66# 启1:14. “祂的头与发皆白”表示在初端和终端的神性。这从“头”、“发”和“白”的含义清楚可知：“头”当指向这些话所论及的主时，是指初端的神性，对此，我们很快就会谈到；“发”是指终端的神性，对此，我们也很快会谈到；“白”是指洁净之物。“白”和“亮白”表示洁净之物(参看《属天的奥秘》，3301, 3993, 4007, 5319节)。“头”论及主时是指初端的神性，因为头是人的最高部位，人的初端事物都在头里面，这些事物产生了在身体中占据一席之地的一切事物。事实上，理解力和意愿在头里面，与人的更远事物或更外在生命，如言语和一切行为有关的其它一切事物都从理解力和意愿，如同从它们的初端流出。但“发”论及主时，表示终端的神性，因为发是终端事物，从人的最外在部位长出来，而初端事物就终止于它们；因此，当“头”与“发”一起被提及时，所表示的是初端和终端。
凡知道“头”在属灵事物上也表示初端，“发”表示终端，初端和终端表示一切事物(如前所示，AE41节)的人，都能在提到“头”和“发”的地方知道内义的许多奥秘。如拿细耳人不可剃头发，因为如经上所说的，这是神在他头上的拿细耳人身份，当日子满了时，他就要剃头，并将它分别为圣(民数记6:1–21)；参孙的力量也在他的头发中，当头发被剃去时，他就变得软弱无力，当头发又长起来时，他的力量就恢复了(士师记16:13-31)；四十二个童子被熊撕裂，因为他们嘲笑以利亚，称他为秃头(列王纪下2:23–24)；以利亚身穿毛衣(列王纪下1:8)；施洗约翰身穿骆驼毛的衣服(马可福音1:6)；此外，“头”、“发”、“胡须”和“秃头”表示什么，可参看圣言中提到它们的地方。
一个拿细耳人不可剃发，因为如经上所说的，这是神在他头上的拿细耳人的身份；当日子满了时，他就剃头，并将其分别为圣；其原因在于，拿细耳人代表在初端和终端的主，祂在终端的神性就是祂的神性人身，祂甚至在肉和骨方面，就是终端也使这神性人身变成神性。祂甚至在肉和骨方面使它变成神性，这一点从以下事实明显看出来，祂没有在坟墓里留下任何东西，并且祂对门徒说，祂有灵所没有的肉和骨(路加福音24:39–40)。当神性本身甚至是终端的神性时，它就从初端通过终端掌管一切事物，这一点从前面的说明(AE41节)，尤其从自《属天的奥秘》所引用的内容可以看出来，即：内层事物相继流入外层事物，甚至流入最外层或终端，在那里存在并持续存在(634, 6239, 6465, 9215, 9216节)；它们不仅相继流入，还形成同时在终端的东西，以哪种秩序(5897, 6451, 8603, 10099节)；因此，一切内层事物都从初端通过终端联系在一起(9828节；《天堂与地狱》297节)；终端由此而比内层更神圣(9824节)；因此，终端有力量和能力在里面(9836节)。正是由于这些原因，拿细耳人身份才被设立。拿细耳人最终通过将他的头发放在祭坛的火上而将它分别为圣，因为它代表神圣的神性，祭坛的火表示这种神圣(934, 6314, 6832节)。
此外，由此可见为何参孙的力量在他的头发中(士师记16:13-31)，因为经上说，他自出母亲的子宫就是一个拿细耳人(士师记13:7; 16:17)。而且，由于同样的原因，大祭司和他的儿子，以及利未人不可剃头，使自己成为秃头(利未记10:6; 21:5, 10; 以西结书44:20)。同样，以色列人刮去胡须(这具有同样的含义)是羞耻(撒母耳记下10:4, 5)。四十二个童子被熊撕裂，因为他们嘲笑以利亚，称他为秃头；其原因在于，以利亚和以利沙代表圣言，也就是神性真理方面的主，圣言的神圣和力量从初端而在终端，如刚才所述。由于“秃头”表示对它们的剥夺，所以这种情况就发生了。此外，“熊”表示终端的真理。以利亚和以利沙代表圣言方面的主(参看《属天的奥秘》，2762, 5247节)。由此也清楚可知为何以利亚身穿毛衣，约翰身穿骆驼毛的衣服；因为施洗约翰和以利亚一样，代表圣言方面的主；因此，他也被称为以利亚(参看《属天的奥秘》，7643, 9372节)。
一旦明白了这些事，就能知道在圣言中，“头”、“毛或发”、“胡须”和“秃头”表示什么；如以赛亚书：
那时，主必用亚述王剃头和脚毛，并要剃净胡须。(以赛亚书7:20)
同一先知书：
各人头上光秃，胡须剃净。(以赛亚书15:2)
耶利米书：
真理灭没，并从他们口中断绝。要剪发抛弃。(耶利米书7:28–29)
以西结书：
你要拿一把剃刀，用它剃头和胡须。(以西结书5:1)
同一先知书：
各人脸上羞愧，各人头上光秃。(以西结书7:18)
又：
各头都光秃了。(以西结书29:18)
阿摩司书：
我必使光秃临到各头。(阿摩司书8:10)
诗篇：
神必挫伤祂仇敌的头，就是那继续犯罪之人的发顶。(诗篇68:21)
在这些和其它经文中，“剪头发”、“剃胡须”，包括秃头表示剥夺一切真理和良善，因为被剥夺终级层面的人，也被剥夺在先事物；事实上，在先事物存在并持续存在于终端，如前所述。此外，在灵人界会看到一些秃头的人；我被告知，他们就是那些滥用圣言，将字义，也就是终端的神性真理用于邪恶目的，因而被剥夺一切真理的人；他们也是最恶毒的。其中许多人来自巴比伦民族；相反，天使看上去拥有秀发。
66. (Verse 14) And his head and his hairs were white. That this signifies the Divine in primaries and in ultimates, is evident from the signification of the head when mentioned in reference to the Lord, of whom these things are said, as denoting the Divine in primaries, concerning which we shall speak presently; and from the signification of hairs, as denoting the Divine in ultimates, of which also we shall speak presently; and from the signification of white, as denoting what is pure. (That white (album) and white (candidum) denote what is pure, may be seen, Arcana Coelestia 3301, 3993, 4007, 5319.) The reason why the head, when mentioned in reference to the Lord, denotes the Divine in primaries, is, that