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Ezekiel 7

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1 και-C γιγνομαι-VBI-AMI3S λογος-N2--NSM κυριος-N2--GSM προς-P εγω- P--AS λεγω-V1--PAPNSM

2 και-C συ- P--NS υιος-N2--VSM ανθρωπος-N2--GSM ειπον-VB--AAD2S οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ο- A--DSF γη-N1--DSF ο- A--GSM *ισραηλ-N---GSM περας-N3T-NSN ηκω-V1--PAI3S ο- A--NSN περας-N3T-NSN ηκω-V1--PAI3S επι-P ο- A--APF τεσσαρες-A3--APF πτερυξ-N3G-APF ο- A--GSF γη-N1--GSF

3 ηκω-V1--PAI3S ο- A--NSN περας-N3T-NSN

4 επι-P συ- P--AS ο- A--ASM καταοικεω-V2--PAPASM ο- A--ASF γη-N1--ASF ηκω-V1--PAI3S ο- A--NSM καιρος-N2--NSM εγγιζω-VX--XAI3S ο- A--NSF ημερα-N1A-NSF ου-D μετα-P θορυβος-N2--GPM ουδε-C μετα-P ωδιν-N3--GPF

5 νυν-D εγγυθεν-D εκχεω-VF2-FAI1S ο- A--ASF οργη-N1--ASF εγω- P--GS επι-P συ- P--AS και-C συντελεω-VF--FAI1S ο- A--ASM θυμος-N2--ASM εγω- P--GS εν-P συ- P--DS και-C κρινω-VF2-FAI1S συ- P--AS εν-P ο- A--DPF οδος-N2--DPF συ- P--GS και-C διδωμι-VF--FAI1S επι-P συ- P--AS πας-A3--APN ο- A--APN βδελυγμα-N3M-APN συ- P--GS

6 ου-D φειδομαι-VF--FMI3S ο- A--NSM οφθαλμος-N2--NSM εγω- P--GS ουδε-C μη-D ελεεω-VF--FAI1S διοτι-C ο- A--APF οδος-N2--APF συ- P--GS επι-P συ- P--AS διδωμι-VF--FAI1S και-C ο- A--APN βδελυγμα-N3M-APN συ- P--GS εν-P μεσος-A1--DSN συ- P--GS ειμι-VF--FMI3P και-C επιγιγνωσκω-VF--FMI2S διοτι-C εγω- P--NS ειμι-V9--PAI1S κυριος-N2--NSM ο- A--NSM τυπτω-V1--PAPNSM

7 νυν-D ο- A--NSN περας-N3T-NSN προς-P συ- P--AS και-C αποστελλω-VF2-FAI1S εγω- P--NS επι-P συ- P--AS και-C εκδικεω-VF--FAI1S συ- P--AS εν-P ο- A--DPF οδος-N2--DPF συ- P--GS και-C διδωμι-VF--FAI1S επι-P συ- P--AS πας-A3--APN ο- A--APN βδελυγμα-N3M-APN συ- P--GS

8 ου-D φειδομαι-VF--FMI3S ο- A--NSM οφθαλμος-N2--NSM εγω- P--GS επι-P συ- P--AS ουδε-C μη-D ελεεω-VF--FAI1S διοτι-C ο- A--ASF οδος-N2--ASF συ- P--GS επι-P συ- P--AS διδωμι-VF--FAI1S και-C ο- A--APN βδελυγμα-N3M-APN συ- P--GS εν-P μεσος-A1--DSN συ- P--GS ειμι-VF--FMI3S και-C επιγιγνωσκω-VF--FMI2S διοτι-C εγω- P--NS κυριος-N2--NSM

9 διοτι-C οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM

10 ιδου-I ο- A--NSN περας-N3T-NSN ηκω-V1--PAI3S ιδου-I ημερα-N1A-NSF κυριος-N2--GSM ει-C και-C ο- A--NSF ραβδος-N2--NSF ανθεω-VX--XAI3S ο- A--NSF υβρις-N3I-NSF εκ αναιστημι-VXI-XAI3S

11 και-C συντριβω-VF--FAI3S στηριγμα-N3M-ASN ανομος-A1B-GSM και-C ου-D μετα-P θορυβος-N2--GSM ουδε-C μετα-P σπουδη-N1--GSF

12 ηκω-V1--PAI3S ο- A--NSM καιρος-N2--NSM ιδου-I ο- A--NSF ημερα-N1A-NSF ο- A--NSM κταομαι-V3--PMPNSM μη-D χαιρω-V1--PAD3S και-C ο- A--NSM πωλεω-V2--PAPNSM μη-D θρηνεω-V2--PAD3S

13 διοτι-C ο- A--NSM κταομαι-V3--PMPNSM προς-P ο- A--ASM πωλεω-V2--PAPASM ουκετι-D μη-D επιστρεφω-VA--AAS3S και-C ανθρωπος-N2--NSM εν-P οφθαλμος-N2--DSM ζωη-N1--GSF αυτος- D--GSM ου-D κρατεω-VF--FAI3S

14 σαλπιζω-VA--AAD2P εν-P σαλπιγξ-N3G-DSF και-C κρινω-VA--AAD2P ο- A--APN συμπας-A3--APN

15 ο- A--NSM πολεμος-N2--NSM εν-P ρομφαια-N1A-DSF εξωθεν-D και-C ο- A--NSM λιμος-N2--NSM και-C ο- A--NSM θανατος-N2--NSM εσωθεν-D ο- A--NSM εν-P ο- A--DSN πεδιον-N2N-DSN εν-P ρομφαια-N1A-DSF τελευταω-VF--FAI3S ο- A--APM δε-X εν-P ο- A--DSF πολις-N3I-DSF λιμος-N2--NSM και-C θανατος-N2--NSM συντελεω-VF--FAI3S

