592、“耶和华说，我要把人除灭”表示人要自我毁灭。这从前面的解释清楚可知，也就是说，耶和华或主惩罚、试探人，降灾，毁灭或杀戮，诅咒。例如，耶和华杀了犹大的长子珥和次子俄南（创世记38:7，10）；耶和华击杀了埃及所有头生的（出埃及记12:12，29）。耶利米书：
我在怒气和烈怒中击杀的。（耶利米书33:5）
诗篇：
祂向他们发出猛烈的怒气和震怒、愤怒、痛苦，并一群降灾的使者。（诗篇78:49）
阿摩司书：
灾祸若临到一城，岂非耶和华所为吗？（阿摩司书3:6）
启示录：
盛满了活到永永远远之神烈怒的七个金碗。（启示录15:1，7；16:1）
所有这些品质都被归于耶和华，而事实上，它们完全与祂的本性相反。它们被归于祂，原因如前所述；这也是为了让人们先形成一个大体概念，即：主掌管和安排每一件事；然后明白，主从不降灾或作恶，更不用说杀人了；相反，正是人自招邪恶，毁灭并杀死自己。从某种意义上说，如此行的，不是人，而是煽动并引导他的恶灵。但其实也是人，因为他相信他所行的一切都是自己行的。所以此处论到耶和华说，祂要“把人除灭”；尽管事实上，要摧毁和除灭自己的，正是人。
在这个问题上，从来世那些活在痛苦和地狱中的人身上很清楚地看出是什么情况。他们不断抱怨，将进行惩罚的一切邪恶都归咎于主。所以在恶灵的世界，有些恶灵以伤害和惩罚他人为快乐；事实上，这是他们的最大快乐。那些被伤害和惩罚的人却以为这是主派来的。但他们被告知和指示，没有一丁点邪恶是从主而来的，而是他们自己招来的。因为在来世，一切事物都以这种方式处于平衡的状态：邪恶会报应作恶的人，变成进行惩罚的邪恶。因此，惩罚是不可避免的。可以说允许惩罚是为了纠正邪恶。然而，主一直在将进行惩罚的一切邪恶转变为良善；因此，从主而来的，只有良善。但迄今为止，没有人知道什么是许可；人们以为凡被许可的事都是由许可的那一位行出的，仅仅因为祂许可了。而真相完全不同；对此，蒙主的神性怜悯，容后再述。
New Century Edition
Cooper(2008,2013)
[NCE]592. The meaning of Jehovah said, "I will obliterate the human" as the fact that humanity would annihilate itself is established by what was said above [588]. That is, Jehovah (the Lord) is described as punishing, testing, doing evil, destroying or killing, and cursing. For instance, Jehovah is said to have killed Er, Judah's firstborn, and Onan, his second (Genesis 38:7, 10), and all the firstborn of Egypt (Exodus 12:12, 29). Jeremiah has an example:
... whom I have struck in my anger and in my wrath. (Jeremiah 33:5)
In David:
He sent against them the wrath of his anger, his ire, and fury, and anguish, a delegation of evil angels. (Psalms 78:49)
In Amos:
Will there be evil in the city and Jehovah did not do it? (Amos 3:6)
In John:
... seven golden bowls full of the anger of God, who lives forever and ever. (Revelation 15:1, 7; 16:1)
All of these banes are said to be from Jehovah, even though the truth is the exact opposite.
The reason they are attributed to him was given above [588-589]. A further purpose is to allow people to form first the very general idea that the Lord controls and arranges absolutely everything. Later they can learn that nothing bad comes from the Lord, least of all murder, but that we humans are the ones who bring evil on ourselves and destroy and kill ourselves. Still, it is not we who do so but evil spirits who goad us and lead us on; and yet it is we who do so after all, because we fully believe it is.
This is the reason, then, that the present verse says Jehovah would obliterate the human, when truly it is humans who destroyed and annihilated themselves.
