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Jeremias 49

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1 Ad filios Ammon. Hæc dicit Dominus : Numquid non filii sunt Israël, aut hæres non est ei ? Cur igitur hæreditate possedit Melchom Gad, et populus ejus in urbibus ejus habitavit ?

2 Ideo dies veniunt, dicit Dominus, et auditum faciam super Rabbath filiorum Ammon fremitum prælii, et erit in tumultum dissipata, filiæque ejus igni succendentur, et possidebit Israël possessores suos, ait Dominus.

3 Ulula, Hesebon, quoniam vastata est Hai : clamate, filiæ Rabbath, accingite vos ciliciis, plangite et circuite per sepes, quoniam Melchom in transmigrationem ducetur, sacerdotes ejus et principes ejus simul.

4 Quid gloriaris in vallibus ? defluxit vallis tua, filia delicata, quæ confidebas in thesauris tuis, et dicebas : Quis veniet ad me ?

5 Ecce ego inducam super te terrorem, ait Dominus Deus exercituum, ab omnibus qui sunt in circuitu tuo : et dispergemini singuli a conspectu vestro, nec erit qui congreget fugientes.

6 Et post hæc reverti faciam captivos filiorum Ammon, ait Dominus.

7 Ad Idumæam. Hæc dicit Dominus exercituum : Numquid non ultra est sapientia in Theman ? Periit consilium a filiis, inutilis facta est sapientia eorum.

8 Fugite et terga vertite : descendite in voraginem, habitatores Dedan : quoniam perditionem Esau adduxi super eum, tempus visitationis ejus.

9 Si vindemiatores venissent super te, non reliquissent racemum : si fures in nocte, rapuissent quod sufficeret sibi.

10 Ego vero, discooperui Esau : revelavi abscondita ejus, et celari non poterit : vastatum est semen ejus, et fratres ejus, et vicini ejus, et non erit.

11 Relinque pupillos tuos : ego faciam eos vivere : et viduæ tuæ in me sperabunt.

12 Quia hæc dicit Dominus : Ecce quibus non erat judicium ut biberent calicem, bibentes bibent : et tu, quasi innocens relinqueris ? non eris innocens, sed bibens bibes.

13 Quia per memetipsum juravi, dicit Dominus, quod in solitudinem, et in opprobrium, et in desertum, et in maledictionem erit Bosra, et omnes civitates ejus erunt in solitudines sempiternas.

14 Auditum audivi a Domino, et legatus ad gentes missus est : Congregamini, et venite contra eam, et consurgamus in prælium.

15 Ecce enim parvulum dedi te in gentibus, contemptibilem inter homines.

16 Arrogantia tua decepit te, et superbia cordis tui, qui habitas in cavernis petræ, et apprehendere niteris altitudinem collis : cum exaltaveris quasi aquila nidum tuum, inde detraham te, dicit Dominus.

17 Et erit Idumæa deserta : omnis qui transibit per eam stupebit, et sibilabit super omnes plagas ejus.

18 Sicut subversa est Sodoma, et Gomorrha, et vicinæ ejus, ait Dominus : non habitabit ibi vir, et non incolet eam filius hominis.

19 Ecce quasi leo ascendet de superbia Jordanis ad pulchritudinem robustam, quia subito currere faciam eum ad illam. Et quis erit electus, quem præponam ei ? quis enim similis mei ? et quis sustinebit me ? et quis est iste pastor, qui resistat vultui meo ?

20 Propterea audite consilium Domini, quod iniit de Edom, et cogitationes ejus, quas cogitavit de habitatoribus Theman : si non dejecerint eos parvuli gregis, nisi dissipaverint cum eis habitaculum eorum.

21 A voce ruinæ eorum commota est terra, clamor in mari Rubro auditus est vocis ejus.

22 Ecce quasi aquila ascendet, et avolabit, et expandet alas suas super Bosran : et erit cor fortium Idumææ in die illa quasi cor mulieris parturientis.

23 Ad Damascum : Confusa est Emath et Arphad, quia auditum pessimum audierunt : turbati sunt in mari ; præ sollicitudine quiescere non potuit.

24 Dissoluta est Damascus, versa est in fugam : tremor apprehendit eam, angustia et dolores tenuerunt eam quasi parturientem.

25 Quomodo dereliquerunt civitatem laudabilem, urbem lætitiæ ?

26 Ideo cadent juvenes ejus in plateis ejus, et omnes viri prælii conticescent in die illa, ait Dominus exercituum.

27 Et succendam ignem in muro Damasci, et devorabit mœnia Benadad.

28 Ad Cedar, et ad regna Asor, quæ percussit Nabuchodonosor rex Babylonis. Hæc dicit Dominus : Surgite, et ascendite ad Cedar, et vastate filios orientis.

29 Tabernacula eorum, et greges eorum capient : pelles eorum, et omnia vasa eorum, et camelos eorum tollent sibi, et vocabunt super eos formidinem in circuitu.

30 Fugite, abite vehementer, in voraginibus sedete, qui habitatis Asor, ait Dominus : iniit enim contra vos Nabuchodonosor rex Babylonis consilium, et cogitavit adversum vos cogitationes.

31 Consurgite, et ascendite ad gentem quietam, et habitantem confidenter, ait Dominus : non ostia, nec vectes eis : soli habitant.

32 Et erunt cameli eorum in direptionem, et multitudo jumentorum in prædam : et dispergam eos in omnem ventum, qui sunt attonsi in comam, et ex omni confinio eorum adducam interitum super eos, ait Dominus.

33 Et erit Asor in habitaculum draconum, deserta usque in æternum : non manebit ibi vir, nec incolet eam filius hominis.

34 Quod facum est verbum Domini ad Jeremiam prophetam adversus Ælam, in principio regni Sedeciæ regis Juda, dicens :

35 Hæc dicit Dominus exercituum : Ecce ego confrigam arcum Ælam, et summam fortitudinem eorum :

36 et inducam super Ælam quatuor ventos a quatuor plagis cæli, et ventilabo eos in omnes ventos istos, et non erit gens ad quam non perveniant profugi Ælam.

37 Et pavere faciam Ælam coram inimicis suis, et in conspectu quærentium animam eorum : et adducam super eos malum, iram furoris mei, dicit Dominus, et mittam post eos gladium donec consumam eos.

38 Et ponam solium meum in Ælam, et perdam inde reges et principes, ait Dominus.

39 In novissimis autem diebus reverti faciam captivos Ælam, dicit Dominus.

   

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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.

Bilješke:

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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Ezekiel 5:1-4

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1 You, son of man, take a sharp sword; You shall take it as a barber's razor to you, and shall cause it to pass on your head and on your beard: then take balances to weigh, and divide the hair.

2 A third part you shall burn in the fire in the midst of the city, when the days of the siege are fulfilled; and you shall take a third part, and strike with the sword around it; and a third part you shall scatter to the wind, and I will draw out a sword after them.

3 You shall take of it a few in number, and bind them in your skirts.

4 Of these again you shall take, and cast them into the midst of the fire, and burn them in the fire; from it shall a fire come forth into all the house of Israel.