10042. And thou shalt take one ram. That this signifies the good of innocence in the internal man, is evident from the signification of a “ram,” as being the good of innocence and of charity in the internal man (of which in what follows). As in this chapter the sacrifices and burnt-offerings of rams and of lambs are treated of, it must be told what was signified by the animals in general that were offered in the sacrifices and burnt-offerings. These animals were oxen, bullocks, he-goats, rams, she-goats, and he-kids; also he-lambs, she-lambs, and she-kids. One who does not know what these animals signify, cannot possibly know what is specifically signified by the sacrifices and burnt-offerings of them. Be it known that all animals on the earth signify such things as are in man, which in general bear relation to the affections of his will and the thoughts of his understanding, thus to goods and truths, for goods are of the will, and truths are of the understanding. And as they bear relation to goods and truths, they also bear relation to love and faith, for all things of love are called goods, and all things of faith are called truths.

[2] That animals of different kinds have such a signification has its cause in the representatives in the other life; for in that life there appear animals of many genera and innumerable species. Such animals there are appearances to the very life, corresponding to the affections and thoughts that exist with the spirits and angels. That this is so can be seen also from the prophetic visions in the Word throughout; for all things seen by the prophets are such as appear before the angels in heaven. From this it is that beasts are so frequently mentioned in the Word, and by everyone of them is signified something that bears relation to such things as are in man (of which above). Neither is man anything but an animal in respect to his external man, but he is distinguished from animals by the internal man, whereby both the internal and the external man can be elevated toward heaven and to God, and thence receive faith and love. From this it is that beasts were employed in the sacrifices and burnt-offerings. He who does not know this, cannot possibly know why it was commanded at one time to offer bullocks, rams, and he-lambs; at another time oxen, she-goats, and she-lambs; and at another he-goats, he-kids, and she-kids; for otherwise what would be the purpose of such things? (That in the Word “beasts” signify goods and evils with man, and also truths and falsities, see n. 142, 143, 246, 714, 715, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7523, 7872, 9090; and that on this account they were employed in the sacrifices, n. 1823, 2180, 2805, 2807, 2830.)

[3] But as regards the sacrifices and burnt-offerings from them, be it known: 1. that the representative worship with the Jewish and Israelitish nation consisted chiefly in sacrifices and burnt-offerings; 2. that the sacrifices and burnt-offerings in general signified the regeneration of man through the truths of faith and the goods of love from the Lord; and in the supreme sense the glorification of the Lord’s Human; 3. that everything of worship, according to the various things of it, was represented by the sacrifices and burnt-offerings, thus with all variety; and that for this reason various kinds of animals were commanded.

[4] But to take up these points in detail: 1. That the representative worship with the Jewish and Israelitish nation consisted chiefly in sacrifices and burnt-offerings, is evident from the fact that they were employed for every sin, and for every guilt; also for every consecration and inauguration; and besides on every day, on every Sabbath, every new moon, and every festival; and that for this reason the altar was the most holy of all things, and all the other things of worship with that nation depended upon these. Therefore where the abolition of representative worship is treated of in Daniel, it is said that “the sacrifice and oblation shall cease” (Daniel 9:27), and “the continual sacrifice shall be removed” (Daniel 8:10-13; 11:31; 12:11). By “the continual sacrifice” is specifically signified the sacrifice that was offered daily, and in general all worship. But see what has already been shown about these things, namely, that sacrifices in general signify all representative worship (n. 923, 2165, 6905, 8680, 8936); that the altar was the principal representative of the Lord and from this of worship (n. 2771, 2811, 8935, 8940, 9388, 9389, 9714, 9964); that the ancients before Eber knew nothing of sacrifices (n. 2180); that by Eber, thus with the Hebrew nation, and from this with the posterity of Jacob, sacrifices were instituted, and why (n. 1128, 1343, 2180, 2818); that sacrifices were not commanded, but permitted (n. 2180).

