9229.“你们要归我作圣洁的人”表那时由良善构成的一种生活状态。这从“圣洁的人”的含义清楚可知。“圣洁的人”是指那些被主引导的人， 因为从主发出的神性是圣洁本身（参看6788，7499，8127e，8302，8806节）。因此，那些以信和爱接受这种发出的人就被称为圣洁的人。人若以为一个人凭任何其它源头而神圣，或除了来自主，并被接受之物外，还有其它与人同在的东西是神圣的，就大错特错了；因为属于人自己，被称为他的自我之物就是邪恶。人的自我无非是邪恶（参看210，215，694，874-876，987，1047，4328，5660，5786，8480，8944节）；人能在何等程度上退离他的自我，主就在何等程度上与他同在，圣洁因此就在何等程度上与他同在（1023，1044，1581，2256，2388，2406，2411，8206，8393，8988e，9014节）。
唯独主是神圣的，唯独从主发出之物，因而人从主所接受之物是神圣的，这一真理在圣言处处明显可见；如在约翰福音：
我自己分别为圣，叫他们也因真理成圣。（约翰福音17:19）
“自己分别为圣”表示凭自己能力使祂自己成为神性；因此，经上说那些在信仰和生活上接受从主发出的神性真理之人“因真理成圣”。
这也解释了为何主在复活之后与门徒说话，“向他们吹气”，并对他们说“你们受圣灵”（约翰福音20:22）；“向他们吹气”是一个标志，代表通过信和爱赋予生命，在创世记也是如此：
耶和华将生气吹在他鼻孔里，那人就成了一个活的灵魂。（创世记2:7）
其它类似例子可见于其它经文（如诗篇33:6；104:29，30；约伯记32:8；33:4；约翰福音3:8）。圣言也由此被称为受启示的，因为它来自主，那些写圣言的人被称为“受启示的”。吹气，因而呼吸对应于信之生命（参看97，1119，1120，3883-3896节）。这解释了为何在圣言中，“灵”这个词源自“风”或“气息”，来自主的圣洁被称为“耶和华的风或气息”（8286节）；又为何圣灵是从主发出的圣洁（3704，4673e，5307，6788，6982，6993，8127e，8302，9199节）。
经上在约翰福音（1:33）中说，主“用圣灵施洗”；在路加福音（3:16）说，“祂用圣灵和火施洗”。就内义而言，“施洗”表示重生（4255，5120e，9088节）；“用圣灵和火施洗”表示通过爱之良善重生。“火”是指爱之良善（参看934，4906，5215，6314，6832，6834，6849，7324节）。启示录：
主阿，谁敢不敬畏你，不荣耀你的名呢？因为独有你是圣的。（启示录15:4）
在路加福音，关于主，天使告诉马利亚：
圣物要从你而生。（路加福音1:35）
但以理书：
我在床上，在我脑中所见的异象中，见有一位守望的圣者从天而降。（但以理书4:13）
在这些经文中，“圣物”和“圣者”表示主。
唯独主是圣的，故在旧约中被称为“以色列的圣者”、“救赎主”、“救主”和“重生者（Regenerator）”（以赛亚书1:4；5:19，24；10:20；12:6；17:7；29:19；30:11，12，15；31:1；37:23；41:14，16，20；43:3，14；45:11；47:4；48:17；49:7；54:5；55:5；60:9，14；耶利米书50:29；51:5；以西结书39:7；诗篇71:22；78:41；89:18）。这就是为何天堂里的主，因而天堂本身被称为“圣洁的居所”（耶利米书25:30；31:23；以赛亚书63:15）；以及“圣所”（以西结书11:16；24:21）；“圣山”（诗篇3:4）。这也是为何在会幕中间，盛律法的约柜所在之地被称为“至圣所”（出埃及记26:33-34）；因为会幕中间的约柜中的律法代表圣言方面的主；事实上，“律法”就是圣言（6752，7463节）。
这一切表明为何天使（或使者）被称为“圣”（马太福音25:31；马可福音8:38；路加福音9:26；诗篇149:1；但以理书8:13）；先知（路加福音1:70）也是如此；使徒（启示录18:20）同样如此。他们不是凭自己为圣，而是凭主；唯独主是圣的，祂是圣洁的唯一源头。事实上，“天使（或使者）”之所以表示真理，是因为他们是从主接受真理的人（1925，4085，4295，4402，7268，7873，8192，8301节）；“先知”表示通过来自主的圣言而来的真理教义（2534，7269节）；“使徒”表示整体上来自主的信之一切真理和良善（3488，3858e，6397节）。
在以色列和犹太人当中举行祝圣仪式是为了代表主，唯独主是圣的，唯独祂是圣洁的源头。这是使亚伦和他的儿子成圣（出埃及记29:1ff；利未记8:10，11，13，30），使他们的衣服成圣（出埃及记29:21ff），使祭坛成圣，以便它成为至圣（出埃及记29:37ff），使会幕、法柜、桌子、一切器具、香坛、燔祭坛和坛的一切器具、洗濯盆和盆座成圣（出埃及记30:26ff）的原因。
主是所代表的圣洁本身，当以内义来观之时，这一点也可从主在马太福音中的话明显看出来：
你们这无知瞎眼的人哪，什么是大的？是金子呢？还是叫金子成圣的殿呢？什么是大的？是礼物呢？还是叫礼物成圣的坛呢？（马太福音23:17，19）
“殿”代表主自己，“坛”也是；“金子”表示来自主的良善；“礼物”或祭物表示构成来自主的信和仁的事物。“殿”代表主（参看2777，3720节）；“坛”也代表主（2777，2811，4489，8935，8940节）；“金”表示来自主的良善（1551，1552，5658节）；“祭物”表示源于来自主的信和仁的敬拜（922，923，2805，2807，2830，6905，8680，8682，8936节）。
由此明显可知为何以色列人被称为“圣民”（申命记26:19，等）；在本节则被称为“圣洁的人”。也就是说，他们被如此称呼，是因为他们敬拜的一切细节皆代表主的神性事物，以及祂的国度和教会的属天和属灵事物。因此，他们在代表意义上被称为“圣”；他们自己不会因此而神圣，因为代表关注被代表的神圣事物，不关注代表它们的人（665，1097e，1361，3147，3881e，4208，4281，4288，4292，4307，4444，4500，6304，7048，7439，8588，8788，8806节）。
也正因如此，耶路撒冷被称为“圣”，锡安被称为“圣山”（撒迦利亚书8:3等）。以及在马太福音：
坟墓也开了。已死圣徒的身体，多有起来的。到主复活以后，他们从坟墓里出来，进了圣城，向许多人显现。（马太福音27:52，53）
耶路撒冷在此被称为“圣城”，而事实上，恰恰相反，它是亵渎的，而不是神圣的，因为那时主就是在耶路撒冷被钉上十字架的，因此在启示录，它被称为“所多玛和埃及”：
他们的尸首就倒在那大城的街道上，这城按着灵意叫所多玛，又叫埃及，就是我们的主钉十字架的地方。（启示录11:8）
它被称为“圣”是由于这一事实，它表示主的国度和教会（402，2117，3654节）。“已死圣徒”出现在那里，一些人在异象中所见证的这一事件表示那些属于属灵教会的人得救，以及将那些一直滞留在低地，直到那时的人提升到圣耶路撒冷，即天堂，如前所述（6854，6914，7090，7828，7932，8049，8054，8159，8321节）。
Potts(1905-1910) 9229
