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Ezechiele 44

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1 Poi egli mi ricondusse verso la porta esterna del santuario, che guarda a oriente. Essa era chiusa.

2 E l’Eterno mi disse: "Questa porta sarà chiusa, essa non s’aprirà, e nessuno entrerà per essa, poiché per essa è entrato l’Eterno, l’Iddio d’Israele; perciò rimarrà chiusa.

3 Quanto al principe, siccome è principe, egli potrà sedervi per mangiare il pane davanti all’Eterno; egli entrerà per la via del vestibolo della porta, e uscirà per la medesima via".

4 Poi mi menò davanti alla casa per la via della porta settentrionale. Io guardai, ed ecco, la gloria dell’Eterno riempiva la casa dell’Eterno; e io caddi sulla mia faccia.

5 E l’Eterno mi disse: "Figliuol d’uomo, sta’ bene attento, apri gli occhi per guardare e gli orecchi per udire tutto quello che ti dirò circa tutti i regolamenti della casa dell’Eterno e tutte le sue leggi; e considera attentamente l’ingresso della casa e tutti gli egressi del santuario.

6 E dì a questi ribelli, alla casa d’Israele: Così parla il Signore, l’Eterno: O casa d’Israele, bastano tutte le vostre abominazioni!

7 Avete fatto entrare degli stranieri, incirconcisi di cuore e incirconcisi di carne, perché stessero nel mio santuario a profanare la mia casa, quando offrivate il mio pane, il grasso e il sangue, violando così il mio patto con tutte le vostre abominazioni.

8 Voi non avete serbato l’incarico che avevate delle mie cose sante; ma ne avete fatti custodi quegli stranieri, nel mio santuario, a vostro pro.

9 Così parla il Signore, l’Eterno: Nessuno straniero incirconciso di cuore, e incirconciso di carne, entrerà nel mio santuario: nessuno degli stranieri che saranno in mezzo dei figliuoli d’Israele.

10 Inoltre, i Leviti che si sono allontanati da me quando Israele si sviava, e si sono sviati da me per seguire i loro idoli, porteranno la pena della loro iniquità;

11 e saranno nel mio santuario come de’ servi, con l’incarico di guardare le porte della casa; e faranno il servizio della casa: scanneranno per il popolo le vittime degli olocausto e degli altri sacrifizi, e si terranno davanti a lui per essere al suo servizio.

12 Siccome han servito il popolo davanti agl’idoli suoi e sono stati per la casa d’Israele un’occasione di caduta nell’iniquità, io alzo la mia mano contro di loro, dice il Signore, l’Eterno, giurando ch’essi porteranno la pena della loro iniquità.

13 E non s’accosteranno più a me per esercitare il sacerdozio, e non s’accosteranno ad alcuna delle mia cose sante, alle cose che sono santissime; ma porteranno il loro obbrobrio, e la pena delle abominazioni che hanno commesse;

14 ne farò dei guardiani della casa, incaricati di tutto il servigio d’essa e di tutto ciò che vi si deve fare.

15 Ma i sacerdoti Leviti, figliuoli di Tsadok, i quali hanno serbato l’incarico che avevano del mio santuario quando i figliuoli d’Israele si sviavano da me, saranno quelli che si accosteranno a me per fare il mio servizio, e che si terranno davanti a me per offrirmi il grasso e il sangue, dice il Signore, l’Eterno.

16 Essi entreranno nel mio santuario, essi s’accosteranno alla mia tavola per servirmi, e compiranno tutto il mio servizio.

17 E quando entreranno per le porte del cortile interno, indosseranno vesti di lino; non avranno addosso lana di sorta, quando faranno il servizio alle porte del cortile interno e nella casa.

18 Avranno in capo delle tiare di lino, e delle brache di lino ai fianchi; non si cingeranno con ciò che fa sudare.

19 Ma quando usciranno per andare nel cortile esterno, nel cortile esterno verso il popolo, si toglieranno i paramenti coi quali avranno fatto il servizio, e li deporranno nelle camere del santuario; e indosseranno altre vesti, per non santificare il popolo con i loro paramenti.

