10574.“摩西说，求你使我看见你的荣耀”表在外在层面上对里面的神性真理的洞察。这从“摩西”的代表，以及“使看见”和“耶和华的荣耀”的含义清楚可知：“摩西”在此是指教会、敬拜和圣言的外在，这外在不像与这个民族本身同在时那样与内在如此分离（参看10563，10571节）；“使看见”是指洞察（2150，3764，4567，4723，5400节）；“耶和华的荣耀”是指圣言的内在（参看创世记18章序言，以及5922，9429节）。由此明显可知，“摩西说，求你使我看见你的荣耀”表示对圣言、教会和敬拜的外在里面的内在的洞察。
这些话的意思也可从本章前几节经文看出来，因为那里在内义上所论述的主题是以色列民族，以及这一事实：教会不可能建立在他们中间，因为他们不能接受任何内在之物。接受教会的内在就是接受来自天堂的神性真理，由此接受天堂之爱。由于这就是内义上的主题，然而摩西又坚持耶和华把他们领进迦南地，而领进迦南地表示教会的建立，所以现在摩西说“使我看见你的荣耀”，因此，这句话表示在外在层面上对里面的神性真理的洞察。
“耶和华的荣耀”表示诸如摩西不能洞察到的那种神性，这一点从本章接下来的经文很清楚地看出来，在那里，经上说他“不得见耶和华的面”（祂的荣耀在那里就是被如此称呼的），祂经过之后，摩西可以得见祂的背，而是从岩石缝中得见的；以此表示他只会洞察教会、敬拜和圣言的外在事物，不会洞察内在事物。“耶和华的荣耀”就具有这种含义，这一点从以下事实明显看出来：经上有几次他们“看见耶和华的荣耀”，而事实上，当时被如此称呼的只是在西乃山上、在会幕之上或之内的云彩（参看出埃及记16:10；24:16，17；40:34，35；民数记16:42；以及别处）。在这些经文中，被称为“耶和华的荣耀”的“云”表示教会、敬拜和圣言的外在，或圣言的字义（参看创世记18章序言，以及4060，4391，5922，6343e，6752，8106，8781，9430，10551节）。
“耶和华的荣耀”之所以表示圣言、教会和敬拜的内在，是因为诸如存在于天堂中的从主发出的神性真理就是耶和华的荣耀；事实上，从主发出的神性真理在那里显为光。主在这光中的显现就是“耶和华的荣耀”在真正意义上所表示的；主的显现是指那里来自主的一切事物，这些事物是不计其数的，被通称为“属天的”和“属灵的”。“耶和华的荣耀”之所以表示圣言、教会和敬拜的内在，是因为它住在这光中。然而，外在住在世界的光中，这就是为何在圣言中，“云”表示外在。由此明显可知圣言的内义就是“荣耀”。
由此可见在下列经文中，“耶和华的荣耀”和“祂的光”表示什么，如以赛亚书：
兴起！发光！因为你的光已经来到！耶和华的荣耀已升起来照耀你。看哪！黑暗遮盖大地，幽暗遮盖万民。但耶和华要升起来照耀你，祂的荣耀要彰显在你身上。列族要走近你的光，列王要走近你升起的光辉。你的日头不再下落，你的月亮也不退缩，因为耶和华必作你永远的光。（以赛亚书60:1-3，20）
这论及主的降临；“光”表示从主发出的神性真理；“祂的荣耀”和“祂升起的光辉”表示出现在这光中的关于主，以及对主的信和爱的一切；“遮盖大地和万民的黑暗和幽暗”表示信和爱的模糊；因为这些话论及建立在外邦人当中的教会。由此可推知要升起和彰显，并且列族和列王要走近的光和荣耀表示关于主，以及源于祂的对祂的信和爱的神性真理。
同一先知书：
我耶和华凭公义召你，使你作众民的约，作列族的光。我是耶和华，这是我的名；我必不将我的荣耀归给别人。（以赛亚书42:6，8）
这也论及主，祂被称为“列族的光”，是因为祂是一切神性真理的源头，被称为“耶和华的荣耀”，是因为祂是一切信和爱的对象。又：
你的光就必暴发如破晓；你的公义必在你前面行，耶和华的荣耀必召集你们。（以赛亚书58:8）
此处的意思是一样的。
又：
你们要与耶路撒冷一同欢喜，因她荣耀的光辉而快乐。（以赛亚书66:10，11）
“耶路撒冷”在此和在别处一样，都表示教会；“她荣耀的光辉”表示源于主的对真理的爱。撒迦利亚书：
我要作耶路撒冷四围的火墙，并要作她中间的荣耀。（撒迦利亚书2:5）
这也论及表示教会的耶路撒冷；“她中间的荣耀”表示构成信和爱的真理和良善的一切事物方面的主自己。显而易见，在上述经文中，“荣耀”表示本质上属于神性之光的事物。
在启示录同样是这样：
圣耶路撒冷有神的荣耀，它的光辉如同极贵的宝石。神的荣耀必光照它，又有羔羊为城的灯。得救的列族要在祂的光里行走，地上的君王必将自己的荣耀、尊贵归与那城。城门白昼总不关闭，在那里原没有黑夜。他们必将列族的荣耀、尊贵归与那城。（启示录21:10，11，23-25）
“圣耶路撒冷”在此表示将取代当今教会的教会。构成教会的事物，也就是构成源于主的对主之信和爱的事物，被描述为那里的光和荣耀。由于“荣耀”表示光的事物，故经上说“神的荣耀必光照它”。人若把这些经文仔细斟酌一下，认真思考它们在真正说什么，不要只局限于文字，就能看出包含在这段描述中的一切事物都表示诸如属于教会的那类事物。但内义教导每个具体细节表示什么，因为在圣言中，没有一句话，甚至没有一个音节是没有意义的。
路加福音：
我的眼睛已经看见你的救恩，就是你在万民面前所预备的，是照亮列族的光，又是你民以色列的荣耀。（路加福音2:30-32）
这些话出现在西面对出生之后的主的预言中。“照亮列族的光”表示从主发出的神性真理，“民以色列的荣耀”表示主在那些接受的人当中所揭示的一切，就是关于祂自己，以及对祂的信和爱的一切。祂所揭示的这一切被称为“荣耀”，是因为它显现在天堂和那里的光中，这光就是神性真理。“以色列人”表示那些信主爱主的人。
“光”表示神性真理方面的主，属于光的“荣耀”也是，这一点从主自己在约翰福音中的话明显看出来：
他们爱人的荣耀，过于爱神的荣耀。我作为光，到世界上来，叫凡信我的，不住在黑暗中。（约翰福音12:43，46）
同一福音书：
太初有圣言，圣言与神同在，圣言就是神。祂是真光，照亮一切来到世上的人。圣言成了肉身，住在我们中间；我们也见过祂的荣耀，正是父独生子的荣耀。（约翰福音1:1，9，14）
“圣言”表示神性真理，“光”也是；“荣耀”表示呈现在这光里面的关于主的一切。
之所以从圣言中引用这些经文，是因为在这些经文中，经上一起提到“荣耀”和“光”，引用它们是为了让人们知道，“光”表示来自主的神性真理，因而表示神性真理方面的主，“荣耀”表示属于光的一切事物，因而表示源于构成天使，以及以信和爱接受主的世人所拥有的聪明和智慧的神性真理的一切事物。别处的“荣耀”所表相同，如下列经文，约翰福音：
愿我在哪里，他们也同我在哪里，叫他们看见我的荣耀。（约翰福音17:24）
路加福音：
基督这样受害，又进入祂的荣耀，岂不是应当的吗？（路加福音24:26）
马太福音：
那时，人子的兆头要显现，地上的众支派都要哀哭；他们要看见人子，有能力，有大荣耀，驾着天上的云降临。（马太福音24:30）
“云”在此表示诸如在世界的光中，因而在世人中间那样的神性真理，“荣耀”表示诸如在天堂的光中，因而在天使中间那样的神性真理。“云”和“荣耀”因表示神性真理，故也表示圣言的两种意义，即外在意义和内在意义；“云”表示外在意义，“荣耀”表示内在意义。此外，在世界的光中看到的东西，相比在天堂的光中看到的东西，就是一片云。“云”就具有这些含义（可参看创世记18章序言，以及4060，4391，5922，6343e，6752，8106，8443，8781，9430，10551节）。
这解释了为何在圣言中，“云”也被称为“荣耀”，如下列经文，出埃及记：
耶和华的荣耀在云中显现。（出埃及记16:10）
另一处：
耶和华的荣耀住在西乃山上，云彩遮盖山六天。耶和华荣耀的景象在山顶上，在以色列人眼前，就像吞噬的烈火。（出埃及记24:16，17）
又：
云彩遮盖会幕，耶和华的荣耀就充满了居所。摩西不能进去，因为云彩住在它上面，并且耶和华的荣耀充满了居所。（出埃及记40:34，35）
民数记：
会众聚集攻击摩西、亚伦的时候，向会幕观看，看哪，有云彩遮盖了它，耶和华的荣耀显现。（民数记16:42）
列王纪上：
有云充满耶和华的房屋，因着那云的缘故，祭司们都不能站着供职，因为耶和华的荣光充满了耶和华的房屋。（列王纪上8:10，11）
启示录：
殿中充满了烟和神的荣耀。（启示录15:8）
由于神性以云的形式显现，所以“云”表示神性存在；哪里有神性存在，哪里就有神性真理。没有神性真理，神性不会显现，因为神性住在它里面并构成它。这就是为何在这些经文中，云被称为“荣耀”；这荣耀也无法以任何其它方式被以色列民族看见，因为他们的兴趣只在于没有任何内在之物的外在事物（6832，8814，8819，10551节）。然而，“云”和“荣耀”就像世界的光和天堂的光，或圣言的字义和内在，或人类的灵魂和天使的智慧那样彼此有别。由此可见“摩西说，求你使我看见你的荣耀”表示一个请求，即请求将里面的神性指给他看。由于摩西代表教会、敬拜和圣言的外在，所以也表示在外在层面上对里面的神性真理的洞察。
Potts(1905-1910) 10574
10574. And he said, Make me see I pray Thy glory. That this signifies the noticing of internal Divine truth in the external is evident from the representation of Moses here as being the external of the church, of worship, and of the Word, not so separate from the internal as with the nation itself (see n. 10563, 10571); from the signification of "making see" as being to take notice (n. 2150, 3764, 4567, 4723, 5400); and from the signification of "the glory of Jehovah" as being the internal of the Word (of which in the preface to Genesis 18, and n. 5922, 9429). From this it is evident that by "Moses said, Make me see I pray Thy glory" is signified the noticing of the internal in the external of the Word, of the church, and of worship. [2] That these things are signified by