2830# "看哪，有一只公绵羊"象征人类中的属灵之人，这一含义可以从"公绵羊"的象征意义中得出。在教会传统中，众所周知，犹太和以色列的代表性教会中的燔祭和祭祀都象征着主的神性之人。然而，不同动物的祭祀有着不同的含义：羊羔、绵羊、山羊、山羊羔、公绵羊、公山羊、公牛、小公牛、牛犊，以及斑鸠和鸽子，甚至素祭和奠祭，都各有其特定的象征意义。
总的来说，这些祭祀象征了主的神性属天、神性属灵和神性自然的属性。同时，它们也代表了在主的王国中，以及在每个属于主王国的人身上，源自主的属天、属灵和自然的品质。
这种象征意义也可以从后来取代燔祭和祭祀的圣餐中看出。在圣餐中，饼和酒象征主的神性之人，其中"饼"象征他的神性属天性质，"酒"象征他的神性属灵性质。因此，这些元素代表主对全人类的爱，以及人类对主的爱（参2343，2359节）。
由此可见，燔祭和祭祀包含了两个层面的敬拜：一是源于对主之爱的属天敬拜，二是源于对邻舍之爱的属灵敬拜，这两者都源于对主的信仰（参922，923，1823，2180节）。
关于属天和属灵的概念，以及在主的王国或教会中什么是属天的人和属灵的人，我们已经多次讨论过（参1155， 1577， 1824， 2048， 2088， 2184， 2227， 2669， 2708， 2715节）。
【2】"公绵羊"在圣经中象征主的神性之属灵性质，同时也代表人的属灵性质。换句话说，它象征着人类中具有属灵性质的个体。这一含义可以从圣经中描述的公羊祭祀仪式中得到印证。
让我们以亚伦和他儿子们的祭司就职仪式为例。在这个仪式中，他们需要献上一只公牛犊作赎罪祭，将其血洒在祭坛的四角和基座周围。接着，他们要宰杀一只公绵羊，将其血洒在祭坛四周，然后将整只公绵羊焚烧作为燔祭。还有另一只公绵羊被宰杀，其血被用来抹在亚伦的右耳垂、右手大拇指和右脚大拇指上。这只公绵羊在经过摇祭仪式后，最终被焚烧在燔祭上。这些细节记载在《出埃及记》29:1-35和《利未记》8:1-9:2以及后续的内容中。
这些仪式的神圣性不仅仅在于其外在的行为，更重要的是它们所代表和象征的深层属灵含义。如果没有这些象征意义，这些看似复杂的仪式——宰杀动物、洒血、焚烧等——就会失去其神圣性和敬拜的意义。每个细节背后的具体含义只有通过深入理解圣经的内在意义才能完全领会。
在这个象征体系中，作为赎罪祭的公牛犊代表主的神性之自然性质，而公绵羊则象征主的神性之属灵性质，同时也代表人类中具有属灵性质的个体。这种解释基于圣经中对"公牛犊"和"公绵羊"的一贯象征意义。
值得注意的是，祭司的就职仪式是通过属灵的方式进行的。这反映了一个重要的属灵原则：人是通过属灵的途径被引导进入属天的事物中，或者说，通过信仰的真理被引导进入仁义的良善中。同样，当亚伦进入圣所时，他要献上一只公牛犊作赎罪祭，一只公绵羊作燔祭（利未记16:2，3）。
【3】拿细耳人，当他的拿细耳期满时，要献一岁的公羊羔一只作燔祭，一岁的母羊羔一只作赎罪祭，和一只公绵羊作平安祭（民数记6:13，14，16，17）；这是因为"拿细耳人"象征属天的人，他是主的样式（参51，52，1013节）。属天的人处于属天之爱中，也就是对主的爱中，并因此处于属天的真理中（参202，337，2069，2715，2718节）。因此他必须献祭"公羊羔和母羊羔"，这些象征属天的事物；还有"公绵羊"，象征属灵的事物。
在节期中献祭公牛、公绵羊和羊羔，例如在无酵节的第一天，要献两只公牛，一只公绵羊，和七只羊羔，连同素祭，作为燔祭（民数记28:18-20）。在初熟节，也要献两只公牛，一只公绵羊，和七只羊羔，连同素祭，作为燔祭（民数记28:26-28）。在月朔，要献两只公牛，一只公绵羊，和七只羊羔，连同素祭，作为燔祭（民数记28:11，12）。在七月初一，要献一只公牛，一只公绵羊，七只羊羔，连同素祭。在七月十五日，要献十三只公牛，两只公绵羊，十四只羊羔；依此类推（民数记29:1，2，12-14，17，18，20-24，26-36）。"公牛和公绵羊"象征属灵的事物，而"羊羔"象征属天的事物；因为在节期中必须圣化，并通过属灵的事物被引入。
【4】"公绵羊"象征主的神性之人的神性之属灵，也用来象征人里面的属灵事物，所以在谈到新圣殿和新耶路撒冷，也就是主的属灵王国时，就说在洁净祭坛之后，要献一只公牛作赎罪祭，一只公绵羊作燔祭，七天内每天要献一只公山羊作赎罪祭，和一只公牛和一只公绵羊（以西结书43:23-25）。而且，王在这日要为众民献一只公牛作赎罪祭，在七天的节期中每天要献七只公牛和七只公绵羊，连同素祭，作为燔祭（以西结书45:22-24）。在安息日，要献六只羊羔和一只公绵羊（以西结书46:4，6）。
【5】 "新圣殿"和"新耶路撒冷"在普遍意义上象征主的王国（参402，940节），特别是指新教会（参2117节），那里不会有燔祭和祭祀，这是众所周知的。由此可见，这些象征仁爱的属天事物和信仰的属灵事物，因为这些是主王国的事物，所以这里公牛、公绵羊、羊羔象征类似的事物。"公牛和公绵羊"象征属灵的事物，这从那里的每个细节的内在意义中可以看出，特别是因为"新圣殿"和"新耶路撒冷"特别象征主的属灵王国，而"锡安"象征主的属天王国。
