9416. 'And I will give you tablets of stone' means the book of the law, or the Word in its entirety. This is clear from the meaning of 'tablets' as objects on which matters of doctrine and life have been inscribed, in this instance matters of heavenly doctrine and of life in keeping with it. The reason why those tablets mean the book of the law or the Word in its entirety is that the things which had been inscribed on them contained in a general way all matters of life and of that heavenly doctrine. This also explains why the things inscribed on them are called the ten words, Exodus 34:28; Deuteronomy 10:4. For 'ten' in the internal sense means all, and 'words' means truths that are matters of doctrine and forms of good that are matters of life. For the meaning of 'ten' as all, see 3107, 4638, 8468, 8540, and for that of 'words' as truths and forms of good that are matters of life and doctrine, 1288, 4692, 5272. This is why those tablets mean the Word in its entirety, just as the Law does, which in a restricted sense means the things which had been inscribed on those tablets, in a less restricted sense the Word that was written through Moses, in a broad sense the historical section of the Word, and in the broadest sense the Word in its entirety, see what has been shown in 6752. Furthermore the things which had been inscribed on those tablets belonged to the first stage in the revelation of Divine Truth; they were also declared in actual words uttered by the Lord before all the Israelite people. What belongs to the first stage means all the rest in their proper order; and the fact that those things were declared in actual words uttered by the Lord means direct Divine inspiration in all other stages of revelation as well. The reason why those tablets were made of stone was that 'stone' means truth, 643, 1298, 3720, 6426, the lowest levels of truth, to be exact, 8609. The lowest levels of God's truth constitute the letter of the Word as it exists on this planet, 9360.

[2] There was not one tablet but two, to represent the joining of the Lord to the Church through the Word, and through the Church to the human race. This also is why they are called the tablets of the covenant, Deuteronomy 9:9, 11, 15, and why the words inscribed on them are called the words of the covenant, Exodus 34:27-28, also the covenant, Deuteronomy 4:13, 23. And the ark itself in which the tablets had been deposited was called the ark of the covenant, Numbers 10:33; 14:44; Deuteronomy 10:8; 31:9, 25-26; Joshua 3:3, 6, 8, 11, 14, 17; 4:7, 9, 18; 6:6, 8; 8:33; Judges 20:27; 1 Samuel 4:3-5; 2 Samuel 15:24; 1 Kings 3:15; 6:19; 8:1, 6; Jeremiah 3:16. For a covenant is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396. This explains why those tablets were divided from each other yet were joined together by being laid alongside each other. The writing on them ran across continuously from one tablet onto the other, like the writing on a single tablet. It was not, as people ordinarily think, that some commandments were written on one tablet and some on the other. For a single object divided in two, and the two parts then brought together or given each to the other, means the Lord and man joined together. The establishment of covenants was therefore accomplished in similar ways, that with Abraham for example by parting down the middle a heifer, she-goat, and ram, and laying each part opposite the other, Genesis 15:9-12; in verses 6 and 8 of the present chapter by putting blood in bowls and then sprinkling it half over the altar and half over the people; and generally in all sacrifices by burning one part on the altar and giving the other part to the people to eat. The like was also represented by the Lord when He broke bread, Matthew 14:19; 15:36; 26:26; Mark 6:41; 8:6; 14:22; Luke 9:16; 22:19; 24:30-31, 35. Here also is the reason why 'two' in the Word means things joined together, 5194, 8423, here the Lord and heaven, or the Lord and the Church, joined together, thus also goodness and truth joined together, which is called the heavenly marriage. From all this it becomes clear why it is that there were two tablets and that both sides of them were written on, from edge to edge, Exodus 32:15-16.

[3] Furthermore when the writing and engraving on tablets is mentioned in the Word it means those things that must be imprinted in people's memory and on their life, and so remain there, as in Isaiah,

Write it on a tablet among them, and express it in a book, ¹ so that it may be for time to come forever, even to eternity. Isaiah 30:8.

In Jeremiah,

The sin of Judah has been written with a pen of iron; with a point of diamond it has been engraved on the tablet of their heart, and at the horns of your altars. Jeremiah 17:1.

In Habakkuk,

Jehovah said, Write the vision, and make it plain on tablets, that one running by may read it. For the vision is yet for an appointed time; if it tarries, wait for it, because it will surely come. Habakkuk 2:2-3.

