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Numbers 6

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1 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

2 λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM και-C ειπον-VF2-FAI2S προς-P αυτος- D--APM ανηρ-N3--NSM η-C γυνη-N3K-NSF ος- --NSM εαν-C μεγαλως-D ευχομαι-VA--AMS3S ευχη-N1--ASF αποαγνιζω-VA--AMN αγνεια-N1A-ASF κυριος-N2--DSM

3 απο-P οινος-N2--GSM και-C σικερα-N---ASN αγνιζω-VC--FPI3S απο-P οινος-N2--GSM και-C οξος-N3--ASN εκ-P οινος-N2--GSM και-C οξος-N3--ASN εκ-P σικερα-N---ASN ου-D πινω-VF--FMI3S και-C οσος-A1--APN καταεργαζομαι-V1--PMI3S εκ-P σταφυλη-N1--GSF ου-D πινω-VF--FMI3S και-C σταφυλη-N1--ASF προσφατος-A1B-ASF και-C σταφις-N3--ASF ου-D εσθιω-VF--FMI3S

4 πας-A1S-APF ο- A--APF ημερα-N1A-APF ο- A--GSF ευχη-N1--GSF αυτος- D--GSM απο-P πας-A3--GPN οσος-A1--APN γιγνομαι-V1--PMI3S εκ-P αμπελος-N2--GSF οινος-N2--ASM απο-P στεμφυλον-N2--GPN εως-P γιγαρτον-N2N-GSN ου-D εσθιω-VF--FMI3S

5 πας-A1S-APF ο- A--APF ημερα-N1A-APF ο- A--GSF ευχη-N1--GSF ο- A--GSM αγνισμος-N2--GSM ξυρον-N2N-NSN ου-D επιερχομαι-VF--FMI3S επι-P ο- A--ASF κεφαλη-N1--ASF αυτος- D--GSM εως-C αν-X πληροω-VC--APS3P ο- A--NPF ημερα-N1A-NPF οσος-A1--APF ευχομαι-VAI-AMI3S κυριος-N2--DSM αγιος-A1A-NSM ειμι-VF--FMI3S τρεφω-V1--PAPNSM κομη-N1--ASF θριξ-N3--ASF κεφαλη-N1--GSF

6 πας-A1S-APF ο- A--APF ημερα-N1A-APF ο- A--GSF ευχη-N1--GSF κυριος-N2--DSM επι-P πας-A1S-DSF ψυχη-N1--DSF τελευταω-VX--XAPDSF ου-D ειςερχομαι-VF--FMI3S

7 επι-P πατηρ-N3--DSM και-C επι-P μητηρ-N3--DSF και-C επι-P αδελφος-N2--DSM και-C επι-P αδελφη-N1--DSF ου-D μιαινω-VC--FPI3S επι-P αυτος- D--DPM αποθνησκω-VB--AAPGPM αυτος- D--GPM οτι-C ευχη-N1--NSF θεος-N2--GSM αυτος- D--GSM επι-P αυτος- D--DSM επι-P κεφαλη-N1--GSF αυτος- D--GSM

8 πας-A1S-APF ο- A--APF ημερα-N1A-APF ο- A--GSF ευχη-N1--GSF αυτος- D--GSM αγιος-A1A-NSM ειμι-VF--FMI3S κυριος-N2--DSM

9 εαν-C δε-C τις- I--NSM αποθνησκω-VB--AAS3S εξαπινα-D επι-P αυτος- D--DSM παραχρημα-N3M-ASN μιαινω-VC--FPI3S ο- A--NSF κεφαλη-N1--NSF ευχη-N1--GSF αυτος- D--GSM και-C ξυραω-VF--FMI3S ο- A--ASF κεφαλη-N1--ASF αυτος- D--GSM ος- --DSF αν-X ημερα-N1A-DSF καθαριζω-VS--APS3S ο- A--DSF ημερα-N1A-DSF ο- A--DSF εβδομος-A1--DSF ξυραω-VC--FPI3S

10 και-C ο- A--DSF ημερα-N1A-DSF ο- A--DSF ογδοος-A1--DSF φερω-VF--FAI3S δυο-M τρυγων-N3N-APF η-C δυο-M νεοσσος-N2--APM περιστερα-N1A-GPF προς-P ο- A--ASM ιερευς-N3V-ASM επι-P ο- A--APF θυρα-N1A-GSF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

