280. And the third animal had a face like a man. That this signifies the appearance in ultimates of the Divine guardianship and providence as to wisdom, is evident from the signification of the face of a man, as denoting the affection of truth, the face signifying affection, and man signifying one who receives Divine truth; and because his Rational is therefrom, by man is signified wisdom; for man was created that he might be rational and wise, by which he is distinguished from the brute animals; this is why man in the Word signifies wisdom. The reason why man signifies the affection of truth and at the same time wisdom is that the affection of truth, and wisdom, act as one. For he who is in the spiritual affection of truth, that is, who is affected with truth, or who loves truth because it is truth, is conjoined to the Lord, because the Lord is present in His own truths, and is His own truth with man; hence a man has wisdom, and hence he is a man. Some suppose that a man is a man from his face and his body, and that by these he is distinguished from the beasts; but they are in error; a man is a man from wisdom, therefore so far as any one is wise, so far is he a man. This is why those who are wise appear in heaven and in the light of heaven as men, graceful and beautiful according to their wisdom; whereas those who are not wise (and such are those who have no spiritual affection, but merely natural affection, in which a man is when he does not love truth for its own sake but for the sake of glory, honour and gain), these, in the light of heaven, do not appear as men, but as monsters in various forms (as may be seen in the work, Heaven and Hell 70, 72, 73-77, 80; and what wisdom is, and what non-wisdom, may be seen in the same, n. 346-365).

[2] That by man in the Word is signified the affection of truth, and thence wisdom, is evident from the following passages, as in Isaiah:

"O Lord, how long? He said, Until the cities shall be laid waste so that they shall be without an inhabitant, and the houses so that a man shall not be in them, and the land be utterly desolate; Jehovah shall remove man, and deserts shall be multiplied in the midst of the land" (6:11, 12).

These things are not said of the laying waste of the land, that there should be no more any cities or houses therein, and that these should be without inhabitant, and without man; but they are said of the laying waste of good and truth in the church. By cities are there signified the truths of doctrine; by inhabitant is signified the good of doctrine; by houses are signified the interior things of man's mind; and by man the spiritual affection of truth and thence wisdom. This is signified by the houses being laid waste that there be no man in them; by the land which shall be utterly desolate, is signified the church; hence it is evident what is signified by removing man, and by multiplying deserts in the midst of the land; a desert signifies where there is no good because no truth.

[3] In the same:

"I will make a man (vir homo) more rare than pure gold; and a man (homo) than the gold of Ophir" (13:12).

By a man (vir homo) is signified intelligence, and by a man (homo) wisdom; and that these were about to cease is signified by its being said that they shall be made rare. Intelligence is distinguished from wisdom by this, that intelligence is the understanding of truth such as the spiritual man has, and wisdom is the understanding of truth such as the celestial man has; the understanding of the latter being from the will of good. It is therefore evident what is signified by man (vir homo), and what by man (homo), in the above passage.

[4] Again:

"The inhabitants of the earth are burned up, and few men are left" (24:6).

By the inhabitants of the earth, are signified the goods of the church, and these are said to be burned up when the loves of self and of the world begin to reign; and that in such case the spiritual affection of truth, and of wisdom thence derived, would cease is signified by few men being left.

[5] Again:

"The highways lie waste; he that traverses the way hath ceased; he hath rendered the covenant vain, he hath despised the cities, he regardeth not man" (33:8).

The devastation of the church is also here spoken of; the highways which lie waste, and he that traverses the way, who has ceased, signify that the goods and truths which lead to heaven were no more; the covenant being rendered vain, signifies that, there was no conjunction with the Lord; he hath despised the cities signifies that they spurn doctrine; he regardeth not man, signifies that they make no account of wisdom.

[6] In Jeremiah:

"I beheld the earth, and, lo, it was empty and void; and the heavens, and they had no light. I beheld, and, lo, there was no man, and all the birds of the heavens were fled" (4:23, 25).

That the earth as being empty and void is not here meant, nor the heavens as having no light, nor that there was no man upon the earth, nor that all the birds of heaven were fled, is evident; but the true import of these things can be evident only from the spiritual sense of the Word. In that sense, by the earth is signified the church; being empty and void signifies its being destitute of good and truth; by the heavens, where there is no light, are signified the interiors of man's mind, which are the receptacles of the light of heaven; the light which is not there denotes the Divine truth and wisdom therefrom: therefore it is said, "I beheld, and, lo, there was no man;" by the birds of heaven which were fled are signified the Rational and Intellectual.

[7] In the same:

"Behold the days come, saith Jehovah, when I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast" (31:27).

By the house of Israel and the house of Judah is signified the church as to truth and good; by the seed of man and the seed of beast are signified the spiritual affection of truth and the natural affection of the same. For when man and beast are mentioned in the Word they signify what is spiritual and what is natural, or what is internal and what is external (as may be seen, Arcana Coelestia 7424, 7523, 7872).

[8] In Zephaniah:

"I will consume man and beast, I will consume the bird of the heavens and the fish of the sea; I will cut off man from the surfaces of the earth" (1:3).

To consume man and beast, denotes the spiritual affection of truth and the natural affection of the same; to consume the bird of the heavens and the fish of the sea denotes spiritual truths and natural truths; and to cut off man from the surfaces of the earth denotes the affection of truth and wisdom.

[9] In Ezekiel:

"Ye, my flock, the flock of my pasture; ye are man, I am your God" (34:31).

The flock of the pasture signifies spiritual good and truth; the pasture denotes the reception thereof from the Lord; hence it is said, "ye are man, I am your God," man denoting the spiritual affection of truth, and wisdom.

[10] In the same:

"Behold, I am with you, and I will have respect unto you, and ye shall be tilled and sown; then I will multiply man upon you, all the house of Israel, even the whole of it; and the cities shall be inhabited, and the wastes shall be builded; I will cause man to walk upon you, even my people Israel. Thus saith the Lord Jehovih, Inasmuch as ye say, Thou art consuming man and hast bereaved thy peoples, therefore thou shalt not consume man any more," and thy sword shall not bereave any more, "the devastated cities shall be full of the flock of man" (36:9-14, 38).

The subject here treated of is the restoration of the church. By Israel is signified the spiritual church, or the church that is in spiritual good, which is the good of charity; this church is here called man from the spiritual affection of truth, which constitutes the church; wherefore it is said:

"I will multiply man upon you, all the house of Israel. I will cause man to walk upon you, even my people Israel."

By the waste cities being filled with the flock of man is signified that the doctrines of the church shall be full of spiritual truths; by the sword which shall not bereave any more is signified that falsity shall no more destroy truth.

[11] In the same prophet:

"Thy mother is a lioness; she lay down among lions, one of her whelps rose up, which learned to catch the prey, it devoured men" (19:2, 3, 6).

Mother denotes the church, in this case the church perverted; the falsity of evil destroying truth is signified by the lioness lying down among lions; by her whelp which learned to catch the prey, and which devoured men, is signified the primary falsity of their doctrine, which destroyed truths and consumed every affection thereof. These things are said concerning the princes of Israel, by whom are signified primary truths, but here, in an opposite sense, primary falsities.

[12] In Jeremiah:

"Hazor shall become a dwelling for dragons, a desolation even for an age; there shall not dwell there a man (vir), nor a son of man (homo) abide in her" (49:33).

Here the subject is the church which is in falsities, and in no truths. Hazor signifies the knowledges (cognitiones) of truth; and the knowledges (cognitiones) of falsity are signified by a dwelling for dragons; that there is consequently no truth, or doctrine of truth is signified by there shall not dwell there a man, nor a son of man abide in her; man denotes truth, and the son of man the doctrine of truth.

[13] Again, in the Apocalypse:

"He measured the wall" of the Holy Jerusalem, "an hundred and forty and four cubits, the measure of a man, that is, of an angel" (21:17).

No one can understand what is signified by the wall of the holy Jerusalem being an hundred and forty and four cubits, and by this being the measure of a man, that is, of an angel, unless he knows the signification of the holy Jerusalem, of its wall, of the number 144, also of a man, and of an angel. The holy Jerusalem signifies the church as to doctrine; wall signifies truth defending; the number 144, signifies all truths from good in the aggregate; man signifies the reception of these from affection, and an angel signifies the same; it is therefore said to be the measure of a man, that is, of an angel, measure signifying quality. From these considerations it is evident how these words are to be spiritually understood. (These things may be seen more clearly explained in The Doctrine of the New Jerusalem, n.1.)

[14] Because by man is signified the spiritual affection of truth, and thence wisdom, therefore by man is also signified the church, because the church with man is a church from the spiritual affection of truth and of wisdom therefrom.

From this it is evident that man in the first chapter of Genesis, signifies the church which was the first and the most ancient on this earth; this is meant by Adam, or man (homo). The establishment of that church is described in the first chapter by the creation of the heaven and the earth, its intelligence and wisdom, are signified by paradise, and its fall is described by man's eating of the tree of knowledge.

[15] But by man in the highest sense, is meant the Lord Himself, because from Him are heaven and the church, and also the spiritual affection of truth and wisdom with every one of those who constitute heaven and the church. This is why, in the highest sense, the Lord alone is man, and that others, in both the natural and the spiritual worlds, are so far man as they receive from Him truth and good, thus so far as they love the truth and live according to it. Hence also it is that the whole angelic heaven appears as one man, and also each society there; and hence also it is that the angels appear in a perfect human form (concerning these things more may be seen in the work, Heaven and Hell 59-67, 68-72, 73-77, 87-102).

[16] It is for this reason that the four cherubim, by which are signified the guardianship and providence of the Lord lest the higher heavens should be approached except by the good of love, were seen as men, although they had each four faces; and also that the Lord was seen above them as a man. That the four cherubim were seen as men, is evident in Ezekiel:

"This was the aspect" of the four animals, "they had the likeness of a man, but four faces to each" (1:5, 6).

Similarly the two cherubim over the mercy seat were, as to the face, like men. Again, that the Lord was seen above the cherubim as a man, is expressly affirmed by the same prophet:

"Above the expanse which was over the head" of the cherubim, "as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of a throne, a likeness as it were the appearance of a man upon it above" (1:26).

8427. 'And in the morning you will see the glory of Jehovah' means that at the beginning of a new state the arrival of the Lord is going to take place. This is clear from the meaning of 'the morning' as the beginning of a new state, dealt with immediately above in 8426; and from the meaning of 'the glory of Jehovah' as the presence and the arrival of the Lord. The reason why 'the glory' means the presence and the arrival of the Lord is that in the highest sense 'glory' is the Divine Truth which emanates from the Lord; and Divine Truth appears before angels' eyes as the light and splendour from the Sun, which is the Lord. For the meaning of 'the glory' as Divine Truth emanating from the Lord, see 5922, 8267; for its meaning intelligence and wisdom that belong to Divine Truth, 4809; and its consequently meaning the internal sense of the Word, since that sense is Divine Truth in glory, 5922.

[2] It says that in the morning they are going to see the glory of Jehovah because sunrise and its accompanying light (which in heaven brings light to angels' eyes, to both their outward and their inward sight) consequently the presence and arrival of the Lord (who is the Sun of heaven) corresponds to morning time on earth and is meant here by 'the morning'. The light from the sun then, which is Divine Truth emanating from the Lord, and for that reason is the Lord, is 'the glory'. From this it is evident that 'the glory' means the presence and arrival of the Lord. The fact that these are meant by 'the glory' is also evident from a number of places in the Word, such as in Moses,

The cloud covered the mountain, and the glory of Jehovah dwelt over Mount Sinai. And the cloud covered it six days. The sight of the glory of Jehovah was like a devouring fire on the top of the mountain, before the eyes of the children of Israel. Exodus 24:15-18.

Plainly, the presence of Jehovah, that is, of the Lord, appearing as a cloud and as fire on the mountain, is here called 'the glory of Jehovah'.

In the same author,

The cloud covered the tent of meeting, and the glory of Jehovah filled the tabernacle. Nor could Moses enter the tent of meeting, because the cloud dwelt over it, and the glory of Jehovah filled the tabernacle. Exodus 40:34-35.

Here also the Lord's presence, appearing as a cloud, is called 'the glory'.

[3] In the same author,

Moses and Aaron entered the tent of meeting; and they came out and blessed the people. At that time the glory of Jehovah appeared to the whole people. Leviticus 9:23-24.

In the same author,

The glory of Jehovah appeared in the tent of meeting before all the children of Israel. Numbers 14:10-12.

Likewise in Numbers 16:19, 42. In the first Book of Kings,

The cloud filled the house of Jehovah, so that the priests could not stand to minister because of the cloud; for the glory of Jehovah filled the house of Jehovah. 1 Kings 8:10-11.

In John,

The temple was filled with smoke from the glory of God and from His power, so that no one was able to enter the temple. Revelation 15:8.

In the same book,

He showed me the great city, the holy Jerusalem, coming down out of heaven from God, having the glory of God. The city has no need of the sun or of the moon to shed light in it; the glory of God gives it light, and its lamp is the Lamb. Revelation 21:10-11, 23.

Here 'the glory of God' plainly stands for light from the Lord, which is Divine Truth emanating from Him, and so is the presence of the Lord since the Lord is present in Truth coming from Him.

[4] The fact that 'the glory of Jehovah' means His presence is clear yet again in Moses,

Moses said to Jehovah, Show me, I beg You, Your glory He said to him, I will cause all My goodness to pass by before you. And when My glory passes by, it will happen, that I will put you in a cleft of the rock and cover My hand over you until I have passed by. But when I take My hand away you will see My back parts, and My face will not be seen. Exodus 33:18-end.

Here also 'Jehovah's glory' plainly stands for His presence. In Matthew,

The disciples said to Jesus, Tell us, what will be the sign of Your coming? Jesus said, Then the sign of the Son of Man will appear, and they will see the Son of Man coming in the clouds of heaven with power and glory. Matthew 24:3, 30.

The subject here is the final period of the former Church and the first of the new. 'The Son of Man' is God's truth emanating from the Lord; 'the clouds of heaven' are the Word in the sense of the letter, and 'power and glory' are the internal sense, thus Divine Truth which will be visible then. 'The Lord's coming' stands for the acceptance of God's truth by those belonging to the new Church and the rejection of it by those belonging to the old Church, see 4060 (end).

[5] The fact that the Lord in respect of Divine Truth is meant by 'the glory' is clear in Isaiah,

The voice of one crying in the wilderness, Prepare the way of Jehovah. The glory of Jehovah will be revealed, and all flesh will see it together. Isaiah 40:3, 5.

This refers to the Lord, who is 'the glory'. In John,

The Word became flesh and dwelt among us; and we saw His glory. glory as of the Only Begotten from the Father, full of grace and truth. John 1:14

In the same gospel,

These things Isaiah said when he saw His glory and spoke of Him. John 12:41.

Here 'glory' stands for the Lord. Similarly in Moses,

I am the Living One, and the whole earth will be filled with the glory of Jehovah. Numbers 14:21.

Here 'the glory of Jehovah' stands for the Coming or arrival of the Lord, and for enlightenment by Divine Truth emanating from Him.

[6] 'Glory' stands for the Lord's Divinity in Isaiah,

I am Jehovah, that is My name; and My glory I will not give to another. Isaiah 42:8.

In Mark,

... when the Son of Man comes in the glory of His Father with the holy angels. Mark 8:38.

In Luke,

Ought [not] Christ to have suffered these things and to enter into His glory? Luke 24:26.

Since 'the glory of Jehovah' means the Lord in respect of Divine Truth, 'the glory' also means the Divine Wisdom and Intelligence that belong to Divine Truth emanating from the Lord. Wisdom and intelligence from God are meant by the glory in Ezekiel 1:28; 8:4; 9:3; 10:4, 18-19; 11:22-23; and there it is represented by 'a rainbow' such as one sees in a cloud.