3382、“遵守我的吩咐、诫命、律例、律法”表示通过不断来自祂自己的启示；也就是说，正如通过试探那样，主也通过这些启示将神性本质与人身或人性本质合一。这从以下事实清楚可知：“遵守吩咐、诫命、律例、律法”这些话暗示了圣言的一切事物，或各个方面；“吩咐”是指总体上圣言的一切事物；“诫命”是指内在事物；“律例”是指外在事物；“律法”是指具体的一切事物，或每个具体细节。由于这一切论及主，主自永恒就是圣言，这一切事物都来自祂，所以内义不可能说祂去遵守这些事，而是说当处于人身或人性与神性合一的状态时，祂把它们显示给自己。
乍一看，这些事似乎的确与字义相距甚远，甚至与最接近文字的内义相距甚远。尽管如此，当世人读到这些话时，这就是它们在天上的含义，因为如前面数次所说明，并从举出的例子（1873-1874节）所看到的，字义在升向天堂的过程中会逐渐脱去，并另有天上的含义取而代之；这天上的含义如此不同，以至于字义几乎无法被认出是它的源头。因为天堂居民脑海里的观念是，圣言的整个内义都与主有关；圣言里的一切事物都来自主。他们脑海里还有这样的观念，主在世时出于神性、因而出于祂自己思考，并通过不断来自神性的启示而为自己获得一切聪明和智慧。因此，他们从上面这些话中不会感知到别的。不能说主“遵守吩咐、诫命、律例、律法”，因为祂自己就是圣言，因此祂自己就是吩咐，祂自己就是诫命，祂自己就是律例，祂自己就是律法。事实上，这一切规则都视祂为它们的最初源头和最后目的。所以就至高意义而言，上面这些话只能表示主的神性通过不断来自祂自己的启示而与其人身或人性合一。和其他人不同，主出于神性，因而出于祂自己思考（参看1904， 1914， 1935节），并通过不断来自神性的启示而为自己获得聪明和智慧（1616， 2500， 2523， 2632节）。
从内义观之，许多经文可以说明，从真正意义上说，“遵守吩咐”表示总体上圣言的一切事物；“诫命”表示圣言的内在事物；“律例”表示圣言的外在事物；“律法”表示具体上圣言的一切事物，或说圣言的每个具体细节。我引用其中一些经文，如诗篇：
在路上完全、行在耶和华律法中的，有福了。遵守祂的法度的，有福一。哦，但愿我的道路是向着遵守你的律例！我必守你的律例，不要完全撇弃我哦。我全心寻求了你，求你不要叫我偏离你的诫命。我将你的话藏在心里，免得我得罪你。耶和华啊，你是赐福的！求你将你的律例教训我。我用嘴唇传述你口中的一切典章。我喜悦你法度的道路。我要默想你的法则，看重你的道路。我要以你的律例为乐，我不忘记你的话。求你补偿你的仆人，使我存活，我就遵守你的话。求你开我的眼睛，使我看出你律法中的奇妙。求你不要向我隐藏你的诫命。求你照你的话将我救活。求你将你的律例教导我；求你使我明白你诫命的路。（诗篇119:1-27）
这整首诗篇论述的主题是圣言和构成圣言的事物；显然，这些事物是“诫命”、“律例”、“典章”、“法度”、“法则”、“道路”。然而，从字义决不能看出它们具体表示什么。从字义上看，它们几乎就是同一个事物的重复；但从内义可以看出，“诫命”的含义完全不同于“律例”的，而“典章”、“法度”、“法则”和“道路”又各自具有不同的含义。
在诗篇的别处：
耶和华的律法完美，使灵魂苏醒；耶和华的法度确定，使简单人有智慧；耶和华的法则正直，使心欢喜；耶和华的诫命纯洁，使眼睛明亮；对耶和华的敬畏洁净，立定到永远；耶和华的判断真实。（诗篇19:7-9）
列王纪：
大卫嘱咐他儿子所罗门说，遵守耶和华你神的吩咐，照着摩西律法上所写的行在祂的道上，谨守祂的律例、诫命、典章、法度。（列王纪上2:3）
“遵守吩咐”表示总体上圣言的一切事物或各个方面，因为这个词是首先提到的，并指向接下来不怎么总体的词。实际上，“遵守吩咐”和遵守当要遵守的是一回事。摩西五经：
你要爱耶和华你的神，尽你一切的日子遵守祂的吩咐、律例、典章和诫命。（申命记11:1）
此处“遵守祂的吩咐”或遵守当要遵守的，同样表示总体上圣言的一切事物，或各个方面；“律例”表示圣言的外在事物，如仪式和那些代表并表示内义的事物；而“诫命”表示圣言的内在事物，如那些与生活和教义，尤其与内义有关的事物。蒙主的神性怜悯，“诫命”和“律例”的含义将在别处予以讨论。
Potts(1905-1910) 3382
3382. And kept My charge, My commandments, My statutes, and My laws. That this signifies by means of continuous revelations from Himself-that is to say, as by means of temptations, so also by means of these revelations the Lord united the Divine Essence to the Human-is evident from the fact that these words, "keeping His charge, commandments, statutes, and laws," involve all things of the Word, namely, "charge," all things of the Word in general; "commandments," the internal things; "statutes," the external things; and "laws," all things specifically. Inasmuch as this is predicated of the Lord, who from eternity was the Word, and from whom all these things are, in the internal sense it cannot be signified that He observed these things, but that He revealed them to Himself when He was in a state of unition of the Human with the Divine. [2] These things do indeed appear at first view rather remote from the sense of the letter, and even from the proximate internal sense; but still when the words are read by man, this is their sense in heaven; for, as occasionally before said, and as may be seen from examples given (n. 1873-1874), in its ascent toward heaven the sense of the letter is put off; and instead of it another heavenly sense comes into view, so different that it cannot be known to be from the same source. For they who are in heaven are in the idea that in the internal sense all things of the Word treat of the Lord; and also that all things of the Word are from the Lord; likewise that when He was in the world the Lord thought from the Divine and thus from Himself, and acquired for Himself all intelligence and wisdom through continuous revelations from the Divine; and therefore