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272. And they had on their heads crowns of gold. That this signifies all truths disposed into order from the Divine good, thus also all the former heavens is evident from the signification of the four-and-twenty elders sitting upon four-and-twenty thrones, clothed in white garments, as being all the truths of the heavens, thus all the heavens, both the higher and the lower, as just explained (n. 270, 271); and from the signification of a crown of gold, as being Divine good from which truths are derived, which will be treated of in what follows. All the truths of heaven and of the church are from Divine good; truths which are not from that source are not truths. Truths which are not from good are like shells without a kernel, and like a house inhabited not by men, but by wild beasts; and such are the truths which are called truths of faith, without the good of charity; the good of charity is good from the Lord, thus good Divine. Now because the elders upon the throne signify the truths of the heavens, and crowns of gold the good from which they are derived, therefore the elders were seen with such crowns. The same is signified by the crowns of kings; for kings, in a representative sense, signify truths, and the crowns upon their heads signify the goods from which the truths are derived (that kings signify truths may be seen above, n. 31); hence it is that crowns are of gold, for gold in like manner signifies good (see n. 242).
[2] That crowns signify good and thence wisdom, and that truths are the things that are crowned, is evident from the following passages. In David:
"I will make the horn of David to bud; I will ordain a lamp for mine anointed. His enemies will I clothe with shame; but upon himself shall his crown flourish" (205); by horn is signified His power; lamp denotes the Divine truth from which is Divine intelligence; by crown is signified the Divine good from which is Divine wisdom, and from which is the Lord's government; and the enemies who shall be clothed with shame are evils and falsities.
[3] Again:
"Thou showest anger with thine anointed. Thou hast condemned his crown even to the earth" (89:38, 39).
Here also by anointed is meant the Lord, and by anger a state of temptation, in which He was when in combats with the hells. Lamentation is then described by anger and condemnation, as in the last temptation on the cross, when the Lord lamented that He was forsaken. For the cross was the last of the temptations, or combats with the hells; and after that last temptation He put on the Divine good of the Divine love, and thus united the Divine Human with the essential Divine which was in Himself.
[4] Again, in Isaiah:
"In that day shall Jehovah Zebaoth be for a crown of ornament, and for a mitre of comeliness unto the remnant of his people" (28:5).
Here by a crown of ornament is signified the wisdom which belongs to good from the Divine; and by a mitre of comeliness is meant intelligence belonging to truths from that good.
[5] Again:
"For Zion's sake will I not be silent, and for Jerusalem's sake I will not rest, until her justice go forth as brightness, and her salvation burn as a lamp. Thou shalt be a crown of comeliness in the hand of Jehovah, and a mitre of a kingdom in the hand of thy God" (Arcana Coelestia 2586, 2769, 6905).
[6] In Jeremiah:
"Say unto the king and to the mistress, Let yourselves down, sit ye, because the ornament of your head is come down, the crown of your comeliness" (Arcana Coelestia 9815).
[7] Again:
"The joy of our hearts is ceased: our dance is turned into mourning. The crown of our head hath fallen" (Lamentations 5:15, 16).
By the crown of the head which is said to have fallen is signified the wisdom of those who belong to the church by means of Divine truth, which wisdom has ceased, together with internal blessedness.
[8] In Ezekiel:
"He put a jewel upon thy nose and earrings upon thine ears, and a crown of ornament upon thy head" (16:12).
By Jerusalem, which is here treated of, is signified the church at its first establishment. By a jewel upon the nose is signified the perception of good; by earrings upon the ears are meant the perception of truth and obedience; and by a crown upon the head is signified wisdom therefrom. In Job:
"He has stripped me of my glory, and taken away the crown from my head" (19:9).
Here also by glory is meant intelligence derived from Divine truth, and by a crown wisdom therefrom.
[9] Also, in the Apocalypse:
"I saw, and, behold, a white horse; and he that sat on him had a bow, and a crown was given unto him; he went forth conquering and to conquer" (6:2).
The white horse and He that sat on him is the Lord as to the Word; the bow signifies the doctrine of truth by which He fought. It is therefore evident that the crown, as being said of the Lord, is the Divine good which He also put on as to the Human as the reward of victory.
