3869.“就说，耶和华因为听见”在至高意义上表示圣规（providence），在内在意义上表示信的意愿，在内层意义上表示顺从，在外在意义上表示听见，在此表示唯独从主所接受的意愿中的信。这从“听见”的含义清楚可知。至于“听见”表示听的意思，这没必要解释；但“听见”在内层意义上表示顺从，在内在意义上表示意愿中的信，这一点从下文所提到的许多圣言经文，以及与视觉相比时听觉的性质明显看出来。“看见”在内层意义上表示理解，在内在意义上表示认知中的信（参看3863节）；它具有这些含义的原因在于，事物的本质能被人的内视看到，并由此被一种信所理解，尽管这信是仅存在于理解中的那种。然而，当所听到的话渗透内层时，它们也被转化为类似看见的某种事物，因为那时，所听到的从内层被看到。因此，“听见”也由“看见”来表示；也就是说，所表示的是属认知的事物，以及属信的事物。但听见同时会说服人相信事物的确如此，因为它不仅影响人心智的认知部分，还影响其意愿部分，从而抵达更深层。也就是说，它抵达意愿，使那人意愿他所看到的。这就是为何“听见”表示对一件事的理解，同时表示顺从；并且为何在属灵意义上表示意愿中的信。
正是由于这二者（即顺从和意愿中的信）如此潜在于“听见”中，故这些属性在日常用语中也由“聆听”、“倾听”、“注意听”来表示；因为“听”就是顺从，“听从某人”就是顺从他。因为从内层存在于某种事物里面的这些实体有时就包含在一个人说话时所用的措辞中，因为正是人的灵在思考并理解别人说话时所用那些措辞的含义；他的灵以一种方式与灵人并天使相联，语言表达最初就始于他们。而且，人经验的整个范围是这样：凡通过耳朵和眼睛，或听觉和视觉进入之物，都会进入他的认知，并通过认知进入意愿，从意愿进入行为。信之真理也是如此，它首先变成存在于记忆知识中的信之真理，然后变成存在于意愿中的信之真理，最后变成存在于行为中的信之真理，从而最终变成仁爱。记忆知识或认知中的信由“流便”来表示，这早已说明；意愿中的信由“西缅”来表示；当意愿中的信变成仁爱时，它由“利未”来表示。
“听见”在至高意义上表示圣规（providence），这一点从前面关于“看见”的阐述（参看3863节）可以看出来。“看见”在至高意义上表示预见，因为主的预见是自永恒到永恒看见事情就是如此；而主的圣规则是事情应当如此的一种管理，以及人的自由朝着良善的一种折向，只要主预见人会允许自己在自由中被折向它（参看3854节）。
西缅以之为名的“耶和华听见”在内层意义上表示顺从，在内在意义上表示唯独从主所获得的意愿中的信。这一点从许多圣言经文明显看出来，如以下经文，马太福音：
看哪，有声音从云彩里出来说，这是我的爱子，我所喜悦的，你们要听祂！（马太福音17:5）
“听他”表对祂有信，并遵行祂的诫命，因而拥有意愿中的信。约翰福音：
我实实在在地告诉你们，时候将到，死人要听见神儿子的声音，听见的人就要活了。你们不要把这事看作希奇；因为时候要到，凡在坟墓里的，都要听见祂的声音。（约翰福音5:25，28）
“听见神儿子的声音”表对主的话拥有信，并意愿它们。凡拥有意愿之信的人都会接受生命，所以经上说“听见的人就要活了”。
又：
从门进去的，才是羊的牧人。看门的就给他开门，羊也听他的声音。我另外有羊，不是这圈里的；我必须领他们来，他们也要听我的声音，并且要合成一群，归一个牧人了。我的羊听我的声音，我也认识他们，他们也跟着我。（约翰福音10:2-3，16，27）
“听声音”明显表出于意愿之信而顺从。又：
凡属真理的人就听我的声音。（约翰福音18:37）
此处的意思也一样。路加福音：
亚伯拉罕对他们说，他们有摩西和先知，让他们听他们吧。若不听从摩西和先知，就是有一个从死里复活的，他们也是不听劝。（路加福音16:29，31）
“听从摩西和先知”表知道包含在圣言中的事，对圣言拥有信，因而也表示意愿这些事。因为有信而不意愿，就是看见而不听从；而有信且意愿，就是既“看见”又“听从”。这就是为何“看见”和“听见”这二者在圣言各处一起被提及，看见表示通过“流便”所描绘的事，听见表示通过“西缅”所描绘的事，因为这二者如兄弟与兄弟那样联结在一起。
“看见”和“听见”一起被提及，这一点从以下经文明显看出来。马太福音：
我用比喻对他们说话，是因他们看也看不见，听也听不见，也不明白。在他们身上，正应了以赛亚书的预言，说，你们听是要听见，却不明白；看是要看见，却不晓得。因为这百姓油蒙了心，耳朵发沉，眼睛闭着；恐怕眼睛看见，耳朵听见，心里明白。但你们的眼睛是有福的，因为看见了；你们的耳朵也是有福的，因为听见了。我实在告诉你们：从前有许多先知和义人巴不得要看你们所看的，却没有看见；要听你们所听的，却没有听见。（马太福音13:13-17；约翰福音12:40；以赛亚书6:9）
马可福音：
耶稣对门徒说，你们为什么因为没有饼就议论呢？你们还不省悟，还不明白吗？你们的心还是愚顽吗？你们有眼睛，看不见吗？有耳朵，听不见吗？（马可福音8:17-18）
路加福音：
神国的奥秘只叫你们知道；至于别人，就用比喻，叫他们看也看不见，听也听不明。（路加福音8:10）
以赛亚书：
瞎子的眼必睁开，聋子的耳必开通。（以赛亚书35:5）
又：
到那日，聋子必听见这书上的话；瞎子的眼必从幽暗晦冥中得以看见。（以赛亚书29:18）
又：
你们这耳聋的，听吧！你们这眼瞎的，看吧！使你们能看见。（以赛亚书42:18）
又：
你要将有眼而瞎、有耳而聋的民都带出来。（以赛亚书43:8）
又：
那能看的人，眼不再昏迷；能听的人，耳必得听闻。（以赛亚书32:3）
又：
你眼必看见你的教师，你的耳必听见一句话。（以赛亚书30:20-21）
又：
塞耳不听流血的话，闭眼不看邪恶事的，必居高处。（以赛亚书33:15-16）
以西结书：
人子啊，你住在悖逆的家中，他们有眼睛可以看，却看不见，有耳朵可以听，却听不见。（以西结书12:2）
这些经文都提到“看见”和“听见”这二者，因为一个跟随另一个而来，也就是说，“看见”所表示的认知中的信之后接着就是“听见”所表示的意愿中的信。否则，只提一个就足以了。由此也明显可知为何雅各的一个儿子以“看见”为名，而另一个儿子以“听见”为名。
“看见”表示记忆知识或认知中的信，“听见”表示顺从或意愿中的信。这来源于来世的对应关系和基于这些对应关系的有意义的符号。因为那些拥有认知和由这理解所产生的信之人属于眼部区域，而那些顺从并拥有由这顺从所产生的信之人则属于耳部区域。这一真相将从各章末尾看出来，蒙主的神圣怜悯，那里将描述大人，以及人体内的一切事物与它的对应关系。
因此，就内在意义而言，“眼”表示认知（2701节），“耳”表示顺从。就属灵之义而言，“耳”表示由顺从所产生的信，或意愿中的信。这一点也可从以下经文明显看出来，以赛亚书：
你未曾听见，未曾知道；从那时起，你的耳朵从来未曾开通。（以赛亚书48:8）
又：
主耶和华唤醒我的耳朵，使我能听，像受教者一样；主耶和华开通我的耳朵，我并没有违背。（以赛亚书50:4-5）
又：
你们要留意听我的话，就能吃那美物，你的灵魂以肥甘为喜乐；你们要侧耳而听，要到我这里来；你们要听，你的灵魂就可以存活。（以赛亚书55:2-3）
耶利米书：：
现在我可以向谁说话作见证，使他们听呢？看哪，他们的耳朵未受割礼，不能听见。（耶利米书6:10）
又：
我只吩咐他们这一件说同，你们当听从我的声音，我就作你们的神，你们也作我的子民；他们却不听从，不侧耳而听。（耶利米书7:23-24，26）
又：
妇女们哪，你们当听耶和华的话；你们的耳领受祂口中的话。（耶利米书9:20）
又：
你们却不倾耳而听，你们总是不听从我。（耶利米书35:15）
以西结书：
人子啊，我对你所说的一切话，要心里领会，耳中听闻。（以西结书3:10）
又：
我必以热情攻击你，他们必以忿怒办你；他们必割去你的鼻子和耳朵。（以西结书23:25）
“割去鼻子和耳朵”表示除去对真理和良善的觉知，以及对信的顺从。撒迦利亚书：
他们却不肯听从，扭转顽固的肩头，使耳朵发沉而不听；他们心如铁石，不听律法。（撒迦利亚书7:11-12）
阿摩司书：
耶和华如此说，牧人怎样从狮子口中抢回两条腿或耳朵的一小片，住撒玛利亚的以色列人躺卧在床角上，或绣毯的边上，他们得救也不过如此。（阿摩司书3:12）
“抢回两条腿”表抢救良善的意愿，“耳朵的一小片”表抢救真理的意愿。“耳朵的一小片”具有这种含义，如前所述，这一点唯独从来世的对应关系和基于这些对应关系的有意义的符号可以看出来。圣言的内在意义，以及以色列和犹太教会中的宗教仪式就与它们一致。这解释了为何当亚伦和他儿子因特殊职能而成圣时，摩西被吩咐在其它事物当中，取点公绵羊的血，抹在亚伦和他儿子的耳尖上，又抹在他们右手的大拇指和右脚的大脚趾上（出埃及记29:20）。这种仪式就代表由信所膏的意愿，他作为祭司也要被领进这信的意愿中。谁都能意识到，这种仪式是神圣的，因为是耶和华吩咐摩西执行这项仪式，因此，将血抹在耳尖上是神圣的。但至于所表示的是哪种具体的神圣事物，这只能通过圣言中事物的内在意义得知。此处的内在意义是，用于意愿的信之神圣必须得以保存。
“耳”表示顺从，在内在意义上表示由这种顺从所产生的信。这一点从对不愿意自由出去的奴隶所举行的仪式看得更明显。关于他们，我们在摩西五经中读到：
倘或奴仆不愿意自由出去，他的主人就要带他到神那里，又要带他到门前，靠近门框，用锥子穿他的耳朵，他就永远服事主人。（出埃及记21:6；申命记15:17）
“靠近门框，用锥子穿他的耳朵”表永远服事或顺从。就属灵之义而言，它表示不愿意去理解真理，只愿意顺从它。相对于对真理的理解，这不是自由。
由于“耳”在内在意义上表示对信的顺从，“听”表示顺从，故明显可知主多次所说的这些话是什么意思：
有耳可听的，就应当听！（马太福音13:9，43；马可福音4:9，23；7:16；路加福音8:8；14:35；启示录2:7，11，29；3:13，22）
就至高意义而言，“听”表示圣规，“看”表示预见。这一点从“眼”和“耳”论及耶和华或主的圣言经文明显看出来，如以赛亚书：
耶和华啊，求你侧耳而听！耶和华啊，求你睁眼而看！（以赛亚书37:17）
但以理书：
我的神啊，求你侧耳而听；耶和华啊，求你睁眼而看我们的荒凉。（但以理书9:18）
诗篇：
神啊，求你向我侧耳，听我的言语！（诗篇17:6）
又：
求你侧耳听我，拯救我！（诗篇71:2）
又：
凭你的信实侧耳听我的恳求，凭你的公义回答我。（诗篇143:1）
耶利米哀歌：
耶和华啊，你曾听见我的声音；你不要掩耳不听我的哀祷、我的呼求。（耶利米哀歌3:55-56）
诗篇：
耶和华啊，我在急难的日子，不要向我掩面；求你向我侧耳；我呼求的日子，求你快快回答我。（诗篇102:1-2）
众所周知，耶和华像人那样有耳和眼，而是具有“耳”和“眼”所表示的论及神性的某种属性，即无限的意愿和无限的认知。无限的意愿就是圣规，无限的认知就是预见；这些就是当“耳”和“眼”被归于耶和华时，它们在至高意义上所表示的。综上所述，明显可知，西缅以之为名的“耶和华听见”在每层意义上表示什么。
Potts(1905-1910) 3869