the above words can also be seen from the preceding verses of this chapter, for the subject treated of there in the internal sense is the Israelitish nation, and that the church could not be instituted with it, for the reason that they could not receive anything internal. To receive the internal of the church is to receive Divine truth from heaven, and thereby heavenly love. As this is treated of in the internal sense, and yet Moses insisted that Jehovah should bring them into the land of Canaan, whereby is signified the setting up of the church, therefore now Moses says, "Make me see Thy glory," by which is therefore signified the noticing of internal Divine truth in the external. [3] That by "the glory of Jehovah" is meant such a Divine as could not be noticed by Moses, is very evident from the verses which follow in this chapter, where it is said that he "could not see the faces of Jehovah" - so is His glory there called out that after He had passed by he should see His back parts, and this from a cleft of the rock; by which is signified that he would take notice only of the external things of the church, of worship, and of the Word, but not of the internal things. That such is the signification of "the glory of Jehovah" is evident from the fact that it is sometimes said that they "saw the glory of Jehovah" when it was a cloud that was so called, as upon Mount Sinai, and over the Tent, and in it (see Exod. 16:10; 24:16, 17; 40:34, 35; Num. 16:42; and elsewhere). By the "cloud" in these passages, which was called "the glory of Jehovah," is signified the external of the church, of worship, and of the Word; or the sense of the letter of the Word (see the preface to Genesis 18, and n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551). [4] The reason why "the glory of Jehovah" signifies the internal of the Word, of the church, and of worship, is that the Divine truth proceeding from the Lord, such as it is in heaven, is "the glory of Jehovah;" for the Divine truth proceeding from the Lord appears there as light; and the appearance of the Lord in this light is what is meant in the genuine sense by "the glory of Jehovah." By the appearance of the Lord are meant all things there which are from the Lord, which are innumerable, and are called by the general term "celestial and spiritual." That the internal of the Word, of the church, and of worship, is signified by "the glory of Jehovah," is because it is in this light: but the external is in the light of the world, and therefore this is signified in the Word by a "cloud." From this it is now evident that the internal sense of the Word is the "glory." [5] From all this it can now be seen what is signified by "the glory of Jehovah," and by His "light," in the following passages; as in Isaiah:
Arise, shine; for thy light is come, and the glory of Jehovah is risen upon thee. Behold darkness covereth the earth, and thick darkness the peoples; but Jehovah shall arise upon thee, and His glory shall be seen upon thee. The nations shall walk to thy light, and kings to the brightness of thy rising. Thy sun shall no more go down, and thy moon shall not be withdrawn, for Jehovah shall be unto thee an everlasting light (Isa. 60:1-3, 20). The coming of the Lord is here treated of; the "light" denotes the Divine truth proceeding from the Lord; and "His glory," and "the brightness of His rising," denote all that which appears in this light concerning the Lord, and concerning faith and love to Him; "the darkness and thick darkness which cover the earth and the peoples," denote the obscurities of faith and of love; for these words are said of the setting up of the church among the nations. Hence it follows that by "the light and the glory which were to arise and were to be seen, and to which they should walk," are signified Divine truths concerning the Lord and concerning faith and love to Him from Him. [6] Again:
I, Jehovah, have called thee in righteousness, and have given thee for a covenant to the people, for a light of the nations; I am Jehovah; this is My name; and My glory will I not give to another (Isa. 42:6, 8). Here also the Lord is treated of, who is called "the light of the nations" because from Him is all Divine truth; and He is called "the glory of Jehovah" because in Him is everything of faith and of love. Again:
Thy light shall break forth as the dawn; My righteousness shall walk before thee; the glory of Jehovah shall gather thee (Isa. 58:8);
where the meaning is similar. [7] Again:
Rejoice ye with Jerusalem, be ye delighted with the brightness of her glory (Isa. 66:10, 11). "Jerusalem" in this passage, as in others, denotes the church; and "the brightness of her glory" denotes the love of truth from the Lord. In Zechariah:
I will be to them a wall of fire round about, and I will be the glory in the midst of her (Zech. 2:5);
speaking here also of Jerusalem, which denotes the church; "the glory in the midst of her" denotes the Lord Himself as to all things of truth and good, which are of faith and love. It is evident that by "glory" in the above passages are meant those things which belong to Divine light. [8] In like manner as in John:
The holy Jerusalem had the glory of God; and her luminary was like unto a stone most precious. The glory of God did lighten it, and the lamp thereof is the Lamb. And the nations which are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it. And the gates thereof shall not be shut by day, for there shall be no night there (Rev. 21:10, 11, 23-25). "The holy Jerusalem" here denotes the church which will succeed that of this day. The things that belong to the church, and which are of faith in and love to the Lord from the Lord, are described by the "luminary," by the "light," and by the "glory." As by "glory" are meant the things of the light, it is said that "the glory of God shall lighten it." Everyone who reflects and who looks at the things themselves, and does not stick in the mere words, can see that by all these things are signified such as belong to the church; but the internal sense teaches what is signified by each particular; for in the Word nothing is said in vain, not even a syllable. [9] In Luke:
Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for the unveiling of the nations, and the glory of Thy people Israel (Luke 2:30-32). These words occur in the prophecy of Simeon concerning the Lord who was then born; "a light for the unveiling of the nations" denotes the Divine truth proceeding from the Lord; and "the glory of Thy people Israel" denotes all that which was revealed by the Lord concerning Himself, and concerning faith in and love to Him with those who receive. All this is called "glory" because it appears in heaven and in the light there, which light is Divine truth. By "the sons of Israel" are meant those who are in faith and love to the Lord. [10] That "the light," denotes the Lord as to Divine truth, and that so also does "the glory" which is of the light, is evident from the words of the Lord Himself in John:
They loved the glory of men more than the glory of God. I am come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:43, 46). In the beginning was the Word, and the Word was with God, and God was the Word. That was the true Light, which enlighteneth every man that cometh into the world. And the Word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only-begotten of the Father (John 1:1, 9, 14). "The Word" denotes the Divine truth, and so also does "the Light;" and "the glory" denotes all that which appears concerning the Lord in this light. [11] These passages have been quoted from the Word because in them "the glory" and "the light" are mentioned together, and they have been quoted to the end that it may be known that "the light" denotes the Divine truth from the Lord, thus the Lord Himself as to Divine truth; and that "the glory" denotes everything which is of the light, consequently everything from Divine truth which makes intelligence and wisdom with the angels, and with men who receive the Lord in faith and love. The like is signified by "glory" elsewhere, as in these passages:
I will that where I am, they also may be with Me; that they may see My glory (John 17:24). Ought not Christ to suffer this, and to enter into His glory? (Luke 24:26). Then shall appear the sign of the Son of man; and then shall all the tribes of the earth wail, and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30). [12] By the "clouds" here is meant Divine truth such as it is in the light of the world, thus such as it is with men; and by "glory" is meant Divine truth such as it is in the light of heaven, thus such as it is with the angels. And as Divine truth is meant by "cloud" and by "glory," therefore the Word is meant in respect to the external sense and to the internal sense; in respect to the external sense by "cloud," and in respect to the internal sense by "glory." Moreover, that which appears in the light of the world is a cloud relatively to that which appears in the light of heaven. (That a "cloud" has this signification may be seen in the preface to Genesis 18, and n. 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781, 9430, 10551.) [13] From this it is that a cloud also is called "glory" in the Word; as in these passages:
The glory of Jehovah appeared in the cloud (Exod. 16:10). The glory of Jehovah dwelt upon Mount Sinai, and the cloud covered it six days. But the appearance of the glory of Jehovah was like a devouring fire on the head of the mountain before the eyes of the sons of Israel (Exod. 24:16, 17). The cloud covered the Tent of meeting, and the glory of Jehovah filled the Habitation. And Moses was not able to enter, because the cloud dwelt thereon and the glory of Jehovah filled the Habitation (Exod. 40:34, 35). When the assembly was gathered together against Moses and against Aaron, and looked toward the Tent of meeting, behold the cloud covered it, and the glory of Jehovah appeared (Num. 16:42). 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 and the glory of God (Rev. 15:8). [14] As the Divine appeared like a cloud, therefore by a "cloud" is signified the Divine presence, and where the Divine presence is, there is the Divine truth, for without this truth the Divine does not appear, because it is in it, and is it. Hence it is that in these passages a cloud is called "glory," nor could it appear otherwise to the Israelitish nation, because they were in external things without what is internal (n. 6832, 8814, 8819, 10551). Nevertheless "cloud" and "glory" are distinguished from each other as are the light of the world and the light of heaven, or as are the sense of the letter of the Word and its internal sense, and as are human wisdom and angelic wisdom. From all this it can now be seen that by Moses saying, "Make me see I pray thy glory" is signified that the internal Divine might be shown him; and as Moses represented the external of the church, of worship, and of the Word, there is signified the noticing of internal Divine truth in this external.
Elliott(1983-1999) 10574
10574. 'And he said, Cause me, I beg you, to see Your glory' means discernment on the external level of Divine Truth within. This is clear from the representation of 'Moses' here as the external aspect of the Church, worship, and the Word which was not so separate from the internal as it was with that nation, dealt with in 10563, 10571; from the meaning of 'causing to see' as discerning, dealt with in 2150, 3764, 4567, 4723, 5400; and from the meaning of 'Jehovah's glory' as the internal sense of the Word, dealt with in the Preface to Genesis 18, and in 5922, 9429. From all this it is evident that 'Moses said, Cause me, I beg You, to see Your glory' means discernment of what exists internally within the external aspects of the Word, the Church, and worship.
[2] This meaning of those words may also be recognized from what has gone before in this chapter, for there the subject in the internal sense is the Israelite nation and the fact that the Church could not be established among them, because they were incapable of receiving anything internal. Reception of what constitutes the Church internally consists in receiving Divine Truth from heaven, and heavenly love thereby. Since that is the subject in the internal sense, and yet Moses was insistent that Jehovah should lead them into the land of Canaan, by which the establishment of the Church is meant, Moses now says, 'Cause me to see Your glory', by which discernment on the external level of Divine Truth within is therefore meant.
[3] By 'Jehovah's glory' is meant that which is Divine but such as Moses was incapable of discerning. This is perfectly clear from what follows in the present chapter. In those verses it says that he could not see Jehovah's face, as His glory is called there, but that after He had passed through he would see His back parts, and that he would do so from the cleft of the rock, meaning that he would discern only the external things of the Church, worship, and the Word, and not the internal ones. That 'Jehovah's glory' has this kind of meaning is evident from its being stated several times that they saw Jehovah's glory, when it was in fact a cloud positioned over Mount Sinai, or else over or within the tent, that was being called such, see Exod 16:10; 24:16,17; 40:34,35; Num 16:42; and elsewhere. 'The cloud' in these places, which was called 'the glory of Jehovah', means the outward form that the Church, worship, and the Word take, or the literal sense of the Word, see Preface to Genesis 18, and 4060, 4061, 5922, 6343(end), 6752, 8106, 8781, 9430, 10551.
[4] The reason why 'Jehovah's glory' means the inner substance of the Word, the Church, and worship is that Divine Truth emanating from the Lord, as it exists in heaven, constitutes Jehovah's glory; for Divine Truth emanating from the Lord is seen there as light. The Lord's appearance within that light is what is meant in the truest sense by 'Jehovah's glory'; and by the Lord's appearance one should understand all the things there which come from the Lord, which are countless and are referred to by the general terms 'celestial' and 'spiritual'. The reason why the inner substance of the Word, the Church, and worship is meant by 'Jehovah's glory' is that it dwells in that light. The outward form however dwells in the light of the world, which is why that outward form is meant in the Word by 'the cloud'. From this it is evident that the internal sense of the Word is 'the glory'.
[5] From all this it may now become clear what is meant in the following places by 'the glory of Jehovah' and by His 'light', as in Isaiah,
Arise, shine, for your light has come, and the glory of Jehovah has risen upon you. 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. Nations will walk to Your light, and kings to the brightness of Your rising. Your sun will no longer go down and Your moon will not be withdrawn, for Jehovah will be to You an everlasting light. Isa 60:1-3,20.
This refers to the Lord's Coming. 'Light' here means the Divine Truth emanating from the Lord, and 'His glory' and 'the brightness of His rising' mean everything visible in that light which has regard to the Lord, and to faith in Him and love to Him. 'The darkness' and 'the thick darkness' which are 'covering the earth and the peoples' mean the dimness of faith and love, for these words are used of the Church to be established among the gentiles. From this it follows that the light and glory which will arise and be seen, and to which nations and kings will walk, means Divine Truths regarding the Lord, and regarding faith in Him and love to Him, which are derived from Him.
[6] In the same prophet,
I Jehovah have called You in righteousness, and have givena You as a covenant of the peopleb, a light of the nations. I am Jehovah, that is My name; My glory I will not give to another. Isa 42:6,8.
This too refers to the Lord, who is called 'a light of the nations' because He is the source of all Divine Truth, and 'Jehovah's glory' because He is the object of all faith and love. In the same prophet,
Your light will break forth like the dawn; your righteousness will walk before you, the glory of Jehovah will gather you up. Isa 58:8.
Here the meaning is similar.
[7] In the same prophet,
Rejoice with Jerusalem, be delighted by the splendour of herc glory. Isa 66:10,11.
'Jerusalem' here as in other places means the Church, and 'the splendour of her glory' the love of truth derived from the Lord. In Zechariah,
I will be to her a wall of fire round about, and I will be for glory in the midst of her. Zech 2:5.
This as well refers to Jerusalem, meaning the Church. 'Glory in the midst of her' means the Lord Himself in respect of all the aspects of truth and good that constitute faith and love. Here it is self-evident that 'glory' is used to mean the things that belong intrinsically to Divine light.
[8] The same is so in John,
... the holy Jerusalem, having the glory of God, and its light was like a most precious stone. The glory of God will give it light, and its lamp is the Lamb. The nations that are saved will walk in His light, and the kings of the earth will bring their glory and honour into it. Its gates will not be shut by day, for there will be no night there. They will bring the glory and honour of the nations into it. Rev 21:11,23-26.
'The holy Jerusalem' here means the Church that is going to take the place of the one existing at the present day. The things that compose the Church - that is, those that constitute faith in the Lord and love to Him, which are derived from Him - are described by the light and glory there. Because 'glory' is used to mean the things that are a product of the light the words 'the glory of God will give it light' are used. Anyone who weighs these verses up, considers what they are really saying, and does not confine himself to the words alone can see that everything contained in this description serves to mean those kinds of things which compose the Church. But as for the meaning that each specific detail possesses, this the internal sense teaches; for nothing in the Word, not one syllable, is devoid of meaning.
[9] In Luke,
My eyes have seen Your salvation, which You have prepared before the face of all peoples, a light for revelation to the gentilesd, and the glory of Your people Israel. Luke 2:30-32.
These words occur in Simeon's prophecy regarding the Lord after His birth. 'A light for revelation to the gentiles' means Divine Truth emanating from the Lord, and 'the glory of the people Israel' everything that has been revealed by the Lord - everything regarding Himself, and regarding faith in Him and love to Him - among those who are receptive of these things. Everything that has been so revealed by Him is called 'the glory', because it is seen in heaven and in the light there, that light being Divine Truth. By 'the children of Israel' those who believe in and love the Lord should be understood.
[10] The fact that the Lord in respect of Divine Truth is 'light' and also 'glory', which is a product of the light, is evident from the Lord's own words, in John,
They delighted in the glory of men (homo) more than in the glory of God. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:43,46.
And in the same gospel,
In the beginning was the Word, and the Word was with God, and the Word was God. He was the true light which enlightens every person coming into the world. And the Word became flesh and dwelt among us; and we saw His glory, glory as of the Only Begotten from the Father. John 1:1,9,14.
'The Word' means Divine Truth, and so does 'light'; and 'glory' means everything regarding the Lord that presents itself within that light.
[11] These places have been quoted from the Word because 'glory' and 'light' are mentioned together in them; and they have been quoted to make people aware that 'light' means Divine Truth that comes from the Lord, thus the Lord Himself in respect of Divine Truth, and that 'glory' means everything that is a product of the light, consequently everything that springs from the Divine Truth composing the intelligence and wisdom which angels possess, and which people in the world who receive the Lord in faith and love possess. The like is meant by 'glory' in other places, as in John,
I desire that they also may be with Me where I am, in order that they may see My glory. John 17:24.
In Luke,
Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.
In Matthew,
Then the sign of the Son of Man will appear, and then all the tribes of the earth will mourn; and they will see the Son of Man coming in the clouds of heaven with power and glory. Matt 24:30.
[12] Here 'the clouds' is used to mean Divine Truth as it is in the light of the world, thus as it is among people there, and 'glory' to mean Divine Truth as it is in the light of heaven, thus as it is among angels. And since Divine Truth is meant by both 'the cloud' and 'the glory', both senses of the Word, the external and the internal, are meant by them, the external sense being meant by 'the cloud' and the internal by 'the glory'. Also what is seen in the light of the world is a cloud in comparison with what is seen in the light of heaven. For these meanings of 'the cloud', see Preface to Genesis 18, and 4060, 4391, 5922, 6343(end), 6752, 8106, 8443, 8781, 9430, 10551.
[13] This explains why the term 'the glory' is also used in the Word to denote the cloud, as in Exodus,
The glory of Jehovah was seen in the cloud. Exod 16:10.
And in another place,
The glory of Jehovah dwelt over Mount Sinai, and the cloud covered it six days. But the sight of Jehovah's glory was like a devouring fire on the top of the mountain before the eyes of the children of Israel. Exod 24:16,17.
And in another place in Exodus,
The cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling-place. And Moses could not enter, because the cloud dwelt over it, and the glory of Jehovah filled the dwelling-place. Exod 40:34,35.
In Numbers,
When the congregation gathered against Moses and against Aaron, and looked towards the tent of meeting, behold, the cloud covered it, and the glory of Jehovah appeared. Num 16:42.
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.
And in the Book of Revelation,
The temple was filled with smoke and the glory of God. Rev. 15:8.
[14] Because the Divine was seen in the form of a cloud, 'the cloud' means the Divine presence; and where the Divine presence exists, so does Divine Truth. Without Divine Truth the Divine is not seen, for the Divine resides within and constitutes it. This is the reason why in these quotations the cloud is denoted by the term 'the glory'; nor was there any other way in which that glory could be seen by the Israelite nation, on account of their interest in external things alone without anything internal, see 6832, 8814, 8819, 10551. Nevertheless cloud and glory are as distinct from each other as the light of the world and the light of heaven are, or as the literal sense of the Word and its internal sense are, or as human wisdom and angelic wisdom are.
From all this it may now be recognized that 'Moses said, Cause me, I beg You, to see Your glory' means a request that he may be shown what is Divine within. And since Moses represented the outward or external form that the Church, worship, and the Word take, discernment on the external level of Divine Truth within is meant.
Latin(1748-1756) 10574
10574. `Et dixit, Fac videre mihi quaeso gloriam Tuam': quod significet apperceptionem Divini Veri interni in externo, constat ex repraesentatione `Moschis' hic, quod sit externum Ecclesiae, cultus, et Verbi non ira separatum ab interno {1} sicut apud ipsam gentem, de qua n. 10,563, 10,571, ex significatione `facere videre' quod sit appercipere, de qua n. 215O, 3764, 4567, 4723, 5400, et ex significatione `gloriae Jehovae' quod sit internum Verbi, de qua in Praefatione ad Gen. xviii, et n. 5922, 9429; inde patet quod per `dixit Moscheh, Fac videre mihi quaeso gloriam Tuam' significetur apperceptio interni in externo Verbi, Ecclesiae, et cultus. [2] Quod haec significentur per illa verba, etiam constare potest ex praecedentibus hujus capitis, ibi enim in sensu interno agitur {2}de gente Israelitica, et quod Ecclesia apud illam non institui posset, ex causa quia non recipere potuerunt aliquid internum; recipere internum Ecclesiae est recipere Divinum Verum e caelo, et per id caelestem amorem; quoniam de {3}hoc agitur in sensu interno, et usque Moscheh institit ut Jehovah introduceret illos in terram Canaanem, per quod significatur instauratio Ecclesiae, ideo nunc dicit Moscheh, `Fac videre mihi gloriam Tuam,' per quod ideo significatur apperceptio Divini Veri interni in externo; quod per `gloriam Jehovae' intelligatur tale Divinum quod non [3] appercipi {4}potuit a Mosche, constat manifeste ex sequentibus hujus capitis, ubi dicitur quod non videre posset facies Jehovae, {5}ita ibi vocatur gloria, sed postquam pertransiverat, videret posteriora, et hoc ex fissura petrae, per quae significatur quod modo externa Ecclesiae, cultus, et Verbi apperciperet, sed non interna; quod tale per `gloriam Jehovae' significetur, patet ex eo quod aliquoties dicatur quod viderint gloriam Jehovae, {6}sed fuit nubes quae ita vocata est, ut super monte Sinai, et super tentorio, inque illo, {7}videatur Exod. xvi 10, xxiv 16, 17, Exod. xl 34, 35; Num. xvii 7 [A.V. xvi 42]; et alibi; per `nubem' {8}ibi, quae gloria Jehovae dicta est, significatur externum Ecclesiae, cultus, et Verbi, {9}seu sensus litterae Verbi, videatur in Praefatione ad Gen. xviii, et n. 4060, 4061, 5922, 6343 fin., 6752, 8106, 8781, 9430, 10,551. [4] Quod `gloria Jehovae' significet internum {10}Verbi, Ecclesiae, et cultus, est quia Divinum Verum procedens a Domino, quale est in caelo, est gloria Jehovae, Divinum enim Verum procedens a Domino {11} apparet ibi ut lux; {12} apparentia Domini in illa luce est quae in genuino sensu intelligitur per `gloriam Jehovae'; per apparentiam Domini intelliguntur omnia ibi quae a Domino sunt, quae sunt innumerabilia, et communi voce vocantur caelestia et spiritualia. Quod internum Verbi, Ecclesiae, et cultus significetur per `gloriam Jehovae,' est quia illud in (c)ea luce est, externum autem in luce mundi, quapropter hoc in Verbo per `nubem' significatur; inde patet quod {13} sensus internus Verbi sit `gloria.' [5] Ex his nunc constare potest quid per `gloriam Jehovae' et per `lucem' Ipsius in sequentibus his locis significatur, ut apud Esaiam, Surge, illuminare, quia venit lux Tua, et gloria Jehovae super Te exorta est; ecce tenebrae obtegunt terram, et caligo populos, sed super Te exorietur Jehovah, et gloria Ipsius super Te videbitur ambulabunt gentes ad lucem Tuum, et reges ad splendorem ortus Tui: non occidet amplius sol Tuus, et luna Tua non colligetur, quia Jehovah erit Tibi in lucem aeternitatis, lx 1-3, 20;agitur ibi de Adventu Domini; {14}'lux' ibi est Divinum Verum procedens a Domino, et `gloria Ipsius' ac `splendor ortus Ipsius' sunt omne id quod de Domino, deque fide et amore in Ipsum in luce illa apparet `tenebrae et caligo quae obtegunt terram et populos' sunt obscura fide et amoris, dicitur enim de instauranda Ecclesia apud gentes; inde sequitur quod per lucem et gloriam, quae exoriturae, et quae videbuntur et ad quas ambulabunt {15}, sint Divina Vera {16} de Domino, {17}deque fide et 6 {18} amore in ipsum ab Ipso: apud eundem, Jehovah vocavi Te in justitia, et dedi Te in foedus populo, in lucem gentium: Ego Jehovah, hoc nomen Meum, gloriam Meam alteri non dabo, xlii 6, 8;
agitur (t)etiam ibi de Domino, Qui `lux gentium' vocatur quia ab Ipso omne Divinum Verum, et Qui gloria Jehovae, quia in Ipsum omne fidei et amoris: apud eundem, Erumpet sicut aurora lux tua, ambulabit ante te justitia tua gloria Jehovae colliget te, lviii 8;
[7] similiter: apud eundem, Gaudete cum Hierosolyma, deliciemini ex splendore gloria {19}Ipsius, lxvi [10,] 11;
`Hierosolyma' ibi {20}ut alibi est Ecclesia, et `splendor gloriae' est amor veri a Domino: apud Sachariam, Ego ero (x)illi murus ignis circumcirca, et in gloriam ero in medio ejus, ii (x)9 [A.V.5];
etiam ibi de Hierosolyma, quae est Ecclesia; `gloria in medio ejus' est Ipse Dominus quoad omnia veri et boni quae fidei et amoris; quod per `gloriam' ibi intelligantur illa quae lucis Divinae sunt, patet: similiter [8] ut apud Johannem, Sancta Hierosolyma habens gloriam Dei, et luminare illius simile lapidi pretiosissimo; gloria Dei illustrabit illam, et lucerna ejus Agnus; gentes quae salvantur in luce {21}Illius ambulabunt, et reges terrae afferent gloriam et honorem suum in eam. Portae ejus non claudentur interdiu; nox enim non erit ibi, afferent gloriam et honorem gentium in eam, Apoc. xxi 11, 23-25 [,26];
`Sancta Hierosolyma' ibi est Ecclesia, quae successura hodiernae; illa quae Ecclesiae sunt, quae sunt fidei et amoris in Dominum a Domino, describuntur {22}per `luminare,' per `lucem,' et per `gloriam'; quia per gloriam intelliguntur illa quae lucis sunt, ideo dicitur gloria Dei illustrabit eam; quisque qui expendit, et ipsas res intuetur, et non haeret in [9] solis verbis, videre potest quod per omnia illa significentur talia quae Ecclesiae sunt, at quid per singula significatur docet sensus internus, nam in Verbo {23} nihil inaniter dicitur, ne quidem vocula: apud Lucam, Viderunt oculi mei salutare Tuum quod praeparasti ante faciem omnium populorum, lucem in revelationem gentium, et gloriam populi Tui Israelis, ii 30-32;
haec in prophetico Simeonis de Domino nato; `lux in revelationem gentium' est Divinum Verum procedens a Domino, et `gloria populi Israelis' est omne id quod a Domino revelatum est de Se Ipso, deque fide et amore in Ipsum apud illos qui recipiunt; omne hoc vocatur gloria, quia apparet in caelo et in luce ibi, lux ibi est Divinum Verum; {24}per `filios Israelis' intelliguntur qui in fide et amore in Dominum. [10] Quod lux sit Dominus quoad Divinum Verum, et quoque gloria quae lucis, patet ex Ipsius Domini verbis, apud Johannem, Diligebant gloriam hominum magis quam gloriam Dei; Ego lux in mundum veni, ut omnis qui credit in Me, in tenebris non maneat, xii 43, 46:
et apud eundem, In principio erat Verbum, et Verbum erat apud Deum, Deus erat Verbum: erat lux vera quae illuminat omnem hominem venientem in mundum: et Verbum caro factum est, et habitavit in nos, et vidimus gloriam Ipsius, gloriam sicut Unigeniti a Patre, i 1, 9, 14;
`Verbum' est Divinum Verum, et quoque `lux'; et gloria est omne quod apparet de Domino in luce illa. [11] Haec loca e Verbo allata sunt quia in illis `gloria' et simul `lux' nominantur, et allata sunt ob finem ut sciatur quod `lux' sit Divinum Verum a Domino, ita Ipse Dominus quoad Divinum Verum, et quod `gloria' sit omne quod lucis, proinde omne quod ex Divino Vero quod facit intelligentiam et sapientiam apud angelos, et apud homines qui Dominum fide et amore recipiunt. Simile per `gloriam' significatur alibi, ut apud Johannem, Volo ut ubi Ego sum, etiam illi sint Mecum, ut videant gloriam Meam, xvii (x)24:
apud Lucam, Nonne hoc oportebat pati Christum et ingredi in gloriam Suam? xxiv 26:
apud Matthaeum, Tunc apparebit signum Filii hominis, et tunc plangent omnes tribus terrae, et videbunt Filium hominis venientem in nubibus caeli cum virtute et gloria, xxiv 30;
[12] per `nubes' ibi intelligitur Divinum Verum quale est in luce mundi, ita quale apud homines, et per `gloriam' intelligitur Divinum Verum quale est in luce caeli, ita `quale' apud angelos; et quia Divinum Verum per `nubem' et per `gloriam' intelligitur, ideo est Verbum quoad sensum externum et quoad sensum internum quod intelligitur, quoad sensum externum per `nubem' et quoad sensum internum per `gloriam'; etiam quod apparet in luce mundi est nubes respective ad id quod apparet luce caeli; quod `nubes' id sit, videatur {25} Praefatio ad Gen. xviii, et n.4060, 4391, 5922, 6343 fin., 6752, 8106, 8443, 8781, 9430, 10,551. [13] Inde est quod nubes etiam in Verbo dicatur `gloria,' ut in Exodo, Gloria Jehovae apparuit in nube, xvi 10:
alibi, Habitavit gloria Jehovah super monte Sinai; et obtexit eum nubes sex dies, sed species gloriae Jehovae erat sicut ignis comedens in capite montis ante oculos filiorum Israelis, xxiv 16, 17:
et alibi in Exodo, Obtexit nubes tentorium conventus, et gloria Jehovae implevit habitaculum; nec potuit Moscheh intrare, eo quod habitaret super eo nubes, et gloria Jehovae impleret habitaculum, xl 34, 35:
in Numeris, Cum congregaretur contio contra Moschen et contra Aharonem, et respiceret ad tentorium conventus, ecce obtexit illud nubes, et apparuit gloria Jehovae, xvii 7 [A. V. xvi 42]:
in Libro 1 Regum, Nubes implevit domum Jehovae, ita ut non potuerint sacerdotes stare ad ministrandum Propter nubem, quoniam implevit gloria Jehovae domum Jehovae, viii [10,] 11:
et in Apocalypsi, Impletum est templum fumo et gloria Dei, {26} xv 8;
quoniam Divinum apparuit sicut nubes, ideo per `nubem' significatur [14] Praesentia Divina, et ubi Praesentia Divina ibi Divinum Verum, nam Divinum absque illo non apparet, quoniam est in illo et est illud; inde est quod nubes (t)ibi dicatur gloria; nec aliter potuit apparere genti Israeliticae, quoniam in externis absque interno erant, videatur n. 6832, 8814, 8819, 10,551; sed usque nubes et gloria distinguuntur sicut lux mundi et lux caeli, seu sicut sensus litterae Verbi et sensus (t)internus ejus, et sicut sapientia humana et sapientia angelica. Ex his nunc constare potest quod per `dixit Moscheh, Fac videre mihi quaeso gloriam Tuam' significetur ut ostendatur ipsi Divinum internum; et quia Moscheh repraesentabat externum Ecclesiae, cultus, et Verbi, significatur apperceptio Divini Veri interni in externo. @1 i eorum$ @2 de Ecclesia instituenda apud gentem Israeliticam, et quod Ecclesia non apud illam institui possit, ex causa quia non recipere possent aliquid internum$ @3 his$ @4 posset$ @5 cum pertransiret$ @6 quae$ @7 ut$ @8 , quae ibi $ @9 quod nubes sit externum eorum$ @10 Ecclesia$ @11 i in coelo$ @12 i inde est$ @13 i etiam$ @14 quod lux ibi sit Divinum Verum a Domino, et gloria sit omne id quod de Domino et de amore ac fide in Ipsum in luce illa, constare potest, nam agitur de Ecclesia apud gentes; et notum est quod tenebrae et caligo qui obtegunt terram et populos, sint obscura fidei et falsa quae apud illos$ @15 i gentes et reges$ @16 i quae Ecclesiae, ita quae$ @17 de$ @18 i de$ @19 ejus$ @20 et alibi significat Ecclesiam$ @21 Ipsius$ @22 per luminare, gloriam regum et gentium$ @23 i prorsus$ @24 quod filii Israelis sint qui in fide et in amore in Dominum et non Judaei, patet, hi enim non receperunt Ipsum; quod Dominus et Divinum Verum ab Ipso sit lux$ @25 i etiam$ @26 i et virtute ejus,$