. And he was there with Jehovah forty days and forty nights. That this signifies temptations before there is any internal of the church, of worship, and of the Word, is evident from the signification of "forty days and forty nights," when said of the church with man, as being states of temptation (n. 730, 862, 2272, 2273, 8098). That it signifies before there is any internal of the church, of worship, and of the Word, is because the internal which is called the internal man is opened and given to man by means of temptations. Hence it is that everyone who is being regenerated undergoes temptations. The reason why the internal is opened and given by means of temptations, is that when a man is in temptations (which are combats against evils and falsities), the Lord flows in from within, and fights for him; as the man may know from the fact that when he is in temptations he resists inwardly, for unless he resisted inwardly he would not conquer, but would yield. This interior resistance does not come to the notice of the man at the time, because when he is in temptations he is in obscurity, from the evil and from the falsities of evil which are assailing him; but after the temptations, it is noticed by those who are in the perception of truth. For the things which are introduced by the Lord into the internal of man are unknown to him while he lives in the world, because at that time he thinks in the external or natural man, and not perceptibly in the internal man until he comes into the other life. Nevertheless when he has overcome in temptations he ought to know and acknowledge that he himself has not fought, but the Lord for him.
. He did not eat bread, and he did not drink water. That this signifies meanwhile there is no appropriation of the good of love and truth of faith, is evident from the signification of "bread," as being the good of love (n. 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 8410, 9545); from the signification of "water," as being the truth of faith (n. 10238); that by "bread and water" in the Word are meant in general all goods and truths, (n. 9323); from the signification of "eating," as being the conjunction and appropriation of good (n. 2187, 2343, 3168, 3513, 3596, 4745, 5643, 8001); and from the signification of "drinking," as being the reception and appropriation of truth (n. 3069, 3089, 3168, 8562). The case herein is this. When a man in temptations, the goods of love and truths of faith are not appropriated to him then, but after the temptations. For while the temptations last, the evils and the falsities of evil in the man are excited on the one side, and the goods and the truths of good that are in him are excited on the other. Hence he is in a turbulent state, in which the internal is opened. But the temptations are followed by serenity; and in this state goods and the truths of good are introduced by the Lord into the internal that has now been opened. From this it is evident what is meant by there being no appropriation of the good of love and truth of faith while the temptations last, which is signified by Moses "not eating bread, and not drinking water for forty days and forty nights."
. And he wrote upon the tables the words of the covenant. That this signifies the Word, through which there is the conjunction of heaven with man, is evident from the signification of "the tables" upon which the Law was written, as being the Word (n. 9416, 10375, 10376, 10453, 10461); and from the signification of a "covenant," as being conjunction (n. 10632). The reason why the conjunction of heaven with man is signified, is that the Word has been written wholly by correspondences, and consequently is of such a nature as to conjoin heaven with man. For heaven is in the internal sense of the Word; and the external sense corresponds to the internal sense; and therefore when the Word is being read by a man, the angels who are with him perceive it in the spiritual sense, which is the internal sense; and the result is an influx of what is holy from the angels, which effects the conjunction. It was for this end that a Word of this nature was given. That by means of the Word there is a conjunction of the Lord, thus of heaven, with man, (n. 10375). What the correspondences are by which the Word was written, has been shown in the explications throughout.
. The ten words. That this signifies all Divine truths therein, is evident from the signification of "ten," as being all (n. 4638); and from the signification of "words," as being Divine truths (n. 9987). From this it is that the commandments written on those tables were ten in number.
. And it was, as Moses went down from Mount Sinai. That this signifies influx of the internal into the external of the Word, of the church, and of worship, is evident from the signification of "going down," when said of Moses, by whom is represented that external of the Word in which is the internal, as being the influx of the Lord through the internal of the Word into its external. That this is signified by "going down" (n. 5406); from the representation of Moses, as being that external of the Word, of the church, and of worship in which is the internal (n. 10563, 10571, 10607, 10614); and from the signification of "Mount Sinai," as being heaven where is the Lord and whence comes the Law or Word (n. 9420).
