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1 아브람이 애굽에서 나올새 그와 그 아내와 모든 소유며 롯도 함께 하여 남방으로 올라가니

2 아브람에게 육축과 은,금이 풍부하였더라

3 그가 남방에서부터 발행하여 벧엘에 이르며 벧엘과 아이 사이 전에 장막 쳤던 곳에 이르니

4 그가 처음으로 단을 쌓은 곳이라 그가 거기서 여호와의 이름을 불렀더라

5 아브람의 일행 롯도 양과 소와 장막이 있으므로

6 그 땅이 그들의 동거함을 용납지 못하였으니 곧 그들의 소유가 많아서 동거할 수 없었음이라

7 그러므로 아브람의 가축의 목자와 롯의 가축의 목자가 서로 다투고 또 가나안 사람과 브리스 사람도 그 땅에 거하였는지라

8 아브람이 롯에게 이르되 `우리는 한 골육이라 나나, 너나, 내 목자나, 네 목자나 서로 다투게 말자

9 네 앞에 온 땅이 있지 아니하냐 ? 나를 떠나라 네가 좌하면 나는 우하고, 네가 우하면 나는 좌하리라'

10 이에 롯이 눈을 들어 요단들을 바라본즉 소알까지 온 땅에 물이 넉넉하니 여호와께서 소돔과 고모라를 멸하시기 전이었는고로 여호와의 동산같고 애굽 땅과 같았더라

11 그러므로 롯이 요단 온 들을 택하고 동으로 옮기니 그들이 서로 떠난지라

12 아브람은 가나안 땅에 거하였고 롯은 평지 성읍들에 머무르며 그 장막을 옮겨 소돔까지 이르렀더라

13 소돔 사람은 악하여 여호와 앞에 큰 죄인이었더라

14 롯이 아브람을 떠난 후에 여호와께서 아브람에게 이르시되 너는 눈을 들어 너 있는 곳에서 동서남북을 바라보라 !

15 보이는 땅을 내가 너와 네 자손에게 주리니 영원히 이르리라

16 내가 네 자손으로 땅의 티끌 같게 하리니 사람이 땅의 티끌을 능히 셀수 있을진대 네 자손도 세리라

17 너는 일어나 그 땅을 종과 횡으로 행하여 보라 ! 내가 그것을 네게 주리라

18 이에 아브람이 장막을 옮겨 헤브론에 있는 마므레 상수리 수풀에 이르러 거하며 거기서 여호와를 위하여 단을 쌓았더라

   

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Arcana Coelestia # 1540

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1540. THE INTERNAL SENSE

The true historicals of the Word began, as before said, with the foregoing chapter-the twelfth. Up to that point, or rather to Eber, they were made-up historicals. In the internal sense, the historicals here continued respecting Abram are significative of the Lord, and in fact of His first life, such as it was before His external man had been conjoined with the internal so as to make one thing; that is, before His external man had been in like manner made celestial and Divine. The historicals are what represent the Lord; the words themselves are significative of the things that are represented. But being historical, the mind of the reader cannot but be held in them; especially at this day, when most persons, and indeed nearly all, do not believe that there is an internal sense, and still less that it exists in every word; and it may be that in spite of the fact that the internal sense has been so plainly shown thus far, they will not even now acknowledge its existence, and this for the reason that the internal sense appears to recede so far from the sense of the letter as to be scarcely recognized in it. And yet that these historicals cannot be the Word they might know from the mere fact that when separated from the internal sense there is no more of the Divine in them than in any other history; whereas the internal sense makes the Word to be Divine.

[2] That the internal sense is the Word itself, is evident from many things that have been revealed, as, “Out of Egypt have I called My son” (Matthew 2:15); besides many others. The Lord Himself also, after His resurrection, taught the disciples what had been written concerning Him in Moses and the Prophets (Luke 24:27); and thus that there is nothing written in the Word that does not regard Him, His kingdom, and the church. These are the spiritual and celestial things of the Word; but the things contained in the literal sense are for the most part worldly, corporeal, and earthly; which cannot possibly make the Word of the Lord. At this day men are of such a character that they perceive nothing but such things; and what spiritual and heavenly things are, they scarcely know. It was otherwise with the men of the Most Ancient and of the Ancient Church, who, had they lived at this day, and had read the Word, would not have attended at all to the sense of the letter, which they would look upon as nothing, but to the internal sense. They wonder greatly that anyone perceives the Word in any other way. All the books of the Ancients were therefore so written as to have in their interior sense a different meaning from that in the letter.

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