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Daniel 4

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1 Nabucodonozor rei, a todos os povos, nações, e línguas, que moram em toda a terra: Paz vos seja multiplicada.

2 Pareceu-me bem fazer conhecidos os sinais e maravilhas que Deus, o Altíssimo, tem feito para comigo.

3 Quão grandes são os seus sinais, e quão poderosas as suas maravilhas! O seu reino é um reino sempiterno, e o seu domínio de geração em geração.

4 Eu, Nabucodonozor, estava sossegado em minha casa, e próspero no meu palácio.

5 Tive um sonho que me espantou; e estando eu na minha cama, os pensamentos e as visões da minha cabeça me perturbaram.

6 Portanto expedi um decreto, que fossem introduzidos à minha presença todos os sábios de Babilônia, para que me fizessem saber a interpretação do sonho.

7 Então entraram os magos, os encantadores, os caldeus, e os adivinhadores, e lhes contei o sonho; mas não me fizeram saber a interpretação do mesmo.

8 Por fim entrou na minha presença Daniel, cujo nome é Beltessazar, segundo o nome do meu deus, e no qual há o espírito dos deuses santos; e eu lhe contei o sonho, dizendo:

9 ç Beltessazar, chefe dos magos, porquanto eu sei que há em ti o espírito dos deuses santos, e nenhum mistério te é difícil, dize-me as visões do meu sonho que tive e a sua interpretação.

10 Eram assim as visões da minha cabeça, estando eu na minha cama: eu olhava, e eis uma árvore no meio da terra, e grande era a sua altura;

11 crescia a árvore, e se fazia forte, de maneira que a sua altura chegava até o céu, e era vista até os confins da terra.

12 A sua folhagem era formosa, e o seu fruto abundante, e havia nela sustento para todos; debaixo dela os animais do campo achavam sombra, e as aves do céu faziam morada nos seus ramos, e dela se mantinha toda a carne.

13 Eu via isso nas visões da minha cabeça, estando eu na minha cama, e eis que um vigia, um santo, descia do céu.

14 Ele clamou em alta voz e disse assim: Derrubai a árvore, e cortai-lhe os ramos, sacudi as suas folhas e espalhai o seu fruto; afugentem-se os animais de debaixo dela, e as aves dos seus ramos.

15 Contudo deixai na terra o tronco com as suas raízes, numa cinta de ferro e de bronze, no meio da tenra relva do campo; e seja molhado do orvalho do céu, e seja a sua porção com os animais na erva da terra.

16 Seja mudada a sua mente, para que não seja mais a de homem, e lhe seja dada mente de animal; e passem sobre ele sete tempos.

17 Esta sentença é por decreto dos vigias, e por mandado dos santos; a fim de que conheçam os viventes que o Altíssimo tem domínio sobre o reino dos homens, e o dá a quem quer, e até o mais humilde dos homens constitui sobre eles.

18 Este sonho eu, rei Nabucodonozor, o vi. Tu, pois, Beltessazar, dize a interpretação; porquanto todos os sábios do meu reino não puderam fazer-me saber a interpretação; mas tu podes; pois há em ti o espírito dos deuses santos.

19 Então Daniel, cujo nome era Beltessazar, esteve atônito por algum tempo, e os seus pensamentos o perturbaram. Falou, pois, o rei e disse: Beltessazar, não te espante o sonho, nem a sua interpretação. Respondeu Beltessazar, e disse: Senhor meu, seja o sonho para os que te odeiam, e a sua interpretação para os teus inimigos:

20 A árvore que viste, que cresceu, e se fez forte, cuja altura chegava até o céu, e que era vista por toda a terra;

21 cujas folhas eram formosas, e o seu fruto abundante, e em que para todos havia sustento, debaixo da qual os animais do campo achavam sombra, e em cujos ramos habitavam as aves do céu;

22 és ,tu, ó rei, que cresceste, e te fizeste forte; pois a tua grandeza cresceu, e chegou até o céu, e o teu domínio até a extremidade da terra.

23 E quanto ao que viu o rei, um vigia, um santo, que descia do céu, e que dizia: Cortai a árvore, e destruí-a; contudo deixai na terra o tronco com as suas raízes, numa cinta de ferro e de bronze, no meio da tenra relva do campo; e seja molhado do orvalho do céu, e seja a sua porção com os animais do campo, até que passem sobre ele sete tempos;

24 esta é a interpretação, ó rei é o decreto do Altíssimo, que é vindo sobre o rei, meu senhor:

25 serás expulso do meio dos homens, e a tua morada será com os animais do campo, e te farão comer erva como os bois, e serás molhado do orvalho do céu, e passar-se-ão sete tempos por cima de ti; até que conheças que o Altíssimo tem domínio sobre o reino dos homens, e o dá a quem quer.

