Spiritual Meaning of EXODUS 28:15-30
[2] That "judgment" denotes Divine truth and the intelligence thence derived, consequently that it denotes doctrine and life according to doctrine, is evident from many passages in the Word; as from the following:--
The vineyard of Jehovah Zebaoth is the house of Israel. He looked for judgment but behold an abscess; for righteousness, but behold a cry (Isa. 5:7);
"To look for judgment" denotes intelligence from Divine truth, and a life according to the commandments. Again:--
He sat upon a throne in truth, in the tabernacle of David, judging, and seeking judgment (Isa. 16:5);
speaking of the coming of the Lord; "the throne upon which He was to sit" denotes the Divine truth proceeding from Him, and hence the spiritual kingdom (n. 2129, 5313, 6397, 8625, 9039); "to judge judgment" denotes to teach Divine truth, and "to seek judgment" denotes its reception with man.
[3] Again:--
In that day shall Jehovah be for a diadem of ornament to the remains of the people; and for a spirit of judgment to him that sitteth upon judgment (Isa. 28:5, 6);
"a diadem of ornament," when said of Jehovah, that is, the Lord, denotes Divine intelligence (n. 9828); and "the spirit of judgment" denotes wisdom from Divine truth (n. 9818); "he that sitteth upon judgment" denotes one who instructs about Divine truth, that is, teaches it. Again:--
Jehovah hath filled Zion with judgment and righteousness (Isa. 33:5);
"Zion" denotes the celestial church; "being filled with judgment" denotes intelligence from Divine truth, and "being filled with righteousness" denotes wisdom from Divine good.
[4] Again:--
Who hath directed the Spirit of Jehovah? With whom took He counsel, that he might make Him intelligent, and instruct Him in the way of judgment, and teach Him knowledge, and shew Him the way of intelligence? (Isa. 40:13, 14);
"the Spirit of Jehovah" denotes the Divine truth (n. 9818); that "instructing Him in the way of judgment" denotes to render Him knowing, intelligent, and wise, is plain. In Jeremiah:--
The stork in heaven knoweth her appointed times, but the people of Jehovah know not the judgment of Jehovah. How say ye, We are wise, and the law of Jehovah is with us? (Jer. 8:7, 8);
here "not to know the judgment of Jehovah" denotes not to know Divine truth, from which is wisdom; therefore it is said, "how say ye, We are wise?"
[5] Again:--
Woe to him that buildeth his house without righteousness, and his chambers without judgment (Jer. 22:13);
"to build chambers without judgment" denotes to be imbued with things not true. In Hosea:--
I will betroth thee to Me forever in righteousness and in judgment, and I will betroth thee to Me in truth (Hosea 2:19, 20);
"to betroth in judgment" denotes to conjoin by means of Divine truth, thus by means of faith and a life of faith. In Amos:--
Let judgment flow like water, and righteousness as a mighty torrent (Amos 5:24).
Ye turn judgment into gall, and the fruit of righteousness into wormwood (Amos 6:12);
where also "judgment" denotes intelligence from Divine truth, and the consequent life.
[6] In Zephaniah:
In the morning will Jehovah give His judgment for light (Zeph. 3:5);
"to give judgment for light" denotes to reveal Divine truth. Again:--
All the ways of Jehovah are judgment (Deut. 32:4).
Thy truth, O Jehovah, reacheth unto the skies; Thy righteousness is like the mountains of God; Thy judgments are a great deep (Ps. 36:5, 6).
Jehovah shall bring forth thy righteousness as the light, and thy judgment as the noonday (Ps. 37:6).
Hear my voice according to Thy mercy; ). O Jehovah, quicken me according to Thy judgments (Ps. 119:149).
In these passages "judgment," and "judgments," denote Divine truth.
[7] In Luke:--
Woe unto you Pharisees, ye pass by judgment and the love of God; these ought ye to do (Luke 11:42);
"to pass by the judgment of God" denotes to pass by Divine truth; and "to pass by the love of God" denotes to pass by Divine good, and the life from both. As life also is meant, it is said "these things ought ye to do." In Isaiah:--
Jehovah Zebaoth shall be exalted in judgment, and God shall be sanctified in righteousness (Isa. 5:16).
Upon the throne of David, to establish the kingdom in judgment and in righteousness, from henceforth and even forever (Isa. 9:7).
Bring forth counsel, do ye judgment; make thy shadow like the night in the midst of the noonday (Isa. 16:3);
"to do judgment" denotes to act according to Divine truth.
[8] Again:--
I will raise unto David a righteous branch, and He shall do judgment and righteousness in the earth (Jer. 23:5; 33:15).
If a man be righteous, and do judgment and righteousness, and walk in My statutes, and keep My judgments, to do the truth; he is righteous, he shall surely live (Ezek. 18:5, 9).
Seek ye Jehovah, all ye meek of the earth, who have done His judgment (Zeph. 2:3);
"to do the judgment of God" denotes to do the Divine truth, that is, to do according to it. In Isaiah:--
I have put My Spirit upon Him, He shall bring forth judgment to the nations. He shall not extinguish, nor break, till He have set Judgment in the earth (Isa. 42:1, 4);
speaking of the Lord; "to bring forth judgment to the nations," and "to set judgment In the earth," denotes to teach Divine truth, and set it up In the church.
[9] Again:--
A law shall go forth from Me, and I will raise up My judgment for a light of the peoples (Isa. 51:4);
"where judgment" denotes Divine truth, "for a light of the peoples" denotes for enlightenment. In John:--
For judgment I am come into this world, that those who see not may see; and that those who see may become blind (John 9:39);
"to come into the world for judgment" denotes to reveal Divine truth, which causes those to see who are wise from the Lord, and those to be blind who are wise from themselves, thus who pass for being learned.
[10] Again:--
Swear by the living Jehovah in truth, in judgment, and righteousness (Jer. 4:2).
There is none that judgeth judgment for health; thou hast no medicines for recovery (Jer. 30:13).
