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Leviticus 10

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1 και-C λαμβανω-VB--AAPNPM ο- A--NPM δυο-M υιος-N2--NPM *ααρων-N---GSM *ναδαβ-N---NSM και-C *αβιουδ-N---NSM εκαστος-A1--NSM ο- A--ASN πυρειον-N2N-ASN αυτος- D--GSM επιτιθημι-VAI-AAI3P επι-P αυτος- D--ASN πυρ-N3--ASN και-C επιβαλλω-VBI-AAI3P επι-P αυτος- D--ASN θυμιαμα-N3M-ASN και-C προςφερω-VAI-AAI3P εναντι-P κυριος-N2--GSM πυρ-N3--ASN αλλοτριος-A1A-ASN ος- --ASN ου-D προςτασσω-VAI-AAI3S κυριος-N2--NSM αυτος- D--DPM

2 και-C εκερχομαι-VBI-AAI3S πυρ-N3--NSN παρα-P κυριος-N2--GSM και-C καταεσθιω-VBI-AAI3S αυτος- D--APM και-C αποθνησκω-VBI-AAI3P εναντι-P κυριος-N2--GSM

3 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM προς-P *ααρων-N---ASM ουτος- D--NSN ειμι-V9--PAI3S ος- --ASN ειπον-VBI-AAI3S κυριος-N2--NSM λεγω-V1--PAPNSM εν-P ο- A--DPM εγγιζω-V1--PAPDPM εγω- P--DS αγιαζω-VS--FPI1S και-C εν-P πας-A1S-DSF ο- A--DSF συναγωγη-N1--DSF δοξαζω-VS--FPI1S και-C κατανυσσω-VQI-API3S *ααρων-N---NSM

4 και-C καλεω-VAI-AAI3S *μωυσης-N1M-NSM ο- A--ASM *μισαδαι-N---ASM και-C ο- A--ASM *ελισαφαν-N---ASM υιος-N2--APM *οζιηλ-N---GSM υιος-N2--APM ο- A--GSM αδελφος-N2--GSM ο- A--GSM πατηρ-N3--GSM *ααρων-N---GSM και-C ειπον-VBI-AAI3S αυτος- D--DPM προςερχομαι-VA--AAD2P και-C αιρω-VA--AAD2P ο- A--APM αδελφος-N2--APM συ- P--GP εκ-P προσωπον-N2N-GSN ο- A--GPN αγιος-A1A-GPN εξω-P ο- A--GSF παρεμβολη-N1--GSF

5 και-C προςερχομαι-VBI-AAI3P και-C αιρω-VAI-AAI3P εν-P ο- A--DPM χιτων-N3W-DPM αυτος- D--GPM εξω-P ο- A--GSF παρεμβολη-N1--GSF ος- --ASM τροπος-N2--ASM ειπον-VBI-AAI3S *μωυσης-N1M-NSM

6 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM προς-P *ααρων-N---ASM και-C *ελεαζαρ-N---ASM και-C *ιθαμαρ-N---ASM ο- A--APM υιος-N2--APM αυτος- D--GSM ο- A--APM καταλειπω-VP--XPPAPM ο- A--ASF κεφαλη-N1--ASF συ- P--GP ου-D αποκιδαροω-VF--FAI2P και-C ο- A--APN ιματιον-N2N-APN συ- P--GP ου-D διαρηγνυμι-VF--FAI2P ινα-C μη-D αποθνησκω-VB--AAS2P και-C επι-P πας-A1S-ASF ο- A--ASF συναγωγη-N1--ASF ειμι-VF--FMI3S θυμος-N2--NSM ο- A--NPM αδελφος-N2--NPM συ- P--GP πας-A3--NSM ο- A--NSM οικος-N2--NSM *ισραηλ-N---GSM κλαιω-VF--FMI3P ο- A--ASM εμπυρισμος-N2--ASM ος- --ASM ενπυριζω-VSI-API3P υπο-P κυριος-N2--GSM

