Quelle est la signification des parallèles entre Jacob et Moïse?

Jan 02 2021
  1. Les deux doivent fuir leurs maisons après avoir fait quelque chose de mal et avoir des gens qui veulent les tuer - voir Genèse 27 et Exode 2

  2. Les deux se retrouvent alors dans des puits dans des pays étrangers et aident les femmes alors que les bergers inutiles ne le font pas. Les femmes retournent ensuite vers leur père en les laissant au puits - voir Genèse 28 et Exode 2

  3. Les deux finissent par épouser la femme / l'une des femmes qu'ils ont rencontrées au puits - voir Genèse 29 et Exode 2

  4. Tous deux deviennent des bergers pour leur beau-père - voir Genèse 30 et Exode 2

  5. Tous deux ont des rencontres mystérieuses avec Dieu et «luttent» avec Dieu. Tous deux demandent à Dieu son nom - voir Genèse 32 et Exode 3

  6. Les deux rentrent chez eux et rencontrent leur frère aîné en chemin - voir Genèse 32 et Exode 4

Autres questions parallèles

  • Parallels between Ruth and Elisha? (this question intends to know about more paralelisms between the two persons and how far back in history such connection was made)

  • Parallels between Balaam and the binding of Isaac? (this question intends to know about more parallelisms between the two persons and the implications of making such connection)

  • Why the close parallels between the story of Elijah raising the widow’s son, in 1 Kings 17:10-24, and Jesus raising the widow’s son in Luke 7:11-16? (this question asks whether or not Luke intended to make a parallel between two characters and if that were the case, what were the implications)

Réponses

1 BobJones Jan 06 2021 at 19:07

Cette question touche au cœur de l'herméneutique utilisée par Jésus et les auteurs du NT. Sa réponse est la solution à la question omniprésente au séminaire: «Comment les auteurs du Nouveau Testament ont-ils utilisé l'Ancien Testament».

L'autorité d'utiliser l'Ancien Testament comme ils l'ont fait est venue de Jésus. Il a enseigné que toutes les Écritures parlent de lui. (Lc 24:27, Jn 5:30.) Quand ils ont appliqué les Écritures de l'Ancien Testament à Jésus, ce n'était pas une invention ou une eisegèse. L'Écriture s'est appliquée à lui depuis le début, en tant que prophétie.

Il est tentant de penser aux diverses histoires cachées de Jésus dans l'Ancien Testament comme des transparents qui contiennent des sous-ensembles d'informations sur le Christ; complétant l'image au fur et à mesure qu'ils sont posés les uns sur les autres. Ceci explique les différents parallèles. Chaque histoire est une image du Christ et ils ont des parallèles les uns avec les autres lorsque leurs sous-ensembles se croisent.

But it is not a sufficient answer. The patterns are not just in parallels, but in fractal-like expansions through the various layers of the scriptures.

An example of this is the theme that God is the creator. It begins with an invisible aleph before the beginning of Genesis 1:1. (Previously mentioned here:

It expands to the first word of Genesis 1:1. Using the alphabet mentioned here, bereshit says: A revelation to man ב. It is revealed ר that God spoke and created the heavens and the earth א. His word came back with an increase ש. The new creation י was finished when his revelation produced a new life ת.

Bereshith links itself to the next layer of interpretation by being the first word of Ge 1:1 where in God created the heavens and the earth.

Bereshit links itself links itself to the next layer (the chapter) by notarikon where bere-shith ברא-שית is interpreted as 'created' ברא six שית'.

And finally, each day of creation is like a table of contents pointing to six divisions of the rest of scripture which declares that God is the creator.

The doctrine can be found to be taught, glistening through the whole in smaller parts, like Ro 1:18ff.

The historical-grammatical-literal methods of interpretation mis-identify the genre of scripture. God said that Israel would become a 'mashal' parable (De 28:37). Their whole history is a parable of Christ. Their lives became the words of prophecy concerning Christ.

All of that is foundation and context for the direct answer to the OP.

  1. The key to the kingdom (teaching) is the cross. When someone dies and is replaced by someone else, or is threatened with death but does not die, it is a cross scene. All of the men represent Christ. all of the women represent the bride in the layer of interpretation we call the voice of the prophet.

All of these are elements of the pattern which is interpreted as Christ laying down his own life.

Cain killed Able (who was replaced by Seth in a symbol of resurrection). Christs offering of his perfect life was insufficient, he had to die. Hear an encouragement to Jesus at Gethsemane "If you do right, won't you be lifted up?"

Moses killed the Egyptian as a symbol of Jesus coming of age in the temple when he was twelve. This prophecy is recapitulated in the account of the nine kings of Chedorlaomer in Gen 14; the bruised heel of the seed of the woman, Jacob's withered thigh. "Nevertheless thy will be done", is itself part of the pattern leading to his death on the cross. He had to 'kill the Egyptian' within himself, make his flesh 'limp' or be weaker, so that he could be obedient in the spirit.

  1. Jesus entered a foreign land in his incarnation. It was his Father's will that he die. Jesus was also a shepherd working for his Father. Israel (the bride Jesus gathered) ran away from him before the cross, leaving him to die alone. He then gathers the sheep for the Father.

  2. Wells represent the tomb. Rebeckah, Rachel and the woman at Sychar are the bride who were at the same well. the Father chose the first, the Son wooed and worked for the second, and the Spirit (Sychar means 'intoxicated' as a hint of Pentecost) gathered the bride. The various states of the well give a hint to the placement of the prophecy in the timeline of the story of Jesus. All the brides where obtained through the cross, symbolized by the well.

  3. Jesus became the Good Shepherd.

  4. Moses obtained the law, which was broken before he returned to the people. Through it he became the intercessor, the one providing grace, even offering his own death in place of theirs. The thigh represents the purpose of one's life, like the shoulder being the purpose of works. Prior to the wrestling match Jacob lived as the usurper. (the second Adam), He condemned his whole family to death, making them go ahead of him, as Jesus condemned us by his perfect life, removing all our excuses. His 'death scene' was sufficient and he gained them all back in his 'resurrection'. The pattern of substituting his righteousness for our sin begins in the single letter tsadi צ ץ, even as the aleph started a fractal pattern. It can be seen in the marriage of Cana as well.

'Name' ''shem'' also means reputation. They each obtained the reputation of God. Moses is 'drawn' but also 'creditor'. Jesus became the possessor of our debt. Jacob became Israel ישראל : Man יש joined to God אל by revelation ר.

  1. This is a bit more difficult to explain since it involves aspects of the Trinity, and this is already a long answer. Suffice it to say that Jesus was twice separated from the Father, once in incarnation, and once in death. He was reconciled. The Father and the Son are one.