5247.“他就剃头，刮胡子”表就外层属世层的覆盖物而言的抛弃和所作的改变。这从“剃头，刮胡子”的含义清楚可知，“剃头，刮胡子”是指抛弃外层属世层的覆盖物；因为所剃的“头发”表示外层属世层（参看3301节）。毛发，无论头上的，还是胡须上的，在大人中对应于外层属世层。这解释了为何在天堂之光中，感官人，即那些除了属世之物外什么也不信，也不想去明白除了他们能用感官觉知的东西外，更内在或更纯粹的事物如何会存在的人在来世显得多毛。他们看上去毛烘烘的，以致他们的脸除了胡须外，几乎什么都不是。我经常看见这种满是毛发的脸。但理性人，也就是属灵人，因属世层在他们里面处于恰当的从属地位，故看似有整洁的头发。事实上，在来世，凭头发就能知道灵人在属世层方面的品质或性质。灵人头上之所以出现头发，是因为在来世，灵人看上去和世人一模一样。正因如此，圣言有时也描述人们所看见的天使的头发。
综上所述，明显可知“剃头，刮胡子”表示什么，如以西结书：
祭司利未人撒督的子孙当脱下供职的衣服，放在圣屋内，穿上别的衣服，免得因他们的衣服使民成圣。不可剃头，也不可留长发，只可剪头发。（以西结书44:15，19-20）
这论及新殿和新祭司职分，也就是新教会。“穿上别的衣服”表示神圣真理；“不可剃头，也不可留长发，只可剪头发”表示不抛弃属世层，只采取措施使它变得和谐一致，从而使它变得顺从。凡相信圣言神圣的人都能看出，先知所提到的描述新地、新城、新殿和新祭司职分的这些和其它所有细节都不可照字面来理解。如祭司利未人撒督的子孙当脱下供职的衣服，穿上别的衣服，只可剪头发就不是字面上的意思；相反，先知所给出的每一个和一切细节都表示诸如属于一个新教会的那类事物。
在摩西五经中，关于大祭司、亚伦的子孙和利未人的条例若不包含神圣之物在里面，也不会被制定：
在弟兄中作大祭司，头上倒了膏油，又承接圣职，穿了圣衣的，不可剃头，也不可撕裂衣服。（利未记21:10）
亚伦的子孙不可使头光秃，不可剃除胡须的周围；要归他们的神为圣，不可亵渎他们神的名。（利未记21:5-6）
你洁净利未人当这样行。用除罪水弹在他们身上，又叫他们用剃头刀刮全身，洗衣服，洁净自己。（民数记8:7）
这些条例若非含有神圣观念在里面，永远不会被赋予。在这些条例中（即大祭司不可剃头，也不可撕裂衣服；亚伦的子孙不可使头光秃，不可剃除胡须的周围；洁净利未人要叫他们用剃头刀刮全身）能有什么神圣之物，或教会之物呢？确切地说，拥有顺从内在人或属灵人的外在人或属世人，进而拥有顺从神性的这二者，就是这些条例里面的神圣观念；也是当世人阅读这些圣言经文时，天使所觉察到的。
这也适用于归耶和华为圣的拿细耳人：
若在他旁边忽然有人碰巧死了，以致沾染了他离俗的头，他要在得洁净的日子剃头，就是在第七日剃头。离俗的日子满了，拿细耳人要在会幕门口剃离俗的头；把头发放在平安祭下的火上。（民数记6:9，13，18）
至于何为拿细耳人，他代表哪方面的神圣，可参看前文（3301节）。若不藉着对应知道“头发”是什么意思，因而知道拿细耳人的头发对应于哪方面的神圣，没有人能理解为何神圣之物居于他的头发。同样，谁也不明白参孙力气的源头如何在他的头发中；在以下描述中，参孙将其告诉了大利拉：
剃头刀向来就没有上过我的头，因为我自出母胎就归神作拿细耳人；若我剃了，我的力气就离开我，我便软弱像别人一样。大利拉叫了一个人来剃除他头上的七条发绺，他的力气就离开他了。后来他的头发被剃之后，又开始渐渐长起来了，力气便又回到他身上。（士师记16:17，19，22）
若没有对应的任何知识，谁能明白主的神性属世层由拿细耳人代表，或“离俗”没有其它含义，参孙的力气是由于这种代表？
不知道圣言拥有一个内义，字义用来代表包含在内义中的真实事物之人，尤其不相信的人，几乎不承认这些事物有任何神圣之物；而事实上，最神圣之物就在它们里面。人若不知道，尤其不相信圣言拥有神圣的内义，就不可能知道以下经文里面包含什么，如耶利米书：
真理已经灭绝，从他们的口中剪除。要剪掉你离俗的头发，把它扔掉！（耶利米书7:28-29）
以赛亚书：
到那日，主必用大河外赁的剃头刀，就是亚述王，剃头和脚上的毛，并要剃净胡须。（以赛亚书7:20）
弥迦书：
你使头光秃，为你所喜爱的儿女剪除你的头发，你要剃头，要大大地光秃，如同秃鹰，因为他们都必流亡而离开你。（弥迦书1:16）
他不知道有何神圣包含在有关以利亚的记载中，因为以利亚是长满毛发的人，腰束皮带（列王记下1:8）；也不知道为何戏笑以利沙秃头的童子被林中出来的母熊撕裂（列王记下2:23，24）。
以利亚和以利沙都代表圣言方面的主，因而代表圣言本身，尤其代表先知部分（参看创世记18章序言，2762节）。“长满毛发”和“皮带”表示字义，“长满毛发的人”表示就真理而言的字义，腰间的“皮带”表示就良善而言的字义。事实上，圣言的字义就是它的属世意义，因为它采用的观念是由世上的事物形成的；而内义是属灵意义，因为它采用的观念是由天上的事物形成的。这两种意义就像人的内在与外在那样彼此关联。不过，由于内在离了外在无法存在，因为外在是内在持续存在所在的次序最后和最低层级，所以戏笑以利沙“秃头”是对圣言的毁谤，暗示它缺乏外在，因而圣言没有适合人理解的那层意义。
由此可见，圣言的一切细节都是神圣的。然而，没有人能发现圣言里面的这种神圣，除非他熟悉内义；然而，它的一点迹象会从天堂流入相信圣言为神圣的人。这种流注通过天使所知的内义实现；这内义虽然不能被人理解，却仍在他里面激发一种情感，因为知道内义的天使所感受到的情感会传给他。由此也明显可知，圣言已被赋予世人，以便他能与天堂交流，并且天堂里的神性真理能通过流入他而在他里面激发情感。
Potts(1905-1910) 5247
5247. And he shaved. That this signifies rejection and change as to what is of the exterior natural, is evident from the signification of "shaving the head and the beard," as being to reject such things as are of the exterior natural; for the "hair" that was shaved off signifies this natural (see n. 3301). The hair both of the head and of the beard corresponds in the Grand Man to the exterior natural; and therefore sensuous men (that is, they who have believed nothing but what is natural, and have not been willing to understand that there is anything more interior or purer than what they could apprehend by the senses) in the other life when in the light of heaven, they appear hairy, so much so that the face is scarcely anything but beard. Such hairy faces have often been seen by me. But they who have been rational, that is, spiritual men, in whom the natural has been rightly subordinated, appear becomingly furnished with hair. Nay, from the hair in the other life may be known the quality of spirits in respect to the natural. The reason why spirits appear with hair is that in the other life spirits appear altogether as do men on earth. Hence it is that the angels spoken of in the Word as being seen are sometimes described even in respect to their hair. [2] From what has now been said it is evident what is signified by "shaving," as in Ezekiel:
The priests, the Levites, the sons of Zadok, shall put off their garments wherein they minister and lay them in the bedchambers of holiness, and they shall put on other garments, neither shall they sanctify the people in their garments, and they shall not shave their heads and let down their hair, in polling they shall poll their heads (Ezek. 44:19-20);
this is said of the new temple and the new priesthood, that is, of the new church; and the "putting on of other garments" signifies holy truths; their "not shaving their heads nor letting down their hair, but in polling to poll their heads" signifies not rejecting the natural, but accommodating it so that it may be in accord, thus making it subordinate. Everyone who believes the Word to be holy can see that these and the rest of the things said in the prophet about the new earth, the new city, the new temple, and new priesthood, will not be at all as is stated in the letter there; as that the priests the Levites, the sons of Zadok, will minister therein, and will then put off the garments of their ministry and put on other garments, and will poll their heads; but that all and everyone of these things signify such things as belong to a new church. [3] Neither would the statutes have been commanded in regard to the high priest, the sons of Aaron, and the Levites, in the following passages from Moses, if they had not contained holy things within:
The priest chief of his brethren, upon whose head the anointing oil has been poured, and he hath filled his hand to put on the garments, shall not shave his head, and shall not tear his garments (Lev. 21:10). The sons of Aaron shall not make baldness upon their head, neither shall they shave the corner of their beard; they shall be holy to their God, and not profane the name of their God (Lev. 21:5-6). Thus shalt thou purify the Levites. Sprinkle the waters of expiation upon them, and they shall make to pass a razor over their flesh, and they shall wash their garments; and they shall be pure (Num. 8:7). What is there that is holy or that is of the church in these things-that the high priest should not shave his head nor tear his garments; that the sons of Aaron should not make baldness upon their head nor shave the corner of their beard, and that the Levites when being purified should be shaved with a razor upon their flesh? But to have the external or natural man subordinate to the internal or spiritual, and thus to have both subordinate to the Divine, this is a holy thing, and is what the angels perceive when these passages of the Word are being read by man. [4] So also it was with the Nazirite, who was holy unto Jehovah:
If any man should by chance die very suddenly beside him, and he hath defiled the head of his Naziriteship; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. And when the days of his Naziriteship are fulfilled, the Nazirite shall shave the head of his Naziriteship at the door of the tent of meeting; and shall take the hair of his head and put it on the fire that is under the sacrifice of peace-offerings (Num. 6:9, 13, 18);
what the Nazirite was, and what holiness he represented, may be seen above (n. 3301). That holiness should abide in his hair can never be comprehended unless it is known what "hair" is by correspondence, thus to what holiness the hair of the Nazirite corresponded. In like manner it cannot be comprehended how Samson had strength from his hair, of which he speaks thus to Delilah:
There hath not come up a razor upon my head, for I have been a Nazirite of God from my mother's womb; if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man. And Delilah called a man, who shaved off the seven locks of his head and his strength went from upon him. And afterward when the hair of his head began to grow after it was shaved off, strength returned to him (Judges 16:17, 19, 22);
who without knowledge derived from correspondence can know that the Lord as to the Divine natural was represented by the Nazirite, and that the Naziriteship had no other meaning, and that Samson's strength was from this representative? [5] One who does not know, and especially who does not believe, that there is an internal sense in the Word, and that the sense of the letter is representative of the things in the internal sense, will scarcely acknowledge that there is anything holy in these things; when yet that which is most holy is in them. If a man does not know, and especially if he does not believe that the Word possesses an internal sense which is holy, neither can he know what the following passages bear in their bosom, as in Jeremiah:
Truth is perished and is cut off from their mouth. Cut off the hair of thy Naziriteship, and cast it away (Jer. 7:28-29). In Isaiah:
In that day shall the Lord shave with a razor that is hired in the passages of the river, through the king of Assyria, the head, and the hair of the feet; and shall also consume the beard (Isa. 7:20). In Micah:
Make thee bald, and shave thee on account of the sons of thy deliciousnesses, enlarge thy baldness as the eagle, because they have migrated from thee (Micah 1:16). Nor can he know what holiness is involved in that which is related of Elijah, in that he was a hairy man, and girt with a girdle of skin about his loins (2 Kings 1:8); nor why the children who called Elisha bald were torn by she-bears out of the wood (2 Kings 2:23, 24). [6] By Elijah and by Elisha was represented the Lord as to the Word, thus by them was represented the Word, specifically the prophetic Word, as may be seen in what is prefaced to the eighteenth chapter of Genesis and at n. 2762. The "hairiness" and the "girdle of skin" signified the literal sense, a "hairy man" this sense in respect to truths, and a "girdle of skin" about the loins this sense in respect to goods. For the literal sense of the Word is its natural sense, because it is from the things in the world; and the internal sense is the spiritual sense, because it is from the things in heaven. These two senses are circumstanced as are the internal and external of man; and because there is no internal without an external, for the external is the ultimate of order in which the internal subsists, therefore it was a reproach against the Word to call Elisha bald, implying that it is devoid of an external, thus that the Word has no sense that is adapted to the apprehension of man. [7] From all this it is evident that all the details of the Word are holy; but the holiness therein is not apparent to the understanding, except that of one who knows its internal sense; nevertheless by influx from heaven it comes to the perception of him who believes the Word to be holy. This influx is effected through the internal sense in which the angels are; and although this sense is not understood by the man, still it affects him, because the affection of the angels who are in it is communicated. From this it is plain also that the Word has been given to man in order that he may have communication with heaven, and that the Divine truth which is in heaven may affect him by means of the influx.