【6】 "公绵羊"象征属灵的事物，或者说属灵的人，这也可以从但以理看见一只公绵羊，站在河边，有两角；然后有一只公山羊，冲向那只公绵羊，折断了它的两角，将它践踏（但以理书8:3-7）。这里的"公绵羊"无非是指属灵的教会，“公山羊"指那些将信仰与仁义分离，将真理与良善分离的人，他们逐渐抬高自己，反对良善，最后反对主。经上还描述：
撒母耳对扫罗说：“耶和华喜悦燔祭和祭祀，岂如喜悦人听从他的话呢？看哪，听命胜于献祭；顺从胜于公绵羊的脂油。”（撒母耳记上15:22）
因为这里谈到的是顺从，也就是属灵的真理，而这些话是对王说的，王也代表真理（参1672，2015，2069节），所以不说胜于公牛或羊羔的脂油，而是说"胜于公绵羊的脂油"。
【7】《诗篇》中说：
以色列出了埃及，雅各家离开说异言之民；犹大就成为主的圣所，以色列成为他所治理的国度。沧海看见就奔逃，约旦河也倒流。大山踊跃如公绵羊，小山跳舞如羊羔。沧海啊，你为何奔逃？约旦哪，你为何倒流？大山哪，你们为何踊跃如公绵羊？小山哪，你们为何跳舞如羊羔？大地啊，你在主面前当战抖，在雅各的神面前当战抖！他叫磐石变为水池，叫坚石变为泉源。（诗篇114:1-8）
这里在内在意义上谈到重生后的属灵之善，描述了它的性质，它的属天之属灵由"大山踊跃如公绵羊"来表示，它的属天之自然由"小山跳舞如羊羔"来表示；"大山"是仁爱的属天事物（参795，1430节）。每个人都能认识到，这些话语中，就如同诗篇的其它部分一样，蕴含着神圣的内容。然而，这种神圣性主要体现在其内在意义中。比如"大山踊跃如公绵羊，小山跳舞如羊羔"，以及"大地在主面前当战抖"这样的表述，若不理解其内在含义，就可能显得缺乏实质意义。因此，探索这些词语背后的深层含义是必要的，这样才能真正把握其中的神圣本质。
【8】摩西五经中的这些话也是如此：
耶和华使他乘驾地的高处，得吃田间的土产；又使他从磐石中咂蜜，从坚石中吸油；也吃牛的奶油，羊的奶，羊羔的脂油，巴珊所出的公绵羊和山羊，以及上好的麦子；也喝葡萄汁酿的酒。（申命记32:13-15）
"巴珊所出的公绵羊"象征属天之属灵的事物；至于什么是属天之属灵的事物，参见1824节。《诗篇》中还说：
我要把肥畜作燔祭，献给你，连同公绵羊的香气；我要把公牛和山羊献上。（诗篇66:15）
"肥畜的燔祭"象征仁爱的属天事物，"公绵羊的香气"象征信仰的属灵事物。：
【9】《以西结书》中说：
阿拉伯人和基达的一切首领都作你的客商，用羊羔、公绵羊、公山羊与你交易。（以西结书27:21）
这里说的是"推罗"，象征那些有良善和真理知识的人（参1201节）。"阿拉伯人"象征他们的智慧，"基达的首领"象征他们的聪明，"羊羔"象征属天的事物，"公绵羊"象征属灵的事物，"公山羊"象征自然的事物，这些是按顺序排列的。此外，《以赛亚书》中还说：
基达的羊群都要聚集到你这里。尼拜约的公绵羊要供你使用，在我坛上必蒙悦纳；我必荣耀我荣耀的殿。（以赛亚书60:7）
这里说的是主的神性之人。"基达的羊群"象征神性的属天事物，"尼拜约的公绵羊"象征神性的属灵事物。从所有这些现在可以看出，"公绵羊"在内在意义上象征主的神性之属灵性质，因此也象征人的属灵性质，或者说同样的，来自人类的属灵之人。
2830、“看哪，有一只公绵羊”表示人类的属灵成员，这从下文所解释的“公绵羊”的含义清楚可知。在教会，众所周知，代表性的犹太和以色列教会中的燔祭和祭物表示主的神性人身或人性。不过，羊羔的燔祭和祭物表示一样事物，母绵羊和母山羊的燔祭和祭物表示另一样事物，小山羊、公绵羊和公山羊，公牛、小公牛和牛犊，以及斑鸠和雏鸽的燔祭和祭物又表示其它事物；素祭和奠祭也是如此。一般来说，它们表示主的神性属天事物、神性属灵事物和神性属世事物，并由此表示从主而存在于祂的国度，从而存在于系主国度的每个人里面的属天事物、属灵事物和属世事物，这一点也可从取代燔祭和祭物的圣餐看出来。其中，面包和酒表示主的神性人身或人性；面包表示祂的神性属天事物，酒表示祂的神性属灵事物；因此，它们表示主对整个人类的爱，以及反过来整个人类对主的爱（2343，2359节）。由此明显可知，燔祭和祭物包含源于对主之爱的属天敬拜，和源于对邻之仁、因而源于对主之信的属灵敬拜在里面（922，923，1823，2180节）。至于什么叫属天事物、什么叫属灵事物，也就是说，在主的国度或教会中，谁构成属天成员，谁构成属灵成员，或说属灵人和属天人是什么样，这在前面已经多次说明（参看1155，1577，1824，2048，2088，2184，2227，2669，2708，2715节）。