20 Non si raderanno il capo, e non si lasceranno crescere i capelli; non porteranno i capelli corti.

21 Nessun sacerdote berrà vino, quand’entrerà nel cortile interno.

22 Non prenderanno per moglie né una vedova, né una donna ripudiata, ma prenderanno delle vergini della progenie della casa d’Israele; potranno però prendere delle vedove, che sian vedove di sacerdoti.

23 Insegneranno al mio popolo a distinguere fra il sacro e il profano, e gli faranno conoscere la differenza tra ciò ch’è impuro e ciò ch’è puro.

24 In casi di processo, spetterà a loro il giudicare; e giudicheranno secondo le mie prescrizioni, e osserveranno le mie leggi e i miei statuti in tutte le mie feste, e santificheranno i miei sabati.

25 Il sacerdote non entrerà dov’è un morto, per non rendersi impuro, non si potrà rendere impuro che per un padre, per una madre, per un figliuolo, per una figliuola, per un fratello o una sorella non maritata.

26 Dopo la sua purificazione, gli si conteranno sette giorni;

27 e il giorno che entrerà nel santuario, nel cortile interno, per fare il servizio nel santuario, offrirà il suo sacrifizio per il peccato, dice il Signore, l’Eterno.

28 E avranno una eredità: Io sarò la loro eredità; e voi non darete loro alcun possesso in Israele: Io sono il loro possesso.

29 Essi si nutriranno delle oblazioni, dei sacrifizi per il peccato e dei sacrifizi per la colpa: e ogni cosa votata allo sterminio in Israele sarà loro.

30 E le primizie dei primi prodotti d’ogni sorta, tutte le offerte di qualsivoglia cosa che offrirete per elevazione, saranno dei sacerdoti; darete parimente al sacerdote le primizie della vostra pasta, affinché la benedizione riposi sulla vostra casa.

31 I sacerdoti non mangeranno carne di nessun uccello né d’alcun animale morto da sé o sbranato.

   

From Swedenborg's Works

 

Apocalypse Explained #66

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66. (Verse 14) And his head and his hairs were white. That this signifies the Divine in primaries and in ultimates, is evident from the signification of the head when mentioned in reference to the Lord, of whom these things are said, as denoting the Divine in primaries, concerning which we shall speak presently; and from the signification of hairs, as denoting the Divine in ultimates, of which also we shall speak presently; and from the signification of white, as denoting what is pure. (That white (album) and white (candidum) denote what is pure, may be seen, Arcana Coelestia 3301, 3993, 4007, 5319.) The reason why the head, when mentioned in reference to the Lord, denotes the Divine in primaries, is, that the head is the highest part of man, and therein are those primary things which give rise to all things that take place in the body. For in the head are the understanding and the will, from which, as from their beginnings, all the other things flow that relate to man's remoter things, as speech, and all actions. But the reason why hairs, when mentioned in reference to the Lord, denote the Divine in ultimates is, that hairs are ultimates, for they grow from the ultimate parts of man, and the primaries terminate in them; therefore, when the head and hairs are mentioned, primaries and ultimates are meant.

[2] He who knows that the head signifies primaries, and the hairs ultimates, even in spiritual things, and that primaries and ultimates signify all things (as was shown above, n. 41), may know many arcana of the internal sense, where those things are mentioned. As, for instance, a Nazarite was not allowed to shave the hair of his head, because, as is said, it was the Nazariteship of God upon his head, and when the days were accomplished, he had to shave it off, and consecrate it (Numbers 6:1-21); also the strength of Samson was in his hairs, and when they were shaved off he became weak, and when they grew again his strength returned (Judges 16:13 to the end). Again, forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head (2 Kings 2:23, 24). So too Elias was clothed with a garment of hair (2 Kings 1:8) and John the Baptist with camel's hair (Mark 1:6). Moreover what is signified by the head, hairs, beard and baldness, may be seen where they are mentioned in the Word.