9229. And ye shall be men of holiness to Me. That this signifies the state of life then from good, is evident from the signification of "men of holiness," as being those who are led by the Lord; for the Divine which proceeds from the Lord is holiness itself (see n. 6788, 7499, 8127, 8302, 8806), consequently those who receive it in faith and also in love are called "holy." He who believes that a man is holy from any other source, and that anything else with him is holy than that which is from the Lord and is received, is very much mistaken. For that which is of man and is called his own, is evil. (That man's own is nothing but evil, see n. 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944; and that insofar as a man can be withheld from his own, so far the Lord can he present, thus that so far the man has holiness, n. 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988, 9014.) [2] That the Lord alone is holy, and that that alone is holy which proceeds from the Lord, thus that which man receives from the Lord, is plain from the Word throughout; as in John:
I sanctify Myself that they also may be sanctified in the truth (John 17:19);
"to sanctify Himself" denotes to make Himself Divine by His own power; and those are said to be "sanctified in the truth" who in faith and life receive the Divine truth proceeding from Him. [3] Therefore also the Lord after His resurrection, speaking with the disciples, "breathed on them" and said unto them, "Receive ye the Holy Spirit" (John 20:22); the breathing upon them was representative of making them alive by faith and love, as also in the second chapter of Genesis: "Jehovah breathed into his nostrils the breath of lives, and man became a living soul" (verse 7); in like manner in other passages (Ps. 33:6; 104:29, 30; Job 32:8; 33:4; John 3:8). From this also the Word is said to be inspired, because it is from the Lord, and they who wrote the Word are said to have been inspired. (That breathing, and thus inspiration, corresponds to the life of faith, see n. 97, 1119, 1120, 3883-3896.) From this it is that in the Word "spirit" is so called from "wind" or "breath," and that what is holy from the Lord is called "the wind or breath of Jehovah" (n. 8286); also that the Holy Spirit is the holy proceeding from the Lord (n. 3704, 4673, 5307, 6788, 6982, 6993, 8127, 8302, 9199). [4] So also it is said in John that the Lord "baptizeth with the Holy Spirit" (John 1:33); and in Luke that "He baptizeth with the Holy Spirit and with fire" (John 3:16). In the internal sense "to baptize" signifies to regenerate (n. 4255, 5120, 9088); "to baptize with the Holy Spirit and with fire" signifies to regenerate by the good of love. (That "fire" denotes the good of love, see n. 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324.) In John:
Who shall not fear Thee, O Lord, and glorify Thy name? For Thou only art holy (Rev. 15:4). In Luke it is said by the angel concerning the Lord: "The holy thing that shall be born of thee" (Luke 1:35); and in Daniel, "I saw in the visions of my head upon my bed, and, behold a watcher and a holy one came down from heaven" (Dan. 4:13). In these passages "the holy thing" and "the holy one" denote the Lord. [5] As the Lord alone is holy, He is called in the Old Testament the "Holy One of Israel," the "Redeemer," the "Preserver," the "Regenerator" (Isa. 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jer. 50:29; 51:5; Ezek. 39:7; Ps. 71:22; 88:41; 89:18). And therefore the Lord in heaven, and consequently heaven itself, is called "the habitation of holiness" (Jer. 31:23; Isa. 63:15; Jer. 25:30); also a "sanctuary" (Ezek. 11:16; 24:21); and "the mountain of holiness" (Ps. 48:1). For the same reason the middle of the tent, where was the ark containing the Law, was called the "Holy of Holies (Exod. 26:33-34); for by the Law in the ark in the middle of the tent was represented the Lord as to the Word, because "the Law" denotes the Word (n. 6752, 7463). [6] All this shows why the angels are called "holy" (Matt. 25:31; Mark 8:38; Luke 9:26; Ps. 149:1; Dan. 8:13); also the prophets (Luke 1:70); and likewise the apostles (Rev. 18:20); not that they are holy from themselves, but from the Lord, who alone is holy, and from whom alone proceeds what is holy; for by "angels" are signified truths, because they are receptions of truth from the Lord (n. 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301); by "prophets" is signified the doctrine of truth which comes through the Word from the Lord (n. 2534, 7269); and by "apostles" are signified in their complex all the truths and goods of faith which are from the Lord (n. 3488, 3858, 6397). [7] The sanctifications among the Israelitish and Jewish people were for the purpose of representing the Lord who alone is holy, and the holiness which is from Him alone. This was the purpose of the sanctification of Aaron and his sons (Exod. 29:1, etc.; Lev. 8:10, 11, 13, 30); of the sanctification of their garments (Exod. 29:21, etc.); of the sanctification of the altar, that it might be a holy of holies (Exod. 29:37, etc.); of the sanctification of the tent of the assembly, of the ark of the testimony, of the table, of all the vessels, of the altar of incense, of the altar of burnt-offering, and of the vessels thereof, and of the laver and the base thereof (Exod. 30:26, etc.). [8] That the Lord is the holiness itself that was represented, is also plain from His words in Matthew, as viewed in the internal sense:
Ye fools and blind! Whether is greater, the gold, or the temple that sanctifieth the gold? And whether is greater, the gift, or the altar that sanctifieth the gift? (Matt. 23:17, 19);
by the temple was represented the Lord Himself, and also by the altar; and by the "gold" was signified the good which is from the Lord; and by the "gift" or sacrifice, were signified the things that belong to faith and charity from the Lord. (That the Lord was represented by the temple, see n. 2777, 3720; also that He was represented by the altar, n. 2777, 2811, 4489, 8935, 8940; and that by "gold" was signified good from the Lord, n. 1551, 1552, 5658; and by a "sacrifice" worship from the faith and charity which are from the Lord, n. 