SS35.在《新耶路撒冷教义之主篇》（28节）中我已说明，旧约中的众先知代表圣言方面的主，并由此表示取自圣言的教会教义，众先知因此被称为“人子”。由此可知，通过他们所遭遇和承受的各种事，他们代表犹太人向圣言字义所施的暴行。因此，先知以赛亚被吩咐：
解掉他腰间的麻布，脱下他脚上的鞋，露身赤脚行走三年。（以赛亚书20:2-3）
先知以西结被吩咐：
使理发匠的剃刀，剃过他的头和他的胡须，将三分之一在城中间焚烧，将三分之一用剑砍碎，将三分之一任风吹散；要取几根头发包在衣襟里，最后把它们扔在火中间焚烧。（以西结书5:1-4）
由于“先知”代表圣言，因而表示取自圣言的教会教义，如前所述，还由于“头”表示来自圣言的智慧，所以“头发和胡须”表示真理的最外在形式。正是由于这种含义，任何人使自己秃头，或看上去秃头，都是一种极其悲痛的标志，也是一种奇耻大辱。正是因为这个而非其它原因，该先知剃去头发和胡须，以代表犹太教会在圣言方面的状态。也正是因为这个而非其它原因，戏称以利沙秃头的四十二个童子被两只母熊撕裂（列王纪下2:23-24）。因为如前所述，“先知”代表圣言，“秃头”表示没有一个最外在意义的圣言。
下一章（49节）我们会看到，“拿细耳人”代表最外在形式上的主的圣言，这就是为何他们被吩咐让头发生长，一根也不可剃去。此外，在希伯来语，“拿细耳”实际上表示头发。经上还吩咐，大祭司不可剃头（利未记21:10）；一家之主也不可剃头（利未记21:5）。
这就是为何秃头对他们来说是奇耻大辱，这从下列经文明显看出来：
各人头上光秃，各人胡须剃净。（以赛亚书15:2；耶利米书48:37）
各人脸上羞愧，各人头上光秃。（以西结书7:18）
头都光秃，肩都磨破。（以西结书29:18）
我必使众人腰束麻布，各人头上光秃。（阿摩司书8:10）
为你所喜爱的儿子，你要剃头，使你的头光秃，要大大地光秃，因为他们都必流亡而离开你。（弥迦书1:16）
此处“使头光秃，大大地光秃”表示最外在形式上的圣言真理。一旦它们被歪曲，如犹太人所行的那样，整部圣言都会被毁，因为圣言的最外在形式是圣言的倚靠和支撑。事实上，圣言中的每个字对它的属天和属灵真理来说，都是一种倚靠和一种支撑。由于“头发”表示圣言最外在形式上的真理，所以在灵界，凡轻视圣言，歪曲它的字义之人，看上去都是秃头；而那些尊重并热爱圣言的人，则拥有漂亮的头发。关于这个主题，可参看下文（49节）。
35. Isaiah 20:2-3). Similarly, Ezekiel the prophet took a barber’s razor to his head and his beard, burned a third of the hair in the middle of the city, struck a third with a sword, and scattered a third to the wind; also, he bound a few hairs in his hems and eventually threw a few into the midst of a fire and burned them (Ezekiel 5:1-4).
Since the prophets represented the Word and therefore meant the teaching of the church drawn from the Word (as just noted), and since the head means wisdom from the Word, the hair and the beard mean the outermost form of truth. It is because of this meaning that inflicting baldness on yourself was a sign of immense grief and being discovered to be bald was an immense disgrace. This and this alone is why the prophet shaved off his hair and his beard - to represent the state of the Jewish church in regard to the Word. This and this alone is why two she-bears tore apart forty-two boys who called Elisha bald (2 Kings 2:23-25)-because as just noted the prophet represented the Word, and his baldness signified the Word without an outermost meaning.
We shall see in Leviticus 21:10) and that the fathers of their families as well were not to do so (Leviticus 21:5).
