3614# "直等你兄弟的愤怒消了"象征直到状态转变；"你兄弟向你消了怒气"象征自然之善状态的渐进变化。这里的"愤怒和怒气"象征着对立的状态，当这些状态不再相互对立，而是开始融合时，就称为"愤怒和怒气消退"。这两个表述虽然看似相似，但各有其独特的含义。"愤怒"与真理相关，特别是与"以扫"所象征的良善之真理有关；而"怒气"则直接与良善本身相关。这种区别使得这两个表述并非简单的重复，而是表达了不同层面的灵性变化过程。
【2】圣言中频繁出现的"愤怒"和"怒气"这两个词，在内在意义上并非指情绪上的愤怒和怒气，而是象征着对立关系。这是因为任何与特定情感相对立的事物都会引发愤怒或怒气，因此在内在意义上，这些词语本质上象征着对立状态。
在这种象征体系中，"愤怒"特指与真理相对立的事物，而"怒气"则指与良善相对立的事物。从另一个角度来看，"愤怒"也可以象征与伪谬及其情感（即伪谬的原则）相对立的事物，而“怒气"则象征与邪恶及其欲望（即自我之爱和世俗之爱）相对立的事物。在后一种情况下，这种愤怒和怒气是本质意义上的情绪反应。
然而，当这些词语用于描述良善和真理时，它们实际上象征着一种热心。之所以在字面意义上仍使用"愤怒"和"怒气"这样的词，是因为这种热心在外在表现形式上与愤怒和怒气相似。
【3】圣言中多处经文证实了"愤怒"和"怒气"在内在意义上象征着对立关系。
耶和华的愤怒向万国，他的怒气向他们的全军。（《以赛亚书》34:2）
这段经文中，"耶和华的愤怒向万国"象征着对邪恶的对立。这里的"万国"象征着邪恶（参1259，1260，1849，1868，2588节）。而"他的怒气向他们的全军"则象征着对源于邪恶的伪谬的对立。值得注意的是，"众星"作为"天军"，象征着知识和真理，但在相反意义上也可象征伪谬（参1128，1808，2120，2495，2849节）。
谁将雅各交出当作掠物，将以色列交给抢夺的呢？岂不是耶和华吗？就是我们所得罪的那位。所以，他将愤怒和怒气倾倒在以色列身上。（《以赛亚书》42:25）
在这段经文中，"愤怒和怒气"象征着对邪恶之伪谬的对立。其中"雅各"象征那些处于邪恶中的人，而"以色列"则象征那些处于伪谬中的人。
【4】先知书中记载：
我独自踹酒榨，众民中无人与我同在，我在我的愤怒中将他们踹下，在我的怒气中将他们毁灭；我在我的愤怒中践踏众民，在我的怒气中使他们沉醉。（《以赛亚书》63:3，6）
这段经文论及主以及他战胜试探的过程。其中"在愤怒中踹下和践踏"象征着战胜邪恶，而"在怒气中毁灭和使之沉醉"则象征着战胜伪谬。在圣言中，"践踏"特指对邪恶的胜利，"使之沉醉"则指对伪谬的胜利。还有：
主耶和华如此说：看哪，我的愤怒和怒气必倾倒在这地方，在人和牲畜身上，在田野的树木和地里的出产上，必如火着起，不能熄灭。（《耶利米书》7:20）
这些经文中之所以同时提到"愤怒"和"怒气"，是因为它们分别象征着对邪恶和伪谬的对立。
【5】在先知书中，每当论及邪恶时也会论及伪谬，正如论及良善时也会论及真理。这是因为在圣言的每一处都存在着良善与真理的天上婚配关系（参683，793，801，2173，2516，2712节）。这就是为什么经文中常常同时提到"愤怒"和"怒气"，若非如此，使用其中一个词就足够了。
《耶利米书》中记载：
我要用伸出来的手和大能的膀臂，在愤怒、怒气和大烈怒中攻击你们，我要击打这城的居民，连人带牲畜。（《耶利米书》21:5-6）
在这段经文中，"愤怒"象征着对邪恶的惩罚，"怒气"象征着对伪谬的惩罚，而"烈怒"则同时象征着对两者的惩罚。"愤怒"和"怒气"之所以与惩罚相关，是因为它们代表着对抗的状态。当对抗发生时就会产生冲突，这便导致邪恶和伪谬受到惩罚。这是因为邪恶本质上与良善相对立，伪谬则与真理相对立，这种对立必然导致冲突。
【6】关于惩罚的来源（参245，592，967节），在《以西结书》中记载：
我要发尽我的怒气，使我的忿怒止息，我要得到安慰；我耶和华在我的热心中说过，我向他们发尽我的忿怒时，在怒气和忿怒中，并以烈怒的责备向你施行审判。（《以西结书》5:13；10:15）
这段经文中的"怒气"象征对邪恶的惩罚，"忿怒"象征对伪谬的惩罚，这种惩罚源于对抗和随之而来的冲突。《申命记》中进一步阐述：
耶和华必不愿意赦免他，耶和华的怒气与愤恨要向那人发作，耶和华要从以色列众支派中将他分别出来，使他受祸。那全地都是硫磺，是盐，是火烧之地，没有耕种，没有出产，连草都不生长，好像耶和华在怒气和忿怒中所倾覆的所多玛、蛾摩拉、押玛、洗扁一样。列国都必问说：”耶和华为何向此地这样行呢？这样大发烈怒是什么意思呢？“（《申命记》29:20-24）
在这里，"所多玛"象征邪恶，"蛾摩拉"象征由邪恶衍生的伪谬（参2220，2246，2322节）。摩西所说的"那民族"在邪恶和伪谬方面与所多玛、蛾摩拉相似，因此经文中的"怒气"象征对邪恶的惩罚，"忿怒"象征对伪谬的惩罚，而"烈怒"则同时象征这两种惩罚。这些特质被归于耶和华或主，实际上是一种表象。当人陷入邪恶并因此受到惩罚时，在人的认知中就会产生这样的表象（参245，592，696，1093，1683，1874，2335，2395，2447，3605节）。
3614.“直等你哥哥的怒火消了”表直等到状态改变了；“等你哥哥向你消了怒气”表属世良善所具有的状态的随后阶段。这从“怒火”和“怒气”的含义清楚可知，“怒火”（wrath）和“怒气”（anger）是指彼此对抗的状态，如下文所述。当这些状态变成这样，即：它们停止对应，并且开始联结起来时，可以说怒火和怒气就都消了。因此，“直等你哥哥的怒火消了”表直等到状态改变了；“等你哥哥向你消了怒气”表属世良善所具有的状态的随后阶段。“怒火”意指一回事，“怒气”意另一回事。这一点从以下事实可以看出来：除了它们是相似的表达外，这种重复，也就是“直等你哥哥的怒火消了”和“等你哥哥向你消了怒气”，没有任何意义。它们各自的含义从总体的解释，以及怒火和怒气各自所论及的事物明显可知。“怒火”论及真理，在此论及以扫所代表的良善的真理；而“怒气”则论及这良善本身。
