6674. 'Of whom the name of the one was Shiphrah, and the name of the other Puah' means the nature and state of the natural where that factual knowledge resided. This is clear from the meaning of 'the name' as the essential nature, dealt with in 144, 145, 1896, 2009, and also the state, 1946, 2643, 3422, 4298. For the names contained in the Word all serve to mean different realities, each name embodying in a nutshell all the characteristics, thus the nature and state of that reality to which it refers. Here therefore the names Shiphrah and Puah mean the nature and state of the natural where true factual knowledge resides since this is the reality to which those names refer, as is evident from what appears immediately before this in 6673. A person who is unaware of the fact that a name serves to mean the nature and state of the reality to which it refers can only think that no more than the name is meant when that name is mentioned.

[2] Thus he can only think that when the Lord speaks of His name no more than this is meant, when in fact what is meant is the essential nature of the worship of Him, that is to say, every aspect of faith and charity through which He is to be worshipped, as in Matthew,

Where two or three are gathered together in My name, there am I in the midst of them. Matthew 18:20.

Not the name is meant here, but worship flowing from faith and charity. In John,

As many as received Him, to them He gave power to be sons of God, to those believing in His name. John 1:12.

Here also 'name' is used to mean faith and charity from which the Lord is worshipped. In the same gospel,

These things have been written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name. John 20:31.

Here the meaning is similar.

[3] In the same gospel,

If you ask anything in My name, I will do it. John 14:13-14.

And elsewhere,

Whatever you ask the Father in My name He will give it to you. John 15:16-17; 16:23-24.

The real meaning here is not that they were to ask the Father in the Lord's name, but that they were to ask the Lord Himself. For no access lies open to Divine Good, which is the Father, 3704, except through the Lord's Divine Human, as the various Churches also well know. This being so, asking the Lord Himself is a request made in accordance with the truths of faith; and if the request is indeed made in accord with them it is granted, as He Himself also says in the place in John quoted immediately before - If you ask anything in My name, I will do it. This matter is made even clearer by the fact that the Lord is meant by Jehovah's 'name', when mentioned as follows in Moses,

I send an angel before you to guard you on the way. Take notice of His face, and hearken to His voice, and do not provoke Him, since My name is in the midst of Him. Exodus 23:20-21.

[4] In John,

Father, glorify Your name. A voice came from heaven, I have both glorified it and will glorify it again. John 12:28.

In the same gospel,

I have manifested Your name to the men (homo) whom You gave to Me out of the world. I made known to them Your name, and I will make it known, that the love with which You have loved Me may be in them, and I in them. John 17:6, 26.

From these quotations it is evident that the Lord's Divine Human is Jehovah's name or whole essential nature. Consequently all Divine worship begins in the Divine Human; and the Divine Human is what one is to worship, for by worshipping this one worships the Divine Himself, no thought of whom can otherwise be formed. And if no such thought can be formed, there can be no communion with Him either.

[5] The truth that the Lord's 'name' is everything constituting the faith and love through which He is to be worshipped is still further evident from the following places: In Matthew,

You will be hated by everyone for My name's sake. Matthew 10:22.

In the same gospel,

He who receives one little child like this in My name receives Me. Matthew 18:5.

In the same gospel,

Everyone who has left houses or brothers or sisters or father or mother or wife or children or fields, for My name's sake, will receive a hundredfold. Matthew 19:29.

In the same gospel,

They shouted, Hosanna to the Son of David! Blessed is He who comes in the name of the Lord. Matthew 21:9.

In Luke,

Truly I tell you; for you will not see Me until [the time] comes so that you say, Blessed is He who comes in the name of the Lord! Luke 13:35.

In Mark,

Whoever gives you drink from a cup of water in My name because you are Christ's, truly I say to you, he will not lose his reward. Mark 9:41.

In Luke,

The seventy returned with joy, saying, Lord, even the demons are obedient to us in Your name. Jesus said to them, Do not rejoice in this, that the spirits are obedient to you, but rejoice rather that your names have been written in heaven. Luke 10:17, 20.

'Names written in heaven' are not those people's their faith and charity.

[6] Much the same is meant by 'names written in the Apocalypse,

You have a few names also in Sardis, who have not soiled their garments. He who conquers will be clad in white garments and I will not blot his name out of the book of life; and I will confess his name before the Father and before His angels. Revelation 3:4-5.

Like wise in John,

The one entering by the door is the shepherd of the sheep; he calls his own sheep by name. John 10:2-3.

In Exodus,

Jehovah said to Moses, I know you by name. Exodus 33:12, 17.

In John,

Many believed in His name, seeing His signs which He did. John 2:13.

[7] In the same gospel,

He who believes in Him is not judged: but he who does not believe is judged already because he has not be lifted in the name of the only begotten Son of God. John 3:18.

In Isaiah,

They will fear the name of Jehovah from the west. Isaiah 59:19.

In Micah,

All the peoples walk in the name of their God and we will walk in the name of our God. Micah 4:5.

In Moses it says they were to worship Jehovah God in the place which He would choose and in which He would put His name. Deuteronomy 12:5, 11, 14. Similar phrases occur in Isaiah 18:7 and Jeremiah 7:12, and in many other places besides these, such as Isaiah 26:8, 13; 41:25; 43:7; 49:1; 50:10; 52:5; 26:16; Ezekiel 20:14, 44; 36:21-23; Micah 5:4; Malachi 1:11; Deuteronomy 10:8; Revelation 2:17; 3:12; 13:8; 14:11; 15:2; 17:8; 19:12-13, 16; 22:3-4.