[10] And in another place:
"Afterwards I looked, when, behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle" (Arcana Coelestia 4060, 4391, 5922, 6343, 6752, 8281); the Son of man denotes the Lord as to Divine truth; a golden crown, the Divine good from which the Divine truth is: and the sharp sickle denotes the dissipation of evil and falsity.
[11] That a crown denotes Divine good from which is the Divine truth, was represented by the plate of gold upon the front of the mitre which was upon Aaron, which plate was also called a crown and a coronet, concerning which it is thus written in Exodus:
"Thou shalt make a plate of pure gold, and grave upon it the engravings of a signet, Holiness to Jehovah; and thou shalt put it upon a thread of purple, and it shall be on thy mitre, over against the region of the face" (Arcana Coelestia 9930-9936, where the terms are explained.)
272. And they had on their heads golden crowns, signifies all truths arranged into order by Divine good, thus also all the former heavens. This is evident from the signification of "four and twenty elders sitting upon four and twenty thrones, arrayed in white garments," as being all truths of the heavens, thus all the heavens both higher and lower (of which just above, n. 270, 271); also from the signification of a "golden crown," as being Divine good, from which are truths (of which in what follows). All the truths of heaven and of the church are from Divine good; truths that are not therefrom are not truths. Truths that are not from good are like shells without a kernel, and like a house in which no man dwells, but a wild beast; such are the truths that are called truths of faith apart from the good of charity; the good of charity is good from the Lord, thus Divine good. Now as "the elders upon thrones" signify the truths of the heavens, and "golden crowns" the good from which these are, therefore the elders were seen with crowns. The "crowns of kings" have a like signification; for "kings" in a representative sense signify truths, and "crowns" upon their heads signify the good from which the truths are (that "kings" signify truths may be seen above, n. 31. For this reason the crowns are of gold, for "gold" in like manner signifies good (See above. n. 242).
[2] That "crowns" signify good and wisdom therefrom, and that truths are what are crowned, can be seen from the following passages. In David:
I will make the horn to spring forth for David; I will set in order a lamp for Mine anointed; his enemies will I clothe with shame; but upon himself shall his crown blossom (205[1-6]); "horn" His power; "lamp" is the Divine truth from which is Divine intelligence; "Crown" the Divine good from which is Divine wisdom, and from which is the Lord's government; and the "enemies," that shall be clothed with shame, are evils and falsities.
[3] In the same:
Thou showest anger with Thine anointed. Thou hast condemned even to the earth his crown (Psalms 89:38-39).
Here also "anointed" stands for the Lord, and "anger" for a state of temptation, in which He was when in combats with the hells. "Anger" and "condemnation" describe the lamentation at that time, as the Lord's last lamentation on the cross, that He was forsaken; for the cross was the last of His temptations or combats with the hells; and after that last temptation He put on the Divine good of the Divine love, and thus united the Divine Human to the Divine Itself which was in Him.
[4] In Isaiah:
In that day shall Jehovah of Hosts be for a crown of adornment, and for a diadem of splendor, unto the remnant of His people (Isaiah 28:5).
Here "crown of adornment" means wisdom that is of good from the Divine; and "the diadem of splendor" intelligence that is of truth from that good.
[5] In the same:
For Zion's sake will I not be silent, and for Jerusalem's sake I will not be quiet, until her righteousness go forth as brightness, and her salvation as a lamp burneth; and thou shalt be a crown of splendor in the hand of Jehovah, and a royal tiara in the hand of thy God (Arcana Coelestia 2586, 2769, 6905).
[6] In Jeremiah:
Say to the king and to the mistress, Humble yourselves, sit ye; for your headtire is come down, the crown of your splendor (Arcana Coelestia 9815).
[7] In the same:
The joy of our heart hath ceased; our dance is turned into mourning; the crown of our head hath fallen (Lamentations 5:15, 16);
"the crown of the head that hath fallen" means the wisdom which those who are of the church have through Divine truth, which wisdom hath ceased, together with internal blessedness.
