10632.“耶和华说，看哪，我要立一个约”表首要事物，主藉圣言与人类的结合通过这些事物实现。这从“一个约”的含义清楚可知。“一个约”是指结合（参看665，666，1023，1038，1864，1996，2003，2021，6804，8767，8778节），在此是指耶和华，也就是主藉圣言与人类的结合；因为这种结合是接下来所论述的主题。这就是意义所在，这一点也可从内义上的思路清楚看出来。因为前文论述的主题是从西乃山上制定并宣布的律法，该律法在广泛意义上表示圣言（6752，7463节）。此外，这律法也是圣言的开始，因为圣言后来被宣布，先是通过摩西宣布，后来又通过其他所有人宣布。接下来论述的主题是以色列民族，这个民族不具有圣言像在其它情况下那样在他们当中被写出来的性质。这是因为他们当中不可能建立起一个教会；而教会在哪里，圣言就在哪里。关于这些事，可参看32和33章，直到本章的阐述和说明。
但由于摩西代表这百姓坚持要耶和华在他们中间，他们要作为一个产业被接受，并因此被领进迦南地，而这一切在内在意义上表示教会将在这个人民当中建立，因而圣言要在那里写出来，而且这些要求是因为摩西的坚持才被接受的，故现在的主题是必须完全遵守的首要诫命，以便这些要求能够得到满足。这些诫命要求他们只拜主，不拜他人，并承认祂是一切良善和真理的源头；除此之外还有其它许多诫命，这些诫命构成了接下来的主题。
当说它们构成接下来的主题时，要知道，这些诫命包含在内在意义中；而代表它们，因而表示它们的那类事物则包含在外在意义，就是字义中，这一点从对本章接下来的经文的解释可以看出来。但由于耶和华与摩西所立的这约可以说表示主藉圣言与人类的结合，所以必须在此说一说这种结合的性质。在上古时代，教会成员没有圣言，只有直接的启示；通过这种启示而有一种结合。因为当直接的启示存在时，天堂就与世人结合；天堂与世人的结合构成主与世人的结合，因为主在天使当中的神性构成天堂。
当这种直接的启示消失时，这是人们背离他们所处的良善时所发生的情形，另一种启示便取而代之。这种启示是通过代表实现的，那时教会成员通过这些代表知道何为真理和良善；因此，这个教会被称为代表性教会。该教会也有一部圣言，但它只服务于这个教会。然而，当这个教会也荒废了时，这是他们开始以偶像崇拜的方式敬拜那些代表时所发生的情形，而在那些时代，教会通过代表与天堂结合；在许多地区，当他们开始把它们用于邪术时，主规定要写出一部圣言，这圣言在每一个部分，甚至每个音节上都是神性。它将由纯粹的对应构成，因而将适合所有天堂中的天使理解，同时适合世人。提供这部圣言，是为了主可以通过它而与人类结合；因为除非祂通过这样一部圣言与人类结合，否则天堂将完全离开人类，而人类也因此将不复存在。
因此，接下来论述的主题是藉由圣言的结合；一个人必须遵守的主要诫命被揭开，好叫他可以通过圣言处于这种结合。上古之人拥有直接的启示（参看2895，3432节）；关于随后取代它的代表性教会和它的圣言（2686，2897，3432，10355节）；圣言是主与人类结合所用的手段（参看10375，10452节提到的地方）。
Potts(1905-1910) 10632
10632. And He said, Behold I make a covenant. That this signifies the primary things whereby there is the conjunction of the Lord with the human race by means of the Word, is evident from the signification of a "covenant," as being conjunction (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778), here the conjunction of Jehovah, that is, of the Lord, with the human race by means of the Word; for this conjunction is the subject treated of in what now follows. That this is the case is also evident from the connection of the things in the internal sense. The subject treated of in what precedes was the law that was delivered and promulgated from Mount Sinai, by which law in an extended sense is signified the Word (n. 6752, 7463). Moreover, this law was the beginning of the Word, for the Word was promulgated afterward, first through Moses, and then through all the others. The subject next treated of was the Israelitish nation, in that it was not such that the Word could be written among them as it would otherwise have been written, because a church could not be instituted among them; and where the church is, there is the Word. (Concerning these things see what has been said and shown in chapters 32 and 33, and thus far in this chapter.) [2] But because Moses insisted that Jehovah should be in the midst of that people, and that they should be received as an inheritance, and should thus be brought into the land of Canaan; by all which things in the internal sense is signified that the church was to be instituted among that people, and thus that the Word would be written there; and because this was now granted for the reason that Moses insisted upon it, therefore now the primary precepts, which were altogether to be observed in order that this might be effected, are treated of. These primary precepts were, that the Lord alone is to be worshiped, and no other, and that acknowledgment must be made that all good and truth are from Him; besides many other things in what presently follows. It is said that they are treated of in what presently follows, but be it known that these precepts are contained in the internal sense. In the external sense, however, which is the sense of the letter, are contained such things as represent these precepts, thus which signify them, as can be seen from the explication of what follows. [3] It is said that by this covenant which Jehovah made with Moses, is signified the conjunction of the Lord with the human race by means of the Word, and therefore it shall be here told how the case is in regard to this conjunction. In the most ancient times there was not the Word, but immediate revelation before the man of the church, and thereby conjunction. For when there is immediate revelation, there is the conjunction of heaven with man. The conjunction of heaven with man is the conjunction of the Lord with him, because the Divine of the Lord with the angels makes heaven. [4] When this immediate revelation ceased, as was the case when man turned away from the good in which he had been, then another revelation succeeded, which was by means of representatives, whereby the man of the church then knew what is true and good. Hence this church was called a representative church. In this church there was also a Word, but one that was of service to this church only. But when this church also was vastated, as was the case when they began to worship idolatrously the things by means of which there was at that time the conjunction of the church with heaven; and when in some lands they began to turn them into magic, it was then provided by the Lord that a Word should be written which should be Divine in each and all things, down to every syllable; and which should consist of pure correspondences; and