5342. And put the food in the cities. That this signifies that he stored it up in the interiors, namely, truths adjoined to good, is evident from the signification here of “putting,” as being to store up; from the signification of “food,” as being truth adjoined to good (of which just above, n. 4340); and from the signification of “cities,” as being the interiors of the natural mind (of which also above, n. 5297). That truths adjoined to good are stored up in the interiors of the natural mind, and there preserved for use in after life, especially for use in temptations during man’s regeneration, is a secret known to few at this day; and therefore something must be said about this. For by the “seven years of abundance of produce” are signified the truths first multiplied, and by the corn being “put in the cities” and “in the midst” is signified that these truths adjoined to good are stored up in man’s interiors: and by the “seven years of famine,” and by the sustenance at that time from the gatherings, is signified a state of regeneration through truths adjoined to good, stored up in the interiors.

[2] The secret is this: from earliest infancy even to the first of childhood, man is being introduced by the Lord into heaven, and indeed among celestial angels, by whom he is kept in a state of innocence; a state in which (as is known) infants are up to the first of childhood. When the age of childhood begins, the child gradually puts off the state of innocence, though he is still kept in a state of charity by means of the affection of mutual charity toward those like himself, which state with many continues up to youth, and meanwhile he is among spiritual angels. Then, because he begins to think from himself and to act accordingly, he can no longer be kept in charity as before; for he then calls forth inherited evils, by which he suffers himself to be led. When this state comes, the goods of charity and innocence that he had previously received, are banished according to the degree in which he thinks evils and confirms them by act; and yet they are not banished, but are withdrawn by the Lord toward the interiors and there stored up.

[3] But as he does not yet know truths, the goods of innocence and charity he had received in the two preceding states have not yet been qualified, for truths give quality to good, and good gives essence to truths; wherefore from this age he is imbued with truths by instruction, and especially by means of his own thoughts and confirmations from them. Insofar therefore as he is then in the affection of good, so far truths are conjoined with good in him by the Lord (see n. 5340), and are stored up for use. This state is what is signified by the “seven years of abundance of produce.” It is these truths adjoined to good that in the proper sense are called “remains.” Insofar therefore as the man suffers himself to be regenerated, so far the remains serve for use; for so far a supply from them is drawn forth by the Lord, and is sent back into the natural, in order to produce a correspondence of the exteriors with the interiors, or of what is natural with what is spiritual; and this is effected in the state signified by the “seven years of famine.” Such is the secret.

[4] The man of the church at this day believes that no matter what anyone’s life is, he may of mercy be received into heaven, and there enjoy eternal bliss; for he supposes admission to be all that is necessary. But he is much mistaken, for no one can be admitted and received into heaven unless he has received spiritual life, and no one can receive spiritual life unless he is being regenerated, and no one can be regenerated except through the good of life conjoined with the truth of doctrine: from this he has spiritual life. That no one can come into heaven unless he has received spiritual life through regeneration, the Lord plainly declares in John:

Verily, verily I say unto thee, Except a man be born anew, he cannot see the Kingdom of God (John 3:3);

and then He says:

Verily, verily I say to thee, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God (John 3:5);

“water” is the truth of doctrine (n. 2702, 3058, 3424, 4976), and “spirit” is the good of life. No one enters by baptism; but baptism is significative of that regeneration which the man of the church ought to keep in mind.

8427. And in the morning, then ye shall see the glory of Jehovah. That this signifies that in the beginning of a new state there will be the advent of the Lord, is evident from the signification of “morning,” as being the beginning of a new state (of which just above, n. 8426); and from the signification of “the glory of Jehovah,” as being His presence and advent. That “glory” denotes the presence and the advent of the Lord, is because in the supreme sense “glory” denotes the Divine truth which proceeds from the Lord, and the Divine truth appears before the eyes of the angels as light and brightness from the Sun which is the Lord. (That “glory” denotes the Divine truth proceeding from the Lord, see n. 5922, 8267; and that it denotes the intelligence and wisdom which are from Divine truth, n. 4809; and that from this it denotes the internal sense of the Word, because this sense is Divine truth in glory, n. 5922)

[2] It is said that “in the morning they should see the glory of Jehovah,” because the rising of the sun and the light from it (which light in heaven enlightens the angelic sight both external and internal), and consequently the presence and the advent of the Lord, who is the Sun in heaven, corresponds to the time of morning on the earth, and is here signified by “morning.” Therefore that light from the Sun, which light is the Divine truth proceeding from the Lord, thus is the Lord, is “glory.” From all this it is evident that by “glory” is signified the presence and the advent of the Lord. That these are “glory,” is also evident from many passages in the Word; as in Moses:

The cloud covered the mount, and the glory of Jehovah abode upon Mount Sinai, and the cloud covered it six days; the appearance of the glory of Jehovah was like devouring fire on the top of the mount before the eyes of the sons of Israel (Exodus 24:15-17);

it is evident that the presence of Jehovah, that is, of the Lord, appearing like a cloud and like fire upon the mount, is here called “the glory of Jehovah.” Again:

The cloud covered the tent of meeting, and the glory of Jehovah filled the tabernacle. And Moses could not enter into the tent of meeting, because the cloud abode thereon, and the glory of Jehovah filled the tabernacle (Exodus 40:3435);

here also the presence of the Lord appearing as a cloud is called “glory.”

[3] And in the following:

Moses and Aaron entered into the tent of meeting, and came out, and blessed the people; then appeared the glory of Jehovah toward the whole people (Leviticus 9:23).

The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Numbers 14:10; also 16:19, 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 from the glory of God, and from His power; so that no one could enter into the temple (Revelation 15:8).

He showed me the great city, the holy Jerusalem, coming down from heaven from God, having the glory of God: the city hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the lamp thereof (Revelation 21:10-11, 23);

here “the glory of God” manifestly denotes light from the Lord, which is the Divine truth proceeding from Him, thus the presence of the Lord, for the Lord is present in the truth which is from Him.

[4] That “the glory of Jehovah” denotes His presence, is further evident in Moses:

Moses said unto Jehovah, Show me I pray Thy glory; to whom He said, I will make all My good pass before thee; and when My glory shall pass by, it shall be that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by; but when I shall take away My hand thou shall see My back parts, and My faces shall not be seen (Exodus 33:18).

Here also “the glory of Jehovah” manifestly denotes His presence.

In Matthew:

The disciples said unto Jesus, Tell us what shall be the sign of Thy coming? Jesus said, Then shall appear the sign of the Son of man, and they shall see the Son of man coming in the clouds of heaven with power and glory (24:3, (Matthew 24:3) 30).

The last time of the former church and the first time of the new church is here treated of; “the Son of man” denotes truth Divine proceeding from the Lord; “the clouds of heaven” denote the Word in the sense of the letter; “power and glory” denote the internal sense, thus the Divine truth which shall then appear; “the coming of the Lord” denotes the acknowledgment of truth Divine by those who are of the new church, and the denial of it by those who are of the old church (see n. 4060).

[5] That the Lord as to Divine truth is “glory,” is evident in Isaiah:

The voice of one crying in the wilderness, Prepare ye the way of Jehovah; the glory of Jehovah shall be revealed, and all flesh shall see it together (40:3, 5);

speaking of the Lord, who is “the glory.”

In John:

The Word became 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 (1:14).

These things said Isaiah, when he saw His glory, and spake of Him (12:41);

here “glory” denotes the Lord. In like manner in Moses:

I am living, and the whole earth shall be filled with the glory of Jehovah (Numbers 14:21);

here “the glory of Jehovah” denotes the advent of the Lord, and enlightenment by the Divine truth which is from Him.

[6] “Glory” denotes the Divine of the Lord in these passages:

I am Jehovah, this is My name, and My glory will I not give to another (Isaiah 42:8).

When the Son of man cometh in the glory of His Father with the holy angels (Mark 8:38).

It behooved the Christ to suffer, and to enter into His glory (Luke 24:26).

As by “the glory of Jehovah” is signified the Lord as to Divine truth, so also by “glory” are signified the Divine wisdom and intelligence, which are of the Divine truth from the Lord. Wisdom and intelligence from the Divine are meant by “glory” in Ezekiel 1:28; 8:4; 9:3; 10:4, 10:18-19; 11:22-23, which was represented there by a rainbow such as is seen in a cloud.