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.

脚注:

10044. 'On the ram's head' means, to the whole of it. This is clear from the meaning of 'the head' as the whole person, thus the whole [of the good of innocence in the internal man], dealt with in 10011. The reason why 'the head' means the whole is that it is highest and holds the inmost part of a person within it; and what is highest is the fountainhead of everything below it, just as what is inmost is the hub of everything outside it. For what lies outside or below is dependent on that which is inmost or highest. What is inmost in the human being is his will and understanding; these have their beginnings in the head. What flows from these inner powers is activity, that is, effects which they generate in the body. When therefore will and understanding are mentioned the whole person should be understood, for it is by virtue of these that a person is a person. The actions performed by the body also owe their entire nature to the will; and this is why a person is not regarded from the point of view of bodily actions or deeds but from that of the will within them. This being so, soul is used in the Word to mean the whole person, and a person is called a soul, as in Leviticus 4:27; 5:1, 4, 17; 6:2; 17:10, 15, and elsewhere.

[2] There are two things that mean the whole, namely the highest and the lowest. The reason why the lowest or last also has this meaning is that all interior things, beginning with the first or highest, terminate in those that are lowest and exist together there, see 9828, 9836. So it is that the highest by means of the lowest holds all the interior or intermediate things in connection and form, in order that they may all have the same end in view, 9828. The fact that the lowest also means the whole is clear from very many places in the Word, such as those which speak of the whole person as 'flesh', for example, Genesis 6:12; Numbers 16:22; 27:16; Isaiah 40:5; Zechariah 2:13, and elsewhere.

[3] Since the last things also mean all or the whole, the hair on the head, hair on the body, and the beard, which are last or outermost things growing out of a person's body, are used to mean those things, as also are the feet, or rather the toes on them, and the fingers on the hands. The fact that the hair on the head, hair on the body, and the beard have this meaning is clear in Isaiah,

On that day the Lord will shave with a razor - by means of the king of Asshur - the head, the hair of the feet, and also the beard. Isaiah 7:20.

'The king of Asshur' means reasoning, the kind that is used by people to destroy Divine things, 1186. 'Shaving the head, the hair of the feet, and the beard' means taking lowest things away, for when these have been taken away those within fall apart and perish. This also was why a priest was forbidden to shave his head, Leviticus 21:10, as was a Nazirite, whose hair according to Numbers 6:7 was called the Naziriteship of God, 6437, 9407, and is what 'the crown of the head of the Nazirite among [his] brothers', Genesis 49:25-26; Deuteronomy 33:16, should be taken to mean. Therefore also it says in Matthew 10:30 that the hairs of one's head are all numbered, meaning that every single thing in a person is so 'numbered', and in Luke 21:18 that not a hair on one's head will perish.

[4] The fact that the feet, the toes on them, and the fingers on the hands mean all things and so the whole is clear in John,

Peter said, Lord, You shall not wash my feet only, but also my hands and head. Jesus said to him, He who has been washed has no need except to wash his feet, and the whole person is clean. John 13:9-10.

'Feet' are the natural, which is last, 2162, 3147, 4938-4952, 9406. And in the following words of the present chapter,

You shall put some of the ram's blood on the tip of Aaron's ear, and on the thumb of the right hand, and on the big toe of the right foot. Verse 20.

That is, it was to be put on every single thing, meant by 'ear', 'hand', and 'foot'.

[5] Since highest and lowest, or what amounts to the same thing, first and last, equally mean every single thing, or the whole with all its parts, the Lord's Omnipotence and Omniscience is described by the words stating that He is the First and the Last, the Beginning and the End, the Alpha and the Omega, Revelation 1:8; 21:6; 22:13; Isaiah 41:4.

[6] The situation in which all things are held in connection and stand together, from that which is first or highest through to those that are last or lowest, is described in the following words in Isaiah,

I am the First and I am the Last, indeed My hand laid the foundation of the earth, and My right hand measured out heaven. I am summoning them; they stand together. Isaiah 48:12-13.

Jehovah's or the Lord's 'hand' and 'right hand' mean His almighty power, 'the earth' which He laid the foundation of is that which is last, 'heaven' which He stretched out is that which is between the first and the last, 'summoning them, that they may stand together' is holding all the interior things in connection and in form by means of what is last, that they may have a single end in view. This single end to be held in view is He who is the First and the Last. That this is the Lord is clear in Isaiah,

Thus said Jehovah, the King of Israel and his Redeemer, I am the First and I am the Last. Isaiah 44:6.

'The King of Israel' is the Lord, John 18:37, and so, as is self-evident, is 'his Redeemer'. And in the Book of Revelation,

These things says the First and the Last, who was dead and came to life. Revelation 2:8.

[7] The truth that what is first holds all things in connection by means of what is last may be recognized from the Word and from humanness. In the case of the Word its last and lowest things are its literal sense; that which is first and highest is the Lord; and the interior things within it are its internal sense, which the heavens perceive and which causes those who are there to have the same end in view, namely the Lord. Regarding this arcanum, see 9360, 9824.

[8] As to humanness, this as it exists in the things that are last is the Church on earth; as it exists in that which is first it is the Lord; and as it exists in the interior things it is heaven. For in the Lord's sight the Church and heaven are like one human being; therefore heaven is called the Grand Man, which has been the subject at the ends of a number of chapters, see the places referred to in 10030 (end). There is an unbroken connection, and an influx in keeping with that connection, of all things from the Lord through the heavens to the Church on earth. By the heavens the angels who are there should be understood; by the Church people who are true members of the Church; and by humanness as it exists in that which is first the Lord in respect of His Divine Human. The truth that what is first by means of what is last holds all things in connection and makes them stand as one is meant by the Lord's words in Isaiah quoted above,

I am the First and I am the Last, indeed My hand laid the foundation of the earth, and My right hand measured out heaven. I summoning them, they stand together. Isaiah 48:12-13.

The fact that 'the earth' is used in the Word to mean the Church has also been shown on many occasions, see the places referred to in 9325.

[9] An idea of this matter may be had from what is last or outermost with a person and what is inmost. His outermost is the skin, his inmost the heart, while the things in between or his interiors are the organs of the body. From the heart all the way to the skin by way of the organs there is an unbroken connection through blood vessels; for these emanate from the heart and end in the skin. The skin is self-evidently the last or outermost part holding the interior things in connection, for when the skin has been taken away the interiors fall apart.

[10] From all this it may be seen why it is that just as what is highest or inmost means every single thing, so too does what is lowest or last. Also evident from it all is the arcanum of why the Lord also glorified His Human right down to its last and lowest levels, called the bones and flesh, which explains why the Lord told His disciples, who thought that they were seeing a spirit,

See My hands and My feet, that it is I; handle Me and see; for a spirit does not have flesh and bones as you see Me having. Luke 24:37, 39.

It is well recognized that Divinity itself was the First in Him, for He was conceived from Jehovah, and what is conceived from the father is pre-eminently first in a person. The truth that the Lord also glorified the last and lowest levels of His Human in which they co-exist is evident from His words recorded in those verses, and also from the fact that He left nothing of His Human in the tomb. It is true of spiritual things as well that interior things terminate and come to rest in last and lowest ones in which they co-exist, and that the last hold the interior ones in connection, see 9216, 9828. Therefore the lowest things have might and power within them, 9836, and for the same reason have holiness within them, 9824; and revelations are made and answers are given in them, 9905.