10276. 'And you shall sanctify them, and they shall be the holy of holies' means consequently the inflow and presence of the Lord within the worship of the representative Church. This is clear from the meaning of 'being sanctified' as representing the Lord in respect of the Divine Human, and the reception of Divine Good and Divine Truth from Him, for the Lord alone is holy and therefore that alone is holy which emanates from Him, from which it is evident that 'being sanctified' also means the inflow and presence of the Lord within the worship of the representative Church;

'Being sanctified' means representing the Lord in respect of the Divine Human, see 9956, 9988, 10069.

It also means the reception of Divine Good and Divine Truth from Him, 8806, 9820, 10128.

The Lord alone is holy, and that alone is holy which emanates from Him, 9229, 9479, 9680, 9818.

Thus holy things among the Israelite and Jewish nation were holy in a representative fashion, 10149, and from the meaning of 'the holy of holies' as celestial Divine Good, dealt with in 10129.

[2] From all this it is evident that all those things which had been anointed were called 'the holy of holies' by virtue of the inflow and presence of the Lord's Divine Human. And whenever the Lord flows in and becomes present He does so by a path that is direct, and also in the lower heavens by one that is indirect, through celestial good, which is the inmost heaven's good. Therefore to the extent that the levels of good in the lower heavens contain and store celestial good, which is the good of love to the Lord, they are indeed good. This is why things which had been anointed were called 'the holy of holies'. Regarding the Lord's flowing in directly and indirectly, see in the places referred to in 9682, 9683.

[3] To have any knowledge of the nature of these things a person must know what a representation is and what a representative Church is. What they are has been shown extensively in the places referred to in 9229, 9280, 10030; but since few at the present day know what they are, let something more be said to shed further light on the subject. In the inmost heavens there exist among the angels affections for goodness and truth derived from the Lord, which compose those angels' life and bliss. These affections manifest themselves in the lowest heaven within outward forms, which are countless and infinitely various; whatever the eyes of those in that heaven behold there springs from them. These forms are representative of more internal things, which are affections for goodness and truth and are called celestial and spiritual things.

[4] Good spirits, who perceive the holy things of heaven within those representative forms existing as subjects ¹ , have their inner feelings stirred by them. They see, for example, parks or gardens with countless species of trees and fruits, also rose gardens, lawns, fields with crops, houses, palaces, and very many other sights. All these correspond to the affections for goodness and truth which, derived from the Lord, exist in higher heavens. Representative forms also exist in these higher heavens, but they are immeasurably superior in perfection, delightfulness, and rapture to such forms in the lowest heaven. These representative forms are what the saying that no eye has ever seen such things refers to; and if any description of them were given it would surpass human belief.

[5] From all this it may be recognized what representative forms are. All those which had been established among the Israelite nation were similar to the ones in the lowest heaven, but had less perfection because they existed in the natural world. Such forms comprised the tent of meeting together with the ark, the table on which the loaves of the Presence were laid, the lampstand and its lamps, and the altar of incense; the garments of Aaron and his sons; at a later time, the temple together with the sanctuary in it, where the ark with the mercy-seat and cherubs above it was; the bronze sea, the lavers, and similar objects. More however, beyond numbering, appear in the lowest heaven; but these have greater excellence and perfection. That heaven was where the Lord showed Moses on Mount Sinai the things to be established among the Israelite nation, as is evident in Exodus 25:40; 26:30; 27:8, though Moses did not see them there with his bodily eyes but with those of his spirit.

[6] Further proof of the nature of representative forms lies in those things which were seen by prophets - by Daniel, by John in the Book of Revelation, and by all the rest. All the things which they saw conceal Divine spiritual and celestial realities within them. Without the internal sense to explain them those visions are unintelligible, as anyone may recognize.

[7] From all this it is again evident what a representative Church is.

This Church was established in the land of Canaan especially on account of the Word, in order that representative forms and objects carrying a spiritual meaning might be used in the writing of it, thus such things as existed among that nation, in their Church and in their land. For since most ancient times all places in the land of Canaan, all the mountains and rivers there, represented such things as existed in heaven, 3686, 4240, 4447, 4454, 5136, 6516; and so at a later time did the inheritances, tribes, and everything else. The literal sense of the Old Testament Word was composed of such things, to the end that it might be a kind of base in which more internal things terminated and on which they stood, like a building on its foundations, see 9360, 9824, 10044.

[8] Anyone who is intelligent may see from all this that the Word is most holy, that its literal sense is holy by virtue of its internal sense, and that when separated from this it is not holy. For the literal sense separated from the internal is like a person's outward [body] separated from his inward [soul], which is a lifeless statue; and it is like the outer covering of a tree, flower, fruit, or seed without their inward parts, and like the foundation without the house. Those therefore who adhere strictly to the sense of the letter of the Word and do not have or acquire for themselves from the Word teachings in keeping with its internal sense may be drawn into all kinds of heresy. This is why such people refer to the Word as a book of heresies. Sound doctrine drawn from the Word must absolutely shine before people and show them the way to go; those teachings are provided by the internal sense, and the person who is acquainted with them has the internal sense of the Word.

