10702.“每逢摩西进到耶和华面前与祂说话的时候”表当来自主的内在之物流入外在之物，并且外在之物接受指示时，外在之物的状态。这从“摩西”的代表，以及“进到耶和华面前”和“说话”的含义清楚可知：“摩西”是指含有内在之物的外在之物（参看10694节）；“进到耶和华面前”是指当主流入外在之物时，这外在之物的状态，如下文所述；“说话”是指指示（参看10280节提到的地方）。至于“每逢摩西进到耶和华面前”表示当内在之物流入外在之物时的外在之物，情况是这样：就教会、敬拜和圣言的事物而言，人们有两种状态。有些人转向主，从而转向天堂；而有些人转向自己和世界。那些转向主或天堂的人接受来自那里的流注，并被光照，因此拥有感知真理的能力在自己里面；这种流注从主经由内在之物进入外在之物。这就是此处“进到耶和华面前”所表示的。但那些转向自己和世界的人无法接受来自主或天堂的任何流注，从而无法被光照，没有感知真理的能力。因为关注自我使得世界流入，这种流注要么完全摧毁、要么驱逐、要么扭曲来自天堂的任何事物。因此，就教会、敬拜和圣言的一切事物而言，这些人陷入幽暗。这就是“摩西脸前的帕子”所表示的。此外，一个人的内层实际上照着他的爱转动，或说将脸转向他所爱的事物。那些爱主之人的内层转向主或天堂，因而在一个内在方向上；而那些爱自己之人的内层转向世界，因而在一个外在方向上。转向主意味着被主自己转动，因为没有人能凭自己的努力提升自己的内层。而转向自己意味着被地狱转动；当这种情况发生时，属于内在人的事物就被关闭，以防止此人事奉两个主人。
Potts(1905-1910) 10702
10702. And when Moses entered in before Jehovah to speak with Him. That this signifies the state of the external when the internal from the Lord flowed in and this external received information, is evident from the representation of Moses, as being that external in which is the internal (see n. 10694); from the signification of "entering in before Jehovah," as being the state of this external when the Lord flows in (of which below); and from the signification of "speaking," as being information (see at the places cited in n. 10280). With the external when the internal flows into it, which is signified by "when Moses entered in before Jehovah," the case is this. There are two states with men in respect to the things of the church, of worship, and of the Word. Some turn themselves to the Lord, thus to heaven; but some turn to themselves and the world. Those who turn themselves to the Lord or to heaven receive influx from thence, and are in enlightenment, and thus are inwardly in the perception of truth. This influx takes place from the Lord through the internal into the external. This is here signified by "entering in before Jehovah." But those who turn to themselves and the world cannot receive any influx from the Lord or from heaven, thus cannot be in any enlightenment and perception of truth; for by looking to self the world flows in, and completely extinguishes, or repels, or perverts whatsoever comes from heaven. Consequently they are in thick darkness in respect to all things of the church, of worship, and of the Word. This is signified by "the veil before Moses' faces." Moreover, the interiors of a man actually turn themselves in accordance with his loves. With those who love the Lord, the interiors turn themselves to the Lord or heaven, thus inwardly; but with those who love themselves they turn to the world, thus outwardly. To turn one's self to the Lord is to be turned by the Lord Himself, for a man cannot elevate his interiors from himself. But to turn one's self to self is to be turned by hell, and when this is done, then, in order to prevent the man from serving two masters, the things of the internal man are closed.
Elliott(1983-1999) 10702
10702. 'And whenever Moses went in before Jehovah to talk to Him' means the state of what was outward when what was inward from the Lord flowed into it and it received instructions. This is clear from the representation of 'Moses' as what is outward containing what is inward, dealt with in 10694; from the meaning of 'going in before Jehovah' as the state of this when the Lord flows into it, dealt with below; and from the meaning of 'talking' as instructions, dealt with in the places referred to in 10280. The situation with what is outward when what is inward flows into it, meant by 'whenever Moses went in before Jehovah', is as follows: There are with people two states so far as things of the Church, worship, and the Word are concerned. There are some who turn themselves to the Lord, thus to heaven, and some who turn to self and to the world. Those who turn to the Lord or heaven receive the influence from there, become enlightened, and for that reason have the ability within themselves to perceive truth; and this influence comes from the Lord by way of what is inward into what is outward. This is what 'going in before Jehovah' serves to mean here. But people who turn to self and to the world cannot receive any influence from the Lord or heaven, and so they are unenlightened and have no ability to perceive truth. For self-regard causes the world to be the influence, and this either completely destroys, or drives back, or perverts whatever comes from heaven. Consequently these people are in thick darkness so far as all things of the Church, worship, and the Word are concerned. This is what 'the veil before Moses' face' serves to mean. The interiors of a person also actually turn to face the things he loves. The interiors of those who love the Lord turn to the Lord or heaven, thus in an inward direction; those who love themselves turn to the world, thus in an outward direction. Turning to the Lord implies being turned by the Lord Himself, for no one can raise his interiors by his own efforts. But turning to self implies being turned by hell; and when this happens the things belonging to the internal man are closed, to prevent the person from serving two masters.
Latin(1748-1756) 10702
10702. `Et in intrando Mosche coram Jehovah ad loquendum cum Ipso': quod significet statum externi cum influeret internum a Domino et reciperet informationem, constat ex (x)repraesentatione `Moschis' quod sit externum in quo internum, de qua n. 10694, ex significatione `intrare coram Jehovah' quod sit status ejus cum influit Dominus, de qua sequitur, et ex significatione `loqui' quod sit informatio, de qua in locis citatis n. (x)10280. Cum externo cum in id influit internum, quod significatur per `in intrando Mosche coram Jehovah,' ita se habet: apud homines sunt bini status quoad illa quae Ecclesiae, cultus, et Verbi sunt; quidam se vertunt ad Dominum ita ad caelum, quidam autem {1}ad seipsos et ad mundum; qui se vertunt ad Dominum {2}seu ad caelum, illi recipiunt influxum inde, ac in illustratione sunt, et sic in perceptione veri intus in se; influxus ille fit a Domino per internum in externum; hoc significatur hic per `intrare coram Jehovah'; qui autem se vertunt {3}ad seipsos et ad mundum, illi nullum {4}a Domino seu e caelo influxum recipere possunt, ita non in aliqua illustratione et perceptione veri esse, influit enim mundus ex aspectu sui,et prorsus exstinguit, {5}vel repellit, vel pervertit quicquid e caelo venit; inde in caligine sunt de omnibus quae Ecclesiae, cultus, et Verbi sunt; hoc significatur per `velamen {6}ante facies Moschis'; interiora hominis etiam actualiter se vertunt secundum amores; qui amant Dominum, {7}illorum interiora se vertunt ad Dominum seu caelum, ita introrsum, qui amant semet illi se vertunt ad mundum, ita extrorsum; vertere se ad Dominum est verti ab Ipso Domino, nam homo ex se non elevare qua interiora {8}potest, at vertere se ad semet est verti ab inferno; et cum hoc fit, tunc illa quae interni hominis sunt clauduntur ne homo serviat duobus dominis. @1 ad mundum et ad seipsos$ @2 et$ @3 ad mundum et ad semet$ @4 e coelo et a Dominum (Domino intended)$ @5 vel pervertit, vel repellit$ @6 super$ @7 vertunt se ad Ipsum et ad coelum, qui autem amant semet, illi vertunt se ad horum autem deorsum seu extrorsum horum autem deorsum seu extrorsum$ @8 nequit; et$