11 και-C ποιεω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM εις-A1A-ASF περι-P αμαρτια-N1A-GSF και-C εις-A1A-ASF εις-P ολοκαυτωμα-N3M-ASN και-C εκιλασκομαι-VF--FMI3S περι-P αυτος- D--GSM ο- A--NSM ιερευς-N3V-NSM περι-P ος- --GPN αμαρτανω-VBI-AAI3S περι-P ο- A--GSF ψυχη-N1--GSF και-C αγιαζω-VF--FAI3S ο- A--ASF κεφαλη-N1--ASF αυτος- D--GSM εν-P εκεινος- D--DSF ο- A--DSF ημερα-N1A-DSF

12 ος- --DSF αγιαζω-VSI-API3S κυριος-N2--DSM ο- A--APF ημερα-N1A-APF ο- A--GSF ευχη-N1--GSF και-C προςαγω-VF--FAI3S αμνος-N2--ASM ενιαυσιος-A1A-ASM εις-P πλημμελεια-N1A-ASF και-C ο- A--NPF ημερα-N1A-NPF ο- A--NPF προτερος-A1A-NPFC αλογος-A1B-NPM ειμι-VF--FMI3P οτι-C μιαινω-VCI-API3S κεφαλη-N1--NSF ευχη-N1--GSF αυτος- D--GSM

13 και-C ουτος- D--NSM ο- A--NSM νομος-N2--NSM ο- A--GSM ευχομαι-VA--AMPGSM ος- --DSF αν-X ημερα-N1A-DSF πληροω-VA--AAS3S ημερα-N1A-APF ευχη-N1--GSF αυτος- D--GSM προςφερω-VF--FAI3S αυτος- D--NSM παρα-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN

14 και-C προςαγω-VF--FAI3S ο- A--ASN δωρον-N2N-ASN αυτος- D--GSM κυριος-N2--DSM αμνος-N2--ASM ενιαυσιος-A1A-ASM αμωμος-A1B-ASM εις-A3--ASM εις-P ολοκαυτωσις-N3I-ASF και-C αμνας-N3D-ASF ενιαυσιος-A1A-ASF αμωμος-A1B-ASF εις-A1A-ASF εις-P αμαρτια-N1A-ASF και-C κριος-N2--ASM εις-A3--ASM αμωμος-A1B-ASM εις-P σωτηριον-N2N-ASN

15 και-C κανουν-N2N-ASN αζυμος-A1B-GPF σεμιδαλις-N3I-GSF αρτος-N2--APM αναποιεω-VM--XPPAPM εν-P ελαιον-N2N-DSN και-C λαγανον-N2N-APN αζυμος-A1B-APN χριω-VT--XMPAPN εν-P ελαιον-N2N-DSN και-C θυσια-N1A-NSF αυτος- D--GPN και-C σπονδη-N1--NSF αυτος- D--GPN

16 και-C προςφερω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM εναντι-P κυριος-N2--GSM και-C ποιεω-VF--FAI3S ο- A--ASN περι-P αμαρτια-N1A-GSF αυτος- D--GSM και-C ο- A--ASN ολοκαυτωμα-N3M-ASN αυτος- D--GSM

17 και-C ο- A--ASM κριος-N2--ASM ποιεω-VF--FAI3S θυσια-N1A-ASF σωτηριον-N2N-GSN κυριος-N2--DSM επι-P ο- A--DSN κανουν-N2N-DSN ο- A--GPN αζυμος-A1B-GPN και-C ποιεω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM ο- A--ASF θυσια-N1A-ASF αυτος- D--GSM και-C ο- A--ASF σπονδη-N1--ASF αυτος- D--GSM

18 και-C ξυραω-VF--FMI3S ο- A--NSM ευχομαι-VM--XMPNSM παρα-P ο- A--APF θυρα-N1A-APF ο- A--GSF σκηνη-N1--GSF ο- A--GSN μαρτυριον-N2N-GSN ο- A--ASF κεφαλη-N1--ASF ο- A--GSF ευχη-N1--GSF αυτος- D--GSM και-C επιτιθημι-VF--FAI3S ο- A--APF θριξ-N3--APF επι-P ο- A--ASN πυρ-N3--ASN ος- --NSN ειμι-V9--PAI3S υπο-P ο- A--ASF θυσια-N1A-ASF ο- A--GSM σωτηριον-N2N-GSN

