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412. And hide us from the face of him that sitteth upon the throne, and from the anger of the Lamb. That this signifies, lest they should suffer direful things from the influx of Divine good united to the Divine truth proceeding from the Lord, is plain from the signification of, "hide us," when it is said by those in whom the goods and truths of the church are destroyed by evils of life and the falsities thence, as denoting, lest they should suffer direful things, concerning which we shall speak presently; from the signification of, "from the face of Him that sitteth upon the throne," as denoting the Lord as to Divine good in heaven; that face, when said of the Lord, denotes the Divine love, from which the Divine good in heaven is, will be plain from the passages in the Word to be adduced presently, and that, "Him that sitteth upon the throne" denotes the Lord as to Divine good in heaven, may be seen above (n. 297, 343); and from the signification of, "the anger of the Lamb," as denoting the casting into hell by the influx of Divine truth proceeding from the Lord. That the anger of Jehovah or the Lord signifies this, is evident from the passages in the Word to be adduced in the following article. Moreover, that the Lord alone is meant by Him that sitteth upon the throne, and by the Lamb; the Lord as to Divine good by Him that sitteth upon the throne, and the Lord as to Divine truth by the Lamb, may be seen above (n. 297, 343). That the anger of the Lamb is mentioned, is not that the Lord, who is meant by Him that sitteth on the throne and by the Lamb, is angry, for He is the Divine good itself, and this cannot be angry, for anger can have no place in essential good; but it is thus said in the sense of the letter of the Word for reasons which we shall explain elsewhere; here it shall only be shown that the face of Jehovah or of the Lord signifies the Divine love, and thence the Divine good in heaven and in the church; and, in the opposite sense, by setting His face against any one, and by concealing and hiding His face, is meant the same as by wrath and anger; also, that by the face, when said of man, are meant the interiors of his mind, and affection in both senses.
[2] That the face, when said of Jehovah or the Lord, signifies the Divine love, and thence the Divine good, is plain from the following passages.
In David:
"Make thy faces to shine upon thy servant; save me for thy mercy's sake" (116-125, and concerning the heat and light thence, n. 126-140.)
[3] In the same:
"Many say, Who will shew us good? lift up upon us the light of thy faces, O Jehovah" (Psalms 4:6).
In the same:
"They shall walk, O Jehovah, in the light of thy faces" (Psalms 89:15).
In the same:
"Bring us back, O God, and cause thy faces to shine, that we may be saved" (Psalms 80:3, 7, 19).
And in the same:
"God be merciful unto us, and bless us; and cause his faces to shine upon us" (Psalms 67:1).
By the light of the faces of Jehovah or of the Lord, is meant the Divine truth from the Divine love, as said above, and thence intelligence and wisdom, for from the Divine truth, or the Divine light in the heavens, are all the intelligence and wisdom, both of angels and men; hence by making Thy faces to shine upon us, by lifting up upon us the light of Thy faces, and by causing Thy faces to shine, is signified to enlighten in Divine, truth, and to gift with intelligence and wisdom.
[4] The same is signified in the blessing of the sons of Israel, in Moses:
"Jehovah bless thee, and keep thee; Jehovah make his faces shine upon thee, and be merciful unto thee; Jehovah lift up his faces upon thee, and give thee peace" (Num. 6:24-26).
By, making His faces shine, and being merciful, is signified to enlighten in Divine truth, and to impart intelligence and wisdom; and by lifting up His faces, and giving peace is signified to fill with Divine good, and to gift with love. Both are necessary to make man wise; for all those who are in the spiritual world are enlightened by the light which [proceeds] from the Lord as a Sun, but still they alone become intelligent and wise, who are at the same time in love, because the good of love receives truth, for they are conjoined since they mutually agree with and love each other. They only, therefore, see the Sun in heaven who are in love; others [see] only the light. To be merciful, which is said of the enlightenment of the faces, is also said of truth in the Word, and peace, which is said of the lifting up of the faces, is said of good.
[5] Because the Lord's Divine love appears as a Sun in heaven, and thence proceeds the light there, therefore:
"When the Lord was transfigured before Peter, James, and John, his face did shine as the sun, and his raiment became as the light" (Heaven and Hell 177-182; also above, n. 64, 195, 271, 395).
[6] In Matthew:
Jesus said of the boy whom he had placed in the midst of his disciples, "Take heed that ye despise not one of these little ones; I say unto you, That their angels in the heavens do always behold the face of my Father who is in the heavens" (18:10).
Here it is said that their angels behold, because there are spirits and angels with every man, and according to the quality of the man, such are the spirits and angels. With infant boys there are angels from the inmost heaven, who see the Lord as a Sun; for they are in love to Him, and in innocence; this is meant in a proximate sense by, their angels behold the face of His Father. By the face of the Father is meant the Divine love which was in the Lord, consequently, the essential Divine, which is Jehovah, for the Father was in Him, and He in the Father, and they were one, as He Himself teaches. But these same words in the purely spiritual sense signify, that the Lord, as to His Divine good, is in the good of innocence, for this is signified by an infant boy in the spiritual sense, and by the face of the Father [is signified] the Lord's Divine good. The same thing is taught in the Apocalypse concerning the Lord's servants, by whom are meant those who are in Divine truths, from their being in the good of love and charity:
"The throne of God and of the Lamb shall be in the New Jerusalem; and his servants shall serve him; and they shall see his face" (22:3, 4).
But concerning these words see the explanation in the following chapters.
[7] In Isaiah:
"In all their straitness he was straitened, and the angel of his faces delivered them; for his love and his pity be redeemed them; and he took them, and carried them all the days of eternity" (130, 200, 302); and by the faces of Jehovah is meant the Divine love which is in the Lord, whence it is also said, "for his love and his pity he redeemed them; and he took them, and carried them all the days of eternity," these things being of the Divine love. The Lord, as to His Human, was the Divine truth, from which He fought with the hells, and by which He subjugated them. Hence it is that He is called an angel, that is as to His Divine Human. The Lord is evidently treated of in that chapter, and His combats with the hells, and the subjugation of them.
[8] In David:
"Thou hidest them in the secret of thy faces from the loftiness of man; thou concealest them in thy pavilion from the strife of tongues" (Doctrine of the New Jerusalem 21.)
[9] In the same:
"Thou hast set our iniquities before thee, our secret in the light of thy faces" (Psalms 90:8).
"The light of thy faces," denotes the light of heaven from the Lord as the Sun there. Because this light is the very Divine truth from which are all intelligence and wisdom, therefore the quality of whatever comes into this light is manifested as in clear day; hence it is, that when the evil come into this light, they appear entirely according to their quality, deformed and monstrous according to the evils concealed in them. From these things it is evident what is meant by, "Thou hast set our iniquities before thee, and our secret in the light of thy faces."
[10] In Jeremiah:
"Proclaim these words toward the north, and say, Return, thou backsliding Israel, [and] I will not cause my faces to fall upon you; for I am merciful" (Doctrine of the New Jerusalem 212, 213, 218).
[11] Because by the faces of Jehovah or the Lord, is signified the Divine good united with the Divine truth, going forth and proceeding from His Divine love, therefore by the faces of Jehovah are also signified the interior things of the church, of the Word, and of worship, for that [Divine good] is in the interiors of those things; the exterior things of the church, of the Word, and of worship, being only the effects and works thence. The interior things of the church, of the Word, and of worship, are signified by seeing, seeking, and beseeching the faces of Jehovah, Isaiah:
"What is the multitude of your sacrifices unto me? when ye come to see the faces of Jehovah" (1:11, 12).
In Zechariah:
"The inhabitants of one city shall go to another, saying In going let us go to beseech the faces of Jehovah, and to seek Jehovah of hosts; thus many peoples and numerous nations shall come to seek Jehovah of hosts in Jerusalem, and supplicate the faces of Jehovah" (8:21, 22).
In David:
Unto thee my heart hath said, Seek my faces; thy faces, O Jehovah, I do seek" (Psalms 27:8).
In the same:
"Let us make a joyful noise unto the Rock of our salvation. Let us come before his faces with confession" (Psalms 95:1,2).
In Malachi:
"Beseech the faces of God, that he may be merciful unto us" (1:9).
In David:
"My soul thirsteth for God, for the living God; when shall I come that I may behold the faces of God? Wait thou for God; for I shall yet confess to him; his faces are salvation" (42:2, 6).
In these passages, by the faces of Jehovah and God, or the Lord, are meant the interior things of the church, of the Word, and of worship; because Divine good, and Divine truth, thus the Lord Himself, are in them, and from them in externals, but not in the externals, namely, of the church, of the Word, and of worship, without them.
[12] Because all those who went to the feast at Jerusalem were bound to carry with them such things as pertained to worship, and all worship is from the interior things of the heart and the faith, and these are signified by the gifts that were offered to the Lord, it was therefore commanded that every one should offer some gift, which is meant by,
"They shall not see my faces empty" (Arcana Coelestia 10567, 10568, where they are explained).
[13] But because that nation was only in the externals of the Word, of the church, and of worship, and not at all in the internals, therefore it was not granted to Moses to see the Lord's face, but the back only, according to these words in Moses:
"Moses said, I beseech thee, shew me thy glory; to whom he said, I will make all my goodness to pass before thee, and I will proclaim the name of Jehovah before thee; thou canst not see my faces; for there shall no man see me and live. I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by; and when I take away my hand, thou shalt see my back parts; but my faces shall not be seen" (Arcana Coelestia 10573-10584).
[14] Moreover, the faces of Jehovah or the Lord, because they denote the internals of the Word, of the church, and of worship, are especially external things in which are internal things, because internals make themselves to be seen in externals, as the internals of man do in his face and look. But the Jewish people were of such a nature that they beheld externals only, and not at all the internals; and to behold externals and not at the same time internals, or externals without internals, is as it were to behold the image of a man which is without life; but to behold externals, and at the same time internals, or externals from internals, is as it were to behold a living man; this, therefore, is, in the proper sense, to see the face of Jehovah, or to beseech His faces, in the passages adduced above.
[15] Because the internals of the Word, of the church, and of worship, appear in externals, or cause themselves to be seen in externals, comparatively as the internals of man do in the face, it is evident what is signified, in the internal sense, by seeing Jehovah or the Lord face to face, in the following passages.
In Moses:
"I have seen God face to face, and yet my soul is preserved" (Genesis 32:30).
Jacob said these words after he had wrestled with God, who had appeared to him as an angel. In the book of Judges:
"Gideon said, I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee; fear not; thou shalt not die" (6:22, 23).
In the same manner Manoah and his wife (Judg. 13:22, 23). And concerning the Israelitish people:
"Jehovah spake with you face to face from the mount, out of the midst of the fire" (Deuteronomy 5:4);
concerning which circumstance it is thus said more fully:
"Jehovah hath caused [us] to see his glory and his greatness, and we have heard his voice out of the midst of the fire; we have seen this day that God doth talk with man, and he continueth to live" (Deuteronomy 5:24).
And concerning Moses:
"Jehovah spake unto Moses face to face, as a man speaketh to his companion" (Exodus 33:11; 34:10).
[16] It should, however, be known, that no man, nor even any angel, can see the Lord's face, because it is Divine love, and no one can bear the Divine love, such as it is in itself; for to see the Lord's face would be like letting the eye into the very fire of the sun, in which case it would instantly perish; such also is the Divine love viewed in itself; therefore the Lord appears to those in the interior heavens as a Sun, and that Sun is encompassed with many radiant circles, which form coverings one above another, in order that the Divine love may proceed tempered and moderated to the angels in heaven, and that the angels may thereby bear it; the Lord therefore appears as a Sun only to the angels of the higher heavens, but to the angels of the lower heavens He appears only as light, and to the rest as a moon. Still, however, the Lord does appear to the angels in heaven, but then it is under an angelic form; for He fills an angel with His own aspect, and thus with His presence afar off, and this in various places, but everywhere accommodated to the good of love and faith with those to whom He appears; thus the Lord was seen by Gideon, also by Manoah and his wife, likewise by Moses, and by the Israelitish people. This therefore is what is meant by their seeing Jehovah face to face, and by their seeing Jehovah and not dying. That the face itself, as to the interiors of His Divine love, was not seen, is plainly evident from what was said to Moses, namely,
"That no one can see Jehovah's face and live" (Doctrine of the New Jerusalem 248. (What the external is without the internal; and what the external is in which is the internal, in n. 47 of the same work.)
[17] That the Jewish nation was of such a quality, was represented and signified by,
"They covered the Lord's face, beat him, and spat upon him" (64, 83, 195 at the end).
