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.

5576. And the famine became grievous. That this signifies desolation from the want of spiritual things, is evident from the signification of “famine,” as being a lack of the knowledges of good and truth (see n. 3364, 5277, 5279, 5281, 5300), and hence desolation (n. 5360, 5376, 5415); and because desolation comes from a scarcity and consequent want of spiritual things, this also is signified by “famine.”

[2] Hunger in the spiritual world or in heaven is not hunger for food, because the angels do not feed upon material food, which is for the body that man carries about in the world; but it is hunger for such food as nourishes their minds. This food, which is called spiritual food, is to understand truth and be wise in good; and wonderful to say the angels are nourished by this food; which has been made evident to me from the fact that after little children who die have been instructed in heaven in the truths of intelligence and the goods of wisdom, they no longer appear as little children, but as adults, and this according to their increase in good and truth; and also from the fact that the angels continually long for the things of intelligence and wisdom, and that when they are in the evening, that is, in a state in which these things fail, they are so far in what is relatively not happiness, and they then hunger and long for nothing more than that the morning may dawn for them afresh, and that they may return into their life of happiness, which is of intelligence and wisdom.

[3] That to understand truth and to will good is spiritual food, may also appear to everyone who reflects that when anyone is enjoying material food for the nourishment of the body, his food is more nourishing if he is at the same time in cheerful spirits and conversing on agreeable topics, which is a sign that there is a correspondence between spiritual food for the soul and material food for the body. And the same is further evident from the fact that when one who longs to imbue his mind with the things of knowledge, intelligence, and wisdom is kept from them, he begins to be saddened and distressed, and like one who is famished longs to return to his spiritual food, and thereby to the nourishment of his soul.

[4] That there is spiritual food which nourishes the soul as material food nourishes the body may also be seen from the Word, as in Moses:

Man doth not live by bread only; but by every utterance of the mouth of Jehovah doth man live (Deuteronomy 8:3; Matthew 4:4).

The “utterance of the mouth of Jehovah” is in general the Divine truth which proceeds from the Lord, thus all truth of wisdom, specifically the Word, in which and from which are the things of wisdom. And in John:

Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you (John 6:27).

That this meat is the truth of wisdom which proceeds from the Lord is evident.

[5] From this too it may be known what is meant by these words of the Lord in the same chapter:

My flesh is meat indeed, and My blood is drink indeed (John 6:55);

namely, that the Lord’s “flesh” is Divine good (n. 3813), and His “blood” Divine truth (n. 4735); for when the Lord made His whole Human Divine, then His flesh was nothing else than Divine good, and His blood Divine truth. It is evident that in the Divine nothing material is to be understood; and therefore “food” in the supreme sense, that is, when predicated of the Lord, is the good of the Divine love for saving the human race. This food is what is meant by the Lord’s words in John:

Jesus said to the disciples, I have meat to eat that ye know not of. My meat is to do the will of Him that sent Me, and to perfect His work (John 4:32, 34);

“to do the will of Him that sent Him, and to perfect His work” is to save the human race; the Divine from which this is done is the Divine love. From all this it is now plain what is meant in the spiritual sense by “famine.”