9872.“是水苍玉、红玛瑙、碧玉”表对真理的属灵之爱，更高的事物终止于其中。这从这些石头的含义清楚可知，它们的含义就源于它们的颜色；因为这一行所有石头的颜色都接近略带蓝色的一种亮白。水苍玉表示对真理的属灵之爱，这一点从圣言中提到它的经文明显看出来，如以西结书：
看哪，基路伯旁边有四个轮子，轮子的形状好像水苍玉石。（以西结书1:16；10:9）
“基路伯的轮子”与人的手臂、脚所表相同，即表示行动和前行的能力，这能力属于源于良善的真理（参看8215节）。这解释了为何这些轮子的形状就像水苍玉石，因为“水苍玉”表示源于属灵良善的真理，这真理拥有能力。
但以理书：
举目观看，看哪，有一人身穿细麻衣，腰束乌法精金带。他身体如水苍玉，脸面如闪电的形状，眼目如火把。（但以理书10:5，6）
“身穿细麻衣的人”是一位天上的天使；“细麻衣”表示给良善作衣服的真理（参看7601节）；“腰”表示婚姻之爱，这爱属于良善和真理（3021，4280，5050-5062节）。这就是为何经上说这个人“腰束乌法精金带”，因为“金”表示爱之良善（113，1551，1552，5658，9490，9510节）。但“身体”因着它的对应关系而表示属天之爱的良善，以及属灵之爱的良善（参看6135节）；而身体的表面或外在表示源于这良善的真理；这就是为何这位天使或这个人的身体看似水苍玉。由此明显可知，“水苍玉”表示属灵之爱所渴慕的真理。
“红玛瑙”，就是这一行的第二块石头，表示源于爱的信之真理（参看前面的说明，9476，9841节）。“碧玉”，就是这一行的第三块，也是最后一块石头，表示信之真理，这一点从约翰所写的启示录明显看出来：
圣城耶路撒冷的光辉如同极贵的宝石，好像碧玉石，明如水晶。（启示录21:11）
“圣耶路撒冷”表示将要取代我们今天这个教会的教会；它的“光”是指信之真理和由此产生的聪明（参看9548，9551，9555，9558，9561，9684节）。因此，它“好像碧玉石，明如水晶”。此外，“水晶”也表示源于良善的信之真理。又：
圣耶路撒冷墙的构造是碧玉的，城是精金的，如同明净的玻璃。（启示录21:18）
城墙被描述为“碧玉”，是因为“墙”表示保护教会的信之真理（6419节）；由于“墙”具有这种含义，故该章19节经文说，其根基的第一块石头是碧玉的；因为“根基”表示源于良善的信之真理（9643节）。
Potts(1905-1910) 9872
9872. A tarshish [ beryl], and an onyx, and a jasper. That this signifies the spiritual love of truth, in which the higher things cease, is evident from the signification of these stones, which they derive from their colors; for the color of all the stones of this row verges toward a shining white that is from blue. That the tarshish [beryl] signifies the spiritual love of truth, is evident from the passages in the Word where it is mentioned, as in Ezekiel:
Behold four wheels beside the cherubs; and the appearance of the wheels was like a tarshish [beryl] stone (Ezek. 1:16; 10:9);
"the wheels of the cherubs" signify the like as the arms and the feet with man; namely, the power of acting and of advancing, which belongs to truth from good (see n. 8215); it is from this that their appearance was like the tarshish [beryl] stone, for "the tarshish [beryl]" denotes truth from spiritual good, to which belongs power. [2] In Daniel:
I lifted up mine eyes, and saw, and behold a man clothed in linen, and his loins were girded with gold of Uphaz; his body also was like the tarshish [beryl], his face as of lightning, and his eyes as torches of fire (Dan. 10:5, 6);
"the man clothed in linen" was an angel from heaven; "linen" signifies truth which clothes good (see n. 7601); "the loins" signify conjugial love, which belongs to good and truth (n. 3021, 4280, 5050-5062); hence the loins are said "to be girded with the gold of Uphaz," for "gold" denotes the good of love (n. 113, 1551, 1552, 5658, 9490, 9510). But from its correspondence "the body" signifies the good of celestial love, and also the good of spiritual love (see n. 6135); and its external signifies truth from this good; for which reason the angel's body appeared like a tarshish [beryl]; thus it is evident that a "tarshish [beryl]" denotes the truth of spiritual love. [3] (That "the onyx," which is the second stone in this row, signifies the truths of faith from love, was shown above, n. 9476, 9841.) That "the jasper," which is the third and last stone of this row, signifies the truth of faith, is evident from John in Revelation:
The light of the holy city Jerusalem was like unto a stone most precious, like a jasper stone, like unto a shining crystal (Rev. 21:11);
by "the holy Jerusalem" is signified the church which is to succeed this one of ours; by its "light" is signified the truth of faith and the intelligence thence derived (see n. 9548, 9551, 9555, 9558, 9561, 9684); and therefore it is likened to "a jasper stone like unto a shining crystal;" moreover, a "crystal" denotes the truth of faith from good. Again:
The building of the wall of the holy Jerusalem was jasper; and the city was pure gold, like unto pure glass (Rev. 21:18);
the wall of the city is called "jasper," because by "the wall" is signified the truth of faith protecting the church (n. 6419); and as this is signified by "the wall," therefore the first stone of its foundations is said to be jasper (verse 19); for "the foundation" denotes the truth of faith from good (n. 9643).
