3969. 'And she said, God has taken away my reproach. And she called his name Joseph, saying, May Jehovah add to me another son' in the highest sense means the Lord as regards the Divine Spiritual, in the internal sense the spiritual kingdom or the good of faith, and in the external sense salvation, also fruitfulness and multiplication. This is clear from the representation of 'Joseph' in the Word, dealt with below, also from the meaning of 'God has taken away my reproach', as well as 'May Jehovah add to me another son', for the name Joseph was derived from the verbs 'to gather up' and 'to add'. 'God has taken away my reproach' means that Rachel was now no longer barren, and so no longer 'dead', as she spoke of herself to Jacob in verse 1 above; see 3908. For 'Rachel' represents the affection for interior truth, that is, the interior man as regards truth, 3758, 3782, 3793, 3819. The interior man is so to speak dead as regards truth and good if the exterior or natural man does not correspond to it as regards goods and truths, see 3493, 3620, 3623. They must be so joined each to the other that they are not two but together form one man.

[2] But the two cannot become joined together until the natural or external man has been prepared, that is, until it has received and acknowledged the general truths which have been meant by Jacob's ten sons by Leah and the servant-girls, and until the good of the natural man has been joined to the truths in that man, which joining together was meant by Jacob's last son by Leah, namely Zebulun, who was so called from the expression 'dwelling together', 3960, 3961. After this joining together has taken place the interior man and the exterior man enter into the heavenly marriage spoken of in 3952. The reason they do not enter it until then is a very deep arcanum, for it is the good of the interior man which in that case joins itself to the good of the exterior man, and through that exterior good to the truth in the exterior man. At the same time the good of the interior man joins itself through the affection for truth in that interior man to the good of the exterior man and also to the truth there, and so joins itself directly and indirectly. concerning this direct and indirect linking together, see 3314, 3573, 3616. Since the interior man is only then joined to the exterior, and until this joining together has taken place the interior man is seemingly non-existent and so seemingly dead, as stated above, the phrase 'God has taken away my reproach' is therefore used. This then is what is meant by 'the reproach' which God is said to have 'gathered up', that is, to have taken away, meaning to have released her from it.

[3] But the words which follow - 'May Jehovah add to me another son', from which Joseph received his name - mean a second arcanum, which is this: 'Joseph' represents the Lord's spiritual kingdom and so the spiritual man, for that kingdom exists within every spiritual man. There are two things which constitute the spiritual man - charity and faith, or what amounts to the same, good and truth. Charity from which faith, or good from which truth springs, is the thing that Joseph represents. And faith which has charity within it, or truth which has good within it, is the thing that the second son means - that Benjamin represents, dealt with at Genesis 35:16-18. So Joseph means the celestial-spiritual man, and Benjamin the spiritual-celestial. The nature of the difference between them may be seen from what has been said fairly often already about good from which truth springs and truth that has good within it. This then is what is meant by Rachel's second utterance 'May Jehovah add to me another son'. But these arcana cannot be seen except by those who are governed by charity from which faith springs, for interiorly those people are dwelling in the light of heaven, which light also includes intelligence within it. But those arcana cannot be seen by those who are dwelling solely in the light of the world, for that light does not include intelligence except insofar as it holds the light of heaven within itself. To angels who dwell in the light of heaven these arcana belong among the most ordinary things they know.

[4] From these considerations one may now see that the words 'God has taken away my reproach' and 'May Jehovah add to me another son' in the highest sense mean the Lord as regards the Divine Spiritual, and in the internal sense the Lord's spiritual kingdom or the good of faith, for such good is the spiritual as this exists in that kingdom. But the reason why those words in the external sense mean salvation, also fruitfulness and multiplication, is that these come as the product of that good, 3971. But what the Lord's spiritual kingdom is may become clear from what has been stated and shown many times already about that kingdom, that is to say, it consists of those who are governed by charity and from charity by faith. This kingdom is distinct and separate from the Lord's celestial kingdom, for the celestial kingdom consists of those who are governed by love to the Lord and from that love by charity. The latter constitute the third or inmost heaven, whereas the spiritual constitute the second or interior heaven.

[5] The reason why the name God is used first, in 'God has taken away my reproach', then Jehovah, in 'May Jehovah add to me another son', is that God has regard to the ascent from truth up to good but Jehovah to the descent from good down to truth. The spiritual man is governed by the good of faith, that is, by the good from which truth springs; but prior to his becoming spiritual he is governed by the truth of faith, that is, by truth that has good within it. For the name God is used when truth is the subject, but Jehovah when good is the subject, 2586, 2769, 2807, 2822, 3921.

