9930.“你要用纯金作一面牌”表从主的神性良善所获得的光照。这从“一面牌”和“金”的含义清楚可知：“一面牌”是指光照；“金”是指爱之良善，在此是指主的神性良善，因为它上面刻着“归耶和华为圣”。“金”表示爱之良善（参看113，1551，1552，5658，6914，6917，8932，9490，9510，9874，9881节）。“牌”表示光照是由于它的光辉，因为它从亚伦额上的金子发光，一切光辉都表示诸如天堂中从显为太阳的主那里发出的光照。天堂里的光照就是源于从显为太阳的主发出的神性真理的智慧和聪明；因为这真理光照他们的内层。他们的内层对应于人心智的理解力部分，当此人对教会和天堂的真理一种觉知时，这理解力部分就被主光照；理解力是接受的主体；因为没有一个主体，就没有接受。“牌”之所以表示从主的神性良善所获得的光照，是因为它上面刻着：“归耶和华为圣”，它被系在冠冕的前面、亚伦的额上。来自耶和华的“圣”是指从主的神性良善发出的神性真理（6788，8302，8330，9229，9680，9820节）。为了可以代表产生聪明和智慧的光芒或光照，这面牌子被系在冠冕的前面。
“牌”因表示从主的神性良善所获得的光照，故还被称为“圣冠上的牌”，以及“圣冠”；因为一个冠冕就是神性良善的一个代表，“圣”是指从这良善发出的神性真理，如前所述。它被称为“圣冠上的牌”，这一点明显可见于出埃及记后面的经文：
最后他们用纯金作圣冠上的牌，在上面按刻印章之法，刻着归耶和华为圣。（出埃及记39:30）
它还被称为“圣冠”，这一点明显可见于出埃及记的另一处经文：
把冠冕戴在他头上，将圣冠加在冠冕上。（出埃及记29:6）
利未记：
把冠冕戴在他头上，在冠冕的前面钉上金牌，就是圣冠。（利未记8:9）
冠冕代表神性真理从中发出的神性良善，这一点从王冠明显看出来；因为王代表神性真理方面的主（参看2015，2069，3009，4581，4966，5044，5068，6148节）；这就是为何他们将冠冕戴在头上，将杖拿在手中；因为冠冕代表出于神性良善的治理，杖代表出于神性真理的治理。
“冠冕”具有这种含义，这一点从下列经文明显看出来，诗篇：
我要叫大卫的角长起来；我为我的受膏者预备一盏灯。我要使祂的仇敌披上羞耻，但祂的冠冕要在祂自己身上兴旺。（诗篇132:17，18）
“大卫”在此是指主（1888节），“受膏者”也是指主（3008，3009节）；祂的“角”是指能力（2832，9081节）；“灯”是指神性真理，就是聪明的源头（9548，9783节）；“冠冕”是指神性真理，就是智慧的源头，以及祂治理的主要动机。经上之所以说表示智慧的祂的冠冕要兴旺，是因为就人身而言，祂通过与地狱争战并得胜而在世上获得智慧（8273，9528e节），地狱则是将披上羞耻的祂的仇敌。
又：
你恼怒你的受膏者，将祂的冠冕判罚于地。（诗篇89:38，39）
此处“受膏者”也表示主；“恼怒”表示当祂与地狱争战时所存在的一种试探的状态；“恼怒”和“判罚”描述了那时或那种状态下的一种悲伤（试探的最后阶段就像判罚），如主在十字架上最后的哀号，说祂被离弃了。因为十字架是祂最后的试探，或与地狱的争战；这最后的试探之后，祂就披上神性良善，以这种方式将祂的神性人身与祂里面的神性本身合一。
以赛亚书：
到那日，万军之耶和华必作祂余剩之民的荣冠华冕。（以赛亚书28:5）
“荣冠”表示智慧，就是对来自神的良善的一种洞察；“华冕”表示聪明，就是对来自这良善的真理的一种理解；本节经文论及民中的神性事物；“民”在此表示教会，因为他们在教会所在之地。
同一先知书：
我因锡安必不静默，为耶路撒冷必不休息，直到她的公义如光辉发出，她的救恩如灯燃烧。你在耶和华的手中要作为华冠，在你神的手上必作为王冕。（以赛亚书62:1，3）
“锡安”和“耶路撒冷”表示教会，“锡安”表示属天教会，“耶路撒冷”表示从它延伸而来的属灵教会；“华冠”是指智慧，就是对良善的一种洞察；“王冕”是指聪明，就是对真理的一种理解。由于“冠”表示智慧，或对良善的洞察，故经上说它要在“耶和华的手中”；由于“冕”表示聪明，或对真理的一种理解，故经上说它要“在神的手上”。因为当论述的主题是良善时，经上就用“耶和华”这个名；当论述的主题是真理时，经上就用“神”这个名（2586，2769，6905节）。
耶利米书：
你要对君王和太后说，你们当放低自己，坐在下边。因你们的头饰，就是你们华美的冠冕，已经脱下来了。（耶利米书13:18）
“华美的冠冕”表示智慧，就是对源于神性真理的良善的一种洞察；因为“华美”是指教会的神性真理（9815节）。同一先知书：
我们心中的快乐止息，我们的舞蹈变为哀悼。我们头上的冠冕落下。（耶利米哀歌5:15，16）
“头上的冠冕”表示那些属于教会的人从神性真理所获得的智慧，这智慧将他们置于在其他人民之上，赋予他们一种权威。
以西结书：
我也将珠宝戴在你鼻子上，将耳环戴在你耳朵上，将华美的冠冕戴在你头上。（以西结书16:12）
此处论述的主题是教会的建立。“戴在鼻子上的珠宝”表示对良善的觉知；“戴在耳朵上的耳环”表示对真理的觉知，以及顺从；“戴在头上的冠冕”是指由这种觉知产生的智慧。约伯记：
他从我身上剥去我的荣耀，摘去我头上的冠冕。（约伯记19:9）
“冠冕”表示聪明，就是对神性真理的一种理解（9429节）；“头上的冠冕”表示由此产生的智慧。
启示录：
我看见二十四位长老坐在宝座上，身穿白衣，头上戴着金冠冕。他们就俯伏在坐宝座的面前，敬拜那活到世世代代的，又把他们的冠冕放在宝座前。（启示录4:4，10）
“二十四位长老”表示所有处于真理所产生的良善之人，抽象意义上表示由真理所产生的一切良善（6524，9404节）；“宝座”是指从神来的真理（5313，6397，8625，9039节）；“他们头上的金冠冕”是从神所获得的智慧的代表，因为它是从神那里获得的，所以他们将他们的冠冕放在那坐宝座的面前。
由于智慧的良善是通过试探的争战获得的，而在试探的争战中，进行争战的是信之真理，所以那些与邪恶和虚假争战，并得胜的人得到冠冕的赏赐。也正因如此，殉道的冠冕是主所规定作为战胜邪恶标志的象征。“冠冕”是战胜邪恶的赏赐，因而表示智慧的良善，因为这些是赏赐，这一点也从启示录清楚看出来：
我就观看，见有一匹白马；骑在马上的拿着弓，并有冠冕赐给他。他便出来，胜了又要胜。（启示录6:2）
“白马和骑在马上的”表示圣言方面的主（2760-2762节）；“弓”是指用来进行争战的真理的教义（2686，2709节）。由此明显可知，由于所论述的主题是主，所以“冠冕”表示神性良善，这就是胜利的赏赐。
另一处：
我又观看，见有一片白云，云上坐着一位好像人子，头上戴着金冠冕，手里拿着快镰刀。（启示录14:14）
“白云”表示圣言的字义（4060，4391，5922，6343e，6752，8781节）；“人子”表示从主发出的神性真理（9807节）；“金冠冕”表示神性真理所源于的神性良善；“快镰刀”表示对邪恶和虚假的驱散。又：
你务要至死忠心，我就赐给你那生命的冠冕。（启示录2:10）
又：
看哪，我必快来，你要持守你所有的，免得人夺去你的冠冕。（启示录3:11）
“冠冕”表示由真理所产生的良善，因而表示智慧，因为这是对由信之真理所产生的爱之良善的洞察。由此可见“冠冕”表示什么，“圣冠”，就是上面刻着“归耶和华为圣”的金牌由此表示什么。
Potts(1905-1910) 9930
