1573、“当时迦南人与比利洗人住在那地”表示外在人中的邪恶和虚假。这从“迦南人”和“比利洗人”的含义清楚可知：“迦南人”是指外在人中来自母亲的遗传之恶，如前所述（1444节）；“比利洗人”是指衍生的虚假，如下文所述（1574节）。主的外在人包含来自母亲的遗传之恶（参看1414，1444节）。虚假就是从这恶中产生的，这是一个必然的结果，因为哪里有遗传之恶，哪里就有虚假；前者生出后者。但在人吸收世俗和宗教知识或认知之前，邪恶不会生出虚假。除了这类知识或认知外，邪恶没有它可以作用或流入的其它对象。属于心智的意愿部分的邪恶以这种方式转变为理解力部分中的虚假；因此，这虚假也是遗传的，因为它是从遗传之物而生的，尽管不是基于虚假原则的虚假。不过，它存在于外在人中，并且内在人能看到它是假的。
由于在主充满世俗和宗教知识或认知之前，或亚伯兰寄居在埃及之前，祂从母亲那里遗传了邪恶，所以前一章（12:6）说“迦南人在那地”，但没有说比利洗人在那里；而在此处，祂吸收了这两种知识或认知之后，经上说“迦南人与比利洗人住在那地”；这表明，“迦南人”表示邪恶，“比利洗人”表示虚假。这还表明，提到迦南人和比利洗人不是任何历史系列的一部分，因为上下文根本没有论述他们；前一章（12:6）提到迦南人也是这样。由此明显可知，此处隐藏着某种奥秘，这奥秘只有从内义才能知晓。
任何人若听说主里面有从母亲那里遗传的邪恶，可能都会感到惊讶；但既然本节经文公开声明，并且内义正在谈论主，那么就没有人会怀疑这是真的。因为一个人若不从另一个人那里遗传邪恶，就永远不可能从他或她出生。不过，源自父亲的遗传之恶是一回事，源自母亲的遗传之恶则是另一回事。源自父亲的遗传之恶更为内在，并且永远保留，因为它永远无法根除。但主没有这种恶，因为祂是从耶和华父生的，因此就内在而言是神性或耶和华。而源自母亲的遗传之恶属于外在人，这恶的确存在于主里面，被称为“迦南人在那地”；由此而来的虚假则是“比利洗人”。主在这个意义上和其他人一样出生，并且和其他人一样软弱。
主从母亲那里遗传了邪恶，这一点从以下事实很清楚地看出来，即：祂经历了（属灵的）试探。没有邪恶的人是不会受到试探的；试探人的，是人里面的邪恶，他通过这邪恶受到试探，或说人里面的邪恶才是试探的源头和手段。主受到试探，并且祂所受的试探如此严厉，以至于没有人能经历其百万分之一。祂独自承受它们，凭自己的能力彻底战胜邪恶，或魔鬼和整个地狱，这些事也很明显。关于这些试探，我们在路加福音中读到：
耶稣在灵里被引到旷野，在那里四十天受魔鬼的试探。在那些日子，祂没有吃什么。魔鬼用尽了各样的试探，就暂时离开耶稣。于是耶稣带着灵的能力回到加利利。（路加福音4:1-2，13-14）
马可福音：
灵驱使耶稣，让祂走到旷野。祂在旷野四十天受试探，并与野兽在一起。（马可福音1:12-13）
此处“野兽”表示地狱。此外，祂受试探甚至到死的地步，所以祂汗滴如血：
耶稣极其伤痛，祷告更加恳切，祂的汗如同大血滴落在地上。（路加福音22:44）
天使不受魔鬼试探，因为只要他在主里面，恶灵就无法靠近他，哪怕离得远远的，也会立刻被恐惧和惊骇抓住。如果主生来就是神性，没有来自母亲的邪恶粘附着祂，那么地狱更不能接近祂。
牧师常说，主也担当了人类的罪孽和邪恶。但对主来说，若不通过遗传的途径，把罪孽和邪恶吸引到自己身上是完全不可能的，因为神性不会轻易受邪恶影响，因此，为了能凭自己的能力征服邪恶（没有人曾做到，或能做到这一点），从而成为公义的唯一体现，主愿意和其他人一样出生。否则，祂根本没有必要降生，因为主无需降生就能取得人性或人身本质；如当向上古教会成员和先知们显现时，祂有时会这样做。但为了披上邪恶，以便祂可以与这邪恶争战并征服它，从而在自己里面将神性本质与人性或人身本质结合在一起，祂来到这个世界。
然而，主并没有实际的邪恶，或祂自己的邪恶，正如祂在约翰福音所说的：
你们哪一个能判我有罪呢？（约翰福音8:46）
综上所述，清楚可知刚才那句话，即“牧养亚伯兰牲畜的人和牧养罗得牲畜的人就起了纷争”表示什么；原因在于，“当时迦南人与比利洗人住在那地”。
New Century Edition
Cooper(2008,2013)
[NCE]1573. And the Canaanite and the Perizzite were then living in the land symbolizes evil and falsity in the Lord's outer self, as can be seen from the following: The Canaanite symbolizes evil in his outer self, inherited from his mother, as dealt with earlier, in 搂1444. And the Perizzite symbolizes falsity coming out of that evil, to be dealt with below [搂1574].
