Spiritual Meaning of EXODUS 28:42-43
AC 9958. Verses 42, 43. And thou shalt make for them breeches of linen to cover the flesh of their nakedness; from the loins even unto the thighs they shall be. And they shall be upon Aaron, and upon his sons, when they go in unto the Tent of meeting, or when they come near unto the altar to minister in what is holy; lest they bear iniquity, and die: it is a statute of an age to him and to his seed after him. "And thou shalt make for them breeches of linen," signifies what is external of conjugial love; "to cover the flesh of their nakedness," signifies lest the interior things of the love, which are filthy and infernal, should appear; "from the loins even unto the thighs they shall be," signifies their extension, that is, of the exteriors of conjugial love; "and they shall be upon Aaron, and upon his sons," signifies protection from the hells; "when they go in unto the Tent of meeting," signifies in the representative worship of all things of heaven and of the church; "or when they come near unto the altar to minister in what is holy," signifies in the representative worship of the Lord Himself; "lest they bear iniquity, and die," signifies the annihilation of the whole of worship; "it is a statute of an age to him and to his seed after him," signifies the laws of order in the representative church.
AC 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; and from the signification of "linen," as being external truth, or natural truth. 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 (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, (n. 3021, 4280, 4575); and also "the genitals," (n. 4462, 5050-5062). What love truly conjugial is, shall be told in the following article.
 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 (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, 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 (Exod. 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 uncleannesses (Lev. 16:2, 23, 24).
 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, (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).
 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 (Lev. 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 (Ezek. 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).
 That the breeches worn by Aaron when he was clothed in garments for glory and comeliness were of linen with fine linen interwoven (Exod. 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).
AC 9960. To cover the flesh of their nakedness. That this signifies lest the interior things of the love, which are filthy and infernal, should appear, is evident from the signification of "covering," as being to cause not to appear; and from the signification of "the genitals" and "the loins," which are here meant by "the flesh of nakedness," as being the interior things of conjugial love; for when by "breeches" are signified the external things of this love (n. 9959), by "the flesh" which they cover are signified its internal things. That "the loins" signify conjugial love, (n. 3021, 4280, 4575); as also "the genitals," (n. 4462, 5050-5062); and "flesh," the good of love, (n. 3813, 7850, 9127). And as most things in the Word have also an opposite sense, so likewise have "the loins," "the genitals," and "the flesh," in which sense they signify the evil, filthy, and infernal things of this love (n. 3813, 5059). That here they signify evil, filthy, and infernal things, is evident from the fact that it is said, "to cover the flesh of their nakedness." "The flesh of nakedness" here denotes that which is opposite to the good of conjugial love, which is the delight of adultery, thus what is infernal.
 With respect to "nakedness," it derives its signification from the parts of the body which appear naked, just as garments derive their signification from the body which they clothe (n. 9827). Therefore "nakedness" has one signification when it has reference to the head, which is baldness; another when it has reference to the whole body; and another when it has reference to the loins and genitals. When "nakedness" has reference to the head, which is baldness, it signifies the loss of the intelligence of truth and the wisdom of good; when it has reference to the whole body, it signifies the loss of the truths of faith; but when it has reference to the loins and the genitals, it signifies the loss of the good of love.
 As regards the first point: That when "nakedness" has reference to the head, which is baldness, it signifies the loss of the intelligence of truth and the wisdom of good, is evident in Isaiah:--
In that day shall the Lord shave by the king of Asshur the head and the hair of the feet, and shall consume the beard (Isa. 7:20);
"to shave the head" denotes to deprive of the internal truths of the church; "to shave the hair of the feet," and "to consume the beard," denotes to deprive of its external truths; "by the king of Asshur" denotes by means of reasonings from falsities. It is plain to everyone that neither the head, nor the hair of the feet, nor the beard, was to be shaved by the king of Asshur, and yet that these expressions are significative. That "the head" denotes the interior things of wisdom and intelligence, (n. 6292, 6436, 9166, 9656); that "the king of Asshur" denotes reasoning, (n. 119, 1186); "hair," the external truth of the church, (n. 3301, 5247, 5569-5573); "the feet" also denote external or natural things, (n. 2162, 3147, 3986, 4280, 4938-4952). That "the beard" denotes sensuous memory-knowledges, which are ultimate truths, is evident from those passages in the Word where "the beard" is mentioned.
