3493.“眼睛昏花，不能看见”表当理性渴望通过神性启示属世层时。这从“眼睛”和“看见”的含义清楚可知：“眼睛”是指内层，或理性视觉（参看2701节）；“看见”是指认识并理解（2150，2325，2807节）。因此，当经上说“眼睛昏花”时，意思就是不再有任何辨别力，在此是指对那些存在于属世层的事物不再有辨别力。这就是这些话的含义，事实上所表示的是理性渴望通过神性启示属世层。其中的情形可以从前面有关人在重生时他里面的理性层和属世层的阐述和说明看出来，即：理性层先于属世层重生，因为理性层是内层，因而更接近神性；还因为理性层更纯粹，因而比属世层更适合接受神性；又因为属世层通过理性层重生（参看3286，3288，3321节）。
因此，当理性层已经重生，而属世层尚未重生时，前者在自己看来似乎两眼昏花，因为这二者不存在对应关系。实际上，理性层从天堂之光接受自己的光，而属世层则从尘世之光接受自己的光；不过，除非这二者之间存在一种对应关系，否则，理性层就无法看见属世层中的任何事物，那里的一切如同阴影，甚至幽暗。但是，一旦存在对应关系，属世层中的事物就在光中显明给理性层，因为这时属尘世之光的事物被属天堂之光的事物启示，可以说变得透明。这些事从前面有关对应的阐述和说明看得更清楚（2987，2989-2991，3002，3138，3167，3222，3223，3225，3337，3485节）。通过这些阐述和说明可在某种程度上理解以撒“眼睛昏花，不能看见”这句话表示理性渴望通过神性启示属世层，也就是说，使它也变成神性，因为就至高意义而言，所论述的主题是主。所以，这个问题可通过发生在正经历重生之人身上的事还说明，这在前面提到过，因为人的重生就是主荣耀的一个形像（3043，3138，3212，3296，3490节）。
Potts(1905-1910) 3493
3493. And his eyes were dim that he could not see. That this signifies when the rational desired to enlighten the natural with the Divine, is evident from the signification of "eyes," as being the interior or rational sight (see n. 2701); and from the signification of "seeing," as being to perceive and understand (n. 2150, 2325, 2807); hence when the eyes are said to be dim," it signifies that there is no longer any perception, here, no perception of those things which are in the natural; and this being the signification of these words, it is signified that the rational desired to enlighten the natural with the Divine. How the case herein is may be seen from what has been said and shown before concerning the rational and natural in man when he is being regenerated, namely, that the rational is regenerated before the natural, for the reason that the rational is more interior and thus nearer to the Divine; and also because it is purer, and thus fitter to receive the Divine than is the natural; and further because the natural is to be regenerated through the rational, as may be seen above (n. 3286, 3288, 3321). [2] When therefore the rational has been regenerated and not the natural, the former appears to itself to be dim-sighted, because there is not correspondence; for the rational has its sight from the light of heaven, and the natural has its sight from the light of the world; and unless there is correspondence, the rational can see nothing which is in the natural, all therein being to it as shade, or even as thick darkness. But when there is correspondence, then the things in the natural appear to the rational in light, because the things which are of the light of the world are then enlightened by those which are of the light of heaven, and thereupon become as it were translucent. But these things appear better from what has been before said and shown concerning correspondence (n. 2987, 2989, 2991, 2996, 3002, 3138, 3167, 3222, 3223, 3225, 3337, 3485). Hence it may in some sort be apprehended that by the words, "the eyes of Isaac were dim that he could not see," is signified that the rational desired to enlighten the natural with the Divine, that is, to make it also Divine, for in the supreme sense the Lord is treated of; which may consequently be illustrated by what takes place with man when being regenerated, as before mentioned, for the regeneration of man is an image of the Lord's glorification (n. 3043, 3138, 3212, 3296, 3490).
