This collection's placement of Thrones at Chesed does not match Agrippa's own table, which assigns Thrones instead to Binah, the third sephirah, and gives Chesed to a different choir he calls Dominations, transliterated in his Latin text as Hasmalim. The Golden Dawn departs from both: its wholly Hebrew-named system assigns Chesed to Chashmalim and has no place called Thrones at all, having replaced every Dionysian Greek and Latin choir name except Seraphim with a separate Hebrew set.
The pattern repeats across all three of the Kabbalistic correspondences described in this collection: Seraphim, Cherubim and Thrones each receive a different sephirah depending on whether Agrippa, the Golden Dawn, or the scheme recorded here is consulted, and no single version can be called uniquely authoritative. What the three tables share is only the underlying assumption that nine or ten ranks of angels ought to correspond in some fixed way to the ten sephiroth of the Tree of Life, an assumption itself imported into Kabbalah from outside, since neither the original Dionysian hierarchy nor the earliest Jewish Kabbalistic sources connect the two systems in this manner. The correspondence, in other words, belongs to the history of Renaissance and modern esotericism rather than to either of the older traditions it appears, at first glance, to be quietly synthesising.