3104、“重半舍客勒”表示引入所需的量，这从“舍客勒”、“半舍客勒”和“重”的含义清楚可知。“舍客勒”表示良善和真理的价值或估价，“半舍客勒”表示它的一个确定量（参看2959节）。稍后会看到，“重”表示某个事物在良善方面的状态。由此明显可知，“重半舍客勒”表示并体现了在“金鼻环”所表示的良善方面的量。从上下文明显可知，这个量就是引入所需的量。
“重”是指某个事物在良善方面的状态，这一点从以下圣言经文明显看出来。以西结书：
先知以西结被吩咐按重量吃食物，每日二十舍客勒；按容量喝水，喝一欣六分之一；看哪，我必在耶路撒冷折断粮杖，他们怀着焦虑按重量吃饼，怀着惊惶按容量喝水，使他们缺粮缺水。（以西结书4:10-11， 16-17）
这论及良善和真理的荒废，这种荒废由“先知”来代表。他们“按重量吃食物和饼”表示已荒废的良善的状态；他们“按容量喝水”表示已荒废的真理的状态；“饼”表示属天之物，因而表示良善（参看276， 680， 1165， 2177节）；“水”表示属灵之物，因而表示真理（参看739， 2702， 3058节）。由此明显可知，“重量”论及良善，“容量”论及真理。
同一先知书：
你们要用公道天平，一公道伊法、一公道罢特。（以西结书45:10等）
这论及圣地，圣地表示主在天上的国度，这从先知在此所提到的每个细节可以得知。天上不会用到天平、一伊法和一罢特，那里只有这些重量和容量所表示的良善和真理。以赛亚书：
谁曾用手心量诸水，用手掌测诸天，用升斗盛大地的尘土，用秤称大山，用天平称小山呢？（以赛亚书40:12）
“用秤称大山，用天平称小山”表示爱和仁的天上事物都来自主，唯独祂主导这些事物的状态。这些称重所论及的“大山”和“小山”表示爱的天上事物（参看795， 796， 1430， 2722节）。
但以理书：
伯沙撒宫墙上的文字是，弥尼，弥尼，提客勒，乌法珥新。解释是这样：弥尼，就是神已经数算你的国，使它终止；提客勒，就是你被称在天平里，被发现缺欠；毗勒斯，就是你的国分裂了，归与玛代人和波斯人。（但以理书5:25-28）
此处“弥尼”，或“已经数算”论及真理；而“提客勒”，或“称在天平里”论及良善。这段经文的内义论述了时代即将完结的时候。
Potts(1905-1910) 3104
3104. Of half a shekel weight. That this signifies sufficient for initiation, is evident from the signification of a "shekel," a "half shekel," and "weight." That a "shekel" is the price or estimation of good and truth, and that a "half shekel" is the determination of its quantity, may be seen above (n. 2959). That "weight" signifies the state of a thing as to good will be seen presently; and thus it is evident that "of half a shekel weight" signifies and involves the quantity in respect to the good meant by the jewel of gold. That it is for initiation, follows from what precedes and follows. [2] That "weight" is the state of a thing as to good, is evident from the following passages of the Word. In Ezekiel:
The prophet was to eat food by weight, twenty shekels a day; and was to drink water by measure, the sixth part of a hin; for behold, I will break the staff of bread in Jerusalem, and they shall eat bread by weight and with anxiety, and they shall drink water by measure and with astonishment, that they may want bread and water (Ezek. 4:10-11, 16-17). Here the vastation of good and of truth is treated of, a representation of which was made by the prophet. The state of vastated good is signified by their "eating food and bread by weight;" and the state of vastated truth by their "drinking water by measure" (that "bread" is the celestial, and thus is good, may be seen above, n. 276, 680, 1165, 2177; also that "water" is the spiritual, and thus is truth, n. 739, 2702, 3058); hence it is evident that "weight" is predicated of good, and "measure" of truth. [3] Again:
There shall be balances of justice, and an ephah of justice, and a bath of justice (Ezek. 45:10, etc.). This is said of the holy land, by which is signified the Lord's kingdom in the heavens, as may be known from the several particulars there mentioned by the prophet; where there will be no balances, ephah, and bath, but goods and truths which are signified by these weights and measures. In Isaiah:
Who hath measured the waters in the hollow of his hand, and hath made ready the heavens with the palm of his hand, and hath comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? (Isa. 40:12). To "weigh the mountains in scales, and the hills in a balance," denotes that from the Lord are the celestial things of love and charity, and that He alone disposes their states. (That "mountains and hills," concerning which such weights are predicated, are the celestial things of love, may be seen above, n. 795, 796, 1430, 2722.) [4] In Daniel:
The writing upon the wall of the palace of Belshazzar was, Mene, Mene, Tekel, Upharsin. This is the interpretation: Mene, God hath numbered thy kingdom, and finished it; Tekel, thou art weighed in the balances, and art found wanting; Peres, thy kingdom is divided and given to the Mede and the Persian (Dan. 5:25-28);
where mene or "hath numbered," is predicated of truth; while tekel or "weighed in the balances" is predicated of good; in the internal sense consummation is treated of.
Elliott(1983-1999) 3104
3104. 'Half a shekel in weight' means the amount needed for the introduction. This is clear from the meaning of 'a shekel', 'half a shekel', and 'weight'. 'A shekel' means the price or valuation of good and truth, and 'half a shekel' a defined amount of it, see 2959. 'Weight' means the state of something as regards good, as will be seen [below]. From these considerations it is evident that 'half a shekel in weight' means and embodies the amount as regards the good which 'a gold nose-jewel' is used to mean - that amount being the quantity of it that was needed for the introduction, as is plain from what comes before and after this point in the story.