9930. And thou shalt make a plate of pure gold. That this signifies enlightenment from the Lord's Divine good, is evident from the signification of "a plate," as being enlightenment; and from the signification of "gold," as being the good of love, here the Lord's Divine good, because there was inscribed upon it, "Holiness to Jehovah." (That "gold" denotes the good of love, see n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510, 9874, 9881.) That "the plate" denotes enlightenment, was from its brightness, for it was resplendent from gold upon Aaron's forehead, and all brightness signifies enlightenment such as is in the heavens from the Lord as the Sun. Enlightenment in the heavens is wisdom and intelligence from the Divine truth proceeding from the Lord from that Sun, for this enlightens their interiors. Their interiors correspond to the understanding with man, which is enlightened by the Lord when the truth and good of the church and heaven are perceived; for the understanding is the recipient subject; because without a subject there is no reception. That this "plate" denotes enlightenment from the Lord's Divine good, is because upon it was inscribed "Holiness to Jehovah," and it was placed upon the front of the miter, which was upon Aaron's head. The "holiness" which is from Jehovah denotes the Divine truth that proceeds from the Lord's Divine good (n. 6788, 8302, 8330, 9229, 9680, 9820). In order that this plate might represent the shining forth, that is, the enlightenment, from which come wisdom and intelligence, it was bound on the forefront of the miter. [2] As by "the plate" was signified enlightenment from the Lord's Divine good, it was also called "the plate of the crown of holiness," and likewise "the crown of holiness;" for a crown is a representative of Divine good, and "holiness" denotes the Divine truth thence proceeding, as was said above. That it was called "the plate of the crown of holiness," is plain in what follows in this book of Exodus:
Lastly they made the plate of the crown of holiness of pure gold, and wrote upon it with the writing of the engravings of a signet, Holiness to Jehovah (Exod. 39:30). That it was also called "the crown of holiness," is evident from another passage in Exodus:
Thou shalt set the miter upon his head, and put the crown of holiness upon the miter (Exod. 29:6). He set the miter upon his head; and upon the miter, opposite the faces of it, did he set the plate of gold, the crown of holiness (Lev. 8:9). [3] That a crown represented Divine good from which is Divine truth, is evident from the crowns of kings; for kings represented the Lord in respect to Divine truth (see n. 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148); wherefore they had a crown on the head, and a scepter in the hand; for government from Divine good was represented by a crown, and government from Divine truth by a scepter. [4] That a "crown" has this signification is evident from the following passages. In David:
I will make a horn to bud unto David; I will set in order a lamp for Mine anointed. His enemies will I clothe with shame; but upon Himself shall His crown flourish (Ps. 132:17, 18);
"David" here denotes the Lord (n. 1888), like the "anointed" (n. 3008, 3009); his "horn" denotes power (n. 2832, 9081); "a lamp" denotes the Divine truth from which is intelligence (n. 9548, 9783); the "crown" denotes the Divine good from which is wisdom, and from which is also His government; the crown, which denotes wisdom, is said "to flourish" because in respect to the Human He acquired wisdom in the world by means of combats against and victories over the hells (n. 9548, 9783), which are the "enemies that shall be clothed with shame." [5] Again:
Thou art angry with Thine anointed, Thou hast condemned His crown even to the earth (Ps. 89:38, 39);
