10276.“要把它们分别为圣，好成为至圣”表以这种方式在代表性教会的敬拜里面的主的流注和同在。这从“分别为圣”和“至圣”的含义清楚可知。“分别为圣”是指代表神性人身方面的主，以及对来自祂的神性良善和神性真理的接受；因为唯独主是神圣的，因而唯独从祂发出的东西是神圣的；由此明显可知，“分别为圣”也表示代表性教会的敬拜里面的主的流注和同在；“分别为圣”表示代表神性人身方面的主（参看9956，9988，10069节）；也表示对来自主的神性良善和神性真理的接受（8806，9820，10128节）；唯独主是神圣的，唯独从祂发出的东西是神圣的（9229，9479，9680，9818节）；因此，以色列和犹太民族当中的神圣事物以一种代表方式而为神圣的（10149节）。“至圣”是指属天的神性良善（10129节）。
由此明显可知，所有那些被膏抹的事物凭主的神性人身的流注和同在而被称为“至圣”。主以一种直接的途径，并在低层天堂通过属天良善，也就是至内层天堂的良善而以一种间接的途径流入并同在。因此，低层天堂的良善在何等程度上包含属天良善，也就是对主之爱的良善，并它们储存在自己里面，就在何等程度上是真正的良善。这就是为何那些被膏抹的事物被称为“至圣”。关于主的直接和间接流注，可参看9682， 9683节提到的地方。
但为叫人们知道此处是何情形，有必要知道何为代表，何为一个代表性教会。至于它们是什么，这在前面有大量说明（参看9229，9280，10030节提到的地方）；但由于如今很少有人知道它们是什么，所以让我们进一步说一说这个主题。在至内层天堂，对源于主的良善和真理的情感构成那里的天使的生命和幸福。在最低层天堂，这些情感显现在无数千变万化的外在形式里面；凡他们在那里用眼睛看到的东西都来自这个源头。这些形式是内层事物或更内在事物的代表，这些事物就是对良善和真理的情感，被称为属天和属灵事物。
作为主体存在的善灵感知在这些代表形式里面的天堂的神圣事物，拥有被它们激发的内在感觉。例如，他们看见有无数种类的树木和果实的花园或园子，以及玫瑰园、草坪、庄稼地、房屋、宫殿和许多其它景象。这一切都与对源于主并存在于高层天堂中的良善和真理的情感相对应。代表形式也存在于这些高层天堂中，但它们在完美、愉悦和狂喜方面远远优于在最低层天堂中的这类形式。“眼未曾看见”这类事物的说法就是指这些代表形式；如果给予它们一点描述，这将超越人类的信仰。
由此可见何为代表。建立在以色列民族当中的一切代表与最低层天堂中的代表很相似，只是不那么完美，因为它们存在于自然界。这类形式构成会幕和上面放有脸饼或陈设饼的桌子，灯台和灯台上的灯盏并香坛；还有亚伦和他儿子的衣服，以及后来的圣殿和其中包含上面有施恩座和基路伯的柜子的圣所，铜海、洗濯盆和其它类似物体。
然而，无数更多事物出现在最低层天堂；但这些事物拥有更大的优越性和完美性。主在西乃山上指示给摩西并建立在以色列民族当中的事物就出自该天堂（参看出埃及记25:40；26:30；27:8）。不过，摩西看见这些事物不是用肉眼，乃是用灵眼。
代表的性质可从先知所看见的事物进一步看出来，如但以理，写启示录的约翰，以及其他先知。他们所看见的一切事物都隐藏着神性属灵和属天的事物在里面。若没有解释它们的内义，这些异象是无法理解的，谁都能认识到这一点。
由此再次明显可知何为一个代表性教会。这个教会建立在迦南地主要是为了圣言，是为了用具有灵义的代表性形式和物体，因而用诸如存在于这个民族当中，他们的教会和土地上的那类事物来写圣言。因为自上古时代起，迦南地的所有地方，以及那里所有的山、河都代表诸如存在于天堂中的那类事物（参看3686，4240，4447，4454，5136，6516节）；后来的产业、支派和其它一切事物也是如此。旧约圣言的字义就是由这类事物构成的，以便有一个基础能使得内层事物终止于其中，并立于其上，就像一座建筑立于其地基之上那样（参看9360，9824，10044节）。
凡聪明人都能从这一切看出，圣言是最神圣的，它的字义凭它的内义而为神圣；当与内义分离时，它就不是神圣的。因为与内义分离的字义就像与其内在或灵魂分离的一个人的外在或身体；这样的外在或身体就是一个没有生命的雕像，像里面没有任何东西，或没有内在部分的一棵树、一朵花、一个果实或一粒种子的外皮，像没有房子的地基。因此，那些唯独执守圣言字义，没有从圣言为自己获得与其内义一致的教义之人，可能会卷入各种异端。这就是为何这些人将圣言称作异端之书。取自圣言的真正教义必绝对在人们面前放光，并指示他们前进的道路；这些教义是由内义提供的，知晓它们的人就拥有圣言的内义。
由于犹太民族不承认圣言中有什么神圣事物，认为神圣事物只在纯粹的字义中，而他们将字义与内义完全分离，所以他们陷入如此的黑暗，以至于当主降世时，他们并不认识祂。如今这个民族还是那样；所以他们虽生活在基督徒当中，但仍不从圣言承认主。这个民族从一开始就对没有内在事物的外在事物感兴趣（参看9320e，9380节提到的地方所作的说明）。因此，若非主降世打开圣言的内层事物，通过圣言与天堂的联系就会中断；如果这种联系中断，这个星球上的人类就会灭亡。因为若不靠着天堂的力量，也就是经由天堂而来的主的力量，没有人能思想任何真理或实行任何良善。打开天堂的，正是圣言。
Potts(1905-1910) 10276
10276. And thou shalt sanctify them, and they shall be a holy of holies. That this signifies in this way the influx and presence of the Lord in the worship of the representative church, is evident from the signification of "to be sanctified," as being to represent the Lord as to the Divine Human, and the reception of Divine good and Divine truth from Him; for the Lord alone is holy, and consequently that only is holy which proceeds from Him; from which it is plain that by "being sanctified" is also signified the influx and presence of the Lord in the worship of the representative church. (That "to be sanctified" denotes to represent the Lord as to the Divine Human, see n. 9956, 9988, 10069; and also the reception of Divine good and Divine truth from Him, n. 8806, 9820, 10128; that the Lord alone is holy, and only that is holy which proceeds from Him, n. 9229, 9479, 9680, 9818; thus that the holy things with the Israelitish and Jewish nation were representatively holy, n. 10149.) And from the signification of "a holy of holies," as being Divine celestial good (n. 10129). [2] From this it is evident that all those things which were anointed were called "holy of holies" from the influx and presence of the Divine Human of the Lord; and all influx and presence of the Lord takes place