7 και-C απο-P ο- A--GSF θυρα-N1A-GSF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN ου-D εκερχομαι-VF--FMI2P ινα-C μη-D αποθνησκω-VB--AAS2P ο- A--NSN γαρ-X ελαιον-N2N-NSN ο- A--GSF χρισις-N3I-GSF ο- A--NSN παρα-P κυριος-N2--GSM επι-P συ- P--DP και-C ποιεω-VAI-AAI3P κατα-P ο- A--ASN ρημα-N3M-ASN *μωυσης-N1M-GSM

8 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *ααρων-N---DSM λεγω-V1--PAPNSM

9 οινος-N2--ASN και-C σικερα-N---ASN ου-D πινω-VB--AMD2P συ- P--NS και-C ο- A--NPM υιος-N2--NPM συ- P--GS μετα-P συ- P--GS ηνικα-D αν-X ειςπορευομαι-V1--PMS2P εις-P ο- A--ASF σκηνη-N1--ASF ο- A--GSN μαρτυριον-N2N-GSN η-C προςπορευομαι-V1--PMPGPM συ- P--GP προς-P ο- A--ASN θυσιαστηριον-N2N-ASN και-C ου-D μη-D αποθνησκω-VB--AAS2P νομιμος-A1--NSN αιωνιος-A1B-NSN εις-P ο- A--APF γενεα-N1A-APF συ- P--GP

10 διαστελλω-VA--AAN ανα-P μεσος-A1--ASN ο- A--GPN αγιος-A1A-GPN και-C ο- A--GPN βεβηλος-A1--GPN και-C ανα-P μεσος-A1--ASN ο- A--GPN ακαθαρτος-A1B-GPN και-C ο- A--GPN καθαρος-A1A-GPN

11 και-C συνβιβαζω-VF--FAI2S ο- A--APM υιος-N2--APM *ισραηλ-N---GSM πας-A3--APN ο- A--APN νομιμος-A1--APN ος- --APN λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P αυτος- D--APM δια-P χειρ-N3--GSF *μωυσης-N1M-GSF

12 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM προς-P *ααρων-N---ASM και-C προς-P *ελεαζαρ-N---ASM και-C *ιθαμαρ-N---ASM ο- A--APM υιος-N2--APM *ααρων-N---GSM ο- A--APM καταλειπω-VV--APPAPM λαμβανω-VB--AAD2P ο- A--ASF θυσια-N1A-ASF ο- A--ASF καταλειπω-VV--APPASF απο-P ο- A--GPN καρπωμα-N3M-GPN κυριος-N2--GSM και-C εσθιω-VF--FMI2P αζυμος-A1B-APN παρα-P ο- A--ASN θυσιαστηριον-N2N-ASN αγιος-A1A-NPN αγιος-A1A-GPN ειμι-V9--PAI3S

13 και-C εσθιω-VF--FMI2P αυτος- D--ASF εν-P τοπος-N2--DSM αγιος-A1A-DSM νομιμος-A1--NSN γαρ-X συ- P--DS ειμι-V9--PAI3S και-C νομιμος-A1--NSN ο- A--DPM υιος-N2--DPM συ- P--GS ουτος- D--NSN απο-P ο- A--GPN καρπωμα-N3M-GPN κυριος-N2--GSM ουτως-D γαρ-X εντελλομαι-VM--XMI3S εγω- P--DS

14 και-C ο- A--ASN στηθυνιον-N2N-ASN ο- A--GSN αφορισμα-N3M-GSN και-C ο- A--ASM βραχιων-N3N-ASM ο- A--GSN αφαιρεμα-N3M-GSN εσθιω-VF--FMI2P εν-P τοπος-N2--DSM αγιος-A1A-DSM συ- P--NS και-C ο- A--NPM υιος-N2--NPM συ- P--GS και-C ο- A--NSM οικος-N2--NSM συ- P--GS μετα-P συ- P--GS νομιμος-A1--NSN γαρ-X συ- P--DS και-C νομιμος-A1--NSN ο- A--DPM υιος-N2--DPM συ- P--GS διδωμι-VCI-API3S απο-P ο- A--GPF θυσια-N1A-GPF ο- A--GSN σωτηριον-N2N-GSN ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