the head is the highest part of man, and therein are those primary things which give rise to all things that take place in the body. For in the head are the understanding and the will, from which, as from their beginnings, all the other things flow that relate to man's remoter things, as speech, and all actions. But the reason why hairs, when mentioned in reference to the Lord, denote the Divine in ultimates is, that hairs are ultimates, for they grow from the ultimate parts of man, and the primaries terminate in them; therefore, when the head and hairs are mentioned, primaries and ultimates are meant.
[2] He who knows that the head signifies primaries, and the hairs ultimates, even in spiritual things, and that primaries and ultimates signify all things (as was shown above, n. Numbers 6:1-21); also the strength of Samson was in his hairs, and when they were shaved off he became weak, and when they grew again his strength returned (Judges 16:13 to the end). Again, forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head (2 Kings 2:23, 24). So too Elias was clothed with a garment of hair (2 Kings 1:8) and John the Baptist with camel's hair (Mark 1:6). Moreover what is signified by the head, hairs, beard and baldness, may be seen where they are mentioned in the Word.
[3] The reason why a Nazarite was not allowed to shave his hair, because, as is stated, it was the Nazariteship of God upon his head, and that when the days were accomplished, he had to shave it off, and consecrate it, was, that a Nazarite represented the Lord in primaries and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are the ultimates. That He made the Human Divine even to the flesh and bones, is clear from the fact that He left nothing in the sepulchre, and that He said to His disciples that He had flesh and bones, which a spirit has not (41; especially from the things which are adduced in Arcana Coelestia, to the effect that interiors successively flow into exteriors, even to the outermost or ultimate, and that therein also they exist and subsist, n. Arcana Coelestia 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate; concerning which order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection, from the primary by means of the ultimate, n. 9828; and in the work, Heaven and Hell 297; that hence the ultimate is more holy than the interiors, n. Arcana Coelestia 9824; that hence in the ultimates there is strength and power, n. 9836.) It was for these reasons that the Nazariteship was instituted. The reason why the Nazarite should ultimately consecrate his hair by putting it into the fire of the altar, was, because the Holy Divine was thereby represented, and the fire of the altar signified that Holy (n. 934, 6314, 6832).
[4] From these considerations it is also evident why the strength of Samson was in his hair (Arcana Coelestia 2762, 5247.)