immediately, and in the lower heavens also mediately through celestial good, which is the good of the inmost heaven. Therefore insofar as the goods of the lower heavens contain and store up within them celestial good, which is the good of love to the Lord, so far they are goods. From this it is that those things which were anointed were called "holy of holies." (Concerning the immediate and mediate influx of the Lord, see the places cited in n. 9682, 9683.) [3] But in order that it may be known how the case herein is, it is necessary to know what representation is, and what a representative church is. What these are has been abundantly shown in the places cited in n. 9229, 9280, 10030; but as at the present day few know what these are, the subject may be somewhat further illustrated. It is the affections of good and truth from the Lord which make the life and happiness of the angels in the inmost heavens. In the ultimate heaven these affections are presented with infinite variety in countless outward forms. Whatever they see there with their eyes is from this source. These are representatives of interior things, which are the affections of good and truth, and are called celestial and spiritual. [4] The good spirits who as subjects perceive the holy things of heaven in these representatives, are interiorly affected. For example, they see paradises with trees and fruits of countless species, also beds of roses, lawns, fields with things sown in them, houses and palaces, and very many other things, all of which correspond to the affections of good and of truth that are from the Lord in the higher heavens. In these heavens also there are representatives, but such as immeasurably surpass in perfection, delight, and happiness those which are in the ultimate heaven. It is these representatives of which it is said that "no eye hath ever seen" such things; and if anything were told of them it would exceed human belief. [5] From this it can be seen what representatives are. All the representatives instituted with the Israelitish nation were like those in the ultimate heaven; but were less perfect, because they were in the nature of this world. Such were the Tent with the ark, the table upon which were the breads of faces, the lampstand and its lamps, the altar of incense, the garments of Aaron and his sons, and afterward the temple with the adytum there containing the ark upon which were the propitiatory and the cherubs, also the brazen sea, the lavers, and other similar things. Yet countless more things appear in the ultimate heaven, and in greater excellence and perfection. It was from this heaven that the things to be instituted with the Israelitish nation were shown by the Lord to Moses on Mount Sinai. (See Exod. 25:40; 26:30; 27:8.) But these things were not seen by Moses with the eyes of his body, but with the eyes of his spirit. [6] The nature of representatives can be seen further from the things seen by the prophets; as by Daniel, by John in Revelation, and by the rest; all of which store up within them Divine spiritual and celestial things that anyone can see are not intelligible without interpretation from the internal sense. [7] From all this it is now further evident what a representative church is. This church was established in the land of Canaan chiefly for the sake of the Word, in order that this might be written by means of representatives and significatives, thus by means of such things as existed with that nation, in their church, and in their land. For