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Exode 4

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1 Et Moïse répondit, et dit : mais voici, ils ne me croiront point, et n'obéiront point à ma parole ; car ils diront : l'Eternel ne t'est point apparu.

2 Et l'Eternel lui dit : Qu'est-ce [que tu as] en ta main? Il répondit : une verge.

3 Et [Dieu lui] dit : jette-la par terre; et il la jeta par terre, et elle devint un serpent. Et Moïse s'enfuyait de devant lui.

4 Et l'Eternel dit à Moïse : étends ta main, et saisis sa queue; et il étendit sa main, et l'empoigna; et il redevint une verge en sa main.

5 Et [cela], afin qu'ils croient que l'Eternel, le Dieu de leurs pères, le Dieu d'Abraham, le Dieu d'Isaac, et le Dieu de Jacob, t'est apparu.

6 L'Eternel lui dit encore : mets maintenant ta main dans ton sein, et il mit sa main dans son sein; puis il la tira; et voici, sa main [était blanche] de lèpre comme la neige.

7 Et [Dieu lui] dit : remets ta main dans ton sein; et il remit sa main dans son sein; puis il la retira hors de son sein; et voici, elle était redevenue comme son autre chair.

8 Mais s'il arrive qu'ils ne te croient point, et qu'ils n'obéissent point à la voix du premier signe, ils croiront à la voix du second signe.

9 Et s'il arrive qu'ils ne croient point à ces deux signes, et qu'ils n'obéissent point à ta parole, tu prendras de l'eau du fleuve, et tu la répandras sur la terre, et les eaux que tu auras prises du fleuve, deviendront du sang sur la terre.

10 Et Moïse répondit à l'Eternel : hélas, Seigneur! Je ne [suis] point un homme qui ait ni d'hier, ni de devant hier, la parole aisée, même depuis que tu as parlé à ton serviteur; car j'ai la bouche et la langue empêchées.

11 Et l'Eternel lui dit : qui [est-ce] qui a fait la bouche de l'homme? ou qui a fait le muet, ou le sourd, ou le voyant, ou l'aveugle? n'est-ce pas moi, l'Eternel?

12 Va donc maintenant, et je serai avec ta bouche, et je t'enseignerai ce que tu auras à dire.

13 Et [Moïse] répondit : hélas! Seigneur, envoie, je te prie, celui que tu dois envoyer.

14 Et la colère de l'Eternel s'embrasa contre Moïse, et il lui dit : Aaron le Lévite n'est-il pas ton frère? je sais qu'il parlera très-bien, et même le voilà qui sort à ta rencontre, et quand il te verra, il se réjouira dans son cœur.

15 Tu lui parleras donc et tu mettras ces paroles en sa bouche; et je serai avec ta bouche et avec la sienne, et je vous enseignerai ce que vous aurez à faire.

16 Et il parlera pour toi au peuple, et ainsi il te sera pour bouche, et tu lui seras pour Dieu.

17 Tu prendras aussi en ta main cette verge, avec laquelle tu feras ces signes-là.

18 Ainsi Moïse s'en alla, et retourna vers Jéthro son beau-père, et lui dit : je te prie, que je m'en aille, et que je retourne vers mes frères qui [sont] en Egypte, pour voir s'ils vivent encore. Et Jéthro lui dit : Va en paix.

19 Or l'Eternel dit à Moïse au pays de Madian : Va, [et] retourne en Egypte; car tous ceux qui cherchaient ta vie sont morts.

20 Ainsi Moïse prit sa femme, et ses fils, et les mit sur un âne, et retourna au pays d'Egypte. Moïse prit aussi la verge de Dieu en sa main.

21 Et L'Eternel avait dit à Moïse : quand tu t'en iras pour retourner en Egypte, tu prendras garde à tous les miracles que j'ai mis en ta main; et tu les feras devant Pharaon; mais j'endurcirai son cœur, et il ne laissera point aller le peuple.

