3301. 'A hairy garment' means the truth of the natural. This is clear from the meaning of 'a tunic' as something that clothes another thing - that something being in this case truth because this serves to clothe good (for truth is like a garment, 1073, 2576, or what amounts almost to the same, truth is the recipient vessel for good, 1469, 1496, 1832, 1900, 2063, 2261, 2269); and also from the meaning of 'hairy' as the natural as regards truth. Hair, or the hair on the head, is mentioned several times in the Word, and in those places means that which is natural, the reason being that hairs are outgrowths on the most exterior parts of a person, as also is the natural in relation to its rational and to the interior parts of the rational. During his lifetime it seems to everyone as though the natural within him is all there is to him, but this is so far from being true, that the natural is rather an outgrowth from the internal parts of him, like hairs from the parts of the body. They also stem from internal parts in almost the same way. This also is why people who have been wholly natural during their lifetime are seen in the next life to have faces covered almost entirely with hair when a visual presentation is made of that state. What is more, man's natural is represented by 'the hair'. When it is an outgrowth from good it is represented by attractive and neatly arranged hair, but when it is not the outgrowth from good by unattractive and dishevelled hair.

[2] It is from this representation that in the Word 'hair', or 'the hair on the head' is used to mean the natural, especially as regards truth, as in Zechariah,

It will happen on that day, that the prophets will be ashamed, [every] man on account of his vision when he has prophesied. And he will not put on a hairy garment in order to deceive. Zechariah 13:4.

'The prophets' stands for people who teach truths, here for those who teach falsities, 2534. 'Vision' stands for truths, here for falsities, 'hairy garment' for the natural as regards truth. But because it was not truth but falsity the phrase 'in order to deceive' is used. Such clothing was worn by the prophets so that truth, being external, might be represented by them. This also was why, dressed in a similar way, Elijah the Tishbite is called a hairy man, 2 Kings 1:8, and why John, the last of the prophets, had a garment of camel hair, Matthew 3:4 - 'camels' being facts in the natural man, see 3048, 3071, 3143, 3145, and facts being the truths of the natural man, 3293.

[3] That 'the hair' meant the natural as regards truth is quite clear from the Nazirites who were commanded not to shave their heads with a razor all the days of their Nazirite vow, not until their days of abstinence to Jehovah had been completed. Then they were to let down the hair on their heads and at the door of the Tent of Meeting were to shave the head of their Naziriteship and put the hair on to the fire which was beneath the eucharistic sacrifice, Numbers 6:5, 18-19. They represented the Lord's Divine Human, and from this the person belonging to the celestial Church, who was a likeness of the Lord, 51 - representing that person's natural man by 'the hair'. When they were being sanctified therefore they were to lay aside their old or previous natural man into which they had been born and were to assume the new. This was meant by the requirement, when the days of abstinence to Jehovah had been completed, to let down the hair on their heads and to put it on to the fire beneath the sacrifice. For the state of the celestial man is a state in which good is present in him and from that good he has a knowledge of all truths. He never thinks and talks from truths about good, still less from facts about good, see 202, 337, 2715, 2718, 3246. Furthermore those who are celestial are of such a nature that before they lay aside that state into which they were born their natural has become so powerfully equipped with truth that they are capable of fighting with the hells; for it is truth, never good, that goes into battle. The hells cannot make even the remotest approach towards good. That truth is of such a nature, and good of such a nature, see 1950, 1951.

[4] From this it is evident how it was that Samson had strength from his hair, referred to as follows,

The angel of Jehovah appeared to Samson's mother, saying, Behold, you will conceive and bear a son. And no razor shall come up over his head; the boy shall be a Nazirite of God from the womb. Judges 13:3, 5.

