Arcana Coelestia # 5922
5922. 'And you must tell my father about all my glory in Egypt' means a communication of the spiritual heaven in the natural with spiritual good. This is clear from the meaning of 'telling' as communicating; from the meaning of 'glory' as the spiritual heaven, dealt with below; from the meaning of 'Egypt' as factual knowledge within the natural, thus the natural itself, as above in 5908; and from the representation of Israel, to whom 'father', the recipient of the communication, refers here, as spiritual good, dealt with above in 5906. From all this it is evident that 'you must tell my father about all my glory in Egypt' means a communication of the spiritual heaven in the natural with spiritual good.
[2] With regard to 'glory' meaning the spiritual heaven, the situation is this: There are two kingdoms that form heaven - 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. Good as it exists among celestial angels is called celestial good, and good as it exists among spiritual angels is called spiritual good. Celestial good is the good of love to the Lord, while spiritual good is the good of love towards the neighbour. As for what joins the two kingdoms together, the good of charity towards the neighbour does so. For with members of the celestial kingdom love to the Lord is what is internal and charity towards the neighbour what is external; but with members of the spiritual kingdom charity towards the neighbour is what is internal and faith deriving from it what is external. From this one may see that what joins the two kingdoms is charity towards the neighbour; for charity is that in which the celestial kingdom ends and the spiritual kingdom begins. What comes last in the one comes first in the other, and is thus where they receive each other.
[3] Now let what 'glory' is be stated. In the highest sense 'glory' is the Lord in respect to Divine Truth; thus it is Divine Truth that goes forth from the Lord. But in the representative sense 'glory' is the good of love towards the neighbour or charity, which is the external good of the Lord's celestial kingdom and the internal good of His spiritual kingdom; for in the genuine sense this good is Divine Truth in heaven. Now since reference is made at this point in the story to Israel, who is spiritual good or charity which makes the spiritual kingdom in heaven and the spiritual Church on earth, Joseph's 'glory' here which they were to tell Israel about means the spiritual heaven. The spiritual heaven is called 'glory' because things there are seen in light, brilliance, and radiance.
[4] Glory is attributed to Divine Truth that comes forth from the Lord's Divine Human, and it is ascribed to the Lord as King; for in the internal sense kingship means Divine Truth, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068. This is clear in John,
What is more, the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father, full of grace and truth. John 1:14.
'The Word' is Divine Truth. Since it goes forth from the Lord it is the Lord Himself, and for that reason 'glory' is attributed to Divine Truth.
[5] In Luke, when Jesus was transfigured on the mountain,
Behold, two men talked to Him, who were Moses and Elijah, who were seen in glory. Luke 9:30-31.
There the Lord showed Peter, James, and John what His Divine Human was like and what it looked like in Divine light. The form in which they saw Him at that time demonstrated what the Word is like in its internal sense, and so what Divine Truth in heaven is like; for the Word is Divine Truth provided for the Church's use. This also explains why at the same time the scene presented Moses and Elijah talking to Him; for 'Moses' represents the Law, by which one means the books by him together with the historical ones, while 'Elijah' represents the Prophets or prophetical part of the Word. For more about Moses' representation of the Law, see Preface to Genesis 18, and also 4859 (end); and for more about Elijah's representation of the prophetical part of the Word, see the same Preface, and also 2762, 5247 (end).
[6] In Matthew,
They will see the Son of Man coming in the clouds of heaven with power and glory. Matthew 24:30.
The literal sense of the Word is meant by 'the clouds', while the internal sense, consequently Divine Truth as this exists in heaven, is meant by 'glory'; see Preface to Genesis 18. 'Glory' also means the intelligence and wisdom that flow from Divine Truth, 4809. So far as its external sense is concerned the Word exists 'in a cloud', for the reason that people's minds dwell in darkness. Therefore if the Word did not dwell 'in a cloud' scarcely anyone would understand it, and also the sacred contents of the internal sense would be rendered profane by wicked people in the world. This is why the Lord says in Isaiah,
Jehovah will create over every habitation of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flaming fire by night; for over all the glory there will be a covering. And there will be a tabernacle for shade by day. Isaiah 4:5-6.
[7] It was for the same reason that over the tabernacle a cloud was seen by day and a fire by night. The tabernacle represented the Lord's Divine Human, consequently Divine Truth which goes forth from Him, and so the Word, which is Divine Truth for the Church, see 3210, 3439. The same is meant by the following in Moses,
The cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling-place. Exodus 40:34.
In the same author,
The glory of Jehovah appeared in the tent of meeting before all the children of Israel. Numbers 14:10.
And in another place,
The cloud covered the tent, and the glory of Jehovah appeared. Numbers 16:42.