3869. And said, Because Jehovah hath heard. That in the supreme sense this signifies providence; in the internal sense, the will of faith; in the interior sense, obedience; in the external sense, hearing; in the present case faith in the will, which is from the Lord alone, is evident from the signification of "hearing." That "to hear" is of the sense of hearing, it is needless to explain; but that in the interior sense "to hear" is obedience, and in the internal sense faith in the will, is evident from many passages in the Word (as will be seen presently); and also from the nature of hearing in respect to that of sight. That in the interior sense "sight" is understanding, and in the internal sense, faith in the understanding, may be seen above (see n. 3863); and this because the quality of things becomes apparent by the internal sight, and thereby they are apprehended by a kind of faith, but an intellectual kind. In like manner when the things which are heard penetrate to the interiors, they are also changed into something like sight, for what is heard is seen interiorly; and therefore by "hearing" there is also signified that which is signified by "sight," namely, that which is of the understanding, and also that which is of faith; but the hearing at the same time persuades that the case is so, and affects not only the intellectual part of man, but also his will part, and causes him to will that which he sees. Hence it is that "hearing" signifies the understanding of a thing, and at the same time obedience; and in the spiritual sense, faith in the will. [2] As all this is latent in hearing, namely, obedience and faith in the will, therefore these likewise are signified in common speech by "hearing," "hearkening," and "attending;" for "to hear" is to be obedient; and "to hearken to anyone" is also to obey. For the interior things of a matter are sometimes thus contained within the expressions of man's speech, for the reason that it is the spirit of man which thinks and perceives the meaning of the expressions of speech, and this is in a certain communion with spirits and angels, who are in the first principles of the expressions. Moreover, such is the circle of things in man, that whatever enters by the ear and eye, or by the hearing and sight, passes into his understanding, and through the understanding into the will, and from the will into act. And in like manner the truth of faith first becomes the truth of faith in memory-knowledge; afterwards the truth of faith in the will; and lastly the truth of faith in act, thus charity. Faith in memory-knowledge, or in the understanding, is "Reuben," as already shown; faith in the will is "Simeon;" and when faith in the will becomes charity it is "Levi." [3] That in the supreme sense "to hear" signifies providence, may be seen from what has been said above (n. 3863) concerning "seeing," as being in the supreme sense foresight; for the Lord's foreseeing is the seeing from eternity to eternity that the case is so; but the Lord's providing is the directing that it be so; and is the bending of man's freedom to good, insofar as He foresees that man will suffer himself to be bent in freedom (see n. 3854). [4] That by "Jehovah hearing," from which Simeon was named, in the interior sense is signified obedience, and in the internal sense faith in the will from the Lord alone, is manifest from very many passages in the Word; as from the following. In Matthew:
Behold a voice out of the cloud, saying, This is My beloved Son, in whom I am well pleased; hear ye Him (Matt. 17:5);
"to hear Him" denotes to have faith in Him, and to obey His commandments; thus to have faith in the will. In John:
Verily, verily, I say unto you, that the hour cometh when the dead shall hear the voice of the Son of God; and they that hear shall live. Marvel not at this; for the hour cometh in which all that are in the graves shall hear His voice (John 5:25, 28);
"to hear the voice of the Son of God" denotes to have faith in the words of the Lord, and to will them. They who have faith of the will, receive life; wherefore it is said, "they that hear shall live." [5] Again:
He who entereth in by the door is the shepherd of the sheep; to him the porter openeth; and the sheep hear his voice. And other sheep I have which are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one flock, and one shepherd. My sheep hear My voice, and I know them, and they follow Me (John 10:2-3, 16, 27);
"to hear the voice" manifestly denotes to obey from faith of the will. Again:
Everyone that is of the truth heareth My voice (John 18:37);
where the same thing is meant. In Luke:
Abraham said unto him, They have Moses and the Prophets; let them hear them. If they hear not Moses and the Prophets, neither will they be persuaded if one rose from the dead (Luke 16:29, 31);
"to hear Moses and the Prophets" denotes to know the things contained in the Word, and to have faith therein; thus also to will them; for to have faith and not to will, is to see and not to hear, but to have faith and to will is both to "see"* and to "hear;" wherefore both "seeing" and "hearing" are mentioned together in the Word throughout; and by "seeing" is signified the same as by "Reuben;" and by "hearing" the same as by "Simeon;" for they are joined together as brother to brother. [6] That "seeing" and "hearing" are mentioned together, is evident from the following passages. In Matthew:
Therefore speak I to them by parables; because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive; for this people's heart is waxed gross, and with ears they have heard dully, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and understand with their heart. But blessed are your eyes, for they see; and your ears, for they hear. Verily I say unto you, that many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear the things which ye hear, and have not heard them (Matt. 13:13-17; John 12:40; Isa. 6:9). In Mark:
Jesus said to the disciples, Why reason ye because ye have no bread? Do ye not yet comprehend, neither understand? Have ye your heart yet hardened? Having eyes, see ye not? And having ears, hear ye not? (Mark 8:17-18). [7] In Luke:
Unto you it is given to know the mysteries of the kingdom of God; but to others in parables; that seeing they may not see, and hearing they may not hear (Luke 8:10). In Isaiah:
The eyes of the blind shall be opened, and the ears of the deaf shall be opened (Isa. 35:5). Again:
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness, and out of darkness (Isa. 29:18). Again:
Hear, ye deaf; and look, ye blind, that ye may see (Isa. 42:18). Again:
Bring forth the blind people that have eyes, and the deaf that have ears (Isa. 43:8). Again:
The eyes of them that see shall not be closed, and the ears of them that hear shall hearken (Isa. 32:3). Again:
Thine eyes shall see thy teachers, and thine ears shall hear a word (Isa. 30:20-21). Again:
He that stoppeth his ear from hearing of blood, and shutteth his eyes from seeing evil, shall dwell on high (Isa. 33:15-16). In Ezekiel:
Son of man, thou dwellest in the midst of the house of rebellion, that have eyes to see, and see not; that have ears to hear, and hear not (Ezek. 12:2). In these passages mention is made of both "seeing" and "hearing" because the one follows the other; that is, faith in the understanding which is "seeing," and faith in the will which is "hearing;" otherwise it would have been sufficient to mention one only; and from this it is also evident why one son of Jacob was named from "seeing" and another from "hearing." [8] That "seeing" signifies faith in memory-knowledge or in the understanding; and "hearing," faith in obedience or in the will, is from the correspondences in the other life, and the derivative significatives; for those who are intellectual and are thence in faith belong to the province of the eye; and those who are obedient and thence in faith belong to the province of the ear. That this is the case will be seen at the close of the chapters, where of the Lord's Divine mercy the Grand Man, and the correspondence of all things in the human body therewith, will be described. [9] Hence then it is that in the internal sense the "eye" is the understanding (n. 2701); and that the "ear" is obedience, and in the spiritual sense the derivative faith, or faith in the will; as is evident also from the following passages. In Isaiah:
Yea, thou heardest not yea, thou knewest not; yea, from that time thine ear opened not itself (Isa. 48:8). Again:
The Lord Jehovih will waken mine ear to hear, as they that are taught; the Lord Jehovih hath opened mine ear, and I was not rebellious (Isa. 50:4-5). Again:
In attending attend to Me, and eat ye that which is good, that your soul may delight itself in fatness; incline your ear, and come unto Me; hear that your soul may live (Isa. 55:2-3). In Jeremiah:
To whom shall I speak and testify, that they may hear; behold their ear is uncircumcised, and they cannot hearken (Jer. 6:10). Again:
This thing I commanded them, saying, Hear ye My voice and I will be your God, and ye shall be My people; and they heard not, nor inclined their ear (Jer. 7:23-24, 26). Again:
Hear the word of Jehovah, O ye women; and let your ear receive the word of His mouth (Jer. 9:20). Again:
Ye have not inclined your ear, and have not obeyed Me (Jer. 35:15). In Ezekiel:
Son of man, all My words that I have spoken unto thee, receive in thy heart, and hear with thine ears (Ezek. 3:10). Again:
I will set my zeal against thee, and they shall deal with thee in fury; they shall take away thy nose and thine ears (Ezek. 23:25);
"to take away the nose and the ears" denotes the perception of truth and good, and the obedience of faith. In Zechariah:
They refused to hearken, and turned a stubborn shoulder, and made their ears heavy, that they should not hear; and their heart have they set as adamant, that they might not hear the law (Zech. 7:11-12). [10] In Amos:
Thus saith Jehovah, As the shepherd snatcheth out of the mouth of the lion two legs, or a piece of an ear, so shall the sons of Israel be snatched away in Samaria, in the corner of a bed, and on the end of a couch (Amos 3:12);
