5922.“你们也要将我在埃及一切的荣耀都告诉我父亲”表属世层中的属灵天堂与属灵良善的交流。这从“告诉”、“荣耀”和“埃及”的含义，以及以色列的代表清楚可知：“告诉”是指交流；“荣耀”是指属灵天堂，如下文所述；“埃及”是指属世层中的记忆知识，因而是指属世层本身，如前所述（5908节）；以色列，即此处要与之交流的“父亲”，是指属灵良善，如前所述（5906节）。由此明显可知“你们也要将我在埃及一切的荣耀都告诉我父亲”表示属世层中的属灵天堂与属灵良善的交流。
至于“荣耀”表示属灵天堂，情况是这样：天堂由两个国度形成，即属天国度和属灵国度。属天国度就是至内或第三层天堂，属灵国度是中间或第二层天堂。存在于属天天使当中的良善被称为属天良善，存在于属灵天使当中的良善被称为属灵良善。属天良善就是对主之爱的良善，属灵良善就是对邻之爱的良善。至于这两个国度的联结，将它们联结起来的，正是对邻之仁的良善。因为那些在属天国度之人的内在是对主之爱，他们的外在则是对邻之仁；但那些在属灵国度之人的内在是对邻之仁，他们的外在则是由此而来的信。由此可见这两个国度通过对邻之仁实现联结，因为属天国度终于这仁，而属灵国度则始于这仁。因此，这一个的末就是那一个的初，它们以这种方式接受彼此。
现说明何为“荣耀”。就至高意义而言，“荣耀”是指神性真理方面的主，因而是指从主发出的神性真理。但就代表意义而言，“荣耀”是指对邻之爱的良善，或仁爱，也就是主的属天国度的外在良善和属灵国度的内在良善，因为就真正意义而言，这良善就是天上的神性真理。由于此处提到的是以色列，而以色列是构成天上的属灵国度和地上的属灵教会的属灵良善或仁爱，所以此处他们要告诉以色列的约瑟的“荣耀”表示属灵天堂。属灵天堂之所以被称为“荣耀”，是因为凡在那里的事物都显现在光、明亮和光辉中。
“荣耀（经上或译为荣光）”被归于从主的神性人身发出的神性真理，并被归因于作为王的主；因为就内义而言，“王权”表示神性真理（1728，2015，2069，3009，3670，4581，4966，5044，5068节）。这一点明显可见于约翰福音：
道成了肉身，住在我们中间，我们也见过他的荣光，正是父独生子的荣“道（即圣言）”是指神性真理；这神性真理因从主发出，故是主自己；因此，“荣光（即荣耀）”被归于神性真理。
在路加福音，当耶稣在山上变了形像时：
看哪，有两个人，就是摩西和以利亚同耶稣说话；他们在荣光里显现。（路加福音9:30，31）
主在那里将祂的神性人身在神性之光中的样子，以及它看上去的样子显给彼得、雅各和约翰看。那时祂显现给他们的形式演示了圣言在其内义中的样子，因而演示了神性真理在天上的样子；因为圣言是为了教会的使用所提供的神性真理。这也解释了为何同时呈现的场景是摩西和以利亚同祂说话；因为“摩西”代表律法，所谓律法是指摩西五经与历史书，而“以利亚”代表先知书，或圣言的预言部分。“摩西”表示律法，可见于创世记18章的序言，以及4859e节；“以利亚”表示圣言的预言部分，也可见于这一序言，以及2762，5247e节。
马太福音：
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）
圣言的字义就是“云”，内义就是“荣耀”，因而是指诸如天上的神性真理（参看创世记18章序言）；“荣耀”是指属于神性真理的聪明和智慧（4809节）。就其外在意义而言，圣言在云中，因为人的心智在黑暗中。因此，圣言若不在云中，几乎无人能理解，而且世上的恶人也会亵渎属于内义的神圣内容。这就是为何主在以赛亚书中说：
耶和华也必在锡安山的一切住所，并她的各会众以上，在日间造云，夜间造火焰的光亮；因为在全荣耀之上必有遮蔽。白日必有遮荫的帐幕。（以赛亚书4:5，6）.
也正因如此，白天帐幕之上看见云，夜间看见火。帐幕代表主的神性人身，因而代表从祂发出的神性真理，进而代表圣言，就是教会的神性真理（参看3210，3439节）。摩西五经中的这些话所表相同：
云彩遮盖会幕，耶和华的荣光就充满了住所。（出埃及记40:34）
又：
耶和华的荣光在会幕中向以色列众人显现。（民数记14:10）
别处：
有云彩遮盖会幕，耶和华的荣光显现。（民数记16:42）
云和荣耀以同样的方式在西乃山显现，对此，经上在摩西五经中是如此说的：
摩西上山，云彩遮盖山，耶和华的荣耀驻在西乃山六天。（出埃及记24:15，16）
那时之所以出现这些代表，是因为律法，即神性真理从那山上颁布。当摩西上山时，耶和华的云彩和荣耀之所以被看见，是因为他在其中代表律法，也就是圣言的历史部分。这解释了为何有时经上说“摩西和众先知”，有时说“律法和众先知”。在这种情况下，“律法”表示摩西五经，连同其它所有历史书，但不是指先知书，因为圣言的这一部分由以利亚和以利沙来代表。事实上，众所周知，圣言有历史部分和预言部分。所以，当圣言被称为“律法和众先知”时，“律法”表示圣言的历史部分，而“众先知”表示圣言的预言部分。
神性真理还由以西结书中，如同云中彩虹那样围绕在基路伯周围、在它们上面的光辉来代表，在那里我们读到：
我见有火的形状，周围仿佛也有光辉。下雨的日子，云中虹的形状怎样；这就是耶和华荣耀的形状的样子。（以西结书1:27，28）
神性真理还被称为耶和华的荣耀和以色列神的荣耀（以西结书8:4；10:18，19；11:22，23）。相对于至内层天堂，它被称为“耶和华的荣耀”，相对于中间或第二层天堂，则被称为“以色列神的荣耀”。天上的神性真理之所以在荣耀中显现，是因为在属灵天堂，真理本身在人眼前显为亮云，我也蒙允许几次看见这一幕，这真理里面的良善在那里显如火。被这火赋予不同颜色的云呈现出令人惊叹的景象，这就是外在意义上的“荣耀”。但内在意义上的荣耀则是聪明和智慧；聪明和智慧也是这些景象所代表的东西。
神性真理，一切智慧和聪明的源头，以及在人的外在视觉面前所显现的不同颜色的云彩，就是“荣耀”，这一事实从以下经文也明显看出来：
耶和华说，我是永生，全地要被耶和华的荣耀充满。（民数记14:21）
当耶和华弃绝以色列人时，祂说了这话。祂说，只有他们年幼的孩子才能进入迦南地。在这种时候，全地要充满耶和华的荣耀。这意思是说，耶和华的荣耀要存在于他们中间的教会代表和绝大部分论述他们的圣言中，并且所有天堂，因而教会的神圣事物都将充满这荣耀。
以赛亚书：
撒拉弗不住地呼喊说，圣哉！圣哉！圣哉！万军之耶和华，祂的荣光充满全地！（以赛亚书6:3）
又：
耶和华的荣耀必然显现，凡有血气的必一同看见。（以赛亚书40:5）
又：
你们要在乌陵荣耀耶和华，在众海岛荣耀耶和华以色列神的名。（以赛亚书24:15）
“乌陵”表示从神性真理所获得的光，而神性真理是从主发出的；“众海岛”表示那些离真理更远的人（1158节）。
又：
黎巴嫩的荣耀，并迦密与沙仑的华美，必赐给他。他们必看见耶和华的荣耀，我们神的华美。（以赛亚书35:2）
“黎巴嫩”表示属灵教会；“迦密与沙仑”表示属天教会；当所指的是属天教会，就是仁爱时，“耶和华的荣耀”就归于后者；当所指的是属灵良善，也是仁爱时，“以色列神的华美”归于前者。
又：
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，耶和华却要升起来照耀你，祂的荣耀要现在你身上。（以赛亚书60:1，2）
这论及主，祂被称为“光”（如约翰福音1:4，9）；经上还说“耶和华的荣耀要现在祂身上”，意思是说，神性真理属于祂。在同一先知书中也一样：
为了我自己的缘故，我自己的缘故，我必作这事；它岂能被亵渎？我必不将我的荣耀归给别人。（以赛亚书48:11）
这也论及主；“荣耀”在至高意义上表示神性人身，因而也表示神性真理，因为这荣耀从它发出；“不将我的荣耀归给别人”是指只将它赋予神性人身，神性人身与祂自己为一。
启示录：
从天而降的圣城耶路撒冷；有神的荣耀，城的光辉如同极贵的宝石。（启示录21:10，11）
“圣城耶路撒冷”是指主在天上的属灵国度和祂在地上的属灵教会，这“荣耀”归于这二者；它的“光辉”是从神性放射出来的真理。
由于在圣言中，王权代表神性真理，就其神性真理而言，王代表主（参看刚才引用的经文），所以荣耀归于为王的祂，如诗篇：
众城门哪，你们要抬起头来！永久的门户，你们要被举起！那荣耀的王将要进来。这荣耀的王是谁呢？就是有力有能的耶和华，在战场上有能的耶和华。众城门哪，你们要抬起头来！永久的门户，你们要把头抬起！那荣耀的王将要进来！这荣耀的王是谁呢？万军之耶和华，祂是荣耀的王！（诗篇24:7-10）
以赛亚书：
万军之耶和华必在锡安山、在耶路撒冷作王，在祂的长老面前必有荣耀。（以赛亚书24:23）
“荣耀”表示神性真理。当所论述的主题是神性真理时，耶和华被称为“万军之耶和华”，或“众军之耶和华”；因为“众军或万军”表示真理（参看3448节）。
由于王权代表神性真理，所以当王进行审判时，他们所坐的宝座被称为“荣耀的宝座”（以赛亚书22:23；耶利米书14:21；17:12）。马太福音：
人子坐在祂荣耀的宝座上。（马太福音19:28）
又：
.当人子在祂荣耀里，众圣天使同祂降临的时候，祂要坐在祂荣耀的宝座上。王要对他们说……（马太福音25:31，34，40）
宝座被称为“荣耀的宝座”进一步的原因是，审判是通过真理实现的，或说真理是审判的依据。又：
人子要在祂父的荣耀里，同着众使者来临。那时候，祂要照各人的行为报应各人。（马太福音16:27）
由此也明显可知主祷文中的“荣耀”是什么意思：
国度、权柄、荣耀，全是你的，直到永远。（马太福音6:13）
主在天上的属灵国度和在地上的属灵教会还被称为“荣美”（以赛亚书60:7；63:15；64:11；但以理书8:9；11:16，41，45）。此外，约瑟之所以提到他的“荣耀”，是因为就至高意义而言，约瑟自己代表主的神性属灵层，也就是祂的神性真理；就内在意义而言，则代表祂的属灵国度，以及信之良善（参看3969，4669，4723，4727节）。
Potts(1905-1910) 5922
5922. And ye shall tell my father all my glory in Egypt. That this signifies the communication of the spiritual heaven in the natural with spiritual good, is evident from the signification of "telling," as being to communicate; from the signification of "glory," as being the spiritual heaven (of which below); from the signification of "Egypt," as being the memory-knowledges in the natural, thus the natural (as above, n. 5908); and from the representation of Israel, who is here the "father" with whom communication was to be made, as being spiritual good (of which above, n. 5906). From this it is plain that by "Ye shall tell my father all my glory in Egypt" is signified the communication of the spiritual heaven in the natural with spiritual good. [2] In regard to "glory" denoting the spiritual heaven, the case is this. There are two kingdoms of which heaven consists, namely, 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. The good in which the celestial are is called celestial good, and the good in which the spiritual are is called spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of love toward the neighbor. In regard to the conjunction of these two kingdoms, it is the good of charity toward the neighbor which conjoins them. For the internal of those who are in the celestial kingdom is love to the Lord, and their external is charity toward the neighbor; but the internal of those who are in the spiritual kingdom is charity toward the neighbor, and their external is faith therefrom. From this it is apparent that the conjunction of these two kingdoms is effected through charity toward the neighbor, for in this the celestial kingdom terminates, and from this the spiritual kingdom begins. Thus the last of the one is the first of the other, and in this way they mutually take hold of each other. [3] It shall now be told what "glory" is. "Glory" in the supreme sense is the Lord as to Divine truth, thus it is the Divine truth which proceeds from the Lord. But "glory" in the representative sense is the good of love toward the neighbor, or charity, which is the external good of the celestial kingdom and the internal good of the spiritual kingdom of the Lord, for this good in a genuine sense is the Divine truth in heaven. And because Israel is here treated of, who is spiritual good, or charity, which makes the spiritual kingdom in the heavens and the spiritual church on earth, therefore here by the "glory" of Joseph, which they were to tell Israel, is meant the spiritual heaven. The spiritual heaven is called "glory" because whatever is there appears in light, in brightness, and in radiance. [4] That "glory" is predicated of the Divine truth which is from the Divine Human of the Lord, and that it is attributed to the Lord as a king (for in the internal sense the "royalty" is Divine truth, n. 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068), is evident in John:
But the Word was made 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 (John 1:14);
the "Word" is Divine truth, and as this proceeds from the Lord, it is the Lord Himself; and hence "glory" is predicated of Divine truth. [5] In Luke, when Jesus was transfigured on the mountain:
Behold there talked with Him two men, who were Moses and Elias; who were seen in glory (Luke 9:30, 31);
there the Lord showed Peter, James, and John His Divine Human, such as it was and appeared in Divine light; and the form in which He was then seen presented to view the Word such as it is in the internal sense, thus such as is the Divine truth in heaven, for the Word is Divine truth for the use of the church. For this reason it was also presented to view at the same time that Moses and Elias talked with Him, for by Moses is represented the Law, by which are meant the books of Moses with the historical books, and by Elias, are represented the Prophets, or the prophetic Word; that by "Moses" is meant the Law may be seen in the preface to Genesis 18 (also n. 4859e), and that by "Elias" is meant the prophetic Word, in the same preface (also n. 2762, 5247e). [6] In Matthew:
They shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30);
that the literal sense of the Word is a "cloud," and the internal sense "glory," consequently Divine truth such as is in heaven, may also be seen in the preface to Genesis 18; and that "glory" is the intelligence and wisdom which belong to Divine truth (n. 4809). The Word as to the external sense is in a cloud, for the reason that human minds are in darkness; and therefore unless the Word were in a cloud, it would be understood by scarcely anyone, and moreover the holy things which belong to the internal sense would be profaned by evil people in the world. Therefore the Lord says in Isaiah:
Jehovah will create over every dwelling-place of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flame of fire by night; for over all the glory there shall be a covering. And there shall be a tabernacle for a shade in the daytime (Isa. 4:5, 6). [7] Hence also it was that over the tabernacle there appeared a cloud by day and a fire by night, because the tabernacle represented the Divine Human of the Lord, consequently the Divine truth which proceeds from Him, thus the Word which is the Divine truth of the church (see n. 3210, 3439). The like is signified by these words in Moses:
The cloud covered the tent of meeting, and the glory of Jehovah filled the habitation (Exod. 40:34). Again:
The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Num. 14:10). And elsewhere:
The cloud covered the tent, and the glory of Jehovah appeared (Num. 16:42). [8] In like manner the "cloud" and the "glory" upon Mount Sinai, of which thus in Moses:
When Moses went up into the mountain, the cloud covered the mountain, and the glory of Jehovah abode upon Mount Sinai six days (Exod. 24:15, 16). These things also were represented, because the Law, which is Divine truth, was promulgated from that mountain. That the cloud and the glory of Jehovah were seen when Moses went up into the mountain was because he therein represented the Law, that is, the historic Word. Therefore it is sometimes said "Moses and the Prophets" or "the Law and the Prophets," and by the "Law" are meant the books of Moses with the rest of the historic books, but not the prophets, because this Word was represented by Elias and Elisha; for there is the historic Word and the prophetic, as is known. Wherefore when the Word is called "the Law and the Prophets," by the "Law" is meant the historic Word, and by the "Prophets" the prophetic Word. [9] The Divine truth was also represented by the brightness as of a rainbow in the cloud around the cherubs and above them, in Ezekiel, where we read:
I saw an appearance of fire, as it were a brightness round about; as the appearance of the bow that is in the cloud in the day of rain; this was the appearance of the likeness of the glory of Jehovah (Ezek. 1:27, 28);
and it is also called:
The glory of Jehovah and the glory of the God of Israel (Ezek. 8:4; 10:18, 19; 11:22, 23);
it is called the "glory of Jehovah" relatively to the inmost heaven, and the "glory of the God of Israel" relatively to the middle or spiritual heaven. That Divine truth in the heavens appears in glory is because truth itself in the spiritual heaven appears before the eyes as a bright cloud (which has also been granted me sometimes to see), and the good within this truth appears there as fiery. Thus the cloud variegated by fire presents the wonderful aspects which are "glory" in the external sense. But "glory" in the internal sense is intelligence and wisdom; these also are what are represented by it. [10] That Divine truth, from which are all wisdom and intelligence, as well as the appearance of a variegated cloud before the external sight, is "glory," is evident also from these passages:
Jehovah said, Living am I, and the whole earth shall be filled with the glory of Jehovah (Num. 14:21);
this was said by Jehovah when the Israelitish people were disowned, and it was said that only their little ones should come into the land of Canaan. Under these circumstances, by "the whole earth being filled with the glory of Jehovah" was signified that in the representatives of the church with them, and in the Word, which for the most part treated of them, there should be the glory of Jehovah, with which the whole heaven should be filled, and thence the holy things of the church. [11] In Isaiah:
The seraphim cried, Holy, holy, holy, is Jehovah Zebaoth; the fullness of all the earth is His glory (Isa. 6:3). Again:
The glory of Jehovah shall he revealed, and all flesh shall see together (Isa. 40:5). Again:
Wherefore give glory to Jehovah in the Urim, in the islands of the sea to the name of Jehovah the God of Israel (Isa. 24:15); "the Urim" denotes the light which is from the Divine truth proceeding from the Lord; the "islands of the sea," those who are more remote from truth (n. 1158). [12] Again:
The glory of Lebanon has been given to it, the honor of Carmel and Sharon; they shall see the glory of Jehovah, the honor of our God (Isa. 35:2);
"Lebanon" denotes the spiritual church; "Carmel and Sharon" the celestial church; of the latter is predicated the "glory of Jehovah" when there is meant celestial truth, which is charity; of the former is predicated the "honor of the God of Israel" when there is meant spiritual good, which also is charity. [13] Again:
Arise, be lighted up, for thy light is come, and the glory of Jehovah hath arisen upon thee. For behold darkness covereth the earth, and thick darkness the peoples; but Jehovah shall arise upon thee, and His glory shall be seen upon thee (Isa.60:1, 2);
speaking of the Lord, who is called a "light," (as in John 1:4, 9); and it is said that upon Him shall arise the "glory of Jehovah," that is, that the Divine truth is His. In like manner in the same prophet:
For Mine own sake, for Mine own sake, will I do it; for how should it be profaned? My glory I give not to another (Isa. 48:11);
here also speaking of the Lord; "glory" in the highest sense denotes the Divine Human, thus also the Divine truth, because this is therefrom; "not to give His glory to another" is to give it to the Divine Human only, which is one with Himself. [14] And in the Revelation:
The holy city Jerusalem, coming down out of heaven; having the glory of God; and her luminary was like unto a stone most precious (Rev. 21:10, 11);
"the holy city Jerusalem" is the Lord's spiritual kingdom in the heavens, and His spiritual church on earth, of both of which "glory" is predicated; the "luminary" is truth from the Divine. [15] As in the Word Divine truth is represented by royalty, the Lord as to Divine truth being represented by kings (see the passages cited just above), therefore to it as to a king is attributed "glory," as in David:
Lift up your heads, O ye gates; and be ye lifted up, ye doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah strong and a hero; Jehovah a hero of war. Lift up your heads, O ye gates; and lift up O doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah Zebaoth, He is the King of glory (Ps. 24:7-10). In Isaiah:
Jehovah Zebaoth will reign in the mountain of Zion, and in Jerusalem; and before His elders glory (Isa. 24:23);
"glory" denotes Divine truth. Jehovah is called "Jehovah Zebaoth," or "Jehovah of Armies," where Divine truth is treated of, for by "armies" are signified truths (see n. 3448). [16] And as by a kingdom was represented Divine truth, therefore the throne upon which kings sat when they judged was called a "throne of glory" (Isa. 22:23; Jer. 14:21; 17:12). And in Matthew:
The Son of man shall sit on the throne of His glory (Matt. 19:28). Again:
When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. And the King shall say to them . . . (Matt. 25:31, 34, 40). A further reason why a throne is called a "throne of glory" was that judgments were effected from truth. Again:
The Son of man shall come in the glory of His Father with His angels; and then shall He render to everyone according to his deeds (Matt. 16:27). [17] From all this it is also plain what is meant by "glory" in the Lord's Prayer:
Thine is the kingdom, the power, and the glory, forever (Matt. 6:13). The Lord's spiritual kingdom in the heavens, and His spiritual church on earth, are also called "comeliness"* (Isa. 60:7; 63:15; 64:11; Dan. 8:9; 11:16, 41, 45). Moreover "glory" is mentioned by Joseph because in the highest sense Joseph himself represents the Lord as to the Divine spiritual, that is, the Divine truth; and in the internal sense His spiritual kingdom, and also the good of faith (see n. 3969, 4669, 4723, 4727). * "Comeliness (decus)." The Hebrew words for "comeliness" in the passages here referred to are in these passages rendered "glory," "glorious," "beautiful," "glorious land," and "pleasant land," in the authorized versions of the English Bible.
Elliott(1983-1999) 5922
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. Matt 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. Isa 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. Exod 40:34.
In the same author,
The glory of Jehovah appeared in the tent of meeting before all the children of Israel. Num 14:10.
And in another place,
The cloud covered the tent, and the glory of Jehovah appeared. Num 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 Exod 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. Ezek 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. Num 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. Isa 6:3.
In the same prophet,
The glory of Jehovah will be revealed, and all flesh will see it together. Isa 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. Isa 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. Isa 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. Isa 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. Isa 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. Rev 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,a 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,a that the King of glory may come in. Who is this King of glory? Jehovah Zebaoth, He is the King of glory. Ps 24:7-10.
In Isaiah,
Jehovah Zebaoth will reign on Mount Zion and in Jerusalem, and before His elders, glory. Isa 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, Isa 22:27; Jer 14:21; 17:12. And in Matthew,
The Son of Man will sit on the throne of His glory. Matt 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 . . . Matt 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. Matt 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. Matt 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 Isa 60:7; 63:15; 64:11; Dan 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.
Latin(1748-1756) 5922
5922. `Et indicetis patri meo omnem gloriam meam in Aegypto': quod significet communicationem caeli spiritualis in naturali cum bono spirituali, constat ex significatione `indicare' quod sit communicare; ex significatione `gloriae' quod sit caelum spirituale, de qua sequitur; ex significatione `Aegypti' quod sint scientifica quae in naturali, ita naturale, ut supra n. 5908; et ex repraesentatione `Israelis' qui hic pater cum quo communicatio fieret, quod sit bonum spirituale, de qua supra n. 5906; inde patet quod per `indicetis patri meo omnem gloriam meam in Aegypto' significetur communicatio caeli spiritualis in naturali cum bono spirituali. [2] Cum hoc quod gloria sit caelum spirituale, ita se {1} habet: sunt duo regna ex quibus caelum, nempe regnum caeleste, et regnum spirituale; regnum caeleste est intimum seu tertium caelum, et regnum spirituale est medium seu secundum; bonum in quo caelestes sunt, vocatur bonum caeleste, et bonum in quo spirituales, vocatur bonum spirituale; bonum caeleste est bonum amoris in Dominum, et bonum spirituale est bonum amoris erga proximum; cum conjunctione duorum illorum regnorum ita {2}est: est bonum charitatis erga proximum quod illa conjungit, internum enim illorum qui in caelesti regno sunt, est amor in Dominum, et externum eorum est charitas erga proximum; internum vero illorum qui in spirituali regno sunt, est charitas erga proximum, et externum eorum est fides inde; ex quo apparet quod conjunctio duorum illorum regnorum fiat per charitatem erga proximum, nam in illam desinit regnum caeleste, et (c)ab illa incohat regnum spirituale, ita ultimum unius est primum alterius, sic excipiunt se mutuo. [3] Nunc dicatur quid gloria: gloria in supremo sensu est Dominus quoad Divinum Verum, ita est Divinum Verum quod procedit a {3} Domino; gloria autem in sensu repraesentativo est bonum amoris erga proximum seu charitas, quae est bonum externum regni caelestis et internum regni spiritualis Domini, nam hoc bonum in genuino sensu est Divinum Verum in caelo; et quia agitur hic de Israele qui est bonum spirituale seu charitas quae facit regnum spirituale in caelis et Ecclesiam spiritualem in terris, idcirco per `gloriam Josephi hic quam indicarent Israeli', intelligitur caelum spirituale; caelum spirituale vocatur gloria quia illa quae ibi, apparent in luce, in splendore, {4} in jubare{5}. [4] Quod gloria praedicetur de Divino Vero quod a Divino Humano Domini, et quod tribuatur Domino ut Regi, `regium' enim in sensu interno est Divinum Verum, n. 1728, 2015, 2069, 3009, (x)3670, 4581, 4966, 5044, 5068, constat apud Johannem, Ceterum Verbum caro factum est, et habitavit in nobis, et vidimus gloriam Ipsius, gloriam sicut Unigeniti a Patre, plenus gratia et veritate, i 14;`Verbum' est Divinum Verum, hoc quia procedit a Domino, est Ipse Dominus, inde de Divino Vero praedicatur gloria: [5] apud Lucam, cum Jesus in monte transformatus, Ecce viri duo collocuti sunt cum Ipso, qui erant Moses et Elias, qui visi in gloria, ix 30, 31;
ostendebat ibi Dominus Petro, Jacobo et Johanni Divinum Humanum Suum, quale erat et {6}apparebat in luce Divina, et forma in qua tunc {6}visus, sistebat Verbum quale est in sensu interno, ita quale Divinum Verum in caelo, nam Verbum est Divinum Verum {7}pro usu Ecclesiae; ideo quoque simul sistebatur quod Moses et Elias loquerentur cum {8}Ipso, per `Mosen' enim repraesentatur Lex, {9}per quam intelliguntur libri ejus cum historicis, et per `Eliam' prophetae seu Verbum propheticum; quod per Mosen illa, videatur Praefatio ad Gen. xviii, tum n. 4859 fin., et quod per Eliam {10}hoc, {11}eadem Praefatio, tum n. 2762, 5247 ad fin.: [6] apud Matthaeum, Videbunt Filium hominis venientem in nubibus caeli, cum virtute et gloria, xxiv 30;
quod sensus litteralis Verbi sit `nubes', et sensus internus sit `gloria', consequenter Divinum Verum quale est in caelo, videatur Praefatio ad Gen. xviii, et quod `gloria' sit intelligentia et sapientia quae Divini Veri, n. 4809; Verbum quoad sensum externum est `in nube', ex causa quia mentes humanae sunt in tenebris, quare si Verbum non foret in nube, vix ab aliquo intelligeretur, et quoque sancta quae sunt sensus interni, a malis in mundo profanarentur; idcirco dicit Dominus apud Esaiam, Creabit Jehovah super omne habitaculum montis Zionis, et super convocationes ejus, nubem . . . interdiu, et splendorem ignis flammae noctu; nam super omni gloria obtegumentum, et tabernaculum erit in umbram interdiu, iv 5, 6;
[7] inde quoque erat quod super tabernaculo apparuit nubes interdiu et ignis noctu, quia tabernaculum {12} repraesentabat Divinum Humanum Domini, proinde Divinum Verum quod ab Ipso procedit; ita Verbum, quod est Divinum Verum Ecclesiae, videatur n. 3210, (x)3439; tale significatur per {13}haec apud Mosen, Obtexit nubes tentorium conventus, et gloria Jehovae implevit habitaculum, Exod. xl 34:
apud eundem, Gloria Jehovae apparuit in tentorio conventus coram omnibus filiis Israelis, Num. xiv 10:
et alibi, Obtexit tentorium nubes, et apparuit gloria Jehovae, xvii 7 [A.V. xvi 42];
[8] similiter nubes et gloria super monte Sinai, de {14}quibus ita apud Mosen, Cum ascendit Moses in montem, obtexit nubes montem, et habitavit gloria Jehovae super monte Sinai et obtexit eum sex dies, Exod. xxiv 15, 16;
haec quoque repraesentabantur quia Lex quae est Divinum Verum, e monte illo promulgabatur; {15}quod nubes visa et gloria Jehovae cum Moses ascendit in montem, erat quia {16}in illo repraesentabat Legem, hoc est, Verbum historicum, inde aliquoties dicitur Moses et Prophetae, aut {17} Lex et Prophetae, perque Legem intelliguntur ejus libri cum historicis reliquis, non autem Prophetae, quia hoc Verbum repraesentabatur per Eliam et Elisaeum; {18}est enim Verbum historicum et propheticum, ut notum est; quapropter cum Verbum vocatur Lex et Prophetae, per Legem intelligitur Verbum historicum, et per Prophetas propheticum. [9] Divinum Verum etiam repraesentabatur per splendorem {19} instar iridis in nube circum cherubos, et supra illos, apud Ezechielem, ubi de illis ita, Vidi aspectum ignis, sicut splendor circumcirca, sicut aspectus iridis quae est in nube in die pluviae; . . . hic aspectus similitudinis gloriae Jehovae, i 26-28;
et vocatur quoque gloria Jehovae, et gloria Dei Israelis, viii 4, x 18, 19, xi 22, 23; `gloria Jehovae' vocatur respective ad caelum intimum, et `gloria Dei Israelis' respective ad caelum medium seu spirituale; (m)quod Divinum Verum in caelis appareat in gloria, est quia ipsum verum in caelo spirituali coram oculis apparet ut candida nubes, quam etiam aliquoties videre datum est, ac bonum in vero illo apparet ibi ut igneum, inde nubes per ignem variegata dat aspectus mirabiles, qui sunt gloria in sensu externo; at gloria in sensu {20} interno est intelligentia et sapientia; hae quoque sunt quae repraesentantur per illa.(n) [10] {21}Quod Divinum Verum ex quo omnis sapientia et intelligentia, tum apparentia variegatae nubis coram visu externo, sit gloria', etiam constat ab his locis: apud Mosen, Dixit Jehovah, Vivus Ego, et implebitur gloria Jehovae universa terra, Num. xiv 21;
hoc a Jehovah dictum est, cum {22}repudiabatur populus Israeliticus, et dictum quod infantes eorum modo venirent in terram Canaanem, tunc per quod universa terra impleretur gloria Jehovae', {23}significabatur quod in repraesentativis Ecclesiae apud illos, et in Verbo quod quoad plurimam partem de illis, esset gloria Jehovae qua impleretur totum caelum et inde Ecclesiae sancta: [11] apud Esaiam, {24}Seraphim clamabant, Sanctus, Sanctus, Sanctus, Jehovah Zebaoth, plenitudo omnis terrae gloria Ipsius, vi 3: apud eundem, Revelabitur gloria Jehovae, et videbunt omnis caro simul, xl 5:
apud eundem, Propterea in Urim gloriam date Jehovae, in insulis maris nomini Jehovae Dei Israelis, xxiv 15;
`Urim' pro luce quae est ex Divino Vero procedente a Domino; `insulae maris' pro illis qui remotiores a vero sunt, n. 1158: [12] apud eundem, Gloria Libani data est illi, honor Carmeli et Sharonis; illi videbunt gloriam Jehovae, honorem Dei nostri, xxxv 2; `Libanus' pro Ecclesia spirituali, `Carmelus et Sharon' pro Ecclesia caelesti, de hac praedicatur gloria Jehovae cum intelligitur caeleste verum quod est charitas, {25}de illa praedicatur honor Dei Israelis cum intelligitur spirituale bonum, quod etiam est charitas: [13] apud eundem, Surge, illuminare, quia venit lux Tua, et gloria Jehovae super Te exorta est; nam ecce tenebrae obtegunt terram, et caligo populos; sed super Te exorietur Jehovah, et gloria Ipsius super Te videbitur, lx 1, 2;
ibi de Domino, Qui vocatur Lux, ut apud Johannem i 4, 9; et dicitur quod {26} super Ipsum exorietur gloria Jehovae, {27}hoc est, quod Ipsi Divinum Verum: similiter apud eundem, Propter Me, propter Me faciam, nam {28}quid profanaretur, gloriam Meam (t)non alii do, xlviii 11;
ibi etiam de Domino, `gloria' in supremo sensu pro Divino Humano, {29}ita quoque pro Divino Vero, {30}quia hoc ab illo; (m)'non alii dare gloriam' est modo Divino Humano, quod unum cum Se:(n) [14] apud Johannem, Civitas sancta Hierosolyma, descendens e caelo, habens gloriam Dei, et luminare illius simile lapidi pretiosissimo, Apoc. xxi [10,] 11;
`civitas sancta Hierosolyma' est regnum spirituale Domini in caelis, et Ecclesia spiritualis Ipsius in terris, de quibus praedicatur gloria; `luminare' est verum a Divino. [15] Quia Divinum Verum est quod {31}repraesentatur per regium in Verbo, {32}siquidem Dominus quoad Divinum Verum repraesentabatur per reges, videantur loca mox supra citata, ideo Ipsi ut Regi tribuitur gloria, ut apud Davidem, Attollite portae capita vestra, et extollimini ostia mundi, ut ingrediatur Rex gloriae; quis hic Rex gloriae? Jehovah fortis et heros, Jehovah heros belli. Attollite portae capita vestra, et attollite ostia mundi, ut ingrediatur Rex gloriae: quisnam hic est Rex gloriae? Jehovah Zebaoth, Hic est Rex gloriae, Ps. xxiv 7-10: apud Esaiam, Regnabit Jehovah Zebaoth in monte Zionis et in Hierosolyma, et coram senioribus Ipsius, gloria, xxiv 23;
`gloria' pro Divino Vero; Jehovah dicitur `Jehovah Zebaoth' seu Jehovah exercituum ubi agitur de Divino Vero, nam per `exercitus' significantur vera, n. 3448. [16] {33} Et quia per regium repraesentabatur Divinum Verum, ideo thronus {34}super quo sedebant reges {35}cum judicabant, vocabatur thronus gloriae, Esai. xxii 23, Jer. xiv 21, xvii (x)12; et apud Matthaeum, Filius hominis sedebit super throno gloriae Suae, xix 28: apud eundem, {36}Quando venerit Filius hominis in gloria Sua, et omnes sancti angeli cum Ipso, tunc sedebit super throno gloriae Suae:. . . et dicet Rex illis, xxv 31, 34, 40;
quod thronus dictus thronus gloriae, etiam erat causa quia judicia fiebant ex vero: apud eundem, Venturus Filius hominis in gloria Patris Sui, cum angelis Suis, et tunc reddet unicuique juxta facta illius, xvi 27. [17] Ex his etiam patet quid per gloriam in Oratione Dominica intelligitur, Tuum est regnum, potentia et gloria, in saecula, Matth. vi 13. Regnum spirituale Domini in caelis, et (x)Ecclesia spiritualis {37} in terris {38}vocatur quoque decus, Esai. lx 7, lxiii 15, lxiv 10 [A.V. 11], Dan, viii 9-11, xi 16, 41, 45. Etiam ideo gloria a Josepho dicitur, quia ipse Josephus repraesentat in supremo sensu Dominum quoad Divinum spirituale seu Divinum Verum, in sensu interno regnum spirituale Ipsius, tum bonum fidei, videatur n. 3969, 4669, 4723, 4727. @1 i res$ @2 A d se habet, i est$ @3 Ipso$ @4 i et$ @5 i (m)et in magnificis apparentiis et decoribus inde quae sunt externa illius caeli at correspondent interno ejus, quod est charitas, tum intelligentia et sapientia, nam hae in charitate sunt et sic ex charitate, et vocantur vera et bona fidei.(n)$ @6 apparuit$ @7 ut dictum, idcirco etiam$ @8 illo$ @9 hoc est$ @10 haec$ @11 in eadem Praef:$ @12 i in supremo sensu$ @13 quod$ @14 qua$ @15 et quod factum$ @16 ille$ @17 i quoque$ @18 ideo distinctio sit inter Legem et inter prophetas$ @19 i qui$ @20 i autem$ @21 Quod gloria sit Divinum Verum$ @22 repudiaretur$ @23 et significabatur per$ @24 A has this on p. 369, l. 11, after n. 3448 and introduced by Et apud eundem$ @25 i et$ @26 i gloria Jehovae$ @27 et videbitur$ @28 quomodo$ @29 et$ @30 quod inde procedit$ @31 significatur$ @32 et$ @33 see note 1 page 368$ @34 in$ @35 i etiam$ @36 A has this ref. after the next$ @37 i Ipsius$ @38 etiam vocatur$