10574. And he said, Make me see I pray Thy glory. That this signifies the noticing of internal Divine truth in the external is evident from the representation of Moses here as being the external of the church, of worship, and of the Word, not so separate from the internal as with the nation itself (see n. 10563, 10571); from the signification of “making see” as being to take notice (n. 2150, 3764, 4567, 4723, 5400); and from the signification of “the glory of Jehovah” as being the internal of the Word (of which in the preface to Genesis 18, and n. 5922, 9429 ). From this it is evident that by “Moses said, Make me see I pray Thy glory” is signified the noticing of the internal in the external of the Word, of the church, and of worship.

[2] That these things are signified by the above words can also be seen from the preceding verses of this chapter, for the subject treated of there in the internal sense is the Israelitish nation, and that the church could not be instituted with it, for the reason that they could not receive anything internal. To receive the internal of the church is to receive Divine truth from heaven, and thereby heavenly love. As this is treated of in the internal sense, and yet Moses insisted that Jehovah should bring them into the land of Canaan, whereby is signified the setting up of the church, therefore now Moses says, “Make me see Thy glory,” by which is therefore signified the noticing of internal Divine truth in the external.

[3] That by “the glory of Jehovah” is meant such a Divine as could not be noticed by Moses, is very evident from the verses which follow in this chapter, where it is said that he “could not see the faces of Jehovah”—so is His glory there called out that after He had passed by he should see His back parts, and this from a cleft of the rock; by which is signified that he would take notice only of the external things of the church, of worship, and of the Word, but not of the internal things. That such is the signification of “the glory of Jehovah” is evident from the fact that it is sometimes said that they “saw the glory of Jehovah” when it was a cloud that was so called, as upon Mount Sinai, and over the Tent, and in it (see Exodus 16:10; 24:16-17; 40:34-35; Numbers 16:42; and elsewhere). By the “cloud” in these passages, which was called “the glory of Jehovah,” is signified the external of the church, of worship, and of the Word; or the sense of the letter of the Word (see the preface to Genesis 18 [in 2135], and n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551).

[4] The reason why “the glory of Jehovah” signifies the internal of the Word, of the church, and of worship, is that the Divine truth proceeding from the Lord, such as it is in heaven, is “the glory of Jehovah;” for the Divine truth proceeding from the Lord appears there as light; and the appearance of the Lord in this light is what is meant in the genuine sense by “the glory of Jehovah.” By the appearance of the Lord are meant all things there which are from the Lord, which are innumerable, and are called by the general term “celestial and spiritual.” That the internal of the Word, of the church, and of worship, is signified by “the glory of Jehovah,” is because it is in this light: but the external is in the light of the world, and therefore this is signified in the Word by a “cloud.” From this it is now evident that the internal sense of the Word is the “glory.”

[5] From all this it can now be seen what is signified by “the glory of Jehovah,” and by His “light,” in the following passages; as in Isaiah:

Arise, shine; for thy light is come, and the glory of Jehovah is risen upon thee. Behold darkness covereth the earth, and thick darkness the peoples; but Jehovah shall arise upon thee, and His glory shall be seen upon thee. The nations shall walk to thy light, and kings to the brightness of thy rising. Thy sun shall no more go down, and thy moon shall not be withdrawn, for Jehovah shall be unto thee an everlasting light (Isaiah 60:1-3, 20).

The coming of the Lord is here treated of; the “light” denotes the Divine truth proceeding from the Lord; and “His glory,” and “the brightness of His rising,” denote all that which appears in this light concerning the Lord, and concerning faith and love to Him; “the darkness and thick darkness which cover the earth and the peoples,” denote the obscurities of faith and of love; for these words are said of the setting up of the church among the nations. Hence it follows that by “the light and the glory which were to arise and were to be seen, and to which they should walk,” are signified Divine truths concerning the Lord and concerning faith and love to Him from Him.

[6] Again:

I, Jehovah, have called thee in righteousness, and have given thee for a covenant to the people, for a light of the nations; I am Jehovah; this is My name; and My glory will I not give to another (Isaiah 42:6, 8).

Here also the Lord is treated of, who is called “the light of the nations” because from Him is all Divine truth; and He is called “the glory of Jehovah” because in Him is everything of faith and of love. Again:

Thy light shall break forth as the dawn; My righteousness shall walk before thee; the glory of Jehovah shall gather thee (Isaiah 58:8); where the meaning is similar.

[7] Again:

Rejoice ye with Jerusalem, be ye delighted with the brightness of her glory (Isaiah 66:10-11).

“Jerusalem” in this passage, as in others, denotes the church; and “the brightness of her glory” denotes the love of truth from the Lord.

In Zechariah:

I will be to them a wall of fire round about, and I will be the glory in the midst of her (Zech. 2:5);

speaking here also of Jerusalem, which denotes the church; “the glory in the midst of her” denotes the Lord Himself as to all things of truth and good, which are of faith and love. It is evident that by “glory” in the above passages are meant those things which belong to Divine light.

