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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3448. And Ahuzzath his companion, and Phicol the captain of his army. That this signifies the primaries of the doctrine of their faith, is evident from the representation of Abimelech, as being the doctrine of faith that looks to rational things; hence “his companion and the captain of his army” signify these primaries, and indeed the primaries which are of doctrine; for a “captain,” like a “prince,” signifies the things that are primary (n. 1482, 2089); and an “army” signifies the doctrinal things themselves. That an “army” signifies the doctrinal things that are of truth, or that are lower truths, is because by “warfare” in the Word, and by “war,” are signified the things that are of spiritual warfare and war (n. 1664, 1788, 2686); as also by “arms,” such as spears,” “shields,” “bows,” “arrows,” “swords,” and the like, as has been shown elsewhere. And because it is truths or doctrinal things by means of which spiritual combats are waged, therefore by “armies” these are signified; and also in the opposite sense things false or heretical.

[2] That both are signified in the Word by “armies,” may be seen from many passages, as in Daniel:

One horn of the he-goat grew exceedingly toward the south, and toward the sunrise, and toward beauty. And it grew even to the army of the heavens, and some of the army and of the stars it cast down to the ground, and trampled upon them. Yea, it magnified itself, even to the Prince of the army. His army was given over with the continual sacrifice to transgression; and it cast down truth to the ground. I heard a holy one speaking; and another holy one said, How long shall be this vision, the continual sacrifice, and the transgression that wasteth, to give both the sanctuary and the army to be trampled down? (Daniel 8:9-13).

The “horn which grew toward the south, toward the sunrise, and toward beauty,” is the power of falsity from evil (n. 2832); the “armies of the heavens” are truths; the “Prince of the army” is the Lord as to Divine truth; and because in a good sense an “army” is truth, it is said that the horn “cast down of the army to the ground,” and afterwards that it “cast truth to the ground.”

[3] Again:

The king of the north ¹ shall set forth a multitude greater than the former, and he shall come on at the end of the times of years, coming with a great army, and with much substance. And he shall stir up his power and his heart against the king of the south, with a great army; and the king of the south shall war in battle with an exceeding great and mighty army; but he shall not stand, for they that eat of his meat shall destroy him, and his army shall overflow; and many shall fall down slain (Daniel 11:13, 25-26).

The subject of this whole chapter is the war between the king of the north and the king of the south; and by the “king of the north” are meant falsities, as also by his “army;” and by the “king of the south” and his “army” are meant truths: it is a prophecy of the vastation of the church.

[4] In John:

I saw heaven opened, and behold a white horse, and he that sat upon him was called faithful and true. He was clothed in a garment dipped in blood. And his armies in heaven followed him upon white horses, clothed in fine linen white and clean. And I saw the beast and the kings of the earth and their armies gathered together to make war against him that sat upon the horse, and against his army (Revelation 19:11, 13-14, 19);

“he that sat upon the white horse” denotes the Lord’s Word, or the Lord as to the Word (n. 2760-2762); “his armies in heaven that followed him” denote the truths therefrom, consequently those in heaven who are in truths; the “beast” denotes the evils of the love of self; the “kings of the earth and their armies” denote falsities. The combats of falsity with truth are what are here described.

[5] In David:

By the word of Jehovah were the heavens made, and all the army of them by the breath of His mouth (Psalms 33:6).

The “army of them,” or of the heavens, denotes truths. Because truths are signified by an “army,” the sons of the kingdom and the angels, from the truths in which they are, are called the “army of the heavens” as in Luke:

Suddenly there was with the angel a multitude of the heavenly army praising God (Luke 2:13).

In David:

Bless Jehovah, all ye His armies, ye ministers of His that do His will (Psalms 103:21).

Praise ye him all His angels; praise ye Him all His army (Psalms 148:2).

In Isaiah:

Lift up your eyes on high, and see who hath created these; He that bringeth out their army by number. He calleth them all by name; of the multitude of the powerful and of the mighty not a man is lacking (Isaiah 40:26).

I have made the earth and created man upon it; I, My hands have stretched out the heavens, and all their army have I commanded (Isaiah 45:12); where the “army of the heavens” denotes truths, thus the angels, because they are in truths, as has been shown.

[6] In the first book of Kings:

I saw Jehovah sitting on His throne, and all the army of the heavens standing by Him on His right hand and on His left (1 Kings 22:19).

In Joel:

Jehovah uttereth His voice before His army; for His camp is very great; for he is strong that doeth His word (Joel 2:11).

In Zechariah:

I will encamp about My house against the army that passeth through and returneth, and no exactor shall pass through them any more. Rejoice greatly, O daughter of Zion; make a loud noise, O daughter of Jerusalem; behold thy King cometh unto thee (Zech. 9:8-9); where the coming of the Lord is treated of; his “army” denotes truths Divine. It is from this and also because the Lord alone fights for man against the hells which are in the continual effort to assault him, that in the Word the Lord is so often called “Jehovah Zebaoth,” “God Zebaoth,” the “Lord Zebaoth,” that is, “of armies” as in Isaiah:

The voice of a tumult of the kingdoms of the nations gathered together; Jehovah Zebaoth mustereth the army for the battle (Isaiah 13:4);

“the kingdoms of the nations” denote falsities from evils; “mustering the army for the battle” denotes fighting for man.

