5126.“你仍要将法老的杯递在他手中”表好叫它们能由此服侍内层属世层。这从“递杯喝”的含义和“法老”的代表清楚可知：“递杯喝”是指变成自己的，如前所述（5120节），显然，它也是指服侍；“法老”是指内层属世层（5080，5095，5118节）。因为既有一个内层属世层，也有一个外层属世层；外层属世层由直接从世界经由感官进入属世心智，也就是说，进入属世心智的记忆，并由此进入想象的印象构成（参看5118节）。
为叫人们知道何为构成外层人的外层属世层和内层属世层，并由此知道何为构成内层人的理性层，有必要在此对它们作以简要介绍。从婴儿到童年，人唯独仰赖他的感官，因为在这段时期，他通过身体感官所接受的，无非是地上、肉体和世俗的印象；在这段时期，这些印象也是他形成自己的观念和思想的原材料。与内层人的交流尚未开启，除非他能领悟并保持这些印象。这时，他所拥有的纯真只是外在的，而非内在的；因为真正的纯真居于智慧。但主利用外在纯真将经由感官进入之物纳入次序。在这第一个时期，若没有来自主的流注，就永远不会有任何根基使得适合人的心智理智或理性层级能建于其上。
从童年到少年，与内层属世层的交流通过学习何为正派、有公益精神、高尚而被打开，既通过父母和老师的教导来学习，也通过自己努力的寻求来学习。从少年到青年时期，交流通过学习文明与道德生活的真理与良善，尤其通过聆听并阅读圣言学习属灵生活的真理与良善而在属世层和理性层之间被打开。事实上，他越运用真理使自己沉浸于善行，也就是说，越将所学到的真理付诸实践，理性层就越被打开；相反，他越不运用真理使自己沉浸于善行，或越不将真理付诸实践，理性层就越打不开。然而，他所知道的，仍留在属世层里面，也就是说，仍留在他的记忆中，因而可以说留在屋外的门槛上。
但是，在这些年和接下来的生命时期，他越漠视良善与真理，拒绝接受它们，甚至背道而驰，也就是说，甚至反过来信虚假、行邪恶，理性层就越被关闭，内层属世层也是。尽管如此，主的神性眷顾仍使得交流保持开放，以便赋予他理解他所知道的良善或真理的能力。不过，他若不真正悔改，并在此后相当长的时间内与虚假并邪恶抗争，就不能将这些变成他自己的。然而，对那些允许自己重生的人来说，情况恰恰相反；因为他们的理性层逐渐，或相继被打开，这时内层属世层被有序排列在它之下，外层属世层则在内层属世层之下。这种情形尤其出现在从青年晚期到成年这段时期；并持续到他们生命的最后几年，之后在天堂持续到永远。由此可知是什么构成人的内层属世层和外层属世层。
Potts(1905-1910) 5126
5126. And thou shalt give Pharaoh's cup into his hand. That this signifies that thereby they may serve the interior natural, is evident from the signification of "giving a cup to drink," as being to appropriate (n. 5120); that it is also to serve is plain; and from the representation of Pharaoh, as being the interior natural (n. 5080, 5095, 5118). That there is an interior natural and also an exterior natural, and that the exterior natural is constituted of what enters immediately through the senses from the world into the natural mind, namely, into its memory and thence into the imagination, may be seen above (n. 5118).
[2] In order that it may be known what is the exterior and what the interior natural, which are of the exterior man; and hence what is the rational, which is of the interior man, this must be briefly told. A man from his infancy even to childhood is merely sensuous, for he then receives only earthly, bodily and worldly things through the senses of the body, and from these things his ideas and thoughts are then formed - the communication with the interior man not being as yet open, or only so far that he can comprehend and retain these worldly things. The innocence which he then has is only external, and not internal; for true innocence dwells in wisdom. By external innocence the Lord reduces into order what enters through the senses; and without an influx of innocence from the Lord in that first age, there would never be any foundation upon which the intellectual or rational faculty which is proper to man, could be built.
[3] From childhood to early youth communication is opened with the interior natural by learning what is becoming, what the civil laws require, and what is honorable, both by instructions from parents and teachers and by studies. And from youth to early manhood communication is opened between the natural and the rational by learning the truths and goods of civil and moral life, and especially the truths and goods of spiritual life, through the hearing and reading of the Word; but insofar as the youth then becomes imbued with goods by means of truths, that is, insofar as he does the truths which he learns, so far the rational is opened; whereas insofar as he does not become imbued with goods by means of truths, or insofar as he does not do truths, so far the rational is not opened, and yet the knowledges still remain in the natural, namely, in its memory, and thus as it were on the threshold outside the house. [4] Insofar, however, as he then and in subsequent years disregards goods and truths, and denies and acts contrary to them, that is, instead of them believes falsities and does evils, so far the rational is closed, and also the interior natural; nevertheless of the Lord's Divine providence so much of communication still remains as to enable him to apprehend goods and truths with some degree of understanding, yet not to make them his own unless he performs serious repentance and for a long while afterward struggles with falsities and evils. With those, however, who suffer themselves to be regenerated, the contrary comes to pass; for by degrees or successively the rational is opened in them, and to this the interior natural is made subordinate, and to this the exterior natural. This takes place especially in youth up to adult age, and progressively to the last years of their life, and afterward in heaven to eternity. From all this it may be known what is the interior and what the exterior natural in man.
Elliott(1983-1999) 5126
5126. 'And you will put Pharaoh's cup into his hand' means in order that they might consequently serve the interior natural. This is clear from the meaning of 'putting the cup to drink' as making one's own, dealt with above in 5120, besides the obvious meaning of serving; and from the representation of 'Pharaoh' as the interior natural, dealt with in 5080, 5095, 5118. For there is an interior natural and there is an exterior natural, the exterior natural being made up of impressions which enter in directly from the world by way of the senses into the natural mind, that is to say, they enter the memory belonging to that mind and therefore enter the place where mental images are formed, see 5118.
