9407.“仿佛有蓝宝石的作工”表它因这一层上的内在真理而透明，它里面的一切都因主而透明。这从“蓝宝石的作工”的含义清楚可知，“蓝宝石的作工”是指当在圣言字义里面感知内义时，因而当从主发出、诸如在天上的神性真理通过它闪耀出来时，这字义的品质。因为圣言就是从主发出的神性真理；它在起源上是神性，但在经过天堂时，在至内层天堂是属天的，在第二层或中间天堂是属灵的，在第一层或最低层天堂中是属灵-属世的，在世上则是属世和世俗的；这最后一个就是它在面向世人的字义上的特点。由此明显可知，这在次序上系最低层或最末层的字义就包含属灵和属天意义，并从至内在包含神性本身在自己里面。由于这些内在意义包含在最低层的意义或字义中，并且被那些以属灵的方式理解圣言的人看见，所以这字义由“蓝宝石的作工”来代表，因为它传送天堂之光的光线，让这光线穿过，是透明的。
为给出对这种透明的某种概念，以人类的言语为例来说明。这种言语来源于一个人所关注的目的，他想通过言语来阐明这个目的。这目的就是他的爱；因为一个人以他所爱的东西为目的。从这个目的流出这个人的思维，最后流出他的言语。凡对此进行认真思考的人，都能看出并发觉事情的确如此。目的是言语的首要组成部分，这一点从一个普遍规律清楚看出来，即：一切聪明都有一个目的在自己里面，没有目的，就没有聪明。众所周知，思维是由第一个部分所产生的第二个部分；因为不经思考，没有人能说话，而没有一个目的，也没有人能思考。所说的话由此产生，这些话是最后的组成部分，严格地说，被称为言语，这个事实也是众所周知的。既然如此，那么当一个人关注别人所说的话时，他关注的不是说话者所用的词语，而是来自说话者的思维并通过这些词语所传达的意义。有智慧的人则关注目的，因为目的产生以言语来表达的思维，或说他为了目的而出于思维来说话；也就是说，关注的是说话者的目的是什么、他爱的是什么。这三个组成部分就存在于人类的言语中，其中所说的话充当外在层面或外在形式。
这种对比能使人对字面上的圣言形成某种概念。因为天上的天使关注字面上的圣言，并感知那里的事物，其方式与某人通常感知以所说的话来呈现的一个人的思维是一样的；在至内层天堂，则与某人通常感知一个人的目的或意图是一样的。不同之处在于，当某人阅读圣言的字义时，这字义在天堂是听不见，感知不到的；唯有内义可以，因为在天堂，他们只感知圣言的属灵和属天意义，感知不到它的属世意义。一层意义相应地转入另一层意义，因为它们彼此对应，圣言完全通过对应写成。这一切表明，当论到圣言时，“蓝宝石的作工”所表示的透明是什么意思。
但是，一个人若不能在理解力的更高层面，也就是在完全高于物质事物的层面上进行思考，就无法理解这一切，甚至不明白这一观念：除了字面上所感知到的意义外，圣言里面有可能还有别的什么意义。如果这个人被告知，文字含有一个与真理有关的属灵意义在自己里面，这属灵意义意义反过来则含有一个与良善有关的属天意义在自己里面，而且这些意义都经由字义闪耀出来，那么他首先会大吃一惊，然后把这个观念当作胡说八道加以弃绝，最后则嘲笑它。活生生的经历已指示我，当今基督教界的人，尤其世上有学问的人就是这个样子；那些推理反对这一真理的人自诩比那些肯定它的人更有智慧。然而，在被称为黄金和白银时代的远古时代，学问就在于以这种方式来说话和写作：若不能使隐藏的智慧透过字义闪耀出来，就不会关注字义；这一点从最古老的书，包括外邦作家所写的书，以及他们语言中残存的片段很明显地看出来。因为他们的知识是对应的知识和代表的知识，如今这种知识是已经遗失的事物之一。
之所以主脚下仿佛有蓝宝石的作工，并且这表示字义上的圣言的透明，是因为“石头”一般表示真理，而“宝石”表示从主的神性闪耀出来的真理。“石头”一般表示真理（参看643，1298，3720，3769，3771，3773，3789，3798，6426，8609，8940-8942节）；“宝石”表示从主的神性闪耀出来的真理。被称为“乌陵和土明”的亚伦胸牌上的“十二颗宝石”就表示这种真理（3862，6335，6640节）。
类似的话出现在以西结书：
你智慧充足，全然美丽。你曾在伊甸神的园中；佩戴各样宝石，就是红宝石、红璧玺、金钢石、水苍玉、红玛瑙、碧玉、蓝宝石、绿宝石、红玉和黄金，又有鼓笛的巧工在你里面，都是在你受造之日预备的。从你被造的日子起，你在路上就是完善的。（以西结书28:12，13，15）
这论及推罗，推罗表示关于良善和真理的内在认知或知识方面的教会（1201节）；这些宝石描述了她的聪明和智慧，就是在她幼年，或第一代时那种；“你被造的日子”表示当他们重生之时的第一个状态，因为在圣言中，“造”表示一个人的重生或新造（参看16，88节）。
启示录中的宝石表示类似事物：
城墙的根基是用各样宝石修饰的。第一根基是碧玉，第二是蓝宝石，第三是绿玛瑙，第四是绿宝石，第五是红玛瑙，第六是红宝石，第七是橄榄石，第八是绿柱石，第九是黄玉，第十是绿玉，第十一是紫玛瑙，第十二是紫晶。（启示录21:19，20）
此处论述的主题是从天而降的圣耶路撒冷，圣耶路撒冷表示在我们欧洲世界的当今教会荒废之后，外邦民族当中的一个新教会；“作为根基的各种宝石”是指在秩序的最低层闪耀的神之真理。
“蓝宝石”尤表在秩序的最低层闪耀的神之真理，如在以赛亚书：
你这受困苦在暴风雨中飘荡不得安慰的人啊！看哪，我必以彩色安置你的石头，以蓝宝石立定你的根基。（以赛亚书54:11）
此处论述的主题也是将要取代前教会的教会，这个教会由该章第一节经文中“儿子比有夫之妇还多的凄凉独居者”来表示；“安置石头”表示排列教会的真理；“以蓝宝石所立的根基”表示在最低层闪耀的真理。
耶利米哀歌中的“蓝宝石”所表相同：
她的拿细耳人比雪更明亮、比奶更洁白；他们的骨骼或身体比珍珠或红宝石更红，光润如蓝宝石。（耶利米哀歌4:7）
“拿细耳人”在代表意义上表示神性属世层方面的主（3301，6437节），因而也表示从祂发出、诸如存在于最低层的神性真理，也就是字义上的圣言；因为此处“拿细耳人”所暗示、被说成是“比雪更明亮、比奶更洁白”的“头发”表示最低层的真理（3301，5247，5570节），“明亮”和“雪白”论及真理（3301，5319节）；“红的骨骼”表示记忆真理，或最低层的真理，它们作为仆人而服务于其它各层（6592，8005节）；“红润”论及存在于真理中的爱之良善（参看3300节）。由此明显可知，“蓝宝石”表示因内在真理而透明的最低层的真理。
以西结书：
在基路伯头以上的穹苍之上有宝座的形像，仿佛蓝宝石的形状；在宝座形像以上有仿佛人的形状坐在上面。（以西结书1:26；10:1）
“基路伯”是指主的保护和天命，免得不通过良善而靠近主（9277e节）；“上面有人的形状的宝座”是指从主的神性良善发出的神性真理（5313，6397，9039节）。由此明显可知，“蓝宝石”表示表示因内在真理而透明的真理，也就是说，“石”表示真理，“蓝宝（石）”表示透明。
圣言的一切因主而透明的原因是，从主发出的神性真理是那里的一切事物的唯一源头。事实上，最初之物是存在于随后并从它衍生而来的事物中的唯一具有生命力的要素，因为它们在它里面拥有其存在，并从它那里出来；神性真理就是主。这也是为什么至高意义上的主题唯独是主、祂的爱、天命，祂在天上和地上的国度，尤其是祂人身的荣耀。
神性真理就是主自己，这一点从以下事实明显看出来：凡从某人发出之物就是他自己。例如，从一个正在说话或行动的人发出的东西来源于他的意愿和理解力；意愿和理解力构成一个人的生命，因而构成这个人自己。因为人之为人，凭的不是脸和身体的形状，而是一个明白真理的理解力和一个意欲良善的意愿。由此可见，从主发出之物就是主；前面频繁说明，主所发出之物就是神性真理。
不过，凡不知道天堂奥秘的人可能会以为，从主发出的神性真理，其性质与从一个人发出的话语的性质没什么不同。然而，神性真理不是所说的话；相反，它是充满天堂的神性，就像太阳所发的光和热充满世界一样。这一点可通过从天上的天使身上发出的气场来说明（1048，1053，1316，1504-1520，1695，2401，4464，5179，6206e，7454，6598-6613，8063，8630，8794，8797节）。在这些地方已经说明，并且也可能看出，它们是从主所获得的信之真理和爱之良善的气场。但从主发出、被称为神性真理的神性气场是普遍的，遍及各处；就像刚才所说的，它充满整个天堂，构成那里生命的一切。在那里，它作为光出现在眼前；这光不仅照亮天使的视觉，还照亮他们的心智。这光还构成世人的理解力。这就是约翰福音中的意思：
生命在祂里头，这生命就是人的光。那光是真光，照亮一切来到世上的人。世界也是藉着祂造的。（约翰福音1:4，9-10）
此处论述的主题是神性真理，这真理在本章被称为“圣言（或译为道）”；经上说，神性真理或圣言（即道）就是主自己。
这光，就是从主发出的神性真理，被古人描述为以一个人来表现的神的头和身体周围放射出的金色光环，因为古人思想神的时候，只会想到人形式的神。
当一个人处于良善，由于良善而处于真理时，这人就被提升至这神性之光，并照其良善的量和质而被提升至内层之光。他由此而拥有一种普遍的启示或光照，在这启示或光照中，主能使他看见无数真理，并出于良善觉知它们。这时，他被引导觉知并吸收那些适合他的真理；他在最具体的事上按秩序被引导如此行，只要有助于他的永生。之所以说“在最具体的事上”，是因为主的圣治或天命普遍掌权，还因为它存在于最具体的事物中。事实上，合起来的具体事物被称为普遍之物（1919e，6159，6338，6482，6483，8864，8865节）。
Potts(1905-1910) 9407
