2807、“亚伯拉罕说，我儿，神必自己看见作燔祭的羊羔”表示回答：神性人身或人性将提供那些要成圣的人。这从“自己看见”和“燔祭的羊羔”的含义清楚可知：当论及神时，“自己看见”是指预见和提供，因为就最接近字义的内义而言，“看见”表示理解（2150，2325节）；就更内在的意义而言，“看见”表示有信（897，2325节）；而就至高意义而言，“看见”表示预见和提供。“燔祭的羊羔”是指那些要成圣的人类成员，如刚才所述（2805节）。从下文明显可知，“燔祭的羊羔”在此表示属灵人。用于燔祭和祭牲的各种动物都有各自不同的含义；也就是说：羊羔表示一样事物，绵羊表示另一样事物，小山羊和母山羊又表示一样事物，公羊和公山羊则表示另一样事物；公牛、小公牛和牛犊也一样。雏鸽和斑鸠同样有不同含义。每种动物都有自己的含义，这一点从以下事实很清楚地看出来：经上明确规定了每个具体日子和每种具体宗教节日，如赎罪、洁净或就职仪式和其它场合，该献哪种动物。若非每种动物都有某种特定含义，经上绝不会如此明确地规定哪种场合要献上哪种动物。
显然，古教会和后来的犹太教所执行的一切宗教仪式或外在敬拜形式都代表主，燔祭和祭物尤其代表祂，因为它们是希伯来民族的主要敬拜形式。它们因代表主而同时也代表人里面那些属于主的东西，即爱的属天事物和信的属灵事物，因而代表那些属天或属灵，或应该属天或属灵的人自己。这就是为何“羊羔”在此表示属灵人，就是那些属于主的属灵教会的人。至于“我儿，神必自己看见作燔祭的羊羔”表示神性人身或人性将提供那些要成圣的人，这从以下事实明显看出来：此处经上说的是“神必看见”，而不是“耶和华必看见”。当这两个名字出现，如出现在本章时，“耶和华”和“父”所表相同，“神”和“子”所表相同，因而在此表示神性人身或人性。这是因为论述的主题是属灵人，属灵人的拯救来自神性人身或人性（可参看2661，2716节）。
Potts(1905-1910) 2807
2807. Abraham said, God will see for Himself the lamb for a burnt-offering, my son. That this signifies the reply that the Divine Human will provide those who are to be sanctified, is evident from the signification of "seeing for Himself," when predicated of God, as being to foresee and provide; for "seeing," in the proximate internal sense, is to understand (n. 2150, 2325); in a still more internal sense it is having faith (n. 897, 2325); but in the supreme sense it is foreseeing and providing; and also from the signification of the "lamb for a burnt-offering," as being those from the human race who are to be sanctified (see just above, n. 2805). That the spiritual are here meant by the "lamb for a burnt-offering," is manifest from what follows. The beasts for the burnt-offering and sacrifice signified various things: a lamb one thing, a sheep another, a kid and a she-goat another, a ram and a he-goat another; so also an ox, a bullock, and a calf, and the young of doves, and turtledoves. That each signified a different thing is plainly evident from its being expressly defined which kind should be sacrificed on the several days, and at each festival; as at expiations, cleansings, inaugurations, and at other times. These kinds would by no means have been so expressly pointed out, unless each one had a special signification. [2] It is manifest that all the rites or external kinds of worship that existed in the Ancient Church, and afterwards in the Jewish, represented the Lord, and especially the burnt-offerings and sacrifices, because among the Hebrew nation these were the principal things of worship. And because they represented the Lord, they at the same time also represented those things which are the Lord's with men, namely, the celestial things of love and the spiritual things of faith, consequently the men themselves who are celestial or spiritual, or who ought to be. Hence it is that by the "lamb" here are signified the spiritual, that is, they who are of the Lord's spiritual church. That by "God will see for Himself the lamb for a burnt-offering, my son," is signified that the Divine Human will provide, is evident from the fact that it is not here said that "Jehovah" will see, but that "God" will see. When both are named, as in this chapter, by "Jehovah" is then meant the same as by the "Father," and by "God" the same as by the "Son," and thus here the Divine Human; and this because the spiritual man is treated of, who has salvation from the Divine Human, as may be seen above (n. 2661, 2716).
Elliott(1983-1999) 2807
2807. 'Abraham said, God will see for Himself to the animal for a burnt offering, my son' means the reply: The Divine Human will provide those who are to be sanctified. This is clear from the meaning of 'seeing to for oneself', when used in reference to God, as foreseeing and providing - for 'to see' in the internal sense nearest to the literal means to understand, 2150, 2325, whereas in the sense yet more interior it means having faith, 897, 2325, while in the highest sense it means foreseeing and providing; and also from the meaning of 'the animal for a burnt offering' as those members of the human race who are to be sanctified, dealt with just above in 2805. That 'the animal for a burnt offering' is here used to mean those who are spiritual is evident from what follows. The kinds of animals used for burnt offering and sacrifice each had a different meaning. That is to say, a lamb meant one thing, a sheep another, a kid and she-goat another, a ram and he-goat another, an ox yet another, as did a young bull and a calf. And young pigeons and turtle doves had meanings different again. It is quite clear that each kind of animal had its own meaning from the fact that it was laid down explicitly which kind were to be sacrificed on each particular day, at each particular religious festival, when atonement was being made, cleansing effected, inauguration carried out, and all other occasions. Which kinds were to be used on which occasions would never have been laid down so explicitly unless each one had possessed some specific meaning.
[2] Clearly all the religious observances or forms of external worship which existed in the Ancient Church, and subsequently in the Jewish, represented the Lord, so that the burnt offerings and sacrifices in particular represented Him since these were the chief forms of worship among the Hebrew nation. And because they represented the Lord they also at the same time represented among men those things that are the Lord's, that is to say, the celestial things of love, and the spiritual things of faith, and as a consequence of this represented the people themselves who were celestial and spiritual or who ought to have been so. This is why 'the animal' here means those who are spiritual, that is, those who belong to the Lord's spiritual Church. As regards 'God will see for Himself to the animal for a burnt offering, my son' meaning that the Divine Human will provide them, this is clear from the fact that here it is not said that 'Jehovah' will see to it but that 'God' will do so. When both of these names occur, as they do in this chapter, Jehovah is used to mean the same as 'the Father', and God the same as 'the Son', so that here the Divine Human is meant; and a further reason for the usage is that the spiritual man, whose salvation comes from the Divine Human, is the subject, see 2661, 2716.
Latin(1748-1756) 2807
2807. `Dixit Abraham, Deus videbit Sibi pecudem in holocaustum, fili mi': quod significet responsum quod Divinum Humanum providebit illos qui sanctificentur, constat ex significatione `videre sibi' cum praedicatur de Deo quod sit praevidere et providere; `videre' enim in sensu proxime interno est intelligere, n. 2150, 2325; in sensu autem adhuc interiore, est fidem habere, n. 897, 2325; at sensu supremo est praevidere et providere: tum ex significatione `pecudis in holocaustum' quod sint illi qui ex genere humano sanctificentur, de qua mox supra n. 2805: quod per `pecudem in holocaustum' hic intelligantur spirituales, ex sequentibus patet. `Pecudes in holocaustum et sacrificium' varia significabant, aliud nempe agnus, aliud ovis, aliud haedus et capra, aliud aries et hircus, et quoque aliud bos, tum juvencus et vitulus; aliud etiam pulli columbarum et turtures; quod aliud significaverint, constare potest manifeste ex eo quod definitum sit expresse quodnam genus sacrificarent singulis diebus, singulis festis, in expiationibus, in mundationibus, in inaugurationibus, et in ceteris; quae genera nusquam tam expresse definita fuissent nisi unumquodvis aliquid speciale significaverit. Manifestum {1} est quod omnes ritus seu cultus externi 2 qui fuerunt in Ecclesia Antiqua, et postea in Judaica, repraesentaverint Dominum, ita imprimis holocausta et sacrificia, quia illa fuerunt principalia cultus apud gentem Hebraeam; et {2} quia Dominum, etiam simul repraesentaverunt apud homines illa quae Domini sunt, nempe caelestia amoris et spiritualia fidei, consequenter ipsos homines qui tales erant, seu tales esse deberent, inde est, quod per `pecudem' hic significentur spirituales, hoc est, illi qui a spirituali Domini Ecclesia sunt. Quod `Deus videbit Sibi pecudem in holocaustum, fili mi' significet quod Divinum Humanum providebit, constare potest ex eo quod non dicatur hic quod Jehovah videbit, sed quod Deus videbit; cum uterque nominatur, ut in hoc capite, per Jehovam tunc intelligitur idem quod per Patrem, et per Deum idem {3} quod per Filium, ita hic Divinum Humanum; et hoc quia de spirituali homine agitur, cui quod ex Divino Humano salus, videatur n. 2661, 2716. @1 after Dominum$ @2 In A a long passage is here deleted and the following is inserted in m: et quia Dominum, etiam simul repraesentaverunt illa quae Domini sunt, nempe caelestia amoris et spiritualia fidei Ipsius apud homines qui sacrificabant, ita ipsos homines qui tales, seu qui tales esse deberent.$ @3 Divinum Bonum, per Deum Divinum Verum, seu idem quod per Patrem et Filium, n. 2803.$