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.”

2686. That a “bow” here denotes the doctrine of truth, is evident from its signification. Wherever wars are treated of in the Word, and wherever they are mentioned, no other wars are signified than spiritual ones (n. 1664). There were books also in the Ancient Word that were entitled “The Wars of Jehovah;” as is evident in Moses (Numbers 21:14-16); which, being written in the prophetic style, had an internal sense, and treated of the combats and temptations of the Lord, and also of those of the church, and of the men of the church. This is manifest from the fact that some things were taken from these books by Moses; and also from other books of that church called “The Books of the Prophetic Enunciators” (respecting whichsee Numbers 21:27-30), in which almost the same words are found as in Jeremiah (compare Numbers 21:28, and Jeremiah 48:45). From this it may also be concluded that the Ancient Church had writings both historic and prophetic that were Divine and inspired, and that in their internal sense treated of the Lord and His kingdom; and that these were the Word to them, as are to us those historic and prophetic books which in the sense of the letter treat of the Jews and Israelites, but in their internal sense of the Lord, and of the things which are His.

[2] As in the Word, and also in the books of the Ancient Church, “war” signified spiritual war, so all arms, such as sword, spear, buckler, shield, darts, bow, and arrows, signified special things belonging to war as understood in the spiritual sense. What the several kinds of arms specifically signify, will of the Lord’s Divine mercy be told elsewhere. Here it will now be shown what a “bow” signifies, namely, the doctrine of truth; and this from the darts, arrows, or other missiles, which denote the doctrinal things from which and with which those in especial fight who are spiritual, and who were thence formerly called “shooters with the bow.”

[3] That a “bow” signifies the doctrine of truth is evident from the following passages.

In Isaiah:

Jehovah’s arrows are sharp, and all His bows are bent, the hoofs of His horses are counted as rock, and His wheels as the whirlwind (Isaiah 5:28).

Here the truths of doctrine are treated of; “arrows” are spiritual truths; “bows” are doctrine; the “horses’ hoofs” are natural truths; the “wheels” are their doctrine; and as these things have such a signification they are attributed to Jehovah, to whom they cannot be attributed except in a spiritual sense; for otherwise they would be empty words and unbecoming.

In Jeremiah:

The Lord hath bent His bow like an enemy, He hath stood with His right hand as an adversary, and hath slain all that were pleasant to the eye in the tent of the daughter of Zion, He hath poured out His fury like fire (Lam. 2:4).

Here “bow” denotes the doctrine of truth, which appears to those who are in falsities as an enemy and as hostile; no other bow can be predicated of the Lord.

In Habakkuk:

O Jehovah, Thou ridest upon Thy horses, Thy chariots of salvation, Thy bow will be made quite bare (Hab. 3:8-9).

Here also the “bow” is the doctrine of good and truth.

In Moses:

They grieved him, and shot at him, the archers hated him, his bow abode in strength, and the arms of his hands were made strong by the hands of the Mighty One of Jacob; from thence is the Shepherd, the Stone of Israel (Genesis 49:23-24); where Joseph is spoken of. His “bow” denotes the doctrine of good and truth.

[4] In John:

I saw and behold a white horse, and he that sat thereon had a bow, and there was given unto him a crown (Revelation 6:2).

The “white horse” denotes wisdom; “he that sat thereon,” the Word, as is said plainly in Revelation 19:13, where the white horse is again treated of; and as he that sat thereon was the Word, it is evident that the “bow” is the doctrine of truth.

In Isaiah:

Who hath raised up righteousness from the east, and called him to his footsteps? He hath given nations before him, and made him to rule over kings; he gave them as dust to his sword, as the driven stubble to his bow (Isaiah 41:2); where the Lord is treated of; the “sword” denotes truth; the “bow,” doctrine from Him. In the same:

I will set a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan (Isaiah 66:19).

They that “draw the bow” denote those who teach doctrine. The signification of “Tarshish” may be seen above (n. 1156); that of “Lud” (n. 1195, 1231), that of “Tubal” (n. 1151), and that of “Javan” (1152-1153, 1155).

[5] In Jeremiah:

For the voice of the horseman and of him that shooteth the bow, the whole city fleeth; they have entered into clouds, and climbed up upon the rocks, the whole city is forsaken (Jeremiah 4:29).

The “horseman” denotes those who declare truth; the “bow,” the doctrine of truth, which they who are in falsities flee from or fear. In the same:

Set yourselves in array against Babel round about; all ye that bend the bow shoot at her, spare not with the arrow, for she hath sinned against Jehovah (Jeremiah 50:14, 29; 51:2-3); where “they that shoot, and bend the bow” denote those who declare and teach the doctrine of truth.

[6] In Zechariah:

I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be cut off, and He shall speak peace unto the nations (Zech. 9:10).

“Ephraim” denotes the understanding of truth in the church; the “bow,” doctrine.

In Samuel:

David lamented with this lamentation over Saul, and over Jonathan his son, and he said it to teach the sons of Judah the bow (2 Samuel 1:17-18).

where the “bow” is not the subject, but the doctrinal things of faith.

In Ezekiel:

Said the Lord Jehovih, This is the day whereof I have spoken; and they that dwell in the cities of Israel shall go forth, and shall set on fire and burn up the weapons, the shield and the buckler, the bow and the arrows, and the hand staff and the spear, and they shall kindle fire in them seven years (Ezekiel 39:8-9).

The arms here named are all arms of spiritual war; the “bow with the arrows” denote doctrine and its truths. In the other life truths themselves, when separated from good and represented to the sight, appear like arrows.

[7] As a “bow” signifies the doctrine of truth, in the opposite sense it signifies the doctrine of falsity. The same things in the Word have usually an opposite sense, as has been said and shown in several places; thus in Jeremiah:

Behold a people cometh from the north country, and a great nation shall be stirred up from the sides of the earth; they lay hold on bow and spear; they are cruel, and shall not have compassion; their voice shall roar like the sea, they shall ride upon horses set in array as a man for battle, against thee, O daughter of Zion (Jeremiah 6:22-23); where “bow” denotes the doctrine of falsity. In the same:

Behold a people cometh from the north, and a great nation, and many kings shall be stirred up from the sides of the earth, they lay hold on bow and spear, they are cruel, and have no compassion (Jeremiah 50:41-42); where the meaning is similar. In the same:

They bend their tongue; their bow is a lie, and not for truth, they are grown strong in the land; for they have gone forth from evil to evil, and have not known Me (Jeremiah 9:3).

[8] That the “bow” is the doctrine of falsity is plainly manifest, for it is said, “they bend their tongue; their bow is a lie, and not for truth.” In the same:

Jehovah Zebaoth said, Behold I will break the bow of Elam, the chief of his might (Jeremiah 49:35).

In David:

Come, behold the works of Jehovah, who hath made desolations in the earth; He maketh wars to cease unto the end of the earth, He breaketh the bow, He cutteth the spear in sunder, He burneth the chariots in the fire (Psalms 46:9).

In Judah is God known, His name is great in Israel; in Salem also shall be His tabernacle, and His dwelling-place in Zion; there brake He the fiery shafts of the bow, the shield and the sword, and the war (Psalms 76:1-3).

In the same:

Lo the wicked bend the bow, they make ready their arrows upon the string, to shoot in darkness at the upright in heart (Psalms 11:2).

Here the “bow and arrows” plainly denote doctrinal things of falsity.