That is why they regarded baldness as such an immense disgrace, as we can tell from the following passages:
There will be baldness upon all heads, and every beard will be cut off. (Isaiah 15:2; Jeremiah 48:37)
There will be shame upon all faces and baldness on all heads. (Ezekiel 7:18)
Every head was made bald and every shoulder hairless. (Ezekiel 29:18)
I will put sackcloth around all waists and baldness upon every head. (Amos 8:10)
Make yourself bald and cut off your hair because of your precious children; make yourself still more bald, because they have left you and gone into exile. (Micah 1:16)
Here making yourself bald and making yourself still more bald means distorting truths of the Word in its outermost forms. Once they have been distorted, as was done by Jews, the whole Word is ruined, because the outermost forms of the Word are what it rests on and what holds it up. In fact, every word in it is a base and support for the Word’s heavenly and spiritual truths.
Since a head of hair means truth in its outermost forms, in the spiritual world everyone who trivializes the Word and distorts its literal meaning looks bald; but those who respect and love it have good-looking hair. On this, see 49 below.
35. As we showed in no. Isaiah 20:2-3).
The prophet Ezekiel likewise drew a barber’s razor over his head and beard, burned a third part of the hair in the midst of the city, struck another third part with a sword, scattered the remaining third part into the wind, bound a few of the hairs in the edges of his garment, and finally threw them into the midst of the fire and burned them (Ezekiel 5:1-4).
[2] Because, as we said above, the prophets represented the Word and so symbolized the doctrine of the church drawn from the Word, and because the head symbolizes wisdom from the Word, therefore the hair of the head and a beard symbolized the outmost expression of truth.
Because this is what they symbolized, therefore it was a sign of great mourning and also a great disgrace to make oneself bald or to be seen bald. It was for this reason and no other that the prophet shaved off the hair of his head and his beard, in order for him to represent by it the state of the Jewish church in relation to the Word. It was for this reason and no other that the forty-two she-bears tore apart the boys who called Elisha bald (2 Kings 2:23-24), inasmuch as the prophet represented the Word, as we said before, and baldness symbolized the Word without its outmost sense.
[3] Nazirites represented the Lord in relation to the Word in its outmost expressions, as will be seen in no. Leviticus 21:10). Likewise those who were heads of families (Leviticus 21:5).
So it was that baldness was, for the people then, a great disgrace, as can be seen from the following:
On all their heads baldness, and every beard shaved. (Isaiah 15:2, cf. Jeremiah 48:37)
Shame on every face, and baldness on all their heads. (Ezekiel 7:18)
Every head made bald, and every shoulder shaved. (Ezekiel 29:18)
I will cause sackcloth to ascend upon all loins, and baldness on every head. (Amos 8:10)
Put on baldness and shave yourself for your precious children, and expand your baldness..., for they shall go from you.... (Micah 1:16)
To put on baldness here and expand it means, symbolically, to falsify the Word’s truths in its outmost expressions. When these are falsified, as they were by the Jews, the whole Word is destroyed. For the outmost expressions of the Word are its supports and underpinnings. Indeed, every single word supports and underpins its celestial and spiritual truths.
[4] Because the hair of the head symbolizes truth in outmost expressions, therefore all those in the spiritual world who scorn the Word and falsify its literal sense appear bald, whereas those who honor and love it appear to have attractive hair.
On this subject, see also no. 49 below.
35. It was shown in Isaiah 20:2-3.
Likewise, the prophet Ezekiel was commanded to draw a barber's razor upon his head and upon his beard, to burn a third part [of the hair] in the midst of the city, to smite a third part with the sword and to scatter a third part to the wind; and to bind a little from these in his skirts, and finally to cast it into the midst of the fire and burn it. Ezekiel 5:1-4.
