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Бытие 19

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1 Между тјмъ, два Ангела пришли въ Содомъ вечеромъ, когда Лоть сидјлъ у воротъ Содомскихъ. Лотъ увидјлъ и всталъ на встрјчу имъ, и поклонился лицомъ до земли.

2 И сказалъ: государи мои! пожалуйте, зайдите теперь въ домъ раба вашего, и ночуйте, и умойте ноги ваши, и вставъ по утру, пойдете въ путь свой. Но они сказали: нјтъ, мы ночуемъ на улицј,

3 Онъ же сильно упрашивалъ ихъ: и они зашли къ нему, и пришли въ домъ его. Онъ сдјлалъ имъ угощеніе, и испекъ прјсные хлјбы; и они јли.

4 Еще не легли они спать, какъ городскіе жители, Содомляне, отъ молодаго до стараго, весь народъ со всјхъ концевъ города, окружили домъ.

5 И кричали Лоту; и говорили ему: гдј люди, пришедшіе къ тебј въ эту ночь? выведи ихъ къ намъ, мы познаемъ ихъ,

6 Лотъ вышелъ къ нимъ за дверъ, и заперъ за собою дверь.

7 И сказалъ: пожалуйте, братія, не дјлайте зла!

8 Вотъ, у меня двј дочери, которыя не знаютъ мужа; выведу лучше я ихъ къ вамъ, дјлайте съ ними, что вамъ угодно; только не дјлайте сего съ людями сими, ибо они для того и пришли подъ кровъ дома моего!

9 Но они сказали: подойди сюда! И сказали: не ужели одинъ пришлецъ, пришедшій сюда, можеть судить насъ? за это мы хуже сдјлаемъ съ тобою, нежели съ ними. И сильно наступали на сего человјка, на Лота, и подошли, чтобы выломать дверь.

10 Тогда гости простерли руки свои, и взяли Лота къ себј въ домъ, и дверь заперли;

11 а людей, бывшихъ за дверьми дома, отъ малаго до большаго, поразили слјпотою, такъ, что они измучились, искавъ двери.

12 Наконецъ гости сказали Лоту: кто у тебя есть еще здјсь? Зять ли, сыновья ли твои, дочери ли твои, и кто бы ни былъ у тебя въ семъ городј, всјхъ выведи изъ сего мјста.

13 Ибо мы истребимъ сіе мјсто; потому что великъ отсюда вопль къ Іеговј, и Іегова послалъ насъ истребить его.

14 Итакъ, Лотъ пошедъ, и говорилъ съ зятьями своими, которые брали за себя дочерей его, и сказалъ: встаньте, выдьте изъ сего мјста; ибо Іегова истребитъ сей городъ; но зятьямъ его показалось, что онъ шутитъ.

15 Когда взошла заря, Ангелы начали торопить Лота, говоря: встань, возми жену свою, и двухъ дочерей своихъ, находящихся здјсь, чтобы не погибнуть и тебј за беззаконія сего города.

16 Но какъ онъ медлилъ, то они, по милости къ нему Іеговы, взяли за руки его, и жену его и двухъ дочерей его, и, выведши, поставили его внј города.

17 Когда же вывели ихъ вонъ изъ города, то одинъ изъ нихъ сказалъ: спасай жизнь твою; не оглядывайся назадъ, и нигдј не останавливайся на равнинј сей; спасайся на гору, чтобы тебј не погибнуть.

18 Но Лотъ сказалъ имъ: нјтъ, Господи!

19 Вотъ рабъ Твой обрјлъ благодать предъ очами Твоими, и велика милость Твоя, которую Ты сдјлалъ со мною, что спасъ жизнь мою; но я не могу спастись на гору, чтобъ не застигла меня бјда сія, и чтобы мнј не умереть.

20 Вотъ ближе бјжать въ сей городъ, онъ же и малъ; позвольте мнј спасаться въ него; не правда ли, что онъ малъ? и сохранится жизнь моя.

21 И сказалъ ему; вотъ, Я въ угодность тебј и сіе сдјлаю, не истреблю города, о которомъ ты говоришь,

22 Поспјшай, спасайся въ него; ибо Я не могу сдјлать Своего дјла, пока ты не придешь туда. Потому и дано имя городу сему: Цоаръ.

