47.“祂的头与发皆白，如白羊毛、如雪”表在初和终里面的神性智慧的神性之爱。人的头表其生命的全部，而人生命的全部皆与爱和智慧有关，所以“头”表智慧，也表爱。但由于爱离了自己的智慧就不存在，智慧离了自己的爱也不存在，所以“头”就表智慧之爱；当论及主时，“头”自然表示神性智慧的神性之爱。“头”的这种含义会通过圣言来说明（538，568节）。因此，“头”既表在其初里面的爱与智慧，那么可知，“发”表在其终里面的爱与智慧。因为“发”在此论及人子，人子是圣言方面的主，其“发”自然就表在圣言最终层中属于爱的神性良善和属于智慧的神性真理，圣言的最终层就包含在它的字义中。
就字义而言，圣言由“人子的头发”来表示，这一点似乎是个悖论，却是事实。这一点从《新耶路撒冷教义之圣经篇》（35-49节）所引用的圣言经文明显看出来，那里还说明，以色列教会中的“拿细耳人”代表主圣言的最终层，也就是圣言的字义。因为在希伯来语中，“拿细耳”是指头发或一绺头发。是故从母腹就作拿细耳人的参孙，其大能就在于他的头发。神性真理的大能同样在于圣言的字义，这一点可见于《新耶路撒冷教义之圣经篇》（37-49节）一书。故大祭司及其子孙严禁剃头。由于这个原因，四十二个童子被两头熊撕裂，因为他们嘲笑以利沙“秃头”。以利沙和以利亚一样，也代表圣言方面的主；“秃头”表缺乏最终层，即前面所说的字义的圣言，“熊”表脱离其内义的圣言字义。在灵界，将圣言字义与内义分离的人从远处看就像熊，由此明显可知为何童子为何会有此等遭遇。因同样的缘故，引致秃头乃是极大的羞辱，也是极度悲哀的标志。
因此，当以色列民族歪曲了圣言的所有字义后，就对他们作哀歌说：
锡安的拿细耳人比雪纯净、比奶更洁白；他们的面貌比黑人更黑，以致在街上无人认识。（耶利米哀歌4:7-8）
还有：
头都光秃了，肩膀都磨去了毛发。（以西结书29:18）
各人脸上都羞愧，各人头上都光秃。（以西结书7:18）
以赛亚书（15:2）、耶利米书（48:37）和阿摩司书（8:10）中的也一样。
以色列人用虚假驱散了圣言的一切字义，所以先知以西结被吩咐以此来代表这一点：
你要拿一把剃头刀剃头，要将三分之一的头发用火焚烧，将三分之一用剑砍碎，将三分之一任风吹散，你要取几根包在衣襟里，然后把它们也扔在火中。（以西结书5:1-4等）、
故在弥迦书，经上也说：
犹大啊，要使你秃头，要为你所喜爱的儿女剪除你的头发，要大大地光秃，如同秃鹰，因为他们都被掳去离开你。（弥迦书1:16）
“所喜爱的儿女”是指教会取自圣言的纯正真理。因为“巴比伦王尼布甲尼撒”代表巴比伦人对圣言的歪曲，对当中一切真理的毁坏，所以后来“他的头发长长，好像鹰毛”（但以理书4:33）。由于“头发”表圣言的神圣，故经上论到拿细耳人说：
不可剃头发，因为那离俗归神的凭据是在他们头上。（民数记6:1-21）
故经上规定：
大祭司及其儿子不得剃头，免得他们死亡，也免得向以色列全家发火。（利未记10:6）。
“头发”既表终层的神性真理，并且在教会，这就是字义上的圣言，故在但以理书，经上论到“亘古常在者”（the Ancient of Days）说：
我观看，见有宝座设立，上头坐着亘古常在者，他的衣服洁白如雪、头发如纯净的羊毛。（但以理书7:9）
“亘古常在者”（the Ancient of Days）即主，这一点也从弥迦书也明显看出来：
伯利恒、以法他啊，你在犹大诸城中为小，将来必有一位从你那里为我而出，在以色列中做统治者；他的根源出于亘古，出于往古之日。（弥迦书5:2）
在以赛亚书，祂被称为“永在的父”（以赛亚书9:6）。
从这些以及许多其它经文（由于经文实在太多，不再引用）明显可知，“如白羊毛，如雪”的人子之“头”与“发”分别表在初与终里面的神性之爱与智慧。由于“人子”表圣言方面的主，故可知这圣言也在初与终里面。否则，启示录描述主的头发，但以理书描述亘古常在者的头发，其义何在？“头发”表圣言的字义，这一点从那些在灵界的人很清楚地看出来。在那里，凡蔑视圣言字义的人，其头顶光秃秃的；相反，凡热爱圣言字义的人则长有一头漂亮的头发。经上之所以说其头与发皆白，“如白羊毛，如雪”，是因为“羊毛”表示终层的良善，“雪”表示终层的真理，以赛亚书（1:18）中的也是如此。因为羊毛出于羊，而“羊”表仁之良善；雪出于水，而“水”表信之真理。
47. His head and hair were white like wool, as white as snow. (1:14) This symbolizes the Divine love accompanying Divine wisdom in first things and last.
