The Bible

 

Ezekiel 17

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1 καί-C γίγνομαι-VBI-AMI3S λόγος-N2--NSM κύριος-N2--GSM πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM

2 υἱός-N2--VSM ἄνθρωπος-N2--GSM διαἡγέομαι-VA--AMD2S διήγημα-N3M-ASN καί-C εἶπον-VB--AAD2S παραβολή-N1--ASF πρός-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM *ἰσραήλ-N---GSM

3 καί-C εἶπον-VF2-FAI2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM ἀετός-N2--NSM ὁ- A--NSM μέγας-A1P-NSM ὁ- A--NSM μεγαλοπτέρυγος-A1B-NSM ὁ- A--NSM μακρός-A1A-NSM ὁ- A--DSF ἔκτασις-N3I-DSF πλήρης-A3H-NSM ὄνυξ-N3--GPM ὅς- --NSM ἔχω-V1--PAI3S ὁ- A--ASN ἥγημα-N3M-ASN εἰςἔρχομαι-VB--AAN εἰς-P ὁ- A--ASM *λίβανος-N2--ASM καί-C λαμβάνω-VBI-AAI3S ὁ- A--APN ἐπίλεκτος-A1B-APN ὁ- A--GSF κέδρος-N2--GSF

4 ὁ- A--APN ἄκρος-A1A-APN ὁ- A--GSF ἁπαλότης-N3T-GSF ἀποκνίζω-VAI-AAI3S καί-C φέρω-VAI-AAI3S αὐτός- D--APN εἰς-P γῆ-N1--ASF *χανααν-N---GS εἰς-P πόλις-N3I-ASF τειχίζω-VT--XMPASF τίθημι-VEI-AMI3S αὐτός- D--APN

5 καί-C λαμβάνω-VBI-AAI3S ἀπό-P ὁ- A--GSN σπέρμα-N3M-GSN ὁ- A--GSF γῆ-N1--GSF καί-C δίδωμι-VAI-AAI3S αὐτός- D--ASN εἰς-P ὁ- A--ASN πεδίον-N2N-ASN φυτόν-N2N-ASN ἐπί-P ὕδωρ-N3T-DSN πολύς-A1--DSN ἐπιβλέπω-V1--PMPASM τάσσω-VAI-AAI3S αὐτός- D--ASN

6 καί-C ἀνατέλλω-VAI-AAI3S καί-C γίγνομαι-VBI-AMI3S εἰς-P ἄμπελος-N2--ASF ἀσθενέω-V2--PAPASF καί-C μικρός-A1A-ASF ὁ- A--DSN μέγεθος-N3E-DSN ὁ- A--GSN ἐπιφαίνω-V1--PMN αὐτός- D--ASF ὁ- A--APN κλῆμα-N3M-APN αὐτός- D--GSF ἐπί-P αὐτός- D--ASF καί-C ὁ- A--NPF ῥίζα-N1S-NPF αὐτός- D--GSF ὑποκάτω-P αὐτός- D--GSF εἰμί-V9--IAI3P καί-C γίγνομαι-VBI-AMI3S εἰς-P ἄμπελος-N2--ASF καί-C ποιέω-VAI-AAI3S ἀπῶρυξ-N3G-APF καί-C ἐκτείνω-VAI-AAI3S ὁ- A--ASF ἀναδενδράς-N3D-ASF αὐτός- D--GSF

7 καί-C γίγνομαι-VBI-AMI3S ἀετός-N2--NSM ἕτερος-A1A-NSM μέγας-A1P-NSM μεγαλοπτέρυγος-A1B-NSM πολύς-A1P-NSM ὄνυξ-N3X-DPM καί-C ἰδού-I ὁ- A--NSF ἄμπελος-N2--NSF οὗτος- D--NSF περιπλέκω-VK--XMPNSF πρός-P αὐτός- D--ASM καί-C ὁ- A--NPF ῥίζα-N1S-NPF αὐτός- D--GSF πρός-P αὐτός- D--ASM καί-C ὁ- A--APN κλῆμα-N3M-APN αὐτός- D--GSF ἐκ ἀποστέλλω-VAI-AAI3S αὐτός- D--DSM ὁ- A--GSN ποτίζω-VA--AAN αὐτός- D--ASF σύν-P ὁ- A--DSM βῶλος-N2--DSM ὁ- A--GSF φυτεία-N1A-GSF αὐτός- D--GSF

