10292.“就是拿他弗”表对感官层面上的真理的一种情感。这从“拿他弗”的含义清楚可知，“拿他弗”是指感官层面上的真理，由于这种香料所具有的香味而表示对这种真理的情感。因为“气味”表示感知，香味表示愉悦的感知，难闻的臭味表示不愉悦的感知；感知所带来的一切愉悦或不愉悦都可归因于属于爱的情感，并与这情感相一致（参看925，1514，1517-1519，3577，4624-4634，4748，5621，10054节）。一般来说，要知道，在植物王国，一切事物，无论是林地出产的，还是花园
田野和平原出产的，如树木、庄稼、鲜花、青草和菜蔬，都表示属灵和属天的真实事物，无论总体地还是具体地。之所以应该如此，是因为整个自然界是代表主国度的一个舞台（参看9280节提到的地方）。
“拿他弗”表示对感官层面上的真理的情感，是因为经上首先提到的是它；事实上，制造香的香料有四种，正如制备膏油的香料有四种一样。首先提到的这一种是最外在的，正如制备膏油时首先提到的那种一样，即最好的没药，没药表示对感官层面上的真理的感知（参看10252节）。
之所以用四种香料来制备油和香，是因为它们表示从外在到至内在存在于自己适当次序中的真理；它们在一个人里面按同样的次序彼此跟随。因为人有一个外在，被称为外在人，一个内在，被称为内在人；这些当中的每一个又都有一个更外在的层面和一个更内在的层面。最外在的层面被称为感官层面；所以这个层面由“拿他弗”来表示。至于何为感官层面及其性质，可参看前文（9996，10236节）。
“拿他弗”表示对感官层面上的真理的一种情感，这一点无法从圣言中的其它经文得到证实，因为它在其它地方没有提及。然而，另一种拿他弗在原文中用一个不同的词来表达，在那些被带下埃及的香料当中被提及（创世记37:25；43:11）；被带下埃及的这些商品暗指诸如存在于外在人或属世人中的那类事物。这是因为“埃及”表示属于属世人的记忆知识（参看9391节提到的地方）。
Potts(1905-1910) 10292
10292. Stacte. That this signifies the affection of sensuous truth, is evident from the signification of "stacte," as being sensuous truth; that it denotes the affection of this truth, is from its fragrance, for "odor" signifies perceptivity; a fragrant odor, the perceptivity of what is grateful; and an offensive odor, the perceptivity of what is ungrateful; and all gratefulness and ungratefulness of perception are from the affection which is of love, and according to it (see n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 5621, 10054). In general be it known that all things in the vegetable kingdom, whatever they may be, whether the produce of the forest, or that of gardens, fields, and plains, such as trees, crops, flowers, grasses, and vegetables, both in general and in particular, signify spiritual and celestial things, for the reason that universal nature is a theater representative of the Lord's kingdom (see at the places cited in n. 9280). [2] That "stacte" denotes the affection of sensuous truth is because it is mentioned first; for there are four spices of which the incense was prepared, as there were also four of which the oil of anointing was prepared; and that which is mentioned in the first place is the most external, as is also that which is mentioned in the first place for the preparation of the oil of anointing, which was best myrrh (that this denotes the perception of sensuous truth, see n. 10252). [3] That four spices were taken for the preparation of both the oil and the incense, was for the reason that they signified truths in their order from external to inmost; and they are in the same succession with man; for man has an external which is called the external man, and an internal which is called the internal man, in each of which there is an exterior and an interior; the most external is called the sensuous, and this is therefore signified by "stacte" (what the sensuous is, and its quality, see n. 9996, 10236). [4] That "stacte" denotes the affection of sensuous truth, cannot be confirmed from other passages in the Word, because it is nowhere else mentioned; but stacte of another kind, expressed in the original tongue by another word, is mentioned among those spices which were brought down into Egypt (Gen. 37:25; 43:11), and which involve such things as are in the external or natural man, because by "Egypt" is signified the memory-knowledge that is of the natural man (see at the places cited in n. 9391).
