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Postanak 19

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1 A uveče dođoše dva anđela u Sodom; a Lot seđaše na vratima sodomskim; i kad ih ugleda, ustade te ih srete, i pokloni se licem do zemlje,

2 I reče: Hodite, gospodo, u kuću sluge svog, i prenoćite i operite noge svoje; pa sutra rano kad ustanete pođite svojim putem. A oni rekoše: Ne, nego ćemo prenoćiti na ulici.

3 Ali on navali na njih, te se uvratiše k njemu i uđoše u kuću njegovu, i on ih ugosti, i ispeče hlebova presnih, i jedoše.

4 I još ne behu legli, a građani Sodomljani slegoše se oko kuće, staro i mlado, sav narod sa svih krajeva,

5 I vikahu Lota i govorahu mu: Gde su ljudi što dođoše sinoćk tebi? Izvedi ih k nama da ih poznamo.

6 A Lot iziđe k njima pred vrata zatvorivši vrata za sobom,

7 I reče im: Nemojte, braćo, činiti zla.

8 Evo imam dve kćeri, koje još ne poznaše čoveka; njih ću vam izvesti, pa činite s njima šta vam je volja; samo ne dirajte u ove ljude, jer su zato ušli pod moj krov.

9 A oni rekoše: Hodi amo. Pa onda rekoše: Ovaj je sam došao amo da živi kao došljak, pa još hoće da nam sudi; sad ćemo tebi učiniti gore nego njima. Pa navališe jako na čoveka, na Lota, i stadoše istavljati vrata.

10 A ona dva čoveka digoše ruke, i uvukoše Lota sebi u kuću, i zatvoriše vrata.

11 A ljude što behu pred vratima kućnim ujedanput oslepiše od najmanjeg do najvećeg, te ne mogahu naći vrata.

12 Tada ona dva čoveka rekoše Lotu: Ako imaš ovde još koga svog, ili zeta ili sina ili kćer, ili koga god svog u ovom gradu, gledaj nek idu odavde;

13 Jer hoćemo da zatremo mesto ovo, jer je vika njihova velika pred Gospodom, pa nas posla Gospod da ga zatremo.

14 I iziđe Lot, i kaza zetovima svojim, za koje htede dati kćeri svoje, i reče im: Ustajte, idite iz mesta ovog, jer će sada zatrti Gospod grad ovaj. Ali se zetovima njegovim učini da se šali.

15 A kad zora zabele, navališe anđeli na Lota govoreći: ustani, uzmi ženu svoju, i dve kćeri svoje koje su tu, da ne pogineš u bezakonju grada tog.

16 A on se stade ščinjati, te ljudi uzeše za ruku njega i ženu njegovu i dve kćeri njegove, jer ga beše žao Gospodu i izvedoše ga i pustiše ga iza grada.

17 I kad ih izvedoše napolje, reče jedan: Izbavi dušu svoju i ne obziri se natrag i u celoj ovoj ravni da nisi stao; beži na ono brdo da ne pogineš.

18 A Lot im reče: Nemoj, Gospode!

19 Gle, sluga tvoj nađe milost pred Tobom, i milost je Tvoja prevelika koju mi učini sačuvavši mi život; ali ne mogu uteći na brdo da me ne stigne zlo i ne poginem.

20 Eno grad blizu; onamo se može uteći, a mali je; da bežimo onamo; ta mali je, te ću ostati živ.

21 A on mu reče: Eto poslušaću te i zato, i neću zatrti grada, za koji reče.

22 Brže beži onamo; jer ne mogu činiti ništa dok ne stigneš onamo. Zato se prozva onaj grad Sigor.

23 I kad sunce ogranu po zemlji, Lot dođe u Sigor.

24 Tada pusti Gospod na Sodom i na Gomor od Gospoda s neba dažd od sumpora i ognja,

25 I zatre one gradove i svu onu ravan, i sve ljude u gradovima i rod zemaljski.

26 Ali žena Lotova beše se obazrela idući za njim, i posta slan kamen.

27 A sutradan rano ustavši Avram, otide na mesto gde je stajao pred Gospodom;

28 I pogleda na Sodom i Gomor i svu okolinu po onoj ravni, i ugleda, a to se dizaše dim od zemlje kao dim iz peći.

29 Ali kad Bog zatiraše gradove u onoj ravni, opomenu se Bog Avrama, i izvede Lota iz propasti kad zatre gradove gde živeše Lot.

30 A Lot otide iz Sigora i stani se na onom brdu s dve kćeri svoje, jer se bojaše ostati u Sigoru; i živeše u pećini s dve kćeri svoje.