8 εἰς-P πεδίον-N2N-ASN καλός-A1--ASN ἐπί-P ὕδωρ-N3T-DSN πολύς-A1--DSN οὗτος- D--NSF πιαίνω-V1--PMI3S ὁ- A--GSN ποιέω-V2--PAN βλαστός-N2--APM καί-C φέρω-V1--PAN καρπός-N2--ASM ὁ- A--GSN εἰμί-V9--PAN εἰς-P ἄμπελος-N2--ASF μέγας-A1--ASF

9 διά-P οὗτος- D--ASN εἶπον-VB--AAD2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM εἰ-C καταεὐθύνω-VF2-FAI3S οὐ-D ὁ- A--NPF ῥίζα-N1S-NPF ὁ- A--GSF ἁπαλότης-N3T-GSF αὐτός- D--GSF καί-C ὁ- A--NSM καρπός-N2--NSM σήπω-VC--FPI3S καί-C ξηραίνω-VC--FPI3S πᾶς-A3--NPN ὁ- A--NPN προ ἀνατέλλομαι-V1--PAPNPN αὐτός- D--GSF καί-C οὐ-D ἐν-P βραχίων-N3N-DSM μέγας-A1--DSM οὐδέ-C ἐν-P λαός-N2--DSM πολύς-A1--DSM ὁ- A--GSN ἐκσπάω-VA--AAN αὐτός- D--ASF ἐκ-P ῥίζα-N1S-GPF αὐτός- D--GSF

10 καί-C ἰδού-I πιαίνω-V1--PMI3S μή-D καταεὐθύνω-VF2-FAI3S οὐ-D ἅμα-D ὁ- A--DSN ἅπτομαι-VA--AMN αὐτός- D--GSF ἄνεμος-N2--ASM ὁ- A--ASM καύσων-N3W-ASM ξηραίνω-VC--FPI3S ξηρασία-N1A-DSF σύν-P ὁ- A--DSM βῶλος-N2--DSM ἀνατολή-N1--GSF αὐτός- D--GSF ξηραίνω-VC--FPI3S

11 καί-C γίγνομαι-VBI-AMI3S λόγος-N2--NSM κύριος-N2--GSM πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM

12 υἱός-N2--VSM ἄνθρωπος-N2--GSM εἶπον-VB--AAD2S δή-X πρός-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--ASM παραπικραίνω-V1--PAPASM οὐ-D ἐπιἵστημι-V6--PMI2P τίς- I--ASN εἰμί-V9--IAI3S οὗτος- D--NPN εἶπον-VB--AAD2S ὅταν-D ἔρχομαι-VB--AAS3S βασιλεύς-N3V-NSM *βαβυλών-N3W-GSF ἐπί-P *ἰερουσαλήμ-N---ASF καί-C λαμβάνω-VF--FMI3S ὁ- A--ASM βασιλεύς-N3V-ASM αὐτός- D--GSF καί-C ὁ- A--APM ἄρχων-N3--APM αὐτός- D--GSF καί-C ἄγω-VF--FAI3S αὐτός- D--APM πρός-P ἑαυτοῦ- D--ASM εἰς-P *βαβυλών-N3W-ASF

13 καί-C λαμβάνω-VF--FMI3S ἐκ-P ὁ- A--GSN σπέρμα-N3M-GSN ὁ- A--GSF βασιλεία-N1A-GSF καί-C διατίθημι-VF--FMI3S πρός-P αὐτός- D--ASM διαθήκη-N1--ASF καί-C εἰςἄγω-VF--FAI3S αὐτός- D--ASM ἐν-P ἀρά-N1A-DSF καί-C ὁ- A--APM ἡγέομαι-V2--PMPAPM ὁ- A--GSF γῆ-N1--GSF λαμβάνω-VF--FMI3S

14 ὁ- A--GSN γίγνομαι-VB--AMN εἰς-P βασιλεία-N1A-ASF ἀσθενής-A3H-ASF ὁ- A--ASN καθόλου-D μή-D ἐπιαἴρω-V1--PMN ὁ- A--GSN φυλάσσω-V1--PAN ὁ- A--ASF διαθήκη-N1--ASF αὐτός- D--GSM καί-C ἵστημι-V6--PAN αὐτός- D--ASF