[5] 2. That sacrifices and burnt-offerings in general signified the regeneration of man through the truths of faith and the goods of love to the Lord from the Lord, is evident from the fact that all things of worship relate to purification from evils and falsities, to the implanting of truth and good, and to their conjunction, thus to regeneration; for by means of these three things man is regenerated; consequently sacrifices and burnt-offerings were offered for every sin and for every guilt; and when they were offered, it is said that expiation was made and that pardon would be granted (Leviticus 4:20, 26, 31, 35; 5:6, 10, 13, 1 5:16, 18; 6:7; 7:7; 10:17; 14:18-19; 15:30-31; 16:6, 24; 17:11). The pardon of sins, expiation, propitiation, and redemption, are also nothing else than purification from evils and falsities, the implantation of good and truth, and their conjunction, thus regeneration (n. 9076, 9452-9454, 9937, 9938). Every process of regeneration is also described by the special rituals of the several sacrifices and burnt-offerings, and it is opened when the representatives are unfolded by means of the internal sense (n. 10022).

[6] That in the supreme sense the sacrifices and burnt-offerings signify the glorification of the Lord’s Human, is because all the rituals of worship instituted with the Israelitish and Jewish nation regarded the Lord alone; thus the sacrifices and burnt-offerings especially regarded Him, because by them in general was represented everything of worship, as has been shown above. Moreover, the regeneration of man is from no other source than the the Lord, (n. 9506, 9715, 9486, 9487, 9809, 10019); and therefore where the regeneration of man is treated of in the Word, in the supreme sense the glorification of the Lord’s Human is treated of; for the regeneration of man is an image of the glorification of the the Lord, (n. 3138, 3212, 3296, 3490, 4402, 5688). To glorify the Human is to make it Divine, but to regenerate man is to make him heavenly, in order that the Divine of the Lord may dwell in him.

[7] 3. That everything of worship, according to the various things of it, was represented by the sacrifices and burnt-offerings, thus with all variety, and that for this reason various kinds of animals were commanded, is evident from the various things for which sacrifices and burnt-offerings were made; namely, for sins by error, and for sins not by error; for every transgression and uncleanness, whether with the priest, or with the whole assembly, or with a prince, or with any soul; for cleansing from leprosy; for purification after child-bearing; for the consecration of the altar, of the Tent of meeting and of all things therein; for the cleansing of the same when Aaron once every year entered into the holy of holies; for the inauguration of Aaron and his sons into the priesthood; for the consecration of the Nazirites; and in general on the three feasts, on each of the new moons, on the Sabbaths, and daily in the morning and between the evenings; besides the votive and voluntary offerings.

[8] As there were sacrifices and burnt-offerings for such various purposes, and by them were represented the various things of worship, therefore also the various kinds of animals that were to be offered were commanded; namely, bullocks, oxen, and he-goats; rams, she-goats, and he-kids; he-lambs, she-lambs, and she-kids; and by the sacrifices and burnt-offerings from the bullock, ox, and he-goat were represented the purification and regeneration of the external or natural man; by those from the ram, she-goat, and he-kid were represented the purification of the internal or spiritual man; and by those from the he-lamb, she-lamb, and she-kid were represented the purification or regeneration of the inmost or celestial man. (That there are three things that are in succession with man: the celestial, the spiritual, and the natural, see n. 9992, 10005, 10117; and that in order to be regenerated a man must be regenerated as to things internal and also external, see the places cited in n. 9325 the end.)

[9] But what is specifically signified by the sacrifice and the burnt-offering from a ram, which are treated of in this chapter, is evident from the passages in the Word where sacrifices and burnt-offerings from a ram are described, and where a ram is mentioned; from which it is plain that by a “ram” is signified the good of innocence and of charity in the internal man; and by the sacrifice and burnt-offering from it, the purification and regeneration of the internal man; thus the implantation of the good of innocence and charity therein. That this is signified by a “ram,” is evident from the following passages.

In Isaiah:

All the flocks of Arabia shall be gathered together to thee, the rams of Nebaioth shall minister to thee; they shall come up with acceptance on Mine altar (Isaiah 60:7); where the subject treated of is the Lord and His heaven and church; “the flocks of Arabia” denote all the goods of the internal man; “the rams of Nebaioth” denote the goods of innocence and of charity there. (That “flocks” denote the good of the internal man, see n. 8937, 9135; that “Arabia” denotes where good is, n. 3268; that “Nebaioth” denotes those who are there in this good, n. 3268, 3686, 3688.)

