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.

9959. And thou shalt make for them breeches of linen. That this signifies what is external of conjugial love, is evident from the signification of “breeches,” as being what is external of love (of which below); and from the signification of “linen,” as being external truth, or natural truth (of which also below). The reason why “breeches” signify what is external of conjugial love, is that garments or coverings derive their signification from that part of the body which they cover (see n. 9827), and the loins together with the genitals, which are clothed or covered by the breeches, signify conjugial love. (That “the loins” have this signification, see n. 3021, 4280, 4575; and also “the genitals,” n. 4462, 5050-5062.) What love truly conjugial is, shall be told in the following article.

[2] The reason why the breeches were made of linen, was that “linen” signifies external truth, that is, natural truth (n. 7601), and the external itself is truth. The reason why the external is truth, is that internal things cease in external ones, and rest upon these as their supports; and supports are truths. They are like the foundations on which a house is built; and therefore “the foundations of a house” signify truths of faith from good (see n. 9643). Moreover, truths are what protect goods from evils and falsities, and resist them; and all the power which good has is by means of truths (n. 9643). From this also it is that in the ultimate of heaven are those who are in truths of faith from good; and therefore also the ultimate, or outermost, with man, which is his outer skin, corresponds to those in the heavens who are in truths of faith (n. 5552-5559, 8980); but not to those who are in faith separate from good, for these are not in heaven. From all this it can now be seen why the breeches were of linen. But when Aaron was clothed in garments which were for glory and comeliness (which have been treated of in this chapter), his breeches were of linen with fine linen interwoven, as is evident from what follows, where it is said:

They made the tunics of fine linen, the work of the weaver, and the miter of fine linen, and the adornments of the tiaras of fine linen, and the breeches of linen with fine linen interwoven (Exodus 39:27-28).

But when he was clothed in the garments of holiness, Aaron’s breeches were of linen, as is evident from these words in Moses:

When Aaron shall enter into the holiness within the veil, he shall put on the linen tunic of holiness, and the linen breeches shall be put upon his flesh, and he shall gird himself with the linen belt, and he shall put on himself the linen miter; these are the garments of holiness; he shall also wash his flesh with water when he puts them on; and he shall then first offer burnt-offerings and sacrifices, by which he shall expiate the holiness from uncleanesses (Leviticus 16 (Leviticus 16:2) (Leviticus 16:23-24)).

[3] The reason why Aaron then went clothed with linen garments, which were also called “garments of holiness,” was that he then administered the office of expiating the Tent, as also the people and himself, from uncleannesses; and all expiation, which was effected by means of washings, burnt-offerings, and sacrifices, represented the purification of the heart from evils and falsities, thus regeneration; and purification from evils and falsities, or regeneration, is effected by means of the truths of faith. Therefore there were then linen garments upon Aaron, for as before said, by “the linen garments” were signified the truths of faith. (That all purification from evils and falsities is effected by means of the truths of faith, see n. 2799, 5954, 7044, 7918, 9089; thus that regeneration is so effected, n. 1555, 2046, 2063, 2979, 3332, 3665, 3690, 3786, 3876, 3877, 4096, 4097, 5893, 6247, 8635, 8638-8640, 8772, 9088, 9089, 9103)

[4] It was for the same reason that the priest put on linen clothing, and linen breeches, when he took the ashes away from the altar (Leviticus 6:10-11); and that the priests the Levites, of the sons of Zadok, were also to do the same when they should enter into the sanctuary, of which we read in Ezekiel:

The priests the Levites, the sons of Zadok, shall enter into My sanctuary, and shall come near to My table, to minister to Me. When they shall enter in at the gates of the inner court, they shall put on linen garments; and no wool shall come upon them, when they shall enter in at the gates of the inner court inward. There shall be linen tiaras upon their heads, and linen breeches shall be upon their loins; they shall not gird themselves with sweat (Ezekiel 44:15-18).

The new temple is here treated of, by which is signified the New Church; by “the priests the Levites” are signified those who are in truths from good; by “the linen garments” are signified the truths of faith by means of which purification and regeneration are effected; “not to be girded with sweat” signifies that the holy things of worship were not to be commingled with what is man’s own; for “sweat” denotes what is man’s own; and what is man’s own is nothing but evil and falsity (n. 210, 215, 694, 874-876, 987, 1047, 3812, 8480, 8941).

[5] That the breeches worn by Aaron when he was clothed in garments for glory and comeliness were of linen with fine linen interwoven ((Exodus 39:27-28) as is evident from the passage cited above, Exodus 39:27-28), was because in them Aaron represented the Lord as to Divine good in the heavens; Aaron himself the Lord as to the Divine celestial there; and his garments the Lord as to the Divine spiritual there proceeding from the Divine celestial (n. 9814); and “fine linen” denotes the Divine spiritual that proceeds from the Divine celestial (n. 5319, 9469).