1598、“并挪移帐棚，直到所多玛”表示延伸到恶欲。这从“所多玛”的含义清楚可知，“所多玛”是指恶欲，如前所述（13:10；1587节）。这些话与前面（13:10）的话相对应，即“约旦河的平原，都得到很好的灌溉，如同耶和华的园子，也像你到琐珥时的埃及地”，这句话论述的是当与内在人结合时的外在人；“你到琐珥时的埃及地”表示从对良善的情感中获得的记忆知识或事实。但此处“罗得住在平原的城邑，并挪移帐棚，直到所多玛”表示当没有与内在人结合时的外在人；这些话是指从对邪恶的情感或欲望中获得的记忆知识或事实。因为那一节描述的是当与内在人结合时，外在人的美丽；而本节描述的是当没有与内在人结合时，它的丑陋；接下来的这一节，即“所多玛人极恶，大大得罪耶和华”，则进一步描述了这种丑陋。至于与内在人分离的外在人何等丑陋，谁都能从关于导致分离的主要原因，即对自己的爱及其欲望的阐述（1594节）清楚看出来。外在人当与内在人结合时怎样美丽，分离或没有结合时就怎样丑陋。因为就本身而言，外在人无非是内在人的仆人；它只是一种工具罢了，借助它，目的可以转化为功用，功用则可以显现在结果中，一切事物因此都得到完美实现。当外在人与内在人分离，并且只想服侍自己时，相反的情况就会发生；当外在人想要掌控内在人时，更是如此；这种情况发生的主要原因是对自己的爱及其欲望，如前所示（1568:2，1594:3-5节）。
New Century Edition
Cooper(2008,2013)
[NCE]1598. And pitched his tent as far as Sodom means extending to the point of corrupt desire. This is established by the symbolism of Sodom as such desire (mentioned above at verse 10 [搂1587]).
These words correspond to those in verse 10 above saying that the plain of the Jordan was all well watered like the garden of Jehovah, like the land of Egypt as you come to Zoar. The subject there was the outer self when it has become one with the inner self, and "the land of Egypt as you come to Zoar" symbolized facts acquired as a result of positive emotions. Lot's settling in the cities of the plain and pitching his tent as far as Sodom here symbolizes the outer self when it has not become one with the inner, and the cities symbolize facts acquired as a result of negative emotions, or of corrupt desires. Verse 10. portrayed the beauty of the outer self when united with the inner, but the present verse depicts its ugliness when not united. The next verse goes even further by saying, "And the men of Sodom were very evil and sinful against Jehovah."
Anyone can see how ugly the outer self is when separated from the inner by considering the remarks on the leading role played by self-love and self-centered cravings in dividing the two [搂1594]. The beauty of the outer self when united with the inner is equaled by its ugliness when divided. The outer self regarded in itself exists for no purpose but to serve the inner self; it is a kind of tool for converting goals into useful efforts and embodying those efforts in an effect, bringing everything to perfect completion. The opposite happens when the outer self detaches from the inner and aims to serve itself alone or, even worse, to control the inner self. This course of action is inspired chiefly by self-love and its desires, as shown [搂搂1568:2, 1594:3-5].
