10579.“因为没有人看见我还可以存活”表神性本身的本质只有通过天堂里的主才能被看到。这从以下事实可以看出来：从来没有人见过耶和华父，但当祂被看见时，被看见的那一位是主，因为主就是耶和华的面。从来没有人见过耶和华父，这一点从主自己在这些经文中的话明显看出来，约翰福音：
从来没有人看见神，只有在父怀里的独生子将祂表明出来。（约翰福音1:18）
同一福音书：
你们从来没有听见父的嗓音，也没有看见祂的形状。（约翰福音5:37）
马太福音：
除了子和子所愿意指示的，没有人知道父。（马太福音11:27）
当耶和华父被看见时，被看见的那一位是主。主也在约翰福音教导了这一点：
耶稣说，
你们若认识我，也就认识我的父。从今以后，你们认识祂，并且已经看见祂。腓力说，求主将父显给我们看。耶稣对他说，腓力，我与你们同在这样长久，你还不认识我吗？人看见了我，就是看见了父，你怎么说将父显给我们看呢？（约翰福音14:7，8）
同一福音书：
你们的祖宗亚伯拉罕欢欢喜喜地看见我的日子，既看见了，就快乐。我实实在在地告诉你们：还没有亚伯拉罕我就在了。（约翰福音8:56，58）
由此可见神性人身这方面的主就是被看见的耶和华，因此，祂就是“耶和华的面”。
主就是“耶和华的面”，这一点也可从圣言清楚看出来，如以赛亚书：
祂就作了他们的救主。耶和华面前的使者拯救他们；祂以慈爱和怜惜救赎他们，尽永恒之日就保抱他们、怀搋他们。（以赛亚书63:8，9）
出埃及记：
看哪！我差遣使者在你前面，在路上保护你，领你到我所预备的地方去。你们要在祂面前谨慎，不可惹祂；祂必不容忍你们的过犯；因为我的名在祂中间。（出埃及记23:20，21）
当耶和华在主降世之前显现时，祂以一位天使或使者的形式显现，因为经过天堂时，祂就披上这种形式，也就是一个人的形式。事实上，整个天堂凭那里的神性而像一个完整的人，如在论述大人，也就是天堂的地方所大量说明的；这就是在那些时代，神性人身是如何出现的。由于耶和华作为一个天使或使者以人的形式显现，故很明显，这神性人身就是耶和华自己，这实际的形式也是祂的，因为该形式就是祂在天堂的神性；这就是永恒的主。但由于耶和华经过天堂时取了人的形式，然而为了拯救人类，祂有必要成为真正和本质上的人，所以祂乐意经历人的出生，从而实实在在取得人的形式，而耶和华自己就在这形式中。情况就是这样，主在约翰福音中教导了这一点：
你们当信我，我在父里面，父在我里面。（约翰福音14:11）
别处：
我与父为一。（约翰福音10:30）
主自永恒就存在，这也是主在约翰福音中所教导的：
太初有圣言，圣言与神同在，圣言就是神。万物是藉着祂造的；凡被造的，没有一样不是藉着祂造的。圣言成了肉身，住在我们中间。（约翰福音1:1，3，14）
同一福音书：
我从父出来，到了世界；我又离开世界，往父那里去。（约翰福音16:28）
又：
耶稣说，父啊，以你自己的自我与未有世界以先，我同你所有的荣耀荣耀。（约翰福音17:5）
又：
我实实在在地告诉你们：还没有亚伯拉罕我就在了。（约翰福音8:58）
从这些经文清楚可以清楚知道，主的人身也是耶和华，因此祂的人身是神性。正因如此，经上在约翰福音中说“神就是圣言，圣言成了肉身”，又说“还没有亚伯拉罕我就在了”，而不是说“我昔在（I was）”，因为耶和华就是“我在（I am）”（出埃及记3:14）。由此可见“没有人看见我还可以存活”表示神性本身的本质只有通过天堂里的主才能被看到。之所以说“通过天堂里的主”，是因为主在众天堂之上，事实上祂是天堂的太阳；但祂仍存在于天堂里面。神性真理存在于它们里面，从显为太阳的主发出的神性真理是天堂里的主；所以那里的神性真理就是祂的“面”。
前面说明（10567，10568节），“耶和华的面”表示圣言、教会和敬拜的内层神性事物。原因在于，圣言、教会和敬拜的内层神性事物是从主发出的神性真理，因而是天堂里的主。这真理就是圣言中凡提到“耶和华的面”的地方，“耶和华的面”所表示的，如下列经文，马太福音：
你们要小心，不可轻看这小子里的一个。我告诉你们，他们的使者在天上，常见我天父的面。（马太福音18:10）
启示录：
在圣耶路撒冷有神和羔羊的宝座，祂的仆人都要事奉祂。他们要见祂的面。（启示录22:3，4）
民数记：
愿耶和华使祂的脸照耀你，怜悯你。愿耶和华向你仰脸，赐你平安。（民数记6:25，26）
诗篇：
有许多人说，谁能指示我们好处？耶和华啊，求你仰起你脸上的光来照我们。（诗篇4:6）
又：
耶和华啊，你向我掩面要到几时呢？（诗篇13:1）
又：
我心向你说，你们当寻求我的面！耶和华啊，你的面我正要寻求。（诗篇27:8）
又：
愿神怜悯我们，赐福与我们，用脸照耀我们。（诗篇67:1）
又：
神啊，求你使我们回转，使你的脸发光，我们便要得救。（诗篇80:3，7，19）
又：
你的民是有福的，他们在你脸上的光里行走。（诗篇89:15）
又：
耶和华啊，不要向我掩面。（诗篇102:1，2）
又：
你掩面，它们便惊惶。（诗篇104:29）
谁都能明白在这些地方，“耶和华的脸或面”表示什么，即表示神性和凡属神性之物，因而表示怜悯、平安和各种良善；但就普遍意义而言，表示神性真理，因为神性真理包含各种良善。无论在世人当中还是在天使当中，神性良善都包含在神性真理里面；没有神性真理，就没有神性良善，因为真理是良善的接受者，因而也是怜悯和平安的接受者。由此可推知，神性良善在哪里不存在于神性真理里面，哪里就没有耶和华的脸或面。也可推知，哪里有存在于虚假里面的邪恶，哪里就不得见神性。这就是在下列经文中，耶和华掩面和转脸所表示的，以赛亚书：
你们的罪恶使耶和华向你们掩面。（以赛亚书59:2）
耶利米书：
因他们的一切恶，我就向这城掩面。（耶利米书33:5）
以西结书：
我必转脸不顾他们，他们亵渎我隐密之地。（以西结书7:22）
弥迦书：
耶和华必照他们所行的恶事向他们掩面。（弥迦书3:4）
不过，要知道，耶和华，也就是主从不向人转脸；而是陷入邪恶的人向主转脸。由于当他如此行时，神性在他背后，所以表象是，神性把自己隐藏起来，或转离。而真相是，所有地狱灵都背对显为太阳的主，而天使始终面向主。人活在世上时，就其灵而言，他也是这种情况。
Potts(1905-1910) 10579
10579. Because a man doth not see Me and live. That this signifies that the Divine Itself cannot be seen such as it is in itself, but such as it is through the Lord in heaven, can be seen from the fact that no one has ever seen Jehovah the Father, but that when He has been seen, it was the Lord who was seen, for the Lord is the very "face" of Jehovah. That no one has ever seen Jehovah the Father, is evident from the words of the Lord Himself in these passages:
No man hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18). Ye have never heard the voice of the Father, nor seen His shape (John 5:37). No man knoweth the Father, save the Son, and he to whom the Son willeth to reveal Him (Matt. 11:27). [2] That when Jehovah the Father has been seen, it is the Lord who has been seen, the Lord also teaches in John:
Jesus said, If ye have known Me, ye have known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said, Lord, show us the Father. Jesus said unto him, Am I so long time with you, and hast thou not known Me, Philip? He that hath seen Me hath seen the Father; how then sayest thou, Show us the Father? (John 14:7, 8). Your father Abraham rejoiced to see My day; and he saw it, and was glad. Verily, verily, I say unto you, Before Abraham was, I am (John 8:56, 58). From this it can be seen that the Lord as to the Divine Human is Jehovah who is seen, and thus that He is the "face of Jehovah." [3] That the Lord is the "face of Jehovah" is also evident from the Word, as in these passages:
He became their Savior; the angel of the faces of Jehovah delivered them, in His love and in His gentleness; He redeemed them, and He took them, and carried them all the days of eternity (Isa. 63:8, 9). Behold, I send an angel before thee, to keep thee in the way, and to bring thee to the place which I have prepared. Take heed of his face, provoke him not; for he will not bear your transgression; because My name is in the midst of him (Exod. 23:20, 21). [4] For when Jehovah appeared before the coming of the Lord into the world, He appeared in the form of an angel, because when He passed through heaven He clothed Himself with this form, which is the human form. For from the Divine there, the universal heaven is like one man, as has been abundantly shown in treating of the Grand Man, which is heaven; and from this at that time was the Divine Human; and as Jehovah appeared in the human form as an angel, it is evident that nevertheless it was Jehovah Himself, and that that very form also was His, because it was His Divine in heaven. This was the Lord from eternity. But as that human form was assumed by passing through heaven, and yet in order to save the human race it was necessary to be really and essentially a man, it therefore pleased Him to be born, and thereby actually to assume the human form, in which was Jehovah Himself. That this is so, the Lord teaches in John:
Believe Me that I am in the Father, and the Father in Me (John 14:11). I and the Father are one (x. 30).(John 10:30). [5] That the Lord was from eternity, He also teaches in John:
In the beginning was the Word, and the Word was with God, and God was the Word. All thing were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us (John 1:1, 3, 14). I came forth from the Father, and am come into the world; again I leave the world, and go unto the Father (John 16:28). Jesus said, Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was (John 17:5). Verily, Verily, I say unto you, Before Abraham was, I am (John 8:58). [6] From these passages it can be clearly known that the Lord is Jehovah even as to His Human, thus that His Human is Divine. For this reason it is said in John, "God was the Word, and the Word was made flesh;" and also, "Before Abraham was, I am"-not, "I was"-for the "I am" is Jehovah (Exod. 3:14). From all this it can now be seen that by "a man doth not see Me and live," is signified that the Divine Itself cannot be seen such as it is in itself, but such as it is through the Lord in heaven. It is said "through