10. 圣经终端意义或字面意义对应于天使之人的胡须和头发。
一开始听到头发和胡须对应于圣经的终端层级，似乎有些惊讶。然而，如此对应源于以下事实：圣经的一切对应天堂的一切，而天堂的一切对应人的一切。在主的眼中，从整体上看，天堂就像一个人，关于对应，请参看《天堂与地狱》一书（但以理书7:9）。同样，“人子”或主在关于圣经方面也被描述为“头与发如白羊毛”（启示录1:14）。正因如此，参孙的力量在他的头发之中，当他被剃了发，就变得虚弱（士师记16:16-19）。拿细耳人的头发被分别为圣（民数记6:5,7,9,11,18,19，士师记13:5），因为拿细耳人象征主的最外在层面，因而也象征天堂的最外在层面。这也是为何称以利沙为秃子的四十二个童子被母熊撕裂的原因（列王纪下2:23-24）。
[5] 正如以利亚和其他先知一样，以利沙在关于圣经方面代表主，圣经若脱离了终端或字义，就不是圣经。因为圣经的字义就好比是盛装佳酿之酒器，酒器若破碎，佳酿尽失。或者，圣经的字义如同人的骨骼和皮肤，若将它们取走，全人崩溃。这就是全部圣经的完整性和权能体现在其最外在的意义、也就是它的文字意义上，它支撑并包含着一切内在的神性真理。
[6] 由于秃头象征真理的缺乏，因为最外在的形式缺失了，因此当犹太教会中的人离弃耶和华并拒绝圣经时，就被称为“秃头”：
各人头上光秃、胡须剪短（耶利米书48:37）；
各人头上光秃、胡须剃净（以赛亚书15:2）；
用这刀剃你的头发和胡须（以西结书5:1）；
各人脸上羞愧、头上光秃（以西结书7:18）；
头都光秃（以西结书29:18）；
[7] 尽管如此，圣经的意思仅在被称为“字义”的最外在方面对应于头上的头发。在其他方面，它则对应人体的各个部分——例如头，胸，腰，足。然而；当这样的对应形式存于字义时，圣经就如同穿着衣服，而字义则对应于人体这些部位所着之衣物。服饰在总体上象征诸般真理，也确实对应于它们。但是，圣经字义的许多内容是裸露的，可以说，没穿衣服，这些对应于一个人的脸和手等裸露的部位。这些内容服务于教会的教义，因为它们在属世层面上自身就是属灵的真理。由此可见，即便是圣经的字面意义中也没有什么能够阻止人去寻找并发现裸露的诸般真理。
10. The Outmost Meaning of the Word-Which is Simply the Sense of the Letter-Corresponds to the Beard and Hair on the Head of a person who is an Angel
It may seem strange at first to read and be told that the hair of the head and the beard correspond to the Word in its outmost aspects. This correspondence, however, draws its origin from the fact that every element of the Word corresponds to an element of heaven, and every element of heaven to an element of the human form. For heaven as a whole is, in the Lord's sight, like a single person. (Concerning this correspondence, see the book Heaven and Hell 87-102.)
[2] I have been given to perceive that every element of the Word corresponds to an element of heaven from the discovery that individual chapters in the prophetic books of the Word correspond to individual societies of heaven. For once, when I ran through the prophetic books of the Word from Isaiah to Malachi, I was given to see that societies of heaven were stirred one by one in turn, and that they perceived the spiritual meaning corresponding to themselves. Consequently, on the basis of this and other evidence, it became apparent to me that there is a correspondence of the whole of heaven with the Word in its series. Now, because there is such a correspondence of the Word with heaven, and because heaven in whole and in part corresponds to the human form, therefore it comes to pass that the outmost aspect of the Word corresponds to the outmost features of a person. The outmost aspect of the Word is its literal meaning, and the outmost features of a person are the hairs of his head and beard.
