This exert from this book is the result of a search I made while looking for residue of the term “Holy of Holies”. Notice that book, chapter, and passage, are included in the references where the term doesn’t exist anymore in our King James Bible.
Pages 132 – 136
Heavenly Arcana which are in the Sacred Scripture Or Word of the Lord…, Volume 12
Emanuel Swedenborg – 1847
Local download: https://amos8.org/Heavenly_Arcana_which_are_in_the_Sacred.pdf
of the Lord, is also evident from this, that it is said thou shalt propitiate and sanctify; for by propitiating or expiating is signified purification from evils and the falses thence, and at the same time the implantation of truth and good from the Lord, n. 10,127. The implantation of good and truth from the Lord is the reception of Him, thus sanctification; in like manner as above in this chapter; “They shall eat those things in which is what is expiated, to fill their hand, to sanctify them,” verse 33; where by what is expiated is signified what is purified srom evils and the falses thence, n. 9056, 10,105: by filling the hand is signified to implant good and truth, and to conjoin them, n. 10,076; thus by being sanctified is signified to receive those things from the Lord, n. 10, l l 1. 10,129. “And the altar shall be the holy of holies” — that it signifies the celestial kingdom, where the Lord is present in the good of love, appears from the signification of the altar, as being representative of the Lord as to divine good, n. 9388, 9389, 97.14, 9964 ; here as to divine good in heaven and in the church, n. 10,123 : and from the signification of the holy of holies, as denoting celestial good, or the good of love from the Lord : the reason why it is the celestial kingdom, which is here signified by the altar, and the good in that kingdom which is signified by the holy of holies, is, because in that 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 towards the neighbor from the Lord, see what is cited, n. 9277, 9680, 10,068: by the altar is represented the celestial kingdom, or what is the same thing, is represented the Lord where He is present in the good of love; and by the tent of assembly out of the vail is represented the spiritual kingdom, or what is the same thing, is represented the Lord where He is present in the good of charity towards 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 the holy of holies. That celestial good, which is the good of love srom the Lord to the Lord, is called the holy of holies, is because the Lord by that good immediately flows in into the heavens, but by spiritual good, which is the good of charity towards the neighbor, immediately, see n. 9473, 9633, 9873, 9992, 10,005. It is said flows in, because the Lord is above the heavens, and thence flows in, n. 10,106; nevertheless, He is as present in the heavens. That celestial good, which is the good of love from the Lord to the Lord, is meant by the holy of holies, is manifest from the passages in the Word where mention is made of the holy of holies, as in Moses; “The veil shall distinguish for you between the holy and the holy of holies: and thou shalt give the propitiatory upon the ark of the testimony in the holy of holies,” Exod. xxvi. 33, 34; hence it is evident that that [part] of the tent is called holy, which was out of the veil, and holy of holies
which was within the veil; that the tent or habitation out of the veil represented the Lord’s spiritual kingdom or middle heaven, and that the tent or habitation within the veil represented the Lord’s celestial kingdom, see n.9457, 9481,9485, 10,001 10,025: that [part] of the tent which was within the veil, is called the sanctuary of holiness, Levit. xvi. 33. Inasmuch as 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 secret place of the temple, where the ark of the covenant was, is also called the holy of holies, 1 Kings vi. 16; chap. viii. 6. The bread and the meat-offering, inasmuch as they signified the good of love from the Lord to the Lord, which is celestial good, are also called the holy of holies in Moses; “The bread of faces or of proposition shall be eaten by Aaron and his sons in the holy place, because it is the holy of holies of offerings by fire to Jehovah,” Levit. xxiv. 9; that the bread of faces, or of proposition 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 offerings by fire to Jehovah,” Levit. ii. 3, 10; that the meat-offering, which was unleavened bread, cakes, and unleavened wafers mixed with oil, denotes celestial good, or the good of love, see n. 4581,9992, 10,709. Again ; “Every meatoffering, the sacrifice of sin and of guilt, which is sor Aaron and his sons, is the holy of holies to Jehovah,” Numb. xviii. 9; the reason why those things were called the holy of holies was, because those 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 she-lambs or he-lambs, or rams, or bullocks, or turtle doves, as is manifest from Leviticus, chap. iv. v. ; and by those animals that good is signified; that it is signified by lambs, see n. 3994, 3519, 7840; that by rams, n. 10,042; that by bullocks, n. 9391 ; that by turtle doves, is evident from the passages in the Word where they are named; that purification from evils and regeneration is effected in a state of innocence, see WOL. XII. 12
n. 10,021 : on this account those sacrifices are called the holy of holies also in Levit. vi. 17; chap. vii. 6; chap. x. 17 ; chap. xiv. 13. That the altar of burnt-offering represented the Lord as to the good of love, and its receptive by angels and men, was shown above, therefore it is thus said of it in Moses; “Thou shalt anoint the altar of burnt-offering, and all its vessels, its laver, and its bases, and shalt sanctify them that they may be the holy of holies; every one who toucheth them shall sanctify himself.” Exod. xxx. 29. The incense, [a portion] of which was given before the testimony in the tent of assembly, is also called the holy of holies,” Exod. xxx. 36, because it signified celestial good in ultimates, and also those things which proceed from that good, n. 9475. And in Ezekiel ; “This is the law of the house, on the head of the mountain all its border round about, shall be the holy of holies,” xliii. 12: at the house with the border around it is called the holy of holies, is 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 on the head of the mountain, for by the head of the mountain the like is signified, n. 6435, 9422,9434. And in Daniel; “Seventy weeks are decided on the people and on the holy city, to sign the vision and prophet, and to anoint the holy of holies,” ix. 24: speaking of the coming of the Lord, who alone is the Anointed of Jehovah, and alone holy, and also as to his Human is the divine good of 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 what is cited n. 9199. The reason why celestial good is the holy of holies, but spiritual good holy, is, because celestial good is inmost good, therefore also that good is the good of the inmost heaven; whereas spiritual good is the good thence proceeding, and on that account is the good of the middle heaven; and this good is so far good, and hence is so far holy, as it has in it celestial good, for this latter flows in into the former, and conceives it, and begets it, as a father a 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 towards the neighbor from the Lord; the good itself of love to the Lord from the Lord is the holy of holies, because the Lord by it conjoins Himself immediately, but the good of charity towards the neighbor is holy, because the Lord by it conjoins Himself mediately, and so far conjoins Himself, as it has in it the good of love from the Lord. 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, for it flows in from the Lord; for no one can love the neighbor, and from love do good to him from himself, but from the Lord, and no one can believe in God from Himself, but from the Lord ; therefore when the Lord is acknowledged, and the neighbor is loved, then the Lord is in the love towards the neighbor whether man knows it or not ; this also is meant by the Lord’s words in Matthew ; “The just answered, Lord, when saw we Thee hungry, and see Thee, or thirsty and gave Thee to drink; when saw we Thee sick and in prison and came to Thee; but the King shall say to them, verily I say unto you, so much as ye have to one of these least brethern ye have done to Me,” xxv. 37, 38, 39, 40; hence it is evident that the Lord is in the good of charity, and is that good, although they who are in that good are ignorant of it; by brethren in the proximate sense are meant those who are in the good of charity, and in the sense abstracted from person, the brethren of the Lord are the goods themselves of charity, see n. 5063 to 507 l. 10,130. “Every one that toucheth the altar shall be sanctified” — that it signifies every one who receives the Divine of the Lord, appears from the signification of touching, as denoting
