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1 Mose 14

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1 Und es begab sich zu der Zeit des Königs Amraphel von Sinear, Arioch, des Königs von Elassar, Kedor-Laomor, des Königs von Elam, und Thideal, des Königs der Heiden;

2 daß sie kriegten mit Bera, dem Könige von Sodom, und mit Birsa, dem Könige von Gomorrha, und mit Sineab, dem Könige von Adama, und mit Semeber, dem Könige von Zeboim, und mit dem Könige von Bela, die heißt Zoar.

3 Diese kamen alle zusammen in das Tal Siddim, da nun das Salzmeer ist.

4 Denn sie waren zwölf Jahre unter dem Könige Kedor-Laomor gewesen und im dreizehnten Jahr waren sie von ihm abgefallen.

5 Darum kam Kedor-Laomor und die Könige, die mit ihm waren, im vierzehnten Jahr und schlugen die Riesen zu Astharoth-Karnaim und die Susim zu Ham und die Emim in dem Felde Kiriathaim.

6 und die Horiter auf ihrem Gebirge Seir bis an die Breite Pharan, welche an die Wüste stößet.

7 Danach wandten sie um und kamen an den Born Mispat, das ist, Kades, und schlugen das ganze Land der Amalekiter, dazu die Amoriter, die zu Hazezon-Thamar wohneten.

8 Da zogen aus der König von Sodom, der König von Gomorrha, der König von Adama, der König von Zeboim und der König von Bela, die Zoar heißt, und rüsteten sich, zu streiten im Tal Siddim

9 mit Kedor-Laomor, dem Könige von Elam, und mit Thideal, dem Könige der Heiden, und mit Amraphel, dem Könige von Sinear, und mit Arioch, dem Könige von Elassar, vier Könige mit fünfen.

10 Und das Tal Siddim hatte viel Tongruben. Aber der König von Sodom und Gomorrha wurden daselbst in die Flucht geschlagen und niedergelegt, und was überblieb, floh auf das Gebirge.

11 Da nahmen sie alle Habe zu Sodom und Gomorrha und alle Speise und zogen davon.

12 Sie nahmen auch mit sich Lot, Abrams Bruders Sohn, und seine Habe, denn er wohnete zu Sodom, und zogen davon.

13 Da kam einer, der entronnen war, und sagte es Abram an, dem Ausländer, der da wohnete im Hain Mamre, des Amoriters, welcher ein Bruder war Eskols und Aners. Diese waren mit Abram im Bunde.

14 Als nun Abram hörete, daß sein Bruder gefangen war, wappnete er seine Knechte, dreihundertundachtzehn, in seinem Hause geboren, und jagte ihnen nach bis gen Dan;

15 und teilte sich, fiel des Nachts über sie mit seinen Knechten und schlug sie und jagte sie bis gen Hoba, die zur Linken der Stadt Damaskus liegt,

16 und brachte alle Habe wieder, dazu auch Lot, seinen Bruder, mit seiner Habe, auch die Weiber und das Volk.

17 Als er nun wiederkam von der Schlacht des Kedor-Laomor und der Könige mit ihm, ging ihm entgegen der König von Sodom in das Feld, das Königstal heißet.

18 Aber Melchisedek, der König von Salem, trug Brot und Wein hervor. Und er war ein Priester Gottes des Höchsten.

19 Und segnete ihn und sprach: Gesegnet seiest du, Abram, dem höchsten Gott, der Himmel und Erde besitzt,

20 und gelobet sei Gott der Höchste, der deine Feinde in deine Hand beschlossen hat. Und demselben gab Abram den Zehnten von allerlei.

21 Da sprach der König von Sodom zu Abram: Gib mir die Leute, die Güter behalte dir.

22 Aber Abram sprach zu dem Könige von Sodom: Ich hebe meine Hände auf zu dem HERRN, dem höchsten Gott, der Himmel und Erde besitzt,

23 daß ich von allem, das dein ist, nicht einen Faden noch einen Schuhriemen nehmen will, daß du nicht sagest, du habest Abram reich gemacht.

