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Ezekiel 44

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1 Derpå førte han mig tilbage ad helligdommens ydre østport til, og den var lukket."

2 Og HE EN sagde til mig: Denne Port skal være lukket og må ikke åbnes! Ingen må gå ind derigennem, thi igennem den drog HE EN, Israels Gud, ind; derfor skal den være lukket.

3 Kun Fyrsten må sidde i den og holde Måltid for HE ENs Åsyn; men han skal gå ind igennem Portforhallens Dør og samme Vej ud.

4 Derpå førte han mig i etning af Nordporten til Pladsen foran Templet, og jeg skuede, og se, HE ENs Herlighed fyldte HE ENs Hus, og jeg faldt på mit Ansigt.

5 Da sagde HE EN til mig: Menneskesøn, mærk dig og se med dine Øjne og hør med dine Ører alt, hvad jeg taler til dig med Hensyn til alle Vedtægter og Love om HE ENs Hus, og læg vel Mærke til, hvad der gælder om Adgang til Templet gennem en hvilken som helst af Helligdommens Udgange.

6 Og sig til Israels Hus, den genstridige Slægt: Så siger den Herre HE EN: Lad det nu være nok med alle eders Vederstyggeligheder, Israels Hus,

7 at I lod fremmede med uomskårne Hjerter og uomskåret Kød komme ind i min Helligdommen, for at de skulde være der og vanhellige mit Hus, når I frembar min Mad, Fedt og Blod og således brød min Pagt ved alle eders Vederstyggeligheder.

8 I tog ikke Vare på, hvad der var at varetage ved mine hellige Ting, men overlod de fremmede at tage Vare på, hvad der var at varetage i min Helligdom.

9 Derfor, så siger den Herre HE EN: Ingen fremmed med uomskåret Hjerte og uomskåret Kødkomme i min Helligdom, ikke een af de fremmede, som lever blandt Israels Børn.

10 Men de Leviter, som fjernede sig fra mig, da Israel for vild, idet de for vild fra mig og holdt sig til deres Afgudsbilleder, de skal bære deres Misgerning.

11 De skal i min Helligdom gøre Vagttjeneste ved Tempelportene og udføre Arbejdet i Templet, idet de skal slagte Brændofrene og Slagtofrene for Folket og stå dem til Tjeneste og gå dem til Hånde.

12 Fordi de gik dem til Hånde over for deres Afgudsbilleder og således blev Årsag til Skyld for Israels Hus, derfor løfter jeg min Hånd imod dem, lyder det fra den Herre HE EN, på at de skal bære deres Misgerning.

13 De må ikke nærme sig mig for at gøre Præstetjeneste for mig, ej heller må de nærme sig nogen af mine hellige Ting, det højhellige, men de skal bære deres Skændsel og de Vederstyggeligheder, de øvede.

14 Jeg sætter dem til at tage Vare på, hvad der er at varetage i Templet ved alt Arbejde der, ved alt, hvad der er at gøre derinde.

15 Men Levitpræsterne, Zadoks Efterkommere, som tog Vare på, hvad der var at varetage i min Helligdom, dengang Israeliterne for vild fra mig, skal nærme sig mig for at gå mig til Hånde og være mig til Tjeneste og ofre mig Fedt og Blod, lyder det fra den Herre HE EN.

16 De skal gå ind i min Helligdom og nærme sig mit Bord for at gå mig til Hånde og tage Vare på, hvad jeg vil have varetaget.

17 Og når de går ind ad den indre Forgårds Port, skal de være iført Linnedklæder; de må ikke have uld på Kroppen, når de gør Tjeneste i den indre Forgårds Porte eller længere inde.

18 De skal bære Linnedhuer på Hovedet og Linnedbenklæder om Lænderne; de må ikke omgjorde sig med noget, som fremkalder Sved.

19 Og når de går ud i den ydre Forgård til Folket, skal de afføre sig de Klæder, i hvilke de gør Tjeneste, gemme dem i Helligdommens kamre og iføre sig andre Klæder, at de ikke skal gøre Folket helligt med deres Klæder.

20 Hovedet må de ikke rage, dog heller ikke lade Håret vokse frit, men de skal klippe deres Hår.

21 Vin må ingen Præst drikke, når han går ind i den indre Forgård.

22 Enke eller fraskilt må de ikke tage til Ægte, men kun Jomfruer af Israels Hus; dog må de ægte Enken efter en Præst.

23 De skal lære mit Folk at skelne mellem det, som er helligt, og det, som ikke er helligt, og undervise dem i Forskellen mellem rent og urent.

24 Ved etstrætter skal de optræde som Dommere; efter mine Lovbud skal de dømme. De skal overholde mine Love og Vedtægter på alle mine Højtidsdage og helligholde mine Sabbater.

25 Et Lig må de ikke komme nær, at de ikke skal blive urene derved; kun ved Fader, Moder, Søn, Datter, Broder eller ugift Søster må de gøre sig urene;

26 og efter at være blevet uren skal han tælle syv Dage frem, så er han atter ren;

27 den Dag han atter går ind i Helligdommen, i den indre Forgård, for at gøre Tjeneste i Helligdommen, skal han frembære et Syndoffer, lyder det fra den Herre HE EN.

28 De skal ingen Arvelod have; jeg er deres Arvelod. Og Ejendom i Israel må I ikke give dem; jeg er deres Ejendom.

29 Afgrødeofferet, Syndofferet og Skyldofferet skal de spise, og alt, hvad der er lagt Band på i Israel, skal tilfalde dem.

30 Det bedste af al Førstegrøde af enhver Art, alle Offerydelser af enhver Art, alt, hvad I måtte yde, skal tilfalde Præsterne, og Førstegrøden af eders Grovmel skal I give Præsten for at nedkalde Velsignelse over eders Huse.

31 Intet Ådsel og intet, som er sønderrevet, være sig Fugl eller firføddet Dyr, må Præsterne spise.

   


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Apocalypse Explained # 66

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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.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.