10132.“每天两只一岁的羔羊”表在每个状态下的纯真之良善。这从“羔羊”、“一岁的羔羊”和“每天”的含义清楚可知：“羔羊”是指纯真的良善，如下文所述；“一岁的羔羊”是指婴孩般的品质或形式，然而，这种品质或形式拥有植入在它里面的真理，如下文所述；“每天”是指在每个状态下。因为“天”表示状态，当献上羔羊的燔祭时，一天的“早晨”，以及一天的“晚上”表示每个状态。“天”表示状态（参看893，2788，3462，3785，4850，7680节）；状态的变化就像一天的变化，即早晨、正午、晚上、夜间，又一个早晨（参看5672，5962，6110，8426节）。
“羔羊”表示纯真的良善，这一点从圣言中提到“羔羊”的经文明显看出来，如以赛亚书：
豺狼必与绵羊羔同居，豹子与山羊羔同卧；牛犊与少壮狮子并肥畜同群；小孩子要牵引它们。吃奶的孩子必玩耍在毒蛇的洞口，断奶的孩子必伸手探入蛇窟。在我的整个圣山上面，它们将不败坏。到那日，列族必寻求耶西的根立，就是那作万民大旗的。祂的安息之所必大有荣耀。（以赛亚书11:6，8-10）
这些话描述了主降世之后，天堂和教会里平安和纯真的状态。由于正在描述的是一种平安和纯真的状态，所以经上提到“绵羊羔”、“山羊羔”、“牛犊”，以及“小孩子”、“吃奶的孩子”和“断奶的孩子”，其中每一个都表示纯真的良善：“绵羊羔”表示纯真的至内在良善，“山羊羔”表示纯真的内层良善，“牛犊”表示纯真的外层良善；“小孩子”、“吃奶的孩子”和“断奶的孩子”所表相同；“我的圣山”表示纯真的良善所住的天堂和教会；“列族”是指那些拥有这种良善在自己里面的人；“耶西的根”是指主，祂是该良善的源头。因为来自祂并回献给祂的爱之良善也被称为属天良善，它构成纯真的良善。
“绵羊羔（经上或译羔羊）”既表示总体上的纯真之良善，也表示具体的纯真的至内在良善。这一点从经上首先提及它，以及以下事实明显看出来：主自己被称为“羔羊”，这从下文可以看出来。“山羊羔”表示纯真的内层良善（参看3519，4871节）；“牛犊或小公牛”表示纯真的外层良善（参看430，9391节）；“孩子”表示纯真（5236节）；“吃奶的孩子”和“断奶的孩子”或“婴孩”所表相同（430，2280，3183，3494，5608节）；“圣山”是指对主之爱的良善所居之处（参看6435，8758节）；“列族”表示那些那些拥有这种良善在自己里面的人（1416，6005节）。被称为属天良善的对主之爱的良善就是纯真的良善，这一点从那些在至内层天堂的天使清楚看出来。他们因拥有这良善在自己里面，故看上去赤身裸体，就像小孩子；他们之所以是这样，是因为赤身裸体描绘了纯真，小孩子也是（参看9262节提到的地方，以及3887，5608节的阐述）。
经上之所以说“豺狼必与绵羊羔同居”，是因为“豺狼”表示那些反对纯真的人，在下列经文中也是如此：
豺狼必与羊羔同食；在我的整个圣山上，它们必不作恶，也不毁坏。（以赛亚书65:25）
路加福音：
耶稣对祂所差出去的门徒说，看哪，我差你们出去，如同羔羊进入狼群。（路加福音10:3）
主在世时，就其人身而言，祂就是纯真本身，因此，属于纯真的一切都从祂发出，所以主被称为“羔羊”、“神的羔羊”，如在这些经文中：
你们当将那地掌权者的羔羊从磐石送往旷野，送到锡安女子的山。（以赛亚书16:1）
以赛亚书：
祂被压迫，受苦楚，却不开口。祂像羔羊被牵到宰杀之地。（以赛亚书53:7）
约翰福音：
施洗约翰看见耶稣来，就说，看哪，神的羔羊，除去世人的罪的。（约翰福音1:29，36）
启示录：
宝座中间的羔羊必牧养他们，领他们到生命水的泉源。（启示录7:17）
又：
这些人未曾沾染妇女。羔羊无论往哪里去，他们都跟随他。他们是从人间买来的，作初熟的果子归与神和羔羊。（启示录14:4）
此外还有启示录中的其它许多经文（如5:6，5:8，5:12-13；6:1，6:16；7:9-10，7:14；12:11；13:8；14:1；15:3；17:14；19:7，19:9；21:9，21:14，21:22-23，21:27；22:1，22:3）。
正因“羔羊”表示那些拥有纯真的人，所以主先是对彼得说“喂养我的羔羊”，然后说“喂养我的羊”，又说“喂养我的羊”（约翰福音21:15-17）；“羔羊”在此是指那些处于对主之爱的良善之人，因为他们拥有比其他所有人都更多的纯真之良善；而“（绵）羊”是指那些处于对邻之仁的良善之人，以及那些处于信之良善的人。
以赛亚书中的“羔羊”所表相同：
看哪，主耶和华必以大能临到，祂的膀臂必为祂掌权。祂必像牧人牧养自己的羊群，用膀臂聚集羔羊抱在怀中，又温柔地引导那吃奶的。（以赛亚书40:10，11）
很明显，这几节经文论及主，因为“羔羊”表示那些处于对主之爱的人，因而表示那些拥有纯真之良善的人，所以经上说“祂必用膀臂聚集羔羊抱在怀中”。事实上，这些人通过爱与主结合，爱就是属灵的结合。这也是为何经上接着说祂“温柔地引导那吃奶的”，因为“吃奶的”和“小孩子”都是指那些拥有纯真之良善的人（参看430，2280，3183，3494节）。
由此可见燔祭和羔羊祭表示什么，为何要每天、每个安息日，每个月朔、每个节期，以及逾越节的每一天都要献上它们，又为何在逾越节上，被称为逾越节羔羊的羊羔被吃掉；对此，经上在摩西五经中如此记着说：
