3103. 'And the man took a gold nose-jewel' means Divine Good. This is clear from the meaning of 'a gold nose-jewel' as good, and here, since the Lord is the subject in the internal sense, as Divine Good, which, since it comes from the Rational, is called 'the man'. For 'a man' means the rational, see 265, 749, 1007. In ancient times when forms of worship in Churches were representative and people knew what those forms meant, it was customary when initiating marriages to give a gold nose-jewel and bracelets to the bride because the Church was represented by the bride, its good by 'the nose-jewel' and its truth by 'the bracelets'. They did so because it was well known that conjugial love as it existed with a bride and wife came down from the marriage of the Lord's Divine Good and Divine Truth, see 2508, 2618, 2727-2729. The gold jewel was placed on the nose, as is evident also from where it is said later on that the servant put the jewel on her nose, verse 47, because 'the nose' meant the life of good. It had this meaning because the nose is used for breathing, which in the internal sense means life, and also for smelling, which means the delight of love, namely good, 96, 97.

[2] As regards 'a nose-jewel' being a sign of the good involved in marriage, this is also clear from other places in the Word, as in Ezekiel,

I adorned you with ornaments and put bracelets on your hands and a chain on your neck, and I put a jewel on your nose. Ezekiel 16:11-12.

This refers to the Ancient Church, meant by Jerusalem here and described as a bride to whom bracelets, a chain, and a nose-jewel were given. 'Bracelets on the hands' were a representative sign of truth, 'a jewel on the nose' a representative sign of good. In Isaiah,

Because the daughters of Zion are haughty the Lord will make bald the crown of their heads, and will take away the rings and the nose-jewels, the changes of clothes, the robes. Isaiah 3:16-18, 21-22.

'The daughters of Zion that are haughty' stands for affections for evil within the Church, 2362, 3024. 'The rings and the nose-jewels' that will be removed stands for good and the signs of it. 'The changes of clothes' and 'the robes' stand for truth and the signs of it. In Hosea,

I will visit on her the days of the baals to whom she burned incense and decked herself with her nose-jewel and her other jewellery and went after her lovers. Hosea 2:13.

This refers to the perverted Church and to the new one following it. 'Nose-jewel' also stands for a sign of the good of the Church. When those jewels were fitted to the ears they again meant good, though good put into practice, and in the contrary sense evil put into practice, as in Genesis 35:4; Exodus 32:2, 4.

10254. 'And sweet-smelling cinnamon' means the perception of and affection for natural truth. This is clear from the meaning of 'sweet-smelling cinnamon' as the perception of and affection for natural truth, which is the interior truth of the external man. A person has life on a sensory level and life on a natural level. Both belong to the external man, but the life on the sensory level is exterior, deriving its truths from objects that exist on the planet and in the body, whereas the life on the natural level is interior, deriving its truths from the causes of which those objects are the effects. The life of the internal man is in like manner exterior and interior. The exterior derives its truths from those things that exist in the lowest parts of heaven, whereas the interior derives them from those things that exist in the interior parts of heaven. These truths within the internal man are meant by the fragrances which follow.

[2] The reason why 'sweet-smelling cinnamon' means the perception of and affection for truth is that 'a sweet smell' means a pleasing perception. A pleasing perception arises from the affection belonging to love, for if perception has any other origin it does not bring any pleasure.

All odours mean perception, see 3577, 4626, 4748.

Pleasing odours mean the perception of truth arising from good, 1514, 1517-1519, 4628, 10054, thus from the affection belonging to love.

The spheres belonging to perceptions are converted among spirits and angels into odours, 4626.

[3] In addition it should be recognized that all the sweet-smelling substances from which the anointing oil was prepared belong to the celestial group, that is, to things of the celestial kingdom, whereas the sweet-smelling substances from which the incense was made belong to the spiritual group, that is, to things of the spiritual kingdom. This also is why in the original language the term that is used to denote the spices from which the anointing oil was prepared is different and has a different root from the term used to denote the spices from which the incense was made. For in the Word there are particular terms which serve to express things of the celestial kingdom and particular terms that serve to express those of the spiritual kingdom; and there are others common to both. But to know which of these is which, one must recognize that heaven is divided into two kingdoms, as is the Church, and that the dominant essential in the celestial kingdom is the good of love to the Lord, whereas in the spiritual kingdom it is the good of charity towards the neighbour. How these differ from each other, see in the places referred to in 9277.

[4] The fact that the spice named here means the perception of and affection for celestial truth is clear in Isaiah,

Instead of spice ¹ there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair ² , baldness. Isaiah 3:24.

This refers to the daughters of Zion, by whom the celestial Church is meant, at this point when it has been perverted. Therefore the word used for spice is the same as that in the present verse in Exodus. 'Instead of spice there will be rottenness' means that instead of the perception of and affection for truth springing from good, and of the life these bring with them, there will be a perception of and affection for falsity arising from evil, which holds no life at all within it.

[5] In Ezekiel,

The traders of Sheba and Raamah, traders with the best of every spice, and with [every] precious stone, and gold, ... Ezekiel 27:22.

These things were said in reference to Tyre, by which cognitions or knowledge of goodness and truth within the Church are meant, 'Sheba and Raamah' meaning those with whom cognitions of celestial things exist.

[6] The like is meant where the queen of Sheba is referred to in the first Book of Kings,

The queen of Sheba gave Solomon a hundred and twenty talents of gold, and a very large quantity of spices, and precious stones. No quantity of spices such as this came ever again. 1 Kings 10:10.

'Sheba' means primarily those with whom cognitions of celestial things exist, see 1171, 3240.

From all this it is evident that these spices from which the anointing oil was prepared mean the perception of and affection for truth such as exist with those who are in the Lord's celestial kingdom.

[7] The reason why the sweet-smelling substances used in the preparation of the anointing oil - which were myrrh of the highest quality, sweet-smelling cinnamon, sweet-smelling calamus, and cassia - belong to the celestial group, that is, to things of the Lord's celestial kingdom, is that the anointing oil was the sign of the Divine Good of Divine Love within the Lord, which in heaven is His Divine Celestial. For this meaning of 'the anointing oil', see 9954, 10019.

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