629. Rise, measure the temple of God, and the altar, and them that adore therein.- That this signifies to explore the quality of the church as to its reception of Divine Truth and Divine Good, and thence as to the worship of the Lord, is evident from the signification of measuring, as denoting to explore the quality of a thing, concerning which we shall speak presently; and from the signification of temple, as denoting, in the highest sense, the Divine Human of the Lord as to Divine Truth, and, in a relative sense, heaven and the church as to Divine Truth proceeding from the Lord (see n. 220); and from the signification of altar, as denoting, in the highest sense, the Divine Human of the Lord as to Divine Good, and, in a relative sense, heaven and the church as to Divine Good proceeding from the Lord (see (n. 391, 490, 496); and from the signification of them that adore, as denoting worship. The reason why they that adore signify the worship of the Lord, is, that worship consists in the adoration of the Lord, and that in the spiritual sense there is no reference to personality; but only to the thing itself, apart from persons (concerning which see (n. 99, 100, 270, 325, 625). By them that adore, therefore, is signified adoration and worship. From these considerations it is evident, that by these words, "Rise, measure the temple of God, and the altar, and them that adore therein," is signified to explore the quality of the church in regard to its reception of Divine Truth and Divine Good proceeding from the Lord, and therefore in regard to worship.

[2] That to measure, in the spiritual sense, does not signify to measure, is plain from this fact, that the command was given not only to measure the temple and the altar, but also them that adored therein. To measure the temple and the altar then must involve something signified by their measures, thus that which is implied in the signification of length, breadth, and height; for it would not be said "to measure them that adore in the temple," unless to measure signified the exploration of their qualities or the quality of the thing.

[3] That to measure signifies to explore the quality of a thing, and also to designate it, is evident from the passages in the Word where measuring and measures are mentioned. Thus it is said in Ezekiel, That the man who had the line of flax and the measuring reed in his hand, measured the building, and also the threshold of the gate, the porch of the gate in the house, the porch of the gate from the house, the door of the gate, the gate from the roof of the bed-chamber, and many other things which he measured as to the breadth, the length, and the height (40:3, 5, 6, 8, 11, 13, 17, and following verses). And afterwards, he measured the temple, the lintel over the door, the wall of the house, and the house itself, as to the breadth and the length (41:1-5, 13, 14, 22), and the inner court, and the things belonging to that court (42.) Lastly, he measured the altar, and the things belonging to the altar (43:13, and following verses). The measures were also designated by numbers, as, so many reeds, so many cubits, and so many palms. It is evident from this, that by measuring those things is not meant to measure them, but to designate the quality of the thing indicated by means of the individual things measured, that is to say, by the building, the gate, the porch, the temple, the lintel, the wall, the court, and the altar. The building, the house, and the temple signify the church; the door and the gate, introductory truth; the porch and court, all those things that are without the church, but which yet have reference to it; these are all those things that pertain to the man of the church in his natural man. For the church itself with man is in his internal or spiritual man or mind, that is, interiorly with him; but those things that are in the external or natural man or mind, that is, those which reside exteriorly, all correspond to the things pertaining to the church itself, which, as stated, are in the internal or spiritual man or mind. These exterior things are signified by the porch without the house and by the court; what the quality of these things would be, is there designated by measurements and numbers. For the subject treated of in those chapters is the Lord's church that was about to come, which is called the internal church, and which is described as above. Any one can see that such measurements would be of no importance, unless each were significative. But the meaning of each measurement is evident from the signification of the thing measured, and its quality from the signification of the measurement as expressed in number.

[4] There are only three things that are measurable, breadth, length, and height; and breadth signifies the truth of the church, length, the good of the church, and height, both of these in regard to degrees; the degrees of truth and good are the quality of truth and good, as interior or higher, and the quality as exterior or lower. These things are signified by those three dimensions, because breadth is said in reference to heaven from the south to the north, length from the east to the west, and height from the third heaven, which is in highest things, to the first heaven, which is in lowest things. And since those who dwell in heaven from south to north are in truths of doctrine, therefore breadth signifies the truth of heaven, or of the church; and as those who dwell from east to west are in the goods of love, therefore length signifies the good of heaven, or of the church; and because the wisest in the third heaven dwell in the highest parts, and those in the first heaven who are relatively simple dwell in the lowest [parts], therefore height in regard to degrees signifies wisdom and intelligence. These then are the things designated in general by measurements.

[5] Again in the same prophet:

"Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; that they may measure the form, when they have become ashamed of all that they have done; the form of the house and the arrangement thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof; also teach them all the statutes thereof, and all the arrangements thereof, and all the laws thereof, and write them before their eyes, that they may keep all the form thereof, and all the statutes thereof, and do them" (Ezekiel 43:10, 11).

