Spiritual Meaning of EXODUS 28:9-14
Though these may forget, yet will I not forget thee. Behold I have even thee upon the hands (Isa. 49:15, 16).
It is from this that the onyx stones are called "stones of remembrance for the sons of Israel" (verse 12).
[2] That "the onyx stones," from the engraving on them, signify the interior memory, is because the things that were engraved, which were the names of the sons of Israel, signify spiritual truths; "the onyx stones" signify such truths, moreover the interior memory of man must consist of such. That man has two memories, an exterior and an interior one, and that the exterior memory is natural, thus composed of such things as come forth in the world; but the interior memory is spiritual, thus composed of such things as are in heaven, (n. 2469-2494, 5212, 8067).
[3] That stones on which there is engraving denote the memory on which truths are inscribed, has its origin from the representatives in heaven. When men go forth who after their decease come into the other life, and bring with them the truths of faith in the natural or exterior memory only, and not in the spiritual or interior memory, they seem to themselves to wander about among rocks and in forests. But when men go forth who bring with them the truths of faith in the spiritual memory also, they seem to themselves to walk among cultivated hills, and also in gardens. The reason is that the truths of faith of the exterior or natural memory (which are memory-knowledges) have no life unless they are at the same time in the interior or spiritual memory; for the things which are in this latter memory have been made of life, because the interior or spiritual memory is man’s book of life (n. 2474); and the things which are of life are represented in heaven by gardens, oliveyards, vineyards, and by flower-beds and shrubberies; and the things of charity, by hills where such things are (n. 6435); but those things which are not of life are represented by rocky places and thickets which are bare and rough.
[4] It shall be briefly told what are truths of faith from love. Truths of faith from love are truths which love dictates, thus which derive their being from love. These truths are living, because the things which are from love are living. Consequently the truths of faith from love are those which treat of love to the Lord and charity toward the neighbor, for these are the truths which love dictates. The whole Word is the doctrine of such truths; for in its spiritual sense the Word treats solely of things which belong to the Lord and the neighbor, thus which belong to love to the Lord and toward the neighbor. It is from this that the Word is living. This is meant by the statement that "on these two commandments hang the Law and the Prophets" (Matt. 22:34-40); "the Law and the Prophets" denote the Word in its whole complex. But truths of faith from love are not bare knowledges of such things with man in the memory, and from this in the understanding; but they are affections of life with him; for the things which a man loves and therefore does, are of his life. There are also truths of faith which do not, like the former, treat of love; but which merely confirm these truths more nearly, or more remotely. These truths of faith are called secondary truths. For the truths of faith are like families and their generations in succession from one father. The father of these truths is the good of love from the Lord and consequently to Him, thus it is the Lord; for whether we say the Lord, or love from Him and consequently to Him, it is the same thing; because love is spiritual conjunction, and causes Him to be where the love is; for love causes him who is loved to be present in itself.
. And engrave on them the names of the sons of Israel. That this signifies on which are impressed the truths and goods of the spiritual kingdom in respect to all their quality, is evident from the signification of "engraving on stones," as being to impress on the memory (n. 9841); from the signification of "names," as being quality (n. 144, 145, 1754, 1896, 2009, 6674); and from the representation of the sons of Israel, as being all the truths and goods of the spiritual kingdom. By "the sons of Israel" are here meant the twelve tribes, because the names of these were engraved on these stones; and by "the twelve tribes" are signified all truths and goods in the complex (n. 3858, 3926, 3939, 4060, 6335, 6337); and as the church or heaven is from these, therefore by "the sons of Israel" is signified the Lord‘s spiritual church and kingdom (n. 4286, 6637, 7836, 7891, 7996, 7997, 9340). From this it is evident that by "engraving on them the names of the sons of Israel" is signified to impress on the memory the whole quality of the truths and goods of the spiritual kingdom; that is, the truths and goods of this kingdom in respect to all their quality. . Six of their names on the one stone. That this signifies all the quality of truths from good, is evident from the signification of the number "six," as being