. And the two tables of the Testimony in Moses‘ hand. That this signifies a representative of the Word, is evident from the signification of "the two tables of the Testimony," as being the Law in the whole complex, thus the Word (n. 10687); and from the signification of "in the hand of Moses," as being a representative of the Word. That Moses represented the Word (n. 9372). For this reason the tables were in his hand, by which, as a sign of the representation, was signified the Word.
. That Moses knew not that the skin of his faces shone when he spake with Him. That this signifies the internal of the Word shining forth in its external without the external perceiving it, is evident from the representation of Moses, as being that external of the Word in which is the internal (n. 10563, 10571, 10607, 10614); from the signification of "knowing not," as being not to perceive; from the signification of "shining," as being to shine forth, for the shining of the skin of Moses’ faces was from a shining forth from within; from the signification of "the shining," as being what is external of truth and of good (n. 3540, 5554, 8980); and from the signification of "the faces," as being the interiors (n. 9546); thus by the "shining of the skin of the faces" is signified the shining forth of the interiors in the external, here in the external of the Word which is the sense of its letter, because by Moses is represented that external of the Word in which is the internal; and from the signification of "speaking," as being influx. That when said of Jehovah "to speak" denotes influx, (n. 2951, 5743, 5797, 7270, 8128, 8660). From this it is evident that by "Moses knowing not that the skin of his faces shone when he spake with Him"‘ is signified the internal of the Word shining forth in its external without the external perceiving it. Be it known that by the shining forth of the interiors of the Word in the external is meant the internal sense in the external; for the internal sense continually shows itself and shines in the external, but is noticed by those only who are in internal things; and it is not perceived by those who are in that external in which is an internal, as are those who are called men of the external church; nevertheless, unknown to them, it is present, and affects them. Who those are that are in the internal of the Word, of the church, and of worship; and who those are that are in the external in which is the internal, (n. 10683). But those who are in the external that is devoid of the internal, as was the Israelitish nation, cannot endure anything whatever of the internal, or of its light in the external; and therefore it is said of them below that they were afraid to come near unto Moses; and that when Moses spake with them he put a veil on his faces. The reason why the internal sense shines, is that Divine truth is there, such as there is in the heavens, and the Divine truth that proceeds from the Lord appears to the angels as light, and moreover is the light of heaven (n. 9548, 9684).
. And Aaron and all the sons of Israel saw Moses. That this signifies a noticing by those who are in the external things of the church, of worship, and of the Word without the internal things, is evident from the signification of "seeing," as being to notice (n. 2150, 3764, 4567, 4723, 5400); and from the representation of Aaron and of the sons of Israel in this and the two preceding chapters, as being those who are in the external things of the church, of worship, and of the Word without the internal things. As regards Aaron, (n. 10397); and as regards the sons of Israel, (n. 9380, 10396, 10397, 10454-10457, 10461-10466, 10492, 10498, 10500, 10526, 10531, 10533, 10535, 10549-10551, 10566, 10570, 10575, 10603, 10629, 10632).
. And behold the skin of his faces shone. That this signifies that the internal shines forth through the external, is evident from what has been unfolded just above (n. 10691).
. And they feared to come near unto him. That this signifies that they could not endure the external of the church, of worship, and of the Word when it was of this nature, is evident from the signification of "fearing to come near," as being not to endure, for those who cannot endure interior things are afraid to come near; and from the representation of Moses, as being that external of the Word, of the church, and of worship in which is the internal (n. 10563, 10571, 10607, 10614). The case herein is this. Those who are only in the externals of the church, of worship, and of the Word without the internal, can not endure interior things. The reason is that those who are in external things without what is internal are in the love of self and of the world; and from this are in a light which is called natural light. But those who are in the externals and at the same time in the internals of the church, of worship, and of the Word are in love toward the neighbor and in love to the Lord, and from this are in the light of heaven. As these loves are opposites, and consequently the lights also, therefore the one cannot endure the other; for when heavenly love (which is love to the Lord and love toward the neighbor) inflows into earthly loves (which are the loves of self and of the world), it induces agonies like those of death; and when heavenly light inflows into the light of the world, it induces thick darkness and a consequent stupor. From this it is that what is external without what is internal cannot endure the external while the internal is in it. As the Jewish nation was of this character, they could not endure to hear of the Lord, of love to Him, and of faith in Him, which are the interior things of the Word, of the church, and of worship. These then are the things which are signified by the sons of Israel fearing to come near unto Moses, because the skin of his faces shone. What is signified by "the skin of Moses’ faces (n. 10691).