Measuring the temple or the house, signifies to investigate and explore the quality of the church as to truth and as to good, as is evident from its being said, that they should measure the form of the house, the goings out thereof, and the comings in thereof. It is also said, that they should keep all the form thereof; this cannot mean the form of the temple as to form only, but as to those things signified by the temple; for it is added, that they may be ashamed of all their iniquities which they have done, which signifies that they may be ashamed of having departed from the laws and statutes of the church, therefore it is also said, that he may teach them all the statutes thereof, all the arrangements, and all the laws thereof. It is therefore plain, that temple signifies the church with its truths and goods, for these are the things that are to be kept, and that are signified by keeping all the form of the house or temple, temple in the Word signifying the church as to truth, and the house of God, the church as to good; for the temple was built of stones, but the house of God, in ancient times, was of wood; and stones signify truths, while wood signifies goods.

[6] Again in Zechariah:

"I lifted up mine eyes, and saw, and behold a man in whose hand was a measuring line; and I said, Whither goest thou? And he said unto me, To measure Jerusalem, that I may see what is the breadth thereof, and what is the length thereof; and he said, Jerusalem shall inhabit the suburbs, by reason of the multitude of men and beasts in the midst thereof" (2:1, 2, 4).

These things are said concerning the advent of the Lord, and the establishment of a new church by Him, as is evident from verses 10 and 11 of the same chapter. Jerusalem signifies that new church, and to measure it signifies to explore and consequently to know its quality and quantity; breadth signifying the truth of its doctrine, and length the good of its love, as shown above; therefore it is said, "To measure Jerusalem, that I may see what is the breadth thereof, and what is the length thereof." That the church is there meant by Jerusalem, and not the city of Jerusalem, is evident, for about the time of the Lord's coming Jerusalem was not of such extent and character as is there described in the words, "Jerusalem shall inhabit the suburbs by reason of the multitude of men and beasts in the midst thereof." By these words is meant the multitude of nations that will go over to the church. Jerusalem in the midst thereof signifies the church from those who will receive interiorly the Divine proceeding from the Lord, while by the suburbs is signified the church from those who will receive it exteriorly; for the Lord's church is internal and external. Those who are in intelligence and wisdom, and therefore in the higher heavens, are in the internal church, but those who are in the knowledges (scientiae) and cognitions of truth and good from the Word, and not in any interior intelligence and wisdom, and who are therefore in the lower heavens, are in the external church; the latter are called spiritual-natural, but the former spiritual. The spiritual are meant by those who are in the midst of Jerusalem, and the spiritual-natural by those who are in the suburbs. Men and beasts mean those who are in intelligence and thence in the good of life, men those who are in intelligence, and beasts those who are in the natural affection for good, and thence in the good of life.

[7] Similar things are signified by these words in the Apocalypse:

The angel "who talked with me had a golden reed, to measure the city" the New Jerusalem, "the gates thereof, and the wall thereof; and he measured the wall, one hundred and forty-four cubits, which is the measure of a man, that is, of an angel" (21:15, 17).

The New Jerusalem means the New Church, and the city, its doctrine; its wall signifies Divine Truth defending. The number one hundred and forty-four signifies all truths and goods in their entirety. This number is stated to be the measure of a man, that is, of an angel, which could not be said unless measure signified quality. But these things will be explained in their proper place.

[8] In Ezekiel:

"When the man that had the line in his hand went forth towards the east, he measured a thousand by the cubit; afterwards he made me to pass through the waters, the waters were to the ankles; again he measured a thousand, and made me to pass through the waters, the waters were to the knees; and he measured a thousand, and made me to pass through the waters, the waters were to the loins; again he measured a thousand, a river which I could not pass through, because the waters were deep, waters to swim in, a river which could not be passed through, and behold upon the bank of the river many trees, on this side and on that side; and every living soul that creepeth, and whithersoever the river cometh, shall live; whence there is much fish" (47:3-5, [7], 9).

