9306. 'Take notice of his face' means holy fear. This is clear from the meaning of 'taking notice of the face', when it has reference to the Lord, whom 'the angel' is used to mean to here, as fearing that He may be angry on account of evils, or provoked on account of transgressions, as below; and fearing these things is holy fear. Regarding this fear, see 2826, 3718, 3719, 5459, 5534, 7280, 7788, 8816, 8925. The words 'taking notice of his face' are used because 'the face' means the interior things that constitute a person's life, thus his thought and affection, and in particular his faith and love. The reason for this is that the face has been fashioned so that it can produce an image of a person's interiors. It has been so fashioned to the end that those things which belong to the internal man may appear within the external, thus to the end that those things which belong to the spiritual world can be visualized in the natural world and so have an effect on one's neighbour. It is well known that the face presents visually, or as if in a mirror, what a person thinks and loves. This is so with honest people's faces, and especially with angels' faces, see 1999, 2434, 3527, 3573, 4066, 4326, 4796-4799, 5102, 5695, 6604, 8248-8250. For this reason 'face' in the original language is a general term that is used to describe the feelings a person has which reveal themselves, such as those of indulgence, favour, goodwill, helpfulness, or kindness, and also lack of pity, anger, or vengeance. So it is that in that language when this word is coupled with another it means beside, with, in front of, on account of, or else against, thus whatever is within, from, for, or against the person himself. For as has been stated, 'the face' is a person's true self, or that present within a person which reveals itself.

[2] All this enables one to know what is meant by the face of Jehovah, or 'the face of the angel', who in this instance is the Lord in respect of His Divine Human - namely the Divine Good of Divine Love, and the Divine Truth emanating from that Divine Good, since these reside within Jehovah or the Lord, come from Him, indeed are Himself, see 222, 223, 5585. From this it is evident what 'the face of Jehovah' means in the Blessing,

Jehovah make His face shine upon you and be merciful to you. Jehovah lift up His face upon you and give you peace. Numbers 6:25-26.

In David,

God be merciful to us and bless us and make His face shine upon us. Psalms 67:1.

The like may be seen in Psalms 80:3, 7, 19; 119:134-135; Daniel 9:17; and in other places.

[3] So it is that the Lord's Divine Human is called 'the angel of Jehovah's face' in Isaiah,

I will cause the mercies of Jehovah to be remembered. He has rewarded ¹ them according to His mercies, and according to the abundance of His mercies; and He became their Saviour. And the angel of His face saved them; in His love and in His pity He redeemed them. Isaiah 63:7-9.

The reason why the Lord's Divine Human is called 'the angel of Jehovah's face' is that the Divine Human is the Divine Himself facially, that is, in outward form, as also the Lord teaches in John,

If you know Me you know My Father also, and from now on you know Him and have seen Him. Philip said, Show us the Father. Jesus said to him, Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father. I am in the Father and the Father is in Me; believe Me that I am in the Father and the Father is in Me. John 14:7-11.

[4] 'Jehovah's (or the Lord's) face' also means anger, vengeance, punishment, and ill. It does so because simple people, in accepting the general idea that all things come from God, believe that even ill, especially the misery of punishment, comes from Him. For this reason - in keeping with that general idea, and also with appearances - anger, vengeance, punishment, or ill is attributed to Jehovah the Lord, when in fact the Lord is not the source of them but man. Regarding this, see 1861, 2447, 5798, 6071, 6832, 6991, 6997, 7533, 7632, 7877, 7926, 8197, 8227, 8228, 8282, 8483, 8632, 8875, 9128. This kind of meaning appears here in 'take notice of his face, lest you provoke him, for he will not bear your transgression', and also in Leviticus,

Whoever eats any blood, I will set My face against the soul eating blood and will cut him off from among his people. Leviticus 17:10.

In Jeremiah,

I have set My face against the city for ill and not for good. Jeremiah 21:10.

And in David,

Jehovah's face is against evildoers, to cut off the memory of them from the earth. Psalms 34:16.

Footnotes:

2447. 'From Jehovah out of heaven' means from the laws of order in regard to truth, because they separate themselves from good. This does not become clear except from the internal sense, by means of which the truth of the matter regarding forms of punishment and condemnation is disclosed, namely that the author of these is in no sense Jehovah or the Lord, but man, evil spirit, or devil himself; and this is so from the laws of order in regard to truth because they separate themselves from good.

[2] All order begins in Jehovah, that is, in the Lord, and it is in accordance with that order that He rules over every single thing. But there is much variation to His rule; that is to say, it may be His Will, or His Good Pleasure, or His Consent, or His Permission from which He rules. Things that have their origin in His will or in His good pleasure are products of laws of order which have regard to what is good, as also do many things that exist by His consent, and even some that do so by His permission. But when a person separates himself from good he subjects himself to the laws of order which are those of truth separated from good and which are such as condemn. For all truth condemns a person and casts him down into hell; but out of good, that is, out of mercy, the Lord rescues him and raises him up into heaven. From this it is clear that it is a person himself who condemns himself.

[3] Things that are the result of permission are for the most part of this nature - for example, besides countless others, the fact that one devil punishes and torments another. These things are from the laws of order in regard to truth separated from good, for there is no other way in which such devils could be kept under control and prevented from rushing on all the good and upright and destroying them eternally. The prevention of their doing this is the good which the Lord has in view. This is similar to what happens on earth where a benign and compassionate ruler exists who intends and does nothing but good. If he did not allow his laws to punish evil and criminal persons - though he himself punishes nobody but instead grieves that those people are such that their evils must punish them - he would leave his kingdom itself open to plunder by such people; and this would be a manifestation of a complete lack of benignity and compassion.

[4] From these considerations it is evident that Jehovah in no way rained down brimstone and fire, that is, condemned to hell, but that those subject to evil and to falsity which arises out of this did so, the reason being that they separated themselves from good and in so doing put themselves under the laws of order deriving from truth alone. From all this it follows that such is the internal sense of these words.

[5] In the Word, evil, punishment, cursing, condemnation, and many other things are attributed to Jehovah or the Lord, similar to the attribution here that He rained brimstone and fire: in Ezekiel,

I will dispute with him with pestilence and blood; fire and brimstone will I rain on him. Ezekiel 38:22.

In Isaiah,

The breath of Jehovah is like a stream of burning brimstone. Isaiah 30:33.

In David,

Jehovah will rain on the wicked snares, fire and brimstone. Psalms 11:6.

In the same author,

Smoke went up out of His nose, and fire out of His mouth devoured; glowing coals flamed forth from Him. Psalms 18:8-9.

In Jeremiah,

Lest My wrath go forth like fire, and burn with none to quench it. Jeremiah 21:12.

In Moses,

Fire has flared up in My anger, and will burn right down to the lowest hell. Deuteronomy 32:22.

Similar attributions occur in many other places besides these. Why in the Word such things are attributed, as has been stated, to Jehovah or the Lord has been explained in Volume One, in 223, 245, 589, 592, 696, 735, 1093, 1683, 1874. The idea that such things come from the Lord is as remote from the truth as good is from evil, or heaven from hell, or what is Divine from what is of the devil. Evil, hell, and the devil do those things, and in no way the Lord who is mercy itself and good itself. But because those things do seem to come from Him, for reasons presented in the paragraphs just quoted, they are attributed to Him.

[6] From the wording of this verse, 'Jehovah rained from Jehovah out of heaven', it seems in the sense of the letter as though there were two of Them - one on earth, and one in heaven. But the internal sense teaches how this matter is to be understood, namely as follows: The Jehovah mentioned first means the Lord's Divine Human and His Holy proceeding, which in this chapter are meant by 'the two men', while the Jehovah mentioned second means the Divine itself, called the Father, who is referred to in the previous chapter. The internal sense also teaches that this Trinity exists within the Lord, as He Himself says in John,

He who has seen Me has seen the Father. Believe Me that I am in the Father, and the Father in Me. John 14:9-11.

And referring to the Holy proceeding He says in the same gospel,

The Paraclete will not speak from Himself. He will receive it from what is Mine and declare it to you. John 16:13-15.

Thus there is but one Jehovah even though two are mentioned here. Two are mentioned because all laws of order spring from the Lord's Divine itself, Divine Human, and Holy proceeding.