5120.“将杯递在法老手掌中”表内层属世层将这些变成自己的。这从“递杯”的含义和“法老”的代表清楚可知：“递杯”来喝，因而杯中的酒是指变成自己的，“喝”表示将真理变成自己的（参看3168节）；“法老”是指内层属世层（5080，5095，5118节）。从前文明显看出，此处所论述的主题是“酒政”所表示的感官能力的重生，这种感官能力受内层人的理解力部分支配；因此，所论述的主题也是真理与良善的流注，以及在外层属世层中对它们的接受。不过，这些问题远远超出那些对理性层和属世层，或流注没有任何清晰概念之人的理解力，故无法给予进一步的解释。
此外，“杯”在圣言中常被提及，它在正面意义上表示属灵的真理，也就是源于仁之良善的信之真理，和“酒”的含义一样；在反面意义则表示产生邪恶的虚假，以及邪恶所产生的虚假。“杯”之所以和“酒”所表相同，是因为杯是盛纳之物，而酒是被盛纳之物，因此这二者构成一个实体，结果这一个可用来表示那一个。
在圣言中，“杯”的这种含义从以下经文明显看出来，诗篇：
耶和华啊，在我敌人面前，你为我摆设筵席。你用油膏了我的头，使我的杯满溢。（诗篇23:5）
“摆设筵席，用油膏头”表示被赋予仁与爱之良善；“我的杯满溢”表示属世层由此充满属灵真理与良善。又：
我拿什么报答耶和华？我要举起救恩的杯，称扬耶和华的名！（诗篇116:12-13）
“举起救恩的杯”表示将信之良善变成自己的。
马可福音：
凡因你们是属基督，以我的名给你们一杯水喝的，我实在告诉你们，他决不会失掉他的赏赐。（马可福音9:41）
“以我的名给你们一杯水喝的”表示出于一点仁爱传授信之真理。
马太福音：
接着又拿起杯来，祝谢了，递给他们，说，你们都喝这个；因为这是我的血，立新约的血。（马太福音26:27-28；马可福音14:23-24；路加福音22:20）
经上之所以说“杯”，而不说“酒”，是因为“酒”论及属灵教会，而“血”论及属天教会，尽管这二者都表示从主发出的神圣真理；但在属灵教会，信的圣洁源于对邻之仁，而在属天教会，仁的圣洁源于对主之爱。属灵教会与属天教会的区别在于：前者处于对邻之仁，后者处于对主之爱；圣餐的设立是为了代表并表示主对全人类的爱，以及人对祂的回应之爱。
由于“杯”表示盛纳之物，“酒”表示被盛纳之物，因而“杯”表示人的外在，“酒”表示人的内在，所以主说：
你们这假冒为善的文士和法利赛人有祸了！因为你们洗净杯盘的外面，里面却盛满了勒索和放荡。你这瞎眼的法利赛人，先洗净杯盘的里面，好叫外面也干净了。（马太福音23:25-26；.路加福音11:39）
此处“杯”在内义上也表示信之真理。离开信之良善培育信之真理就是“洗净杯的外面”，当内层充满伪善、欺骗、仇恨、报复和残忍时，尤其如此；因为在这种情况下，信之真理只存在于外在人中，根本不存在于内在人中；而培育并充满信之良善会使真理在内层人中与良善结合。此外，当离了信之良善培育信之真理时，谬念就被当作真理接受；“先洗净杯的里面，好叫外面也干净了”就表示这一点。
马可福音中所记载的也一样：
还有好些别的规矩，法利赛人和犹太人历代拘守，就是洗杯、罐、铜器和床铺。你们是离弃神的诫命，拘守人的传统，洗杯、罐；像这样的事，你们还做了很多。你们离弃神的诫命，拘守自己的传统。（马可福音7:4，8-9）
“杯”在反面意义上表示产生邪恶的虚假，以及邪恶所产生的虚假，这一点从以下经文清楚看出来：
耶和华以色列的神对我如此说，你从我手中接这杯忿怒的酒，使我所差遣你去的各民族喝。他们喝了就要东倒西歪，并要发狂，因我使剑临到他们中间。我就从耶和华的手中接了这杯，给耶和华所差遣我去的各民族喝。（耶利米书25:15-17，28）
“这杯忿怒的酒”表示产生邪恶的虚假。之所以表示产生邪恶的虚假，是因为正如酒能使人喝醉，并使他们发疯，变得神志不清，虚假也能如此。属灵的醉酒无非是当人不相信他所不理解的任何事时，因推理信仰的事所导致的疯狂；这种疯狂导致虚假，并导致虚假所产生的邪恶（1072节）。因此，经上说“他们喝了就要东倒西歪，并要发狂，因我使剑”。“剑”表示与真理争战的虚假（参看2799，4499节）。
耶利米哀歌:
住乌斯地的以东女子哪，只管欢喜快乐，这杯也必传到你那里；你必喝醉，以致露体。（耶利米哀歌4:21）
“因这杯喝醉”表示因虚假而变得疯狂，或神志不清；“露体”或赤身露体不觉羞耻表示源于此的邪恶（参看213，214节）。
以西结书：
你走了你姐姐的路，所以我必将她的杯交在你手中。主耶和华如此说，你必喝你姐姐的杯。那杯又深又广，容量甚大，使你被人嗤笑讥刺。你必酩酊大醉，满有愁苦，因这毁灭、荒凉的怀。你必喝你姐姐撒马利亚的杯，把它摔成碎块。（以西结书23:31-34）
这论及耶路撒冷，耶路撒冷表示属天教会的属灵之物。“杯”在此表示邪恶所产生的虚假；这虚假荒废或毁灭教会，故被称为“毁灭、荒凉的怀”。以赛亚书：
耶路撒冷啊，醒来！醒来！站起来！你从耶和华手中喝了祂忿怒之杯，喝了那使人战栗的怀中渣滓。（以赛亚书51:17）
哈巴谷书：
你也喝吧！显出是未受割礼的。耶和华右手的杯必传到你那里，你的荣耀就变为大大的羞辱。（哈巴谷书2:16）
诗篇：
耶和华手里有杯，祂掺了酒，满了搀杂的料，从杯里倒出来。他们必喝这酒的渣滓；地上所有的恶人必都喝这杯。（诗篇75:8）
在这些经文中，“杯”也表示由虚假和由此产生的邪恶所导致的疯狂。它之所以被称为“耶和华的忿怒之杯”，以及“耶和华右手的杯”，是因为犹太民族和普通百姓一样，都认为邪恶，以及对邪恶和虚假的惩罚唯源于耶和华；尽管事实上，它们源于人自己和同他在一起的地狱团伙。经上常常根据表象和基于表象的信仰以这种方式来陈述；但内义教导当如何理解它们，当相信什么（关于这些问题，可参看245，592，696，1093，1683，1874，1875，2335，2447，3605，3607，3614节）。
和“酒”一样，“杯”在反面意义上表示产生邪恶的虚假，以及邪恶所产生的虚假，故也表示试探，因为当虚假与真理争战，因而邪恶与良善争战时，试探就会发生。在以下经文中，“杯”这个词就用来表述并描述试探：
耶稣祷告说，你若愿意，就把这杯从我这里拿走！然而，不要成就我的意思，只要成就你的意思。（路加福音22:42；马太福音26:39，42，44；马可福音14:36）
“杯”在此表示试探。在约翰福音也一样：
耶稣就对彼得说，收剑入鞘吧！我父所给我的那杯，我岂可不喝呢？（约翰福音18:11）
马可福音：
耶稣对雅各和约翰说，你们不知道所求的是什么。我所喝的杯，你们能喝吗？我所受的洗，你们能受吗？他们说，我们能。耶稣对他们说，我所喝的杯，你们也要喝；我所受的洗，你们也要受。（马可福音10:38-39；马太福音20:22-23）
由此明显可知，“杯”表示试探，因为当邪恶利用虚假与良善并真理争战时，试探就会发生；“洗”表示重生，因重生藉着属灵的争战实现，故“洗”同时也表示试探。
在完全相反的意义上，“杯”表示那些亵渎，也就是内在陷入仁爱的反面，外在却伪装圣治的人当中的邪恶所产生的虚假。耶利米书中的“杯”就具有这种意义：
巴比伦素来是耶和华手中的金杯，使全地沉醉；各族都喝过她的酒，列族就癫狂了。（耶利米书51:7）
“巴比伦”表示那些外在圣洁，内在亵渎的人（1182，1326节）；他们以圣洁所遮盖的虚假就用“金杯”来表示；“使全地沉醉”表示他们将属“地”所表示的教会之人引入错误和疯狂。他们藏在外在圣洁之下的亵渎只涉及这一点：他们的目的就是成为最伟大和最富有的人，被拜为神，拥有天堂和大地，从而统治人们的灵魂和身体。他们所用的手段就是表面上尊重神性和神圣事物。因此，就外在人而言，他们看似天使；但就内在人而言，他们是魔鬼。
在启示录，同样的话论及巴比伦：
那女人穿着紫色和朱红色、嵌有金子、宝石、珍珠的衣服，手拿金杯，杯中盛满了可憎之物，和她淫乱的污秽。（启示录17:4）
又：
巴比伦大城倾倒了，倾倒了，成了鬼魔的住处。因为各族都喝了她邪淫烈怒的酒。地上的君王与她行淫。我又听见从天上有声音说，用她调酒的杯，加倍地调给她喝。（启示录18:2-4，6）
又：
.那大城裂为三段，列族的城也都倒塌了。神也想起巴比伦大城来，要把那盛自己愤怒的酒杯递给她。（启示录16:19）
又：
又有第三位天使大声说，若有人拜兽和兽像，他也必喝神烈怒的酒，此酒斟在神愤怒的杯中纯一不杂。他要在火与硫磺之中受痛苦。（启示录14:9-10）
Potts(1905-1910) 5120
5120. And I gave the cup upon the palm of Pharaoh. That this signifies appropriation by the interior natural, is evident from the signification of "giving the cup" (thus wine to drink), as being to appropriate (that "drinking" is the appropriation of truth may be seen above, n. 3168); and from the representation of Pharaoh, as being the interior natural (n. 5080, 5095, 5118). As is evident from what goes before, the subject here treated of is the regeneration of that sensuous which is subject to the intellectual part of the interior man (which sensuous is signified by the "butler"), and consequently the influx of truth and good and their reception in the exterior natural; but as these things are far removed from the apprehension