Elliott(1983-1999) 5247
5247. 'And he clipped [his hair and beard]' means a casting aside and the change made so far as the coverings of the exterior natural were concerned. This is clear from the meaning of 'clipping' - that is, clipping the head and beard - as casting aside the coverings of the exterior natural. For 'hair' which was clipped means the exterior natural, see 3301. Also, both hair on the head and that composing the beard correspond in the Grand Man to the exterior natural. This explains why in the light of heaven sensory-minded people - that is, those who have had no belief in anything apart from that which is natural, and have had no desire to understand how anything more internal or purer can exist apart from that which they can perceive with their senses - have a hairy appearance in the next life. They look so hairy that their faces are scarcely anything else than hairy beards. I have seen faces covered with hair like these on many occasions. But rationally-minded people, that is, spiritually-minded ones, with whom the natural has played a correctly subordinate role, are seen with tidy hair. Indeed from the state of people's hair in the next life one can tell what the natural with them is like. The reason spirits appear with hair on their heads is that in the next life spirits look exactly like people on earth. This too is why the Word sometimes includes a description of the hair of the angels people have seen.
[2] From all this one may now see what is meant by 'clipping', as in Ezekiel,
The priests the Levites, the sons of Zadok, shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. And they shall not shave their head and shall not let their hair grow long; they shall surely clip their heads. Ezek 44:15, 19, 20.
This refers to a new Temple and a new priesthood, that is, to a new Church. 'Putting on other garments' means holy truths; 'not shaving their head, and not letting their hair grow long, but surely clipping their heads' means not casting aside the natural but taking measures to make it conformable, and so to make it subordinate. Anyone who believes that the Word is indeed holy can see that these and all the other details mentioned by the prophet which describe a new land, a new city, and a new Temple and priesthood must not be taken literally. The statement, for example, that the priests the Levites, the sons of Zadok, will minister there, at which time they will put off their ministerial garments and put on new ones, and will also clip their heads, is not meant literally; rather, each and all the details given by the prophet have as their meaning such things as are aspects of a new Church.
[3] The following rules were laid down for the high priest, the sons of Aaron, and the Levites, in Moses,
The priest who is chief among his brothers, on whose head the anointing oil has been poured and who has been consecrateda to wear the garments, shall not shave his head or rend his garments. Lev 21:10.
The sons of Aaron shall not introduce any baldness on their head or shave the corner of their beard. They shall be holy to their God, and they shall not profane the name of their God. Lev 21:5, 6.
You shall purify the Levites like this: Sprinkle over them the water of expiation, and they shall pass a razor over their flesh and wash their garments, and they shall be pure. Num 8:7.
These rules would never have been given unless they had held holy ideas within them. Can there be anything holy or anything of the Church in the actual rule forbidding the high priest to shave his head or rend his garments, or in the actual rule forbidding the sons of Levi to introduce any baldness on their head or shave the corner of their beard, or in that commanding the Levites to shave their flesh with a razor when they underwent purification? Rather, the possession of an external or natural man made subordinate to the internal or spiritual man, both of which have thereby been made subordinate to the Divine, is the holy idea within those rules; and it is also what angels perceive when man reads about them in the Word.
