735、涉及理解力的事物，或人里面的虚假的试探之所以是温和的，是因为人受制于感官幻觉，而感官幻觉是这样：它们不能不进入，因此也很容易被驱散。凡持守圣言字义的人都是这种情况，字义是照着人的领悟，因而照着他的感官幻觉来说的。如果这些人简单地相信这些事，因为这是主的圣言，那么尽管受制于幻觉，他们仍很容易允许自己接受教导。例如，有人若因字义而相信主发怒、惩罚，降灾给恶人，就很容易被教导事情的真相。同样，他若简单地相信他能凭自己行善，并且凭自己做一个好人，在来世会得到赏赐，也很容易接受这样的教导：他所行的良善来自主，主出于其怜悯而白白地给予赏赐。所以，当这种人进入涉及理解力，也就是诸如此类的幻觉的试探时，他们只能温和地受试探。这就是最初的试探，也就是此处的主题，它看上去几乎不像是试探。然而，对那些不是出于简单的心思相信圣言，而是确认幻觉和虚假，因为这些支持自己的恶欲之人来说，情况就完全不同了。他们在这种动机的驱使下，从自己的观念和记忆知识中积累许多论据，后来又通过圣言确认它们，由此加深印象并说服自己相信，虚假就是真理。
New Century Edition
Cooper(2008,2013)
[NCE]735. The reason for the weakness of a challenge to the workings of our intellect, or in other words, to the falsities we adopt, is that our senses lie to us, and the lies they tell us are such that they inevitably slip past our guard. In consequence, they are easy to dispel.
Take those who restrict themselves to the literal meaning of the Word where it speaks in terms they can grasp and so speaks according to their sensory illusions. If such people maintain a simple belief in those passages because it is the Lord's Word, then even if they are immersed in deceptive appearances, they readily allow themselves to learn better. One who believes that the Lord is angry with the ungodly, punishes them, and does evil to them, for example, easily learns how the case really stands, since the fallacy came from the literal meaning.
Then too some people in all simplicity believe that they can do good on their own and that in the next life they will receive a reward from the Lord if they are intrinsically good. These, too, readily learn that the good they do comes from the Lord and that the Lord rewards them freely, out of mercy.
When people like these find the ideas of their intellect — fallacies like these — tested, the trial is inevitably a light one. It is also their first trial and hardly even seems to be a test. That is the kind of trial under discussion here.
The case is different with another group of people. These are individuals who do not believe the Word in simplicity of heart. On the contrary, they confirm themselves in illusions and falsities because these justify their desires. As a result they heap up a large number of compelling rationalizations based on self-interest and on the facts they know; and then they use the Word to bolster their arguments. So they stamp this way of thinking on their minds and convince themselves that falsity is truth.
Potts(1905-1910) 735
735. The reason why temptation as to things of the understanding, or as to the falsities in a man, is light, is that man is in the fallacies of the senses, and the fallacies of the senses are such that they cannot but enter, and are therefore also easily dispelled. Thus it is with all who abide in the sense of the letter of the Word where it speaks according to the apprehension of man, and therefore according to the fallacies of his senses. If they simply have faith in these things because it is the Word of the Lord, then notwithstanding their being in fallacies they easily suffer themselves to be instructed. As for example: a man who believes that the Lord is angry and punishes and does evil to the wicked, as he has derived this belief from the sense of the letter, he can easily be informed what the real truth is. And so if one simply believes that he can do good of himself, and that if of himself he is good he will receive reward in the other life, he also can easily be instructed that the good which he does is from the Lord, and the Lord in His mercy gives the reward gratuitously. And therefore when such come into temptation as to matters of the understanding, or as to such fallacies, they can be only lightly tempted. And this is the first temptation-and it hardly appears as temptation-which is now treated of. But it is otherwise with those who do not in simplicity of heart believe the Word, but confirm themselves in fallacies and falsities because they favor their cupidities; and who being impelled by this motive bring together many reasonings from themselves and their memory-knowledges [scientificis], and afterwards confirm the same by the Word, and thus impress upon themselves, and persuade themselves, that what is false is true.
Elliott(1983-1999) 735
735. The reason why temptation as regards things of the understanding, that is, as regards the falsities residing with man, is mild is that man is subject to the illusions of the senses; and the illusions of the senses are such that they are bound to enter in, and for this reason they are easily dispersed. This is the case with all who keep to the sense of the letter of the Word, where the statements made are in accordance with man's mental grasp, and so in accordance with the illusions of his senses. If those people in simplicity have faith in these things because it is the Lord's Word, then despite being subject to illusions, they easily allow themselves to be taught. Take, for example, someone who believes that the Lord is angry, punishes, and does evil to the wicked; because he has acquired this from the sense of the letter he can easily be taught the truth of the matter. Equally, if in simplicity he believes that of himself he can do good and that he receives a reward in the next life if he is a good man of himself, he also can easily be taught that the good he does comes from the Lord and that the Lord out of His mercy grants the reward for nothing. Consequently when such people enter into temptation as regards things of the understanding, that is, illusions such as these, they are able to be tempted only mildly. It is this initial temptation, scarcely seeming to be temptation at all, that is the subject here. The situation is altogether different however with people who do not believe the Word from simplicity of heart but who confirm themselves in illusions and falsities for the reason that these favour their own evil desires. For that reason they accumulate from ideas of their own and from the facts they know many more compelling arguments which they then confirm by means of the Word, and in so doing impress upon themselves and persuade themselves that falsity is truth.
Latin(1748-1756) 735
735. Quod tentatio quoad intellectualia, seu quoad falsa, quae apud hominem, levis sit, causa est quia homo in fallaciis sensum est, et fallaciae sensuum tales sunt ut non possint non intrare; quare etiam facile discutiuntur; sicut omnes qui in sensu litterae Verbi manent, ubi locutum est secundum captum hominis, proinde secundum fallacias ejus sensuum, quibus si simpliciter fidem habent quia est Verbum Domini, tametsi in fallaciis sunt, usque facile se instrui patiuntur; ut pro exemplo, qui credit quod Dominus irascatur, puniat malum impiis faciat, is quia ex sensu litterae hoc habet, facile potest informari quomodo se res habet: pariter si simpliciter credit quod bonam facere possit ex se, et quod mercedem in altera vita accipiat si bonus sit ex se, is etiam facile instrui potest quod bonum quod facit, sit a Domino, et Dominus mercedem det gratis ex misericordia: quare dum tales in tentationem quoad intellectualia seu tales fallacias veniunt, non possunt nisi leniter tentari, estque haec prima tentatio, et vix apparet ut tentatio, de qua nunc agitur. Aliter vero se habet cum illis qui non ex simplici corde credunt Verbo, sed in fallaciis et falsitatibus se confirmant, ex causa quod faveant eorum cupiditatibus, et ex hac causa impulsiva ratiocinia ex se et suis scientificis plura congerunt, et dein eadem per Verbum confirmant, et sic imprimunt sibi persuadentque quod falsum sit verum.