1563、“与亚伯兰同行的罗得也”表示住在主里面的外在人。这从“罗得”的代表清楚可知，“罗得”代表感官人，或也可说，代表外在人。在教会，众所周知，人人都有一个内在和一个外在，或也可说，一个内在人和一个外在人（对此，可参看前面的阐述，978，994，995，1015节）。外在人主要从内在人，也就是他的灵或灵魂获得生命。他的生命本身一般从那里而来，外在人无法以详细而清晰的方式接受这生命，除非它的器官性（译注：这里的器官仅指身体器官）器皿被打开，这些器皿必须充当内在人的具体和细节部分的接受者。这些要充当接受者的器官性器皿只通过感官，主要通过视觉和听觉被打开。随着它们被打开，内在人及其具体和细节部分就能一起流入进来。它们藉着作为媒介的感官，通过事实和知识或认知，以及快乐和愉悦被打开；事实和知识或认知是理解力的事物，快乐和愉悦是意愿的事物。
从这些事可以看出，不可避免的结果是：无法与属灵真理一致的事实和知识或认知会渗透到外在人中；无法与属天良善一致的快乐和愉悦也会渗透其中；所有以肉体、世俗和尘世事物为目的的东西都是这种情形；当这些事物被视为目的时，它们就会将外在人向外、向下拖，从而把外在人拉离内在人。因此，除非这类事物首先被驱散，否则内在人无论如何都不能与外在人一致；所以，在内在人能与外在人一致之前，这类事物必须首先被移除。对主来说，这些事物的移除或分离由罗得与亚伯兰分离来代表和表示。
New Century Edition
Cooper(2008,2013)
[NCE]1563. The symbolism of and Lot too, who went with Abram, as the outer self that the Lord had can be seen from the representation of Lot as the sensory self or, what is the same, the outer self.
We each have an inward part and an outward part or, to put it another way, an inner self and an outer self, as everyone in the church knows;{*1} for more, see above at 搂搂978, 994, 995, 1015.
The outer self receives its life chiefly from the inner self, that is, from its spirit, or soul. This is the origin of its actual life force as a general whole. That force cannot be received by the outer self in a detailed or distinct way unless there is an opening of its organic vessels, which are necessary for reception of the specific influences from the inner self, down to the most minute. These organic{*2} vessels necessary for reception are not opened up except by means of the senses 钬?mainly hearing and sight. When they do open, the inner self can enter in with its specific and minute details. Those vessels are opened by means of the senses through facts and religious knowledge (properties of the intellect), and also through appetites and pleasures (properties of the will).
[2] The plain and inevitable consequence is that the outer self will then be infiltrated by secular and religious concepts incompatible with spiritual truth and by appetites and pleasures incompatible with heavenly goodness. All the ones that focus on personal, worldly, and earthly rewards as their goals fall into this category. When we focus on them as our goals, they drag our outer self out toward the surface and downward. In this way they distance the outer self from the inner. If these distractions are not first dispelled, the inner self cannot possibly come into harmony with the outer self, so before the inner self can come into harmony with the outer self, such things must first be put aside.
The fact that they were put aside or separated in the Lord is represented and symbolized by Lot's separation from Abram.
Footnotes:
{*1} The assertion that "everyone in the church knows" about how we have an inner and an outer self may be a reference to various passages on that subject in the Epistles; see, for example, Romans 7:22; 2 Corinthians 4:16; Ephesians 3:16. See also note 2 in 搂3. Compare note 1 in 搂1659. [SS, JSR]
{*2} The word "organic" here refers simply to bodily organs; see also note 1 in 搂1378. [RS, SS]
Potts(1905-1910) 1563
1563. And Lot also, who went with Abram. That this signifies the external man that was in the Lord, is evident from the representation of Lot, as being the sensuous man, or what is the same, the external man. That there is an internal and an external in every man, or what is the same, that man is internal and external, is known to everyone within the church (concerning which see what has been said before, n. 978, 994, 995, 1015). The external man receives its life principally from the internal man, that is, from the spirit or soul. Thence comes its very life in general; but this life cannot be received in its particulars, or distinctly, by the external man, unless its organic vessels are opened, which must be the recipients of the particulars and the singulars of the internal man. These organic vessels, which are to be the recipients, are not opened except by means of the senses, especially those of hearing and sight; and, as they are opened, the internal man can flow in with its particulars and singulars. They are opened with the senses as the media, by means of knowledges [scientifica et cognitiones], and also by means of pleasures and delights; those belonging to the understanding by means of knowledges, and those belonging to the will by means of pleasures and delights. [2] From these things it may be seen that it must necessarily happen that such knowledges as cannot agree with spiritual truths will insinuate themselves into the external man; and that such pleasures and delights will insinuate themselves as cannot agree with celestial goods; as is the case with all those things which regard corporeal, worldly, and earthly things as the ends; which, when regarded as ends, draw the external man outward and downward, and so remove it from the internal man. Wherefore, unless such things are first dispersed, the internal man cannot possibly agree with the external; so that before the internal man can agree with the external, such things must first be removed. That with the Lord these things were removed or separated, is represented and signified by the separation of Lot from Abram.
