6256.“以色列眼睛昏花”表他的模糊觉知。这从“眼睛”和“昏花”的含义，以及“以色列”的代表清楚可知：“眼睛”是指理解力的视觉（参看2701，4403-4421，4083，4086，4339节），该视觉也由“看见”来表示（6249节）；“以色列”是指属世层里面的属灵良善（6253节）；“昏花”当论及眼睛时，是指模糊，因而是指模糊的觉知。当以色列给约瑟的两个儿子祝福时，他的觉知之所以变得模糊，是因为他已到达代表的最后阶段；但总体上是因为觉知的模糊就存在于“以色列”所代表的属灵良善中；因为该良善来自属世层，就是属世之光占主导的地方，而非来自理性层的属灵和属天的良善所处的天堂之光占主导的地方。这就是也被称为属世人的外在人的性质。当提及来自属世层的属灵良善时，所指的是处于该良善的人，即那些属于主的属灵教会的人；这也是为何该教会由“以色列”来代表（参看4286节）。与属天人相比，该教会成员，即属灵人住在模糊中（参看2708，2715，2716，2718，2831，2849，2935，2937，3246，3833，4402节）；他们因住在模糊中，故也就将信之真理摆在第一位，如此处以色列所行的，因为他立以法莲在玛拿西之前。
属灵人之所以认为信之真理优先，是因为他们通过真理被引入良善（2954节）；当被引入良善时，他们对良善没有觉知，因为良善从里面流入对真理的情感，因而在他们已经重生之前，不会流入他们的觉知。这也解释了为何他们将仁之良善称为信实的果子；然而，那些以为唯信拯救一个人，无需善行，哪怕在他死亡的最后时刻，无论他以前过的是什么样的生活之人，几乎不怎么关心这类果子。这种思维方式显然是对良善与真理的一种模糊觉知。然而，情况是这样：那些以教义为由使得信优先于仁，却仍过着一种仁爱生活的人就是属于主的属灵教会并得救的人；因为他们在生活上以仁之良善为先，在教义上以信之真理为先。
Potts(1905-1910) 6256
6256. And the eyes of Israel were heavy. That this signifies his obscure perception, is evident from the signification of "eyes," as being the intellectual sight (see n. 2701, 4403-4421, 4083, 4086, 4339), as also "seeing" (n. 6249); from the representation of Israel, as being spiritual good in the natural (as above, n. 6253); and from the signification of "being heavy," when said of the eyes, as being what is obscure, thus obscure perception. That Israel was in obscure perception when he blessed the sons of Joseph, is because he was at the end of the representation; but in general, because that spiritual good which is represented by Israel is in obscure perception; for it is from the natural, where natural light rules, but not heavenly light, in which is the spiritual and celestial good which is from the rational. Such is the external man, which is also called natural. When spiritual good from the natural is mentioned, they are meant who are in this good, namely, they who are of the Lord's spiritual church, and therefore also this church is represented by Israel (see n. 4286). That the spiritual, who are they of that church, are relatively in obscurity, may be seen above (n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3246, 3833, 4402); and being in obscurity, they also put the truth that is of faith in the first place, as here did Israel, in that he set Ephraim before Manasseh. [2] The reason why the spiritual so believe is that they are introduced to good by means of truth (n. 2954), and when they are being introduced, they do not perceive good, because it flows into the affection of truth from within, thus not into perception until they have been regenerated. Hence also it is that they call the goods of charity the fruits of faith; and yet those are but little solicitous about fruits who assert that faith alone saves without good works, even in death's last hour, no matter how the man had previously lived. It is evident that this is an obscure perception with respect to good and truth. Nevertheless the case is as follows: those who from principles derived from doctrine set faith before charity, and yet live a life of charity, are they who are of the Lord's spiritual church, and are saved; for in their life they set the good of charity first, but in doctrine the truth of faith.
Elliott(1983-1999) 6256
6256. 'And the eyes of Israel were weak' means his obscurity of discernment. This is clear from the meaning of 'the eyes' as the sight of the understanding, dealt with in 2701, 4087, 4379, 4403-4421, also meant by 'seeing', as above in 6249; from the representation of 'Israel' as spiritual good within the natural, dealt with above in 6253; and from the meaning of 'being weak', when used in reference to the eyes, as obscurity, thus obscurity of discernment. The reason Why Israel's discernment had become obscure when he blessed Joseph's sons was that he had reached the final phase of his representation, though a more general reason is that an obscurity of perception exists in the spiritual good which 'Israel' represents; for that good comes from the natural, in which inferior natural light predominates, not superior heavenly light in which spiritual and celestial good from the rational dwells. Such is the nature of the external man, also called the natural man. When the expression 'spiritual good from the natural' is used, people whose good is such are meant. They are those who belong to the Lord's spiritual Church, which also is why 'Israel' represents that Church, 4286; and compared with celestial people, members of that Church, who are spiritual people, live in obscurity, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3246, 4402. And since they live in obscurity they also put the truth of faith in the first place, even as Israel did here, in that he made Ephraim take precedence over Manasseh.
[2] The reason why spiritual people believe that the truth of faith takes precedence is that it is by means of truth that they are led on to good, 2954; and while they are being led to it they have no perception of good because good flows from within into an affection for truth, and so does not enter their discernment until they have been regenerated. This also explains why they call the good deeds of charity the fruits of faith, though little concern is shown for such fruits by those who suppose that faith alone without good works saves a person, even in the final hour when he dies, irrespective of the life he had led before that. This way of thinking is clearly an obscurity of discernment regarding goodness and truth. But be that as it may, those who make faith take precedence over charity on doctrinal grounds and yet lead a charitable life are people who belong to the Lord's spiritual Church and are saved. For in life they make the good of charity take precedence, but in doctrine the truth of faith.
Latin(1748-1756) 6256
6256. `Et oculi Israelis graves erant': quod significet apperceptionem obscuram ejus, constat ex significatione `oculorum' quod sit visus intellectualis, de qua n. 2701, 4403-4421, {1} 4083, (x)4339, ut quoque videre, supra n. 6249; ex repraesentatione `Israelis' quod sit bonum spirituale in naturali, de qua supra n. 6253; et ex significatione `graves esse' cum praedicatur de oculis, quod sit obscurum, ita apperceptio obscura. Quod Israel tunc {2}fuerit in apperceptione obscura cum benedixit filiis Josephi, est quia in fine repraesentationis {2}erat at in genere quia id bonum spirituale quod repraesentatur per `Israelem', {3}est in perceptione obscura, {4} e naturali enim est ubi dominatur lumen naturale, non autem lux caelestis in qua est bonum spirituale et caeleste quod e rationali; externus homo qui etiam naturalis dicitur, est talis: cum bonum spirituale e naturali dicitur, intelliguntur illi qui in illo bono sunt, nempe illi qui ab Ecclesia Domini spirituali sunt, quare etiam per `Israelem' illa Ecclesia repraesentatur, n. 4286; quod spirituales qui sunt qui ab ea Ecclesia, sint in obscuro respective, videatur n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3246, 3833, 4402; et quia in obscuro sunt, etiam verum quod fidei, primo loco ponunt {5}, ut hic Israel {6} quod Ephraimum {7}praetulerit Menashi; [2] causa quod spirituales ita credant, est quia per verum introducuntur {8}ad bonum, n. 2954, et cum introducuntur, non percipiunt bonum, quia influit in affectionem veri ab interiore, ita non in apperceptionem antequam regenerati sunt; inde quoque est quod bona charitatis vocent fructus fidei, et tamen de fructibus parum solliciti sunt illi qui statuunt quod sola fides salvet absque bonis operibus, et {9}hoc in ultima mortis hora utcumque homo antea vixerat; quod haec obscura apperceptio de (t)bono et vero sit, constare potest. Sed usque res ita se habet: qui praeponunt fidem charitati ex principiis a {10}doctrina, et usque vitam charitatis vivunt, quod {11} sint qui ab Ecclesia Domini spirituali sunt et salvantur; nam vita praeferunt bonum charitatis sed doctrina verum fidei. @1 i et 4423 (should be 4523) ad 4534; et quod inde sit apperceptio n.$ @2 fuit$ @3 sit$ @4 i quia$ @5 et bonum quod charitatis [secundo]$ @6 i cum in obscura apperceptione erat$ @7 praeposuerit$ @8 in$ @9 quod$ @10 doctrinali$ @11 i usque$