"to snatch the two legs" denotes the will of good; and the "piece of an ear," the will of truth. That a "piece of an ear" denotes this can as before said be seen solely from the correspondences in the other life, and the derivative significatives, according to which is the internal sense of the Word, and also the rituals in the Israelitish and Jewish Church. Hence it was that when Aaron and his sons were inaugurated into the ministry, it was commanded, among other things, that Moses should take of the blood of a ram, and should put it on the tip of Aaron's ear, and upon the tip of the ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot (Exod. 29:20). By this ritual was represented the will of faith, into which also as priest he was to be initiated. That this ritual was holy, everyone may know, because it was enjoined upon Moses by Jehovah; and so also putting blood on the tip of the ear was holy. But what particular holy thing this signified can be known only from the internal sense of things in the Word, which sense here is that the holy of faith from the will must be preserved. [11] That by the "ear" is signified obedience, and in the internal sense the consequent faith, is still more plainly evident from the ritual respecting a servant who was not willing to depart from service; concerning whom we read in Moses:
If a manservant or maidservant shall not be willing to depart from service, his master shall bring him unto God, and shall bring him to the door, or unto the doorpost, and his master shall bore his ear through with an awl, and he shall serve him forever (Exod. 21:5-6; Deut. 15:17);
"boring the ear through with an awl at the doorpost" signifies serving or obeying perpetually; in the spiritual sense it signifies not to will to understand truth, but to will truth from obedience, which relatively is not freedom. [12] As in the internal sense the obedience of faith is understood by "ears," and obeying by "hearing," it is evident what is signified by these words of the Lord, so often uttered by Him:
He that hath an ear to hear, let him hear (Matt. 13:9, 43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35; Rev. 2:7, 11, 29; 3:13, 22). [13] That in the supreme sense "to hear" signifies providence, and "to see" foresight, is evident from the passages in the Word where "eyes" and "ears" are predicated of Jehovah or the Lord; as in Isaiah:
Incline Thine ear, O Jehovah and hear; open Thine eyes, O Jehovah and see (Isa. 37:17). In Daniel:
O my God, incline Thine ear and hear; open O Jehovah Thine eyes and see our wastes (Dan. 9:18). In David:
O God, incline Thine ear unto me, and hear my speech (Ps. 17:6). Again:
Incline Thine ear unto me, and save me (Ps. 71:2). Again:
Turn Thine ear to my prayers because of Thy truth, answer me because of Thy righteousness (Ps. 143:1). In Jeremiah:
O Jehovah, Thou heardest my voice; hide not Thine ear at my sighing, at my cry (Lam. 3:55-56). In David:
O Jehovah, hide not Thy faces from me in the day of my distress; incline Thine ear to me; in the day when I cry, answer me (Ps. 102:1-2). It is known that Jehovah has not ears nor eyes like a man, but that it is some attribute predicable of the Divine that is signified by the "ear" and by the "eye," namely, infinite will and infinite understanding. Infinite will is providence, and infinite understanding is foresight; these are what are understood by "ear" and "eye" in the supreme sense, when they are attributed to Jehovah. From all this it is now manifest what in every sense is signified by "Jehovah hath heard," from which Simeon was named. * The Latin here is fidem habere.
Elliott(1983-1999) 3869
3869. 'For Jehovah has heard' means in the highest sense providence, in the internal sense the will of faith, in the interior sense obedience, in the external sense the sense of hearing - faith in the will which is received from the Lord alone being meant here. This is clear from the meaning of 'hearing'. As regards 'hearing' meaning the sense of hearing, this needs no explanation; but that 'hearing' in the interior sense means obedience and in the internal sense faith in the will, this is clear from the many places in the Word that are referred to below. The same is clear also from the nature of the sense of hearing when compared with that of sight. Sight in the interior sense means the understanding and in the internal sense faith in the understanding, see 3863; and the reason why it has these meanings is that the essential nature of things comes to be seen by means of one's internal sight and with the aid of this comes to be grasped by a kind of faith, though such as exists only in the understanding. When however things that are heard penetrate to the interior parts they too are converted into something similar to sight, for things that are heard are then seen interiorly. Consequently that which is meant by the sense of sight is also meant by the sense of hearing; that is to say, that which is of the understanding and also that which is of faith is meant. But the sense of hearing at the same time convinces a person that the thing is true, for it has an influence not only on the understanding part of a person's mind but also on the will part, and so reaches more interiorly. That is to say, it reaches the will and causes that person to will that which he sees. This is why 'hearing' means the understanding of a thing and at the same time obedience, and why in the spiritual sense it means faith in the will.
