9781.“纯净的，捣成的”表由此而来的纯正和清晰。这从“清的”和“捣成的”的含义清楚可知：“纯净的”当论及“油”所表示的良善时，是指纯正，因为良善越是属天堂的，因而越纯正，就越纯净；“捣成的”当论及“油”所表示的良善时，是指清晰。当良善变成真理时，就说它是清晰的；因为良善通过真理显现。事实上，真理是良善的外在形式，良善若不在这个形式里面，就无法在光中被看到。因此，良善所呈现的形式越完美，就显得越清晰。因为良善本身如此清晰地从这个形式中闪耀出来，以致它既打动其他人的理解力，同时也打动他们的意愿。适用于良善和真理的，也适用于人的意愿和理解力，因为意愿专门用来接受良善，理解力专门用来接受真理。意愿若不通过理解力，就无法显现在光中，因为理解力作为意愿的外在形式而服务意愿，并将它清晰地呈现出来。当一个事物接受外在形式时，它就能被分成各个部分；当分析表明这些部分如何联结在一起时，它们之间的各种关系和联系就能确定。良善以这种方式呈现在理解力中，并变得清晰。当良善在理解力中变得清晰时，它就是该良善的真理。这解释了为何油必须被捣成，乳香也是；论到乳香，经上说它必是纯净的，其中一点捣得极细，才能当作香来烧（出埃及记30:34-36）。
“磨碎”也表示类似“捣碎”所表之物的某种东西，这从“小麦”和“细面”的含义清楚可知；“小麦”表示良善，“细面”表示那良善的真理。正如被捣碎或磨碎的东西在正面意义上表示变得清晰的良善，被捣碎或磨碎的东西在反面意义上则表示变得清晰的邪恶。摩西捣碎金牛犊，把它磨得很细，使它细如灰尘，撒在从山上流下来的溪流中（申命记9:21；参看
Potts(1905-1910) 9781
9781. Pure, beaten. That this signifies genuine and clear, is evident from the signification of "pure," when said of the good which is signified by "oil," as being genuine; for the more celestial good is-thus the more genuine-so much the purer it is; and from the signification of "beaten," when said of the good which is signified by "oil," as being clear. Good is said to be clear when it becomes truth; for good appears by means of truth, because truth is the form of good; and good does not appear in light except in a form. The better therefore that good is presented in a form, the more clearly it appears, for the result is that good itself shines forth, even so as to affect both the understanding and at the same time the will of others. For as is the case with good and truth, so it is with the will and the understanding in man, because the will has been appointed for the reception of good, and the understanding for the reception of truth; and the will does not appear in light except through the understanding, for it is understanding which gives form to what is of the will, and presents it in clearness. That which is formed is as it were divided into parts, and among these parts, which are analytically associated together, there are established various regards or relations. In this manner good is presented to view in the understanding and is rendered clear. When good has been rendered clear in the understanding, it is the truth of this good. From this then it is that the oil was to be beaten, as also the frankincense, of which it is said that it shall be pure, and that some of it shall be beaten very small, and thus burned as incense (Exod. 30:34-36). The like that is signified by "beaten" is also signified by being "ground in a mill," as can be seen from the signification of "wheat" and of "fine flour;" "wheat" signifying good, and "fine flour" its truth. Just as that which is beaten and ground signifies in the genuine sense good made clear, so what is beaten and ground, in the opposite sense signifies evil made clear. This is signified by Moses beating the golden calf, and grinding it very small; and when it was as fine as dust, casting it into the brook that descended from the mountain (Deut. 9:21; see n. 9391).
Elliott(1983-1999) 9781
9781. 'Pure, beaten' means what is [therefore] authentic and perceptible. This is clear from the meaning of 'pure' - when it refers to the good meant by 'oil' - as what is authentic, for the more heavenly and so more authentic the good is, the purer it is; and from the meaning of 'beaten' - when it refers to the good meant by 'oil' - as what is perceptible. Good is said to be perceptible when it is converted into truth, for good reveals itself through truth. Indeed truth is the outward form of good, and the good cannot be seen in light except within that form. The more perfect the form in which good presents itself therefore, the more clearly perceptible it becomes. For the good itself shines so plainly from that form that it moves both the understanding part of another person's mind and at the same time the will part. For what applies to goodness and truth applies also to a person's will and understanding, since the will has been dedicated to the reception of good and the understanding to the reception of truth. The will cannot manifest itself in light except through the understanding, for the understanding serves the will as its outward form and renders it perceptible. When a thing receives outward form it can be divided into its parts, and the various relationships and connections among the parts can be established when analysis shows how they are tied together. This is how good is presented in the understanding and made perceptible. Good made perceptible in the understanding is the truth of that good. This now explains why the oil had to be beaten, and the frankincense likewise, regarding which it says that it must be pure and that some of it shall be beaten very small and in this condition burned as incense, Exod 30:34-36. Something similar to what is meant by that which has been 'beaten' is also meant by that which has been 'ground', as becomes clear from the meaning of 'wheat' and 'fine flour'; 'wheat' means good, and 'fine flour' the truth of that good. Even as that which has been 'beaten' or 'ground' means in the genuine sense good that is perceptible, so in the contrary sense that which has been 'beaten' or 'ground' means evil that is perceptible. This is meant by Moses' action, when he crushed the golden calf by grinding it right down, and having turned it into fine dust threw it into the brook descending from the mountain, Deut 9:21, regarding which, see 9391.
Latin(1748-1756) 9781
9781. `Purum, tusum': quod significet [inde] genuinum et perspicuum, constat ex significatione `puri' cum de bono quod per `oleum' significatur, quod sit genuinum, nam bonum quo magis caeleste, ita quo magis genuinum, eo purius; et ex significatione `tusi' cum de bono quod per `oleum' significatur, quod sit perspicuum; bonum dicitur perspicuum cum fit verum, nam bonum per verum apparet, est enim verum forma boni, et bonum non apparet in luce nisi in forma; quo itaque bonum in meliore forma sistitur, eo magis perspicue apparet, elucet enim inde ipsum bonum, usque ut afficiat alterius et' intellectuale et simul voluntarium; nam sicut se habet cum bono et vero, ita se habet cum voluntate et cum intellectu apud hominem, nam voluntas dicata est receptioni boni, et intellectus dicatus est receptioni veri; voluntas nec apparet in luce nisi {1} per intellectum, est enim intellectus qui format voluntarium, et sistit id perspicuum; quod formatur, hoc dividitur quasi in partes, et inter illas analytice consociatas instituuntur varii respectus seu variae relationes, ita sistitur bonum in intellectu, et redditur perspicuum; bonum in intellectu perspicuum (x)redditum est verum illius boni; (m)inde nunc est quod oleum (x)esset tundendum, sicut etiam tus, de quo dicitur quod erit purum, et quod tundetur de eo minutim, et sic suffiretur, Exod. xxx 34, 35, [36.](n) Simile quod per `tusum,' etiam per `commolitum' significatur, ut constare potest ex significatione `tritici' et `similaginis'; `triticum' significat bonum, et similago' {2} verum ejus. Sicut `tusum' et `commolitum' in genuino sensu significat bonum perspicuum {3}, ita `tusum' et `commolitum' in opposito sensu significat malum perspicuum {4}; hoc significatur per quod Moscheh vitulum aureum contuderit molendo probe, et attenuatum in pulverem projecerit in rivum descendentem e monte, Deut. ix 21, de quo videatur n. 9391. @1 i quam$ @2 simulago A, simila IT$ @3 i ita verum$ @4 i per falsum$