10286.“人若作与此相似的膏油”表由人的狡猾所制造的神性事物的仿品。这从“作与此相似的”和“膏油”的含义清楚可知：“作与此相似的”是指模仿它；“膏油”是指唯独属于主、唯独来自主的神性真理（参看10264节）。之所以表示由人的狡猾所制造的仿品，是因为人对神性事物的一切模仿都是狡猾的产物。此处的情形从前面的阐述和说明可以看出来（10284节）。不过，这一切可通过存在于灵人当中的一些事物来进一步说明。他们当中那些将一切都归于运气和他们自己的精明，丝毫不归于神性，和在世时一样的人都知道如何利用各种方法去模仿神性事物。因为他们能制造宫殿，几乎和天堂里的宫殿一模一样；还能制造林木种植园和田野乡村，几乎与主为善灵所提供观看的一模一样；他们能用华丽、闪亮的衣裳来装饰自己；事实上，塞壬能使自己看上去几乎像天使一样美丽。但这一切都一种涉及使用错觉或幻想的狡猾的产物。然而，他们所作能制造的这一切事物无论外表看上去多么相似，内在仍是肮脏、可憎的。主也立刻将这一切显明给善灵，因为若不显明，他们就会被引入歧途。外表会被除去，当外表被除去时，魔鬼般的内层就暴露出来。它被天堂所发出的光除走，这光驱散了伴随错觉或幻想的弱光，这些灵人倚靠这弱光来制造这类仿品或效果。由此可见人的狡猾所制造的神性事物的仿品是何性质。但倚靠主所行的事内在是天堂的；并且它们越内在，就越是天堂的；因为神性事物在完美性上朝内层增长，直到最终它们具有无法形容的完美和美丽。
在那些生活邪恶的人当中，良善和真理的仿品也是这种情况。他们当中那些知道如何伪装良善情感，以及某种对邻之仁和对神之爱的形式，同时出于这些情感谈论并似乎发自内心宣讲信之真理的人住在同样微弱而虚幻的光中。因此，当伪装内在事物的外表被除去时，隐藏在里面的地狱性质（这地狱性质无非是邪恶和邪恶的虚假）就会显露出来。同时，这种邪恶构成他们的爱，这邪恶的虚假构成他们的信这一事实以同样的方式呈现于视野。由此再次明显可知何为通过人的努力模仿神性事物，如前所述（10284节）。
Potts(1905-1910) 10286
10286. The man who shall make ointment like it. That this signifies the imitation of Divine things by art, is evident from the signification of "making like it," as being imitation; and from the signification of the "ointment," as being Divine truths which are of the Lord alone, and from the Lord alone (see above, n. 10264). That imitation by art is signified is because all imitation of Divine things by man is done by art. How the case herein is can be seen from what was said and shown above (n. 10284). But all this can be further illustrated by what exists among spirits. Those of them who attribute all things to fortune and their own sagacity, and nothing to the Divine (as they had done in the world), know how to imitate Divine things by various methods; for they present to view palaces almost like those in the heavens, also groves and fields almost like those which are presented to view by the Lord among good spirits; they adorn themselves with shining garments, and the sirens even assume a beauty almost angelic; but all these things are produced by art by means of phantasies. And however much these things may appear similar in the outward form, nevertheless in the internal form they are loathsome, which also is instantly made manifest to good spirits by the Lord; because if this were not done they would be led astray. The external is taken away, and then the diabolism within stands forth; what is external is taken away by means of light let in upon it from heaven, whereby is dispelled the delusive light of phantasies by means of which they produce such effects. From this can be seen the nature of the imitation of Divine things by art. But the things which are from the Lord are inwardly heavenly, and the more interior they are, so much the more heavenly they are; for Divine things increase in perfection toward the interiors, until finally they are of unspeakable perfection and beauty. [2] The like is the case with the imitation of what is good and true among those who live evilly; those of them who know how to counterfeit good affections, and somewhat of charity toward the neighbor, and of love to God, and at the same time from these affections speak and preach the truths of faith as if from the heart, are in a similar light of foolishness and phantasy; and therefore when the external which had counterfeited what is internal is taken away, there appears the infernalism that lay hidden within, which is nothing but evil and the falsity of evil; and then it is in like manner presented to view that this evil is their love, and the falsity of this evil their faith. From all this it is again evident what is the imitation of things Divine by the study of man (of which above, n. 10284).