of those who have not any distinct idea about the rational and the natural, or about influx, no further explication is given. [2] Moreover, a "cup" is often mentioned in the Word, and by it in the genuine sense is signified spiritual truth, that is, the truth of faith which is from the good of charity-the same as by "wine;" and in the opposite sense is signified the falsity by which comes evil, and also falsity from evil. That a "cup" signifies the same as "wine" is because a cup is what contains, and wine is what is contained, and hence they constitute one thing, and therefore the one is meant by the other. [3] That such is the signification of "cup" in the Word, is plain from the following passages:
Jehovah, Thou wilt set in order a table before me in the presence of mine enemies; Thou wilt make fat my head with oil; my cup will run over (Ps. 23:5);
"to set in order a table and anoint the head with oil" denotes being gifted with the good of charity and love; "my cup will run over" denotes that the natural is thence filled with spiritual truth and good. Again:
What shall I render unto Jehovah? I will take the cup of salvations, and call upon the name of Jehovah (Ps. 116:12-13);
"to take the cup of salvations" denotes the appropriation of the goods of faith. [4] In Mark:
Whosoever shall give you drink in a cup of water in My name, because ye are Christ's, verily I say unto you, he shall not lose his reward (Mark 9:41);
"to give drink in a cup of water in My name" denotes instructing in the truths of faith from a little charity. [5] In Matthew:
Presently, taking the cup, and giving thanks, He gave to them, saying, Drink ye all of it; for this is My blood, that of the New Testament (Matt. 26:27-28; Mark 14:23- 24; Luke 22:20). It is said the "cup" and not the "wine," because "wine" is predicated of the spiritual church, but "blood" of the celestial church, although both of these signify holy truth proceeding from the Lord; but in the spiritual church the holy of faith from charity toward the neighbor, and in the celestial church the holy of charity from love to the Lord. The spiritual church is distinguished from the celestial in this, that the former is in charity toward the neighbor, while the latter is in love to the Lord; and the Holy Supper was instituted to represent and signify the Lord's love toward the whole human race, and the reciprocal love of man toward Him. [6] As by "cup" was signified that which contained, and by "wine" that which was contained, consequently by "cup" man's external, and by "wine" his internal, therefore the Lord said:
Woe unto you, scribes and Pharisees, hypocrites! For ye cleanse the outside of the cup and of the platter, but the inner parts are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, and the outside will also become clean (Matt. 23:25-26; Luke 11:39);
by a "cup" here also is meant in the internal sense the truth of faith, to cultivate which without its good is to "cleanse the outside of the cup," especially when the interiors are full of hypocrisy, deceit, hatred, revenge, and cruelty; for then the truth of faith is only in the external man, and nothing at all of it is in the internal; and to cultivate and to become imbued with the good of faith causes truths to be conjoined with good in the interior man, in which case even fallacies are accepted as truths, as is signified by "cleansing first the inside of the cup, and the outside will also become clean." [7] Likewise in Mark:
Many other things there are which the Pharisees and the Jews have received to hold, as the baptizings of cups, and pots, brazen vessels, and couches. Forsaking the commandment of God, ye hold the tradition of men, as the baptisms of pots and cups; and many other like things ye do. Ye renounce the commandment of God, that ye may keep your own tradition (Mark 7:4, 8-9). [8] That by "cup" is signified in the opposite sense that falsity from which is evil, and also the falsity which is from evil, is evident from the following passages:
Thus hath said Jehovah the God of Israel unto me, Take this cup of wine of anger from My hand, and cause all the nations to whom I send thee to drink it. And they shall drink, and reel to and fro, and be mad, because of the sword that I will send among them. Therefore I took the cup from Jehovah's hand, and made all the nations to drink unto whom Jehovah had sent me (Jer. 25:15-17, 28);