[8] in Ezekiel:
I put a jewel upon thy nose, and ear-rings on thine ears, and a crown of splendor upon thine head (Ezekiel 16:12).
This refers to Jerusalem, which is the church, here the church at its first establishment; "the jewel upon the nose" signifies the perception of good; and "the ear-rings on the ears" the perception of truth and obedience; and the "crown upon the head" signifies wisdom therefrom.
In Job:
He hath stripped from me the glory, and taken away the crown of my head (Job 19:9);
"glory" meaning intelligence from Divine truth, and a "crown of the head" the wisdom therefrom.
[9] in Revelation:
I saw, and behold a white horse; and He that sat on him had a bow, and there was given unto Him a crown; and He went forth conquering and to conquer (Revelation 6:2).
"The white horse and He that sat on him" is the Lord in respect to the Word; "the bow" is the doctrine of truth by which the combat is waged; from which it is clear that "crown," since it is attributed to the Lord, is the Divine good that He put on even in respect to the human, as a reward of victory.
[10] Again:
Afterwards I saw, and behold a white cloud; and on the cloud One sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle (Arcana Coelestia 4060, 4391, 5922, 6343, 6752, 8281, 8781);
"the Son of man" meaning the Lord in respect to Divine truth;
"the golden crown," the Divine good from which is Divine truth;
and "the sharp sickle," the dispersion of evil and falsity.
[11] That a "crown" is Divine good from which is Divine truth was represented by the plats of gold upon the front of the miter that was upon Aaron, which plate was also called a "crown" and a "coronet;" it is thus described in Exodus:
Thou shalt make a plate of gold, and grave upon it with the engraving of a signet, Holiness to Jehovah; and thou shalt put it on a thread of blue, and it shall be on the miter, over against the face of it (Arcana Coelestia 9930-9936, where the particulars are explained.)
272. "Et habebant super capitibus suis coronas aureas." - Quod significet omnia vera in ordinem disposita a Divino Bono, ita quoque omnes caelos priores, constat ex significatione "viginti quatuor seniorum qui super viginti quatuor thronis amicti vestibus albis", quod sint omnia vera caelorum, ita omnes caeli tam superiores quam inferiores (de qua mox supra, n. 270, 271); et ex significatione "coronae aureae", quod sit Divinum Bonum, ex quo vera (de qua sequitur). Omnia vera caeli et ecclesiae sunt ex Divino Bono; vera quae non inde sunt non sunt vera; vera quae non ex bono sunt, sunt sicut crustae absque nucleo, ac sicut domus in qua non homo habitat, sed fera: talia etiam sunt vera quae fidei vocantur absque bono charitatis; bonum charitatis est bonum a Domino, ita Bonum Divinum. Quia nunc "seniores super thronis" significant vera caelorum, et "coronae aureae" bonum ex quo illa, ideo seniores visi sunt cum coronis. Simile significatur per "coronas regum", "reges" enim in sensu repraesentativo significant vera, et "coronae" super capitibus eorum significant bonum ex quo vera: (quod "reges" significent vera, videatur supra, n. 31(a)): inde est quod coronae sint ex auro, "aurum" enim pariter significat bonum (supra, n. 242 (a, d, e)).
[2] Quod "coronae" significent bonum et inde sapientiam, et quod vera sint quae coronantur, constare potest ex sequentibus his locis:
- Apud Davidem,
"Germinare faciam cornu Davidi, disponam lucernam Uncto meo, hostes ejus induam pudore, sed super Ipso florebit corona Ejus" (Psalms 132:17, 18);
per "Davidem" ibi, et per "Unctum", intelligitur Dominus (videatur supra, n. 205); per "cornu", Ipsius potentia; "lucerna" est Divinum Verum ex quo Divina intelligentia; per "coronam" Divinum Bonum ex quo Divina sapientia et ex quo regimen Ipsius; mala et falsa sunt "hostes" qui induentur pudore.