Righteousness and judgment are the support of Thy throne; mercy and truth are before Thy faces (Ps. 89:14);
where "righteousness" denotes the good which is of mercy; and "judgment" the truth which is of faith; wherefore it is said, "mercy and truth." In Ezekiel:--
Jerusalem hath changed My judgments into wickedness more than the nations, and My statutes more than the lands; therefore I will do judgments on thee in the eyes of the nations, and I will scatter all thy remains (Ezek. 5:6-8, 10, 15);
"to change judgments" denotes the truths which are of the civil state (that these are signified by "judgments," when "statutes" also are mentioned, (n. 8972); but "doing judgments" denotes to judge either to death, which is damnation; or to life, which is salvation. Salvation or damnation is also signified by "judgment," where "the day of judgment," or "hour of judgment," is mentioned (Matt. 11:22, 24; 12:36, 41, 42; Luke 10:14; 11:31, 32; John 5:28, 29; Rev. 14:7; 18:10); the same is also signified by "judgment," where the office of a judge is treated of (Matt. 5:21, 22; 7:1, 2; 23:14, 33; John 5:24, 26, 27; 7:24; 8:15, 16; 12:31, 47, 48; Luke 6:37; 12:13, 14, 56, 57; 19:21, 22, 27; 20:47; 22:30; Mark 12:40; Isa. 41:1; 3:14; Jer. 25:31; 48:21; Joel 3:12; Ps. 7:8, 9; 9:4, 7, 8; Lev. 19:15; Deut. 1:16, 17; 25:1; Rev. 17:1; 18:10; 20:12, 13).
. With the work of a thinker. That this signifies from the intellectual part, is evident from the signification of "a thinker," as being the understanding (n. 9598, 9688). It is said from the intellectual part, because the Lord’s spiritual kingdom, which is represented by Aaron‘s garments, is the intellectual part of heaven, even as the celestial kingdom is its will part. That the intellectual and will parts with man correspond to these heavens, (n. 9835). . Like the work of the ephod thou shalt make it. That this signifies what is continuous with the external of the spiritual kingdom, is evident from the representation of the ephod, as being Divine truth in the spiritual kingdom in an external form, in which the interior things cease (n. 9824); consequently it denotes the external of this kingdom; its continuity is signified by "like the work of the ephod" (n. 9838). . Of gold, of blue and crimson, and scarlet double-dyed and fine twined linen, shalt thou make it, signifies the good of charity and of faith (n. 9687, 9832, 9833). . Foursquare it shall be, doubled. That this signifies what is righteous and perfect, is evident from the signification of "foursquare,"as being what is righteous (n. 9717). That it also means what is perfect, is because it was doubled, and that which is doubled involves all things of good and all things of truth. That which is on the right side involves the good from which is truth, and that which is on the left side involves the truth which is from good (n. 9495, 9604, 9736), thus the perfect conjunction of both is Involved. It is also from this that "two" signifies conjunction (n. 8423), and also each and all things (n. 9166), as likewise what is full (n. 9103). . A span the length thereof, and a span the breadth thereof. That this signifies equally as to good and as to truth, is evident 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); equally from both is signified by the length and the breadth being equal. . And thou shalt fill it with a filling of stone. That this signifies the truths themselves in their order from one good, is evident from the signification of "the breastplate," which is what was to be filled, as being Divine truth shining forth from the Divine good of the Lord (n. 9823); and from the signification of "a filling of stone," as being truths in their order; for the breastplate was filled with stones according to the names of the sons of Israel; and by "stones" in a general sense are signified truths in the ultimate of order (n. 114, 643, 1298, 3720, 6426, 8609); and by "precious stones," such as were in the breastplate, are signified truths shining from good (n. 9476). It is said "from one good," because there is one good from which are all truths. This good is the good of love with in the Lord, thus the Lord Himself; and consequently it is the good of love from the Lord, which is the good of love within the Lord; for the good which flows in from the Lord into man, spirit, or angel, appears as if it were theirs; consequently love within the Lord is love from the Lord. This good is the one only good from which are all truths, and from which is the order among truths, for truths are forms of good.[2] That the precious stones which were in the breastplate signified Divine truths from Divine good, is evident from the passages in the Word where precious stones are mentioned; as with John in the Apocalypse:--
The foundations of the wall of the city New Jerusalem were adorned with every precious stone. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx;’ the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst (Rev. 21:19, 20);
that these precious stones signify the truths of the church, which are truths Divine, is evident from the signification of "the city New Jerusalem," of its "wall," and "the foundations of the wall." "The New Jerusalem" signifies the New Church which will succeed our present church; for the book of the Apocalypse treats of the state of the church as it is now, even to its end; and then of the New Church, which is the holy Jerusalem coming down out of heaven; its "walls" denote the truths of faith which defend; and its "foundations" denote truths from good; these truths themselves in their order are designated by the precious stones there named. Everyone can see that Jerusalem is not to come down out of heaven, and that the rest of what is said about it will not happen as described; but that in each particular of the description such things are signified as pertain to the church. That the truths of faith are meant by "the foundations of its wall," is evident from the fact that these truths are what protect the church from every attack, even as walls protect a city. That "Jerusalem" denotes the church, (n. 2117, 9166); and that "walls" denote the truths of faith that protect the church, (n. 6419); and that "foundations" denote truths from good, (n. 9643).
[3] In Ezekiel:--
Son of man, take up a lamentation upon the king of Tyre, and say to him, Thus said the Lord Jehovih, Thou art full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering, the ruby, the topaz, and the diamond, the tarshish, the onyx, and the jasper, the sapphire, the chrysoprase, and the carbuncle, and gold. Thou hast been in the mountain of holiness of God; thou hast walked in the midst of the stones of fire (Ezek. 28:12-14);
here also by "the precious stones" are signified truths from good; for in the internal representative sense "Tyre" denotes one who is in intelligence and wisdom from the knowledges of good and truth (n. 1201) therefore it is said of its king that he is "full of wisdom and perfect in beauty," "wisdom" being predicated of good, and "beauty" of truth; for all the wisdom in the heavens is from good, and all the beauty there is from the truths thence derived. "Eden the garden" signifies intelligence from good (n. 100); "the garden," intelligence itself (n. 100, 108, 2702). From this it is evident that by the "stones" there mentioned are signified truths from good.
[4] But what truths from good are signified by each of the stones in the breastplate, will be seen from what follows. That all truths and goods in the complex are signified, is evident from the fact that there were twelve stones, and that on them were inscribed the names of the sons of Israel, that is, of the tribes; for by "the twelve tribes" are signified the goods and truths of heaven and of the church in the whole complex (n. 3858, 3926, 3939, 4060, 6335, 6337, 6397); and that from this they signified heaven with all the societies there (n. 7836, 7891, 7996, 7997); also that they signified various things according to the order in which they are mentioned in the Word (n. 3862, 3926, 3939, 4603, 6337, 6640); and that "twelve" denotes all things (n. 3272, 3858, 7973).
