5165# "使酒政长官复原职掌酒"象征理智部分的感官层面被接受并从属。这可以从以下看出："酒政长官"的代表意义是一般而言从属于理智部分的感官层面，关于这一点参见上文；"使其复原职掌酒"的含义是重新整理秩序置于理智之下。
"复原职位"是重新整理秩序使其处于最后位置（参5125节），这里是掌酒，因为"掌酒"以及与掌酒相关的事物，如酒、新酒、浓酒、水等，主要是指那些属于理智的事物，饮用和喝也是如此（参3069，3168，3772，4017节）。由此可见，"使酒政长官复原职掌酒"是将理智部分的感官层面重新整理秩序，从而接受并从属。
【2】当这些感官层面服务并作为媒介为内在事物服务时，它们就被接受并从属，既为了将内在事物付诸行动，也为了向内观看。人在属于外在自然层面的感官层面中，几乎就像在面部看到情感、在眼睛中看到更内在情感一样看到内在事物。没有这样的内在面部，或者说没有这样的平面，身体中的人根本无法思考那些超越感官层面的事物，因为他在那里看到这些事物，就像人在他人面部看到情感和思想时不注意面部本身一样；也像听到他人说话时不注意声音而注意话语的意思，声音话语本身就是意思所在的平面。外在自然层面的情况也是如此；如果它不为内在事物服务作为平面，让内在事物像在镜子中一样看到自己，人根本无法思考；因此这个平面首先被形成，即从婴儿期开始。但这些事情鲜为人知，因为人内在存在的那些事物，没有内在的反思就不会显明。
【3】外在自然层面是什么样的，这在来世清楚地显现出来；因为灵人和天使的面容是由它并按照它形成的。在天堂的光中，通过那面容，内在事物发光，主要是意图或目的；如果对主的爱和对邻舍的仁爱形成了内在事物，那么面容就有光辉，面容本身就是爱和仁爱的形式；但如果自我之爱和世界之爱以及由此而来的仇恨、报复、残忍等类似事物形成了内在事物，那么面容就有魔鬼性，面容本身就是仇恨、报复和残忍的形式。由此可以看出外在自然层面是什么以及有什么用处，当它从属于内在事物时是什么样的，当内在事物反而从属于它时又是什么样的。
5165.“使酒政长官复原职”表属于理解力部分的感官印象被接受，变得顺服。这从“酒政长”的代表和“官复原职”的含义清楚可知：“酒政长”是指总体上受理解力部分支配的感官印象，如前所述；“官复原职”是指恢复在理解力部分之下的次序。“恢复原位”是指处于末位或占据最低位置（参看5125节）。此处之所以说“官复原职”（即酒政的职位），是因为酒政及其相关事物，如酒、新酒、烈酒、水都与理解力的事物有关，“给喝”和“喝”也是（参看3069，3168，3772，4017节）。由此明显可知，“使酒政长官复原职”表示恢复属于理解力的感官印象的次序，因而接受它们，使它们变得顺服。
当这些感官印象作为将内层事物带入行为并获得对它们的洞察的手段而事奉并服务于内层事物时，它们就被接受并变得顺服。因为人能在外层属世层的感官印象里面看见内层事物，就跟他在人们脸上看见他们的情感，甚至在他们的眼睛里看见更内在的情感差不多。没有这样一个层面，或说没有一张内在的脸，或诸如此类的镜子，人活在肉身期间根本无法思维在感官之上的事物；因为他在感官印象里面看见上面的东西，就好比某人在别人脸上看见他的情感和思维，却没有注意这张脸本身；或好比某人在听别人说话，却没有注意说话者所说的话，只注意他所说那些话的含义。实际所说的话语是一个层面，在其中能看见内在含义。外层属世层也是如此；如果外层属世层不能作为内层事物在其中如在一面镜中那样看见自己的一个层面而服务于内层事物，人根本无法思考。正因如此，该层面首先形成，甚至自童年早期就形成。不过，这些事不为人知，因为发生在人里面的事并不明显，除非人停下来反思内在所发生的事。
外层属世层的性质在来世是显而易见的，因为灵人与天使的脸就是通过并照着它形成的。在天堂之光中，内层事物，尤其意图或目的便透过这些脸闪耀出来。如果对主之爱和对邻之仁形成内层，那么这些就会使脸光辉四射，而这张脸本身就是爱与仁的可见形式。相反，如果自我之爱和尘世之爱，以及由此衍生的仇恨、报复、残忍等等形成内层，这些就会使脸呈现出恶魔般的表情，而这张脸本身就是仇恨、报复和残忍的可见形式。由此可见何为外层属世层及其功用，以及它受内层事物支配时是什么样；当内层事物受它支配时，它又是什么样。
Potts(1905-1910) 5165
5165. And he brought back the prince of the butlers upon his butlership. That this signifies that the sensuous things of the intellectual part were received and made subordinate, is evident from the representation of the prince of the butlers, as being in general the sensuous things subject to the intellectual part (of which above); and from the signification of "bringing back upon his butlership," as being to reduce into order under the intellectual. (That "to bring back upon a station" is to reduce into order so as to be in the last place, may be seen in n. 5125.) It is here said "upon the butlership," because the butlership and the things relating to it, such as wine, new wine, strong drink, and water, are predicated of what belongs to the understanding, as also are drinking and giving to drink (see n. 3069, 3168, 3772, 4017); hence it is plain that by "bringing back the prince of the butlers upon his butlership" is signified reducing into order the sensuous things of the intellectual part, and thus receiving them and making them subordinate. [2] These sensuous things are received and made subordinate when they minister and serve as means to interior things, both for bringing forth into act and