10199.“香料作的香”表乐意垂听并接受。这从“香”和“香料”的含义清楚可知：“香”是指主乐意垂听并接受源于爱与仁的敬拜的一切（参看10177节）；“香料”是指带来愉悦的事物。“香料”因其香味而表示带来愉悦的事物，因为“气味”表示感知，故香味表示对带来愉悦之物的感知，而臭味则表示对带来不悦之物的感知。人以嗅、味、视、听、触等感觉器官所感知到的一切都表示与爱之良善和信之真理有关的属灵事物。因此，“嗅觉”表示对源于爱之良善的内层真理的感知；“味觉”表示对知道并变得智慧的感知和情感；“视觉”表示对信之真理的理解；“听觉”表示由信之良善和顺从所产生的感知；“触觉”一般表示赋予、传递并被接受。
它们具有这些含义的原因在于，一切外在感官知觉皆源于属理解力和意愿的内在感官知觉，因而在人里面源于信之真理和爱之良善，因为这些构成人类心智里面的理解力和意愿。然而，本属于人的理解力和意愿的内在感觉并没有外在感觉所拥有的那种感觉，但当它们流入时，却能转化为外在感觉。事实上，人通过外在感觉器官所感知到的一切事物都是从内在事物流入的，因为一切流注所取的路径都是从内在事物到外在事物，而不是反过来，诸如物质流注（即从自然界进入灵界的流注）这样的事根本不存在，只有从灵界进入自然界的流注。属于理解力和意愿的人的内在能力存在于灵界，属于身体感官的人的外在能力则存在于自然界。由此也清楚可知何为对应及其性质。
一般来说，嗅觉对应于在某个事物的性质方面的感知（参看1514，1517-1519，3577，4624-4634，10054节）；味觉对应于对知道并变得智慧的感知和情感（3502，4791-4805节）；视觉对应于对信之真理的理解（3863，4403-4421，4567，5114，5400，6805节）；听觉对应于对信之良善的感知，并对应于顺从（3869，4652-4660，7216，8361，9311，9926节）；触觉表示赋予、传递并被接受（10130节）。
由此明显可知，“香料”表示诸如带着愉悦被感知到的那类事物，就是源于爱与仁的那类事物，尤表内层真理，因为它们就源于这些东西，这一点从以下圣言经文清楚看出来；以赛亚书：
必有臭烂代替香料，撕裂代替腰带，光秃代替美发。（以赛亚书3:24）
此处论述的主题是锡安的女子，她们表示属天教会，属天教会拥有源于对主之爱的良善的内层真理；“香料”在此表示内层真理；“臭烂”表示内层真理的缺乏；“腰带”表示结合；“撕裂”表示关联和秩序的解除；“美发”表示记忆真理，也就是外层真理或外在人的真理；“光秃”表示这真理的缺乏。“腰带”表示结合和纽带，以确保一切事物被保持在关联之中，从而关注一个目的（参看9828节）；“美发”表示记忆真理（2831节）；“光秃”表示这真理的缺乏（9960节）。
以西结书：
有一大鹰，翅膀大，来到黎巴嫩，从它那里折去香柏树的嫩枝，叼到迦南地；他把嫩枝的顶端放在香料商的城中。（以西结书17:3，4）
就内义而言，此处论述的主题是一个属灵教会的开始和成长，以及后来它的堕落和结束。“有一大鹰，翅膀大”表示该教会所拥有的内层真理（3901，8764节）；“翅膀”表示它的外层真理（8764，9514节）；“黎巴嫩”是指这个教会；那里的“香柏树”是指属灵教会的真理；“香料商的城”是指内层真理的教义所在的地方，在圣言中，“城”表示教义（402，2449，3216，4492，4493节）；它凭其内层真理而被称为“香料商的城”。
同一先知书：
示巴和拉玛的商人用各类上好的香料、各类的宝石和黄金进行交易。（以西结书27:22）
此处论述的主题是推罗，推罗表示良善与真理的认知或知识方面的教会。“商人”是指那些拥有这些认知或知识并传达它们的人；“示巴和拉玛”是指那些处于属天和属灵事物的认知或知识的人；“上好的香料”是指凭内层真理带来愉悦之物；“宝石”是指这些真理本身；“黄金”是指它们的良善。“推罗”表示良善与真理的内在认知或知识方面的教会，在抽象意义上表示这些认知或知识本身（参看1201节）；“商人”是指那些拥有这些知识并传达它们的人（2967，4453节）；“示巴和拉玛”是指那些处于属天和属灵事物的认知或知识的人（1171，3240节）；“宝石”是指内层真理（9863，9865，9873，9874节）；“黄金”是指它的良善（参看9874，9881节提到的地方）。
由此可见，示巴女王带着驮有香料、黄金、宝石的骆驼来到耶路撒冷拜见所罗门（列王纪上10:1，2），以及东方智者向新生的耶稣献上“黄金、乳香、没药”（马太福音2:11）代表什么。由于“香料”表示内层真理，因而表示那些带来愉悦的事物，所以香和膏油（对此，本章将进一步予以论述）都散发着香料的香味。
内层真理是指那些已经成为人生命和情感的一部分，因而从内在存在于他里面的真理，而不是指仅存留在记忆中，没有成为人生命的一部分的真理。相对于其它真理，这些真理被称为外在真理，因为它们并没有铭刻在此人的生命中，只存留在他的记忆里。它们居于外在人，非居于内在人。铭刻在一个人生命中的信之真理存在于意愿中，那些在意愿里的事物都存在于内在人中。因为内在人通过信之真理被打开，与天堂的联系也是通过信之真理实现的。由此明显可知，与一个人同在的内层真理就是源于爱与仁之良善的真理。无论你说意愿，还是说爱，都是一回事，因为构成人意愿的东西构成他的爱。因此，铭刻在人的生命中、被称为内层真理的真理就是那些铭刻在他的爱中，因而铭刻在意愿中的真理，后来当它们进入言行时，就会从意愿中出来。
因为天堂（已经打开的内在人就在天堂中）不是直接流入真理，而是通过爱之良善间接流入。但当内在人关闭时，天堂就无法进入，因为那里没有任何接受它的爱之良善。因此，对那些内在人尚未通过源于爱与仁之良善的真理而打开的人来说，地狱与邪恶所产生的虚假就流入进来，无论有多少信之真理，甚至内层真理仅居于外在人，也就是只存留在记忆中。由此可见“香料”所表示的带来愉悦的内层真理是什么意思，即：它们是指那些源于爱与仁之良善的真理。
Potts(1905-1910) 10199
10199. Incense of spices. That this signifies grateful hearing and reception, is evident from the signification of "incense," as being the hearing and reception by the Lord of all things of worship from love and charity (see n. 10177); and from the signification of "spices," as being things that are grateful. It is from their odor that spices denote what is grateful, for "odor" signifies perceptivity; consequently a sweet odor signifies a grateful perceptivity, and an offensive odor an ungrateful perceptivity. For all things which are perceived by man through the organs of sense signify spiritual things, which bear relation to the good of love and to the truths of faith, as do smell, taste, sight, hearing, and touch; hence "smell" signifies the perceptivity of interior truth from the good of love; "taste" signifies the perception and affection of knowing and of being wise; "sight," the understanding of the truths of faith; "hearing," perceptivity