5113. 'And behold, a vine before me' means the understanding part. This is clear from the meaning of 'a vine' as the understanding part of the mind as it exists in the spiritual Church, dealt with below. Because 'the cupbearer' means the sensory powers that are subject to the understanding part, and because the subject here is the flow of the understanding into the sensory powers subordinate to it, there appeared in the dream therefore a vine with shoots, blossom, clusters, and grapes, which are used to describe its flow into those powers and the rebirth of them. With regard to the understanding part as it exists in the spiritual Church, it should be recognized that when that Church is the subject in the Word, its understanding is in many instances dealt with too, for the reason that it is the understanding part which is regenerated and made the Church in the case of one belonging to that Church.

[2] There are in general two Churches - the celestial and the spiritual. The celestial Church exists with the person in whom the will part of the mind can be regenerated or made the Church, whereas the spiritual Church exists with one in whom, as stated, solely the understanding part can be regenerated. The Most Ancient Church before the Flood was a celestial one because there existed with those who belonged to it some degree of wholeness in the will part, whereas the Ancient Church after the Flood was a spiritual one because among those who belonged to it no degree of wholeness existed in the will part, only in the understanding part. This explains why, when the spiritual Church is dealt with in the Word, its understanding is dealt with in many instances too. Regarding these Churches, see 640, 641, 765, 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669, 4328, 4493. As regards its being the understanding part that is regenerated in the case of those who belong to the spiritual Church, this may also be recognized from the fact that the member of that Church does not have any good from which he may perceive truth, as those who belonged to the celestial Church had. Rather, he must first learn the truth of faith and absorb it into his understanding, and so come to recognize with the aid of truth what good is. Once truth enables him to recognize what good is, he can think about it, then desire it, and at length put it into practice, in which case he now has a new will formed by the Lord in the understanding part of his mind. The Lord then uses this to raise the spiritual man up to heaven, though evil still remains in the will that is properly his own, which at this point is miraculously set aside. This is accomplished by a higher power which withholds him from evil and maintains him in good.

[3] In the case of the member of the celestial Church however the will part was regenerated. From earliest childhood he was absorbing the good of charity, and once he could see with perception what that good was, he was led on to perceive what love to the Lord was. Consequently all the truths of faith were seen by him in his understanding as if in a mirror. His understanding and will formed one complete mind; for those truths enabled him to perceive in his understanding that which existed as a desire in his will. This is what the wholeness of that first human being consisted in, by whom the celestial Church is meant.

[4] As regards 'the vine' meaning the understanding part in the case of the spiritual Church, this is clear from many other places in the Word, as in Jeremiah,

What have you to do with the way to Egypt, to drink the waters of Shihor? Or what have you to do with the way to Assyria, to drink the waters of the River? Yet I have planted you as a wholly choice vine, a seed of truth. How therefore have you turned from Me into the degenerate branches of a strange vine? Jeremiah 2:18, 21.

This refers to Israel, which means the spiritual Church, 3654, 4286. 'Egypt' and 'the waters of Shihor' stand for factual knowledge which leads to perversion, 1164, 1165, 1186, 1462; 'Assyria' and 'the waters of the River' stand for reasoning based on this, that is, on factual knowledge, against the good of life and the truth of faith, 119, 1186. 'A choice vine' stands for the member of the spiritual Church, who is called 'a vine' because of his understanding, while 'the degenerate branches of a strange vine' stands for someone belonging to the perverted Church.

[5] In Ezekiel,

A riddle and a parable about the house of Israel. A great eagle took some of the seed of the land and planted it in a seed field. It sprouted and became a spreading vine, low in height, so that its branches turned towards him and its roots were under him. So it became a vine which brought forth branches and sent out shoots towards the eagle. This vine directed its roots and sent its branches towards him in a good field by many waters. It was planted to produce a branch, that it might be a magnificent vine. Ezekiel 17:1, 3, 5-8.

An eagle' stands for rational thought, 3901,'the seed of the land' for truth known to the Church, 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373. Its becoming 'a spreading vine' and 'a magnificent vine' stands for becoming a spiritual Church, which is called 'a vine' because wine is obtained from it - 'wine' meaning spiritual good or the good of charity, the source of the truth of faith implanted in the understanding part.

[6] In the same prophet,

Your mother was like a vine in your likeness, planted beside the waters, fruitful, and made full of branches by reason of many waters. Consequently it had strong rods as sceptres for those who had dominion, and its stature rose up among entangled boughs, so that it was seen in its height amid the multitude of its branches. Ezekiel 19:10-11.

