5798.“不要向仆人发烈怒”表免得他转身离开。这从“烈怒”的含义清楚可知，“烈怒”是指一种转身离开或厌恶（参看5034节），因为向别人发怒的人会转身离开。在这种状态下，他不像别人那样思考；相反，他的思维是与别人的相反。“烈怒”是指一种转身离开，这从圣言中的许多经文，尤其从将表示转身离开的烈怒和忿怒归于耶和华或主的经文明显看出来。不是耶和华或主会转身离开，而是人会转身离开；当人转身离开时，在他看来，似乎是主转身离开，因为他没有蒙垂听。圣言照着表象而如此说话。此外，“烈怒”因是一种转身离开，故就那些转身离开的人而言，也是对良善与真理的一种敌意或攻击。然而，就那些没有转身离开的人而言，“烈怒”不是敌意或攻击，而是强烈的反感，因为它是对邪恶与虚假的一种厌恶。
“烈怒（anger，经上或译为怒气）”表示敌意或攻击，这一点在前面（3614节）已经说明。它还表示一种转身离开，也表示当人们对良善与真理产生敌意，或进行攻击时的惩罚，这从以下经文明显看出来；以赛亚书：
祸哉！那些设立不义之律例的。他们只得屈身在被掳的人以下，仆倒在被杀的人以下。因为耶和华的怒气还未转消。祸哉！亚述，我怒气的棍！我要打发他攻击亵渎的民族，吩咐他对付我所恼怒的人民。他却不这样思想，他心也不这样打算。（以赛亚书10:1，4-7）
“怒气”（anger）和“恼怒”（wrath）表示一种转身离开，和人这一方的敌意或反对；在这种情况下，随之而来的惩罚和不垂听看似怒气。由于这些存在于人这一方，所以经上说：“祸哉！那些设立不义之律例的。他却不这样思想，他心也不这样打算”。
同一先知书：
耶和华并祂恼恨的兵器，要来毁灭这全地。看哪！耶和华的日子临到，必有残忍、忿恨、烈怒，使这地荒凉，从其中除灭罪人。我万军之耶和华在忿恨中发烈怒的日子，必使天震动，使地摇撼，离其本位。（以赛亚书13:5，9，13）
“天”和“地”在此表示教会，它转身离开了真理与良善。由于它如此行，所以经上说描述了由于耶和华的“忿恨、烈怒”而使它荒凉并毁灭它；而实际情况完全相反。也就是说，是陷入邪恶的人充满忿恨和烈怒，使自己与良善并真理对立。因邪恶而来的惩罚被归于耶和华，这是由于表象。在圣言的其它各个地方，教会的末期和它的毁灭被称为“耶和华发烈怒的日子”。
又：
耶和华折断了恶人的杖、统治者的权杖。祂必在忿怒中连连攻击众民，在怒气中辖制列族。（以赛亚书14:5，6）
此处的意思也差不多。这就像一个受法律惩罚的罪犯；他将惩罚的罪恶归于国王或法官，而不是归于自己。又：
雅各和以色列，因为他们不肯遵行祂的道，也不听从祂的律法；所以，祂将猛烈的怒气和争战的勇力，倾倒在他身上。（以赛亚书42:24，25）
耶利米书：
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。恐怕我的忿怒因你们的恶行发作，如火着起，甚至无人能熄灭。（耶利米书21:5，12）
在这段经文中，“怒气”、“忿怒”和“大恼恨”无非是由于转身离开良善与真理，并对它们产生敌意或进行攻击所导致的惩罚的邪恶。
按照神性律法，一切邪恶都自带惩罚；说来奇妙，在来世，邪恶和惩罚交织在一起，不可分割。因为一旦一个地狱灵做了异常邪恶的事，实施惩罚的灵人就会出现并惩罚他，无需其他人来提醒。惩罚的邪恶是由于转身离开导致的，这是显而易见的，因为经上说“因你们的恶行”。诗篇：
祂使猛烈的怒气和忿怒、恼恨、苦难和一群降灾的使者，临到他们。祂为自己的怒气修平了路，使他们的灵魂没有逃脱死亡。（诗篇78:49，50；也可参看以赛亚书30:27，30；34:2；54:8；57:17；63:3，6；66:15；耶利米书4:8；7:20；15:14；33:5；以西结书5:13，15；申命记9:19，20；29:20，22，23；启示录14:9，10；15:7）
在这些经文中，“猛烈”、“怒气”、“忿怒”和“恼恨”也表示一种转身离开，敌意或攻击，以及随之而来的惩罚。
由于转身离开和敌意或攻击所导致的惩罚之所以被归于耶和华或主，被称为祂的“怒气”、“忿怒”和“恼恨”，是因为源于雅各的种族必须唯独被持守于教会的外在代表。若不通过害怕和恐惧耶和华，并且相信祂出于怒气和忿怒会恶待他们，他们就无法被持守于这些代表。只关心外在事物，毫不关心内在事物的人无法以任何其它方式被引导去执行外在的仪式，因为没有任何约束他们的内在事物或义务感。教会里的简单人也是这样。他们基于表象唯一能理解的观念是：当有人作恶时，神会发怒。然而，凡停下来反思的人都能看出，耶和华或主根本没有一丝怒气，更没有任何烈怒；因为祂是怜悯本身和良善本身，无限远离想要灾祸临到任何人身上。拥有对邻之仁的人也不会向任何人行恶。连天上的所有天使都这样，何况主自己呢？
但在来世，情况是这样：由于那里的新来者，主不断重整天堂及其社群的秩序，赋予他们幸福和快乐。不过，当这幸福和快乐流入处于对立面的社群（因为在来世，天堂的所有社群都有与它们对立的地狱社群，由此而有平衡），并且这些社群感觉到由于天堂的出现而带来的一种变化时，他们就会充满怒气和烈怒，并冲进罪恶，同时给自己招来惩罚他们的罪恶。此外，当恶灵或魔鬼靠近天堂之光时，他们就开始遭受痛苦和折磨（参看4225，4226节）。他们将这一切归因于天堂，进而归因于主；而事实上，是他们自己给自己带来折磨；因为当邪恶接近良善时，它就会遭受折磨。由此明显可知，除了良善外，没有什么东西来自主，或说主只是良善的源头；一切邪恶皆源于那些转身离开，站在对立面，并进行攻击的人自己。这个奥秘能使人明白真相是什么。
Potts(1905-1910) 5798
5798. And let not thine anger be kindled against thy servant. That this signifies lest he turn away, is evident from the signification of "anger," as being a turning away (see n. 5034), because one who is angry with another turns away, for in that state he does not think like him, but against him. That "anger" is a turning away is plain from many passages in the Word, especially from those where anger and wrath are ascribed to Jehovah or the Lord, by which is signified a turning away-not that Jehovah or the Lord ever turns away, but that man does so; and when he turns away it seems to him as if the Lord did so, for he is not heard. The Word so speaks in accordance with the appearance. And because "anger" is a turning away, it is also an assault on good and truth on the part of those who have turned away; while on the part of those who have not turned away, there is no assault, but repugnance on account of aversion to what is evil and false. [2] That "anger" is an assault has been shown above (n. 3614); that it is also a turning away, and likewise the penalty when truth and good are assailed, is plain from the following passages. In Isaiah:
Woe to them that decree decrees of iniquity. They shall fall under the bound, and under the slain. For all this His anger is not turned away. Woe to Asshur, the rod of Mine anger. I will send him against a hypocritical nation, and against the people of wrath will I give him a charge. He thinketh not right, and his heart doth not meditate right (Isa. 10:1, 4-7);
"anger" and "wrath" denote a turning away and opposition on man's part, and the attendant punishing and not hearing appear like anger; and as it is on man's part, it is said, "Woe to them that decree decrees of iniquity. He thinketh not right, and his heart doth not meditate right." [3] In the same:
Jehovah, with the vessels of His anger, [comes] to destroy the whole land. Behold, the day of Jehovah cometh, cruel, with indignation, wrath and anger, to make the earth a waste, that He may destroy the sinners thereof out of it. I will shake the heaven, and the earth shall be shaken out of her place in the indignation of Jehovah Zebaoth, and in the day of the wrath of His anger (Isa. 13:5, 9, 13);
the "heaven" and the "earth" here denote the church, which having turned away from truth and good, its vastation and destruction are described by the "indignation, anger, and wrath" of Jehovah; when in fact it is quite the contrary, namely, that the man who is in evil is indignant, angry, and wroth, and sets himself in opposition to good and truth. The penalty which is from the evil is attributed to Jehovah on account of the appearance. Elsewhere occasionally in the Word the last time of the church and its destruction are called the "day of the anger of Jehovah." [4] Again:
Jehovah hath broken the staff of the wicked, the rod of the rulers. Thou wilt smite the peoples in fury, with an incurable stroke, ruling the nations with anger (Isa. 14:5, 6);
where the meaning is similar. This is as with a culprit who is punished by the law, and who ascribes the evil of the penalty to the king or judge; not to himself. Again:
Jacob and Israel because they would not walk in the ways of Jehovah, neither heard they His law; He poured upon him the wrath of anger, and the violence of war (Isa. 42:24, 25). In Jeremiah:
I will fight against you in an outstretched hand and a strong arm, and in anger, and in wrath, and in great heat. Lest my fury go forth like fire, and burn and be not quenched, because of the wickedness of your works (Jer. 21:5, 12);
in this passage "fury," "anger," and "great heat" are nothing else than the evils of penalty because of the turning away from what is good and true, and an assault thereon. [5] By Divine law all evil is attended with the penalty, and wonderful to say, in the other life the evil and the penalty cleave together; for as soon as an infernal spirit does evil more than usual, punishing spirits are at hand, and punish him, and this without advertence. That evil of penalty because of turning away is meant, is plain, for it is said, "because of the wickedness of your works." In David:
He sent upon them the wrath of His anger, indignation and fury, and distress, and an inroad of evil angels. He leveled a path for His anger, He spared not their soul from death (Ps. 78:49, 50). See also Isa. 30:27, 30; 34:2; 54:8; 57:17; 63:3, 6; 66:15; Jer. 4:8; 7:20; 15:14; 33:5; Ezek. 5:13, 15; Deut. 9:19, 20; 29:20, 22, 23; Rev. 14:9, 10; 15:7. [6] "Wrath," "anger," "indignation," "fury," in these passages also denote a turning away, assault, and consequent penalty. That the penalty for turning away and assault is ascribed to Jehovah or the Lord, and is called "anger," "wrath," and "fury in Him," is because the race sprung from Jacob had to be kept in the representatives of a church, which are merely external; and they could not have been kept in them except through fear and dread of Jehovah, and unless they had believed that He would do them evil from anger and wrath. They who are in externals without an internal cannot otherwise be brought to do external things; for there is nothing interior that binds them. Moreover the simple within the church, from the appearance apprehend no otherwise than that God is angry when anyone does evil. Yet everyone who reflects can see that there is nothing of anger, still less of fury, with Jehovah or the Lord; for He is mercy itself and good itself, and is infinitely above willing evil to anyone. Nor does the man who is in charity toward the neighbor do evil to anyone. All the angels in heaven are such; and how much more the Lord Himself! [7] But in the other life the case is this. When the Lord reduces heaven and its societies into order, which is continually being done on account of new comers, and gives them bliss and happiness, and when this flows into the societies which are in the opposite (for in the other life all the societies of heaven have opposed to them societies in hell, whence there is equilibrium), and these feel a change owing to the presence of heaven, they are then angry and wrathful, and burst forth into evil, and at the same time rush into the evil of the penalty. Moreover when evil spirits or genii approach the light of heaven, they begin to be in anguish and torment (see n. 4225, 4226), which they attribute to heaven, and consequently to the Lord; when in fact it is they themselves that bring the torment upon themselves; for evil is tortured when it comes near to good. Hence it is evident that nothing but good is from the Lord, and that all evil is from those who turn away, who are in the opposite, and who attack. From this arcanum it is evident how the matter stands.
Elliott(1983-1999) 5798
5798. 'And do not let your anger burn against your servant' means lest he turn away. This is clear from the meaning of 'anger' as a turning away or aversion, dealt with in 5034; for one who is angry turns away. He does not think as the other person does; rather, in the state he is in, his thought is contrary to the other's. This meaning of 'anger' as a turning away is evident from many places in the Word, especially from those where anger or wrath, meaning a turning away, is attributed to Jehovah or the Lord. Not that Jehovah or the Lord ever turns away but that man does so; and when man turns away it appears to him as if the Lord does so since he is not heard. The Word speaks in keeping with the appearance. In addition, since 'anger' is a turning away, it is also a hostility towards what is good and true on the part of those who have turned away. On the part however of those who have not turned away 'anger' is not hostility but repugnance, because it is an aversion to what is evil and false.
