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).

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9824. And an ephod. That this signifies Divine truth in this kingdom in the external form in which interior things cease, is evident from the signification of “the ephod,” as being Divine truth in an external form. The reason why this is signified by “the ephod” is that by Aaron’s garments of holiness were represented Divine truths in the spiritual kingdom in their order (see above, n. 9522); and the ephod was the outermost of three garments; Aaron’s garments for the priest’s office being the ephod, the robe, and the checkered tunic. That which is outermost not only contains the interior things, but the interior things also cease in it. This is the case in the human body, and consequently also in the heavens, to which the things of the human body correspond. The case is similar with truths and goods, for these make the heavens.

[2] As the ephod represented the outermost of the Lord’s spiritual kingdom, it was more holy than the rest of the garments, and on it was the breastplate, in which were the Urim and Thummim, through which answers were given by the Divine. That what is most external is more holy than the internal things, is because the external holds all the interior things in their order, and in their form and connection, insomuch that if the external were removed, the internal things would be dispersed; for internal things not only cease in the external, but they are also together in it. That this is so can be known to those who know how it is with things successive and things simultaneous; namely, that successive things, which proceed and follow one another in their order, are nevertheless presented together in the ultimate things. Take for example, end, cause, and effect; the end is the first in order, the cause is the second, and the effect is the ultimate. So also do they advance in succession. Nevertheless the cause is presented simultaneously in the effect, which is the ultimate; and the end is so presented in the cause. Consequently the effect is the completion, in which the interior or prior things are collected together and are lodged.

[3] The case is similar in man, with will, thought, and action. To will comes first, to think second, and to do is the ultimate, and this is also the effect in which the prior or interior things come forth in simultaneous order. For insofar as the act contains within itself that which the man is thinking, and that which he is willing, so far the interior things are held together in their form and in their connection. It is from this that it is said in the Word, that man will be judged according to his deeds, or according to his works, which means that he will be judged according to his thought and will, for these are in his deeds as the soul is in his body. As then the interior things are presented simultaneously in the ultimate, it follows that, as already said, if the order is perfect, the ultimate is accounted more holy than the interior things, for therein is complete the holiness of the interior things.

[4] As the interior things are together in the ultimate ones (as for instance, as just said, man’s thought and will are together in his deeds or works; or in regard to spiritual things, his faith and love are so), therefore John was beloved by the Lord more than the rest of the disciples, and lay on His breast (John 13:23; 21:20, 22), for the reason that this disciple represented the works of charity. (See the prefaces to Genesis 18 and 2 2760 so n. 3934.) From this it is also evident why the external or ultimate which is in perfect order, is more holy than the internal things regarded singly; for when the Lord is in the ultimate, He is simultaneously in all things, and when He is in this, the interior things are held together in their order, connection, and form; and under super-vision and guidance at His good pleasure. This is the secret which is meant in n. 9360, which see.

[5] This then is the reason why the ephod, being a representative of the ultimate in the Lord’s spiritual kingdom, was accounted more holy than the rest of the garments of the priesthood. Wherefore the ephod was the chief priestly vestment, and was made of threads of gold in the midst of blue, of crimson, of scarlet double-dyed, and of fine twined linen (Exodus 39:3); but the rest of the priests had ephods of linen (1 Samuel 2:18; 22:18). On this account also the ephod stood for all the vestments of a priest, and he was said “to wear the ephod,” whereby was signified that he was a priest (1 Samuel 2:28; 14:3). On this account also the breastplate was fastened to the ephod, and answers were given by means of the Urim and Thummim thereon, for the reason that this vestment was a representative of the ultimate in the Lord’s spiritual kingdom; and Divine answers are presented in ultimates, for they pass through all the interior things in succession, and are there dictated, because there they cease. That answers were given when the priests were clothed with the ephod, is evident from 1 Samuel 23:6-13; 30:7-8; and also in Hosea:

The sons of Israel tarried many days without king, and without prince, and without sacrifice, and without pillar, and without ephod, and teraphim (Hos. 3:4); where “teraphim” signify Divine answers, for answers were formerly given by means of these (Zech. 10:2). Moreover, in the original tongue the word “ephod” comes from “to enclose all the interior things,” as is evident from the meaning of the word in Exodus 29:5; Leviticus 8:7.