4989.“说，你与我同寝吧”表它渴望结合。这从“与我同寝”的含义清楚可知，“与我同寝”是指结合，也就是此处“约瑟”所表属灵的属世良善与“他主的妻”所表非属灵的属世真理的结合；但这是一种非法结合。良善与真理，并真理与良善的结合在圣言中以婚姻来描述（参看2727-2759，3132，3665，4434，4837节）；因此，非法结合以妓女来描述。所以此处约瑟的主之妻想和约瑟同寝就描述了非属灵的属世真理与属灵的属世良善的这种结合，这些之间不可能有内在的结合，只能有外在的结合；就外在而言，它们看似结合，但实际上只有一种彼此联系而已。这也是为何经上说她拉住约瑟的衣裳，而约瑟把衣裳丢在妇人手里的原因；因为“衣裳”在内义上表示外在之物，这二者仅通过这外在之物看似结合，也就是说，它们只有一种彼此的联系而已，如下文（39:12，13）所看到的。
只要心智或思维专注于历史细节，就不可能明白这些含义；因为在这种情况下，所想到的无非是约瑟、波提乏的妻子，以及约瑟丢下自己衣裳后的逃离。但心智或思维若专注于约瑟、波提乏的妻子和衣裳所表示的那些事物，就会发觉此处描述的是某种属灵但非法的结合。只要相信，历史圣言之所以是神性，不是凭纯粹的历史，而是凭历史里面所包含的属灵和神性内容，心智或思维就能专注于属灵的含义。人若具有这种信仰，就会知道圣言的属灵和神性内容涉及主教会和国度的良善和真理，在至高意义上涉及主自己。当人进入来世（死后即发生）时，他若在那些被提入天堂的人之列，就会意识到他丝毫没有保留圣言所记载的历史细节，甚至完全不知道关于约瑟、亚伯拉罕、以撒和雅各的任何事，只知道他从圣言所学到，并运用于生活的属灵和神性事物。因此，这些就是圣言内在所包含的那类事物，也就是所谓圣言的内义。
Potts(1905-1910) 4989
4989. And she said, Lie with me. That this signifies that it desired conjunction, is evident from the signification of "lying with me," as being conjunction (that is, of good spiritual natural, which now is "Joseph," with truth natural not spiritual, which is his "lord's wife"), but unlawful conjunction. The conjunctions of good with truth, and of truth with good, are described in the Word by marriages (see n. 2727-2759, 3132, 3665, 4434, 4837); and hence unlawful conjunctions are described by harlotries. And so here the conjunction of truth natural not spiritual with good spiritual natural is described by his lord's wife being desirous to lie with Joseph. Between these no conjunction is possible in internals, but only in externals, in which there is an apparent conjunction, but it is only an affinity. For this reason also she caught him by his garment, and he left the garment in her hand; for by "garment" in the internal sense is signified what is external, by which there is an apparent conjunction, or by which there is an affinity, as will be seen below at verses 12, 13. [2] That these things are signified cannot be seen so long as the mind or thought is kept in the historicals; for then nothing is thought of but Joseph, Potiphar's wife, and the flight of Joseph when he had left his garment. But if the mind or thought were kept in those things which are signified by Joseph, by Potiphar's wife, and by a garment, it would then be perceived that some unlawful spiritual conjunction is here described; and the mind or thought can be kept in the things which are signified, provided it is believed that the historic Word is Divine, not from the mere history, but from the fact that within the history there is what is spiritual and Divine; and if this were believed, it would be known that the spiritual and Divine therein are concerning the good and truth of the Lord's church and kingdom, and in the supreme sense concerning the Lord Himself. When a man comes into the other life, as he does immediately after death, if he is one of those who are taken up into heaven, he will then know that he retains nothing of the historicals of the Word, and indeed knows nothing about Joseph, nor about Abraham, Isaac, and Jacob; but only about the spiritual and Divine things which he had learnt from the Word and had applied to his life. Such things therefore are what are inwardly contained in the Word, and are called its internal sense.
Elliott(1983-1999) 4989
4989. 'And said, Lie with me' means that it desired a joining together. This is clear from the meaning of 'lying with me' as a joining together, that is to say, of spiritual natural good, meant here by 'Joseph', and unspiritual natural truth, meant by 'his lord's wife'; but this would be an unlawful joining together. Joinings together of good and truth, and of truth and good, are described in the Word by means of marriages, see 2727-2759, 3132, 3665, 4434, 4837, and therefore unlawful joinings together are described by means of liaisons with prostitutes. Here therefore the joining of unspiritual natural truth to spiritual natural good is described by his lord's wife's wanting to lie with him. No joining together of these exists internally, only externally, where they appear to be joined together but in fact have no more than a mere association with each other. This also is the reason why it says that she took hold of him by his garment and that he left his garment in her hand; for in the internal sense 'a garment' means what is external, by means of which the two only appear to be joined, that is, they have no more than a mere association with each other, as will be seen below at verses 12, 13.
[2] These meanings cannot be seen as long as the mind or thought concentrates solely on the historical details, for in that case there is no thought of anything else than Joseph, Potiphar's wife, and Joseph's flight after leaving behind his garment. But if the mind or thought were to concentrate on what is meant spiritually by 'Joseph', 'Potiphar's wife', and the 'garment', it would be seen that some spiritual but unlawful joining together was also meant here. When this is so, the mind or thought is able to concentrate on what is meant spiritually, provided the belief is present that the historical Word is Divine not by virtue of the mere historical narrative but by virtue of what is spiritual and Divine contained within it. If a person possessed such a belief he would know that its spiritual and Divine content was concerned with the goodness and truth present in the Church and in the Lord's kingdom, and in the highest sense with the Lord Himself. When a person enters the next life, which happens immediately after death, if he is one of those who are being raised up to heaven he will come to realize that he retains none of the historical details recorded in the Word. He knows nothing whatever about Joseph, nor anything about Abraham, Isaac, and Jacob, but only about the spiritual and Divine realities which he has learned from the Word and made part of his own life. These therefore are the kinds of matters inwardly present in the Word, which are called its internal sense.
Latin(1748-1756) 4989
4989. `Et dixit, Cuba mecum': quod significet quod cuperet conjunctionem, constat ex significatione `cubare mecum' quod sit conjunctio, nempe boni naturalis spiritualis quod nunc est `Josephus', cum vero naturali non spirituali quod est `uxor domini ejus', sed conjunctio illegitima; conjunctiones boni cum vero et veri cum bono in Verbo describuntur per conjugia, videatur n. 2727-2759, 3132, 3665, 4434, 4837; inde est quod conjunctiones illegitimae describantur per meretricatus; hic itaque conjunctio veri naturalis non spiritualis cum bono naturali spirituali per quod `uxor domini ejus vellet cubare cum illo'; conjunctio illorum nulla datur in internis, sed solum in externis, in quibus apparet sicut conjunctio sed est solum affinitas; inde etiam est quod `illa prehenderit eum in veste ejus' et quod `is reliquerit vestem in manu ejus'; per `vestem' enim in sensu interno significatur externum, per quod quasi conjunctio, seu per quod est affinitas, ut videbitur infra ad vers. 12, 13. [2] Quod haec significentur, non videri potest quamdiu mens seu cogitatio tenetur in historicis, tunc enim nihil cogitatur quam de Josepho, de uxore Potipharis, de fuga Josephi relicta veste; at si mens seu cogitatio teneretur in illis quae significantur per `Josephum', `uxorem Potipharis' et per `vestem', tunc apperciperetur quod de conjunctione quadam spirituali illegitima quoque hic agatur; et tunc mens seu cogitatio teneri potest in illis quae significantur, si modo credatur quod Verbum historicum non sit Divinum ex mere historico, sed ex eo quod in historico sit spirituale et Divinum; et si hoc {1}crederetur, sciretur quod spirituale et Divinum in illo sit de bono et vero quod est Ecclesiae et regni Domini, et in supremo sensu quod sit de Ipso Domino. Cum homo in alteram vitam venit, quod fit statim post mortem, si inter illos est qui elevantur in caelum, sciturus est quod nihil retineat ex historicis Verbi, et ne quidem sciat aliquid de Josepho, nec de Abrahamo, Jishako et Jacobo, sed solum de spiritualibus et Divinis quae ex Verbo didicerat et vitae suae applicuerat; talia ideo sunt quae in Verbo intus sunt, et quae vocantur sensus ejus internus. @1 credatur$