9954.“又要膏他们”表爱之良善方面的主的一个代表。这从“膏”的含义清楚可知，“膏”是指祝圣以用来作代表（参看9474节）。之所以表示用来作爱之良善方面的主的一个代表，或也可说，用来作来自主的爱之良善的一个代表，是因为膏抹所用的“油”表示爱之良善（886，4582，4638，9780节）。了解这一切很重要，因为用油膏抹的惯例从古时一直延续到现代（君王都是受膏的），并且用油膏抹在当今和在以前的时代一样被视为神圣。在古人当中，当通过代表，也就是通过诸如代表源于主并回献给主的信和爱的内层事物的那类事物来执行一切外在敬拜行为时，就开始用油膏抹，因为膏抹所用的“油”表示爱之良善。事实上，古人知道爱之良善才是那将生命赋予构成教会和敬拜的一切事物的本质事物。这良善是生命的本质存在，因为神性通过与人同在并构成他生命（即当真理在良善里面被接受时的天堂生命）的爱之良善流入。由此明显可知膏油代表什么；并且由于它的代表，被膏的事物被称为圣，也被视为圣。这类事物服务于教会，以代表天上的神性事物，在至高意义上代表作为良善本身的主自己，进而代表来自祂的爱之良善，也代表在从爱之良善那里拥有生命的程度内的信之真理。这解释了为何在古时，他们用油膏抹立作柱子的石头，还用油膏抹战争武器，如大小盾牌，后来又用油膏抹祭坛和其上的一切器具，以及会幕和其中的一切；此外还用油膏抹那些将要担任祭司职分的人及其衣服，同样用油膏抹先知，最后用油膏抹君王，君王由此被称为“耶和华的受膏者”。用油膏抹自己和其他人，以见证心灵的欢喜和善意，也成了一种惯例。
关于第一点：他们用油膏抹立作柱子的石头，这一点清楚可见于创世记：
雅各清晨早早起来，拿当枕头所放的石头，立作柱子，在它头顶浇油。（创世记28:18）
他们之所以用这种方式来用油膏抹石头，是因为“石头”表示真理，没有良善的真理没有天堂的生命，也就是来自神性的生命在里面。但当这些石头用油来膏抹时，它们代表涂以良善为油的真理，在至高意义上代表从主的神性良善发出的神性真理，因而代表主自己，主因此被称为“以色列的石头”（6426节）。“石头”表示真理（参看643，1298，3720，3769，3771，3773，3789，3798，6426，8941，9476节）；“柱子”同样表示真理（3727，4580，9388，938节）；“用油膏抹柱子”表示使真理涂以良善为油，从而使它们成为良善之真理，进而作为良善存在（参看3728，4090，4582节）。立作柱子的石头后来被视为神圣，这一点同样清楚可见于创世记28章，在那里，经上说：
雅各就给那地方起名叫伯特利，说，若我平平安安地回到我父亲的家，我所立作柱子的石头也必作神的家。（创世记28:19，21，22）
“伯特利”表示“神的家”，或说是一个表示神之家的名字，神的家是指教会，也指天堂，在至高意义上是指主自己（3720节）。
第二点：他们用油膏抹战争武器，如大小盾牌，这一点清楚可见于这些经文，以赛亚书：
首领们，你们起来，用油膏抹盾牌。（以赛亚书21:5）
撒母耳记下：
英雄的盾牌被污，扫罗的盾牌没有抹油。（撒母耳记下1:21）
战争武器之所以用油膏抹，是因为它们表示与虚假争战的真理；胜过虚假的，是涂以良善为油的真理，而不是没有良善的真理。因此，当战争武器代表来自主、从良善发出的真理，因而代表与人们同在的主自己为他们而与邪恶所产生的虚假，也就是地狱争战时所用的真理。“战争武器”表示与虚假争战的真理（参看1788，2686节）；因为在圣言中，“战争”表示属灵的争战（参看1664，2686，8273，8295节）；“敌人”表示地狱，以及总体上的邪恶和虚假（参看2851，8289，9314节）。
第三点：他们用油膏抹祭坛及其一切器具，以及会幕和其中的一切事物，这一点清楚可见于摩西五经：
耶和华对摩西说，你要用油膏抹坛，使坛成圣。（出埃及记29:36）
出埃及记：
你要作成圣膏油，要用这膏油抹会幕和法柜，桌子与桌子的一切器具，灯台和灯台的一切器具，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，凡触着的都成为圣。（出埃及记30:25-29）
又：
你要拿膏油把居所和其中所有的都抹上，使它和一切器具成圣，它就成为圣。又要抹燔祭坛和一切器具，使坛成圣，祭坛就成为至圣；要抹洗濯盆和盆座，使盆分别为圣。（出埃及记40:9-11）
利未记：
摩西用膏油抹居所和其中所有的。之后他用一些油在坛和坛的一切器具，并洗濯盆和盆座，使它们成分别为圣。（利未记8:10-12；民数记7:1）
祭坛，居所及其中的一切之所以用油来抹，是为了叫它们可以代表天堂和教会的神性和神圣事物，因而代表敬拜的神圣事物。它们不可能代表这些事物，除非它们通过代表爱之良善的某种事物被祝圣。因为神性通过爱之良善进入，并通过这良善而存在于天堂和教会中，因而也存在于敬拜中。没有这种良善，神性无法进入或存在；只有构成人的自我之物，与这自我同在的地狱，以及与地狱同在的邪恶和虚假存在；因为人的自我不是别的。由此明显可知为何要用油来抹；因为就代表意义而言，“油”是指爱之良善（参看886，4582，4638，9780节）；祭坛是主和由此而来的源于爱之良善的敬拜的首要代表（2777，2811，4489，4541，8935，8940，9388，9389，9714节）；居所与其中的柜子是主所在的天堂的首要代表（9457，9481，9485，9594，9596，9632，9784节）。人的自我无非是邪恶和虚假，因而无非是地狱（参看210，215，694，874-876，987，1047，3812e，5660，8480，8941，8944节）；构成人的自我之物被移除到何等程度，主就能在何等程度上同在（1023，1044，4007e节）。
第四点：他们用油膏抹那些担任祭司职分的人和他们的衣服，这一点清楚可见于摩西五经：
你要把膏油拿来，倒在亚伦他头上膏他。（出埃及记29:7；30:30）
出埃及记：
要给亚伦穿上圣衣，又膏他，使他成圣，可以给我供祭司的职分；要膏抹他的儿子好像膏抹他们的父亲一样；他们的膏抹使他们世世代代永远当祭司的职分。（出埃及记40:13-15）
利未记：
摩西把一些油倒在亚伦的头上膏他，使他成圣。他取点膏油和坛上的血，弹在亚伦和他的衣服上，并他儿子和他儿子的衣服上，使亚伦、他的衣服，以及他的儿子和他儿子的衣服一同成圣。（利未记8:12，30）
亚伦之所以要用油来膏，他的儿子也要用油来膏，甚至他们的衣服同样用油来膏，是为了叫他们可以代表神性良善和从这良善发出的神性真理方面的主。亚伦代表神性良善方面的主；他的儿子代表从这良善发出的神性真理方面的主；一般来说，祭司职分可以代表拯救的整个工作方面的主。他们之所以必须穿着亚伦的衣服受膏（出埃及记29:29），是因为亚伦的衣服代表毗邻主之属天国度的主之属灵国度。属天国度在源于主的对主之爱的良善掌权的地方；因此，神性进入属灵国度的流注通过爱之良善实现。这就是为何祝圣以担任代表要用油来实现，油在灵义上是指爱之良善。亚伦代表神性良善方面的主（可参看9806节）；他的儿子代表从神性良善发出的神性真理方面的主（可参看9807节）；祭司职分一般代表拯救的整个工作方面的主（可参看9809节）；亚伦的衣服代表毗邻主之属天国度的主之属灵国度（可参看9814节）；他儿子的衣服代表从那里发出的事物（可参看9946，9950节）；对主之爱的良善在属天国度掌权（可参看9277节所提到的地方）。
由于祝圣以担任代表通过用油膏抹来实现，又由于亚伦和他儿子代表主和来自主之物，故以色列人的圣物（就是他们献给耶和华的礼物，被称为举祭）被赐给亚伦和他的子孙，它们被称为“受膏”，同样表示“受膏”；也就是说，它们是一个代表，或表示主的一个代表，以及来自主之物；这一点从摩西五经中的这些话清楚看出来：
因为我从以色列人中、从他们的平安祭物中，取了这摇的胸和举的腿，给亚伦和他子孙。这是从耶和华火祭中，作亚伦受膏的分和他子孙受膏的分，就是在他从以色列人中膏他们的日子，我吩咐给他们的。（利未记7:34-36）
民数记：
耶和华对亚伦说，看哪，我已将归我的举祭，就是以色列人的一切圣物，交给你经管；我把受膏的分赐给你和你的子孙，当作永远的律例。他们的一切供物，就是他们的一切素祭、一切赎罪祭和赎愆祭，以色列人所献的一切摇祭，凡最好的纯油、最好的新酒和五谷，就是以色列人献给耶和华的初熟之物，我都赐给你。以色列中一切永献的，开了子宫的一切，圣物的一切举祭都要归你。你在他们的地不可有产业，在他们中间也不可有分。在以色列人中间，我就是你的分，是你的产业。（民数记18:8-20）
从这些话明显可知，“受膏”表示代表，因为它们通过受膏而被祝圣以担任代表；代表是指天堂和教会里的一切都通过来自主的爱之良善成圣，爱之良善就是与他们同在的主。这解释了为何经上说，耶和华是他的分和产业。
第五点：他们也用油膏抹先知，这一点清楚可见于下列经文：
耶和华对以利亚说，要膏哈薛作亚兰人的王；又膏耶户作以色列王；并膏以利沙作先知接替你。（列王记上19:15，16）
以赛亚书：
主耶和华的灵在我身上，因为耶和华用膏膏我，叫我传好信息给贫穷的人，差遣我包扎心里破碎的，向被掳的和被囚的宣告自由。（以赛亚书61:1）
先知用油膏抹的原因是，他们代表神性真理的教义，因而圣言方面的主，因为这是神性真理的教义。先知代表圣言（参看3652，7269节），以利亚和以利沙尤其如此（2762，5247e，9372节）。正如主自己在路加福音（4:18-21）所教导的，神性人身方面的主，就是所代表的那一位，因而是“耶和华所膏的人”所表示的那一位。
第六点：后来他们用油膏抹君王，那时，这些君王被称为“耶和华的受膏者”，这一点从圣言中的大量经文明显看出来（如撒母耳记上10:1；15:1；16:3，6，12；24:6；26:9，11，16；撒母耳记下1:16；2:4，7；5:3；19:21；列王记上1:34-35；19:15，16；列王记下9:3；11:12；23:30；耶利米哀歌4:20；哈巴谷书3:13；诗篇2:2，6；20:6；28:8；45:7；84:9；89:20，38，51；132:17等）。他们之所以用油膏抹君王，是为了叫这些人代表基于神性真理而审判方面的主。因此，在圣言中，“王”表示神的真理（参看1672，2015，2069，3009，3670，4575，4581，4966，5044，5068，6148节）。
王之所以被称为“耶和华的受膏者”，因而伤害他们是完全禁止的，是因为“耶和华的受膏者”表示主的神性人身；尽管按照圣言的字义，这个头衔适用于一位受膏的君王。当主在世时，就其人身而言，祂就是神性真理本身；就构成祂里面的生命的那本质存在而言，祂是神性良善本身，这神性良善在人那里，相当于被称为来自父亲的灵魂的；因为祂从耶和华成孕。在圣言中，耶和华是指神性之爱的神性良善，这良善是每个人生命的本质存在。由此可知，唯独主是在祂所是的一切和所行的一切中的“耶和华的受膏者”，因为神性良善在祂里面；从该良善发出的神性真理在祂在世时的人身里面（参看9194，9315e节所提到的地方）。然而，世上的君王不是“耶和华的受膏者”，而是代表主，唯独是“耶和华的受膏者”；这就是为何鉴于世上的君王已经受膏，所以伤害他们是完全禁止的。不过，世上君王受膏是用油来实现的，而神性人身方面的主的受膏是通过油所代表的神性之爱的神性良善本身实现的。这就是为何祂被称为“弥赛亚”和“基督”；在希伯来语，“弥赛亚”表示“受膏者”，在希腊语，“基督”同样表示“受膏者”（约翰福音1:41；4:25）。
由此可见，在圣言中，提到“耶和华的受膏者”的地方，所表示的是主，如以赛亚书：
主耶和华的灵在我身上，因为耶和华用膏膏我，叫我传好信息给贫穷的人，差遣我包扎心里破碎的，向被掳的和被囚的宣告自由。（以赛亚书61:1）
神性人身方面的主就是耶和华所膏的那一位，这一点清楚可见于路加福音，在那里，主以下面这些话明确宣告了：
有人把先知以赛亚书的书交给耶稣，祂就展开这书卷，找到一处写着：主主的灵在我身上，因为祂用膏膏我，叫我传好信息给贫穷的人，差遣我医治心里破碎的，向被掳的宣告自由，瞎眼的得看见，以宽恕释放受伤的，宣扬主的悦纳之年。之后把书卷起来，交还执事，就坐下。会堂里的所有人都盯着祂。耶稣开始对他们说，今天这经应验在你们耳中了。（路加福音4:17-21）
但以理书：
你当知道、当明白，从圣言发出恢复建造耶路撒冷，直到有弥赛亚君的时候，必有七个七。（但以理书9:25）
“建造耶路撒冷”表示建立教会，因为“耶路撒冷”是指教会（3654节）；“弥赛亚君”或“受膏者”是指神性人身这方面的主。同一先知书：
已经定了七十个七，要封住异象和预言，并膏至圣者。（但以理书9:24）
“封住异象和预言”表示即将终结圣言中所说关于主的那些事，并应验它们。“膏至圣者”是指主的神性人身，神性之爱的神性良善，或耶和华就存在于这神性人身里面。
在下列经文中，“耶和华的受膏者”也表示主：
世上的君王一齐起来，地上的执政者一同商议，要敌挡耶和华并祂的受膏者。我已经膏立我的君王在锡安我的圣山上了。（诗篇2:2，6）
“世上的君王”是指虚假，“执政者”是指来自地狱的邪恶，主在世时便与这些地狱争战，并战胜、征服它们；“耶和华的受膏者”是指神性人身这方面的主，因为祂通过这人身与它们争战；经上说受膏者将要作王所在的“圣山锡安”是指处于爱之良善的属天国度。该国度是天堂的至内层和教会的至内层。
又：
我寻得我的仆人大卫，用我的圣油膏他。（诗篇89:20）
“大卫”在此表示主，在其它经文也是如此（参看1888节）；耶和华膏他所用的“圣油”是指神性之爱的神性良善（参看886，4582，4638节）。“大卫”在此所表示的，正是主，这一点从该诗篇的前后文明显看出来，因为经上说：
你在异象中论到你的圣者说，我要使祂的手伸到海上，右手伸到河上。祂要称呼我说，你是我的父。我也要立祂为长子，为地上君王之最高的。我也要使祂的种存到永远，使祂的宝座如诸天的日子。（诗篇89:19，25-27，29）
此外还有其它许多经文。
同样的话出现在诗篇的别处：
在锡安，我要叫大卫的角发生；我为我的受膏者预备明灯。我要使祂的仇敌披上羞耻，但祂的冠冕要在祂自己身上昌盛。（诗篇132:17，18）
此处“大卫”也表示主，这一点从前面的经文明显看出来，在那里，经上说：
看哪，我们听说祂在以法他，我们在森林的田野上寻见了祂。我们要进祂的居所，在祂脚凳前下拜。愿你的祭司披上公义，愿你的圣人欢呼。求你因你仆人大卫的缘故，不要厌弃你的受膏者。（诗篇132:6，7，9，10）
从这些经文可以看出，“大卫，耶和华的受膏者”在此表示其神性人身方面的主。
耶利米哀歌：
他们在山上追逼我们，在旷野埋伏，等候我们。我们鼻中的气，就是耶和华的受膏者，在他们的坑中被捉住；我们曾论到祂说，我们必在列族中存活。（耶利米哀歌4:19，20）
“耶和华的受膏者”在此也表示主，因为此处所论述的主题是虚假和邪恶向神性真理发起的攻击，这攻击由“在山上追逼”和“在旷野埋伏，等候”来表示；“鼻中的气”是指来自主的天堂生命本身（9818节）。
由此可知为何伤害耶和华的受膏者是完全禁止的，这一点从圣言也明显看出来，如下列经文：
大卫说，耶和华禁止我向我的主，耶和华的受膏者这样做，禁止我举手攻击他，因为他是耶和华的受膏者。（撒母耳记上24:6，10）
撒母耳记上：
大卫对亚比筛说，不可害死他。有谁举手害耶和华的受膏者而无罪呢？（撒母耳记上26:9）
撒母耳记下：
大卫对那说他杀了扫罗的人说，你流人血的罪归到自己的头上，因为你说，我杀了耶和华的受膏者。（撒母耳记下1:16）
另一处：
亚比筛说，示每既咒骂耶和华的受膏者，不应当为这缘故处死他吗？（撒母耳记下19:21）
按照所罗门的命令，示每为此缘故而被杀，这一点可见于列王纪上（2:36-46）。
第七点：用油膏抹自己和其他人，以见证心灵的欢喜和善意，成了一种惯例，这一点从下列经文明显看出来：
我但以理悲伤了三个七日。美味的食物我没有吃，肉和酒没有入我的口，也没有用油抹我自己，直到满了三个七日。（但以理书10:2，3）
马太福音：
你禁食的时候，要膏头洗脸，不叫人看出你禁食来，只叫你暗中的父看见。（马太福音6:17，18）
“禁食”是指在哀悼中。阿摩司书：
以大碗喝酒，用上等的油抹自己，却不为约瑟的破败而忧伤。（阿摩司书6:6）
以西结书：
我用水洗你，洗净你身上的血，又用油抹你。（以西结书16:9）
这论及耶路撒冷，耶路撒冷表示教会。弥迦书：
你必踹橄榄，却不得油抹自己。（弥迦书6:15）
申命记：
你全境内必有橄榄树，却不得其油抹自己，因为你的橄榄必脱落。（申命记28:40）
以赛亚书：
赐他们华冠，代替灰尘，喜乐油代替悲哀。（以赛亚书61:3）
诗篇：
你的神用喜乐油膏你，胜过膏你的同伴。（诗篇45:7）
又：
当着我敌人的面，你在我面前摆桌；你用油滋润我的头。（诗篇23:5）
又：
你却高举了我的角，如野牛的角；我将因新油而变老。（诗篇92:10）
又：
酒悦人心，油润人脸。（诗篇104:15）
马可福音：
门徒就出去，用油抹了许多病人，治好他们。（马可福音6:12，13）
路加福音：
耶稣对西门说，我进了你的家，你没有用油抹我的头，但这女人用香膏抹我的脚。（路加福音7:44，46）
由此明显可知，用油膏抹自己和其他人成了一种惯例。他们不是用膏抹祭司、君王、祭坛和帐幕的“圣油”来抹的，而是用普通的油，因为这油表示属于爱之良善的喜悦和幸福；而圣油表示神性良善，论到这油，经上说：
不可倒在人的肉身上，也不可按这调和之法作与此相似的。这膏油要归你为圣。凡调和与此相似的，或将它膏在凡人身上的，这人要他民中剪除。（出埃及记30:32，33，38）
Potts(1905-1910) 9954