[10] In Ezekiel:

Arabia and all the princes of Kedar, the traders of thy hand in small cattle, and rams, and he-goats (Ezekiel 27:21);

speaking of Tyre, by which is signified the church where are the knowledges of good and truth (n. 1201); “traders” denote those who have these knowledges and communicate them (n. 2967, 4453); “small cattle” denote the goods of love; “rams,” the goods of charity; and “he-goats,” the goods of faith. In the Word mention is made of “flocks,” “small cattle” [pecora], and “cattle” [pecudes], which in the original tongue are distinguished by their names, and by “flocks” are signified in general internal things; by “cattle,” the same specifically, and by “small cattle,” inmost things specifically; but by “herds” are signified external things.

In Jeremiah:

I will bring them down like small cattle to the slaughter, like rams with he-goats (Jeremiah 51:40);

by “small cattle,” “rams,” and “he-goats” similar things are here signified.

[11] In Ezekiel:

Thus said the Lord Jehovih, Behold I judge between cattle and cattle, and between the rams and the he-goats (Ezekiel 34:17);

“between cattle and cattle” denotes between those who are in the interior things of good and of evil; “between the rams and the he-goats” denotes between those who are in charity and thence in faith, and those who are in the truths of faith without charity; “rams” here signify the like as sheep, for rams are the males of sheep (that “sheep” denote those who are in charity and from this in faith, see n. 4169, 4809; and that “he-goats” denote those who are in truths, which are called the truths of faith, without charity, n. 4169, 4769). Like things are signified by the “ram” and the “he-goat” in Daniel 8; and by the “sheep” and the “he-goats” in Matthew 25:32.

[12] In Moses:

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

by the sacrifices from a ram is signified the purification of the internal man and the implantation of the good of innocence therein; for “sin through error” denotes sin from ignorance in which is innocence, and the innocence of ignorance is of the internal man.

[13] In the same:

In the new moons they were to offer two bullocks, one ram, and seven he-lambs; and afterward a he-goat; in like manner on every day of the passover; and on the day of the firstfruits (Numbers 28:11, 15, 19, 22, 27);

this was in order that there might be represented the purification of the whole man, as well external as internal and inmost; by the sacrifice and burnt-offering from bullocks, the purification of the external man; from a ram, the purification of the internal man; and from the lambs, the purification of the inmost man. And as purification was represented, so also was the implanting of the good of innocence, for a “bullock” denotes the good of innocence in the external man; a “ram,” in the internal, and a “he-lamb” in the inmost, as said above; that the last of them was a he-goat was because by a “he-goat” is signified the truth of faith in the external man, and the truth of faith there is the ultimate (n. 9959). As the goods and truths with man follow in this order, therefore also the presents of the princes of Israel, when the altar and the Tent of meeting were anointed, were a bullock, a ram, and a he-lamb for burnt-offerings; and a he-goat for a sacrifice (Numbers 7:15-17, 21-23, 27-29, 33, and following verses). From all this it can now be seen that a “ram” signifies the good of innocence and of charity in the internal man.

2830. And behold a ram. That this signifies the spiritual from the human race, is evident from the signification of a “ram,” as explained in what follows. It is known within the church that the burnt-offerings and sacrifices in the representative Jewish and Israelitish Church signified the Lord’s Divine Human; but the burnt-offerings and sacrifices from lambs signified one thing, those from sheep and she-goats another, and those also from kids, rams, and he-goats, and from oxen, bullocks, and calves, and from turtledoves and the young of pigeons, other things; and in like manner the meat-offerings and libations. In general they signified the Divine celestial, Divine spiritual, and Divine natural things which belong to the Lord; and hence they signified the celestial, spiritual, and natural things which are from Him in His kingdom, consequently in everyone who is a kingdom of the Lord; which may also be seen from the Holy Supper, which succeeded the burnt-offerings and sacrifices. The bread and wine therein signify the Lord’s Divine Human; the bread His Divine celestial, and the wine His Divine spiritual; they consequently signify His love toward the universal human race; and on the other hand the love of the human race to the the Lord, (n. 2343, 2359). Hence it is manifest that the burnt-offerings and sacrifices involved celestial worship from love to the Lord, and spiritual worship from charity toward the neighbor and the derivative faith in the the Lord, (n. 922, 923, 1823, 2180). What the celestial is, and what the spiritual, or what are the celestial and the spiritual in the Lord’s kingdom or in His church, has been frequently stated (see n. 1155, 1577, 1824, 2048, 2088, 2184, 2227, 2669, 2708, 2715).