the "cup of wine of anger" denotes the falsity by which is evil. The reason why the falsity by which is evil is signified, is that as wine intoxicates and makes insane, so does falsity, spiritual intoxication being nothing else than insanity brought on by reasonings about what is to be believed, when nothing is believed that is not apprehended; hence come falsities, and from falsities evils (n. 1072); and therefore it is said that "they shall drink, and reel to and fro, and be mad, because of the sword that I will send." The "sword" is falsity fighting against truth (see n. 2799, 4499). [9] In the book of Lamentations:
Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup shall pass through unto thee also; thou shalt be drunken and shalt be uncovered (Lam. 4:21);
"to be drunken from the cup," denotes to be insane from falsities, and "to be uncovered, or naked, without shame," the evil thence derived (see n. 213, 214). [10] In Ezekiel:
Thou hast walked in the way of thy sister; therefore I will give her cup into thy hand. Thus hath said the Lord Jehovih, Thou shalt drink of thy sister's cup, which is deep and wide; thou shalt be for laughter and mockery, large for holding; thou shalt be filled with drunkenness and sorrow, with the cup of devastation and desolation, the cup of thy sister Samaria, thou shalt both drink and press out, and thou shalt pulverize the potsherds thereof (Ezek. 23:31-34);
said of Jerusalem, by which is signified what is spiritual of the celestial church. "Cup" here denotes falsity from evil; and because this vastates or destroys the church, it is called the "cup of devastation and desolation." In Isaiah:
Awake, awake, rise up, O Jerusalem, who hast drunk from the hand of Jehovah the cup of His anger; thou hast drunken the dregs of the cup of trembling (Isa. 51:17). In Habakkuk:
Drink thou also that thy foreskin be uncovered; the cup of Jehovah's right hand shall come round unto thee, that shameful vomit be upon thy glory (Hab. 2:16). In David:
In the hand of Jehovah there is a cup, and He hath mixed with wine, He hath filled with the mixture, and hath poured out therefrom; but the dregs thereof, all the wicked of the earth shall suck them out, and drink them (Ps. 75:8). [11] In these passages also a "cup" denotes insanity from falsities and the evils thence derived. It is called the "cup of the anger of Jehovah," and also "of the right hand of Jehovah," for the reason that the Jewish nation, like the common people, believed evils and the punishment of evils and falsities to come from no other source than Jehovah, when yet they are from the man himself, and from the infernal crew with him. It is often stated in this way from the appearance and consequent belief; but the internal sense teaches how it should be understood, and what should be believed (as may be seen above, n. 245, 592, 696, 1093, 1683, 1874, 1875, 2335, 2447, 3605, 3607, 3614). [12] As a "cup," like "wine," signifies in the opposite sense the falsities through which come evils, and also falsities from evils, a "cup" signifies temptation also, because this takes place when falsity fights against truth, and consequently evil against good. A "cup" is used to express and describe temptation in the following passage:
Jesus prayed, saying, If Thou wilt that this cup pass from Me! nevertheless not My will, but Thine, be done (Luke 22:42; Matt. 26:39, 42, 44; Mark 14:36);
the "cup" here denotes temptation. Likewise in John:
Jesus said to Peter, Put up thy sword into the sheath; the cup which My Father hath given Me, shall I not drink it? (John 18:11). And also in Mark:
Jesus said to James and John, Ye know not what ye ask; can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they said, We can. But Jesus said to them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized with shall ye be baptized (Mark 10:38-39; Matt. 20:22-23). From this it is evident that a "cup" is temptation, because temptation arises through evils combating by means of falsities against goods and truths; for baptism signifies regeneration, and because this is effected by means of spiritual combats, therefore by "baptism" is at the same time signified temptation. [13] In the directly opposite sense a "cup" signifies falsity from evil with those who are profane, that is, who inwardly are in what is contrary to charity, and outwardly counterfeit holiness; in which sense it is used in Jeremiah:
Babylon hath been a golden cup in Jehovah's hand, making the whole earth drunken; all nations have drunk of her wine, therefore the nations are mad (Jer. 51:7);
"Babylon" denotes those who are in external sanctity, and inwardly in what is profane (n. 1182, 1326); the falsity which they veil over with sanctity is the "golden cup;" "making the whole earth drunken" denotes that they lead those who are of the church (which is meant by the "earth") into errors and insanities. The profane things which they hide under external sanctity are that they strive after nothing else than to be the greatest and wealthiest of all, and to be worshiped as gods, possessors of heaven and earth, by thus having dominion over the souls and bodies of men, and this by means of the Divine and holy things of which they make pretense. Hence as to the external man they appear like angels, but as to the internal they are devils. [14] The like is said of Babylon in Revelation The woman was arrayed in crimson and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations and filthiness of her whoredom (Rev. 17:4). Again:
Babylon the great is fallen, is fallen, and is become a habitation of demons. For all nations have drunk of the wine of the fury of her whoredom, and the kings of the earth have committed whoredom with her. I heard a voice from heaven, saying, Render unto her as she rendered unto you, in the cup which she mingled, mingle to her double (Rev. 18:2-4, 6). Again:
The great city was divided into three parts, and the cities of the nations fell; remembrance of Babylon the great was made before God, to give to her the cup of the fury of God's anger (Rev. 16:19). Again:
The third angel said with a great voice, If anyone worship the beast and his image, he shall drink of the wine of God's anger mingled unmixed in the cup of His anger; and he shall be tormented with fire and brimstone (Rev. 14:9-10).
Elliott(1983-1999) 5120
5120. 'And put the cup onto Pharaoh's palm' means that the interior natural made these its own. This is clear from the meaning of 'putting the cup' to drink (and so the wine in the cup) as making one's own, for 'drinking' means making truth one's own, see 3168; and from the representation of 'Pharaoh' as the interior natural, dealt with in 5080, 5095, 5118. As is evident from what has gone before, the subject here is the regeneration of the sensory power meant by 'the cupbearer' which is subject to the understanding part of the interior man; consequently the subject is also the influx of truth and good and their reception in the exterior natural. But since these matters are quite beyond the understanding of those who do not have any distinct idea about the rational and about the natural, or any about influx, all further explanation is therefore abandoned.
[2] But there is more to be said about 'a cup' mentioned very many times in the Word - about how in the genuine sense it has the same meaning as wine, namely spiritual truth or the truth of faith which is derived from the good of charity, and about how in the contrary sense it means falsity which produces evil, and also falsity which is a product of evil. The reason 'a cup' has the same meaning as 'wine' is that the cup is the container and the wine the content and therefore the two constitute a single entity, with the result that one is used to mean the other. This meaning of 'a cup' in the Word is evident from the following places:
[3] In David,
O Jehovah, You will spread a table before me in the presence of enemies and will make my head fat with oil; my cup will overflow. Ps 23:5.'Spreading a table' and 'making the head fat with oil' stand for being endowed with the good of charity and love. 'My cup will overflow' stands for the fact that the natural will thereby be filled with spiritual truth and good. In the same author,
What shall I render to Jehovah? I will take the cup of salvation and call on the name of Jehovah. Ps 116:11, 17.
