10184. Its roof. That this signifies the inmost, is evident from the signification of a “roof,” as being the inmost. A “roof” denotes the inmost because it is supreme or highest, and what is supreme or highest signifies inmost, according to what was shown above (n. 10181); and because a “roof” signifies the like as the head with man. For all the representatives in nature bear relation to the human form, and have a signification according to this relation (see n. 9496). (That the “head” signifies the inmost, see n. 5328, 6436, 7859, 9656, 9913, 9914.) The inmost here signified by the roof of the altar of incense is the inmost of worship; for in worship there are similar things to those which are in the man himself from whom the worship proceeds; namely, an internal, a middle, and an external. The inmost is called celestial, the middle spiritual, and the external natural (n. 4938, 4939, 9992, 10005, 10017, 10068). From the correspondence these degrees are signified by the “head,” the “breast,” and the “feet;” in like manner by the “roof,” the “sides,” and the “horns,” of the altar of incense.

[2] As by the “roof” is signified the celestial, which is inmost, good is also signified, for good is everywhere the inmost, and truth proceeds from it, as, to speak comparatively, light does from flame. This is meant by the “roof” in Matthew:

Let him that is on the roof of the house not go down to take anything out of his house (Matthew 24:17; Mark 13:15; Luke 17:31).

The subject here treated of is the last times of the church, and by being “on the roof” is signified the state of a man who is in good; and by “going down to take anything out of the house,” is signified a return to the former state (n. 3652). As in Jeremiah:

On all the roofs of Moab, and in the streets thereof, all is mourning (Jeremiah 48:38);

by a “mourning on all the roofs” is signified the vastation of all goods with those who in the representative sense are meant by Moab, namely, those who are in natural good, who easily suffer themselves to be seduced (n. 2468); and by a “mourning in the streets” is signified the vastation of all truths (that “streets” denote truths, see n. 2336).

[3] As a “roof” signified good, therefore the ancients had roofs on their houses where they walked, and also where they worshiped, as can be seen in 1 Samuel 9:25-26; 2 Samuel 11:2; Zeph. 1:5.

In Moses:

When thou buildest a new house, thou shalt make a parapet for thy roof, that thou bring not bloods on thine house if anyone fall from it. Thou shalt not sow thy vineyard with mixed seed, lest the gathering from the seed which thou hast sowed, and from the produce of the vineyard, be forfeited. Thou shalt not plow with an ox and an ass together. Thou shalt not put on a garment mixed with wool and linen together (Deuteronomy 22:8-11).

[4] From all this it is also evident that by a “roof” is signified the good of love; for each of these precepts involves similar things, which are not disclosed except by means of the internal sense. This sense is that he who is in good, which is the state of a regenerate man, shall not return into a state of truth, which is his prior state, namely, during regeneration; for in this state man is led by means of truth to good, thus partly by himself; but in the later or posterior state, namely when he has been regenerated, man is led by good, that is, through good by the Lord.

[5] This is the secret which lies hidden within each of these precepts; thus the same as is contained in the Lord’s words in Matthew:

Then he who is upon the house, let him not go down to take anything out of his house; and he who is in the field, let him not return back to take his clothes (Matthew 24:17-18).

He who is up on the roof, let him not go down into the house, neither let him enter to take away anything out of his house; and he who shall be in the field, let him no more turn back to take his raiment (Mark 13:16).

In that day, whosoever shall be upon the house, and his vessels in the house, let him not go down to take them away; and whosoever shall be in the field, let him likewise not return to the things behind him; Remember Lot’s wife (Luke 17:31-32).

[6] Who cannot see that arcana of heaven are contained in these passages? For otherwise what could be meant by its being said that they should not go down from the house, or return back from the field, and that they should remember Lot’s wife? In like manner in what is said in Moses, that they should make a parapet about the roof lest blood should be shed if people fell down; and that a field should not be sown mixedly with seed, and also about the produce of a vineyard; and that they should not plough with an ox and an ass together; nor wear a garment mixed with wool and linen. For by “the roof” is signified good, and by being “upon the house,” or “upon the roof,” is signified the state when a man is in good; by “falling from it” is signified a relapse to the former state; and by “bloods” is signified the violence then offered to good and truth (n. 374, 1005, 4735, 6978, 7317, 7326); by a “vineyard” is signified the church with man; by the “produce of the vineyard,” a state of truth (n. 9139); by “the seed of wheat or barley,” a state of good (n. 3941, 7605); by an “ox” also is signified good, and by “ploughing with an ox,” a state of good (n. 2781, 9135); in like manner by “wool,” and by “putting on a garment of wool” (n. 9470); and by an “ass” is signified truth (n. 2781, 5741); and also by “linen” (n. 7601, 9959). But how the case is with this secret, see unfolded in the places cited in n. 9274.

2336. That a “street” signifies truth, may be seen from many passages in the Word, as in John, where the New Jerusalem is treated of:

The twelve gates were twelve pearls, every gate was one pearl; and the street of the city was pure gold, as it were transparent glass (Revelation 21:21).

[2] The “New Jerusalem” is the Lord’s kingdom, which, being described as to good and truth, is described by “walls,” “gates,” and “streets.” By the “streets” are meant all things of truth which lead to good, or all things of faith which lead to love and charity; and because truths then become of good, thus transparent from good, the street is said to be “gold, as it were transparent glass.” Again:

In the midst of the street of it and of the river, on this side and on that, was the tree of life, bearing twelve fruits (Revelation 22:2),

where also the New Jerusalem or the Lord’s kingdom is treated of. The “midst of the street” denotes the truth of faith, by means of which comes good, and which afterwards comes from good; the “twelve fruits” are what are called the fruits of faith; for “twelve” signifies all the things of faith (as shown above, n. 577, 2089, 2129-2130).

[3] In Daniel:

Know and perceive that from the going forth of the word to restore and to build Jerusalem, even unto Messiah the Leader, shall be seven weeks, and sixty and two weeks, and it shall be restored and built with street and moat (Daniel 9:25),

where the Lord’s advent is treated of; “it shall be restored with street and moat,” denotes that there will then be what is true and good. That Jerusalem was not then restored and built is well known; and that it is not to be restored and built anew everyone may also know provided he does not keep his ideas fixed on a worldly kingdom, but on the heavenly kingdom that is meant by “Jerusalem” in the internal sense.

[4] In Luke:

The master of the house said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, the maimed, the lame, and the blind (Luke 14:21).

They who remain in the sense of the letter apprehend from this nothing else than that the servant should go everywhere, and that this is signified by the “streets and lanes;” and that he should bring in everybody, and that this is signified by the “poor, maimed, lame, and blind.” But each of these words contains deep secrets within it, for they are the Lord’s words. That he should “go into the streets and lanes,” signifies that he should seek everywhere for some genuine truth, or truth which shines from good, or through which good shines. That he should “bring in the poor, the maimed, the lame, and the blind,” signifies such as were so called in the Ancient Church and were such as to the faith, but were in the life of good, who should thus be informed about the Lord’s kingdom-thus the nations which were not yet instructed.

[5] As “streets” signified truths, it was a representative rite among the Jews to teach in the streets (as appears in Matthew 6:2, 5, and in Luke 13:26-27). In the Prophets, “streets,” wherever named, signify in the internal sense either truths, or things contrary to truths, as in Isaiah:

Judgment is cast away backward, and righteousness standeth afar off; for truth hath stumbled in the street, and uprightness cannot enter (Isaiah 59:14).

Again:

Thy sons have fainted, and have lain at the head of all the streets (Isaiah 51:20).

In Jeremiah:

Death is come up into our windows, it is entered into our palaces, to cut off the child from the street, the young men from the roads (Jeremiah 9:21).

[6] In Ezekiel:

Nebuchadnezzar shall tread down all thy streets with the hoofs of his horses (Ezekiel 26:11),

speaking of Tyre, by which are signified the knowledges of truth (n. 1201); the “hoofs of the horses” denote the memory-knowledges that pervert truth.

In Nahum:

The chariots rave in the streets, they run to and fro in the roads (Nah. 2:4).

The “chariots” denote the doctrine of truth, which is said to “rave in the streets,” when falsity is in the place of truth.

In Zechariah:

There shall yet old men and old women dwell in the streets of Jerusalem, and the streets of the city shall be full of boys and girls, playing in the streets (Zech. 8:4-5),

speaking of the affections of truth, and the consequent gladnesses and joys. (Besides other places, as Isaiah 24:11; Jeremiah 5:1; 7:34; 49:26; Lam. 2:11, 19; 4:8, 14; Zeph. 3:6).