10296.“和纯乳香”表至内在层面上的真理，也就是属灵良善。这从“乳香”和“纯”的含义清楚可知：“乳香”是指至内在层面上的真理；“纯”是指已经从邪恶的虚假中洁净出来的东西。“乳香”所表示的至内在层面上的真理之所以是属灵良善，是因为与那些在主的属灵国度的人同在的良善无非是真理。不过，当一个人出于良心和情感意愿并实行这真理时，它就被称为良善。因为对属灵之人来说，心智的整个意愿部分已经损坏；但理解力部分仍被主保存完好，主在它里面通过重生植入一个新意愿。这新意愿就是他们在自己里面所拥有的良心，也就是由真理构成的一种良心。凡被植入理解力并从理解力发出的，都是真理；因为人的理解力专门接受信之真理，而意愿专门接受爱之良善。由此明显可知，属灵良善本质上就是真理。对属灵之人来说，一个新意愿被植入他们心智的理解力部分，所以与他们同在的良善本质上是真理（参看9277，9596，9684节提到的地方）。至内在层面上的真理被称为良善，因为事物越内在，就越完美；还因为一个人的至内在部分就是他的意愿，属于其意愿的东西被称为良善。“乳香”表示至内在层面上的真理，因而表示属灵良善，这一点从前面所引用的圣言经文可以看出来（10177节）。
由于“乳香”表示属灵良善，良善就是那在一切真理里面掌权，把它们排列成秩序，将它们联结起来，并赋予它们情感的，所以经上最后提到乳香；烧香的器具因此被称为香炉。事实上，名称来源于本质元素，就是良善；正如出于同样的原因，“膏油”这个名称来源于橄榄油，而非来源于制备它时与它混和的香料，也就是说，是因为“油”表示良善，“香料”表示真理的不同种类。
它之所以被称为“纯乳香”，是因为“纯”表示已经从邪恶的虚假中洁净出来的东西；在原文，这个词表示内在纯净之物，而另一个词则表示外在纯净或洁净之物。这个词表示内在纯净之物，这一点清楚可见于以赛亚书：
你们要洗濯、使自己纯洁，从我眼前除掉你们的恶行。（以赛亚书1:16）
诗篇：
我实在徒然使我的心纯洁；徒然洗手表明无辜。（诗篇73:13）
“使心纯洁”表示从内在被纯净；“洗手表明无辜”表示从外在被纯净。又：
少年人用什么使他的行径纯洁呢？就是要照你的话而谨守自己。（诗篇119:9）
又：
判断的时候显为纯洁。（诗篇51:4）
另一个词表示从外在纯净或洁净（参看利未记11:32；12:7，8；13:6，13，17，23，28，34，37，58；14:7，8，9，20，48，53；15:13，28；16:30；22:7；耶利米书13:27；以西结书24:13；39:12；以及别处）。
Potts(1905-1910) 10296
10296. And pure frankincense. That this signifies inmost truth, which is spiritual good, is evident from the signification of "frankincense," as being that which has been clarified from the falsity of evil. That the inmost truth which is signified by "frankincense" is spiritual good, is because the good with those who are in the Lord's spiritual kingdom is nothing else than truth, which is called good when the man wills and does it from conscience and affection. For with the spiritual all the will has been destroyed, but the understanding is preserved entire by the Lord, and in it there is implanted by the Lord a new will by means of regeneration. This will is the conscience with them, which is a conscience of truth. For whatever is implanted in the understanding and proceeds from the understanding, is truth, because man's understanding has been allotted to the reception of the truths of faith; but the will to the reception of the goods of love. From this it is evident that in its essence spiritual good is truth. (That with the spiritual a new will is implanted in their intellectual part, and that consequently the good with them is in its essence truth, see the places cited in n. 9277, 9596, 9684.) It is said of inmost truth that it is good, for the reason that the more interior things are, the more perfect they are; and because the inmost of man is his will, and that which belongs to the will is called good. (That "frankincense" denotes inmost truth, thus spiritual good, can be seen from the passages above adduced from the Word, n. 10177.) [2] As "frankincense" denotes spiritual good, and good is that which reigns in all truths, disposes them, conjoins them, and gives affection to them, therefore frankincense is mentioned in the last place, and on this account the vessels of incense were called "censers*;" for the name is from the essential, which is good; in like manner as the oil of anointing is named from the oil of olive, and not from the spices from which it was prepared; for a similar reason, namely, because "oil" signified good, and "spices" truths. [3] It is called "pure frankincense" because "pure" signifies that which has been clarified from the falsities of evil; and in the original tongue by this word is signified what is interiorly pure, but by another word that which is exteriorly pure or clean. That what is interiorly pure is signified by this word is evident in these passages:
Wash you, make you pure, put away the wickedness of your works from before Mine eyes (Isa. 1:16). In vain have I rendered mine heart pure, and washed my hands in innocency (Ps. 73:13). To "render the heart pure" denotes to be purified interiorly; and to "wash the hands in innocency" denotes the same exteriorly. And again:
Be thou pure when thou judgest (Ps. 51:4). (That by the other word is signified what is exteriorly pure or clean, may be seen in Lev. 11:32; 12:7, 8; 13:6, 13, 17, 23, 28, 34, 37, 58; 14:7, 8, 9, 20, 48, 53; 15:13, 28; 16:30; 22:7; Jer. 13:27; Ezek. 24:13; 39:12; and elsewhere.) * "Censer" in the Latin is thuribulum, from thur, frankincense. [Reviser.]
Elliott(1983-1999) 10296
10296. '[And] pure frankincense' means truth on the inmost level, which is spiritual good. This is clear from the meaning of 'frankincense' as truth on the inmost level; and from the meaning of 'pure' as that which has been purged of the falsity of evil. The reason why truth on the inmost level, meant by 'frankincense', is spiritual good is that good with those who are in the Lord's spiritual kingdom is nothing other than truth. But this truth is called good when a person wills and does it from conscience and from affection. For in the case of those who are spiritual the entire will part of the mind has been corrupted; but the understanding part is preserved intact by the Lord, and within it the Lord implants a new will through regeneration. This new will is the conscience they have within them, which is a conscience composed of truth. All that is implanted in the understanding and emanates from the understanding is truth; for the human understanding is dedicated to the reception of truths belonging to faith, whereas the will is dedicated to receiving forms of good belonging to love. From all this it is evident that spiritual good is in its essence truth. As regards the new will in the case of those who are spiritual, that it is implanted in the understanding part of their minds, so that good with them is in its essence truth, see in the places referred to in 9277, 9596, 9684. Truth on the inmost level is called good because the more internal things are, the more perfect they are, and because the inmost part of a person is his will and what belongs to his will is called good. That 'frankincense' means truth on the inmost level, and so means spiritual good, may be recognized from the places quoted from the Word in 10177 above.
[2] Since spiritual good is meant by 'frankincense', and good is what reigns within all truths, arranges them into order, links them together, and imparts affection to them, frankincense is mentioned last; and the containers in which incense was burned were therefore called censersa. For the designation is derived from the essential element, which is good, even as for a like reason the term 'the anointing oil' was derived from the olive oil and not from the spices mixed into it when it was being prepared, that is to say, for the reason that 'the oil' meant good and 'the spices' different kinds of truth.
[3] The expression 'pure frankincense' is used because 'pure' means that which has been purged of the falsities of evil; and the word in the original language means inwardly pure, while another word is used to mean outwardly pure or clean. The fact that what is inwardly pure is meant by that word is clear in Isaiah,
Wash yourselves, render yourselves pure; remove the wickedness of your doings from before My eyes. Isa 1:16.
In David,
In vain have I rendered my heart pure, and washed my hands in innocence. Ps 73:13.
'Rendering the heart pure' means being purified inwardly, and 'washing the hands in innocence ' being purified outwardly. In the same author,
By what will a young man render his way pure? By guarding himself according to Your Word. Ps 119:9.
