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Ezekiel 28

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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 καί-C σύ- P--NS υἱός-N2--VSM ἄνθρωπος-N2--GSM εἶπον-VB--AAD2S ὁ- A--DSM ἄρχων-N3--DSM *τύρος-N2--GSF ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἀντί-P ὅς- --GPM ὑψόω-VCI-API3S σύ- P--GS ὁ- A--NSF καρδία-N1A-NSF καί-C εἶπον-VAI-AAI2S θεός-N2--NSM εἰμί-V9--PAI1S ἐγώ- P--NS κατοικία-N1A-ASF θεός-N2--GSM καταοἰκέω-VX--XAI1S ἐν-P καρδία-N1A-DSF θάλασσα-N1S-GSF σύ- P--NS δέ-X εἰμί-V9--PAI2S ἄνθρωπος-N2--NSM καί-C οὐ-D θεός-N2--NSM καί-C δίδωμι-VAI-AAI2S ὁ- A--ASF καρδία-N1A-ASF σύ- P--GS ὡς-C καρδία-N1A-ASF θεός-N2--GSM

3 μή-D σοφός-A1--NSMC εἰμί-V9--PAI2S σύ- P--NS ὁ- A--GSM *δανιηλ-N---GSM σοφός-A1--NPM οὐ-D παιδεύω-VAI-AAI3P σύ- P--AS ὁ- A--DSF ἐπιστήμη-N1--DSF αὐτός- D--GPM

4 μή-D ἐν-P ὁ- A--DSF ἐπιστήμη-N1--DSF σύ- P--GS ἤ-C ἐν-P ὁ- A--DSF φρόνησις-N3I-DSF σύ- P--GS ποιέω-VAI-AAI2S σεαυτοῦ- D--DSM δύναμις-N3I-ASF καί-C χρυσίον-N2N-ASN καί-C ἀργύριον-N2N-ASN ἐν-P ὁ- A--DPM θησαυρός-N2--DPM σύ- P--GS

5 ἐν-P ὁ- A--DSF πολύς-A1--DSF ἐπιστήμη-N1--DSF σύ- P--GS καί-C ἐμπορία-N1A-DSF σύ- P--GS πληθύνω-VAI-AAI2S δύναμις-N3I-ASF σύ- P--GS ὑψόω-VCI-API3S ὁ- A--NSF καρδία-N1A-NSF σύ- P--GS ἐν-P ὁ- A--DSF δύναμις-N3I-DSF σύ- P--GS

6 διά-P οὗτος- D--ASN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἐπειδή-C δίδωμι-VX--XAI2S ὁ- A--ASF καρδία-N1A-ASF σύ- P--GS ὡς-C καρδία-N1A-ASF θεός-N2--GSM

7 ἀντί-P οὗτος- D--GSM ἰδού-I ἐγώ- P--NS ἐπιἄγω-V1--PAI1S ἐπί-P σύ- P--AS ἀλλότριος-A1A-APM λοιμός-N2--APM ἀπό-P ἔθνος-N3E-GPN καί-C ἐκκενόω-VF--FAI3P ὁ- A--APF μάχαιρα-N1--APF αὐτός- D--GPM ἐπί-P σύ- P--AS καί-C ἐπί-P ὁ- A--ASN κάλλος-N3E-ASN ὁ- A--GSF ἐπιστήμη-N1--GSF σύ- P--GS καί-C ὑποστρωννύω-VF--FAI3P ὁ- A--ASN κάλλος-N3E-ASN σύ- P--GS εἰς-P ἀπώλεια-N1A-ASF

8 καί-C καταβιβάζω-VF--FAI3P σύ- P--AS καί-C ἀποθνήσκω-VF2-FMI2S θάνατος-N2--DSM τραυματίας-N1T-GPM ἐν-P καρδία-N1A-DSF θάλασσα-N1S-GSF

9 μή-D λέγω-V1--PAPNSM εἶπον-VF2-FAI2S θεός-N2--NSM εἰμί-V9--PAI1S ἐγώ- P--NS ἐνώπιον-P ὁ- A--GPM ἀνααἱρέω-V2--PAPGPM σύ- P--AS σύ- P--NS δέ-X εἰμί-V9--PAI2S ἄνθρωπος-N2--NSM καί-C οὐ-D θεός-N2--NSM ἐν-P πλῆθος-N3E-DSN

10 ἀπερίτμητος-A1B-GPM ἀποὀλλύω-VF2-FMI2S ἐν-P χείρ-N3--DPF ἀλλότριος-A1A-GPM ὅτι-C ἐγώ- P--NS λαλέω-VAI-AAI1S λέγω-V1--PAI3S κύριος-N2--NSM

