----中文待译----
907. Having upon his head a golden crown. That this signifies Divine good girded for judgment, is evident from the signification of a golden crown upon the head, as here denoting the Divine good girded for judgment; because the subject treated of in what now follows, is the separation of the good from the evil, which separation precedes the Last Judgment; thus the Son of man, by whom is meant the Lord as to Divine truth or the Word, girded to separate the good from the evil, and afterwards to execute judgment. That this is meant by the golden crown upon the head of the Son of man, is evident from the kings amongst the sons of Israel, and also amongst the ancients. They represented the Lord, because, when girded for war, and in their battles, they wore golden crowns (concerning which see above, n. 553). The reason was that kings represented the Lord as to Divine truth, and this conjoined with Divine good proceeds from the Lord. Therefore, that this might be represented, the kings wore crowns of gold; for gold signifies good, as may be seen above (n. 242). That a golden crown signifies good and wisdom therefrom, and that truths are what are crowned, may also be seen above (n. 272).
[2] The mystery concealed in this fact is, that Divine good judges no one but Divine truth. The reason is, that Divine good loves all, and in proportion as man follows, draws him to heaven; but Divine truth separated from good condemns all, and judges to hell. Therefore, in order that all might not be condemned and judged to hell, but that Divine good might moderate and raise to heaven, as far as possible, there was a golden crown upon the head, by which is signified Divine good girded for judgment, that is, to moderate. That Divine good judges no one but Divine truth, is meant by these words of the Lord:
"The Father judgeth no man, but hath committed all judgment unto the Son" (778).
[3] But still it is to be understood, that the Lord judges no one by Divine truth; but Divine truth, viewed in itself, judges that man who receives it not, but rejects it, as is quite evident from the Lord's words:
Jesus said, "If any one hear my words, and yet believe not, I judge him not; for I came not to judge the world, but to save the world; he who despiseth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day" (Heaven and Hell 545-550). So also it is the contempt and rejection of Divine truth, consequently falsity from evil, that judges man; thus also it is the man himself.
[4] How Divine truth, strictly considered, judges a man, shall also be explained. The man who is in falsities from evil by reason of contempt for and rejection of Divine truth, hates it, and burns to destroy it in every one who is in it from the Lord. And when he attempts this, he is like a person who casts himself into the fire, or dashes his face against a rock, the cause of which is not in the fire, or in the rock, but in the man himself, who does this. For the fact is that Divine truth never fights against falsity from evil, but the latter against the former.
907. Having on His head a golden crown, signifies the Divine good girded for judgment. This is evident from the signification of "a golden crown" on the head, as here being the Divine good girded for judgment; for what now follows treats of the separation of the good from the evil, and this separation precedes the Last Judgment, thus it treats of "the Son of man" by whom is meant the Lord as to the Divine truth or the Word girded to separate the good from the evil, and afterwards to execute judgment. That this is meant by "the golden crown upon the head of the Son of man," can be seen from the fact that among the sons of Israel and also among the ancients, kings, who represented the Lord, when they were girded for war and in their battles, wore golden crowns (See above, n. 553); and for the reason that kings represented the Lord as to the Divine truth, and this proceeds from the Lord conjoined with the Divine good; and in order that this might be represented kings wore crowns of gold, since "gold" signifies good (See above, n. (242). That a "golden crown" signifies good consequent wisdom that truths are what are crowned, may also be seen 272).
[2] That an arcanum lies concealed in this is because the Divine good judges no one, but the Divine truth judges; because the Divine good loves all, and so far as man follows it draws to heaven, but the Divine truth separated from good condemns all and judges all to hell. Lest, therefore, all should be condemned and judged to hell, and in order that the Divine good may as far as possible mitigate and raise up to heaven, there was a golden crown on the head, which signified the Divine good girded for judgment, that is, for mitigating. That the Divine good does not judge anyone but the Divine truth, is meant by these words of the Lord:
The Father doth not judge anyone, but He hath given all judgment unto the Son (778).
[3] Nevertheless it must be understood that the Lord does not judge anyone by Divine truth; but the Divine truth regarded in itself judges the man who does not receive it but rejects it, as is clearly evident from the Lord's words:
Jesus said, If anyone hear My words and yet believe not, I judge him not, for I have not come to judge the world but to save the world. He that rejecteth Me and receiveth not My words hath one that judgeth him; the Word that I have spoken, the same shall judge him in the last day (Heaven and Hell 545-550). So, too, contempt for and rejection of the Divine truth, consequently falsity from evil, judges man; thus again, the man judges himself.
[4] How the Divine truth regarded in itself judges man shall also be told. The man who is in falsities from evil because of contempt for and rejection of the Divine truth is in hatred against it, and burns to destroy it with everyone who is in it from the Lord. And when he makes this attempt he is like one who casts himself into a fire or dashes his face against a rock; the fire is not the cause of this nor the rock, but the man who does this. For the real truth is, that the Divine truth never fights against falsity from evil, but falsity fights against truth; and thus heaven does not fight against hell, but hell against heaven.