9407. There was as a work of sapphire. That this signifies what is translucid there from internal truths, and all things from the Lord, is evident from the signification of "a work of sapphire," as being the quality of the literal sense of the Word when the internal sense is perceived within it, thus when the Divine truth that proceeds from the Lord, such as it is in heaven, shines through. For the Word is the Divine truth that proceeds from the Lord, which in its origin is Divine, and in its progress through the heavens is celestial in the inmost heaven; in the second or middle heaven is spiritual; in the first or ultimate heaven is spiritual natural; and in the world is natural and worldly, such as it is in the sense of the letter, which is for man. From this it is evident that this latter sense, which is the last in order, contains within it the spiritual and the celestial senses, and inmostly the Divine Itself; and as these senses are contained in the ultimate or literal sense, and become apparent to those who apprehend the Word spiritually, it is therefore represented by a work of sapphire, in that it transmits the rays of heavenly light, or is translucid. [2] That some idea of this shining through may be presented, take as an example human speech. In its first origin this is the end which the man desires to set forth by the speech. This end is his love; for what a man loves, he has as his end. From this flows the man's thought, and finally his speech. That this is so, everyone who reflects well, can know and perceive. That the end is the first of speech, is evident from the general law that in all intelligence there is an end; and that without an end there is no intelligence. And that thought is the second thing of speech flowing from the first, is also manifest; for no one can speak without thought, nor think without an end. That from this follows the speech of words, and that this is the ultimate which properly is called speech, is known. This being so, the man who attends to the speech of another does not attend to the expressions or words of the speech, but to their sense, which comes from the thought of the speaker; and he who is wise attends to the end for the sake of which he spoke from his thought; that is, to what he intends and what he loves. These three things are presented in the speech of man, and to these the speech of words serves as an ultimate plane. [3] From this comparison an idea can be formed about the Word in the letter; for this is attended to and perceived in heaven in exactly the same way as is usually the thought of a man which is presented by the speech of words; and in the inmost heaven as the intention or end is usually attended to and perceived. But the difference is that the sense of the letter of the Word, when read by man, is not heard or perceived in heaven; but only the internal sense, because only the spiritual and celestial senses of the Word are perceived in heaven, and not its natural sense. Thus one sense passes into another, because they correspond; and the Word has been written wholly by correspondences. From this it is plain what is meant by the shining through signified by "a work of sapphire" when said of the Word. [4] But he who cannot think intellectually, that is, abstractedly from material things, cannot apprehend these things, nor indeed that there can be any other sense in the Word than that which stands forth in the letter; and if he is told that there is a spiritual sense in it, which is of truth; and within this a celestial sense, which is of good; and that these senses shine through from the literal sense; he will first be amazed, afterward he will reject it as of no account, and finally he will ridicule it. That at the present day there are such persons in the Christian world, especially among the learned of the world, has been shown me by living experience; and also that those who reason against this truth, claim to be wiser than those who affirm it; when yet in those primeval times called the golden and the silver ages, learning consisted in speaking and writing in such manner that the sense of the letter was not attended to, except insofar as the hidden wisdom shone through from it; as can be plainly seen from the oldest books, even among the Gentiles, and likewise from remains in their languages; for their chief science was the science of correspondences and the science of representations, which sciences are now among the things that have been lost. [5] That under the Lord's feet there appeared as it were a work of sapphire, and that this signifies the shining through of the Word in the sense of the letter, is because a "stone" in general signifies truth, and a "precious stone" truth shining through from the Divine of the Lord. (That a "stone" in general signifies truth, see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8609, 8940-8942; and that a "precious stone" signifies truth shining through from the Divine of the Lord.) This was signified by the "twelve precious stones" in the breast plate of Aaron, which was called "the Urim and Thummim" (n. 3862, 6335, 6640). [6] In like manner in Ezekiel:
Full of wisdom, and perfect in beauty, thou hast been in Eden the garden of God; every precious stone was thy covering, the ruby, the topaz, the diamond, the tarshish [beryl], the onyx, and the jasper, the sapphire, the chrysoprase, the emerald, and gold. The work of thy timbrels and of thy pipes was in thee, in the day that thou wast created they were prepared. Thou wast perfect in thy ways in the day that thou wast created (Ezek. 28:12, 13, 15);
speaking of Tyre, by which is signified the church in respect to the knowledges of truth and of good (n. 1201); her intelligence and wisdom, such as it had been in her infancy, that is, in the first age, is described by these precious stones; "the day that she was created" signifies the first state when they were regenerated, for "creation" in the Word denotes regeneration, or the new creation of man (see n. 16, 88). [7] Like things are signified by the precious stones in John:
The foundations of the wall of the city were adorned with every precious stone. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst (Rev. 21:19, 20). The subject here treated of is the holy Jerusalem coming down out of heaven, by which is meant a new church among the nations, after the present church in our European world has been vastated; the precious stones which are the foundations denote truths Divine shining through in the ultimate of order. [8] Truth Divine shining through in the ultimate of order, which is the Word in the letter, is especially signified by the "sapphire," as in Isaiah:
O thou afflicted, and tossed with tempests, and not comforted, behold I will set thy stones with antimony, and lay thy foundations in sapphires (Isa. 54:11). Here also the subject treated of is the church that will succeed the former, which is meant by "the desolate having more sons than the married one" (verse 1); "setting stones" denotes arranging the truths of the church; "foundations in sapphires" denotes truths shining through in ultimates. [9] The same is signified by "sapphire" in Jeremiah:
Her Nazirites were whiter than snow, they were whiter than milk, their bones were redder than pearls,* their polish was sapphire (Lam. 4:7). In the representative sense "the Nazirites" signified the Lord as to the Divine natural (n. 3301, 6437), consequently also the Divine truth that proceeds from Him in ultimates, which is the Word in the sense of the letter; for the hair, which is here meant by the "Nazirites," and which is said to be "whiter than snow and whiter than milk," signifies truth in ultimates (n. 3301, 5247, 5570), "whiteness" being predicated of truth (n. 3301, 5319); the "bones that are red" denote memory-truths, which are the ultimate ones, and serve the others as servants (n. 6592, 8005); "redness" is predicated of the good of love which is in the truths (see n. 3300). From this it is evident that a "sapphire" denotes truth in ultimates translucent from internal truths. [10] In Ezekiel:
Above the expanse that was over the head of the cherubs was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne as it were the appearance of a man sitting upon it (Ezek. 1:26; 10:1). "Cherubs" denote the guard and providence of the Lord lest there should be any approach to Him except through good (n. 9277); "the throne upon which was the appearance of a man" denotes Divine truth from the Divine good of the Lord (n. 5313, 6397, 9039). From this it is plain that "a sapphire stone" denotes truth translucent from internal truths-namely, a "stone" denotes truth, and a "sapphire" translucence. [11] That all things of the Word are translucent from the Lord, is because the Divine truth which is from the Lord is the one only thing from which are all things; for that which is first is the one only thing in the sequents and derivatives, because they are and come forth from it; and Divine truth is the