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Numbers 6

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1 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM

2 λαλέω-VA--AAD2S ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ἀνήρ-N3--NSM ἤ-C γυνή-N3K-NSF ὅς- --NSM ἐάν-C μεγάλως-D εὔχομαι-VA--AMS3S εὐχή-N1--ASF ἀποἁγνίζω-VA--AMN ἁγνεία-N1A-ASF κύριος-N2--DSM

3 ἀπό-P οἶνος-N2--GSM καί-C σικερα-N---ASN ἁγνίζω-VC--FPI3S ἀπό-P οἶνος-N2--GSM καί-C ὄξος-N3--ASN ἐκ-P οἶνος-N2--GSM καί-C ὄξος-N3--ASN ἐκ-P σικερα-N---ASN οὐ-D πίνω-VF--FMI3S καί-C ὅσος-A1--APN καταἐργάζομαι-V1--PMI3S ἐκ-P σταφυλή-N1--GSF οὐ-D πίνω-VF--FMI3S καί-C σταφυλή-N1--ASF πρόσφατος-A1B-ASF καί-C σταφίς-N3--ASF οὐ-D ἐσθίω-VF--FMI3S

4 πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GSF εὐχή-N1--GSF αὐτός- D--GSM ἀπό-P πᾶς-A3--GPN ὅσος-A1--APN γίγνομαι-V1--PMI3S ἐκ-P ἄμπελος-N2--GSF οἶνος-N2--ASM ἀπό-P στεμφυλόν-N2--GPN ἕως-P γίγαρτον-N2N-GSN οὐ-D ἐσθίω-VF--FMI3S

5 πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GSF εὐχή-N1--GSF ὁ- A--GSM ἁγνισμός-N2--GSM ξυρόν-N2N-NSN οὐ-D ἐπιἔρχομαι-VF--FMI3S ἐπί-P ὁ- A--ASF κεφαλή-N1--ASF αὐτός- D--GSM ἕως-C ἄν-X πληρόω-VC--APS3P ὁ- A--NPF ἡμέρα-N1A-NPF ὅσος-A1--APF εὔχομαι-VAI-AMI3S κύριος-N2--DSM ἅγιος-A1A-NSM εἰμί-VF--FMI3S τρέφω-V1--PAPNSM κόμη-N1--ASF θρίξ-N3--ASF κεφαλή-N1--GSF

6 πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GSF εὐχή-N1--GSF κύριος-N2--DSM ἐπί-P πᾶς-A1S-DSF ψυχή-N1--DSF τελευτάω-VX--XAPDSF οὐ-D εἰςἔρχομαι-VF--FMI3S

7 ἐπί-P πατήρ-N3--DSM καί-C ἐπί-P μήτηρ-N3--DSF καί-C ἐπί-P ἀδελφός-N2--DSM καί-C ἐπί-P ἀδελφή-N1--DSF οὐ-D μιαίνω-VC--FPI3S ἐπί-P αὐτός- D--DPM ἀποθνήσκω-VB--AAPGPM αὐτός- D--GPM ὅτι-C εὐχή-N1--NSF θεός-N2--GSM αὐτός- D--GSM ἐπί-P αὐτός- D--DSM ἐπί-P κεφαλή-N1--GSF αὐτός- D--GSM

8 πᾶς-A1S-APF ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GSF εὐχή-N1--GSF αὐτός- D--GSM ἅγιος-A1A-NSM εἰμί-VF--FMI3S κύριος-N2--DSM

9 ἐάν-C δέ-C τις- I--NSM ἀποθνήσκω-VB--AAS3S ἐξάπινα-D ἐπί-P αὐτός- D--DSM παραχρῆμα-N3M-ASN μιαίνω-VC--FPI3S ὁ- A--NSF κεφαλή-N1--NSF εὐχή-N1--GSF αὐτός- D--GSM καί-C ξυράω-VF--FMI3S ὁ- A--ASF κεφαλή-N1--ASF αὐτός- D--GSM ὅς- --DSF ἄν-X ἡμέρα-N1A-DSF καθαρίζω-VS--APS3S ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ἕβδομος-A1--DSF ξυράω-VC--FPI3S

10 καί-C ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ὄγδοος-A1--DSF φέρω-VF--FAI3S δύο-M τρυγών-N3N-APF ἤ-C δύο-M νεοσσός-N2--APM περιστερά-N1A-GPF πρός-P ὁ- A--ASM ἱερεύς-N3V-ASM ἐπί-P ὁ- A--APF θύρα-N1A-GSF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