22 Tu diras donc à Pharaon, ainsi a dit L'Eternel : Israël est mon fils, mon premier-né.

23 Et je t'ai dit : laisse aller mon fils, afin qu'il me serve; mais tu as refusé de le laisser aller. Voici, je m'en vais tuer ton fils, ton premier-né.

24 Or il arriva que [comme Moïse était] en chemin dans l'hôtellerie, l'Eternel le rencontra, et chercha de le faire mourir.

25 Et Séphora prit un couteau tranchant, et en coupa le prépuce de son fils, et le jeta à ses pieds, et dit : certes tu m'[es] un époux de sang.

26 Alors [l'Eternel] se retira de lui; et elle dit : époux de sang; à cause de la circoncision.

27 Et l'Eternel dit à Aaron : va-t'en au devant de Moïse au désert. Il y alla donc, et le rencontra en la montagne de Dieu et le baisa.

28 Et Moïse raconta à Aaron toutes les paroles de l'Eternel qui l'avait envoyé, et tous les signes qu'il lui avait commandés [de faire].

29 Moïse donc poursuivit son chemin avec Aaron; et ils assemblèrent tous les anciens des enfants d'Israël.

30 Et Aaron dit toutes les paroles que l'Eternel avait dit à Moïse; et fit les signes devant les yeux du peuple.

31 Et le peuple crut; et ils apprirent que l'Eternel avait visité les enfants d'Israël, et qu'il avait vu leur affliction; et ils s'inclinèrent, et se prosternèrent.

   

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Arcana Coelestia # 7035

Pag-aralan ang Sipi na ito

  
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7035. 'Israel is My son, My firstborn' means that those guided and governed by spiritual truth and good have been adopted. This is clear from the meaning of 'son', when used by Jehovah or the Lord to speak of those who belong to the spiritual Church, as one who has been adopted, dealt with below; from the meaning of 'firstborn' as the faith that is wedded to charity, which the spiritual Church possesses, dealt with in 367, 2475, 3725, 4925, 4926, 4928, 4930; and from the representation of 'Israel' as the spiritual Church, dealt with in 6637. 'Israel is My son, My firstborn' means that those guided and governed by spiritual truth and good - that is, those belonging to the spiritual Church - have been adopted and so recognized as sons because the Lord saved them by His Coming into the world, see 6854, 6914. For this reason also, as well as by virtue of their faith in the Lord, they are called 'the firstborn son'; and they are the ones who are meant by the Lord in John,

And other sheep I have which are not of this fold; I must bring them also, and they will hear My voice, and there will be one flock and one Shepherd. John 10:16.

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

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Arcana Coelestia # 4926

Pag-aralan ang Sipi na ito

  
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4926. 'And she said, Why have you made a breach upon yourself?' means this truth's apparent separation from good. This is clear from the meaning of 'a breach' as an infringement upon and perversion of truth through its separation from good, dealt with below. Here 'making a breach' plainly means pulling away the twice-dyed thread from the hand and so separating good; for good is meant by 'twice-dyed', 4922. As regards this separation being an apparent one, this follows from the fact that it appeared to the midwife that a separation had taken place; but in reality it was not the twin with the twice-dyed thread who came out but his brother, who represents truth. On these matters, see what has been shown immediately above in 4925, where it is shown that good is in actual fact the firstborn but that truth appears to be such. This can be illustrated further still from the functions and members within the human body. The appearance is that the members and organs are first and that the functions these perform are subsequent; for the organs and members present themselves to the eye and are also known before their functions are seen or known. But in spite of this appearance the functions are prior to the members and organs since these derive their existence from the functions they serve and so receive their own forms to accord with these functions. Indeed the function itself gives them these forms and accommodates them to itself. If this were not so, all the individual parts of the human body could not possibly act together in so harmonious a way that they make a single whole. The same may be said about good and truth. The appearance is that truth is first, but in reality good is, in that good gives truths the forms they take and accommodates them to itself. Therefore regarded essentially truths are nothing else than goods which have been given form, that is, they are the forms good takes. In relation to good, truths are also like the internal organs and the fibres of the body in relation to the functions these perform. Also, regarded essentially good is nothing else than the function.