[18] From the passages that have been already explained, it may be known what the face of Jehovah or the Lord signifies, namely, the Divine love, and all the good in heaven and in the church thence. From this also it may be known what is signified by hiding or covering the faces, where it is said of Jehovah or the Lord, namely, that it is to leave man in his proprium, and thence in the evils and falsities that flow from his proprium; for man viewed in himself is nothing but evil and the falsity thence, and he is withheld from these by the Lord, that he may be in good, which is effected by an elevation from his proprium. Hence it is evident that by hiding and covering the faces, when said of the Lord, is signified to leave in evils and falsities; as in the following passages. In Jeremiah:
"For all their perverseness I have hid my faces from this city" (33:5).
In Isaiah:
"Your sins have hid God's faces from you, that he will not hear" (59:2).
In Ezekiel:
"My faces will I turn from them, that they may profane my secret [place]; and the violent may enter into it, and defile it" (7:22).
In the same:
"The nations shall know that for their iniquity the sons of Israel went into captivity; and therefore will I hide my faces from them" (39:23).
In Lamentations:
"The face of Jehovah hath divided them; he will no more regard them" (4:16).
In Micah:
"Jehovah will hide his faces from them, even as they have made their works evil" (3:4).
In David:
"Thou hast hid thy faces, I was troubled" (Psalms 30:7).
In the same:
"Wherefore hidest thou thy faces, [and] forgettest our wretchedness and our oppression?" (Psalms 44:25).
In the same:
"Thou hidest thy faces, they are troubled; thou takest away their breath, they die, and return to their dust (Psalms 104:29).
In Moses:
"My anger shall be kindled against the people in that day, and I will forsake them, and will hide my faces from them. In hiding I will hide my faces in that day, for all the evil which they have wrought" (Deuteronomy 31:17, 18).
In the same:
"I will hide my faces from them; they are a generation of perversions" (Deuteronomy 32:20).
In Isaiah:
"I will wait upon Jehovah, though he hideth his faces from the house of Jacob" (8:17).
In David:
"How long wilt Thou forget me, O Jehovah? how long wilt thou hide thy faces from me?" (Psalms 13:1).
In the same:
"Hide not thy faces from me; reject not thy servant in anger" (Psalms 27:9).
In the same:
"Hide not thy faces from thy servant, for I am in trouble; answer me speedily" (Psalms 69:17).
In the same:
"O Jehovah, wherefore forsakest thou my soul? wherefore hidest thou thy faces from me?" (Psalms 88:14).
In the same:
"Hide not thy faces from me in the day when I am in distress" (Psalms 102:2).
In the same:
"Answer me, O Jehovah; hide not thy faces from me, lest I become like them that go down into the pit" (Psalms 143:7).
In Ezekiel:
"When I shall gather together the sons of Israel upon their own land, then will I no longer hide my faces from them, for I will pour out my spirit upon the sons of Israel" (Ezekiel 39:27-29).
In David:
"He hath not despised nor turned away from the affliction of Israel; neither hath he hid his faces from him; but when he cried unto him, he heard" (Psalms 22:24).
[19] In these passages it is said that Jehovah, that is, the Lord, covers and hides His faces on account of iniquities and sins; He is also entreated not to hide or cover [them], when nevertheless He never hides or covers [what they signify], namely, His Divine good and His Divine truth, for the Lord is Divine love itself, and mercy itself, and desires the salvation of all; wherefore He is present with all and each, even with those who are in iniquities and sins, and by this presence He gifts them with the liberty of receiving Him, that is, the truth and good from Him, therefore they receive if in freedom thy desire it. The reason why [reception must be] in freedom is, in order that goods and truths may remain with man, and be with him as his own; for what a man does in freedom he does from affection, for all freedom is of the affection, the affection also is his will, therefore what is received in freedom, or from man's affection, enters his will, and remains. The reason why it then remains is, because the will is the man himself, for therein his life primarily resides, but secondarily in the thought or the understanding. This, therefore, is the reason that man ought to receive the Divine good and the Divine truth, with which the Lord is always present.
[20] This also is meant by:
"Behold, I stand at the door and knock; if any one hear My voice, and open the door, I will come in unto him, and will sup with him" (Apoc. 3:20).
But when man in freedom chooses evil, then he shuts the door against himself, and thus does not admit the good and truth which are from the Lord; therefore the Lord then appears as absent, and it is from this appearance that it is said that Jehovah covers and hides His faces, although He does not cover and hide [them]. Moreover, man, then, as to his spirit, turns himself away from the Lord, and, consequently, does not perceive the good or see the truth which are from the Lord; hence also it appears as if the Lord did not see him, when nevertheless He sees all and everything pertaining to him. From this appearance also it is that He is said to cover and hide His faces, indeed, that He is said to set (ponere et dare) His faces against them, also that He beholds them in the back of the neck (cervice), and not in the faces, as in the following passages.
In Jeremiah:
"I have set my faces against this city for evil, and not for good" (21:10).
In the same:
"I set my faces against you for evil, to cut off all Judah" (44:11).
In Ezekiel:
"I will set my faces against that man, and I will lay him waste, and I will cut him off from the midst of my people" (14:8).
In the same:
"I will set my faces against them; they shall go out from a fire, and a fire shall devour them; when I shall have set my faces against them" (15:7).
In Moses:
"He that shall eat any blood, I will set my faces against that soul, and I will cut him off" (Leviticus 17:10).
In Jeremiah:
"As an east wind will I scatter them before the enemy; I will look at them in the back of the neck, and not in the face" (18:17).
That it is man who sets (ponit et dat) his face against the Lord, and who turns himself away from the Lord, whence evil overtakes him, is plain also from the Word. As in Jeremiah:
"They have turned unto me the back of the neck, and not the faces" (32:33).
In the same:
"They have made their faces harder than a rock; they have refused to return" (5:3).
In the same:
"They have gone away in their own counsels, in the hardening of their evil heart, they are become turned backwards and not turned forwards" (7:24).
And in Isaiah:
"Your sins have hid God's faces from you" (Isaiah 59:2).
[21] That the wicked turn away the face from the Lord, is not done as to the bodily face, but the face of their spirit. Man can turn his face whichever way he pleases, because he is in a state of freedom to turn himself either towards heaven or towards hell, and also a man's face has been taught to counterfeit before the world; but when man becomes a spirit, which he does immediately after death, then he who had lived in evils, turns away the face entirely from the Lord (as is evident from what has been said and shown in the work concerning 64:3). 1
In David:
"It is burned with fire, it is cut down; they have perished at the rebuke of thy faces" (Psalms 80:16).
In the same:
"The faces of Jehovah are against them that do evil, to cut off the remembrance of them from the earth" (Psalms 34:16).
In Moses:
"Behold I send an angel before thee. Take heed of his faces; for he will not bear your prevarication" (Exodus 23:20, 21).
In Ezekiel:
"I will bring you into the wilderness of the peoples, and I will judge with you face to face" (20:35).
In Moses:
"When the ark set forward, Moses said, Arise, O Jehovah, let thine enemies be scattered; and let them that hate thee flee before thy faces" (Num. 10:35).
In the Apocalypse:
"I saw a throne high and great, and him that sat on it, from whose face the earth and the heaven fled away" (20:11).
[22] These things are now said respecting the signification of the face, when said of Jehovah or the Lord; but the face, where it is said of man, signifies his mind and affection, consequently, the interiors of his mind, and this because the mind and its affections, or the interiors of the man's mind, become visible in the face, whence it is that the face is called the index of the mind. The face also is an effigy of the interiors of man, for it represents them, and the countenance corresponds to them. That by the faces, when said of man, are signified affections of various kinds, is evident from the following passages. In Isaiah:
"They say, Retire from the way, turn aside from the path, cause the Holy One of Israel to cease from our faces" (30:11).
Cause the Holy One of Israel to cease from our faces, signifies, [to remove] the Lord from the thought and affection, thus everything of the church, the Holy One of Israel denoting the Lord; to recede from the truth and good of the church, which is from the Lord, and in which the Lord is, is signified by "Retire from the way, turn aside from the path," the way and the path denoting the truth and good of the church.
[23] In Lamentations:
"They have not accepted the faces of the priests, and they have not had pity upon the old" (Lamentations 4:16).
And elsewhere:
"Princes were hanged up by their hand; the faces of the old were not honoured" (Lamentations 5:12).
Not to accept the faces of the priests, signifies to esteem as nothing the goods of the church, which are [those] of love and faith; for the priests represented the Lord as to Divine good, and thence signified the good of the church, and faces all things thereof, which have reference to love and faith. Not to honour the faces of the old, signifies to account as nothing all things of wisdom, the old signifying wisdom, and their faces all things thereof, because interior. The princes hanged up by their hand, signify that all intelligence was rejected, princes denoting the primary truths, from which there is intelligence.
[24] In Moses:
"Jacob said concerning Esau, I will appease his faces with a present, that goeth before me, and afterward I will see his faces; peradventure he will accept my faces" (Genesis 32:20).
To appease his faces, signifies to engage his mind; afterward to see his faces, signifies to know the quality of his mind; peradventure he will accept my faces, signifies, peradventure he shall receive me with a favourable mind, to accept the faces denoting to will good to any one from affection. In the same:
"Thou shalt not wrest judgment; thou shalt not regard faces, neither take a gift" (Deuteronomy 16:19).
Not to regard faces, signifies [not] to be of a mind disposed towards superiors, the rich, and friends, more than towards inferiors, the poor, and enemies, because justice and rectitude are to be regarded without any respect to person.
[25] In Malachi:
"I have made you contemptible and base before all the people, according as ye keep not my ways, and receive faces in the law" (2:9).
To receive faces in the law, here signifies the same thing as above, to regard faces in judgment; namely, to be disposed to favour superiors, the rich, and friends, rather than inferiors, the poor, and enemies.
In Isaiah:
"What mean ye, that ye beat the people, and grind the faces of the poor?" (3:15).
To grind the faces of the poor, signifies to destroy the affections of knowing truth with those who are in ignorance of truths, and yet desire to be instructed, to grind signifying to destroy; faces signifying the affections of knowing truths, and the poor, those who are in ignorance of truth and desire to be instructed, for these are those who are spiritually poor.
[26] In David:
"The daughter of Tyre shall bring a gift; the rich among the people shall intreat thy faces. The king's daughter is all glorious within; her clothing is of interwoven [materials] of gold" (195).
[27] In the same:
"Yet do I trust in him, the salvations of my faces, and my God" (Psalms 42:11; 43:5).
The salvations of my faces, signify all things that are within, thus those of the mind and affections, consequently, those of love and faith, which, because they save, are called salvations. Evil affections, which are lusts, are also expressed by faces, because they appear in the faces, for the face is the external or natural form of the interiors of the internal and external mind (animi et mentis); and in the spiritual world they make one; for there it is not permitted to counterfeit other faces than those of the affections, thus which correspond to the interiors of the mind; hence it is, that the angels of heaven are lustrous and comely in face, whereas infernal spirits are dark and deformed in face.
[28] That these things are also meant by faces, is evident from the following passages. In Isaiah:
"Pangs and sorrows shall take hold of them, as a travailing woman they bring forth; they shall be amazed [every] man towards his companion; their faces [are] faces of flames" (13:8).
The Last Judgment is here treated of, when the evil are let into their interiors. The interiors of those who are in the love of self and the world, and thence in hatred and revenges, are meant by their faces are as faces of flames; such also do they appear; their torment from the influx of Divine good and Divine truth is signified by, "Pangs and sorrows shall take hold of them, as a travailing woman they bring forth. Their torments are like the pangs and sorrows of travailing women for the same reason as [is given] in Genesis (3:16); for evils and falsities are then conjoined, and until this take place, sorrows take hold when the Divine good and truth flow in.
[29] In Ezekiel:
"Say to the forest of the south, The flame of a grievous flame shall not be quenched, whence all faces shall be burned therein from the south even to the north" (20:47).
By the forest of the south is meant falsity within the church, consequently, those therein who are in falsities. The church is signified by the south because it may be in the light of truth from the Word, and falsity from evil is signified by the forest; the vastation and destruction of the church by the love of falsity from evil, are signified by, "The flame of a grievous flame, whence all faces shall be burned"; all faces denote all the interiors of the men of the church as to the affections of truth and good, and the thoughts thence; from the south even to the north, signifies all things of the church from primaries to ultimates, or the interiors and exteriors; the south denotes the interior or first things of the church, and the north denotes the exterior or ultimate things of the church. The reason why such things are signified by the south and the north is, that those who are in the light of truth from the Lord are in the southern quarter of the spiritual world, and, in the hells under them there, are those who are in natural light, by which they have confirmed themselves in falsities; and in the northern quarter are those who are in an obscure [state] of truth from the Lord, and in the hells under them there, those who are in falsities, but not in any natural light by which they have confirmed their falsities.
[30] In Joel:
"Before him the peoples tremble; all faces have gathered blackness" (2:6).
