9873. 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 Exodus 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 (Exodus 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 (Isaiah 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 (Ezekiel 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).

9481. According to all that I show thee, the form of the Habitation. That this signifies a representative of heaven where the Lord is, is evident from the signification of “the form of the Habitation,” as being a representative of heaven; for a “form” denotes a representative, and “the Habitation” denotes heaven. That a “form” denotes a representative, is because the Divine things in the heavens are also presented to view in a form. These visible things are representatives. (That “the Habitation” denotes heaven where the Lord is, see n. 8269, 8309.) The nature of the representatives that appear in heaven is evident from the prophets; as from John in Revelation; the lampstands (Revelation 1:12); a throne with four and twenty thrones around it, and four animals before the throne (Revelation 4:2, and following verses); a book sealed with seven seals (Revelation 5); horses going forth when the seals were opened (chap. 6); angels variously arrayed, with vials (Revelation 9:0-10:0, 15) a white horse (Revelation 19); and lastly the New Jerusalem, of which the walls, gates, foundation, and its height, breadth, and length are described (Revelation 21:0-22:0). There are similar things in other prophets.

[2] All these things are representatives such as continually appear before the angels in the heavens, and present in a visible form the Divine celestial things that belong to the good of love, and the Divine spiritual things that belong to the good of faith. The sum total of such things was represented by the tabernacle and the things that were in it; as by the ark itself; by the table on which were the breads; by the altar of incense; by the lampstand; and by all other things. As these things were forms of Divine celestial and spiritual things, therefore when they were seen by the people at the time they were in holy worship, there were then presented in heaven the things that were represented; which as before said were the Divine celestial things that belong to the good of love to the Lord, and the Divine spiritual things that belong to the good of faith in the Lord. Such an effect in heaven had all the representatives of that church. Be it known that there are always spirits and angels with man, and that he cannot live without them; in like manner that through them man has connection with the Lord, and that in this way the human race and also heaven subsist. From this it can be seen to what end the representatives and also the rituals of the church were instituted among the Israelitish nation; also to what end the Word was given, wherein all things of the literal sense correspond to Divine things which are in heaven; thus wherein all the things are representative, and all the words significative. From this, man has connection with heaven, and through heaven with the Lord. Without this connection man would have no life whatever, for without connection with the very Being of Life from whom comes all the manifestation of life, no one has any life.

[3] But these things are not apprehended by those who believe that life is in man himself; and that he lives independently of spirits or angels; thus without any influx through heaven from the Divine; when yet everything unconnected with the Divine perishes and becomes nothing; and nothing can possibly exist without what is prior to itself, thus without the Divine, which is the First, and the Very Being from Itself, that is, Jehovah; and consequently neither can it subsist, for to subsist is to perpetually come forth. As the “Habitation” signifies heaven where the Lord is, it also signifies the good of love and of faith, for these make heaven; and because all good is from the Lord, and heaven is called heaven from love and faith in the Lord, therefore also in the supreme sense the “Habitation” signifies the Lord; as is plain in Isaiah 63:15; Jeremiah 25:30; Ezekiel 37:26-27; Psalms 26:8; 43:3; 90:1; 91:9; Exodus 15:13; Deuteronomy 12:5 places. From this it is evident that the tabernacle was called “the sanctuary,” and “the Habitation of Jehovah,” because of this representation.