Spiritual Meaning of EXODUS 28:3-4
AC 9816. Verses 3, 4. And thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom, and they shall make Aaron’s garments to sanctify him, that he may minister to Me in the priests office. And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a tunic of checker work, a miter, and a belt; and they shall make garments of holiness for Aaron thy brother, and for his sons, that he may minister to Me in the priests office. "And thou shalt speak unto all the wise in heart," signifies the influx of the Lord through the Word into all who are in the good of love; "whom I have filled with the spirit of wisdom," signifies in whom Divine truth has been inscribed; "and they shall make Aaron‘s garments," signifies through whom is the spiritual kingdom; "to sanctify him," signifies thereby a representation of the Divine truth in this kingdom; "that he may minister to Me in the priest’s office," signifies a representative of the Lord; "and these are the garments which they shall make," signifies Divine truths in the spiritual kingdom, in their order; "a breastplate," signifies Divine truth shining forth from Divine good; "and an ephod," signifies Divine truth there in the external form in which interior things cease; "and a robe," signifies Divine truth there in the internal form; "and a tunic of checker work," signifies Divine truth there inmostly proceeding immediately from the Divine celestial; "a miter," signifies intelligence and wisdom; "and a belt," signifies a general bond, in order that all things may look to one end; "and they shall make garments of holiness for Aaron thy brother, and for his sons," signifies thereby a representative of the spiritual kingdom joined to the celestial kingdom; "that he may minister to Me in the priest‘s office," signifies a representative of the Lord.
AC 9817. And thou shalt speak unto all the wise in heart. That this signifies the influx of the Lord through the Word into all who are in the good of love, is evident from the signification of "speaking," as being influx (n. 2951, 5481, 5743, 5797, 7270); and from the signification of "the wise in heart," as being those who are in the good of love. That the influx of the Lord through the Word is signified, is because the Lord flows in with the man of the church chiefly through the Word. The reason is that the Word is of such a nature that each and all things therein correspond to the Divine spiritual and Divine celestial things that are in the heavens; whence there is a communication of the affections and thoughts of man with the angels, insomuch that they are as it were a one. From this it is that the world is conjoined with heaven through the Word; but only with those who are in the good of faith and of love. From all this it can be seen that the influx of the Lord with the man of the church is through the Word; for in the heavens the Lord is everything, because the Divine which proceeds from Him and is received by the angels, makes heaven.
 The reason why "the wise in heart" denote those who are in the good of love, is that wisdom is predicated of the life of heaven in man, and also that by "the heart" is signified the good of love. The life of heaven in man is expressed in the Word by "spirit" and by "heart;" by "spirit" is meant the life of man’s intellectual part, and by "heart" the life of his will part. To the intellectual part belongs truth, and to the will part belongs good. Truth belongs to faith, and good to love; for the understanding receives the truths which are of faith, and the will the goods which are of love. From this it is plain that by "the wise in heart" are signified those who are in the good of love from the Lord. The good of love is celestial good, through which is spiritual good; and spiritual good is that which covers celestial good, as garments cover the body. And as by the garments of Aaron was represented the spiritual kingdom of the Lord joined to His celestial kingdom, and the former comes forth through the latter, therefore it is here said that "the wise in heart," that is, they who are in the good of love from the Lord, "shall make the garments for Aaron and his sons". That "the heart" denotes the good of love, or celestial good, (n. 3635, 3880, 3883-3896, 9050); and that on this account it denotes the will, (n. 2930, 3888, 7542, 8910, 9113, 9300, 9495).
AC 9818. Whom I have filled with the spirit of wisdom. That this signifies in whom Divine truth has been inscribed, is evident from the signification of "the spirit of wisdom," when said of those who are in celestial good, as being Divine truth; they are said to be "filled with it" when what has been inscribed remains. The case herein is that those who are in the celestial kingdom of the Lord do not know truths from memory-knowledge, and the consequent faith; but from internal perception; for they are in the good of love from the Lord, and all truths have been ingrafted in this good. The good itself has been implanted in their will part, and the derivative truth in their intellectual part. With them the will part and the intellectual part act absolutely as a one, differently from those who are in the spiritual kingdom. From this it is that those who are in the celestial kingdom of the Lord do not from their intellectual part know truths, but perceive them; for the good that has been implanted in the will is presented in its quality and in its form in the understanding, and is there in a light as it were flaming. With them, truth is the form of good, and the quality of it, which is not seen but perceived, is from good. From this it is that they never dispute about truths, insomuch that when they discourse about truths, they say that it is so, or is not so, nothing further; for anything further is not from good. These are they who are meant in Matthew:--
Let your discourse be, Yea, yea; Nay, nay; whatsoever is more than these is from evil (Matt. 5:37).
That they who are in the celestial kingdom of the Lord are of this character, (n. 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166, 9543); what the difference is between those who are in the celestial kingdom, and those who are in the spiritual kingdom, (n. 9276).
 From all this it can now be seen what is meant by Divine truths being "inscribed." The word "spirit" is used in many passages in the Word, and when said of man, by his "spirit" is signified the good and truth that have been inscribed on his intellectual part, consequently there is signified the life of this part. That when predicated of man, "spirit" has this signification, is because in respect to his interiors man is a spirit, and in respect to these is also in company with spirits. On this subject see what has been abundantly shown above, namely, that there are spirits and angels with man, and man is directed by the Lord by means of them (n. 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993); that man is among spirits and angels such as he is himself (n. 4067, 4073, 4077, 4111); and that every man has a spirit through which his body has life (n. 4622).
 From this it can be known what is meant by "Spirit" when said of the Lord, namely, the Divine truth that proceeds from His Divine good, and that when this Divine truth flows in with man, and is received by him, it is "the Spirit of Truth," "the Spirit of God," and "the Holy Spirit;" for it flows in immediately from the Lord, and also mediately through angels and spirits (n. 9682); that "the Spirit of Truth," "the Spirit of God," and "the Holy Spirit," denote this, will be seen in what follows. For it must first be shown that in the Word, "spirit," when said of man, denotes the good and truth that has been inscribed on his intellectual part, consequently that it denotes the life of this. For there is the life of the intellectual part, and the life of the will part; the life of the intellectual part is to know, to see, and to understand, that truth is true, and that good is good; whereas the life of the will part is to will and to love truth for the sake of truth, and good for the sake of good. This latter life is called in the Word "heart;" but the former is called "spirit."
