10296. And pure frankincense. That this signifies inmost truth, which is spiritual good, is evident from the signification of “frankincense,” as being that which has been clarified from the falsity of evil. That the inmost truth which is signified by “frankincense” is spiritual good, is because the good with those who are in the Lord’s spiritual kingdom is nothing else than truth, which is called good when the man wills and does it from conscience and affection. For with the spiritual all the will has been destroyed, but the understanding is preserved entire by the Lord, and in it there is implanted by the Lord a new will by means of regeneration. This will is the conscience with them, which is a conscience of truth. For whatever is implanted in the understanding and proceeds from the understanding, is truth, because man’s understanding has been allotted to the reception of the truths of faith; but the will to the reception of the goods of love. From this it is evident that in its essence spiritual good is truth. (That with the spiritual a new will is implanted in their intellectual part, and that consequently the good with them is in its essence truth, see the places cited in n. 9277, 9596, 9684.) It is said of inmost truth that it is good, for the reason that the more interior things are, the more perfect they are; and because the inmost of man is his will, and that which belongs to the will is called good. (That “frankincense” denotes inmost truth, thus spiritual good, can be seen from the passages above adduced from the Word, n. 10177.)

[2] As “frankincense” denotes spiritual good, and good is that which reigns in all truths, disposes them, conjoins them, and gives affection to them, therefore frankincense is mentioned in the last place, and on this account the vessels of incense were called “censers ¹ ;” for the name is from the essential, which is good; in like manner as the oil of anointing is named from the oil of olive, and not from the spices from which it was prepared; for a similar reason, namely, because “oil” signified good, and “spices” truths.

[3] It is called “pure frankincense” because “pure” signifies that which has been clarified from the falsities of evil; and in the original tongue by this word is signified what is interiorly pure, but by another word that which is exteriorly pure or clean. That what is interiorly pure is signified by this word is evident in Isaiah:

Wash you, make you pure, put away the wickedness of your works from before Mine eyes (Isaiah 1:16).

In vain have I rendered mine heart pure, and washed my hands in innocency (Psalms 73:13).

To “render the heart pure” denotes to be purified interiorly; and to “wash the hands in innocency” denotes the same exteriorly. And again:

Be thou pure when thou judgest (Psalms 51:4).

(That by the other word is signified what is exteriorly pure or clean, may be seen in Leviticus 11:32; 12:7-8; 13:6, 1 13:13, 17, 23, 28, 34, 37, 58; 14:7-8, 9, 20, 48, 53; 15:13, 28; 16:30; 22:7; Jeremiah 13:27; Ezekiel 24:13; 39:12)

Bilješke:

8018. That Jehovah led forth the sons of Israel out of the land of Egypt. That this signifies that the Lord liberated from damnation those who were in the good of truth and in the truth of good, is evident from the signification of “to lead forth,” as being to liberate; and from the representation of the sons of Israel, as being those who are of the spiritual church, or what is the same, who are in the good of truth and the truth of good (of which above, see n. 7957, 8006); and from the signification of “the land of Egypt,” as being damnation. That “the land of Egypt” here denotes damnation, is because by the state of the Egyptians is now signified damnation (n. 7766, 7778). (That the Lord liberated from damnation those who were of the spiritual church, that is, who were in the good of truth and the truth of good, see n. 6854, 6914, 7091, 7828, 7932.)

[2] Their liberation by the Lord when He rose again is signified by the descent of the Lord to the lower regions, and was clearly shown by the awakening of the dead out of the tombs, of which in Matthew:

And the tombs were opened; and many bodies of the saints that were sleeping were raised; and going forth out of the tombs after His resurrection they entered into the holy city and appeared to many (Matthew 27:52-53).

Their going forth out of the tombs, and entering into the holy city, and also their appearing, were for a testification that they, who had hitherto been detained in spiritual captivity, had been liberated by the Lord, and would be introduced into heaven. In the internal sense heaven is signified by “the holy city;” and therefore it is called “the holy city,” when yet it was not holy but profane, seeing that its people had so cruelly treated the Lord Himself, who was represented in all the rituals of their church, and described in the Word that was among them; and thus who had been the God of their church.

[3] The like is signified by this passage in Daniel:

At that time thy people shall be delivered, everyone that shall be found written in the book. And then many of them that sleep in the dust of the earth shall awake, these to eternal life, but the rest to shame and everlasting disgrace (Daniel 12:1-2).

And also by this in Ezekiel:

Prophesy and say, Thus said the Lord Jehovih, Behold I will open your sepulchers, and cause you to come up out of your sepulchers, O My people; and I will bring you upon the land of Israel, that ye may know that I am Jehovah, when I shall open your sepulchers, and shall cause you to come up out of your sepulchers, O My people, and I shall put My spirit in you, that ye may live, and I shall place you upon your land, that ye may know that I Jehovah have spoken it, and performed it, said Jehovah (Ezekiel 37:12-14); where by “the land of Israel” or of Canaan is meant heaven (n. 8011). By these words in the prophet is described the new creation or generation of man, and also the vivification by the Lord of those who are of the spiritual church.