, Rise and measure the temple and the altar, and those who worship in it. But leave out the court which is outside the temple, and do not measure it, for it has been given to the nations,d who will trample the holy city for forty-two months. Rev. 11:1, 2.
'The temple and the altar, and those who worship in it' are the Church and its worship. 'The court outside the temple' is the good of mutual love, as stated above. 'The nations to whom the holy city has been given to trample' are the evils of self-love and love of the world, which destroy the Church, 6306. 'Forty-two months' is similar in meaning to six weeks, and 'six weeks' is similar in meaning to six days of a week; for six multiplied by seven makes forty-two. A week means a whole period, long or short, 2044, 3845; the six days which come before the seventh or sabbath mean a former Church through to its end, and the establishment of a new Church. For 'the sabbath' means goodness and truth joined together, and so means the Church, 8495, 8510, 8890, 8893, 9274.
Latin(1748-1756) 9741
9741. `Et facies atrium habitaculi': quod significet caelum ultimum, constat ex significatione `atrii habitaculi' quod sit externum caeli, ita caelum ultimum, sunt enim tres caeli, intimum, medium, et ultimum; intimum repraesentatum est per intimum habitaculi, ubi arca testimonii, medium per habitaculum extra velum, ultimum per atrium, de quo nunc agitur. Hoc caelum dicitur atrium, quia in illo sunt qui in bono fidei et nondum in bono charitatis (o)erga proximum; qui in bono charitatis sunt, illi in caelo medio sunt. Qui in caelo ultimo sunt, {1} quod vocatur atrium, vocantur angelici spiritus; qui in caelo medio, vocantur angeli spirituales; qui autem in caelo intimo, angeli caelestes. [2] Ipsum bonum fidei, quod est bonum caeli ultimi, etiam est atrium, nam per illud introducitur homo in bonum charitatis erga proximum, quod est bonum medii caeli. Sciendum est quod bonum apud hominem faciat caelum ejus, et quod tale ei caelum sit, quale ei bonum {2}; sunt tria bona quae ordine consequuntur, bonum fidei, bonum charitatis erga proximum, et bonum amoris in Dominum; bonum fidei facit caelum ultimum seu primum, ut supra dictum est, bonum charitatis erga proximum facit caelum medium seu secundum, et bonum amoris in Dominum facit caelum intimum seu tertium. [3] Ut melius (o)adhuc sciatur quomodo se habet cum caelis, paucis dicetur: caeli distinguuntur in bina regna, in regnum caeleste et in regnum spirituale, et in utroque regno est internum et externum; in interno regni caelestis sunt qui in bono amoris in Dominum, et in externo ejus sunt qui in bono amoris mutui, in interno autem regni spiritualis sunt qui in bono charitatis erga proximum, et in externo ejus (o)sunt qui in bono fidei, videatur n. 9680; externum utriusque caeli {3} est quod vocatur caelum ultimum seu primum et repraesentabatur {4} per atrium; inde est quod duplex atrium fuerit circa templum, exterius et interius; atrium exterius pro illis qui in externis regni spiritualis, et atrium interius pro illis qui in externis regni caelestis; [4] de duobus illis atriis templi Hierosolymitani {5}, videatur 1 Reg. vi 3, 36; [2 Reg.] xxi 5; de atrio exteriore templi novi {6} apud Ezechielem, xl 17, 31, 34, xlii 1-fin.,et de atrio interiore ibi, xl 23, 28, 32, 44, xlii 3, xliii 5; inde patet quod in ultimo caelo, quod repraesentabatur per atrium exterius templi {7}, sit bonum fidei quod facit illud, et in ultimo caelo, quod repraesentabatur per atrium interius, sit bonum amoris mutui; qui in bono amoris mutui sunt, illi in affectione boni sunt propter bonum, qui autem in bono fidei sunt, illi in affectione veri sunt propter verum, nam bonum