These words describe how the intelligence which pertains to those who are of the church, increases through the reception of Divine Truth proceeding from the Lord. The Divine Truth proceeding from the Lord is signified by the waters issuing from under the threshold of the house towards the east, and descending from the right side of the house from the south of the altar, as stated in the first verse of that chapter. The east signifies love to the Lord, for in heaven the east is where the Lord appears as the Sun; and where the Divine Truth is received in the greatest light there is the right side, and that side is called the south, therefore it is also said, "from the south of the altar." How intelligence increases through the reception of Divine Truth proceeding from the Lord is described by the waters which he passed through, which reached first to the ankles, afterwards to the knees, then to the loins, and at length were so deep that they could not be passed through. The waters to the ankles signify the intelligence pertaining to the sensual and natural man, for the ankles signify that which is sensual and natural. The waters to the knees signify the intelligence pertaining to the spiritual-natural man, for the knees signify that which is spiritual-natural. The waters to the loins signify intelligence pertaining to the spiritual man, for the loins signify the marriage of truth and good, which is spiritual. The waters which could not be passed through signify celestial intelligence, which is called wisdom, such as a celestial man or an angel of the third heaven possesses; and this, being ineffable, is said to be a river which could not be passed through, and being also far above the natural man, the waters are called waters to swim in. The river arising from those waters signifies intelligence and wisdom. The cognitions of truth and good, as well as perceptions, are signified by the words "upon the bank of the river were many trees on this side and on that side," a tree denoting cognitions and perceptions. The life from these to every thing in the natural man, both to cognitions and knowledges (scientiis), is signified by every living soul that creepeth, shall live, also by the words "there shall be much fish." The soul that creepeth, and fish signify those things in the natural man that are called cognitions from the Word, also natural knowledges (scientiae), by which spiritual things are confirmed; and to live signifies the influx of the Lord through the spiritual man and his intelligence into those cognitions and knowledges. That waters signify the truths of doctrine from the Word, by means of which intelligence is acquired, may be seen above (n. 71, 483, 518).

[9] Thus also in Habakkuk:

"He stood and measured the earth; he saw and scattered the nations; for the mountains of eternity were dispersed, the hills of an age did bow; his goings [are] of an age" (3:6).

These things are said concerning visitation and a last judgment, by the Lord when He should come into the world. He stood and measured the earth means the exploration of the quality of the church at that time, to measure denoting to explore, and the earth denoting the church. He saw and scattered the nations signifies the casting down into hell of all those who are in evils and in falsities therefrom, to scatter denoting to cast into hell, while nations denote those who are in evils and in falsities therefrom. The mountains of eternity were dispersed signifies that the celestial church, such as it was with the most ancient people, who were in love to the Lord, perished, the mountains of eternity denoting that church and that love. The hills of an age did bow, signifies that the spiritual church, such as it was with the ancient people after the flood, who were in love towards the neighbour, perished, the hills of an age denoting that church and that love. His goings [are] of an age, signifies according to the existing and perverted state of the church.

[10] In Isaiah:

"Behold the Lord Jehovih cometh in strength, and his arm shall rule for him. Who hath measured the waters in the hollow of his hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure, and weighed the mountains in a scale, and the hills in a balance" (40:10, 12).

This also is said of the Lord and His Divine Truth from which heaven, the church, and wisdom exist. The coming of the Lord and the arrangement of all things, at that time, in the heavens by Him, from His Own power, is signified by, "Behold the Lord Jehovih cometh in strength, and his arm shall rule for him." His arm which shall rule denotes His Own power. The arrangement of all things in the heavens from His Own power, by means of Divine Truth, is signified by, "who hath measured the waters in the hollow of his hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure, and weighed the mountains in a scale, and the hills in a balance." Measuring the waters signifies to designate Divine truths; meting out the heavens with a span signifies thence to arrange the heavens. Embracing the dust of the earth in a measure signifies to arrange lower things, the hollow of the hand, the span, and the measure (triental), like measures and hand, signify the quality of a thing, and one's own power. Weighing the mountains in a scale and the hills in a balance signifies to bring all things into subordination and equilibrium, the scale and balance denoting just equilibration, and the mountains and hills the higher heavens, mountains denoting those heavens that are in love to the Lord, and hills those that are in charity towards the neighbour, as above.

[11] In Job:

"Where wast thou when I founded the earth? Declare if thou knowest understanding, who laid the measures thereof, if thou knowest? and who stretched out the line upon it? Upon what are its bases sunk? who laid the corner-stone thereof?" (38:4-6).

The earth here means the church. Founding it, and laying its measures, signifies to establish it and to determine its quality, measure denoting the quality of a thing. Stretching out upon it the line signifies to maintain it in its quality. Upon what are its bases sunk, and who laid the corner-stone thereof? signifies the founding of it upon those things which are in the natural man, the corner-stone denoting the truth of the natural man, called scientific truth upon which the truth of the spiritual man, or spiritual truth, is founded.