His outer self contained evil inherited from his mother, as noted before; see 搂搂1414 and 1444. It follows that falsity came out of this evil. Wherever there is inherited evil, there is also falsity. The one gives birth to the other. But evil cannot give birth to falsity until we have absorbed secular and religious knowledge. Evil has no other object it can act on or influence but these kinds of knowledge. So the evil that exists on our volitional side turns into falsity on the intellectual side. As a result, since this falsity in the Lord was spawned by his heredity, it too was inherited, unlike falsity that develops out of [consciously adopted] false premises. But it was located in his outer self, and his inner self could see that it was false.
[2] Because the Lord inherited evil from his mother before he was trained in secular and religious knowledge 钬?before Abram emigrated to Egypt 钬?verse 6 of the last chapter says that the Canaanite was in the land, but it does not say that the Perizzite was. Here, however, after he had absorbed both kinds of knowledge, it says that the Canaanite and the Perizzite were living in the land, which shows that a Canaanite symbolizes evil and a Perizzite falsity.
It also shows that mention of the Canaanite and Perizzite forms no part of a story line, since nothing above or below deals with them; and the same is true in verse 6 of the last chapter, which mentions a Canaanite. This makes it plain that the verse contains some kind of secret that can be known only from the inner meaning.
[3] Anyone might be astonished to hear that the Lord had evil inside him inherited from his mother, but since the present verse says so openly, and the inner sense is talking about the Lord, no one can doubt that it was so.
One human being could never be born to another without inheriting evil from him or her. But the evil we inherit from our father and the evil we inherit from our mother are very different. The evil we inherit from our father lies deep within and remains forever, because it can never be rooted out. This was not true of the Lord, because he was the son of his Father Jehovah and was therefore divine or Jehovah on the inside. The evil we inherit from our mother, conversely, belongs to our outer self. This evil was present in the Lord, and it is called the Canaanite in the land, while the falsity that develops from it is called a Perizzite.
The Lord, then, was born like any other person and had weaknesses like any other person.
[4] The fact that he underwent spiritual trials provides clear evidence that he inherited evil from his mother. No one who is free of evil can ever be tempted; it is the evil in us that is the source and means of our trials.
The Lord was tested and underwent trials so severe that no one could ever endure even a millionth of what he went through. He endured them alone and completely overcame evil (or the Devil and the whole of hell) by his own power. These things too are evident.
Luke says the following about the Lord's trials:
Jesus was led in the spirit into the desert, where he was tested for forty days by the Devil, so that he did not eat during those days. But after the Devil had finished all his testing [of Jesus], he left Jesus alone for a while. So Jesus returned in the strength of the spirit into Galilee. (Luke 4:1-2, 13-14)
[5] And Mark says this:
The spirit forced Jesus out into the wilderness, and he was in the wilderness forty days, where he was tested; and he was with the animals. (Mark 1:12-13)
The animals symbolize hell. Furthermore, he was tested to the point of death, so that he sweated drops of blood:
And when he was in agony, he prayed more intensely. And his sweat became as drops of blood falling on the ground. (Luke 22:44)
[6] No devil can ever put an angel to the test. As long as the angel remains in the Lord, evil spirits cannot even approach at a distance without being seized immediately by horror and terror. Much less could hell have approached the Lord if he had been born divine, free of any evil clinging to him from his mother.