15 καί-C ἀποἵστημι-VF--FMI3S ἀπό-P αὐτός- D--GSM ὁ- A--GSN ἐκ ἀποστέλλω-V1--PAN ἄγγελος-N2--APM ἑαυτοῦ- D--GSM εἰς-P *αἴγυπτος-N2--ASF ὁ- A--GSN δίδωμι-VO--AAN αὐτός- D--DSM ἵππος-N2--APM καί-C λαός-N2--ASM πολύς-A1P-ASM εἰ-C καταεὐθύνω-VF2-FAI3S εἰ-C διασώζω-VC--FPI3S ὁ- A--NSM ποιέω-V2--PAPNSM ἐναντίος-A1A-APN καί-C παραβαίνω-V1--PAPNSM διαθήκη-N1--ASF εἰ-C σώζω-VC--FPI3S

16 ζάω-V3--PAI1S ἐγώ- P--NS λέγω-V1--PAI3S κύριος-N2--NSM ἐάν-C μή-D ἐν-P ὅς- --DSM τόπος-N2--DSM ὁ- A--NSM βασιλεύς-N3V-NSM ὁ- A--NSM βασιλεύω-VA--AAPNSM αὐτός- D--ASM ὅς- --NSM ἀτιμόω-VAI-AAI3S ὁ- A--ASF ἀρά-N1A-ASF ἐγώ- P--GS καί-C ὅς- --NSM παραβαίνω-VZI-AAI3S ὁ- A--ASF διαθήκη-N1--ASF ἐγώ- P--GS μετά-P αὐτός- D--GSM ἐν-P μέσος-A1--DSN *βαβυλών-N3W-GSF τελευτάω-VF--FAI3S

17 καί-C οὐ-D ἐν-P δύναμις-N3I-DSF μέγας-A1--DSF οὐδέ-C ἐν-P ὄχλος-N2--DSM πολύς-A1--DSM ποιέω-VF--FAI3S πρός-P αὐτός- D--ASM *φαραώ-N---NSM πόλεμος-N2--ASM ἐν-P χαρακοβολία-N1A-DSF καί-C ἐν-P οἰκοδομή-N1--DSF βελόστασις-N3I-GPF ὁ- A--GSN ἐκαἴρω-VA--AAN ψυχή-N1--APF

18 καί-C ἀτιμόω-VAI-AAI3S ὁρκωμοσία-N1A-ASF ὁ- A--GSN παραβαίνω-VZ--AAN διαθήκη-N1--ASF καί-C ἰδού-I δίδωμι-VX--XAI3S ὁ- A--ASF χείρ-N3--ASF αὐτός- D--GSM καί-C πᾶς-A3--APN οὗτος- D--APN ποιέω-VAI-AAI3S αὐτός- D--DSM μή-D σώζω-VC--FPI3S

19 διά-P οὗτος- D--ASN εἶπον-VB--AAD2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ζάω-V3--PAI1S ἐγώ- P--NS ἐάν-C μή-D ὁ- A--ASF διαθήκη-N1--ASF ἐγώ- P--GS ὅς- --ASF παραβαίνω-VZI-AAI3S καί-C ὁ- A--ASF ὁρκωμοσία-N1A-ASF ἐγώ- P--GS ὅς- --ASF ἀτιμόω-VAI-AAI3S καί-C δίδωμι-VF--FAI1S αὐτός- D--APN εἰς-P κεφαλή-N1--ASF αὐτός- D--GSM

20 καί-C ἐκπεταννύω-VF2-FAI1S ἐπί-P αὐτός- D--ASM ὁ- A--ASN δίκτυον-N2N-ASN ἐγώ- P--GS καί-C ἁλίσκω-VF--FMI3S ἐν-P ὁ- A--DSF περιοχή-N1--DSF αὐτός- D--GSM

21 ἐν-P πᾶς-A1S-DSF παράταξις-N3I-DSF αὐτός- D--GSM ἐν-P ῥομφαία-N1A-DSF πίπτω-VF2-FMI3P καί-C ὁ- A--APM κατάλοιπος-A1B-APM εἰς-P πᾶς-A3--ASM ἄνεμος-N2--ASM διασπείρω-VF2-FAI1S καί-C ἐπιγιγνώσκω-VF--FMI2P διότι-C ἐγώ- P--NS κύριος-N2--NSM λαλέω-VX--XAI1S

