962. The second account:

Since the Lord has granted me to see marvels that exist in the heavens and beneath the heavens, I am obliged by command to relate something I saw:

I saw a magnificent palace and at its center a large chapel. In the middle of the chapel there was a table of gold on which lay the Word, with two angels standing beside it.

Placed around the table were three rows of chairs. The chairs in the first row were covered with a purple-colored silk cloth, the chairs in the second row with a blue-colored silk cloth, and the chairs in the third row with a white cloth.

Hanging high up over the table from the ceiling I saw a canopy glistening with precious stones, whose radiance shone like that of a rainbow when the sky grows calm after a rain.

Suddenly then I saw, sitting on the chairs, as many of the clergy as there were seats, all attired in the vestments of their priestly office.

On one side there was a vestry where an angel custodian stood, and in it lay a beautiful array of shining vestments.

[2] It was a council convened by the Lord, and I heard a voice from heaven saying, "Deliberate!"

However, they said, "About what?"

They were told, "About the Lord and the Holy Spirit."

But when they began to consider these, they found themselves without enlightenment and therefore prayed for it. And light then shone down from heaven, which illumined first the backs of their heads, next their temples, and finally their faces. With that they began, and as they were commanded, they considered first the Lord.

The first question proposed and discussed was who assumed the humanity in the virgin Mary.

One of the angels standing beside the table on which lay the Word read to them the following verses in Luke:

(The angel said to Mary,) "Behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest?." Then Mary said to the angel, "How can this be, since I do not know a man?" And the angel answered and said..., "The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore... that Holy One who is to be born (from you) will be called the Son of God." (Luke 1:31-32, 34-35)

The angel also read the verses found in Matthew 1:20-25, and with emphasis what is said there in verse 25. ¹

He read in addition more verses from the Gospels, where in respect to His humanity the Lord is called the Son of God, and where from the perspective of His humanity He calls Jehovah His Father. And from the Prophets as well, where it is foretold that Jehovah Himself would come into the world, including among others the following two passages in Isaiah:

It will be said in that day: "Behold, this is our God... This is Jehovah; we have waited for Him; we will exult and rejoice in His salvation." (Isaiah 25:9)

The voice of one crying in the wilderness: "Prepare the way of Jehovah; make straight in the desert a highway for our God... (For) the glory of Jehovah shall be revealed, and all flesh shall see it together... Behold, the Lord Jehovih shall come with might... He will feed His flock like a shepherd. (Isaiah 40:3, 5, 10-11)

[3] The angel said moreover, "Since Jehovah Himself came into the world and assumed human form and by it saved and redeemed men, therefore in the Prophets He is called a Savior and Redeemer." And He read to them then the following passages:

Surely God is in you, and there is no other (God).... Truly You are God, who hide Yourself, O God of Israel, the Savior! (Isaiah 45:14-15)

Am I not Jehovah? And there is no other God besides Me. There is no just God and Savior besides Me. (Isaiah 45:21-22)

...I am Jehovah, and besides Me there is no savior. (Isaiah 43:11)

I am Jehovah your God..., and you shall acknowledge no God but Me; there is also no Savior besides Me. (Hosea 13:4)

...that all flesh may know that I, Jehovah, am your Savior and your Redeemer... (Isaiah 49:26, cf. 60:16)

As for our Redeemer, Jehovah Zebaoth is His name... (Isaiah 47:4)

Their Redeemer is strong; Jehovah Zebaoth is His name. (Jeremiah 50:34)

...O Jehovah, my rock and my Redeemer. (Psalms 19:14)

Thus said Jehovah, your Redeemer, the Holy One of Israel: "I am Jehovah your God...." (Isaiah 48:17, cf. 43:14; 49:7; 54:8)

You, Jehovah, are our Father; our Redeemer from Eternity is Your name. (Isaiah 63:16)

Thus said Jehovah, your Redeemer...: "I am Jehovah, who makes all things, ...all alone, ...by Myself." (Isaiah 44:24)

Thus said Jehovah, the King of Israel, and his Redeemer, Jehovah Zebaoth: "I am the First and I am the Last; besides Me there is no God." (Isaiah 44:6)

Jehovah Zebaoth is His name; and your Redeemer is the Holy One of Israel; He shall be called God of the whole earth. (Isaiah 54:5)

Behold, the days are coming... when I will raise to David a righteous Branch, who shall reign a King... And this is His name...: JEHOVAH OUR RIGHTEOUSNESS. (Jeremiah 23:5-6, cf. 33:15-16)

In that day... Jehovah shall become King over all the earth. In that day there shall be one Jehovah and His name one. (Zechariah 14:8-9)

[4] Having been convinced by all these passages, the clergymen sitting on the chairs unanimously said that Jehovah Himself assumed human form in order to save and redeem men.

