6832. In a flame of fire out of the midst of the bramble. That this signifies love Divine in the truth of memory-knowledge, is evident from the signification of a “flame of fire,” as being love Divine (of which below); and from the signification of a “bramble,” as being the truth of memory-knowledge. That a “bramble” denotes the truth of memory-knowledge, is because all small shrubs of every kind signify memory-knowledges, but the greater shrubs signify real knowledges and perceptions. As a “bramble” produces flowers and berries, it signifies the truth of memory-knowledge. The truth of memory-knowledge of the church is nothing else than the Word in the sense of the letter, and also every representative and significative of the church which existed among the descendants of Jacob. In their external form these truths are called truths of memory-knowledge, but in the internal form they are spiritual truths. But as truths in the internal form, that is, in their spiritual form, could not appear to the posterity of Jacob, because they were in mere externals, and were quite unwilling to learn anything internal, therefore the Lord appeared in the bramble; for when the Lord appears, He appears according to the quality of the man, because a man receives the Divine no otherwise than according to his own quality. Therefore when the Lord appeared on Mount Sinai, He appeared to the people as fire burning even to the heart of heaven, and as darkness, clouds, and thick darkness (Deuteronomy 4:11; 5:22-25 also Exodus 19:18). He would have appeared altogether otherwise if the people who were looking on beneath the mountain had not been of such a quality; and because that people was in mere externals, therefore when Moses entered unto the Lord on Mount Sinai, it is said that he “entered into a cloud” (Exodus 24:2, 18; 34:5). That a “cloud” denotes the external of the Word, see the preface to the eighteenth ch apter of Genesis, a (5922) nd n. 4060, 4391, 5922, 6343; consequently also it was representative of the church as looked at in its outward form.

[2] That the Lord appears to everyone according to his quality, is evident from the fact that the Lord appears to those who are in the inmost or third heaven as a sun, from which proceeds ineffable light, because those who are there are in the good of love to the Lord; and that He appears to those who are in the middle or second heaven as a moon, because those who are there are more remotely and obscurely in love to the Lord, being in love toward the neighbor; but in the lowest or first heaven, the Lord does not appear as a sun nor yet as a moon, but only as a light which far surpasses the light of the world. And as the Lord appears to everyone according to his quality, therefore also He cannot appear to those who are in hell except as a dusky cloud and thick darkness; for as soon as the light of heaven which is from the Lord sinks down into any hell, shades and darkness are produced there. From all this it can now be seen that the Lord appears to everyone according to his quality, because according to his reception; and as the descendants of Jacob were in externals only, therefore the Lord appeared unto Moses in the bramble, and also in a cloud, when he entered in unto the Lord upon Mount Sinai.

[3] That “flame” denotes love Divine is because love in its first origin is nothing else than fire and flame from the Lord as a sun. It is the fire or flame of this sun which gives the being of life to every man; and it is the vital fire itself which fills the interiors of man with heat, as can be seen from love, for in proportion as love increases with man, he grows warm, and in proportion as love decreases, he grows cold.

[4] Hence it is that when the Lord appeared in vision, He appeared as fire and flame, as in Ezekiel:

The appearance of the four animals (which were cherubs) was like burning coals of fire, like the appearance of torches; it was going along among the animals, as the brightness of fire, and out of the fire went forth lightning. Above the expanse that was over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne was the likeness as the appearance of a man upon it above. And I saw the appearance of a burning coal as the appearance of fire within it round about, from the appearance of his loins and upward; but from the appearance of his loins and downward I saw as it were the appearance of fire, which had a brightness round about (Ezekiel 1:13, 26-27).

