9849. 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, is evident from what was shown above, 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 (see 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. (See the places cited in 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, in David:

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 (Psalms 98:2-3).

Jehovah hath remembered us in our humility, for His mercy is forever (Psalms 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 (Psalms 25:7).

He remembered for them His covenant, and repented in the multitude of His mercies (Psalms 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 (Psalms 111:4-5).

Remember not former iniquities; let Thy compassions anticipate us (Psalms 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, 1:72).

What is man that Thou dost remember him? (Psalms 8:4).

Remember me, O Jehovah, in the good pleasure of Thy people (Psalms 106:4).

Jehovah hath remembered us; He blesseth (Psalms 115:12).

If looking Thou wilt look on the misery of Thine handmaid, and wilt remember me, and not forget Thine handmaid (1 Samuel 1:11);

being the prayer of Hannah the mother of Samuel; and when she bare him, it is said that “Jehovah remembered her” (1 Samuel 1:19), that is, looked upon her misery, and performed mercy. In like manner in many other passages, as Leviticus 26:41-42, (Leviticus 26:45); Numbers 10:9; Isaiah 49:25; 49:1; 64:9; Jeremiah 31:34.

9836. 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 (see 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 (as shown above) was represented the external of the Lord’s spiritual kingdom, and therefore by its shoulder pieces, 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, see 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 is 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 Ezekiel:

Ye push with side and with shoulder, and thrust all the feeble sheep with your horns, till ye have scattered them abroad (Ezekiel 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 through all their shoulder (Ezekiel 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 (Psalms 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 (Isaiah 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 (Exodus 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 “he 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” (Isaiah 46:7). (That “to carry” denotes also to hold together in its state, see 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 shoulder pieces of the ephod, and by its being said that Aaron should bear or carry them upon his two shoulders for a remembrance (verse 12). That “carrying upon the shoulder,” when said of subjection, signifies servitude, may be seen in Genesis 49:15; Psalms 81:6; Isaiah 9:4; 10:27; Matthew 23:4; Zeph. 3:9; but that when said of command, it signifies supreme power, Isaiah 9:6; 22:22.