[8] A cloud and glory appeared in a similar way over Mount Sinai, which are spoken of in Moses as follows,
When Moses went up into the mountain the cloud covered the mountain. And the glory of Jehovah dwelt over Mount Sinai and covered it six days. Exodus 24:15-16.
The same representations occurred then because the Law, which is Divine Truth, was delivered from that mountain. The reason why the cloud was seen and the glory of Jehovah when Moses went up into the mountain was that in this he represented the Law, that is, the historical section of the Word. This explains why on several occasions the expression 'Moses and the Prophets' or else 'the Law and the Prophets' is used. 'The Law' is in this case used to mean the books by him together with all the other historical books, but not the Prophets because that part of the Word was represented by Elijah and Elisha. For as is well known, the Word has a historical section and a prophetical part, and therefore when the Word is called 'the Law and the Prophets', 'the Law' is used to mean the historical section and 'the Prophets' the prophetical part.
[9] Divine Truth was also represented by a brightness, like a rainbow in the cloud, that surrounded the cherubs and was up above them - in Ezekiel, where those things are described as follows,
I saw the appearance of fire, like a brightness round about, like the appearance of a rainbow which is in the cloud on a day of rain. This was the appearance of the likeness of the glory of Jehovah. Ezekiel 1:26-28.
Divine Truth is also called the glory of Jehovah, and the glory of the God of Israel in Ezekiel 8:4; 10:18-19; 11:21, 23. It is called 'the glory of Jehovah' in reference to the inmost heaven, and 'the glory of the God of Israel' in reference to the middle or spiritual heaven. The reason why in heaven Divine Truth appears in glory is that truth itself in the spiritual heaven appears before one's eyes as a shining cloud, which I too have been allowed to see several times, while the good held within that truth appears there as a fieriness. The cloud which is given diverse colourings by the fire presents amazing sights, which are 'glory' in the external sense. But the glory in the internal sense is intelligence and wisdom, which are also what those sights represent.
[10] The fact that Divine Truth, the source of all wisdom and intelligence, is 'the glory', as is the diversely coloured cloud appearing before one's external sight, is also clear from the following places: In Moses,
Jehovah said, I am the Living One, and the whole earth will be filled with the glory of Jehovah. Numbers 14:21.
This was said by Jehovah when the Israelite people were rejected by Him. He said that only their young children would enter the land of Canaan, at which time the whole earth would be filled with the glory of Jehovah. The meaning of this was that the glory of Jehovah would be present in the representatives of the Church existing among them, and in the Word which referred for the most part to them, and that all heaven and consequently the holy things of the Church would be filled with this glory.
[11] In Isaiah,
The seraphim kept calling out, Holy, holy, holy is Jehovah Zebaoth; the whole earth is full of His glory. Isaiah 6:3.
In the same prophet,
The glory of Jehovah will be revealed, and all flesh will see it together. Isaiah 40:5.
In the same prophet,
Therefore in the Urim give glory to Jehovah, in the isles of the sea to the name of Jehovah, the God of Israel. Isaiah 24:15.
'The Urim' stands for the light that is received from Divine Truth going; forth from the Lord. 'The isles of the sea' stands for those who are further away from the truth, 1158.
[12] In the same prophet,
The glory of Lebanon has been given to it, the majesty of Carmel and Sharon. They will see the glory of Jehovah, the majesty of our God. Isaiah 35:2.
'Lebanon' stands for the spiritual Church, Carmel and Sharon' for the celestial Church. 'The glory of Jehovah' is attributed to the latter when celestial truth, which is charity, is meant, and 'the majesty of the God of Israel' to the former when spiritual good, which also is charity, is meant.
[13] In the same prophet,
Arise, shine, for Your light has come, and the glory of Jehovah has risen upon You. For behold, darkness is covering the earth, and thick darkness the peoples. But Jehovah will arise upon You, and His glory will be seen over You. Isaiah 60:1-2.
This refers to the Lord, who is called the Light, as in John 1:4, 9. It also says that 'the glory of Jehovah will arise upon Him', meaning that Divine Truth belongs to Him. Similarly in the same prophet,
For My own sake, for My own sake, I will do it; for how should it be profaned? My glory I do not give to another. Isaiah 48:11.
This too refers to the Lord, 'glory' in the highest sense standing for the Divine Human, and so also for Divine Truth since this comes forth from it. 'Not giving glory to another' is imparting it solely to the Divine Human, which is one with Himself.
[14] In John,
The holy city Jerusalem, coming down out of heaven, having the glory of God, and its light was like a most precious stone. Revelation 21:10-11.
'The holy city Jerusalem' is the Lord's spiritual kingdom in heaven and His spiritual Church on earth, to both of which glory is attributed. Its light is truth radiating from the Divine.
[15] Since Divine Truth is what kingship in the Word represents - even as the Lord in respect to His Divine Truth was represented by kings, see the places listed just above - glory was therefore ascribed to Him as King, as in David,
Lift up your heads, O gates, and be lifted , O ancient doors, 1 so that the King of glory may come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O gates, lift up. O ancient doors, 1 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 on Mount Zion and in Jerusalem, and before His elders, glory. Isaiah 24:23.
'Glory' stands for Divine Truth. Jehovah is called 'Jehovah Zebaoth' - that is, Jehovah of Hosts or of Armies - when the subject is Divine truth; for truths are meant by 'armies', 3448.
[16] Also, because Divine Truth was represented by kingship, the throne on which kings sat when they made judgements was called a throne of glory, Isaiah 22:23; Jeremiah 14:21; 17:12.
And in Matthew,
The Son of Man will sit on the throne of His glory. Matthew 19:28.
In the same gospel,
When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. And the King will say to them . . . Matthew 25:31, 34, 40.
The throne was called 'a throne of glory' for the further reason that truth was the basis on which judgements were made. In the same gospel,
The Son of Man will come in the glory of His Father together with His angels, and at that time He will repay everyone according to his deeds. Matthew 16:27.
[17] From all this one may now see what is meant by 'the glory' in the Lord's Prayer,
Yours is the kingdom, the power, and the glory, for ever. Matthew 6:13.
The Lord's spiritual kingdom in heaven and His spiritual Church on earth is in addition referred to by another word for 'glory' (decus) in Isaiah 60:7; 63:15; 64:11; Daniel 8:9-11; 11:16, 41, 45.
Joseph too therefore speaks of his glory, for Joseph himself in the highest sense represents the Lord's Divine Spiritual or His Divine Truth, and in the internal sense His spiritual kingdom, also the good of faith, see 3969, 4669, 4723, 4727.
Poznámky pod čarou:
1. literally, doors of the world
Luke 9
1
He called the twelve together, and gave them power and authority over all demons, and to cure diseases.
2
He sent them forth to preach the Kingdom of God, and to heal the sick.
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He said to them, "Take nothing for your journey--neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece.
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Into whatever house you enter, stay there, and depart from there.
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As many as don't receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them."
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They departed, and went throughout the villages, preaching the Good News, and healing everywhere.
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Now Herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that John had risen from the dead,
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and by some that Elijah had appeared, and by others that one of the old prophets had risen again.
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Herod said, "John I beheaded, but who is this, about whom I hear such things?" He sought to see him.
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The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida.
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But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing.
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The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get food, for we are here in a deserted place."
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But he said to them, "You give them something to eat." They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people."
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For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each."
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They did so, and made them all sit down.
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He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude.
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They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over.
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It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am?"
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They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again."
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He said to them, "But who do you say that I am?" Peter answered, "The Christ of God."
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But he warned them, and commanded them to tell this to no one,
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saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up."
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He said to all, "If anyone desires to come after me, let him deny himself, take up his cross, and follow me.
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For whoever desires to save his life will lose it, but whoever will lose his life for my sake, the same will save it.
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For what does it profit a man if he gains the whole world, and loses or forfeits his own self?
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For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed, when he comes in his glory, and the glory of the Father, and of the holy angels.
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But I tell you the truth: There are some of those who stand here, who will in no way taste of death, until they see the Kingdom of God."
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It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray.
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As he was praying, the appearance of his face was altered, and his clothing became white and dazzling.
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Behold, two men were talking with him, who were Moses and Elijah,
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who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem.
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Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him.
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It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said.
34
While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud.
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A voice came out of the cloud, saying, "This is my beloved Son. Listen to him!"
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When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen.
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It happened on the next day, when they had come down from the mountain, that a great multitude met him.
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Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child.
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Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely.
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I begged your disciples to cast it out, and they couldn't."
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Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here."
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While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.
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They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples,
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"Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men."
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But they didn't understand this saying. It was concealed from them, that they should not perceive it, and they were afraid to ask him about this saying.
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There arose an argument among them about which of them was the greatest.
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Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side,
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and said to them, "Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great."
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John answered, "Master, we saw someone casting out demons in your name, and we forbade him, because he doesn't follow with us."
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Jesus said to him, "Don't forbid him, for he who is not against us is for us."
51
It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem,
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and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him.
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They didn't receive him, because he was traveling with his face set towards Jerusalem.
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When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did?"
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But he turned and rebuked them, "You don't know of what kind of spirit you are.
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For the Son of Man didn't come to destroy men's lives, but to save them." They went to another village.
57
As they went on the way, a certain man said to him, "I want to follow you wherever you go, Lord."
58
Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has no place to lay his head."
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He said to another, "Follow me!" But he said, "Lord, allow me first to go and bury my father."
60
But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God."
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Another also said, "I want to follow you, Lord, but first allow me to say good-bye to those who are at my house."
62
But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God."
