10614.“耶和华在云中降临，和摩西一同站在那里”表圣言所取的外在形式，神性就存在于这外在形式中。这从“云”和“和摩西一同站在那里”的含义清楚可知：“云”是指圣言的字义，因而是指它的外在意义（参看创世记18章序言，以及4060，4391，5922，6343e，6752，8106，8781，9430，10574节）；“和摩西一同站在那里”当论及耶和华时，是指存在于它里面的神性。耶和华之所以在云中向摩西显现，是因为在本章，摩西代表接受内在之物的圣言的外在形式，如前所述（10607节）；事实上，主照各人的品质向各人显现（6832，8814，8819，9434，10551节）。
必须在此简要说明何为接受内在之物的外在形式，何为不接受内在之物的外在形式。在圣言里面有一种外在意义，一种内在意义，还有一种至内在的意义。外在意义上的圣言，其性质就如在字义中所看到的。外在意义是属世的，因为它适合世人的理解，世人在一个属世层面上进行思考。然而，内在意义上的圣言是属灵的，因为它适合主的属灵国度中的天使的理解；那里的天使在一个属灵层面上进行思考。但至内在意义上的圣言是属天的，因为它适合主的属天国度中的天使的理解；那里的天使在高于属灵层面的一个层面上进行思考。由于圣言具有这种性质，故可推知，这一个事物以同样的次序存在于另一个事物里面，即至内在之物存在于内在之物里面，内在之物存在于外在之物里面。一切事物由此都被联结在一起，一种流注照着这种联结发生；它们还一个从另一个那里获得自己的持续存在。由此明显可知，内在事物按次序存在于外在事物里面的方式，与在先之物相继存在于在后之物里面，或目的存在于原因里面，原因存在于结果里面，或就人而言，意愿存在于思维里面，思维存在于言语里面的大致相同。
因此，当一个人具有这种品性，即他在自己的心智里面看到圣言、教会和敬拜的外在事物里面的神圣时，就他而言，这些所取的外在形式就包含内在之物；这种神圣来自一个内在源头，因为它来源于天堂。摩西在此代表所代表的，就是这种外在形式。但当一个人具有这种品性，即他在圣言、教会和敬拜的外在事物里面看不到任何神圣时，就他而言，外在形式就与内在之物分离了；以色列民族就处于这种外在形式（参看10396e节）。
Potts(1905-1910) 10614
10614. And Jehovah descended in the cloud, and stood with him there. That this signifies the external of the Word in which is the Divine, is evident from the signification of "the cloud," as being the sense of the letter of the Word, thus its external (see the preface to Genesis 18, and n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10574); and from the signification of "standing with Moses there," when said of Jehovah, as being the Divine therein. The reason why Jehovah appeared unto Moses in a cloud, is that by Moses in this chapter is represented that external of the Word which receives the internal (of which above, n. 10607), for the Lord appears to everyone according to his quality (n. 6832, 8814, 8819, 9434, 10551). [2] It shall here be briefly told what that external is which receives the internal, and what that external is which does not receive it. In the Word there is an external sense, there is an internal sense, and there is an inmost sense. The Word in the external sense is such as it appears in the letter; this sense is natural, because it has been accommodated to the apprehension of men, for men think naturally. But the Word in the internal sense is spiritual, because it has been accommodated to the understanding of the angels in the Lord's spiritual kingdom, for these angels think spiritually. And the Word in the inmost sense is celestial, because it has been accommodated to the perception of the angels in the Lord's celestial kingdom, for the angels in this kingdom think super-spiritually. The Word being of this nature, it follows that one thing is in another in the like order; the inmost in the internal, and the internal in the external. From this there is a connection of all things, and an influx according to the connection, and a consequent subsistence of one thing from another. From all this it is evident that the interior things are in order in what is external; in a like manner as what is prior is, successively, in what is posterior, or as the end is in the cause, and the cause in the effect; or as with man will is in thought, and thought in speech. [3] When therefore a man is of such a character that he perceives within himself a holiness in the externals of the Word, of the church, and of worship, he has an external in which is an internal, for this holiness is from the internal, because it is from heaven. This is the external which Moses here represents. But when a man is of such a character that he does not perceive any internal holiness in the external of the Word, of the church, and of worship, he then has an external separate from the internal. In this external was the Israelitish nation (see n. 10396).
