9755. 'And the breadth of the court on the side of the sea' means the state of that heaven in respect of truths on the level of factual knowledge. This is clear from the meaning of 'the breadth' as truth, dealt with in 1613, 3433, 3434, 4482, 9487; from the meaning of 'the court' as the lowest heaven, dealt with above in 9741; and from the meaning of 'the sea' as the place where items of knowledge on which reasoning about truths is based are gathered together, thus also the natural level and the sensory level of the mind, for these are containers. Here 'the side of the sea' is an expression denoting the west side, and by 'the west' good dwelling in obscurity is meant. However, since the words 'the west' are not used but 'the sea', factual knowledge is meant, which too dwells in comparative obscurity because factual knowledge belongs to the natural or external man, and the natural or external man dwells in the light of the world. This light, compared with the light of heaven in which the internal man dwells, is like the shade when the sun is going down in the west.

[2] This may also be recognized from things as they appear in the next life. The Sun of heaven, which is the Lord, appears there midway above the horizon in the direction of the right eye. It is for the angels of heaven the Source of all light, and with the light the Source of all intelligence and wisdom. The sun of the world however does not appear as such when they think about it, but instead as a gloomy object in the opposite direction behind the back. That is also where the west is, in the heavens; for the Lord there as the Sun is the east. From all this it becomes clear that 'the west' means good dwelling in obscurity, and that this is the good that governs the external or natural man. The natural man, as has been stated, dwells in the light of the world, and this light in comparison with the light of heaven is like the shade when the sun is going down in the west. The natural man's truth however is meant by the water of the sea. This truth consists in factual knowledge, for truth in the natural or external man is truth present in knowledge, whereas truth in the spiritual or internal man is truth present in faith. And truth present in knowledge comes to be truth present in faith when it is raised from the natural or external man to the spiritual or internal man. So it is that truths with a person in childhood are truths present in knowledge; but in adult life, if the person allows himself to be regenerated, they come to be truths present in faith. For the internal man is being opened gradually as the person advances into adult life.

[3] The reason why 'the sea' means a place where items of knowledge are gathered together is that truths are meant by 'waters', 'springs', and 'rivers', so that gatherings of them are meant by 'seas'. That this is so is also clear from places in the Word where 'the sea' and 'the seas' are mentioned, as in David,

The earth is Jehovah's and the fullness of it, the world and those who dwell in it. He has founded it upon the seas, and established it upon the rivers. Psalms 24:1-2.

'The earth' and 'the world' stand for the Church. 'The seas' on which He has founded the world are truths on the level of factual knowledge, 'the rivers' on which He has established it are the truths of faith. The fact that the earth, world, seas, or rivers should not be understood here is self-evident; for the world has not been founded upon the seas, nor has it been established upon the rivers.

[4] In the same author,

You broke up the sea by Your strength, You broke the heads of the monsters upon the waters. You broke in pieces the heads of Leviathan; You gave him as food to the people, the Ziim. You dried up the rivers of strength. Psalms 74:13-15.

This refers in the internal sense to knowledge that destroys the truths of faith. 'The monsters' whose heads will be broken are factual knowledge in general, 42, 7293; and 'Leviathan' has a similar meaning, 7293. 'The people, the Ziim', to whom it was to be given as food, are those steeped in falsities, or actual falsities. From this it is evident what 'the sea' means, namely factual knowledge misapplied in order to weaken and destroy truths. In Habakkuk,

You trampled the sea with Your horses, the mud of many waters. Habakkuk 3:15.

'Trampling the sea with horses', when said to have been done by Jehovah, stands for teaching the natural man, where factual knowledge belongs.

[5] In Zechariah,

On that day living waters will flow out from Jerusalem, part of them to the eastern sea, and part of them to the western ¹ sea. Zechariah 14:8.

'Living waters from Jerusalem' are truths of faith that receive their life from the good of love, 'the eastern sea' and 'the western sea' being the natural level and the sensory level of the mind where items of knowledge reside, that is, truths that have been gathered together. In Hosea,

They will go after Jehovah, and respectfully [His] sons from the sea ² will draw near; respectfully they will come like a bird from Egypt. Hosea 11:10-11.

'Sons from the sea' are truths on the level of factual knowledge which belong to the natural man. This explains why it says that 'they will come like a bird from Egypt', for 'Egypt' in the Word means factual knowledge, 9340, 9391.