A person's head symbolizes everything connected with his life, and everything connected with a person's life has some relation to love and wisdom. A head consequently symbolizes both wisdom and love. However, because there is no love without its wisdom, nor wisdom without its love, therefore it is the love accompanying wisdom that is meant by a head; and when describing the Lord, it is the Divine love accompanying Divine wisdom. But on the symbolism of the head in the Word, more will be seen in nos. 538 and 568 below.
Since a head means both love and wisdom in their first forms, it follows accordingly that hair means love and wisdom in their final forms. And because the hair mentioned here describes the Son of Man, who is the Lord in relation to the Word, His hair symbolizes the Divine good connected with love, and the Divine truth connected with wisdom, in the outmost expressions of the Word - the outmost expressions of the Word being those contained in its literal sense.
[2] The idea that the hair of the Son of Man or the Lord symbolizes the Word in this sense may seem absurd, but still it is the truth. This can be seen from passages in the Word that we cited in The Doctrine of the New Jerusalem Regarding the Sacred Scripture, nos. 35 and 49. We showed there as well that Nazirites in the Israelite Church represented the Lord in relation to the Word in its outmost expressions, which is its literal sense, as a nazir in Hebrew is a hair or head of hair. 1That is why the power of Samson, who was a Nazirite from the womb, lay in his hair. The Divine truth similarly has power in the literal sense of the Word, as may be seen in the aforementioned Doctrine Regarding the Sacred Scripture, nos. 37-49.
For the same reason, too, the high priest and his sons were strictly forbidden to shave their heads.
For that reason as well, forty-two of the boys who called Elisha a baldhead were torn apart by two she-bears. Like Elijah, Elisha represented the Lord in relation to the Word. A baldhead symbolizes the Word without its outmost expression, which, as said, is its literal sense, and she-bears symbolize this sense of the Word divorced from its inner meaning. Those who so divorce it, moreover, appear in the spiritual world as bears, though only at a distance. It is apparent from this why what happened to the boys happened as it did.
It was, therefore, also the highest disgrace and a mark of extreme mourning to inflict baldness.
[3] Accordingly, when the Israelite nation had completely perverted the literal sense of the Word, this lamentation over them was composed:
Her Nazirites were whiter than snow, brighter white than milk... Darker than blackness is their form. They go unrecognized in the streets. (Lamentations 4:7-8)
Furthermore:
Every head was made bald, and every shoulder shaved bare. (Ezekiel 29:18)
Shame will be on every face, and baldness on all their heads. (Ezekiel 7:18)
So similarly Isaiah 15:2, Jeremiah 48:37, Amos 8:10.
Because the children of Israel by falsities completely dissipated the literal sense of the Word, therefore the prophet Ezekiel was commanded to represent this by shaving his head with a razor and burning a third part with fire, striking a third part with a sword, and scattering a third part to the wind, and by gathering a small amount in his skirts, to cast it, too, afterward into the fire (Ezekiel 5:1-4).
