1577、“在我与你，我的牧人和你的牧人之间不可有纷争”表示这两者之间不应该有任何不一致，或分歧、冲突，这从前面的阐述清楚可知。内在人与外在人的这种一致或结合包含了比所能充分告知的还要多的奥秘。内在人与外在人永远不会在任何人里面结合，并且从来没有结合过，将来也不可能结合。它们唯独在主里面结合，这就是为何主来到这个世界。对重生之人来说，内在人与外在人看似结合；而事实上，它们是主的；因为凡一致的事物都是主的，凡不一致的事物都是人的。
内在人有两种元素，即属天元素和属灵元素；当属灵元素来自属天元素时，这两种元素就形成一个整体。换句话说，内在人有两种元素，即良善和真理；当真理来自良善时，这两种元素就形成一个整体。再换句话说，内在人有两种元素，即爱和信；当信来自爱时，这两种元素就形成一个整体。又换句话说，内在人有两种元素，即意愿和理解力；当理解力来自意愿时，这两种元素就形成一个整体。对比阳光，可能会更清楚地理解这一点。如果阳光既含有热或温暖，又含有光或光照能力，如春天的情形，那么它会使万物生长繁荣。但如果阳光没有热或温暖，如冬天的情形，那么它就会使万物枯萎消亡。
由此明显可知是什么构成内在人。至于是什么构成外在人，这从以下事实清楚可知：外在人中的一切都是属世的；因为外在人本身与属世人是一回事。当内在人的属天-属灵一面流入外在人的属世一面，并使它们行如一体时，就说内在人与外在人相结合。结果，属世一面也变得属天和属灵，不过是在一个较低层面变得属天和属灵；或也可说，外在人变得属天和属灵，不过是以一种更外在的方式变得属天和属灵。
内在人与外在人是完全不同且分离的，因为影响内在人的，是属天和属灵事物，而影响外在人的，是属世事物。不过，它们虽然不同，却仍合而为一，也就是说，当内在人的属天-属灵一面流入或作用于外在人的属世一面，并重新组织它，如同它自己的时，它们就合而为一。唯独在主里面，内在人才与外在人合而为一；这种事不会发生在任何人身上，除非主已经把它们结合起来，或正在把它们结合起来。只有爱和仁，或良善才能实现结合；爱和仁，或良善若非来自主，根本就不存在。这种结合就是亚伯兰说这些话的目的，即：“在我与你，我的牧人和你的牧人之间不可有纷争；因为我们是为弟兄的人”。
经上说“在我与你，我的牧人和你的牧人之间不可有纷争”的原因如下：内在人有两个方面，即属天一面和属灵一面，它们形成一个整体，如前所述。正如内在人有两个方面，外在人也有两个方面。外在人的属天一面被称为属世良善，它的属灵一面被称为属世真理。“在我与你之间不可有纷争”论及良善，意思是说要防止内在人的良善与外在人的良善不一致，或说发生冲突，分道扬镳；而“在我的牧人和你的牧人之间不可有纷争”论及真理，意思是说要防止内在人的真理与外在人的真理不一致，或说发生冲突，分道扬镳。
New Century Edition
Cooper(2008,2013)
[NCE]1577. Please, let us not have strife between me and you means that there should be no discord between the two, as can be seen from previous statements.{*1} The subject of the harmony or union between the inner and the outer self involves more secrets than can ever be told. The inner and outer selves in any individual never become one, and never have been or will be able to. They can do so only in the Lord, which is why he came into the world.
When we have been reborn, it seems as though they exist united in us, but they are the Lord's. Anything harmonious is the Lord's, whereas anything discordant is ours.
[2] The inner self has two elements: a heavenly one and a spiritual one. These two elements form a single whole when the spiritual element comes from the heavenly one. To put the same thing another way, the inner self has two elements: goodness and truth. These two elements form a single whole when truth comes from goodness. Or to put it yet another way, the inner self has two elements: love and faith. These two elements form a single whole when faith comes from love. Or to put it yet again another way, the inner self has two elements: will and intellect. These two elements form a single whole when the intellect comes from the will.
