4430.“示剑看见她”表真理。这从“示剑”的代表清楚可知，“示剑”是指真理，在此是指来自古时的教会的真理。“示剑”之所以具有这种代表，是因为这个教会在示剑所属的民族当中仍有余留。该民族是善良正派的民族之一，这一事实从哈抹和示剑向雅各及其儿子说话时的那种真诚（34:8-12），以及为了让示剑娶底拿为妻所展示的那种尊重（34:18-24）明显看出来；因此，他们代表这个教会的真理。此外，示剑城是亚伯兰从亚兰来到迦南地的第一站（创世记12:6），现在也是雅各从亚兰，也就是他支帐棚、搭棚、筑坛所在之地来时的第一站（创世记33:17-20）。前面已反复说明，亚伯拉罕和雅各的旅居或漂泊代表发展进入信之真理和爱之良善，在至高意义上代表主自己的发展，在相对意义上代表正在被主重生的人。因此，“示剑城”表示第一缕光（1440，1441节），因而表示内层真理，因为这是第一缕光。
但本章在内义上论述的是雅各的后代，即他们如何熄灭自己里面的第一缕光，或内层真理。就这层意义，也就是内在历史意义而言，雅各的儿子们表示他的所有后裔；因为圣言的内义唯独论述主国度的事物，因而唯独论述属于祂教会的事物。雅各的儿子本身并不构成任何教会，构成教会的是他们的后代，并且其后代只有出埃及后，实际上只有在进入迦南地之后才构成教会。
此外，就以示剑为名的这座城而言，它在古时被称为“撒冷”，这一点明显可见于前一章：
雅各来到撒冷，就是迦南地的示剑城。（创世记33:18）
“撒冷”表示宁静，“示剑城”表示信的内层真理；当人进入这些真理时，他就进入一种宁静的状态（参看4393节）。不过，这城后来叫“示剑”，这一点可见于约书亚记：
以色列人从埃及所带上来的约瑟骸骨，葬埋在示剑，就是在雅各从前用一百可锡塔（或银子）向示剑的父亲哈抹的子孙所买的那份田地。（约书亚记24:32）
士师记：
以别的儿子迦勒对示剑的居民说，亚比米勒是谁？示剑是谁？竟要我们服事他呢？他不是耶路巴力的儿子吗？他的副官不是西布勒吗？你们可以服事示剑的父亲哈抹的人。我们为何服事这人呢？（士师记9:28）
这城后来又叫“叙加”，这一点明显可见于约翰福音：
耶稣到了撒马利亚的一座城，名叫叙加，靠近雅各给他儿子约瑟的那块田地。在那里有雅各井。（约翰福音4:5-6）
这城表示内层真理，这从许多经文，以及提到它的其它经文明显看出来，如在何西阿书：
基列是作孽之人的城，被血沾染；成群等候着人，祭司结党，在示剑的路上杀戮，因为他们行了邪恶；在以色列家我见了可憎的事。（何西阿书6:8-10）
此处“在示剑的路上杀戮”表示他们毁灭真理，包括那些内层真理，因而毁灭了一切外在真理。亚比米勒拆毁那城并撒上盐（士师记9:45）也表示毁灭内层真理。
Potts(1905-1910) 4430
4430. And Shechem saw her. That this signifies truth, is evident from the representation of Shechem as being truth, here the truth of the church from ancient time. That this is represented by Shechem is because there still were remains of the church with that nation to which Shechem belonged. That this was one of the well-disposed nations is manifest from the sincerity with which Hamor and Shechem spoke to Jacob and his sons (verses 8-12), and from the condescension that Shechem might take Dinah for a wife (verses 18-24); for which reason the truth of the church was represented by them. And besides, the city Shechem was Abram's first station when he came from Syria into the land of Canaan (Gen. 12:6); and was now also Jacob's first station in coming from Syria, in which he spread his tent, made booths, and erected an altar (Gen. 33:17-20). That by the journeys or sojournings of Abraham and Jacob were represented progressions into the truths of faith and goods of love which in the supreme sense relate to the Lord and in the relative sense to the man who is being regenerated by the Lord, has been repeatedly shown. Hence by the "city Shechem" was signified the first of light (n. 1440, 1441), consequently interior truth, for this is the first of light. [2] But in this chapter in the internal sense the descendants of Jacob are treated of - how they extinguished in themselves this first of light, or interior truth. In this sense, which is the internal historical sense, the sons of Jacob signify all his descendants; for in the internal sense of the Word the things of the Lord's kingdom are exclusively treated of, thus the things of His church. The sons of Jacob themselves did not constitute any church, but their descendants, and this only after they had gone out of Egypt, and in actuality only after they came into the land of Canaan. [3] Moreover as regards this city named from Shechem, it was anciently called "Shalem," as is evident in the foregoing chapter:
Jacob came to Shalem, a city of Shechem, which is in the land of Canaan (Gen. 33:18);
that by "Shalem" is signified tranquillity, and by the "city of Shechem" the interior truths of faith, and that when a man comes to these truths he comes into a tranquil state, may be seen above (n. 4393). But the same city was afterwards called "Shechem," as may be seen in Joshua:
The bones of Joseph, which the sons of Israel caused to go up out of Egypt, buried they in Shechem, in the portion of the field which Jacob bought of the sons of Hamor the father of Shechem for a hundred kesitah (Josh. 24:32). And in the book of Judges:
Gaal the son of Ebed said to the citizens of Shechem, Who is Abimelech, and who is Shechem, that we should serve him? Is not he the son of Jerubbaal, and Zebul is his officer? Serve ye the men of Hamor the father of Shechem, and why should we serve this man? (Judg. 9:28). [4] The same city was afterwards called "Sychar," as is evident in John:
Jesus came to a city of Samaria called Sychar, near to the field which Jacob gave to his son Joseph; and Jacob's spring was there (John 4:5-6). That by this city is signified interior truth, is evident from these passages, and also from others where it is named, as in Hosea:
Gilead is a city of them that work iniquity, it has been befouled with blood; and as troops wait for a man, a companionship of priests, on the way to Shechem they kill, because they have wrought wickedness; in the house of Israel I have seen a foul thing (Hos. 6:8-10);
where "on the way to Shechem they kill" signifies that they extinguish truths even to those which are interior, thus all external truths. The extinction of interior truth is also signified by Abimelech's destroying that city and sowing it with salt (Judges 9:45).
Elliott(1983-1999) 4430
4430. 'And Shechem saw her' means truth. This is clear from the representation of 'Shechem' as truth, in this case the truth received by the Church from ancient times. The reason why 'Shechem' has this representation is that remnants of the Church still existed with the nation to which Shechem belonged. The fact that his nation was one of the upright nations is evident from the genuineness behind the things that Hamor and Shechem said to Jacob and his sons, verses 8-12, and from the deference that was shown by them in order that Shechem might marry Dinah, verses 18-24, on account of which they represented the truth of the Church. Furthermore the city of Shechem was Abram's first stopping-place when he came from Syria into the land of Canaan, Gen 12:6, and was now also Jacob's first stopping-place when he too came from Syria, where he stretched his tent, made booths, and set up an altar, Gen 33:17-20. It has been shown frequently that the journeys or wanderings of Abraham and Jacob represented advances into the truths of faith and the goods of love - in the highest sense, the Lord's own advances, and in the relative sense those made by the person who is being regenerated by the Lord. Hence 'Shechem' meant the first degree of light, 1440, 1441, and therefore interior truth since this is the first degree of light.
[2] But in the present chapter the subject in the internal sense is the way in which the descendants of Jacob annihilated this first degree of light or interior truth residing with them. In this sense, which is the internal historical sense, 'the sons of Jacob' means all his descendants, for the internal sense of the Word deals solely with the things that belong to the Lord's kingdom, and so those that belong to His Church. Jacob's actual sons did not constitute any Church but their descendants did, though not until after they had come out of Egypt, and in actual fact not until they entered the land of Canaan.
[3] Furthermore regarding this city named after Shechem, it was called Salem in ancient times, as is clear in the previous chapter,
Jacob came to Salem, the city of Shechem, which is in the land of Canaan. Gen 33:18.
'Salem' means serenity, and 'the city of Shechem' the interior truths of faith; and a person comes into a state of serenity when he arrives at those truths, see 4393. But later on the same city was called Shechem, as may be seen in Joshua,
The bones of Joseph which the children of Israel caused to be brought up out of Egypt they buried in Shechem, in the part of the field which Jacob bought from the sons of Hamor, the father of Shechem, for a hundred kesitahs. Josh 24:32.
And in the Book of Judges,
Gaal the son of Ebed said to the citizens of Shechem, Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal. and Zebul is his commander? Serve the men of Hamor the father of Shechem; and why shall we serve him? Judg 9:28.
[4] The same city after that was called 'Sychar', as is evident in John,
Jesus came into a city of Samaria, called Sychar, near the field that Jacob gave to Joseph his son; Jacob's well was there. John 4:5, 6.
From these places, as well as from others where it is mentioned, it is evident that this city means interior truth. It is also clear in Hosea,
Gilead is a city of those who work iniquity; it is stained with blood; and as troops wait for a man so the company of priests murder on the way to Shechem, for they have committed villainy. In the house of Israel I have seen a foul thing. Hosea 6:8-10.
Here 'they murder on the way to Shechem' means that they annihilate truths, including interior ones, and so annihilate all truths. The annihilation of interior truth is also meant by the reference to Abimelech's destruction of that city and sowing it with salt, Judg 9:45.
Latin(1748-1756) 4430
4430. `Et vidit illam Shechem': quod significet verum, constat a repraesentatione `Shechemi' quod sit verum, hic verum Ecclesiae {1} ab antiquo; quod hoc per `Shechemum' repraesentetur, est ex eo quod adhuc apud illam gentem ubi Shechemus, reliquiae `Ecclesiae essent. Quod inter probas gentes fuerit, patet ex sinceritate ex qua locuti Hamor et Shechem ad Jacobum et ejus filios, vers. 8-12, et ex condescendentia ut Shechemus acciperet Dinam in uxorem, vers. 18-24; et quia ita, repraesentabantur verum Ecclesiae per {2} illos; et praeterea Shechem urbs erat prima statio Abramo cum venit ex Syria in terram Canaanem, Gen. xii 6; et nunc quoque prima Jacobo etiam {3} ex Syria, ubi tetendit tentorium, fecit tuguria, et statuit altare, Gen. cap. (o)praec. xxxiii 17-20; quod per itinera seu peregrinationes `Abrahami et Jacobi repraesentatae sint progressiones in vera fidei et bona amoris, quae Domino in supremo sensu, et quae homini qui regeneratur a Domino in sensu respectivo, aliquoties ostensum est; inde per `Shechem' significatum est primum lucis, n. 1440, 1441; proinde verum interius, hoc enim est primum lucis. [2] Sed in hoc capite agitur in sensu interno de posteris Jacobi, quomodo illi hoc primum lucis seu interius verum apud se exstinxerunt; `filii Jacobi' significant in hoc sensu, qui est sensus internus historicus, omnem suam posteritatem; in sensu enim interno Verbi' agitur solum de rebus quae sunt regni Domini, ita quae sunt Ecclesiae Ipsius; ipsi filii Jacobi non aliquam Ecclesiam constituebant sed posteri `illorum, et hoc non prius quam postquam egressi sunt ex Aegypto, et actualiter non prius quam venerunt in terram Canaanem. [3] Praeterea quod urbem hanc a Shechemo dictam attinet, illa antiquitus vocata fuit Shalem, ut constat in cap. praeced. xxxiii, Venit Jacob Shalem, urbem Shechemi, quae in terra Canaan, vers. 18;quod per `Shalem' significetur tranquillitas, et (o)quod per `urbem Shechemi' significentur interiora vera fidei, et quod ad statum tranquillum veniat homo cum ad illa vera, videatur n. 4393;
postmodum autem eadem urbs dicta fuit Shechem, ut constare potest apud Joshuam, Ossa Josephi, quae ascendere fecerunt filii Israelis ex Aegypto, sepeliverunt in Shechem, in parte agri quem emit Jacob a filiis Hamoris patris Shechemi centum kesitis, xxiv 32;
et in Libro Judicum, Dixit Gaal filius Ebed ad cives Shechemi, Quis est Abimelech, et quis est Shechem, ut serviamus illi? nonne filius Jerubbaalis, et Zebul praefectus ejus? servite viris Hamoris patris Shechemi et quare serviemus huic? ix 28. [4] Eadem urbs dein vocata fuit Sichar, ut patet apud Johannem, Jesus venit in urbem Samariae dictam Sichar, prope agrum quem dedit Jacob Josepho filio suo; erat ibi fons Jacobi, iv 5, 6;
quod per illam urbem significetur verum interius, patet ab illis locis, tum ex aliis ubi nominatur; et quoque apud Hosheam, Gilead urbs operantium iniquitatem, foedata a sanguine, et juxta exspectare virum turmas, sodalitium sacerdotum, via occidunt ad Shechemum, quia scelus fecerunt, in domo Israelis vidi rem foedam, vi 8, 9, (10];
ubi `via occidunt ad Shechemum' significat quod exstinguant vera usque ad interiora, ita omnia externa: exstinctio etiam veri interioris significatur per quod Abimelech destruxerit illam urbem, et conseverit sale, Jud.ix 45. @1 ab Ecclesia Antiqua$ @2 i Antiquae$ @3 i cum$ @4 Abrami$