因此，“公绵羊”表示主的神性属灵之物，因而表示人里面的属灵之物，或也可说，人类的属灵成员，这一点从由公绵羊制成的燔祭和祭物可以看出来。例如，当亚伦和他的儿子成圣，以履行职责时，也就是当他们供祭司职分时，他们要献一只小公牛为赎罪祭，把它的血抹在坛的四角上，剩下的倒在坛脚；还要宰杀一只公绵羊，把它的血洒在坛的周围，然后把全羊焚烧，献为燔祭；要另外宰杀一只公绵羊，把它的血抹在亚伦的耳垂、大拇指和大脚趾上；然后用它作摇祭，烧在燔祭上（出埃及记29:1-35；利未记8:1-36；9:2-24）。显然，所有这些仪式都是神圣的；但它们之所以神圣，是因为它们代表并表示神圣事物。否则，宰杀小公牛，把它的血抹在坛角上，剩下的倒在坛脚；宰杀一只公绵羊，把它的血洒在坛周围，然后烧掉；把另一只公绵羊的血抹在亚伦的耳垂、大拇指和大脚趾上，把它献为摇祭，并烧在燔祭上；这一切仪式都将没有任何神圣可言，因而没有与敬拜有关的任何东西，除非它们代表神圣事物。至于每个细节代表什么，若不凭借内义，谁也看不出来。献为赎罪祭的小公牛表示主的神性属世事物，公绵羊表示祂的神性属灵事物，同时表示人类的属灵成员，这从圣言中“小公牛”和“公绵羊”的含义可以看出来。供祭司职分通过属灵事物实现，因为人通过属灵事物被引入属天事物，或也可说，通过信之真理被引入爱之良善。当亚伦进入圣所时，他同样要献一只小公牛为赎罪祭，献一只公绵羊为燔祭（利未记16:2-3）。
当拿细耳人满了离俗的日子时，他要献一只没有残疾、一岁的公羊羔作燔祭，一只没有残疾、一岁的母羊羔作赎罪祭，和一只没有残疾的公绵羊作平安祭（民数记6:13-14，16-17）。原因在于，拿细耳人代表属天人，而属天人是主的样式（51，52，1013节）。属天人是这样：他处于属天之爱，也就是对主之爱，并由此处于属天真理（202，337，2069，2715，2718节）。这就是为何拿细耳人要献表示属天之物的公羊羔和母羊羔为祭，还献表示属灵之物的公绵羊为祭。在节期，要献小公牛、公绵羊和羊羔为祭；如在无酵节的第一天，要献两只小公牛、一只公绵羊、七只羊羔及其素祭为燔祭（民数记28:18-20）。在初熟的日子，也要献两只小公牛、一只公绵羊、七只羊羔及其素祭为燔祭（民数记28:26-28）。在月朔，要献两只小公牛、一只公绵羊、七只羊羔及其素祭为燔祭（民数记28:11-12）。在七月，就是那月的初一日，要献一只小公牛、一只公绵羊、七只公羊羔及其素祭为燔祭；七月十五日，要献十三只小公牛、两只公绵羊、十四只公羊羔为燔祭，等等（参看民数记29:1-2，12-14，17-18，20-22，24，26-36）。“小公牛”和“公绵羊”表示属灵事物，而“羊羔”表示属天事物，因为人们在节日要分别为圣，并通过属灵事物被引入属天事物。
由于“公绵羊”表示主的神性人身或人性的神性属灵事物，还表示人里面的属灵事物，所以在以西结书论到新殿和新耶路撒冷，也就是主的属灵国度的地方，经上说，洁净了坛，就要献一只小公牛为赎罪祭，献一只公绵羊为燔祭；并且七日内，每日要预备一只公山羊为赎罪祭，也要预备一只小公牛和公绵羊（以西结书43:23-25）。那日，王要为众民预备一只小公牛作赎罪祭，这节的七日，每日要预备七只小公牛、七只公绵羊和素祭为燔祭（以西结书45:22-24）；安息日，他要预备六只羊羔和一只公绵羊（以西结书46:4，6）。
从普遍意义上说，新殿和新耶路撒冷表示主的国度（参看402，940）；从具体意义上说，表示一个新教会（2117节）。众所周知，那里既没有燔祭，也没有祭物；这表明燔祭和祭物表示爱的属天事物和信的属灵事物，因为这些事物属于主的国度；因此，这类事物在此由“小公牛”、“公绵羊”和“羊羔”来表示。“小公牛”和“公绵羊”表示属灵事物，这一点从以西结书的这一部分在内义上的每个细节明显看出来，一般从以下事实看出来，即：“新殿”和“新耶路撒冷”尤表主的属灵国度，而“锡安”表示属天国度。
“公绵羊”表示属灵之物，或也可说，表示属灵人，这一点也明显可见于但以理书。但以理看见一只有双角的公绵羊站在河边，然后又看见一只公山羊抵触公绵羊，折断它的两角，践踏它（但以理书 8:3-4等）。此处，“公绵羊”只表示属灵教会，“公山羊”表示那些处于与仁分离之信，或与良善分离的真理之人，他们一步步起来反对良善，最终反对主，如经上所描述的。撒母耳记：
撒母耳对扫罗说，耶和华喜悦燔祭和祭物，岂如喜悦听从耶和华的声音呢？看哪，听从胜于祭物，顺从胜于公羊的脂油。（撒母耳记上15:22）
此处论述的是顺从，故论述的是真理，这是属灵的；这些话是对王说的，而王也表示真理（1672，2015，2069节）。因此，经上没有说“胜于公牛或羊羔的脂油”，而是说“胜于公羊的脂油”。
诗篇：
以色列出了埃及，雅各家离开说陌生语言之民时，犹大就成了主的圣所，以色列成了祂统治的权柄。沧海看见它就奔逃，约旦河也倒流；大山跳跃如公羊，小山蹦跳如羊群的崽儿。沧海啊，你为何奔逃？约旦哪，你为何倒流？大山哪，你为何跳跃如公羊？小山哪，你为何蹦跳如羊群的崽儿？大地啊，在主的面前，在雅各神的面前，震动吧！祂叫磐石变为水池，叫燧石变为水泉。（诗篇114:1-8）
此处在内义上论述了重生之后的属灵良善，并描述了该良善的性质。它的属天-属灵的性质被描述为“跳跃如公（绵）羊的大山”，它的属天-属世的性质被描述为“蹦跳如羊群的崽儿”；“大山”表示爱的属天事物（参看795，1430节）。谁都能看出，这些话，和诗篇其余的话一样，都包含神圣事物，但仅包含在内义里面；“跳跃如公（绵）羊的大山”、“蹦跳如羊群崽儿的小山”、“在主的面前震动的大地”，都表示某种属灵之物；若无内义，它们都是些毫无意义的词语。