26 E quanto ao que foi dito, que deixassem o tronco com as raízes da árvore, o teu reino voltará para ti, depois que tiveres conhecido que o céu reina.

27 Portanto, ó rei, aceita o meu conselho, e põe fim aos teus pecados, praticando a justiça, e às tuas iniqüidades, usando de misericórdia com os pobres, se, porventura, se prolongar a tua tranqüilidade.

28 Tudo isso veio sobre o rei Nabucodonozor.

29 Ao cabo de doze meses, quando passeava sobre o palácio real de Babilônia,

30 falou o rei, e disse: Não é esta a grande Babilônia que eu edifiquei para a morada real, pela força do meu poder, e para a glória da minha majestade?

31 Ainda estava a palavra na boca do rei, quando caiu uma voz do céu: A ti se diz, ó rei Nabucodonozor: Passou de ti o reino.

32 E serás expulso do meio dos homens, e a tua morada será com os animais do campo; far-te-ão comer erva como os bois, e passar-se- ão sete tempos sobre ti, até que conheças que o Altíssimo tem domínio sobre o reino dos homens, e o dá a quem quer.

33 Na mesma hora a palavra se cumpriu sobre Nabucodonozor, e foi expulso do meio dos homens, e comia erva como os bois, e o seu corpo foi molhado do orvalho do ceu, até que lhe cresceu o cabelo como as penas da águia, e as suas unhas como as das aves:

34 Mas ao fim daqueles dias eu, Nabucodonozor, levantei ao céu os meus olhos, e voltou a mim o meu entendimento, e eu bendisse o Altíssimo, e louvei, e glorifiquei ao que vive para sempre; porque o seu domínio é um domínio sempiterno, e o seu reino é de geração em geração.

35 E todos os moradores da terra são reputados em nada; e segundo a sua vontade ele opera no exército do céu e entre os moradores da terra; não há quem lhe possa deter a mão, nem lhe dizer: Que fazes?

36 No mesmo tempo voltou a mim o meu entendimento; e para a glória do meu reino voltou a mim a minha majestade e o meu resplendor. Buscaram-me os meus conselheiros e os meus grandes; e fui restabelecido no meu reino, e foi-me acrescentada excelente grandeza.

37 Agora, pois, eu, Nabucodonozor, louvo, e exalço, e glorifico ao Rei do céu; porque todas as suas obras são retas, e os seus caminhos justos, e ele pode humilhar aos que andam na soberba.

   

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Nebuchadnezzar's Second Dream

Napsal(a) Andy Dibb

Floor mosaic of a the Tree of Life (as a pomegranite) from the Big Basilica at Heraclea Lyncestis. Bitola, Macedonia.

In the Book of Daniel, Chapter Four is narrated, after the events of the chapter, by a much-changed Nebuchadnezzar. In the internal sense, the story shows both the Lord's mercy in leading us, and also the depths of despair to which we sink before we willingly open our minds to the Lord and pray for His leadership.

At the beginning of the story, Nebuchadnezzar's idleness imitates the sense of complacency when things seem to be going right, when no temptations darken our skies, and essential selfishness asserts itself once again. Our mind is its house, its palace. We come into this state after a temptation or battle against our sense of selfishness, when we put the struggle aside and rest on our laurels. We are oblivious to the fact that regeneration is an ongoing state, that one temptation succeeds another, and that once conscience has been established in our thought processes, it will not be too long before the lethargy of selfishness is challenged.

While Nebuchadnezzar was at rest in his house, he had a disturbing dream, one unknown to him. As before when he did not understand his dreams, he called the magicians, the astrologers, the Chaldeans and the soothsayers, who, once again, could not interpret the dream.

Often we feel that we face the same temptations over and over again. We might wonder if we will ever regenerate. This is because we fall into a state of selfishness, represented by the king at rest. But when we encounter resistance to that selfishness, we turn back to all our old thought patterns to help us.

