3519. And take me from thence two good kids of the she-goats. That this signifies the truths of this good, is evident from the signification of “kids of the she-goats,” as being the truths of good, concerning which in what follows. The reason there were two, is that as in the rational, so in the natural, there are things which are of the will and things which are of the understanding. The things in the natural that have relation to the will are delights, and those which have relation to the understanding are memory-knowledges, and in order to be something these two must be conjoined together.

[2] That “kids of the she-goats” signify the truths of good, may be seen from those passages of the Word where “kids” and “she-goats” are mentioned. Be it known that in the genuine sense all the tame and useful beasts mentioned in the Word signify the celestial things of good and the spiritual things of truth (see n. 45, 46, 142, 143, 246, 714, 715, 2180, 2781, 3218); and because there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths, one kind is signified by one beast, and another by another; thus one kind is signified by a “lamb,” another by a “kid,” another by a “sheep,” by a “she-goat,” a “ram,” a “he-goat,” a “bullock,” an “ox;” another also by a “horse” and by a “camel;” another likewise by birds; and also another by the beasts of the sea, as by “whales” and “fishes.” There are more genera of celestial and spiritual things than can be enumerated, consequently of goods and truths, although when the celestial or good is mentioned, and also the spiritual or truth, it appears as if it were not manifold, but only one. But how manifold they both are, or how innumerable their genera are, may be seen from what has been said concerning heaven (n. 3241), namely, that it is distinguished into innumerable societies, and this according to the genera of celestial and spiritual things, or of the goods of love and thence of the truths of faith; and moreover every single genus of good, and every single genus of truth, has innumerable species into which the societies of each genus are distinguished, and every species in like manner.

[3] The most universal genera of good and truth are what were represented by the animals that were offered in the burnt-offerings and sacrifices; and because the genera are most distinct from one another it was expressly enjoined that such and no other should be offered-in some cases, for instance, male and female lambs, also male and female kids; in some cases rams and sheep, and also he-goats; but in others, calves, bullocks, and oxen; also pigeons and turtle-doves (n. 922, 1823, 2180, 2805, 2807, 2830, 3218). What was signified by “kids” and “she-goats” may be seen both from the sacrifices in which they were offered, and also from other passages in the Word; whence it is evident that male and female “lambs” signified the innocence of the internal or rational man, and that “kids” and “she-goats” signified the innocence of the external or natural man, thus the truth and good thereof.

[4] That the truth and good of the innocence of the external or natural man is signified by “kids” and “she-goats” is evident from the following passages in the Word.

In Isaiah:

The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the sheep ¹ together; and a little child shall lead them (Isaiah 11:6); where the Lord’s kingdom is treated of, and a state of no fear from evil, or of no dread on account of hell, because one of presence with the Lord. The “lamb” and the “kid” denote those who are in innocence, and because these are the safest of all, they are mentioned first.

[5] When all the firstborn of Egypt were smitten, it was commanded that they should slay perfect and male young of the flock, of lambs or of kids, and should put some of the blood on the door-posts and on the lintel of the houses, and thus there should not be a plague on them from the destroyer (Exodus 12:5, 7, 13). The “firstborn of Egypt” denotes the good of love and charity extinct (n. 3325); “lambs” and “kids” are states of innocence; and those who are in these states are safe from evil, for all in heaven are protected by the Lord through states of innocence; and this protection was represented by the slaying of a lamb or kid, and by the blood upon the door-posts and lintel of the houses.

[6] When Jehovah appeared to anyone through an angel, a kid of the goats was sacrificed, lest the man should die-as when he appeared to Gideon (Judges 6:19), and to Manoah (13:15-16, 19). The reason was that Jehovah or the Lord cannot appear to anyone, not even to an angel, unless he to whom He appears is in a state of innocence; and therefore as soon as the Lord is present with anyone he is let into a state of innocence; for the Lord enters through innocence, even with the angels in heaven. On this account no one can come into heaven unless he has somewhat of innocence, according to the words of the Lord in Matthew 18:3; Mark 10:15; Luke 18:17. That men believed they should die when Jehovah appeared, unless they offered such a burnt-offering may be seen in Judges 13:22-23.

