706. And a great sign was seen in heaven.- That this signifies Divine testification concerning the future church, and the reception of its doctrine, and as to those by whom it will be assaulted, is evident from the signification of a great sign in heaven, as denoting Divine manifestation and testification. That this refers to the church, and the reception of its doctrine, and also assault upon it, is evident from what follows, for the woman means the church, her male child, doctrine, while the dragon and his angels, and afterwards the beasts, mean those who will assault the church and its doctrine. This vision is called a great sign, because a sign means Divine manifestation concerning things to come, also testification, here concerning the future church and its doctrine, and also concerning assault upon it by those who are meant by the dragon and the beasts. This is called a sign, because it manifests and testifies. The terms sign and miracle are frequently used in the Word, sign meaning that which points out, witnesses, and persuades in regard to the subject of inquiry; but miracle means that which arouses, strikes dumb and fills with amazement. Thus a sign moves the understanding and faith, and a miracle the will and its affection; for the will with its affection is what is aroused, stricken dumb and filled with amazement, while it is understanding and its faith that are persuaded by signs and testifications.

[2] That there is a difference between a sign and a miracle is evident from this fact, that although the Jews saw so many miracles performed by the Lord still they asked signs of Him; and also from this fact, that the prodigies wrought in Egypt and in the wilderness are sometimes called signs, sometimes miracles, and sometimes also both. And it is further evident from this, that in every part of the Word there is a marriage of truth and good, thus also of the understanding and will, for truth pertains to the understanding and good to the will, consequently signs there have reference to things pertaining to truth, thus to those of faith and the understanding, and miracles to things pertaining to good, thus to those of affection and the will. What is the specific meaning of signs and miracles, when both are mentioned in the Word, is now plain, as in the following passages.

In Moses:

"I will harden the heart of Pharaoh, that I may multiply my signs and my miracles in the land of Egypt" (Exodus 7:3).

In the same:

"Jehovah gave signs and miracles great and evil upon Egypt, upon Pharaoh, and upon all his house" (Deuteronomy 6:22).

In the same:

Hath Jehovah "assayed to come and take to himself a nation out of the midst of a nation, by miracles, by signs, and by wonders" (Deuteronomy 4:34).

In David:

"They remembered not the day in which Jehovah set signs in Egypt, and prodigies in the field of Zoan" (Psalm 78:42, 43).

In the same:

"They set among them the words of his signs and miracles in the land of Ham" (Psalm 105:27).

In the same:

"He sent signs and miracles into the midst of thee, O Egypt, upon Pharaoh and all his servants" (Psalm 135:9).

In Jeremiah:

"Who hast set signs and miracles in the land of Egypt, and even to this day, both in Israel, and in men, and hast led thy people Israel out of the land of Egypt, by signs and by miracles" (32:20, 21).

From these passages it is clear that the prodigies wrought in Egypt, and afterwards among the sons of Israel, are called signs and miracles, signs because they testified and persuaded, and miracles because they aroused and filled [the people] with amazement; yet they agree, in this, that the things which arouse and fill [people] with amazement also testify and persuade, just as those things that arouse the will also persuade the understanding, or as those things that move the affection also by persuasion move the thought.

Similarly in the Evangelists:

In the consummation of the age "there shall arise false Christs and false prophets; they shall give great signs and miracles, and shall lead astray, if it be possible, even the elect" (Matthew 24:24; Mark 13:22).

Here also great signs and miracles have a similar signification, namely, that they testify and persuade, and that they strike dumb and fill with amazement, from which strong persuasion will arise. Who those are that are meant by false Christs and false prophets, and by the elect, may be seen above (n. 624:5, 684:7).

[3] In Moses:

"If there shall arise in the midst of thee a prophet, or a dreamer of dreams, who shall give thee a sign or a miracle, and the sign or miracle come to pass which he spake unto thee, saying, Let us go unto other gods, thou shalt not obey" (Deuteronomy 13:1-3).