这月要做你们的月首；这是你们一年的第一个月。你们要取羊群中的一只，从绵羔羊或山羔羊中取一只公的；他们要取点血，涂在两个门框上和门楣上，以及吃羔羊的房屋上。不可吃生的，断不可用水煮，必须用火烤。（出埃及记12:2ff）
“逾越节的羔羊”表示那些以爱和信接受主的人从诅咒中的解救（9286-9292节），因而表示那些拥有纯真之良善的人；因为纯真之良善是爱和信的至内层，是它们的灵魂。这就是为何经上说他们要将“它的血涂在门框、门楣和房屋上”；因为凡纯真之良善所在之地，地狱都不能进入。他们之所以要“用火烤”着吃，是因为这是属天之爱的良善，也就是从主获得的对主之爱的良善的一个象征。
由于“羔羊”表示纯真，所以当生产之后满了洁净的日子时，要献上一只一岁的羔羊作为燔祭，一只雏鸽或一只斑鸠作为祭祀（利未记12:6）。“雏鸽”和“斑鸠”表示纯真，和羔羊一样。“生产”在灵义上表示教会的生产，即生产爱之良善；因为在天堂不会想到其它生产。这些动物或活物的燔祭和祭牲表示通过纯真的良善从邪恶中洁净；因为该良善就是神性所流入，并用来实现这种洁净的东西。
因过错犯罪的人之所以要献上一只绵羊羔，或一只母山羊羔，两只斑鸠，或两只雏鸽为罪愆祭（利未记5:1-13），是因为“因过错犯罪”是由于无知的罪，如果这种无知含有纯真在里面，洁净就会实现。关于拿细耳人，经上也如此说：
拿细耳人满了离俗的日子，要献上一只公绵羊羔，就是一岁的儿子作燔祭，一只母绵羊羔，就是一岁的女儿作赎罪祭，和一只公绵羊作感恩祭，并一筐子无酵饼，调油的糕饼与抹油的无酵饼。（民数记6:13-15）
所有这些东西，就是公绵羊羔、母绵羊羔、公绵羊，以及无酵饼、糕饼和油，都表示属天事物，也就是从主获得的对主之爱的各个方面。拿细耳人在满了离俗的日子后，之所以要献给它们，是因为拿细耳人代表属天人，或神性属天层方面的主。神性属天层就是主在至内层天堂的神性；那里的神性就是纯真。
由此可见“羔羊或绵羊羔”表示纯真的良善，因为献祭的一切牲畜都表示教会的某个方面或某种事物，这从以下事实很清楚地看出来：主自己被称为“羔羊”，这从上面引用的经文明显看出来；那些爱主的人同样被称为“羔羊”（如以赛亚书40:10，11；约翰福音21:15）；另外，正直人被称为“绵羊”（如马太福音15:21-29；25:31-41；26:31；约翰福音10:7-16，26-31；21:16，17；以及其它地方）；恶人则被称为“山羊”（马太福音25:31；撒迦利亚书10:3；但以理书8:5-11，25）。凡有用、温驯的走兽或动物都表示良善的情感和倾向；凡无用、凶残的走兽或动物都表示邪恶的情感和倾向（参看9280节提到的地方）。
纯真的良善不仅由“羔羊”来表示，还由“公绵羊”和“小公牛”来表示。不同之处在于，“羔羊”表示纯真的至内在良善；“公绵羊”表示纯真的内层或中间良善；而“小公牛”则表示纯真的外在良善；一个人拥有一个外在层面，一个内在层面和一个至内在层面，纯真之良善必须存在于它们当中的每个层面上，以便这个人能够重生，因为纯真之良善是一切良善的真正本质。由于纯真的这三个层级由“小公牛”、“公绵羊”和“绵羊羔或羔羊”来表示，所以每当通过这种良善代表洁净时，这三种动物就作为祭牲和燔祭被献上。也就是说，在每个月朔、节期、初熟之物的日子，以及将祭坛分别为圣时，它们就被献上，这明显可见于民数记（7:15，7:21，7:27，7:33ff；28和29章）。“小公牛”表示纯真的外在良善（参看9391，9990节）；“公绵羊”表示纯真的内在良善（参看10042节）。至于何为纯真，以及它在小孩子身上是何品质，在无知的简单人身上是何品质，在智者身上又是何品质，可参看10021e节所提到的地方。
当经上说作为燔祭献上的绵羊羔必须是“一岁的儿子”时，意思是说，那时它是一只绵羊羔；因为超过一年，它就成了一只绵羊。由于绵羊羔可以说就是一只幼年的绵羊，所以它表示属于婴儿期或童年早期的那种良善，也就是纯真的良善。这也是为何绵羊羔作为燔祭献上是在一年的正月，就是庆祝逾越节的时候（出埃及记12:2ff；民数记28:16，19）；在初熟之物的那一天（民数记28:26，27）；他们摇这一捆的那一天（利未记23:11，12）。因为一年的正月，以及初熟之物的那一天，以及摇这一捆的那一天，也表示童年早期的状态，因而表示纯真的状态。
Potts(1905-1910) 10132
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 (Isa. 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 (Isa. 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 these passages:
Send ye the Lamb of the Ruler of the land from the rock toward the wilderness, unto the mountain of the daughter of Zion (Isa. 16:1). He was oppressed, and He was afflicted, yet He opened not His mouth; He is led as a Lamb to the slaughter (Isa. 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 (Rev. 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 (Rev. 14:4). Besides many other passages in the Revelation, as 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 (Isa. 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 (Exod. 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 (Lev. 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 (Lev. 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 (Num. 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 Matt. 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" (Matt. 25:31; Zech. 10:3; Dan. 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 the 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 even 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 (Exod. 12:2, and following verses; Num. 28:16, 19); on the day of the firstfruits (Num. 28:26, 27); and on the day in which they waved the sheaf (Lev. 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.
Elliott(1983-1999) 10132
10132. 'Lambs, the sons of a year, each day' means the good of innocence in every state. This is clear from the meaning of 'lambs' as the good of innocence, dealt with below; from the meaning of 'the sons of a year' as a form of it that is child-like but has truths implanted in it, also dealt with below; and from the meaning of 'each day' as in every state. For 'a day' means a state, and 'the morning' and 'the evening' of a day, when the burnt offerings of lambs were presented, mean every state.
'A day' means a state, see 893, 2788, 3462, 3785, 4850, 7680. Changes of states are like the changes in a day of morning, midday, evening, night, and morning again, 5672, 5962, 6110, 8426.
[2] The fact that the good of innocence is meant by 'lambs' is clear from places in the Word where 'lambs' are mentioned, as in Isaiah,
The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the fatling together; and a little child will lead them. A suckling will play over the viper's hole, and a weaned child will put out his hand onto the basilisk's den. They will not corrupt themselves on all My holy mountain. And it will happen on that day, that the nations will seek the root of Jesse, who is standing as an ensign of the peoples; and His rest will be glory. Isa 11:6,8-10.
These words describe the state of peace and innocence in the heavens and in the Church after the Lord came into the world. And because a state of peace and innocence is being described the lamb, kid, and calf are mentioned, also a little child, suckling, and weaned child, every one of which means the good of innocence. Inmost good of innocence is meant by 'the lamb', interior good of innocence by 'the kid', and exterior good of innocence by 'the calf'; and these three degrees of good are likewise meant by 'a child', 'a suckling', and 'a weaned one'. 'The holy mountain' is heaven and the Church where the good of innocence resides; 'the nations' are those who have that good within them; and 'the root of Jesse' is the Lord, who is the source of that good. For the good of love coming from Him and offered back to Him, also called celestial good, constitutes the good of innocence.
[3] 'The lamb' means the good of innocence in general, and the inmost good of innocence in particular. This is clear from the fact that it is mentioned first, and also from the fact that the Lord Himself is referred to as the Lamb, as will be seen below.
'The kid' means the interior good of innocence, see 3519, 4871. 'The calf (or young bull)' means the exterior good of innocence, 430, 9391. 'A child' means innocence, 5236, as do 'a suckling', 'a weaned child', that is, an infant, 430, 2280, 3183, 3494, 5608. 'The holy mountain' is where the good of love to the Lord resides, 6435, 8758. 'The nations' means those who have that good within them, 1416, 6005.
That the good of love to the Lord, called celestial good, constitutes the good of innocence is clear from those who are in the inmost heaven. Because they have that good within them they appear naked, as young children; they do so because nakedness depicts innocence, as does early childhood, see the places referred to in 9277, and what has been stated in 3887, 9680.
[4] It says that 'the wolf will dwell with the lamb' because 'the wolf' means those who are opposed to innocence, as also in the same prophet,
The wolf and the lamb will feed together. They will not do evil nor destroy on all My holy mountain. Isa 65:25.
And in Luke,
Jesus said to the disciples whom He sent out, Behold, I send you out as lambs in the midst of wolves. Luke 10:3.
[5] Since the Lord when He was in the world was - as to His Human - Innocence itself, and since for this reason innocence emanates wholly from Him, the Lord is called the Lamb, and the Lamb of God, as in Isaiah,
Send the Lamb of the Ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isa 16:1.
In the same prophet,
He was oppressed and He was afflicted, yet He did not open His mouth. He is led like a lamb to the slaughter. Isa 53:7.
In John,
John the Baptist saw Jesus coming; he said, Behold, the Lamb of God who bears away the sin of the world. John 1:29,36.
In Revelation,
The Lamb who is in the midst of the throne will feed them and will guide them to living springs of water. Rev 7:17.
And elsewhere in the same book,
These are the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes. These were bought from men (homo), being the firstfruits to God and the Lamb. Rev 14:4.
And many times elsewhere in Revelation besides these two places, such as Rev 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] It was because those who possess innocence are meant by 'lambs' that the Lord first told Peter Feed My lambs, then afterwards Feed My sheep, and again, Feed My sheep, John 21:15-17. 'Lambs' in this instance are those who are governed by the good of love to the Lord, for they possess the good of innocence more than all others, whereas 'sheep' are those governed by the good of charity towards the neighbour and those governed by the good of faith.
[7] The word 'lambs' is used with a similar meaning in Isaiah,
Behold, the Lord Jehovih comes with might, and His arm exercises dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, He will gently lead the sucklingsa. Isa 40:10,11.
These verses refer, it is evident, to the Lord. Since those who are governed by love to Him and who for this reason possess the good of innocence are meant by 'lambs' it is said that 'He will gather them into His arm' and 'He will carry them in His bosom'. For these people are joined to the Lord through love, and love is spiritual togetherness. And this also is why those verses go on to say, 'He will gently lead the sucklings', for sucklings and young children are those who possess the good of innocence, 430, 2280, 3183, 3494.
[8] From all this one may now see what the burnt offerings and sacrifices of lambs mean, why they were offered each day, on each sabbath, at each new moon, at each feast, and every day during the feast of Passover, and why at the feast of Passover the lamb called the Passover lamb was eaten, spoken of as follows in Moses,
This month shall be for you the head of months; the first shall it be for you in respect of months of the year. You shall take a member of the flock, a male, from the lambs or from the kids. And they shall take some of the blood and put it onto the [two] doorposts and onto the lintel, and onto the houses in which they will eat it. They shall not eat any of it raw or boiled in water, but roasted with fire. Exod 12:1ff.
The feast of Passover was a sign of the deliverance from damnation of those who receive the Lord in love and faith, 9286-9292, thus who possess the good of innocence; for the good of innocence is inmostly present in love and faith and is their soul. This is why it says that they were to put the animal's blood onto doorposts, lintel, and houses; for where the good of innocence is, hell cannot come in. The reason why they were to eat it roasted with fire was that this was a sign of the good of celestial love, which is the good of love to the Lord received from the Lord.
[9] Because a lamb was a sign of innocence, when the days [of purification] after giving birth had been fulfilled a lamb, the son of a yearb was offered as a burnt offering, and a young pigeon or else a turtledove was offered as a sacrifice, Lev 12:6. The young pigeon or the turtledove was a sign of innocence, just as the lamb was. By 'giving birth' is meant in the spiritual sense the Church's giving birth, giving birth to the good of love; for no other kind of birth is thought of in heaven. And by the burnt offering and sacrifice of those creatures is meant purification from evils by means of the good of innocence; for this good is what the Divine flows into and uses to effect such purification.
[10] The reason why someone who sinned through error had to offer a lamb or a a female kid, or two turtledoves, or two young pigeons as a guilt-offering, Lev 5:1-13, was that 'sin through error' is sin owing to lack of knowledge, and if the lack of knowledge has innocence within it purification takes place. Regarding a Nazirite also it says that when he had completed his Naziriteship he had to offer a lamb, the son of a yearb, as a burnt offering, a ewe lamb, the daughter of a yearb, as a sin-sacrifice, and one ram as a eucharistic sacrifice, and also a basket of unleavened bread, cakes mixed with oil, and wafers of unleavened bread anointed with oil, Num 6:13-15. All these - the lamb, ewe lamb, ram, unleavened bread, cakes, wafers, and oil - mean celestial things, that is, aspects of love to the Lord received from the Lord. The reason why they were offered as a sacrifice by a Nazirite after the days of his Naziriteship had been fulfilled was that a Nazirite represented the celestial man, or the Lord in respect of the Divine Celestial, 3301, the Divine Celestial being what is Divine and the Lord's in the inmost heaven, and what is Divine there being innocence.
[11] From all this it may be recognized that 'a lamb' means the good of innocence, for all beasts that were sacrificed meant some aspect of the Church. It may be recognized primarily from the fact that the Lord Himself is called the Lamb, as is clear from the places referred to above; also that those people are called 'lambs' who love the Lord, as in Isaiah 40:10,11, and in John 21:15; and in addition that upright people are called 'sheep', for example in Matt 15:21-29; 25:31-41; 26:31; John 10:7-16,26-31; 21:16,17, and elsewhere, while bad people are called 'goats', Matt 25:32; Zech 10:3; Dan 8:5-11,25. All useful and gentle beasts mean good affections and inclinations, while useless and savage ones mean evil affections and inclinations, see the places referred to in 9280.
[12] The good of innocence is meant not only by 'a lamb' but also by 'a ram' and by 'a young bull'. But the difference is that the inmost good of innocence is meant by 'a lamb', interior or middle good of innocence by 'a ram', and external good of innocence by 'a young bull'; for a person has an external level, an internal level, and an inmost level, on each of which the good of innocence must be present if the person is to be regenerate, the good of innocence being the very essence of all good. Because those three degrees of innocence are meant by a young bull, a ram, and a lamb, these three animals were offered as a sacrifice and a burnt offering whenever purification by means of that good was represented. That is, they were offered at each new moon, at feasts, on the day of firstfruits, and when the altar was consecrated, as is evident in Num 7:15,21,27,33ff; 28:1-end; 29:1-end. For the meaning of 'a young bull' as the external good of innocence, see 9391, 9990, and that of 'a ram' as the internal good of innocence, 10042. As regards what innocence is, what it is like with young children, what it is like with the simple lacking in knowledge, and what it is like with the wise, see the places referred to in 10021(end).
