10683.“因为我是按这话与你和以色列立约的”表通过这些真理而与那些处于外在和内在敬拜的人结合。这从“按这话”、“立约”和“以色列”的含义，以及“摩西”的代表清楚可知：“按这话”是指通过这些要遵守的首要真理，如前所述（10682节）；“立约”是指结合（665，666，1023，1038，1864，1996，2003，2021，6804，8767，8778节）；“摩西”，经上说约就是与他和以色列立的，是指圣言、教会和敬拜的外在形式，这外在形式含有内在之物在里面（10563，10571，10607，10614节）；“以色列”是指教会和敬拜的内在（4286，4292，4570，6426节）。这解释了为何经上说约是与摩西和以色列立的。经上并没有说“与以色列人”立约，因为在本章和前一章，“以色列人”都表示那些对没有内在之物的教会、敬拜和圣言的外在感兴趣的人（10454-10457，10461，10498，10549-10551，10570，10575，10629节）。
在此必须简要说明，什么叫圣言、教会和敬拜的内在；什么叫含有内在之物在里面的它们的外在；什么叫没有内在之物的外在。如果人们为了真理本身的缘故，出于一种内在情感，因而出于属灵情感而喜欢实行真理，那么他们所遵守的，就是圣言、教会和敬拜的内在。如果人们为了真理本身的缘故，出于一种外在情感，因而出于属世情感而喜欢真理，那么他们所遵守的，就是含有内在之物在里面的它们的外在。后一种人是教会的外在成员，而前一种人是教会的内在成员；因为每个教会都有内在成员和外在成员。但那些处于没有内在之物的外在敬拜的人不是为了真理本身的缘故，而是为了世上的利益而喜欢真理；因此，他们若不是为了自己的利益，或是为了让别人看到，就不喜欢实行真理。这些人不在教会之内，而是在教会之外。
当那些为了真理本身的缘故，出于一种内在或属灵的情感而喜欢实行真理的人听见真理时，他们就感到欣喜，并思想当如何照之生活。但录那些为了真理本身的缘故，出于一种外在或属世的情感而喜欢真理的人听见真理时，他们也感到欣喜，但不会思想当如何照之生活，尽管他们没有意识到一种来自内在源头的流注会促使他们去过这样一种生活。然而，那些为了世上的利益而喜欢真理的人不会思想当如何生活；他们也不接受来自一个内在源头的任何流注。他们只是将真理交付记忆，以便能谈论它们。
那些为了真理本身的缘故而喜欢实行真理的人是爱主的，因为真理来自主，主通过他们意愿并实行真理而使得真理成为良善，从而使得真理成为一个人生命的一部分。因为真理在进入一个人的意愿之前，不会成为他生命的一部分。它在其意愿中的存在从以下事实可以得知并被发觉，即：此人实行真理；尤其这一事实：他喜欢实行真理；因为一个人意愿真理到何等程度，他就喜欢真理到何等程度。
主在马太福音中是如此描述为了真理本身的缘故，并为了照之生活而喜欢真理：
接待你们的，就是接待我；接待我的，就是接待那差我来的。人因为先知的名接待先知，必得先知的赏赐；人因为义人的名接待义人，必得义人的赏赐。无论何人，因为门徒的名，只把一杯凉水给这小子里的一个喝，我实在告诉你们，这人决失不了他的赏赐。（马太福音10:40-42）
人若不了解圣言的内义，不可能知道“因为先知的名接待先知，因为义人的名接待义人，因为门徒的名接待主的门徒”表示什么，也不知道这些人将照着接待而得赏赐这句话是什么意思。没有内义，谁知道因别人的名而接待他表示什么呢？
但那些熟悉内义的人不会关注人，只关注这个人所表示的事物，因而不会关注一个门徒或先知，而是关注门徒和先知所表示的事物。就内义而言，“门徒”表示在生活中所实践的真理；“先知”表示教义的真理；“因某人的名”表示由于他的品性。由此明显可知主说的这些话表示什么，即：那些为了真理本身的缘故而喜欢真理的人，和那些为了真理本身的缘故而喜欢实行真理的人是爱主的，并将天堂接入到自己里面；因为主所赋予的赏赐就是为了真理的缘故而对真理的情感，为了真理的缘故而对真理的情感就含有天堂在里面。
“门徒”表示整体上爱和信的一切，因而具体地表示那些被主引导的人（可参看3488，3858e，6397节）；“先知”表示教义的真理（2534，7269节）；“名”表示品性或本质（144，145，1896，2009，2724，6674，9310节）；“赏赐”表示对真理和良善的一种情感（3956，6388节）；对一个人的观念在内义上会转化为对某种事物的观念（5225，5287，5434，8343，8985，9007，10282节）；为了真理本身的缘故而实行真理就是爱主（10336节）。
Potts(1905-1910) 10683
10683. Because upon the mouth of these words I make a covenant with thee and with Israel. That this signifies that by means of them there is conjunction with those who are in external and internal worship, is evident from the signification of "upon the mouth of these words," as being by means of those primary truths which are to be observed (of which above, n. 10682); from the signification of "making a covenant," as being conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778); from the representation of Moses, with whom, and with Israel, it is said that the covenant is made, as being that external of the Word, of the church, and of worship in which there is what is internal (n. 10563, 10571, 10607, 10614); and from the signification of "Israel," as being the internal of the church and of worship (n. 4286, 4292, 4570, 6426). It is from this that it is said that the covenant is made "with Moses and with Israel," and not with "the sons of Israel," for by "the sons of Israel" in this chapter and in the preceding one are meant those who are in the external of the church, of worship, and of the Word without what is internal (n. 10454-10457, 10461, 10498, 10549-10551, 10570, 10575, 10629). [2] It shall here be briefly stated what the internal of the Word, of the church, and of worship is; what is the external of them in which there is what is internal; and what is the external without what is internal. In the internal of the Word, of the church, and of worship, are those who love to do truth for the sake of truth from internal affection, thus from spiritual affection. In the external of them in which there is what is internal, are those who love truth for the sake of truth; but from external affection, thus from natural affection. These latter are men of the external church; but the former are of the internal