Lord. Wherefore also in the supreme sense of the Word nothing is treated of but the Lord alone, His love, His providence, His kingdom in the heavens and on earth, and especially the glorification of His Human. [12] That Divine truth is the Lord Himself, is evident from the fact that whatever proceeds from anyone is himself, just as that which proceeds from a man while speaking or acting is from his will and understanding; and the will and understanding make the man's life, thus the man himself. For man is not man from the form of the face and the body; but from the understanding of truth, and the will of good. From this it can be seen that that which proceeds from the Lord is the Lord; that this is Divine truth, has been frequently shown in what goes before. [13] But he who does not know the arcana of heaven may suppose that the case with the Divine truth that proceeds from the Lord is no different from that of the speech which proceeds from a man. But Divine truth is not speech; but is the Divine filling the heavens, just as light and heat from the sun fill the world. This may be illustrated by the spheres that proceed from the angels in heaven (n. 1048, 1053, 1316, 1504-1520, 1695, 2401, 4464, 5179, 6206, 7454, 6598-6613, 8063, 8630, 8794, 8797), and which, as can be seen in the passages here cited, are spheres of the truth of faith and good of love from the Lord. But the Divine sphere which proceeds from the Lord and is called "Divine Truth," is universal, and as just said fills the whole heaven and makes everything of life there. It appears there before the eyes as light which illumines not only the sight, but also the minds. It is also the same that makes the understanding in man. This is meant in John:
In Him was life, and the life was the light of men. That was the true Light which lighteth every man that cometh into the world; and the world was made through Him (John 1:4, 9-10). The subject here treated of is the Divine truth, which is called "the Word;" and it is said that the Divine truth, or the Word, is the Lord Himself. [14] This light, which is the Divine truth that proceeds from the Lord, was pictured by the ancients with radiant circles of a golden color around the head and body of God, represented as a man, for the ancients perceived God no otherwise than under the human form. [15] When a man is in good, and from good in truths, he is then raised into this Divine light, and into its interior light according to the amount and quality of his good. From this he has a general enlightenment, in which from the Lord he sees innumerable truths, which he perceives from good; and then he is led by the Lord to perceive and be imbued with those truths which are suited to him; and this in respect to the veriest singulars in order, just as is conducive to his eternal life. It is said "in respect to the veriest singulars," because the universal providence of the Lord is universal because it is in the veriest singulars, for singulars taken together are called "universal" (n. 1919, 6159, 6338, 6482, 6483, 8864, 8865). * Compare n. 3300:3. [Reviser.]
Elliott(1983-1999) 9407
9407. 'There was so to speak a work of sapphire [stone]' means that it is translucent with inner truths on that level, and that all things in it are translucent from the Lord. This is clear from the meaning of 'a work of sapphire' as the character of the literal sense of the Word when the internal sense is discerned within it, that is, when Divine Truth emanating from the Lord, as it is in heaven, shines through it. For the Word is Divine Truth emanating from the Lord. In origin it is Divine, but as it passes through the heavens it is celestial in the inmost heaven, spiritual in the second or middle heaven, spiritual-natural in the first or lowest heaven, and natural and worldly in the world; this last is its character in the sense of the letter intended for people there. From this it is evident that the sense of the letter, which is the lowest in order, contains a spiritual and a celestial level of meaning, and inmostly the Divine Himself. And since these inner levels are contained in the lowest or literal sense and are seen by those who understand the Word in a spiritual manner, that sense is represented by 'a work of sapphire', which lets rays of heavenly light through, that is, which is translucent.
