268# 启4:3. “那坐着的，外表好像碧玉和红宝石”表示在因神性之爱的神性良善而透明的神性真理方面的主的表象。这从“坐在宝座上的那一位”、“外表好像”、“碧玉”和“红宝石”的含义清楚可知：“坐在宝座上的那一位”是指最后审判方面的主，如刚才所论述的(AE267节)；“外表好像”是指表象；“碧玉”是指对真理的属灵之爱，我们将在下文论述这一点；“红宝石”是指对良善的属天之爱，因此，主看上去所像的“碧玉和红宝石”表示因神性之爱的神性良善而透明的神性真理。
“碧玉”表示对真理的神性之爱，或神性真理发出，这一点从圣言中提到它的经文明显看出来，如出埃及记28:20，以西结书18:13，以及启示录：
圣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)
“圣耶路撒冷的光辉”表示发光的教会的神性真理，“光辉”表示发光的真理本身，“耶路撒冷”表示教义方面的教会；这光辉好比碧玉石，是因为“碧玉”具有相似的含义。另一处：
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)
经上说“圣耶路撒冷墙”是碧玉的，是因为“墙”表示进行保护的神性真理；由于“墙”的这种含义，经上说其根基的第一块石头是碧玉的(启示录21:19)，“根基”表示教会建立于其上的真理。
经上还提到“红宝石”，因为“红宝石”表示良善，在此因论及主而表示神性良善。这就是那被称为“火石”的石头；它仿佛因火而发光，故两个名字都表示真理因良善而透明。所有宝石都表示源于良善的天堂和教会的真理(参看《属天的奥秘》，114, 9863, 9865, 9868, 9873节)；这就是为何被称为乌陵和土明的亚伦的胸牌被安置了十二块宝石，并且回复通过它们给出，这种回复通过它们闪闪发光，同时通过对所求问之事的感知，或一种活生生的声音给出(9905节)。
268. (Verse 3) And he that sat was in aspect like a jasper and a sardius. That this signifies the appearance of the Lord as to Divine truth translucent from the Divine good of the Divine love is evident from the signification of one sitting upon the throne, as being the Lord as to the Last Judgment, which was treated of just above (n. 267); and from the signification of in aspect like, as being appearance also from the signification of a jasper stone, as being the spiritual love of truth, of which we shall treat in what follows; and from the signification of a sardine stone, as being the celestial love of good, thus by a jasper and a sardius, to which the Lord appeared like, is signified Divine truth translucent from the Divine good of the Divine love.
[2] That a jasper signifies the Divine love of truth, or Divine truth proceeding is evident from those passages in the Word where it is mentioned, as in Exodus 28:20, and in Ezekiel 28:13; also in the Apocalypse:
"The light" of the holy Jerusalem "was like unto a stone most precious, like to a jasper stone, clear as crystal" (21:11.).
By the light of the holy Jerusalem is signified the Divine truth of the church shining, and by the light truth itself shining, by Jerusalem the church as to doctrine; this is likened to a jasper stone, because jasper has a similar signification. And in another place:
"The building of the wall" of the holy Jerusalem "was of jasper, and the city was pure gold like unto pure glass" (21:18).
The wall of the holy Jerusalem is said to be of jasper, because by wall is signified Divine truth defending; and on account of this signification of wall, the first stone of its foundation is said to be jasper (verse 19), foundation signifying the truth upon which the church is founded.
[3] The sardius is also mentioned, because by that stone is signified good, here Divine good, because it is said of the Lord. It is this stone which is called pyropus; and since it shines as it were from fire, by both is signified the translucence of truth from good. (That all precious stones signify the truths of heaven and of the church derived from good, may be seen, Arcana Coelestia 114, 9863, 9865, 9868, 9873. This is why in the breast-plate of Aaron, which is called the Urim and Thummim, were set twelve precious stones, and by them responses were given, and this by their shining forth, and at the same time by perception of the thing inquired about, or by a living voice.)
268. Verse 3. And He that sat was in aspect like to a jasper stone and a sardius, signifies the Lord's appearance in respect to Divine truth pellucid by virtue of the Divine good of the Divine love. This is evident from the signification of "One sitting upon the throne," as being the Lord in respect to the Last Judgment (of which just above, n. 267; and from the signification of "in aspect like," as being appearance; from the signification of "jasper stone," as being the spiritual love of truth (of which in what follows); and from the signification of a "sardius stone" as being the celestial love of good; thus "a jasper stone and a sardius," which the Lord appeared like, signify Divine truth pellucid, by virtue of the Divine good of the Divine love.