Here a prophet, and a dreamer of dreams, also a sign and miracle are mentioned, because a sign refers to a prophet, and a miracle to a dreamer of dreams; for a prophet means one who teaches truths, and, in the abstract sense, the doctrine of truth, and a dreamer [of dreams] means one who stirs up (another) to do a thing, and, in the abstract sense, the act of stirring up, from which a thing is done; this also pertains to a miracle as the former does to a sign. For prophets were instructed by a living voice from the Lord, and dreamers by representatives arousing to action, which flowed into the affection of the dreamer, and from that into the sight of the thought; for when a man dreams, his natural understanding is laid asleep, and his spiritual sight which derives its all from the affection is opened. But in this passage, the sight which derives its all from an evil affection is meant, for it is spoken of the prophets who teach falsities and who dream vain things, for by other gods are meant the falsities and vain things that such heard and saw.

[4] That signs signify testifications, which point out and persuade to the belief that a thing is so, is evident from the following passages.

In Moses:

"If they will not believe thee, nor hear the voice of the first sign, yet they will believe the voice of the latter sign; and if they will not believe these two signs, nor hear thy voice, thou shalt take of the waters of the river, and they shall become blood" (Exodus 4:8, 9).

This is said of the miracles wrought by Moses, when the Lord appeared to him in the bush, which are called signs, because they were to testify and persuade them to believe that Moses was sent to lead them out of Egypt. It is therefore three times said "that they may believe," and also "that they may hear his voice."

[5] In the same:

"Jehovah said unto Moses, How long will this people not believe in me, for all the signs which I have done in the midst of them; none of the men who have seen my glory, and the signs which I did in Egypt and in the wilderness, shall see the land" (Numbers 14:11, 22, 23).

Similarly here likewise miracles are called signs, because mention is made of believing; for, as has been said, miracles are called signs because they persuade and induce faith; and as signs did not induce faith, with those who, by reason of fear, were not willing to enter into the land of Canaan, therefore it is said concerning them that they should not see the land. Similar things are signified by signs in Exodus 14:17; and 10:1, 2.

[6] In the Evangelists:

The Scribes and Pharisees said, "Master, we desire to see from thee a sign; and he answering, said, An evil and adulterous generation seeketh a sign, but no sign shall be given to it but the sign of Jonah the prophet; as Jonah was in the belly of the whale (cetus) three days and three nights, so shall the Son of man be in the heart of the earth three days and three nights" (Matthew 12:38-40; Luke 11:16, 29, 30).

That a sign here means testification that they would be persuaded and believe that the Lord was the Messiah and the Son of God who was to come, is plain; for the miracles which the Lord wrought in great numbers, and which they saw, were no signs to them, because miracles, as said above, are signs only to the good. Jonah was in the belly of the whale (cetus) three days and three nights, and this was taken for a sign, because it signified the burial and resurrection of the Lord, thus the complete glorification of His Human, three days and three nights signifying completeness.

[7] In Matthew:

The Pharisees and the Sadducees, tempting, asked Jesus "to show them a sign from the heavens. He answering, said, When it is evening, ye say, it will be fair weather, for the heaven is red; and in the morning, it will be tempestuous to-day, for the heaven is red and gloomy. Ye hypocrites, ye know how to discern the face of the heaven, but ye cannot the signs of the times. An evil and adulterous nation requireth a sign, but no sign shall be given to it, but the sign of the prophet Jonah" (16:1-4).

The sign which they asked from heaven here also means testification, that they would be persuaded and believe that the Lord was the Son of God, although miracles were performed, which they did not call signs. The Lord at that time spoke of evening and morning, because "evening and morning" signifies the Lord's coming; here it means, when the church with the Jews was devastated, for then they had "fair weather," because they knew not the Lord, and lived securely in falsities from evil; this is the evening. But when they knew Him, and, because of falsities from evils in which they were, denied and assaulted Him, then this state is signified by the morning when it is tempestuous. This is why the Lord said, "Ye hypocrites, ye know how to discern the face of the heaven, but the signs of the times ye cannot," that is, the Lord's coming; because they were an evil and adulterous nation, that is, one that adulterated the Word, therefore He said that a sign should not be given them.

[8] So again in Mark:

"The Pharisees began to dispute with 'Jesus,' seeking of him a sign from heaven; and he, sighing in his spirit, said, Why doth this generation seek after a sign? Verily, I say unto you, A sign shall not be given unto this generation" (8:11, 12).

