3033、“你要谨慎，不要带我的儿子回那里去”表示它决不能形成联结。这从刚才的阐述（3031节）清楚可知，那里解释了将亚伯拉罕的儿子带回他原出之地表示什么。与真理不一致的情感不能与理性的良善结合，这一点从前面（参看2173， 2507， 2727-2759节）关于良善与真理的结合，或也可说，关于天上婚姻的论述明显看出来。因此，古人在对良善的情感与对真理的情感之间建立了一种婚姻（参看1904节）；而且，虚假决不能与良善结合，真理决不能与邪恶结合，因为它们的性质是完全对立的（2388， 2429， 2531节）；良善被注入真理的知识或认知，这些知识或认知是接受它的器皿；结合就是以这种方式实现的（1469， 1496， 1832， 1900， 1950， 2063， 2189， 2261， 2269， 2428， 2434， 2697节）。
我得到机会生动地感觉到，虚假不可能与良善结合，真理也不可能与邪恶结合；虚假只能与邪恶结合，真理只能与良善结合。我发觉情况如下：如果一个人拥有对良善的情感，也就是发自内心意愿良善，那么每当他思想他该意愿并做什么时，他对良善的意愿便流入他的思维，在那里使自己适合并嵌入存在于那里的知识或认知，如同嵌入接受它的器皿。他对良善的意愿通过这种结合迫使他如此思考、意愿和行动。这就像是把良善嫁接到真理上，确切地说，嫁接到真理的知识或认知上。
但对一个没有对良善的情感，只有对邪恶的情感，也就是意愿邪恶的人来说，情况就不同了；他会认为凡对他个人有利，能使他变得伟大或重要、富有，从而拥有自己的地位和财富的一切，都是良善；这就是他的目的。每当这人思想他该意愿并做什么时，他的意愿以同样的方式流入他的思维，在那里激活类似真理的知识或认知，从而迫使他思考、意愿和行动。在这种情况下，他以错误的方式使用知识或认知，以为他从圣言的字义，或其它知识或研究领域所吸收的一些大体观念能随心所欲地来解释。邪恶就是以这种方式与虚假苟合的，因为在这种情况下，存在于那里的真理完全丧失了真理的一切本质。
在来世，像这样的人比其他人更愚蠢，无论他们在世时似乎比别人多么见多识广。他们越深信他们拥有真理，就越给其他人带来幽暗。这些灵人曾在我周围逗留了相当长的一段时间；但对源于真理的良善的情感却不容易影响他们，或说他们对这种情感不敏感，无论他们回想起多少他们活在肉身时所知道的真理，因为邪恶与他们同住，真理无法与这邪恶结合。这些灵人也不能与善灵交往；相反，但凡有任何属世良善与他们同住，他们都会经历荒废，直到他们根本不知道任何真理为止。这时，一点真理就被引入剩下的良善，只要剩下的那极少量的良善能接受它。然而，那些拥有发自内心的对良善的情感之人则能照着与他们同在的良善的量和质接受一切真理。
Potts(1905-1910) 3033
3033. Beware thou that thou bring not back my son thither. That this signifies that it could by no means be conjoined, is evident from what was said above (n. 3031), where it was explained what is signified in the internal sense by bringing back his son to the land from which Abraham went forth. That an affection which does not agree with truth cannot be conjoined with the good of the rational, is evident from what has been said above concerning the conjunction of good and truth, or what is the same, concerning the heavenly marriage (see n. 2173, 2507, 2727-2759). (That on this account the ancients instituted a marriage between the affection of good and the affection of truth, may be seen above, n. 1904; also that falsity cannot possibly be conjoined with good, or truth with evil, because they are of a contrary nature, n. 2388, 2429, 2531; and that good is insinuated into the knowledges of truth as its own recipient vessels, and that thus conjunction is effected, n. 1469, 1496, 1832, 1900, 1950, 2063, 2189, 2261, 2269, 2428, 2434, 2697.) [2] That there can be no conjunction of falsity with good, or of truth with evil, but only of falsity with evil, and of truth with good, it has been given me to perceive to the life; and I have perceived that the case is as follows: When a man has the affection of good, that is, when he wills good from the heart, then whenever anything is to be thought of that is to be willed and done, his good willing flows into his thinking, and there it applies itself to the knowledges which are there, and joins itself with them as its recipient vessels, and by this conjunction impels him so to think, to will, and to act. It is as it were an ingrafting of good in truths or in the knowledges of truth. But when a man has not the affection of good, but the affection of evil, that is, then he wills evil (as when he believes all to be good that is for himself, so that he may become great and may be rich, thus possess honor and wealth, and this is his end), then when anything is to be thought of that is to be willed and done, his willing equally flows into his thinking, and there excites knowledges which appear in the semblance of truth; and so it impels the man to think, to will, and to do; and this by a wrong application of knowledges, and by looking upon certain general truths which he has drawn from the sense of the letter of the Word or from other knowledge as being applicable in every sense: it is in this way that evil is coupled with falsity, for in this case the truth which is therein