On all the heads is baldness, every beard is cut off (Isa. 15:2);
where the meaning is the same. Again:--
Baldness shall come upon Gaza; how long will thou cut thyself? (Jer. 47:5).
Shame shall be upon all faces, and baldness upon all heads. They shall cast forth their silver into the streets, and their gold shall be for an abomination (Ezek. 7:18, 19);
"baldness upon all heads" denotes the loss of the intelligence of truth and wisdom of good; and because this is signified it is also said "they shall cast forth their silver into the streets, and their gold shall be for an abomination;" for "silver" denotes the truth of intelligence, and "gold" the good of wisdom (n. 1551, 5658, 6914, 6917, 8932). It is evident that baldness upon all heads is not meant, that they were not to cast forth their silver into the streets, and that gold was not to be an abomination.
Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Shave not your heads, neither rip open your garments; lest ye die, and He be angry with the whole assembly (Lev. 10:6).
The priests, the Levites, shall not shave the head, and shall not let down their hair (Ezek. 44:20).
As Aaron and his sons represented the Lord as to Divine good and as to Divine truth (n. 9806, 9807), and as by a "shaven head," and by "ripped garments," was signified the loss of these, therefore it was forbidden to shave the head and to rip open their garments; and it is said, "lest ye die, and He be angry with the whole assembly," by which is signified that thus would perish the representative of the Lord as to Divine good and as to Divine truth, thus the representative of the church.
 As mourning represented spiritual mourning, which is mourning on account of the loss of the truth and good of the church, therefore when mourning they made bald their heads; as we read in the following passages:--
Men shall not lament for them, nor shall they make themselves bald for them (Jer. 16:6).
I will turn your feasts into mourning, and I will make baldness to go up upon every head; and I will make it as the mourning for the only-begotten (Amos 8:10).
Put on baldness, and shave thee for the sons of thy delights; enlarge thy baldness as the eagle; for they have gone away from thee (Micah 1:16);
"sons of delights" denote Divine truths; their "going away" denotes the loss of these. That "sons" denote truths, (n. 9807).
 Secondly: That when "nakedness" has reference to the whole body, it signifies the loss of the truths of faith, is evident in John:--
To the angel of the church of the Laodiceans write, Because thou sayest, I am rich, and have need of nothing, and knowest not that thou art wretched, and miserable, and needy, and blind, and naked; I counsel thee to buy of Me gold purified in the fire, and white garments, that thou mayest be clothed, that the shame of thy nakedness be not made manifest (Rev. 3:14, 17, 18);
"the angel of the church" denotes the truth Divine there; "saying that it is rich" denotes that it is in the knowledges of truth and good; "wretched, needy, blind, and naked," denotes that nevertheless it is devoid of truths implanted in the life, thus is devoid of good; "buying gold purified in the fire" denotes to procure for themselves good; "white garments" denote the genuine truths of faith from good. From this it is evident what is meant by "the shame of thy nakedness not being made manifest."
Behold I come as a thief, blessed is he that watcheth, and preserveth his garments, that he walk not naked, and they see his shame (Rev. 16:15);
where the meaning is similar. Again:--
They shall hate the harlot, and shall make her devastate and naked (Rev. 17:16);
"the harlot" denotes those who falsify truths Divine; "making her naked" plainly denotes depriving them of these truths, for it is said "devastate and naked," and "to devastate" denotes to deprive of truths.
 By "nakedness" is also signified ignorance of truth, and by "being clothed," information, in these passages:--
When thou shalt see the naked, and shalt cover him, thy light shall break forth as the dawn (Isa. 58:7, 8).