The situation here can be grasped still more plainly by comparison with light from the sun. If light from the sun holds both warmth and illumination, as it does in springtime, it causes everything to grow and flourish. But if light from the sun holds no warmth, as it does in wintertime, it causes everything to droop and die.
[3] This shows what constitutes the inner self; what constitutes the outer self is evident as a consequence. Everything in the outer self is earthly. Our outer self is actually the same thing as our earthly self. Our inner self is said to unite with our outer self when the heavenly-spiritual dimension of the inner self exerts an influence on the earthly dimension of the outer self, causing them to join forces. The earthly dimension too becomes heavenly and spiritual as a result, but on a lower plane. Or, what is the same, the outer self too becomes heavenly and spiritual as a result, but in a more superficial way.
[4] The inner self and outer self are absolutely distinct from each other, because heavenly and spiritual stimuli are what affect the inner self, but earthly stimuli are what affect the outer self. However, even though they are distinct, they still become one, which they do when the heavenly-spiritual dimension of the inner self acts on the earthly dimension of the outer self and organizes it as its own.
Only in the Lord did the inner self become one with the outer. They have not become one in any other person except to the extent that the Lord has united and is uniting them. Love and charity, or goodness, is the only thing that unifies, and no love or charity at all 钬?no goodness 钬?exists unless it comes from the Lord.
This kind of union is what is aimed at in Abram's words here: "Please, let us not have strife between me and you, and between my herders and your herders; because we are men who are brothers."
[5] The case with the words between me and you, and between my herders and your herders is this: The inner self has two aspects, heavenly and spiritual, that form a unit, as noted. Just as the inner self has these aspects, the outer self does too. Its heavenly aspect is called earthly good, and its spiritual aspect is called earthly truth. Let us not have strife between me and you has to do with what is good, that is, with preventing good in the inner self from parting ways with good in the outer self. Let us not have strife between my herders and your herders has to do with truth, that is, with preventing truth in the inner self from parting ways with truth in the outer self.
Footnotes:
{*1} On the need for harmony between the inner and outer selves, see the passages referred to in the text at 搂1576. [LHC]
Potts(1905-1910) 1577
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.
Elliott(1983-1999) 1577
1577. That 'let there not be strife, now, between me and you, land between my herdsmen and your herdsmen]' means that there ought to be no disagreement between the two becomes clear from what has been stated already. This agreement, or unity, of the internal man and the external man contains more arcana than can ever be fully told. The internal man and the external man have never been united in anyone - for it never has been possible nor is it ever possible for them to be united - except in the Lord; and this is a further reason why He came into the world. With people who are regenerate the internal man and the external man appear as though they are united; but in fact they are the Lord's, for the things that are in agreement are the Lord's, whereas those that are not are man's.
[2] There are two sides to the internal man, namely the celestial and the spiritual, and these two form a single entity if the spiritual has its origin in the celestial. Or what amounts to the same, there are the two sides to the internal man known as good and truth. These two form a single entity if truth has its origin in good. Or what also amounts to the same, there are the two sides to the internal man, love and faith. These two form a single entity if faith has its origin in love. Or what yet again amounts to the same, there are the two sides to the internal man, will and understanding These two form a single entity if the understanding has its origin in the will. The light from the sun can serve to make the point plainer still. If both warmth and light are present in light from the sun, as they are in spring-time, all things consequently start to grow and thrive. But if, as in winter, there is no warmth in the light from the sun all things at that time consequently fade and die.
[3] From this it is clear what constitutes the internal man. What constitutes the external man however is evident from the fact that with the external man everything is natural; for the external man is one and the same as the natural man. The internal man is said to be united to the external when the celestial- spiritual comprising the internal man flows into the natural comprising the external man and causes them to act as one. The natural as a consequence becomes celestial and spiritual as well, though it is a lower variety of celestial and spiritual. Or what amounts to the same, the external man as a consequence becomes celestial and spiritual as well, though it is a more exterior variety of celestial and spiritual man.
