1707、“亚伯兰听见他弟兄被掳去”表示内层人意识到外在人处于哪种状态。这从“亚伯兰”、“罗得”和“听见他弟兄被掳去”的含义清楚可知：“亚伯兰”是指与内在人或神性人结合的内层人，如前所述（1701-1702节）；“罗得”是指外在人，如前所示（1428，1547，1563，1698节）；“听见他弟兄被掳去”是指意识到外在人处于哪种状态，即如前所述（14:12；1698节），表面良善和真理占据了它。
情况是这样：当“希伯来人亚伯兰”所表示的内层人意识到，在争战中作为武器来使用的良善和真理仅表面上是良善和真理，事实上并不是，而且它们占据了整个外在人（这外在人由“他弟兄的儿子罗得”来表示）时，内层人，确切地说，神性内在人就通过这内层人洁净它们。至于这是如何做到的，则除了被揭示给的人外，没有人能知道。因为内在人通过内层人或中间人流入外在人是一个奥秘，尤其是现在，很少有人知道何为内层人，更不知道何为内在人。对内在人和内层人的描述，可参看前文（14:13；1702节）。
此处只简要说明这种流注的性质。每个人里面的内在人唯独属于主，因为主在那里储存了祂自人很小或童年初期以来就赋予他的良善和真理。主经由这些良善和真理从内在人流入内层人或理性人，再经由内层人或理性人流入外在人；以这种方式使人能够思考，并成为一个人。但从内在人进入内层人或中间人，从而进入外在人的这种流注是双重的；它要么经过属天事物，要么经过属灵事物，或也可说，要么经过良善，要么经过真理。经过属天事物或良善的流注只发生在要么被赋予感知，要么被赋予良心的重生之人身上；所以这种流注要么经过感知，要么经过良心。因此，经过属天事物的流注只存在于那些处于对主之爱和对邻之仁的人当中。然而，主经由属灵事物或真理流入每个人；没有这种流注，人就无法思考，因而无法说话。当一个人扭曲良善和真理，毫不关心属天和属灵事物时，就没有属天事物或良善的流注。不过，尽管通向属天事物和良善的道路是关闭的，但仍有属灵事物或真理的流注，因为通向它们的道路一直保持开放。由此可见介于内在人与外在人之间的内层人或中间人，也就是理性人是何性质。
此处“亚伯兰”表示介于内在人与外在人之间的内层人或中间人里面的内在人。当属天事物或良善从内在人流入内层人时，内在人就会接管内层人，使它成为自己的；然而，内层人或中间人仍与内在人截然不同，且相互分离。当内在人经由内层人或中间人流入外在人时，情况也一样，因为那时它同样接管外在人，并使它成为自己的；然而，这外在人仍与内层人截然不同，且相互分离。所以，当内在人在内层人里面感觉到外在人的状态是这样，也就是说，“它被掳去”，意思是占据它的不是纯正而是表面的良善和真理，它用表面的良善和真理与那么多的仇敌争战时，内在人就会流入，使一切事物恢复秩序，将外在人从侵扰它的事物中释放出来，从而洁净它，也就是说，使它的良善和真理不再是表面的，而是纯正的良善和真理，由此与内在人或神性人结合；这种结合通过内层人或中间人实现，如前所述。
在这一点上，主不同于任何人，因为就属天事物或良善而言，祂的内层人是神性，从出生起就与祂的内在人结合。祂的内在人与这内层人一起是祂的父耶和华自己。但祂在这一点上和其他人一样，即：就属灵事物或真理而言，祂的内层人已经与祂的外在人结合，因而是人性或人身；不过，这人性或人身凭祂自己的能力通过试探的争战和不断的胜利而成为神性，也就是耶和华。外在人就是那被称为“罗得”的；然而，在以前的状态下，这外在人被称为“亚伯兰弟兄的儿子，或亚伯兰的侄子”，但在现在的状态下，它被称为“亚伯兰的弟兄”。当表面的良善和真理占据它时，它就被称为“他弟兄的儿子，或他的侄子”（创世记14:12）；而当纯正的良善和真理占据它时，它就被称为“他的弟兄”。
New Century Edition
Cooper(2008,2013)
[NCE]1707. Abram heard that his brother had been captured means that his intermediate self sensed what kind of state his outer self was in, as the following shows: Abram symbolizes the Lord's intermediate self linked with his inner, divine self, as mentioned in the last verse [1701-1702]. Lot symbolizes his outer self, as demonstrated earlier [1428, 1547, 1563, 1698]. And hearing that his brother had been captured means sensing what kind of state it was in. To be specific, apparent goodness and truth had seized control of it, as noted at verse 12 [1698].
