10603.“你要凿出两块石版，和先前的一样”表圣言、教会和敬拜由于这个民族而取的那种外在形式。这从“石版”、“凿出它们”和“和先前的一样”的含义清楚可知。“石版”是指圣言所取的外在形式（参看10453，10461节）；圣言所取的外在形式就是它的字义，之所以也表示教会和敬拜所取的外在形式，是因为教会是由于圣言而存在的，敬拜也是；事实上，构成教会，以及敬拜的一切信之真理和一切爱之良善都必须来自圣言；由于圣言拥有一个外在形式和一个内在实质，所以教会和敬拜也是如此。“凿出它们”当由摩西来行时，是指制造由于这个民族而取的那种外在形式，如下文所述。“和先前的一样”是指仿照它们，因为先前的是由耶和华造的，而这些是由摩西造的。
当摩西看见这个民族敬拜金牛犊为耶和华（译注：jehovah，此处耶和华首字母是小写）时，他摔碎了耶和华所造的那两块石版，这是天意，因为“两块石版”所表示的圣言的外在形式不可能在这个民族当中被正确地写出来，这个民族心里完全是偶像崇拜者。这就是为何头两块石版被摔碎，然后摩西被吩咐仿照头两块另凿出两块。之所以说仿照它们，是因为内在意义保持不变，只是外在意义发生改变。当经上说，耶和华将那先前的版上面的话写在这版上时，所指的是内在意义。
为了更清楚地理解这个问题，在此解释一下由于这个民族的缘故，外在意义或字义是以哪种方式发生改变的。祭坛、燔祭、祭牲、素祭和奠祭都是由于这个民族而被吩咐的，因此在圣言的历史部分和预言部分，这些事物作为最神圣的敬拜事物被提及。而事实上，它们仅仅是被允许的，或说，不过是对这个民族所作的让步而已，因为它们是由希伯首先设立的，在代表性的古教会完全不为人知（参看1128，2180，2818节）。
也正是由于这个民族，神性敬拜只在耶路撒冷举行，这座城市因此而被视为神圣，还被称为神圣，无论是在圣言的历史部分还是在预言部分。原因在于，这个民族心里是偶像崇拜者，因此除非他们每个节日都聚集到这座城市，否则各人都会在本地敬拜某个外邦人的神，要么就拜一个雕像或铸像。也正由于这个民族，经上禁止像古人那样在山上和林中举行神圣敬拜。这样做是为了防止他们在那里竖立偶像，或敬拜这些树本身。
同样由于这个民族，一个男人可以娶多个妻子，而这种事在古时是完全不为人知的；而且还可以因种种理由休妻。所以关于这种结婚和离婚的律法被制定出来，否则，这些律法不会进入圣言的外在意义，这就是为何在马太福音（19:8）中，主声称这些外在意义上的律法是摩西给出的，是由于他们心硬才允许的。正是由于这个民族，经上多次提到雅各，以及以色列的十二儿子是唯一的选民和继承者（如启示录7:4-8，以及其它地方），尽管他们真正的样子正如摩西之歌（申命记32:15-43），以及告知书各个地方和主自己所描述的那样；更不用说其它造成圣言因这个民族的缘故而取外在形式的事了。
这种特定的外在形式就是摩西凿出的两块石版所表示的。然而，这种外在形式或意义仍含有未改变的内在神性意义在里面，这一点由耶和华将那先前的版上面的话写在这版上来表示。
Potts(1905-1910) 10603
10603. Hew thee two tables of stones like the former ones. That this signifies the external of the Word, of the church, and of worship, such as it was on account of that nation, is evident from the signification of the "tables of stones," as being the external of the Word (see n. 10453, 10461). The external of the Word is the sense of its letter. That it also denotes the external of the church and of worship is because the church is from the Word, and also worship; for all the truth that is of faith and the good that is of love, which make the church and also worship, must be from the Word; consequently as there are in the Word an external and an internal, there are also an external and an internal in the church, and in worship. And from the signification of "hewing" them, when done by Moses, as being to make the external such on account of that nation (of which in what follows); and from the signification of "like the former ones," as being in imitation, for the former ones were made by Jehovah, but these by Moses. [2] That the former ones, made by Jehovah, were broken by Moses when he saw the worship by that nation of the golden calf as jehovah,* was of Providence, because the external of the Word, which is signified by the "two tables of stones," could not be so written among that nation, which at heart was merely idolatrous. Hence it was that the former tables were broken, and that it is now said to Moses that he should hew others in imitation of the former ones. It is said "in imitation," because the internal sense remained the same, and the external sense was changed. The internal sense is signified by Jehovah writing upon these tables the same words that were upon the former ones. [3] That this subject may appear in clearer light, it may here be explained in what manner the external sense, or sense of the letter, was changed for the sake of that nation. On account of that nation, altars, burnt-offerings, sacrifices, meat-offerings and drink-offerings were commanded, and therefore in both the historic and the prophetic Word these things are mentioned as the most holy things of worship; when yet they were allowed merely because they were first instituted by Eber, and had been quite unknown in the ancient representative church (see n. 1128, 2180, 2818). [4] It was on account of that nation also that there was Divine worship in Jerusalem alone, and that for this reason that city was esteemed holy, and was also called holy in both the historic and the prophetic Word. The reason was that that nation was at heart idolatrous, and therefore unless they had all come together unto that city at each feast, everyone in his own place would have worshiped some god of the Gentiles, or else a graven and molten image. On account of that nation also it was forbidden to have holy worship upon mountains and in groves, as had the ancients; which was done to prevent them from placing idols there, and worshiping the trees themselves. [5] On account of that nation also a plurality of wives was permitted, a thing quite unknown in ancient times; and likewise the putting away of their wives for various causes. Consequently laws were enacted relating to such marriages and divorces, which otherwise would not have entered into the external of the Word. Wherefore this external is spoken of by the Lord