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.