[4] Therefore it is also said in Micah:
Make yourself bald and cut off your hair, because of your precious children; enlarge your baldness like an eagle, for they have departed from you. (Micah 1:16)
The precious children are the church's genuine truths from the Word.
Moreover, because Nebuchadnezzar, king of Babylon, represented Babylon's falsification of the Word and destruction of every truth there, it accordingly came to pass that his hair grew like eagles' feathers (Daniel 4:33).
Since the hair symbolized that holy component of the Word, therefore it is said of Nazirites that they were not to shave the hair of their head, because it was the consecration of God upon their head (Numbers 6:1-21). And therefore it was decreed that the high priest and his sons were not to shave their heads, lest they die and the whole house of Israel be angered (Leviticus 10:6).
[5] Now, because hair symbolizes Divine truth in its outmost expressions, which in the church is the Word in its literal sense, therefore something similar is said also of the Ancient of Days in Daniel:
I watched till the thrones were thrown down, and the Ancient of Days was seated. His garment was as white as snow, and the hair of His head like pure wool. (Daniel 7:9)
That the Ancient of Days is the Lord is clearly apparent in Micah:
You, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from antiquity, from days of old. (Micah 5:2)
And in Isaiah, where He is called Everlasting Father (Isaiah 9:6).
[6] From these passages and many others - too many to cite - it can be seen that the head and hair of the Son of Man, which were like wool, as white as snow, mean the Divine expression of love and wisdom in first things and last. And because the Son of Man means the Lord in relation to the Word, it follows that the Word, too, is meant in its first elements and last. Why else should it be that the Lord here in the book of Revelation and the Ancient of Days in Daniel are described even in respect to their hair?
That hair symbolizes the literal sense of the Word is clearly apparent from people in the spiritual world. Those who have scorned the literal sense of the Word appear bald there, and conversely, those who have loved the literal sense of the Word appear possessed of handsome hair.
The head and hair are described as being like wool and like snow because wool symbolizes goodness in outmost expressions, and snow symbolizes truth in outward expressions - as is the case also in Isaiah 1:18 2- inasmuch as wool comes from sheep, which symbolize the goodness of charity, and snow comes from water, which symbolizes truths of faith.
Footnotes:
1. The Hebrew נָזִיר (nazir) fundamentally means "one consecrated" or "one set apart;" but as a condition of the Nazirite vow was to let the hair grow, by extension a cognate word נֵזֶר (nezer) came to mean also the hair of a Nazirite's consecration, and by analogy, a woman's long hair.
2. "Come now, and let us reason together," says Jehovah. "Though your sins be like scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."
47. [verse 14] 'And His head and hairs were white as wool, like snow' signifies the Divine Love of the Divine Wisdom in primes and ultimates. By a man's head all of his life is signified, and all of a man's life has relation to love and wisdom. By the head, therefore, wisdom is signified, and at the same time love. Because, however, there is no love apart from its own wisdom, nor wisdom apart from its own love, therefore it is the love of wisdom that is understood by 'head,' and when it concerns the Lord, it is the Divine Love of the Divine Wisdom. But [something] out of the Word about the signification of the head will be seen below (538, 568). Since, then, by 'head' is understood love and at the same time wisdom in their primes, and because 'hairs' are here mentioned respecting the Son of Man, Who is the Lord as to the Word, by 'His hairs' are signified the Divine Good that is of love, and the Divine Truth that is of wisdom, in the ultimates of the Word; and the ultimates of the Word are those that are contained in its sense of the letter.