 That such is the case is evident from the following passages in the Word:--
Make for you a new heart and a new spirit; why will ye die, O house of Israel? (Ezek. 18:31).
I will give you a new heart, and I will put a new spirit in the midst of you (Ezek. 36:26);
"a new heart" denotes a new will; and "a new spirit," a new understanding. In Zechariah:--
Jehovah stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zech. 12:1);
where "stretching forth the heavens, and laying the foundation of the earth" denotes a new church. That the church is meant by "heaven and earth," (n. 1733, 1850, 2117, 2118, 3355, 4535); "to form the spirit of man in the midst of him" denotes to regenerate him in respect to the understanding of truth and good.
 In David:--
Create in me a clean heart, O God; and renew a steadfast spirit in the midst of me. Cast me not away from before Thee, and take not the Spirit of Thy holiness from me. Restore unto me the joy of Thy salvation; and let an ingenuous spirit uphold me. The sacrifices of God are a broken spirit; a broken and a contrite heart God doth not despise (Ps. 51:10-12, 17);
"a clean heart" denotes a will that is averse to evils, which are unclean; "a steadfast spirit" denotes the understanding and faith of truth; "a broken spirit," and "a broken heart," denote a state of temptation and the consequent humiliation of the life of both of these. That "spirit" denotes life, is plain from each of the above expressions. The Divine truth, from which is this life, is "the Spirit of holiness." Again:--
A generation that maketh not its heart right, and whose spirit is not constant with God (Ps. 78:8);
"a heart not right" denotes that the will is not right; "a spirit not constant with God," denotes that the understanding and faith are not constant.
 In Moses:--
Jehovah God made worse the spirit of Sihon king of Heshbon, and hardened his heart (Deut. 2:30);
in this passage also "spirit" and "heart" denote the two lives, which are said to be "hardened" when there is no will of understanding truth and good, nor of doing them. In Ezekiel:--
Every heart shall melt, and all hands shall be let down, and every spirit shall be contracted (Ezek. 21:7);
where the meaning is similar. In Isaiah:--
Jehovah, that giveth soul unto the people upon the earth, and spirit to them that walk therein (Isa. 42:5);
"giving soul to the people" denotes the life of faith. That "soul" denotes the life of faith, (n. 9050); and "giving spirit" denotes the understanding of truth. Again:--
With my soul have I dared Thee in the night; yea, with my spirit in the midst of me have I awaited Thee in the morning (Isa. 26:9);
where the meaning is similar.
Conceive ye refuse, bring forth stubble; your spirit the fire shall devour (Isa. 33:11)
"the spirit which the fire shall devour," denotes the understanding of truth, thus intelligence; "fire" denotes evil affection, which being from evil destroys.
 Again in the following passages:--
Woe to the foolish prophets that go away after their own spirit (Ezek. 13:3).
That which cometh up upon your spirit shall never come to pass (Ezek. 20:32).
Not one hath done so, and the rest who have the spirit: what therefore the one, seeking the seed of God? Therefore take heed by your spirit, that he may not deal treacherously against the wife of thy youth (Malachi 2:15).
Blessed is the man to whom Jehovah imputeth not iniquity, provided in his spirit there is no deceit (Ps. 32:2).
Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matt. 5:3).
Jesus said unto His disciples, Watch and pray, that ye enter not into temptation; the spirit indeed is ready, but the flesh is weak (Matt. 26:41).
It is very evident that in these passages by "spirit" is meant the very life of man; that it denotes the intellectual life, or the life of truth, can be seen from the fact that by "spirit" in the natural sense is meant the life of man‘s respiration; and that the respiration of the lungs corresponds to the life of truth, which is the life of faith and from this of the understanding; while the beating of the heart corresponds to the life of the will, thus of the love. That there is this correspondence of the lungs and of the heart, see (n. 3883-3896, 9300, 9495); from which it can be seen what life is meant in the spiritual sense by "spirit."
 That in a general sense "spirit" denotes the life of man’s respiration, is very plain in the following passages:--
Thou hidest Thy face, they are troubled; Thou gatherest their spirit, they expire. Thou sendest forth Thy spirit, they are created (Ps. 104:29, 30).
Answer me, O Jehovah, my spirit hath been consumed; hide not Thy faces from me (Ps. 143:7).
My spirit hath been consumed, my days extinguished (Job. 17:1).
Jesus, taking the hand of the maid that was dead, said, Maid arise. And so her spirit returned, and straightway she rose up (Luke 8:54, 55).
Every man is become foolish with knowledge, a graven image is a lie, and there is no spirit in it (Jer. 10:14; 51:17).
He carried me forth in the spirit of Jehovah, and set me in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live. Thus said the Lord Jehovah, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again (Ezek. 36:1, 5, 9, 10).
The two witnesses were slain by the beast that came up out of the abyss; but after three days and a half the spirit of life from God entered into them, that they should stand upon their feet (Rev. 11:7, 11).
 From these passages it is very manifest that "spirit" denotes the life of man. That specifically it denotes the life of truth, which is the life of man‘s intellectual part, and is called intelligence, is clear in these passages:--
The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. God is a spirit, therefore those who worship Him must worship in spirit and in truth (John 4:23, 24).
Forasmuch as an excellent spirit, both of knowledge and of understanding, was in him (Dan. 5:12, 14).
John grew, and waxed strong in spirit (Luke 1:80).
The child Jesus grew, and waxed strong in spirit, and was filled with wisdom (Luke 2:40).
He whom the Father hath sent speaketh the words of God; for God hath not given the spirit by measure to him (John 3:34);
"spirit" here denotes intelligence and wisdom; "speaking the words of God" denotes to speak Divine truths.