from the good of faith, and from obedience; and "touch" in general, communication, transfer, and reception. [2] The reason of this is that all external sensations derive their origin from internal sensations which are of the understanding and will, thus in man from the truths of faith and from the good of love, for these constitute the understanding and the will of man. But the internal sensations, which are proper to the understanding and will with man, have not that sense which the external sensations have, but are turned into such when they flow in; for all things made sensible to man by the external organs of sense, flow in from internal things, because all influx is from internal things into external, but not the reverse. For there is no such thing as physical influx, that is, influx from the natural world into the spiritual, but only from the spiritual world into the natural. The interiors of man which belong to his understanding and will are in the spiritual world, and his externals which belong to the senses of the body are in the natural world. From this also it can be seen what correspondence is, and what is its nature. [3] (That smell in general corresponds to perception in respect to the quality of a thing, see n. 1514, 1517-1519, 3577, 4624-4634, 10054; taste, to the perception and affection of knowing and of growing wise, n. 3502, 4791-4805; sight, to the understanding of the truths of faith, n. 3863, 4403-4421, 4567, 5114, 5400, 6805; hearing, to the perception of the good of faith, and to obedience, n. 3869, 4652-4660, 7216, 8361, 9311, 9926; and that touch denotes communication, transfer, and reception, n. 10130.) [4] From all this it is evident that "spices" signify such things as are gratefully perceived, such as are those which are from love and charity; specifically, interior truths, because these are from this source, as is evident from the following passages in the Word:
Instead of spice shall be rottenness; and instead of a girdle rending, and instead of braided work baldness (Isa. 3:24);
where the subject treated of is the daughters of Zion, by whom is signified the celestial church, which church is in interior truths from the good of love to the Lord; "spice" here denotes interior truth; "rottenness," the privation thereof; a "girdle" denotes conjunction; a "rending" denotes the dispersion of connection and order; "braided work" denotes memory-truth, which is exterior truth, or the truth of the external man; and "baldness" denotes the deprivation of it. (That a "girdle" denotes conjunction and a bond, that all things may be kept in connection, so as to look to one end, see n. 9828; that "braided work" denotes memory-truth, n. 2831; and "baldness," the deprivation of it, n. 9960.) [5] In Ezekiel:
An eagle great with wings came unto Lebanon, and brought down therefrom a small branch of cedar into the land of Canaan; in a city of those who deal in spices he set the head thereof (Ezek. 17:3, 4);
the subject here treated of in the internal sense is the beginning of a spiritual church and its growth, and afterward its perversion and end; by "an eagle great with wings" is signified the interior truth of this church (n. 3901, 8764); "wings" denote exterior truths (n. 8764, 9514); "Lebanon" denotes this church; the "cedar" there denotes the truth of the spiritual church; the "city of those who deal in spices" denotes where there is the doctrine of interior truth (that "cities" in the Word signify doctrines, see n. 402, 2449, 3216, 4492, 4493); it is from interior truths that it is called the "city of those who deal in spices." [6] Again:
The traders of Sheba and Raamah, by the chief of spice, and by every precious stone and gold, gave their tradings (Ezek. 27:22);
the subject here treated of is Tyre, by which is signified the church in respect to the knowledges of good and truth; "traders" denote those who have these knowledges and communicate them; "Sheba and Raamah" denote those who are in the knowledges of things celestial and spiritual; "the chief of spice" denotes that which is grateful from interior truths; "precious stones" denote these truths themselves; and "gold" denotes their good. (That "Tyre" denotes the church in respect to the interior knowledges of good and truth, and in the abstract sense these knowledges themselves, see n. 1201; and that "traders" denote those who have these knowledges and communicate them, n. 2967, 4453; "Sheba and Raamah," those who are in the knowledges of things celestial and spiritual, n. 1171, 3240; a "precious stone," interior truth, n. 9863, 9865, 9873, 9874; and "gold," its good, see the places cited in n. 9874, 9881.) [7] From this it is evident what was represented by the Queen of Sheba coming to Jerusalem to Solomon, "with camels carrying spices, and gold, and precious stone" (1 Kings 10:1, 2); and by the wise men of the east offering to the child Jesus "gold, frankincense, and myrrh" (Matt. 2:11). As "spices" signified interior truths, thus such as are grateful, therefore the incense was made aromatic, and also the oil of anointing (of which in what follows in this chapter). [8] By interior truths are meant those which have been made to be of the man's life and affection, thus which are with him inwardly; but not the truths that are merely in the memory, and not made to be of the life. These truths are called external truths relatively, because they have not been inscribed on the life, but only on the memory; for they reside in the external man, and not in the internal man. The truths of faith which have been inscribed on the life are in the will, and those things which are in the will are in the internal man, for by means of the truths of faith the internal man is opened, and communication is effected with the heavens. From this it is evident that interior truths with man are those which are from the good of love and of charity. Whether you say the will, or the love, it is the same, for that which is of man's will is of his love; and therefore truths inscribed on the life, which are called interior truths, are those which have been inscribed on the love, thus on the will, from which they afterward proceed when they come into speech and act. [9] For heaven (in which is the internal man that has been opened) does not flow immediately into truths, but mediately through the good of love; and heaven cannot enter with man when the internal man is closed, because there is not any good of love there to receive it; and therefore with those with whom the internal man has not been opened by means of truths from the good of love and of charity, hell flows in with falsities from evil, however much the truths of faith, even interior ones, may reside in the external man only, that is, in the memory. From all this it can now be seen what is meant by interior truths which are grateful and are signified by "spices," namely, those which are from the good of love and of charity.