“怒火”和“怒气”在圣言中频繁提及，但就内义而言，它们并非表示怒火和怒气，而表示抗拒。这是因为凡抗拒任何情感的，都会产生怒火和怒气，以致这两个词是指简单的抗拒形式。“怒火”用来描述对真理的抗拒，而“怒气”则用来描述对良善的抗拒；在反面意义上，“怒火”描述对虚假或其情感，也就是虚假原则的抗拒；“怒气”则描述对邪恶或恶欲，也就是自我之爱和尘世之爱的抗拒。从这个意义上说，“怒火”就是实际的怒火，“怒气”就是实际的怒气。但当它们论及良善与真理时，“怒火”和“怒气”是热情的体现。这种热情因从外在形式上看，就像怒火和怒气，故在字义也被如此称呼。
就内义而言，“怒火”和“怒气”表示简单的抗拒形式。这一点可从以下圣言经文看出来，以赛亚书：
耶和华向万族发忿恨，向他们的全军发烈怒。（以赛亚书34:2）
“耶和华向万族发忿恨”表对邪恶的抗拒，“民族”表邪恶（1259，1260，1849，1868，2588节）。“向他们的全军发烈怒”表对源于那邪恶的虚假的抗拒，因为“众星”，就是所谓的“天象”或“天上的军队”（army of the heavens或host of heaven）是指认知，因而是指真理，在反面意义则指虚假（参看1128，1808，2120，2495，2849节）。又：
谁将雅各交出当作掳物，将以色列交给抢夺的呢？岂不是耶和华吗？就是我们所得罪的那位。所以，祂将猛烈的怒气倾倒在以色列的身上。（以赛亚书42:24-25）
“猛烈的怒气”表对源于邪恶的虚假的抗拒，“雅各”表那些处于邪恶的人，“以色列”表那些处于虚假的人。
又：
我独自踹酒榨，众民中无一人与我同在；我发怒将他们踹下，发烈怒摧毁他们；我发怒，践踏众民；发烈怒，使他们沉醉。（以赛亚书63:3，6）这论述的是主及其在试探中的胜利。“发怒踹下和践踏”表战胜邪恶；“摧毁和发烈怒使他们沉醉”表战胜虚假。在圣言中，“踹下”论及邪恶，“使人沉醉”论及虚假。耶利米书：
主耶和华如此说，看哪！我的怒气我的烈怒必倾在这地方、倾在人和牲畜身上，并田野的树木和地里的出产上，必着起来，不能熄灭。（耶利米书7:20）
这二者，即“怒气”和“烈怒”（wrath）都提到了，因为所论述的主题是邪恶与虚假这二者。
在先知书中，凡论及邪恶时，也会论及虚假，正如凡论及良善时，也会论及真理一样，原因就在于天上的婚姻，也就是存在于圣言每个细节中的良善与真理的婚姻（参看683，793，801，2173，2516，2712节）。因此，“怒气”和“烈怒”都提到了；否则，只用一个术语就够了。同一先知书：
我要在怒气、忿怒和大恼恨中，用伸出来的手，并大能的膀臂，亲自攻击你们。又要击打这城的居民，连人带牲畜。（耶利米书21:5-6）
此处“怒气”同样论及对邪恶的惩罚，“忿怒”（wrath）论及对虚假的惩罚，“恼恨”论及对这二者的惩罚。“怒火”和“怒气”因表抗拒，故也表惩罚；因为彼此对抗的事物也会彼此碰撞，然后邪恶与虚假就会遭受惩罚。邪恶含有对良善的抗拒在里面，虚假则含有对真理的抗拒在里面。因存在抗拒，故也就发生碰撞，并由此导致惩罚（参看696，967节）。
以西结书：
这样我的怒气就得以发尽，我要使我的怒火在他们身上 平息，安慰我自己；我向他们发尽了我的烈怒，我必以怒气和烈怒，并烈怒的责备，向你施行审判，那时，他们就知道我耶和华所说的是出于热心。（以西结书5:13，15）
此处“怒气”也表对邪恶的惩罚；“烈怒”表对虚假的惩罚，这是由于它的抗拒、随之攻击造成的。摩西五经：
耶和华必不情愿饶恕他，因为那时耶和华的怒气和热情要向那人冒烟。耶和华必将他从以色列众支派中分别出来，使他受祸。遍地有硫磺，有盐卤，有火迹，没有耕种，没有生产，连草都不生长，好像耶和华在怒气怒火中所倾覆的所多玛、蛾摩拉、押玛、洗扁一样。万族必都说，耶和华为何向此地这样行呢？这样大发怒气是什么意思呢？（申命记29:20-24）
由于“所多玛”表邪恶，“蛾摩拉”表源于这邪恶的虚假（2220，2246，2322节），摩西在此所提到的民族被比作邪恶与虚假的民族，故“怒气”论邪恶，“烈怒”论及虚假，“大发怒气”论及这二者。这类激烈情绪照着表象被归给耶和华或主，因为当人陷入邪恶，并且邪恶惩罚他时，主在人看来就是这样的表现（参看245，592，696，1093，1683，1874，2335，2395，2447，3605节）。
Potts(1905-1910) 3614
3614. Until thy brother's wrath turn away. That this signifies until the state turns thereto; and that "until thy brother's anger turn away from thee" signifies what is successive of the state with natural good, is evident from the signification of "wrath" and "anger," as being states which are repugnant, as will be shown in what follows. When these states become such that they are no longer repugnant, but begin to conjoin themselves, it is then said that "wrath turns away," and that "anger turns away;" hence it is that "until thy brother's wrath