5585.“说，你们就不得见我的面”表将没有同情。这从“面”的含义清楚可知，当论及人时，“面（或脸）”是指他的内层，也就是他的情感和随之的思维（参看358，1999，2434，3527，3573，4066，4796，4797，5102节）。但当论及主时，因为“约瑟”在至高意义上代表主，“面（或脸）”表示怜悯和同情。因此，“不得见他的面”表示将没有怜悯或同情。并不是说主缺乏同情，事实上，祂是怜悯本身；但当没有产生与祂的联结的居间层时，人就觉得主里面好像没有同情。原因是，如果产生这种联结的居间层不存在，就不会有对良善的接受。没有对良善的接受，取而代之的邪恶就会存在。这时，此人若在邪恶的促使下向主呼求，因而为了自己而不顾别人的需要向主呼求，就不蒙垂听；在这种情况下，他便觉得好像没有向他显出同情来。至于约瑟或主的“面”表示怜悯，这从圣言明显看出来；因为从严格意义来说，耶和华或主的“脸面”表示神性之爱本身；它因是神性之爱，故也是怜悯的脸面；因为怜悯是对深陷这种苦难的人类的爱之表达。
耶和华或主的“面”是神性之爱，这一点从主在彼得、雅各和约翰面前变了形像，也就是向他们显示祂的神性之时的脸面明显看出来；因为那时，祂脸面明亮如日头（马太福音17:2）；“日头”是指神性之爱，这在前面（30-38，1521，1529-1531，2441，2495，3636，3643，4060，4321e，4696节）早已说明。主的神性本身从不显现在任何脸面上，但祂的神性人身会如此显现；神性之爱或对于人类的神性怜悯通过这神性人身如在它里面那样显现。在以赛亚书，神性人身中的这神性怜悯（或译为怜恤，慈爱，仁慈等）被称为“面前的天使”：
我要提起耶和华的慈爱。祂要照祂的怜恤和丰盛的慈爱赐给他们大恩。这样，祂就作了他们的救主。祂面前的天使以祂的慈爱和怜惜悯拯救他们。（以赛亚书63:7-9）
之所以用“天使”这个词，是因为就圣言的内义而言，“天使”表示主的某种事物（1925，2821，4085节），在此表示祂的怜悯；这就是为何经上说“祂面前的天使”。
耶和华或主的“脸面”是怜悯，以及平安和良善，因为这些是怜悯的属性；这一点同样从以下经文可以看出来。在赐福时：
愿耶和华使祂的脸光照你，施怜悯给你。愿耶和华向你仰脸，赐你平安。（民数记6:25-26）
很明显，“使祂的脸光照”是指赐予怜悯，“仰脸”是指赐予平安。诗篇：
愿神怜悯我们，赐福与我们，用脸光照我们。（诗篇67:1）
“脸”在此也表示怜悯。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）
此处意思也一样。又：
求你救我脱离仇敌的手和那些逼迫我的人。求你使你的脸光照仆人。（诗篇31:15，16；在诗篇119:134-135也是如此）
但以理书：
我们的神啊，现在求你垂听仆人的祈祷恳求，使你的脸光照你荒凉的圣所。（但以理书9:17）
“使脸光照”表示怜悯。
诗篇：
有许多人说，谁使我们看见好处？求你扬起你脸上的光来照我们！（诗篇4:6，7）
“扬起脸上的光”表示出于怜悯而赐予良善。何西阿书：
等到急难临到他们时，让他们寻求我面；让他们在早晨寻求我。（何西阿书5:15）
诗篇：
你们当寻求我的面。耶和华啊，你的面我正要寻求。（诗篇27:8-9）
要寻求耶和华与祂的能力，时常寻求祂的面。（诗篇105:4）
“寻求耶和华的面”表示寻求祂的怜悯。又：
我必在义中见你的面。（诗篇17:15）
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，他们的天使在天上，常见我天父的面。（马太福音18:10）
“见神的面”表示由于祂的怜悯而得享平安和良善。
但反面是表示不施怜悯的“掩面”，以及“转面或转脸”；如以赛亚书：
我的怒气涨溢，顷刻之间向你掩面，却要以永远的怜悯怜恤你。（以赛亚书54:8）
“怒气涨溢”表示试探；由于主似乎没有在试探中施怜悯，故经上说“顷刻之间向你掩面”。以西结书：
我必转脸不顾他们。（以西结书7:22）
诗篇：
耶和华啊，你忘记我要到几时呢？要到永远吗？你掩面不顾我要到几时呢？（诗篇13:1）
又：
不要向我掩面。不要发怒赶逐仆人。（诗篇27:9）
又：
耶和华啊，你为何丢弃我的灵魂？为何掩面不顾我？（诗篇88:14）
又：
耶和华啊，求你速速应允我！我的灵耗尽，不要向我掩面，免得我像那些下坑的人一样。求你使我清晨得听你的怜悯。（诗篇143:7-8）
摩西五经：
那日，我的怒气必向他们发作，我也必离弃他们，掩面不顾他们，以至他们被吞灭。那日，因他们所行的一切恶，我必定掩面不顾他们。（申命记31:17-18）
“怒气发作”表示远离（5034节）；“掩面”表示不施怜悯。这些行为被归给了耶和华或主，尽管祂从不发怒，从不转面或掩面；经上如此说是因为在陷入邪恶的人看来是这样。因为陷入邪恶的人自己远离，向自己掩藏主的面，也就是将祂的怜悯从自己那里移除。正是人里面的邪恶这样做，这一事实从圣言也可以看出来，如弥迦书：
那时耶和华必照他们所行的恶事，向他们掩面。（弥迦书3:4）
以西结书：
他们得罪我，我就掩面不顾他们。我是照他们的污秽和罪过待他们，并且我掩面不顾他们。（以西结书39:23-24）
尤其在以赛亚书：
你们的罪孽使你们与神隔绝。你们的罪恶使祂掩面不听你们。（以赛亚书59:2）
从这些和许多其它经文可以看见内义，这内义在各处显明，被寻求它的人发现。
Potts(1905-1910) 5585
5585. Saying, Ye shall not see my faces. That this signifies that there will be no compassion, is evident from the signification of "faces" when predicated of man, as being his interiors, that is, his affections and derivative thoughts (see n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102); but when predicated of the Lord, they denote mercy or compassion. Therefore "not to see his faces" means that there will be no mercy, or no compassion; for in the supreme sense the Lord is here represented by Joseph. Not that the Lord has no compassion, for He is mercy itself; but when there is no intermediate that conjoins, it appears to the man as if there were no compassion in the Lord. The reason is that if there is not a conjoining intermediate, there is no reception of good, and when there is no reception of good; there is evil in its stead. If the man then cries to the Lord, and because he cries from evil and thus for himself against all others, is not heard, it appears to him as if there were no compassion. That the "faces" of Jehovah or the Lord denote mercy, is evident from the