[7] Inasmuch as genuine conjugial love is innocence (see n. 2736), it was customary in the representative church to enter in unto a wife by a present of a kid of the she-goats; as we read of Samson (Judges 15:1); likewise of Judah when he went in unto Tamar (Genesis 38:17, 20, 23). That a “kid” and a “she-goat” signified innocence, is also evident from the sacrifices of guilt, which they were to offer when anyone had sinned through error (Leviticus 1:10; 4:28; 5:6); sin through error is a sin of ignorance in which is innocence. The same is evident from the following Divine command in Moses:

The first of the first-fruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother’s milk (Exodus 23:19; 34:26); where by the “first-fruits of the ground, which they were to bring into the house of Jehovah,” is signified the state of innocence which is in infancy; and by “not seething a kid in its mother’s milk,” that they should not destroy the innocence of infancy. Because these things are signified, in both passages the one command follows the other without a break; and yet in the literal sense they appear to be altogether different; but in the internal sense they cohere together.

[8] Because as before said “kids” and “she-goats” signified innocence, it was also commanded that the curtain of the tent over the tabernacle should be made of the wool of she-goats (Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14), for a sign that all the holy things therein represented derived their essence from innocence. By the “wool of she-goats” is signified the ultimate or outermost of the innocence that is in ignorance, such as exists with the Gentiles; and who in the internal sense are the “curtains” of the tabernacle. From all this it is evident what and of what quality are the truths of good that are signified by the “two good kids of the she-goats” concerning which Rebekah his mother spoke unto Jacob her son, namely, that they are those of innocence or of infancy, being in fact those which Esau was to bring to his father Isaac; concerning which above (n. 3501, 3508); and which indeed were not these truths of good, but at first appeared as if they were; and it is for this reason that by means of these Jacob simulated Esau.

Poznámky pod čarou:

10132. Two lambs, sons of a year, day by day. That this signifies the good of innocence in every state, is evident from the signification of “lambs,” as being the good of innocence (of which below); from the signification of “lambs sons of a year” as being the quality of infancy, in which nevertheless truths have been implanted (of which also below); and from the signification of “day by day,” as being in every state. For by “day” is signified state, and by the “morning” of the day and by its “evening” in which the burnt-offerings of lambs were offered, is signified every state. (That “day” denotes state, see n. 893, 2788, 3462, 3785, 4850, 7680; and that changes of states are as the alternations of the day in respect to morning, noon, evening, night, and again morning, see n. 5672, 5962, 6110, 8426)

[2] That “lambs” denote the good of innocence, is evident from the passages in the Word where “lambs” are mentioned, as in Isaiah:

The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them; the sucking child shall play on the hole of the viper, and the weaned child shall put his hand on the basilisk’s den; they shall not corrupt themselves in all the mountain of My holiness. And it shall come to pass in that day, that the root of Jesse, which standeth for an ensign of the peoples, shall the nations seek, and his rest shall be glory (Isaiah 11:6, 8-10).

There is here described the state of peace and innocence in the heavens and in the church after the Lord came into the world; and as a state of peace and innocence is described, mention is made of a “lamb,” a “kid,” and a “calf,” also of a “little child,” a “sucking child,” and a “weaned child,” and by all of these is signified the good of innocence-the inmost good of innocence by a “lamb,” the interior good of innocence by a “kid,” and the exterior good of innocence by a “calf;” the like is signified by a “child,” a “sucking child” and a “weaned child;” the “mountain of My holiness” denotes the heaven and the church where is the good of innocence; the “nations” denote those who are in this good; “the root of Jesse” denotes the Lord from whom is this good; the good of love from Him to Him, which is also called celestial good, is the good of innocence.