19 και-C λαμβανω-VF--FMI3S ο- A--NSM ιερευς-N3V-NSM ο- A--ASM βραχιων-N3N-ASM εφθος-A1--ASM απο-P ο- A--GSM κριος-N2--GSM και-C αρτος-N2--ASM εις-A3--ASM αζυμος-A1B-ASM απο-P ο- A--GSN κανουν-N2N-GSN και-C λαγανον-N2N-ASN αζυμος-A1B-ASN εις-A3--ASN και-C επιτιθημι-VF--FAI3S επι-P ο- A--APF χειρ-N3--APF ο- A--GSM ευχομαι-VM--XMPGSM μετα-P ο- A--ASN ξυραω-VA--AMN αυτος- D--ASM ο- A--ASF ευχη-N1--ASF αυτος- D--GSM

20 και-C προςφερω-VF--FAI3S αυτος- D--APN ο- A--NSM ιερευς-N3V-NSM επιθεμα-N3M-ASN εναντι-P κυριος-N2--GSM αγιος-A1A-ASN ειμι-VF--FMI3S ο- A--DSM ιερευς-N3V-DSM επι-P ο- A--GSN στηθυνιον-N2N-GSN ο- A--GSN επιθεμα-N3M-GSN και-C επι-P ο- A--GSM βραχιων-N3N-GSM ο- A--GSN αφαιρεμα-N3M-GSN και-C μετα-P ουτος- D--APN πινω-VF--FMI3S ο- A--NSM ευχομαι-VM--XMPNSM οινος-N2--ASM

21 ουτος- D--NSM ο- A--NSM νομος-N2--NSM ο- A--GSM ευχομαι-VA--AMPGSM ος- --NSM αν-X ευχομαι-VA--AMS3S κυριος-N2--DSM δωρον-N2N-ASN αυτος- D--GSM κυριος-N2--DSM περι-P ο- A--GSF ευχη-N1--GSF χωρις-P ος- --GPN αν-X ευρισκω-VB--AAS3S ο- A--NSF χειρ-N3--NSF αυτος- D--GSM κατα-P δυναμις-N3I-ASF ο- A--GSF ευχη-N1--GSF αυτος- D--GSM ος- --ASF αν-X ευχομαι-VA--AMS3S κατα-P νομος-N2--ASM αγνεια-N1A-GSF

22 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

23 λαλεω-VA--AAD2S *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM λεγω-V1--PAPNSM ουτως-D ευλογεω-VF--FAI2P ο- A--APM υιος-N2--APM *ισραηλ-N---GSM λεγω-V1--PAPNPM αυτος- D--DPM και-C επιτιθημι-VF--FAI3P ο- A--ASN ονομα-N3M-ASN εγω- P--GS επι-P ο- A--APM υιος-N2--APM *ισραηλ-N---GSM και-C εγω- P--NS κυριος-N2--NSM ευλογεω-VF--FAI1S αυτος- D--APM

24 ευλογεω-VA--AAO3S συ- P--AS κυριος-N2--NSM και-C φυλασσω-VA--AAO3S συ- P--AS

25 επιφαινω-VA--AAO3S κυριος-N2--NSM ο- A--ASN προσωπον-N2N-ASN αυτος- D--GSM επι-P συ- P--AS και-C ελεεω-VA--AAO3S συ- P--AS

26 επιαιρω-VA--AAO3S κυριος-N2--NSM ο- A--ASN προσωπον-N2N-ASN αυτος- D--GSM επι-P συ- P--AS και-C διδωμι-VO--AAO3S συ- P--DS ειρηνη-N1--ASF

   

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Apocalypse Revealed # 47

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47. His head and hair were white like wool, as white as snow. (1:14) This symbolizes the Divine love accompanying Divine wisdom in first things and last.

A person's head symbolizes everything connected with his life, and everything connected with a person's life has some relation to love and wisdom. A head consequently symbolizes both wisdom and love. However, because there is no love without its wisdom, nor wisdom without its love, therefore it is the love accompanying wisdom that is meant by a head; and when describing the Lord, it is the Divine love accompanying Divine wisdom. But on the symbolism of the head in the Word, more will be seen in nos. 538 and 568 below.

Since a head means both love and wisdom in their first forms, it follows accordingly that hair means love and wisdom in their final forms. And because the hair mentioned here describes the Son of Man, who is the Lord in relation to the Word, His hair symbolizes the Divine good connected with love, and the Divine truth connected with wisdom, in the outmost expressions of the Word - the outmost expressions of the Word being those contained in its literal sense.