[6] The fact that 'Joseph' represents the Lord's spiritual kingdom, or the spiritual man, and so represents the good of faith, becomes clear also from those places in the Word where his name is mentioned, as in the prophecy of Jacob, who by then was Israel,

The son of a fruitful one is Joseph, the son of a fruitful one beside a spring; O daughters, he trails over the wall; and the archers will exasperate him and shoot at him and hate him. And he will sit in the strength of his bow, and the arms of his hands will be made strong by the hands of the Mighty One of Jacob; from there is the Shepherd, the Stone of Israel. By the God of your father, and he will assist you; and with Shaddai, and he will bless you with the blessings of heaven from above, with the blessings of the deep lying beneath, with the blessings of the breasts and of the womb. The blessings of your father will prevail over the blessings of my ancestors, even to the desire of the everlasting hills. They will be upon the head of Joseph and upon the crown of the head of the Nazirite among his brothers. Genesis 49:22-26.

These prophetic utterances in the highest sense contain a description of the Lord's Divine Spiritual, in the internal sense a description of His spiritual kingdom. What each detail entails will in the Lord's Divine mercy be discussed in the explanation of that chapter.

[7] Similarly in the prophecy of Moses,

For Joseph he said, Blessed by Jehovah is his land, of the precious things of heaven, of the dew, of the deep also lying beneath, and of the precious things of the fruits of the sun, and of the precious things of the produce of the months, and of the precious things of the mountains of the east, and of the precious things of the everlasting hills, and of the precious things of the earth and of its fullness; and the good pleasure of Him dwelling in the bramble bush. They will come upon the head of Joseph and upon the crown of the head of the Nazirite among his brothers. Deuteronomy 33:13-17.

[8] Because 'Israel' represents the Lord's spiritual Church, 3305, 3654,

Jacob, who by then was Israel, said to Joseph,

Your two sons who were born to you in the land of Egypt, before I came to you in Egypt, will be mine. Ephraim and Manasseh will be as Reuben and Simeon. May the angel who has redeemed me from every evil bless the boys, that in them my name may be called, and the name of my fathers Abraham and Isaac; and may they increase into a multitude in the midst of the earth. Genesis 48:5, 16.

There are two things which constitute the spiritual Church - the understanding and the will, the understanding being represented by 'Ephraim' and the will by 'Manasseh'. From this one can see why Joseph's two sons were adopted by Jacob, by then Israel, and acknowledged as his own. Ephraim is also mentioned often in the Word, especially the prophetical part, in which places that name means the ability which the spiritual Church possesses to understand what is true and what is good.

[9] In Ezekiel,

Jehovah said, Son of man, take a stick and write on it, For Judah and for the children of Israel, his companions. And take another stick and write on it, For Joseph - the stick of Ephraim and of the whole house of Israel, his companions and join them together, one to the other into one stick for you, that both may be one in your ¹ hand. Thus said the Lord Jehovih, I, behold, I am taking the stick of Joseph which is in the hand of Ephraim and of the tribes of Israel his companions, and I will add them to the stick of Judah, and make them into one stick, and they will be one in My hand. And I will make them into one nation in the land, on the mountains of Israel; and one king will be king to them all, and they will no longer be two nations, nor will they ever be divided into two nations again. Ezekiel 37:16-17, 19, 22.

This refers to the Lord's kingdom, to the celestial and to the spiritual - 'Judah' being the celestial kingdom, 3654, 3881, 3921 (end), and 'Joseph' the spiritual. It is also said that those kingdoms will not be two but one - they were actually made one by the Lord's Coming into the world.

[10] By the Lord's Coming the spiritual were saved, see 2661, 2716, 2833, 2834. It is those who are spiritual that the Lord is speaking about in John,

And other sheep I have which are not of this fold; I must bring them also, and they will hear My voice, and there will be one flock and one shepherd. John 10:16.