 From all this it is now evident what is signified by "spirit" in John:--
Jesus said to Nicodemus, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which hath been begotten of the flesh is flesh; and that which hath been begotten of the spirit (John 3:5, 6);
where "to be begotten of water" denotes by means of truth; and "to be begotten of the spirit" denotes the consequent life from the Lord, which is called spiritual life. That "water" denotes the truth through which is regeneration, (n. 2702, 3058, 3424, 4976, 5668, 9323); but "the flesh" denotes what is man’s own, in which there is nothing of spiritual life, (n. 3813, 8409).
 The like is signified by "spirit" and "flesh" in the same:--
It is the spirit that maketh alive; the flesh profiteth nothing; the words that I speak to you are spirit, and are life (John 6:63);
"the words which the Lord spake" are Divine truths, the life thence derived is "the spirit." In Isaiah:--
Egypt is man and not God; and his horses are flesh, and not spirit (Isa. 31:3);
"Egypt" denotes memory-knowledge in general; "his horses" denote memory-knowledge from the intellectual, which is called "flesh, and not spirit" when there is nothing of spiritual life therein. That "Egypt"denotes memory-knowledge, (n. 9340, 9391); that "horses" denote the intellectual, (n. 2761, 2762, 3217, 5321); and that "the horses of Egypt" denote memory-knowledges from the intellectual, (n. 6125, 8146, 8148). He who does not know what is signified by "Egypt," by "horses," and also by "flesh" and "spirit," cannot possibly know what these words involve.
 When it is known what is signified by "spirit" in regard to man, it can be known what is signified by "Spirit" when it is said of Jehovah or the Lord, to whom are attributed all things belonging to man;as face, eyes, ears, arms, hands, and also a heart and a soul; thus also a Spirit, which in the Word is called "the Spirit of God," "the Spirit of Jehovah," "the Spirit of His mouth," "the Spirit of holiness," or "the Holy Spirit." That by the "Spirit" is meant the Divine truth that proceeds from the Lord, is evident from many passages in the Word. The reason why the Divine truth that proceeds from the Lord is signified by "the Spirit of God," is that the whole life of man is thence, and those have heavenly life who receive this Divine truth in faith and love. That this is "the Spirit of God," the Lord Himself teaches in John:--
The words that I speak to you are spirit, and are life (John 6:63);
"the words which the Lord spake" are Divine truths.
Jesus cried with a great voice, saying, If anyone thirst, let him come unto Me, and drink. Whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water. This said He of the Spirit, which they that believe in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39);
that by "the Spirit which they that believe in the Lord were to receive" is meant the life which is from the Lord, and which is the life of faith and of love, is plain from the details of this passage; for "thirsting and drinking" signify a longing to know and perceive truth; "streams of living water which shall flow from the belly" denote truths Divine. From this it is evident that "the Spirit which they should receive," which is also called "the Holy Spirit," denotes life from the Divine truth which proceeds from the Lord, which life is called "the life of faith and of love," and is the very spiritual and celestial life with man. The reason why it is said that "the Holy Spirit was not yet, because Jesus was not yet glorified," is that while the Lord was in the world He Himself taught Divine truth; but when He was glorified, which was after the resurrection, He taught it through angels and spirits. This holy thing which proceeds from the Lord, and flows into man through angels and spirits, whether manifestly or not manifestly, is "the Holy Spirit" there mentioned; for it is the Divine truth that proceeds from the Lord that is called "holy" in the Word (n. 9680).
 From this it is that the Holy Spirit is called "the Spirit of Truth," and that it is said that "He will lead into all truth;" and that "He shall not speak of Himself, but what things soever He shall hear from the Lord;" and that "He shall receive from the Lord the things that He will proclaim" (John 16:13, 14); and also that when the Lord departed from the disciples, "He breathed into them, and said, Receive ye the Holy Spirit" (John 20:21, 22). The respiration signifies the life of faith (n. 9229, 9281); consequently the inspiration [or breathing] of the Lord signifies a capability imparted to men to perceive Divine truths, and thus to receive the life of faith; whence also comes the word "spirit" from "blowing" and from "wind," because from the respiration; and therefore spirit is sometimes called "wind." That the respiration of the lungs corresponds to the life of faith, and the beating of the heart to the life of love, see n. 3883-3896, 9300, 9495).
 The like is signified by "inspiration" (or "breathing into") in the book of Genesis:--
And Jehovah breathed into man‘s nostrils the soul of lives (Gen. 2:7).
From this the Lord is called "the spirit of our nostrils" (Lam. 4:20). And as Divine truth consumes and vastates the evil, it is said in the following passages:--
The foundations of the world were revealed at the blast of the spirit of Thy nostrils (Ps. 18:15).
By the breath of God they perish, and by the spirit of His nostrils are they consumed (Job 4:9).
By the word of Jehovah were the heavens made, and all the army of them by the spirit of His mouth (Ps. 33:6);
"the word of Jehovah" denotes Divine truth; in like manner "the spirit of His mouth." That this denotes the Lord is evident in John:--
In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him. And the Word was made flesh, and dwelt among us (John 1:1, 3, 14).
 That Divine truth, from which is the heavenly life of man, is signified by "the Holy Spirit," is plain also from the following passages. In Isaiah
There shall go forth a rod out of the stem of Jesse; and the spirit of Jehovah shall rest upon Him, the spirit of wisdom and intelligence, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah (Isa. 11:1, 2);
these words are said of the Lord, in whom Divine truth, consequently Divine wisdom and intelligence, are called "the Spirit of Jehovah;" and this Spirit is called "the spirit of wisdom and intelligence, of counsel, of might, and of knowledge." Again:--
I have put My spirit upon Him; He shall bring forth judgment to the nations (Isa. 42:1);
speaking here also of the Lord; "the Spirit of Jehovah upon Him," denotes Divine truth, consequently Divine wisdom and intelligence. Divine truth is also called "judgment" (n. 2235).
When the enemy shall come as a pent-up stream, the spirit of Jehovah shall lift up a standard against him (Isa. 59:19).
The spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach glad tidings to the poor (Isa. 61:1);
speaking here also of the Lord; the Divine truth which was in the Lord while He was in the world, and which He Himself then was, is "the Spirit of Jehovah."
