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 (Exodus 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 (Exodus 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 (Leviticus 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 (Psalms 132:17-18);

“David” here denotes the 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 (Psalms 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 (Isaiah 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 (Isaiah 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 (Jeremiah 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 (Ezekiel 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 (Revelation 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 (Revelation 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 (Revelation 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 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 (Revelation 2:10).

Behold I come quickly; hold fast that which thou hast, that no one take thy crown (Revelation 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.”

8286. And with the wind of Thy nostrils the waters were heaped up. That this signifies that falsities were gathered together into a one through the presence of heaven, is evident from the signification of “the wind of Thy nostrils,” as being heaven (of which in what follows); from the signification of “to be heaped up,” as being to be gathered together into a one; and from the signification of “waters,” as being falsities (see n. 7307, 8137, 8138). (That damnation and casting into hell is a gathering together of all falsities derived from evil and an environment by them, see n. 8146, 8210, 8232; and that this is effected by the mere presence of the Lord, n. 8265.) That “the wind of the nostrils of Jehovah,” or of the Lord, denotes heaven, is because by it is meant the breath of life, thus the Divine life, and as this makes the life of heaven, by “the wind of the nostrils of Jehovah” is signified heaven; hence also it is that the same word in the original tongue means both “wind” and “spirit.”

[2] That by “the wind of Jehovah,” or “His breath,” is signified the life that belongs to heaven, and that belongs to the man who is in heaven, that is, to one who is regenerate, is evident in David:

By the Word of Jehovah were the heavens made, and all the army of them by the breath [wind] of His mouth (Psalms 33:6).

Thou gatherest their breath, they expire, and return to their dust; Thou sendest forth Thy spirit [wind], they are created (Psalms 104:29-30).

Jehovah said unto me, Will these bones live? Then said He, Prophesy upon the breath, prophesy, son of man, and say to the wind, Thus said the Lord Jehovih, Come from the four winds, O breath, and breathe into these slain, that they may live; and the breath came into them, and they revived (Ezekiel 37:3, 9-10).

I saw four angels standing upon the four corners of the earth, holding back the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree (Revelation 7:1);

“the wind” here denotes the life of heaven, that is, Divine life, as also in Job:

The spirit of God hath made me, and the breath of Shaddai hath vivified me (33:4).

[3] As “wind” signifies life, therefore, when the Lord teaches about the regeneration of man, He also says:

The spirit (or wind) bloweth where it willeth, and thou hearest the voice thereof, yet knowest not whence it cometh, or whither it goeth; so is everyone that is begotten of the spirit (John 3:8).

And because by the “wind of Jehovah,” or “His breath,” was signified life from the Divine, therefore where the new life of Adam is treated of, it is said:

Jehovah breathed into his nostrils the breath of lives, and man became a living soul (Genesis 2:7);

it is said “through the nostrils,” because through them respiration is effected, and through respiration, life, as in Isaiah:

Cease ye from man, in whose nose is breath (Isaiah 2:22).

The breath of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, In his shadow we shall live among the nations (Lam. 4:20);

“the anointed of Jehovah” denotes the Lord; “the breath of our nostrils,” life from Him.

In Job:

As long as my breath (anima) is in me, and the wind of God is in my nose (27:3).

[4] As, then, by “the wind of the nostrils of Jehovah” is signified the life which is from the Lord, and thus in the universal sense, heaven; and as by the presence of the Lord, or by the presence of heaven where the Lord is, evils and falsities are cast into hell (n. 8265); therefore also this effect is signified by “the wind of the nostrils of Jehovah” in David:

The channels of the sea appeared, the foundations of the world were revealed, at the rebuke of Jehovah, at the blast of the breath of His nose (Psalms 18:8, 15; 2 Samuel 22:16).

The blast of Jehovah, like a stream of sulphur, doth kindle it (Isaiah 30:33).

Nay, they are not planted; nay, they are not sown; nay, their trunk is not rooted in the earth; and He even bloweth on them, and they wither, that the whirlwind may take them away like stubble (Isaiah 40:24).

He sendeth His word, and melteth them; He causeth His wind to blow, the waters flow (Psalms 147:18).

Hence also it is, that by “the nose,” when predicated of Jehovah or the Lord, is also signified wrath, thus the punishment, vastation, and damnation of those who are in evils and falsities (as in Numbers 25:4; Deuteronomy 7:4; Judges 2:14Isaiah 9:21; Jeremiah 4:8; Hosea 14:4; Psalms 6:1; 86:15; 103:8; 145:8; and in many other passages); and also by “blowing with the nostrils,” or “breathing,” is signified to be angry (Deuteronomy 4:21; Isaiah 12:1; Psalms 2:12 6:1; 60:3; 79:5; 85:5).