as given by Moses; and as having been granted because of the hardness of their hearts (Matt. 19:8). On account of that nation mention is so often made of Jacob, and likewise of the twelve sons of Israel, as the only elect and heirs (as in Rev. 7:4-8, and in other places), although they were such as are described in the Song of Moses (Deut. 32:15-43), and also in the prophets throughout, and by the Lord Himself. Not to mention other things whence comes the external of the Word on account of that nation. [6] This is the external which is signified by the two tables hewn by Moses. That nevertheless within this external the Divine internal is not changed, is signified by Jehovah writing upon these tables the same words that were upon the former tables. * The name "jehovah" is in this connection given by Swedenborg with a small initial letter, doubtless because as applied to the golden calf the name is profane and unworthy of veneration. The same remark applies to "divine" as here used, for contrary to his usual custom Swedenborg here writes this word with a small initial letter. See also n. 10566, 10603. [REVISER.]
Elliott(1983-1999) 10603
10603. 'Hew for yourself two tablets of stone like the first ones' means the kind of outward form that the Word, the Church, and worship take on account of that nation. This is clear from the meaning of 'tablets of stone' as the outward form that the Word takes, dealt with in 10453, 10461 (the outward form the Word takes is its literal sense), the reason why the outward form that the Church and worship take is also meant being that the Church owes its existence to the Word, as worship does too (for all the truth of faith and all the good of love which constitute the Church, and worship as well, must come from the Word; and since the Word possesses an outward form and an inner substance, so too do the Church and worship); from the meaning of 'hewing them', when done by Moses, as making the outward form such as it is on account of that nation, dealt with below; and from the meaning of 'like the first ones' as in imitation of them, for the first were made by Jehovah but these by Moses.
[2] Moses' breaking of the ones that had been made by Jehovah, when he saw that nation worshipping the golden calf in place of Jehovaha, was providential, because it was impossible for the outward form of the Word, meant by 'the two tablets of stone', to be properly written among that nation, which at heart was wholly idolatrous. This is why the first tablets were broken and Moses was then told to hew others in imitation of the first. They are said to be in imitation of them because the inward sense remained the same, only the outward sense was changed. The inward sense is meant when it says that Jehovah wrote on these tablets the same words as were on the previous ones.
[3] To make this matter easier to understand let the ways in which the outward or literal sense was changed on account of that nation be demonstrated here. On account of this nation altars, burnt offerings, sacrifices, minchahs, and drink offerings were commanded, and therefore are referred to in both the historical sections and the prophetical parts of the Word as the holiest things of worship. But they were in fact no more than concessions made to that nation, for they began with Eber and had been completely unknown in the representative Ancient Church, see 1128, 2180, 2818.
[4] It was also on account of this nation that Divine worship was performed solely in Jerusalem, and that therefore this city was considered to be holy, and was also called holy, in both the historical sections and the prophetical parts of the Word. The reason for this was that at heart this nation was idolatrous, and therefore unless they had all come together in that city at every particular feast each would have worshipped in his own place some gentile god, or a carved or molded image.
It was on account of this nation too that performing holy worship on mountains and in groves, as the ancients had done, was forbidden. This was so that they would not set up idols there or worship the actual trees.
[5] It was likewise on account of this nation that a man was permitted to marry a number of wives, which had been completely unknown in ancient times, and also to put his wives away on various grounds. Consequently laws were laid down regarding such marriages and divorces which would not otherwise have found their way into the outward sense of the Word, which is why in Matt 19:8 the Lord declares these laws in the outward sense to be Moses' and a concession because of the hardness of their hearts.
