10184.“坛顶”表至内在之物。这从“顶”的含义清楚可知，“顶”是指至内在之物。“顶”之所以具有这种含义，其中是一原因是，它是最上面或最高的部分，最上面或最高的表示至内在之物，如前所示（10181节）；另一个原因是，“顶”和人的头具有相同的含义。因为自然界中的一切代表都类似人的形式，并具有和它们所类似的人体部位一样的含义（参看9496节）。“头”表示至内在之物（参看5328，6436，7859，9656，9913，9914节）。在此由香坛顶所表示的至内在之物是指敬拜的至内在部分；敬拜里面有类似在献上敬拜的那个人里面的层级的层级，即至内层，中间层和外层。至内层被称为属天的，中间层被称为属灵的，外层被称为属世的（4938，4939，9992，10005，10017，10068节）。这些层级凭对应关系而由“头”、“胸”和“脚”来表示，同样由香坛的“顶”、“壁”和“角”来表示。
“顶”因表示属天之物，也就是至内在之物，故也表示良善，因为良善在所有地方都是至内在的，真理从它发出，打个比方说，就像光从火焰发出。这就是马太福音中“房顶”的意思：
在房顶上的，不要下来拿家里的东西。（马太福音24:17；马可福音13:15；路加福音17:31）
此处论述的主题是教会的末期，“在房顶上”表示一个处于良善之人的状态；“下来拿家里的东西”表示回到以前的状态（参看3652节，以及9274节提到的地方）。耶利米书：
在摩押的各房顶上和街市上，处处都有哀哭。（耶利米书48:38）
“摩押各房顶上的哀哭”表示在摩押在代表意义上所表示的那些人，也就是那些处于属世良善，很容易让自己受迷惑的人当中，一切良善的毁灭（2468节）；“街市上的哀哭”表示一切真理的毁灭，因为“街”表示真理（参看2336节）。
由于“顶”表示良善，所以古人有在上面行走的房顶，他们也在房顶上进行敬拜，这一点清楚可见于撒母耳记上9:25， 26; 撒母耳记下11:2; 西番雅书1:5。摩西五经：
当你建造新房屋时，要在房顶的四围作护墙，免得有人从房顶掉下来，你将血带到你家。不可把混杂的种子播种在你的葡萄园里，免得你所撒种子的收获和葡萄园的出产都被没收。不可并用牛、驴耕地。不可穿羊毛、细麻搀杂织成的衣服。（申命记22:8-11）
由此也明显可知，“（房）顶”表示爱之良善，因为这些诫命的每一条都包含了只有内义才能显明的类似含义。这含义是，一个人若处于良善，也就是处于已经重生之人的状态，绝不可返回到真理的状态，就是他以前的状态，即他正在重生之时的状态。因为在这个状态，此人通过真理被引向良善，也就是说，他还在一定程度上被自己引导；但在它之后的状态下，也就是说，当此人已经重生时，他就被良善引导，也就是通过良善被主引导。
这就是隐藏在这些诫命的每一条里面的奥秘，这与主在下列经文中所说的话是一样的：
在房顶上的，不要下来拿家里的东西。在田里的，也不要回去取衣裳。（马太福音24:17，18）
马可福音：
在房顶上的，不要下来到家里，也不要进去拿家里的东西。在田里的，也不要回到取衣裳。（马可福音13:15，16）
路加福音：
当那日，凡在房顶上，器具在屋里的，不要下来拿；凡在田里的，也不要回到他身后的东西。你们要回想罗得的妻子。（路加福音17:31，32）
谁看不出这些经文包含天堂的奥秘？否则，经上说他们不要从房顶下来，或从田里回来，还要他们回想罗得的妻子有什么意义呢？这些奥秘同样包含在摩西五经中的律法中，这些律法声称，他们要在房顶的四围作护墙，免得有人从房顶掉下来流人的血；接着声称，田里不可播种混杂的种子，又说到葡萄园的产出；不可并用牛、驴耕地；也不可穿羊毛、细麻搀杂织成的衣服。“顶”表示良善，“在房顶上”或在顶上表示表示当一个人处于良善时的状态；“从房顶掉下来”表示退回到以前的状态；“血”表示那时向良善和真理所施的暴行（374，1005，4735，6978，7317，7326节）；“葡萄园”表示人类当中的教会；“葡萄园的产出”表示真理的状态（9139节）；大麦或小麦的“种子”表示良善的状态（3941，7605节）；“牛”也表示良善，“并用牛耕地”表示状态的状态（2781，9135节）；“羊毛”和“穿羊毛织成的衣服”具有相同的含义（9470节）；“驴”表示真理（2781，5741节）；“麻”或“细麻”也是（7601，9959节）。至于这个奥秘是何情形，可参看9274节提到的地方所作的解释。
Potts(1905-1910) 10184
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 (Matt. 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 (Jer. 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 Sam. 9:25, 26; 2 Sam. 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 (Deut. 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 the following passages:
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 (Matt. 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.