'Taking the cup of salvation' stands for making the goods of faith one's own.
[4] In Mark,
Whoever gives you drink from a cup of water in My name, because you are Christ's, truly I say to you, he will not lose his reward. Mark 9:41.
'Giving drink from a cup of water in My name' stands for imparting the truths of faith from a small measure of charity.
[5] In Matthew,
Then taking a cup, and giving thanks, He gave it to them, saying, Drink from this, all of you; for this is My blood - that of the New Testament. Matt 26:17, 28; Mark 14:27, 24; Luke 22:20.
The word 'cup' is used, not wine, because 'wine' has reference to the spiritual Church but 'blood' to the celestial Church. Both wine and blood however mean holy truth going forth from the Lord, though in the spiritual Church the holiness of faith springing from charity towards the neighbour is meant, whereas in the celestial Church the holiness of charity springing from love to the Lord is meant. The spiritual Church differs from the celestial in that the spiritual is moved by charity towards the neighbour, whereas the celestial is moved by love to the Lord. Furthermore the Holy Supper was established to represent and be a sign of the Lord's love towards the whole human race and man's reciprocal love towards Him.
[6] Because 'a cup' meant that which served to contain and 'wine' that which was contained, 'the cup' consequently meaning the external aspect of man and 'wine' the internal aspect of him, the Lord therefore said,
Woe to you Scribes and Pharisees, hypocrites! For you cleanse the exterior of the cup and of the plate but the interiors are full of pillage and lack of restraint. Blind Pharisee! cleanse first the interior of the cup and of the plate and the exterior will be made clean also. Matt 23:25, 16; Luke 11:39.
Here also 'cup' is used to mean in the internal sense the truth of faith. Cultivating the truth of faith without the good of faith is 'cleansing the exterior of the cup', the more so when the interiors are full of hypocrisy, deceit, hatred, revenge, and cruelty; for in this case the truth of faith exists solely in the external man and not at all in the internal, whereas cultivating and embracing the good of faith causes truths to be joined to good in the interior man. Furthermore when the truth of faith is cultivated without the good of faith, false ideas are accepted as truths; this is meant by 'cleansing first the interior of the cup, and the exterior will be made clean also'.
[7] It is similar with matters recorded in Mark,
There are many other things which the Pharisees and Jews have received carefully, the washinga of cups and of pots, and of bronze vessels, and of beds. Forsaking the commandment of God you keep to human tradition, the washing' of pots and of cups; and many other similar things you do. You reject the commandment of God, so that you may keep to your tradition. Mark 7:4, 8, 9.
[8] As regards 'a cup' meaning in the contrary sense falsity which produces evil and also falsity produced by evil, this is clear from the following places: In Jeremiah,
Thus said Jehovah, the God of Israel, to me, Take this cup of the wine of anger from My hand, and make all the nations to which I send you drink it, in order that they may drink and stagger, and go mad because of the sword which I am going to send among them. So I took the cup from Jehovah's hand, and made all the nations drink to whom Jehovah sent me. Jer 25:15-17, 28.
'The cup of the wine of anger' stands for falsity that produces evil. The reason falsity producing evil is meant is that as wine can make people drunk and make them of unsound mind, so too can falsity. Spiritual drunkenness is nothing other than unsoundness of mind caused by reasonings regarding matters of belief when a person does not believe anything which he does not apprehend - which unsoundness of mind leads to falsities and to evils that are the product of falsities, 1072. Hence the statement 'in order that they may drink and stagger, and go mad because of the sword which I am going to send'. 'Sword' means falsity at war against truth, 2799, 4499.
[9] In the Book of Lamentations,
Rejoice and be glad, O daughter of Edom. dweller in the land of Uz; to you also the cup will pass, you will be made drunk and uncovered. Lam 4:21.
'Being made drunk by the cup' stands for being made unsound in mind by falsities. 'Being uncovered', or shamelessly laid bare, stands for resulting evil, 213, 214.
[10] In Ezekiel,
You have walked in the way of your sister, therefore I will give her cup into your hand. Thus said the Lord Jehovih, You will drink your sister's cup, which is deep and wide; you will be laughed at and mocked, as an ample recipient. You will be filled with drunkenness and sorrow, with the cup of devastation and desolation. You will drink the cup of your sister Samaria, and crush it and crumple the pieces. Ezek 27:31-34.
This refers to Jerusalem, by which the spiritual aspect of the celestial Church is meant. 'The cup' in this case stands for falsity that is a product of evil; and because such falsity lays waste or destroys the Church, the expression 'the cup of devastation and desolation' is used.
In Isaiah,
Stir, stir, surge up, O Jerusalem, you who have drunk from the hand of Jehovah the cup of His anger; you have drunk the dregs of the cup of consternation. Isa 51:17.