[7] It is a common saying among preachers that the Lord also bore the wickedness and evil of the human race. But it would be impossible to draw wickedness and evil off into himself except by way of heredity. Divinity is not susceptible to evil.
In order to conquer evil by his own strength, therefore 钬?which no human ever was or ever will be able to do 钬?and become the sole embodiment of uprightness, the Lord wished to be born like any other person.
Otherwise being born would have been of no use to the Lord. He could have taken on a human identity without birth, as he sometimes did when appearing to the earliest church and to the prophets as well. In order to clothe himself also in evil that he could fight against and overthrow, however, he did come into the world, and by this means he would unite the divine nature to the human nature in himself.
[8] The Lord had no actual evil, or evil of his own, however, as he also says in John:
Which one of you will denounce me for sin? (John 8:46)
These remarks now demonstrate clearly what it means when it says just above that there was controversy between the herders of Abram's livestock and the herders of Lot's livestock; the reason was that the Canaanite and the Perizzite were living in the land.
Potts(1905-1910) 1573
1573. And the Canaanite and the Perizzite were then dwelling in the land. That this signifies evils and falsities in the external man, is evident from the signification of "the Canaanite," as being the hereditary evil from the mother in the external man (as before shown, n. 1444); and from the signification of "the Perizzite," as being the derivative falsity (concerning which see below). That there was with the Lord an evil heredity from the mother in His external man, may be seen above (n. 1414, 1444); and that there was falsity from this, is a necessary consequence; for where there is hereditary evil, there is also falsity; the latter being born of the former. But the falsity that is from evil cannot be born until the man has been imbued with knowledges [scientifica et cognitiones]. Evil has nothing but these into which it may operate or flow; for in this way the evil which is of the will part is turned into falsity in the intellectual part; so that this falsity also was hereditary, because it was born of what was hereditary, and yet was not the falsity that is derived from principles of falsity; but it was in the external man, and there the internal man could see it to be false. [2] And because there was hereditary evil from the mother before the Lord had been imbued with knowledges, or before Abram sojourned in Egypt, it is said in the preceding chapter, verse 6, that "the Canaanite was in the land," but not the Perizzite; but here, after He had been imbued with knowledges, it is said that "the Canaanite and the Perizzite dwelled in the land;" from which it is evident that by "the Canaanite" is signified evil, and by "the Perizzite" falsity. It is also evident from this, that the mention of the Canaanite and the Perizzite is not in any historical series, for in what goes before and in what follows they are not treated of at all; and the same is true of the mention of the Canaanite in the foregoing chapter, verse 6; from all which it is evident that some arcanum lies hidden here which cannot be known except from the internal sense. [3] Its being said that there was with the Lord hereditary evil from the mother may cause surprise, but as it is here so plainly declared, and as the Lord is treated of in the internal sense, it cannot be doubted that so it was. For no human being can possibly be born of another human being without thence deriving evil. But the hereditary evil derived from the father is one thing, and that from the mother is another. The hereditary evil from the father is more internal, and remains to eternity, for it cannot possibly be eradicated; but the Lord had not such evil, because He was born of Jehovah the Father, and thus as to internals was Divine or Jehovah. But the hereditary evil from the mother is of the external man; this did exist with the Lord, and it is called "the Canaanite in the land;" and the falsity from this is "the Perizzite." Thus was the Lord born as are other men, and had infirmities as have other men. [4] That He derived hereditary evil from the mother is clearly evident from the fact that He underwent temptations; no one can possibly be tempted who has no evil; it is the evil in a man which tempts, and through which he is tempted. That the Lord was tempted, and that he underwent temptations a thousandfold more grievous than any man can ever endure; and that He endured them alone, and overcame evil, or the devil and all hell, by His own power, is also evident. Concerning these temptations we read thus in Luke:
Jesus was led in the spirit into the wilderness, being forty days tempted by the devil, so that He did not eat in those days. But after the devil had ended every temptation, he departed from Him for a season. Thence He returned in the power of the Spirit into Galilee (Luke 4:1-2, 13-14). [5] And in Mark:
The Spirit impelling Jesus made Him go forth into the wilderness. And He was in the wilderness forty days, being tempted, and He was with the wild beasts (Mark 1:12-13);
where hell is signified by "the wild beasts." Moreover, He was tempted even unto death, so that His sweat was drops of blood:
And being in an agony, He prayed the more earnestly; and His sweat became as drops of blood falling down upon the earth (Luke 22:44). [6] No angel can ever be tempted of the devil; because, while he is in the Lord, evil spirits cannot approach him, even distantly, without being instantly seized with horror and terror. Much less would hell have been able to approach the Lord if He had been born Divine; that is, without evil adhering from the mother. [7] It is likewise a common expression with preachers, that the Lord also bore the iniquities and evils of the human race; but for Him to admit into Himself iniquities and evils, except by the hereditary way, is utterly impossible; for the Divine is not susceptible of evil. And therefore in order that He might conquer evil by His own powers-which no man has been able to do, or is able to do-and so might alone become righteousness, He was willing to be born as are other men. If it had not been for this, there would have been no need of His being born; for the Lord could have assumed the Human Essence without birth, as He did sometimes assume it, when seen by the Most Ancient Church, and likewise by the prophets, but for the additional purpose of putting on evil, against which He might fight, and which He might conquer, and might thus conjoin in Himself the Divine Essence with the Human Essence, He came into the world. [8] But the Lord had no evil that was actual, or His own, as He also says in John:
Which of you convicted Me of sin? (John 8:46). From what has been said it is now clearly evident what is signified by there being "strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle," which words immediately precede. The reason was that "the Canaanite and the Perizzite were then dwelling in the land."
Elliott(1983-1999) 1573
1573. 'And the Canaanite and the Perizzite were then dwelling in the land' means evils and falsities in the external man. This becomes clear from the meaning of 'the Canaanite' as hereditary evil from the mother in the external man, dealt with already in 1444, and from the meaning of 'the Perizzite' as derivative falsity, dealt with in what follows below. That hereditary evil from the mother resided with the Lord in His external Man, see what has been stated already in 1414 and 1444. The fact that falsity resulted from that hereditary evil follows, for where there is hereditary evil falsity is present also. The one is born from the other, but falsity from evil cannot be born until a person has been endowed with facts and cognitions. Evil has nothing to work on or flow into except facts and cognitions. In this way evil belonging to the will part of the mind is turned into falsity in the understanding part, and therefore this falsity also was hereditary because it was born from what was hereditary, though not the falsity that is based on false principles. But it existed in the external man as that which the internal man could see was falsity.
[2] Because hereditary evil from the mother was present before the Lord had been endowed with facts and cognitions, that is, before 'Abram sojourned in Egypt' it is said in verse 6 of the previous chapter that 'the Canaanite was in the land' but not that the Perizzite was there, whereas in the present verse, now that He had been endowed with facts and cognitions, it is said that 'the Canaanite and the Perizzite dwelt in the land'. From these considerations it is clear that 'the Canaanite' means evil and 'the Perizzite' falsity. It is also clear from the consideration that the mention of the Canaanite and the Perizzite does not bear any relation to the historical events among which it occurs, for nothing is said about either of them in what has gone before or in what follows. The same is also true with the mention of the Canaanite in verse 6 of the previous chapter. From this it is evident that some arcanum lies concealed here which one cannot know except from the internal sense.
[3] To some it may come as a surprise to say that hereditary evil from the mother was present with the Lord, but as such evil is spoken of so plainly here, and as in the internal sense the Lord is the subject, there can be no doubt that it was present. For no human being can possibly be born from another human being without deriving evil from him or her. But the hereditary evil that is derived from the father is one thing, that from the mother is another. Hereditary evil from the father is more internal and remains for ever, since it can never be rooted out. Such evil did not exist with the Lord because He was born of Jehovah as His Father, and thus was Divine, or Jehovah, as regards internals. But hereditary evil from the mother belongs to the external man, as it did with the Lord, and it is called 'the Canaanite in the land', and derivative falsity 'the Perizzite'. The Lord was in this sense born as any other, and had weaknesses as any other has them.
