9680.“这帷帐就给你们将圣所和至圣所隔开”表在属灵良善与属天良善之间，属灵良善是对邻之仁的良善和对主之信的良善，属天良善是对主之爱的良善和相爱的良善。这从“圣”和“至圣”的含义清楚可知：“圣”是指在中间天堂掌权的良善；“至圣”是指在至内层天堂掌权的良善。后一种良善是对主之爱的良善和相爱的良善；而前一种良善，即在中间天堂掌权的良善，是对邻之仁的良善和对主之信的良善，这一点从前面关于这两种良善，即属天良善和属灵良善的一切说明（参看9670节所提到的地方）明显看出来。在至内层天堂，对主之爱的良善是那里的内在良善，相爱的良善是那里的外在良善。而对邻之仁的良善是中间天堂的内在良善，对主之信的良善是那里的外在良善。这两层天堂都有一个内在和一个外在，和教会一样。关于教会是内在和外在的，可参看前文（409，1083，1098，1238，1242，4899，6380，6587，7840，8762，9375节）。
一切良善都是神圣的，一切真理则照拥有良善在里面的程度而为神圣。之所以说良善是神圣的，并来自主，是因为唯独是神圣的，一切良善和一切真理皆来自祂（9229，9479节）。由此明显可知为何居所被称为“圣所”，盛有法版的柜子被称为“至圣所”。因为法版是指神性真理方面的主自己（9503节），柜子是主所在的至内层天堂（9485节）。主也存在于中间天堂，但更直接、更充分地存在于至内层天堂。因为那些通过爱之良善与主结合的人与祂同在，而那些通过信之真理与主结合的人是与祂同在，但更遥远。在中间天堂，他们通过植入对邻之仁的良善的信而与主结合。由此明显可知，为何在帷帐外的居所被称为“圣所”，在帷帐内的居所被称为“至圣所”。
一切神圣皆来自主，或说主是一切神圣事物的源头，祂是真正的“至圣者”，这一点明显可见于下列经文：
为你民已经定了七十个七，要膏至圣者。（但以理书9:24）
启示录：
主阿，谁敢不敬畏你，不荣耀你的名呢？因为独有你是圣的。（启示录15:4）
所以主也被称为“以色列的圣者”（以赛亚书1:4；5:19，24；10:20；12:6；17:7；29:19；30:11，12，15；31:1；37:23；41:14，16，20；43:3，14；45:11；60:9，14；耶利米书50:29；51:5；以西结书39:7；诗篇71:22；78:41；89:18；列王记下19:22等）。因此，在以色列人当中，凡代表主的东西，或从祂发出的良善和真理被献上之后就被称为“圣”，因为唯独主是神圣的。在圣言中，“圣灵”也是从主发出的圣物。
Potts(1905-1910) 9680
9680. And the veil shall divide for you between the holy and the holy of holies. That this signifies between spiritual good which is the good of charity toward the neighbor and the good of faith in the Lord, and celestial good which is the good of love to the Lord and the good of mutual love, is evident from the signification of "the holy," as being the good that reigns in the middle heaven; and from the signification of "the holy of holies," as being the good that reigns in the inmost heaven. That this good is the good of love to the Lord and the good of mutual love; and that the former, namely, the good that reigns in the middle heaven, is the good of charity toward the neighbor and the good of faith in the Lord, is evident from all that has been shown concerning each kind of good, celestial and spiritual, in the passages cited above (see n. 9670). The good of love to the Lord in the inmost heaven is the internal good there, and the good of mutual love is the external good there. And the good of charity toward the neighbor is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In each heaven there is an internal and an external, just as there is in the church, which is both internal and external (as may be seen above, n. 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375). [2] All good is holy, and all truth is holy insofar as it has good in it. Good is called "holy" from the Lord, because the Lord alone is holy, and because from Him is all good and all truth (n. 9229, 9479). From this it is evident why the Habitation is called "the holy; and why the ark in which was the Testimony is called "the holy of holies;" for the Testimony denotes the Lord Himself as to Divine truth (n. 9503); and "the ark" denotes the inmost heaven where the Lord is (n. 9485). The Lord is also in the middle heaven; but He is more fully present in the inmost heaven; for they who are conjoined with the Lord by the good of love are with Him; but they who are conjoined with the Lord by the good of faith are indeed with Him, but more remotely. In the middle heaven there is conjunction with the Lord through faith implanted in the good of charity toward the neighbor. From all this it is evident why the Habitation that was outside the veil is called "the holy;" and why the Habitation that was within the veil is called "the holy of holies." [3] That it is the Lord from whom is all the holy, and that He is the very holy of holies, is evident in these passages:
Seventy weeks have been decreed upon My people, to anoint the holy of holies (Dan. 9:24). Who shall not fear Thee, O Lord, and glorify Thy name? For Thou only art holy (Rev. 15:4). Therefore also the Lord is called "the Holy One of Israel" (Isa. 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 60:9, 14; Jer. 50:29; 51:5; Ezek. 39:7; Ps. 71:22; 78:41; 89:18; 2 Kings 19:22; and elsewhere). Therefore among the sons of Israel whatever represented the Lord, or the good and truth which proceed from Him, after inauguration was called "holy," for the reason that the Lord alone is holy. The "Holy Spirit" in the Word is also the holy which proceeds from the Lord.
Elliott(1983-1999) 9680
9680. 'And let the veil be for you a divider between the holy place and the holy of holies' means between spiritual good - which is the good of charity towards the neighbour and the good of faith in the Lord - and celestial good, which is the good of love to the Lord and the good of mutual love. This is clear from the meaning of 'the holy place' as the good reigning in the middle heaven; and from the meaning of 'the holy of holies' as the good reigning in the inmost heaven. The fact that the latter good is the good of love to the Lord and the good of mutual love, and that the former good - the good reigning in the middle heaven - is the good of charity towards the neighbour and the good of faith in the Lord, is evident from all that has been shown in the places referred to in 9670 regarding both kinds of good, celestial and spiritual. The good of love to the Lord in the inmost heaven is the internal good there, while the good of mutual love is the external good there; but the good of charity towards the neighbour is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In both heavens there is an internal and an external, as there is in the Church. Regarding the Church, that this is internal and external, see 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375.
[2] All good is holy, and so is all truth to the extent that it has good within it. Good is said to be holy and from the Lord because the Lord alone is holy and He it is from whom all good and all truth come, 9229, 9479. From this it is evident why the dwelling-place is called the holy place and the ark containing the Testimony is called the holy of holies. For the Testimony is the Lord Himself in respect of Divine Truth, 9503, and the ark is the inmost heaven where the Lord is, 9485. The Lord is indeed present in the middle heaven, but more immediately so in the inmost heaven. For those who have been joined to the Lord through the good of love are with Him, whereas those who have been joined to the Lord through the truth of faith are indeed with Him, but more remotely. In the middle heaven they are joined to the Lord through faith implanted in the good of charity towards the neighbour. From all this it evident why the dwelling-place outside the veil is called the holy place and the dwelling-place inside the veil is called the holy of holies.
[3] The fact that the Lord is the Source of everything holy and that He is the real 'Holy of Holies' is clear in Daniel,
Seventy weeks have been decreed concerning youra people, to anoint the Holy of Holies.b Dan 9:24.
And in the Book of Revelation,
Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Rev 15:4.
Therefore also the Lord is called the Holy One of Israel in Isa 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 60:9, 14; Jer 50:29; 51:5; Ezek 39:7; Ps 71:22; 78:41; 89:18; 2Kings 19:22; and elsewhere. Anything whatever therefore among the children of Israel which represented the Lord, or the goodness and truth that emanate from Him, was called holy once it had been dedicated, because the Lord alone is holy. The Holy Spirit in the Word is also that which is holy, emanating from the Lord.