Elliott(1983-1999) 10614
10614. 'And Jehovah descended in the cloud and stood with him there' means the outward form that the Word takes, in which the Divine is present. This is clear from the meaning of 'the cloud' as the literal and so the outward sense of the Word, dealt with in the Preface to Genesis 18, and 4060, 4391, 5922, 6343(end), 6752, 8106, 8781, 9430, 10574; and from the meaning of 'standing with Moses there', when it refers to what Jehovah did, as the Divine present within it. The reason why Jehovah appeared to Moses in the cloud is that in the present chapter Moses represents the outward form taken by the Word that is receptive of what is inward, see above in 10607; for the Lord appears to everyone in a way suited to the kind of person he is, 6832, 8814, 8819, 9434, 10551.
[2] Something brief must be stated here to explain what an outward form receptive of that which is inward is, and what an outward form unreceptive of that which is inward is. Within the Word there is an outward sense, there is an inward sense, and there is an inmost sense. The nature of the Word in its outward sense is as it is seen to be in the literal statements. This sense is natural because it is suited to what people in the world can grasp, for people here think on a natural level. The Word in its inward sense however is spiritual because it is suited to the understanding of angels in the Lord's spiritual kingdom; for the angels there think on a spiritual level. But the Word in its inmost sense is celestial because it is suited to the perception of angels in the Lord's celestial kingdom; for the angels there think on a level above the spiritual. Since the Word is like this it follows that one exists within another in the same order - the inmost within the inward, and the inward within the outward. As a result of this all things are connected together, and influx takes place in conformity with that connection; and they also derive their ongoing existence one from another. From all this it is evident that the inner things exist in order within what is outward in much the same way as what is prior exists within what is posterior, sequentially, or as the end exists within the cause and the cause within the effect, or - in the case of the human being - as the will exists within thought and thought within speech.
[3] When therefore the character of a person is such that in his own mind he sees the holiness within the external things of the Word, the Church, and worship, then in his case the outward form taken by these contains that which is inward; for that holiness comes from an inward source since it originates in heaven. This outward form is the one that Moses represents. But when the character of a person is such that he sees none of the holiness within the external things of the Word, the Church, and worship, then in his case the outward form is separated from what is inward, as it was with the Israelite nation, see 10396(end).
Latin(1748-1756) 10614
10614. `Et descendit Jehovah in nube, et constitit cum eo ibi': quod significet externum Verbi in quo Divinum, constat ex significatione `nubis' quod sit sensus litterae Verbi, ita externum ejus, de qua in Praefatione ad Gen. xviii, et n. 4060, 4391, 5922, 6343 fin., 6752, 8106, 8781, 9430, 10574, et ex significatione `consistere cum Mosche ibi' cum de Jehovah, quod sit Divinum in illo; quod Jehovah (t)apparuerit Moschi' in nube, est quia per Moschen in hoc capite repraesentatur externum Verbi, quod recipit internum, videatur supra n. 10607, Dominus enim apparet unicuique secundum quale ejus, n. 6832, 8814, 8819, 9434, 10551. [2] Hic paucis dicetur quid sit externum quod recipit internum, et quid externum' quod non recipit {1}: in Verbo est sensus externus, est sensus internus, et est sensus intimus; Verbum in sensu externo est quale apparet in littera, is sensus est naturalis quia accommodatus est captui hominum, homines enim naturaliter cogitant; Verbum autem in sensu interno est spirituale, (x)quia accommodatus est intellectui angelorum in spirituali regno Domini, angeli enim {2}ibi spiritualiter cogitant; Verbum autem in sensu intimo est caeleste, {3}quia accommodatum est perceptioni angelorum in caelesti regno Domini, angeli enim ibi supraspiritualiter cogitant; quia Verbum tale est, sequitur quod unum in altero sit simili ordine, intimum in interno, et internum in externo; {4}inde nexus omnium, ac influxus secundum nexum, et inde subsistentia unius ex altero; ex quibus patet quod interiora ordine sint in externo, simili ratione {5}qua prius est in posteriore successive, aut finis in causa, et causa in effectu, seu sicut apud hominem voluntas in cogitatione, et cogitatio in loquela. [3]Cum itaque homo talis est ut in externis Verbi, Ecclesiae, et cultus, percipiat sanctum intus in se, tunc apud illum est externum in quo internum,nam sanctum {6}illud est ab interno quia e caelo ; hoc externum est quod Moscheh repraesentat; at cum homo talis est, ut in {7}externo Verbi, Ecclesiae, et cultus, non percipiat sanctum internum, tunc apud illum est externum separatum ab interno; in hoc externo fuit gens Israelitica, videatur n. 10,396 fin. @1 i illud$ @2 illi IT$ @3 qui accommodatus I, quia accommodatus T$ @4 et sic quod externum contineat interiora in se$ @5 sicut$ @6 ab interno est, quia e coelo ubi internum$ @7 externis$