[5] From these considerations it is also clear why the garment of Elias was hairy, and that of John was made of camel's hair; for John the Baptist, as well as Elias, represented the Lord as to the Word, therefore he was also called Elias (as may be seen, 7:20).
In the same:
"Upon all heads shall be baldness, every beard shaven" (15:2).
In Jeremiah:
"Truth hath perished, and is cut off from their mouth; cut off thine hair and cast it away" (7:28, 29).
And in Ezekiel:
"Take a razor, and pass it upon the head and beard" (5:1).
Again:
"On every face shall be shame, and upon all heads baldness" (7:18).
Again:
"Every head was made bald" (29:18).
In Amos:
"I will bring baldness upon every head" (8:10).
And in David:
"God shall bruise the head of his enemies, the hairy scalp of him that goeth on in his guilt" (Psalm 68:21).
In these passages, and in others, by cutting off the hair of the head, shaving the beard, and inducing baldness, is signified to deprive of all good and truth, because he who is deprived of the ultimates is also deprived of things prior, for prior things exist and subsist in ultimates, as said above. In the world of spirits also, there are seen those who are bald; and I have been informed that they are those who were abusers of the Word and had applied the sense of the letter, which is Divine truth in the ultimates, to wicked purposes, and consequently were deprived of all truth; they are also the most wicked, and many of them are from the Babylonish nation; but, on the contrary, the angels are seen with becoming hair.
66. Verse 14. And His head and hairs white, signifies the Divine in firsts and in ultimates. This is evident from the signification of "head," when it refers to the Lord, of whom these things are said, as being the Divine in firsts (of which presently); and from the signification of "hairs," as being the Divine in ultimates (of which also presently); and from the signification of "white," as being what is pure. (That "white" [album] and "bright white" [candidum] mean what is pure, see Arcana Coelestia 3301, 3993, 4007, 5319.) "Head," in reference to the Lord, is the Divine in firsts, because the head is the highest part of man, and in it are his firsts, which are called the beginnings, from which are derived all things that have place in the body; for in the head are the understanding and the will, from which, as from their firsts or beginnings, flow the remaining things that relate to man's outer life, such as speech and all actions. But "hairs," in reference to the Lord, mean the Divine in ultimates, because hairs are ultimate things, for they grow out of the outmost parts of man, and first things terminate in them; when, therefore, "head" and "hairs" are mentioned firsts and ultimates are meant.
[2] Anyone who knows that in spiritual things also "head" signifies first things and "hairs" ultimates, and that first things and ultimates signify all things (as shown in n. Numbers 6:1-21);
also that:
The strength of Samson was in his locks, and when they were shaven off he became weak, and when they grew again he came into his strength (Judges 16:13-31 tothe end);
also that:
Forty-two children were torn in pieces by bears because they mocked Elisha, calling him bald-head (2 Kings 2:23-24);
as also that:
Elijah was clothed with a garment of hair (2 Kings 1:8);
And John the Baptist with camel's hair (Mark 1:6);
furthermore, what "head," "hairs," "beard," and "baldness" signify wherever they are mentioned in the Word.
[3] That a Nazarite should not shave his hair, because this, as is said, was the Nazariteship of God upon his head; and that when the days were accomplished he should shave it off and consecrate it, was for the reason that the Nazarite represented the Lord in firsts and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are ultimates. That He made it Divine even to the flesh and bones is evident from the fact that He left nothing in the sepulcher, and that:
He said to the disciples that He had flesh and bones, which a spirit hath not (41; especially from what was cited from the Arcana Coelestia, namely, that interior things flow in successively into exterior things, even into what is extreme or outmost, and there have existence and subsistence, n. 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate, in what order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection from the first by means of the ultimate, n. 9828, and in the work on Heaven and Hell 297; that from this the ultimate is more holy than the interiors, n. 9824; and therefore in ultimates there is strength and power, n. 9836). These then are the reasons why the Nazariteship was instituted. The Nazarite was finally to consecrate his hair by putting it into the fire of the altar, because it represented the Divine holiness, and the "fire of the altar" signified that holiness (n. 934, 6314, 6832).
[4] From this it can be seen, moreover, why the strength of Samson was in his hair (Arcana Coelestia 2762, 5247.) From this it is clear also why Elijah had a hairy garment and John one of camel's hair; for John the Baptist, like Elijah, represented the Lord in respect to the Word; for this reason also he was called Elijah (See Arcana Coelestia 7643, 9372).