where also "the anointed" denotes the Lord; "anger" denotes a state of temptations which existed when He was in combats with the hells; the lamentation at that time is described by "anger" and "condemnation;" as for instance the last lamentations of the Lord on the cross, that He was "forsaken;" for the cross was the last of the temptations, that is, of the combats with the hells; and after this last temptation He put on Divine good, and in this way united His Divine Human to the Divine Itself that was in Him. [6] In Isaiah:
In that day shall Jehovah Zebaoth be for a crown of adornment, and for a diadem of comeliness, to the remains of His people (Isa. 28:5);
where "a crown of adornment" denotes the wisdom which is of good from the Divine; "a diadem of comeliness," the intelligence of truth from this good; this is predicated of Divine things with the people; the "people" here denote the church, because it was there. [7] In the same:
For Zion's sake I will not be silent, and for Jerusalem's sake I will not rest, until her righteousness go forth as brightness, and her salvation burn as a lamp; and thou shalt be a crown of comeliness in the hand of Jehovah, and a miter of the kingdom in the hand of thy God (Isa. 62:1, 3). By "Zion" and "Jerusalem" is meant the church, by "Zion" the celestial church, and by "Jerusalem" the spiritual church thence derived; "a crown of comeliness" denotes the wisdom which is of good, and "a miter of the kingdom," the intelligence which is of truth; and as by "a crown" is signified the wisdom which is of good, therefore it is said to be "in the hand of Jehovah;" and as by "a miter" is signified the intelligence which is of truth, therefore it is said to be "in the hand of God;" for where good is treated of, the name "Jehovah" is used, and where truth is treated of, the name "God" (n. 2586, 2769, 6905). [8] In Jeremiah:
Say thou to the king and to the mistress, Renounce yourselves, sit down; for the adornment of your head is come down, even the crown of your comeliness (Jer. 13:18);
where "the crown of comeliness" denotes the wisdom which is of good from Divine truth, for "comeliness" denotes the Divine truth of the church (n. 9815). In the same:
The joy of our heart hath ceased; our dance is turned into mourning; the crown of our head is fallen (Lam. 5:15, 16). "The crown of the head" denotes the wisdom which those who are of the church have from Divine truth, by virtue of which they are more excellent than the rest of the peoples, and hence have a kind of government. [9] In Ezekiel:
He put a jewel upon thy nose, and earrings in thine ears, and a crown of adornment upon thine head (Ezek. 16:12). The subject here treated of is the setting up of the church; "a jewel upon the nose" denotes the perception of good; "earrings in the ears" denote the perception of truth, and obedience; "a crown upon the head" denotes the wisdom thence derived. In Job:
He hath stripped me of my glory, and taken away the crown of my head (Job 19:9);
where "glory" denotes the intelligence which is of Divine truth (n. 9429); "the crown of the head" denotes the wisdom thence derived. [10] In Revelation:
Upon the thrones I saw four and twenty elders, clothed in white garments; who had upon their heads golden crowns. They fell down before Him that was sitting upon the throne, and worshiped Him that liveth forever and ever, and cast their crowns before the throne (Rev. 4:4, 10). The "four and twenty elders" signify all those who are in good from truths, and in the abstract sense all goods from truths (n. 6524, 9404); the "thrones" denote truths from the Divine (n. 5313, 6397, 8625, 9039); the "golden crowns on their heads" are representatives of wisdom from the Divine, and because this is from the Divine, therefore they cast them before Him that was sitting upon the throne. [11] As the good of wisdom is acquired by means of temptation combats, which are carried on by means of the truths of faith, therefore crowns were assigned to those who fought against evils and falsities and overcame; and for this reason also the crowns of martyrdom were badges of command from the Lord over evils. That "crowns" denote the rewards of victory over evils, and that for this reason they denote the goods of wisdom, because these are the rewards, is also evident from Revelation:
I saw, and behold a white horse; and he that sat upon it had a bow; and there was given unto him a crown; and he went forth conquering, and to conquer (Rev. 6:2). The "white horse and he that sat upon it" signify the Lord as to the Word (n. 2760-2762); "a bow" denotes the doctrine of truth, by means of which the combat is waged (n. 2686, 2709); from this it is evident that the "crown," because said of the Lord, denotes the Divine good, which is the reward of victory. [12] And in another passage:
Afterward I saw, and behold a white cloud; and upon the cloud one sitting like unto the Son of man, having upon his head a golden crown, and in his hand a sharp sickle (Rev. 14:14). "A white cloud" denotes the literal sense of the Word (n. 4060, 4391, 5922, 6343, 6752, 8781); "the Son of man" denotes the Divine truth which is from the Lord (n. 9807); "a golden crown," the Divine good from which is the Divine truth; "a sharp sickle" denotes the dispersing of evil and falsity. And again:
Be thou faithful unto death, and I will give thee the crown of life (Rev. 2:10). Behold I come quickly; hold fast that which thou hast, that no one take thy crown (Rev. 3:11). The "crown" denotes good from truths, thus wisdom; for this belongs to the good of love from the truths of faith. From all this it can now be seen what is signified by a "crown," and what by "the crown of holiness," which was the plate of gold on which was engraved "Holiness to Jehovah."
Elliott(1983-1999) 9930
9930. 'And you shall make a plate of pure gold' means enlightenment received from the Lord's Divine Good. This is clear from the meaning of 'a plate' as enlightenment; and from the meaning of 'gold' as the good of love, at this point the Lord's Divine Good since 'Holiness to Jehovah' was inscribed on the plate. For the meaning of 'gold' as the good of love, see 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510, 9874, 9881. 'A plate' means enlightenment on account of its brightness, for light shone from the gold on Aaron's forehead, and all brightness is a sign of enlightenment, as that in the heavens is which radiates from the Lord as the Sun. Enlightenment there consists in wisdom and intelligence derived from Divine Truth emanating from the Lord; for this Truth brings light to the interiors of those who are there. Their interiors answer to the understanding part of a person's mind, which is enlightened by the Lord when the person has a perception of the Church's and heaven's truth and goodness, the understanding being the subject that receives; for there is no reception without a subject.a The reason why 'the plate' means enlightenment from the Lord's Divine Good is that 'Holiness to Jehovah' was inscribed on it, and it was placed on the front of the turban which was on Aaron's head. Holiness which comes from Jehovah is Divine Truth emanating from the Lord's Divine Good, 6788, 8302, 8330, 9229, 9680, 9820. In order to represent the radiance or enlightenment that result in intelligence and wisdom the plate was tied to the front of the turban.
