10129.“坛就成为至圣”表属天国度，就是主在爱之良善中同在的地方。这从“坛”和“至圣”的含义清楚可知：“坛”是指神性良善方面的主的一个代表（参看9388，9389，9714，9964节），在此是指天堂和教会里的神性良善方面的（10123节）；“至圣”是指属天良善，或来自主的爱之良善。之所以此处“坛”表示属天国度，“至圣”表示那里的良善，是因为在属天国度所接受的良善是来自主并回献给主的爱之良善，也就是属天良善。天堂分为两个国度，即属天国度和属灵国度。属天国度接受来自主并回献给主的爱之良善，而属灵国度从主接受对邻之仁的良善（参看9277节所提到的地方，以及9680，10068节的阐述）。
“祭坛”代表属天国度，或也可说，代表主在爱之良善中同在的地方；“帷帐外的会幕”代表属灵国度，或也可说，代表主在对邻之仁的良善中同在的地方。属灵国度的良善，或属灵良善被称为“圣”；但属天国度，或属天良善被称为“至圣”。属天良善，也就是从主获得并回献给主的爱之良善之所以被称为“至圣”，是因为该良善是主直接流入众天堂所经由的渠道；但属灵良善，也就是对邻之仁的良善则是主通过属天良善间接流入所经由的渠道（9473，9683，9873，9992，10005节）。之所以说“流入”，是因为主在众天堂之上，从那里流入（10106节）；然而，祂仍作为一而存在于众天堂里面。
“至圣”表示属天良善，就是从主获得并回献给主的爱之良善，这一点从圣言中提到“至圣”的经文明显看出来，如在摩西五经：
这帷帐就给你们将圣所和至圣所隔开。又要把施恩座安在至圣所内的法柜上。（出埃及记26:33，34）
由此明显可知，“圣所”指的是帷帐之外的帐幕的一部分，“至圣所”指的是帷帐之内的一部分。帷帐之外的帐幕或居所代表主的属灵国度，或中间天堂；帷帐之内的帐幕或居所代表主的属天国度（参看9457，9481，9485，10001，10025节）。帷帐之内的帐幕的那部分被称为“至圣所”（利未记16:33）。由于含有法版在里面的柜子和它上面的施恩座代表至内层天堂，就是属天良善掌权的地方，所以帐幕的至内在部分，就是约柜所在之地，也被称为“至圣所”（列王纪上6:16；8:6）。
饼和素祭因表示从主获得并回献给主的爱之良善，也就是属天良善，故在摩西五经中也被称为“至圣的”：
这脸饼（或陈设饼）是要给亚伦和他子孙在圣处吃的，因为在献给耶和华的火祭中，这是至圣的。（利未记24:9）
“脸饼（或陈设饼）”表示属天良善（参看9545节）。又：
素祭所剩的要归给亚伦和他的子孙；这是献与耶和华的火祭中为至圣的。（利未记2:3，10）
由无酵饼、无酵糕饼，以及调油的无酵薄饼构成的“素祭”表示属天良善，或爱之良善（参看4581，9992，10079节）；“献与耶和华的火祭”表示神性之爱（参看10055节）。
民数记：
一切的素祭、赎罪祭、赎愆祭，都为献与耶和华的至圣之物，要归给亚伦和他的子孙。（民数记18:9）
这类素祭之所以被称为“至圣之物”，是因为这些祭物表示从邪恶中洁净，从邪恶中的一切洁净都在纯真之良善的状态下实现的；这良善也是属天良善。这解释了为何赎罪祭和罪愆祭献上的是母羔羊或公羔羊，或公绵羊，或小公牛，或斑鸠，这从利未记第4章和第5章清楚看出来；这些动物表示这种良善。这种良善由“羔羊”（参看3519，3994，7840节），“公绵羊”（参看10042节），“小公牛”（参看9391节）来表示；它由“斑鸠”来表示，这从圣言中提到这种鸟的地方明显看出来。从邪恶中洁净和重生在纯真的状态下实现（参看10021节）。因此，这些祭物在利未记（6:17；7:6；10:17；14:13）中也被称为“至圣的”。
利未记：
素祭要在坛旁吃，因为这是至圣的。（利未记10:12）
前面说明，燔祭坛代表爱之良善方面的主，以及天使和世人的接受。因此，论到燔祭坛，摩西五经如此记着说：
你要用这膏油抹燔祭坛和坛的一切器具，洗濯盆和盆座。要使它们成圣，使它们成为至圣，凡触着它们的都成为圣。（出埃及记30:29）
香，其中一点要放在会幕内法柜前，也被称为“至圣”（出埃及记30:36），因为它表示在末后和最低事物中的属天良善，还表示从这良善发出的事物（9475节）。以西结书：
这是殿的律法：在山顶上，殿四围的界限都是至圣的。（以西结书43:12）
殿与它周围的界限之所以都被称为“至圣”，是因为“神的殿或家”表示属天国度，在至高意义上表示爱之良善方面的主（3720节）。这就是为何经上还说“在山顶上”，因为“山顶”具有同样的含义（6435，9422，9434节）。
但以理书：
为人民和圣城，已经定了七十个七，要封住异象和预言，并膏至圣者。（但以理书9:24）
这论及主的降临，唯独主是耶和华的受膏者，唯独祂是圣者，就其人身而言，祂也是神性之爱的神性良善，因而是“至圣者”。就其神性人身而言，唯独主是耶和华的受膏者（参看9954节）；唯独祂是圣者（9229节）；祂是神性之爱的神性良善（参看9199e节所提到的地方）。
之所以属天良善是“至圣的”，而属灵良善是“圣的”，是因为属天良善是至内在的良善，因而也是至内层天堂的良善；而属灵良善是从这属天良善发出的良善，因而是中间天堂的良善。这良善在它含有属天良善在里面的程度内而为良善，从而是圣的；因为属天良善流入属灵良善，孕育它，生出它，如同父亲生出自己的孩子。“属天良善”是指从主获得并回献给主的爱之良善，“属灵良善”是指从主获得的对邻之仁的良善。
从主获得的对主之爱的良善是“至圣的”，因为主通过它将自己直接与其他人结合。但对邻之仁的良善是“圣的”，因为主通过它将自己间接相结合；祂在这良善含有从主获得的爱之良善在里面的程度内将自己相结合。
从主获得的对主之爱的良善存在于一切真正的仁之良善里面，也存在于一切真正的信之良善里面；因为这种良善从主流入。没有人能凭自己的力量爱邻舍，并出于爱而向他行善，只能靠主；没有人能凭自己的力量信神，只能靠主。因此，当承认主并爱邻时，主就存在于对邻之爱里面，无论此人如何没有意识到这一点。这也是主在马太福音中的这些话所表示的：
义人就回答祂说，主啊，我们什么时候见你饿了给你吃，渴了给你喝？又什么时候见你病了，或是在监里，来看你呢？王要回答他们说，我实在告诉你们，这些事你们既作在我这弟兄中一个最小的身上，就是作在我身上了。（马太福音25:37-40）
由此明显可知，主在仁之良善里面，事实上就是这良善，即便那些处于这良善的人并没有意识这一点。“弟兄”在最近似的意义（内在历史意义）上表示那些处于仁之良善的人；就从人抽象出来的意义而言，主的“弟兄”是指在其一切形式中的仁之良善本身（参看5063-5071节）。
Potts(1905-1910) 10129
10129. And the altar shall be a holy of holies. That this signifies the celestial kingdom, where the Lord is present in the good of love, is evident from the signification of "the altar," as being a representative of the Lord as to Divine good (see n. 9388, 9389, 9714, 9964), here as to Divine good in heaven and in the church (n. 10123); and from the signification of "a holy of holies," as being celestial good, or the good of love from the Lord. That it is the celestial kingdom which is here signified by "the altar," and the good in this kingdom which is signified by "a holy of holies," is because in this kingdom is received the good of love from the Lord to the Lord, which is celestial good. For there are two kingdoms into which the heavens are distinguished, the celestial kingdom and the spiritual kingdom; in the celestial kingdom is received the good of love from the Lord to the Lord, and in the spiritual kingdom is received the good of charity toward the neighbor from the Lord (see the places cited in n. 9277, 9680, 10068). [2] By the altar is represented the celestial kingdom, or what is the same, the Lord is represented where He is present in the good of love; and by the Tent of meeting outside the veil is represented the spiritual kingdom, or what is the same, the Lord is represented where He is present in the good of charity toward the neighbor. The good of the spiritual kingdom, or spiritual good, is called "holy;" but the good of the celestial kingdom, or celestial good, is called "holy of holies." Celestial good, which is the good of love from the Lord to the Lord, is called "holy of holies" because through this good the Lord flows in immediately into the heavens; but through spiritual good, which is the good of charity toward the neighbor, He flows in mediately through celestial good (n. 9473, 9683, 9873, 9992, 10005). It is said "flows in," because the Lord is above the heavens, and flows in from thence (n. 10106); and yet He is quite as present in the heavens. [3] That celestial good, which is the good of love from the Lord to the Lord, is meant by "holy of holies," is evident from the passages in the Word where mention is made of the "holy of holies," as in Moses:
The veil shall divide unto you between the holy and the holy of holies. And thou shalt put the propitiatory upon the ark of the Testimony in the holy of holies (Exod. 26:33, 34);
from this it is evident that that part of the Tent is called "holy" which was outside the veil, and that part the "holy of holies" which was within the veil. (That the Tent or Habitation outside the veil represented the spiritual kingdom of the Lord, or the middle heaven; and that the Tent or Habitation within the veil represented the celestial kingdom of the Lord, see n. 9457, 9481, 9485, 10001, 10025.) That part of the Tent which was within the veil is called "the sanctuary of holiness" (Lev. 16:33). Because by the ark in which was the Testimony; and upon which was the propitiatory, was represented the inmost heaven where celestial good reigns, therefore the inmost part [adytum] of the temple, where the ark of the covenant was, is also called the "holy of holies" (1 Kings 6:16; 8:6). [4] As the bread and the meat-offering signified the good of love from the Lord to the Lord, which is celestial good, these also are called "holy of holies" in Moses, where it is said that the bread of faces, or of setting forth, shall be eaten by Aaron and his sons in the holy place, because it is the holy of holies of the fire-offerings to Jehovah (Lev. 24:9). (That the "bread of faces," or of "setting forth," signifies celestial good, see n. 9545.) Again:
The residue of the meat-offering shall be for Aaron and his sons, the holy of holies of the fire-offerings to Jehovah (Lev. 2:3, 10). (That the meat-offering, which was unleavened bread, cakes, and also unleavened wafers mixed with oil, denotes celestial good, or the good of love, see n. 4581, 9992, 10079.) [5] In the same:
Every meat-offering, every sacrifice of sin and of guilt, which is for Aaron and his sons, is a holy of holies to Jehovah (Num. 18:9). These things were called "holy of holies" because these sacrifices signified purification from evils, and all purification from evils is effected in a state of the good of innocence, which good is also celestial good; wherefore in the sacrifices of sin and of guilt were offered female or male lambs, or rams, or bullocks, or turtle-doves, as is evident from Leviticus 4:5; and by these animals is signified this good. (That it is signified by "lambs," see n. 3519, 3994, 7840; by "rams," n. 10042; and by "bullocks," n. 9391; that it is signified by "turtle-doves," is evident from the passages in the Word where they are mentioned.) That purification from evils and regeneration are effected in a state of innocence, see n. 10021. For this reason these sacrifices are also called "holy of holies" in Leviticus 6:17; 7:6; 10:17; 14:13. [6] That the altar of burnt-offering represented the Lord as to the good of love and its receptivity by angels and men, has been shown above, and therefore it is thus spoken of in Moses:
Thou shalt anoint the altar of burnt-offering, and all the vessels thereof, the laver thereof, and the base thereof. And thou shalt sanctify them, that they may be a holy of holies; whosoever toucheth them shall sanctify himself (Exod. 30:29). [7] The incense, a portion of which was put before the Testimony in the Tent of meeting, is also called "holy of holies" (Exod. 30:36), because it signified celestial good in ultimates, and also the things which proceed from this good (n. 9475). In Ezekiel:
This is the law of the house, upon the head of the mountain the whole border thereof round about shall be holy of holies (Ezek. 43:12);
the house with the border round about it is called "holy of holies" because by "the house of God" is signified the celestial kingdom, and in the supreme sense the Lord as to the good of love (n. 3720); hence also it is said "upon the head of the mountain," for by "the head of the mountain" the like is signified (n. 6435, 9422, 9434). [8] In Daniel:
Seventy weeks are decreed upon the people and upon the holy city, to seal up the vision, and the prophet, and to anoint the holy of holies (Dan. 9:24);
speaking of the coming of the Lord, who alone is the anointed of Jehovah, and alone is holy, and also as to His Human is the Divine good of the Divine love, thus "the holy of holies." (That the Lord as to the Divine Human is alone the anointed of Jehovah, see n. 9954; and that He alone is holy, n. 9229; and that He is the Divine good of the Divine love, see the citations in n. 9199.) [9] That celestial good is "holy of holies," but spiritual good is "holy," is because celestial good is inmost good, and therefore also this good is the good of the inmost heaven; whereas spiritual good is the good thence proceeding, and is therefore the good of the middle heaven, and this good is so far good, and hence is so far holy, as it has celestial good within it; for this good flows into it, and conceives it, and begets it, as a father his son. By celestial good is meant the good of love from the Lord to the Lord, and by spiritual good is meant the good of charity toward the neighbor from the Lord. The very good of love to the Lord from the Lord is "holy of holies," because through it the Lord conjoins Himself immediately; but the good of charity toward the neighbor is "holy," because through it the Lord conjoins Himself mediately, and He conjoins Himself insofar as it has in it the good of love from the Lord. [10] The good of love to the Lord from the Lord is in all the good of charity which is genuine, and likewise in all the good of faith which is genuine, because it flows in from the Lord; for no one can love the neighbor, and from love do good to him, from himself, but only from the Lord; and no one can believe in God from himself, but only from the Lord. Therefore when the Lord is acknowledged, and the neighbor is loved, then the Lord is in the love toward the neighbor, however little the man may know it. This is also meant by the words of the Lord in Matthew:
The righteous shall answer, Lord, when saw we Thee hungry, and fed Thee? Or thirsty and gave Thee drink? When saw we Thee sick, or in prison, and came unto Thee? And the King shall say unto them, Verily I say unto you, Insofar as ye did it unto one of the least of these My brethren, ye did it unto Me (Matt. 25:37-40);
from this it is plain that the Lord is in the good of charity, and is this good, even though they who are in this good are unaware of it. By "brethren" in the proximate sense are meant those who are in the good of charity, and in a sense abstracted from person; the Lord's "brethren" denote the very goods of charity (see n. 5063-5071).
Elliott(1983-1999) 10129
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. Exod 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 sanctuarya, Lev 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. Lev. 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. Lev. 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. Num. 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 and 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 Lev. 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. Lev. 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. Exod. 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, Exod. 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 houseb: On the top of the mountain shall its whole border round about be, the holy of holies. Ezek. 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. Dan. 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. Matt. 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 sensec 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.
Latin(1748-1756) 10129
10129. `Et erit altare sanctum sanctorum': quod significet regnum caeleste, ubi Dominus in bono amoris est praesens, constat ex significatione `altaris' quod sit repraesentativum Domini quoad Divinum Bonum, de qua n. 9388, 9389, 9714, 9964, hic quoad Divinum Bonum in caelo et in Ecclesia, n. 10,123, et ex significatione `sancti sanctorum' quod sit bonum caeleste, seu bonum amoris a Domino; quod sit regnum caeleste, quod hic per `altare,' et (o)bonum ibi quod per `sanctum sanctorum' significetur, est quia in illo regno recipitur bonum amoris a Domino in Dominum, quod est bonum caeleste {1}; sunt enim duo regna in quae caeli distincti sunt, regnum caeleste et regnum spirituale; in regno caelesti recipitur bonum amoris a Domino in Dominum et in regno spirituali recipitur bonum charitatis erga proximum a Domino, videantur citata n. 9277, et n. 9680, 10,068; [2] per `altare' repraesentatur regnum caeleste, seu quod idem, repraesentatur Dominus ubi in bono amoris est praesens, et per `tentorium conventus extra velum' repraesentatur regnum spirituale, seu quod idem, repraesentatur Dominus ubi in bono charitatis (o)erga proximum est praesens; bonum regni spiritualis seu bonum spirituale vocatur sanctum, at bonum regni caelestis seu bonum caeleste vocatur sanctum sanctorum; quod bonum caeleste, quod est bonum amoris a Domino in Dominum, dicatur sanctum sanctorum, est quia Dominus per id bonum immediate influit in caelos, at per (x)bonum spirituale, quod est bonum charitatis erga proximum, mediate per illud, videatur n. 9473, 9683, 9873, 9992, 10,005. Dicitur influere, quia Dominus est supra caelos {2} et inde influit, n. 10,106, (o)est tamen usque ut praesens in caelis. [3] Quod bonum caeleste, quod est bonum amoris a Domino in Dominum, intelligatur per `sanctum sanctorum,' constat ex locis in Verbo ubi `sanctum sanctorum' dicitur, ut apud Moschen, Distinguet (t)vobis velum inter sanctum et inter sanctum sanctorum; et dabis propitiatorium super arcam testimonii in sancto sanctorum, Exod. xxvi 33, 34;inde patet quod sanctum dicatur id tentorii quod extra velum erat, ac sanctum sanctorum quod intra velum; quod tentorium seu habitaculum extra velum repraesentaverit regnum spirituale Domini, seu medium caelum, ac quod tentorium seu habitaculum intra velum repraesentaverit regnum caeleste Domini, seu intimum caelum, videatur n. 9457, 9481, 9485, 10,001, 10,025; vocatur etiam id tentorii quod intra velum sanctuarium sanctitatis, Lev. xvi 33. Quia per arcam, in qua testimonium, et super qua propitiatorium {3}, repraesentabatur intimum caelum, ubi bonum caeleste regnat, ideo adytum templi, ubi arca foederis, etiam dicitur sanctum sanctorum, 1 Reg. vi 16,viii 6 {4}. [4] Panis et minhah, quia significabant bonum amoris a Domino in Dominum {5}, (o)quod est bonum caeleste, etiam dicuntur `sanctum sanctorum,' apud Moschen, Panis facierum seu propositionis ab Aharone et filiis ejus comedetur in loco sancto, quia sanctum sanctorum ille de ignitis Jehovae, Lev. xxiv 9;
quod `panis facierum' seu propositionis significet bonum caeleste {6}, videatur n. 9545 apud eundem, Residuum de minhah erit Aharoni et filiis ejus, sanctum sanctorum de ignitis Jehovae, Lev. ii 3, 10;
quod `minhah,' quae erat panis azymus, placentae {7}, et lagana azyma mixta oleo, sint bonum caeleste seu bonum amoris, videatur n. 4581, 9992, 10,079, (m) et quod `ignitum Jehovae' sit Divinus Amor, n. 10,055: [5] (n) apud eundem, Omnis minhah, sacrificium peccati et sacrificium reatus, quod {8} Aharoni et filiis ejus, sanctum sanctorum Jehovae, Num. xviii (x)9, 10;
(m)quod etiam illa dicta fuerint `sanctum sanctorum,' erat causa quia sacrificia illa significabant purificationem a malis, et omnis purificatio a malis fit in statu boni innocentiae, quod (o)bonum etiam est bonum caeleste; quapropter in sacrificiis peccati et reatus {9} offerebantur agnae vel agni, aut arietes, aut juvenci, (o)aut turtures, ut constat ex Lev. iv et v, et per illa animalia id bonum significatur; quod per agnos, videatur n. 3994, 3519, 7840, (o)quod per arietes, n. 10,042, quod per juvencos, n. 9391, (o)quod per turtures, patet a locis in Verbo ubi nominantur, quod purificatio a malis ac regeneratio fiat in statu innocentiae, n. 10,021; ideo dicuntur illa sacrificia sanctum sanctorum etiam (n) Lev. vi 18 [A.V. 25], vii 6, x 17, xiv 13: apud eundem, Minhah comedetur juxta altare, quia sanctum sanctorum illa, Lev. X 12. [6] Quod altare holocausti repraesentaret Dominum quoad bonum amoris {10}, ac receptivum ab angelis et hominibus, supra ostensum est; ideo de eo dicitur ita apud Moschen, Unges altare holocausti, et omnia vasa ejus, labrum ejus, et basin ejus, et sanctificabis ea, ut sint sanctum sanctorum; omnis qui tetigerit ea sanctificabit se, Exod. xxx [28,] 29. [7] Suffimentum, de quo dabatur ante testimonium in tentorio conventus, etiam dicitur sanctum sanctorum, Exod. xxx 36, quia significabat bonum caeleste in ultimis, et quoque {11} quae procedunt ex illo bono {12}, n. 9475 apud Ezechielem, Haec lex domus, super capite montis omnis terminus ejus circumcirca, sanctum sanctorum, xliii 12;
quod `domus (o)cum termino circum illam' dicatur sanctum sanctorum, est quia per `domum Dei' significantur regnum caeleste, ac in supremo sensu Dominus quoad bonum amoris, n. 3720; inde etiam dicitur `super capite montis,' nam per `caput montis' simile significatur, n. 6435, 9422, 9434: [8] apud Danielem, Septimanae septuaginta decisae sunt super populum et super urbem sanctam, (x)ad obsignandum visionem et prophetam, et ad ungendum sanctum sanctorum, ix 24;
ibi de Adventu Domini, qui solus Unctus Jehovae est, ac solus Sanctus, et quoque quoad Humanum Suum est Divinum Bonum Divini Amoris, ita sanctum sanctorum; quod Dominus quoad Divinum Humanum (o)solus sit Unctus Jehovae, videatur n. 9954, et quod solus Sanctus, n. 9229, et quod sit Divinum Bonum Divini Amoris, citata n. 9199 fin.; [9] quod bonum caeleste sit sanctum sanctorum, at bonum spirituale sanctum, est quia bonum caeleste est bonum intimum, ideo quoque id bonum est bonum intimi caeli, at {13} bonum spirituale est bonum inde procedens, et ideo est bonum medii caeli, et hoc bonum tantum est bonum, et inde tantum est sanctum, quantum in se habet bonum caeleste, influit enim hoc in illud, et concipit illud, et gignit illud sicut pater filium; per bonum caeleste intelligitur bonum amoris (o)a Domino in Dominum, et per bonum spirituale intelligitur bonum charitatis erga proximum (o)a Domino; [10] ipsum bonum amoris in Dominum (o)a Domino; est sanctum sanctorum, quia Dominus per id Se immediate conjungit,at bonum charitatis erga proximum est sanctum, quia Dominus per id Se mediate conjungit, et tantum conjungit, quantum in se habet bonum amoris a Domino {14}. Est bonum amoris in Dominum a Domino in omni bono charitatis quod genuinum est, et quoque in (o)omni bono fidei quod genuinum, nam influit a Domino; nemo enim potest amare proximum, (o)et ex amore ei facere bonum ex se sed ex Domino, et nemo potest credere in Deum ex se sed {15} ex Domino; idcirco cum agnoscitur Dominus et amatur proximus, tunc Dominus est in amore erga proximum, utcumque homo id nescit; hoc quoque intelligitur per Domini verba apud Matthaeum, (x)Respondebunt {16} justi, Domine, quando Te vidimus esurientem, et nutrivimus Te, aut sitientem et potavimus Te? quando vidimus Te aegrotum et in custodia et venimus ad Te? sed Rex dicet illis, Amen dico vobis, In quantum fecistis uni ex his fratribus Meis minimis Mihi fecistis, xxv 37-40 {17};
inde patet quod Dominus sit in bono charitatis, ac sit bonum illud, etiam nescientibus illis qui in eo bono sunt; per `fratres' in sensu proximo intelliguntur qui in bono charitatis sunt, et in sensu abstracto a persona `fratres Domini' sunt ipsa bona charitatis, videantur {18} n. 5063-5071. @1 coeleste quod est bonum amoris a Domino in Dominum$ @2 i , est enim Sol coeli,$ @3 i ibi$ @4 ubi (d)conjunctio Domini per bonum amoris; bonum coeleste quod est bonum amoris conjungit, at bonum spirituale quod est bonum charitatis erga proximum et verum fidei, tantum conjungunt, quantum ex bono coelesti seu ex bono amoris habent. In Libro I Regum, Salomo aedificavit adytum, ubi arca foederis, ut esset Sanctum Sanctorum, vi 16, viii 6; adytum in Templo, ubi arca foederis, repraesentabat idem cum intimo Tentorii, inde etiam id vocatur Sanctum sanctorum$ @5 Domino$ @6 significaret Dominum quoad bonum coeleste, seu quod idem, significet bonum amoris a Domino in Dominum$ @7 i azymae$ @8 i inde$ @9 sacrificia illa$ @10 coeleste bonum$ @11 talia$ @12 bono amoris$ @13 ac$ @14 in Ipsum$ @15 nisi$ @16 o A, but in m S wrote justi respondebunt, dicentes etiam$ @17 40$ @18 et sit bonum charitatis, etiam illis nescientibus quod ita sit qui in illo bono sunt, per fratres in sensu proximo intelliguntur qui in bono charitatis sunt, seu in sensu abstracto a personis, qualis est sensus Verbi in coelis, per fratres intelliguntur bona charitatis, quae Domini quia ab Ipso, ita quae Dominus$