[2] That a “ram” therefore signifies the Lord’s Divine spiritual, and consequently the spiritual with man, or what is the same, those of the human race who are spiritual, may be seen from the burnt-offerings and sacrifices made from rams; in that when Aaron and his sons were sanctified to perform the ministry, that is, when they were inaugurated, they were to offer one bullock for sin, the blood of which was to be sprinkled upon the horns of the altar, and the rest poured at the bottom of it; also that one ram was to be killed, and his blood sprinkled round the altar, and then the whole ram was to be burnt for a burnt-offering; and that the blood of the other ram that was killed was to be sprinkled upon the tip of Aaron’s ear, and upon the thumb of his hand and the great toe of his foot; and that after it was waved, it was to be burnt upon the burnt-offering (Exodus 29:1-35; Leviticus 8:1 to the end, and Leviticus 9:2 to the end). That all these rites were holy is evident; but they were holy from their representing and signifying holy things. Otherwise to slaughter a bullock and to sprinkle his blood upon the horns of the altar and pour the rest at its base, and to slaughter one ram and sprinkle his blood round the altar and then to burn him, and to sprinkle the blood of the other ram upon the tip of Aaron’s ear and the thumb of his hand and the great toe of his foot, also to wave it, and to burn it upon the burnt-offering—all these things would have had no holiness and thus would have effected no worship unless they had represented holy things. But what each particular represented can be evident to no one except from the internal sense. That the bullock which was for sin signified the Lord’s Divine natural, and the ram His Divine spiritual, and that it signified also those who are spiritual of the human race, may be seen from the signification of a “bullock” and a “ram” in the Word. Inaugurations into the priesthood were made by spiritual things, for by spiritual things a man is introduced into celestial things; or what is the same, by the truths of faith into the good of love. In like manner when Aaron entered into the holy place, he was to offer a bullock for sin, and a ram for a burnt-offering (Leviticus 16:2-3).

[3] That the Nazirite, when the days of his Naziriteship were fulfilled, was to offer a whole lamb a son of a year, for a burnt-offering, and one ewe-lamb a daughter of a year, entire, for sin, and one whole ram for peace-offerings (Numbers 6:13-17), was because the Nazirite represented the celestial man, who is a likeness of the the Lord, (n. 51, 52, 1013). The celestial man is such that he is in celestial love, that is, in love to the Lord, and thence in celestial truth (n. 202, 337, 2069, 2715, 2718); he was therefore to sacrifice a lamb and a ewe-lamb, by which the celestial was signified; and also a ram, by which the spiritual was signified. At the festivals, bullocks, rams, and lambs were sacrificed-as on the first day of the feast of the unleavened bread, two bullocks, one ram, and seven lambs, with their meat-offering, for a burnt-offering (Numbers 28:18-20). On the day of the firstfruits also, two bullocks, one ram, and seven lambs, with their meat-offering, for a burnt-offering (Numbers 28:26-25). On the new moons, two bullocks, one ram, and seven lambs, with their meat-offering, for a burnt-offering (Numbers 28:11-12). In the seventh month, on the first of the month, one bullock, one ram, and seven lambs, with their meat-offering. On the fifteenth day of the seventh month, thirteen bullocks, two rams, and fourteen lambs. (See also Numbers 29:1-2, 12-14, 17-18, 20-22, 24, 26-36.) The “bullocks” and the “rams” signified spiritual things, but the “lambs” celestial things; for at the feasts they had to be sanctified and introduced by spiritual things.

[4] As “rams” signified the Divine spiritual of the Lord’s Divine Human, as also the spiritual things with man, therefore where the new temple and New Jerusalem, that is, the Lord’s spiritual kingdom, is spoken of, it is said in Ezekiel, that when they had made an end of cleansing the altar there, they were to offer a bullock for a sin-offering, and a ram for a burnt-offering, and were to offer the goat of the sin-offering every day for seven days, and a bullock and a ram (Ezekiel 43:23-25); and that on this day the prince should prepare the bullock of the sin-offering for all the people, and on the seven days of the feast seven bullocks, and seven rams, with the meat-offering, for a burnt-offering (Ezekiel 45:22-24); and that on the day of the sabbath he should prepare six lambs and a ram (Ezekiel 46:4, 6).

