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Ezekiel第44章

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1 καί-C ἐπιστρέφω-VAI-AAI3S ἐγώ- P--AS κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GPM ἅγιος-A1A-GPM ὁ- A--GSF ἐξώτερος-A1A-GSF ὁ- A--GSF βλέπω-V1--PAPGSF κατά-P ἀνατολή-N1--APF καί-C οὗτος- D--NSF εἰμί-V9--IAI3S κλείω-VT--XPPNSF

2 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P ἐγώ- P--AS ὁ- A--NSF πύλη-N1--NSF οὗτος- D--NSF κλείω-VT--XPPNSF εἰμί-VF--FMI3S οὐ-D ἀναοἴγω-VQ--FPI3S καί-C οὐδείς-A3--NSM μή-D διαἔρχομαι-VB--AAS3S διά-P αὐτός- D--GSF ὅτι-C κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM *ἰσραήλ-N---GSM εἰςἔρχομαι-VF--FMI3S διά-P αὐτός- D--GSF καί-C εἰμί-VF--FMI3S κλείω-VT--XPPNSF

3 διότι-C ὁ- A--NSM ἡγέομαι-V2--PMPNSM οὗτος- D--NSM καταἵημι-VF--FMI3S ἐν-P αὐτός- D--DSF ὁ- A--GSN ἐσθίω-VB--AAN ἄρτος-N2--ASM ἐναντίον-P κύριος-N2--GSM κατά-P ὁ- A--ASF ὁδός-N2--ASF αιλαμ-N---GSN ὁ- A--GSF πύλη-N1--GSF εἰςἔρχομαι-VF--FMI3S καί-C κατά-P ὁ- A--ASF ὁδός-N2--ASF αὐτός- D--GSM ἐκἔρχομαι-VF--FMI3S

4 καί-C εἰςἄγω-VBI-AAI3S ἐγώ- P--AS κατά-P ὁ- A--ASF ὁδός-N2--ASF ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF πρός-P βορέας-N1T-ASM κατέναντι-D ὁ- A--GSM οἶκος-N2--GSM καί-C ὁράω-VBI-AAI1S καί-C ἰδού-I πλήρης-A3H-NSM δόξα-N1S-GSF ὁ- A--NSM οἶκος-N2--NSM κύριος-N2--GSM καί-C πίπτω-V1--PAI1S ἐπί-P πρόσωπον-N2N-ASN ἐγώ- P--GS

5 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM πρός-P ἐγώ- P--AS υἱός-N2--VSM ἄνθρωπος-N2--GSM τάσσω-VA--AAD2S εἰς-P ὁ- A--ASF καρδία-N1A-ASF σύ- P--GS καί-C ὁράω-VB--AAD2S ὁ- A--DPM ὀφθαλμός-N2--DPM σύ- P--GS καί-C ὁ- A--DPN οὖς-N3T-DPN σύ- P--GS ἀκούω-V1--PAD2S πᾶς-A3--APN ὅσος-A1--APN ἐγώ- P--NS λαλέω-V2--PAI1S μετά-P σύ- P--GS κατά-P πᾶς-A3--APN ὁ- A--APN πρόσταγμα-N3M-APN οἶκος-N2--GSM κύριος-N2--GSM καί-C κατά-P πᾶς-A3--APN ὁ- A--APN νόμιμος-A1--APN αὐτός- D--GSM καί-C τάσσω-VF--FAI2S ὁ- A--ASF καρδία-N1A-ASF σύ- P--GS εἰς-P ὁ- A--ASF εἴσοδος-N2--ASF ὁ- A--GSM οἶκος-N2--GSM κατά-P πᾶς-A1S-APF ὁ- A--APF ἔξοδος-N2--APF αὐτός- D--GSM ἐν-P πᾶς-A3--DPM ὁ- A--DPM ἅγιος-A1A-DPM

6 καί-C εἶπον-VF2-FAI2S πρός-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--ASM παραπικραίνω-V1--PAPASM πρός-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM *ἰσραήλ-N---GSM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ἱκανόω-V4--PMD3S σύ- P--DP ἀπό-P πᾶς-A1S-GPF ὁ- A--GPF ἀνομία-N1A-GPF σύ- P--GP οἶκος-N2--NSM *ἰσραήλ-N---GSM