[2] That the Word in this sense is signified by the hairs of the Son of Man or of the Lord seems a paradox, but yet it is true. This can be established from the passages in the Word quoted in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE 35-49. There also it has been shown that the Nazirites in the Israelitish Church represented the Lord as to the Word in ultimates, which is its sense of the letter; for 'Nazirite' in the Hebrew language is 'hair' or 'a head of hair' (Capillus seu Coma). As a result of this representation Samson, who was a Nazirite from the womb, had power in his long hair. That the Divine Truth is likewise in power in the sense of the letter of the Word may be seen in the above-mentioned DOCTRINE CONCERNING THE SACRED SCRIPTURE 37-49. Moreover, shaving the head was on this account strictly forbidden to the high priest and his sons. For this reason also forty-two children were torn in pieces by two bears because they were calling Elisha bald. Elisha, like Elijah, was representing the Lord as to the Word; 'bald' signifies this Word without its ultimate, which, as stated, is the sense of the letter; while the 'bears' signify this sense of the Word separated from its internal sense. Those who make this separation also appear in the spiritual world as bears, but from afar. It is plain from this why it was so done with the children. For this reason also, to induce baldness was [a sign of] the utmost disgrace and of extreme sorrow.
[3] Therefore, when the Israelitish nation had perverted all the sense of the letter of the Word, this lamentation is made over them:
[Her] Nazirites were whiter than snow, brighter white than milk; their form has been darkened more than blackness; they are not known in the streets, Lamentations 4:7-8; also:
Every head made bald, and every shoulder plucked of its hair. Ezekiel 29:18.
Shame upon all faces, and baldness upon all heads. Ezekiel 7:18.
In like manner, Isaiah 15:2; Jeremiah 48:37; Amos 8:10. Because the sons of Israel dispersed all the sense of the letter of the Word by means of untruths, therefore the prophet Ezekiel was commanded to represent it by this, that: he should shave the head with a razor, and burn a third part of the long hair with fire, thrust through a third part with a sword, and scatter a third part into the wind, and collect some in his skirts, and afterwards cast this also into the fire. Ezekiel 5:1-4 seq.
[4] On account of this it is also said in Micah:
Make thee bald and poll thee for the sons of thy delights, enlarge thy baldness as the eagle, for they are carried away from thee. Micah 1:16.
The 'sons of delights' are the genuine truths of the Church out of the Word. And because Nebuchadnezzar king of Babel represented the Babelish falsification of the Word and the destruction of everything of the Truth there, it consequently came to pass that: his long hair grew like eagles' [feathers]. Daniel 4:33.
Since hairs used to signify that holy [power] of the Word, it is therefore said of the Nazirites, that: they should not shave the hair of their head, because that is the Naziriteship of God upon their head. Numbers 6:1-21; and therefore it was decreed that: the high priest and his sons should not shave their head, lest they die, and wrath should come upon the whole house of Israel. Leviticus 10:6.
[5] Now because by 'hairs' is signified the Divine Truth in ultimates, and in the Church this is the Word in the sense of the letter, the like is also said in Daniel concerning the Ancient of days:
I saw until the thrones were cast down, and the Ancient of days did sit, His garment white as snow, and the hair of His head like clean wool. Daniel 7:9.
That 'the Ancient of days' is the Lord is quite plain in Micah:
Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, out of thee shall go forth to Me He Who shall be Ruler in Israel, and Whose going forth is from the ancient time, from the days of eternity. Micah 5:2 [H.B. 1]; and in Isaiah, where He is called: the Father of Eternity. Isaiah 9:6 [H.B. 5].
[6] From these passages, and many others which are not adduced on account of their abundance, it can be established that by the 'head' and 'hairs' of the Son of Man, which were 'white as wool, like snow,' is understood the Divine Love and Wisdom in primes and in ultimates. And since by 'the Son of Man' the Lord is understood as to the Word, it follows that this also in primes and ultimates is understood. Otherwise to what purpose would the Lord here in the Apocalypse, and the Ancient of days in Daniel, be described even with respect to the hairs? That by 'hairs' the sense of the letter of the Word is signified is manifestly plain from those who are in the spiritual world. Those who have held the sense of the letter of the Word in contempt appear bald there; while those who have loved the sense of the letter of the Word appear there with becoming hair. It is said as wool' and 'as snow,' because wool signifies good in ultimates, and snow truth in ultimates, as also in Isaiah (1:18); for wool is derived from sheep, by which the good of charity is signified, and snow is derived from water, by which the truths of faith are signified.