[2] To give some idea of that translucence, let human speech serve to illustrate it. Such speech has its origin in the end a person has in view which he wishes to make known through speech. This end is his love; for a person has what he loves as his end in view. From that end arises the person's thought, and finally his speech. Anyone who stops to think properly about this can see and discern the truth of it. The fact that the end is the primary component of speech is clear from the general rule that all intelligence has an end within it, and devoid of the end it is not intelligence. And everyone knows that thought is a secondary component arising from the first, for nobody can speak without thinking or think without having an end in view. The fact that spoken words ensue from this, and that these are the final component, which is properly called speech, is also well known. All this being so, when a person pays attention to what another utters he pays attention not to the words the speaker uses but to the meaning conveyed by them which is present in the speaker's thought. And one who is wise pays attention to the end in view that has given rise to the thought expressed in speech, that is, he pays attention to what the speaker's aims are and what it is he loves. These three components are present in human speech, in which the spoken words serve as the outward form.
[3] This comparison enables one to gain some idea regarding the Word in the letter. For those in heaven pay attention to the Word in the letter and perceive things there in exactly the same way as anyone is accustomed to perceive a person's thought as it presents itself in spoken words, or in the inmost heaven as anyone is accustomed to perceive a person's aims or end in view. But the difference is that when someone reads the sense of the letter of the Word this is not heard or understood in heaven, only the internal sense, because in heaven they perceive solely the spiritual and celestial levels of the Word, not the natural level of it. The one sense accordingly passes over into the other, for they correspond to each other and only things which have a correspondence have been used in the writing of the Word. All this shows what to understand when reference is made to the translucent nature of the Word, meant by 'a work of sapphire'.
[4] But a person who is unable to think on a higher level of understanding, that is, on a level altogether above material things, cannot grasp any of this, not even the idea that it is possible for a sense to exist in the Word other than the one perceived in the letter. If that person is told that the letter holds within itself a spiritual sense which has to do with truth, and that this in turn holds within itself a celestial sense which has to do with good, and also that these senses shine through the literal sense, he will be taken aback at first, then dismiss the idea as nonsense, and finally ridicule it. Actual experience has shown me that this is what people are like in the Christian world at the present day, especially the learned, and that those who reason against that truth boast of being wiser than those who uphold it. Yet the learning in earliest times, which were called golden and silver ages, had consisted in speaking and in writing in ways in which no attention was be paid to the literal meaning other than to enable hidden wisdom to shine through it, as becomes perfectly clear from the oldest books, including those by gentile authors, as well as from fragments in their languages. For their knowledge was primarily the knowledge of correspondences and the knowledge of representations, which forms of knowledge at the present day are some of those which have been lost.
[5] The reason why there appeared under the Lord's feet 'so to speak a work of sapphire' and why this means the translucence of the Word in the sense of the letter is that 'stone' in general means truth, and 'precious stone' truth shining through from what is Divine and the Lord's. For the meaning of 'stone' in general as truth, see 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8609, 8940-8942. As for 'precious stone' being truth shining through from what is Divine and the Lord's, this was meant by the twelve precious stones in Aaron's breastplate, which was called the Urim and Thummim, 3862, 6335, 6640.
[6] Something similar occurs in Ezekiel,
Full of wisdom and perfect in beauty, you were in Eden, the garden of God. Every precious stone was your covering - ruby, topaz, diamond, tarshish, shoham, and jasper, sapphire, chrysoprase, emerald, and gold. The workmanship of your timbrels and your pipes was within you; on the day you were created they were prepared. You were perfect in your ways on the day you were created. Ezek 28:12, 13, 15.
This refers to Tyre, by which the Church in respect of interior cognitions or knowledge of truth and good is meant, 1201. Its intelligence and wisdom as these had been in its infancy or earliest period are described by those precious stones. 'The day you were created' means the first state when they were regenerated, for 'creation' in the Word means the regeneration or new creation of a person, 16, 88.
[7] Similar things are meant by 'the precious stones' in John,
The foundations of the wall of the city were adorned with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. Rev 21:19, 20.
This refers to the holy Jerusalem coming down from heaven, by which a new Church among gentile nations is meant, after the present-day Church in our European world has been laid waste. 'The precious stones that are its foundations' are God's truths shining through on the lowest level of order.
[8] God's truth shining through on the lowest level of order, which is the Word in the letter, is meant by 'sapphire' in particular, as 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. Isa 54:11.
This too refers to the Church which will take the place of the former one, meant in verse 1 of that chapter by 'her that is desolate who is going to have more sons than the previously married one'. 'Arranging stones' stands for the Church's truths, 'foundations in sapphires' for truths shining through on lowest levels.
[9] 'Sapphire' is used with a similar meaning in Jeremiah,
Her Nazirites were brighter than snow, they were whiter than milk. Their bonesa were ruddier than pearls,b polished like sapphire.c Lam 4:7.
'Nazirites' in the representative sense meant the Lord in respect of the Divine Natural, 3301, 6437, and therefore also Divine Truth emanating from Him as it exists on its lowest levels, that is, the Word in the sense of the letter. For 'the hair', which is implied by 'Nazirites' here, and is said to be 'brighter than snow and whiter than milk', means truth on its lowest levels, 3301, 5247, 5570, 'brightness' and 'whiteness' having reference to truth, 3301, 5319. 'Bones that were ruddy' means factual knowledge of truth, or truth on its lowest level, which acts as servant to all other levels, 6592, 8005, 'ruddiness' having reference to the good of love present in truths, 3300. From all this it is evident that 'sapphire' means truth on the lowest levels which is translucent with inner truths.
[10] 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. Ezek 1:26; 10:1.
