10298.“你要把它作成香”表由它们构成的敬拜。这从“香”的含义清楚可知，“香”是指感恩、崇拜、祷告的行为和类似的敬拜形式，它们从内心发出进入思维和言语（参看9475节）。香的“烟”表示一种提升（10177，10198节），“香味”表示愉悦的感知和接受（参看10292节提到的地方）。
由于此处描述的是“香料的香”所表示的对神的敬拜，而制备香的香料表示在其适当次序中的不同种类的真理，所以在此必须简要说明这种敬拜是怎么回事。不过，若不了解人的本性，揭开这个奥秘是不可能的。人之为人不是凭他的脸，甚至也不是凭他的言语，而是凭他的理解力和意愿。他的理解力和意愿如何，这个人就如何。众所周知，他出生时，既没有理解力的任何东西，也没有意愿的任何东西；他的理解力和他的意愿自童年早期起就在逐渐形成。他以这种方式被作成一个人，他成为什么样的人取决于在他里面所形成的理解力和意愿。理解力通过真理形成，意愿通过良善形成，以致他的理解力无非就是一堆与真理有关的观念，而他的意愿无非是对诸如被称为良善的那类事物的情感。由此可推知，一个人无非就是形成他的这两种官能的真理和良善。
其身体的每一个和所有部分都与它们相对应，这从以下事实可以看出来：身体会对理解力所思想的和意愿所意图的即刻作出反应。因为他的口照着他的思维说话，他的脸照着他的情感变化，他的身体照着从这二者所接受的信号做出动作。由此明显可知，一个人完全就是他的理解力和意愿的样子，因而是他在真理和良善方面的样子。因为如前所述，真理构成他的理解力，良善构成他的意愿；或也可说，一个人就是他自己的真理和他自己的良善。
这一点在灵人身上是显而易见的。他们无非是自己的真理和自己的良善，当作为世人在世上时，他们就披上了这些真理和良善。不过，他们仍是人的形式，因此他们所拥有的真理和良善的品质从他们脸上闪耀出来，这也体现在他们说话的语气和感觉上，体现在他们的动作举止上，尤其体现在他们说话时所用的话语上。因为构成他们言语的话语与世人所用的不同，而与他们的真理和良善完全和谐一致，并且如此和谐一致，以至于它们自然而然地从它们流出。灵人和天使在彼此交谈时所用的，就是这种言语。就其灵而言，人活在世上时也使用类似的言语，尽管那时他没有意识到这一点。因为他的思维是由这类观念构成的，正如一些称这些观念为非物质和知识的学者所观察到的。死后当此人变成一个灵人时，这些观念就会变成话语。由此再次明显可知，一个人无非就是他自己的真理和他自己的良善。正因如此，一个人依旧是他所变成的那种真理和良善。“他所变成的那种真理和良善”这句话也可以理解为他所变成的那种虚假和邪恶；因为恶人称虚假为真理，称邪恶为良善。
人们若要知道对神的敬拜是怎么回事，就必须充分了解这个奥秘。不过，除此之外还需要知道另外一个秘密，即：整个人就存在于从此人的意愿发出的一切思维观念里面。这也可从第一点推知，因为一个人所思想的源于真理，他所意愿的源于良善，这真理和良善就是他自己。事实的确如此，这从下面的经历可以看出来：天使一察觉一个世人所拥有的一个观念，或一个灵人所拥有的一个观念，就立刻知道这个世人或这个灵人的品质。
之所以说这些事，是为了叫人们知道由香料制成的香所表示的对神的敬拜是怎么回事，即：整个人就存在于其敬拜的每一个部分里面，因为构成他的真理和良善就存在于它里面。这就是为何经上提到四种香料，它们表示整体上的一切真理，或说真理的一切层面。由此也可推知，无论你说对神的敬拜由这些真理和良善构成，还是说此人由它们构成，意思都一样；因为如前所述，整个人就存在于构成其敬拜的每一个思维观念里面。
Potts(1905-1910) 10298
10298. And thou shalt make it incense. That this signifies worship from these things, is evident from the signification of "incense," as being confessions, adorations, prayers, and such things of worship as come forth from the heart into the thought and speech (see n. 9475); for by the "smoke" of incense is signified elevation (n. 10177, 10198); and by "fragrant odor," grateful perception and reception (see the places cited in n. 10292). [2] As Divine worship, signified by the "incense of spices," is here described, and by the spices of which this incense was prepared are signified truths in their order, it shall here be told in a few words how the case is with this worship. But this is a secret which cannot be revealed unless the nature of man is known. Man is not man from his face, nor even from his speech, but from understanding and will; such as are his understanding and his will, such is the man. It is known that when he is born he has nothing of understanding and nothing of will; and also that his understanding and his will are formed by degrees from infancy; from this a man becomes a man, and such a man as are the understanding and the will that have been formed in him. The understanding is formed by means of truths, and the will by means of goods, insomuch that his understanding is nothing else than a composition of such things as bear relation to truths, and his will is nothing else than the affection of such things as are called goods. From this it follows that a man is nothing but the truth and good from which his two faculties have been formed. [3] Each and all things of his body correspond to these, as can be seen from the fact that the body instantly does that which the understanding thinks and the will wills; for the mouth speaks in accordance with the thoughts, the face changes in accordance with the affections, and the