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Genesis 19

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2 Iṇṇ-asan: «Oṇsayaq-qawan, məssaw-i, a-di-tagim sadkal n a-du-təṃṃəram ehan-in, ehan n əkli-nnawan, təšširədam iḍaran-nawan, taṇsim ɣur-i, ṭufat tənzəyam, təggəzam tarrayt-nawan.» «Kala, əṇṇan-as, ad-naṇsu daɣ tarrayt daɣ aṃṃas n əɣrəm.»

3 Mišan Lot iḍgaz wəllen har ardan s iki n ahan-net. Ig-asan imeṇsewan, issəŋŋ-asan tagəlla, ətšan.

4 Harwa da wər əṇsen as əɣalayɣalayan meddan ən Sədom ehan-net, win maḍrornen əd win waššarnen kul əllan əddi, wər din-iqqim waliyyan.

5 Əɣran Lot əṇṇan-as: «Magan meddan win d-edwanen ehan-nak? Suɣəb-tan-du. A nara a dər-san nag'əzzəna.»

6 Iqqab-du Lot dat ahan ihar-t-idu dəffər-əs.

7 Təzzar iṇṇ-asan: «Kala, kala, imidawan-in, ad-wər-tagim ark-əmazal di.

8 Ələɣ šibararen ṣanatat wər nəzday meddan, a-dawan-tanat-akfa, tagim-asnat a wa taram. Mišan ad wər təɣšədam arat i meddan a da, imagaran-in a əṃosan, əhan taɣlift-in.»

9 «Əg̣məd a di! əjjəwwaban-as. Kay iṃan-nak amagar a təṃosa, tarəɣ a-dana-taga əššəriɣa daɣ akal-nana. Ad-ak-nagu aššar ogaran wa dasan-za-nagu!» Əbdaɣan-in Lot əs təɣurad əhozan-du imi n ahan fəl a-tt-arzin.

10 Assaɣa di ad obəzan meddan ann əššin, Lot, əgan-t-id daɣ aṃṃas n ahan təzzar əlasan-tu təməhirt.

11 S ig'a wen meddan win əllanen dat ahan əwatan-tan əs taḍḍarɣalt win maḍrornen əd win waššarnen, haras orn-asan ad əṣṣənan dad illa əmi n ahan. Əṇṇan meddan ann əššin i Lot: «Awak əllan-tu marwan-nak da? Əḍaggal, bararan, šibararen, madeɣ imarwan a əqqalan, əkkəs-tan daɣ əɣrəm a, fəlas ahluk a tu-za-nagu. Šiɣəttas-net aggotnen oṣanat-in Əməli, issokanaq-q-idu a-tu-nəhlək.»

14 Lot deɣ ikka iḍulan-net imal-asan: «Tarmad! Əg̣mədat edagg a da fəlas Əməli ad-ihlək aɣrəm a da.» Mišan əɣilan as addal a itag.

15 Ɣur təɣəttawt n azaɣan, əḍgazan angalosan Lot fəl ad-aglu: «Əbəz tarrayt! əṇṇan-as. Ədkəl taɣur-ək əd təbararen-nak an ṣanatat, amər wər iga a di a-kawan-əg̣mədan ṃan, as irzam əɣrəm aššar-net.»

16 As ənayan meddan as Lot ih-ay sandad, əbazan-tu s əfus ənta əd taɣur-əs əd təbararen-net an ṣanatat əkkasan-tu daɣ əɣrəm, fəlas Əməli a das ihanatten.

17 As tan əkkasan daɣ əɣrəm iṇṇa iyyan daɣ-san i Lot: «Daggag fəl ad-tassafsa təmməddurt-nak, a du wər təṣwəḍa dəffər-ək, ad wər təsəlluleɣ iṃan-nak daɣ aṃadal a da, ḍaggag s ədɣaɣ made təhləka.»

18 Ijjəwwab Lot: «Kala, kala, məšš-i, ad wər təgməya daɣ əkli-nnak a di!

19 Əṣṣanaɣ as əgrawa arraxmat aṃaran təhəkkawt zəwwərat as di-tog̣aza iṇfas-in. Mišan nak wər əfrega azzal har ədɣaɣ dat ad-i-d-awəḍ albas, təzzar ib-i.