9954. And thou shalt anoint them. That this signifies a representative of the Lord as to the good of love, is evident from the signification of "anointing," as being inauguration to represent (see n. 9474). That it denotes inauguration to represent the Lord as to the good of love, or what is similar, to represent the good of love which is from the Lord, is because by the oil wherewith the anointing was done is signified the good of love (n. 886, 4582, 4638, 9780). It is important to know about this, because anointing has remained in use from ancient time to the present day; for kings are anointed; and anointing is accounted holy at the present day in like manner as it was formerly. Among the ancients, when all external worship was performed by means of representatives, that is, by such things as represented the interior things of faith and love from the Lord and to Him, thus such as are Divine, anointing was instituted for the reason that the oil with which the anointing was done, signified the good of love; for they knew that the good of love was that essential thing from which all things of the church and of worship live, because it is the being of life. For the Divine flows in with a man through the good of love, and makes his life, indeed that heavenly life in which truths are received in good. From this it is plain what anointing represented. Wherefore the things which were anointed were called holy, and were also accounted as holy, and were of service to the church for representing Divine and heavenly things, and in the supreme sense the Lord Himself who is good itself, thus for representing the good of love which is from Him, and also the truth of faith insofar as it lives from the good of love. From this then it was that at that time they anointed stones that were set up for pillars; also weapons of war, such as shields and bucklers; and afterward the altar and all its vessels; likewise the Tent of meeting, and all things therein; and moreover, those who administered the priesthood, and their garments; likewise prophets, and lastly kings, who from this were called "the anointed of Jehovah." It also became customary to anoint themselves and others, in order to testify gladness of mind and goodwill. [2] As regards the first point: That they anointed stones erected for pillars, this is evident in the book of Genesis:
Jacob rose up early in the morning, and took the stone that he had placed for his pillows, and set it up for a pillar, and poured oil upon the head of it (Gen. 28:18). The reason why they anointed stones in this manner was that "stones" signified truths, and truths without good have no life of heaven within them, that is, no life from the Divine. But when the stones were anointed with oil, they represented truths from good, and in the supreme sense the Divine truth that proceeds from the Lord's Divine good, thus the Lord Himself, who from this was called "the Stone of Israel" (n. 6426). (That "stones" denote truths, see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941, 9476; in like manner "pillars," n. 3727, 4580, 9388, 9389; and that "to anoint pillars" denotes to cause truths to be from good, thus to be truths of good, consequently goods, see n. 3728, 4090, 4582.) That stones erected for pillars were afterward accounted holy, is evident from the same chapter of Genesis, where it is said:
Jacob called the name of that place Bethel, and said, If I return in peace to my father's house, this stone, which I have set up for a pillar, shall be God's house (Gen. 28:19-22). "Bethel" means "the house of God," and "the house of God" denotes the church, and also heaven, and in the supreme sense the Lord Himself (n. 3720). [3] Secondly: That they anointed the weapons of war, such as shields and bucklers, is evident in these passages:
Rise up, ye Princes, anoint the shield (Isa. 21:5). The shield of the heroes was defiled, the shield of Saul not anointed with oil (2 Sam. 1:21). The reason why weapons of war were anointed, was that they signified truths fighting against falsities; and truths from good are what prevail against falsities; but not truths without good. Wherefore weapons of war represented the truths that proceed from the good which is from the Lord, thus the truths by means of which the Lord Himself in men fights for them against falsities from evil, that is, against the hells. (That "weapons of war" denote truths that fight against falsities, see n. 1788, 2686; for in the Word "war" signifies spiritual combat, see n. 1664, 2686, 8273, 8295; and "enemies" signify the hells, and in general, evils and falsities, n. 2851, 8289, 9314.) [4] Thirdly: That they anointed the altar and all its vessels, also the Tent of meeting and all the things therein, is evident in the following passages:
Jehovah said unto Moses, Thou shalt anoint the altar and sanctify it (Exod. 29:36). Thou shalt make an anointing oil of holiness with which thou shalt anoint the Tent of meeting, and the ark of the Testimony, and the table and all the vessels thereof, and the lampstand and all the vessels thereof, and the altar of incense, and 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 holy of holies; whosoever toucheth them shall sanctify himself (Exod. 30:25-29). Thou shalt take the anointing oil, and anoint the Habitation, and all that is therein, and thou shalt sanctify it, and all the vessels thereof, that they may be holy. And thou shalt anoint the altar of burnt-offering, and all its vessels, and thou shalt sanctify the altar, that the altar may be holy of holies. And thou shalt anoint the laver and its base, and shalt sanctify it (Exod. 40:9-11). Moses anointed the Habitation and all that was therein; and he sprinkled of the oil upon the altar and all its vessels, and the laver and its base, to sanctify them (Lev. 8:10-12; Num. 7:1). [5] The reason why the altar, and the Habitation with all things therein, were anointed, was that they might represent the Divine and holy things of heaven and of the church, consequently the holy things of worship; and they could not represent these things unless they had been inaugurated by means of something that represented the good of love; for the Divine enters through the good of love, and through this good is present in heaven and in the church, consequently also in worship. Without this good the Divine does not enter, and is not present, but what is man's own, and with this, hell; and when hell is present, evil and falsity are present; for man's own is nothing else. From this it is evident why the anointing was done with oil; for in the representative sense "oil" denotes the good of love (see n. 886, 4582, 4638, 9780); and the altar was the chief representative of the Lord, and from this of worship from the good of love (n. 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714); and the Habitation together with the ark was the chief representative of heaven where the Lord is (n. 9457, 9481, 9485, 9594, 9596, 9632, 9784). (That what is man's own is nothing but evil and falsity, thus hell, see n. 210, 215, 694, 874-876, 987, 1047, 3812, 5660, 8480, 8941, 8944; also that insofar as what is man's own is removed, so far the Lord can be present, n. 1023, 1044, 4007.) [6] Fourthly: That they anointed those who administered the priesthood, and their garments, is evident in Moses:
Take thou the anointing oil, and pour it upon the head of Aaron, and anoint him (Exod. 29:7; 30:30). Thou shalt put on Aaron the holy garments; and thou shalt anoint him, and sanctify him, that he may minister to Me in the priest's office; and thou shalt anoint his sons, as thou didst anoint their father; and it shall be that their anointing shall be to them for the priesthood of an age in their generations (Exod. 40:13-15). Moses poured of the oil upon Aaron's head, and anointed him, to sanctify him. Then he took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, upon his garments, upon his sons, and upon his sons' garments with him; and sanctified Aaron, his garments, and his sons, and his sons' garments with him (Lev. 8:12, 30). [7] The reason why Aaron was anointed, and why his sons were anointed, and even their garments, was that they might represent the Lord as to Divine good, and as to the Divine truth thence derived; Aaron, the Lord as to Divine good; and his sons, the Lord as to the Divine truth thence derived; and in general, that the priesthood might represent the Lord as to the whole work of salvation. The reason why they were anointed in his garments (Exod. 29:29) was that Aaron's garments represented the Lord's spiritual kingdom joined to His celestial kingdom. The celestial kingdom is where the good of love to the Lord from the Lord reigns; so that the influx of the Divine into the spiritual kingdom is effected through the good of love. On this account the inauguration into representation was effected with oil, which in the spiritual sense denotes the good of love. (That Aaron represented the Lord as to Divine good may be seen above, n. 9806; and that his sons represented the Lord as to Divine truth proceeding from Divine good, n. 9807; also that the priesthood in general represented the Lord as to the whole work of salvation, n. 9809; that Aaron's garments represented the Lord's spiritual kingdom joined to His celestial kingdom, n. 9814; that his sons' garments represented the things which proceed therefrom, n. 9946, 9950; and that in the celestial kingdom the good of love to the Lord reigns, see the places cited in n. 9277.) [8] As the inauguration into representation was effected by anointing, and as by Aaron and his sons were represented the Lord and that which is from Him, therefore to Aaron and his sons were given the holy things of the sons of Israel that were given to Jehovah as gifts, and were called "heave-offerings;" and it is said that they are an anointing, and likewise stand for an anointing; that is, that they are a representation, or stand for a representation, of the Lord; and that they are from Him; as is evident from these words in Moses:
The wave-breast and the heave-shoulder have I taken from among the sons of Israel from the sacrifices of the peace- offerings, and have given them unto Aaron and unto his sons. This is the anointing of Aaron, and the anointing of his sons, from the offerings of Jehovah made by fire, which I have commanded to be given unto them in the day that he anointed them from among the sons of Israel (Lev. 7:34-36). Jehovah spoke unto Aaron, Behold I have given thee the charge of My heave-offerings, in respect to all the holy things of the sons of Israel; unto thee have I given them by reason of the anointing, and to thy sons, in a statute of eternity. Every offering of theirs, in respect to all their meat-offering, in respect to all sacrifice for sin and for guilt, all the wave offering of the sons of Israel, all the fat of the pure oil, and all the fat of the new wine, and of the grain, the firstfruits of them which they shall give unto Jehovah; to thee have I given them; also everything devoted in Israel; everything that openeth the womb; thus all the heave-offering of the holy things. Thou shalt have no inheritance in their land, neither shalt thou have any portion in the midst of them. I am thy portion and thine inheritance in the midst of the sons of Israel (Num. 18:8-20). From these words it is evident that "anointing" denotes representation, because they were inaugurated into representation by means of anointing; and that by it was signified that all inauguration into the holiness of heaven and of the church is through the good of love which is from the Lord, and that the good of love is the Lord with them. Because it is so, it is said that "Jehovah is his portion and inheritance." [9] Fifthly: That they anointed the prophets also, is evident from the following passages:
Jehovah said unto Elijah, Anoint Hazael to be king over the Syrians; and anoint Jehu to be king over Israel; and anoint Elisha to be prophet in thy room (1 Kings 19:15, 16). The Spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach good tiding unto the poor; He hath sent Me to bind up the broken-hearted, to preach liberty to the captives (Isa. 61:1). The reason why the prophets were anointed was that they represented the Lord in respect to the doctrine of Divine truth, consequently in respect to the Word, for this is the doctrine of Divine truth. That the prophets represented the Word, see n. 3652, 7269, specifically Elijah and Elisha, n. 2762, 5247, 9372. And that it is the Lord as to the Divine Human who is represented, and who is therefore meant by "him whom Jehovah hath anointed," the Lord Himself teaches in Luke 4:18-21. [10] Sixthly: That afterward they anointed the kings, who were then called "the anointed of Jehovah," is evident from many passages in the Word (as 1 Sam. 10:1; 15:1; 16:3, 6, 12; 24:6; 26:9, 11, 16; 2 Sam. 1:16; 2:4, 7; 5:3; 19:21; 1 Kings 1:34-35; 19:15, 16; 2 Kings 9:3; 11:12; 23:30; Lam. 4:20; Hab. 3:13; Ps. 2:2, 6; 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 132:17; and elsewhere). The reason why they anointed the kings was that these might represent the Lord in respect to judgment from Divine truth; therefore in the Word by "kings" are signified truths Divine (see n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148). [11] The reason why the kings were called "the anointed of Jehovah," and why it was therefore sacrilegious to injure them, was that by "the anointed of Jehovah" is meant the Lord as to the Divine Human; although according to the sense of the letter the term is applied to a king who was anointed with oil. For when the Lord was in the world, He was, in respect to the Human, the Divine truth itself; and in respect to the very being of His life, He was the Divine good itself, which with man is called the soul from the father; for He was conceived from Jehovah, and in the Word "Jehovah" denotes the Divine good of the Divine love, which is the being of the life of all. From this it is that the Lord alone was "the Anointed of Jehovah" in very essence and in very performance, because the Divine good was in Him; and the Divine truth proceeding from this good was in His Human while He was in the world (see the places cited in n. 9194, 9315). The kings of the earth, however, were not "the Anointed of Jehovah," but they represented the Lord, who alone is "the Anointed of Jehovah;" and therefore on account of this anointing it was sacrilegious to injure the kings of the earth. But the anointing of the kings of the earth was done with oil, while the anointing of the Lord as to the Divine Human was done with the Divine good itself of the Divine love, which the oil represented. From this it is that He was called "the Messiah," and "the Christ," "Messiah" in the Hebrew tongue meaning "the Anointed," in like manner as "Christ" in the Greek tongue (John 1:41; 4:25). [12] From all this it can be seen that where mention is made in the Word of "the anointed of Jehovah," the Lord is meant, as in Isaiah:
The Spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach good tidings unto the poor; He hath sent Me to bind up the broken hearted, to preach liberty to the captives (Isa. 61:1). That the Lord as to the Divine Human is the one whom Jehovah anointed is evident in Luke, where the Lord openly says so in these passages:
There was delivered to Jesus the book of the prophet Isaiah. And He unrolled the book, and found the place where it was written, The Spirit of the Lord is upon me; wherefore He hath anointed Me to preach good tidings to the poor; He hath sent Me to heal the broken hearted, to preach release to the bound, and sight to the blind, to send away the wounded with deliverance, to preach the acceptable year of the Lord. Afterward, rolling up the book, He gave it to the minister, and sat down. And the eyes of all in the synagogue were fastened on Him. And He began to say unto them, This day hath this Scripture been fulfilled in your ears (Luke 4:17-21). [13] Know therefore and perceive, that from the going forth of the Word even to restore and to build Jerusalem, even unto the Messiah the prince, shall be seven weeks (Dan. 9:25). "To build Jerusalem" denotes to set up the church, for "Jerusalem" denotes the church (n. 3654); "Messiah the prince," or "the Anointed" denotes the Lord as to the Divine Human. Again:
Seventy weeks have been decreed, to seal up the vision and the prophet, and to anoint the Holy of holies (Dan. 9:24). "Sealing up the vision and the prophet" denotes to close up the things that have been said in the Word about the Lord, and to fulfill them; "to anoint the Holy of holies" denotes the Divine Human of the Lord, in which was the Divine good of the Divine love, that is, Jehovah. [14] By "the Anointed of Jehovah" is also meant the Lord in the following passage:
The kings of the earth have set themselves, and the rulers have consulted together, against Jehovah, and against His Anointed. I have anointed My king upon Zion, the mountain of My holiness (Ps. 2:2, 6). "The kings of the earth" denote falsities, and "the rulers," evils, which are from the hells, and against which the Lord fought when He was in the world, and which He conquered and subdued; "the Anointed of Jehovah" denotes the Lord as to the Divine Human, for from this He fought; "Zion the mountain of holiness," upon which He is said "to be Anointed as the King" denotes the celestial kingdom, which is in the good of love. This kingdom is the inmost of heaven, and the inmost of the church. [15] Again:
I have found David My servant, with the oil of holiness I have anointed him (Ps. 89:20);
where by "David" is meant the Lord (as also in other passages, see n. 1888); "the oil of holiness with which Jehovah anointed him," denotes the Divine good of the Divine love (see n. 886, 4582, 4638). That it is the Lord who is here meant by "David," is plain from what precedes and from what follows in this Psalm, for it is said:
Thou spoke in vision concerning Thy Holy One, I will set His hand in the sea, and His right hand in the rivers. He shall call Me, My Father; I also will make Him the firstborn, high above the kings of the earth. I will set His seed to eternity, and His throne as the days of the heavens (Ps. 89:19, 25-27, 29);
