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Exode 15

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1 Alors Moïse et les enfants d'Israël chantèrent ce cantique à l'Eternel. Ils dirent: Je chanterai à l'Eternel, car il a fait éclater sa gloire; Il a précipité dans la mer le cheval et son cavalier.

2 L'Eternel est ma force et le sujet de mes louanges; C'est lui qui m'a sauvé. Il est mon Dieu: je le célèbrerai; Il est le Dieu de mon père: je l'exalterai.

3 L'Eternel est un vaillant guerrier; L'Eternel est son nom.

4 Il a lancé dans la mer les chars de Pharaon et son armée; Ses combattants d'élite ont été engloutis dans la mer Rouge.

5 Les flots les ont couverts: Ils sont descendus au fond des eaux, comme une pierre.

6 Ta droite, ô Eternel! a signalé sa force; Ta droite, ô Eternel! a écrasé l'ennemi.

7 Par la grandeur de ta majesté Tu renverses tes adversaires; Tu déchaînes ta colère: Elle les consume comme du chaume.

8 Au souffle de tes narines, les eaux se sont amoncelées, Les courants se sont dressés comme une muraille, Les flots se sont durcis au milieu de la mer.

9 L'ennemi disait: Je poursuivrai, j'atteindrai, Je partagerai le butin; Ma vengeance sera assouvie, Je tirerai l'épée, ma main les détruira.

10 Tu as soufflé de ton haleine: La mer les a couverts; Ils se sont enfoncés comme du plomb, Dans la profondeur des eaux.

11 Qui est comme toi parmi les dieux, ô Eternel? Qui est comme toi magnifique en sainteté, Digne de louanges, Opérant des prodiges?

12 Tu as étendu ta droite: La terre les a engloutis.

13 Par ta miséricorde tu as conduit, Tu as délivré ce peuple; Par ta puissance tu le diriges Vers la demeure de ta sainteté.

14 Les peuples l'apprennent, et ils tremblent: La terreur s'empare des Philistins;

15 Les chefs d'Edom s'épouvantent; Un tremblement saisit les guerriers de Moab; Tous les habitants de Canaan tombent en défaillance.

16 La crainte et la frayeur les surprendront; Par la grandeur de ton bras Ils deviendront muets comme une pierre, Jusqu'à ce que ton peuple soit passé, ô Eternel! Jusqu'à ce qu'il soit passé, Le peuple que tu as acquis.

17 Tu les amèneras et tu les établiras sur la montagne de ton héritage, Au lieu que tu as préparé pour ta demeure, ô Eternel! Au sanctuaire, Seigneur! que tes mains ont fondé.

18 L'Eternel régnera éternellement et à toujours.

19 Car les chevaux de Pharaon, ses chars et ses cavaliers sont entrés dans la mer, Et l'Eternel a ramené sur eux les eaux de la mer; Mais les enfants d'Israël ont marché à sec au milieu de la mer.

20 Marie, la prophétesse, soeur d'Aaron, prit à sa main un tambourin, et toutes les femmes vinrent après elle, avec des tambourins et en dansant.

21 Marie répondait aux enfants d'Israël: Chantez à l'Eternel, car il a fait éclater sa gloire; Il a précipité dans la mer le cheval et son cavalier.

22 Moïse fit partir Israël de la mer Rouge. Ils prirent la direction du désert de Schur; et, après trois journées de marche dans le désert, ils ne trouvèrent point d'eau.

23 Ils arrivèrent à Mara; mais ils ne purent pas boire l'eau de Mara parce qu'elle était amère. C'est pourquoi ce lieu fut appelé Mara.

24 Le peuple murmura contre Moïse, en disant: Que boirons-nous?

25 Moïse cria à l'Eternel; et l'Eternel lui indiqua un bois, qu'il jeta dans l'eau. Et l'eau devint douce. Ce fut là que l'Eternel donna au peuple des lois et des ordonnances, et ce fut là qu'il le mit à l'épreuve.

26 Il dit: Si tu écoutes attentivement la voix de l'Eternel, ton Dieu, si tu fais ce qui est droit à ses yeux, si tu prêtes l'oreille à ses commandements, et si tu observes toutes ses lois, je ne te frapperai d'aucune des maladies dont j'ai frappé les Egyptiens; car je suis l'Eternel, qui te guérit.

27 Ils arrivèrent à Elim, où il y avait douze sources d'eau et soixante-dix palmiers. Ils campèrent là, près de l'eau.

   

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Aaron

The Third Plague of Egypt, by William de Brailes, illustrates the flies, or gnats, rising from the dust.

This page from Walters manuscript W.106 depicts a scene from Exodus, in which God rained plagues upon Egypt. After plagues of blood and frogs, Pharaoh hardened his heart again and would not let the Israelites leave Egypt. God told Moses to tell Aaron to stretch forth his rod and strike the dust of the earth that it may become gnats throughout the land of Egypt. Here, Moses, horned (a sign of his encounter with divinity), carries the rod, while Aaron, wearing the miter of a priest, stands behind him. The gnats arise en masse out of the dust from which they were made and attack Pharaoh, seated and crowned, and his retinue.

Aaron was the brother of Moses. He symbolizes two things, at different stages of the story.