[4] That the Lord derived hereditary evil from the mother is quite clear from the fact that He underwent temptations. Nobody can ever be tempted who has no evil, for it is the evil present with man that tempts and by means of which he is tempted. That the Lord was tempted, undergoing temptations so serious that no other could ever endure one ten thousandth part of them, that He suffered all alone, and by His own power overcame evil, or the devil and the whole of hell, is also clear Those temptations are spoken of in Luke as follows,
Jesus was led by the Spirit into the wilderness. He was tempted for forty days by the devil, so that He ate nothing in those days. But after the devil had ended every temptation he departed from Him for a time. From there He returned in the power of the Spirit into Galilee. Luke 4:1, 2, 13, 14.
[5] And in Mark,
The Spirit, driving Jesus, made Him go away into the wilderness; and He was in the wilderness forty days, tempted; and He was with the wild beasts. Mark 1:12, 13.
Here 'beasts' means hell. In addition to this He is spoken of as being tempted to the point of death, so that His sweat was [like] drops of blood,
And when He was in agony He prayed more earnestly; and His sweat became as great drops of blood falling down upon the ground. Luke 22:44.
[6] No angel can possibly be tempted by the devil, the reason being that as an angel abides in the Lord, evil spirits cannot approach him, even when they are a long way off, but are instantly seized with horror and fright. Much less could hell have approached the Lord if He had been born Divine, that is, without evil from the mother clinging to Him.
[7] That the Lord bore the iniquities and evils of the human race is also a statement commonly made by preachers, yet the diversion of iniquities and evils to Himself can never come about except through a hereditary channel. The Divine cannot take evil upon Itself, and therefore in order that He might overcome evil by His own powers - which no human being has ever been able to do or ever can do - and in so doing might make Himself alone Righteousness, He was willing to be born like any other. Otherwise there would have been no need for Him to be born at all, for the Lord could have assumed Human Essence without going through the process of birth, as He had indeed sometimes done when seen by members of the Most Ancient Church, and also by prophets. Therefore in order that He might be furnished with evil against which He was to fight and over which He was to conquer, and in so doing might join together in Himself the Divine Essence to the Human Essence, He came into the world.
[8] In the Lord however there was no evil of His own, that is, He committed no actual evil, as He Himself also says in John,
Who of you is going to convict Me of sin? John 8:46.
From these considerations it may now be quite evident what is meant by the statement immediately preceding - 'there was strife between Abram's herdsmen and Lot's herdsman'. The reason was that 'the Canaanite and the Perizzite were dwelling in the land'.
Latin(1748-1756) 1573
1573. 'Et Canaanita et Perizzita tunc habitans in terra': quod significet mala et falsa in externo homine, constare potest a significatione 'Canaanitae' quod sit malum a matre hereditarium in externo homine, de qua prius n. 1444, et ex significatione 'Perizzitae' quod sit falsum inde, de qua in sequentibus: quod hereditarium a matre malum fuerit apud Dominum in externo Ipsius homine, prius dictum videatur n. 1414 et 1414; quod inde falsum, sequitur; ubi malum hereditarium, ibi quoque falsum; hoc nascitur ab illo, sed falsum a malo non potest nasci priusquam homo scientificis et cognitionibus imbutus est; malum non habet aliud in quod operetur aut influat nisi in scientifica et cognitiones; ita malum quod est partis voluntariae vertitur in falsum in parte intellectuali, quare hoc falsum etiam fuit hereditarium, quia natum ab hereditario, non autem falsum ex principiis falsi; sed erat in externo homine quod internus homo