SS49.至此，我已说明，属世意义或字义上的圣言在它的神圣和完全之中。现在我需要解释一下字义上的圣言也在它的能力之中。神性真理的能力在天上和地上何等之大，是何性质，这从《天堂与地狱》一书（228-233节）关于天堂天使的能力的说明清楚可知。神性真理的能力主要针对虚假和邪恶，因而针对地狱。抵制这些必须利用来自圣言字义的真理。此外，主也是通过一个人所拥有的真理而获得拯救他的能力；因为人通过来自圣言字义的真理被改造和重生，同时被带出地狱，引入天堂。主在应验了圣言的一切，直至它的末端之后，甚至在祂的神性人性方面也取得这种能力。
这就为何当主即将通过十字架受难来应验剩下的事时，祂对大祭司说：
从今以后，你们要看见人子，坐在那权能者的右手边，驾着天上的云降临。（马太福音26:64；马可福音14:62）
“人子”是指圣言方面的主；“天上的云”是指字义上的圣言；“坐在神的右手边”是指通过圣言而来的全能（也可参看马可福音16:19）。在犹太教会，拿细耳人和参孙代表通过真理的最外在形式而来的主之能力；论到参孙，经上说他自出母胎就作了拿细耳人，他的能力在于他的头发。拿细耳人和拿细耳的职分也表示头发。
参孙的能力在于头发，对此，他自己说得清清楚楚：
剃头刀向来就没有上过我的头，因为我自出母胎就作拿细耳人；若剃了我的头发，我的力气就离开我，我便软弱像别人一样。（士师记16:17）
没有人知道为何要设立拿细耳的职分（拿细耳的职分表示头发），或参孙的力量为何来自头发，除非他知道“头”在圣言中表示什么。“头”表示天使和世人通过神性真理从主获得的天上智慧；因此，“头发”表示最外在形式上的天上智慧，以及最外在形式上的神性真理。
出于与天堂的对应关系，这就是“头发”的含义，所以拿细耳人有这样一个条例：
他们不可剃头发，因为这是神归在他们头上的拿细耳职分。（民数记6:1-21）
由于同样的原因，经上规定：
大祭司和他的儿子不可剃头，免得他们死亡，又免得怒气发到以色列全家。（利未记10:6）
由于来自对应关系的这层意义，头发如此神圣，甚至经上在描述人子，就是圣言方面的主时，如此描述祂的头发：
它们白如羊毛，白如雪。（启示录1:14）
同样的话论及“亘古常在者”（但以理书7:9）。关于这个主题，也可参看前文（35节）。简言之，神性真理或圣言的能力之所以在字义中，是因为在那里，圣言在它的完全之中，还因为主的两个国度的天使和世人一起并同时在字义之中。
49. Up to this point I have shown that in its earthly or literal meaning the Word is in its holiness and fullness. I now need to explain that in its literal meaning the Word is also in its power.
You can tell the amount and the nature of the power of divine truth both in the heavens and on earth from what has been said about the power of heaven’s angels in Heaven and Hell 228-233. The power of divine truth is exercised primarily against whatever is false and evil and therefore against the hells. These need to be resisted by the use of truths from the literal meaning of the Word. The Lord also has power to save us by means of whatever truth we have, because we are reformed and reborn by means of truths from the literal meaning of the Word; and we are then rescued from hell and brought into heaven. The Lord assumed this power in his divine human nature as well after he fulfilled all things of the Word even to the last.
[2] That is why the Lord said to the chief priest, when he was about to fulfill what remained by suffering on the cross, “Hereafter you will see the Son of Humanity sitting at the right hand of power and coming in the clouds of heaven” (Matthew 26:64; Mark 14:62). The Son of Humanity is the Lord as the Word; the clouds of heaven are the Word in its literal meaning; sitting at the right hand of God is omnipotence by means of the Word (see also Mark 16:19).
In the Jewish church, the Lord’s power through the outermost forms of truth was represented by the Nazirites and by Samson, who is described as a Nazirite from his mother’s womb and whose power was associated with his hair. “Nazirite” and “Naziriteship” also mean hair.
