Spiritual Meaning of EXODUS 28:5-8
They spread out plates of gold, and he cut them into threads, to work them in the midst of the blue, and in the midst of the crimson, and in the midst of the scarlet double-dyed, and in the midst of the fine twined linen (Exod. 39:3).
That which reigns universally is that which rules, thus is in each and all things (n. 5949, 6159, 7648, 8067, 8853-8858, 8865). The reason why gold was interwoven everywhere, was that by the garments of Aaron was represented the spiritual heaven (n. 9814), and good reigns in this heaven, as it does in the other heavens also. In the inmost heaven reigns the good of love to the Lord; in the middle heaven, the good of charity toward the neighbor; and in the ultimate heaven, the good of faith. But the truth which is of faith leads men in unto good, and afterward is produced from good. From this it is evident that a man is not in heaven until he is in good. If he is only in the truths which are called matters of faith, he merely stands before the door; and if from these truths he looks to good, he enters into the vestibule; but if from these truths he does not look to good, he does not see heaven, not even from afar. It is said that a man is not in heaven until he is in good, because while a man is in the world he ought to have heaven in himself, in order that he may enter into it after death. For heaven is in man, and is in mercy given to those who, while they live in the world, suffer themselves to be brought through the truths of faith into charity toward the neighbor and into love to the Lord; that is, into good. That a man is not in heaven until he is in the state of being led by the Lord by means of good, (n. 8516, 8539, 8722, 8772, 9139). By "good" is meant the good of life, and the good of life is to do what is good from willing it, and to will good is from love; for that which a man loves he wills.
. And the blue, and the crimson, and the scarlet double dyed, and the fine linen. That this signifies the good of charity and of faith, is evident from the signification of "blue," as being the celestial love of truth (n. 9466); from the signification of "crimson," as being the celestial love of good (n. 9467); from the signification of "scarlet double-dyed," as being spiritual good (n. 4922, 9468); and from the signification of "fine linen," as being truth from a celestial origin (n. 5319, 9469). Thus taken together these words signify the good of love and of faith; but here the good of charity and of faith, because they are predicated of the spiritual kingdom (n. 9814). This signification of "blue, crimson, scarlet double-dyed, and fine linen," as being the things of love or charity, and of faith, arises from the colors themselves. For the colors which appear in heaven originate from the light of heaven, which light is the Divine truth that proceeds from the Lord, from which is all intelligence and wisdom. Hence the variegations of this light, which before the external sight in heaven appear as colors, are variegations of intelligence and wisdom from the truths and goods of faith, of charity, and of love (n. 1042, 1053, 1624, 3993, 4530, 4677, 4741, 4742, 4922, 9466). That in so far as the colors in heaven partake of red they signify good, and in so far as they partake of white they signify truth, (n. 9467). . And they shall make the ephod of gold, of blue and crimson, of scarlet double-dyed and fine twined linen. That this signifies the external of the spiritual kingdom from this good, is evident from the signification of "the ephod," as being the external of the spiritual kingdom (n. 9824); from the signification of "gold," as being good, here good universally reigning (n. 9832); and from the signification of "blue, crimson, scarlet double-dyed, and fine twined linen," as being the good of charity and of faith (n. 9833); wherefore the external of the spiritual kingdom is derived from this good. . With the work of a thinker. That this signifies from the understanding, is evident from the signification of "a thinker," as being the understanding (n. 9598, 9688); and therefore "the work of a thinker" denotes that which is from this. That "a thinker" denotes the understanding, is because thought belongs to the understanding, just as the affection of love belongs to the will in the internal sense "a thinker" signified the like as "thought;" for in the internal sense the person is not attended to, but only the thing itself, and a thinker implies a person (n. 5225, 5287, 5434, 8343, 8985, 9007). What is meant by being derived from the understanding must be briefly stated. The subject here treated of is the Lord‘s spiritual kingdom, and in respect to all the truths and goods which are therein, this kingdom belongs to the intellectual part; while the truths and goods in the Lord’s celestial kingdom belong to the will part. For there are two things to which all things in the universe bear relation, namely, good and truth; for which reason there are in man two faculties, the will and the understanding; the will being for the sake of good, and the understanding for the sake of truth; for the will receives good, and the understanding truth.[2] The case is similar in the heavens, where there are two kingdoms, the celestial and the spiritual; the celestial kingdom is for the sake of the reception of good, and the spiritual kingdom is for the sake of the reception of truth. And because the universal heaven corresponds to all things that are in man, therefore before the Lord heaven is like one man, who accordingly also has two faculties, a will and an understanding; his will being in the celestial kingdom, and his understanding in the spiritual kingdom. Now because the spiritual kingdom was represented by the garments of Aaron, and the intellectual part of heaven is in this kingdom, therefore by "the work of a thinker" is signified the intellectual part. That from its correspondence with each and all things in man, the universal heaven is like one man, and is called the Grand Man, (n. 9276); and that with those who are in the Lord‘s spiritual kingdom goods and truths have been inscribed on their intellectual part; but with those who are in the celestial kingdom on their will part, (n. 9277, 9596).