all (n. 3960, 7973, 8148), here all truths from good; from the signification of "names," as being quality (n. 9842); and from the signification of "on a stone," as being an impressing on the memory (n. 9841). That all truths from good are meant, is because there were two stones on which were engraved the names of the sons of Israel, and the one stone was on the right shoulder, and the other on the left shoulder; and those things with man which are on his right, correspond to the good from which are truths, that is, to truths from good; while those things which are on his left, correspond to the truths through which is good (n. 9604, 9736). Thus the names of the sons of Israel engraved on the stone which was on the right shoulder, signified truths from good; and those on the left shoulder, signified truths through which is good. . And the names of the six that remain, on the other stone. That this signifies all the quality of the truths through which is good, is evident from what was said just above (n. 9843). . According to their generations. That this signifies each in that order in which the one is generated and proceeds from the other, is evident from the signification of "generations" as being the things which are of faith and charity; that is, those which belong to truth and good in the spiritual world (n. 613, 2020, 2584, 6239, 9042, 9079); whence "according to the generations," denotes according to the order in which the one is generated and proceeds from the other; namely, good from truth, and truth from good. For the man who is being generated anew by the Lord has two states; the first is a state of truth, and the second is a state of good. So long as the man is in the first state, he is led by means of truths to good; but when he is in the second state, he is led by means of good. This latter state is the state of heaven with the man, for he is not in heaven until he is in good (n. 9832). From all this it is evident what is signified by "according to the generations of the sons of Israel." It is said "in that order in which the one is generated and proceeds from the other," because just as good is generated by means of truths, so afterward it proceeds; and in like manner just as truths are generated from good, so afterward they proceed For they are generated successively, and proceed afterward in that order in which they have successively been born. But these things are said for those who know how series of things are produced successively. . With the work of a worker in stone, with the engravings of a signet, shalt thou engrave the two stones, according to the names of the sons of Israel. That this signifies the heavenly form of all truths in their order in the memory from the good of love, thus intellectual things therein with the regenerate, according to their arrangement in order by the will, is evident from the signification of "a worker in stone," as being the good of love, thus the will of one who is regenerate, for this is from the good of love, because the will of one who is regenerate receives the good of love, and his understanding receives the truths of faith; from the signification of "the engravings of a signet," as being the heavenly form of all truths, such as it is in the understanding of a regenerated person, because the truths of faith have been disposed therein into a heavenly form. It is from this that a regenerated man is a heaven in a little image (n. 9279); and that the understanding of a regenerated man corresponds to the spiritual kingdom in heaven, and his will to the celestial kingdom (n. 9835). From this it is plain what is the heavenly form of truths with a man. From the signification of "to engrave stones," as being to impress on the memory (n. 9842), here to impress such a form on the truths which are therein. And from the signification of "the names of the sons of Israel," as being truths and goods in respect to all their quality in their order (n. 9842-9845).[2] That by "a worker in stone" is signified the good of love, or the will of one who is regenerate, is because the good of love works in a man while he is being regenerated, and disposes the truths with him into order; and afterward, when he has been regenerated, it keeps them in their order. For truths are created according to the whole likeness of good, and according to its every command, thus according to everything of love; for good is of love. That this is so, is evident from the fact that a man acknowledges as truths the things that he loves, and that in this way he apprehends and acknowledges truths according to his love. It is from this that truths constitute the form of good. From this it can be known how the Lord leads man by means of the truths of faith, that is, by means of faith; namely, that He leads him by means of the good of love that is in him; and further, how the Lord also directs a man mediately through heaven; for a regenerated man is a heaven in a little image; wherefore, as the Lord directs heaven, He also together with it directs such a man.