'The cherubs' are the Lord's protection and providence, guarding against access to Him except through good, 9277 (end). 'A throne over which there was the appearance of a man' is Divine Truth emanating from the Lord's Divine Good, 5313, 6397, 9039. From this it is evident that 'a sapphire stone' means truth translucent with inner truths; that is to say, 'a stone' means truth, and 'sapphire' translucence.
[11] The reason why all things of the Word are translucent with the Lord is that Divine Truth emanating from the Lord is the one and only source of everything there. For what is primary is the one and only vital element present in the things which follow and are derived from it, because they have their being in it and come into being from it; and the Divine Truth is the Lord. Here also lies the reason why the subject in the highest sense of the Word is the Lord alone, His love, providence, kingdom in heaven and on earth, and especially the glorification of His Human.
[12] The fact that the Divine Truth is the Lord Himself is evident from the consideration that whatever emanates from someone is the someone himself. What emanates for instance from a person when he speaks or acts originates in his will and understanding; and will and understanding constitute a person's life, thus the person himself. For the human being is not a human being by virtue of the shape of face and body but by virtue of an understanding that sees what is true and a will that intends what is good. From this it becomes clear that what emanates from the Lord is the Lord; and the fact that this is Divine Truth has been shown often in what has gone before.
[13] But anyone unacquainted with the arcana of heaven may suppose that the nature of Divine Truth which emanates from the Lord is no different from that of spoken words emanating from a human being. It is not spoken words however; rather It is the Divine filling the heavens, like light and heat from the sun filling the world. This may be illustrated by means of the spheres which emanate from the angels in heaven, dealt with in 1048, 1053, 1316, 1504-1520, 1695, 2401, 4464, 5179, 6206 (end), 6598-6613, 7454, 8063, 8630, 8794, 8797. In these places it has been shown and may be seen that they are spheres of the truth of faith and the good of love received from the Lord. But the Divine sphere which emanates from the Lord and is called Divine Truth spreads everywhere; as has been stated, it fills the whole of heaven and composes all of the life there. It appears before the eyes there as light, which enlightens not only angels' sight but also their minds. That same light is in addition what composes a person's understanding in the world. This is the meaning in John,
In Him was life, and the life was the light of men. He was the true light which enlightens every person coming into the world. And the world was made by Him. John 1:4, 9, 10.
These words refer to Divine Truth, which in this chapter is called 'the Word'; and Divine Truth or 'the Word' - it says - is the Lord Himself.
[14] That light, which is Divine Truth emanating from the Lord, was described by the ancients as radiating rings of golden hue around the head and body of God represented as a human being. For the ancients had no thought of God except of Him in human form.
[15] When a person is governed by good, and because of good is guided by truths, this person is raised to that Divine light, and - according to the amount and essential nature of the good - to interior light. This provides him with a general enlightenment in which the Lord enables him to see countless truths and to perceive them from good. At this time that person is led by the Lord to discern and absorb those which are suitable to him. He is led to do so as regards the most specific things, in keeping with order, so far as it contributes to his eternal life. The words 'as regards the most specific things' are used because the Lord's providence reigns universally, and it does so because it is present in the most specific things. For specific things are at the same called what is universal, 1919 (end), 6159, 6338, 6482, 6483, 8864, 8865.
Latin(1748-1756) 9407
9407. `Sicut opus [lapidis] sapphiri': quod significet ibi translucidum a veris internis, et omnia a Domino, constat ex significatione `operis sapphiri' quod sit quale sensus litteralis Verbi, cum in eo appercipitur sensus internus, ita cum Divinum Verum procedens a Domino, quale est in caelo, translucet; Verbum enim est Divinum Verum procedens a Domino, quod in sua origine est Divinum, et in progressu per caelos in intimo caelo est caeleste, in secundo seu medio est spirituale, in primo seu ultimo est spirituale naturale, {1}et in mundo est naturale et mundanum, tale est in sensu litterae qui pro homine; inde patet quod hic sensus, {2}qui est ultimus in ordine, contineat in se sensum spiritualem et caelestem, ac intime ipsum Divinum; et quatenus hi sensus in ultimo seu litterali continentur, et apparent illis qui spiritualiter capiunt Verbum, ideo repraesentatur ille per `opus sapphiri,' quod transmittit radios lucis caelestis {3}seu translucet. Ut aliqua idea de translucentia illa sistatur, sit loquela humana 2 pro exemplo: illa in prima sua