[3] The reason why a Nazarite was not allowed to shave his hair, because, as is stated, it was the Nazariteship of God upon his head, and that when the days were accomplished, he had to shave it off, and consecrate it, was, that a Nazarite represented the Lord in primaries and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are the ultimates. That He made the Human Divine even to the flesh and bones, is clear from the fact that He left nothing in the sepulchre, and that He said to His disciples that He had flesh and bones, which a spirit has not (Luke 24:39, 40). And when the Divine itself is also Divine in ultimates, then it rules all things from primaries by ultimates. (As is evident from what was said and shown above, n. 41; especially from the things which are adduced in Arcana Coelestia, to the effect that interiors successively flow into exteriors, even to the outermost or ultimate, and that therein also they exist and subsist, n. Arcana Coelestia 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate; concerning which order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection, from the primary by means of the ultimate, n. 9828; and in the work, Heaven and Hell 297; that hence the ultimate is more holy than the interiors, n. Arcana Coelestia 9824; that hence in the ultimates there is strength and power, n. 9836.) It was for these reasons that the Nazariteship was instituted. The reason why the Nazarite should ultimately consecrate his hair by putting it into the fire of the altar, was, because the Holy Divine was thereby represented, and the fire of the altar signified that Holy (n. 934, 6314, 6832).

[4] From these considerations it is also evident why the strength of Samson was in his hair (Judges 16[13] to the end), for it is said that he was a Nazarite from his mother's womb (Judges 13:7; 16:17); so also it was not lawful for the chief 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). So, too, to cut off the beard, which also had a similar signification, was ignominious with the people of Israel (2 Sam. 10:4, 5). The reason why the forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head, was, that Elijah and Elisha represented the Lord as to the Word, which is Divine truth, the sanctity and strength of which are in the ultimates from primaries, as said above; and because baldness signified the deprivation of them, therefore this circumstance took place; bears also signify truth in ultimates. (That Elijah and Elisha represented the Lord as to the Word, may be seen, Arcana Coelestia 2762, 5247.)

[5] From these considerations it is also clear why the garment of Elias was hairy, and that of John was made of camel's hair; for John the Baptist, as well as Elias, represented the Lord as to the Word, therefore he was also called Elias (as may be seen, Arcana Coelestia 7643, 9372). When these things are understood it can be known what is signified by the head, hairs, beard, and baldness in the Word. As in Isaiah:

"In that time shall the Lord, by the king of Assyria, shave the head, and the hairs of the feet; he shall also consume the beard" (7:20).

In the same:

"Upon all heads shall be baldness, every beard shaven" (15:2).

In Jeremiah:

"Truth hath perished, and is cut off from their mouth; cut off thine hair and cast it away" (7:28, 29).

And in Ezekiel:

"Take a razor, and pass it upon the head and beard" (5:1).

Again:

"On every face shall be shame, and upon all heads baldness" (7:18).

Again:

"Every head was made bald" (29:18).

In Amos:

"I will bring baldness upon every head" (8:10).

And in David:

"God shall bruise the head of his enemies, the hairy scalp of him that goeth on in his guilt" (Psalm 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 good and truth, because he who is deprived of the ultimates is also deprived of things prior, for prior things exist and subsist in ultimates, as said above. In the world of spirits also, there are seen those who are bald; and I have been informed that they are those who were abusers of the Word and had applied the sense of the letter, which is Divine truth in the ultimates, to wicked purposes, and consequently were deprived of all truth; they are also the most wicked, and many of them are from the Babylonish nation; but, on the contrary, the angels are seen with becoming hair.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia #10099

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10099. 'Shall be for his sons after him' means within the natural, successively. This is clear from the meaning of 'Aaron's sons' as those things which emanate from Divine Good as the Father, dealt with in 9807, 10068; and from the meaning of 'after him' as successively or in successive order. And when those things are said of Aaron's garments, which represented the Divine Spiritual, 10098, the statement that 'they shall be for his sons after him' means the Divine Spiritual within the natural, successively. For there are three entities which succeed one another in heaven and which, if people are to have any clear-cut idea of them, must be called by their particular names - celestial, spiritual, and natural. These three emanate there in order one from another; they are interconnected by an influx passing successively from one on to the next, and in this way they make one. What is Divine and the Lord's in the heavens is referred to by these different names on account of differences in the reception of it.