besides many other passages. [16] In like manner in the same:
In Zion will I make a horn to bud unto David; I will set in order a lamp for Mine anointed. His enemies will I clothe with shame; and upon Himself shall His crown flourish (Ps. 132:17, 18). That here also the Lord is meant by "David," is plain from what precedes, where it is said:
Lo, we heard of Him in Ephrathah, we found Him in the fields of the forest. We will go into His habitations, we will bow at His footstool. Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy. For Thy servant David's sake turn not away the faces of Thine anointed (Ps. 89:6, 7, 9, 10). From these passages it can be seen that the Lord as to His Divine Human is here meant by "David, the anointed of Jehovah." [17] In Jeremiah:
They chased us upon the mountains; they laid wait for us in the wilderness. The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, In His shadow we shall live among the nations (Lam. 4:19, 20);
where also by "the anointed of Jehovah" is meant the Lord, for the subject here treated of is the assault on Divine truth by falsities and evils, which is signified by "being chased upon the mountains," and by "being laid wait for in the wilderness;" "the breath of the nostrils" denotes the heavenly life itself which is from the Lord (n. 9818). [18] From all this it can now be known why it was so sacrilegious to injure the anointed of Jehovah, as also is plain from the Word; as in the following passages:
David said, Jehovah forbid that I should do this word unto my lord, the anointed of Jehovah, to put forth my hand against him, seeing that the anointed of Jehovah is he (1 Sam. 24:6, 10). David said unto Abishai, Destroy him not; for who shall put forth his hand against the anointed of Jehovah and be innocent? (1 Sam. 26:9). David said unto him who said that he had slain Saul, Thy blood be upon thy head; because thou hast said, I have slain the anointed of Jehovah (2 Sam. 1:16). Abishai said, Shall not Shimei be slain for this, because he cursed the anointed of Jehovah? (2 Sam. 19:21). That Shimei was slain for this by order of Solomon, may be seen in 1 Kings 2:36 to the end. [19] Seventhly: That it had become customary to anoint themselves and others in order to testify gladness of mind and good will, is evident from the following passages:
I, Daniel, was mourning three weeks. I ate no bread of desires, and flesh and wine came not to my mouth, and anointing I was not anointed, even until three weeks of days were fulfilled (Dan. 10:2, 3). Thou, when thou fastest, anoint thy head, and wash thy face; that thou appear not to men to fast, but to thy Father in secret (Matt. 6:17, 18). "To fast" denotes to be in mourning. Again:
They who drink out of goblets of wine, and anoint themselves from the firstfruits of the oils; but they are not grieved over the breach of Joseph (Amos 6:6). I washed thee with waters; yea, I washed away thy blood, and I anointed thee with oil (Ezek. 16:9);
speaking of Jerusalem, by which is signified the church. Again:
Thou shalt tread the olive, but shalt not anoint thee with oil (Micah 6:15). Thou shalt have olive trees in all thy border, but thou shalt not anoint thyself with the oil; for thine olive shall be shaken off (Deut. 28:40). To give unto them a miter for ashes, the oil of joy for mourning (Isa. 61:3). Thy God hath anointed thee with the oil of gladness beyond thy fellows (Ps. 45:7). Thou settest in order a table before me in the presence of mine enemies; Thou makest fat my head with oil (Ps. 23:5). My horn shalt Thou exalt like the horn of the unicorn; I shall grow old with fresh oil (Ps. 92:10). Wine maketh glad the heart of man, to cheer his faces with oil (Ps. 104:15). The disciples going out anointed with oil many that were infirm, and healed them (Mark 6:12, 13). Jesus said unto Simon, I entered into thine house, and My head with oil thou didst not anoint; but this woman hath anointed My feet with ointment (Luke 7:44, 46). [20] From all this it is evident that it was customary to anoint themselves and others with oil; not with the oil of holiness with which the priests, the kings, the altar, and the tabernacle were anointed; but with common oil; for the reason that this oil signified the gladness and satisfaction that belong to the love of good; whereas the oil of holiness signified the Divine good, of which it is said:
Upon the flesh of man shall it not be poured, and in the quality thereof ye shall not make any like it. It shall be holy to you. Whosoever shall prepare any like it, or whosoever shall put any of it upon a stranger, he shall be cut off from his peoples (Exod. 30:32, 33, 38).
Elliott(1983-1999) 9954
9954. 'And you shall anoint them' means a representative sign of the Lord in respect of the good of love. This is clear from the meaning of 'anointing' as consecrating to serve as a representative sign, dealt with in 9474. The reason why to serve as a representative sign of the Lord in respect of the good of love is meant, or what amounts to the same thing, to serve as a representative sign of the good of love that comes from the Lord, is that 'oil', which was used to carry out anointing, means the good of love, 886, 4582, 4638, 9780. It is of interest to know what is implied in all this, since anointing has remained in practice from ancient times down to the present day (monarchs are anointed), and anointing is held to be holy today in just the same way as it was in former times. It was among the ancients - in whose times every act of worship involved the use of representative signs, that is to say, of such things as served to represent realities of a more internal nature, which are those of faith and love derived from the Lord and offered back to Him, thus which are Divine - that the practice of anointing came in; it came in because 'the oil' that was used to carry out the anointing was a sign of the good of love. For the ancients knew that the good of love was the essential reality which gives life to everything constituting the Church and worship. That good is the Essential Being (Esse) of life; for the Divine flows in by way of the good of love with a person and composes his life - heavenly life when truths are received within good. From this it is evident what anointing represented, and that because of its representation objects which had been anointed were called holy and also held to be holy. Such objects served the Church to represent Divine and heavenly realities, and in the highest sense the Lord Himself, who is Good itself, thus to represent the good of love which comes from Him, and also the truth of faith, to the extent that this has life from the good of love. This now explains why in ancient times they anointed stones set up as pillars, and also weapons of war, such as shields; later on the altar and all its vessels, as well as the tent of meeting and everything in it; and in addition those who were to serve in the priestly office, and their garments, also prophets, and at length kings, who were therefore called Jehovah's Anointed. It also became a common practice to anoint oneself and others to bear witness to gladness of mind and goodwill.
[2] 1 They anointed stones set up as pillars
This is clear in the Book of Genesis,
In the morning Jacob rose up early, and took the stone which he had placed as his headrest, and placed it as a pillar and poured oil on the top of it. Gen 28:18.
The reason why stones were anointed in this manner was that truths were meant by 'stones', and truths devoid of good do not have the life of heaven, that is, life from the Divine, within them. When therefore stones had been anointed with oil they represented truths oiled with good, and in the highest sense Divine Truth emanating from the Lord's Divine Good, and so represented the Lord Himself, who was consequently called The Stone of Israel, 6426.
Truths are meant by 'stones', see 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941, 9476. They are in like manner meant by 'pillars', 3727, 4580, 9388, 9389. 'Anointing pillars' means causing truths to be oiled with good, thus to be the truths of good, and so to exist as good, 3728, 4090, 4582.
The fact that stones set up as pillars were held to be holy is clear in the same chapter of Genesis, where it says,
Jacob called the name of that place Bethel, and said, If I come back in peace to my father's house, this stone which I have placed as a pillar will be God's house. Gen 28:19, 21, 22.
Bethel is [a name meaning] God's house, and God's house is the Church, also heaven, and in the highest sense it is the Lord Himself, 3720.