[12] In Jeremiah:

"If these statutes shall depart from before me, the seed of Israel also shall cease from being a nation before me all the days; if the heavens shall be measured above, and the foundations be searched out beneath, I also will cast off all the seed of Israel on account of all that they have done" (31:36, 37).

By statutes are there signified all those things pertaining to the church, which were commanded for the sons of Israel, therefore every thing having reference to worship. That if they should not observe these, there would be no church with them, is signified by, if these statutes shall depart from before me, the seed of Israel shall cease from being a nation before me all the days. Israel signifies the church, and the seed of Israel, the truth of the church. And that although a new heaven and a new church were to come into existence, yet with that nation there would be nothing of heaven and of the church, is signified by, if the heavens shall be measured above, and the foundations be searched out beneath, I also will cast off all the seed of Israel on account of all that they have done.

[13] The reason why meting and measuring signify to designate and determine the quality of a thing, and also to explore it, is, that by measure is signified the quality of a thing or quality in the abstract. This signification of measure is evident from the following passages:

In the Apocalypse,

The angel "measured the wall of the city" New Jerusalem, "a hundred and forty-four cubits, which is the measure of a man, that is, of an angel" (Revelation 21:17).

That the quality of that which is signified by the wall of the city New Jerusalem is here meant by measure is very evident; for what else could be meant by the measure of the wall being a hundred and forty-four cubits, the measure of a man, that is, of an angel?

In Matthew:

"Judge not that ye be not condemned, for with what judgment ye judge, ye shall be judged, and with what measure ye measure, it shall be measured unto you" (7:1, 2).

In Luke:

"Judge not and ye shall not be judged; condemn not and ye shall not be condemned; remit and it shall be remitted to you; give and it shall be given unto you; good measure, pressed, shaken, and running over, shall they give into your bosom; for with what measure ye measure, they shall measure to you again" (6:37, 38);

these words are explained in Heaven and Hell (349).

In Mark:

"With what measure ye measure it shall be measured to you again; and to you that hear, shall more be given; whosoever hath, to him shall be given; but whosoever hath not, from him shall be taken even that which he hath" (4:24, 25).

[14] Charity towards the neighbour, or the spiritual affection for truth and good, is described in these words, and they mean, that as far as any one is in that charity or in that affection in the world, so far does he come into it after death. That evil must not be thought concerning good and truth is meant by, "Judge not and ye shall not be judged, condemn not and ye shall not be condemned." To think evil concerning evil and falsity is allowable to every one, but not concerning good and truth, for these in the spiritual sense are the neighbour, and because charity towards the neighbour is meant, therefore it is also said, "Remit and it shall be remitted to you, give and it shall be given unto you." That the spiritual affection, which is called charity, will remain after death according to its quantity and quality, is meant by, "with what measure ye measure it shall be measured to you again"; and that the quantity and quality shall be filled up to eternity, is understood by, "to you that hear, shall more be given," also by, good measure, pressed, shaken, and running over, shall be given into your bosom, measure denoting the quantity and quality of affection or charity, which shall be increased to eternity within its degree or according to its degree in the world; see Heaven and Hell 349). That this shall come to pass with those who exercise charity is meant by, to you that hear, more shall be given, those who hear denoting those who obey and do. That to love the neighbour is to love that which is true and good, also that which is sincere and just, may be seen in the Doctrine of the New Jerusalem 84 to 106). That no other thought or judgment is here meant than that concerning the spiritual life of another, is evident from this fact, that it is allowable for every one to think about the moral and civil life of another, and also to judge of it, for without such thought and judgment about others no civil society could possibly exist; therefore not to judge and not to condemn signifies not to think evil of the neighbour spiritually understood, that is, of his faith and love, which pertain to the spiritual life of man, for these lie concealed in his interiors, and are therefore known to no one but to the Lord alone.

[15] In John:

"He whom the Father hath sent speaketh the words of God, for God hath not given the spirit by measure unto Him" (3:34).

The spirit which God giveth signifies the Divine Truth, and thence intelligence and wisdom. Not by measure, signifies above every quantity and quality of men, consequently what is infinite; for infinity in the Lord has no quantity and quality, since these are properties of the finite, for quantity and quality determine the finite and limit it, but that which is without limit is infinite. It follows from this that measure here also signifies quality, for "not by measure" signifies not to state the nature and quality of a thing.

[16] In David:

"Make known to me, Jehovah, mine end, and the measure of my days what it is, that I may know how frail I am; behold, thou hast given my days hand-breadths, and my time is as nothing before thee" (39:4, 5).

