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πας-A3--NSM ο-
A--NSM απτομαι-V1--PMPNSM ο-
A--GPN κρεας-N3--GPN αυτος-
D--GSF αγιαζω-VS--FPI3S και-C ος-
--DSM εαν-C επιραντιζω-VC--APS3S απο-P ο-
A--GSN αιμα-N3M-GSN αυτος-
D--GSF επι-P ο-
A--ASN ιματιον-N2N-ASN ος-
--NSN εαν-C ραντιζω-VC--APS3S επι-P αυτος-
D--ASN πλυνω-VC--FPI3S εν-P τοπος-N2--DSM αγιος-A1A-DSM
10129. 'And the altar shall be the holy of holies' means the celestial kingdom, where the Lord is present in the good of love. This is clear from the meaning of 'the altar' as that which is representative of the Lord in respect of Divine Good, dealt with in 9388, 9389, 9714, 9964, at this point in respect of Divine Good in heaven and in the Church, 10123; and from the meaning of 'the holy of holies' as celestial good or the good of love from the Lord. The reason why it is the celestial kingdom that is meant here by 'the altar' and the good there that is meant by 'the holy of holies' is that the good received in that kingdom is the good of love which comes from and is offered back to the Lord, which is celestial good. For there are two kingdoms into which the heavens are divided, the celestial kingdom and the spiritual kingdom. The celestial kingdom receives the good of love coming from and offered back to the Lord, whereas the spiritual kingdom receives from the Lord the good of charity towards the neighbour, see the places referred to in 9277, and what is stated in 9680, 10068.
[2] 'The altar' represents the celestial kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of love; and 'the tent of meeting outside the veil' represents the spiritual kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of charity towards the neighbour. The spiritual kingdom's good, or spiritual good, is called the holy place, but the celestial kingdom's good, or celestial good, is called the holy of holies. The reason why celestial good, which is the good of love received from and offered back to the Lord, is referred to as the holy of holies is that this good is a channel through which the Lord flows directly into the heavens; but spiritual good - the good of charity towards the neighbour - is a channel through which He does so indirectly, by way of celestial good, see 9473, 9683, 9873, 9992, 10005. The term 'flow in' is used because the Lord, being the Sun of heaven, is above the heavens and flows in from there, 10106; yet He is still as one present within the heavens.
[3] The fact that celestial good, which is the good of love received from and offered back to the Lord, is meant by 'the holy of holies' is clear from places in the Word where the expression 'the holy of holies' occurs, as in Moses,
The veil shall be for you a divider between the holy place and the holy of holies. And you shall put the mercy-seat onto the ark of the Testimony in the holy of holies. Exodus 26:33-34.
From this it is evident that 'the holy place' refers to that part of the tent which was outside the veil, and 'the holy of holies' to the part within the veil. Regarding the tent or the dwelling-place outside the veil, that it represented the Lord's spiritual kingdom, or the middle heaven, and regarding the tent or dwelling-place within the veil, that it represented the Lord's celestial kingdom, or the inmost heaven, see 9457, 9481, 9485, 10001, 10025. The part of the tent within the veil is also called the holy sanctuary 1 , Leviticus 16:33. Since the ark, which had the Testimony within it and the mercy-seat above it, represented the inmost heaven, where celestial good reigns, the innermost part of the temple, where the ark of the covenant was, is also called the holy of holies, 1 Kings 6:16; 8:6.
[4] Since the bread and the minchah were signs of the good of love received from and offered back to the Lord, which is celestial good, they too are called 'the holy of holies' in Moses,
The bread of faces (or of the presence) shall be eaten by Aaron and his sons in a holy place; for it is the holy of holies of the fire offerings to Jehovah. Leviticus 24:9.
'The bread of faces (or of the presence)' means celestial good, see 9545. In the same book,
That which remains of the minchah shall be for Aaron and his sons, the holy of holies of the fire offerings to Jehovah. Leviticus 2:3, 10.
