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.

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9780. 'And let them bring to you olive oil' means the good of charity and faith. This is clear from the meaning of 'olive oil' as the good of celestial love, dealt with in 886, but in the present verse the good of spiritual love, which is the good of charity towards the neighbour and the good of faith. The reason why the good of charity and faith is meant here by 'olive oil' is that it was for the light or lampstand, and 'the lampstand' means the spiritual heaven, 9548, the spiritual heaven on earth being the spiritual Church. 'Oil' and 'the olive tree' mean in the Word both celestial good and spiritual good, celestial good when the celestial kingdom or Church is the subject, and spiritual good when the spiritual kingdom or Church is the subject. What makes these kingdoms or Churches different from each other is the types of good. The celestial kingdom or Church's types of good are the good of love to the Lord and the good of mutual love, and the spiritual kingdom or Church's types of good are the good of charity towards the neighbour and the good of faith, 9741. These types of good and the types of truth that spring from them are the subject throughout the Word; for the Word consists wholly of teachings about good. It does so because it consists wholly of teachings about love to the Lord and love towards the neighbour, Matthew 22:35-40, and all good is an attribute of love, including the good of faith since this comes into being from the good of love and does not exist without it.

[2] Since the Word consists of teachings about good, people need to know what good is if they are to have any understanding of the Word. But no one can know what good is unless he tries to lead a good life in accordance with the Word. For when someone tries to lead a good life in accordance with the Word the Lord instills good into that person's life. The person then comes to perceive that good and has a feeling for it, and as a result recognizes the essential nature of it. In no other circumstances does it appear, because it does not come to be perceived. All this makes clear what the condition is of those who merely know the things contained in the Word, convince themselves that they are true, yet fail to act on them. They are people with no real awareness of good, nor consequently of truth, for truth is known from good, and never exists without good except as some piece of lifeless knowledge which passes away in the next life.

[3] The fact that 'oil' and 'olive' mean good is clear from places in the Word where they are mentioned, as in Zechariah,

I saw a lampstand of gold, two olive trees beside it, one on the right of the bowl and one to the left of it. These are the two sons of oil, standing beside the Lord of the whole earth. Zechariah 4:2-3, 14.

'Two olive trees' and 'the two sons of oil' are the good of love to the Lord, which is on His right, and the good of charity towards the neighbour, which is to His left. Something similar occurs in John,

The two witnesses prophesied one thousand two hundred and sixty days. These are the two olive trees and the two lampstands standing before the God of the earth. Revelation 11:3-4.

'The two olive trees and the two lampstands' are the same two types of good, which, since they come from the Lord, are called 'the two witnesses'.

[4] In the same book,

I heard a voice in the midst of the four living creatures, saying, Do no harm to oil and wine. Revelation 6:6.

'Oil' stands for the good of love and charity, 'wine' for the good and truth of faith. In Isaiah,

I will plant ¹ in the wilderness the cedar of shittah, and the myrtle, and the oil tree. ² Isaiah 41:19.

In Jeremiah,

They will come and sing on the height of Zion, and converge towards the goodness of Jehovah, towards wheat, and towards new wine, and towards oil. Jeremiah 31:12.

In Joel,

The field has been devastated, the land has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Joel 1:10.

In the same prophet,

The threshing-floors are full of clean grain, and the presses overflow with new wine and oil. Joel 2:24.

In Moses,

I will give the rain for your land in its season, that you may gather your grain, your new wine, and your oil. Deuteronomy 11:14.

[5] This verse speaks of grain, new wine, and oil, but it becomes clear to anyone who stops to consider the matter that it is not these actual products that are meant. For being Divine the Word is spiritual, not worldly, so that what it says does not have to do with grain, new wine, or oil of the land, inasmuch as they serve the body as forms of food, only inasmuch as they serve the soul. For all forms of food in the world mean, when mentioned in the Word, heavenly kinds of food, as also the bread and wine in the Holy Supper do. What it is that 'grain' and 'new wine' mean in the places quoted above, see 3580, 5295, 5410, 5959, from which it is evident what 'oil' means.

[6] The same applies to all those things spoken by the Lord when He was in the world, such as those regarding the Samaritan - that he went near the one wounded by the robbers, bound his wounds, and poured in oil and wine, Luke 10:33-34. In this instance oil and wine are not what is meant but the good of love and charity, the good of love by 'oil' and the good of charity and faith by 'wine'. For the subject is the neighbour, thus charity towards him. As regards this meaning of 'wine', see 6377.

[7] The same applies to the things spoken by the Lord regarding the ten virgins, five of whom took their lamps without at the same time any oil, and five who took theirs with oil as well - that the latter five were admitted into heaven, whereas the former five were turned away, Matthew 25:3-4ff. 'Oil in the lamps' is the good of love and charity within the truths of faith; 'the virgins who took lamps but no oil' are those who hear the Word, read it, and say that they are believers, yet do not on that account perform any good deed at all, or who if they do, are not moved by a love of good or of truth but by selfish and worldly love.