摩西五经中的这些话也是如此：
耶和华使他乘驾地的高处，使他吃地的出产，又使他从磐石中咂蜜，从燧石中吸油，也吃牛群的奶油，羊群的奶，羊羔和公羊的脂油，巴珊所出的，还有山羊的脂油，与上好小麦的脂油；你要葡萄的血，如同纯酒。（申命记32:13-14）
“公（绵）羊，巴珊所出的”表示属天-属灵事物。至于属天-属灵事物是什么，可参看前文（1824节）。诗篇：
我要把肥甘作燔祭，连同公绵羊的馨香祭献给你，又把公牛和公山羊献上。（诗篇66:15）
“肥甘的燔祭”表示爱的属天事物，“公绵羊的馨香祭”表示信的属灵事物。
以西结书：
阿拉伯和基达的一切首领都作你手下的客商，用羊羔、公绵羊、公山羊与你交易。（以西结书27:21）
这论及推罗，推罗表示那些知道良善和真理的人（1201节）；“阿拉伯”表示他们的智慧；“基达的首领”表示他们的聪明；“羊羔”表示属天事物；“公绵羊”表示属灵事物；“公山羊”表示属世事物，它们按次序一个接一个到来。以赛亚书：
基达一切的羊群必聚集到你这里，尼拜约的公绵羊要要服侍你；它们必上我的祭坛蒙悦纳，我必荣美我荣美的家。（以赛亚书60:7）
这论及主的神性人身或人性；“基达的羊群”表示神性属天事物；“尼拜约的公绵羊”表示神性属灵事物。由此明显可知，“公绵羊”在内义上表示主的神性属灵之物，并由此表示人里面的属灵之物，或也可说人类的属灵成员。
Potts(1905-1910) 2830
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 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 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 (Exod. 29:1-35; Lev. 8:1 to the end; 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 (Lev. 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 (Num. 6:13-17), was because the Nazirite represented the celestial man, who is a likeness of 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 (Num. 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 (Num. 28:26-25). On the new moons, two bullocks, one ram, and seven lambs, with their meat-offering, for a burnt-offering (Num. 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 Num. 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 (Ezek. 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 (Ezek. 45:22-24); and that on the day of the sabbath he should prepare six lambs and a ram (Ezek. 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 (Dan. 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 Sam. 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 (Ps. 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, n. 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 (Deut. 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 (Ps. 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 (Ezek. 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 (Isa. 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.
