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Genesis 19

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1 De to Engle kom nu til Sodoma ved Aftenstid. Lot sad i Sodomas Port, og da han fik Øje på dem, stod han op og gik dem i Møde, bøjede sig til Jorden

2 og sagde: "Kære Herrer, tag dog ind og overnat i eders Træls Hus og tvæt eders Fødder; i Morgen tidlig kan I drage videre!" Men de sagde: "Nej, vi vil overnatte på Gaden."

3 Da nødte han dem stærkt, og de tog ind i hans Hus; derpå tilberedte han dem et Måltid og bagte usyrede Kager, og de spiste.

4 Men endnu før de havde lagt sig, stimlede Byens Folk, Indbyggerne i Sodoma, sammen omkring Huset, både gamle og unge, alle uden Undtagelse,

5 og de råbte til Lot: "Hvor er de Mænd, der kom til dig i Nat kom herud med dem, for at vi kan stille vor Lyst på dem!"

6 Da gik Lot ud til dem i Porten, men Døren lukkede han efter sig.

7 Og han sagde: "Gør dog ikke noget ondt, mine Brødre!

8 Se, jeg har to Døtre, der ikke har kendt Mand; dem vil jeg bringe ud til eder, og med dem kan I gøre, hvad I lyster; men disse Mænd må I ikke gøre noget, siden de nu engang er kommet ind under mit Tags Skygge!"

9 Men de sagde: "Bort med dig! Her er den ene Mand kommet og bor som fremmed, og nu vil han spille Dommer! Kom, lad os handle værre med ham end med dem!" Og de trængte ind på Manden, på Lot, og nærmede sig Døren for at sprænge den.

10 Da rakte Mændene Hånden ud og trak Lot ind til sig og lukkede Døren;

11 men Mændene uden for Porten til Huset slog de med Blindhed, både store og små, så de forgæves søgte at finde Porten.

12 Derpå sagde Mændene til Lot: "Hvem der ellers hører dig til her, dine Svigersønner, dine Sønner og Døtre, alle, som hører dig til i Byen, må du føre bort fra dette Sted;

13 thi vi står i Begreb med at ødelægge Stedet her, fordi Skriget over dem er blevet så stort for HE EN, at HE EN har sendt os for at ødelægge dem."

14 Da gik Lot ud og sagde til sine Svigersønner, der skulde ægte hans Døtre: "Stå op, gå bort herfra, thi HE EN vil ødelægge Byen!" Men hans Svigersønner troede, at han drev Spøg med dem.

15 Da Morgenen så gryede, skyndede Englene på Lot og sagde: "Tag din Hustru og dine to Døtre, som bor hos dig, og drag bort, for at du ikke skal rives bort ved Byens Syndeslkyld!"

16 Og da han tøvede, greb Mændene ham,.hans Hustru og hans to Døtre ved Hånden, thi HE EN vilde skåne ham, og de førte ham bort og bragte ham i Sikkerhed uden for Byen.

17 Og idet de førte dem uden for Byen, sagde de: "Det gælder dit Liv! Se dig ikke tilbage og stands ikke nogensteds i Jordanegnen, men red dig op i Bjergene, for at du ikke skal omkomme!"

18 Men Lot sagde til dem: "Ak nej, Herre!

19 Din Træl har jo fundet Nåde for dine Øjne, og du har vist mig stor Godhed og frelst mit Liv; men jeg kan ikke nå op i Bjergene og undfly Ulykken; den indhenter mig så jeg mister Livet.

20 Se, den By der er nær nok til at jeg kan flygte derhen; den betyder jo ikke stort, lad mig redde mig derhen, den betyder jo ikke stort, og mit Liv er frelst!"

21 Da svarede han: "Også i det Stykke har jeg bønhørt dig; jeg vil ikke ødelægge den By, du nævner;

22 men red dig hurtigt derhen, thi jeg kan intet gøre, før du når derhen!" Derfor kaldte man Byen Zoar.

23 Da Solen steg op over Landet og Lot var nået til Zoar,

24 lod HE EN Svovl og Ild regne over Sodoma og Gomorra fra HE EN, fra Himmelen;

25 og han ødelagde disse Byer og hele Jordanegnen og alle Byernes Indbyggere og Landets Afgrøde.

26 Men hans Hustru, som gik efter ham, så sig tilbage og blev til en Saltstøtte.

27 Næste Morgen, da Abraham gik hen til det Sted, hvor han havde stået hos HE EN,

28 og vendte sit Blik mod Sodoma og Gomorra og hele Jordanegnen. så han øg stige til Vejrs fra Landet som øgen fra en Smelteovn.

29 Da Gud tilintetgjorde Jordanegnens Byer, kom han Abraham i Hu og førte Lot ud af Ødelæggelsen, som han lod komme over de Byer, Lot boede i.

30 Men Lot drog op fra Zoar og slog sig ned i Bjergene med sine Døtre, thi han turde ikke blive i Zoar; og han boede i en Hule med sine to Døtre.

31 Da sagde den ældste til den yngste: "Vor Fader er gammel, og der findes ingen Mænd her i Landet, som kunde komme til os på vanlig Vis.

32 Kom, lad os give vor Fader Vin at drikke og ligge hos ham for at få Afkom ved vor Fader!"

33 De gav ham da Vin at drikke samme Nat; og den ældste lagde sig hos sin Fader, og han sansede hverken, at hun lagde sig, eller at hun stod op.

34 Næste Dag sagde den ældste til den yngste: "Jeg lå i Går Nat hos min Fader; nu vil vi også give ham Vin at drikke i Nat, og gå du så ind og læg dig hos ham, for at vi kan få Afkom ved vor Fader!"

35 Så gav de atter den Nat deres Fader Vin at drikke, og den yngste lagde sig hos ham, og han sansede hverken, at hun lagde sig, eller at hun stod op.

36 Således blev begge Lots Døtre frugtsommelige ved deres Fader;

37 og den ældste fødte en Søn, som hun kaldte Moab; han er Moabs Stamfader den Dag i Dag.

38 Ligeså fødte den yngste en Søn, som hun kaldte Ben Ammi; han er Ammoniternes Stamfader den Dag i Dag.

   


The Project Gutenberg Association at Carnegie Mellon University

Aus Swedenborgs Werken

 

Arcana Coelestia #2343

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2343. And they did eat. That this signifies appropriation, is evident from the signification of “eating,” which is to be communicated and conjoined, thus to be appropriated (see above, n. 2187). From what has been already said and unfolded it can be seen how the things contained in the preceding verse, and in this, are circumstanced in the internal sense, and how in that sense they cohere together; from the fact that by the “angels” is signified the Lord’s Divine Human and Holy proceeding; by “turning aside to him,” having an abode; by “coming to his house,” being confirmed in good; by “making a feast,” dwelling together; by “baking unleavened bread,” being purified; and by “eating,” being appropriated. From this it is evident what is the series and connection of things in the internal sense, although nothing whatever of it appears in the historical sense.

[2] Such is the order and series in all of the things of the Word, both in general and particular. But the series itself such as it is in itself cannot be made to appear in an explication of the several words, for in that case everything appears in a disconnected form, and the continuity of the sense is dissipated. But when all things are viewed together in one idea, or are perceived in one mental view, as is the case with those who are in the internal sense and at the same time in heavenly light from the Lord, there is then presented to view in these words the entire process of the reformation and regeneration of those who are becoming men of the church (who are here represented by Lot), to wit, that at first they perceive something of temptation, but when they persist and overcome, the Lord has an abode with them, and confirms them in good, introduces them unto Himself in His kingdom, and dwells with them, and there purifies and perfects them, and at the same time appropriates good and happy things to them, and this by means of His Divine Human and Holy proceeding.

[3] That all regeneration or new life, thus salvation, is from the Lord alone, is indeed known in the church, but is believed by few, for the reason that men are not in the good of charity. It is as impossible for those who are not in the good of charity to have this belief, as it is for a camel to go through the eye of a needle; for the good of charity is the very ground for the seeds of faith. Truth and good agree, but truth and evil never: they are of a contrary nature, and are averse one to the other. For this reason, so far as a man is in good, so far he can be in truth; or so far as he is in charity, so far he can be in faith; especially in this chief point of faith, that all salvation is from the Lord.

[4] That this is the chief point of faith, is evident from many passages in the Word, as in John:

God so loved the world, that He gave His only begotten son, that whosoever believeth in Him should not perish, but have eternal life (John 3:16).

Again:

He that believeth in the Son hath eternal life, but he that believeth not the Son shall not see life; but the wrath of God abideth on him (John 3:36).

Again:

This is the work of God, that ye believe in Him whom the Father hath sent (John 6:29).

Again:

This is the will of Him that sent Me, that everyone that seeth the Son, and believeth in Him, should have eternal life; and I will raise Him up at the last day (John 6:40).

Again:

Except ye believe that I am, ye shall die in your sins (John 8:24).

Again:

I am the resurrection and the life; he that believeth in Me, though he die, yet shall he live; and whosoever liveth and believeth in Me shall never die (John 11:25-26).

[5] That no one can believe in the Lord unless he is in good, that is, that no one can have faith unless he is in charity, is also evident in John:

As many as received Him, to them gave He power to become children of God, to them that believe in His name; who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).

And again:

I am the vine, ye are the branches; he that abideth in Me, and I in him, the same beareth much fruit, for without Me ye can do nothing. If one abide not in Me, he is cast forth as a branch, and is withered. As the Father hath loved Me, I also have loved you; abide ye in My love. This is My commandment, that ye love one another as I have loved you (John 15:5-6, 9, (John 15:9)12).

[6] From these passages it can be seen that love to the Lord and charity toward the neighbor are the life of faith. But that they who are in evil, that is, in a life of evil, cannot possibly believe that all salvation is from the Lord, has been made evident to me from those who had come into the other life from the Christian world; and also from those who in the life of the body had confessed with the mouth and had even taught, according to the doctrinal tenet of faith, that without the Lord there is no salvation, and yet had led a life of evil. These, when the Lord was merely named, forthwith filled the sphere with endless difficulties (for in the other life that which spirits merely think is perceived, and diffuses from itself a sphere, in which it becomes manifest in what kind of faith they are; see n. 1394).

[7] Among the same, when love or charity was merely mentioned, there was perceived from them something as it were full of darkness and at the same time clotted from a kind of filthy love; which thing was of such a nature as to extinguish, suffocate, and pervert all perception of love to the Lord and of charity toward the neighbor. Such is the faith at this day, which they say saves without the good of charity.

[8] The same also on being asked what faith they had (since they had not that which they had professed in the life of the body) said (for in the other life no one can conceal what he thinks) that they believed in God the Creator of the universe. But when they were examined in order to see whether it was so, it was found that they did not believe in any God, but thought that all things are of nature, and that all things that have been said about eternal life are empty and worthless. Such is the faith of all those within the Church who do not believe in the Lord, but say that they believe in God the Creator of the universe. For truth can flow in from no other source than the Lord; nor can truth be inseminated in anything except the good which is from the Lord.

[9] That it is the Lord’s Divine Human and Holy proceeding by means of which and from which come life and salvation, is very well known from the words of the Holy Supper: “This is My Body;” “this is My Blood;” which is the Lord’s Divine Human; and it is evident that all the Holy is from this. Whether you say His Divine Human, or His Body, or His Flesh, or the Bread, or the Divine Love, it is the same; for the Lord’s Divine Human is pure Love, and the Holy is of love alone, and from this is derived the Holy of faith.

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