9163. 'And it dies or is broken' means loss or harm. This is clear from the meaning of 'dying' as being wiped out and lost; and from the meaning of 'being broken' as suffering harm. In the Word 'a break' and 'being broken' mean being dispersed or else suffering harm. This has its origin in the spiritual world, where all things without exception are joined together, all according to the way in which God's truth coming from the Lord is received by them, and so according to the way in which the order imposed on every single thing by God's truth emanating from the Lord is received by them, 8700, 8988. Therefore also the truths residing with a person are connected to one another according to the way in which they are received within good; and the truths interconnected in this way make a single whole. Consequently when these as a whole are broken, the truths together with the good are dispersed; but when they are partially broken, the truths that are there are dispersed. For when they exist in connection with one another, they depend on one another for their existence, but when they are broken they pull away from one another. So it is that in the Word 'being broken' means being dispersed, as is also meant by 'being divided', 9093, or else it means suffering harm.

[2] That is to say, being dispersed is meant when the whole is broken, but suffering harm when part is broken, as is evident from the following places in the Word: In Isaiah,

Many among them will trip, and fall, and be broken. Isaiah 8:15; 28:13.

'Tripping' stands for stumbling and as a consequence sliding from truths into falsities; 'falling and being broken' stands for being dispersed, dispersed as a whole in this instance. In Ezekiel,

Behold, I am against Pharaoh king of Egypt, I will break [both] his arms, the strong one and the broken one. Ezekiel 30:22.

'Pharaoh king of Egypt' stands for known facts which pervert and destroy the truths and forms of the good of faith, 6651, 6679, 6683, 6692. 'Breaking the arms' stands for dispersing the powerfulness of those facts and so dispersing the facts themselves, 4932. 'The strong one and the broken one' stands for those which have not suffered harm and offer resistance, and those which have suffered harm and offer no resistance.

[3] In Luke,

It is written, The stone which the builders rejected has become the head of the corner. Whoever falls onto that stone will be broken; but on whomever it falls, it will grind [him] to powder. Luke 20:17-18.

'The stone' stands for the Lord in respect of Divine Truth, 6426. Since 'being broken' refers to truths that come from Him, it stands for being dispersed and so destroyed. This happens to the things that compose spiritual life, as well as to the truths, and occurs among people who deny the Lord and refuse to accept truths that come from Him, these people being the ones who reject the stone. In Jeremiah,

Bring on them the day of evil, break [them] with doubled breaking. Jeremiah 17:18.

'Breaking with doubled breaking' stands for destroying completely.

[4] In Isaiah,

I have settled myself down until the morning. Like a lion, so He breaks all my bones. From day until night You will make an end of me. Isaiah 38:13.

In Jeremiah,

He has aged my flesh and my skin, and broken my bones. Lamentations 3:4.

In Moses,

You shall not take out of the house any of the flesh of the Passover lamb, nor break a bone of it. Exodus 12:46.

'Breaking the bones' means destroying the truths from God that exist on the last and lowest level of order, truths on which more internal truths and forms of good rest and by means of which these are supported. If the truths on the lowest level are destroyed, the ones built on top of them also fall to the ground. Truths on the lowest level are truths belonging to the literal sense of the Word, which hold within themselves truths belonging to the internal sense and which those in the internal sense rest on like pillars on their plinths. For the meaning of 'bones' as truths, see 3812, 6592, 8005. All this shows what was represented and meant by the following things said about the Lord in John,

They came to Jesus. When they saw that He was dead they did not break His legs. This was done in order that the Scripture might be fulfilled, You shall not break a bone of His. John 19:33, 36.

The reason for this was that He was Divine Truth itself both on the first and on the last levels of order.

[5] In Isaiah,

Jehovah will bind up the break of His people, ¹ and will heal the wound of their stroke. Isaiah 30:26.

In Jeremiah,

From the prophet even to the priest, everyone deals falsely; ² and they heal what is broken in My people with something that is no good. ³ Jeremiah 6:13-14.

In the same prophet,

Because the daughter of My people is broken ⁴ I am broken, I am dressed in black. Jeremiah 8:21.

In David,

You have made the earth tremble; You have broken it to pieces; heal its breaks. Psalms 60:2.

In Zechariah,

I will raise up a shepherd in the land; he will not heal one that is broken, he will not support one that is standing. Zechariah 11:16.

In Nahum,

There is no scar for your break; ⁵ your stroke is severe. ⁶ Nahum 3:19.

In these places 'break' means harm done to the truths and forms of the good of faith, thus harm done to the Church, while 'healing' means making amends and undertaking restoration. Something similar was meant by the regulation which prevented a man with a broken foot or a broken hand from approaching and offering the bread of God, Leviticus 21:17, 19, and by that which prevented what was broken from being offered to Jehovah on the altar, Leviticus 22:22, for 'what was broken' meant that which had been destroyed. That which has suffered harm is also meant by 'a breach', as in Isaiah,

You saw that the breaches of the city ⁷ of David were very many. Isaiah 22:9.

And in Amos,

On that day I will raise up the tent of David that is fallen down, and I will close up its breaches; I will restore its destroyed places, and I will build them as in the days of old. Amos 9:11.

'The city ⁷ of David' and 'the tent of David' stand for the Lord's Church, for 'David' in the prophetical part of the Word is the Lord, 1888.

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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.

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