It appears as though these words have reference merely to times of life, whose end he desires to know, and which may quickly pass away; but in the spiritual sense times are not meant, but instead, states of life. Therefore by, make known to me, Jehovah, mine end, the measure of my days what it is, is signified that he may know the state of his life and its quality, or the quality of life that would remain with him. Behold, thou hast given my days hand-breadths, signifies that the quality of the state of his life was of very little moment. My time is as nothing before thee, signifies that the state of his life was of no value. For time and day signify states of life in regard to truth and good, and therefore to intelligence and wisdom, consequently the meaning here is, that both of these, so far as they are from oneself, are of no value. That this is the meaning of these words, cannot be seen by those who think only naturally, because natural thought cannot be separated from the idea of time, but spiritual thought, such as angelic thought is, has nothing in common with time, neither with space or person.

[17] Since measures signify the quality of a thing, the meaning of "the house of measures" (Jeremiah 22:14), and "the portion of measures" (Jeremiah 13:25), is evident; also of "the men of measures" (Isai. 45:14). Here measures signify quality in every connection.

In Moses:

"Ye shall not act perversely in judgment, in measure, in weight, and in dimension; balances of justice, stones of justice, an ephah of justice, and a hin of justice, shall ye have" (Leviticus 19:35, 36);

again:

"There shall not be in thy bag divers stones, a great and a small; there shall not be in thy house divers ephahs, great and small; thou shalt have a perfect and a just stone, a perfect and a just ephah shalt thou have" (Deuteronomy 25:13-15);

and in Ezekiel:

"Scales of justice, and an ephah of justice, and a bath of justice shall ye have" (45:10).

That these measures and weights signify estimation of a thing according to the quality of truth and good, may be seen above (n. 373:5).

455. And peoples, and tongues.- That this signifies all those who are in falsities from ignorance and from various religions, is evident from the signification of peoples, as denoting those who are in truths of doctrine, and in the opposite sense, those who are in falsities of doctrine, concerning which see above (n. 175); but in the present case, those who are in falsities of doctrine from ignorance; here those who are saved, although they have been in falsities from the doctrine of their religion, are treated of; for all those are saved who are in the good of life according to the tenets of their religion, which they have believed to be truths, although they are not truths, since falsity is not imputed to any one who lives well according to the tenets of his religion, because it is no fault of his that he does not know truths; for the good of life according to religion contains within itself the affection of knowing truths, and these such persons also learn and receive when they come into another life, because every affection remains with man after death, and especially the affection of knowing truths, since this is a spiritual affection; and a man, when he becomes a spirit, is his own affection, and therefore, the truths which they desire they then drink in, and thus they receive them deeply into their hearts; (That the falsities of religion, if a man lives well, are accepted by the Lord as truths, may be seen above, n. 452); and from the signification of tongues, which denote their confessions from religion, for by tongues are meant speech, and speech signifies confession and religion, because the tongue utters and confesses those things that belong to religion.

[2] In the Word, the lip, mouth, and tongue are frequently mentioned; and the lip signifies doctrine, the mouth thought, and the tongue confession. The reason of these significations is that the lip, the mouth, and the tongue, are the external organs of man, by which internal things are made manifest, and internal things are those signified in the internal or spiritual sense. For the Word in the letter consists of exterior things, which appear before the eyes, and are perceived by the senses; for this reason the Word in the letter is natural, and this is the case in order that the Divine Truth which it contains may be there in its ultimate, and so in its fulness; but those external natural things, comprehend in themselves internal spiritual things, which are therefore the things signified.

[3] That tongues signify confessions from religion, and according to the tenets of religion, is evident from the following passages.

In Isaiah:

"The time will come for gathering together all nations and tongues, that they may come and see my glory" (66:18).

This is said of the coming of the Lord. Nations and tongues signify all who are in the good of life according to their religions; tongues signify religions from confession; therefore it is said, "That they may come and see my glory," glory signifying Divine Truth, by which the church exists.

[4] In Daniel:

"Behold, one like the Son of man came with the clouds of the heavens; and there was given him dominion and glory, and a kingdom, that all peoples, nations, and tongues, should serve him" (7:13, 14).

That the Son of man, who was to come in the clouds of heaven, means the Lord, is evident. The clouds of the heavens mean the Word in the letter, in which it is said that the Lord will come, because the Word treats of Him, and in its inmost sense of Him alone. For this reason it is said "the Son of man," for the Lord is called "the Son of man" from Divine Truth, which is the Word. But more may be seen above (n. 36) upon this subject, where the following words in the Apocalypse are explained: Behold he cometh with clouds, and every eye shall see him (1:7). The Lord's power from Divine Good is meant by dominion, and from Divine Truth, by glory, while heaven and the church are meant by a kingdom. People, tongues, and nations, signify all those who are in doctrine and in a life according to their religion. Those who are in doctrine are called peoples; those who are in life, nations; while tongues denote religions.