[6] In Ezekiel,

All the princes of the sea will step down from their thrones, and will cast away their robes and strip off their embroidered clothes. They will clothe themselves with tremblings, they will say, How you have perished, O one inhabited in the seas, O praised city which was powerful in the sea. Ezekiel 26:16-17.

This has to do with the ruination of the cognitions of good and truth, meant by Tyre, to which the words here refer, 1201, cognitions of good and truth being items of knowledge which the Church possesses. 'The princes of the sea' are leading cognitions, 1482, 2089, 5044; and 'casting away robes and embroidered clothes' means removing truths as they exist on the level of factual knowledge, 9688. Since such truths are meant by 'Tyre', Tyre is called 'one inhabited in the seas' and 'a city powerful in the sea'.

[7] In Jeremiah,

The sea has come up over Babel, she has been covered with the multitude of its waves; her cities have been reduced to a desolation. Jeremiah 51:42-43.

'Babel' stands for worship which to outward appearances is holy but inwardly is unholy, 1182, 1326. 'The sea' spread over Babel is falsity rising up from factual knowledge; 'its waves' are reasonings that consist of that knowledge, and the resulting denials; 'cities' which were turned into a desolation are matters of doctrine.

[8] Something similar occurs in the Book of Revelation,

Every shipmaster, and everyone on board ships, and sailors, and all who trade on the sea, stood at a distance [and were crying out] as they saw the smoke of Babylon's burning, saying, Woe, woe, the great city, in which all who have ships on the sea have been made rich by her wealth. ³ Then an angel took up a stone like a great millstone and threw it into the sea, saying, Thus with vehemence will Babylon be thrown down. Revelation 18:17-21.

'Ships' are teachings drawn from the Word, 6385, and from this it is evident what 'shipmaster' means, and 'sailor', also 'the sea', and 'those who trade on it'. 'A stone like a millstone' is truth through which faith develops; 'being thrown into the sea' means being consigned to the falsity of factual knowledge. In the next life seas appear, and also ships on them; I have often been allowed to see such ships and seas. The seas there are in a bad sense a sign of the falsities of factual knowledge, and people on ships a sign of those who traffic in and supply such falsities.

[9] In Jeremiah,

Thus said Jehovah who gives the sun for light by day and the ordinances of the moon and of the stars for light by night, who stirs up the sea that its waves may roar, ... Jeremiah 31:35.

'The sun for light by day' is the good of love from which light comes to truths. 'The ordinances of the moon and of the stars for light by night' are forms of the good of faith and of cognitions from which truth has light in darkness. 'Stirring up the sea that its waves may roar' means dispelling the falsities of factual knowledge on which mere reasonings about truths are based.

[10] In Isaiah,

Has My hand been altogether shortened, that it cannot redeem? Or is there no power in Me to deliver? Lo, by My rebuke I dry up the sea, I make the rivers a desert. Their fish will putrify because there is no water and they die of thirst. Isaiah 50:2.

'Drying up the sea' stands for doing away with the good and truth of factual knowledge, 'making the rivers a desert' for laying actual truths waste. 'The fish' which will putrify means the factual knowledge that the natural man possesses, 40, 991; 'because there is no water' means the non-existence of truth, 2702, 3058, 3424, 4976, 5668, 8568; 'dying of thirst' means owing to the lack of truth, 8568.

[11] Something similar occurs elsewhere in the same prophet,

The waters will fail from the sea, and the river will be parched and dry; and the streams will recede, the rivers of Egypt will diminish and dry up. Isaiah 19:5-6.

'The waters will fail from the sea' stands for the departure of truths in the place where they are gathered together; 'the rivers of Egypt' which are going to dry up are factual knowledge. In the same prophet,

The earth is full of the knowledge of Jehovah as the waters cover the sea. Isaiah 11:9.

'The waters' stands for truths, 'the sea' for a gathering together of them, that is, for knowledge of them, which is why it speaks of the earth's being full of 'the knowledge of Jehovah'.

[12] In John,

The second angel sounded, and so to speak a great mountain burning with fire was thrown into the sea. And a third part of the sea became blood resulting in the death of a third part of the creatures which had their being in the sea. ⁴ And a third part of the ships was destroyed. Revelation 8:8-9.