[13] When it says that the lamb to be offered as a burnt offering had to be 'the son of a year', the meaning was that then it was a lamb; for when it was more than a year old it was a sheep. And since a lamb was so to speak an infant sheep, the kind of good that belongs to infancy or early childhood, which is the good of innocence, was meant by it. This also was why lambs were offered as a burnt offering in the first month of the year, when the Passover was celebrated, Exod 12:2ff, Num 28:16,19; on the day of firstfruits, Num 28:26,27; and on the day on which the sheaf was waved, Lev 23:11,12. For by the first month of the year, the day of firstfruits, and the day of waving the sheaf the state of early childhood, and so the state of innocence, was also meant.
Latin(1748-1756) 10132
10132. `Agnos filios anni in diem': quod significet bonum innocentiae in omni statu, constat ex significatione `agnorum' quod sint bonum innocentiae, de qua sequitur, ex significatione filiorum `anni' quod sit quale infantiae, cui tamen vera implantata sunt, de qua etiam sequitur, et ex significatione `in diem' quod sit in omni statu, nam per `diem' significatur status, `et per mane diei {1} (c)ac per vesperam ejus, in quibus fiebant holocausta ex agnis, significatur omnis status; quod `dies' sit status, videatur n. 893, 2788, 3462, 3785, 4850, 7680, et quod vices statuum {2} se habeant sicut vices diei quoad mane, meridiem, vesperam, noctem, et iterum mane, n. 5672, 5962, 6110, 8426. [2] Quod `agni' sint bonum innocentiae, constat ex locis in Verbo ubi agni nominantur, ut apud Esaiam, Commorabitur lupus cum agno, et pardus cum haedo cubabit, et vitulus et leo juvenis, et saginatum una; et puer parvus ducet ea; ludet lactens super foramine viperae, et super speluncam basilisci ablactatus manum suam impellet; non corrumpent se in toto monte sanctitatis Meae. Et fiet in die illo, radicem (x)Jischaji, quae stans in signum populorum, gentes quaerent; et erit quies Ipsius gloria, xi 6, 8-10;describitur hic status pacis et innocentiae in caelis et in Ecclesia postquam Dominus in mundum venit; et quia status pacis et innocentiae describitur, memorantur agnus, haedus, et vitulus, tum puer (o)parvus, lactens, et ablactatus, et per omnes illos {3} significatur bonum innocentiae, bonum innocentiae intimum per `agnum,' bonum innocentiae interius per `haedum,' et bonum innocentiae exterius per `vitulum'; similiter per `puerum,' `lactentem,' et `ablactatum'; `mons sanctitatis' est caelum et Ecclesia ubi bonum innocentiae, `gentes' sunt qui in illo bono sunt, `radix (x)Jischaji' est Dominus a Quo id bonum; {4} bonum amoris ab Ipso in Ipsum, quod etiam bonum caeleste vocatur, est bonum innocentiae; [3] quod `agnus' sit bonum innocentiae in genere, ac in specie bonum innocentiae intimum, constat ex eo quod primo loco {5} (x)nominetur, tum ex eo {6} quod Ipse Dominus dicatur Agnus, videbitur in {7} sequentibus; quod `haedus' sit bonum innocentiae interius, videatur n. 3519, 4871, quod `vitulus' seu juvencus sit bonum innocentiae exterius, n. 430, 9391, quod `puer' sit innocentia, n. 5236, similiter {8} `lactens,' `ablactatus,' seu infans {9}n. 430, 2280, 3183, 3494, 5608, mons sanctitatis' quod sit ubi bonum amoris in Dominum, n. 6435, 8758, quod `gentes' sint qui in illo bono, n. 1416, 6005; [4] quod bonum amoris in Dominum, quod bonum caeleste vocatur, sit bonum innocentiae, constat ex illis qui in caelo intimo sunt, qui quia in illo bono sunt, apparent {10} nudi et sicut infantes, ex causa quia nuditas est innocentia, pariter infantia, videantur citata n. 9277, et n. 3887, 9680. Dicitur quod commorabitur lupus cum agno, quia per `lupum' significantur qui contra innocentiam, ut quoque apud eundem, Lupus et agnus pascent simul, non malum facient, nec perdent in toto monte sanctitatis Meae, lxv 25:
et apud Lucam, Dixit Jesus ad discipulos quos emisit, Ecce mitto vos sicut agnos in medium luporum, x 3. [5] Quoniam Dominus cum in mundo quoad Humanum Suum fuit ipsa Innocentia, et quoniam inde omne innocentiae ab Ipso procedit ideo Dominus dicitur Agnus, et Agnus Dei, ut apud Esaiam, Mittite {11} Agnum Dominatoris terrae de petra versus desertum ad montem filiae zionis, xvi 1:
apud eundem, Exactionem sustinuit et afflictus est, non tamen aperuit os Suum; sicut agnus ad mactationem ducitur, liii 7:
apud Johannem, Vidit Johannes Baptista Jesum venientem, dixit, Ecce Agnus Dei qui tollit peccatum mundi, i 29, 36:
in Apocalypsi, Agnus qui in medio throni pascet eos, ac deducet eos ad vive fontes aquarum, vii 17:
et alibi, Hi sunt qui cum mulieribus non polluti sunt, virgines enim sunt; hi sunt qui sequuntur Agnum quo vadit; hi empti sunt de hominibus, primitiae Deo et Agno, xiv 4;
praeter {12} pluries alibi in Apocalypsi, ut v 6, 8, 12, 13, vi 1, 16, vii 9, 10, 14, xii 11, xiii 8, xiv 1, xv 3, xvii 14, xix 7, 9, xxi 9, 14, (x)22, 23, 27, xxii 1, 3. [6] Quia agni sunt qui in innocentia, ideo Dominus dixit ad Petrum, primum, Pasce agnos Meos, et postea, Pasce oves Meas, et adhuc, Pasce oves Meas, Joh. xxi 15-17; `agni' {13} ibi sunt qui in bono amoris in Dominum, nam hi in bono innocentiae prae reliquis sunt, `oves' autem {14} qui in bono charitatis erga proximum, et qui in bono fidei. [7] Simile per `agnos' significatur apud Esaiam, Ecce Dominus Jehovih in forti venit, et bracchium ipsius dominatur Ipsi; sicut pastor gregem Suum pascet, in bracchium Suum colliget agnos, in gremio Suo portabit, lactentes leniter ducet, xl 10, 11;
quod haec de Domino dicta sint {15}, patet; quia per agnos intelliguntur qui in amore in Ipsum, ita in bono innocentiae, ideo dicitur quod `illos colliget in bracchium Suum et portabit in gremio,' sunt enim conjuncti Domino per amorem, et amor est conjunctio spiritualis, et ideo quoque additur quod `lactentes leniter ducet,' `lactentes' enim et infantes sunt qui in bono innocentiae, n. 430, 2280, 3183, 3494. [8] Ex his nunc constare potest quid significant holocausta et sacrificia ex agnis, et cur illa quolibet die fierent, quolibet sabbato, quolibet novilunio, et quolibet festo, [et] in festo Paschatis singulis diebus; et cur ad {16} festum Paschatis agnus, qui dicebatur agnus Paschalis, comederetur; de quo ita apud Moschen, Mensis hic vobis caput mensium, primus hic vobis respectu mensium anni; sumetis pecudem masculum de agnis vel de haedis; ac sument de sanguine, et dabunt super postes, et super superliminare, et super domus in quibus comedent eam; non comedent de ea crudum aut coctum in aquis, sed assum igne, Exod. xii (x)1 seqq.;
per festum Paschatis significabatur {17} liberatio `eorum qui recipiunt Dominum amore et fide, a damnatione, n. 9286, 9287-9292, ita qui in bono innocentiae sunt, nam bonum innocentiae est intimum amoris et fidei, et est anima illorum; quapropter dicitur quod sanguinem ejus darent super postes, superliminare, et domus, nam ubi bonum innocentiae est, illuc {18} infernum (t)intrare non potest; quod comederent assum igne, erat (o)causa quia per id significabatur bonum amoris caelestis, quod est bonum amoris in Dominum a Domino. [9] Quia agnus innocentiam significabat, ideo cum impleti fuerunt dies post partum, offerebatur agnus filius anni in holocaustum, ac filius columbae aut turtur in sacrificium, Lev. xii 6; per filium columbae et (o)per turturem similiter significabatur {19} innocentia, ac per agnum per partum in sensu spirituali significatur partus Ecclesiae, (o)qui est boni amoris, non enim {20} alius partus in caelo intelligitur; et per holocaustum et sacrificium (d)ex illis significatur purificatio a malis per bonum innocentiae; nam hoc bonum