1749、“凡是你的东西，我都不拿”表示祂的属天之爱里面没有任何这种性质的东西。这从以下事实清楚可知：亚伯兰说，他不愿拿所多玛王的任何东西。“亚伯兰”代表现在作为胜利者的主，因而代表属于属天之爱的事物，主通过胜利为自己获得这些事物。“所多玛王”代表邪恶和虚假，作为胜利者的主，或属天之爱里面没有任何东西来自邪恶和虚假。
若不知道来世是什么情况，这些话在内义上表示什么就无法变得清楚。爱自己和爱世界在邪恶的地狱灵当中掌权；因此，他们以为自己是宇宙之神，会大有作为。当他们被击败时，即便他们意识到自己什么都做不到，对他们自己的权力和统治的概念仍旧存在，并且他们认为自己能对主的权力和统治做出很大贡献。因此，为让他们能与善灵一起统治，他们也为善灵提供自己的服务。但由于邪恶和虚假是他们认为他们能用来成就任何事的唯一资源，或说他们认为他们能用来实现任何事的东西无非是邪恶和虚假，而主或属天之爱只能利用良善和真理，所以代表这些灵人的所多玛王在此得到的答复是：主里面没有任何这种性质的东西，也就是说，主不从邪恶和虚假中获得任何能力或权力。
出于邪恶和虚假的统治完全是出于良善和真理的统治的对立面。出于邪恶和虚假的统治在于想让所有人都成为奴隶，而出于良善和真理的统治在于想让所有人都自由。出于邪恶和虚假的统治在于摧毁所有人，而出于良善和真理的统治在于拯救所有人。由此清楚可知，出于邪恶和虚假的统治是属魔鬼的，而出于良善和真理的统治是属主的。这两种统治彼此完全对立，这一点从主在马太福音（12:24-30）中的话，以及祂说没有人能侍奉两个主（马太福音6:24；路加福音16:13）清楚看出来。
New Century Edition
Cooper(2008,2013)
[NCE]1749. If I should take anything that is yours means that there was nothing of the kind in his heavenly love, as can be seen from Abram's refusal to take anything from Sodom's king. Abram represented the Lord in his new role as victor, and consequently he represented the qualities of heavenly love that the Lord had acquired through his victories. The king of Sodom represented evil and falsity, of which nothing was present in the Lord as victor — that is, in heavenly love.
[2] The inner meaning of these words is not clear unless you know how matters stand in the other life. Among evil and hellish spirits, self-love and materialism reign supreme, so these spirits view themselves as gods of the universe and as having great power. Once conquered, they do perceive that they have absolutely no power, but the illusion of authority and dominion remains, and they believe they can add greatly to the Lord's authority and dominion. For this reason, in order to procure a share of power, they offer good spirits their services. However, evil and falsity are the only resources they think they can use in accomplishing anything, whereas the Lord — or heavenly love — can use nothing but goodness and truth. As a result, Sodom's king (who represents such spirits) here receives the answer that there is nothing of the kind in the Lord; in other words, that evil and falsity lend the Lord no power.
[3] The power exerted by evil and falsity is entirely contrary to the power exerted by goodness and truth. The power exerted by evil and falsity is the desire to enslave everyone; the power exerted by goodness and truth is the desire to free everyone. The power exerted by evil and falsity is the desire to destroy everyone, but the power exerted by goodness and truth is the desire to save everyone. This shows that the power of evil and falsity is the Devil's, while the power of goodness and truth is the Lord's. The diametrically opposite nature of the two kinds of power can be seen from the Lord's words in Matthew 12:24-30;{*1} and the idea that no one can serve two masters, in Matthew 6:24; Luke 16:13.
Footnotes:
{*1} Matthew 12:24-30 contains Jesus' response to the Pharisees when they accuse him of using evil powers to heal a blind and dumb man. Jesus' reply, in essence, holds that only the goodness of God can effect good. He affirms the absolute dichotomy of good and evil by declaring: "Whoever is not with me is against me" (New Revised Standard Version). [SS]
Potts(1905-1910) 1749
1749. I will not take aught that is thine. That this signifies that in celestial love there was nothing of the kind, may be seen from the fact that it was Abram who said that he would not take aught from the king of Sodom. Abram represented the Lord, now victorious, and thus the things which were of celestial love, which He procured to Himself by the victories; and the king of Sodom represented evil and falsity, from which there was nothing in the Lord as a victor, or in celestial love. [2] What is meant by these things in the internal sense cannot be made evident unless it be known how the case is in the other life. With evil and infernal spirits there reigns the love of self and of the world. Hence they think that they are the gods of the universe, and that they can do much. When they are vanquished, although they perceive that they can do nothing at all, there still remains the notion of power and dominion; and they think that they can contribute much to the Lord's power and dominion, and therefore in order that they may reign together with the good spirits, they offer them their services. But as the things by which they think that they can effect anything are nothing but evil and falsity; and in the Lord, or in celestial love, there is nothing but good and truth, the king of Sodom, by whom such are represented, is here told in reply that there was nothing of the kind in the Lord, or that the Lord had no power from evil and falsity. [3] Dominion from evil and falsity is altogether contrary to dominion from good and truth. Dominion from evil and falsity consists in desiring to make all slaves; dominion from good and truth in desiring to make all free. Dominion from evil and falsity consists in destroying all; but dominion from good and truth in saving all. From which it is evident that dominion from evil and falsity is of the devil, and that dominion from good and truth is of the Lord. That the two kinds of dominion are altogether contrary to each other may be seen from the Lord's words in Matthew 12:24-30; also from His saying that no one can serve two masters (Matt. 6:24; Luke 16:13).
Elliott(1983-1999) 1749
1749. That 'nor anything that is yours will I take' means that nothing of that nature exists with celestial love becomes clear from the fact that Abram said he was unwilling to take anything from the king of Sodom. 'Abram' represented the Lord, who was now the victor, and so represented the things that belonged to celestial love, which He acquired to Himself by means of victories. 'The king of Sodom' represented evil and falsity, nothing of which existed with the Lord the victor, that is, with celestial love.
[2] What these words are used to mean in the internal sense cannot become clear unless the situation in the next life is known. Among evil and hellish spirits self-love and love of the world reign; consequently they imagine that they are the gods of the universe and can accomplish much. When they have been overcome, even though they realize that they can achieve nothing at all, the notion of their own power and dominion still remains with them, and they imagine that they themselves are able to contribute much to the Lord's power and dominion. Consequently in order that they may reign together with good spirits they offer them their services. But because it is nothing but evil and falsity by means of which they imagine they can achieve anything, while with the Lord, or celestial love, nothing but good and truth reside, the reply made here to the king of Sodom, who represents such people, means that nothing of that nature existed with the Lord, that is, none of the Lord's power came from evil and falsity.
[3] Dominion from evil and falsity is the complete reverse of dominion from good and truth. Dominion from evil and falsity consists in the desire to make slaves of everybody else, but dominion from good and truth consists in the desire to make them free men. Dominion from evil and falsity consists in destroying all people, but dominion from good and truth in saving them. From these considerations it is clear that dominion from evil and falsity is the devil's, while dominion from good and truth is the Lord's. That these types of dominion are complete opposites becomes clear from the Lord's words in Matt 12:24-30, and from His saying that nobody can serve two masters, Matt 6:24; Luke 16:13.
Latin(1748-1756) 1749
1749. Quod 'si accepero ab ullo quod tibi': significet quod nihil tale apud amorem 'caelestem, constare potest ex eo quod 'Abram' dixerit se nihil accipere velle a 'rege Sodomae'; 'Abram' repraesentabat Dominum nunc victorem, ita illa quae erant amoris caelestis, quae sibi per victorias comparavit; et 'rex Sodomae' repraesentabat malum et falsum, ex quibus nihil apud Dominum victorem seu amorem caelestem. [2] Quid per haec intelliguntur in sensu interno, non constare potest nisi sciatur quomodo se res habeat in altera vita; apud malos et infernales spiritus regnat amor sui et mundi, inde putant se esse deos universi, et multum posse; cum victi sunt, tametsi appercipiunt quod prorsus nihil possint, usque manet opinio potestatis et dominii, et putant se multum contribuere posse ad potestatem et dominium Domini; quare etiam ut regnare simul possint, offerunt apud bonos spiritus servitia sua; sed quia nihil nisi malum et falsum est per quae se efficere quid posse putant, at apud Dominum seu amorem caelestem nihil nisi bonum et verum est, hic respondetur 'regi Sodomae' per quem tales repraesentantur, quod nihil tale apud Dominum seu quod nulla potentia Domino a malo et falso: [3] dominium ex malo et falso prorsus contrarium est dominio ex bono et vero; dominium ex malo et falso est omnes servos velle facere, dominium ex bono et vero est omnes liberos velle facere; dominium ex malo et falso est omnes perdere, at dominium ex bono et vero est omnes salvare; ex quibus constat quod dominium ex malo et falso sit diaboli, at dominium ex bono et vero sit Domini; quod dominia sint prorsus contraria, constare potest ex Domini verbis apud Matth. xii 24-30, et quod 'nemo possit duobus dominis servire,' Matth. vi 24; Luc. xvi 13.