3519.“从那里牵两只肥美的母山羊的羊羔来给我”表从这良善所生的真理。 这从“母山羊的羊羔”的含义清楚可知，“母山羊的羊羔”是指从良善所生的真理，如下文所述。经上说“两只”的原因在于，和理性层一样，属世层里面也有属于意愿的事物和属于理解力的事物。属世层中属于意愿的事物是快乐，属于理解力的事物是记忆知识。这二者若要成为某种事物，就必须联结起来。
至于“母山羊的羊羔”表示从良善所生的真理，这一点从圣言中提及“山羊羔”和“母山羊”的经文可以看出来。要知道，从真正意义上说，圣言中所提及的一切驯良和有用的牲畜都表示属天事物，也就是良善，以及属灵事物，也就是真理（参看45，46，142，143，246，714，715，776，2179，2180，2781，3218节）。由于属天事物，或良善各种各样，因而属灵事物，或真理也各种各样，故这些牲畜各自具有不同的含义；也就是说，羊羔具有一种含义，山羊羔具有另一种含义，母绵羊、母山羊、公绵羊、公山羊、小公牛或公牛又具有一种含义，而马或骆驼也具有另一种含义。鸟亦具有不同的含义，而海里的兽，如“鲸鱼”和“鱼类”同样具有不同的含义。属天和属灵之物的属，因而良善与真理的属，比任何人所能数算出来的还要多，即便当提及属天之物或良善，以及属灵之物或真理时，它看似不是由多个部分所组成的复合体，而是看似一个单一实体。然而，这二者何等复杂，或它们的属何等数不胜数，这可从有关天堂的论述（3241节）可以看出来，大意是：天堂照着属天和属灵之物，也就是爱之良善和由此衍生的信之真理的属而被划分为无数独立的社群。此外，良善的每一个属和真理的每一个属都拥有无数的种，每一属的社群就被划分为无数的种，而每一种又以同样的方式被划分为亚种。
良善与真理最普遍的属就是献为燔祭和祭物的活物所代表和表示的事物。由于这些属彼此截然不同，故经上明确规定了人们献祭时当用哪种活物。如，有时要献上公、母绵羊羔，以及公、母山羊羔；有时要献上公绵羊和母绵羊，以及公山羊；而有时要献上牛犊、小公牛和公牛；以及鸽子和斑鸠（922，1823，2180，2805，2807，2830，3218节） 。从用到它们的祭祀和圣言中其它经文可以看出“山羊羔”和“母山羊”表示什么。由此明显可知，公、母“羊羔”表示内在人或理性人的纯真，“山羊羔”和“母山羊”表示外在人或属世人的纯真，因而表示真理及其良善。
存在于外在人或属世人的纯真里面的真理与良善由“山羊羔”和“母山羊”来表示，这一事实从以下圣言经文明显看出来。以赛亚书：
豺狼必与绵羊羔同居，豹子与山羊羔同卧；少壮狮子与牛犊并肥畜同群；小孩子要牵引它们。（以赛亚书11:6）
这论及主的国度和那里的状态，在这种状态下，人们不害怕邪恶，也就是不惧怕地狱，因为他们与主同在。“绵羊羔”和“山羊羔”表示具有纯真的人，这些人是最平安的，故首先被提及。
当埃及一切头生的被杀时，百姓被吩咐杀一只无残疾的公羊羔，或从绵羊羔里取，或从山羊羔里取，并取点血涂在房屋左右的门框上和门楣上，免得毁灭者以灾殃击杀他们（出埃及记12:5，7，13）。“埃及头生的”表示被除灭的爱与之善（3325节）；“绵羊羔”和“山羊羔”是指纯真的状态；具有这些状态的人免于邪恶。事实上，天堂里的所有人都通过纯真的状态而受到主的保护。这种保护由杀绵羊羔或山羊羔，并将血涂在房屋左右的门框上和门楣上来代表。当耶和华通过天使向人显现时，此人要献上一只“母山羊的羊羔”，免得他死，如基甸看到祂时就是这样行的（士师记6:19），玛挪亚也是（士师记13:15-16，19）。原因在于，耶和华或主无法向任何人显现，甚至无法向天使显现，除非祂所显现给的那一位处于纯真的状态。所以，主一同在，人就被带入纯真的状态，因为主通过纯真进入，甚至对天上的天使来说也是这样。因此，按照主在福音中的话说（马太福音18:3；马可福音10:15；路加福音18:17），没有人能进入天堂，除非他具有某种纯真。当耶和华显现时，人们以为若不献上这样的燔祭，自己就会死。这一点可见于士师记（13:22-23）。
由于真正的婚姻之爱就是纯真本身（参看2736节），故代表性教会有这样的习俗：男人要带着母山羊的羊羔去见他的妻子，如我们所读到的参孙（士师记15:1），以及与他玛同寝时的犹大（创世记38:17，20，23）。“山羊羔”和“母山羊”表示纯真，这一事实可从赎罪祭明显看出来，人若误犯了罪，就要献赎罪祭（利未记1:10；4:28；5:6）。误犯的罪就是由于含有纯真在里面的无知所犯的罪。这一事实同样从以下摩西五经中的神圣条例明显看出来：
地里首先初熟之物要送到耶和华你神的殿。不可用山羊羔母的奶煮山羊羔。（出埃及记23:19；34:26）
此处“地里初熟之物要送到耶和华的殿”就表示小时候所具有的纯真状态；“不可用山羊羔母的奶煮山羊羔”表示不可毁灭小时候的纯真。这就是它们的含义，在这两处经文中，这一个条例紧随那一个条例而来。从字义上看，它们似乎完全不同；但从内义上看，它们联结在一起。
如前所述，“山羊羔”和“母山羊”表示纯真，故经上还要求用母山羊毛织帐幕上的幔子（出埃及记25:4；26:7；35:5，6，23，26；36:14），因为其中的一切圣物所代表的符号都从纯真得其本质。“母山羊毛”表示存在于无知中的最末或最外层的纯真，就是诸如外邦人所具有的那种。就内义而言，这些外邦人由帐幕的幔子来表示。综上所述，明显可知何为从良善所生的真理及其性质，这些真理由他母亲利百加吩咐她儿子雅各所取的“两只肥美的母山羊的羊羔”来表示。也就是说，它们是属于纯真或小时候的真理，也由以扫要带到他父亲以撒那里的事物来表示，如前所述（3501，3508节）。事实上，它们并不是这些真理，而是一开始看似是。正因如此，雅各才用这些事物来冒充以扫。
Potts(1905-1910) 3519
3519. And take me from thence two good kids of the she-goats. That this signifies the truths of this good, is evident from the signification of "kids of the she-goats," as being the truths of good, concerning which in what follows. The reason there were two, is that as in the rational, so in the natural, there are things which are of the will and things which are of the understanding. The things in the natural that have relation to the will are delights, and those which have relation to the understanding are memory-knowledges, and in order to be something these two must be conjoined together. [2] That "kids of the she-goats" signify the truths of good, may be seen from those passages of the Word where "kids" and "she-goats" are mentioned. Be it known that in the genuine sense all the tame and useful beasts mentioned in the Word signify the celestial things of good and the spiritual things of truth (see n. 45, 46, 142, 143, 246, 714, 715, 2180, 2781, 3218); and because there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths, one kind is signified by one beast, and another by another; thus one kind is signified by a "lamb," another by a "kid," another by a "sheep," by a "she-goat," a "ram," a "he-goat," a "bullock," an "ox;" another also by a "horse" and by a "camel;" another likewise by birds; and also another by the beasts of the sea, as by "whales"' and "fishes." There are more genera of celestial and spiritual things than can be enumerated, consequently of goods and truths, although when the celestial or good is mentioned, and also the spiritual or truth, it appears as if it were not manifold, but only one. But how manifold they both are, or how innumerable their genera are, may be seen from what has been said concerning heaven (n. 3241), namely, that it is distinguished into innumerable societies, and this according to the genera of celestial and spiritual things, or of the goods of love and thence of the truths of faith; and moreover every single genus of good, and every single genus of truth, has innumerable species into which the societies of each genus are distinguished, and every species in like manner. [3] The most universal genera of good and truth are what were represented by the animals that were offered in the burnt-offerings and sacrifices; and because the genera are most distinct from one another it was expressly enjoined that such and no other should be offered-in some cases, for instance, male and female lambs, also male and female kids; in some cases rams and sheep, and also he-goats; but in others, calves, bullocks, and oxen; also pigeons and turtle-doves (n. 922, 1823, 2180, 2805, 2807, 2830, 3218). What was signified by "kids" and "she-goats" may be seen both from the sacrifices in which they were offered, and also from other passages in the Word; whence it is evident that male and female "lambs" signified the innocence of the internal or rational man, and that "kids" and "she-goats" signified the innocence of the external or natural man, thus the truth and good thereof. [4] That the truth and good of the innocence of the external or natural man is signified by "kids" and "she-goats" is evident from the following passages in the Word. In Isaiah:
The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the sheep* together; and a little child shall lead them (Isa. 11:6);
where the Lord's kingdom is treated of, and a state of no fear from evil, or of no dread on account of hell, because one of presence with the Lord. The "lamb" and the "kid" denote those who are in innocence, and because these are the safest of all, they are mentioned first. [5] When all the firstborn of Egypt were smitten, it was commanded that they should slay perfect and male young of the flock, of lambs or of kids, and should put some of the blood on the door-posts and on the lintel of the houses, and thus there should not be a plague on them from the destroyer (Exod. 12:5, 7, 13). The "firstborn of Egypt" denotes the good of love and charity extinct (n. 3325); "lambs" and "kids" are states of innocence; and those who are in these states are safe from evil, for all in heaven are protected by the Lord through states of innocence; and this protection was represented by the slaying of a lamb or kid, and by the blood upon the door-posts and lintel of the houses. [6] When Jehovah appeared to anyone through an angel, a kid of the goats was sacrificed, lest the man should die-as when he appeared to Gideon (Judges 6:19), and to Manoah (13:15-16, 19). The reason was that Jehovah or the Lord cannot appear to anyone, not even to an angel, unless he to whom He appears is in a state of innocence; and therefore as soon as the Lord is present with anyone he is let into a state of innocence; for the Lord enters through innocence, even with the angels in heaven. On this account no one can come into heaven unless he has somewhat of innocence, according to the words of the Lord in Matthew 18:3; Mark 10:15; Luke 18:17. That men believed they should die when Jehovah appeared, unless they offered such a burnt-offering may be seen in Judges 13:22-23. [7] Inasmuch as genuine conjugial love is innocence (see n. 2736), it was customary in the representative church to enter in unto a wife by a present of a kid of the she-goats; as we read of Samson (Judges 15:1); likewise of Judah when he went in unto Tamar (Gen. 38:17, 20, 23). That a "kid" and a "she-goat" signified innocence, is also evident from the sacrifices of guilt, which they were to offer when anyone had sinned through error (Lev. 1:10; 4:28; 5:6); sin through error is a sin of ignorance in which is innocence. The same is evident from the following Divine command in Moses:
The first of the first-fruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother's milk (Exod. 23:19; 34:26);
where by the "first-fruits of the ground, which they were to bring into the house of Jehovah," is signified the state of innocence which is in infancy; and by "not seething a kid in its mother's milk," that they should not destroy the innocence of infancy. Because these things are signified, in both passages the one command follows the other without a break; and yet in the literal sense they appear to be altogether different; but in the internal sense they cohere together. [8] Because as before said "kids" and "she-goats" signified innocence, it was also commanded that the curtain of the tent over the tabernacle should be made of the wool of she-goats (Exod. 25:4; 26:7; 35:5, 6, 23, 26; 36:14), for a sign that all the holy things therein represented derived their essence from innocence. By the "wool of she-goats" is signified the ultimate or outermost of the innocence that is in ignorance, such as exists with the Gentiles; and who in the internal sense are the "curtains" of the tabernacle. From all this it is evident what and of what quality are the truths of good that are signified by the "two good kids of the she-goats" concerning which Rebekah his mother spoke unto Jacob her son, namely, that they are those of innocence or of infancy, being in fact those which Esau was to bring to his father Isaac; concerning which above (n. 3501, 3508); and which indeed were not these truths of good, but at first appeared as if they were; and it is for this reason that by means of these Jacob simulated Esau. * The Hebrew for "sheep" (ovis) here is meri, which in the A. V. is rendered "fatling" three times, "fat cattle" twice, "fat beast" once, "fed beast" once. By Swedenborg it is rendered saginatum seven times, pinguis once, pingue pecus once, and ovis once. In the passage before us he has rendered it saginatum in Arcana Coelestia n. 10132; True Christian Religion n. 789; Apocalypse Explained n. 514, 780, and 781; pingue pecus in Arcana Coelestia n. 430 and ovis here in n. 3519 of the same work. The commentators usually understand by it a fattened calf; some rabbis a wild ox (buffalo or bubalus); none have "sheep."
Elliott(1983-1999) 3519
3519. 'And take for me from there two good kids of the she-goats' means truths born from that good. This is clear from the meaning of 'kids of the she-goats' as truths born from good, dealt with below. The reason for haying 'two' was that as in the rational so in the natural there are things of the will and those of the understanding. Things in the natural that belong to the will are delights, while those that belong to the understanding are facts. These two have to be joined together if they are to be anything at all.
[2] As regards 'kids of the she-goats' meaning truths born from good, this becomes clear from those places in the Word where kids and she-goats are mentioned. It should be recognized that all gentle and useful beasts mentioned in the Word mean in the genuine sense celestial things, which are forms of good, and spiritual things, which are forms of truth, see 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218. And since there are various genera of celestial things or forms of good, and consequently there are various genera of spiritual things or forms of truth, one beast has a different meaning from another; that is to say, a lamb has one meaning, a kid another, and a sheep, she-goat, ram, he-goat, young bull, or ox another, while a horse or a camel has yet another meaning. Birds have a different meaning again, as also do beasts of the sea, such as sea monsters, and fish. The genera of celestial and spiritual things, and consequently of forms of good and truth, are more than anyone can number, even though when that which is celestial or good is mentioned, and also when that which is spiritual or truth, this is not envisaged as being anything complex, consisting of many parts, but as a single entity. Yet how complex both of these are, that is, how countless the genera are of which they consist, may be seen from what has been stated about heaven in 3241, to the effect that it is distinguished into countless separate communities, according to the genera of celestial and spiritual things, that is, of goods of love and of derivative truths of faith. Furthermore each genus of good and each genus of truth has countless species into which the communities of each genus are separated. And each species in a similar way has separate sub-species.
[3] The commonest genera of good and truth are what the living creatures offered as burnt offerings and sacrifices represented. And because the genera are quite distinct and separate, people were explicitly commanded to use those living creatures and no others, that is to say, in some sacrifices lambs and ewe-lambs, and also kids and female kids of she-goats were to be used, in other sacrifices rams and sheep, and also he-goats, were to be used, while in other sacrifices again, calves, young bulls, and oxen, or else pigeons and doves, were to be used, see 992, 1823, 2180, 2805, 2807, 2830, 3218. What kids and she-goats meant however becomes clear both from the sacrifices in which they used to be offered and from other places in the Word. These show that lambs and ewe-lambs meant innocence belonging to the internal or rational man, and kids and she-goats innocence belonging to the external or natural man, and so the truth and the good of the latter.
[4] The fact that truth and good present in the innocence that belongs to the external or natural man is meant by a kid and a she-goat is clear from the following places in the Word: In Isaiah,
The wolf will dwell with the lamb, and the leopard will lie down with the kid, the calf also and the young lion and the sheep together; and a little child will lead them. Isa 11:6.
This refers to the Lord's kingdom and to the state there in which people have no fear of evil, that is, no dread of hell, because they are with the Lord. 'The lamb' and 'the kid' stand for people who have innocence within them, and who, being the most secure of all, are mentioned first.
[5] When all the firstborn of Egypt were smitten the people were commanded to kill from among the lambs or among the kids a male without blemish, and to put some of the blood on the doorposts and on the lintel of their houses; and so the destroyer would not strike them with the plague, Exod 12:5, 7, 13. 'The firstborn of Egypt' means the good of love and charity that was wiped out, 3325. 'The lambs' and 'the kids' are states of innocence, in which those with whom these exist are secure from evil. Indeed all in heaven are kept secure by the Lord through states of innocence. That security was represented by the killing of the lamb or kid, and putting the blood on the doorposts and on the lintel of the houses. .
[6] To avert his own death when a person saw Jehovah manifested as an angel he would sacrifice 'a kid of the she-goats', as Gideon did when he saw Him, Judg 6:19, and also Manoah, Judg 13:15, 16, 19. The reason they offered a kid was that Jehovah or the Lord cannot appear to anybody, not even to an angel, unless the one to whom He appears is in a state of innocence. Therefore as soon as the Lord is present people are brought into a state of innocence, for the Lord enters in by way of innocence, even with angels in heaven. Consequently no one is able to enter heaven unless he has a measure of innocence, according to the Lord's words recorded in Matt 18:3; Mark 10:15; Luke 18:17. Regarding people's belief that they would die when Jehovah appeared to them if they did not offer such a burnt offering, see Judg 13:22, 23.
