9818.“就是我用智慧的灵所充满的”表拥有刻在他们上面的神性真理。这从“智慧的灵”的含义清楚可知，“智慧的灵”当论及那些处于属天良善时，是指神性真理，如下文所述。当它被永久地刻在人们上面时，就说他们被它充满。此处的情况是这样：那些在主的属天国度里的人不是由于知道或从记忆知识来认识真理，进而相信它们，而是由于内在觉知；因为他们处于从主所获得的爱之良善，这良善拥有根植在它里面的一切真理。良善本身被植入其心智的意愿部分，源于它的真理被植入理解力部分。对这些人来说，意愿部分和理解力部分完全行如一体，与那些在属灵国度之人的截然不同。正因如此，那些在主的属天国度的人，其心智的理解力部分不是用来给予他们真理的知识，而是用来给予对真理的觉知。因为植入意愿的良善在理解力中呈现自己，即呈现自己的内在性质和外在形式，在那里可以说呈现在燃烧的火光中。对这些人来说，良善的外在形式及其内在性质就是真理；他们不是看见它，而是从良善觉知它。由于这个原因，他们从不争论真理；并且如此避免争论，以至于每当他们谈论真理时，就会说是，或不是，仅此而已，不再多说什么。因为若再多说什么，就不是出于良善。他们就是马太福音中所指的人：
你们的话，是，就说是；不是，就说不是；若再多说，就是从恶里出来的。（马太福音5:37）
那些在主的属天国度的人就是这样（参看2715，2718，3246，4448，5113，6367，7877，9166e，9543节）。至于属天国度里的人和属灵国度里的人有何区别，可参看9276节所提到的地方。
由此可见“刻”在某人上面的神性真理是什么意思。在圣言中，许多地方都用到“灵”这个词；当论及人时，他的“灵”表示刻在其理解力部分上面的良善和真理，进而表示这一部分的生命。当论及人时，“灵”之所以具有这种含义，是因为就其内层而言，人就是一个灵；事实上，就其内层而言，他也与灵人在一起。关于这个主题，可参看前面大量说明，即：灵人和天使与一个人同住，主通过他们掌管此人（50，697，986，2796，2886，2887，4047，4048，5846-5866，5976-5993节）；一个人就在类似他自己的灵人和天使当中（4067，4073，4077，4111节）；每个人都有一个灵，他的身体通过灵而拥有生命（4622节）。
由此可知当论及主时，“灵”是什么意思，即：它就是从主的神性良善发出的神性真理，当这神性真理流入并被一个人接受时，它就是“真理的灵”、“神的灵”和“圣灵”；因为它直接从主流入，也间接通过天使和灵人流入（参看9682节所提到的地方）。“真理的灵”、“神的灵”和“圣灵”就具有这种含义，这一点可见于下文；因为在此之前，必须说明，在圣言中，当论及一个人时，“灵”表示刻在其理解力部分上面的良善和真理，进而表示这一部分的生命。事实上，既有理解力部分的生命，也有意愿部分的生命。理解力部分的生命在于知道、看见并理解，真理就是真理，良善就是良善。而意愿部分的生命则在于为真理的缘故意愿并热爱真理，为良善的缘故意愿并热爱良善。在圣言中，意愿的生命被称为“心”；而理解力的生命被称为“灵”。
事实就是如此，这一点从以下圣言经文明显看出来：
你们要自做一个新心和一个新灵。以色列家啊，你们为何要死呢？（以西结书18:31）
以西结书：
我要赐给你们一个新心，将新灵放在你们中间。（以西结书36:26）
“一个新心”表示一个新意愿；“一个新灵”表示一个新的理解力。撒迦利亚书：
耶和华铺张诸天，建立地基，在人里面形成他的灵。（撒迦利亚书12:1）
“铺张诸天，建立地基”表示一个新教会的建立，这个教会由“天和地”来表示（参看1733，1850，2117，2118e，3355e，4535节）；“在人里面形成他的灵”表示在对真理和良善的理解方面使一个人重生。
诗篇：
神啊，求你为我造洁净的心，使我里面重新有坚定的灵。不要把我从你面前丢弃，不要从我身上收回你的圣灵。求你使我复得你拯救之喜乐，让乐意的灵来扶持我。神所要的祭，就是破碎的灵；神啊，破碎痛悔的心，你必不轻看。（诗篇51:10-12，17）
“洁净的灵”表示憎恶邪恶的意愿，邪恶是不洁的；“坚定的灵”表示对真理的理解和信仰；“破碎的灵”和“破碎的心”表示试探的状态和由此而来的这二者生命的谦卑。“灵”表示生命，这一点从这几节的每个细节明显看出来。“圣灵”表示那生命所源于的神性真理。又：
居心不正的一代，它的灵对神不坚定。（诗篇78:8）；
“心不正”表示意愿是不正确的；“灵对神不坚定”表示对神之真理的理解和信仰是不坚定的。
摩西五经：
耶和华神使希实本王西宏的灵刚硬，使他的心顽梗。（申命记2:30）
在这段经文中，“灵”和“心”也表示这两部分的生命，当意愿没有理解真理和良善，并将它们付诸实践的渴望时，就说它们变得“顽梗”。 以西结书：
一切心都必融化，一切手都必发软，一切灵都必畏缩。（以西结书21:7）
此处意思也一样。以赛亚书：
耶和华是那赐灵魂给地上的人民，又赐灵给行在其上之人的。（以赛亚书42:5）
“赐灵魂给人民”表示赋予信之生命，“灵魂”表示信之生命（参看9050节）；“赐灵”表示给予对真理的理解。又：
夜间，我以我的灵魂渴慕你；早晨以我里面的灵切切等候你。（以赛亚书26:9）
此处意思也一样。
又：
你们要怀的是糠秕，要生的是碎秸；火必吞灭你们的灵。（以赛亚书33:11）
“火必吞灭的灵”表示对真理的理解，因而表示聪明；“火”表示欲望或邪恶的情感，它因源于邪恶而具有毁灭性。
以西结书：
愚蠢的先知有祸了！他们随从自己的灵。（以西结书13:3）
同一先知书：
临到你们灵上的，是决不能成的。（以西结书20:32）
玛拉基书：
不是一个人这样行，也不是其余有灵的人这样行。为何有一人寻求神的种呢？所以当谨守你们的灵，谁也不可以诡诈待幼年所娶的妻。（玛拉基书2:15）
诗篇：
凡灵里没有诡诈、耶和华不算为有罪的，这人是有福的！（诗篇32:2）
马太福音：
灵里贫穷的人蒙福了，因为天国是他们的。（马太福音5:3）
同一福音书：
耶稣对祂的门徒说，要警醒祷告，叫你们不进入试探。灵固然促使，肉体却软弱了。（马太福音26:41）
在这些经文中，显而易见，“灵”表示人的实际生命。它表示理解力的生命或真理的生命，这一点从以下事实可以看出来：就属世意义而言，“灵”是指人的生命和呼吸。肺呼吸对应于真理的生命，就是信、因而理解力的生命；而心跳对应于意愿、因而爱的生命。关于肺和心的这种对应关系，可参看前文（3883-3896，9300，9495节）。由此可见“灵”在灵义上表示哪种生命。
“灵”在一般意义上表示人的生命和呼吸，这一点明显可见于下列经文：
你掩面，它们便惊惶；你收回它们的灵，它们就终止呼吸。你发出你的灵，它们便受造。（诗篇104:29，30）
诗篇：
耶和华啊，求你回答我！我的灵耗尽，不要向我掩面。（诗篇143:7）
约伯记：
我的灵耗尽，我的日子消逝。（约伯记17:1）
路加福音：
耶稣拉着已死女孩的手，说，女孩，起来吧！她的灵便回来，她就立刻起来了。（路加福音8:54，55）
耶利米书：
各人都因知识变得愚蠢；他所铸的偶像本是谎言，其中没有灵。（耶利米书10:14；51:17）
以西结书：
耶和华借祂的灵带我出去，将我放在山谷中间。主耶和华在那里对这些枯骨说，看哪，我必使灵进入你们里面，你们就要活了。主耶和华如此说，灵啊，要从四风而来，吹在这些被杀的人身上。灵就进入骸骨，骸骨便复活了。（以西结书37:1，5，9，10）
启示录：
两个见证人被那从无底坑里上来的兽杀了。过了这三天半，有生命的灵从神那里进入他们里面，他们就立足站了起来。（启示录11:7，11）
从这些经文很明显地看出，“灵”是指人的生命。“灵”尤指真理的生命，就是人心智的理解力部分的生命，被称为聪明，这一点清楚可见于下列经文：
时候将到，现在就是了。这时真的敬拜者要以灵和真理来拜父。神是个灵，所以拜祂的，必须以灵和真理来拜祂。（约翰福音4:23，24）
但以理书：
在他里头有美好的灵，又有知识聪明。（但以理书5:12，14）
路加福音：
约翰渐渐长大，灵里强健。（路加福音1:80）
同一福音书：
耶稣那孩子渐渐长大，灵里强健，充满智慧。（路加福音2:40）
约翰福音：
父所差来的，就说神的话；因为神赐灵给祂，是没有限量的。（约翰福音3:34）
此处“灵”表示聪明和智慧；“说神的话”表示说神性真理。
由此可见在约翰福音中，“灵”表示什么：
耶稣对尼哥底母说，人若不是从水和灵生的，就不能进神的国。从肉身生的，就是肉身；从灵生的，就是灵。（约翰福音3:5-6）
“从水生的”表示通过真理（重生）；“从灵生的”表示由此而来的来自主的生命，这生命被称为属灵的生命。“水”表示真理，重生通过真理实现（参看2702，3058，3424，4976，5668，9323节）；但“肉身”表示人自己的东西，或人的自我，其中毫无属灵生命（3813，8409节）。
约翰福音中的“灵”和“肉体”也表示类似事物：
活着的乃是灵，肉体是无益的。我对你们所说的话就是灵，就是生命。（约翰福音6:63）
“主所说的话”是指神性真理，由此而来的生命就是“灵”。以赛亚书：
埃及不过是人，并不是神；他的马不过是血肉，并不是灵。（以赛亚书31:3）
“埃及”表示总体上的记忆知识；“他的马”表示来自理解力的记忆知识，当这记忆知识没有任何属灵生命在里面时，经上就说它“不过是血肉，并不是灵”。“埃及”是指记忆知识（参看9340，9391节所提到的地方）；“马”是指理解力（2761，2762，3217，5321节）；“埃及的马”是指来自理解力的记忆知识（6125，8146，8148节）。人若不知道“埃及”、“马”，以及“血肉”和“灵”表示什么，就不可能知道这些话（以赛亚书31:3）是什么意思。
一旦知道存在于人里面的“灵”表示什么，就能知道当论及耶和华或主时，“灵”表示什么。人所拥有的一切，如脸、眼睛、耳朵、手臂、手，以及心和灵魂，都归于祂。因此，灵也归于祂，在圣言中被称为神的灵，耶和华的灵，祂口中的灵，圣洁的灵或圣灵。“灵”表示从主发出的神性真理，这一点从圣言中的许多经文明显看出来。“神的灵”之所以表示从主发出的神性真理，是因为人生命的一切都来自那里，那些以信和爱来接受这神性真理的人就拥有天上的生命。主自己在约翰福音中教导说，这就是“神的灵”：
我对你们所说的话就是灵，就是生命。（约翰福音6:63）
“主所说的话”就是神性真理。
又：
耶稣大声喊着说，人若渴了，可以到我这里来喝！信我的人，就如经上所说，从他腹中要流出活水的江河来。耶稣这话是指着信祂之人要受灵说的。那时圣灵还没有来，因为耶稣尚未得着荣耀。（约翰福音7:37-39）
“信主之人要受的灵”表示来自主的生命，就是信和爱的生命，这一点从这段经文的细节明显看出来。因为“渴”和“喝”表示认识并理解真理的渴望；“从腹中要流出活水的江河”是指神之真理。由此清楚可知，他们要受的、也被称为“圣灵”的“灵”表示由从主发出的神性真理所带来的生命。如刚才所述，这生命被称为信和爱的生命，正是那存在于一个人里面的属灵和属天的生命本身。经上之所以说“圣灵还没有来，因为耶稣尚未得着荣耀”，是因为当主在世时，祂自己教导神性真理；但当复活后得了荣耀时，祂通过天使和灵人教导神性真理。从主发出并通过天使和灵人流入人的这神圣事物，无论显明的还是未显明的，就是那里所提到的“圣灵”。因为在圣言中，从主发出的神性真理被称为“圣”（参看9680节）。
这解释了为何圣灵被称为“真理的灵”，又为何经上说“祂要引导进入一切的真理，因为祂不是凭自己说的，乃是把祂从主所听见的都说出来”、“祂要将受于主的传告（你们）”（约翰福音16:13，14）。这也解释了为何当主即将离开门徒时，“就向他们吹气，说，你们受圣灵”（约翰福音20:21，22）。“吹气”表示信之真理（9229，9281节）；因此，主向某人吹气表示赐予理解神性真理并由此接受这信之生命的能力。也正因如此，“灵”因是从“呼吸”衍生而来的一个名字，故也是“吹”和“风”的一个衍生词；这就是为何灵常称为“风”。肺呼吸对应于信之真理，心跳对应于爱之生命（参看3883-3896，9300，9495节）。
创世记中的“吹入”表示类似事物：
耶和华将生命的灵魂吹入人的鼻孔。（创世记2:7）
这就是为何主被称为“我们鼻中的灵”（耶利米哀歌4:20）；由于神性真理吞没并毁灭邪恶，故经上在下列经文中说：
你鼻孔的灵一出，世界的根基也显露。（诗篇18:15）
约伯记：
他们因神的呼吸就灭亡；因祂鼻中的灵就被吞没。（约伯记4:9）
诗篇：
诸天藉耶和华的圣言而造；其万象藉祂口中的灵而成。（诗篇33:6）
“耶和华的圣言”是指神性真理；“祂口中的灵”也是。主就是那圣言，这一点清楚可见于约翰福音：
太初有圣言，圣言与神同在，神就是圣言。万物是藉着祂造的。圣言成了肉身，住在我们中间。（约翰福音1:1，3，14）
“圣灵”表示人的天上生命所来自的神性真理，这一点从下列经文也明显看出来。以赛亚书：
从耶西的树干必长出一个嫩枝，耶和华的灵必住在祂身上，就是智慧和聪明的灵、谋略和能力的灵、知识和敬畏耶和华的灵。（以赛亚书11:1-2）
这些话论及主，祂里面有神性真理。因此，神性智慧和聪明被称为“耶和华的灵”；这灵在此被称为“智慧和聪明、谋略和能力、以及知识的灵”。同一先知书：
我已将我的灵赐于祂身上；祂必将公理传给列族。（以赛亚书42:1）
这些话也论及主；“赐于祂身上的耶和华的灵”是指神性真理，因而是指神性智慧和聪明。神性真理也被称为“公理或公平”（2235节）。
又：
仇敌好像急流的河水冲来；耶和华的灵要在祂上面立一个记号。（以赛亚书59:19）
又：
主耶和华的灵在我身上；因此，耶和华膏我，叫我传好信息给贫穷的人。（以赛亚书61:1）
这也论及主；“耶和华的灵”表示主在世时在祂里面，并且那时祂自己就是的神性真理。
“耶和华的灵”表示神性真理，接受它的人就拥有由此而来的天堂生命，这一点从下列经文看得尤其明显。以赛亚书：
等到从高处来的灵倾倒在我们身上，旷野就变为肥田；那时，公平要居在旷野。（以赛亚书32:15，16）
此处论述的主题是重生；“从高处来的灵”是指来自神性的生命；“旷野就变为肥田”和“公平要居在旷野”表示聪明存在于以前没有聪明，因而没有新生命的地方。
类似的话出现在以下经文中：
为叫你们知道我必将我的灵放在你们里面，你们就要活了。（以西结书37:13，14）
同一先知书：
我也不再向他们掩面，因我已将我的灵倾注于以色列家。（以西结书39:29）
约珥书：
我要将我的灵倾注于一切血肉；在那些日子，我要将我的灵倾注于男仆和女仆。（约珥书2:28，29）
弥迦书：
我借耶和华的灵，满有力量、公平、能力，可以向雅各说明他的过犯，向以色列指出他的罪恶。（弥迦书3:8）
撒迦利亚书：
那出来往北方之地的马匹使我的灵在北方之地平息下来。（撒迦利亚书6:8）
以赛亚书：
我要将水浇灌口渴之地，将溪水浇灌干旱之地；我要将我的灵浇灌你的种。（以赛亚书44:3）
在这些经文中，“耶和华的灵”表示神性真理，以及经由这真理而来的信与爱的生命，这是显而易见的；它既直接从主流入，也间接从主经由灵人和天使流入（9682e节）。
类似的话出现在以赛亚书的另一处：
到那日，万军之耶和华必作祂余剩之民的华美之冠、美丽之冕，也作了在位审判者公平之灵，并……的力量。（以赛亚书28:5，6）
“华美之冠”表示与良善一起到来的智慧；“美丽之冕”表示随真理一起到来的聪明；“公平之灵”表示神性真理，因为“公平”论及真理（2235，6397，7206，8685，8695，9260，9383节）。
又：
耶和华的脸的使者拯救他们。祂以慈爱和怜悯救赎他们。他们竟悖逆，使主的圣灵恼怒；祂就转作他们的仇敌。祂将祂的圣灵放在他们中间。耶和华的灵引导他。（以赛亚书63:9-11，14）
此处“圣灵”是指神性真理方面的主，因而是指来自主的神性真理；“耶和华面前的使者”是指神性良善方面的主，因为“耶和华的脸”是指爱、怜悯和良善。启示录：
耶稣的见证就是预言的灵。（启示录19:10）
“耶稣的见证”是指来自祂并涉及祂的神性真理（9503节）。
诗篇：
耶和华神以灵为祂的使者，以火焰为仆役。（诗篇104:4）
“以灵为使者”表示使他们成为神性真理的接受者；“以火焰为仆役”表示使他们成为神性良善或神性之爱的接受者。马太福音：
约翰说，我是用水给你们施洗，叫你们悔改；但那在我以后来的，要用圣灵与火给你们施洗。（马太福音3:11）
“施洗”表示重生；“用圣灵”表示通过神性真理而如此行；“用火”表示源于神性之爱的神性良善。“施洗”表示重生（参看5120e，9088节）；“火”表示神性之爱的神性良善（4906，5215，6314，6832，6834，4849，7324节）。
路加福音：
你们虽然邪恶，尚且知道拿好东西给儿女，何况天父，岂不更将圣灵给求祂的人吗？（路加福音11:13）
“给圣灵”表示用神性真理来光照，赋予来自那真理的生命，就是聪明和智慧的生命。启示录：
有七盏火灯在宝座前点着，这七灯就是神的七灵。（启示录4:5）
又：
在众长老中间，有七角七眼，就是神的七灵，奉差遣往全地去的。（启示录5:6）
显而易见，在这些经文中，“灵”不指灵人，因为经上说，灯和羔羊的眼是神的灵。“灯”表示神性真理（4638，7072节），“眼”表示对真理的理解，当论及主时，表示神性聪明和智慧（2701，4403-4421，4523-4534，9051节）；“角”表示源于良善的真理的能力（2832，9081，9719-9721节）。由此明显可知，“神的灵”表示神性真理。
因此，当人们知道“圣灵”是指从主发出的神性真理，它是真正的圣洁时，他们就能知道在凡提到“神的灵”和“圣灵”的地方，圣言的神性含义；如下列经文：
我要求父另外赐给你们一位保惠师永远与你们同在；就是真理的圣灵，乃世人不能接受的，因为不见祂，也不认识祂。你们却认识祂，因祂常与你们同在，也要在你们里面。我不撇下你们为孤儿。保惠师，就是父因我的名所要差来的圣灵，祂要将一切的事指教你们，并且要叫你们想起我对你们所说的一切话。（约翰福音14:16-18，26）
另一处：
我要从父那里差保惠师来，就是从父出来真理的灵，祂就要为我作见证。你们也要作见证。（约翰福音15:26，27）
还有一处：
我将真理告诉你们。我去是与你们有益的。我若不去，保惠师就不到你们这里来；我若去，就差祂到你们这里来。（约翰福音16:7）
从这些经文再次明显可知，从神性良善或“父”发出的神性真理就是“保惠师”和“圣灵”。这也解释了为何祂被称为“真理的灵”；又为何经上说“祂要在他们里面，要将一切的事指教他们，为主作见证”。“为主作见证”在灵义上表示教导关于祂的事。经上之所以说“保惠师，就是真理的灵，是父因主的名差来的”，又说“主要从父差祂”，此后之说“主自己要差祂”，是因为“父”表示在主里面的神性本身，因此父与祂为一，主在约翰福音（10:30；14:9-11）中明确教导了这一点。
马太福音：
人一切的罪和亵渎的话，都可得赦免；惟独亵渎灵，总不得赦免。凡说话干犯人子的，他还可得赦免；惟独说话干犯圣灵的，今世、来世总不得赦免。（马太福音12:31，32）
“说话干犯人子”表示违反尚未植入或铭刻在一个人生命上的神之真理；“人子”是指神性真理（参看9807节）。但“说话干犯圣灵”是指违反已经植入或铭刻在一个人生命上的神性真理，尤其违反关于主自己的神性真理。这真理之前被承认，然后说话干犯或否认它就是亵渎；亵渎具有这样的性质：它完全摧毁人的内层。这就是为何经上说这罪不得赦免。至于何为亵渎（参看3398，3898，4289，4601，6348，6959，6963，6971，8394，8882，9298节）。
同一福音书：
耶稣对门徒说，你们要去，施洗归于父子圣灵的名。（马太福音28:19）
“父”在此是指神性本身；“子”是指处于一个人形式的神性本身；“圣灵”是指来自神性的发出物，或发出的神性。因此，有一个神性，然而仍是一个三位一体。主就是一个人形式之下的神性本身，主自己在约翰福音教导了这一点：
从今以后，你们认识父，并且已经看见祂。人看见了我，就是看见了父；我在父里面，父在我里面。（约翰福音14:7，9-10）
Potts(1905-1910) 9818
9818. Whom I have filled with the spirit of wisdom. That this signifies in whom Divine truth has been inscribed, is evident from the signification of "the spirit of wisdom," when said of those who are in celestial good, as being Divine truth (of which in what follows); they are said to be "filled with it" when what has been inscribed remains. The case herein is that those who are in the celestial kingdom of the Lord do not know truths from memory-knowledge, and the consequent faith; but from internal perception; for they are in the good of love from the Lord, and all truths have been ingrafted in this good. The good itself has been implanted in their will part, and the derivative truth in their intellectual part. With them the will part and the intellectual part act absolutely as a one, differently from those who are in the spiritual kingdom. From this it is that those who are in the celestial kingdom of the Lord do not from their intellectual part know truths, but perceive them; for the good that has been implanted in the will is presented in its quality and in its form in the understanding, and is there in a light as it were flaming. With them, truth is the form of good, and the quality of it, which is not seen but perceived, is from good. From this it is that they never dispute about truths, insomuch that when they discourse about truths, they say that it is so, or is not so, nothing further; for anything further is not from good. These are they who are meant in Matthew:
Let your discourse be, Yea, yea; Nay, nay; whatsoever is more than these is from evil (Matt. 5:37). (That they who are in the celestial kingdom of the Lord are of this character, see n. 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166, 9543; what the difference is between those who are in the celestial kingdom, and those who are in the spiritual kingdom, may be seen in the places cited in n. 9276.) [2] From all this it can now be seen what is meant by Divine truths being "inscribed." The word "spirit" is used in many passages in the Word, and when said of man, by his "spirit" is signified the good and truth that have been inscribed on his intellectual part, consequently there is signified the life of this part. That when predicated of man, "spirit" has this signification, is because in respect to his interiors man is a spirit, and in respect to these is also in company with spirits. On this subject see what has been abundantly shown above, namely, that there are spirits and angels with man, and man is directed by the Lord by means of them (n. 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993); that man is among spirits and angels such as he is himself (n. 4067, 4073, 4077, 4111); and that every man has a spirit through which his body has life (n. 4622). [3] From this it can be known what is meant by "Spirit" when said of the Lord, namely, the Divine truth that proceeds from His Divine good, and that when this Divine truth flows in with man, and is received by him, it is "the Spirit of Truth," "the Spirit of God," and "the Holy Spirit;" for it flows in immediately from the Lord, and also mediately through angels and spirits (see the places cited in n. 9682); that "the Spirit of Truth," "the Spirit of God," and "the Holy Spirit," denote this, will be seen in what follows. For it must first be shown that in the Word, "spirit," when said of man, denotes the good and truth that has been inscribed on his intellectual part, consequently that it denotes the life of this. For there is the life of the intellectual part, and the life of the will part; the life of the intellectual part is to know, to see, and to understand, that truth is true, and that good is good; whereas the life of the will part is to will and to love truth for the sake of truth, and good for the sake of good. This latter life is called in the Word "heart;" but the former is called "spirit." [4] That such is the case is evident from the following passages in the Word:
Make for you a new heart and a new spirit; why will ye die, O house of Israel? (Ezek. 18:31). I will give you a new heart, and I will put a new spirit in the midst of you (Ezek. 36:26);
"a new heart" denotes a new will; and "a new spirit," a new understanding. In Zechariah:
Jehovah stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zech. 12:1);
where "stretching forth the heavens, and laying the foundation of the earth" denotes a new church (that the church is meant by "heaven and earth," see n. 1733, 1850, 2117, 2118, 3355, 4535); "to form the spirit of man in the midst of him" denotes to regenerate him in respect to the understanding of truth and good. [5] In David:
Create in me a clean heart, O God; and renew a steadfast spirit in the midst of me. Cast me not away from before Thee, and take not the Spirit of Thy holiness from me. Restore unto me the joy of Thy salvation; and let an ingenuous spirit uphold me. The sacrifices of God are a broken spirit; a broken and a contrite heart God doth not despise (Ps. 51:10-12, 17);
"a clean heart" denotes a will that is averse to evils, which are unclean; "a steadfast spirit" denotes the understanding and faith of truth; "a broken spirit," and "a broken heart," denote a state of temptation and the consequent humiliation of the life of both of these. That "spirit" denotes life, is plain from each of the above expressions. The Divine truth, from which is this life, is "the Spirit of holiness." Again:
A generation that maketh not its heart right, and whose spirit is not constant with God (Ps. 78:8);
"a heart not right" denotes that the will is not right; "a spirit not constant with God," denotes that the understanding and faith are not constant. [6] In Moses:
Jehovah God made worse the spirit of Sihon king of Heshbon, and hardened his heart (Deut. 2:30);
in this passage also "spirit" and "heart" denote the two lives, which are said to be "hardened" when there is no will of understanding truth and good, nor of doing them. In Ezekiel:
Every heart shall melt, and all hands shall be let down, and every spirit shall be contracted (Ezek. 21:7);
where the meaning is similar. In Isaiah:
Jehovah, that giveth soul unto the people upon the earth, and spirit to them that walk therein (Isa. 42:5);
"giving soul to the people" denotes the life of faith (that "soul" denotes the life of faith, see n. 9050); and "giving spirit" denotes the understanding of truth. Again:
With my soul have I desired Thee in the night; yea, with my spirit in the midst of me have I awaited Thee in the morning (Isa. 26:9);
where the meaning is similar. [7] Again:
Conceive ye refuse, bring forth stubble; your spirit the fire shall devour (Isa. 33:11). "The spirit which the fire shall devour," denotes the understanding of truth, thus intelligence; "fire" denotes evil affection, which being from evil destroys. [8] Again in the following passages:
Woe to the foolish prophets that go away after their own spirit (Ezek. 13:3). That which cometh up upon your spirit shall never come to pass (Ezek. 20:32). Not one hath done so, and the rest who have the spirit: what therefore the one, seeking the seed of God? Therefore take heed by your spirit, that he may not deal treacherously against the wife of thy youth (Mal. 2:15). Blessed is the man to whom Jehovah imputeth not iniquity, provided in his spirit there is no deceit (Ps. 32:2). Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matt. 5:3.) Jesus said unto His disciples, Watch and pray, that ye enter not into temptation; the spirit indeed is ready, but the flesh is weak (Matt. 26:41). It is very evident that in these passages by "spirit" is meant the very life of man; that it denotes the intellectual life, or the life of truth, can be seen from the fact that by "spirit" in the natural sense is meant the life of man's respiration; and that the respiration of the lungs corresponds to the life of truth, which is the life of faith and from this of the understanding; while the beating of the heart corresponds to the life of the will, thus of the love. That there is this correspondence of the lungs and of the heart, see n. 3883-3896, 9300, 9495; from which it can be seen what life is meant in the spiritual sense by "spirit." [9] That in a general sense "spirit" denotes the life of man's respiration, is very plain in the following passages:
Thou hidest Thy face, they are troubled; Thou gatherest their spirit, they expire. Thou sendest forth Thy spirit, they are created (Ps. 104:29, 30). Answer me, O Jehovah, my spirit hath been consumed; hide not Thy faces from me (Ps. 143:7). My spirit hath been consumed, my days extinguished (Job 17:1). Jesus, taking the hand of the maid that was dead, said, Maid arise. And so her spirit returned, and straightway she rose up (Luke 8:54, 55). Every man is become foolish with knowledge, a graven image is a lie, and there is no spirit in it (Jer. 10:14; 51:17). He carried me forth in the spirit of Jehovah, and set me in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live. Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again (Ezek. 37:1, 5, 9, 10). The two witnesses were slain by the beast that came up out of the abyss; but after three days and a half the spirit of life from God entered into them, that they should stand upon their feet (Rev. 11:7, 11). [10] From these passages it is very manifest that "spirit" denotes the life of man. That specifically it denotes the life of truth, which is the life of man's intellectual part, and is called intelligence, is clear in these passages:
The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. God is a spirit, therefore those who worship Him must worship in spirit and in truth (John 4:23, 24). Forasmuch as an excellent spirit, both of knowledge and of understanding, was in him (Dan. 5:12, 14). John grew, and waxed strong in spirit (Luke 1:80). The child Jesus grew, and waxed strong in spirit, and was filled with wisdom (Luke 2:40). He whom the Father hath sent speaketh the words of God; for God hath not given the spirit by measure to him (John 3:34). "spirit" here denotes intelligence and wisdom; "speaking the words of God" denotes to speak Divine truths. [11] From all this it is now evident what is signified by "spirit" in John:
Jesus said to Nicodemus, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which hath been begotten of the flesh is flesh; and that which hath been begotten of the spirit is spirit (John 3:5-6);
where "to be begotten of water" denotes by means of truth; and "to be begotten of the spirit" denotes the consequent life from the Lord, which is called spiritual life. (That "water" denotes the truth through which is regeneration, see n. 2702, 3058, 3424, 4976, 5668, 9323; but "the flesh" denotes what is man's own, in which there is nothing of spiritual life, n. 3813, 8409.) [12] The like is signified by "spirit" and "flesh" in the same:
It is the spirit that maketh alive; the flesh profiteth nothing; the words that I speak to you are spirit, and are life (John 6:63);