[3] For this reason, people who have loved the Word even in respect to its outmost aspects, after death, when they become spirits, appear with attractive hair. So do angels. When these same people become angels, they also let their beards grow. On the other hand, all those who have held the literal meaning of the Word in disdain, after death, when they become spirits, appear bald. This is moreover a sign that they are lacking in truths. Consequently they also cover their heads with turbans, so as not to be a scandal to others.
[4] Inasmuch as hair and beards symbolize the outmost aspects of heaven and so also the outmost aspects of Divine truth or the Word, therefore the Ancient of Days is described in Daniel 7:9 as having the hair of His head like pure wool. Likewise the Son of Man, or the Lord in relation to the Word, in Revelation 1:14. For the same reason Samson's strength lay in his hair, on the cutting of which he became weak. 1And the hair of a Nazirite was consecrated, 2because a Nazirite represented the Lord in regard to His outmost aspects, thus also heaven in its outmost aspects. That was why the forty-two boys were torn apart by she-bears for calling Elisha a baldhead (2 Kings 2:23-24).
[5] Elisha, like Elijah and the rest of the prophets, represented the Lord in relation to the Word, and the Word is not the Word apart from its outmost meaning, which is the meaning of the letter. For the literal meaning of the Word is like a decanter filled with fine wine. If therefore the decanter is broken, all the wine is lost. Or the literal meaning of the Word is like the bones and skin of a person. If these are taken away, the whole person disintegrates. This is the reason that the integrity, indeed, the power of the whole Word lies in its outmost meaning, which is the meaning of the letter. For this meaning sustains and contains all the Divine truth within.
[6] Since baldness symbolizes a lack of truth, because its outmost form is missing, therefore those of the Jewish Church, when they left Jehovah and rejected the Word, are called bald. In Jeremiah, for example:
... every head shall be bald, and every beard shaved. (Jeremiah 48:37)
In Isaiah:
On ... their heads will be baldness, and (the) beard shaved. (Isaiah 15:2)
In Ezekiel:
(That he was to shave his head and beard with a razor.) (Ezekiel 5:1)
Also in Ezekiel:
Shame will be on all faces, and baldness on all their heads. (Ezekiel 7:18)
Again in Ezekiel:
Every head was made bald.... (Ezekiel 29:18)
So also in other places, as in Amos 8:10, and Micah 1:16.
[7] Nevertheless, the meaning of the Word called the sense of the letter corresponds to the hair of the head only in its outmost aspects. In other respects it corresponds to various parts of the human body-such as the head, breast, loins, and feet. However, when such correspondent forms occur in the literal meaning, the Word is as if clothed, and the literal meaning then corresponds to the clothing of these parts. For garments in general symbolize truths, and also actually correspond to them. But still, many things in the literal meaning of the Word are naked, unclothed so to speak, and these correspond to a person's face, and also to his hands-parts that are bare. These things in the Word are serviceable for the doctrine of the church, because they are in themselves spiritual truths on a natural plane. Consequently it can be seen that there is nothing to prevent a person from finding and seeing naked truths even in the literal sense of the Word.
[Marginal Note]
That the outmost meaning of the Word, from the correspondence of natural things with spiritual things, is meant by the twelve precious stones of which the foundations of the wall of the New Jerusalem consisted....
Footnotes:
1. See Judges 16:16-19.
2. See Numbers 6:5, 7, 9, 11, 18-19; Judges 13:5.
10. X. The ultimate sense of the Word, 1which is the literal sense alone, corresponds to the beard and hair of the head of an angelic person.
It may seem surprising the first time it is said or we hear it said that the hair of the head and the beard correspond to the Word at its ultimate level. But this correspondence is due to the fact that everything in the Word corresponds to everything in heaven, and heaven corresponds to everything in a person. For heaven taken as a whole is like a single person in the Lord's sight; on this correspondence see Heaven and Hell [87-102, 307].
