9297.“你一切的男丁要一年三次朝见主耶和华的面”表主的不断显现和同在，因此祂的显现和同在也在信之真理中。这从“一年三次”、“见”、“男丁”和“面”的含义清楚可知：“一年三次”是指完整和延续之物（参看4495，9198节）；“见”是指显现和同在（4198，5975，6893节）；“男丁”是指信之真理（2046，7838节）；“面”当论及耶和华，也就是主时，是指神性之爱的神性良善，或怜悯（222，223，5585，7599节）。由于神性之爱的神性良善是耶和华自己，也就是主，所以“朝见主耶和华的面”和被主看见是一个意思。主的确是那看见一个人，使自己与他同在，并使得这个人看见祂的那一位；因此，人看见主不是凭自己，而是凭与他同在的主。
必须简要说明当如何理解主的不断显现和同在也在信之真理中。主与一个人的同在是在与此人同住的良善中，因为构成人生命的，是良善，而不是真理，除非这真理来自良善。正因如此，如前所述（9296节），主在一个人那里的居所在纯真之良善中。因此，当一个人重生后，主不仅在良善中，还在来自良善的真理中与他同在；因为现在真理从良善获得生命，是良善的外在形式，并且良善的品质可通过它们而得到认识。这些真理构成此人新的理解力，而这新的理解力与他的新意愿构成一体。因为如前所述，一切事物皆与真理和良善有关，人的理解力致力于真理，而他的意愿致力于真理所来自的良善。由此明显可知，当如何理解这时主的显现和同在也在信之真理中。这些就是“一切男丁要一年三次朝见主耶和华的面”所表示的事。经上之所以说“男丁要朝见”，是因为“男丁”表示信之真理；经上之所以说“主耶和华的面”，是因为“耶和华”表示神性存在，“主”表示由那存在所产生的神性显现。因此，人类层面上的存在是良善，由此产生的显现是真理。
在教会，人们说，信来自主；但要知道，来自于主的，是植根于仁的信，而不是与仁分离之信。与仁分离之信源于人的自我，被称为“说服之信”（persuasive faith），下一章开头几节论述了这种信。一个人能知道他的信是来自主还是来自他自己；人若只是为了富有学问的名声，以便获得地位和财富，而不是为了过一种良善和有用的生活或生活中的良善和功用而受真理影响，就处于说服之信，这信来自他自己，而不是来自主。
信之真理既有理论上的，也有实践上的。人若为了实践上的真理来考虑理论上的真理，看到后者如何适应前者，并由此出于这二者的结合来看待一种良善和有用的生活，或生活中的良善和功用，为了这个目的的缘故而对这二者有一种情感，就拥有来自主的信。原因在于，有用的生活或生活的功用，也就是他的目的，就在于与他同住的良善；正是这种生活的功用赋予万物形式，而信之真理只是手段。情况就是这样，这一点从那些在来世的人很明显地看出来。在那里，所有人，无一例外，都被恢复到其良善的状态或其邪恶的状态，因而恢复到其生活的功用，也就是他们的目的，或他们爱之高于一切，因而已经成为其生活的实际快乐的东西。所有人都被恢复到这种状态。与这种功用或服务已经构成一体的真理或虚假则保留下来。除此之外，还会获得更多与这些真理或虚假结合，并赋予这种功用更大的坚固性和一定形状的真理或虚假。正因如此，灵人和天使都是其功用或服务的外在形式。恶灵则是恶用的形式；这些人在地狱。而善灵或天使是善用的形式；这些人都在天堂。这也解释了为何就在灵人出现的那一刻，就能知道他们的品质。从他们的脸和脸形的美丽就能知道他们的信之真理。从他们脸上赋予这真理以生命的爱之火，以及他们所发出的气场就能知道他们的良善本身，也就是他们的功用。由此再次明显可知什么叫在信之真理中的主的同在。
Potts(1905-1910) 9297
9297. Three times in the year shall every male of thine appear before the faces of the Lord Jehovah. That this signifies the continual appearance and presence of the Lord, therefore also His appearance and presence in the truths of faith, is evident from the signification of "three times in the year," as being what is complete and continual (see n. 4495, 9198); from the signification of "to be seen," as being appearance and presence (n. 4198, 5975, 6893); from the signification of "a male," as being the truth of faith (n. 2046, 7838); and from the signification of "the faces," when said of Jehovah, that is, of the Lord, as being the Divine good of the Divine love, or mercy (n. 222, 223, 5585, 7599); and as the Divine good of the Divine love is Jehovah Himself, that is, the Lord, therefore by "appearing before the faces of the Lord Jehovah" the same is signified as by being seen by the Lord. Moreover, it is the Lord who sees man, and makes Himself present with him, and gives to the man to see Him. Thus man does not see the Lord from himself, but from the Lord with himself. [2] How it is to be understood that there is also a continual appearance and presence of the Lord in the truths of faith, shall be briefly told. The presence of the Lord with a man is in the good in him, because good makes his life; but not truth, except insofar as it is from good. From this it is that (as before said, n. 9296) the dwelling place of the Lord with a man is in the good of innocence; and therefore when a man has been regenerated, the Lord is present with him not only in good, but also in truths which are from good; for the truths then have life from good, and are the good in a form, by means of which the quality of the good can be perceived. These are the truths that make the new understanding of the man, which makes a one with his new will. For, as before said, all things bear relation to truth and to good, and the understanding of man is allotted to truths, but the will to the good from which are the truths. From this it is evident how it is to be understood that the appearance and presence of the Lord are then also in the truths of faith. These are the things which are signified by "three times in the year shall every