6226.“在床上坐起来”表属灵良善转向属世层。这从“床”的含义清楚可知，“床”是指属世层（参看6188节）。“以色列在床上坐起来”之所以表示属灵良善转向属世层，是因为“以色列在床头上下拜”（创世记47:31）表示属灵良善转向内层属世层的事物（6188节）；因此，从床头挪开并坐在床上表示属灵良善转向属世层。至于何谓转向内层属世层，或外层属世层，这是无法清楚说明的，因为极少有人知道内层属世层和外层属世层的存在，或思维时而在这一个里面，时而在那一个里面。不知道这些事的人就不会反思它，因而无法通过任何经历获得关于它的知识。然而，这种转向在每个人身上都很常见，只是各不相同；因为思维时而被提升至较高层面，时而又降至较低层面；因此，人的思维时而向上看，时而向下看。
此外，谁都能看出，“以色列在床头上下拜”，后来“在床上坐起来”若非含有某种奥秘在里面，就是些太过于微不足道的事，以至于不会在最神圣的圣言中被提及。这奥秘若不通过内义，因而通过了解每句话在灵义上，也就是在天使所理解的那层含义上表示什么，就无法被揭开，带入光中。因为天使不像世人那样出于世界、肉体和地上的物体思考，而是出于天上的物体思考。这两种物体之间的性质，尤其从许多章节末尾所论述的对应关系明显看出来。
Potts(1905-1910) 6226
6226. And sat upon the bed. That this signifies that this was turned to the natural, is evident from the signification of "bed," as being the natural (see n. 6188). "Israel's sitting upon the bed" denotes that spiritual good was turned to the natural, because by "Israel's bowing himself on the head of the bed" (Gen. 47:31) was signified that spiritual good turned itself to those things which are of the interior natural (n. 6188); and therefore by his removing himself thence and sitting upon the bed is signified that spiritual good turned itself to the natural. What is meant by turning to the interior natural, and to the exterior, cannot be stated to the apprehension, because very few know that the natural is interior and exterior, and that the thought is now in the one and now in the other; and they who do not know this, do not reflect upon it, and consequently cannot have acquired knowledge of it by any experience. And yet this is common with everyone, but with a difference; for the thought is now elevated to what is higher, and now is again let down to what is lower; thus the thought of man now looks upward, and now looks downward. [2] Besides, everyone can see that Israel's bowing himself on the head of the bed, and afterward sitting upon the bed, are matters too slight to be mentioned in the most holy Word, unless they enfolded some secret which can be disclosed only by means of the internal sense, consequently only by a knowledge of what each word signifies in the spiritual sense, that is, in the sense in which are the angels. For the angels do not, like man, think from the objects of the world, of the body, and of the earth, but from those of heaven; and what the difference is between these two classes of objects is especially evident from the correspondences treated of at the end of several chapters.
Elliott(1983-1999) 6226
6226. 'And sat on the bed' means which was turned towards the natural. This is clear from the meaning of 'the bed' as the natural, dealt with in 6188. The reason why 'Israel sat on the bed' means that spiritual good was turned towards the natural is that in the last verse of the previous chapter, Chapter 47, 'Israel bowed himself over the head of the bed' meant that spiritual good turned itself towards things of the interior natural, see 6188, and therefore moving himself from the head and sitting on the bed means that spiritual good turned itself towards the natural. Nothing intelligible can be said to show what turning itself to the interior natural is, or to the exterior natural, because very few people know of the existence of the interior natural and the exterior natural, or that thought takes place at one time in the first, at another in the second. And people who do not know these things do not stop to reflect on them and consequently cannot have gained any knowledge of this particular matter by anything they have experienced. Yet this turning to one and then to the other goes on in everyone, though with variations; for at one time a person's thought is raised to things on a higher level, and at another it comes down to those on a lower level, so that at one time his thought looks upwards, at another time downwards.
[2] Apart from all this anyone can see that 'Israel bowed himself over the head of the bed' and that after that 'he sat on the bed' are matters which would have been too trivial for mention in the most holy Word unless they had held some arcanum within them. That arcanum cannot be brought to light except by means of the internal sense, except therefore through a knowledge of what each individual word means in the spiritual sense, that is, the sense that angels understand. For angels thoughts are not based, as men's are, on worldly, bodily, and earthly objects, but on heavenly ones. The nature of the difference between those two kinds of objects is particularly evident from correspondences, which are the subject at the ends of a number of chapters.
Latin(1748-1756) 6226
6226. `Et sedit super lecto': quod significet quod versum ad naturale, constat ex significatione `lecti' quod sit naturale, de qua n. 6188: quod `Israel sedit super lecto' sit quod bonum spirituale versum sit ad naturale, est quia per quod `Israel incurvavit se super caput lecti', cap. praec. xlvii, versu ultimo, significatum sit quod bonum spirituale verteret se ad illa quae interioris naturalis sunt, videatur n. 6188; idcirco per quod inde se removerit et `sederit super lecto' significatur quod se verterit ad naturale. Quid sit se vertere ad interius naturale, et ad exterius, non ad captum dici potest, quia paucissimi sciunt quod naturale interius et exterius sit, et quod cogitatio nunc sit in illo nunc in hoc, et qui non hoc sciunt nec reflectunt super id, et proinde non per aliquid experientiae cognitionem illius rei sibi acquirere potuerunt; hoc tamen commune est apud unumquemque, sed cum differentia; nunc enim elevatur cogitatio ad illa quae sunt superiora, et nunc delabitur ad illa quae sunt inferiora, {1} ita cogitatio hominis nunc spectat sursum, nunc deorsum. [2]Praeterea quisque videre potest quod `Israel incurvaverit se super caput lecti' et quod dein `sederit super lecto' sint res leviores quam ut memorarentur in Verbo sanctissimo nisi involvissent arcanum; quod arcanum non nisi quam per sensum internum detegi potest, consequenter non nisi quam per cognitionem quid singulae voces significant in sensu spirituali, hoc est, in illo sensu in quo sunt angeli; nam angeli non cogitant sicut homo {2} ex objectis mundi, corporis et telluris, sed ex objectis caeli; inter quae qualis differentia {3}, ex correspondentiis de quibus ad finem plurium capitum, imprimis patet. @1 i et apud regeneratos nunc elevatur ad affectionem volendi bonum, et nunc delabitur ad affectionem sciendi verum$ @2 i nec loquuntur per voces quae$ @3 i est$