[2] I was allowed to perceive that everything in the Word corresponds to everything in heaven from the fact that each chapter in the books of the prophets corresponds to one particular community in heaven. For on reading through the prophetic parts of the word from Isaiah to Malachi, I was allowed to see that the communities of heaven were aroused one after the other, and they perceived the spiritual sense which corresponded to them. So from this and other proofs it was plain to me that the whole of heaven has, part by part, a correspondence to the Word. Now since there is such a correspondence of the Word to heaven, and heaven as a whole and in its parts corresponds to a person, this is why the ultimate level of the Word corresponds to the ultimate in a person. The ultimate level in the Word is the literal sense, and the ultimate level in a person is the hair of his head and his beard.
[3] This is why when people who have loved the Word even at its ultimate level after death become spirits, they are to be seen with a fair head of hair; and so are the angels. When these same people become angels, they also let their beards grow. On the other hand, all who have despised the literal sense of the Word, on becoming spirits after death, turn bald. This is also a sign that they are devoid of truths. So to avoid embarrassing others, they cover their heads with a head-dress.
[4] Since the hair and the beard mean the ultimate level of heaven, and so also the ultimate level of Divine Truth or the Word, the Ancient of Days is described as having the hair of his head like clean wool (Daniel 7:9). Likewise the Son of Man or the Lord as regards the Word (Revelation 1:14). For the same reason the strength of Samson lay in his hair, and he was weakened by having it cut off. The condition of a Nazarite also lay in his hair; for the Nazarite represented the Lord at His ultimate level, and so also heaven at its ultimate level. This was the reason why the forty-two children were torn in pieces by bears for calling Elisha bald (2 Kings 2:23-24).
[5] Elisha, like Elijah and the other prophets, represented the Lord as regards the Word; and the Word without its ultimate, that is, its literal sense, is no longer the Word. For the literal sense of the Word is like a bottle filled with fine wine; so if the bottle is broken, all the wine is lost. The literal sense of the Word is like the bones and skin of the human body; take them away and the whole person falls to pieces. That is why what holds the Word together and in fact gives it its power is its ultimate sense, the literal sense; for this sustains and holds together all the Divine truth it contains.
[6] Since baldness means the absence of truth, when the Jewish church, since it lacks the ultimate level, abandoned Jehovah and despised the Word, it was called bald, as in Jeremiah:
Every head is bald and every beard is shorn. Jeremiah 48:37.
In Isaiah:
Baldness on their heads, and a shorn beard. Isaiah 15:2.
In Ezekiel:
To shave his head and beard with a razor. Ezekiel 5:1.
Shame on all their faces, and baldness on all heads. Ezekiel 7:18.
Every head has been made bald. Ezekiel 29:18.
And in other places, such as Amos 8:10, Micah 1:16.
[7] But the sense of the Word known as the literal sense corresponds at its ultimate level to the hair of the head, but in other respects to various parts of the human body, as its head, chest, loins and feet. But where those correspondences occur in that sense, the Word is so to speak clothed, and so corresponds to the clothing of those parts. For in general clothes mean truths, and really correspond to them. But there are still many things in the literal sense of the Word which are bare and so to speak unclothed; and they correspond to a person's face and his hands, which are the parts left uncovered. Those parts of the Word serve for the teaching of the church, because they are in themselves spiritual-natural truths. From this it can be established that there is no obstacle to prevent a person being able to find and see bare truths there too.
Footnotes:
1. Added in the margin: 'As the result of the correspondence between natural and spiritual things the ultimate sense of the Word is to be understood by the twelve precious stones composing the foundations of the wall of the New Jerusalem'.
10. X. THE ULTIMATE SENSE OF THE WORD, 1WHICH IS THE SENSE OF THE LETTER ONLY, CORRESPONDS TO THE BEARD, AND TO THE HAIRS OF THE HEAD, ON A MAN ANGEL.
That the hairs of the head and the beard correspond to the Word in its ultimates, may seem strange when first said or heard, but this correspondence has its cause in this, that all things of the Word correspond with all things of heaven, and heaven with all things of man; for heaven in its complex is before the Lord as one man, concerning which correspondence see what is shown in the work on Heaven and Hell 87-102, 307.