est in quod Divinum influit ac (o)per quod purificat. [10] Quod qui peccaverit per errorem, offerret agnum aut capellam caprarum, aut duos turtures, aut duos filios columbarum, in reatum, Lev. v 1-13, erat causa quia `peccatum per errorem' est peccatum ex ignorantia, et si in ignorantia est innocentia, fit purificatio. De Naziraeo etiam dicitur quod cum implevit naziraeatum suum, offerret agnum filium anni in holocaustum, et agnam filiam anni in sacrificium peccati, et arietem unum in sacrificium eucharisticum tum calathum azymorum placentas mixtas oleo, et lagana azymorum uncta oleo, Num. vi 13-15; per illa omnia, nempe per agnum, agnam, arietem, panes azymos, placentas, lagana, et oleum, significantur caelestia, hoc est, quae amoris sunt in Dominum a Domino; quod illa a Naziraeo post impletionem dierum naziraeatus sacrificarentur, erat causa quia Naziraeus repraesentabat caelestem hominem, seu {21} Dominum quoad Divinum Caeleste, n. 3301; (o)Divinum Caeleste est Divinum Domini in caelo intimo, et hoc Divinum est innocentia. [11] Ex his constare potest quod per `agnum' significetur bonum innocentiae, nam per omnes bestias quae sacrificabantur, aliquid Ecclesiae significatum est; quod apprime constare potest ex eo quod Ipse Dominus dicatur Agnus, ut constat ex locis supra citatis; et quoque quod illi dicantur {22} `agni' qui Dominum amant, ut apud Esaiam xl 10, 11; et apud Johannem xxi 15; et quod etiam homines probi dicantur `oves,' Matth. xv 21-29, xxv 31-41, (x)xxvi 31; Joh. x 7-16, 26-31, xxi 16, 17, et alibi; ac homines mali `hirci,' Matth. xxv (x)32; Sach. x 3; Dan. viii 5-11, 25; quod omnes bestiae utiles (c)ac mites significent affectiones et inclinationes bonas, at inutiles et immites affectiones et inclinationes malas, videantur citata n. 9280. Bonum innocentiae significatur non modo per `agnum' sed etiam per `arietem' et per `juvencum,' sed cum differentia quod per `agnum' significetur bonum innocentiae intimum, per `arietem' bonum innocentiae interius seu medium, (c)ac per `juvencum' bonum innocentiae externum; [12] est enim apud hominem externum, internum, et intimum in unoquovis erit bonum innocentiae, ut homo regeneratus sit, nam bonum innocentiae est ipsa essentia omnis boni; quia hi tres gradus innocentiae significantur per juvencum, arietem, et agnum, ideo illi tres offerebantur in sacrificium et in holocaustum quando repraesentabatur purificatio per id bonum, quod factum in singulis noviluniis, in festis, die primitiarum, cum inaugurabatur altare, ut patet in Num. vii 15, 21, 27, (x)33 seq., xxviii 1-fin., et xxix 1-fin.; quod `juvencus' sit bonum innocentiae externum, videatur n. 9391, 9990, quod `aries' sit bonum innocentiae internum, n. 10,042. Quid innocentia, et qualis (o)illa apud infantes, qualis apud simplices qui in ignorantia, et qualis apud sapientes, videantur citata n. 10,021 fin. [13] Quod dicatur quod agnus qui offerretur in holocaustum, esset filius anni, significabat quod tunc esset agnus, cum enim excedebat annum, erat ovis; et quia agnus erat sicut infans ovis, per illum significabatur tale bonum quod infantiae est, quod est bonum innocentiae; inde quoque erat quod agni (x)offerrentur in holocaustum in primo mense anni, quando Pascha, Exod. xii 2 seq.; Num. xxviii 16, 19; (d)in die primitiarum, Num. xxviii 26, 27; (d)in die quo motitabant manipulum, Lev. xxiii 11, 12, nam per primum mensem anni, perque diem primitiarum, et per diem motitationis manipuli, etiam status infantiae, ita status innocentiae, significabatur. @1 ejus$ @2 After habeant$ @3 omnia illa$ @4 i nam$ @5 i hic$ @6 et$ @7 ut constabit a$ @8 quod$ @9 i sit innocentia$ @10 i et$ @11 Mitte IT$ @12 etiam$ @13 enim$ @14 i sun$ @15 dicantur$ @16 ante$ @17 significatur$ @18 ibi$ @19 significatur$ @20 quia non$ @21 ita$ @22 illi dicuntur$