10011.“把它倒在他头上膏他”表主里面的神性良善充满祂的整个人身的一个代表。这从“把油倒在亚伦头上”和“膏”的含义清楚可知：“把油倒在亚伦头上”是指神性良善充满主的整个人身，因为“油”表示神性良善（参看4582，9474节），“亚伦”代表神性良善方面的主（9806节），“头”表示整个人身；“膏”是指这事的一个代表（9474，9954节）。“头”之所以表示整个人身，或整个人，是因为人的一切事物都是从头降下来的；因为身体是头的一个延伸。因此，一个人所思考和意愿的，就是在头里所发生的活动，在身体中作为一个结果呈现出来。头就像天堂里的至高或至内在之物，它降下来并流入下面的各天堂，产生它们，使它们从自己延伸出来。因此，人的头也对应于至内层天堂，身体及至腰对应于中间天堂，脚对应于最低层天堂。简言之，至内在之物是作为延伸的事物或衍生物里面唯一本质上拥有生命的事物。由此明显可知，由于神是一切事物的至内在，或也可说，是一切事物的至高处，所以一切事物所拥有的生命唯独来自祂。因此，一个人接受属于神的事物到何等程度，就在何等程度上拥有生命在自己里面。
此外，膏抹祭司的油从头顶一直流到他的身体，这一点可见于下列经文：
这好比那贵重的油浇在的头上，流到亚伦的胡须，又流到他衣裳的领口。（诗篇133:2）
马太福音：
有一个女人将一玉瓶香膏，趁耶稣躺下的时候，浇在祂的头上。耶稣说，她将这香膏浇在我身上，是为安葬。（马太福音26:7，12）
马可福音：
有一个女人拿着一玉瓶至贵的真哪哒香膏来，打破玉瓶，把膏浇在耶稣的头上。耶稣说，这女人来是为安葬的事预先膏我的身体。（马可福音14:3，8）
由此也明显可知，“膏头”就是膏全身。
“头”表示整个人，这一点从圣言中的许多经文也明显看出来，如下列经文：
耶和华救赎的人必归回，歌唱来到锡安。永远的喜乐必归到他们的头上。（以赛亚书35:10）
申命记：
愿太阳所产的宝物，东山上的月亮所养成的初熟之物，地上的宝物都归于约瑟的头上，归于他弟兄当中拿细耳人的头顶上。（申命记33:14-16）
耶利米书：
耶和华的暴风必转到恶人的头上。（耶利米书30:23）
以西结书：
我必照他们所行的报应在他们头上。（以西结书11:21；16:43；22:31；约珥书3:4，7；俄巴底亚书错）
同一先知书：
为给各样身材的人作头巾，为要猎取灵魂的有祸了！（以西结书13:18）
诗篇：
神要击破祂仇敌的头，就是发顶。（诗篇68:21）
由此明显可知，“头”表示整个人，因此“把油倒在亚伦头上”表示主里面的神性良善充满祂的整个人身。当主在世时，祂将自己变成神性真理；当祂离世时，将自己变成神性良善（可参看9315e，9199e节所提到的地方）。
Potts(1905-1910) 10011
10011. And shalt pour it upon his head, and anoint him. That this signifies a representative of the Divine good in the Lord as to the whole Human, is evident from the signification of "pouring oil upon Aaron's head," as being the Divine good upon the whole Human of the Lord; for by "oil" is signified the Divine good (see n. 4582, 9474), by "Aaron" the Lord as to Divine good (n. 9806), and by the "head" the whole Human; and from the signification of "to anoint," as being a representative of this thing (n. 9474, 9954). That the "head" denotes the whole Human, or the whole man, is because everything of man descends from the head, for the body is a derivation thence, and therefore that which man thinks and wills, which is done in the head, is presented in effect in the body. The head is like the supreme or inmost in the heavens, which descends and flows into the heavens that are beneath, and produces and derives them. Therefore also the head with man corresponds to the inmost heaven, the body as far as the loins to the middle heaven, and the feet to the ultimate heaven. In a word, that which is inmost is the only thing in the derivatives that essentially lives. From this it is evident that as the Divine is the inmost of all things, or what is the same, the supreme of all things, it is the one only thing from which is the life of all things, and therefore insofar as a man receives of the Divine, so far he lives. [2] Moreover, the oil with which the priest was anointed flowed down from the crown of the head into the body, as can be seen in these passages:
Like the good oil upon the head, coming down into Aaron's beard, that cometh down upon the mouth of his garments (Ps. 133:2). A woman poured an alabaster box of balm upon the head of Jesus as He lay, and Jesus said, She hath poured this balm upon My body for the burying (Matt. 26:7, 12). There came a woman having an alabaster box of ointment of spikenard very precious, and breaking the alabaster box, she poured it upon the head of Jesus; and Jesus said, She hath come beforehand to anoint My body for the burying (Mark 14:3, 8). From all this also it is evident that "to anoint the head" denotes to anoint the whole body. [3] That by the "head" is meant the whole man, is also evident from many passages in the Word, as the following:
