9868.“是绿宝石、蓝宝石、金钢石”表对真理的属天之爱，接下来的事物皆源于这爱。这从这些石头的含义清楚可知，这些石头是指对真理的属天之爱，如下文所述。之所以说“接下来的事物皆源于这爱”，是因为接下来的一切良善和真理都是按次序从之前的那些发出的；事实上，与先于自己的其它事物无关的任何事物都是不可能存在的。按照次序，第一是对良善的属天之爱；第二是对真理的属天之爱；第三是对良善的属灵之爱；第四是对真理的属灵之爱。这个次序就表现在决断胸牌的那几行石头上，这正是天堂里良善和真理的实际次序。对良善的属天之爱和对真理的属天之爱在至内层天堂；对良善的属天之爱构成它的内在，对真理的属天之爱构成它的外在。但对良善的属灵之爱和对真理的属灵之爱在第二层天堂；对良善的属灵之爱构成它的内在，对真理的属灵之爱构成它的外在。此外，每种爱都按同样的次序流入下一种爱，它们可以说构成一个统一的整体。由此明显可知“接下来的事物皆源于这爱”是什么意思。
至于这一行的石头，它们和前一行的石头，以及其余的石头一样，其含义来源于它们的颜色。宝石的含义取决于它们的颜色（参看9865节）；在天堂，颜色是那里的光与影的修改，因而是天使中间形式多样的聪明和智慧（3993，4530，4677，4742，4922，9466节）；因为天堂之光是从主发出的神性真理，一切聪明和智慧的源头。第一行石头表示对良善的属天之爱，这是由于它们深浅不同的红色；但这一行的石头具有深浅不同的蓝色，这是红色的产物。因为既有红色所产生的蓝色，也有白色所产生的蓝色；由红色所产生的蓝色由内在从火焰闪耀；正是这种蓝色表示对真理的属天之爱；而白色所产生的蓝色，就是下一行石头的那种颜色，表示对良善的属灵之爱，这蓝色不会由内在从火焰闪耀，而是从光闪耀。
绿宝石，就是这一行的第一块石头是否具有蓝色，这从它在原文的词源无从得知；但它表示对真理的属天之爱，这一点明显可见于以西结书：
亚兰因你的手工很多，就作你的客商；他们用绿宝石、紫色布、绣货兑换你的货物。（以西结书27:16）
这论及推罗，推罗表示由关于良善和真理的认知或知识所产生的智慧和聪明（1201节）。绿宝石在此与紫色布联系在一起，由于“紫色”表示对良善的属天之爱（9467节），故可知“绿宝石”表示对真理的属天之爱；因为在圣言的预言部分，由于天上的婚姻存在于那里的每一个细节中，故凡论述良善的地方，也会论述属同一类的真理（9263，9314节）。此外，“亚兰”，就是“客商”，表示关于良善的认知或知识（1232，1234，3249，4112节）；关于良善的认知或知识是属天之爱的真理。
蓝宝石，就是这一行的第二块宝石，具有一种蓝色的，就是那种天蓝色，这是众所周知的；故经上在出埃及记中说：
七十个长老看见以色列的神，祂脚下仿佛有蓝宝石的作工，好像天空物质一般明净。（出埃及记24:10）
这块石头表示因着内层真理而透明之物，也就是属天之爱的真理（可参看9407节）。
不过，“金钢石”，就是这一行的第三块石头，表示属天之爱的真理，是由于它的透明，这种透明倾向于带有蓝色在里面。这一行的石头，以及前一行的石头，其颜色就以这种方式从这块石头闪耀出来，因为它是最后一块石头，并与下一行石头相联系。至内层天堂的良善和真理，相对于随后天堂的良善和真理，也是这种情况。后者的良善和真理通过传送，如同通过一种透光那样从前者获得它们仁与信的生命。
Potts(1905-1910) 9868
9868. A chrysoprase, a sapphire, and a diamond. That hereby is signified the celestial love of truth, from which are the things which follow, is evident from the signification of these stones, as being the celestial love of truth (of which below). It is said that from this are the things which follow, because all the goods and truths that follow proceed in order from those which go before, for there cannot possibly be anything that is unconnected with the things that are prior to itself. The first in order is the celestial love of good; the second is the celestial love of truth; the third is the spiritual love of good; and the fourth is the spiritual love of truth. This order is what was represented in the rows of stones in the breastplate of judgment, and this is the very order of the goods and truths in the heavens. In the inmost heaven is the celestial love of good, and the celestial love of truth. The celestial love of good is its internal, and the celestial love of truth is its external. But in the second heaven is the spiritual love of good, which is its internal; and the spiritual love of truth, which is its external. The one also flows into the other in the same order, and they constitute as it were a one. From this it is evident what is meant by "from which are the things which follow." [2] As regards the stones of this row, these, like the preceding stones, and also all the rest, derive their signification from their colors. (That precious stones have a signification according to their colors, see n. 9865; and that in the heavens colors are modifications of the light and shade there, thus that they are variegations of the intelligence and wisdom with the angels, n. 3993, 4530, 4677, 4742, 4922, 9466; for the light of heaven is the Divine truth that proceeds from the Lord, whence come all intelligence and wisdom.) The stones of the first row signified the celestial love of good, from their redness; but the stones of this row partake of a blue which is from red. For there is a blue from red, and a blue from white; the blue from red inwardly glows from flame; and it is this blue which signifies the celestial love of truth; while the blue from white, such as is in the stones of the next row, which signifies the spiritual love of good, does not inwardly glow from flame, but from light. [3] Whether the chrysoprase, which is the first stone of this row, was of a blue color, cannot be known from its derivation in the original tongue; but that it signifies the celestial love of truth is plain in Ezekiel:
Syria was thy trader by reason of the multitude of thy works; with chrysoprase, crimson, and broidered work (Ezek. 27:16);
speaking of Tyre, by which is signified wisdom and intelligence from the knowledges of good and truth (n. 1201). The chrysoprase is here joined with crimson, and as "crimson" signifies the celestial love of good (n. 9467), it follows that "the chrysoprase" signifies the celestial love of truth; for in the prophetic Word wherever good is treated of, truth of the same kind is also treated of, on account of the heavenly marriage in everything therein (n. 9263, 9314). Moreover, "Syria," which is "the trader," signifies the knowledges of good (n. 1232, 1234, 3249, 4112); and the knowledges of good are the truths of celestial love. [4] That the sapphire, which is the second stone of this row, is of a blue color, such as is that of the sky, is known; wherefore it is said in the book of Exodus:
Seventy of the elders saw the God of Israel; and there was under His feet as a work of sapphire, and as the substance of heaven in respect to cleanness (Exod. 24:10). (That this stone signifies what is translucent from interior truths, which are the truths of celestial love, may be seen above, n. 9407.) [5] But that "the diamond," which is the third stone of this row, denotes the truth of celestial love, is from its transparency, which verges toward an inward blueness; for in this way the colors of the stones of this row, and also those of the former one, shine through this stone, because it is the last one, and communicate with those which are in the following row. The case is the same with the good and truths in the inmost heaven, in regard to the good and truths in the following heavens; for these derive their life of charity and of faith from the former by communication, as it were by a shining through.
Elliott(1983-1999) 9868
9868. 'A chrysoprase, a sapphire, and a diamond' means the celestial love of truth, from which the things that follow spring. This is clear from the meaning of these stones as the celestial love of truth, dealt with below. The reason for saying 'from which the things that follow spring' is that all the forms of good and truths that follow emanate in order from those that go before; for the existence of anything unconnected with others prior to itself is not possible. First in order is the celestial love of good; second is the celestial love of truth; third is the spiritual love of good; and fourth is the spiritual love of truth. This order is what was represented in the rows of stones in the breastplate of judgement, and it is the actual order of the forms of good and the truths in the heavens. In the inmost heaven there is the celestial love of good and the celestial love of truth, the celestial love of good constituting the internal part of that heaven, and the celestial love of truth the external part of it. But in the second heaven there is the spiritual love of good, which constitutes the internal part of it, and the spiritual love of truth, which constitutes the external part of it. Each love furthermore flows into the next in the same order, and they constitute a unified whole so to speak. From this it is evident what should be understood by 'from which the things that follow spring'.
[2] As regards the stones belonging to this row, they derive their meaning, as the previous ones and also all the others do, from their colours. For the meaning of precious stones is determined by their colours, see above in 9865; colours in heaven are modifications of the light and shade there, and so are diverse forms of intelligence and wisdom among angels, 3993, 4530, 4677, 4742, 4922, 9466, the light in heaven being Divine Truth emanating from the Lord, the source of all intelligence and wisdom. Being of different shades of red the stones belonging to the first row mean the celestial love of good; but the stones belonging to the present row are of different shades of blue that is the product of red. For there is blue which is the product of red and blue which is the product of white. Blue which is the product of red shines inwardly from a source that is flaming; this is the kind of blue by which the celestial love of truth is meant. But blue which is the product of white, such as is present in the stones belonging to the next row, which means the spiritual love of good, does not shine inwardly from a source that is flaming but from one that is clear and bright.
[3] Whether chrysoprase, the first stone belonging to this row, was of a blue colour cannot be proved from the derivation of that word in the original language. But the fact that it means the celestial love of truth is evident in Ezekiel,
Syria was your merchant because of the multitude of your handiworks; [they exchanged for your wares] chrysoprase, purple, and embroidered work. Ezek 27:16.This refers to Tyre, by which wisdom and intelligence arising from cognitions or knowledge of goodness and truth are meant, 1201. Chrysoprase is linked here with purple, and since 'purple' means the celestial love of good, 9467, it follows that 'chrysoprase' means the celestial love of truth; for wherever good is spoken of in the prophetical part of the Word, truth belonging to the same class is also spoken of, on account of the heavenly marriage in every detail there, 9263, 9314. 'Syria' too, which was 'the merchant', means cognitions of good, 1232, 1234, 3249, 4112, the cognitions of good being the truths of celestial love.
[4] A sapphire, the second stone belonging to this row, is - as is well known - of a blue colour, like that of the sky; therefore it says 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. Exod 24:10.
