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:

8658. Where he was encamped at the mount of God. That this signifies near to the good of truth, is evident from the signification of “being encamped,” as being the setting in order of the truth and good which are of the church with man (see n. 8103, 8130, 8131, 8155); and from the signification of “the mount of God,” as being the good of love (see n. 795, 796, 2722, 4210, 6435, 8327), here the good of truth, because the subject treated of is the good of those who are of the spiritual church, who are represented by the sons of Israel. The good they have is the good of truth (this good is also the good of charity), and therefore it is called “the mount of God,” because “God” is said where truth is treated of, and “Jehovah” where good is treated of (n. 2586, 2769, 2807, 2822, 3921, 4295, 4402, 7268, 7873). From all this it is evident that by “he was encamped at the mount of God,” is signified the setting in order of the good and truth of the church near to the good of truth. What is meant by this shall be briefly told. When man is in the former state, namely, when he acts from truth and not yet from good, that is, when he acts from faith and not yet from charity, he is in a state of undergoing temptations. By these he is progressively carried to the second state, namely, that he acts from good, that is, from charity and the affection of it. When therefore he comes near to this state, he is said to be “encamped at the mount of God,” that is, at the good from which he will afterward act. This is said because in what now follows the subject treated of is the new disposition or setting in order of the truths for entering into this state, to which the man of the church comes after he has undergone temptations, and before the law Divine is inscribed on his heart. In what precedes the subject treated of was temptations, and in what now follows it is the law promulgated from Mount Sinai. “Mount Sinai” denotes the good in which is truth.