Apocalypse Explained # 66
66. Verse 14. And His head and hairs white, signifies the Divine in firsts and in ultimates. This is evident from the signification of "head," when it refers to the Lord, of whom these things are said, as being the Divine in firsts (of which presently); and from the signification of "hairs," as being the Divine in ultimates (of which also presently); and from the signification of "white," as being what is pure. (That "white" [album] and "bright white" [candidum] mean what is pure, see Arcana Coelestia 3301, 3993, 4007, 5319.) "Head," in reference to the Lord, is the Divine in firsts, because the head is the highest part of man, and in it are his firsts, which are called the beginnings, from which are derived all things that have place in the body; for in the head are the understanding and the will, from which, as from their firsts or beginnings, flow the remaining things that relate to man's outer life, such as speech and all actions. But "hairs," in reference to the Lord, mean the Divine in ultimates, because hairs are ultimate things, for they grow out of the outmost parts of man, and first things terminate in them; when, therefore, "head" and "hairs" are mentioned firsts and ultimates are meant.
[2] Anyone who knows that in spiritual things also "head" signifies first things and "hairs" ultimates, and that first things and ultimates signify all things (as shown in n. 41), can know many arcana of the internal sense where "head" and "hairs" are mentioned; as that:
A Nazarite should not shave the hair of his head, for this, as it is said, was the Nazariteship of God upon his head, and when the days were accomplished, he was to shave it off and consecrate it (Numbers 6:1-21);
also that:
The strength of Samson was in his locks, and when they were shaven off he became weak, and when they grew again he came into his strength (Judges 16:13-31 tothe end);
also that:
Forty-two children were torn in pieces by bears because they mocked Elisha, calling him bald-head (2 Kings 2:23-24);
as also that:
Elijah was clothed with a garment of hair (2 Kings 1:8);
And John the Baptist with camel's hair (Mark 1:6);
furthermore, what "head," "hairs," "beard," and "baldness" signify wherever they are mentioned in the Word.
[3] That a Nazarite should not shave his hair, because this, as is said, was the Nazariteship of God upon his head; and that when the days were accomplished he should shave it off and consecrate it, was for the reason that the Nazarite represented the Lord in firsts and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are ultimates. That He made it Divine even to the flesh and bones is evident from the fact that He left nothing in the sepulcher, and that:
He said to the disciples that He had flesh and bones, which a spirit hath not (Luke 24:39-40).
And when the Divine Itself is Divine even in ultimates, then it governs all things from firsts by means of ultimates (as can be seen from what was shown above, n. 41; especially from what was cited from the Arcana Coelestia, namely, that interior things flow in successively into exterior things, even into what is extreme or outmost, and there have existence and subsistence, n. 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate, in what order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection from the first by means of the ultimate, n. 9828, and in the work on Heaven and Hell 297; that from this the ultimate is more holy than the interiors, n. 9824; and therefore in ultimates there is strength and power, n. 9836). These then are the reasons why the Nazariteship was instituted. The Nazarite was finally to consecrate his hair by putting it into the fire of the altar, because it represented the Divine holiness, and the "fire of the altar" signified that holiness (n. 934, 6314, 6832).
[4] From this it can be seen, moreover, why the strength of Samson was in his hair (Judges 16:13-31 to the end), for it is said that:
He was a Nazarite from his mother's womb (Judges 13:7; 16:17).
Moreover, for the same reason:
It was not lawful for the high priest and his sons, nor for the Levites, to shave the head and make themselves bald (Leviticus 10:6; 21:5, 10; Ezekiel 44:20).
Likewise:
With the Israelitish people to cut off the beard (which had a like signification) was disgraceful (2 Samuel 10:4, 5).
The forty-two children were torn in pieces by the bears because they mocked Elisha, calling him bald-head, for the reason that Elijah and Elisha represented the Lord in respect to the Word, which is Divine truth, the sanctity and strength of which are in ultimates from firsts, as was said just above. Because "baldness" thus signified the deprivation of these, this took place. "Bears," moreover, signify truth in ultimates. (That Elijah and Elisha represented the Lord in respect to the Word, see Arcana Coelestia 2762, 5247.) From this it is clear also why Elijah had a hairy garment and John one of camel's hair; for John the Baptist, like Elijah, represented the Lord in respect to the Word; for this reason also he was called Elijah (See Arcana Coelestia 7643, 9372).
[5] When these things are understood, it can be known what is signified in the Word by "head," "hairs," "beard," and "baldness," as in Isaiah:
In that time shall the Lord shave by the king of Assyria, the head, and the hairs of the feet, He shall also consume the beard (Isaiah 7:20).
In the same prophet:
On all heads baldness, every beard cut off (Isaiah 15:2).
In Jeremiah:
Truth is perished, and is cut off from their mouth. Cut off thine hair and cast it away (Jeremiah 7:28-29).
In Ezekiel:
Take a razor and pass it over the head and beard (Ezekiel 5:1).
Shame shall be upon every face, and baldness upon all heads (Ezekiel 7:18).
Every head was made bald (Ezekiel 29:18).
In Amos:
I will bring up baldness upon every head (Amos 8:10).
In David:
God shall bruise the head of His enemies, the hairy scalp of him that goeth on in his guilt (Psalms 68:21).
In these passages and in others, by "cutting off the hair of the head," "shaving the beard," and inducing baldness, is signified to deprive of all truth and good; since he that is deprived of ultimates is also deprived of things prior, for prior things have existence and subsistence in ultimates, as was said above. Moreover, in the world of spirits there are seen some that are bald, and I have been told that they are such as have abused the Word, and have applied the sense of the letter, which is Divine truth in ultimates, to wicked purposes, and therefore have been deprived of all truth. These are most malignant. Many of them are of the Babylonish body. Angels, on the contrary, appear with becoming hair.
撒母耳記上 2
1
哈拿禱告說:我的心因耶和華快樂;我的角因耶和華高舉。我的口向仇敵張開;我因耶和華的救恩歡欣。
2
只有耶和華為聖;除他以外沒有可比的,也沒有磐石像我們的神。
3
人不要誇口說驕傲的話,也不要出狂妄的言語;因耶和華是大有智識的神,人的行為被他衡量。
5
素來飽足的,反作用人求食;飢餓的,再不飢餓。不生育的,生了七個兒子;多有兒女的,反倒衰微。
8
他從灰塵裡抬舉貧寒人,從糞堆中提拔窮乏人,使他們與王子同坐,得著榮耀的座位。地的柱子屬於耶和華;他將世界立在其上。
9
他必保護聖民的腳步,使惡人在黑暗中寂然不動;人都不能靠力量得勝。
10
與耶和華爭競的,必被打碎;耶和華必從天上以雷攻擊他,必審判地極的人,將力量賜與所立的王,高舉受膏者的角。
11
以利加拿往拉瑪回家去了。那孩子在祭司以利面前事奉耶和華。
13
這二祭司待百姓是這樣的規矩:凡有人獻祭,正煮肉的時候,祭司的僕人就來,手拿三齒的叉子,
14
將叉子往罐裡,或鼎裡,或釜裡,或鍋裡一插,插上來的肉,祭司都取了去。凡上到示羅的以色列人,他們都是這樣看待。
15
又在未燒脂油以前,祭司的僕人就來對獻祭的人說:將肉給祭司,叫他烤罷。他不要煮過的,要生的。
16
獻祭的人若說:必須先燒脂油,然後你可以隨意取肉。僕人就說:你立時給我,不然我便搶去。
17
如此,這二少年人的罪在耶和華面前甚重了,因為他們藐視耶和華的祭物(或譯:他們使人厭棄給耶和華獻祭)。
18
那時,撒母耳還是孩子,穿著細麻布的以弗得,侍立在耶和華面前。
19
他母親每年為他做一件小外袍,同著丈夫上來獻年祭的時候帶來給他。
20
以利為以利加拿和他的妻祝福,說:願耶和華由這婦人再賜你後裔,代替你從耶和華求來的孩子。他們就回本鄉去了。
21
耶和華眷顧哈拿,他就懷孕生了三個兒子,兩個女兒。那孩子撒母耳在耶和華面前漸漸長大。
22
以利年甚老邁,聽見他兩個兒子待以色列眾人的事,又聽見他們與會幕門前伺候的婦人苟合,
23
他就對他們說:你們為何行這樣的事呢?我從這眾百姓聽見你們的惡行。
24
我兒啊,不可這樣!我聽見你們的風聲不好,你們使耶和華的百姓犯了罪。
25
人若得罪人,有士師審判他;人若得罪耶和華,誰能為他祈求呢?然而他們還是不聽父親的話,因為耶和華想要殺他們。
27
有神人來見以利,對他說:耶和華如此說:你祖父在埃及法老家作奴僕的時候,我不是向他們顯現麼?
28
在以色列眾支派中,我不是揀選人作我的祭司,使他燒香,在我壇上獻祭,在我面前穿以弗得,又將以色列人所獻的火祭都賜給你父家麼?
29
我所吩咐獻在我居所的祭物,你們為何踐踏?尊重你的兒子過於尊重我,將我民以色列所獻美好的祭物肥己呢?
30
因此,耶和華─以色列的神說:我曾說,你和你父家必永遠行在我面前;現在我卻說,決不容你們這樣行。因為尊重我的,我必重看他;藐視我的,他必被輕視。
31
日子必到,我要折斷你的膀臂和你父家的膀臂,使你家中沒有一個老年人。
32
在神使以色列人享福的時候,你必看見我居所的敗落。在你家中必永遠沒有一個老年人。
33
我必不從我壇前滅盡你家中的人;那未滅的必使你眼目乾癟、心中憂傷。你家中所生的人都必死在中年。
34
你的兩個兒子何弗尼、非尼哈所遭遇的事可作你的證據:他們二人必一日同死。