[3] 2 They anointed weapons of war, such as shields
This is clear in Isaiah,
Rise up, O princes, anoint the shield. Isa 21:5.
And in the second Book of Samuel,
The shield of heroes was defiled, the shield of Saul was not anointed with oil. 2 Sam 1:21.
The reason why weapons of war were anointed was that they were a sign of truths engaged in conflict against falsities, truths oiled with good being what prevail over them, but not truths devoid of good. When weapons of war had been anointed therefore they represented truths emanating from good that comes from the Lord, thus truths which the Lord Himself, when present with people, employs to fight on their behalf against falsities arising from evil, that is, against the hells. Regarding 'weapons of war', that they mean truths engaged in conflict against falsities, see 1788, 2686. For in the Word 'war' means spiritual conflict, 1664, 2686, 8273, 8295, and 'enemies' the hells, in general evils and falsities, 2851, 8289, 9314.
[4] 3 They anointed the altar and all its vessels, also the tent of meeting and everything in it
This is clear in Moses,
Jehovah said to Moses, You shall anoint the altar and sanctify it. Exod 29:36.
In the same author,
You shall make the holy anointing oil,a with which you shall anoint the tent of meeting, and the ark of the Testimony, and the table and all its vessels, and the lampstand and all its vessels, and the altar of incense, and the altar of burnt offering and all its vessels, and the laver and its base. Thus you shall sanctify them, that they may be most holy. Everyone who touches them will make himself holy. Exod 30:25-29.
In the same author,
You shall take the oil of anointing, and anoint the dwelling-place and all that is in it, and sanctify it and all its vessels, that it may be holy. You shall also anoint the altar of burnt offering and all its vessels, and make the altar holy, that the altar may be most holy; and you shall anoint the laver and its base, and sanctify it. Exod 40:9-11.
In the same author,
Moses anointed the dwelling-place and everything that was in it. After this he sprinkled some of the oil over the altar and all its vessels, and the laver and its shaft, to sanctify them. Lev 8:10-12; Num 7:1.
[5] The reason why the altar had to be anointed, also the dwelling-place and everything there, was that they might represent the Divine and holy things of heaven and of the Church, consequently the holy things of worship. They could not have represented these things unless they had been consecrated to do so by something such as served to represent the good of love. For the Divine comes in through the good of love, and through this good is present in heaven and in the Church, and therefore also in worship. Without that good the Divine cannot come in or be present, only what composes the human self, and with that self hell, and with hell evil and falsity; for the human self is nothing else. From this it is evident why anointing was effected by the use of oil; for 'oil' in the representative sense is the good of love, see 886, 4582, 4638, 9780; the altar was the chief representative of the Lord, and consequently of worship springing from the good of love, 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714; and the dwelling-place with the ark in it was the chief representative of heaven in which the Lord was present, 9457, 9481, 9485, 9594, 9596, 9632, 9784. As regards the human self or proprium, that it consists of nothing but evil and falsity, thus nothing but hell, 210, 215, 694, 874-876, 987, 1047, 3812 (end), 5660, 8480, 8941, 8944; and in the measure that what composes the human self is removed, the Lord can be present, 1023, 1044, 4007 (end).
[6] 4 They anointed those who were to serve in the priestly office, and their garments
This is clear in Moses,
Take the oil of anointing, and you shall pour it over Aaron's head, and you shall anoint him. Exod 29:7; 30:30.
In the same author,
Clothe Aaron with the holy garments,b and you shall anoint him and make him holy, that he may serve Me in the priestly office. And you shall anoint his sons, as you anointed the father; and it shall be, that their anointing may make them an everlasting priesthood throughout their generations.c Exod 40:13-15.
In the same author,
Moses poured some of the oil over Aaron's head, and anointed him, to make him holy. Then he took some of the oil of anointing and some of the blood which was on the altar, and sprinkled it over Aaron, over his garments, over his sons, and over the garments of his sons with him, and sanctified Aaron, his garments, his sons also, and the garments of his sons with him. Lev 8:12, 30.
[7] The reason why Aaron had to be anointed, and his sons had to be anointed, also their actual garments, was that they might represent the Lord in respect of Divine Good, and in respect of Divine Truth emanating from that Good, Aaron representing the Lord in respect of that Divine Good and his sons in respect of the emanating Divine Truth, and in general that the priesthood might represent the Lord in respect of all the work of salvation. They had to be anointed in their garments, Exod 29:29, because Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom. The celestial kingdom is where the good of love to the Lord derived from the Lord reigns, so that the flow of the Divine into the spiritual kingdom is accomplished by way of the good of love. This was why being consecrated to serve as a representative sign was accomplished by the use of oil, which in the spiritual sense is the good of love.
Aaron represented the Lord in respect of Divine Good, see 9806. His sons represented the Lord in respect of Divine Truth emanating from Divine Good, 9807. The priestly office in general represented the Lord in respect of all the work of salvation, 9809. Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom, 9814. His sons' garments represented the things that emanate from there, 9946, 9950. The good of love to the Lord reigns in the celestial kingdom, see the places referred to in 9277.
[8] Since being consecrated to serve as a representative sign was accomplished by means of anointing, and since Aaron and his sons represented the Lord and what comes from Him, the holy things of the children of Israel - that is, the gifts which they presented to Jehovah, called 'heave offerings' - were given to Aaron and his sons; and they are spoken of as 'the anointing' and also as 'for the anointing',d meaning the representation or for the representation of the Lord, and what comes from Him, as is clear from the following in Moses,
The breast of the wave offering, and the flank of the heave offering I have received from the children of Israel, from the sacrifices of peace offerings; I have given them to Aaron and his sons. This is the anointing of Aaron and the anointing of his sons from the fire offerings to Jehovah, which I decreed to give them, on the day they were anointed,e from among the children of Israel. Lev 7:34-36.
And elsewhere in the same author,
Jehovah spoke to Aaron, Behold, I have given you charge of My heave offerings, even all the holy things of the children of Israel; I have given them to you for the anointing, and to your sons, as a statute forever. Every offering of theirs, even every minchah of theirs, even every sacrifice of sin offering and guilt offering, every wave offering of the children of Israel, all the bestf of pure oil, and all the bestf of the new wine and the grain, their firstfruits which they will give to Jehovah I have given to you. Also every devoted thing in Israel, everything opening the womb, thus every heave offering of holy things [shall be yours]. You shall not have an inheritance in their land, nor shall any portion be yours in their midst. I am your portion and your inheritance in the midst of the children of Israel. Num 18:8-20.
From these quotations it is evident that 'the anointing' means the representation, for it was through being anointed that they were consecrated to serve as a representative sign, a sign which meant that everything in heaven and the Church is made holy through the good of love which comes from the Lord, and that the good of love is the Lord as He is present with them. This explains why it says that Jehovah is hisg 'portion and inheritance'.
[9] 5 They also anointed prophets
This is clear in the first Book of Kings,
Jehovah said to Elijah, Anoint Hazael as king over the Syrians, and anoint Jehu as king over Israel, and anoint Elisha as prophet in place of you. 1 Kings 19:15, 16.
And in Isaiah,
The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart, to preach liberty to the captives. Isa. 61:1.
The reason why prophets were anointed was that prophets represented the Lord in respect of teachings that present Divine Truth, thus in respect of the Word since this consists of teachings that present Divine Truth. Regarding prophets, that they represented the Word, see 3652, 7269, Elijah and Elisha in particular, 2762, 5247 (end), 9372. And - as the Lord Himself teaches in Luke 4:18-21 - the Lord in respect of His Divine Human is the One who is being represented, and so is the One who 'He whom Jehovah has anointed' is used to mean.
[10] 6 Afterwards they anointed kings, and these were called Jehovah's Anointed
This is clear from a large number of places in the Word, such as 1 Sam. 10:1; 15:1, 17; 16:3, 6, 12; 24:6, 10; 26:9, 11, 16, 23; 2 Sam. 1:16; 2:4, 7; 5:3; 19:21; 1 Kings 1:34, 45; 19:15, 16; 2 Kings 9:3; 11:12; 23:30; Lam. 4:20; Hab. 3:13; Ps. 2:2, 6; 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 132:17; and elsewhere. The reason why they anointed kings was in order that they might represent the Lord in respect of judgement based on Divine Truth. Consequently truths that are God's are meant in the Word by 'kings', see 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148.
[11] Kings were called Jehovah's Anointed, and therefore it was utterly forbidden to do them harm, because 'Jehovah's Anointed' is used to mean the Lord's Divine Human, though in the sense of the letter the title is applied to a king who had been anointed with oil. While He was in the world the Lord was Divine Truth itself as to His Humanity, and Divine Good itself as to that Essential Being (Esse) constituting the life within Him, the equivalent of which in people is called the soul from the father; for He was conceived from Jehovah. In the Word Jehovah is the Divine Good of Divine Love, and that Good is the Essential Being (Esse) of every human life. Consequently the Lord alone was 'Jehovah's Anointed' in all that He was and in all that He did (ipsa essentia et ipso actu); for Divine Good was within Him, and Divine Truth emanating from that Good was within His Humanity while He was in the world, see the places referred to in 9194, 9315(end). Earthly kings were not Jehovah's Anointed, but served to represent the Lord, who alone was Jehovah's Anointed; and this was why, because they had been anointed, it was utterly forbidden to do harm to earthly kings. But the anointing of earthly kings was accomplished by the use of oil, whereas the anointing of the Lord in respect of His Divine Human was accomplished by means of the actual Divine Good of Divine Love which oil represented. This is why He was called Messiah and Christ, Messiah meaning the Anointed in Hebrew, and Christ meaning the like in Greek, John 1:41; 4:25.
[12] From all this it becomes clear that where the term 'Jehovah's Anointed' is used in the Word the Lord is meant, as in Isaiah,
The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart, to preach liberty to the captives. Isa. 61:1.
The truth that the Lord in respect of His Divine Human is the One whom Jehovah had anointed is clear in Luke, where the Lord declares it explicitly in the following words,
The book of the prophet Isaiah was handed to Jesus, and He unrolled the book, and found the place where it was written, The Spirit of the Lord is upon Me, because He has anointed Me. He has sent Me to bring good tidings to the poor, to heal the crushed at heart,h to preach good tidings of forgiveness to the bound, and of sight to the blind, to release the wounded with forgiveness, to preach the acceptable year of the Lord. After this He rolled up the book, gave it to the minister, and sat down. The eyes however of all who were in the synagogue were fixed on Him. He began to say to them, Today this scripture has been fulfilled in your ears. Luke 4:17-21.