"the words which the Lord spoke" are Divine truths, the life thence derived is "the spirit." In Isaiah:
Egypt is man and not God; and his horses are flesh, and not spirit (Isa. 31:3);
"Egypt" denotes memory-knowledge in general; "his horses" denote memory-knowledge from the intellectual, which is called "flesh, and not spirit" when there is nothing of spiritual life therein. (That "Egypt" denotes memory-knowledge, see the places cited in n. 9340, 9391; that "horses" denote the intellectual, n. 2761, 2762, 3217, 5321; and that "the horses of Egypt" denote memory-knowledges from the intellectual, n. 6125, 8146, 8148.) He who does not know what is signified by "Egypt," by "horses," and also by "flesh" and "spirit," cannot possibly know what these words involve. [13] When it is known what is signified by "spirit" in regard to man, it can be known what is signified by "Spirit" when it is said of Jehovah or the Lord, to whom are attributed all things belonging to man; as face, eyes, ears, arms, hands, and also a heart and a soul; thus also a Spirit, which in the Word is called "the Spirit of God," "the Spirit of Jehovah," "the Spirit of His mouth," "the Spirit of holiness," or "the Holy Spirit." That by the "Spirit" is meant the Divine truth that proceeds from the Lord, is evident from many passages in the Word. The reason why the Divine truth that proceeds from the Lord is signified by "the Spirit of God," is that the whole life of man is thence, and those have heavenly life who receive this Divine truth in faith and love. That this is "the Spirit of God," the Lord Himself teaches in John:
The words that I speak to you are spirit, and are life (John 6:63);
"the words which the Lord spoke" are Divine truths. [14] Again:
Jesus cried with a great voice, saying, If anyone thirst, let him come unto Me, and drink. Whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water. This said He of the Spirit, which they that believe in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39);
that by "the Spirit which they that believe in the Lord were to receive" is meant the life which is from the Lord, and which is the life of faith and of love, is plain from the details of this passage; for "thirsting and drinking" signify a longing to know and perceive truth; "streams of living water which shall flow from the belly" denote truths Divine. From this it is evident that "the Spirit which they should receive," which is also called "the Holy Spirit," denotes life from the Divine truth which proceeds from the Lord, which life (as just said) is called "the life of faith and of love," and is the very spiritual and celestial life with man. The reason why it is said that "the Holy Spirit was not yet, because Jesus was not yet glorified," is that while the Lord was in the world He Himself taught Divine truth; but when He was glorified, which was after the resurrection, He taught it through angels and spirits. This holy thing which proceeds from the Lord, and flows into man through angels and spirits, whether manifestly or not manifestly, is "the Holy Spirit" there mentioned; for it is the Divine truth that proceeds from the Lord that is called "holy" in the Word (see n. 9680). [15] From this it is that the Holy Spirit is called "the Spirit of Truth," and that it is said that "He will lead into all truth;" and that "He shall not speak of Himself, but what things soever He shall hear from the Lord;" and that "He shall receive from the Lord the things that He will proclaim" (John 16:13, 14); and also that when the Lord departed from the disciples, "He breathed into them, and said, Receive ye the Holy Spirit" (John 20:21, 22). The respiration signifies the life of faith (n. 9229, 9281); consequently the inspiration [or breathing] of the Lord signifies a capability imparted to men to perceive Divine truths, and thus to receive the life of faith; whence also comes the word "spirit" from "blowing" and from "wind," because from the respiration; and therefore spirit is sometimes called "wind." That the respiration of the lungs corresponds to the life of faith, and the beating of the heart to the life of love, see n. 3883-3896, 9300, 9495.) [16] The like is signified by "inspiration" [or "breathing into"] in the book of Genesis:
And Jehovah breathed into man's nostrils the soul of lives (Gen. 2:7). From this the Lord is called "the spirit of our nostrils" (Lam. 4:20). And as Divine truth consumes and vastates the evil, it is said in the following passages:
The foundations of the world were revealed at the blast of the spirit of Thy nostrils (Ps. 18:15). By the breath of God they perish, and by the spirit of His nostrils are they consumed (Job 4:9). By the word of Jehovah were the heavens made, and all the army of them by the spirit of His mouth (Ps. 33:6);
"the word of Jehovah" denotes Divine truth; in like manner "the spirit of His mouth." That this denotes the Lord is evident in John:
In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him. And the Word was made flesh, and dwelt among us (John 1:1, 3, 14). [17] That Divine truth, from which is the heavenly life of man, is signified by "the Holy Spirit," is plain also from the following passages. In Isaiah:
There shall go forth a rod out of the stem of Jesse; and the spirit of Jehovah shall rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah (Isa. 11:1-2);
these words are said of the Lord, in whom Divine truth, consequently Divine wisdom and intelligence, are called "the Spirit of Jehovah;" and this Spirit is called "the spirit of wisdom and intelligence, of counsel, of might, and of knowledge." Again:
I have put My Spirit upon Him; he shall bring forth judgment to the nations (Isa. 42:1);
speaking here also of the Lord; "the Spirit of Jehovah upon Him" denotes Divine truth, consequently Divine wisdom and intelligence. Divine truth is also called "judgment" (n. 2235). [18] Again:
When the enemy shall come as a pent-up stream, the spirit of Jehovah shall lift up a standard against him (Isa. 59:19). The spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach glad tidings to the poor (Isa. 61:1);
speaking here also of the Lord; the Divine truth which was in the Lord while He was in the world, and which He Himself then was is "the Spirit of Jehovah." [19] That "the Spirit of Jehovah" denotes Divine truth, and that the man who receives it has heavenly life therefrom is still more evident from the following passages. In Isaiah:
Until the spirit be poured upon you from on high, then shall the wilderness become a fruitful field; then judgment shall dwell in the wilderness (Isa. 32:15, 16);
the subject here treated of is regeneration; "the spirit from on high" denotes life from the Divine; for "the wilderness becoming a fruitful field," and "judgment dwelling in the wilderness," signifies intelligence where there was none before, thus new life. [20] In like manner in these passages:
That ye may know that I will give My spirit in you, that ye may live (Ezek. 37:13, 14). Then I will not hide My faces any more from them; for I will pour out My spirit upon the house of Israel (Ezek. 39:29). I will pour out My spirit upon all flesh, and upon the manservants and upon the maidservants in those days will I pour out My spirit (Joel 2:28, 29). I am full of might with the spirit of Jehovah, and with judgment and strength to declare to Jacob his transgression, and to Israel his sin (Micah 3:8). The horses that go forth into the land of the north have quieted my spirit in the land of the north (Zech. 6:8). I will pour waters upon him that is thirsty, and streams upon the dry land; I will pour out My spirit upon thy seed (Isa. 44:3). That in these passages "the Spirit of Jehovah" denotes the Divine truth, and through this the life of faith and of love, is evident; that it flows in immediately from the Lord and also mediately from Him through spirits and angels, may be seen above (n. 9682). [21] In like manner in another passage in Isaiah:
In that day shall Jehovah Zebaoth be for a crown of ornament and for a diadem of beauty to the remains of His people; and for a spirit of judgment to him that sitteth upon judgment, and for strength to them (Isa. 28:5, 6);
where "a crown of ornament" denotes the wisdom which is of good; "a diadem of beauty," the intelligence which is of truth; and "a spirit of judgment," Divine truth, for judgment is predicated of truth (n. 2235, 6397, 7206, 8685, 8695, 9260, 9383). [22] Again:
The Angel of the faces of Jehovah delivered them; in His love and in His pity He redeemed them; yet they rebelled, and embittered the Spirit of His Holiness; whereby He was turned to be their enemy. He put the Spirit of His Holiness in the midst of him; the Spirit of Jehovah led him (Isa. 63:9-11, 14);
here "the Spirit of holiness" denotes the Lord as to Divine truth, thus the Divine truth which is from the Lord; "the N. Angel of His faces" denotes the Lord as to Divine good, for "the face of Jehovah" denotes love, mercy, and good. In Revelation:
The testimony of Jesus is the spirit of prophecy (Rev. 19:10);
"the testimony of Jesus" denotes the Divine truth which is from Him and concerning Him (n. 9503). [23] In David:
Jehovah God maketh His angels spirits; and His ministers a flaming fire (Ps. 104:4);
where "making the angels spirits" denotes receptions of Divine truth; and "making them a flaming fire" denotes receptions of Divine good, that is, of Divine love. In Matthew:
John said, I baptize you with water unto repentance; but He that cometh after me shall baptize you with the Holy Spirit and with fire (Matt. 3:11);