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936.) [9] In view of all this it is evident why the sons of Israel were called a "holy people" (Deut. 26:19, and elsewhere); and in the words before us "men of holiness;" namely, from the fact that in every detail of their worship were represented the Divine things of the Lord, and the celestial and spiritual things of His kingdom and church. They were therefore called "holy" in a representative sense. They themselves were not holy on this account, because the representatives had regard to the holy things that were represented, and not to the person who represented them (n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806). [10] Hence also it is that Jerusalem was called "holy;" and Zion, "the mountain of holiness" (Zech. 8:3, and elsewhere). Also in Matthew:
And the tombs were opened; and many bodies of the saints that were dead were raised; and coming forth out of their tombs after the Lord's resurrection, they entered into the holy city, and appeared unto many (Matt. 27:52, 53);
Jerusalem is here called "the holy city," although it was rather profane than holy, for the Lord had then been crucified in it, and it is therefore called "Sodom and Egypt" in John:
Their bodies shall lie on the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified (Rev. 11:8). But it is called "holy" from the fact that it signifies the Lord's kingdom and church (n. 402, 2117, 3654). The "saints that were dead" appearing there, which happened to some in vision, signified the salvation of those who were of the spiritual church, and the elevation into the Holy Jerusalem, which is heaven, of those who until that time had been detained in the lower earth (of which above, n. 6854, 6914, 7090, 7828, 7932, 8049, 8054, 8159, 8321).
Elliott(1983-1999) 9229
9229. 'And men of holiness shall you be to Me' means a state of life then composed of good. This is clear from the meaning of 'men of holiness' as those who are led by the Lord, for the Divine which emanates from the Lord is holiness itself, 6788, 7499, 8127 (end), 8302, 8806. Consequently those who receive that emanation in faith and also in love are called holy ones. Anyone who imagines that a person is holy from any other source, or that anything present with a person is holy apart from that which comes and is received from the Lord is very much mistaken; for that which is the person's own, and is called his proprium, is evil.
The human proprium is nothing but evil, see 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944.
To the extent that a person can be withheld from his proprium, the Lord can be present with him, and therefore to the same extent holiness resides with him, 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988 (end), 9014.
[2] The truth that the Lord is the Only Holy One, and that nothing is holy except that which emanates from the Lord, and so that which a person receives from the Lord, is evident from everywhere in the Word, as in John,
I make Myself holy, that they also may be made holy in the truth. John 17:19.
'Making Himself holy' means making Himself Divine by His own power. Consequently those who receive Divine Truth emanating from the Lord in faith and life are said to be 'made holy in the truth'.
