9841. And thou shalt take two onyx stones. That this signifies the interior memory which is from the truths of faith that are from love, is evident from the signification of “stones,” as being truths (see n. 114, 643, 1298, 3720, 6426, 8609), and of “onyx stones,” as being truths of faith from love (n. 9476). That these denote the memory, is because there was engraved on them the names of the sons of Israel, and by “engraving on stones” is signified the memory of things that are to permanently remain; as in the engraving or writing of the Law on the tables of stone, by which are signified things impressed on the memory and life, thus which are to remain permanently (see n. 9416). That “engraving” or “writing on stones” has this signification, is because truths have been impressed on man’s memory, and also things which have the appearance of truth, insomuch that it is even composed of these things; and “stones” signify truths; and when there is engraving on them, they signify the memory where the truths are; like “the engraving upon the hands” in Isaiah:

Though these may forget, yet will I not forget thee. Behold I have graven thee upon the hands (Isaiah 49:15-16).

It is from this that the onyx stones are called “stones of remembrance for the sons of Israel” (Exodus 28:12).

[2] That “the onyx stones,” from the engraving on them, signify the interior memory, is because the things that were engraved, which were the names of the sons of Israel, signify spiritual truths (of which below); “the onyx stones” signify such truths; moreover, the interior memory of man must consist of such. (That man has two memories, an exterior and an interior one, and that the exterior memory is natural, thus composed of such things as come forth in the world; but the interior memory is spiritual, thus composed of such things as are in heaven, see n. 2469-2494, 5212, 8067)

[3] That stones on which there is engraving denote the memory on which truths are inscribed, has its origin from the representatives in heaven. When men go forth who after their decease come into the other life, and bring with them the truths of faith in the natural or exterior memory only, and not in the spiritual or interior memory, they seem to themselves to wander about among rocks and in forests. But when men go forth who bring with them the truths of faith in the spiritual memory also, they seem to themselves to walk among cultivated hills, and also in gardens.

The reason is that the truths of faith of the exterior or natural memory (which are memory-knowledges) have no life unless they are at the same time in the interior or spiritual memory; for the things which are in this latter memory have been made of life, because the interior or spiritual memory is man’s book of life (n. 2474); and the things which are of life are represented in heaven by gardens, oliveyards, vineyards, and by flower-beds and shrubberies; and the things of charity, by hills where such things are (n. 6435); but those things which are not of life are represented by rocky places and thickets which are bare and rough.

[4] It shall be briefly told what are truths of faith from love. Truths of faith from love are truths which love dictates, thus which derive their being from love. These truths are living, because the things which are from love are living. Consequently the truths of faith from love are those which treat of love to the Lord and charity toward the neighbor, for these are the truths which love dictates. The whole Word is the doctrine of such truths; for in its spiritual sense the Word treats solely of things which belong to the Lord and the neighbor, thus which belong to love to the Lord and toward the neighbor. It is from this that the Word is living. This is meant by the statement that “on these two commandments hang the Law and the Prophets” (Matthew 22:34-40); “the Law and the Prophets” denote the Word in its whole complex. But truths of faith from love are not bare knowledges of such things with man in the memory, and from this in the understanding; but they are affections of life with him; for the things which a man loves and therefore does, are of his life. There are also truths of faith which do not, like the former, treat of love; but which merely confirm these truths more nearly, or more remotely. These truths of faith are called secondary truths. For the truths of faith are like families and their generations in succession from one father. The father of these truths is the good of love from the Lord and consequently to Him, thus it is the Lord; for whether we say the Lord, or love from Him and consequently to Him, it is the same thing; because love is spiritual conjunction, and causes Him to be where the love is; for love causes him who is loved to be present in itself.

