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1 Mosebok 19

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1 Og de to engler kom til Sodoma om aftenen, mens Lot satt i Sodomas port; og da Lot så dem, stod han op og gikk dem i møte og bøide sig med sitt ansikt til jorden

2 og sa: I herrer! Ta inn i eders tjeners hus og bli der inatt, og tvett eders føtter! Så kan I stå tidlig op imorgen og dra videre. Men de sa: Nei, vi vil bli på gaten inatt.

3 Da nødde han dem meget, og de tok inn hos ham i hans hus; og han gjorde i stand et måltid for dem og bakte usyrede brød, og de åt.

4 Før de ennu hadde lagt sig, kom byens folk, mennene i Sodoma, både unge og gamle, hele folket fra alle kanter og omringet huset.

5 Og de ropte på Lot og sa til ham: Hvor er de menn som er kommet til dig inatt? Før dem ut til oss, så vi kan få vår vilje med dem!

6 Da gikk Lot ut til dem i døren og lukket den efter sig

7 og sa: Mine brødre, gjør da ikke så ond en gjerning!

8 Se, jeg har to døtre som ikke har hatt med nogen mann å gjøre; la mig få føre dem ut til eder, og gjør med dem som I synes! Gjør bare ikke disse menn noget, siden de er kommet inn under skyggen av mitt tak!

9 Men de ropte: Gå av veien! Og så sa de: Her er denne ene mann kommet for å bo som fremmed her, og så vil han alltid opkaste sig til dommer! Nu vil vi fare verre med dig enn med dem. Så trengte de hårdt inn på mannen, på Lot, og stormet frem for å sprenge døren.

10 Da strakte mennene hånden ut og tok Lot inn til sig i huset og lukket døren.

11 Og de folk som stod utenfor døren til huset, slo de med blindhet, både små og store, så de forgjeves søkte å finne døren.

12 Da sa mennene til Lot: Har du ennu nogen her, enten svigersønn eller sønner eller døtre eller nogen annen som hører dig til i byen, så før dem bort fra dette sted!

13 For nu skal vi ødelegge dette sted, fordi et sterkt klagerop over dem er nådd op til Herren, og Herren har sendt oss for å ødelegge det.

14 Da gikk Lot ut og talte til sine svigersønner, dem som skulde ha hans døtre. og sa: Stå op og gå bort fra dette sted! For Herren vil ødelegge byen. Men hans svigersønner tenkte at han bare spøkte.

15 Da nu morgenen grydde, skyndte englene på Lot og sa: Stå op, ta din hustru og dine to døtre som er her, forat du ikke skal bli revet bort på grunn av alt det onde som er gjort her i byen!

16 Og da han nølte, tok mennene ham og hans hustru og hans to døtre ved hånden, fordi Herren vilde spare ham; og de førte ham ut og slapp ham ikke før de var ute av byen.

17 Da de hadde ført dem ut, sa den ene: Fly for ditt livs skyld, se dig ikke tilbake og stans ikke på hele sletten, fly op i fjellene, forat du ikke skal bli revet bort!

18 Da sa Lot til dem: Å nei, Herre!

19 Se, din tjener har funnet nåde for dine øine, og stor er den miskunnhet du har vist mig ved å frelse mitt liv. Men jeg kan ikke fly op i fjellene; for da kunde ulykken nå mig, så jeg døde.

20 Se, byen der borte er nær og lett å fly til, og den er liten; la mig da fly dit - er den ikke liten? - så jeg kan berge livet!

21 Da sa han til ham: Vel, jeg har også bønnhørt dig i dette stykke; jeg skal ikke ødelegge den by du taler om.

22 Skynd dig, fly dit! For jeg kan intet gjøre før du kommer dit. Derfor kaller de den by Soar*. / {* d.e. småby.}

23 Solen var gått op over jorden da Lot kom til Soar.

24 Da lot Herren det regne svovel og ild - fra Herren, fra himmelen - ned over Sodoma og Gomorra.

25 Og han ødela disse byer og hele sletten og alle dem som bodde i byene, og det som vokste på marken.

26 Men Lots hustru, som fulgte efter ham, så sig tilbake; da blev hun til en saltstøtte.

27 Tidlig om morgenen gikk Abraham til det sted hvor han hadde stått for Herrens åsyn.

28 Og han så utover Sodoma og Gomorra og utover hele landet på sletten; da fikk han se at røken steg op fra landet som røken fra en smelteovn.

29 Således gikk det til at da Gud ødela byene på sletten, da kom Gud Abraham i hu og førte Lot midt ut av ødeleggelsen - dengang han ødela de byer som Lot hadde bodd i.

30 Og Lot drog fra Soar op i fjellene og blev boende der, og hans to døtre med ham, for han torde ikke bo i Soar. Og han bodde i en hule, han og hans to døtre.

31 Da sa den eldste til den yngste: Vår far er gammel, og det finnes ingen mann her i landet som kan gå inn til oss efter all verdens vis.

32 Kom, la oss gi vår far vin å drikke og legge oss hos ham, så vi kan holde ætten i live ved vår far!

33 Så gav de sin far vin å drikke den natt; og den eldste gikk inn og la sig hos sin far, og han merket det ikke, hverken da hun la sig, eller da hun stod op.

34 Dagen efter sa den eldste til den yngste: Se, inatt lå jeg hos min far; la oss også denne natt gi ham vin å drikke, og gå så du inn og legg dig hos ham, så vi kan holde ætten i live ved vår far!

35 Så gav de også den natt sin far vin å drikke; og den yngste gikk og la sig hos ham, og han merket det ikke, hverken da hun la sig, eller da hun stod op.

36 Og begge Lots døtre blev fruktsommelige ved sin far.

37 Og den eldste fødte en sønn og kalte ham Moab; han er stamfar til moabittene, som er til den dag idag.

38 Den yngste fødte også en sønn og kalte ham Ben-Ammi; han er stamfar til ammonittene, som også er til den dag idag.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #2327

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2327. He bowed himself with his face to the earth. That this signifies humiliation, may be seen without unfolding the meaning. The reason that in former times, especially in the representative churches, they bowed themselves so low that they let down the face to the earth, was because the face signified man’s interiors (n. 358, 1999); and the reason they let it down to the earth was that the dust of the earth signified what is profane and condemned (n. 278); consequently they thus represented that of themselves they were profane and condemned. For the same reason they prostrated themselves, pressing the face to the earth, and even rolling themselves in dust and ashes, and also sprinkling dust and ashes upon their heads (as may be seen from Lam. 2:10; Ezekiel 27:30; Micah 1:10; Josh. 7:6; Revelation 18:19 and elsewhere).

[2] By all this they represented the state of true humiliation, which is possible to none unless they acknowledge that of themselves they are profane and condemned, and thus that they cannot of themselves look to the Lord, where there is nothing but what is Divine and Holy; on which account, so far as a man is in self-acknowledgment, so far he can be in true humiliation, and in adoration when in worship. For in all worship there must be humiliation; and if this is separated therefrom, there is nothing of adoration, thus nothing of worship.

[3] That the state of humiliation is the essential state of worship itself, comes from the fact that so far as the heart is humbled, so far the love of self and all the evil therefrom ceases; and so far as this ceases, so far good and truth, that is, charity and faith, flow in from the Lord; for that which stands in the way of the reception of these is principally the love of self, in which there is contempt for others in comparison with one’s self; hatred and revenge if self is not treated with honor; and also unmercifulness and cruelty; thus the worst evils of all; and into these good and truth can in no wise be introduced, for they are opposites.

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

Aus Swedenborgs Werken

 

Arcana Coelestia #1999

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1999. Abram fell upon his faces. 1 That this signifies adoration, is evident without explication. To fall upon the face was a rite of adoration in the Most Ancient Church, and thence in that of the Ancients, for the reason that the face signified the interiors, and the state of their humiliation was represented by falling upon the face; hence in the Jewish representative church it became a customary ceremonial. True adoration, or humiliation of heart, carries with it prostration to the earth upon the face before the Lord, as a gesture naturally flowing from it. For in humiliation of heart there is the acknowledgment of self as being nothing but filthiness, and at the same time the acknowledgment of the Lord’s infinite mercy toward that which is such; and when the mind is kept in these two acknowledgments, the very mind droops in lowliness toward hell, and prostrates the body; nor does it uplift itself until it is uplifted by the Lord. This takes place in all true humiliation, with a perception of being uplifted by the Lord’s mercy. Such was the humiliation of the men of the Most Ancient Church; but very different is the case with that adoration which comes not from humiliation of the heart. (See n. 1153.)

[2] That the Lord adored and prayed to Jehovah His Father, is known from the Word of the Gospels; and also that He did so as if to one different from Himself, although Jehovah was in Him. But the state in which the Lord was at these times was His state of humiliation, the nature of which has been stated in Part First, namely, that He was then in the infirm human that was from the mother; but insofar as He put this off, and put on the Divine, He was in another state, which is called His state of glorification. In the former state He adored Jehovah as one different from Himself, although in Himself; for, as has been said, His internal was Jehovah; but in the latter, that is, in His state of glorification, He spoke with Jehovah as with Himself, for He was Jehovah Himself.

[3] But how the case is with these matters cannot be apprehended unless it is known what the internal is, and how the internal acts into the external; and further, in what manner the internal and the external are distinct from each other, and yet are conjoined. This, however, may be illustrated by something that is similar, namely, by the internal in man, and by its influx and operation into the external. That man has an internal, an interior or rational, and an external, may be seen above (n. 1889, 1940). Man’s internal is that from which he is man, and by which he is distinguished from brute animals. By means of this internal he lives after death, and to eternity a man, and by means of it he can be uplifted by the Lord among the angels. This internal is the very first form from which a man becomes and is man, and by means of it the Lord is united to man. The very heaven that is nearest the Lord is composed of these human internals; but this is above even the inmost angelic heaven, and therefore these internals belong to the Lord Himself. By this means the whole human race is most present under the Lord’s eyes, for there is no distance in heaven, such as appears in the sublunary world, and still less is there any distance above heaven. (See what is said from experience, n. 1275, 1277.)

[4] These internals of men have no life in themselves, but are forms recipient of the Lord’s life. Insofar therefore as a man is in evil, whether actual or hereditary, so far has he been as it were separated from this internal which is the Lord’s and with the Lord, and thereby so far has he been separated from the Lord; for although this internal has been adjoined to man, and is inseparable from him, nevertheless insofar as he recedes from the Lord, so far he as it were separates himself from it. (See n. 1594.) But the separation is not an absolute sundering from it, for then the man could no longer live after death; but it is a dissent and disagreement on the part of those faculties of his which are below, that is, of his rational and of his external man. Insofar as there is dissent and disagreement, there is disjunction from the Lord; but insofar as there is not dissent and disagreement, the man is conjoined with the Lord through the internal, which takes place insofar as the man is in love and charity, for love and charity conjoin. Such is the case with man.

[5] But the Lord’s internal was Jehovah Himself, because He was conceived from Jehovah, who cannot be divided and become another’s, as is the case with a son who is conceived from a human father; for the Divine is not divisible, like the human, but is and remains one and the same. To this internal the Lord united the Human Essence; and because the Lord’s internal was Jehovah, it was not a form recipient of life, like the internal of man, but was life itself. His Human Essence also in like manner was made life by the unition, on which account the Lord so often said that He is Life, as in John:

As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26); besides other passages in the same gospel (John 1:4; 5:21; 6:33, 35, 48; 11:25).

Insofar therefore as the Lord was in the human which He received by inheritance from the mother, so far did He appear distinct from Jehovah and adore Jehovah as one different from Himself. But insofar as the Lord put off this human, He was not distinct from Jehovah, but was one with Him. The former state, as before said, was the Lord’s state of humiliation; but the latter was His state of glorification.

Fußnoten:

1. “Faces” is in the plural in both the Hebrew and the Latin because man has really as many faces as affections, and it is the same with the Lord, and with a country, and the sea and sky. All these have many faces. Even in English we speak of a person having two faces, or being double-faced, and of “making faces” [Reviser.]

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