9473.“点灯的油”表存在于相爱和仁爱里面的内在良善。这从“油”和“灯”的含义清楚可知：“油”是指爱之良善（参看886，4582，4638节）；“灯”是指相爱和仁爱。“灯”是指相爱，这凭的是表示这爱的火焰；“灯”也指仁爱，这凭的是火焰所发的热和光。因为属灵之热就是仁之良善，属灵之光就是信之真理。
此处必须简要说明何谓存在于相爱和仁爱里面的内在良善。任何事物都不是凭自己产生的，都是从先于它自身之物产生。真理和良善也是这种情况。凡有某种其它事物从中产生的事物都是内在，而产生的这某种其它事物则是这内在的外在。所有事物的产生，其情形无一例外，都像原因和结果。没有一个有效的原因，结果就不能产生。有效的原因是结果的内在，而结果则是这原因的外在。其情形还像努力和动作，没有努力，动作就不能产生；因此，努力停止，动作就会停止。所以，动作的内在是努力，或动力。这种情形与心智中的努力，即意愿，和身体中的动作，即行为的情形很相似；因为没有意愿，行为不能产生；意愿停止，行为就停止；因此，行为的内在是意愿。由此明显可知，一切事物，无一例外，里面都必有一个内在，以便它们可以产生，然后持续存在；若没有内在，它们什么也不是。
这种情形与爱之良善的情形是一样的；它若没有内在良善在自己里面，就不是良善。信之良善里面的内在良善是仁之良善，也就是属灵良善；而仁之良善里面的内在良善是相爱的良善，也就是外在的属天良善。相爱的良善里面的内在良善是对主之爱的良善，也就是纯真的良善；这良善是内在的属天良善。而对主之爱的良善，也就是纯真之良善里面的内在良善是从主的神性人身发出的系神性的良善本身，因而就是主自己。这后一种良善必存在于一切良善里面，以便它可以成为良善；因此，没有任何良善能存在，除非它的内在源于系神性的这良善。除非它的内在来自这个源头，否则它不是良善，而是邪恶；因为这时它来源于此人自己，凡从人发出之物都是邪恶。这是因为人在他所行的一切良善中皆关注他自己，也关注世界，因而不关注主，也不关注天堂。主与天堂即便进入他的思维，对他来说也仅仅是服务他获得个人地位和利益的手段。因此，这些善行就像粉饰的坟墓，外面好看，里面却装满了死人的骨头，和一切的污秽（马太福音23:27，29）。
Potts(1905-1910) 9473
9473. Oil for the luminary. That this signifies the internal good which is in mutual love and in charity, is evident from the signification of "oil," as being the good of love (see n. 886, 4582, 4638); and from the signification of "the luminary," as being mutual love and charity. That "the luminary" denotes mutual love, is from its flame, by which this love is signified; and that it denotes charity, is from the heat and light from it; for spiritual heat is the good of charity, and spiritual light is the truth of faith. [2] It shall here be briefly stated what is meant by the internal good in mutual love, and in charity. Nothing comes forth from itself, but from what is prior to itself. This is the case also with truth and good. That from which another thing comes forth is internal; and that which comes forth is its external. Each and all things that come forth are like cause and effect. No effect can come forth without an efficient cause. The efficient cause is the internal of the effect, and the effect is its external. They are also like endeavor and motion. No motion can come forth without endeavor, insomuch that when the endeavor ceases the motion ceases. Wherefore the internal of motion is endeavor, or moving force. The case is similar with living endeavor, which is will; and with living motion, which is action. No action can come forth without will, insomuch that when will ceases action ceases; and therefore the internal of action is will. From all this it is evident that in each and all things there must be an internal, in order that they may come forth, and that they may afterward subsist; and that without an internal they are not anything. [3] So also it is with the good which is of love; unless there is an internal good in it, it is not good. The internal good in the good of faith is the good of charity, which is spiritual good; but the internal good in the good of charity is the good of mutual love, which is external celestial good; and the internal good in the good of mutual love is the good of love to the Lord, which is the good of innocence; and this good is internal celestial good. But the internal good in the good of love to the Lord, that is, in the good of innocence, is the good Divine itself that proceeds from the Divine Human of the Lord, and consequently it is the Lord Himself. This last good must be in all good, in order that it may be good; and therefore there is not any good unless its internal is from this source; for unless its internal is from this source, it is not good but evil, because it is from the man himself, and that which proceeds from man is evil; for man regards himself in all the good that he does, and also regards the world, and thus not the Lord nor heaven. If the Lord and heaven are thought of by him, they are to him as means to serve his own honor and his own profit. Consequently these goods are like whited sepulchers, which outwardly appear beautiful; but inwardly are full of dead men's bones, and of all uncleanness (Matt. 23:27, 29).
Elliott(1983-1999) 9473
9473. 'Oil for the light' means internal good present within mutual love and charity. This is clear from the meaning of 'oil' as the good of love, dealt with in 886, 4582, 4638; and from the meaning of 'the light' as mutual love and charity. 'The light' is mutual love by virtue of the flame by which that love is meant, and it is charity by virtue of the heat and light from the flame. For spiritual heat is the good of charity, and spiritual light is the truth of faith.
