10258.“桂皮”表源于良善的更内层的真理。这从“桂皮”的含义清楚可知，“桂皮”是指内在人的内层真理。“桂皮”具有这种含义，从前面的说明清楚看出来；因为天上的事实按从最外层到最内层的次序接踵而来。因此，“桂皮”所表示的，是至内层的真理，因为至内在的真理在次序上是第四个。“桂皮”之所以表示源于良善的真理，是因为至内在的真理直接从良善发出，并在低层与良善联合行动，如理解力与意愿完全作为一体行动，以至于无法分辨一个行为是源于意愿还是源于理解力时的情形。此外，天上的事物更越内在，就越完美；因为一切完美都朝更内在的部分增长，一切完美皆源于良善，也就是从主经由良善而来。
在以西结书，桂皮作为那些表示天上事物的货物之一被提及：
但人和雅完人拿纺成的线、亮铁、桂皮、菖蒲兑换你的货物。（以西结书27:19）
此处论述的主题是推罗，推罗表示教会中关于真理和良善的认知或知识（参看1201节），“但人和雅完人”表示那些拥有关于天上事物的认知或知识之人；“亮铁”是指最末和最低的天上真理；“桂皮”是指至内在的真理。
在圣言的其它经文中，经上没有提到这种桂皮，但在诗篇，经上提到了一种肉桂（kessia），这也是一种桂皮：
神，就是你的神用喜乐油、没药、沉香、肉桂膏你，膏你所有的衣服。（诗篇45:7，8）
这一整章诗篇论述的主题是主，尤其是祂人性的荣耀。人若缺乏内义的知识，绝无可能知道当论述的主题是主时，“用没药、沉香、肉桂膏祂所有的衣服”表示什么。
显然，所指的并不是衣服，也不是膏抹衣服的没药、沉香和肉桂，而是源于神性良善的神性真理，主以神性真理为衣披在祂的人身上；因为膏抹无非是主的神性人身里面的神性良善的一个代表。因此，“没药、沉香和肉桂”表示从在祂里面的神性良善发出的、在自己适当次序中的神性真理；故“衣服”表示祂的神性人身。无论你说主的神性人身还是说神性真理，意思都一样，因为当主在世时，祂就是神性真理本身；当祂离开这个世界时，将自己变成神性良善，神性真理便从这神性良善流出（参看9199e，9315e节提到的地方）。此外，在圣言中，凡披在其它某种事物上为衣的东西，无论这种东西是什么，都被称为“衣服”。在以赛亚书（63:2-3），以及其它地方，主的衣服就具有这种含义。因为“衣服”表示披在良善上为衣的真理（参看2576，4545，4763，5248，5319，5954，9093，9212，9216，9952节）。由此明显可知，在诗篇中，作为一种桂皮的肉桂（kessia）表示直接从神性良善发出的神性真理，这真理是至内在的真理。
Potts(1905-1910) 10258
10258. And cassia. That this signifies a more interior truth from good, is evident from the signification of "cassia," as being the interior truth of the internal man. That "cassia" has this signification is plain from what has been said and shown above; for heavenly things follow in this order, from the outermost to the inmost, and therefore it is inmost truth which is signified by "cassia," for it is the fourth in order. That "cassia" denotes truth from good is because inmost truth proceeds immediately from good, and in lower things acts in conjunction with good. This takes place when the understanding acts wholly as a one with the will, so that it is not known whether the act is from the one or from the other. Moreover the more interior heavenly things are, the more perfect they are, for all perfection increases toward the interiors, and all perfection is from good, that is, through good from the Lord. [2] "Cassia" is mentioned among those things which signify things celestial in Ezekiel:
Dan and Javan furnished yarn in thy trading; bright iron, cassia, and calamus were in thy trading (Ezek. 27:19). The subject here treated of is Tyre, by which are signified the knowledges of truth and good in the church (see n. 1201); and by "Dan and Javan" are signified those who are in the knowledges of celestial things; "bright iron" denotes ultimate celestial truth; and "cassia," inmost truth. [3] Cassia of this kind is not mentioned in other passages in the Word, but in David is mentioned "kesia," which also is a species of cassia:
God, thy God, hath anointed thee, all thy garments with the oil of gladness, with myrrh, aloes, and kesia (Ps. 45:8, 9). The subject treated of in this whole Psalm is the Lord, and indeed the glorification of His Human, He who is not acquainted with the internal sense of the Word cannot possibly know what is signified by "anointing all garments with myrrh, aloes, and kesia," where the Lord is the subject treated of. [4] That garments are not meant, is plain, nor myrrh, aloes, and kesia with which they were anointed; but Divine truths from Divine good, which the Lord put on in respect to His Human. For anointing was nothing else than a representative of the Divine good in the Lord's Divine Human; hence by "myrrh, aloes, and kesia" are signified Divine truths in their order proceeding from the Divine good which was in Him. Hence by "garments" is signified His Divine Human; for whether you say "the Divine Human of the Lord," or "the Divine truth," it is the same, because when the Lord was in the world He was the Divine truth itself; and when He went out of the world, He made Himself the Divine good, from which is the Divine truth (see the numbers cited in n. 9199, 9315). Moreover, in the Word, that is called a "garment" which clothes something else, whatever it may be. The like is signified by the Lord's "garments" in Isaiah 63:2, 3, and also in other places. (That "garments" signify the truths which clothe good, see n. 2576, 4545, 4763, 5248, 5319, 5954, 9093, 9212, 9216, 9952.) From this it is now evident that by "kesia," which is a species of cassia, is signified the Divine truth which proceeds immediately from the Divine good, which truth is inmost truth.