. Four rows of stones, a row. That this signifies the conjunction of all, namely, of truths from good, is evident from the signification of "four," as being conjunction (n. 1686, 9601, 9674); and from the signification of "rows of stones," as being truths from good in their order. That there were four rows, and in each row three stones, was in order that there might be represented the conjunction of all truths from one good, and thereby perfection; for by "four" is signified conjunction, and by "three," perfection (n. 9825); for when there is one good from which all truths proceed (n. 9863), and to which therefore all look, then this one good is the conjunction of all.[2] That it is so may be illustrated by what exists In the heavens. All in the heavens without exception turn their faces to the Lord, and wonderful to say, this is the case to whatsoever quarter they may turn. It is from this that all who are in the heavens are conjoined as a one. But those who are outside heaven turn their faces backward from the Lord, and the more so the more remote from heaven they are; consequently with them there is disjunction, because with them there is no love toward God and toward the neighbor; but love toward self and the world. But this secret is incredible to those who think according to the fallacies of the senses; for these cannot comprehend how in every change of position the direction of all faces In heaven can possibly be constantly to the Lord, who is the Sun there. See what was adduced above on this subject, (n. 9828).
. A ruby, a topaz, and a carbuncle. That hereby is signified the celestial love of good, is evident from the signification of these stones, as being the good of celestial love. Celestial love is love to the Lord from the Lord. That these stones signify this love is on account of their red and flaming color, and "red" signifies love (n. 3300), in like manner what is "flaming" (n. 3222, 6832, 7620, 7622, 9570); here celestial love is signified, because they are in the first row; and those which are in the first row correspond to things in the inmost heaven, where reigns celestial love, that is, love to the Lord. As the twelve stones in the breastplate represented all truths from good, they consequently also represented the whole heaven; for heaven is heaven from the Divine truth that proceeds from the Lord‘s Divine good. The angels who constitute heaven are receptions of this. Hence it is that the three stones which were in the first row represent the inmost heaven, consequently the love which is there, which is called the celestial love of good, and the celestial love of truth; the stones that were in the first row representing the celestial love of good, and those in the second row the celestial love of truth. That these stones represent this love is due to their color, as before said; for precious stones have a representation according to their colors.[2] In the heavens appear colors of unspeakable beauty, because they are modifications of heavenly light, and heavenly light is the Divine truth proceeding from the Lord. From this it is evident that colors are presented to view there according to the variations of good and truth; thus they are modifications of the light that proceeds from the Lord through the angels. The light that proceeds from the Lord appears in the inmost heaven like flame; and therefore the colors which come from it are red and flashing. But the same light appears in the middle heaven like a bright white light; and therefore the colors which come from it are of a bright white color, and in so far as they have good in them they sparkle. It is from this that there are two fundamental colors, to which all the rest bear relation; namely, the color red, and the color white; and that a red color is representative of good, and a white one of truth (n. 9467).
[3] This shows why stones of so many colors were set in rows in the breastplate; namely, in order that they might represent in their order all the goods and truths which are in the heavens; consequently the universal heaven. The stones of the first row, which were a ruby, a topaz, and a carbuncle, represented the celestial love of good, because they partake of red. Moreover the ruby, which is in the first place, derives its name in the original tongue from a word which signifies redness; and the carbuncle, which is in the third place, in the same tongue is derived from a term which signifies a flashing as from fire. But from what word the topaz, which is in the middle place, is derived, is not known; that it was from flaming red color is probable. Accordingly in Job the like is said of it as of gold:--
The topaz of Ethiopia shall not vie with wisdom, neither shall it he valued with pure gold (Job 28:19);
"gold" also denotes the good of love (n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510).
. Row one. That this signifies a trine therein as a one, is evident from the signification of a "row," as being a trine, for three stones constituted it, and "three" signifies what is complete from beginning to end (n. 2788, 4495, 7715, 9198, 9488). It is said, "as a one," because a one comes forth from three in successive order, for the consequent simultaneous order that comes-forth from these three when In order side by side, corresponds to the successive things from which they have come-forth, and from which they subsist (n. 9825). It is from this that the three heavens are a one in ultimates, and in like manner each heaven. This has its origin in the Divine Itself, In which is a Trine; namely, the Divine Itself, the Divine Human, and the Divine which proceeds; and these are a One. This Trine itself, and the One Divine, is the Lord. From all this it can be seen why In each row there were three stones, and that by each row is signified a trine as a one. There were four rows for the reason that there are two kingdoms in the heavens, the celestial kingdom and the spiritual kingdom, and in each an internal and an external. The internal and the external of the celestial kingdom were represented by the two rows on the right side of the breastplate; and the internal and the external of the spiritual kingdom, by the two rows on its left side; for the breastplate was a doubled square. . And the second row. That this signifies this trine also as a one, is evident from what has just been shown. In general, that everyone comes-forth from the harmony and agreement of many, (n. 457). . A chrysoprase, a sapphire, and a diamond. That hereby is signified the celestial love of truth, from which are the things which follow, is evident from the signification of these stones, as being the celestial love of truth. It is said that from this are the things which follow, because all the goods and truths that follow proceed in order from those which go before, for there cannot possibly be anything that is unconnected with the things that are prior to itself. The first in order is the celestial love of good; the second is the celestial love of truth; the third is the spiritual love of good; and the fourth is the spiritual love of truth. This order is what was represented in the rows of stones in the breastplate of judgment, and this is the very order of the goods and truths in the heavens. In the inmost heaven is the celestial love of good, and the celestial love of truth. The celestial love of good is its internal, and the celestial love of truth is its external. But in the second heaven is the spiritual love of good, which is its internal; and the spiritual love of truth, which is its external. The one also flows into the other in the same order, and they constitute as it were a one. From this it is evident what is meant by "from which are the things which follow"[2] As regards the stones of this row, these, like the preceding stones, and also all the rest, derive their signification from their colors. That precious stones have a signification according to their colors, (n. 9865); and that in the heavens colors are modifications of the light and shade there, thus that they are variegations of the intelligence and wisdom with the angels, (n. 3993, 4530, 4677, 4742, 4922, 9466); for the light of heaven is the Divine truth that proceeds from the Lord, whence come all intelligence and wisdom. The stones of the first row signified the celestial love of good, from their redness; but the stones of this row partake of a blue which is from red. For there is a blue from red, and a blue from white; the blue from red inwardly glows from Same; and it is this blue which signifies the celestial love of truth; while the blue from white, such as is in the stones of the next row, which signifies the spiritual love of good, does not inwardly glow from flame, but from light.