 That "the Spirit of Jehovah" denotes Divine truth, and that the man who receives it has heavenly life therefrom is still more evident from the following passages. In Isaiah:--
Until the spirit be poured upon you from on high, then shall the wilderness become a fruitful field; then judgment shall dwell in the wilderness (Isa. 32:15, 16);
the subject here treated of is regeneration; "the spirit from on high" denotes life from the Divine; for "the wilderness becoming a fruitful field," and "judgment dwelling in the wilderness," signifies intelligence where there was none before, thus new life.
 In like manner in these passages:--
That ye may know that I will give My spirit in you, that ye may live (Ezek. 37:13, 14).
Then I will not hide My faces any more from them; for I will pour out My spirit upon the house of Israel (Ezek. 39:29).
I will pour out My spirit upon all flesh, and upon the manservants and upon the maidservants in those days will I pour out My spirit (Joel 2:28, 29).
I am full of might with the spirit of Jehovah, and with judgment and strength to declare to Jacob his transgression, and to Israel his sin (Micah 3:8).
The horses that go forth into the land of the north have quieted my spirit in the land of the north (Zech. 6:8).
I will pour waters upon him that is thirsty, and streams upon the dry land; I will pour out My spirit upon thy seed (Isa. 44:3).
That in these passages "the Spirit of Jehovah" denotes the Divine truth, and through this the life of faith and of love, is evident; that it flows in immediately from the Lord and also mediately from Him through spirits and angels, may be seen above (n. 9682).
 In like manner in another passage in Isaiah:--
In that day shall Jehovah Zebaoth be for a crown of ornament and for a diadem of beauty to the remains of His people; and for a spirit of judgment to him that sitteth upon judgment, and for strength to them (Isa. 28:5, 6);
where "a crown of ornament" denotes the wisdom which is of good; "a diadem of beauty," the intelligence which is of truth; and "a spirit of judgment," Divine truth, for judgment is predicated of truth (n. 2235, 6397, 7206, 8685, 8695, 9260, 9383).
The Angel of the faces of Jehovah delivered them; in His love and in His pity He redeemed them; yet they rebelled, and embittered the Spirit of His Holiness; whereby He was turned to be their enemy. He put the Spirit of His Holiness in the midst of him; the Spirit of Jehovah led him (Isa. 63:9-11, 14);
here "the Spirit of holiness" denotes the Lord as to Divine truth, thus the Divine truth which is from the Lord; "the Angel of His faces" denotes the Lord as to Divine good, for "the face of Jehovah" denotes love, mercy, and good. In the Revelation:--
The testimony of Jesus is the spirit of prophecy (Rev. 19:10);
"the testimony of Jesus" denotes the Divine truth which is from Him and concerning Him (n. 9503).
 In David:--
Jehovah God maketh His angels spirits; and His ministers a flaming fire (Ps. 104:4);
where "making the angels spirits" denotes receptions of Divine truth; and "making them a flaming fire" denotes receptions of Divine good, that is, of Divine love. In Matthew:--
John said, I baptize you with water unto repentance;but He that cometh after me shall baptize you with the Holy Spirit and with fire (Matt. 3:11);
where "to baptize" denotes to regenerate; "with the Holy Spirit" denotes by means of Divine truth; and "with fire" denotes from the Divine good of the Divine love. That "to baptize" denotes to regenerate, (n. 5120, 9088); and that "fire" denotes the Divine good of the Divine love, (n. 4906, 5215, 6314, 6832, 6834, 4849, 7324).
 In Luke:--
If ye, being evil, know how to give good things to your children; how much more shall the Father who is in Heaven give the Holy Spirit to them that ask Him? (Luke 11:13);
"to give the Holy Spirit" denotes to enlighten with Divine truth, and to endow with the life thence derived, which is the life of intelligence and wisdom. In the Revelation:--
The seven lamps of fire burning before the throne are the seven Spirits of God (Rev. 4:5).
In the midst of the elders a Lamb standing, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth (Rev. 5:6).
That in these passages "Spirits" do not mean spirits, is evident from the fact that the lamps and the eyes of the Lamb are called "the Spirits of God;" for "lamps" denote Divine truths (n. 4638, 7072), and "eyes" denote the understanding of truth, and when said of the Lord, the Divine intelligence and wisdom (n. 2701, 4403-4421, 4523-4534, 9051); from which it is evident that "the Spirits of God" signify Divine truths.
 When therefore it is known that "the Holy Spirit" denotes the Divine truth that proceeds from the Lord, which is holiness itself, the Divine meaning of the Word can be known wherever mention is made of "the Spirit of God," and "the Holy Spirit;" as in the following passages:--
I will ask the Father that He may give you another Paraclete, that He may abide with you forever; the Spirit of Truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He abideth with you, and shall be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and put you in mind of all things that I have said unto you (John 14:16-18, 26).
When the Paraclete shall come, whom I will send unto you from the Father, the Spirit of Truth, who goeth forth from the Father, He shall bear witness of Me; and ye shall bear witness (John 15:26, 27).
I tell you the truth; it is expedient for you that I go away; if I go not away, the Paraclete will not come unto you; but if I go away, I will send Him unto you (John 16:7).
 From these passages it is again evident that the Divine truth proceeding from the Divine good which is "the Father," is "the Paraclete," and "the Holy Spirit " and therefore also He is called "the Spirit of Truth;" and it is said of Him that "He shall abide in them," that "He shall teach all things," that "He shall bear witness of the Lord." In the spiritual sense "to bear witness of the Lord" denotes to teach about Him. Its being said that "the Paraclete who is the Holy Spirit is sent from the Father in the name of the Lord," and again that "the Lord will send Him from the Father," and afterward that "the Lord Himself will send Him," is because the Father signifies the Divine Itself which is in the Lord, and consequently that the Father and He are one, as the Lord plainly declares in (John 10:30; 14:9-11).
All sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men If anyone shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come (Matt. 12:31, 32);
"to say a word against the Son of man" denotes against truth Divine not yet implanted or inscribed in the life of man. That "the Son of man" denotes the Divine truth, (n. 9807); but "to speak against the Holy Spirit" denotes against the Divine truth that has been implanted or inscribed in the life of man, especially against the Divine truth about the Lord Himself. To speak against this, that is, to deny it after it has once been acknowledged, is profanation; and the profanation is of such a nature that it utterly destroys the interiors of man; and from this it is said that this sin cannot be forgiven. What profanation is, (n. 3398, 3898, 4289, 4601, 6348, 6959, 6963, 6971, 8394, 8882, 9298).