origine est finis quem homo manifestare per loquelam vult; hic finis est amor ejus, nam quod homo amat, hoc pro fine habet; ex illo fluit cogitatio hominis, et tandem loquela; quod ita sit, quisque qui {4}bene reflectit scire et appercipere potest; quod finis sit primum loquelae, constat ex communi regula quod omni intelligentiae insit finis, et quod absque fine non sit intelligentia; et quod cogitatio sit alterum loquelae ex primo illo fluens, {5} nam loqui absque cogitatione et cogitare absque fine, nemo potest; {6} quod inde sequatur loquela vocum, et quod haec sit ultimum, quod proprie loquela vocatur, notum est; quia ita est, homo qui attendit ad loquelam alterius non attendit ad voces seu verba loquelae sed ad sensum ex illis qui est cogitationis ejus qui loquitur; et qui sapiens est attendit ad finem propter quem ita ex cogitatione locutus est, hoc est, quid intendit et quid amat; haec tria sistuntur in loquela hominis, quibus loquela vocum inservit pro ultimo plano. Ex hac comparatione idea {7}potest haberi de Verbo in littera, 3 hoc enim non aliter attenditur et appercipitur in caelo quam solet cogitatio hominis quae sistitur per loquelam vocum, et in intimo caelo, quam solet intentio seu finis; {8}(m){9}ast differentia est quod sensu' litterae Verbi cum legitur ab homine, non audiatur nec appercipiatur in caelo, sed modo sensus internus, quoniam in caelo percipitur modo spirituale et caeleste Verbi, non autem naturale ejus; transit sic unus sensus in alterum, {10}quia correspondent, et Verbum per mera Correspondentia scriptum est;(n) inde patet quid intelligitur cum de Verbo, per translucidum, quod significatur per `opus sapphiri.' 4 Sed qui non intellectualiter potest cogitare, hoc est, abstracte a materialibus, haec non capere potest, ne quidem quod dari possit alius sensus in Verbo quam qui exstat in littera; si ei dicitur quod insit sensus spiritualis qui est veri, et in hoc sensus caelestis qui est boni, et quod hi sensus transluceant e sensu litterali, stupescet primum, ac postea rejiciet sicut (x)nullum, et tandem subsannabit; quod tales sint hodie in (t)orbe Christiano', imprimis eruditi mundi, per vivam experientiam ostensum est; tum quod sapientiores aliis {11}se' venditent, qui contra illud verum ratiocinantur, quam qui affirmant illud; cum tamen eruditio (d)in primaevis temporibus, quae aurea et argentea vocata sunt, fuerat ita loqui et ita scribere ut non attenderetur ad sensum litterae aliter quam ut {12} ex illo transluceret {13} sapientia recondita, ut constare potest manifeste ex libris vetustissimis, etiam apud gentiles, et quoque a reliquiis in eorum linguis; scientia enim eorum praecipua {14} fuit scientia correspondentiarum et scientia repraesentationum, quae scientiae hodie inter res deperditas sunt. 5 Quod sub pedibus Domini apparuerit sicut opus sapphiri, et hoc significet translucentiam Verbi in sensu litterae, est quia `lapis' in genere significat verum, et `lapis pretiosus' verum translucens a Divino Domini; quod `lapis' in genere significet verum, videatur n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8609, 8940-8942, et quod `lapis pretiosus' verum translucens a Divino Domini; hoc significatum est per duodecim lapides pretiosos in pectorali Aharonis, quod Urim et Thumim vocatum est, n. 3862, 6335, 6640; 6 similiter apud Ezechielem, Plenus sapientia et perfectus pulchritudine, in Eden horto Dei fuisti; omnis lapis pretiosus operimentum tuum, rubinus, topazius, adamas, (x)tarshish, shoham, et jaspis, sapphirus, (x)chrysoprasus, smaragdus, et aurum; opus tympanorum tuorum et fistularum tuarum in te, in die quo creatus es, praeparata sunt; perfectus tu in viis tuis in die quo creatus es, xxviii 12, 13, 15;ibi de Tyro, per quam significatur Ecclesia quoad cognitiones veri et boni interiores, n. 1201; intelligentia et sapientia ejus qualis fuerat in ejus infantia seu primo aevo, describitur per lapides illos pretiosos; `dies quo creatus' significat statum primum cum regenerati, `creatio' enim in Verbo est regeneratio seu nova hominis creatio, n. 16, 88: similia per `lapides pretiosos' significantur apud Johannem, 7 Fundamenta muri civitatis omni lapide pretioso exornata: {15}fundamentum primum jaspis, secundum sapphirus, tertium chalcedonius, quartum smaragdus, quintum sardonyx, sextum sardius, septimum chrysolitus, octavum beryllus, nonum topazius, decimum chrysoprasus, undecimum hyacinthus, duodecimum amethystus, [Apoc.] xxi 19, 20;
agitur ibi de sancta Hierosolyma descendente e caelo, per quam intelligitur nova Ecclesia apud gentes, postquam {16} hodierna quae in orbe nostro Europaeo, vastata est; `lapides pretiosi qui fundamenta' sunt vera Divina in ultimo ordinis translucentia. Verum Divinum in ultimo ordinis translucens, quod est Verbum 8 in littera, imprimis significatur per `sapphirum,' ut apud Esaiam, Afflicta et procellis jactata, nec consolationem nacta; ecce {17}dispono cum stibio lapides tuos, et fundamenta (t)tua ponam in sapphiris, liv 11;
ibi quoque agitur de Ecclesia quae successura priori, quae intelligitur per `desolatam cui multi filii prae-maritatae,' vers. 1; `disponere lapides' pro vera Ecclesiae, `fundamenta in sapphiris' pro vera in ultimis translucentia: simile per `sapphirum' significatur apud 9 Jeremiam, Albi Naziraei ejus prae nive, candidi erant prae lacte, rubuerunt ossa prae margaritis, sapphirus polities eorum, Threni iv 7;