[2] Since 'the plate' meant enlightenment received from the Lord's Divine Good it was also called 'the plate of the crown of holiness' as well as 'the crown of holiness'; for a crown is a representative sign of Divine Good, and holiness is the Divine Truth emanating from that Good, as has been stated above. The fact that it was called the plate of the crown of holiness is evident further on in this Book of Exodus,
Finally they made the plate of the crown of holiness from pure gold; and they wrote an inscription on it, like the engraving of a signet,b Holiness to Jehovah. Exod 39:30.
The fact that it was also called the crown of holiness is evident elsewhere in Exodus,
You shall place the turban on his head, and put the crown of holiness onto the turban. Exod 29:6.
And in Leviticus,
He placed the turban on his head, and placed on the turban, on the front of it,c the plate of gold, the crown of holiness. Lev 8:9.
[3] The fact that the crown represented Divine Good from which Divine Truth emanates is clear from the crowns that the kings wore. For the kings represented the Lord in respect of Divine Truth, see 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148, and this was why they wore a crown on their head and held a sceptre in their hand, government animated by Divine Good being meant by the crown, and government inspired by Divine Truth by the sceptre.
[4] This meaning of 'the crown' is clear from the following places: In David,
I will make the horn of David to spring forth, I will make ready a lamp for My Anointed. His enemies I will clothe with shame, but upon Himself His crown will flourish. Ps 132:17, 18.
'David' here is the Lord, 1888, as is 'the Anointed', 3008, 3009. His 'horn' is power, 2832, 9081; 'lamp' is Divine Truth, which is the source of intelligence, 9548, 9783; 'crown' is Divine Good, which is the source of wisdom and also the mainspring of His government. It says that His crown, meaning wisdom, is going 'to flourish' on account of what He acquired to Himself in the world, to His Humanity, through conflicts with and victories over the hells, 8273, 9528 (end), the hells being His enemies who will be clothed with shame.
[5] In the same author,
You are angryd with Your Anointed, You have condemned His crown right down to the ground.e Ps 89:38, 39.
Here also 'the Anointed' stands for the Lord. 'Anger' stands for a state involving temptations, which was a state when He was engaged in conflicts with the hells. An expression of grief in that state is what the anger and condemnation describe (a final phase of temptation seems like condemnation), such as with the Lord's last grievous cry on the Cross that He was forsaken. For the Cross was the last of His temptations or conflicts with the hells; and after that last temptation He took on Divine Good, and in so doing united His Divine Human to Deity itself, which was within Him.
[6] In Isaiah,
On that day Jehovah Zebaoth will be a crown of adornment and a turban of beauty for the remnant of His people. Isa 28:5.
'A crown of adornment' stands for wisdom, which is a discernment of good from God, and 'a turban of beauty' for intelligence, which is an understanding of truth from that good. What is stated in this verse has regard to things among the people which were Divine, 'people' meaning the Church since they were where the Church existed.
[7] In the same prophet,
For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest, until her righteousness goes forth as brightness, and her salvation as a lamp [that] burns. And you will be a crown of beauty in the hand of Jehovah, and a royal turban in the hand of your God. Isa 62:1, 3.
'Zion' and 'Jerusalem' are used to mean the Church, 'Zion' the celestial Church, and 'Jerusalem' the spiritual Church that extends from it. 'A crown of beauty' is wisdom, which is a discernment of good, and 'a royal turban' is intelligence, which is an understanding of truth. And since 'a crown' means wisdom, or discernment of good, it is said to be 'in the hand of Jehovah'; and since 'a turban' means intelligence, or an understanding of truth, it is said to be 'in the hand of God'. For when the subject is good the name 'Jehovah' is used, and when it is truth the name 'God' is used, 2586, 2769, 6905.
[8] In Jeremiah,
Say to the king and queen mother,f Lower yourselves, sit down, for the adornment of your head, the crown of your beauty, has come down. Jer 13:18.
'The crown of beauty' stands for wisdom which is a discernment of good derived from Divine Truth; for 'beauty' is the Church's Divine Truth, 9815. In the same prophet,
The joy of our heart has ceased, our dance has been turned into mourning. The crown of our head has fallen. Lam. 5:15, 16.