47. Verse 14. And his head, and hairs, were white as wool, like snow, signifies the Divine love of the Divine wisdom in firsts and in ultimates. By the head of man is signified the all of his life; and the all of man's life has relation to love and wisdom, therefore by "the head" is signified wisdom, and also love. But as there is no love without its wisdom, nor wisdom without its love, therefore it is the love of wisdom, which is meant by "the head;" and when the Lord is spoken of, it is the Divine love of the Divine wisdom. But the signification of "the head" will be shown from the Word, below, (538, 568). Since, therefore, by "the head" is meant love and at the same time wisdom in their firsts, it follows that by "hair" is meant love and wisdom in their ultimates; and because "hairs" are here spoken of the Son of man, who is the Lord as to the Word, by His "hairs" are signified the Divine good which is of love, and the Divine truth which is of wisdom, in the ultimates of the Word; and the ultimates of the Word are what are contained in the sense of its letter.
[2] That the Word in this sense is signified by "the hairs of the Son of man," or of the Lord, seems a paradox, but yet it is true; this may appear from the passages in the Word quoted in The Doctrine of the New Jerusalem concerning the Sacred Scripture, (35-49) where it is also shown, that the Nazarites in the Israelitish church represented the Lord as to the Word in ultimates, which is the sense of its letter. For "Nazarite," in the Hebrew language is hair, or lock of hair; hence Samson, who was a Nazarite from the womb, had power in his hairs. That in like manner the Divine truth is in its power, in the sense of the letter of the Word, may be seen in the above-mentioned Doctrine concerning the Sacred Scripture, (37-49). Therefore, also, the high priest and his sons were severely prohibited from shaving the head. For this reason, forty-two boys were torn in pieces by two bears, because they called Elisha, "bald." Elisha, like Elijah, represented the Lord as to the Word; "bald" signifies the Word without its ultimate, which, as was observed, is the sense of the letter, and "bears" signify that sense of the Word separated from its internal sense. They who separate them, appear also in the spiritual world, at a distance, like bears, whence it is evident why it was so done with the boys. Therefore also to induce baldness was the greatest disgrace, and a mark of extreme mourning.
[3] For which reason, when the Israelitish nation had perverted all the sense of the letter of the Word, this lamentation was made over them:
Her Nazarites were whiter than snow, bright white above milk; their form was darkened more than blackness, they are not known in the streets, (Lamentations 4:7-8).
Also:
Every head was made bald, and every shoulder was plucked of its hair, (Ezekiel 29:18).
Shame shall be upon all faces, and baldness upon all heads, (Ezekiel 7:18).
In like manner,Isaiah 15:2; Jeremiah 48:37; Amos 8:10. Because the sons of Israel dispersed by falsities all the sense of the letter of the Word, therefore the Prophet Ezekiel was commanded to represent it by this, that:
He should shave the head with a razor, and burn with fire a third part of the hairs, a third part he should smite with a sword, and scatter a third part in the wind, and bind up some in his skirts, and afterwards cast them also into the fire, (Ezekiel 5:1-4).
[4] Therefore, also, it is said in Micah:
Induce baldness and poll thee for sons of thy delights, enlarge thy baldness as the eagle; for they are removed from thee, (Micah 1:16).
The "sons of delights" are the genuine truths of the church from the Word. And as Nebuchadnezzar, king of Babylon, represented the Babylonian falsification of the Word, and destruction of all truth therein, therefore it came to pass that:
His hairs were grown like eagles' feathers, (Daniel 4:33).
By reason that "hairs" signified that holiness of the Word it is said of the Nazarite that:
They should not shave the hair of his head, because that is the Naziriteship of God upon their head, (Numbers 6:1-21);
and therefore it was ordained that:
The high priest and his sons should not shave their head, lest they should die, and lest wrath should come upon the whole house of Israel, (Leviticus 10:6).
[5] Now as by "hairs" is signified the Divine truth in ultimates, which, in the church, is the Word in the sense of the letter, therefore, also the like is said of "the Ancient of Days" in Daniel:
I beheld till the thrones were cast down, and the Ancient of Days did sit, his garment was white as snow, and the hair of his head like clean wool, (Daniel 7:9).