11 καί-C ποιέω-VF--FAI3S ὁ- A--NSM ἱερεύς-N3V-NSM εἷς-A1A-ASF περί-P ἁμαρτία-N1A-GSF καί-C εἷς-A1A-ASF εἰς-P ὁλοκαύτωμα-N3M-ASN καί-C ἐκἱλάσκομαι-VF--FMI3S περί-P αὐτός- D--GSM ὁ- A--NSM ἱερεύς-N3V-NSM περί-P ὅς- --GPN ἁμαρτάνω-VBI-AAI3S περί-P ὁ- A--GSF ψυχή-N1--GSF καί-C ἁγιάζω-VF--FAI3S ὁ- A--ASF κεφαλή-N1--ASF αὐτός- D--GSM ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF

12 ὅς- --DSF ἁγιάζω-VSI-API3S κύριος-N2--DSM ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GSF εὐχή-N1--GSF καί-C προςἄγω-VF--FAI3S ἀμνός-N2--ASM ἐνιαύσιος-A1A-ASM εἰς-P πλημμέλεια-N1A-ASF καί-C ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--NPF πρότερος-A1A-NPFC ἄλογος-A1B-NPM εἰμί-VF--FMI3P ὅτι-C μιαίνω-VCI-API3S κεφαλή-N1--NSF εὐχή-N1--GSF αὐτός- D--GSM

13 καί-C οὗτος- D--NSM ὁ- A--NSM νόμος-N2--NSM ὁ- A--GSM εὔχομαι-VA--AMPGSM ὅς- --DSF ἄν-X ἡμέρα-N1A-DSF πληρόω-VA--AAS3S ἡμέρα-N1A-APF εὐχή-N1--GSF αὐτός- D--GSM προςφέρω-VF--FAI3S αὐτός- D--NSM παρά-P ὁ- A--APF θύρα-N1A-APF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN

14 καί-C προςἄγω-VF--FAI3S ὁ- A--ASN δῶρον-N2N-ASN αὐτός- D--GSM κύριος-N2--DSM ἀμνός-N2--ASM ἐνιαύσιος-A1A-ASM ἄμωμος-A1B-ASM εἷς-A3--ASM εἰς-P ὁλοκαύτωσις-N3I-ASF καί-C ἀμνάς-N3D-ASF ἐνιαύσιος-A1A-ASF ἄμωμος-A1B-ASF εἷς-A1A-ASF εἰς-P ἁμαρτία-N1A-ASF καί-C κριός-N2--ASM εἷς-A3--ASM ἄμωμος-A1B-ASM εἰς-P σωτήριον-N2N-ASN

15 καί-C κανοῦν-N2N-ASN ἄζυμος-A1B-GPF σεμίδαλις-N3I-GSF ἄρτος-N2--APM ἀναποιέω-VM--XPPAPM ἐν-P ἔλαιον-N2N-DSN καί-C λάγανον-N2N-APN ἄζυμος-A1B-APN χρίω-VT--XMPAPN ἐν-P ἔλαιον-N2N-DSN καί-C θυσία-N1A-NSF αὐτός- D--GPN καί-C σπονδή-N1--NSF αὐτός- D--GPN

16 καί-C προςφέρω-VF--FAI3S ὁ- A--NSM ἱερεύς-N3V-NSM ἔναντι-P κύριος-N2--GSM καί-C ποιέω-VF--FAI3S ὁ- A--ASN περί-P ἁμαρτία-N1A-GSF αὐτός- D--GSM καί-C ὁ- A--ASN ὁλοκαύτωμα-N3M-ASN αὐτός- D--GSM

17 καί-C ὁ- A--ASM κριός-N2--ASM ποιέω-VF--FAI3S θυσία-N1A-ASF σωτήριον-N2N-GSN κύριος-N2--DSM ἐπί-P ὁ- A--DSN κανοῦν-N2N-DSN ὁ- A--GPN ἄζυμος-A1B-GPN καί-C ποιέω-VF--FAI3S ὁ- A--NSM ἱερεύς-N3V-NSM ὁ- A--ASF θυσία-N1A-ASF αὐτός- D--GSM καί-C ὁ- A--ASF σπονδή-N1--ASF αὐτός- D--GSM