That here a sign signifies testification, from which they might plainly know, acknowledge, and believe that the Lord was the Messiah and the Son of God whom they expected through the predictions in the prophets, is evident from the fact that Jesus sighed in spirit, and said, "Why doth this generation seek after a sign? Verily, I say unto you, A sign shall not be given unto this generation." The reason of this was, that if it had been plainly revealed or told them from heaven, and if so persuaded they had acknowledged and believed, nevertheless they would have afterwards rejected it, and to reject after acknowledgment and faith is to profane, and the lot of profaners in hell is the worst of all.

[9] That for this reason plain testification was not given them from heaven, is clear from these words in John:

"He hath blinded their eyes and hardened their hearts, lest they should see with their eyes and understand with their heart, and should turn themselves, and I should heal them" (12:40).

To turn themselves and be healed means here to profane, as is the case when truths and goods are acknowledged, especially when the Lord is acknowledged, and afterwards denied; this would have been the case if the Jews had turned themselves and been healed in consequence of a sign. To see with the eyes and understand with the heart signifies to receive in the understanding and will, or in faith and love. From this it is plain that a sign signifies unmistakeable testification. Concerning the lot of profaners, see the Doctrine of the New Jerusalem 172).

[10] In John:

The disciples said unto Jesus, "What sign doest thou, that we may see and believe thee? what workest thou? Our fathers did eat manna in the wilderness, as it is written, He gave them bread out of heaven to eat. Jesus said unto them, Verily, verily, I say unto you, Moses did not give you bread from heaven; but my Father giveth you the true bread from heaven; for the bread of God is he who cometh down from heaven and giveth life to the world" (6:30-33).

Here also the disciples desired a sign; that this signifies testification that they might believe, is clear from their saying, "That we may see and believe, what workest thou?" They then spoke of manna, and the Lord answered concerning bread from heaven, because bread signifies all the good and truth that nourishes the soul, and, in the highest sense, the Lord Himself, from whom are everything of doctrine and everything of spiritual nourishment, by means of which He testified that they might see and believe. Nevertheless testification, which is a sign from heaven, was given to the three disciples, Peter, James, and John, as is evident from the transfiguration of the Lord, for then they saw His glory, and also heard a voice out of heaven, saying, "This is my beloved Son, hear ye him" (Mark 9:7; Luke 9:35; Matthew 17:5).

[11] In John:

When Jesus cast out of the temple them that sold therein, the Jews said, "What sign showest thou, that thou doest these things? Jesus answered, and said to them, destroy this temple, yet in three days I will raise it up" (2:16, 18, 19).

That here to show a sign signifies to testify by something wonderful, or by a voice from heaven, is plain. But because such testification would have condemned rather than saved them, as has been said just above, therefore He answered them concerning the temple - by which He meant His body - that this should be dissolved (solveretur), that is, should die, and rise again glorified on the third day. This also is what the Lord meant by the sign of Jonah in the belly of the whale (cetus) three days and three nights. That the temple in the highest sense signifies the Lord's body, may be seen in John (2:21).

[12] In Luke:

"The angel said to the shepherds, There is born to you this day, in the city of David, a Saviour who is Christ the Lord; and this is the sign unto you, ye shall find a babe wrapped in swaddling clothes, lying in a manger" (2:11, 12, 16).

Since a sign meant testification that they might believe that the Saviour of the world was born, it is therefore said that they should find Him lying in a manger, wrapped in swaddling clothes; but that this was a testification no one can know until it is known what is meant by a manger, and by swaddling clothes. A manger means doctrine of truth from the Word, because horses signify the understanding of the Word, as is evident from what has been shown above (n. 355, 364), and in the small work concerning the White Horse 2-4); thus a manger where horses are fed signifies doctrine of truth from the Word. It is said also, in the seventh verse of the same chapter, that this was done because there was no place in the inn, an inn signifying a place of instruction. This is also the signification of inn in Luke 10:34, 22:11; Mark 14:14; and elsewhere. And this was the case with the Jews, who were then in mere falsities, through adulteration of the Word. This therefore is what is signified by there being no place in the inn. For if it had pleased the Lord, He might have been born in the most splendid palace, and been laid in a bed adorned with precious stones, but this would have been among such as were in no doctrine of truth, and there would have been no heavenly representation. He is also said to have been wrapped in swaddling clothes, because swaddling clothes signify primary truths, which are truths of innocence, and also truths of Divine Love; for nakedness when said in reference to a babe, signifies the deprivation of truth. From this it is evident why it was said by the angels, "This is the sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger."

