218.（2）圣言字义中的良善与真理由亚伦以弗得上的乌陵和土明来表示。乌陵和土明在亚伦的以弗得上，他的祭司职份代表主的神圣良善与救赎的工作。祭司的衣服或圣衣代表主的神圣真理；以弗得代表最外层的神圣真理，因而代表字义上的圣言，因为那是神圣真理的最外层。所以，带有以色列十二支派名字的十二样宝石由乌陵和土明组成，代表从出于神圣良善的神圣真理及其伴随它们的一切。我们在摩西五经中读到：
他们要拿金线和蓝色、紫色、朱红色线，并捻的细麻，用巧工作以弗得。你要照以弗得的作工做一个决断的胸牌，你要在那上面镶宝石、四行宝石，第一行是肉红玉髓、黄玉、红玉；第二行是绿宝石、蓝宝石、钻石；第三行是风信子石、玛瑙、紫晶；第四行是水苍玉、红玛瑙、碧玉。这些宝石都要按着以色列儿子的名字，仿佛刻印章，各按自己的名字刻十二个支派的名字。亚伦要将放有乌陵和土明的决断胸牌带在胸前；亚伦进到耶和华面前的时候，要让它们放在他的心上。（出埃及记28:6，15－21，29，30）
至于亚伦的衣服、他的以弗得、外袍、内袍、冠冕、腰带分别代表什么，这在出版于伦敦的《天堂的奥秘》一书中论述这一章的地方已予以解释。那里说明，以弗得代表最外层的神圣真理；以弗得上的各样宝石代表因良善而透明的真理；排成四行的十二样宝石代表从初至末的所有那些真理；十二支派代表属于教会的一切事物；胸牌代表就普遍意义而言，出于神圣良善的神圣真理；乌陵和土明代表最外层中出于神圣良善的神圣真理的光辉；在天使的语言，或完整的希伯来语中，乌陵是指闪耀的火焰，土明是指光辉。那里还说明，这些回应是由各种光，同时由默契的感觉，或鲜活的声音所给出的，此外还有其它事物。由此可见，这些宝石还表示就圣言最外在的意义而言，出于良善的真理。天上绝不会以其它方式给出回应，因为这最外在的意义就包含所发出的丰满神性。
218. (2)聖言文字意義上的良善與真理, 以亞倫以弗得上的烏陵和土明來表示。
烏陵和土明在亞倫的以弗得上, 他的祭司職份代表著主的聖善與拯救工作。祭司職份的衣裳或聖衣, 代表從主而來的聖理。以弗得代表著聖理的外在, 因而代表聖言的文字意義, 因為那是聖理的外在部分。十二樣的寶石, 連同以色列眾支派的名字, 一同構成烏陵和土明, 代表從聖善而來的聖理的彙集。關於這些, 我們在摩西五經中讀到:
他們要拿金線和藍色紫色朱紅色線, 並撚的細麻, 用巧匠的手工作以弗得。你要用巧匠的手工作一個決斷的胸牌, 要和以弗得一樣的作法。要在上面鑲寶石四行:第一行是紅寶石,紅璧璽,紅玉; 第二行是綠寶石,藍寶石,金鋼石; 第三行是紫瑪瑙,白瑪瑙,紫晶; 第四行是水蒼玉,紅瑪瑙,碧玉。這都要鑲在金槽中。這些寶石, 都要按著以色列十二個兒子的名字, 仿佛刻圖書, 刻十二個支派的名字。亞倫進聖所的時候, 要將決斷胸牌帶在胸前。將烏陵和土明, 放在決斷的胸牌裡。亞倫進到耶和華面前的時候, 要帶在胸前(出埃及記28:6, 15-21, 29-30)。
218. 2. The Urim and Thummim on Aaron's ephod mean the things that are good and true in the Word's literal meaning. There were Urim and Thummim on Aaron's ephod. Aaron's priesthood represented the Lord's divine goodness and his efforts to save us. The clothes of Aaron's priesthood and sacred office represented divine truths from the Lord. The ephod represented divine truth in its outermost form, and therefore it represented the Word's literal meaning, since this is divine truth in its outermost form. The twelve precious stones called the Urim and Thummim alongside the names of the twelve tribes of Israel, then, represented all the divine truths combined that come from divine goodness.