22 διότι-C ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM καί-C λαμβάνω-VF--FMI1S ἐγώ- P--NS ἐκ-P ὁ- A--GPM ἐπίλεκτος-A1B-GPM ὁ- A--GSF κέδρος-N2--GSF ἐκ-P κορυφή-N1--GSF καρδία-N1A-GSF αὐτός- D--GPM ἀποκνίζω-VF2-FAI1S καί-C καταφυτεύω-VF--FAI1S ἐγώ- P--NS ἐπί-P ὄρος-N3E-ASN ὑψηλός-A1--ASN καί-C κρεμάζω-VF--FAI1S αὐτός- D--ASM

23 ἐν-P ὄρος-N3E-DSN μετέωρος-A1B-DSN ὁ- A--GSM *ἰσραήλ-N---GSM καί-C καταφυτεύω-VF--FAI1S καί-C ἐκφέρω-VF--FAI3S βλαστός-N2--ASM καί-C ποιέω-VF--FAI3S καρπός-N2--ASM καί-C εἰμί-VF--FMI3S εἰς-P κέδρος-N2--ASF μέγας-A1--ASF καί-C ἀναπαύω-VF--FMI3S ὑποκάτω-P αὐτός- D--GSM πᾶς-A3--NSN θηρίον-N2N-NSN καί-C πᾶς-A3--NSN πετεινόν-N2N-NSN ὑπό-P ὁ- A--ASF σκιά-N1A-ASF αὐτός- D--GSM ἀναπαύω-VF--FMI3S ὁ- A--NPN κλῆμα-N3M-NPN αὐτός- D--GSM ἀπο καταἵστημι-VC--FPI3S

24 καί-C γιγνώσκω-VF--FMI3P πᾶς-A3--NPN ὁ- A--NPN ξύλον-N2N-NPN ὁ- A--GSN πεδίον-N2N-GSN διότι-C ἐγώ- P--NS κύριος-N2--NSM ὁ- A--NSM ταπεινόω-V4--PAPNSM ξύλον-N2N-ASN ὑψηλός-A1--ASN καί-C ὑψόω-V4--PAPNSM ξύλον-N2N-ASN ταπεινός-A1--ASN καί-C ξηραίνω-V1--PAPNSM ξύλον-N2N-ASN χλωρός-A1A-ASN καί-C ἀναθάλλω-V1--PAPNSM ξύλον-N2N-ASN ξηρός-A1A-ASN ἐγώ- P--NS κύριος-N2--NSM λαλέω-VX--XAI1S καί-C ποιέω-VF--FAI1S

   

From Swedenborg's Works

 

Apocalypse Explained #577

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577. And the heads of the horses as the heads of lions.- That this signifies knowledge (scientia), and thought therefrom, destructive of truth, is evident from the signification of the heads of the horses, as denoting knowledge (scientia) and thought therefrom, as will be seen presently; and from the signification of the heads of lions, as denoting thence the destruction of truth. The heads of lions here signify the destruction of truth, because a lion, in the highest sense, signifies the Divine Truth as to power, and, in the opposite sense, falsity destroying truth, consequently, the destruction of truth; and the head of a lion signifies the powers of the mind by means of which it destroys, and which are reasonings from falsities. That a lion signifies the Divine Truth as to power, and, in the opposite sense, falsity destroying it, may be seen above (n.278). The reason why the heads of the horses signify knowledge (scientia) and thought therefrom, is, that head signifies intelligence, and horse, the understanding. But as the subjects here treated of are the sensual man and his reasonings from falsities, and as the sensual man who reasons from falsities has no intelligence, but only knowledge (scientia) and thought therefrom, therefore these are here signified by the heads of the horses. That those who are in falsities have no intelligence, but instead of intelligence, only knowledge (scientia), may be seen in the Doctrine of the New Jerusalem 33). The head signifies intelligence, because the understanding and will of man reside in the interior parts of his head, and therefore the senses of sight, hearing, smell, and taste, into which the understanding and will flow from the interior, vivifying them, and also causing them to enjoy their sensations, are in the front part of the head which is the face.

[2] For this reason head, in the Word, signifies intelligence. But because those who receive influx from heaven are alone intelligent, for all intelligence and wisdom flow in out of heaven from the Lord, it follows, that those who are in falsities of evil have no intelligence. For with such the higher and spiritual mind is closed, and only the lower mind, called the natural mind, is open; and this mind, when the higher is closed, receives nothing of truth and good, consequently no intelligence from heaven, but only from the world, therefore such persons, instead of intelligence, have merely knowledge (scientia), and from this thought, from which proceeds reasoning, and by means of this confirmation of falsity and evil against truth and good.

