9680. 'And let the veil be for you a divider between the holy place and the holy of holies' means between spiritual good - which is the good of charity towards the neighbour and the good of faith in the Lord - and celestial good, which is the good of love to the Lord and the good of mutual love. This is clear from the meaning of 'the holy place' as the good reigning in the middle heaven; and from the meaning of 'the holy of holies' as the good reigning in the inmost heaven. The fact that the latter good is the good of love to the Lord and the good of mutual love, and that the former good - the good reigning in the middle heaven - is the good of charity towards the neighbour and the good of faith in the Lord, is evident from all that has been shown in the places referred to in 9670 regarding both kinds of good, celestial and spiritual. The good of love to the Lord in the inmost heaven is the internal good there, while the good of mutual love is the external good there; but the good of charity towards the neighbour is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In both heavens there is an internal and an external, as there is in the Church. Regarding the Church, that this is internal and external, see 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375.

[2] All good is holy, and so is all truth to the extent that it has good within it. Good is said to be holy and from the Lord because the Lord alone is holy and He it is from whom all good and all truth come, 9229, 9479. From this it is evident why the dwelling-place is called the holy place and the ark containing the Testimony is called the holy of holies. For the Testimony is the Lord Himself in respect of Divine Truth, 9503, and the ark is the inmost heaven where the Lord is, 9485. The Lord is indeed present in the middle heaven, but more immediately so in the inmost heaven. For those who have been joined to the Lord through the good of love are with Him, whereas those who have been joined to the Lord through the truth of faith are indeed with Him, but more remotely. In the middle heaven they are joined to the Lord through faith implanted in the good of charity towards the neighbour. From all this it evident why the dwelling-place outside the veil is called the holy place and the dwelling-place inside the veil is called the holy of holies.

[3] The fact that the Lord is the Source of everything holy and that He is the real 'Holy of Holies' is clear in Daniel,

Seventy weeks have been decreed concerning your ¹ people, to anoint the Holy of Holies. ² Daniel 9:24.

And in the Book of Revelation,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

Therefore also the Lord is called the Holy One of Israel in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18; 2 Kings 19:22; and elsewhere. Anything whatever therefore among the children of Israel which represented the Lord, or the goodness and truth that emanate from Him, was called holy once it had been dedicated, because the Lord alone is holy. The Holy Spirit in the Word is also that which is holy, emanating from the Lord.

Poznámky pod čarou:

10069. 'And he and his garments shall be holy, and his sons and the garments of his sons' means thus all Divine things in the heavens. This is clear from the meaning of 'holy' as that which emanates from the Lord - because He is the only Holy One, dealt with in 9229, 9479, 9680, 9818, 9820, 9956, 9988 - thus as that which is Divine; and since Aaron and his garments, and his sons and their garments, represented the holy or Divine things in the heavens, spoken of above in 10067, 10068, they mean all Divine things in the heavens. Clearly Aaron, his sons, and their garments were called holy on account of their representation of things holy and Divine, for everyone who gives proper thought to the matter can see that neither a ram's blood nor anointing oil can sanctify anyone. Blood and oil are lifeless objects and so cannot have an effect on a person inwardly. Only the truths of faith and the good of love received from the Lord and offered back to the Lord, thus Divine things, have an effect on a person's interiors; these Divine things are what sanctify, for they alone are holy.