where "to baptize" denotes to regenerate; "with the Holy Spirit" denotes by means of Divine truth; and "with fire" denotes from the Divine good of the Divine love. (That "to baptize" denotes to regenerate, see n. 5120, 9088; and that "fire" denotes the Divine good of the Divine love, n. 4906, 5215, 6314, 6832, 6834, 4849, 7324.) [24] In Luke:
If ye, being evil, know how to give good things to your children; how much more shall the Father who is in Heaven give the Holy Spirit to them that ask Him? (Luke 11:13);
"to give the Holy Spirit" denotes to enlighten with Divine truth, and to endow with the life thence derived, which is the life of intelligence and wisdom. In Revelation:
The seven lamps of fire burning before the throne are the seven Spirits of God (Rev. 4:5). In the midst of the elders a Lamb standing, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth (Rev. 5:6). That in these passages "Spirits" do not mean spirits, is evident from the fact that the lamps and the eyes of the Lamb are called "the Spirits of God;" for "lamps" denote Divine truths (n. 4638, 7072), and "eyes" denote the understanding of truth, and when said of the Lord, the Divine intelligence and wisdom (n. 2701, 4403-4421, 4523-4534, 9051); from which it is evident that "the Spirits of God" signify Divine truths. [25] When therefore it is known that "the Holy Spirit" denotes the Divine truth that proceeds from the Lord, which is holiness itself, the Divine meaning of the Word can be known wherever mention is made of "the Spirit of God," and "the Holy Spirit;" as in the following passages:
I will ask the Father that He may give you another Paraclete, that He may abide with you forever; the Spirit of Truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He abideth with you, and shall be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and put you in mind of all things that I have said unto you (John 14:16-18, 26). When the Paraclete shall come, whom I will send unto you from the Father, the Spirit of Truth, who goeth forth from the Father, He shall bear witness of Me; and ye shall bear witness (John 15:26, 27). I tell you the truth; it is expedient for you that I go away; if I go not away, the Paraclete will not come unto you; but if I go away, I will send Him unto you (John 16:7). [26] From these passages it is again evident that the Divine truth proceeding from the Divine good which is "the Father," is "the Paraclete," and "the Holy Spirit," and therefore also He is called "the Spirit of Truth;" and it is said of Him that "He shall abide in them," that "He shall teach all things," that "He shall bear witness of the Lord." In the spiritual sense "to bear witness of the Lord" denotes to teach about Him. Its being said that "the Paraclete who is the Holy Spirit is sent from the Father in the name of the Lord," and again that "the Lord will send Him from the Father," and afterward that "the Lord Himself will send Him," is because the Father signifies the Divine Itself which is in the Lord, and consequently that the Father and He are one, as the Lord plainly declares in John 10:30; 14:9-11. [27] Again:
All sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men. If anyone shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come (Matt. 12:31, 32);
"to say a word against the Son of man" denotes against truth Divine not yet implanted or inscribed in the life of man (that "the Son of man" denotes the Divine truth, see n. 9807); but "to speak against the Holy Spirit" denotes against the Divine truth that has been implanted or inscribed in the life of man, especially against the Divine truth about the Lord Himself. To speak against this, that is, to deny it after it has once been acknowledged, is profanation; and the profanation is of such a nature that it utterly destroys the interiors of man; and from this it is said that this sin cannot be forgiven. (What profanation is, see n. 3398, 3898, 4289, 4601, 6348, 6959, 6963, 6971, 8394, 8882, 9298.) [28] And again:
Jesus said unto the disciples, Go ye, and baptize in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19);
"the Father" here denotes the Divine Itself; "the Son" denotes this Divine Itself in a human form; and "the Holy Spirit" denotes the Divine which proceeds. Thus there is one Divine, and yet a Trinity. That the Lord is the Divine Itself under a human form, He Himself teaches in John:
From henceforth ye have known the Father, and have seen Him; he that seeth Me seeth the Father; I am in the Father, and the Father in Me (John 14:7, 9-10).
Elliott(1983-1999) 9818
9818. 'Whom I have filled with the spirit of wisdom' means who have Divine Truth inscribed upon them. This is clear from the meaning of 'the spirit of wisdom', when used in reference to those governed by celestial good, as Divine Truth, dealt with below. People are said to be filled with it when it is inscribed permanently on them. The situation is that those in the Lord's celestial kingdom are acquainted with truths not as a result of coming to know and consequently believe them, but as a result of inward perception; for they are governed by the good of love received from the Lord, and this good has all truths rooted within it. The actual good itself has been implanted in the will part of their minds, and truth springing from it in the understanding part. And with these people the will and understanding parts act altogether as one, quite differently from the way the two parts act with those who are in the spiritual kingdom. So it is that the understanding part of the mind in those who are in the Lord's celestial kingdom serves to give them not a knowledge but a perception of truths. For the good implanted in the will presents itself - its inward nature and its outward form - in the understanding, and in so to speak blazing light there. For those people the outward form of the good and its inward nature is truth, which they do not see, but instead perceive from good. For this reason they never argue about truths; they so avoid it that whenever there is talk about truths they say Yes or No, and no more than that. For if they said anything more it would not come from good. These are the ones who are meant in Matthew,
Let your words be Yes, yes; No, no; anything beyond this is from evil.a Matt 5:37.
The fact that those who are in the Lord's celestial kingdom are like this, see 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166 (end), 9543. What the difference is between those who are in the celestial kingdom and those who are in the spiritual kingdom, see the places referred to in 9277.
[2] From all this people may now recognize what should be understood when it is said that Divine Truths have been inscribed upon someone. Many places in the Word use the term 'spirit', and when they use it in reference to a person his 'spirit' means goodness and truth inscribed on the understanding part of his mind and consequently on the life of that part of it. The reason why 'spirit', when attributed to a person, has this meaning is that inwardly a person is a spirit, indeed inwardly is in the company of spirits. See what has already been shown abundantly on this matter in the following places,
Spirits and angels reside with a person, and the person is governed by the Lord through them, 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993. A person is among spirits and angels such as he himself is like, 4067, 4073, 4077, 4111. Every person has a spirit through which his body has life, 4622.
[3] From this one may know what 'spirit' means when used in reference to the Lord, namely that it is Divine Truth emanating from His Divine Good, and that when this Divine Truth flows in and is received by a person it is the Spirit of truth, Spirit of God, and Holy Spirit; for it flows directly from the Lord, and also indirectly through angels and spirits, see the places referred to in 9682. The fact that the Spirit of truth, Spirit of God, and Holy Spirit have this meaning will be seen further on below; for prior to that it must be shown that, when used in the Word in reference to a person, 'spirit' means goodness and truth inscribed on the understanding part of a person's mind and consequently means the life of that part of it. For there is the life of the understanding part, and there is the life of the will part. That of the understanding part consists in knowing, seeing, and understanding that truth is indeed truth and good is indeed good. But the life of the will part consists in willing and loving truth for truth's sake and good for goodness' sake. In the Word the life of the will is called 'heart', but that of the understanding 'spirit'.
[4] The following places in the Word show that this is so: In Ezekiel,
Make for yourselves a new heart and a new spirit. Why will you die, O house of Israel? Ezek 18:31.And in the same prophet,
I will give you a new heart, and a new spirit will I give in the midst of you. Ezek 36:26.
'A new heart' stands for a new will. and 'a new spirit' for a new understanding. In Zechariah,
Jehovah stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zech 12:1.
'Stretching out the heavens and founding the earth' stands for the establishment of a new Church, this Church being meant by 'heaven and earth', see 1733, 1850, 2117, 2118 (end), 3355 (end), 4535. 'Forming the spirit of man within him' stands for regenerating a person as to his understanding of truth and good.
[5] In David,
Create for me a clean heart, O God, and renew a steadfast spirit within me. Do not cast me away from before You, and do not take the spirit of Your holiness from me. Bring back to me the joy of Your salvation, and let a generous spirit uphold me. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise.b Ps 51:10-12, 17.
