5102.“说，他们今日为什么面带愁容呢”表是什么样的情感导致这种悲伤。这从“面”的含义清楚可知，“面”是指内层（参看358，1999，2434，3527，4066，4796，4797节），因而是指情感。因为人的思维所源自的内层，也就是里面的事物，就是他的情感；这些情感因属于他的爱，故本质上是他的生命。众所周知，情感会表现在那些处于纯真状态之人的脸上；当这些情感表现出来时，思维总体上也会表现出来，因为人的思维是他们的情感所取的形式。因此，就其本身而言，脸无非是代表内层的形像。
天使从不以任何其它方式来看待脸，因为天使不看人的脸所取的物质形式，只看它所取的属灵形式；也就是说，他们看的是他的情感和源于这些情感的思维所表现的形式。这些才是那构成人之脸的，或说是人脸的基本成分，这从以下事实可知：当丧失思维和情感时，脸就完全死了，脸从它们拥有生命，由于它们而拥有令人愉悦的容貌。约瑟的话，即“他们今日为什么面带愁容呢”就表示表达某种情感的悲伤，或产生悲伤的情感。
Potts(1905-1910) 5102
5102. Saying, Wherefore are your faces evil today? That this signifies from what affection was this sadness, is evident from the signification of "faces," as being the interiors (see n. 358, 1999, 2434, 3527, 4066, 4796, 4797), thus the affections. For the interiors of man from which come the thoughts which are also interiors, are the affections; because as these are of his love, they are of his life. It is known that with those who are in innocence the affections are presented visibly in the face; and as the affections are so presented, so also are the thoughts in general, for these are the forms of the affections. Hence regarded in itself the face is nothing else than a representative image of the interiors. To the angels all faces appear thus, and not otherwise; for the angels do not see the faces of men in their material form, but in their spiritual form, that is, in the form which the affections and the derivative thoughts present. These are what make the very face of man, as may be known from the fact that when the face is deprived of them it is a mere dead thing, and that the face has life from them, and is pleasing according to them. The sadness of the affection, or "from what affection is it," is signified by his saying, "Wherefore are your faces evil today?"
Elliott(1983-1999) 5102
5102. 'Saying, Why are your faces sad today?' means, What affection gives rise to this sadness? This is clear from the meaning of 'faces' as the things that are within, dealt with in 358, 1999, 2434, 3527, 4066, 4796, 4797, and so as the affections, for a person's interiors from which his thoughts spring - which are also things that are within - are his affections; and being aspects of his love, these affections are essentially his life. It is well known that the affections reveal themselves in the faces of those who are in a state of innocence; and when those affections reveal themselves, so too does a general impression of their thoughts, for people's thoughts are the forms their affections take. Regarded in itself therefore the face is nothing else than an image representing the things that are within.
[2] No face is looked at by the angels in any other way, for angels do not see the material but the spiritual form that a person's face takes; that is, they see the form presented by his affections and the thoughts springing from those affections. These are the essential components of the human face, as anyone may recognize from the fact that when bereft of thought and affections the face is completely dead, and that the face is enlivened by them and owes its pleasing looks to them. The sadness expressing some affection, or an affection which gives rise to sadness, is meant by Joseph's words, Why are your faces sad today?
Latin(1748-1756) 5102
5102. `Dicendo, Quare facies vestrae malae hodie?': quod significet ex qua affectione tristitia, constat ex significatione `facierum' quod sint interiora, de qua n. 358, 1999, 2434, 3527, 4066, 4796, 4797, ita affectiones, nam interiora hominis ex quibus cogitationes quae etiam sunt interiora, sunt affectiones, hae enim {1} quia sunt amoris, sunt ejus vitae; notum {2} est quod affectiones conspicuae sistantur in facie apud illos qui in innocentia sunt, et cum affectiones, etiam cogitationes in communi, nam hae sunt formae affectionum; inde facies in se spectata (o)non aliud est (o)quam interiorum imago repraesentativa; omnes facies non aliter apparent angelis, angeli enim {3} non vident facies hominis in forma materiali sed in forma spirituali, hoc est, in forma quam affectiones {4} et inde cogitationes sistunt, (t)hae quoque sunt quae faciunt ipsam faciem apud hominem, quod sciri potest ex eo quod facies illis privata sit nihil nisi quam mortuum quid, et quod facies vivat ex illis, et placeat secundum illas {5}: tristitia affectionis seu {6}ex qua affectione, significatur per quod dixerit `cur facies vestrae malae (o)hodie?'@1 nam hae$ @2 i enim$ @3 nam angeli$ @4 i ibi$ @5 A is obscure but appears to be illis enim privata facies est ligni aut lapidis instar mortua at secundum illas homo placet. Except for first three lines this number is a mass of alterations.$ @6 i tristitia$