'Crown of the head' stands for wisdom which those who belong to the Church derive from Divine Truth, which sets them above all other peoples and gives them a kind of authority.
[9] In Ezekiel,
I putg a jewel on your nose, and earrings on your ears, and a crown of adornment on your head. Ezek 16:12.
This refers to the establishment of the Church. 'A jewel on the nose' stands for the perception of good; 'earrings on the ears' for the perception of truth, and obedience; and 'a crown of adornment on the head' for wisdom resulting from such perception. In Job,
He has withdrawn glory from me, and has removed the crown of my head. Job 19:9.
'Glory' stands for intelligence, which is an understanding of Divine Truth, 9429, 'crown of the head' for resulting wisdom.
[10] In the Book of Revelation,
On the thrones I saw twenty-four elders seated, clad in white garments, who had on their heads crowns of gold. They fell down before the one seated on the throne, and worshipped the one who lives for ever and ever, and cast their crowns before the throne. Rev 4:4, 10.
'Twenty-four elders' means all those who are governed by good that is a product of truths, and in the abstract sense all forms of good that result from truths, 6524, 9404. 'Thrones' are truths from God, 5313, 6397, 8625, 9039; 'crowns of gold on their heads' are representative signs of wisdom received from God, and because it is received from Him they cast their crowns before the one seated on the throne.
[11] Since the good of wisdom is acquired through conflicts brought about by temptations, in which the truths of faith are used to fight with, those who fought against evils and falsities and were victorious were rewarded with crowns. Therefore also the crowns of martyrdom were emblems provided by the Lord which are signs of dominion over evils. The fact that crowns are the rewards of victory over evils, and that crowns consequently mean forms of the good of wisdom because these are rewards, is also clear from the Book of Revelation,
I saw, and behold, a white horse, and he who sat on it had a bow; to him a crown was given; he went out conquering and to conquer. Rev 6:2.
'A white horse and he who sat on it' is the Lord in respect of the Word, 2760-2762; and 'a bow' is teachings of truth that are used to fight with, 2686, 2709. From this it is evident that since the Lord is the subject 'a crown' means Divine Good, which is the reward of victory.
[12] And in another place,
Afterwards I saw, and behold, a white cloud, and on the cloud one was sitting, like the Son of Man, having on His head a crown of gold, and in His hand a sharp sickle. Rev 14:14.
'A white cloud' stands for the literal sense of the Word, 4060, 4391, 5922, 6343 (end), 6752, 8781; 'the Son of Man' stands for Divine Truth which emanates from the Lord, 9807; 'a crown of gold' for Divine Good from which Divine Truth springs; and 'a sharp sickle' for the dispersal of evil and falsity. In another place,
Be faithful right through to death, and I will give you the crown of life. Rev 2:10.
And in another,
Behold, I come quickly. Hold on to what you have, that no one may take your crown. Rev 3:11.
'Crown' stands for good that results from truths, thus for wisdom since this is the discernment of the good of love resulting from the truths of faith. From all this it may now be seen what a crown means, and from this what is meant by a crown of holiness, which was the plate of gold on which 'Holiness to Jehovah' was engraved.
