10614. And Jehovah descended in the cloud, and stood with him there. That this signifies the external of the Word in which is the Divine, is evident from the signification of “the cloud,” as being the sense of the letter of the Word, thus its external (see the preface to Genesis 18, and n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10574); and from the signification of “standing with Moses there,” when said of Jehovah, as being the Divine therein. The reason why Jehovah appeared unto Moses in a cloud, is that by Moses in this chapter is represented that external of the Word which receives the internal (of which above, n. 10607), for the Lord appears to everyone according to his quality (n. 6832, 8814, 8819, 9434, 10551).

[2] It shall here be briefly told what that external is which receives the internal, and what that external is which does not receive it. In the Word there is an external sense, there is an internal sense, and there is an inmost sense. The Word in the external sense is such as it appears in the letter; this sense is natural, because it has been accommodated to the apprehension of men, for men think naturally. But the Word in the internal sense is spiritual, because it has been accommodated to the understanding of the angels in the Lord’s spiritual kingdom, for these angels think spiritually. And the Word in the inmost sense is celestial, because it has been accommodated to the perception of the angels in the Lord’s celestial kingdom, for the angels in this kingdom think super-spiritually. The Word being of this nature, it follows that one thing is in another in the like order; the inmost in the internal, and the internal in the external. From this there is a connection of all things, and an influx according to the connection, and a consequent subsistence of one thing from another. From all this it is evident that the interior things are in order in what is external; in a like manner as what is prior is, successively, in what is posterior, or as the end is in the cause, and the cause in the effect; or as with man will is in thought, and thought in speech.

[3] When therefore a man is of such a character that he perceives within himself a holiness in the externals of the Word, of the church, and of worship, he has an external in which is an internal, for this holiness is from the internal, because it is from heaven. This is the external which Moses here represents. But when a man is of such a character that he does not perceive any internal holiness in the external of the Word, of the church, and of worship, he then has an external separate from the internal. In this external was the Israelitish nation (see n. 10396).

8106. By day in a pillar of cloud. That this signifies that when there was a state of enlightenment it was tempered by obscurity of truth, is evident from the signification of “by day,” or “in the day,” as being in a state of enlightenment; for the times of day, as morning, noon, evening, and night, correspond to the various degrees of enlightenment which belong to intelligence and wisdom in the other life (see n. 5672, 5962, 6110); whence “day” denotes a state of enlightenment or clear perception, and “night” a state of no enlightenment, or of obscure perception (n. 7680); and from the signification of “cloud,” as being obscurity of truth, because a cloud takes away the brightness of light from the sun, and also tempers it.

[2] In the Word throughout it is said that Jehovah appeared “in a cloud,” and that He was “girded with a cloud,” also that “beneath His feet was a cloud;” in which passages by “cloud” is meant obscurity of truth, specifically, the literal sense of the Word, for relatively to the internal sense this sense is obscurity of truth (see the preface to Genesis 18; also n. 4391, 5922, 6343, 6752). This was signified by the “cloud” when the Lord was seen by Peter, James, and John in glory (Luke 9:34); when from Mount Sinai by the people; and when by Moses upon his entering to Him there (Exodus 19:9; 20:18; 24:15-18; 34:5); and also by the circumstance that the Lord so often said that He “would come in the clouds of heaven” (Matthew 24:30; 26:63-64; Mark 13:26; 14:61-62; Luke 21:27).

[3] The literal sense of the Word is called a “cloud,” because the internal sense, which is called “glory,” cannot be comprehended by man, except one who is regenerated, and is also enlightened. If the internal sense of the Word, or truth Divine in its glory, were to appear before a man who is not regenerated, it would be like thick darkness, in which he would see nothing at all, and by which he would also be blinded, that is, would believe nothing. From all this it can be seen what is signified by a “cloud by day,” namely, obscurity of truth; and when the Word is treated of, the literal sense.

[4] It is said “in a pillar of cloud and of fire,” because by “a pillar” is signified a prop which supports (see Jeremiah 1:18 , Psalms 75:3 , Revelation 3:12; Job 9:6); and it is predicated of the natural, because the natural is like a prop or base to the spiritual; for the spiritual closes in the natural, and there rests. Hence it is that the feet of the angel descending from heaven appeared “as pillars of fire” (Revelation 10:1); for by “feet” is signified the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328).