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Exodus 4

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1 And Moses answereth and saith, `And, if they do not give credence to me, nor hearken to my voice, and say, Jehovah hath not appeared unto thee?'

2 And Jehovah saith unto him, `What [is] this in thy hand?' and he saith, `A rod;'

3 and He saith, `Cast it to the earth;' and he casteth it to the earth, and it becometh a serpent -- and Moses fleeth from its presence.

4 And Jehovah saith unto Moses, `Put forth thy hand, and lay hold on the tail of it;' and he putteth forth his hand, and layeth hold on it, and it becometh a rod in his hand --

5 `-- so that they believe that Jehovah, God of their fathers, hath appeared unto thee, God of Abraham, God of Isaac, and God of Jacob.'

6 And Jehovah saith to him again, `Put in, I pray thee, thy hand into thy bosom;' and he putteth in his hand into his bosom, and he bringeth it out, and lo, his hand [is] leprous as snow;

7 and He saith, `Put back thy hand unto thy bosom;' and he putteth back his hand unto his bosom, and he bringeth it out from his bosom, and lo, it hath turned back as his flesh --

8 `-- and it hath come to pass, if they do not give credence to thee, and hearken not to the voice of the first sign, that they have given credence to the voice of the latter sign.

9 `And it hath come to pass, if they do not give credence even to these two signs, nor hearken to thy voice, that thou hast taken of the waters of the River, and hast poured on the dry land, and the waters which thou takest from the River have been, yea, they have become -- blood on the dry land.'

10 And Moses saith unto Jehovah, `O, my Lord, I [am] not a man of words, either yesterday, or before, or since Thy speaking unto Thy servant, for I [am] slow of mouth, and slow of tongue.'

11 And Jehovah saith unto him, `Who appointed a mouth for man? or who appointeth the dumb, or deaf, or open, or blind? is it not I, Jehovah?

12 and now, go, and I -- I am with thy mouth, and have directed thee that which thou speakest;'

13 and he saith, `O, my Lord, send, I pray thee, by the hand Thou dost send.'

14 And the anger of Jehovah burneth against Moses, and He saith, `Is not Aaron the Levite thy brother? I have known that he speaketh well, and also, lo, he is coming out to meet thee; when he hath seen thee, then he hath rejoiced in his heart,

15 and thou hast spoken unto him, and hast set the words in his mouth, and I -- I am with thy mouth, and with his mouth, and have directed you that which ye do;

16 and he, he hath spoken for thee unto the people, and it hath come to pass, he -- he is to thee for a mouth, and thou -- thou art to him for God;

17 and this rod thou dost take in thy hand, with which thou doest the signs.'

18 And Moses goeth and turneth back unto Jethro his father-in-law, and saith to him, `Let me go, I pray thee, and I turn back unto my brethren who [are] in Egypt, and I see whether they are yet alive.' And Jethro saith to Moses, `go in peace.'

19 And Jehovah saith unto Moses in Midian, `Go, turn back to Egypt, for all the men have died who seek thy life;'

20 and Moses taketh his wife, and his sons, and causeth them to ride on the ass, and turneth back to the land of Egypt, and Moses taketh the rod of God in his hand.

21 And Jehovah saith unto Moses, `In thy going to turn back to Egypt, see -- all the wonders which I have put in thy hand -- that thou hast done them before Pharaoh, and I -- I strengthen his heart, and he doth not send the people away;

22 and thou hast said unto Pharaoh, Thus said Jehovah, My son, My first-born [is] Israel,

23 and I say unto thee, Send away My son, and he doth serve Me; and -- thou dost refuse to send him away -- lo, I am slaying thy son, thy first-born.'

24 And it cometh to pass in the way, in a lodging place, that Jehovah meeteth him, and seeketh to put him to death;

25 and Zipporah taketh a flint, and cutteth off the foreskin of her son, and causeth [it] to touch his feet, and saith, `Surely a bridegroom of blood [art] thou to me;'

26 and He desisteth from him: then she said, `A bridegroom of blood,' in reference to the circumcision.

27 And Jehovah saith unto Aaron, `Go to meet Moses into the wilderness;' and he goeth, and meeteth him in the mount of God, and kisseth him,

28 and Moses declareth to Aaron all the words of Jehovah with which He hath sent him, and all the signs with which He hath charged him.

29 And Moses goeth -- Aaron also -- and they gather all the elders of the sons of Israel,

30 and Aaron speaketh all the words which Jehovah hath spoken unto Moses, and doth the signs before the eyes of the people;

31 and the people believe when they hear that Jehovah hath looked after the sons of Israel, and that He hath seen their affliction; and they bow and do obeisance.

   

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Arcana Coelestia #3326

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3326. 'Esau said, Behold, I am going to die' means that [the good of the natural] would after that rise again. This is clear from the representation of 'Esau' as the good of the natural, dealt with in 3302, 3322, and from the meaning of 'dying' as the final phase of a state when something ceases to exist, dealt with in 2908, 2912, 2917, 2923. And since the end of the previous state is the beginning of the next, 'going to die', like 'being buried', here means rising again after that. For 'being buried' means rising again, see 2916, 2917, 3256. His rising again after that implies that good will come to have priority and dominion over truth, after truth in the short term has apparently had priority, dealt with above.

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

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Arcana Coelestia #1712

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1712. That 'he divided himself against them by night' means the shade which the apparent goods and truths were in is clear from the meaning of 'night' as a state of shade. It is called a state of shade when a person does not know whether good and truth are apparent or genuine. While a person is limited to apparent good and truth he imagines that these are genuine good and truth. It is the evil and falsity present in apparent good and truth that produce the shade and cause them to be seen as genuine. What else can people who are in ignorance know than that the good they do is their own, and that the truth they think is their own? The same applies to people who ascribe the good deeds they do to themselves and place merit in them, unaware of the fact that in this case those deeds are not good though they appear to be so, and that the proprium and the self-merit they place in them are evils and falsities that cause obscurity and darkness. And the same applies in many other instances.

[2] What evil and falsity are like, and how much evil and falsity lie concealed in such deeds, cannot possibly be seen so clearly in the life of the body as in the next life, where these are presented to view altogether as in broad daylight. But it is different if a person acts out of ignorance that has not been confirmed, for in that case those evils and falsities are easily dispersed. But if people confirm themselves in the notion that they are able to do good and to withstand evil by their own powers, and that thus they merit salvation, such a notion remains attached, and causes the good to be evil, and the truth to be falsity. Yet for all this, order requires that a person should do good as though from himself, and ought not therefore to stay his hand and think to himself, 'If I am unable to do anything good at all from myself I must wait for immediate influx' and so remain inactive. This is also contrary to order. Man ought to do good as though from himself; but when he stops to reflect on the good he is doing or has done, let him think, acknowledge, and believe that the Lord present with him has accomplished it.

[3] If by thinking as described he gives up acting as of himself he is not a subject into whom the Lord can operate. The Lord cannot flow into anyone who deprives himself of everything into which power has to be introduced. He is like someone who is not willing to learn anything except through a revelation made to him; or like someone who is not willing to teach anything unless the words are put into his mouth; or like someone who is unwilling to attempt anything unless he is directed as one without a will. But if this were done he would be more indignant still at being like an inanimate object. In fact however that which is animated by the Lord in a person is the very thing which makes it seem as though it were from himself. That man does not live from himself is an eternal truth; yet if he did not appear to do so he could not possibly live at all.

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