10053.“这是给耶和华的燔祭”表主之人身的荣耀。这从“燔祭”的代表清楚可知，“燔祭”是指主之人身的荣耀。犹太民族有祭牲和燔祭；“祭牲”表示从邪恶与虚假中洁净，以及真理的植入；而“燔祭”表示真理与良善的结合，因而表示完全、彻底的重生。然而，就论述主的至高意义而言，“祭牲”表示将邪恶与虚假从祂源自母亲的人身当中逐出并植入源于祂里面的神性良善的神性真理；而“燔祭”表示神性真理与神性良善的合一，这种合一就是“荣耀”所表示的。因为当主在世时，祂将其人身作成神性真理，还通过分阶段地将这人身与在祂里面，系其生命的本质存在的神性良善合一而将祂的人身作成神性良善，从而与耶和华为一。祂生命的本质存在就是那与人同在、被称为来自父亲的灵魂之物；它就是神性良善本身或神性之爱。不过，关于这些事，可参看9194， 9315e， 9528e节提到的地方所作的说明。至于主将源自母亲的一切人身之物逐出，直到最后祂不是她的儿子，可参看9807节。
在论述主的地方，荣耀表示将祂的人身与祂里面的神性本身，因而与耶和华祂的父合一，祂通过这种合一而将祂的人身也作成神性良善。这一点从圣言中在论到耶和华或主时，提到动词的“荣耀”和名词的“荣耀”或“荣光”（译注：glory和glorification）的经文清楚看出来，如这些经文：
耶和华的荣耀必然显现，凡有血肉的必一同看见。因为这是耶和华亲口说的。（以赛亚书40:5）
以赛亚书：
我耶和华凭公义召你，开瞎子的眼，领被囚的出牢狱；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）
同一先知书：
耶和华却要升现照耀你！祂的荣耀要现在你身上。列族要走向你的光。（以赛亚书60:2，3）
这些经文论述主，“耶和华的荣耀”表示神性真理方面的主，因为从主发出的神性真理就是“耶和华的荣耀”（9429节）。神性真理并非来自任何其它源头，主在约翰福音教导了这一点：
你们从来没有听见祂的响声，也没有看见祂的形状。（约翰福音5:37）
由于祂就是主，故祂是耶和华自己，因为祂说“我是耶和华，这是我的名。我必不将我的荣耀归给别人”。
也正因如此，主被称为“荣耀的王”，如诗篇：
众城门哪，你们要抬起头来！古老的门户啊，你们要被举起！那荣耀的王将要进来。荣耀的王是谁呢？就是有力有能的耶和华，战场上的勇士耶和华。（诗篇24:7-10）
主在此凭神性真理而被称为“荣耀的王”，祂用神性真理来与地狱争战，并战胜、征服它们。这一切是通过祂在世时的人身实现的（参看9715，9809，10019节）。这就是为何祂被称为“有力有能的耶和华”，以及在以赛亚书被称为“勇士”或“英雄”：
有一婴孩为我们而生，有一子赐给我们；祂名称为神、勇士、永恒的父！（以赛亚书9:6）
“耶和华的荣耀”是指从祂的神性良善，也就是耶和华或父发出的神性真理方面的主，主在约翰福音亲自教导了这一点：
圣言成了肉身，我们也见过他的荣光，正是父独生子的荣光。（约翰福音1:14）
此处“成了肉身”的“圣言”是指主，这是不证自明的；“圣言”是指神性真理，“荣耀”也是。马太福音：
人子要在祂父的荣耀里来临。（马太福音16:27）
路加福音：
耶稣对门徒说，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）
“进入祂的荣耀”表示与祂里面的神性良善，因而与耶和华或祂的父合一。因为耶和华父是神的本质存在，神在其本质存在上是神性之爱，因而也是神性良善；“进入祂的荣耀”表示人身与那良善的合一。
由此明显可知在下列经文中，“得荣耀”表示什么：
那时还没有赐下圣灵来，因为耶稣尚未得着荣耀。（约翰福音7:39）
同一福音书：
这些事门徒起先不明白，等到耶稣得了荣耀以后，才想起……耶稣说，人子得荣耀的时刻到了。祂说，父啊，愿你荣耀你的名。当时就有响声从天上来，我已经荣耀了我的名，还要再荣耀。（约翰福音12:16，23，27，28）
又：
犹大既出去，耶稣就说，如今人子得了荣耀，神在祂身上也得了荣耀。神要因自己荣耀祂，并且要立刻荣耀祂。（约翰福音13:31-32）
由此明显可知，主的人身与在祂里面并被称为耶和华父的神性本身的合一就是“荣耀”，因为经上说“神要因自己荣耀祂”。由此也明显可知，这种合一通过十字架受难，也就是祂的最后试探而完全实现。主通过与地狱的争战，也就是试探而荣耀祂的人身（参看9528，9937节所提到的地方）。
主在约翰福音亲自教导，当祂得了荣耀时，神性真理就从祂发出：
那时还没有赐下圣灵来，因为耶稣尚未得着荣耀。（约翰福音7:39）
同一福音书：
保惠师，就是我要差给你们的真理的灵，不是凭自己说话。祂要荣耀我，因为祂必从我领受，而传告给你们。凡父所有的，都是我的。（约翰福音16:13-15，28）
“真理的灵”是指从主发出的神性真理（9818节）；经上在此说，凡父所有的，都是祂的；在另一处说，父与祂为一；父在祂里面，祂在父里面（约翰福音10:30；14:10，11；3704节）；这些话也描述了人身与祂里面的神性的合一。因此，荣耀或合一是相互的，这也是主在约翰福音中的教导：
父啊，愿你荣耀你的儿子，使你的儿子也荣耀你。（约翰福音17:1）
“父”是指祂里面的神性本身，“儿子”是指神性人身。“父”是指主里面的神性良善（参看3704，7499节）；在圣言中，耶和华是指主（参看2921，6303，8865节）；主是一个人形式的神性本身，或耶和华（参看9315节所提到的地方）。
Potts(1905-1910) 10053
10053. This is a burnt-offering unto Jehovah. That this signifies the glorification of the Lord's Human, is evident from the representation of a burnt-offering, as being the glorification of the Lord's Human. Among the Jewish nation there were sacrifices and burnt-offerings; the "sacrifices" signified purification from evils and falsities, and the implantation of truth, but the "burnt-offerings" signified the conjunction of truth with good, thus full and complete regeneration. In the supreme sense however, which treats of the Lord, the "sacrifices" signified the casting out of evils and falsities from His Human that was from the mother, and the implantation of Divine truth from the Divine good which was in Him; and the "burnt-offerings" signified the unition of the Divine truth with the Divine good, which unition is what is meant by "glorification." For when the Lord was in the world He made His Human Divine truth, and successively also by unition with the Divine good which was in Him and was the being of His life, He made His Human Divine good, thus one with Jehovah. The being of His life was that which with man is called the soul from the father, and