10618.“长久忍耐不发怒”表神性仁慈。这从“长久忍耐不发怒”的含义清楚可知。当论及耶和华时，“长久忍耐不发怒”是指祂长期容忍一个人的邪恶；因为“长久忍耐”表示长期容忍和忍受，而“发怒”表示存在于一个人里面的邪恶。当论及耶和华时，“发怒”之所以表示一个人的邪恶，是因为发怒的，是邪恶，从来不是良善；邪恶是存在于人里面的东西，从来不是存在于主里面的东西；因为主是良善本身。尽管如此，愤怒还是被归于主，因为当一个人没有得到自己想要的东西，或由于邪恶而受到惩罚时，在他看来情况就是如此。由于当论及耶和华时，“长久忍耐不发怒”表示长期容忍一个人的邪恶，故可推知，这句话表示神性仁慈。
关于愤怒，要进一步知道，邪恶会发怒，但良善从不发怒；因为发怒就是向别人意愿邪恶，这是良善永远不可能做的事，因为良善在于向别人意愿良善。一切邪恶都含有敌意、仇恨、报复和残忍在自己里面；邪恶就在这些里面并从这些当中获得自己的快乐。此外，邪恶仇恨良善，因为良善反对它的快乐。因此，当邪恶无法伤害良善时（邪恶总是试图如此行），它首先会感到恼怒，然后就会发怒。无论你说邪恶，还是说一个邪恶的人，意思都一样，因为邪恶存在于这人里面，如同存在于它的主体里面。邪恶因以这种愤怒的方式反对良善，故也如此反对神性；因为一切良善由于来自神性，故是与人同在的神性。这解释了为何一个邪恶的人总是向神性发怒，尽管表面上当着别人的面，他说得好像他不是。
他之所以如此说话，要么是因为假冒为善，要么是因为他希望神性在一切事上都迎合他，给他凡他想要的，甚至为了他而向他所仇恨的一切人报仇雪恨。但是，一旦他看到这一切没有发生，尤其是如果他本人因自己的邪恶而受到惩罚，他就会向神发怒，并且如此愤怒，以至于弃绝神，从心里诅咒祂。这一事实在来世是显而易见的；因为在那里，一个人照他的内在想法和愿望行事，而不是像在世时那样照他的外在伪装行事。在来世，惩罚附属于邪恶，可以说天生就在邪恶里面。“怒气”是指邪恶（参看6358，6359节）；怒气和邪恶被归于神，而事实上，它们属于人，存在于人里面，邪恶根本不来自神（9306，10431节）；邪恶自带惩罚（1857，8214，8223，8226，9048节）。
Potts(1905-1910) 10618
10618. Long-suffering with angers. That this signifies the Divine clemency, is evident from the signification of "long-suffering with angers," when said of Jehovah, as being that He long endures the evils of man, for to be "long-suffering" denotes to endure and bear for a long time; and "angers" denote the evils with man. The reason why "angers," when said of Jehovah, denote the evils with man, is that evil becomes angry, and good never; and evil is with man and never with the Lord, for the Lord is good itself. Nevertheless anger is attributed to the Lord, because it so appears to a man when he does not obtain what he desires, and when he is punished on account of evil. As then "long-suffering with angers," when said of Jehovah, denotes long to endure the evils with man, it follows from this that thereby is signified the Divine clemency. [2] As regards anger, be it known further that evil becomes angry, and good never, for the reason that to be angry is to will evil to another, which good cannot do, for good consists in willing the good of another. All evil has within it enmity, hatred, revenge, and cruelty; in these and from these evil has its delight. Moreover, evil hates good, because good is opposed to its delights. Consequently when evil cannot injure good, which it is always in the endeavor to do, it is first indignant, and afterward is angry. Whether you say evil, or an evil man, it is the same, for evil is in man as in its subject. And as such is the nature of evil against good, such it is against the Divine, for all good is the Divine with man, because it is from the Divine. From this it is that an evil man is always angry against the Divine, although outwardly he speaks differently before men. [3] That he speaks differently is either from hypocrisy, or from the fact that he wishes the Divine to favor him in all things by granting whatsoever he desires, even to enabling him on his own account to take vengeance on all against whom he bears hatred. But as soon as he sees that this is not done, and especially if he himself is punished on account of his evil, he is then angry against God, even to denying Him and also blaspheming Him in his heart. That this is so is clearly shown in the other life, where a man acts according to his interiors, and not, as in the world, according to his exteriors; and in that life the penalty adheres to its evil, and is as it were inherent in it. (That "anger" denotes evil, see n. 6358, 6359; and that anger and evil are attributed to God, when yet they belong to man, and that nothing of evil is from God, see the places cited in n. 9306, 10431; and that evil is attended with its punishment, n. 1857, 8214, 8223, 8226, 9048.)
