10284.“也不可按这调和之法作与此相似的”表不可有人的努力所制造的仿品。这从“按这调和之法作与此相似的”的含义清楚可知，“按这调和之法作与此相似的”，也就是用同样的香料作类似的油，是指通过人的努力在它的仿品上做准备。这些话表示这些事，这从内义上的思路可推知，因为经上先是说“不可倒在人的肉身上”，这句话表示不可将主的东西赋予人的自我，或人自己的东西；接着经上说“你们也要以它为圣”。而一个人通过自己的努力所做的任何事都是始于他的自我，或他自己的东西，是不神圣的。原因在于，人出于他的自我，或他自己的东西所作的任何努力完全就是邪恶所产生的虚假，因为它以自我和世界为目的，而不是以邻舍和神为目的；这也解释了它为何被称为一个“仿品”。
此处的情形是这样的：凡从主而来的，都是良善和真理。但人在模仿它的时候所制造的良善和真理并不是良善和真理。原因在于，一切良善和真理都凭所关注的目的而拥有生命在里面。一个始于人的目的完全是自私的；而来自主的良善和真理是为了作为目的的良善和真理本身，因而是为了主而存在的，因为一切良善和真理皆来自主，或说主是一切良善和真理的源头。在人那里，目的就是他自己，因为它构成他的意愿和他的爱；事实上，一个人以他所爱和所意愿的为目的。人里面源于他自己的一切爱都是对自我的爱和为了自我而对世界的爱；但人里面源于主的爱则是对邻舍的爱和对神的爱。这两种爱之间的差别就像地狱和天堂之间的差别那样大。此外，对自我的爱和为了自我而对世界的爱在地狱掌权，并构成地狱；而对邻舍的爱和对主的爱则在天堂掌权，并构成天堂。而且，一个人的爱如何，他就如何，并永远如何；事实上，爱构成一个人意愿的全部，并由此构成他的理解力的全部，因为构成意愿的爱不断流入理解力，点燃并光照它。正因如此，当那些爱邪恶的人在自己里面思考时，他们的思维就由与他们所爱的邪恶相一致的虚假构成，尽管在世人面前，他们出于伪善而以不同的方式说话，有些人则出于说服性的信仰说话，关于说服性信仰的性质，可参看前文（9364，9369节）。
要知道，一个人能通过自己的努力在世人面前模仿神性事物本身，把自己表现得像一位光明天使。但主与天使看到的，不是他所表现的外在，而是内在；当这内在来自自我，或人自己的东西，或说自我是它的源头时，它就是污秽的。这种人里面只有属世之物，根本没有属灵之物。他们仅在属世之光中看一切事物，在天堂之光中则一无所见；事实上，他们并不知道何为天堂之光，也不知道何为属灵之物。他们的一切内层或说内在能力都转化为外在事物，几乎和动物的内层一样；他们也不允许自己被主提升到更高事物。然而，人比动物优越，拥有一种特殊的能力，即他能被主提升到天堂和主那里，从而被主引导。凡为了良善和真理而爱良善和真理，也就是爱邻舍和神的人都以这种方式被提升；因为从一般意义上说，邻舍是良善和真理；从较低意义上说，邻舍是公义和公平，因为神是它们的源头。
由此可见什么叫通过人的努力模仿神性事物。在圣言的各个地方，经上以“埃及”和“法老”来描述这样的人；因为“埃及”和“法老”表示属于属世人的记忆知识。经上还以“亚述”来描述他们，“亚述”表示基于记忆知识的推理（关于“埃及”，可参看9340，9391节提到的地方；关于“亚述”，可参看1186节）。
在灵人当中有大量灵人能通过自己的努力和狡猾模仿神性事物；因为他们假装诚实、正直和虔诚，并且如此狡猾，以至于连善灵也要被引入歧途，除非主光照或启示他们，使他们能看清这些灵人的内层是什么样子。当这些内层被揭开时，善灵都充满恐惧并逃离。不过，这些灵人会被剥去表面的伪装，并被带入他们那魔鬼般的内层；在这种情况下，他们自动沉入地狱。关于这些灵人的详情，可参看下文（10286节）。
Potts(1905-1910) 10284
10284. And in the quality thereof ye shall not make any like it. That this signifies no imitation from the study of man, is evident from the signification of "making any like it in quality," that is, making the like oil by means of the like spices, as being to prepare in imitation by the study of man. That these things are signified by these words, follows from the connection of the things in the internal sense; for it is said first, that it should "not be poured upon the flesh of man," by which is signified that which is not communicative to what is man's own; and next that it shall be "holy unto you;" whereas that which is made from man, and by his study, is made from what is his own, and is not holy, because study from what is man's own is nothing but falsity from evil, for it regards itself and the world as the end, and not the neighbor and God; and therefore it is called "imitation." [2] The case herein is this. Everything that is from the Lord is good and true. But the good and truth in imitation of this by man is not good and true, for the reason that everything good and true has life in it from its end. An end from man is merely for the sake of himself; whereas that which is good and true from the Lord is for the sake of good itself and truth itself as ends, thus for the sake of the Lord, because everything good and true is from Him. With man the end is himself, for it is his will, and it is his love; because that which a man loves, and that which he wills, this he has as his end. All the love with man from man is the love of self and the love of the world for the sake of self; but the love with man from the Lord is love toward the neighbor and love to God. The difference between these loves is as great as that between hell and heaven; and indeed the love of self, and the love of the world for the sake of self, reign in hell and are hell; whereas love toward the neighbor and love to the Lord reign in heaven and are heaven. Moreover, a man is such, and such remains to eternity, as is his love; for love is everything of man's will, and from