16 και-C ανασωζω-VC--FPI3P ο- A--NPM ανασωζω-V1--PMPNPM εκ-P αυτος- D--GPM και-C ειμι-VF--FMI3P επι-P ο- A--GPN ορος-N3E-GPN πας-A3--APM αποκτεινω-VF2-FAI1S εκαστος-A1--ASM εν-P ο- A--DPF αδικια-N1A-DPF αυτος- D--GSM

17 πας-A1S-NPF χειρ-N3--NPF εκλυω-VC--FPI3P και-C πας-A3--NPM μηρος-N2--NPM μολυνω-VC--FPI3P υγρασια-N1A-DSF

18 και-C περιζωννυω-VF--FMI3P σακκος-N2--APM και-C καλυπτω-VF--FAI3S αυτος- D--APM θαμβος-N3E-NSN και-C επι-P πας-A3--NSN προσωπον-N2N-NSN αισχυνη-N1--NSF επι-P αυτος- D--APM και-C επι-P πας-A1S-ASF κεφαλη-N1--ASF φαλακρωμα-N3M-NSN

19 ο- A--NSN αργυριον-N2N-NSN αυτος- D--GPM ριπτω-VV--FPI3S εν-P ο- A--DPF πλατυς-A3U-DPF και-C ο- A--NSN χρυσιον-N2N-NSN αυτος- D--GPM υπεροραω-VV--FPI3S ο- A--NPF ψυχη-N1--NPF αυτος- D--GPM ου-D μη-D ενπιμπλημι-VS--APS3P και-C ο- A--NPF κοιλια-N1A-NPF αυτος- D--GPM ου-D μη-D πληροω-VC--APS3P διοτι-C βασανος-N2--NSF ο- A--GPF αδικια-N1A-GPF αυτος- D--GPM γιγνομαι-VBI-AMI3S

20 εκλεκτος-A1--APN κοσμος-N2--GSM εις-P υπερηφανια-N1A-ASF τιθημι-VEI-AMI3P αυτος- D--APN και-C εικων-N3N-APF ο- A--GPN βδελυγμα-N3M-GPN αυτος- D--GPM ποιεω-VAI-AAI3P εκ-P αυτος- D--GPM ενεκεν-P ουτος- D--GSM διδωμι-VX--XAI1S αυτος- D--APN αυτος- D--DPM εις-P ακαθαρσια-N1A-ASF

21 και-C παραδιδωμι-VF--FAI1S αυτος- D--APN εις-P χειρ-N3--APF αλλοτριος-A1A-GPM ο- A--GSN διααρπαζω-VA--AAN αυτος- D--APN και-C ο- A--DPM λοιμος-N2--DPM ο- A--GSF γη-N1--GSF εις-P σκυλον-N2N-APN και-C βεβηλοω-VF--FAI3P αυτος- D--APN

22 και-C αποστρεφω-VF--FAI1S ο- A--ASN προσωπον-N2N-ASN εγω- P--GS απο-P αυτος- D--GPM και-C μιαινω-VF2-FAI3P ο- A--ASF επισκοπη-N1--ASF εγω- P--GS και-C ειςερχομαι-VF--FMI3P εις-P αυτος- D--APN αφυλακτως-D και-C βεβηλοω-VF--FAI3P αυτος- D--APN

23 και-C ποιεω-VF--FAI3P φυρμος-N2--ASM διοτι-C ο- A--NSF γη-N1--NSF πληρης-A3H-NSF λαος-N2--GPM και-C ο- A--NSF πολις-N3I-NSF πληρης-A3H-NSF ανομια-N1A-GSF

24 και-C αποστρεφω-VF--FAI1S ο- A--ASN φρυαγμα-N3M-ASN ο- A--GSF ισχυς-N3U-GSF αυτος- D--GPM και-C μιαινω-VC--FPI3S ο- A--APN αγιος-A1A-APN αυτος- D--GPM

25 εξιλασμος-N2--NSM ηκω-VF--FAI3S και-C ζητεω-VF--FAI3S ειρηνη-N1--ASF και-C ου-D ειμι-VF--FMI3S

26 ουαι-I επι-P ουαι-I ειμι-VF--FMI3S και-C αγγελια-N1A-NSF επι-P αγγελια-N1A-ASF ειμι-VF--FMI3S και-C ζητεω-VC--FPI3S ορασις-N3I-NSF εκ-P προφητης-N1M-GSM και-C νομος-N2--NSM αποολλυω-VF2-FMI3S εκ-P ιερευς-N3V-GSM και-C βουλη-N1--NSF εκ-P πρεσβυτερος-A1A-GPMC

27 αρχων-N3--NSM ενδυω-VF--FMI3S αφανισμος-N2--ASM και-C ο- A--NPF χειρ-N3--NPF ο- A--GSM λαος-N2--GSM ο- A--GSF γη-N1--GSF παραλυω-VC--FPI3P κατα-P ο- A--APF οδος-N2--APF αυτος- D--GPM ποιεω-VF--FAI1S αυτος- D--DPM και-C εν-P ο- A--DPN κριμα-N3M-DPN αυτος- D--GPM εκδικεω-VF--FAI1S αυτος- D--APM και-C γιγνωσκω-VF--FMI3P οτι-C εγω- P--NS κυριος-N2--NSM

   

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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