Potts(1905-1910) 1598
1598. And pitched his tent as far as Sodom. That this signifies extension to cupidities, is evident from the signification of "Sodom" (explained above, at verse 10), as being cupidity. These things correspond to those in the preceding verse (10)-that "the plain of Jordan was all well watered, like the garden of Jehovah, like the land of Egypt in coming to Zoar;" where the external man when united to the internal was treated of; and by "the land of Egypt in coming to Zoar" was signified memory-knowledges from the affections of good. But here, that "Lot dwelt in the cities of the plain, and pitched his tent as far as Sodom," signifies the external man when not united to the internal; and by these things is signified memory-knowledges from the affections of evil, or from cupidities. For there was described the beauty of the external man when united to the internal; but here, its deformity when not united; and still more is this deformity described in the verse that follows, where it is said, "and the men of Sodom were wicked and sinners against Jehovah exceedingly." What the deformity of the external man is when separated from the internal, may be seen by everyone from what has been said concerning the love of self and its cupidities, which are what principally disunite. As great as is the beauty of the external man when united to the internal, so great is its deformity when disunited. For considered in itself the external man is as nothing else than a servant to the internal; it is a kind of instrumentality by means of which ends may become uses, and uses be presented in effect, so that there may thus be a perfection of all things. The contrary takes place when the external man separates itself from the internal, and desires to be of service to itself alone; and still more is this the case when it desires to rule over the internal man, which is principally the case from the love of self and its cupidities, as has been shown.
Elliott(1983-1999) 1598
1598. 'And moved his tent as far as Sodom' means a reaching out towards evil desires. This is clear from the meaning of 'Sodom' as evil desires, dealt with above at verse 10. These words are analogous to what was stated previously in verse 10 about 'all the plain of Jordan being well-watered, like the garden of Jehovah, like the land of Egypt as you come to Zoar', which was a reference to the External Man when united to the Internal -'the land of Egypt as you come to Zoar' meaning facts obtained from affections for good. Here however 'tot dwelt in the cities of the plain, and moved his tent as far as Sodom' means the external man when not united to the internal, and by these words are meant facts obtained from affections or desires for evil. Indeed that verse described the beauty of the External Man when united to the Internal, whereas this verse describes its ugliness when not united, and further still the next verse where it is said, 'And the men of Sodom were evil and great sinners before Jehovah'. How ugly the external man is when separated from the internal may become clear to anyone from what has been stated about self-love and its desires which are the principal cause of the severance. As is the beauty of the External Man when united to the internal, so is the ugliness of it when not united. For regarded in itself the external man is nothing other than the servant of the internal. It is something instrumental whereby ends in view pass into uses, and uses manifest themselves in an effect, and thus all things may be accomplished. The reverse happens when the external man separates itself from the internal and wishes to serve only itself, even more when it wishes to have dominion over the internal, which, as has been shown, happens principally because of self-love and its desires.
Latin(1748-1756) 1598
1598. 'Et tentoriavit usque ad Sodomam': quod significet extensionem ad cupiditates, constat ex significatione 'Sodomae,' de qua supra ad vers. 10, quod sit cupiditas: haec correspondent illis quae in vers. praec. 10 dicta sunt, quod 'planities Jordanis tota irrigua sicut hortus Jehovae, sicut terra Aegypti veniendo Zoar,' ubi actum de Externo Homine cum unitus Interno; et per 'terram Aegypti veniendo Zoar' significata scientifica ab affectionibus boni; hic autem quod 'Lot habitavit in urbibus planitiei et tentoriavit usque ad Sodomam' significatur externus homo cum non unitus interno, et per haec significata scientifica ab affectionibus mali seu cupiditatibus; descripta enim ibi erat pulchritudo Externi Hominis cum unitus Interno, hic autem turpitudo ejus cum non unitus, et adhuc magis in sequente versu ubi dicitur 'Et viri Sodomae mali et peccatores Jehovae valde.' Qualis turpitudo externi hominis est quando separatus ab interno, unicuique constare potest ab illis quae dicta sunt de amore sui et ejus cupiditatibus, quae principaliter disuniunt; quanta est pulchritudo Externi Hominis cum unitus Interno, tanta turpitudo est ejus cum disunitus; nam externus homo in se spectatus nihil aliud est quam ut inserviat interno; est quoddam instrumentale ut fines fiant usus et usus sistantur in effectu, et sic perfectio sit omnium; contrarium fit, cum externus homo se separat ab interno, et sibi soli inservire vult; immo magis cum dominari vult super internum, quod principaliter fit ex amore sui et ejus cupiditatibus, ut ostensum.