[2] As regards 'anger' meaning hostility, this has been shown in 3614. It also means a turning away, and punishment too, when people are hostile towards what is good and true, as is evident from the following places: In Isaiah,
Woe to those decreeing decrees of iniquity. They will fall beneath the bound and beneath the slain; but in all this His anger will not be turned back. Woe to Asshur, the rod of My anger. Against a hypocritical nation I will send him, and against the people of [My] wrath I will command him. He does not think what is right and his heart does not consider what is right. Isa 10:1, 4-7.
'Anger' and 'wrath' stand for a turning away and hostility on man's side, a condition in which punishment and not being heard seem to him like anger. And as these exist on man's side, the words 'woe to those decreeing decrees of iniquity', 'he does not think what is right and his heart does not consider what is right' are used.
[3] In the same prophet,
Jehovah together with the vessels of His anger [comes] to destroy the whole land. Behold, the day of Jehovaha comes - cruel, with indignation, wrath, and anger - to make the earth a ruin, so that He may destroy its sinners from it. I will make heaven quake, and the earth will quake out of its place, at the wrath of Jehovah
Zebaoth and in the day of His fierce anger. Isa 13:5, 9, 13.
'Heaven' and 'the earth' here stand for the Church, which had turned away from truth and goodness. Because it had done this a description of the laying waste and destruction of it owing to the indignation, anger, and wrath of Jehovah appears here, though the truth of the matter is the complete opposite. That is to say, the person ruled by evil is the one who is filled with indignation, anger, and wrath, in addition to which he sets himself against what is good and true. The attribution to Jehovah of punishment which comes as a result of evil is due to the appearance. Various places elsewhere in the Word call the final period of the Church and its destruction 'the day of Jehovah's anger'.
[4] In the same prophet,
Jehovah has broken the rod of the wicked, the stick of those who have dominion. He will strike the peoples in a rage, with an incurable stroke, He who with anger rules the nations. Isa 14:5, 6.
Much the same applies here. It is like a criminal punished by the law; he attributes the evil of a punishment to the king or judge, not to himself. In the same prophet,
Jacob and Israel, because these were unwilling to walk in Jehovah's ways and did not hear His law, He poured out upon him the wrath of His anger, and the violence of battle. Isa 42:24, 25.
In Jeremiah,
I Myself will fight against you with outstretched hand and strong arm, and in anger, and in wrath, and in great indignation. Lest My fury go forth like fire, and burn and fail to be quenched because of the wickedness of your works.
Here 'fury', 'anger', and 'great indignation' are nothing other than the evils of a punishment because of a turning away from and a hostility towards what is good and true.
[5] It is in origin a Divine law that all evil carries punishment with it; and surprising though it may be, in, the next life evil and punishment are inseparable. For as soon as a hellish spirit does anything exceptionally bad other spirits, ones who administer punishments, become present and punish him without their having been alerted bay anyone else. The fact that the evil of a punishment is caused by turning away is self-evident, for the expression 'because of the wickedness of your works' is used. In David,
He let loose on them the wrath of His anger, indignation, and rage, and distress, and a mission of evil angels He opened a way for His anger, He did not spare their soul from death. Ps 78:49, 50.
See also Isa 30:27, 30; 74:2; 47:3, 6; 54:8; 57:17; 63:6; 66:15; Jer 4:8; 7:20; 15:14; 33:5; Ezek 5:13, 17; Deut 9:11-19; 29:20-24; Rev 14:9, 10; 15:7.In these places too 'wrath', 'anger', 'indignation', and 'rage' stand for a turning away, hostility, and consequent punishment.
[6] The reason why punishment due to a turning away and hostility is attributed to Jehovah or the Lord and is called anger, wrath, and rage residing with Him is that the nation descended from Jacob had to be confined solely to the external representatives of the Church. They could not be confined to these except through fear and dread of Jehovah and unless they had believed that in His anger and wrath He would do evil to them. People who are concerned solely with external things and nothing internal cannot be led in any other way to perform external observances, since no sense of obligation is present with them interiorly. This is also the situation with simple persons in the Church. The only idea they can grasp, based on the appearance, is that God is angry when someone does what is evil. Yet anyone may see, if he stops to reflect, that no anger at all, still less any rage, resides with Jehovah or the Lord, since He is mercy itself, is goodness itself, and is infinitely beyond wishing evil on anyone. Neither does a person possessing charity towards the neighbour do evil to anyone; and as this is true of every angel, how much more must it be true of the Lord Himself? But the situation in the next life is as follows: Because of the newcomers there the Lord is constantly reordering heaven and its communities, imparting bliss and happiness to them.