[13] In Daniel,
Know therefore and perceive that from the going forth of the Word to restore and to build Jerusalem until the Messiah, the Prince, there will be seven weeks. Dan. 9:25.
'Building Jerusalem' means establishing the Church, 'Jerusalem' being the Church, 3654. 'The Messiah, the Prince', or the Anointed One, is the Lord in respect of the Divine Human. In the same prophet,
Seventy weeks have been decreed to seal up vision and prophet, and to anoint the Holy of Holies. Dan. 9:24.
'Sealing up vision and prophet' means drawing to a close those things that have been declared in the Word regarding the Lord and fulfilling them. 'Anointing the Holy of Holies' refers to the Lord's Divine Human in which the Divine Good of Divine Love, or Jehovah, was present.
[14] 'Jehovah's Anointed' is again used to mean the Lord in the following places: In David,
The kings of the earth have set themselves, and the masters of the earth have taken counsel together, against Jehovah and against His Anointed. I have anointed My king over Zion, the mountain of My holiness. Ps. 2:2, 6.
'The kings of the earth' are falsities, and 'the masters' evils, that come from the hells, against which the Lord fought while He was in the world, and which He overcame and subdued. 'Jehovah's Anointed' is the Lord in respect of His Divine Human, for from this Human He fought them. 'Zion, the mountain of holiness' over which, it says, the Anointed will be king, is the celestial kingdom, which is governed by the good of love. This kingdom is the inmost part of heaven and the inmost of the Church.
[15] In the same author,
I have found My servant David; with the oil of holiness I have anointed him. Ps. 89:20.
By 'David' here the Lord is meant, as also elsewhere, see 1888. 'The oil of holiness' with which Jehovah anointed Him is the Divine Good of Divine Love, 886, 4582, 4638. The fact that the Lord is the One who is meant in this verse by 'David' is evident from other verses before and after it, for among much else they say,
You spoke in a vision regarding Your Holy One, I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father. I will also make Him the Firstborn, supreme over the kings of the earth. I will establish His seed forever, and His throne as the days of the heavens. Ps. 89:19, 25-29.
[16] The like occurs elsewhere in the same author,
In Zion I will make the horn of David to spring forth, I will make ready a lamp for My Anointed; His enemies I will clothe with shame, and upon Himself His crown will flourish. Ps. 132:17, 18.
Here also the Lord is meant by 'David', as is evident from previous verses in the Psalm which say,
Behold, we heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places, we will bow down at His footstool. Your priests will be clothed with righteousness, and Your holy ones will shout for joy. For Your servant David's sake do not turn away the face of Your Anointed. Ps. 132:6-10.
From these verses it becomes clear that the Lord in respect of His Divine Human is meant by 'David, Jehovah's Anointed'.
[17] In Jeremiah,
They pursued us over the mountains, they lay in wait for us in the wilderness. The Breathh of our nostrils, Jehovah's Anointed, was caught in their pits, of whom we had said, In His shadow we shall live among the nations. Lam. 4:19, 20.
Here also 'Jehovah's Anointed' is used to mean the Lord, for the subject is the assault made on Divine Truth by falsities and evils, meant by their pursuing over the mountains and lying in wait in the wilderness. 'The Breath of nostrils' is real heavenly life which comes from the Lord, 9818.
[18] From all this it may now be recognized why it was utterly forbidden to do harm to Jehovah's Anointed, as is again evident from the Word, for example in the first Book of Samuel,
David said, Jehovah forbid me that I should do this thing to my master, Jehovah's Anointed, and raisej my hand against him, since he is Jehovah's Anointed. 1 Sam. 24:6, 10.
And in another place,
David said to Abishai, Do not destroy him, for who can raisek a hand against Jehovah's Anointed and be innocent? 1 Sam. 26:9.
In the second Book of Samuel,
David said to him who said he had killed Saul, Your blood is on your own head, because you have said, I have killed Jehovah's Anointed. 2 Sam. 1:16.
And in another place,
Abishai said, Shall not Shimei be killed on account of this, that he cursed Jehovah's Anointed? 2 Sam. 19:21.
Shimei was therefore put to death by Solomon's command, see 1 Kings 2:36-end.
[19] 7 It became a common practice to anoint oneself and others, to bear witness to gladness of mind and goodwill
This is clear in the following places: In Daniel,
I, Daniel, was mourning for three weeks. I did not eat pleasant bread, and flesh and wine did not come to my mouth, and I did not anoint myself at all, until the three whole weeks were completed. Dan. 10:2, 3.
In Matthew,
When you fast, anoint your head and wash your face, so that you do not appear to people to be fasting, but to your Father in secret. Matt. 6:17, 18.
'Fasting' means being in mourning. In Amos,
... who drink from bowls of wine, and anoint themselves with the best of oils, but feel no grief over the ruin of Joseph. Amos 6:6.
In Ezekiel,
I washed you with water, and washed away the blood from upon you,l and anointed you with oil. Ezek. 16:9.
This refers to Jerusalem, by which the Church is meant. In Micah,
You will tread olives but not anoint yourself with oil. Micah 6:15.
In Moses,
You will have olive trees within all your borders, but you will not anoint yourself with oil, because your olive will be shaken off. Deut. 28:40.
In Isaiah,
To give them beautym for ashes, the oil of joy for mourning. Isa. 61:3.
In David,
Your God has anointed you with the oil of gladness more than your companions. Ps. 45:7.
In the same author,
You spread a table before me in the presence of my enemies; You make my head fat with oil. Ps. 23:5.
In the same author,
You will exalt my horn like that of a unicorn; I will grow old with green oil.n Ps. 92:10.
In the same author,
Wine gladdens the human heart, to cheer the face with oil. Ps. 104:15.
In Mark,
The disciples went out and anointed many sick people with oil, and healed them. Mark 6:13.
In Luke,
Jesus said to Simon, I entered your house, and you did not anoint My head with oil; but this woman has anointed My feet with ointment. Luke 7:44, 46.
[20] From all this it is evident that it became the practice to anoint themselves and others with oil. They did so not with 'the holy oil' with which priests, kings, the altar, and the tabernacle were anointed, but with ordinary oil because this oil was a sign of the gladness and bliss that belong to the good of love. 'The holy oil' however was a sign of Divine Good, about which it says, It shall not be poured on human flesh, and as to the composition of it, you shall not make any other like it; it shall be holy to you. The man who prepares any other like it, or who puts any of it on a foreigner, shall be cut off from his people. Exod. 30:32, 33, 38.
Latin(1748-1756) 9954
9954. `Et unges eos': quod significet repraesentativum Domini quoad bonum amoris, constat ex significatione `ungere' quod sit inauguratio ad repraesentandum, de qua n. 9474; quod sit ad repraesentandum Dominum quoad bonum amoris, seu quod simile, ad repraesentandum bonum amoris quod a Domino, est quia per `oleum,' per quod unctio fiebat, significatur bonum amoris, n. 886, 4582, 4638, 9780. Quomodo cum his se habet, interest scire quoniam unctio ab antiquo tempore ad hodiernum in usu permansit, (x)unguntur enim reges, ac unctio similiter pro sancta habetur hodie sicut olim; apud antiquos, quando omnis cultus externus per repraesentativa fiebat, {1}nempe per talia quae repraesentabant interiora, {2} quae sunt fidei et amoris a Domino et in Ipsum, ita quae Divina sunt, unctio instituta est, ex causa quia `oleum,' per quod unctio peragebatur, significabat bonum amoris; sciebant enim quod bonum amoris esset ipsum essentiale a quo omnia quae {3}Ecclesiae sunt et quae {4}cultus vivunt, est enim Esse vitae; {5}nam influit Divinum per {6}bonum amoris apud hominem et facit vitam ejus, ac vitam caelestem ubi (t)vera recipiuntur in {7} bono inde patet quid unctio repraesentabat; quapropter quae uncta erant dicebantur sancta, et quoque pro sanctis habebantur, ac inserviebant Ecclesiae ad repraesentandum Divina et caelestia, (c)ac in supremo sensu Ipsum Dominum, Qui est ipsum bonum, ita ad repraesentandum bonum amoris quod ab Ipso, et quoque verum fidei quantum id bono {7} amoris vivit; inde nunc est quod eo tempore unxerint lapides erectos in statuas: tum quoque arma belli, ut scuta et clypeos; ac postea altare et omnia ejus vasa: tum tentorium conventus, et omnia quae inibi: ac praeterea illos qui sacerdotio fungerentur, eorumque vestes: et quoque prophetas: et tandem reges, qui inde uncti Jehovae dicebantur: usu communi etiam receptum fuit semet et alios ungere, ad testificandum animi laetitiam ac benevolentiam. 2 Quod primum attinet, quod unxerint lapides erectos in statuas: constat in Libro Geneseos, Mane surrexit Jacob in matutino, et sumpsit lapidem quem {8}posuit sub capitalia sua, et posuit illum statuam, et fudit oleum super caput ejus, xxviii 18;causa quod ita unxerint lapides, erat quia per `lapides' significabantur vera, ac vera absque bono non vitam caeli, hoc est, vitam a Divino, in se habent; cum itaque lapides oleo uncti erant, tunc repraesentabant vera a bono, ac in supremo sensu Divinum Verum procedens a Divino Bono Domini, ita Ipsum Dominum, Qui inde dictus est lapis Israelis, n. 6426; quod `lapides' sint vera, videatur n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941, 9476, similiter `statuae,' n. 3727, 4580, 9388, 9389; et quod `ungere statuas' sit facere ut vera ex bono sint, ita quod sint vera boni, proinde bona, n. 3728, 4090, 4582; quod lapides erecti in statuas dein pro sanctis habiti fuerint, constat ex eodem capite Geneseos, ubi Jacob {9} vocavit nomen loci illius Bethel, et dixit, Si rediero in pace ad domum patris mei, lapis hic quem posui statuam, erit domus Dei, vers. 19, [21,] 22; `Bethel' est domus Dei, et domus Dei est Ecclesia, estque caelum, et in supremo sensu Ipse Dominus, n. 3720. Secundo, quod unxerint arma belli, sicut scuta et clypeos, constat 3 apud Esaiam, Surgite, principes, ungite scutum, xxi 5:
et in Libro 2 Schemuelis, Pollutus est clypeus heroum, clypeus Schaulis non unctus oleo, 1 21;
quod arma belli uncta fuerint, erat causa quia significabant vera pugnantia contra falsa, ac vera ex bono sunt quae valent contra illa, non autem vera absque bono, quapropter arma belli uncta repraesentabant vera procedentia a bono quod a Domino, ita vera per quae Ipse Dominus pugnat apud homines pro illis contra falsa ex malo, hoc est, contra inferna; quod arma belli sint vera pugnantia contra falsa, videatur n. 1788, 2686; `bellum' enim in verbo significat pugnam spiritualem, n. 1664, 2686, 8273, 8295, ac `hostes' significant inferna, in genere mala et falsa, n. 2851, 8289, 9314. Tertio, quod unxerint altare et omnia ejus vasa; tum tentorium 4 conventus, et omnia quae inibi, constat apud Moschen, Dixit Jehovah ad Moschen, Unges altare et sanctificabis illud, Exod. xxix 36:
apud eundem, Facies oleum unctionis sanctitatis, quo unges tentorium conventus, et arcam testimonii, et mensam, et omnia vasa ejus, ac candelabrum, et omnia vasa ejus, et altare suffimenti, et altare holocausti, et omnia vasa ejus, {10}et labrum et basin ejus; ita sanctificabis ea, ut sint sanctum sanctorum; omnis qui tetigerit ea sanctificabit se, Exod. xxx 25-29:
apud eundem, Sumes oleum unctionis, et unges habitaculum, et omne quod in eo, et sanctificabis illud, et omnia vasa ejus, ut {11}sit sanctum; unges etiam altare holocausti, et omnia vasa ejus, et sanctificabis altare, ut altare sit sanctum sanctorum, et unges labrum et basin ejus, et sanctificabis illud, Exod. xl 9-11:
apud eundem, 5 Moscheh unxit habitaculum et omnia quae in eo, deinde aspersit de oleo super altare et omnia vasa ejus, et labrum et scapum ejus, ad sanctificandum illa, Lev. viii 10-12; Num. vii 1;
causa quod ungeretur altare {12}et habitaculum cum omnibus ibi, erat ut repraesentarent Divina ac sancta caeli et Ecclesiae, consequenter sancta cultus, nec repraesentare illa potuerunt nisi inaugurata fuissent per tale quod repraesentabat bonum amoris, nam Divinum per bonum amoris intrat, et per illud adest in caelo et in Ecclesia, proinde etiam in cultu; et absque illo Divinum non intrat nec adest, sed proprium hominis, et cum {13}proprio infernum, (c)ac cum infernum {14} malum et falsum, nam proprium hominis non aliud est; inde patet cur unctio fiebat per oleum, oleum enim in sensu repraesentativo est bonum amoris, videatur n. 886, 4582, 4638, 9780, et altare erat {15}praecipuum repraesentativum Domini, ac inde cultus ex bono amoris, n. 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714, et habitaculum cum area erat {15}praecipuum repraesentativum caeli ubi Dominus, n. 9457, 9481, 9485, 9594, 9596, (a)9632, 9784; quod proprium hominis non sit nisi quam malum et falsum, ita infernum, n. 210, 215, 694, 874-876, 987, 1047, 3812 fin., 5660, 8480, 8941, 8944; quod quantum proprium hominis removetur, tantum Dominus adesse possit, n. 1023, 1044, 4007 fin. 6 Quarto, quod unxerint illos qui sacerdotio fungerentur eorumque vestes, constat apud Moschen, Sume oleum unctionis, ac effundes super caput Aharonis, ac unges eum, Exod. xxix 7, xxx 30:
apud eundem, Indue Aharonem vestibus sanctitatis, et unges eum, et sanctificabis eum, ut sacerdotio fungatur Mihi, et filios ejus unges quemadmodum unxisti patrem, et erit ut sit illis unctio eorum in sacerdotium saeculi, in generationes eorum, Exod. xl 13-15:
apud eundem, Moscheh effudit de oleo super caput Aharonis, et unxit illum, ad sanctificandum (c)illum. Dein sumpsit de oleo unctionis, et de sanguine qui super altari, et sparsit super Aharonem, super vestes ejus, super filios ejus, et super vestes filiorum ejus cum eo, et sanctificavit Aharonem, vestes ejus, filiosque ejus, et vestes filiorum ejus cum eo, Lev. viii 12, 30;
causa quod ungeretur Aharon, et quod ungeretur filii ejus, ipsaeque 7 illorum vestes, erat ut repraesentarent Dominum quoad Divinum Bonum, ac quoad Divinum Verum inde, {16} Aharon Dominum quoad Divinum Bonum, et filii ejus quoad Divinum Verum inde, ac in genere ut sacerdotium repraesentaret Dominum quoad omne opus salvationis; (x)quod in ungerentur vestibus, Exod. xxix 29, erat quia vestes Aharonis repraesentabant regnum spirituale Domini adjunctum regno caelesti Ipsius; regnum caeleste est ubi bonum amoris in Dominum a Domino regnat, {17}ita influxus Divini in {18}regnum spirituale fit per bonum amoris; ideo inauguratio ad repraesentandum fiebat per oleum, quod in sensu spirituali est bonum amoris; quod Aharon {19}repraesentaverit Dominum quoad Divinum Bonum, videatur n. 9806, quod filii ejus repraesentaverint Dominum quoad Divinum Verum ex Divino Bono procedens, n.9807, quod sacerdotium in genere repraesentaverit Dominum quoad omne opus salvationis n. 9809, {20} quod vestes Aharonis repraesentaverint regnum spirituale Domini adjunctum regno caelesti Ipsius, n. 9814 quod vestes filiorum ejus repraesentaverint illa quae inde procedunt, n. 9946, 9950, quod in caelesti regno bonum amoris in Dominum regnet, citata n. 9277. Quia inauguratio ad repraesentandum fiebat per unctionem, et per 8 Aharonem et filios ejus repraesentabatur Dominus, et quod ab Ipso, ideo Aharoni et filiis ejus dabantur sancta filiorum Israelis, {21}quae erant dona data Jehovae et vocabantur sublationes, et dicitur quod sint unctio, tum pro unctione, hoc est, quod sint repraesentatio seu pro repraesentatione Domini, et quod ab Ipso, ut constat ab his apud Moschen, Pectus motitationis, et armum sublationis accepi a cum filiis Israelis de (x)sacrificiis pacificorum, dedi ea Aharoni et filiis ejus; haec unctio Aharonis et unctio filiorum ejus de ignitis Jehovae, quae praecepi dare illis, quo die unxerat (c)illos a cum filiis Israelis, Lev. vii 34-36:
et alibi apud eundem, Locutus est Jehovah ad Aharonem, Ecce dedi tibi custodiam sublationum Mearum quoad omnia sancta filiorum Israelis, tibi dedi ea pro unctione, et filiis tuis, in statutum aeternitatis; omne munus eorum, quoad omnem minham eorum, quoad omne sacrificium peccati (c)et reatus, omnem agitationem filiorum Israelis, omnem adipem olei puri, et omnem adipem musti et frumenti primitias eorum quas dabunt Jehovae, tibi dedi eas; tum omne devotum in Israele, omnem aperturam uteri, ita omnem sublationem sanctorum. In terra eorum non habebis hereditatem, nec pars tibi erit in medio eorum; Ego pars tua et hereditas tua in medio filiorum Israelis, Num. (x)xviii 8-20;
ex his patet quod `unctio' sit repraesentatio, quoniam per unctionem inaugurabantur ad repraesentandum, et quod per id significatum sit quod omnis inauguratio {22}in sanctum caeli et Ecclesiae sit per bonum amoris quod a Domino, et quod {23} bonum amoris sit Dominus apud illos; quia ita est, dicitur quod Jehovah sit `pars et hereditas ejus.' Quinto, quod unxerint etiam prophetas, constat ex Libro i Regum, Dixit Jehovah ad Eliam, Unge Chasaelem in regem super Syros, et Jehu unge in regem super Israelem, (c)et Elischam unge in prophetam pro te, xix 15, 16:
et apud Esaiam, Spiritus Domini Jehovih super Me, ideo unxit Jehovah Me ad evangelizandum pauperibus; misit Me ad obligandum fractos corde, ad praedicandum captivis libertatem, lxi 1;