[13] In the Evangelists: the disciples said to Jesus,

"What shall be the sign of thy coming, and of the consummation of the age?" (Matthew 24:3; Mark 13:4; Luke 21:7.)

The coming of the Lord and the consummation of the age signify the beginning of a new church and the end of the former church; the coming of the Lord, the beginning of a new church; and the consummation of the age, the end of the old church. Therefore in those chapters the Lord instructs His disciples concerning the successive vastation of the former church, and the establishment of a new church at its end. But He instructs and teaches them by pure correspondences, which cannot be unfolded and made known except by means of the spiritual sense; and because the Lord spoke by correspondences, therefore these were all signs, and thus testifications. They are also called signs by the Lord, in Luke:

"There shall also be terrors and great signs from heaven; there shall be signs in the sun, the moon, and the stars, and upon the earth distress of nations in hopelessness, the sea and the waves roaring" (21:11, 25).

In Matthew:

"And then shall appear the sign of the Son of man; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and glory" (24:30).

The signification of these and the other particulars contained in the same chapter, in the spiritual sense, has been explained in the Arcana Coelestia; and the signification of the appearance of the sign of the Son of man in the clouds of heaven has been shown in Heaven and Hell 1); further explanation is therefore unnecessary.

[14] In Mark: Jesus said unto the disciples,

"These signs shall follow them that believe: in my name they shall cast out demons; they shall speak with new tongues; they shall take up serpents; if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall be restored. And they went forth and preached everywhere, the Lord working with them by signs following" (16:17, 18, 20).

Although these were miracles, yet they are called signs, because they testified of the Divine power of the Lord who performed them; therefore it is said, the Lord working with them by these signs. If these had been performed by the evil they would have been called miracles, for with them such things cause only amazement, and make an impression on the mind, and yet produce no conviction; but it is otherwise, with the good, for with them, these same things are testifications which induce belief, they are therefore also called signs, and it is said "these signs shall follow them that believe." But how these signs could produce conviction, shall also be briefly stated. Those miraculous signs - that they should cast out demons, speak with new tongues, take up serpents, that if they drank any deadly thing it should not hurt them, and that the sick should be restored by the laying on of hands - were spiritual in their essence and origin, from which these flowed forth and came forth as effects; for they were correspondences, which derive their all from the spiritual world by influx from the Lord. For example, that they should cast out demons in the name of the Lord, derived its effect from this circumstance, that the name of the Lord spiritually understood means everything of doctrine out of the Word from the Lord, and that demons are falsities of every kind; and these are thus cast out, that is, removed by means of doctrine out of the Word from the Lord. That they should speak with new tongues, derived its effect from this, that new tongues signify doctrinals for the new church; they should take up serpents because serpents signify the hells as to wickedness (malitia), and thus they would be safe from its infestation. They should not be hurt if they drank a deadly thing, denotes that the wickedness (malitia) of the hells should not infect them. That the sick should be restored by the laying on of hands means through communication and conjunction with heaven, thus with the Lord, to be restored to health from spiritual diseases, which are called iniquities and sins; the laying on of the disciples' hands, corresponding to communication and conjunction with the Lord, thus to the removal of iniquities by His Divine power.

[15] In Isaiah:

Jehovah said unto Ahaz, "Ask thee a sign of Jehovah; direct [it] into the deep, or lift [it] up above; the Lord giveth you a sign; behold, a virgin shall conceive and bring forth a son, and shall call his name God with us" (7:11, 14).

These things were said to Ahaz, king of Judah, because the king of Syria and the king of Israel made war against him, even unto Jerusalem, on whose side also was the tribe of Ephraim; but still they did not prevail, for the reason that the king of Syria here represented the External or Natural of the church, the king of Israel its Internal or Spiritual, and Ephraim the Intellectual; here, however, those three, namely, the Natural, the Spiritual, and the Intellectual perverted, and these wished to attack the doctrine of truth, signified by the king of Judah and by Jerusalem, therefore they did not succeed. But in order that Ahaz might be assured that their attempt would be vain, he was told to ask a sign, that is, a testification that he might be assured, and the choice was given him, whether it should be from heaven or from hell; this was signified by "direct [it] into the deep, or lift [it] up above"; for the king was evil. But because Jerusalem, which signifies the doctrine of truth from the Word, was not to be destroyed by such before the Lord's coming, therefore a miraculous sign was given to him testifying concerning that subject, namely, that "a virgin shall conceive and bring forth a son, whose name shall be God with us." That this church would subsequently be destroyed, is shown further on in that chapter.