That the details of this vision are significative and representative of something Divine, no one can deny; but unless it is known what is signified by “cherubs,” by “burning coals of fire like the appearance of torches,” by a “throne,” by the “appearance of a man upon it,” by the “loins from which was the appearance of fire upward and downward, and brightness from the fire,” it is impossible to know the holy secret contained within it. That “cherubs” denote the providence of the Lord, see n. 308; that a “throne” denotes heaven, properly the Divine truth proceeding from the Lord, which forms heaven, n. 5313. That “the appearance of a man upon the throne above” denotes the Lord as to the Divine Human, is plain; that “loins” denote conjugial love and from this all heavenly love, n. 3021, 4277, 4280, 4575, 5050-5062; which love was represented by the appearance of burning coal as the appearance of fire, which had a brightness round about.

[5] In Daniel:

I held even until the thrones were cast forth, and the Ancient of days did sit; His garment was like white snow, and the hair of His head was like clean wool; His throne was a flame of fire; His wheels were burning fire, a stream of fire issued and went forth from before Him (Daniel 7:9-10).

The Divine good of the Lord’s Divine love was here also seen as a flame of fire.

In John:

He that sat upon the white horse had eyes as a flame of fire (Revelation 19:12).

That “He that sat upon the white horse” is the Lord as to the Word, is there openly said (verses 13, 16); thus the “flame of fire” is the Divine truth which is in the Word, which is from the Lord’s Divine good. Again:

In the midst of the seven candlesticks was one like unto the Son of man, clothed with a garment down to the foot. His head and hairs were white as white wool, as snow; and His eyes were as a flame of fire (Revelation 1:13-14); here also “eyes as a flame of fire” denotes the Divine truth proceeding from the Lord’s Divine good.

[6] That a “flame of fire” denotes the Divine truth proceeding from the Lord, is evident also in David:

The voice of Jehovah falleth down like a flame of fire (Psalms 29:7);

“the voice of Jehovah” denotes the Divine truth. That the Divine truth might be represented as proceeding from the Lord’s Divine good, the command was given that they should make a lampstand of pure gold with seven lamps, and that it should be set in the tent of the congregation by the table on which were the loaves of setting forth, and that the lamps should burn continually before Jehovah (Exodus 25:31; 37:17-24; 40:24-25; Leviticus 24:4 Numbers 8:2; Zech. 4:2). By the lampstand with the seven lamps was represented the Divine truth proceeding from the Lord’s Divine good.

[7] That the Divine good itself might also be represented, it was commanded that there should be a perpetual fire on the altar:

The fire shall burn upon the altar, and shall not go out; the priest shall kindle pieces of wood upon it every morning. The fire shall burn continually upon the altar, and shall not go out (Leviticus 6:12-13).

That fire was very well known to the ancients to be representative of the Divine love is very evident from the fact that this representative spread from the Ancient Church even to remote nations which were in idolatrous worship, and who are known to have instituted a sacred perpetual fire, and to have appointed to it virgins, called the vestals.

[8] That in the opposite sense “fire and flame” signify filthy loves, such as the loves of revenge, of cruelty, of hatred, of adultery, and in general the lusts which are from the loves of self and of the world, is evident also from many passages in the Word, of which it is enough to cite only the following, in Isaiah:

Behold they are become as stubble, the fire hath burned them; they rescue not their soul from the hand of the flame; no coal to warm at, or a fire to sit before (Isaiah 47:14).

Behold I will kindle a fire in thee, which shall devour in thee every green tree, and every dry tree; the flame of a grievous flame shall not be quenched, whence all faces shall be burned up from the south to the north (Ezekiel 20:47); by “fire” and “flame” are signified the cupidities of evil and falsity, which extinguish all the good and truth of the church, whence comes its vastation.

[9] In Luke:

The rich man said to Abraham, Father 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 (Luke 16:24).

They who do not know that the fire of life in man is from a different origin than is elementary fire cannot possibly know otherwise than that by the “fire of hell” is meant such fire as is in the world; when yet in the Word no such fire is meant, but the fire which is of love, thus which is of man’s life, proceeding from the Lord as a sun; which fire, when it enters into those who are in things contrary, is turned into the fire of cupidities, which, as before said, are those of revenge, hatred, and cruelty, springing forth from the love of self and of the world. This is the fire which torments those who are in the hells, for when the rein is given to their cupidities, they rush one upon another, and torture one another in direful and unspeakable ways, because everyone desires to be preeminent, and by secret or open artifices to take from another what belongs to him. This being the case on both sides, deadly hatreds come forth from it, and from these the perpetration of savage deeds, especially by means of magical arts and also by means of phantasies, which arts are innumerable and are quite unknown in the world.