body makes movements in accordance with the commands of both. From this it is evident that a man is wholly such as are his understanding and his will, thus such as he is in respect to truths and in respect to goods; for as before said, truths constitute his understanding, and goods his will; or what is the same, a man is his own truth and his own good. [4] That this is so appears openly with spirits; these are nothing else than their own truths and their own goods which they had put on when they lived in the world as men; and yet they are human forms. Consequently from their face shines forth the quality of the truths and goods which they have; and this is also perceived from the sound and disposition of their speech, and from their gestures, especially from their spoken words; for their spoken words are not such as are with men in the world, but are in perfect harmony with their truths and goods, so as to proceed from these quite naturally. In this speech are spirits and angels when they are conversing together; and in respect to his spirit, man is in a like speech during his life in this world, although he is then unaware of it; for he thinks from similar ideas, as has also been observed by some learned men who have called these ideas immaterial and intellectual. After death, when the man becomes a spirit, these ideas become words. From all this it is again evident that a man is not anything else than his own truth and his own good. Hence it is that after death a man remains such truth and good as he has become. [5] It is said "such truth and good as he has become," and thereby is also meant such falsity and evil as he has become; for evil men call falsity truth and evil good. This is a secret which must by all means be known, in order that it may be known how the case is with Divine worship; but besides this there is one secret more, namely, that in every idea of thought proceeding from a man's will there is the whole man. This moreover follows from the former, for a man thinks from his truth and wills from his good, which are himself. That this is so can be seen from the following experience. When the angels perceive a single idea of a man, or a single idea of a spirit, they at once know the quality of the man or of the spirit. [6] These things have been said in order that it may be known how the case is with Divine worship, which is signified by the "incense of spices," namely, that the whole man is in each and all things of his worship, because his truth and good are there, which are himself. This is the reason why four spices are mentioned, by which are signified all truths in the complex. From all this it also follows that it is the same whether you say that Divine worship consists of these truths and goods, or that man consists of them, because as before said the whole man is in every one of the ideas of his thought, which are of his worship.
Elliott(1983-1999) 10298
10298. 'And you shall make this an incense' means worship consisting of them. This is clear from the meaning of 'incense' as acts of thanksgiving, adoration, prayer, and like forms of worship, which are emanations from the heart passing into thought and speech, dealt with in 9475. By 'the smoke of the incense' a raising up is meant, 10177, 10198, and by 'a sweet odour' a perception and reception that are pleasing, in the places referred to in 10292.