[9] Because the Jewish nation did not acknowledge the presence of any holiness in the Word except in its literal sense alone, which they separated completely from its internal sense, they sank into such darkness that they did not know the Lord when He came into the world. That nation is just the same at the present day; therefore although they live among Christians, they still do not as yet from the Word acknowledge the Lord. Right from the start that nation was interested in outward things but not their inner substance, see what has been shown in the places referred to in 9320(end), 9380. Unless therefore the Lord had come into the world and disclosed its inner contents, contact with the heavens through the Word would have been broken; and if that had been broken the human race on this planet would have perished. For no one can think anything at all that is true or do anything at all that is good except in heaven's strength, that is, the Lord's coming through heaven. The Word is what opens heaven.

Bilješke:

4868. 'And said, Allow me now to come [in] to you' means a lustful desire to be connected with it. This is clear from the meaning of 'coming (or going in) to someone' as being joined to, dealt with in 4820. The meaning here - a lustful desire like that involved in connection with a prostitute, by whom falsity is meant in the internal sense - is self-evident. For the Jewish nation, meant here by 'Judah', 4815, 4842, 4864, looked on the internal truth of the representative Church, and still looks on it at the present day, as nothing else than falsity, see above in 4865. Dealt with here is the fact that it nevertheless linked itself to that truth, not however as a wife but as a prostitute; that is, it did not link itself to it as truth but as falsity. The expression 'a lustful desire' is used to describe a link with falsity that is like a connection with a prostitute.

[2] All who believe solely the external sense of the Word, that is, its literal sense, and completely cast aside the whole internal - that is, spiritual - sense link themselves to internal truth as to a prostitute. This is above all the case among those who employ the external or literal sense of the Word to lend support to the desires that belong to their self-love and love of the world, that is, the desires for rule and gain. Those who behave like this cannot do other than look on internal truth in that kind of way; and if they attach themselves to it they do so with a lustful desire, like that for connection with a prostitute. Members of the Jewish nation in particular do this, and so also do those meant in the Word by Babel. But those people are different who do, it is true, have a simple belief in the literal sense of the Word, yet lead lives in keeping with what is contained in the internal sense. That is to say, they are people with whom love and charity exist, and also faith derived from these (for these three are the subject in the internal sense of the Word); also they are people who base their teachings on these. For the internal sense and the external sense come together in the two commandments, to love the Lord above all things and one's neighbour as oneself.

[3] Let some examples show that the Jewish nation regards internal truth as a prostitute, and that if it associates itself with that truth it does so from a lustful desire akin to that for a connection with that kind of woman. If, for example, they are told that the Word is holy, indeed most holy, and also that every part of a letter there is holy, they acknowledge and associate themselves with what is said; yet they do so from that kind of lustful desire. For they believe that holiness lies within the actual letter of the Word and not that holiness is something which enters by means of the Word when people with an affection for what is good and true read it.

[4] If they are told that many of those mentioned in the Word are to be revered as holy ones - such as Abraham, Isaac, Jacob, Moses, Aaron, or David - they acknowledge and associate themselves with this. But they do so from a like lustful desire, for they believe that these historical figures were chosen in preference to others and are on that account holy ones, who ought therefore to be worshipped as gods. Any holiness attached to these figures however is due solely to the fact that they represented the Lord. No one by being a holy representative undergoes a change of personality; indeed one can go further and say that without exception everyone's life after death is the same as before it.

[5] If they are told that the ark among them, the temple, the altar of burnt offering, the altar of incense, the bread on the table, the lampstand with its lamps, the continual fire, the sacrifices, the incense, the oil, and also Aaron's vestments, especially the breastplate with the urim and thummim on it, were holy, they acknowledge this and associate themselves with it, but from the same kind of lustful desire. For they believe that all these objects were inherently holy, thus that wood, stone, gold, silver, bread, and fire were so; they believe that they had holiness in them because Jehovah was within them. That is to say, they believe that the holiness of Jehovah which was attached to these objects resided in actual fact within them. This is their internal truth, which however is falsity when compared with genuine truth; for holiness exists solely within good and truth which, being from the Lord, reside within love to Him and love towards the neighbour, and from these within faith. It accordingly exists only within the living, that is, within those who accept these gifts from the Lord.

[6] If they are told that the Christian Church is one with the Church that was established among them but that the Christian was internal whereas theirs was external, so that when the external features of the Church established among them are peeled away and it is laid bare, the Christian Church is seen, they do not acknowledge this truth as anything else than a harlot, that is, as something false. Nevertheless many of them who are converted from Judaism to Christianity associate themselves with this truth; but they do so from a lustful desire. Many times in the Word these kinds of things are called acts of whoredom. As regards those however who are meant in the Word by 'Babylon', they likewise look in a similar way on the internal truths of the Church; yet because they have a knowledge of internal things, and in addition acknowledge these during childhood but in adult life refuse to do so, they are described in the Word by means of foul acts of adultery and unmentionable sexual unions; for they are forms of profanation.