23 Солнце взошло надъ землею, и Лотъ пришелъ въ Цоаръ.

24 Тогда Іегова на Содомъ и Гоморръ дождемъ пролилъ сјру и огнь отъ Іеговы съ небесъ.

25 И истребилъ города сіи, и всю равнину сію, и всјхъ жителей городовъ сихъ, и произрастенія земли.

26 Жена же Лотова оглянулась назадъ, и обратилась въ соляной столпъ.

27 Между тјмъ, Авраамъ утромъ, пошелъ на то мјсто, гдј стоялъ предъ лицемъ Іеговы;

28 и посмотрјлъ онъ къ Содому и Гоморру, и на все пространство равнины: и увидјлъ, и се, восходитъ дымъ съ земли, какъ дымъ изъ печи.

29 Такимъ образомъ Богъ, истребляя города равнины сей, вспомнилъ о Авраамј, и вывелъ Лота изъ среды истребленія, когда истреблялъ города, въ которыхъ жилъ Лотъ.

30 Потомъ Лотъ вышелъ изъ Цоара, и сталъ жить въ горј, и съ нимъ двј дочери его: ибо онъ боялся жить въ Цоарј. Итакъ, онъ жилъ въ пещерј, и съ нимъ двј дочери его.

31 И сказала старшая младшей: отецъ нашъ старъ; и нјтъ человјка на землј, который бы вошелъ къ намъ по обычаю всей земли.

32 Итакъ напоимъ отца нашего виномъ, и переспимъ съ нимъ, и возставимъ отъ отца нашего племя.

33 И въ ту ночь напоили отца своего виномъ; и пошла старшая, и спала съ отцемъ своимъ: а онъ не зналъ, какъ она легла и какъ встала.

34 На другой день старшая сказала младшей: вотъ, я спала вчера съ отцемъ моимъ; напоимъ его виномъ и въ сію ночь; и ты поди, спи съ нимъ, и возставимъ отъ отца нашего племя.

35 И напоили отца своего виномъ и въ сію ночь; и встала младшая, и переспала съ нимъ; и онъ не зналъ, какъ она легла, и какъ встала.

36 И сдјлались обј дочери Лотовы беременны отъ отца своего.

37 Старшая родила сына, и нарекла ему имя: Моавъ; сей есть отецъ Моавитянъ, такъ-называемыхъ до сего дня.

38 Младшая также родила сына, и нарекла ему имя: Бен-Амми; сей отецъ Аммонитянъ, такъ-называемыхъ до сего дня.

   

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Arcana Coelestia # 7519

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7519. 'The ashes of the furnace' means to arouse the falsities that are a product of evil desires, by being present with those engaged in molestation. This is clear from the meaning of 'the ashes of the furnace' as the falsities that are a product of evil desires, dealt with below. The fact that they are aroused through presence with those who molest is clear from what follows in the present verse, for it goes on to say that Moses scattered the ashes in the direction of heaven, before 'Pharaoh's eyes', 'before the eyes' meaning presence, and 'Pharaoh' meaning those who engage in molestation, as has been shown often.

[2] The nature of these things cannot be known without revelation, for they are things such as take place in the next life and are unknown in the world. As long as evil spirits or those from hell have been removed and are separated from heaven, that is, from the good of love and the truth of faith which are there, they are unaware of the fact that they are under the influence of evils and falsities. For in these circumstances they believe falsities to be truths and evils to be forms of good. But as soon as heaven, that is, some heavenly community, moves closer towards them, they recognize them to be falsities and evils; for the truth of faith that flows in then enables them to recognize falsities, and the good of love that flows in enables them to recognize evils. Also the closer heaven comes, or the inflow from it of the good of love and truth of faith becomes more directly present, the worse are those evil spirits tormented by their own evils and falsities, because they cannot bear that goodness and truth.

