3212、“以撒自从他母亲去世后，这才得了安慰”表示一个新状态。这从“得了安慰”的含义清楚可知，“得了安慰”是指一个新状态，因为安慰的状态是一个新的状态。它继前一个状态而来，这一点由“他母亲去世后”来表示。这个新状态是理性层的荣耀状态；正如理性层在良善方面早已得了荣耀，现在理性层在真理方面也得了荣耀。当理性层在良善和真理方面都变成神性时，它就得了荣耀。
至于主在人身或人性方面变成新的，也就是得了荣耀，或也可说，变成神性；凡沉浸于世俗和肉体之爱的人都决不会明白，因而决不相信。像这样的人完全不知道属灵之物或属天之物是什么，甚至不想知道。然而，凡没有沉浸于世俗和肉体之爱的人都能感知到这一点，因为他相信主与父为一，一切神圣之物都从祂发出；因此，祂甚至在人身或人性方面也是神性。凡相信这一点的人都会以自己的方式感知到它。
从人重生的状态可在某种程度上理解主荣耀的状态，因为人的重生是主之荣耀的一个形像（3043， 3138节）。当人正在重生时，他正变得和以前完全不同，并正在变新。因此，一旦重生，他就被描述为重生和新造。那时，虽然他还是那张脸，还是那样说话，但他的心智却不同了。一旦他重生，他的心智就向天堂开放；对主之爱和对邻之仁，连同信一起住在天堂。正是心智使得他成为一个不同的新人。这种状态的改变只能在人的灵里面，不能在他的身体里面被感知到，因为身体只是他灵的覆盖物。当他脱去这覆盖物时，他的灵就会显现；事实上，如果他重生了，他的灵就以完全不同的形式显现。在这种情况下，它是具有无法描述的美丽的爱和仁的可见形式（553节）；该形式取代了先前的形式，先前的形式是具有无法描述的丑陋的仇恨和残忍的形式。由此清楚可知一个重生的人，或一个再生或新造的人是什么样，即：他是一个与以前完全不同的新人。
从该形像可在某种程度上对主的荣耀形成某种概念。祂不像人那样重生，而是变成神性，并且从神性之爱本身变成神性，因为祂变成了神性之爱本身。当彼得、雅各和约翰被允许用灵眼，而不是肉眼看到祂时，祂形式的性质便向他们显明；也就是说，当时祂的脸面明亮如日头（马太福音17:2）。这就是祂的神性人身或人性，这一点从那时“有响声从云彩里出来说，这是我的爱子”（马太福音17:5）清楚看出来。“子”是神性人身或人性（参看2628节）。
Potts(1905-1910) 3212
3212. And Isaac was comforted after his mother. That this signifies a new state, is evident from the signification of "receiving comfort," as being a new state; for a state of consolation is new; and that it succeeded to the foregoing is signified by "after his mother." This new state is the state of glorification of the rational; as before in respect to good, so now in respect to truth. The rational was glorified when it was made Divine in respect to both. [2] That the Lord as to the human was made new, that is, glorified (or what is the same, was made Divine), no one can possibly conceive (thus neither believe) who is in worldly and corporeal loves; for he is altogether ignorant what the spiritual and celestial is, nor indeed is he willing to know. But he who is not in worldly and corporeal loves, is capable of perceiving this, for he believes that the Lord is one with the Father, and that from Him proceeds all that is holy; consequently that He is Divine even as to the Human; and whoever believes, perceives in his own way. [3] The state of the Lord's glorification may in some manner be conceived from the state of the regeneration of man, for the regeneration of man is an image of the glorification of the Lord (n. 3043, 3138). When man is being regenerated, he is then becoming altogether another, and is being made new; therefore also when he has been regenerated, he is called "born again," and "created anew." Then, although he has a similar face and a similar speech, yet his mind is not similar; his mind, when he is regenerate, is open toward heaven, and there dwells therein love to the Lord and charity toward his neighbor, together with faith. It is the mind that makes a man another, and a new man. This change of state cannot be perceived in the body of man, but in his spirit, the body being merely the covering of his spirit; and when it is put off, then his spirit appears, and this (provided he has been regenerated) in altogether another form, for it then has the form of love and charity in beauty inexpressible (n. 553), instead of its pristine form, which was that of hatred and cruelty with a deformity also inexpressible. This shows what a regenerate person is, or one who is born again, or created anew; namely, that he is altogether another, and is a new man. [4] From this image it may in some measure be conceived what the glorification of the Lord is. He was not regenerated as a man is; but became Divine, and this from the very Divine Love itself, for He was made the Divine Love itself. What his form then was, was made apparent to Peter, James, and John when it was given them to see Him, not with the eyes of the body but with the eyes of the spirit, namely-that His countenance shone like the sun (Matt. 17:2); and that this was His Divine Human is evident from the voice which then came out of the cloud, saying, "This is my beloved Son" (verse 5). That the "Son" is the Divine Human, may be seen above (n. 2628).