Elliott(1983-1999) 10199
10199. 'Incense of spices' means a hearing and receiving with pleasure. This is clear from the meaning of 'incense' as the Lord's hearing and receiving with pleasure everything of worship that springs from love and charity, dealt with in 10177; and from the meaning of 'spices' as things that bring pleasure. Things bringing pleasure are meant by 'spices' on account of their odour; for 'odour' means perception, and therefore a sweet odour means a perception of that which brings pleasure, while an offensive odour means that which brings no pleasure. All things perceived by a person with the sensory organs of smell, taste, sight, hearing, and touch mean spiritual realities connected with the good of love and the truths of faith. Consequently smell means the perception of interior truth springing from the good of love; taste means perception and the desire to know and become wise; sight means an understanding of the truths of faith; hearing means perception resulting from the good of faith and from obedience; and touch in general means imparting, conveying, and being received.
[2] The reason why they have these meanings is that every reception of impressions by the outward senses begins in reception by the inward senses, which belong to the understanding and will, and so begins within the person, in the truths of faith and the good of love since these constitute the understanding and will within the human mind. Yet inward sensations, which belong properly to a person's understanding and will, do not feel the same as the outward ones, though they are turned into outward sensations when they flow in. For all the perceptions that a person receives by means of his outward sensory organs flow from inward powers of mind. The path all influx takes is from inward things to outward ones, not from outward to inward, since there is no such thing as physical influx - that is, influx from the natural world into the spiritual world - only influx from the spiritual world into the natural. A person's inner powers, which belong properly to understanding and will, exist in the spiritual world, and his outward ones, which belong properly to the bodily senses, exist in the natural world. From all this too it becomes clear what correspondence is and what the nature of it is.
[3] In general, smell corresponds to perception of some reality, as determined by the essential nature of the matter that is being perceived, see 1514, 1517-1519, 3577, 4624-4634, 10054. Taste corresponds to perception and the desire to know and become wise, 3502, 4971-4805. Sight corresponds to an understanding of the truths of faith, 3863, 4403-4421, 4567, 5114, 5400, 6805. Hearing corresponds to perception of the good of faith and to obedience, 3869, 4652-4660, 7216, 8361, 9311, 9926. Touch means imparting, conveying, and being received, 10130.
[4] aThe fact that such things as are perceived with pleasure are meant by 'spices' - the kinds that spring from love and charity, in particular interior truths since they spring from these - is clear from the following places in the Word: In Isaiah,
Instead of spiceb there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hairc, baldness. Isa 3:24.
This refers to the daughters of Zion, by whom the celestial Church is meant, a Church in possession of interior truths springing from the good of love to the Lord. 'Spice' here means interior truth, 'rottenness' deprivation of it; 'a girdle' means a joining together, and 'a falling apart' the dissolution of connection and order; 'well-set hair' means factual knowledge of truth, which is exterior truth or truth as the external man knows it, and 'baldness' deprivation of that truth.
'A girdle' means a joining together and a bond to ensure that everything is held in connection and has the same end in view, see 9828. 'Well-set hair' means factual knowledge of truth, 2831d. 'Baldness' means deprivation of that truth, 9960.