[2] That a "jasper" signifies the Divine love of truth, or Divine truth proceeding, is evident from passages in the Word where it is mentioned, as Exodus 28:20; and Ezekiel 18:13; also in Revelation:
The light [luminare] of the holy Jerusalem was like unto a stone most precious, as it were a jasper stone, shining like crystal (Revelation 21:11);
"the light of the holy Jerusalem" signifies the Divine truth of the church shining, "the light" truth itself shining, and "Jerusalem" the church in respect to doctrine; this is likened to "a jasper stone," because "jasper" has a like signification.
Again:
The building of the wall [of the holy Jerusalem] was of jasper, and the city was pure gold, like unto pure glass (Revelation 21:18).
The "wall" of the holy Jerusalem is said to be "of jasper," because "wall" signifies Divine truth guarding; and because of this signification of "wall," the first stone of its foundation is said to be jasper (verse 19), "foundation" signifying the truth upon which the church is founded.
[3] The "sardius" is mentioned because that stone signifies good, here Divine good, because the Lord is described. This is the stone that is called "pyropus" [firestone], and since it shines as by fire, both names signify the translucency of truth from good. (That all precious stones signify the truths from good of heaven and of the church, see Arcana Coelestia 114, 9863, 9865, 9868, 9873; for this reason twelve precious stones were set in the breastplate of Aaron, which is called the Urim and Thummim, and by them responses were given, and this by their shining forth, and at the same time by a perception as to the thing interrogated or by a living voice, n. 9905)
268. (Vers. 3.) "Et Sedens erat similis aspectu lapidi jaspidi et sardio." - Quod significet apparentiam Domini quoad Divinum Verum pellucens a Divino Bono Divini Amoris, constat ex significatione "Sedentis super throno", quod sit Dominus quoad ultimum judicium (de qua mox supra, n. 267); ex significatione "similis aspectu", quod sit apparentia; ex significatione "lapidis jaspidis", quod sit spiritualis amor veri (de qua sequitur); et ex significatione "lapidis sardii", quod sit caelestis amor boni: ita per "lapidem jaspidem et sardium", quibus Dominus similis aspectu apparebat, significatur Divinum Verum pellucens ex Divino Bono Divini Amoris.
[2] Quod "jaspis" significet Divinum Amorem Veri seu Divinum Verum procedens, constat ex locis in Verbo ubi nominatur, ut Exodus 28:20, et Ezechiel 28:13; tum in Apocalypsi,
"Luminare" Sanctae Hierosolymae "simile lapidi pretiosissimo, sicuti lapidi jaspidi, instar crystalli splendenti" (21:11);
per "luminare sanctae Hierosolymae" significatur Divinum Verum ecclesiae lucens, (per) "luminare" ipsum verum lucens, et (per) "Hierosolymam" ecclesia quoad doctrinam; hoc assimilatur lapidi jaspidi, quia "jaspis" simile significat: et alibi,
"Structura muri" sanctae Hierosolymae "erat jaspis, et urbs aurum purum simile vitro puro" (21:18);
"murus" sanctae Hierosolymae dicitur "ex jaspide", quia per "murum" significatur Divinum Verum tutans; et quia per "murum" id significatur, ideo primus lapis fundamentorum ejus dicitur "jaspis" (vers. 19); "fundamentum" significat verum super quo fundatur ecclesia.
[3] Dicitur etiam "sardius", quoniam per illum lapidem significatur bonum, hic Divinum Bonum quia de Domino; est hic lapis qui vocatur "pyropus", qui quia sicut ex igne lucet, per utrumque significatur translucentia veri ex bono. (Quod omnes lapides pretiosi significent vera caeli et ecclesiae ex bono, videatur n. 114, 9863, 9865, 9868, 9873; inde est quod in pectorali Aharonis, quod vocatur Urim et Thummim, positi fuerint duodecim lapides pretiosi, et per illos data responsa, et hoc par exsplendescentiam, et simul tunc per rei interrogatae perceptionem, aut per vivam vocem, videatur n. 9905.)