7 ὁ- A--GSN εἰςἄγω-VB--AAN σύ- P--AP υἱός-N2--APM ἀλλογενής-A3H-APM ἀπερίτμητος-A1B-APM καρδία-N1A-DSF καί-C ἀπερίτμητος-A1B-APM σάρξ-N3K-DSF ὁ- A--GSN γίγνομαι-V1--PMN ἐν-P ὁ- A--DPM ἅγιος-A1A-DPM ἐγώ- P--GS καί-C βεβηλόω-V4I-IAI3P αὐτός- D--APN ἐν-P ὁ- A--DSN προςφέρω-V1--PAN σύ- P--AP ἄρτος-N2--APM στέαρ-N3--ASN καί-C αἷμα-N3M-ASN καί-C παραβαίνω-V1I-IAI2P ὁ- A--ASF διαθήκη-N1--ASF ἐγώ- P--GS ἐν-P πᾶς-A1S-DPF ὁ- A--DPF ἀνομία-N1A-DPF σύ- P--GP

8 καί-C διατάσσω-VAI-AAD2P ὁ- A--GSN φυλάσσω-V1--PAN φυλακή-N1--APF ἐν-P ὁ- A--DPN ἅγιος-A1A-DPN ἐγώ- P--GS

9 διά-P οὗτος- D--ASN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM πᾶς-A3--NSM υἱός-N2--NSM ἀλλογενής-A3H-NSM ἀπερίτμητος-A1B-NSM καρδία-N1A-DSF καί-C ἀπερίτμητος-A1B-NSM σάρξ-N3K-DSF οὐ-D εἰςἔρχομαι-VF--FMI3S εἰς-P ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS ἐν-P πᾶς-A3--DPM υἱός-N2--DPM ἀλλογενής-A3H-GPM ὁ- A--GPM εἰμί-V9--PAPGPM ἐν-P μέσος-A1--DSM οἶκος-N2--GSM *ἰσραήλ-N---GSM

10 ἀλλά-C ἤ-C ὁ- A--NPM *λευίτης-N1M-NPM ὅστις- X--NPM ἀποἅλλομαι-VAI-AMI3P ἀπό-P ἐγώ- P--GS ἐν-P ὁ- A--DSN πλανάω-V3--PMN ὁ- A--ASM *ἰσραήλ-N---ASM ἀπό-P ἐγώ- P--GS κατόπισθεν-D ὁ- A--GPN ἐνθύμημα-N3M-GPN αὐτός- D--GPM καί-C λαμβάνω-VF--FMI3P ἀδικία-N1A-ASF αὐτός- D--GPM

11 καί-C εἰμί-VF--FMI3P ἐν-P ὁ- A--DPN ἅγιος-A1A-DPN ἐγώ- P--GS λειτουργέω-V2--PAPNPM θυρωρός-N2--NPM ἐπί-P ὁ- A--GPF πύλη-N1--GPF ὁ- A--GSM οἶκος-N2--GSM καί-C λειτουργέω-V2--PAPNPM ὁ- A--DSM οἶκος-N2--DSM οὗτος- D--NPM σφάζω-VF--FAI3P ὁ- A--APN ὁλοκαύτωμα-N3M-APN καί-C ὁ- A--APF θυσία-N1A-APF ὁ- A--DSM λαός-N2--DSM καί-C οὗτος- D--NPM ἵστημι-VF--FMI3P ἐναντίον-P ὁ- A--GSM λαός-N2--GSM ὁ- A--GSN λειτουργέω-V2--PAN αὐτός- D--DPM

12 ἀντί-P ὅς- --GPM λειτουργέω-V2I-IAI3P αὐτός- D--DPM πρό-P πρόσωπον-N2N-GSN ὁ- A--GPN εἴδωλον-N2N-GPN αὐτός- D--GPM καί-C γίγνομαι-VBI-AMI3S ὁ- A--DSM οἶκος-N2--DSM *ἰσραήλ-N---GSM εἰς-P κόλασις-N3I-ASF ἀδικία-N1A-GSF ἕνεκα-P οὗτος- D--GSM αἴρω-VAI-AAI1S ὁ- A--ASF χείρ-N3--ASF ἐγώ- P--GS ἐπί-P αὐτός- D--APM λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM

13 καί-C οὐ-D ἐγγίζω-VF2-FAI3P πρός-P ἐγώ- P--AS ὁ- A--GSN ἱερατεύω-V1--PAN ἐγώ- P--DS οὐδέ-C ὁ- A--GSN προςἄγω-V1--PAN πρός-P ὁ- A--APN ἅγιος-A1A-APN υἱός-N2--GPM ὁ- A--GSM *ἰσραήλ-N---GSM οὐδέ-C πρός-P ὁ- A--APN ἅγιος-A1A-APN ὁ- A--GPN ἅγιος-A1A-GPN ἐγώ- P--GS καί-C λαμβάνω-VF--FMI3P ἀτιμία-N1A-ASF αὐτός- D--GPM ἐν-P ὁ- A--DSF πλάνησις-N3I-DSF ὅς- --DSF πλανάω-VCI-API3P

14 καί-C κατατάσσω-VF--FAI3P αὐτός- D--APM φυλάσσω-V1--PAN φυλακή-N1--APF ὁ- A--GSM οἶκος-N2--GSM εἰς-P πᾶς-A3--APN ὁ- A--APN ἔργον-N2N-APN αὐτός- D--GSM καί-C εἰς-P πᾶς-A3--APN ὅσος-A1--APN ἄν-X ποιέω-VA--AAS3P

15 ὁ- A--NPM ἱερεύς-N3V-NPM ὁ- A--NPM *λευίτης-N1M-NPM ὁ- A--NPM υἱός-N2--NPM ὁ- A--GSM *σαδδουκ-N---GSM ὅστις- X--NPM φυλάσσω-VAI-AMI3P ὁ- A--APF φυλακή-N1--APF ὁ- A--GPM ἅγιος-A1A-GPM ἐγώ- P--GS ἐν-P ὁ- A--DSN πλανάω-V3--PMN οἶκος-N2--ASM *ἰσραήλ-N---GSM ἀπό-P ἐγώ- P--GS οὗτος- D--NPM προςἄγω-VF--FAI3P πρός-P ἐγώ- P--AS ὁ- A--GSN λειτουργέω-V2--PAN ἐγώ- P--DS καί-C ἵστημι-VF--FMI3P πρό-P πρόσωπον-N2N-GSN ἐγώ- P--GS ὁ- A--GSN προςφέρω-V1--PAN ἐγώ- P--DS θυσία-N1A-ASF στέαρ-N3--ASN καί-C αἷμα-N3M-ASN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM

16 οὗτος- D--NPM εἰςἔρχομαι-VF--FMI3P εἰς-P ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS καί-C οὗτος- D--NPM προςἔρχομαι-VF--FMI3P πρός-P ὁ- A--ASF τράπεζα-N1S-ASF ἐγώ- P--GS ὁ- A--GSN λειτουργέω-V2--PAN ἐγώ- P--DS καί-C φυλάσσω-VF--FAI3P ὁ- A--APF φυλακή-N1--APF ἐγώ- P--GS

17 καί-C εἰμί-VF--FMI3S ἐν-P ὁ- A--DSN εἰςπορεύομαι-V1--PMN αὐτός- D--APM ὁ- A--APF πύλη-N1--APF ὁ- A--GSF αὐλή-N1--GSF ὁ- A--GSF ἐσώτερος-A1A-GSF στολή-N1--APF λινοῦς-A1C-APF ἐνδύω-VF--FMI3P καί-C οὐ-D ἐνδύω-VF--FMI3P ἐρέα-N3--ASF ἐν-P ὁ- A--DSN λειτουργέω-V2--PAN αὐτός- D--APM ἀπό-P ὁ- A--GSF πύλη-N1--GSF ὁ- A--GSF ἐσώτερος-A1A-GSF αὐλή-N1--GSF