. And Moses called into them. That this signifies the approach of that nation to what is external, is evident from the signification of "calling unto them," as being the approach of that nation, for he who is called approaches; and from the representation of Moses, as being that external of the Word in which is the internal, on which subject (n. 10694).
. And Aaron and all the princes in the assemblage returned unto him. That this signifies the chief of those who were in external things without internal things, and yet represented internal things, is evident from the representation of Aaron and of the princes in the assemblage, as being the chief ones who were in external things without what is internal; for Aaron was their head, and the princes were leaders. That Aaron denotes the external without the internal, (n. 10397); and that "princes" denote the chief ones, (n. 1482, 2089, 5044). That those are meant who represented internal things, may be seen just below (n. 10698).
. And afterward all the sons of Israel came near. That this signifies all who were in external things without what is internal and yet represented internal things, is evident from the representation of the sons of Israel, as being those who are in external things without what is internal (n. 10692). That it also signifies those who represented internal things, is because Moses obtained permission for the church to be represented among that nation, although they were of such a character that no church could be instituted among them. For there can be no church among those who are in external things without what is internal, because the church is in the internal of man, and not in the external without this; for man‘s communication with heaven and with the Lord is through the internal. When there is no internal, that is, when it has been closed, there is then communication with hell. But although the sons of Israel were of such a character that no communication of heaven with them was possible through the internal, nevertheless they could represent such things as were of the church and of heaven, which is effected solely by means of external things to which internal things correspond, and for this reason they were received. That with that nation there was not a church, but only the representative of a church, (n. 9320, 10396); and that communication with heaven was effected by means of external things that represented internal things, (n. 9320, 10396, 10492, 10500, 10549-10551, 10570, 10575, 10602, 10629).
. And he commanded them all things that Jehovah had spoken with him in Mount Sinai. That this signifies a command concerning the primary truths which were to be represented, as revealed from heaven, is evident from the signification of "commanding," when by Jehovah unto Moses, as being a command; that it denotes a command concerning the primary truths which were to be represented, is evident from the fact that the things which were commanded, and which are contained in verses twelve to twenty-seven, were primary truths, which were to be represented so that they might be received (n. 10637); and from the signification of "which Jehovah had spoken with him from Mount Sinai," as being which were revealed from heaven; for by "Jehovah spake" is signified what was revealed; and by "Mount Sinai" is signified heaven, from which is Divine truth (n. 9420).
. And Moses left off from speaking with them. That this signifies after information concerning the primary truths which were to be represented in external thing, is evident from what has been said just above (n. 10699).
. And he put a veil upon his faces. That this signifies that the internal of the church, of worship, and of the Word did not appear to the Israelitish nation, but only the external without the internal, is evident from the signification of "putting a veil upon his faces," as being to close the internal, so that only the external without the internal may appear; for by "the shining of the skin of Moses’ faces," is signified the shining forth of the internal of the Word, of the church, and of worship in external things (n. 10691). That this nation was in external things without what is internal, and also is so at this day, (n. 10692). From this it is also evident how the external of the Word, of the church, and of worship with that nation appears in the heavens, namely, not indeed as the face of a man, but like a veil before the face, for in such obscurity are they concerning the interior things of the Word.
. 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 (n. 10694); from the signification of "entering in before Jehovah," as being the state of this external when the Lord flows in; and from the signification of "speaking," as being information (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.