[2] That all things of the Word correspond to all things of heaven, has been given me to perceive from this, that the separate chapters in the prophetic Word correspond to individual societies of heaven; for when I read through the prophetic books of the Word from Isaiah to Malachi, it was given me to see that societies of heaven were called forth in their order and perceived the spiritual sense corresponding to them. Hence, from these and other proofs, it was, made plain to me that there is a correspondence of the whole heaven with the Word in its series. Now because there is such a correspondence of the Word with heaven, and heaven in whole and in part corresponds to man, thence it is that the ultimate of the Word corresponds to the ultimates of man. The ultimate of the Word is the sense of the letter, and the ultimates of man are the hairs of the head and beard.
[3] Therefore it is that men who have loved the Word even in its ultimates, after death when they become spirits appear with becoming hair, and angels likewise. The same when they become angels also let the beard grow. But on the other hand all they who have despised the sense of the letter of the Word, after death when they become spirits appear bald. This is a sign also that they are without truths, and therefore, that they may not be in shame before others, they cover the head with a tiara.
[4] Because the hairs and the beard signify the ultimate of heaven, and hence the ultimates also of Divine truth or the Word, therefore the Ancient of Days is described as having the hair of His head like clean wool (Daniel 7:9). In like manner is described the Son of man, or the Lord as to the Word (Revelation 1:14). So too the strength of Samson was in his hair, and when his hair was cut off, he became weak. Nazariteship also depended on the hair, for by a Nazarite was represented the Lord as to His ultimates, thus also heaven in ultimates. This was why the forty-two boys were torn by the bears, because they called Elisha bald (2 Kings 2:23, 24).
[5] Elisha, like Elijah and the other prophets, represented the Lord as to the Word, and the Word without its ultimate sense, which is the sense of the letter, is not the Word; for the sense of the letter of the Word is like a vessel filled with noble wine, wherefore when the vessel is broken, all the wine is spilled. The sense of the letter is also like the bones and skin with man, which being taken away, the whole man would fall asunder. Therefore it is that the stability, yea the power of the whole Word rests in its ultimate sense, which is the sense of the letter, for this sense sustains and contains all the Divine truth therein.
[6] Since baldness signifies no truth, because it has no ultimate, therefore they of the Jewish Church, when they left Jehovah and rejected the Word, are called bald, as in Jeremiah:
Every head is bald, and every beard is cut off (Jeremiah 48:37).
On the heads is baldness, and the beard is cut off (Isaiah 15:2).
That he should shave the head and beard with a razor (Ezekiel 5:1).
Shame shall be upon all faces, and baldness upon all heads (Ezekiel 7:18).
Every head was made bald (Ezekiel 29:18); as also elsewhere (Amos 8:10; Micah 1:16).
[7] But the sense of the Word which is called the sense of the letter, corresponds in its ultimates to the hair of the head, and for the rest it corresponds to the various parts in man, as his head, breast, loins, and feet; but where there are these correspondences in that sense, the Word is as it were clothed, and it therefore corresponds to the clothing of those parts, for garments in general signify truths, and also actually correspond to them. But yet many things in the sense of the letter of the Word are naked, as without clothing, and these correspond to the face of man, and also to his hands, which parts are bare. These parts of the Word serve for the doctrine of the church, because in themselves they are spiritual natural truths. Whence it may be evident that there is no lack, but that man can find and see naked truths even in the letter of the Word.
Footnotes:
1. [MARGINAL NOTE.] From the correspondence of natural things with spiritual, the ultimate sense of the word is meant by the twelve precious stones of which the foundations of the wall of the New Jerusalem consisted.
