5032.“约瑟的主听见他妻子向他讲述的话”表看似真理的虚假的交流。这从“听见话”和“妻子”的含义清楚可知：“听见话”是指交流，因为“听见”表示发觉或洞察（5017节），因而是指交流；“妻子”是指非属灵的属世真理，如前所述，但在这种情况下是指虚假。妇人向他讲述的这些话表示谎言本身，如前所述（5024节）。虚假交流的对象是此处 “约瑟的主”所表示的非属灵的属世良善，如前所述（5023节）。虚假在他看来就像真理，这从接下来的经文明显看出来。
此处所论述的主题是这一事实：非属灵的属世良善很容易被说服，并且如此容易以致虚假在它看来完全就像真理。至于何为非属灵的属世良善及其性质，或处于这种良善的人是谁，是何性质，可参看（4988，4992，5008，5013，5028节），即：他们是那些因遗传、因而额外添加而倾向于温顺和真正的人，因而是那些出于某种属世倾向，而非任何宗教信仰而行善的人。出于某种属世倾向行善完全不同于出于宗教信仰行善。世人无法辨别这二者，因为他没有直接意识到内层；但在来世，他能清清楚楚地看出这二者的不同，因为在来世，内层是赤裸敞开的，思维、意图、目的都会揭开，显露出来，如同在光天化日之下。
正因如此，我才得以知道那些处于非属灵的良善之人和那些处于属灵良善之人各是何性质。那些处于非属灵的属世良善之人允许自己被任何人说服，并且很容易被恶人说服；因为当恶灵和魔鬼能进入任何人的邪恶情感时，他们便在这些情感的生命或生命快乐中；当已经进入邪恶情感时，恶灵和魔鬼就会引诱这个人陷入各种邪恶，因为那时，他们说服他相信，虚假是真理。他们很容易向那些处于非属灵的属世良善之人做到这一点，却无法向那些处于属灵良善的人做到，因为后者从内在知道何为邪恶与虚假。原因在于，那些处于属灵良善的人活在世上时，就从教义接受戒律，并按这些戒律严格要求内在人，或将它们灌输到内在人里面，由此使得天堂能作用于他们的内在人。但那些处于非属灵的属世良善之人活在世上时，并未从教义接受任何用来严格要求内在人，或能灌输到内在人里面的戒律；因此，他们没有使得天堂能进入其中进行运作的那个层面；相反，凡从天堂流入他们之物，都直接流过去了；当进入属世人时，它在那里没有被接受，因为邪恶或魔鬼团伙要么通过窒息，要么通过排斥，要么通过扭曲它而立刻将其夺走。
因此，那些仅处于属世良善的人在来世会遭遇艰难，有时会因身在地狱里的人当中而怨声载道，因为他们以为自己和其他人一样行过良善。但他们被告知，他们在行善的时候和缺乏理性的无害动物没什么两样，并且没有关心过教会的任何良善或真理；由于其结果就是，他们的内在人里面没有任何接受良善与真理的容器，所以他们无法得到天使的保护。此外，其实他们以良善的表象行过许多恶事。
Potts(1905-1910) 5032
5032. When his lord heard the words of his wife, which she spoke unto him. That this signifies communication of falsity which appeared as truth, is evident from the signification of "hearing words," as being communication, for "hearing" is perceiving (n. 5017), thus to be communicated; and from the signification of "wife," as being truth natural not spiritual, of which above, but in the present instance falsity. The false speaking itself is signified by the words which she spoke to him (as above, n. 5024). The communication of falsity is with good natural not spiritual, which is here signified by his "lord" (as above, n. 5023). That the falsity appeared to him as truth, is evident from what follows. [2] The subject treated of here is that good natural not spiritual is easily persuaded, insomuch that falsity appears to it altogether as truth. What good natural not spiritual is, and what its quality, or who and of what quality are those who are in this good, may be seen above (n. 4988, 4992, 5008, 5013, 5028), namely, that they are such as are gentle and well disposed from what is hereditary and hence adventitious, thus such as do what is good from nature, but not from religion. It is one thing to do good from nature, and quite another to do it from religion. These two things cannot be distinguished by man in the world, for man is not acquainted with the interiors, but in the other life they are plainly discerned; for in that life the interiors lie open, the thoughts, intentions, and ends manifesting themselves and being open to view as in clear day. [3] In consequence of this it has been given me to know the quality of those who are in good not spiritual, and that of those who are in spiritual good. They who are in good natural not spiritual suffer themselves to be persuaded by everyone, and easily by the evil; for evil spirits and genii are in their life, or the delight of their life, when they can enter into the evil affections of anyone; and when they have entered into them, they entice him to every kind of evil, for they then persuade him that falsity is truth. This they do easily with those who are in good natural not spiritual, but cannot do so with those who are in spiritual good, for these know from within what is evil and false. The reason is that when those in spiritual good lived in the world they received precepts from doctrine, and with these they imbued the internal man, the result being that heaven can operate into it; whereas when they who are in good natural not spiritual lived in the world, they did not receive any precepts from doctrine with which they imbued the internal man, and therefore with them there is no plane into which heaven can operate; but whatever flows in with them out of heaven, flows through, and when it comes