[3] Samson made this clear when he said, “No razor has come upon my head, because I [have been] a Nazirite from my mother’s womb. If I am shorn, then my strength will leave me and I will become weak, and will be like anyone else” (Judges 16:17). No one could know why Naziriteship with its reference to hair was instituted, and therefore why Samson got his strength from his hair, except by knowing the meaning a head has in the Word. Heads mean the heavenly wisdom angels and people receive from the Lord by means of divine truth. So the hair of the head means heavenly wisdom in its outermost forms and also divine truth in its outermost forms.
[4] Since this is the meaning of hair because of its correspondence with heavenly realities, the command to the Nazirites was that they should not shave the hair of their heads, because this was the Naziriteship of God upon their heads (Numbers 6:1-21); so there was also the command that the high priest and his sons were not to shave their heads or they would die and wrath would fall upon the whole house of Israel (Leviticus 10:6).
[5] Since hair was holy because of this meaning (which comes from its correspondence), the Son of Humanity, the Lord as the Word, was described as having hair that “was white like wool, as white as snow” (Revelation 1:14), and something similar is said of the Ancient of Days (Daniel 7:9). See also what is said on this subject in 35 above.
In short, divine truth or the Word has power in the literal meaning because that is where the Word is in its fullness and because that is where angels from both of the Lord’s kingdoms come together with people in this world.
49. We have so far shown that the Word in its natural sense, the literal sense, is in its holiness and in its fullness. We must now say something about the Word’s being in that sense present also in its power.
The magnitude and nature of the power of Divine truth in heaven, as well as on earth, can be seen from what we said in the book Matthew 26:64, cf. Mark 14:62)
The Son of man is the Lord in relation to the Word. The clouds of heaven are the Word in its literal sense. Sitting at the right hand of God (as also in Mark 16:19) is omnipotence exercised by means of the Word.
The Lord’s power emanating from the outmost expressions of the Word was represented in the Jewish Church by Nazirites, and by Samson, of whom we are told that he was a Nazirite from his mother’s womb, and that his power lay in his hair. Nazirite or the state of being a Nazirite also means a person’s hair.
[3] That Samson’s power lay in his hair, he himself declared, saying,
No razor has come upon my head, for I have been a Nazirite...from my mother’s womb. If I am shaven, then my strength will leave me, and I shall become weak, and be like any other man. (Judges 16:17)
It is impossible for anyone to know why the vow of a Nazirite, which means a person’s hair, was instituted, and why it is that Samson drew his power from his hair, unless he knows what the head symbolizes in the Word. The head symbolizes the wisdom of heaven, which angels and people have from the Lord by means of Divine truth. Therefore the hair of the head symbolizes the wisdom of heaven in outmost expressions, and also Divine truth in outmost expressions.
[4] Because this is the symbolic meaning of the hair by its correspondence with the heavens, therefore it was a statute for Nazirites that they not shave the hair of their heads, because it was the consecration of God upon their heads (Numbers 6:1-21). And for the same reason it was also a statute that the high priest and his sons not shave their heads, lest they die, and wrath come upon the whole house of Israel (Leviticus 10:6).
[5] Because the hair, on account of that symbolic meaning, which it had from its correspondence, was so holy, therefore the Son of man, that is, the Lord in relation to the Word, is described even in respect to His hair, that it was “like wool as white as snow” (Revelation 1:14). The Ancient of Days is described similarly (Daniel 7:9).
On this subject, see also something above in no. 35.
In sum, the power of Divine truth, or of the Word, lies in the literal sense, and that is because the Word is present there in its fullness, and because in that sense angels in both of the Lord’s kingdoms and people are together.
49. Thus far it has been shown that the Word in the natural sense, which is the sense of the Letter, is in its sanctity and in its fulness. Something shall now be said to show that the Word in that sense is also in its power. The greatness of the power of Divine Truth, and its nature, in the heavens and also on the earths, may be evident from what has been said in the work on HEAVEN AND HELL concerning the power of the angels of heaven, HEAVEN AND HELL 228-233. The power of Divine Truth is directed especially against falsities and evils, thus against the hells. These must be combated by means of truths from the sense of the Letter of the Word. Moreover, by means of the truths that are with a man, the Lord has the power of saving him; for by means of truths from the sense of the Letter of the Word, a man is reformed and regenerated. He is then taken out of hell and introduced into heaven. This power the Lord assumed even as to His Divine Human, after He had fulfilled all things of the Word even to its, ultimates.