[3] From all this one may now see why Moses was commanded to take the ashes of the furnace and to scatter them in the direction of heaven, and to do this before Pharaoh's eyes, and why he, not Aaron, was commanded to scatter the ashes in the direction of heaven. For the requirement that the ashes should be scattered in the direction of heaven means the influx of heaven; the requirement that it should be done before Pharaoh's eyes means in the presence of those who molest; and Moses, not Aaron, was told to do it because this situation is brought about among the evil by truth that goes forth directly from God, 'Moses' being truth that goes forth directly from God, 'Aaron' that which goes forth in an indirect way, see 7010. All this shows what is meant in the internal sense by the contents of this verse and those immediately following - that foul and filthy things that are products of evil desires, together with blasphemy, meant by 'sores breaking out into pustules', should be aroused. They are aroused when Divine Truth flows in and heaven moves closer.

[4] Anyone may see that Moses would never have been commanded by Jehovah to do such things - to take the ashes of the furnace and scatter them in the direction of heaven - unless some heavenly arcanum had lain within them. Jehovah would never have given orders for the employment of such means to produce their effect unless they had contained something heavenly to which they corresponded. From this one may see what the Word is like, that it is very full of arcana, but arcana that are not clearly visible in the sense of the letter.

[5] The reason why 'the ashes of the furnace' means falsities that are a product of evil desires is that ashes are formed from things that have been burnt. What is being burnt, as also the actual fire, in the Word means in the good sense good that is the object of heavenly affections, but in the contrary sense evil that is the object of hellish desires. For the fact that 'fire' means those things, see 934, 1861, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324; and 'burning' means evil desires, 1297, 5215. So it is that 'ashes' means falsities, for falsities are the product of evil desires. Since evil desires are meant by 'fire' they are also meant by 'a furnace'. 'A furnace', being a container, often implies the same as its contents.

[6] The fact that 'a furnace' means these things is clear from the following places: In Malachi,

Behold, the day is coming, burning like a furnace, and all the arrogant, and every evil-doer will be stubble; and the day that is coming will burn them up; it will leave them neither root nor branch. Malachi 4:1

'Burning like a furnace' stands for evil desires; 'burning them up' stands for burning with evil desires.

[7] In the book of Genesis,

Abraham looked out towards the face of Sodom and Gomorrah, and towards the whole face of the land of the plain; and he saw, and the smoke went up like the smoke of a furnace. Genesis 19:28.

'The smoke of a furnace' stands for falsities arising from evil desires. For 'Sodom' is evil desires that stem from self-love, and 'Gomorrah' is falsity arising from that evil, 2220, 2246, 2322. In John,

Out of the pit of the abyss there went up smoke, like the smoke of a furnace. Revelation 9:2.

'The smoke of a furnace' again stands for falsities arising from evil desires, 'the pit of the abyss' standing for hell.

[8] In Matthew,

The Son of Man will send His angels, who will gather out of His kingdom all offences, and those who work iniquity, and will send them into the furnace of fire. Matthew 13:41-42.

'The furnace of fire' stands for evil desires; for the fire of evil desires is what is meant in the Word by hell-fire. Loves too are simply what fire people's lives; and loves extend into desires.

[9] In Nahum,

Draw yourself water for the siege, strengthen your fortifications; go into the mud and tread the clay; renew the brick-kiln. 1 There the fire will devour you, the sword cut you off. Nahum 3:14-15.

'Going into the mud' stands for entering into falsity, 'treading the clay' stands for stepping into evil, 6669. 'The brick-kiln' 1 stands for the falsities which they fashion and which are introduced by the evil, 1296, 6669, 7113; 'the fire' stands for the desire for evil, 1861, 2446, 5071, 5215, 6832, 7324; and 'the sword' stands for falsity, 4499.

[10] In Jeremiah,

Take into your hand large stones, and hide them in the clay in the brick-kiln 1 which is at the gate of Pharaoh's house in Tahpanhes, in the eyes of the men of the Jews, and say to them, Behold, I am sending and will bring Nebuchadnezzar the king of Babel, and will put his throne onto these stones which I have hidden, so that he may spread his tent over them. He will come and strike the land of Egypt. Jeremiah 43:9-11.

One cannot know what these verses mean without the internal sense. 'Large stones' are falsities; 'the brick-kiln' 1 is the desire for falsity arising from evil; 'Nebuchadnezzar the king of Babel' is one who lays truth and goodness waste; the presence of his throne and tent on these stones means that he will cause falsities to reign; and 'the land of Egypt' which he will strike is the natural mind.

Poznámky pod čarou:

1. literally, brick-furnace

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