The evils and falsities devastating the church are here treated of; also the judgment upon those who are in them; those who are in falsities, are signified by the peoples who tremble; their interiors, which are in the falsities of evil, are signified by the faces that have gathered blackness, faces denoting the interiors, and blackness denoting the falsity of evil; the infernals also who are in the falsity of evil appear black in the light of heaven.
[31] In Daniel:
"In the end of their kingdom, when the transgressors are come to the full, a king hard in faces shall rise up" (397). "A king hard in faces," signifies [that there was] no truth in their interiors, but falsity; for a king signifies truth, and, in the opposite sense, falsity, faces signifying the interiors, and hard in faces, such things without good; for where there is no good, there truth is hard, whereas truth from good is mild, because living; and that truth [without good] is even falsity in their interiors or in their thought, because they do not think concerning it spiritually but materially, because from corporeal and worldly things, and thence from fallacies of the senses.
[32] In Ezekiel:
"Sons hard in their faces, and hardened in heart" (2:4).
By sons hard in their faces are signified those who are in truths without good, and abstractedly truths without good, which in themselves are falsities, as said above; and by, hardened in heart, are signified those who do not admit good, consequently, who are in evil, for evil enters where good cannot. The heart, in the Word, also signifies the good of love, and a hardened heart signifies the same as a stony heart, namely, where the good of love is not admitted; but a heart of flesh signifies, where it is admitted.
[33] In Isaiah:
"Their tongue and their doings are against Jehovah, to rebel against the eyes of his glory. The hardness of their faces doth witness against them" (3:8, 9).
By their tongue and their doings which are against Jehovah, are signified the thought and affection; by the tongue, the thought, because the tongue utters what the man thinks; and by the doings, affection, because a man does what is of his affection. These are against Jehovah, and rebel against the eyes of His glory, when they are against the Divine good, and against the Divine truth, for by Jehovah in the Word is meant the Lord as to the Divine good proceeding from His Divine love, and by His glory is meant the Divine truth; to be against this is signified by rebelling against the eyes of His glory. The hardness of their faces, which witnesses against them, signifies the refusal and non-admission of the Divine truth and the Divine good into their thoughts and affections, which are their interiors.
[34] In Ezekiel
"Behold, I have made thy faces hard against their faces, and thy forehead hard against their foreheads" (Ezekiel 3:8).
These words are spoken to the prophet, by whom is signified the doctrine of truth and good fighting against falsities and evils; therefore by his faces being hard against their faces is signified the rejection of falsities by truths, and by his forehead being hard against their foreheads is signified the rejection of evil by good; for faces signify the affections of truth and the
affections of falsity, and the forehead signifies the affection of good and the affection of evil. The affection of truth and good hardens and becomes hard outwardly from zeal, when it combats against falsity and evil, otherwise it could not repulse them; not however inwardly. Hence it is evident how those words are to be understood. Because by the faces are signified the interiors of man, or the things of his thought and affection, hence also, in the Hebrew tongue, interiorly is expressed by the same word as face.
[35] As various observations are made in [these] explanations concerning faces, which perhaps, without further exposition, can scarcely be understood, therefore I desire to add what has been said and shown concerning faces in the Arcana Coelestia, namely, that the face is formed to a correspondence with a man's interiors, n. 4791-4805, 5695; concerning the correspondence of the face and countenance with the affections of the mind, n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 9306. That hence the interiors shine forth from the face, n. 3527, 4066, 4796. That with the ancients the face made one with the interiors, n. 3573, 4326, 5695. That they also make one with the angels in heaven, and with sincere men in the world, n. 4796, 4797, 4799, 5695, 8250. That the faces of all in the other life become of such a quality as their interiors, n. 4798, 5695. Experiences of the changes of the face according to the interiors, n. 4796, 6604. Concerning the influx of the interiors of the mind, or of the understanding and will into the face and its muscles, n. 3631, 4800. That the face does not act as one with the interiors of flatterers, counterfeiters, hypocrites, and deceitful men, n. 4799, 8250; that with such the face is taught to counterfeit what is sincere, honest, and pious, n. 4326. How the influx from the brains into the face became changed in process of time, and therewith the face itself as to correspondence with the interiors, n. 4326, 8250. That the natural part of man is as an interior face to the spiritual mind and its sight, n. 5165, 5168. See also what has been said and shown concerning faces, in the work on Heaven and Hell 46-48, 142-144, 457-459, 553.
Footnotes:
1. This passage has been quoted because it appears to include the word "face," but although it includes the Latin word for "face" it does not include the thing. The Latin of this passage is: "Quando facies formidabilis, non spectemur"; but here facies is not the noun meaning "face," but the verb meaning "thou shalt do"; and formidabilis is evidently a misreading for formidabilia.-TR.
412. And hide us from the face of Him that sitteth upon the throne, and from the anger of the Lamb, signifies lest they should suffer direful things from the influx of Divine good united to the Divine truth proceeding from the Lord. This is evident from the signification of "hide us," when it is said by those in whom the goods and truths of the church are destroyed by evils of life and falsities therefrom, as being lest they should suffer direful things (of which presently); also from the signification of "from the face of Him that sitteth upon the throne," as being the Lord in respect to Divine good in heaven; that "face," in reference to the Lord, means the Divine love, from which is Divine good in heaven, will be evident from the passages in the Word that will be cited presently; and that "He that sitteth upon the throne" means the Lord in respect to Divine good in heaven may be seen above (n. 297, 343). Also from the signification of "the anger of the Lamb," as being the casting into hell by the influx of Divine truth proceeding from the Lord.
That "the anger of Jehovah" or of the Lord signifies this, can be seen from passages in the Word to be cited in the following article. Moreover it may be seen above (n. 297, 343) that the Lord alone is meant by "Him that sitteth upon the throne," and by "the Lamb;" the Lord in respect to Divine good by "Him that sitteth upon the throne," and the Lord in respect to Divine truth by "the Lamb." The expression "the anger of the Lamb" does not mean that the Lord (who is meant by "Him that sitteth upon the throne" and by "the Lamb") is angry, for He is Divine good itself, and that cannot be angry, for anger has nothing to do with good itself; but it is so expressed in the sense of the letter of the Word, for reasons explained elsewhere; let it be merely shown here that "the face" of Jehovah, or of the Lord, signifies the Divine love, and thence Divine good in heaven and in the church; and in the contrary sense "to set His face against anyone," and "to hide or conceal His face," has a similar meaning as "wrath" and "anger;" also that "the face," in reference to man, means in both senses the interiors that belong to his mind and affection.
[2] That "the face," in reference to Jehovah or the Lord, signifies the Divine love and the Divine good therefrom is evident from the following passages. In David:
Make Thy faces to shine upon Thy servant; save me because of Thy mercy (116-125; and of The Heat and Light from it, n 126-140)
[3] In the same:
Many say, Who will show us good? Jehovah, lift up the light of Thy faces upon us (Psalms 4:6).
In the same:
They shall walk, O Jehovah, in the light of Thy faces (Psalms 89:15).
In the same:
Turn us back, O God, and cause Thy faces to shine, that we may be saved (Psalms 80:3, 7, 19).
And in the same:
God be merciful unto us and bless us, and cause His faces to shine upon Us (Psalms 67:1).
"The light of the faces" of Jehovah or of the Lord means Divine truth from Divine love (as above) and intelligence and wisdom therefrom, for both angels and men have all their intelligence and wisdom from Divine truth, or the Divine light in the heavens, therefore "make Thy faces to shine upon us," "lift up the light of Thy faces upon us," and "cause Thy faces to shine," in the above passages signify to enlighten in Divine truth, and to bestow intelligence and wisdom.
[4] The like is signified in the blessing of the sons of Israel in Moses:
Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee and be gracious unto thee; Jehovah lift up His faces upon thee and give thee peace (Numbers 6:24-26).
"To make the faces to shine and to be gracious" signifies to enlighten in Divine truth, and to bestow intelligence and wisdom; and "to lift up the faces and give peace" signifies to fill with Divine good and to bestow love. Both are necessary to make man wise, for everyone that is in the spiritual world is enlightened by the light that is from the Lord as a sun, and yet those only become intelligent and wise who are at the same time in love, because the good that is of love is what receives truth; for they are conjoined because they agree and love one another. Only such, therefore, as have love see the sun in heaven, the rest see merely the light. "To be gracious," which is said of making the faces to shine, is predicated in the Word of truth; and "peace," which is said of lifting up the faces, is predicated of good.
[5] Since the Lord's Divine love is seen as a sun in heaven, from which is the light there, so:
When the Lord was transfigured before Peter, James, and John, His face did shine as the sun, and His garments became as the light (Heaven and Hell 177-182; also above, n. 64, 195, 271, 395.)
[6] In Matthew:
Jesus said of the child whom He had placed in the midst of the disciples, See that ye despise not one of these little ones; I say unto you, that their angels in the heavens do always behold the face of My Father who is in the heavens (Matthew 18:10).
It is said "their angels behold," because with every man there are spirits and angels, and the spirits and angels are such as the man is. With infant children there are angels from the inmost heaven; these see the Lord as a sun, for they are in love to Him and in innocence; this is meant in the nearest sense by "their angels behold the face of My Father;" "the face of the Father" meaning the Divine love which was in the Lord, consequently the essential Divine which is Jehovah; for the Father was in Him, and He in the Father, and they were one, as He Himself teaches. But these same words in the purely spiritual sense signify that the Lord in respect to His Divine good is in the good of innocence, for this is signified by "infant child" in the spiritual sense, and "the face of the Father" signifies the Lord's Divine good. Of "the servants of the Lord," by whom are meant those who are in Divine truths because they are in the good of love and charity, the same is said in Revelation:
The throne of God and of the Lamb shall be in the New Jerusalem; and His servants shall do Him service; and they shall see His face 1(Revelation 22:3-4).
But on this see the explanation in the following.
[7] In Isaiah:
In all their distress He was distressed, and the angel of His faces saved them; because of His love and His pity He redeemed them; and He carried them and lifted them up all the days of eternity (130, 200, 302); and "the faces of Jehovah" mean the Divine love which is in the Lord, therefore it is also said, "because of His love and His pity He redeemed them; and He carried them and lifted them up all the days of eternity;" all this is of the Divine love. The Lord in respect to His Human was Divine truth, and from this He combated with the hells, and by it subjugated them; for this reason He is called "an angel," that is, in respect to His Divine Human. This chapter evidently treats of the Lord, and of His combats with the hells and of their subjugation.
[8] In David:
Thou hidest them 2in the hiding place of Thy faces from the elations of man; Thou concealest them in Thy covert from the strife of tongues (The Doctrine of the New Jerusalem 21.)
[9] In the same:
Thou hast set our iniquities before Thee, and our hidden things in the light of Thy faces (Psalms 90:8).
"The light of Thy faces" means the light of heaven from the Lord as the sun there. Because this light is Divine truth itself, from which is all intelligence and wisdom, whatever comes into this light has its quality exhibited as in clear day; for this reason when the evil come into this light they appear just as they are, deformed and monstrous according to the evils concealed with them. This makes clear what is meant by "Thou hast set our iniquities before Thee, and our hidden things in the light of Thy faces."
[10] In Jeremiah:
Proclaim these words towards the north, and say, Return, thou backsliding Israel; I will not cause My faces to fall upon you, for I am merciful (The Doctrine of the New Jerusalem 212-213, 218).
[11] Because "the faces of Jehovah," or of the Lord, signify the Divine good united to Divine truth going out and proceeding from His Divine love, therefore also "the faces of Jehovah" signify the interiors of the church, of the Word, and of worship, for Divine good is in the interior of these; the exteriors of the church, of the Word, and of worship are only the effects and works therefrom. The interiors of the church, of the Word, and of worship are signified by "seeing," "seeking," and "entreating the faces of Jehovah." In Isaiah:
What is the multitude of your sacrifices unto Me? when ye shall come to see the faces of Jehovah? (Isaiah 1:11-12)
In Zechariah:
The inhabitants of one city shall go to another, saying, In going let us go to entreat the faces of Jehovah, and to seek Jehovah of Hosts; thus many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah (Zechariah 8:21-22).
In David:
My heart said unto thee, Seek ye my faces; Thy faces, O Jehovah, I do seek (Psalms 27:8).
We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1, 2).
In Malachi:
Entreat the faces of God that He may be gracious unto us (Malachi 1:9).
In David:
My soul thirsteth for God, for the living God; when shall I come to appear before the faces of God? Hope thou in God, for I shall yet confess to Him; His faces are salvations (Psalms 42:2, 5).
In these passages, "faces of Jehovah," "of God," or "of the Lord," mean the interiors of the church, of the Word, and of worship, because Divine good and Divine truth, thus the Lord Himself, are in these interiors, and from them in externals; but are not in externals, namely, of the church, of the Word, and of worship apart from these.