This stone means what is translucent with inner truths, which are the truths of celestial love, see 9407.
[5] But a diamond, the third stone belonging to this row, means the truth of celestial love, on account of its translucence that tends to have a blueness in it. Thus it is through this stone, being the last, that the colours of the stones belonging to this row and also the previous one shine, and are then brought in contact with those in the next row. The situation is similar with the goodness and truths in the inmost heaven and the goodness and truths in the heavens that come after it. The latter goodness and truths derive their life of charity and faith from the former by transmission, as if by a shining through.
Latin(1748-1756) 9868
9868. `Chrysoprasus, sapphirus, et adamas': quod significet caelestem amorem veri, a quo sequentia, constat ex significatione istorum lapidum, quod sint caelestis amor veri, de qua sequitur; dicitur quod ex eo sequentia, quia omnia bona et vera quae sequuntur procedunt ordine ex illis quae praecedunt, nam nihil inconnexum a prioribus se dari potest; primum in ordine est amor caelestis boni, secundum est amor caelestis veri, tertium est amor spiritualis boni, et quartum est amor spiritualis veri; hic ordo est qui repraesentatus est in ordinibus lapidum in pectorali judicii, estque ipse ordo bonorum et verorum in caelis; {1} in intimo caelo est amor caelestis boni, et amor caelestis veri, amor caelestis boni est internum ejus, et amor caelestis veri est externum ejus; in secundo autem caelo est amor spiritualis boni, qui est internum ejus, et amor {2}spiritualis veri, qui est externum ejus, influit etiam unum in alterum eodem ordine, et constituunt sicut unum; inde patet {3}quid intelligitur per ex quo sequentia. [2] Quod lapides hujus ordinis concernit, trahunt illi significationem, sicut priores, et quoque reliqui, ex suis coloribus; quod lapides pretiosi secundum colores significent, videatur supra n. 9865, et quod colores in caelis sint modificationes lucis et umbrae ibi,ita quod sint {4}variegationes intelligentiae et sapientiae apud angelos, n. 3993, 4530, 4677, 4742, 4922, 9466, nam lux caeli est Divinum Verum procedens ex Domino, unde omnis {5}intelligentia et sapientia. Lapides prioris ordinis ex rubro traxerunt quod significarent amorem caelestem boni, lapides autem hujus ordinis trahunt ex caeruleo quod ex rubro; nam datur caeruleum ex rubro {6} et caeruleum ex albo; caeruleum ex rubro intus ex flammeo coruscat, hoc caeruleum est quod {7}significat amorem caelestem veri, at caeruleum ex albo, qualis in lapidibus sequentis ordinis, qui significat amorem spiritualem boni, {8}intus non coruscat ex flammeo, sed ex lucido. [3] Num chrysoprasus, qui est primus lapis hujus ordinis, colore caeruleo fuerit, non constare potest ex derivatione ejus in lingua originali; sed quod significet (t)caelestem amorem veri, patet apud Ezechielem, Syria negotiatrix Tua ob multitudinem operum tuorum, cum chrysopraso, purpura, et acupicto, xxvii 16;ibi de Tyro, per quam sapientia et intelligentia ex cognitionibus boni et veri significatur, n. 1201; conjungitur ibi chrysoprasus cum purpura, et quia `purpura' significat amorem caelestem boni, {9}n. 9467, sequitur quod `chrysoprasus' significet amorem caelestem veri, nam in Verbo prophetico ubi dicitur de bono, etiam dicitur de ejusdem generis vero, ob conjugium caeleste in singulis ibi, n. 9263, 9314; `Syria' etiam, quae `negotiatrix,' significat cognitiones boni, n. 1232, 1234, 3249, 4112; cognitiones boni sunt vera amoris caelestis. [4] Quod {10} sapphirus, qui est secundus lapis hujus ordinis, sit coloris caerulei, qualis caeli, notum est, quare dicitur in Libro Exodi, Septuaginta ex senioribus viderunt Deum Israelis, et sub pedibus Ipsius, sicut opus sapphiri, et sicut substantia caeli quoad munditiem, xxiv 10;
quod lapis ille significet translucidum a veris interioribus, quae sunt vera amoris caelestis, videatur n. 9407. [5] Quod autem adamas, qui est tertius lapis hujus ordinis, sit verum amoris caelestis, est {11}ex translucido ejus quod' ad caerulescentiam {12}interiorem accedit; sic enim per illum, quia ultimus, translucent colores lapidum hujus ordinis, ut et prioris, et communicantur cum illis qui in sequenti ordine; similiter ac se habet cum bono et veris in intimo caelo, cum bono et veris in sequentibus; haec enim suam vitam charitatis et fidei trahunt ab illis per communicationem, sicut per translucentiam. @1 i nam$ @2 coelestis$ @3 quod IT$ @4 ex variegatione$ @5 sapientia et intelligentia$ @6 i seu flammeo,$ @7 significet IT$ @8 intus non est tale coruscum ex flammeo, sed ex lucido$ @9 i videatur$ @10 i autem$ @11 a translucentia ejus quae$ @12 coeli$