5816.“你们就不得再见我的面”表在这种情况下将没有怜悯，也没有与属世层中的真理的联结。这从“面”的含义清楚可知，“面”在论及主时，是指怜悯（222，223，5585节），因而“不得再见面”是指没有怜悯（5585，5592节）；没有怜悯，就没有任何联结，因为没有爱，也就是属灵的联结。神性之爱关系到被如此大的苦难重重包围的人类时，被称为“怜悯”。之所以没有与属世层中的真理的联结，是因为雅各的儿子们（此处这些话就对他们说的），代表属世层中的真理（5403，5419，5427，5458，5512节）。
至于将没有怜悯，也没有与属世层中的真理的联结，除非便雅悯所代表的真理顺服于“约瑟”所代表的内在良善，情况是这样：使得一个人成为一个教会的真理是源于良善的真理；因为当人处于良善时，他从良善看见并觉知真理，从而相信它们的确是真理；但他若未处于良善，则根本不可能做到。这良善就像一团小火焰，发光并提供照明，从而能使人看见、觉知并相信真理。事实上，对源于良善的真理的情感将内视引向这些真理，使其从世俗和肉体事物中退出，因为这些事物将真理笼罩在黑暗中。这就是“便雅悯”在此所代表的那种真理，就是教会所拥有的唯一真理（5806节），也就是能使一个人成为一个教会的唯一真理。但这真理必须完全顺服于“约瑟”所代表的内在良善；因为主经由内在良善流入，将生命赋予下面的真理；因而也赋予这源于来自“以色列”所代表的属世层（参看4286，4598节）的属灵良善的真理。
由此也明显可知，与下面真理的联结通过这真理得以实现。事实上，除非这真理顺服于内在良善，以使它能接受进入它自己的良善之流注，否则，经由内在良善从主不断流入的怜悯就不会被接受，因为居间层不存在。如果怜悯不被接受，就不会有联结。这些就是“你们最小的兄弟若不与你们一同下来，你们就不得再见我的面”所表示的。
Potts(1905-1910) 5816
5816. Ye shall see my faces no more. That this signifies that there will be no mercy and no conjunction with the truths in the natural, is evident from the signification of the "face," when predicated of the Lord, as being mercy (n. 222, 223, 5585); and therefore "not to see the faces" is that there is no mercy (n. 5585, 5592); and when there is no mercy, there is also no conjunction, for there is no love, which is spiritual conjunction. The Divine love is called "mercy" in respect to the human race, beset with miseries so great. That there would be no conjunction with the truths in the natural, is because by the sons of Jacob, to whom these words were said, are represented truths in the natural (n. 5403, 5419, 5427, 5458, 5512). [2] As to there being no mercy and no conjunction with the truths in the natural, unless the truth which is represented by Benjamin be subject to the internal good which is "Joseph," the case is this. The truth which makes man to be the church is the truth which is from good; for when man is in good then from good he sees truths and perceives them, and thus believes that they are truths; but not at all if he is not in good. Good is like a little flame which gives light and illumines, and causes man to see, perceive, and believe truths. For the affection of truth from good determines the internal sight thither, and withdraws the sight from worldly and bodily things, which induce darkness. Such is the truth which Benjamin here represents. That this is the only truth of the church may be seen above (n. 5806), that is, it is the only truth which makes man to be the church. But this truth must be altogether subject to the internal good which is represented by Joseph; for the Lord flows in through internal good, and gives life to the truths which are below; thus also to this truth which is from spiritual good from the natural, which is represented by Israel (see n. 4286, 4598). [3] From these things it is also plain that conjunction takes place by means of this truth with the truths which are below; for unless this truth were subject to internal good, so that it had therefrom an influx of good into itself, there would be no reception of the mercy which continually flows in from the Lord through internal good, for there would be no intermediate. And if there were no reception of mercy, there would be no conjunction. This is what is signified by "if your youngest brother come not down with you, ye shall see my faces no more."
Elliott(1983-1999) 5816
5816. 'You will not see my face again' means that in this case no mercy will be at hand and there is no joining to truths in the natural. This is clear from the meaning of 'face', when it has reference to the Lord, as mercy, dealt with in 222, 223, 5585, which being so 'not seeing his face' means that no mercy is at hand, 5585, 5592. And when no mercy is at hand, neither is there any joining together, since no love, which is a spiritual joining together, is present. Divine love is called mercy (misericordia) as it relates to the human race in so much misery (miseriae). The reason why there is no joining to truths in the natural is that Jacob's sons, to whom the words used here were addressed, represent the truths in the natural, 5403, 5419, 5427, 5458, 5512.
[2] With regard to no mercy being at hand and to there being no joining to truths in the natural Unless the truth represented by 'Benjamin' was made subject to the internal good represented by 'Joseph', the situation is this: The truth which enables a person to be a Church is that truth which springs from good; for when a person is governed by good, it is from good that he sees truths, perceives them, and so believes that they are indeed truths, which no one can possibly do unless he is governed by good. That good is like a little flame which sheds light and provides illumination, and so enables a person to see, perceive, and believe truths. For an affection for truth springing from good directs the internal sight towards those truths and away from matters of a worldly and bodily nature which envelop them in darkness. This is the kind of truth that 'Benjamin' represents here - the one and only truth the Church possesses, see 5806, which is to say the one and only truth that enables a person to be a Church. But this truth must be entirely subject to the internal good represented by 'Joseph'; for the Lord flows in by way of internal good and imparts life to the truths below, thus also to this truth that springs from spiritual good from the natural, represented by 'Israel', 4286, 4598.
[3] From all this it is also evident that it is by means of this truth that the joining together with the truths below it is effected. For if this truth did not exist subject to internal good, enabling it to receive an influx of good into itself, mercy which flows in constantly from the Lord by way of internal good would not be received since no intermediary would be present. And if that mercy were not received, neither would there be any joining together. These are the considerations meant by 'if your youngest brother does not come down with you, you will not see my face again'.
Latin(1748-1756) 5816
5816. `Non addetis videre facies meas': quod significet quod sic nulla misericordia et conjunctio cum veris in naturali, constat ex significatione `faciei' cum praedicatur de Domino, quod sit misericordia, de qua n. 222, 223, 5585; inde `non videre facies' est quod nulla misericordia, n. 5585, 5592, et cum nulla misericordia, etiam nulla est conjunctio; est enim nullus amor, qui est conjunctio spiritualis; amor Divinus vocatur misericordia respective ad genus humanum in tantis miseriis constitutum; quod nulla conjunctio cum veris in naturali, est quia per `filios Jacobi, ad quos illa verba dicta sunt {1}, vera in naturali repraesentantur, n. 5403, 5419, 5427, 5458, 5512. [2] Cum hoc quod nulla misericordia et conjunctio cum veris in naturali, nisi verum quod per `Benjaminem' repraesentatur, subjiceretur bono interno quod `Josephus', ita se habet: verum quod facit ut homo sit Ecclesia, est id verum quod ex bono; cum enim homo in bono est, tunc ex bono videt vera, et percipit illa, et sic credit quod vera sint, nusquam autem si homo non in bono est; bonum est sicut flammula quae dat lucem et illuminat, et facit ut homo vera videat, percipiat et credat; {2} affectio enim veri ex bono determinat visum internum illuc, et abstrahit illum a mundanis et corporeis quae tenebras obducunt; tale verum est quod hic `Benjamin' repraesentat; quod id verum unicum Ecclesiae sit, videatur n. 5806, {3}hoc est, unicum quod facit ut homo sit Ecclesia; sed hoc verum omnino subjectum erit bono interno quod repraesentatur per `Josephum'; per bonum internum enim influit Dominus et dat veris quae infra, vitam, ita quoque huic vero quod est ex bono spirituali e naturali, quod repraesentatur per `Israelem', n. 4286, 4598; [3] ex his quoque patet quod conjunctio fiat per hoc verum cum veris quae infra; nam {4} nisi hoc verum {5}subjectum foret bono interno, ut inde habeat influxum boni in se, {6}nulla foret receptio misericordiae quae continue a Domino (x)per bonum internum influit,{7} (x)nullum enim esset medium; et si nulla receptio misericordiae, etiam nulla conjunctio foret; haec sunt quae significantur per `si non descendat frater {8}vester minimus cum {9}vobis, non addetis videre facies meas'. @1 i ad filios Jacobi per quos$ @2 i est with comma after bono$ @3 consequenter$ @4 i in vera quae non ex bono, non potest Dominus influere, influit enim per bonum in vera, inde constare potest, quod$ @5 subjiceretur$ @6 i quod$ @7 i foret,$ @8 noster I$ @9 nobis I$