This is what is meant by 'the two sticks', the stick of Judah and the stick of Joseph, which will be joined into one, and will be one in the Lord's hand, like one nation, even as they are one in the Lord's kingdom. For celestial angels constitute the third heaven, which is the inmost heaven, but spiritual angels the second, which is the interior heaven, and in that kingdom they are one because one flows into the other, namely the celestial heaven into the spiritual. The spiritual kingdom is so to speak the groundwork on which the celestial is based, and in this way the two are made firm and stable. For the Divine celestial within the third or inmost heaven is love to the Lord, the celestial-spiritual in that heaven being charity. The latter, namely charity, is the chief thing in the second or interior heaven where spiritual angels are. This shows the nature of influx and also how things are made firm and stable by means of influx. 'Wood' means good, both the good which belongs to love to the Lord and the good which belongs to charity towards the neighbour, 2784, 2812, 3720. For this reason the command was given to write Judah and Joseph on the two sticks which were to be made one.

[11] In Zechariah,

I will make the house of Judah powerful, and I will save the house of Joseph, and I will restore them, ² for I have had compassion on them, and they will be as though I had not forsaken them, for I am Jehovah their God and I will answer them. Zechariah 10:6.

This too refers to the two kingdoms, the celestial and the spiritual, 'Judah' being the celestial kingdom and 'Joseph' the spiritual. Also referred to is the salvation of the spiritual.

[12] In Amos,

Thus said Jehovah to the house of Israel, Seek Me and you will live. Seek Jehovah and you will live, lest like fire He invades the house of Joseph and it devours and there is nobody quenching it. Hate evil, and desire good, and establish judgement in the gate; it may be that Jehovah God Zebaoth will have compassion on the remnant of Joseph. Amos 5:4, 6, 15.

Here also those who are spiritual are meant by 'Joseph'. 'The house of Israel' means the spiritual Church, 3305, 3654, 'Joseph' the good of that Church. Hence the statement 'Jehovah said to the house of Israel, Seek Me and you will live, lest like fire He invades the house of Joseph'.

[13] In David,

Give ear, O Shepherd of Israel, leading Joseph like a flock. You who are seated on the cherubim, shine forth before Ephraim and Benjamin and Manasseh. Stir up Your might and come to save us. Psalms 80:1-2.

Here similarly 'Joseph' means the spiritual man, 'Ephraim, Benjamin, and Manasseh' being three essentials of that Church.

[14] In the same author,

Raise a song, and sound the timbrel, the sweet harp with the lyre; blow the trumpet at the new moon, at the festival, on our feast day. For it is a statute for Israel, a judgement to the God of Jacob. [As] a testimony for Joseph He appointed it, when He went out against the land of Egypt. I heard a language that I did not know. Psalms 81:2-5.

From each individual word or term used here it is evident that 'Joseph' means the spiritual Church or spiritual man. For there are in the Word terms which present spiritual realities and terms which present celestial ones, and these terms occur consistently throughout the Word. In this quotation terms that present spiritual realities are used - 'a song', 'the timbrel', 'the harp with the lyre', and 'blowing the trumpet at the new moon, at the festival, on a feast day'. From this also it is evident that the subject is the spiritual Church meant by 'Joseph'.

[15] In Ezekiel,

Thus said the Lord Jehovih, This is the boundary by which you will inherit the land according to the twelve tribes of Israel, the portions for Joseph. Ezekiel 47:13.

This refers to the Lord's spiritual kingdom, and therefore the phrase 'the portions for Joseph' is used. The Lord's Divine spiritual is that which is also called His kingship, for the Lord's kingship is Divine Truth, but His priesthood Divine Good, 2015, 3009, 3670. The Lord's kingship itself is that which 'Joseph' represents, in that he was made king in the land of Egypt. That representation will in the Lord's Divine mercy be dealt with when that chapter is reached.

[16] As regards the Lord's Divine spiritual, or Divine Truth, which is represented in the highest sense by 'Joseph', it does not exist within the Lord but flows from the Lord; for the Lord is nothing else than Divine Good. But Divine Truth proceeds from Divine Good. To use a comparison, it is like the sun and the light of the sun. Light does not exist within the sun but proceeds from the sun. Or it is like fire. Light does not exist in fire but proceeds from it. And in the Word Divine Good itself is compared to the sun and also to fire, and is actually called sun and fire. The Lord's celestial kingdom receives its life from the good which proceeds from the Lord, but the spiritual kingdom receives its life from the truth derived from that good. For this reason in the next life the Lord is seen as the Sun by those who are celestial, but as the Moon by those who are spiritual, see 1053, 1521, 1529-1531, 3636, 3643. For both warmth and light proceed from the sun. Its warmth is comparable to the good of love, which is also called celestial and spiritual warmth, its light to the truth flowing from it, which is also referred to as spiritual light, see 3636, 3643. But the celestial warmth and the spiritual light which proceed from the Lord as the Sun in the next life, include within them the good of love and the truth of faith, and so include wisdom and intelligence, 1521-1523, 1542, 1619-1632, 2776, 3138, 3190, 3195, 3222, 3223, 3339, 3485, 3636, 3643, 3862. For things which proceed from the Lord are living.