The redeemed of Jehovah shall return, and shall come unto Zion with singing; and everlasting joy upon their heads (Isa. 35:10). The precious things of the products of the sun, the chief things of the mountains of the east, and the precious things of the earth, for the head of Joseph, and for the crown of the head of the Nazirite of his brethren (Deut. 33:14-16). The storm of Jehovah shall rush upon the head of the wicked (Jer. 30:23). I will put their way on their head (Ezek. 11:21; 16:43; 22:31; Joel 3:4, 7; Obad. 15). Woe to those who made kerchiefs upon the head of every stature to hunt souls (Ezek. 13:18). God shall bruise the head, the hairy crown (Ps. 68:21). From all this it is now evident that by the "head" is signified the whole man, and thus that by "pouring oil upon Aaron's head" is signified the Divine good in the Lord upon the whole Human. (That when the Lord was in the world He made Himself Divine truth, and when He departed out of the world He made Himself Divine good, see the places cited in n. 9315 end, 9199 end.)
Elliott(1983-1999) 10011
10011. 'And pour it on his head, and anoint him' means a representative sign of Divine Good in the Lord, suffusing His whole Human. This is clear from the meaning of 'pouring oil on Aaron's head' as Divine Good suffusing the Lord's whole Human, for 'oil' means Divine Good, 4582, 9474, 'Aaron' the Lord in respect of Divine Good, 9806, and 'head' the whole Human; and from the meaning of 'anointing' as a representative sign of this thing, dealt with in 9474, 9954. The reason why 'the head' means the whole Human, or the whole person, is that everything in the human being comes down from the head; for the body is an extension from the head. Therefore also what a person thinks or wills, an activity that takes place in the head, presents itself in the body as an effect. The situation with the head is like that with what is highest or inmost in the heavens. This comes down and flows into heavens below, bringing them into being and making them extensions from itself. Therefore also the human head corresponds to the inmost heaven, the body down to the loins to the middle heaven, and the feet to the lowest heaven. In short, in things that are extensions only that which is inmost has life essentially. From this it is evident that since God is the inmost in all things, or what amounts to the same thing, is the highest of them all, from Him alone comes the life that all things possess. Therefore insofar as a person receives what is of God he has life within him.
[2] Furthermore the oil that a priest was anointed with flowed from the top of his head right down onto his body, as may be seen in David,
It is like the good oil upon the head running down onto Aaron's beard, which runs down over the collara of his garments. Ps 133:2.
In Matthew,
A woman poured an alabaster flask of balm over Jesus' head as He reclined [at the table]. Jesus said, She has poured this balm over My body to [prepare it for] the tomb. Matt 26:7,12.
And in Mark,
A woman came having an alabaster flask of very costly spikenardb; and breaking the alabaster flask she poured it over Jesus' head. And Jesus said, This woman has come beforehand to anoint My body for burial. Mark 14:3,8.
From these places it is also evident that 'anointing the head' is anointing the whole body.
[3] The use of 'the head' to mean the whole person is further clear from very many places in the Word, for example in Isaiah,
The redeemed of Jehovah will return, and will come to Zion with song, and everlasting joy upon their heads. Isa 35:10.
In Moses,
Let the precious things of the produce of the sun, the firstfruits of the mountains of the east, and the precious things of the earth come on the head of Joseph, and on the crown of the head of the Nazirite among his brothers. Deut 33:14-16.
In Jeremiah,
Jehovah's storm will burst upon the heads of the wicked. Jer 30:23.
In Ezekiel,
I will bring their way upon their own heads. Ezek 11:21; 16:43; 22:31.
