was shown in the passages cited, n. 9194, 9315, 9523; and that the Lord expelled all the Human which was from the mother, until at length he was not her son, n. 9315; and that the Son of Man, whom the Lord called Himself, is not the son of Mary but the Divine Truth, n. 9807. That glorification, where the Lord is treated of, denotes the unition of His Human with the Divine itself which was in Himself, thus with Jehovah His Father, by which unition He made His Human also 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 Isaiah, The glory of Jehovah shall be revealed, and all flesh shall see together, because the mouth of the Lord hath spoken," xl. 5. Again, "I Jehovah have called thee in justice to open the blind eyes, to bring forth from the prison him that was bound, I [am] Jehovah, that is My name, and My glory will I not give to another," xlii. 6-8. And again, “On thee shall Jehovah arise, and His glory shall be seen upon Thee; the nations shall walk to Thy light," lx. 2, 3. In these passages the Lord is treated of, 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 heard the voice of the Father at any time, nor have seen His shape," v. 37; and since it is the Lord, it is Jehovah Himself, for He saith, I am Jehovah, that is My name, and My glory will I not give to another. 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 enter in. Who is this King of Glory? Je hovah strong and a Hero, Jehovah the Hero of War," Psalm xxiv. 7 to 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, may be seen, n. 9715, 9809, 10,019. Hence it is that He is called Jehovah Mighty and the Hero of War, also Hero in Isaiah," Unto us a child is born, unto us a Son is given: His name is God, Hero, the Father of eternity," ix. 5. That the glory of Jehovah is 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 the glory of the only-begotten of the Father," i. 14; that the Lord is there meant by the Word which was made flesh, is evident; the Word is Divine Truth, and also glory. And in Matthew, "The Son of Man is about to come in the glory of His Father," xvi. 27. And in Luke, "Jesus said to the disciples, ought not Christ to suffer these things, and to enter into His glory," xxiv. 26. To enter into His glory is to be united to the Divine Good which was in Him,

thus to Jehovah or His Father. Hence it is evident what is meant by being glorified in the following passages in John, "The Holy Spirit was not yet, because Jesus was not yet glorified," vii. 39. Again, "These things the disciples of Jesus knew not, but when Jesus was glorified, they then remembered. Jesus said, the hour is come, that the Son of Man should be glorified. And He said, Father, glorify Thy name, then came there a voice from heaven, I have glorified it, and will again glorify," xii. 16, 23, 27, 28. And again, "After that Judas was gone forth, Jesus said, now is the Son of Man glorified, and God is glori fied in Ilim, and God shall glorify Him in Himself, and shall straightway glorify Him," xiii. 31, 32. Hence it is evident,

that the unition of the Lord as to the Human with the Divine itself which was in Him, and which is called Jehovah the Father, is glorification, for it is said, that God will glorify Him in Himself; it is also evident, that that unition was fully made by the passion of the cross, which was the last of the temptations that the Lord by combats with the hells, which are temptations, glorified His Human, may be seen from what is cited, n. 9528, 9937. That when the Lord was glorified, the Divine Truth proceeds from Him, Himself teaches in John, "The Holy Spirit was not yet, because Jesus was not yet glori fied," vii. 39. And again, "The Paraclete, the Spirit of Truth, whom I will send to you, shall not speak from Himself, He shall glorify Me, because He shall take of Mine, and shall announce it to you. All things whatsoever the Father hath are Mine," xvi. 13, 14, 15, 28; the Spirit of Truth is the Divine Truth proceeding from the Lord, n. 9818. The unition of the Inman [principle] with the Divine in Himself is also here de scribed by what is said, that all things which the Father hath are His; and in another place, that the Father and Пe are one; and that the Father is in Him, and Ile in the Father, John x. 30; chap. xiv. 10, 11; see n. 3704; thus that glorification or unition was reciprocal, which also the Lord teaches in John, "Father glorify Thy Son, that Thy Son also may glorify Thee, xvii. 1; where the Father is the Divine itself which was in Him, and the Son is the Divine Human: that the Father is the Divine Good which was in the Lord, may be seen, n. 3704, 7499. That Jehovah in the Word is the Lord, n. 2921, 6303, 8865; and that the Lord is the Divine itself or Jehovah under a human form, may be seen from what is cited, n. 9315.