Word; for the "face" of Jehovah or the Lord in the proper sense denotes the Divine love itself; and because it denotes the Divine love, it denotes what is of mercy, for this from love is shown toward the human race steeped in miseries so great. [2] That the "face" of Jehovah or the Lord is the Divine love, is evident from the face of the Lord when He was transfigured before Peter, James, and John, that is, when He showed them His Divine; for then His face did shine as the sun (Matt. 17:2); that the "sun" is the Divine love may be seen shown above (n. 30-38, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696). The Lord's Divine Itself never appeared in any face, but His Divine Human, and through this as in it the Divine love, or relatively to the human race, the Divine mercy. This Divine mercy in the Divine Human is called the "angel of faces," in Isaiah:
I will make mention of the mercies of Jehovah. He will recompense them according to His mercies, and according to the multitude of His mercies, and He became for them a Saviour. And the angel of His faces saved them, for the sake of His love, and for the sake of His pity (Isa. 63:7-9);
it is called an "angel" because "angels" in the internal sense of the word signify something of the Lord (n. 1925, 2821, 4085), here His mercy and therefore it is said "the angel of His faces." [3] That the "face" of Jehovah or the Lord is mercy, and also peace and good, because these are of mercy, may likewise be seen from the following passages. In the benediction:
Jehovah make His faces to shine upon thee, and be merciful unto thee. Jehovah lift up His faces unto thee, and give thee peace (Num. 6:25-26);
it is very evident that "to make the faces to shine" is to be merciful, and "to lift up the faces" is to give peace. In David:
God be merciful unto us, and bless us, and cause His faces to shine upon us (Ps. 67:2);
the "faces" here again denote mercy. In the same:
Bring us back, O God, and cause Thy faces to shine, that we may be saved (Ps. 80:3, 7, 19);
with a similar meaning. Again:
Deliver me from the hands of mine enemies, and from them that persecute me. Make Thy faces to shine upon Thy servant (Ps. 31:15, 16; so too Ps. 119:134-135). In Daniel:
Hear, O our God, the praying of Thy servant, and his prayers, and cause Thy faces to shine upon Thy sanctuary that is desolate (Dan. 9:17);
"causing the faces to shine" denoting to be merciful. [4] In David:
There are many that say, Who will make us see good? Lift up the light of Thy faces upon us (Ps. 4:6, 7);
"lifting up the light of the faces" denotes to give good from mercy. In Hosea:
Let them seek My faces when distress is theirs; in the morning let them seek Me (Hos. 5:15). Again in David:
Seek ye My faces; Thy faces, Jehovah, will I seek (Ps. 27:8-9). Seek Jehovah and His strength; seek His faces continually (Ps. 105:4);
"to seek the faces of Jehovah" denotes to seek His mercy. Again:
I shall see Thy faces in righteousness (Ps. 17:15);
and in Matthew:
See that ye despise not one of these little ones; for I say unto you that their angels in the heavens do always behold the face of My Father who is in the heavens (Matt. 18:10);
"to behold the face of God" denotes to enjoy peace and good from mercy. [5] But the opposite is "to conceal," or "hide," and also "to turn away the faces" which signifies not to be merciful; as in Isaiah:
In the overflowing of My anger I hid My faces from thee for a moment; but with mercy of eternity will I have mercy on thee (Isa. 54:8);
where the "overflowing of anger" denotes temptation, and because the Lord appears not to be merciful therein, it is said "I hid My faces from thee for a moment." In Ezekiel:
I will turn away My faces from them (Ezek. 7:22). In David:
How long wilt Thou forget me, O Jehovah? to eternity? How long wilt Thou hide Thy faces from me? (Ps. 13:1.) In the same:
Hide not Thy faces from me; put not Thy servant away in anger (Ps. 27:9). Again:
Wherefore Jehovah dost Thou forsake my soul? why hidest Thou Thy faces from me? (Ps. 88:14.) And again:
Make haste, answer me, O Jehovah; my spirit is consumed. Hide not Thy faces from me, lest I become like them that go down into the pit. Cause me to hear Thy mercy in the morning (Ps. 143:7-8). And in Moses:
My anger shall wax hot against this people in that day, so that I will forsake them; and I will hide My faces from them, whence it will be for consuming; I will surely hide My faces in that day for all the evil which they have done (Deut. 31:17-18);
[6] "the anger waxing hot" denotes a turning away (n. 5034); and "hiding the faces" denotes not being merciful. These things are predicated of Jehovah or the Lord, although He is never angry, and never turns away or hides His faces; but it is so said from the appearance with the man who is in evil; for the man who is in evil turns himself away, and hides from himself the Lord's faces, that is, removes His mercy from himself. That it is the evils in man that do this, may also be seen from the Word, as in Micah:
Jehovah will hide His faces from them at that time, according as they have rendered their works evil (Micah 3:4). In Ezekiel:
Because they trespassed against Me, therefore I hid My faces from them. According to their uncleanness and according to their transgressions did I with them; and I hid My faces from them (Ezek. 39:23-24). And especially in Isaiah:
It is your iniquities that separate between you and your God, and your sins do hide His faces from you (Isa. 59:2). From these and many other passages the internal sense is plain, which here and there stands forth, and is found by him who seeks it.
Elliott(1983-1999) 5585
5585. 'Saying, You will not see my face' means that no compassion will show itself. This is clear from the meaning of 'face', when used in reference to a person, as his interiors, that is to say, his affections and consequent thoughts, dealt with in 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102. But when used in reference to the Lord, for the Lord is represented in the highest sense by 'Joseph', 'face' means mercy and compassion, and therefore 'not seeing his face' means a lack of mercy or absence of compassion. Not that the Lord lacks any compassion, for He is pure mercy; but when the intermediary that effects the joining to Him is not present it does seem to a person as though there is no compassion in the Lord. The reason for this is that if no intermediary effecting the joining together is present, no acceptance of good takes place. And if there is no acceptance of good, evil is present instead. If at this time the person calls out to the Lord because evil prompts him to do so, thus for selfish reasons in defiance of anyone else's needs, he is not heard, in which case it seems as though no compassion shows itself.