this was the Divine good itself or the Divine love. (But on these things see what was shown in the places cited in n. 9194, 9315, 9528; and that the Lord expelled all the human that was from the mother, until at last He was not her son, n. 9315; and that the "Son of man," as the Lord called Himself, is not the son of Mary but the Divine truth, n. 9807.) [2] That where the Lord is treated of "glorification" denotes the unition of His Human with the Divine Itself which was in Him, thus with Jehovah His Father, by which unition He made His Human also the Divine good, is manifest from the passages in the Word where mention is made of "glory," and "glorification," when spoken of Jehovah or the Lord, as in these passages:
The glory of Jehovah shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it (Isa. 40:5). I Jehovah have called thee in righteousness, to open the blind eyes, to bring forth from the prison him that is bound; I am Jehovah; this is My name, and My glory will I not give to another (Isa. 42:6-8). Jehovah shall arise upon thee, and His glory shall be seen upon thee; the nations shall walk to thy light (Isa. 60:2, 3). These passages treat of the Lord, and by "the glory of Jehovah" is meant the Lord as to Divine truth, for the Divine truth proceeding from the Lord is the "glory of Jehovah" (n. 9429). That Divine truth is from no other source, the Lord teaches in John:
Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37). And as it is the Lord that is treated of, it is Jehovah Himself, for He says, "I am Jehovah, this is My name, and My glory will I not give to another." [3] Hence also it is that the Lord is called the "King of glory," as in David:
Lift up your heads, O ye gates, and be ye lifted up, ye doors of the world, and the King of glory shall come in. Who is this King of glory? Jehovah strong and a Hero, Jehovah a Hero of war (Ps. 24:7-10). The Lord is here called the "King of glory" from the Divine truth from which He fought, conquered, and subdued the hells; that this was done from His Human when He was in the world, see n. 9715, 9809, 10019; hence it is that He is called "Jehovah strong and a Hero of war," and a "Hero" also in Isaiah:
Unto us a Child is born, unto us a Son is given, and His name is God, Hero, the Father of Eternity (Isa. 9:6). [4] That "the glory of Jehovah" denotes the Lord as to the Divine truth proceeding from His Divine good, which is Jehovah or the Father, the Lord Himself teaches in John:
The Word was made flesh, and we saw His glory, as of the glory of the only-begotten of the Father (John 1:14);
that the Lord is here meant by the "Word which was made flesh," is manifest; "the Word" denotes the Divine truth, and so also does "glory." Again:
The Son of man shall come in the glory of His Father (Matt. 16:27). Jesus said to the disciples, Ought not the Christ to suffer this, and to enter into His glory? (Luke 24:26);
"to enter into His glory" denotes to be united to the Divine good which was in Him, thus to Jehovah or His Father. [5] From this is plain what is meant by "being glorified" in the following passages:
The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39). These things knew not the disciples of Jesus; but when Jesus was glorified, then they remembered. Jesus said, The hour is come that the Son of man should be glorified. And He said, Father, glorify Thy name. There came forth a voice from heaven, I have both glorified it, and will glorify it again (John 12:16, 23, 27, 28). After Judas was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and shall straightway glorify Him (John 13:31-32). From this it is evident that the unition of the Lord as to the Human with the Divine Itself that was in Him and is called Jehovah the Father, is "glorification," for it is said that "God will glorify Him in Himself." It is also plain that this unition was fully accomplished by the passion of the cross, which was the last of the temptations. (That through combats with the hells, which are temptations, the Lord glorified His Human, see the places cited in n. 9528, 9937.) [6] That since the Lord was glorified the Divine truth proceeds from Him, He Himself teaches in these passages:
The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39). The Paraclete, the Spirit of truth, whom I will send to you, shall not speak from Himself. He shall glorify Me, for He shall receive of Mine, and shall declare it unto you. All things whatsoever the Father hath, are Mine (John 13-15, 28);
"the Spirit of truth" denotes the Divine truth proceeding from the Lord (n. 9818); the unition of the Human with the Divine in Him is also here described by its being said that "all things which the Father Hath are His;" and in another place, that "the Father and He are one;" and that "the Father is in Him, and He in the Father" (John 10:30; 14:10, 11; n. 3704); thus that the glorification or unition was reciprocal, which also the Lord teaches in John:
Father, glorify Thy Son, that Thy Son also may glorify Thee (John 17:1);
"the Father" denotes the Divine Itself that was in Him, and "the Son" denotes the Divine Human. (That "the Father" denotes the Divine good that was in the Lord, see n. 3704, 7499; also that "Jehovah" in the Word denotes the Lord, n. 2921, 6303, 8865; and that the Lord is the Divine Itself or Jehovah under a human form, see the places cited in n. 9315.)
Elliott(1983-1999) 10053
10053. 'It is a burnt offering to Jehovah' means the glorification of the Lord's Human. This is clear from the representation of 'a burnt offering' as the glorification of the Lord's Human. The Jewish nation had sacrifices and burnt offerings; the sacrifices served to mean purification from evils and falsities and the implantation of truth, but burnt offerings served to mean the joining of truth to good, thus complete regeneration. In the highest sense however, in which the Lord is the subject, sacrifices meant the ejection of evils and falsities from His Human derived from the mother and the implantation of Divine Truth from the Divine Good that was within Him, while the burnt offerings meant the uniting of Divine Truth to Divine Good. This uniting is what should be understood by glorification. For when He was in the world the Lord made His Human Divine Truth, and also, by uniting this in stages to the Divine Good that was within Him and was the Essential Being (Esse) of His life, He also made His Human Divine Good, thus one with Jehovah. The Essential Being of His life was that which as it exists with others is called the soul from the father; and it was Divine Good itself or Divine Love. But regarding these matters, see what has been shown in the places referred to in 9194, 9315(end), 9528(end). As regards the Lord's expulsion of everything human derived from the mother, till at length He was not her son, see 9315(end); and as regards 'the Son of Man', which the Lord calls Himself, that He is not Mary's son but Divine Truth, 9807.