from the above words they perceive nothing else. For "keeping the charge, commandments, statutes, and laws" is not predicable of the Lord, because He Himself was the Word, consequently He Himself was the charge, He Himself was the commandment, He Himself the statute, and He Himself the law; for all these things have respect to Him as the First from whom they are derived, and as the Last to whom they tend. Therefore in the supreme sense by the above words nothing else can be signified than the unition of the Lord's Divine with the Human, through continuous revelations from Himself. (That differently from other men the Lord thought from the Divine, thus from Himself, may be seen above, n. 1904, 1914, 1935; and that He acquired for Himself intelligence and wisdom by means of continuous revelations from the Divine, n. 1616, 2500, 2523, 2632.) [3] That in the genuine sense "keeping the charge" signifies all things of the Word in general; and that "commandments" signify the internal things of the Word; "statutes," the external things; and "laws," all things of the Word specifically, may be seen from many passages as viewed in the internal sense; some of which may be adduced. Thus in David: Blessed are the perfect in the way, who walk in the law of Jehovah. Blessed are they that keep His testimonies. O that my ways were directed to keep Thy statutes. I will keep Thy statutes; O forsake me not utterly. With my whole heart have I sought Thee; O let me not wander from Thy commandments. Thy Word have I hid in my heart, that I might not sin against Thee. Blessed art Thou, O Jehovah, teach me Thy statutes. With my lips have I declared all the judgments of Thy mouth. I have rejoiced in the way of Thy testimonies. I meditate in Thy precepts; and have respect unto Thy ways. I delight myself in Thy statutes; I do not forget Thy Word. Recompense unto Thy servant, that I may live, so will I keep Thy Word. Open Thou mine eyes that I may behold wondrous things out of Thy law. Hide not Thy commandments from me. Quicken Thou me according to Thy Word. Teach me Thy statutes; make me to understand the way of Thy precepts (Ps. 119:1-27). Throughout this whole psalm the subject treated of is the Word and the things of the Word, which are manifestly its "precepts," "statutes," "judgments," "testimonies," "commandments," and "ways"; but what these signify specifically cannot possibly be seen from the sense of the letter, in which sense they are scarcely more than repetitions of the same thing; but it may be seen from the internal sense, in which one thing is signified by "precepts," and quite different ones by "statutes," "judgments," "testimonies," "commandments," and "ways." [4] Again in like manner:
The law of Jehovah is perfect, restoring the soul; the testimony of Jehovah is sure, making wise the simple. The precepts of Jehovah are right, rejoicing the heart; the commandment of Jehovah is pure, enlightening the eyes. The fear of Jehovah is clean, standing forever; the judgments of Jehovah are truth (Ps. 19:7-9). And in the first book of Kings:
David charged Solomon his son, saying, Keep the charge of Jehovah thy God, to walk in His ways, to keep His statutes, and His commandments, and His judgments, and His testimonies, according to that which is written in the law of Moses (1 Kings 2:3). "Keeping the charge" denotes all things of the Word in general, for it is mentioned in the first place, and looks to the things following as being less general; for "keeping the charge" is the same thing as "keeping that which is to be kept." In Moses:
Thou shalt love Jehovah thy God, and keep His charge, and his statutes, and His judgments, and His commandments always (Deut. 11:1);
where "keeping His charge," or keeping that which was to be kept, in like manner denotes all things of the Word in general; "statutes" denote the external things of the Word, such as rituals and those things which are representative and significative of the internal sense; but "commandments," the internal things of the Word, such as those of life and doctrine, especially those which are of the internal sense. But concerning the signification of "commandments" and "statutes," of the Lord's Divine mercy elsewhere.
Elliott(1983-1999) 3382
3382. 'And practiced My observances, My commandments, My statutes, and My laws' means through revelations constantly coming from Himself; that is to say, as by means of temptations, so also by means of those revelations He united the Divine Essence to the Human Essence. This becomes clear from the fact that 'practicing observances, commandments, statutes, and laws' implies all aspects of the Word - 'observances' being everything in general there, 'commandments' the internal aspects, 'statutes' the external, and 'laws' every specific detail. Because all these are attributed to the Lord who from eternity has been the Word and is the author of them all, the meaning in the internal sense cannot be His practice of them but that He revealed them to Himself when His state was one in which the Human and the Divine had become united.
[2] At first sight these matters do indeed seem to be quite remote from the sense of the letter, or even from the internal sense closest to the letter. All the same, when these words are read by man, this is the meaning those same words have in heaven, for as stated several times already, and as may be seen from the examples in 1873, 1874, the sense of the letter is laid aside as it rises up towards heaven and another heavenly sense takes its place, with the result that this latter sense cannot be recognized as that which arises out of the former. For the idea in the minds of those in heaven is that everything in the internal sense of the Word has to do with the Lord, and also that everything in the Word comes from the Lord. Also in their minds is the idea that even when He was in the world He thought from the Divine, and so from Himself, and acquired all intelligence and wisdom to Himself through revelations constantly coming from the Divine. Consequently they do not perceive anything other than this from the words used here. For the practice of all things of the Word, internal as well as external, meant by 'practicing the observances, commandments, statutes, and laws' is not applicable to the Lord because He Himself was the Word and therefore He Himself was the observance that was to be practiced; He Himself was the commandment, also the statute, and the law. For all these have regard to Him as the First from whom they spring and the Last to whom they lead. In the highest sense therefore these words can mean nothing else than the uniting of the Lord's Divine to His Human by means of revelations constantly coming from Himself. For unlike any others the Lord thought from the Divine, and so from Himself, see 1904, 1914, 1935, and acquired intelligence and wisdom to Himself by means of revelations constantly coming from the Divine, 1616, 2500, 2523, 2632.
