314# “有羔羊站立”表示神性人身方面的主。这从“羔羊”的含义清楚可知，“羔羊”当论及主时，是指神性人身方面的祂自己。神性人身方面的主被称为“羔羊”，是因为“羔羊”表示纯真之良善，纯真之良善是从主发出的天堂的良善本身；天使接受这良善到何等程度，就在何等程度上是天使。这良善在那些在第三层或至内层天堂的天使那里掌权；因此，在该天堂的天使在其他天使眼前显为婴孩。至于什么是纯真之良善，以及天堂天使处于这良善，可参看《天堂与地狱》论述天堂天使的纯真状态的章节(276–283, 285, 288, 341, 382节)。世人以为主被称为“羔羊”，是因为常献的燔祭，或每日所献的祭，是羔羊的祭；尤其在逾越节的日子吃羔羊的时候；主让自己被献祭。但祂被如此称呼的这个原因，是为了世上那些不超越圣言的字义来思考的人；然而，在天堂，当论及主时，“羔羊”不会被感知为这种事；当提到“羔羊”，或在圣言中读到时，天使们因都处于圣言的灵义，故只感知到纯真之良善；当主被如此称呼时，他们感知到祂的神性人身，同时感知到来自祂的纯真之良善。我知道，这一点令人难以相信，但却是真的。
314b. 在圣言中，“羔羊”表示纯真之良善，当论及主自己时，“羔羊”表示祂的神性人身，这一点从以下经文可以看出来。以赛亚书：
看哪，主耶和华(Lord Jehovih)必以大能临到。祂必像牧人牧养自己的羊群，用膀臂聚集羊羔抱在怀中，又温柔地引导那吃奶的。(以赛亚书40:10–11)
这论述主的降临；祂必像牧人牧养的“羊群”表示那些处于仁之良善的人，祂用膀臂聚集的“羊羔”表示那些处于对主之爱的人。这爱就是那就本身而言的纯真；因此，所有处于这爱的人都在纯真天堂，也就是第三层天堂；由于羔羊表示这爱，所以经上还说：“祂必温柔地引导那吃奶的。”在圣言中，“吃奶的”和“婴儿”表示那些处于纯真的人(参看《天堂与地狱》，277, 280, 329–345节)。
同一先知书：
豺狼必与绵羊羔同居，豹子与山羊羔同卧，牛犊、少壮狮子和肥畜同群，小孩子要牵引它们；牛必与熊同食，它们的崽必一同躺卧；吃奶的在蝰蛇的洞口玩耍，断奶的孩子必按手在毒蛇的穴上。(以赛亚书11:6–8)
这些话论及主的降临和祂的国度，以及其中那些处于纯真之良善的人，他们对地狱和由此而来的邪恶无所畏惧，因为主保护他们。主的国度在此被描述为各种纯真，它们将受到保护，免受其对立面的伤害；“绵羊羔”表示至内在层级的纯真，它的对立面是“豺狼”；“山羊羔”表示第二层级的纯真，其对立面是“豹子”；“牛犊”表示最后层级的纯真，其对立面是“少壮狮子”。“羔羊”、“公羊”，或“绵羊”和“牛犊”表示纯真的三个层级(参看《属天的奥秘》，10132节)。至内在层级的纯真是诸如属于那些在第三层或至内层天堂的天使的那种纯真，其良善被称为属天良善；第二层级的纯真是诸如属于那些在第二层或中间天堂的天使的那种纯真，其良善被称为属灵良善；最后层级的纯真是诸如属于那些在第一层或终端天堂的天使的那种纯真，其良善被称为属灵–属世良善。天堂里的所有人都处于某种纯真之良善(参看《属天的奥秘》，4797节)。由于纯真之良善被描述为前面所提到的动物，所以经上进一步说：“小孩子要牵引它们，吃奶的在蝰蛇的洞口玩耍，断奶的孩子必按手在毒蛇的穴上。”“孩童”、“吃奶的”、“断奶的”也表示纯真的这些层级。“孩童”具有这种含义(参看《属天的奥秘》，430, 5236节)；“吃奶的”或一岁的婴儿和“断奶的”或两岁的婴儿具有这些含义(参看AC 3183, 4563, 5608, 6740, 6745节)。
由于“羔羊”表示纯真，或那些处于纯真的人，“豺狼”表示那些反对纯真的人，所以经上在以赛亚书的另一处以同样的方式说：
豺狼必与羊羔同食；它们在整个圣山都不作恶。(以赛亚书65:25)
“圣山”是指天堂，尤指至内层天堂。因此，主对祂所差遣的七十个人说：
我差你们出去，如同羔羊在豺狼中间。(路加福音10:3)
由于“羔羊”表示那些处于对主之爱的人，这爱与纯真为一，还由于“绵羊”表示那些处于对邻之爱的人，这爱就是仁爱，所以主对彼得说：
约翰的儿子西门，你爱我吗？彼得对祂说，主啊，是的，你知道我爱你。耶稣对他说，你喂养我的羔羊；后来又说，你喂养我的羊。(约翰福音21:15–17)
这些话是对彼得说的，因为“彼得”表示源于良善的真理，或源于仁的信，源于良善的真理教导人；“喂养”表示教导。
以西结书：
阿拉伯人和基达的一切首领，这些都作你手下的客商，用羔羊、公绵羊、公山羊与你交易。(以西结书27:21)
这论及推罗，推罗表示那些处于真理和良善的知识之人。“阿拉伯人和基达的一切首领”，也就是她手下的客商，表示那些从知识处于真理和良善的人；“客商”表示那些交流和教导它们的人；“羔羊、公绵羊、公山羊”表示纯真之良善的三个层级，与“羔羊、公羊和牛犊”一样。这些表示纯真之良善的三个层级(参看《属天的奥秘》，10042, 10132节)。
同样在摩西五经：
祂使他乘驾地的高处，使他得吃田间的出产；又使他从磐石中咂蜜，从火石中吸油；也吃牛群的奶油，羊群的奶，羔羊、巴珊所出的公绵羊和山羊的脂肪，与顶肥美的麦子；你要喝纯葡萄血。(申命记32:13–14)
这些话论及古教会的建立，该教会是大洪水后的第一个教会，这一切事物描述了它的各种良善；但由于若不加以解释，几乎没有人理解它们，所以我将简要解释一下。“乘驾地的高处”表示那些属于古教会的人的聪明是内层；“祂使他得吃田间的出产”表示他们在一切真理和良善上得到教导；“祂使他从磐石中咂蜜”表示他们通过真理拥有属世良善；“从火石中吸油”表示他们也通过真理获得属灵良善；“蜜”和“油”表示这些良善，“磐石”、“坚石或火石”、“石头”表示真理；“牛群的奶油，羊群的奶”表示外在和内在真理的良善；“羔羊的脂肪，巴珊所出的公绵羊和山羊”表示三个层级的纯真之良善，如前所述；“顶肥美的麦子”和“葡萄血”表示纯正良善和由此而来的纯正真理。
以赛亚书：
耶和华的剑要沾满血；是用油脂和羔羊、公山羊的血，并公绵羊肾上的油脂滋润的。(以赛亚书34:6)
此处“羔羊、公山羊，并公绵羊”也表示纯真之良善的三个层级，如前所述；但此处论述的主题是它们被邪恶之虚假摧毁；因为“剑”表示摧毁真理和良善的虚假；它要沾满的“血”表示摧毁。
314c. 由于“羔羊”表示纯真，而纯真就本身而言，是对主之爱，所以“羔羊”在至高意义上表示神性人身方面的主，因为就这神性人身而言，主就是纯真本身；这可见于以下经文。以赛亚书：
他被欺压受苦，却不开口；他像羔羊被牵去宰杀。(以赛亚书53:7)
同一先知书：
你们当将羔羊奉送给那地的掌权者，从往旷野的磐石到锡安女儿的山。(以赛亚书16:1)
约翰福音：
约翰看见耶稣来到他那里，就说，看哪，神的羔羊，除去世人的罪的。后来他见耶稣行走，就说，看哪，神的羔羊。(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)
另一处：
他们因羔羊的血，和所见证的圣言得胜。(启示录12:11)
此外还有启示录的其它地方(如13:8; 14:1, 4; 17:14; 19:7, 9; 21:22–23; 22:1, 3)。
由于“燔祭和祭物”表示出于爱之良善和由此而来的真理的一切代表性敬拜，“燔祭”表示出于爱之良善的敬拜，“祭物”在特定意义上表示出于由此而来的真理的敬拜，所以：
每天，晚上和早晨，都有羔羊的燔祭。(出埃及记29:38–43; 民数记28:1–9)
民数记：
除了经常献羊羔的燔祭外，每个安息日，都要献上两只公绵羊羔。(民数记28:9–10)
月初一，要献上七只羊羔(民数记28:11–15)；同样在初熟之日献上(民数记 28:26–31)；在七月有一个圣会时，也要献上(民数记 29:1–7)；同样，在逾越节的每一天，除了两只公牛犊，一只公绵羊和一只山羊外，还要献上七只羊羔(民数记 28:16–24)。
燔祭要用“七只羊羔”，是因为“七”表示全部和完全，它论及神圣之物；还因为“燔祭”一般表示出于爱之良善对主的敬拜，而来自主的对主之爱的良善是纯真之良善本身；“羔羊或羊羔”在至高意义上表示神性人身方面的主。“燔祭”表示基于来自主的对主之爱的良善的一切敬拜(参看《属天的奥秘》，923, 6905, 8680, 8936, 10042节)。由于这种代表，还设立了绵羊羔或小山羊的逾越节的晚餐(出埃及记12:1–29)；因为“逾越节”代表主人身的荣耀(参看《属天的奥秘》，10655节)。由于“婴儿”表示纯真，所以经上还吩咐：
出生后在洁净的日子，他们要献上一只羊羔，一只雏鸽或一只斑鸠；或用两只雏鸽或两只斑鸠代替一只羊羔。(利未记12:6, 8)
“雏鸽”和“斑鸠”与“羔羊或羊羔”所表相同，即表示纯真。
314. Stood a Lamb. That this signifies the Lord as to the, Divine Human, is evident from the signification of a lamb, when predicated of the Lord, as denoting Himself as to the Divine Human. The Lord as to the Divine Human is called a lamb, because a lamb signifies the good of innocence, and the good of innocence is the very good of heaven which proceeds from the Lord; and in proportion as the angels receive this good, in the same proportion they are angels. This good reigns with the angels who are in the third or inmost heaven; therefore those who are in that heaven appear as infants before the eyes of other angels. What the good of innocence is, and that the angels of heaven are in that good, may be seen in the work concerning Heaven and Hell, in the article which treats concerning the State of Innocence of the Angels of Heaven (n. 276-283, also n. 285, 288, 341, 382). It is believed in the world that the Lord is called a lamb from this, that the continual burnt-offering, or what was offered every day, evening and morning, was that of lambs; and especially on the days of the passover, when a lamb was also eaten; and that the Lord suffered Himself to be sacrificed. But this reason of His being so called is for those in the world who do not think beyond the sense of the letter of the Word; nevertheless, in heaven no such thing is perceived by a lamb when it is predicated of the Lord; but when a lamb is named or read of in the Word, the angels, because all of them are in the spiritual sense of the Word, perceive the good of innocence; and when the Lord is thus called, they perceive His Divine Human, and at the same time the good of innocence which is from Him. I know that it will be believed with difficulty that it is so, but yet it is the truth.
[2] That the lamb, in the Word, signifies the good of innocence, and, when predicated of the Lord, signifies His Divine Human, is evident from the following passages. In Isaiah:
"Behold, the Lord Jehovih cometh in might. He shall feed his flock like a shepherd; he shall gather the lambs into his arm, and carry them in his bosom, and shall gently lead the sucklings" (Heaven and Hell 277, 280, 329-345).
[3] In the same:
"The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; the calf and the young lion and the fatling together; and a little boy shall lead them. And the she-calf and the bear shall feed; their young ones shall lie down together; the suckling shall play on the hole of the adder, and the weaned child shall put his hand on the cockatrice' den" (Arcana Coelestia 10132.) Innocence of the inmost degree is such as belongs to those who are in the third or inmost heaven, and the good thereof is called celestial good; innocence of the second degree is such as belongs to those who are in the second or middle heaven, and the good thereof is called spiritual good; and innocence of the last degree is such as belongs to those who are in the first or ultimate heaven, and the good thereof is called natural-spiritual good. (That all those who are in the heavens are in some good of innocence, may be seen, n. Arcana Coelestia 4797.) Because as the goods of innocence are described by these, it is therefore also said, "And a little boy shall lead them," also, "the suckling shall play on the hole of the adder the weaned child shall put his hand upon the cockatrice' de " By a boy, a suckling a weaned child, are in like manner signified those degrees of innocence. (That a boy [signifies a degree of innocence], Arcana Coelestia 430, 5236; that a suckling or infant of the first age, and a weaned child or an infant of the second age, see n. 3183, 4563, 5608, 6740, 6745.)
[4] Because the lamb signifies innocence or those who are innocent, and a wolf those who are opposed to innocence, therefore it is said elsewhere in the same prophet:
"The wolf and the lamb shall feed together; they shall not do evil in the whole mountain of holiness" (65:25).
The mountain of holiness denotes heaven, specifically the inmost heaven; and therefore the Lord said to the seventy whom He sent forth,
"I send you forth as lambs in the midst of wolves" (Luke 10:3).
[5] Because lambs signify those who are in love to the Lord, which love is one with innocence, and because sheep signify those who are in love towards the neighbour, which love is charity, therefore the Lord said to Peter,
"Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; Thou knowest that I love thee. He saith unto him, Feed my lambs; and afterwards, Feed my sheep" (John 21:15-17).
These things were said to Peter, because by him was meant truth from good, or faith from charity, and truth from good teaches; to feed denoting to teach.
[6] In Ezekiel:
"Arabia and all the princes of Kedar, these were the merchants of thy hand, in lambs, rams, and goats" (Arcana Coelestia 10042, 10132.
[7] Also in Moses:
"He made him to ride on the high places of the earth, and fed him with the produce of the fields; and he made him to suck honey out of the rock, and oil out of the stone of the rock; butter of the herd, and milk of the flock, with the fat of lambs, of the rams of Bashan, and of goats, with the fat of the kidneys of wheat; and thou drinkest the pure blood of the grape" (Deuteronomy 32:13, 14).
These things are said concerning the establishment of the Ancient Church, which was the first church after the flood, and by all these things are described its various kinds of good; but because without explanation scarcely any one will understand them, a few words will be said. To ride on the high places of the earth, signifies that the intelligence of those who belonged to that church was interior; he fed him with the produce of the fields, signifies that they were instructed in every truth and good; He made him to suck honey out of the rock, signifies that by means of truths they had natural good; oil out of the stone of the rock, signifies that they had also spiritual good by means of truths; honey and oil signify those goods, and a rock, a flinty rock, and a stone signify truths. Butter of the herd, and milk of the flock, signify the good of external and internal truth; the fat of lambs, of the rams of Bashan, and of goats, signifies the goods of innocence of three degrees (as mentioned above); the fat of the kidneys of wheat, and the blood of the grape, signify that thus they had genuine good and genuine truth.
[8] In Isaiah:
"The sword of Jehovah is filled with blood; it is made fat with fatness, with the blood of lambs and of goats, and with the fat of the kidneys of rams" (34:6).
Here also by lambs, rams, and goats, are signified the three degrees of the good of innocence (mentioned above); but the subject here treated of is concerning their destruction by the falsities of evil; for a sword signifies falsity destroying truth and good; the blood with which it shall be filled signifies destruction.
[9] Because by lamb is signified innocence, which, strictly regarded, is love to the Lord, therefore by lamb, in the highest sense, is signified the Lord as to the Divine Human, for the Lord as to that was Innocence itself; as may be seen in the following passages. In Isaiah:
"He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter" (53:7).
In the same:
"Send ye the lamb of the ruler of the land from the rock toward the wilderness, unto the mount of the daughter of Zion" (16:1).
In John:
"John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world." And afterwards seeing Jesus walking, he said, "Behold the Lamb of God" (1:29, 36).
In the Apocalypse:
"The Lamb [which is] in the midst of the throne shall feed them, and shall lead them unto living fountains of waters" (7:17).
And in another place:
"They have overcome by the blood of the Lamb, and by the Word of the testimony" (12:11),
besides also elsewhere in the Apocalypse (as chap. 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22, 23; 22:1, 3).
[10] Because the burnt-offerings and sacrifices signified all representative worship from the good of love and from the truths thence, burnt-offerings from the good of love, and sacrifices specifically from the truths thence, therefore,
Every day, evening and morning, a burnt-offering was made of lambs (Exodus 29:38-43; Num. 28:1-9).
On every Sabbath, of two lambs, besides the continual burnt-offering of them (Num. 28:9, 10).
In the beginnings of the months, of seven lambs (Num. 28:11-15).
In like manner, on the day of the first-fruits (Num. 28:26 to end).
In like manner in the seventh month, when there was a holy convocation (Num. 29:1-7).
In like manner of seven lambs on each day of the passover, besides of two calves, one ram, and one goat (Num. 28:16-24).
[The burnt-offering was] of seven lambs, because by seven is signified all and full, and it is said of what is holy; and because by burnt-offerings in general was signified the worship of the Lord from the good of love, and the good of love to the Lord from the Lord is the essential good of innocence; and by lamb, in the highest sense, was signified the Lord as to the Divine Human. (That burnt-offerings signified all worship grounded in the good of love from the Lord to the Lord, may be seen, n. Exodus 12:1-29); for by the feast of the passover was represented the glorification of the Lord's Human (as may be seen, n. Leviticus 12:6, 8).
By young pigeons and by turtle doves is signified the same as by lambs, namely, innocence.
314. A Lamb standing, signifies the Lord in respect to the Divine Human. This is evident from the signification of "lamb," as being, in reference to the Lord, Himself in respect to the Divine Human. The Lord in respect to the Divine Human is called a "lamb" because a "lamb" signifies the good of innocence, and the good of innocence is the good itself of heaven proceeding from the Lord; and so far as angels receive this good, so far they are angels. This good reigns with angels that are in the third or inmost heaven; for this reason those in that heaven appear as infants before the eyes of other angels. (What the good of innocence is, and that the angels of heaven are in that good, see in the work on Heaven and Hell, in the chapter treating of The State of Innocence of the Angels of Heaven, n. 276-283, also n. 285, 288, 341, 382.) It is believed in the world that the Lord is called "a Lamb" for the reason that the continual burnt-offering, or what was offered every day, evening and morning, was from lambs, and especially on the Passover days, when a lamb was also eaten; and that the Lord suffered Himself to be sacrificed. Such a reason for His being so called may do for those in the world who do not think beyond the sense of the letter of the Word; but nothing of this kind is perceived in heaven when the term "lamb" is predicated of the Lord; but when "lamb" is mentioned, or is read in the Word, the angels, because they are all in the spiritual sense of the Word, perceive the good of innocence; and when the Lord is so called, they perceive His Divine Human, and at the same time the good of innocence that is from Him. I know that this will with difficulty be believed, but yet it is true.
[2] That "lamb" in the Word signifies the good of innocence, and in reference to the Lord Himself, "lamb" signifies His Divine Human, can be seen from the following passages. In Isaiah:
Behold, the Lord Jehovih cometh in strength. He shall feed His flock like a shepherd; He shall gather the lambs into His arm, and shall carry them in His bosom, and shall gently lead the sucklings (Heaven and Hell 277, 280, 329-345).
[3] In the same:
The wolf shall sojourn with the lamb, and the leopard shall lie down with the kid, the calf and the young lion and the fatling together, and a little boy shall lead them; and the heifer and the bear shall feed, their young ones shall lie down together; the suckling shall play on the hole of the adder, and the weaned child shall put his hand on the basilisk's den (Arcana Coelestia 10132.) Innocence of the inmost degree is such as belongs to those who are in the third or inmost heaven, and its good is called celestial good; innocence of the second degree is such as belongs to those who are in the second or middle heaven, and its good is called spiritual good; and innocence of the last degree is such as belongs to those who are in the first or the last heaven, and its good is called spiritual-natural good. (That all who are in the heavens are in some good of innocence, see Arcana Coelestia 4797.) Because the goods of innocence are described by the animals above named, it is said further "and a little boy shall lead them," also, "the suckling shall play on the hole of the adder, and the weaned child shall put forth his hand on the basilisk's den." These degrees of innocence are signified also by "boy," "suckling," and "weaned child." (That "boy" has this signification, see Arcana Coelestia 430, 5236; that "suckling," or infant of the first age, and "weaned child," or infant of the second age, have these significations see n. 3183 4563, 5608, 6740, 6745)
[4] Because a "lamb" signifies innocence, or those who are innocent, and a "wolf" those who are against innocence, it is said in like manner in another place in the same prophet:
The wolf and the lamb shall feed together; they shall not do evil in the whole mountain of holiness (Isaiah 65:25);
"the mountain of holiness" is heaven, especially the inmost heaven. Therefore the Lord said to the seventy whom He sent forth:
I send you forth as lambs in the midst of wolves (Luke 10:3).
[5] Because "lambs" signify those who are in the love to the Lord, which love is one with innocence, and because "sheep" signify those who are in love towards the neighbor, which love is charity, the Lord said to Peter:
Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto Him, Feed My lambs; and afterwards, Feed My sheep (John 21:15-17).
These things were said to Peter, because by "Peter" truth from good, or faith from charity was meant, and truth from good teaches; "to feed" meaning to teach.
[6] In Ezekiel:
Arabia and all the princes of Kedar, these were the merchants of thy hand, in lambs, rams, and goats (Arcana Coelestia 10042, 10132)
[7] In like manner in Moses:
He made him to ride on the high places of the earth, and fed him with the increase of the fields; he made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, of the rams of Bashan, and of goats, with the fat of the kidneys of wheat; and thou drinkest the pure blood of the grape (Deuteronomy 32:13-14).
These things are said of the establishment of the Ancient Church, which was the first church after the flood, and all these things describe its various kinds of good; but as scarcely anyone will understand them without explanation, I will briefly explain them. "To ride on the high places of the earth" signifies that the intelligence of those who were of that church was interior; "He fed him with the increase of the fields" signifies that they were instructed in all truth and good; "He made him to suck honey out of the cliff" signifies that they had natural good by means of truths; "oil out of the flint of the rock" signifies that they had spiritual good also by means of truths; "honey" and "oil" signifying those goods, and "cliff," "rock," and "hard rock," signifying truths; "butter of the herd, and milk of the flock," signify the internal and the external good of truth; "the fat of lambs, of the rams of Bashan, and of goats," signifies the goods of innocence of the three degrees (as above); "the fat of the kidneys of wheat" and "the blood of the grape" signify genuine good and genuine truth therefrom.
[8] In Isaiah:
The sword of Jehovah shall be filled with blood; it shall be made fat with fatness, with the blood of lambs and of he-goats, and with the fat of the kidneys of rams (Isaiah 34:6).
Here, too, "lambs, rams, and goats," signify the three degrees of the good of innocence (of which above); but here their destruction by the falsities of evil is treated of; for "sword" signifies falsity destroying truth and good; the "blood" with which it shall be filled signifies destruction.
[9] Since a "lamb" signifies innocence, which, viewed in itself, is love to the Lord, a "lamb," in the highest sense, signifies the Lord in respect to the Divine Human, for in respect to this, the Lord was innocence itself; as may be seen in the following passages. In Isaiah:
He endured persecution and He was afflicted, yet He opened not His mouth; He is led as a lamb to the slaughter (Isaiah 53:7).
Send ye the lamb of the ruler of the land from the cliff toward the wilderness unto the Mount of the daughter of Zion (Isaiah 16:1).
In John:
John seeth Jesus coming unto him, and saith, Behold the Lamb of God, that taketh away the sin of the world. And afterwards, seeing Jesus walking, he said, Behold the Lamb of God (John 1:29, 36).
And in Revelation:
The Lamb in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Revelation 7:17).
They overcame by the blood of the Lamb, and by the Word of the testimony (Revelation 12:11;
besides also elsewhere in Revelation (as Revelation 13:8; 14:1, 4; 17:14; 19:7, 9; (Revelation 19:9)Revelation 21:22-23, 22:1, 3).
[10] Since "burnt-offerings and sacrifices" signified all representative worship from the good of love and from the truths thence, "burnt-offerings" worship from the good of love, and "sacrifices" in a special sense worship from the truths thence, so:
Every day, evening and morning, there was a burnt-offering of lambs (Exodus 29:38-43; Numbers 28:1-9);
Every sabbath, of two lambs, besides the continual burnt-offering of them (Numbers 28:9-10);
In the beginnings of the months, of seven lambs (Numbers 28:11-15);
Likewise on the day of the firstfruits (Numbers 28:26 to end);
Likewise in the seventh month, when there was a holy convocation (Numbers 29:1-7);
Likewise, namely of seven lambs on each day of the passover, besides two young bullocks, one ram, and one goat (Numbers 28:16-24).
The burnt-offering was of "seven lambs" because "seven" signifies all and fullness, and it is predicated of what is holy, and because "burnt-offerings" in general signified worship of the Lord from the good of love, and the good of love to the Lord from the Lord is the good itself of innocence; and "lamb" in the highest sense signified the Lord in respect to the Divine Human. (That "burnt-offerings" signified all worship from the good of love to the Lord from the Lord, see Exodus 12:1-29);
for "the feast of the passover" represented the glorification of the Lord's Human (See Leviticus 12:6, 8);
"young pigeons" and "turtle doves" signifying the like as "lambs," namely, innocence.
314. "Agnum stantem." - Quod significet Dominum quoad Divinum Humanum, constat ex significatione "Agni", cum de Domino, quod sit Ipse quoad Divinum Humanum: quod Dominus quoad illud "Agnus" dicatur, est quia "Agnus" significat bonum innocentiae, ac bonum innocentiae est ipsum bonum caeli quod procedit a Domino; et quantum angeli hoc bonum recipiunt, tantum angeli sunt. Hoc bonum regnat apud angelos qui in tertio seu intimo caelo sunt; quapropter illi qui ibi apparent sicut infantes coram oculis aliorum angelorum. (Quid bonum innocentiae, et quod in illo bono sint angeli caeli, videatur in opere De Caelo et Inferno, in articulo ubi agitur De Statu Innocentiae Angelorum Caeli, n. 276-283, tum n. 285, 288, 341, 382.) Creditur in mundo quod Dominus dicatur "Agnus" ex eo, quod holocaustum juge, seu quod quovis die vespere et mane fiebat, esset ex agnis; ac imprimis diebus Paschatis, quando etiam comedebatur agnus; et quod Dominus Se sacrificari passus sit: sed haec causa denominationis sit pro illis in mundo qui non ultra sensum litterae Verbi cogitant; verum in caelo nihil tale per "Agnum", cum de Domino, percipitur; sed cum nominatur seu legitur agnus in Verbo, tunc angeli, quia eorum omnes in sensu spirituali Verbi sunt, percipiunt bonum innocentiae; et cum Dominus ita vocatur, percipiunt Divinum Humanum Ipsius, et simul bonum innocentiae quod ab Ipso. Scio quod aegre credatur quod ita sit, sed usque est verum.
[2] Quod "agnus" in Verbo significet bonum innocentiae, et ubi de Domino, significet Divinum Humanum Ipsius, constare potest a sequentibus his locis:
Apud Esaiam,
"Ecce Dominus Jehovih in forti venit, .... sicut pastor gregem suum pascet, in brachium colliget agnos, in gremio portabit, lactentes leniter ducet" (40 [10,] 11);
haec de adventu Domini; per "gregem" quem sicut pastor pascet, significantur qui in bono charitatis sunt; et per "agnos" quos in brachium suum colliget, significantur qui in amore in Ipsum sunt: hic amor est qui in [se] spectatus est innocentia; quare omnes qui in illo sunt in caelo innocentiae sunt, quod est caelum tertium; et quia ille amor per "agnos" significatur, ideo etiam dicitur, "lactentes leniter ducet"; per "lactentes" et "infantes" in Verbo intelliguntur qui in innocentia sunt (videatur in opere De Caelo et Inferno 277, 280, 329-345).
[3] Apud eundem,
"Commorabitur lupus cum agno, et pardus cum haedo cubabit, vitulus et leo juvenis et saginatum una, puerque parvus ducet eos; vitula et ursus pascent, una cubabunt fetus eorum;.... ludet lactens super foramine viperae, et super speluncam basilisci ablactatus manum impellet" (11:6-8);
haec dicta sunt de Domini adventu deque Ipsius regno, ac de illis ibi qui in bono innocentiae sunt, quod nihil ab infernis et malis inde timebunt, quia tuti a Domino. Regnum Domini describitur hic per innocentias varii generis, ac per illarum opposita a quibus tuti erunt; "agnus" est innocentia intimi gradus, ejus oppositum est "lupus"; "haedus" est innocentia secundi gradus, cujus oppositum est "pardus"; "vitulus" est innocentia ultimi gradus, cujus oppositum est "leo juvenis."
(Quod "agnus", "aries" seu "ovis", et "vitulus" significant tres gradus innocentiae, videatur n. 10132.) Innocentia intimi gradus est qualis est illis qui in tertio seu intimo caelo, et ejus bonum vocatur bonum caeleste; innocentia secundi gradus est qualis est illis qui in secundo seu medio caelo, et ejus bonum vocatur bonum spirituale; et innocentia ultimi gradus est qualis est illis qui in primo seu ultimo caelo, et ejus bonum vocatur bonum naturale spirituale. (Quod omnes qui in caelis sunt, in aliquo bono innocentiae sint, videatur n. 4797.) Quia bona innocentiae per illa 1
describuntur, ideo etiam dicitur, "et puer parvus ducet eos", tum "ludet lactens super foramine viperae, et ablactatus manum impellet super speluncam basilisci"; per "puerum", "lactentem" et "ablactatum" similiter illi innocentiae gradus significantur.
(Quod "puer", videatur n. 430, 5236; quod "lactens" seu infans primae aetatis, et "ablactatus" seu infans secundae, n. 3183, 4563, 5608, 6740, 6745.)
[4] Quia "agnus" significat innocentiam, seu illos qui innocentes sunt, ac "lupus" illos qui contra innocentiam, ideo similiter dicitur alibi apud eundem Prophetam,
"Lupus et agnus pascent simul, .... non malum facient in toto monte sanctitatis" (65:25);
"mons sanctitatis" est caelum, in specie caelum intimum: et ideo Dominus dicit ad septuaginta quos emisit,
"Ego mitto vos sicut agnos in medium luporum" (Luca 10:3).
[5] Quia "agni significant illos qui in amore in Dominum sunt, qui amor unum est cum innocentia, et quia "oves" significant illos qui in amore erga proximum sunt, qui amor est charitas, ideo Dominus dixit ad Petrum,
"Simon Jona, amasne Me...? Dicit Ipsi, Immo Domine, Tu scis quod amem Te: dicit illi, Pasce agnos meos"; et postea, "Pasce oves meas" (Johannes 21:15-17);
quod haec ad Petrum dicta sint, erat quia per illum intelligebatur verum ex bono, seu fides ex charitate, ac verum ex bono docet; "pascere" est docere.
[6] Apud Ezechielem,
"Arabia et omnes principes Kedar, hi negotiatores manus tuae, per agnos, arietes et hircos" ( 2
27:21);
haec de Tyro, per quam intelliguntur illi qui in cognitionibus veri et boni sunt; per "Arabiam et principes Kedar", qui negotiatores manus ejus, significantur qui in veris et bonis ex cognitionibus sunt; et per "negotiatores" significantur qui illa communicant et docent; per "agnos, arietes, hircos" significantur tres gradus boni innocentiae, similiter ac per "agnos, arietes et vitulos" (quod per hos significentur tres gradus boni innocentiae, videatur n. 10042, 10132).