That "the Ancient of Days" is the Lord, appears evidently in Micah:
Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall go forth unto Me He who shall be ruler in Israel, and whose goings forth have been from of old, from the days of eternity, (Micah 5:2).
And in Isaiah, where He is called "the Father of Eternity" (Isaiah 9:6).
[6] From these passages, and many others, which are not adduced by reason of their abundance, it may appear, that by the "head" and "hairs" of the Son of man, which were "bright white like wool, like snow" is meant the Divine of love and wisdom, in firsts and in ultimates. And as by the Son of man, the Lord is meant as to the Word, it follows, that this also is meant in firsts and in ultimates. Otherwise to what purpose would the Lord here in Revelation, and the Ancient of Days in Daniel, be described as to the hair? That by "hair," the sense of the letter of the Word is signified, appears evidently from those who are in the spiritual world; they who have held the sense of the letter of the Word in contempt, appear bald there; and on the contrary, they who have loved the sense of the letter of the Word, appear there with becoming hair. It is said "as wool," and "as snow," because "wool" signifies good in ultimates, and "snow," truth in ultimates; as also in Isaiah 1:18; for "wool" is from sheep, by which is signified the good of charity, and "snow" is from water, by which are signified the truths of faith.
47. (Vers. 14.) "Et Caput Ipsius, et Capilli candidi tanquam lana, tanquam nix," significat Divinum Amore in Divinae Sapientiae in Primis et in Ultimis. - Per Caput hominis significatur omne vitae ejus, et omne vitae hominis Se refert ad Amorem et Sapientiam; quare per "Caput" significatur Sapientia et simul Amor; sed quia non datur amor absque sua sapientia, nec Sapientia absque suo amore, ideo est amor Sapientiae, qui per "Caput" intelligitur, et cum de Domino, est Divinus Amor Divinae Sapientiae; verum de significatione "Capitis" ex Verbo, videbitur infra (538, 568). 1Cum itaque per "Caput" intelligitur amor et simul Sapientia in suis primis, Sequitur quod per "Capillos" intelligatur amor et sapientia in suis ultimis; et quia "Capilli" hic dicuntur de Filio Hominis, Qui est Dominus quoad Verbum, per "Capillos" Ipsius significatur Divinum Bonum quod est amoris, et Divinum Verum quod est sapientiae, in ultimis Verbi; ac ultima Verbi Sunt quae continentur in Sensu literae ejus: Quod Verbum in hoc Sensu significetur per "Capillos Filii Hominis" seu Domini, apparet paradoxon, sed usque est Verum: hoc constare potest ex locis in Verbo allatis in Doctrina Novae Hierosolymae de Scriptura Sacra (35, 49); ubi etiam ostensum est, quod Naziraei in Ecclesia Israelitica repraesentaverint Dominum quoad Verbum in ultimis, quod est Sensus literae ejus; "Naziraeus" enim in Lingua Hebraea est Capillus seu Coma; inde erat Simsoni, qui erat Naziraeus ex utero, potentia in Crinibus; quod similiter Divinum Verum in Sensu literae Verbi sit in potentia, videatur in citata doctrina de Scriptura Sacra (37-49); ideo etiam Summo Sacerdoti et ejus Filiis severe prohibitum fuit radere Caput; deo etiam duo et quadraginta pueri discerpti Sunt a duabus Ursis, quia vocabant Elisaeum "Calvum;" Elisaeus Sicut Elias repraesentabat Dominum quoad Verbum, Calvus significat id absque ultimo ejus, quod, ut dictum, est Sensus literae, ac Ursae significant hunc Sensum Verbi separatum a Sensu interno ejus; qui separant, apparent etiam in Mundo Spirituali ut Ursi, sed e longinquo; inde patet cur ita factum est cum pueris: ideo etiam summum dedecus et extremus luctus fuit inducere Calvitiem. Quare cum Gens Israelitica perverterat omnem Sensum literae Verbi, fit haec lamentatio super illos:
"Albi erant Naziraei prae nive, candidi prae lacte; obscurata est prae nigredine forma illorum, non cognoscuntur in plateis," (Threni 4:7-8);
tum,
"Omne Caput decalvatum, et omnis humerus depilatus, (Ezechiel 29:18);
"Super Omnibus faciebus pudor, et in omnibus Capitibus Calvities," (Ezechiel 7:18).