[3] That the head, in the Word, signifies intelligence and wisdom, and, in the opposite sense, knowledge (scientia), and thence illusory thought, is evident from the following passages in the Word.

Thus in Ezekiel:

"I put a jewel on thy nose, and earrings in thine ears, and a crown of ornament upon thy head" (16:12).

These things are said concerning Jerusalem, which signifies the church, here its quality at the beginning. The jewel put on the nose signifies the perception of truth from good, earrings in the ears signify hearing and obedience, and a crown upon the head signifies wisdom, for intelligence which is from Divine Truth becomes wisdom from the good of love, signified by a crown of gold.

[4] So in the Apocalypse:

"A woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars" (12:1).

That the head upon which was a crown of twelve stars, signifies intelligence, will be seen in the explanation in the following pages. The Jews placing a crown of thorns upon the head of the Lord, and smiting His head (Matthew 27:29, 30; Mark 15:17, 19; John 19:2), signified that with such ignominy did they treat the Divine Truth itself, and the Divine Wisdom. For they falsified the Word, which is Divine Truth, and contains Divine Wisdom, and adulterated it by their traditions, and by applying it to themselves, thus wishing for a king who should place them above all [the nations] in the whole world. And because the kingdom of the Lord was not earthly but heavenly, therefore they perverted all those things in the Word which referred to Him, and ridiculed the prophecies relating to Him. This was represented by their placing a crown of thorns upon His head, and by their smiting Him on the head.

[5] It is also said in Daniel, where the subject is the statue of Nebuchadnezzar seen in a dream, that its head was of pure gold, its breast and arms of silver, and its thighs of brass, its legs of iron, its feet part of iron and part of clay (2:32, 33). That statue represented the successive states of the church. The head of gold represented and signified the Most Ancient Church, which was in celestial wisdom, and thence in intelligence above [all the churches] that followed; its wisdom and intelligence are meant by the head of gold. That the other parts of the statue signify the states of the churches which followed, may be seen above (n. 176, 411:5).

And in David:

"Thou broughtest us into the net; thou hast laid affliction upon [our] loins. Thou hast caused a man to ride over our head" (Psalm 66:11 12).

Causing men to ride over our head signifies that there was no intelligence, as may be seen above (355:35), where those things are more fully explained.

[6] And in Moses:

These blessings "shall come on the head of Joseph, and on the crown of the Nazarite of his brethren" (Genesis 49:26; Deuteronomy 33:13-16).

By blessings coming on the head of Joseph, is signified, that all those things previously mentioned, and which are the blessings of heaven, should be experienced in the interiors of his mind, which are the lives of the understanding and will, for these are the interiors of the mind. By their coming on the crown of the Nazarite of his brethren, is signified, that they should also be experienced in the exteriors of his natural mind, for the Nazariteship signifies the exteriors of the natural mind, since it signifies hairs, or the hair of the head. But these words are more fully explained above (n. 448:7); and in the Arcana Coelestia 6437, 6438).

Again:

"Give you wise men, and intelligent, and I will appoint them for your heads" (Deuteronomy 1:13).

It is said, "for heads," because wisdom and intelligence are meant, in which they excel the rest, hence it is said, "Give you wise men and intelligent."

[7] So in Isaiah:

"Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath he covered" (29:10).

Prophets signify those who teach truths, and are intelligent, and in an abstract sense, the doctrine of truth, and intelligence; therefore it is said, "Jehovah hath closed your eyes, the prophets; and your heads, the seers," where the prophets are called eyes, and the seers, heads, because the eyes signify the understanding of truth as to doctrine, and by seers, as by the head are signified, intelligence.

[8] Again:

"[Jehovah] will cut off from Israel head and tail, branch and rush. The old man and honourable, will make the head, but the prophet that teacheth lies, the tail" (9:14, 15).

And again:

"Neither shall there be any work for Egypt, which will make the head and tail, branch and rush" (19:15).

That He would cut off from Israel head and tail, and that there should not be for Egypt head and tail, signifies that all their intelligence and knowledge of truth would perish, as may be seen above (n. 559:4), where those subjects are more fully explained.

Again, in the same:

"In that day shall the Lord shave with a razor that is hired, in the passages of the river, by the king of Assyria, the head, and the hair of the feet; and shall also consume the beard" (7:20).

