10114. And if there be anything left of the flesh of fillings and of the bread unto the morning. That this signifies spiritual and celestial goods which have not been conjoined for a new state, is evident from the signification of what was “left of the flesh and of the bread,” as being that which had not been appropriated; for by “eating” is signified to be appropriated (see n. 10109), thus by that which was not eaten is signified what was not appropriated; from the signification of “flesh,” as being good (n. 7850, 9127); from the signification of “fillings,” as being receptivity (n. 10076, 10110, hence by “the flesh of fillings” is signified the reception of truth in good, consequently their conjunction, but in this case non-reception and non-conjunction, because what was left of the flesh is meant); from the signification of “bread,” as being celestial good, which is inmost good (n. 10077); and from the signification of “morning,” as being a new state (n. 8211, 8427). From all this it is evident that by “what was left of the flesh of fillings and of the bread until the morning,” are signified spiritual and celestial goods which were not conjoined for a new state. For by “the flesh of the sacrifice” is signified spiritual good, which is the good of charity toward the neighbor; and by the “bread of the sacrifice” is signified celestial good, which is the good of love to the Lord.

[2] What is further meant by not being conjoined for a new state, must be told in a few words. A new state is every state of the conjunction of good and truth which exists when the man who is being regenerated acts from good, thus from the affection which is of love, and not as before from truth, or from mere obedience. There is also a new state when they who are in heaven are in the good of love, which state is there called morning, for the states of love and of faith vary there, like noon, evening, twilight, and morning on earth. And there is also a new state when an old church is ceasing, and a new one is beginning. All these new states in the Word are signified by “morning,” and each of them has been described in the explications of Genesis and Exodus throughout. The like things are signified by the law that nothing should be left of the flesh of the passover until the morning, and that the residue of it should be burned with fire (Exodus 12:10); also by the law that the fat of the feast should not be kept all night until the morning (Exodus 23:18).

[3] Like things are also signified by the law that the residue of the flesh of the eucharistic sacrifice should be eaten also on the following day, but should be burned on the third day (Leviticus 7:16-18; 19:6-7); by the “third day” is also signified a new state (n. 4901, 5123, 5159). This was so granted because the eucharistic sacrifices were votive and voluntary sacrifices, not so much for the sake of purification and sanctification as the rest; but that they might eat together in the holy place, and testify joy of heart from Divine worship; and these banquets, which they called holy, gave them more gladness than all other worship. Similar things are also signified by the law respecting the manna, that they should not leave anything of it until the morning, of which it is thus written in Moses:

Moses said, Let no man leave of the manna till the morning. But they did not obey Moses; for they made a residue of it until the morning, and it bred worms and became putrid (Exodus 16:19-20).

8427. And in the morning, then ye shall see the glory of Jehovah. That this signifies that in the beginning of a new state there will be the advent of the Lord, is evident from the signification of “morning,” as being the beginning of a new state (of which just above, n. 8426); and from the signification of “the glory of Jehovah,” as being His presence and advent. That “glory” denotes the presence and the advent of the Lord, is because in the supreme sense “glory” denotes the Divine truth which proceeds from the Lord, and the Divine truth appears before the eyes of the angels as light and brightness from the Sun which is the Lord. (That “glory” denotes the Divine truth proceeding from the Lord, see n. 5922, 8267; and that it denotes the intelligence and wisdom which are from Divine truth, n. 4809; and that from this it denotes the internal sense of the Word, because this sense is Divine truth in glory, n. 5922)

[2] It is said that “in the morning they should see the glory of Jehovah,” because the rising of the sun and the light from it (which light in heaven enlightens the angelic sight both external and internal), and consequently the presence and the advent of the Lord, who is the Sun in heaven, corresponds to the time of morning on the earth, and is here signified by “morning.” Therefore that light from the Sun, which light is the Divine truth proceeding from the Lord, thus is the Lord, is “glory.” From all this it is evident that by “glory” is signified the presence and the advent of the Lord. That these are “glory,” is also evident from many passages in the Word; as in Moses:

The cloud covered the mount, and the glory of Jehovah abode upon Mount Sinai, and the cloud covered it six days; the appearance of the glory of Jehovah was like devouring fire on the top of the mount before the eyes of the sons of Israel (Exodus 24:15-17);

it is evident that the presence of Jehovah, that is, of the Lord, appearing like a cloud and like fire upon the mount, is here called “the glory of Jehovah.” Again:

The cloud covered the tent of meeting, and the glory of Jehovah filled the tabernacle. And Moses could not enter into the tent of meeting, because the cloud abode thereon, and the glory of Jehovah filled the tabernacle (Exodus 40:3435);

here also the presence of the Lord appearing as a cloud is called “glory.”

[3] And in the following:

Moses and Aaron entered into the tent of meeting, and came out, and blessed the people; then appeared the glory of Jehovah toward the whole people (Leviticus 9:23).

The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Numbers 14:10; also 16:19, 42).

The cloud filled the house of Jehovah, so that the priests could not stand to minister by reason of the cloud; because the glory of Jehovah filled the house of Jehovah (1 Kings 8:10-11).

The temple was filled with smoke from the glory of God, and from His power; so that no one could enter into the temple (Revelation 15:8).

He showed me the great city, the holy Jerusalem, coming down from heaven from God, having the glory of God: the city hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the lamp thereof (Revelation 21:10-11, 23);

here “the glory of God” manifestly denotes light from the Lord, which is the Divine truth proceeding from Him, thus the presence of the Lord, for the Lord is present in the truth which is from Him.

[4] That “the glory of Jehovah” denotes His presence, is further evident in Moses:

Moses said unto Jehovah, Show me I pray Thy glory; to whom He said, I will make all My good pass before thee; and when My glory shall pass by, it shall be that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by; but when I shall take away My hand thou shall see My back parts, and My faces shall not be seen (Exodus 33:18).

Here also “the glory of Jehovah” manifestly denotes His presence.

In Matthew:

The disciples said unto Jesus, Tell us what shall be the sign of Thy coming? Jesus said, Then shall appear the sign of the Son of man, and they shall see the Son of man coming in the clouds of heaven with power and glory (24:3, (Matthew 24:3) 30).

The last time of the former church and the first time of the new church is here treated of; “the Son of man” denotes truth Divine proceeding from the Lord; “the clouds of heaven” denote the Word in the sense of the letter; “power and glory” denote the internal sense, thus the Divine truth which shall then appear; “the coming of the Lord” denotes the acknowledgment of truth Divine by those who are of the new church, and the denial of it by those who are of the old church (see n. 4060).

[5] That the Lord as to Divine truth is “glory,” is evident in Isaiah:

The voice of one crying in the wilderness, Prepare ye the way of Jehovah; the glory of Jehovah shall be revealed, and all flesh shall see it together (40:3, 5);

speaking of the Lord, who is “the glory.”

In John:

The Word became flesh, and dwelt in us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth (1:14).

These things said Isaiah, when he saw His glory, and spake of Him (12:41);

here “glory” denotes the Lord. In like manner in Moses:

I am living, and the whole earth shall be filled with the glory of Jehovah (Numbers 14:21);

here “the glory of Jehovah” denotes the advent of the Lord, and enlightenment by the Divine truth which is from Him.

[6] “Glory” denotes the Divine of the Lord in these passages:

I am Jehovah, this is My name, and My glory will I not give to another (Isaiah 42:8).

When the Son of man cometh in the glory of His Father with the holy angels (Mark 8:38).

It behooved the Christ to suffer, and to enter into His glory (Luke 24:26).

As by “the glory of Jehovah” is signified the Lord as to Divine truth, so also by “glory” are signified the Divine wisdom and intelligence, which are of the Divine truth from the Lord. Wisdom and intelligence from the Divine are meant by “glory” in Ezekiel 1:28; 8:4; 9:3; 10:4, 10:18-19; 11:22-23, which was represented there by a rainbow such as is seen in a cloud.