But at that a voice was heard from a group of Roman Catholics who had hidden themselves in a corner of the chapel, saying, "How can Jehovah, the Father, become a man? Is He not the Creator of the universe?"

Then one of the clergymen sitting on the chairs in the second row turned and said, "Who assumed human form then?"

And from the corner the Roman Catholic responded, "The Son from eternity."

But he received the reply, "Is not the Son from eternity, according to your belief, also the Creator of the universe? And what is a Son or God born from eternity? How can the Divine essence, which is a single entity and indivisible, be divided, and one part of it descend and take on human form, and not at the same time the whole of it?"

[5] A second discussion regarding the Lord considered whether God the Father and the Lord were not thus one, as soul and body are one. The clergymen said that it followed as a consequence, because the father is the origin of the soul. And then one of those who were sitting on the chairs in the third row recited the following from the statement of faith called the Athanasian Creed:

But although (our Lord Jesus Christ, the Son of God) is God and man, nevertheless there are not two Christs but one...; indeed, being completely one... by the unity of His person. For as the soul and the body are one person, so God and man are one Christ.

The clergyman reciting this said that this is the accepted faith throughout the Christian world, accepted also by Roman Catholics. And they all said then, "What need is there of more? God the Father and the Lord are one, as soul and body are one."

Then they said, "This being the case, we see that the Lord's humanity is Divine, because it is Jehovah's humanity. And we see that one must turn to the Lord in His Divine humanity, this being the only way that one can approach the Divine called the Father."

[6] The angel confirmed this conclusion of theirs with still more passages from the Word, which included the following in Isaiah:

...unto us a Child is born, unto us a Son is given... whose name (is) Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. (Isaiah 9:6)

Also in Isaiah:

...You are our Father; ...Abraham was ignorant of us, and Israel does not acknowledge us. You, Jehovah, are our Father; Our Redeemer from Everlasting is Your name. (Isaiah 63:16)

And in John:

Jesus... said, "He who believes in Me, believes... in Him who sent Me. And he who sees Me sees Him who sent Me." (John 12:44-45)

Philip said to (Jesus), ."..show us the Father...." Jesus says to him, ."..He who has seen Me has seen the Father; how then can you say, 'Show us the Father'... Do you not believe that I am in the Father, and the Father in Me? ...Believe Me that I am in the Father and the Father in Me...." (John 14:8-11)

And finally the following:

Jesus said..., "I am the way, the truth, and the life. No one comes to the Father except through Me." (John 14:6)

When they heard these passages, the clergymen all said with one heart and mouth that the Lord's humanity is Divine, and that one must turn to Him in order to go to the Father, since Jehovah God, who is the Lord from eternity, by means of that humanity introduced Himself into the world and made Himself visible to the eyes of men and accessible. In like manner He made Himself visible and so accessible in human form to people in ancient times, but did so then by means of an angel.

[7] Following this they next took up a deliberation regarding the Holy Spirit. And they began by determining the idea many of them had of God the Father, Son, and Holy Spirit, namely of God the Father sitting on high, so to speak, having the Son at His right hand, and the two sending out the Holy Spirit to enlighten and instruct mankind.

But then a voice was heard from heaven, saying, "We cannot abide that mental image! Who does not know that Jehovah God is omnipresent? Anyone who knows and acknowledges this must also acknowledge that it is He who enlightens and instructs, and that there is no intermediate God, distinct from Him, and still less distinct from two others, as one person is from another. Rid yourselves, therefore, of your earlier idea, which is an idle one, and accept this one, which is the right one, and you will see the matter clearly."

[8] However, a voice was again heard then from the group of Roman Catholics who had hidden themselves in a corner of the chapel, saying, "What then is the Holy Spirit, which is mentioned in the Word by the Gospels and Paul, by which so many of the learned in the clergy say they are led, especially in our clergy? Who today in the Christian world denies the reality of the Holy Spirit and its operation?"

At that one of the clergymen sitting on the chairs in the second row turned and said, "The Holy Spirit is the Divinity emanating from the Lord Jehovah. You say that the Holy Spirit is a distinct person and a distinct God, yet what is a person that originates and emanates from a person but an operation that originates and emanates? One person cannot originate or emanate from another one by means of another, but an operation can. Or what is a God that originates and emanates from God but a Divinity that originates and emanates? One God cannot originate and emanate from another one by means of another, but a Divinity can. Is not the Divine essence one and indivisible? And because the Divine essence or Divine being is God, is not God one and indivisible?"

[9] Hearing this, the clergymen sitting on the chairs unanimously concluded that the Holy Spirit is not a distinct person or a distinct God, but that it is the holy Divinity originating and emanating from the one and only omnipresent God, who is the Lord.