The King shall say unto them on His right hand, I was naked, and ye clothed Me; and unto them on His left hand, I was naked, and ye clothed Me not (Matt. 25:34, 36, 41, 43);
"naked" here denotes those who are not in truths, and yet long for truths, and also those who acknowledge that there is nothing of good and truth in them (n. 4956, 4958).
 Thirdly: That when "nakedness" has reference to the loins and genitals, it signifies the loss of the good of love, is evident in Isaiah:--
O virgin, daughter of Babylon, take the millstone, and grind meal; uncover thy hair, make bare thy feet, uncover the thigh, pass through the streams; thy nakedness shall be uncovered, yea, thy reproach shall be seen (Isa. 47:1-3);
the "daughter of Babylon" denotes the church, or a semblance of the church, where there is what is holy in externals, but what is profane in internals. That which is profane in internals is that they regard themselves and the world as their end, thus dominion and abundance of wealth; and holy things as means to this end. "Taking a millstone and grinding meal" denotes to string together doctrine from such things as will serve for means to promote the end (n. 7780); "uncovering the hair, making bare the feet, and uncovering the thigh" denotes to dishonor holy things, both external and internal, without shame and fear; thus "uncovering the nakedness" denotes to cause to appear the filthy and infernal things which are their ends.
 In Jeremiah:--
Jerusalem hath sinned a sin, all that honored her despise her, because they see her nakedness. Her uncleanness was in her skirts (Lam. 1:8, 9);
"Jerusalem" denotes the church, here the church which is in falsities from evil; "seeing the nakedness" denotes filthy and infernal loves, "uncleanness in the skirts" denotes such things in the extremes. That "the skirts" denote the extremes, (n. 9917). In Nahum:--
I will uncover thy skirts upon thy faces; and I will show the nations thy nakedness, and the kingdoms thy shame (Nahum 3:5);
"uncovering the skirts" denotes to take away the externals so that the interiors appear; "the nakedness which shall be shown to the nations, and the shame which shall be shown to the kingdoms," denote infernal loves, which are the loves of self and of the world, which defile the interiors.
Thou camest to ornaments of ornaments; thy breasts were made firm, and thy hair grew; thou wast naked and bare. With all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and stripped, trampled upon in thy blood. Thy nakedness was uncovered through thy whoredoms over thy lovers (Ezek. 16:7, 22, 36).
I will give thee into the hand of those whom thou hatest, that they may deal with thee from hatred, and they shall leave thee naked and stripped; and the nakedness of thy whoredoms shall be uncovered (Ezek. 23:28, 29).
Contend with your mother that she put away her whoredoms from her faces, and her adulteries from between her breasts; lest perchance I strip her naked, and set her according to the day that she was born, and make her as a wilderness, and dispose of her like a land of drought, and slay her with thirst. I will return, and take My grain, My new wine, My wool, and My flax, which should have covered her nakedness. And I will uncover her baseness in the eyes of her lovers (Hos. 2:2, 3, 9, 10).
 In these passages the subject treated of is Jerusalem, which is also called "mother," and by which is signified the church; its perversity is described by "whoredoms, adulteries," and by "the uncovering of her nakedness," which denote nothing else than filthy and infernal loves, such as are the loves of self and of the world when they are ends, from which all evils and the derivative falsities take their rise. Consequently falsifications of truth and adulterations of good are described in the Word by "whoredoms" and "adulteries," and are also there called "whoredoms" and "adulteries" (n. 8904). From this it is evident what is meant by "nakedness," and by "the uncovering of nakedness." As the subject treated of is the truths of the church falsified, and the goods thereof adulterated, therefore it is said, "I will make her as a wilderness, and dispose of her like a land of drought, and will slay her with thirst;" "a wilderness" denotes that which is devoid of goods; "a land of drought," that which is devoid of truths; and "thirst" denotes the loss of all things of faith.