[16] In the same:

"This shall be a sign to thee from with Jehovah, behold, I will bring back the shadow of the steps ¹ which is gone down on the steps of Ahaz before the sun, ten steps backward, that the sun may return ten steps on the steps which it has gone down" (38:7, 8).

This sign was given to king Hezekiah as a testification that the Lord would defend him and Jerusalem from the king of Assyria - as said in verse 6 of that chapter, - that king signifying the perverted Rational destroying all things of the church; therefore this sign similarly represented a new church, to be established by the Lord, but here, that the time would be extended beyond that which was told to Ahaz just above. Bringing back the shadow that had gone down on the steps of Ahaz before the sun, signifies holding back the time when it should take place, the steps of Ahaz signifying time, here until the Lord's coming, and the shadow signifying the progression of time from the rising to the setting. Its being brought back ten steps signifies the extension of the time as yet for several years, ten signifying several, and the sun which should go back signifying the Lord's coming. But this shall be further illustrated. The Lord's coming took place when the Jewish church was at an end, that is, when there was no good and truth left in it. This is meant by the words, when iniquity was consummated, and also by the fulness of times, in which the Lord was to come. The entire period of the duration of the Jewish church was represented by the steps of Ahaz, its beginning by the first step there, which is when the sun is in its rising, and its end by the last step in its setting. It is therefore plain that by the bringing back of the shadow from the setting towards the rising, means the extension of that time. This would take place on the steps of Ahaz, because Ahaz was a wicked king, and profaned the holy things of the church, therefore, if his successors had acted in a similar manner, the end of that church would have come quickly, but as Hezekiah was an upright king the time was extended; for on that account the iniquity of that nation was not so soon to arrive at its consummation, that is, its end.

[17] In the same:

Say ye unto the king Hezekiah, "This shall be a sign to thee, in this year ye shall eat that which springeth up of itself, and in the second year that which further groweth; but in the third year sow ye, reap, and plant vineyards, and eat the fruit thereof" (Isaiah 37:30).

This was said to king Hezekiah, when Sennacherib, king of Assyria, made war against him, and spoke proudly of himself, and insolently of God and of Israel; and in consequence one hundred and eighty-five thousand were smitten in his camp, and he himself was slain by his sons. This was done, because Assyria signifies the Rational, and the king of Assyria the same, while Judea signifies the Celestial of the church, and its king the Spiritual; but here the king of Assyria signifies the perverted Rational, which destroys by false reasonings all the celestial and spiritual things of the church, which are its goods and truths. And because by Judea and its king are signified the Celestial and Spiritual of the church which will be from the Lord when He comes into the world, therefore these things are said, which describe the regeneration of those who will be of that church. Consequently the sign, that they should eat in the first year that which springeth up of itself, signifies the celestial good which the Lord will implant in them; that which further groweth in the second year, signifies the truth of that good which shall come from it. To sow, to reap, to plant vineyards, and to eat the fruit of them, signify all the goods and truths which flow forth therefrom; to sow and reap, signifies the implantation of good and its reception; to plant vineyards, the implantation of truth and its reception. To eat the fruit of them, signifies the enjoyment which the regenerate man has of goods and of the things therefrom that give satisfaction. These things are called a sign, because they are testifications concerning the celestial church with those who are meant in the spiritual sense by Judah, whose regeneration is effected from the Lord by means of the implantation of celestial good, afterwards by means of the implantation of spiritual good, which in its essence is the truth of celestial good, and, lastly, by multiplication and fructification in the natural man.

[18] In the same:

"Thus said Jehovah, the Holy One of Israel, and his Former; they asked of me signs concerning my sons, and concerning the work of my hands they command me; I have raised him up in justice, and I will make straight all his ways. He shall build my city and let go my captivity, not for price, or for reward" (Isaiah 45:11, 13).