Elliott(1983-1999) 1563
1563. That 'Lot also who went with Abram' means the external man residing in the Lord is clear from the representation of 'Lot' as the sensory man, or what amounts to the same, the external man. It is well known to everyone in the Church that everybody has an internal and an external, or what amounts to the same, that man is internal and external. For these matters, see what has appeared already in 978, 994, 995, 1015. The external man receives his life principally from the internal, that is, from his spirit or soul. From there comes his life itself in general, which life cannot be received by the external man in a detailed and distinct manner unless his organic vessels are opened which are to serve as recipients of the particular and individual parts of the internal man. Those organic vessels that are to serve as recipients are not opened except by means of the senses, chiefly those of hearing and sight. And as they are so opened the internal man is able to flow in with the particular and individual parts. They are opened by means of the senses through facts and cognitions, as well as through pleasures and delights - the former being things of the understanding, the latter those of the will
[2] From these considerations it becomes clear that as an inevitable result facts and cognitions which cannot agree with spiritual truths will worm their way into the external man, and that pleasures and delights which cannot agree with celestial goods will worm their way in, even as all those things do which regard bodily, worldly, and earthly things as ends in themselves- which things when regarded as ends drag the external man outwards and downwards and so remove the external man from the internal man. For this reason unless such things have first been dispelled the internal man cannot in any way agree with the external, and therefore before the internal man is able to agree with the external such things have to be removed. The removal or separation of those things in the Lord is represented and meant by Lot's separation from Abram.
Latin(1748-1756) 1563
1563. 'Et etiam Loto eunti cum Abramo': quod significet externum hominem qui apud Dominum, constat a repraesentatione 'Loti' quod sit sensualis homo, seu quod idem est, externus. Quod internum et externum sit apud unumquemvis hominem, seu quod idem, quod homo internus et externus sit, unicuique intra Ecclesiam notum est, de quibus videantur quae prius n. 978, 994, 995, 1015. Externus homo vitam suam principaliter accipit ab interno, hoc est, a spiritu seu ab anima ejus, inde est ipsamet ejus vita in communi, quae vita non singulariter seu distincte recipi potest ab externo homine nisi ejus organica vasa aperiantur quae erunt recipientia particularium et singularium interni hominis; vasa illa organica quae erunt recipientia, non aperiuntur nisi mediis sensibus qui imprimis sunt auditus et visus, et sicut aperiuntur ita influere potest internus homo cum particularibus et singularibus; aperiuntur mediis sensibus illa per scientifica et cognitiones, tum per voluptates et jucunditates; per illa quae intellectus sunt, per haec quae voluntatis: [2] ex his constare potest, quod nusquam aliter fieri queat quam quod apud externum hominem tunc se insinuent scientifica et cognitiones quae non concordare possunt cum veris spiritualibus, et quod se insinuent voluptates et jucunditates quae non concordare possunt cum bonis caelestibus; sicut omnia illa quae spectant corporea, mundana et terrestria ut fines, quae cum spectantur ut fines, tunc trahunt externum hominem extrorsum et deorsum, et sic removent ab interno; quare nisi talia prius discutiuntur, nequaquam potest internus homo concordare cum externo, ideo antequam concordare potest internus homo cum externo, talia prius removenda sunt. Haec quod remota aut separata sint apud Dominum, repraesentatur et significatur per Loti separationem ab Abramo.