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Exodus 3

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1 And Moses hath been feeding the flock of Jethro his father-in-law, priest of Midian, and he leadeth the flock behind the wilderness, and cometh in unto the mount of God, to Horeb;

2 and there appeareth unto him a messenger of Jehovah in a flame of fire, out of the midst of the bush, and he seeth, and lo, the bush is burning with fire, and the bush is not consumed.

3 And Moses saith, `Let me turn aside, I pray thee, and I see this great appearance; wherefore is the bush not burned?'

4 and Jehovah seeth that he hath turned aside to see, and God calleth unto him out of the midst of the bush, and saith, `Moses, Moses;' and he saith, `Here [am] I.'

5 And He saith, `Come not near hither: cast thy shoes from off thy feet, for the place on which thou art standing is holy ground.'

6 He saith also, `I [am] the God of thy father, God of Abraham, God of Isaac, and God of Jacob;' and Moses hideth his face, for he is afraid to look towards God.

7 And Jehovah saith, `I have certainly seen the affliction of My people who [are] in Egypt, and their cry I have heard, because of its exactors, for I have known its pains;

8 and I go down to deliver it out of the hand of the Egyptians, and to cause it to go up out of the land, unto a land good and broad, unto a land flowing with milk and honey -- unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.

9 `And now, lo, the cry of the sons of Israel hath come in unto Me, and I have also seen the oppression with which the Egyptians are oppressing them,

10 and now, come, and I send thee unto Pharaoh, and bring thou out My people, the sons of Israel, out of Egypt.'

11 And Moses saith unto God, `Who [am] I, that I go unto Pharaoh, and that I bring out the sons of Israel from Egypt?'

12 and He saith, `Because I am with thee, and this [is] to thee the sign that I have sent thee: in thy bringing out the people from Egypt -- ye do serve God on this mount.'

13 And Moses saith unto God, `Lo, I am coming unto the sons of Israel, and have said to them, The God of your fathers hath sent me unto you, and they have said to me, What [is] His name? what do I say unto them?'

14 And God saith unto Moses, `I AM THAT WHICH I AM;' He saith also, `Thus dost thou say to the sons of Israel, I AM hath sent me unto you.'

15 And God saith again unto Moses, `Thus dost thou say unto the sons of Israel, Jehovah, God of your fathers, God of Abraham, God of Isaac, and God of Jacob, hath sent me unto you; this [is] My name -- to the age, and this My memorial, to generation -- generation.

16 `Go, and thou hast gathered the elders of Israel, and hast said unto them: Jehovah, God of your fathers, hath appeareth unto me, God of Abraham, Isaac, and Jacob, saying, I have certainly inspected you, and that which is done to you in Egypt;

17 and I say, I bring you up out of the affliction of Egypt, unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing [with] milk and honey.

18 `And they have hearkened to thy voice, and thou hast entered, thou and the elders of Israel, unto the king of Egypt, and ye have said unto him, Jehovah, God of the Hebrews, hath met with us; and now, let us go, we pray thee, a journey of three days into the wilderness, and we sacrifice to Jehovah our God.

19 `And I -- I have known that the king of Egypt doth not permit you to go, unless by a strong hand,

20 and I have put forth My hand, and have smitten Egypt with all My wonders, which I do in its midst -- and afterwards he doth send you away.

21 `And I have given the grace of this people in the eyes of the Egyptians, and it hath come to pass, when ye go, ye go not empty;

22 and [every] woman hath asked from her neighbour, and from her who is sojourning in her house, vessels of silver, and vessels of gold, and garments, and ye have put [them] on your sons and on your daughters, and have spoiled the Egyptians.'

   

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Arcana Coelestia # 6847

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6847. The God of Abraham, the God of Isaac, and the God of Jacob. That this signifies the Divine Itself, and the Divine Human, thus the Lord, is evident from the representation of Abraham, of Isaac, and of Jacob, as being the Divine Itself, and the Divine Human of the Lord. (That Abraham represents the Lord as to the Divine Itself, Isaac as to the Divine rational, and Jacob as to the Divine natural, see n. 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305, 3439, 3704, 4180, 4286, 4538, 4570, 4615, 6098, 6185, 6276, 6425, 6804.) By “God” is signified the Divine, and by these names the representative; hence these things in the Lord are what are meant by “the God of Abraham, the God of Isaac, and the God of Jacob.”

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

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Arcana Coelestia # 4570

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4570. But Israel shall be thy name. That this signifies the quality of His internal natural, or the quality of the spiritual of this natural, which is “Israel,” and that “and He called his name Israel” signifies His internal natural, or the celestial spiritual of the natural, is evident from the signification of “name,” as being quality (see just above, n. 4568); and from the signification of “Israel,” as being the internal of the Lord’s natural. No one can know why Jacob was called Israel unless he knows what the internal natural is, and what the external natural, and further, what is the celestial spiritual of the natural. These things have indeed been explained above, when Jacob was called Israel by the angel; but as they are of such a nature that very little if anything is known about them, it is necessary to explain again what they are.

[2] There are two things in man that are most distinct from each other, namely, the rational and the natural. The rational constitutes the internal man, and the natural the external; but the natural, like the rational, has also its own external and internal. The external of the natural is from the senses of the body, and from what flows in from the world immediately through these senses. By these man has communication with worldly and bodily things. They who are exclusively in this natural are called sensuous men, for in thought they scarcely go beyond this. But the internal of the natural is constituted of the conclusions drawn analytically and analogically from these things in the external, and yet it draws and deduces its conclusions from the senses. Thus the natural has communication through the senses with worldly and bodily things, and through things analogical and analytical with the rational, and thus with the things of the spiritual world. Such is the natural. There also exists an intermediate which communicates with both the external and the internal, thus by the external with what is in the natural world, and by the internal with what is in the spiritual world. This natural is what Jacob specifically represents, and the internal natural is what Israel represents. The case is the same with the rational, namely, that it is external and internal, and also intermediate; but of the Lord’s Divine providence this subject shall be spoken of in connection with Joseph, for Joseph represents the external of the rational.

[3] But what the celestial spiritual is has already been stated, namely, that the celestial is that which is of good, and the spiritual that which is of truth; thus the celestial spiritual is that which is of good from truth. Now as the Lord’s church is external and internal, and as by the descendants of Jacob must be represented the internals of the church by means of externals, Jacob could therefore no longer be named Jacob, but Israel (see what has been said of this above, n. 4286,4292). Be it known moreover that both the rational and the natural are called celestial and spiritual, celestial when they receive good from the Lord, and spiritual when they receive truth from Him; for the good that inflows from the Lord into heaven is called celestial, and the truth is called spiritual. Jacob’s being called “Israel” signifies in the supreme sense that the Lord, advancing to interior things, made the natural in Himself Divine, both as to its external and as to its internal; for in the supreme sense what is represented has reference to Him.

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