Elliott(1983-1999) 3212
3212. 'And Isaac was comforted after [the death of] his mother' means a new state. This becomes clear from the meaning of 'receiving comfort' as a new state, for a state of comfort is a new state, which, following the previous one, is meant by 'after his mother'. The new state is a state of glorification of the Rational; already so as to good, it now became glorified as to truth. The Rational was glorified when it became Divine as regards both good and truth.
[2] As to the Human the Lord was made new, that is, was glorified, or what amounts to the same, was made Divine; but nobody can possibly grasp this, nor thus believe it, who is immersed in worldly and bodily loves. He has no knowledge at all of what spiritual or celestial is, and does not even wish to know. But anyone who is not immersed in worldly and bodily loves can perceive it, for he believes that the Lord is one with the Father, that everything holy comes from Him, and consequently that He is Divine even as regards the Human. And anyone who believes this perceives it in his own way.
[3] The state of the Lord's glorification can be grasped to some extent from the state of man's regeneration, for man's regeneration is an image of the Lord's glorification, 3043, 3138. When a person is being regenerated he becomes completely different from before and is made new. Once he has been regenerated therefore he is called one who has been born again and created anew. At that point a person's face and speech remain the same, but not so his mind. Once he is regenerate his mind is open towards heaven, and love to the Lord and charity towards the neighbour, together with faith, reside in it. It is the mind that makes him a person who is different and new. Change of state cannot be discerned in a person's body, only in his spirit. The body is merely the covering for his spirit. When he lays aside the former his spirit is seen, and indeed in a form altogether different if he has been regenerated. In this case it is a visible form of love and charity that possesses beauty beyond description, 553, replacing the previous form, which had been a visible form of hatred and cruelty possessing ugliness also beyond description. From this it may become clear what a regenerate person is, that is, one born again or created anew, namely one who is altogether different from before and who is new.
[4] From this image one can have some conception of the Lord's glorification. He was not regenerated as man is but was made Divine, being made so from Divine love itself, for He was made Divine love itself. The nature of His form at that time was shown to Peter, James, and John when they were allowed to see Him not with their physical eyes but with those of the spirit, that is to say, on the occasion when His face shone like the sun, Matt 17:2. This was His Divine Human, as is clear from the voice which at that time declared from the cloud, 'This is My beloved Son', Matt 17:5 - 'the Son' being the Divine Human, see 2628.
Latin(1748-1756) 3212
3212. `Et consolatus est Jishakus post matrem suam': quod significet statum novum, constare potest a significatione `consolationem accipere' quod sit status novus, status enim consolationis est novus, qui quod successerit priori, significatur per `post matrem suam.' Status novus est status glorificationis Rationalis, sicut prius quoad bonum, ita nunc quoad verum; Rationale glorificatum est, cum Divinum factum quoad utrumque. [2] Quod Dominus quoad Humanum novus factus, hoc est, glorificatus, seu quod idem {1}, Divinus, nusquam aliquis capere potest, ita nec credere, qui in mundanis et corporeis amoribus est; is quid sit spirituale et caeleste, prorsus nescit, et ne quidem scire vult; at qui non in mundanis et corporeis amoribus est, is percipere illud potest, credit enim quod Dominus sit unus cum Patre, et quod ab Ipso omne sanctum procedat; proinde quod Divinus sit etiam quoad Humanum, et qui credit, suo modo percipit: [3] status glorificationis Domini capi aliquo modo potest ex statu regenerationis hominis, nam regeneratio hominis est imago glorificationis Domini, n. 3043, 3138; cum homo {2}regeneratur, tunc fit prorsus alius, ac fit novus, ideo etiam cum regeneratus est, vocatur denuo natus, (c)et e novo creatus; tunc quamvis ei similis facies et similis loquela, usque non est similis mens; mens ejus cum regeneratus, est aperta versus caelum, (c)et inibi habitat amor in Dominum et charitas erga proximum cum fide, mens est quae hominem alium et novum facit, mutatio status non potest appercipi in hominis corpore sed in ejus spiritu; est corpus modo operimentum ejus spiritus; illud cum exuitur, tunc spiritus ejus apparet, et quidem prorsus alia forma cum regeneratus est; est ei tunc forma amoris et charitatis in pulchritudine inexpressibili, n. 553, loco prioris, quae fuit forma odii et crudelitatis cum deformitate etiam inexpressibili; exinde constare potest quid sit regeneratus, seu denuo natus, aut (c)a novo creatus, quod nempe prorsus alius {3}et novus; [4] ex hacimagine aliquatenus concipi potest quid glorificatio Domini; Ipse non regeneratus est sicut homo, sed Divinus factus, et hoc ex Ipsissimo Amore Divino, factus enim est Ipse Amor Divinus; qualis tunc {4}Ipsius forma fuit, apparuit Petro, Jacobo, et Johanni, cum Ipsum videre illis datum non oculis corporis sed oculis spiritus, nempe quod `splenduerit facies Ipsius sicut sol,' Matth. xvii 2; et quod hoc esset Divinum Humanum Ipsius, constat ex voce `quae tunc e nube, dicente, Hic est Filius Meus dilectus,' ibid vers. 5; quod `Filius' sit Divinum Humanum, videatur n. 2628. @1 i est$ @2 i reformatur et$ @3 aut$ @4 ejus$