[10] They who do not believe in spiritual things, especially the worshipers of nature, can never be brought to believe that the heat in living beings, which makes the internal life itself, is from any other origin than the heat of this world; for they cannot know, still less acknowledge, that there is a heavenly fire proceeding from the Lord as a sun, and that this fire is pure love. Consequently they cannot know innumerable things that exist in the Word, where no other fire is meant; neither can they know innumerable things in man, who is an organ receptive of this fire.

5922. And ye shall tell my father all my glory in Egypt. That this signifies the communication of the spiritual heaven in the natural with spiritual good, is evident from the signification of “telling,” as being to communicate; from the signification of “glory,” as being the spiritual heaven (of which below); from the signification of “Egypt,” as being the memory-knowledges in the natural, thus the natural (as above, n. 5908); and from the representation of Israel, who is here the “father” with whom communication was to be made, as being spiritual good (of which above, n. 5906). From this it is plain that by “Ye shall tell my father all my glory in Egypt” is signified the communication of the spiritual heaven in the natural with spiritual good.

[2] In regard to “glory” denoting the spiritual heaven, the case is this. There are two kingdoms of which heaven consists, namely, the celestial kingdom and the spiritual kingdom. The celestial kingdom is the inmost or third heaven, and the spiritual kingdom is the middle or second heaven. The good in which the celestial are is called celestial good, and the good in which the spiritual are is called spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of love toward the neighbor. In regard to the conjunction of these two kingdoms, it is the good of charity toward the neighbor which conjoins them. For the internal of those who are in the celestial kingdom is love to the Lord, and their external is charity toward the neighbor; but the internal of those who are in the spiritual kingdom is charity toward the neighbor, and their external is faith therefrom. From this it is apparent that the conjunction of these two kingdoms is effected through charity toward the neighbor, for in this the celestial kingdom terminates, and from this the spiritual kingdom begins. Thus the last of the one is the first of the other, and in this way they mutually take hold of each other.

[3] It shall now be told what “glory” is. “Glory” in the supreme sense is the Lord as to Divine truth, thus it is the Divine truth which proceeds from the Lord. But “glory” in the representative sense is the good of love toward the neighbor, or charity, which is the external good of the celestial kingdom and the internal good of the spiritual kingdom of the Lord, for this good in a genuine sense is the Divine truth in heaven. And because Israel is here treated of, who is spiritual good, or charity, which makes the spiritual kingdom in the heavens and the spiritual church on earth, therefore here by the “glory” of Joseph, which they were to tell Israel, is meant the spiritual heaven. The spiritual heaven is called “glory” because whatever is there appears in light, in brightness, and in radiance.

[4] That “glory” is predicated of the Divine truth which is from the Divine Human of the Lord, and that it is attributed to the Lord as a king (for in the internal sense the “royalty” is Divine truth, n. 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068), is evident in John:

But the Word was made 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 (John 1:14).

The “Word” is Divine truth, and as this proceeds from the Lord, it is the Lord Himself; and hence “glory” is predicated of Divine truth.

[5] In Luke, when Jesus was transfigured on the mountain:

Behold there talked with Him two men, who were Moses and Elias; who were seen in glory (Luke 9:30-31).

There the Lord showed Peter, James, and John His Divine Human, such as it was and appeared in Divine light; and the form in which He was then seen presented to view the Word such as it is in the internal sense, thus such as is the Divine truth in heaven, for the Word is Divine truth for the use of the church. For this reason it was also presented to view at the same time that Moses and Elias talked with Him, for by Moses is represented the Law, by which are meant the books of Moses with the historical books, and by Elias, are represented the Prophets, or the prophetic Word; that by “Moses” is meant the Law may be seen in the preface to Genesis 18 (also n. 4859e), and that by “Elias” is meant the prophetic Word, in the s ame preface (also n. 2762, 5247e).

