The Bible

 

Бытие 19

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1 Между тјмъ, два Ангела пришли въ Содомъ вечеромъ, когда Лоть сидјлъ у воротъ Содомскихъ. Лотъ увидјлъ и всталъ на встрјчу имъ, и поклонился лицомъ до земли.

2 И сказалъ: государи мои! пожалуйте, зайдите теперь въ домъ раба вашего, и ночуйте, и умойте ноги ваши, и вставъ по утру, пойдете въ путь свой. Но они сказали: нјтъ, мы ночуемъ на улицј,

3 Онъ же сильно упрашивалъ ихъ: и они зашли къ нему, и пришли въ домъ его. Онъ сдјлалъ имъ угощеніе, и испекъ прјсные хлјбы; и они јли.

4 Еще не легли они спать, какъ городскіе жители, Содомляне, отъ молодаго до стараго, весь народъ со всјхъ концевъ города, окружили домъ.

5 И кричали Лоту; и говорили ему: гдј люди, пришедшіе къ тебј въ эту ночь? выведи ихъ къ намъ, мы познаемъ ихъ,

6 Лотъ вышелъ къ нимъ за дверъ, и заперъ за собою дверь.

7 И сказалъ: пожалуйте, братія, не дјлайте зла!

8 Вотъ, у меня двј дочери, которыя не знаютъ мужа; выведу лучше я ихъ къ вамъ, дјлайте съ ними, что вамъ угодно; только не дјлайте сего съ людями сими, ибо они для того и пришли подъ кровъ дома моего!

9 Но они сказали: подойди сюда! И сказали: не ужели одинъ пришлецъ, пришедшій сюда, можеть судить насъ? за это мы хуже сдјлаемъ съ тобою, нежели съ ними. И сильно наступали на сего человјка, на Лота, и подошли, чтобы выломать дверь.

10 Тогда гости простерли руки свои, и взяли Лота къ себј въ домъ, и дверь заперли;

11 а людей, бывшихъ за дверьми дома, отъ малаго до большаго, поразили слјпотою, такъ, что они измучились, искавъ двери.

12 Наконецъ гости сказали Лоту: кто у тебя есть еще здјсь? Зять ли, сыновья ли твои, дочери ли твои, и кто бы ни былъ у тебя въ семъ городј, всјхъ выведи изъ сего мјста.

13 Ибо мы истребимъ сіе мјсто; потому что великъ отсюда вопль къ Іеговј, и Іегова послалъ насъ истребить его.

14 Итакъ, Лотъ пошедъ, и говорилъ съ зятьями своими, которые брали за себя дочерей его, и сказалъ: встаньте, выдьте изъ сего мјста; ибо Іегова истребитъ сей городъ; но зятьямъ его показалось, что онъ шутитъ.

15 Когда взошла заря, Ангелы начали торопить Лота, говоря: встань, возми жену свою, и двухъ дочерей своихъ, находящихся здјсь, чтобы не погибнуть и тебј за беззаконія сего города.

16 Но какъ онъ медлилъ, то они, по милости къ нему Іеговы, взяли за руки его, и жену его и двухъ дочерей его, и, выведши, поставили его внј города.

17 Когда же вывели ихъ вонъ изъ города, то одинъ изъ нихъ сказалъ: спасай жизнь твою; не оглядывайся назадъ, и нигдј не останавливайся на равнинј сей; спасайся на гору, чтобы тебј не погибнуть.

18 Но Лотъ сказалъ имъ: нјтъ, Господи!

19 Вотъ рабъ Твой обрјлъ благодать предъ очами Твоими, и велика милость Твоя, которую Ты сдјлалъ со мною, что спасъ жизнь мою; но я не могу спастись на гору, чтобъ не застигла меня бјда сія, и чтобы мнј не умереть.

20 Вотъ ближе бјжать въ сей городъ, онъ же и малъ; позвольте мнј спасаться въ него; не правда ли, что онъ малъ? и сохранится жизнь моя.

21 И сказалъ ему; вотъ, Я въ угодность тебј и сіе сдјлаю, не истреблю города, о которомъ ты говоришь,

22 Поспјшай, спасайся въ него; ибо Я не могу сдјлать Своего дјла, пока ты не придешь туда. Потому и дано имя городу сему: Цоаръ.

23 Солнце взошло надъ землею, и Лотъ пришелъ въ Цоаръ.

24 Тогда Іегова на Содомъ и Гоморръ дождемъ пролилъ сјру и огнь отъ Іеговы съ небесъ.

25 И истребилъ города сіи, и всю равнину сію, и всјхъ жителей городовъ сихъ, и произрастенія земли.

26 Жена же Лотова оглянулась назадъ, и обратилась въ соляной столпъ.

27 Между тјмъ, Авраамъ утромъ, пошелъ на то мјсто, гдј стоялъ предъ лицемъ Іеговы;

28 и посмотрјлъ онъ къ Содому и Гоморру, и на все пространство равнины: и увидјлъ, и се, восходитъ дымъ съ земли, какъ дымъ изъ печи.

29 Такимъ образомъ Богъ, истребляя города равнины сей, вспомнилъ о Авраамј, и вывелъ Лота изъ среды истребленія, когда истреблялъ города, въ которыхъ жилъ Лотъ.

30 Потомъ Лотъ вышелъ изъ Цоара, и сталъ жить въ горј, и съ нимъ двј дочери его: ибо онъ боялся жить въ Цоарј. Итакъ, онъ жилъ въ пещерј, и съ нимъ двј дочери его.

31 И сказала старшая младшей: отецъ нашъ старъ; и нјтъ человјка на землј, который бы вошелъ къ намъ по обычаю всей земли.

32 Итакъ напоимъ отца нашего виномъ, и переспимъ съ нимъ, и возставимъ отъ отца нашего племя.

33 И въ ту ночь напоили отца своего виномъ; и пошла старшая, и спала съ отцемъ своимъ: а онъ не зналъ, какъ она легла и какъ встала.

34 На другой день старшая сказала младшей: вотъ, я спала вчера съ отцемъ моимъ; напоимъ его виномъ и въ сію ночь; и ты поди, спи съ нимъ, и возставимъ отъ отца нашего племя.

35 И напоили отца своего виномъ и въ сію ночь; и встала младшая, и переспала съ нимъ; и онъ не зналъ, какъ она легла, и какъ встала.

36 И сдјлались обј дочери Лотовы беременны отъ отца своего.

37 Старшая родила сына, и нарекла ему имя: Моавъ; сей есть отецъ Моавитянъ, такъ-называемыхъ до сего дня.

38 Младшая также родила сына, и нарекла ему имя: Бен-Амми; сей отецъ Аммонитянъ, такъ-называемыхъ до сего дня.

   

From Swedenborg's Works

 

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.