In Moses we read the following about these stones:
[The artisans] are to make an ephod out of [gold,] blue, and purple threads, interwoven with double-dyed scarlet and cotton threads. Then they are to make a breastplate of judgment in the same fashion as the ephod. You will cover it with settings for stones. There will be four rows of stones: a ruby, a topaz, and an emerald in the first row; a chrysoprase, a sapphire, and a diamond in the second row; a lapis lazuli, an agate, and an amethyst in the third row; and an aquamarine, a sard, and a jasper in the fourth row. These stones will be next to the names of the sons of Israel. For the twelve tribes there will be engravings on a signet stone next to their names. Aaron will carry the Urim and Thummim on the breastplate of judgment. The Urim and Thummim should be over Aaron's heart when he walks before Jehovah. (Exodus 28:6, 15-21, 30)
The symbolic meanings of Aaron's clothes - his ephod, outer garment, inner garment, turban, and belt - have been given in Secrets of Heaven, published in London, in the treatment on this chapter [Secrets of Heaven 9834-9835, 9856-9878, 9905-9909]. There I showed that the ephod represents divine truth in its outermost form. Its precious stones represent truths made translucent by goodness. Twelve of them in four rows mean all truths of this kind from first to last. The twelve tribes mean every aspect of the church. The breastplate means the divine truth that comes from divine goodness in a universal sense. The Urim and Thummim mean the outermost radiance of the divine truth that comes from divine goodness. Urim means "shining fire. " Thummim means "radiance" in angelic language and "wholeness" in Hebrew. I also mentioned there that answers came through variations of light and a quiet awareness or else by direct verbal communication, and so on.
All this makes it clear that these stones stood for the truths in the outermost meaning of the Word that come from goodness. No other truths give answers from heaven. The divine emanating influence is fully present in the Word's outermost meaning.
218. (ii) THE FORMS OF GOOD AND TRUTH IN THE LITERAL SENSE OF THE WORD ARE MEANT BY THE URIM AND THUMMIM ON AARON'S EPHOD.
The Urim and Thummim were mounted on Aaron's ephod, and his priesthood represented the Lord in respect of Divine good and the effecting of salvation. The garments of priesthood or of holiness represented Divine truths coming from the Lord. The ephod represented Divine truth in its outermost form, that is, the Word in its literal sense, for this is Divine truth in its outermost form. Thus the twelve precious stones called Urim and Thummim, which bore the names of the twelve tribes of Israel, represented Divine truths coming from Divine good and all that goes with them. We read about these in the writings of Moses:
They are to make the ephod of [gold] 1 , violet and purple, with doubledyed scarlet and lawn interwoven. (Later) you are to make the breastpiece of judgment, of similar workmanship to the ephod, and you are to fill it with settings for stones. There are to be four rows of stones: ruby, topaz and emerald in the first row; chrysoprase, sapphire and diamond in the second row; turquoise, agate and amethyst in the third row; aquamarine, sardius and jasper in the fourth row. These stones are to answer to the names of the sons of Israel. The inscriptions as on a seal are to have each the name of one of the twelve tribes. And Aaron is to wear upon the breast-plate of judgment the Urim and Thummim; and let them be upon Aaron's heart, when he comes into the presence of Jehovah, Exodus 28:6, 15-21, 29-30.
[2] The representations of Aaron's garments, his ephod, mantle, tunic, turban., and sash, have been explained in ARCANA CAELESTIA (published in London) in the commentary on this chapter. It was there shown that the ephod represented Divine truth in its outermost form; the precious stones the truths made pellucid by good; the twelve set out in four rows represented the whole from first to last; the twelve tribes the whole of the church. The breast-plate represented Divine truth coming from Divine good in the universal sense; the Urim and Thummim the splendour of Divine truth coming from Divine good in its outermost form. Urim is shining fire and Thummim splendour in the language of the angels, or wholeness in Hebrew. Again, replies were given by changes in the quality of light, accompanied by an unspoken perception, or by direct speech, and there is much besides. These explanations establish that these stones stood for truths coming from good in the outermost sense of the Word. For this is the only source by which replies are given from heaven, because that sense contains the Divine which proceeds in all its fulness.
