9905. And thou shalt put unto the breastplate of judgment the Urim and Thummim. That this signifies the shining forth of Divine truth from the Lord in ultimates, is evident from the signification of “the breastplate of judgment,” as being Divine truth shining forth from the Divine good of the Lord (see n. 9857); and from the signification of “the Urim and Thummim,” as being light and the shining forth therefrom. That “the Urim and Thummim” denote light shining forth, is because through the stones in the breastplate the light of heaven shone forth with variety according to the answers that were being given through them. For this reason they were of different colors. For the Divine truth that proceeds from the Lord’s Divine good appears before the angels as light, and from it is all the light of heaven. The colors derived from it, which are modifications of this light with the angels, are variegations of intelligence and wisdom with them; for all wisdom and intelligence are from this Divine truth or light. From this it can be seen that by the shining forth of various colors from this light, Divine truths, which are answers, are presented to view in the heavens. In like manner there was a shining forth through the Urim and Thummim, when inquiry was made of the Divine. But be it known that when the shining forth appeared, then at the same time an answer to the subject of inquiry was given in an audible voice. This was done through angels, to whom this answer was revealed by the Lord by means of such a shining forth; for, as before said, Divine truths which are answers appear in this manner in the heavens.

[2] (That the light of heaven is the Divine truth that proceeds from the Lord’s Divine good, see n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407, 9570, 9571; and that colors appear in the heavens, and that they are modifications of this light with the angels, thus are variegations of intelligence and wisdom with them, n. 3993, 4530, 4677, 4742, 4922, 9466, 9467, 9865)

[3] That this is the case, is also evident from the signification of “the Urim and Thummim;” for “Urim” means a shining fire; and “Thummim,” the shining forth therefrom; the “shining fire” denotes the Divine truth from the Divine good of the Lord’s Divine love, and the “shining forth” denotes this same truth in ultimates, thus in the effect. But be it known that in the Hebrew tongue “Thummim” means “integrity;” but in the angelic tongue a “shining forth.” It is said “in the angelic tongue” because the angels converse with one another from the very essence of the subject perceived inwardly within themselves, thus according to its quality. From this the speech flows forth into a conformable sound that is audible to the angels only. The shining forth of the Divine truth is, in sound, “Thummim,” whence comes its name. The like is perceived by the angels when thum is read in the Hebrew tongue, by which is signified what is entire, or integrity. It is from this that by “integrity,” ¹ in the internal sense of the Word, is signified Divine truth in the effect, which is a life according to the Divine commandments (as can be seen from many passages in the Word; as Josh. 24:14; Judges 9:16, 19; Psalms 25:21; 37:37; 84:11; 101:2; 119:1).

[4] From this also it is that the Urim and Thummim are called “the judgment of the sons of Israel,” also “the breastplate of judgment,” and likewise “the judgment of Urim;” for “judgment” signifies Divine truth in doctrine and in life, as may be seen above (n. 9857). From all this it can now be seen that through the Urim and Thummim, that is to say, through the shining forth of the light of heaven, the breastplate revealed Divine truths in the natural sphere, thus in ultimates. There is also a similar shining forth inwardly with those who are in truths from good, which dictates, and as it were gives answers, when truth is sought from the affection of the heart, and when it is loved as good. That there is such a shining forth, whereby Divine truth is revealed from heaven in the natural man, with those who are enlightened from the Word, is not perceived in the world, for the reason that it is not known that any light from heaven enlightens man’s understanding. But that such is the case has been given me to perceive, and also to see. Be it known further that this shining forth appears in ultimates, because all things that belong to light from the Divine descend even to the ultimate bounds; and because they descend to these, they also shine forth there, and from thence. This then is the reason why the breastplate was put upon the ephod, and above its girdle; for the ephod represented Divine truth in ultimates (n. 9824); and its girdle represented a general bond, that all things might be held in connection (n. 9828, 9837). Therefore it is said, “and they shall bind the breastplate by the rings thereof unto the rings of the ephod, that it may be upon the girdle of the ephod, and that the breastplate withdraw not from upon the ephod” (verse 28 of this chapter). The reason why the names of the sons of Israel were also engraved on it, was that the twelve tribes likewise represented all things of Divine good and truth in the heavens, consequently heaven together with all the societies there; and that they represented various things according to the order in which they are mentioned in the Word (see n. 3858, 3862, 3926, 3939, 4060, 4603, 6335, 6337, 6397, 6640, 7836, 7891, 7973, 7996, 7997).

Poznámky pod čarou:

6639. A man and his house they came. That this signifies as to truth and as to good, is evident from the signification of a “man” [vir] as being truth (see n. 3134, 3459); and from the signification of a “house,” as being good (n. 3720, 4982). As in those chapters in Genesis which treat of the coming of the sons of Jacob, and of Jacob himself, into Egypt to Joseph, the subject treated of in the internal sense was the initiation of the truths of the church into memory-knowledges, and as the church has not been set up anew until this initiation has taken place, here therefore, according to the series of things in the internal sense, the renewed church is treated of, and how it is continually infested by memory-knowledges and falsities. For however well truths have been initiated and the church set up with a man, still such knowledges and falsities are continually rising up and assaulting what is of the church in him. It is this which is represented by Pharaoh and the Egyptians afflicting the sons of Israel, and being desirous to kill their infant boys.

[2] He who does not know how the case is with the assailing of the truth of the church by such knowledges and falsities with those who are of the church in the other life, can in no wise believe that it is so. The man of the church who comes into the other life must be purified from such things as infest truths and goods; otherwise he cannot be uplifted into heaven, and be there in a society which has been purified from such things. If he were to be uplifted thither sooner, he would be like a dense earthly vapor in a serene aura, or like a black mass in a bright light. In order therefore that a man of the church who has recently come from the world may be purified, he is kept in a state to be assailed by memory-knowledges which disagree with truths, and also by falsities, and this until these knowledges become of no account, and are removed. This seldom takes place with man during his life in the body, but in the other life it takes place with those who are to be uplifted into heaven, and this with much variety. From much experience, which would fill many pages if all were adduced, it has been given me to know that it is so.

[3] These are the things which in the internal sense are described by the sons of Israel being oppressed by the Egyptians, and being afterward delivered, and at last, after various states in the wilderness, being brought into the land of Canaan. That such is the case can in no wise be comprehended by those who believe that salvation is merely an introduction into heaven from mercy, that is granted to everyone who from apparent trust, which is called faith, has thought that because the Lord has suffered for him, he will be saved no matter how he has lived. For if salvation were merely an introduction into heaven from mercy, all in the whole world would be saved, because the Lord, who is mercy itself, wills the salvation of all, and the death or damnation of no one.