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 (Ezekiel 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). 27 6, 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 (Ezekiel 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? (Isaiah 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 (Daniel 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.

276. That to “eat bread in the sweat of the face” signifies to be averse to what is celestial, is evident from the signification of “bread.” By “bread” is meant everything spiritual and celestial, which is the food of the angels, on the deprivation of which they would cease to live as certainly as men deprived of bread or food. That which is celestial and spiritual in heaven also corresponds to bread on earth, by which moreover they are represented, as is shown by many passages in the Word. That the Lord is “bread” because from Him proceeds whatever is celestial and spiritual, He Himself teaches in John:

This is the bread that cometh down from heaven; he that eateth of this bread shall live to eternity (John 6:58).

Wherefore also bread and wine are the symbols employed in the Holy Supper. This celestial is also represented by the manna. That what is celestial and spiritual constitutes the food of angels, is manifest from the Lord’s words:

Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Matthew 4:4),

that is, from the life of the Lord, from which comes everything celestial and spiritual.

[2] The last posterity of the Most Ancient Church, which existed immediately before the flood, and is here treated of, had become so thoroughly lost and immersed in sensuous and bodily things, that they were no longer willing to hear what was the truth of faith, what the Lord was, or that He would come and save them; and when such subjects were mentioned they turned away. This aversion is described by “eating bread in the sweat of the face.” So also the Jews, in consequence of their being of such a character that they did not acknowledge the existence of heavenly things, and desired only a worldly Messiah, could not help feeling an aversion for the manna, because it was a representation of the Lord, calling it “vile bread” on which account fiery serpents were sent among them (Numbers 21:5-6). Moreover the heavenly things imparted to them in states of adversity and misery, when they were in tears, were called by them the “bread of adversity” the “bread of misery” and the “bread of tears.” In the passage before us, that which was received with aversion is called the “bread of the sweat of the face.”