dominatur in regno caelesti, verum autem in regno spirituali. [5] Quod caelum ultimum per `atria' significetur, patet a locis in Verbo ubi nominantur, ut apud Ezechielem, Sustulit se gloria Jehovae desuper cherubo super limen domus, et impleta est domus nube, et nubes implebat atrium interius, et atrium plenum erat splendore gloriae Jehovae; et vox alarum cheruborum audita est usque ad atrium exterius, x 3-5;quia atrium erat repraesentativum caeli ultimi, ideo implebatur (o)illud nube et splendore gloriae Jehovae, sicut ipsa domus, `nubes' enim et `gloria' est Divinum Verum; quod `nubes' id sit, videatur n. 5922, 6343 fin., 6752, 8106, 8443, et quoque `gloria,' n. 8267, 8427, 9429; `vox alarum' est verum fidei ex bono, n. 8764, 9514: [6] apud eundem, Sustulit me spiritus, et introduxit me in atrium templi interius; cum ecce implevit gloria Jehovae domum; et audivi loquentem ad me e domo, dicentem, Fili hominis, locus throni Mei, et locus volarum pedum Meorum, ubi habitabo in medio filiorum Israelis in aeternum, xliii 4-7;
ibi templum cum atrio dicitur locus throni Jehovae, et locus volarum (x)pedum Ipsius, quia templum cum atrio repraesentabat caelum; `thronus Jehovae' est {8} caelum spirituale, {9}, {10} n. 5313, 8625, `locus volarum pedum Ipsius' est caelum ultimum. [7] Caelum ultimum etiam per `atrium' et per `atria' significatur {11} in sequentibus his locis: apud Davidem, Beatus quem eligis, et appropinquare facis, inhabitabit atria Tua; saturabimur bono domus Tuae, sancto templi Tui, Ps. lxv 5 [A.V.4];
quod `inhabitare atria' sit inhabitare caelum, patet: apud eundem, Bonus dies in atriis Tuis prae milibus, elegi ad januam stare in domo Dei mei, prae habitare in tentoriis impietatis, Ps, lxxxiv 11 [A.V. 10]:
apud eundem, Plantati in domo Jehovae, in atriis Dei nostri germinabunt, Ps. xcii 14 (A.V. 13]:
apud eundem, Date Jehovae gloriam nominis Ipsius, ferte munus, et venite in atria Ipsius, Ps. xcvi 8:
apud eundem, Laudate nomen Jehovae, laudate, servi Jehovae qui stantes in domo Jehovae, in atriis domus Dei nostri, Ps. cxxxv 1, 2:
{12} apud Esaiam, Colligent frumentum et mustum, comedent et laudabunt Jehovam et qui congregaturi illud bibent in atriis sanctitatis Meae, lxii 9;
in illis locis `atria' caelis ultimis {13}, nam caeli interiores vocantur domus Jehovae et templum Ipsius, n. 3720: [8] apud Johannem, Angelus dixit, Surge et metire templum, et altare, et adorantes in eo, sed atrium quod extra {14} templum ejice foras, et illud non metiaris, quia datum est gentibus, quae civitatem sanctam conculcabunt menses quadraginta duos, Apoc. xi 1, 2;
`templum et altare, et adorantes in eo' sunt Ecclesia et Ecclesiae cultus, `atrium extra {14} templum' est bonum amoris (d)mutui, ut supra dictum, `gentes quibus datum est civitatem sanctam conculcare' sunt mala amoris sui et mundi, quae destruunt Ecclesiam, (o)n. 6306; `menses quadraginta duo' simile cum sex septimanis significant, et sex septimanae simile cum sex diebus unius septimanae, nam sex multiplicati in septem sunt quadraginta duo; `septimana' significat integram periodum, (m)majorem vel minorem, n. 2044, 3845; sex dies qui praecedunt septimum, qui sabbatum, significant priorem Ecclesiam usque ad finem, et novae instaurationem {15}; sabbatum {16} est conjunctio boni et veri, ita Ecclesia, n. 8495, (x)8510, 8890, 8893, 9274.(n) @1 After atrium,$ @2 quale bonum tale ei coelum$ @3 Regni$ @4 repraesentatur$ @5 circa templum Hierosolymae$ @6 circa Templum novum$ @7 circa templum$ @8 quod thronus Jehovae sit$ @9 i Domini$ @10 i videatur$ @11 significantur$ @12 i Et$ @13 coelo ultimo$ @14 intra AIT$ @15 destructionem prioris Ecclesiae et praeparationem ad novam$ @16 i enim$