Footnotes:
1. Apparently omitted by accident.
218. (2) The Goods and Truths of the Word in the sense of its letter are meant by the Urim and Thummim on Aaron's ephod. The Urim and Thummim were on Aaron's ephod, whose priesthood represented the Lord in respect to the Divine good and the work of salvation. The garments of the priesthood, or of its holiness, represented the Divine truths from the Lord; the ephod represented Divine truth in its outmost, and thus the Word in the sense of the letter, for that is Divine truth in its outmost. So the twelve precious stones, with the names of the two tribes of Israel, which composed the Urim and Thummim, represented Divine truths from Divine good in their whole complex. Concerning these we read in Moses as follows:
They shall make the ephod of gold, of blue, and of purple, of scarlet and fine-twined linen with cunning word. Afterwards thou shalt make a breastplate of judgment according to the work of the ephod and thou shalt fill it with a filling of stones, four rows of stones, a sardius, a topaz, and a carbuncle, the first row; an emerald, a sapphire, and a diamond the second row; a jacinth, an agate, and an amethyst the third row; a beryl, an onyx, and a jasper the fourth row. And the stones shall be according to the names of the sons of Israel like the engravings of a signet, everyone according to his name they shall be for the twelve tribes. And Aaron shall bear it upon the breastplate Of judgment the Urim and the Thummim; and let them be upon Aaron's heart when he goeth in before Jehovah (Exodus 28:6, 15-21, 29-30).
What was represented by the garments of Aaron, his ephod, robe, broidered coat, miter, and girdle has been explained in the Arcana Coelestia, published at London, where this chapter is treated of. It is there shown that the ephod represented Divine truth in its outmost; the precious stones in the ephod represented truths translucent from good; the twelve arranged in four rows represented all those truths from first to last; the twelve tribes represented all things pertaining to the church; the breastplate Divine truth from Divine good in the universal sense; the Urim and Thummim the resplendency of Divine truth from Divine good in outmosts; for in angelic language Urim means shining fire, and Thummim means resplendence, and in the Hebrew integrity. It is also there shown that responses were given by variegations of lights and at the same time by tacit perception or by a living voice; besides other things. From all this it can be seen that these stones also signified truths from good in the outmost sense of the Word; and by no other means are responses given from heaven, for in that sense is the Divine going forth in its fullness.
218. (2) THE GOODS AND TRUTHS OF THE WORD IN THE SENSE OF ITS LETTER ARE MEANT BY THE URIM AND THUMMIM ON AARON'S EPHOD.
The Urim and Thummim were on Aaron's ephod, for by his priesthood the Lord was represented as to Divine Good, and the work of salvation. By the garments of the priesthood, or of its holiness, were represented Divine truths from the Lord. By the ephod was represented Divine Truth in its ultimate, and thus the Word in the sense of the Letter, for this is Divine Truth in its ultimate. Therefore by the twelve precious stones with the names of the Twelve Tribes of Israel, which were the Urim and Thummim, were represented Divine truths from the Divine Good in the whole complex. Concerning these things it is thus written in Moses:
"They shall make the ephod... of blue, and of purple, of scarlet double-dyed and fine twined linen... And they shall (A.V., thou shalt) make the breastplate of judgment after the work of the ephod... and thou shalt set in it settings of stones, even four rows of stones: the first row shall be a ruby (A.V., sardius), a topaz, and an emerald (A.V., carbuncle): the second row shall be a chrysoprasus (A.V., emerald), a sapphire, and a diamond; the third row a lapis-lazuli (A.V., ligure), an agate, and an amethyst; and the fourth row a beryl, a sardius (A.V., onyx), and a jasper... The stones shall be according to the names of the sons (A.V., children) of Israel; the engravings of the signet shall be according to the name of every one for the twelve tribes... And Aaron shall bear on the breastplate of judgment the Urim and Thummim... and they shall be upon Aaron's heart, when he goeth in before JEHOVAH" Exodus 28:6, 15-21, [29], 30.