[7] Inasmuch as the twelve tribes of Israel represented the Lord’s heavenly kingdom, and “tribes” and likewise “twelve” signified all things of faith in one complex, that is, all truths of the kingdom (n. 577, 2089, 2129, 2130, 3272), therefore also they were called the “armies of Jehovah;” as in Exodus 7:4; 12:17, 41, 51; and it was commanded that they should be brought out of Egypt “according to their armies” (Exodus 6:26); and should mete out the camp “according to their armies” (Numbers 1:52); and should be distributed into their “armies” (Numbers 2).

[8] That by “armies” are signified truths, is evident also in Ezekiel:

Persia and Lud and Put were in thine army, thy men of war; they hanged the shield and the helmet in thee, they set forth thine honor; the sons of Arvad and thine army were upon thy walls round about, and the Gammadim were in thy towers (Ezekiel 27:10-11);

speaking of Tyre, by which are signified the interior knowledges of good and truth, and thus those who are therein (n. 1201); “army” denotes the truths themselves; that “Lud and Put” are also those who are in knowledges may be seen above (n. 1163, 1164, 1166, 1195, 1231); “shield and helmet” are such things as pertain to spiritual combat or war.

[9] That in the opposite sense “armies” signify falsities, is manifest in Isaiah:

It shall come to pass in that day that Jehovah shall visit upon the army of the height in the height, and upon the kings of the earth upon the earth (Isaiah 24:21); where the “armies of the height” denote falsities from the love of self.

In Ezekiel:

I will bring thee back, and put hooks in thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them completely clad, a great company with buckler and shield, all of them handling swords. Thou shalt come from thy place out of the sides to the north, thou and many peoples with thee, all of them riding on horses, a great company and a mighty army (Ezekiel 38:4, 15);

speaking of Gog, by whom is signified external worship separate from internal, thus become idolatrous (n. 1151); his “army” denotes falsities.

[10] In Jeremiah:

I will send against Babylon him that bendeth, bending his bow, and lifting up himself in his coat of mail; spare ye not her young men, give to the curse all her army (Jeremiah 51:2-3);

“Babylon” denotes worship the externals of which appear holy, but the interiors are profane (n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326); “her army” is the falsities of such profane interiors, as in like manner the “army of Babylon” in other passages (as Jeremiah 32:2; 34:1, 21; 39:1).

In Ezekiel:

Pharaoh shall see them, and shall be comforted over all his multitude, Pharaoh and all his army, slain by the sword. For I will put the terror of Me in the land of the living (Ezekiel 32:31-32);

speaking of Egypt, by which are signified those who pervert truths by reasonings from memory-knowledges (n. 1164, 1165); “his army,” or the army of Pharaoh, denotes falsities therefrom; the like is also signified by the “army of Pharaoh” in other passages (as Jeremiah 37:5, 7, 11; 46:2; Ezekiel 17:17).

In Luke:

When ye see Jerusalem compassed with armies, then know that her desolation is at hand (Luke 21:20); where the consummation of the age is treated of, or the last time of the church, when there is no longer any faith. That by “Jerusalem” is signified the church, see above (n. 2117), which is “compassed with armies” when it is beset by falsities.

[11] Hence it is evident that by the “armies of the heavens” which the Jews and idolaters adored, in the internal sense were signified falsities, concerning which in the second book of Kings:

They forsook all the commandments of their God, and made them a molten image, even two calves, and made a grove, and bowed themselves down to all the army of the heavens (2 Kings 17:16).

This is said of the Israelites; and in another place it is written concerning Manasseh that:

He built altars for all the army of the heavens (2 Kings 21:5);

and again that:

Josiah the king brought forth out of the temple all the vessels made for Baal, and for the grove, and for all the army of the heavens (2 Kings 23:4);

and in Jeremiah, that:

They should bring out the bones of the princes, of the priests, and of the prophets, and should spread them before the sun and the moon, and all the army of the heavens, which they have loved, and which they have served, and after which they have walked (Jeremiah 8:1-2

The houses of Jerusalem and the houses of the kings of Judah shall be unclean like Tophet, as to all the houses upon whose roofs they have burned incense unto all the army of the heavens, and have poured out drink-offerings unto other gods (Jeremiah 19:13).

And in Zephaniah:

I will stretch out Mine hand against them that worship the army of the heavens upon the roofs (Zeph. 1:4-5);

for it is principally the stars that are called the “army of the heavens;” and that by the “stars” are signified truths, and in the opposite sense falsities, may be seen above (n. 1128, 1808).

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