Eventually, Nebuchadnezzar called Daniel to tell him his dream. As he recounts the story after the seven years of illness, he uses the words he had spoken before. He addresses Daniel as Belteshazzar, because that is how he saw him before the temptation. Even so, he recognized the presence of the Spirit of the Holy God within him, acknowledging Daniel's power to explain dreams and give interpretations.

The king's second dream took the image of a great tree, planted in the earth, so high it could be seen from the ends of the earth. This parallels the image of the great statue, whose head was gold. As we saw earlier, this image represents the initial state of perfection, followed by a decline as a person turns away from this ideal. The statue shows how self love takes dominance in our lives if unchecked, and brings us into a final state of spiritual destruction.

In this new dream, the tree in the midst of the earth is a reference to the Tree of Life in the midst of the Garden of Eden. Both trees symbolize wisdom. The Tree of Life represented the perception the Most Ancient people had from love (Arcana Coelestia 103), but Nebuchadnezzar's tree is from the love of self and the different perceptions people have when motivated by that love (Apocalypse Explained 1029:6).

But when Nebuchadnezzar saw the tree in his dream, it was lovely. Everything in the dream which normally has a good and beautiful significance, instead takes on a negative meaning. The leaves and flowers, which should have been a picture of guiding truths (Arcana Coelestia 9553), represent the opposite, as the falsities which mislead us. We saw how the king called his false guides: the magicians, soothsayers, astrologers, and Chaldeans.

The birds represent the false thoughts from selfishness (Arcana Coelestia 5149). These give credence to selfishness, to justify it and find new ways to express it. So the tree takes on an intellectual picture of the selfish mind. But the mind is made up of both intellect and emotion. There were also beasts sheltering under the tree representing the things we care about.

When selfishness rules in us, just as Nebuchadnezzar ruled Babylon, all the lesser loves take their cue from this leading love. Thus the beasts of the field, were drawn to the tree for food and shelter.

After this scene is set, Nebuchadnezzar sees "a watcher, a holy one, coming down from heaven." The introduction of the indescribable watcher is the turning point in the dream, marking the beginning of the end for this marvel reaching up to heaven.

In a state of selfishness, we are spiritually asleep, just as Nebuchadnezzar was asleep when he dreamed. But the Lord never sleeps. Truth in our minds is always vigilant, looking for ways of bringing itself to our consciousness to lead us out of our selfish state. Just as everything seemed right in Nebuchadnezzar's world, he became aware of a watcher—the truth.

In an instant, the king's serenity was changed: a force greater than himself commanded the destruction of the tree, and there was nothing he could do about it. These words make it clear just how vulnerable our selfish states are. At their height, they seem so powerful, but in the face of truth they are shown for the sordid little nothings they are. Truth has the power to expose evil, and we should not be afraid to allow it to do so in our own lives. To stand indicted of selfishness is not the end of life, as it may feel, but the beginning of a new life of liberation.

But we still need some sense of self. There is nothing wrong with being concerned with our own well-being; it is vital to our lives. Selfishness is a part of us, but it needs to be kept under control, subordinated to the higher loves of serving the Lord and our neighbor.

This is why the watcher did not order the complete destruction of the tree: the stump is all that is left of a rampant selfishness, the bands of iron and brass represent thoughts and feelings which originate in selfishness, which can be used to keep it under control (Apocalypse Explained 650:32).

Finally, with the tree destroyed, Nebuchadnezzar himself had to be changed. The watcher commanded that the king is given the heart of an animal for seven years. In substance abuse recovery programs, it is said that an addict cannot change until they hit rock-bottom—when they realize the full necessity of change. In spiritual life, this rock bottom is a point at which we almost lose our humanity, we are so dominated by selfishness, greed and the lust of dominion that we lose our ability to think rationally. We become animals. The difference between humans and animals is our ability to think and act in freedom. Self-love destroys that freedom, thus destroying all humanity within us.

In this prophesy, we see a descent: from man, to beast, to ox. People are human because they are created in the image and likeness of the Lord. Thus human beings have the ability to think and act according to reason. This is the essence of our humanity (Arcana Coelestia 477, 2305, 4051, 585, 1555). When these are in tune with truth and goodness from the Lord, then we are truly human, because the image of the Lord is in us.

So again, we see this slide from an ideal to a lesser state: from man, the king became a beast. From rationality and freedom, he entered slavery. This fall appears earlier in the Word: when Adam and Eve sinned in the Garden of Eden, they were cast out.