[2] As regards 'Jehovah's (or the Lord's) face' meaning mercy, this is evident from the Word; for understood properly 'Jehovah's (or the Lord's) face' is Divine love itself, and being Divine love it is the face of mercy since mercy is the expression of love towards the human race set in such miseries. The truth that 'Jehovah's (or the Lord's) face' is Divine Love may be seen from the Lord's face when He was transfigured in the presence of Peter, James, and John; that is, when He displayed His Divinity to them,
His face shone like the sun. Matt 17:2.
It has been shown already that 'the sun' is Divine Love, see 30-38, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696. The Lord's actual Divinity had never previously appeared in any face; but His Divine Human had so appeared, through which, seemingly within which, Divine Love - which in relation to the human race is Divine Mercy - showed itself. This Divine Mercy within the Divine Human is called 'the angel of His face' in Isaiah,
I will cause the mercies of Jehovah to be remembered. He has rewardeda them according to His mercies, and according to the abundance of His mercies; and He became their Saviour. And the angel of His face saved them; in His love and in His pity He redeemed them. Isa 63:7-9.
The expression 'the angel' is used because 'angels' in the Word means in the internal sense some attribute of the Lord, 1925, 2821, 4085, in this case His mercy, which is why the phrase 'the angel of His face' is used.
[3] 'Jehovah's (or the Lord's) face' is not only mercy but also peace and goodness since these are attributes of mercy, as may also be seen from the following places: In the Blessing,
Jehovah make His face shine upon you and be merciful to you. Jehovah lift up His face upon you and give you peace. Num 6:25, 26.
Here it is quite evident that 'making His face shine' means showing mercy, and 'lifting up His face' means granting His peace. In David,
God be merciful to us and bless us, and make His face shine upon us. Ps 67:1.
Here also 'face' stands for mercy. In the same author,
Turn us back, O God, and make Your face shine, that we may be saved. Ps 80:3, 7, 19.
Here the meaning is similar. In the same author,
Deliver me from the hand of my enemies and my pursuers. Make Your face shine upon Your servant. Ps 31:15, 16.
Likewise in Ps 119:134, 135.In Daniel,
Hear, our God, the prayer of Your servant, and his supplications, and make Your face shine upon Your sanctuary that has been made desolate. Dan 9:17.
Here also 'making His face shine' stands for showing mercy.
[4] In David,
Many are saying, Who will cause us to see good? Lift up the light of Your face upon us. Ps 4:6, 7.
'Lifting up the light of His face' stands for His imparting good because of His mercy. In Hosea,
Let them seek My face; when they are in distress, in the morning let them seek Me. Hosea 5:15.
In David,
Seek My face! Your face, O Jehovah, will I seek. Ps 27:8, 9.
In the same author,
Seek Jehovah and His strength; seek His face continually. Ps 105:4.
'Seeking Jehovah's face' stands for seeking His mercy. In the same author,
I, in righteousness, shall see Your face. Ps 17:15.
And 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.
'Seeing God's face' stands for the enjoyment of peace and good because of His mercy.
[5] But the contrary of this is the hiding or concealment and also the turning away of the face, by which showing no compassion is meant, as in Isaiah,
In an overflowing of My anger I hid My face from you for a moment; but with eternal mercy I will have mercy on you. Isa 54:8.
'An overflowing of anger' stands for temptation in which, because the Lord does not seem to show mercy, the words 'I hid My face from you for a moment' are used. In Ezekiel,
I will turn My face away from them. Ezek 7:22.
In David,
How long, O Jehovah, will You forget me [as if] for ever? How long will You hide Your face from me? Ps 13:1
In the same author,
Do not hide Your face from me; do not cast aside Your servant in anger. Ps 17:8, 9.
In the same author,
Why, O Jehovah, do You abandon my soul? Why do You hide Your face from me? Ps 88:14.
In the same author,
Make haste, answer me, O Jehovah. MY spirit is consumed. Do not hide Your face from me, lest I become like those going down into the pit. Cause me to hear Your mercy in the morning. Ps 143:7, 8.
And in Moses,
My anger will flare up against this people on that day, so that I forsake them, and I will hide My face from them, and they will be devoured. I will certainly hide My face on that day, because of all the evil which they have done. Deut 31:17, 18.