church; for in every church there are internal men and there are external men. But those who are in external worship without what is internal, do not love truth for the sake of truth, but for the sake of profit in the world; thus they do not love to do truths except for the sake of themselves, or in order that they may be seen. These are not within the church, but are outside of it. [3] When those who love to do truth for the sake of truth from internal or spiritual affection hear truths, they rejoice, and think about a life in accordance with them. But when those who love truth for the sake of truth from external or natural affection hear truth, they also rejoice; but they do not think about a life in accordance with it; nevertheless unknown to them it flows in from the internal. But those who love truth for the sake of profit in the world think nothing about the life, neither does anything flow in from the internal, for they make truths to be things of memory only, to the end that they may speak of them. [4] Those who love to do truth for the sake of truth, love the Lord, because truth is from the Lord, and the Lord causes it to become good through their willing and doing it, so that it becomes of the life with the man; for truth does not become of the life until it enters the will. That which is in the will can be known and perceived from the fact that the man does it, and still more from his loving to do it, for insofar as a man wills truth, so far he loves it. [5] To love truth for the sake of truth, and for the sake of living according to it, is thus described by the Lord in Matthew:
Whosoever receiveth you receiveth Me; and he that receiveth Me receiveth Him that sent Me. Whosoever receiveth a prophet in the name of a prophet shall receive a prophet's reward; and whosoever receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. Yea, whosoever shall give to drink unto one of these little ones a drink of cold water only, in the name of a disciple, verily I say unto you, he shall not lose his reward (Matt. 10:40-42). A person not acquainted with the internal sense of the Word cannot know what is signified by "receiving a prophet in the name of a prophet, a righteous man in the name of a righteous man, and a disciple of the Lord in the name of a disciple," and that these will receive a reward according to the reception. For without this sense, who knows what is signified by "receiving anyone in his name?" [6] But those who are in the internal sense do not attend to the person, but to the thing which the person signifies, thus not to a disciple or a prophet, but to the things which a disciple and a prophet signify. In the internal sense a "disciple" signifies the truth of life; and a "prophet" signifies the truth of doctrine; "in the name of" anyone, signifies on account of his quality. From this it is evident what is signified by these words of the Lord, namely, that those who love truth for the sake of truth, and who love to do truth for the sake of truth, love the Lord and receive heaven into themselves; for the reward which is from the Lord is the affection of truth for the sake of truth; and heaven is in the affection of truth for the sake of truth. [7] (That "disciples" denote all things of love and of faith in the complex, thus specifically those who are led by the Lord, may be seen in n. 3488, 3858, 6397; that a "prophet" denotes the truth of doctrine, n. 2534, 7269; that "name" denotes quality, n. 144, 145, 1896, 2009, 2724, 6674, 9310; that "reward" denotes the affection of truth and good, n. 3956, 6388; that in the internal sense a person is turned into the idea of a thing, n. 5225, 5287, 5434, 8343, 8985, 9007, 10282; and that to do truth for the sake of truth is to love the Lord, n. 10336.)