Elliott(1983-1999) 10184
10184. 'Its roof' means what is inmost. This is clear from the meaning of 'the roof' as what is inmost. One reason why 'the roof' has this meaning is that it is the uppermost or highest part, and that which is uppermost or highest means what is inmost, in accord with what has been shown above in 10181; and another reason is that 'the roof' has the same meaning as the head on a person's body. For all representatives on the natural level resemble the human form and carry the same meaning as the parts of it they resemble, 9496. For the meaning of 'the head' as what is inmost, see 5328, 6436, 7859, 9656, 9913, 9914. What is inmost meant here by 'the roof of the altar of incense' is the inmost component of worship. Within worship there are levels similar to those within the person offering it, namely an inmost level, a middle level, and an outward level. The inmost is called celestial, the middle is called spiritual, and the outward is called natural, 4938, 4939, 9992, 10005, 10017, 10068. These degrees are by virtue of correspondence meant by the head, breast, and feet, and in like manner by the roof, walls, and horns of the altar of incense.
[2] Since 'the roof' means that which is celestial, which is what is inmost, it also means good, for in all places good is inmost, while truth emanates from it just as, to use a comparison, light does from a flame. This is what should be understood by 'the roof' in Matthew,
Then let him who is on the roof of the house not go down to take anything out of his house. Matt 24:17; Mark 13:15; Luke 17:31.
This refers to the last times of the Church. 'Being on the roof' means the state of a person in whom good is present, and 'going down to take anything out of the house' means going back to a previous state, see 3652 and the places referred to in 9274. And in Jeremiah,
On all the roofs of Moab and in its streets there is mourning everywhere. Jer 48:38.
'Mourning on all roofs' means the ruination of all forms of good among those meant in the representative sense by Moab, that is, those in whom natural good is present, who easily allow themselves to be led astray, 2468; and 'mourning in the streets' means the ruination of all truths, truths being meant by 'streets', see 2336.
[3] Since 'the roof' meant good the houses of the ancients had roofs on which they used to walk and on which they also used to worship, as becomes clear from 1 Sam 9:25,26; 2 Sam 11:2; Zeph 1:5. In Moses,
When you build a new house you shall make a parapet for your roof, that you may not bring blooda on your house if someone falls from it. You shall not sow your vineyard with mixed seed, lest the yield from the seed which you have sown and from the produce of your vineyard be forfeitedb. You shall not plough with an ox and an ass together. You shall not wear a garment made of wool and flax mixed togetherc. Deut 22:8-11.
[4] From these quotations it is again evident that 'the roof' means the good of love, for the commands in them each embody similar meanings which only the internal sense can make evident. That is, they mean that one who is governed by good, which is the state of a person who has been regenerated, must not return to the state of truth, which was that person's previous state, or his state when being regenerated. During this state the person is led by means of truth towards good, that is, partly from self; but in the state which comes after it, that is to say, when the person has been regenerated, he is led by good, that is, by the Lord by means of good.