'A clean heart' stands for a will that detests evils, which are forms of uncleanness; 'a steadfast spirit' stands for an understanding of and belief in truth; 'a broken spirit' and 'a broken heart' stand for a state of temptation and the consequent humbling of the life in both. The fact that 'spirit' means life is evident from every detail in these verses. Divine Truth, from which that life springs, is meant by 'the spirit of holiness'. In the same author,
A generation that did not make its heart right, nor was its spirit steadfast with God. Ps 78:8.
'Heart that is not right' stands for a will that is not right, and 'spirit that is not steadfast with God' stands for an understanding of and belief in God's truth that are not steadfast.
[6] In Moses,
Jehovah God had hardened the spirit of Sihon king of Heshbon and made his heart obstinate. Deut 2:30.
Here also 'spirit' and 'heart' stand for the life in both parts, which is said to have been 'made obstinate' when the will has no desire to understand truth and good and put them into practice. In Ezekiel,
Every heart will melt, and all hands will hang down, and every spirit will shrink. Ezek 21:7.
Here the meaning is similar. In Isaiah,
Jehovah is He who gives soulc to the people on the earth, and spirit to those who walk on it. Isa 42:5.
'Giving soul to the people' stands for endowing with the life of faith, 'soul' meaning the life of faith, see 9050; and 'giving spirit' stands for providing with an understanding of truth. In the same prophet,
With my soul I desired You in the night; even with my spirit within me I waited for You early. Isa 26:9.
Here the meaning is similar.
[7] In the same prophet,
Conceive chaff, bring forth stubble; fire will devour your spirit. Isa 33:11.
'Spirit' which fire will devour stands for an understanding of truth, and so for intelligence; 'fire' stands for a craving which, because it springs from evil, is destructive.
[8] In Ezekiel,
Woe to the foolish prophets, who go away after their own spirit! Ezek 13:3.
In the same prophet,
What comes up onto your spiritd will not ever be brought about. Ezek 20:32.
In Malachi,
Not one has done so, nor those remaining who had spirit. Why then is there one seeking God's seed? Therefore take heed through your spirit, to see that it does not act treacherously against the wife of your youth. Mal 2:15.
In David,
Blessed is the person to whom Jehovah does not impute iniquity; only let there be no guile in his spirit. Ps 32:2.
In Matthew,
Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matt 5:3.
In the same gospel,
Jesus said to the disciples, Watch and pray, lest you enter into temptation. The spirit indeed is eager, but the flesh is weak. Matt 26:41.
In these places, as is plainly evident, 'spirit' is used to mean the actual life in a person. That the life of the understanding, or the life of truth, is meant becomes clear from the consideration that in the natural sense 'spirit' is used to mean human life and breath. And drawing breath, which is the work of the lungs, corresponds to the life of truth, which is the life of faith and consequently of the understanding, whereas the beating of the heart corresponds to the life of the will and so of love. For this correspondence of lungs and heart, see 3635, 3883-3896, 9300, 9495. All this makes clear what type of life is meant in the spiritual sense by 'spirit'.
[9] The fact that 'spirit' in the ordinary sense means human life and breath is clearly evident in David,
You hide Your face, they are dismayed; You gather up their spirit, they breathe their last. You send forth Your spirit, they are created. Ps 104:29, 30.
In the same author,
Answer me, O Jehovah. My spirit is consumed. Do not hide Your face from Me. Ps 143:7.
In Job,
My spirit is consumed, my days are extinguished. Job 17:1.
In Luke,
Jesus took the dead girl's hand, saying, Girl, arise. Her spirit therefore returned, and she arose at once. Luke 8:54, 55.
In Jeremiah,
Every person has been made stupid by knowledge; his graven image is a lie, and there is no spirit in it. Jer 10:14; 51:17.In Ezekiel,
He brought me out in the Spirit of Jehovah and set me down in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold, I am bringing spirit into you that you may live. Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these killed. And spirit came into them, and they were alive again. Ezek 37:1, 5, 9, 10.
In the Book of Revelation,
The two witnesses were killed by the beast ascending from the abyss. But after three and a half days the spirit of life from God entered them, so that they stood on their feet. Rev 11:7, 11.
[10] From these places it is plainly evident that 'spirit' is a person's life. The fact that more specifically it is the life of truth, which is the life of the understanding part of a person's mind, and is called intelligence, is made plain in John,
The hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth. God is a Spirit, therefore those who worship Him must worship in spirit and truth. John 4:23, 24.
In Daniel,
... that there was in him an excellent spirit, both of knowledge and of intelligence. Dan 5:12, 14.
In Luke,
John grew and became strong in spirit. Luke 1:80.
And regarding the Lord, in the same gospel,
The child Jesus grew and became strong in spirit, and was filled with wisdom. Luke 2:40.
In John,
He whom the Father has sent speaks the words of God, for God has not given Him the spirit by measure.e John 3:34.
Here 'the spirit' stands for intelligence and wisdom; 'speaking the words of God' means declaring Divine Truths.
[11] From all this it may now be seen what 'spirit' means in John,
Jesus said to Nicodemus, Unless a person has been born from water and the spirit he cannot enter the kingdom of God. That which has been born of the flesh is flesh, but that which has been born from the spirit is spirit. John 3:5, 6.
'Being born from water' means [being regenerated] by means of truth, and 'being born from the spirit' means life from the Lord which comes as a result of this, called spiritual life. For the meaning of 'water' as the truth by means of which regeneration is accomplished, see 2702, 3058, 3424, 4976, 5668, 8568, 9323. 'Flesh' however means the human proprium or selfhood, in which there is no spiritual life at all, 3813, 8409.
[12] Something similar is meant by 'spirit' and 'flesh' in the same gospel,
It is the Spirit which bestows life, the flesh does not profit anything. The words which I speak to you, they are spirit and they are life. John 6:63.
'The words' which the Lord spoke are Divine Truths, the life which comes as a result being 'the spirit'. In Isaiah,
Egypt is man (homo), not God, and his horses are flesh and not spirit. Isa 31:3.
'Egypt' stands for knowledge in general, 'his horses' for factual knowledge supplied from the understanding, which is spoken of as 'flesh and not spirit' when it does not have any spiritual life at all within it.
'Egypt' is knowledge, see the places referred to in 9340, 9391. 'Horses' are the power of understanding, 2761, 2762, 3217, 5321. 'The horses of Egypt' are known facts supplied from the understanding, 6125, 8146, 8148.
Anyone who does not know what is meant by 'Egypt', what is meant by 'his horses', and also what is meant by 'flesh' and 'spirit', cannot possibly know what these words [in Isa 31:3] imply.
[13] Once people know what 'spirit' present in a person means they may know what is meant by 'spirit' when this term is used in reference to Jehovah or the Lord. Everything a human being has, such as face, eyes, ears, arms, and hands, also heart and soul, He is said to have. Thus spirit as well is attributed to Him, and in the Word it is called Spirit of God, Spirit of Jehovah, Spirit of His mouth, and Spirit of Holiness or Holy Spirit. The fact that the term is used to mean Divine Truth emanating from the Lord is clear from a large number of places in the Word. The reason why Divine Truth emanating from the Lord is meant by 'Spirit of God' is that all of a person's life comes from there, as does the heavenly life possessed by those who receive that Divine Truth in faith and love. The Lord Himself teaches in John that this is what 'Spirit of God' means,
The words which I speak to you, they are spirit and they are life. John 6:63.
'The words' which the Lord spoke are Divine Truths.
[14] In the same gospel,
Jesus cried out with a loud voice, saying, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the Scripture has said, Out of his belly will flow rivers of living water. This He said about the Spirit which those believing in Him were to receive; for the Holy Spirit was not yet because Jesus was not yet glorified. John 7:37-39.
'The Spirit' which those believing in the Lord were to receive from Him means the life coming from the Lord that is the life of faith and love, as is evident from the specific expressions used in these verses. For 'thirsting' and 'drinking' means the desire to know and understand truth; and 'rivers of living water' which will flow from the belly are God's truths. From this it is clear that 'the Spirit' which believers were to receive, also called 'the Holy Spirit', means the life brought by Divine Truth emanating from the Lord. This life, as stated just above, is called the life of faith and love, being the spiritual and heavenly life itself present in a person. The reason why it says 'the Holy Spirit was not yet because Jesus was not yet glorified' is that while He was in the world the Lord Himself taught Divine Truth; but when He had been glorified, which was after the Resurrection, He taught it through angels and spirits. That holy influence present with a person, emanating from the Lord through angels and spirits, whether in a discernible manner or an indiscernible one, is the Holy Spirit there. For in the Word Divine Truth emanating from the Lord is called that which is holy, 9680.
[15] This explains why the Holy Spirit is called the Spirit of truth and why it is said that He would lead into all truth, that He would not speak on His own [authority], but speak what He hears from the Lord, and that He would receive from the Lord what He was to declare, John 16:13, 14. It also explains why the Lord, when He was going to leave the disciples, breathed into them and said, Receive the Holy Spirit, John 20:21, 22. 'Breathing' means the life of faith, 9229, 9281, so that the Lord's breathing into someone means imparting the ability to understand Divine Truths and thereby receive that life. So it is also that 'the Spirit', being a name derived from 'breathing', is a derivation also of 'blowing' and of 'wind'; and this is why the spirit is frequently called the wind. Breathing, which is the work of the lungs, corresponds to the life of faith, while the beating of the heart corresponds to the life of love, see 3883-3896, 9300, 9495.
[16] Something similar is meant by 'breathing into' in the Book of Genesis,
And Jehovah breathed into man's nostrils the soul of life. Gen 2:7.
This is why in Lamentations 4:20the Lord is called the Spirit of our nostrils; and since Divine Truth consumes and devastates the evil it says in David,
The foundations of the world were revealed at the blast of the Spirit of Your nose. Ps 18:15.
And in Job,
By the breath of God they perish, and by the Spirit of His nose they are consumed. Job 4:9.
In David,
By the Word of Jehovah were the heavens made, and all their host by the Spirit of His mouth. Ps 33:6.
'The Word of Jehovah' is Divine Truth, as is 'the Spirit of His mouth'. The fact that the Lord is that Word is clear in John,
In the beginning was the Word, and the Word was with God, and the Word was God. All things were made though Him. And the Word became flesh and dwelt among us. John 1:1-3, 14.
[17] The fact that Divine Truth, from which heavenly life comes to a person, is the Holy Spirit is further evident from the following places: In Isaiah,
There will come forth a shoot from the trunk of Jesse, and the Spirit of Jehovah will rest upon Him, the Spirit of wisdom and intelligence, the Spirit of counsel and strength, the Spirit of knowledge and the fear of Jehovah. Isa 11:1, 2.
These words refer to the Lord, in whom there is Divine Truth. Consequently Divine Wisdom and Intelligence is called 'the Spirit of Jehovah', and in these verses 'the Spirit of wisdom and intelligence, counsel, strength, and knowledge'. In the same prophet,
I have put My Spirit upon Him; He will bring forth judgement to the nations. Isa 42:1.
These words too refer to the Lord. 'The Spirit of Jehovah' upon Him is Divine Truth, and consequently Divine Wisdom and Intelligence. Divine Truth is also called 'judgement', 2235.
[18] In the same prophet,
He will come like a rushingf river; the Spirit of Jehovah will place a sign on Him. Isa 59:19.
In the same prophet,
The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. Isa 61:1.
This too refers to the Lord. Divine Truth, which was in the Lord when He was in the world, and which He was then, is meant by 'the Spirit of Jehovah'.
[19] The fact that 'the Spirit of Jehovah' means Divine Truth and consequently heavenly life that comes to the person who receives that Truth is further evident from the following places: In Isaiah,
... until the Spirit is poured out on us from on high; then the wilderness will become a ploughed field, then judgement will dwell in the wilderness. Isa 32:15, 16.
The subject here is regeneration. 'The Spirit from on high' is life from the Divine; for the promises that 'the wilderness will become a ploughed field' and that 'judgement will dwell in the wilderness' mean the presence of intelligence where none existed previously, thus new life there.
[20] Something similar occurs in Ezekiel,
... in order that you may know that I will put My Spirit in you, in order that you may live. Ezek 37:14.