[6] In Matthew:

They shall see the Son of man coming in the clouds of heaven with power and glory (Matthew 24:30).

That the literal sense of the Word is a “cloud,” and the internal sense “glory,” consequently Divine truth such as is in heaven, may also be seen in the preface to Genesis 18; and that “glory” is the intelligence and wisdom which belong to Divine truth (n. 4809). The Word as to the external sense is in a cloud, for the reason that human minds are in darkness; and therefore unless the Word were in a cloud, it would be understood by scarcely anyone, and moreover the holy things which belong to the internal sense would be profaned by evil people in the world. Therefore the Lord says in Isaiah:

Jehovah will create over every dwelling-place of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flame of fire by night; for over all the glory there shall be a covering. And there shall be a tabernacle for a shade in the daytime (Isaiah 4:5-6).

[7] Hence also it was that over the tabernacle there appeared a cloud by day and a fire by night, because the tabernacle represented the Divine Human of the Lord, consequently the Divine truth which proceeds from Him, thus the Word which is the Divine truth of the church (see n. 3210, 3439). The like is signified by these words in Moses:

The cloud covered the tent of meeting, and the glory of Jehovah filled the habitation (Exodus 40:34).

Again:

The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Numbers 14:10).

And elsewhere:

The cloud covered the tent, and the glory of Jehovah appeared (Numbers 16:42).

[8] In like manner the “cloud” and the “glory” upon Mount Sinai, of which thus in Moses:

When Moses went up into the mountain, the cloud covered the mountain, and the glory of Jehovah abode upon Mount Sinai six days (Exodus 24:15-16).

These things also were represented, because the Law, which is Divine truth, was promulgated from that mountain. That the cloud and the glory of Jehovah were seen when Moses went up into the mountain was because he therein represented the Law, that is, the historic Word. Therefore it is sometimes said “Moses and the Prophets” or “the Law and the Prophets,” and by the “Law” are meant the books of Moses with the rest of the historic books, but not the prophets, because this Word was represented by Elias and Elisha; for there is the historic Word and the prophetic, as is known. Wherefore when the Word is called “the Law and the Prophets,” by the “Law” is meant the historic Word, and by the “Prophets” the prophetic Word.

[9] The Divine truth was also represented by the brightness as of a rainbow in the cloud around the cherubs and above them, in Ezekiel, where we read:

I saw an appearance of fire, as it were a brightness round about; as the appearance of the bow that is in the cloud in the day of rain; this was the appearance of the likeness of the glory of Jehovah (Ezekiel 1:27-28);

and it is also called:

The glory of Jehovah and the glory of the God of Israel (Ezekiel 8:4; 10:18, 19; 11:22-23);

it is called the “glory of Jehovah” relatively to the inmost heaven, and the “glory of the God of Israel” relatively to the middle or spiritual heaven. That Divine truth in the heavens appears in glory is because truth itself in the spiritual heaven appears before the eyes as a bright cloud (which has also been granted me sometimes to see), and the good within this truth appears there as fiery. Thus the cloud variegated by fire presents the wonderful aspects which are “glory” in the external sense. But “glory” in the internal sense is intelligence and wisdom; these also are what are represented by it.

[10] That Divine truth, from which are all wisdom and intelligence, as well as the appearance of a variegated cloud before the external sight, is “glory,” is evident also from these passages:

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

this was said by Jehovah when the Israelitish people were disowned, and it was said that only their little ones should come into the land of Canaan. Under these circumstances, by “the whole earth being filled with the glory of Jehovah” was signified that in the representatives of the church with them, and in the Word, which for the most part treated of them, there should be the glory of Jehovah, with which the whole heaven should be filled, and thence the holy things of the church.

[11] In Isaiah:

The seraphim cried, Holy, holy, holy, is Jehovah Zebaoth; the fullness of all the earth is His glory (Isaiah 6:3).