24 Ausgenommen, was die Jünglinge verzehret haben, und die Männer Aner, Eskol und Mamre, die mit mir gezogen sind, die laß ihr Teil nehmen.

   

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Arcana Coelestia # 1707

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1707. Abram heard that his brother was taken captive. That this signifies that the interior man perceived in what state the external was, is evident from the signification of “Abram” in the verse that immediately precedes this, as being the interior man to which the internal or Divine man was adjoined; and from the signification of “Lot,” as being the external man, as has been shown before; also from the signification of “hearing that his brother was captive,” as being to perceive in what state the external man was, namely, as was said in verse 12, that apparent goods and truths had possession of it.

[2] The case is this: When the interior man (meant by “Abram the Hebrew”) perceived that the goods and truths from which the combat was waged were not goods and truths except apparently, and that they had possession of the whole of the external man (signified by “Lot, his brother’s son”), then the interior man, or the Divine internal man through the interior, purified them. How this is done, no one can possibly know but he to whom it has been revealed; for the influx of the internal man, through the interior or middle man, into the external man, is an arcanum, especially at the present time, when few, if any, know what the interior man is, and still less what the internal man is. What the internal man is, and what the interior man, may be seen just above, at verse 13. But here it shall be briefly stated what is the nature of the influx.

[3] The internal man in everyone belongs to the Lord alone; for there the Lord stores up the goods and truths with which He gifts man from infancy. Thence through these He flows into the interior or rational man, and through this into the exterior; in this way it is given to the man to think, and to be a man. But the influx from the internal man into the interior or middle man, and so into the exterior man, is twofold; it is either by celestial things, or by spiritual things; or what is the same, it is either by goods, or by truths. By celestial things, or goods, it flows in only with regenerate men, who have been gifted either with perception or with conscience; thus it flows in by perception or by conscience; for which reason the influx by celestial things has no existence except with those who are in love to the Lord and in charity toward the neighbor. But by spiritual things, or truths, the Lord flows in with every man; and unless there were this influx the man could not think, and therefore could not speak. When a man is such that he perverts the goods and truths, and when he cares nothing for celestial and spiritual things, there is then no influx of celestial things, or goods, but the way for these is closed; and yet there is an influx of spiritual things, or truths, for a way for them is continually kept open. Hence may be seen what is the nature of the interior or middle, that is, of the rational man.

[4] The internal man in the interior or middle man is here signified by “Abram.” When the celestial things, or goods, flow in from the internal man into the interior man, the internal man then appropriates to itself the interior or middle man, and makes it its own; but the interior or middle man is still distinct from the internal man. The case is similar when the internal man flows in through the interior or middle man into the exterior man, for then it likewise appropriates the exterior man to itself, and makes it its own; but yet the exterior man is distinct from the interior man. So now, when the internal man perceived in the interior or middle man that the state of the external man was such, namely, that the external man was made captive, that is, that not genuine but apparent goods and truths had taken possession of it, from which it had fought against so many enemies, it then flowed in, and reduced all things to order, and liberated it from the things which infested it, and thus purified it, that is to say, so that its goods and truths were not apparent but genuine goods and truths, and were thus conjoined with the internal or Divine man; and this, as before said, by means of the interior or middle man.

[5] In this the Lord was not like any man; for His interior man as to celestial things or goods was Divine, and was adjoined to His internal man even from birth. His internal man, together with this interior man, was Jehovah Himself, His Father. But He was similar to other men in this, that His interior man as to spiritual things or truths had been adjoined to His external man, and thus was Human; but this also was made Divine, that is, Jehovah, by means of combats of temptations and continual victories from its own power. The external man is what is called “Lot;” in the former state however this is called “Abram’s brothers son,” but in this “Abram’s brother;” for it was called his brother’s son when possessed by apparent goods and truths, but his brother when possessed by genuine goods and truths.

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