Finally he was told that he would eat grass like oxen. In a positive sense, oxen represent our affections (Arcana Coelestia 5198, 5642, 6357), or our love of the things of this world. But the opposite meaning of 'ox' is the perversion of goodness (Arcana Coelestia 9083), and the affection for injuring others (Arcana Coelestia 9094).

This humbling of the king represents the proper use of the love of self, and shows that the Lord does not eradicate it, because it is the foundation of true relationships with other people and the Lord Himself. But before it can become useful, selfishness needs to be converted into a humbled love of self, and we must return from the ox state.

As Daniel explained the meaning of the dream, he offered the king counsel: 'break off your sins by being righteous, and your iniquities by showing mercy to the poor.' This is the next step in spiritual awareness. Seeing our selfishness, coupled with an increased awareness of the Lord, we reach the point where thoughts must become actions. At first glance, the concept of 'sins and iniquities' may seem redundant. But in the Word, pairs of synonymous words reflect two internal senses: the celestial and the spiritual (Doctrine of the Sacred Scripture 80). The celestial relates broadly to goodness, and the spiritual to truth. Together they make one.

Daniel's advice to Nebuchadnezzar is to repent. Repentance is the only way out of the quicksand of selfishness. The Lord taught that we should love one another as He loves us (John 13:34, John 15:12). To love ourselves alone, and to wish to control others is not in keeping with the Lord's teachings. The only solution is to listen to the voice of our conscience and allow ourselves to be guided by the truth.

In spite of everything, Nebuchadnezzar's pride was not reduced. As he walked around his palace, his heart was filled with pride: 'is not this great Babylon, that I have built for a royal dwelling by my mighty power and for the honor of my majesty?'

A selfish person believes that everything they own or have accomplished is by their own power. There is no place for God or anyone else. When people do not listen to the Lord's teachings and reject His counsel, there is nothing the Lord can do but allow the person to reap the consequences of their choice.

The king remained in this ox-state until seven times passed over him, which illustrates that the Lord leaves us in this state until it runs its course. Sometimes it takes us a lifetime to see how our selfishness hurts others, and ourselves. Yet the Lord never leaves us. The promise of the root of the tree, bound with bands of iron and bronze is always there. The Lord works unceasingly to bring our selfishness under control until it can serve the higher loves of our neighbor and the Lord Himself.

Forgiveness begins in the recognition that we are in sin. In his ox-like state, Nebuchadnezzar lifted his eyes to heaven. Eyes represent understanding (Arcana Coelestia 2975, 3863), and to lift them to heaven is to lift our understanding to the truths the Lord has given us. The king had been given some truths in his dreams and in the interpretation of them. He knew from Daniel's advice that he needed to repent and change his ways. As he did so, his understanding and appreciation of the Lord grew. He realized how small he was in the grand scheme of things. The inflated ego of selfishness was deflated by the recognition that all things had been given to him by the Lord.

His story is our story. We each build our empires in one way or another. We hold the power of life and death over others in a figurative sense—do we not decide who we like and dislike, who is admitted out our 'inner circle' and who is beyond the pale? The warnings the Lord gave to Nebuchadnezzar apply to us, and like the king, we can also ignore them. The consequences in our lives are the same, as we are reduced to a merely animal-being, wet with the dew of heaven.

Yet can we hear the Lord's voice calling, for unless we do, we will remain in that state. Can we lift our eyes to heaven and search for the truth leading to the greatest declaration one can make, provided it is done with the heart and not with the lips:

Now I … praise and extol and honor the king of heaven, all of whose works are truth, and his ways justice. And those who walk in pride He is able to abase.

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Arcana Coelestia # 3862

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3862. In 3858 above it was shown that 'the twelve tribes' meant all things forming part of truth and good, or of faith and love. In this present paragraph, now that the sons of Jacob individually after whom the tribes were named are the subject, a second arcanum is to be brought to light, namely the meaning which each son carries. In heaven all celestial and spiritual warmth, or love and charity, is in its external form felt as the glow from the sun, and in heaven all celestial and spiritual light, or faith, is in its external form seen as the light from the sun. Also that celestial and spiritual warmth holds wisdom within itself, and the light from that source holds intelligence, and they do so because they flow from the Lord, who is the Sun of heaven, see 1053, 1521-1533, 1619-1632, 2441, 2495, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3338, 3339, 3341, 3413, 3485, 3636, 3643.

