4489.“岂不都归我们吗”表这两种良善与真理将是一样的，并具有相同的形式。这从整个思路清楚可知，其实质是：上古教会的良善与真理在某种程度上仍存留在哈抹和示剑及其家族中，它们将出自古教会并存在于雅各后代当中的良善与真理取得一致。因为设立在雅各后代当中的宗教仪式无非代表并表示上古教会的内在事物的外在事物。因此“岂不都归我们吗”或属于他们表示它们将是一样的，并具有相同的形式。
举例说明这一点。他们用来献祭的祭坛是耶和华的主要代表（921，2777，2811节）；它因此也成为被称为“希伯来教会”的古教会敬拜的基础，故建造祭坛的一切事物，无论总体还是细节，都具有代表性，如祭坛的尺寸，即高、宽、长；祭坛的石头、祭坛的青铜华盖、坛角，以及坛上常常烧着的火，除此之外还有祭物和燔祭。它们所代表的是属于主并出自主的真理与良善。这些都是敬拜的内在事物，它们因表现在外在事物中，故与上古教会的真理并良善是一样的，具有相同的形式。
它的尺寸，即高、宽、长，一般表示良善、真理和源于这些的神圣（参看650，1613，3433，3434，4482节）；它的石头尤表低级真理（1298，3720节）；制成祭坛周围华盖的青铜表示属世良善（425，1551节）；坛角表示源于良善的真理之能力（2832节）；坛上的火表示爱（934节）；祭物和燔祭照其各个种类而表示属天和属天事物（922，1823，2180，2805，2807，2830，3519节）。由此明显可知，内在事物就包含在这些外在事物里面，就内在事物而言，这两个教会是一样的；这同样适用于敬拜的所有其它仪式。
但那些属上古教会的人对这些外在事物并不感兴趣，因为他们是内在人，主在他们中间经由内在途径流入进来，并教导他们何为良善。对他们来说，良善的变化和不同就是真理，他们由此知道这个世界上的每一个事物在主的国度中都代表什么；因为整个世界或整个自然界就是代表主国度的舞台（2758，3483节）。但那些属古教会的人并非内在人，而是外在人；因此，主无法在他们中间经由内在途径流入进来，只能经由外在途径流入，教导他们何为良善。一开始，主通过诸如系代表和有意义符号的那类事物流入并教导他们，代表教会由此产生；后来则通过被代表并表示的良善与真理的教义事物流入，基督教会由此产生。就其内在形式而言，基督教会本质上和代表教会是一样的；但代表教会的代表和有意义的符号自主降世后就被废除了，因为每一个事物都代表祂自己，因而代表其国度的事物；事实上，这些源于祂，可以就是祂自己。
但上古教会与基督教会之间的差别，就像白天的阳光与夜晚的月光、星光之间的差别那样大。因为从内在或在先的途径来看良善，就像白天在阳光下看一样；而从外在或在后的途径来看良善，则像晚上在月光或星光下看一样。上古教会与古教会之间的差别差不多也是这样，只是那些属基督教会的人若承认内在事物，或相信并行出主所教导的真理与良善，就能住在更充足的光中。良善本身在这二者里面是一样的，区别在于一个在光明中看良善，一个在模糊中看良善。那些在光明中看良善的人能看见无数奥秘，几乎和天上的天使差不多，也会被他们所看到的东西打动；而那些在模糊中看良善的人，几乎看不到任何没有疑问的东西，他们所看到的东西会与夜晚的阴影混在一起，也就是说，与虚假混在一起，并且无法从内在打动任何人。由于良善在这两个教会中是一样的，所以真理也是一样的；这就是为何“岂不都归我们吗”这句话表示这两种良善与真理将是一样的，并具有相同的形式。因为如前所述，哈抹和示剑是上古教会的余留，而雅各的后代属于被称为“希伯来教会”的古教会，尽管他们只对该教会的外在事物感兴趣。但哈抹和他儿子示剑因接受割礼而犯下大罪，这一事实可见于下文（4493节）。
Potts(1905-1910) 4489
4489. Will they not be ours? That this signifies that these were alike and of one form, is evident from the series, which is to the effect that the goods and truths of the Most Ancient Church still in part remaining among Hamor and Shechem and their families, would agree with the goods and truths of the Ancient Church among the descendants of Jacob; for the rituals instituted among the descendants of Jacob were merely external things that represented and signified the internal things of the Most Ancient Church. Hence by "will they not be ours," or belong to them, is signified that they were alike and of one form. [2] To illustrate this by an example. The altar on which they sacrificed was the chief representative of the Lord (n. 921, 2777, 2811); and therefore it was a fundamental of worship in the Ancient Church called "Hebrew;" consequently all things in general and in particular of which the altar was constructed were representative-its dimensions, height, breadth, and length, its stones, its network of brass, its horns, also the fire that was to be kept perpetually burning on it, besides the sacrifices and burnt-offerings. What these represented were the truths and goods which are of the Lord and from the Lord, and these were the internal things of worship, which being represented in that external, were alike and of one form with the truths and goods of the Most Ancient Church. The dimensions, namely, the height, breadth, and length, signified in general good, truth, and the holy thence derived (see n. 650, 1613, 3433, 3434, 4482); the stones specifically signified lower truths (n. 1298, 3720); the brass of which the network around the altar was made signified natural good (n. 425, 1551); the horns signified the power of truth from good (n. 2832); the fire upon the altar signified love (n. 934); the sacrifices and burnt-offerings signified celestial and spiritual things according to their various species (n. 922, 1823, 2180, 2805, 2807, 2830, 3519). Hence it is evident that internal things were contained within these external ones, and that in respect to the internal things the two churches were