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Exodus 17

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1 Tedy když se odebralo všecko shromáždění synů Izraelských z pouště Sin, po stanovištích svých vedlé rozkazu Hospodinova, položili se v Rafidim, kdež nebylo vod, kteréž by lid píti mohl.

2 Protož domlouval se lid na Mojžíše, pravě: Dejte nám vody, abychom pili. Jimž odpověděl Mojžíš: Proč se na mne domlouváte? Proč pokoušíte Hospodina?

3 I žíznil tu lid pro nedostatek vod, a reptal na Mojžíše a mluvil: Proč jsi vyvedl nás z Egypta, abys mne s syny i dobytky mými žízní zmořil?

4 Tedy volal Mojžíš k Hospodinu, řka: Což mám činiti s tím lidem? Však již tudíž ukamenují mne.

5 I řekl Hospodin Mojžíšovi: Jdiž před lidem, pojma s sebou některé z starších Izraelských; hůl také svou kterouž jsi udeřil v vodu, vezmi do ruky své a jdi.

6 Aj, já státi budu před tebou tam na skále, na Orébě; i udeříš v skálu, a vyjdou z ní vody, kteréž bude píti lid. I učinil tak Mojžíš před očima starších Izraelských.

7 A dal jméno místu tomu Massah a Meribah, pro reptání synů Izraelských, a že pokoušeli Hospodina, řkouce: Jest-li Hospodin u prostřed nás, či není?

8 Přitáhl pak Amalech, a bojoval s Izraelem v Rafidim.

9 I řekl Mojžíš k Jozue: Vybeř nám některé muže, a vytáhna, bojuj s Amalechem; já zítra státi budu na vrchu hory, a hůl Boží v ruce své míti budu.

10 Tedy Jozue udělal tak, jakž mu poručil Mojžíš, a bojoval s Amalechem; Mojžíš pak, Aron a Hur vstoupili na vrch hory.

11 A dokudž Mojžíš vzhůru držel ruce své, vítězil Izrael; ale jakž opouštěl ruku svou, přemáhal Amalech.

12 Ale že ruce Mojžíšovy byly obtíženy, protož vzavše kámen, podložili pod něho, a on sedl na něm; Aron pak a Hur podpírali ruce jeho, jeden z jedné, druhý z druhé strany. I byly obě ruce jeho vztažené až do západu slunce.

13 A tak porazil Jozue Amalecha i lid jeho mečem.

14 Mluvil potom Hospodin k Mojžíšovi: Vpiš to do knih na památku, a pilně to vkládej v uši Jozue, že do konce vyhladím památku Amalechovu všudy pod nebem.

15 Tedy vzdělal Mojžíš oltář a nazval jméno jeho: Hospodin korouhev má.

16 Nebo řekl: Tak má jmenován býti, proto že ruka nad trůnem Hospodinovým osvědčuje boj Hospodinův proti Amalechovi od národu až do národu.

   

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Arcana Coelestia # 8607

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8607. 'Amalek prevailed' means that the falsity would then be winning. This is clear from the meaning of 'prevailing' as winning; and from the representation of 'Amalek' as falsity arising from interior evil, dealt with in 8593. Israel's winning at one time, Amalek's at another, represented the experience of those who belong to the spiritual Church. They cannot have a faith which looks constantly to the Lord, only a faith which by turns looks to self and the world. For the light among members of that Church is dim, as a consequence of which their faith is impaired. For the fact that they are like this, see 2708, 2715, 2718, 2831, 2935, 2937, 3833, 6289, 6500, 6639, 6865, 6945, 7233. This explains why Amalek was not annihilated by Joshua, or subsequently by the judges, or by the kings in the land of Canaan, even though it had been commanded that he should be wiped out, 8593.

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

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Arcana Coelestia # 784

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784. The implications of 'Jehovah closed the way behind him' meaning that man no longer had the kind of communication with heaven that the member of the celestial Church had had are as follows: The state of the Most Ancient Church was such that men had an inward communication with heaven, and so by way of heaven with the Lord. They were governed by love to the Lord, and people who are governed by love to the Lord are like angels, the only difference being that they are clothed with a [physical] body. Their interiors were unconcealed and lay open all the way from the Lord. But it was different with this new Church. It was governed not by love to the Lord, but in and through faith, by charity towards the neighbour. They could not have, as the most ancient people had, any inward communication, only external. It would take too long however to discuss the nature of these two kinds of communication. Everybody has a communication of some kind, including the wicked, through the angels residing with them, though there are different degrees of it, from fairly close to quite remote. Without it a person could not exist. The degrees of communication are unending. A spiritual man cannot possibly have the kind of communication that a celestial man has, the reason being that the Lord dwells in love, and less so in faith. This is what the present statement means about Jehovah closing the way behind him.

[2] Since those times heaven has never been open in the way it was for the member of the Most Ancient Church. Many people in later times have indeed talked to spirits and angels - for example, Moses, Aaron, and others - but they did so in a completely different way. This, in the Lord's Divine mercy, will be dealt with later on. The reason why heaven has been closed is a very deep arcanum, as also is the reason why it is so closed nowadays that no one knows even of the existence of spirits, let alone that angels are residing with him. He imagines that when he is not with fellow men in the world and when thinking all by himself he is completely alone. In fact however he is constantly in the company of spirits who observe and perceive very accurately what a person is thinking and what he intends and devises, as accurately and clearly as if this manifested itself for all the world to see. Of this man is not at all directly conscious, so closed is heaven to him. Nevertheless it is utterly true. The reason he is not conscious of it is that if heaven were not in this way closed to him at a time when faith is non-existent with him, still less the truth of faith, and charity even less, he would stand in very great danger. This was the meaning also of Jehovah God's casting man out and causing cherubim to dwell at the east end of the Garden of Eden, with a flaming sword turning about to guard the way to the tree of life, 1 dealt with already in Chapter 3:14. See also 301-307.

Poznámky pod čarou:

1. literally, of lives

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