[8] In like manner as in John:

The holy Jerusalem had the glory of God; and her luminary was like unto a stone most precious. The glory of God did lighten it, and the lamp thereof is the Lamb. And the nations which are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it. And the gates thereof shall not be shut by day, for there shall be no night there (Revelation 21:10-11, 23-25).

“The holy Jerusalem” here denotes the church which will succeed that of this day. The things that belong to the church, and which are of faith in and love to the Lord from the Lord, are described by the “luminary,” by the “light,” and by the “glory.” As by “glory” are meant the things of the light, it is said that “the glory of God shall lighten it.” Everyone who reflects and who looks at the things themselves, and does not stick in the mere words, can see that by all these things are signified such as belong to the church; but the internal sense teaches what is signified by each particular; for in the Word nothing is said in vain, not even a syllable.

[9] In Luke:

Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for the unveiling of the nations, and the glory of Thy people Israel (Luke 2:30-32).

These words occur in the prophecy of Simeon concerning the Lord who was then born; “a light for the unveiling of the nations” denotes the Divine truth proceeding from the Lord; and “the glory of Thy people Israel” denotes all that which was revealed by the Lord concerning Himself, and concerning faith in and love to Him with those who receive. All this is called “glory” because it appears in heaven and in the light there, which light is Divine truth. By “the sons of Israel” are meant those who are in faith and love to the Lord.

[10] That “the light,” denotes the Lord as to Divine truth, and that so also does “the glory” which is of the light, is evident from the words of the Lord Himself in John:

They loved the glory of men more than the glory of God. I am come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:43, 46).

In the beginning was the Word, and the Word was with God, and God was the Word. That was the true Light, which enlighteneth every man that cometh into the world. And the Word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only-begotten of the Father (John 1:1, 9, 14).

“The Word” denotes the Divine truth, and so also does “the Light;” and “the glory” denotes all that which appears concerning the Lord in this light.

[11] These passages have been quoted from the Word because in them “the glory” and “the light” are mentioned together, and they have been quoted to the end that it may be known that “the light” denotes the Divine truth from the Lord, thus the Lord Himself as to Divine truth; and that “the glory” denotes everything which is of the light, consequently everything from Divine truth which makes intelligence and wisdom with the angels, and with men who receive the Lord in faith and love. The like is signified by “glory” elsewhere, as in John:

I will that where I am, they also may be with Me; that they may see My glory (John 17:24).

Ought not Christ to suffer this, and to enter into His glory? (Luke 24:26).

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

[12] By the “clouds” here is meant Divine truth such as it is in the light of the world, thus such as it is with men; and by “glory” is meant Divine truth such as it is in the light of heaven, thus such as it is with the angels. And as Divine truth is meant by “cloud” and by “glory,” therefore the Word is meant in respect to the external sense and to the internal sense; in respect to the external sense by “cloud,” and in respect to the internal sense by “glory.” Moreover, that which appears in the light of the world is a cloud relatively to that which appears in the light of heaven. (That a “cloud” has this signification m ay be seen in (5922) the preface to Genesis (6752)8106, 8443, and n. 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781, 9430, 10551.)

[13] From this it is that a cloud also is called “glory” in the Word; as in Exodus:

The glory of Jehovah appeared in the cloud (Exodus 16:10).

The glory of Jehovah dwelt upon Mount Sinai, and the cloud covered it six days. But the appearance of the glory of Jehovah was like a devouring fire on the head of the mountain before the eyes of the sons of Israel (Exodus 24:16-17).

The cloud covered the Tent of meeting, and the glory of Jehovah filled the Habitation. And Moses was not able to enter, because the cloud dwelt thereon and the glory of Jehovah filled the Habitation (Exodus 40:34-35).

When the assembly was gathered together against Moses and against Aaron, and looked toward the Tent of meeting, behold the cloud covered it, and the glory of Jehovah appeared (Numbers 16:42).

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 and the glory of God (Revelation 15:8).

[14] As the Divine appeared like a cloud, therefore by a “cloud” is signified the Divine presence, and where the Divine presence is, there is the Divine truth, for without this truth the Divine does not appear, because it is in it, and is it. Hence it is that in these passages a cloud is called “glory,” nor could it appear otherwise to the Israelitish nation, because they were in external things without what is internal (n. 6832, 8814, 8819, 10551). Nevertheless “cloud” and “glory” are distinguished from each other as are the light of the world and the light of heaven, or as are the sense of the letter of the Word and its internal sense, and as are human wisdom and angelic wisdom. From all this it can now be seen that by Moses saying, “Make me see I pray thy glory” is signified that the internal Divine might be shown him; and as Moses represented the external of the church, of worship, and of the Word, there is signified the noticing of internal Divine truth in this external.

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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