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 λαμβάνω-VB--AAD2S θρῆνος-N2--ASM ἐπί-P ὁ- A--ASM ἄρχων-N3--ASM *τύρος-N2--GSF καί-C εἶπον-VB--AAD2S αὐτός- D--DSM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM σύ- P--NS ἀποσφράγισμα-N3M-NSN ὁμοίωσις-N3I-GSF καί-C στέφανος-N2--NSM κάλλος-N3E-GSN

13 ἐν-P ὁ- A--DSF τρυφή-N1--DSF ὁ- A--GSM παράδεισος-N2--GSM ὁ- A--GSM θεός-N2--GSM γίγνομαι-VCI-API2S πᾶς-A3--NSN λίθος-N2--ASM χρηστός-A1--ASM ἐνδέω-VM--XMI2S σάρδιον-N2N-ASN καί-C τοπάζιον-N2N-ASN καί-C σμάραγδος-N2--ASM καί-C ἄνθραξ-N3K-ASM καί-C σάπφειρος-N2--ASF καί-C ἴασπις-N3D-ASF καί-C ἀργύριον-N2N-ASN καί-C χρυσίον-N2N-ASN καί-C λιγύριον-N2N-ASN καί-C ἀχάτης-N1M-ASM καί-C ἀμέθυστος-N2--ASN καί-C χρυσόλιθος-N2--ASF καί-C βηρύλλιον-N2N-ASN καί-C ὀνύχιον-N2N-ASN καί-C χρυσίον-N2N-GSN ἐνπίμπλημι-VAI-AAI2S ὁ- A--APM θησαυρός-N2--APM σύ- P--GS καί-C ὁ- A--APF ἀποθήκη-N1--APF σύ- P--GS ἐν-P σύ- P--DS ἀπό-P ὅς- --GSF ἡμέρα-N1A-GSF κτίζω-VSI-API2S σύ- P--NS

14 μετά-P ὁ- A--GSN χερουβ-N---GSN τίθημι-VAI-AAI1S σύ- P--AS ἐν-P ὄρος-N3E-DSN ἅγιος-A1A-DSN θεός-N2--GSM γίγνομαι-VCI-API2S ἐν-P μέσος-A1--DSM λίθος-N2--GPM πύρινος-A1--GPM

15 γίγνομαι-VCI-API2S ἄμωμος-A1B-NSM σύ- P--NS ἐν-P ὁ- A--DPF ἡμέρα-N1A-DPF σύ- P--GS ἀπό-P ὅς- --GSF ἡμέρα-N1A-GSF σύ- P--NS κτίζω-VSI-API2S ἕως-D εὑρίσκω-VC--API3S ὁ- A--NPN ἀδίκημα-N3M-NPN ἐν-P σύ- P--DS

16 ἀπό-P πλῆθος-N3E-GSN ὁ- A--GSF ἐμπορία-N1A-GSF σύ- P--GS πίμπλημι-VAI-AAI2S ὁ- A--APN ταμιεῖον-N2N-APN σύ- P--GS ἀνομία-N1A-GSF καί-C ἁμαρτάνω-VBI-AAI2S καί-C τραυματίζω-VSI-API2S ἀπό-P ὄρος-N3E-GSN ὁ- A--GSM θεός-N2--GSM καί-C ἄγω-VBI-AAI3S σύ- P--AS ὁ- A--NSN χερουβ-N---NSN ἐκ-P μέσος-A1--GSM λίθος-N2--GPM πύρινος-A1--GPM

17 ὑψόω-VCI-API3S ὁ- A--NSF καρδία-N1A-NSF σύ- P--GS ἐπί-P ὁ- A--DSN κάλλος-N3E-DSN σύ- P--GS διαφθείρω-VDI-API3S ὁ- A--NSF ἐπιστήμη-N1--NSF σύ- P--GS μετά-P ὁ- A--GSN κάλλος-N3E-GSN σύ- P--GS διά-P πλῆθος-N3E-ASN ἁμαρτία-N1A-GPF σύ- P--GS ἐπί-P ὁ- A--ASF γῆ-N1--ASF ῥίπτω-VAI-AAI1S σύ- P--AS ἐναντίον-P βασιλεύς-N3V-GPM δίδωμι-VAI-AAI1S σύ- P--AS παραδειγματίζω-VS--APN

18 διά-P ὁ- A--ASN πλῆθος-N3E-ASN ὁ- A--GPF ἁμαρτία-N1A-GPF σύ- P--GS καί-C ὁ- A--GPF ἀδικία-N1A-GPF ὁ- A--GSF ἐμπορία-N1A-GSF σύ- P--GS βεβηλόω-VAI-AAI2S ὁ- A--APN ἱερόν-N2N-APN σύ- P--GS καί-C ἐκἄγω-VF--FAI1S πῦρ-N3--ASN ἐκ-P μέσος-A1--GSM σύ- P--GS οὗτος- D--ASN καταἐσθίω-VF--FMI3S σύ- P--AS καί-C δίδωμι-VF--FAI1S σύ- P--AS εἰς-P σποδός-N2--ASF ἐπί-P ὁ- A--GSF γῆ-N1--GSF σύ- P--GS ἐναντίον-P πᾶς-A3--GPM ὁ- A--GPM ὁράω-V3--PAPGPM σύ- P--AS