It is on account of this nation that Jacob and also the twelve sons of Israel are referred to so many times as the only chosen ones and heirs, for example in Rev 7:4-8, and in other places, in spite of what they were really like, as described in the Song of Moses, Deut 32:15-43, and also in places throughout the Prophets, and by the Lord Himself; not to mention other things responsible for the outward form the Word takes on account of that nation.
[6] This particular outward form is what is meant by the two tablets hewn by Moses. The fact that this outward form or sense nevertheless holds the inward Divine sense unchanged within it is meant when it says that Jehovah wrote on these tablets the same words as were on the first ones.
Latin(1748-1756) 10603
10603. `Dola tibi duas tabulas lapidum secundum priores': quod significet externum Verbi, Ecclesiae, et cultus, quale propter illam gentem, constat ex significatione `tabularum lapidum' quod sint externum Verbi, de qua n. 10453, 10461; externum Verbi est sensus litterae ejus; quod etiam sit externum Ecclesiae et cultus, est quia Ecclesia est ex Verbo, et quoque cultus, omne enim verum quod fidei et bonum quod amoris, quae faciunt Ecclesiam, et quoque Cultum, ex Verbo erunt; inde quia in Verbo est externum et internum, etiam in Ecclesia et in cultu est externum et internum; et ex significatione `dolare illas' cum a Mosche, quod sit {1}facere externum tale propter illam gentem, de qua sequitur; et ex significatione `secundum priores' quod sit ad imitamen, priores enim a Jehovah factae sunt, hae vero a Mosche; [2] quod {2}priores quae a Jehovah factae sunt {3}fractae fuerint a Mosche cum vidit cultum vituli aurei pro jehova a gente illa, erat ex Providentia; quoniam externum Verbi, quod significatur per `(d)duas tabulas lapidum' non tale potuit conscribi apud illam gentem quae corde mere idololatra fuit; inde est quod priores tabulae fractae fuerint, et nunc dictum Moschi quod ille dolaret alias ad imitamen priorum; ad imitamen dicitur quia sensus internus permansit, {4}et sensus externus mutatus est; [3]sensus internus significatur per quod Jehovah scripserit super his tabulis eadem verba quae fuerunt super prioribus. Ut haec res evidentior fiat, licet hic exponere quomodo sensus externus seu sensus litterae propter illam gentem mutatus fuit: propter illam gentem altaria, holocausta, sacrificia, minhae, et libamina mandata sunt, ac ideo in Verbo tam historico quam prophetico memorantur illa ut sanctissima cultus, cum tamen illa modo concessa fuerunt, quia ab Ebero primum instituta {5}, et prorsus ignorata in Antiqua Ecclesia repraesentativa, de qua re videatur n. 1128, 2180, 2818. [4] Propter illam gentem etiam factum est quod cultus Divinus {6} solum in Hierosolyma esset, et quod ideo illa urbs pro sancta habita sit, et quoque sancta vocata in Verbo tam historico quam prophetico; causa erat quia gens illa corde (x)idololatra fuit, et ideo nisi convenissent omnes ad illam urbem singulis festis, quisque in suo loco coluisset aliquem deum gentilium, aut sculptile et fusile [7]. Propter illam gentem etiam interdictum fuit (x)sanctum cultum habere super montibus et in lucis, sicut antiqui, quod factum est ne ponerent ibi idola, et colerent ipsas arbores. [5] Propter illam gentem etiam permissum fuit plures uxores ducere, quod prorsus ignotum fuit temporibus antiquis, et quoque dimittere uxores suas ob varias causas; inde {8} leges latae sunt de conjugiis talibus et divortiis, quae alioquin non intravissent externum Verbi, {9} ideo hoc externum vocatur Moschis a Domino, et `concessum ob duritiem cordis eorum,' Matth. xix 8. Propter illam gentem memoratur toties Jacob, et quoque duodecim filii {10}Israelis, sicut solum electi et heredes, prout in Apoc. vii 4-8, et {11} alibi, tametsi tales erant quales describuntur in Cantico Moschis, Deut. xxxii 15-43, et quoque apud Prophetas passim, aque Ipso Domino, praeter alia, ex quibus externum Verbi propter illam gentem. [6] Hoc externum est quod significatur per duas tabulas a Mosche dolatas. Quod usque in illo externo sit internum Divinum non mutatum, significatur per quod Jehovah scripserit super his tabulis eadem verba quae fuerunt super tabulis prioribus. @1 quale Externi$ @2 illae$ @3 After gente illa,$ @4 sed$ @5 fuerunt$ @6 i in terra Canaane$ @7 i sub varia forma$ @8 i plures$ @9 i Ecclesiae, et cultus,$ @10 ejus$ @11 i pluries$