10. Quod ultimus sensus Verbi, qui est solus sensus literae, correspondeat barbae et crinibus capitis in homine angelo
[1] Quod crines capitis et barba correspondeant Verbo in ejus ultimis, hoc potest, dum primum dicitur et auditur, mirum videri, sed correspondentia illa trahit causam ex eo, quod omnia Verbi correspondeant cum omnibus coeli, et coelum omnibus hominis, nam coelum in suo complexu est coram Domino sicut unus homo, de qua correspondentia videatur in opere de Coelo et Inferno n. 87-102, 307
[2] Quod omnia Verbi correspondeant omnibus coeli, mihi datum est percipere ex eo, quod singula capita in Verbo Prophetico correspondeant singulis societatibus coeli, dum enim percurri prophetica Verbi ab Esaja ad Malachiam, datum est videre, quod excitarentur societates coeli in suo ordine, et perciperent sensum spiritualem sibi correspondentem; inde, ex his et ex aliis auctoramentis, mihi patuit, quod correspondentia totius coeli esset cum Verbo in serie. Nunc quia Verbi cum coelo talis correspondentia est, et coelum in toto et in parte correspondet homini, inde est quod ultimum Verbi correspondeat ultimis hominis; ultimum Verbi est sensus literae, et ultima hominis sunt capilli capitis et barbae.
[3] Inde est, quod homines, qui amaverunt Verbum etiam in ejus ultimis, post mortem, dum fiunt spiritus, appareant in comis decentibus: similiter angeli; iidem etiam cum fiunt angeli, crescere faciunt barbam: vicissim autem omnes, qui Verbi sensum literae contemserunt, post mortem, dum fiunt spiritus, apparent calvi; quod etiam signum est, quod sint absque veris, quare etiam ne pudori sint aliis, tegunt capita sua tiaris.
[4] Quoniam crines et barbae significant ultima coeli, et inde quoque ultima Divini Veri seu Verbi, ideo describitur Antiquus dierum quod Illi crinis capitis esset sicut lana munda, apud Danielem Cap. 7:9; similiter Filius hominis, seu Dominus quoad Verbum, Apoc. 1:14; et ideo robur Simsonis constabat ejus crinibus, quibus abscissis invalidus factus est; et naziraeatus est crinis, per naziraeum enim repraesentabatur Dominus quoad Ipsius ultima, ita quoque coelum in ultimis: haec causa fuit, quod 42 pueri discerpti sint ab ursis, quia Elisaeum vocabant Calvum, II Reg. 2:23-24.
[5] Elisaeus, sicut Elias, ac reliqui prophetae repraesentabant Dominum quoad Verbum, ac Verbum absque sensu ejus ultimo, qui est sensus literae, non est Verbum, sensus enim literae Verbi est sicut vas nobili vino repletum, quare fracto vase, omne vinum dispergitur, estque sensus literae Verbi sicut ossa et cutes apud hominem, quibus exemptis dilabitur totus homo; inde est quod consistentia, imo potentia totius Verbi consistat in sensu ejus ultimo, qui est sensus literae, nam hic sensus omne Divinum verum ibi sustentat et continet.
[6] Quoniam calvitium significat nullum verum, quia non est ultimum ejus, ideo Ecclesia Judaica, dum Jehovam reliquerunt, et Verbum spreverunt, vocantur Calvi, ut apud Jeremiam, omne Caput calvum, et omnis barba rasa, 48:37; apud Esajam, Calvities in Capitibus, et barba rasa, 16:2; apud Ezechielem, ut raderet caput et barbam novacula, 5:1; apud Ezechielem, super omnibus faciebus pudor, et super omnibus capitibus calvities, 7:18; apud Eundem, omne caput decalvatum, 29:18; et quoque alibi, ut Amos 8:10, Mich. 1:16.
[7] Sed sensus Verbi qui vocatur sensus literae, correspondet crinibus Capitis in ultimis ejus; in reliquis correspondet variis partibus in homine, ut ejus capiti, pectori, lumbis, pedibus; sed ubi illae correspondentiae in illo sensu sunt, est Verbum sicut vestitum, et inde correspondet vestibus illarum partium, nam vestes in genere significant vera, et quoque actualiter illis correspondent. Sed usque plura in Verbi sensu literae sunt nuda, sicut absque vestibus, et illa correspondent faciei hominis, et quoque manibus ejus, quae partes nudae sunt; illa Verbi inserviunt pro doctrina Ecclesiae, quia in se sunt vera spiritualia naturalia; unde constare potest, quod non desit, quin homo veritates nudas etiam ibi invenire et videre possit.