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Postanak 14

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1 A kad beše Amarfal car senarski, Arion car elasarski, Hodologomor car elamski i Targal car gojimski,

2 Zavojevaše na Valu cara sodomskog, i na Varsu cara gomorskog, i na Senara cara adamskog, i na Simovora cara sevojimskog i na cara od Valake, koja je sada Sigor.

3 Svi se ovi skupiše u dolini sidimskoj koja je sada slano more.

4 Dvanaest godina behu služili Hodologomoru, pa trinaeste godine odmetnuše se.

5 A četrnaeste godine dođe Hodologomor i carevi koji behu s njim, i pobiše Rafaje u Astarotu karnajimskom i Zuzeje u Amu i Omeje u polju kirijatajskom,

6 I Horeje u planini njihovoj Siru do ravnice Faranske pokraj pustinje.

7 Od tuda vrativši se dođoše u En-Mispat, koji je sada Kadis, i isekoše sve koji živehu u zemlji amaličkoj, i Amoreje koji živehu u Asason-Tamaru.

8 Tada iziđe car sodomski i car gomorski i car adamski i car sevojimski i car od Valake, koje je sada Sigor, izađoše na njih u dolinu sidimsku,

9 Na Hodologomora cara elamskog, i na Targala cara gojimskog, i na Amarfala cara senarskog, i na Arioha cara elasarskog, četiri cara na pet.

10 A u dolini sidimskoj beše mnogo rupa iz kojih se vadila smola; i pobeže car sodomski i car gomorski, i onde padoše, a šta osta pobeže u planinu.

11 I uzeše sve blago u Sodomu i Gomoru i svu hranu njihovu, i otidoše.

12 Uzeše i Lota, sinovca Avramovog, i blago njegovo, i otidoše, jer živeše u Sodomu.

13 A dođe jedan koji beše utekao, te javi Avramu Jevrejinu, koji živeše u ravni Mamrija Amorejina, brata Esholu i brata Avnanu, koji behu u veri s Avramom.

14 A kad Avram ču da mu se zarobio sinovac, naoruža sluge svoje, trista osamnaest, koji se rodiše u njegovoj kući, i pođe u poteru do Dana.

15 Onde razdelivši svoje udari na njih noću sa slugama svojim, i razbi ih, i otera ih do Hovala, koji je na levo od Damaska,

16 I povrati sve blago; povrati i Lota sinovca svog s blagom njegovim, i žene i ljude.

17 A car sodomski iziđe mu na susret kad se vrati razbivši Hodologomora i careve što behu s njim, u dolinu Savinu, koje je sada dolina careva.

18 A Melhisedek car salimski iznese hleb i vino; a on beše sveštenik Boga Višnjeg.

19 I blagoslovi ga govoreći: Blagosloven da je Avram Bogu Višnjem, čije je nebo i zemlja!

20 I blagosloven da je Bog Višnji, koji predade neprijatelje tvoje u ruke tvoje! I dade mu Avram desetak od svega.

21 A car sodomski reče Avramu: Daj meni ljude, a blago uzmi sebi.

22 A Avram reče caru sodomskom: Dižem ruku svoju ka Gospodu Bogu Višnjem, čije je nebo i zemlja, zaklinjući se:

23 Ni konca ni remena od obuće neću uzeti od svega što je tvoje, da ne kažeš: Ja sam obogatio Avrama;

24 Osim što su pojeli momci, i osim dela ljudima koji su išli sa mnom, Esholu, Avnanu i Mamriju, oni neka uzmu svoj deo.

   

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Arcana Coelestia # 1707

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1707. That 'Abram heard that his brother had been taken captive' means that the Interior Man perceived the nature of the state of the External Man is clear from the meaning of 'Abram' in the previous verse as the Interior Man to which the Internal or Divine Man was joined; from the meaning of 'Lot' as the External Man, as shown already; and also from the meaning of 'hearing that his brother had been taken captive' as perceiving the nature of its state, namely, as stated in verse 12, that - apparent goods and truths had possession of it.

[2] The situation is this: When the Interior Man meant by 'Abram the Hebrew' perceived that the goods and truths from which the battle was being fought were not in fact goods and truths except in appearance, and that these had possession of the entire External Man meant by 'Lot his brother's son', the Interior Man, or rather the Divine Internal Man by means of the Interior Man, purified them. How this is done nobody can possibly know except one to whom it has been revealed. Indeed the influx of the internal man into the external man by way of the interior man situated between them is an arcanum, especially at the present time when few if any know what the interior man is, still less what the internal man is. As to what the internal man and the interior man are, see just above at verse 13.

[3] But the nature of this influx will be mentioned briefly here. The internal man residing in everyone is the Lord's alone, for the Lord there stores away the goods and truths which He confers on man from earliest childhood. By way of these He flows from the internal man into the interior or rational man, and by way of this into the external man; and in this way man is enabled to think and be man. But the influx from the internal man into the interior man in between, and so into the external man, is twofold, passing either through celestial things or through spiritual, or what amounts to the same, either through goods or through truths. The influx through celestial things, or goods, occurs solely with regenerate persons, who have had either perception or conscience conferred on them, so that such influx is either by way of perception or else by way of conscience. Consequently influx by way of celestial things does not exist except among those with whom love to the Lord and charity towards the neighbour are present. By way of spiritual things, or truths, however, the Lord flows into every person; and without that influx no one would have been able to think, nor thus to speak. When a person is such that he perverts goods and truths and does not care at all about celestial and spiritual things, no influx of celestial things, or goods, takes place. But though the road for celestial things and goods is closed, still an influx of spiritual things or truths takes place, that road being kept open all the time. This makes clear the nature of the interior man or man situated between internal man and external, which is the rational man.

[4] Here 'Abram' means the internal man within the interior man situated between internal and external. When celestial things, or goods, flow in from the internal man into the interior man, the internal man takes to itself the interior man and makes it its own; yet the latter remains distinct and separate from the internal man. Similarly when the internal man flows into the external man through the interior man between the two, it takes this man also to itself, and makes it its own; yet that external man remains distinct and separate from the interior. So now, once the Internal Man perceived within the Interior Man that the state of the External Man was such - that is to say, that it 'had been taken captive' meaning that not genuine but apparent goods and truths had taken possession of it, from which goods and truths He fought against so many foes - that Internal Man flowed in, restored all things to order, and released the External Man from the things that infested it. The Internal Man accordingly purified the External Man, that is to say, so that there were present not apparent but genuine goods and truths, which were thus joined to the Internal or Divine Man - that conjunction being effected, as has been stated, through the Interior Man.

[5] In one respect the Lord was not like any other human being, for His Interior Man as regards celestial things, or goods, was Divine, and from birth was joined to the Internal Man. The Internal Man together with this Interior Man was His Father, Jehovah Himself. But in another respect He was like others, in that His Interior Man as regards spiritual things, or truths, was joined to the External Man, and so was Human; but this too was by His own power made Divine, that is, Jehovah, through conflicts constituting temptations and through repeated victories. It is the External Man that is called 'Lot'; but in the previous state the expression 'brother's son' is used, in the present state 'Abram's brother'. It was called 'his brother's son' when apparent truths and goods had possession of it, but 'his brother' when genuine goods and genuine truths did so.

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