In the same prophet,
I will no longer hide My face from them, because I shall pour out My Spirit on the house of Israel. Ezek 39:29.
In Joel,
I will pour out My Spirit on all flesh; and on men servants and women servants in those days I will pour out My Spirit. Joel 2:28, 29.
In Micah,
I have been filled with strength byg the Spirit of Jehovah, and with judgement and might, to declare to Jacob his transgression and to Israel his sin. Micah 3:8.
In Zechariah,
The horses going out into the north land have caused My Spirit to rest on the north land. Zech 6:8.
In Isaiah,
I will pour out waters upon the thirsty land, and streams upon the dry. I will pour out My Spirit upon your seed. Isa 44:3.
In these places it is evident that 'the Spirit of Jehovah' means Divine Truth and the life of faith and love which come through that Truth. It flows in directly from the Lord, also indirectly from Him through spirits and angels, see 9682 (end).
[21] Something similar occurs elsewhere in Isaiah,
On that day Jehovah Zebaoth will be a crown of adornment and a tiara of beauty for the remnant of His people, and a Spirit of judgement to him who sits in judgement, and strength to those ... Isa 28:5, 6.
'A crown of adornment' stands for the wisdom that comes with good, 'a tiara of beauty' for the intelligence that comes with truth, and 'a Spirit of judgement' for Divine Truth, since 'judgement' is spoken of in reference to truth , 2235, 6397, 7206, 8685, 8695, 9260, 9383.
[22] In the same prophet,
The angel of Jehovah's faceh delivered them; because of His love and His pity He redeemed them. But they rebelled, and exasperated the Spirit of His holiness; consequently He was turned by them into an enemy. He put the Spirit of His holiness in the midst of them. The Spirit of Jehovah led them. Isa 63:9-11, 14.
'The Spirit of holiness' here is the Lord in respect of Divine Truth, thus Divine Truth which comes from the Lord; 'the angel of His face' is the Lord in respect of Divine Good, for 'Jehovah's face' is love, mercy, and good. In the Book of Revelation,
The testimony of Jesus is the Spirit of prophecy. Rev. 19:10.
'The testimony of Jesus' is Divine Truth that comes from Him and has regard to Him, 9503.
[23] In David,
Jehovah God makes His angels spirits,i and [His] ministers flaming fire. Ps 104:4.
'Making angels spirits' stands for making them recipients of Divine Truth; 'making them flaming fire' stands for making them recipients of Divine Good or Divine Love. In Matthew,
John said, I baptize you with water for repentance. But He who will come after me will baptize you with the Holy Spirit and fire. Matt 3:11.
'Baptizing' means regenerating; 'with the Holy Spirit' means doing so through Divine Truth; and 'with fire' means springing from the Divine Good of Divine Love. For the meaning of 'baptizing' as regenerating, see 5120 (end), 9088; and for that of 'fire' as the Divine Good of Divine Love, 4906, 5215, 6314, 6832, 6834, 6849, 7324.
[24] In Luke,
If you, being wicked, know how to give good gifts to your children, how much more will the Father who is in heaven give the Holy Spirit to those who ask Him? Luke 11:13.
'Giving the Holy Spirit' means enlightening with Divine Truth and endowing with life from that Truth, which is the life of intelligence and wisdom. In the Book of Revelation,
The seven lamps of fire burning before the throne are the seven spirits of God. Rev 4:5.
And in addition,
In the midst of the elders [there was] a Lamb standing, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Rev 5:6.
It is self-evident that the word 'spirits' in these places is not used to mean spirits, since they say that the lamps and the Lamb's eyes are the spirits of God . For Divine Truths are meant by 'lamps', 4638, 7072; the understanding of truth is meant by 'the eyes', or Divine Intelligence and Wisdom when the expression refers to the Lord, 2701, 4403-4421, 4523-4534, 9051; and the power of truth derived from good is meant by 'horns' 2832, 9081, 9719-9721. From all this it is evident that Divine Truths are meant by 'the spirits of God'.
[25] When people know therefore that the Holy Spirit is the Divine Truth emanating from the Lord, which is real Holiness, they may know the Divine meaning in the Word wherever the terms 'Spirit of God' and 'Holy Spirit' are used, as in the following places: In John,
I will ask the Father to give you another Paraclete, to remain with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. But you know Him, because He remains with you and will be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He will teach you all things and remind you of all that I said to you. John 14:16-18, 26.
And in another place,
When the Paraclete comes, whom I shall send to you from the Father, the Spirit of truth who goes forth from the Father, He will bear witness to Me. And you will bear witness. John 15:26, 27.
And in yet another place,
I tell you the truth. It is to your advantage that I go away. If I do not go away the Paraclete will not come to you; but if I go away I will send Him to you. John 16:7.
[26] From these places it is again evident that the Divine Truth which emanates from Divine Good, or from the Father, is the Paraclete and Holy Spirit. This also explains why He is called 'the Spirit of truth', and why it is said that He will remain in them, teach them all things, and bear witness to the Lord. In the spiritual sense 'bearing witness to the Lord' means teaching about Him. The reason why [in the first of these quotations] it is said that the Paraclete, who is the Holy Spirit, is sent in the Lord's name from the Father, then [in the second] that the Lord Himself will send Him from the Father, and after this [in the third] that the Lord will send Him, is that 'the Father' means the Divine [Being] Himself within the Lord, so that the Father and He are one, as the Lord teaches explicitly in John 10:30; 14:9-11.
[27] In Matthew,
Every sin and blasphemy will be forgiven people, but the blasphemy of the Spirit will not be forgiven people. If anyone speaks a word against the Son of Man, it will be forgiven him; but he who speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the one to come. Matt 12:31, 32.
'Speaking a word against the Son of Man' takes place when a person goes against God's truth that has not yet been implanted in or inscribed on his life; for 'the Son of Man' is Divine Truth, see above in 9807. But 'speaking a word against the Holy Spirit' takes place when a person goes against Divine Truth, especially Divine Truth concerning the Lord, that has been implanted in or inscribed on his life. Speaking against or denying that Truth when it has formerly been acknowledged is profanation; and profanation is such that it completely destroys a person interiorly. This is why it says that this sin cannot be forgiven. What profanation is, see 3398, 3898, 4289, 4601, 6348, 6960, 6963, 6971, 8394, 8882, 9298.
[28] And in the same gospel,
Jesus said to the disciples, Go and baptize in the name of the Father and of the Son and of the Holy Spirit. Matt 28:19.
'The Father' is the Divine [Being] Himself, 'the Son' is that Divine [Being] Himself in a human form, and 'the Holy Spirit' is the emanation from the Divine [Being], so that there is one Divine [Being] yet still a Trinity. The truth that the Lord is the Divine [Being] Himself under human form is His own teaching in John,
From now on you know the Father and have seen Him. He who sees Me sees the Father. I am in the Father and the Father is in Me. John 14:7, 9, 10.
Latin(1748-1756) 9818
9818. 'Quos implevi spiritu sapientiae': quod significet quibus inscriptum est Divinum Verum, constat ex significatione `spiritus sapientiae' cum de illis qui in caelesti bono, quod sit Divinum Verum, de qua sequitur; illo impleri dicitur, cum inscriptum manet. Cum hoc ita se habet: qui in caelesti regno Domini sunt, illi sciunt vera non ex scientia et inde fide, sed ex perceptione interna; sunt enim illi in bono amoris a Domino, et ei bono omnia vera insita sunt; ipsum bonum implantatum est parti eorum voluntariae, et verum inde parti intellectuali; (c)ac pars voluntaria (c)et intellectualis apud illos prorsus unum agunt, secus ac apud illos qui in regno spirituali sunt; inde {1} est quod illi qui in regno caelesti Domini sunt, ex parte sua intellectuali non sciant sed percipiant vera; bonum enim implantatum voluntati sistitur in suo quali et in sua forma in intellectu, et ibi in luce sicut flammea; forma boni et quale ejus est illis verum, quod non videtur sed percipitur ex bono; inde est quod illis nusquam aliqua disceptatio sit de veris, usque adeo ut cum de veris sermo {2}incidit, dicant, Ita, vel, Non ita, nec ultra, nam si ultra non est ex bono; hi sunt qui intelliguntur apud Matthaeum, Esto sermo vester, Ita ita, non non; quod ultra haec est, ex malo est, v 37;quod illi qui in caelesti Domini regno {3} tales sint, videatur n. 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166 fin., 9543; quae differentia sit inter illos qui in caelesti regno et inter illos qui in regno spirituali, videantur loca citata n. 9277; ex his nunc constare potest quid intelligitur per quod Divina Vera inscripta sint. {4}Multis in locis in Verbo dicitur spiritus, et cum de homine, per 2 {5}spiritum ejus significatur bonum et verum inscriptum parti intellectuali, proinde hujus vita; quod spiritus cum praedicatur de homine, id sit, est quia homo quoad interiora sua est spiritus, {6}etiam quoad interiora una cum spiritibus; de qua re videantur quae prius copiose ostensa sunt, nempe, quod spiritus et angeli sint apud hominem, et quod homo {7}regatur per eos a Domino, n. 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993, quod homo sit inter spiritus et angelos tales, qualis ipse est, n. 4067, 4073, 4077, 4111, quod unicuique homini sit spiritus, per quem vita ejus corpori, n. (x)4622. Inde {8}sciri potest quid per spiritum cum de Domino, intelligitur, 3 quod nempe sit Divinum Verum procedens a Divino Bono Ipsius et quod hoc Divinum cum influit apud hominem, et recipitur ab illo sit {9}Spiritus veritatis, Spiritus Dei, et Spiritus sanctus, influit enim immediate a Domino, et quoque mediate per angelos et spiritus videantur citata n. 9682; quod {9}Spiritus veritatis, Spiritus Dei, et Spiritus sanctus id sit, videbitur in sequentibus; primo enim ostendendum est quod spiritus in Verbo cum de homine, sit bonum et verum inscriptum ejus parti intellectuali, proinde quod sit hujus vita; est enim vita partis intellectualis, et vita partis voluntariae; vita partis intellectualis est scire, videre, et intelligere verum esse verum, et bonum esse bonum; vita autem partis voluntariae est velle et amare verum propter verum, et bonum propter bonum; haec vita in Verbo vocatur cor, illa autem spiritus. 4 Quod ita sit, constat a locis in Verbo quae sequuntur: apud Ezechielem, Facite vobis cor novum, et spiritum novum; quare moriemini domus Israelis? xviii 31:
et apud eundem, Dabo vobis cor novum, et spiritum novum dabo in medio vestri: xxxvi 26;
`cor novum' pro nova voluntate, et `spiritus novus' pro novo intellectu apud Sachariam, Jehovah extendit caelos, et fundat terram, et format spiritum hominis in medio ejus, xii 1;
`extendere caelos et fundare terram' pro novam Ecclesiam; quod {10}haec sit caelum et terra, videatur n. 1733, 1850, 2117, 2118, fin., 3355 fin.; 4535; 'formare spiritum hominis in medio ejus' pro regenerare quoad 5 intellectum veri et boni: apud Davidem, Cor mundum crea mihi, Deus, et spiritum firmum innova in medio mei: ne abjice me a coram Te, et spiritum sanctitatis Tuae ne aufer a me; reduc mihi gaudium salutis Tuae; et spiritus ingenuus sustentet me: sacrificia Dei spiritus infractus; cor infractum et contritum Deus non {11}spernit, Ps. li 12-14, 19 [A. V. 10-12, 17];
`cor mundum' pro voluntate aversante {12}mala, quae sunt immunda, `spiritus firmus' pro intellectu et fide veri, `spiritus infractus et cor infractum' pro {13}tentationis statu et inde humiliatione utriusque vitae; quod `spiritus' sit vita, ex singulis ibi patet; Divinum Verum, ex quo illa vita, est `Spiritus sanctitatis' apud eundem, Generatio, non rectum {14}fecit cor ejus, nec constans cum Deo spiritus ejus, Ps. lxxviii 8;
`non rectum cor' pro quod non recta voluntas, `non constans spiritus cum Deo' pro quod non constans intellectus et fides veri Divini: apud Moschen, 6 Aggravaverat Jehovah Deus spiritum Sichonis regis Chesbonis, et obfirmaverat cor ejus, Deut. ii 30;
ibi etiam `spiritus' et `cor' pro utraque vita, quae `obfirmata' dicitur, cum nulla voluntas intelligendi verum et bonum est, nec faciendi illa: apud Ezechielem, Liquescet omne cor, et remittentur omnes manus, et contrahetur omnis spiritus, xxi (x)12 [A.V. 7];
similiter: apud Esaiam, Jehovah dans animam populo super terra, et spiritum ambulantibus in ea, xlii 5;
`dare animam populo' pro vitam fidei; quod `anima' sit vita fidei, videatur n. 9050, et `dare spiritum' pro intellectum veri: apud eundem, Anima mea desideravi Te in nocte; etiam spiritu meo in medio mei exspectavi Te mane, xxvi 9;
similiter: apud eundem, 7 Concipite quisquilias, parite stipulam, spiritum vestrum ignis comedet, xxxiii (x)11;
`spiritus quem ignis {15}comedet' pro intellectu veri, ita pro intelligentia, `ignis' pro concupiscentia, quae quia ex malo, destruit: apud Ezechielem, Vae prophetis stultis, qui abeunt post spiritum suum! xiii 3:
apud eundem, Quod ascendit super spiritum vestrum, non fiet unquam, xx 32:
apud Malachiam, Non fecit unus et reliqui quibus spiritus, quid ergo unus, quaerens (x)semen Dei; quare observate vos per spiritum vestrum, ut contra uxorem juventutis Tuae non agat perfide, ii 15:
apud Davidem, Beatus homo cui non imputat Jehovah iniquitatem modo non in spiritu ejus dolus, ps xxxii 2:
apud Matthaeum, Beati pauperes spiritu, quia eorum est regnum caelorum, v 3:
apud eundem, Jesus ad discipulos, Vigilate et orate ne ingrediamini in tentationem; quidem spiritus promptus est, caro vero infirma, xxvi 41. 8 Quod in his locis per `spiritum' ipsa vita hominis intelligatur, {16}manifeste patet; quod vita intellectualis, seu vita veri, constare potest ex eo quod per 'spiritum' in naturali sensu intelligatur vita respirationis hominis; et respiratio, quae est pulmonum, correspondet vitae veri, quae est vita {17}fidei et inde intellectus, dum pulsus, qui est cordis, correspondet vitae voluntatis, ita amoris; quod illa correspondentia pulmonum et cordis sit, videatur n. 3635, 3883-3896, 9300, (x)9495; inde constare potest quae vita in spirituali sensu intelligitur per `spiritum.' 9 Quod `spiritus' in (x)communi sensu sit vita respirationis hominis, {18}evidenter patet apud Davidem, Abscondis facies Tuas, conturbantur; colligis spiritum eorum, exspirant: emittis spiritum Tuum, creantur, Ps. civ 29, 30:
apud eundem, Responde mihi, Jehovah, consumptus est spiritus meus, ne absconde facies Tuas a me, Ps. cxliii 7:
apud Hiobum, Spiritus meus consumptus est, dies mei sunt exstincti, xvii 1:
apud Lucam, Jesus apprehendens manum puellae mortuae, dicens, Puella surge; reversus itaque est spiritus ejus, et surrexit extemplo, vii 54, 55:
apud Jeremiam, Stultus factus omnis homo scientia, mendacium sculptile ejus, neque spiritus in eo, x, 14, li 17:
apud Ezechielem, Eduxit me in spiritu Jehovae, et collocavit me in medio vallis; et ibi dixit Dominus Jehovih ossibus aridis, Ecce Ego adducens spiritum in vos ut vivatis: sic dixit Dominus Jehovih, A quattuor ventis veni, spiritus, et inspira in occisos hos; et venit in eos spiritus, et revixerunt, xxxvii [1,] 5, 9, 10:
in Apocalypsi, Duo testes occisi a bestia ascendente ex abysso; sed post tres dies et dimidium spiritus vitae a Deo intravit in illos, ut consisterent super pedes suos, xi 7, 11;
ex his locis manifeste patet quod `spiritus' {19} sit vita hominis: quod in 10 specie sit vita veri, quae est vita partis intellectualis in homine, et vocatur intelligentia, {20}liquet apud Johannem, Venit hora et nunc est quando veri adoratores adorabunt Patrem in spiritu et veritate: Spiritus Deus est, ideo eos qui adorant Ipsum, in spiritu et veritate oportet adorare, iv 23, 24:
apud Danielem, Quod in eo esset spiritus excellens, et scientiae et intelligentiae, v 12, 14:
apud Lucam, Johannes crevit, et corroboratus est spiritu, i 80:
et de Domino {21}, Jesus puer crevit, et corroboratus est spiritu, et impletus sapientia, ii 40:
apud Johannem, Quem Pater misit, verba Dei loquitur, non enim ex mensura dedit Deus Ei spiritum, iii 34;
hic `spiritus' pro intelligentia et sapientia, `verba Dei loqui' est Divina Vera. Ex his nunc patet quid per `spiritum' significatur apud Johannem, 11 Jesus dixit Nicodemo, Nisi quis generatus fuerit ex aqua et spiritu, non potest ingredi in regnum Dei; quod natum est ex carne caro (x)est, sed quod generatum est a spiritu spiritus est, iii 5, 6;
`generari ex aqua' est per verum, et `generari ex spiritu' est inde vita ex Domino, quae vita spiritualis vocatur; quod `aqua' sit verum, per quod regeneratio, videatur n. 2702, 3058, 3424, 4976, 5668, 8568, 9323, `caro' autem est proprium hominis, in quo nihil vitae spiritualis, n. 3813, 8409. 12 Simile per `spiritum' et `carnem' significatur apud eundem, Spiritus est qui vivificat, caro non prodest quicquam; verba quae Ego loquor vobis, spiritus sunt et vita sunt, vi 63;
`verba quae Dominus locutus est' sunt Divina Vera, vita inde est `spiritus': apud Esaiam, Aegyptus homo, non Deus, et equi ejus caro et non spiritus, xxxi 3;
`Aegyptus' pro scientia in communi, `equi ejus' pro scientifico ex intellectuali, quod dicitur `caro et non spiritus' cum nihil vitae spiritualis inest; quod `Aegyptus' sit scientia, videantur citata n. 9340, 9391, quod `equi' sint intellectuale, n. 2761, 2762, 3217, 5321, et quod `equi Aegypti' sint scientifica ex intellectuali, n. 6125, 8146, 8148; qui non scit quid Aegyptus, quid equi ejus, tum quid caro et spiritus, nusquam scire potest quid illa verba involvunt. 13 Cum notum est quid significat `spiritus' {22} apud hominem, sciri potest quid significatur per `spiritum' cum dicitur de Jehovah seu Domino, {23}Cui tribuuntur omnia quae homini, sicut facies, oculi, aures, bracchia, manus, ut et cor, anima; ita quoque Spiritus, qui in Verbo vocatur Spiritus Dei, Spiritus Jehovae, Spiritus oris Ipsius, Spiritus sanctitatis seu Spiritus sanctus; quod per illum intelligatur Divinum Verum procedens a Domino, constat ex pluribus in Verbo locis; causa quod Divinum Verum procedens a Domino per `Spiritum Dei' significetur, est quia omnis vita hominis inde est, ac vita caelestis illis qui Divinum illud Verum fide et amore recipiunt; quod id sit `Spiritus Dei,' Dominus Ipse docet apud Johannem, Verba quae Ego loquor vobis, spiritus sunt et vita sunt, vi 63;
`verba quae Dominus locutus est' {24}sunt Divina Vera: apud eundem,14 Jesus magna voce clamavit, dicens, Si quis sitiverit, venito ad Me et bibito; quisquis credit in Me, sicut dixit Scriptura, flumina e ventre illius fluent aquae viventis; hoc dixit de Spiritu, quem accepturi erant credentes in Ipsum; nondum enim erat Spiritus sanctus, quia Jesus nondum glorificatus erat, vii 37-39;
quod per Spiritum, quem recepturi a Domino credentes in Ipsum, intelligatur vita quae a Domino quae est vita fidei et amoris, patet a singulis ibi; 'sitire' enim et `bibere' significat desiderium sciendi et percipiendi verum, `flumina aquae viventis quae ex ventre fluent' {25} sunt vera Divina; inde {26}constat quod `spiritus, quem accepturi qui etiam vocatur `Spiritus sanctus,' sit vita ex Divino Vero procedente a Domino, quae vita vocatur, ut mox dictum est, vita fidei et amoris, estque ipsa vita spiritualis et caelestis apud hominem; quod dicatur quod Spiritus sanctus nondum esset, quia Jesus nondum glorificatus, est quia Dominus cum in mundo fuit, docuit ipse Divinum Verum, at cum glorificatus, quod fuit post resurrectionem, docuit illud per angelos et spiritus; sanctum illud quod procedit a Domino, (c)ac influit per angelos et spiritus apud hominem, sive manifeste sive non manifeste, est ibi Spiritu sanctus; Divinum enim Verum procedens a Domino (x)est quod vocatur `sanctum' in Verbo, n. 9680; inde est quod spiritus 15 sanctus dicatur Spiritus veritatis, et quod ducturus in omnem veritatem, et quod non locuturus sit a se, sed quae audiverit a Domino, et quod a Domino accepturus sit quae annuntiaturus esset, Joh. xvi 1 3, 14; tum quod Dominus cum abiret a discipulis, inspiraverit in illos, et dixerit, Accipite Spiritum sanctum, Joh. xx 21, 22; {27}respiratio significat vitam fidei, n. 9229, 9281; inde inspiratio Domini, donatam facultatem percipiendi Divina Vera, et sic recipiendi illam vitam; unde quoque nomen Spiritus a (x)flatu et a vento, quia a respiratione, quapropter spiritus aliquoties vocatur ventus; quod respiratio, quae pulmonum, correspondeat vitae fidei, et pulsus qui cordis vitae amoris, videatur 16 n. 3883-3896, 9300, (x)9495; simile per inspirationem significatur in Libro Geneseos, Et Jehovah inspiravit in nares hominis animam vitarum, ii 7;
inde Dominus (m)dicitur Spiritus narium nostrarum, Threni iv (x)20; et quia Divinum Verum consumit et vastat malos, {28}(x)inde dicitur apud Davidem, Revelata sunt fundamenta orbis a flatu spiritus nasi Tui, Ps. xviii 16 [A.V. 15]:
{29}et apud Hiobum, Ab halitu Dei pereunt, et a Spiritu nasi Ipsius consumuntur, iv 9:(n) apud Davidem, Per Verbum Jehovae caeli facti sunt, et per Spiritum oris Ipsius omnis exercitus illorum, Ps. xxxiii 6;
