1080、“就告诉他外边的两个兄弟”表示他嘲笑。这从前面的阐述可推知，因为那些没有仁爱的人总是蔑视他人，也就是不断嘲笑他们，一有机会就抖露别人的错误。他们之所以不公开行动，仅仅因为外在约束，如害怕法律，害怕丧失生命，以及地位、财富和这些所带来的名声。这就是为何他们内心如此蔑视他人，但表面却假装友好。他们以这种方式获得两种气场，在来世，这两种气场能明显被感知到：第一种是内在的，充满仇恨；第二种是外在的，纯粹是表面的良善。这些气场完全不和谐，故不可避免地发生冲突。这也是为何当外在气场从他们那里被夺走，以致他们无法掩饰时，他们就会冲进一切难以启齿的恶行。当外在气场没有被夺走时，仇恨就潜藏在他们所说的每一句话里面，并且可以被感知到。他们的惩罚和折磨由此而来。
New Century Edition
Cooper(2008,2013)
[NCE]1080. The fact that he pointed it out to his two brothers means that they sneered at [others' errors and perversions] now follows logically, since people devoid of charity always feel contempt for others. In other words, they always mock others and broadcast the faults of others whenever they find an opportunity. If they do so discreetly, it is only superficial restraints that impede them — fear of the law, fear for their life, and fear of losing rank, money, and the prestige that accompanies such things. As a result, they nourish these impulses deep down while putting on an outward show of friendship.
In doing so, they acquire two auras, which are clearly perceived in the other world. One — the inner one — is full of hatred; the other — the outer one — mimics goodness. Because these auras are at complete odds with one another, they cannot help clashing, and the consequence is that when such people are stripped of their external aura and can no longer pretend, they hurl themselves into every unspeakable wickedness. When the external aura is not removed, hatred lurks in every word they utter, and is perceived, and this leads to punishment and agony for them.
Potts(1905-1910) 1080
1080. And told his two brethren without. That this signifies that he derided, follows as a consequence from what has been said. For with those who are in no charity, there is continual contempt for others, or continual derision, and on every occasion a publishing of their errors. That they do not act openly, is solely owing to the restraining influence of external bonds, namely, fear of the law, of loss of life, of honor, of gain, and of reputation, on their account; and this is why they inwardly cherish such things, while outwardly they pretend friendship. In this way they acquire two spheres, which are plainly perceived in the other life: the one, interior, full of hatreds; the other, exterior, simulative of what is good. These spheres, being as they are utterly discordant, cannot but be in conflict with each other; and therefore when the exterior sphere is taken away from them, so that they cannot dissemble, they rush into all wickedness; and when it is not taken away, hatred lurks in every word they utter; and this is perceived. From this come their punishments and torments.
Elliott(1983-1999) 1080
1080. 'He pointed it out to his two brothers' means that he mocked. This now follows from what is said above, for with people who have no charity there is unending contempt of others, that is, unending mockery of them. And as often as the occasion allows, errors are exposed. They are prevented from doing this openly solely by external restraints - by fear of the law, fear for their life, fear of losing their position, wealth, and reputation on account of these. Consequently they harbour such contempt inwardly, but outwardly produce a semblance of friendship to others. As a result of this they acquire two spheres, which are perceived clearly in the next life. The first, which is interior, is full of hatred; the second, which is exterior, is a mere semblance of good. And because these spheres are in complete disagreement, they inevitably conflict. This also is why when the exterior sphere is taken away from them so that they are not able to dissemble they rush into everything unspeakable. And when it is not taken away, the hatred, which is perceived, lurks in every word they speak. From this arise their punishments and torments.
Latin(1748-1756) 1080
1080. Quod 'indicavit duobus fratribus suis' significet quod irriserit, inde nunc sequitur; nam apud eos qui in nulla charitate sunt, est continuus contemptus aliorum seu continua irrisio aliorum, et quoties datur occasio est propalatio errorum; quod non aperte faciant, sunt modo vincula externa quae inhibent, nempe timor legis, timor vitae, jacturae honoris, lucri, et famae propter ea, inde est quod intus foveant talia, extus vero amicitias simulent; inde comparant sibi binas sphaeras, quae manifeste in altera vita percipiuntur; unam, quae est interior, plenam odiis; alteram, quae est exterior, simulativam boni; quae sphaerae quia prorsus discordant, non possunt aliter ac inter se pugnare; quare etiam quando iis aufertur sphaera exterior ut non possint simulate agere, tunc ruunt in omne nefas; cum non aufertur, tunc in unaquavis eorum voce latet odium, quod percipitur; inde eorum punitiones et cruciatus.