male appear before the faces of the Lord Jehovah." It is said that "the male" shall appear, because by a "male" is signified the truth of faith; and therefore it is said "before the faces of the Lord Jehovah," for the reason that by "Jehovah" is signified the Divine being, and by "Lord" the Divine coming-forth from being; consequently the being in man is good, and the coming-forth from this truth. [3] It is said in the church that faith is from the Lord; but be it known that the faith which is from charity is from the Lord, but not the faith which is separate from charity; for this latter faith is from man's own, and is called "persuasive faith" (of which in the Doctrine of Charity and Faith before the next chapter). A man is able to know whether the faith in him is from the Lord or from himself; one who is affected by truths merely for the sake of a reputation for learning, in order that he may gain honors and wealth, and not for the sake of the good use of life, is in persuasive faith, which is from himself, and not from the Lord. [4] In the truth of faith there are theoretical matters and practical ones; and he who regards the theoretical for the sake of the practical, and who sees the former in the latter, and who thus from both conjoined regards the good use of life, and is affected by both for the sake of this end, is in faith from the Lord. The reason is that the use of life, being the end, with him is good, and all things are formed according to the use of life; and the truths of faith are that by which the formation is effected. That this is so, is very manifest from those who are in the other life. All there, without exception, are reduced to the state of their good, or to the state of their evil, and thus to the use of their life, which had been their end, that is, which they had loved above all things, and which consequently had been the very delight of their life. All are reduced to this. The truths or falsities which had made a one with this use, remain, and more besides are adopted which conjoin themselves with the former, and complete the use, and cause the use to appear in its own real form. From this it is that spirits and angels are forms of their use; evil spirits forms of evil use, and these are in hell; good spirits or angels forms of good use, and these are in heaven. From this also it is that the quality of spirits is known the moment they are present; their truths of faith are known from their faces and the beauty of these in respect to their form; and the good itself, which is the use, from the fire of love therein which gives life to the beauty; and also from the sphere which surges from them. From all this it is again evident what is the presence of the Lord in the truths of faith.
Elliott(1983-1999) 9297
9297. 'Three times in the year all your males shall be seen at the face of the Lord Jehovah' means the Lord's constant appearance and presence in like manner in the truths of faith as well. This is clear from the meaning of 'three times in the year' as complete and continuous, dealt with in 4495, 9198; from the meaning of 'being seen' as appearance and presence, dealt with in 4198, 5975, 6893; from the meaning of 'males' as the truth of faith, dealt with in 2046, 7838; and from the meaning of 'face', when attributed to Jehovah or the Lord, as the Divine Good of Divine Love, which is Mercy, dealt with in 222, 223, 5585, 7599. And since the Divine Good of Divine Love is Jehovah or the Lord Himself, 'being seen at the face of the Lord Jehovah' has the same meaning as being seen by the Lord. The Lord is indeed One who sees a person and establishes His presence with him, enabling the person to see Him; thus no one sees the Lord from himself but from the Lord present with him.