[5] In Ezekiel,
A great eagle with [great] wings came on Lebanon, and from it took a twig of the cedar away into the land of Canaane; in the city of spicers he put the top of itf. Ezek 17:3,4.
This refers in the internal sense to the beginnings and growth of the spiritual Church, and then its corruption and end. 'A great eagle with [great] wings' means the interior truth which that Church possessed, 3901, 8764, 'wings' its exterior truths, 8764, 9514. 'Lebanon' is that Church, 'the cedar' there being the spiritual Church's truth. 'The city of spicers' is a place where teachings composed of interior truth are presented, 'cities' in the Word meaning religious teachings, see 402, 2449, 3216, 4492, 4493. It is called 'the city of spicers' by virtue of its interior truths.
[6] In the same prophet,
The traders of Sheba and Raamah with the best of [every] spice, and with every precious stone and gold, carried outg their dealings. Ezek 27:22.
This refers to Tyre, which means the Church in respect of cognitions or knowledge of goodness and truth. 'The traders' are those who possess these and pass them on; 'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist; 'the best of spice' is that which by virtue of interior truths brings pleasure; 'precious stone' is those very truths; and 'gold' is the good that goes with them.
Tyre means the Church in respect of interior cognitions of goodness and truth, and in the abstract sense those cognitions themselves, see 1201. 'The traders' are those who possess these and pass them on, 2967, 4453. 'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist, 1171, 3240. 'Precious stone' is interior truth, 9863, 9865, 9873, 9874. 'Gold' is the good that goes with it, see the places referred to in 9874, 9881.
[7] From all this one may see what was represented by the queen of Sheba's coming to Solomon in Jerusalem with camels carrying spices, gold, and precious stones, 1 Kings 10:1,2, and by the offering of gold, frankincense, and myrrh which the wise men from the east made to the new-born Jesus, Matt. 2:11. Because 'spices' meant interior truths, thus those which bring pleasure, the incense and also the anointing oil, dealt with further on in this chapter, were scented with spices.
[8] By interior truths those truths which have become part of a person's life and affection, thus those inwardly present in him, should be understood, but not truths which are present solely in the memory and have not become part of that person's life. These truths in relation to the others are called external ones, since they have not been inscribed on the person's life, only on his memory. They reside in the external man and not in the internal. Truths of faith which have been inscribed on a person's life are present in the will, and what is in the will is present in the internal man. For by means of the truths of faith the internal man is opened up and contact with heaven is brought about. From this it is evident that the interior truths present with a person are ones that spring from the good of love and charity. Whether you say will or love it amounts to the same thing, for what composes a person's will composes his love. Therefore the truths inscribed on the person's life, called interior truths, are ones that have been inscribed on his love, and so on the will, from which they afterwards go forth when they pass into speech and action.
[9] For heaven, in which the internal man that has been opened up is present, does not enter truths directly but indirectly, through the good of love. But heaven cannot come in when a person's internal man is closed, because there is no good of love there to receive it. In the case therefore of those with whom the internal man has not been opened by means of truths springing from the good of love and charity hell enters with falsities arising from evil, no matter how many truths of faith, even interior ones, are residing in the external man alone, that is, in the memory. From all this one may now see what should be understood by interior truths that bring pleasure, which are meant by 'spices', namely those which spring from the good of love and charity.