the Lord in heaven," because the Lord is above the heavens, for He is the sun of heaven; but still He is present in the heavens, being the Divine truth there, and the Divine truth proceeding from the Lord as a sun, is the Lord in heaven; wherefore the Divine truth there is His "face." [7] It was said above that by "the faces of Jehovah" are signified the interior Divine things of the Word, of the church, and of worship (n. 10567, 10568). The reason is that the interior Divine things of the Word, of the church, and of worship are the Divine truth proceeding from the Lord, thus are the Lord in heaven. This is signified by the "face of Jehovah," where it is mentioned in the Word, as in these passages:
See that ye despise not one of these little ones; for I say unto you, that their angels in the heavens do always see the face of My Father who is in the heavens (Matt. 18:10). The throne of God and of the Lamb shall be in the holy Jerusalem; and His servants shall minister to Him. And they shall see His faces (Rev. 22:3, 4). Jehovah shall make His faces to shine upon thee, and shall have pity on thee; Jehovah shall lift up His faces upon thee, and shall give thee peace (Num. 6:25, 26). Many there be that say, Who will show us good? O Jehovah lift Thou up the light of Thy faces upon us (Ps. 4:6). O Jehovah, how long wilt Thou hide Thy faces from me? (Ps. 13:1). To thee said my heart, Seek ye My faces, Thy faces O Jehovah I seek (Ps. 27:8). God will be merciful unto us, and bless us, and will cause His faces to shine upon us (Ps. 67:1). Bring us back, O God, and cause Thy faces to shine, that we may be saved (Ps. 80:3, 7, 19). Blessed is Thy people who walk in the light of Thy faces (Ps. 89:15). O Jehovah hide not Thy faces from me (Ps. 102:1, 2). Thou hidest Thy faces, they are troubled (Ps. 104:29). [8] Everyone can comprehend what is here meant by "the faces of Jehovah," namely, the Divine, and whatever belongs to the Divine, thus mercy, peace, and all good; but in the universal sense the Divine truth, because all good is in the Divine truth. Both with man and with angel the Divine good is in the Divine truth, and without the latter there is not the former; for truth is the recipient of good, thus also of mercy and peace. From this then it follows that where Divine good is not in Divine truth, there the face of Jehovah is not; and it also follows that where there is evil in falsity, the Divine does not appear. This is meant by Jehovah "hiding and turning away His faces" in the following passages:
Your sins have hidden the faces of Jehovah from you (Isa. 59:2). For their wickedness I have hid My faces from this city (Jer. 33:5). I do turn away My faces from them, and they profane My secret (Ezek. 7:22). Jehovah will hide His faces from them, according as they have rendered in their works evil (Micah 3:4). [9] But be it known that Jehovah, that is, the Lord, never turns away His faces from man; but that the man who is in evil turns away his face from the Lord. And as the Divine is then behind him, it appears as if this hides or turns itself away. Moreover, it is an actual fact that all infernal spirits turn their backs to the Lord as a sun, whereas the angels always turn their faces to Him. It is the same with a man, in respect to his spirit, during his life in the world.