this of his understanding, because the love which makes the will continually flows into the understanding, and kindles it, and enlightens it. From this it is that when those who love what is evil are thinking by themselves, they think what is false in conformity with the evil of their love; although before men they speak differently, from hypocrisy, and some from persuasive faith, the quality of which may be seen above (n. 9364, 9369). [3] Be it known that before men a man is able by study to imitate Divine things themselves, and to present himself as an angel of light; whereas before the Lord and before the angels the external form does not appear, but the internal; and when this is from what is man's own, it is filthy. Within such persons there is merely what is natural, and nothing spiritual; they see only from natural light, and not at all from the light of heaven. Nay, they do not know what the light of heaven is, and what the spiritual is, for all their interiors are turned outward, almost like the interiors of animals, nor do they suffer themselves to be raised upward by the Lord; when yet man possesses this special privilege above the beasts, that he is capable of being raised by the Lord to heaven and to the Lord, and thus of being led. All those are so raised who love good and truth for the sake of good and truth, which is the same as loving the neighbor and God; for in a general sense the neighbor is what is good and true, and in a lower sense what is just and right; and moreover God is what is good and true, and what is just and right, because these are from God. [4] From all this it can be seen what it is to imitate Divine things by the study of man; the quality of those who do this is described in the Word throughout by "Egypt" and "Pharaoh," for by "Egypt" and "Pharaoh" are signified the memory-knowledges that belong to the natural man; and it is also described by "Asshur," by whom is signified reasoning from memory-knowledges (concerning "Egypt" see the places cited in n. 9340, 9391; and concerning "Asshur," n. 1186). [5] Among spirits there are great numbers who imitate Divine things by study and art; for they counterfeit what is sincere, upright, and pious, insomuch that good spirits would be led astray unless the Lord enlightened them, and made them see the interiors of those who would lead them astray, at the sight of which the good are seized with horror, and flee away. But such spirits are stripped of their externals, and are let into their interiors which are diabolical, and thus of themselves they sink down into hell. (More may be seen concerning these spirits in a following article, n. 10286.)
Elliott(1983-1999) 10284
10284. 'And as to the composition of it, you shall not make any other like it' means no imitations produced by human endeavour. This is clear from the meaning of 'as to the composition, making some like it' - that is, making a similar oil with similar spices - as making a preparation in imitation of it by means of human endeavour. This meaning of these words follows from the train of thought in the internal sense; for first it says, 'It shall not be poured onto the flesh of a person', which means no imparting [of what is the Lord's] to a person's proprium or self, and finally, 'it shall be holy to you'. But anything done by a person, by his own endeavour, begins in his proprium or self and is unholy. The reason is that any endeavour a person makes from his proprium consists entirely of falsity arising from evil, since it has self and the world, not the neighbour and God, as its end in view, which also explains why it is called an imitation.