Elliott(1983-1999) 2830
2830. 'And behold, a ram' means spiritual members of the human race. This is clear from the meaning of 'a ram', dealt with below. Within the Church it is well known that the burnt offerings and sacrifices in the representative Jewish and Israelite Church meant the Lord's Divine Human. But the burnt offerings and sacrifices of the lambs meant one thing, those of sheep and she-goats another, and those of kids, rams, and he-goats, of oxen, young bulls, and calves, and of turtle doves and young pigeons meant yet other things, as also did the minchahs and drink offerings. In general these things that were sacrificed meant the Divine celestial, Divine spiritual, and Divine natural things which are the Lord's; and from meaning these they meant celestial, spiritual, and natural things which exist from Him within His kingdom, and so within every individual who is the Lord's kingdom. This may be seen also from the Holy Supper which superseded burnt offerings and sacrifices. In it the bread and the wine mean the Lord's Divine Human - the Bread His Divine celestial, the Wine His Divine spiritual - and consequently mean His love towards the whole human race, and in turn the love of the whole human race for the Lord, 2343, 2359. From this it is evident that burnt offerings and sacrifices contained within them celestial worship springing from love to the Lord, and spiritual worship springing from charity towards the neighbour, and therefore from faith in the Lord, 922, 923, 1823, 2180. What the celestial is and what the spiritual is, that is, who constitute the celestial members and who the spiritual within the Lord's kingdom or Church, has been stated rather often, see 1155, 1577, 1824, 2048, 2088, 2184, 2227, 2669, 2708, 2715.
[2] That 'a ram' then means the Lord's Divine spiritual, and so that which is spiritual with man, or what amounts to the same, spiritual members of the human race, may become clear from the burnt offerings and sacrifices that were made from rams. For example, when Aaron and his sons were consecrated to the function they performed, that is, when they were inaugurated, they were to offer one young bull for a sin offering, sprinkle its blood over the horns of the altar, and pour the remainder at the base of it. Also they were to slaughter one ram and to sprinkle its blood around the altar, and after that they were to burn the ram - the whole of it - as a burnt offering. And the blood of the second ram which had been slaughtered was to be sprinkled over the tip of Aaron's ear, and over his thumb and big toe, and after that they were to make a wave offering of it and burn it on top of the burnt offering, Exod 29: 1-35; Lev 8: 1-end; 9: 2 and following verses. Clearly all these observances were holy, but they were holy for the reason that they represented and meant holy things. Other than for this reason, none of these observances - slaughtering a young bull, sprinkling its blood over the horns of the altar and pouring the remainder at the base of it, slaying one ram and sprinkling its blood around the altar and after that burning it, and sprinkling the blood of the second ram over the tip of Aaron's ear and over his thumb and big toe and also making a wave offering of it and burning it on top of the burnt offering - would have possessed any holiness, nor thus any worship, unless they had represented holy things. But what each observance represented does not become clear to anyone except from the internal sense. That the young bull offered as a sin offering meant the Lord's Divine natural, and the ram His Divine spiritual, and at the same time spiritual members of the human race, may become clear from the meaning of a young bull and of a ram in the Word. Inaugurations into the priesthood were effected by means of spiritual things, for by means of spiritual things man is initiated into those which are celestial, or what amounts to the same, by means of the truths of faith he is initiated into good that stems from love. In a similar way when Aaron entered the Holy Place he was to offer a young bull as a sin offering and a ram as a burnt offering, Lev 16: 2, 3.
[3] When a Nazirite was completing the period of his Naziriteship he was to offer one male lamb a year old without a blemish as a burnt offering, and one ewe-lamb a year old without a blemish as a sin offering, and one ram without blemish as a peace offering, Num 6: 13, 14, 16, 17. The reason for these observances was that a Nazirite represented the celestial man, who is the likeness of the Lord, 51, 52,1013. The celestial man is such that he is moved by celestial love, that is, by love to the Lord, and from this by celestial truth, 202, 337, 2069, 2715, 2718. This was why the Nazirite was required to sacrifice a male lamb and a ewe-lamb, meaning that which is celestial, and also to sacrifice a ram, meaning that which is spiritual. Young bulls, rams, and lambs were sacrificed at festivals. For example, on the first day of the feast of unleavened bread, two young bulls, one ram, and seven lambs, together with their minchah, were to be offered as a burnt offering, Num 28: 18-20. On the day of the firstfruits too, two-young bulls, one ram, and seven lambs, together with their minchah, were to be offered as a burnt offering, Num 28: 26-28. At new moons two young bulls, one ram, and seven lambs, together with their minchah, were to be offered as a burnt offering, Num 28: 11, 12; in the seventh month, on the first of the month, one young bull, one ram, seven lambs, together with their minchah; and on the fifteenth day of the seventh month, thirteen young bulls, two rams, fourteen lambs; and so on, see Num 29: 1, 2, 12-14, 17, 18, 20-24, 26-36. Young bulls and rams meant spiritual things, while lambs meant celestial. For at festivals it was required that those taking part were to be sanctified and were brought into that condition by means of spiritual things.
[4] Since 'rams' meant the Divine spiritual of the Lord's Divine Human, and also spiritual things residing with man, it is therefore said in Ezekiel, where the New Temple and the New Jerusalem, that is, the Lord's spiritual kingdom, are referred to, that when they had finished cleansing the altar they were to offer a young bull as a sin offering and a ram as a burnt offering; and for seven days they were to provide daily a he-goat for a sin offering, and a young bull and a ram, Ezek 43: 23-25. Also 'on that day' the prince on behalf of all the people was to provide a young bull for a sin offering, and on the seven days of the feast seven young bulls and seven rams, together with the minchah, as a burnt offering, Ezek 45: 22-24; and on the sabbath day he was to provide six lambs and a ram, Ezek 46: 4; 6.