[2] The meaning of 'a breach' as an infringement upon truth and a perversion of it through its separation from good is also clear from other places in the Word, as in David,

Our storehouses are full, yielding food and still more food; our flocks are thousands, and ten thousands in our streets, our oxen are laden; there is no breach. Psalms 144:13-14.

This refers to the Ancient Church as it was in its youth. 'The food' with which 'the storehouses are full' stands for spiritual food, that is, for truth and good. 'Flocks' and 'oxen' stand for forms of good, internal and external. 'There is no breach' stands for the fact that truth has not suffered any infringement upon it or perversion of it through separation from good.

[3] In Amos,

I will raise up the tent of David that is fallen down, and I will close up their breaches, and I will restore its destroyed places; and I will build it as in the days of old. Amos 9:11.

This refers to a Church where good is present. 'The tent of David that is fallen down' means the good of love and charity received from the Lord. For 'a tent' meaning that good, see 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599, and 'David' the Lord, 1888. 'Closing up the breaches' stands for correcting falsities which have entered in through the separation of truth from good. 'Building it as in the days of old' stands for as the state of the Church was in ancient times. In the Word that state at that time is called 'the days of eternity', 'the days of old', and also 'of generation upon generation'.

[4] In Isaiah,

He that is of you is building the waste places of old; raise up the foundations of generation upon generation, and may you be called the one repairing the breach, the one restoring paths to dwell in. Isaiah 58:12.

This refers to a Church where charity and life are the essential thing. 'Repairing the breach' again stands for correcting falsities which have crept in through the separation of good from truth, the origin of all falsity. 'Restoring paths to dwell in' stands for truths which are linked to good, for 'paths' or ways are truths, 627, 2333, and 'dwelling in' is used in reference to good, 2268, 2451, 2712, 3613.

[5] In the same prophet,

You saw that the breaches of the city of David were very many, and you collected the waters of the lower pool. Isaiah 22:9.

'The breaches of the city of David' stands for falsities of doctrine. 'The waters of the lower pool' stands for traditions by which they introduced blemishes into the truths contained in the Word, Matthew 15:1-6; Mark 7:1-13. In Ezekiel,

You have not gone up into the breaches and made a hedge for the house of Israel, so that you might stand in war on the day of Jehovah. Ezekiel 13:5.

In the same prophet,

I sought from among them a man making a hedge and standing in the breach before Me for the land, that I should not destroy it; but I found none. Ezekiel 22:30.

'Standing in the breach' stands for defending and guarding against the intrusion of falsities. In David,

Jehovah said He would destroy the people, unless Moses His chosen had stood in the breach before Him. Psalms 106:23.

'Standing in the breach' again means guarding against the intrusion of falsities; 'Moses' here meaning the Word - see Preface to Chapter 18 of Genesis, and 4859 (end).

[6] In Amos,

They will drag out the last of you with fish-hooks; you will go out through the breaches, every one from her own region; and you will cast down the palace. Amos 4:2-3.

'Going out through the breaches' stands for doing so through falsities resulting from reasonings. 'The palace' means the Word and consequently the truth of doctrine that is grounded in good. And because 'breaches' means falsity which arises through the separation of good from truth, the same is also meant in the representative sense by 'strengthening and repairing the breaches of the house of Jehovah', 2 Kings 12:5, 7-8, 12; 22:5. In the second Book of Samuel,

It grieved David that Jehovah had made a breach into Uzzah; therefore he called that place Perez Uzzah. 2 Samuel 6:8.

This refers to Uzzah, who died because he touched the ark. 'The ark' represented heaven, or in the highest sense the Lord, and therefore Divine Good. But 'Uzzah' represented that which ministers, and so represents truth since truth ministers to good. This separation is meant by 'a breach into Uzzah'.

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