What the garments of Aaron, his ephod, robe, coat, mitre, and girdle represented is explained in the "Arcana Caelestia," published in London, where in treating of that chapter it is shown that by the ephod was represented Divine Truth in its ultimate. By the precious stones upon it were represented truths transparent from good. By twelve arranged in four rows were represented all those truths from first to last; by the twelve tribes, everything relating to the Church; by the breastplate, Divine Truth from Divine Good in a universal sense; by the Urim and Thummim, the brilliancy of Divine Truth from Divine Good in ultimates; for Urim is a shining fire, and Thummim, brilliancy in the angelic language, and integrity in the Hebrew. It is also shown that responses were given by the variegations of light and at the same time by tacit perception, or by a living voice; with many other particulars. From this it may be evident that by these stones were also signified truths from good in the ultimate sense of the Word; and that by no other means are responses given from heaven, because in that sense is the Divine proceeding in its fulness.
218. II. QUOD BONA ET VERA VERBI IN SENSU LITERAE EJUS INTELLIGANTUR PER URIM ET THUMIM SUPER EPHODO AHARONIS. Urim et Thumim erant super Ephodo Aharonis, per cujus Sacerdotium repraesentatus est Dominus quoad Divinum Bonum, et quoad Opus salvationis; per Vestes Sacerdotii seu sanctitatis ejus repraesentata sunt Divina Vera a Domino; per Ephodum repraesentatum est Divinum Verum in suo Ultimo, ita Verbum in Sensu literae, nam hoc est Divinum Verum in suo ultimo; inde per duodecim Lapides pretiosos, cum Nominibus duodecim Tribuum Israelis, quae fuerunt Urim et Thumim, 1 repraesentata sunt Divina Vera ex Divino Bono in omni complexu. De his ita legitur apud Mosen, "Facient Ephodum ex [auro,] Hyacinthino 2 et Purpura, coccineo Dibapho et Xylino intertexto. 3 Postea facies 4 Pectorale judicii, secundum opus Ephodi, et opplebis illud oppleturis lapidis; quatuor ordines lapis, Pyropus, Topazius, Smaragdus, primus ordo: Chrysoprasus, Sapphirus et Adamas, secundus ordo: Cyanus, Achates, et Amethystus, tertius ordo: Thalassius, Sardius et Jaspis, quartus ordo. Lapides hi erunt juxta Nomina filiorum Israelis; sculpturae sigilli juxta Nomen suum erunt pro duodecim Tribubus; et portabit Aharon super Pectorali judicii Urim et Thumim; sintque super corde Aharonis, cum ingredietur ante Jehovam," Exodus 28:6, 15-21, 30. 5
[2] Quid per Vestes Aharonis, ejus Ephodum, Pallium, Tunicam, Cidarim, Baltheum, repraesentatum est, in ARCANIS COELESTIBUS Londini editis super illo Capite, explicatum est, ubi ostensum, quod per Ephodum repraesentatum sit Divinum Verum in suo ultimo; quod per Lapides pretiosos ibi repraesentata sint Vera pellucentia ex bono; per duodecim in quaterno ordine, omnia illa a primis ad ultima; per duodecim Tribus, omnia Ecclesiae; per Pectorale, Divinum Verum ex Divino Bono in Sensu universali; per Urim et Thumim, exsplendescentia Divini Veri ex Divino Bono in ultimis; Urim enim est ignis lucens, et Thumim exsplendescentia in Lingua Angelica, et integritas in Lingua Hebraea; tum, quod Responsa data sint per Lucis variegationes, et simul per tacitam perceptionem, vel per vivam vocem, praeter plura. Ex his constare potest, quod per hos Lapides etiam significata sint vera ex bono in Sensu ultimo Verbi; nec per alia dantur responsa e Coelo, quia in illo Sensu est Divinum procedens in suo Pleno.
Footnotes:
1. Prima editio: Thumin.
2. Ephodum ex [auro,] Hyacinthino ubi in prima editione Ephodum ex Hyacinthino.
3. Prima editio: intertexto.
4. Prima editio: facient.
5. Prima editio: XXXVIII.