[2] This is the situation: The intermediate self meant by Abram the Hebrew sensed that the goodness and truth being used as weapons were not good and true except in appearance, and that they had seized control of the whole outward self symbolized by Lot, his brother's son. On perceiving this, the intermediate self purified that apparent goodness and truth (or rather the inner, divine self did so, by means of the intermediate self). How this could be done would be a complete mystery to anyone to whom it has not been revealed. After all, the way the inner self acts on the outer by way of the intermediate self is unknown, especially at this day, when few if any realize what the intermediate self is, let alone the inner self. For a description of the inward and intermediate selves, see just above at verse 13 [1702];
[3] but here a short explanation of their interaction is needed.
In every individual, the inner self belongs to the Lord alone, because that is where he stores up the good impulses and true thoughts that he gives us as gifts from the time we are very small. These are the channel through which he acts on our intermediate, rational self, which in turn is the channel through which he acts on our outward self. In doing so, he makes it possible for us to think and to be human.
However, the stream of his influence from the inner self, acting on the intermediate self and through it on the external self, is of two kinds. Either he acts by heavenly means or he acts by spiritual means; to put the same thing another way, he acts either through goodness or through truth. When he operates by way of heavenly qualities, or good impulses, he acts only on those who have been reborn — those endowed with either perception or conscience. Accordingly, this influence comes either through perception or through conscience. So he cannot influence people by heavenly means unless they have love for him and charity for their neighbor. When the Lord operates by spiritual means, or by way of true ideas, he acts on every one of us. If he did not, we would be unable to think or talk. When by nature we pervert everything good and true, when we have no interest in heavenly or spiritual matters, then nothing heavenly, or good, influences us; the conduit for heavenly goodness closes. Yet what is spiritual, or true, does still influence us, and the conduit for such things is kept permanently open. From this you can see what the intermediate, rational self is.
[4] Abram here symbolizes the inner self within the intermediate self. When heavenly goodness from the inner self acts on the intermediate self, the inner self takes over the intermediate self and makes that self its own, although the intermediate self remains distinct from the inner. The same thing happens when the inner self acts through the intermediate self to influence the outward self; it then takes over the outward self as well and makes that self its own, although the outward self remains distinct from the intermediate.
That is what happened in this situation, where the Lord's inner self perceived in his intermediate self the conditions that existed for his outward self. His inward self saw that his outward self had been captured, that is, that it had been seized by apparent rather than actual goodness and truth, which were the weapons by which his outward self had fought so many enemies. When his inward self perceived this, it brought its influence to bear, reduced everything to order, and freed his outer self from what plagued it. In this way his inner self purified apparent goodness and truth; it changed them from apparent into actual goodness and truth, and so into goodness and truth allied with his inward, divine self. The means, as I said, was his intermediate self.
[5] In one respect the Lord was unlike any other person: his intermediate self was divine, so far as its heavenly goodness went, and was attached to his inner self from birth. His inner self along with this part of his intermediate self was Jehovah himself, his Father. In another respect, though, he resembled other people: his intermediate self was attached to his outward self, so far as its spiritual truths went, and thus was human. But this self too he made divine, or turned it into Jehovah, by fighting his spiritual battles under his own power and winning consistently.
The outer self is what is being called Lot. In a previous state he is referred to as Abram's nephew [Genesis 14:12], but in his current state, as Abram's brother. The outer self is described as a nephew when apparent truth and goodness seize control of it, but it is called a brother when real goodness and real truth do.
