9477.“以弗得和胸牌用的”表它要作外在和内在的属天事物的一个遮盖物。这从“以弗得”的含义清楚可知，“以弗得”是指遮盖属天良善之物。因为亚伦作为大祭司，代表爱之良善方面的主；他的衣服，尤其以弗得代表源于爱之良善的信之真理。爱之良善是一种属天事物，信之真理则是它的遮盖物，因为真理遮盖良善。这就是为何在圣言中，“衣服或衣裳”表示真理（参看4545，5248，5319，5954，9093，9212节）。因为在天堂，属于爱之良善的属天事物以赤身来表现；因此，那些属于主的属天国度的人看似赤身或没穿衣服；而那些属于属灵国度的人，即那些被主通过信之真理引入仁之良善的人则看上去穿着衣服。该国度在属天国度之下，在下之物是在上之物或更高之物的遮盖物；因为在下之物是外层或更外在，而在上之物或更高之物是内层或更内在（2148，3084，4599，5146，8325节）。由此明显可知，当亚伦代表神性属天层方面的主时，“以弗得”表示什么；因为祭司代表神性良善方面的主，而君王代表神性真理方面的主（参看6148节）。不过，要知道，“以弗得”表示外在属天事物的遮盖物，而“胸牌”表示内在属天事物的遮盖物。关于这些问题，后面会有更多说明，那里论述的主题是有乌陵和土明在里面的以弗得和胸牌。
Potts(1905-1910) 9477
9477. For the ephod, and for the breastplate. That this signifies which should be for a covering for external and internal celestial things, is evident from the signification of "the ephod," as being that which covers celestial good; for by Aaron as high priest was represented the Lord as to the good of love; by his garments, and especially the ephod, was represented the truth of faith which is from the good of love. The good of love is celestial, and the truth of faith is its covering, for truths cover goods; wherefore truths are signified in the Word by "garments" (see n. 4545, 5248, 5319, 5954, 9093, 9212). For the celestial things that belong to the good of love are represented in heaven naked, and therefore those who are from the Lord's celestial kingdom appear without clothing; but those who are from the spiritual kingdom (who are those introduced by the Lord into the good of charity through the truths of faith) appear clothed with garments. This kingdom is beneath the celestial kingdom, and that which is beneath is a covering for that which is above; for that which is lower is exterior, and that which is higher is interior (n. 2148, 3084, 4599, 5146, 8325). From this it is plain what is signified by "the ephod" when by Aaron is represented the Lord as to the Divine celestial. (That priests represented the Lord as to Divine good, and kings as to Divine truth, see n. 6148.) But be it known that by "the ephod" was signified the covering for external celestial things, and by "the breastplate" the covering for internal celestial things. But more shall be said of these in what follows, where the ephod, and the breastplate in which were the Urim and Thummim, are treated of.
Elliott(1983-1999) 9477
9477. 'For the ephod and for the breastplate' means which should be for a covering for celestial realities, external and internal. This is clear from the meaning of 'the ephod' as that which covers celestial good. For Aaron as a high priest represented the Lord in respect of the good of love, and his garments, especially his ephod, represented the truth of faith that springs from the good of love. The good of love is a celestial reality, and the truth of faith is its covering, since truths cover forms of good. This is why truths are meant in the Word by garments or clothes, 4545, 5248, 5319, 5954, 9093, 9212. For in heaven the celestial realities that belong to the good of love are represented as being naked, for which reason those belonging to the Lord's celestial kingdom appear naked, whereas those belonging to the spiritual kingdom, namely those who have been brought by the Lord by means of the truths of faith to the good of charity, appear wearing clothes. This kingdom lies below the celestial kingdom, and what lies below is the covering for what is higher; for the lower is more external, the higher more internal, 2148, 3084, 4599, 5146, 8325. From this it is evident what 'the ephod' means when Aaron represents the Lord in respect of the Divine Celestial; for priests represented the Lord in respect of Divine Good, and kings in respect of Divine Truth, see 6148. But it should be recognized that 'the ephod' was the sign of the covering for external celestial realities, and 'the breastplate' the covering for internal celestial realities. But more will be stated later on about these, where the ephod and the breastplate, which had the Urim and Thummim in it, are the subject.
Latin(1748-1756) 9477
9477. `Ephodo et pectorali': quod significet quae integumento caelestibus externis et internis, constat ex significatione `ephodi: quod sit id quod tegit bonum caeleste; per Aharonem enim ut {1}pontificem repraesentabatur Dominus quoad bonum amoris, per vestes ejus, et imprimis per ephodum, repraesentabatur verum fidei quod ex bono amoris; bonum amoris est caeleste, et verum fidei est tegumentum ejus, nam vera tegunt bona; {2}quapropter vera per vestes significantur i Verbo, n. 4545, (x)5248, 5319, 5954, 9093, 9212; caelestia enim qua sunt boni amoris {3}in caelo repraesentantur nuda, quapropter illi qui e regno caelesti Domini sunt apparent nudi, qui autem e regno spirituali sunt, qui sunt qui per vera fidei introducti sunt a Domino in bonum charitatis, apparent vestibus induti; hoc regnum est infra regnum caeleste, et quod infra est, tegumentum est superiori, inferius enim est exterius, et superius est interius, n. 2148, 3084, 4599, 5146, 8325; inde patet quid per `ephodum' significatur cum per Aharonem Dominus quoad Divinum Caeleste; quod sacerdotes repraesentaverint Dominus quoad Divinum Bonum, et quod reges quoad Divinum Verum, videatur n. 6148; at sciendum quod per ephodum significatum sit tegumentum caelestibus externis, et per pectorale tegumentum caelestibus internis sed de his plura in sequentibus, ubi de ephodo, et de pectorali, in quo Urim et Thumim, dicetur. @1 Summum Sacerdotem$ @2 quapropter etiam vera repraesentantur per vestes in altera vita, et significantur per vestes in Verbo$ @3 After quapropter illi$