[2] Therefore, when He was about to fulfil what yet remained, by the passion of the cross, He said to the chief priest:
Hereafter shall ye see the Son of Man sitting on the right hand of power and coming in the clouds of heaven. Matthew 26:64; Mark 14:62.
The Son of Man, is the Lord as to the Word; the clouds of heaven are the Word in the sense of the Letter; and sitting at the right hand of God means omnipotence through the Word; as also in Mark 16:19.
In the Jewish Church the Nazirites represented the power of the Lord from the ultimates of truth. So also did Samson, of whom it is said that he was a Nazirite from his mother's womb; and that his power lay in his hair. Moreover, by Nazirite and Naziriteship is signified hair.
[3] He himself made it clear that his strength lay in his hair when he said:
There hath not come a razor upon mine head: for I have been a Nazirite from my mother's womb: if I be shaven then my strength will go from me, and I shall become weak, and be like any other man. Judges 16:17.
No one can know why the Naziriteship, by which is signified the hair, was instituted, and why Samson's strength was from his hair, unless he knows what is signified in the Word by the head. The head signifies heavenly wisdom which angels and men have from the Lord by means of Divine Truth. Consequently, the hair of the head signifies heavenly wisdom in ultimates, and also Divine Truth in ultimates.
[4] Because this was signified by hair from correspondence with the heavens, it was therefore ordained as a law for the Nazirites, that they should not shave the hair of their head, because it was the Naziriteship of God upon their head. Numbers 6:1-21.
For the same reason it was also ordained that the high priest and his son should not shave their head, lest they should die, and wrath should come upon the whole house of Israel. Leviticus 10:6.
[5] Since the hair, on account of this signification grounded in correspondence, was so holy, therefore the Son of Man, who is the Lord as to the Word, is described even to His hairs, which were white like wool, as white as snow. Revelation 1:14. So also the Ancient of Days is described in Daniel 7:9.
On this subject something may also be seen above, No. 35. In short the power of Divine Truth, or the Word, is in the sense of the Letter, because the Word in that sense is in its fulness; and because the angels of the Lord's two kingdoms and men are simultaneously in that sense.
49. So far we have shown that the Word in the natural sense, which is the sense of the letter, is in its holiness and its fullness. Something shall now be said to show that in this sense the Word is also in its power. How great and of what nature is the power of Divine truth in the heavens and also on earth, is evident from what has been said in Heaven and Hell (Heaven and Hell 228-233) concerning the power of the angels of heaven (n. 228-233). The power of Divine truth is directed especially against falsities and evils, thus against the hells. The fight against these must be waged by means of truths from the sense of the letter of the Word. Moreover it is by means of the truths in a man that the Lord has the power to save him; for man is reformed and regenerated and is at the same time taken out of hell and introduced into heaven, by means of truths from the sense of the letter of the Word. This power the Lord took upon Himself, even as to His Divine Human, after He had fulfilled all things of the Word down to its ultimates.
[2] Therefore when by the passion of the cross He was about to fulfill those which remained, He said to the chief priest,
Hereafter ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matthew 26:64; Mark 14:62).
The "Son of man" is the Lord as to the Word; the "clouds of heaven" are the Word in the sense of the letter; to "sit at the right hand of God" is omnipotence by means of the Word (as also in Mark 16:19. The Lord's power from the ultimate things of truth was represented by the Nazirites in the Jewish Church; and by Samson, of whom it is said that he was a Nazirite from his mother's womb, and that his power lay in his hair. Nazirite and Naziriteship also mean the hair.
[3] That Samson's power lay in his hair, he himself made plain, saying,
There hath not come a razor upon my head, because I have been a Nazirite from my mother's womb; if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man (Judges 16:17).
No one can know why the Naziriteship (by which is meant the hair) was instituted, or whence it came that Samson's strength was from the hair, unless he knows what is signified in the Word by the "head." The "head" signifies the heavenly wisdom which angels and men have from the Lord by means of Divine truth; consequently the "hair of the head" signifies heavenly wisdom in ultimate things, and also Divine truth in ultimate things.
[4] As, from correspondence with the heavens, this is the signification of the "hair," it was a statute for the Nazirites that:
They should not shave the hair of their heads, because this is the Naziriteship of God upon their heads (Numbers 6:1-21).