[5] When these things are understood, it can be known what is signified in the Word by "head," "hairs," "beard," and "baldness," as in Isaiah:
In that time shall the Lord shave by the king of Assyria, the head, and the hairs of the feet, He shall also consume the beard (Isaiah 7:20).
In the same prophet:
On all heads baldness, every beard cut off (Isaiah 15:2).
In Jeremiah:
Truth is perished, and is cut off from their mouth. Cut off thine hair and cast it away (Jeremiah 7:28-29).
In Ezekiel:
Take a razor and pass it over the head and beard (Ezekiel 5:1).
Shame shall be upon every face, and baldness upon all heads (Ezekiel 7:18).
Every head was made bald (Ezekiel 29:18).
In Amos:
I will bring up baldness upon every head (Amos 8:10).
In David:
God shall bruise the head of His enemies, the hairy scalp of him that goeth on in his guilt (Psalms 68:21).
In these passages and in others, by "cutting off the hair of the head," "shaving the beard," and inducing baldness, is signified to deprive of all truth and good; since he that is deprived of ultimates is also deprived of things prior, for prior things have existence and subsistence in ultimates, as was said above. Moreover, in the world of spirits there are seen some that are bald, and I have been told that they are such as have abused the Word, and have applied the sense of the letter, which is Divine truth in ultimates, to wicked purposes, and therefore have been deprived of all truth. These are most malignant. Many of them are of the Babylonish body. Angels, on the contrary, appear with becoming hair.
66. (Vers. 14.) "Et caput Ipsius et capilli candidi", - Quod significent Divinum in primis et ultimis, constat ex significatione "capitis", cum de Domino, de quo haec dicuntur, quod sit Divinum in primis (de qua sequitur); et ex significatione "capillorum", quod sit Divinum in ultimis (de qua etiam sequitur); et ex significatione "candidi", quod sit purum.
(Quod "album" et "candidum" sit pulum, videatur n. 3301, 3993, 4007, 5319.) Quod "caput", cum de Domino, sit Divinum in primis, est quia caput est supremum hominis, et in eo sunt prima ejus, quae vocantur principia, ex quibus derivantur illa quae fiunt in corpore; sunt enim in capite intellectus et voluntas, a quibus ut a suis primis seu principiis fluunt reliqua, quae sunt vitae ulterioris hominis, prout loquela et omnes actus. Quod autem "capilli", cum de Domino, sint Divinum in ultimis, est quia capilli sunt ultima; illi enim crescunt ex ultimis apud hominem, et in illos desinunt prima; quapropter cum dicitur "caput et capilli", intelliguntur prima et ultima.
[2] Qui scit quod "caput" significet prima, et "capilli" ultima, etiam in spiritualibus, et quod prima et ultima significent omnia (ut supra, n. 41, ostensum est) scire potest plura arcana sensus interni ubi illa nominantur: prout quod
Nasiraeus non raderet comam capitis sui, quia illa, ut dicitur, erat Naziraeatus Dei super capite ejus, et quod absolutis diebus abraderet illam, et consecraret (Numeri 6:1-21):
tum quod
Simsoni esset robur in capillis, et quod illis abrasis factus sit infirmus, et illis succrescentibus veniret in robur (Judicum 16:13 ad fin. ):
tum quod
Quadraginta duo pueri discerpti fuerint ab ursis, quia illuserunt Elisaeo vocantes illum calvum (2 Regnum 2:23, 24):
ut et quod
Elias indutus fuerit tunica pilosa (2 Regnum 1:8);
et Johannes Baptista pilis camelorum (Marc. 1:6):
et praeterea, quid significant "caput" "capilli", "barba", et "calvitium", ubi nominantur in Verbo.