[2] How to understand the Lord's constant appearance and presence in the truths of faith as well must be stated briefly. The Lord's presence with a person is in the good residing with him, since good composes his life but not truth except in the measure that it derives from good. Consequently, as stated above in 9296, the Lord's dwelling-place is in the good of innocence with a person. When therefore a person has been regenerated the Lord is present not only in the good residing with him but also in the truths deriving from the good; for the truths now receive their life from the good and are the outward form in which good exists and through which the essential nature of the good can be recognized. These truths are what constitute the person's new understanding, which makes one with his new will. For as stated already, all things have connection with truth and with good, and a person's understanding is dedicated to truths, but his will to good, from which the truths derive. From this it is evident how to understand the Lord's appearance and presence then in the truths of faith as well. These are the things that are meant by the requirement that three times in the year every male was to be seen at the face of the Lord Jehovah. The reason why it says 'males shall be seen' is that the truth of faith is meant by 'a male'; and the reason why it says 'at the face of the Lord Jehovah' is that 'Jehovah' means the Divine Being (Esse), and 'the Lord' the Divine Coming-into-Being (Existere) that arises from that Being. Consequently being (esse) on the human level is good, and coming-into-being (existere) that arises from it is truth.
[3] In the Church it is said that faith comes from the Lord; but it should be recognized that faith which is rooted in charity comes from the Lord, not faith separated from charity. Faith separated from charity springs from the self and is called faith that is no more than persuasion, which is dealt with under Teachings About Charity and Faith in the preliminary section of the next chapter. A person can know whether his faith comes from the Lord or from the self, for the faith of anyone who is influenced by truths solely for the sake of a reputation for being learned, which will bring him position and wealth, and not for the sake of leading a good and useful life, is no more than persuasion that comes from the self and not from the Lord.
[4] There are also theoretical truths of faith and there are practical ones. The person who considers theoretical truths for the sake of practical ones and sees how the theoretical fit in with the practical, the person who therefore sees how the two combine to result in a good and useful life and feels an affection for them both with this end in view, he has the faith that comes from the Lord. The reason for this is that the useful life, which is his end in view, consists in the good that resides with him; and it is that life which gives form to all things, the truths of faith being the means. It is transparently evident from those in the next life that this is so. All without exception there are restored to the state of good which was theirs or to the state of evil which was theirs, thus to what had moved them to serve a useful life, that is, to what had been their end in view, or what they had loved above all things and what had therefore been the actual delight of their life. Everyone is restored to this. The truths or the falsities that have made one with that service remain. In addition to these many more are acquired which combine with those truths or falsities, giving the usefulness greater solidity and definite shape. So it is that spirits and angels are the outward forms of whatever use they serve. Evil spirits are forms of evil use; these are in hell. Good spirits or angels are forms of good use; these are in heaven. This also explains why the moment they are present spirits can be recognized for what they are. Their truths of faith can be recognized from their face and from the beautiful way it is shaped. Their actual good, or their usefulness, can also be recognized from the fire of love in their face which enhances its beauty, as well as from the sphere emanating from them. From all this it is again made clear what the Lord's presence in the truths of faith is.