Bilješke:

4639. Genesis 36

1. And these are the generations of Esau, he being Edom.

2. Esau took his wives (femina) from the daughters of Canaan: Adah the daughter of Elon the Hittite; and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite;

3. And Basemath, Ishmael's daughter, the sister of Nebaioth.

4. And Adah bore Eliphaz to Esau; and Basemath bore Reuel;

5. And Oholibamah bore Jeush, and Jaalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.

6. And Esau took his wives (femina), and his sons, and his daughters, and all the souls of his house, and his cattle, and all his beasts, and all his purchase which he had acquired in the land of Canaan, and went to a land away from Jacob his brother.

7. For their acquirements were too many for them to dwell together, and the land of their sojournings could not bear them because of their cattle.

8. And Esau dwelt on Mount Seir, Esau himself being Edom.

9. And these are the generations of Esau the father of Edom on Mount Seir.

10. These are the names of Esau's sons: Eliphaz the son of Adah the wife of Esau; Reuel the son of Basemath the wife of Esau.

11. And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.

12. And Timna was a concubine belonging to Eliphaz the son of Esau; and she bore Amalek to Eliphaz. These were the sons of Adah, Esau's wife.

13. And these were the sons of Reuel: Nahath and Zerah, Shammah and Mizzah. These were the sons of Basemath, Esau's wife.

14. And these were the sons of Oholibamah, Esau's wife, the daughter of Anah the daughter of Zibeon; and to Esau she bore Jeush, and Jaalam, and Korah.

15. These were the chiefs of the sons of Esau. The sons of Eliphaz, the firstborn of Esau: Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz,

16. Chief Korah, Chief Gatam, Chief Amalek; these were the chiefs of Eliphaz in the land of Edom, these were the sons of Adah.

17. And these were the sons of Reuel, Esau's son: Chief Nahath, Chief Zerah, Chief Shammah, Chief Mizzah; these were the chiefs of Reuel in the land of Edom, these were the sons of Basemath, Esau's wife.

18. And these were the sons of Oholibamah, Esau's wife: Chief Jeush, Chief Jaalam, Chief Korah; these were the chiefs of Oholibamah the daughter of Anah, Esau's wife.

19. These were the sons of Esau, and these were their chiefs - he being Edom.

20. These were the sons of Seir the Horite, the inhabitants of the land: Lotan, and Shobal, and Zibeon, and Anah,

21. And Dishon, and Ezer, and Dishan; these were the chiefs of the Horites, the sons of Seir, in the land of Edom.

22. And the sons of Lotan were Hori and Hemam; and the sister of Lotan was Timna.

23. And these were the sons of Shobal: Alvan, and Manahath, and Ebal, Shepho and Onam.

24. And these were the sons of Zibeon: Both Aiah and Anah, this being the Anah who found the mules in the desert while he was feeding the asses for Zibeon his father.

25. And these were the children of Anah: Dishan, and Oholibamah the daughter of Anah.

26. And these were the sons of Dishon: Hemdan, and Eshban, and Ithran, and Cheran.

27. These were the sons of Ezer: Bilhan, and Zaavan, and Akan.

28. These were the sons of Dishan: Uz and Aran.

29. These were the chiefs of the Horites: Chief Lotan, Chief Shobal, Chief Zibeon, Chief Anah,

30. Chief Dishon, Chief Ezer, Chief Dishan. These were the chiefs of the Horites, according to their chiefs in the land of Seir.

31. And these were the kings who reigned in the land of Edom, before a king reigned over the children of Israel.

32. And Bela the son of Beor reigned in Edom; and the name of his city was Dinhabah.

33. And Bela died, and Jobab the son of Zerah from Bozrah reigned in place of him.

34. And Jobab died, and Husham from the land of the Temanites reigned in place of him.

35. And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in place of him; and the name of his city was Avith.

36. And Hadad died, and Samlah from Masrekah reigned in place of him.

37. And Samlah died, and Saul from Rehoboth on the river reigned in place of him.

38. And Saul died, and Baal Hanan the son of Achbor reigned in place of him.

39. And Baal Hanan the son of Achbor died, and Hadar reigned in place of him; and the name of his city was Pau. And his wife's name was Mehetabel the daughter of Matred the daughter of Mezahab.

40. And these were the names of the chiefs of Esau, according to their families, according to their places, by their names: Chief Timna, Chief Alvah, Chief Jetheth,

41. Chief Oholibamah, Chief Elah, Chief Pinon,

42. Chief Kenaz, Chief Teman, Chief Mibzar,

43. Chief Magdiel, Chief Iram. These were the chiefs of Edom according to their habitations, in the land of their possession, Esau himself being the father of Edom.

CONTENTS

The subject now in the internal sense is the Lord's Divine Natural Good. The entire order which that Good possesses is described by the names that are given, the Lord's Divine Natural Good being meant by 'Esau'.