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.

9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.