10432.“我要使你成为一个大民族”表圣言在其它地方将是好的，完美的。这从“摩西”的代表和“民族”的含义清楚可知：“摩西”是指圣言（参看9372节提到的地方）；“民族”是指那些处于良善的人，因而在从人抽象出来的意义上是指良善（1258，1260，1416，1849，6005，8771节）。圣言的各个地方都提到“民族”和“人民或百姓”，在这些地方，“民族”表示那些处于良善的人，“人民或百姓”表示那些处于真理的人；就从人抽象出来的意义而言，“民族”表示良善，“人民或百姓”表示真理（10288节）。因此，当“摩西”表示圣言时，源自他的民族就表示源于圣言的良善。
此处的情况是这样：以色列被接纳是因为，圣言能在他们当中写就，圣言的外在意义或字义纯由对应于内在事物的外在事物构成。以色列民族当中的一切代表性事物都具有这种性质；由于这个民族以这种方式参与外在事务，所以圣言在他们当中写就是有可能的。由此明显可知，当“摩西”表示圣言，并且经上论到以色列民族说，他们要被灭绝或毁灭时，耶和华声称祂要使摩西成为一个大民族就表示一部好的、完美的圣言可以在其它地方写就。
这就是这些话的含义，这一点并未显明在字面上；然而，这一点可从以下事实得知：人名并不进入天堂，而是在那里转化为它们所表示的真实事物。例如，当经上提到亚伯拉罕、以撒、雅各、摩西、亚伦和大卫，以及其它名字时，天堂里的人完全不知道按着人来理解的这些人。它们在那里立刻不再被视为这些人本身，而是取了一个灵义，即这些人所表示的真实事物。由此明显可知，天堂里的人在关于摩西的这句话，即他要成为一个大民族中看到是哪种含义。
Potts(1905-1910) 10432
10432. And I will make thee into a great nation. That this signifies that the Word elsewhere would be good and excellent, is evident from the representation of Moses, as being the Word (see at the places cited in n. 9372); and from the signification of "nation," as being those who are in good, thus abstractedly from person, good (n. 1258, 1260, 1416, 1849, 6005, 8771). Mention is made in the Word throughout of "nation" and "people," and by "nation" are signified those who are in good, and by "people" those who are in truth, or abstractedly from persons, by "nation" is signified good, and by "people," truth (n. 10288). When therefore the Word is signified by "Moses," then by "a nation from him" is signified good from the Word. [2] The case herein is this: The sons of Israel were accepted because the Word could be written among them, the external or literal sense of which consists of mere external things to which internal things correspond. Such were all the representatives among the Israelitish nation, and as that nation was of such a nature in externals, therefore the Word could be written among them. From this it is evident that when by "Moses" is meant the Word, and when it is said of the Israelitish nation that it should be consumed or perish, and that then Jehovah would make Moses into a great nation, this signifies that the Word might be written elsewhere so as to be good and excellent. [3] That this is the sense of these words does not appear in the letter, and yet it may be known from the fact that the names of persons do not enter heaven, but are there turned into the things which they signify. For example, when the names "Abraham," "Isaac," "Jacob," "Moses," "Aaron," "David," and those of others are mentioned, it is quite unknown there that these persons are understood by man. They at once vanish away there and put on a spiritual sense, which is the sense of the things signified by these persons. From this it is evident what is the sense of these words in heaven concerning Moses, that "he should become a great nation."
Elliott(1983-1999) 10432
10432. 'And let Me make you into a great nation' means a Word somewhere else which would be good and perfect. This is clear from the representation of 'Moses' as the Word, dealt with in the places referred to in 9372; and from the meaning of 'a nation' as those governed by good, and so in the abstract sense, without reference to persons, as that which is good, dealt with in 1259, 1260, 1416, 1849, 6005, 8771. In various places the Word uses the terms 'nation' and 'people', and in them 'nation' means those governed by good, and 'people' those guided by truth; or in the abstract sense, without reference to persons, 'nation' means good and 'people' truth, 10288. When therefore the Word is meant by 'Moses' good springing from it is meant by the nation descending from him.
[2] The implications of all this are that the children of Israel were accepted because among them it was possible for a Word to be written whose outward or literal sense consists of merely outward things to which inward realities correspond. Everything representative among the Israelite nation was of this nature; and because this nation was in that way involved in outward things it was possible for a Word to be written among them. From this it is evident that when the Word is meant by 'Moses' and it is said of the Israelite nation that they would be consumed or destroyed, Jehovah's declaration then that He would make Moses into a great nation means that a Word might be written somewhere else that was good and perfect.
[3] It is not apparent in the literal statement that this is the meaning of these words; nevertheless it may be recognized from the consideration that the names of persons do not pass into heaven but are converted there into the realities meant by them. When for example Abraham, Isaac, Jacob, Moses, Aaron, David, and others are mentioned by name those in heaven are completely unconscious of the fact that those persons are understood by man. There they instantly cease to be seen as those actual persons and take on a spiritual meaning, namely the realities they stand for. From this it is evident what kind of meaning those in heaven see in these words regarding Moses, that he will become a great nation.
Latin(1748-1756) 10432
10432. `Et faciam te in gentem magnam': quod significet Verbum alibi quod bonum et praestans, constat ex repraesentatione `Moschis' quod sit Verbum, de qua in locis citatis n. 9372, et (c)a significatione `gentis' quod sint qui in bono, ita abstracte a persona, bonum de qua n. 1259, 1260, 1416, 1849, 6005, 8771. Dicitur in Verbo passim `gens' et `populus,' et ibi per `gentem' significantur illi qui in bono, et per `populum' qui in vero, seu abstracte a personis, per `gentem' significatur bonum et per `populum' verum, n. 10,288; cum itaque per `Moschen' significatur Verbum, tunc per `gentem ex illo' significatur bonum inde. [2] Cum his ita se habet: filii Israelis recepti sunt quia apud illos conscribi potuit Verbum, cujus sensus externus seu litterae consistit ex meris externis quibus interna correspondent; talia {1}fuerunt omnia repraesentativa quae erant apud gentem Israeliticam; et quia gens illa taliter in externis erat, ideo potuit Verbum apud illam conscribi; inde patet,{2} cum per Moschen {3}intelligitur Verbum et cum dicitur de gente Israelitica, quod {4}consumeretur seu periret, quod tunc per quod faceret Jehovah Moschen in gentem magnam, {5}significetur quod Verbum alibi conscriberetur quod bonum et praestans. [3] Quod Ne sensus horum verborum sit, non apparet in littera, sed usque ex eo sciri potest quod nomina personarum non intrent caelum, sed quod vertantur ibi in res quas significant, sicut cum (x)nominantur Abraham, (x)Jischak, Jacob, Moscheh, Aharon, David, et alii, tunc prorsus nescitur ibi, quod personae illae ab homine intelligantur, evanescunt statim ibi, ac induunt sensum spiritualem, qui sensus est rerum quas personae illae significant; inde patet qualis est sensus horum verborum {6}in caelo de Moscheh, quod futurus `in gentem magnam.' @1 erant repraesentativa omnia$ @2 i quod$ @3 repraesentatur$ @4 consumerentur seu perirent$ @5 intelligatur$ @6 de Mosche quod futurus in gentem magnam, in coelo, cum per illum ibi intelligitur Verbum.$