And for the same reason it was ordained that:
The high priest and his sons should not shave their heads, lest they should die, and wrath should come upon the whole house of Israel (Leviticus 10:6.
[5] As, on account of this signification, which is from correspondence, the hair was so holy, the Son of man, who is the Lord as to the Word, is described even as to his hairs:
That they were white like wool, as white as snow (Revelation 1:14).
In like manner the Ancient of days (Daniel 7:9).
(On this subject see also above, n. 35[1-4].) In short, the reason why the power of Divine truth or of the Word is in the sense of the letter, is that there the Word is in its fullness and it is also because in that sense are, at the same time and together [simul], the angels of both the Lord's kingdoms and men on earth.
49. Hactenus ostensum est, quod Verbum in sensu naturali, qui est sensus litterae, sit in suo sancto et in suo pleno; nunc aliquid dicetur, quod Verbum in illo sensu etiam sit in sua potentia. Quanta et qualis est potentia Divini Veri in caelis, et quoque in terris, constare potest ex illis quae in opere De Caelo et Inferno, de Potentia Angelorum Caeli (De Caelo et Inferno 228-233), dicta sunt. Potentia Divini Veri est imprimis contra falsa et mala, ita contra inferna; contra haec per vera ex sensu litterae Verbi pugnandum est: per vera apud hominem etiam est Domino potentia salvandi illum, nam homo per vera ex sensu litterae Verbi reformatur et regeneratur, et tunc eximitur ex inferno, et introducitur in caelum; hanc potentiam suscepit Dominus etiam quoad Divinum Humanum suum, postquam implevit omnia Verbi usque ad ultima ejus. Quare Dominus ad principem sacerdotum dixit, quando reliqua per passionem crucis impleret,
"Ex nunc videbitis Filium hominis sedentem a dextris potentiae, venientem in nubibus caeli" (Matthaeus 26:64, Marcus 14:62):
"Filius hominis" est Dominus quoad Verbum; "nubes Caeli" est Verbum in sensu litterae; "sedere a dextris Dei" est omnipotentia per Verbum (ut quoque Marcus 16:19). Potentia Domini ex ultimis veri repraesentata est per Naziraeos in Ecclesia Judaica; et per Simsonem, de quo dicitur, quod Naziraeus esset ab utero matris, et quod potentia ejus constaret in crinibus ejus; per Naziraeum et Naziraeatum etiam significatur crinis. Quod potentia ejus in crinibus fuerit, manifestavit ipse; dicens,
"Novacula non ascendit super caput meum, quia Naziraeus... ego ab utero matris meae; si radar, 1tunc recedet a me robur meum, et reddar infirmus, et ero sicut quivis homo" (Judicum 16:17):
Nemo scire potest, cur Naziraeatus, per quem significatur crinis, institutus est, et unde est quod Simsoni fuerit robur ex crinibus, nisi sciat quid per "caput" in Verbo significatur. Per "caput" significatur sapientia caelestis, quae est angelis et hominibus a Domino per Divinum Verum; inde per "crines capitis" significatur sapientia caelestis in ultimis, et quoque Divinum Verum in ultimis. Quia hoc per "crines" ex correspondentia cum caelis significabatur, ideo statutum pro Naziraeis erat,
Quod non raderent comam capitis sui, quia illa 2est Naziraeatus Dei super capite eorum (Numeri 6:1-21);
Et quoque ideo statutum est,
Quod summus sacerdos ac filii ejus non raderent caput suum, ne morerentur, et universa domus Israelis irasceretur (Leviticus 10:6).
Quia crines propter illam significationem, quae est ex correspondentia, tam sancti erant, ideo Filius hominis, qui est Dominus quoad Verbum, describitur etiam quoad crines,
Quod essent tanquam lana candida, tanquam nix (Apocalypsis 1:14);
Similiter Antiquus dierum (Daniel 7:9).
De hac re etiam videatur aliquid supra (35), In summa, quod potentia Divini Veri seu Verbi sit in sensu litterae, est quia Verbum ibi est in suo pleno; et quia in illo sunt angeli utriusque regni Domini et homines simul.
Footnotes:
1. radar pro "rador" (vide Arcana Coelestia 5247).
2. illa pro "ille" (vide Vera Christiana Religio 223).