907. "Habens super capite suo coronam auream." Quod significet Divinum Bonum accinctum ad judicium, constat ex significatione "coronae aureae" super capite, quod hic sit Divinum Bonum accinctum ad judicium, quia agitur in nunc sequentibus de separatione bonorum a malis, quae separatio ultimum judicium praecedit; ita "Filius hominis", per quem intelligitur Dominus quoad Divinum Verum seu Verbum, accinctus ad separandum bonos a malis, et dein ad judicium faciendum; quod hoc intelligatur per "coronam auream super capite Filii hominis", constare potest ex regibus apud filios Israelis, et quoque apud antiquos, qui Dominum repraesentabant, quod accincti ad bellum, et in proeliis gestaverint coronas aureas (de qua re videatur supra, n. 553); causa erat quia reges repraesentabant Dominum quoad Divinum Verum, et hoc conjunctum Divino Bono procedit a Domino; quare ut hoc repraesentaretur, reges gestabant coronas ex auro, nam "aurum" significat bonum (videatur supra, n. 242 [a, c]): quod "corona aurea" significet bonum et inde sapientiam, et quod vera sint quae coronantur, etiam supra (n. 272).
[2] Arcanum quod in hoc latet, est quia Divinum Bonum non judicat quemquam, sed Divinum Verum; causa est, quia Divinum Bonum amat omnes, et quantum homo sequitur, trahit ad caelum, at Divinum Verum separatum a Bono damnat omnes, et judicat ad infernum; ne itaque omnes damnentur et judicentur ad infernum, sed [ut] Divinum Bonum moderaretur et elevaret ad caelum, quantum possibile, ideo fuit corona aurea super capite, per quod significatur Divinum Bonum accinctum ad judicium, nempe ad moderandum. Quod Divinum Bonum non judicet quemquam, sed Divinum Verum, intelligitur per haec Domini verba,
"Non Pater judicat quemquam, sed judicium..dedit Filio" (Johannes 5:22):
per" Patrem" intelligitur Divinum Bonum, et per "Filium" Divinum Verum; (quod per "Patrem" intelligatur Divinum Bonum, videatur supra, n. 200, 254; et quod per "Filium" Divinum Verum, n. 63, 151, 724): tum per haec,
Pater dedit Filio "judicium faciendi, quia Filius hominis est" (Johannes 5:27):
per "Filium hominis" significatur Divinum Verum (videatur etiam supra, n. 778 [b]).
[3] Sed usque intelligendum est quod Dominus non judicet aliquem per Divinum Verum, sed Divinum Verum in se spectatum hominem qui non recipit, sed rejicit illud, judicat illum, ut manifeste constare potest ab his Domini verbis,
Jesus dixit, "Si quis mea audiverit verba, non tamen crediderit, Ego non judico illum, non enim veni ut judicem mundum, sed ut salvem mundum; qui spernit Me, et non accipit verba mea, habet qui judicet illum, Verbum, quod locutus sum, illud judicabit illum in extremo die" (Johannes 12:47, 48; tum quoque Johannes 3:17):
per "Verbum" intelligitur Divinum Verum, nam hoc in Verbo est, et est Verbum; quod hoc in se spectatum judicaturum sit hominem, et non Ipse Dominus per illud, patet manifeste; nam dicit Dominus, "Ego non judico illum, non enim veni ut judicem mundum, sed ut salvem mundum." Quod Ipse Dominus non judicet, est quia est Divinus Amor, et est Divinum Bonum unitum Divino Vero, et hoc separari ab illo non potest, sunt enim unum; ac Divinum Bonum non judicat quemquam, sed salvat, ut supra dictum est; ita quoque Divinum Verum, quod cum Divino Bono unitum procedit a Domino. Quod apud Johannem dictum sit quod "datum sit Filio judicium faciendi", intelligendum est sicut id quod de Ipso dicitur quod "irascatur", "excandescat", "conjiciat in infernum", cum tamen Dominus nemini irascitur, nec conjicit in infernum, sed quod ipse homo semet (de qua re videatur in opere De Caelo et Inferno 545-550); ita quoque quod contemptus et rejectio Divini Veri, consequenter falsum ex malo, hominem judicet, ita etiam homo semet.
[4] Quomodo Divinum Verum in se spectatum judicat hominem, etiam dicetur: homo qui in falsis ex malo est, ex contemptu et rejectione Divini Veri, is in odio est contra illud, ac flagrat id destruere apud unumquemvis qui in illo a Domino est; quod cum conatur, est quasi qui se in ignem conjicit, aut sicut quis faciem contra petram illidit; non quod ignis causa sit, nec petra, sed homo qui hoc facit: nam res in se talis est, quod Divinum Verum nusquam pugnet contra falsum ex malo, sed hoc contra illud, proinde non caelum contra infernum, sed hoc contra illud.