18 καί-C κίδαρις-N3I-APF λινοῦς-A1C-APF ἔχω-VF--FAI3P ἐπί-P ὁ- A--DPF κεφαλή-N1--DPF αὐτός- D--GPM καί-C περισκελής-A3H-APN λινοῦς-A1C-APN ἔχω-VF--FAI3P ἐπί-P ὁ- A--APF ὀσφύς-N3U-APF αὐτός- D--GPM καί-C οὐ-D περιζωννύω-VF--FMI3P βία-N1A-DSF

19 καί-C ἐν-P ὁ- A--DSN ἐκπορεύομαι-V1--PMN αὐτός- D--APM εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐξώτερος-A1A-ASF πρός-P ὁ- A--ASM λαός-N2--ASM ἐκδύω-VF--FMI3P ὁ- A--APF στολή-N1--APF αὐτός- D--GPM ἐν-P ὅς- --DPF αὐτός- D--NPM λειτουργέω-V2--PAI3P ἐν-P αὐτός- D--DPF καί-C τίθημι-VF--FAI3P αὐτός- D--APF ἐν-P ὁ- A--DPF ἐξέδρα-N1--DPF ὁ- A--GPN ἅγιος-A1A-GPN καί-C ἐνδύω-VF--FMI3P στολή-N1--APF ἕτερος-A1A-APF καί-C οὐ-D μή-D ἁγιάζω-VA--AAS3P ὁ- A--ASM λαός-N2--ASM ἐν-P ὁ- A--DPF στολή-N1--DPF αὐτός- D--GPM

20 καί-C ὁ- A--APF κεφαλή-N1--APF αὐτός- D--GPM οὐ-D ξυράω-VF--FMI3P καί-C ὁ- A--APF κόμη-N1--APF αὐτός- D--GPM οὐ-D ψιλόω-VF--FAI3P καλύπτω-V1--PAPNPM καλύπτω-VF--FAI3P ὁ- A--APF κεφαλή-N1--APF αὐτός- D--GPM

21 καί-C οἶνος-N2--ASM οὐ-D μή-D πίνω-VB--AAS3P πᾶς-A3--NSM ἱερεύς-N3V-NSM ἐν-P ὁ- A--DSN εἰςπορεύομαι-V1--PMN αὐτός- D--APM εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐσώτερος-A1A-ASF

22 καί-C χήρα-N1A-ASF καί-C ἐκβεβηλόω-VM--XPPASF οὐ-D λαμβάνω-VF--FMI3P ἑαυτοῦ- D--DPM εἰς-P γυνή-N3K-ASF ἀλλά-C ἤ-C παρθένος-N2--ASF ἐκ-P ὁ- A--GSN σπέρμα-N3M-GSN *ἰσραήλ-N---GSM καί-C χήρα-N1A-NSF ἐάν-C γίγνομαι-VB--AMS3S ἐκ-P ἱερεύς-N3V-GSM λαμβάνω-VF--FMI3P

23 καί-C ὁ- A--ASM λαός-N2--ASM ἐγώ- P--GS διδάσκω-VF--FAI3P ἀνά-P μέσος-A1--ASM ἅγιος-A1A-GSN καί-C βέβηλος-A1B-GSN καί-C ἀνά-P μέσος-A1--ASM ἀκάθαρτος-A1B-GSN καί-C καθαρός-A1A-GSN γνωρίζω-VF2-FAI3P αὐτός- D--DPM

24 καί-C ἐπί-P κρίσις-N3I-ASF αἷμα-N3M-GSN οὗτος- D--NPM ἐπιἵστημι-VF--FMI3P ὁ- A--GSN διακρίνω-V1--PAN ὁ- A--APN δικαίωμα-N3M-APN ἐγώ- P--GS δικαιόω-VF--FAI3P καί-C ὁ- A--APN κρίμα-N3M-APN ἐγώ- P--GS κρίνω-VF2-FAI3P καί-C ὁ- A--APN νόμιμος-A1--APN ἐγώ- P--GS καί-C ὁ- A--APN πρόσταγμα-N3M-APN ἐγώ- P--GS ἐν-P πᾶς-A1S-DPF ὁ- A--DPF ἑορτή-N1--DPF ἐγώ- P--GS φυλάσσω-VF--FMI3P καί-C ὁ- A--APN σάββατον-N2N-APN ἐγώ- P--GS ἁγιάζω-VF--FAI3P