Elliott(1983-1999) 9872
9872. 'A tarshish, and a shoham, and a jasper' means the spiritual love of truth, in which higher things terminate. This is clear from the meaning of these stones, which they derive from their colours; for the colour of all the stones in this row is on the white side tinged with blue. The fact that tarshish means the spiritual love of truth is clear from places in the Word where it is mentioned, as in Ezekiel,
Behold, there were four wheels beside the cherubs; the appearance of the wheels was like that of tarshish stone. Ezek 1:16; 10:9.
The cherubs' wheels are similar in meaning to a person's arms and feet, which is the power to act and go forward, this power being that of truth springing from good, see 8215. This explains why the appearance of those wheels was like that of tarshish stone; for 'tarshish' means truth springing from spiritual good, which possesses power.
[2] In Daniel,
I lifted up my eyes and saw, and behold, a man clothed in linen whose loins were girded with gold of Uphaz, and his body was like tarshish; and his face was like [the appearance] of lightning, and his eyes were like fiery torches. Dan 10:5, 6.
'A man clothed in linen' was an angel from heaven. 'Linen' means truth that is the clothing of good, 7601. By 'loins' conjugial love, which belongs to goodness and truth, is meant, 3021, 4280, 5050-5062. This is why the man's loins are said to have been 'girded with gold of Uphaz', for 'gold' means the good of love, 113, 1551, 1552, 5658, 9490, 9510. 'The body' however, by virtue of its correspondence, means the good of celestial love and also the good of spiritual love, 6135, while the surface of the body means the truth that springs from that good, which is why the man's body looked like tarshish. So it is that 'tarshish' means the truth that spiritual love desires.
[3] For the meaning of a shoham, the second stone in this row, as the truths of faith that spring from love, see what has been shown in 9476, 9841. As for a jasper, the third and last stone belonging to this row, that it means the truth of faith, this is clear in John's Revelation,
The light of the city, the holy Jerusalem, was like a most precious stone, as if it were a jasper stone, shining like crystal. Rev 21:11.
'The holy Jerusalem' means the Church that is going to take the place of the one that is ours at the present day. Its 'light' is the truth of faith and resulting intelligence, 9548, 9551, 9555, 9558, 9561, 9684. Therefore it is likened to 'a jasper stone, shining like crystal'. 'Crystal' as well means the truth of faith springing from good, in the same book,
The construction of the wall of the holy Jerusalem was jasper, and the city was pure gold, like pure glass. Rev 21:18.
The wall of the city is described as jasper because 'the wall' means the truth of faith protecting the Church, 6419. And since 'the wall' has this meaning, verse 19 of that chapter says that the first stone constituting its foundations was jasper. For by 'foundation' is meant the truth of faith springing from good, see 9643.
Latin(1748-1756) 9872
9872. `Tarshish, et schoham, et jaspis': quod significet spiritualem amorem veri, in quem desinunt superiora, constat ex illorum lapidum significatione, quam trahunt ex suis coloribus; color enim omnium hujus ordinis accedit ad candorem ex caeruleo; quod tarshish significet spiritualem amorem veri, constat ex locis in Verbo ubi nominatur, ut apud Ezechielem, Ecce quattuor rotae juxta cherubos; aspectus rotarum ad instar lapidis tarshish, i 16, x 9;`rotae (x)cheruborum' significant simile cum bracchiis et pedibus apud hominem, nempe potentiam agendi et progrediendi; quae est veri ex bono, videatur n. 8215; inde est quod aspectus illarum esset ad instar lapidis tarshish; tarshish enim est verum ex bono spirituali, cui potentia: [2] apud Danielem, Sustuli oculos et vidi, ecce vir indutus linteis, cujus lumbi cincti auro Uphasi, et corpus ejus sicut tarshish, facies ejus sicut fulguris, et oculi sicut faces ignis, x (5,) 6;
`vir indutus {1}linteis' erat angelus ex caelo; `linteum' significat verum quod investit bonum, n. 7601, `lumbi' significant amorem conjugialem, qui est boni (d)et veri, n. 3021, (x)4280, 5050-5062; inde est quod lumbi dicantur `cincti auro Uphasi,' `aurum' enim est bonum amoris, n. 113, 1551, 1552, 5658, 9490, 9510; corpus autem ex correspondentia significat bonum amoris caelestis, et quoque bonum amoris spiritualis, n. 6135; et externum ejus significat verum ex illo bono; inde est quod corpus ejus apparuerit sicut tarshish; ita quod (x)tarshish sit verum amoris spiritualis. [3] Quod schoham, qui est lapis secundus in (x)hoc ordine, significet vera fidei ex amore, videatur ostensum n. 9476, 9841. Quod jaspis, qui est tertius lapis hujus ordinis et ultimus, significet verum fidei, constat apud Johannem in Apocalypsi, Luminare {2}civitatis sanctae Hierosolymae simile lapidi pretiosissimo, sicut lapidi jaspidi, instar crystalli splendenti, xxi 11;
per `sanctam Hierosolymam' significatur Ecclesia huic (x)nostrae successura, per `luminare ejus' verum fidei, et inde intelligentia, n. 9548, 9551, 9555, 9558, 9561, 9684; quapropter id assimilatur `lapidi jaspidi, instar crystalli splendenti'; `crystallum' etiam est verum fidei -ex bono': apud eundem, Structura muri sanctae Hierosolymae erat jaspis, et urbs aurum purum simile vitro puro, xxi 18;
murus illius urbis dicitur jaspis, quia per `murum' significatur verum fidei {3}tutans Ecclesiam, n. 6419; et quia per `murum' id significatur, ideo primus lapis fundamentorum illius dicitur jaspis, vers. 19, ibi; fundamentum enim est verum fidei ex bono, n. 9643. @1 linteo IT$ @2 urbis$ @3 defendens$