4433.“就拉住她与她同寝，强行污辱了她”表这真理绝无可能与她的弟兄们，就是雅各的儿子们所表对真理的情感结合。这从“拉住她与她同寝，强行污辱了她”的含义清楚可知，“拉住她与她同寝，强行污辱了她”是指结合，但不是通过订婚以合法方式结合。若不了解情况，谁也看不出这些话表示他们绝无可能结合在一起。由“希未人、哈抹的儿子示剑”所表示的从古人那里所得来的内层真理是指在古人当中一直服务于教会的内在，因而系他们的条例、典章和律法（statutes，judgments，and laws），简言之，就是其宗教仪式等等的内在之真理。这些真理就是他们照之生活的教义，其实是仁爱的教义；因为在古时，属于纯正教会的人没有其它教义。这些真理就教义而言，可被称为信之内层真理；但就生活而言，可被称为良善。若要在起源于雅各的民族当中建立一个教会，他们有必要被引入这些真理与良善。因为除非内在事物存在于外在事物，也就是人们在处于外在事物时能思及内在事物，除非他们同时感受到对内在事物的情感，或至少由于内在事物的缘故而感受到对外在事物的情感，否则，那里不会有丝毫教会之物。内在事物之所以构成教会，是因为主存在于这些事物中；也就是说，源于祂的属灵和属天事物存在于这些事物中。
但起源于雅各的民族，也就是以色列和犹太民族，不能通过订婚以合法方式被引入这些内在事物；因为他们的外在敬拜并不与任何内在事物相对应。事实上，他们从其先祖，就是亚伯拉罕、以撒和雅各那里接受了由希伯所设立的敬拜；该敬拜外在上不同于古教会的敬拜（1238，1241，1343，2180节）。由于他们的敬拜是不同的，故存在于古人当中的内层真理无法通过订婚以合法的方式，而只能以本章所描述的方式与之结合。由此就能理解“这真理绝无可能与底拿的弟兄们，就是雅各的儿子们所表对真理的情感结合”这句话是什么意思。
尽管按照古人也知道的律法（参看出埃及记22:15；申命记22:28，29），结合是能以这种方式实现的，但这个民族仍具有这种性格：他们绝不允许从古那里所得来的内层真理与存在于雅各后代当中敬拜的外在形式有任何联结（参看4281，4290，4293，4307，4314，4316，4317节）。因此，在这个民族当中不可能建立起任何教会，只能建立教会的代表以取代教会（参看4281，4288，4307节）。该民族具有这种性格：他们不仅不可能接受内层真理，而且还在他们自己中间完全灭绝它们。这一点由本章雅各的儿子们用诡诈的话回答示剑和哈抹（34:13）；然后西缅和利未用剑刃重击这城，杀了示剑和哈抹（34:25，26）；其余的儿子则上来杀戮并掳掠这城，夺了羊群、牛群和城里田间并各房中所有的（34:27-29）来代表。由此明显可知，雅各，那时叫以色列所发的预言是什么意思：
西缅和利未是弟兄，他们的刀剑是强暴的器械；不要让我的灵魂进入他们的隐秘处，不要让我的荣耀参与他们的集会；因为他们在怒中杀人，任意砍断牛的腿筋。他们的怒气可咒诅，因为很猛烈；他们的暴怒可咒诅，因为很严厉；我要把他们分散在雅各中，使他们散居在以色列。（创世记49:5-7）
Potts(1905-1910) 4433
4433. And he took her, and lay with her, and forced her. That this signifies that in no other way could this truth be conjoined with the affection of the truth signified by the sons of Jacob her brothers, is evident from the signification of "taking her, lying with her, and forcing her," as being to be conjoined, but not in a lawful way, as is done by betrothal. That by these words is signified that in no other way could it be conjoined, cannot be seen unless it is known how the case is. The interior truth from the ancients which is signified by "Shechem the son of Hamor the Hivite" is that truth which had been the internal of the church among the ancients, thus which was the internal in their statutes, judgments, and laws: in a word, in their rituals and the like. These truths were their doctrinal things according to which they lived, and indeed doctrinal things of charity; for in the ancient time those who were of the genuine church had no other doctrinal things. Relatively to doctrine the same may be called interior truths of faith, but goods relatively to life. If any church were to be instituted with the nation sprung from Jacob, it was necessary that they should be initiated into these truths and goods; for unless there are internal things within external ones, that is, unless men think of internal things when they are in external ones, and unless they are at the same time affected by the internal things, or at least unless they are affected by external things for the sake of internal things, there is not anything of the church. For internal things make the church, because in these is the Lord; for in these are the spiritual and celestial things which are from Him. [2] But the nation sprung from Jacob, that is, the Israelitish and Jewish nation, could not be initiated into these internal things in the lawful way which is effected by betrothal, for the reason that their external worship did not correspond. For from their fathers, Abraham, Isaac, and Jacob, they received the worship instituted by Eber, which was different in its externals from the worship of the Ancient Church, as may be seen above (n. 1238, 1241, 1343, 2180). And because their worship was different, the interior truths that existed among the ancients could not be conjoined with it in the lawful manner, by betrothal, but in the way here described. From this it may be understood what is meant by saying that "in no other way could this truth be conjoined with the affection of the truth signified by the sons of Jacob, Dinah's brothers." [3] But although the conjunction could be effected in this manner, according to a law also known to the ancients (see Exod. 22:15; Deut. 22:28, 29), still that nation was of such a character that they would by no means suffer any conjunction of the interior truth that was from the ancients with the externals of worship that existed among the descendants of Jacob (see n. 4281, 4290, 4293, 4307, 4314, 4316, 4317). For this reason there could not be any church instituted with that nation, but instead of it only the representative of a church (see n. 4281, 4288, 4307). That this nation was of such a character that not only was it impossible for them to receive interior truths, but that they also completely extinguished them in themselves, is here represented by the sons of Jacob answering Shechem and Hamor in fraud (verse 13); and then by Simeon and Levi smiting the city with the edge of the sword, and killing Shechem and Hamor (verses 25, 26); and by the rest of the sons coming upon those who were pierced, and pillaging the city, and carrying away the flocks, the herds, and whatever was in the city, in the field, and in the house (verses 27-29). From this it is evident what is signified by the prophecy of Jacob, then Israel:
Simeon and Levi are brethren, instruments of violence are their swords; let not my soul come into their secret, let not my glory be united in their congregation; because in their anger they slew a man, and in their pleasure they unstrung an ox; cursed be their anger because it was vehement, and their fury because it was grievous; I will divide them in Jacob, and scatter them in Israel (Gen. 49:5-7).
Elliott(1983-1999) 4433
4433. 'And he took her, and lay with her, and ravished her' means that there was no other way in which it could be joined to the affection for truth meant by the sons of Jacob, her brothers. This is clear from the meaning of 'taking her, lying with her, and ravishing her' as being joined together, though not in the rightful way, which is through betrothal. But the meaning these words carry, that there was no other way in which they could be joined together, cannot be seen by anyone unless he knows the fuller implications of them. Interior truth received from the Ancients, which is meant by 'Shechem the son of Hamor the Hivite', is the truth which among the Ancients had served the internal dimension of the Church, and so had been the internal dimension of their statutes, judgements, and laws, in short of their religious observances and the like. Those truths were their matters of doctrine on which they based their lives, which were in fact matters of doctrine concerning charity; for in ancient times those who belonged to the genuine Church had no other kind of doctrine. These same truths may be called, in relation to doctrine, the interior truths of faith, but in relation to life, goods. If a Church was to be established among the nation descended from Jacob it was necessary for them to be introduced into those truths and goods. For unless internal things are present within external ones, that is, unless people have internal things in mind when involved with external ones - and unless at the same time they feel an affection for internal things or at least unless they feel an affection for external things on account of internal ones, nothing of the Church is there. internal things constitute the Church, for the Lord is present within these; that is to say, spiritual and celestial things originating in Him are present within them.
[2] But the nation descended from Jacob, that is, the Israelitish and Jewish nation, was unable to be introduced in the rightful way which is through betrothal, for the reason that their external worship did not correspond [to anything internal]. For they received from their fore-fathers - from Abraham, Isaac, and Jacob - the worship established by Eber, which was different externally from the worship of the Ancient Church, see 1238, 1241, 1343, 2180. And because that worship was different, interior truths which existed among the Ancients were not able to be joined to it in the rightful way through betrothal, only in the way described in this chapter. This enables one to understand what is involved in the assertion that there was no other way in which it could be joined to the affection for truth meant by 'the sons of Jacob, Dinah's brothers'.
[3] But although a joining together could have been effected in this way, in accordance with the law, also known to the Ancients, which is set out in Exod 22:16; Deut 22:28, 29, the character of that nation was nevertheless such that it would by no means allow any joining of interior truth received from the Ancients to the external forms of worship that existed among the descendants of Jacob, 4281, 4290, 4293, 4307, 4314, 4316, 4317. Among that nation therefore no Church could be established, but instead merely that which was a representative of the Church, see 4281, 4288, 4307. The character of that nation, which was such that it was not only unable to receive interior truths but also completely annihilated them among themselves, is represented in this chapter by the sons of Jacob answering Shechem and Hamor deceitfully, verse 13; and after that by Simeon and Levi's smiting the city with the edge of the sword and killing Shechem and Hamor, verses 25, 26; and by the rest of the sons coming upon the slain and plundering the city, and taking away the flocks, the herds, and whatever there was in the city, in the field, and in the houses, verses 27-29. This shows what is meant by the prophetical utterances of Jacob, who by then was Israel,
Simeon and Levi are brothers; instruments of violence are their swords. Into their secret place let my soul not come; in their congregation let not my glory be united; for in their anger they killed a man, and in their pleasure they hamstrung an ox. Cursed be their anger, for it is fierce, and their fury, for it is severe. I will divide them in Jacob, and will scatter them in Israel. Gen 49:5-7.
Latin(1748-1756) 4433
4433. `Et sumpsit eam, et cubuit cum ea, et compressit eam': quod significet quod non aliter posset conjungi cum affectione veri per filios Jacobi fratres ejus significati, constat a significatione `sumere eam, cubare cum ea, et comprimere eam' quod sit conjungi, sed non modo legitimo qui fit per desponsationem; quod autem per illa verba significetur quod non aliter conjungi posset, non constare potest nisi sciatur quomodo res se habet; verum interius ab antiquis quod per `Shechemum filium Hamoris Hivaei' significatur, est id verum quod internum Ecclesiae fuerat apud antiquos, ita quod internum in eorum statutis, judiciis et legibus, verbo in ritualibus et similibus; illa vera fuerunt doctrinalia illorum secundum quae vivebant, et quidem doctrinalia charitatis, nam antiquo tempore illis qui a genuina Ecclesia, non alia doctrinalia fuerunt; eadem vocari possunt vera interiora fidei respective ad doctrinam, sed bona {1} respective ad vitam: si aliqua Ecclesia apud gentem e Jacobo institueretur, necessum fuit ut in illa vera et bona initiarentur; nam nisi interna sunt in externis, hoc est, nisi cogitatur de internis cum in externis sunt, et simul nisi afficiuntur internis, ad minimum nisi afficiuntur externis propter interna, non est aliquid Ecclesiae; interna enim faciunt Ecclesiam, nam in illis est Dominus, quippe in illis sunt spiritualia et caelestia quae ab Ipso. [2] Sed gens e Jacobo, hoc est, gens Israelitica et Judaica, non potuit initiari in illa modo legitimo qui fit per desponsationem, ob causam quia cultus eorum externus non correspondebat; a patribus enim suis, nempe ab Abrahamo, Jishako et Jacobo, acceperunt cultum ab Ebero institutum, qui quod in externis diversus fuerit a cultu Ecclesiae Antiquae, videatur n. 1238, 1241, 1343, 2180; et quia cultus ille diversus fuit, non potuerunt vera interiora quae apud antiquos, cum illo conjungi modo legitimo qui fit per desponsationem, sed modo qui hic describitur; inde potest intelligi quid sit quod non aliter posset conjungi cum affectione veri per `filios Jacobi fratres Dinae' significati. [3] Sed tametsi conjunctio fieri potuit illo modo secundum legem etiam antiquis notam, de qua Exod. xxii 15 [A.V. 16]; Deut. xxii 28, 29, usque gens illa talis erat ut nullatenus admitteret aliquam conjunctionem veri interioris quod ab antiquis, cum externis cultus quae apud posteros Jacobi, n. 4281, 4290, 4293, 4307, 4314, 4316, 4317, ideo apud illam gentem non potuit institui aliqua Ecclesia, sed loco ejus modo repraesentativum Ecclesiae, videatur n. 4281, 4288, 4307; quod talis gens fuerit quod nempe non solum non recipere potuisset vera interiora, sed etiam quod apud se prorsus illa exstingueret, repraesentatum hic est per quod `filii Jacobi responderent Shechemo et Hamori in fraude,' vers. 13, et dein quod `Shimeon et Levi percuterent urbem ore gladii et occiderent Shechemum et Hamorem,' vers. 25, 26, et quod `reliqui filii venirent super confossos et depraedarentur urbem, atque auferrent greges, armenta,... et quicquid in urbe, in agro,... et in domo esset,' vers. 27-29. Inde patet quid per prophetica Jacobi tunc Israelis {2}, significatur, Shimeon et Levi fratres, instrumenta violentiae machaerae eorum; in arcanum eorum ne veniat anima mea, in congregatione eorum ne uniatur gloria mea, quia in ira sua occiderunt virum, et in complacito suo enervarunt bovem;maledicta ira eorum quia vehemens, et furor eorum quia gravis; dividam eos in Jacobum, et dispergam eos in Israelem, Gen. xlix 5-7. @1 i ac veri bona$ @2 i de Schimeone et Levi$