[3] As regards 'practicing observances' meaning in the genuine sense all aspects of the Word in general, 'commandments' the internal aspects of the Word, 'statutes' the external aspects of the Word, and 'laws' every specific detail in the Word, this becomes clear from many places when seen in the internal sense. Let some of these be brought in here, such as the following in David,
Blessed are the blameless in the way, walking in the law of Jehovah; blessed are those who keep His testimonies. O that my ways were directed to keep Your statutes! I will keep Your statutes; do not forsake me utterly. With my whole heart I have sought You; cause me not to wander from Your commandments. I have laid up Your Word in my heart, that I might not sin against You. Blessed are You, O Jehovah; teach me Your statutes! With my lips I have declared all the judgements of Your mouth. I take delight in the way of Your testimonies. I meditate on Your commands and look to Your ways. I delight in Your statutes, I do not forget Your Word. Recompense Your servant that I may live and keep Your Word. Open my eyes that I may see wondrous things out of Your law. Do not hide Your commandments from me. Quicken me according to Your Word. Teach me Your statutes. Make me understand the way of [Your] commands. Ps 119:1-27.
The subject in the whole of this psalm is the Word and the things that constitute the Word, which plainly are commandments, statutes, judgements, testimonies, commands, and ways. But the specific meaning of each of these cannot possibly be seen from the sense of the letter. In that sense they are scarcely more than repetitions of the same thing, but it may be seen from the internal sense in which 'commandments' has an altogether different meaning from 'statutes'; and 'judgements', 'testimonies', 'commands', and 'ways' each have a different meaning again. Something similar occurs elsewhere in the same author,
The law of Jehovah is perfect, restoring the soul; the testimony of Jehovah is sure, making wise the simple; the commands of Jehovah are right, rejoicing the heart; the commandment of Jehovah is pure, enlightening the eyes; the fear of Jehovah is clean, standing for ever; the judgements of Jehovah are truth. Ps 19:7-9.
And in the Book of Kings,
David said to Solomon, You shall practise the observance of your God, to walk in His ways, to keep His statutes, and His commandments, and His judgements, and His testimonies, as it is written in the law of Moses. 1 Kings 2:3.
'Practicing an observance' stands for all aspects of the Word in general, for this expression comes first, and those that follow are related to it as less general aspects. Actually 'practicing observances' means the same as 'keeping what has to be kept'. In Moses,
You shall love Jehovah your God, and you shall practice His observance, and His statutes and judgements, and His commandments, all your days. Deut. 11:1.
Here 'practising an observance' or keeping something that is to be kept in a similar way stands for all aspects of the Word in general, 'statutes' for the external aspects of the Word such as forms of ritual, and things that are representatives and meaningful signs of the internal sense, but 'commandments' for the internal aspects of the Word such as matters of life and teaching, especially those that belong to the internal sense. But the meaning of commandments and statutes will in the Lord's Divine mercy be discussed elsewhere.
Latin(1748-1756) 3382
3382. `Et observavit observanda Mea, praecepta Mea, statuta Mea, et leges Meas': quod significet per continuas revelationes ex Se Ipso, nempe sicut per tentationes, etiam per illas univerit Essentiam Divinam Humanae, constare potest ex eo quod `observare observanda, praecepta, statuta et leges' involvant omnia Verbi, nempe `observanda' omnia ejus in communi, `praecepta' ejus interna, `statuta' ejus externa, et `leges' omnia in specie; haec quia praedicantur de Domino, Qui ab aeterno fuit Verbum, et a Quo omnia illa, in sensu interno non significari potest quod Ipse illa observaverit, sed quod illa Sibi Ipsi, cum in statu unitionis Humani cum Divino fuit, revelaverit: [2] haec quidem prima specie apparent remotiora a sensu