Again:

The glory of Jehovah shall he revealed, and all flesh shall see together (Isaiah 40:5).

Again:

Wherefore give glory to Jehovah in the Urim, in the islands of the sea to the name of Jehovah the God of Israel (Isaiah 24:15); “the Urim” denotes the light which is from the Divine truth proceeding from the Lord; the “islands of the sea,” those who are more remote from truth (n. 1158).

[12] Again:

The glory of Lebanon has been given to it, the honor of Carmel and Sharon; they shall see the glory of Jehovah, the honor of our God (Isaiah 35:2);

“Lebanon” denotes the spiritual church; “Carmel and Sharon” the celestial church; of the latter is predicated the “glory of Jehovah” when there is meant celestial truth, which is charity; of the former is predicated the “honor of the God of Israel” when there is meant spiritual good, which also is charity.

[13] Again:

Arise, be lighted up, for thy light is come, and the glory of Jehovah hath arisen upon thee. For behold darkness covereth the earth, and thick darkness the peoples; but Jehovah shall arise upon thee, and His glory shall be seen upon thee (Isaiah 60:1-2);

speaking of the Lord, who is called a “light,” (as in John 1:4, 9); and it is said that upon Him shall arise the “glory of Jehovah,” that is, that the Divine truth is His. In like manner in the same prophet:

For Mine own sake, for Mine own sake, will I do it; for how should it be profaned? My glory I give not to another (Isaiah 48:11);

here also speaking of the Lord; “glory” in the highest sense denotes the Divine Human, thus also the Divine truth, because this is therefrom; “not to give His glory to another” is to give it to the Divine Human only, which is one with Himself.

[14] And in the Revelation:

The holy city Jerusalem, coming down out of heaven; having the glory of God; and her luminary was like unto a stone most precious (Revelation 21:10-11);

“the holy city Jerusalem” is the Lord’s spiritual kingdom in the heavens, and His spiritual church on earth, of both of which “glory” is predicated; the “luminary” is truth from the Divine.

[15] As in the Word Divine truth is represented by royalty, the Lord as to Divine truth being represented by kings (see the passages cited just above), therefore to it as to a king is attributed “glory,” as in David:

Lift up your heads, O ye gates; and be ye lifted up, ye doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah strong and a hero; Jehovah a hero of war. Lift up your heads, O ye gates; and lift up O doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah Zebaoth, He is the King of glory (Psalms 24:7-10).

In Isaiah:

Jehovah Zebaoth will reign in the mountain of Zion, and in Jerusalem; and before His elders glory (Isaiah 24:23);

“glory” denotes Divine truth. Jehovah is called “Jehovah Zebaoth,” or “Jehovah of Armies,” where Divine truth is treated of, for by “armies” are signified truths (see n. 3448).

[16] And as by a kingdom was represented Divine truth, therefore the throne upon which kings sat when they judged was called a “throne of glory” (Isaiah 22:23; Jeremiah 14:21; 17:12). And in Matthew:

The Son of man shall sit on the throne of His glory (Matthew 19:28).

Again:

When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. And the King shall say to them (Matthew 25:31, 34, 40).

A further reason why a throne is called a “throne of glory” was that judgments were effected from truth. Again:

The Son of man shall come in the glory of His Father with His angels; and then shall He render to everyone according to his deeds (Matthew 16:27).

[17] From all this it is also plain what is meant by “glory” in the Lord’s Prayer:

Thine is the kingdom, the power, and the glory, forever (Matthew 6:13).

The Lord’s spiritual kingdom in the heavens, and His spiritual church on earth, are also called “comeliness” ¹ (Isaiah 60:7; 63:15; 64:11; Daniel 8:9; 11:16, 41, 45). Moreover “glory” is mentioned by Joseph because in the highest sense Joseph himself represents the Lord as to the Divine spiritual, that is, the Divine truth; and in the internal sense His spiritual kingdom, and also the good of faith (see n. 3969, 4669, 4723, 4727).

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