Latin(1748-1756) 9930
9930. `Et facies bracteam auri puri': quod significet illustrationem ex Divino Bono Domini, constat ex significatione `bracteae' quod sit illustratio {1}, et ex significatione `auri' quod sit bonum amoris, hic Divinum Bonum Domini, quia ei inscripta fuit Sanctitas Jehovae; quod `aurum' sit bonum amoris, {2}videatur n. 113, (x)1551, 1552, 5658, 6914, 6917, 8932, (x)9490, 9510, 9874, 9881. Quod `bractea' sit illustratio, erat ex splendore, splendebat enim ex auro super fronte Aharonis, et omnis splendor significat illustrationem, qualis est in caelis a Domino ut Sole; illustratio ibi est sapientia et intelligentia ex Divino Vero procedente a Domino inde, (d)nam hoc illustrat interiora {3}eorum; interiora eorum correspondent intellectuali apud hominem, quod illustratur a Domino cum {4} verum et bonum Ecclesiae {5}et caeli {6}percipitur, {7}intellectuale enim est subjectum recipiens, {8}nam absque subjecto nulla receptio. Quod bractea illa sit illustratio a {9}Divino Bono Domini, est quia ei inscripta fuit Sanctitas Jehovae, ac posita super fronte cidaris quae super capite Aharonis; sanctitas (x)quae a Jehovah est Divinum Verum procedens (c)ex Divino Bono Domini, n. 6788, 8302, 8330, 9229, 9680, 9820; ut hoc repraesentaret (x)exsplendescentiam {10}seu illustrationem, e qua sapientia et intelligentia, alligabatur fronti cidaris. Quia per bracteam {11} significabatur illustratio (c)ex Divino Bono 2 Domini, ideo quoque illa vocabatur bractea (x)coronae sanctitatis, tum quoque Corona sanctitatis, nam corona est repraesentativum Divini Boni, et sanctitas est Divinum Verum inde procedens, ut supra dictum est; quod dicta {12}sit bractea coronae sanctitatis, patet in sequentibus hujus Libri Exodi, Tandem fecerunt bracteam coronae sanctitatis ex auro puro, et scripserunt super ea scriptura sculpturarum sigilli, Sanctitas Jehovae, xxxix 30:quod etiam dicta sit corona sanctitatis, alibi in Exodo, Pones cidarim super caput ejus, et dabis coronam sanctitatis super {13}cidarim, xxix 6:
et in Levitico, Posuit cidarim super caput ejus, et posuit super {13}cidarim contra facies ejus bracteam auri, coronam sanctitatis, viii 9. Quod corona repraesentaverit Divinum Bonum ex quo Divinum 3 Verum, constat ex coronis regum, reges enim repraesentabant Dominum quoad Divinum Verum, videatur n. 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148, inde illis corona super capite, et sceptrum in manu; regimen enim ex Divino Bono repraesentabatur per coronam, et regimen {14} ex Divino Vero per sceptrum. Quod `corona' id sit, constat ex sequentibus locis: apud Davidem, 4 Germinare faciam cornu Davidi, disponam lucernam Uncto Meo, hostes ejus induam pudore, sed super Ipso florebit corona Ipsius, Ps. cxxxii (x)17, 18;
`David' ibi est Dominus, n. 1888, etiam `Unctus,' n. 3008, (x)3009, `cornu' Ipsius {15} potentia, n. 2832, 9081, `lucerna' est Divinum Verum ex quo intelligentia, n. 9548, 9783, {16} `corona' est Divinum Bonum {17}ex quo sapientia, ex quo etiam regimen Ipsius; `florere' dicitur corona, quae est sapientia, per id quod sibi quoad Humanum acquisivit in mundo per pugnas et victorias contra inferna, n. (x)8273, 9528 fin., quae sunt hostes qui induentur pudore: apud eundem, 5 Iram exerces cum Uncto Tuo, damnasti in terram usque coronam Ipsius, Ps. lxxxix [39,] 40 [A. V. 38, 39];
ibi etiam `Unctus' pro Domino, `ira' pro statu tentationum, qui fuit cum in pugnis cum infernis; lamentatio tunc describitur per iram et damnationem, ultimum enim tentationis est sicut damnatio, prout ultima Domini in cruce quod desereretur, crux enim erat ultimum {18}tentationum seu pugnarum cum infernis, {19}et post ultimam illam induit Divinum Bonum, et sic univit Divinum Humanum Suum ipsi 6 Divino quod in Ipso: apud Esaiam, In die illo erit Jehovah Zebaoth in coronam ornatus, et in cidarim decoris (x)reliquiis populi Sui, xxviii 5;
`corona ornatus' pro sapientia quae est boni a Divino, `cidaris decoris' pro intelligentia quae est veri (c)ex illo bono; {20} praedicatur de Divinis apud populum, 'populus' ibi est (x)Ecclesia, quia ibi erat: apud eundem, Propter Zionem non tacebo, et propter Hierosolymam non quiescam, usque dum exeat sicut splendor justitia ejus, et salus ejus sicut lampas ardeat; et eris corona decoris in manu Jehovae, et cidaris regni in manu Dei tui, lxii 1, 3;