'A great mountain burning with fire' is self-love; 'the sea' into which it was thrown is factual knowledge in general; 'blood' which it became is truth that has been falsified and made profane, 4735, 4978, 7317, 7326; and 'the creatures' which died as a result are those in possession of teachings which present the truth.

[13] Something similar occurs elsewhere in the same book,

The second angel poured out his bowl into the sea, and it became like the blood of one dead, from which every living soul died in the sea. Revelation 16:3-4.

Factual knowledge serving evils in the destruction of truths and in the substantiation of falsities is meant here by 'the sea'. In the same book,

... a beast coming up out of the sea, speaking blasphemies. Revelation 13:1ff.

'A beast out of the sea' is factual knowledge destroying the truths of faith. From all this it becomes clear that 'the sea' means a place where factual knowledge is gathered together and is the resource which reasoning about the truths of faith makes use of.

[14] Since 'the sea' has this meaning Zebulun is spoken of as dwelling at the shore of the seas and at the haven of ships, Genesis 49:13, and in another place as one who 'will suck the plentifulness of the sea, and the hidden treasures of the sand, Deuteronomy 33:19. Zebulun is used in the representative sense to mean those who make use of factual knowledge to arrive at conclusions about the truths of faith; this is why it says that he was going to dwell 'at the shore of the seas'.

[15] In the contrary sense however 'the sea' means factual knowledge which has the world as the end in view; in this case its 'waves' are reasonings that are the product of worldly notions about Divine matters. Consequently 'being immersed in the sea' means being immersed so thoroughly in factual knowledge which is the product of worldly and earthly notions that there is no belief whatever in God's truth, as in Matthew,

Whoever causes one of the little ones believing in Me to stumble, it would be better for him if an ass's millstone ⁵ were hung onto his neck and he were plunged into the depth of the sea. Matthew 18:6.

'A millstone' is truth which is of service to faith, 4335, 7780, 'an ass' is the natural because it is a servant, 2781, 5741, 5958, 6389, 8078, so that 'an ass's millstone' is natural and worldly knowledge. 'The neck' means the joining of interior things to exterior ones, 3542; 'being hung on it' means a blocking and cutting off of good and truth, 3542, 3603; 'being plunged into the depth of the sea' means sinking into what is merely worldly and bodily, thus into hell. These words, like all others spoken by the Lord, are accordingly such as carry a spiritual meaning.

[16] But [the nature of] the factual knowledge meant by 'the sea' depends altogether on the density and blackness of its waters, or conversely on the clearness and transparency of them. So it is that factual knowledge looking towards heaven, which is the spiritual dimension within the natural man, is called the glassy sea in Revelation 15:1-2. A time when no one will use factual knowledge to reason about the truths of faith, but truths will be imprinted on people's hearts is meant by the sea will be no more in Revelation 21:1.

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2576. 'Behold, it is for you a covering of the eyes for all who are with you' means that rational truths are like a covering or garment for spiritual truths. This is clear from the meaning of 'a covering', to be dealt with immediately below, and from the meaning of 'the eyes' as things of the understanding, as is evident from very many places in the Word, and also from the meaning of 'seeing' as understanding, 2150, 2325. Anyone may see that each detail in this verse holds arcana within it which cannot be brought to light except by some interior sense - such as the detail that it is said 'he gave a thousand pieces of silver to her brother' not 'to her husband'; or the details that it was 'a covering of the eyes', and that it was 'for her and all who were with her', also 'with all'; or the detail 'so she was vindicated'. Many historical inferences might indeed be drawn from the sense of the letter, but none of these would have anything spiritual in them, still less anything Divine. Such is the nature of the Word.

[2] As regards rational truths being like a covering or garment for spiritual truths, the position is that the inmost parts of man's being belong to his soul, while the more exterior belong to his body. Man's inmost parts consist in goods and truths from which the soul has its life, or else the soul would not be a soul. Those which are more exterior however derive their life from the soul, and each one of them is like a body, or what amounts to the same, a covering or garment. This becomes clear in particular from the things that are seen in the next life, for example, from angels when these are presented to view. The interior parts of their beings shine from their faces, while the exterior are represented both in their bodies and in the clothes they are wearing, so completely that anyone there may recognize the character of those angels simply from the clothes they are wearing; for every angel consists of real substance and so is an essence given outward form. It is similar in the case of angels who have been seen and whose faces and clothing are described in the Word, such as those seen in the Lord's tomb, Matthew 28:3; Mark 16:5; and the twenty-four elders around the throne, Revelation 4:4; and others. Nor does this apply only to angels but also to everything else, even inanimate objects, mentioned in the Word. Their exteriors are a covering or garment as with the Ark of the Covenant and the tent surrounding it. 'The Ark' there, which was inmost, represented the Lord Himself, for the Testimony belonged there, while 'the tent' outside of it represented the Lord's kingdom. Every single one of 'the coverings' there, that is, the veils and screens, represented the exterior celestial and spiritual things within the Lord's kingdom, that is to say, within the three heavens. This becomes clear from the plan of it that was shown to Moses on Mount Sinai, Exodus 25:9; 26:30. It was this that gave it its holiness, not the gold and silver and the carvings that were in it.

[3] Since the matter of rational truths being like a covering or garment to spiritual truths is being discussed here, and since in Moses a description of the Tent is given - of its coverings or of its screens, and also of its veils in front of places of entry - let an explanation be given, for the sake of illustration, of what specifically was meant by the veils. (But what was meant by the enveloping covers will in the Lord's Divine mercy be stated elsewhere.) The Tabernacle had three veils, the first, which made a division between the Holy Place and the Holy of Holies; the second, which is called a screen serving as a door into the tent; the third, which is called a screen serving as a gate into the court.

[4] The first of these, the veil itself, which was a screen in front of the Ark, is referred to in Moses,

You shall make a veil of violet and purple and twice-dyed scarlet and fine-twined linen. The work of a designer, ¹ you shall make it with cherubs on it. And you shall hang it on four pillars of shittim, overlaid with gold, and their hooks shall be of gold; [they shall stand] on four bases of silver. And you shall hang the veil under the clasps. And you shall bring in, within the veil, the Ark of the Testimony, and the veil shall divide for you the Holy Place from the Holy of Holies. Exodus 26:31-34; 36:35-36.

This veil represented the most immediate and inmost appearances of rational good and truth, which occur among the angels of the third heaven. These appearances are described by the violet, purple, twice-dyed scarlet, and fine-twined linen, the red of which represented the goods that belong to love, and the white its truths. Also, the gold and silver with which the pillars were overlaid, and of which the hooks and bases were made had a similar representation. As regards colours being representative, see 1042, 1043, 1053, 1624; and as regards 'gold' meaning the good of love, 113, 1551, 1552, and 'silver' truth, 1551, 2048.

[5] This shows what is meant by the veil of the temple being torn in two, Matthew 27:51; Mark 15:38; Luke 23:45 - namely that once all appearances had been dispelled the Lord entered into the Divine Itself, and at the same time He opened a means of access to the Divine Itself through His Human that had been made Divine.

[6] The second veil, or screen serving as a door to the tent, is referred to in Moses as follows,

You shall make a screen for a door of the tent, of violet and purple and twice-dyed scarlet and fine-twined linen, the work of an embroiderer. And you shall make for the screen five pillars of shittim and overlay them with gold, and their hooks shall be of gold; and you shall cast for them five bases of bronze. Exodus 26:36-37; 36:37-38

This screen represented the appearances of good and truth which are lower and more exterior than those mentioned already; that is, they are the middle appearances that belong to the rational, which occur among the angels of the second heaven. The description given to these appearances is virtually the same, the difference being that this screen had five pillars and five bases, by which number is meant something relatively small, for these appearances are not so unified or heavenly as the appearances belonging to the inmost or third heaven. Regarding the number 'five' meaning that which is small, see 649, 1686. And because these appearances look to natural things, it was commanded that the bases should be cast of bronze; for bronze represented and meant natural good, 425, 1551.

[7] The third veil, or screen serving as a gate into the court, is referred to in Moses as follows,

The screen for a gate of the court shall be twenty cubits [long], of violet and purple and twice-dyed scarlet and fine-twined linen, the work of an embroiderer; the pillars of it shall be four and the bases of these four. All the pillars of the surrounding court shall be fastened with silver; their hooks shall be of silver but their bases of bronze. Exodus 27:16-17; 38:18-19

This screen represented the still lower and more exterior appearances of good and truth, which are the lowest appearances belonging to the rational, and which occur among the angels of the first heaven. Because these appearances correspond to those that are more interior the description given to them is also much the same, the differences being that the pillars were not overlaid with gold but were fastened together with silver, while the hooks were made of silver - all of which mean rational truths such as have their origin immediately in factual knowledge - and the bases were made of bronze which mean natural goods. All these considerations show that there was nothing in the Tent which was not representative of the celestial and spiritual things of the Lord's kingdom; that is, they show that all those things were made so as to provide every type or imprint of the celestial and spiritual things that exist in the three heavens. And they also show that the coverings or screens meant things which, like a body or clothing, surround or are outside of that which is inmost.

[8] In addition to all this, the fact that coverings, screens, and a garment or clothes mean relatively lower truths becomes clear from many places in the Word, as in Ezekiel,

Fine linen with embroidered work from Egypt was your sail, violet and purple from the islands of Elishah was your covering. ² Ezekiel 27:7.

This refers to 'Tyre', which means interior cognitions of celestial and spiritual things, and therefore those who possess those cognitions, 1201. 'Embroidered work from Egypt' stands for factual knowledge - 'Egypt' meaning factual knowledge, 1164, 1165, 1186, 1462. 'Violet and purple from the islands of Elishah as a covering' stands for forms of ritual corresponding to internal worship, 1156.

[9] In the same prophet,

All the princes of the sea will step down from upon their thrones, and will remove their robes and will strip off their embroidered clothes. They will clothe themselves with tremblings; they will sit on the ground. Ezekiel 26:16.

This too refers to 'Tyre'. 'Robes' and 'embroidered clothes' stand for cognitions formed out of factual knowledge, and so stand for lower truths.

[10] In the same prophet,

I clothed you with embroidered cloth and shod you with badger, and I swathed you in fine linen and covered you with silk, and I adorned you with adornments and put bracelets on your hands and a chain on your neck. You took some of your garments and made for yourself gaily-decked high places and committed whoredom on them. You took your embroidered clothes and covered them. Ezekiel 16:10-11, 16, 18.

This describes 'Jerusalem', which is the spiritual Church, as it had been in early times and as it was subsequently when perverted. Its lower spiritual things and its matters of doctrine are the embroidered clothes, fine linen, and silk.

[11] In Isaiah,

The Lord, Jehovah Zebaoth, is taking away from Jerusalem and from Judah the whole staff of bread and staff of water. At that time a man will take hold of his brother, of his father's house, [saying,] You have clothing, you will be leader for us. On that day he will speak out, saying, I will not be a binder up; and in my house there is neither bread nor clothing. You shall not make me leader of the people. The Lord will smite with a scab the crown of the head of the daughters of Zion. And on that day the Lord will take away the finery of the anklets, and of the networks, and of the crescents, and of the necklaces, and of the chainlets, and of the bracts; ³ and the tiaras, and the garters, and the sashes, and the perfume boxes, ⁴ and the earrings; the rings, and the nose-jewels, the changes of clothes, and the robes, and the veils, and the pin-cases, and the mirrors, and the muslin, and the turbans, and the mantles. Isaiah 3:1, 6-7, 17-24.

'Jerusalem' stands for the spiritual Church, 'Judah' for the celestial Church, 'the staff of bread and the staff of water which will be taken away' for good and truth. 'The clothing which the leader will have' stands for the truths that make up doctrine. The various articles of clothing and adornments that are listed belonging to the daughters of Zion mean every single genus and species of good and truth which were to be taken away from them. Unless each item that is mentioned meant some specific detail of the Church they would not be part of the Word, every expression of which has what is Divine within it. 'The daughters of Zion' who are said to possess all these articles means those things that constitute the Church; see 2362.

[12] In the same prophet,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city; no more may there come in to you the uncircumcised and the unclean. Isaiah 52:1-2.

'Zion' stands for the celestial Church, 'Jerusalem' for the spiritual, 'beautiful garments' for the sacred things of faith. In the same prophet,

Their webs do not become clothing, neither are they covered in their works. Their works are works of iniquity. Isaiah 59:6.

'Webs' stands for made-up truths which do not become clothing. 'Clothing' stands for exterior truths of doctrine and worship, hence the statement 'neither are they covered in their works'.

[13] In the same prophet,

I will greatly rejoice in Jehovah, my soul will exult in my God, for He will clothe me with the clothes of salvation, with the robe of righteousness has He covered me. Isaiah 61:10.

'The clothes of salvation' stands for truths of faith, 'the robe of righteousness' for the good that flows from charity. In John,

You have a few names also in Sardis, who have not soiled their garments, and they will walk with Me in white, for they are worthy. He who conquers will be clad in white garments. Revelation 3:4-5.

