2814、“放在坛的柴上”表示在与公义联合或公义所属的人身或人性神性里面。这从“坛”和“燔祭的柴”的含义清楚可知：“坛”是指主的神性人身或人性（参看2811节）；“燔祭的柴”是指公义的功德（参看2784，2798，2812节）。所论述的在主的人身或人性神性里面经历试探的神性真理，或为神性的真理，不是神性真理本身，因为神性真理本身超越一切试探。确切地说，它是理性真理，就是天使所拥有的那种；理性真理在于真理的表象，就是那被称为“人子”的，不过是荣耀之前的。而得了荣耀的主的神性人身或人性里面的神性真理超越表象，不可能在任何理解的范畴内，更不可能在世人的理解范畴内，甚至不在天使的理解范畴内，因而根本不可能经历任何试探。在天上，它看似来自主的光。关于这神性真理，或得了荣耀的人子，经上在约翰福音如此记着说：
耶稣就说，如今人子得了荣耀，神在祂身上也得了荣耀。如果神在祂身上得了荣耀，那么神也要因自己荣耀祂，并且要快快地荣耀祂。（约翰福音13:31-32）
为让人对这个极深的奥秘能有某种清晰的概念，我们可以将主里面那能被试探，事实上经历了数次试探的真理称为主的人身或人性神性（Lord'sHumanDivine）里面的神性真理，或为神性的真理；把那因得了荣耀而不能被试探，或不经历任何试探的真理称为主的神性人身或人性（Lord'sDivineHuman）里面的神性真理。这种区别在前面各个地方也可以看到。
Potts(1905-1910) 2814
2814. And laid him on the altar upon the wood. That this signifies in the Human Divine to which righteousness belongs, is evident from the signification of an "altar," as being the Lord's Divine Human (see just above, n. 2811); and from the signification of the "wood of a burnt-offering," as being the merit of righteousness (see n. 2784, 2798, 2812). The Truth Divine in the Lord's Human Divine, which underwent the temptations, and which has been treated of, is not the Divine Truth itself, for this is above all temptation; but it is rational truth, such as the angels have, consisting in the appearances of truth, and is what is called the "Son of man," but before the glorification. But the Divine Truth in the Lord's glorified Divine Human is above appearances, nor can it possibly come to any understanding, and still less to the apprehension of man, nor even to that of angels, and thus not at all to anything of temptation. It appears in the heavens as light which is from the Lord. Concerning this Divine Truth, or the Son of man glorified, it is thus written in John:
Jesus said, Now is the Son of man glorified, and God is glorified in Him: if God is glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32). That a distinct idea may be had of this very deep arcanum, we may call the Truth with the Lord which could be tempted, and which underwent temptations, Truth Divine in the Lord's Human Divine; but the Truth which could not be tempted, or undergo any temptation, because it was glorified, the Divine Truth in the Lord's Divine Human; this distinction has also been observed here and there in what goes before.
Elliott(1983-1999) 2814
2814. 'And laid him on the altar, upon the pieces of wood' means within the Divine Human to which righteousness was allied. This is clear from the meaning of 'the altar' as the Lord's Divine Human, dealt with just above in 2811, and from the meaning of 'the pieces of wood for the burnt offering' as the merit of righteousness, dealt with in 2784, 2798, 2812. The Divine truth within the Lord's Divine human which underwent temptations and which has been the subject is not the Divine Truth itself, for the latter is above all temptation. Rather it is rational truth, such as exists with angels, consisting in the appearances of truth - and is what is called 'The Son of Man', though prior to glorification - whereas the Divine Truth within the Lord's glorified Divine Human is above appearances. Divine Truth cannot possibly come within range of any degree of understanding, still less within man's mental grasp, not even within that of angels, and so cannot possibly enter into any kind of temptation. In heaven it is seen as light coming from the Lord. This Divine Truth, or the glorified Son of Man, is referred to in John as follows,
Jesus said, Now is the Son of Man glorified, and God glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and will glorify Him at once. John 13:-31, 32.
So that one may have some distinct idea of this very deep arcanum let the truth with the Lord that could be tempted and that underwent temptations be termed Divine truth within the Lord's Divine human, but Truth that could not be tempted, or undergo any temptation, because it had been glorified, be termed Divine Truth within the Lord's Divine Human, as has also been observed in various places in what has gone before.
Latin(1748-1756) 2814
2814. `Et posuit illum super altari, desuper ligna': quod significet in Humano Divino, cui justitia, constat ex significatione `altaris' quod sit Divinum Humanum Domini, de qua mox supra, n. 2811; et ex significatione `lignorum holocausti' quod sint meritum justitiae, de qua n. 2784, 2798, 2812. Verum Divinum in Humano Divino Domini quod tentationes subiit, de quo actum, non est Ipsum Divinum Verum, hoc enim est supra omnem tentationem; sed est {1}verum rationale quale est angelis, consistens in apparentiis veri, et est quod vocatur `Filius hominis' sed ante glorificationem; Divinum autem Verum in Divino Humano Domini glorificato, est supra apparentias, nec usquam ad aliquem intellectum, minus ad captum hominis, ne quidem ad angelorum, venire potest, ita nusquam ad aliquid tentationis; apparet in caelis ut lux quae a Domino. De Divino hoc Vero, seu Filio hominis glorificato, ita apud Johannem, Dixit Jesus, Nunc glorificatus est Filius hominis, et Deus glorificatus est in Ipso; si Deus glorificatus est in Ipso, etiam Deus glorificabit Ipsum in Se Ipso, et statim glorificabit Ipsum, xiii 31, 32. Ut distincta idea arcanissimi hujus habeatur, {2}licet Verum apud Dominum quod tentari potuit, et quod subiit tentationes, appellare Verum Divinum in Humano Divino Domini, at Verum quod non tentari potuit, seu aliquam tentationem subire, quia glorificatum: appellare Divinum Verum in Divino Humano Domini; ut quoque in antecedentibus passim est observatum. @1 verum Rationalis$ @2 This clause was first written licet Humanum Domini et verum quod tentari potuit et quod subiit tentationes, appellare Humanum Divinum et Verum Divinum, at Humanum Domini et Verum, quod non tentari potuit seu aliquam tentationem subire, quia glorificatum, appellare Divinum Humanum et Divinum Verum. By deletions and interpolations it becomes as above.$