3207、“利百加就拿面纱盖住自己”表示真理的表象。这从“面纱”的含义清楚可知：新娘第一次见新郎时，会用面纱遮面，“面纱”（veil，或译为幔子）是指真理的表象。因为在古人当中，新娘代表对真理的情感，而新郎代表对良善的情感；或也可说，新娘代表教会，教会凭对真理的情感而被称为“新娘”；而从主所获得的对良善的情感是“新郎”，所以主自己在圣言的各个地方都被称为“新郎”。新娘在初次接近新郎时以面纱遮面，是为了她们可以代表真理的表象。真理的表象不是真理本身，只是看似真理；对此，可参看下文。对真理的情感若不通过真理的表象，就无法接近对良善的情感；它也无法摆脱这些表象，直到两者结合。一旦两者结合，它就变成良善之真理，即与良善结合的真理，并纯正到良善纯正的程度。
良善本身是神圣的，因为它是从主发出的神性，经由人里面的高层途径或门口流入。而真理就其起源而言，并不神圣，因为它经由低层途径或门口流入，一开始属于属世人。但当真理从属世人中被提升到理性人时，它逐渐被洁净，并且第一眼看见对良善的情感，就与记忆知识或事实分离，披上真理的表象，以这种样貌接近良善。后者是一个标志，表明它有这种起源，或它的起源是何性质，并且它无法承受对神性良善的第一次看见，直到它进入新郎的卧室，也就是良善的圣所，两者结合在一起。因为这时，真理不再从表象，或通过表象看见良善，而是脱离任何表象被良善看见。
然而，要知道，在人里面，甚至在天使里面，真理从来就不纯粹，换句话说，从来不曾摆脱表象。所有真理，无论总体还是细节，都是真理的表象；但只要良善在这些表象里面，主仍将它们作为真理来接受。纯粹的真理唯独属于主，因为它们是神性；正如主是良善本身，祂也是真理本身。请参看关于真理及其表象的讨论，即：会幕的遮盖物和幔子表示真理的表象（2576节）；与人同在的真理是沉浸于谬误或幻觉的表象（2053节）；人的理性概念或思维是真理的表象（2516节）；真理被包裹在表象里面（2196， 2203， 2209， 2242节）；神性良善流入表象，甚至流入谬误或幻觉（2554节）；真理的表象被主调整，仿佛它们是真理（1832节）；圣言是照着表象来写的（1838节）。
至于什么是表象，这可从圣言的许多经文很清楚地看出来，在那里，经上照着表象说话。然而，真理的表象分为不同层级。属世的真理表象绝大部分是谬误或幻觉；但对那些处于良善的人来说，它们不应该被称为谬误或幻觉，而应该被称为表象，甚至在某些方面被称为真理，因为包含神性的良善在它们里面，并改变它们的本质，或说使它们在本质上变得不同。但理性的真理表象越来越内层；这些表象出现在天堂，确切地说，这是天堂里的天使所看见的表象（参看2576节）。
为了对何为真理的表象形成某种概念，以下面的例子来说明：
⑴人以为他通过信之真理被改造和重生，但这是一个表象。其实他通过信之良善，也就是通过对邻之仁和对主之爱被改造和重生。
⑵人以为真理能使他感知到什么是良善，因为真理教导人，但这是一个表象。其实能使真理去感知的，是良善，因为良善是真理的灵魂或生命。
⑶人以为当他照着他所学到的真理生活时，真理就通向良善。其实是良善流入真理，并将真理引向它自己。
⑷在人看来，似乎是真理完善良善；而事实上，是良善完善真理。
⑸在人看来，生活的良善似乎是信之果实；但其实它们是仁之果实。
从这几个例子可在某种程度上知道何为真理的表象。像这样的表象不计其数。
Potts(1905-1910) 3207
3207. And she took a veil and covered herself. That this signifies appearances of truth is evident from the signification of the veil with which brides covered the face when they first saw the bridegroom, as being appearances of truth; for among the ancients brides represented the affections of truth, and bridegrooms the affections of good; or what is the same, brides represented the church, which was called a "bride" from the affection of truth; the affection of good which is from the Lord being the bridegroom, and hence all through the Word the Lord Himself is called the "bridegroom." Brides veiled their faces on their first coming to the bridegroom, in order that they might represent appearances of truth. Appearances of truth are not truths in themselves, but they appear as truths; concerning which see below. The affection of truth cannot approach the affection of good except through appearances of truth; nor is it stripped of appearances until it is being conjoined; for then it becomes the truth of good, and becomes genuine insofar as the good is genuine. [2] Good itself is holy, because it is the Divine proceeding from the Lord, and flows in by the higher way or gate in man; but insofar as its origin is concerned, truth is not holy; because it flows in by a lower way or gate, and at first is of the natural man; but when it is elevated thence toward the rational man it is by degrees purified; and at the first sight of the affection of good it is separated from memory-knowledges, and puts on appearances of truth, and thus comes near to good; an indication that such is its origin, and that it could not endure the first sight of Divine good until it has entered into the bridegroom's chamber (that is, into the sanctuary of good), and the conjunction has been effected; for then truth no longer looks at good from appearances, or through appearances; but it is looked at from good apart from them. [3] Be it known, however, that neither with man, nor indeed with an angel, are any truths ever pure, that is, devoid of appearances; for all both in general and in particular are appearances of truth; nevertheless they are accepted by the Lord as truths, provided good is in them. To the Lord alone belong pure truths, because Divine; for as the Lord is Good itself, so He is Truth itself. But see what has been said concerning truths and their appearances; namely, that the coverings and veils of the tent signified appearances of truth (n. 2576); that truths with man are appearances tainted with fallacies (n. 2053); that the rational things of man are appearances of truth (n. 2516); that truths are in appearances (n. 2196, 2203, 2209, 2242); that Divine good flows into appearances, even into fallacies (n. 2554); that appearances of truth are adapted by the Lord as if they were truths (n. 1832); that the Word is written according to appearances (n. 1838). [4] But what appearances are may be clearly seen from those passages of the Word where it speaks according to appearances. There are however degrees of appearances of truth. Natural appearances of truth are mostly fallacies; but with those who are in good they are not to be called fallacies, but appearances, and even in some respects truths; for the good which is in them, and in which is the Divine, causes another essence to be in them. But rational