is deprived of all the essence of truth. [3] In the other life such persons (however much in this life they may have seemed to be more highly instructed than others) are more stupid than others and so far as they are in the persuasion that they are in truth, they induce thick darkness on others. Such have at times been with me; but they were not susceptible of any affection of good from truth, howsoever the truths were recalled to their mind which they had known in the life of the body; for evil was with them, with which truths could not be conjoined. Neither can such persons be in the company of the good; but if there is anything of natural good with them, they are vastated even till they know nothing of truth; and then there is insinuated into the remaining good something of truth, as much as the little remaining good can receive. But they who have been in the affection of good from the heart, are able to receive all truth in accordance with the amount and the quality of the good that has been with them.
Elliott(1983-1999) 3033
3033. 'Beware that you do not take my son back there' means that it could not possibly be joined to that affection. This is clear from what has been stated just above in 3031, where the meaning in the internal sense of taking his son back to the land from which Abraham came is explained. The fact that an affection which is incompatible with truth cannot be joined to the good of the Rational may be seen from what has been stated already about good and truth when joined together, or what amounts to the same, about the heavenly marriage, 2173, 2507, 2727-2759. The fact that the ancients therefore established a marriage between the affection for good and the affection for truth, see 1904; and also that falsity cannot possibly be joined to good, nor truth to evil, since they are by nature complete opposites, 2388, 2429, 2531; and that good is introduced into the cognitions of truth as its recipient vessels, and in this way conjunction is effected, 1469, 1496, 1832, 1900, 1950, 2063, 2189, 2261, 2269, 2428, 2434, 2697.
[2] It is not possible for falsity to be joined to good, nor truth to evil, but only falsity to evil and truth to good. This I have been allowed to perceive from actual observation; and I have perceived that the following is the truth of the matter: Whenever anyone who possesses the affection for good, that is, who wills good from the heart, gives any thought to what he ought to will and do, his will for good in that case flows into his thought about it and there attaches itself to and places itself within the cognitions present there as its recipient vessels. And by means of that joining together his will for good impels him to think, will, and act in the way he does. It is so to speak an ingrafting of good in truths or in cognitions of truth. But it is different with someone who has no affection for good, only for evil, that is, someone who wills what is evil - such as one who supposes that everything is good which benefits him personally, making him important and rich, and so enhancing his own position and wealth; and such is his end in view. Whenever that person gives any thought to what he ought to will and do, his will in like manner flows into his thought. There it activates the cognitions which resemble truth, and so impels him to think, will and act. In this case cognitions are used in a wrong way by him and he supposes that he can use certain general ideas which he has absorbed from the literal sense of the Word or from some other source of knowledge in any way he thinks. So it is evil that is coupled to falsity; for truth present there is deprived completely of all that makes it essentially the truth.
