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, see 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, see 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 (Hos. 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 (see Deut. 32:9; Amos 7:17; Micah 2:4, 5; Zech. 2:1; Ps. 16:6; 78:55; 105:11; 140:5; and many other passages).
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 (of which above, n. 9852, 9854); and from the signification of "settings of gold," as being the coming-forth and subsistence of truths from good (of which also above, at 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 (see n. 9836, 9848, 9849).
Verses 15-30. And thou shalt make a breastplate of judgment, with the work of a thinker; 9856-1 like the work of the ephod thou shalt make it; of gold, of blue and crimson, and scarlet double-dyed and fine twined linen, shalt thou make it. Foursquare it shall be, doubled; a span the length thereof and a span the breadth thereof. And thou shalt fill it with a filling of stone, four rows of stone; a row, a ruby, a topaz, and a carbuncle, row one; and the second row, a chrysoprase, a sapphire, and a diamond; the third row, a cyanus, an agate, and an amethyst; and the fourth row, a tarshish [beryl], and an onyx, and a jasper; they shall be enclosed in gold in their fillings. And the stones shall be upon the names of the sons of Israel, twelve, upon their names, with the engravings of a signet, for everyone upon his name, they shall be for the twelve tribes. And thou shalt make upon the breastplate chains of the border with cord-work, of pure gold. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two extremities of the breastplate. And thou shalt put the two cords of gold on the two rings at the extremities of the breastplate. And the two extremities of the two cords thou shalt put on the two settings, and shalt put them on the shoulders of the ephod over against the faces thereof. And thou shalt make two rings of gold, and thou shalt put them upon the two extremities of the breastplate, upon the edge thereof which is toward the side of the ephod inward. And thou shalt make two rings of gold, and shalt put them on the shoulders of the ephod underneath, its faces opposite to the joining thereof above the girdle of the ephod. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue, that it may be upon the girdle of the ephod, and that the breastplate withdraw not from upon the ephod. And Aaron shall carry the names of the sons of Israel in the breastplate of judgment upon his heart when he goeth in unto the holiness, for a remembrance before Jehovah continually. And thou shalt put unto the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart when he goeth in before Jehovah; and Aaron shall carry the judgment of the sons of Israel upon his heart before Jehovah continually. "And thou shalt make a breastplate of judgment" signifies that which has regard to Divine truth shining forth from Divine good; "with the work of a thinker
And thou shalt make a breastplate of judgment. That this signifies that which has regard to Divine truth shining forth from Divine good, is evident from the signification of "the breastplate," as being Divine truth shining forth from the Divine good of the Lord in ultimates (see n. 9823). It is called "a breastplate of judgment," because it gave answers, and thereby revealed Divine truth. Moreover, by "judgment" in the Word is signified Divine truth, consequently doctrine and life according to doctrine. From this then it is that this breastplate is called "a breastplate of judgment," and also "judgment," in what follows in this chapter-"Aaron shall carry the judgment of the sons of Israel upon his heart before Jehovah continually" (verse 30). And when Joshua was chosen to be leader over the people, it is said, "he shall stand before Eleazar the priest, who shall inquire for him by the judgment of Urim before Jehovah" (Num. 27:21). [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 (see 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 (see above, 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 show 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 (Hos. 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, see 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. 9858-1 That this signifies from the intellectual part, is evident from the signification of "a thinker," as being the understanding (see 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, see 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 (see n. 9824); consequently it denotes the external of this kingdom; its continuity is signified by "like the work of the ephod" (as in 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 (as above, 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 (see 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 (see 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 (see 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 within 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 Revelation: 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 Revelation 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, see 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 [beryl], 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 (see 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 (as said above), 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 (see n. 3300), in like manner what is "flaming" (see 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 insofar 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 be 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 (see 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, see 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 (of which below). 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, see 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 flame; 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, may be seen above, 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 (as above, 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 (of which above, 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 turquoise, 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 [ beryl], 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 [beryl] 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 [beryl] 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 (see n. 8215); it is from this that their appearance was like the tarshish [beryl] stone, for "the tarshish [beryl]" 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 [beryl], his face as of lightning, and his eyes as torches of fire (Dan. 10:5, 6); "the man clothed in linen" was an angel from heaven; "linen" signifies truth which clothes good (see 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 (see n. 6135); and its external signifies truth from this good; for which reason the angel's body appeared like a tarshish [beryl]; thus it is evident that a "tarshish [beryl]" 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, was shown above, 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 Revelation: 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 (see 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 (verse 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, see 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, see 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 (see Exod. 26:1, 31, 36, and 27:16; also 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 of the sons of Israel engraved upon it (see verses 9 to 14 of this chapter); 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).