. Encompassed with settings of gold shalt thou make them. That this signifies a coming-forth and subsistence from good, is evident from the signification of "gold," as being the good of love (n. 113, 1551, 1552, 5658, 6914, 6917, 9490); hence "to be encompassed with settings of gold," denotes to be continued from good, and to derive its coming-forth or rise from it; and because it denotes to derive its coming-forth, it also denotes to derive its subsistence; for a thing subsists from the same source as that from which it comes forth; because subsistence is a perpetual coming-forth. The case with good and truth is similar as with the gold with which a jewel is encompassed; for good is like ground, and truths are like the seeds therein, because truths are born in good, and nowhere else, and they also flourish in accordance with the quality of the good. . And thou shalt put the two stones upon the shoulders of the ephod. That this signifies the preservation of good and truth with all exertion and power, is evident from what was shown above (n. 9836). . To be stones of remembrance for the sons of Israel. That this signifies from mercy forever for the spiritual kingdom, is evident from the signification of "the stones of remembrance upon the shoulders of the ephod," as being the preservation of good and truth from mercy forever. That "the stones upon the shoulders" denote the preservation of good and truth, (n. 9836); and that "remembrance," when said of the Lord, denotes mercy, will be evident from what follows; and from the signification of "the sons of Israel," as being the Lord’s spiritual kingdom (n. 9842). It is said of Jehovah in the Word, that is, of the Lord that He "remembers," and that He "does not remember," and by this is signified that it is then done from mercy, whether it is preservation or deliverance. In like manner it is said that He "sees," "hears," and "knows," and that He "does not see," "hear," and "know;" by which expressions also is signified having compassion, or not having compassion. That it is so said is from the likeness and appearance with man; for when a man turns away from the Lord, as is the case when he does evil, then, because the Lord is at his back, it appears to him as if the Lord does not see him, does not hear him, and does not know him, and also does not remember him; when yet this is with the man, and therefore from the appearance it is so said in the Word. Very different is it when a man turns toward the Lord, as is the case when he acts well (n. 9306). Everyone can know that calling to mind, or remembering, cannot be predicated of the Lord, because things past and future are in Him eternal, that is, are present from eternity to eternity.[2] That "remembering," when said of the Lord, denotes to have compassion, and thus from mercy to preserve or deliver, is evident from the following passages:--
Jehovah hath made known His salvation; His righteousness hath He revealed before the eyes of the nations. He hath remembered His mercy and His truth toward the house of Israel (Ps. 98:2, 3).
Jehovah hath remembered us in our humility, for His mercy is forever (Ps. 136:23).
Remember not the sins of my youth, and my transgressions; according to Thy mercy remember Thou me, for Thy goodness‘ sake, O Jehovah (Ps. 25:7).
He remembered for them His covenant, and repented in the multitude of His mercies (Ps. 106:45).
He hath made His wonderful works to be remembered; Jehovah is gracious and merciful. He hath given food unto them that fear Him; He hath remembered His covenant forever (Ps. 111:4, 5).
Remember not former iniquities; let Thy compassions anticipate us (Ps. 79:8).
God hath accepted his servant Israel, that He might remember His mercy; to do mercy with our fathers, and to remember His holy covenant (Luke 1:54, 72).
What is man that Thou dost remember him? (Ps. 8:4).
Remember me, O Jehovah, in the good pleasure of Thy people (Ps. 106:4).
Jehovah hath remembered us; He blesseth (Ps. 115:12).
If looking Thou wilt look on the misery of Thine handmaid, and wilt remember me, and not forget Thine handmaid (1 Sam. 1:11);
being the prayer of Hannah the mother of Samuel; and when she bare him, it is said that "Jehovah remembered her" (1 Sam. 1:19), that is, looked upon her misery, and performed mercy. In like manner in many other passages, as (Lev. 26:41, 42, 45; Num. 10:9; Isa. 49:25; 49:1; 64:9; Jer. 31:34).
. And Aaron shall bear their names before Jehovah upon his two shoulders for a remembrance. That this signifies a representative of the Divine preservation of good and truth forever, from mercy, is evident from the signification of "bearing," or "carrying, upon the two shoulders," as being the Divine preservation of good and truth (n. 9836); from the signification of "the names of the sons of Israel," as being goods and truths in all their quality (n. 9842); and from the signification of "remembrance," when said of the Lord, as being mercy (n. 9849). That it denotes a representative of such things is evident. . And thou shalt make settings of gold. That this signifies a continual coming-forth and subsistence from good, is evident from what was said above (n. 9847). That it denotes what is continual, is because "settings" are here mentioned a second time. . And two chains of pure gold. That this signifies a coherence with the good of the whole kingdom, is evident from the signification of "chains," as being a coherence; that "chains" have this signification is because joinings together are effected by means of them, and when effected they cohere, here with the spiritual kingdom, because the chains were made for the sake of coherence with the ephod, by which was represented the spiritual kingdom in general (n. 9824); and from the signification of "gold," as being the good of love (n. 113, 1551, 1552, 5658, 6914, 6917, 9490). The gold is said to be "pure," because good from the Divine is signified, for this is pure, and it holds together all things in heaven in their connection and form. That "chains" denote coherence is evident also in Isaiah:--The workman foundeth a graven image, and the metal-caster spreadeth it over with gold, and casteth with silver chains (Isa. 40:19);
"a graven image" denotes the doctrine of what is false, which is from self-intelligence, thus is devoid of life from the Divine (n. 8869, 8941): the hatching of such doctrine is signified by "the workman foundeth a graven image;" and that this may appear to be from good, is signified by "the metal-caster spreading it over with gold;" and that the falsities may have a coherence is signified by his "casting for it silver chains." That "silver" denotes truth, and in the opposite sense, falsity, (n. 1551, 2954, 5658, 6112, 6914, 6917, 8932).