Latin(1748-1756) 9680
9680. `Et distinguat velum vobis {1} inter sanctum et inter sanctum sanctorum': quod significet inter bonum spirituale, quod est bonum charitatis erga proximum, et bonum fidei in Dominum, et inter bonum caeleste, quod est bonum amoris in Dominum, et bonum amoris mutui, constat ex significatione `sancti' quod sit bonum regnans in caelo medio, et ex significatione `sancti sanctorum' quod sit bonum regnans in caelo intimo; quod hoc bonum sit bonum amoris in Dominum et bonum amoris mutui, ac illud, nempe bonum regnans in caelo medio, sit {2} bonum charitatis erga proximum et bonum fidei in Dominum, patet ex omnibus illis quae de utroque bono, caelesti et spirituali, in locis citatis n. 9670 ostensa sunt; bonum amoris in Dominum in intimo caelo est bonum internum ibi, at bonum amoris mutui est bonum externum ibi; bonum autem charitatis erga proximum est internum in medio caelo {3}, et bonum fidei in Dominum est bonum externum ibi; in unoquovis caelo est internum et externum, sicut in Ecclesia, quae quod sit interna et externa, videatur n. 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375. [2] Omne bonum est sanctum, et omne verum quantum boni in se habet; bonum dicitur sanctum a Domino, quia Dominus est solus sanctus, et ab Ipso omne bonum et omne verum, n. 9229, 9479; inde patet cur habitaculum dicitur sanctum, et arca in qua testimonium, {4} sanctum sanctorum; testimonium (o)enim est Ipse Dominus quoad Divinum Verum, n. 9503, et arca est caelum intimum ubi Dominus, n. 9485; Dominus etiam est in caelo medio, sed praesentior in caelo intimo; qui enim Domino per bonum amoris {5} conjuncti sunt, illi cum Ipso sunt; qui autem Domino {6} conjuncti sunt per bonum fidei {7}, quidem cum Ipso sunt, sed remotius; in caelo medio est conjunctio cum Domino per fidem implantatam {8} bono {9} charitatis erga proximum. Ex his patet cur habitaculum quod extra velum dicatur sanctum, et habitaculum quod intra velum (o)dicatur sanctum sanctorum. [3] Quod Dominus sit a Quo omne sanctum, et quod sit ipsum {10} sanctum sanctorum, constat apud Danielem, Septimanae septuaginta decisae sunt super populum (o)Meum, ad ungendum sanctum sanctorum, ix 24:(m)et in Apocalypsi, Quis non timeat Te, Domine, et (x)glorificet nomen Tuum? quia solus sanctus, (x)xv 4;(n) ideo etiam Dominus dicitur Sanctus Israelis, {11} Esai. i 4, v 19, 24, x 20, xii 6, xvii 7, xxix 19, xxx 11, 12, 15, xxxi 1, xxxvii (x)23, xli 14, 16, 20, xliii (x)3, 14, xlv 11, lx 9, 14; Jer. (x)l 29, li 5; Ezech. xxxix 7; Ps. lxxi (x)22; Ps. lxxviii 41; Ps. lxxxix (x)19 [A.V. 18]; 2 Reg. xix 22; et alibi. Quicquid itaque apud filios Israelis repraesentabat (o)Dominum, seu bonum et verum quae procedunt ab Ipso {12}, post inaugurationem vocabatur sanctum, ex causa quia solus Dominus sanctus. Sanctus Spiritus in Verbo est quoque sanctum quod a Domino procedit. @1 distinguet vobis Velum IT$ @2 et illud$ @3 in medio coelo est bonum internum ibi$ @4 i dicitur$ @5 Ipsi amore but bono is written above amore$ @6 Ipsi$ @7 fide but bono written above$ @8 i in$ @9 i , quod vocatur bonum$ @10 inde quod sit Ipse$ @11 i Redemptor, Salvator, regenerator$ @12 quod a Domino$