from the most ancient times all the places in the land of Canaan, and all the mountains and rivers there, represented such things as are in the heavens (see n. 3686, 4240, 4447, 4454, 5136, 6516); as did afterward the inheritances, the tribes, and all other things there. Of such things was the literal sense of the Word of the Old Testament, in order that there might be some ultimate in which the interior things might close, and upon which they might stand, like a building on its foundation (see n. 9360, 9824, 10044). [8] From all this an intelligent person is able to know that the Word is most holy, and that its literal sense is holy from its internal sense, but that apart from this it is not holy. For apart from the internal sense the literal sense is like the external of man separated from his internal, which is a mock appearance devoid of life, and is like the peel of a tree, flower, fruit, or seed, without anything inside; and is also like a foundation without a house. Therefore they who lay stress on the sense of the letter of the Word alone, and neither have, nor procure for themselves from the Word, doctrine that is in agreement with its internal sense, can be drawn into any heresies whatever. It is from this that the Word is called by such the Book of Heresies. The very doctrine from the Word must by all means give light and guidance. This very doctrine is taught by the internal sense, and he who knows this doctrine, has the internal sense of the Word. [9] As the Jewish nation did not acknowledge anything holy in the Word except in the mere sense of its letter, which they completely separated from the internal sense, they fell into such darkness that they did not recognize the Lord when He came into the world. At the present day that nation is of the same character, and therefore although they live among Christians they nevertheless still do not acknowledge the Lord from the Word. (That from the earliest time that nation was in external things without internal, see what has been shown in the places cited in n. 9320, 9380.) Therefore unless the Lord had come into the world and opened the interior things of the Word, the communication with the heavens by means of the Word would have been broken; and then the human race on this earth would have perished, for man can think no truth and do no good except from heaven, that is, through heaven from the Lord; and the Word is that which opens heaven.
Elliott(1983-1999) 10276
10276. 'And you shall sanctify them, and they shall be the holy of holies' means consequently the inflow and presence of the Lord within the worship of the representative Church. This is clear from the meaning of 'being sanctified' as representing the Lord in respect of the Divine Human, and the reception of Divine Good and Divine Truth from Him, for the Lord alone is holy and therefore that alone is holy which emanates from Him, from which it is evident that 'being sanctified' also means the inflow and presence of the Lord within the worship of the representative Church;
'Being sanctified' means representing the Lord in respect of the Divine Human, see 9956, 9988, 10069. It also means the reception of Divine Good and Divine Truth from Him, 8806, 9820, 10128. The Lord alone is holy, and that alone is holy which emanates from Him, 9229, 9479, 9680, 9818. Thus holy things among the Israelite and Jewish nation were holy in a representative fashion, 10149.
and from the meaning of 'the holy of holies' as celestial Divine Good, dealt with in 10129.