 It is also said that He would "take away His grain, His new wine, His wool, and His flax, with which He had covered her nakedness," because by "grain" is signified the interior good of the spiritual church, by "new wine (mustum)," the interior truth thereof, by "wool," its exterior good, and by "flax," its exterior truth. That flax, wool, new wine, and grain are not meant, can be seen by everyone who reads these things from a reason in some measure enlightened, who believes that in the Word there is no word devoid of value, and that there is nothing in it anywhere that is not holy, because it is Divine.
O daughter of Edom, the cup shall pass through unto thee also; thou shalt be drunken, and shalt become naked (Lam. 4:21).
Woe unto him that causeth his neighbor to drink, making him drunken, and looking on their nakednesses! Thou shalt be sated with shames for glory; drink thou also that thy foreskin may be uncovered (Hab. 2:15, 16).
In thee they have shed blood, in thee hath he uncovered his father‘s nakedness (Ezek. 22:9, 10);
no one can know what these words signify, unless he knows what is meant by a "cup," by "drinking," by "being drunken," by "being made naked," by "looking on nakednesses, and uncovering them," and by "the foreskin." That all these expressions are to be spiritually understood, is plain; spiritually, "drinking" denotes to be instructed in truths, and in the opposite sense in falsities, thus to imbibe them (n. 3069, 3168, 3772, 8562, 9412); from which it is evident what is meant by a "cup," out of which men drink (n. 5120); "being drunken" denotes to be insane from this; and "being made naked" denotes to be made destitute of truths; "to uncover nakedness" denotes to reveal the evils of the loves of self and of the world, which are infernal; " to uncover a father’s nakedness" denotes to reveal those evils which are from inheritance and from the will; "to uncover the foreskin" denotes to defile celestial goods by these loves. That "the foreskin" denotes this defilement, (n. 2056, 3412, 4462, 7045); consequently "circumcision" denotes purification from these loves, (n. 2036, 2632).
 From all this it can be seen what is signified by the "drunkenness" and consequent "uncovering of the nakedness" of Noah, as described in Genesis:--
Noah drank of the wine, and was drunken; and he was uncovered in the midst of his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers. And Shem and Japheth took a garment, and put it upon the shoulder, both of them, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father‘s nakedness (Gen. 9:21-23);
here is described the man of the Ancient Church, who is "Noah;" "the wine which he drank, and with which he was made drunken," denotes the falsity with which that church in the beginning was imbued; his consequent lying "uncovered in the midst of his tent" signifies evils resulting from a deficiency of truth in worship; "the garment with which Shem and Japheth covered his nakedness," denotes the truth of faith by means of which these evils were covered and amended; the implanting of the truth and good of faith in the intellectual part is described by their "laying the garment upon the shoulder, going backward, and turning the face backward," for this is exactly the case with the truths and goods of faith with the man of the spiritual church; "Shem and Japheth" signify those of the spiritual church who have received the truths of faith in good, which is charity; but "Canaan" signifies those who have not received the truths of faith in good, that is, in charity.
 That Noah represents the man of the Ancient Church in its beginning, and that they were of such a character, (n. 736, 773, 788, 1126); that Shem represents the man of the internal spiritual church, and Japheth the man of the external spiritual church, (n. 1102, 1127, 1140, 1141, 1150); that Canaan represented those who are in faith separated from charity, or what is the same thing, in external worship separated from internal, thus specifically the Jewish nation, (n. 1093, 1140, 1141, 1167); that with the men of the spiritual church the truth and good of faith are implanted in the intellectual part, (n. 9596); moreover that "the wine with which Noah was made drunken" signifies falsity, (n. 6377); "the tent" in which he lay uncovered signifies the holiness of worship, (n. 2145, 2152, 3312, 4128, 4391); "the garment" with which they covered their father’s nakedness signifies the truth of faith, (n. 5954, 9212, 9216). "The nakedness" itself signifies his evil will, which is covered by means of the truths of faith; and while it is being covered the truths look backward. That these arcana are involved in these historical things is plain from the internal sense. And that these arcana are arcana of the church, can be seen from the fact that Shem and Japheth were blessed, and with them all their posterity, merely because they covered their father‘s nakedness; and that Canaan with all his posterity was cursed, merely because his father told this to his brothers.