[5] In Zechariah:

"In those days ten men out of all tongues of the nations, shall take hold of the skirt of a man that is a Jew, saying, We will go with you, for we have heard that God is with you" (8:23).

The spiritual sense of these words may be seen above (n. 433:26). A Jew means those who are in love to the Lord and in truths of doctrine from Him; and by all tongues of the nations are meant those who are of various religions.

[6] Similar things are signified by tongues in the following passages.

In Moses:

"From these were dispersed the isles of the nations in their lands, every one according to his tongue, according to their families, in their nations." The habitations of the sons "of Shem, according to their families, according to their tongues, in their lands, according to their nations" (Genesis 10:5, 31).

In the Apocalypse:

"Thou must prophesy again over peoples, and nations, and tongues, and many kings" (10:11).

And again:

"And from among the peoples, and kindreds, and tongues, and nations, shall they see their dead bodies three days and a half" (11:9).

And again:

"And it was given unto" the beast "to make war with the saints, and to overcome them; and power was given him over every tribe, and tongue, and nation" (13:7).

Again:

"I saw an angel flying in the midst of heaven, having the eternal gospel to preach unto them that dwell on the earth, and to every nation, and tribe, and tongue, and people" (14:6).

And again:

"The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues" (17:15).

Waters here signify the truths of the Word, for waters in the Word denote truths, and, in the opposite sense, falsities. Therefore, by peoples, multitudes, nations, and tongues, are here meant those who are in truths falsified, which in themselves are falsities, and thence in evils of life.

[7] So in Luke:

The rich man said to Abraham, "Have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame" (16:24).

In this parable, as well as in the rest, the Lord spoke by correspondences, as is evident from this, that the rich man does not mean the rich, neither does Abraham mean Abraham. The water with which Lazarus might cool the rich man's tongue does not mean water, and neither does "tongue" mean the tongue, nor does "flame" mean flame, for in hell no one is tormented by flames. But by the rich man are meant those who are of the church where the Word is, out of which they have spiritual riches, which are truths of doctrine. Therefore by the rich man are there meant the Jews, who were then in possession of the Word; by Abraham is meant the Lord; by the water into which Lazarus might dip the tip of his finger, is signified truth from the Word; by the tongue, thirst and eager desire to pervert the truths of the Word; and by flame, the various and manifold punishment of that eager desire. Hence the signification of those words in a series is evident; and that by cooling the tongue with water is signified to allay the thirst and eager desire to pervert truths, and by means of them to confirm falsities. Who cannot see that it is not meant that Lazarus should dip the tip of his finger in water to cool the tongue?

[8] Again in Zechariah:

"This shall be the plague wherewith Jehovah will smite all the peoples that shall fight against Jerusalem; the flesh of every one shall consume away while he stands upon his feet, and his eyes shall consume away in their sockets, and his tongue shall consume away in his mouth" (14:12).

These things are spoken of those who endeavour to destroy the truths of doctrine by falsities; this is signified by fighting against Jerusalem, for Jerusalem signifies the church as to doctrine, and thence the truths of the doctrine of the church. By the flesh consuming away is signified that all the good of love and of life would perish, for this is signified by flesh. By standing upon their feet, is meant upon bones without flesh, which signifies that they would become altogether corporeal-natural, for the feet signify those things which pertain to the natural man, and in the present case, its lowest things. By their eyes consuming away in their sockets, is signified that all the understanding of truth would perish, for the eyes signify the understanding. By his tongue consuming away in the mouth is signified that all perception of truth and affection for good would perish. The tongue also signifies perception of truth and affection for good; perception of truth from the fact that it speaks, and affection for good, from the fact that it tastes, for taste signifies appetite, desire, and affection.

[9] In the book of Judges:

"Jehovah said unto Gideon, Every one that lappeth of the waters with his tongue as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped in their hand, was three hundred men. These were led against Midian, and smote him" (7:5-7).

By Midian are here meant those who care nothing for truth, because they are merely natural and external, therefore they were smitten by those who lapped water in their hand with their tongue like a dog; for by these are meant those who desire truths, that is those who from some natural affection have a desire to know truths, for a dog signifies appetite and desire, waters signify truths, and lapping them with the tongue signifies to long for, and to be affected with desire; Midian was therefore smitten by these. Who cannot see that this would not have been commanded unless it had been significative?