[2] From all this it is evident that all those things which had been anointed were called 'the holy of holies' by virtue of the inflow and presence of the Lord's Divine Human. And whenever the Lord flows in and becomes present He does so by a path that is direct, and also in the lower heavens by one that is indirect, through celestial good, which is the inmost heaven's good. Therefore to the extent that the levels of good in the lower heavens contain and store celestial good, which is the good of love to the Lord, they are indeed good. This is why things which had been anointed were called 'the holy of holies'. Regarding the Lord's flowing in directly and indirectly, see in the places referred to in 9682 and 9683.
[3] To have any knowledge of the nature of these things a person must know what a representation is and what a representative Church is. What they are has been shown extensively in the places referred to in 9229, 9280, 10030; but since few at the present day know what they are, let something more be said to shed further light on the subject. In the inmost heavens there exist among the angels affections for goodness and truth derived from the Lord, which compose those angels' life and bliss. These affections manifest themselves in the lowest heaven within outward forms, which are countless and infinitely various; whatever the eyes of those in that heaven behold there springs from them. These forms are representative of more internal things, which are affections for goodness and truth and are called celestial and spiritual things.
[4] Good spirits, who perceive the holy things of heaven within those representative forms existing as subjectsa, have their inner feelings stirred by them. They see, for example, parks or gardens with countless species of trees and fruits, also rose gardens, lawns, fields with crops, houses, palaces, and very many other sights. All these correspond to the affections for goodness and truth which, derived from the Lord, exist in higher heavens. Representative forms also exist in these higher heavens, but they are immeasurably superior in perfection, delightfulness, and rapture to such forms in the lowest heaven. These representative forms are what the saying that no eye has ever seen such things refers to; and if any description of them were given it would surpass human belief.
[5] From all this it may be recognized what representative forms are. All those which had been established among the Israelite nation were similar to the ones in the lowest heaven, but had less perfection because they existed in the natural world. Such forms comprised the tent of meeting together with the ark, the table on which the loaves of the Presence were laid, the lampstand and its lamps, and the altar of incense; the garments of Aaron and his sons; at a later time, the temple together with the sanctuary in it, where the ark with the mercy-seat and cherubs above it was; the bronze sea, the lavers, and similar objects. More however, beyond numbering, appear in the lowest heaven; but these have greater excellence and perfection. That heaven was where the Lord showed Moses on Mount Sinai the things to be established among the Israelite nation, as is evident in Exod 25:40; 26:30; 27:8, though Moses did not see them there with his bodily eyes but with those of his spirit.
[6] Further proof of the nature of representative forms lies in those things which were seen by prophets - by Daniel, by John in the Book of Revelation, and by all the rest. All the things which they saw conceal Divine spiritual and celestial realities within them. Without the internal sense to explain them those visions are unintelligible, as anyone may recognize.
[7] From all this it is again evident what a representative Church is. This Church was established in the land of Canaan especially on account of the Word, in order that representative forms and objects carrying a spiritual meaning might be used in the writing of it, thus such things as existed among that nation, in their Church and in their land. For since most ancient times all places in the land of Canaan, all the mountains and rivers there, represented such things as existed in heaven, 3686, 4240, 4447, 4454, 5136, 6516; and so at a later time did the inheritances, tribes, and everything else. The literal sense of the Old Testament Word was composed of such things, to the end that it might be a kind of base in which more internal things terminated and on which they stood, like a building on its foundations, see 9360, 9824, 10044.
[8] Anyone who is intelligent may see from all this that the Word is most holy, that its literal sense is holy by virtue of its internal sense, and that when separated from this it is not holy. For the literal sense separated from the internal is like a person's outward [body] separated from his inward [soul], which is a lifeless statue; and it is like the outer covering of a tree, flower, fruit, or seed without their inward parts, and like the foundation without the house. Those therefore who adhere strictly to the sense of the letter of the Word and do not have or acquire for themselves from the Word teachings in keeping with its internal sense may be drawn into all kinds of heresy. This is why such people refer to the Word as a book of heresies. Sound doctrine drawn from the Word must absolutely shine before people and show them the way to go; those teachings are provided by the internal sense, and the person who is acquainted with them has the internal sense of the Word.