turns away" signifies until the state turns thereto; and that "until thy brother's anger turn away" signifies what is successive of the state with natural good. That "wrath" involves one thing, and "anger" another, may be seen from the words being in other respects alike, and that otherwise there would be an idle repetition, namely, "until thy brother's wrath turn away" and "until thy brother's anger turn away." What is implied in each expression is manifest from the general explication, and also from the predication of wrath and the predication of anger; for "wrath" is predicated of truth, here of the truth of good, which is represented by Esau; whereas "anger" is predicated of this good itself. [2] "Wrath" and "anger" are frequently mentioned in the Word, but in the internal sense they do not signify wrath and anger, but repugnance, and this for the reason that whatever is repugnant to any affection produces wrath or anger, so that in the internal sense they are only repugnances; but the repugnance of truth is called "wrath," and the repugnance of good is called "anger;" and in the opposite sense "wrath" is the repugnance of falsity or its affection, that is, of the principles of falsity; and "anger" is the repugnance of evil or its cupidity, that is, of the love of self and the love of the world. In this sense "wrath" is properly wrath, and "anger" is anger; but when they are predicted of good and truth, "wrath" and "anger" are zeal; which zeal, because in external form it appears like wrath and anger, therefore in the sense of the letter is also so called. [3] That in the internal sense "wrath" and "anger" are merely repugnances, may be seen from the following passages in the Word. In Isaiah:
Jehovah hath heat against all the nations, and wrath against all their army (Isa. 34:2). The "heat of Jehovah against the nations" denotes repugnance against evil (that "nations" are evils, see above, n. 1259, 1260, 1849, 1868, 2588); "wrath against all their army" denotes repugnance against the derivative falsities (that the "stars," which are called the "army of the heavens," are knowledges, and thus truths and in the opposite sense falsities, may be seen above, n. 1128, 1808, 2120, 2495, 2849). Again:
Who gave Jacob for a prey, and Israel to the spoilers? Did not Jehovah? He against whom we have sinned? Therefore He poured upon him the wrath of His anger (Isa. 42:24-25). The "wrath of anger" denotes repugnance against the falsity of evil; "Jacob," those who are in evil; and "Israel," those who are in falsity. [4] Again:
I have trodden the winepress alone; and of the peoples there was no man with Me; and I have trodden them in Mine anger, and destroyed them in My wrath; and I trampled the peoples in Mine anger, and made them drunk in My wrath (Isa. 63:3, 6);
where the Lord is treated of and his victories in temptations; to "tread and trample in anger" denotes victories over evils; and to "destroy and make drunk in wrath," victories over falsities; to "trample upon," in the Word, is predicated of evil; and to "make drunken," of falsity. In Jeremiah:
Thus saith the Lord Jehovih, Behold, Mine anger and My wrath shall be poured out upon this place, upon man, and upon beast, and upon the tree of the field, and upon the fruit of the ground; and it shall burn and shall not be quenched (Jer. 7:20);
where mention is made of both "anger" and "wrath," because both evil and falsity are treated of. [5] It is usual with the Prophets in speaking of evil to speak also of falsity, as in speaking of good to speak also of truth, and this because of the heavenly marriage, which is the marriage of good and truth, in everything of the Word (see n. 683, 793, 801, 2173, 2516, 2712); hence also both "anger" and "wrath" are mentioned; otherwise one term would have been sufficient. In the same prophet:
I myself will fight with you with an outstretched hand and with a strong arm, even in anger, and in wrath, and in great heat; and I will smite the inhabitants of this city, both man and beast (Jer. 21:5-6). Here in like manner "anger" is predicated of the punishment of evil, and "wrath" of the punishment of falsity, and "heat" of the punishment of both; "anger" and "wrath," because they denote repugnance, also denote punishment; for things which are repugnant come into collision, and then evil and falsity are punished; for in evil there is repugnance to good, and in falsity there is repugnance to truth; and because there is repugnance, there is also collision; that from this comes punishment may be seen above (n. 696, 967). [6] In Ezekiel:
Thus shall Mine anger be consummated, and I will make My wrath to rest upon them, and I will comfort Myself, and they shall know that I Jehovah have spoken in My zeal when I have consummated My wrath upon them, when I shall do judgments in thee in anger and in wrath and in the reproofs of wrath (Ezek. 5:13, 15);