[2] Glorification, where the Lord is the subject, means uniting His Human to Divinity itself that was within Him, thus to Jehovah His Father; and by uniting them He also made His Human Divine Good. This is clear from places in the Word which use the terms 'glory' and 'glorification' in reference to Jehovah or the Lord, as in Isaiah,
The glory of Jehovah will be revealed, and all flesh will see it together; for the mouth of the Lord has spoken. Isa 40:5.
In the same prophet,
I Jehovah have called You in righteousness, to open the blind eyes, to bring the bound out of prison. I am Jehovah, that is My name; and My glory I will not give to another. Isa 42:6-8.
And in the same prophet,
Jehovah will arise over You, and His glory will be seen over You. Nations will walk to Your light. Isa 60:2,3.
In these places the Lord is the subject, 'the glory of Jehovah' being used to mean the Lord in respect of Divine Truth; for Jehovah's glory is Divine Truth emanating from the Lord, 9429. That Divine Truth does not come from any other source is the Lord's teaching in John,
You have never heard the Father's voice nor seen His shape. John 5:37.
And since He is the Lord He is Jehovah Himself, for He says, 'I am Jehovah, that is My name; and My glory I will not give to another'.
[3] For this reason also the Lord is called 'the King of glory' in David,
Lift up your heads, O gates, and be lifted up, O ancient doorsa, and the King of glory will come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Ps 24:7-10.
Here the Lord is called 'the King of glory' by virtue of Divine Truth, with which He fought against, overcame, and subdued the hells. This was accomplished by His Human when He was in the world, see 9715, 9809, 10019. This is why He is called 'Jehovah strong and mighty in battle', and also a mighty one or 'hero' in Isaiah,
To us a Boy is born, to us a Son is given; His name is God, Hero, Father of Eternity. Isa 9:6.
[4] The Lord Himself teaches that Jehovah's glory is the Lord in respect of Divine Truth emanating from His Divine Good, which is Jehovah or the Father, in John,
The Word became flesh, and we saw His glory, glory as of the Only Begotten from the Father. John 1:14.
Here, where it is self-evident that the Lord is meant by the Word which became flesh, 'the Word' is Divine Truth, and so too is 'glory'. In Matthew,
The Son of Man will come in the glory of His Father. Matt 16:27.
And in Luke,
Jesus said to the disciples, Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.
'Entering into His glory' means being united to Divine Good which was within Him, thus to Jehovah or His Father. For Jehovah the Father is God's Essential Being (Esse), and God in His Essential Being is Divine Love, thus also Divine Good; and the uniting of the Human to that Good is meant by 'entering into His glory'.
[5] From this it is evident what 'being glorified' means in the following places: In John,
The Holy Spirit was not yet because Jesus was not yet glorified. John 7:39.
And in the same gospel,
These things Jesus' disciples did not know, but when Jesus was glorified, then they remembered ... . Jesus said, The hour has come that the Son of Man should be glorified. And He said, Father, glorify Your name. [Then] a voice came from heaven, I have both glorified it and will glorify it again. John 12:16,23,27,28.
And in the same gospel,
After Judas went out Jesus said, Now is the Son of Man glorified, and God is glorified in Him. And God will glorify Him in Himself, and will glorify Him at once. John 13:31,32.
From these places it is evident that glorification is the uniting of the Lord's Human to Divinity itself which was within Him and is called Jehovah the Father, for it is said that 'God will glorify Him in Himself'. It is also evident from those places that the uniting was fully accomplished by the passion of the Cross, which was the last of His temptations. For the Lord glorified His Human by means of conflicts with hell, which are temptations, see the places referred to in 9528, 9937.
[6] The Lord Himself teaches that when He has been glorified Divine Truth emanates from Him, in John,
The Holy Spirit was not yet because Jesus was not yet glorified. John 7:39.
And in the same gospel,
The Paraclete, the Spirit of truth, whom I will send to you will not speak from Himself. He will glorify Me, for He will receive from what is Mine and declare it to you; all things whatever that the Father has are Mine. John 16:13-15,28.
'The Spirit of truth' is Divine Truth emanating from the Lord, 9818. The uniting of the Human to the Divine within Him is also described here by the declaration that all things the Father has are His, and elsewhere by the declarations that the Father and He are one and that the Father is in Him and He is in the Father, John 10:30; 14:10,11; see 3704. Thus the glorification or uniting was reciprocal, which too is the Lord's teaching in John,
Father, glorify Your Son, that Your Son also may glorify You. John 17:1.
