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Numbers 7

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1 And when Moses had put up the House completely, and had put oil on it and made it holy, with all the things in it, and had made the altar and all its vessels holy with oil;

2 Then the chiefs of Israel, the heads of their fathers' houses, made offerings; these were the chiefs of the tribes, who were over those who were numbered.

3 And they came with their offerings before the Lord, six covered carts and twelve oxen; a cart for every two of the chiefs, and for every one an ox.

4 And the Lord said to Moses,

5 Take the things from them, to be used for the work of the Tent of meeting; and give them to the Levites, to every man what is needed for his work.

6 So Moses took the carts and the oxen and gave them to the Levites.

7 Two carts and four oxen he gave to the sons of Gershon for their work;

8 And four carts and eight oxen he gave to the sons of Merari for their work, under the direction of Ithamar, the son of Aaron the priest.

9 But to the sons of Kohath he gave nothing; because they had the care of the holy place, taking it about on their backs.

10 And the chiefs gave an offering for the altar on the day when the holy oil was put on it; they made their offering before the altar.

11 And the Lord said to Moses, Let every chief on his day give his offering to make the altar holy.

12 And he who made his offering on the first day was Nahshon, the son of Amminadab, of the tribe of Judah:

13 And his offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

14 One gold spoon of ten shekels, full of spice for burning;

15 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

16 One male of the goats for a sin-offering;

17 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Nahshon, the son of Amminadab.

18 On the second day Nethanel, the son of Zuar, chief of Issachar, made his offering:

19 He gave one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

20 One gold spoon of ten shekels, full of spice;

21 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

22 One male of the goats for a sin-offering;

23 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Nethanel, the son of Zuar.

24 On the third day Eliab, the son of Helon, chief of the children of Zebulun:

25 His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

26 One gold spoon of ten shekels, full of spice;

27 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

28 One male of the goats for a sin-offering;

29 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Eliab, the son of Helon.

30 On the fourth day Elizur, the son of Shedeur, chief of the children of Reuben:

31 His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

32 One gold spoon of ten shekels, full of spice;

33 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

34 One male of the goats for a sin-offering;

35 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Elizur, the son of Shedeur.

36 On the fifth day Shelumiel, the son of Zurishaddai, chief of the children of Simeon:

37 His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

38 One gold spoon of ten shekels, full of spice;

39 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

40 One male of the goats for a sin-offering;

41 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Shelumiel, the son of Zurishaddai.

42 On the sixth day Eliasaph, the son of Reuel, chief of the children of Gad:

43 His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

44 One gold spoon of ten shekels, full of spice;

45 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

46 One male of the goats for a sin-offering;

47 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Eliasaph, the son of Reuel

48 On the seventh day Elishama, the son of Ammihud, chief of the children of Ephraim:

49 His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

50 One gold spoon of ten shekels, full of spice;

51 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

52 One male of the goats for a sin-offering;

53 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Elishama, the son of Ammihud.

54 On the eighth day Gamaliel, the son of Pedahzur, chief of the children of Manasseh:

55 His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

56 One gold spoon of ten shekels, full of spice;

57 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

58 One male of the goats for a sin-offering;

59 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Gamaliel, the son of Pedahzur.

60 On the ninth day Abidan, the son of Gideoni, chief of the children of Benjamin:

61 His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

62 One gold spoon of ten shekels, full of spice;

63 One young ox, One male sheep, One he-lamb of the first year for a burned offering;

64 One male of the goats for a sin-offering;

65 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Abidan, the son of Gideoni.

66 On the tenth day Ahiezer; the son of Ammishaddai, chief of the children of Dan:

67 His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

68 One gold spoon of ten shekels, full of spice;

69 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

70 One male of the goats for a sin-offering;

71 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Ahiezer, the son of Ammishaddai.

72 On the eleventh day Pagiel, the son of Ochran, chief of the children of Asher:

73 His offering was one silver plate; a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

74 One gold spoon of ten shekels, full of spice;

75 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

76 One male of the goats for a sin-offering;

77 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Pagiel, the son of Ochran.

78 On the twelfth day Ahira, the son of Enan, chief of the children of Naphtali:

79 His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering;

80 One gold spoon of ten shekels, full of spice;

81 One young ox, One male sheep, One he-lamb of the first year, for a burned offering;

82 One male of the goats for a sin-offering;

83 And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Ahira, the son of Enan.

84 These were the offerings given for the altar by the chiefs of Israel, when the holy oil was put on it: twelve silver plates, twelve silver basins, twelve gold spoons;

85 The weight of every silver plate was a hundred and thirty shekels, and of every basin seventy; the weight of all the silver of the vessels was two thousand and four hundred shekels, by the scale of the holy place;

86 The weight of the twelve gold spoons of spice for burning was ten shekels for every one, by the scale of the holy place; all the gold of the spoons was a hundred and twenty shekels;

87 All the oxen, for the burned offering were twelve, the male sheep twelve, the he-lambs of the first year twelve, with their meal offering; and the males of the goats for sin-offering twelve;

88 And all the oxen for the peace-offerings, twenty-four oxen, the male sheep sixty, and the he-goats sixty, the he-lambs of the first year sixty. This was given for the altar after the holy oil was put on it.