[4] The same goes for what is said about a Nazirite who was holy to Jehovah. If someone next to him happened to die suddenly and so defile his consecrated head, the Nazirite was required to clip his head on the day of his cleansing; on the seventh day he had to clip it. On the day that the days of his Naziriteship were completed he had to clip his consecrated head at the door of the Tent of Meeting and to take the hair from his head and put it on the fire which was under the sacrifice of peace offerings, Num 6:8, 9, 13, 18. For the meaning of a Nazirite and what aspect of holiness he represented, see 3301. No one can possibly understand why anything holy existed within the Nazirite's hair unless he knows from correspondence what is meant by 'the hair' and from this what aspect of holiness a Nazirite's hair corresponded to. Nor can anyone likewise understand how the source of Samson's strength lay in his hair, which he told Delilah about in the following description,
No razor has come upon my head, for I have been a Nazirite of God from my mother's womb. If I am shaved, my strength will depart from me, and I shall become weak and be like anyone else. And Delilah called a man who shaved off the seven locks of his hair; and his strength departed from him. After that, when the hair on his head began to grow, even as it had been shaved off, his strength returned to him. Judg 16:17, 19, 22.
Without any knowledge of correspondence who can see that the Lord's Divine Natural was represented by 'a Nazirite', or that 'Naziriteship' had no other meaning than this, or that Samson's strength was due to that representation?
[5] Anyone who does not know, and more so one who does not believe that the Word has an internal sense, and that the sense of the letter serves to represent the real things contained in the internal sense, will recognize scarcely anything holy at all in these matters, when in fact the greatest holiness lies within them. Anyone who does not know, and more so one who does not believe that the Word has an internal sense that is intrinsically holy cannot know what the following texts enfold within them: In Jeremiah,
Truth has perished and has been cut off from their mouth. Cut off the hair of your Naziriteship and throw it away. Jer 7:28, 29.
In Isaiah,
On that day the Lord will shave by means of a razor hired at the crossing-places of the River - by means of the king of Asshur - the head and the hair of the feet; and it will consume the beard also. Isa 7:20.
In Micah,
Make yourself bald, and shave your head for the children of your delight; extend your baldness like an eagle, for they have departed from you. Micah 1:16.
Nor will anyone know the aspect of holiness contained in the reference to Elijah's being a man covered with hair, who wore a skin girdle around his loins, 2 Kings 1:8. Nor will he know why the children who called Elisha baldhead were torn apart by the bears out of the forest, 2 Kings 2:23, 24.
[6] Both Elijah and Elisha represented the Lord as to the Word, and so represented the Word itself, specifically the prophetical part, see Preface to Genesis 18, and 2762. Being covered with hair and having a skin girdle meant the literal sense, a man covered with hair' meaning that sense so far as truths were concerned, 'wearing a skin girdle around his loins' so far as forms of good were concerned. For the literal sense is the natural sense of the Word since it employs ideas formed from things that exist in the world, whereas the internal sense is the spiritual sense because it employs ideas formed from things existing in heaven. These two senses are related to each other in the way that the internal and the external are related in the human being. But because the internal can have no existence without the external, the external being the last and lowest degree of order within which the internal is held in being, the calling of Elisha 'baldhead' therefore meant the shameful accusation made against the Word that it lacked so to speak an external and so lacked a sense suited to man's capacity to understand it.
[7] From all this one may see that every particular detail in the Word is holy. However, this holiness within the Word is discerned by no one unless he is acquainted with the internal sense; yet an inkling of it flows from heaven into someone who believes that the Word is holy. The internal sense known to the angels is the channel through which that influx comes; and even if the person has no understanding of that sense it nevertheless stimulates an affection in him, because the affection felt by the angels who know that sense is communicated to him. From this it is also evident that the Word was given to man so that he might have a means of communication with heaven and so that by flowing into him Divine Truth in heaven might stimulate affection in him.