that in this way it might be accommodated to the perception of the angels in all the heavens, and at the same time to men; to the end that thereby there might be the conjunction of the Lord with the human race; for without conjunction by means of such a Word, heaven would have completely departed from man, and so man would have perished. [5] In what follows therefore the subject treated of is conjunction by means of the Word, and the primary precepts are disclosed which must be observed, in order that a man may be in this conjunction by means of the Word. (That the most ancient people had immediate revelation, see n. 2895, 3432; concerning the representative church that afterward succeeded, and its Word, n. 2686, 2897, 3432, 10355; and that the conjunction of the Lord with the human race is by means of the Word, at the places cited in n. 10375, 10452.)
Elliott(1983-1999) 10632
10632. 'And He said, Behold, I am making a covenant' means the chief things through which the joining of the Lord to the human race by means of the Word is brought about. This is clear from the meaning of 'a covenant' as a joining together, dealt with in 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, at this point the joining of Jehovah, that is, of the Lord, to the human race by means of the Word; for this joining together is the subject in what immediately follows. The fact that this is the meaning is also clear from the train of thought in the internal sense. For the subject in what went before was the Law which was laid down and declared from Mount Sinai. That Law serves in a broad sense to mean the Word, 6752, 7463; but also it was the beginning of the Word, for the Word was declared afterwards, first by Moses, then by all the others. The subject in what came next was the Israelite nation, who were not by nature such that the Word could be written among them as it could have been in other circumstances. This was because no Church could be established among them, and where the Church is, so is the Word. See what has been stated and shown on these matters in Chapters 32 and 33, and up to here in the present chapter.
[2] But because Moses insisted on the people's behalf that Jehovah should be in their midst and that they should be accepted as an inheritance, and should accordingly be led into the land of Canaan - all of which means in the internal sense that the Church was to be established among that people, and thus that the Word was to be written there - and because these demands were accepted on account of Moses' insistence, the subject now is the chief commandments which had to be kept fully in order that those demands might be met. These commandments required them to worship the Lord alone and no other, and to acknowledge that He was the Source of everything good and true, besides a number of other commandments that form the subject in what immediately follows.
[3] When it is said that these form the subject in what immediately follows it should be recognized that those commandments are contained in the internal sense, whereas the kinds of things that represent them, thus that serve to mean them, are what the external or literal sense contains, as will be clear from the explanation of the things stated next in this chapter of Exodus. But since this covenant which Jehovah made with Moses is said to mean the joining of the Lord to the human race by means of the Word, something must be stated here regarding the nature of such a joining together. In most ancient times members of the Church possessed no Word, only direct revelation; and through this revelation a joining together was accomplished. For when direct revelation exists heaven is joined to those in the world; and the joining of heaven to those in the world constitutes a joining of the Lord to them since that which is Divine and the Lord's among the angels constitutes heaven.
[4] When this direct revelation came to an end, which happened when people turned aside from the good which had governed them, another kind of revelation took its place. This was accomplished by means of representative signs, through which members of the Church at that time knew what was true and good; consequently this Church was called the representative Church. In that Church a Word also existed, but it served that Church alone. When however this Church too was laid waste, which happened when they began to venerate in idolatrous ways those representative signs through which the Church in those times was joined to heaven, and in many lands when they began to use them for magic, the Lord provided for a Word to be written that would be Divine in every single part, even each syllable. It would consist of pure correspondences and so would be suited to the perception of angels in all the heavens, and at the same time to people in the world. And this Word was provided to the end that through it the Lord might be joined to the human race; for unless He had been joined to them through such a Word heaven would have completely departed from mankind, who as a consequence would have ceased to exist.
