9310. Because My name is in the midst of him. That this signifies that from Him is all the good of love and truth of faith, is evident from the signification of the “name of Jehovah,” as being all in one complex by which God is worshiped (see n. 2724, 3006), thus all the good of love and truth of faith (n. 6674); and from the signification of “in the midst of him,” as being what is in Him, thus also what is from Him; for the good of love is of such a nature that what is in it, is also from it in others, because it has the power of communicating itself. For it is a characteristic of love that it wishes everything of its own to be out of itself in others; and as this is effected from the Divine Itself through and out of its Divine Human, therefore also the Lord as to the Divine Human is called “the name of Jehovah” (n. 6887, 8274).

[2] He who does not know what “name” signifies in the internal sense, may suppose that where the “name of Jehovah,” and the “name of the Lord,” are mentioned in the Word, the name alone is meant; when yet all the good of love and all the truth of faith which are from the Lord are meant thereby; as in Matthew:

If two of you shall agree in My name on earth as touching anything that they shall ask, it shall be done for them. Where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:19-20)

Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name’s sake, shall receive a hundredfold, and shall inherit eternal life (Matthew 19:29).

As many as received Him, to them gave He power to be sons of God, even to them that believe in His name (John 1:12).

He that believeth not hath been judged already, because he hath not believed in the name of the only-begotten Son of God (John 3:18).

These things are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31).

In these passages, and in very many others, by “the name of the Lord” is signified all the good of love and truth of faith in the complex by which He is worshiped.

[3] Again:

If ye abide in Me, and My words abide in you, ye shall ask whatsoever ye will, and it shall be done unto you. Whatsoever ye shall ask of the Father in My name, He will give it you (John 15:7, 16);

“to ask of the Father in My name” denotes to ask the Lord, as He Himself teaches in the same Evangelist:

Whatsoever ye shall ask in My name, that will I do. If ye shall ask anything in My name, I will do it (John 14:13-14);

“asking in the name of the Lord” denotes asking the Lord, because no one comes unto the Father except through the Lord (John 14:6); and because the Lord as to the Divine Human is Jehovah or the Father in a visible form (as was shown above (9303), n. 9303, 9306). Again:

The sheep hear His voice, and He calleth His own sheep by name, and leadeth them out (John 10:3);

“the sheep” denote those who are in the good of charity and of faith; “to hear His voice” denotes to obey His commandments; “to call by name, and lead them out” denotes to bestow heaven according to the good of love and of faith; for “the name, “when applied to persons, denotes their quality as to love and faith (n. 144, 145, 1754, 1896, 3421).

9306. Take heed of his face. That this signifies holy fear, is evident from the signification of “taking heed of the face,” when said of the Lord, who is here meant by “the angel,” as being to be afraid lest He be angry on account of evils, or lest He be provoked on account of transgressions; as follows. To fear these things is holy fear (concerning which see above, n. 2826, 3718, 3719, 5459, 5534, 7280, 7788, 8816, 8925). It is said “take heed of his face,” because by the “face” is signified the interior things that belong to the life, thus those of the thought and affection, and especially those of the faith and the love. The reason is that the face has been formed according to the image of man’s interior things, in order that those which are of the internal man may appear in the external man; thus that those which are of the spiritual world may appear before the sight in the natural world, and so affect the neighbor. That the face exhibits in a visible form, or as it were in a mirror, the things which the man thinks and loves, is known. (That such are the faces of the sincere, and especially of angels, see n. 1999, 2434, 3527, 3573, 4066, 4326, 4796-4799, 5102, 5695, 6604, 8248-8250.)

Wherefore in the original tongue “the face” is a general term employed to describe the affections which exist and appear in a man, such as gratitude, favor, benevolence, help, kindness; and also as unmercifulness, anger, revenge; consequently in that tongue “the face,” taken with what it is joined to, means “near to,” “with,” “before,” “for the sake of,” and also “against;” thus whatever is in oneself, from oneself, for oneself, and against oneself; for as before said, the face is the man himself, or that which is in the man and shows itself.

[2] From all this it can be known what is signified by the “face of Jehovah,” or by the “face of the angel,” by whom is here signified the Lord as to His Divine Human; namely, the Divine good of the Divine love, and the Divine truth from this Divine good; for these are in Jehovah or the Lord, and they are from Him; nay, they are Himself (n. 222, 223, 5585). From this it is evident what is signified by the “faces of Jehovah” in the benediction:

Jehovah make His faces to shine upon thee, and be merciful unto thee; Jehovah lift up His faces unto thee, and give thee peace (Numbers 6:25-26).

God be merciful unto us, and bless us, and cause His faces to shine upon us (Psalms 67:1).

In like manner in Psalms 80:3, 7, (Psalms 80:7)19; 119:135; Daniel 19:17 and elsewhere.

[3] Hence it is that the Lord as to the Divine Human is called “the angel of the faces of Jehovah” in Isaiah:

I will make mention of the mercies of Jehovah. He will recompense them according to His mercies, and according to the multitude of His mercies; and He became their Savior; and the angel of His faces saved them, because of His love, and because of His pity (Isaiah 63:7-9).

That the Lord as to the Divine Human is called “the angel of the faces of Jehovah” is because the Divine Human is the Divine Itself in face, that is, in form, as the Lord also teaches in John:

If ye had known Me, ye had known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said, Show us the Father. Jesus said unto him, Am I so long time with you, and hast thou not known Me, Philip? He that hath seen Me hath seen the Father. I am in the Father, and the Father in Me. Believe Me that I am in the Father, and the Father in Me (John 14:7-11).

[4] By “the face of Jehovah” or the Lord is also signified anger, vengeance, punishment, and evil, for the reason that from the common idea that all things are from God the simple believe that evil also is from Him, especially the evil of punishment; and therefore in accordance with this common idea, and also according to the appearance, anger, vengeance, punishment, and evil are attributed to Jehovah or the Lord; when yet these are not from the Lord, but from man (on which subject see n. 1861, 2447, 5798, 6071, 6832, 6991, 6997, 7533, 7632, 7877, 7926, 8197, 8227, 8228, 8282, 8483, 8632, 8875, 9128). Such is the signification here of “take heed of his face, provoke him not, for he will not endure your transgression.” And also in Leviticus:

Whosoever shall eat any blood, I will set My faces against the soul that eateth blood, and will cut him off from the midst of his people (Leviticus 17:10).

I have set my faces against the city for evil, and not for good (Jeremiah 21:10).

The face of Jehovah is against them that do evil, to cut off the remembrance of them from the earth (Psalms 34:16).