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Ezekiel第30章

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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 προφητεύω-VA--AAD2S καί-C εἶπον-VB--AAD2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὦ-I ὦ-I ὁ- A--NSF ἡμέρα-N1A-NSF

3 ὅτι-C ἐγγύς-D ὁ- A--NSF ἡμέρα-N1A-NSF ὁ- A--GSM κύριος-N2--GSM ἡμέρα-N1A-NSF πέρας-N3T-NSN ἔθνος-N3E-GPN εἰμί-VF--FMI3S

4 καί-C ἥκω-VF--FAI3S μάχαιρα-N1A-NSF ἐπί-P *αἰγύπτιος-N2--APM καί-C εἰμί-VF--FMI3S ταραχή-N1--NSF ἐν-P ὁ- A--DSF *αἰθιοπία-N1A-DSF καί-C πίπτω-VF2-FMI3P τραυματίζω-VT--XPPNPM ἐν-P *αἴγυπτος-N2--DSF καί-C συνπίπτω-VF2-FMI3S αὐτός- D--GSF ὁ- A--NPN θεμέλιον-N2N-NPN

5 *πέρσης-N1M-NPN καί-C *κρῆτες-N3--NPM καί-C *λυδοί-N2--NPM καί-C *λίβυες-N3--NPM καί-C πᾶς-A3--NPM ὁ- A--NPM ἐπίμικτος-N2--NPM καί-C ὁ- A--GPM υἱός-N2--GPM ὁ- A--GSF διαθήκη-N1--GSF ἐγώ- P--GS μάχαιρα-N1A-DSF πίπτω-VF2-FMI3P ἐν-P αὐτός- D--DSF

6 καί-C πίπτω-VF2-FMI3P ὁ- A--NPN ἀντιστήριγμα-N3M-NPN *αἴγυπτος-N2--GSF καί-C καταβαίνω-VF--FMI3S ὁ- A--NSF ὕβρις-N3I-NSF ὁ- A--GSF ἰσχύς-N3U-GSF αὐτός- D--GSF ἀπό-P *μάγδωλος-N2--GS ἕως-P *συήνη-N1--GSF μάχαιρα-N1A-DSF πίπτω-VF2-FMI3P ἐν-P αὐτός- D--DSF λέγω-V1--PAI3S κύριος-N2--NSM

7 καί-C ἐρημόω-VC--FPI3S ἐν-P μέσος-A1--DSM χώρα-N1A-GPF ἐρημόω-VM--XPPGPF καί-C ὁ- A--NPF πόλις-N3I-NPF αὐτός- D--GPM ἐν-P μέσος-A1--DSM πόλις-N3I-GPF ἐρημόω-VM--XPPGPF εἰμί-VF--FMI3P

8 καί-C γιγνώσκω-VF--FMI3P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ὅταν-D δίδωμι-VO--AAS1S πῦρ-N3--ASN ἐπί-P *αἴγυπτος-N2--ASF καί-C συντρίβω-VD--APS3P πᾶς-A3--NPM ὁ- A--NPM βοηθέω-V2--PAPNPM αὐτός- D--DSF

9 ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ἐκεῖνος- D--DSF ἐκἔρχομαι-VF--FMI3P ἄγγελος-N2--NPM σπεύδω-V1--PAPNPM ἀπο ἀναἵζω-VA--AAN ὁ- A--ASF *αἰθιοπία-N1A-ASF καί-C εἰμί-VF--FMI3S ταραχή-N1--NSF ἐν-P αὐτός- D--DPM ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF *αἴγυπτος-N2--GSF ὅτι-C ἰδού-I ἥκω-V1--PAI3S

10 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM καί-C ἀποὀλλύω-VF2-FAI1S πλῆθος-N3E-ASN *αἰγύπτιος-N2--GPM διά-P χείρ-N3--GSF *ναβουχοδονοσορ-N---GSM βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF

11 αὐτός- D--GSM καί-C ὁ- A--GSM λαός-N2--GSM αὐτός- D--GSM λοιμός-N2--NPM ἀπό-P ἔθνος-N3E-GPN ἀποστέλλω-VM--XMPNPM ἀποὀλλύω-VA--AAN ὁ- A--ASF γῆ-N1--ASF καί-C ἐκκενόω-VF--FAI3P πᾶς-A3--NPM ὁ- A--APF μάχαιρα-N1--APF αὐτός- D--GPM ἐπί-P *αἴγυπτος-N2--ASF καί-C πίμπλημι-VS--FPI3S ὁ- A--NSF γῆ-N1--NSF τραυματίας-N1T-GPM

12 καί-C δίδωμι-VF--FAI1S ὁ- A--APM ποταμός-N2--APM αὐτός- D--GPM ἔρημος-A1B-APM καί-C ἀποὀλλύω-VF2-FAI1S ὁ- A--ASF γῆ-N1--ASF καί-C ὁ- A--ASN πλήρωμα-N3M-ASN αὐτός- D--GSF ἐν-P χείρ-N3--DPF ἀλλότριος-A1A-GPM ἐγώ- P--NS κύριος-N2--NSM λαλέω-VX--XAI1S

13 ὅτι-C ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM καί-C ἀποὀλλύω-VF2-FAI1S μεγιστάν-N3--APM ἀπό-P *μέμφις-N3I-GSF καί-C ἄρχων-N3--APM ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF καί-C οὐ-D εἰμί-VF--FMI3P ἔτι-D

14 καί-C ἀποὀλλύω-VF2-FAI1S γῆ-N1--ASF *παθουρης-N---GSF καί-C δίδωμι-VF--FAI1S πῦρ-N3--ASN ἐπί-P *τάνις-N3I-ASF καί-C ποιέω-VF--FAI1S ἐκδίκησις-N3I-ASF ἐν-P *διόσπολις-N3I-DSF

15 καί-C ἐκχέω-VF2-FAI1S ὁ- A--ASM θυμός-N2--ASM ἐγώ- P--GS ἐπί-P *σάις-N3I-ASF ὁ- A--ASF ἰσχύς-N3--ASF *αἴγυπτος-N2--GSF καί-C ἀποὀλλύω-VF2-FAI1S ὁ- A--ASN πλῆθος-N3E-ASN *μέμφις-N3I-GSF

16 καί-C δίδωμι-VF--FAI1S πῦρ-N3--ASN ἐπί-P *αἴγυπτος-N2--ASF καί-C ταραχή-N1--ASF ταράσσω-VQ--FPI3S *συήνη-N1--NSF καί-C ἐν-P *διόσπολις-N3I-DSF εἰμί-VF--FMI3S ἔκρηγμα-N3M-NSN καί-C διαχέω-VC--FPI3S ὕδωρ-N3T-NSN

17 νεανίσκος-N2--NPM ἥλιος-N2--GSM πόλις-N3I-GSF καί-C *βούβαστος-N2--GS ἐν-P μάχαιρα-N1A-DSF πίπτω-VF2-FMI3P καί-C ὁ- A--NPF γυνή-N3K-NPF ἐν-P αἰχμαλωσία-N1A-DSF πορεύομαι-VF--FMI3P

18 καί-C ἐν-P *ταφνας-N---DS συνσκοτάζω-VF--FAI3S ὁ- A--NSF ἡμέρα-N1A-NSF ἐν-P ὁ- A--DSN συντρίβω-VA--AAN ἐγώ- P--AS ἐκεῖ-D ὁ- A--APN σκῆπτρον-N2N-APN *αἴγυπτος-N2--GSF καί-C ἀποὀλλύω-VF2-FMI3S ἐκεῖ-D ὁ- A--NSF ὕβρις-N3I-NSF ὁ- A--GSF ἰσχύς-N3U-GSF αὐτός- D--GSF καί-C αὐτός- D--ASF νεφέλη-N1--NSF καλύπτω-VF--FAI3S καί-C ὁ- A--NPF θυγάτηρ-N3--NPF αὐτός- D--GSF αἰχμάλωτος-A1B-NPF ἄγω-VQ--FPI3P

19 καί-C ποιέω-VF--FAI1S κρίμα-N3M-ASN ἐν-P *αἴγυπτος-N2--DSF καί-C γιγνώσκω-VF--FMI3P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM

20 καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSN ἑνδέκατος-A1--DSN ἔτος-N3E-DSN ἐν-P ὁ- A--DSM πρῶτος-A1--DSMS μήν-N3--DSM ἕβδομος-A1--DSF ὁ- A--GSM μήν-N3--GSM γίγνομαι-VBI-AMI3S λόγος-N2--NSM κύριος-N2--GSM πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM

21 υἱός-N2--VSM ἄνθρωπος-N2--GSM ὁ- A--APM βραχίων-N3N-APM *φαραώ-N---GSM βασιλεύς-N3V-GSM *αἴγυπτος-N2--GSF συντρίβω-VAI-AAI1S καί-C ἰδού-I οὐ-D καταδέω-VCI-API3S ὁ- A--GSN δίδωμι-VC--APN ἴασις-N3I-ASF ὁ- A--GSN δίδωμι-VC--APN ἐπί-P αὐτός- D--ASM μάλαγμα-N3M-ASN ὁ- A--GSN δίδωμι-VC--APN ἰσχύς-N3--ASF ἐπιλαμβάνω-VB--AMN μάχαιρα-N1--APF

22 διά-P οὗτος- D--ASN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἰδού-I ἐγώ- P--NS ἐπί-P *φαραώ-N---ASM βασιλεύς-N3V-ASM *αἴγυπτος-N2--GSF καί-C συντρίβω-VF--FAI1S ὁ- A--APM βραχίων-N3N-APM αὐτός- D--GSM ὁ- A--APM ἰσχυρός-A1A-APM καί-C ὁ- A--APM τείνω-VM--XMPAPM καί-C καταβάλλω-VF2-FAI1S ὁ- A--ASF μάχαιρα-N1A-ASF αὐτός- D--GSM ἐκ-P ὁ- A--GSF χείρ-N3--GSF αὐτός- D--GSM

23 καί-C διασπείρω-VF2-FAI1S *αἴγυπτος-N2--ASF εἰς-P ὁ- A--APN ἔθνος-N3E-APN καί-C λικμάω-VF--FAI1S αὐτός- D--APM εἰς-P ὁ- A--APF χώρα-N1A-APF

24 καί-C καταἰσχύω-VF--FAI1S ὁ- A--APM βραχίων-N3N-APM βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF καί-C δίδωμι-VF--FAI1S ὁ- A--ASF ῥομφαία-N1A-ASF ἐγώ- P--GS εἰς-P ὁ- A--ASF χείρ-N3--ASF αὐτός- D--GSM καί-C ἐπιἄγω-VF--FAI3S αὐτός- D--ASF ἐπί-P *αἴγυπτος-N2--ASF καί-C προνομεύω-VF--FAI3S ὁ- A--ASF προνομή-N1--ASF αὐτός- D--GSF καί-C σκυλεύω-VF--FAI3S ὁ- A--APN σκῦλον-N2N-APN αὐτός- D--GSF

25 καί-C ἐνἰσχύω-VF--FAI1S ὁ- A--APM βραχίων-N3N-APM βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF ὁ- A--NPM δέ-X βραχίων-N3N-NPM *φαραώ-N---GSM πίπτω-VF2-FMI3P καί-C γιγνώσκω-VF--FMI3P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ἐν-P ὁ- A--DSN δίδωμι-VO--AAN ὁ- A--ASF ῥομφαία-N1A-ASF ἐγώ- P--GS εἰς-P χείρ-N3--APF βασιλεύς-N3V-GSM *βαβυλών-N3W-GSF καί-C ἐκτείνω-VF2-FAI3S αὐτός- D--ASF ἐπί-P γῆ-N1--ASF *αἴγυπτος-N2--GSF

26 καί-C διασπείρω-VF2-FAI1S *αἴγυπτος-N2--ASF εἰς-P ὁ- A--APN ἔθνος-N3E-APN καί-C λικμάω-VF--FAI1S αὐτός- D--APM εἰς-P ὁ- A--APF χώρα-N1A-APF καί-C γιγνώσκω-VF--FMI3P πᾶς-A3--NPM ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM

   

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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.

脚注:

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.

圣经文本

 

Amos第8章:10

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10 I will turn your feasts into mourning, and all your songs into lamentation; and I will make you wear sackcloth on all your bodies, and baldness on every head. I will make it like the mourning for an only son, and its end like a bitter day.

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