89 And when Moses went into the Tent of meeting to have talk with him, then the Voice came to his ears from over the cover which was on the ark of witness, from between the two winged ones. And he had talk with him.

   

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Arcana Coelestia # 3301

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3301. That a “hairy garment” [tunica] signifies the truth of the natural, is evident from the signification of a “garment” [tunica] as being that which invests something else, and here therefore it signifies truth, because this invests good; for truth is as a vesture (n. 1073, 2576); or what is nearly the same, truth is a vessel receiving good (n. 1469, 1496, 1832, 1900, 2063, 2261, 2269); and also from the signification of “hairy,” as being the natural in respect to truth. “Hair,” or the “hair of the head,” is frequently mentioned in the Word, and there signifies the natural; the reason is that hair is an excrescence in the outermost parts of man, just as is the natural also relatively to his rational and to the interior things thereof. It appears to man, while he lives in the body, that the natural is his all, but this is so far from being true that the natural is rather an excrescence from his internals, as hair is from the things of the body. The two also proceed from the internals in almost the same way. Hence it is that men who in the life of the body have been merely natural, in the other life, when presented to view in accordance with that state, appear as if covered with hair over almost the whole face. Moreover man’s natural is represented by the hair of the head; when it is from good, it is represented by becoming and carefully arranged hair; but when not from good, by unbecoming and disheveled hair.

[2] It is from this representative that in the Word “hair” signifies the natural, especially as to truth; as in Zechariah:

And it shall come to pass in that day that the prophets shall be ashamed, a man by reason of his vision, when he hath prophesied, neither shall they wear a hairy tunic to deceive (Zech. 13:4).

“Prophets” denote those who teach truths, here those who teach falsities (n. 2534); “vision” denotes truths, here falsities; a “hairy tunic” denotes the natural as to truth; and because there was no truth, but rather falsity, it is said, “to deceive.” Prophets were clothed with such raiment in order to represent that truth, because it is external. Therefore also Elijah the Tishbite from such clothing is called a “hairy man” (2 Kings 1:8); and John, who was the last of the prophets, had “raiment of camel’s hair” (Matthew 3:4). (That “camels” are memory-knowledges in the natural man, may be seen above, n. 3048, 3071, 3143, 3145; and also that memory-knowledges are the truths of the natural, n. 3293)

[3] That the “hair of the head” signified the natural as to truth is plainly evident from the Nazirites, to whom it was commanded that during all the days of their Naziriteship no razor should pass upon their head, until the days were fulfilled during which they separated themselves to Jehovah, and then they should let down the locks of their head, and that then they should shave the head of their Naziriteship at the door of the tent of meeting, and should put the hair upon the fire which was under the eucharistic sacrifice (Numbers 6:5, 18). The Nazirites represented the Lord as to the Divine Human; and thence the man of the celestial church, who is a likeness of the the Lord, (n. 51); and the natural of this man is represented by the hair; and therefore, when the Nazirites were sanctified they were to put off their old or former natural man, into which they were born, and were to put on a new man; which was signified by the command that when the days had been fulfilled during which they were to separate themselves to Jehovah, they were to let down the locks of their head, and put them upon the fire under the sacrifice. For the state of the celestial man is such that he is in good, and from good knows all truths, and never thinks and speaks from truths about good, still less does he think and speak about good from memory-knowledges (see n. 202, 337, 2715, 2718, 3246). Moreover celestial men are such that before they put off that state they are in a natural so strong as to truth that they are able to battle with the hells; for it is truth that fights, and never good, as the hells cannot make even a distant approach to good. (That such is the case with truth and good may be seen above, n. 1950, 1951.)

[4] From this it is evident whence Samson had strength from his hair; concerning whom it is said:

The angel of Jehovah appeared to the woman saying, Behold thou shalt conceive, and bear a son, and no razor shall come upon his head; for the child shall be a Nazirite unto God from the womb (Judg. 13:3, 5);

and afterwards it is related that he told Delilah that if he should be shaven, his strength would depart from him, and he would be rendered weak; and after he had been shaven his strength departed, and the Philistines seized him; and afterwards, when the hair of his head began to grow again after he was shaven, his strength returned, so that he pulled down the pillars of the house (Judges 16). Who does not see that in these things there is a heavenly arcanum, which no one knows unless he has been instructed concerning representatives; namely, that the Nazirite represents the celestial man, and that so long as he had hair he represented the natural of this man, which as before said is in truth thus powerful and strong. And as at that time all representatives that were commanded by the Lord had such force and effect, this was the source of Samson’s strength. But Samson was not a sanctified Nazirite like those described above, namely, as having put on a state of good instead of truth. The effect of his strength by reason of his hair was principally from his representing the Lord, who from the natural man as to truth fought with the hells and subdued them, and this before he put on the Divine good and truth even as to the natural man.

