9841.“要取两块红玛瑙石”表由源于爱的信之真理所形成的内部记忆。这从“石”和“红玛瑙石”的含义清楚可知：“石”是指真理（参看114，643，1298，3720，6426，8609节），“红玛瑙石”是指源于爱的信之真理（9476节）。这些石头之所以表示记忆，是因为它们上面刻着以色列人的名字，“刻石头”表示由要在那里永久保留的真实事物所构成的记忆。例如将律法雕刻或刻写在两块石版上表示那些已经被铭刻在一个人的记忆和生命上，因此要在那里永久保留的事物（参看9416e节）。雕刻或刻写在石头上之所具有这种含义，是因为真理已铭刻在人的记忆中，拥有真理表象的观念或事物也已铭刻在记忆中，以至于记忆是由它们构成或塑成的。“石头”表示真理；当提到刻在石头上的东西时，它们表示真理所在的记忆；在以赛亚书，“刻在手上”就表示这一点：
即或有忘记的，我也不会忘记你。看哪！我将你刻在我手上。（以赛亚书49:15，16）
这解释为何这些石头被称为“以色列人的纪念石”（出埃及记28:12）。
“红玛瑙石”因刻在它们上面的东西而表示内部记忆的原因是，所刻写的文字，就是以色列人的名字，表示属灵真理，如下文所述；“红玛瑙石”本身表示属灵真理；此外，人的内部记忆必须由这类真理构成。因为有两种记忆，即外部记忆和内部记忆；外部记忆是属世的，因而由诸如出现在世界上的那类事物构成或塑成；但内部记忆是属灵的，因而由诸如出现在天堂中的那类事物构成或塑成（参看2469-2494，5212，8067节）。
上面带有刻写之物的石头表示真理已经铭刻在上面的（内部）记忆，这一事实来源于天上的代表。人们死后进入来世，如果所携带的信之真理唯独存在于属世或外部记忆中，而未存在于属灵或内部记忆中，那么当出去的时候，他们觉得自己似乎在岩石和森林当中游荡。但如果他们所携带的信之真理也存在于属灵记忆中，那么当出去的时候，他们就觉得自己似乎行走于耕种过的山坡上，以及花园里。原因在于，存在于外部或属世记忆中的信之真理（就是记忆知识），根本不会成为生命的一部分，除非它们同时存在于内部或属灵记忆中，因为存在于后一种记忆中的事物已经成为生命的一部分，内部或属灵记忆是人的生命册（2474节）；构成生命的事物在天堂以花园、橄榄园、葡萄园、玫瑰花坛和草坪来代表；构成仁的事物由这些地方所在的小山来代表（6435节）。然而，那些未构成生命的事物则由光秃和凹凸不平的石头地和灌木丛来代表。
还必须简要说明何为源于爱的信之真理。源于爱的信之真理是爱所支配的真理，因而是从爱获得其存在的真理；这些真理里面有生命，因为凡源于爱的，都有生命在里面。因此，源于爱的信之真理是直接涉及对主之爱和对邻之仁的真理，因为这些是爱所支配的真理。整部圣言都是这类真理的教义，因为就其灵义而言，圣言唯独论述属于主和邻舍的事物，因而唯独论述属于爱主爱邻的事物。因此，圣言也有生命在里面。这就是这句话的意思，即“律法和先知都系于这两条诫命”（马太福音22:34-40）；“律法和先知”是指整体上的圣言。然而，源于爱的信之真理并非仅仅由存于一个人的记忆，因而存于他的理解力中的这类真理的知识构成。相反，它们是人的生命中固有的情感；因为人所爱并因此所行的，就是他生命中固有的。也有些信之真理不像前者那样直接涉及爱，只是或近或远地确认或支持这些真理。这些信之真理被称为次要真理。因为信之真理就像各个家庭及其出身于同一个父亲的世世代代。这些真理的父亲就是从主所获得、因而献给祂的爱之良善。因此，它们的父亲是主，因为无论你说主，还是说从祂获得、因而向祂献上的爱，都是一回事。爱是属灵的结合，并使祂在这爱所在的地方；因为爱使被爱的人存在于它自己里面。
Potts(1905-1910) 9841
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 (Isa. 49:15, 16). It is from this that the onyx stones are called "stones of remembrance for the sons of Israel" (Exod. 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" (Matt. 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.