ridere potuit quod falsum: [2] et quia malum hereditarium a matre fuit antequam Dominus imbutus fuit scientificis et cognitionibus, seu 'antequam Abram peregrinatus in Aegypto,' dicitur quod 'Canaanita fuerit in terra,' non autem 'Perizzita,' cap. praec. vers. 6; hic autem postquam scientificis et cognitionibus imbutus, dicitur quod 'Canaanita et Perizzita habitarent in terra,' ex quibus constat quod per 'Canaanitam' significetur malum et per 'Perizzitam' falsum; inde etiam constat quod memoratio Canaanitae et Perizzitae non sit in serie aliqua historica, nam in antecedentibus et sequentibus nihil agitur de illis, ita quoque cap. praec. vers. 6 ubi memoratur Canaanita; ex quo patet quod arcanum quoddam hic lateat, quod sciri non potest nisi a sensu interno. [3] Quisque mirari potest quod dicatur malum hereditarium a matre fuerit apud Dominum; sed quia hic ita manifeste dicitur, et in sensu interno de Domino agitur, inde non dubitari potest quin ita fuerit: nusquam enim aliquis homo nasci potest a quodam homine nisi trahat inde malum; sed aliud est malum hereditarium quod ducitur a patre, et aliud quod a matre; hereditarium malum a patre est interius et manet in aeternum, nam nusquam eradicari potest; tale non fuit Domino, quoniam a Patre Jehovah natus, ita Divinus seu Jehovah quoad interna; sed hereditarium malum a matre est hominis externi, quod apud Dominum, et vocatur 'Canaanita in terra,' et falsum inde 'Perizzita.' Ita natus Dominus sicut alius homo, et infirmitates habuit sicut alius homo. [4] Quod malum hereditarium ex matre traxerit, constat evidenter ex eo quod tentationes subierit; nusquam aliquis tentari potest cui nullum est malum; est malum apud hominem quod tentat et per quod tentatur: quod Dominus tentatus, et graviores tentationes subierit quam usquam aliquis homo quoad unam myriadis partem sustinere possit, et quod solus sustinuerit ac malum, seu diabolum et totum infernum, propria potentia evicerit, etiam constat; de quibus tentationibus ita apud Lucam, Jesus...ductus in spiritu in desertum, quadraginta dies tentatus a diabolo, ita ut non comederit in diebus istis: postquam autem absolvit omnem tentationem diabolus, destitit ab Ipso ad tempus; inde reversus in virtute spiritus in Galilaeam, iv 1, 2, 13, [14]:[5] et apud Marcum, Spiritus Jesum impellens fecit exire in desertum, et erat in deserto dies quadraginta, tentatus, et erat cum bestiis, i 12, 13;
ubi per 'bestias' significatur infernum; praeter quod usque, ad mortem tentatus, ut sudores essent guttae sanguinis, Cumque esset in angore, intensius oravit; factus vero est sudor Ipsius, ut guttae sanguinis descendentes super terram, Luc. xxii 44. [6] Nusquam aliquis angelus potest tentari a diabolo, quia dum est in Domino, mali spiritus ne quidem e longinquo approximare possunt, ilico corripiuntur horrore et terrore; multo minus potuisset infernum ad Dominum si natus fuisset Divinus, hoc est, absque malo adhaerente a matre. [7] Quod etiam Dominus portaverit iniqua et mala generis humani, est quoque communis praedicatorum formula; sed in se derivare iniqua et mala, nisi per viam hereditariam, nusquam fieri potest; Divinum non est susceptibile mali: quapropter ut vinceret malum propriis viribus, quod nusquam aliquis homo potuit nec potest, et sic fieret Justitia solus, voluit nasci sicut alius homo: alioquin nec opus fuisset ut nasceretur; nam Humanam Essentiam potuit Dominus assumere absque nativitate, sicut etiam quandoque assumpsit, cum visus Antiquissimae Ecclesiae, ut et prophetis; sed ideo ut quoque malum indueret contra quod pugnaret et quod vinceret, in mundum venit, et sic in Se conjungeret Essentiam Divinam Essentiae Humanae. [8] Sed Domino nullum malum actuale seu proprium fuit, sicut Ipse quoque dicit apud Johannem,
Quis ex vobis arguet Me de peccato? viii 46.
Ex his nunc manifeste patet quid significatur per 'quod lis fuerit inter pastores pecoris Abrami, et inter pastores pecoris Loti' quae incontinenter praecedunt; causa erat quia 'Canaanita et Perizzita habitabat in terra.'