 And again:--
Jesus said unto the disciples, Go ye, and baptize in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19);
"the Father" here denotes the Divine Itself; "the Son" denotes this Divine Itself in a human form; and "the Holy Spirit" denotes the Divine which proceeds. Thus there is one Divine, and yet a Trinity. That the Lord is the Divine Itself under a human form, He Himself teaches in John:--
From henceforth ye have known the Father, and have seen Him; he that seeth Me seeth the Father; I am in the Father, and the Father in Me (John 14:7, 9, 10).
AC 9819. And they shall make Aaron’s garments. That this signifies through whom is the spiritual kingdom, is evident from the signification of "Aaron‘s garments," as being a representative of the spiritual kingdom of the Lord joined to His celestial kingdom (n. 9814). That the wise in heart, filled with the spirit of wisdom, were to make the garments, was because by them are meant those who are in the celestial kingdom; and the spiritual kingdom is that which is from the celestial, and thus covers it, as a garment covers the body (n. 9818).
AC 9820. To sanctify him. That this signifies thereby a representative of the Divine truth in this kingdom, is evident from the signification of "to be sanctified," as being to be imbued with Divine truth from the Lord; for the Divine truth that proceeds from the Lord is what is called "holy" in the Word, for the reason that the Lord alone is holy, thus whatever proceeds from Him (n. 9680). From this it is that the holiness which proceeds from Him is called "the Holy Spirit" (n. 9818, n. 9229).
 From this it is plain how it is to be understood that angels, prophets, and apostles are called "holy". "Holy angels" in (Matt. 25:31; Mark 8:38; Luke 9:26); "holy prophets" in (Rev. 16:6; 18:20); and "holy apostles" in (Rev. 18:20). It is to be understood, not that they were holy from themselves, but from the Lord. "Holy angels" because these are receptions of the Divine truth which is from the Lord, and therefore by them in the Word are signified truths Divine, and in general something of the Lord (n. 1925, 2821, 4085, 4295); "holy prophets" because by these is signified the Word which is Divine truth, and specifically doctrines derived from the Word (n. 2534, 3652, 7269); and "holy apostles" because by these is signified all the truth of faith and all the good of love in the complex (n. 3488, 3858, 6397).
 That the Divine truth which proceeds from the Lord is holiness itself, thus the Lord, from whom is this holiness, is evident from many passages in the Word, of which may now be adduced only the words of the Lord in John:--
Father, sanctify them in Thy truth; Thy Word is truth. For their sakes I sanctify Myself, that they also may be sanctified in the truth (John 17:17, 19);
from this it is evident that it is the Lord who sanctifies man, spirit, and angel, because He alone is holy (Rev. 15:4), and that they are holy only in so far as they receive of the Lord, that is, in so far as they receive from Him of faith and love to Him.
AC 9821. To his ministering in the priest’s office to Me. That this signifies a representative of the Lord, is evident from what was shown above (n. 9809).
AC 9822. And these are the garments which they shall make. That this signifies Divine truths in the spiritual kingdom in their order, is evident from the signification of "Aaron‘s garments," as being the spiritual kingdom joined to the celestial kingdom (n. 9814). That these garments denote Divine truths in this kingdom, is because "garments" signify truths (n. 5954, 9212, 9216), and because this kingdom is called the spiritual kingdom from the Divine truths which are there. For there are two kingdoms into which heaven is distinguished, the celestial kingdom and the spiritual kingdom: in the celestial kingdom good reigns, and in the spirit kingdom truth, both from the Lord; and because the garments of Aaron represented the latter kingdom, and these garments were an ephod, a robe, and a tunic, therefore by these are signified Divine truths in this kingdom in their order.
AC 9823. A breastplate. That this signifies Divine truth shining forth from Divine good, is evident from the signification of "the breastplate," as being Divine truth shining forth from Divine good, here in ultimates progressively from the inmost things in the heavens. For the ephod, on which was this breastplate, represented the ultimates of the spiritual kingdom, and consequently the ultimates of heaven. "The breast plate" had this signification because it was fastened upon the breast where the heart is, and was filled with precious stones, and the heart corresponds to celestial good, which is the good of love to the Lord from the Lord, and the twelve precious stones correspond to Divine truths thence derived. Hence by "the breastplate" in the supreme sense is signified Divine truth shining forth from the Divine good of the Lord. That the heart corresponds to celestial good, that is, to the good of love to the Lord from the Lord, (n. 170, 172, 176, 3635, 3883-3896, 7542, 9050, 9300, 9495); and that the twelve precious stones correspond to Divine truths which are from the Divine good, will be seen in what follows in this chapter, where this breastplate is fully described, and is called "the breastplate of judgment," and "the Urim and Thummim," from the twelve precious stones with which it was filled. That it was fastened upon the breast where is the heart, is evident from the description given of it below, where this is plainly stated in these words, "Aaron shall carry the names of the sons of Israel in the breastplate of judgment upon his heart" (verse 29); and again, "They shall be upon Aaron’s heart, when he goeth in before Jehovah; and Aaron shall carry the judgment of the sons of Israel upon his heart before Jehovah continually" (verse 30). That "judgment" also denotes the Divine truth which proceeds from the Divine good of the Lord, will be seen in what follows.
AC 9824. And an ephod. That this signifies Divine truth in this kingdom in the external form in which interior things cease, is evident from the signification of "the ephod," as being Divine truth in an external form. The reason why this is signified by "the ephod" is that by Aaron‘s garments of holiness were represented Divine truths in the spiritual kingdom in their order (n. 9822); and the ephod was the outermost of three garments; Aaron’s garments for the priest‘s office being the ephod, the robe, and the checkered tunic. That which is outermost not only contains the interior things, but the interior things also cease in it. This is the case in the human body, and consequently also in the heavens, to which the things of the human body correspond. The case is similar with truths and goods, for these make the heavens.