[3] Whether the chrysoprase, which is the first stone of this row, was of a blue color, cannot be known from its derivation in the original tongue; but that it signifies the celestial love of truth is plain in Ezekiel:--
Syria was thy trader by reason of the multitude of thy works; with chrysoprase, crimson, and broidered work (Ezek. 27:16);
speaking of Tyre, by which is signified wisdom and intelligence from the knowledges of good and truth (n. 1201). The chrysoprase is here joined with crimson, and as "crimson" signifies the celestial love of good (n. 9467), it follows that "the chrysoprase" signifies the celestial love of truth; for In the prophetic Word wherever good is treated of, truth of the same kind is also treated of, on account of the heavenly marriage in everything therein (n. 9263, 9314). Moreover "Syria," which is "the trader," signifies the knowledges of good (n. 1232, 1234, 3249, 4112); and the knowledges of good are the truths of celestial love.
[4] That the sapphire, which is the second stone of this row, is of a blue color, such as is that of the sky, is known; wherefore it is said in the book of Exodus:--
Seventy of the elders saw the God of Israel; and there was under His feet as a work of sapphire, and as the substance of heaven in respect to cleanness (Exod. 24:10).
That this stone signifies what is translucent from interior truths, which are the truths of celestial love, (n. 9407).
[5] But that "the diamond," which is the third stone of this row, denotes the truth of celestial love, is from its transparency, which verges toward an inward blueness; for In this way the colors of the stones of this row, and also those of the former one, shine through this stone, because it is the last one, and communicate with those which are in the following row. The case is the same with the good and truths in the inmost heaven, in regard to the good and truths in the following heavens; for these derive their life of charity and of faith from the former by communication, as it were by a shining through.
. And the third row, signifies a trine also in this case as a one (n. 9866). . A cyanus, an agate, and an amethyst. That this signifies the spiritual love of good, is evident in like manner from their color; for a blue color that is derived from white signifies spiritual good, or what is the same, the spiritual love of good (n. 9868). The spiritual love of good is charity toward the neighbor, and the spiritual love of truth is faith from charity; of that good and this truth the second heaven consists; its internal being the good of charity, and its external the good of faith. That the cyanus, as well as the amethyst, is of a blue color, is known; that the agate is so likewise, is not so well known, for in the original tongue it is not known of what species this stone is, whether an agate, a turquois, or some other stone. . And the fourth row. That this signifies the last trine as a one, is evident from what has been adduced above (n. 9866). . A tarshish, and an onyx, and a jasper. That this signifies the spiritual love of truth, in which the higher things cease, is evident from the signification of these stones, which they derive from their colors; for the color of all the stones of this row verges toward a shining white that is from blue. That the tarshish signifies the spiritual love of truth, is evident from the passages in the Word where it is mentioned, as in Ezekiel:--Behold four wheels beside the cherubs; and the appearance of the wheels was like a tarshish stone (Ezek. 1:16; 10:9);
"the wheels of the cherubs" signify the like as the arms and the feet with man; namely, the power of acting and of advancing, which belongs to truth from good (n. 8215); it is from this that their appearance was like the tarshish stone, for "the tarshish" denotes truth from spiritual good, to which belongs power.
[2] In Daniel:--
I lifted up mine eyes, and saw, and behold a man clothed in linen, and his loins were girded with gold of Uphaz; his body also was like the tarshish, his face as of lightning, and his eyes as torches of fire (Daniel 10:5, 6);
"the man clothed in linen" was an angel from heaven; "linen" signifies truth which clothes good (n. 7601); "the loins" signify conjugial love, which belongs to good and truth (n. 3021, 4280, 5050-5062); hence the loins are said "to be girded with the gold of Uphaz," for "gold" denotes the good of love (n. 113, 1551, 1552, 5658, 9490, 9510). But from its correspondence "the body" signifies the good of celestial love, and also the good of spiritual love (n. 6135); and its external signifies truth from this good; for which reason the angel’s body appeared like a tarshish; thus it is evident that a "tarshish" denotes the truth of spiritual love.
[3] That "the onyx," which is the second stone In this row, signifies the truths of faith from love, (n. 9476, 9841). That "the jasper," which is the third and last stone of this row, signifies the truth of faith, is evident from John In the Apocalypse:--
The light of the holy city Jerusalem was like unto a stone most precious, like a jasper stone, like unto a shining crystal (Rev. 21:11);
by "the holy Jerusalem" is signified the church which is to succeed this one of ours; by its "light" is signified the truth of faith and the intelligence thence derived (n. 9548, 9551, 9555, 9558, 9561, 9684); and therefore it is likened to "a jasper stone like unto a shining crystal;" moreover a "crystal" denotes the truth of faith from good. Again:--
The building of the wall of the holy Jerusalem was jasper; and the city was pure gold, like unto pure glass (Rev. 21:18);
the wall of the city is called "jasper," because by "the wall" is signified the truth of faith protecting the church (n. 6419); and as this is signified by "the wall," therefore the first stone of its foundations is said to be jasper (Rev. 21:19); for "the foundation" denotes the truth of faith from good (n. 9643).