Elliott(1983-1999) 10618
10618. 'Long-suffering with regard to anger' means Divine leniency. This is clear from the meaning of 'long-suffering with regard to anger', when used in reference to Jehovah, as the fact that He tolerates a person's evils for a long while; for 'long-suffering' means tolerating and bearing for a long while, and 'anger' the evils that exist in a person. The reason why 'anger', when spoken of in reference to Jehovah, means a person's evils is that evil, but never good, is what erupts into anger, and evil is something that resides in man, never in the Lord; for the Lord is Goodness itself. Even so, ill is attributed to the Lord, because it seems to a person that it is attributable to Him when he himself does not obtain what he desires, or when he is punished on account of evil. Since then 'long-suffering with regard to anger', when used in reference to Jehovah, means tolerating a person's evils for a long while, it follows that Divine leniency is meant by those words.
[2] As regards anger, it should in addition be remembered that evil, and never good, is what erupts into it; for being angry consists in bearing ill will towards another, which is something that good can never do, for good consists in good will towards another. All evil holds enmity, hatred, vengeance, and cruelty within itself; in these and from these evil derives its delight. Furthermore evil hates good, because good stands in opposition to its delights. Consequently when evil is unable to do harm to good, which evil is always trying to do, it first of all feels annoyed and afterwards erupts into anger. Whether you say evil or a person who is evil, it amounts to the same thing, for the evil exists within the person, as in its subjecta. And since evil acts in that angry way against good it does so against the Divine; for all good, since it comes from the Divine, is the Divine as He exists with a person. This explains why a person who is evil is always angry with the Divine, though outwardly in the presence of others he speaks as though he is not.
[3] What makes him speak in this way is either hypocrisy or a wish for the Divine to pander to him in all things, giving him whatever he likes, even to taking revenge or wreaking vengeance on all whom he harbours hatred against. But as soon as he sees that this cannot happen, and especially if he himself is punished on account of his evil, he is angry with God, so angry that he rejects Him, and also at heart curses Him. The truth of this is plainly visible in the next life; for there a person acts in accord with his inner thoughts and desires and not, as he had done in the world, in accord with his outward pretence. And in the next life punishment is attached to and so to speak inherent within the evil that merits it. See what has been shown previously on these matters,
Anger can be identified with evil, 6358, 6359. Anger and evil are attributed to God, when in fact they exist in man, and no ill or evil at all comes from God, in the places referred to in 9306, 10431. Evil carries its punishment with it, 1857, 8214, 8223, 8226, 9048.
Latin(1748-1756) 10618
10618. `Longanimis ad iras': quod significet Divinam Clementiam, constat ex significatione `longanimis ad iras' cum de Jehovah, quod sit quod diu sustineat mala hominis, `longanimis' enim est diu sustinere et ferre, et `irae' sunt mala apud hominem; quod irae cum dicuntur de Jehovah, sint mala apud hominem, est quia malum irascitur, et nusquam bonum, et malum est apud hominem, et nusquam apud Dominum, Dominus enim est ipsum Bonum; sed usque tribuitur Domino, quia ita apparet homini cum non obtinet quod cupit, et cum propter malum punitur; quia nunc `longanimis ad iras' cum de Jehovah, est diu sustinere mala apud hominem, inde sequitur quod per illud significetur Divina Clementia. [2] Quod iram attinet, porro sciendum est quod malum irascatur, et nusquam bonum, irasci enim est velle alterius malum, hoc bonum nequit, nam bonum est velle alterius bonum; omne malum in se habet inimicitiam, odium, vindictam, et saevitiam; in his et ex his malum habet suum jucundum; et praeterea malum odit bonum, quia hoc ejus jucundis est oppositum; inde cum malum non potest laedere bonum, laedere bonum semper in conatu mali est, tunc primum indignatur, {1}postea irascitur; sive dicas malum sive hominem malum, idem est, nam malum est in homine ut in suo subjecto; et quia malum tale est contra bonum, ideo tale est contra Divinum, nam omne bonum est Divinum apud hominem, {2}quia est a Divino; inde {3} est quod homo malus semper irascatur contra {4}Divinum, tametsi aliter in externis coram hominibus {5}loquitur; {6}quod aliter {7}loquatur, est vel ex hypocrisi vel ex eo quod {8}velit ut Divinum faveat ei in omnibus, dando {9}quodcumque lubet, usque (t)ut etiam propter se vindicet seu (x)ulciscatur omnes contra quos odium habet; sed ut primum videt quod hoc non fiat, et magis si ipse propter (t)malum suum punitur, tunc irascitur contra Deum, usque ut neget illum, et quoque corde blasphemet; quod ita sit, manifestatur clare in altera vita, ibi enim homo secundum interiora sua agit, et non secundum exteriora, sicut in mundo; et ibi poena suo malo adhaeret, et quasi inhaeret. (m)Videantur quae {10} prius ostensa sunt, ut quod ira sit malum, n. 6358, 6359, quod ira et malum tribuantur {11}Deo, cum tamen sit apud hominem, et quod a {11}Deo nihil mali, in locis citatis n. 9306, 10431, et quod malum secum habeat poenam, n. 1857, 8214, 8223, 8226, (x)9048.(n) @1 i et$ @2 Before est Divinum$ @3 i quoque$ @4 Deum, inde negat Ipsum$ @5 faciet$ @6 i causa$ @7 in externis faciat$ @8 credat Deum favere sibi$ @9 i ei$ @10 i de his$ @11 Domino$