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.

2554. They will kill me for my wife’s sake. That this signifies that thus the celestial things of faith also would perish, if they were to think that spiritual truth alone could be conjoined with celestial good, is evident from the signification of “killing,” as being to perish; and from the signification of “wife,” as being spiritual truth conjoined with celestial good (see n. 2507). This is another reason why the Lord thus thought, and is as follows. The Divine good, which is here called celestial good, is united as by a marriage to the Divine truth, which is here called spiritual truth (n. 2508); and although the Divine good is united in this manner to the Divine truth alone, it nevertheless flows into lower truths, and conjoins itself with them, but not as by a marriage; for it flows into rational truths which are only appearances of truth, and conjoins itself with them; nay, it flows into truths of sense and of memory-knowledge, which are scarcely anything but fallacies, and conjoins itself with these. Unless this were so, no man could possibly have been saved (see Part First,n. 1831-1832). That the Divine good might be conjoined with truths of reason and of memory-knowledge, and that man might thus be saved, was the purpose of the Lord’s coming into the world; for without the Lord’s Human made Divine there cannot possibly be any conjunction; whereas through Him there is conjunction.

[2] Besides this arcanum, there are still other arcana in the words “they will kill me for my wife’s sake” (by which is signified that so the celestial things of faith would perish, if they were to think that spiritual truth alone could be conjoined with celestial good); for example, that if men were to have no regard for spiritual truth, celestial good would thereby also perish; for when the former is rejected the latter perishes; and again, that unless it were said that they should adore the Father (although there is no access to Him except through the Son, and he who sees the Son sees the Father, John 14:8-12), it would not have been received: besides other arcana.