quod ungerentur prophetae, erat causa quia prophetae repraesentabant Dominum quoad {24}doctrinam Divini Veri, proinde quoad Verbum, nam hoc est {24}doctrina Divini Veri, quod prophetae {25}Verbum repraesentaverint, videatur n. 3652, 7269, in specie Elias et Elischah, n. 2762, 5247 fin., 9372; et quod Dominus quoad Divinum Humanum sit Qui repraesentatur, ita Qui intelligitur {26}per quem unxit Jehovah, docet Ipse Dominus apud Lucam iv 18-21. 10 Sexto, quod postea unxerint reges, et quod illi dicti fuerint uncti Jehovae, constat ex pluribus locis in Verbo, ut 1 Sam. x l, xv 1, 17, (x)xvi 3, 6, 12, xxiv 7, 11 [A.V. 6, 10], xxvi 9, 11, 16, (x)23; 2 Sam. 1 16, ii 4, 7, v 3, xix 22 [A.V. 21]; 1 Reg. i 34, {27}45, xix 15, 16; 2 Reg. ix 3, xi 12, xxiii 30; Threni iv 20; Hab. iii 13; Ps. ii 2, 6; Ps. xx (x)7 [A.V. 6]; Ps. xxviii 8; Ps. xlv (x)8 [A.V. 7]; Ps. lxxxiv (x)10 [A.V. 9]; Ps. lxxxix (x)21, 39, 52 [A.V. 20, 38, 51]; Ps. cxxxii 17; et alibi; causa quod unxerint reges, erat ut repraesentarent Dominum quoad judicium ex Divino Vero, quapropter in Verbo per `reges' significantur vera Divina, videatur n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148. Quod reges dicti fuerint uncti Jehovae, et quod ideo sacrosanctum 11 fuerit laedere illos, erat causa quia per unctum Jehovae {28} intelligitur Dominus quoad Divinum Humanum, tametsi quoad sensum litterae applicatur regi qui oleo unctus, Dominus enim cum in mundo fuit, fuit ipsum Divinum Verum quoad Humanum, et fuit ipsum Divinum Bonum quoad ipsum Esse vitae Suae, quod apud hominem vocatur anima ex patre, conceptus enim {29}fuit (c)ex Jehovah; Jehovah in Verbo est Divinum Bonum Divini Amoris, quod est Esse omnium vitae; inde est quod solus Dominus fuerit Unctus Jehovae ipsa essentia et ipso actu, quoniam Divinum Bonum fuit in Ipso, et Divinum Verum procedens ex illo Bono in Humano Ipsius cum fuit in mundo, videantur loca citata n. 9194, 9315 fin., reges autem terrae non fuerunt uncti Jehovae, sed repraesentarunt Dominum, Qui solus Unctus Jehovae, ac ideo sacrosanctum fuit laedere reges terrae propter unctionem; at unctio regum terrae fiebat per oleum, unctio autem Domini quoad Divinum Humanum facta est per ipsum Divinum Bonum Divini Amoris {30} quod oleum {31}repraesentabat; inde est quod dictus fuerit Messias et Christus, Messias in lingua {32}Hebraea significat unctum, similiter Christus in lingua Graeca, Joh. i 42 [A.V. 41], iv 25; ex his 12 constare potest quod ubi in Verbo dicitur `Unctus Jehovae,' intelligatur, Dominus, ut apud Esaiam, Spiritus Domini Jehovih super Me, ideo unxit Jehovah Me ad evangelizandum pauperibus; misit Me ad obligandum fractos corde, ad praedicandum captivis libertatem, lxi 1;
quod Dominus quoad Divinum Humanum sit Quem unxit Jehovah constat apud Lucam, {33} ubi Dominus id aperte dicit his verbis, Traditus est Jesu liber Esaiae prophetae; et revolvit librum, et invenit locum ubi erat scriptum, Spiritus Domini super Me, propter quod unxit Me ad evangelizandum pauperibus misit Me, ad sanandum contritos corde, ad evangelizandum vinctis remissionem, et caecis visum, ad dimittendum sauciatos cum remissione, ad praedicandum annum Domini acceptum; postea convolvens librum, dedit ministro, ac consedit, omnium autem in synagoga oculi erant detenti in Ipsum; coepit dicere ad illos, Hodie impleta est scriptura haec in auribus vestris, vi 17-21:
{34}apud Danielem, 13 Scito ergo et percipito, ab exitu Verbi usque ad restituendum, et ad aedificandum Hierosolymam usque ad Messiam principem, septimanae septem, ix 25;
`aedificare Hierosolymam' est instaurare Ecclesiam, `Hierosolyma' enim est Ecclesia, n. 3654; `Messias princeps' seu Unctus est Dominus quoad Divinum Humanum: apud eundem, Septimanae septuaginta decisae sunt ad obsignandum visionem et prophetam, et ad unguendum sanctum sanctorum, ix 24;
`obsignare visionem et prophetam' est concludere illa quae in Verbo de Domino dicta fuerunt ac complere illa, `ungere sanctum sanctorum' est {35}Divinum Humanum Domini in Quo fuit Divinum Bonum Divini Amoris, seu Jehovah. 14 Per `Unctum Jehovae' in sequentibus locis {36} etiam intelligitur Dominus: apud Davidem, Constiterunt reges terrae, et dominatores consultarunt una contra Jehovam et contra Unctum Ipsius: (m)Ego unxi regem Meum super Zionem montem sanctitatis Meae,(n) Ps. ii 2, 6;
`reges terrae' sunt falsa, et `dominatores' sunt mala, quae ab infernis, contra quae Dominus cum fuit in mundo, pugnavit, et quae vicit ac subjugavit; `Unctus Jehovae' est Dominus quoad Divinum Humanum, ex illo enim pugnavit; `Zion mons sanctitatis' super quem dicitur `unctus in regem' est regnum caeleste, quod est in bono amoris; hoc 15 regnum est intimum caeli et intimum Ecclesiae: apud eundem, Inveni Davidem servum Meum, oleo sanctitatis unxi eum, Ps. lxxxix 21 [A.V. 20];
per `Davidem' ibi intelligitur Dominus, ut quoque alibi, videatur n. 1888; `oleum sanctitatis quo Jehovah unxit Eum' est Divinum Bonum Divini Amoris, n. 886, 4582, 4638; quod sit Dominus Qui per `Davidem' ibi intelligitur, patet ab illis quae ibi praecedunt, et quae ibi sequuntur, dicitur enim, Locutus es in visione de Sancto tuo; ponam in mari manum Ejus, et in fluviis dextram Ejus; Ille vocabit Me, Pater meus Tu; etiam Ego primogenitum dabo Eum, altum regibus terrae; ponam in aeternum semen Ejus, et thronum Ejus sicut dies caelorum, vers. 20, 26-30 [A.V. 19, 25-29];
16 praeter plura: similiter alibi apud eundem, In Zione germinare faciam cornu Davidi, disponam lucem Uncto Meo; hostes ejus induam pudore, et super Ipsum florebit corona Ipsius, Ps. cxxxii 17, 18;
`quod etiam ibi Dominus per Davidem intelligatur, patet ab illis quae ibi praecedunt, ubi dicitur, Ecce audivimus de Eo in Ephrata, invenimus Eum in agris silvae; intrabimus in habitacula Ejus, incurvabimus nos scabello pedum Ejus; sacerdotes Tui induentur justitia, et sancti Tui jubilabunt, propter Davidem servum Tuum, ne avertas facies Uncti Tui, vers. 6-9 seq.;
ex quibus constare potest quod Dominus quoad Divinum Humanum Suum ibi intelligatur per Davidem, Unctum Jehovae: apud Jeremiam, 17 Super montibus insectati sunt nos, in deserto insidiati sunt nobis; spiritus narium nostram, Unctus Jehovae; captus est in foveis eorum, de quo dixeramus, In umbra {37}Illius vivemus inter gentes, Threni iv 19, 20;
ibi etiam per `Unctum Jehovae' intelligitur Dominus, agitur enim ibi de impugnatione Divini Veri a falsis et malis, quod significatur per quod super montibus insectati sint, et in deserto insidiati {38}; `spiritus narium' est ipsa vita caelestis quae a Domino, {30}n. 9818. {40}Ex his nunc sciri potest cur tam sacrosanctum {41}fuit laedere 18 Unctum Jehovae, ut etiam patet ex Verbo, ut in Libro 1 Schemuelis, Dixit David, Absit a Jehovah mihi, si fecero verbum hoc Domino meo, uncto Jehovae, et mittam manum meam in eum, quia unctus Jehovae Ille, {42} xxiv 7, 11 [A.V. 6, 10]:
et alibi, Dixit David ad Abischaium, Ne perde eum, {43}nam quis miserit manum in unctum Jehovae, et innocens sit? xxvi 9:(n) in Libro 2 Schemuelis, Dixit David ad illum qui dixit se occidisse Schaulem, Sanguis tuus super capite tuo, quia dixisti, Occidi unctum Jehovah, i 16:
et alibi, Dixit (x)Abischai, Num propter hoc non occidetur Schimei quod maledixit uncto Jehovae, xix 22 [A.V. 21];
quod Schimei ideo (x)Schelomonis jussu interfectus sit, videatur 1 Reg. ii 36-fin. 19 Septimo, quod usu communi receptum fuerit semet et alios ungere ad testificandum animi laetitiam ac benevolentiam, constat a sequentibus his locis: apud Danielem, Ego Daniel fui lugens tribus septimanis, panem desideriorum non comedi, ac caro et vinum non venit ad os meum, et {44}ungendo non unctus sum, usque dum implerentur tres septimanae dierum, x [2,] 3:
apud Matthaeum, Tu quando jejunas, unge caput tuum, et faciem tuam lava, ne appareas hominibus jejunare, sed Patri tuo in occulto, vi 17;
`jejunare' est in luctu esse: apud Amos, Qui bibunt ex scyphis vini, et ex primitiis oleorum se ungunt, sed super confractione Josephi non afficiuntur dolore, vi 6:
apud Ezechielem, Lavi te aquis, et ablui sanguines tuos, et unxi te oleo, xvi 9; ibi de Hierosolyma, per quam significatur Ecclesia: apud Micham, Calcabis olivam, sed non unges te oleo, vi 15:
apud Moschen, Oleae erunt tibi in omni termino tuo, sed oleo non unges te, quia excutietur oliva tua, Deut. xxviii 40:
20 apud Esaiam, Ad dandum illis cidarim pro cinere, oleum gaudii {45}pro luctu, lxi 3:
apud Davidem, Unxit te Deus tuus oleo laetitiae {46}prae sociis tuis, Ps. xlv 8 [A.V. 7]:
apud eundem, (m)Disponis ante me mensam coram inimicis meis; pinguefacis oleo caput meum, Ps. xxiii 5:(n) apud eundem, Exaltabis sicut monocerotis cornu meum, consenescam in oleo viridi, Ps xcii 11 [A.V. 10]:
(m)apud eundem, Vinum (x)laetificat cor hominis, ad exhilarandum facies oleo, Ps. civ 15:(n) apud Marcum, Discipuli exeuntes unxerunt oleo multos infirmos, ac sanaverunt, vi 13:
apud Lucam, Jesus ad Simonem, Ingressus sum in domum tuam; et oleo caput Meum non unxisti, haec vero unguento unxit pedes Meos, vii [44,] 46;
ex his patet quod usu receptum fuerit ungere semet et alios oleo; non oleo sanctitatis, quo ungebantur {47}sacerdotes, reges, altare, et tabernaculum, sed oleo communi, ex causa quia hoc oleum significabat laetum et faustum quod est amoris boni; oleum autem sanctitatis significabat Divinum Bonum, de quo dicitur, Super carnem hominis non fundetur, et in qualitate ejus non facietis sicut illud, sanctum erit vobis: vir qui praeparaverit sicut illud, aut qui dederit ex eo super alienum, excidetur e populis suis, Exod. xxx 32, 33, 38. @1 hoc est$ @2 i nempe$ @3 cultus$ @4 Ecclesiae$ @5 influit enim$ @6 illud$ @7 i illo$ @8 posuerat$ @9 i dicit,$ @10 d et i ac$ @11 sint IT$ @12 , et quod$ @13 proprium, etiam$ @14 i etiam$ @15 praecipue$ @16 i ipse$ @17 et quia$ @18 illud Regnum$ @19 repraesentaret altered to repraesentaverit A, repraesentarent [repraesentaverit probably intended] I, repraesentaret T$ @20 i et$ @21 hoc est, illa quae$ @22 ad$ @23 i ipsum$ @24 Divinum Verum$ @25 id$ @26 apud Esajam prophetam$ @27 35 IT$ @28 i in Verbo$ @29 erat$ @30 i in Ipso$ @31 repraesentavit$ @32 originali$ @33 i Cap. iv 18 , 19, 20,$ @34 i similiter$ @35 Divinum Verum a Divino Bono, quod fuit Dominus quoad Humanum cum in mundo$ @36 i his$ @37 Ipsius$ @38 i sint$ @39 quapropter Ille per unctum Jehovae intelligitur$ @40 inde nunc$ @41 erat$ @42 i 1 Sam.$ @43 quis namque$ @44 unguendo$ @45 loco$ @46 pro IT$ @47 sancta, sacerdotes et reges$