[5] As regards the New Temple and the New Jerusalem, these in the universal sense mean the Lord's kingdom, see 402, 940, and in particular a new Church, 2117. There neither burnt offerings nor sacrifices are offered, as may be well known to all; and from this it is evident that burnt offerings and sacrifices mean the celestial things of love and the spiritual things of faith; for these things belong to the Lord's kingdom, and so are akin to the things meant here by young bulls, rams, and lambs. As regards the young bulls and rams, these mean spiritual things, as is clear from each detail in this part of Ezekiel in the internal sense - in general from the fact that specifically the New Temple and the New Jerusalem mean the Lord's spiritual kingdom, while Zion means the celestial kingdom.
[6] That 'a ram' means that which is spiritual, or what amounts to the same, those who are spiritual, is also evident in Daniel. Daniel saw a ram with two horns which was standing before the river; and then he saw a he-goat which struck the ram, broke its horns, and trampled on it, Dan 8: 3, 4, and following verses. Here 'the ram' is used to mean nothing else than the spiritual Church, and 'the he-goat' to mean those who are governed by faith separated from charity, that is, by truth separated from good, and who step by step rise up against what is good, and finally against the Lord - as is also described. In Samuel,
Samuel said to Saul, Does Jehovah delight as greatly 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 Sam 15: 22.
Here, since it is obedience - and so truth, which is spiritual - that is spoken of, and since what was said was addressed to the king - who also means truth, 1672, 2015, 2069 - the words used are not therefore '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 foreign people, Judah became His sanctuary, Israel His dominions. The sea looked and fled, and Jordan turned itself backwards. The mountains skipped like rams, the hills like the young of the flock. What ails you, O sea, that you flee? O Jordan, that you turn yourself backwards? O mountains, that you skip like rams? O hills, like the young of the flock? At the presence of the Lord, you are in labour, O earth; at the presence of the God of Jacob, who turns the rock into a pool of water, and the flint into a fountain of water. Ps 114: 1-end.
This refers in the internal sense to spiritual good following regeneration and describes the nature of that good. The celestial-spiritual nature of it is described as the mountains skipping like rams, and the celestial-natural as hills doing so like the young of the flock - 'mountains' meaning the celestial things of love, see 795, 1430. Anyone may see that these words, like all the rest of David's, contain matters that are holy, but within the internal sense, and that something spiritual is meant by the mountains skipping like rams, and the hills like the young of the flock, and by the earth going into labour at the presence of the Lord. Without the internal sense they would be expressions devoid of any real meaning.
[8] Much the same applies to the following in Moses,
He will cause him to ride over the heights of the land, and will cause him to eat the produce of the land, and will cause him to suck honey out of the crag, and oil out of the flinty rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breeda of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you will drink unmixed wine. Deut 32: 13-15.
'Rams, the breed of Bashan' stands for celestial-spiritual things. As to what celestial-spiritual things are, see 1824. In David,
I will offer to You burnt offerings of things full of marrow, with the incense of rams; I will provide ox with he-goats. Ps 66: 15.
'Burnt offerings of things full of marrow' stands for the celestial things of love, 'incense of rams' for the spiritual things of faith.
[9] In Ezekiel,
Arabia and all the princes of Kedar, these were the merchants of your hand in lambs, in rams and he- goats. Ezek 27: 21.
This refers to Tyre, which means those with whom cognitions of good and truth exist, 1201. 'Arabia' stands for their wisdom, 'princes of Kedar' for their intelligence, 'lambs' for celestial things, 'rams' for spiritual things, 'he-goats' for natural things, which come in order one after another. In Isaiah,
The whole flock of Kedar will be gathered to You, the rams of Nebaioth will minister to You; they will come up with acceptance on My altar, and I will beautify My beautiful house. Isa 60: 7.
This refers to the Lord's Divine Human. 'The flock of Kedar' stands for Divine celestial things, 'the rams of Nebaioth' for Divine spiritual things. From all these references it may now become clear that 'a ram' in the internal sense means the Lord's Divine spiritual; and from this it means that which is spiritual with man, or what amounts to the same, it means spiritual members of the human race.
