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1 Mose 13

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1 Also zog Abram herauf aus Ägypten mit seinem Weibe und mit allem, was er hatte, und Lot auch mit ihm, ins Mittagsland.

2 Abram aber war sehr reich an Vieh, Silber und Gold.

3 Und er zog immer fort von Mittag bis gen Beth-El, an die Stätte, da am ersten seine Hütte war, zwischen Beth-El und Ai,

4 eben an den Ort, da er zuvor den Altar gemacht hatte. Und er predigte allda den Namen des HERRN.

5 Lot aber, der mit Abram zog, der hatte auch Schafe und Rinder und Hütten.

6 Und das Land konnte es nicht ertragen, daß sie beieinander wohnten; denn ihre Habe war groß, und konnten nicht beieinander wohnen.

7 Und es war immer Zank zwischen den Hirten über Abrams Vieh und zwischen den Hirten über Lots Vieh. So wohnten auch zu der Zeit die Kanaaniter und Pheresiter im Lande.

8 Da sprach Abram zu Lot: Laß doch nicht Zank sein zwischen mir und dir und zwischen meinen und deinen Hirten; denn wir sind Gebrüder.

9 Steht dir nicht alles Land offen? Scheide dich doch von mir. Willst du zur Linken, so will ich zur Rechten; oder willst du zur Rechten, so will ich zur Linken.

10 Da hob Lot sein Augen auf und besah die ganze Gegend am Jordan. Denn ehe der HERR Sodom und Gomorra verderbte, war sie wasserreich, bis man gen Zoar kommt, als ein Garten des HERRN, gleichwie Ägyptenland.

11 Da erwählte sich Lot die ganze Gegend am Jordan und zog gegen Morgen. Also schied sich ein Bruder von dem andern,

12 daß Abram wohnte im Lande Kanaan und Lot in den Städten der Jordangegend und setzte seine Hütte gen Sodom.

13 Aber die Leute zu Sodom waren böse und sündigten sehr wider den HERRN.

14 Da nun Lot sich von Abram geschieden hatte, sprach der HERR zu Abram: Hebe dein Augen auf und siehe von der Stätte an, da du wohnst, gegen Mittag, gegen Morgen und gegen Abend.

15 Denn alles Land, das du siehst, will ich dir geben und deinem Samen ewiglich;

16 und ich will deinen Samen machen wie den Staub auf Erden. Kann ein Mensch den Staub auf Erden zählen, der wird auch deinen Samen zählen.

17 Darum so mache dich auf und ziehe durch das Land in die Länge und Breite; denn dir will ich's geben.

18 Also erhob Abram sein Hütte, kam und wohnte im Hain Mamre, der zu Hebron ist, und baute daselbst dem HERRN einen Altar.

   

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Arcana Coelestia # 1577

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1577. Let there be no contention, I pray, between me and thee. That this signifies that there ought to be no disagreement between the two, is evident from what has already been said. The arcana relating to the agreement or union of the internal man with the external are more than can ever be told. With no man have the internal man and the external ever been united; nor could they be united, nor can they be, but with the Lord only, for which cause also He came into the world. With men who have been regenerated, it appears as if they were united; but these belong to the Lord; for the things which agree are the Lord’s, but those which disagree are man’s.

[2] There are two things in the internal man, namely, the celestial and the spiritual, which two constitute a one when the spiritual is from the celestial; or what is the same, there are two things in the internal man, good and truth; these two constitute a one when the truth is from good; or what is also the same, there are two things in the internal man, love and faith; these two constitute a one when the faith is from love; or what is again the same, there are in the internal man two things, the will and the understanding; and these two constitute a one when the understanding is from the will. This may be apprehended still more clearly by considering the sun, from which is light. If in the light from the sun there are both heat and illuminating power, as in the springtime, all things are thereby made to vegetate and to live; but if there is not heat from the sun in the light, as in the time of winter, then all things become torpid and die.

[3] From all this it is evident what constitutes the internal man; and what constitutes the external thence appears. In the external man all is natural; for the external man itself is the same as the natural man. The internal man is said to be united to the external when the celestial spiritual of the internal man flows into the natural of the external, and makes them act as a one. As a consequence of this the natural also becomes celestial and spiritual, but a lower celestial and spiritual; or what is the same, the external man becomes celestial and spiritual, but a more external celestial and spiritual.

[4] The internal man and the external are altogether distinct, because celestial and spiritual things are what affect the internal man, but natural things are what affect the external. But though distinct, they are still united, namely, when the celestial spiritual of the internal man flows into the natural of the external, and disposes it as its own. In the Lord alone the internal man was united to the external; this is not the case in any other man, except so far as the Lord has united and does unite them. Love and charity only, or good, is what unites; and there is never any love and charity, that is, any good, except from the Lord. Such is the union that is intended in these words of Abram: “Let there be no contention between me and thee, and between my herdmen and thy herdmen.”

[5] It is said, “Between me and thee, and between my herdmen and thy herdmen,” for the case is thus: as there are two things in the internal man, namely, the celestial and the spiritual, which as before said make a one, so also are there in the external man, its celestial being called natural good, and its spiritual natural truth. “Let there be no contention between me and thee,” has reference to good, meaning that the good of the internal man should not disagree with the good of the external man; and “Let there be no contention between my herdmen and thy herdmen,” has reference to truth, meaning that the truth of the internal man should not disagree with the truth of the external man.

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