 As the ephod represented the outermost of the Lord’s spiritual kingdom, it was more holy than the rest of the garments, and on it Was the breastplate, in which were the Urim and Thummim, through which answers were given by the Divine. That what is most external is more holy than the internal things, is because the external holds all the interior things in their order, and in their form and connection, insomuch that if the external were removed, the internal things would be dispersed; for internal things not only cease in the external, but they are also together in it. That this is so can be known to those who know how it is with things successive and things simultaneous; namely, that successive things, which proceed and follow one another in their order, are nevertheless presented together in the ultimate things. Take for example, end, cause, and effect; the end is the first in order, the cause is the second, and the effect is the ultimate. So also do they advance in succession. Nevertheless the cause is presented simultaneously in the effect, which is the ultimate; and the end is so presented in the cause. Consequently the effect is the completion, in which the interior or prior things are collected together and are lodged.
 The case is similar in man, with will, thought, and action. To will comes first, to think second, and to do is the ultimate, and this is also the effect in which the prior or interior things come forth in simultaneous order. For in so far as the act contains within itself that which the man is thinking, and that which he is willing, so far the interior things are held together in their form and in their connection. It is from this that it is said in the Word, that man will be judged according to his deeds, or according to his works, which means that he will be judged according to his thought and will, for these are in his deeds as the soul is in his body. As then the interior things are presented simultaneously in the ultimate, it follows that, as already said, if the order is perfect, the ultimate is accounted more holy than the interior things, for therein is complete the holiness of the interior things.
 As the interior things are together in the ultimate ones (as for instance, as just said, man‘s thought and will are together in his deeds or works; or in regard to spiritual things, his faith and love are so), therefore John was beloved by the Lord more than the rest of the disciples, and lay on His breast (John 13:23; 21:20, 22), for the reason that this disciple represented the works of charity. (n. 2135a, 2760, 3934). From this it is also evident why the external or ultimate which is in perfect order, is more holy than the internal things regarded singly; for when the Lord is in the ultimate, He is simultaneously in all things, and when He is in this, the interior things are held together in their order, connection, and form; and under super-vision and guidance at His good pleasure. This is the secret which is meant in (n. 9360), which see.
 This then is the reason why the ephod, being a representative of the ultimate in the Lord’s spiritual kingdom, was accounted more holy than the rest of the garments of the priesthood. Wherefore the ephod was the chief priestly vestment, and was made of threads of gold in the midst of blue, of crimson, of scarlet double-dyed, and of fine twined linen (Exod. 39:3); but the rest of the priests had ephods of linen (1 Sam. 2:18; 22:18). On this account also the ephod stood for all the vestments of a priest, and he was said "to wear the ephod," whereby was signified that he was a priest (1 Sam. 2:28; 14:3). On this account also the breastplate was fastened to the ephod, and answers were given by means of the Urim and Thummim thereon, for the reason that this vestment was a representative of the ultimate in the Lord‘s spiritual kingdom; and Divine answers are presented in ultimates, for they pass through all the interior things in succession, and are there dictated, cause there they cease. That answers were given when the priests were clothed with the ephod, is evident from (1 Samuel 23:6-13; 30:7, 8); and also Hosea:--
The sons of Israel tarried many days without king, and without prince, and without sacrifice, and without pillar, and without ephod, and teraphim (Hosea 3:4);
where "teraphim" signify Divine answers, for answers were formerly given by means of these (Zech. 10:2). Moreover in the original tongue the word "ephod" comes from "to enclose all the interior things," as is evident from the meaning of the word in (Exodus 29:5; Leviticus 8:7).
AC 9825. And a robe. That this signifies Divine truth there in the internal form, is evident from the signification of "the robe," as being the middle of the spiritual kingdom, thus the truth itself which is there; for by Aaron’s garments was represented the Lord‘s spiritual kingdom (n. 9814), thus the truths which are there, in their order (n. 9822) and as this kingdom has been distinguished into three degrees, the inmost, the middle, and the external, therefore by "the robe" was signified that which is in the middle of this kingdom. The reason why this kingdom has been distinguished into three degrees, is that the inmost there communicates with the celestial, and the external with the natural, and therefore the middle partakes equally of both. Moreover, in order that anything may be perfect, it must be distinguished into three degrees. This is the case with heaven, and with the goods and the truths in it. That there are three heavens is known; consequently there are three degrees of goods and truths there. Each heaven also is distinguished into three degrees; for its inmost must communicate immediately with what is higher, and its external with what is lower, and so, through these, its middle must communicate with both, whence comes its perfection. The case is the same with the interiors of man, which in general have been distinguished into three degrees, namely, into the celestial, the spiritual, and the natural; in like manner each of these into its own three degrees; for a man who is in the good of faith and of love to the Lord is a heaven in the least form corresponding to the greatest (n. 9279). Such also is the case in all things of nature. That the natural of man has been distinguished into three degrees, (n. 4570), and in general all his interior and exterior things, (n. 4154). The reason of its being so, is that everywhere there must be end, cause, and effect; the end must be the inmost, the cause the middle, and the effect the ultimate, in order that the thing may be perfect. It is from this that in the Word "three" signifies what is complete from beginning to end (n. 2788, 4495, 7715, 9198, 9488, 9489). From all this it can be known why Aaron’s garments of holiness were an ephod, a robe, and a tunic; and that the ephod represented the external, the robe the middle, and the tunic the inmost, of the spiritual kingdom.
 As the robe represented the middle in the spiritual kingdom, and the middle partakes of both the others, it is taken representatively for that kingdom itself, as in the first book of Samuel:--
Samuel turned about to go away, but Saul laid hold upon the skirt of his robe, and it was rent; wherefore Samuel said, Jehovah shall rend the kingdom of Israel from upon thee this day, and shall give it to thy companion who is better than thou (1 Samuel. 15:27, 28);
from these words it is evident that "the rending of the skirt of Samuel‘s robe" signified the rending of the kingdom of Israel from Saul, for "the kingdom of Israel" signifies the Lord’s spiritual kingdom (n. 4286, 4598, 6424, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805). In like manner in the same:--
David cut off the skirt of Saul‘s robe privily; and when he showed it to Saul, Saul said, Now I know that reigning thou shalt reign, and the kingdom of Israel shall continue in thine hand (1 Samuel 24:4, 5, 11, 20).