[2] That 'weight' is the state of something as regards good is evident from the following places in the Word: In Ezekiel where the prophet was told to eat food each day twenty shekels in weight, and to drink water in measure the sixth of a hin,
For, behold, I am breaking the staff of bread in Jerusalem, so that they may eat bread by weight and with anxiety, and drink water by measure and with dismay; that they may be in want of bread and water. Ezek 4:10, 11, 16, 17.
This refers to the vastation of good and truth, which is represented by 'the prophet'. A state of good when vastated is meant by their having to eat food and bread 'by weight', and a state of truth when vastated by their having to drink water 'by measure' - 'bread' meaning that which is celestial, and so good, see 276, 680, 2165, 2177, and 'water' that which is spiritual, and so truth, 739, 2702, 3058. From this it is evident that 'weight' is used in reference to good, and 'measure' to truth.
[3] In the same prophet,
You shall have just balances, and a just ephah, and a just bath. Ezek 45:10and following verses.
This refers to the holy land, by which the Lord's kingdom in heaven is meant, as may be recognized from every detail at this point in this prophet, where what are required are not balances, an ephah, and a bath that are just but the goods and truths meant by those weights and measures. In Isaiah,
Who has measured the waters in the hollow of His hand and weighed the heavens in [His] palm, and gathered the dust of the earth in a measure, and weighed the mountains in a balance, and the hills in the scales? Isa 40:12.
'Weighing the mountains in a balance and the hills in the scares' stands for the truth that the Lord is the source of the heavenly things of love and charity, and that He alone orders the states of these things. For 'the mountains' and 'the hills' referred to in connection with those weights mean the heavenly things of love, see 795, 796, 1430, 2722.
[4] In Daniel,
The writing on the wall of Belshazzar's palace was, Mene, Mene, Tekel, Upharsin. This is the interpretation: Mene, God has numbered your kingdom and brought it to an end; Tekel, you have been weighed in the scales and have been found wanting; Peres, your kingdom has been divided and given to the Medes and Persians. Dan 5:25-28.
Here 'mene' or 'He has numbered' has reference to truth, but 'tekel' or 'weighed in the scales' to good. Described in the internal sense is the time when the age is drawing to a close.
Latin(1748-1756) 3104
3104. `Dimidium sicli pondus': quod significet quantum ad initiationem, constat a significatione `sicli, dimidii, et ponderis'; quod `siclus' sit pretium seu aestimatio boni et veri, et quod `dimidium sicli' sit determinatio quanti ejus, videatur n. 2959; quod `pondus' significet statum rei quoad bonum, videbitur; ex his patet quod `dimidium sicli pondus' significet et involvat quantum quoad bonum per `monile auri' intellectum; quod ad initiationem, sequitur ab illis quae praecedunt et quae sequuntur{1}. [2] Quod `pondus' sit status rei quoad bonum, patet ab his locis in Verbo: apud Ezechielem, Propheta cibum comederet pondere viginti siclorum in diem,...et aquam juxta mensuram biberet sextam hinis:...quia ecce Ego frangens baculum panis in Hierosolyma, ut comedant panem in pondere et in sollicitudine, et aquas in mensura et cum stupore bibant, ut careant pane et aqua, iv [10, 11], 16, 17;ubi de vastatione boni et veri, cujus repraesentatio per `prophetam,' status vastati boni significatur per quod `cibum et panem comederent in pondere,' et status vastati veri per quod `aquam juxta mensuram biberent,' quod `panis' sit caeleste, ita bonum, videatur n. 276, 680, 2165, 2177, et quod `aqua' sit spirituale, {2}ita verum, n. 739, 2702, 3058; inde patet, quod `pondus' praedicetur de bono, et `mensura' de vero: [3] apud eundem, Lances justitiae, ephah justitiae, et bath justitiae, erit [vobis], xlv 10 seq.;
ibi de terra sancta, per quam quod regnum Domini in caelis significetur, ex singulis ibi apud Prophetam sciri potest, {3}ubi non lances, ephah, bath erunt, sed bona et vera, quae per pondera illa et per mensuras illas significantur: apud Esaiam, Quis mensus in pugillo Suo aquas, et caelos palmo paravit, et complexus in trientali pulverem terrae, et appendit lance montes, et colles trutinis? xl 12;
`appendere lance montes et colles trutinis' pro quod a Domino caelestia amoris et charitatis, et quod solus disponat status eorum; quod `montes et colles,' de quibus praedicantur pondera illa, sint caelestia amoris, videatur n. 795, 796, 1430, 2722: [4] apud Danielem, Scriptura super parietem palatii Belshazzaris; Mene, Mene, Tekel, Upharsin; haec interpretatio, Mene, numeravit Deus regnum tuum et finivit illud; Tekel, appensus es in trutinis, et deprehensus es deficiens; Perez, divisum est regnum tuum, et datum Medo et Persae, v 25-28;
ubi `mene' seu numeravit praedicatur de {4}vero, at `tekel' seu appensus in trutinis de {5}bono; agitur ibi in sensu interno de consummatione. @1 i de initiatione enim agitur$ @2 seu$ @3 ibi$ @4 statu veri$ @5 statu boni$