[3] That a “lamb” denotes the good of innocence in general, and specifically the inmost good of innocence, is evident from its being mentioned first, and also from the fact that the Lord Himself is called a “Lamb” as will be seen in what follows. (That a “kid” denotes the interior good of innocence, see n. 3519, 4871; that a “calf” or a “bullock” denotes the exterior good of innocence, n. 430, 9391; a “child,” innocence, n. 5236; in like manner a “sucking child,” a “weaned child,” or “infant,” n. 430, 2280, 3183, 3494, 5608; the “mountain of holiness” denotes where the good of love to the Lord is, see n. 6435, 8758; and “nations” denote those who are in this good, n. 1416, 6005.) That the good of love to the Lord, which is called celestial good, is the good of innocence, is evident from those who are in the inmost heaven, who because they are in this good appear naked, and like infants, for the reason that nakedness denotes innocence, and likewise infancy (see the places cited in n. 9262, and n. 3887, 5608).

[4] It is said that “the wolf shall abide with the lamb,” because by a “wolf” are signified those who are against innocence, as also is the case in the following passages:

The wolf and the lamb shall feed together; they shall not do evil nor destroy in all the mountain of My holiness (Isaiah 65:25);

Jesus said to the disciples whom He sent forth, Behold, I send you forth as lambs in the midst of wolves (Luke 10:3).

[5] As when the Lord was in the world He was innocence itself in respect to His Human, and as consequently everything that belongs to innocence proceeds from Him, the Lord is called “the Lamb,” and “the Lamb of God,” as in Isaiah:

Send ye the Lamb of the Ruler of the land from the rock toward the wilderness, unto the mountain of the daughter of Zion (Isaiah 16:1).

He was oppressed, and He was afflicted, yet He opened not His mouth; He is led as a Lamb to the slaughter (Isaiah 53:7).

John the Baptist saw Jesus coming, and said, Behold the Lamb of God who taketh away the sin of the world (John 1:29, 36).

The Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Revelation 7:17).

These are they who have not been defiled with women; these are they who follow the Lamb whithersoever He goeth; these were bought from among men, firstfruits to God and the Lamb (Revelation 14:4).

Besides many other passages in the Revelation, as (Revelation 5:6) 5:6, 8, 12-13; 6:1, 16; 7:9-10, 14; 12:11; 13:8; 14:1; 15:3; 17:14; 19:7, 9; 21:9, 14, 22-23, 27; 22:1, 3.

[6] As” lambs” denote those who are in innocence, therefore the Lord said to Peter, first, “Feed My lambs,” and afterward, “Feed My sheep,” and again, “Feed My sheep” (John 21:15-17); “lambs” here denote those who are in the good of love to the Lord, for these are in the good of innocence more than all others; but “sheep” denote those who are in the good of charity toward the neighbor, and who are in the good of faith.

[7] The like is signified by “lambs” in Isaiah:

Behold the Lord Jehovih cometh in strength, and His arm shall rule for Him. He shall feed His flock like a shepherd, He shall gather the lambs in His arm, and carry them in His bosom, and shall gently lead the sucklings (Isaiah 40:10-11).

That these things were said of the Lord is evident, because by “lambs” are meant those who are in love to Him, thus who are in the good of innocence, wherefore it is said that “He will gather them in His arm, and carry them in His bosom;” for they are conjoined with the Lord by love, and love is spiritual conjunction; and for this reason it is also added that “He will gently lead the sucklings,” for “sucklings” and “infants” denote those who are in the good of innocence (see n. 430, 2280, 3183, 3494).

[8] From all this it can now be seen what is signified by the burnt-offerings and sacrifices of lambs, and why they were to be made every day, every Sabbath, every new moon, and at every feast, and every day on the feast of the passover; and why at the feast of the passover the lamb that was called the paschal lamb was to be eaten, of which it is thus written in Moses:

This month shall be to you the head of the months; this shall be the first month of the year in respect to you; ye shall take a male cattle from the lambs or from the kids; and they shall take of the blood, and put it upon the two posts, and upon the lintel, and upon the houses wherein they shall eat it; they shall not eat of it raw, nor boiled in waters, but roast with fire (Exodus 12:2, and following verses).

By “the feast of the passover” was signified the liberation from damnation of those who receive the Lord in love and faith (n. 9286-9292); thus who are in the good of innocence, for the good of innocence is the inmost of love and faith, and is their soul; wherefore it is said that they should “put the blood of it upon the posts, the lintel, and the houses,” for where the good of innocence is, there hell cannot enter. They were to eat it “roast with fire,” because by this was signified the good of celestial love, which is the good of love to the Lord from the Lord.