Elliott(1983-1999) 10683
10683. 'For in accordance with these words I make a covenant with you and with Israel' means being joined through these truths to those whose worship is outward and inward. This is clear from the meaning of 'in accordance with these words' as through these leading truths that were to be adhered to, dealt with above in 10682; from the meaning of 'making a covenant' as being joined together, dealt with in 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778; from the representation of 'Moses', with whom and with Israel, it is said, a covenant is being made, as the outward form taken by the Word, the Church, and worship, that has what is inward in it, dealt with in 10563, 10571, 10607, 10614; and from the meaning of 'Israel' as the inward aspect of the Church and worship, dealt with in 4286, 4292, 4570, 6426. This explains why the covenant is said to be made with Moses and with Israel. It does not say 'with the children of Israel' because in the present chapter and the previous chapter 'the children of Israel' is used to mean those who are interested in the outward aspect of the Church, worship, and the Word without the inward, see 10454-10457, 10461, 10498, 10549-10551, 10570, 10575, 10629.
[2] A brief statement must be made here of what the inward aspect of the Word, the Church, and worship is; what the outward aspect of these that has the inward within it is; and what the outward aspect devoid of the inward is. The inward aspect of the Word, the Church, and worship is what people adhere to if they love to do the truth for its own sake because of an inward and thus spiritual affection. The outward aspect of these that has the inward within it is what people adhere to if they love truth for its own sake because of an outward and thus natural affection. These are external members of the Church, whereas the former are internal; for in every Church there are internal members and external ones. But people's worship is outward devoid of what is inward if they do not love truth for its own sake but for the sake of gain in the world, thus do not love to do truths except for their own benefit or to be seen by others. These people are not within but outside the Church.
[3] When people who love to do the truth for its own sake because of an inward or spiritual affection hear truths, they rejoice and think about the way to live in accord with them. But when those who love truth for its own sake because of an outward or natural affection hear the truth, they too rejoice but do not think about the way to live in accord with them, though without their awareness an influence from an inner source moves them to lead such a life. Those however who love truth for the sake of gain in the world do not think about the way to live; nor do they receive any influence from an inner source. They do no more than commit truths to memory, to the end that they can talk about them.
[4] Those who love to do truth for its own sake love the Lord; for truth comes from the Lord, and the Lord causes it to become good through the willing and doing of it, thus causes it to become part of a person's life. For truth does not become part of a person's life until it passes into his will. Its presence in his will can be known about from and detected in the fact that he does it, and still more in the fact that he loves to do it; for to the extent that a person wills truth he loves it.
[5] Loving truth for its own sake and for the sake of leading a life in accord with it is described by the Lord in the following way in Matthew,
Whoever welcomes you welcomes Me; but he who welcomes Me welcomes Him who sent Me. Whoever welcomes a prophet in the name of a prophet will receive a prophet's reward; and whoever welcomes a righteous person in a righteous person's name will receive a righteous person's reward. Indeed whoever gives one of these little ones a cup of water only in the name of a disciple, truly I say to you, he will not lose his reward. Matt 10:40-42.
Anyone unacquainted with the internal sense of the Word cannot know what welcoming a prophet in the name of a prophet, a righteous person in a righteous person's name, and the Lord's disciple in the name of a disciple means, nor what the declaration that those who welcome these will receive a reward in keeping with that welcome means. Without the internal sense does anyone know what welcoming another in that person's name means?
[6] But those acquainted with the internal sense pay no attention to the person, only to the reality meant by the person, so that their attention is not focused on a disciple or a prophet but on the realities meant by disciple and prophet. In the internal sense 'disciple' means truth practised in life, but 'prophet' truth upheld by doctrine; and 'in the name of anyone' means on account of his character. From all this it is evident what those words spoken by the Lord mean, namely that those who love truth for its own sake, and those who love to do the truth for its own sake, love the Lord and receive heaven into themselves; for the reward which the Lord imparts is the affection for truth for truth's sake, and the affection for truth for truth's sake holds heaven within it.
[7] By 'disciples' all aspects of love and faith in their entirety are meant, thus in particular those who are led by the Lord, see 3488, 3858(end), 6397. 'Prophet' means truth upheld by doctrine, 2534, 7269. 'Name' means character or essential nature, 144, 145, 1896, 2009, 2724, 6674, 9310. 'Reward' means an affection for truth and good, 3956, 6388. The idea of a person is converted in the internal sense into that of some reality, 5225, 5287, 5434, 8343, 8985, 9007, 10282. Doing the truth for its own sake constitutes loving the Lord, 10336.