Elliott(1983-1999) 10579
10579. 'For no one will see Me and live' means that the essential nature of the Divine Himself can be seen only through the Lord in heaven. This may be recognized from the truth that no one has ever seen Jehovah the Father, but that when He has been seen the Lord is the One who has been seen, because the Lord is the very face of Jehovah.
No one has ever seen Jehovah the Father This is clear from the words of the Lord Himself in John,
Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.
In the same gospel,
You have never heard the Father's voice nor seen His shape. John 5:37.
In Matthew,
No one knows the Father except the Son, and he to whom the Son wishes to reveal Him. Matt 11:27.
[2] When Jehovah the Father has been seen the Lord is the One who has been seen This too is the Lord's teaching in John,
Jesus said, If you recognize Me you recognize My Father also, and from now on you recognize Him and have seen Him. Philip said, Lord, show us the Father. Jesus said to him, Have I been with you for so long and yet you do not know Me, Philip? He who has seen Me has seen the Father. So why do you say, Show us the Father? John 14:7-9.
In the same gospel,
Abraham your father rejoiced to see My day, and saw it and was glad. Truly, truly, I say to you, Before Abraham was, I am. John 8:56,58.
From these statements it becomes clear that the Lord - His Divine Human - is the One whom people have seen when they have seen Jehovah, thus that He is the face of Jehovah.
[3] The Lord is the face of Jehovah This too is clear from the Word, as in Isaiah,
He became their Saviour. The angel of Jehovah's face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isa 63:8,9.
Similarly in Exodus,
Behold, I send an angel before you to keep you safe on the way, and to bring you to the place which I have prepared. Take notice of His face, lest you provoke Him, for He will not bear your transgression; for My name is in the middle of Him. Exod 23:20,21.
[4] Before the Lord's Coming into the world, whenever Jehovah appeared to people He did so in the form of an angel; for when He passed through heaven He took on that form, which was a human form. For the whole of heaven, by virtue of what is Divine there, exists as one complete human being, as has been shown in much detail where the Grand Man, which is heaven, has been the subject; and this was how the Divine Human in those times came into being. And since Jehovah appeared in the human form of an angel it is evident that [this Divine Human] was nevertheless Jehovah Himself and that that actual form also was His, being what was Divine and His in heaven; and this was the Lord from eternity. But because Jehovah took on that human form by passing through heaven, and yet in order to save the human race it was necessary for Him to be a human being - in all reality and essentially such - He was pleased to undergo human birth, and so to take on a truly human form in which He - Jehovah Himself - was present. The Lord teaches that this is so in John,
Believe Me that I am in the Father and the Father is in Me. John 14:11.
And elsewhere,
I and the Father are one. John 10:30.
[5] The Lord's existence from eternity is also taught by Him in John,
In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through Him and without Him nothing was made that was made. And the Word became flesh and dwelt among us. John 1:1-3,14.
In the same gospel,
I came out from the Father and have come into the world; again I am leaving the world and going to the Father. John 16:28,29.
In the same gospel,
Jesus said, Father, glorify Me in Your Own Self with the glory I had with You before the world was. John 17:5.
And in the same gospel,
Truly, truly, I say to you, Before Abraham was, I am. John 8:58.
[6] These places show plainly that the Lord's Human as well is Jehovah, thus that His Human is Divine. It is on account of this that it says in John, The Word was God, and the Word became flesh, and also, 'Before Abraham was, I am', not 'I was', because Jehovah is I Am, Exod 3:14.