[2] The implications of all this are that everything which comes from the Lord is good and true; but anything good or true produced by man in imitation of it is neither good nor true. The reason for this is that everything good and true has life within it by virtue of the end in view. An end that begins in man is entirely selfish; but that which is good and true, coming from the Lord, exists for the sake of goodness and truth themselves as ends in view, and so for the Lord's sake, because the Lord is the source of everything good and true. With man the end in view is himself, since it constitutes his will and his love; for what a person loves and wills he has as his end in view. All the love in a person that originates in himself is self-love and a selfish love of the world; but the love in a person that originates in the Lord is love towards the neighbour and love to God. The difference between the two kinds of love is as great as that between hell and heaven. Furthermore self-love and a selfish love of the world reign in hell and constitute hell, whereas love towards the neighbour and love to the Lord reign in heaven and constitute heaven. Also a person's character is such and remains forever such as his love is; for love composes the whole of a person's will, and consequently of his understanding since the love that constitutes the will flows unceasingly into the understanding, kindling it and illuminating it. So it is that when those who love evil think within themselves, their thoughts consist of falsity that is in keeping with the evil they love, though they are moved by hypocrisy to express different ideas to others; some are moved by faith that is no more than persuasion, for the nature of which, see 9364, 9369.
[3] It should be recognized that by his own endeavour a person is able to simulate what is actually Divine and to present himself before others as an angel of light. But what is seen by the Lord and by angels is not the outward form he presents but the form that exists inwardly, which is foul when the proprium is the source of it. With people like this everything within them is merely natural and not at all spiritual. They see everything in natural light alone and nothing in the light of heaven; indeed they do not know what the light of heaven is, nor what anything spiritual is. All their inner powers are turned to things of an external nature, in almost the same way as those of living creatures are; nor do they allow themselves to be raised by the Lord to anything higher. Yet the human being, superior to animals, has a special ability, namely the ability to be raised by the Lord towards heaven and the Lord, and so be led by Him. All those are raised in this manner who love goodness and truth for their own sake, which is the same thing as loving the neighbour and God since in a general sense the neighbour means that which is good and true, and in a lower sense that which is right and fair; and also God constitutes what is good and true, and what is right and fair, since God is the source of them.
[4] From all this it may be seen what imitating Divine things by human endeavour is. In places throughout the Word 'Egypt' and 'Pharaoh' are used to describe people such as this; for factual knowledge belonging to the natural man is meant by 'Egypt' and 'Pharaoh'. 'Asshur' too, meaning reasoning based on factual knowledge, is used to describe them. Regarding 'Egypt', see in the places referred to in 9340, 9391; and regarding 'Asshur', 1186. Among spirits there are very many who by their own endeavour and cunning can imitate what is Divine; for they counterfeit sincerity, uprightness, and godliness, so cunningly that good spirits would be led astray unless the Lord enlightened them and enabled them to see what the interiors of those other spirits are like. And when these interiors are revealed the good spirits are filled with horror and run away. But such spirits are stripped of their outward pretences and brought into a state in which their devilish interiors are laid bare; and in this condition they sink automatically into hell. For more about these spirits, see paragraph 10286 below.
Latin(1748-1756) 10284
10284. `Et in qualitate ejus non facietis sicut illud': quod significet non imitationem ex studio hominis, constat ex significatione `in qualitate {1} facere sicut illud' seu {1} facere simile oleum per similia aromata, quod sit ad imitationem parare ex studio hominis; quod haec per illa verba significentur, consequitur ex serie rerum in sensu interno, nam dicitur primum quod non fundetur super carnem hominis, per quod significatur quod non communicativum sit cum proprio hominis; et dein, quod id sanctum erit vobis; at quod ex homine fit et ex ejus studio, id ex ejus proprio fit {2}et non est sanctum, quia studium ex proprio hominis non est nisi quam falsum ex malo, spectat enim se et mundum pro fine et non proximum et Deum; ideo quoque dicitur imitatio. [2] Cum hoc ita se habet: omne id est bonum et verum quod est a Domino, at bonum et verum ad imitamen ejus ab homine non est bonum et verum; causa est quia omne bonum et verum vitam in se {3}habet ex fine; finis ab homine non est nisi propter se, at bonum et verum a Domino est propter ipsum bonum et {4} verum ut fines, ita propter Dominum, {5}quoniam a Domino omne bonum et verum; finis apud hominem est ipse homo, nam est voluntas ejus et est amor ejus, {6}quod enim homo amat et quod vult, hoc pro fine habet; omnis amor apud hominem {7}ab homine est amor sui, (c)et amor mundi propter se, at amor apud hominem a Domino est amor erga proximum et amor in Deum; inter amores illos tanta est differentia quanta est inter infernum et caelum; et quoque amor sui et amor mundi propter se {8}regnant in inferno et {9}sunt infernum, at amor erga proximum et amor in Dominum {8}regnant in caelo et {9}sunt caelum; homo etiam talis est, et talis manet in aeternum, qualis est ejus amor, nam {10}amor est {11}omne voluntatis hominis, et {12}inde intellectus ejus, {5}quoniam amor, (x)qui {13}facit voluntatem, jugiter influit in intellectum, et accendit illum, et illustrat illum; inde est quod qui amant malum cogitent falsum {14}a malo amoris conforme cum cogitant {15}secum, tametsi aliter loquuntur coram hominibus ex hypocrisi, et quidam ex fide persuasiva, {16}quae qualis sit, videatur n. (x)9364, 9369. [3] Sciendum est quod homo imitari possit ex studio ipsa Divina, et se sistere lucis {17}angelum coram hominibus, at coram Domino, et coram angelis non apparet forma externa sed interna, quae cum ex proprio est, foeda est{18}; intus apud {19}tales est mere naturale et nihil spirituale; ex luce naturali {20}solum vident, et nihil ex luce caeli; immo nec sciunt quid lux caeli et quid spirituale; omnia enim interiora eorum vertuntur extrorsum, paene sicut interiora animalium, nec patiuntur elevari {21}sursum a Domino; cum tamen homo (x)prae bestiis id peculiare habet, quod elevari possit ad caelum et ad Dominum a Domino, et sic duci; omnes illi ita elevantur qui amant bonum et verum propter bonum et verum, quod idem est, ac amare proximum et Deum, nam proximus in communi sensu est bonum et verum, ac in inferiore {22}est justum et rectum; et quoque Deus est bonum et verum, ac justum et rectum, quoniam a Deo sunt. [4] Ex his constare potest quid sit imitari Divina ex studio hominis; quales illi sunt, in Verbo passim {23}describitur per Aegyptum et {24} Pharaonem, nam per `Aegyptum et Pharaonem' significantur scientifica quae naturalis hominis; et quoque per `Aschurem,' per quem significatur ratiocinatio ex scientificis; de `Aegypto' videatur in locis citatis n. 9340, 9391, et de `Aschure,' n. 1186. [5] Inter spiritus sunt perplures qui imitantur Divina studio et arte, mentiuntur enim sincera, proba, pia, usque adeo ut boni spiritus seducerentur nisi Dominus illustraret illos et faceret videre eorum interiora, quae cum apparent, horrent boni, et aufugiunt; sed tales exuuntur externis (c)ac immittuntur in sua interiora, quae {25}diabolica, et sic a seipsis delabuntur in infernum. {26}Plura de his videantur in articulo sequente n. 10,286. @1 i non$ @2 nec$ @3 Before vitam$ @4 i ipsum$ @5 nam$ @6 nam quod$ @7 quod ex$ @8 regnat$ @9 est$ @10 i ut supra dictum est,$ @11 voluntas ejus$ @12 quoque est$ @13 voluntatis$ @14 (d)malo amori$ @15 in se$ @16 de qua$ @17 angelos$ @18 i, qualis forma infernalium sunt$ @19 (m)qui ex proprio cogitant et volunt(n)$ @20 omnia$ @21 illa introrsum$ @22 sphaera$ @23 describuntur$ @24 i per$ @25 foeda$ @26 Continuatio de his videatur in sequenti articulo$