2360、罗得称他们为“弟兄”，是因为他出于良善乞求他们，这从“弟兄”的含义清楚可知。在圣言中，“弟兄”和“邻舍”所表相同，因为每个人都应爱邻如己；此处称呼“弟兄”是出于爱，或也可说，出于良善。以这种方式称呼并问候邻舍来自这一事实：在天堂，主是所有人的父亲，并像爱自己的孩子一样爱所有人；因此，爱是属灵的结合。整个天堂由此可以说类似于从爱与仁而生的一个家庭（685，917节）。
因此，所有以色列人因都代表主的天国，换句话说，代表爱和仁的国度，故互称“弟兄或兄弟”，以及“同伴”；只是他们互称“同伴”不是出于爱之良善，而是出于信之真理。如以赛亚书：
他们各人帮助自己的同伴，对他的弟兄说，要坚强。（以赛亚书41:6）
耶利米书：
你们各人要对自己的同伴，各人要对自己的弟兄如此说，耶和华回答什么？耶和华说了什么呢？（耶利米书23:35）
诗篇：
因我弟兄和同伴的缘故，我要说，愿平安在你里面。（诗篇122:8）
摩西五经：
不可向同伴或弟兄追讨，因为耶和华的豁免已经宣告了。（申命记15:2-3）
以赛亚书：
我要把埃及与埃及混在一起，他们就打起仗来，各人攻击自己的弟兄，各人攻击自己的同伴。（以赛亚书19:2）
耶利米书：
各人当谨防自己的同伴，不可信靠任何弟兄；因为各弟兄都尽行取代，各同伴都毁谤人。（耶利米书9:4）
所有属于那个教会的人，都被冠以“弟兄”之名，这一点可见于以赛亚书：
他们必将你们的弟兄从所有民族中带回，或骑马，或坐车，或乘蓬车，或骑骡子，或骑独峰驼，到我的圣山耶路撒冷，作为供物献给耶和华。（以赛亚书66:20）
那些像犹太人一样只知道字义的人以为这只是在谈论雅各的后代，因而以为他们将被那些他们称之为外邦人的人带回耶路撒冷，或骑马，或坐车，或乘蓬车，或骑骡子。而事实上，“弟兄”表示所有处于良善的人；“马、车和蓬车”表示属于真理和良善的事物，或说真理和良善的不同方面；“耶路撒冷”表示主的国度。
摩西五经：
在你城门之一里，你中间若有一个穷乏人，又是你弟兄中的一个，你不可硬着心，袖手不管你穷乏的弟兄。（申命记15:7，11）
又：
你要从你弟兄中间立一王来管理你，不可立不是你弟兄的外人来管理你。免得他的心向弟兄高傲。（申命记17:15，20）
又：
耶和华你的神要从你们中间，从你们弟兄中给你兴起一位先知像我，你们要服从他。（申命记18:15，18）
从上述经文明显可知，犹太人和以色列人都互称弟兄；但他们称那些通过立约联合起来的人为同伴。然而，他们只理解圣言的历史和世俗事物，故以为他们互称弟兄，是因为他们都是一位祖先的子孙，或亚伯拉罕的子孙。但在圣言中，他们被称为“弟兄”不是出于这个原因，而是因为他们所代表的良善。此外，“亚伯拉罕”在内义上只表示爱本身，也就是主（1893，1965，1989，2011节），所以他的子孙，也就是那些为“弟兄”的人，是指那些处于良善的人，事实上是指凡被称为邻舍的人，如主在马太福音所教导的：
只有一位是你们的老师，就是基督；你们都是弟兄。（马太福音23:8）
又：
凡无缘无故向弟兄动怒的，难免受审判；凡骂弟兄是拉加的，难免公会的审断；所以你若在祭坛上献礼物，在那里想起弟兄有反对你的事，就把礼物留在坛前，先去同弟兄和解。（马太福音 5:22-24）
又：
为什么看见你弟兄眼中的木屑？怎能对你弟兄说，让我去掉你眼中的木屑呢？（马太福音7:2-4）
又：
倘若你的弟兄向你犯了罪，你就去趁着只有你和他在一处的时候，指出他的错来。他若听你，你便得了你的弟兄。（马太福音18:15）
又：
彼得进前来，对祂说，主啊，我弟兄若向我犯了罪，我当饶恕他多少次呢？（马太福音18:21）
又：
你们各人若不从心里饶恕弟兄的罪过，我天父也要这样待你们了。（马太福音18:35）
从这些教导清楚可知，宇宙中或世界各地所有为邻舍的人都被称为“弟兄”；他们被称为“弟兄”，是因为每个人都应爱邻如己；因此，他们出于爱或良善被如此称呼。主因是良善本身，并出于良善看待所有人，本身就是至高意义上的邻舍，故也称他们为“弟兄”，如在约翰福音：
耶稣对马利亚说，你往我弟兄那里去。（约翰福音20:17）
马太福音：
王要回答他们说，我实在告诉你们，你们做在我这些弟兄最小中的一个身上，就是做在我身上了。（马太福音25:40）
由此清楚可知，“弟兄”是表达爱的一个词语。
Potts(1905-1910) 2360
2360. That Lot calls them "brethren" because it is from good that he exhorts them, is evident from the signification of a "brother." In the Word "brother" signifies the same as "neighbor," for the reason that everyone ought to love his neighbor as himself; thus brethren were so called from love; or what is the same, from good. This manner of naming and addressing the neighbor comes from the fact that in heaven the Lord is the Father of all and loves all as His children; and thus that love is spiritual conjunction. From this the universal heaven resembles as it were one family derived from love and charity (n. 685, 917). [2] Therefore as all the sons of Israel represented the Lord's heavenly kingdom, that is, the kingdom of love and charity; among each other they were called "brethren," and also "companions;" but the latter, that is, "companions," not from the good of love, but from the truth of faith; as in Isaiah:
They help every man his companion, and he saith to his brother, Be of good courage (Isa. 41:6). In Jeremiah:
Thus shall ye say every man to his companion, and every man to his brother, What hath Jehovah answered? and what hath Jehovah spoken? (Jer. 23:35). In David:
For my brethren and companions' sakes I will say, Peace be within thee (Ps. 122:8). In Moses:
He shall not press upon his companion or his brother, because the release of Jehovah hath been proclaimed (Deut. 15:2, 3). In Isaiah:
I will confound Egypt with Egypt, and they shall fight every man against his brother, and every man against his companion (Isa. 19:2). In Jeremiah:
Beware every man of his companion, and trust ye not in any brother; for every brother will utterly supplant, and every companion will slander (Jer. 9:4). [3] That all who were of that church were called by the one name "brethren," see in Isaiah:
They shall bring all your brethren out of all the nations for an offering unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to the mountain of My holiness, Jerusalem (Isa. 66:20). They who know nothing beyond the sense of the letter, as was the case with the Jews, believe that no others are signified than the posterity of Jacob; thus that they will be brought back to Jerusalem upon horses, and in chariots, and in litters, and upon mules, by those whom they call the Gentiles. But by the "brethren" are meant all who are in good; and by the "horses," " chariots," and "litters," the things which are of truth and good; and by "Jerusalem" the Lord's kingdom. [4] In Moses:
When there shall be among thee a needy one of one of thy brethren, in one of thy gates, thou shalt not harden thy heart, and shalt not shut thy hand from thy needy brother (Deut. 15:7, 11). Again:
From among thy brethren thou shalt set a King over thee; thou mayest not put over thee a foreigner, who is not thy brother, and his heart shall not be lifted up above his brethren (Deut. 17:15, 20). Again:
A prophet from the midst of thee, of thy brethren, like unto me, Jehovah thy God will raise up unto thee; him shall ye obey (Deut. 18:15, 18). [5] From all this it is evident that the Jews and Israelites all called one another brethren; but those united by covenant they called companions. Yet as they understood nothing beyond the historical and worldly things of the Word, they believed that they called one another brethren because they were all sons of one father, or of Abraham; yet they were not called "brethren" in the Word from this circumstance, but from the good which they represented. "Abraham" also, in the internal sense, denotes nothing else than love itself, that is, the Lord (n. 1893, 1965, 1989, 2011), whose sons, consequently those who are "brethren," are those who are in good, in fact all those who are called the neighbor; as the Lord teaches in Matthew:
One is your Master, Christ; all ye are brethren (Matt. 23:8). [6] Again:
Whosoever is angry with his brother without cause shall be in danger of the judgment; whosoever shall say to his brother, Raca, shall be in danger of the council. If thou offer a gift upon the altar, and there remember that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother (Matt. 5:22-24). Again:
Why beholdest thou the mote that is in thy brother's eye? How wilt thou say to thy brother, Let me cast out the mote out of thine eye (Matt. 7:2-4)? Again:
If thy brother sin against thee, go and show him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother (Matt. 18:15). Again:
Peter coming to Him said, Lord, how oft shall my brother sin against me, and I forgive him? (Matt. 18:21). Again:
So also will My heavenly Father do unto you, if ye from the heart forgive not everyone his brother their trespasses (Matt. 18:35). [7] It is clear from these teachings that all in the universe who are the neighbor are called "brethren," and this because everyone ought to love his neighbor as himself, thus they are so called from love or good. And as the Lord is good itself, and regards all from good, and is Himself the Neighbor in the highest sense, He also calls them "brethren," as in John:
Jesus said to Mary, Go to My brethren (John 20:17). And in Matthew:
The King answering shall say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto me (Matt. 25:40). Thus it is evident that "brother" is a term of love.
Elliott(1983-1999) 2360
2360. He calls them 'brothers' because it was from good that he made his appeal. This is clear from the meaning of 'brother', for 'brother' in the Word has the same meaning as 'neighbour', the reason being that everyone ought to love his neighbour as himself. Thus 'brothers' were called such out of love, or what amounts to the same, from good. The origin of naming and greeting the neighbour in this way lies in heaven where the Lord is Father of all and loves all as His children; and so love is spiritual conjunction. From this the whole of heaven resembles so to speak one family born from love and charity, 685, 917.
[2] All the children of Israel therefore, since they represented the Lord's heavenly kingdom, that is, the kingdom of love and charity, were among themselves called 'brothers' and also 'companions', though they were called 'companions' not from the good of love but from the truth of faith, as in Isaiah,
Every one helps his companion and says to his brother, Be firm. Isa 41: 6.
In Jeremiah,
Thus shall you say, every one to his companion and every one to his brother, What has Jehovah answered? and what has Jehovah spoken? Jer 23: 35.
In David,
For my brothers' and my companions' sakes I will say. Peace be within you! Ps 122: 8.
In Moses,
He shall not press his companion and his brother, because Jehovah's release has been proclaimed. Deut 15: 2, 3.
In Isaiah,
I will confound Egypt with Egypt, and they will fight, every one against his brother, and every one against his companion. Isa 19: 2.
In Jeremiah,
Take heed, every one, of his companion and put no trust in any brother, for every brother will supplant wholly, and every companion will utter slanders. Jer 9: 4.
[3] The fact that all belonging to that Church were called by the one name 'brothers' may be seen in Isaiah,
They will bring all your brothers from all nations as an offering to Jehovah, on horses, and in chariots, and in covered wagons, and on mules, and on dromedaries, to My holy mountain, Jerusalem. Isa 66: 20.
People, like the Jews, who know nothing beyond the sense of the letter believe that none else are meant than the descendants of Jacob, and also that those descendants will be brought back to Jerusalem on horses, and in chariots, and in covered wagons, and on mules by those whom they call the gentiles. But the word 'brothers' is used to mean all who are governed by good, 'horses, chariots, and wagons' to mean the things that belong to truth and good, and 'Jerusalem' the Lord's kingdom.
[4] In Moses,
When there is a needy person among you, one of your brothers, within one of your gates, you shall not harden your heart nor shut your hand against your needy brother. Deut 15: 7, 11.
In the same author,
From among your brothers shall you set a king over you; you may not place over you a foreigner, who is not your brother. And his heart shall not be lifted up above his brothers. Deut 17: 15, 20.
In the same author,
Jehovah your God will raise up for you from the midst of you, from your brothers, a prophet like me; Him shall you obey. Deut 18: 15,18.
[5] From these quotations it is evident that the Jews and Israelites all called one another brothers, but allies they called companions. But because they discerned nothing beyond the historical and worldly descriptions of the Word they consequently believed that they called one another brothers because they were all children of one forefather, namely Abraham. They were not called brothers in the Word for this reason however but from the good which they represented. Furthermore 'Abraham' in the internal sense means nothing else than love itself, that is, the Lord, 1893, 1965, 1989, 2011, whose sons who therefore are brothers - are those who are governed by good, all those in fact who are called 'the neighbour', as the Lord teaches in Matthew,
One is your Master, Christ, and all you are brothers. Matt 23: 8.
[6] In the same gospel,
Whoever is angry with his brother without cause will be liable to judgement; whoever says to his brother, Raca! will be liable to the Sanhedrin. If you offer your gift on the altar and there remember that your brother-has something against you, leave the gift there before the altar, go away and first be reconciled to your brother. Matt 5: 22-24.
In the same gospel,
Why do you notice the speck which is in your brother's eye? How will you say to your brother, Let me cast the speck out of your eye? Matt 7: 2-4.
In the same gospel,
If your brother sins against you, go and rebuke him, between you and him alone. If he listens to you, you have gained your brother. Matt 18: 15.
In the same gospel,
Peter came and said to Him, Lord, how many times shall my brother sin against me and I ought to forgive him? Matt 18: 21.
In the same gospel,
So also My heavenly Father will do to you if you from your hearts do not forgive - everyone his brother's trespasses. Matt 18: 35.
[7] From all this it is plain that all men everywhere, being the neighbour, are called brothers. They are called 'brothers' because everyone ought to love the neighbour as himself, so that they are called such from love or good. And because the Lord is Good itself and views everyone from good, and is Himself the Neighbour in the highest sense of all, He Himself refers to them as 'brothers', as in John,
Jesus said to Mary, Go to My brothers. John 20:-17.
And in Matthew,
The king will answer them and say, Truly I say to you, insofar as you did it to one of the least of these My brothers you did it to Me. Matt 25: 40.
From this it is now clear that 'brother' is a term expressive of love.
Latin(1748-1756) 2360
2360. Quod `fratres' dicat quia ex bono ex quo exhortationem, constat a significatione `fratris'; `frater' significat idem in Verbo ac proximus, ex causa quia quisque amare debet proximum sicut seipsum, ita fratres dicti ex amore seu, quod idem, ex bono; haec nominatio et salutatio proximi venit inde quod Dominus in caelo omnium Pater sit, (c)et quod omnes amet ut filios; et sic quod amor sit conjunctio spiritualis; refert inde universum caelum sicut unam generationem ex amore et charitate, n. 685, 917; [2] ideo omnes filii Israelis quia regnum Domini caeleste, hoc est, amoris et charitatis, repraesentabant, inter se `fratres' dicti sunt, tum quoque `socii,' sed hoc, seu socii, non ex bono amoris sed ex vero fidei; ut apud Esaiam, Vir socium suum adjuvant, et fratri suo dicit, Confirma te, xli 6:apud Jeremiam, Sic dicetis vir ad socium suum, et vir ad fratrem suum, Quid respondit Jehovah? et quid locutus est Jehovah? xxiii 35:
apud Davidem, Propter fratres meos et socios meos loquar, Age pacem in te, Ps. cxxii 8:
apud Mosen, Non urgebit socium suum et fratrem suum, quia proclamata intermissio Jehovae, Deut. xv 2, 3:
apud Esaiam, Confundam Aegyptum cum Aegypto, et pugnabunt vir contra fratrem suum, et vir contra socium suum, xix 2:
apud Jeremiam, Vir a socio suo cavete, et super ullo fratre ne fidatis, omnis namque frater supplantando supplantabit, et omnis socius calumniabitur, ix 3 [A.V. 4]. [3] Quod omnes ab Ecclesia illa dicti sint uno nomine fratres, apud Esaiam, Adducent omnes fratres vestros de omnibus gentibus munus, et Jehovae, super equis, et super curru, et super rhedis cameratis, et super mulis, et super dromadibus, ad montem sanctitatis Meae, Hierosolymam, lxvi 20;
qui non sciunt praeter sensum litterae, ut judaei, non alios significari credunt quam Jacobi posteros, tum quod illi super equis, et super curru, et super rhedis cameratis, super mulis reducentur ab illis quos gentes vocant, ad Hierosolymam; sed per `fratres' intelliguntur omnes qui in bono, et per `equos, currus, rhedas' illa quae sunt veri et boni, et per `Hierosolymam' regnum Domini: [4] apud Mosen, Cum fuerit inter te egenus de uno fratrum tuorum, in una portarum tuarum,... non obfirmabis cor tuum, et non claudes manum tuam e fratre tuo egeno, Deut. xv 7, 11:
apud eundem, E medio fratrum tuorum pones super te regem, non poteris dare supra te vinum alienigenam, qui non frater tuus ille;... et non efferet {1} se cor (c)ejus prae fratribus suis, Deut. xvii 15, 20:
apud eundem, Prophetam e medio tui, de fratribus tuis, sicut me, suscitabit tibi Jehovah Deus tuus, Huic oboedietis, Deut. xviii 15, 20. [5] Exinde patet quod judaei et Israelitae se omnes dixerint fratres, (m)foederatos autem socios (n); at quia illi nihil praeter historica et mundana Verbi sapiebant, inde fratres se dixisse credebant quia omnes filii unius patris seu Abrahami essent; at in Verbo non dicti sunt fratres inde, sed a bono quod repraesentabant; `Abrahamus' etiam in sensu interno non {2} aliud est quam ipse amor, hoc est, Dominus, n. 1893: 1965, 1989, 2011, Cujus filii, et sic fratres, sunt qui in bono, immo omnes qui `proximus' dicuntur, ut Dominus docet apud Matthaeum, Unus est vester Magister, Christus, omnes vos fratres estis: xxiii 8:
[6] apud eundem, Quisquis irascitur fratri suo temere, obnoxius erit judicio quicumque dixerit fratri suo Raka, obnoxius erit synedrio... Si obtuleris munus [tuum] super altari, et apud hoc recordatus fueris. quod frater tuus habeat aliquid contra te, relinque ibi munus coram altari, et abi prius reconciliare fratri, v 22-24:
apud eundem, Cur cernis festucam, quae in oculo fratris tui?... quomodo dices fratri tuo, Sine festucam ejiciam ex oculo tuo? vii 2-4:
apud eundem, Si peccaverit in te frater tuus, abi et argue eum inter te e ipsum solum: si te audiverit, lucratus es fratrem tuum, xviii 15:
apud eundem, Accedens Petrus ad Ipsum, dixit, Domine, quoties peccabit in me frater meus, et remittere debeo? xviii 21:
apud eundem, Sic et Pater Meus caelestis faciet vobis, si non remiseritis suo quisque fratri ex cordibus delicta eorum, xviii 35. [7] Ex his liquet quod omnes in universo dicantur fratres qui proximus et hoc inde quia quisque amare debet proximum ut seipsum, ita ei amore seu bono: et quia Dominus est Ipsum Bonum, et omnes spectat ex bono {3}, et est Ipse Proximus in supremo sensu, Ipse quoque illo: vocat fratres, ut apud Johannem, Dixit Jesus ad Mariam,... Abi ad fratres Meos, xx 57: et apud Matthaeum, Respondens rex dicet illis, Amen dico vobis, in quantum fecistis uni ex his fratribus Meis minimis, Mihi fecistis, xxv 40. Inde nunc constat quod `frater' sit vox amoris. @1 efferat.$ @2 nec.$ @3 After sensu.$