Elliott(1983-1999) 3493
3493. 'And his eyes were becoming dark so that he could not see' means when the Rational wished to enlighten the Natural from the Divine. This is clear from the meaning of 'the eyes' as interior or rational sight, dealt with in 2701, and from the meaning of 'seeing' as recognizing and understanding, dealt with in 2150, 2325, 2807. Consequently when 'the eyes' are said 'to be becoming dark' the meaning is that no discernment exists any longer, in this case no discernment of the things present in the natural. This being the meaning of these words, the fact that the Rational wished to enlighten the Natural from the Divine is meant. What this implies may be seen from the following things stated and shown already about the rational and the natural with man when he is being regenerated: The rational is regenerated before the natural, for the reason that the rational is interior and so closer to the Divine, and also is purer and so more suited to receiving the Divine than the natural is; and for the further reason that the natural has to be regenerated by way of the rational, see 3286, 3288, 3321.
[2] When therefore the rational has been regenerated but not the natural the former in that case seems to itself to be made dark, for no correspondence exists between the two. Actually the rational receives its sight from the light of heaven, whereas the natural receives its sight from the light of the world; but unless a correspondence exists between the two the rational is unable to see anything that is in the natural. Everything there is like shadow or even like thick darkness. But once a correspondence does exist, things that are in light in the natural are then apparent to the rational, for things that belong to the light of the world are then enlightened by those that belong to the light of heaven, which are so to speak shining through. But these matters are more clearly evident from what has been stated and shown already about correspondence see 2987, 2989-2991, 3002, 3138, 3167, 3222, 3223, 3225, 3337, 3485. Through what is stated and shown in these paragraphs one may grasp to some extent that the words 'Isaac's eyes were becoming dark so that he could not see' mean that the Rational wished to enlighten the Natural from the Divine, that is to say, to make even the Natural Divine, for the subject in the highest sense is the Lord. Light is thereby shed on this matter by what occurs with man when he is being regenerated and which has been described already; for man's regeneration is an image of the Lord's glorification, 3043, 3138, 3212, 3296, 3490.
Latin(1748-1756) 3493
3493. `Et caligabant oculi ejus a videndo': quod significet cum Rationale vellet illustrare Naturale Divino, constat ex significatione `oculorum' quod sit visus interior seu rationalis, de qua n. 2701; et ex significatione `videre' quod sit appercipere et intelligere, de qua n. 2150, 2325, 2807, inde cum `caligare dicuntur oculi,' significatur quod amplius non apperceptio, hic {1} non apperceptio illarum rerum quae in naturali; et quia haec significantur per illa verba, significatur quod Rationale vellet illustrare Naturale Divino; quomodo se res habet, constare potest ab illis quae prius de rationali et naturali apud hominem cum regeneratur, dicta et ostensa sunt, nempe quod rationale prius regeneretur quam naturale, ex causa quia rationale est interius et sic (x)propius Divino, et quoque quia est purius et sic aptius ad recipiendum Divinum quam naturale, etiam ex causa quia per rationale regenerandum est naturale, videatur n. 3286, 3288, 3321: [2] cum itaque rationale regeneratum est et non naturale, tunc illud apparet sibi `caligare,' nam non est correspondentia; rationale enim visum suum habet a luce caeli, {2}et naturale visum suum a luce mundi; nisi correspondentia sit, rationale nihil videre potest quod in naturali; est illi omne quod ibi sicut umbra, aut quoque sicut caligo; at vero cum correspondentia est, tunc apparent rationali illa quae sunt in naturali in luce, quia tunc illustrantur illa quae lucis mundi, ab illis quae lucis caeli sunt; illa tunc sicut pellucent; sed haec melius patent ab illis quae de {3}correspondentia prius dicta et ostensa sunt, videantur n. 2987, 2989-2991, 3002, 3138, 3167, 3222, 3223, 3225, 3337, 3485. Per {4}haec nunc aliqualiter capi potest quod per illa verba `caligabant oculi Jishaki a videndo' significetur quod Rationale vellet illustrare Naturale Divino, nempe id etiam Divinum facere, nam in sensu supremo agitur de Domino; quae sic illustrari possunt per illa quae existunt apud hominem cum is regeneratur, de quibus dictum; est enim regeneratio hominis imago glorificationis Domini, n. 3043, 3138, 3212, 3296, 3490. @1 i quod$ @2 at$ @3 correspondentiis$ @4 illa quae dicta sunt$