[2] Because the prophets represented the Word, and consequently signified the doctrine of the Church from the Word, as was said above, and because by the head is signified wisdom from the Word, therefore, by the hair of the head and by the beard is signified the ultimate of truth. In consequence of this signification it was a mark of deep mourning, and also a great disgrace, for anyone to make himself bald, and also to appear bald. For this reason and no other the prophet was directed to shave off the hair of his head and his beard, that he might thereby represent the state of the Jewish Church as to the Word. For this reason and no other, the forty-two children who called Elisha bald head were torn in pieces by two she-bears (2 Kings 2:23-24); for the prophet represented the Word, as was observed before, and baldness signified the Word without its ultimate sense.
[3] The Nazirites represented the Lord as to the Word in its ultimates, as will be seen below, No. Leviticus 21:10. Similarly for the head of a family. Leviticus 21:5.
[4] Hence it was that for them baldness was a great disgrace, as may be evident from the following passages:
On all their heads shall there be baldness, and every beard cut off. Isaiah 15:2; Jeremiah 48:37.
Shame shall be upon all faces and baldness upon all their heads. Ezekiel 7:18.
Every head was made bald, and every shoulder was peeled. Ezekiel 29:18.
I will bring up sackcloth upon all loins, and baldness upon every head. Amos 8:10.
Make thee bald, and poll thee for thy delicate children; enlarge thy baldness ... for they are gone into captivity from thee. Micah 1:16.
Here by putting on and enlarging baldness is signified falsifying the truths of the Word in its ultimates; and when these are falsified, as was done by the Jews, the whole Word is destroyed. For the ultimates of the Word are its stays and supports; indeed, every word is a stay and support of its celestial and spiritual truths. As the hair signifies truth in its ultimates, therefore, in the spiritual world all who despise the Word and falsify the sense of its Letter appear bald; but those who honour and love it appear with becoming heads of hair. On this subject see also below, No. 49.
35. It has been shown in Doctrine of the Lord (n. Isaiah 20:2-3
And so
The prophet Ezekiel was commanded to pass a barber's razor upon his head and upon his beard, and to burn a third part in the midst of the city, to smite a third part with the sword, and to scatter a third part in the wind, and to wrap a few of the hairs in his skirts, and at last to cast them into the midst of the fire and burn them (Ezekiel 5:1-4).
[2] As the "prophets" represented the Word, and consequently signified the doctrine of the church from the Word, as said above, and as the "head" signifies wisdom from the Word, therefore the "hair" and "beard" signify the ultimate of truth. By reason of this signification, it was a mark of deep mourning, and also a great disgrace, for anyone to make himself bald, or to be seen bald. For this and no other reason it was that the prophet shaved off the hair of his head and his beard, that so he might represent the state of the Jewish Church in respect to the Word. For this and no other reason was it that
The forty-two children who called Elisha bald were torn to pieces by two she-bears (2 Kings 2:23-24).
For as before said a "prophet" represented the Word, and "baldness" signified the Word without its ultimate sense.
[3] It will be seen in the next chapter (n. Leviticus 21:10).
Likewise for the head of a household (Leviticus 21:5).
[4] This was why baldness was to them a great disgrace, as is evident from the following passages:
On all heads baldness, and every beard shaven (Isaiah 15:2; Jeremiah 48:37).
Shame upon all faces, and baldness upon all heads (Ezekiel 7:18).
Every head made bald, and every shoulder plucked (Ezekiel 29:18).
I will cause sackcloth to come up upon all loins, and baldness upon every head (Amos 8:10).
Put on baldness, and shave thee on account of the sons of thy delights, and enlarge thy baldness, for they are gone into exile from thee (Micah 1:16).
To "put on baldness" and to "enlarge" it here signifies to falsify the truths of the Word in its ultimates, for when these are falsified (as was done by the Jews) the whole Word is destroyed; for the ultimates of the Word are its props and supports; indeed, each word is a prop and a support to its celestial and spiritual truths. As the "hair" signifies truth in the ultimates, in the spiritual world all who despise the Word, and falsify its sense of the letter, appear bald; whereas they who honor and love it appear with becoming hair. On this subject see also below (n. 49).