`Naziraei' in sensu repraesentativo significabant Dominum quoad Divinum Naturale, n. 3301, 6437, inde quoque Divinum Verum procedens ab Ipso in ultimis, quod est Verbum in sensu litterae; `crines' enim, qui hic intelliguntur per `Naziraeos,' et dicuntur `albi prae nive et candidi prae lacte,' significant verum in ultimis, n. 3301, 5247, 5570, `albedo et candor' {18}praedicantur de vero, n. 3301, 5319, `ossa quae rubuerunt' sunt vera scientifica, quae ultima, ac reliquis: inserviunt pro servis, n. 6592, 8005, `rubor' praedicatur de bono amoris quod in veris, n. 3300; inde patet quod `sapphirus' sit verum 10 in ultimis a veris internis translucens: apud Ezechielem, Super expansum quod super capite cheruborum, quasi aspectus lapidis sapphiri, similitudo throni, et super similitudine throni quasi aspectus hominis super illo sedentis, i 26, x 1;
`cherubi' sunt custodia et providentia Domini ne ad Ipsum sit aditus nisi per bonum, n. 9277 fin., `thronus super quo aspectus hominis' est Divinum Verum a {19}Divino Bono Domini, n. 5313, 6397, 9039; inde patet quod `lapis sapphirus' sit verum translucens a veris internis, nempe `lapis' verum et `sapphirus' translucentia. 11 {20}Quod omnia Verbi transluceant a Domino, est quia Divinum Verum quod a Domino, est unicum ex quo omnia; quod enim (t)est primum, hoc in sequentibus et derivatis est unicum, quoniam ex illo sunt et existunt; et Divinum Verum est Dominus; quapropter etiam in Verbi sensu supremo agitur de solo Domino, de Ipsius amore, providentia, regno in caelis et in terris, imprimis de Ipsius Humani glorificatione. 12 {21}Quod Divinum Verum sit Ipse Dominus, {22}patet ex eo quod quicquid procedit ab aliquo est ipse, sicut quod procedit ab homine dum loquitur aut agit, {23}est ex ejus voluntario et intellectuali; ac voluntarium et intellectuale facit vitam hominis, ita ipsum hominem; homo enim non est homo ex forma faciei et corporis sed ex intellectu veri et voluntate boni; inde constare potest quod id quod procedit (c)a Domino sit Dominus; quod id sit Divinum Verum, in praecedentibus saepius ostensum est. 13 Sed qui non scit arcana caeli, credere potest quod cum Divino Vero quod procedit a Domino, (x)non aliter se habeat quam sicut cum loquela quae procedit ab homine; ast non est loquela, sed Divinum implens caelos, sicut est lux et calor e sole implens mundum; hoc illustrari potest per sphaeras quae procedunt ab angelis in caelo, de quibus n. 1048, 1053, 1316, 1504-1520, 1695, 2401, 4464, 5179, 6206 fin., 6598-6613, (a)7454, 8063, 8630, 8794, 8797, quae quod sint sphaerae veri fidei et boni amoris a Domino, in locis illis ostensum videatur; sphaera autem Divina quae procedit a Domino, quae vocatur Divinum Verum, est universalis, ac, ut dictum, implet universum caelum, ac facit omne vitae ibi; apparet ibi coram oculis sicut lux, quae non modo illuminat visum sed etiam mentes; eadem etiam est, quae apud hominem facit intellectum; (m)hoc intelligitur apud Johannem, In Ipso vita erat, et vita erat lux hominum; erat lux vera quae illuminat omnem hominem venientem in mundum, et mundus per Ipsum factus est, i 4, 9, 10;
agitur ibi de Divino Vero, quod ibi vocatur Verbum, et quod Divinum Verum seu Verbum sit Ipse Dominus.(n) Illa lux, quae est Divinum Verum procedens a Domino, ab 14 antiquis descripta est per circulos radiosos coloris aurei circum caput et corpus Dei repraesentati ut homo, nam antiqui non aliter perceperant Deum quam sub humana forma. Cum homo in bono est et ex bono in veris, tunc (x)elevatur ille 15 in Divinam illam lucem, et secundum quantum et quale boni in interiorem; inde (x)illi illustratio communis in qua a Domino videt innumerabilia vera quae percipit ex bono; et tunc a Domino ducitur ad appercipienda et imbuenda illa quae {24}ei conveniunt, et hoc quoad singularissima ordine, sicut {25}ejus vitae aeternae conducit; (m)quoad singularissima dicitur {26}quoniam universalis providentia Domini est universalis quia in singularissimis, {27}nam singularia simul vocantur universale, n. 1919 fin., 6159, 6338, 6482, 6483, 8864, 8865.(n) @1 at$ @2 quia$ @3 d seu i et$ @4 bene reflectit altered to potest reflectere$ @5 i notum est omnibus,$ @6 i et$ @7 possit capi cum$ @8 The following sentence to be found in m of A is marked for insertion after sapphiri in line 7.$ @9 sed usque$ @10 quoniam$ @11 Before sapientiores$ @12 i qui$ @13 i in$ @14 i tunc$ @15 fundamenta I$ @16 i haec$ @17 disponens$ @18 praedicatur IT$ @19 Domino$ @20 The first half of subsection 11 (i.e. as far as et existunt) appears in A after subsection 14. An incompleted sentence at the end of the whole in A may be compared with the second half of subsection 11. The incompleted sentence is...in supremo sensu agit de solo Domino, ac de Ipsius Humani glorificatione, de Ipsius Amore, Providentia, ac Regno in coelis et in terris$ @21 quod Divinum Verum sit altered to praeterea Divinum Verum est$ @22 nam quod$ @23 quia procedit$ @24 ipsi$ @25 vitae ejus in aeterna$ @26 quia$ @27 nam singularissima simul etiam vocantur universale, quod absque illis non datur, videatur$