[2] The actual situation is especially clear from those in the other life who undergo the tortures of hell. They are constantly weeping and blaming the Lord for all the negative consequences of their punishment. Those evil spirits in the realm of evil spirits who take pleasure — their greatest pleasure — in hurting and punishing others lay the blame in the same place. The ones they wound and discipline think it is the Lord who does so, but I told them and showed them that absolutely nothing bad comes from the Lord. "On the contrary," I said, "you bring the evil on yourselves.
"The way all things in this other life are arranged and balanced, evil rebounds on the evildoer and turns into the miseries of punishment. This evil cannot be helped. It is described as being tolerated — tolerated for the sake of evil's cure. But the Lord still converts all the negative consequences of punishment into good, so that nothing but goodness ever comes from him."
What this kind of toleration is no one yet realizes. People view the thing that is tolerated as having been carried out by the One who allows it, simply because he allows it. The reality, though, is quite different, as will be explained later [2447], with the Lord's divine mercy.
Potts(1905-1910) 592
592. Jehovah said, I will destroy man. That this signifies that man would extinguish himself, is evident from what has been explained before, namely, that it is predicated of Jehovah or the Lord that He punishes, that He tempts, that He does evil, that He destroys or kills, and that He curses. As for example, that He slew Er, Judah's firstborn; and Onan, another son of Judah (Gen. 38:7, 10); that Jehovah smote all the firstborn of Egypt (Exod. 12:12, 29). And so in Jeremiah:
Whom I have slain in Mine anger and in My wrath (Jer. 33:5). In David:
He cast upon them the wrath of His anger; vehement anger, and fury and straitness, a sending of evil angels (Ps. 78:49). In Amos:
Shall evil befall a city, and Jehovah hath not done it? (Amos 3:6). In John:
Seven golden vials full of the wrath of God who liveth forever and ever (Rev. 15:1, 7; 16:1).All these things are predicated of Jehovah, although entirely contrary to His nature. They are predicated of Him for the reason explained before; and also in order that men may first form the very general idea that the Lord governs and disposes all things both in general and in particular; and may afterwards learn that nothing of evil is from the Lord, much less does He kill; but that it is man who brings evil upon himself, and ruins and destroys himself-although it is not man, but evil spirits who excite and lead him; and yet it is man, because he believes that he is himself the doer. So now here it is said of Jehovah that He would "destroy man" when in fact it was man who would destroy and extinguish himself. [2] The state of the case may be very evident from those in the other life who are in torment and in hell, and who are continually lamenting and attributing all the evil of punishment to the Lord. So in the world of evil spirits there are those who make it their delight, even their greatest delight, to hurt and punish others; and those who are hurt and punished think it is from the Lord. But they are told, and it is shown them, that not the least of evil is from the Lord, but they bring it upon themselves; for such is the state and such the equilibrium of all things in the other life that evil returns upon him who does evil, and becomes the evil of punishment; and for the same reason it is inevitable. This is said to be permitted for the sake of the amendment of the evil. But still the Lord turns all the evil of punishment into good; so that there is never anything but good from the Lord. But hitherto no one has known what permission is; what is permitted is believed to be done by Him who permits, because He permits. But the fact is quite otherwise, concerning which, of the Lord's Divine mercy hereafter.
Elliott(1983-1999) 592
592. 'Jehovah said, I will wipe out man' means that man would bring about his own end. This is clear from what has been stated already, that is to say, about statements made to the effect that Jehovah or the Lord punishes, tempts, does evil, wipes out or slays, and curses; for example, the statement that Jehovah slew Er, Judah's firstborn, and Onan, Judah's second son, Gen 38:7, to; or the statement that Jehovah smote all the firstborn of Egypt, Exod 12:10, 29. Also in Jeremiah,
Those whom I smote in My anger, and in My fierce anger. Jer 33:5.
In David,
He let loose on them His fierce anger, exceeding anger, and rage, and distress, a mission of evil angels. Ps 78:49.In Amos,
Will evil befall a city, and Jehovah has not done it? Amos 3:6.
In John,
Seven golden bowls full of the anger of God who lives for ever and ever. Rev 15:1, 7; 16:1.