In Habakkuk,
Drink, you also - that your foreskin may be revealed. The cup of Jehovah's right hand will come round to you, so that disgusting vomit may be upon your glory. Hab 2:16.
In David,
A cup is in the hand of Jehovah; and He has mixed the wine, filled it with the mixed, and poured out from it. But they will suck out the dregs of it; all the wicked of the earth will drink from it. Ps 75:8.
[11] In these places 'a cup' also stands for the insanity caused by falsities and resulting evils. It is called 'the cup of Jehovah's anger' and also 'of His right hand' for the reason that the Jewish nation believed, as the common people believe, that evils, and the punishments of evils and falsities, had no other origin than Jehovah, though in fact they originate in man and in the hellish crew who are present with him. From the appearance, and from a belief based on it, such statements occur many times; but the internal sense teaches how one ought to understand them and what to believe. On these matters, see 245, 592, 696, 1093, 1683, 1874, 1875, 2335, 2447, 3605, 3607, 3614.
[12] Since 'a cup', like 'wine', in the contrary sense means falsities that produce evils, and also falsities produced by evils, cup, as a consequence also means temptation, for temptation arises when falsity conflicts with truth and therefore evil with good. The word cup is used instead of and in reference to such temptation in Luke,
Jesus prayed, saying, If You are willing, let this cup pass from Me; nevertheless not My will, but Yours, be done. Luke 22:42; Matt 26:39; Mark 14:36.'Cup' here stands for temptation. Similarly in John,
Jesus said to Peter, Put your sword into its sheath; the cup which the Father has given Me, shall I not drink it? John 18:11.
And also in Mark,
Jesus said to James and John, You do not know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism with which I am baptized? They said, We are able. But Jesus said to them, The cup indeed that I drink you will drink; and with the baptism with which I am baptized you will be baptized. Mark 10:38, 39; Matt 20:21, 13.
From this it is evident that 'cup' means temptation, for temptation comes about when evils use falsities to enter into conflict with goods and truths. 'Baptism' means regeneration which, being effected by means of spiritual conflicts, consequently means temptation also.
[13] In the completely contrary sense 'cup' means falsity that is a product of evil among those who are profaners, that is, with whom inwardly the exact opposites of charity are present but who put on an outward show of holiness. The word is used in this sense in Jeremiah,
Babel was a golden cup in Jehovah's hand, making the whole earth drunken. All nations have drunk of her wine, therefore the nations are mad. Jer 51:7.
'Babel' stands for people with whom there is holiness outwardly but unholiness inwardly, 1182, 1326. The falsity which they veil with holiness is meant by 'a golden cup'. 'Making the whole earth drunken' stands for the fact that they lead those who belong to the Church, meant by 'the earth', into erroneous and insane ways. The profanities which they conceal beneath outward holiness involve nothing else than this - their intention to become the greatest and the wealthiest of all, to be worshipped as gods, the possessors of heaven and earth, and so to have dominion over people's souls as well as their bodies. And the means Used by them is their outward display of respect for Divine and holy things. Consequently they look, so far as their external man is concerned, like angels; but so far as their internal man is concerned they are devils.
[14] A similar description of Babel exists in John,
The woman was clothed in purple and scarlet, and coveredb with gold and precious stones and pearls, holding in her hand a golden cup, full of abominations and the uncleanness of her whoredom. Rev 17:4.
In the same book,
It has fallen, Babylon the great has fallen and become a dwelling-place of demons; for she has given all nations drink from the wine of the fury of her whoredom; and the kings of the earth have committed whoredom with her. I heard a voice from heaven, saying, Render to her as she has rendered to you; in the cup which she mixed, mix double for her. Rev 18:2-4, 6.
In the same book,
The great city was divided into three parts, and the cities of the nations fell. The remembrance of Babylon the great was established before God, to give her the cup of the fury of the anger of God. Rev 16:19.
In the same book,
The third angel said with a loud voice, If anyone worships the beast and his Image, he will drink from the wine of God's anger, poured unmixed as it is in the cup of His anger; and he will be tormented with fire and brimstone. Rev 14:9, 10.