[2] It is because these two - obedience, and faith in the will - lie thus within 'hearing' that these attributes are also meant in everyday speech by the phrases hearing, listening to, and paying attention to; for a person who 'hears' is one who is obedient, and 'listening to' somebody also means obeying him. For those entities which exist interiorly within something are sometimes included within the actual expressions a person uses when he speaks. These occur there because it is a person's spirit which thinks and which grasps the meaning of the expressions used by others when they speak; and his spirit is in a way in contact with spirits and angels among whom the first beginnings of verbal expressions exist. What is more, the whole range of man's experience is such that whatever enters in through the ear and eye, or hearing and sight, passes into his understanding, through the understanding into the will, and from the will into deed. So it is with the truth of faith. This first becomes the truth of faith present within knowledge, then the truth of faith within the will, and finally the truth of faith in deed, and so finally charity. Faith within knowledge or the understanding is meant by 'Reuben', as has been shown; faith in the will by 'Simeon'; and faith in the will when it becomes charity by 'Levi'.
[3] As regards 'hearing' in the highest sense meaning providence, this may become clear from what has been stated above in 3863 about 'seeing' in the highest sense meaning foresight, for the Lord's foresight is a seeing from eternity to eternity that a thing is so, whereas His providence is a governing that that thing should be so and a bending of a person's freedom towards good insofar as He foresees that that person is going to allow himself in freedom to be bent towards it, see 3854.
[4] That 'Jehovah heard', the phrase from which Simeon received his name, in the interior sense means obedience, and in the internal sense faith in the will acquired from the Lord alone, is evident from very many places in the Word, such as the following: In Matthew,
Behold, a voice from the cloud, saying, This is My beloved Son, in whom I am well pleased; hear Him. Matt 17:5.
'Hearing Him' stands for possessing faith in Him, and obeying His commandments, and so possessing faith in the will. In John,
Truly, truly, I say to you, that the hour will come when the dead will hear the voice of the Son of God, and those who hear will live. Do not marvel at this, for the hour is coming in which all who are in the tombs will hear His voice. John 5:25, 28.
'Hearing the voice of the Son of God' stands for possessing faith in the Lord's words, and willing them. People who possess faith that is part of the will receive life, and that is why the words 'those who hear will live' are used.
[5] In the same gospel,
The one entering by the door is the shepherd of the sheep; to him the gate- keeper opens, and the sheep hear his voice. And other sheep I have which are not of this fold; I must bring them also, and they will hear My voice, and there will be one flock and one shepherd. My sheep hear My voice, and I know them, and they follow Me. John 10:2, 3, 16, 27.
'Hearing the voice' plainly stands for obedience resulting from faith that is part of the will. In the same gospel,
Everyone who is of the truth hears My voice. John 18:37.
Here the meaning is similar. In Luke,
Abraham said to him, They have Moses and the Prophets; let them hear them. If they do not hear Moses and the Prophets neither will they be persuaded if someone rose from the dead. Luke 16:29, 31.
'Hearing Moses and the Prophets' stands for knowing things contained in the Word and possessing faith in it, and so also willing those things. For possessing faith without willing is seeing but not hearing, whereas possessing faith together with willing is seeing and hearing. This is why both - seeing and hearing - are mentioned together in various places throughout the Word, seeing meaning that which is portrayed through 'Reuben' and hearing that which is portrayed through 'Simeon', since the two are joined together like brother to brother.
[6] The fact that seeing and hearing are referred to jointly is clear from the following places: In Matthew,
Therefore I speak to them in parables, because those who see do not see, and those who hear do not hear, nor do they understand. And in them is fulfilled the prophecy of Isaiah which says, By hearing you will hear and not understand, and seeing you will see and not discern. This people's heart has become gross, and with ears they have heard in a dull manner, and their eyes they have closed, lest perhaps they see with their eyes and hear with their ears, and with their heart understand. But blessed are your eyes, for they see, and your ears, for they hear. Truly I say to you, that many prophets and righteous men desired to see what you see, but did not see it, and to hear what you hear, but did not hear it. Matt 13:13-17; John 12:40; Isa 6:9.
In Mark,
Jesus said to the disciples, Why do you discuss the fact that you have no loaves? Are you still without understanding and do not understand? Do you still have your heart hardened? Having eyes do you not see, and having ears do you not hear? Mark 8:17, 18.
[7] In Luke,
To you it has been given to know the mysteries of the kingdom of God, but for everyone else in parables, that seeing they may not see, and hearing they may not hear. Luke 8:10.
In Isaiah,
The eyes of the blind will be opened, and the ears of the deaf will be opened. Isa 35:5.
In the same prophet,
Then on that day the deaf will hear the words of the book, and out of thick darkness and out of darkness the eyes of the blind will see. Isa 29:18.
In the same prophet,
Hear, you deaf, and look and see, you blind. Isa 42:18.
In the same prophet, Bring forth the blind people, who will have eyes, and the deaf, who will have ears. Isa 43:8.
In the same prophet,
The eyes of those who see will not be closed, and the ears of those who hear will listen. Isa 32:3.
In the same prophet, Let your eyes be looking at your teachers, and let your ears hear the word. Isa 30:20, 21.
In the same prophet,
He who stops his ear lest it hears of blood, and shuts his eyes lest they see evil, will dwell on the heights. Isa 33:15, 16.
In Ezekiel,
Son of man, you are dwelling in the midst of a rebellious house, who have eyes to see but they do not see, who have ears to hear but they do not hear. Ezek 12:2.
In these places both seeing and hearing are mentioned because one follows the other. That is to say, faith in the understanding, meant by 'seeing', is followed by faith in the will, meant by 'hearing'. Otherwise it would have been sufficient to mention only one. From this it is also evident why one son of Jacob was named from the expression 'seeing' and the other from 'hearing'.
[8] The origin of 'seeing' meaning faith within knowledge or the understanding, and 'hearing' faith within obedience or the will rests in correspondences in the next life and in meaningful signs based on these. People who have understanding and faith resulting from that understanding belong to the province of the eye, and those who are obedient and have faith resulting from that obedience belong to the province of the ear. The truth of this will be seen from what, in the Lord's Divine mercy, is going to be shown at the ends of chapters concerning the Grand Man and the correspondence with it of everything in the human body.
[9] So it is then that 'the eye' in the internal sense means the understanding, see 2701, and 'the ear' obedience. And in the spiritual sense 'the ear' means faith resulting from obedience, or faith in the will, as is also clear from the following places: In Isaiah,
Even so, you have not heard, even so, you have not known; even so, from that time your ear has not opened itself. Isa 48:8.
In the same prophet,
The Lord Jehovih will arouse my ear to hear like those who are being taught. The Lord Jehovih opened my ear, and I was not rebellious. Isa 50:4, 5.
In the same prophet,
Attend diligently to Me, and eat what is good, that your soul may delight in fatness; incline your ear and come to Me; hear, that your soul may live. Isa 55:2, 3.
In Jeremiah,
To whom am I to speak and testify, that they may hear? behold, their ear is uncircumcised, and they cannot listen. Jer 6:10.
In the same prophet,
This I commanded them, saying, Hear My voice, and I will be your God, and you will be My people. But they did not hear, nor did they incline their ear. Jer 7:23, 24, 26
In the same prophet,
Hear, O women, the word of Jehovah, and let your ear receive the word of His mouth. Jer 9:20.
In the same prophet,
You did not incline your ear, and you did not obey Me. Jer 35:15.
In Ezekiel,
Son of man, all My words that I have spoken to you, receive in your heart, and hear with your ears. Ezek 3: 10.
In the same prophet,
I will bring My zeal against you, and they will deal with you in fury. Your nose and your ears they will remove Ezek 23:25.
'Removing nose and ears' stands for removing the perception of truth and good, and the obedience that goes with faith. In Zechariah,
They refused to pay attention, and fumed a stubborn shoulder, and made their ears heavy so that they might not hear, and set their heart adamant, so that they might not hear the law. Zech 7:11, 12.
[10] In Amos,
Thus said Jehovah, As the shepherd rescues from the mouth of the lion two legs or a piece of an ear, so will the children of Israel in Samaria be rescued, on the corner of a bed and on the end of a couch. Amos 3:12.
'Rescuing two legs' stands for rescuing the will for good, 'a piece of an ear' for rescuing the will for truth. It may be seen that 'a piece of an ear' has this meaning, as has been stated, solely from correspondences in the next life and from the meaningful signs based on these, with which the internal sense of the Word and also the ritual observances in the Israelitish and Jewish Church are in accordance. This explains why, when Aaron and his sons were to be consecrated for their specific function, Moses was commanded among other things to take some of the ram's blood and to put it on the tip of Aaron's ear and on the tips of the ears of his sons, and on the thumbs of their right hands and on the large toes of their right feet, Exod 29:20. This ritual act represented the will anointed by faith, into which also as priest he was to be initiated. Anyone can recognize that this ritual act was holy since it was Jehovah who commanded Moses to perform it, and so also that putting blood on the tip of the ear was holy. But what holy thing was meant cannot be known except from the internal sense of the things in the Word, which at this point is that the holiness of faith when applied to the will must be preserved.
[11] The meaning of 'the ear' as obedience, and in the internal sense as faith resulting from that obedience, is even more plainly evident from the ritual that was to be observed when a slave did not wish to go free, described in Moses as follows: If a slave or servant-girl did not wish to go free,
His master shall bring him to God, and shall bring him to the door or to the doorpost; and his master shall pierce his ear with an awl, and he shall serve him for ever. Exod 21:6; Deut 15:17.
'Piercing his ear with an awl at the doorpost' stands for serving and obeying for ever. In the spiritual sense it stands for having no wish to understand what is true, only a wish to be obedient to it. This, compared with an understanding of what is true, is not freedom.
[12] Since the obedience of faith is meant in the internal sense by 'the ears', and being obedient by 'hearing', one may see what is meant by the following words spoken by the Lord many times, He who has an ear to hear, let him hear, Matt 13:9, 43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35; Rev 2:7, 11, 29; 3:13, 22.
[13] As regards 'hearing' in the highest sense meaning providence and 'seeing' foresight, this is clear from the following places in the Word in which eyes and also ears are attributed to Jehovah or the Lord; as in Isaiah,
Incline Your ear, O Jehovah, and hear; open Your eyes, O Jehovah, and see. Isa 37:17.
In Daniel,
Incline Your ear, O my God, and hear; open Your eyesa and see our devastations. Dan 9:18.
In David,
O God, incline Your ear to me, and hear my speech. Ps 17:6.
In the same author,
Incline to me Your ear, and save me. Ps 71:2.
In the same author,
Turn an ear to my prayers, on account of Your truthfulness; answer me, on account of Your righteousness. Ps 143:1.
In Jeremiah,
O Jehovah, You heard my voice; do not hide Your ear at my sighing, at my cry. Lam 3:56.
In David,
O Jehovah, do not hide Your face from me in the day of my distress; incline to me Your ear; in the day I cry answer me. Ps 102:2.
[14] It is well known that Jehovah does not have ears or eyes as man does but that some attribute which may be ascribed to the Divine is meant by the ear and the eye, namely infinite will and infinite understanding. Infinite will is providence, and infinite understanding foresight; and it is these that are meant in the highest sense by ear and eye when these are attributed to Jehovah. These considerations now show what is meant in each sense [of the Word] by 'Jehovah heard', the phrase from which 'Simeon' received his name.
