9942. 'And you shall weave the tunic in checker work of fine linen' means the inmost things of the spiritual kingdom, emanating from the truths of celestial love. This is clear from the meaning of Aaron's garments in general as the spiritual kingdom lying adjacent to the celestial kingdom, dealt with in 9814, and since the tunic was the inmost of those garments the inmost things of that kingdom are meant by it (for the meaning of 'Aaron's tunic' as Divine Truth in the spiritual kingdom, emanating directly from the Divine Celestial, see 9826); and from the meaning of 'fine linen' as truth from a celestial origin, dealt with in 9469. In the words stating that the tunic should be woven in checker work something produced by a weaver should be understood by 'checker work'; and by 'the work of a weaver' is meant that which is from the celestial, 9915. The same word is used in the original language to express the idea of producing checker work as is used to mean weaving.

[2] The fact that this tunic was woven, or was made from the work of a weaver, is clear from the following words in the Book of Exodus,

They made the tunics of fine linen, the work of a weaver, for Aaron and his sons. Exodus 39:27.

The reason why the tunic consisted of checker work or was woven from fine linen was in order that it might represent that which emanates directly from the celestial; in comparison it resembles a continuation from it. For what emanates from the celestial is akin to what does so from the will part of a person's mind, in that everything which belongs to a person's understanding emanates from that will part. What emanates from the will part and exists more internally is so to speak continuous from it, in contrast to what does so but exists more externally. Therefore that more internal emanation from the will has primarily the affection for truth within it; for all affection belonging to love that is present in the understanding flows in from its will part. A similar situation exists in the heavens, where the celestial kingdom corresponds to the will part of a person's mind, and the spiritual kingdom to the understanding part, see 9835. And since Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom, 9814, the tunic represented that which is inmost there, namely that which emanates from and exists closest to the celestial kingdom; for the tunic was the inmost garment. From this it is evident why it was woven or made of checker work, and why it was made from fine linen. For 'woven' means that which originates in the will part or the celestial, 9915, and 'fine linen' means truth that springs from celestial love, 9469.

[3] What is spiritual emanating from what is celestial is also meant in other places in the Word by tunics, for example by the tunics of skin which Jehovah God is said to have made for the man and his wife after they ate from the tree of knowledge, Genesis 3:20-21. No one can know that truth from a celestial origin is meant by those 'tunics' unless the inner meaning of the details of that story is unfolded; therefore it must be explained. 'The man and his wife' there is used to mean the celestial Church, 'the man' as the husband to mean that Church in respect of good, and 'his wife' that Church in respect of truth; this truth and that good were the celestial Church's truth and good. But then came the fall of that Church, which was brought about by reasonings, based on factual knowledge, about God's truths, meant in the internal sense by 'the serpent' who persuaded them. The first state after the fall of that Church is what is described here, its truth by 'the tunics of skin'.

[4] It should be remembered that the creation of heaven and earth in the first chapter of Genesis means and describes in the internal sense the new creation or regeneration of the member of the Church then, thus the establishment of the celestial Church; that paradise means and describes the wisdom and intelligence of that Church, and eating from the tree of knowledge its fall, brought about by their reasoning, based on factual knowledge, about Divine matters. For more which demonstrates that all this is so, see what has been shown regarding these matters in the explanations to those chapters. For all the narratives contained in the early chapters of Genesis are made-up history, in the internal sense of which there are Divine matters regarding the new creation or the regeneration of the member of the celestial Church, as has been stated. This was the customary way of writing in most ancient times, not only among those who belonged to the Church but also among those outside the Church, for example among the Arabians, Syrians, and Greeks, as is evident from the books of those times, both sacred and secular.

[5] It was in imitation of those books, since he derived it from them, that Solomon composed the Song of Songs, a book that is not a sacred one because it does not inwardly contain heavenly and Divine matters forming a continuous train of thought, such as sacred books contain. The Book of Job too is a book of the Ancient Church. Mention is also made in Moses of sacred books of the Ancient Church which have now been lost, in Numbers 21:14-15, 27ff, the historical sections of which were called The Wars of Jehovah and the prophetical parts The Utterances, see 2686, 2897. The fact that such was the style in the historical narratives of the sections called The Wars of Jehovah is evident from the parts of them which were extracted and quoted by Moses. Their historical narratives were therefore such as came near to a kind of prophetic style, the kind that would allow young children and also simple people to retain things in their memory. The fact that the books referred to in Numbers 21 were sacred is evident from the parts of them extant in verses 28-30 of that chapter, when compared with Jeremiah 48:45-46, where similar words occur. This kind of style was the most common, virtually the one and only style adopted among those who were outside the Church, as is plain from the myths and legends of those writers who were outside the Church which held within them notions of right and wrong or such as have to do with what people feel and how they conduct their life.

[6] In the narratives consisting not of made-up but of genuine history - which are those that appear in the Books of Moses after the chapters of made-up history, and also those in the Books of Joshua, Judges, Samuel, and Kings - spiritual truth and good of truth emanating from celestial truth and good are again meant by 'tunics'. (It should be remembered that spiritual truth and good is the kind of truth and good that spiritual angels in the middle or second heaven enjoy, but that celestial truth and good is the truth and good such as angels in the third and inmost heaven enjoy, see the places referred to in 9277.) The Books of Moses mention that Israel the father of Joseph gave his son a tunic of various colours, and that because of that tunic his brothers were annoyed; and that subsequently they stripped him of it, dipped it in blood, and sent it in that condition to their father, Genesis 37:3, 23, 31-33. All this was part of genuine history; and since it in like manner contained inwardly or in its internal sense the holy things of heaven and the Church, thus those that were Divine, that tunic of various colours served to mean the state of the good and truth which Joseph was to represent, namely the state of spiritual truth and good emanating from the celestial, see 3971, 4286, 4592, 4963, 5249, 5307, 5584, 5869, 5877, 6417, 6526, 9671. For all the sons of Jacob represented things such as belong to heaven and the Church in their proper order, 3858, 3926, 4060, 4603 and subsequent paragraphs, 6335, 6337, 6397, 6640, 7836, 7891, 7996. But in the chapter referred to above they represented the opposite.

[7] Since all things that are in the books of the Word are representative of and serve to mean Divine celestial and spiritual realities, both those things in the historical books and those in the prophetical books, the affection for spiritual truth is described in David by 'the king's daughter' and the actual truth by her garments,

Daughters of kings are among your precious ones; at your right hand stands the queen in the finest gold of Ophir. The daughter of Tyre will bring an offering, the rich of the people will entreat your face. All glorious is the king's daughter within, from woven threads (or checker work) of gold will her vesture (her tunic) be; in an embroidered [robe] she will be led to the king. Psalms 45:9ff.

'Daughter' in general means the affection for spiritual truth and good, and so means the Church as well, see 2362, 3024, 3963, 9055 (end); and 'king', when this refers to the Lord, means Divine Truth, 2015, 2069, 3009, 4581, 4966, 5068, 6148. From this it is evident that everything mentioned in that Psalm regarding 'the king's daughter' means such things as belong to the affection for truth and good received from the Lord in the Church. When it says that 'the daughter of Tyre will bring an offering' cognitions or knowledge of good and truth are meant, 'Tyre' meaning these, see 1201. The like is meant by 'the rich of the people', for nothing other than cognitions of good and truth is meant in the spiritual sense by 'riches', 1694, 4508. From this it is evident what the meaning is of the declaration that the king's daughter is 'all glorious within', and that her vesture was made 'from woven threads of gold'. By 'her vesture' a tunic should be understood, as is evident from the meaning that word has in the original language; for the word in that language means a garment worn next to the body. The fact that a tunic is meant is clear in John 19:24, where reference is made to the Lord's tunic, which David in Psalms 22:18 calls by the same word 'vesture'. It is also clear in 2 Samuel 13:18, where it says that the king's daughters were clothed with tunics of various colours; this matter is dealt with just below. By 'woven threads of gold' in David something similar is meant to what is meant by the checker work of Aaron's tunic, the same term being used in the original language. As regards what 'an embroidered [robe]' is in which she will be led to the king, see 9688.

[8] Since the king's daughter and her vesture or tunic served to represent such things, a king's daughters at that time wore that kind of clothing, as is clear in the second Book of Samuel,

On Tamar there was a tunic of various colours, for daughters of the king wore such clothes. 2 Samuel 13:18.

[9] Since, then, spiritual forms of good and truths were represented by tunics it may be seen what it is that Aaron's 'tunic' means, and also what is meant by his sons' tunics, mentioned in the next verse of this chapter, which says that for Aaron's sons they were to make tunics, belts, and headdresses, for glorious adornment. And since their tunics served to represent those holy forms of good and truths, it was declared that Aaron's sons Nadab and Abihu, who were devoured by fire from heaven because they were offering incense on foreign ¹ fire, should be taken outside the camp in their tunics, Leviticus 10:1-5. For 'foreign fire' means love from a source other than what is heavenly, since 'sacred fire' in the Word denotes love that is heavenly or Divine, 6832, 6834, 6849, 7324, 9434. Because of what his sons had done spiritual forms of good and truths, meant by their 'tunics', had been defiled, and this was why they were taken outside the camp in their tunics.

[10] 'Tunic' is used with a similar meaning in Micah,

My people have taken a stand as an enemy on account of the garment; you strip the tunic from those confidently passing through. Micah 2:8.

Here a different word is used in the original language for 'tunic'; even so spiritual truth and good is meant. 'Stripping the tunic from those passing through in confidence' means depriving of their spiritual truths those who lead a life of simple goodness. 'Having [them] as enemy on account of the garment' means doing ill to them on account of the truth they think, when in fact no one ought to suffer harm on account of whatever he believes to be true, provided that he is governed by good, 1798, 1799, 1834, 1844.

[11] From all this it may now be seen what 'tunic' means in Matthew,

Jesus said, You shall not swear at all, neither by heaven, nor by the earth, nor by Jerusalem, nor by [your] head. Let your words be, Yes, yes; No, no; anything beyond this is from evil. ² If anyone wishes to drag you to court and take away your tunic, let him have your cloak also. Matthew 5:34-37, 40.

Anyone unacquainted with what the angelic state is like in the Lord's celestial kingdom cannot have any idea at all of what these the Lord's words imply. For they refer to the state of goodness and truth with those who are in the Lord's celestial kingdom, with whom all truth resides within, imprinted on their hearts. For the good of love to the Lord leads them to know all truth, so completely that they never engage in any reasoning about it, as those in the spiritual kingdom do. Therefore whenever truths are referred to they say simply, Yes, yes; or, No, no. Nor indeed in that kingdom do they even make mention of faith. Regarding the state of these angels, see the places referred to in 9277. From this it is now evident what the meaning is of the command that they must not swear at all; for 'swearing' means confirming truths, 3375, 9166, which is done in the spiritual kingdom by the use of reason and factual knowledge drawn from the Word. 'Dragging to court and wishing to take away the tunic' means arguing about truths and wishing to convince others that something is not true, 'tunic' meaning truth from a celestial origin; for [those who are celestial] leave every one with the truth he has and do not go on to reason with him.

[12] 'Tunic' again means truth from a celestial origin elsewhere in Matthew,

Jesus sent the twelve to preach the kingdom of heaven, saying, that they should not possess gold, or silver, or bronze in their belts, nor a bag for the road, nor two tunics, or [pairs of] shoes, or rods. Matthew 10:9-10.

All this served to represent that those with forms of good and truths received from the Lord possess no good or truth at all that originates in themselves, but that every truth and form of good they have comes from the Lord. The twelve disciples represented all whose forms of good and truths come from the Lord, and in the abstract sense represented all forms of the good of love and all truths of faith derived from the Lord, 3488, 3858 (end), 6397. Forms of good and truths that originate in the self and not in the Lord are meant by 'possessing gold, silver, and bronze in their belts' and by 'a bag'. But truths and forms of good coming from the Lord are meant by 'tunic, shoe, and rod', inner truth or truth from a celestial origin by 'tunic', outer truth or truth in the natural by 'shoe', 1748, 6844, and the power of truth by 'rod', 4876, 4936, 6947, 7011, 7026. By 'two tunics' however, 'two [pairs of] shoes, and two rods' are meant truths and their powers that originate both in the Lord and in the self. The fact that they were allowed to have one tunic, one pair of shoes, and one rod is clear in Mark 6:8-9, and Luke 9:2-3.

[13] Once it is known from all this what 'a tunic' means it is evident what 'the Lord's tunic' referred to in John means,

They took the garments and made four parts, a part for each soldier, and the tunic. And the tunic was without seam, woven from the top throughout. They said, Do not let us divide it, but let us cast lots for it, whose it may be - so that the Scripture might be fulfilled, saying, They divided My garments for themselves, and for My tunic they cast lots. The soldiers did these things. John 19:23-24; Psalms 22:18.

Is there anyone, thinking with reason that is to some extent enlightened, who cannot see that in all this Divine things were meant, and that if this had not been so none of it would have been prophesied in David? Yet no one can know what is meant without the internal sense, thus without knowledge gained from that sense no one can know what is meant by 'the garments', 'casting lots for' or 'dividing them', 'the tunic' and its being 'without seam' or 'woven from the top throughout', and 'the soldiers'. From the internal sense it is evident that truths are meant by 'garments', and Divine Truths by 'the Lord's garments'; 'casting lots for' and 'dividing them' pulling apart and dispersing them, 9093; and 'the tunic' Divine Truth on the spiritual level, emanating from the Divine Celestial, the same as is meant by 'Aaron's tunic' since Aaron represented the Lord, for which reason also its being 'without seam' or 'woven from the top throughout' has the same meaning as 'checkered' or 'woven', which describes Aaron's tunic. The tunic's not being divided was a sign that Divine Truth on the spiritual level, emanating directly from Divine Truth on the celestial level, could not be dispersed, because this truth is the inner truth of the Word, such as exists with angels in heaven.

[14] When it says that 'the soldiers did it' the meaning is that it was done by those who ought to have been fighting for truths, that is, the Jews themselves with whom the Word existed, but whose characters were nevertheless such that they would disperse it. For they had the Word, yet nevertheless did not wish to know from it that the Lord was the Messiah and Son of God who was to come. Nor did they wish to know anything of the inner meaning of the Word, only the outward, which they also drafted to serve their own loves, which were self-love and love of the world, and so to support their desires gushing out of those loves. These things are meant by dividing up the Lord's garments; for whatever they did to the Lord represented the state of Divine Truth and Good among them then, thus the way they treated God's truths was similar to that in which they were treating Him; for while in the world the Lord was Divine Truth itself, see the places referred to in 9199 (end), 9315 (end).

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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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