Latin(1748-1756) 9297
9297. `Tribus vicibus in anno videbitur omnis masculus tuus ad facies Domini Jehovae': quod significet continuam apparentiam et praesentiam Domini sic etiam in veris [quae] fidei, constat ex significatione `tribus vicibus in anno' quod sit completum et continuum, de qua n. 4495, 9198, ex significatione `videri' quod sit apparentia et praesentia, de qua n. 4198, 5975, 6893, ex significatione `masculi' quod sit verum fidei, de qua n. 2046, 7838, et ex significatione `facierum' cum de Jehovah, hoc est, Domino, quod sit Divinum Bonum Divini Amoris, seu Misericordia, de qua n. 222, 223, 5585, 7599; et quia Divinum Bonum Divini Amoris est Ipse Jehovah seu Dominus, ideo per `videri ad facies Domini Jehovae' simile significatur quod per videri a Domino; Dominus etiam est {1} Qui videt hominem, et sistit Se apud illum, datque et ut Se videat, ita homo non videt Dominum ex se sed ex Domino apud se. [2] Quomodo intelligitur quod continua apparentia et praesentia Domini sit etiam in veris fidei, paucis dicetur: praesentia Domini apud hominem est in bono apud illum, quia bonum facit vitam ejus, non autem verum nisi quatenus ex bono {2}; inde est, ut {3} supra n. 9296 dictum {2}, quod habitaculum Domini {4} in bono innocentiae apud hominem; cum itaque homo regeneratus est, tunc Dominus non modo praesens est in bono apud illum sed etiam in veris quae ex bono, nam vera tunc vitam habent ex bono, et sunt bonum in forma per quam boni quale potest appercipi; haec vera sunt quae (x)faciunt novum intellectum hominis, qui unum facit cum nova ejus voluntate; nam, ut prius dictum est, omnia se referunt ad verum et ad bonum, ac intellectus hominis dicatus est veris, at voluntas bono, ex quo vera; inde patet quomodo intelligendum quod tunc apparentia et praesentia Domini etiam sit in veris fidei; haec sunt quae significantur per quod `tribus vicibus in anno videretur omnis masculus ad facies Domini Jehovae'; inde dicitur quod videbitur masculus, quia per `masculum' significatur verum fidei; et ideo dicitur ad facies Domini Jehovae, quia per `Jehovam' significatur Esse Divinum, et per `Dominum' Existere Divinum ex Esse; inde esse apud hominem est bonum, et existere inde est verum. [3] Dicitur in Ecclesia quod fides sit a Domino, sed sciendum quod fides quae a charitate, sit a Domino, non autem fides separata a charitate, nam haec fides est a proprio et vocatur fides persuasiva, de qua in doctrina charitatis et fidei ante caput sequens; homo scire potest num fides apud se sit a Domino vel a semet; qui afficitur veris solum propter eruditionis famam, ut lucretur honores et opes, et non propter usum vitae bonum, is in fide persuasiva est, quae a semet et non a Domino. [4] Sunt etiam (x)vera fidei theoretica, et sunt practica; qui spectat theoretica propter practica, (c)et illa videt in his, et sic ex utrisque conjunctis usum vitae bonum, et afficitur illis et his propter hunc finem, is in fide est a Domino; causa est quia usus vitae, qui finis, est bonum apud illum, et secundum usum vitae omnia formantur; vera fidei sunt per quae formatio; quod ita sit, manifeste patet ex illis qui in altera vita; omnes quotcumque ibi sunt, rediguntur ad statum sui boni vel {5} ad statum sui mali, ita ad usum suae vitae, qui fuit finis, hoc est, quod super omnia amaverant, ac quod inde ipsum jucundum vitae eorum fuerat; ad hoc rediguntur omnes; vera vel falsa quae unum fecerunt cum illo usu, remanent, et quoque plura adsciscuntur quae se prioribus conjungunt ac complent usum, et faciunt ut usus in ipsa sua forma appareat; inde est quod spiritus et angeli sint formae sui usus; spiritus mali formae usus mali, hi sunt in inferno, {6} spiritus boni seu angeli formae usus boni, hi sunt in caelo; inde quoque est quod spiritus ad praesentiam ilico cognoscantur quales sunt; vera fidei ex facie et ejus pulchritudine quoad formam, et ipsum bonum, (o)quod est usus, ex igne amoris (o)ibi qui pulchritudinem vivificat, et quoque ex sphaera undante ex illis; ex his iterum constare potest quid sit praesentia Domini in veris fidei. @1 nam Dominus est Jehovah$ @2 i est$ @3 quod in$ @4 i sit$ @5 aut$ @6 i et$