When Jonathan made a covenant with David, he stripped himself of his robe, and gave it to David, even to his sword, to his bow, and to his girdle (1 Sam. 18:3, 4);
by which was represented that Jonathan, who was the heir, abdicated the kingdom of Israel and transferred it to David.
 As a robe represented the spiritual kingdom, so likewise it represented the truths of this kingdom in general. The truths of this kingdom are what are called spiritual truths, which are in the intellectual part of man. These are signified by "robes" in Ezekiel:--
All the princes of the sea shall come down from upon their thrones, and shall cast away their robes, and put off the garments of their embroidery (Ezek. 26:16);
this is said of Tyre, by which are signified the knowledges of good and truth (n. 1201); the vastation of these in the church is here described; "the robes which they shall cast away" denote the truths of faith which are in the intellectual part; but "the garments of embroidery" denote the memory-knowledges which are in the natural (n. 9688). The reason why these truths are signified, is that the truth which belongs to the understanding reigns in the Lord’s spiritual kingdom; but in the celestial kingdom the good which belongs to the will. In Matthew:--
The scribes and Pharisees do all their works to be seen of men, and enlarge the borders of their robes (Matt. 23:5);
where "enlarging the borders of the robes" denotes to speak truths grandiloquently, merely to be heard and seen by men. That such things are signified by "the robe," will be seen still better from the description of it below in this chapter (verses 31-35).
AC 9826. And a tunic of checker work. That this signifies Divine truth there inmostly proceeding immediately from the Divine celestial, is evident from the signification of "a tunic," as being natural truth; but when said concerning Aaron, whose garments represented the truths of the Lord‘s spiritual kingdom (n. 9814, 9822), "the tunic" denotes the inmost Divine truth in this kingdom, thus that which proceeds most nearly from the Divine celestial, which is the Lord’s Divine good in the inmost heaven. That such things are signified by "tunics," (n. 4677). For there are three heavens-the inmost which is called celestial, the middle which is called spiritual, and the ultimate which approaches what is natural. In the inmost heaven reigns the good of love to the Lord, in the middle heaven the good of charity toward the neighbor, and in the ultimate heaven the good of faith. These heavens are most distinct one from another, insomuch that he who is in one heaven cannot possibly pass into another; and yet they are one heaven, being joined together by means of intermediate angelic societies; and in this way one heaven proceeds from another. As therefore the garments of Aaron represent the spiritual heaven, and thus the truths of this heaven in their order, it is evident that by the inmost garment, which is called "a tunic of checker work," is represented the inmost truth there which proceeds immediately from the Divine celestial. It is said to be "of checker work," because it was woven, as is evident from what follows in the book of Exodus:--
They made tunics of fine linen, the work of the weaver, for Aaron, and for his sons (Exod. 39:27);
that the tunics were of fine linen was in order that truth from a celestial origin might be represented. That such truth is signified by "fine linen," (n. 9469).
AC 9827. And a miter. That this signifies intelligence and wisdom, is evident from the signification of "a miter," as being intelligence and wisdom. A "miter" has this signification because it is a covering for the head, and by "the head" are signified the interior things of man that belong to intelligence and wisdom (n. 9656). All articles of clothing derive their signification from the part of the body which they cover; as for instance that which covers the breast, like the breastplate; that which covers the loins, like the breeches; that which covers the feet, like the stockings; that which covers the soles of the feet, like the shoes; and so likewise that which covers the head, like the miter, the tiara, the cap.
 That such is the case is evident from the representatives in the other life. When wisdom and intelligence are taken away from spirits, as is the case when angelic societies are removed from them, the covering of the head appears to be taken away from them; and as soon as this is done they become stupid, and have no perception of truth and good; but afterward, as intelligence and wisdom return, the head is again covered. But in that life the coverings of the head do not so much signify the wisdom which is of good, as the intelligence which is of truth. The miter which belonged to Aaron, however, signifies wisdom also, because it was of fine linen, and the crown of holiness was placed upon it, which was a plate of pure gold, on which was engraven "Holiness to Jehovah" (verses 36-38); and in (Exod. 29:6; 39:28). But "the miter of linen," and the other garments of linen, which also were for Aaron, signified the intelligence that is of truth; but not the wisdom that is of good. Concerning these garments and this miter, (Lev. 16:4; Ezek. 44:18). For "linen" signifies truth in man‘s natural (n. 7601); thus a "miter of linen" denotes natural intelligence.
 They who do not know how the case is with representatives and correspondences, can with difficulty be led to believe that such things are signified. But let them consider that in heaven spiritual things are perceived in the place of natural things; thus that in place of the miter, and in general in place of garments, such things are perceived as belong to intelligence and wisdom, and also to faith and love; in general such things as belong to truth and good; for all these are spiritual things, because heaven is a spiritual world. Let them consider also that the garments of Aaron were described and commanded by Jehovah on Mount Sinai, and that therefore within every detail there is the Divine celestial, and this is unfolded solely by means of knowledges about correspondences and representatives.
AC 9828. And a belt. That this signifies a general bend, in order that all things may look to one end, is evident from the signification of a "belt," or "girdle," as being a general bond; for it gathers up, encloses, holds in connection, and secures all the interior things, which without it would be set loose, and would be scattered. That "the belt" denotes a general bond to the intent that all things may look to one end, is because in the spiritual world the end reigns, insomuch that all things there may be called "ends;" for the Lord’s kingdom, which is a spiritual world, is a kingdom of uses, and uses there are ends: thus it is a kingdom of ends. But the ends there follow one another and are also associated together in a varied order; the ends which follow one another being called "intermediate ends," but the ends which are associated together being called "consociate ends." All these ends have been so mutually conjoined and subordinated that they look to one end, which is the universal end of them all. This end is the Lord; and in heaven with those who are receptive, it is love and faith in Him. Love is there the end of all their wills, and faith is the end of all their thoughts, these being of the understanding.