[7] But when that bliss and happiness passes into the communities opposite (for in the next life all the communities of heaven have communities opposite them in hell, which is what provides equilibrium) and those communities feel a change taking place from heaven's presence, they are filled with anger and wrath. They rush into doing evil and at the same time bring on themselves the evils of their punishment. Furthermore, when evil spirits or genii come near the light of heaven they start to experience pain and torment, 4225, 4226. This they attribute to heaven, and consequently to the Lord; but in actual fact they bring the torment on themselves since evil suffers torment whenever it comes near good. From all this it is evident that the Lord is the source of nothing but good and that all evil originates in those people themselves who turn away, stand in opposition, and attack. This arcanum enables one to see what the situation really is.
Latin(1748-1756) 5798
5798. `Et {1}non accendatur ira tua in servum tuum': quod significet ne avertat se, constat a significatione `irae' quod sit aversio, de qua n. 5034, qui enim irascitur, is se avertit, nam non cogitat sicut alter sed in illo statu contra illum; quod `ira' sit aversio, patet {2} a pluribus locis in Verbo, imprimis ab illis ubi tribuitur Jehovae seu Domino ira et excandescentia, per quam significatur aversio; non quod Jehovah seu Dominus se usquam avertat sed quod homo, et cum (t)homo se avertit, apparet ei sicut Dominus, nam non auditur; secundum apparentiam (t)ita loquitur Verbum. Et quia `ira' est aversio, est etiam oppugnantia contra bonum et verum a parte illorum qui se averterunt; a parte autem illorum qui se non averterunt, non est oppugnantia sed repugnantia quia aversatio mali et falsi: quod `ira' sit oppugnantia, n. 3614 ostensum est; [2] quod etiam sit aversio, {3}et quoque poena cum oppugnant bonum et verum, patet ab his locis: apud Esaiam, Vae statuentibus statuta iniquitatis, . . . infra vinctum et infra occisos cadent; in omni tamen hoc non revertetur ira Ipsius. . . . Vae Asshuri, virga irae meae, . . . contra gentem hypocriticam mittam illum, et contra populum excandescentiae mandabo illum; . . . ille non rectum cogitat, et cor ejus non rectum meditatur, x [1,] 4-7;`ira et excandescentia' pro aversione et oppugnantia a parte hominis, punitio tunc et non auditio apparet sicut ira; et quia a parte hominis, dicitur `vae statuentibus statuta iniquitatis; ille non rectum cogitat, et cor ejus non rectum meditatur': [3] apud eundem, Jehovah cum vasis irae Suae ad perdendum omnem terram; . . . ecce {4}dies Jehovae venit crudelis, indignatione, excandescentia et ira, ad ponendum terram in vastitatem, ut peccatores ejus perdat ex ea. . . . Commovebo caelum, et commovebitur terra e loco suo, in indignatione Jehovae Zebaoth, et in die excandescentiae irae {5}Ipsius, xiii 5, 9, 13;
`caelum et terra' ibi pro Ecclesia quae quia averterat se a vero et bono, describitur vastatio et exitium ejus per `indignationem, iram et excandescentiam Jehovae', cum tamen est prorsus contrarium, nempe quod homo qui in malo, indignetur, irascatur, et excandescat, tum opponat se contra bonum et verum, poena quae ex malo {6}, tribuitur Jehovae propter apparentiam; alibi {7}passim in Verbo ultimum tempus Ecclesiae {8}et ejus exitium vocatur `dies irae Jehovae': [4] apud eundem, Fregit Jehovah baculum impiorum, virgam dominantium, percuties populos {9}in furore, plaga non curabili, dominans cum ira gentibus, xiv 5, 6;
similiter {10}hic, se habet hoc sicut facinorosus qui ex lege punitur, quod tribuat regi seu judici, non sibi, malum poenae: apud eundem, Jacob et Israel, quia non voluerunt in viis Jehovae ambulare, nec audiverunt legem Ipsius, effudit super illum {11}excandescentiam irae, et violentiam belli, xlii 24, 25:
apud Jeremiam, Pugnabo Ego contra vos in manu extensa, et brachio forti, et in ira, et in excandescentia, et in fervore magno. . . . Ne exeat sicut ignis furor Meus, et ardeat et non exstinguatur, propter malitiam operum vestrorum, xxi 5, 12;
[5] hic `furor, ira, fervor magnus' non aliud sunt quam mala poenae propter aversionem et oppugnantiam contra bonum et verum. Ex lege Divina omne malum secum habet poenam, et quod mirum, in altera vita malum et poena cohaerent; ut primum enim infernalis spiritus malum supra solitum facit, adsunt spiritus punitores et puniunt, et hoc absque advertentia {12}; (m)quod sit malum poenae propter aversionem, patet, nam dicitur `propter malitiam operum vestrorum:(n) apud Davidem, Misit in eos excandescentiam irae Suae, indignationem, et furorem, et angustiam, et immissionem angelorum malorum. Direxit viam irae Suae, non prohibebat a morte animam eorum, Ps. (x)lxxviii 49, 50;
videantur etiam Esai. xxx 27, 30, xxxiv 2, (x)xlvii 3, 6, liv 8, lvii 17, lxiii 6, lxvi 15, Jer. iv 8, vii 20, xv 14, xxxiii 5, Ezech. v 13, 17, Deut. ix (x)11-19, xxix 19, 20, 22, 23, [A.V. 20-24], Apoc. xiv 9, 10, xv 7; [6] `{13}excandescentia, ira, indignatio, furor' etiam (t)his in locis pro aversione, oppugnantia et inde poena; quod poena aversionis et oppugnantiae tribuatur Jehovae seu Domino, et dicatur ira, excandescentia et furor apud Ipsum, est quia gens ex Jacobo tenenda erat in repraesentativis Ecclesiae solum externis, in quibus teneri non potuit nisi {14} per timorem et terrorem pro Jehovah, et {15}nisi credidisset quod ex ira et excandescentia (t)illis malum faceret; qui in externis sunt absque interno, nusquam aliter ad externa facienda possunt adduci, nihil enim interius est quod obligat; etiam simplices intra Ecclesiam {16}nec aliter ex apparentia capiunt quam quod Deus irascatur cum {17}aliquis malum facit. At usque quisque videre potest qui reflectit, quod nihil irae, minus furoris sit apud Jehovam seu Dominum; est enim ipsa misericordia, et est ipsum bonum, et infinite supra velle alicui malum; homo qui in charitate erga proximum {18}est, nec is alicui malum facit; omnes angeli in caelo sunt tales, quid non Ipse Dominus. [7] Sed ita se res in altera vita habet: cum Dominus redigit in ordinem caelum et societates ibi, quod fit continue ob novos advenas, et dat illis beatum et felix, cum hoc influit in societates quae in opposito sunt (in altera enim vita omnes societates caeli habent sibi oppositas societates in inferno, inde aequilibrium), et {19}hae sentiunt mutationem ex praesentia caeli, tunc irascuntur et excandescunt, et erumpunt in malum et simul tunc incurrunt in malum poenae; (m)praeterea {20}etiam cum mali spiritus aut genii approximant ad lucem caeli, incipiunt angi et cruciari, n. 4225, 4226; hoc tribuunt caelo, consequenter Domino, cum tamen illi ipsi sunt qui sibi inducunt cruciatum, malum enim {21} torquetur cum accedit ad bonum;(n) inde constare potest quod a Domino non nisi quam bonum et quod omne malum sit ab ipsis illis, qui se avertunt, in opposito sunt, atque oppugnant. Ex hoc arcano patet quomodo se res habet. @1 see p. 305, ftnote 2$ @2 i etiam$ @3 tum quod sit$ @4 Jehovah A I$ @5 ejus$ @6 i est$ @7 etiam$ @8 ob exitium ejus$ @9 cum$ @10 hoc A, hac I$ @11 Sch has excandescentiam (et) iram suam. A copied this omitting (et), later altering to irae suae$ @12 i ab aliquo$ @13 excandescentia irae$ @14 i quam$ @15 ex fide quod irasciret et excandesceret et malum illis$ @16 non$ @17 quis$ @18 est quoque talis$ @19 illae$ @20 in altera vita ita quoque se res habet$ @21 i ita$