[3] In the next life, no matter how much better informed than others they seemed to be during their lifetime, such spirits are more stupid than others. To the extent they are convinced that they possess the truth they bring thick darkness to others. Such spirits as these were once present with me for quite some time, but they were insensitive to any affection for good deriving from truth, no matter how many truths which they had known during their lifetime were called to mind, for evil resided with them to which truths could not be joined. Nor are these spirits able to remain in the company of spirits who are good, but if any natural good at all resides with them they undergo vastation even to the point of not knowing any truth at all, and then some truth is introduced into the good that remains, insofar as the tiny amount of good remaining is capable of receiving it. Those however with whom an affection for good from the heart has been present are receptive of all truth, depending on the extent and character of the good that existed with them.
Latin(1748-1756) 3033
3033. `Cave ne reducas filium meum illuc': quod significet quod nusquam conjungi posset, constat ab illis quae mox supra n. 3031 dicta sunt, ubi explicatum, quid in sensu interno sit `reducere filium ad terram ex qua Abraham exivit.' Quod affectio cum vero non concordans non conjungi possit bono {1}quod Rationalis, constare potest ex illis quae prius de conjunctione boni et veri, seu quod idem, de conjugio caelesti, n. 2173, 2507, 2727-2759 dicta sunt: quod ideo antiqui inter affectionem boni et veri conjugium instituerint, videatur n. 1904 tum quod `falsum nusquam' conjungi possit cum bono, nec verum cum malo, quia contrariae indolis sunt, n. 2388, 2429, 2531: quodque bonum cognitionibus veri, ut suis vasis recipientibus, insinuetur et sic fiat conjunctio, n. 1469, 1496, 1832, 1900, 1950, 2063, 2189, 2261, 2269, 2428, 2434, 2697. [2] Quod nulla possit esse conjunctio falsi cum bono, nec veri cum malo, sed solum falsi cum malo et veri cum bono, ad vivum percipere mihi datum est; et perceptum quod ita se habeat: cum homo affectionem boni habet, hoc est, cum vult bonum ex corde, quando aliquid cogitandum quod volendum et agendum, tunc ejus bene velle influit in ejus cogitare, et ibi se applicat et injungit cognitionibus quae ibi, ut suis vasis recipientibus, et per conjunctionem illam adigit eum ad ita cogitandum, volendum, et agendum; est quasi insitio boni in veris seu in cognitionibus veri: at cum homo non affectionem boni sed affectionem mali habet, hoc est, cum vult malum, ut cum bonum credit omne quod est pro se, ut is magnus fiat et ut dives, sic ut potiatur honore et opibus, et hoc finis ejus, quando aliquid cogitandum quod volendum et faciendum, tunc pariter ejus velle influit in ejus cogitare, et ibi excitat cognitiones quae apparent instar veri, ac ita adigit illum ad cogitandum, volendum et faciendum; et hoc, sinistre applicando cognitiones, et intuendo communia quaedam, quae ex sensu litterae Verbi hausit, vel ex alia scientia, sicut applicabilia in omni sensu; sic est malum quod copulatur falso, {2}nam tunc verum quod inibi privatur omni essentia veri: [3] tales in altera vita utcumque in vita corporis visi instructissimi prae aliis, sunt stupidiores aliis, et quantum in persuasione sunt quod in vero, tantum inducunt aliis caliginem; tales aliquamdiu apud me fuerunt, at non susceptibiles fuerunt alicujus affectionis boni ex vero, utcumque illis revocabantur in mentem vera quae in vita corporis noverunt, nam malum apud eos erat, cum quo conjungi vera non potuerunt: {3}hi nec interesse possunt consortio bonorum, sed si aliquid boni naturalis est apud illos, vastantur eousque dum nihil veri sciant, et remanenti bono tunc insinuatur aliquid veri, quantum pusillum boni remanentis capere potest. Qui autem in affectione boni ex corde fuerunt{4}, illi receptibiles sunt omnis veri, {5}juxta quantum et quale boni quod fuit apud illos. @1 i enim$ @2 nam tunc omne verum quod inibi privatur essentia veri, et evanescit$ @3 tales$ @4 i in vita corporis$ @5 secundum$