where also "anger" denotes the punishment of evil; "wrath," the punishment of falsity, from its repugnance and consequent attack. In Moses:
It shall not please Jehovah to pardon him, because then the anger of Jehovah and his zeal shall smoke against that man. And Jehovah shall separate him unto evil out of all the tribes of Israel. The whole land thereof shall be brimstone and salt, and a burning; it shall not be sown, and shall not bud, neither shall therein any herb come up; like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which Jehovah overthrew in His anger and in His wrath; and all the nations shall say, Wherefore hath Jehovah done thus unto this land? What meaneth the heat of this great anger? (Deut. 29:20-24). Inasmuch as "Sodom" denotes evil, and "Gomorrah" the derivative falsity (n. 2220, 2246, 2322), and the nation of which Moses here speaks is compared thereto in respect to evil and falsity, therefore "anger" is spoken of in respect to evil, and "wrath" in respect to falsity, and "heat of anger" in respect to both. That such things are attributed to Jehovah or the Lord is according to the appearance, because it so appears to man when he runs into evil and the evil punishes him (see n. 245, 592, 696, 1093, 1683, 1874, 2395, 2447, 3235, 3605).
Elliott(1983-1999) 3614
3614. 'Until your brother's wrath turns back' means until the state changes; and 'until your brother's anger turns back from you' means the subsequent stage of the state with natural good. This is clear from the meaning of 'wrath' and of 'anger' as states that are antagonistic to each other, dealt with below. And when these states become such that they cease to be antagonistic any longer and begin to join together, wrath is said to turn back and anger to turn back. Consequently 'until your brother's wrath turns back' means until the state changes, and 'until your brother's anger turns back' means the subsequent stage of the state with natural good. 'Wrath' implies something different from 'anger', as may be seen from the fact that in addition to their being similar expressions it is a pointless repetition to say, 'Until your brother's wrath turns back' and then 'until your brother's anger turns back'. What each implies is evident from the general explanation and also from that to which wrath and anger are each used to refer. 'Wrath' is used in reference to truth, in this case to the truth of good, represented by 'Esau', while 'anger' is used in reference to that good itself.
