4963# “约瑟”象征由理性而来的属天之属灵，这可以从“约瑟”所代表的含义看出，即象征由理性而来的属天之属灵的人（参4286号）。在这里，因为论及主，所以“约瑟”代表主的内在之人。
每一个人生来都有外在和内在。外在是人用肉眼可以看到的部分，人借此与他人交往，并在其中进行属于自然界的活动；内在则是肉眼看不到的部分，人借此与灵界和天使交往，并在其中进行属于灵界的活动。每个人之所以有内在和外在，正是为了使天堂能够通过人而与世界相结合。
天堂通过人的内在流入外在，由此能够感知世界的事物；而人处于世界中的外在，也能因此感知天堂的事物。人之所以如此被造，就是为了实现这种结合。
【2】主在他的人性中，同样具有外在与内在，因为他选择像其他人一样诞生。他的外在之人由“雅各”，后来由“以色列”所代表；他的内在之人则由“约瑟”所代表。这里所说的主的内在之人，也就是所谓由理性而来的属天之属灵，即主作为人的内在，就是由理性而来的属天之属灵。关于这一点及其荣耀，本章以及后续有关约瑟的内容的内义中都有论述。至于由理性而来的属天之属灵的含义，已在第4286节、4585节、4592节、4594节详细解释过，即它高于由自然而来的属天之属灵，后者由“以色列”所代表。
【3】主确实像其他人一样诞生；但众所周知，人出生时既承受了父亲的，也承受了母亲的本性，其中最内在的来自父亲，而包裹最内在的外在部分则来自母亲，这两者，即从父亲和母亲承受的，都带有遗传的恶。然而主的情况则不同：他从母亲所承受的，同样具有像其他人一样的遗传性，但他从父亲——即耶和华——所承受的，却是神性的。因此，主的内在之人并不等同于其他人的内在之人，因为他的最内在本性就是耶和华。因此，这中间的本性被称为来自理性的属天之属灵。关于这一点，后文将借主的神圣怜悯作进一步阐述。
4963.“约瑟”表来自理性层的属灵层的属天层。这从“约瑟”的代表清楚可知，“约瑟”是指来自理性层的属天-属灵人（4286节）。由于此处所论述的主题是主，故约瑟代表主的内在人。凡生而为人的人既是外在的，也是内在的。他的外在人就是那能用眼睛看到的，他凭这外在人与其他人来往，所行的适合自然界。而内在人是那不能用眼睛看到的，人凭这内在人与灵人并天使来往，所行的适合灵界。人人都有一个内在和一个外在，也就是有一个内在人和一个外在人，以便天堂能通过人与世界联结。因为天堂经由内在人流入外在人，并凭这流注获得对存在于世界之物的觉知；而存在于世界的外在人同样凭这流注获得对存在于天堂之物的觉知。人正是为这个目的而如此被造的。
主的人身也一个外在和一个内在，因为祂乐意像其他人那样出生。外在，也就是祂的外在人由“约瑟”来代表，后来由“以色列”来代表；而祂的内在人由“约瑟”来代表。这内在人就被称为来自理性层的属天-属灵人；或也可说，主的内在，也就是人身，是来自理性层的属灵层的属天层。论述约瑟的本章和接下来的几章在内义上就论述了该层，以及对它的荣耀。不过，前面（4286，4585，4592，4594节）早已解释了何为来自理性层的属灵层的属天层，即：它在来自属世层的属灵层的属天层之上，该层由“以色列”来代表。
事实上，主像其他人那样出生。但众所周知，凡生而为人的人都从父母那样获得自己的组成成分，他从父亲那里拥有其至内层，但从母亲那里拥有其外层，也就是包括这至内层的事物。也就是说，无论他从父亲那里所得来之物，还是从母亲那里所得来之物，都因遗传的邪恶而遭到玷污。但主的情况不是这样：祂从母亲那里所得来之物同样有诸如存在于其他任何人里面的那种遗传性在里面；但祂从父亲，也就是耶和华那里所得来之物却是神性。所以，主的内在人不像其他任何人的内在人；因为祂的至内层是耶和华。因此，这就是那居间层，被称为来自理性层的属灵层的属天层。对此，蒙主的神性怜悯，下文会有详述。
Potts(1905-1910) 4963
4963. And Joseph. That this signifies the celestial of the spiritual from the rational, is evident from the representation of Joseph, as being the celestial spiritual man that is from the rational (n. 4286); here therefore, because it treats of the Lord, Joseph represents the Lord's internal man. Everyone who is born a man is external and internal; his external is that which is seen with the eyes, and by which he is in company with men, and by which the things proper to the natural world are done; and the internal is that which is not seen with the eyes, and by which man is in company with spirits and angels, and by which the things proper to the spiritual world are done. The reason why every man has an internal and an external, or is an internal and an external man, is that through man there may be a conjunction of heaven with the world; for heaven flows in through the internal man into the external, and thereby perceives what is in the world; and the external man which is in the world thence perceives what is in heaven. It is to this end that man has been so created. [2] In respect to His Human the Lord also had an external and an internal, because it pleased Him to be born like other men. The external (that is, His external man) was represented by Jacob, and afterward by Israel; but His internal man is represented by Joseph. This internal man is what is called the celestial spiritual from the rational; or what is the same thing, the Lord's internal, which was human, was the celestial of the spiritual from the rational. This, and the glorification of it, are treated of in the internal sense of this and the following chapters wherein Joseph is treated of. But what the celestial of the spiritual from the rational is has been explained above (n. 4286, 4585, 4592, 4594), namely, that it is above the celestial of the spiritual from the natural, which is represented by Israel. [3] The Lord was indeed born as are other men, but it is known that he who is born a man derives what is his from both the father and the mother, and that he has his inmost from the father, but his exteriors (that is, the things which clothe this inmost) from the mother. Both that which he derives from the father, and that which he derives from the mother, are defiled with hereditary evil. But it was different with the Lord: that which He derived from the mother in like manner had in it an heredity such as is that of any other man; but that which He derived from the Father, who was Jehovah, was Divine. For this reason the Lord's internal man was not like the internal of another man; for His inmost was Jehovah. This is therefore the intermediate which is called the celestial of the spiritual from the rational. But concerning this, of the Lord's Divine mercy more will be said in the following pages.
Elliott(1983-1999) 4963
4963. 'And Joseph' means the celestial of the spiritual from the rational. This is clear from the representation of 'Joseph' as the celestial-spiritual man that comes from the rational, dealt with in 4286. Here therefore, since the Lord is the subject, the Lord's Internal Man is represented by him. Everyone born a human being is external and internal. His external man is that which is seen with the eyes; it is that which enables him to live in association with other people and enables him to carry out what belongs properly to the natural world. But the internal man is one that is not seen with the eyes; it is what enables a person to live in association with spirits and angels and to carry through what belongs properly to the spiritual world. Everyone has an internal and an external, that is, the internal man and the external man exist, to the end that through man heaven may be joined to the world. For heaven flows by way of the internal man into the external and from that influx gains a perception of what exists in the world, while the external man in the world gains from the same influx a perception of what exists in heaven. It is to this end that the human being has been created the way he has.
[2] The Lord's Human too had an External and an Internal because it pleased Him to be born like any other human being. The External, or His External Man, has been represented by 'Jacob' and after that by 'Israel', but His Internal Man is represented by 'Joseph'. The latter - the Internal Man - is what is called the celestial-spiritual man from the rational; or what amounts to the same, the Lord's Internal, which was the Human, was the celestial of the spiritual from the rational. This, and the glorification of it, are dealt with in the internal sense of the present chapter and those that follow it in which Joseph is the subject. What the celestial of the spiritual from the rational is has been explained already in 4286, 4585, 4592, 4594, namely that which comes above the celestial of the spiritual from the natural, represented by 'Israel'.
[3] The Lord was indeed born like any other human being. But it is well known that everyone who is born depends for his make-up on both his father and his mother; also that he derives his inmost self from his father, but his more external aspects, or those which clothe his inmost self, from his mother. That is to say, both what he derives from his father and what he derives from his mother are defiled with hereditary evil. But in the Lord's case it was different. That which He derived from His mother possessed a hereditary nature essentially the same as that existing in any other human being; but what He derived from His Father, who was Jehovah, was Divine. Consequently the Lord's Internal Man was unlike the internal of any other human being, for His Inmost Self was Jehovah. Being intermediate this is therefore called the celestial of the spiritual from the rational. But in the Lord's Divine mercy more will be said about this later on.
Latin(1748-1756) 4963
4963. `Et Josephus': quod significet caeleste spiritualis ex rationali, constat a repraesentatione `Josephi' quod sit caelestis spiritualis homo qui ex rationali, de qua n. 4286; hic itaque quia agitur de Domino, repraesentatur per illum Internus Homo Domini:unusquisque {1} qui nascitur homo, est externus et internus;
externus ejus est qui oculis conspicitur et per quem in consortio est cum hominibus et per quem aguntur illa quae propria mundi naturalis sunt; internus autem est qui non oculis conspicitur et per quem homo in consortio est cum spiritibus et angelis et per quem peraguntur illa quae propria mundi spiritualis sunt; quod unusquisque homo internum et externum habeat, seu homo internus et externus sit, est ut per hominem conjunctio caeli sit cum mundo;
influit enim caelum per internum hominem in externum et inde percipit quid in mundo, et homo externus qui in mundo est, inde percipit quid in caelo; homo ut talis sit, ita creatus est. [2] Dominus etiam quoad Humanum Suum, Externum et Internum habuit quia placuit Ipsi nasci sicut alius homo; Externum seu Externus Ipsius Homo repraesentatus est per `Jacobum' et postea per `Israelem', Internus autem Homo repraesentatur per `Josephum'; hic seu Internus Homo est qui vocatur caelestis spiritualis ex rationali, seu quod idem, Internum Domini quod Humanum fuit, {2} caeleste spiritualis ex rationali; de hoc et de ejus glorificatione agitur in sensu interno in hoc capite et in sequentibus ubi de Josepho: quid autem caeleste spiritualis e rationali sit, prius n. 4286, 4585, 4592, 4594, explicatum est, quod nempe sit supra caeleste spiritualis e naturali quod per Israelem repraesentatur. [3] Dominus quidem natus est sicut alius homo; sed notum est quod homo qui nascitur, trahat suum tam ex patre quam ex matre, et quod intimum suum ex patre, {3} at exteriora, seu quae intimum illud investiunt, a matre, utrumque nempe quod a patre et {4} matre trahit: est conspurcatum malo hereditario; aliter vero apud Dominum: quod a matre traxit, hoc similiter in se habuit hereditarium quale alii homini, sed quod a Patre, Qui fuit Jehovah, hoc fuit Divinum; inde est quod Internus Homo Domini non similis fuerit interno alius hominis, Intimum enim Ipsius fuit Jehovah; hoc itaque intermedium est quod vocatur caeleste spiritualis e rationali. Sed de hoc in sequentibus, ex Divina Domini Misericordia, plura dicentur. @1 i enim$ @2 i erat$ @3 et$ @4 i a$