From all this it may now be recognized that 'no one will see Me and live' means that the essential nature of the Divine Himself cannot be seen, except through the Lord in heaven. The expression 'through the Lord in heaven' is used because the Lord, being the Sun of heaven, is above the heavens, yet is present within them. Divine Truth is present within them, and Divine Truth emanating from the Lord as the Sun is the Lord in heaven; therefore the Divine Truth there is His face.
[7] It has been stated above in 10567, 10568, that things which are interior and Divine in the Word, the Church, and worship are meant by 'Jehovah's face'. The reason for this is that Divine Truth emanating from the Lord, thus the Lord in heaven, composes the things that are interior and Divine in the Word, the Church, and worship. This Truth is what is meant by 'Jehovah's face' wherever this is referred to in the Word, as in Matthew,
See that you do not despise any of these tiny ones; for I say to you that their angels in heaven always see the face of [My] Father who is in heaven. Matt 18:10.
In the Book of Revelation,
The throne of God and of the Lamb will be in the holy Jerusalem, and His servants will minister to Him. And they will see His face. Rev 22:3,4.
[8] In Moses,
Jehovah will make His face shine upon you and be merciful to you. Jehovah will lift up His face upon you and give you peace. Num 6:25,26.
In David,
Many are saying, Who will show us good? Lift up the light of Your face upon us, O Jehovah. Ps 4:6.
In the same author,
How long, O Jehovah, do You hide Your face from me? Ps 13:1.
In the same author,
To You my heart said, Seek My face! Your face, O Jehovah, I seek. Ps 27:8.
In the same author,
God will be merciful to us and bless us; He will make His face shine upon us. Ps 67:1.
In the same author,
Turn us back, O God, and make Your face shine, that we may be saved. Ps 80:3, 7, 19.
In the same author,
Blessed are Your people, who walk in the light of Your face. Ps 89:15.
In the same author,
O Jehovah, do not hide Your face from me. Ps 102:2.
In the same author,
You hide Your face, they are dismayed. Ps 104:29.
[9] Anyone can understand what 'Jehovah's face' serves to mean in these places, namely the Divine and everything which is an attribute of the Divine. Thus His 'face' serves to mean mercy, peace, and every kind of good, but in the universal sense Divine Truth since Divine Truth encompasses every kind of good. Both among people in the world and among angels in heaven Divine Good is embodied within Divine Truth; without it Divine Good does not exist, for truth is the receiver of good, thus also of mercy and peace. From this it now follows that where Divine Good does not exist within Divine Truth, neither does Jehovah's face. It also follows that where evil exists within falsity the Divine is not seen. This is what Jehovah's hiding His face and turning it away is used to mean in the following places: In Isaiah,
Your sins have hidden Jehovah's face from you. Isa 59:2.
In Jeremiah,
On account of their wickedness I have hidden My face from this city. Jer 33:5.
In Ezekiel,
I turn My face away from them, and they profane My secret place. Ezek 7:22.
And in Micah,
Jehovah will hide His face from them, as they have rendered their deeds evil. Micah 3:4.
But it should be recognized that Jehovah, that is, the Lord, never turns His face away from a person, but that a person ruled by evil turns his face away from the Lord; and since, when he does so, the Divine is behind his back the appearance is that the Divine hides Himself or turns Himself away. The reality is that all hellish spirits turn their back to the Lord as the Sun, but angels always turn their face towards Him; and as to their spirit people behave in the same way while they live in the world.
Latin(1748-1756) 10579
10579. `Quia non videt Me homo et vivit': quod significet quod ipsum Divinum non videri possit quale in Se est, sed quale per Dominum in caelo, constare potest ex eo quod nemo viderit usquam Jehovam Patrem, sed cum est visus est Dominus qui visus; nam Dominus est ipsa facies Jehovae. Quod nemo viderit usquam Jehovam Patrem, constat (c)ex Ipsius Domini verbis apud Johannem, Deum nemo vidit unquam; Unigenitus Filius, Qui in sinu Patris est, Ille exposuit, i 18:apud eundem, Non vocem Patris audivistis unquam, neque speciem Ipsius vidistis, v (x)37:
apud Matthaeum, Non Patrem quisquam cognoscit nisi Filius, et cui voluerit Filius revelare, xi 27. Quod cum Jehovah Pater visus est, sit Dominus Qui visus, docet etiam Dominus apud Johannem, [2] Jesus dixit, Si cognovistis Me, etiam Patrem Meum cognovistis, et abhinc cognovistis Illum, et vidistis Illum: {1}dicit Philippus, Domine, monstra nobis Patrem; dicit illi Jesus, Tantum tempus vobiscum sum, et non nosti Me, philippe? qui vidit Me, vidit Patrem; quomodo ergo tu dicis, Monstra nobis Patrem? xiv 7-9 apud eundem, Abrahamus pater vester exsultavit, ut videret diem Meum, et vidit et gavisus est: amen amen dico vobis, Priusquam Abrahamus fuit, Ego sum, viii 56, 58;
inde constare potest quod Dominus quoad Divinum Humanum sit Jehovah Qui visus, et sic quod sit facies Jehovae. [3] Quod Dominus sit facies Jehovae, constat etiam ex Verbo, ut apud Esaiam, Factus est illis in Salvatorem, angelus facierum Jehovae liberavit eos, ob amorem Suum et indulgentiam Suam; Hic redemit eos, et assumpsit eos, et portavit eos omnibus diebus aeternitatis, lxiii 8, 9:
similiter in Exodo, Ecce Ego mitto angelum ante te, ad custodiendum te in via, et ad perducendum te ad locum quem praeparavi; ,custodi a facie Ejus, ne exacerbes Eum, quia non feret praevaricationem vestram: quia nomen Meum in medio Ejus, xxiii 20, 21;
[4] Jehovah enim ante Domini Adventum in mundum cum apparuit, in forma angeli apparuit, nam cum pertransivit caelum, induit Se illa forma, quae fuit forma humana; nam universum caelum ex Divino ibi est sicut unus homo, prout multis ostensum est ubi de Maximo Homine {2}qui est caelum, actum est, inde tunc Divinum Humanum; et qui Jehovah apparuit in forma humana sicut angelus, patet quo usque esset Ipse Jehovah, et quod ipsa illa forma quoque Ipsius esset, {3}quia erat Divinum Ipsius in caelo, hoc fuit Dominus ab aeterno; sed quia illa forma humana assumpta fuit per transitionem per caelum, tamen ad salvandum genus humanum necessarium fuit realiter essentialiter esse homo, ideo {4}placuit Ipsi nasci, et sic humanam formam actualiter assumere in qua Ipse Jehovah; quod ita sit, {5} docet Dominus apud Johannem, Credite Mihi quod Ego in Patre, et Pater in Me, xiv 11: et alibi, Ego et Pater unum sumus, x 30. [5] Quod Dominus ab aeterno fuerit, etiam docet apud Johannem, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: omnia per Ipsum facta sunt, et sine Ipso factum est nihil quod factum est. Et Verbum caro factum est, et habitavit inter nos, i 1-3, 14:
apud eundem, Exivi a Patre et veni in mundum, iterum relinquo mundum et vado ad Patrem, xvi 28 [,29]:
apud eundem, Jesus dixit, Glorifica Me Tu, Pater, apud Te Ipsum gloria quam habui antequam mundus esset apud Te, xvii 5:
et apud eundem, Amen amen dico vobis, Priusquam Abrahamus fuit, Ego sum, viii 58;