[7] Similiter apud Mosen,
"Equitare fecit eum super excelsis terrae, et cibavit proventu agrorum, sugere fecit eum mel e rupe, et oleum e saxo petrae; butyrum armenti et lac gregis, cum adipe agnorum, arietum.... Baschanis et hircorum, cum adipe renum tritici, et sanguinem uvae bibis merum" (Deuteronomius 32:13, 14);
haec dicta sunt de instauratione Ecclesiae Antiquae, quae fuit ecclesia prima post diluvium, et per illa omnia describuntur ejus varia genera boni; sed quia absque explicatione vix aliquis illa intellecturus est, velim paucis dicere. "Equitare super excelsis terrae" significat intelligentiam eorum qui ab illa ecclesia, quod esset interior; "cibavit proventu agrorum" significat quod instructi omni vero et bono; "sugere fecit mel e rupe" significat quod eis bonum naturale per vera; "oleum e saxo petrae" significat quod eis bonum spirituale etiam per vera: "mel" et "oleum" significant illa bona, ac "rupes", "petra", "saxum" significant vera: "butyrum armenti" et "lac gregis" significant bonum veri externum et internum: "adeps agnorum", "arietum Baschanis" et "hircorum", significat bona innocentiae trium graduum (ut supra); "adeps renum tritici" et "sanguis uvae", significat sic genuinum bonum et genuinum verum.
[8] Apud Esaiam,
"Gladius Jehovae implebitur sanguine, pinguefiet adipe, sanguine agnorum et hircorum, et adipe renum arietum" (34:6);
etiam ibi per "agnos", "arietes" et "hircos", significantur tres gradus boni innocentiae (de quibus supra); sed hic agitur de destructione eorum per falsa mali; "gladius" enim significat falsum destruens verum et bonum, "sanguis" quo implebitur significat destructionem.
[9] Quoniam per "agnum" significatur innocentia, quae in se spectata est amor in Dominum, ideo per "Agnum" in supremo sensu significatur Dominus quoad Divinum Humanum, nam Dominus quoad illud erat ipsa Innocentia; ut in sequentibus locis:
Apud Esaiam,
"Exactionem sustinuit, et afflictus est, non tamen aperuit os suum, sicut agnus ad mactationem ducitur" ( 3
53:7):
apud eundem,
"Mittite agnum Dominatoris terrae de petra versus desertum, ad montem filiae Zionis" (16:1):
apud Johannem,
"Johannes vidit Jesum venientem ad illum, et dicit, Ecce Agnus Dei qui tollit peccatum mundi": et postea vidit Jesum ambulantem, dixit, "Ecce Agnus Dei" (1 4
2936):
in Apocalypsi,
"Agnus in medio throni pascet eos, et deducet ad vivos fontes aquarum" (7:17):
et alibi,
"Vicerunt per sanguinem Agni et verbum testimonii" (12:11);
praeter etiam alibi in Apocalypsi (Ut cap. 1310:8; 14:1, 4; 17:14; 19:7, 9; 21:22, 23; 22:1, 3).
[10] Quoniam "holocausta" et "sacrificia" significabant omnem cultum repraesentativum ex bono amoris et ex veris inde, "holocausta" ex bono amoris et "sacrificia" in specie ex veris inde, ideo
Quovis die, vespere et mane, fiebat holocaustum ex agnis (Exodus 29:38-43; Numeri 28:1-9):
Quovis Sabbatho ex binis agnis, praeter holocaustum juge ex illis (Numeri 28:9, 10):
In initiis mensium ex septem agnis (Numeri 28:11-15);
Similiter die primitiarum (Numeri 28:26 ad fin. );
Similiter mense septimo, quando convocatio sancta (Numeri 29:1-7);
Similiter, nempe ex septem agnis, singulis diebus Paschatis, praeter ex duobus vitulis, ariete uno, et hirco uno (Numeri 28:16-24):
quod "ex septem agnis", erat causa quia per "septem" significatur omne et plenum, ac praedicatur de sancto; et quia per "holocausta" in communi significabatur cultus Domini ex bono amoris, et bonum amoris in Dominum a Domino est ipsum bonum innocentiae, ac per "Agnum" in supremo sensu significabatur Dominus quoad Divinum Humanum.
(Quod "holocausta" significaverint omnem cultum ex bono amoris a Domino in Dominum, videatur n. 923, 6905, 8680, 8936, 10042.) Ob illam repraesentationem etiam instituta est
Cena Paschalis ex agnis aut haedis (Exodus 12:1-29):
per "festum Paschatis" enim repraesentabatur glorificatio Humani Domini (videatur n. 10655). Quia per "infantes" significabatur innocentia, ideo etiam mandatum est ut
Post partum die purgationis sacrificarent agnum, pullum columbarum, aut turturem; aut loco agni duos pullos columbarum aut duos turtures (Leviticus 12:6, 8 5
);
per "pullos columbarum" et per "turtures" simile significatur quod per "agnos", nempe innocentia.
Footnotes:
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