[7] Since genuine conjugial love is innocence itself, 2736, it was customary in the representative Church for a man to go to his wife with the gift of a kid of the she-goats, as one reads of Samson in Judg 15:1, and also of Judah when he visited Tamar, Gen 38:17, 20, 23. The fact that 'a kid' and 'a she-goat' meant innocence is also evident from the sacrifices made as guilt offerings that a person would offer if he had sinned through error, Lev 1:10; 4:28; 5:6. Sinning through error is sinning through ignorance that has innocence within it. The same is evident from the following Divine command in Moses,
You shall bring the first of the firstfruits of your land to the house of Jehovah your God. You shall not boil a kid in its mother's milk. Exod 23:19; 34:26.
Here the requirement 'to bring the firstfruits of the land to the house of Jehovah' means the state of innocence which exists in early childhood; and 'not boiling a kid in its mother's milk' means that they were not to destroy the innocence of early childhood. This being their meaning, the one command, in both places referred to, follows directly after the other In the literal sense there seems to be no connection at all between them as there is in the internal sense.
[8] Because kids and she-goats, as has been stated, meant innocence it was also required that the curtains over the tabernacle should be made from she-goat hair, Exod 25:4; 26:7; 35:5, 6, 23, 26; 36:14, as a sign that all the holy things represented in it depended for their very being on innocence. 'She-goat hair' means the last or outermost degree of innocence present in ignorance, such as exists with gentiles who in the internal sense are meant by the curtains of the tabernacle. These considerations now show what truths born of good are, and what the nature of these is, meant by the two good kids of the she-goats which Rebekah his mother spoke about to Jacob. That is to say, they are truths belonging to innocence or early childhood, meant also by the things which Esau was to bring to Isaac his father, dealt with in 3501, 3508. They were not in fact such truths, but initially they appeared to be. Thus it was that Jacob pretended by means of them to be Esau.
Latin(1748-1756) 3519
3519. `Et accipe mihi exinde duos haedos caprarum bonos': quod significet illius boni vera, constat ex significatione `haedorum caprarum' quod sint vera boni, de qua sequitur: quod `duo' fuerint, est quia sicut in rationali, ita in naturali, sunt quae voluntatis et quae intellectus; quae in naturali ad voluntatem se referunt, sunt jucunda, quae ad intellectum ibi, sunt scientifica; haec duo conjuncta erunt ut sint aliquid. [2] Quod `haedi caprarum' sint vera boni, constare potest ab illis locis in Verbo ubi haedi et caprae nominantur; sciendum quod omnes bestiae mites et utiles quae nominantur in Verbo, significent in genuino sensu caelestia quae sunt boni, {1}et spiritualia quae sunt veri, videatur n. 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218; et quia varia genera caelestium seu bonorum sunt, et consequenter varia genera spiritualium seu verorum, aliud per unam bestiam quam per alteram significatur, nempe aliud per agnum, aliud per haedum, aliud per ovem, per capram, per arietem, per hircum, per juvencum, per bovem, tum quoque aliud per equum et per camelum; etiam aliud per aves; et aliud quoque per bestias maris, ut per cetos, et per pisces; sunt caelestium et spiritualium genera plura quam ut enumerari queant, consequenter bonorum et verorum, tametsi cum caeleste seu bonum nominatur, tum cum spirituale seu verum, appareat sicut non multiplex, sed modo unum foret; sed quam multiplex utrumque sit, seu quam innumerabilia eorum genera sunt, constare potest ex illis quae de caelo n. 3241 dicta sunt, nempe quod distinctum sit in innumerabiles societates, et hoc secundum genera caelestium et spiritualium, seu bonorum amoris (c)et inde verorum fidei; ac praeterea unumquodvis genus boni, et unumquodvis veri, innumerabiles species habet, in quas distinctae sunt societates cujusvis generis; [3] et unaquaevis species similiter: universalissima genera boni et veri sunt quae repraesentata sunt per animalia quae in holocaustis et sacrificiis offerebantur; et quia genera in se distinctissima sunt, mandatum est expresse quod illa non alia {2}adhiberentur, in quibusdam nempe agni et agnae, tum haedi et capellae caprarum, in quibusdam arietes et oves, tum hirci, in aliis vero vituli, juvenci et boves; tum quoque columbae et turtures; videatur n. 922, 1823, 2180, 2805, 2807, 2830, 3218: quid autem haedi et caprae significaverunt, constare potest tam ex sacrificiis in quibus offerebantur, quam ex aliis locis in Verbo; exinde patet quod `agni et agnae' significaverint innocentiam interni seu rationalis hominis, et quod `haedi et caprae' innocentiam externi seu naturalis hominis, ita verum et bonum illius. [4] Quod verum et bonum innocentiae externi seu naturalis hominis per haedum et capram significetur, constat ex his in Verbo: apud Esaiam, Commorabitur lupus cum agno, et pardus cum haedo cubabit, vitulus etiam et leo juvenis et ovis una, et puer parvus ducet eas, xi 6;ibi agitur de regno Domini, et ibi de statu nullius timoris a malo, seu nullius metus pro inferno, quia apud Dominum; `agnus et haedus' pro illis qui in innocentia sunt, qui quia omnium tutissimi sunt, primo loco nominantur. [5] Cum omne primogenitum Aegypti percuteretur, mandatum fuit, Ut pecudem integram et masculam de agnis vel haedis mactarent, et de sanguine darent super postes et super superliminare domuum,...et sic non esset illis plaga a percussore, Exod. xii 5, 7, 13;
`primogenitum Aegypti' est bonum amoris et charitatis exstinctum, n. 3325; `agni et haedi' sunt status innocentiae, in quibus qui sunt, a malo sunt tutati; omnes enim in caelo per status innocentiae a Domino tutantur; tutela illa per `mactationem agni aut haedi, et sanguinis super postes et superliminare domuum' repraesentata fuit. [6] Cum alicui visus erat Jehovah per angelum, ne moreretur, sacrificabatur `haedus caprarum'; ut cum visus Gideoni, Jud. vi 19; et Manoaho, jud. xiii 15, 16, 19; causa erat {3}quod Jehovah seu Dominus nemini, ne quidem angelo, possit apparere nisi ille cui apparet, sit in statu innocentiae; quapropter ut primum Dominus adest, mittuntur {4}in statum innocentiae, nam Dominus per innocentiam intrat, etiam apud angelos in caelo; ea propter nemo in caelum venire potest nisi aliquid innocentiae habeat, secundum Domini verba apud Matth. xviii 3; Marc. x 15; Luc. xviii 17;(m) quod se morituros crederent, cum appareret Jehovah, {5}nisi offerrent holocaustum tale, videatur Jud. xiii 22, 23 [7] {6}Quia genuinus amor conjugialis est innocentia, n. 2736, sollemne fuit in Ecclesia repraesentativa intrare ad uxorem per {7}munus haedi caprarum, ut de Simsone Jud. xv 1 legitur; etiam de Jehuda cum ad Tamarem, Gen. xxxviii 17, 20, 23. Quod `haedus et capra' significaverint innocentiam, etiam patet a sacrificiis reatus, cum quis per errorem peccaverit, quod illa offerrent, Lev. i 10; iv 28; v 6; `peccatum per errorem' est peccatum ignorantiae in qua innocentia. Idem patet a mandato hoc Divino apud Mosen, Primitias primitiarum terrae tuae afferes domum Jehovae Dei tui: non elixabis haedum in lacte matris suae, Exod. xxiii 19; xxxiv 26;
ubi per `primitias terrae quas afferrent domum Jehovae' significatur status innocentiae quae in infantia; et per `non elixare haedum in lacte matris suae' quod non innocentiam infantiae perderent; quia a significantur, sequitur unum mandatum incontinenter alterum in utroque loco citato, quae in sensu litterali prorsus diversa apparent, sed in sensu interno cohaerent. [8] Quia haedi et caprae, ut dictum, significaverunt innocentiam, etiam jussum erat ut aulaea super habitaculum tentorii conficerentur ex lana caprarum, Exod. xxv 4; xxvi 7; xxxv 5, 6, (x)23, 26; xxxvi 14, in signum quod omnia sancta quae inibi repraesentabantur, ducerent suam essentiam ab innocentia; per `lanam caprarum' significatur ultimum seu extimum innocentiae, quod in ignorantia est, qualis est apud gentes quae in sensu interno aulaea tabernaculi sunt. Exinde nunc patet quaenam et qualia boni vera per `duos haedos caprarum bonos,' de quibus Rebecca mater ad Jacobum filium dixit, significantur, nempe quod innocentiae seu infantiae, illa nempe quae Esavus adduceret ad patrem suum Jishakum, de quibus supra n. 3501, 3508; quae quidem non {8}illa erant, sed initio apparebant sicut illa; inde est quod Jacobus per illa simulabat Esavum. @1 aut$ @2 offerrentur$ @3 quia$ @4 i illi$ @5 et quod tuti eum$ @6 i Et$ @7 haedum caprarum in munus$ @8 illi I$