5232.“就是我和膳长”表这两种感官能力。这从“酒政长”和“膳长”的代表清楚可知：“酒政长”，就是此处的“我”所指的，是指一般受心智的理解力部分支配的感官能力（参看5077，5082节）；“膳长”是指一般受意愿部分支配的感官能力（5078，5082节），因此，“我和膳长”表示这两种感官能力。我们之所以说“这两种感官能力”，是因为人里面有两种官能构成他的生命，即意愿和理解力，这些与他里面的每一个事物有关。人里面之所以有两种官能构成他的生命，是因为有两种元素构成天堂里的生命，即良善与真理。良善与意愿有关，真理与理解力有关。由此可见有两种元素构成属灵人，并使他在来世蒙福，即仁与信。因为仁本质上是良善，信本质上是真理；仁与意愿有关，信与理解力有关。自然界中的每一个事物都与这二者，即良善与真理有关，它从这些存在并靠它们持续存在。
自然界中的每一个事物都与这两种元素有关，这一事实从热和光的存在看得非常明显。热与良善有关，光与真理有关；因此，属灵之热是爱之良善，属灵之光是信之真理。由于整个自然界中的每一个事物都与这二者，即良善与真理有关，并且良善以热来代表，信以光来代表，所以谁都能自己判断出，人若唯独拥有信，没有任何仁，或也可说，唯独拥有对真理的理解，没有对良善的任何渴望，是什么样子，或是何品质。他岂不像冬天的情形？那时，虽然阳光明媚，但每一个事物都因缺乏热而处于蛰伏或休眠的状态。这就是唯独拥有信，没有爱之良善之人的状态。他会陷入寒冷和黑暗：陷入寒冷是因为他厌恶、反对良善；陷入黑暗是因为他由此厌恶、反对真理。事实上，厌恶、反对良善者，也厌恶、反对真理，无论他自己觉得如何不是如此；因为这种厌恶会将那种厌恶吸引到自己这一边。这就是那人死后的状态。
Potts(1905-1910) 5232
5232. Me and the prince of the bakers. That this signifies both sensuous parts, is evident from the representation of the prince of the butlers, who is here meant by "me," as being the sensuous subject to the intellectual part in general (see n. 5077, 5082); and from the representation of the prince of the bakers, as being the sensuous subject to the will part in general (n. 5078, 5082); thus by "me and the prince of the bakers" both sensuous parts are signified. We say "both" sensuous parts because there are two faculties in man which constitute his life, the will and the understanding, to which each and all things in him have reference. That there are two faculties in man which constitute his life, is because there are two things which make life in heaven-good and truth-good having reference to the will, and truth to the understanding. From this it is plain that there are two things which make man spiritual, and consequently make him blessed in the other life, namely, charity and faith; for charity is good and faith is truth, and charity has reference to the will and faith to the understanding. [2] To these two-good and truth-each and all things in nature bear reference, and from this they come into existence and subsist. That they bear reference to these two things, is very evident from heat and light, of which heat has reference to good and light to truth, and therefore spiritual heat is the good of love, and spiritual light is the truth of faith. As each and all things in universal nature bear reference to these other two, good and truth, and as good is represented in heat, and faith in light, everyone may judge of what quality a man is from faith alone without charity, or what is the same thing, from merely understanding truth without willing good. Is it not like the state of winter, when the light is brilliant, and yet everything is torpid, because without heat? Such is the state of the man who is in faith alone, and not in the good of love. He is in cold and in darkness, in cold because he is opposed to good, in darkness because thereby he is opposed to truth; for one who is opposed to good is also opposed to truth, however he may seem to himself not to be so; for the one draws the other to its side. Such becomes his state after death.
Elliott(1983-1999) 5232
5232. 'Me and the chief of the bakers' means both kinds of sensory power. This is clear from the representation of the chief of the cupbearers, to whom 'me' refers here, as the sensory power subject in general to the understanding part of the mind, dealt with in 5077, 5082, and from the representation of 'the chief of the bakers' as the sensory power in general subject to the will part, dealt with in 5078, 5082, so that 'me and the chief of the bakers' means both kinds of sensory power. The expression 'both kinds of sensory power' is used because in the human being there are two mental powers - the will and the understanding - which make up his life, and these have a connection with every single thing within him. The reason there are in the human being two mental powers which constitute his life is that there are two elements which compose life in heaven, namely goodness and truth. Goodness is connected with the will, truth with the understanding. From this one may see that there are two elements which compose the spiritual man and as a consequence constitute blessedness in the next life; these are charity and faith. For charity is essentially goodness, and faith essentially truth, so that charity is connected with the will and faith with the understanding Every single thing in the natural world too has a connection with these two, goodness and truth; it comes into being from these and is kept in being by them.
[2] The fact that every single thing in the natural world has a connection with those two elements is perfectly plain from the existence of heat and light. Heat has a connection with good and light a connection with truth, and therefore spiritual heat is the good of love, while spiritual light is the truth of faith. Since every single thing in the entire natural creation has a connection with these two - with goodness and truth - and since good is represented in heat, and faith in light, anyone can judge for himself what a person is like if he possesses faith alone without any charity, or what amounts to the same, if he possesses an understanding of truth alone without any desire for good. Does he not resemble the situation in winter, when light shines and yet every single thing is dormant for lack of heat? That is what the state is like of the person who possesses faith alone and no good of love. His state is one of cold and darkness, of cold because he is averse to goodness, of darkness because he is on that account averse to truth. For anyone averse to goodness is also averse to truth, no matter how much it may seem to him that he is not; for the one aversion leads to the other. This is what that person's state comes to be like after death.
Latin(1748-1756) 5232
5232. `Me et principem pistorum': quod significet utrumque sensuale, constat a repraesentatione `principis pincernarum', qui hic intelligitur per `me', quod sit sensuale parti intellectuali subjectum in genere, de qua n. 5077, 5082; et ex repraesentatione `principis pistorum' quod sit sensuale parti voluntariae subjectum in genere, de qua n. 5078, 5082; ita per `me et principem pistorum' significatur utrumque sensuale; dicitur utrumque sensuale quia in homine, quae vitam ejus faciunt, sunt binae facultates, nempe voluntas et intellectus, ad quas se referunt omnia et singula quae in homine; quod binae facultates in homine sint quae constituunt vitam ejus, est quia duo sunt quae faciunt vitam in caelo, nempe bonum et verum; bonum se refert ad voluntatem, verum ad intellectum; inde patet quod duo sint quae faciunt hominem spiritualem, et consequenter illum beatum in altera vita, nempe charitas et fides; charitas enim est bonum, et fides est verum; et charitas se refert ad voluntatem, et fides ad intellectum; [2]ad illa bina, nempe ad bonum et verum, etiam se referunt omnia et singula in natura, inde existunt et inde subsistunt; quod ad illa bina se referant, patet manifeste ex calore et luce; calor se refert ad bonum et lux ad verum, quapropter etiam calor spiritualis est bonum amoris, et lux spiritualis est verum fidei; cum omnia et singula in universa natura ad illa bina, nempe ad bonum et verum, se {1}referunt, et bonum repraesentatur in calore, et fides in luce, judicet quisque qualis homo est ex sola fide absque charitate, seu quod idem, ex solo intelligere verum absque velle bonum; annon similis est statui hiemis, quando lux splendet et usque omnia et singula torpent quia absque calore? Talis status est hominis qui in sola fide est et non in bono amoris; est in gelu et in tenebris, in gelu quia est contra bonum, in tenebris quia ex eo est contra verum; qui enim est contra bonum {2}, is quoque contra verum est, utcumque videatur sibi quod non sit, nam unum trahit in suam partem alterum; talis fit ejus status post mortem. @1 referant$ @2 i est$