Latin(1748-1756) 2830
2830. `Et ecce aries': quod significet spirituales ex humano genere, constat ex significatione `arietis,' de qua sequitur: notum est intra Ecclesiam quod holocausta et sacrificia in Ecclesia repraesentativa Judaica et Israelitica significaverint Divinum Humanum Domini, sed aliud holocausta et sacrificia ex agnis, aliud ex ovibus et capris, etiam aliud ex {1}haedis, arietibus, hircis, ex bovibus, juvencis, vitulis, et ex turturibus et pullis columbarum, similiter minhae et libamina; {2}in genere significarunt {3}Divina caelestia, Divina spiritualia, et Divina naturalia, quae Domino, et inde {4}significarunt caelestia, spiritualia, et naturalia, `quae ab Ipso' in regno Ipsius, consequenter in unoquovis qui est regnum Domini; quod etiam constare potest a Sancta Cena, quae holocaustis et sacrificiis successit, ibi panis et vinum {5}significant Divinum Humanum Domini, `Panis' Divinum caeleste, `Vinum' Divinum spirituale Ipsius, {6}consequenter significant amorem Ipsius erga universum genus humanum, et vicissim amorem generis humani in Dominum, n. 2343, 2359; inde patet quod holocausta et sacrificia involverint cultum caelestem ex amore in Dominum, et cultum spiritualem ex charitate erga proximum, et inde ex fide in {7}Dominum, n. 922, 923, 1823, 2180. {8}Quid caeleste et quid spirituale, seu quid caelestes et spirituales in regno Domini seu in Ecclesia Ipsius, saepius dictum est, videatur n. 1155, 1577, 1824, 2048, 2088, 2184, 2227, 2669, 2708, 2715. [2] Quod nunc `aries' significet Divinum Spirituale Domini, et consequenter spirituale {9}apud hominem, seu quod idem'; spirituales {10}ex genere humano, constare potest ex holocaustis et sacrificiis, quae fiebant ex arietibus;Ut cum Aharon et filii ejus sanctificarentur ad fungendum: ministerio, seu cum inaugurarentur, quod offerrent juvencum unum in peccatum, cujus sanguis spargeretur super cornua altaris et reliquum ad fundamentum ejus; tum quod aries unus mactaretur, et ejus sanguis spargeretur circum altare, et dein aries adoleretur totus in holocaustum; et alterius arietis mactati sanguis spargeretur super auriculam, et pollicem manus et pedis Aharonis, et postquam is agitatus esset, adoleretur super holocausto, Exod. xxix 1-35; Lev. viii 1-fin.; ix 2 seq. Quod omnes hi ritus sancti fuissent, constat, sed sancti inde qui: sancta repraesentabant et significabant; alioquin mactare juvencum, spargere sanguinem ejus super cornua, et reliquum ad fundamentum altaris; et mactare arietem unum, et ejus sanguinem spargere circum altare, et dein illum adolere, et alterius arietis sanguinem spargere super auriculam et pollicem manus et pedis Aharonis, tum agitare illum, et adolere super {11}holocausto, omnia haec fuissent nullius sanctitatis, ita nullius cultus, nisi sancta repraesentavissent; quid autem singula repraesentaverint, nemini constare potest nisi ex sensu interno; quod `juvencus qui in peccatum' significaverit Divinum Naturale Domini, et `aries' Divinum Spirituale, et quod quoque spirituales ex genere humano, ex significatione `juvenci et arietis' in Verbo, constare potest; inaugurationes in sacerdotium fiebant per spiritualia, nam per spiritualia introducitur homo in caelestia, seu quod idem, per vera fidei in bonum amoris: similiter Cum Aharon intraret in Sanctum, offerret juvencum in peccatum, et arietem in holocaustum, Lev. xvi 2, 3 [3] Quod Naziraeus, cum implerentur dies naziraeatus ejus, offerret agnum filium anni integrum unum in holocaustum, et agnam unam filiam anni integram in peccatum, et arietem unum integrum in pacifica, Num. vi 13, 14, 16, 17;
erat quia `Naziraeus' repraesentabat caelestem hominem, qui est similitudo Domini, n. 51, 52, 1013; caelestis homo talis est quod sit in caelesti amore, hoc est, in amore in Dominum, et inde in caelesti vero, n. 202, 337, 2069, 2715, 2718, ideo sacrificare debebat `agnum et agnam' per quae significabatur caeleste; tum `arietem' per quem significabatur spirituale. In festis sacrificabantur juvenci, arietes et agni, Ut in primo die festi azymorum, duo juvenci, unus aries, et septem agni, cum minha eorum, in holocaustum, Num. xxviii 18-20:
In die primitiarum, etiam duo juvenci, unus aries, et agni septem, cum minha eorum, in holocaustum, Num. xxviii 26-28:
In noviluniis, juvenci duo, aries unus, et agni septem, cum minha eorum, in holocaustum, Num. xxviii 11, 12:
in mense septimo, in primo mensis, juvencus unus, aries unus, agni septem, cum minha eorum: in decimo quinto die mensis septimi, juvenci tredecim, arietes duo, agni quatuordecim; et sic porro, videatur Num. xxix [1, 2], 12-14, 17, 18, 20-24, 26-36; `juvenci et {12}arietes' significabant spiritualia, `agni' vero caelestia; nam in festis sanctificari debebant, et per spiritualia introduci {13}. [4] Quia `arietes' {14}significabant Divinum Spirituale Divini Humani Domini, {15}tum spiritualia apud hominem, ideo ubi agitur de Novo Templo et de Nova Hierosolyma hoc est, de regno spirituali Domini, dicitur apud Ezechielem, Cum ibi absolveris expiare altare, offerrent juvencum peccatum, et arietem in holocaustum, et quod septem diebus facerent hircum peccati in die, et juvencum et arietem, xliii 23-25:
et quod Princeps in die hoc pro omni populo faceret juvencum peccatum et septem diebus festi septem juvencos, et septem arietes, cum minha, in holocaustum xlv 22-24:
Et in die sabbati, faceret sex agnos et arietem, xlvi 4, 6. [5] Quod per `Novum Templum' et `Novam Hierosolymam' in sensu universali significetur regnum Domini, videatur n. 402, 940, in specie nova Ecclesia, n. 2117, quod ibi non holocausta et sacrificia, cuivis notum esse potest; inde patet quod per illa significentur caelestia quae sunt amoris, et spiritualia quae sunt fidei, nam haec sunt regni Domini ita hic {16}similia per juvencos, arietes, agnos; quod `juvenci et arietes' significent spiritualia, constat ex singulis ibi in sensu interno, genere ex eo quod per `Novum Templum' et `Novam Hierosolymam' significetur in specie regnum spirituale Domini, per `Zionem' autem regnum caeleste. [6] Quod `aries' significet spirituale, seu quod idem est spirituales, patet etiam apud Danielem, Quod illi visus aries, stans ante flumen, cui duo cornua;... dein hircus caprarum,...qui illum percussit, fregit cornua ejus, et conculcavit, viii 3, 4 seq.;
ubi per `arietem' non aliud intelligitur quam Ecclesia spiritualis per `hircum caprarum' illi qui sunt in fide separata a charitate, in vero separato a bono, qui successive se extollunt contra bonum et demum contra Dominum, quod etiam describitur: apud Samuelem, Samuel dixit ad Shaulem, Num complacet Jehovae in holocaustis et sacrificiis, sicut auscultando voci Jehovae? ecce auscultare prae sacrificio bonum, et oboedire prae adipe arietum, I Sam. xv 22;
ubi quia agitur de oboedientia, ita de vero quod est spirituale, et illa erant ad regem per quem etiam verum significatur, n. 1672, 2015, 2069, ideo non dicitur prae adipe boum seu agnorum, sed `prae adipe arietum': [7] apud Davidem, Cum exiret Israel ex Aegypto, domus Jacobi e barbarico, factus est Jehudah in sanctuarium ejus, Israel dominia ejus;
mare vidit et fugit, et Jordan avertit se retrorsum, montes saltaverunt sicut arietes, colles sicut filii gregis. Quid tibi mare quod fugias, Jordan avertas te retrorsum? Montes saltetis sicut arietes, colles sicut filii gregis? A coram Domino parturis terra, a coram Deo Jacobi, Qui convertit petram in lacum aquarum, et silicem in fontem {17}ejus aquarum, Ps. cxiv 1-fin.;
agitur ibi in sensu interno de bono spirituali post regenerationem, et describitur quale est, ejus caeleste spirituale per `montes quod saltaverint sicut arietes,' et caeleste naturale per quod `colles sicut filii gregis'; quod `montes' sint caelestia quae amoris, videatur n. 795, 1430; {18}quisque scire potest quod in his, sicut in ceteris Davidis, sancta sint, sed in sensu interno, et quod aliquid significet, quod `montes saltaverint sicut arietes, et colles sicut filii gregis,' et quod `coram Domino parturiat terra,' quae absque sensu interno sunt voces nullius rei: [8] similiter etiam haec, apud Mosen, Equitare faciet eum super excelsis terrae, et comedere faciet proventus terrae, et sugere faciet mel e rupe, et oleum e silice petrae, butyrum armenti, et lac gregis, cum adipe agnorum, et arietum filiorum Bashanis, et hircorum, cum adipe renum tritici, et sanguinem uvarum bibes merum, Deut. xxxii 13-15;
`arietes filii Bashanis' pro caelestibus spiritualibus; quid caelestia spiritualia, videatur n. 1824: apud Davidem, Holocausta medullatorum offeram Tibi cum suffitu arietum, faciam bovem cum hircis, Ps. lxvi 15;
`holocausta medullatorum' pro caelestibus quae sunt amoris, `suffitus arietum' pro spiritualibus quae sunt fidei: [9] apud Ezechielem, Arabia et omnes principes Kedar, hi negotiatores manus tuae, in agnis, in arietibus et hircis, xxvii 21; ubi de `Tyro,' per quam significantur illi qui in cognitionibus boni et veri sunt, n. 1201; `Arabia' pro sapientia eorum, `principes Kedar' pro intelligentia eorundem, `agni' pro caelestibus, `arietes' pro spiritualibus, `hirci' pro naturalibus, quae ordine succedunt: apud Esaiam, Omnis grex Kedar congregabuntur Tibi, arietes Nebaioth ministrabunt Tibi, ascendent ad beneplacitum altare Meum, et domum decoris Mei decorabo, lx 7;
ibi de Domini Divino Humano; `grex Kedar' pro Divinis caelestibus `arietes Nebaioth' pro Divinis spiritualibus. Ex his omnibus nunc constare potest quod `aries' in sensu interno significet Divinum Spirituale Domini, et inde spirituale apud hominem, seu quod idem, spirituales ex genere humano. @1 capris, haedis, ex arietibus, ex hircus, ex bovibus, ex juvencis, ex vitulis, et aliud$ @2 i quid autem in Domino significaverint, constare potest ex animalium illorum significatione in Verbo,$ @3 i in Divino Humano Domini$ @4 significabant$ @5 nihil aliud significant quam$ @6 et quia Ipsum, etiam$ @7 Ipsum$ @8 i Quid autem unumquodvis animal in specie significaverit, hujus non loci est exponere, hic solum quid aries, qui in holocaustum oblatus loco Jischaki, quod aries significaverit Divinum spirituale in Humano Domini, et consequenter spirituale apud hominem, seu quod idem, spirituales ex humano genere, videbitur;$ @9 ab Ipso, ita$ @10 in$ @11 priori$ @12 A d arietes aries$ @13 i etiam anima quae per errorem peccavit, adduceret reatum suum Jehovae arietem; et qui fecit contra aliquod praeceptorum, et non noverit, etiam adduceret reatum arietem, Lev. v 15, 17, 18, 21 ad 25; Cap. xix 20, 21, 22; Num. v 8, causa erat, quia peccatum spirituale est error, sunt enim spirituales in obscuro de bonis et veris respective, n. 1043, 2708, 2715, 2716.$ @14 i in sacrificiis$ @15 et$ @16 after agnos$ @17 Elsewhere S o ejus$ @18 i colles similiter sed in inferiori gradu, ideo caelestia amoris in naturali.$