 When each and all things look to one end, they are then kept in an unbroken connection, and make a one; for they are under the view, the government, and the providence of One who bends all to Himself in accordance with the laws of subordination and consociation, and thus conjoins them with Himself; and also at the same time bends them to their companions in a reciprocal manner, and in this way conjoins them with each other. From this it is that the faces of all in heaven are kept turned to the Lord, who is the Sun there, and is thus the center to which all look; and this, wonderful to say, in whatever direction the angels may turn (n. 3638). And as the Lord is in the good of mutual love, and in the good of charity toward the neighbor-for He loves all, and through love conjoins all-therefore the angels are also turned to the Lord by regarding their companions from this love.
 For this reason those things which are in ultimates, and which gather up and enclose, in order that each and all things may be kept together in such a connection, were represented by belts or girdles; which in the spiritual world are nothing else than goods and truths in the ultimates, or in the extremes, and which enclose the interior things. By the girdles around the loins were represented celestial goods, and by the girdles around the thighs, and also around the breast, were represented spiritual goods and truths in the ultimates or extremes.
 Such things are signified by "the girdles of the loins in the following passages:--
Jehovah said unto the prophet, Buy thee a linen girdle, and put it upon thy loins; but thou shalt not draw it through water. So I bought a girdle, and put it upon my loins. Then the word of Jehovah was made unto me, saying, Take the girdle, and go to Euphrates, and hide it in a hole of the rock. At the end of many days I went to Euphrates, and took again the girdle, and behold it was corrupt, it was profitable for nothing. Then said Jehovah, This evil people, who refuse to hear My words, and are gone after other gods, shall be even as this girdle, which is profitable for nothing (Jer. 13:1-10);
in the spiritual sense by "the linen girdle" is here meant the good of the church, which encloses and holds together in connection the truths in it. Because the good of the church was at that time non-existent, and the truths were consequently dispersed, it is said that it should "not be drawn through water;" for "water" denotes the truth which purifies and thus restores. "The hole of the rock in which the girdle was hid" truth falsified; "the Euphrates" denotes the extension and boundary of the celestial things of good in their ultimate. He who does not know the nature of the Word, may suppose that this is only a comparison of the people and their corruption with the girdle and its corruption; but in the Word all comparisons and metaphorical sayings are real correspondences (n. 3579, 8959). Unless everything in this passage had a correspondence, it would never have been commanded that the girdle should not be drawn through water, that it should be put upon the loins, and that the prophet should go to the Euphrates, and should hide it there in a hole of the rock. It is said that the girdle should be "put upon the loins," because from correspondence "the loins" signify the good of celestial love (n. 3021, 4280, 5050-5062); thus the placing of the girdle upon the loins denotes conjunction with the Lord through the good of love by the mediation of the Word.
 That a "girdle" denotes good bounding and conjoining is plain also in Isaiah:--
There shall go forth a rod out of the stem of Jesse; righteousness shall be the girdle of His loins, and truth the girdle of His thighs (Isa 11:1, 5);
this is said of the Lord; "the righteousness that shall be the girdle of the loins" denotes the good of His love which protects heaven and the church. It is said of the sons of Israel that when they ate the passover, "their loins were to be girded" (Exod. 12:11); which signifies that thus all things were in order, and prepared to receive good from the Lord, and were ready for action (n. 7863). It is from this that those who are ready are said to be "girded," as is said also of the seven angels in the Apocalypse:--
There went forth from the temple the seven angels that had the seven plagues, clothed in linen white and shining, and girt about the breast with golden girdles (Rev. 15:6).
 It is said of Elijah:--
He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8);
and in like manner of John:--
John had clothing of camel‘s hair, and a leathern girdle about his loins (Matt. 3:4).
Elijah and John were so clothed and girded because they both represented the Word; and therefore their garments denote the Word in the external sense which is natural; for "the hair" denotes the natural (n. 3301, 5247, 5569-5573). "Camels" denote general memory-knowledges in the natural (n. 3048, 3071, 3143, 3145) "leather" and "skin" signify what is external (n. 3540); thus a "leathern girdle" signifies that which gathers up, encloses, and holds together in connection, the interior things. That Elijah represented the Word, (n. 2135a, 2762, 5247); and in like manner John the Baptist, (n. 9372).
 As truths and goods are set loose and are dispersed by evil deeds, it is said of Joab after he had slain Abner with deceit, that "he put the bloods of war in his girdle that was on his loins" (1 Kings 2:5), by which is signified that he had dispersed and destroyed these things; and therefore when truths have been dispersed and destroyed, it is said that "instead of a girdle there shall be a rent, and instead of a work of entwining, baldness" (Isa. 3:24); speaking of the daughters of Zion, by whom are signified the goods that belong to the celestial church; "a rent instead of a girdle" denotes the dispersion of celestial good.
 It is also said of Oholibah, which is Jerusalem, in Ezekiel:--
When she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, girded with girdles on their loins, she doted upon them (Ezek. 23:14-16);
by which are signified truths profaned; for "the Chaldeans" denote those who profess truths outwardly, but inwardly deny them, and thus profane them; "men portrayed upon the wall" denote appearances of truth in outward things; and in like manner "images portrayed with vermilion;" "the girdles with which they were girt on the loins" denote the goods which they feign in order that their truths may be believed.
 From all this it can now be seen what was signified in the representative church by the "girdles," which gather together the garments into one. But that such things were signified can with difficulty be brought to the belief of the natural man, for the reason that he can with difficulty cast away the natural idea about girdles, and about garments in general; and in its place take to himself the spiritual idea, which is that of good holding this together in connection; for the natural thing, which appears before the sight, keeps the mind bed on itself, and is not removed unless the intellectual sight can be raised even into the light of heaven, and the man thus be able to think almost abstractedly from natural things. When this is done, there enter the spiritual things of the truth of faith and the good of love, which are imperceptible to the merely natural man.
AC 9829. And they shall make garments of holiness for Aaron thy brother, and for his sons. That this signifies thereby a representative of the spiritual kingdom joined to the celestial kingdom, is evident from what was shown above (n. 9814).
AC 9830. That he may minister to Me in the priest’s office, signifies a representative of the Lord (n. 9809, 9810). EXODUS 28:3-4 previous - next - text - summary - Exodus - Full Page
|Author: E. Swedenborg (1688-1772).||Design: I.J. Thompson, Feb 2002.||www.BibleMeanings.info|