10359. To know that I am Jehovah who maketh you holy. That this signifies the Lord as to the Divine Human, which all things of heaven and of the church look to as their one only source, is evident from the signification of “holy,” as being the Divine in heaven and in the church, for this alone is holy; and the Divine in heaven and in the church proceeds from the Divine Human of the Lord; thus it is the Divine Human of the Lord which alone is holy, consequently which makes holy. From this it is plain that the Divine Human is what all things of heaven and of the church look to as their only source. For heaven is not heaven from what belongs to the angels, but from the Divine of the Lord with them; and the same is true of the church with men. It is said, “I am Jehovah who maketh you holy,” and by “Jehovah” is meant the Lord. But as these subjects have already been frequently treated of, see what has been said and shown about them; as, That the Lord alone is holy, and that all that is holy proceeds from Him (n. 9229, 9680, 9820): That “being made holy” denotes the reception of the Divine of the the Lord, (n. 9820, 10128, 10276): That the angels acknowledge no other Divine than the Divine Human of the the Lord, (n. 9276, 10159): Thus that the Lord as to the Divine Human is heaven and the church, because He dwells in His own there, and not in what belongs to others (n. 10125, 10151, 10157): And that “Jehovah” in the Word denotes the Lord (see the places cited in n. 9373).

10157. That I may dwell in the midst of them. That this signifies the Divine of the Lord, that it is the all in all of heaven and the church, is evident from the signification of “dwelling in the midst of the sons of Israel,” when said of Jehovah, as being the presence of the Lord, and His influx through good in heaven and in the church (see n. 10153); and as His presence is there, His Divine is likewise the all in all there, for the Lord is not present with the angels of heaven, and with the men of the church, in their own; but in His own with them, thus in what is Divine, according to what was shown above (n. 10151). And when the Lord is present in His own Divine in the heavens and in the church, He is likewise all in all there; hence He is heaven itself; and hence also it is that the whole heaven bears relation to the Lord, in respect to His Divine Human; and that heaven in the complex is a man, which is called the Grand Man (of which much has been said at the end of many chapters, see the places cited in n. 9276, end,10030,end); and hence also it is that by “man” in the Word is signified the church, and likewise heaven (n. 478, 768, 3636); and that those who are in heaven, and truly in the church, are said to be “in the Lord” (n. 3637, 3638) when they are in the good of love and in the truth of faith to Him from Him.

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.