This also treats of the Lord's coming, and of the establishment of a church by Him. The Lord is meant by Jehovah, the Holy One of Israel, and His Former. He is called the Holy One of Israel from Divine Truth, and His Former from the establishment of a church by its means, and Israel denotes the church; therefore His sons, concerning whom they asked signs, mean those who are in truths from the Lord, while the work of His hands means their formation and the establishment of the church among them. I have raised Him up in justice, and all His ways will I make straight, signifies that Divine Good and Divine Truth are His; for justice, in the Word, is used in reference to good, and ways signify truths, leading, in this case, Divine truths, because they are spoken of the Lord. He shall build my city, and let go my captivity, signifies that He will restore the doctrine of truth, and liberate those who are in falsities from ignorance, a city signifying the doctrine of truth, and captivity the falsities of ignorance in which the nations were, and through which they were in spiritual captivity. Not for price, or for reward, signifies freely given from Divine Love.

[19] In the same:

"Let them relate to you the things which shall happen, declare ye those former things, that we may set our heart, and may know the latter end of them; or cause us to hear things to come, declare to us a sign for the future, that we may know that ye are gods" (Isaiah 41:22, 23).

That to tell things past and to come belongs to the Lord alone, and not to any man or spirit, is expressed by "declare a sign for the future, that we may know that ye are gods"; this concludes that which precedes, therefore to declare a sign is to testify by persuading to believe.

In Ezekiel:

"Take to thee a pan of iron, and set it for a wall of iron between thee and the city, and thou shalt set thy faces against it, that it may be for a siege, and thou shalt lay siege to it; this shall be a sign to the house of Israel" (4:3).

[20] These and the rest of the things in this chapter are representative of the state of the church with the Jewish nation, signifying that they had no truth that was not falsified and adulterated, which in itself is falsity. Such truth is signified by the pan of iron which he was to set for a wall between himself and the city; and because this is hard, like iron, excluding and not admitting any genuine truth, it is said, "that it may be for a siege, and thou shalt lay siege to it." That this sign should be a witness concerning the church as being such is signified by "this shall be a sign to the house of Israel," a sign denoting testification, and the house of Israel the church.

[21] In David:

"The enemy hath destroyed all things in the sanctuary; the enemies roared in the midst of thy feast; they have set their signs for signs. We see not our signs; there is no more a prophet" (Psalm 74:3, 4, 9).

The enemy hath destroyed all things in the sanctuary, signifies that evil has destroyed the holy things of the church; the enemies have roared in the midst of thy feast, signifies that falsities have destroyed all things of worship; they have set their signs for signs, signifies that they have testified and persuaded by every means. We see not our signs, signifies that no testifications of truth were accepted in the church; there is no more a prophet, signifies no doctrine of truth.

[22] In the same:

Jehovah, "make me a sign for good, that they that hate me may see and be ashamed, that thou, Jehovah, hast helped me, and consoled me" (Psalm 86:17).

To make a sign for good, signifies testification that Jehovah will help and console him, as is said afterwards, for this is the good for which Jehovah makes a sign; because a sign is testification of this, therefore it is said, "that they that hate me may see and be ashamed."

[23] In the same:

God, "who setteth fast the mountains by his strength, is girded with power; who maketh the tumult of the seas to cease, the tumult of the waves thereof and the noise of the peoples, that the inhabitants of the uttermost parts may fear because of thy signs" (Psalm 65:6-8).

Thus is described the Lord's Divine Power through testifications that induce belief. But testifications that are signs, are not His setting fast the mountains, making the tumult of the seas and of the waves thereof to cease, and the noise of the peoples, for these are not such signs as convince those who ascribe all things to nature, but the signs that testify to the Lord's Divine Power are those meant in the spiritual sense, in which sense heaven and the church are treated of. For in that sense the mountains which God setteth fast by His strength mean the higher heavens, because the angels of those heavens dwell upon mountains; and in the abstract sense, love to the Lord and charity towards the neighbour are meant; these are what the Lord girds with power, setteth fast by His strength, that is He causes them to subsist for ever. That mountains have such a signification, may be seen above (n. 405). The tumult of the seas and the tumult of the waves, mean the disputations and reasonings of those who are beneath the heavens, and who are natural and sensual. That seas signify the things of the natural man, thus those who are natural, and that therefore their tumults and waves signify their disputations and reasonings, may also be seen above (n. 342). The noise of the peoples means contradictions from falsities, for peoples signify those who are in truths, and, in the opposite sense, those who are in falsities, as may be seen above (n. 175, 331, 625). That the inhabitants of the uttermost parts may fear because of Thy signs, signifies holy worship from faith concerning the Divine Power with those who are in the ultimates of heaven and of the church. That to fear denotes to worship the Lord from charity and faith, may be seen above (n. 696); and that the inhabitants of the uttermost parts denote those who are in the ultimates of heaven and of the church, and are in the faith of charity there, is evident from this, that the uttermost parts are the ultimates of heaven and of the church. From these things it is evident that signs here signify testifications concerning the Lord's Divine Power.