[2] Since the worship of God, meant by 'sweet-smelling incense', is described here, and the spices from which that incense was made mean different kinds of truth in their proper order, what that worship is like must be stated briefly here. But it is impossible to reveal this arcanum without knowledge of the nature of the human being. The human being is a human being not by virtue of his face, nor indeed by virtue of his speech, but by virtue of his understanding and will. The character of understanding and will make a human being what he is. It is well known that at birth nothing constituting his understanding nor anything composing his will exists, and that from earliest childhood his understanding and his will are being formed gradually. In this way he is made a human being, and the kind of human being he becomes is determined by the character of those two powers of mind that have been formed in him. The understanding is formed by means of truths and the will by means of forms of good, so much so that his understanding is nothing other than a mass of ideas such as are related to truths, and his will nothing other than an affection for things such as are called good. From this it follows that nothing else than the truth and the good from which both his powers of mind have been formed constitute the human being.
[3] All the individual parts of his body correspond to them, as may be recognized from the consideration that the body acts instantaneously in response to what the understanding thinks and the will intends. For his mouth speaks in conformity with his thoughts, his face alters in conformity with his affections, and his body makes movements in conformity with the signals received from both. From this it is evident that the character of a person's understanding and will, thus what he is like in respect of truths and forms of good there, make him wholly and completely what he is. For as has been stated, truths constitute the understanding part of his mind and forms of good the will part, or what amounts to the same thing, his truth and his good constitute the human being.
[4] This is plainly apparent in the case of spirits. They are nothing other than their own truths and forms of good, which they took to themselves when they were people living in the world. But they are still human forms, and therefore the character of the truths and forms of good that are theirs shines from their faces; it is also revealed in their tone of voice and the feeling in what they say, in their gestures, and most of all in the words they use when they speak. For the words composing their speech are not like those used by people in the world but are in complete harmony with the truths and forms of good that reside with them, in such complete harmony that they flow naturally from them. This kind of speech is what spirits and angels use when they talk to one another. As to his spirit a person uses something similar while living in the world, though he is unaware of doing so then. For his thought consists of ideas of this type, as has also been observed by certain learned people who have termed those ideas immaterial and intellectual. Those ideas become words after death, when the person becomes a spirit. From all this it is again evident that nothing else than his truth and his good constitute the human being. Consequently after death he continues to be the kind of person that his truth and good have made him. The words 'the kind that his truth and good have made him' should be taken to mean also the kind that his falsity and evil have made him; for people who are bad call falsity truth, and evil they call good.
[5] This arcanum is what people must be fully aware of if they are to have any knowledge of what the worship of God is like. But in addition to this, another needs to be known, namely that the entire person is present within every idea emanating from the person's will. This also follows from the first, for what a person thinks springs from the truth and what he wills from the good that constitute him. This may be seen to be so from the following experience, that when angels perceive one idea a person has, or one idea a spirit has, they know instantly the character of that person or this spirit.
[6] These things have been stated in order that people may know what the worship of God, meant by the incense consisting of the spices, is like, namely that the entire person is present within every single part of his worship, because the truth and good constituting him are present within it. This is the reason why the four spices are mentioned, by which all the levels of truth in their entirety are meant. From this it also follows that it amounts to the same thing whether you say that the worship of God consists of these levels of truth and good or you say that the person consists of them; for as has been stated, the entire person is present within all the particular ideas which compose his thought and constitute his worship.