for seeing inwardly; for man sees interior things in the sensuous things of the exterior natural almost as he sees affections in the face, and those still more interior in the eyes. Without such an interior face, or without such a plane, a man in the body cannot think at all of what is above sensuous things, for he sees what is above as one sees the affections and thoughts of another in his face, while not attending to the face itself; and as when one hears another speak, while not attending to the words, but to the sense of what is said, the very speaking of the words being the plane in which that sense is. It is similar with the exterior natural; unless this served interior things as a plane in which they see themselves as in a mirror, man could not think at all; and therefore this plane is formed first, even from infancy. But these matters are unknown, because that which comes forth interiorly in man does not come to view except by interior reflection. [3] The quality of the exterior natural is very manifest in the other life, for the faces of spirits and angels are formed from it and according to it. In the light of heaven the interiors, and especially the intentions or ends, shine forth through that face. If love to the Lord and charity toward the neighbor have formed the interiors, there is a consequent resplendence in the face, and the face itself is love and charity in form; but if the love of self and of the world, and the derivative hatred, revenge, cruelty, and the like, have formed the interiors, there is a consequent diabolical expression in the face, and the face itself is hatred, revenge, and cruelty in form. From this it is evident what the exterior natural is and what is its use, and also what it is when made subject to interior things, and what it is when interior things are made subject to it.
Elliott(1983-1999) 5165
5165. 'And he restored the chief of the cupbearers to his supervision over [Pharaoh's] drink' means that the sensory impressions belonging to the understanding part were accepted and made subordinate. This is clear from the representation of 'the chief of the cupbearers' as in general the sensory impressions subject to the understanding part, dealt with above; and from the meaning of 'restoring to his supervision over [Pharaoh's] drink' as restoring to order beneath the understanding part. 'Restoring to a position' means restoring to order so as to occupy the lowest position, see 5125; but here a restoration to supervision over the drink is spoken of because that supervision and the kinds of drink that were the objects of it, such as wine, new wine, strong drink, and water, have reference to things of the understanding, as also do giving to drink and actual drinking, 3069, 3168, 3772, 4017. From this it is evident that 'restoring the chief of the cupbearers to his supervision over [Pharaoh's] drink' means a restoration to order of the sensory impressions belonging to the understanding, and thus the acceptance and subordination of them.
[2] Those sensory impressions are accepted and made subordinate when they minister to and serve interior things as the means both to the realization of these in actions and to the acquisition of insights into them. For within the sensory impressions present in his exterior natural a person can see interior things, in much the same way as he sees people's affections within their faces and even more interior affections within their eyes. Without an interior face or mirror such as this no one is able, while living in the body, to engage in any thought at all about things that are above the senses; for what he sees within the sensory impressions may be likened to someone's recognition of other people's affections and thoughts within their faces, without the payment of any attention by him to their actual faces. Or it may be likened to someone listening to another speaking; he pays no attention to the words the speaker uses, only to the meaning of what is uttered by him. The actual words that are used are a mirror in which the inner meaning can be seen. The same is so with the exterior natural; if this did not serve interior things as a mirror in which they see themselves as if in a looking-glass, a person could not engage in any thought at all. This being so, the mirror is formed first - in earliest childhood onwards. But these are matters about which people have no knowledge because what is going on inside a person is not evident unless one stops to reflect on. what takes place inwardly.
[3] The nature of the exterior natural is plainly evident in the next life, for the faces of spirits and of angels are shaped by and in conformity with it. In the light of heaven interior things, especially intentions and ends in view, shine through those faces. If love to the Lord and charity towards the neighbour have formed the interiors, then these cause a brightness to shine in the face, and the face itself is a visual form of love and charity. But if self-love and love of the world, and therefore all kinds of hatred, revenge, cruelty, and the like, have formed the interiors, these cause a devilish appearance to be manifested in the face, and the face itself is a visual form of hatred, revenge, and cruelty. From this one may see what the exterior natural is and the use it serves, also what it is like when made subject to interior things, and what it is like when these are made subject to itself.
Latin(1748-1756) 5165
5165. `Et reduxit principem pincernarum super propinationem suam': quod significet quod sensualia partis intellectualis recepta et subordinata sint, constat ex repraesentatione `principis pincernarum' quod sint in genere sensualia parti intellectuali subjecta, de qua supra; et a significatione `reducere super propinationem suam' quod sit redigere in ordinem sub intellectuali;quod `reducere super stationem' sit redigere in ordinem ut ultimo loco sint, videatur n. 5125, hic propinationem, quia `propinatio' et `quae propinationis' sunt, sicut vinum, mustum, sicera, aqua, prae dicantur de illis quae sunt intellectus, ut quoque potatio et bibitio, n. 3069, 3168, 3772, 4017; exinde patet quod {1} `reducere principem pincernarum super propinationem suam' sit sensualia partis intellectualis redigere in ordinem, ita recipere et 2 subordinare. Recipiuntur et subordinantur sensualia illa cum ministrant et pro mediis inserviunt interioribus,{2}tam ad producendum in actum quam ad videndum intus; homo {3}enim in sensualibus quae exterioris naturalis sunt, videt interiora paene quemadmodum videt affectiones in facie et interiores adhuc in oculis; absque interiore tali facie, seu absque tali plano, homo in corpore nullatenus de illis quae supra sensualia sunt, cogitare potest, videt enim illa ibi, sicut cum homo in alterius facie videt affectiones et cogitationes {4}, non attendendo ad ipsam faciem; et quoque sicut cum audit alterum loquentem non attendens ad voces sed ad sensum loquelae, ipsa loquela vocum est planum in quo ille sensus est: similiter se habet cum exteriore naturali; nisi hoc inserviret interioribus pro plano, in quo sicut in speculo interiora se videant, nullatenus homo cogitare posset; quapropter hoc planum primum formatur, nempe ab infantia; sed {5}haec ignota sunt quia illa quae interius apud hominem existunt, absque 3 interiore reflexione non patent. Quale exterius naturale est, hoc patet manifeste in altera vita; nam facies spirituum et angelorum formata est ex illo et secundum illud; in luce caeli per illam faciem elucent interiora, imprimis intentiones seu fines; si amor in Dominum et charitas erga proximum formaverant interiora, tunc inde est splendor in facie, et ipsa facies est amor et charitas in forma; at si amor sui et mundi ac inde odia, vindictae, crudelitates et similia formaverant interiora, tunc inde est diabolicum in, facie, et ipsa facies est odium vindicta et crudelitas in forma; inde constare potest quid et cui usui est exterius naturale, et quale est cum subjectum est interioribus, et quale cum interiora et subjecta sunt. @1 i per AI$ @2 tam ad producendum illa in actum, quam ad interius videndum illa, ib sicut in se$ @3 etiam$ @4 i ejus$ @5 hoc ignotum est$