10,054. "An odor of rest "-that hereby is signified per ceptive of peace, appears from the signification of an odor, as denoting what is perceptive, is shown, n. 3577, 4624 to 4634, 4748; and from the signification of rest, as denoting peace. What Divine Peace is in the heavens, may be seen, n. 92, 93, 2780, 5662, 8455, S665, 8722; that peace in the supreme sense is the Lord, and the Divine proceeding from Him effecting good

in the heavens from what is inmost, n. 3780, 8517. The reason why a burnt-offering is called an odor of rest to Jehovah, is, because by the burnt-offering was represented the unition of the Lord's Divine Human with the Divine itself, as shown above, n. 10,053; and by that unition was acquired peace in the heavens; for all the hells were subjugated by the Lord, when He was in the world, and all the heavens were reduced into order, n. 9715, 9809, 9937, 10,019. Hence it is evident, why it is, that the burnt offering is called an odor of rest to Jehovah; as in several other places, where the burnt-offerings and the meatofferings are treated of, as Levit. i. 9, 13, 17; chap. ii. 2, 9, 12; chap. iii. 5; chap. iv. 31; chap. vi. 6, 15; chap. viii. 28; chap. xxiii. 13, 18; Numb. xv. 3, 7, 13; chap. xxviii. 6, 8, 13; chap. xxix. 2, 6, 13.

10,055. "This is an offering by fire to Jehoval"-that hereby are signified all things from the Divine Love, is manifest from the signification of an offering by fire to Jehovah, as denoting that it is from the Divine Love, for fire in the Word signifies love in each sense, and when said of Jehovah or the Lord, it signifies the Divine Love. That fire denotes love in each sense, may be seen, n. 4906, 5215, 6314, 7324; and that in the supreme sense, in which it relates to Jehovah or the Lord, it denotes Divine Love, n. 6832, 6834, 6849. The burnt-offering is called an offering by fire to Jehovah, because the Divine [being] assumed the Human, and from the Human fought against the hells and subdued them, and at the same time united it to the Divine, to save the human race, out of pure love; that this unition is signified by the burnt-offering, may be seen, n. 10,042, 10,053.

10,056. Verses 19 to 35. And thou shalt take the second ram, and Aaron and his sons shall put their hands upon the head of the ram. And thou shalt slay the ram, and shalt take of its blood, and shalt give [it] upon the auricle of the ear of Aaron, and upon the auricle of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and thou shalt sprinkle the blood upon the altar round about. And thou shalt take of the blood which is upon the altar, and of the oil of anointing, and shalt sprinkle [it] upon Aaron, and upon his garments, and upon his sons, aud upon the garments of his sons with him; and he [shall be] holy, and his garments, and his sons, and the garments of his sons with him. And thou shalt take from the ram the fat, and the tail, and the fat that covers the intestines, and the caul of the liver, and the two kidneys, and the fat which is upon them, and the right flank, because it is the ram of fillings. Ard one piece of bread, and one cake of bread of vil, and one wafer, out of the basket of the unleavened things which are before Jehovah. And thou shalt put all the things upon the palms of the hands of Aaron, and upon the palms