Elliott(1983-1999) 9841
9841. 'And you shall take two shoham stones' means the interior memory formed from the truths of faith that spring from love. This is clear from the meaning of 'stones' as truths, dealt with in 114, 643, 1298, 3720, 6426, 8609, and of 'shoham stones' as the truths of faith springing from love, 9476. The reason why the memory is meant by these stones is that the names of the sons of Israel were engraved on them and an engraving on stones means a memory composed of real things which are to remain there permanently. The engraving or inscription of the Law on tablets of stone for example means those things which have been imprinted on a person's memory and life and which for this reason are to remain there permanently, see 9416 (end). The engraving or inscription on stones has this meaning because the human memory has truths imprinted on it, also ideas that have the appearance of truth, so much so that it is fashioned from them. Stones furthermore mean truths, and when an engraving on them is mentioned a memory where truths reside is meant, as is meant by 'the engraving on the hands' in Isaiah,
Even though they may forget, yet I will not forget you. Behold, I have engraved you upon [My] hands. Isa 49:15, 16.
This explains why those stones are called 'stones of remembrance for the sons of Israel' in verse 12 below.
[2] The reason why the interior memory is meant by 'the shoham stones', on account of the engraving on them, is that even as the inscriptions, which were the names of the sons of Israel, mean spiritual truths, regarding which, see what follows below, and also the actual stones mean spiritual truths, so a person's interior memory must consist of such truths. For a person has two memories, exterior and interior; the exterior memory is natural, shaped therefore by such things as occur in the world, whereas the interior memory is spiritual, shaped by such as occur in heaven, see 2469-2494, 5212, 8067.
[3] The meaning of stones with engraving on them as the [interior] memory on which truths have been inscribed has its origin in representatives in heaven. People who enter the next life after death, bringing with them truths of faith that are present solely in the natural or exterior memory, and not in the spiritual or interior memory, seem to themselves when they go out to be wandering about among stony rocks and in forests. But those bringing with them truths of faith present in the spiritual memory as well seem to themselves when they go out to be walking among cultivated hills and also in gardens. The reason for this is that truths present in the exterior or natural memory, where they exist as known facts, are not at all part of life unless they are present at the same time in the interior or spiritual memory, for the truths present in this memory have become part of life, the interior or spiritual memory being the book of a person's life, 2474; and the things that compose life are represented in heaven by gardens, olive groves, and vineyards, and by rose beds and lawns, and those that compose charity by the hills where such places are situated, 6435. Those however which do not compose life are represented by stony places and thickets which are bare and rugged.
[4] What the truths of faith that spring from love are must also be stated briefly. Truths of faith springing from love are ones which love dictates, and so ones which derive their very being from love; in those truths there is life, because whatever springs from love has life in it. Truths of faith springing from love therefore are those which are directly concerned with love to the Lord and charity towards the neighbour, these being the truths which love dictates. The whole Word consists of teachings that present such truths, for in its spiritual sense the Word deals solely with such things as have to do with the Lord and such as have to do with the neighbour, thus such things as have to do with love to the Lord and towards the neighbour. For this reason the Word too has life in it. This is what is meant by the statement 'on these two commandments the Law and the Prophets depend', Matt 22:38, 40, 'the Law and the Prophets' being the Word in its entirety. The truths of faith springing from love however do not consist in a bare knowledge of such truths that resides in a person's memory and consequently in his understanding. Rather they are affections inherently present in the person's life; for what a person loves and therefore does is inherently present in his life. There are also truths of faith which are not directly concerned with love, but merely lend support closely or remotely to those which are directly concerned with it. These truths of faith are called secondary truths. For the truths of faith are like families and their successive generations coming down from one and the same father. The father of those truths is the good of love, received from the Lord and consequently offered to Him. Thus their father is the Lord, for whether you say the Lord or love received from Him and consequently offered to Him, it amounts to the same thing. Love is spiritual togetherness and causes Him to be where that love is; for assuredly love causes the one who is loved to be present within itself.