In the same book,

Blessed is he who is awake and keeps his garments, so that he may not walk naked. Revelation 16:15.

In the same book,

On the thrones I saw twenty-four elders seated, clad in white garments. Revelation 4:4.

Here it is evident that 'garments' do not mean garments but spiritual things, which are forms of truth.

[14] The same may be seen in what the Lord said when speaking about the close of the age. When He said that people were not to turn back and fetch their garments, Matthew 24:18; Mark 13:16, truths were meant by 'garments', see 2454, as they also are in His reference to the man who was not wearing a wedding garment, Matthew 22:11-12, and in His reference to John,

What did you go out to see. A man clad in fine garments? Those who wear fine garments are in kings' houses. Matthew 11:8; Luke 7:25.

This means that they did not care about the external things of doctrine and worship but about the internal, and this is why He adds,

What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. Matthew 11:9.

'A prophet' here stands for the external things of doctrine and worship.

[15] As 'clothes' meant truths of every kind the children of Israel were commanded when leaving Egypt to ask from their neighbour for gold and silver, and for clothes, and to place them on their children, Exodus 3:22; 12:35-36.

[16] They were also commanded not to wear clothes made from different kinds of stuff, or to wear mixed ones, Leviticus 19:19; Deuteronomy 22:11; and were commanded to make tassels for the hems of their clothes, to put a violet cord there, and when they saw it were to recollect the commandments and carry them out, Numbers 15:38-40. In former times they also rent their clothes, as is evident in Joshua 7:6; Judges 11:35; 1 Samuel 4:12; 2 Samuel 1:2, 11-12; 3:31; 13:30-31; 15:32; 1 Kings 21:27; 2 Kings 5:7-8; 6:30; 22:11, 14, 19; Isaiah 36:22; 37:1. This action meant a zealous regard for doctrine and truth which had in a similar way been torn to shreds, and also a humble recognition that nothing existed with them, which is meant by the adornment of clothing.

[17] That veils, screens, garments, or clothes mean such things is also evident with the prophecy of Jacob, who by now was Israel,

He will bind his colt to the vine, and the foal of his ass to a choice vine. He will wash his clothing in wine, and his garment in the blood of grapes. Genesis 49:11.

What these words mean nobody can know except from the internal sense, that is to say, what is meant by 'a vine', 'a choice vine', 'a colt', 'the foal of an ass', 'wine', 'the blood of grapes', 'clothing', and 'garment'. That it is a reference to the Lord who in that prophecy is called 'Shiloh' is self-evident. The reference at this point is to Judah who represents the Lord's Divine celestial. 'The clothing he was to wash in wine' and 'the garment in the blood of grapes' mean His Rational and Natural which He was to make Divine.

[18] Similarly in Isaiah,

Who is this coming from Edom, with dyed clothes from Bozra, he that is glorious in his apparel, marching in the vast numbers of his strength? Why are you red as to your clothing, and your clothes like his that treads the winepress? And I have trodden the winepress alone, and from the peoples no one was with me. Their victory has been sprinkled on my clothes, and I have stained all my raiment. Isaiah 63:1-3.

Here also 'clothes' and 'raiment' stand for the Lord's Human which, by means of the conflicts brought about by temptations and by means of victories, He made Divine by His own power; hence the statement, 'I have trodden the winepress alone, and from the peoples no one was with me'. The reference to 'Isaac smelling the smell of Esau's clothes, and so blessing him' implies much the same, Genesis 27:27.

[19] The Holiness itself of the Lord's Divine Human was also a garment which was seen as light and as something dazzling white when He was transfigured, described in Matthew as follows,

When Jesus was transfigured His face shone like the sun, and His clothes became [white] as the light. Matthew 17:2.

In Luke,

When Jesus was praying the appearance of His face was altered; His clothing became dazzling white. Luke 9:29.

And in Mark,

When Jesus was transfigured His clothes became glistening, intensely white like snow, as no fuller on earth could bleach them. Mark 9:3.

The sacred vestments worn by Aaron when he went inside the veil, which were made of linen, were similarly representative, Leviticus 16:2, 4, and so were the sacred vestments 'for glory and adornment' when he ministered, which are described in Exodus 28:2-end; 39:1-end. Not a detail of those vestments failed to be representative.

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