'Father' is the Divinity itself that was within Him, and 'Son' is the Divine Human.
'The Father' is Divine Good which is within the Lord, see 3704, 7499. Jehovah in the Word is the Lord, 2921, 6303, 8865. The Lord is Divinity itself, or Jehovah, in a Human form, see the places referred to in 9315.
Latin(1748-1756) 10053
10053. `Holocaustum hoc Jehovae': quod significet glorificationem Humani Domini, constat ex repraesentatione `holocausti' quod sit glorificatio Humani Domini; erant apud gentem Judaicam sacrificia et holocausta; sacrificia significabant purificationem a malis et falsis (c)ac implantationem veri, holocausta autem significabant conjunctionem veri cum bono, ita plenariam regenerationem; in supremo autem sensu, in quo agitur de Domino, sacrificia significabant ejectionem malorum et falsorum ab Humano Suo quod a matre, ac (x)implantationem Divini Veri ex Divino Bono quod in Ipso, et holocausta significabant unitionem Divini Veri cum Divino Bono, quae unitio est quae intelligitur per glorificationem, nam Dominus cum in mundo fuit, Humanum Suum fecit Divinum Verum, ac successive etiam per unitionem cum Divino Bono quod (o)in Ipso, et erat Esse vitae Ipsius, fecit Humanum Suum Divinum Bonum, ita unum cum Jehovah; (m)Esse vitae Ipsius fuit quod apud hominem vocatur anima ex patre, ac id fuit ipsum Divinum Bonum seu Divinus Amor;(n) sed de his videantur quae in locis citatis n. 9194, 9315 fin., 9528 fin., ostensa sunt; et quod Dominus expulerit omne humanum quod a matre, usque tandem ut non filius ejus esset, n. 9315 fin., (m)et quod Filius hominis, quem Se vocavit Dominus, non sit filius Mariae, sed Divinum Verum, n. 9807.(n) [2] Quod glorificatio, ubi de Domino, sit unitio Humani Ipsius cum ipso Divino quod in Ipso, ita cum Jehovah Patre Ipsius, per quam unitionem Ipse Humanum Suum etiam Divinum Bonum fecit, constat ex locis in Verbo ubi `gloria' et `glorificatio,' {1} cum de Jehovah seu Domino dicuntur, nominantur, ut apud Esaiam, Revelabitur gloria Jehovae, et videbunt omnis caro simul, quia os Domini locutum (o)est, x 15:apud eundem, Jehovah vocavi Te in justitia ad aperiendum oculos caecos, ad educendum e carcere vinctum; Ego Jehovah, hoc nomen Meum, et gloriam Meam alteri non dabo, xlii 6-8:
et apud eundem, Super Te exorietur Jehovah, et gloria Ipsius super Te videbitur; ambulabunt gentes ad lucem Tuam, lx 2, 3;
in illis locis agitur de Domino, et per `gloriam Jehovae' intelligitur Dominus quoad Divinum Verum, nam Divinum Verum procedens (c)ex Domino est gloria Jehovae, n. 9429; quod aliunde non Divinum Verum, docet {2} Dominus apud Johannem, Neque vocem Patris audivistis unquam, neque speciem Ipsius vidistis, v 37;
et quia est Dominus, est Ipse Jehovah, nam `dicit', Ego Jehovah, hoc nomen Meum, et gloriam Meam alteri non dabo. [3] Inde quoque est quod Dominus dicatur `Rex gloriae' apud Davidem, Attollite, portae, capita vestra, et extollimini, ostia mundi, et ingredietur {4} Rex gloriae, quis hic Rex gloriae? Jehovah fortis {5} et heros, Jehovah heros belli, Ps. xxiv 7-10;
