218# 二、亚伦以弗得上的乌陵和土明，意指圣言字义中的良善与真理。
乌陵和土明在亚伦的以弗得上；借亚伦的祭司职分，主在神性良善方面，并在救恩工作方面得以代表。借他祭司职分或圣职的衣服，表征从主而来的神性真理；借以弗得，表征神性真理在其终极中，因而表征圣言在字义中，因为字义就是神性真理在其终极中。因此，借那十二块宝石，连同以色列十二支派的名字，也就是乌陵和土明，表征出自神性良善的神性真理在其整体中。
论这些事，摩西书中如此记载：
“他们要拿金线和蓝色、紫色、朱红色线，并捻的细麻，用巧匠的手工作以弗得。”……“你要用巧匠的手工做一个决断的胸牌，要和以弗得一样的做法……要在上面镶宝石四行：第一行是红宝石、红璧玺、红玉；第二行是绿宝石、蓝宝石、金钢石；第三行是紫玛瑙、白玛瑙、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十二个儿子的名字，仿佛刻图书，刻十二个支派的名字。”……“亚伦进到耶和华面前的时候，要将决断胸牌，就是乌陵和土明，放在胸前。”（出28:6，15—21，30）
亚伦的衣服，即他的以弗得、外袍、内袍、冠冕、腰带，各代表什么，已在伦敦出版的《天堂的奥秘》中，关于该章的解释里说明。在那里已经指出：以弗得表征神性真理在其终极中；其中的宝石表征由良善而透明发光的真理；十二块宝石按四行排列，表征这一切真理从最初者直到终极者；十二支派表征教会的一切；胸牌在普遍意义上表征出自神性良善的神性真理；乌陵和土明表征神性真理出自神性良善、在终极中的辉耀。因为在天使语言中，“乌陵”是发光的火，“土明”是辉耀；而在希伯来语中，“土明”则意为完整。此外，回应乃是借光的变化，同时借无声的感知，或借活的声音而赐下；此外尚有许多别的事。
由此可以明白，这些宝石也表义圣言终极意义中出自良善的真理；并且从天上而来的回应，并不是借别的而赐下，因为在此意义中，发出的神性处于其完全之中。
218# （2）亚伦以弗得上的乌陵和土明是指字义上的圣言的良善和真理。乌陵和土明在亚伦的以弗得上，他的祭司职分代表在神性良善和拯救的作为方面的主。祭司职分的衣服或圣衣代表来自主的神性真理；以弗得代表在其最外层或终端中的神性真理，因而代表字义上的圣言，因为这是在其最外层或终端中的神性真理。因此，被称为乌陵和土明的十二块宝石，连同以色列十二支派的名字，代表在整个综合体中的来自神性良善的神性真理。关于这些石头，我们在摩西五经中读到：
他们要拿金线和蓝色、紫色、染过两次的朱红色线，并捻的细麻作以弗得。后面，你要照以弗得的作工做一个决断的胸牌，你要给它镶上镶石头，四行石头，第一行是红宝石、黄玉、红玉；第二行是绿宝石、蓝宝石、钻石；第三行是青金石、白玛瑙、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人的名字，仿佛刻印章，各按自己的名字代表十二个支派。亚伦要带着决断胸牌上的乌陵和土明；亚伦进到耶和华面前的时候，要让它们在他的心上。（出埃及记28:6，15-21，29，30）
至于亚伦的衣服、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《属天的奥秘》（9834-9835，9856-9878，9905-9909节）中论述这一章的地方已经得到解释。那里说明，以弗得代表在其最外层或终端中的神性真理；以弗得上的宝石代表因良善而透明的真理；排成四行的十二块宝石代表从初至末的所有这些真理；十二支派代表属于教会的一切；胸牌代表普遍意义上来自神性良善的神性真理；乌陵和土明代表在最外层或终端中的来自神性良善的神性真理的光辉；因为在天使的语言中，乌陵是指发光的火，土明是指光辉，在希伯来语中是指完整。那里还说明，答复是通过光的变化，同时通过默示的感知，或活生生的声音给出的；除此之外还有其它许多细节。由此可见，这些宝石也表示在圣言最外在意义上的来自良善的真理；答复不是通过其它方式从天上给出的，因为在其完全中的神性发出就在这最外在的意义中。
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.