And in the same author,
... You may be pure in Your judging. Ps 51:4.
For the other word that is used to mean outwardly pure or clean, see Lev 11:32; 12:7,8; 13:6,13,17,23,28,34,37,58; 14:7-9,20,48,53; 15:13,28; 16:19,30; 22:7; Jer 13:27; Ezek 24:13; 39:12; and elsewhere.
Latin(1748-1756) 10296
10296. `[Et] tus purum': quod significet verum intimum, quod est bonum spirituale, constat ex significatione `turis' quod sit verum intimum, et ex significatione `puri' quod sit quod a falso mali defaecatum est {1}; quod verum intimum, quod per `tus' significatur, sit bonum spirituale, est quia bonum apud illos qui in spirituali regno Domini sunt non est nisi quam verum; quod bonum appellatur cum homo ex conscientia et ex affectione vult et facit illud; apud spirituales enim omne voluntarium est deperditum, sed intellectuale conservatur integrum a Domino, et in illo implantatur novum voluntarium per regenerationem a Domino; hoc voluntarium est conscientia apud illos, quae est conscientia veri; {2}quicquid enim intellectuali implantatur et ex intellectuali procedit, verum est, nam intellectuale hominis dicatum est recipiendis veris quae fidei, voluntarium autem dicatum est recipiendis bonis quae amoris; inde patet quod bonum (x)spirituale sit in sua essentia verum; quod novum voluntarium apud spirituales implantetur in parte illorum intellectuali {3} et quod inde bonum apud illos in sua essentia sit verum, videatur in locis citatis n. 9277, 9596, 9684. {4}Dicitur verum intimum quod id sit bonum, ex causa quia quo interiora eo perfectiora, ac quia intimum hominis est ejus voluntarium et quod voluntarii est, hoc bonum vocatur. Quod tus sit verum intimum, {5}ita (x)bonum spirituale, constare potest ex locis e Verbo {6}allatis supra n. 10,177. [2] (m)Quia tus est bonum spirituale, ac bonum est quod regnat in omnibus veris, disponit illa, {7} conjungit illa, et dat affectionem illis, ideo tus ultimo loco memoratur, et ideo ex illo vasa suffitus {8}dicebantur turibula; denominatio enim fit ab essentiali, quod est bonum; similiter ac denominatum est oleum unctionis ex oleo olivae, et non ex aromatibus ex quibus una parabatur, ex simili causa, nempe quia `oleum' significabat bonum, et `aromata' vera.(n) [3] `Tus purum' dicitur, quia `purum' significat defaecatum a falsis mali; et in lingua originali per vocem illam significatur purum interius; per aliam autem vocem purum exterius seu mundum; quod purum interius per illam vocem significetur, constat apud Esaiam, Lavate vos, puros reddite vos, removete malitiam operum vestrorum a coram oculis Meis, i 16:apud Davidem, Frustra purum reddidi cor meum, et lavi in innocentia manus meas, Ps. lxxiii 13;
`purum reddere cor' est purificari interius, et `lavare in innocentia manus' est exterius: apud eundem, Per quid puram reddet puer viam suam? Custodiendo se juxta Verbum Tuum, Ps. cxix 9:
et apud (x)eundem, Purus sis in judicando tuo, [Ps.] li 6 [A.V. 4]. Quod per alteram vocem significetur purum exterius seu mundum videatur Lev. xi 32, xii 7, 8, xiii 6, 13, 17, 23, 28, 34, 37, 58, xiv (x)7-9, 20, 48, 53, xv 13, 28, (x)xvi 19, [30,] xxii 7; Jer. xiii 27; Ezech. xxiv 13, xxxix 12; et alibi. @1 i, de qua sequitur$ @2 et quicquid in intellectuale fit, ex veris fit$ @3 i per regenerationem a Domino$ @4 After 10,177.$ @5 seu$ @6 allegatis$ @7 i et$ @8 Before vasa$