5805. 'And his brother is dead' means that internal good does not exist. This is clear from the representation of 'Joseph' as the celestial of the spiritual, dealt with in 4592, 4963, 5249, 5307, 5331, 5332, thus internal good since this is the same as the celestial of the spiritual; and from the meaning of 'being dead' as existing no more, dealt with in 494. There is this difference between the representation of 'Joseph' as internal good and the representation of 'Israel' as spiritual good: 'Joseph' is internal good springing from the rational, whereas 'Israel' is internal good springing from the natural, see 4286. This difference is like that between celestial good, or the good which is that of the celestial Church, and spiritual good, or the good which is that of the spiritual Church. These two kinds of good have been dealt with quite often in what has gone before. It is the first kind of internal good - celestial good - that is said to be non-existent there, which is meant by 'his brother is dead'.

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.