25 καί-C ἐπί-P ψυχή-N1--ASF ἄνθρωπος-N2--GSM οὐ-D εἰςἔρχομαι-VF--FMI3P ὁ- A--GSN μιαίνω-VC--APN ἀλλά-C ἤ-C ἐπί-P πατήρ-N3--DSM καί-C ἐπί-P μήτηρ-N3--DSF καί-C ἐπί-P υἱός-N2--DSM καί-C ἐπί-P θυγάτηρ-N3--DSF καί-C ἐπί-P ἀδελφός-N2--DSM καί-C ἐπί-P ἀδελφή-N1--DSF αὐτός- D--GSM ὅς- --NSF οὐ-D γίγνομαι-VX--XAI3S ἀνήρ-N3--DSM μιαίνω-VC--FPI3S

26 καί-C μετά-P ὁ- A--ASN καθαρίζω-VS--APN αὐτός- D--ASM ἑπτά-M ἡμέρα-N1A-APF ἐκἀριθμέω-VF--FAI3S αὐτός- D--DSM

27 καί-C ὅς- --DSF ἄν-X ἡμέρα-N1A-DSF εἰςπορεύομαι-V1--PMS3P εἰς-P ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐσώτερος-A1A-ASF ὁ- A--GSN λειτουργέω-V2--PAN ἐν-P ὁ- A--DSN ἅγιος-A1A-DSN προςφέρω-VF--FAI3P ἱλασμός-N2--ASM λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM

28 καί-C εἰμί-VF--FMI3S αὐτός- D--DPM εἰς-P κληρονομία-N1A-ASF ἐγώ- P--NS κληρονομία-N1A-NSF αὐτός- D--DPM καί-C κατάσχεσις-N3I-NSF αὐτός- D--DPM οὐ-D δίδωμι-VC--FPI3S ἐν-P ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM ὅτι-C ἐγώ- P--NS κατάσχεσις-N3I-NSF αὐτός- D--GPM

29 καί-C ὁ- A--APF θυσία-N1A-APF καί-C ὁ- A--APN ὑπέρ-P ἁμαρτία-N1A-APF καί-C ὁ- A--APN ὑπέρ-P ἄγνοια-N1A-APF οὗτος- D--NPM ἐσθίω-VF--FMI3P καί-C πᾶς-A3--NSN ἀφόρισμα-N3M-NSN ἐν-P ὁ- A--DSM *ἰσραήλ-N---DSM αὐτός- D--DPM εἰμί-VF--FMI3S

30 ἀπαρχή-N1--NPF πᾶς-A3--GPN καί-C ὁ- A--APN πρωτότοκος-A1B-APN πᾶς-A3--GPN καί-C ὁ- A--APN ἀφαίρεμα-N3M-APN πᾶς-A3--APN ἐκ-P πᾶς-A3--GPF ὁ- A--GPF ἀπαρχή-N1--GPF σύ- P--GP ὁ- A--DPM ἱερεύς-N3V-DPM εἰμί-VF--FMI3S καί-C ὁ- A--APN πρωτογένημα-N3M-APN σύ- P--GP δίδωμι-VF--FAI2P ὁ- A--DSM ἱερεύς-N3V-DSM ὁ- A--GSN τίθημι-VE--AAN εὐλογία-N1A-APF σύ- P--GP ἐπί-P ὁ- A--APM οἶκος-N2--APM σύ- P--GP

31 καί-C πᾶς-A3--NSN θνησιμαῖος-A1A-NSN καί-C θηριάλωτος-A1B-NSN ἐκ-P ὁ- A--GPN πετεινόν-N2N-GPN καί-C ἐκ-P ὁ- A--GPN κτῆνος-N3E-GPN οὐ-D ἐσθίω-VF--FMI3P ὁ- A--NPM ἱερεύς-N3V-NPM

   

来自斯威登堡的著作

 

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.