10149.“它就要因我的荣耀成为圣”表对来自主的神性真理的接受。这从“成为圣”和“荣耀”的含义清楚可知：“成为圣”是指对来自主的神性的接受，如下文所述；“荣耀”是指神性真理（参看4809，5922，8427，9429节）。“成为圣”之所以表示对来自主的神性的接受，是因为唯独主是神圣的，因而一切神圣事物皆来自祂（9229节），还因为从祂发出的神性真理就是圣言中“圣”所表示的（9818节）。但在此处，就是论述以色列人、他们的燔祭和祭牲、会幕和祭坛的地方，“圣”和“成为圣”表示代表它的东西。原因在于，在以色列和犹太民族当中，一切事物都教会内层事物的代表，这些内层事物属于从主获得并回献给主的信和爱。因为建立在这个民族当中的教会是一个代表性教会。
正因如此，一切外在事物都用来表示和代表诸如内义所教导的那类事物，并因此被称为“圣”，如祭坛，坛上的火，燔祭，脂肪，血，会幕，那里摆有脸饼或陈设饼的桌子，烧香的桌子，灯台，以及它们的一切器具；尤其是含有法版在里面的柜子；另外还有饼、糕饼、薄饼，它们都被称为素祭，油和乳香；以及亚伦的圣衣，即以弗得、外袍、内袍、冠冕，尤其是胸牌。亚伦本人同样被称为圣，以色列人也是。但这一切事物之所以为圣，是因为它们代表、因而表示神圣事物，也就是来自主的神性事物；事实上，唯独这些事物是神圣的。
那些处于没有内在的外在事物的人以为祝圣之后，这些事物就是神圣的，但不是凭它们所代表的事物神圣，而是本质上就是神圣的。但这些人大错特错了。他们若敬拜这些事物为本质神圣的，就是敬拜世俗事物，与那些像偶像崇拜者那样敬拜石、木的人相差不远。而那些敬拜所代表或所表示的事物，也就是神圣和神性事物的人则是处于真正的敬拜；因为对他们来说，外在事物仅仅是间接原因（哲学术语，是指达到一个目的的手段），能使他们思想并意愿诸如构成教会本质要素的那类事物；如前所述，它们就是属于从主获得并回献给主的信和爱的事物。
如今圣餐就是这种情况。当领圣餐的人不出于自己的信仰去思想主，祂对人类的爱，以及遵从祂诫命的生活的更新时，他们只是拜那里的饼和酒，而不是拜主。他们以为饼和酒这些外在事物是神圣的；但它们本身并不神圣，只是凭它们所表示的东西而为神圣。因为圣餐中的“饼”表示爱之良善方面的主，“酒”表示信之真理方面的主，同时表示一个人对主的接受，这两样事物才是教会的本质要素，因而是敬拜的本质要素（参看4211，4217，4735，6135，6789，7850，8682，9003，9127，10040节）。由此可见在圣言中，“神圣”和“成为圣”表示什么。
Potts(1905-1910) 10149
10149. And it shall be sanctified in My glory. That this signifies receptivity of Divine truth from the Lord, is evident from the signification of "to be sanctified" as being receptivity of the Divine from the Lord (of which below); and from the signification of "glory," as being Divine truth (see n. 4809, 5922, 8427, 9429). That "to be sanctified" denotes the receptivity of the Divine from the Lord, is because the Lord alone is holy, and consequently everything holy is from Him (n. 9229), and because the Divine truth proceeding from Him is what is meant in the Word by "holy" (n. 9818); but here, where the subject treated of is the sons of Israel, their burnt-offerings and sacrifices, the Tent of meeting, and the altar, by "holy," and by "being sanctified," is signified what is representative thereof; for the reason that with the Israelitish and Jewish nation all things were representative of the interior things of the church, which belong to faith and love from the Lord to the Lord. [2] For the church instituted with that nation was a representative church; consequently all external things signified and represented such things as the internal sense teaches, and were therefore called "holy," as the altar, the fire upon it, the burnt-offering, the fat, the blood, the Tent of meeting, the table there on which were the breads of faces, the table of incense, the lampstand, and all their vessels, especially the ark in which was the Testimony; besides the breads, cakes, wafers, which were called the meat-offering, the oil, the frankincense; also the garments of Aaron, as the ephod, robe, tunic, miter, especially the breastplate; and Aaron himself was likewise called "holy," as also were the sons of Israel. But all these things were holy merely because they represented and thus signified holy things, that is, Divine things from the Lord, for these alone are holy. [3] They who are in external things without internal believe that after consecration such things were holy, not representatively, but essentially; but they are quite mistaken. If they worship these things as being essentially holy, they worship earthly things, nor are they very far from those who worship stones and wood, as idolaters do. But those who worship the things that are represented or signified, which are holy and Divine, are in genuine worship, for to them the external things are merely mediate causes leading them to think and to will such things as are the essentials of the church, which as said above are things that belong to faith and love from the Lord to