litterae, etiam a proximo sensu interno, at usque cum haec verba leguntur ab homine, ille sensus eorum verborum in caelo est; nam ut aliquoties prius dictum et videri potest ab exemplis n. 1873, 1874, sensus litterae in ascensu versus caelum exuitur, et loco ejus alius caelestis subit, usque adeo ut non cognosci possit quod sit inde; qui enim in caelo sunt, in idea sunt quod omnia Verbi in sensu interno agant de Domino, et quoque quod omnia {1}Verbi sint a Domino, etiam cum fuit in mundo, quod ex Divino, ita ex Se Ipso, cogitaverit, et Sibi omnem intelligentiam et sapientiam per continuas revelationes ex Divino acquisiverit, ideo ex illis verbis non aliud percipiunt; nam observare omnia Verbi, tam interna quam externa, quae significantur per `observare observanda, praecepta, statuta et leges' non praedicabilia sunt de Domino, quia Ipse fuit Verbum, proinde Ipse Qui observandus, Ipse praeceptum, tum Ipse statutum, et Ipse lex, spectant enim omnia illa Ipsum, ut Primum ex Quo, ac ut Ultimum ad Quem; ideo per illa verba in sensu supremo non aliud significari potest quam unitio Divini Domini cum Humano per continuas revelationes ex Se Ipso: quod Dominus ex Divino, ita a Se Ipso, cogitaverit, secus ac alii homines, videatur n. 1904, 1914, 1935; et quod Sibi Ipsi acquisiverit intelligentiam et sapientiam per continuas revelationes ex Divino, n. 1616, 2500, 2523, 2632. [3] Quod `observare observanda' sint omnia Verbi in communi, et quod `praecepta' sint Verbi interna, `statuta' Verbi externa, et quod `leges' sint omnia Verbi in specie, in genuino sensu, constare potest a multis locis in sensu interno spectatis, quorum aliqua licet afferre, ut apud Davidem, Beati integri via, ambulantes in lege Jehovae; beati custodientes testimonia Ipsius;...utinam dirigantur viae meae ad custodiendum statuta Tua:...statuta Tua custodiam; ne desere me usque adeo:...in toto corde meo quaesivi Te, ne aberrare me fac a praeceptis Tuis: in corde meo abscondi Verbum Tuum, ut non peccem Tibi: benedictus Tu Jehovah, doce me statuta Tua; labiis meis narravi omnia judicia oris Tui: in via testimoniorum Tuorum laetor:...in mandatis Tuis meditor;et respicio vias Tuas: in statutis Tuis delector; non obliviscor Verbi Tui: retribue servo Tuo, ut vivam, et custodiam Verbum Tuum, revela oculos meos, ut videam mirabilia e lege Tua:...ne absconde a me praecepta Tua:...vivifica me juxta Verbum Tuum:...doce me statuta Tua; viam mandatorum fac me intelligere, Ps. cxix 1-27;
agitur ibi in toto psalmo de Verbo et de illis quae Verbi sunt, quae quod sint `praecepta, statuta, judicia, testimonia, mandata, viae' patet, sed quid illa in specie significant, nullatenus ex sensu litterae videri potest; in illo vix nisi quam repetitiones ejusdem rei sunt, at ex sensu interno in quo aliud prorsus per `praecepta,' aliud per `statuta,' et alia per `judicia, testimonia, mandata, vias' significantur: [4] similiter alibi apud eundem, Lex Jehovae perfecta, reducens animam; testimonium Jehovae firmum, sapientem reddens simplicem; mandata Jehovae recta, laetificantia cor: praeceptum Jehovae purum, illuminans oculos; timor Jehovae mundus, stans in aeternum; judicia Jehovae veritas, Ps. xix 8-10:
et in Libro Regum, David ad Salomonem, Observabis observandum Dei tui, ad ambulandum in viis Ipsius, ad servandum statuta Ipsius, et praecepta Ipsius, et judicia Ipsius, et testimonia Ipsius, juxta scriptum in lege Mosis, 1 Reg. ii 3;
`observare observandum' pro omnibus Verbi in communi, primo enim loco nominatur, et sequentia spectat ut minus communia, est enim observare observandum idem ac servare servandum: apud Mosen, Amabis Jehovam Deum tuum, et observabis observandum Ipsius, et statuta et judicia Ipsius, et praecepta Ipsius, omnibus diebus, Deut. xi 1;
ubi `observare observandum' seu servare servandum similiter pro omnibus Verbi in communi; `statuta' pro Verbi externis qualia sunt ritualia et quae repraesentativa et significativa sensus interni sunt; `praecepta' autem pro Verbi internis qualia sunt illa quae sunt vitae et doctrinae; imprimis quae sunt sensus interni; sed de significatione praeceptorum et statutorum, ex Divina Domini Misericordia, alibi dicendum. @1 quae in Verbo sunt, a Domino sint$