[3] Quod Naziraeus non raderet comam, quia illa, ut dicitur, erat Naziraeatus Dei super capite ejus, et quod absolutis diebus abraderet illam, et consecraret, erat quia Naziraeus repraesentabat Dominum in primis et in ultimis, ac Divinum Ipsius in ultimis erat Humanum Ipsius, quod Divinum fecit usque ad carnem et ossa, quae sunt ultima; quod usque ad carnem et ossa, patet ex eo, quod nihil in sepulcro reliquerit, et quod
Ipse ad discipulos dixerit, quod Carnem et Ossa haberet, quae non spiritus (Luca 24:39, 40):
et cum Ipsum Divinum etiam in ultimis est Divinum, tunc ex primis per ultima regit omnia. (Ut constare potest ex illis quae supra, n. 41, dicta et ostensa sunt; imprimis ex illis quae in Arcanis Caelestibus allata sunt; quod nempe interiora successive influant in exteriora, usque ad extremum seu ultimum, et quod ibi etiam existant et subsistant, n. 634, 6239, 6465, 1
9215, 9216. Quod non modo successive influant, sed etiam forment in ultimo simultaneum, quo ordine, n. 5897, 6451, 8603, 10099. Quod ideo omnia interiora contineantur in nexu a primo per ultimum, n. 9828; et in opere De Caelo et Inferno 297. Quod inde ultimum, prae interioribus sit sanctum, n. 9824. Quod inde in ultimis sit robur et potentia, n. 9836.) Inde nunc est, quod Naziraeatus institutus sit. Quod ultimo consecraret crinem suum, mittendo illum in ignem altaris, erat quia sanctum Divinum repraesentabat, et "ignis altaris" significabat id sanctum (n. 934, 6314, 6832).
[4] Ex his quoque constare potest cur Simsoni erat robur in crinibus (Judic. 16:13, ad fin. ) nam dicitur quod Naziraeus fuerit ab utero matris (Judicum 13:7; 16:17).
Inde quoque erat,
Quod non liceret summo sacerdoti ac filiis ejus, nec Levitis, radere caput, ac inducere sibi calvitium (Leviticus 10:6; 21:5, 10; Ezechiel 44:20);
tum quod
Abscindere barbam (quae etiam simile significabat) apud populum Israeliticum esset ignominiosum (2 Samuelis 10:4, 5).
Quod quadraginta duo pueri discerpti luerint ab ursis, quia illuserunt Elisaeo, vocantes illum calvum, erat causa, quia Elias et Elisaeus repraesentabant Dominum quoad Verbum, quod est Divinum Verum, cui sanctitas et robur est in ultimis ex primis, ut mox supra dictum est. Quia sic "calvitium" significabat deprivationem eorum, ideo hoc factum est. "Ursi" etiam significant verum in ultimis. (Quod Etias et Eli, aeus repraesentaverint Dominum quoad Yerbum, videatur n. 2762, 5247.) Ex his quoque patet, cur Eliae fuit "vestis pilosa", ac Johanni "ex pilis camelorum"; Johannes enim Baptista similiter ac Elias repraesentabat Dominum quoad Verbum, quapropter etiam dictus est Elias (videatur n. 7643, 9372).
[5] Ex his intellectis sciri potest quid significatur per "caput", "capillos", "barbam", et "calvitium" in Verbo:
- Ut apud Esaiam,
"Tempore illo detondebit Dominus... per regem Aschuris caput, et pilos pedum, etiam barbam consumet" (7:20);
apud eundem,
"In omnibus rapitibus calvitium, omnis barba rasa" (15:2);
apud Jeremiam,
"Periit veritas, et excisa est ex ore illorum; tonde crinem, et abjice" (7:28, 29);
apud Ezechielem,
Accipe novaculam et transmitte super caput et barbam" (5:1);
apud eundem,
"In omni facie erit pudor, et in omnibus capitibus calvitium" (7:18);
apud eundem,
"Omne caput decalvatum" (29:18);
Apud Amos,
"Ascendere faciam... super omne caput calvitium" (8:10);
apud Davidem,
"Deus contundet caput hostium, Verticem capillorum, ambulantium in reatibus" (Psalms 68:22 [B.A. 21]).
In his locis et aliis per "tondere caput", "abradere barbam", et "inducere calvitium", significatur deprivare omni vero et bono, quoniam qui deprivatur ultimis, etiam deprivatur prioribus, existunt enim et subsistunt priora in ultimis, ut supra est dictum. In mundo spirituum etiam apparent qui calvi sunt; et instructus sum quod sint qui abusi sunt Verbo, et sensum litterae, qui est Divinum Verum ibi in ultimis, applicuerunt ad nefanda, et inde deprivati sunt omni vero, sunt etiam malitiosissimi; plures ex illis sunt ex Babylonica gente: vicissim autem angeli apparent in decentibus comis.
Footnotes:
1. The editors made a correction or note here.