These paragraphs show that all good is a product of the warmth which flows from the Lord as the Sun, and that all truth is a product of the light from that source. They also show that all affections which go with love or good are variations of that celestial and spiritual warmth flowing from the Lord, and that this is the origin of changes of state. They show too that all thoughts which go with truth or faith are variations of that celestial and spiritual light which flows from the Lord, and that this is the origin of intelligence. All angels in heaven are bathed in that warmth and light. Their affections and thoughts have no other source, nor are they anything else. This is evident from the different forms of communication employed by the angels, in that because those forms of communication have their origin in heavenly warmth and light, they consist of variations and modifications of heavenly light containing heavenly warmth, and are therefore indescribable and so varying and complete as to be quite beyond one's comprehension, 3342, 3344, 3345.

[2] So that these things might be manifested in a representative way in the world names were given to each of the sons of Jacob which meant the universal divisions of good and truth, or of love and faith, and so the universal manifestations of variation in celestial and spiritual warmth and of variation in light from that source. What determines the intensity of the flame and the brightness from it is the actual order of those universal manifestations. When love comes first in such order, everything which follows within genuine order from that love is flaming, but when faith comes first everything which follows within genuine order is full of light, yet with all the differences that the things which follow entail. If however they do not follow according to genuine order everything is obscure, and in ever differing ways. But this order and resulting differences will in the Lord's Divine mercy be discussed later on. This then is how the Lord gave answers by means of the Urim and Thummim and how according to the state of the actual thing in question they received answers by means of lights and their flashes from the precious and transparent stones on which the names of the twelve tribes had been inscribed. For as has been stated, inscribed on the names were the universal divisions of love and faith which exist in the Lord's kingdom and so the universal manifestations of flame and light by which those divisions of love and faith are represented in heaven.

[3] First therefore let evidence from the Word be presented to confirm that the order of the names in which the tribes are mentioned varies in the Word, and that each variation of their order is determined by the particular state of the subject under discussion there. And from such evidence one may see that the answers from the Lord given by means of the Urim and Thummim were radiations of light determined by the particular states of the thing - such variations being due to the order of all that was involved. For the entire light of heaven is made to vary by the different states which that thing passes through, and those states are made to vary by the order in which good and truth come. But which aspect of truth or good is meant by each name will be evident from the explanation that is being given. That is to say, Reuben means faith from the Lord; Simeon faith possessed by the will which is received from the Lord; Levi spiritual love, which is charity; Judah the Divinity of love, and the Lord's heavenly kingdom. What the other eight mean will be stated in the next chapter. Described here is the order in which they were born, which was as follows: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin - see verses 32-35 of the present chapter, and then Genesis 30:6, 8, 11, 13, 18, 20, 24; 35:18. This order is determined by the state of the subject that is being dealt with at this point, which is that of the regeneration of man, for this starts with the truth of faith, meant by 'Reuben', progresses from this towards the willing of truth, meant by 'Simeon', and from this to charity, meant by 'Levi', and so on to the Lord, who is meant in the highest sense by 'Judah'. The progression of spiritual conception and birth, or regeneration, from what is external to what is internal has been stated immediately above in 3860; that is, the progression is from the truth of faith to the good of love.

[4] Before Jacob came to Isaac his father in Mamre, or Kiriath Arba, his sons are mentioned in Genesis 35:23-26 in the following order: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, Asher. In this case those by Leah and Rachel come first, and those by the servant-girls last, this being determined by the state of the subject dealt with at that point. They are listed in yet another order when they travelled and came into Egypt, in Genesis 46:9-19; in another when before his death they were blessed by Jacob, who by then was Israel, in Genesis 49:3-27; and in another again when blessed by Moses, in Deuteronomy 33:6-24. And when they encamped around the Tent of Meeting they did so in the following order: To the east Judah, Issachar, Zebulun; to the south Reuben, Simeon, Gad; to the west Ephraim, Manasseh, Benjamin; to the north Dan, Asher, Naphtali, Numbers 2:1-end. In what order they stood on Mount Gerizim to bless the people, or on Mount Ebal to curse them, see Deuteronomy 27:12-13. When the princes chosen from each tribe were sent to spy out the land they are listed in Numbers 13:4-16 in the following order: Reuben, Simeon, Judah, Issachar, Ephraim, Benjamin, Zebulun, Joseph or Manasseh, Dan, Asher, Naphtali, Gad. But there is a different order to the princes who were to divide the land for inheritance, Numbers 34:19-29. In what order the lot fell when it was cast, at the time that the land was divided for inheritance, see Chapters 13 - 19 of Joshua.