into the natural man, it is not received, because the evil or diabolical crew instantly take it away, either by suffocating, by reflecting, or by perverting it. [4] Therefore those who are in natural good only, in the other life suffer hard things, and sometimes complain much that they are among the infernals, when yet, as they believe, they had done what is good equally as well as others. But they were told that they had done what is good no otherwise than as gentle animals devoid of reason, and had not been solicitous about any good or truth of the church; and that as for this reason they have not in the internal man any receptacle for good and truth, therefore they cannot be defended by the angels; and also that they had done many evils under an appearance of good.
Elliott(1983-1999) 5032
5032. 'As his lord heard his wife's words which she spoke to him' means the communication of falsity which looked like the truth. This is clear from the meaning of 'hearing the words' as communication, for 'hearing' means discerning, 5017, and so being communicated; from the meaning of 'wife' as unspiritual natural truth, dealt with already, though in this case falsity is meant. Actual false-speaking is meant by the things she told him, as above in 5024, and the one to which the falsity is communicated is unspiritual natural good, meant here by 'his lord', as above in 5023. The idea that to that good this falsity looked like the truth is clear from what follows below.
[2] Dealt with here is the fact that unspiritual natural good is easily convinced, so easily that to it falsity looks altogether like truth. For what unspiritual natural good is and what it is like - that is, who those people are with whom that good resides, and what they are like - see above in 4988, 4992, 5008, 5013, 5028. In these places it is shown that they are those who by heredity and consequently adventitiously are disposed to be meek and upright, and so who do what is good from some natural inclination and not from any religious motive. Doing good from some natural inclination is entirely different from doing it from a religious motive. In the world a person cannot distinguish one from the other because he is not immediately aware of inward things; but in the next life he can clearly tell the difference because in that world inward things are laid bare. There thoughts, intentions, and ends in view reveal themselves, being laid bare as if in broad daylight.
[3] This being so I have been allowed to know what those people are like with whom unspiritual good resides and what those are like with whom spiritual good resides. Those with whom unspiritual natural good resides allow themselves to be persuaded by no matter whom, easily so by the evil, for evil spirits and genii are in their element or their life's delight when they can get into another's desires; and once they have entered them they allure that person into every kind of evil. For at such times they convince him that what is false is true. This they can easily do to those with whom unspiritual natural good resides. They cannot do the same to those with whom spiritual good resides because these know from within themselves what evil and falsity are. The reason for this is that when those with whom spiritual good resides lived in the world they welcomed whatever doctrine prescribed, and disciplined their internal man in the same, thereby enabling heaven to act upon their internal man. But when those with whom unspiritual natural good resides lived in the world they did not welcome anything prescribed by doctrine or discipline their internal man in the same. Consequently they have nothing laid down in them into which heaven can operate, but whatever enters them from heaven passes straight through; and when this enters the natural man it is not welcomed there because evil ones, that is, the devil's crew, instantly remove it by smothering it, or repelling it, or perverting it.