[17] From this one may see what the Divine Spiritual is; in what the spiritual kingdom and the celestial kingdom have their origins; and also that the spiritual kingdom is the good of faith, which good is charity, flowing in from the Lord directly, and also indirectly through the celestial kingdom. In the Word the Divine Spiritual which proceeds from the Lord is called the Spirit of truth, and is holy truth. The Divine Spiritual does not belong to any spirit but is the Lord's, who imparts it through a spirit sent by Him, as becomes clear from the Lord's own words in John,

When He the Spirit of truth comes He will guide you into all the truth, for He will not speak on His own authority, but whatever He hears He will speak. He will also declare to you the things that are to come. He will glorify Me, for He will receive from what is Mine and declare it to you. John 16:13-14.

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10042. 'And you shall take one ram' means the good of innocence in the internal man. This is clear from the meaning of 'a ram' as the good of innocence and charity in the internal man, dealt with below. Since sacrifices and burnt offerings of rams and lambs are referred to in this chapter, the general meaning of the living creatures offered in sacrifices and burnt offerings must be stated. Those creatures were oxen, young bulls, and he-goats; rams, she-goats, and he-kids; and he-lambs, she-lambs, and she-kids of she-goats. Anyone who does not know what these creatures serve to mean cannot possibly know what is meant by a sacrifice or burnt offering of any of them in particular. It should be recognized that all living creatures on earth serve to mean things such as reside in the human being, which in general consist in affections present in his will and in thoughts present in his understanding, and so consist in forms of good and in truths; for forms of good belong to the will and truths to the understanding. And since those things consist in forms of good and in truths they also consist in love and faith; for all aspects of love are called forms of good, and all matters of faith are called truths.

[2] The reason why these different kinds of living creatures serve to mean such things lies in representatives in the next life, where creatures belonging to many genera and countless species appear. Such creatures there are wholly lifelike appearances corresponding to spirits' and angels' affections and thoughts. The truth of this is evident also from the visions of the prophets spoken of in places throughout the Word; for all the things that were seen by the prophets are such as appear in heaven before angels' eyes. This explains why mention in the Word is so often made of beasts or animals, each of which serves to mean something belonging to one of the categories of things residing in the human being. As to his outward self the human being is no more than an animal; but his inward self makes him different. By means of his inward self both this inward self and his outward self can be raised towards heaven and up to God, and can as a consequence receive faith and love. This is why animals were used in sacrifices and burnt offerings. The person who knows nothing of all this cannot possibly know the reason why it was commanded to offer young bulls, rams, or he-lambs on one occasion, oxen, she-goats, and she-lambs on another, and he-goats, he-kids, and she-kids of she-goats on yet another. What other reason could there be for these differences? For the meaning of animals or beasts in the Word as forms of good or evils present with a person, and also truths or falsities, see 142, 143, 246, 714, 715, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7523, 7872, 9090; and for their use in sacrifices on account of that meaning, 1823, 2180, 2805, 2807, 2830.

[3] So far however as sacrifices and burnt offerings of those creatures are concerned it should be recognized that,

1. Representative worship among the Jewish and Israelite nation consisted first and foremost in sacrifices and burnt offerings.

2. Sacrifices and burnt offerings in general served to mean the regeneration of a person by means of the truths of faith and forms of the good of love received from the Lord, and in the highest sense the glorification of the Lord's Human.

3. Everything belonging to worship - all the different things constituting it, thus worship in all its variety - was represented by the sacrifices and burnt offerings; and this is why it was decreed that different kinds of living creatures should be used.