Elliott(1983-1999) 10258
10258. 'And cassia' means truth even more interior, springing from good. This is clear from the meaning of 'cassia' as the interior truth of the internal man. The fact that 'cassia' has this meaning is evident from what has been stated and shown above; for heavenly realities follow in that sequence, from outermost to inmost. Inmost truth therefore is what 'cassia' means, being the fourth in the sequence. The reason why 'cassia' means truth springing from good is that inmost truth emanates directly from good and acts jointly with good on lower levels, as is the case when the understanding acts altogether in unison with the will, so completely that one cannot tell whether an action springs from the will or from the understanding. Also, the more internal heavenly things are, the more perfect they are; for all perfection increases towards the more internal parts, and all perfection springs from good, that is, comes from the Lord through good.
[2] Cassia is mentioned as one of those wares that mean heavenly things, in Ezekiel,
Dan and Javan exchanged yarn in your dealings; wrought iron, cassia, and calamus were in your trading. Ezek 27:19.
This refers to Tyre, by which cognitions or knowledge of truth and good in the Church are meant, see 1201, and by 'Dan and Javan' those possessing the cognitions of heavenly things. 'Wrought iron' is last and lowest heavenly truth, and 'cassia' inmost truth.
[3] Cassia is not mentioned anywhere else in the Word, though 'kessia'a is in David, which also is a species of cassia,
God, Your God, has anointed You with the oil of gladness. With myrrh, aloes, and kessia [He has anointed] all Your garments. Ps 45:7,8.
The whole of this Psalm refers to the Lord, in particular to the glorification of His Humanity. No one lacking knowledge of the internal sense of the Word can by any means know what is meant, when the Lord is the subject, by 'anointing all His garments with myrrh, aloes, and kessia'.
[4] It is evident that what should be thought of is not garments nor the myrrh, aloes, and kessia with which they were anointed, but the Divine Truths springing from Divine Good with which the Lord clothed His Human; for anointing was nothing other than a representative sign of the Divine Good within the Lord's Divine Human. Consequently 'myrrh, aloes, and kessia' means Divine Truths in their own proper order, emanating from the Divine Good that was within Him; and therefore His Divine Human is meant by 'garments'. Whether you say the Lord's Divine Human or Divine Truth, it amounts to the same thing, for while He was in the world the Lord was Divine Truth itself, and when He left the world He made Himself Divine Good, from which Divine Truth flows, see in the places referred to in 9199(end), 9315(end). Besides, the term 'garment' is used in the Word for that which clothes something else, whatever this may be. The Lord's garments in Isaiah 63:2,3, and elsewhere, have this kind of meaning. For the meaning of 'garments' as truths clothing good, see 2576, 4545, 4763, 5248, 5319, 5954, 9093, 9212, 9216, 9952. From all this it is now evident that 'kessia' in the Psalm, which is a species of cassia, means Divine Truth, emanating directly from Divine Good, which truth is inmost truth.