31 A starija reče mlađoj: Naš je otac star, a nema nikoga na zemlji da dođe k nama, kao što je običaj po svoj zemlji.

32 Hajde da damo ocu vina neka se opije, pa da legnemo s njim, eda bismo sačuvale seme ocu svom.

33 I dadoše ocu vina onu noć; i došavši starija leže s ocem svojim, i on ne oseti ni kad ona leže ni kad ustade.

34 A sutradan reče starija mlađoj: Gle, noćas spavah s ocem svojim. Da mu damo vina i doveče, pa idi ti i lezi s njim, eda bismo sačuvale seme ocu svom.

35 Pa i to veče dadoše ocu vina, i ustavši mlađa leže s njim, i on ne oseti ni kad ona leže ni kad ustade.

36 I obe kćeri Lotove zatrudneše od oca svog.

37 I starija rodi sina, i nadede mu ime Moav; od njega su Moavci do današnjeg dana.

38 Pa i mlađa rodi sina, i nadede mu ime Ven-Amije; od njega su Amonci do današnjeg dana.

   

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Arcana Coelestia # 8211

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8211. And it was in the morning watch. That this signifies a state of thick darkness and of the destruction of those who are in falsity from evil, and a state of the enlightenment and salvation of those who are in truth from good, is evident from the signification of “the morning watch,” as being a state of enlightenment and salvation, and in the opposite sense, a state of thick darkness and destruction. The reason why “the morning watch” has this signification, is that in the other life states of faith and love are like the times of the day in the world, namely, like morning, noon, evening, and night; and therefore these times also correspond to those states (see n. 2788, 5672, 5962, 6110). Moreover states vary in much the same manner. The end and the beginning of these variations is “morning,” and specifically, “daybreak,” for then the night is ended, and the day begins. In the state to which morning corresponds, the good begin to be enlightened in respect to the things which are of faith, and to grow warm in respect to the things which are of charity, and conversely, the evil then begin to be darkened by falsities, and to be chilled by evils; consequently to them morning is a state of thick darkness and destruction, while to the good it is a state of enlightenment and salvation.

[2] From these states in heaven arise the states of light and heat, and also the states of thick darkness and cold on earth, which states succeed each other every year and every day; for whatever exists in the natural world has its origin and cause from things which exist in the spiritual world, because universal nature is nothing else than a theater representative of the Lord’s kingdom (3483, 4939, 5173, 5962); whence come the correspondences. The variations of light and shade and also of heat and cold on earth are indeed from the sun, that is, from the difference of its altitudes, every year and every day, in the several regions of the earth; but these causes, which are proximate, and in the natural world, were created according to the things in the spiritual world, as by their prior and efficient causes, which are the causes of the posterior causes that exist in the natural world. For nothing which is in order ever exists in the natural world that does not derive its cause and origin from the spiritual world, that is, through the spiritual world from the Divine.

[3] As, relatively to the good, “morning” signifies the beginning of enlightenment and salvation, and relatively to the evil, the beginning of thick darkness and destruction, therefore it is here said that in the morning watch Jehovah looked forth to the camp of the Egyptians and troubled it, and then that He took off the wheel of the chariots, and shook out the Egyptians into the midst of the sea; and on the other hand that He saved the sons of Israel. From all this it can now be seen what is signified in the spiritual sense by the following passages in the Word, in Isaiah:

In the day thou shalt make thy plant to grow, and in the morning thy seed to blossom (Isaiah 17:11).

About the time of evening behold terror; before the morning he is not (Isaiah 17:14).

O Jehovah be Thou their arm every morning, our salvation also in the time of distress (Isaiah 33:2).

Thus saith the Lord Jehovih, An evil, an only evil; behold it cometh. An end is come, the end is come. The morning is come upon thee, O inhabitant of the land; the day of tumult is near (Ezekiel 7:5-7).

So did Bethel to you because of the wickedness of your wickedness; in the morning shall the king of Israel be utterly cut off (Hos. 10:15).

Make me hear Thy mercy under the morning; deliver me from mine enemies, O Jehovah (Psalms 143:8-9).

Also that when the dawn arose the Lord saved Lot, and made it rain sulphur and fire upon Sodom and Gomorrah (Genesis 19:15, 24).

[4] As “morning” signifies the state of enlightenment and salvation of the good, and the state of thick darkness and destruction of the evil, therefore also “morning” signifies the time of the Last Judgment, when they are to be saved who are in good, and they are to perish who are in evil; consequently it signifies the end of a former church, and the beginning of a new church, which things are signified in the Word by the Last Judgment (n. 900, 931, 1733, 1850, 2117-2133, 3353, 4027, 4535). This is signified by “morning” in Isaiah:

He said unto me, Until evening, the morning, two thousand three hundred; and then shall the holy thing be justified (Daniel 8:14).

