465# “祝福、荣耀、智慧”表示这些来自从在三层天堂里的主发出的神性真理。这从“祝福”、“荣耀”和“智慧”的含义清楚可知：“祝福”是指对神性真理的接受和来自它的结实，幸福和永生由此而来；这就是圣言中“祝福或赐福”的含义(参看AE 340节)。“荣耀”是指对内层事物中的神性真理的接受(参看AE 34, 288, 345节)；“智慧”是指对至内层事物中的神性真理的接受，因为智慧由此而来。经上提到这三者，即“祝福、荣耀、智慧”，是因为这些话是三层天堂的天使说的(参看AE 462节)；最低层或第一层天堂对神性真理的接受被称为“祝福”，中间或第二层天堂对神性真理的接受被称为“荣耀”，至内层或第三层天堂对神性真理的接受被称为“智慧”。说“祝福、荣耀、智慧都归与神，直到时代的时代”表示在众天堂，这些来自祂，因为当“祝福、荣耀、智慧”与那些在众天堂里的人同在时，经上就说它们“归与神”；神性祝福、神性荣耀和神性智慧与他们同在。主也在约翰福音中清楚教导了这一点：
你们多结果子，我父就因此得荣耀，你们也就成为我的门徒了。(约翰福音15:8)
同一福音书：
父啊，我的一切都是你的，你的一切也都是我的，并且我因他们得了荣耀。(约翰福音17:10)
这与前面所说的话相似，即“愿救恩归与神”(参看AE 460节)。因此，说“神当受祝福”、“祝福归与神”，以及“荣耀和智慧归与神”对古人来说是一种宗教习俗；他们说这些话的意思不是说，祝福、荣耀和智慧要归与祂，因为一切祝福、荣耀和智慧都来自祂；他们的意思是说，这些从祂那里与所有人同在。他们以这种方式说话，是为了让他们将他们所接受的一切都只归与神，丝毫不归与自己，也为了让他们从神性如此说话，而不是从自己说话。
465. Blessing, [and] glory, and wisdom.- That this signifies that these are from the Divine Truth which proceeds from the Lord in the three heavens, is evident from the signification of blessing, as denoting the reception of Divine Truth and fructification thence, from which are happiness and eternal life, that these are meant by blessing in the Word, may be seen above (n. 460); wherefore it was a religious custom with the ancients to say, "Blessed be God," and "Blessing be to God," also, "glory and wisdom be to God," by which they did not mean that blessing, glory, and wisdom are to Him, since all blessing, glory, and wisdom come from Him; but they meant that these are with every one from Him. They spoke thus in order to ascribe everything that they received to God alone, and nothing to themselves, and in order that might they thus speak from the Divine, and not from themselves.
465. The blessing, and the glory, and the wisdom, signifies that these are from Divine truth that proceeds from the Lord in the three heavens. This is evident from the signification of "blessing," as meaning the reception of Divine truth and the fructification from it, whence are felicity and eternal life. (That this is the meaning of "blessing" in the Word, see above, n. 460. Wherefore it was a custom with the ancients to say, "Blessed be God," and "Blessing be to God," likewise, "Glory and wisdom be to God," by which they did not mean that to Him be blessing, glory, and wisdom, since it is from Him that all blessing, glory, and wisdom come; but they meant that these are from Him with all men. They spoke in this way that the things they had received they might ascribe to God only, and nothing to themselves, and because, speaking thus, they spoke from the Divine, and not from themselves.
465. "Benedictio, gloria et sapientia." - Quod significet haec a Divino Vero quod procedit a Domino, in tribus caelis, constat ex significatione "benedictionis", quod sit receptio Divini Veri et inde fructificatio, unde felicitas et vita aeterna; (quod haec per "benedictionem" in Verbo intelligantur, videatur supra, n. 340); ex significatione "gloriae", quod sit receptio Divini Veri in interioribus (de qua supra, n. 34, 288, 345); et ex significatione "sapientiae", quod sit receptio Divini Veri in intimis, nam inde sapientia: quod haec tria, "benedictio", "gloria" et "Sapientia" dicantur, est quia haec ab angelis trium caelorum dicta sunt (videatur supra, n. 462); ac receptio Divini Veri in ultimo seu primo caelo vocatur benedictio, receptio Divini Veri in medio seu secundo caelo vocatur gloria, ac receptio Divini Veri in intimo seu tertio caelo vocatur Sapientia. Quod autem dicatur, ut "benedictio, gloria et sapientia sit Deo in saecula saeculorum", significat ut sint in caelis ab Ipso, quoniam tunc benedictio, gloria et sapientia dicuntur esse Deo quando illa sunt apud illos qui in caelis sunt; illi enim sunt apud quos Divina benedictio, Divina gloria et Divina sapientia sunt; quod etiam Dominus docet apud Johannem,
"In hoc glorificatus est Pater meus, ut fructum multum feratis, et reddamini discipuli mei" (15:8);
et alibi,
Pater, "Omnia tua mea sunt, et omnia mea tua, sed glorificatus sum in illis" (17:10):
hoc simile est cum eo quod supra dictum est, "Ut salus sit Deo" (videatur supra, n. 460): quare apud antiquos solenne fuit dicere "Benedictus Deus", ac "Benedictio sit Deo", tum "Gloria et sapientia sit Deo"; per quod non intelligebant quod Ipsi sit benedictio, gloria et sapientia, quoniam Ipse est a quo omnis benedictio, gloria et sapientia; sed intelligebant ut illa sint ab Ipso apud omnes: ita loquebantur, ut illa soli Deo accepta ferrent, et nihil sibi, ac ut sic loquerentur a Divino et non a semet.