35. Quod prophetae Veteris Testamenti repraesentaverint Dominum quoad Verbum, et per id significaverint doctrinam ecclesiae ex Verbo, et quod inde vocati sint "Filii hominis," in Doctrina de Domino 28 ostensum est; ex quo sequitur, quod illi, per varia quae passi sunt et sustinuerunt, repraesentaverint violentiam sensui litterae Verbi a Judaeis illatam. Ut
Quod Esaias Propheta exueret saccum desuper lumbis suis, et exueret calceum desuper pede suo, ac iret nudus et discalceatus tres annos (Esaias 20:2-3),
Similiter,
Quod Ezechiel Propheta novaculam tonsorum traduceret super caput et super barbam, et tertiam partem combureret in medio urbis, tertiam percuteret gladio, et tertiam dispergeret in ventum, et parum ex illis alligaret in alis, et tandem projiceret in medium ignis et combureret (Ezechiel 5:1-4).
Quia prophetae repraesentaverunt Verbum, et inde significaverunt doctrinam ecclesiae ex Verbo, ut supra dictum est, et 1quia per "caput" significatur sapientia ex Verbo, inde per "capillitium" et per "barbam" significabatur ultimum veri. Quia hoc per illa significabatur, ideo signum grandis luctus, et quoque grande dedecus erat, calvitium sibi inducere, et quoque calvus apparere. Propter illam et non aliam causam erat, quod Propheta abraderet capillos capitis sui et barbam, ut per id repraesentaret statum Ecclesiae Judaicae quoad Verbum. Propter illam et non aliam causam
Discerpti sunt quadraginta duo pueri a duabus ursis, qui Elisaeum vocaverunt calvum (2 Regnum 2:23-24); 2
Nam Propheta repraesentabat Verbum, ut prius dictum est, et "calvum" significabat illud absque suo sensu ultimo. Quod Naziraei repraesentaverint Dominum quoad Verbum in suis ultimis, in sequente articulo (49) videbitur; ideo statutum fuit pro illis, ut crescere facerent comam, et nihil ejus abraderent: Naziraeus etiam in Lingua Hebraea significat comam.
Statutum etiam fuit pro sacerdote magno, quod non raderet caput (Leviticus 21:10);
Similiter pro patrefamilias (Leviticus 21:5).
Inde erat quod calvitium illis grande dedecus esset; ut constare potest ex his:-
"In omnibus capitibus calvities, et omnis barba rasa" (Esaias 15:2; Jeremias 48:37).
"Super omnis faciebus pudor, et in omnibus capitibus... calvities" (Ezechiel 7:18).
"Omne caput decalvatum, et omnis humerus depilatus" (Ezechiel 29:18).
"Ascendere faciam super omnes lumbos saccum, et super omne caput calvitiem" (Amos 8:10).
"Calvitiem induc, 3et tonde te propter filios deliciarum tuarum; et dilata calvitiem, ... quia migrarunt a te" (Micham 1:16): 4
Hic per "calvitiem 5inducere et dilatare," significatur vera Verbi in ultimis ejus falsificare; quibus falsificatis, ut factum est a Judaeis, totum Verbum destructum est: nam ultima Verbi sunt fulcra et sustentacula ejus; immo unaquaevis vox est fulcrum et sustentaculum veritatum caelestium et spiritualium ejus. Quia "capillitium" significat Verum in ultimis, ideo in mundo spirituali omnes qui contemnunt Verbum, et sensum litterae ejus falsificant, apparent calvi; at qui honorant et amant illum, apparent in decentibus comis. De hac re videatur etiam infra (49).
Footnotes:
1. et pro "est"
2. 23-24 pro "23-25"
3. induc pro "indue" (vide Arcana Coelestia 3901, 5247; Apocalypsis Explicata 724(correction)).
4. 16 pro "17"
5. inducere pro "induere" (vide Apocalypsis Explicata 724(correction)).