9857. 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” (Numbers 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, in Isaiah:

The vineyard of Jehovah Zebaoth is the house of Israel. He looked for judgment but behold an abscess; for righteousness, but behold a cry (Isaiah 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 (Isaiah 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 (Isaiah 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 (Isaiah 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? (Isaiah 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? (Jeremiah 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 (Jeremiah 22:13);

“to build chambers without judgment” denotes to be imbued with things not true.

In Hosea:

I will betroth thee to Me forever in righteousness and in judgment, and I will betroth thee to Me in truth (Hosea 2:19-20).

“To betroth in judgment” denotes to conjoin by means of Divine truth, thus by means of faith and a life of faith.

In Amos:

Let judgment flow like water, and righteousness as a mighty torrent (Amos 5:24).

Ye turn judgment into gall, and the fruit of righteousness into wormwood (Amos 6:12); where also “judgment” denotes intelligence from Divine truth, and the consequent life.

[6] In Zephaniah:

In the morning will Jehovah give His judgment for light (Zephaniah 3:5);

“to give judgment for light” denotes to reveal Divine truth.

In Moses:

All the ways of Jehovah are judgment (Deuteronomy 32:4).

In David:

Thy truth, O Jehovah, reacheth unto the skies; Thy righteousness is like the mountains of God; Thy judgments are a great deep (Psalms 36:5-6).

Jehovah shall bring forth thy righteousness as the light, and thy judgment as the noonday (Psalms 37:6).

Hear my voice according to Thy mercy; O Jehovah, quicken me according to Thy judgments (Psalms 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 (Isaiah 5:16).

Upon the throne of David, to establish the kingdom in judgment and in righteousness, from henceforth and even forever (Isaiah 9:7).

Bring forth counsel, do ye judgment; make thy shadow like the night in the midst of the noonday (Isaiah 16:3);

“to do judgment” denotes to act according to Divine truth.

[8] In Jeremiah:

I will raise unto David a righteous branch, and He shall do judgment and righteousness in the earth (Jeremiah 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 (Ezekiel 18:5, 9).

Seek ye Jehovah, all ye meek of the earth, who have done His judgment (Zephaniah 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 (Isaiah 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 (Isaiah 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] In Jeremiah:

Swear by the living Jehovah in truth, in judgment, and righteousness (Jeremiah 4:2).

There is none that judgeth judgment for health; thou hast no medicines for recovery (Jeremiah 30:13).

In David:

Righteousness and judgment are the support of Thy throne; mercy and truth are before Thy faces (Psalms 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 (Ezekiel 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 (Matthew 11:22, 2 11:24; 12:36, 41-42; Luke 10:14; 11:31-32; John 5:28-29; Revelation 14:7; 18:10); the same is also signified by “judgment,” where the office of a judge is treated of (Matthew 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, 2 19:27; 20:47; 22:30; Mark 12:40; Isaiah 41:1; 3:14; Jeremiah 25:31; 48:21; Joel 3:12; Psalms 7:8-9; 9:4, 7-8; Leviticus 19:15; Deuteronomy 1:16-17; 25:1; Revelation 17:1 18:10; 20:12-13).

5658. Our silver in its weight. That this signifies truths according to each one’s state, is evident from the signification of “silver,” as being truth (see n. 1551, 2954); and from the signification of “weight,” as being the state of a thing as to good (n. 3104); thus “truths according to each one’s state” is according to the good they are capable of receiving. Weights and measures are mentioned in many passages of the Word; yet in the internal sense they do not signify weights and measures; but weights signify the states of a thing as to good, and measures the states of a thing as to truth. So also do heaviness and extension; heaviness in the natural world corresponds to good in the spiritual world, and extension to truth. The reason is that in heaven, which is the source of correspondences, there is no heaviness and no extension, because there is no space. Things indeed appear heavy and extended among spirits; but these are appearances arising from states of good and truth in a higher heaven.

[2] That “silver” signifies truth was very well known in ancient times. Hence the ancients distinguished the several ages of the world from the first to the last into the golden, the silver, the copper, and the iron ages, to which they added an age of clay. They called those times the golden ages when there was innocence and wholeness, and when everyone did what was good from good, and what was just from justice. They called those times the silver ages when there was no longer innocence, but still a kind of wholeness that consisted not in doing good from good, but in doing truth from truth; and they gave the name of copper and iron to the ages which are yet lower.

[3] That they so designated these periods was not from comparison, but from correspondence; for the ancients knew that silver corresponds to truth, and gold to good, and this by communication with spirits and angels. For when good is spoken about in a higher heaven, there is an appearance of gold below among those who are beneath them in the first or lowest heaven; and when truth is spoken of, there is an appearance of silver; sometimes so that not only the walls of the rooms where they dwell sparkle with gold and silver, but also the very atmosphere. Tables of gold also, golden lampstands, and many other things, appear with the angels of the first or ultimate heaven who are in good from good; while to those who are in truth from truth, such objects appear of silver. Yet who at the present day knows that it was from their correspondence that the ancients called these the gold and silver ages? Indeed who at this day knows anything about correspondence? And he who does not know this, and still more he who makes pleasure and wisdom consist in disputing whether it is or is not so, cannot know the least of the countless things that belong to correspondence.