Spiritual Meaning of
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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.
 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, (AC 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068). This 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.
 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 (AC 2135a, 4859), and that by "Elias" is meant the prophetic Word, (AC 2135a, 2762, 5247).
 In Matthew:--
They shall see the Son of man coming in the clouds of heaven with power and glory (Matthew 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, (AC 2135a); and that "glory" is the intelligence and wisdom which belong to Divine truth (AC 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).
 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 (AC 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).
The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Num. 14:10).
The cloud covered the tent, and the glory of Jehovah appeared (Num. 16:42).
 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.
 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.
 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.
 In Isaiah:--
The seraphim cried, Holy, holy, holy, is Jehovah Zebaoth; the fulness of all the earth is His glory (Isa. 6:3).
The glory of Jehovah shall be revealed, and all flesh shall see together (Isa. 40:5).
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 (AC 1158).
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.
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," (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.
 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.
 As in the Word Divine truth is represented by royalty, the Lord as to Divine truth being represented by kings (the passages cited just above), therefore to it as to a king is attributed "glory," as in David:--
Lift up your heads, O ye gate,; 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).
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 (AC 3448).
 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 (Matthew 19:28).
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 (Matthew 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 (Matthew 16:27).
 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 (AC 3969, 4669, 4723, 4727).
from AC 5922
The signification of the glory of Jehovah, when said of the Word, is its internal sense, thus the interior things of the Word (AC 2135a, 5922); and the signification of Mount Sinai, is Divine truth proceeding from the Lord, and consequently heaven (AC 9420, 9427). That the interior things of the Word are called glory is because the Divine truth proceeding from the Lord as a sun is the light in heaven which gives sight to the angels there, and at the same time intelligence and wisdom (AC 1531, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3339, 3341, 3636, 3643, 3862, 3993, 4302, 4415, 4527, 5400, 6313, 6608, 6905, 6907, 8644, 8707, 8861). From this Divine light is all the glory in heaven, which is such as to surpass all human apprehension. From this it is plain why the internal sense of the Word is meant by glory; for the internal sense of the Word is the Divine truth that proceeds from the Lord in heaven, thus is the light from which is all the glory there.
 This is meant by glory in many passages of the Word, as that they should see the Son of man in a cloud with glory (Matt. 24:30; Luke 21:27); and that the Lord, after He had suffered, was to enter into His glory (Luke 24:26); that when He should come in His glory, He would sit upon the throne of His glory (Matt. 25:31), where to sit upon the throne of glory denotes to judge from the Divine truth which is from Himself; also that Moses and Elias were seen in glory (Luke 9:30, 31), that Moses and Elias here denote the Word, see the preface to Genesis xviii., and (AC 2762, 5247, 9372). The same is also meant by the glorification of the Lord, in John:
Now hath the Son of man been glorified, and God hath been glorified in Him. God shall also glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32);
to be glorified in God denotes to become Divine good, from which is Divine truth. In like manner in (John 12:38).
 By glory is signified the Divine truth proceeding from the Lord such as it is in heaven, also in the following passages:--
The voice of one crying in the wilderness, Prepare ye the way of Jehovah. And the glory of Jehovah shall be revealed, and all flesh shall see together (Isa. 40:3, 6);
treating of the coming of the Lord; where the glory of Jehovah which shall be revealed denotes the Divine truth. That the Lord is this truth, because it is from Him, is manifest in John:--
In the beginning was the Word, and the Word was with God, and God was the Word. In Him was life; and the life was the light of men. He was the true light. And the Word was made flesh, and we beheld His glory, the glory as of the Only begotten of the Father (John 1:1, 4, 9, 14);
here the Word denotes the Divine truth; in like manner the light; from which it is plain what is meant by beholding His glory. That the Lord did not appear in any other glory in the world, except when He was transfigured, is known.
 In like manner in another passage in John:--
These things said Isaiah, when he saw His glory, and spake of Him. But 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 remain in the darkness (John 12:41, 43, 46);
here also the glory of the Lord, and the glory of God, denote the Divine truth, and the glory of men denotes falsity. In Isaiah:--
Shine, for thy light is come, and the glory of Jehovah is risen upon thee Jehovah shall arise upon thee, and His glory shall be seen upon thee. The glory of Lebanon shall come unto thee, to adorn the place of My sanctuary. Thy sun shall no more go down, neither shall thy moon wane; for Jehovah shall be unto thee for a light of eternity (Isa. 60:1, 2, 13, 20)
it is evident that the subject here treated of is the Lord's coming, His kingdom, heaven, and the church. The Divine truth proceeding from His Divine Human is described in this whole chapter, and is called, light, honor, and glory.
They shall fear the name of Jehovah from the setting of the sun, and His glory from the rising of the sun. The Redeemer shall come to Zion (Isa. 59:19, 20);
here also the Lord is treated of; the name of Jehovah denotes all the truth of faith and good of love from which is worship (AC 2724, 3006, 6674, 9310). Again:--
I have called thee in righteousness, and I will give thee for a covenant to the people, for a light of the Gentiles. I am Jehovah; this is My name; and My glory will I not give to another (Isa. 42:6, 8);
here also treating of the Lord, where a light of the Gentiles denotes the Divine truth which is from Him; "not to give His glory to another,' denotes that this Divine truth proceeds from no other than the Lord, who is one with Jehovah. As also in the same:--
For Mine own sake, for Mine own sake, will I do it, and My glory will I not give to another (Isa. 48:11).
 In like manner elsewhere:--
Thy light shall break forth as the dawn; thy righteousness shall walk before thee; the glory of Jehovah shall gather thee (Isa. 58:8)
He shall come to gather together all nations and tongues; that they may come, and see My glory (Isa. 66:18).
Jehovah Zebaoth shall reign in Mount Zion, and in Jerusalem, and before the elders shall be His glory (Isa. 24:23).
Jehovah said, I live; and all the earth shall be filled with the glory of Jehovah (Num. 14:20, 21).
In these passages the Lord is treated of, and the glory denotes the Divine truth that is from Him.
I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim. And one cried unto another, Holy, holy, holy, Jehovah Zebaoth, the fullness of all the earth is His glory (Isa. 6:1-3).
The heavens recount the glory of God (Ps. 19:1).
That the nations may fear the name of Jehovah, and the kings of the earth Thy glory; in that Jehovah hath built up Zion, and hath appeared in His glory (Ps. 102:15, 16).
The glory of God shall enlighten the Holy Jerusalem, and the Lamb is the lamp thereof. And the nations that are saved shall walk in her light; and the kings of the earth shall bring their glory and honor into it (Rev. 21:23, 24);
the holy Jerusalem denotes the New Church; the glory of God, the Divine truth from the Lord therein; in like manner her light in which they shall walk; the kings of the earth who shall bring their glory, denote those who are in truths from good (AC 2015, 2069, 4581, 4966, 5044, 6148) From all this it can now be seen what is signified by the glory of Jehovah which tarried upon Mount Sinai (AC 8427).
from AC 9429
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