19 καί-C πᾶς-A3--NPM ὁ- A--NPM ἐπιἵστημι-V6--PMPNPM σύ- P--AS ἐν-P ὁ- A--DPN ἔθνος-N3E-DPN στυγνάζω-VF--FAI3P ἐπί-P σύ- P--AS ἀπώλεια-N1A-NSF γίγνομαι-VBI-AMI2S καί-C οὐ-D ὑποἄρχω-VF--FAI2S ἔτι-D εἰς-P ὁ- A--ASM αἰών-N3W-ASM

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

21 υἱός-N2--VSM ἄνθρωπος-N2--GSM στηρίζω-VA--AAD2S ὁ- A--ASN πρόσωπον-N2N-ASN σύ- P--GS ἐπί-P *σιδών-N---ASF καί-C προφητεύω-VA--AAD2S ἐπί-P αὐτός- D--ASF

22 καί-C εἶπον-VB--AAD2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἰδού-I ἐγώ- P--NS ἐπί-P σύ- P--AS *σιδών-N---VSF καί-C ἐνδοξάζομαι-VS--FPI1S ἐν-P σύ- P--DS καί-C γιγνώσκω-VF--FMI2S ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ἐν-P ὁ- A--DSN ποιέω-VA--AAN ἐγώ- P--AS ἐν-P σύ- P--DS κρίμα-N3M-APN καί-C ἁγιάζω-VS--FPI1S ἐν-P σύ- P--DS

23 αἷμα-N3M-ASN καί-C θάνατος-N2--NSM ἐν-P ὁ- A--DPF πλατύς-A3U-DPF σύ- P--GS καί-C πίπτω-VF2-FMI3P τραυματίζω-VT--XPPNPM ἐν-P μάχαιρα-N1--DPF ἐν-P σύ- P--DS περικύκλῳ-D σύ- P--GS καί-C γιγνώσκω-VF--FMI3P διότι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM

24 καί-C οὐ-D εἰμί-VF--FMI3P οὐκέτι-D ὁ- A--DSM οἶκος-N2--DSM ὁ- A--GSM *ἰσραήλ-N---GSM σκόλοψ-N3P-NSM πικρία-N1A-GSF καί-C ἄκανθα-N1A-NSF ὀδύνη-N1--GSF ἀπό-P πᾶς-A3--GPM ὁ- A--GPM περικύκλῳ-D αὐτός- D--GPM ὁ- A--GPM ἀτιμάζω-VA--AAPGPM αὐτός- D--APM καί-C γιγνώσκω-VF--FMI3P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM

25 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM καί-C συνἄγω-VF--FAI1S ὁ- A--ASM *ἰσραήλ-N---ASM ἐκ-P ὁ- A--GPN ἔθνος-N3E-GPN ὅς- --GSM διασκορπίζω-VCI-API3P ἐκεῖ-D καί-C ἁγιάζω-VS--FPI1S ἐν-P αὐτός- D--DPM ἐνώπιον-P ὁ- A--GPM λαός-N2--GPM καί-C ὁ- A--GPN ἔθνος-N3E-GPN καί-C καταοἰκέω-VF--FAI3P ἐπί-P ὁ- A--GSF γῆ-N1--GSF αὐτός- D--GPM ὅς- --ASF δίδωμι-VX--XAI1S ὁ- A--DSM δοῦλος-N2--DSM ἐγώ- P--GS *ἰακώβ-N---DSM

26 καί-C καταοἰκέω-VF--FAI3P ἐπί-P αὐτός- D--GSF ἐν-P ἐλπίς-N3D-DSF καί-C οἰκοδομέω-VF--FAI3P οἰκία-N1A-APF καί-C φυτεύω-VF--FAI3P ἀμπελών-N3W-APM καί-C καταοἰκέω-VF--FAI3P ἐν-P ἐλπίς-N3D-DSF ὅταν-D ποιέω-VF--FAI1S κρίμα-N3M-ASN ἐν-P πᾶς-A3--DPM ὁ- A--DPM ἀτιμάζω-VA--AAPDPM αὐτός- D--APM ἐν-P ὁ- A--DPM κύκλος-N2--DSM αὐτός- D--GPM καί-C γιγνώσκω-VF--FMI3P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM αὐτός- D--GPM καί-C ὁ- A--NSM θεός-N2--NSM ὁ- A--GPM πατήρ-N3--GPM αὐτός- D--GPM

   

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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.

Сноски:

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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