[5] That by the new temple and the New Jerusalem in the universal sense is signified the Lord’s kingdom, may be seen above (n. 402, 940); in particular the New Church (n. 2117). That there are not burnt-offerings and sacrifices there, may be known to everyone, which shows that by these are signified the celestial things of love, and the spiritual things of faith; for these are of the Lord’s kingdom; and thus such things are here signified by “bullocks,” “rams,” and “lambs.” That “bullocks” and “rams” signify spiritual things, is evident from the several particulars in the internal sense; in general from this, that by the “new temple” and the “New Jerusalem” the Lord’s spiritual kingdom is specifically signified, but by “Zion” the celestial kingdom.

[6] That a “ram” signifies that which is spiritual, or what is the same, those who are spiritual, is plain also in Daniel; in that a ram was seen by him standing before the river, which had two horns; afterwards a he-goat of the goats, which smote him, broke his horns, and trampled him down (Daniel 8:3-4, and the following verses); where nothing else is meant by the “ram” than the spiritual church, and by the “he-goat of the goats” than those who are in faith separated from charity, or in truth separate from good, who by successive steps uplift themselves against good, and at length against the Lord-which is also described.

In Samuel:

Samuel said to Saul, Hath Jehovah as great pleasure in burnt-offerings and sacrifices as in hearkening to the voice of Jehovah? Behold to hearken is better than sacrifice, and to obey than the fat of rams (1 Samuel 15:22); where because obedience is treated of, so is truth, which is spiritual; and these words were said to the king, by whom also is signified truth (n. 1672, 2015, 2069). It is not therefore said, “better than the fat of oxen,” or of “lambs,” but “better than the fat of rams.”

[7] In David:

When Israel went out of Egypt, the house of Jacob from a people of strange language, Judah became His sanctuary, Israel His dominion. The sea saw it, and fled, and the Jordan turned back; the mountains leaped like rams, the hills like the sons of the flock. What aileth thee, O thou sea, that thou fleest? thou Jordan, that thou turnest back; ye mountains, that ye skip like rams? ye hills, like the sons of the flock? Thou travailest, O earth, at the presence of the Lord, at the presence of the God of Jacob, who turned the rock into a pool of waters, and the flint into a fountain of waters (Psalms 114:1 to the end);

here in the internal sense the subject treated of is spiritual good after regeneration, and it is described in respect to its quality; its celestial spiritual by the “mountains leaping like rams;” and its celestial natural by the “hills like the sons of the flock.” (That “mountains” are the celestial things of love, may be seen above, (795), 1430.) Everyone may know that in these, as in the rest of the words of David, there are holy things, but in the internal sense; and that something is signified by the mountains skipping like rams, and the hills like the sons of the flock, and by the earth travailing at the presence of the Lord; which things, without the internal sense, are words of no meaning.

[8] So with these words in Moses:

He maketh him ride on the high places of the earth, and to eat the increase of the earth, and He maketh him to suck honey out of the rock, and oil out of the flint of the rock; butter of kine and milk of the flock, with fat of lambs, and of rams the sons of Bashan, and he-goats with the fat of kidneys of wheat; and of the blood of grapes thou shalt drink unmixed wine (Deuteronomy 32:13-14);

“rams the sons of Bashan” denotes celestial spiritual things (what celestial spiritual things are, may be seen above, n. 1824).

In David:

I will offer unto Thee burnt-offerings of fatlings with the incense of rams, I will offer bullocks with goats (Psalms 66:15);

“burnt-offerings of fatlings” denotes the celestial things of love; and the “incense of rams,” the spiritual things of faith.

[9] In Ezekiel:

Arabia and all the princes of Kedar were the merchants of thy hand: in lambs, in rams, and he-goats (Ezekiel 27:21); where Tyre is treated of, by which those are signified who are in the knowledges of good and truth (n. 1201); “Arabia” denotes their wisdom; the “princes of Kedar,” their intelligence; “lambs,” celestial things; “rams,” spiritual things; and “he-goats,” natural things, which follow in order.

In Isaiah:

All the flock of Kedar shall be gathered together unto Thee, the rams of Nebaioth shall minister unto Thee; they shall come up with acceptance on Mine altar, and I will adorn the house of My adornment (Isaiah 60:7);

here the Lord’s Divine Human is treated of; the “flock of Kedar” denotes Divine celestial things; and the “rams of Nebaioth,” Divine spiritual things. From all this it is now evident that a “ram” in the internal sense signifies the Lord’s Divine spiritual, and hence the spiritual in men, or what is the same, those of the human race who are spiritual.