the Lord. [4] The same is true at this day in regard to the Holy Supper; those who when they attend it do not think from faith about the Lord, His love toward the human race, and a renewal of life according to His precepts, worship only the bread and wine there, and not the Lord, and believe these external things to be holy, although they are not holy in themselves, but only from what they signify. For the "bread" in the Supper signifies the Lord as to the good of love, and the "wine" the Lord as to the truth of faith, and at the same time their receptivity by man, these two things being the very essentials of the church, thus the very essentials of worship (see n. 4211, 4217, 4735, 6135, 6789, 7850, 8682, 9003, 9127, 10040). From all this it can now be seen what is signified in the Word by "holy," and by being "made holy."
Elliott(1983-1999) 10149
10149. 'And it will be sanctified in My glory' means reception of Divine Truth from the Lord. This is clear from the meaning of 'being sanctified' as the reception of what is Divine from the Lord, dealt with below; and from the meaning of 'glory' as Divine Truth, dealt with in 4809, 5922, 8267, 9429. 'Being sanctified' means reception of what is Divine from the Lord because the Lord alone is holy, and therefore everything holy comes from Him, 9229, and also because Divine Truth emanating from Him is what is meant by 'holy' in the Word, 9818. But at this point, where the children of Israel, burnt offerings and sacrifices, the tent of meeting, and the altar are the subject, that which is representative of it is meant by 'holy' and 'being sanctified'. The reason for this is that among the Israelite and Jewish nation all things were representative of the inner realities of the Church, which are matters of faith and love received from and offered back to the Lord. For the Church established among that nation was a representative Church.
[2] This being so, all outward objects served to mean and represent such things as the internal sense teaches about; and it is on account of this that those objects were called holy, such as the altar, fire on it, burnt offering, fat, and blood; the tent of meeting, the table there on which the loaves of the presence were placed, table of incense, lampstand, and all their vessels; in particular the ark with the Testimony in it; and in addition the loaves, cakes, and wafers - which were called minchahs - oil, and frankincense; as well as Aaron's garments, such as the ephod, robe, tunic, turban, and in particular the breastplate. Aaron himself was called holy, and so too were the children of Israel. But none of those objects or people were holy, other than for the reason that they served to represent and so to mean holy things, that is, Divine things which come from the Lord; for these alone are holy.
[3] People who do not look beyond outward forms to inward realities suppose that such objects were holy not by virtue of what they represented but because they were intrinsically holy after they had been dedicated. But those people are completely mistaken. If they venerate those objects as being intrinsically holy, they venerate earthly things, and are not far off being like those who venerate pieces of stone or wood, as idolaters do. But people who venerate the realities that are represented or meant, that is, holy and Divine things, are the ones who engage in true worship; for to them outward objects are merely mediate causesa enabling them to think about and desire such realities as constitute the essentials of the Church, which, as has been stated above, are matters of faith and love received from and offered back to the Lord.