Latin(1748-1756) 9841
9841. `Et accipies duos lapides schoham': quod significet memoriam interiorem quae ex veris fidei quae ex amore, constat ex significatione `lapidum' quod sint vera, de qua n. 114, 643, 1298, 3720, 6426, 8609 et `lapidum schoham' quod sint vera fidei ex amore, n. 9476; quod sint memoria, est quia illis insculpta erant nomina filiorum Israelis, et per sculpturam in lapidibus significatur memoria rerum quae permansurae, sicut sculptura seu {1}scriptura Legis super tabulis lapideis, quae quod significent illa quae memoriae et vitae impressa sunt, et sic quae permansura, videatur n. 9416 fin. Quod sculptura {2}seu scriptura super lapidibus illa significet, est quia memoriae hominis impressa sunt vera, et quae veri apparentiam habent, usque adeo ut ex talibus conflata sit, et lapides significant vera, et quando sculptura super illis, memoriam ubi vera, sicut `sculptura super manus' apud Esaiam, Etiamsi hae obliviscerentur, Ego tamen non obliviscar tui; ecce super manus insculpsi te, xlix [15,] 16;inde {3} est quod lapides illi dicantur lapides recordationis filiis Israelis, vers. 12 seq. 2 Quod `lapides schoham,' ex sculptura in illis, significent memoriam interiorem, est quia illa quae inscripta sunt, quae erant nomina filiorum Israelis, significant vera spiritualia, de quibus videantur sequentia, et quoque {4}'lapides schoham' talia vera significant, etiam memoria interior hominis ex talibus consistet. Quod binae memoriae sint homini, exterior et interior, et quod memoria exterior sit naturalis, ita ex talibus quae in mundo {5}existunt {6}conflata, at memoria interior sit spiritualis, ita ex talibus quae in caelo, videatur n. 2469-2494, 5212, 8067. 3 Quod lapides in quibus sculptura, sint memoria cui vera inscripta, ducit originem ex repraesentativis in caelo; homines qui post obitum in alteram vitam veniunt, et secum ferunt vera fidei modo in memoria naturali seu exteriore, et non in memoria spirituali seu interiore, apparent sibi, dum exeunt, vagari inter saxa petrae, et in silvis; at qui secum ferunt vera fidei etiam in memoria spirituali, apparent sibi, {7}dum exeunt, ambulare inter colles qui exculti, et quoque in hortis; causa est quia vera memoriae exterioris seu naturalis, quae sunt scientifica, nullius vitae sunt nisi simul sint in memoria interiore seu spirituali, quae enim in hac sunt, vitae facta sunt, nam memoria interior seu spiritualis est liber vitae hominis, {8}n. 2474, et illa quae vitae sunt repraesentantur in {9}caelo per hortulana, (x)oliveta, vineas, et per roseta (c)ac virecta, et quae charitatis sunt per colles ubi talia, n. 6435; illa autem quae non vitae sunt repraesentantur per petrosa et dumeta quae nuda et scabra. Paucis etiam dicetur quid vera fidei ex amore: vera fidei ex amore: sunt quae amor dictat, et sic quae ex amore trahunt suum esse; illa vera sunt viva, quia quae ex amore sunt vivunt; inde vera fidei ex amore sunt illa quae de amore in Dominum et de charitate erga proximum agunt, nam vera, quae dictat amor, sunt illa; totum Verbum est doctrina talium veritatum, nam Verbum in sensu suo spirituali unice agit de talibus quae sunt Domini et quae proximi, ita quae sunt amoris in Dominum et erga proximum, inde etiam Verbum est vivum; hoc intelligitur per quod ex binis illis praeceptis Lex et Prophetae pendeant, Matth. xxii 34, 38 [A.V. 38, 40]; `Lex et Prophetae' sunt Verbum in toto suo complexu; sed vera fidei ex amore (m)non sunt nudae cognitiones talium in memoria et inde in intellectu apud hominem, sed sunt affectiones vitae apud illum, {10}quae enim homo amat, et inde facit, sunt ejus vitae;(n) sunt etiam vera fidei quae non de amore agunt, sed quae solum confirmant illa propius vel remotius; haec vera fidei vocantur vera secundaria; vera enim fidei se habent sicut familiae, et illarum generationes successive ex uno patre; pater illarum veritatum est bonum amoris a Domino et inde in Ipsum, ita est Dominus, nam sive dicas Dominum sive amorem ab Ipso et inde in Ipsum, idem est; {11}amor enim est conjunctio spiritualis, et facit ut Ipse sit ubi amor, quippe amor sistit praesentem in se illum qui amatur. @1 scriptum IT$ @2 et$ @3 i quoque$ @4 talia vera per lapides schoham significantur, etiam talia constituunt memoriam interiorem apud hominem$ @5 existant IT$ @6 formata$ @7 cum exeunt in campas$ @8 i videatur$ @9 altera vita$ @10 tales sunt quae homo amat, illa etiam ex amore quae sunt illi$ @11 nam amor$