[5] When the boundaries of the new or holy land which the tribes were to inherit are referred to in Ezekiel the tribes are mentioned in the following order: Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Benjamin, Simeon, Issachar, Zebulun, Gad. All are described from the corner pointing east to the corner pointing to the sea or west, except Gad which was situated at the south corner pointing towards the south, Ezekiel 48:1-7, 23-26. And where the gates of the new or holy city are referred to they are mentioned in the following order: Facing north the three gates of Reuben, Judah, and Levi; facing east the three gates of Joseph, Benjamin, and Dan; facing south the three gates of Simeon, Issachar, and Zebulun; facing west the three gates of Gad, Asher, and Naphtali, Ezekiel 48:31-34. For the order of those sealed, twelve thousand from each tribe, see Revelation 7:5-8. In all these places the listing of the tribes depends completely on the state of the subject dealt with, to which the order corresponds. That particular state is evident from what comes before and after.

[6] The order of the precious stones in the Urim and Thummim is mentioned and described in the Word, but which tribes individual stones corresponded to is not mentioned. For those stones represented all things belonging to the light shed by heavenly flame, that is, all aspects of truth originating in good, or of faith originating in charity. And because they represented these things heavenly light itself shone through them in a miraculous way in accordance with the state of the subject concerning which a question was asked and an answer was given. Flashing and bright light stood for a positive answer concerning good and truth, which light was accompanied by variations of the stones' colours according with the differences of the state of good and truth, as in heaven where all celestial and spiritual things are expressed by means of lights and their differences, and in a way beyond description and completely incomprehensible to man. For as has been shown frequently, heavenly light includes life from the Lord, and so includes wisdom and intelligence. Consequently the differences in light include everything that constitutes the life, that is, everything that constitutes wisdom and intelligence, while the differences in flaming, flashing, and shining include everything that constitutes the life of good and the life of truth received from good, that is, of love to the Lord and of faith derived from that love. Such then were the Urim and Thummim which were on the breastplate of the ephod and were over Aaron's heart. The nature of them is also evident from the fact that the terms Urim and Thummim mean lights and perfections, and that the breastplate in which they were set is called the breastplate of judgement, because judgement consists in intelligence and wisdom, 2235. The reason it was worn over Aaron's heart was that 'the heart' means Divine love, see 3635 and the section at the end of the present chapter. For this reason also those precious stones were placed in settings of gold, for 'gold' in the internal sense means good which is an attribute of love, 113, 1551, 1552, and 'precious stone' truth which shines through from good, 114.

[7] The Urim and Thummim are spoken of in Moses as follows,

You shall make the breastplate of judgement, the work of designing, like the work of the ephod you shall make it; out of gold, violet, and purple, and twice-dyed scarlet, and of fine-twined linen you shall make it. It shall be square when doubled. And you shall set within it stone-settings, four rows of stones shall there be. There shall be sockets of gold in their settings. And the stones shall be according to the names of the sons of Israel, twelve according to their names. The engravings of a signet, each one according to its name, there shall be for the twelve tribes. Exodus 28:15-21; 39:8-14.

Which stones had to be set in each row is also specified in those chapters. And further,

The breastplate shall not come away from the ephod. And Aaron shall bear the names of the sons of Israel on the breastplate of judgement over his heart when he goes into the holy place, for a remembrance before Jehovah continually. And you shall put into the breastplate of judgement the Urim and Thummim, and they shall be over Aaron's heart when he goes in before Jehovah. And Aaron shall bear the judgement of the sons of Israel over his heart before Jehovah continually. Exodus 28:28-30; Leviticus 8:7-8.

The fact that Jehovah or the Lord was inquired of and gave answers by means of the Urim is seen in Moses,

Jehovah said to Moses, Take Joshua the son of Nun. You shall place some of your glory on him, so that all the congregation of the children of Israel may be obedient. He shall stand before Eleazar the priest, and he shall inquire for him in the judgement of the Urim before Jehovah. Numbers 27:18, 20-21.

And in Samuel,

Saul inquired of Jehovah, but Jehovah did not answer him by dreams, or by the Urim, or by prophets. 1 Samuel 28:6.

  
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Thanks to the Swedenborg Society for the permission to use this translation.