. From all this it can now be seen what was signified by "the twelve precious stones" in the breastplate of judgment, namely, all the goods and truths of heaven in their order. Heaven is divided into two kingdoms, the celestial and the spiritual. The good of the celestial kingdom was represented by the first two rows, which were on the right side of the breastplate; and the good of the spiritual kingdom by the following two rows, which were on the left side. The internal good of the celestial kingdom is the good of love to the Lord, and this good is what is meant by "the celestial love of good;" and the external good of the celestial kingdom is the good of mutual love, and this good is what is meant by "the celestial love of truth" The internal good of the spiritual kingdom is the good of charity toward the neighbor, and this good is what is meant by "the spiritual love of good;" and the external good of the spiritual kingdom is the good of faith, and this good is what is meant by "the spiritual love of truth". That goods and truths in this order constitute the heavens, (n. 9468, 9473, 9680, 9683, 9780).[2] From this it is now evident what was represented by the twelve stones, which were called "the Urim and Thummim." But in what manner Divine truths, which were answers, were shown by them, will be told below (n. 9905). That the good of love was in the first place among them, and the truth of faith in the last place, is evident from the first stone, which was a ruby, and the last, which was a jasper; thus from the color of the first stone which was red, and of the last stone which was white, both of them being translucent. That "red" signifies the good of love, (n. 3300, 9467); and that "white" signifies the truth of faith, (n. 3301, 3993, 4007, 5319).
[3] The like that was signified by the stones in the breastplate was also signified by the materials interwoven in the ephod. The ephod was woven of blue, of crimson, of scarlet double-dyed, and of fine linen, as appears from the sixth verse of the present chapter; and by "the blue" was signified the truth of celestial love, by "the crimson," the good of celestial love, by "the scarlet double-dyed," the good of spiritual love, and by "the fine linen," the truth of spiritual love (n. 9833). The reason was that "the ephod" signified heaven in ultimates, in like manner as "the breastplate" (n. 9824); but the goods and truths are there enumerated in a different order, because "the ephod" signified the spiritual heaven, while "the breastplate" signified the whole heaven from first to last. And as the Habitation with the Tent also represented heaven (n. 9457, 9481, 9485, 9615), therefore the materials of which the curtains and the veils were interwoven consisted in like manner of blue, of crimson, of scarlet double-dyed, and of fine linen (Exod. 26:1, 31, 36; 27:16); (n. 9466-9469).
[4] Be it known further that in a general sense "the SAPPHIRE" signifies the external of the celestial kingdom, and "the ONYX" the external of the spiritual kingdom; and as these two stones had this signification, they were the middle stones of the last rows; namely, the sapphire was the middle stone of the second row, and the onyx the middle stone of the fourth row. The stones of the second row signified the external good of the celestial kingdom, which is called "the celestial love of truth," and the stones of the fourth row signified the external good of the spiritual kingdom, which is called "the spiritual love of truth;" as may be seen from what has been said about them in this article above.
[5] That "the sapphire" signifies the external of the celestial kingdom, is evident from the passages In the Word where it is mentioned, as in the book of Exodus:--
Seventy of the elders saw the God of Israel; and there was under His feet as it were a work of sapphire, and as the substance of heaven in respect to cleanness (Exod. 24:10);
thus is described the external of the celestial kingdom, for it is said "under His feet," by which is meant what is external; and where "the God of Israel" is, that is, the Lord, there is heaven. In Isaiah:--
O thou afflicted, and tossed with tempests, and not comforted, behold I set thy stones with antimony, and lay thy foundations in sapphires (Isa. 54:11);
in this chapter the subject treated of is the celestial kingdom; "the foundations which are laid in sapphires" denote the external things of this kingdom, for the foundations are laid underneath.
[6] In Jeremiah:--
Her Nazirites were whiter than snow; they were brighter than milk, their bones were more ruddy than pearls, a sapphire was their polishing (Lam. 4:7);
the Nazirites represented the celestial man; therefore it is said that "a sapphire was their polishing;" the "polishing" denotes what is external. In Ezekiel:--
Above the expanse that was over the head of the cherubs was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was as it were the appearance of a man sitting upon it (Ezek. 1:26; 10:1);
here also the external of the celestial kingdom is described by "a sapphire;" for that which is above the expanse, or round about it, denotes what is without; the inmost being denoted by "him that sitteth upon the throne."
[7] As "the sapphire stone" signifies the external of the celestial kingdom, so "the onyx stone" signifies the external of the spiritual kingdom. Therefore this was the stone that was put on the two shoulderpieces of the ephod with the names or the sons of Israel engraved upon it (verses 9-14); for by the ephod was represented the external of the spiritual kingdom (n. 9824). As in a general sense "the onyx" and "the sapphire" signified the external things of the two heavens, they were placed, as before said, in the middle of the three stones of the second and fourth rows; for the middle involves the whole, as was shown above in connection with the robe, by which in a general sense was represented the spiritual kingdom, because it was in the middle, (n. 9825). As these two stones involve all that is signified by the rest in these rows, therefore it is said in Job:--
Wisdom cannot be compared to the gold of Ophir, to the precious onyx, and the sapphire (Job 28:16).
[2] The case herein in this. As before shown, the breastplate with the twelve stones represented all the good and truth in the heavens, thus the whole heaven; and not only the heavens, but also all the societies which are in the heavens, and likewise every angel in a society, are encompassed by the Divine sphere, which is the Divine good and truth that proceeds from the Lord (n. 9490-9492, 9498, 9499, 9534). As the good and truth of this sphere are received by the angels, so also do each and all things with them proceed thence; for every angel is a heaven in the least form. This good itself proceeding from the Lord is what is represented by the gold around the stones, and enclosing them.
[3] That this good is the good of love from the Lord to the Lord, can be seen from the fact that all good is of love; for that which a man loves he calls good, and also feels to be good. From this it is evident that celestial good is the good of love to the Lord, for an angel and a man are conjoined with the Lord by means of this love, and thus are brought to Him, and enjoy all the good of heaven. That this good is from the Lord is known In the church, for its doctrine teaches that all good is from the Divine, and nothing from self. From this it is evident that the good of love to the Lord must be from the Lord, and that good from any other source is not good.