[9] Because the Jewish nation did not acknowledge the presence of any holiness in the Word except in its literal sense alone, which they separated completely from its internal sense, they sank into such darkness that they did not know the Lord when He came into the world. That nation is just the same at the present day; therefore although they live among Christians, they still do not as yet from the Word acknowledge the Lord. Right from the start that nation was interested in outward things but not their inner substance, see what has been shown in the places referred to in 9320(end), 9380. Unless therefore the Lord had come into the world and disclosed its inner contents, contact with the heavens through the Word would have been broken; and if that had been broken the human race on this planet would have perished. For no one can think anything at all that is true or do anything at all that is good except in heaven's strength, that is, the Lord's coming through heaven. The Word is what opens heaven.
Latin(1748-1756) 10276
10276. `Et sanctificabis ea, et erunt sancta sanctorum': quod significet sic influxum et praesentiam Domini in cultu Ecclesiae repraesentativae, constat ex significatione `sanctificari' quod sit repraesentare Dominum quoad Divinum Humanum, ac receptionem Divini Boni ac Divini Veri ab Ipso, solus enim Dominus est Sanctus, et inde id modo sanctum quod procedit ab Ipso; inde patet quod per `sanctificari' etiam significetur influxus et praesentia Domini in cultu Ecclesiae repraesentativae; quod `sanctificari' sit repraesentare Dominum quoad Divinum Humanum, videatur n. 9956, 9988, 10,069, {1}et quoque receptionem Divini Boni et Divini Veri ab Ipso, n. 8806, 9820, 10,128; quod solus Dominus sanctus, et {2}id modo sanctum quod procedit ab Ipso, n. 9229, 9479, 9680, 9818; ita quod sancta apud gentem Israeliticam et Judaicam fuerint repraesentative sancta, n. 10,149; et ex significatione `sancti sanctorum' quod sit Divinum Bonum caeleste, de qua n. 10,129; [2] inde patet quod illa omnia quae uncta fuerunt dicta sint `sancta sanctorum' ex influxu et praesentia Divini Humani Domini; et omnis influxus et praesentia Domini {3}fit immediate, et quoque in inferioribus caelis mediate per bonum caeleste, quod est bonum intimi caeli, ideo quantum bona inferiorum caelorum in (x)se continent ac recondunt bonum caeleste, quod est bonum amoris in Dominum, tantum bona sunt; inde est quod quae uncta fuerunt dicta fuerint sancta sanctorum; de influxu immediato et mediato Domini, videatur in locis citatis n. 9682 et n. 9683. [3] Sed ut sciatur quomodo cum bis se habet, {4} sciendum est quid repraesentatio et quid Ecclesia repraesentativa; quid illae (x)sunt in locis citatis n. 9229, 9280, (x)10,030, multis ostensum est; sed quia hodie pauci sciunt quid sunt, licet adhuc rem illam aliquibus illustrare: in intimis caelis apud angelos sunt affectiones boni et veri a Domino quae faciunt vitam eorum et felicitatem eorum; haec in ultimo caelo sistuntur in formis externis, quae sunt innumerabiles, cum infinita varietate; quicquid ibi vident oculis suis, inde est; haec sunt repraesentativa interiorum, quae sunt affectiones boni et veri, ac vocantur caelestia et spiritualia; spiritus boni, qui in illis ut subjectis percipiunt sancta [4] caeli, afficiuntur interius; ut pro exemplo, vident paradisos cum arboribus et fructibus innumerabilium specierum, similiter roseta, virecta, agros cum sementibus, domos, et palatia, et perplura alia, quae omnia correspondent affectionibus boni et veri quae a Domino in caelis superioribus; sunt quoque in his caelis repraesentativa, sed quae immensum excedunt perfectione, jucunditate, et felicitate illa quae in caelo ultimo; {5} haec repraesentativa sunt de quibus dicitur quod talia nusquam aliquis oculus vidit si etiam aliquid de illis diceretur, excederet fidem humanam. [5] Ex his constare potest quid