[10] In David:

"Thou hidest them in the secret of thy faces from the pride of man; thou concealest them in a tabernacle from the strife of tongues" (Psalm 31:20).

Here the secret of the faces in which Jehovah hides them, signifies the Divine Good of the Divine Love, for the "faces of Jehovah" signifies the good of love and secret signifies interiorly in man. The pride of man signifies the pride of his own intelligence; the tabernacle in which He concealed them signifies Divine Truth; and the strife of tongues signifies the falsity of religion, from which they reason against truths. Hence it is evident what these words signify in a series.

[11] In Jeremiah:

"Lo, I will bring a nation upon you, a nation whose tongue thou shalt not know, nor understand what they say; they shall eat up thine harvest, and thy bread" (5:15-17).

It is not meant by these words that a nation of an unknown tongue, or of an unintelligible speech, should be brought; but an evil nation of an altogether different religion is meant, whose dogmas they would not know, nor would understand the reasonings based on them. In the abstract sense the falsities of evil are signified, which are altogether opposite to the truths of good; for nation, in the abstract sense, denotes evil, and tongue in this case the falsity of religion, and to speak denotes to reason therefrom, therefore the words follow, "they shall eat up thine harvest, and thy bread." For by harvest are signified truths by means of which there is good, by bread is signified the good thence, and eating up signifies to consume and take away.

[12] In Ezekiel:

"For thou art not sent to a people deep of lip, and heavy of tongue; unto the house of Israel; not to great peoples deep of lip and heavy of tongue whose words thou hast not understood; had I sent thee to them, would they not have obeyed thee?" (3:5, 6).

A people deep of lip and heavy of tongue, whose words cannot be understood, signifies those who are in unintelligible doctrine, and thence in an abstruse religion, whose dogmas cannot be apprehended. Lip signifies doctrine, tongue religion, and words the dogmas thereof. Wherefore by these people are meant the Gentiles who do not possess the Word, from which Jehovah, that is, the Lord, is known. That they would receive Divine truths if instructed, is signified by their obeying, if he had been sent unto them.

[13] In Isaiah:

"Thou shalt not see an obdurate people, a people of depths of lip that thou understandest not, barbarous in tongue [in which there is] no intelligence" (33:19).

By a people of depths of lip and by barbarous in tongue are signified similar things to those meant by peoples of a deep lip and heavy of tongue mentioned above. It is evident that a people whose speech is unintelligible is not meant, for it is also said, and barbarous in tongue [in which there is] no intelligence, for there may be intelligence in the tongue or speech, but not in their religion.

[14] Again:

"I have sworn, That unto me every knee shall bow, every tongue shall swear" (45:23).

The subject here is the coming of the Lord, and by every knee shall bow, is signified that all those who are in natural from spiritual good shall worship Him, the knee signifying the conjunction of natural good with spiritual. Hence it is evident that bending the knees signifies acknowledgment, thanksgiving, and adoration from spiritual good and delight in the Natural. Every tongue shall swear, signifies that all will confess Him who are in good from religion; to swear denotes to confess, and the tongue denotes the religion according to which they live.

[15] In David:

"My tongue shall speak of thy justice all the day, and of thy praise" (Psalm 35:28).

Here also the tongue signifies confession from the doctrine of the church, for it is said that it speaks; justice is stated of the good, and praise of the truth thereof, as in other parts of the Word.

So again:

"My tongue also shall speak of thy justice all the day long" (Psalm 71:24).

[16] In the same:

"Let" the wicked "beset me with gall; the mischief of their lips covers them; burning coals overwhelm them. Let them be cast into deep pits by fire that they rise not again. A man of tongue shall not be established in the earth" (Psalm 140:9-11).

Gall signifies truth falsified, which in itself is falsity; the mischief of their lips signifies the falsity of doctrine thence, for lips signify doctrine. By burning coals overwhelming them, and by the fire by which they are to be cast into deep pits are signified pride on account of their own intelligence, and the love of self through which they fall into absolute falsities; burning coals signify the pride of one's own intelligence; fire, the love of self; and pits, falsities. All falsities of doctrine in the church, and all falsifications of the Word, exist also from the pride of man's own intelligence, and from the love of self. It is evident, therefore, that a man of tongue shall not be established in the earth, signifies a false religion.

[17] Again:

"I lie down, my soul in the midst of lions; the sons of men are inflamed; their teeth are spears and darts, and their tongue is a sharp sword" (Psalm 57:4).