`Verbum Jehovae' est Divinum Verum, similiter `Spiritus oris Ipsius': quod id sit Dominus, constat apud Johannem, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; omnia per Ipsum facta sunt: et Verbum caro factum est, et habitavit inter nos, i 1-3, 14. 17 Quod Divinum Verum, a quo vita caelestis {30}homini, sit Spiritus sanctus, patet etiam a sequentibus his locis: apud Esaiam, Exibit virga de trunco (x)Jischaji, quiescet super Eo Spiritus Jehovae, Spiritus sapientiae et intelligentiae, Spiritus consilii et virtutis, Spiritus scientiae et timoris Jehovae, xi 1, 2;
dicuntur illa de Domino, in Quo Divinum Verum; {31}proinde Divina Sapientia et Intelligentia vocatur `Spiritus Jehovae,' {32}et hic 'Spiritus sapientiae et intelligentiae, consilii, virtutis, et scientiae' {33}: apud eundem, Dedi Spiritum Meum super Illum; judicium gentibus proferet; xlii 1;
ibi etiam de Domino; `Spiritus Jehovae super illo' est Divinum Verum proinde Divina Sapientia et Intelligentia; Divinum (t)Verum etiam 18 vocatur judicium, n. 2235 apud eundem, Venturus sicut flumen angustum, Spiritus Jehovae signum inferet in Ipsum, lix 19:
apud eundem, Spiritus Domini Jehovih super Me, ideo unxit Me Jehovah ad evangelizandum pauperibus, lxi 1;
ibi etiam de Domino, {34} Divinum Verum quod in Domino cum in mundo, et quod Ipse tunc fuit, est `Spiritus Jehovae.' Quod `Spiritus Jehovae' sit Divinum Verum, et inde vita caelestis 19 homini qui illud recipit, patet adhuc ex his locis: apud Esaiam, Donec effundetur super (x)nos Spiritus ex alto; tunc desertum erit in arvum, habitabit tunc in deserto judicium, xxxii 15, 16;
agitur ibi de regeneratione; `Spiritus ex alto' est vita a Divino, nam quod `desertum erit in arvum' et quod {35}judicium habitabit in deserto' significat intelligentiam ubi nulla prius, ita vitam novam: similiter apud 20 Ezechielem, Ut cognoscatis quod daturus Spiritum Meum in vobis ut vivatis, xxxvii 14:
apud eundem, Tunc non abscondam amplius facies Meas ab illis, quia effundam Spiritum Meum super domum Israelis, xxxix 29:
apud Joelem, Effundam Spiritum Meum super omnem carnem, et super servos, et super ancillas, in diebus illis effundam Spiritum Meum, iii 1, 2 [A.V. ii 28, 29]:
apud Micham, Ego impletus sum virtute cum Spiritu Jehovae, et judicio et robore ad annuntiandum Jacobo praevaricationem, et Israeli peccatum ejus, iii 8:
apud Sachariam, Equi exuentes in terram (x)septentrionis, quiescere fecerunt Spiritum Meum in (x)terra septentrionis, vi 8:
apud Esaiam, Effundam aquas super sitientem, et rivulos super aridam; effundam Spiritum Meum super semen tuum, xliv 3;
quod in his locis `Spiritus Jehovae' sit Divinum Verum, et per id vita fidei et amoris, patet; quod id immediate a Domino, et mediate per 21 spiritus et angelos ab Ipso influat, videatur n. 9682 fin.: similiter alibi apud Esaiam, In die illo erit Jehovah Zebaoth in coronam ornatus, et in cidarim decoris reliquis populi sui, et in Spiritum judicii sedent super judicio, et in fortitudinem iis, (x)xviii 5, 6;
'corona ornatus' pro sapientia quae boni, `cidaris decoris' pro intelligentia quae veri, `Spiritus judicii' pro Divino Vero, nam `judicium' praedicatur de vero, n. 2235, 6397, 7206, 8685, 8695, 9260, 9383:
22 apud eundem, Angelus facierum Jehovae liberavit eos, ob amorem Suum et clementiam Suam hic redemit illos; illi tamen rebellarunt, et exacerbarunt Spiritum sanctitatis Ipsius, inde conversus est illis in hostem. Posuit in medio ejus Spirituali sanctitatis Suae; Spiritus Jehovae duxit eum, (x)lxiii 9-11, 14;
`Spiritus sanctitatis' ibi est Dominus quoad Divinum Verum, ita Divinum Verum quod a Domino, `angelus {36} facierum' est Dominus quoad Divinum Bonum, nam `facies Jehovae' est amor, misericordia, bonum: {37} in Apocalypsi, Testimonium Jesu est Spiritus prophetiae, xix 10;
`Testimonium Jesu' est Divinum Verum quod ab Ipso et de Ipso, 23 n. 9503 apud (x)Davidem, Jehovah Deus facit angelos Suos Spiritus, et ministros ignem (x)flammantem, Ps. civ (x)4;
`facere angelos spiritus' pro receptiones Divini Veri, `facere illos ignem flammantem' pro receptiones Divini Boni seu Divini Amoris: apud Matthaeum, Johannes dixit, Ego vos baptizo aqua in paenitentiam; qui vero post me venturus, ille vos baptizabit Spiritu sancto et igne, iii 11;
`baptizare' est regenerare, `Spiritu sancto' est per Divinum Verum, et {38}'igne' est {39}ex Divino Bono Divini Amoris; quod `baptizare' sit regenerare, videatur n. 5120 fin., (x)9088, et quod `ignis' sit Divinum Bonum Divini Amoris, n. 4906, 5215, 6314, 6832, 6834, 6849, 7324:
apud Lucam, 24 Si vos pravi existentes scitis bona dona dare liberis vestris, quanto magis Pater Qui in caelo, dabit Spiritum sanctum petentibus Ipsum? xi 13;
`dare Spiritum sanctum' est illustrare Divino Vero, et donare vita inde, quae est vita intelligentiae et sapientiae: in Apocalypsi, Septem lampades ignis ardentes coram throno sunt septem spiritus Dei, iv 5:
et porro, In medio seniorum Agnus stans, habens cornua septem, et oculos septem, qui sunt septem Dei spiritus emissi in omnem terram, v 6;
quod `spiritus' ibi non sint spiritus, {40}patet ex eo quod lampades et oculi Agni dicantur spiritus Dei; `lampades' enim sunt Divina Vera, n. (t)4638, 7072, {41}'oculi' sunt intellectus veri, et cum de Domino, Divina Intelligentia et Sapientia, n. 2701, 4403-4421, 4523-4534, 9051; {42}'cornua' sunt potentia veri ex bono, n. 2832, 9081, 9719-9721; inde patet quod `Spiritus Dei' {43} significent Divina Vera. Cum itaque notum est quod Spiritus sanctus sit Divinum Verum 25 procedens a Domino, quod est ipsum Sanctum, sciri potest sensus Verbi Divinus ubicumque `Spiritus Dei' et `Spiritus sanctus' nominatur, ut in sequentibus his locis: apud Johannem, Ego rogabo Patrem, ut alium Paracletum det vobis, ut maneat vobis cum in aeternum, {44}Spiritum veritatis, quem mundus non potest accipere, quoniam non videt Illum nec cognoscit Illum; vos autem cognoscitis Illum, quia apud vos manet et in vobis erit: non relinquam vos orphanos. Paracletus, Spiritus sanctus, quem mittet Pater in nomine Meo, Ille vos docebit omnia, et commonefaciet vobis de omnibus quae dixi vobis, xiv 16-18, 26:
et alibi, 26 Quando venerit Paracletus, (x)quem Ego missurus sum vobis a Patre, Spiritus veritatis, qui ex Patre exit, Ille testabitur de Me, et vos testabimini, xv 26:
et adhuc alibi, Ego veritatem vobis dico, prodest vobis ut Ego abeam; si non abivero, Paracletus non veniet ad vos; si vero abivero, mittam: Illum ad vos, xvi 7;
ex his iterum patet quod Divinum Verum procedens a Divino Bono quod est Pater, sit Paracletus et Spiritus sanctus, quapropter etiam vocatur Spiritus veritatis; et dicitur de eo quod mansurus in illis quod docebit omnia, {45}quod testabitur de Domino; `testari {46}de Domino' in `spirituali sensu' est docere Illum; quod dicatur quod Paracletus qui Spiritus sanctus, mittatur a Patre in nomine Domini, et dein quod Dominus missurus sit Illum a Patre, et postea quod Ipse Dominus missurus, est quia Pater significat ipsum Divinum quod in Domino, et inde quod Pater et Ipse unum sint, prout Dominus manifeste {47}dicit 27 apud Johannem X 30, xiv 9-11: apud Matthaeum, Omne peccatum et blasphemia remittetur hominibus, Spiritus vero blasphemia non remittetur hominibus; si quis dixerit verbum contra Filium hominis, remittetur illi, qui vero dixerit contra Spiritum sanctum, non remittetur illi, neque in hoc saeculo neque in futuro, xii 31, 32;
`dicere verbum contra Filium hominis' est contra verum Divinum nondum implantatum seu inscriptum vitae hominis; quod `Filius hominis' sit Divinum Verum, videatur supra n. 9807, at `dicere verbum contra Spiritum sanctum' est contra Divinum Verum implantatum seu inscriptum vitae hominis, imprimis contra Divinum Verum de Ipso Domino; dicere contra id {48}seu negare illud, cum semel est agnitum, est profanatio, et profanatio talis est ut prorsus destruat interiora hominis; inde dicitur quod id (x)peccatum non remitti possit; quid profanatio, videatur n. 3398, 3898, 4289, 4601, 6348, 6960, 6963, 6971, 8394, 8882, 9298: et apud eundem, 28 Jesus dixit discipulis, Euntes baptizate in nomen Patris et Filii et Spiritus sancti, xxviii 19;
`Pater' ibi est ipsum Divinum, `Filius' est ipsum illud Divinum in forma humana, et `Spiritus sanctus' est Divinum procedens, {49} ita est unum Divinum, et usque trinum: quod Dominus sit ipsum Divinum sub forma humana, (x)Ipse docet apud Johannem, Ex his cognovistis Patrem, et vidistis Illum; qui videt Me, videt Patrem: Ego in Patre et Pater in Me, xiv 7, 9, 10. @1 i nunc$ @2 incidat$ @3 i sunt,$ @4 After Verbo$ @5 illum$ @6 et quoque$ @7 After eos$ @8 constare$ @9 After Spiritus Dei,$ @10 illa$ @11 spernit = readings found in LXX and Syriac version (see also Apocalypse Explained 183, Doctrine of the Lord 49) MT (tibhzeh) = (as is Sch)$ @12 malum$ @13 tentatione$ @14 facit IT$ @15 comederet$ @16 absque explicatione$ @17 intellectus et fidei$ @18 adhuc manifestius$ @19 i in genere$ @20 constat$ @21 i apud Eundem$ @22 i in Verbo$ @23 sicut per spiritum Jehovae, spiritum oris Ipsius, spiritum Dei, spiritum sanctitatis, seu spiritum sanctum, quod nempe Divinum a quo vita homini, quo Divinum est Divinum Verum procedens a Domino, omnis enim vita homini inde est, ac vita coelestis illis qui Divinum illud verum fide et amore recipiunt quod Divinum Verum a Domino sit spiritus ab Ipso procedens, Ipse Dominus docet$ @24 sunt Vera Divina altered to erant Divina Vera$ @25 i illis qui credunt in Dominum$ @26 patet$ @27 significat facultatem recipiendi percipiendique Divinum Verum, quia respiratio significat vitam fidei, n. 9229, 9281, unde quoque a flatu et a vento est nomen spiritus, quod respiratio quae pulmonum correspondeat vitae fidei, et pulsus quae cordis vitae amoris, ostensum est supra. (m)Similiter ac Genes. cap. ii, quod Jehovah inspiraverit in nares animam vitarum, ii 7, inde apud Jeremiam, Dominus qui ibi est unctus Jehovae,(n)$ @28 ideo$ @29 tum$ @30 hominis IT$ @31 ac inde$ @32 et explicatur quod ille spiritus sit$ @33 i consequenter quod sit intelligentiae et sapientiae quod in Domino$ @34 i ac$ @35 After deserto$ @36 i autem$ @37 i Apud Davidem, Per Verbum Jehovae coeli facti sunt, et per spiritum oris Ipsius omnis exercitus illorum, Psalm xxxiii 6; verbum Jehovae est Divinum Verum, similiter spiritus oris Ipsius; quod id sit Dominus, constat apud Johannem, In principio erat Verbum, et Verbum erat Deus [apud Deum intended], et Deus erat Verbum; omnia per Ipsum facta sunt, et Verbum caro factum est et habitavit inter nos, i, 1, 2, 3, 14. cp subdivision 16$ @38 ignis$ @39 Divinum Bonum$ @40 constat$ @41 et quod oculi sint$ @42 quod cornua sunt [sint intended]$ @43 i ibi$ @44 Spiritus IT$ @45 i et$ @46 enim$ @47 docet$ @48 d seu i et$ @49 i quod est Divinum Verum,$