'The minchah', which consisted of unleavened bread, unleavened cakes, and unleavened wafers mixed with oil, means celestial good or the good of love, see 4581, 9992, 10079; and 'a fire offering to Jehovah' means Divine Love, 10055.
[5] In the same author,
Every minchah - a sacrifice of sin offering and a sacrifice of guilt offering - which is for Aaron and his sons, is the holy of holies to Jehovah. Numbers 18:9-10.
Such minchahs too were called 'the holy of holies' because those sacrifices were signs of purification from evils, and all purification from evils is accomplished in a state of the good of innocence; and this good as well is celestial good. This explains why in sacrifices of sin offering or guilt offering female or male lambs, or rams, or young bulls, or turtle doves were offered, as is clear from Chapters 4, 5 of Leviticus, that good being meant by these creatures. For its being meant by 'lambs', see 3994, 3519, 7840, by 'rams', 10042, by 'young bulls', 9391; and its being meant by 'turtle doves' is evident from the places in the Word where such birds are mentioned. As regards purification from evils and regeneration, that they are accomplished in a state of innocence, see 10021. Therefore those sacrifices are called 'the holy of holies' also in Leviticus 6:25; 7:6; 10:17; 14:13.
[6] In the same author,
The minchah shall be eaten beside the altar; for it is the holy of holies. Leviticus 10:12.
It has been shown above that the altar of burnt offering represented the Lord in respect of the good of love, and reception by angels and men. This accounts for the use of the following words concerning it in Moses,
You shall anoint the altar of burnt offering and all its vessels, its laver, and its pedestal. And you shall sanctify them, that they may be the holy of holies; everyone who touches them will make himself holy. Exodus 30:28-29.
[7] The incense too, some of which was placed before the Testimony in the tent of meeting, is called the holy of holies, Exodus 30:36, because it meant celestial good in last and lowest things, and also meant the things that emanate from that good, 9475. In Ezekiel,
This is the law of the house 2 : On the top of the mountain shall its whole border round about be, the holy of holies. Ezekiel 43:12.
The reason why 'the house' together with the border around it is called 'the holy of holies' is that 'God's house' means the celestial kingdom, and in the highest sense the Lord in respect of the good of love, 3720. This is why the words 'on the top of the mountain' are also used, for 'the top of the mountain' has the same meaning, 6435, 9422, 9434.
[8] In Daniel,
Seventy weeks have been decreed concerning the people and concerning the holy city to seal up vision and prophet, and to anoint the holy of holies. Daniel 9:24.
This refers to the Coming of the Lord, who alone is Jehovah's Anointed and who alone is the Holy One, and who also as to His Human is the Divine Good of Divine Love, and so is the holy of holies.
The Lord alone as to His Divine Human is Jehovah's Anointed, see 9954.
He alone is the Holy One, 9229.
He is the Divine Good of Divine Love, see the places referred to in 9199(end).
[9] The reason why celestial good is meant by 'the holy of holies' but spiritual good by 'the holy place' is that celestial good is inmost good, and therefore also is the inmost heaven's good, whereas spiritual good is good emanating from that celestial good and is therefore the middle heaven's good. And this good is good and consequently holy to the extent that it has celestial good within it; for celestial good flows into spiritual, conceives it, and begets it as a father does his child. The words 'celestial good' are used to mean the good of love received from and offered back to the Lord, and 'spiritual good' to mean the good of charity towards the neighbour received from the Lord.
[10] The good of love to the Lord received from the Lord is 'the holy of holies' because the Lord joins Himself directly to others through it. But the good of charity towards the neighbour is 'the holy place' because He joins Himself through it indirectly; and He joins Himself to the extent that it has the good of love from the Lord within it. The good of love to the Lord received from the Lord is present within all genuine good of charity, and also within all genuine good of faith; for such good flows in from the Lord. No one by his own strength, only by the Lord's, can love the neighbour and in love do good to him; and no one by his own strength, only by the Lord's, can believe in God. When therefore the Lord is acknowledged and the neighbour is loved, the Lord is present within the love towards the neighbour, however unaware the person may be of it. This also is what the Lord's words in Matthew serve to mean,
The righteous will answer, Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You sick, or in prison, and come to You? But the King will say to them, Truly I say to you, Insofar as you did it to one of the least of these My brothers you did it to Me. Matthew 25:37-40.