Latin(1748-1756) 5247
5247. `Et totondit': quod significet rejectionem et mutationem quoad illa quae sunt exterioris naturalis, constat ex significatione `tondere', nempe caput et barbam, quod sit rejicere talia quae sunt exterioris naturalis; `capillus' enim seu pilus, qui tondebatur, significat id naturale, videatur n. 3301; etiam pilus tam capitis quam barbae correspondet in Maximo Homine exteriori naturali, quapropter etiam sensuales homines, hoc est, illi qui nihil nisi quam naturale crediderant nec intelligere voluerunt aliquid interius {1}seu purius dari quam quod sensibus capere possunt, illi in altera vita in luce caeli apparent pilosi, adeo ut facies vix aliud sit quam pilus barbae; pilosae tales facies multoties mihi visae sunt; qui autem rationales homines fuerunt, hoc est, spirituales, apud quos naturale rite subordinatum fuerat, illi apparent decenter comati; immo ex coma in altera vita cognosci potest quales sunt quoad naturale; quod spiritus in coma appareant, est quia in altera vita spiritus prorsus apparent sicut homines in terra; inde etiam est quod visi angeli in Verbo describantur etiam quandoque quoad comas. [2]Ex his constare potest quid `tondere' significat; ut apud Ezechielem, Sacerdotes Levitae, filii Zadoki, ...exuent vestes suas in quibus ministrantes, et reponent illas in cubiculis sanctitatis, et induent vestes alias, nec sanctificabunt populum vestibus suis; et caput suum non radent, et comam non demittent, tondendo tondebunt capita sua, xliv (15), 19, 20;ibi de novo Templo, et de novo sacerdotio agitur, hoc est, de nova Ecclesia, ubi `induere vestes alias' significat sancta vera, `caput non radere, {2} comam non demittere, sed tondendo tondere capita' significat non rejicere naturale sed accommodare ut concordet, ita subordinare; quisque qui sanctum credit Verbum, videre potest quod haec et reliqua de nova terra, nova civitate, (c)ac de novo Templo et novo sacerdotio, apud Prophetam, prorsus se non habitura sint sicut ibi in littera memorantur, ut quod `sacerdotes Levitae, filii Zadoki, ministrabunt ibi', et quod tunc `exuent vestes ministerii et induent alias', quodque `tondebunt capita', sed quod omnia et singula ibi significent talia quae sunt novae Ecclesiae. [3]Quae de sacerdote magno, {3}filiis Aharonis, et de Levitis statuta sunt, apud Mosen, Sacerdos magnus ex fratribus suis, super cujus est effusum caput oleum unctionis, et implevit manum suam ad induendum vestes, caput suum non radet, et vestes suas non dissuet, Lev. xxi 10:
Filii Aharonis non inducent calvitiem capiti suo, nec angulum barbae suae radent; ...sancti erunt Deo suo, nec profanabunt nomen Dei sui, Lev. xxi 5, 6:
Purifices ita Levitas; asperge super illos aquas expiationis, et transire facient novaculam super carnem suam, et lavabunt vestes suas, et puri erunt, Num. viii 7;
nec mandata fuissent nisi sancta in se habuissent; quod `sacerdos magnus non caput suum raderet et non vestes suas dissueret', quod `filii Aharonis non capiti suo' calvitiem inducerent, nec angulum barbae raderent', et quod `Levitae cum purificarentur, raderentur novacula super carnem', quid sancti in his, et quid Ecclesiae in his? sed habere externum seu naturalem hominem subordinatum interno seu spirituali, et sic utrumque subordinatum Divino, hoc sanctum est quod {4}etiam percipiunt angeli cum illa Verbi leguntur ab homine: [4]similiter quod Naziraeus, qui sanctus esset Jehovae, si mortuus fuerit juxta illum forte subito, et polluerit caput naziraeatus sui, quod tonderet caput suum in die munditiae suae, in die septimo tonderet illud. ...Tum quod Naziraeus in die quo implentur dies naziraeatus ejus, ...tonderet ad ostium tentorii conventus caput naziraeatus sui, et acciperet crinem capitis sui, ...et daret super ignem qui sub sacrificio pacificorum, Num. vi (x)8, 9, 13, 18;
