2619# "正如他讲的”象征正如他所思考的。这一解释基于"讲"在这里的特殊含义，它实际上指的是"思考"。关于这一点，我们可以参考2271和2287节的详细解释。
在这个上下文中，"耶和华说"（said）象征的是一种来自神性之属天的直接领受，而"耶和华讲"（spoke）则象征从神性之属天通过神性之属灵产生的思考。这就是为什么在字面意义上，"正如他说的"和"正如他讲的"看似重复。
然而，从神性之属天直接领受，以及从神性之属天通过神性之属灵思考这两个概念，即使用我们熟悉的世俗概念来解释，也是难以完全理解的。这也说明了其它更深奥的神性概念对我们来说是多么的难。
关于思考源于直接领受这一点，我们可以参考1919和2515节。对于人类来说，这个过程是这样的：良善是我们用来直接领受的；真理是我们用来思考的；良善属于爱及其情感，因此直接领受由良善而来；真理属于信仰，因此是思考的基础。
在圣经的历史记载中，"说"通常用来象征直接领受，而"讲"则用来象征思考。不过，当只出现"说"这个词时，它可能象征直接领受，也可能象征思考，因为“说”本身包含了这两层含义。
2619、“照祂所讲的”表示照祂所想的。这从“讲”的含义清楚可知，“讲”（译注：英文单词为speak，或译为晓谕、告诉，中文圣经通常与say一样译为“说”）是指思考（参看2271，2287节）。“耶和华说”所表示的感知来自主的属天神性，而“耶和华讲”所表示的思维则经由祂的属灵神性来自祂的属天神性。这解释了为何圣言的字义包含明显的重复，即“按着祂所说的”和“照祂所讲的”。然而，世界之光甚至不能使最蒙光照的人明白什么叫从属天神性来感知，什么叫从属天神性通过属灵神性来思考。这表明圣言中其余的事物必是何等无限。事实上，思维来自感知（参看1919，2515节）。对人来说，情况是这样：良善是感知的源头，而真理是思维的方法，或说他从良善来感知，但通过真理来思考。良善存在于爱及其情感中，并因此成为感知的源头；而真理存在于信中，因此信伴随着思维。在圣言的历史部分，前者由“说”（say）来表示，而后者由“讲”（译注：英文单词为speak，或译为晓谕、告诉，通常与say一样译为“说”）来表示。但当经上只用“说”这个词时，它有时表示感知，有时表示思考，因为“说”（say）包括这两者。
Potts(1905-1910) 2619
2619. As He had spoken. That this signifies as He had thought, is evident from the signification of "speaking," as being to think (see n. 2271, 2287). The perception which is signified by "Jehovah said" was from the Divine celestial; but the thought which is signified by "Jehovah spoke" was from the Divine celestial through the Divine spiritual; and there is therefore an apparent repetition in the sense of the letter, namely, "as He said," and "as He spake." But what it is to perceive from the Divine celestial and to think from the Divine celestial through the Divine spiritual, does not fall into even the most enlightened apprehension by means of things that belong to the light of the world. This shows how infinite the rest of the Word may be. (That thought is from perception may be seen above, n. 1919, 2515.) With man the case is this: it is good from which he perceives, but it is truth by means of which he thinks. Good is of love and its affections, consequently from it is perception; but truth is of faith, consequently this is of thought. The former is signified in the historic parts of the Word by "saying," but the latter by "speaking." But when "saying" is found alone, it then sometimes signifies perceiving, and sometimes thinking; because "saying" involves both.
Elliott(1983-1999) 2619
2619. 'As He had spoken' means as He had thought. This is clear from the meaning of 'speaking' as thinking, dealt with in 2271, 2287. Perception, which is meant by 'Jehovah said', flowed from the Divine celestial, but thought, which is meant by 'Jehovah spoke', flowed from the Divine celestial by way of the Divine spiritual. This explains why in the sense of the letter there occurs an apparent repetition, namely 'as He had said' and 'as He had spoken'. But what perceiving from the Divine celestial is, and what thinking from the Divine celestial by way of the Divine spiritual, does not come within the range of even the most enlightened capacity to understand by means of the things which belong to the light of the world. This shows how infinite everything else [in the Word] must be. The fact that thought stems from perception, see 1919, 2515. With man the position is that good is the source from which he perceives, but truth the means by which he thinks. Good exists in love and its affections, and for that reason is the source of perception, whereas truth exists in faith, and for that reason faith goes with thought. The former is meant in historical parts of the Word by 'saying', but the latter by 'speaking'. When only the expression 'saying' is used however, it sometimes means perceiving and sometimes thinking, because 'saying' includes both.
Latin(1748-1756) 2619
2619. `Quemadmodum locutus est': quod significet sicut cogitavit, constat (c)a significatione `loqui' quod sit cogitare, de qua n. 2271, 2287; perceptio, quae significatur per `Jehovah dixit,' fuit ex Divino caelesti, cogitatio autem, quae significatur per `Jehovah locutus,' fuit ex Divino caelesti per Divinum spirituale; ideo est quasi repetitio in sensu litterae, nempe `quemadmodum dixit' et `quemadmodum locutus est': quid autem sit percipere ex Divino caelesti, et cogitare ex Divino caelesti per Divinum spirituale, non cadit in captum etiam illustratissimum per illa quae sunt lucis mundi; inde patet quomodo infinita reliqua possunt. Quod ex perceptione sit cogitatio, videatur n. 1919, 2515: apud hominem ita se habet: bonum est ex quo percipit, veram autem per quod cogitat; bonum est amoris et ejus affectionum, proinde est inde perceptio, verum autem est fidei, proinde est haec cogitationis; illud significatur in historicis Verbi per `dicere,' hoc autem per `loqui'; at cum solum `dicere' legitur, tunc quandoque significat percipere, quandoque cogitare, quia `dicere' involvit utrumque.