[4] The situation is similar at the present day with the Holy Supper. When those attending do not think, as a consequence of their belief, about the Lord and His love towards the human race, and about renewal of life in keeping with His commandments, they venerate simply the bread and wine there, and not the Lord. They think that the outward objects of bread and wine are holy; but they are holy not in themselves, only by virtue of what they are the signs of. For the bread there is a sign of the Lord in respect of the good of love, and the wine a sign of the Lord in respect of the truth of faith, and at the same time of a person's reception of Him, those two entities being the essential elements of the Church, thus the essential elements of worship, see 4211, 4217, 4735, 6135, 6789, 7850, 8682, 9003, 9127, 10040. From all this it may now be seen what 'holy' and 'being sanctified' mean in the Word.
Latin(1748-1756) 10149
10149. `Et sanctificabitur in gloria Mea': quod significet receptivum Divini Veri a Domino, constat ex significatione `sanctificari' quod sit receptivum Divini a Domino, de qua sequitur, (o)et ex significatione `gloriae' quod sit Divinum Verum, de qua n. 4809, 5922, (x)8267, 9429. Quod `sanctificari' sit receptivum Divini a Domino, est quia solus Dominus est sanctus, et inde omne sanctum est ab Ipso, n. 9229; et quia Divinum Verum procedens ab Ipso est quod in Verbo intelligitur per `sanctum,' n. 9818; hic autem, ubi agitur de filiis Israelis, de holocaustis (o)et sacrificiis, de tentorio conventus, et de altari, per `sanctum' et (o)per `sanctificari' significatur repraesentativum ejus, ex causa quia apud gentem Israeliticam et Judaicam omnia erant (x)repraesentativa interiorum Ecclesiae, quae sunt fidei et amoris a Domino in Dominum, erat enim Ecclesia apud illam gentem instituta Ecclesia repraesentativa; [2] inde externa omnia significabant (o)et repraesentabant talia quae sensus internus docet, propter id illa vocabantur sancta, sicut altare, ignis super illo, holocaustum, adeps, sanguis {1}; tentorium conventus; mensa (o)ibi ubi panes facierum, mensa suffitus, candelabrum, et vasa illorum omnia {2}; imprimis arca in qua testimonium; et praeterea panes, placentae, lagana, quae vocabantur minhah, oleum, tus; etiam vestes Aharonis, sicut ephodum, pallium, tunica, (o)cidaris, imprimis pectorale, et quoque ipse Aharon vocabatur sanctus, ut et filii Israelis; sed omnia illa non erant sancta aliunde quam quod repraesentarent, et sic significarent sancta, hoc est, Divina quae a Domino, nam haec solum sancta sunt. [3] Qui in externis est absque internis, credit quod talia sancta fuerint non repraesentative sed essentialiter, postquam initiata fuerunt; sed prorsus falluntur; si illa colunt ut sancta essentialiter, tunc colunt terrestria, nec procul absunt ab illis qui colunt lapides et ligna, sicut idololatrae; at qui colunt illa quae repraesentantur aut significantur, quae sunt {3} sancta Divina, illi in genuino cultu sunt {4}, nam illis externa sunt {4} modo causae mediae ad cogitandum de talibus et ad volendum talia, quae essentialia Ecclesiae sunt {4}, quae, ut supra dictum est, sunt illa quae fidei et amoris a Domino in Dominum. [4] Similiter se habet hodie cum Sancta Cena; qui, cum frequentant illam, non cogitant (o)ex fide de Domino, Ipsius amore erga genus humanum, et de renovatione vitae secundum praecepta Ipsius, ibi {5} colunt solum panem et vinum, et non Dominum, et externa credunt sancta, quae tamen non sancta sunt in se sed ex illis quae significant, `panis' enim ibi significat Dominum quoad bonum amoris, et `vinum' {6} Dominum quoad verum fidei, et (o)simul receptivum ab homine, quae bina sunt {7} ipsa essentialia Ecclesiae, ita ipsa essentialia cultus, videantur n. 4211, 4217, 4735, 6135, 6789, 7850, 8682, 9003, 9127, 10,040. Ex his nunc constare potest quid in Verbo significatur per `sanctum' et per `sanctificari.' @1 omnia vasa ejus$ @2 omnia illorum vasa$ @3 repraesentabantur, aut significabantur, quae erant$ @4 fuerunt$ @5 illi$ @6 i significat$ @7 After Ecclesiae$