of the hands of his sons, and shalt shake them a shaking before Jehovah. And thou shalt receive them out of their hand, and shalt cause the altar to burn on the burnt-offering, for an odor of rest before Jehovah; this is an offering made by fire to Jehovah. And thou shalt take the breast of the ram of fillings, which is for Aaron, and shalt shake it a shaking before Jehovah, and it shall be to thee for a portion. And thou shalt sanctify the breast of shaking and the flank of up-lifting, which is shaken, and which is lifted up of the ram of fillings, of that which is for Aaron, and of that which is for his sons. And it shall be for Aaron, and for his sons for the statute of an age from with the sons of Israel, because this is the up-lifting, and the up-lifting shall be from with the sons of Israel of their peace-making sacrifices, their up-lifting to Jehovah. And the garments of holiness which are for Aaron shall be for his sons after him, to anointing in them, and to filling in them their hand. Seven days shall the priest after him of his sons put them on, who shall enter into the tent of the congregation to minister in the holy [place]. And thou shalt take the ram of fillings, and shalt boil his flesh in the holy place. And Aaron and his sons shall eat the flesh of the ram, and the bread which is in the basket at the door of the tent of the congregation. And they shall eat those things wherein is what is expiated, to fill their hand, to sanctify them; and a stranger shall not eat, because they are holy. And if there should have been left of the flesh of fillings, and of the bread until the morning, then thou shalt burn what is left with fire, it shall not be eaten, because it is holy. And thus thou shalt do to Aaron and to his sons, according to all which I have commanded thee; seven days thou shalt fill their hand. And thou shalt take the second ram, signifies to the state following, which is of the Divine Truth proceeding from the Divine Good of the Lord in the heavens. And Aaron and his sons shall put their hands upon the head of the ram, signifies communication of power with the whole. And thou shalt slay the ram, signifies preparation. And thou shalt take of his blood, signifies the Divine Truth proceeding from the Divine Good of the Lord in the heavens. And thou shalt give it on the auricle of the ear of Aaron, and on the auricle of the right ear of his sons, signifies every thing perceptive of the Divine Truth proceeding from the Divine Good of the Lord in the heavens. And on the thumb of their right hand, signifies the intellectual principle thence derived in the middle heaven. And on the great toe of their right foot, signifies the intellectual principle in the ultimate heaven. And thou shalt sprinkle the blood upon the altar round about, signifies the unition of the Divine Truth with the Divine Good. And thou shalt take of the blood which is upon the altar signifies Divine Truth united to Divine Good in the Lord. And of the oil of anointing, signifies the Divine Good of the Divine Love

which is in the Lord. And shalt sprinkle it upon Aaron and upon his garments, signifies the reciprocal unition of the Divine Good and the Divine Truth in the Lord's Divine Human in the superior heavens. And upon his sons, and upon the garments of his sons with him, signifies the reciprocal unition of the Divine Good and the Divine Truth in the Lord's Divine Human in the inferior heavens. And he [shall be] holy, and his garments, and his sons, and the garments of his sons with him, signifies thus all Divine Things in the heavens. And thou shalt take from the ram the fat, signifies good in the heavens. And the tail, signifies all truth there. And the fat that covers the intestines, signifies good in ultimates. And the caul of the liver, signifies interior purified good of the natural man. And the two kidneys and the fat which is upon them, signifies interior purified truth of the natural man and its good. And the right flank, signifies inmost good. Because it is the ram of fillings, signifies a representative of the Divine Power of the Lord in the heavens by Divine Truth from His Divine Good. And one piece of bread, signifies in most celestial good from the Lord. And one cake of bread of oil, signifies middle celestial good. And one water, signifies ultimate celestial good. Out of the basket of the unleavened things, signifies which are together in the sensual principle. Which are before Jehovah, signifies from the Divine Good of the Lord. And thou shalt put all the things upon the palms of the hands of Aaron, and upon the palms of the hands of his Bons, signifies acknowledgment in the heavens that those things are of the Lord and from the Lord. And shalt shake them a shaking before Jehovah, signifies hence Divine life. And thou shalt receive them out of their hand, and shalt cause the altar to burn upon the burnt-offering, signifies unition with the Divine Good of the Divine Love. For an odor of rest before Jehovah, signifies what is perceptive of peace. This is an offering made by fire to Jehovah, signifies from the Divine Love. And thou shalt take the breast, signifies the Divine spiritual principle in the heavens and its appropriation there. Of the ram of fillings, which is for Aaron, signifies a representative of the Divine Power of the Lord in the heavens by Divine Truth from His Divine Good. And shalt shake it a shaking before Jehovah, signifies vivification. And it shall be to thee for a portion, signifies communication with those who are in Divine Truths. And thou shalt sanctify the breast of shaking, signifies the Divine Spiritual [principle] acknowledged in heaven and in the church. And the flank of uplifting, signifies the Divine Celestial [principle], which is of the Lord alone, perceived in heaven and in the church. Which is shaken, and which is up-lifted, signifies which is acknowledged and which is received. Of the rain of fillings, of that which is for Aaron, and of that which is for his sous, signifies a representative of the Divine Power of the Lord