[5] This is the arcanum that lies within each of those commands, and so is akin to that which occurs in the Lord's words in Matthew,
Then let him who is on the housetop not come down to take anything out of his house; and let him who is in the field not turn back to take his clothes. Matt 24:17,18.
In Mark,
Let him who is on the roof not go down into the house, nor go in to fetch anything out of his house. And let him who is in the field not turn back again to fetch his garment. Mark 13:15,16.
And in Luke,
On that day, whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field, let him likewise not return to the things behind him. Remember Lot's wife. Luke 17:31,32.
[6] Who can fail to see that these places contain the arcana of heaven? For if they did not contain them, what point would there be to telling people not to come down from the housetop, not to turn back from the field and return to their house, and to remember Lot's wife? Such arcana are in like manner contained in those laws in Moses which declare that they should make a parapet around their roof, so that there would be no blooda if they fell, and immediately after that the field should not be sown with a mixture of seed and the produce of the vineyard, that it should not be ploughed with an ox and an ass together, and that they should not wear a garment made of wool and flax mixed together. 'The roof' means good, and 'to be on the housetop' or on the roof means a person's state when that person is governed by good. 'Falling' from the roof means sinking back into the previous state, while 'blood' means the violence done then to goodness and truth, 374, 1005, 4735, 6978, 7317, 7326. 'The vineyard' means the Church among mankind; 'the produce of the vineyard' means the state of truth, 9139; and 'the seed' of wheat or barley means the state of good, 3941, 7605. 'An ox' also means good, and 'ploughing with an ox' the state of good, 2781, 9135; and 'wool' and 'wearing a garment made of wool' have the same meanings, 9470. 'An ass' means truth, 2781, 5741, and so too does 'flax' or 'linen', 7601, 9959. But for anything more about the nature of this arcanum, see the explanations in the places referred to in 9274.
Latin(1748-1756) 10184
10184. `Tectum ejus': quod significet intimum, constat ex significatione `tecti' quod sit intimum; quod `tectum' sit intimum, est quia est supremum seu altissimum, et quod supremum seu altissimum est, hoc significat intimum, secundum illa quae supra n. 10,181 ostensa sunt, et quia `tectum' (x)simile significat ac caput apud hominem; nam omnia repraesentativa in natura se referunt ad formam humanam, et secundum relationem ad illam significant, n. 9496; {1}quod `caput' significet intimum, (d)videatur n. 5328, 6436, 7859, 9656, 9913, 9914; intimum quod hic per `tectum altaris suffitus' significatur, est intimum cultus; sunt enim in cultu {2}similia quae in ipso homine, a quo cultus, nempe {3}intimum, medium, et externum; intimum vocatur caeleste, medium spirituale, et externum naturale, n. 4938, 4939, 9992, 10,005, 10,017, 10,068; hi gradus ex correspondentia {4} significantur per caput, pectus, et pedes; similiter per tectum, parietes, et cornua altaris suffitus. [2] Quia per `tectum' significatur caeleste, quod est intimum, etiam significatur bonum, nam bonum ubivis est intimum, ac verum procedit ex eo, sicut comparative lux (c)a flamma; hoc intelligitur per `tectum' apud Matthaeum, Tunc qui super tecto domus ne descendat ad tollendum quid e domo sua, xxiv 17; Marc. xiii 15; Luc. xvii 31;agitur ibi de ultimis temporibus Ecclesiae, et per `esse super tecto' significatur status hominis qui est in bono, et per `descendere ad tollendum quid e domo' significatur reditio ad priorem statum, videatur n. 3652, et citata n. 9274; et apud Jeremiam, Super omnibus tectis Moabi, et in plateis ejus totus luctus, xlviii 38;