[3] This also explains why after the Resurrection, when the Lord spoke to the disciples, He breathed on them and said to them, Receive the Holy Spirit, John 20:22. 'Breathing on (or into)' was a sign that represented the imparting of life through faith and love, as also in Genesis,
Jehovah breathed into his nostrils the breath of life, and man (homo) became a living soul. Gen 2:7.
Other examples like this may be seen elsewhere, such as Ps 33:6; 104:29, 30; Job 32:8; 33:4; John 3:8.Therefore also the Word is said to be inspired because it comes from the Lord, and those who wrote the Word have been called 'inspired'. Breathing, and so breathing on or inspiring, corresponds to the life of faith, see 97, 1119, 1120, 3883-3896. This explains why the term spirit in the Word is derived from the word for wind, and holiness from the Lord is called Jehovah's wind, 8286, and why the Holy Spirit is the holiness emanating from the Lord, 3704, 4673 (end), 5307, 6788, 6982, 6993, 8127 (end), 8302, 9199.
[4] So also it says in John 1:33 that the Lord baptizes with the Holy Spirit, and in Luke 3:16 that He baptizes with the Holy Spirit and with fire. 'Baptizing' in the internal sense means regenerating, 4255, 5120 (end), 9088; 'baptizing with the Holy Spirit' means regenerating by means of the good of faith; and 'baptizing with fire' means regenerating by means of the good of love, 'fire' being the good of love, see 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324. In John,
Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Rev 15:4.
In Luke the angel telling Mary about the Lord said,
That which is holy will be born from you. Luke 1:35.
And in Daniel,
I saw in the visions of my head while on my bed, and behold, a vigilant and holy one came down from heaven. Dan 4:13.
In these places 'that which is holy' and 'a holy one' stand for the Lord.
[5] Because the Lord alone is holy He is called in the Old Testament the Holy One of Israel, the Redeemer, the Saviour, and the Regenerator, as in Isa 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jer 50:29; 51:5; Ezek 39:7; Ps 71:22; 78:41; 89:18. This is why the Lord in heaven, and consequently heaven itself, is called the dwelling-place of holiness, Jer 25:30; 31:23;a Isa 63:15; the sanctuary,b Ezek 11:16; 24:21; and also the mountain of holiness, Ps 3:4. It is also why the middle of the tent [of meeting], where the ark containing the law was, was called The Holy of Holies, Exod 26:33, 34; for the law in the ark in the middle of the tent [of meeting], represented the Lord in respect of the Word. For the law is the Word, 6752, 7463.
[6] All this shows why it is that the angels are called holy in Matt 25:31; Mark 8:38; Luke 9:26; Ps 149:1; Dan 8:13; also the prophets, Luke 1:70; and the apostles too, Rev 18:20. Not that they are holy by their own virtue but that the Lord, who alone is holy and the only source of holiness, makes them so. For truths are meant by 'the angels', because they are those who receive truth from the Lord, 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301; teachings which present the truth that comes through the Word from the Lord are meant by 'the prophets', 2534, 7269; and all the truths and forms of the good of faith in their entirety which come from the Lord are meant by 'the apostles', 3488, 3858 (end), 6397.
[7] Consecrationsc among the Israelite and Jewish people took place in order that the Lord who alone was holy might be represented, and in order that holiness, which He alone is the source of, might be represented. This is the reason for the consecration of Aaron and his sons, Exod 29:1ff; Lev 8:10, 11, 13, 30; the consecration of their garments, Exod 29:21ff; the consecration of the altar in order that it might be most holy,d Exod 29:37ff; the consecration of the tent of meeting, the ark of the Testimony, the table, all the vessels, the altar of incense, the altar of burnt offering and its vessels, and the laver and its base, Exod 30:26ff.
[8] The truth that the Lord is the real Holiness that was represented is evident also from the Lord's words in Matthew when they are seen in the internal sense,
Fools and blind! Which of the two is greater, the gold or the temple that makes the gold holy? And which of the two is greater, the gift or the altar that makes the gift holy? Matt 23:17-19.