[2] 'Wrath' and 'anger' are mentioned many times in the Word, but in the internal sense they do not mean wrath or anger but that which is antagonistic. The reason for this is that whatever is antagonistic towards any affection produces wrath or anger; so that in the internal sense simply forms of antagonism are meant by those two expressions. 'Wrath' is used to describe that which is antagonistic towards truth and 'anger' that which is antagonistic towards good; but in the contrary sense 'wrath' describes that which is antagonistic towards falsity or the affection for it, that is, towards false assumptions, while 'anger' describes that which is antagonistic towards evil or the desire for it, that is, towards self-love and love of the world. Also, in this contrary sense actual wrath is meant by 'wrath', and actual anger by 'anger'; but when those expressions are used in reference to good and truth the wrath and anger which are manifestations of zeal are meant. And because this zeal is to outward appearance like wrath and anger it is called such in the sense of the letter.
[3] As regards 'wrath' or 'anger' in the internal sense meaning simply forms of antagonism, this may be seen from the following places in the Word: In Isaiah,
Jehovah's indignation is against all the nations, and wrath against all their host. Isa 34:2.
'Jehovah's indignation against the nations' stands for antagonism towards evil - 'the nations' meaning evils, see 1259, 1260, 1849, 1868, 2588 (end). 'Wrath against all their host' stands for antagonism towards falsities derived from that evil, for by 'the stars' - here called 'the host of heaven' - are meant cognitions, and so truths, and in the contrary sense falsities, see 1128, 1808, 2120, 2495, 2849. In the same prophet,
Who gave Jacob over to plunder, and Israel to spoilers? Was it not Jehovah against whom we have sinned? And He poured out upon him the wrath of His anger. Isa 42:24, 25.
'Wrath of anger' stands for antagonism towards falsity stemming from evil, 'Jacob' for people under the influence of evil, and 'Israel' for those under the influence of falsity.
[4] In the same prophet,
I have trodden the winepress alone, and from the peoples there was no man (vir) with Me. I trod them in My anger, and destroyed them in My wrath. And I trod down the peoples in My anger, and made them drunk in My wrath. Isa 63:3, 6.
This refers to the Lord and His victories in temptations. 'Treading' and 'treading down in anger' stand for victories over evils, 'destroying' and 'making drunk in wrath' for victories over falsities. In the Word 'treading down' has reference to evil, and 'making drunk' to falsity. In Jeremiah,
Thus said the Lord Jehovih. Behold, My anger and My wrath have been poured out on this place, on man, and on beast, and on the tree of the field, and on the fruit of the ground; and it will burn and not be quenched. Jer 7:20.
Both are mentioned - 'anger' and 'wrath' - because both evil and falsity are the subject.
[5] In the Prophets, whenever evil is mentioned so also is falsity, even as whenever good is mentioned so also is truth, the reason being the heavenly marriage, which is the marriage of good and truth in every detail of the Word, 683, 793, 801, 2173, 2516, 2712. It is also why 'anger' and 'wrath' are both mentioned; otherwise one of them would be enough. In the same prophet,
I Myself will fight against you with outstretched hand and strong arm, and in anger, and in wrath, and in great indignation; and I will smite the inhabitants of this city, both man and beast. Jer 21:5, 6.
Here in a similar way 'anger' has reference to the punishment of evil, 'wrath' to the punishment of falsity, and 'indignation' to that of both. Since anger and wrath describe antagonism they also mean punishment, for things antagonistic to one another also clash with one another; and in that case evil and falsity suffer punishment. For evil holds within itself antagonism towards good, and falsity holds within itself antagonism towards truth. And because there is antagonism a clash also occurs; and from this punishment results, see 696, 967.
[6] In Ezekiel,
And My anger will be accomplished, and I will make My wrath on them die down, and I will be comforted; and they will know that I Jehovah have spoken in My zeal, when accomplishing My wrath on them - when executing judgements on you in anger and in wrath and in wrathful rebukes. Ezek 5:13, 15.
