6188.“于是以色列在床头上下拜”表他转向内层属世层的事物。这从“下拜”和“床”的含义清楚可知：“下拜”在此是指使自己转向；“床”是指属世层，如下文所述。因此，“床头”是指属世层里面更高的事物，也就是内层事物或更内在的事物；因为当在圣言中被提及时，“床”表示更内在的事物或内层事物；这是相对于外层或更外在的身体而言的。说他转向内层属世层的事物，意思是，照前面的阐述和解释（6183节），属世真理，即“雅各”要被提升到属灵良善，即“以色列”那里。
“床”之所以表示属世层，是因为属世层在理性层之下，作为一种床而服务于它。因为理性层可以说就躺卧在属世层上面；由于属世层如此在下面铺开，故它被称为“床”，如阿摩司书：
牧人怎样从狮子口中抢救出腿或一角耳朵，住撒玛利亚的以色列人躺卧在床角上，或在榻边上，他们得救也不过如此。（阿摩司书3:12）
“在床角”表示在属世层的最低部分里面；“在榻边”表示在感官意识里面。因为“以色列人”代表主的属灵国度，他们的首都是撒玛利亚。论及该国度，如此处论及父亲以色列，之所以说它“在床头上”，是因为“父亲以色列”所代表的属灵良善就是“床头”。但当人们从那良善转向属于属世层最低部分的事物，以及属于感官意识的事物时，可以说他们“在床角”、“在榻边”。
同一先知书说到：
那些躺卧在象牙床上，舒身在榻上的；他们却不为约瑟的破败忧伤。（阿摩司书6:4，6）
“象牙床”表示高傲自大的人所追求的属世层最低部分的乐趣；“不为约瑟的破败忧伤”是指根本不关心来自内在的良善已经消散，化为乌有。诗篇：
我若进我家的帐幕，我若上我的床榻。（诗篇132:3）
“我家的帐幕”表示爱的圣洁（414，1102，2145，2152，3312，4128，4391，4599节）；“上床榻”表示上到属世层，上到源于爱之良善的真理那里。谁都能看出，“进我家的帐幕”和“上床榻”是一句预言，若不藉着内义，没有人能明白这预言。
Potts(1905-1910) 6188
6188. And Israel bowed himself upon the bed's head. That this signifies that he turned to those things which are of the interior natural, is evident from the signification of "bowing oneself," as here being to turn himself; and from the signification of "bed," as being the natural (of which in what follows). Thus the "head of the bed" is what is higher in the natural, that is, what is interior; for by "head" when mentioned in the Word is signified what is interior, and this in respect to the body, which is exterior. By his turning himself to those things which are of the interior natural, is signified that natural truth, which is "Jacob," was being elevated to spiritual good, which is "Israel," according to what was said and unfolded above (n. 6183). [2] That a "bed" denotes what is natural, is because the natural is beneath the rational, and serves it as a bed; for the rational as it were lies down upon the natural; and because the natural is thus spread out underneath, it is called a "bed," as also in Amos:
As the shepherd hath rescued out of the mouth of the lion two legs, or a piece of an ear; so shall the sons of Israel be rescued that dwell in Samaria, In the corner of a bed, and on the end of a couch (Amos 3:12);
"in the corner of a bed" denotes in the lowest of the natural; and "on the end of a couch" denotes in what is sensuous. For by the "people Israel," whose metropolis was Samaria, was represented the Lord's spiritual kingdom. Of this it is said, as of the father Israel here, that it is "upon the head of the bed," for spiritual good, which is represented by the father Israel, is the "head of the bed." But when they turn themselves thence to those things which are of the lowest natural and which are of the sensuous, it is then said that they are "in the corner of the bed," and "on the end of the couch." [3] Again in the same prophet:
They that lie upon beds of ivory, and stretch themselves upon their couches; but they are not grieved for the breach of Joseph (Amos 6:4, 6);
"beds of ivory" denote the pleasures of the lowest natural, which are those of the proud; "not to be grieved for the breach of Joseph," is to have no concern about the dissipation of good from the internal. So in David:
If I come into the tent of my house, If I go up upon the couch of my bed (Ps. 132:3);
the "tent of my house" denotes the holy of love (n. 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599); "to go up upon the couch of the bed" denotes upon the natural, to the truth which is from the good of love. Everyone can see that "coming into the tent of the house," and "going up upon the couch of the bed," is a prophetic saying, which cannot be understood without the internal sense.