. From their borders shalt thou make them. That this signifies from the extremes through which there is influx, is evident from the signification of "the borders," as being the extremes. That through these there is influx, namely, of good, is because by the "chains" is signified coherence (n. 9852), and in the spiritual world all coherence is effected by influx. . With cord-work. That this signifies the method of the conjunction, is evident from the signification of "cord," as being that which conjoins. That "cord" denotes that which conjoins, is because by means of it conjunction is effected; but here it signifies the method of the conjunction, because it is said that the chains of gold were to be made with cord-work. In the original tongue there is meant a cord made of twisted and entwined work, by which in the internal sense is signified conjunction such as is that of truths in memory-knowledges and among memory-knowledges, thus of those which are in the natural or external memory. The reason why such conjunction is signified, is that the subject here treated of is the conjunction of truths by means of good in the ultimates of the spiritual kingdom; for by "the ephod" and "the breastplate," with which by means of the chains made with a work of cords there was conjunction, is signified the spiritual kingdom in ultimates (n. 9824); that what is entwined denotes memory-knowledge, (n. 2831).[2] Moreover in the other life there appear cords of various twist and thickness, and by them are represented various methods of conjunction. It is from this that by "ropes" or "cords" in the Word also are signified things which conjoin, as in the following passages:--
Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope (Isa. 5:18);
where "cords of vanity" denote conjunctions of falsities through which there is iniquity or evil of life. Again:--
Look upon Zion, the city of our set feast; thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be scattered; the stakes thereof shall never be removed, neither shall any of the cords thereof be plucked out. Thy cords have been slackened; they shall not make firm their pole (Isa. 33:20, 23);
here "stakes" and "cords" denote the things which conjoin the truths and goods of heaven, for the Habitation and the Tent, of which "the cords" are here predicated, denote heaven (n. 9457, 9481, 9485, 9615, 9784).
[3] Again:--
Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; forbid not, make long thy cords and make firm thy stakes (Isa. 54:2).
My tent is laid waste, and all My cords plucked out (Jer. 10:20);
here also "cords" denote things which conjoin and make firm; "tent" denotes the church, which is the heaven of the Lord. In Hosea:--
I drew them with cords of a man, with thick cords of love (Hosea 11:4);
where "cords" manifestly denote the things which conjoin, for love is spiritual conjunction. In Ezekiel:--
Asshur and Chilmad were thy traders in chests of garments tied with cords (Ezek. 27:23, 24);
speaking of Tyre, by which are signified the knowledges of good and truth (n. 1201); the external conjunctions of these are meant by "garments tied with cords." Moreover in the Word "cords" also signify portions of inheritance and of land, for the reason that measurements were made with cords (Deut. 32:9; Amos 7:17; Micah 2:4, 5; Zech. 2:1; Ps. 16:6; 78:55; 105:11; 140:5)
. And thou shalt put the chains of cords upon the settings. That this signifies conjunction with the good from which are truths, and in this way the preservation of the spiritual kingdom with all exertion and power, is evident from the signification of "the chains which were a work of cords," as being coherence and conjunction with good (n. 9852, 9854); and from the signification of "settings of gold," as being the coming-forth and subsistence of truths from good (n. 9847). The preservation of good and truth in the spiritual kingdom, or what is the same thing, the preservation of the spiritual kingdom, with all exertion and power, is signified by the two onyx stones being put upon the shoulderpieces of the ephod, on which stones were engraved the names of the sons of Israel (n. 9836, 9845, 9849). EXODUS 28:9-14 previous - next - text - summary - Exodus - Full Page
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