Here also 'anger' stands for the punishment of evil, and 'wrath' for the punishment of falsity, that result from antagonism and consequent aggression. In Moses,
Jehovah will not be pleased to pardon him, for then the anger of Jehovah, and His zeal, will smoke against that man, and Jehovah will separate him as evil from all the tribes of Israel. The whole land will be brimstone and salt, a burning; it will not be sown, and it will not sprout, nor will any plant come up on it, as at the overthrow of Sodom and Gomorrah, of Admah and Zeboiim, which Jehovah overthrew in His anger and His wrath. And all the nations will say, Why has Jehovah done this to this land? What means the heat of this great anger? Deut 29:20, 21, 23, 24.
Since 'Sodom' means evil, and 'Gomorrah' falsity deriving from this, 2220, 2246, 232, and the nation to which Moses is referring here is compared to those nations as regards evil and falsity, the expression 'anger' is used in reference to evil, 'wrath' in reference to falsity, and 'the heat of anger' to both. Such passions as these are attributed to Jehovah or the Lord according to the appearance, for the Lord does seem to man to display such when man enters into evil and evil punishes him, see 245, 592, 696, 1093, 1683, 1874, 2335, 2395, 2447, 3605.
Latin(1748-1756) 3614
3614. `Donec recedit excandescentia fratris tui': quod significet usque dum status advertit, et `usque recedat ira fratris tui a te': quod significet successivum status apud bonum naturale, constat ex significatione `excandescentiae et ira' quod sint status qui repugnant, de qua sequitur; qui status cum tales fiunt ut non amplius repugnent sed se incipiant conjungere, tunc dicitur quod `recedat excandescentia et recedat ira'; inde est quod `donec recedat excandescentia fratris tui' significet usque dum status advertit, et quod `usque recedat ira fratris tui' significet successivum status apud bonum naturale: quod aliud quippiam involvat excandescentia, et aliud ira, constare potest ex eo quod praeterea similia verba sint, et alioquin fuisset repetitio inanis, nempe, donec recedat excandescentia fratris tui et usque recedat ira fratris tui; quid involvitur, patet ab explicatione communi, tum a praedicatione excandescentiae et praedicatione irae; excandescentia enim praedicatur de vero, hic de vero boni quod per `Esavum' repraesentatur, ira autem praedicatur de ipso illo bono. [2] Excandescentia et ira in Verbo pluries nominantur, sed in sensu interno non significant excandescentiam et iram, sed id quod repugnat, et hoc ex causa quia quicquid alicui affectioni repugnat, hoc producit excandescentiam seu iram, sic ut illae sint in sensu interno modo repugnantiae; {1}at `excandescentia' dicitur quod repugnat vero, ac `ira' quod bono; {2}in sensu autem opposito excandescentia est quod repugnat falso aut ejus affectioni, hoc est, principiis falsi, et ira quod malo aut ejus cupiditati, hoc est, amori sui et mundi, et in hoc sensu excandescentia est proprie excandescentia, et ira est ira; at cum de (t)bono et vero praedicatur, est excandescentia et ira zelus, qui (x)quia externa forma similis apparet alteri, in sensu litterae quoque ita vocatur. [3] Quod excandescentia et ira in sensu interno sint modo repugnantiae, constare potest ab his locis in Verbo; apud Esaiam, Fervor Jehovae contra omnes gentes, et excandescentia contra omnem exercitum earum, xxxiv 2;`fervor Jehovae contra gentes' pro repugnantia contra malum; quod `gentes' sint mala, videatur n. 1259, 1260, 1849, 1868, 2588 f.; `excandescentia contra omnem exercitum earum' pro repugnantia contra falsa inde; quod `stellae,' quae vocantur `exercitus caelorum,' sint cognitiones, ita vera, et in opposito sensu falsa, videatur n. 1128, 1808, 2120, 2495, 2849: apud eundem, Quis dedit ad praedam Jacobum, et Israelem spoliantibus? nonne Jehovah Cui peccavimus? et effudit super eum excandescentiam irae Suae, xlii 25;