 As with the Jewish and Israelitish nation the interiors were filthy, because of their being in the loves of self and of the world more than other nations; and because the genitals together with the loins signify conjugial love, and this love is the fundamental love of all celestial and spiritual loves, and thus comprehends them; therefore a warning was given lest the nakedness of these parts with Aaron and his sons should in any manner appear while they were in holy worship, which is the reason why it is said that they should "make them linen breeches to cover the flesh of their nakedness, from the loins even to the thighs;" and in another place, that they should "not go up by steps upon the altar, that their nakedness be not uncovered thereon" (Exod. 20:23). That with the Jewish and Israelitish nation the interiors were filthy, and that these were closed while they were in worship, (n. 9320, 9380); that the genitals together with the loins signify conjugial love, (n. 3021, 4280, 4462, 4575, 5050-5062); and that conjugial love is the fundamental love of all celestial and spiritual loves, and consequently that these loves also are meant by conjugial love, (n. 686, 2734, 3021, 4280, 5054). From all this it is now evident what "nakedness" signifies--especially the nakedness of the parts assigned to generation--when the interiors are filthy.
 But when the interiors are chaste, then "nakedness" signifies innocence, because it signifies conjugial love, for the reason that in its essence love truly conjugial is innocence. That love truly conjugial belongs to innocence, (n. 2736); consequently that in this sense "nakedness" denotes innocence, (n. 165, 8375); wherefore also the angels of the inmost heaven, who are called celestial angels, appear naked, (n. 165, 2306, 2736). As the Most Ancient Church, which is described in the first chapters of Genesis, and is meant in the internal sense by the "Man," or "Adam," and by his "wife," was a celestial church, therefore it was said of them, that "they were both naked, and were not ashamed" (Gen. 2:25). But when that church had fallen, which was caused by their eating of the tree of knowledge, by which was signified reasoning from memory-knowledges about Divine things, then it is said that "they knew that they were naked," and that "they sewed fig leaves together and made themselves girdles," thus that they covered their nakednesses; and that the man also said, when Jehovah called unto him, that he "was afraid because he was naked;" and that "Jehovah then made for them tunics of skin, and clothed them" (Gen. 3:6-11, 21).
 By "the fig leaves of which they made themselves girdles," and also by "the tunics of skin," are meant the truths and goods of the external man. The reason why their state after the fall is thus described, is that from being internal men they became external; their internal is signified by "the paradise," for "the paradise" denotes the intelligence and wisdom of the internal man, and its being closed up is signified by their being cast out of the paradise. That "a leaf" denotes natural truth, which is memory-knowledge, (n. 885); that a "fig-tree" denotes natural good, that is, the good of the external man, (n. 217, 4231, 5113); and that a "tunic of skin" also denotes the truth and good of the external man, (n. 294-296); that "skin" denotes what is external, (n. 3540).
AC 9961. From the loins even unto the thighs they shall be. That this signifies the extension of the exterior things of conjugial love, which are signified by "the linen breeches," is evident from the signification of "the loins," and "the thighs," as being the things that belong to conjugial love; "the loins," those which belong to its interiors; and "the thighs," those which belong to its exteriors; thus its extension from interiors to exteriors. That "the loins" signify the interior things of this love, is because they are above; and that "the thighs" signify its exterior things, is because they are below; for the things with man which are above signify interior things, and those which are below signify exterior things. From this it is that in the Word interior things are meant by higher, and exterior by lower things (n. 3084, 4599, 5146, 8325). With man the higher things correspond to celestial and spiritual things, which are interior; and the lower things correspond to natural things, which are exterior. It is from this that "the feet" signify natural things (n. 2162, 3147, 3986, 4382, 4938-4952). And as by the thighs is meant the lower part of the loins, which looks toward the feet, therefore the exterior or lower things of conjugial love are signified by the thighs (n. 4277, 4280); but that in general "the loins" signify conjugial love, see (n. 3021, 3294, 4575, 5050-5062). That "the loins" have this signification is from correspondence. Concerning the correspondence of all things of man with heaven, (n. 9276, 9280).