Latin(1748-1756) 5120
5120. `Et dedi scyphum super volam Pharaonis': quod significet appropriationem ab interiore naturali, constat ex significatione `dare scyphum' ita vinum ad bibendum,quod sit appropriare; quod `bibere' sit appropriato veri, videatur n. 3168; et ex repraesentatione `Pharaonis' quod sit interius naturale, de qua n. 5080, 5095, 5118. Agitur hic, ut ex praecedentibus patet, de regeneratione sensualis parti intellectuali interioris hominis subjecti quod per `pincernam' significatur, consequenter de veri et boni {1} influxu, et receptione in naturali exteriore; sed quia haec remotiora sunt a captu eorum qui non distinctam aliquam ideam habent de rationali et de naturali, nec aliquam de influxu, idcirco ulterior explicatio supersedetur. [2] Praeterea in Verbo pluries nominatur scyphus, seu poculum aut calix, et per illum significatur in genuino sensu verum spirituale, hoc est, verum fidei quod ex bono charitatis, simile quod per vinum; et in opposito sensu falsum per quod malum, et quoque falsum ex malo;quod `scyphus' significet simile quod vinum, est quia scyphus est continens et vinum est contentum, et inde unum constituunt, et sic unum intelligitur per alterum: quod illa significentur per scyphum in Verbo, patet ab his locis: apud Davidem, [3] Jehovah, dispones ante me mensam coram inimicis, et pinguefacies oleo caput meum, scyphus meus abundabit, Ps. xxiii 5;
`disponere mensam et pinguefacere oleo caput' pro donari bono charitatis et amoris; `scyphus meus abundabit' pro quod naturale implebitur vero et bono spirituali inde: apud eundem, Quid reddam Jehovae? ... scyphum salutum accipiam, et nomen Jehovae invocabo, Ps. cxvi 12, 13;
[4] `scyphum salutum accipere' pro appropriatione bonorum fidei:
apud Marcum, Quisquis potaverit vos poculo aquae in nomine Meo, eo quod Christi sitis, amen dico vobis, non perdet mercedem suam, ix 41;
`potare poculo aquae in nomine Meo' pro instruere in veris fidei ex pusilla charitate: apud Matthaeum, [5] Mox accipiens poculum, et gratias agens, dedit illis dicens, Bibite ex eo omnes, hoc enim est sanguis Meus ille Novi Testamenti, xxvi 27, 28; Marc. xiv 23, 24; Luc. xxii 20;
`poculum' dicitur, non vinum, quia vinum praedicatur de Ecclesia spirituali, at sanguis de Ecclesia caelesti, tametsi utrumque significat sanctum verum procedens a Domino, sed in Ecclesia spirituali sanctum fidei ex charitate erga proximum, at in Ecclesia caelesti sanctum charitatis ex amore in Dominum; distinguitur Ecclesia spiritualis a caelesti in eo quod illa sit in charitate erga proximum, haec autem in amore in Dominum, et Sancta Cena instituta est ut repraesentaret et significaret amorem Domini erga universum genus humanum, et reciprocum hominis erga Ipsum. [6] Quia per `poculum seu scyphum' significabatur id quod contineretur, et per `vinum' id quod contineretur, consequenter per `poculum' externum hominis, et per `vinum' internum ejus, ideo a Domino dictum, Vae vobis scribae et Pharisaei hypocritae, quia purgatis exterius poculi et patinae, interiora vero plena sunt rapina et intemperantia; Pharisaee caece, purga prius interius poculi et patinae, et fiet etiam exterius mundum, Matth. xxiii 25, 26; Luc. xi 39;
per `poculum' etiam hic in sensu interno intelligitur verum fidei;
hoc excolere absque bono ejus, est `purgare{2} exterius poculi', et magis cum interiora sunt hypocrisi, dolo, odio, vindicta, crudelitate, {3}plena, tunc enim verum fidei solum in externo homine est, et prorsus nihil ejus in interno, {4}et bonum fidei excolere et imbuere, facit ut vera conjungantur bono in interiore homine, etiam tunc fallacia acceptantur pro veris, quod significatur per `purgare prius interius poculi, et fiet etiam exterius mundum'. Similiter quae apud Marcum, 7 Alia multa sunt quae Pharisaei et Judaei acceperunt tenere, baptizationes poculorum et testaceorum, et aeneorum, et lectorum. ...Deserentes mandatum Dei, tenetis traditionem hominum, baptismos testaceorum et poculorum, et alia similia multa facitis;... repudiatis mandatum Dei, ut traditionem vestram teneatis, vii 4, 8, 9. [8] Quod per poculum seu `scyphum' significetur in opposito sensu falsum ex quo malum, tum falsum quod ex malo, constat a sequentibus: apud Jeremiam, Ita dixit Jehovah Deus Israelis ad me, Sume scyphum vini irae hunc e manu Mea, et bibere fac illum omnes gentes, ad quas Ego mitto te, ut bibant et titubent, et insaniant propter gladium, quem Ego missurus inter illos: accepi itaque scyphum e manu Jehovae, et bibere feci omnes gentes ad quas misit me Jehovah, xxv 15-I7, 28;
`scyphus vini irae' pro falso per quod malum; quod falsum per quod malum, significetur, est quia sicut vinum inebriat et insanum facit, ita falsum; ebrietas spiritualis non aliud est quam insania inducta per ratiocinia de credendis, cum nihil creditur quod non capitur, inde falsa, et ex falsis mala, n. 1072; quare dicitur `ut bibant et titubent, et insaniant propter gladium quem Ego missurus'; `gladius' est falsum pugnans contra verum, n. 2799, 4499: in Libro Threnorum, [9] Gaude et laetare filia Edomi, habitans in terra Uz, etiam ad te transibit scyphus, inebriaberis et revelaberis, iv 21;