`excandescentia irae' pro repugnantia contra falsum mali, `Jacobus' pro illis qui in malo, et `Israel' pro illis qui in falso: [4] apud eundem, Torcular calcavi solus, et de populis nullus vir Mecum, et calcavi illos in ira Mea, et destruxi illos in excandescentia Mea; et conculcavi populos in ira Mea, et inebriavi illos in excandescentia Mea, (x)lxiii 3, 6;
ibi de Domino, ac Ipsius tentationum victoriis; `calcare et conculcare in ira' pro victoriis super mala; `destruere et inebriare in excandescentia' pro victoriis super falsa; `conculcare' in Verbo praedicatur de malo, et `inebriare' de falso: apud Jeremiam, Sic dixit Dominus Jehovih, Ecce ira Mea, et excandescentia Mea, effusa est super locum hunc, super hominem, et super bestiam, et super arborem agri, et super fructum humi, et ardebit et non exstinguitur, vii 20;
utrumque dicitur `ira et excandescentia,' quia {3}tam de malo quam de falso agitur; [5] apud Prophetas {4}ubi de malo, etiam de falso dicitur, sicut ubi de bono, etiam de vero, et hoc ob conjugium caeleste quod est boni et veri in singulis Verbi, n. 683, 793, 801, 2173, 2516, 2712; inde etiam tam ira quam excandescentia dicitur, alioquin unum satis fuisset: apud eundem, Pugnabo Ego cum vobis in manu extensa, et brachio forti, et in ira et in excandescentia, et in fervore magno, et percutiam habitatores urbis hujus, et hominem et bestiam, xxi 5, 6;
similiter hic, `ira' praedicatur de punitione mali, et `excandescentia' de punitione falsi, et `fervor' de utriusque; ira et excandescentia quia est repugnantia, etiam est punitio, nam quae repugnant, ea collidunt, et tunc malum et falsum puniuntur; in malo enim est repugnantia boni, et in falso repugnantia veri, et quia est repugnantia, est quoque collisio; [6] {5}quod inde poena, videatur n. 696, 967: apud Ezechielem, Et consummabitur ira Mea, et quiescere faciam excandescentiam Meam in illis, et consolaturus Me, et cognoscent quod Ego Jehovah dixi, et in zelo Meo, in consummando Me excandescentiam Meam in illis,... in faciendo Me in te judicia, in ira et in excandescentia, et in correptionibus excandescentiae, v. 13, (x)15;
ibi quoque `ira' pro punitione mali, et `excandescentia'. pro punitione falsi, ex repugnantia et inde oppugnatione: apud Mosen, Non placebit Jehovae condonare illi, quia tunc fumabit ira Jehovae, et zelus Ipsius in virum illum, ...et separabit illum Jehovah in malum ex omnibus tribubus Israelis: ...sulphur et sal, combustio tota terra ejus, non conseretur, et non germinabit, nec ascendet in ea ulla herba, juxta eversionem Sodomae et Amorae, Admae et Zeboim, quae evertit Jehovah in ira Sua et excandescentia Sua; et dicent omnes gentes, Quare fecit Jehovah sic terrae huic? quis ardor irae magnae hujus? Deut. xxix 19, 20, 22, 23 [A.V. 20, 21, 23, 24];
quia `Sodoma' est malum, et `Amora' falsum inde, n. 2220, 2246, 2322, et `gens illa' de qua ibi Moses, {6}comparatur illis quoad malum et falsum, dicitur `ira' respective ad malum, et `excandescentia' ad falsum, et `ardor irae' de utroque; quod talia tribuantur Jehovae seu Domino, est secundum apparentiam, quia ita apparet homini cum ipse incurrit in malum, et malum `punit ipsum', videantur n. 245, 592, 696, 1093, 1683, 1874, (x)2335, 2395, 2447, 3605. @1 et$ @2 in opposito autem$ @3 de malo et$ @4 i ubivis in Verbo$ @5 et$ @6 comparabatur$