 It is said "the extension of conjugial love from interior things to exterior;" for in the heavens there is an extension of all things of love and of all things of faith, or what is the same, of all things of good and of all things of truth, for there all are conjoined according to affinities in respect to the truths of faith and the gods of love. There is such an extension in each heaven. This extension reaches also into the heavens which are beneath, because all the heavens make a one; nay, they extend even to man, so that he likewise may make a one with the heavens. This extension is what is meant by "the extension from higher or interior to lower or exterior things." Higher or interior things are called celestial and spiritual, while lower or exterior things are called natural or worldly.
 As to what specifically concerns conjugial love, the extension of which is here described, this love is the fundamental of all loves; for it descends from the marriage of good and truth in the heavens; and as the marriage of good and truth is in the heavens, and makes the heavens, therefore love truly conjugial is heaven itself with man. But the marriage of good and truth in the heavens descends from the conjunction of the Lord with the heavens; for that which proceeds from the Lord and flows into the heavens is the good of love; and that which is received there by the angels is the truth thence derived, thus is the truth which is from good, or in which is good. For this reason the Lord is called in the Word the "Bridegroom" and "Husband;" and heaven with the church is called the "bride" and "wife."
 From all this it can be seen how holy marriages are in heaven, and how profane adulteries are there. For in themselves marriages are so holy that there is nothing more holy, and this also for the reason that they are the seminaries of the human race, and the human race is the seminary of the heavens, for thither come the men who in the world have lived an angelic life. And on the other hand adulteries are so profane that there is nothing more profane, because they are destructive of heaven and the church with man. That this is so, see what has been said and shown above concerning marriages and adulteries, (n. 2727-2759).
 From all this it can be seen further why by "nakedness" are signified the filthy and infernal things spoken of in the preceding paragraph; and why it was so strictly enjoined that Aaron and his sons, while ministering, should be clothed with breeches, and that otherwise they would die; for it is said, "Thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall be; and they shall be upon Aaron, and upon his sons, when they go into the Tent of meeting, or when they come near unto the altar to minister in what is holy; lest they bear iniquity, and die; it is a statute of an age to him and to his seed after him."
 Therefore be it known that by conjugial love is meant all celestial and spiritual love, for the reason, as shown above, that love truly conjugial is the fundamental of all loves. Therefore those who are in this love are also in all other loves of heaven and of the church, for as before said, it descends from the marriage of good and truth in the heavens, which marriage makes heaven. From this also it is that in the Word heaven is compared to a "marriage," and is likewise called a "marriage." From this also it is evident why a warning was given that the nakednesses of Aaron and of his sons should not appear while they were ministering; for their "nakednesses" signified all loves contrary to heavenly loves, which in general, when they are ends, are called the loves of self and of the world, and are filthy and infernal loves. That this is so the man of the present day is not aware, for the reason that he is in these loves, and perceives no other delight than that which is from them. Consequently when spiritual love and celestial love are mentioned, he is perplexed, and does not know what they are, consequently what heaven is; and perhaps he will be amazed when he hears and thinks that in spiritual and celestial love, separate from the love of self and of the world, there is eternal happiness which is unutterable.
