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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 #2838

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2838. As it is said to this day. That this signifies what is perpetual, is evident from the signification of “today” in the Word explained in what follows. We read in several places in the Word, “even to this day,” or “to today;” as in what goes before, “He is the father of Moab even unto this day; and the father of Ammon unto this day” (Genesis 19:37-38); and later in the same book, “The name of the city is Beersheba, even to this day” (Genesis 26:33). Also this, “The sons of Israel eat not the sinew of the part put out of place, which is upon the hollow of the thigh, even to this day” (Genesis 32:32). And also this, “This is the pillar of Rachel’s grave even unto this day” (Genesis 35:20). “Joseph made it a statute even to this day” (Genesis 47:26). In the historical sense these things regard the time when Moses lived; but in the internal sense by “this day” and by “today” there is signified perpetuity and eternity of state. That “day” is state may be seen above (n. 23, 487, 488, 493, 893); and thus “today” also, which is time present. That which is of time in the world, is eternal in heaven. That this might be signified, “today” is added, or “to this day,” although it appears to those who are in the historical sense as if it involved nothing further. The like is said elsewhere in the Word (as Josh. 4:9; 6:25; 7:26; Judges 1:21, 1:26; other places).

[2] That “today” signifies perpetuity and eternity may be seen in David:

I will tell of the decree: Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee (Psalms 2:7); where “this day” manifestly denotes what is eternal. In the same:

Forever O Jehovah Thy Word is settled in the heavens, Thy truth is unto generation and generation; Thou hast established the earth, and it abideth; they abide this day according to Thy judgments (Psalms 119:89-91); where also “this day” manifestly denotes what is eternal.

In Jeremiah:

Before I formed Thee in the belly, I knew Thee; and before Thou camest forth out of the womb, I sanctified Thee; I gave Thee for a prophet unto the nations; I have set Thee this day over the nations and over the kingdoms, and I have made Thee this day a defensed city, and an iron pillar, and walls of brass (Jeremiah 1:5, 10, 18);

here in the sense of the letter Jeremiah is treated of, but in the internal sense the Lord is meant; “I have set Thee this day, or today, over the nations and over the kingdoms, and I have made Thee this day a defensed city” means that it was from eternity. Of the Lord nothing else than what is eternal can be predicated.

[3] In Moses:

Ye are standing this day all of you before Jehovah your God, to enter into the covenant of Jehovah thy God, and into His oath, which Jehovah thy God maketh with thee this day, that He may establish thee this day unto Himself for a people; and He will be a God unto thee; and not with you only, but with them who stand here with us this day before Jehovah our God, and with them who are not with us this day (Deuteronomy 29:10, 12-14).

In the sense of the letter here “this day” is the time present when Moses spoke to the people; but that it nevertheless involves the time to come and what is perpetual, is evident; for to make a covenant with anyone, and with those who were there, and not there, involves perpetuity, and the perpetuity itself is what is meant in the internal sense.

[4] That “daily” and “this day” signify what is perpetual, is also evident from the sacrifice which was made every day. This, on account of the signification of “day,” “daily,” and “this day,” was called the continual or perpetual sacrifice (Numbers 28:3, 23; Deuteronomy 8:13; 11:31; 12:11). This is still more plainly evident from the manna which rained from heaven, of which it is thus said in Moses:

Behold I will rain bread from heaven; and the people shall go out and gather a portion day by day; and let no man leave of it till the morning. What they left till the morning bred worms, and putrefied, except what was kept the day before the Sabbath (Exodus 16:4, 19-20, 23).

This was because the manna signified the Lord’s Divine Human (John 6:31-32, 49-50, 58). And because it signified the Lord’s Divine Human, it signified heavenly food, which is nothing else than love and charity together with the goods and truths of faith. This food is given by the Lord in the heavens to the angels every moment, and thus perpetually and to eternity (see n. 2493). This also is what is meant in the Lord’s Prayer by “Give us this day our daily bread” (Matthew 6:11; Luke 11:3); that is, every instant to eternity.

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

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