[12] As it was the duty of all who went to Jerusalem to the feasts to carry with them such things as pertained to worship, and all worship is from the interiors which are of the heart and faith, and these interiors are signified by the gifts offered to the Lord, so it was commanded that everyone should offer some gift, which is meant by:
They shall not see My faces empty (Arcana Coelestia 10567-10568, where it is explained.)
[13] But because that nation was only in the externals of the Word, of the church, and of worship, and not at all in the internals, therefore it was not granted to Moses to see the Lord's face, but only His back, according to these words in Moses:
Moses said, I pray Thee show me Thy glory; to whom He said, I will make all My good to pass before thee, and I will proclaim the name of Jehovah before thee; thou canst not see My faces, for man shall not see Me and live. I will put thee in a hole of the rock, and will cover thee with My hand until I shall have passed by; and when I shall take away My hand thou shalt see My hinder parts, but My faces shall not be seen (Arcana Coelestia 10573-10584.)
[14] Furthermore, since "the faces of Jehovah" or the Lord mean the internals of the Word, of the church, and of worship, they mean especially the externals in which are internals; since internals make themselves to be seen in externals, as the internals of man do in his face and features. But the Jewish nation was such that it looked to externals only, and to internals not at all; and to look at externals and not at the same time at internals, or at externals without internals, is like looking at the image of a man that is without life; but to look at externals and at the same time at internals, or at externals from internals, is like looking at a living man; this therefore is, in the proper sense, "to see the face of Jehovah," or "to entreat His faces," in the passages cited above.
[15] Since the internals of the Word, of the church, and of worship, appear in the externals, or present themselves to be seen in externals, comparatively as the internals of man do in the face, it is evident what is signified in the internal sense by "seeing Jehovah" or the Lord "face to face," in the following passages. In Moses:
I have seen God face to face, and yet my soul is delivered (Genesis 32:30).
Jacob said this after he had wrestled with God, who appeared to him as an angel. In the book of Judges:
Gideon said, I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee; fear not, thou shalt not die (Judges 6:22-23).
So, too, with Manoah and his wife (Judges 13:21-23).
And respecting the Israelitish people:
Jehovah spoke with you face to face from the mount, out of the midst of the fire (Deuteronomy 5:4).
Respecting which it is further said:
Jehovah hath made [us] to see His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth talk to man and he remaineth alive (Deuteronomy 5:24).
And respecting Moses:
Jehovah spoke unto Moses face to face, as a man speaketh to his companion (Exodus 33:11; Deuteronomy 34:10).
[16] But it should be known that no man, nor even any angel, can see the Lord's face, since it is Divine love, and no one can sustain the Divine love such as it is in itself; for to see the Lord's face would be like letting the eye into the very fire of the sun, whence it would instantly perish. Such also is the Lord's Divine love viewed in itself; therefore to those in the interior heavens the Lord appears as a sun, and that sun is encompassed by many radiant circles, which are envelopments one after another, in order that the Divine love may proceed to the angels in heaven tempered and moderated, and thus the angels may sustain it; the Lord therefore appears as a sun to the angels of the higher heavens only, while to the angels of the lower heavens He appears merely as light, and to the rest as a moon. Nevertheless, in heaven the Lord appears to the angels, but under an angelic form; for He fills an angel with His aspect, and thus with His presence from afar, and this He does in various places, but everywhere in accommodation to the good of love and of faith with those to whom He appears. Thus the Lord was seen by Gideon, and by Manoah and his wife, also by Moses, and the Israelitish people. This, therefore, is what is meant by "seeing Jehovah face to face," and by "seeing Jehovah and not dying." It is clearly evident that the face itself in respect to the interiors which are of His Divine love was not seen, for it was said to Moses:
That no one can see Jehovah's face and live (The Doctrine of the New Jerusalem 248); what the external is apart from the internal, and what the external is in which is the internal, see n. 47).
[17] That the Jewish nation was such, was also represented and signified by:
Their covering the Lord's face, striking it, and spitting in it (64, 83, 195 c.)
[18] It can be known from what has been thus far explained, what "the face" of Jehovah or the Lord signifies, namely, the Divine love, and all good in heaven and in the church therefrom; and from this it can be known what is signified by "hiding" or "concealing the faces," in reference to Jehovah or the Lord, namely, that it is to leave man in what is his own [proprium] and thus in the evils and falsities that spring forth from what is his own [proprium]; for man viewed in himself is nothing but evil and falsity therefrom, and that he may be in good he is withheld from these by the Lord, which is effected by being elevated out of what is his own [proprium]. From this it can be seen that "hiding and concealing the faces," in reference to the Lord, signifies to leave in evils and falsities; as in the following passages. In Jeremiah:
For all their evil I have covered My faces from this city (Jeremiah 33:5).
In Isaiah:
Your sins have hid God's faces from you, that He hath not heard (Isaiah 59:2).
In Ezekiel:
My faces will I turn away from them, that they may profane My secret, and that the violent may enter into it and profane it (Ezekiel 7:22).
The nations shall know that for their iniquity the sons of Israel were carried away; and therefore will I hide My faces from them (Ezekiel 39:23).
In Lamentations:
The face of Jehovah hath divided them; He will no more regard them (Lamentations 4:16).
In Micah:
Jehovah will hide His faces from them, even as they have made their works evil (Micah 3:4).
In David:
Thou didst hide Thy faces, I was troubled (Psalms 30:7).
Wherefore hidest Thou Thy faces, and forgettest our affliction and our oppression? (Psalms 44:24).
Thou hidest Thy faces, they are affrighted; Thou gatherest in their spirit, they expire, and return to their dust (Psalms 104:29).
In Moses:
My anger shall glow against the people in that day, and I will forsake them, and will hide My faces from them. In hiding I will hide My faces in that day because of all the evil which they have done (Deuteronomy 31:17-18).
I will hide My faces from them; they are a generation of perversions (Deuteronomy 32:20).
In Isaiah:
I will tarry for Jehovah, although He hideth His faces from the house of Jacob (Isaiah 8:17).
In David:
How long wilt Thou forget me, O Jehovah? how long wilt Thou hide Thy faces from me? (Psalms 13:1).
Hide not Thy faces from me; put not Thy servant away in anger (Psalms 27:9).
Hide not Thy faces from Thy servant, for I am in distress; hasten, answer me (Psalms 69:17).
O Jehovah why casteth Thou off my soul? Why hidest Thou Thy faces from me? (Psalms 88:14).
Hide not Thy faces from me in the day of my distress (Psalms 102:2).
Answer me, O Jehovah; hide not Thy faces from me, lest I become like them that go down into the pit (Psalms 143:7).
In Ezekiel:
When I shall have brought together the sons of Israel upon their own ground, then will I not hide My faces any more from them, for I will pour out My spirit upon the sons of Israel (Ezekiel 39:28-29).
In David:
He hath not despised nor abhorred the affliction of Israel; neither hath He hid His faces from him; but when he cried aloud unto Him He heard (Psalms 22:24).
[19] In these passages it is said that Jehovah, that is, the Lord, conceals and hides His faces on account of iniquities and sins, and He is entreated not to conceal or hide them, and yet He never conceals or hides, that is, His Divine good and His Divine truth; for the Lord is Divine love itself and mercy itself, and desires the salvation of all; therefore He is present with all and with each one, even with those who are in iniquities and sins, and by this presence He gives them the freedom to receive Him, that is, truth and good from Him, consequently they also do receive if from freedom they desire to. Reception must be from freedom, in order that goods and truths may abide with man, and be with him as his own; for what a man does from freedom he does from affection, for all freedom is of affection, and affection is man's will; therefore what is received in freedom, or from man's affection, enters his will and endures. It then endures because the will is the man himself and in the will his life primarily resides, but secondarily in the thought or the understanding. This therefore is why man ought to receive Divine good and Divine truth, with which the Lord is always present.
[20] This is what is meant by:
Behold I stand at the door and knock; if any man hear My voice and open the door, I will come in to him and will sup with him (Revelation 3:20).
But when man from freedom chooses evil he shuts the door to himself, and thus does not let in the good and truth that are from the Lord; consequently the Lord then appears to be absent. It is from this appearance that it is said that Jehovah conceals and hides His faces, although He does not conceal and hide. Moreover man as to his spirit then turns away from the Lord, and consequently does not perceive the good or see the truth, which are from the Lord; this is why it appears as if the Lord did not see him; and yet the Lord sees each and every thing pertaining to man. It is from this appearance also that the Lord is said to conceal and hide His faces, and also is said to set [ponere et dare] His faces against them, also that He regards them with the back of the neck and not with the faces, as in the following passages. In Jeremiah:
I have set My faces against this city for evil, and not for good (Jeremiah 21:10).
In the same:
I set My faces against you for evil, to cut off all Judah (Jeremiah 44:11).
In Ezekiel:
I will set My faces against that man, and I will lay him waste, and I will cut him off from the midst of My people (Ezekiel 14:8).
In the same:
I will set My faces against them; let them go forth from the fire and the fire shall devour them, when I shall have set My faces against them (Ezekiel 15:7).
In Moses:
He that shall eat any blood, I will set My faces against that soul, and I will cut him off (Leviticus 17:10).
In Jeremiah:
As the east wind will I scatter them before the enemy; with the back of the neck, and not with the face, will I regard them (Jeremiah 18:17).
That it is man who sets his face against the Lord and who turns himself away from the Lord, whence evil comes to him, is evident also from the Word. As in Jeremiah:
They have turned unto Me the back of the neck, and not the faces (Jeremiah 32:33).
In the same:
They have made their faces harder than a rock; they have refused to return (Jeremiah 5:3).
In the same:
They have gone away in their own counsels, in the hardening of their evil heart, and they have become turned backwards and not forwards (Jeremiah 7:24).
And in Isaiah:
Your sins have hid God's faces from you (Isaiah 59:2).
[21] That the evil turn away their face from the Lord does not mean that they do it with the face of the body, but with the face of their spirit. Man can turn his face whatever way he pleases, since he is in a state of freedom to turn himself either towards heaven or towards hell, and moreover a man's face is taught to deceive for the sake of the appearance before the world; but when man becomes a spirit, which he does immediately after death, then he who had lived in evils turns the face altogether away from the Lord (as can be seen from what has been said and shown in the work on Isaiah 64:3).
In David:
It is burned with fire, it is cut down; they have perished at the rebuke of Thy faces (Psalms 80:16).
In the same:
The faces of Jehovah are against them that do evil, to cut off the remembrance of them from the earth (Psalms 34:16).
In Moses:
Behold I send an angel before thee. Take ye heed of his faces; for he will not bear your transgression (Exodus 23:20-21).
In Ezekiel:
I will lead you into the wilderness of the peoples, and I will have judgment with you face to face (Ezekiel 20:35).
In Moses:
When the ark set forward, Moses said, Arise O Jehovah, let Thine enemies be scattered; and let them that hate Thee flee before Thy faces (Numbers 10:35).
In Revelation:
I saw a throne high and great, and Him that sat on it, from whose face the earth and the heaven fled away (Revelation 20:11).
[22] These things are said respecting the signification of the face in reference to Jehovah or the Lord. The face in reference to man signifies his disposition and affection, and consequently the interiors which belong to his mind, and this because the disposition and affections, or the interiors that belong to man's mind, present themselves to be seen in the face; this is why the face is said to be an index of the mind; the face also is an effigy of the interiors of man, for it represents them, and his countenance corresponds to them. That "faces" in reference to man signify affections of various kinds, can be seen from the following passages. In Isaiah:
They say, Turn aside out of the way, decline out of the path, cause the Holy One of Israel to cease from our faces (Isaiah 30:11).
"Cause the Holy One of Israel to cease from our faces" signifies to cause the Lord to cease from the thought and affection, thus everything of the church, "the Holy one of Israel" meaning the Lord; to withdraw from the truth and good of the church, which is from the Lord and in which is the Lord, is signified by "Turn aside out of the way, decline out of the path," "way" and "path" meaning the truth and good of the church.
[23] In Lamentations:
They have not accepted the faces of the priests, and they were not gracious unto the faces of the old (Lamentations 4:16).
Again:
Princes were hanged up by their hand; the faces of the old were not honored (Lamentations 5:12).
"Not to accept the faces of the priests" signifies to value as nothing the goods of the church, which are of love and faith; for "the priests" represented the Lord in respect to Divine good, and thus signified the good of the church, and "faces" signify all things thereof that have reference to love and faith. "Not to honor the faces of the old" signifies to account as nothing all things of wisdom, "the old" signifying wisdom, and "faces" all things thereof, because they signify interior things; "the princes hanged up by their hand" signify that all intelligence was rejected, "princes" meaning the primary truths from which there is intelligence.
[24] In Moses:
Jacob said respecting Esau, I will appease his faces with the present that goeth before me, and afterwards I will see his faces; peradventure he will accept my faces (Genesis 32:19-20).