18 καί-C ξυράω-VF--FMI3S ὁ- A--NSM εὔχομαι-VM--XMPNSM παρά-P ὁ- A--APF θύρα-N1A-APF ὁ- A--GSF σκηνή-N1--GSF ὁ- A--GSN μαρτύριον-N2N-GSN ὁ- A--ASF κεφαλή-N1--ASF ὁ- A--GSF εὐχή-N1--GSF αὐτός- D--GSM καί-C ἐπιτίθημι-VF--FAI3S ὁ- A--APF θρίξ-N3--APF ἐπί-P ὁ- A--ASN πῦρ-N3--ASN ὅς- --NSN εἰμί-V9--PAI3S ὑπό-P ὁ- A--ASF θυσία-N1A-ASF ὁ- A--GSM σωτήριον-N2N-GSN

19 καί-C λαμβάνω-VF--FMI3S ὁ- A--NSM ἱερεύς-N3V-NSM ὁ- A--ASM βραχίων-N3N-ASM ἑφθός-A1--ASM ἀπό-P ὁ- A--GSM κριός-N2--GSM καί-C ἄρτος-N2--ASM εἷς-A3--ASM ἄζυμος-A1B-ASM ἀπό-P ὁ- A--GSN κανοῦν-N2N-GSN καί-C λάγανον-N2N-ASN ἄζυμος-A1B-ASN εἷς-A3--ASN καί-C ἐπιτίθημι-VF--FAI3S ἐπί-P ὁ- A--APF χείρ-N3--APF ὁ- A--GSM εὔχομαι-VM--XMPGSM μετά-P ὁ- A--ASN ξυράω-VA--AMN αὐτός- D--ASM ὁ- A--ASF εὐχή-N1--ASF αὐτός- D--GSM

20 καί-C προςφέρω-VF--FAI3S αὐτός- D--APN ὁ- A--NSM ἱερεύς-N3V-NSM ἐπίθεμα-N3M-ASN ἔναντι-P κύριος-N2--GSM ἅγιος-A1A-ASN εἰμί-VF--FMI3S ὁ- A--DSM ἱερεύς-N3V-DSM ἐπί-P ὁ- A--GSN στηθύνιον-N2N-GSN ὁ- A--GSN ἐπίθεμα-N3M-GSN καί-C ἐπί-P ὁ- A--GSM βραχίων-N3N-GSM ὁ- A--GSN ἀφαίρεμα-N3M-GSN καί-C μετά-P οὗτος- D--APN πίνω-VF--FMI3S ὁ- A--NSM εὔχομαι-VM--XMPNSM οἶνος-N2--ASM

21 οὗτος- D--NSM ὁ- A--NSM νόμος-N2--NSM ὁ- A--GSM εὔχομαι-VA--AMPGSM ὅς- --NSM ἄν-X εὔχομαι-VA--AMS3S κύριος-N2--DSM δῶρον-N2N-ASN αὐτός- D--GSM κύριος-N2--DSM περί-P ὁ- A--GSF εὐχή-N1--GSF χωρίς-P ὅς- --GPN ἄν-X εὑρίσκω-VB--AAS3S ὁ- A--NSF χείρ-N3--NSF αὐτός- D--GSM κατά-P δύναμις-N3I-ASF ὁ- A--GSF εὐχή-N1--GSF αὐτός- D--GSM ὅς- --ASF ἄν-X εὔχομαι-VA--AMS3S κατά-P νόμος-N2--ASM ἁγνεία-N1A-GSF

22 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM

23 λαλέω-VA--AAD2S *ἀαρών-N---DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM λέγω-V1--PAPNSM οὕτως-D εὐλογέω-VF--FAI2P ὁ- A--APM υἱός-N2--APM *ἰσραήλ-N---GSM λέγω-V1--PAPNPM αὐτός- D--DPM καί-C ἐπιτίθημι-VF--FAI3P ὁ- A--ASN ὄνομα-N3M-ASN ἐγώ- P--GS ἐπί-P ὁ- A--APM υἱός-N2--APM *ἰσραήλ-N---GSM καί-C ἐγώ- P--NS κύριος-N2--NSM εὐλογέω-VF--FAI1S αὐτός- D--APM

24 εὐλογέω-VA--AAO3S σύ- P--AS κύριος-N2--NSM καί-C φυλάσσω-VA--AAO3S σύ- P--AS

25 ἐπιφαίνω-VA--AAO3S κύριος-N2--NSM ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GSM ἐπί-P σύ- P--AS καί-C ἐλεέω-VA--AAO3S σύ- P--AS

26 ἐπιαἴρω-VA--AAO3S κύριος-N2--NSM ὁ- A--ASN πρόσωπον-N2N-ASN αὐτός- D--GSM ἐπί-P σύ- P--AS καί-C δίδωμι-VO--AAO3S σύ- P--DS εἰρήνη-N1--ASF

   

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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.

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