These words signify that reasonings from falsities would deprive the men of the church of all wisdom and spiritual intelligence, as may be seen above (n. 569:17), where they are explained in detail. It is said, in the passages of the river, because the river Euphrates signifies reasonings from falsities; here therefore invasion thence into the truths of the church, which are destroyed by reasonings from falsities, is signified.

[9] And in Ezekiel:

"Thou son of man take thee a sharp sword, take thee a barber's razor, and cause it to pass upon thy head and upon thy beard. Thou shalt burn with fire a third part, and thou shalt smite a third part with the sword, and a third part thou shalt scatter to the wind" (5:1, 2).

Here also by causing a razor to pass over the head, is signified, to deprive of all intelligence of truth. The reason is, that intelligence perishes unless the ultimates of intelligence exist, signified by the hair of the head, which he was to shave with a razor, by causing it to pass over the head. For to take away the ultimates is like removing the base from a column, or the foundation from a house. Hence it is that in the Jewish church, which was a representative church, it was unlawful to shave the hair of the head, and cause baldness, and similarly with regard to the beard. Therefore also those who are without intelligence appear bald in the spiritual world.

[10] From these things the signification of a bald head, or baldness, in the following passages is evident.

Thus in Isaiah:

"On all their heads shall be baldness, and every beard cut off"

(15:2).

These words denote that there was no intelligence. And in Ezekiel:

"Shame upon all faces, and baldness upon all heads" (7:18).

And again, in the same:

"Every head shall be made bald, and every shoulder deprived of hair" (29:18).

These words have a similar meaning. Hence also Aaron and his sons were forbidden to shave their heads and the corner of the beard, concerning which it is said in Moses that Aaron and his sons should not shave their heads, nor rend their garments, lest they should die, and the wrath of Jehovah fall upon the whole congregation (Leviticus 10:6).

And again:

"The sons of Aaron "shall not make baldness upon their head, neither shall they shave off the corner of the beard" (21:5).

The beard signifies the ultimate of the rational man, and not shaving the beard, signifies not to deprive themselves of what is rational, by taking away its ultimate; for, as said above, when the ultimate is taken away, the interior also perishes. What is meant by the woman taken captive from the enemy, shaving her head and paring her nails, if she should be desired for a wife, is explained above (n. 555:16).

[11] Because shame was represented by the hands upon the head, it is therefore said in Jeremiah:

"Thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. Yea, thou shalt go forth from her, and thy hands upon thy head" (2:36, 37).

Again, in the same prophet:

"They were ashamed and confounded, and covered their heads" (14:3).

Because [covering the head with the hands] was representative of shame, therefore Tamar, after she had been disgraced by her brother Ammon, "laid her hand on her head, and went her way crying" (2 Sam. 13:19); by putting her hand on her head was signified that there remained no longer any intelligence. Grief also for sin in having acted insanely and foolishly, was represented by sprinkling dust upon the head; and bowing down the head even to the earth also signified cursing; as in Ezekiel:

"They shall cast up dust upon thine head, they shall roll thee in ashes" (27:30).

And in Lamentations:

"The elders of the daughter of Zion sit upon the ground, and keep silence; they have cast up dust upon their heads; they have girded themselves with sackcloth; the virgins of Jerusalem have hung down their heads to the ground" (2:10).

[12] But by the head, in the opposite sense, is signified the craftiness pertaining to those who are in the love of ruling; this is meant by the head in Moses, by the seed of the woman bruising the serpent's head, and the serpent bruising his heel (Genesis 3:15).

And in David:

"The Lord at thy right hand hath smitten through kings in the day of his wrath. He hath judged among the nations, he hath filled the earth with their dead bodies; he hath smitten the head over much country. He shall drink of the stream in the way; therefore shall he lift up the head" (Psalm 110:5-7).

This passage is explained above (n. 518:24).

And again:

"God shall bruise the head of his enemies, the crown of the hair to them that walk in guiltiness" (Psalm 68:21).

That the craftiness by which they intend and contrive evil for others returns upon themselves, is signified by, "recompensing their way upon their own head" (Ezekiel 9:10; 11:21; 16:43; 17:19; 22:31; Joel 3:4, 7). But the signification of the seven heads, in the Apocalypse, upon which were seven diadems (12:3; 13:1, 3; 17:3, 7, 9), will be seen in the following pages. Moreover, the head, being the highest and chief part in man, also signifies various other things, as the summit of a mountain, the top of any thing, what is primary, the beginning of a way, of a street, of a month, and similar things.

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