[8] Since oil was a sign of the good of charity the sick were also anointed with oil and healed, as it says about the Lord's disciples, that when they went out they cast out demons, and anointed many sick people with oil and healed them, Mark 6:13. In David,

You will make my head fat with oil, my cup will overflow. Psalms 23:5.

'Making the head fat with oil' stands for endowing with heavenly good. In Moses,

Jehovah fed [the people] with the produce of the fields; He caused them to suck honey out of the crag and oil out of the stony rock. Deuteronomy 32:13.

This refers to the Ancient Church. 'Sucking oil out of the stony rock' stands for being imbued with good through the truths of faith.

[9] In Habakkuk,

The fig tree will not blossom, neither will there be any produce on the vines; the olive crop will fail, ³ and the fields will not yield food. Habakkuk 3:17.

Neither the fig tree, vines, olives, nor fields should be understood here but the heavenly sources of food to which they correspond. This is also something which all who acknowledge that the Word has to do with such things as belong to heaven and the Church, and so to the soul, can recognize for themselves. But people who have no thought of anything other than worldly, earthly, and bodily things do not see it, indeed have no wish to see it. They say to themselves, What are spiritual things? What are heavenly realities? and so say, What are heavenly sources of food? They indeed know, when they are told, that these are the kinds of things which contribute to intelligence and wisdom, but they have no wish to know that they are what contribute to faith and love. They have no wish to know because they do not let such things enter into their life and as a result do not go far enough to attain intelligence and wisdom in heavenly truths and forms of goodness.

[10] In Ezekiel,

I washed you with water, and washed away the blood ⁴ from upon you, and anointed you with oil. I clothed you with embroidered cloth. Your garments were fine linen, silk, and embroidered cloth. You ate fine flour, and honey, and oil. But you took your embroidered garments and covered the images, and you set My oil and My incense before them. Ezekiel 16:9-10, 13, 18.

Is there anyone who cannot see that garments made of embroidered cloth, fine linen, or silk are not meant here, nor oil, honey, or fine flour, but Divine things belonging to heaven and the Church? For these words refer to Jerusalem, by which the Church is meant, and therefore the matters that are mentioned mean such things as have to do with the Church. Each detail clearly means something specific about the Church, for in the Word, which is Divine, not a single word is devoid of meaning. For the meaning of Jerusalem as the Church, see 3654; and as regards what anything further means, for 'embroidered cloth', 9688; 'fine linen', 5319, 9469; 'fine flour', 2177; 'honey', 5620, 6857; 'washing with water', 3147, 5954 (end), 9088; and 'washing away the blood', 4735, 9127.

[11] In Hosea,

Ephraim feeds the wind; they make a covenant with the Assyrian, and oil is carried down into Egypt. Hosea 12:1.

These words are altogether unintelligible unless one knows what is meant by 'Ephraim', 'the Assyrian', and 'Egypt'. They describe the understanding part in the mind of a member of the Church when that part is perverted by means of mere reasonings based on factual knowledge. For 'Ephraim' is that understanding part, 3969, 5354, 6222, 6238, 6267; 'the Assyrian' reasoning, 1186; and 'Egypt' factual knowledge, 9391. Consequently 'carrying oil down into Egypt' means defiling the Church's good in that manner.

[12] The reason why the Lord went so often up to the Mount of Olives, Luke 21:37; 22:39, was that 'oil' and 'olive' were signs of the good of love, as also was 'a mountain', 6435, 8758. This was so because while the Lord was in the world all things in Him were representative of heaven; through them the whole of heaven was linked to Him. Therefore whatever He did and whatever He spoke was Divine and heavenly, and the last and lowest things were representative. The Mount of Olives represented heaven in respect of the good of love and charity, as also becomes clear in Zechariah,

Jehovah will go out and fight against the nations; His feet will stand on that day upon the Mount of Olives, which faces ⁵ Jerusalem. And the Mount of Olives will be split, that part of it [may lean] towards the east and towards the sea, ⁶ with a large valley; and part of the mountain will move away towards the north, and part of it towards the south. Zechariah 14:3-4.

[13] This refers to the Lord and His Coming. 'The Mount of Olives' means the good of love and charity, and so means the Church, for those forms of good make the Church. The fact that the Church would depart from the Jewish nation and be established among gentile nations is meant by the description that this mountain would be split towards the east, towards the sea, and towards the north and south. Something similar is meant by the Lord's words in Luke,

You yourselves will be thrown out of doors. On the other hand people will come from the east and the west, and from the north and the south, and sit at table in the kingdom of God. Luke 13:28-29.

The overall meaning of the statement that Jehovah will go out and fight against the nations, and His feet will stand upon the Mount of Olives, which faces Jerusalem, is that the Lord would fight from Divine Love against the hells; for evils springing from the hells are meant by 'the nations', 1868, 6306, and Divine Love by 'the Mount of Olives' on which His feet will stand.

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