5307.“像这样的人，有神的灵在他里头，我们岂能找得着呢”表关于含有从内在所得来的良善之真理，因而关于属灵层的属天层的流注。这从“人”和“神的灵”的含义清楚可知：“人”是指真理（参看3134，3309，3459节）；“神的灵”是指从内在，因而从神性所得来的良善。事实上，“神的灵”表示从神性，因而从良善本身发出之物，因为神性是良善本身或绝对的良善。从它发出之物就是含有良善的真理，这真理就圣言中“神的灵”所表示的。因为灵本身不会发出，只有含有良善的真理，即神圣真理才能发出。灵是工具，真理通过它呈现出来。这含有良善的真理就是此处“约瑟”所代表的属灵层的属天层。
在教会，众所周知，“约瑟”在灵义上是指主，所以主被称为“天上的约瑟”。但没有人知道“约瑟”代表主的哪一方面。因为亚伯拉罕、以撒和雅各都代表主，摩西、以利亚、亚伦和大卫，以及圣言中的其他人也代表主。但每个人代表主的方式都不同于其他人。亚伯拉罕代表主的神性本身，以撒代表主的神性理性层，雅各代表主的神性属世层，摩西代表圣言的律法和历史部分，以利亚代表圣言的先知部分，亚伦代表主的祭司职分，大卫代表主的王权。至于“约瑟”代表哪一方面，可参看前文（3969，4286，4585，4592，4594，4669，4723，4727，4963，5249节）。“约瑟”所代表的那一方面是“源于理性层的属灵层的属天层”。除这个词语外，没有其它词能表达它，因为属天层是从神性所得来的良善，属灵层是从这良善所得来的真理，因而是从主的神性人身所得来的良善之真理。这就是主在世时的样子。不过，一旦荣耀了祂自己，祂就跨越了它，甚至连祂的人身也变成绝对的神性良善，即神性良善本身，或耶和华。
关于这个奥秘，再没有比以下内容说得更详细的了：约瑟来到埃及，先是在护卫长波提乏家里服事，然后被关进看守所，之后成了治理埃及的总管，这是为了叫约瑟能代表主如何逐步将这人身在祂里面变成神性，这一切写在圣言中，以便圣言在内义上包含神性事物；内义主要为天使服务；与人类智慧相比无法理解、难以形容的天使智慧就在于这类事物；同时，这内义也服务于偏爱历史描述胜过任何其它描述，并在脑海里将这些历史描述翻天覆地的世人，而天使能通过从主而来的流注在自己里面察觉神性之物。
Potts(1905-1910) 5307
5307. Shall we find such a one as this, a man in whom is the spirit of God? That this signifies about the influx of truth in which is good from within, thus about the celestial of the spiritual, is evident from the signification of a "man," as being truth (see n. 3134, 3309, 3459); and from the signification of the "spirit of God," as being good from within, thus from the Divine. For the "spirit of God" denotes that which proceeds from the Divine, thus from good itself, because the Divine is good itself, and that which proceeds from it is truth in which is good, which is what is signified in the Word by the "spirit of God;" for the spirit itself does not go forth, but truth itself in which is good, or holy truth, the spirit being instrumental in bringing it forth. This truth in which is good is here the celestial of the spiritual, which is represented by Joseph. [2] It is known in the church that "Joseph" in the spiritual sense is the Lord, and therefore the Lord is called the "heavenly Joseph;" but it is not known what in the Lord Joseph represents. For the Lord is represented by Abraham, and also by Isaac, as well as by Jacob, and He is also represented by Moses and Elijah, by Aaron, by David, besides by many others in the Word, and yet not in the same way by one as by another. By Abraham the Lord is represented as to the Divine Itself, by Isaac as to the Divine rational, by Jacob as to the Divine natural, by Moses as to the law or historic Word, by Elijah as to the prophetic Word, by Aaron as to the priesthood, and by David as to the royalty. But what is represented by Joseph may be seen above (n. 3969, 4286, 4585, 4592, 4594, 4669, 4723, 4727, 4963, 5249). That which Joseph represents is called "the celestial of the spiritual from the natural," the only words by which it can be expressed. For the celestial is good from the Divine, and the spiritual is truth from that good, and thus is the truth of the good from His Divine Human. This the Lord was when He lived in the world; but when He had glorified Himself, He passed above it, and became the Divine good itself or Jehovah even as to the Human. [3] No more can be said in detail about this mystery, except that Joseph came to Egypt and first served in the house of Potiphar the prince of the guards and then was held in custody, but afterward became ruler over Egypt, in order that he might represent how the Lord progressively made the Human in Himself Divine, about which the Word was to be written, that it might contain Divine things in the internal sense; which sense was to be of service more especially to the angels (whose wisdom, which is incomprehensible and ineffable in comparison with human wisdom, consists in such things) and at the same time to men, who are especially fond of histories and revolve these in their minds, while the angels by influx from the Lord perceive in them what is Divine.
Elliott(1983-1999) 5307
5307. 'Shall we find a man like this, in whom is the spirit of God?' means regarding an influx of truth containing good received from within, and so containing the celestial of the spiritual. This is clear from the meaning of 'a man' as truth, dealt with in 3134, 3309, 3459, and from the meaning of 'the spirit of God' as good received from within, thus from the Divine. The spirit of God is that which goes forth from the Divine, and so from absolute good; for the Divine is absolute Good. That which goes forth from this is truth containing good, and it is this truth that is meant in the Word by 'the spirit of God'. Actually the spirit does not go forth, only truth containing good, which is holy truth. The spirit is the instrument by means of which it is brought forth. This truth containing good is the celestial of the spiritual, represented by 'Joseph'.
[2] Within the Church it is well known that in a spiritual sense 'Joseph' is the Lord, which also explains why the Lord is called the heavenly Joseph. But no one knows which aspect of the Lord is represented by 'Joseph'. For the Lord is represented by Abraham, also by Isaac, and by Jacob too. He is represented as well by Moses and Elijah, by Aaron, and also by David, in addition to many others in the Word. But each one nevertheless represents Him in a different way from any other. The aspect that Abraham represents is the Divine itself, 'Isaac' the Divine Rational, 'Jacob' the Divine Natural, 'Moses' the Law or historical part of the Word, 'Elijah' the prophetical part, 'Aaron' His priesthood, and 'David' His kingship. But what aspect is represented by 'Joseph' may be seen in 3969, 4286, 4585, 4592, 4594, 4669, 4723, 4727, 4963, 5249 - that aspect which 'Joseph' represents being the celestial of the spiritual deriving from the rational. No other description than this can be used, for the celestial is good received from the Divine, the spiritual is truth received from that good, making it the truth of good received from His Divine Human. This was what the Lord was when He lived in the world. But once He had glorified Himself, He rose up above it; even His Human was made absolute Divine Good, or Jehovah.
[3] Nothing more specific can be stated regarding this arcanum than the following: Joseph came to Egypt, where first of all he served in the house of Potiphar, the chief of the attendants, then was held in custody, and after that was made the governor over Egypt, so that the way might be represented in which the Lord by progressive stages made the Human within Himself Divine, and so that all this might be written about in a Word that would contain matters of a Divine nature in its internal sense. This sense was intended to serve angels primarily, whose wisdom - which is beyond understanding or description when compared with human wisdom - is concerned with such Divine matters. It was intended at the same time to serve men who prefer historical to any other descriptions, in which, as men turn such descriptions over in their minds, angels can perceive - through an influx from the Lord - the matters of a Divine nature.
Latin(1748-1756) 5307
5307. `Num inveniemus sicut hunc virum, in quo spiritus Dei?`: quod significet de influxu veri in quo bonum ab interiore, ita caeleste spiritualis, constat ex significatione `viri' quod sit verum, de qua n. 3134, 3309, 3459; et ex significatione `spiritus Dei' quod sit bonum ab interiore, ita a Divino; spiritus enim Dei est quod procedit a Divino, ita ab Ipso Bono, nam Divinum est Ipsum Bonum; quod ex eo procedit, est verum in quo bonum, et hoc est quod per `spiritum Dei' in Verbo significatur; ipse enim spiritus non procedit sed ipsum verum in quo bonum, seu sanctum verum; spiritus est instrumentale per quod producitur. Hoc verum in quo bonum, est {1} caeleste spiritualis quod per `Josephum' repraesentatur. [2] In Ecclesia notum est quod {2}Josephus in spirituali sensu {3}sit Dominus, quare etiam Dominus vocatur caelestis Josephus, sed non scitur quid Domini `Josephus' repraesentat; Dominus enim repraesentatur per Abrahamum, et quoque per {4}Jishakum, ut et per Jacobum; repraesentatur etiam per Mosen et {5}Eliam, perque Aharonem, et quoque' per Davidem, praeter per plures alios in Verbo, sed usque dissimiliter per unum quam per alterum; per `Abrahamum' repraesentatur Dominus quoad Ipsum Divinum, per `Jishakum' quoad Divinum Rationale, per `Jacobum' quoad Divinum Naturale, per `Mosen' quoad Legem seu Verbum historicum, per `Eliam' quoad Verbum propheticum, per `Aharonem' quoad sacerdotium{6}, et per `Davidem' quoad regium; quid autem per Josephum repraesentatur, videatur n. 3969, 4286, 4585, 4592, 4594, 4669, 4723, 4727, 4963, 5249; hoc quod `Josephus' repraesentat, vocatur caeleste spiritualis e {7}rationali; non alia voce id dari potest, caeleste enim est bonum ex Divino, spirituale est verum ex illo bono, ita est verum boni ex Divino Humano Ipsius; Hoc fuit Dominus cum vixit in mundo, at cum Se glorificavit, tunc transcendit supra illud, et factus est ipsum Divinum Bonum, seu Jehovah etiam quoad Humanum; [3] non plura dici possunt in specie de hoc arcano, solum quod Josephus ideo Aegyptum venerit, ac primum serviverit in domo Potipharis principis satellitum, et dein in custodia detentus, (e)ac postea factus dominator super Aegyptum, ut repraesentaret quomodo Dominus in Se Humanum progressive Divinum {8}fecit, {9}de quo conscriberetur Verbum quod Divina contineret in sensu interno, qui sensus imprimis inserviret angelis, quorum sapientia quae incomprehensibilis et ineffabilis {10}est respective ad sapientiam humanam, in talibus est, et simul inserviret hominibus qui historica amant prae reliquis, et talia tunc mente volvunt in quibus angeli Divina per influxum a Domino percipiunt. @1 I i haec, A o, T hic$ @2 per Josephum$ @3 intelligatur$ @4 Isacum$ @5 Aharonem et quoque per Eliam$ @6 i Ipsius$ @7 naturali I, but cf. 4585 fin, 4963, also 5086, 5095, 5805$ @8 A d fecit and i faceret. The insertion is indistinct; it was probably intended to express the futurity of this event, as compared with the Joseph story.$ @9 et de hoc ut$ @10 est after humanam$