[2] So that people can know what the exterior natural and what the interior natural are like, which make up the exterior man, and from this can know what the rational is which makes up the interior man, a brief reference to them must be made here. From infancy to childhood a person relies solely on his senses, for during those years he is receiving, through his bodily senses, nothing but earthly, bodily, and worldly impressions, which during those years are also the raw material from which he forms his ideas and thoughts. Communication with the interior man has not yet been opened up, except insofar as he is able to take in and hold on to those impressions. The innocence which exists in him at this time is solely external, not internal, because true innocence resides within wisdom. But the Lord uses this - his external innocence - to bring order into what enters through the senses. If innocence did not come to him from the Lord in that first period no foundation would ever be laid down on which the intellectual or rational degree of the mind proper to a human being could be established.
[3] From childhood to early youth communication is opened up with the interior natural, by the person's learning about what is decent, public-spirited, and honourable, both through what parents and teachers tell him and through his own efforts to find out about such matters. During early youth to later youth however communication is opened up between the natural and the rational, by his learning about what is true and what is good so far as his public life and private life are concerned, and above all about what is good and what is true so far as his spiritual life is concerned, all of which he learns about through listening to and reading the Word. Indeed insofar as he uses truths to immerse himself in good deeds, that is, insofar as he puts the truths he learns into practice, the rational is opened up; but insofar as he does not use truths to immerse himself in good deeds, or does not put truths into practice, the rational is not opened up. Nevertheless the things he has come to know remain within the natural; that is to say, they remain in his memory, left on the doorstep so to speak outside the house.
[4] But insofar - during these years and the next period of life - as he impairs the things he knows, refuses to accept them, and acts contrary to them, that is, insofar as he believes falsities and practises evils instead, the rational is closed, as is the interior natural also. But in spite of that, the Lord's Divine Providence enables communication to remain open enough to give him the ability to understand the good or truth he knows about. But he does not make these his own unless he truly repents and for a long while after that wrestles with falsities and evils. With people however who allow themselves to be regenerated the opposite takes place; for gradually, that is, in consecutive stages, their rational is opened up, the interior natural then becoming ranged in order beneath it, and the exterior natural beneath that. This occurs especially in the period from late youth to adulthood; it also continues in progressive stages to the final period of those regenerating people's lives, and after that in heaven for ever. From all this one may know what constitutes a person's interior natural and what his exterior natural.
Latin(1748-1756) 5126
5126. `Et dabis scyphum Pharaonis in manum illius': quod significet ut inde inserviant interiori naturali, constat a significatione `dare scyphum ad bibendum' quod sit appropriare, de qua supra n. 5120; quod etiam sit inservire, patet; et ex repraesentatione `Pharaonis' quod sit interius naturale, de qua n. 5080, 5095, 5118. Quod sit naturale interius et naturale exterius et quod naturale exterius constituatur ex illis quae immediate per sensualia e mundo in mentem naturalem, nempe in ejus memoriam et inde in imaginationem, intrant, videatur n. 5118. [2]Ut sciatur quid exterius naturale et quid interius, quae sunt exterioris hominis, et inde quid rationale quod est interioris hominis, paucis dicendum, est: homo a sua infantia usque ad pueritiam est mere sensualis, nam tunc terrestria, corporea et mundana, solum recipit per sensualia corporis; ex illis etiam tunc ejus ideae et cogitationes sunt; communicatio cum interiore homine nondum aperta est, dumtaxat tantum ut capere illa possit et retinere; innocentia quae tunc illi, est solum externa, non autem interna, nam vera innocentia habitat in sapientia; per illam, nempe per innocentiam externam, redigit Dominus in ordinem illa quae per sensualia intrant; absque influxu innocentiae a Domino in prima illa aetate nusquam aliquod (t)fundamentale existeret, super quo intellectuale seu rationale quod homini proprium{1}, potuisset strui: [3] a pueritia ad adolescentiam aperitur communicatio ad interius naturale, per id quod discat decorum, civile et honestum, tam per instructionem a parentibus et magistris quam per studia: ab adolescentia autem ad juvenilem aetatem, aperitur communicatio inter naturale et rationale, per id quod tunc discat vera et bona vitae civilis et moralis, (c)et imprimis vera et bona vitae spiritualis, per auditionem et lectionem Verbi; sed quantum tunc imbuit bona per vera, hoc est, quantum facit vera quae discit, tantum aperitur rationale, at quantum non imbuit bona per vera, seu quantum non facit vera, tantum non aperitur rationale, at usque manent cognitiones in naturali, nempe in ejus memoria, ita quasi extra domum in limine; [4] quantum autem tunc et in sequente aetate infirmat illa, {2}negat et facit contra illa, hoc est, loco illorum credit falsa et agit mala, tantum occluditur rationale, et quoque {3} interius naturale; at usque tantum communicationis ex Divina Domini Providentia remanet ut aliquo intellectu capere illa possit, sed usque non sibi appropriare nisi seriam paenitentiam agat, et diu dein cum falsis et malis luctetur; apud illos autem qui se regenerari patiuntur, contrarium evenit, per gradus seu successive apud illos aperitur rationale, et illi subordinatur interius naturale, et huic exterius; hoc fit {4}imprimis sin aetate juvenili usque ad adultam, et progressive ad ultimam vitae eorum, et postea in caelo in aeternum. Inde sciri potest quid interius et quid exterius apud hominem. @1 i est$ @2 i et$ @3 i tandem$ @4 ab$