During the first part of the exodus, when he was Moses' spokesperson, Moses represents the Word as it truly is, as it is understood in heaven, while Aaron represents the Word in its external sense, as it is understood by people in the world. This is why Aaron talks for Moses, and the Lord says of him "he shall be as a mouth for you, and you shall be to him as God." (Exodus 4:16)

Later, after the Tabernacle was built and he was inaugurated as high priest (see Leviticus 8,9), Aaron represents the Lord as to the Divine Good, and Moses represents the Lord as to the Divine Truth.

In Exodus 28:1, Aaron signifies the conjunction of Divine Good with Divine Truth in the Divine Human of the Lord. (Arcana Coelestia 9806, 9936)

In Exodus 32:1, Aaron represents the external of the Word, of the church, and of worship, separate from the internal. (Arcana Coelestia 10397)

In Exodus 4:14, before he was initiated into the priesthood, Aaron represents the doctrine of good and truth. (Arcana Coelestia 6998)

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Arcana Coelestia # 9936

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9936. 'And it shall be on Aaron's forehead' means from the Lord's Divine Love. This is clear from the representation of 'Aaron' as the Lord in respect of Divine Good, which is the Good of His Divine Love, dealt with in 9806; and from the meaning of 'forehead', when the Lord is the subject, as His Divine Love. 'The Lord's face', which is the same as 'Jehovah's face', means all attributes of Divine Love, such as mercy, peace, goodness, or wisdom, 222, 223, 5585, 6848, 6849, 9306, 9545, 9546. These are meant by 'Jehovah's face' or 'the Lord's face' because in general 'the face' means a person's interiors, that is, a person's affections and consequent thoughts, thus the things which constitute his love and faith, see the places referred to in 9546. These are meant by 'the face' because they shine from the face, as if seen in their imprint or image, which also is why the face is called the image of the mind. So it is that when 'face' is mentioned in connection with Jehovah or the Lord the attributes of His Divine Love are meant. 'Forehead' in particular means Divine Love itself, because interiors have been allotted their own provinces in the face. The interiors that belong to love reside in the province of the forehead, those belonging to wisdom and intelligence in the province of the eyes, those belonging to perception in the province of the nose, and those belonging to utterance in the province of the mouth.

[2] From all this it is evident why 'forehead' - when the Lord, represented by Aaron, is the subject - means Divine Love. Since someone's forehead corresponds to his love those governed by celestial love, that is, by love to the Lord derived from the Lord, are said 'to have a sign on their foreheads', meaning that they are under the Lord's protection because they abide in His Love, as in Ezekiel,

Jehovah said, Go through the middle of Jerusalem and make a sign on the foreheads of the men (vir) who groan and sigh over all the abominations done in the midst of it, and strike; do not let your eye spare. But against any man (vir) on whom there is a sign do not go near. Ezekiel 9:4-6.

In John, in the Book of Revelation,

Behold, a Lamb standing on Mount Zion, and with Him a hundred and forty-four thousand, having His Father's name written on their foreheads. Revelation 14:1.

In the same book,

They will see the face of God and of the Lamb, and His name will be on their foreheads. Revelation 22:4.

In the same book,

It was declared that they should not harm the grass of the earth, or any green thing, or any tree, but only the people who did not have God's sign on their foreheads. Revelation 9:4.

[3] 'Having God's sign on their foreheads' and 'having God and the Lamb's name on them' stand for their being kept safe from molestation by evils from hell, because they abide in the Lord through love. 'The grass' and 'any green thing', which were not to be harmed, stand for true factual knowledge by means of which the truth of faith develops, 7571, 7691; and 'any tree', which too was not to be harmed, stands for the perception of truth springing from good, 103, 2163, 2722, 2972, 4552, 7692.

[4] In Moses,

You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. You shall bind these words as a sign onto your hand, and let them be as frontlets between your eyes. Deuteronomy 6:4-5, 8.

'As frontlets' stands for as a sign of love to Jehovah God. The words 'between your eyes' are used because intelligence and wisdom which are born from that love are meant by 'eyes'; and wisdom born from that love consists in having God constantly before one's eyes. This is self-evidently so because the subject is love to Jehovah God. The declaration that they should love Him with all their heart, with all their soul, and with all their strength, means that they should do so with all their human powers. 'With the heart' means with the will where the good of love resides, 7542, 9050, 9300, 9495; and 'with the soul' means with the understanding where the truth of faith resides, and so with faith, 9050. These two powers belong to the internal man. 'With all their strength' means with those powers of will and understanding as they exist in the external man. The strength and power of the love of both, of the external man and of the internal, are meant by 'hands', 4931-4937, 7518; and this is why it says that those words were to be bound 'as a sign on the hand'.

[5] Since 'the forehead' by virtue of its correspondence means celestial or heavenly love with those who are good, with those who are bad it accordingly means hellish love, which is the opposite of heavenly. The forehead of the latter is called a bronze forehead in Isaiah 48:4, and an obstinate forehead in Ezekiel 3:7-8. And in reference to those ruled by hellish love it is said that they had the mark of the beast on their foreheads, Revelation 13:16; 14:9; 20:4, and also the name of Babylon on their foreheads, Revelation 17:5.

  
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Thanks to the Swedenborg Society for the permission to use this translation.