appearances of truth are more and more interior; in them are the heavens, that is, the angels who are in the heavens (see n. 2576). [5] In order that some idea may be formed of what appearances of truth are, let the following examples serve for illustration. I. Man believes that he is reformed and regenerated through the truth of faith; but this is an appearance; he is reformed and regenerated through the good of faith, that is, through charity toward the neighbor and love to the Lord. II. Man believes that truth enables us to perceive what good is, because it teaches; but this is an appearance; it is good that enables truth to perceive, for good is the soul or life of truth. III. Man believes that truth introduces to good when he lives according to the truth which he has learned; but it is good which flows into truth, and introduces it to itself. IV. It appears to man that truth perfects good, when yet good perfects truth. V. Goods of life appear to man to be the fruits of faith; but they are the fruits of charity. From these few examples it may in some measure be known what appearances of truth are. Such appearances are innumerable.
Elliott(1983-1999) 3207
3207. 'And she took a veil and covered herself means appearances of truth. This is clear from the meaning of 'a veil', with which brides used to cover their faces when they first saw their bridegroom, as appearances of truth. For among the ancients brides represented affections for truth and bridegrooms affections for good. Or what amounted to the same, they represented the Church which was called 'the bride' by virtue of the affection for truth, while the affection for good received from the Lord was 'the bridegroom', on which account the Lord Himself is called the bridegroom in various places in the Word. Brides veiled their faces when first approaching their bridegroom to represent appearances of truth. Appearances of truth are not truths in themselves but are such as have the appearance of being truths, regarding which something is said below. The affection for truth cannot approach the affection for good except by means of appearances of truth, and these it does not discard until it is joined to it. Once joined it becomes truth wedded to good and becomes genuine truth to the extent the good is genuine.
[2] Good itself is holy because it is the Divine proceeding from the Lord, and flows in by a higher path or entrance within man. But truth, so far as its origin is concerned, is not holy because it flows in by a lower path or entrance, and at first belongs to the natural man. But when it is raised up from the natural man towards the rational man it is gradually purified, and at first sight of the affection for good is separated from facts, takes to itself the appearances of truth, and in this guise approaches good. This is a sign of the nature of its origins and that it could not endure the first sight of Divine good until it had entered the bridegroom's chamber, which was the sanctuary of good, and the two had become joined together. At that point truth no longer beholds good from or through appearances, but is beheld by good without any appearances.
[3] But it should be recognized that no truths with man, nor even with an angel, are ever pure, that is, free of appearances. Every single one is an appearance of the truth, but appearances are nevertheless accepted by the Lord as truths if they hold good within them. To the Lord alone do pure truths, being Divine truths, belong - for as the Lord is Good itself, so is He Truth itself. See however what has been stated already about truths and appearances of truth:
The coverings and the veils of the Tent of Meeting meant appearances of truth, 2576. Truths with man are appearances steeped in illusions, 2053. Rational concepts are appearances of truth, 2516. Truths exist within appearances, 2196, 2203, 2209, 2242. Divine good flows into appearances, and even into illusions, 2554. Appearances of truth are adapted by the Lord as though they were truths, 1832. In the Word things are expressed in accord with appearances, 1838.
What appearances are however becomes quite clear from those places in the Word where things are expressed according to appearances. But there are different degrees of appearances of truth. Natural appearances of truth are for the most part illusions, but when they reside with people who are governed by good they ought not in their case to be called illusions but appearances, and even in some respects truths, for good is held within them which holds the Divine within itself and causes them to be different in essence. Rational appearances of truth however are more and more interior. These occur in heaven, that is to say, they exist with angels who are in heaven; see 2576.
