5081.“这两内臣”表它转离身体的这两种感官能力；也就是说，新的属世人转离这些。这从“内臣”的含义清楚可知，“内臣”，即此处的酒政和膳长，是指这两种感官能力或感官事物，如前所述（5077，5078节）。相对于“主、王”所指的内层人，身体感官，即视觉、嗅觉、味觉和触觉也是服侍者，可以说是内臣或朝臣。因为它们服侍内层人，为它提供从可见世界和人类社会的经验所收集到的证据，由此使它能变得聪明和智慧。因为人生来甚至没有任何知识，更不用说任何聪明或智慧了，他生来只有接受并被赋予这些的能力。这种接受和赋予通过两种不同的渠道实现，即内在渠道和外在渠道。来自神性之物经由内在渠道流入，来自世界之物经由外在渠道流入。这二者在人里面相遇，在这种情况下，人越允许自己从神性接受光，就越进入智慧。经由外在渠道流入之物通过身体感官流入；然而，它们并非自动流入，只是被内在人召唤出来作为一个层面服务于经由内在渠道从主或神性流入的属天和属灵之物。由此明显可知，身体感官就像内臣。一般来说，相对于内层事物，一切外层事物都是服侍者；相对于属灵人，整个属世人并不是别的。
在原文，此处所用的词语表示服侍者、内臣、内侍或太监。在内义上它表示属世人的良善与真理，如此处的情形。但具体来说，所指的是属世人的良善；如弥赛亚书：
与耶和华联合的外邦人不要讲说，耶和华必定将我从祂民中分别出来。太监也不要说，看哪，我是枯木。因为耶和华如此说，那些谨守我的安息日，拣选我所喜悦的事，持守我约的太监，我必使他们在我殿中，在我墙内有地方、有名号，比有儿女更美。我必赐他们永远的名，不能剪除。（以赛亚书56:3-5）
此处“太监”表示属世人的良善，“外邦人”表示属世人的真理；因为主的教会分为外在的和内在的。那些属外在教会的人是属世的；那些属内在教会的人是属灵的。那些属世，却处于良善的人就是“太监”，而那些处于真理的人是“外邦人”；而且，由于真正的属灵人或内在人唯独在教会里面找到，所以“外邦人”也表示那些在教会之外（即外邦人），然而却照着他们的宗教信仰处于真理的人（2049，2593，2599，2600，2602，2603，2861，2863，3263节）；“太监”表示那些处于良善的人。
Potts(1905-1910) 5081
5081. Against his two courtministers. That this signifies that it averted itself from the sensuous things of the body, of both kinds, is evident from the signification of "courtministers," who here are the butler and the baker, as being the sensuous things of both kinds (of which above, n. 5077, 5078). The sensuous things of the body, namely, the sight, hearing, smell, taste, and touch, are as it were ministers of the court relatively to the interior man, who is their lord the king; for they minister to him, so that from the things in the visible world and in human society he may come into the teachings of experience, and may in this way acquire intelligence and wisdom. For man is not born into any knowledge, still less into any intelligence or wisdom, but only into the capability of receiving and becoming imbued with them. This is effected in two ways, namely, by an internal way, and by an external way. By the internal way flows in what is Divine, by the external way flows in what is of the world. These meet within man, and then insofar as he suffers himself to be enlightened by what is Divine, he comes into wisdom. The things which flow in by the external way, flow in through the sensuous things of the body; although they never flow in of themselves, but are called forth by the internal man to serve as a plane for the celestial and spiritual things which flow in by the internal way from the Divine. From this it is evident that the sensuous things of the body are like the ministers of a court. In general, all exterior things are ministers relatively to interior things. Relatively to the spiritual man the whole natural man is nothing else. [2] In the original language the term here used means a minister, courtier, chamberlain, or eunuch; in the internal sense it signifies, as here, the natural man as to good and truth, but specifically the natural man as to good; as in Isaiah:
Let not the son of the stranger, that cleaveth to Jehovah, speak, saying, Jehovah will surely separate me from His people; neither let the eunuch say, Behold I am dry wood. For thus hath said Jehovah to the eunuchs that keep My sabbaths, and choose that wherewith I am delighted, and are holding My covenant; I will give them in My house and within My walls a place and a name, a good better than sons and daughters; I will give them a name of eternity that shall not be cut off (Isa. 56:3-5);
here a "eunuch" denotes the natural man as to good, and the "son of the stranger" the natural man as to truth; for the church of the Lord is external and internal, and they who are of the external church are natural, while they who are of the internal church are spiritual. They who are natural, and yet are in good, are "eunuchs," and they who are in truth are the "sons of the stranger;" and as the truly spiritual or internal are to be found only within the church, therefore also by the "sons of the stranger" are signified those who are outside the church, or the Gentiles, and yet are in truth according to their religiosity (n. 2049, 2593, 2599, 2600, 2602, 2603, 2861, 2863, 3263); and by "eunuchs," those who are in good.
Elliott(1983-1999) 5081
5081. 'With his two courtier-ministers' means from both kinds of sensory powers in the body; that is to say, from these [the new natural man] turned away. This is clear from the meaning of 'courtier-ministers', who in this case are the cupbearer and the baker, as both kinds of sensory powers, dealt with above in 5077, 5078. In relation to the interior man, meant by 'lord the king', the bodily senses - sight, hearing, smell, taste, and touch - are also ministers, courtiers so to speak. For they serve to provide the interior man with evidence gathered from experience in the visible world and in human society, thereby enabling it to become intelligent and wise. For the human being is born with not even any knowledge, let alone with any intelligence or wisdom. He is born with no more than the capacity to receive and be endowed with these. Such reception and endowment is effected through two different channels, an internal channel and an external one. By the internal channel that which is from the Divine flows in, by the external that which is from the world. The two meet within a person, in which case, so far as the person allows himself to receive light from the Divine, he enters into wisdom. The things that flow in by the external channel come through the bodily senses; yet they do not flow in of their own accord but are called forth by the internal man to serve as a base laid down for celestial and spiritual things flowing in from the Lord by the internal channel. From this it may be seen that the bodily senses are like courtier-ministers. In general everything exterior, in relation to what is interior, is a minister; the entire natural man in relation to the spiritual man is nothing else.
[2] The word used in the original language means minister, courtier, bed-chamber servant, and eunuch. In the internal sense the good and truth of the natural man are meant, as is the case here. But specifically the good of the natural man is meant, as in Isaiah,
Do not let the son of the foreigner who clings to Jehovah say, Jehovah surely separates me from being with His people. Do not let the eunuch say, Behold, I am dry wood. For thus said Jehovah to the eunuchs who keep My sabbaths and choose that in which I delight, and are holding fast to My covenant, I will give those in My house and within My walls a place and a name better than sons and daughters; I will give them an eternal name which will not be cut off. Isa 56:3-5.
In this case 'the eunuch' stands for the good of the natural man, and 'the son of the foreigner for the truth of the natural man; for the Lord's Church is both external and internal. Those who belong to the external Church are natural; those who belong to the internal Church are spiritual. Those who are natural and yet are governed by good are 'the eunuchs', while those governed by truth are 'the sons of the foreigner'. Also, since the truly spiritual or internal ones are to be found solely within the Church, 'the sons of the foreigner' in addition means therefore those who are outside the Church - the gentiles - who are nevertheless governed by the truth as taught by their religion, 2049, 2593, 2599, 2600, 2602, 2603, 2861, 2863, 7263, while 'the eunuchs' means those governed by good.
Latin(1748-1756) 5081
5081. `Super binos ministros aulicos suos': quod significet a sensualibus corporis utriusque generis, quod nempe se averteret, constat ex significatione 'ministrorum aulicorum' qui hic sunt pincerna et pistor quod sint sensualia utriusque generis, de qua supra n. 5077, 5078; sensualia {1}quae corporis, nempe visus, auditus, olfactus, gustus et tactus, etiam sunt `ministri sicut aulici' respective ad interiorem hominem, qui est `dominus rex', ministrant enim ei, ut in documenta experientiae veniat ab illis quae sunt in mundo aspectabili {2}et in societate humana, et sic ut intelligat et sapiat; homo enim in nullam scientiam, minus in quam intelligentiam et sapientiam nascitur, sed modo in facultatem recipiendi et imbuendi illa; id fit per duplicem viam, nempe per viam internam et per viam externam; per viam internam influit Divinum, per viam externam influit mundanum, haec intus in homine concurrunt; et tunc quantum homo se patitur illustrari a Divino, tantum venit in sapientiam; quae per viam externam, per sensualia corporis influunt, sed non influunt ex se, verum evocantur per internum hominem ut inserviant pro plano caelestibus et spiritualibus quae per viam internam a Divino influunt; inde constare potest quod sensualia corporis sint sicut `ministri aulici'; in genere omnia exteriora sunt ministri respective ad interiora; totus naturalis homo non aliud est respective ad spiritualem. Vox illa in lingua originali 2 significat ministrum, aulicum, cubicularium, eunuchum; in sensu interno per illum significatur {3} naturalis homo quoad bonum et quoad verum, ut hic;in specie autem naturalis homo quoad bonum, ut apud Esaiam, Ne dicat filius alienigenae qui adhaeret Jehovae, dicendo, Separando separat me Jehovah a cum populo Suo: nec eunuchus dicat, Ecce ego lignum aridum; nam sit dixit Jehovah eunuchis qui custodiunt sabbata Mea, et eligunt quo delector, ac tenentes foedus Meum; Dabo illis in domo Mea, et intra muros Meos locum et nomen, bonum prae filiis et filiabus, nomen aeternitatis dabo illis quod non exscindetur, lvi 3-5;
`eunuchus' ibi pro naturali homine quoad bonum, et `filius alienigenae' pro naturali homine quoad verum; Ecclesia enim Domini est externa et interna; qui ab Ecclesia externa, `sunt naturales', qui ab interna, spirituales; qui naturales et tamen in bono, sunt `eunuchi', et qui in vero, sunt `filii alienigenae'; et quia vere spirituales seu interni non dari possunt quam intra Ecclesiam, ideo quoque per `filios alienigenae' significantur qui extra Ecclesiam sunt seu gentiles, et tamen in vero secundum religiosum suum, n. 2049, 2593, 2599, 2600, 2602, 2603, 2861, 2863, 3263; et per `eunuchos' qui in bono. @1 etiam quae corporis sunt$ @2 inque$ @3 i in genere$