At that the angels standing beside the golden table on which lay the Word said, "Good! You do not read anywhere in the Old Testament that the prophets were inspired by the Holy Spirit to speak the Word, but that they were inspired by the Lord Jehovah. And where the Holy Spirit is mentioned in the New Testament, it means the emanating Divinity, which is the Divinity that enlightens, instructs, vivifies, reforms and regenerates."

[10] After this the clergymen took up a second discussion of the Holy Spirit, asking from whom the Divinity called the Holy Spirit emanated, whether it did so from the Divine called the Father, or from the Divine human called the Son. And as they were discussing this, a light shone from heaven which enabled them to see that the holy Divinity meant by the Holy Spirit emanates from the Divinity in the Lord by means of His glorified humanity, which is His Divine humanity, comparatively as every activity in the case of a person emanates from the soul by means of the body.

This conclusion one of the angels standing beside the table confirmed from the Word by the following verses:

...He whom (the Father) has sent speaks the words of God, ...God does not give (Him) the Spirit by measure. The Father loves the Son, and has given all things into His hand. (John 3:34-35)

There shall come forth a Rod from the stem of Jesse... The Spirit of Jehovah shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might... (Isaiah 11:1-2)

Also verses saying that Jehovah put His spirit upon Him, and that the spirit of Jehovah was in Him (Isaiah 42:1; 59:19-20; 61:1, Luke 4:18).

When the (Holy Spirit) comes, whom I shall send to you from the Father... (John 15:26)

He will glorify Me, for He will take of what is Mine and declare it to you. All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you. (John 16:14-15)

...if I depart, I will send (the Counselor) to you. (John 16:7)

The Counselor is the Holy Spirit (John 14:26).

...the Holy Spirit was not yet, because Jesus was not yet glorified. (John 7:39)

After His glorification Jesus breathed on His disciples and said to them, "Receive the Holy Spirit" (John 20:22).

[11] Since the Lord's Divine operation and His Divine omnipresence are meant by the Holy Spirit, therefore when He spoke to His disciples about the Holy Spirit whom God the Father would send, He also said:

I will not leave you orphans... I am going away and coming back to you. (John 14:18, 28)

And:

At that day you will know that I am in My Father, and you in Me, and I in you. (John 14:20)

And just before He departed from the world He said:

Lo, I am with you always, even to the culmination of the age. (Matthew 28:20)

After he read these verses to them, the angel said, "From these and many other passages in the Word, it is apparent that the Divinity called the Holy Spirit emanates from the Divinity in the Lord by means of His Divine humanity."

At that the clergymen sitting on the chairs said, "It is the Divine truth."

[12] Lastly the clergymen formed this declaration, that "from the

deliberations in this council we have clearly seen and so acknowledge as a sacred truth that there is a trinity in our Lord Jesus Christ, namely, an originating Divine called the Father, a Divine humanity that is the Son, and an emanating Divinity that is the Holy Spirit. Thus there is in the church but one God."

[13] After these proceedings in that grand council were concluded, the clergymen stood up, and the angel custodian came from the vestry, bringing for each of those sitting on the chairs shining vestments, which were interwoven here and there with gold threads. And the angel said, "Take these wedding garments."

Then the clergymen were conveyed gloriously into the New Christian Heaven, the heaven with which the Lord's church on earth, the New Jerusalem, will be conjoined.

Revelation 22:21

The grace of our Lord Jesus Christ be with you all.

Amen.

Poznámky pod čarou:

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. Matthew 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. Matthew 13:13-17; John 12:40; Isaiah 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. Isaiah 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. Isaiah 29:18.

In the same prophet,

Hear, you deaf, and look and see, you blind. Isaiah 42:18.

In the same prophet, Bring forth the blind people, who will have eyes, and the deaf, who will have ears. Isaiah 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. Isaiah 32:3.

In the same prophet, Let your eyes be looking at your teachers, and let your ears hear the word. Isaiah 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. Isaiah 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. Ezekiel 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. Isaiah 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. Isaiah 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. Isaiah 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. Jeremiah 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. Jeremiah 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. Jeremiah 9:20.

In the same prophet,

You did not incline your ear, and you did not obey Me. Jeremiah 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. Ezekiel 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 Ezekiel 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. Zechariah 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, Exodus 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. Exodus 21:6; Deuteronomy 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, Matthew 13:9, 43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35; Revelation 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. Isaiah 37:17.

In Daniel,

Incline Your ear, O my God, and hear; open Your eyes ¹ and see our devastations. Daniel 9:18.

In David,

O God, incline Your ear to me, and hear my speech. Psalms 17:6.

In the same author,

Incline to me Your ear, and save me. Psalms 71:2.

In the same author,

Turn an ear to my prayers, on account of Your truthfulness; answer me, on account of Your righteousness. Psalms 143:1.

In Jeremiah,

O Jehovah, You heard my voice; do not hide Your ear at my sighing, at my cry. Lamentations 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. Psalms 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.

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