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Exodus 3

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1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.

2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.

3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.

4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.

5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

7 And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.

10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.

11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

12 And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?

14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

16 Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:

17 And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.

18 And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to The LORD our God.

19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.

20 And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.

21 And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:

22 But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.

   

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Arcana Coelestia # 6280

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6280. That the “redeeming Angel” is the Lord as to the Divine Human, is evident from the fact that by assuming the Human and making it Divine the Lord redeemed man, that is, delivered him from hell; whence the Lord as to His Divine Human is called the “Redeemer.” That the Divine Human is called the “Angel” is because the word “angel” means “sent,” and the Lord as to the Divine Human is said to be “sent,” as is plain from many passages in the Word of the Evangelists. Moreover before the Lord’s coming into the world the Divine Human was Jehovah Himself flowing in through heaven when He spoke the Word; for Jehovah was above the heavens, but that which passed from Him through the heavens was at that time the Divine Human; for by the influx of Jehovah into heaven, He set forth a man, and the very Divine thence derived was a Divine man. This then is the Divine Human from eternity, and is what is called “Sent,” by which is meant proceeding, and this is the same as “Angel.”

[2] But as Jehovah by this Divine Human of His, could not flow in any longer with men, because they had so far removed themselves from this Divine, He therefore took on the Human and made it Divine, and thus by influx from this into heaven He could reach even those of the human race who would receive the good of charity and the truth of faith from the Divine Human, which was thus made visible, and could thus deliver them from hell, which could not possibly have been effected in any other way. This deliverance is that which is called “redemption,” and the Divine Human Itself, which delivered or redeemed, is what is called the “redeeming Angel.”

[3] But be it known that in respect to the Divine Human, as well as in respect to the Divine Itself, the Lord is above heaven; for He is the Sun which illumines heaven; thus that heaven is far beneath Him. The Divine Human which is in heaven is the Divine truth which proceeds from Him, which is the light from Him as a sun. In respect to His essence the Lord is not Divine truth, for this is from Him as light from the sun, but He is Divine good itself, one with Jehovah.

[4] The Lord’s Divine Human is called “Angel” in other places also in the Word, as when He appeared to Moses in the bush, of which it is written in Exodus:

When Moses came to the mountain of God, unto Horeb, the Angel of Jehovah appeared to him in a flame of fire out of the midst of a bush. Jehovah saw that Moses turned aside to see, therefore God called unto him out of the midst of the bush. And he said further, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob (Exodus 3:1-2, 4, 6);

it is the Lord’s Divine Human which is here called the “Angel of Jehovah,” and it is plainly said that it was Jehovah Himself. That Jehovah was there in the Divine Human may be seen from the fact that the Divine Itself could not appear except through the Divine Human; according to the Lord’s words in John: “No one hath ever seen God, the only begotten Son, who is in the bosom of the Father, He hath set Him forth” (John 1:18); and in another place: “Ye have neither ever heard the voice of the Father, nor seen His shape” (John 5:37).

[5] Moreover the Lord as to the Divine Human is called the “Angel” where it treats of leading the people into the land of Canaan, of which we read in Exodus:

Behold I send an Angel before thee, to keep thee in the way, and to bring thee unto the place which I have prepared. Beware thou of His faces, for He will not bear your transgression, because My name is in the midst of Him (Exodus 23:20-21, 23).

That the “Angel” in this passage is the Divine Human, is evident from the fact that it is said, “because My name is in the midst of Him,” that is, Jehovah Himself is. By “My name” is signified the quality of Jehovah which is in the Divine Human (that the Lord as to the Divine Human is the “name of Jehovah,” may be seen above, n. 2628; and that the “name of God” is His quality, as also everything in one complex by means of which God is worshiped, n. 2724, 3006).

[6] In Isaiah:

In all their distress He had distress, and the Angel of His faces will deliver them; in His love and in His indulgence He redeemed them, and He took them, and carried them all the days of eternity (Isaiah 63:9).

That the “Angel of the faces of Jehovah” is the Lord as to the Divine Human, is manifest, for it is said that “He redeemed them.”

[7] In Malachi:

Behold the Lord whom ye seek shall suddenly come unto His temple, even the Angel of the covenant whom ye desire; Behold He cometh, saith Jehovah Zebaoth. But who shall endure the day of His coming, and who shall stand when He appeareth? Then shall the meat-offering of Judah and Jerusalem be sweet to Jehovah, as in the days of eternity, and as in former years (Malachi 3:1-2, 4).

That the “Angel of the covenant” is the Lord as to the Divine Human is very evident, for the subject treated of is His coming; the “offering of Judah and Jerusalem being then sweet to Jehovah” signifies that worship from love and faith in Him will then be sweet. That by “Judah” here is not meant Judah, nor by “Jerusalem” Jerusalem, is clearly evident; for neither then nor afterward was the offering of Judah and Jerusalem sweet. That the “days of eternity” are the states of the Most Ancient Church, which was celestial; and that the “former years” are the states of the Ancient Church, which was spiritual, may be seen above (n. 6239). Moreover by an “angel” in the Word, in the internal sense, is not signified an angel, but something Divine in the the Lord, (n. 1925, 2319, 2821, 3039, 4085).

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