5133.“向法老提说我”表与内层属世层的交流。这从“向某人提说”的含义和“法老”的代表清楚可知：“向某人提说”是指交流；“法老”是指内层属世层（参看5080，5095节）。“与内层属世层的交流”意思是通过对应的结合。内层属世层就是那从理性层接受真理与良善的观念，并为它们所服务的功用而将它们储存起来的，因而是那直接与理性层交流的。但外层属世层则是那接受形像，并由此接受对经由感官来自世界的事物的观念的。这后一种观念若不从存在于内层属世层中的观念那里获得光明，就会产生错觉，这些错觉被称为感官错觉。当人陷入这些错觉时，除了与它们一致，或给予它们支持的东西外，他什么也不信，如对应关系不存在时的情形。如果此人没有被赋予仁爱，就不存在任何对应关系；事实上，仁爱是带来结合的手段，因为仁之良善包含来自主的生命。这生命将真理排列成序，由此赋予仁爱以一种外在形式，也就是他能在其中呈现自己的一个形像。这种形式在来世显为可见，是天使的形式本身。因此，所有天堂都是仁爱的形式；该仁爱的美丽是从信之真理那里获得的，这美丽里面的生命则是从仁之良善那里获得的。
Potts(1905-1910) 5133
5133. And make mention of me unto Pharaoh. That this signifies communication with the interior natural, is evident from the signification of "making mention to" anyone as being to communicate; and from the representation of Pharaoh, as being the interior natural (see n. 5080, 5095). By "communication with the interior natural" is meant conjunction by correspondence. The interior natural is that which receives ideas of truth and good from the rational, and stores them up for use, consequently which communicates immediately with the rational; but the exterior natural is that which receives images and thence ideas of things from the world through the senses.
[2] These ideas, unless enlightened by those which are in the interior natural, present fallacies, which are called the fallacies of the senses. When man is in these fallacies, he believes nothing but what agrees with them, and what they confirm, as is the case if there is no correspondence; and there is no correspondence unless the man is imbued with charity, for charity is the uniting means, because in the good of it there is life from the Lord, which disposes truth into order, so that the form of charity, or charity in an image, may come into existence. This form appears visibly in the other life, and is the angelic form itself. Hence all the angels are forms of charity, the beauty of which is from the truths which are of faith, and the life of this beauty is from the good which is of charity.
Elliott(1983-1999) 5133
5133. 'And make mention of me to Pharaoh' means communication with the interior natural. This is clear from the meaning of 'making mention to someone' as communicating, and from the representation of 'Pharaoh' as the interior natural, dealt with 5080, 5095. By communication with the interior natural one means a joining together with it that has been effected through correspondence. The interior natural is that which receives ideas of truth and good from the rational and stores these away for the use they may serve, and is consequently that which communicates directly with the rational. The exterior natural however is that which receives images, and from these the ideas of things coming from the world by way of the senses.
[2] Unless these latter ideas receive light from ideas present in the interior natural they give rise to illusions, which are called the illusions of the senses. When subject to such illusions a person believes nothing apart from that which is in agreement with them or to which they lend support, as is the situation if no correspondence exists. Nor does any correspondence exist if that person is not endowed with charity, for charity is the means which brings about union because the good of charity contains life from the Lord. That life arranges truths into order, thereby giving charity an outward form, that is, an image in which it can present itself. This form is manifested visually in the next life and is the angelic form itself. All the angels consequently are forms of charity, the beauty of this charity being received from the truths of faith, and the life within the beauty being received from the good of charity.
Latin(1748-1756) 5133
5133. `Et meminisse facias mei ad Pharaonem': quod significet communicationem cum interiore naturali, constat ex significatione `meminisse facere ad aliquem' quod sit communicare; et a repraesentatione `Pharaonis' quod sit interius naturale, de qua n. 5080, 5095 per communicationem cum interiore naturali intelligitur conjunctio per correspondentiam; interius naturale est illud quod recipit ideas veri et boni e rationali et recondit ad usum, consequenter quod immediate cum rationali communicat; exterius autem naturale est illud quod recipit imagines et inde ideas rerum per sensualia e mundo; [2] hae ideae nisi illustrentur ab illis quae in interiore naturali sunt, sistunt fallacias, quae fallaciae sensuum vocantur; in quibus cum homo est, nihil credit {1} nisi quod cum illis concordat, et nisi{2} quod illae confirmant, quod fit si non correspondentia sit; et hoc nec fit nisi imbuatur homo charitate, charitas enim est medium uniens quia in bono ejus est vita a Domino, quae vita disponit in ordinem vera, ut forma charitatis seu charitas in imagine existat; haec forma apparet visibilis in altera vita et est ipsa angelica; omnes angeli inde sunt formae charitatis, pulchritudo ejus est ex veris quae fidei, et vita pulchritudinis est ex bono quod charitatis. @1 creditur$ @2 ita$