Later on he revealed to Delilah that if he were shaved his strength would leave him and he would be rendered powerless. And immediately he had been shaved, his strength did leave him and the Philistines seized him. And when subsequently the hair on his head started to grow again, where he had been shaved, his strength returned to him, enabling him to dislodge the pillars of the house, Judges 16:1-end. Who does not see that this description holds a heavenly arcanum within it, and that nobody knows what that arcanum is unless he has been taught regarding representatives, that is to say, that a Nazirite portrayed the celestial man, and as long as he had his hair he portrayed the natural part of that man, with whom, as has been stated, such strong and powerful truth was present? And Samson had such strength because at that period of time all representatives which the Lord had commanded had such force and effect. But he was not a consecrated Nazirite like those mentioned above, that is to say, someone who had put on a state of good instead of truth. The chief reason why the ultimate existence of his strength lay in his hair was so that he might represent the Lord who from the natural man as regards truth was to fight the hells and overcome them. This He did before putting on Divine Good and Truth even as regards the natural man.

[5] From this it is also evident why the high priest, on whose head the anointing oil had been poured and who had been consecrated ¹ to wear the garments, was commanded not to shave his head or to rend his garments, Leviticus 21:10. And in a similar way where the new Temple is referred to the Levitical priests were commanded not to shave their head or to let their hair grow long, Ezekiel 44:20; that is to say, they represented the Lord's Divine Natural as regards truth that is derived from good and is called truth grounded in good. That 'hair' or the hair on the head means the natural as regards truth is clear also from the prophetical parts of the Word, as in Ezekiel,

I gave you to be like the seed of the field, from which you grew up and became tall to full beauty; your breasts were formed and your hair had grown. Ezekiel 16:7.

This refers to Jerusalem, which is the Ancient Church here and which in process of time became perverted. 'Breasts were formed' stands for natural good, 'hair which has grown' for natural truth.

[6] In Daniel,

I saw, until thrones were placed, and the Ancient of Days was seated. His clothing was white as snow, and the hair of His head like pure wool. His throne was a flame of fire. Daniel 7:9.

And in John,

In the midst of the seven lampstands one like the Son of Man, clothed with a long robe and surrounded by a golden girdle around the breasts. His head however and hair were white, like white wool, like snow; but His eyes were like a flame of fire. Revelation 1:13-14.

'Hair white like pure wool' stands for the Divine Natural as regards truth. In the Word, and in the religious observances of the Jewish Church, truth itself was represented by 'white', and because truth is derived from good is called 'pure wool'. The reason why truth was represented by 'white' and good by 'red' was that truth is akin to light and good to fire, the source of the light.

[7] As with everything else in the Word 'the hair' also has a contrary sense and means the natural as regards truth when perverted, as in Isaiah,

On that day the Lord will shave by means of a razor hired at the crossing-places of the River - by means of the King of Asshur - the head and the hair of the feet; and it will consume the beard also. Isaiah 7:20.

In Ezekiel,

Son of man, take for yourself a sharp sword, use it as a barber's razor which you shall run over your head and over your beard. Then you are to take balances and you are to divide it. A third you are to burn with fire in the midst of the city; a third you are to strike with the sword round about it; and a third you are to scatter to the wind. You shall take from it a small number, and bind it in your skirts. Finally you are to take from these again and cast them into the midst of the fire, and burn them with fire, and from this, fire will come forth to the whole house of Israel. Ezekiel 5:1-4.

All this, by the use of representatives, describes how natural truth, interior and exterior, meant by 'the hair' and 'the beard', ceased to exist any longer. Its destruction by lusts is meant by its being burned with fire, by reasonings by its being struck with the sword round about the city, by false assumptions by its being scattered to the wind. These statements are similar in content to what the Lord teaches in Matthew about some seed, which is the truth, falling among thorns, some on stony ground, and some along the path, Matthew 13:1-9.