This too refers to Israel, by whom the spiritual Church is meant, which Church is compared to 'a vine' for a similar reason to that mentioned immediately above. It is a description of its derivatives even to the final ones in the natural man, that is to say, even to factual knowledge based on sensory impressions, meant by 'entangled boughs', 2831.

[7] In Hosea,

I will be as the dew of Israel. His branches will go out, and his beauty will be like the olive's, and his odour like that of Lebanon. Those dwelling in its shadow will turn back, they will quicken the grain and will blossom as the vine; the memory of it will be as the wine of Lebanon. O Ephraim, what have I to do any more with idols? Hosea 14:5-8.

'Israel' stands for the spiritual Church, the blossoming of which is compared to 'the vine', and the memory of it to 'the wine of Lebanon', because of the good of faith when that good has been implanted in the understanding part. 'Ephraim' means the understanding part as it exists in the spiritual Church, 3969.

[8] In Zechariah,

The remnant of the people will be the seed of peace; the vine will give its fruit, and the land will give its increase, and the heavens will give their dew. Zechariah 8:11-12.

'The remnant of the people' stands for truths stored away by the Lord within the interior man, 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284. 'The seed of peace' stands for good there, 'the vine' for the understanding part.

[9] In Malachi,

I will rebuke the devourer for you, so that he does not ruin for you the fruit of the land, nor will the vine in the field fail you. Malachi 3:11-12.

'The vine' stands for the understanding part. The expression 'a vine that does not fail' is used when the understanding part is not left bereft of the truths and goods of faith; on the other hand 'an empty vine' is used when falsities exist there together with derivative evils, as in Hosea,

Israel is an empty vine, it bears fruit like itself. Hosea 10:1.

[10] In Moses,

He will bind his ass's colt to the vine, and the foal of his she-ass to a choice vine, after he has washed his clothing in wine, and his garment in the blood of grapes. Genesis 49:11.

This is the prophecy of Jacob, who by then was Israel, regarding his twelve sons, in this case regarding 'Judah', who represents the Lord, 7881. 'The vine' here stands for the understanding part as it exists in the spiritual Church, and 'a choice vine' for the understanding part as it exists in the celestial Church.

[11] In David,

O Jehovah, You caused a vine to journey out of Egypt. You cast out the nations, and You planted it. You cleared the way in front of it and caused its roots to be rooted, so that it might fill the land. The mountains were covered with the shadow of it, and the cedars of God with its branches. You sent out its shoots even to the sea, and its little branches to the Euphrates. The boar out of the forest tramples on it, and the wild animal of the fields feeds on it. Psalms 80:8-11, 13.

'A vine out of Egypt' stands in the highest sense for the Lord, the glorification of His Human being described by it and its shoots. In the internal sense 'a vine' here means the spiritual Church and the member of that Church - what he is like when the understanding and will parts of him have been made new or regenerated by the Lord. 'The boar in the forest' means falsity, and 'the wild animal of the fields' evil, which destroy the Church and faith in the Lord.

[12] In John,

The angel sent his sickle into the earth and harvested the vine of the earth, and cast it into the great winepress of the wrath of God. The winepress was trodden outside the city, and the blood went out of the winepress up to the horses' bridles. Revelation 14:19-20.

'Harvesting the vine of the earth' stands for destroying the understanding part in the Church. And since 'the vine' means that understanding part it is also said that 'the blood went out of the winepress up to the horses' bridles'; for the powers of understanding are meant by 'horses', 2761, 2762, 3217. In Isaiah,

It will happen on that day, that every place in which there have been a thousand vines, worth a thousand [shekels] of silver, will be briers and brambles. Isaiah 7:23.

In the same prophet,

The inhabitants of the land will be scorched and hardly any men (homo) left. The new wine will mourn, and the vine will languish. Isaiah 14:6-7.

In the same prophet,

They beat themselves on their breasts for the fields of unmixed wine, for the fruitful vine; for over the land of My people the them, the prickle is coming up. Isaiah 32:12-14.

In these places the subject is the spiritual Church when laid waste as regards the good and truth of faith, and so as regards the understanding part, since, as stated above, the truth and the good of faith exist in the understanding part of the mind of the member of that Church. Anyone may see that in these places 'the vine' is not used to mean the vine, nor 'the land' to mean the land, but some feature of the Church.

[13] In the genuine sense 'the vine' means good present in the understanding part, and 'the fig' good present in the natural part; or what amounts to the same, 'the vine' means good present in the interior man, and 'the fig' good present in the exterior man. This being so, when the vine is mentioned in the Word, so also on many occasions is the fig, as in the following places: In Jeremiah,

I will completely devour them. There will be no grapes on the vine or figs on the fig tree; and its leaf has come down. Jeremiah 8:13.

In the same prophet,

I will bring upon you a nation from afar, O house of Israel, which will devour your vine and your fig tree. Jeremiah 5:17.

In Hosea,

I will lay waste her vine and her fig tree. Hosea 2:12.

In Joel,

A nation has come up over the land. It has turned My vine into a waste, and My fig tree into froth. It has stripped it completely bare and cast it aside; its branches have been made white. The vine has withered and the fig tree languishes. Joel 1:6-7, 12.

In the same prophet,

Fear not, you beasts of My fields, for the dwelling places of the wilderness have been made green; for the tree will bear its fruit, and the fig tree and the vine will give their full yield. Joel 2:12, 23.

In David,

He smote their vines and their fig trees, and broke to pieces the trees of their borders. Psalms 105:33.

In Habakkuk,

The fig tree will not blossom; neither will there be any yield on the vines. Habakkuk 3:17.

In Micah,

Out of Zion will go forth teaching, and the Word of Jehovah from Jerusalem. They will sit every one under his vine and under his fig tree, unafraid. Micah 4:1, 4.

In Zechariah,

On that day you will shout, each to his companion, under his vine and under his fig tree. Zechariah 3:10.

In the first Book of Kings,

In Solomon's time there was peace from all the border-crossings round about, and Judah and Israel dwelt with confidence, every one under his vine and under his fig tree. 1 Kings 4:24-25.

The fig tree' means the good of the natural or exterior man, see 217.

[14] 'The vine' may also mean an understanding part that has been made new or regenerated by means of good obtained from truth and of truth obtained from good. This is clear from the Lord's words addressed to the disciples after He instituted the Holy Supper, in Matthew,

I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom. Matthew 26:29.

The good obtained from truth and the truth obtained from good, by means of which the understanding is made new, that is, by which a person is made spiritual, is meant by 'the fruit of the vine', while making such one's own is meant by 'drinking'. For 'drinking' means making one's own, and is used in reference to truth, see 3168. The fact that this is fully accomplished only in the next life is meant by 'until that day when I drink it new with you. In My Father's kingdom'; for 'the fruit of the vine', it is quite plain, is not used to mean new wine or matured wine but something of a heavenly nature belonging to the Lord's kingdom.

[15] Because the understanding part of the spiritual man's mind is made new and regenerated by means of truth which comes solely from the Lord, the Lord therefore compares Himself to 'the vine'. He then compares those who are secure in the truth which comes from Him and consequently is His to 'the branches', and the good produced by them to 'the fruit', in John,

I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away, but every one that does bear fruit He prunes, that it may bear more fruit. Abide in Me, and I in you. As the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I him, he it is that bears much fruit; for apart from Me you cannot do anything. This is My commandment, that you love one another as I have loved you. John 15:1-5, 12.

[16] Because in the highest sense 'the vine' means the Lord as regards Divine Truth, and from this it means, in the internal sense, a member of the spiritual Church, 'a vineyard' therefore means the spiritual Church itself, 1069, 3220.

[17] Since 'the Nazirite' represented the celestial man - who is regenerated by means of the good of love and not, like the spiritual man, by means of the truth of faith, so that, as may be seen stated above, it is not in the understanding part but in the will part of the celestial man's mind that the regeneration takes place - the Nazirite was therefore forbidden to eat anything that came from the vine and so was forbidden to drink wine, Numbers 6:3-4; Judges 13:14. From this also it is evident that 'the vine', as has been shown, means the understanding part, which belongs to the spiritual man. For details about 'the Nazirite' representing the celestial man, see 3301. From this one may also see that nobody can possibly know why the Nazirite was forbidden anything that came from the vine, and many other things besides, unless he knows what 'the vine' means in the proper sense, and also unless he knows of the existence of a celestial Church and of a spiritual Church, and that the member of the celestial Church is regenerated in a different way from a member of the spiritual Church. The former is regenerated by means of seed implanted in the will part, the latter by seed implanted in the understanding part. These are the kinds of arcana stored away in the internal sense of the Word.

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.

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