'Anger flaring up' stands for turning oneself away, 5034, and 'hiding one's face' for not showing any compassion.
[6] These actions are attributed to Jehovah or the Lord, for the reason that although He is never angry and never turns away or hides His face He is said to do so because that is how it seems to someone under the influence of evil. For the person under the influence of evil turns himself away and hides the Lord's face from himself; that is, he removes His mercy from himself. The fact that it is the evils present with a person that do this is also clear from the Word, as in Micah,
Jehovah will hide His face from them at that time, inasmuch as they have rendered their deeds evil. Micah 3:4.
In Ezekiel,
Because they transgressed against Me, therefore I hid My face from them. According to their uncleanness and according to their transgressions I have dealt with them and have hidden My face from them. Ezek 39:23, 24.
In particular in Isaiah,
Your iniquities are what separate you from your God, and your sins what cause. His face to hide from you. Isa 59:2.
From these and many other places one may see the internal sense, which shows itself in various places and is discovered by one who is looking for it.
Latin(1748-1756) 5585
5585. `Dicendo, Non videbitis facies meas': quod significet quod nulla commiseratio, constat a significatione `facierum', cum praedicantur de homine, quod sint interiora ejus, nempe affectiones et inde cogitationes, de qua n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102; at cum praedicantur de Domino, quod sit misericordia seu commiseratio, inde `non videre facies' est non misericordia seu nulla commiseratio; Dominus enim per `Josephum' hic in supremo sensu repraesentatur; non quod nulla commiseratio sit apud Dominum, est enim ipsa misericordia, sed cum non medium est quod conjungit, tunc apparet homini quasi nulla commiseratio in Domino; causa (x)est quia si non medium conjungens, nulla receptio boni est, et cum nulla receptio boni, est malum loco ejus; si homo tunc ad Dominum clamat, quia ex malo clamat, ita pro se contra omnes, {1} nulla auditio est; hoc apparet sicut nulla commiseratio. [2]Quod `facies Jehovae' seu Domini sit misericordia, constare potest ex Verbo; est enim facies Jehovae seu Domini in proprio sensu ipse amor Divinus, et quia est amor Divinus, est {2}misericordiae, nam haec ex amore est erga genus humanum in tantis miseriis constitutum. Quod `facies Jehovae' seu Domini sit Divinus Amor, constare potest ex facie Domini cum Dominus coram Petro, Jacobo et Johanne transformatus fuit, hoc est, cum illis Divinum Suum ostendit, tunc Facies Ipsius sicut sol splenduit, Matth. xvii 2;quod `sol' sit Divinus Amor, ostensum videatur n. 30-38, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321 fin., 4696; Ipsum Divinum Domini {3}nusquam apparuerat {4}in aliqua facie, sed Divinum Humanum Ipsius et per illud sicut in illo Divinus Amor, seu respective ad genus humanum, Divina Misericordia; haec nempe Divina Misericordia in Divino Humano vocatur `angelus facierum', apud Esaiam, Misericordias Jehovae memorare faciam; . . . retribuet eis secundum misericordias Suas, et secundum multitudinem misericordiarum Suarum, . . . et factus iis in Salvatorem; . . . et angelus facierum Ipsius salvavit eos; propter amorem Ipsius et propter clementiam Ipsius Ipse redemit eos, lxiii 7-9;
`angelus' vocatur quia `angeli' in Verbo in sensu interno significant aliquid Domini, n. 1925, 2821, 4085, hic Ipsius misericordiam, quapropter dicitur `angelus facierum'. [3]Quod `facies Jehovae' seu Domini sit misericordia, et quoque pax et bonum, quia haec sunt misericordiae, constare etiam potest a sequentibus locis: {5} in Benedictione, Lucere faciat Jehovah facies Suas ad te, et misereatur tui. Elevet Jehovah facies Suas ad te, et ponat tibi pacem, Num. vi 25,26;