AC 9962. And they shall be upon Aaron and upon his sons. That this signifies protection from the hells, is evident from the signification of "the breeches," of which it is said that "they shall be upon Aaron and his sons," as being the external things of conjugial love (n. 9959); and from the signification of "the nakednesses" which the breeches were to cover, as being the interior things of this love, which were filthy and infernal (n. 9960); and because "nakednesses" have this signification, therefore the breeches which were to be upon Aaron and upon his sons, were for protection from the hells. The case herein is as follows. In respect to their interiors, the Jewish and Israelitish nation was in the loves of self and of the world, thus in infernal loves, above all other nations; but in respect to their exteriors they could be in holiness also above all other nations; wherefore when they were in holiness, their interiors were closed; for in this way holy external things could he communicated through them with the heavens, and from this there could be conjunction. It would have been altogether different if the internals with them, which as above said were filthy and infernal, had not been closed. It is from this that with that nation there was no church, but only the representative of a church; for a church which is a church is in the internal things of faith and of love; but not in external things separate from these. The external things with them were all representative.
 As then by "breeches" are signified the external things of conjugial love, and in general the external things of all heavenly loves; and as external things were what covered the internal things, and as with that nation the internal things were filthy and infernal, therefore by "the breeches being upon Aaron and upon his sons" is signified protection from the hells; for so long as they were in a holy external, and their internals were covered or closed, so long also they were removed from the hells, and were thereby under protection. That the internals with the Jewish and Israelitish nation were filthy and infernal, and that on this account there was no church with them, but only the representative of a church, may be seen at the places cited in (n. 9320, 9380); that while they were in worship, they were only in a holy external, (n. 3479, 4293, 4311, 6304, 8588, 9373, 9380); and that their interiors were then closed, (n. 8788, 8806).
AC 9963. When they go in into the Tent of meeting. That this signifies in the representative worship of all things of heaven and of the church, is evident from the signification of "going in into the Tent of meeting," as being the representative worship of all things of heaven and of the church; for by "the Tent" was represented heaven where the Lord is (n. 9457, 9481, 9485, 9784); thus by "going into it," when said of Aaron and his sons, is signified the worship of the Lord. Moreover at that time all worship was performed in the Tent and at the altar; for in the Tent were set in order the breads of faces, the lamps were lighted, incense was burned, and sacrifices were offered at the altar. In these things the representative worship chiefly consisted. Representative worship is external worship that represents the internal things which belong to love from the Lord to the Lord, thus which are all things of heaven and of the church; for in heaven and in the church all things bear relation to the good that is of love, and to the truth that is of faith, from the Lord to the Lord.
AC 9964. Or when they come near unto the altar to minister in what is holy. That this signifies in the representative worship of the Lord Himself, is evident from the fact that the altar was the chief representative of the Lord in respect to the Divine good (n. 9714); thus "coming near unto the altar, and ministering there in what is holy" denotes the worship of the Lord Himself. The representative worship of the Lord consisted chiefly in burnt-offerings and sacrifices offered upon the altar (n. 922, 923, 2180, 6905, 8680, 8936); the representative worship of the Lord in respect to Divine good was at the altar, and the representative worship of Him in respect to Divine truth was in the Tent of meeting. Therefore it is said that by "going in into the Tent of meeting" is signified the representative worship of all things of heaven and of the church (n. 9963); and by "coming near unto the altar" is signified the representative worship of the Lord Himself; for heaven and the church are receptacles of the Divine truth that proceeds from the Lord. The Divine truth that proceeds from the Lord is the truth that proceeds from the good of His love, and it is implanted where this good also is received, consequently where the Lord is received, from whom is this good.
AC 9965. Lest they bear iniquity, and die. That this signifies the annihilation of the whole of worship, is evident from the signification of "bearing iniquity," when said of the priesthood of Aaron and his sons, as being the removal of falsities and evils with those who are in good from the Lord (n. 9937). But when they are said "to bear iniquity and die," it signifies the annihilation of all worship (n. 9928); for representative worship died, because nothing of it appeared any longer in the heavens. How the case herein is can be seen from what was said and shown above, (n. 9959-9961). Moreover that they died when they did not act in accordance with the statutes, is plain from Aaron’s sons, Nadab and Abihu, who were consumed by fire from heaven when they burned incense, not from the fire of the altar, but from strange fire (Lev. 10:1, 2). The fire of the altar represented love Divine, thus love from the Lord, whereas the strange fire represented love from hell. The annihilation of worship was signified by the burning of incense from this latter fire, which resulted in their death. That "fires" signify loves, (n. 5215, 6832, 7324, 7575, 7852).