Elliott(1983-1999) 10292
10292. 'Stacte' means an affection for truth on the level of the senses. This is clear from the meaning of 'stacte' as truth on the level of the senses, an affection for that truth being meant on account of the sweet smell this spice has. For an odour means perception, a sweet odour meaning perception that is pleasing, a foul and stinking odour perception that is displeasing; and any pleasure or displeasure that perception brings is attributable to and in keeping with the affection belonging to love, see 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 5621, 10054. It should be remembered in general that all things whatever in the vegetable kingdom, both those which woodlands yield and those which gardens, fields, and plains produce, such as trees, crops, flowers, grass, and vegetables, mean spiritual and celestial realities generally and specifically. The reason why this should be so is that the whole natural order is a theatre representative of the Lord's kingdom, see in the places referred to in 9280.
[2] 'Stacte' means an affection for truth on the level of the senses because it is mentioned first; for there are four spices from which the incense was made, even as there are four spices from which the anointing oil was prepared. And the one that is mentioned first is the most external, as was that mentioned first in the preparation of the anointing oil, namely the best myrrh, by which the perception of truth on the level of the senses is meant, see 10252 above.
[3] The reason why four spices were used in the preparation of both the oil and the incense was that they meant levels of truth in their proper order, from outward to inmost; and in a person they follow one another in that same order. For a person has an external, called the external man, and an internal, called the internal man; and in each of these there is a more external level and a more internal one. The most external level is called that of the senses; this therefore is what is meant by 'stacte'. What the level of the senses is and what it is like, see 9996, 10236.
[4] The fact that 'stacte' means an affection for truth on the level of the senses cannot be corroborated from other places in the Word because it is not mentioned anywhere else. Yet another kind of stacte, for which also a different word is used in the original language, is mentioned among those spices which were taken down into Egypt, Gen 37:25; 43:11; and by those commodities which were taken down to Egypt such things as exist in the external or natural man are implied. This is because 'Egypt' means factual knowledge, which belongs to the natural man, see in the places referred to in 9391.
Latin(1748-1756) 10292
10292. `Stacten': quod significet affectionem veri sensualis, constat ex significatione `stactes' quod sit verum sensuale; quod sit affectio istius veri, est ex fragrantia, nam odor significat perceptivum odor fragrans perceptivum gratum, et odor taetre olens perceptivum ingratum; et {1}omne gratum et ingratum perceptionis est ex affectione quae amoris, et secundum illam, videatur n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 5621, 10,054. (m)In genere sciendum est quod omnia quaecumque sunt in regno vegetabili, tam quae ferunt silvae quam quae ferunt horti, agri, {2} campi, sicut arbores, sementes, flores, gramina, (d)et legumina, in genere et in specie, significent spiritualia et caelestia {3}; causa quod ita sit, est quia universa natura est theatrum repraesentativum regni Domini, videatur in locis citatis n. 9280.(n) [2] Quod `stacte' sit affectio veri sensualis, est quia primo loco nominatur, sunt enim quattuor aromata ex quibus suffimentum conficiebatur, sicut etiam quattuor aromata ex quibus oleum unctionis parabatur; et quod primo loco nominatur, hoc maxime externum est; sicut id quod primo loco ad praeparationem olei unctionis nominatum est, quod erat myrrha optima; quod id sit perceptio veri sensualis, videatur supra, n. 10,252. [3] Quod quattuor aromata ad praeparationem utriusque tam olei quam suffimenti sumpta fuerint, erat causa quia significabant vera in suo ordine, ab externo {4} ad intimum; et apud hominem ita quoque succedunt, est enim homini externum, quod externus homo vocatur, et internum quod internus homo, et in utroque est exterius et interius; maxime externum vocatur sensuale; hoc itaque est quod per `stacten' significatur. Quid sensuale et quale, videatur n. 9996, 10,236. Quod `stacte' sit affectio veri sensualis, ex aliis locis in Verbo non confirmari potest, quia non alibi {5}memoratur; sed stacte alius generis, quod etiam alia voce in lingua originali exprimitur, memoratur inter (d)illa aromata quae delata sunt in Aegyptum, Gen. xxxvii 25, xliii 11, et quae ad Aegyptum delata sunt involvunt talia quae in externo seu naturali homine sunt, quoniam per `Aegyptum' significatur scientificum, quod {6}est naturalis hominis, videatur in locis citatis n. 9391. @1 omne gratum et ingratum est ex affectione quae amorum quod percipitur altered to omnis perceptio grati et ingrati$ @2 i et$ @3 i, inde est quod toties memorentur talia$ @4 i usque$ @5 d occurrit i mentionatur A, mentionatur I$ @6 externi seu$