[8] That 'the heir' means the unclean truths and the falsities belonging to the natural man was also represented by the requirement that when a woman from among enemies who had been taken captive was to be married to [an Israelite], she was to be brought to his home, the hair on her head was to be shaved off, her nails were to be pared, and the garments of her captivity were to be removed, Deuteronomy 21:12-13. Also when Levites were consecrated, the water of expiation was to be sprinkled over them, they were to pass a razor over their entire flesh, and to wash their clothes, and so be pure, Numbers 8:7. Also, Nebuchadnezzar was driven from among men so that he ate grass like oxen, and his body was wet from the dew of heaven, till his hair grew to be like eagles' feathers and his nails like birds' claws, Daniel 4:33. In the case of leprosy they were required to note the colours of hair and beard, whether these were white, reddening, yellow, or black. They were to look for the same in garments. And the person who was cleansed from leprosy was required to shave all the hair on his head, his beard, and his eyebrows, Leviticus 13:1-59; 14:8-9. The latter meant the unclean falsities that result from unholiness, which is leprosy in the internal sense.

[9] 'Baldness' however meant the natural when no truth at all is present in it, as in Isaiah,

He is going up to Bayith, and to Dibon, the high places, to weep over Nebo; and Moab will howl over Medeba. On all their heads is baldness; every beard is shaved off. Isaiah 15:2.

In the same prophet, Instead of well-set hair there will be baldness, branding instead of beauty. Isaiah 3:24

The children who said to Elisha, Go up, you baldhead! Go up, you baldhead! and who were torn apart by the bears out of the forest, 2 Kings 2:23-24, represent people who blaspheme the Word as though it had no truth within it; for Elisha represented the Lord as regards the Word, 2762. From this it is also evident how prevalent representatives were at that period of time.

Bilješke:

1. CONCERNING THE WHITE HORSE as described in the Book of Revelation, Chapter 19.

In the writings of John, in the Book of Revelation, the following is a description of the Word in its spiritual sense, in other words the sense contained within it, or its 'inner meaning:'

I saw heaven standing open, and behold, a White Horse. And the one sitting on the White Horse was called faithful and true, judging and fighting in righteousness. His eyes were a flame of fire, and on His head were many jewels. He had a name inscribed that no one knew but He Himself. And He was dressed in a garment dyed with blood, and His name is called the Word of God. The armies that followed Him in heaven were on white horses, they themselves dressed in clean white linen. On His garment and on His thigh was written a name, King of Kings and Lord of Lords. Revelation 19:11-14, 16.

No one can have a clear idea of what each of the details in this description entails except by way of its 'inner meaning." It is obvious that each particular detail must represent or signify something, as follows:

Heaven which was standing open; a horse which was white; the one seated on it was called faithful and true, ¹ judging and fighting in righteousness; His eyes a flame of fire; and many jewels ² on His head; having a name inscribed that no one knew but He Himself; and dressed in a garment dyed with blood; and the armies that followed Him in heaven were on white horses, they themselves dressed in clean white linen; ³ on His garment and on His thigh He has written a name.

It is stated plainly that the one seated on the White Horse is the Word, and He is the Lord who is the Word, for what is said is that His name is called The Word of God; and then, He has written on His garment and on His thigh the title King of Kings and Lord of Lords.

From the interpretation of each individual phrase or statement it is clear that all this serves to describe the spiritual sense or internal meaning of the Word. The phrase heaven which was standing open' represents and signifies that the inner meaning of the Word is seen by those in heaven, and consequently also by those on earth for whom heaven stands open. 'A horse which was white' represents and signifies an understanding of the Word as regards its inner meanings. ⁴ That the 'white horse' means what I have said will be clear from what follows.

It is clear that 'the one seated on it' means the Lord in His capacity as the Word, and thus means the Word itself, for it is stated that 'His name is called the Word of God;' and he is called 'faithful' and 'judging in righteousness' because of His goodness; and 'true' and 'fighting in righteousness' because of His truth, for the Lord Himself is righteousness. 'His eyes a flame of fire' signify divine truth radiating from the divine good flowing from His divine love. The 'many jewels on His head' signify all the good and true properties of faith. Having a 'name written which no one knew other than He Himself' signifies that no one sees what is the nature of the Word in its inner meaning except Himself, and one to whom He reveals it.