'The temple' represented the Lord Himself, and so did 'the altar', while 'the gold' was a sign of the good that comes from the Lord, and 'the gift' or a sacrifice was a sign of things constituting faith and charity that come from the Lord.
The Lord was represented by 'the temple', see 2777, 3720, and by 'the altar', 2777, 2811, 4489, 8935, 8940. 'Gold' was a sign of good that comes from the Lord, 1551, 1552, 5658, and 'a sacrifice' a sign of worship springing from faith and charity that come from the Lord, 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936.
[9] From all this it is now evident why it is that the children of Israel were called a holy people in Deut 26:19 and elsewhere, or as in the present verse men of holiness. That is to say, they were so called because every single aspect of their worship represented Divine realities that are the Lord's, and celestial and spiritual things of His kingdom and Church. On this account they were called holy in a representative sense; they themselves were not holy on that account, because representatives had regard to the holy things that were represented, not to the person who represented them, see 665, 1097 (end), 1361, 3147, 3881 (end), 4208, 4281, 4288, 4293, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.
[10] On that account also was Jerusalem called holy, and Zion the mountain of holiness in Zech 8:3 and elsewhere, as well as in Matthew,
And the tombs were opened, and many bodies of dead holy ones were raised; and coming out of their tombs after the Lord's resurrection, they went into the holy city and appeared to many. Matt 27:52, 53.
Here Jerusalem is called 'the holy city', when in fact, quite to the contrary, it was unholy because the Lord was crucified there at that time, for which reason it is called 'Sodom and Egypt' in John,
Their bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Rev 11:8.
Yet it is called holy, because it means the Lord's kingdom and the Church, 402, 2117, 3654. The appearance of 'dead holy ones' there, an event witnessed by some in vision, was a sign of the salvation of people who belonged to the spiritual Church, and of the raising of those people to the Holy Jerusalem, which is heaven - the people who had been kept up to that time on the lower earth, spoken of in 6854, 6914, 7091, 7828, 7932, 8049, 8054, 8159, 8321.
Latin(1748-1756) 9229
9229. `Et viri sanctitatis eritis Mihi': quod significet statum vitae tunc ex bono, constat ex significatione `virorum sanctitatis' quod sint qui a Domino ducuntur, nam Divinum a Domino procedens est ipsum sanctum, n. 6788, 7499, 8127 fin., 8302, 8806; inde qui id recipiunt fide et quoque amore, sancti vocantur; qui credit quod homo aliunde sanctus sit, et quod aliud apud ipsum sit sanctum, quam quod a Domino est et recipitur, maxime fallitur, {1}nam quod hominis est, et ejus proprium vocatur, id malum est; quod proprium hominis non sit nisi quam malum, videatur n. 