They shall be enclosed in gold in their fillings. That this signifies that each and all things, in general and in particular, shall proceed from the good which is of love from the Lord to the Lord, is evident from the signification of "gold," as being the good of love (n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510); and from the signification of their being "enclosed in their fillings," as being to proceed from it. For each and all of the stones were encompassed and thus enclosed in gold; and as "gold" signifies the good of love, so the enclosing signifies that which is thence derived, or that which proceeds from it; in like manner as is signified by the settings of gold with which the two onyx stones were encompassed, and which were put upon the shoulderpieces of the ephod (verse 11 of this chapter). [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 (see 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, as may be seen above, 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 (see 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 (see 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 (see above, 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 (see n. 9823), thus also heaven (of which in what follows); from the signification of "the chains," as being coherence (see above, n. 9852), thus also conjunction; and from the signification of "the border," as being what is outermost or extreme (as also above, 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 (see above, 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 (see 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; and Daniel 10:5, which denotes celestial good; by "the gold from Ophir" in Isaiah 13:12; Psalm 45:9; and Job 22:24; 28:16, which denotes spiritual good; by "the gold from Sheba" in Isaiah 60:6; Ezekiel 27:22; Psalm 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 (see 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 (of which just above, 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 (of which above, n. 9880); from the signification of "gold," as being the good of love (of which also above, 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 (see 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 (see above, n. 9883); from the signification of "the cords," as being an indissoluble conjunction (see 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, see just above, 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 (see n. 9882); and from the signification of "gold," as being the good of love (n. 9881).
And thou shalt put them upon the two 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 (see 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 (see 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" (of which below).
And thou shalt make two rings of gold, signifies the sphere of Divine good (as above, 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 (as above, n. 9887); by "underneath" there, is signified the lowest part of heaven, where good and truth are in a natural form (see just above, n. 9891).
Over against its faces, signifies to eternity (as above, 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 (see 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 in form; 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 (see 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 (see 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, see n. 9500, 9737); from the representation of Aaron, as being the Lord in respect to Divine good (see 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).
9856-1 " signifies from the intellectual part; "like the work of the ephod thou shalt make it" signifies what is continuous with the external of the spiritual kingdom; "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; "foursquare it shall be, doubled" signifies what is righteous and perfect; "a span the length thereof, and a span the breadth thereof" signifies equally as to good and as to truth; "and thou shalt fill it with a filling of stone" signifies truths themselves in their order from one good; "four rows of stone, a row" signifies the conjunction of all; "a ruby, a topaz, and a carbuncle" signifies the celestial love of good; "row one" signifies a trine therein as a one; "and the second row" signifies this trine also as a one; "a chrysoprase, a sapphire, and a diamond" signifies the celestial love of truth; "and the third row" signifies a trine also here as a one; "a cyanus, an agate, and an amethyst" signifies the spiritual love of good; "and the fourth row" signifies the last trine as a one; "a tarshish [beryl], and an onyx, and a jasper" signifies the spiritual love of truth; "they shall be enclosed in gold in their fillings" signifies that each and all things in general and in particular shall proceed from the good which is of love from the Lord to the Lord; "and the stones shall be upon the names of the sons of Israel" signifies the goods and truths distinctively in respect to every quality; "twelve, upon their names" signifies each and all things in the complex; "with the engravings of a signet" signifies according to the heavenly form; "for everyone upon his name" signifies for each in particular; "they shall be for the twelve tribes" signifies for all in general; "and thou shalt make upon the breastplate chains of the border" signifies the conjunction of the whole heaven in the extremes; "with cord-work" signifies indissoluble; "of pure gold" signifies through celestial good; "and thou shalt make upon the breastplate two rings of gold" signifies the sphere of Divine good from the higher part of heaven, through which there is conjunction; "and shalt put the two rings on the two extremities of the breastplate" signifies in the extremes; "and thou shalt put the two cords of gold on the two rings" signifies the method of the indissoluble conjunction; "at the two extremities of the breast plate" signifies in the extremes; "and the two extremities of the two cords thou shalt put on the two settings" signifies the method of conjunction with the supports in the extremes; "and shalt put them on the shoulders of the ephod" signifies in this way the support of heaven and the preservation of good and truth there with all exertion and power; "over against the faces thereof" signifies eternally; "and thou shalt make two rings of gold" signifies the sphere of Divine good; "and thou shalt put them upon the two extremities of the breastplate" signifies in the extremes; "upon the edge thereof which is toward the side of the ephod inward" signifies the conjunction and preservation of the middle part; "and thou shalt make two rings of gold" signifies the sphere of Divine good; "and shalt put them on the two shoulders of the ephod underneath" signifies the preservation of good and truth in the lowest part of heaven; "over against its faces" signifies eternally; "opposite to the joining thereof, above the girdle of the ephod" signifies where there is a conjunction of all things most nearly within the external bond, by means of which all things are held there in connection and in form; "and they shall bind the breastplate by the rings thereof unto the rings of the ephod" 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; "with a thread of blue" signifies by means of the celestial love of truth; "that it may be upon the girdle of the ephod" signifies that it may be preserved forever in its connection and its form; "and that the breastplate withdraw not from upon the ephod" signifies that all things of heaven are inseparable from the externals of the spiritual kingdom; "and Aaron shall carry the names of the sons of Israel" signifies the preservation by the Lord of good and truth in respect to all their quality; "in the breastplate of judgment" signifies a representative of heaven as to Divine truth shining forth from the Divine good of the Lord; "upon his heart" signifies from the Divine love to eternity; "when he goeth in unto the holiness" signifies in all worship; "for a remembrance before Jehovah continually" signifies from mercy eternally; "and thou shall put unto the breastplate of judgment the Urim and Thummim" signifies the shining forth of Divine truth from the Lord in ultimates; "and they shall be upon Aaron's heart" signifies from the Divine good of His Divine love; "when he goeth in before Jehovah" signifies in all worship; "and Aaron shall carry the judgment of the sons of Israel" signifies the Divine truth of heaven and of the church; "upon his heart before Jehovah continually" signifies perpetually shining forth from good.
9858-1 skilled craftsman