[5] From this also it is evident why it was commanded that the high priest, upon whose head was poured the oil of anointing, and whose hand was consecrated to put on the garments, should not shave his head, nor rend his clothes (Leviticus 21:10); and similarly that the priests the Levites (where the new temple is treated of) were not to shave their heads, nor let down their hair (Ezekiel 44:20); namely, that they might represent the Lord’s Divine natural as to the truth which is from good, and which is called the truth of good. That “hair,” or a “head of hair” signifies the natural as to truth is evident also from the prophecies of the Word, as in Ezekiel:

I set thee as the bud of the field, whence thou didst grow, and didst grow up into beauties of beauties; the breasts have become firm, and thine hair was grown (Ezekiel 16:7); where Jerusalem is treated of, which here signifies the Ancient Church, which in process of time had become perverted. The “breasts become firm” denote natural good; the “hair that was grown,” natural truth.

[6] In Daniel:

I beheld till the thrones were cast down, and the Ancient of Days did sit. His raiment was white as snow, and the hair of His head like the pure wool; His throne was fiery flames (Daniel 7:9).

And in John:

In the midst of the lampstands one like unto the Son of man, clothed with a garment down to the foot, and girt about at the paps with a golden girdle. And His head and His hair were white as white wool, as snow; and His eyes were as a flame of fire (Revelation 1:13-14);

“hair white like pure wool” denotes the Divine natural as to truth. In the Word, and in the rituals of the Jewish Church, truth itself was represented by white, which being from good, is called “pure wool.” The reason why the representation of truth is by white, and the representation of good by red, is that truth is of light, and good is of the fire from which the light proceeds.

[7] Like other expressions in the Word, “hair” has also an opposite sense, and signifies the natural as to truth perverted, as in Isaiah:

In that day shall the Lord shave with a razor that is hired, in the passages of the river, with the King of Assyria, the head and the hair of the feet; and it shall also consume the beard (Isaiah 7:20).

In Ezekiel:

Son of man, take thee a sharp sword, a barber’s razor shalt thou take unto thee, and shalt cause it to pass upon thine head, and upon thy beard; and take thee balances to weigh, and divide the hairs. A third part shalt thou burn with fire in the midst of the city; thou shalt take a third part and smite with the sword round about the city; and a third part thou shalt scatter to the wind; and thou shalt take thereof a few in number, and bind them in thy skirts; and of these again shalt thou take, and cast them into the midst of the fire, and burn them in the fire; therefrom shall a fire come forth unto all the house of Israel (Ezekiel 5:1-4).

In this manner it is representatively described that there is no longer any interior and exterior natural truth, which is signified by the “hair” and the “beard.” That lusts have destroyed it is signified by its being “burned with fire”; that reasonings have destroyed it is signified by “smiting with the sword round about the city”; that false principles have destroyed it, is signified by “scattering it to the wind.” The meaning of this passage is similar to what the Lord teaches in Matthew, that of the seed, which is truth, some fell among thorns, some on the rock, and some upon the way (Matthew 13:1-9).

[8] That the “hair of the head” signifies the unclean truths and falsities which are of the natural man, was represented also by the command that when a woman that had been taken captive from the enemy was to be married, she was to be brought into the house, the hair of her head was to be shaved, her nails were to be pared, and the raiment of her captivity was to be put off (Deuteronomy 21:12-13); also that when the Levites were consecrated, the water of expiation was to be sprinkled upon them, they were to cause a razor to pass over all their flesh, and their clothes were to be washed, and thus they were to be cleansed (Numbers 8:7); and also that Nebuchadnezzar was driven out from men to eat grass like oxen, and his body to be wet with the dew of heaven, until his hair grew like eagles’ feathers, and his nails like birds’ claws (Daniel 4:33). That in leprosy the colors of the hair and beard were to be observed, as to whether they were white, reddish, yellow, black, and also those of the garments; and that he who was cleansed from leprosy should shave off all the hair of the head, beard, and eyebrows (Leviticus 13,14:8-9), signified unclean falsities from what is profane, which in the internal sense is “leprosy.”

[9] “Baldness” however signified the natural in which there was nothing of truth, as in Isaiah:

He is gone up to Bayith, and to Dibon, to the high places, to weep over Nebo, and Moab shall howl over Medeba; on all their heads is baldness, every beard is shaved (Isaiah 15:2).

In the same:

It shall come to pass that instead of braided work there shall be baldness, and branding instead of beauty (Isaiah 3:24).

That the children who said to Elisha, “Go up, thou bald-head; go up, thou bald-head,” were torn in pieces by bears from the wood (2 Kings 2:23-24) represented those who blaspheme the Word, speaking as if there were no truth in it; for Elisha represented the Lord as to the Word (n. 2762). From this it is now manifest how much power there was at that time in representatives.

  
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Daniel 4:33

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33 The same hour was the thing fulfilled on Nebuchadnezzar: and he was driven from men, and ate grass as oxen, and his body was wet with the dew of the sky, until his hair was grown like eagles' [feathers], and his nails like birds' [claws].