[4] But to deal with these considerations in detail,

1. Representative worship among the Jewish and Israelite nation consisted first and foremost in sacrifices and burnt offerings

This is clear from the fact that they were used for every sin and all guilt, and also for every consecration and admission to office, besides being used daily, on every sabbath, at each new moon, and at every feast; and for this reason the altar was the holiest object of all. Every other act of worship among that nation grew out of an occasion for sacrifice, which explains why it says in Daniel, when the abolition of representative worship is the subject, that the sacrifice and the offering will cease, Daniel 9:27, and the continual [sacrifice] will be removed, Daniel 8:10-13; 11:31; 12:11. In particular 'the continual' means the sacrifice that was offered daily, and in general all worship. But see what has been shown already on these matters,

Sacrifices in general mean all representative worship, 923, 2165, 6905, 8680, 8936.

The altar was the chief representative of the Lord and consequently of worship, 2777, 2811, 8935, 8940, 9388, 9389, 9714, 9964.

The ancients before Eber knew nothing about sacrifices, 2180.

Sacrifices were established in Eber's time, existing from then on among the Hebrew nation, and consequently among the descendants of Jacob, and why they did so, 1128, 1343, 2180, 2818.

Sacrifices were not commanded, only permitted, 2180.

[5] 2. Sacrifices and burnt offerings in general served to mean the regeneration of a person by means of the truths of faith in the Lord and forms of the good of love to Him, both received from the Lord

This is clear from the fact that all aspects of worship have regard to purification from evils and falsities, the implantation of truth and good, and the joining together of these, thus to regeneration since by means of those three a person is regenerated. This explains why sacrifices and burnt offerings were offered for every sin and all guilt; and it says, when they were offered, that it was expiated and would be pardoned, Leviticus 4:20, 26, 31, 35; 5:6, 10, 13, 18; 6:7; 7:7; 10:17; 14:18-19; 15:30-31; 16:6, 24; 17:11. The pardoning of sins, expiation, propitiation, and redemption are nothing other than purification from evils and falsities, the implantation of goodness and truth, and the joining together of these, which is regeneration, 9076, 9452-9454, 9937, 9938. The whole process of regeneration is also described by the specific observances belonging to each sacrifice and burnt offering, and a clear view of that process emerges when the internal sense is used to unfold the representative elements of it, 10022.

[6] In the highest sense sacrifices and burnt offerings serve to mean the glorification of the Lord's Human

This is so because all the ritual observances belonging to worship that were established among the Israelite and Jewish nation had regard solely to the Lord; thus more than all else the sacrifices and burnt offerings - by which in general everything belonging to worship was represented, as shown above - had regard to Him. Furthermore the only source of human regeneration is the Lord, 9486, 9487, 9506, 9715, 9809, 10019. When therefore the Word deals with human regeneration the subject in the highest sense is the glorification of the Lord's Human; for the regeneration of a person is an image of the glorification of the Lord, 3138, 3212, 3296, 3490, 4402, 5688. Glorifying His Human implies making it Divine, whereas regenerating a person implies making him heavenly, in order that what is Divine and the Lord's may dwell in him.

[7] 3. Everything belonging to worship - all the different things constituting it, thus worship in all its variety - was represented by the sacrifices and burnt offerings; and this is why it was decreed that different kinds of living creatures should be used

This is clear from all the different situations for which sacrifices and burnt offerings were prescribed - for sins committed through error, and for sins not committed through error; for every trespass and uncleanness, whether on the part of a priest, the whole congregation, a leader, or any ordinary person ¹ ; for cleansing from leprosy; for purification after childbirth; for consecration of the altar, the tent of meeting, and everything in it; for the cleansing of these when Aaron went once a year into the holy of holies; for the admission of Aaron and his sons to the priestly office; for the consecration of Nazirites; and in general at the three feasts, at each new moon, on the sabbaths, and morning and evening ² every day; and in addition votive offerings and free-will offerings.

[8] Since sacrifices and burnt offerings were prescribed for so many different situations and they represented all the different things constituting worship, it was also decreed that different kinds of creatures should be used - young bulls, oxen, and he-goats; rams, she-goats, and he-kids; and he-lambs, she-lambs, and she-kids of she-goats. Sacrifices and burnt offerings of young bull, ox, and he-goat represented the purification and regeneration of the external or natural man; those of ram, she-goat, and he-kid represented the purification and regeneration of the internal or spiritual man; and those of he-lamb, she-lamb, and she-kid of the she-goats represented the purification and regeneration of the inmost or celestial man. For there are three degrees that follow in order in a person, namely celestial, spiritual, and natural, see 9992, 10005, 10017; and if a person is to be regenerated the things that are internal and those that are external must be regenerated, see the places referred to in 9325(end).