. He removed the veil until he went out. That this signifies a state of enlightenment then, is evident from the signification of "removing the veil," as being the appearing of the internal, for when the veil was removed, the faces and the shining of their skin appeared; and by the "faces" are signified the interiors; and by the "shining" is signified the light therefrom in the external. That the "faces" denote the interiors may be seen at the places cited in (n. 9546); and that the "shining of the skin of Moses’ faces" denotes the shining forth, or the light from the internal, in the external of the Word, (n. 10691). It is said "light" because the light which illumines the internal of man is the Divine truth that proceeds from the Lord. That this is the light of heaven, thus the light from which angels and spirits see, and also that from which the man who is enlightened has perception and intelligence, may be seen at the places cited in (n. 9548, 9684). It is said "light in the external of the Word from its internal," but there is meant light in the external of man from its internal when he is reading it, for the Word does not shine from itself except before the eyes of a man who is in light from the internal. Without this the Word is merely the letter. From this then it is evident whence came the shining of the skin of Moses‘ faces, and what this signifies in the internal sense.
. And he went out, and spake unto the sons of Israel that which was commanded. That this signifies communication with those who are in external things without what is internal concerning those things about which he was informed through the internal, is evident from the signification of "going out and speaking," as being communication, for that which Moses heard from Jehovah, he communicated to the sons of Israel when he went out from the representation of the sons of Israel, as being those who are in external things without internal things (n. 10692); and from the signification of "which was commanded by Jehovah," as being the things about which Moses was informed by the Lord. That "to be commanded" denotes to be informed is evident; and that "Jehovah" in the Word denotes the Lord may be seen at the places cited in n. 9373.
. And the sons of Israel saw the faces of Moses, that the skin of Moses’ faces shone. That this signifies that the Israelitish nation did indeed acknowledge that there is an internal in the Word, but that they did not wish to know the nature of it, is evident from the signification of "seeing," as being perception, understanding, faith (n. 2150, 2325, 2807, 3764, 3863, 3869, 4403-4421, 4567, 4723, 5114, 5400, 6805, 7650, 9128); consequently also acknowledgment, (n. 897, 3796); from the signification of "the faces of Moses," as being the internal things of the Word (n. 10703); and from the signification of "the shining of the skin of his faces," as being the shining forth of the internal in the external (n. 10703). It is known that that nation acknowledges that there is an internal in the Word, for they say that Divine secrets are stored up therein even in every syllable. But when they are told that these secrets are about the Lord, about His kingdom in the heavens and on earth, and about love to Him and faith in Him, they do not wish to know. This is meant by that nation indeed acknowledging that there is an internal in the Word, but not wishing to know the nature of it; and therefore the statement follows that "Moses drew back the veil upon his faces," by which is signified that for this reason the internal was closed to them.
. And Moses drew back the veil upon his faces. That this signifies that for this reason internal things were closed to them, is evident from the signification of "drawing back the veil upon the faces," when said of Moses, by whom is represented the Word, as being to close the internal things of the Word (n. 10701). How the case is in regard to this (n. 10705).
. Until he entered in to speak with Him. That this signifies no matter how much they may be informed, is evident from the signification of "until Moses entered in to speak with Jehovah," as signifying the state of this external when the internal from the Lord flowed in, and it received information (n. 10702). That here it also denotes no matter how much they may be informed, is because by Moses is represented that external of the Word in which is the internal (n. 10694); and he entered in before Jehovah and went out, and informed them; for by "entering in and going out" is signified communication (n. 5249, 6901); and by "speaking" is signified information (n. 10280). That they did not wish to know anything about these internal things of the Word, of the church, and of worship, which relate to the Lord, to His kingdom, and to love to Him and faith in Him, is very evident from the fact that they did not wish to acknowledge the Lord no matter how much He when in the world informed them from the Word; and that neither do they wish to acknowledge Him at this day, although they live among Christians, and know that it has been foretold in the Word that the Messiah, that is, the Christ will come. The reason why they did not acknowledge, and do not acknowledge, is that they apply all things of the Word to themselves, and to their own eminence over others, thus in favor of their loves, which are the loves of self and of the world. All who do so, see nothing from heaven. Their internal, which should be open into heaven, is closed, and therefore they have no light from this source. For this reason they are in thick darkness and blindness in respect to spiritual things, thus in respect to the internal of the Word, of the church, and of worship. The internal of the Word is spiritual; its external is natural. When the internal of the Word is spoken of, the internal of the church and of worship is also meant, because the church is where the Word is, and is from the Word; and worship is from those things which are in the Word. Thus such as is a man‘s understanding of the Word, such is the church in him, and such is his worship.