quid Naziraeus, et quid sancti repraesentabat, videatur n. 3301; {5}quod sanctum in crinibus ejus constaret, nusquam comprehendi potest nisi sciatur quid `crinis' est per correspondentiam, ita cui sancto crinis naziraei correspondebat; pariter nec {6}comprehendi potest unde robur Simsoni ex crinibus, de quibus ille ita ad Delilam, Novacula non ascendit super caput meum, quia naziraeus Dei ego ab utero matris meae; si radar, recedet a me robur, et reddar infirmus, et ero sicut quivis homo: ...et Delilah vocavit virum qui rasit septem cincinnos capitis ejus, ...et recessit robur ejus a super eo. ...Et dein cum incepit capillus capitis ejus crescere, sicut abrasus erat, rediit robur ei, Jud. xvi 17, 19 (22, 28);
quis absque cognitione ex correspondentia nosse potest quod Dominus quoad Divinum Naturale repraesentaretur per `naziraeum', et quod `naziraeatus' non aliud fuerit, et quod robur Simsoni ex repraesentativo illo? [5]qui non scit, et magis qui non credit, quod sensus internus Verbi sit, et quod sensus litterae sit repraesentativus rerum quae in sensu interno, vix aliquid sancti in his {7}agnoscet, cum tamen sanctissimum inest. Qui non scit, et magis qui non credit, quod sensus internus Verbi sit, qui {8} sanctus, nec {9}scire potest quid sequentia haec in sinu gerunt; ut quae apud Jeremiam, Periit veritas, et excisa est ex ore eorum, abscinde crines tui naziraeatus, et abjice, vii 28, 29:
apud Esaiam, In die illo detondebit Dominus per novaculam mercenariam in transitibus fluvii, per regem Asshuris, caput et pilos pedum, et etiam barbam consumet, (x)vii 20:
apud Micham, Calvitiem induc, et tonde te propter filios deliciarum tuarum, dilata calvitiem tuam, sicut aquila, quia migrarunt a te, i 16;
et praeterea nec sciet quid sancti involvit quod {10}memoratur de Elia quod esset Vir pilosus, et cingulo corii cinctus circa lumbos suos, 2 Reg. i 8:
Et cur pueri qui vocabant Elisaeum calvum, discerpti essent ab ursis e silva, 2 Reg. ii (x)23, 24;
[6]per `Eliam' et per `Elisaeum' repraesentabatur Dominus quoad verbum; ita per (c)eos repraesentabatur Verbum, in specie propheticum, videatur Praef. ad Gen. xviii et n. 2762; `pilosum' et `cingulum corii' significabat sensum litteralem, `vir pilosus' illum quoad vera, `cingulum corii circa lumbos' illum quoad bona, sensus enim litteralis est sensus naturalis ejus, nam (t)est ex illis quae in mundo et sensus internus est sensus spiritualis quia (t)est ex illis quae in caelo; hi bini sensus se habent sicut internum et externum apud hominem, et quia internum non est absque {11}externo, nam externum est ultimum ordinis in quo subsistit internum, ideo ignominiosum contra Verbum erat `vocare Elisaeum calvum', quasi esset absque {12} externo, ita Verbum absque sensu adaequato captui hominis. [7]Ex his constare potest quod singula Verbi sancta sint; at sanctitas quae inibi, non apparet ad intellectum nisi ei qui novit sensum ejus internum, {13}usque tamen ad apperceptionem per influxum e caelo ei qui Verbum sanctum credit; influxus ille fit per sensum internum in quo sunt angeli, qui sensus, quamvis non intelligitur ab homine, usque afficit, quia affectio angelorum qui in illo sunt, communicatur; inde quoque patet quod Verbum datum sit homini ut communicatio ei sit cum caelo, utque Divinum Verum quod in caelo, per influxum afficiat. @1 aut$ @2 i et$ @3 filius I$ @4 significatur, hoc sanctum quoque est, quod$ @5 naziraeatus erat crinis, quod sanctum ejus$ @6 sciri$ @7 agnosceret$ @8 i respective$ @9 sciet$ @10 dicitur$ @11 interno I$ @12 i omni$ @13 at vero$