[4] To have some idea of what the appearances of truth are let the following serve by way of illustration:
i Man supposes that he is reformed and regenerated by means of the truth of faith, but this is an appearance. He is reformed and regenerated by means of the good of faith, that is, by means of charity towards the neighbour and love to the Lord. ii Man supposes that because truth teaches, truth enables him to perceive what is good; but this is an appearance. It is good that enables truth to perceive, for good is the soul or life of truth. iii Man supposes that truth leads to good when he lives according to the truth he has learned; but it is good which flows into truth and leads truth towards itself. iv To man it seems as though truth perfects good, when in fact good perfects truth. v To man it seems as though the good actions of life are the fruits of faith, but they are the fruits of charity.
From these few illustrations one can know in some measure what appearances of truth are. Such appearances are countless.
Latin(1748-1756) 3207
3207. `Et accepit peplum et obtexit se': quod significet apparentias veri, constat a significatione `pepli,' quo sponsae obtegebant faciem cum primum viderent sponsum, quod sint apparentiae veri: sponsae enim apud antiquos repraesentabant affectiones veri, et sponsi affectiones boni, seu quod idem, Ecclesiam, quae `sponsa' dicebatur ex affectione veri; affectio boni quae a Domino erat `sponsus,' inde Ipse Dominus passim in Verbo vocatur `sponsus': velabant sponsae faciem ad primum accessum ad sponsum ut repraesentarent apparentias veri; sunt apparentiae veri non vera in se, sed apparent sicut vera, de quibus infra; affectio veri non nisi quam per apparentias veri potest accedere ad affectionem boni, nec prius exuitur apparentiis quam cum conjungitur, tunc enim fit verum boni, ac fit genuinum quatenus bonum est genuinum; [2] ipsum bonum est sanctum quia est Divinum procedens a Domino, ac influit per viam seu {1}januam superiorem in homine; verum autem origine tenus non est sanctum, quia influit per viam seu januam inferiorem, et primum fit naturalis hominis, sed cum elevatur inde versus rationalem, purificatur per gradus, (c)et ad primum aspectum affectionis boni, {2}separatur a scientificis, ac induit apparentias veri, et sic accedit ad bonum, indicium quod tali origine, et quod primum aspectum Boni Divini sustinere non posset, antequam in thalamum sponsi, hoc est, in sanctuarium boni intraverit ac facta conjunctio; tunc enim verum non amplius spectat bonum ex apparentiis seu per apparentias, sed a bono spectatur absque illis: [3] sed sciendum quod nusquam aliqua vera apud hominem, ne quidem apud angelum, sint pura, hoc est, absque apparentiis, sunt omnia et singula apparentiae veri, at usque recipiuntur a Domino pro veris, si in illis bonum; Domino soli sunt vera pura, quia Divina, est enim Dominus sicut ipsum Bonum, ita ipsum Verum; sed videantur quae de veris et eorum apparentiis {3}dicta sunt, nempe quod velamina, et quod vela tentorii, significaverint apparentias veri, n. 2576: quod vera apud hominem sint apparentiae imbutae fallaciis, n. 2053 quod rationalia hominis sint apparentiae veri, n. (x)2516: quod vera sint in apparentiis, n. 2196, 2203, 2209, 2242: quod bonum Divinum influat in apparentias, etiam in fallacias, n. 2554 quod apparentiae veri adaptentur a Domino sicut forent vera, n. 1832: quod in Verbo locutum sit secundum apparentias, n. 1838. Quid autem sint apparentiae, constare potest manifeste ab illis in Verbo, ubi secundum apparentias locutum est; sed sunt apparentiarum veri gradus; apparentiae veri naturales sunt pleraeque fallaciae, sed quum apud illos sunt qui in bono, tunc non dicendae sunt fallaciae sed apparentiae, etiam aliquo respectu vera, bonum enim quod in illis, in quo Divinum, facit ut essentia illis alia sit; apparentiae autem veri rationales, sunt interiores magis et magis; in illis sunt caeli, nempe angeli qui in caelis, de quibus videatur n. 2576: [4] ut aliqua idea habeatur quid apparentiae veri, sint illustrationi haec: i. Credit homo quod reformetur et regeneretur per verum fidei, sed hoc est apparentia, reformatur et regeneratur per bonum fidei, hoc est, per charitatem erga proximum et amorem in Dominum: ii. Credit homo quod verum det percipere quid bonum, quia docet, sed est apparentia, bonum est quod dat vero percipere, bonum enim est anima, seu vita veri: iii. Homo credit quod verum introducat ad bonum, cum ille secundum verum quod didicit, vivit, sed est bonum quod influit in verum, et id ad se introducit: iv. Homini apparet quod verum perficiat bonum, cum tamen bonum perficit verum: v. Homini apparent bona vitae sicut fructus fidei, sed sunt fructus charitatis: ex his paucis aliquatenus sciri potest quid sint apparentiae veri; tales sunt innumerabiles. @1 i per$ @2 i cum$ @3 i prius$