[4] Therefore those whose good is wholly natural suffer severely in the next life. Sometimes they complain profusely about being among those in hell even though, they believe, they have done good, just as has everyone else. But they have been told that in their doing of good they were no different from harmless living creatures that are not endowed with reason. They had shown no concern, they are told, for anything good and true that is known to the Church; and since, as a consequence of this, nothing existed in their internal man to receive what was good and true, they now have nothing enabling angels to protect them. Furthermore, under a cloak of goodness, they had performed very many evil deeds.
Latin(1748-1756) 5032
5032. `Sicut audire dominus ejus verba uxoris suae, quae locuta ad illum': quod significet communicationem falsi quod apparuit sicut verum, constat ex significatione `audire verba' quod sit communicatio, `audire' enim est appercipere, n. 5017, ita communicari; ex significatione `uxoris' quod sit verum naturale non spirituale, de qua prius, hic autem falsum; ipsum falsiloquium significatur per quae locuta ad illum, ut supra n. 5024;communicatio falsi est cum bono naturali non spirituali quod hic significatur per `dominum ejus', ut supra n. 5023; quod falsum {1} apparuerit ei sicut verum, constat ab illis quae sequuntur. [2] Agitur hic de bono [naturali non] spirituali, quod id facile persuadeatur, usque adeo ut falsum appareat ei prorsus ut verum;
quid et quale est bonum naturale non spirituale, seu quinam et quales {2} illi qui in eo bono sunt, videatur supra n. 4988, 4992, 5008, 5013, 5028; quod nempe sint illi qui ex hereditario et inde adscititio mites et probi sunt, ita qui bonum faciunt ex natura, non autem ex religione; aliud prorsus est bonum facere ex natura, et aliud ex religione; in mundo ab homine distingui non possunt;
homo enim interiora non novit; sed in altera vita manifeste discernuntur {3}, ibi enim interiora patent, cogitationes ibi, intentiones et fines (o)ibi se manifestant, et patent sicut in clara die; [3] quales itaque sunt illi qui in bono non spirituali, et quales qui in bono spirituali sunt, inde mihi scire datum est;
qui in bono naturali non spirituali sunt, se persuaderi a quocumque patiuntur, et facile a malis, nam mali (o)spiritus et genii in sua vita seu vitae {4} jucundo sunt, cum intrare possunt in alicujus cupiditates, et cum in illas intrarunt, pelliciunt ad quodlibet malum; persuadent enim {5} tunc quod falsum sit verum; {6} hoc faciunt facile cum illis qui in bono naturali non spirituali sunt;
cum illis {7} qui in bono spirituali sunt, id nequeunt, nam hi sciunt ex interiore quid malum et falsum est; causa est quia illi qui in bono spirituali sunt cum vixerunt in mundo, receperunt praecepta ex doctrina, per quae imbuerunt internum hominem, in quem sic operari potest caelum; sed qui in bono naturali non spirituali sunt cum vixerunt in mundo, non receperunt aliqua praecepta ex doctrina, per quae imbuerunt internum hominem, quare apud illos non est planum in quod operetur caelum; sed quicquid influit apud illos e caelo, hoc transfluit, et cum venit in naturalem hominem, ibi non {8} recipitur, quia mali seu diabolica turba ilico ibi aufert, suffocando, (o)vel reflectendo, (o)vel pervertendo; [4] idcirco illi qui in solo naturali bono sunt, in altera vita dura patiuntur, et queruntur quandoque multum quod inter infernales sint cum tamen sicut credunt, fecerint bonum aeque ac alii; sed dictum illis quod non aliter fecerint bonum quam sicut animalia mitia absque ratione, et quod non solliciti fuerint de aliquo bono et velo Ecclesiae, et quia inde illis in interno homine non est receptaculum boni et veri, quod tutari ab angelis nequeant {9}; tum quod plura mala sub specie boni fecerint. @1 i illud$ @2 hoc eat$ @3 distinguuntur$ @4 et suo$ @5 etiam$ @6 i et$ @7 i autem$ @8 nec$ @9 et quod tutari ab angelis nequeant, quia illis non est receptaculum boni et veri;$