9680. And the veil shall divide for you between the holy and the holy of holies. That this signifies between spiritual good which is the good of charity toward the neighbor 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, is evident from the signification of “the holy,” as being the good that reigns in the middle heaven; and from the signification of “the holy of holies,” as being the good that reigns in the inmost heaven. That this good is the good of love to the Lord and the good of mutual love; and that the former, namely, the good that reigns in the middle heaven, is the good of charity toward the neighbor and the good of faith in the Lord, is evident from all that has been shown concerning each kind of good, celestial and spiritual, in the passages cited above (see n. 9670). The good of love to the Lord in the inmost heaven is the internal good there, and the good of mutual love is the external good there. And the good of charity toward the neighbor is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In each heaven there is an internal and an external, just as there is in the church, which is both internal and external (as may be seen above, n. 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375).

[2] All good is holy, and all truth is holy insofar as it has good in it. Good is called “holy” from the Lord, because the Lord alone is holy, and because from Him is all good and all truth (n. 9229, 9479). From this it is evident why the Habitation is called “the holy; and why the ark in which was the Testimony is called “the holy of holies;” for the Testimony denotes the Lord Himself as to Divine truth (n. 9503); and “the ark” denotes the inmost heaven where the Lord is (n. 9485). The Lord is also in the middle heaven; but He is more fully present in the inmost heaven; for they who are conjoined with the Lord by the good of love are with Him; but they who are conjoined with the Lord by the good of faith are indeed with Him, but more remotely. In the middle heaven there is conjunction with the Lord through faith implanted in the good of charity toward the neighbor. From all this it is evident why the Habitation that was outside the veil is called “the holy;” and why the Habitation that was within the veil is called “the holy of holies.”

[3] That it is the Lord from whom is all the holy, and that He is the very holy of holies, is evident in Daniel:

Seventy weeks have been decreed upon My people, to anoint the holy of holies (Daniel 9:24).

Who shall not fear Thee, O Lord, and glorify Thy name? For Thou only art holy (Revelation 15:4).

Therefore also the Lord is called “the Holy One of Israel” (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). Therefore among the sons of Israel whatever represented the Lord, or the good and truth which proceed from Him, after inauguration was called “holy,” for the reason that the Lord alone is holy. The “Holy Spirit” in the Word is also the holy which proceeds from the Lord.

9088. He shall pay silver to its master. That this signifies by truth appertaining to him whose good or truth in the natural has been perverted, is evident from the signification of “silver,” as being truth (see n. 1551, 2048, 5658, 6112, 6914, 6917, 7999); of “giving silver,” as being to redeem by means of truth (n. 2954); and from the signification of “its master,” namely, of him whose ox or ass had fallen into the pit, as being the one whose good or truth in the natural has been perverted; for “an ox” denotes good in the natural, and “an ass” denotes truth there (n. 9065, 9086); and “to fall into a pit” denotes to pervert these (n. 9086).

[2] The case herein is this. If good or truth is being perverted by means of falsity, then that which has been perverted must be amended by means of truth; within the church by means of truth from the Word, or from doctrine which is from the Word. The reason why this must be so, is that truth teaches what is evil and what is false, and in this way the man sees and acknowledges it; and when he sees and acknowledges, he can then be amended. For the Lord flows into those things in man which the man knows; but not into those things which he does not know; and therefore He does not amend what is evil or what is false until the man has been instructed that it is evil or false. From this it is that those who do the work of repentance must see and acknowledge their evils, and thus live a life of truth (see n. 8388-8392). The case is the same with purifications from the evils of the love of self and the love of the world. Purifications from these loves cannot possibly be effected except by means of the truths of faith, because these teach that all concupiscences are from these loves. It was for this reason that among the Israelitish and Jewish nation circumcision was performed by means of a knife of stone; for “circumcision” signified purification from these filthy loves; and the “knife of stone” by which it was performed signified the truth of faith (n. 2799, 7044). Moreover man is regenerated by means of the truths of faith (n. 8635-8640, 8772). This was signified by the “washings,” whereby in olden time they were cleansed. The same is also signified at this day by the waters of baptism, for “waters” signify the truths of faith by means of which evils are removed (n. 739, 2702, 3058, 3424, 4976, 7307, 8568), and “baptism” signifies regeneration (n. 4255, 5120).

[3] From all this it is evident how erroneously those think who believe that evils or sins in man are wiped away, as the impurities of the body are washed away by water, and that those were cleansed as to the interiors who in old time were washed with water according to the statutes of the church, and also that at the present day men are saved by being baptized; when yet in old time washings merely represented the cleansing of the interiors; and “baptism” signifies regeneration, the “waters” thereof denoting the truths of faith whereby man is cleansed and regenerated, for evils are removed by their means. Baptism is for those who are within the church, because these have the Word, in which are the truths of faith through which man is regenerated.