20 Təhaṇṇaya a wen ən təɣrəmt ten ? Təkna ihəz fəl ad-azəla har den. Taɣrəmt ənḍərrat a təṃos, ayy-i a daɣ-as əlɣəsa fəl a daɣ-as əgrəwa efsan ən təməddurt-in.»

21 «Ənta di da, iṇṇ-as, ardeɣ-ak tolas s ad wər igrew arat waliyyan taɣrəmt ta as təganna.

22 Aglu tarmad, əlɣəs, fəlas wər əfrega igi n arat iket wər teweda.» (Təmməḍrəyt ən təɣrəmt ta ənta a fəlas itawagga eṣəm Tsohar)

23 Təfuk tətag̣azzay as din-ewad Lot Tsohar.

24 Assaɣa wen da a dd-issərtak Əməli əlkəbrit ibilaglagan daɣ jənnawan fəl Sədom əd Gamora.

25 Issəba tamayyamayt ən ɣərman win əd tatawla ket-net əd win tan əzdaɣnen d annabatan n aṃadal.

26 Tanṭut ən Lot a din təṣwadat dəffər-əs təqqal əwelwel n əsaləɣ.

27 Ibrahim inzay ṭufat s adag wa daɣ d-iqqal dəffər Əməli as dər-əs imməgrad.

28 Iṣwad daɣ anamod ən Sədom əd Gamora əd tatawla kul, ihaṇṇay əhu itag̣azzay daɣ aṃadal olan d eqqad zəwwəran.

29 Assaɣa wa d-ihlak Əməli iɣərman əd tatawla win as kala tan təha təməɣsurt ən Lot, ikta-ddu Məššina Ibrahim təzzar issəfsa Lot daɣ əlmihlak.

30 Lot iggəlat daɣ Tsohar iɣsar daɣ ədɣaɣ, ənta əd təbararen-net, id fəlas təh-ay ṭasa daɣ Tsohar. Izdaɣ əɣəɣi ənta əd təbararen-net an ṣanatat.

31 Təṇṇa ta waššarat i ta ənḍərrat: «Abba-nnana iwaššaran, amaran wər t-əllen meddan daɣ əhazi əngəm akkin-ana-du, a wa itawaggan daɣ əddənet kul.

32 Ayaw ad-naššašu abba-nnana esmad, a dər-əs nənəməṇsu fəl a-tu-nakfu əzzurriya.»

33 Təzzar əššəšwanat abba-nnasnat esmad ahad wədi, tənamaṇsa dər-əs ta waššarat wər ila iggi y asarod-net wala taṇakra-nnet.

34 As ṭufat təṇṇa i tamaḍrayt-net: «Əssirtaya iṃan-nin d abba-nin əṇdod, šašwanaq-qu esmad tolas ahad a tənəməṇsa dər-əs kam da fəl a-tu-nakfu əzzurriya.»

35 Ahad wədi ənta da sammaswadnat abba-nnasnat tolas tənamaṇsa dər-əs ta n tamaḍrayt, daɣ-as wər ila iggi y asarod-net wala taṇakra-nnet.

36 Əmmək wa da as əganat təbararen ən Lot šidusen əs ši-ssanat.

37 Ta waššarat təgraw barar təg-as eṣəm Mohab, ənta a dd-əg̣madan Kəl Mohab win n azala.

38 Ta ənḍərrat ənta da təgraw barar təg-as eṣəm Ben-Hammi, ənta a dd-əg̣madan Kəl Hammon win n azala.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #2405

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2405. That 'as dawn ascended' means when the Lord's kingdom draws near is clear from the meaning of 'the dawn' or morning in the Word. Since the subject in this chapter is the successive states of a Church, what happened in the evening, then what happened during the night have been referred to first. What took place when it was twilight comes now, and further on what took place after sunrise. Twilight is expressed here by 'as dawn ascended', which means the time when the upright are separated from the evil. This separation is described in the present verse to verse 22 as Lot being brought out together with his wife and daughters and being saved. The fact that separation takes place prior to judgement is clear from the Lord's words in Matthew,

Before Him will be gathered all the nations, and He will separate them one from another as a shepherd separates the sheep from the goats. Matthew 25:32.

