50. 4. Where “spirit” is used in speaking of the Lord, it means his divine life and therefore the Lord himself.

The one whom the Father sent speaks the words of God; without limit God has given him the spirit. The Father loves the Son and has given all things into his hand. (John 3:34-35)

A shoot will go forth from the trunk of Jesse; the spirit of Jehovah will rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and strength. (Isaiah 11:1-2)

I have put my spirit upon him; he will bring forth judgment to the nations. (Isaiah 42:1)

He will come [to us] as a narrow river; in him the spirit of Jehovah will bring [us] a sign. Then he will come to Zion as the Redeemer. (Isaiah 59:19-20)

The spirit of the Lord Jehovih is upon me; Jehovah has anointed me to bring good news to the poor. (Isaiah 61:1; Luke 4:18)

Jesus perceived in his spirit that they were having these thoughts within themselves. (Mark 2:8)

Jesus rejoiced in his spirit and said... (Luke 10:21)

Jesus was troubled in his spirit. (John 13:21)

Jesus sighed deeply in his spirit. (Mark 8:12)

[2] “Spirit” [stands] for Jehovah himself or the Lord.

God is a spirit. (John 4:24)

Who directed the spirit of Jehovah, or who was the man of his counsel? (Isaiah 40:13)

The spirit of Jehovah led them by means of the hand of Moses. (Isaiah 63:11-12, 14)

Where shall I go from your spirit, and where shall I flee? (Psalms 139:7)

Jehovah said, “[Zerubbabel] will accomplish this not by might but by my spirit.” (Zechariah 4:6)

They angered the spirit of his holiness; therefore he turned into an enemy for them. (Psalms 106:33)

My spirit will not contend with humankind forever, because humankind is flesh. (Genesis 6:3)

I will not dispute forever, because the spirit would fail in my presence. (Isaiah 57:16)

Blasphemy against the Holy Spirit will not be forgiven, but someone who says a word against the Son of Humanity will be forgiven. (Matthew 12:31-32; Mark 3:28-30; Luke 12:10)

Blasphemy against the Holy Spirit is blasphemy against the Lord’s divine nature. Blasphemy against the Son of Humanity is something contrary to the Word, understanding its meaning differently. The Son of Humanity is the Lord as the Word, as already explained.

7711. “埃及地必有幽暗” 表真理和良善的完全剥夺. 这从 “幽暗” 的含义清楚可知, “幽暗” 是指真理和良善的完全剥夺. 在圣言中, 各个地方都提到 “黑暗”, 还同时提到 “幽暗”; 在这些地方, “黑暗” 论及虚假, “幽暗” 论及与虚假在一起的邪恶. 不过, 在本节, 用来表达 “幽暗” 的词表示乌黑的黑暗, 这在内义上表示从邪恶涌出的那类虚假. 这类虚假就在那些属于教会, 过着一种违背他们所知道的信仰诫命的邪恶生活的人中间产生. 这些虚假所源于的邪恶反对教会, 反对天堂, 反对主, 因而与良善和真理截然对立. 现在 “幽暗” 就描述了这种状态.

在圣言中, 经上会同时提到 “黑暗” 和 “幽暗”, “黑暗” 表示真理的剥夺, 而 “幽暗 (经上有时译为幽冥)” 表示真理和良善的剥夺, 这一点可从以下经文看出来. 以赛亚书:

公平离我们远, 公义追不上我们. 我们等候光, 看哪, 却只有黑暗; 等候光明, 却行在幽暗中. 我们摸索墙壁, 好像瞎子; 我们摸索, 如同无目之人. 我们晌午绊跌, 如在黄昏一样; 我们在活人中间, 像死人一般. (以赛亚书 59:9-10)

“公平离我们远, 公义追不上我们” 表示既没有真理, 也没有良善的事实; “公平” 论及真理, “公义” 论及良善 (参看2235, 3997节); “等候光” 表示等候真理; “等候光明” 表示等候真理之良善, 因为光明源于良善. “黑暗” 在此是指 “光” 和 “公平” 的对立面, 因而是真理的对立面; “幽暗” 是 “光明” 和 “公义” 的对立面, 因而是良善的对立面; 因此, “黑暗” 表示真理的剥夺, “幽暗” 表示真理和良善的剥夺. 阿摩司书:

耶和华的日子, 不是黑暗没有光明吗? 不是幽暗毫无光辉吗? (阿摩司书 5:20)

此处意思也一样. 约珥书:

耶和华的日子将到, 是一个黑暗, 幽冥的日子, 一个密云, 乌黑的日子. (约珥书 2:1-2)

西番雅书:

耶和华的日子是急难困苦的日子, 是黑暗, 幽冥的日子. (西番雅书 1:15)

“黑暗” 表示真理的剥夺; “幽冥” 表示真理和良善的剥夺; 如果 “幽暗或幽冥” 与 “黑暗” 的意思一样, 那将是一个毫无意义的重复, 这样的重复绝不是圣言的特征. 在圣言中经常会发现两种表达方式用来描述一件事, 一种表达方式涉及真理或虚假; 另一种表达方式涉及良善或邪恶. 在以赛亚书也一样:

祂俯视大地, 看哪, 尽是艰难, 黑暗; 他必因困苦和碰撞的幽暗而昏昧. (以赛亚书 8:22)

“黑暗” 也表示诸如存在于外邦人当中的那种对真理的无知; “幽暗” 表示对良善的无知. 以赛亚书:

到那日, 聋子必听见这书上的话; 瞎子的眼必从幽冥黑暗中得以看见. (以赛亚书 29:18)

又:

你若使困苦的灵魂得满足, 你的光就必在黑暗中升起来, 你的幽暗必变如午日. (以赛亚书 58:10)

“黑暗” 是指虚假 (参看7688节).