`inebriari ex scypho' pro insanire ex falsis; `revelari seu nudari absque pudore' pro malo inde, n. 213, 214: apud Ezechielem, [10] In via sororis tuae ambulasti, ideo dabo scyphum ejus in manum tuam; sic dixit Dominus Jehovih, Scyphum sororis tuae bibes, profundum et latum, eris in risum et subsannationem, ampla ad capiendum, ebrietate et dolore impleberis, scypho devastationis et desolationis, scyphum sororis tuae Samariae et bibes, et exprimes, et testas ejus comminues, xxiii 31-34;
de Hierosolyma, per quam significatur spirituale Ecclesiae caelestis; `scyphus' ibi pro falso ex malo; hoc quia vastat seu destruit Ecclesiam, dicitur `scyphus devastationis et desolationis': apud Esaiam, Excitare, excitare, surge Hierosolyma, quae bibisti e manu Jehovae scyphum irae Ipsius, faeces scyphi trepidationis bibisti, li 17:
apud Habakkuk, Bibe etiam tu, ut praeputium tuum reveletur, circumibit ad te scyphus dextrae Jehovae, ut vomitus ignominiosus super gloria tua, ii 16:
apud Davidem, Scyphus in manu Jehovae,' et vino miscuit, implevit mixto, et effudit inde; sed faeces ejus exsugent, bibent omnes impii terrae, Ps. lxxv 9 [A.V. 8];
[11] `scyphus' etiam in illis locis pro insania ex falsis et inde malis; vocatur `scyphus irae Jehovae', et quoque `dextrae Jehovae', ex causa quia Judaica gens, sicut etiam plebs, non aliunde mala et poenas malorum et falsorum quam a Jehovah venire crediderat, cum tamen sunt ex homine et ex infernali turba apud illum; ex apparentia et inde fide ita pluries dicitur, sed sensus internus docet quomodo intelligendum et quid credendum; de his videatur n. 245, 592, 696, 1093, 1683, 1874, 1875, 2335, 2447, 3605, 3607, 3614. [12] (s)Quia per `poculum' sicut per vinum significantur in opposito sensu falsa per quae mala, tum falsa ex malis, inde etiam per `poculum' significatur tentatio, quia haec fit cum falsum pugnat contra verum, et inde malum contra bonum; pro tentatione et de illa dicitur poculum, apud Lucam, Jesus oravit, dicens, Si velis ut transeat poculum hoc a Me, attamen non voluntas Mea sed Tua fiat, xxii 42; {5}Matth. xxvi 39, 42, 44; Marc. xiv 36;
`poculum' hic pro tentatione; similiter apud Johannem, Dixit Jesus Petro, Mitte gladium in vaginam, nonne poculum quod dedit Mihi Pater, biberim illud? (x)xviii 11:
et quoque apud Marcum, Jesus dixit Jacobo et Johanni, Non scitis quid petitis;
potestisne bibere poculum quod Ego bibo? et baptismate quo Ego baptizor, baptizari? dixerunt, Possumus; sed Jesus dixit illis, Poculum quidem quod Ego bibo, bibetis, et baptismate quo Ego baptizor, baptizabimini, x 38, 39; Matth. xx 22, 23;
inde patet quod `poculum' sit tentatio, quia illa existit {6}per mala pugnantia per falsa contra bona et vera, nam `baptismus' significat regenerationem quae quia fit per pugnas spirituales, inde per illum simul significatur tentatio. [13] `Poculum seu scyphus' in prorsus opposito sensu significat falsum ex malo apud illos qui {7}profani sunt, hoc est, qui intus in contrariis charitati, et extus sanctitatem mentiuntur; in quo sensu(s) apud Jeremiam, Scyphus auri Babel in manu Jehovae, inebrians universam terram, de vino ejus biberunt omnes gentes, ideo insaniunt gentes, li 7;
`Babel' pro illis qui in sancto externo {8}et in profano intus, n. 1182, 1326; falsum quod obvelant sanctitate, est `scyphus auri';`inebrians universam terram' pro quod in errores et insanias ducant illos qui ab Ecclesia, quae est `terra'; profana quae sub externa sanctitate recondunt, sunt quod nihil aliud intendant quam ut omnium maximi et opulentissimi fiant, et colantur ut {9}dii possessores caeli et terrae, dominando sic super hominum animas et super corpora, et hoc per Divina et sancta quae praetexunt; inde quoad externum hominem apparent sicut angeli, sed quoad internum sunt diaboli. [14] Similiter de Babele apud Johannem, Erat mulier induta purpura et coccino, et inaurata auro, et lapide pretioso et margaritis, habens aureum scyphum in manu sua, plenum abominationibus et immunditie scortationis ejus, Apoc. xvii 4:
apud eundem, Cecidit cecidit Babylon magna, et facta habitaculum daemonum,...quia ex vino furoris scortationes suae potavit omnes gentes, et reges terrae cum ea scortati sunt....Audivi vocem e caelo dicentem,... scypho quo miscuit, miscete illi duplum, Apoc.xvii [2,] 3,4,6:
{10}apud eundem, Facta est urbs magna in tres partes, et urbes gentium corruerunt: Babylonis magnae memoria facta est coram Deo, ad dandum illi poculum furoris irae Die, Apoc. xvi 19:
apud eundem, Tertius angelus dixit voce magna, Si quis bestiam adorat, et imaginem ejus,... ille bibet ex vino irae Die mixto mero in scypho irae Ipsius, et cruciabitur igne et sulphure, Apoc. xiv 9, 10. @1 spiritualis$ @2 i in I$ @3 plena before hypocrisi$ @4 at$ @5 A has Matthew ref. after Mark ref.$ @6 i per falsa pugnantia contra vera, per baptisma etiam significatur tentatio, sed quae existit$ @7 intus prophani sunt $ @8 at$ @9 A d dii$ @10 A has et quoque Cap: xvi: 19; omitting actual verses.$