. And the stones shall be upon the names of the sons of Israel. That this signifies the goods and truths distinctively in respect to every quality, is evident from the signification of "the stones," as being the goods and truths distinctively, for each stone signifies some good and truth distinctively, (n. 9865-9872); and from the signification of "the names of the sons of Israel," as being the same goods and truths in respect to every quality (n. 9842, 9843). . Twelve, upon their names. That this signifies each and all things in the complex, is evident from the signification of "twelve," as being all (n. 3272, 3858, 3913, 7973); and from the signification of "the names of the sons of Israel," as being goods and truths in the complex in respect to every quality (n. 9875). . With the engravings of a signet. That this signifies according to the heavenly form, is evident from the signification of "the engravings of a signet," as being the heavenly form (n. 9846). As regards the heavenly form, it is according to this form that all the societies in the heavens, and thus all truths from good, have been set in order; for the angels In the heavens are receptions of truths from good. The Divine good that proceeds from the Lord creates this form. According to this form flow all the affections which are of love, and consequently all the thoughts which are of faith; for according to it these diffuse themselves into the angelic societies, and make a communion. From this it is that those who are in the good of love to the Lord, and from this in the truths of faith, are in a very free state of willing and thinking. But those who are not in this good, and consequently not in the truths thence derived, are in a state of slavery; for they will and think from themselves, and not from the Lord, from whom is this heavenly form. But the nature of this form cannot be comprehended in detail, for the reason that it transcends all understanding. . Everyone upon his name. That this signifies for each in particular, and that they shall be for the twelve tribes, signifies for all in general, is evident from the signification of "the names of the sons of Israel," as being goods and truths in respect to every quality (n. 9842, 9843), and as each stone had its name from the tribes, there is also signified that so it shall be for each in particular; and from the signification of "the twelve tribes," as being all goods and truths in the complex, "twelve" signifying all (n. 3272, 3858, 3913, 7973), and "the tribes" signifying the goods of love and truths of faith in the whole complex (n. 3858, 3926, 3939, 4060, 6335, 6397, 7836, 7891, 7996, 7997), thus all in general. . And thou shalt make upon the breastplate chains of the border. That this signifies the conjunction of the whole heaven in the extremes, is evident from the signification of "the breastplate," as being the Divine truth that proceeds from the Lord‘s Divine good (n. 9823), thus also heaven; from the signification of "the chains," as being coherence (n. 9852), thus also conjunction; and from the signification of "the border," as being what is outermost or extreme (n. 9853). That "the breastplate" also denotes heaven, is because all goods and truths in the complex were there represented by the twelve stones, and by the names of the twelve tribes; and goods and truths In the complex constitute heaven, insomuch that whether we say heaven, or these goods and truths, it is the same thing. For the angels who constitute heaven are receptions of good and truth from the Lord; and as they are receptions of these, they are also forms of them, which forms are those of love and charity. The truths of faith make beauty, but a beauty that is according to truths from good; that is, according to truths through which good shines. The forms of love and charity, such as are those of the angels In the heavens, are human forms, for the reason that the goods and truths which proceed from the Lord, and of which the angels are receptions, are likenesses and images of the Lord. . With cord-work. That this signifies indissoluble, is evident from the signification of a "cord," as being conjunction (n. 9854). That indissoluble conjunction is here signified, is because the cord was of twisted and entwined work, as is plain from the original tongue in which such a cord is mentioned. In the spiritual sense that which consists of twisted and entwined work denotes that which is indissoluble. . Of pure gold. That this signifies through celestial good, is evident from the signification of "gold," as being the good of love (n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510); and as it is called "pure gold," it is celestial good which is meant; for there is celestial good, and there is spiritual good, and each both internal and external. Celestial good is the good of love to the Lord, and spiritual good is the good of love toward the neighbor. In the Word all these goods are called "gold," and are distinguished as "the gold from Uphaz," "from Ophir," "from Sheba" and "Havilah," and also "from Tarshish" - by "the gold from Uphaz" in (Jeremiah 10:9; Daniel 10:5), which denotes celestial good; by "the gold from Ophir" in (Isaiah 13:12; Psalms 45:9; Job 22:24; 28:16), which denotes spiritual good; by "the gold from Sheba". In (Isaiah 60:6; Ezekiel 27:22; Psalms 72:15), which denotes the good of knowledges; as also by "the gold from Havilah" in (Genesis 2:11, 12); and by "the silver and gold from Tarshish". In (Isaiah 60:9), which denote the truth and good of memory-knowledge. . And thou shalt make upon the breastplate two rings of gold. That this signifies the sphere of Divine good from the higher part of heaven through which there is conjunction, is evident from the signification of "the breastplate," as being a representative of heaven (n. 9879); and from the signification of "the two rings of gold," as being the sphere of Divine good through which there is conjunction (n. 9498, 9501). That this is from the higher part of heaven, is signified by the rings being at the upper part of the breastplate, for the chains were led from this part to the settings of gold on the shoulderpieces of the ephod. . And thou shalt put the two rings on the two extremities of the breastplate. That this signifies in the extremes, is evident from the signification of "the two rings," as being the sphere of Divine good through which there is conjunction (n. 9882); from the signification of "the two extremities," as being the ultimates or extremes; and from the signification of "the breastplate," as being a representative of heaven (n. 9879). From all this it is evident that by "putting the two rings on the two extremities of the breastplate" is signified the conjunction of the sphere of Divine good In the extremes of heaven. . And thou shalt put the two cords of gold on the two rings. That this signifies the method of the indissoluble conjunction, is evident from the signification of "the cords," as being an indissoluble conjunction (n. 9880); from the signification of "gold," as being the good of love (n. 9881). But the method of the conjunction is signified by "putting them on the two rings." From this it is evident that by "putting the two cords of gold on the two rings" is signified the method of the indissoluble conjunction of good with the Divine sphere. . At the extremities of the breastplate. That this signifies In the extremes, is evident from what was said above (n. 9883). . And the two extremities of the two cords thou shalt put on the two settings. That this signifies the method of the conjunction with the supports in the extremes, is evident from the signification of "the extremities," as being the ultimates or extremes (n. 9883); from the signification of "the cords," as being an indissoluble conjunction (n. 9880); the method of the conjunction is signified by "putting them on the settings." And from the signification of "the settings which were upon the shoulders," as being a coming-forth and substance (n. 9847, 9851). That they also denote support, is because they were upon the shoulders, and by "the shoulders" are signified things that support, because these support and carry. . And shalt put them on the shoulders of the ephod. That this signifies In this way the support of heaven, and the preservation of good and truth there with all exertion and power, is evident from the signification of "putting on the shoulders of the ephod," as being the support and preservation of good and truth in the heavens. That it denotes support, (n. 9886); and that it denotes preservation with all exertion and power, (n. 9836). That it denotes the support of heaven by means of the Divine that proceeds from the Lord, and also the preservation of good and truth there, is because by "the breastplate," which was fastened by the cords to the shoulderpieces of the ephod, and thereby supported, is signified the Divine truth that proceeds from the Lord’s Divine good (n. 9823), thus all the goods and truths in the complex which make heaven (n. 9879). . Over against the faces thereof. That this signifies to eternity, is evident from the signification of "over against the faces," as being to eternity; for by the "breastplate" is signified heaven and every good and truth that constitutes it (n. 9879). That which is over against the faces there is in the Lord‘s perpetual view, thus is preserved to eternity. . And thou shalt make two rings of gold. That this signifies the sphere of the Divine good, is evident from the signification of "the rings," as being the sphere of Divine good through which there is conjunction (n. 9882); and from the signification of "gold," as being the good of love (n. 9881). . And thou shalt put thee upon the too extremities of the breastplate. That this signifies in the extremes, is evident from the signification of "the extremities," as being the ultimates or extremes; and from the signification of "the breast plate," as being a representative of heaven (n. 9882).) . Upon the edge thereof which is toward the side of the ephod inward. That this signifies the conjunction and preservation of the middle part, is evident from the signification of "the edge of the breastplate which is toward the side of the ephod Inward," as being conjunction with the middle part of heaven, and thus preservation; for by "the ephod" is signified the Divine truth in the spiritual heaven In the external form (n. 9824), thus heaven in externals; and "the edge which is toward the side of the ephod inward" denotes the middle part; for the subject treated of is the conjunction of all the goods and truths of heaven with the ultimates there, and from this it treats of the preservation of the whole and of all its parts.[2] All goods and truths are represented by the twelve stones of the breastplate, and the names of the twelve tribes upon them. The conjunction of these with the ultimates of heaven is represented by the binding of it to the ephod in six places; in two places at the shoulderpieces above; in two at the middle part; and in two at the shoulderpieces underneath above the girdle. By this is representatively exhibited the preservation of the whole of heaven and of all things there.