[9] As a “lamb” signified innocence, therefore when the days of purifying after childbirth had been fulfilled, there were offered:

A lamb the son of a year for a burnt-offering; and the son of a pigeon or a turtle-dove, for a sacrifice (Leviticus 12:6).

By “the son of a pigeon” and by “a turtle-dove” was signified innocence in like manner as by a “lamb;” by “childbirth” in the spiritual sense is signified the birth of the church, which is that of the good of love, for no other birth is understood in heaven; and by the burnt-offering and sacrifice from these is signified purification from evils through the good of innocence; for this good is that into which the Divine flows, and through which it purifies.

[10] He who sinned through error was to offer a lamb, or a kid of the goats, or two turtle-doves, or two sons of pigeons, for guilt (Leviticus 5:1-13), for the reason that sin through error is sin from ignorance, and if in ignorance there is innocence, purification is effected. Concerning the Nazirite also it is said:

When he has fulfilled his Naziriteship, he shall offer a lamb the son of a year for a burnt-offering, and a ewe lamb the daughter of a year for a sacrifice of sin, and one ram for a eucharistic sacrifice, also a basket of unleavened things, cakes mixed with oil, and wafers of unleavened things anointed with oil (Numbers 6:13-15);

by all these things, namely, the “lamb,” the “ewe lamb,” the “ram,” the “unleavened breads,” the “wafers,” and the “oil,” are signified celestial things, that is, those which are of love to the Lord from the Lord. These were to be sacrificed by the Nazirite after the fulfilling of the days of the Naziriteship, because the Nazirite represented the celestial man, or the Lord as to the Divine celestial. The Divine celestial is the Divine of the Lord in the inmost heaven; and this Divine is innocence.

[11] From all this it can be seen that by a “lamb” is signified the good of innocence; for by all the beasts that were sacrificed something of the church was signified, as can be very well seen from the fact that the Lord Himself is called a “Lamb,” as is evident from the passages above cited; and likewise that those are called “lambs” who love the Lord, as in Isaiah 40:10-11, and in John 21:15; and that upright men are also called “sheep” (as in Matthew 15:21-29; 25:31-41; 26:31; John 10:7-16, 26-31; 21:16-17; and in other places); and evil men are called “goats” (Matthew 25:31; Zech. 10:3; Daniel 8:5-11, 25). (That all useful and gentle beasts signify good affections and inclinations; but that useless and fierce ones signify evil affections and inclinations, see th e places cited in n. 9280.)

[12] The good of innocence is signified not only by a “lamb,” but also by a “ram,” and by a “bullock,” but with the difference that by a “lamb” is signified the inmost good of innocence; by a “ram,” the interior or middle good of innocence; and by a “bullock,” the external good of innocence. The good of innocence in every one must be external, internal, and inmost, in order that the man may be regenerated, for the good of innocence is the very essence of all good. As these three degrees of innocence are signified by a “bullock,” a “ram,” and a “lamb,” therefore these three were offered for sacrifice and burnt offering when purification was represented by this good, as was done in each of the new moons, the feasts, the day of firstfruits, and when the altar was inaugurated (as is evident in Numbers 7:15, 21, 27, 38; 28, 29). (That a “bullock” denotes the external good of innocence, see n. 9391, 9990; and a “ram,” the internal good of innocence, n. 10042.) (As regards innocence and its quality with infants, also with the simple who are in ignorance, and with the wise, see the places cited in n. 10021.)

[13] By its being said that the lamb which was to be offered for a burnt-offering should be “the son of a year,” was signified that it then was a lamb, for when it exceeded a year, it was a sheep; and because a lamb was as it were an infant sheep, by it was signified such good as is of infancy, which is the good of innocence; hence also it was that lambs were to be offered for a burnt-offering in the first month of the year at the time of the passover (Exodus 12:2, and following verses; Numbers 28:16, 28:19); on the day of the firstfruits (Numbers 28:26-27); and on the day in which they waved the sheaf (Leviticus 23:11-12); for by the first month of the year, and by the day of the firstfruits, and by the day of waving the sheaf, there was also signified a state of infancy, thus a state of innocence.