 It is said in many passages in the Word that "they would hear iniquity" when they did not act according to the statutes, and by this was signified damnation, because their sins were not removed; not that they were damned on this account, but that they thereby annihilated the representative worship, and thus represented the damned who remain in their sins. For no one is damned on account of the omission of external rites; but on account of evils of the heart, thus on account of the omission of them from evil of heart. This is signified by "bearing iniquity" in the following passages. In Moses:--
If a soul shall sin, and shall do any of the things commanded by Jehovah not be done; though he knew it not, yet shall he be guilty, and shall hear his iniquity (Lev. 5:17);
"to bear iniquity" here does not mean, but only signifies, the retention of evils and thus damnation, because he did not do it from evil of heart; for it is said, "though he knew it not."
If eating any of the flesh of the sacrifice of his peace-offerings be eaten on the third day, he that offereth it shall not be reconciled; it is an abomination, and the soul which eateth of it shall bear his iniquity, and shall be cut off from his peoples (Lev. 7:18, 20; 19:7, 8);
by "bearing iniquity" here also is signified to remain in his sins, and thus to be in damnation; not because he ate of his sacrifice on the third day; but because by "eating it on the third day" was represented that which is abominable, which is amenable to damnation. Thus by "bearing iniquity" and by "being cut off from his people," was represented the damnation of those who do the abomination which is signified by that deed. Nevertheless the damnation was not on account of the eating, for it is the interior evils which were represented that condemn, and not the outward things without them.
Every soul that eateth a carcass, and that which is torn, and laveth not his garments, nor washeth his flesh, shall bear his iniquity (Lev. 17:15, 16);
as "to eat a carcass and that which is torn" represented the appropriation of evil and falsity, therefore he is said to "bear iniquity," also representatively. Again:--
If a man who is clean shall omit to keep the passover, this soul shall be cut off from his peoples, because he offered not the oblation of Jehovah in its appointed time, he shall bear his sin (Num. 9:13);
the passover represented liberation from damnation by the Lord (n. 7093, 7867, 7995, 9286-9292); and the paschal supper represented conjunction with the Lord through the good of love (n. 7836, 7997, 8001); and because these things were represented, it was ordained that anyone who did not keep the passover should be cut off from his people, and that he should bear his sin. Yet this was not so very bad a deed; but only represented those who at heart deny the Lord, and the consequent liberation from sins; and thus it represented those who do not wish to be conjoined with Him by love; thus it represented their damnation.
The sons of Israel shall not come nigh the Tent of meeting, to bear iniquity in dying. The Levites shall do the work of the Tent of meeting, and they shall bear iniquity (Num. 18:22, 23);
the reason why the people "bore iniquity in dying" if they came nigh the Tent of meeting to do the work there, was that they thus annihilated the representative worship enjoined on the ministry of the priests; the ministry of the priests, or the priesthood, represented the whole work of the Lord‘s salvation (n. 9809). Therefore it is said that "the Levites," who also were priests, should "bear their iniquity," by which was signified expiation, that is, the removal from evils and falsities with those who are in good from the Lord alone (n. 9937). By "bearing iniquity" is signified real damnation when it is said of those who do evils from an evil heart, as is said of those described in (Leviticus 20:17, 19, 20; 24:15, 16; Ezekiel 18:20; 23:49).
AC 9966. It is a statute of an age to him and to his seed after him. That this signifies the laws of order in the representative church, is evident from the signification of "a statute of an age," as being a law of Divine order in the heavens and in the church (n. 7884, 7995, 8357). It is said "in the representative church," because the external things of worship which represented internal things were called "statutes" (n. 8972), thus those things which were representatives of the church; and because the internal things which were represented were Divine, thus eternal, therefore it is said, "a statute of an age;" for by "an age" is signified what is eternal.