[8] The fact that Jehovah's name means everything involved in the worship of Him, thus in the highest sense everything that goes out from the Lord, is clear in the Blessing,

Jehovah bless you and keep you;

Jehovah make His face shine upon you and be merciful to you;

Jehovah lift up His face upon you and give you peace.

So shall they put My name upon the sons of Israel. Numbers 6:23-27.

From all this one may now see what is meant by the following commandment in the Decalogue,

You shall not take the name of your God in vain, for Jehovah will not hold him innocent who has taken His name in vain. Exodus 20:7.

One may likewise see what is meant in the Lord's Prayer by hallowed be Your name, Matthew 6:9.

4299. 'For I have seen God face to face, and my soul is delivered' means that He suffered the severest temptations, seemingly attributable to the Divine. This is clear from the meaning of 'seeing God' as going closer to Him by means of interior things, that is to say, by means of goods and truths, and consequently as presence, dealt with in 4198; and from the meaning of 'the face' as interior things, dealt with in 1999, 2434, 3527, 3573, 4066, and so as thoughts and affections, for affections and thoughts are interior things because they belong to the disposition and mind (animus et mens) and reveal themselves in the face; and from the meaning of 'my soul is delivered' as suffering God's presence. The fact that all these words mean that He suffered the severest temptations seemingly attributable to the Divine, cannot be seen from anything else than the immediate causes and the remote causes of temptations. The evils and falsities present with a person which lead him into temptations, and therefore the evil spirits and genii who instill them are the immediate causes, 4249. Nevertheless, no one can be tempted, that is, undergo any spiritual temptation, except him who has a conscience. Indeed spiritual temptation is nothing else than the torture of a person's conscience, and consequently none can be tempted but those who are governed by celestial and spiritual good. For the latter have conscience, but all others do not; indeed they do not even know what conscience is.

[2] Conscience is a new will and a new understanding received from the Lord, and so is the Lord's presence with a person, a presence which becomes all the closer the more the person is stirred by the affection for good or for truth. If the closeness of the Lord's presence exceeds the amount of affection for good or for truth in him, he enters into temptation. The reason why is that the evils and falsities which reside with him, and which are moderated by the goods and truths residing with him, cannot suffer that closer presence. This becomes clear from the following things that happen in the next life: Evil spirits cannot by any means move towards any heavenly community without starting to feel distress and torment; also, evil spirits cannot stand angels looking at them because they are instantly tormented and collapse unconscious. And in addition there is the fact that hell is remote from heaven, for the reason that it cannot suffer heaven, that is, the Lord's presence in heaven. This explains why in the Word it is said in reference to evil spirits,

Then they will begin to say to the mountains, Fall on us; and to the hills, Cover us. Luke 23:30.

And elsewhere,

They will say to the mountains and rocks, Rush down on us and hide us from the face of Him who is seated on the throne. Revelation 6:16.

Also the sphere of cloud and thick darkness which emanates from the evils and falsities of those in hell looks like a mountain or rock beneath which they are hidden, see 1265, 1267, 1270.

[3] From these considerations it can now be recognized that 'I have seen God face to face and my soul is delivered' means the severest temptations, seemingly attributable to the Divine. Temptations and torments do seem to be attributable to the Divine because they arise, as has been stated, through the Lord's Divine presence. Yet they do not originate in the Divine or the Lord but in the evils and falsities residing with the person who is being tempted or tormented. From the Lord nothing else proceeds but a holiness which is good and true and merciful, and it is this holiness - which is good, true, and merciful - that those subject to evils and falsities cannot suffer; for such evils and falsities are opposite or contrary to it. Evils, falsities, and lack of mercy are bent all the time on doing violence to those qualities belonging to holiness; and in the measure they assail these, they themselves suffer torment. And when they assail them and consequently suffer torment they imagine that it is the Divine who torments them. These are the considerations meant by 'seemingly attributable to the Divine'.

[4] It was well known to the ancients that no one can see Jehovah face to face and live, and from them knowledge of the same came down to the descendants of Jacob. This explains why they were so glad when they saw any angel and remained alive, as in the Book of Judges,

Gideon saw that he was the angel of Jehovah, therefore Gideon said, O Lord Jehovih! Inasmuch as I have seen the angel of Jehovah face to face. And Jehovah said to him, Peace be to you; do not fear, for you will not die. Judges 6:22-23.

In the same book, Manoah said to his wife, We shall surely die, for we have seen God. Judges 13:22.

And in Moses, Jehovah said to Moses, You cannot see My face, for no man will see Me and live. Exodus 33:20.

[5] The reason why it is said of Moses that he spoke to Jehovah face to face, Exodus 33:11, and that Jehovah knew him face to face, Deuteronomy 34:10, is that He showed Himself to him in a human form suited to his reception, which was an external form - as a bearded old man sitting with him, as I have learned from angels. For the same reason the Jews had no other idea of Jehovah than of one who was very old with a long white beard, who was better able to perform miracles than other gods. They did not have the idea of His being the most holy because they did not know what holiness was, let alone that they could not in any way see the holiness proceeding from Him because they were governed by bodily and earthly love devoid of internal holiness, 4289, 4293.