`lucere facere (x)facies' quod sit misereri, et `elevare facies' quod sit dare pacem, manifeste patet: apud Davidem, Deus misereatur nostri, et benedicat nobis, lucere faciat facies Suas nobis, Ps. lxvii 2 (A.V. 1);
`facies' etiam hic pro misericordia: apud eundem, Deus reduc nos, et lucere fac facies Tuas, ut salvemur, Ps. lxxx 4,8,20 (A.V. 3, 7, 19);
similiter: apud eundem, Libera me e manu hostium meorum, et persecutorum meorum; lucere fac facies Tuas super servum Tuum, Ps. xxxi 16, 17 (A.V. 15, 16):
pariter Ps. cxix 134, 135: apud Danielem, Audi Deus noster orationem servi Tui, et preces ejus, et lucere fac facies Tuas super sanctuarium quod desolatum est, (x)ix17;
`lucere facere facies' etiam pro misereri: apud Davidem, [4]Multi dicentes, Quis videre nos faciet bonum? attolle super lucem facierum Tuarum, Ps. iv 7,8 (A.V. 6, 7);
`attollere lucem facierum' pro dare bonum ex misericordia: apud Hosheam, Quaerant facies Meas, cum angustia illis, mane quaerant Me, v 15:
apud Davidem, Quaerite facies Meas, . . . facies Tuas Jehovah quaero, Ps. xxvii 8,9:
apud eundem, Quaerite Jehovam, et robur Ipsius, quaerite facies Ipsius jugiter, Ps. cv 4;
`quaerere facies Jehovae' pro misericordiam Ipsius: apud eundem, Ego in justitia videbo facies Tuas, Ps. xvii 15: et apud Matthaeum, Videte ne contemnatis ullum ex pusillis his; dico enim vobis, quod angeli eorum in caelis semper videant faciem Patris Mei, Qui in caelis est, xviii 10;
`videre facies Dei' pro frui pace et bono ex misericordia. [5]Oppositum autem est occultare seu abscondere ut et avertere facies, quae significant non misereri; ut apud Esaiam, In inundatione irae Meae, abscondi facies Meas momento a te, sed cum misericordia aeternitatis miserebor tui, liv 8;
`inundatio irae' pro tentatione in qua, quia Dominus apparet non misereri, dicitur `abscondi facies momento a te': apud Ezechielem, Avertam facies Meas ab illis, vii 22:
apud Davidem, Quousque Jehovah oblivisceris mei in aeternum? quousque occultabis facies Tuas a me? Ps. xiii 2 (A. V. 1): apud eundem, Ne abscondas facies Tuas a me, ne rejicias in ira servum Tuum, Ps. xxvii 8,9:
apud eundem, Quare Jehovah deseris animam meam? abscondis facies Tuas me? Ps. lxxxviii 15 (A.V. 14):
apud eundem, Festina, responde mihi Jehovah, consumptus est spiritus meus, ne absconde facies Tuas a me, ut similis fiam descendentibus in foveam; fac me audire sub matuta misericordiam Tuam, Ps. cxliii 7,8:
et apud Mosen, Excandescet ira Mea contra populum hunc in die illo, ut deseram eos, et occultabo facies Meas ab illis, unde erit ad consumendum. . . . Ego occultando occultabo facies Meas in die illo, propter omne malum quod fecerunt, Deut. xxxi 17,18;
`excandescere ira' pro se avertere, n. 5034, et `occultare facies' pro non misereri. [6]Haec praedicantur de Jehovah seu Domino, tametsi Ille nusquam irascitur et nusquam avertit {6}seu occultat facies Suas, sed ex apparentia apud hominem qui est in malo, ita dicitur; homo enim qui est in malo, se avertit et sibi occultat facies Domini, hoc est, misericordiam Ipsius a se removet; quod mala apud hominem sint quae hoc faciunt, etiam ex {7} Verbo constare potest; ut apud Micham, Jehovah occultabit facies Suas ab illis in tempore illo, sicut mala reddiderunt opera sua, iii 4:
apud Ezechielem, Propterea quod praevaricati sunt in Me, ideo abscondi facies Meas ab illis: . . . juxta immunditiem eorum, et juxta praevaricationes eorum egi cum illis, et abscondi facies Meas ab illis, xxxix (x)23, 24;
imprimis apud Esaiam, Iniquitates vestrae sunt quae separant inter vos et inter Deum vestrum; et peccata vestra abscondere faciunt facies a vobis, lix 2; ex his et pluribus aliis locis patet sensus internus, qui passim exstat et quaerenti invenitur. @1 i quare$ @2 Misericordia$ @3 non$ @4 d in$ @5 i ut$ @6 et$ @7 i locis in$