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If I asked you what the two sections of the actual building of the Mishkan were, you'd probably say "the kodesh" and "the kodesh hakodashim." And you'd be right!
But if I then asked you to translate both of those terms, you'd probably translate them as the "holies" and "holy of holies." And, according to Rav Hirsch, you'd be wrong. Rav Hirsch claims that when we double language as we do in the term "kodesh hakodashim" it doesn't just mean "holier than the kodesh."
For example, the term "eved avadim" doesn’t just mean a very lowly slave, it means the slave of a slave. Meaning, the master of an "eved avadim" is also a slave. Similarly, when we say that Hashem is "Melech hamelachim" or the "Melech malchei hamelachim," we don’t just mean that Hashem is the best king, or the most “king” compared to other kings, we mean that Hashem is the King who grants dominion to humans, enabling them to become powerful leaders. There is no comparison between Hashem and a human king - Hashem grants the king their kingship.
The same is true with the kodesh hakodashim. It doesn’t just mean “holier than the kodesh, which already was holy”. Rather, it means that this is the place in the world where holiness stems from, where it flows from. All holy things get their holiness from the kodesh hakodashim, like a river that flows into and feeds different tributaries.
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