[9] But what is meant specifically by the sacrifice and burnt offering of a ram that are referred to in the present chapter is clear from places in the Word where sacrifices and burnt offerings of rams are described or where a ram is mentioned. From those places it is evident that 'a ram' means the good of innocence and charity in the internal man, and that a sacrifice and burnt offering of it mean purification and regeneration of the internal man, and so the implantation of the good of innocence and charity there. This meaning of 'a ram' is clear from the following places: In Isaiah,

All the flocks of Arabia will be gathered to you, the rams of Nebaioth will minister to you; they will come up with acceptance on My altar. Isaiah 60:7.

This refers to the Lord, and to heaven and His Church. 'The flocks of Arabia' are all the forms of good belonging to the internal man, 'the rams of Nebaioth' are the forms of the good of innocence and charity there, 'flocks' being forms of good that belong to the internal man, see 8937, 9135, 'Arabia' a place where good exists, 3268, and 'Nebaioth' those there who are governed by that good, 3268, 3686, 3688.

[10] In Ezekiel,

Arabia and all the princes of Kedar, [these were] the merchants of your hand through [the trading of] small cattle, and rams, and he-goats. Ezekiel 27:21.

This refers to Tyre, by which is meant the Church where cognitions or knowledge of good and truth exist, 1201. 'The merchants' are those who possess them and pass them on, 2967, 4453; 'cattle' are forms of the good of love, 'rams' forms of the good of charity, and 'he-goats' forms of the good of faith. In the Word reference is made to 'flocks', 'small cattle' ³ , and 'members of the flock', for which the original language has distinct and separate terms. By 'flocks' internal things in general are meant, by 'members of the flock' the same things in particular, and by 'small cattle' inmost things in particular. But by 'herds' external things are meant. In Jeremiah,

I will cause them to come down like small cattle to the slaughter, like rams with he-goats. Jeremiah 51:40.

'Small cattle', 'rams', and 'he-goats' here have much the same meaning.

[11] In Ezekiel,

Thus said the Lord Jehovih, Behold, I am judging between members of the flock and members of the flock ⁴ , between rams, and between he-goats. Ezekiel 34:17.

'Between members of the flock and members of the flock' stands for between those with whom interior things of good and of evil are present. 'Between rams and between he-goats' stands for between those with whom charity and consequently faith are present and those with whom truths of faith without charity are present. 'Rams' here have the same meaning as 'sheep', rams being male sheep. For the meaning of 'sheep' as those with whom charity and consequently faith are present, see 4169, 4809; and for that of 'he-goats' as those with whom truths that are called the truths of faith are present but without charity, 4169(end), 4769. The ram and the he-goat in Daniel 8:1-end have the same meaning, as do the sheep and the goats in Matthew 25:32-end.

[12] In Moses,

If a soul has sinned through error he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock. Leviticus 5:15, 18; 6:6.

By sacrifices of rams is meant purification of the internal man and the implantation of the good of innocence there; for sin committed through error is sin owing to ignorance that has innocence within it, and the innocence of ignorance belongs to the internal man.

[13] In the same author,

At new moons they were to offer two young bulls, one ram, and seven lambs, and afterwards a he-goat of the she-goats. The same thing was to be done every day during Passover, and also on the day of the firstfruits. Numbers 28:11, 15, 19, 22, 27, [Numbers 28:30.]

All this was done in order that the purification of the whole person - the external, the internal, and the inmost - might be represented. The purification of the external man was represented by the sacrifice and burnt offering of the young bulls, of the internal by those of the ram, and of the inmost by those of the lambs. And since purification was represented, so too was the implantation of the good of innocence; for a young bull is the good of innocence in the external man, a ram that good in the internal man, and a lamb that good in the inmost man, as has been stated above. The reason why the last of the creatures was a he-goat was that 'a he-goat' means the truth of faith in the external man, and the truth of faith there is last and lowest, 9959. Since the forms of good and the truths present with a person follow one another in this order, therefore also the gifts of the princes of Israel when the altar and the tent of meeting were anointed were a young bull, a ram, and a lamb for burnt offerings, and a he-goat of the she-goats for a sacrifice, Numbers 7:15-17, 21-23, 27-29, 33ff.

From all this it may now be recognized that 'a ram' means the good of innocence and charity in the internal man.

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