[5] The subject in what follows therefore is that joining together by means of the Word; and the chief commandments which ought to be kept by a person in order that this joining by means of the Word may exist in him are opened up.
The most ancients possessed direct revelation, see 2895, 3432. Regarding the representative Church which subsequently took its place, and its Word, 2686, 2897, 3432, 10355. The Word is the means by which the Lord is joined to the human race, in the places referred to in 10375 and 10452.
Latin(1748-1756) 10632
10632. `Et dixit, Ecce Ego pangens foedus': quod significet primaria per quae conjunctio Domini cum humano genere per Verbum, constat ex significatione `foederis' quod sit conjunctio, de qua n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, hic conjunctio Jehovae, hoc est, Domini, cum humano genere per (x)Verbum, nam de illa conjunctione in nunc sequentibus agitur; quod ita sit, etiam constat (c)a serie rerum in sensu interno; actum est in praecedentibus de Lege quae lata et promulgata est e monte Sinai, per quam in lato sensu significatur (x)Verbum, n. 6752, (x)7463, {1}Lex illa etiam fuit initium Verbi, nam hoc postea promulgabatur, primum per Moschen, dein per reliquos; dein actum est de gente Israelitica, quod talis non esset ut apud illam Verbum, quale alioquin potuit, conscribi posset, quoniam apud illam non potuit Ecclesia institui, et ubi Ecclesia ibi Verbum, de quibus videantur quae in capitibus xxxii, xxxiii, et huc usque in hoc capite dicta et ostensa sunt; [2] sed quia Mosche institit pro populo quod Jehovah in medio ejus esset, et quod acceptaretur ut hereditas, et sic introduceretur in terram Canaanem, per quae omnia in sensu interno significatur quod Ecclesia apud {2}illum populum instituenda esset, et sic quod Verbum {3}ibi conscriberetur, et quia id nunc receptum est, ex causa {4} quia (t)Mosche institit, ideo nunc agitur de primariis praeceptis quae omnino observanda ut id fieri posset, quae fuerunt quod Dominus solus colendus et non alius, et quod agnoscendum quod ab Ipso omne bonum et {5} verum, praeter plura, de quibus in {6}mox sequentibus{7}. [3] Dicitur quod de illis in {6}mox sequentibus agatur, sed sciendum est quod praecepta illa contineantur in sensu interno; in sensu autem externo, qui est sensus litterae, continentur talia quae repraesentant illa, ita quae significant, ut constabit ab explicatione sequentium. Dicitur quod per hoc foedus quod Jehovah pepigit cum Mosche, significetur conjunctio Domini cum humano genere per Verbum, quapropter hic dicetur quomodo cum illa conjunctione se habet: in antiquissimis temporibus non fuit Verbum sed immediata revelatio {8}coram homine Ecclesiae, et per illam conjunctio; nam cum immediata revelatio est, tunc est conjunctio caeli cum homine; conjunctio caeli cum homine est conjunctio Domini cum illo, quoniam Divinum Domini apud angelos facit caelum. [4] Cum immediata haec revelatio desiit, quod factum cum homo deflexit a bono in quo fuerat, tunc revelatio alia successit, quae fuit per repraesentativa, per quae homo Ecclesiae tunc scivit {9} quid verum et bonum, {10}inde Ecclesia illa vocabatur Ecclesia repraesentativa; in illa Ecclesia etiam fuit Verbum, sed quod (t)solum inserviebat illi Ecclesiae. Verum cum haec Ecclesia etiam vastata est, quod factum quia coeperunt repraesentativa illa per quae conjunctio Ecclesiae tunc fuit cum caelo, idololatrice colere, ac in pluribus terris vertere in magica, tunc provisum est a Domino ut Verbum conscriberetur quod Divinum esset in omnibus et singulis, etiam quoad unamquamvis voculam, et quod constaret ex meris correspondentiis, et quod sic (x)accommodatum esset {11}perceptioni angelorum in omnibus caelis, cum simul hominibus; ob causam ut per id conjunctio esset Domini cum humano genere, nam absque conjunctione per tale Verbum, caelum prorsus recessisset ab homine, et sic homo periisset. [5] In Sequentibus itaque agitur de conjunctione illa per Verbum, et aperiuntur primaria praecepta quae observanda, ut homo sit in conjunctione per Verbum. Quod antiquissimis fuerit revelatio immediata, videatur n. 2895, 3432, de Ecclesia repraesentativa quae postea successit, et de ejus Verbo, n. 2686, 2897, 3432, 10355, et quod conjunctio Domini cum humano genere sit per Verbum, in locis citatis n. 10375 et n. 10452. @1 quod etiam postea promulgatum est, ac$ @2 illam$ @3 d ibi i apud illam$ @4 i, ut supra dictum,$ @5 i omne$ @6 nunc$ @7 i agitur$ @8 cum$ @9 i e coelo$ @10 i tum quid rectum et justum,$ @11 angelis omnium coelorum$