Dressed in a garment dyed with blood' signifies the violence done to the Word in its literal meaning. ⁵ 'The armies in heaven which followed Him on white horses' signifies those who understand the Word as regards its inner meanings.' 'Those dressed in clean white linen' signifies the same people who are endued with truth arising from what is good. 'On His garment and on His thigh a name written ⁶ ' signifies what is true and what is good and their specific qualities.

From all these verses, and from those which come before and after them, it is clear that they serve to foretell that the spiritual or internal sense of the Word will be laid open at around the final time of the Church; and what will happen at that time is also described there, Revelation 19:17-21. There is no need to show here the things which are signified by these words since they are individually shown in Arcana Caelestia. The Lord is the Word because He is the divine truth: 2533, 2803, 2894, 5272, 8535; ⁷ the Word is the divine truth: 4692, 5075, 9987; He is proclaimed to be sitting on a horse judging and fighting in righteousness because the Lord is righteousness. The Lord is proclaimed to be righteousness from the fact that by His own power He has saved the human race: 1813, 2025-2027, 9715, 9809, 10019, 10152. Righteousness is a merit belonging to the Lord alone: 9715, 9979. 'His eyes a flame of fire' signify divine truth radiating from the divine good flowing from His divine love, because 'eyes' signify the understanding and truth of faith: 2701, 4403-4421, 4523-4534, 6923, 9051, 10569; and 'a flame of fire' signifies the good of love: 934, 4906, 5215, 6314, 6832; the 'jewels on His head' ⁸ signify all the good and true properties of faith: 114, 3858, 6335, 6640, 9863, 9865, 9868, 9873, 9905.

Having a name written which no one knew other than He Himself' signifies that no one sees what is the nature of the Word in its inner meaning except Himself, and one to whom He reveals it, because a name signifies the nature of a thing: 144-145, 1754, 1896, 2009, 2724, 3006, 3237, 3421, 6674, 9310. 'Dressed in a garment dyed with blood' signifies the violence done to the Word in its literal meaning because a garment' signifies truth, which clothes what is good: 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536; especially truth in its outermost form, and thus the Word in its literal meaning: 5248, 6918, 9158, 9212; and because 'blood' signifies violence done to truth by what is false: 374, 1005, 4735, 5476, 9127. 'The armies in heaven which followed Him on white horses' signify those who understand the Word as regards its inner meanings because 'armies' signify those who are equipped with the truth and goodness of heaven and the Church: 3448, 7236, 7988, 8019; and the horse' signifies understanding: 3217, 5321, 6125, 6400, 6534, 7024, 8146, 8381; and 'white' means the truth which the light of heaven has within itself thus, the inner truth: 3301, 3993, 4007, 5319.

Those dressed in clean white linen' signify the same people who are endued with truth arising from what is good because 'linen' or 'a garment of linen' signifies truth from a heavenly sourcewhich is truth from what is good: 5319, 9469. 'On His garment and on His thigh a name written' signifies what is true and what is good, and their specific qualities, because 'a garment' signifies truth, and 'a name' signifies its nature, as above, and 'thigh' signifies the good properties of love: 3021, 4277, 4280, 9961, 10488. 'King of Kings and Lord of Lords' is the Lord as regards divine truth and divine good; the Lord is called King by virtue of His divine truth: 3009, 5068, 6148, and He is called Lord by virtue of His divine good: 4973, 9167, 9194.

From all this it is clear what the nature of the Word is in its spiritual or inner sense, and that there is no single word within it which does not have some spiritual meaning relating to heaven and the Church.

Bilješke:

6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, ¹

Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Genesis 14:18-19.

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jeremiah 8:1.

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Bilješke: