9670.“你要作一个帷帐”表联结这层天堂和至内层天堂，因而联结属灵良善和属天良善的媒介。这从“帷帐”的含义清楚可知。“帷帐”用来将法柜所在的居所与灯台、摆陈设饼或脸饼的桌子所在的地方分开，它是指联结中间天堂与至内层天堂的媒介。因为盛法版的柜子代表至内层天堂，就是主所在的地方（参看9457，9481，9485节），帷帐外的居所代表中间天堂（9594节）。由于对主之爱的良善构成至内层天堂，对邻之仁的良善构成中间天堂，所以“帷帐”也表示联结属灵良善和属天良善的媒介。属灵良善就是对邻之仁的良善，属天良善则是对主之爱的良善。这些天堂根据这些良善来区分（可参看9277节所提到的地方）。由此明显可知帐幕和圣殿中的“帷帐”表示什么。
这两层天堂，即至内层和中间天堂，如此不同且分离，以至于连从这层天堂进入那层天堂的入口都没有。然而，它们仍通过中间的天使社群而构成一个天堂；中间天使社群具有这样的性情：他们能毗邻这两层天堂的良善。这些社群就是那构成帷帐所代表的联结媒介的社群。我有时还被允许与来自这些社群的天使交谈。从对应关系可以看出至内层天堂天使的品质，以及相比之下中间天堂天使的品质。至内层天堂的天使对应于人里面那些属于心脏和小脑区域的事物或能力，而中间天堂的天使则对应于人里面那些属于肺脏和大脑区域的事物或能力。属于心脏和小脑的事物或能力被称为无意识和自发的，因为它们看上去就是这样子；而属于肺脏和大脑的事物被称为主动的。由此能在某种程度上看出这一层天堂的觉知如何优越于那一层天堂的觉知，以及它们彼此之间何等不同。但毗邻这两层天堂，将它们联结起来的中间天使则对应于用来联结心肺的心肺血管网，还对应于延髓，小脑纤维和大脑纤维在延髓中连在一起。
在大人里面，属于主的属天国度，就是在至内层天堂的天使构成心脏区域；属于主的属灵国度，就是在中间天堂的天使则构成肺脏区域（参看3635，3886-3890节）；人的心与肺的对应关系由此而来，或说这就是人的心与肺的对应关系的起源（3883-3896节）；大脑与小脑的对应关系基本一样。至于属天天使，或在至内层天堂的天使是何品质，属灵天使，或在中间天堂的天使是何品质，以及他们之间有何区别，可参看前文（2046，2227，2669，2708，2715，2718，2935，2937，2954，3166，3235-3236，3240，3246，3374，3833，3887，3969，4138，4286，4493，4585，4938，5113，5150，5922，6289，6296，6366，6427，6435，6500，6647，6648，7091，7233，7877，7977，7992，8042，8152，8234，8521节）。由此可见构成帷帐所代表的联结媒介的中间天使是何品质。
当主在十字架受难时，圣殿的帷帐（经上或译为幔子）裂为两半（马太福音27:51；马可福音15:38；路加福音23:45），表示主的荣耀。因为当主在世时，祂将自己所披的人身变成了神性真理；但当离世时，祂将祂的人身变成了神性良善，现在神性真理从这人身发出（参看9199，9315节末尾所提到的地方）。神性良善就是“至圣所”。
亚伦进入至圣所帷帐内时的赎罪过程（利未记16章）在内义上也描述了主的人身甚至一路荣耀至神性良善，就是耶和华；这个过程在相对意义上描述了人一路重生至属天良善，也就是至内层天堂的良善。该过程如下：亚伦要为自己和家人带一只小公牛为赎罪祭，一只公绵羊为燔祭；要穿上圣衣，这圣衣包括一件细麻布内袍，一条细麻布裤子，一条细麻布带子，一顶细麻布冠冕，他还要用水洗身。然后，他要取两只公山羊，为它们拈阄；其中一只要献给耶和华，另一只送到旷野去，后者是为以色列人的会众而做的。当将公牛献为祭时，他要把香带进帷帐内，将公牛和公山羊的血弹七次弹在在施恩座的东面，还要把血抹在坛角上。这一切过后，他要承认以色列人诸般的罪，把这罪都归在那公山羊头上，这公山羊要送到旷野去。最后，他要脱下圣衣，换上自己的衣服，为自己和百姓献上燔祭；没有烧在祭坛上的祭品要带到营外焚烧。当亚伦进入至圣所的帷帐内时，这是每年都要做的事。亚伦所履行的祭司职能代表神性良善方面的主，正如后来由君王所履行的王权职能代表神性真理方面的主（6148节）。利未记的这一章在内义上描述了主的人身一路荣耀至神性良善的过程。每当亚伦执行这些仪式并进入帷账内时，这个过程就被展示给天使们；当圣言中的这一章被阅读时，它也在此时此刻被展示给天使们。
“一只小公牛为赎罪祭，一只公绵羊为燔祭”，表示从外在人和内在人里面的邪恶中洁净；亚伦进入时要穿细麻布内袍、细麻布裤子，腰束细麻布带子，头戴细麻布冠冕，并用水洗身，表示这种洁净通过源于良善的真理实现；作赎罪祭的母山羊中的两只公山羊和作燔祭的公绵羊，以及被献上的公山羊和被送走的公山羊，表示从外在人里面的虚假中洁净；他要带进帷账内的香表示适应；要被七次弹在施恩座东面，后来弹在坛角上的小公牛的血和公山羊的血，表示从神性良善发出的神性真理；承认归到被送到旷野去的活山羊头上的罪，表示将邪恶与良善彻底分离之后，将它逐出去；当亚伦要献燔祭时，他脱下细麻布衣服，换上自己的衣服，以及将祭品的肉、皮、粪搬出营外并焚烧，表示就一个重生之人而言，披上属天良善，就主而言，祂的人身一路荣耀至神性良善，主将从母亲所得、属于人身的一切都逐出，并且逐出得如此彻底，以致祂不再是她的儿子（参看9315节末尾所提到的地方）之后，这个阶段就到达了。这些就是当亚伦进入至圣所的帷帐内时，这一洁净过程所表示的事；因为执行完这些仪式之后，亚伦就代表神性良善方面的主。由此可见“圣所和至圣所之间的帷账”也表示联结主里面的神性真理和神性良善的媒介。
Potts(1905-1910) 9670
9670. And thou shalt make a veil. That this signifies the intermediate which unites this heaven and the inmost heaven, thus spiritual good with celestial good, is evident from the signification of the "veil," which made a division between the Habitation where was the ark of the Testimony, and the place where were the lampstand and the table on which were the breads of faces, as being the intermediate which unites the middle heaven and the inmost heaven; for by the ark in which was the Testimony was represented the inmost heaven, where the Lord is (see n. 9457, 9481, 9485), and by the Habitation outside the veil was represented the middle heaven (n. 9594). And as the good of love to the Lord makes the inmost heaven, and the good of charity toward the neighbor makes the middle heaven, therefore by the "veil" is also signified the intermediate which unites spiritual good and celestial good. Spiritual good is the good of charity toward the neighbor, and celestial good is the good of love to the Lord (that the heavens are distinguished according to these goods, may be seen from the citations given above n. 9277). From all this it is now evident what is signified by the "veil," both in the tabernacle and in the temple. [2] These two heavens, namely the inmost and the middle, are so distinct that there is no entrance from the one into the other. But still they constitute one heaven by means of intermediate angelic societies, which are of such a genius that they can accede to the good of both heavens. These societies are what constitute the uniting intermediate which was represented by the veil. It has also been sometimes granted me to speak with angels from these societies. The quality of the angels of the inmost heaven, and the relative quality of the angels of the middle heaven, can be seen from correspondence. To the angels of the inmost heaven correspond those things in man which belong to the province of the heart, and to that of the cerebellum; but to the angels of the middle heaven correspond those things in man which belong to the province of the lungs, and to that of the cerebrum. The things that belong to the heart and the cerebellum are called involuntary and spontaneous, because they so appear; but those which belong to the lungs and the cerebrum are called voluntary. From this can in some measure be seen the nature of the perfection of the one heaven over the other, and also the nature of the difference between them. But to the intermediate angels who accede to both heavens, and conjoin them, correspond the cardiac and pulmonary networks of blood vessels by means of which is effected the conjunction of the heart with the lungs; and also the medulla oblongata, in which the fiber of the cerebellum is conjoined with the fiber of the cerebrum. [3] (That the angels who are of the Lord's celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man; and that the angels who are of the Lord's spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs, see n. 3635, 3886-3890; also that from this comes the correspondence of the heart and of the lungs in man, n. 3883-3896.) It is the same with the correspondence of the cerebrum and the cerebellum. The quality of the celestial, or of those who are in the inmost heaven, and the quality of the spiritual, or of those who are in the middle heaven; and the difference between them, may be seen above (n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235-3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521). From this it can be seen what is the quality of the intermediate angels who constitute the uniting intermediate which was represented by the veil. [4] That the veil of the temple was rent in twain when the Lord suffered the cross (Matt. 27:51; Mark 15:38; Luke 23:45) signified His glorification; for when the Lord was in the world, He made His Human Divine truth; but when He departed out of the world, He made His Human Divine good, from which the Divine truth now proceeds (see the citations in n. 9199, 9315). Divine good is the holy of holies. [5] The glorification of the Lord's Human even to the Divine good which is "Jehovah," is also described in the internal sense by the process of expiation, when Aaron entered into the holy of holies within the veil (Lev. 16); and in the relative sense by the same process is described the regeneration of man even to celestial good, which is the good of the inmost heaven. The process referred to was as follows. Aaron was to take a bullock for a sacrifice, and a ram for a burnt-offering, for himself and his house; and he was to put on the garments of holiness, which were a tunic of linen, breeches of linen, a belt of linen, and a miter of linen, and to wash his flesh in water. And he was to take two he-goats, and cast lots upon them; and one of these was to be offered to Jehovah, and the other to be sent forth into the wilderness; the latter for the assembly of the sons of Israel. When he sacrificed the bullock he was to bring incense within the veil and to sprinkle of the blood of the bullock and of the he-goat seven times upon the propitiatory [mercy seat] eastward, and also to put blood upon the horns of the altar. Afterward he was to confess the sins of the sons of Israel, which he was to put upon the he-goat, and this was to be sent forth into the wilderness. Lastly he was to put off the garments of linen, and to put on his own, and to make a burnt-offering for himself and for the people. The sacrifices that were not to be offered are stated. This was to be done every year, when Aaron entered into the holy of holies within the veil. The priesthood which Aaron administered represented the Lord as to Divine good, even as the regal office which was afterward vested in the kings represented the Lord as to Divine truth (n. 6148). The process of the glorification of the Lord's Human even to Divine good is here described in the internal sense. This process was exhibited to the angels when Aaron performed these things and entered within the veil, and it is also now exhibited to them when this portion of the Word is read. [6] By "the bullock for the sin-offering," and by "the ram for a burnt- offering," is signified the purification of good from evils in the external and in the internal man; by "the tunic of linen, the breeches of linen, the belt of linen, and the miter of linen," which he was to put on when he entered in, and by "the washing of his flesh," is signified that the purification was effected by means of truths from good; by "the two he-goats of the goats for a sin-offering," and by "the ram for a burnt-offering," and by "the he-goat which was offered," and by the other one that was "sent forth," is signified the purification of truth from falsities in the external man; by "the incense which he was to bring within the veil," is signified adaptation; by "the blood of the bullock; and the blood of the he-goat which was to be sprinkled seven times upon the propitiatory [mercy seat] eastward and afterward upon the horns of the altar," is signified Divine truth from Divine good; by "the confession of sins over the living goat, which was to be sent forth into the wilderness," is signified a complete separation and casting out of evil from good; by his "putting off the garments of linen, and putting on his own garments," when he was to offer the burnt-offerings, also by "the bringing forth of the flesh, the skin, and the dung of the sacrifices outside the camp and burning them," is signified the putting on of celestial good with a regenerate person, and the glorification in the Lord of the Human even to Divine good, after all those things had been rejected which were of the human derived from the mother, even until He was no longer her son (see the citations in n. 9315). These are the things which are signified by this process of purification, when Aaron entered into the holy of holies within the veil; for after these things had been performed, Aaron represented the Lord as to Divine good. From all this it can be seen that by "the veil between the holy and the holy of holies" is also signified the intermediate uniting the Divine truth and the Divine good in the Lord.
Elliott(1983-1999) 9670
9670. 'And you shall make a veil' means the intermediary uniting this heaven and the inmost heaven, thus spiritual good to celestial good. This is clear from the meaning of 'a veil' - which served to divide the dwelling-place where the ark of the Testimony was from the part where the lampstand was and the table on which the loaves of the Presence were laid was - as the intermediary uniting the middle heaven to the inmost heaven. For the ark containing the Testimony represented the inmost heaven, where the Lord was, 9457, 9481, 9485, and the dwelling-place outside the veil represented the middle heaven, 9594. And since the good of love to the Lord composes the inmost heaven and the good of charity towards the neighbour composes the middle heaven, 'the veil' also means the intermediary uniting spiritual good to celestial good, spiritual good being the good of charity towards the neighbour, and celestial good being the good of love to the Lord. For more about those heavens, about their distinctions in accordance with those kinds of good, see the places referred to in 9277. From all this it is now evident what the veil was a sign of in both the tabernacle and the temple.
[2] These two heavens, the inmost and the middle, are so distinct and separate that there can be no entering from one into the other. Yet they constitute one heaven through intermediate angelic communities, whose disposition is such that they are able to be next door to the good of both heavens. These communities are the ones which constitute the uniting intermediary that was represented by the veil. I have also been allowed to speak on several occasions to angels from those communities. What the angels of the inmost heaven are like, and what the angels of the middle heaven in comparison are like can be demonstrated from correspondence. The angels of the inmost heaven correspond to those powers with a person which belong to the provinces of the heart and the cerebellum, whereas the angels of the middle heaven correspond to those powers with a person which belong to the provinces of the lungs and the cerebrum. The powers belonging to the heart and cerebellum are called involuntary and spontaneous, because that is what they are seen as being; but those belonging to the lungs and cerebrum are called voluntary. This to some extent demonstrates how superior the perfection of the one heaven is to that of the other, and how they differ from each other. But as for the intermediate angels next door to both heavens and linking them together, it is the networks extending from the heart and lungs, which serve to interconnect the heart and lungs, that correspond to them, and also the medulla oblongata, where the fibres of the cerebellum are joined to the fibres of the cerebrum.
[3] Angels who belong to the Lord's celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man, while angels who belong to the Lord's spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs there, see 3635, 3886-3890. This is the origin of the correspondence of the human heart and lungs, 3883-3896, and the correspondence of the cerebrum and cerebellum is much the same. What celestial angels or those who are in the inmost heaven are like, and what spiritual angels or those who are in the middle heaven are like, and what the difference is, see 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7474, 7977, 7992, 8042, 8152, 8234, 8521. From this it may be evident what the intermediate angels who constitute the uniting intermediary, which was represented by the veil, are like.
[4] The tearing of the veil of the temple into two parts when the Lord endured the Cross, Matt 27:51; Mark 15:38; Luke 23:45, was a sign of the glorification of the Lord. For when the Lord was in the world He made the Human He had assumed Divine Truth; but when He left the world He made this Human Divine Good, from which Divine Truth has since emanated, see the places referred to at the ends of 9199, 9315, Divine Good being meant by 'the holy of holies'.
[5] The glorification of the Lord's Human all the way to Divine Good which is Jehovah is also described, in the internal sense, by the process of expiation when Aaron went into the holy of holies within the veil, which is the subject in the whole of Leviticus 16. In the relative sense the same process describes human regeneration all the way to celestial good, which is the good of the inmost heaven. The process was as follows: Aaron was required to take a young bull for a [sin] sacrifice, and a ram for a burnt offering for himself and his household. He also had to put on the holy garments, which were a linen tunic, linen stockings,a a linen girdle, and a linen turban; and he had to bathe his flesh in water. He was then required to take two he-goats on which he cast lots, the first of which was to be offered to Jehovah and the second sent away into the wilderness, this being done on behalf of the assembly of the children of Israel. When he sacrificed the young bull he was required to take incense inside the veil and to sprinkle some of the blood of the young bull and of the he-goat seven times over the east side of the mercy-seat, and also to put blood onto the horns of the altar. After all this he was required to confess the sins of the children of Israel, which he placed on the he-goat that was to be sent away into the wilderness. Finally he had to take off the linen garments and put on his own, and to present a burnt offering for himself and for the people; and parts of the sacrifice that had not been burnt on the altar had to be taken away outside the camp and burned. This was what had to be done once a year, when Aaron went into the holy of holies within the veil. The priestly function which Aaron discharged represented the Lord in respect of Divine Good, just as the regal function, which in later times was performed by the kings, represented the Lord in respect of Divine Truth, 6148. The process of glorification of the Lord's Human all the way to Divine Good is described in the internal sense of that chapter in Leviticus. This process was revealed to angels whenever Aaron carried out those observances and went inside the veil; and it is also revealed to angels here and now when that chapter in the Word is read.
[6] A young bull for a sin sacrificeb and a ram for a burnt offering mean the purification of good from evils in the external man and in the internal man. The linen tunic, linen stockings, linen girdle, and linen turban which Aaron had to put on whenever he went in, and the bathing of his flesh, mean that this purification was accomplished by means of truths springing from good. Two he-goats of the she-goats for a sin sacrificeb and a ram for a burnt offering, and the he-goat which was offered and the other which was sent away, mean the purification of truth from falsities in the external man. The incense which he was required to take inside the veil means adaptation. The blood of the young bull and the blood of the he-goat which had to be sprinkled seven times over the east side of the mercy-seat and after this over the horns of the altar mean Divine Truth that emanates from Divine Good. The confession of sins over the living he-goat which was to be sent away into the wilderness means the casting away of evil after its total separation from good. Taking off the linen garments and putting on his own when he was about to present burnt offerings, also the taking away of the flesh, skin, and dung of sacrifices outside the camp, and the burning of them, mean putting on celestial good, in the case of one who has been regenerated, and in the Lord's case the glorification of His Human all the way to Divine Good. This stage was reached after He had cast aside everything belonging to the human from His mother, so completely that He was no longer her son, see the places referred to at the end of 9315. These are the realities that are meant by that process of purification when Aaron went into the holy of holies within the veil; for after he had carried out those observances Aaron represented the Lord in respect of Divine Good. From all this it becomes clear that the veil between the holy place and the holy of holies also means the intermediary uniting Divine Truth and Divine Good within the Lord.
Latin(1748-1756) 9670
9670. `Et facies velum': quod significet medium uniens hoc caelum et caelum intimum, ita bonum spirituale cum bono caelesti, constat ex significatione `veli' quod erat distinguens inter habitaculum, ubi erat arca testimonii, et ubi candelabrum ac mensa, super qua panes facierum, quod sit medium uniens caelum medium et caelum intimum; per arcam enim, in qua testimonium, repraesentabatur caelum intimum, ubi Dominus, n. 9457, 9481, 9485, et per habitaculum extra velum repraesentabatur caelum medium, n. 9594; et quia bonum amoris in Dominum facit caelum intimum, et bonum charitatis erga proximum facit caelum medium, ideo per `velum' etiam significatur medium uniens bonum spirituale et bonum caeleste; bonum spirituale est bonum charitatis erga proximum, et bonum caeleste est bonum amoris in Dominum; quod caeli secundum illa bona (x)distinguantur, videantur citata n. 9277; ex his nunc patet quid velum significabat tam in tabernaculo quam in templo {1}. [2] Bini illi caeli, nempe {2} intimum et medium, ita distincti sunt ut non possit intrari ab uno in alterum, sed usque unum caelum constituunt per societates angelicas medias, quae tali genio sunt ut accedere ad utriusque caeli bonum possint; hae societates sunt quae constituunt medium uniens, quod repraesentabatur per velum; cum angelis ex illis societatibus etiam aliquoties datum est loqui. Quales angeli (t)caeli intimi sunt, et respective quales angeli caeli medii, constare potest ex correspondentia; angelis intimi caeli correspondent illa apud hominem quae ad cordis et (o)quae ad cerebelli provincias {3} pertinent, angelis autem medii caeli correspondent illa apud hominem quae pulmonum et ad cerebri provincias {3} pertinent; quae cordis et cerebelli sunt vocantur involuntaria et spontanea, quia ita apparent, quae autem pulmonum et cerebri sunt vocantur voluntaria; qualis perfectio uni caeli prae altero, et quale discrimen, inde aliquantum potest constare angelis autem mediis, qui accedunt ad utrumque caelum, et conjungunt, correspondent plexus cardiaci et pulmonares, per quos conjunctio cordis fit cum pulmonibus; tum medulla oblongata, ubi conjungitur fibra (x)cerebelli cum fibra cerebri {4}. [3] Quod angeli qui ex caelesti regno Domini sunt, hoc est, (o)qui in intimo caelo, constituant provinciam cordis in Maximo Homine, et quod angeli qui ex {5} spirituali regno Domini sunt, hoc est, (o)qui in medio caelo, constituant provinciam pulmonum ibi, videat n. 3635, 3886-3890: et quod inde correspondentia cordis et pulmonum {6} apud hominem, n. 3883-3896; similiter se habet cum correspondentia cerebri et cerebelli. Quales caelestes seu qui in intimo caelo sunt, et quales spirituales seu qui in medio, et quae differentia, videatur n. 2046, 2227, 2669, 2708 {7}, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 2046, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296 {8}, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, (x)7474, 7977, 7992, 8042, 8152, 8234, 8521; inde patere potest quales sunt angeli intermedii {9}, qui constituunt medium uniens, quod repraesentabatur {10} per velum. [4] Quod velum templi diruptum sit {11} in binas partes quando Dominus passus est crucem, Matth. xxvii 51; Marc. xv 38; Luc. xxiii 45, significabat glorificationem Domini; Dominus enim cum in mundo fuit, Humanum Suum fecit Divinum Verum,at cum abivit e mundo, Humanum Suum fecit Divinum Bonum, a Quo dein Divinum Verum procedit, videantur citata n. 9199 fin., 9315 fin.; Divinum Bonum est sanctum sanctorum {12}. [5] {13} Glorificatio Humani Domini usque ad Divinum Bonum quod {14} Jehovah, describitur (o)etiam in sensu interno per processum expiationis, {15} cum Aharon intrabat in {16} sanctum sanctorum intra velum, de quo in (x) Lev. xvi 1-fin., (o)et in sensu respectivo per eundem processum describitur regeneratio hominis usque ad bonum caeleste, quod est bonum intimi caeli; processus ille talis erat; Aharon acciperet juvencum bovis in sacrificium, et arietem in holocaustum, pro se et sua domo; ac indueret vestes sanctitatis, quae erant tunica lini, caligae lini, balteus lini, et cidaris lini, et lavaret aquis carnem; et acciperet binos hircos, super quos sortem jaceret, quorum unus offerretur Jehovae {17}, (o)et alter emitteretur in desertum; hoc pro contione filiorum Israelis. Cum sacrificaret juvencum, quod suffimentum inferret intra velum; et de sanguine juvenci ac {18} hirci spargeret septies super propitiatorio versus ortum; et quoque daret (o)sanguinem super cornua altaris. Postea confiteretur peccata filiorum Israelis, quae daret supra (x)hircum qui emitteretur in desertum. Tandem exueret vestes lini, et indueret suas, et faceret holocaustum pro se et (o)pro populo; et quae ex sacrificiis {19} non adolebantur {20}; ita fieret {21} quotannis cum Aharon intraret ad {22} sanctum sanctorum intra velum. Sacerdotium, quo Aharon fungebatur, repraesentabat Dominum quoad Divinum Bonum, sicut regium, quod postea (o)erat apud reges, (o)repraesentabat Dominum quoad Divinum Verum, n. 6148; processus glorificationis Humani Domini usque ad Divinum Bonum, in sensu interno, ibi describitur is processus manifestabatur angelis cum Aharon perageret illa {23}, a intraret intra velum, et quoque nunc manifestatur angelis, cum id {24} in Verbo legitur. [6] Per juvencum bovis in `sacrificium peccati', et per arietem in holocaustum, significatur purificatio boni a malis in externo et in interno homine; per tunicam lini, caligas lini, balteum lini, et cidarim lini, quae indueret cum ingrederetur, et per lavationem carnis, significati quod purificatio illa fieret per vera ex bono; per duos hircos caprarum in sacrificium peccati {25}, et per arietem in holocaustum, et per hircum qui (x)offerebatur {26}, et per alterum qui emittebatur {27}, significatur purificatio veri a falsis in externo {28} homine; per suffimentum, quod inferret intra velum, significatur aptatio; per sanguinem juvenci, et per sanguinem hirci, qui septies spargeretur super propitiatorium ortum versus, et dein super cornua altaris, significatur Divinum Verum e Divino Bono; per confessionem peccatorum {29} super hirco vivo qui emitteretur in desertum, significatur omnimoda separatio (o)et ejectio mali a bono; per exuitionem vestium lini, et induitionem vestium suarum, cum facturus holocausta, tum per eductionem carnis, cutis, (c)et fimi sacrificiorum extra castra, et per combustionem eorum, significatur induitio caelestis boni apud regeneratum, et glorificatio Humani usque ad Divinum Bonum in Domino {30}, rejectis omnibus illis, qua fuerunt humani ex matre, usque adeo ut non amplius filius ejus esset {31}, videantur citata n. 9315 fin. Haec sunt quae significantur per illum processum (o)purificationis cum Aharon intraret ad sanctum sanctorum intra velum; nam illis peractis Aharon repraesentabat Dominum (o)quoad Divinum Bonum {32}. Ex his constare potest quod per `velum' inter sanctum et sanctum sanctorum etiam significetur medium uniens Divini Veri et Divini Boni in Domino {33}. @1 inter sanctum et sanctum sanctorum non modo in Tabernaculo, sed etiam in Templo significabat$ @2 i coelum$ @3 provinciam$ @4 per quam conjunctio cerebri et cerebelli fit$ @5 in$ @6 i sit$ @7 i fin.$ @8 6296, 6289 altered to 6289, 6296 A, 6296, 6289 IT$ @9 medii$ @10 repraesentatur$ @11 disrumperetur$ @12 i, et Divinum Verum est sanctum inde$ @13 i Regeneratio hominis usque ad bonum caeleste, et in supremo sensu$ @14 i est$ @15 i semel quotannis$ @16 ad$ @17 in sacrificium$ @18 atque$ @19 sacrificio$ @20 i , educerentur extra castra et comburerentur$ @21 i semel$ @22 in$ @23 illum$ @24 is processus$ @25 peccatum$ @26 offerretur$ @27 emitteretur$ @28 d i et in interno$ @29 iniquitatum$ @30 d in Domino i apud Dominum$ @31 quod id omne ejectum fuerit, usque tandem ut non filius Mariae esset$ @32 i Ipsum$ @33 Ex his constare potest, quod etiam per Velum inter sanctum et inter sanctum sanctorum in supremo sensu significetur medium uniens Divini Veri et Divini Boni in Domino, et ab Ipso in coelo$