5962.“于是约瑟打发他弟兄们走，他们就离开”表隐藏。这从“打发走”和“走”或“离开”的含义清楚可知：“打发走”是指把他们从他自己那里移除；“走”或“离开”是指生活、更远地生活，以及离开或离弃（参看3335，3416，3690，4882，5493，5696节），因此它表示被隐藏。现在论述的是从内在属天层那里移除，因而是它的隐藏，这一事实从接下来内义上的事明显可知。
人若不知道天上的灵人和天使的生活状态是何性质，就不可能知道为何现在要论述真理与良善的隐藏，因为就在之前他们还处于真理与良善之光。在天上，该状态是这样：灵人和天使会经历早晨、中午和晚上，以及黎明和又一个早晨，以此类推。当主同在，并以明显的幸福赐福给他们时，就是他们的早晨；这时他们享有对良善的觉知。当他们住在真理之光中时，就是他们的中午；当真理从他们那里移除时，就是他们的晚上；在这种情况下，在他们看来，主似乎更加遥远，并向他们隐藏。在天上的所有人都会经历并经受这些交替状态；否则，就无法不断得以完善。事实上，这些交替状态会为他们建立对照关系；他们通过这些对照获得更完美的觉知；事实上，通过这些对照，他们就知道什么东西并不构成幸福，因为通过对照，他们知道什么不是善的，什么不是真的。
令人惊讶并且理所当然的是，没有哪两个人的状态是一模一样的，直到永远；也没有哪两个灵人或天使所经历的状态是一模一样的，因为就良善与真理而言，没有哪两个灵人或天使是一模一样的。甚至没有哪两个人的脸是一模一样的。然而，主却使这些不同的个体构成一个统一的整体。一般的规则是：凡具有某种品质的整体都是由不同部分构成的；这些不同部分仿佛通过彼此的和谐一致被带入这样的一致状态：它们都呈现为一个统一的整体。在天上，如此形成的统一整体，或说统一的过程通过爱与仁实现（参看3241，3267，3744，3745，3986，4005，4149，4598节）。
在圣言中，“约瑟打发他弟兄们走，他们就离开”所表示的这种隐藏就被称为“晚上”；在天使中间，当他们不再发觉主的同在时，晚上就来临。因为天堂拥有对主同的持续觉知；但当天使处于非觉知的状态时，他们就不再像之前那样感受到对良善的情感，也看不见真理。这令他们愁烦，不过此后不久，黎明就会来临，因而早晨到来。
Potts(1905-1910) 5962
5962. And he sent his brethren away, and they departed. That this signifies concealment, is evident from the signification of "sending away," as being to remove from himself, consequently to be no more present with them as before; and from the signification of "going" or "departing," as being to live, also to live more remotely, and also to leave (see n. 3335, 3416, 3690, 4882, 5493, 5696); thus it denotes to be concealed. That removal from the internal celestial and thus the concealment of it, is now treated of, is evident from the things which follow in their internal sense. [2] He who does not know how the case is with the state of life of spirits, and of the angels in the heavens, cannot know why the concealment of truth and of good should now be treated of, seeing that just before they had been in the light of these. In heaven this state is that spirits and angels have their morning, midday, and evening, also twilight, and again morning, and so on. It is their morning when the Lord is present and blesses them with manifest happiness: they are then in the perception of good. It is their midday when they are in the light of truths; and it is their evening when they are removed therefrom, and then it appears to them that the Lord is more remote and is hidden from them. All who are in heaven undergo and pass through these alternations, and cannot otherwise be continually perfected, for thereby they have relatives, and from the relatives a more perfect conception, since they thereby know what is not happy, because they thereby know what is not good and what is not true. [3] It is worthy of admiration that to eternity one state is never exactly like another, and also that one spirit and angel does not pass through the like changes of state as another, for the reason that one is not exactly like another in respect to good and truth; just as neither is one man exactly like another in the face. Nevertheless out of these varieties the Lord makes a one. It is a general canon that everyone that has any quality comes forth from various things which are reduced into such unanimity that by agreement of harmony they all appear as a one. In the heavens the unity thus formed, or union, is effected through love and charity (see also n. 3241, 3267, 3744, 3745, 3986, 4005, 4149, 4598). [4] The concealment which is signified by "Joseph's sending his brethren away and their departing," is called in the Word "evening," and occurs with the angels at the times when they do not perceive the Lord to be present; for there is in heaven a continual perception of the Lord. When they are in a state of non-perception they are not then affected with good, neither do they see truth, as before; this troubles them, but shortly afterward the dawn comes, and so the morning.
Elliott(1983-1999) 5962
5962. 'And he sent his brothers away, and they went' means a concealment from view. This is clear from the meaning of 'sending away as removing them from himself, consequently his ceasing for that reason to be present with them any longer; and from the meaning of 'going' or going away as living, also living further away from, and abandoning too, dealt with in 3335, 3416, 3690, 4882, 5493, 5696, thus becoming concealed from view. The fact that a removal from the internal celestial and so a concealment of it is referred to now is clear from what follows in the internal sense.
[2] Anyone who does not know the nature of the state of life experienced by spirits and angels in heaven cannot know why a concealment of truth and good is referred to now, when immediately before this they had had the light of truth and good shining on them. The heavenly state is such that spirits and angels pass through morning, midday, and evening, also twilight and morning again, and so on. For them it is morning when the Lord is present, blessing them with evident happiness; and at this time they enjoy a perception of good. Midday has come when they dwell in the light of truths; and it is evening when they are removed from them, in which case the Lord seems to them to be more remote and to be concealed from them. All in heaven undergo and pass through these alternating states; without them they cannot be led to ever greater perfection. For those alternating states establish contrasts for them, and from those contrasts they gain more perfect perception, for from those contrasts they know what does not constitute happiness since they know from them what is not good and what is not true.
[3] It is astonishing, and rightly so, that one state never is or ever will be exactly like another, also that one spirit or angel does not pass through changes of state that are the same as those of another, for the reason that with respect to good and truth one spirit or angel is not exactly like another, even as no one person's face is identical to another's. Even so the Lord makes a unified whole out of those varying individuals. It is a general rule that every whole which has any specific character is made up of varying parts which are brought, as if through agreement and harmony with one another, into such a state of unanimity that they all present themselves as a unified whole. In heaven the unified whole which results or rather the process of being unified is effected by means of love and charity; see also 3241, 3267, 3744, 3745, 3986, 4005, 4149, 5598. In the Word the concealment meant by 'Joseph sent away his brothers, and they went' is called evening, which among the angels has come when they do not perceive that the Lord is present. For heaven possesses a constant perception of the Lord's presence; but when angels pass through a state in which they lack that perception they do not, as before, feel an affection for good or see truth. This causes them distress, but shortly after that, twilight comes, and so morning.
Latin(1748-1756) 5962
5962. `Et dimisit fratres suos et iverunt': quod significet occultationem, constat ex significatione `dimittere' quod sit removere a se, consequenter non magis sic praesens esse apud illos; et a significatione `ire' seu abire quod sit vivere, tum vivere remotius, ut et relinquere, de qua n. 3335, 3416, 3690, 4882, 5493, (x)5696, ita est occultari. Quod nunc de remotione a caelesti interno, et sic de ejus occultatione, agatur, constat a sequentibus in sensu interno. [2] Qui non scit quomodo se habet cum statu vitae spirituum et angelorum in caelis, nec scire potest cur nunc agatur de occultatione (m)veri et boni, cum mox prius {1}fuerant in luce eorum; status ille in caelo est quod spiritibus et angelis sint mane, meridies et vespera, tum diluculum, et iterum mane, et sic porro; mane eorum est cum Dominus praesens est et illos manifesta felicitate beat, (t)sunt tunc in perceptione boni; meridies est cum in luce veritatum sunt; et vespera cum ab illis removentur, tunc apparet illis quod Dominus remotior sit et ab illis occultatus; has vices omnes qui in caelo subeunt et percurrunt, aliter non possunt continue perfici; inde enim illis relativa, et a relativis perfectior perceptio, quoniam inde sciunt quid non felix, {2}quia inde sciunt {3}quid non bonum, et quid non verum. [3] {4} Quod admiratione dignum, est quod nusquam unus status {5}sit prorsus similis alteri in aeternum; tum quod unus spiritus et angelus non similes status mutationes percurrat ac alter, ex causa quia {6}unus non est alteri prorsus similis quoad bonum et verum, sicut nec unus homo alteri quoad faciem; sed usque Dominus ex variis illis unum facit; canon {7} communis est quod omne unum, in quo aliquid quale, ex variis existat, quae in unanimum tale {8}ut per harmoniae consensum rediguntur, ut appareant omnes sicut unum; {9}unum inde seu unio in caelis fit {10}per amorem et charitatem; videatur etiam n. 3241, 3267, 3744, 3745, 3986, 4005, 4149, (x)5598. [4] Occultatio quae significatur per quod `Joseph dimisit fratres suos, et iverunt', in Verbo vocatur vespera, quae tunc est apud angelos cum non percipiunt Dominum praesentem, est enim in caelo continua perceptio {11} Domini; cum in {12} statu non perceptionis sunt, tunc non afficiuntur bono nec vident verum ut prius; hoc angit illos, at brevi post venit diluculum, et sic mane. @1 actum est de manifestatione;(n) status vitae spirituum et angelorum in caelo, est quod illis$ @2 tum quoque$ @3 quod I$ @4 i et$ @5 est$ @6 nec unus$ @7 i enim$ @8 redactis$ @9 unanimum per quod$ @10 A alters to amor et charitas$ @11 i praesentiae$ @12 i illo$