per `Zionem' et `Hierosolymam' intelligitur Ecclesia, per `Zionem' Ecclesia caelestis et per `Hierosolymam' Ecclesia spiritualis (d)inde; `corona decoris' est sapientia quae boni, et `cidaris regni' est intelligentia quae veri; et quia per `coronam' significatur sapientia quae boni, ideo dicitur `in manu Jehovae,' et quia per `cidarim' significatur intelligentia, quae veri, ideo dicitur `in manu Dei,' nam ubi agitur de bono, dicitur Jehovah, et ubi de vero, dicitur Deus, n. 2586, 2769, 6905:
8 apud Jeremiam, Dic regi et dominae, Dimittite vos, sedete, quia descendit ornamentum capitis vestri, corona decoris vestri, xiii 18;
`corona decoris' pro sapientia quae boni ex Divino Vero, `decus' enim est Divinum Verum Ecclesiae, n. 9815: apud eundem, Cessavit gaudium cordis nostri, conversa est in luctum chorea nostra, cecidit corona capitis nostri, Threni v [15,] 16;
'corona capitis' pro sapientia quae illis qui ab Ecclesia ex Divino Vero, ex qua illis excellentia prae reliquis populis, et inde quasi regimen:
9 apud Ezechielem, {21}Dedi monile super nasum tuum, et inaures super aures tuas, et coronam ornatus {22}in caput tuum, xvi 12;
agitur ibi de instauratione Ecclesiae; `monile super nasum' pro perceptione boni, `inaures super aures' pro perceptione veri, ac oboedientia, `corona ornatus super caput pro sapientia inde: apud Hiobum, Gloriam a me abstraxit, et removit coronam capitis mei, xix 9;
`gloria' pro intelligentia quae Divini Veri, n. 9429, `corona capitis' {23}pro sapientia inde: in Apocalypsi, 10 Super thronis vidi viginti quattuor seniores sedentes indutos vestibus albis, qui habebant super capitibus suis coronas aureas: cadebant ante sedentem super throno, et adorabant viventem in saecula saeculorum, et projiciebant coronas suas ante thronum, (x)iv 4, 10;
`viginti quattuor seniores' significant omnes illos qui in bono ex veris, et in sensu abstracto omnia bona ex veris, n. (x)6524, 9404, `throni' sunt vera a Divino, n. 5313, 6397, 8625, 9039, `coronae aureae super capitibus' sunt repraesentativa sapientiae ex Divino, et quia ex Divino, ideo projiciebant illas ante sedentem super throno. Quoniam bonum sapientiae acquiritur per pugnas tentationum, 11 quae fiunt per vera fidei, {24}inde illis qui pugnabant contra mala et falsa, (c)et vincebant, assignabantur coronae, {25}ideo quoque coronae martyrii erant insignia imperii a Domino super mala; quod coronae sint praemia victoriae super mala, {26}et quod ideo sint bona sapientiae {27}ex causa quia haec sunt praemia, constat etiam ex Apocalypsi, Vidi cum ecce equus albus et sedens super illo habens arcum, cui data est corona; hic exivit vincens et ut vinceret, (x)vi 2;
`equus albus et sedens super illo' est Dominus quoad Verbum, n. 2760-2762, `arcus' est doctrina veri, per quam pugnatur, n. 2686, 2709; inde patet quod `corona,' quia de Domino, sit Divinum Bonum, quod victoriae praemium: et alibi, 12 Postea vidi, cum ecce nubes alba, et super nube sedens similis Filio hominis, habens super capite Suo coronam auream, et in manu Sua {28}falcem acutam, xiv 14;
'nubes alba' pro Verbi sensu litterali, n. 4060, (x)4391, 5922, 6343 fin., 6752, (x)8781, `Filius hominis' pro Divino Vero quod a Domino, n. 9807, `corona aurea' pro Divino Bono ex quo Divinum Verum, `falx acuta' pro dissipatione mali et falsi: alibi, Esto fidelis usque ad mortem, et dabo tibi coronam vitae, ii 10:
et alibi, Ecce venio cito; tene quod habes, ut nemo (x)accipiat coronam tuam, iii 11;
`corona' pro bono ex veris, ita pro sapientia, nam haec est boni amoris ex veris fidei. Ex his nunc constare potest quid significatur per coronam, et inde quid per coronam sanctitatis, quae fuit bractea auri, cui insculpta Sanctitas Jehovae. @1 i, de qua sequitur$ @2 de qua$ @3 angelorum$ @4 i is$ @5 seu$ @6 percipit$ @7 nam intellectuale$ @8 d nam i et$ @9 Domino$ @10 ac$ @11 i illam$ @12 fuerit$ @13 cidari IT$ @14 i inde$ @15 i est$ @16 i et$ @17 ex quo (d)sapientia, quod florere dicitur quum sibi id$ @18 tentationis seu pugnae$ @19 post quam pugnam$ @20 i nam$ @21 Dedit AIT$ @22 super IT$ @23 etiam ibi pro sapientia quae boni$ @24 ideo$ @25 inde$ @26 ita quod$ @27 , nam$ @28 falx acuta$