Elliott(1983-1999) 6188
6188. 'And Israel bowed himself over the head of the bed' means that it turned towards things of the interior natural. This is clear from the meaning of 'bowing oneself' here as turning oneself; and from the meaning of 'the bed' as the natural, dealt with below. Thus 'the head of the bed' is that within the natural which is higher, that is, more internal; for wherever 'the head' is mentioned in the Word, what is more internal is meant. This is in relation to the body, which is more external. In saying that it turned towards things of the interior natural one means that natural truth, which is 'Jacob', was to be raised up to spiritual good, which is 'Israel', in accordance with what was stated and explained above in 6183
[2] The reason 'the bed' means the natural is that the natural exists beneath the rational and serves it as a kind of bed. For the rational reclines so to speak on the natural, and since the natural is accordingly what is spread beneath, it is therefore called 'the bed', as also in Amos,
As the shepherd rescues from the mouth of the lion two legs or a piece of an ear, so will the children of Israel dwelling in Samaria be rescued, on the corner of n bed and on the end of a couch. Amos 3:12.
'On the corner of a bed' stands for within the lowest part of the natural, on the end of a couch' for within sensory awareness. For the people of Israel, whose capital city was Samaria, represented the Lord's spiritual kingdom. One speaks of that kingdom being, as is said of father Israel here, 'over the head of the bed', because spiritual good, which is represented by 'father Israel', is 'the head of the bed'. But when people turn away from that good to what belongs to the lowest part of the natural and to what belongs to sensory awareness, one speaks of them being 'on the corner of a bed and on the end of a couch'. The same prophet speaks of
Those who lie on beds of ivory, and stretch out on their couches, but feel no grief over the ruin of Joseph. Amos 6:4, 6.
'Beds of ivory' are the pleasures of the lowest part of the natural that are pursued by haughty people. 'Feeling no grief over the ruin of Joseph' stands for feeling no concern at all that good from the internal has been reduced to nothing. In David,
If I come into the tent of my house, if I go up onto the couch of my bed . . . Ps 132:3.
'The tent of my house' stands for the holiness of love, 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599. 'Going up onto the couch of a bed' stands for up onto the natural, to truth that derives from the good of love. 'Coming into the tent of one's house and going up onto the couch of one's bed' is a prophetical saying which, as anyone may see, nobody can understand without the internal sense.
Latin(1748-1756) 6188
6188. `Et incurvavit se Israel super caput lecti': quod significet quod se verteret ad illa quae sunt interioris naturalis, constat ex significatione `incurvare se' quod hic sit vertere se; et ex significatione `lecti' quod sit naturale, de qua sequitur; ita `caput lecti' est quod in naturali est superius, hoc est, interius, nam per`caput' in Verbo ubi nominatur, significatur interius, et hoc respective ad `corpus' quod est exterius. Per quod se verteret ad illa quae sunt interioris naturalis, significatur quod verum naturale quod `Jacob', elevaretur ad bonum spirituale quod `Israel', secundum illa quae supra n. 6183 dicta et explicata sunt. [2]Quod `lectus' sit naturale, est quia naturale infra rationale est et ei inservit instar lecti; rationale enim velut cubat super naturali, et quia naturale ita substratum est, ideo vocatur `lectus'; ut quoque apud Amos, Sicut eripuit pastor ex ore leonis duo crura, aut particulam auris, sic eripientur filii Israelis habitantes in Samaria in angulo lecti, et in extremitate spondae, iii 12;`in angulo lecti' pro in infimo naturalis; et `in extremitate spondae' pro in sensuali; per `populum enim Israelem' cui metropolis erat Samaria, repraesentabatur regnum Domini spirituale; de hoc dicitur, sicut de (x)patre Israele hic, quod sit `super caput lecti', nam bonum spirituale quod per `patrem Israelem' repraesentatur, est `caput lecti'; cum autem inde se convertunt ad illa quae sunt infimi naturalis, et quae sunt sensualis, tunc dicitur quod sint `in angulo lecti et in extremitate spondae': apud eundem, Qui cubant super lectis eboris, et extendunt se super spondis suis; sed super confractione Josephi non afficiuntur dolore, vi 4, 6;
`lecti eboris' sunt voluptates infimi naturalis quae sunt superbientium; `non super confractione Josephi affici dolore' pro nihil curare quod bonum ab interno dissipatum sit: apud Davidem, Si intravero intra tentorium domus meae, si ascendero super spondam strati mei, Ps. cxxxii 3;
`tentorium domus meae' pro sancto amoris, n. 414, 1102, 2145, 2152, 3312, 4128, (x)4391, 4599; `ascendere super spondam strati' pro super naturale ad verum quod ex bono amoris: quod `intrare intra tentorium domus, et ascendere super spondam strati' sit propheticum quod absque sensu interno non potest sciri, cuivis potest constare.