9873. All this now makes clear what the twelve precious stones in the breastplate of judgement served to mean, namely all the kinds of good and truth of heaven in their proper order. Heaven is divided into two kingdoms, the celestial and the spiritual. The good of the celestial kingdom was represented by the first two rows, which were on the right side of the breastplate, and the good of the spiritual kingdom by the next two rows, which were on the left side. The internal good of the celestial kingdom is the good of love to the Lord; this is the good that is meant by the celestial love of good. The external good of the celestial kingdom however is the good of mutual love; this is the good that is meant by the celestial love of truth. But the internal good of the spiritual kingdom is the good of charity towards the neighbour; this is the good that is meant by the spiritual love of good. And the external good of the spiritual kingdom is the good of faith; this is the good that is meant by the spiritual love of truth. These kinds of good and truth in this order constitute the heavens, see 9468, 9473, 9680, 9683, 9780.

[2] From this it is now evident what the twelve stones, which were called the Urim and Thummim, represented. But in what way the Divine Truths which were answers were made known by means of them will be stated below in 9905. The fact that the good of love occupied the first place there and the truth of faith the last is clear from the first stone's being a ruby and the last's being a jasper, thus from the first stone's being red in colour, and the last's being white, both of them translucent. For the meaning of 'red' as the good of love, see 3300, 9467; and for that of 'white' as the truth of faith, 3301, 3993, 4007, 5319.

[3] Much the same as is meant by the stones in the breastplate was also meant by the materials used in weaving the ephod. The ephod was woven from violet, purple, twice-dyed scarlet, and fine linen, as is evident from verse 6 of the present chapter, and 'violet' meant the truth of celestial love, 'purple' the good of celestial love, 'twice-dyed scarlet' the good of spiritual love, and 'fine linen' the truth of spiritual love, 9833. The reason why much the same was meant is that 'the ephod' meant heaven on last and outermost levels, in the same way as 'the breastplate' does, 9824. But the kinds of good and truth are listed in a different order there, because 'the ephod' meant the spiritual heaven, whereas 'the breastplate' means all heaven from first to last. And since the dwelling-place along with the tent also represented heaven, 9457, 9481, 9485, 9615, the material from which its curtains and veils were woven were likewise violet, purple, double-dyed scarlet, and fine twined linen, see the previous Chapters, 26:1, 31, 36; 27:16, and 9466-9469.

[4] In addition it should be recognized that in the general sense SAPPHIRE means the external part of the celestial kingdom and SHOHAM the external part of the spiritual kingdom. And because these two stones had this meaning they were the middle stones belonging to the secondary rows, that is to say, the sapphire was the middle stone in the second row, and the shoham the middle stone in the fourth row. The stones belonging to the second row meant the external good of the celestial kingdom, which has been called the celestial love of truth, and the stones belonging to the fourth row meant the external good of the spiritual kingdom, which has been called the spiritual love of truth, see what has been stated about them above in this paragraph 9873.

[5] The fact that 'sapphire' means the external part of the celestial kingdom is evident from places in the Word where it is mentioned, such as in the Book of Exodus,

Seventy of the elders saw the God of Israel, and under His feet there was so to speak a work of sapphire, and it was like the substance of the sky for clearness. Exodus 24:10.

The external part of the celestial kingdom is so described, because the words 'under His feet', meaning what is external, are used, and where 'the God of Israel', who is the Lord, is, there heaven is. In Isaiah,

O afflicted one and storm-tossed, and receiving no comfort! Behold, I am arranging your stones with antimony, and will lay your foundations in sapphires. Isaiah 54:11.

The subject in this chapter is the celestial kingdom. The foundations which will be laid in sapphires, are the external things there; for foundations lie underneath.

[6] In Jeremiah,

Her Nazirites were brighter than snow, they were whiter than milk. Their bones ¹ were ruddier than pearls, ² polished like sapphires. ³ Lamentations 4:7.

Nazirites represented the celestial man, which is why it says 'polished like sapphires', 'polished' referring to what is external. In Ezekiel,

Above the expanse that was above the heads of the cherubs, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne there was the appearance of a man (homo) sitting upon it. Ezekiel 1:26; 10:1.

Here also 'sapphire' is used to describe the external part of the celestial kingdom; for what is above the expanse or round about is outside, that which is inmost being the one 'sitting upon a throne'.

[7] Just as sapphire stone means the external part of the celestial kingdom, so shoham stone means the external part of the spiritual kingdom. Therefore also this was the stone which was placed on the two shoulder-pieces of the ephod with the names of the sons of Israel inscribed on them, which are dealt with in verses 9-14 of the present chapter; for the ephod represented the external part of the spiritual kingdom, 9824. Since shoham and sapphire in the general sense meant the external parts of two heavens, they were placed in the middle of the sets of three stones forming the second and fourth rows, as stated above. For the middle includes the whole, as is also true of the robe, which in the general sense has represented the spiritual kingdom, because it comes in the middle, as shown above in 9825. Because those two stones include everything meant by all the other stones in those rows, it says in Job,

Wisdom cannot be compared with the gold of Ophir, with the precious shoham and the sapphire. Job 28:16.

Imibhalo yaphansi:

8644. 'The father-in-law of Moses' means the source of the good that was joined to God's truth. This is clear from the meaning of 'the father-in-law' as the good from which sprang the good that was joined to truth, dealt with in 6827; and from the representation of 'Moses' as God's truth, dealt with in 6752, 6771, 7010, 7014, 7382. The reason why 'the father-in-law' means the good from which sprang the good that was joined to truth is that the wife means good when the man means truth, 2517, 4510, 4823. Since the subject in what follows below is the joining together of Divine Good and Divine Truth, to the end that the arranging of truths into order may as a result take place with the member of the Church, it should be recognized that there is a difference between Divine Good and Divine Truth, in that Divine Good exists within the Lord, but that Divine Truth emanates from the Lord. They are like the fire of the sun and the light radiating from it. Fire exists within the sun but the light radiates from the sun; light holds no fire, only heat.

[2] Furthermore in the next life the Lord is the Sun, and He is the Light too. The Sun there, that is, He Himself, is Divine fire, which is the Divine Good of Divine Love. That Sun is the source of Divine light, which is Divine Truth emanating from Divine Good. This Divine Truth also holds within it Divine Good, though not such as it is in the Sun; it is modified for its reception in heaven. Unless it had been modified for reception, heaven could not have come into existence; for no angel can bear the flame coming from Divine Love. An angel would be consumed by it instantly, just as anyone would be the instant that the flame of the sun in the world breathed on him.

[3] But the way in which the Divine Good of the Lord's Divine Love is modified for reception cannot be known by anyone, not even by angels in heaven, because it is a modification of the Infinite for the finite. The Infinite is such that it lies far beyond all the power of understanding which the finite possesses, so far beyond that when that power of understanding tries to fix its attention on the Infinite it falls away like someone sinking into the depths of the sea and perishes. Regarding the Lord, that He is the Sun in heaven, that the Sun there is the Divine Good of His Divine Love, and that the Light from it is Divine Truth, the source of intelligence, see 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3190, 3195, 3222, 3223, 3225, 3339, 3341, 3636, 3643, 3993, 4180, 4302, 4408, 4409, 4415, 4523, 4533, 4696, 7083, 7171, 7174, 7270, 8197.