"To appease his faces," signifies to captivate his mind; "afterwards to see his faces" signifies to know what the disposition is; "peradventure he will accept my faces" signifies, peradventure he will receive me with a kindly disposition; "to accept the faces" meaning to have good will towards anyone from affection. In the same:
Thou shalt not wrest judgment; thou shall not regard faces, neither take a gift (Deuteronomy 16:19).
"Not to regard faces" signifies not to have the mind better disposed towards superiors, the rich, and friends, than towards inferiors, the poor, and enemies, because what is just and right is to be regarded without respect to person.
[25] In Malachi:
I have made you contemptible and lowly unto all the people, according as ye keep not My ways, and accept faces in the law (Malachi 2:9).
"Accepting faces in the law" has a similar signification as "regarding faces in judgment," quoted above, namely, to have the mind better disposed towards, and to show more favor to superiors, the rich, and friends, than to inferiors, the poor, and enemies. In Isaiah:
What mean ye? Ye crush the people, and grind the faces of the poor (Isaiah 3:15).
"To grind the faces of the poor" signifies to destroy the affections of knowing truths with those who are in ignorance of truth and yet wish to be instructed; "to grind" signifying to destroy, "faces" signifying the affections of knowing truths, and "the poor" those who are in ignorance of truth but wish to be instructed, for these are the spiritually poor.
[26] In David:
The daughter of Tyre shall bring an offering; the rich of the people shall entreat thy faces. The king's daughter is all glorious within; her vesture is inwrought with gold (195)
[27] In the same:
Yet do I confess 3Him, the salvations of my faces, my God (Psalms 42:11; 43:5).
"The salvations of my faces" signify all things that are within, thus those that are of the mind and the affections, accordingly those that are of love and faith; because these are what save they are called "salvations." Evil affections, which are lusts, are expressed by the same term, "faces," because they appear in the face, for the face is the external or natural form of the interiors, which are of the disposition and mind; and in the spiritual world these make one, for there it is not permitted to put on other faces than those that are from the affections, thus that correspond to the interiors which are of their mind. This is why the angels of heaven are radiant and lovely in face, while infernal spirits are dusky and misshapen in face.
[28] This, too is evidently the meaning of "faces" in the following passages. In Isaiah:
Throes and pangs seize them, they travail like a woman bringing forth; they are amazed every man at his companion; their faces are faces of flames (Isaiah 13:8).
This treats of the Last Judgment, when the evil are let into their interiors. The interiors of those who are in the love of self and the world, and thence in hatreds and revenges, are meant by "their faces are faces of flames;" and such also do they appear. Their torments from the influx of Divine good and Divine truth are signified by "throes and pangs seize them, they are in travail like a woman bringing forth." Their torments are likened to the throes and pangs of women bringing forth for the same reason that the comparison is used in Genesis 3:16; for evils and falsities are then conjoined; and when this is the case "pangs seize" when Divine good and truth flow in.
[29] In Ezekiel:
Say to the forest of the south, The flame of the grievous flame shall not be quenched, wherefore all faces from the south even to the north shall be burned therein (Ezekiel 20:47).
"The forest of the south" means falsity within the church, consequently those there who are in falsities; the church is signified by "the south" because it can be in the light of truth from the Word; and falsity from evil is signified by "forest;" the vastation and destruction of the church by the love of falsity from evil is signified by "the flame of the grievous flame, by which all faces shall be burned;" "all faces" meaning all the interiors of the men of the church in respect to the affections of truth and good, and the thoughts therefrom; "from the south even to the north" signifies all things of the church from first to last, or interior and exterior; "the south" meaning the interior or first things of the church, and "the north" the exterior or last things of the church; this is the signification of "the south" and "the north" because those who are in the light of truth from the Lord are in the southern quarter in the spiritual world; while in the hells under them are those who are in natural lumen by means of which they have confirmed themselves in falsities; and in the northern quarter are those who are in obscurity of truth from the Lord, and in the hells under them are those who are in falsities, but not in any natural lumen whereby they have confirmed their falsities.
[30] In Joel:
Before him the peoples tremble; all faces have gathered blackness (Joel 2:6).
This treats of evils and falsities devastating the church, and of the judgment upon those who are in them; those who are in falsities are signified by "the peoples who tremble;" their interiors which are in the falsities of evil are signified by "the faces that have gathered blackness;" "faces" meaning the interiors, and "blackness" the falsity of evil. The infernals who are in falsities from evil appear black in the light of heaven.
[31] In Daniel:
In the latter end of their kingdom, when the transgressors are come to the full, a king hard in faces shall rise up (397). "A king hard in faces" signifies no truth but only falsity in their interiors; "king" signifying truth, and in the contrary sense falsity; "faces" the interiors, and "hard in faces" the interiors without good; for where there is no good, truth is hard, while truth from good is mild, because living; and truth without good even becomes falsity in their interiors or thought, since they do not think about it spiritually but materially, because they think from things corporeal and worldly, and thus from the fallacies of the senses.
[32] In Ezekiel:
Sons hard in their faces, and hardened in heart (Ezekiel 2:4).
"Sons hard in their faces" signify those who are in truths without good, and in an abstract sense truths without good, which in themselves are falsities (as has been said above); and "hardened in heart" signifies those who do not admit good, and who are therefore in evil, for where good cannot enter evil enters; "the heart" signifies also in the Word the good of love, and "a hardened heart" signifies the same as "a stony heart," namely, where the good of love is not admitted; but "a heart of flesh" signifies where it is admitted.
[33] In Isaiah:
Their tongue and their doings are against Jehovah, to rebel against the eyes of His glory; the hardness of their faces answereth against them (Isaiah 3:8-9).
"Their tongue and their doings which are against Jehovah" signify thought and affection; "the tongue" thought, because the tongue utters what man thinks, and "doings" affection, because man does what is of his affection; these "are against Jehovah, and rebel against the eyes of His glory" when they are against Divine good and against Divine truth; for "Jehovah" in the Word means the Lord in respect to Divine good proceeding from His Divine love, and "His glory" means Divine truth; to be against this is signified by "rebelling against the eyes of His glory;" "the hardness of their faces which answers against them" signifies to refuse Divine truth and Divine good, and not to admit them into their thoughts and affections, which are their interiors.
[34] In Ezekiel:
Behold I have made thy faces hard against their faces, and thy forehead hard against their forehead (Ezekiel 3:8).
This was said to the prophet, by whom is signified the doctrine of truth and good combating against falsities and evils; therefore "his faces made hard against their faces" signifies the rejection of falsities by truths, and "his forehead hardened against their forehead" signifies the rejection of evil by good; for "faces" signify the affections of truth, or the affections of falsity, and "forehead" signifies the affection of good or the affection of evil. The affection of truth and good is hardened and becomes outwardly hard from zeal, when it is combating against falsity and evil, otherwise it could not repulse them; but it is not so inwardly. From this it can be seen how these words must be understood. Since "faces" signify man's interiors, or the things that are of his thought and affection, the same word in the Hebrew that means "face" means what is interior.
[35] (In these explanations various things have been said respecting "faces" which cannot be easily understood, perhaps, without further exposition; I will therefore add what has been said and shown respecting faces in the Arcana Coelestia, namely, that the face is formed to a correspondence with man's interiors, n. 4791-4805, 5695; on the correspondence of the face and countenance with the affections of the mind, n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 9306; consequently the interiors shine forth from the face, n. 3527, 4066, 4796; with the ancients the face made one with the interiors, n. 3573, 4326, 5695; it also makes one with the interiors with the angels in heaven, and with sincere men in the world, n. 4796, 4797, 4799, 5695, 8250; in the other life the faces of all become such as their interiors are, n. 4798, 5695; experiences respecting changes of the face there according to the interiors, n. 4796, 6604; on the influx of the interiors of the mind, or of the understanding and will into the face and its muscles, n. 3631, 4800; with flatterers, dissemblers, hypocrites, and the deceitful, the face does not act as one with the interiors, n. 4799, 8250; with such the face is taught to feign sincerity, honesty, and piety, n. 4326; how influx from the brains into the face became changed in process of time, and with it the face itself in respect to its correspondence with the interiors, n. 4326, 8250; the natural of man is like an interior face to the spiritual mind and its sight, n. 5165, 5168. See also what has been said and shown respecting faces in the work on Heaven and Hell 46-48, 142-144, 457-459, 553.)
Footnotes:
1. The photolithograph has "faces;" the Greek has "face," which is also found in AE 148; Apocalypse Revealed 938; but the former reading is found in AC 9936, 10579.
2. The photolithograph has "us," but this is rectified in the explanation.
3. The photolithograph has "trust;" Hebrew has "confess." IB, IV n. 107, 767 have the latter translation.
412. "Et abscondite nos a facie Sedentis super throno, et ab ira Agni." - Quod significet ne dira patiantur ab influxu Divini Boni uniti Divino Vero procedentis a Domino, constat ex significatione "Abscondite nos", cum dicitur ab illis apud quos deperdita sunt bona et vera ecclesiae per mala vitae et falsa inde, quod sit ne dira patiantur (de qua sequitur); ex significatione "a facie Sedentis super throno", quod sit Dominus quoad Divinum Bonum in caelo: quod "facies", cum de Domino, sit Divinus Amor ex quo Divinum Bonum in caelo, constabit ex locis in Verbo quae mox adducentur; et quod "Sedens super throno" sit Dominus quoad Divinum Bonum in caelo, videatur supra (n. 297, 343): et ex significatione "irae Agni", quod sit conjectio in infernum per influxum Divini Veri procedentis a Domino; quod "ira Jehovae" aut Domini id significet, constare potest ex locis in Verbo in articulo sequente adducendis: praeterea quod per "Sedentem super throno" et per "Agnum", solus Dominus intelligatur, per "Sedentem super throno" Dominus quoad Divinum Bonum, et per "Agnum" Dominus quoad Divinum Verum, videatur supra (n. 297, 343). Quod dicatur "ira Agni", non est quod Dominus, qui per "Sedentem super throno" et per "Agnum" intelligitur, irascatur; est enim ipsum Divinum Bonum, et hoc non potest irasci, ira enim non cadit in ipsum Bonum; sed ita dicitur in Verbi sensu litterae, ob causas de quibus alibi; hic modo ostendetur quod "facies Jehovae" seu Domini significet Divinum Amorem, et inde Divinum Bonum in caelo et in ecclesia; et in opposito sensu per "ponere faciem contra aliquem", et per abscondere et occultare faciem", intelligatur simile quod per "excandescentiam et "iram"; tum quod per "faciem", cum de homine, intelligantur interiora quae mentis et affectionis ejus sunt, in utroque sensu.
[2] Quod "facies", cum de Jehovah seu Domino, significet Divinum Amorem, et inde Divinum Bonum, constat ex sequentibus his locis:
Apud Davidem,
"Illumina facies tuas super servum tuum, serva me propter benignitatem tuam" (Psalms 31:17 [B.A. 16]):
"illuminare facies" significat illustrare Divino Vero ex Divino Amore; quod hoc significetur per "illuminare facies" est quia Divinum Verum, quod procedit a Domino ut Sole in caelo angelico, dat omnem lucem ibi, et quoque illustrat mentes angelorum, ac implet illos sapientia: quare "facies Domini" in proprio sensu est Sol caeli angelici, nam Dominus apparet angelis interiorum caelorum ut Sol, et hoc ex Divino Ipsius Amore; nam Amor in caelis, dum sistitur ante oculos, apparet ut ignis, Divinus autem Amor ut Sol. Ex illo Sole procedit et calor et lux; ac calor ille est Divinum Bonum, et lux illa est Divinum Verum. Ex his conStare potest quod per "illuminare facies tuas super servum tuum" significetur illustrare Divino Vero ex Divino Bono; quare etiam additur, "Serva me propter benignitatem tuam"; benignitas est Divini Boni. (Sed de Sole in Caelo Angelico, et de Calore et Luce inde, videatur in opere De Caelo et Inferno: De Sole ibi, n. 116-125; et De Calore et Luce inde, n. 126-140.)
[3] Apud eundem,
"Multi dicunt, Quis ostendet nobis bonum? Tolle super nos lucem facierum tuarum, Jehovah" (Psalms 4:7 [B.A. 6]);
apud eundem,
"Jehovah, in luce facierum tuarum ambulabunt" (Psalms 89:16 [B.A. 15]);
apud eundem,
"Deus, reduc nos, et lucere fac facies tuas, ut servemur" (Psalms 80:4, 8, 20 [B.A. 3, 7, 19]);
et apud eundem,
"Deus misereatur nostri, et benedicat nobis, illuminet facies suas nobis" (Psalms 67:2 [B.A. 1]):
per "lucem facierum Jehovae" seu Domini intelligitur Divinum Verum ex Divino Amore (ut supra), et inde intelligentia et sapientia; nam ex Divino Vero seu ex Divina luce in caelis est omnis intelligentia et sapientia tam angelis quam hominibus; inde per "illuminare facies nobis, n per "tollere super nos lucem facierum tuarum", et per "facere lucere facies tuas", in illis locis, significatur illustrare in Divino Vero, ac donare intelligentia et sapientia.
