9474.“并作膏油的香料”表属于祝圣良善的内在真理。这从“香料”、“油”和“膏”的含义清楚可知：“香料”是指内层真理，也就是内在良善的真理，如下文所述；“油”是指爱之良善，如前所述（9473节）；“膏”是指祝圣，好作代表。因为要代表神圣事物的事物用香油膏抹，并由此被祝圣，这从以下出埃及记中的话明显看出来：
你要取上等的香料，就是名贵的没药，香肉桂，菖蒲，桂皮，橄榄油。然后你要作成圣膏油，就是香膏；是要作为圣膏油的。要用这膏油膏会幕和法柜，桌子与桌子的一切器具，灯台和灯台的器具，并香坛、燔祭坛和坛的一切器具，洗濯盆和盆座。要使这些物成为圣，好成为至圣。要膏亚伦和他的儿子。（出埃及记30:23-31）
这些事物被膏以后之所以成圣，是因为那时他们代表神圣事物；由此明显可知，膏抹某种东西就是给它祝圣，好作代表。之所以用油来膏抹，是因为“油”表示属天良善；属天良善是从主所获得的爱之良善，因而对主之爱的良善。该良善是天堂和永生的每一个方面里面必不可少的元素。这油之所以用香料来做，是为了叫它可以代表愉悦之物；因为“气味”表示感知；香甜的气味表示愉悦的感知（925，1514，1517-1519，3577，4624-4634，4748节）。由于对良善的一切感知皆通过真理而来，所以香料会被用到，香料表示内层真理（4748，5621节）。
必须进一步简要说明为何膏油和香要闻上去香甜。如前所述，“油”表示爱之良善；“香料”表示内在真理。但爱之良善若不通过真理，就无法被感知；因为真理是良善的见证，也是良善的显示，可称作良善的外在形式。这就像是人里面意愿和理解力的情形，意愿若不通过理解力，就无法显明自己。因为理解力接受意愿的良善，并将它清楚表明出来；此外，理解力是意愿的外在形式；真理属于理解力，良善属于意愿。由此可见为何膏油发出香料的香气，香也是如此。不过，它们之间的区别在于，膏油的香气表示内在感知的愉悦，而香的香气表示外在感知的愉悦。膏油的香气不会伴有任何烟，因而呈现出没有任何外在表象的一种香甜味；而香的香气则伴有烟。
Potts(1905-1910) 9474
9474. Spices for the oil of anointing. That this signifies the internal truths that belong to the inaugurating good, is evident from the signification of "spices," as being interior truths, which are the truths of internal good (of which below); from the signification of "oil," as being the good of love (as above, n. 9473); and from the signification of "anointing," as being inauguration to represent; for the things that were to represent holy things were anointed with perfumed oil, and so were inaugurated, as is evident from the following words in Exodus:
Take unto thee of the chief spices, noble myrrh, perfumed cinnamon, sweet-scented calamus, cassia, olive oil. And thou shalt make it an oil of anointing of holiness, an ointment of ointment; it shall be an oil of anointing of holiness, with which thou shalt anoint the tent and all the vessels thereof, the lampstand and the vessels thereof, the altar of incense, the altar of burnt-offering and all the vessels thereof, and the laver and the base thereof. Thus thou shalt sanctify them, that they may be the holy of holies. And thou shalt anoint Aaron and his sons (Exod. 30:23-31). The reason why these things were holy after they had been anointed, was that they then represented holy things; from which it is evident that the anointing was an inauguration to represent. [2] That the anointing was done with oil was because "oil" signified celestial good; and celestial good is the good of love from the Lord, and consequently the good of love to the Lord. This good is the very essential in each and all things of heaven and eternal life. The reason why this oil was made perfumed by spices was that it might represent that which is acceptable; for "odor" signifies perception; and an agreeable and sweet odor, an acceptable perception (n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748). And as all the perception of good is by means of truth, therefore spices were employed, by which are signified interior truths (n. 4748, 5621). [3] It shall be briefly stated further why the oil of anointing, and also the incense, were to be made sweet-scented. "Oil," as before said, signifies the good of love; and "spice," internal truth. The good which is of love does not come to perception except through truths, for truth is the witness of good, and is also the revelation of good, and may be called the form of good. The case herein is as with the will and the understanding in man. The will can manifest itself only through the understanding, for the understanding receives the good of the will, and makes it clear. Moreover the understanding is the form of the will, and truth belongs to the understanding, and good to the will. From all this it can be seen why the oil of anointing was made perfumed, and also the incense. But the difference between them is that the perfume of the oil of anointing signifies the acceptableness of internal perception, whereas the perfume of the incense signifies the acceptableness of external perception; for the perfume of the oil of anointing was unaccompanied by smoke, thus it presented its sweet odor without any external appearance; but the perfume of the incense was accompanied with smoke.
Elliott(1983-1999) 9474
9474. 'Spices for the anointing oil' means internal truths belonging to the good that consecrates. This is clear from the meaning of 'spices' as interior truths, which are the truths of internal good, dealt with below; from the meaning of 'oil' as the good of love, as above in 9473; and from the meaning of 'anointing' as consecrating to serve as a representative sign. For objects which were to represent realities that were holy were anointed with oil smelling sweetly of spices and thereby consecrated, as is clear from these words later on in Exodus,
Take for yourself the chief spices - best myrrh, sweet-smelling cinnamon, sweet-scented cane, cassia, olive oil. Afterwards you shall make it a holy anointing oil, a perfect ointment;a a holy anointing oil it shall be. With it you shall anoint the tent, the ark of the Testimony, the table and all its vessels, the lampstand and its vessels, the altar of incense, the altar of burnt offering and all its vessels, and the laver and its base. Thus shall you sanctify them, that they may be most holy.b And you shall anoint Aaron and his sons. Exod 30:23-31.