. It shall have two shoulders joined at the two extremities thereof; and it shall be joined together. That this signifies the preservation, by a complete unition, of good and truth on all sides and forever, with all exertion and power, is evident from the signification of "the shoulders," as being all force and power (n. 1085, 4931-4937); but by "putting on the shoulders," and by "carrying" upon them (as is said in what follows of the two onyx stones on which were graven the names of the sons of Israel), is meant the preservation of good and truth forever (for by "the names of the sons of Israel" are signified all goods and truths in the complex, on which subject see below); from the signification of "being joined together," and "being conjoined," as being a complete unition; and from the signification of "the two extremities," that is, at the right and at the left, as being on all sides (n. 8613).[2] The case herein is this. By the ephod was represented the external of the Lord’s spiritual kingdom, and therefore by its shoulderpieces, on which were placed the two onyx stones with the names of the sons of Israel, was represented the perpetual preservation of good and truth; and by the joining together of the ephod on the shoulders, and also before the breast and behind the back, there was represented a complete unition. From this it can be seen what is signified by what is said below about the shoulderpieces and the engravings upon them; namely, the preservation of good and truth forever with all exertion and power; thus the preservation of the heavens. These stones with the names of the sons of Israel were placed on the shoulderpieces of the ephod, by which was represented the external of the spiritual kingdom, for the reason that all preservation depends on the state of the ultimates, for all the interior things cease there, and form a plane there in which they may subsist. Ultimates are like the soles and the feet, on which the whole body stands, and are also like the hands and the arms by means of which the body exerts its powers, and into which the body transfers its forces. It is also from this that the hands and the arms, as well as the soles and the feet, correspond to the ultimates of heaven. That power and strength reside in ultimates was represented in the Ancient Church by the hair with the Nazirites, in which resided their strength, as is plain from Samson (Judges 14-16)., and also their sanctity (n. 3301). That the hair, which with them was the Naziriteship, corresponds to the ultimates of good and truth, or to good and truth in ultimates, (n. 3301, 5247, 6437).
[3] That power resides in ultimates, and also the conservation of the interiors in their state, can be understood by those who know how the case in nature with things successive and thence simultaneous; namely, that successive things at last form in ultimates what is simultaneous, in which these successive things are in a like order side by side. Wherefore simultaneous things, which are ultimate, serve successive things, which are prior, as corresponding supports on which they may lean, and thus by means of which they may be preserved.
[4] That "shoulders" signify all force and power in resisting, in breaking, and in acting, is evident in these passages:--
Ye push with side and with shoulder, and thrust all the feeble sheep with your horns, till ye have scattered them abroad (Ezek. 34:21).
Egypt is a staff of reed to the house of Israel. When they took hold of thee by the hand, thou didst break, and didst pierce throw all their shoulder (Ezek. 29:6, 7);
"to pierce through all the shoulder" denotes to deprive of all power to comprehend truths; "Egypt" denotes the perverted memory-knowledge which deprives.
[5] In Zechariah:--
They refused to hearken, and turned a stubborn shoulder (Zech. 7:11);
"to turn a stubborn shoulder" denotes to resist. In David:--
They thought a wicked device, they did not prevail, for thou shalt offer to them the shoulder (Ps. 21:11, 12);
"to offer to them the shoulder" also denotes to resist; thus it denotes power. That "the shoulder" denotes power, is plain from the representatives in the other life, where they who resist seem to oppose the shoulder.
[6] That "to put upon the shoulders and carry" denotes to preserve in a state of good and truth forever with all exertion and power, is evident in Isaiah:--
The nations shall bring thy sons in their bosom, and they shall carry thy daughters upon the shoulder (Isa. 49:22);
the subject here treated of is the New Church; by "the sons" are signified truths, and by "the daughters," goods; "to carry upon the shoulder" denotes to preserve them. The preservation of good in its state was also represented by the sons of Israel, when they went forth out of Egypt, carrying the dough on the shoulder (Exod. 12:34); and by the sons of Kohath carrying the works of what is holy upon the shoulder (Numbers 7:9). From this it is that the Lord, who spoke by correspondences, said of the lost sheep when it was found, that "be laid it on his shoulder rejoicing" (Luke 15:5); "the sheep that was lost and was found" denotes the good with the man who repents.
[7] As this was signified by "carrying on the shoulder," therefore also it is said of the gold and silver which they love and preserve, that "they carry them on their shoulder" (Isa. 46:7). That "to carry" denotes also to hold together in its state, (n. 9500). From all this it is evident what was signified by the names of the sons of Israel engraved on two onyx stones being placed upon the shoulderpieces of the ephod, and by its being said that Aaron should boar or carry them upon his two shoulders for a remembrance (verse 12). That "carrying upon the shoulder," when said of subjection, signifies servitude, (Gen. 49:15; Ps. 81:6; Isa. 9:4; 10:27; Matt. 23:4; Zeph. 3:9); but that when said of command, it signifies supreme power, (Isa. 9:6; 22:22).
. And the girdle of his ephod, which is upon it. That this signifies an external binding-together, is evident from the signification of "the girdle," as being a general bond by which the interior things are held in connection (n. 9828), thus it signifies a binding-together. That it denotes an external binding-together, is because by "the ephod" is signified the external of the spiritual kingdom (n. 9824) . According to the work thereof shall be from it. That this signifies what is like and continuous from the external of the spiritual kingdom, is evident from the signification of "according to the work," as being what is like, for that which is according to the work of another thing is like it; and from the signification of "being from it," as being what is continuous, for that which is from another thing is not only like it, but is also continuous with it. That what is continuous with the external of the spiritual kingdom is signified, is because what is continuous with the ephod is meant, and by "the ephod" is signified the external of the spiritual kingdom (n. 9824). . Of gold, of blue and crimson, and of scarlet double-dyed and fine twined linen. That this signifies thus from the good of faith and of charity in external things, is evident from the signification of all these things taken together, as being the good of faith and of charity (n. 9687, 9833). That it denotes in external things, is because by the bend which was to be woven of gold, of blue, of crimson, of scarlet, and of fine twined linen, is signified an external bond or binding-together (n. 9837). EXODUS 28:5-8 previous - next - text - summary - Exodus - Full Page
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