4690# "他的兄弟们对他说"象征那些持有与仁义分离之信仰的人，这从"约瑟的兄弟们"的代表意义可以清楚看出。他们代表教会从仁义转向信仰，最终将信仰与仁义完全分离，如4665，4671，4679节所述。而那教会的更深层内在意义则由"梦中的禾捆"所表示，如4686，4688节所述。
"约瑟的兄弟们"之所以代表那教会，是因为在最直接的意义上，他们表示在雅各后裔中建立的教会的代表性质或宗教形式。值得注意的是，他们实际上不知道基督教会所说的信仰概念，而是知道真理的概念。对他们来说，真理与基督徒所说的信仰是相同的；在希伯来原文中，这两个概念使用的是同一个词。
然而，犹太教会所理解的真理仅限于十诫的戒律，以及通过摩西传递的各种法律、判断、见证和规条的外在形式。他们既不知道真理的内在精神意义，也不愿意去了解这些更深层的含义，仅满足于外在形式的遵守。
【2】基督教会则将教会的内在教义，即那些被认为应当信仰的内容，称为"信仰"。对于普通信徒而言，他们理解的信仰仅仅是象征性的信条，或者说是教会象征性文献（如信经）所教导的内容。然而，那些更有洞察力的人认识到，仅仅知道信仰的教义或拥有这些知识并不能拯救任何人，而且很少有人真正活在信仰的生活中。这些更有智慧的人将信仰称为"信心"（内在的确信），他们的理解超越了普通民众，比其他人更具深度。从这些观察可以清楚看出，在圣经的内在意义上，这里所讨论的不仅仅是关于在雅各后裔中建立的代表性教会，同时也包含了后来兴起的基督教会。这是因为主的圣言具有普遍性，包含了所有类型的教会的精神状态。主同样预见了基督教会将如何发展，正如他预见了犹太教会的情况。不过，在最直接的意义上，这些描述首先指的是犹太教会，因此这层意义被称为"最接近的意义"或"内在历史意义"，而更深一层的则被称为"内在意义"。这表明圣言具有多层次的意义，能够同时适用于不同时代的教会状态，既描述了历史上的犹太教会，也预示了后来的基督教会的精神状态。
4690.“他的哥哥们对他说”表持守与仁分离之信的信徒。这从“约瑟的哥哥们”的代表清楚可知，“约瑟的哥哥们”是指从仁转向信，最终转向与仁分离之信的教会（4665，4671，4679节）。然而，梦中所看到的“捆”表示这教会中更内在的成员（4686，4688节）。“约瑟的哥哥们”之所以代表这个教会，是因为他们在近似意义上表示教会的一个代表，或设立在雅各后代当中的宗教表象。诚然，这些后代丝毫不知道诸如基督教会中所理解的那种信仰，但他们却了解真理。真理之于他们，完全就像信仰之于基督徒。此外，在希伯来语，这个词用于信仰，也用于真理。不过，犹太教会将真理理解为十诫，以及通过摩西传下来的律法、典章、法度、律例。他们不知道真理的内在方面，也不想知道。
然而，基督教会却给构成教会的内在事物，并声称必须被相信的教义事物冠以信仰之名。因为普通人只会将信仰理解为信经上的信条，或阐述信经的书籍所教导的东西。但那些认为信仰的教义或教义知识无法拯救任何人，很少有人过信仰的生活之人却将信仰称为信心。而这些人在普通人之上，比其他人更有学问。从这些事可以看出，此处所论述的主题在内义上不仅是设立在雅各后代当中的教会代表，还是随之而来的基督教会。因为主的圣言包罗万象，一般包括每个教会。事实上，主预见，基督教会的情形不比犹太教会好到哪里去，只是对犹太人来说，情形来得更直接或更接近而已。这就是为何这层意义被称为近似意义，或内在历史意义，而另一层意义被称为内在意义。
Potts(1905-1910) 4690
4690. And his brethren said to him. That this signifies those who are of faith separate, is evident from the representation of Joseph's brethren, as being the church which turns away from charity to faith, and at last separates faith from charity (n. 4665, 4671, 4679); but those who are interior in this church are signified by the "sheaves" in the dream (n. 4686, 4688). The reason why Joseph's brethren represent this church is that in the proximate sense they signify the representative of a church, or the religiosity which was instituted among the posterity of Jacob, which posterity did not indeed know anything about faith as it is understood in the Christian Church, but only about truth. Truth was to them the same as faith is to Christians. Moreover, in the Hebrew language the same word is used for both. But the Jewish Church understood by truth the precepts of the Decalogue, and also the laws, judgments, testimonies, and statutes, which were handed down by Moses. They did not know the interiors of truth, nor did they wish to know them. [2] The Christian Church however gives the name of faith to those doctrinal matters which they say are the interior things of the church and must be believed; for by faith the common people understand no other than the faith of creeds, or that which books of creeds teach; but those who think that the doctrinal things of faith or the knowledge of them cannot save anyone, and that few are in a life of faith, call confidence faith. These however are above the common people, and are more learned than others. From these things it is evident that the subject here treated of in the internal sense is not only the representative of a church which was instituted with the posterity of Jacob, but also the Christian Church which succeeded; for the Word of the Lord is universal, and comprehends in general every church. For it was equally foreseen by the Lord both how the case would be with the Christian Church, and how it would be with the Jewish Church, but proximately with the Jewish, wherefore this sense is called the proximate sense, or the internal historical sense, and the other the internal sense.
Elliott(1983-1999) 4690
4690. 'And his brothers said to him' means the adherents to faith separated from charity. This is clear from the representation of 'Joseph's brothers' as the Church which turns aside from charity to faith and at length separates faith from charity, dealt with in 4665, 4671, 4679. The more internal members of that Church however were meant by the sheaves seen in the dream, 4686, 4688. The reason 'Joseph's brothers' represent that Church is that in the proximate sense they mean that which was a representative of the Church, that is, the semblance of religion established among the descendants of Jacob. They did not, it is true, know anything of faith such as the Christian Church knows of, but they knew of truth. Truth for them consisted in the same things as faith does for Christians. What is more, the same word is used in the original language for both faith and truth. But by truth the Jewish Church meant the Ten Commandments, and also the laws, judgements, testimonies, and statutes which were handed down to it through Moses. Interior aspects of truth they neither knew nor wished to know.
[2] The Christian Church however applies the term faith to matters of doctrine which constitute the more internal features of the Church and are called matters of belief. For by faith the ordinary people understand nothing other than that contained in the Creeds or that taught by books expounding the Creeds. But those who think that matters of doctrine concerning faith or knowledge of these cannot save anyone, and that few lead the life of faith, call faith confidence. But these are above the ordinary people and are more learned than others. From these considerations one may see that the subject at this point in the internal sense is not only that representative of the Church which had been established among the descendants of Jacob but also the Christian Church that followed it. For the Lord's Word is all-embracing and in general includes every Church. Indeed the Lord foresaw what the Christian Church would be like no less than what the Jewish Church would be like, though more immediately or proximately in the case of the Jewish. This is why this sense is called the proximate or internal historical sense, and the other the internal sense.
Latin(1748-1756) 4690
4690. `Et dixerunt ei fratres ejus': quod significet illos qui a fide separata, constat a repraesentatione `fratrum Josephi' quod sint Ecclesia quae deflectit a charitate ad fidem et tandem fidem separat a charitate, de qua n. 4665, 4671, 4679; interiores autem illius Ecclesiae significati sunt per `manipulos in somnio', n. 4686, 4688. Quod `fratres Josephi' illam Ecclesiam repraesentent, est quia in sensu proximo significant Ecclesiae repraesentativum, seu religiosum, quod apud posteros Jacobi instituebatur; qui (t)quidem non noverunt aliquid de fide de qua Ecclesia Christiana sed de veritate, veritas illis eadem quae Christianis fides; etiam in lingua originali eadem vox {1} utrique est; sed Judaica Ecclesia per veritatem intelligebat praecepta decalogi, et quoque leges, judicia, testimonia, et statuta quae Mosen tradita sunt; interiora veritatis non sciebant nec scire volebant; [2] Christiana autem Ecclesia doctrinalia quae sunt interiora Ecclesiae et {2} credenda dicuntur, fidem vocat; per fidem enim vulgus non aliam quam symbolicam intelligit, seu quam libri symbolici docent; qui autem cogitant quod doctrinalia fidei seu scientia eorum neminem salvare possit, et quod pauci in vita fidei sint, fidem confidentiam dicunt, sed hi supra vulgus sunt ac aliis doctiores. Ex his constare potest quod in sensu interno hic agatur non solum de Ecclesiae repraesentativo quod apud posteros Jacobi institutum fuit, sed etiam de Ecclesia Christiana quae successit; nam Verbum Domini (t)est universale et comprehendit in genere omnem Ecclesiam;aeque enim a Domino praevisum est quomodo se haberet cum Ecclesia Christiana ac quomodo cum Ecclesia Judaica, sed proxime cum Judaica, quapropter ille sensus vocatur sensus proximus seu sensus internus historicus, et alter sensus internus. @1 Heb [ ] ('emunah) is translated by `faith' some 28 times, and by `truth' 15 times in AV.$ @2 quae etiam$