Latin(1748-1756) 10298
10298. `Et facies illud suffimentum': quod significet ex illis cultum, constat ex significatione `suffimenti' quod sint confessiones, adorationes, preces, et talia cultus, quae ex corde exeunt in cogitationem et {1} loquelam, de qua n. 9475; (x)per `fumum suffitionis' enim significatur elevatio, n. 10,177, 10,198, et per `odorem fragrantem' perceptio et receptio grata, in locis citatis n. 10,292. [2] Quoniam cultus Divinus, qui significatur per `suffimentum aromatum,' hic describitur, et per aromata {2}ex quibus suffimentum illud conficiebatur, significantur vera in suo ordine, dicetur hic paucis quomodo cum cultu illo se habet; sed hoc arcanum est quod non {3}revelari potest nisi sciatur qualis homo est: homo non est homo ex facie, ne quidem ex loquela, sed ex intellectu et voluntate; qualis est ejus intellectus et ejus voluntas, talis est homo; quod ei nihil intellectus sit cum nascitur et quoque nihil voluntatis, notum est; tum quod intellectus ejus et voluntas ejus formetur per gradus ab infantia; inde homo fit homo, et talis homo, quale utrumque illud formatum est apud illum; intellectus formatur per vera, (c)ac voluntas per bona, usque adeo ut ejus intellectus non sit aliud quam compositio talium quae referuntur ad vera, et voluntas non aliud quam affectio talium quae vocantur bona; inde sequitur quod homo non sit nisi quam verum et bonum, ex quibus utraque {4}ejus facultas formata est. [3] Omnia et singula corporis ejus correspondent illis, quod constare potest ex eo quod corpus in instanti agat quod intellectus cogitat et {5}voluntas vult; loquitur enim os secundum cogitata, {6}facies se mutat secundum affectiones, et corpus gestus agit secundum nutus utriusque; inde patet quod homo totus quantus sit, quale ejus intellectuale et ejus voluntarium, ita qualis est quoad vera et quoad bona; nam, ut dictum est, vera constituunt intellectuale ejus et bona voluntarium ejus, seu quod idem, {7}homo est suum verum et suum bonum. [4] Quod ita sit, manifeste apparet apud spiritus; hi non aliud sunt quam sua vera et sua bona, quae induerunt cum vixerunt homines in mundo, et usque sunt formae humanae; inde ex facie illorum elucet {8}qualia illis vera et bona sunt, et quoque ex sonitu et affectu sermonis illorum, exque gestibus, imprimis ex vocibus loquelae illorum; sunt enim {9}voces loquelae illorum non quales apud homines in mundo sed sunt prorsus consonae veris et bonis quae apud illos, adeo ut ex illis naturaliter procedant; in hac loquela sunt spiritus et angeli cum inter se loquuntur; in simili est homo quoad (x)spiritum suum quando in mundo vivit, tametsi hoc tunc nescit; cogitat enim ex similibus ideis, quod etiam observatum est a quibusdam eruditis {10} qui appellaverunt illas ideas immateriales et intellectuales; illae ideae fiunt voces post mortem cum homo fit spiritus; ex his iterum patet quod homo non sit nisi quam suum verum et suum bonum; inde est quod homo [5] post mortem maneat sicut factus est verum et bonum. Dicitur sicut factus est verum et bonum, et {11}per id etiam intelligitur sicut factus est falsum ac malum, nam mali homines vocant falsum verum, et malum bonum. Hoc arcanum est quod omnino sciendum est ut sciatur quomodo cum cultu Divino se habet; {12}at praeter hoc {13}est adhuc unum, nempe quod in omni idea cogitationis procedentis ex voluntate hominis sit totus homo; hoc etiam sequitur a priore, nam homo cogitat ex suo vero et vult ex suo bono, quae sunt ipse; quod ita sit, ex hac experientia constare potest; angeli cum percipiunt unam ideam hominis aut unam ideam spiritus, ilico sciunt qualis homo aut qualis spiritus est. [6] Haec dicta sunt ut sciatur quomodo se habet cum cultu Divino, qui per `suffimentum aromatum' significatur, quod nempe {14}totus homo sit in omnibus et singulis cultus ejus, quoniam verum et bonum, quae ipse; haec causa est quod quattuor aromata memorentur, per quae significantur omnia vera in complexu. Ex his etiam {15}sequitur quod idem sit, sive dicas cultum Divinum constare ex his veris et bonis sive dicas hominem constare ex illis, quoniam totus homo est in singulis ideis cogitationis, quae cultus, ut dictum est. @1 i in$ @2 per quae$ @3 sciri$ @4 illius pariter facultas conflata est$ @5 i quod$ @6 mutat faciem$ @7 quod homo sit$ @8 manifeste qualia$ @9 illae$ @10 i in mundo$ @11 quoque per id$ @12 et$ @13 etiam$ @14 omnia vera et bona quae apud hominem sunt, sint in omnibus et singulis cultus, ita totus homo$ @15 i nunc$