[2] The subject at present is the second ram, called the ram of fillings [of the hand]; and 'filling the hand' means consecration to represent what is Divine and the Lord's in the heavens, and the transmission and the reception of it there, 10019. Consequently, in order that the reception of it in the natural may also be described, the present verse speaks about Aaron's garments, about their being worn in succeeding years by his sons after him. By this the succeeding stage of that reality in the heavens which is meant by 'the filling of the hands' should be understood. From this it is evident that these matters in the internal sense hold together in an unbroken sequence, even though in the sense of the letter a break in the series of details regarding what had to be done with the ram is apparent here.

Since things which exist in successive order in heaven are the subject here, something must also be stated to explain what 'successive' means. The majority of learned people at the present day have no other idea of things existing in successive order than of a continuation, or of things held together by continuing one into the next. This being their idea of the way that things succeed one another they can have no conception of the nature of the difference between exterior and interior things in a person, nor consequently of the difference between a person's body and his spirit. When therefore they contemplate these matters with the ideas they have they cannot possibly understand how a person's spirit can be alive within a human form after the decay or death of the body.

[3] But things existing in successive order are not continuous, merging one into the next; instead they are discrete, that is, belong to distinct degrees that are clear-cut one from the next. For interior things are entirely distinct from exterior ones, so distinct that the exterior things can be separated and the interior ones still retain the life they have. So it is that a person can be withdrawn from the body and think within his spirit or, as an expression commonly used by the ancients puts it, withdrawn from sensory perceptions and raised to more internal things. The ancients also knew that when a person is withdrawn from perceiving things with his physical senses he is drawn up or raised to the light belonging to his spirit, that is, the light of heaven. So it was also that learned ancients knew that when their body had decayed they would be living a more internal life, which they called their spirit. And since they regarded this life to be the truly human life they also knew that they would be living within a human form. Such was the idea they had regarding a person's soul. And since that life partook of Divine life they perceived that their soul was immortal; for they knew that that part of a person which was a partaker of Divine life and for this reason linked to it could never die.

[4] But this idea of a person's soul and spirit disappeared after those ancient times, for the reason, as stated above, that people did not have a right idea about things existing in successive order. This also explains why those who in their thinking rely on present-day learning do not know what the spiritual is, nor that this is distinct from the natural. For those who conceive of things in successive order as something continuous inevitably take the spiritual to be nothing more than a purer extension of the natural, when yet the spiritual and the natural are as distinct from each other as prior and posterior, and so as that which begets and that which is begotten. Consequently learned people such as these do not see the difference between the internal or spiritual man and the external or natural man, nor therefore between a person's inward thought and will and his outward thought and will. Consequently also they cannot understand anything regarding faith and love, heaven and hell, or the life of a person after death.

[5] But those who have a right and distinct idea about things existing in successive order can in some measure comprehend that with a person who is being regenerated interior things are opened in successive order, and that as they are opened they are also raised to interior light and life, and nearer to the Divine; and that this opening and consequent raising is accomplished by means of God's truths, which are vessels receptive of the good of love from the Divine. The good of love is what joins a person directly to the Divine, for love is spiritual togetherness. From this it follows that a person can be opened and raised up on increasingly internal levels, in the measure that the good of love from the Divine exists in him, and conversely that there is no such opening or consequent raising up with the person who does not receive God's truths, which happens if evil resides in him. But a fuller statement regarding this successive order and its mysteries will in the Lord's Divine mercy be presented elsewhere 1 .

Footnotes:

1. This intention was not fulfilled in Arcana Caelestia. But see Divine Love and Wisdom published in 1763, paragraphs 173-281, in particular 205-208.

  
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Thanks to the Swedenborg Society for the permission to use this translation.