From these words it is evident that the Lord is within the good of charity, indeed is that good, even though those governed by this good are unaware of it. 'Brothers' is used in the proximate sense 3 to mean those governed by the good of charity; and in the abstract sense, without reference to persons, 'the Lord's brothers' are the good of charity itself, in all its forms, see 5063-5071.
脚注:
1. i.e. the internal historical sense. See the final words of 4690.
2. i.e. the new temple
3. literally, the sanctuary of holiness
1
Yahweh said to Moses, "Now you shall see what I will do to Pharaoh, for by a strong hand he shall let them go, and by a strong hand he shall drive them out of his land."
2
God spoke to Moses, and said to him, "I am Yahweh;
3
and I appeared to Abraham, to Isaac, and to Jacob, as God Almighty; but by my name Yahweh I was not known to them.
4
I have also established my covenant with them, to give them the land of Canaan, the land of their travels, in which they lived as aliens.
5
Moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage, and I have remembered my covenant.
6
Therefore tell the children of Israel, 'I am Yahweh, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with an outstretched arm, and with great judgments:
7
and I will take you to me for a people, and I will be to you a God; and you shall know that I am Yahweh your God, who brings you out from under the burdens of the Egyptians.
8
I will bring you into the land which I swore to give to Abraham, to Isaac, and to Jacob; and I will give it to you for a heritage: I am Yahweh.'"
9
Moses spoke so to the children of Israel, but they didn't listen to Moses for anguish of spirit, and for cruel bondage.
10
Yahweh spoke to Moses, saying,
11
"Go in, speak to Pharaoh king of Egypt, that he let the children of Israel Go out of his land."
12
Moses spoke before Yahweh, saying, "Behold, the children of Israel haven't listened to me. How then shall Pharaoh listen to me, who am of uncircumcised lips?"
13
Yahweh spoke to Moses and to Aaron, and gave them a command to the children of Israel, and to Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
14
These are the heads of their fathers' houses. The sons of Reuben the firstborn of Israel: Hanoch, and Pallu, Hezron, and Carmi; these are the families of Reuben.
15
The sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanite woman; these are the families of Simeon.
16
These are the names of the sons of Levi according to their generations: Gershon, and Kohath, and Merari; and the years of the life of Levi were one hundred thirty-seven years.
17
The sons of Gershon: Libni and Shimei, according to their families.
18
The sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were one hundred thirty-three years.
19
The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations.
20
Amram took Jochebed his father's sister to himself as wife; and she bore him Aaron and Moses: and the years of the life of Amram were a hundred and thirty-seven years.
21
The sons of Izhar: Korah, and Nepheg, and Zichri.
22
The sons of Uzziel: Mishael, and Elzaphan, and Sithri.
23
Aaron took Elisheba, the daughter of Amminadab, the sister of Nahshon, as his wife; and she bore him Nadab and Abihu, Eleazar and Ithamar.
24
The sons of Korah: Assir, and Elkanah, and Abiasaph; these are the families of the Korahites.
25
Eleazar Aaron's son took one of the daughters of Putiel as his wife; and she bore him Phinehas. These are the heads of the fathers' houses of the Levites according to their families.
26
These are that Aaron and Moses, to whom Yahweh said, "Bring out the children of Israel from the land of Egypt according to their armies."
27
These are those who spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron.
28
It happened on the day when Yahweh spoke to Moses in the land of Egypt,
29
that Yahweh spoke to Moses, saying, "I am Yahweh. Speak to Pharaoh king of Egypt all that I Speak to you."
30
Moses said before Yahweh, "Behold, I am of uncircumcised lips, and how shall Pharaoh listen to me?"