Potts(1905-1910) 1707
1707. Abram heard that his brother was taken captive. That this signifies that the interior man perceived in what state the external was, is evident from the signification of "Abram" in the verse that immediately precedes this, as being the interior man to which the internal or Divine man was adjoined; and from the signification of "Lot," as being the external man, as has been shown before; also from the signification of "hearing that his brother was captive," as being to perceive in what state the external man was, namely, as was said in verse 12, that apparent goods and truths had possession of it. [2] The case is this: When the interior man (meant by "Abram the Hebrew") perceived that the goods and truths from which the combat was waged were not goods and truths except apparently, and that they had possession of the whole of the external man (signified by "Lot, his brother's son"), then the interior man, or the Divine internal man through the interior, purified them. How this is done, no one can possibly know but he to whom it has been revealed; for the influx of the internal man, through the interior or middle man, into the external man, is an arcanum, especially at the present time, when few, if any, know what the interior man is, and still less what the internal man is. What the internal man is, and what the interior man, may be seen just above, at verse 13. But here it shall be briefly stated what is the nature of the influx. [3] The internal man in everyone belongs to the Lord alone; for there the Lord stores up the goods and truths with which He gifts man from infancy. Thence through these He flows into the interior or rational man, and through this into the exterior; in this way it is given to the man to think, and to be a man. But the influx from the internal man into the interior or middle man, and so into the exterior man, is twofold; it is either by celestial things, or by spiritual things or what is the same, it is either by goods, or by truths. By celestial things, or goods, it flows in only with regenerate men, who have been gifted either with perception or with conscience; thus it flows in by perception or by conscience; for which reason the influx by celestial things has no existence except with those who are in love to the Lord and in charity toward the neighbor. But by spiritual things, or truths, the Lord flows in with every man; and unless there were this influx the man could not think, and therefore could not speak. When a man is such that he perverts the goods and truths, and when he cares nothing for celestial and spiritual things, there is then no influx of celestial things, or goods, but the way for these is closed; and yet there is an influx of spiritual things, or truths, for a way for them is continually kept open. Hence may be seen what is the nature of the interior or middle, that is, of the rational man. [4] The internal man in the interior or middle man is here signified by "Abram." When the celestial things, or goods, flow in from the internal man into the interior man, the internal man then appropriates to itself the interior or middle man, and makes it its own; but the interior or middle man is still distinct from the internal man. The case is similar when the internal man flows in through the interior or middle man into the exterior man, for then it likewise appropriates the exterior man to itself, and makes it its own; but yet the exterior man is distinct from the interior man. So now, when the internal man perceived in the interior or middle man that the state of the external man was such, namely, that the external man was made captive, that is, that not genuine but apparent goods and truths had taken possession of it, from which it had fought against so many enemies, it then flowed in, and reduced all things to order, and liberated it from the things which infested it, and thus purified it, that is to say, so that its goods and truths were not apparent but genuine goods and truths, and were thus conjoined with the internal or Divine man; and this, as before said, by means of the interior or middle man. [5] In this the Lord was not like any man for His interior man as to celestial things or goods was Divine, and was adjoined to His internal man even from birth. His internal man, together with this interior man, was Jehovah Himself, His Father. But He was similar to other men in this, that His interior man as to spiritual things or truths had been adjoined to His external man, and thus was Human; but this also was made Divine, that is, Jehovah, by means of combats of temptations and continual victories from its own power. The external man is what is called "Lot;" in the former state however this is called "Abram's brothers son," but in this "Abram's brother;" for it was called his brother's son when possessed by apparent goods and truths, but his brother when possessed by genuine goods and truths.
Elliott(1983-1999) 1707
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.
Latin(1748-1756) 1707
1707. Quod 'audivit Abram quod captivus factus frater ejus significet quod perceperit Interior Homo in quali statu esset Externus, constat a significatione 'Abrami' in versu mox praecedente quod sit Interior Homo cui adjunctus Internus seu Divinus; et ex significatione 'Loti' quod sit Externus Homo, ut prius ostensum est; tum ex significatione 'audire quod captivus frater ejus' quod sit percipere in quali statu esset, nempe ut in vers. 12 dictum, quod bona et vera apparentia occupaverint illum: haec ita se habent; [2] Interior Homo per 'Abramum Hebraeum' intellectus cum perciperet quod bona et vera ex quibus pugnatum, non essent bona et vera nisi apparenter, et quod illa occupaverint totum Externum Hominem per 'Lotum filium fratris' significatum, tunc Interior Homo, seu Internus Divinus per Interiorem Hominem, purificavit illa; hoc quomodo fit, nusquam aliquis scire potest nisi cui revelatum est, influxus enim interni hominis per interiorem seu medium in externum est arcanum; cumprimis hoc tempore cum pauci si ulli norunt quid interior homo, minus quid internus; quid internus et interior homo, vide mox supra ad vers. 13; sed hic qualis influxus sit, paucis dicetur; [3] internus homo apud unumquemvis hominem est solius Domini, nam ibi recondit Dominus bona et vera quibus donat hominem ab infantia; inde per illa influit in interiorem seu rationalem, et per hunc in exteriorem, sic datur homini cogitare, et esse homo: sed influxus ab interno homine in interiorem seu medium et sic in exteriorem est duplex, vel per caelestia vel per spiritualia, seu quod idem est, vel per bona vel per vera; per caelestia seu bona influit solum apud homines regeneratos, qui vel perceptione, vel conscientia donati sunt, ita per perceptionem vel per conscientiam, quare influxus per caelestia non datur nisi apud eos qui in amore in Dominum et in charitate erga proximum sunt; per spiritualia autem aut vera, influit Dominus apud unumquemvis hominem, qui influxus nisi foret, non potuisset homo cogitare, ita nec loqui; quando homo talis est ut pervertat bona et vera, et cum nihil curat caelestia et spiritualia, tunc nullus est influxus caelestium seu bonorum, sed est via pro caelestibus et bonis clausa, et usque est influxus spiritualium seu verorum, quae via continue aperta tenetur; exinde constare potest qualis est interior seu medius, hoc est, rationalis homo. [4] Hic per 'Abramum' significatur internus homo in interiore seu medio; cum caelestia seu bona ab interno homine influunt in interiorem, tunc internus appropriat sibi interiorem seu medium et suum facit, sed usque est interior seu medius homo distinctus ab interno; similiter fit cum internus homo per interiorem seu medium influit in exteriorem, tunc quoque appropriat sibi eum et suum facit, sed usque est exterior homo distinctus ab interiore. Ita nunc cum percepit Internus in Interiore seu Medio quod talis status esset Externi Hominis, quod nempe hic 'captivus factus,' hoc est, quod bona et vera non genuina sed apparentia occupaverint eum, a quibus contra tot hostes pugnavit tunc influxit, et omnia in ordinem redegit, et liberavit illa ab illis quae infestarunt, et sic purificavit, ut nempe non bona et vera apparentia essent, sed bona et vera genuina, et sic conjuncta Interno seu Divino, et hoc, ut dictum, per Interiorem seu Medium: [5] in illo Dominus non similis fuit alicui homini, quia Interior Ipsius Homo quoad caelestia seu bona Divinus fuit, et ab ipsa nativitate adjunctus Interno; Internus cum hoc Interiore fuit Ipse Jehovah Pater Ipsius; at in illo similis fuit aliis hominibus, quod Interior Ipsius Homo quoad spiritualia seu vera adjunctus fuerit Externo, et sic Humanus; sed hic quoque per pugnas tentationum et victorias continuas ex propria potentia factus quoque Divinus, hoc est, Jehovah. Externus Homo est qua appellatur 'Lotus,' sed is in priore statu dicitur 'illius fratris,' in hoc autem 'frater Abrami'; tunc enim dictus est filius fratris cum vera et bona apparentia illum occuparent, at frater cum genuina bona et genuina vera.