15 ο- A--ASM βραχιων-N3N-ASM ο- A--GSN αφαιρεμα-N3M-GSN και-C ο- A--ASN στηθυνιον-N2N-ASN ο- A--GSN αφορισμα-N3M-GSN επι-P ο- A--GPN καρπωμα-N3M-GPN ο- A--GPN στεαρ-N3T-GPN προςφερω-VF--FAI3P αφορισμα-N3M-ASN αποοριζω-VA--AAN εναντι-P κυριος-N2--GSM και-C ειμι-VF--FMI3S συ- P--DS και-C ο- A--DPM υιος-N2--DPM συ- P--GS και-C ο- A--DPF θυγατηρ-N3--DPF συ- P--GS μετα-P συ- P--GS νομιμος-A1--NSN αιωνιος-A1B-NSN ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM

16 και-C ο- A--ASM χιμαρος-N2--ASM ο- A--ASM περι-P ο- A--GSF αμαρτια-N1A-GSF ζητεω-V2--PAPNSM εκζητεω-VAI-AAI3S *μωυσης-N1M-NSM και-C οδε- D--NSM ενπυριζω-VT--YPP3S και-C θυμοω-VCI-API3S *μωυσης-N1M-NSM επι-P *ελεαζαρ-N---ASM και-C *ιθαμαρ-N---ASM ο- A--APM υιος-N2--APM *ααρων-N---GSM ο- A--APM καταλειπω-VP--XPPAPM λεγω-V1--PAPNSM

17 δια-P τις- I--ASN ου-D εσθιω-VBI-AAI2P ο- A--ASN περι-P ο- A--GSF αμαρτια-N1A-GSF εν-P τοπος-N2--DSM αγιος-A1A-DSM οτι-C γαρ-X αγιος-A1A-NPN αγιος-A1A-GPN ειμι-V9--PAI3S ουτος- D--ASN διδωμι-VAI-AAI3S συ- P--DP εσθιω-VB--AAN ινα-C αποαιρεω-VB--AAS2P ο- A--ASF αμαρτια-N1A-ASF ο- A--GSF συναγωγη-N1--GSF και-C εκιλασκομαι-VA--AMS2P περι-P αυτος- D--GPM εναντι-P κυριος-N2--GSM

18 ου-D γαρ-X ειςαγω-VQI-API3S ο- A--GSN αιμα-N3M-GSN αυτος- D--GSN εις-P ο- A--ASN αγιος-A1A-ASN κατα-P προσωπον-N2N-ASN εσω-D εσθιω-VF--FMI2P αυτος- D--ASN εν-P τοπος-N2--DSM αγιος-A1A-DSM ος- --ASM τροπος-N2--ASM εγω- P--DS συντασσω-VAI-AAI3S κυριος-N2--NSM

19 και-C λαλεω-VAI-AAI3S *ααρων-N---NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM ει-C σημερον-D προςαγω-VX--XAI3P ο- A--APN περι-P ο- A--GSF αμαρτια-N1A-GSF αυτος- D--GPM και-C ο- A--APN ολοκαυτωμα-N3M-APN αυτος- D--GPM εναντι-P κυριος-N2--GSM και-C συνβαινω-VX--XAI3S εγω- P--DS ουτος- D--NPN και-C εσθιω-VF--FMI1S ο- A--APN περι-P ο- A--GSF αμαρτια-N1A-GSF σημερον-D μη-D αρεστος-A1--NSN ειμι-VF--FMI3S κυριος-N2--DSM

20 και-C ακουω-VAI-AAI3S *μωυσης-N1M-NSM και-C αρεσκω-VAI-AAI3S αυτος- D--DSM

   

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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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