Latin(1748-1756) 3869
3869. `Quia audivit Jehovah': quod significet in supremo sensu providentiam, in interno fidei voluntatem, in interiore oboedientiam, in externo auditum, hic fidem voluntate quae a solo Domino, constat a significatione `audire'; quod audire sit auditus, non opus habet explicatione; quod autem audire in sensu interiore sit oboedientia {1}, et in sensu interno fides voluntate, constat (c)a plurimis locis in Verbo, de quibus sequitur; tum ex quali auditus respective ad quale visus; quod visus in sensu interiore sit intellectus et in sensu interno sit fides intellectu, videatur n. 3863, et hoc {2} ex eo quia res per visum internum apparent quales sunt, ita capiuntur aliqua fide sed intellectuali; quae autem audiuntur cum ad interiora penetrant, etiam in simile visui mutantur, videntur enim interius quae audiuntur, quare per auditum quoque significatur id quod per visum, nempe id quod intellectus, (o) ut et quod fidei est, sed auditus simul persuadet quod ita sit, et afficit non modo partem intellectualem hominis, sed etiam ejus voluntariam, ita interius vadit, nempe ad voluntatem, et efficit {3} ut velit quod videt, inde est quod `audire' significet intellectum rei et simul oboedientiam, et in spirituali sensu fidem voluntate: [2] quia in audire id latet, nempe oboedientia et fides voluntate, ideo (c)ea etiam significantur per audire, auscultare, {4} attendere, in communi sermone, nam audiens esse est oboediens esse, et auscultare alicui, est quoque oboedire; interiora enim rei quandoque ita insunt vocibus loquelae hominis, ex causa quia spiritus hominis est qui cogitat, et percipit sensum vocem loquelae, et is est in quadam communione cum spiritibus et angelis, qui in principiis vocum sunt; praeterea talis est circulus rerum apud hominem quod quicquid per aurem et oculum, seu per auditum et visum, intrat, transeat in ejus intellectum, et per intellectum in voluntatem, et a voluntate in actum, ita quoque verum fidei; id primum fit verum {5} fidei scientia, dein verum {6} fidei voluntate, et denique verum fidei actu, ita charitas; fides scientia seu intellectu est `Reuben,' ut ostensum est', fides voluntate est `Shimeon,' fides voluntate cum fit charitas {7} est `Levi.' [3] Quod `audire' in supremo sensu sit praevidentia, ex illis quae de videre quod in supremo sensu sit praevidentia, supra n. 3863 dicta sunt, constare potest, nam praevidere Domini est videre ab aeterno in aeternum quod ita sit, at providere Domini est regere ut ita sit, et flectere {8} liberum hominis ad bonum, quantam praevidet quod homo se in libero flecti {9} patitur, videatur n. 3854. [4] Quod per `audire Jehovah,' ex quo Shimeon nominatus, in sensu interiore significetur oboedientia, et in sensu interno fides voluntate a solo Domino, patet a perplurimis locis in Verbo, ut ab his quae sequuntur; apud Matthaeum, Ecce vox e nube dicens, Hic est Filius Meus dilectus, in Quo Mihi complacuit, Ipsum audite, xvii 5;`Ipsum audire' pro Ipsi fidem habere, et Ipsius praeceptis oboedire, ita fidem voluntate habere: apud Johannem, Amen, amen, dico vobis, quod veniet hora,... quando mortui audient vocem Filii Dei, et qui audient, vivent. Ne miremini hoc, quoniam venit hora, in qua omnes qui in monumentis audient vocem Ipsius, v 25, 28;
`audire vocem Filii Dei {10}' pro fidem habere verbis Domini, et velle illa; qui fidem voluntatis habent, illi vitam accipiunt, quare dicitur `qui audient vivent': [5] apud eundem, Qui ingrediens est per januam, pastor est ovium, huic ostiarius aperit, et oves vocem illius audiunt.... Et alias oves habeo, quae non sunt ex ovili hoc, etiam illas oportet Me adducere, et vocem Meam audient, et fiet unus grex, et unus pastor;... oves Meae vocem Meam audiunt, et Ego cognosco illas, et sequuntur Me, x 2, 3, 16, 27;
`audire vocem' manifeste pro oboedire ex fide voluntatis: apud eundem, Omnis qui est ex veritate, audit (t)vocem Meam, xviii 37;
similiter: apud Lucam, Dixit illi Abraham, Habent Mosen et Prophetas, audiunto illos,... si Mosen et Prophetas non audiunt, neque si quis ex mortuis resurrexerit, persuadebuntur, xvi 29, 31;
`audire Mosen et Prophetas' pro scire quae in Verbo {11}, et fidem ei habere {12}, ita quoque velle illa, nam fidem habere absque velle, est videre et non audire, at fidem habere cum velle est videre {13} et audire; quare utrumque, nempe videre et audire, passim in Verbo simul dicitur, et per `videre' significatur id quod per `Reuben,' et per `audire' id quod per `Shimeonem,' nam conjuncta sunt sicut frater fratri. [6] Quod videre et audire conjunctim dicantur, constat ex his locis; apud Matthaeum, Propterea per parabolas loquor illis, quia videntes non vident, et audientes non audiunt, nec intelligunt; et completur in illis prophetia Esaiae, quae dicit, Auditu audietis, et non intelligetis, et videntes videbitis et non cernetis: incrassatum est cor populi hujus, et auribus graviter audiverunt, et oculos suos occluserunt, ne forte videant oculis et auribus audiant, et corde intelligant.... Vestri vero beati sunt oculi quia vident, et aures vestrae quia audiunt; amen dico vobis, quod multi prophetae et justi desideraverint videre quae videtis, sed non viderunt, et audire quae auditis, et non audiverunt, xiii 13-17; Joh. xii (x)40; Esai. vi 9:
apud Marcum, Dixit Jesus ad discipulos, Quid disputatis quod panes non habetis, nondum ne intelligentes estis, neque intelligitis, adhucne obduratum habetis cor vestrum, oculos habentes non videtis, et aures habentes non auditis? viii 17, 18:
[7] apud Lucam, Vobis datum est cognoscere mysteria regni Dei, reliquis vero in parabolis, ut videntes non videant, et audientes non audiant, viii 17, 18:
{14} apud Esaiam, Aperientur oculi caecorum, et aures surdorum aperientur, xxxv 5:
apud eundem, Tunc audient in die illo surdi verba libri, et ex caligine eque tenebris oculi caecorum videbunt, xxix 18:
apud eundem, Surdi audite, et caeci spectate videndo, xlii 18:
apud eundem, Educ populum caecum cui oculi erunt {15}, et surdos quibus aures, xliii 8:
apud eundem, Non connivebunt oculi videntium, et aures audientium auscultabunt, xxxii 3:
apud eundem, Sint oculi tui respicientes doctores tuos, et aures tuae audiant verbum, xxx 20, 21:
apud eundem, Qui obturat aurem suam ne audiat sanguines; et occludit oculos suos ne videant malum, hic in altis habitabit, xxxiii 15, 16:
apud Ezechielem, Fili hominis, in medio domus rebellionis tu habitans, quibus oculi ad videndum sed non vident, quibus aures ad audiendum, et non audiunt, xii 2. In his locis utrumque dicitur quia unum sequitur alterum, nempe fides intellectu quae est `videre' et fides voluntate quae est `audire, alioquin unum satis fuisset; inde etiam patet quare unus filius Jacobi nominatus est {16} a videre, et alter ab audire. [8] Quod `videre' significet fidem scientia seu intellectu et `audire' fidem oboedientia seu voluntate, est ex correspondentiis in altera vita, et inde significativis; qui intellectuales sunt et in fide inde, illi ad oculi provinciam pertinent, et qui oboedientes sunt et in fide inde, illi ad auris provinciam pertinent; quod ita sit, videbitur ex illis quae ad finem capitum, de Maximo Homine, et correspondentia omnium quae in corpore humano cum illo, ex Divina Domini Misericordia, ostendetur; [9] inde nunc est quod `oculus' in sensu interno sit intellectus, videatur n. 2701, et quod `auris' sit oboedientia, et in sensu spirituali fides inde, seu fides {17} voluntate; ut quoque constat ex his locis; apud Esaiam, Etiam, non audivisti, etiam non novisti, etiam ex tunc non aperuit se auris tua? xlviii 8:
apud eundem, Dominus Jehovih excitabit mihi aurem ad audiendum, quasi instructi:... Dominus Jehovih aperuit mihi aurem, et ego non rebellavi, l 4, 5:
apud eundem, Attendite attendendo ad Me, et comedite bonum, ut delicietur in pinguedine anima vestra; inclinate aurem vestram, et ite ad Me, audite ut vivat anima vestra, lv 2, 3:
apud Jeremiam, Ad quem loquar et testificer, ut audiant? ecce praeputiata auris eorum, et non possunt auscultare, vi 10:
apud eundem, Hoc praecepi iis, dicendo, Audite vocem Meam, tunc ero vobis in Deum, et vos eritis Mihi in populum,... et non audiverunt, nec inclinarunt aurem suam, vii 23, 24, 26:
apud eundem, Audite mulieres verbum Jehovae, et accipiat auris vestra verbum oris Ipsius, ix 19 [A.V. 20]:
apud eundem, Non inclinastis aurem vestram, et non oboedivistis Mihi xxxv 15:
apud Ezechielem, Fili hominis, omnia verba Mea, quae locutus sum ad te recipe in cor tuum, et auribus tuis audi, iii 10:
apud eundem, Dabo zelum Meum contra te, et agent tecum in excandescentia, nasum tuum, et aures tuas removebunt, xxiii 25;
`nasum et aures removere' pro perceptionem veri et boni, et fide oboedientiam: apud Zachariam, Renuerunt attendere, et dederunt humerum refractarium et aures suas aggravarunt, ut non (x)audirent, et cor suum posuerunt adamantem, ut non audirent legem, vii 11, 12:
[10] apud Amos, Sic dixit Jehovah, Sicut eripuerit pastor ex ore leonis duo crura, vel particulam auris, ita eripientur filii Israelis in Samaria in angulo lecti, et in extremitate spondae, iii 12;
`eripere duo crura' pro voluntatem boni, `particulam auris' pro voluntatem veri; quod `particula auris' id sit, solum constare potest ut dictum, ex correspondentiis in altera vita, et inde significativis {18}, secundum quae Verbi sensus internus est, et quoque ritualia in Ecclesia Israelitica et Judaica; inde erat cum Aharon et filii ejus inaugurarentur ministerio, quod inter alia mandatum sit, Ut `Moses sumeret' de sanguine arietis, et daret super auriculam auris Aharonis, et super auriculam auris filiorum ejus; et super pollicem manus eorum dextrae, et super pollicem pedis eorum dextri, Exod. xxix 20;
per hoc rituale repraesentabatur fidei voluntas, in quam sicut sacerdos etiam initiaretur; quod rituale hoc sanctum esset, quisque scire potest, quia (t)a Jehovah mandatum Mosi, ita quoque quod sanctum dare sanguinem super auriculam auris, sed quodnam sanctum, non sciri potest nisi ex rerum interno sensu {19} in Verbo, qui hic est quod sanctum fidei ex voluntate custodiretur. [11] Quod per `aurem' significetur oboedientia, et in sensu interno fides inde, manifestius adhuc patet ex rituali de servo qui non servitio exire vellet, de quo ita apud Mosen, Si servus vel ancilla non servitio exire vellet {20}, adducet eum dominus ejus ad Deum, et adducet eum ad januam, aut ad postem, et perforabit dominus ejus aurem subula, et serviet illi in perpetuum, Exod. xxi [5], 6; Deut. xv 17;
`perforare aurem subula ad postem' pro perpetuo servire seu oboedire, in sensu spirituali pro non velle intelligere verum, sed velle verum ex oboedientia, quod respective non liberum est. [12] (m)Quia oboedientia fidei per `aures,' et oboedire per {21} `audire' in sensu interno intelligitur, constat quid per haec verba Domini, quae toties dixit, significatur, Qui habet aurem ad audiendum, audiat, Matth. xiii 9, 43; Marc. iv 9, (x)23; vii 16; Luc. viii 8; xiv 35; Apoc. ii 7, 11, 29;
iii 13, 22. (n) [13] Quod `audire' in sensu supremo sit providentia, et `videre' sit praevidentia, constat ex illis locis in Verbo, in quibus de Jehovah seu Domino praedicantur oculi, ut et aures; ut apud Esaiam, Inclina Jehovah aurem Tuam et audi, aperi Jehovah oculos Tuos et vide, xxxvii 17:
apud Danielem, Inclina, Deus mi, aurem Tuam et audi, aperi Jehovah oculos Tuos et vide vastitates nostras, ix 18:
apud Davidem, Deus inclina aurem Tuam ad me, et audi sermonem meum, Ps. xvii 6:
apud eundem, Inclina ad me aurem Tuam, et serva me, Ps. lxxi 2:
apud eundem, Adverte aurem ad precationes meas, ob veritatem Tuam, responde mihi ob justitiam Tuam, Ps. cxliii 1:
apud Jeremiam, Jehovah, vocem meam audivisti, ne abscondas aurem Tuam ad suspirationem meam, ad clamorem meum, Thren. iii 56:
apud Davidem, Jehovah ne abscondas facies Tuas a me, in die quo angustia mihi, inclina ad me aurem Tuam, in die clamo, responde mihi, Ps. cii 3 (A.V. 2). [14] Quod non aures Jehovae nec oculi sicut homini, notum est, sed quod sit attributum praedicabile de Divino {22}, quod per aurem et per oculum significatur, nempe infinitum velle, et infinitum intelligere, infinitum velle est providentia, et infinitum intelligere est praevidentia; haec per aurem et oculum, cum tribuuntur Jehovae, in sensu supremo intelliguntur. Ex his nunc patet quid per `audivit Jehovah,' ex quo Shimeon nominatus, in omni sensu significatur. @1 obedire$ @2 quidem$ @3 facit$ @4 i et$ @5 intellectu$ @6 i fit$ @7 tum fides voluntatis fit charitas, quae$ @8 velle quod ita sit, proinde regere$ @9 ex libero regi$ @10 hominis AI$ @11 ibi$ @12 habere illis$ @13 fidem habere I$ @14 The following seven refs. are from Is. chaps. 29, 30, 32, 33, 35, 42 and 43, I arranges these 35, 29, 42, 43, 32, 30, 33, but in A their order is 35 29, 30, 43, 33, 32, 42; refs. from 30, 43 and 33 are in margin.$ @15 sunt as n. 6989.$ @16 sit$ @17 i quod idem$ @18 A alters to significatione$ @19 intellectu$ @20 exire vellet e servitio$ @21 ip ei$ @22 Jehovae$