Latin(1748-1756) 10258
10258. `Et (x)casiam': quod significet verum adhuc interius ex bono, constat ex significatione `casiae' quod sit verum interius interni hominis; quod `casia' id sit, patet ex illis quae supra dicta et ostensa sunt, nam caelestia {1} eo ordine sequuntur ab extremo ad intimum; quare est intimum verum, quod per `casiam' significatur, est enim quartum in ordine. Quod `casia' sit verum ex bono, est quia intimum verum procedit immediate ex bono, et conjunctim agit cum bono {2}in inferioribus, quod fit cum intellectuale prorsus unum agit cum {3}voluntate, sic ut non internoscatur num sit ex hoc vel num ex illo; caelestia {4}etiam, quo interiora sunt eo perfectiora sunt, nam crescit omnis perfectio versus interiora, et omnis perfectio {5}est ex bono, hoc est, per bonum a Domino. [2] Memoratur casia inter illa quae significant caelestia, apud Ezechielem, Dan et Javan netum in negotiationibus tuis dederunt, ferrum tersum, casia, et calamus in negotiatione tua fuit, (x)xxvii 19;ibi agitur de Tyro, per quam significantur cognitiones veri et boni in Ecclesia, videatur n. 1201, et per `Dan et Javan' illi qui in cognitionibus caelestium sunt; `ferrum tersum' est verum ultimum caeleste, et `casia' est verum intimum. [3] Casia alibi non memoratur in Verbo, sed `kesia' apud Davidem, quae etiam est species casiae, Unxit te Deus, Deus tuus, oleo laetitiae, myrrha, aloe, kesia omnes vestes tuas, Ps. xlv 8, 9 [A.V. 7, 8];
agitur in toto illo psalmo de Domino, et quidem de glorificatione Humani Ipsius; qui non scit sensum internum Verbi, nequaquam scire potest quid significatur per `ungere myrrha, aloe, et kesia omnes vestes' ubi agitur de Domino; quod non intelligantur vestes, patet, nec myrrha, 4 aloe, et kesia, quibus unctae, sed quod Divina Vera ex Divino Bono, quae Dominus induit quoad Humanum Suum; unctio enim non aliud erat quam repraesentativum Divini Boni in Divino Humano Domini, inde per `myrrham, (x)aloen, et kesiam' significantur Divina Vera in suo ordine procedentia ex Divino Bono quod in Ipso; inde per `vestes' significatur Divinum Humanum Ipsius, (m)nam sive dicas Divinum Humanum Domini sive Divinum Verum, idem est, quoniam Dominus cum in mundo erat, {6}fuit ipsum Divinum Verum, et cum exivit e mundo, Se fecit Divinum Bonum, ex quo Divinum Verum, videatur in numeris citatis n. 9199 fin., 9315 fin.;(n) id etiam in Verbo vocatur `vestis' quod investit aliud, quodcumque id sit; simile per vestes Domini significatur apud Esaiam lxiii 2, 3, et quoque alibi; quod `vestes' significent vera investientia bonum, videatur n. 2576, 4545, 4763, 5248, 5319, 5954, 9093, 9212, 9216, 9952. Inde nunc patet quod per `kesiam' ibi, quae est species casiae, significetur Divinum Verum, quod immediate procedit ex Divino Bono, quod verum est intimum verum. @1 i in$ @2 prae$ @3 voluntario$ @4 enim$ @5 After bono$ @6 A is possibly fecit$