per `luctum super omnibus tectis' significatur vastatio omnium bonorum apud illos qui in sensu repraesentativo intelliguntur per Moabum, qui sunt qui in bono naturali sunt, qui se facile seduci patiuntur, n. 2468; et per `luctum in plateis' significatur vastatio omnium verorum; quod `plateae' sint vera, videatur n. 2336. [3] Quia tectum significabat bonum, ideo antiquis erant tecta super domibus ubi ambulabant et quoque ubi adorabant, ut constare potest 1 Sam. ix 25, 26; 2 Sam. xi 2; Zeph. i 5: (s)apud Moschen, Cum aedificaveris domum novam, facies ambitum tecto tuo, ne ponas sanguines in domum tuam, si ceciderit cadens ex illa. Non conseres vineam tuam mixtim, ne sancta fiat collectio ex semine, quod seminaveris, et ex proventu vineae. Non arabis bove et asino simul. Non indues vestem mixtam, lana et lino simul, Deut. xxii 8-11;
ex his quoque patet quod per tectum significetur bonum amoris, [4] nam singula illa praecepta involvunt similia, quae non patefiunt nisi quam per sensum internum, qui est, quod qui in bono est, qui status est status hominis regenerati, non redibit in statum veri, qui est status prior ejus, nempe cum regenerabatur; in hoc statu enim ducitur homo per verum ad bonum, ita partim a semet, in illo autem seu posteriore, nempe cum regeneratus est, ducitur homo a bono, hoc est, per bonum a Domino; hoc arcanum est quod in singulis illis interius latet, ita simile 5 quod in Domini verbis {5} apud Matthaeum, Tunc qui super domo est, ne descendat ad tollendum quid e domo sua; et qui in agro, ne revertatur retro ad tollendum vestimenta sua, xxiv 17, 18:
apud (x)Marcum, Qui super tecto, ne descendat in domum, neque ingreditor ad auferendum aliquid e domo sua; et qui in agro fuerit, non amplius convertito se retrorsum ad auferendum vestimentum suum, xiii [15,] 16:
et apud Lucam, In ista die quicumque erit super domo et vasa illius in domo, ne descendito ad tollendum (c)illa; et quicumque in agro, similiter ne revertatur in, quae post illum; mementote uxoris Lothi, xvii 31, 32;
[6] quis non videre potest quod in his locis arcana caeli contineantur, nam quid alioquin foret, quod non e domo descenderent, et ex agro reverterentur retro et in, et quod meminissent uxoris Lothi? similiter in illis quae apud Moschen, quod ambitum facerent circum tectum ne sanguis si deciderint, et mox quod ager non consereretur mixtim, semine et proventu vineae, non araretur bove et asino simul, nec indueretur vestis mixta lana et lino simul; per `tectum' enim significatur bonum, {6}et per `esse super domo' seu super tecto status cum homo in bono est; per `cadere' inde significatur relapsus ad priorem statum, et per `sanguines' significatur violentia tunc illata bono et vero, n. (x)374, 1005, 4735, (x)6978, 7317, 7326; per `vineam' significatur Ecclesia apud hominem, per `proventum (x)vineae' {7} status veri {8}, n. 9139, per `semen tritici' aut hordei status boni, n. 3941, 7605; per `bovem' etiam significatur bonum, et per `arare bove' status ejus, n. 2781, 9135; similiter per `lanam' ac per `induere vestem ex lana,' n. 9470, et per `asinum' significatur verum, n. 2781, 5741, et quoque per `linum,' 7601, 9959; sed quomodo ulterius cum hoc arcano se habet, videatur explicatum in locis citatis n. 9274.(s) @1 quod caput significet altered to nam caput significat$ @2 sicut$ @3 intimum, (d)internum seu medium A, internum, medium IT$ @4 i cum coelis$ @5 i in his locis$ @6 et per cadere de eo significatur deprivatio status, si inde labatur; et sanguines ibi est violentia illata bono et vero$ @7 i significatur$ @8 i ejus$