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 (列王纪下 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 (列王纪下 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.

708. And the moon under her feet, signifies faith with those who are natural and who are in charity. This is evident from the signification of "moon" as being faith in which there is charity (of which presently); and from the signification of "feet," as being things natural (of which above n. 69, 600, 632 32); here, therefore, those who are natural, because this is said of the "woman," by whom the church is signified, and the "sun" with which she was arrayed, signifies love to the Lord from the Lord and love to the neighbor (as shown in the preceding article); therefore "the woman arrayed with the sun" signifies the church with those who are celestial and thence spiritual, and "the moon under her feet" signifies the church with those who are natural and sensual, and at the same time in the faith of charity; for the goods and the truths therefrom of heaven and the church succeed in order, like the head, the body, and the feet with man. In the head of the Greatest Man, which is heaven, are those who are in love to the Lord from the Lord, and these are called celestial; but in the body, from the breast even to the loins of that Greatest Man, which is heaven, are those who are in love towards the neighbor, and these are called spiritual; but in the feet of the Greatest Man, which is heaven, are those who are obscurely in the faith of charity, and these are called natural.

[2] But that this may be clearly apprehended it must be known that there are two kingdoms into which the heavens are divided, one called the celestial, and the other the spiritual; and that there are three heavens, the highest called the celestial, the middle called the spiritual, and the lowest called the celestial-natural and the spiritual-natural. Besides these distinctions in the heavens, however, there is the further distinction between those who receive light, that is, intelligence, from the Lord as a sun, and those who receive light and intelligence from the Lord as a moon. Those who receive the light of intelligence from the Lord as a sun are those with whom the intellectual and its rational have been opened, and who have, in consequence, thought rationally about what should be believed from the spiritual affection of truth; while those who receive light from the Lord as a moon are those in whom the intellectual and interior rational have not been opened, but only the natural, and who in consequence have thought from the memory about what should be believed; and to think about this from the memory is to think only from such things as have been heard from a teacher or preacher, which they call truths and believe to be truths although they may be falsities, since they are not seen beyond the memory. If such while in the world were also in the faith of charity, they are in the heavens under the Lord as a moon, for the lumen, from which is their intelligence, is like the moon's lumen in the nighttime, while the light from which is the intelligence of those who are in the heavens under the Lord as a sun is like the light of day. Of what nature the difference is can be seen from the difference between the light of the sun in the day and the light of the moon in the night. There is the further difference that those who are under the Lord as a moon can see nothing in the light that those have who are under the Lord as a sun, for the reason that their light is not genuine light but a reflected light, which can receive falsities as well as truths if only there seems to be good in the falsities. Because all those who are in the heavens under the Lord as a moon are natural and sensual, and have nothing in common with those who are in the heavens under the Lord as a sun, and moreover are in falsities, though in falsities in which there is good, therefore the moon was seen "under the feet" of the woman, which means the faith with those who are natural.

[3] Thus much respecting the faith of those in heaven who are under the Lord as a moon. A few things shall also be said about their affection, from which faith derives its life. Their affection of knowing truth and doing good is, like themselves, natural, thus deriving more or less from the glory of being learned, and from reputation that looks to honors and gain as rewards, differing in this from such spiritual affection of knowing truth and doing good as those have who are in heaven under the Lord as a sun, for with these this affection is so separated from natural affection that the natural affection is under the feet. This, also, is why "the moon," which signifies not only faith but also its affection, was here seen under the feet. (But a fuller idea of this can be gained from what is said and shown in the work on Heaven and Hell, under the heads, Heaven is Divided into Two Kingdoms, n 20-28; The Sun and the Moon in Heaven, Light and Heat in the Heavens, n 116-140; and The Correspondence of Heaven with all Things of Man, n. 87-102; also in The Doctrine of the New Jerusalem respecting those who are in falsities from good, n 21.) That "the sun" signifies the Lord in relation to Divine love, and thus love to the Lord from the Lord, and "the moon" the truth of faith, may be seen above n. 401; moreover, respecting the heavens that are under the Lord as a sun, and those under the Lord as a moon, see also above (n. 411, 422, 527). To this is to be added, that there are three heavens that are under the Lord as a moon, a higher, a middle, and a lower; or what is the same, an interior, a middle, and an exterior, but yet all who are in these heavens are natural. These heavens are interior, middle, and exterior, because the natural like the spiritual is divided into three degrees; the exterior-natural communicates with the world, the interior with heaven, and the middle conjoins. Nevertheless, those who are in the heavens under the Lord as a moon cannot enter into the heavens that are under the Lord as a sun, because their interior sight or understanding has been formed to receive the lunar light there, and not to receive the solar light. They are comparatively not unlike those birds that see in the night and not in the daytime, consequently when they come into the sunlight that those have who are under the Lord as a sun their sight is darkened. Those who are in these heavens are those who have been in charity according to their religious principle, or according to their faith; but such as are natural and are not in the faith of charity are in the hells under these heavens. From this it is evident that the "moon" here means faith with those who are natural and are in charity; and the moon was seen "under the feet" because those who are in the heavens under the Lord as a moon have nothing in common with those who are in the heavens under the Lord as a sun, even to the extent that they are unable to rise up to them.