[4] Simile significatur in Benedictione filiorum Israelis, apud Mosen,
"Benedicat tibi Jehovah, et custodiat te, illuminet Jehovah facies suas super te et misereatur tui; tollat Jehovah facies suas super te, et det tibi pacem" (Num. 6:24-26 1
[5] Quoniam Divinus Domini Amor apparet at Sol in caelo, et inde est lux ibi, ideo
Dominus cum transformatus est coram Petro, Jacobo et Johanne", splenduit facies Ipsius sicut Sol, et vestimenta Ipsius facta sunt... sicut lux" (Matthaeus 17:2):
et quoque cum visus est Johanni,
"Fulsit facies Ipsius sicut sol in potentia sua" (Apocalypsis 1:16):
per "vestimenta quae facta sunt sicut lux" significatur Divinum Verum; nam "vestimenta" in Verbo significant verum, et hoc ex causa quia omnes angeli vestiuntur a Domino secundum receptionem Divini Veri; sunt quoque vestes eorum ex luce caeli, inde splendentes et candidae, et lux caeli est, ut dictum, Divinum Verum: inde constat, unde est quod vestimenta Domini, cum transformatus, "facta sint sicut lux." (Sed de his videantur plura in opere De Caelo et Inferno 177-182; ac supra, n. 64, 195, 271, 395.)
[6] Apud Matthaeum,
Jesus dixit de puero quem statuit in medio discipulorum, "Videte ne contemnatis ullum ex pusillis his; dico vobis quod angeli eorum in caelis semper videant faciem Patris mei qui in caelis est" (18:10):
dicitur quod "angeli eorum videant", quia apud unumquemque hominem sunt spiritus et angeli, ac tales spiritus et angeli qualis homo est: apud infantes pueros sunt angeli ex intimo caelo; hi vident Dominum ut Solem, sunt enim in amore in Ipsum et in innocentia; hoc intelligitur in sensu proximo per quod "angeli eorum videant faciem Patris" sui; per "faciem Patris" intelligitur Divinus Amor qui fuit in Domino, proinde Ipsum Divinum quod Jehovah, nam Pater fuit in Ipso, et Ipse in Patre, ac erant unum, ut Ipse docet: at eadem illa verba in puro sensu spirituali significant quod Dominus quoad Divinum suum Bonum sit in bono innocentiae: hoc enim per "infantem puerum" in sensu spirituali significatur, et per "faciem Patris" Divinum Bonum Domini. De servis Domini, per quos intelliguntur qui in Divinis veris sunt ex eo quod in bono amoris et charitatis sunt, simile dicitur in Apocalypsi,
"Thronus Dei et Agni in" Nova Hierosolyma "erit, et servi Ipsius ministrabunt Ipsi, et videbunt 2
sed de his videatur explicatio in sequentibus.
[7] Apud Esaiam,
"In omni angustia eorum Ipsi angustia, et Angelus facierum Ipsius liberavit eos, ob amorem suum et clementiam suam Hic redemit eos, et assumpsit eos, et portavit omnibus diebus aeternitatis" (63:9):
agitur ibi de Domino, qui "Angelus facierum Jehovae" vocatur ex Divino Vero quod ex Divino Amore Ipsius; per "angelum" enim in Verbo significatur Divinum Verum, unde etiam angeli dicuntur "dii" (videatur supra, n. 130, 200, 302): et per "facies Jehovae" intelligitur Divinus Amor qui in Domino; inde etiam dicitur, "Ob amorem suum et clementiam suam Hic redemit illos, et assumpsit illos, et portavit omnibus diebus aeternitatis"; haec Divini Amoris sunt. Erat Dominus quoad Humanum suum Divinum Verum, ex quo pugnavit cum infernis, et per quod subjugavit illa; inde est quod Hic appelletur "Angelus", quod est quoad Divinum Humanum suum. Agitur in eo capite manifeste de Domino, ac de pugnis Ipsius cum infernis et de subjugatione eorum.
[8] Apud Davidem,
"Occultas 3
eos in abdito facierum tuarum prae elationibus Viri, abscondis eos in tentorio tuo a lite linguarum" (Psalms 31:21 [B.A. 20]):
"occultare eos in abdito facierum tuarum" est in Divino Bono non apparente coram aliis; et "abscondere in tentorio tuo" est in Divino Vero: "elationes viri" et "lis linguarum" sunt mala falsi et falsa mali; "elationes" enim dicuntur de malis quia sunt amoris sui, et "vir" significat verum et falsum; "lis linguarum" est falsum mali. (Quid malum falsi et falsum mali, videatur in Doctrina Novae Hierosolymae, n. 21.)
[9] Apud eundem,
"Posuisti iniquitates nostras coram Te, occultum nostrum in lucem facierum tuarum" (Psalms 90:8):
"lux facierum tuarum" est Lux caeli a Domino ut Sole ibi; haec lux quia est ipsum Divinum Verum, ex quo omnis intelligentia et sapientia, ideo quodcunque in hanc lucem venit manifestatur quale est ut in claro die; inde est, cum mali in hanc lucem veniunt, quod appareant prorsus quales sunt, deformes et monstrosi secundum occulta mala apud illos: ex his patet quid intelligitur per "Posuisti iniquitates nostras coram Te, et occultum nostrum in lucem facierum tuarum."
[10] Apud Jeremiam,
"Clamato verba haec septentrionem versus, et dicito, Revertere, aversa Israel, ... non faciam cadere facies meas super vos, quoniam misericors Ego" (3:12):
per "facies meas" etiam hic significatur Divinus Amor et omne bonum quod est amoris; et per "non facere cadere facies" significatur non demittere et cessare, nam cum facies cadit tunc cessatur ab intuendo; inde patet quid significatur per "Non faciam cadere facies meas super vos": quare etiam dicitur, "quoniam misericors Ego"; "misericordia" est Divinus Amor erga miseros: per "Clamato ad septentrionem" significatur ad illos qui in falsis et inde malis sunt; quare etiam dicitur, "Revertere, aversa Israel": quod, "septentrio" illos significet, est quia illi qui in falsis et inde malis sunt, in septentrionali plaga in mundo spirituali habitant. (De falsis et inde malis, videatur in Doctrina Novae Hierosolymae, n. 21.)
Quod panes super mensa in Tabernaculo dicti fuerint "panes facierum", ac ipsa mensa "mensa facierum" (Exod. 4
25:30; Numeri 4:7),
erat quia per "panes" ibi aeque ac per "facies Jehovae" significatum est Divinum Bonum Divini Amoris (videatur Doctrina Nova Hierosolymae, n. 212, 213, 218).
[11] Quoniam per "facies Jehovae" seu Domini significatur Divinum Bonum unitum Divino Vero exiens et procedens ex Divino Amore Ipsius, ideo quoque per "facies Jehovae" significantur interiora ecclesiae, Verbi et cultus, nam in interioribus illorum est illud; exteriora ecclesiae, Verbi et cultus sunt modo effectus et opera inde. Interiora ecclesiae, Verbi et cultus significantur per "videre", "quaerere" et "deprecari facies Jehovae": - Apud Esaiam,
"Quid mihi multitudo sacrificiorum?... quando veneritis ad videndum facies" Jehovae (1:11, 12);
apud Sachariam,
"Ibunt habitatores unius ad alteram, dicendo, Eamus eundo ad deprecandum facies Jehovae, et ad quaerendum Jehovam Zebaoth:... sic venient populi multi et gentes numerosae ad quaerendum Jehovam Zebaoth in Hierosolyma, et ad deprecandum facies Jehovae" (8:21, 22);
apud Davidem,
"Tibi dixit cor meum, Quaerite facies meas; facies tuas Jehovah quaero (Psalms 27:8);
apud eundem,
"Jubilabimus Petrae salutis nostrae, Veniemus ante facies Ipsius in confessione" (Psalms 95:1, 2);
apud Malachiam,
"Deprecamini facies Dei, ut misereatur nostri" (1:9);
apud Davidem,
"Sitit anima mea Deum, Deum vivum; quando venero ut videar faciebus Dei?... Exspecta Deum, nam adhuc confitebor Ipsi salutes facies Ipsius" (Psalms 42:3, 6 [B.A. 2, 5]):
in his locis per "facies Jehovae" ac "Dei" seu Domini intelliguntur interiora ecclesiae, Verbi et cultus, quia in illis est Divinum Bonum ac Divinum Verum, ita Ipse Dominus; et in externis est ex illis, et non in externis nempe ecclesiae, Verbi et cultus absque illis.
[12] Quia omnes qui Hierosolymam ibant ad festa, secum afferre debebant talia quae cultus erant, et omnis cultus est ex interioribus quae sunt cordis et fidei, et haec per "munera", quae offerrentur Domino, significantur, ideo mandatum est, ut unusquisque aliquod munus offeret; quod intelligitur per quod
"Non videbuntur facies meae vacue" (Exodus 23:15).
Interiora ecclesiae, Verbi et cultus etiam significantur per haec apud Mosen,
Locutus est Jehovah ad Mosen, "Facies meae ibunt, donec quietem dedero tibi": tunc dixit Moses, "Si non facies tuae eunt, ne ascendere facias nos exhinc" (Exodus 33:14, 15):
hoc dictum est ad Mosen, quia apud gentem illam Verbum conscribendum erat, et quoque in historicis Verbi de gente illa; quia apud illam ecclesia instituenda erat, quae foret Ecclesia Repraesentativa, consistens in externis quae correspondebant internis; propter haec dicitur quod "facies meae ibunt" (de quibus plura videantur in Arcanis Caelestibus, n. 10567, 5
10568, ubi illa explicata sunt).
[13] Sed quia gens illa solum in externis Verbi, ecclesiae et cultus erat, et prorsus non in internis, ideo Mosi non datum est videre faciem Domini, sed solum tergum, secundum haec apud Mosen,
"Dixit" Moses, "Ostende mihi quaeso gloriam tuam; cui dixit, Ego praeterire faciam omne bonum meum coram te, et praedicabo nomen Jehovae coram te;... non poteris videre facies meas, quia non videbit Me homo et vivet:... ponam te in foramine petrae, et obtegam manum meam super te usque dum praeterivero, et cum removero manum meam videbis posteriora mea, at facies meae non videbuntur" (Exod 33:18-23):
hic repraesentabat Moses gentem illam, qualis est quoad intellectum Verbi, et inde quoad ecclesiam et cultum, quod nempe solum in externis absque internis. Externa repraesentabantur et significabantur per "posteriora" Jehovae quae visa Mosi, ac interna per anteriora et per "faciem." Quod interna quae insunt externis Verbi, ecclesiae et cultus, non visa sint nec videri potuerint genti illi, repraesentabatur et significabatur per quod "Moses positus fuerit in foramine petrae", et per "obtectionem manus usque dum praeteriverit Jehovah." (Sed haec amplius explicata sunt in Arcanis Caelestibus, n. 10573-10584.)
[14] Praeterea "facies Jehovae" seu Domini, quia sunt interna Verbi, ecclesiae et cultus, sunt praecipue externa in quibus interna, quoniam interna se spectari faciunt in externis, sicut interna hominis in facie et vultibus ejus: sed gens Judaica talis erat ut modo externa spectaverit, et prorsus non interna; et externa spectare et non simul interna, seu externa absque internis, est sicut spectare simulachrum hominis quod absque vita; at externa spectare et simul interna Seu externa ab internis, est sicut spectare hominem vivum: hoc itaque est in proprio sensu "videre faciem Jehovae", seu "deprecari facies Ipsius", in locis supra adductis.
[15] Quoniam interna Verbi, ecclesiae et cultus apparent in externis, seu sistunt se videri in externis, comparative sicut interna hominis in facie, patet quid significatur in sensu interno per "videre Jehovam" seu Dominum "facie ad faciem" in sequentibus his locis:
Apud Mosen,
"Vidi Deum facie ad faciem, et salva tamen est anima mea" (Genesis 32:31 [B.A. 30]):
haec dixit Jacobus postquam luctatus est cum Deo, qui illi apparuit ut Angelus. In Libro Judicum,
"Guideon dixit... Vidi Angelum Jehovae facie ad faciem; et dixit illi Jehovah, Pax tibi, noli timere, non morieris" (6:22, 23):
Pariter Manoachus et uxor ejus (Judic. 13 [21,] 22, 23).
Et de populo Israelitico,
"Facie ad faciem locutus est Jehovah vobiscum e monte e medio ignis" (Deuteronomius 5:21):
de qua re amplius ita dicitur,
"Videre fecit (nos) Jehovah... gloriam suam, et magnitudinem suam, et vocem Ipsius audivimus e medio ignis: hoc die vidimus quod loquatur Deus ad hominem, et vivus maneat" (Deuteronomius 5:21 [B.A. 24]).
Et de Mose,
"Locutus est Jehovah ad Mosen facie ad faciem, sicut loquitur vir ad socium suum" (Exodus 33:11; Deuteronomius 34:10).
[16] At sciendum est quod non ullus homo, ne quidem ullus angelus, possit videre faciem Domini, quoniam est Divinus Amor; ac nemo sustinet Divinum Amorem, qualis est in se: foret enim videre faciem Domini sicut immittere oculum in ipsum ignem solis; inde enim momento periret. Talis quoque est Divinus Amor Domini in se spectatus; quapropter Dominus illis in caelis interioribus apparet ut Sol, et Sol ille circumdatus est circulis radiosis multis, qui circuli sunt involucra unum post alterum, ut Divinus Amor temperatus et moderatus procedat ad angelos in caelo, et sic angeli sustineant illum: quapropter Dominus ut Sol apparet solum angelis superiorum caelorum, at angelis inferiorum caelorum modo apparet ut Lux; et reliquis ut Luna. At usque apparet Dominus in caelo angelis, sed tunc sub forma angelica, implet enim angelum suo visu et sic sua praesentia e longinquo, et hoc in variis locis, at ubivis accommodate ad bonum amoris et fidei apud illos ubi apparet: ita visus est Dominus Guideoni, ac Manoacho et uxori ejus, tum Mosi, et populo Israelitico; hoc itaque est quod intelligitur per "videre Jehovam facie ad faciem", et per "videre Jehovam et non mori." Quod ipsa facies, quoad interiora quae sunt Divini Amoris Ipsius, non visa sit, patet manifeste ex eo, quod Mosi dictum sit
Quod nemo possit videre faciem Jehovae et vivere (Exodus 33:20);
et usque tamen dicitur, quod "viderint Jehovam facie ad faciem"; ex quo manifeste patet quod "videre facies Jehovae", in locis supra adductis, significet videre Ipsum in interioribus Verbi, ecclesiae et cultus, quod tamen est videre Ipsum in externis ab internis. Quod gens Judaica fuerit in externis Verbi, ecclesiae et cultus absque internis, videatur in Doctrina Novae Hierosolymae (n. 248: quid externum absque interno, et quid externum in quo internum, n. Doctrina Novae Hierosolymae 47, ibi).
[17] Quod gens Judaica talis fuerit, etiam repraesentatum et significatum est per
Quod obvelaverint faciem Domini, caederint illam, et exspuerint in illam (Matthaeus 26:67; Marcus 14:65; Luca 22:64);
nam omnia quae in Verbo memorantur de Passione Domini, repraesentant et significant arcana caeli et ecclesiae, ac in specie quales Judaei fuerunt quoad Verbum, ecclesiam et cultum. (Quod ita sit, videatur supra, n. 64, 83, 195(c).)
[18] Ex illis quae hactenus explicata sunt, sciri potest quid significat "facies Jehovae" seu Domini, quod nempe Divinum Amorem ac omne Bonum in caelo et ecclesia inde; ex hoc etiam Sciri potest quid significatur per "abscondere" seu "occultare facies", ubi de Jehovah seu Domino, quod sit relinquere hominem in suo proprio, et inde in malis et falsis quae ex proprio ejus scaturiunt; nam homo in se spectatus non est nisi quam malum et inde falSum, et ab illis detinetur a Domino ut in bono sit, quod fit per elevationem a proprio; inde constare potest quod per "abscondere" et "occultare facies", cum de Domino, significetur relinquere in malis et falsis; ut in sequentibus his locis:
Apud Jeremiam,
"Propter eorum omnem malitiam occultavi facies meas ab urbe hac" (33:5):
apud Esaiam,
"Peccata vestra absconderunt facies" Dei "a vobis, ut non audiverit" (59:2):
apud Ezechielem,
"Avertam facies meas ab illis, ut profanent arcanum meum, et veniant in illud violenti, et profanent illud" (7:22);
apud eundem,
"Cognoscent gentes quod propter iniquitatem suam in captivitatem abiverint" filii "Israelis, ... et ideo absconderim facies meas ab illis" (39:23);
in Threnis,
"Facies Jehovae divisit illos, non addet respicere illos" (4:16);
apud Micham,
Jehovah "occultabit facies suas ab illis quemadmodum mala reddiderunt opera sua" (3:4);
apud Davidem,
"Abscondisti facies tuas, perturbatus sum" (Psalms 30:8 [B.A. 7]);
apud eundem,
"Quare facies tuas abscondis, oblivisceris miseriae nostrae et oppressionis nostrae?" (Psalms 44:25 [B.A. 24);)
apud eundem,
"Abscondis facies tuas, conturbantur; colligis spiritum eorum, exspirant, et ad pulverem suum revertuntur" (Psalms 104:29);
apud Mosen,
"Excandescet ira mea contra" populum "in die illo, et deseram eos, et occultabo facies meas ab illis, ... occultando occultabo facies meas in die illo propter omne malum quod fecerunt" (Deuteronomius 31:17, 18);
apud eundem,
"Occultabo facies meas ab illis, ... generatio perversionum illi" (Deuteronomius 32:20);
apud Esaiam,
"Exspectabo Jehovam, tametsi abscondit facies suas a domo Jacobi" (8:17);
apud Davidem,
"Quousque, Jehovah, oblivisceris mei...? quousque occultabis facies tuas a me?" (Psalms 13:2 [B.A. 1);)
apud eundem,
"Ne abscondas facies tuas a me, ne rejicias in ira servum tuum" (Psalms 27:8, 9);
apud eundem,
"Ne abscondas facies... a servo tuo, quia angustum mihi, festina, responde mihi" (Ps. 69 6
18 [B.A. 17]);
apud eundem,
"Quare, Jehovah, deseris animam meam? abscondis facies tuas a me?" (Psalms 88:15 [B.A. 14);)
apud eundem,
"Ne abscondas facies tuas a me, in die quo angustia mihi" (Psalms 102:3 [B.A. 2]);
apud eundem,
"Responde mihi Jehovah, ... ne abscondas facies tuas a me, et similis fiam descendentibus in foveam" (Psalms 143:7);
apud Ezechielem,
Cum collegero filios Israelis super terram suam, "tunc non abscondam amplius facies meas ab iis, quia effundam spiritum meum super filios Israelis" (39:28, 29);
apud Davidem,
"Non sprevit neque aversatus est miseriam" Israelis, "neque abscondidit facies suas ab eo, sed quando clamavit ad Ipsum, exaudivit" (Psalms 22:25 [B.A. 24]).
[19] Dicitur in his locis quod Jehovah, hoc est, Dominus, occultet et abscondat facies suas propter iniquitates et peccata, ac rogatur ne occultet et abscondat; cum tamen nusquam occultet et abscondit, nempe Divinum suum Bonum ac Divinum suum Verum: est enim Dominus ipse Divinus Amor et ipsa Misericordia, ac vult omnium salutem; quare est praesens apud omnes et singulos, etiam apud illos qui in iniquitatibus et peccatis sunt; per quam praesentiam dat illis liberum recipiendi Ipsum, hoc est, verum et bonum ab Ipso; quare si ex libero volunt, etiam recipiunt. Causa quod ex libero, est ut bona et vera maneant apud hominem, ac sint apud illum sicut ipsius; quod enim homo ex libero facit, hoc ex affectione facit, nam omne liberum est affectionis; affectio etiam est voluntas ejus; quare quod recipitur in libero seu ex affectione hominis, hoc intrat voluntatem ejus, et permanet. Quod tunc permaneat, est quia voluntas est ipse homo; nam in illa residet primario vita ejus, at in cogitatione seu in intellectu secundario. Haec itaque est causa quod homo recipere debeat Divinum Bonum et Divinum Verum, cum quibus Dominus semper est praesens.
[20] Hoc quoque intelligitur per
"Ecce sto ad ostium et pulso; si quis audiverit vocem meam, et aperuerit ostium, intrabo ad illum et cenabo cum illo" (Apocalypsis 3:20).
Verum cum homo ex libero eligit malum, tunc occludit sibi ostium, et sic non admittit bonum et verum quod a Domino; quare Dominus tunc apparet ut absens. Ex hac apparentia est quod dicatur quod Jehovah occultet et abscondat facies suas, tametsi non occultat et abscondit. Praeterea homo tunc quoad spiritum suum avertit se a Domino; unde etiam non percipit bonum nec videt verum quod a Domino: inde etiam apparet sicut Dominus non videat illum, cum tamen videt omnia et singula ejus. Ex hac apparentia etiam est, quod dicatur occultare et abscondere facies suas, immo quod dicatur ponere et dare facies suas contra eos, tum quod cervice et non faciebus respiciat illos, ut in sequentibus locis:
Apud Jeremiam,
"Posui facies meas contra urbem hanc in malum et non in bonum" (21:10);
apud eundem,
"Pono facies meas contra vos in malum, ad exscindendum totam "Jehudam" (44:11);
apud Ezechielem,
"Dabo facies meas contra Virum illum, et devastabo illum, et exscindam eum e medio populi mei" (14:7, 8);
apud eundem,
"Dabo facies meas contra illos; ex igne exeant, et ignis comedet eos, ... cum posuero facies meas contra illos" (15:7);
apud Mosen,
"Qui comederit ullum sanguinem, dabo facies meas contra animam hanc, et exscindam eam" (Leviticus 17:10);
apud Jeremiam,
"Sicut ventus orientalis dispergam eos coram hoste, cervice et non facie respiciam eos" (18:17).
Quod homo sit qui facies suas ponit et dat contra Dominum, et quod avertat se a Domino, unde ei malum, constat etiam ex Verbo:
Ut apud Jeremiam,
"Obverterunt Mihi cervicem et non facies" (32:33);
apud eundem,
"Obfirmarunt facies suas prae petra, renuerunt reverti" (5:3);
apud eundem,
"Abiverunt in consiliis suis, in obfirmatione cordis sui mali, factique sunt retrorsum, et non antrorsum" (7:24);
et apud Esaiam,
"Peccata vestra absconderunt facies" Dei "a Vobis" (59:2).
[21] Quod mali avertant faciem suam a Domino, hoc non fit quoad faciem corporis, sed quoad faciem spiritus eorum. Homo potest vertere faciem suam quocunque libet, quoniam in statu libero est ad se convertendum vel ad caelum vel ad infernum; et quoque facies hominis docta est mentiri ut appareat coram mundo: quando autem homo fit spiritus, quod fit statim post mortem, tunc qui in malis vixerat, prorsus avertit faciem a Domino (ut constare potest ex illis quae in opere De Caelo et Inferno 17, 123, 142, 144, 145, 151, 153, 251, 272, 511, 552, 561 7
, dicta et ostensa sunt): hoc itaque intelligitur per quod "obverterint Mihi cervicem et non faciem", et per quod "facti sint retrorsum et non antrorsum." Quoniam tunc illis malum poenae ac infernum, ideo putatur ab illis qui se averterunt quod hoc a Domino, et quod aspiciat illos facie dura, ac dejiciat in infernum, et puniat, plane sicut homo qui in ira est; cum tamen Dominus nusquam aliquem respicit nisi ex amore et misericordia. Ex apparentia illa etiam haec in Verbo dicuntur:
Apud Esaiam,
" 8
Quando facies 9
formidabilia.. non exspectamus;... coram Te montes diffluent" (64:2 [B.A. 3]);
apud Davidem,
"Combusta igne, succisa, ab increpatione facierum tuarum perierunt" (Psalms 80:17 [B.A. 16]);
apud eundem,
"Facies Jehovae contra facientes malum, ad exscindendum e terra memoriam eorum" (Psalms 34:17 [B.A. 16]);
apud Mosen,
"Ecce mitto Angelum coram te;... caveto tibi a faciebus Ejus, ... quia non sustinet praevaricationem vestram" (Exodus 23:20, 21);
apud Ezechielem,
"Ducam vos in desertum populorum, et judicabor vobiscum facie ad faciem" (20:35);
apud Mosen,
"Cum proficiscebatur arca, dixit Moses, Surge Jehovah, dispergantur inimici tui, et fugiant osores tui coram faciebus tuis" (Num. 10:35);
in Apocalypsi,
Vidi thronum altum et magnificum, et Sedentem super eo, a cujus facie fugit terra et caelum" (20:11).
[22] Haec nunc dicta sunt de significatione "faciei", ubi de Jehovah seu Domino. At "facies", ubi de homine, significat animum et affectionem ejus, proinde interiora quae mentis ejus; et hoc quia animus et affectiones, seu interiora quae mentis hominis sunt, se videnda sistunt in facie; unde est quod facies dicatur "index animi"; est quoque facies effigies interiorum hominis, repraesentat enim illa, ac vultus ejus correspondent illis. Quod per "facies", ubi de homine, significentur affectiones varii generis, constare potest a sequentibus his locis:
Apud Esaiam,
Dicunt, "Recedite a via, declinare facite a semita, cessare facite a faciebus nostris Sanctum Israelis" (30:11):
"cessare facite a faciebus nostris Sanctum Israelis." significat a cogitatione et affectione Dominum, ita omne quod est ecclesiae; "Sanctus Israelis" est Dominus: recedere a vero et bono ecclesiae, quod a Domino, et in quo est Dominus, significatur per "Recedite a via, declinare facite a semita"; "via" et "semita" sunt verum et bonum ecclesiae.
[23] In Threnis,
"Facies sacerdotum non acceptarunt, et senum non miserti sunt" (4:16);
et alibi,
"Principes manu eorum suspensi sunt, facies senum non honoratae sunt" (Threni 5:12):
"facies sacerdotum non acceptare" significat nihili aestimare bona ecclesiae, quae sunt amoris et fidei; "sacerdotes" enim repraesentabant Dominum quoad Divinum Bonum, et inde significabant bonum ecclesiae, ac "facies" omnia ejus, quae se referunt ad amorem et fidem: "facies senum non honorare" significat nihili facere omnia sapientiae; "senes" significant sapientiam, et "facies" omnia ejus quia interiora: "principes manu eorum suspensi" significat quod rejecta sit omnis intelligentia; "principes" sunt primaria vera ex quibus intelligentia.
[24] Apud Mosen,
Dixit Jacob de Esavo, "Expiabo facies ejus munere eunte ante me, et postea Videbo facies ejus; forte acceptabit facies meas" (Genesis 32:20 [, [21] [B.A. 19, 20]):
"expiare facies ejus" significat captare animum ejus; "postea videre facies ejus" significat cognoscere quali animo est; "forte acceptabit facies meas" significat forte benigno animo me recipiet; "acceptare facies" est ex affectione velle alicui bene.
Apud eundem,
"Non inclinabis judicium, non agnosces facies, nec munus accipies" (Deutr. 16:19):
"non agnoscere facies" significat (non) propenso animo esse erga superiores, divites ac amicos, plus quam erga viliores, pauperes et inimicos; quia justum et rectum absque ullo respectu ad personam spectabitur.
[25] Apud Malachiam,
"Dedi vos contemptos et viles omni populo, eo quod vos non custodientes vias meas, et accipitis facies in lege" (2:9):
"accipere facies in lege" simile hic significat quod supra "agnoscere facies in judicio", nempe propenso animo esse et favere superioribus, divitibus et amicis, prae vilioribus, pauperibus et inimicis.
Apud Esaiam,
"Quid vobis? Conteritis populum, et facies pauperum commolitis" (3:15):
"commolere facies pauperum" significat destruere affectiones cognoscendi vera apud illos qui in ignorantia veri sunt et usque desiderant instrui; "commolere" significat destruere, "facies" significant affectiones cognoscendi vera, et "pauperes" illos qui in ignorantia veri sunt et desiderant instrui, hi enim sunt qui spiritualiter pauperes sunt.
[26] Apud Davidem,
"Filia Tyri afferet munus, facies tuas deprecabuntur divites populi tota gloriosa filia Regis intus, de implexis auri vestis ejus" (Psalms 45:13, 14 [B.A. 12, 13]):
per "filiam Regis" significatur ibi affectio veri spiritualis; "filia Tyri" significat affectionem cognitionum veri et boni; his ditari significatur per quod "munus afferet": per "divites populi" significantur intelligentes, et abstracte intelligentia veri et boni; his donari significatur per "deprecari facies ejus", omnia enim intelligentiae habitant in affectione veri spirituali, quae itaque per "facies" ejus significatur. (Reliqua videantur explicata supra, n. 195(b).)
[27] Apud eundem,
"Adhuc 10
Psalms 42:12 [B.A. 11); Psalms 43:5):
"salutes facierum mearum" significant omnia quae intus, ita quae sunt mentis et affectionum, proinde quae amoris et fidei, quae quia salvant vocantur "salutes." Affectiones malae, quae sunt cupiditates, etiam exprimuntur per facies, quia in faciebus apparent; nam facies est forma externa seu naturalis interiorum quae animi et mentis: etiam in mundo spirituali unum faciunt, non enim ibi licet mentiri alias facies quam quae sunt affectionum, ita quae correspondent interioribus quae mentis illorum. Inde est quod angeli caeli sint facie illustri et venusta, at spiritus infernales sint facie atra et deformi.
[28] Quod haec quoque per "facies" intelligantur, patet a sequentibus his locis:
Apud Esaiam,
"Tormina et dolores apprehendunt, sicut pariens parturiunt, vir erga socium suum obstupescunt, facies flammarum facies illorum" (13:8):
agitur ibi de ultimo judicio, quando mali immittuntur in interiora sua; interiora illorum qui in amore sui et mundi sunt, et inde in odiis et vindictis, intelliguntur per quod "facies flammarum facies illorum"; tales etiam illi apparent: cruciatus illorum ex influxu Divini Boni et Divini Veri significantur per "tormina et dolores apprehendunt, sicut pariens parturiunt"; cruciatus illorum assimilantur "torminibus et doloribus parturientium", ex simili causa qua Genesis 3:16, nam mala et falsa tunc conjunguntur; hoc dum fit, cum influit Divinum Bonum et Verum, "dolores apprehendunt."
[29] Apud Ezechielem,
"Dic silvae meridiei, ... Non exstinguetur flamma flammae gravis; unde comburentur in ea omnes facies, a meridie usque ad septentrionem" (21:3 [B.A. 20:47]):
per "Silvam meridiei" intelligitur falsum intra ecclesiam, proinde illi qui in falsis sunt ibi; ecclesia significatur per "meridiem", quia in luce veri potest esse ex Verbo, et falsum ex malo significatur per "silvam": ecclesiae vastatio et destructio per amorem falsi ex malo, significatur per "flammam flammae gravis, unde comburentur omnes facies": "omnes facies" sunt omnia interiora hominum ecclesiae quoad affectiones veri et boni, et inde cogitationes: "a meridie usque ad septentrionem" significat omnia ecclesiae a primis ad ultima, seu interiora et exteriora; "meridies" sunt interiora seu prima ecclesiae, et "septentrio" sunt exteriora seu ultima ecclesiae; causa quod illa per "meridiem et septentrionem" significentur, est quia in mundo spirituali in plaga meridionali sunt qui in luce veri ex Domino sunt, et sub illis in infernis ibi qui in lumine naturali per quod se confirmaverunt in falsis; et in plaga septentrionali sunt illi qui in obscuro veri a Domino sunt, et sub illis in infernis ibi qui in falsis, sed non in aliquo lumine naturali per quod confirmaverunt sua falsa.
[30] Apud Joelem,
"Coram illo trepidant populi, omnes facies contraxerunt atrorem" (2:6):
agitur ibi de malis et falsis vastantibus ecclesiam, ac de judicio super eos qui in illis; illi qui in falsis sunt, significantur per "populos qui trepidant"; interiora eorum quae in falsis mali significantur per "facies quae contraxerunt atrorem"; "facies" sunt interiora, et "atror" est falsum mali; etiam infernales qui in falsis ex malo sunt, apparent atri in luce caeli.
[31] Apud Danielem,
"In extremitate regni eorum, cum ad summum pervenerunt praevaricatores, exsurget rex durus faciebus" (8:23):
haec dicta sunt de quatuor cornibus hirci, per quae intelliguntur ibi "quatuor regna"; sed per "regna" ibi non intelliguntur regna, sed status ecclesiae; nam per "hircum caprarum" intelligitur fides separata a charitate, quae sola fides vocatur: "extremitas regni eorum" significat finem ecclesiae, quando non fides quia non charitas: "cum ad summum pervenerunt praevaricatores" significat quando non amplius verum et bonum sed falsum et malum; simile per illa verba significatur quod per "cum consummata et completa est iniquitas", de qua supra (n. 397): "rex durus faciebus" significat non verum sed falsum in interioribus eorum, "rex" enim significat verum et in opposito sensu falsum, "facies" significant interiora, et "durus faciebus" significat illa absque bono; ubi enim non bonum ibi verum est durum; nam verum ex bono molle est, quia vivum; et id verum usque est falsum in interioribus seu in cogitatione eorum, quoniam de illo non cogitant spiritualiter sed materialiter, quia ex corporeis et mundanis et inde ex fallaciis Sensuum.
[32] Apud Ezechielem,
"Filii duri faciebus, et obfirmati corde" (2:4):
per "filios duros faciebus" significantur illi qui in veris absque bono sunt, et abstracte vera absque bono, quae in se falsa sunt (ut supra dictum est); et per "obfirmatos corde" significantur illi qui non admittunt bonum, proinde qui in malo sunt, nam malum intrat ubi bonum non potest; "cor" etiam in Verbo significat bonum amoris, ac "cor obfirmatum" significat simile quod "cor lapideum", nempe ubi non admittitur bonum amoris; at "cor carneum" ubi admittitur.
[33] Apud Esaiam,
"Lingua eorum et opera eorum contra Jehovam, ad rebellandum oculis gloriae Ipsius; obfirmatio facierum... respondet contra eos" (3 [8,] 9):
per "linguam" et per "opera eorum", quae contra Jehovam, significatur cogitatio et affectio; per "linguam" cogitatio, quia lingua eloquitur quod homo cogitat, et per "opera" affectio, quia homo facit quod est affectionis ejus: haec "contra Jehovam sunt, et rebellant oculis gloriae Ipsius", quando contra Divinum Bonum et contra Divinum Verum sunt; per "Jehovam" enim in Verbo intelligitur Dominus quoad Divinum Bonum procedens ex Divino Amore Ipsius, et per "gloriam Ipsius" intelligitur Divinum Verum; contra hoc esse significatur per "rebellare oculis gloriae Ipsius": "obfirmatio facierum", quae respondet contra eos, significat renuentiam ac non admissionem Divini Veri et Divini Boni in cogitationes et affectiones, quae sunt interiora eorum.
[34] Apud Ezechielem,
"Ecce dedi facies tuas obfirmatas contra facies eorum, et frontem tuam obfirmatam contra frontem eorum" (3:8):
haec ad Prophetam dicta sunt, per quem significatur doctrina veri et boni pugnans contra falsa et mala; quare per "facies obfirmatas contra facies illorum" significatur rejectio falsorum per vera, et per "frontem obfirmatam contra frontem eorum" significatur rejectio mali per bonum; "facies" enim significant affectiones veri et affectiones falsi, et "frons" significat affectionem boni et affectionem mali: affectio veri et boni obfirmatur et durescit extrinsecus ex zelo quando ei pugna est contra falsum et malum, alioqui non repellit illa; non autem intrinsecus: inde constare potest quomodo illa verba intelligenda sunt. Quoniam per "facies" significantur interiora hominis, seu quae sunt cogitationis et affectionis ejus, inde etiam in lingua Hebraea "interius" simili voce denominatur qua "facies."
[35] Quoniam in explicationibus varia dicta sunt de "faciebus", quae forte absque ulteriore expositione aegre possunt intelligi, ideo velim adjungere quae de "faciebus" in Arcanis Caelestibus dicta et ostensa sunt: nempe, Quod facies ad correspondentiam interiorum hominis formata sit, n. 4791-4805, 5695: de correspondentia faciei et vultuum cum affectionibus mentis, n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 9306:
quod inde interiora ex facie eluceant, n. 3527, 4066, 4796, Quod facies unum fecerit cum interioribus apud antiquos, n. 3573, 4326, 5695. Quod etiam unum faciat apud angelos in caelo, et apud homines sinceros in mundo, n. 4796, 4797, 4799, 5695, 8250. Quod omnium facies in altera vita tales fiant qualia eorum Interiora sunt, 4798, 5695. Experientiae de mutationibus faciei secundum interiora ibi, n. 4796, 6604. De influxu interiorum mentis, seu intellectus et voluntatis in faciem et ejus musculos, n. 3631, 4800. Quod facies non unum agant cum interioribus apud assentatores, simulatores, hypocritas et dolosos, n. 4799, 8250:
quod faces apud illos docta sit mentiri sincera, honesta et pia, n. 4326. Quomodo influxus a cerebris in faciem successu temporis mutatus sit, et cum illo ipsa facies quoad correspondentiam cum interioribus, n. 4326, 8250. Quod naturale hominis sit sicut facies interior menti spirituali et ejus visui, n. 5165, 5168. Praeterea videantur quae de faciebus dicta et ostensa sunt in opere De Caelo et Inferno 46-48, 142-144, 457-459, 553.
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