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944, et quod quantum homo detineri potest a suo proprio, tantum Dominus adesse possit, ita quod tantum homini sanctum sit, n. 1023, 1044, 1581, 2256, 2388, (a)2406, 2411, 8206, 8393, (t)8988 fin., 9014. Quod Dominus sit Solus Sanctus, et quod solum id sit sanctum 2 quod procedit a Domino, ita id quod homo recipit a Domino, patet a Verbo ubivis, ut apud Johannem, Ego sanctifico Meipsum ut etiam illi sint sanctificati in veritate, xvii 19;`sanctificare Seipsum' est Se Divinum facere ex propria potentia; inde sanctificati in veritate dicuntur qui recipiunt Divinum {2}Verum procedens ab Ipso fide et vita; quapropter etiam Dominus post resurrectionem loquens cum discipulis inspiravit et dixit illis, Accipite spiritum sanctum, xx 22; `inspiratio' erat repraesentativum vivificationis 3 per fidem et amorem, sicut etiam in Gen. ii, Jehovah inspiravit in nares ejus spiraculum vitarum, et factus homo in animam viventem, vers. 7;
similiter alibi, ut Ps. xxxiii 6; Ps. civ 29, 30; Hiob. xxxii 8, xxxiii 4; Joh. iii 8; ex eo quoque Verbum dicitur inspiratum quia a {3}Domino, ac illi dicti inspirati qui Verbum scripserunt; quod respiratio, ita inspiratio, (x)correspondeat vitae fidei, videatur n. 97, 1119, 1120, 3883-3896; inde est quod spiritus in Verbo dicatur a vento, et quod sanctum a Domino dicatur ventus Jehovae, n. 8286, {4}et quod Spiritus sanctus sit sanctum procedens a Domino, n. 3704, 4673 fin., 5307, 6788, 6982, 6993, 8127 fin., 8302, 9199; 4 sicut etiam apud Johannem quod Dominus baptizet Spiritu sancto, i 33, et apud Lucam quod baptizet Spiritu sancto et igne, iii 16; `baptizare' in sensu interno significat regenerare, n. 4255, 5120 fin., (x)9088, `baptizare Spiritu sancto' {5} est regenerare per bonum fidei, et `baptizare igne' est regenerare per bonum amoris; quod `ignis' sit bonum amoris, videatur n. 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324: apud Johannem, Quis non timeat Te, Domine, et non glorificet nomen Tuum, quia solus sanctus? Apoc. (x)xv 4:
ab angelo {6} de Domino apud Lucam, Nascetur ex te sanctum, i 35 et apud Danielem, Videns fui in visionibus capitis mei super cubili meo, et ecce vigil et sanctus de caelo descendit, iv 10 [A.V. 13];
`sanctum' et `sanctus' ibi pro Domino. 5 Quia Dominus solus sanctus est, ideo Ipse vocatur Sanctus Israelis, Redemptor, Servator, Regenerator, in Vetere Testamento, ut Esai. i 4, v 19, 24, x 20, xii 6, xvii 7, xxix (x)19, xxx 11, 12, 15, xxxi 1, xxxvii 23, xli 14, 16, 20, xliii 3, 14, xlv 11, xlvii 4, xlviii 17, xlix 7, liv 5, lv 5, lx 9, 14; Jer. 1 29, li 5; Ezech. xxxix 7; Ps. lxxi 22; Ps. lxxviii 41; Ps. lxxxix (x)19 [A.V. 18]. Et ideo {7} Dominus in caelo, et inde ipsum caelum, {8} vocatur habitaculum sanctitatis, Jer.(a)xxv (x)30, xxxi 23; Esai. lxiii 15; tum sanctuarium, Ezech. xi 16, xxiv 21; et quoque mons sanctitatis, Ps. iii 5 [A.V. 4]; (x)ac ideo medium tentorii ubi arca in qua lex, dicta fuit sanctum sanctorum, Exod. xxvi 33, 34, nam {9}per legem in arca in medio tentorii repraesentabatur Dominus quoad Verbum, nam lex est Verbum, n. 6752, (x)7463. Ex his constare potest unde est quod angeli dicantur sancti, 6 Matth. xxv 31; Marc. viii 38; Luc. ix 26; Ps. cxlix 1; Dan. viii 13; et quoque prophetae, Luc. i 70; ut et apostoli, Apoc. xviii 20; non quod sancti sint ex se sed ex Domino, Qui Solus Sanctus est, et a Quo Solo sanctum; per `angelos' enim significantur vera quia sunt receptiones veri a Domino, n. 