6426. From thence is the shepherd, the stone of Israel. That this signifies that from this is all good and truth in the spiritual kingdom, is evident from the signification of a “shepherd,” as being one who leads to the good of charity by means of the truth of faith (see n. 344, 3795, 6044); here in the supreme sense, because the Lord is treated of, it signifies good and truth itself; from the signification of “stone,” as being truth (see n. 1298, 3720, 3769, 3771, 3773, 3789, 3798); and from the representation of Israel, as being the spiritual church (see n. 3305, 4286); for “Israel” is spiritual good, or the good of truth (n. 4286, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and as the good of truth is the very essential of the spiritual church, therefore by “Israel” the spiritual church is signified, and in a higher sense the Lord’s spiritual kingdom.

[2] From all this it is evident that by “from thence is the shepherd, the stone of Israel” is signified that from this is all the good and truth of the Lord’s spiritual kingdom. That in the highest sense the “stone of Israel” denotes the Lord in respect to the truth that is in His spiritual kingdom, is because by “stone” in general is signified the temple, and specifically its foundation, and by the “temple” is signified the Lord’s Divine Human (as is evident in John 2:19, 21), and also by its foundation (Matthew 21:42, 44; and Isaiah 28:16). That in the highest sense a “stone” denotes the Lord as to the Divine truth that is of His spiritual kingdom, is evident in David:

The stone which the architects rejected, is become the head of the corner. This was done from Jehovah: it is marvelous in our eyes (Psalms 118:22-23).

That the “stone” here is the Lord, is evident in Luke:

It is written, The stone which the architects rejected, the same is become the head of the whosoever shall fall upon this stone shall be broken; but upon whomsoever it shall fall, it will grind him to powder (Luke 20:17-18).

These words the Lord speaks concerning Himself. And in Isaiah:

Let Him be your fear, and let Him be your dread; for He shall be for a sanctuary, although a stone of stumbling, and a rock of offense, to the two houses of Israel; many among them shall stumble, and fall, and be broken (Isaiah 8:13-15); where the subject treated of is the Lord. Again:

Thus said the Lord Jehovih, Behold I will lay for a foundation in Zion a stone, a tried stone, of a precious corner, of a sure foundation; he that believeth shall not hurry (Isaiah 28:16).

In Zechariah:

Jehovah Zebaoth shall visit His flock, the house of Judah, and shall make them as a horse of glory in war; from Him is the corner stone, from Him the nail, from Him the war bow (Zech. 10:3-4).

[3] In Daniel:

Thou sawest even until a stone was cut out which was not done with hands, and it smote the image upon its feet, that were iron and clay, and brake them in pieces. The stone that smote the image became a great rock, and filled the whole earth. The God of the heavens shall make a kingdom rise up that shall not be destroyed forever, nor shall His kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but itself shall stand forever. Forasmuch as thou sawest that a stone was cut out of the rock, which was not done with hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold (Daniel 2:34-35, 44-45);

here by a “stone” in the highest sense is meant the Lord, and in the relative sense His spiritual kingdom; that the stone was “cut out of a rock” signifies that it was from the truth of faith, for this is signified in the Word by a “rock;” and as the truth of faith is signified by “stone” and “rock,” it is the Lord’s spiritual kingdom that is also signified, for this is in the truth of faith, and from this in good.

[4] By the “stone” also upon which Jacob slept, and which he afterward set for a pillar, the like is signified, of which it is written:

Jacob awoke out of his sleep, and he said, Surely Jehovah is in this place, and I knew it not; and he feared, and said, How terrible is this place! this is nothing but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had set for his pillows, and set it for a pillar, and poured oil upon the head of it; and he said, This stone which I have set for a pillar shall be God’s house (Genesis 28:16-18, 22).

That in the highest sense the ancients understood the Lord by a “stone,” and in the representative sense His spiritual kingdom, is also clear in Joshua:

Joshua set up a stone under the oak that was in the sanctuary of Jehovah. And Joshua said unto the universal people, Behold, this stone shall be to us for a witness; for it hath heard all the discourses of Jehovah, which He spake to us; and it shall be for a witness against you, lest ye deny your God (Josh. 24:26-27).