[3] The conjunction of the breastplate at the shoulderpieces above, represents the preservation there of celestial goods and truths; the conjunction at the edge toward the side of the ephod inward (that is, at the middle part), represents the preservation of spiritual goods and truths; and the conjunction at the shoulderpieces underneath over against the joining above the girdle, represents the preservation of the natural goods and truths which proceed from the two former. For the goods and truths of heaven are In a threefold order; those which are in the highest parts are called "celestial;" those which are in the middle parts are called "spiritual;" and those which are in the lower parts, which proceed from the former, are called "natural".
. And thou shalt make two rings of gold, signifies the sphere of Divine good (n. 9882, 9889). . And shalt put them on the two shoulders of the ephod underneath. That this signifies the preservation of good and truth in the lowest part of heaven, is evident from the signification of "putting on the shoulders," as being preservation with all exertion and power (n. 9887); by "underneath" there, is signified the lowest part of heaven, where good and truth are in a natural form (n. 9891). . Over against its faces, signifies to eternity (n. 9888). . Opposite to the joining thereof, above the girdle of the ephod. That this signifies where there is a conjunction of all things most nearly within the external bond, by which all things are held together in connection and in form, is evident from the signification of "opposite to the joining of the ephod," as being where there is a conjunction of all the things signified by "the ephod," which are the goods and truths In the spiritual kingdom in the external form (n. 9824); and from the signification of "above the girdle of the ephod," as being most nearly within the external bond, by which all things are held together in connection and inform; for by "above" is signified within, because by higher things are signified interior things (n. 2148, 3084, 4599, 5146, 8325); and by "the girdle of the ephod" is signified the external bond by which all things are held together in connection and in form (n. 9828, 9837). How the case herein is, shall be briefly stated.[2] That by the binding of the breastplate to the shoulderpieces above, inward, and underneath, is signified the conjunction of all things of heaven, has been shown above (n. 9891); also that by this last binding, which was above the girdle, is signified their preservation in the lowest part, where good and truth are presented in a natural form (n. 9893). That the things which are lowest, or ultimate, hold the higher or interior things together in their connection and form, may be seen above (n. 9828). This lowest or ultimate is represented by the girdle of the ephod (n. 9828, 9837); but that which is most nearly within or above was represented by that which was opposite to the joining above the girdle, where the breastplate was bound to the ephod underneath.
. And they shall bind the breastplate by the rings thereof unto the rings of the ephod. That this signifies the conjunction and preservation of all things of heaven by means of the sphere of Divine good in the externals of the spiritual kingdom, is evident from the signification of "binding," as being conjunction and preservation (of which above, where the binding of the breastplate to the ephod was treated of); from the signification of "the breastplate," as being a representative of all things of heaven (n. 9879, 9887); from the signification of "the rings," as being the sphere of Divine good through which there is conjunction (n. 9498, 9501, 9882); and from the signification of "the ephod," as being Divine truth In the spiritual kingdom in the external form, in which the interior things cease (n. 9824), thus the whole external of this kingdom. . With a thread of blue. That this signifies by means of the celestial love of truth, is evident from the signification of "a thread of blue," as being the celestial love of truth (n. 9466, 9687, 9833). . That it may be upon the girdle of the ephod. That this signifies that it may be preserved forever in its connection and in its form, is evident from what was said above (n. 9895). . And that the breastplate withdraw not from upon the ephod. That this signifies that all things of heaven are inseparable from the externals of the spiritual kingdom, is evident from the signification of "not to withdraw," as being not to be separated; from the signification of "the breastplate," as being a representative of all things of heaven (n. 9879, 9887); and from the signification of "the ephod," as being all the external of the spiritual kingdom (n. 9824, 9896). . And Aaron shall carry the names of the sons of Israel. That this signifies the preservation by the Lord of good and truth in respect to all their quality, is evident from the signification of "carrying," when said of the breastplate, by which are signified all the goods and truths of heaven (n. 9879, 9887), as being to preserve, for that which is carried upon the breast is preserved (that "to carry" also, when said of the Divine, denotes to hold together in a state of good and truth, (n. 9500, 9737); from the representation of Aaron, as being the Lord in respect to Divine good (n. 9806); and from the signification of "the names of the sons of Israel," as being the goods and truths of heaven and of the church in respect to all their quality (n. 9842). . In the breastplate of judgment. That this signifies a representative of heaven in respect to Divine truth shining forth from the Divine good of the Lord, is evident from the signification of "the breastplate of judgment," as being Divine truth shining forth from the Divine good of the Lord (n. 9857); and as being a representative of heaven (n. 9879, 9882). . Upon his heart. That this signifies from the Divine love to eternity, is evident from the signification of "the heart," as being the good of love (n. 3313, 3635, 3883-3896, 7542, 9050); consequently, when said of the Lord, who is here represented by Aaron, it denotes the Divine love. Consequently "to carry upon the heart" denotes to preserve to eternity from the Divine love. . When he goeth in unto the holiness. That this signifies in all worship, is evident from the signification of "going in unto the holiness," as being worship; for all Aaron’s ministration at the altar and in the Tent of meeting was called "holiness," and this ministration was worship. . For a remembrance before Jehovah continually. That this signifies from mercy to eternity, is evident from the signification of "remembrance," when said of the Divine, as being to preserve or deliver, from mercy (n. 9849); and from the signification of "continually," as being to eternity. . And thou