dicitur hic Dominus `Rex gloriae' ex Divino Vero, ex quo pugnavit, vicit, et subjugavit inferna; quod hoc factum sit ex Humano Ipsius cum in mundo fuit, videatur n. 9715, 9809, 10,019; inde est quod dicatur `Jehovah fortis et heros belli,' et quoque `heros' apud Esaiam, Puer natus est nobis, Filius datus est nobis; nomen Ipsius, Deus, Heros, Pater aeternitatis, ix 5 [A. V. 6]. [4] Quod gloria Jehovae sit Dominus quoad Divinum Verum procedens ex Divino Bono Ipsius, quod est Jehovah seu Pater, docet Ipse Dominus apud Johannem, Verbum caro factum est, et vidimus gloriam Ipsius, ut gloriam unigeniti a Patre, i 14;
quod Dominus ibi intelligatur per `Verbum quod caro factum,' patet; `Verbum' est Divinum Verum, (o)et quoque gloria: apud Matthaeum, Venturus Filius hominis in gloria patris Sui, xvi 27:
et apud Lucam, Jesus dixit ad discipulos, Nonne hoc oportebat pati Christum, et ingredi in gloriam Suam? xxiv 26;
`ingredi in gloriam Suam' est {6} uniri Divino Bono quod in Ipso, ita Jehovae (d)seu' Patri Suo; nam Jehovah Pater est Divinum Esse, et Divinum Esse est Divinus Amor, ita quoque Divinum Bonum; Huic uniri quoad Humanum est `ingredi in gloriam Suam'; inde patet quid sit `glorificari' in his locis: apud Johannem, Nondum erat Spiritus sanctus, quia Jesus nondum, glorificatus est, vii 39;
apud eundem, Haec non sciverunt discipuli Jesu, sed cum glorificatus est Jesus, tunc recordati sunt. Jesus dixit, Venit hora ut glorificetur Filius hominis. Et dixit, Pater, glorifica nomen Tuum; exiit vox e caelo, Et glorificavi et rursus glorificabo, xii 16, 23, 27, 28:
et apud eundem, Postquam exivit Judas, dixit Jesus, Nunc glorificatus est Filius hominis, (x) et Deus glorificatus est in Ipso, et Deus glorificabit Ipsum in Se Ipso, et statim glorificabit Ipsum, xiii 31, 32;
inde patet quod unitio Domini quoad Humanum cum ipso Divino quod in Ipso, ac Jehovah Pater vocatur, sit glorificatio, nam dicitur quod Deus glorificabit Ipsum in Se Ipso; etiam patet quod unitio illa plenarie facta sit per passionem crucis, quae fuit ultimum tentationum; quod Dominus per pugnas cum infernis, quae sunt tentationes, glorificaverit Humanum Suum, videantur citata n. 9528, {7} 9937. [6] Quod cum Dominus glorificatus est, Divinum Verum procedat ab Ipso, docet Ipse apud Johannem, Nondum erat Spiritus sanctus, quia Jesus nondum glorificatus (o)est, vii 39:
et apud eundem, Paracletus Spiritus veritatis, quem mittam vobis, non loquetur a Seipso; Ille Me glorificabit, quia ex Meo accipiet, et annuntiabit vobis. Omnia quaecumque Pater habet, Mea sunt, xvi 13-15, 28;
`Spiritus veritatis' est Divinum Verum procedens a Domino, n. 9818; unitio Humani cum Divino in Ipso (m)etiam hic describitur per quod omnia quae Pater habet Ipsius sint; ac alibi quod Pater et Ipse unum sint, et quod Pater in Ipso et Ipse in Patre, Joh. x 30, (x)xiv 10, 11, (o)videatur n. 3704; ita quod glorificatio seu unitio fuerit reciproca, quod etiam (t)Dominus docet apud Johannem, Pater, glorifica Filium Tuum, ut etiam Filius Tuus glorificet Te, xvii 1;
`Pater' est ipsum Divinum quod in Ipso, et `Filius' est Divinum Humanum;(n) quod `Pater' sit Divinum Bonum quod in Domino, videatur n. 3704, 7499, quod Jehovah in Verbo sit Dominus, n. 2921, 6303, 8865, et quod Dominus sit ipsum Divinum seu Jehovah sub forma Humana, citata n. 9315 {8}. @1 glorificatio et gloria$ @2 i Ipse$ @3 dicitur$ @4 quis hic$ @5 i est$ @6 quod ingredi in gloriam suam sit$ @7 i et$ @8 Quod Dominus sit Ipsum Divinum seu Jehovah sub forma Humana, videantur citata n. 9315; quod Jehovah in Verbo sit Dominus, n. 2921, 6303, 8865; et quod Pater sit Divinum (m)Bonum quod in Ipso, n. 3704, 7499 (n)$