5497.“看哪，仍在袋口上”表它们作为礼物被归回，并被储存在外层属世层的入口处。这从“袋口”的含义清楚可知，“袋口”是指外层属世层的入口处。它们出现在那里暗示它们被储存在那里；而它们作为礼物被归回从此前的阐述可推知，即：没有耗费他们自己的任何能力。“袋口”因是口袋的开头部分，故无非表示容器的开头部分，也就是外层属世层，因为该层也是开头部分；“口袋”表示容器（参看5289，5494节）。为叫人知道何为外层属世层和内层属世层，有必要再次对它们作以简短的解释。
尚未成年的孩子无法出于高过外层属世层的任何高层事物进行思考，因为他的观念是由感官印象构成的。但随着他长大，利用感官印象找出事物的原因，他开始出于内层属世层进行思考，而这些观念本质上高于感官印象；然而仍留在自然界的事物里面。不过，当他成长为年轻人时，他若发展自己的理性能力，就会利用其内层属世层里面的事物来找出事物的原因，这些原因是更高性质的真理，可以说是从内层属世层里面的事物中提取出来的。学术界将源于这些事物的思维观念称为理性和非物质观念；而由存在于属世层的这两个部分中的记忆知识所形成的观念，只要来源于世界，并经由感官而来，就被称为物质观念。这就是人用他的理解力从世界上升到天堂的方式。然而，他若不从主接受不断出现并流入他的良善，就不会用他的理解力进入天堂；若接受良善，也会被赋予真理，因为一切真理都在良善里面找到自己的住所。他因被赋予真理，故被赋予理解力，以使他能处于天堂。
Potts(1905-1910) 5497
5497. And behold it was in the mouth of his bag. That this signifies that they were bestowed and stored up in the threshold of the exterior natural, is evident from the signification of the "mouth of the bag," as being the threshold of the exterior natural. That they were stored up there is implied, and that they were bestowed follows from what is said before-that it was without any ability of their own. As the mouth was the fore part of the sack, therefore nothing else is signified by it than the fore part of the receptacle, thus the exterior natural, for this also is before (that a "sack" denotes a receptacle may be seen, n. 5289, 5494). In order that it may be known what the exterior and the interior natural are, it shall be again briefly explained. A boy, being not yet of mature age, cannot think from anything higher than the exterior natural; for he composes his ideas from things of sense. But as he grows up, and from things of sense draws conclusions as to causes, he thereby begins to think from the interior natural; for from things of sense he then forms some truths, which rise above the senses, but still remain within the things that are in nature. But when he becomes a young man, if as he then matures he cultivates his rational, he thus forms reasons from the things in the interior natural, which reasons are truths still higher, and are as it were drawn out from the things in the interior natural. The ideas of thought from these are called in the learned world intellectual and immaterial ideas; while the ideas from the memory-knowledges in both naturals, insofar as from the senses they partake of the world, are called material ideas. In this way man mounts in his understanding from the world toward heaven. But still he does not come into heaven with his understanding unless he receives good from the Lord, which is continually present and flowing in; and if he receives good, truths also are bestowed on him, for in good all truths find their abode; and according as truths are bestowed on him, so also is understanding, by reason of which he is in heaven.
Elliott(1983-1999) 5497
5497. 'And it was in the mouth of his pouch' means that it was returned as a gift and was put back in the opening of the exterior natural. This is clear from the meaning of 'the mouth of the pouch' as the opening of the exterior natural. Its having been put back there is implied from its very presence there, while its return as a gift follows from what was stated immediately before this, that no power of their own had been expended. Because 'the pouch' was in the preliminary part where the sack opened, nothing else is meant by 'the pouch' than the preliminary part of the receptacle, which is the exterior natural since this too is a preliminary part -'a sack' being a receptacle, see 5489, 5494. So that anyone may know what the exterior natural and the interior natural are, let a further brief statement be made about them.
[2] One who is still a child cannot begin to think from anything higher than the exterior natural, for he composes his ideas out of sensory impressions. But as he grows up, employing sensory impressions to work out the reasons for things, he begins to think from the interior natural. For he begins to employ his sensory impressions to formulate ideas about truths which essentially are higher than sensory impressions; yet such ideas are still on a level with things in the natural world. But as he grows into a young adult, if he develops his power of reason, he employs what is in his interior natural to work out the reasons for things, which are truths of a yet higher nature. These are extracted so to speak from what is present in the interior natural. (The learned world calls the ideas composing thought which originate in this way intellectual and immaterial ideas, whereas ideas formed from factual knowledge present in both parts of the natural, insofar as these originate in the world and come through the senses, they call material ideas.) This is the manner in which a person rises with his understanding from the world up to heaven. Yet he does not go on into heaven with that understanding unless he accepts good from the Lord which is constantly present and flowing into him. If he does accept that good he is also endowed with truths, for in good all truths are welcome guests. And as he is endowed with truths, so he is endowed with understanding enabling him to have his being in heaven.
Latin(1748-1756) 5497
5497. `Et {1} illud in ore manticae {2}suae': quod significet quod donata et reposita in limine naturalis exterioris, constat ex significatione `oris manticae' quod sit limen naturalis exterioris; quod ibi reposita, involvitur; et quod donata, sequitur ex {3}antecedentibus his' quod absque ulla potentia propria; `mantica' quia erat (x)anterior pars sacci, ideo per illam nec aliud significatur quam receptaculi pars anterior, ita naturale exterius, nam hoc etiam anterius est; quod `saccus' sit receptaculum, videatur {4} n. 5489, 5494. Ut sciatur quid naturale exterius et naturale interius, iterum paucis dicendum est: puer qui in ephebis adhuc est, non cogitare ex altiore potest quam ex naturali exteriore, ex sensualibus enim componit suas ideas; [2]ut vero adolescit et ex sensualibus concludit ad causas, ita incipit cogitare ex naturali interiore, ex sensualibus enim tunc aliqua vera format quae supra sensualia vadunt, at usque manent intra illa quae sunt in natura; cum autem juvenis fit, sicut tunc adolescit, si rationale suum excolit, ita ex illis quae in naturali interiore sunt, format rationes quae sunt vera adhuc sublimiora, et quasi extracta ab illis quae in naturali interiore, ideae cogitationis ex {5}his vocantur in mundo erudito ideae intellectuales et immateriales; at ideae ex scientificis utriusque naturalis, quatenus trahunt a mundo ex sensibus, vocantur ideae materiales; ita scandit homo intellectu a mundo versus caelum; sed usque non intellectu in caelum venit nisi recipit bonum a Domino, quod {6} continue adest et influit; et si recipit bonum, etiam donatur veris, in bono enim omnia vera hospitantur; et sicut donatur veris, ita donatur intellectu ex quo in caelo est. @1 see p. 176, ft. 5 $ @2 see p. 176, ft. 6$ @3 mox$ @4 i supra$ @5 illis$ @4 quod per caelum a Domino$