[2] The idea that the hair of the Son of Man or the Lord symbolizes the Word in this sense may seem absurd, but still it is the truth. This can be seen from passages in the Word that we cited in The Doctrine of the New Jerusalem Regarding the Sacred Scripture, nos. 35 and 49. We showed there as well that Nazirites in the Israelite Church represented the Lord in relation to the Word in its outmost expressions, which is its literal sense, as a nazir in Hebrew is a hair or head of hair. 1 That is why the power of Samson, who was a Nazirite from the womb, lay in his hair. The Divine truth similarly has power in the literal sense of the Word, as may be seen in the aforementioned Doctrine Regarding the Sacred Scripture, nos. 37-49.

For the same reason, too, the high priest and his sons were strictly forbidden to shave their heads.

For that reason as well, forty-two of the boys who called Elisha a baldhead were torn apart by two she-bears. Like Elijah, Elisha represented the Lord in relation to the Word. A baldhead symbolizes the Word without its outmost expression, which, as said, is its literal sense, and she-bears symbolize this sense of the Word divorced from its inner meaning. Those who so divorce it, moreover, appear in the spiritual world as bears, though only at a distance. It is apparent from this why what happened to the boys happened as it did.

It was, therefore, also the highest disgrace and a mark of extreme mourning to inflict baldness.

[3] Accordingly, when the Israelite nation had completely perverted the literal sense of the Word, this lamentation over them was composed:

Her Nazirites were whiter than snow, brighter white than milk... Darker than blackness is their form. They go unrecognized in the streets. (Lamentations 4:7-8)

Furthermore:

Every head was made bald, and every shoulder shaved bare. (Ezekiel 29:18)

Shame will be on every face, and baldness on all their heads. (Ezekiel 7:18)

So similarly Isaiah 15:2, Jeremiah 48:37, Amos 8:10.

Because the children of Israel by falsities completely dissipated the literal sense of the Word, therefore the prophet Ezekiel was commanded to represent this by shaving his head with a razor and burning a third part with fire, striking a third part with a sword, and scattering a third part to the wind, and by gathering a small amount in his skirts, to cast it, too, afterward into the fire (Ezekiel 5:1-4).

[4] Therefore it is also said in Micah:

Make yourself bald and cut off your hair, because of your precious children; enlarge your baldness like an eagle, for they have departed from you. (Micah 1:16)

The precious children are the church's genuine truths from the Word.

Moreover, because Nebuchadnezzar, king of Babylon, represented Babylon's falsification of the Word and destruction of every truth there, it accordingly came to pass that his hair grew like eagles' feathers (Daniel 4:33).

Since the hair symbolized that holy component of the Word, therefore it is said of Nazirites that they were not to shave the hair of their head, because it was the consecration of God upon their head (Numbers 6:1-21). And therefore it was decreed that the high priest and his sons were not to shave their heads, lest they die and the whole house of Israel be angered (Leviticus 10:6).

[5] Now, because hair symbolizes Divine truth in its outmost expressions, which in the church is the Word in its literal sense, therefore something similar is said also of the Ancient of Days in Daniel:

I watched till the thrones were thrown down, and the Ancient of Days was seated. His garment was as white as snow, and the hair of His head like pure wool. (Daniel 7:9)

That the Ancient of Days is the Lord is clearly apparent in Micah:

You, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from antiquity, from days of old. (Micah 5:2)

And in Isaiah, where He is called Everlasting Father (Isaiah 9:6).

[6] From these passages and many others - too many to cite - it can be seen that the head and hair of the Son of Man, which were like wool, as white as snow, mean the Divine expression of love and wisdom in first things and last. And because the Son of Man means the Lord in relation to the Word, it follows that the Word, too, is meant in its first elements and last. Why else should it be that the Lord here in the book of Revelation and the Ancient of Days in Daniel are described even in respect to their hair?

That hair symbolizes the literal sense of the Word is clearly apparent from people in the spiritual world. Those who have scorned the literal sense of the Word appear bald there, and conversely, those who have loved the literal sense of the Word appear possessed of handsome hair.

The head and hair are described as being like wool and like snow because wool symbolizes goodness in outmost expressions, and snow symbolizes truth in outward expressions - as is the case also in Isaiah 1:18 2 - inasmuch as wool comes from sheep, which symbolize the goodness of charity, and snow comes from water, which symbolizes truths of faith.

Poznámky pod čarou:

1. The Hebrew נָזִיר (nazir) fundamentally means "one consecrated" or "one set apart;" but as a condition of the Nazirite vow was to let the hair grow, by extension a cognate word נֵזֶר (nezer) came to mean also the hair of a Nazirite's consecration, and by analogy, a woman's long hair.

2. "Come now, and let us reason together," says Jehovah. "Though your sins be like scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

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