alike; and the case is the same in regard to all the other rituals. [3] But the men of the Most Ancient Church cared not for these external things, because they were internal men, and the Lord flowed in with them by an internal way, and taught them what is good. The varieties and differences of good were to them truths, and hence they knew what each and all things in the world represented in the Lord's kingdom; for the whole world, or universal nature, is a theater representative of the Lord's kingdom (n. 2758, 3483). But the men of the Ancient Church were not internal but external men; and therefore the Lord could not flow in with them by an internal, but by an external way, to teach them what is good, and this first by such things as were representative and significative (whence arose the representative church), and afterwards by the doctrinal things of good and truth which were represented and signified (whence arose the Christian Church). In respect to its internal form the Christian Church is essentially the same as the representative church; but the representatives and significatives of this church were abrogated after the Lord came into the world, because all and each of them represented Him and consequently the things of His kingdom, for these are from Him, and are so to speak Himself. [4] But the difference between the Most Ancient Church and the Christian Church is like that between the light of the sun by day, and the light of the moon and stars by night; for to see goods by the internal or prior way is like seeing in the day by the light of the sun; but to see by the external or posterior way is like seeing in the night by the light of the moon or the stars. Nearly the same was the difference between the Most Ancient Church and the Ancient Church, except that the men of the Christian Church were able to be in fuller light if they would have acknowledged internal things, or would have believed and done the truths and goods which the Lord taught. The good itself is the same in both, but the difference consists in seeing it in clearness or in obscurity. They who see it in clearness, see innumerable arcana, almost as do the angels in heaven, and are also affected by what they see; but they who see it in obscurity, see scarcely anything free from doubt, and the things they see are mingled with the shades of night (that is, with falsities) and cannot inwardly affect anyone. Now as the good is the same in both churches, consequently also the truth, by the words, "will they not be ours" is signified that the goods and truths were alike and of one form; for as before said Hamor and Shechem were of the remains of the Most Ancient Church, and the posterity of Jacob was of the Ancient Church that was called "Hebrew," but only in its externals. But that Hamor and Shechem his son committed an enormous sin in receiving circumcision will be seen in what follows (n. 4493).
Elliott(1983-1999) 4489
4489. 'Will these not be ours?' means that these two kinds of goods and truths would be alike and take the same form. This becomes clear from the train of thought, the essence of which is that the goods and truths of the Most Ancient Church, which in some measure still remained in existence among Hamor and Shechem and their families, would accord with the goods and truths which came from the Ancient Church and existed among the descendants of Jacob. For the observances which were established among the descendants of Jacob were nothing other than external things which represented and meant the internal things of the Most Ancient Church. 'Will these not be ours?' - or, Would they not belong to them? - means that they would be alike and take the same form.
[2] But let an example illustrate this matter. The altar on which they used to offer sacrifice was the chief representative of the Lord, 921, 2777, 2811. The altar was also for that reason fundamental to the worship in the Ancient Church that was called the Hebrew Church, and therefore every single thing that went into the construction of the altar was representative, such as its dimensions - its height, breadth, and length - its stones, its network of bronze, its horns; and so was the fire which was kept burning on it perpetually; and above all the sacrifices and burnt offerings. What they represented were the truths and goods which are the Lord's and which come from the Lord. These were the internal things of worship which, because they were represented in that external object, were alike and took the same form as the truths and goods of the Most Ancient Church. Its dimensions - its height, breadth, and length - meant in general the good, the truth, and the holiness from these, see 650, 1613, 3433, 3434, 4482. 'Its stones' meant in particular those truths that are more basic, 1298, 3720. 'The bronze' from which the network around the altar was made meant natural good, 425, 1551. 'The horns' meant the power of truth that springs from good, 2832. 'The fire' on the altar meant love, 934. 'The sacrifices and burnt offerings' meant celestial and spiritual things, according to their various kinds, 922, 1823, 2180, 2805, 2807, 2830, 3519. From all this it becomes clear that internal things were to be contained within external ones, and that internally the two sets of goods and truths would be alike. The same applies to all other external aspects of worship.
[3] But those who belonged to the Most Ancient Church had no interest in those external things because they were internal people, and the Lord flowed in by an internal way existing with them and taught them what was good. To them the variations and differences of good were truths, and from this they knew what every single thing in the world represented in the Lord's kingdom; for the whole world or whole natural order is a theatre representative of the Lord's kingdom, 2758, 3483. Those however who belonged to the Ancient Church were not internal people but external, as a consequence of which the Lord was not able with them to flow in by an internal way and teach them what was good, only by an external way. At first He flowed in and taught them by means of such things as were representatives and meaningful signs, from which the representative Church arose, and later on by means of matters of doctrine concerning good and truth which were so represented and meant, from which the Christian Church arose. In essence the Christian Church is identical so far as its internal form is concerned with the representative Church, but the representatives and meaningful signs of the latter were done away with after the Lord came into the world, for the reason that every single thing represented Him Himself and as a consequence the things of His kingdom, for these are derived from Him and are so to speak the Lord Himself.
[4] But the difference between the Most Ancient Church and the Christian Church is as great as that between the bright light of the sun by day and the inferior light of the moon or stars by night. For seeing goods by the internal or earlier way is like seeing in the daytime by the bright light of the sun, whereas seeing by the external or later way is like seeing in the night by the inferior light of the moon or stars. The difference was almost the same between the Most Ancient Church and the Ancient, except that those who belonged to the Christian Church could have dwelt in fuller light if they had acknowledged internal things, that is, if they had believed and practiced the truths and goods which the Lord taught. The actual good is the same in both, but the difference between them is that one sees that good in brightness, the other in obscurity. Those who see in brightness see countless arcana almost as angels in heaven do and also feel an affection for those which they see, whereas those who see in obscurity see scarcely anything that is free from doubt, and the things they do see mingle themselves with the shades of night, that is, with falsities. Nor can they inwardly feel any affection for them. Now because the good is the same in both, so also as a consequence is the truth; and this is why the words 'will these not be ours?' mean that the two sets of goods and truths would be alike and take the same form. For as stated already, Hamor and Shechem were part of the remnants of the Most Ancient Church, while the descendants of Jacob belonged to the Ancient Church called the Hebrew Church, though they were interested only in the external things of that Church. But the fact that Hamor and Shechem his son committed an enormous sin by accepting circumcision will be seen below in 4493.
Latin(1748-1756) 4489
4489. `Annon nobis illa?': quod significet quod similia et forma una, constare potest ex serie, quae talis est quod bona et vera Antiquissimae Ecclesiae quae apud Hamorem et Shechemum et familias eorum adhuc quoad aliquam partem remanebant, concordarent cum bonis et veris quae ex Antiqua Ecclesia apud posteros Jacobi, nam ritualia quae instituta sunt apud posteros Jacobi, non aliud erant quam externa quae repraesentabant et significabant interna quae fuerunt Ecclesiae Antiquissimae; inde per `annon nobis illa' seu ad illos pertinentia, significatur quod essent similia et forma una:[2] sed illustretur res per exemplum: altare super quo sacrificabant, erat principale repraesentativum Domini, n. 921, 2777, 2811; inde etiam erat fundamentale cultus in Ecclesia Antiqua quae Hebraea vocata fuit; ideo omnia et singula ex quibus construebatur altare, repraesentabant, sicut ejus dimensiones, nempe altitudo, latitudo et longitudo, ejus lapides, ejus opus reticulare quod ex aere, ejus cornua, et dein ignis qui perenniter super illo conservabatur, ac insuper sacrificia et holocausta; quae repraesentabant, erant vera et bona quae Domini et quae a Domino;
haec erant interna cultus, quae quia repraesentabantur in externo illo, erant similia et forma una cum veris et bonis Antiquissimae Ecclesiae; dimensiones {1}, nempe `altitudo, latitudo et longitudo' significabant in genere bonum, verum, et sanctum inde, videatur n. 650, 1613, 3433, 3434, 4482; `lapides' significabant in specie vera inferiora, n. 1298, (x)3720; `aes ex quo opus reticulare circum altare' significabat bonum naturale, n. 425, 1551; `cornua' significabant potentiam veri ex bono, n. 1823; `ignis super altari' significabat amorem, n. 934; `sacrificia et holocausta' significabant caelestia et spiritualia, secundum eorum varias species, n. 922, 1823, 2180, 2805, 2807, 2830, 3519; inde constare potest quod in externis illis continerentur interna, et quod quoad interna similia essent; ita quoque in reliquis. [3] Sed qui ab Antiquissima Ecclesia fuerunt, externa illa non curabant quia interni homines fuerunt, et Dominus per internam viam apud illos influebat et docebat quid bonum; boni varietates et differentiae erant illis vera, ac inde omnia et singula quae in mundo erant, sciebant quid repraesentabant in regno Domini, nam universus mundus seu universa natura est theatrum repraesentativum regni Domini, n. 2758, 3483: at {2} qui ab Ecclesia Antiqua erant, non interni homines sed externi fuerunt, quare apud eos non potuit Dominus influere per internam viam sed per externam, et docere quid bonum, et hoc primum per talia quae repraesentabant et significabant; inde orta est Ecclesia repraesentativa, ac postea per doctrinalia boni et veri quae repraesentabantur et significabantur, inde Ecclesia Christiana; haec Ecclesia nempe Christiana, in sua essentia, eadem est quoad formam internam cum Ecclesia repraesentativa, sed illius Ecclesiae repraesentativa et significativa abrogata sunt postquam Dominus in mundum venit, ex causa quia omnia et singula repraesentabant Ipsum, et consequenter illa quae sunt regni Ipsius, nam haec sunt ab Ipso ac, ut ita dicatur sunt Ipse. [4] Verum inter Antiquissimam Ecclesiam et inter Christianam talis est differentia qualis inter lucem solis die et lumen lunae vel stellarum nocte; nam videre bona per viam internam seu priorem est sicut videre in die a luce solis, at videre per viam externam seu posteriorem est sicut videre in nocte a lumine lunae vel stellarum paene similis differentia fuit inter Antiquissimam Ecclesiam et Antiquam, solum quod in pleniore lumine possent esse qui Christiana, si interna agnovissent seu vera et bona quae docuit Dominus, credidissent et fecissent;(n) ipsum bonum est utrique idem sed differentia est videre illud in claro aut in obscuro; (m)qui in claro vident, innumerabilia arcana vident paene sicut angeli in caelo, (o)et quoque afficiuntur illis quae vident; qui autem in obscuro vident, vix quicquam absque dubio vident, et (o)quoque quae vident, miscent se cum umbris noctis, hoc est, cum falsis,(n) (o)nec interius affici illis possunt; nunc {3} quia bonum utrique est idem, consequenter etiam verum, inde est quod per verba, `Annon nobis illa?' significetur quod bona et ver essent similia et forma una; Hamor enim et Shechemus erant, ut prius dictum, ex reliquiis Antiquissimae Ecclesiae, et posteritas Jacobi erat ex Antiqua Ecclesia quae dicta fuit Hebraea, (o)sed solum in externi ejus. Quod autem Hamor et Shechemus filius ejus enormiter peccaverint, quod receperint circumcisionem, {4} videbitur in sequentibus (o)n. 4493. @1 i enim$ @2 sed$ @3 et$ @4 receperint circumcisionem, et sic externa Ecclesiae Hebraeae, enormiter peccaverint (enormiter peccaverint is substituted for a deletion destruxerint apud se internum hominem)$