[4] The internal man and the external man are completely distinct and separate since celestial and spiritual things are what move the internal man but natural things the external man But although they are distinct they are nevertheless united, that is to say, when the celestial-spiritual comprising the internal man flows into the natural comprising the external man and reorganizes it as its own. In none but the Lord has the Internal Man been united to the external Man. It has happened to nobody else except insofar as the Lord has united and does unite them. It is solely love and charity, that is, good, which effects union, and there can never be any love and charity, that is, any good, unless it comes from the Lord. Such is the union which these words of Abram are meant to convey- 'let there not be strife, now, between me and you, and between my herdsmen and your herdsmen, for we are men who are brothers'.
[5] The words 'between me and you, and between my herdsmen and your herdsmen' are used for the following reason: just as the internal man has two elements, namely the celestial and the spiritual which, as has been stated, form a single entity, so too does the external man. The celestial side of the external man is called natural good, the spiritual side natural truth. 'Let there not be strife between me and you' has regard to good - that is, let there be no conflict between good in the internal man and good in the external, while 'let there be no strife between my herdsmen and your herdsmen' has regard to truth - that is, let there be no conflict between truth in the internal man and truth in the external.
Latin(1748-1756) 1577
1577. Quod 'ne quaeso sit contentio inter me et inter te' significet quod nulla discordia debeat esse inter utrumque, constare potest ab illis quae prius dicta sunt. Quod concordiam seu unionem interni hominis cum externo attinet, plura arcana sunt quam ut usquam edici queunt; internus homo et externus nusquam apud ullum hominem uniti sunt, nec uniri potuerunt, nec uniri possunt, solum apud Dominum, quare etiam in mundum venit: apud homines qui regenerati sunt, apparet tanquam uniti sint, sed sunt Domini, nam quae concordant sunt Domini, quae autem discordant sunt hominis. [2] Sunt duo apud internum hominem, nempe caeleste et spirituale, quae duo unum constituunt cum ex caelesti est spirituale; vel quod idem, sunt duo apud internum hominem, bonum et verum; haec duo unum constituunt cum ex bono verum; vel quod etiam est idem, sunt duo apud internum hominem, amor et fides; haec duo unum constituunt cum ex amore fides; vel quod etiam est idem, sunt duo apud internum hominem, voluntas et intellectus; haec duo unum constituunt cum ex voluntate intellectus: manifestius adhuc capi potest per solem ex quo lux; si ex sole luci inest et calor et lumen sicut tempore veris, tunc omnia inde vegetantur et vivunt, at si ex sole luci non inest calor, ut tempore hiemis, tunc omnia inde torpent et moriuntur: [3] inde constat quid internum hominem constituit; quid autem externum, inde patet; apud externum hominem omne est naturale, ipse enim externus homo est idem ac naturalis homo; tunc dicitur internus homo uniri externo, quando caeleste spirituale interni hominis influit in naturale externi, et facit ut unum agant, inde naturale etiam fit caeleste et spirituale, sed inferius caeleste et spirituale, seu quod idem, inde externus homo etiam fit caelestis et spiritualis, sed exterius caelestis et spiritualis: [4] internus homo et externus sunt prorsus distincti, quia caelestia et spiritualia sunt quae afficiunt internum hominem, sed naturalia externum; verum tametsi distincti, usque sunt uniti, nempe cum caeleste spirituale interni hominis influit in naturale externi, et hoc disponit ut suum: apud Dominum solum unitus fuit Internus Homo Externo, sed apud nullum alium hominem nisi quantam Dominus uniit et unit; solum amor et charitas, seu bonum, est quod unit, et nusquam aliquis amor et charitas, hoc est, aliquod bonum nisi a Domino: talis unio est quae per haec verba Abrami intenditur, 'ne quaeso sit contentio inter me et inter te, et inter pastores meos et inter pastores tuos, quia viri fratres nos'; [5] quod dicatur 'inter me et inter te, et inter pastores meos et inter pastores tuos,' ita se habet: sicut in interno homine sunt duo, nempe caeleste et spirituale, quae, ut dictum, unum constituent, ita quoque in externo homine; caeleste ejus appellatur bonum naturale, spirituale ejus appellatur verum naturale; 'ne sit contentio inter me et inter te' spectat bonum, ne scilicet interni hominis bonum ab externi hominis bono dissideat; et 'ne contentio sit inter pastores meos et inter pastores tuos' spectat verum, ne scilicet interni hominis verum ab externi hominis vero dissideat.