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301, per `prophetas' doctrina veri quod per Verbum a Domino, n. 2534, 7269, et per `apostolos' omnia in complexu vera et bona fidei quae a Domino, n. 3488, 3858 fin., 6397. Sanctificationes apud populum Israeliticum et Judaicum erant ut 7 repraesentaretur Dominus qui Solus Sanctus, ac ut (x)repraesentaretur sanctum quod ab Ipso Solo; inde sanctificatio Aharonis et filiorum ejus, Exod. xxix 1 seq.; Lev. viii 10, 11, 13, 30; sanctificatio vestium (c)illorum, {10}ibid. vers. 21 seq.; sanctificatio altaris ut esset sanctitas sanctitatum, ibid. vers. 37 seq.; sanctificatio tentorii conventus, arcae testimonii, mensae, omnium vasorum, altaris suffimenti, altaris holocausti, et vasorum ejus, (c)et labri (c)ac basis ejus, Exod. xxx 26 seq. Quod Dominus sit ipsum Sanctum quod repraesentabatur, etiam 8 patet a Domini verbis in sensu interno spectatis, apud Matthaeum, Stulti et caeci, utrum majus est, aurum an templum quod sanctificat aurum? et utrum majus est, munus an altare quod sanctificat munus? xxiii [17,] 18, 19;
per `templum' repraesentabatur Ipse Dominus, et quoque per `altare'; {11}et per `aurum' significabatur bonum quod a Domino, et per `munus' seu sacrificium {12}significabantur quae fidei et charitatis sunt a Domino; quod Dominus per `templum' repraesentatus sit, videatur n. 2777, 3720, et {13} quod per `altare,' n. 2777, 2811, 4489, 8935, 8940; quod per `aurum' significatum sit bonum a Domino, n. 1551, 1552, 5658, et {14} per {15} sacrificium cultus ex fide et charitate quae a Domino, n. 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936. Ex his nunc patet unde est quod filii Israelis populus sanctus 9 vocati sint, {15} Deut. xxvi (x) 19, et alibi; atque hic, viri sanctitatis, quod nempe ex eo quod in singulis cultus eorum repraesentata sint Divina Domini, ac caelestia et spiritualia regni et Ecclesiae Ipsius; quapropter dicti sunt sancti in sensu repraesentativo; {17} ipsi non ideo sancti erant, quia repraesentativa spectabant sancta quae repraesentabantur, et non personam quae repraesentabat, videatur n. 665, 1097 fin., 1361, 3147, 3881 fin., 4208, 4281, 4288, {18}4293, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806. 10 Inde quoque {19}est quod Hierosolyma {20}vocata sit sancta, et Zion {21} mons sanctitatis, Sach. viii 3, et alibi: tum apud Matthaeum, Et monumenta aperta sunt, et multa corpora mortuorum sanctorum suscitata sunt, et exeuntes e monumentis suis post resurrectionem {22}Domini ingressi sunt in sanctam urbem et apparuerunt multis, xxvii [52,] 53;
{23 Hierosolyma ibi `urbs sancta' vocatur, cum tamen potius profana fuit, quia Dominus tunc ibi crucifixus est; (c)et ideo vocatur `Sodoma et Aegyptus' apud Johannem, Corpora illorum super platea urbis magnae, quae vocatur spiritualiter Sodoma et Aegyptus, ubi etiam Dominus noster crucifixus est, Apoc. xi 8;
sed sancta vocatur ex eo quod significet regnum Domini et Ecclesiam, n. 402, 2117, 3654; quod mortui sancti apparuerint ibi, quod factum est quibusdam in visione, significabat salvationem eorum qui fuerunt ab Ecclesia spirituali, ac elevationem eorum in {24}Sanctam Hierosolymam, quae est caelum, qui usque ad illud tempus detenti fuerunt in terra inferiore, de quibus n. 6854, 6914, 7091, 7828, 7932, (x)8049, 8054, 8159, 8321. @1 quod in homine$ @2 Ipsius fide et amore$ @3 Divino$ @4 spiritus sanctus est$ @5 i et igne T$ @6 i ad Mariam$ @7 i quoque$ @8 i et quoque Ecclesiam$ @9 per medium tentorii, ubi arca in quo lex,$ @10 i.e. Exod. xxix$ @11 at$ @12 significabatur cultus ex fide et charitate quae$ @13 i quoque$ @14 i quod$ @15 i munus seu$ @16 i ut$ @17 i sed$ @18 4292 altered to 4293 A, 4292 IT$ @19 erat$ @20 vocabatur$ @21 i ibi$ @22 Ipsius$ @23 i urbs$ @24 coelum with sanctam Hierosolymam written above it.$