All of these qualities are attributed to Jehovah when in fact He is quite the reverse of them. They are attributed to Him for the reason already given, and also so that people may grasp first of all the very general idea that the Lord rules over and disposes every single thing there is. Then after that they may grasp the idea that the Lord never does evil, let alone slays anyone, but that instead it is man who brings evil upon himself, destroys, and slays himself. In one sense it is not man who does so but the evil spirits who incite him and lead him on. Yet in reality it is the man, for what else does he believe than that he himself does what he does? So then it is here said of Jehovah that He would wipe out man, though in fact it was man who would destroy himself and bring about his own end.
[2] The situation in this matter becomes particularly clear from those in the next life who are living in torment and in hell. They are constantly complaining and ascribing to the Lord all the evil that punishes. And so do evil spirits in the world of evil spirits who take delight, indeed it is their chief delight, in hurting and punishing others. And those who are being hurt and punished assume that it is sent by the Lord. They are told and shown that not a hint of evil comes from the Lord, but that they bring the evil upon themselves. For in the next life all is counterbalanced in such a way that evil recoils on the one who commits it, and becomes evil that punishes. Punishment is therefore inevitable. It is said to be permitted for the sake of correcting evil; yet all the time the Lord is converting all evil that punishes into good, with the result that nothing but good ever comes from the Lord. What permission is however nobody as yet knows. What is permitted is considered to be something done by Him who permits simply because He does permit it. But in reality the situation is altogether different, a subject which in the Lord's Divine mercy will be dealt with later on.
Latin(1748-1756) 592
592. Quod 'dixerit Jehovah, Delebo hominem' significet quod homo se exstingueret, constat ab illis quae prius dicta sunt, quod nempe praedicetur de Jehovah seu Domino quod puniat, quod tentet, quod malum faciat, quod deleat seu occidat, quod maledicat; sicut quod Jehovah occiderit Erum primogenitum Jehudae; et {x}Onanem alterum filium Jehudae, Gen. xxxviii 7, 10; quod Jehovah necaverit omnem primogenitum Aegypti, Exod. xii 12, 29; sicut apud Jeremiam, Quos percussi in ira Mea, et in excandescentia Mea, xxxiii 5:apud Davidem, Misit in eos excandescentiam irae Suae, iram vehementem, et furorem, et angustiam, immissionem angelorum malorum, Ps. lxxviii 49:
apud Amosum, Num erit malum in urbe, et Jehovah non fecit? iii 6:
apud Johannem, Septem phialae aureae plenae ira Dei viventis in saecula saeculorum, Apoc. xv 1, 7; xvi 1;
quae omnia praedicantur de Jehovah, tametsi prorsus contrarium est: quod praedicentur, causa est, de qua prius; tum etiam ut communissimam ideam primum capiant quod Dominus regat et disponat omnia et singula; at postea quod nihil mali a Domino, minus quod occidat; sed quod homo sit qui sibimet malum inferat, semetque perdat et occidat; tametsi non est homo sed sunt mali spiritus, qui eum excitant et ducunt; sed est homo, quia non aliter credit quam quod ipse. Ita nunc hic quod praedicetur de Jehovah, quod deleret hominem, cum tamen homo esset qui semet perdidit et exstinxit. [2] Quomodo se res habet, imprimis constare potest ab illis in altera vita qui in cruciatu et inferno sunt, qui continue lamentantur, et omne malum poenae tribuunt Domino; similiter spiritus mali in mundo spirituum malorum qui jucundum, immo jucundissimum suum ponunt in eo ut alios laedant et puniant; qui laeduntur et puniuntur, putant a Domino; quibus dictum et ostensum quod ne hilum mali a Domino sed quod ii sibimet ipsis malum inferant; nam talis status et tale aequilibrium omnium est in altera vita ut malum redeat ad illum qui malum facit, et fit malum poenae; et quod non possit aliter quam existere; quod vocatur permitti, ex causa emendationis mali; sed usque Dominus vertit omne malum poenae in bonum sic ut nihil usquam nisi bonum a Domino. Verum quid 'permissio,' nemo adhuc novit: quod permittitur, putatur fieri ab Ipso qui permittit, quia permittit; sed res se prorsus aliter habet, de qua, ex Divina Domini Misericordia, in sequentibus.