In the morning, in the morning, will Jehovah give judgment for the light, it will not be lacking; I will cut off nations, their corners shall be devastated (Zeph. 3:5-6).

One crying unto me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night; if ye are seeking, seek ye, return, come (Isaiah 21:11-12).

In these passages “morning” denotes the Lord’s coming and the enlightenment and salvation then, thus a new church; “night” denotes the state of man and of the church at that time, that they would be in mere falsities from evil.

[5] It is said “the morning watch,” because the night was divided into watches, of which the last of the night and the first of the day was the morning watch. These watchmen used to be upon the walls, spying whether an enemy was coming, and by a cry announcing what they saw. By them, in the internal representative sense, is meant the Lord, and by their watch His continual presence and protection (n. 7989), as in David:

Thy watchman will not slumber. Behold, the watchman of Israel shall neither slumber nor sleep. Jehovah is thy watchman; Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, or the moon in the night. Jehovah shall guard thee from all evil; He shall guard thy soul (Psalms 121:3-7).

Moreover by “watchmen” are meant prophets and priests, consequently the Word, in Isaiah:

I have set watchmen upon thy walls, O Jerusalem; in all the day and all the night they shall not be silent, making mention of Jehovah (Isaiah 62:6).

It is a day, the watchmen shall cry in Mount Ephraim, Arise ye, and let us go up to Zion, unto Jehovah our God (Jeremiah 31:6).

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

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Arcana Coelestia # 1850

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1850. Will I judge. That this signifies visitation and judgment, may be seen without explication. By “judging,” or “judgment,” there is not signified any last judgment, as people in general suppose, that is, that the heaven and the earth are to perish, and that so a new heaven and a new earth will be created, as spoken of in the Prophets and in Revelation; and thus that all things are to perish, which opinion has spread itself so widely that it has even taken possession of the minds of those who are best instructed; and this to such a degree that they do not believe that the dead are to rise except at that time. And therefore because this time was foretold, and still, after so many centuries have since passed by, they see that it has not come and is not at hand, feeling safe they confirm themselves in their assurance that there is no such thing, and therefore that they will not rise again. But it is to be known that by the last judgment, or by the destruction of heaven and earth, no such thing is meant. According to the sense of the letter it is so; but not at all according to the internal sense: in this sense the last judgment means the last time of the church; the heaven and earth that will perish, mean the church as to internal and external worship, which becomes no church when there is no charity.

[2] There was a last judgment of the Most Ancient Church when all charity and faith had failed, and when there was no perception, as was the case just before the flood. The flood itself, treated of above, was the last judgment of that church; heaven and earth, that is, the church, then perished; and a new heaven and a new earth, that is, a new church, were created, which was called the Ancient Church, and which also has been treated of. This church likewise had its last time, namely, when all charity grew cold and all faith was darkened, which was about the time of Eber. This time was the last judgment of that church; which was the heaven and earth that had perished.

[3] The Hebrew Church was a new heaven and a new earth, and this too had its last time, or last judgment, when it became idolatrous; and then a new church was raised up among the descendants of Jacob, which was called the Jewish Church, and which was a church that was merely representative of charity and faith. In this church, that is, among the descendants of Jacob, there was neither charity nor faith, and therefore no church, but only the representative of a church, for the reason that it had become impossible for there to be immediate communication of the Lord’s kingdom in the heavens with any true church on earth, and therefore a mediate communication was effected by means of representatives. The last time of this so-called church, or its last judgment, was when the Lord came into the world; for the representatives then ceased, that is, the sacrifices and similar rites; and in order that these might cease, the Jews were cast out of the land of Canaan.

[4] After this a new heaven and a new earth were created, that is, a new church, which is to be called the Primitive Church, which was commenced by the Lord, and afterwards gradually became stronger, and which at first was in charity and faith. The destruction of this church is foretold by the Lord in the Gospels, and by John in Revelation; and this destruction is what is called the Last Judgment. Not that heaven and earth are now to perish, but that in some quarter of the globe a new church will be raised up, the present one remaining in its external worship, as the Jews do in theirs, in whose worship it is well known that there is nothing of charity and faith, that is, nothing of the church. So far as regards the last judgment in general.

[5] In particular, there is a last judgment for everyone immediately after he dies; for he then passes into the other life, in which, when he comes into the life that he had had in the body, he is adjudged either to death or to life. There is also a last judgment in the singular, for with a man who is adjudged to death, every single thing condemns him, for there is nothing in his thought and will, not even the least thing, that does not resemble his last judgment, and that does not drag him to death. In like manner with the man who is adjudged to life: in him every single thing of his thought and of his will presents an image of his last judgment, and all carry him on to life. For such as is man in general, such is he in the singulars of his thought and of his affection. These are the things that are signified by the last judgment.

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