[Similar words occur in] Joel 3:4,7; Obadiah verse 15. In Ezekiel,Woe to those who make veils upon the head [of persons] of every stature to hunt souls! Ezek 13:18.
In David,
God will bruise the head of [His] enemies, the hairy scalpc. Ps 68:21.
From all these places it is now evident that 'head' is used to mean the whole person, so that 'pouring oil on Aaron's head' means Divine Good in the Lord, suffusing His whole Human. While He was in the world the Lord made Himself Divine Truth, and when He left the world He made Himself Divine Good, see the places referred to in 9315(end), 9199(end).
Latin(1748-1756) 10011
10011. `Et fundes super caput ejus, et unges eum': quod significet repraesentativum Divini Boni in Domino quoad totum Humanum, constat ex significatione `fundere oleum super Aharonis caput' quod sit Divinum Bonum super totum Humanum Domini, nam per `oleum' significatur Divinum Bonum, n. 4582, 9474, per `Aharonem' Dominus quoad Divinum Bonum, n. 9806, et per `caput' totum Humanum; et ex significatione `ungere' quod sit repraesentativum ejus rei, de qua n. 9474, 9954. Quod `caput' sit totum Humanum seu totus homo, est quia a capite descendit omne hominis, est enim corpus derivatio inde, quapropter etiam, quod homo cogitat et vult, quod fit in capite, id in effectu sistitur in corpore; se habet caput sicut supremum seu intimum in caelis, id descendit et influit in caelos qui infra sunt, ac producit et derivat eos, quapropter etiam caelo intimo correspondet caput apud hominem, caelo medio corpus usque ad lumbos, et caelo ultimo pedes; in summa, quod intimum est, hoc in derivatis {1} est unicum, quod essentialiter vivit; inde patet quod Divinum, quia est omnium intimum, seu (o)quod idem, omnium supremum, unicum sit ex quo omnium vita, quapropter quantum homo a Divino recipit, tantum vivit. [2] Praeterea oleum quo ungebatur sacerdos defluebat a vertice capitis usque in corpus, ut constare potest apud Davidem, Sicut oleum bonum super capite descendens in barbam Aharonis, quod descendit super os vestium illius, Ps. cxxxiii 2:apud Matthaeum, Mulier alabastrum balsami effudit super caput Jesu cum accumberet; Jesus dixit, Effudit haec balsamum super corpus meum ad sepulcrum, xxvi 7, 12:
et apud Marcum, Venit mulier habens alabastrum unguenti nardi potabilis {2} multum pretiosae, et diffringens alabastrum effudit super caput Jesu; et dixit Jesus, Praevenit haec ungere corpus Meum ad sepulturam, xiv 3, 8;
inde quoque patet quod `ungere caput' sit ungere totum corpus. [3] Quod per `caput' intelligatur totus homo, etiam constat a pluribus locis in Verbo, ut apud Esaiam, Redempti Jehovae revertentur, et venient ad Zionem cum cantu, et gaudium aeternitatis super caput eorum, xxxv 10:
apud Moschen, Pretiosa proventuum solis, primitiae montium orientis, et pretiosa terrae veniant capiti Josephi, et vertici naziraei fratrum illius, Deut. xxxiii 14-16:
apud Jeremiam, Procella Jehovae super caput impiorum irruet, xxx 23:
apud Ezechielem, Viam illorum in caput eorum dabo, xi 21, xvi 43, xxii 31; Joel. iv (x)4, 7 [A.V. iii 4, 7]; Obad. vers. 15:
apud Ezechielem {3}, Vae facientibus pepla super caput omnis staturae ad venandum animas! xiii 18:
apud Davidem, Deus contundet caput hostium, verticem capilli, Ps. lxviii 22 [A.V. 21] {4}. (m)Ex his nunc patet quod per `caput' significetur totus homo, (o)ac ita (o)quod per `fundere oleum super caput Aharonis' significetur Divinum Bonum in Domino super {5} totum Humanum; quod Dominus cum in mundo erat Se fecerit {6} Divinum Verum, et cum {7} abivit e mundo Se fecerit {8} Divinum Bonum, videantur citata n. 9315 fin., 9199 fin.(n) @1 derivativis$ @2 potatilis IT$ @3 Eundem AIT$ @4 i, praeter pluries alibi$ @5 quoad$ @6 fecerit Humanum suum$ @7 cum autem$ @8 fecerit id$