5017.“于是他听见”表当它被发觉的时候。这从“听见”的含义清楚可知，“听见”是指顺从，也指发觉。它表示顺从，这从前面（2542，3869节）可以看出来；它也表示发觉，这从耳朵的功能，因而从听觉的性质明显看出来。耳朵的功能是接收别人所说的话，并把这话传到感官的一般位置，好叫感官能发觉别人在思想什么。这就是为何“听见”表示发觉的原因。因此，听觉的性质就是将某人表达其思维的话传到另一个人的思维中，从思维再传到他的意愿中，从意愿传到行为中。这就是为何“听见”表示顺从的原因。这是听觉所特有的两种功能，在口语中，它们通过表示发觉的“听见某人”和表示顺从的“倾听”或“听从”某人的词来彼此区分。这两种功能之所以属于听觉，是因为人无法以其它任何方式交流他的思维，以及他的意愿；他也只能利用推理来说服并引导别人去行出并顺从他的意愿。由此可见欲望和观念是如何实现循环交流的，即：从意愿进入思维，从而进入言语；从言语通过耳朵进入别人的思维和意愿。也正因如此，与大人里面的耳朵或听觉相对应的灵人和天使不仅是觉知，还是顺从。关于他们是顺从，可参看前文（4652-4660节）；他们因是顺从，故也是觉知，因为一个必包含另一个。
Potts(1905-1910) 5017
5017. And it came to pass when he heard. That this signifies when it was perceived, is evident from the signification of "hearing," as being to obey, and also as being to perceive. That it means to obey may be seen above (n. 2542, 3869); that it means also to perceive is plain from the very function of the ear, and hence from the nature of the hearing. The function of the ear is to receive another's speech and convey it to the common sensory, in order that the sensory may perceive what the other person is thinking, so that "to hear" is to perceive. Thus it is the nature of the hearing to transfer what anyone is speaking from his own thought into the thought of another, and from the thought into his will, and from the will into act; hence "to hear" is to obey. These two offices are proper to the hearing. In the languages these are distinguished by "hearing" anyone, which is to perceive, and by "listening," or "hearkening" to anyone, which is to obey. That these two offices belong to hearing is because man cannot communicate the things of his thought, and also the things of his will, by any other way; nor can he otherwise persuade and by reasons induce others to do and to obey what he wills. From all this it is evident by what a circle communications are effected-from will into thought, and so into speech; and from speech through the ear into another's thought and will. Hence also it is that the spirits and angels who correspond to the ear or to the sense of hearing in the Grand Man, are not only perceptions, but also obediences. That they are obediences, may be seen above (n. 4652-4660); and because they are obediences, they are also perceptions, for the one involves the other.
Elliott(1983-1999) 5017
5017. 'And it happened as he was hearing [me]' means when it was discerned. This is clear from the meaning of 'hearing' as obeying and also discerning. As regards obeying being meant, see 2542, 3869; but the fact that discerning is meant as well is evident from the actual function performed by the ear and consequently from the nature of hearing. The function of the ear is to receive what is spoken by another and to convey this to the general seat of sensation, so that this may discern from what has been conveyed to it the other person's thought. This is the reason why 'hearing' means discerning. The nature of hearing therefore is to carry one person's utterances expressing his thought to another's thought, and from there into his will, and from there into actions. This is the reason why 'hearing' means obeying. Such are the two functions proper to hearing, and in spoken languages they are distinguished from each other by the expressions 'to hear someone', meaning to discern what he says, and 'to listen to someone or hearken to him, meaning to obey him. The reason hearing has these two functions is that the human being is unable to communicate the contents of his thought and also of his will in any other way; nor can he do other than use reasons to persuade and lead others to do and obey what he wills. From this one may see the circle through which desires and ideas are communicated - from will into thought and thus into speech, then from speech by way of his ear into another's thought and will. From this one may also see why spirits and angels who correspond to the ear or sense of hearing in the Grand Man are not only 'discernments' but also 'obediences'. As regards their being 'obediences', see 4652-4660; and being these they are also 'discernments', for the one entails the other.
Latin(1748-1756) 5017
5017. Et factum, ut audire eum': quod significet cum apperceptum, constat ex significatione `audire' quod sit oboedire et quoque quod sit appercipere; quod sit oboedire, videatur n. 2542, 3869; quod etiam sit appercipere, patet ex ipsa functione auris et inde natura auditus; functio auris est ut recipiat loquelam alterius et auferat illam ad sensorium commune, ut hoc appercipiat inde quid alter cogitat; inde `audire' est appercipere; quare ejus natura est ut illa quae alter ex sua cogitatione loquitur, transferat in alterius cogitationem et ex hac in ejus voluntatem et ex hac in actum, inde `audire' est oboedire; haec bina officia sunt propria auditus; in linguis (t)distinguuntur haec per audire aliquem quod est appercipere, et {1} audire alicui seu auscultare quod est oboedire. Quod haec bina auditus sint, est quia homo illa quae sunt suae cogitationis et quoque quae sunt suae voluntatis, per aliam viam communicare non queat, nec quae sunt voluntatis aliter per rationes ad faciendum et oboediendum persuadere et adducere. Ex his patet per quem circulum communicationes fiunt, quod nempe a voluntate in cogitationem et sic in loquelam, et a loquela per aurem in alterius cogitationem et voluntatem. Inde quoque est quod spiritus et angeli qui auri seu sensui auditus in Maximo Homine correspondent, sint non modo apperceptiones sed etiam oboedientiae; quod oboedientiae sint, videatur n. 4652, 4660, et quia oboedientiae, etiam apperceptiones sunt, unum enim involvit alterum. @1 i per$