[2] A brief statement must be made here about what internal good present within mutual love and within charity is. Nothing comes into being by itself, only from what is prior to itself, as is indeed so with truth and good. Anything from which something else comes into being is the internal; and the something else brought into being is the external of this internal. The situation with all things that come into being is without exception like that of cause and effect, in that no effect can be brought into being without an efficient cause; for the efficient cause is the internal of the effect, while the effect is the external of that cause. The situation with them is also like that of endeavour and motion, in that no motion can be brought into being without the endeavour; the motion depends so much on the endeavour that the instant the endeavour ceases to exist the motion ceases to exist. Consequently the internal of the motion is the endeavour or moving force. The situation is very similar to that of endeavour in the mind, which is the will, and motion in the body, which is action, in that no action can come into being without the will; the action depends so much on the will that the instant the will ceases to function the action ceases. Consequently the internal of the action is the will. From all this it is evident that in all things without exception there must be an internal if they are to come into being and then remain in being, and that without the internal they are not anything.
[3] The situation is the same as this with the good of love; unless it has internal good within it, it is not good. The internal good within the good of faith is the good of charity, which is spiritual good, whereas the internal good within the good of charity is the good of mutual love, which is external celestial good. But the internal good within the good of mutual love is the good of love to the Lord, which is also the good of innocence. This good is internal celestial good. The internal good however within the good of love to the Lord, that is, within the good of innocence, is the actual good that is Divine, emanating from the Lord's Divine Human, and so is the Lord Himself. This good must be present within all other good if it is to be good; therefore no kind of good can exist unless its internal springs from the good that is Divine. Unless its internal springs from this it is not good but evil; for then it originates in the person himself, and that which emanates from the person is evil. This is so because in all the good he does the person has himself and also the world in view, and so not the Lord, nor heaven. If the Lord and heaven do enter into his thinking, they are for him only means that serve him in the attainment of personal position and gain. Those good deeds of his therefore are like white-washed sepulchres, which outwardly appear beautiful but inwardly are full of dead people's bones and of all uncleanness, Matt 23:27, 29.
Latin(1748-1756) 9473
9473. `Oleum luminari': quod significet bonum internum quod in amore mutuo et in charitate, constat ex significatione `olei' quod sit bonum amoris, de qua n. 886, 4582, 4638, et ex significatione `luminaris' quod sit amor mutuus et charitas; quod `luminare' sit amor mutuus, est a flamma, per quam significatur ille amor, et quod sit charitas, est a calore et luce inde; calor enim spiritualis est bonum charitatis, et lux spiritualis est verum fidei. Paucis hic dicetur quid bonum internum in amore mutuo, et in 2 charitate: nihil existit a seipso, sed a priore se; ita etiam verum et bonum, id a quo aliud existit, est internum, et quod existit est hujus externum; se habent omnia et singula quae existunt sicut causa et effectus; nullus effectus existere potest absque causa efficiente; causa efficiens est internum effectus, et effectus est illius externum; et se habent sicut conatus et motus, nullus motus existere potest absque conatu, usque adeo ut cessante conatu cesset motus, quare internum motus est conatus, seu vis movens; (m)consimiliter se {1}habent sicut cum conatu vivo qui est voluntas, et cum motu vivo qui est actio; nulla actio existere potest absque voluntate, usque adeo ut cessante voluntate cesset actio, quare internum actionis est voluntas;(n) ex his patet quod in omnibus et singulis erit internum ut existant, et dein ut subsistant, et quod absque interno non sint aliquid. {2}Ita quoque se habet cum bono quod amoris; nisi bonum internum 3 in illo sit, non est bonum; {3}bonum internum in bono fidei est bonum charitatis, quod est bonum spirituale, bonum autem internum in bono charitatis est bonum amoris mutui, quod est bonum caeleste externum; {4}at bonum internum in bono amoris mutui est bonum amoris in Dominum, quod etiam est bonum innocentiae; hoc bonum est bonum caeleste internum; bonum autem internum in bono amoris in Dominum seu in bono innocentiae est ipsum bonum Divinum procedens a {5}Divino Humano Domini, proinde Ipse Dominus; hoc bonum erit in omni bono ut sit bonum; quapropter non datur aliquod bonum nisi internum ejus inde sit; nisi internum ejus inde sit non est bonum, sed malum, {6}est enim ab ipso homine, et quod ab homine procedit est malum; homo enim se spectat in omni bono quod facit, et quoque mundum, ita non Dominum, nec caelum; si Dominus et caelum ab illo cogitantur, sunt ei {7}media inservientia suo honori et suo lucro; {8}proinde sunt bona illa sicut sepulcra dealbata, quae foris apparent pulchra, intus autem plena sunt ossibus mortuorum et omni immunditie, Matth. xxiii 27, 29. @1 habet$ @2 similiter$ @3 bonum internum in bono fidei est bonum charitatis, internum in bono charitatis bono charitatis [sic], quod est bonum spirituale, est bonum amoris mutui, quod est bonum coeleste$ @4 bonum autem$ @5 Domino$ @6 si internum boni sit ab homine, quod enim$ @7 externa$ @8 consequenter$