Latin(1748-1756) 10683
10683. `Quia super ore verborum illorum pango cum te foedus, et cum Israele': quod significet quod per illa conjunctio cum illis qui in cultu externo et interno, constat ex significatione `super ore verborum illorum' quod sit per primaria illa vera quae observanda, de qua supra n. 10682, ex significatione pangere `foedus' quod sit conjunctio, de qua n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, ex repraesentatione `Moschis' cum quo et cum Israele dicitur quod {1}pangatur foedus, quod sit externum Verbi, Ecclesiae, et cultus, {2}in quo internum, de qua n. 10563, 10571, 10607, 10614, et ex significatione `Israelis' quod sit internum Ecclesiae et {3} cultus, de qua n. 4286, 4292, 4570, 6426; inde est quod dicatur quod foedus pangatur cum Mosche et cum Israele, et non cum filiis Israelis, nam per filios Israelis in hoc et in Praecedente capite intelliguntur qui in externo Ecclesiae, {4} cultus, et Verbi absque interno sunt, videatur n 10454-10457, 10461, 10498, (x)10549-10551, 10570, 10575, 10629. [2] Hic paucis dicetur quid internum Verbi, Ecclesiae, et cultus, quid externum eorum in quo internum, et quid externum absque interno: in interno {5}Verbi, Ecclesiae, et cultus sunt illi qui amant facere verum propter verum ex affectione interna, ita ex affectione spirituali; in (t)externo eorum in quo internum sunt illi qui amant verum propter verum, sed ex affectione externa, ita ex affectione naturali; hi sunt externae Ecclesiae homines, illi autem internae, nam in omni Ecclesia sunt homines interni et sunt externi; at qui in cultu externo absque interno sunt, illi amant verum non propter verum sed propter lucra in mundo, ita non amant facere vera nisi propter se, aut ut videantur; hi non sunt intra Ecclesiam sed extra illam. [3] Qui amant facere verum propter verum ex affectione interna seu spirituali, illi cum audiunt {6}vera, gaudent, et cogitant {7} de vita secundum {8}illa; at qui amant verum propter verum ex affectione externa seu naturali, illi cum audiunt verum, etiam gaudent, sed non cogitant de vita secundum id, influit {9}usque illis insciis ex interno; qui autem amant verum propter lucra in mundo, illi nihil cogitant de vita nec aliquid ab interno influit, solum faciunt ut vera sint res memoriae, ob finem ut {10}loquantur de illis. [4] Qui amant facere verum propter verum, illi amant Dominum, quoniam verum est a Domino, et Dominus facit ut id fiat bonum per velle et facere illud, ita ut fiat vitae apud hominem, nam verum non prius fit vitae {11} quam cum intrat voluntatem {12}; quod in voluntate {12} sit, {13}sciri et percipi potest ex eo quod faciat id, et adhuc magis {14}quod amet facere id, nam quantum homo vult verum tantum amat id. [5] Amare verum propter verum et propter vivere secundum id, ita describitur a Domino, apud Matthaeum, Quisquis suscipit vos, Me suscipit, qui autem Me suscipit, suscipit Ipsum Qui misit Me; quisquis prophetam suscipit in nomine prophetae, mercedem prophetae accipiet, et quisquis suscipit justum in nomine justi, mercedem justi accipiet; immo quisquis potaverit unum parvorum horum potu aquae tantum in nomine discipuli, amen dico vobis, non perdet mercedem suam, x 40-42;qui non sensum internum Verbi novit, non scire potest quid significat `suscipere prophetam in nomine prophetae,' `justum in nomine justi,' et `discipulum Domini in nomine discipuli,' et quod illi `mercedem {15}accepturi secundum {16}susceptionem'; quis scit absque illo sensu quid significat suscipere aliquem in nomine ejus? at qui in sensu interno sunt non attendunt ad personam sed ad rem quam persona significat, ita non ad discipulum nec ad prophetam sed ad {17}res quas discipulus et {18}propheta significat; `discipulus' in sensu interno significat verum vitae, `propheta' autem verum doctrinae, `in nomine alicujus' significat propter quale ejus; inde patet quid per illa Domini verba significatur, quod nempe qui (x)amant verum propter verum, et qui (x)amant facere verum propter verum, Dominum ament, et quod caelum in se recipiant, nam merces quae a Domino est affectio veri propter verum, et in affectione veri propter verum est caelum. [7] Quod `discipuli' sint omnia amoris et fidei in complexu, {19}ita in specie qui ducuntur a Domino, videatur n. 3488, 3858 fin., (x)6397, quod `propheta' sit verum doctrinae, n. 2534, 7269, quod `nomen' sit quale, n. 144, 145, 1896, 2009, 2724, 6674, 9310, quod `merces' sit affectio veri et boni, n. 3956, 6388, quod persona vertatur in ideam rei in sensu interno, n. 5225, 5287, 5434, 8343, 8985, 9007, 10282, et quod facere verum propter verum sit amare Dominum, n. 10336. @1 pangeretur$ @2 quod recipit$ @3 i inde$ @4 i et$ @5 Ecclesiae, cultus et Verbi$ @6 verum$ @7 i semper$ @8 id$ @9 tamen vita$ @10 de illis loquantur propter officium aut propter famam$ @11 i apud hominem$ @12 i ejus$ @13 patet$ @14 si amat$ @15 recepturi$ @16 receptionem$ @17 rem quam$ @18 i quam$ @19 et quod sit duci$