4700.“他父亲就责备他，对他说，你作的这是什么梦”表愤慨。这从“责备”的含义清楚可知，“责备”是指愤慨，尤其因关于主的神性人身的真理的宣告，这种宣告由“作梦”来表示（4682，4693，4695节）。“约瑟的父亲和哥哥”在此表示来源于古代宗教的犹太教。犹太教的外在大部分类似于古教会的外在。然而，外在里面有一个内在，是那些属于古教会之人的情形，而非那些属于犹太教之人的情形。因为犹太人不承认任何内在，无论过去还是今日。然而，尽管他们不承认内在，但仍有某种内在之物存在。这外在及其内在在此被称为“父亲”，没有内在的外在则被称为“哥哥”。这就解释了接下来的这两句话：“他哥哥们都嫉妒他，他父亲却把这话存在心里”。这头一句话表示那些处于没有内在的外在之人的憎恶，后一句话表示真理仍存留在他们的宗教中。
基督教会的情形差不多也是这样。在那里，那些处于没有内在的外在之人在领受圣餐，吃饼喝酒时，只想到他们应当这样做，因为这是命令，并且教会一直遵守。其中有些人也认为饼和酒是神圣的，但并不认为饼和酒含有神圣之物是因为“饼”对应于天上爱与仁的神圣，“酒”对应于天上仁与信的神圣（3464，3735节）。而那些既处于外在，同时也处于内在敬拜的人并不尊崇饼和酒，而是尊崇这些所代表的主；爱、仁与信的神圣皆源于祂。他们这样做并非出于教义，而是出于被他们融入生活的爱、仁与信。
Potts(1905-1910) 4700
4700. And his father rebuked him, and said unto him, What is this dream that thou hast dreamed? That this signifies indignation, is evident from the signification of "rebuking," as being to be indignant, and this because of the preaching of truth concerning the Lord's Divine Human, which preaching is signified by "dreaming a dream" (n. 4682, 4693, 4695). The father and brethren of Joseph here denote the Jewish religion derived from the ancient. The external of this religion was for the most part like the external of the Ancient Church. With those who were of the Ancient Church, however, there was an internal in their externals, but not with those who were of the Jewish religion, because the Jews did not acknowledge any internal, nor do they at this day; and yet there was an internal within. This external with its internal is what is here called "father," and the external without the internal is what is called "brethren;" hence the statement follows that "his brethren envied him, but his father kept the word;" and by the first words are signified the aversion of those who are in an external without the internal, and by the last is signified that truth still remained in their religion. [2] This is the same as it is in the Christian Church, where those who are in the external without the internal eat the bread and drink the wine in the Holy Supper with no other thought than that this should be done because it has been commanded and is accepted by the church. Some of them believe that the bread and the wine are holy, but not that the holiness in them comes from the fact that "bread" is the holy of love and charity in heaven, and that "wine" is the holy of charity and faith there (n. 3464, 3735). Whereas those who are in external and at the same time in internal worship do not adore the bread and wine, but the Lord whom these represent, and from whom is the holy of love, of charity, and of faith; and this they do, not from doctrine, but from love, charity, and faith, appropriated to the life.
Elliott(1983-1999) 4700
4700. 'And his father rebuked him and said to him, What is this dream that you have dreamed?' means indignation. This is clear from the meaning of 'rebuking' as being indignant, in particular on account of the declaration of the truth concerning the Lord's Divine Human - that declaration being meant by 'dreaming a dream', dealt with in 4682, 4693, 4695. 'Joseph's father and brothers' at this point are the Jewish religion, an offspring of ancient religion. The external ceremony of that Jewish religion was for the most part like that of the Ancient Church. There was however an internal dimension to external rituals in the case of those who belonged to the Ancient Church, but not in the case of those who belonged to the Jewish semblance of religion. For the Jews did not acknowledge the existence of anything internal; nor do they at the present day. But though they failed to acknowledge it, something internal did exist External ceremony together with the internal side of it is called 'father' here, but external ceremony devoid of any such internal is called 'brothers'. This accounts for the phrases which follow, stating that 'his brothers envied him' and 'his father kept the matter [in mind]'. The first phrase means the aversion of those whose external ceremony is devoid of anything internal, the second means that truth nevertheless remained within their kind of religion.
[2] It is much the same with the Christian Church. Those of its members among whom external ceremony is devoid of anything internal eat the bread and drink the wine in the Holy Supper; but their thought goes no further than the idea that they should do this because it has been commanded and the Church has complied. Some of these people also believe that the bread and the wine are holy, yet not that the bread and wine contain what is holy because the bread corresponds to the holiness of love and charity in heaven and the wine to the holiness of charity and faith there, 3464, 3735. But those members of the Church among whom external worship is at the same time internal do not venerate the bread and wine but the Lord whom these represent, and from whom springs the holiness of love, charity, and faith. They are led to do this not by doctrine but by love, charity, and faith which have been assimilated by them into their life.
Latin(1748-1756) 4700
4700. `Et increpavit eum pater et dixit ei, Quid somnium hoc quod somniasti?': quod significet indignationem, constat ex significatione `increpare' quod sit indignari, et quidem propter praedicationem veri de {1} Divino Humano Domini, quae significatur per `somnium somniare', de qua n. 4682, 4693, 4695; `pater et fratres Josephi' sunt hic religio Judaica ex antiqua; externum illius religionis erat quoad plurimam partem simile externo Ecclesiae Antiquae, internum autem erat in externis apud (c)illos qui ab Antiqua Ecclesia, non autem apud illos qui a {2} religioso Judaico, quia Judaei non aliquod internum agnoverunt, nec hodie agnoscunt; sed usque tamen internum inerat; externum hoc cum suo interno est quod hic dicitur `pater', et externum absque interno quod `fratres'; inde sequitur {3} quod `inviderunt ei fratres ejus,' et `pater ejus custodivit verbum', et per illa {4} significatur aversio illorum qui in externo absque interno sunt, et (o)per haec quod usque veritas maneret in religioso eorum; [2] se habet hoc sicut in Ecclesia Christiana; qui ibi in externo sunt absque interno, in Sacra Cena edunt panem et bibunt vinum, et nihil illud cogitant quam quod faciendum quia mandatum et ab Ecclesia receptum, et quidam eorum credunt quod panis sanctis sit et vinum sanctum, non autem [quod] in pane et vino sanctum ex eo quod `panis' sit sanctum amoris et charitatis in caelo, et quod `vinum' sit sanctum charitatis et fidei ibi, n. 3464, 3735; at qui in cultu externo sunt et simul in interno, ii non adorant panem et vinum, sed Dominum Quem repraesentant, ex Quo sanctum {5} amoris, charitatis et fidei, et hoc non ex doctrina sed ex amore, charitate et fide appropriatis vitae. @1 et I$ @2 in$ @3 A d dicitur, i sequitur. This suggests that sequitur is not used in a causal sense, but merely implies succession, i.e., `hence there follows'.$ @4 per quae$ @5 factum I$