Lions signify those who plunder the church of truths, and thus destroy it; the sons of men who are inflamed signify those who are in the truths of the church, and in the abstract, the truths themselves, which are said to be inflamed by the pride of man's own intelligence, whence arise falsities. Their teeth are spears and darts, signifies reasonings from external sensuals, and thus from the fallacies and falsities of religion, by which truths are destroyed, the teeth signifying the ultimates of the life of man, which are external sensual things, and in the present case reasonings from them. The tongue signifies the falsities of religion, wherefore it is said, "their tongue is a sharp sword," for by a sword is signified the destruction of truth by falsities.

[18] So in Job:

"Wilt thou draw out leviathan with a hook? and press down his tongue with a rope?" (Job 41:1).

In this and the preceding chapter, the behemoth and the leviathan are spoken of, and each signifies the natural man. The behemoth signifies the natural man in regard to goods, which are called the delights of natural love; and the leviathan, the natural man in regard to truths, which are called scientifics and knowledges, from which there is natural light (lumen). Both of these are described by pure correspondences, in the ancient style of writing. That reasoning by means of scientifics (scientifica) from the light of nature cannot be restrained except by God, is described in this and the following chapter by the leviathan, and also by these words, "Wilt thou draw out leviathan with a hook? or press down his tongue with a rope?" The tongue signifies reasoning from scientifics. That the leviathan signifies the natural man in regard to scientifics, is evident from other passages, where it is named, as in Isaiah 27:1; Psalm 74:14; Psalm 104:26, and also from the fact that the sea-monster, which is meant by the leviathan, signifies the natural man as to scientifics.

[19] Again, in Isaiah:

"The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be swift to speak" (32:4).

The rash mean those who readily seize upon and believe whatever is said, and therefore falsities also. Of these it is said, that they shall understand and know, which means to receive truths. The stammerers mean those who are able to apprehend the truths of the church only with difficulty; their tongue shall be swift to speak means, that they shall confess them from affection; "swift," is said of affection.

[20] In the same prophet:

"Then shall the lame man leap as a hart, and the tongue of the dumb sing; for in the desert shall waters break out, and rivers in the plain of the desert" (35:6).

These things are said concerning the coming of the Lord. The lame signify those who are in good, but not in genuine good, because in ignorance of truth, by means of which good exists; to leap as a hart signifies to have joy from perception of truth. The dumb signify those who cannot confess the Lord, nor the genuine truths of the church, because of their ignorance of truth; by their singing is signified joy from the understanding of truth. By waters breaking out in the desert is signified that truths shall be made known where they did not exist before; and rivers in the plain of the desert signify intelligence there, for waters signify truths, and rivers, intelligence.

[21] From these explanations it is evident what is signified in the spiritual sense by the deaf man, who had an impediment in his speech, and whom the Lord healed as recorded in Mark.

Jesus took the deaf man that had an impediment in his speech, "and put his finger into his ears, and he spat, and touched his tongue; and looking up to heaven, he saith unto him, Ephphatha, that is, Be opened; and straightway his ears were opened, and the string of his tongue was loosed, and he spake plainly" (Mark 7:32, 33-35).

That all the miracles of the Lord, because they were Divine, involved and signified those things that pertain to heaven and the church; and that therefore the healings of diseases signified the various healings of the spiritual life, may be seen in the Arcana Coelestia 7337, 8364, 9031). The deaf man signifies those who are not in the understanding of truth, and therefore not in obedience. By an impediment in his speech are signified those who confess the Lord and the truth of the church with difficulty; the opening of his ears by the Lord signifies obedience and the perception of truth; and by the tongue, whose string was loosed by the Lord, is signified the confession of the Lord, and of the truths of the church.

[22] By the apostles and others speaking with new tongues after the resurrection of the Lord, was also signified the confession of the Lord, and of the truths of the new church; concerning this it is thus written in Mark:

Jesus said, "And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues" (16:17).

The casting out of devils, means the removal and rejection of the falsities of evil, and speaking with new tongues, confession of the Lord and the truths of the church from Him. Therefore to the apostles "there appeared cloven tongues like as of fire, which sat upon them. And then they were all filled with the Holy Spirit, and began to speak with other tongues" (2:3, 4). By the fire was signified the love of truth; by being filled with the Holy Spirit, was signified the reception of Divine Truth from the Lord; and by new tongues are meant confessions from the love of truth or from zeal. For, as said above, all Divine miracles, therefore all the miracles recorded in the Word, involved and signified spiritual and celestial things, that is to say, such things as pertain to heaven and the church, for this distinguishes Divine miracles from miracles not Divine. It would be superfluous to adduce more passages from the Word to prove that tongues do not mean speech in the ordinary meaning of the word, but confessions from the truths of the church, and, in the opposite sense, confessions from the falsities of religion.