shalt put unto the breastplate of judgment the Urim and Thummim. That this signifies the shining forth of Divine truth from the Lord in ultimates, is evident from the signification of "the breastplate of judgment," as being Divine truth shining forth from the Divine good of the Lord (n. 9857); and from the signification of "the Urim and Thummim," as being light and the shining forth therefrom. That "the Urim and Thummim" denote light shining forth, is because through the stones in the breastplate the light of heaven shone forth with variety according to the answers that were being given through them. For this reason they were of different colors. For the Divine truth that proceeds from the Lord‘s Divine good appears before the angels as light, and from it is all the light of heaven. The colors derived from it, which are modifications of this light with the angels, are variegations of intelligence and wisdom with them; for all wisdom and intelligence are from this Divine truth or light. From this it can be seen that by the shining forth of various colors from this light, Divine truths, which are answers, are presented to view in the heavens. In like manner there was a shining forth through the Urim and Thummim, when inquiry was made of the Divine. But be it known that when the shining forth appeared, then at the same time an answer to the subject of inquiry was given In an audible voice. This was done through angels, to whom this answer was revealed by the Lord by means of such a shining forth; for, as before said, Divine truths which are answers appear in this manner in the heavens.[2] That the light of heaven is the Divine truth that proceeds from the Lord’s Divine good, (n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407, 9570, 9571); and that colors appear in the heavens, and that they are modifications of this light with the angels, thus are variegations of intelligence and wisdom with them, (n. 3993, 4530, 4677, 4742, 4922, 9466, 9467, 9865).
[3] That this is the case, is also evident from the signification of "the Urim and Thummim;" for "Urim" means a shining fire; and "Thummim," the shining forth therefrom; the "shining fire" denotes the Divine truth from the Divine good of the Lord‘s Divine love, and the "shining forth" denotes this same truth in ultimates, thus in the effect. But be it known that in the Hebrew tongue "Thummim" means "Integrity;" but in the angelic tongue a "shining forth." It is said "in the angelic tongue" because the angels converse with one another from the very essence of the subject perceived inwardly within themselves, thus according to its quality. From this the speech flows forth into a conformable sound that is audible to the angels only. The shining forth of the Divine truth is, in sound, "thummim," whence comes its name. The like is perceived by the angels when thum is read in the Hebrew tongue, by which is signified what is entire, or integrity. It is from this that by "integrity," in the internal sense of the Word, is signified Divine truth in the effect, which is a life according to the Divine commandments, as can be seen from many passages in the Word, as (Josh. 24:14; Judges 9:16, 19; Ps. 25:21; 37:37; 84:11; 101:2; 119:1)
[4] From this also it is that the Urim and Thummim are called "the judgment of the sons of Israel," also "the breastplate of judgment," and likewise "the judgment of Urim;" for "judgment" signifies Divine truth in doctrine and in life, as may be seen above (n. 9857). From all this it can now be seen that through the Urim and Thummim, that is to say, through the shining forth of the light of heaven, the breastplate revealed Divine truths in the natural sphere, thus in ultimates. There is also a similar shining forth inwardly with those who are in truths from good, which dictates, and as it were gives answers, when truth is sought from the affection of the heart, and when it is loved as good. That there is such a shining forth, whereby Divine truth is revealed from heaven in the natural man, with those who are enlightened from the Word, is not perceived in the world, for the reason that it is not known that any light from heaven enlightens man’s understanding. But that such is the case has been given me to perceive, and also to see. Be it known further that this shining forth appears in ultimates, because all things that belong to light from the Divine descend even to the ultimate bounds; and because they descend to these, they also shine forth there, and from thence. This then is the reason why the breastplate was put upon the ephod, and above its girdle; for the ephod represented Divine truth In ultimates (n. 9824); and its girdle represented a general bond, that all things might be held in connection (n. 9828, 9837). Therefore it is said, "and they shall bind the breastplate by the rings thereof unto the rings of the ephod, that it may be upon the girdle of the ephod, and that the breastplate withdraw not from upon the ephod" (verse 28). The reason why the names of the sons of Israel were also engraved on it, was that the twelve tribes likewise represented all things of Divine good and truth in the heavens, consequently heaven together with all the societies there; and that they represented various things according to the order In which they are mentioned In the Word (n. 3858, 3862, 3926, 3939, 4060, 4603, 6335, 6337, 6397, 6640, 7836, 7891, 7973, 7996, 7997).
. And they shall be upon Aaron‘s heart. That this signifies from the Divine good of the Lord’s Divine love, may be seen above (n. 9902). . When he goeth in before Jehovah. That this signifies in all worship, is evident from the signification of "going in before Jehovah," or what is the same thing, "to the holiness," as being worship (n. 9903). . And Aaron shall carry the judgment of the sons of Israel. That this signifies the Divine truth of heaven and of the church, is evident from the signification of "judgment," as being Divine truth in doctrine and in life (n. 9857). As it was the Urim and Thummim which are here called "judgment," it is the Divine truth that proceeds from the Lord, and that shines forth in ultimates, which is here meant by "judgment," for the Urim and Thummim have this signification (n. 9905). . Upon his heart before Jehovah continually. That this signifies perpetually shining forth from good, is evident from the signification of "the heart," as being the good of love (n. 3313, 3635, 3883-3896, 7542, 9050); and from the signification of "continually," as being perpetually. The reason why it means shining forth, is that the breastplate was upon the heart, and by "the breastplate" is signified Divine truth shining forth from the Lord‘s Divine good (n. 9823). EXODUS 28:15-30 previous - next - text - summary - Exodus - Full Page
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |