5694.“进入自己的卧房，在那里哭了一场”表在自己里面，以一种看不见的方式。这从“进入卧房”的含义清楚可知，“进入卧房”是指在自己里面，以一种看不见的方式。当古人表示一种不可看见的行为时，他们习惯说某人“进入卧房或内室”，然后“关上门”。这种说话形式源于存在于古教会中的有意义的符号；因为在灵义上他们将“室或屋”理解为人（参看3128节），将“内室”和“卧房”理解为人的内层。因此，“进入卧房或内室”表示在人自己里面，以至于看不见。“进入卧房或内室”因具有这种特定含义，故常常在圣言中被提及；如以赛亚书：
我的百姓啊，你们要来进入内室，关上你身后的门，隐藏片时，等到忿怒过去。（以赛亚书26:20）
显而易见，“进入内室”在此并非表示进入内室或卧室，而是表示避开视线，在自己里面。
以西结书：
他对我说，人子啊，以色列家的长老各在自己的画像内室里暗中所行的，你看见了吗？因为他们说，耶和华看不见我们。（以西结书8:12）
“各在自己的画像内室里暗中所行的”表示在自己内心深处，在他们的思维里。其思维和情感的内层事物通过“内室”呈现给先知，被称为“画像内室”。
摩西五经：
外头有刀剑，内室有惊恐，使少男与童女、吃奶的与老人，尽都灭绝。（申命记32:25）
“刀剑”表示真理的消磨和虚假的惩罚（参看2799节）；“内室有惊恐”表示出于人的内层。“内室”在此不是指内室，这是显而易见的。
诗篇：
谁从自己的内室中浇灌群山。（诗篇104:13）
“浇灌群山”在灵义上是指赐福那些处于对主之爱和对邻之爱的人。因为“山”表示爱的属天元素（参看795，1430，4210节）；因此，“从自己的内室”表示从天堂的内层。路加福音：
你们在暗中所说的，将要在明处被人听见；在内室附耳所说的，将要在房顶上被人宣扬。（路加福音12:3）
此处“内室”表示人的内层，即他所思想、所打算并努力去做的。马太福音：
你祷告的时候，要进你的内室，关上门，在暗中祷告。（马太福音6:6）
“进内室祷告”表示以看不见的方式行动；因为这些话来源于具有代表性质的事物。
Potts(1905-1910) 5694
5694. And he came to the bed-chamber, and wept there. That this signifies in itself, not apparently, is evident from the signification of "coming to the bed-chamber," as being in one's self, so as not to appear. It was customary with the ancients to speak of "entering into the chamber," and also of then "shutting the door," when they meant the doing of anything that was not to appear. This form of speaking was derived from the significatives in the Ancient Church; for by "house" in the spiritual sense they understood man (see n. 3128), and by the "rooms" and "bed-chambers" they understood man's interiors. Therefore "coming or entering into the chamber" signified to be in one's self, consequently so as not to appear; and because "entering the chamber" was significative, it is therefore frequently mentioned in the Word, as in Isaiah:
Go, My people, enter into thy bed-chambers, and shut thy door after thee; hide thyself as it were for a little moment, until the anger be overpast (Isa. 26:20);
that "entering into the bed-chambers" does not here mean to do so literally, but to keep one's self in concealment, and in one's self, is very evident. [2] In Ezekiel:
He said unto me, Son of man, hast thou seen what the elders of the house of Israel do in the dark, every man in the chambers of his image? For they say, Jehovah seeth us not (Ezek. 8:12);
where "to do in the dark, every man in the chambers of his image" denotes inwardly within themselves, in the thoughts. The interior things of their thought and affection were represented to the prophet by chambers, and were called "chambers of the image." [3] In Moses:
Abroad shall the sword bereave, and out of the chambers terror, both young man and virgin, the suckling with the old man (Deut. 32:25);
where the "sword" denotes the vastation of truth and the punishment of falsity (see n. 2799); "terror out of the chambers" denotes out of man's interiors. That the "chambers" here are not the chambers that are meant is evident. [4] In David:
Who watereth the mountains from His chambers (Ps. 104:13);
"to water the mountains" in the spiritual sense is to bless those who are in love to the Lord, and in love toward the neighbor (that a "mountain" is the celestial of love, see n. 795, 1430, 4210); hence "from His chambers" is from the interiors of heaven. In Luke:
Whatsoever ye have spoken in the darkness shall be heard in the light, and that which ye have spoken in the ear in the bed-chambers shall be proclaimed upon the roofs (Luke 12:3);
where also "bed-chambers" denote the interiors of man, namely, what he has thought, what he has purposed, and what he has endeavored to do. In Matthew:
When thou prayest, enter into thy bed-chamber, and when thou hast shut thy door, pray in secret (Matt. 6:6);
"to enter into the bed-chamber and pray" means not in the outward appearance; for this was said representatively.
Elliott(1983-1999) 5694
5694. 'And he went to his bedchamber and wept there' means within itself, in an unseen manner. This is clear from the meaning of 'going to one's bedchamber' as within oneself, in an unseen manner. To say someone was 'entering his bedchamber' and also 'shutting the door' was a commonplace expression which the ancients used when they meant an action that should remain unseen. The expression had its origin in the meaningful signs which existed in the Ancient Church. For they would speak of 'the house', which they used in a spiritual sense to mean a person, 3128, and of its 'chambers' and 'bedchambers to mean the person's interiors. This is the reason why 'going to (or entering) one's bedchamber' meant within oneself, consequently so that one could not be seen. And since 'entering one's bedchamber' had this particular meaning, the expression is used in various places in the Word; as in Isaiah,
Go away, my people, enter your bedchambers, and shut your door behind you. Hide yourself, so to speak, for a little moment, until the anger passes over. Isa 26:20.
Quite clearly 'entering bedchambers' does not in this case mean entering bedchambers but keeping out of sight and within oneself.
[2] In Ezekiel,
He said to me, Have you not seen, son of man, what the elders of the house of Israel are doing in the dark, each in the chambers of his own idol? For they say, Jehovah does not see us. Ezek 8:12.
'Doing in the dark, each in the chambers of his own idol' stands for within themselves inwardly, in their thoughts. The interior aspects of their thought and affection were being represented to the prophet by means of 'chambers', and they were called 'the chambers of an idol'.
[3] In Moses,
Outside the sword will bereave - and out of the chambers terror - both young man and virgin, suckling together with a man in old age. Deut 32:15.
'The sword' stands for the vastation of truth and the punishment of falsity, 2799. 'Out of the chambers terror' stands for a person's interiors; for here too it is self-evident that one should not take 'the chambers' to mean chambers.
[4] In David,
He waters the mountains from His chambers. Ps 104:13.
In the spiritual sense 'watering the mountains' is blessing those in whom love to the Lord and love towards the neighbour are present. For 'a mountain' means the celestial element of love, see 795, 1430, 4210, and therefore 'from His chambers' means from the interior parts of heaven. In Luke,
Whatever you have said in the dark will be heard in the light; and what you have spoken in the ear in bedchambers will be proclaimed on the housetops. Luke 12:3.
Here also 'bedchambers' stands for a person's interiors - what he has thought, what he has intended, and what he has mulled over. In Matthew,
When you pray, enter your bedchamber, and shut your door, and pray in secret. Matt 6:6.
'Entering one's bedchamber and praying' stands for acting in an unseen manner; for these words had their origin in things of a representative nature.
Latin(1748-1756) 5694
5694. `Et venit cubiculum et flevit ibi': quod significet in se non apparenter, constat ex significatione `venire cubiculum' quod sit in se ut non appareat. Formula sollemnis antiquis fuerat dicere `intrare in cubiculum', et quoque tunc `claudere ostium', cum intelligerent facere aliquid quod non appareret; derivata fuit {1} illa formula a significativis in Ecclesia Antiqua; per `domum' enim in sensu spirituali intelligebant hominem, n. 3128; {2} per `conclavia' et `cubicula' intelligebant interiora hominis; inde `venire seu intrare in cubiculum' significabat in se, consequenter ut non appareat; et quia `intrare cubiculum' significativum fuit, ideo in Verbo passim ita dicitur; ut apud Esaiam, Abi, popule mi, intra in cubicula tua, et claude januam tuam post te; occulta te sicut parum momenti, usque dum {3}transeat ira, xxvi 20;quod `intrare in cubicula' non ibi sit intrare in cubicula, manifeste constat, sed se in occulto tenere, et in se: [2]apud Ezechielem, Dixit ad me, Num vidisti, fili hominis, quae seniores domus Israelis facientes in tenebris, vir in conclavibus imaginis suae? dicentes enim, Non Jehovah videns nos, viii 12;
`facere in tenebris, vir in conclavibus imaginis suae' pro intus in se, in cogitationibus; interiora cogitationis et affectionis eorum{4} {5}repraesentata erant prophetae per `conclavia', et vocata `conclavia imaginis': [3]apud Mosen, Foris orbabit gladius, et ex conclavibus terror, tam juvenem quam virginem, lactentem cum viro senii, Deut. xxxii 25;
`gladius' pro vastatione veri et punitione falsi, n. 2799; `ex conclavibus terror' pro {6} interioribus hominis; quod `conclavia' ibi non sint conclavia quae intelliguntur, etiam patet: [4]apud Davidem, Qui irrigat montes e conclavibus sit is, Ps. civ 13;
irrigare montes in sensu spirituali est benedicere illis qui in amore in Dominum et in amore erga proximum sunt; quod `mons' sit caeleste amoris, videatur n. 795, 1430, 4210, inde `ex conclavibus suis' est ex interioribus caeli: apud Lucam, Quaecumque in tenebris dixeritis, in luce audientur; et quod in aurem locuti fueritis in cubiculis, praedicabitur super tectis, xii 3;
`cubicula' etiam ibi pro interioribus hominis, nempe {7}quod cogitaverat, {7}quod intenderat, et {7}quod molitus est: apud Matthaeum, Quando oraveris, intrato in cubiculum tuum, et claudens ostium tuum, et ora in occulto, vi 6;
`intrare in cubiculum et orare' pro non apparenter; hoc {8}enim a repraesentativo dictum est. @1 enim$ @2 i ita$ @3 so A, also 7353, 8989; I has transit$ @4 i qualia essent$ @5 A I repraesentatum erat$ @6 i ex$ @7 quid. . .quid. . .quid$ @8 quoque ex$