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.

Фусноти:

2093. 'Whom Sarah will bear to you' means Divine Truth joined to Divine Good from which it will come forth into being. This is clear from the representation of 'Sarah' as Divine Truth, dealt with already in 2063, 2081, and from the representation of 'Abraham' as Divine Good, dealt with in 2063 and in various places elsewhere.

[2] The manner in which the Lord's first rational was conceived and born has been stated in the previous chapter where Ishmael, who represented that rational, was the subject. This chapter and the next deal with that Rational which was made Divine by the Lord, something He achieved through the marriage-like conjunction of Divine Good with Divine Truth. The only possible way the first rational can be conceived is by the influx of the Internal Man into the External Man's affection for knowledge. Nor can it be born from anything other than the affection for knowledge, an affection represented by 'Hagar, Sarai's servant-girl', as shown in the previous chapter, in 1896, 1902, 1910, and elsewhere in that chapter.

[3] But the second or Divine Rational is not conceived and born in the same way but by the conjunction of Truth in the Internal Man with Good in the same, and the resulting influx. In the Lord's case this was achieved by His own power derived from the Divine itself, that is, from Jehovah. As stated in various places already, His Internal Man was Jehovah. And Good itself, represented by 'Abraham', belonged to the Internal Man, as also did Truth itself, represented by 'Sarah'. Both were on that account Divine, and from them both the Lord's Divine Rational was conceived and born. Indeed it was conceived and born from the influx of good into truth, and so by means of truth, for the principal element in the rational is truth, as stated above in 2072. Hence the statement here 'whom Sarah will bear to you', which means Divine Truth joined to Good from which it will come into being, and at verse 17 above the statement 'Sarah a daughter of ninety years' means that Truth joined to Good will accomplish this.

[4] With all human beings, since each has been created in the likeness and image of God, something similar yet not comparable takes place, in that his first rational too is conceived and born through the influx of his internal man into the life of his external man's affection for knowledge, but his second rational results from the influx of good and truth from the Lord by way of his internal man. This second rational he receives from the Lord when he is being regenerated, for at that time he senses within his rational what the good and truth of faith are. The internal man with anyone is above his rational, and is the Lord's. This is dealt with in 1889, 1940.