The reason why objects were holy when they had been anointed was that they then represented realities that were holy; and from this it is evident that the anointing of something was the consecration of it to serve as a representative sign.
[2] The reason why oil was used for anointing was that oil was the sign of celestial good, and celestial good is the good of love received from the Lord, and consequently is the good of love to the Lord. This good is the indispensable element within every single aspect of heaven and eternal life. Sweet-smelling spices were used to make that oil sweet-scented, to the end that what was delightful might be represented; for 'odour' means perception, and 'a pleasant and sweet odour' means a delightful perception, see 925, 1514, 1517-1519, 3577, 4624-4634, 4748. And since every perception of good comes through truth, spices were used, by which interior truths are meant, 4748, 5621.
[3] Something more must be stated briefly about why the anointing oil and also the incense were to be made sweet-smelling. As stated above, 'oil' means the good of love, and 'spice' internal truth. But the good of love cannot come to be perceived except through truths; for truth bears witness to good, indeed is the revealer of it, and may be called the outward form of good. This is like the situation with human will and understanding, in that the will cannot make itself known except through the understanding. For the understanding takes to itself and reveals the good of the will; also the understanding is the outward form of the will, in addition to which truth belongs to the understanding and good to the will. From all this it becomes clear why the anointing oil was made to smell sweetly of spices, as also was the incense. But the difference between them is that the spicy smell of the anointing oil means the delightfulness of internal perception, whereas the spicy smell of incense means the delightfulness of external perception. For the spicy smell of the anointing oil was given off without any smoke, and so presented a sweet odour without any external appearance, whereas the spicy smell of incense was given off with the smoke.
Latin(1748-1756) 9474
9474. `Aromata oleo unctionis': quod significet vera interna quae boni inaugurantis, constat ex (x)significatione `aromatum' quod sint vera {1}interiora, quae sunt vera boni interni, de qua sequitur, ex significatione `olei' quod sit bonum amoris, ut supra n. 9473, et ex significatione `unctionis' quod sit inauguratio ad repraesentandum; quae enim (t)repraesentarent sancta, illa ungebantur oleo aromatico, et sic inaugurabantur, ut constat ex his sequentibus in {2}Exodo, Sume tibi aromata ex praecipuis, myrrham nobilem, cinnamomum aromaticum, calamum odoratum, casiam, oleum olivae: post facies illud oleum unctionis sanctitatis, unguentum unguenti, oleum unctionis sanctitatis erit; quo unges tentorium, {3} arcam testimonii, mensam, et omnia vasa ejus, candelabrum et vasa ejus, altare suffimenti, altare holocausti, et omnia vasa ejus, et labrum et basin ejus; ita sanctificabis ea, ut sint sanctum sanctorum. Et unges Aharonem et filios ejus, xxx 23-31;quod sancta essent cum uncta, erat quia tunc repraesentabant sancta; unde patet quod unctio esset inauguratio ad repraesentandum. 2 Quod unctio facta fuerit per oleum, erat quia oleum significabat bonum caeleste, et bonum caeleste est bonum amoris a Domino, et inde bonum amoris in Dominum; hoc bonum est ipsum essentiale in omnibus et singulis caeli et vitae aeternae. Quod {4}id oleum per aromatica redderetur odoratum, causa erat ut repraesentaretur gratum, nam odor significat perceptionem, `ac odor jucundus et suavis perceptionem gratam, videatur n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748; et quia omnis perceptio boni est per verum, {5}ideo adhibebantur aromata, per quae significant vera interiora, n. 4748, 5621. Paucis adhuc dicetur cur oleum unctionis, et (d)quoque suffimentum, 3 redderentur suaveolentia: oleum, ut supra dictum est, significat bonum amoris, et {6}aroma verum internum; bonum quod amoris non ad perceptionem venit nisi per vera; est enim verum testatio boni, et quoque revelatio boni, et dici potest forma boni; se habet hoc sicut cum voluntate et intellectu apud hominem; voluntas non potest manifestare se nisi per intellectum, nam intellectus excipit bonum voluntatis, (d)et declarat (d)illud {7}; etiam intellectus est forma voluntatis {8}; pertinet etiam verum ad intellectum, et bonum ad voluntatem. Ex his {9} constare potest cur oleum unctionis aromaticum factum sit, et quoque suffimentum, sed differentia est quod aromaticum olei unctionis significet gratum perceptionis internae, at aromaticum suffimenti (x)gratum perceptionis externae; aromaticum enim olei unctionis absque fumo, ita absque apparentia externa odoratum dulcem sistebat, at aromaticum suffimenti cum fumo. @1 interna$ @2 Libro Exodi$ @3 i et omnia vasa ejus$ @4 oleum illud per aromata$ @5 ideo aromata, quae immixta oleo, significabant vera interiora, quod aromata sint vera interiora, videatur$ @6 aromata vera interna$ @7 i, unde perceptio ejus$ @8 i, sicut verum est forma boni$ @9 i nunc$