[3] Apud eundem,
"Iram exerces cum Uncto tuo, ... damnasti in terram usque coronam Ipsius" (Psalm. 89 [39,] 40 [B.A. Psalm. 89:38, 39]);
ibi etiam "Unctus" pro Domino; "ira" pro statu tentationum, in quo fuit cum in pugnis cum infernis; lamentatio tunc describitur per "iram" et "damnationem", prout ultima Domini in cruce quod desereretur; crux enim erat ultima tentationum seu pugnarum cum infernis, et post ultimam illam induit Divinum Bonum Divini Amoris, et sic univit Divinum Humanum Ipsi Divino quod in Ipso.
[4] Apud Esaiam,
In die illo erit Jehovah Zebaoth in coronam Ornatus, et in cidarim decoris reliquiis populi sui" (28:5);
"corona ornatus" pro sapientia quae est boni a Divino; "cidaris decoris" pro intelligentia quae est veri ex illo bono.
[5] 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" (62:1, 3);
per "Zionem" et "Hierosolymam" intelligitur ecclesia, per "Zionem" ecclesia quae in bono, et per "Hierosolymam" ecclesia quae in veris ex illo bono; inde dicitur "corona decoris in manu Jehovae, et cidaris regni in manu Dei"; "corona decoris" est sapientia quae boni, ac "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" (videatur n. 2586, 2769, 6905).
[6] Apud Jeremiam,
"Dic regi et dominae, Demittite vos, sedete, quia descendit ornamentum capitis vestri, corona decoris vestri" (13:18);
"corona decoris" pro sapientia quae boni ("decus" est Divinum Verum ecclesiae, n. 9815).
[7] Apud eundem,
"Cessavit gaudium cordis nostri, conversa est in luctum chorea nostra; cecidit corona capitis nostri" (Threni 5:15, 16);
"corona capitis" quae cecidit, pro sapientia quae illis qui ab ecclesia per Divinum Verum, quae cessavit una cum beatitudine interna.
[8] Apud Ezechielem,
"Dedi monile super nasum tuum, et inaures super aures tuas, et coronam ornatus super caput tuum" (16:12);
agitur ibi de Hierosolyma quae est ecclesia, ibi de ejus prima instauratione; per "monile super nasum" significatur perceptio boni; per "inaures super aures" significatur perceptio veri et obedientia; per "coronam super caput" significatur sapientia inde.
Apud Hiobum,
"Gloriam a me abstraxit, et removit coronam capitis mei" (19:9);
"gloria" pro intelligentia ex Divino Vero; "corona capitis" pro sapientia inde.
[9] In Apocalypsi,
"Vidi, cum ecce equus albus, et sedens super illo habens arcum, cui data est corona; Hic exivit vincens et ut vinceret" (6:2);
"equus albus et Sedens super illo", est Dominus quoad Verbum; "arcus" est doctrina veri per quam pugnatur; inde patet quod "corona", quia de Domino, sit Divinum Bonum, quod induit etiam quoad Humanum, ut victoriae praemium.
[10] Et alibi,
"Postea vidi, cum ecce nubes (alba), et super nube sedens similis Filio hominis, habens super capite suo coronam auream, et in manu sua falcem acutam" (14:14);
"nubes alba" pro Verbi sensu litterali (n. 4060, 1
4391, 2
5922, 6343, 6752, 8281 (, 8781]); "Filius hominis" pro Domino quoad Divinum Verum; "corona aurea" pro Divino Bono ex quo Divinum Verum; "falx acuta" pro dissipatione mali et falsi.
[11] Quod "corona" sit Divinum Bonum ex quo Divinum Verum, repraesentabatur per bracteam auri a facie cidaris quae super Aharonem, quae bractea etiam, vocabatur "corona" et "coronamentum", de qua ita in Exodo,
"Facies bracteam auri, et sculpes super illa sculptura sigilli, Sanctitas Jehovae; et pones illam super filo hyacinthini, et erit super cidari e regione faciei" (28:36, 37).
Quod illa bractea dicatur "corona sanctitatis" et "coronamentum", videatur Exodus 39:30; Leviticus 8:9. (Sed quid per illa in specie significatur, videatur in Arcanis Caelestibus, n. 9930-9936, ubi singula explicata sunt.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.