ex his manifeste cognosci potest quod Dominus etiam quoad Humanum [6] Suum sit Jehovah, ita quod Humanum {6}Suum sit Divinum; idcirco {7} dicitur apud Johannem, Deus erat Verbum, et Verbum caro factum est, et quoque, Priusquam Abrahamus fuit, Ego sum, et non Ego fui, Sum enim est Jehovah, Exod. iii 14. Ex his nunc constare potest quod per {8}'Me non videt homo et vivit' significetur quod ipsum Divinum non videri possit quale in Se est, sed quale per Dominum in caelo. Per Dominum in caelo dicitur, quia Dominus est supra caelos, est enim Sol caeli, sed usque praesens est in {9}caelis; {10}est ibi Divinum Verum, et Divinum Verum procedens a Domino ut Sole est Dominus in caelo, est ideo Divinum Verum ibi facies Ipsius. [7] Dictum est supra quod per `facies Jehovae' significentur Divina interiora Verbi, Ecclesiae, et cultus, n. 10,567, 10,568; causa est quia Divina interiora Verbi, Ecclesiae, et cultus, sunt Divinum Verum procedens a Domino, ita Dominus in caelo; hoc significatur per `faciem Jehovae' ubi nominatur in Verbo, ut apud Matthaeum, Videte ne contemnatis ullum ex pusillis his; dico enim vobis quod angeli eorum in caelis semper videant faciem Patris Qui in caelis est, xviii 10:
in Apocalypsi, Thronus Dei et Agni in Sancta Hierosolyma erit, et servi Ipsius ministrabunt Ipsi, et videbunt, facies Ipsius, xxii 3, 4:
[8] apud Moschen, Illuminabit Jehovah facies super (x)te, et miserebitur tui; tollet Jehovah facies Suas super te, et ponet tibi pacem, Num. vi 25 [,26]:
apud Davidem, Multi dicentes, Quis ostendet nobis bonum? tolle super nos lucem facierum Tuarum, Jehovah, Ps. iv 7 [A.V. 6]:
apud eundem, Quousque, Jehovae, occultas facies Tuas a me? Ps. xiii 2 [A.V.1]:
apud eundem, Tibi dixit cor meum, Quaerite facies Meas' facies Tuas, Jehovah, quaero, Ps. xxvii 8:
apud eundem, Deus miserebitur nostri, et benedicet nobis, illuminabit facies Suas nobis, Ps. lxvii 2 [A.V. 1]:
apud eundem, Deus, reduc nos, et lucere fac facies Tuas, ut salvemur, Ps. lxxx 4, 8, 20 [A.V. 3, 7, 19]:
apud eundem, Beatus populus Tuus, qui in luce facierum Tuarum ambulant, Ps. lxxxix 16 [A.V. 15]:
apud eundem, Jehovah, ne abscondas facies Tuas 3 me, Ps. cii 3 [A. V. 2]:
apud eundem, Abscondis facies Tuas, conturbantur, Ps. civ 29;
[9] quid per `facies Jehovae' hic {11}intelligitur, quisque comprehendere potest, quod nempe Divinum, (c)et quicquid Divini est, ita misericordia, pax, et Omne bonum, at in universali sensu Divinum Verum, quoniam in Divino Vero est Omne bonum; et apud hominem et apud angelum est Divinum Bonum in Divino Vero, et absque hoc non est illud, verum enim est recipiens boni, ita quoque misericordiae et pacis; inde nunc sequitur, {12} ubi non Divinum Bonum in Divino Vero est, ibi non facies Jehovae; {13}et quoque sequitur quod ubi malum in falso est, Divinum non appareat; hoc intelligitur per {14}quod Jehovah occultet et avertat facies in sequentibus his locis: apud Esaiam, Peccata vestra absconderunt facies Jehovae a vobis, lix 2:
apud Jeremiam, Propter malitiam eorum occultavi facies Meas ab urbe hac, xxxiii 5:
apud Ezechielem, Averto facies Meas ab illis, et profanant arcanum Meum, vii 22 et apud Micham, Jehovah occultabit facies Suas ab illis, quemadmodum mala reddiderunt opera Sua, iii 4. Sed sciendum est quod Jehovah, hoc est Dominus, nusquam avertat facies Suas ab homine, sed quod homo qui in malo est avertat suam faciem a Domino; et quia tunc Divinum ei a tergo est, ideo apparet sicut Id Se (x)occultet seu avertat; etiam res se actualiter ita habet: spiritus infernales omnes tergum vertunt ad Dominum ut Solem, at angeli semper faciem ad Ipsum; similiter homo quoad spiritum suum dum in mundo vivit. @1 dixit IT$ @2 quod$ @3 ita quod Jehovah, Hoc$ @4 Deus voluit nasci homo, et assumere ipsam illam formam, in qua Ipse Jehovah essentialiter esset Homo$ @5 i etiam$ @6 Ipsius$ @7 i etiam$ @8 After videt$ @9 coelo$ @10 ibi enim est$ @11 intelligatur$ @12 i quod$ @13 et quod prorsus non appareat, ubi malum in falso est$ @14 occultare et avertere$