Elliott(1983-1999) 10286
10286. 'The man who makes an ointment like it' means imitations of Divine things produced by [human] cunning. This is clear from the meaning of 'making that which is like it' as imitating it; and from the meaning of 'ointment' as Divine Truths which are the Lord's alone and come from the Lord alone, dealt with above in 10264. The reason why imitations produced by [human] cunning is meant is that all imitation of Divine things by a person is a product of that cunning. The nature of all this may be recognized from what has been stated and shown above in 10284; but further light may be shed on it by certain things that go on among spirits. Those of them who attribute everything to fortune and their own prudence and nothing to the Divine, as they did in the world, know how to employ various methods to imitate Divine things. They can produce palaces almost like those in the heavens; they can produce views containing plantations of trees and open countryside very similar to those the Lord provides for good spirits; they can adorn themselves with brilliant garments, indeed sirens can make themselves appear in almost angelic beauty. But all this is the product of a cunning that involves the use of delusions. Yet all those things which they can do, however much they may seem to outward appearance to be similar, are inwardly foul. This is also revealed instantly by the Lord to good spirits, for unless it were revealed they would be led astray. The outward appearance is taken away, and when this has been taken away the devilish interior is exposed. It is taken away by the shedding of light from heaven, which disperses the feeble light that accompanies delusions and that those spirits rely on to produce such imitations. From all this one may recognize what the imitation of Divine things that is a product of [human] cunning is like. But things done in reliance on the Lord are inwardly heavenly; and the more interior they are, the more heavenly they are; for Divine things increase in perfection the more and more internal they are, so much so that finally they possess perfection and beauty that are beyond description.
[2] The situation is similar with the imitation of what is good and true by those who lead an evil life. Those of them who know how to make a pretence of good affections and of some form of charity towards the neighbour and love to God, and together with those affections talk about and proclaim the truths of faith seemingly from the heart, dwell in a similar feeble and delusive light. When therefore the outward appearance which makes a pretence of those inner things is taken away, the hellish nature lying within, which is nothing but evil and the falsity of evil, is revealed. And at the same time the fact that such evil constitutes their love, and the falsity of that evil their faith, is in like manner presented to view. From all this it is again evident what imitating Divine things by means of human endeavour is, dealt with above in 10284.
Latin(1748-1756) 10286
10286. `Vir qui fecerit unguentum sicut illud': quod significet imitationem Divinorum ex arte, constat ex significatione `facere sicut illud' quod sit imitatio, et ex significatione `unguenti' quod sint Divina Vera quae solius Domini, et a solo Domino, de qua supra n. 10,264; quod imitatio ex arte significetur, est quia omnis imitatio Divinorum ex homine fit ex arte. Quomodo cum his se habet, constare potest ex illis quae supra n. 10,284 dicta et ostensa sunt; sed haec ulterius illustrari possunt ab iis quae apud spiritus existunt; qui {1}eorum omnia tribuunt fortunae ac propriae prudentiae, et nihil Divino, sicut fecerunt in mundo, sciunt variis modis imitari Divina; sistunt enim palatia paene qualia in caelis, sistunt lucos et campestria ad conspectum paene similia qualia a Domino apud bonos spiritus; ornant se vestibus splendidis, immo etiam sirenes inducunt sibi pulchritudinem {2}paene angelicam; {3} sed haec omnia ex arte per phantasias; verum illa (d)omnia utcumque in externa forma {4}apparent similia, usque in interna sunt foeda; quod etiam ilico manifestatur bonis spiritibus a Domino, nam nisi manifestaretur, seducerentur, aufertur enim externum, quo (x)ablato diabolicum, quod intus, {5}exstat; aufertur per immissam lucem e caelo, ex qua lumen fatuum, quod est phantasiarum {6}, per quod operantur talia, discutitur; inde constare potest qualis est imitatio Divinorum ex arte; at quae ex Domino sunt, intus sunt caelestia, et quo interius eo caelestiora, nam Divina {7} crescunt perfectione versus interiora, usque ut tandem sint perfectionis et pulchritudinis ineffabilis. [2] Similiter se habet cum imitatione boni et veri apud illos qui vivunt male; qui eorum sciunt mentiri affectiones bonas {8}ac quoddam charitatis erga proximum et amoris in Deum, et simul cum illis affectionibus loquuntur et praedicant vera fidei sicut ex corde, illi in simili fatuo et phantastico lumine sunt; quapropter cum illis aufertur externum, quod mentitum est internum, apparet {9} infernale, quod intus latuit, quod merum est malum, ac mali falsum; et tunc pariter sistitur videndum, quod malum illud sit amor illorum, et falsum mali {10}illius fides illorum. Ex his iterum patet quid sit imitatio Divinorum ex studio hominis, de qua supra n. (x)10,284. @1 ibi,$ @2 fere$ @3 i praeter similia perplura,$ @4 sunt$ @5 apparet, quod quandoque tam foedum est, ut horreant$ @6 i eorum$ @7 i a Domino$ @8 quoddam instar$ @9 i similiter$ @10 fidei eorum$