9917. And upon the skirts of it thou shalt make. That this signifies in the extremes where is what is natural, is evident from the signification of “the skirts of the robe,” as being the extremes where is what is natural. For by “the robe” is specifically signified Divine truth in the spiritual kingdom in its internal form, and in general the spiritual kingdom (see n. 9825); and by “the skirts” which are round about below, are signified the extremes of this kingdom; and the extremes of the spiritual kingdom are natural. For the goods and truths in the heavens follow on in this order: in the highest or inmost heavens are celestial goods and truths; in the middle heavens are spiritual goods and truths; and in the ultimate heavens are natural goods and truths (concerning which succession in the heavens and with man, see what was said above, n. 9915). And because the memory-knowledges of truth and good are in the external or natural man, therefore also pomegranates were placed in the skirts, for by “pomegranates” are signified the memory-knowledges of good; and also among the pomegranates were bells of gold, because by “bells” are signified such things as are from memory-knowledges.

[2] That “the skirts of the robe” denote the extremes where is what is natural, is evident from the passages of the Word where “skirts” are mentioned, as in Isaiah:

I saw the Lord sitting upon a throne, high and lifted up, and His skirts filled the temple (Isaiah 6:1).

By “the throne upon which the Lord was sitting” is signified heaven, and specifically the spiritual heaven (n. 5313, 8625); by “skirts” here are signified Divine truths in the ultimates or extremes, such as are the truths of the Word in the sense of the letter; which are said to “fill the temple” when they fill the church. The like is signified by “the skirts filling the temple” as by “the smoke and cloud filling the tabernacle,” and also the temple, as repeatedly mentioned in the Word. (That by “smoke” is there signified Divine truth in ultimates, such as is the sense of the letter of the Word, see n. 8916, 8918; as also by a “cloud,” n. 4060, 4391, 5922, 6343)

[3] That a woman laboring with an issue of blood was made whole when she touched the skirt of the Lord’s garment (Matthew 9:20, 22), and in general that as many as touched the skirt of His garment were made whole (Matthew 14:36; Mark 6:56), signified that health went forth from the Divine extremes or ultimates; for that there are strength and power in the ultimates of good and truth which are from the Divine may be seen above (n. 9836); and also that answers are given there (n. 9905).

In Matthew:

Jesus said of the Scribes and Pharisees that they do all their works to be seen of men, that they make broad their phylacteries, and enlarge the skirts of their robes (Matthew 23:5).

It is here very evident that “the skirts of the robe” denote the external things which stand forth to view, and that “enlarging” them denotes to do works outwardly, so that they may appear, or be seen.

[4] In Jeremiah:

Jerusalem hath sinned a sin, her uncleanness was in her skirts (Lam. 1:8-9).

“Uncleanness in the skirts” denotes in the deeds and words, thus in the extremes; for the extremes or outermost things derive their essence from the interior ones; and therefore when the interiors are unclean, the extremes also are unclean, although the uncleannesses may not appear before men; for the reason that men look at the outward form, and therefore do not see the interiors. Nevertheless these uncleannesses that are in the interiors appear before the angels, and in the other life are also uncovered with everyone, because external things are there taken away; consequently it becomes manifest what has been the quality of the works in their essence.

[5] In Nahum:

I will uncover thy skirts upon thy faces, and I will show the nations thy nakedness (Nah. 3:5).

“To uncover the skirts upon the faces” denotes to remove external things so that internal ones may appear; for in various ways the external things of the natural man hide the internal things, which are hypocrisies, deceits, lies, hatreds, revenges, adulteries, and other like things; and therefore when the external things are taken away, the internal ones appear in their uncleanness and filthiness.

[6] In Jeremiah:

If thou say in thine heart, Wherefore have these things covered me up? For the multitude of thine iniquity have thy skirts been unveiled, thy heels have suffered violence. I will lay bare thy skirts upon thy faces, that thy disgraces may be seen, even thine adulteries (Jeremiah 13:22, 26-27);

speaking of the abominations of Jerusalem; “to unveil the skirts, and lay them bare” denotes to take away the external things which cover, so that the interiors may be seen; for a man learns to counterfeit what is good, honorable, and sincere, for the sake of reputation, honor, and gain, when yet he has evils and falsities of various kinds hidden within. As by “skirts” are signified external things, therefore mention is also made of “heels,” because “the heels” denote the lowest things of the natural (n. 259, 4938, 4940-4951). From all this it can now be seen that by “the skirts of the robe” are signified goods and truths in the ultimates or extremes, which are in the natural world.

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.