Latin(1748-1756) 10199
10199. `Suffimentum aromatum': quod significet auditionem et receptionem gratam, constat ex significatione `suffimenti' quod sit auditio et receptio omnium cultus quae ex amore et charitate a Domino, de qua n. 10,177, et ex significatione `aromatum' quod sint {1}grata; quod aromata sint grata, est ex odore, nam `odor' significat perceptivum, inde {2}suavis odor perceptivum gratum et taeter odor perceptivum ingratum; omnia enim quae per organa sensoria percipiuntur ab homine, significant spiritualia quae se referunt ad bonum amoris et ad vera fidei, sicut odor, gustus, visus, auditus, et tactus; inde odor {3}significat perceptivum veri interioris ex bono amoris, gustus perceptionem et affectionem sciendi et sapiendi, visus intellectum verorum fidei, auditus perceptivum ex bono fidei et ex oboedientia, et tactus in genere [2] communicationem, translationem, et receptionem; causa quod ita sit, est quia omnes sensationes externae trahunt originem ex {4}sensationibus internis, quae sunt intellectus et voluntatis, ita in homine ex veris fidei et ex bono amoris; nam haec intellectuale et voluntarium (x)hominis constituunt; at internae sensationes, quae sunt propriae intellectus et voluntatis apud hominem, non illum sensum habent quem externae, verum (x)vertuntur in talia cum influunt; omnia enim quae ab homine sentiuntur per organa sensoria externa, ab internis influunt, {5}nam omnis influxus est ab internis in externa, non autem vicissim, quoniam non datur influxus physicus, hoc est, influxus e mundo naturali in spiritualem, sed e mundo spirituali in naturalem; interiora hominis, quae propria sunt ejus intellectus et voluntatis, in mundo spirituali sunt, et externa ejus, quae sunt propria sensuum corporis, in mundo naturali sunt; inde etiam constare potest quid correspondentia et qualis illa. [3] Quod odor in genere correspondeat perceptioni secundum quale {6}rei, videatur n. 1514, 1517-1519, 3577, 4624-4634, 10,054, quod gustus perceptioni et affectioni sciendi et sapiendi, n. 3502, 4791-4805, quod visus intellectui verorum fidei, n. 3863, 4403-4421, 4567, 5114, 5400, 6805, quod auditus perceptioni boni fidei et oboedientiae, n. 3869, 4652-4660, 7216, 8361, 9311, 9926, et quod tactus {7} sit communicatio, translatio, et receptio, n. 10,130, unde est quod aromata significent illa. [4] {8}Quod aromata significent {7} talia quae grate percipiuntur, qualia sunt quae ex amore et charitate, {9} in specie vera interiora, quia haec inde sunt, constat ex his locis in Verbo: apud Esaiam, Loco aromatis tabes erit, et loco cinguli discissio, et loco operis implexi calvities, iii 24;ibi agitur de filiabus Zionis, per quas significatur Ecclesia caelestis, quae Ecclesia est in veris interioribus ex bono amoris in Dominum; `aroma' ibi est verum interius, `tabes' privatio ejus, `cingulum' est conjunctio, (c)ac `discissio' {10} est dissipatio nexus et ordinis, `opus implexum' est verum scientificum, quod est verum exterius seu verum externi hominis, et `calvities' est deprivatio ejus; quod `cingulum' sit conjunctio ac vinculum ut omnia teneantur in nexu, ut ad unum finem spectent, videatur n. 9828, quod `opus implexum' sit verum scientificum, n. 2831, et quod `calvities' sit deprivatio ejus, n. 9960: apud Ezechielem, [5] Aquila magna alis venit in Libanum, et inde ramusculum cedri deduxit in {11}terram Canaanem, in urbe aromatariorum posuit caput ejus, xvii 3, 4;
agitur {12}ibi in sensu interno (x)de incohamentis Ecclesiae spiritualis et ejus crescentia, et dein de ejus perversione et fine; per `aquilam magnam alis' significatur verum interius illius Ecclesiae, n. 3901, 8764, `alae' sunt vera exteriora, n. 8764, 9514, `Libanon' est Ecclesia illa, {13}`cedrus' ibi est verum Ecclesiae spiritualis, `urbs aromatariorum' est ubi doctrina veri interioris; quod `urbes' in Verbo {14}significent doctrinas, videatur n. 402, (x)2449, 3216, 4492, 4493, `{15}urbs (x)aromatariorum' dicitur ex 6 veris interioribus: apud eundem, [6] Negotiatores Schebae et Raamae per primarium aromatis, et per omnem lapidem pretiosum et aurum, dederunt negotiationes suas, xxvii 22;
