938. 22:4 They shall see His face, and His name shall be on their foreheads. This symbolically means that they will turn to the Lord and the Lord to them, being conjoined by love.

To see the face of God and the Lamb, or the face of the Lord, does not mean to see His face, because no one can see the Lord's face such as He is in His Divine love and wisdom and live, for He is the sun of heaven and of the whole spiritual world. Indeed, to see His face as He is in Himself would be like entering the sun and being consumed in a moment by its fire. Nevertheless, the Lord sometimes presents Himself to be seen outside of the sun, but He veils Himself then and so presents Himself to those who see Him, which He does by means of an angel, as He did also in the world when He appeared to Abraham, Hagar, Lot, Gideon, Joshua, and others. That is why those angels are called angels and also Jehovah, for Jehovah was present in them from afar.

[2] Here, however, that His servants will see His face does not mean that they will see His face in this way, but that they will see the truths from Him contained in the Word and will know and acknowledge Him by means of them. For the Divine truths in the Word provide the light that emanates from the Lord as a sun, the light which angels enjoy, and because those truths provide the light, they are like mirrors in which the face of the Lord is seen. That to see the Lord's face symbolically means to turn to Him, will be explained below.

The Lord's name being on the servants' foreheads means, symbolically, that the Lord loves them and turns them to Him. The Lord's name symbolizes the Lord Himself, because it symbolizes His every attribute by which He is known and in consequence of which He is worshiped (nos. 81, 584). The forehead symbolizes love (nos. 347, 605), and being written on the forehead symbolizes the Lord's love in them (no. 729). It can be seen from this what is properly meant by the statement here.

[3] The statement, moreover, symbolically means that they will turn themselves to the Lord and the Lord to them, because the Lord gazes upon the forehead of all those who are conjoined with Him by love and so turns them to Him. Consequently, in heaven angels turn their faces only to the Lord as the sun, and this is astonishingly the case in whatever direction they turn physically. So people say in common speech that they have God ever before their eyes. The same is the case with the spirit of a person living in the world and conjoined with the Lord by love. But regarding this turning of the face to the Lord, more accounts may be seen in Angelic Wisdom Regarding Divine Love and Wisdom, nos. 129-144 and in the book Heaven and Hell (London, 1758), nos. 17 123, 143, 144, 151, 153, 255, 272.

3804. 'And she ran and told her father' means acknowledgement by means of interior truths. This is clear from the meaning of 'running and telling' as the affection for making known, in this case from acknowledgement; and from the meaning of 'her father' as the good meant by 'Laban'. The bringing about of that acknowledgement by means of interior truths is represented by 'Rachel', who means the affection for interior truth. Consequently these words mean acknowledgment by means of interior truths. The situation is this: The existence of the good which Jacob represents, the good of the natural, like all good in general, is known and acknowledged, but not the specific character of it except by means of truths. For good receives its own specific character from truths, and so it is by means of truths that it is known and acknowledged. For good does not become the good which is called the good of charity until truths have been implanted in it. And the character of the truths implanted in it determines that of the good.

[2] This is why one person's good, though seemingly just the same, is not however like another's, for the good in every single human being throughout the whole world is different from that in any other. It is like human faces in which for the most part affections present themselves, in that none throughout the whole human race is exactly like another. Truths themselves compose so to speak the face of good, whose beauty arises from the form which truth takes; but it is good that produces the affections there. All angelic forms are such, and man would be such if from interior life he were ruled by love to the Lord and charity towards the neighbour. Man was created into forms such as these because he was created in the likeness and image of God, and forms such as these are the ones whose spirits have been regenerated, whatever appearance their bodies present. From this one may see what is meant by the statement that good is acknowledged by means of interior truths.