repraesentativa; omnia quae apud gentem Israeliticam instituta fuerunt erant similia illis quae in caelo ultimo, sed in minore perfectione, quia in natura mundi, sicut tentorium cum arca, cum mensa super qua panes facierum, cum candelabro et ejus lucernis, cum altari suffitus; vestes Aharonis et filiorum ejus, ac postea templum, cum adyto ibi, ubi arca super qua (x)propitiatorium et cherubi; mare aeneum, labra, et similia; at innumerabilia plura apparent in caelo ultimo, sed in excellentia et perfectione majore; ex illo caelo ostensa fuerunt illa quae apud gentem Israeliticam {6}instituerentur, Moschi a Domino in monte Sinai, ut patet in Exod. xxv 40, xxvi 30, xxvii 8; {7}at Moschi ibi non visa sunt oculis corporis ejus sed oculis spiritus ejus. Qualia sunt repraesentativa, ulterius constare potest ex illis quae [6] visa sunt prophetis, {8}ut Danieli, Johanni in Apocalypsi, et reliquis; quae omnia in se recondunt Divina spiritualia et caelestia; quod haec non intelligibilia sunt absque interpretatione ex sensu interno, cuivis constare potest; ex his nunc iterum patet quid Ecclesia repraesentativa. [7] Haec Ecclesia instituta fuit {9}in terra Canaane imprimis propter Verbum, ut hoc per repraesentativa et significativa conscriberetur; ita per talia quae apud illam gentem erant, in Ecclesia eorum et in terra corum; omnia enim loca in Canaane terra, omnes ibi montes et fluvii, ab antiquissimis temporibus repraesentabant {10}talia quae in caelis, n. 3686, 4240, 4447, 4454, 5136, 6516; et postea hereditates, tribus, et reliqua; sensus litteralis Verbi Veteris Testamenti ex talibus erat ut esset aliquod ultimum in quod desinerent interiora et super quo starent, sicut aedes super suo fundamento, videatur n. 9360, 9824: 10,044. [8] Qui intelligens est, ex his scire potest quod Verbum sit sanctissimum, et quod sensus litteralis ejus sanctus sit ex sensu ejus interno at quod separatus ab illo non (t)sit sanctus; sensus enim separatus ab interno {11}est sicut externum hominis separatum ab interno ejus, quod est simulacrum nullius vitae, et est sicut putamen arboris, floris, fructus, aut seminis absque eorum interioribus, et sicut fundamen absque domo; quapropter qui solum sensum litterae Verbi premunt, nec doctrinam habent aut sibi {12}comparant ex Verbo convenientem sensui ejus interno, trahi possunt in quascumque haereses; inde est quod Verbum a talibus dicatur liber haeresium; ipsa doctrina ex Verbo omnino praelucebit et ducet; ipsam illam doctrinam docet sensus internus, et qui illam doctrinam novit, sensum {13} internum Verbi habet. [9] Gens Judaica quia non agnoscebat aliquod sanctum in Verbo quam in solo sensu litterae ejus, quem separavit prorsus a sensu interno, ideo in tales tenebras lapsa est ut non {14}cognoverit Dominum cum venit in mundum; talis etiam est gens illa hodie; quapropter licet inter Christianos vivit, usque tamen adhuc Dominum ex Verbo non agnoscit; quod gens illa fuerit in externis absque internis a primo tempore, videantur quae in locis citatis n. 9320 fin. ,9380, ostensa sunt; quapropter nisi Dominus in mundum venisset, (c)ac interiora Verbi aperuisset, communicatio cum caelis per Verbum rupta fuisset; qua rupta periisset genus humanum in hac tellure; homo enim nihil veri cogitare potest et nihil boni facere, nisi e caelo, hoc est, per caelum a Domino; Verbum est quod aperit caelum. @1 quod etiam$ @2 i inde$ @3 d fit i existit$ @4 i omnino$ @5 i nam sunt repraesentativa Divinorum quae a Domino;$ @6 institutum [instituta intended] before apud gentem$ @7 ac$ @8 imprimis quae$ @9 praecipue$ @10 , et quoque haereditates eorum, praeter Tribus et nomina illarum$ @11 est sicut fundamen absque domo, et sicut externum hominis absque internum, ubi vita ejus, quod est simulachrum, et quoque sicut putamen arboris, floris, fructus aut seminis absque eorum interioribus$ @12 compararunt$ @13 i etiam$ @14 cognoverint IT$