agitur ibi de Tyro, per quam significatur Ecclesia quoad cognitiones boni et veri; `negotiatores' sunt qui habent illas et communicant illas, `Schebah et Raamah' sunt qui in cognitionibus caelestium et spiritualium sunt, 'primarium aromatis' {16}est quod gratum est ex (t)veris interioribus, `lapis pretiosus' sunt ipsa illa vera, et `aurum' est bonum illorum; quod Tyrus sit Ecclesia quoad cognitiones boni et veri interiores, et in sensu abstracto ipsae illae cognitiones, videatur n. 1201, quod `negotiatores' sint qui habent illas et communicant illas, n. 2967, 4453, quod `Schebah et Raamah' sint qui in cognitionibus caelestium et spiritualium, n. 1171, 3240, quod `lapis pretiosus' sit verum interius, n. 9863, 9865, 9873, 9874, et quod `aurum' sit bonum illius, citata n. 9874, 9881. [7] Inde patet quod repraesentabatur per quod regina Schebae venisset Hierosolymam ad Salomonem, camelis portantibus aromata et aurum, et lapidem pretiosum, 1 Reg. x 1, 2, et quod sapientes ex orientalibus ad Jesum natum obtulissent aurum, tus, et myrrham, Matth. ii 11. Quia `aromata' significabant vera interiora, ita quae grata sunt, ideo suffimentum factum est aromaticum, ut et oleum unctionis, de quibus in sequentibus hujus capitis. [8] Per vera interiora intelliguntur illa vera {17}quae facta sunt vitae ei affectionis hominis, ita quae intus apud illum sunt, non autem vera quae solum in memoria sunt, et non facta vitae; haec vera vocantur vera externa respective, nam non sunt inscripta vitae sed solum memoriae, resident enim in externo homine et non in interno; vera fidei quae inscripta vitae sunt, ea in voluntate {18}sunt, et quae in voluntate {19}, in interno homine sunt, nam per vera fidei aperitur internus homo, et fit communicatio cum caelis; inde patet quod vera interiora apud hominem sint quae ex bono amoris et charitatis sunt; {20} sive dicas voluntatem sive amorem, idem est, quod enim voluntatis hominis est, hoc amoris ejus est; quapropter vera inscripta {21}vitae, quae vocantur vera interiora, {22}sunt quae inscripta sunt amori, ita quae voluntati, ex qua postea, cum in loquelam et in actum, procedunt; caelum enim, in quo internus homo, {23}qui apertus est, non immediate influit in vera, sed mediate per bonum amoris; caelum autem non intrare potest apud 9 hominem quando internus homo clausus est, quoniam non ibi est aliquod bonum amoris quod recipit; quapropter {24}apud illos apud quos non (t)homo internus per vera ex bono amoris et charitatis apertus est, influit infernum cum falsis ex malo, utcumque vera fidei, etiam interiora, solum in externo homine {25} resident, hoc est, in memoria. Ex his nunc constare potest quid intelligitur per vera interiora quae grata, et significantur per aromata, quod nempe quae ex bono amoris et charitatis sunt. @1 illa quae grata sunt$ @2 quod suave olet perceptivum gratum, et quod tetre olet$ @3 perceptionem$ @4 sensatione interiori, quae est$ @5 omnis enim$ @6 ejus$ @7 i in genere$ @8 i Ex his patet, IT$ @9 i et$ @10 i ejus$ @11 Heb (C(e)na`an) means a. the land of Canaan, and b. a merchant. In n. 3901{3} S renders terram commercii (as does Sch here in Ezekiel xvii 4), and in n. 8764{6} terram negotiationis.$ @12 hic$ @13 nam cedrus quae$ @14 significentur doctrinae$ @15 quae$ @16 sunt quae grata sunt$ @17 quae intus sunt apud hominem, et facta vitae ejus$ @18 After ea$ @19 i sunt$ @20 i nam$ @21 voluntati$ @22 sunt vera inscripta bono amoris, et ex bono amoris per intellectuale procedunt; coelum etiam$ @23 d qui i cum$ @24 in$ @25 i ad planum$