(Similiter Esaias 15:2; Jeremias 48:37; Amos 8:10.
Quia filii Israelis per falsa disperserunt omnem Sensum literae Verbi, ideo mandatum est prophetae Ezechieli, ut hoc repraesentaret per quod Novacula raderet Caput, et Crinium tertiam partem combureret igne, tertiam percuteret gladio, et tertiam dispergeret in ventum, et quod colligaret aliquid in alis, quod postea etiam projiceret in ignem, (Ezechiel 5:1-4, seq.). 2
Propterea etiam dicitur apud Micham:
"Calvitiem indue et tonde te propter filios deliciarum tuarum, dilata Calvitiem sicut aquila, quia migrarunt a te," (1:16); 3
"filii deliciarum" sunt genuina vera Ecclesiae ex Verbo. Et quia Nebuchadnezar Rex Babelis repraesentavit Babelicam falsificationem Verbi et destructionem omnis veri ibi, inde factum est, quod Crinis ejus creverit sicut aquilarum, (Daniel 4:30 (B.A. 33)).
Quoniam "Capilli" significabant illud sanctum Verbi, ideo de Naziraei'; dicitur, quod Non raderent Comam capitis sui, quia illa est Naziraeatus Dei super capite eorum, (Numeri 6:1-21);
et ideo statutum est quod Summus Sacerdos ac Filii ejus non raderent Caput suum, ne morerentur, ac universa domus Israelis irasceretur, (Leviticus 10:6).
Nunc quia per "Capillos" significatur Divinum Verum in ultimis, quod in Ecclesia est Verbum in Sensu literae, idcirco etiam de "Antiquo Dierum" simile dicitur apud Danielem:
"Vidi usque dum Throni projecti sunt, et Antiquis Dierum sedit, Vestis Ejus sicut nix alba, et Capillus capitis Ejus sicut lana munda," (7:9); 4
quod "Antiquus Dierum" Sit Dominus, patet manifeste apud Micham:
"Tu Bethlechem Ephrataea, parum est ut sis inter millenas Jehudae; ex te Mihi exibit, Qui erit Dominator in Israele, et Cujus Exitus ab Antiquo, a diebus aeternitatis," (5:1 (B.A. 2));
et apud Esajam, ubi vocatur "Pater Aeternitatis," (9:5 (B.A. 6)).
Ex his locis, et ex multis aliis, quae ob copiam non adducuntur, constare potest, quod per "Caput" et "Capillos" Filii Hominis, qui "candidi tanquam lana, tanquam nix," intelligatur Divinum Amoris et Sapientiae in primis et in ultimis; et quia per Filium Hominis intelligitur Dominus quoad Verbum, sequitur quod etiam Hoc in primis et in ultimis intelligatur: quid alioquin foret, quod Dominus hic in Apocalypsi, et Antiquus Dierum apud Danielem, etiam quoad Capillos describeretur. Quod per "Capillos" Sensus literae Verbi significetur, patet manifeste ab illis qui in Mundo Spirituali sunt; illi qui contempserunt Sensum literae Verbi, ibi apparent Calvi; et vicissim illi qui amaverunt Sensum literae Verbi, ibi apparent in decentibus Comis. "Tanquam lana" et "tanquam nix" dicitur, quia "Lana" significat bonum in ultimis, et "Nix" verum in ultimis, ut quoque apud Esajam 1:18; "Lana" enim est ex ovibus, per quas significatur bonum charitatis, et "Nix" est ex aquis, per quas significantur vera fidei.
Footnotes:
1. 568 pro "565"
2. v. pro "iv."
3. 16 pro "17"
4. vii. pro "vi."