[2] In the Word that period of time or state is called 'the dawn' because that is when the Lord comes, or what amounts to the same, when His kingdom draws near. It is similar with the good, for at that time something akin to early morning twilight or the dawn shines with them. This explains why in the Word the Lord's coming is compared to and also called 'the morning'. Its comparison to the morning is seen in Hosea,

Jehovah will revive us after two days, on the third day He will raise us up, and we shall live before Him. And we shall know, and we shall press on to know Jehovah. As the dawn is His going forth. Hosea 6:2-3.

'Two days' stands for the period of time and the state which precedes. 'Third day' stands for judgement or the Lord's coming, and so for the approach of His kingdom, 720, 901 - a coming or approach which is compared to 'the dawn'.

[3] In Samuel,

The God of Israel is like morning light, [when] the sun rises on a cloudless morning; from brightness, from rain, grass comes out of the earth. 2 Samuel 23:4.

'The God of Israel' stands for the Lord, for no other God of Israel was meant in that Church, where every single feature of that Church was representative of Him. In Joel,

The day of Jehovah is coming, for it is near, a day of darkness and thick darkness, a day of cloud and gloom, like the dawn spread over the mountains. Joel 2:1-2.

This too refers to the Lord's coming and His kingdom. The words 'a day of darkness and thick darkness' are used because at that time the good are separated from the evil, as Lot was here from the men of Sodom; and after the good have been separated the evil perish.

[4] The Lord's coming or the approach of His kingdom is not compared to the morning but actually called such, as in Daniel,

The Holy One said, For how long is the vision, the continual [burnt offering], and the desolating transgression? He said to me, Up to the evening [when it is becoming] morning two thousand three hundred times, and the Holy One will be justified. The vision of the evening and the morning which has been told is the truth. Daniel 8:13-14, 26.

'The morning' here clearly stands for the Lord's coming. In David,

Your people are free-will offerings, in the day of Your power, in the beauties of holiness, from the womb of the dawn You have the dew of Your nativity. Psalms 110:3.

The whole of this psalm refers to the Lord and His victories in temptations, which are meant by 'the day of power and the beauties of His holiness'. 'From the womb of the dawn' means Himself, thus the Divine Love from which He fought.

[5] In Zephaniah,

Jehovah is righteous in the midst of her. He will do no wrong. In the morning, in the morning He will bring His judgement to light. Zephaniah 3:5.

'morning' stands for the time and the state when judgement takes place, which is the same as the Lord's coming, and this in turn is the same as the approach of His kingdom.

[6] Since 'the morning' meant these things, Aaron and his sons, to provide the same representation, were commanded to set up a lamp and tend it from evening till morning before Jehovah, Exodus 27:21. The 'evening' referred to here is the twilight prior to morning, 2323. For a similar reason it was commanded that the fire on the altar was to be rekindled every dawn, Leviticus 6:12; also that none of the paschal lamb and the consecrated elements of sacrifices were to remain until the morning, Exodus 12:10; 23:18; 34:25; Leviticus 22:29-30; Numbers 9:12 - by which was meant that when the Lord came sacrifices would come to an end.

[7] In a general sense 'morning' is used to describe both the time when dawn breaks and the time when the sun rises. 'morning' in this case stands for judgement in regard to the good as well as on the evil, as in the present chapter - 'The sun had gone forth over the earth and Lot came to Zoar; and Jehovah rained on Sodom and Gomorrah brimstone and fire', verses 23-24. It in like manner stands for judgement on the evil, in David,

In the mornings I will destroy all the wicked of the land, to cut off from the city of Jehovah all workers of iniquity. Psalms 101:8.

And in Jeremiah,

Let that man be like the cities which Jehovah overthrew, and He does not repent; and let him hear a cry in the morning. Jeremiah 20:16.

[8] Seeing that 'the morning' in the proper sense means the Lord, His coming, and so the approach of His kingdom, what else is meant by 'the morning' becomes clear, namely the rise of a new Church, for that Church is the Lord's kingdom on earth. That kingdom is meant both in a general and in a particular sense, and indeed in a specific sense, the general being when any Church on earth is established anew; the particular, when a person is being regenerated and becoming a new man, for the Lord's kingdom is in that case being established in him and he is becoming the Church; and the specific, as often as good flowing from love and faith is at work with him, for this is what constitutes the Lord's coming. Consequently the Lord's resurrection on the third morning, Mark 16:2, 9; Luke 24:1; John 20:1, embodies in the particular and the specific senses the truth that He rises daily, indeed every single moment, in the minds of regenerate persons.

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