2803. That the Divine Truth is the “son,” and the Divine Good the “father,” is evident from the signification of a “son,” as being truth (see n. 489, 491, 533, 1147, 2633); and of a “father,” as being good; and also from the conception and birth of truth, which is from good. Truth cannot be and come forth [existere] from any other source than good, as has been shown many times. That the “son” here is the Divine Truth, and the “father” the Divine Good, is because the union of the Divine Essence with the Human, and of the Human Essence with the Divine, is the Divine marriage of Good with Truth, and of Truth with Good, from which comes the heavenly marriage; for in Jehovah or the Lord there is nothing but what is infinite; and because infinite, it cannot be apprehended by any idea, except that it is the being and the coming forth [esse et existere] of all good and truth, or is Good itself and Truth itself. Good itself is the “Father,” and Truth itself is the “Son.” But because as before said there is a Divine marriage of Good and Truth, and of Truth and Good, the Father is in the Son, and the Son is in the Father, as the Lord Himself teaches in John:

Jesus saith unto Philip, Believest thou not that I am in the Father and the Father in Me ? Believe Me that I am in the Father and the Father in me (John 14:10-11).

And again in the same Evangelist:

Jesus said to the Jews, Though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:36, 38).

And again:

I pray for them; for all Mine are Thine, and Thine are Mine; and that they all may be one, as Thou Father art in Me, and I in Thee (John 17:9-10, 21).

And again:

Now is the Son of man glorified, and God is glorified in Him; if God be glorified in Him, God shall also glorify Him in Himself. Father, glorify Thy Son, that Thy Son also may glorify Thee (John 13:31-32; 17:1).

[2] From this may be seen the nature of the union of the Divine and the Human in the Lord; namely, that it is mutual and alternate, or reciprocal; which union is that which is called the Divine Marriage, from which descends the heavenly marriage, which is the Lord’s kingdom itself in the heavens—thus spoken of in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

And again:

I pray for them, that they all may be one, as Thou Father art in Me and I in Thee, that they also may be one in us, I in them and Thou in Me; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:21-23, 26).

That this heavenly marriage is that of good and truth, and of truth and good, may be seen above (n. 2508, 2618, 2728, 2729 and following numbers).

[3] And because the Divine Good cannot be and come forth without the Divine Truth, nor the Divine Truth without the Divine Good, but the one in the other mutually and reciprocally, it is therefore manifest that the Divine Marriage was from eternity; that is, the Son in the Father, and the Father in the Son, as the Lord Himself teaches in John:

And now O Father, glorify Thou Me with Thyself, with the glory which I had with Thee before the world was (John 17:5, 24).

But the Divine Human which was born from eternity was also born in time; and what was born in time, and glorified, is the same. Hence it is that the Lord so often said that He was going to the Father who sent Him; that is, that He was returning to the Father. And in John:

In the beginning was the Word (the “Word” is the Divine Truth itself), and the Word was with God, and the Word was God; the same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1-3, 14; see also John 3:13; 6:62).

9865. 'A ruby, a topaz, a carbuncle' means the celestial love of good. This is clear from the meaning of these stones as the good of celestial love, celestial love being love to the Lord, received from the Lord. Those stones mean that love on account of their red and flaming colour; for 'red' means love, 3300, and so does 'flaming', 3222, 6832, 7620-7622, 9570. But here celestial love is meant because those stones are in the first row; and those in the first row correspond to the realities that exist in the inmost heaven, where celestial love, which is love to the Lord, reigns. Since the twelve stones in the breastplate represented all the truths that spring from good they also represented the whole of heaven; for heaven is heaven by virtue of the Divine Truth emanating from the Lord's Divine Good, the angels there who constitute heaven being recipients of that Truth. So it is that the three stones which are in the first row represent the inmost heaven, consequently the love that reigns there, which is called the celestial love of good and celestial love of truth. The stones in the first row represent the celestial love of good, those in the second row the celestial love of truth. These stones represent that love, as has been stated, on account of their colour; for what precious stones represent is determined by their colours.

[2] In heaven colours of indescribable beauty appear; for they are modifications of heavenly light, and heavenly light is Divine Truth emanating from the Lord. From this it is evident that colours present themselves there in accord with variations of goodness and truth; thus they are modifications of the light emanating from the Lord, through the angels. The light emanating from the Lord appears in the inmost heaven as a flame; therefore the colours resulting from it are red and flashing. But the same light appears in the middle heaven as a brilliantly white light; therefore the colours resulting from it are brilliant, and to the extent that they have good within them they are gleaming. This explains why there are two basic colours to which all others are related, namely the colour red and the colour white; and the colour red is representative of good, while the colour white is representative of truth, see 9467.

[3] From all this it is now clear why it was that stones of so many colours were set in rows in the breastplate, namely in order that they might represent all the forms of good and the truths that exist in heaven in their proper order, and consequently represent the whole of heaven. The reason why the stones in the first row - a ruby, a topaz, and a carbuncle - represented the celestial love of good is that they are different hues of red. Furthermore the noun used in the original language for 'a ruby', the first in the row, is derived from a word that means 'redness'; and that for 'a carbuncle', the third in the row, is derived from a word meaning 'flashing', as if from fire. But as for the derivation of 'a topaz', the middle one in the row, this is unknown, though it very probably comes from something describing a red and flaming colour. This may be why in Job something similar is said of a topaz as is said of gold,

With wisdom the topaz of Ethiopia will not compete, it cannot be valued in pure gold. Job 28:19.

'Gold' too means the good of love, 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510.