[24] In Jeremiah:

"This shall be a sign unto you, that I will visit upon you in this place, that ye may know that my words shall stand upon you for evil; behold, I give the king of Egypt into the hand of his enemies, and into the hand of them that seek his soul" (44:29, 30).

This treats of those of the church who have become natural, meant by those who sojourned in Egypt, and returned therefrom. That such would be destroyed by evils and falsities is meant by, He will give the king of Egypt into the hand of his enemies, and into the hand of them that seek his soul, enemies there denoting those who are in evils, and them that seek the soul, those who are in falsities, thus, in an abstract sense, evils and falsities. That Egypt means the natural man may be seen above (n. 654). This is called a sign, because it is a testification that this will come to pass. Therefore it is said, that ye may know that My words shall stand upon you for evil.

[25] That a sign means testification concerning the certainty of a thing, is evident also from the following passages.

In Isaiah:

"Hezekiah said, What is the sign that I shall go up into the house of Jehovah?" (38:22).

In the book of Judges:

Gideon said unto the angel of Jehovah, "Show me a sign that thou art he who speaketh to me;" and the sign was this, when he touched with the staff the flesh and unleavened cakes, which Gideon offered, a fire went up out of the rock, and consumed them (6:17, 21).

In the First Book of Samuel:

"This shall be a sign unto thee, which shall come upon thy two sons; in one day they shall both die" (2:34).

In the same book:

"If the Philistines say, Come up unto us, then will we go up, because Jehovah hath given them into our hand; this shall be the sign unto us" (14:10).

Almost similar things are signified by the "Signs of the covenant" (Genesis 9:13; 17:11; Ezekiel 20:12, 20; and elsewhere), namely, testifications concerning conjunction. Testifications are also signified by the signs performed by the evil which appeared like miracles, in the following passages.

[26] In Isaiah:

Jehovah "rendereth vain the signs of the liars, he rendereth the diviners insane, turning the wise men backward, and maketh their knowledge foolish" (44:25).

In Jeremiah:

"Jehovah hath said, Learn not the way of the nations, and be not dismayed at the signs of the heavens; for the nations are dismayed at them; the statutes of the nations are vanity" (Jeremiah 10:2, 3).

In the Apocalypse:

The beast coming up out of the earth "made great signs, so that he even maketh fire to come down from heaven unto the earth before men, and seduceth them that worship upon the earth, on account of the signs which were given him to do" (13:13,14).

Again:

"They are the spirits of demons, making signs to go forth unto the kings of the earth, to gather them together to the war of that great day" (16:14).

And again:

"The beast was taken, and with him the false prophet, who made signs before them, by which he seduced them that had received the mark of the beast" (19:20).

But what is meant by signs upon the hand and in the forehead, may be seen above (n. 427). Moreover, the signs which were set upon the mountains to gather the people together to war, to battle, and so on, signified indications to perform the things commanded.

As in Isaiah:

"It shall be in that day the nations shall seek the root of Jesse, which standeth for a sign of the peoples, and his rest shall be glory. When he shall lift up a sign to the nations, and shall gather together the outcasts of Israel and the dispersed of Judah from the four winds of the earth" (11:10-12).

In Jeremiah:

"Set thee up signs, make thee pillars, set thy heart to the highway, the way thou goest" (31:21).

In the same:

"Announce among the nations, and cause it to be heard, and lift up a sign, Babel is taken" (50:2).

In the same:

"Against the walls of Babel lift up a sign, keep custody, appoint guards; lift up a sign in the land, sound the trumpet among the nations" (51:12, 27);

and elsewhere, especially in the historical parts of the Word. From all that has been quoted from the Word, it is evident that a great sign seen in heaven signifies Divine manifestation and testification, as also in the third verse of this chapter, and afterwards in chap. 15:1.

Imibhalo yaphansi:

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.