7541.“因为这一次我必打发我的一切灾殃”表就要到来的一切恶事可能会一起冲到他们身上。这从“灾殃”和“打发”的含义清楚可知：“疫症灾殃”是指邪恶，在此是指就要到来的恶事，直到他们完全被投入地狱，这就是为何经上说“一切灾殃”；“打发”是指冲到，因为灾殃或恶事不是耶和华或主打发来的，而是从邪恶本身冲出来的。事实上，在来世，邪恶自带惩罚，可以说含有惩罚在自己里面（参看696，697，1857，6559节）。正因如此，“我必打发我的一切灾殃”表示一切恶事都会冲到他们身上。
按照秩序，一个灾殃会接着另一个灾殃到来；因此，将恶人投入地狱是分阶段逐步进行的。故此处只是说它们可能会一起冲进来。教会成员因不知道死后生命的状态，故以为肉身生活结束后，人立刻要么被提入天堂，要么被投入地狱。而事实上，这一切是分阶段逐步发生的，尽管在 这个过程中会有大量不同的时间段和状态。对被提入天堂的善人来说，邪恶是分阶段逐步与他们分离的；他们在每个阶段都是照着在世上所获得的接受良善的能力而充满良善的。但对要被投入地狱的恶人来说，良善也是分阶段逐步与他们分离的；他们在每个阶段都是照着在世上所获得的接受邪恶的能力而充满邪恶。
此外，人会进入新的状态并经历变化。那些正被提入天堂的人不断被完善，无论被提之时还是被提之后直到永远。而那些正被投入地狱的人，无论被投入之时还是被投入之后，会不断经历越发严重的恶事，直到他们不敢向任何人行恶。被投入地狱之后，他们便永远留在那里。他们不可能从那里被释放出来，因为向任何人意愿良善不可能被赋予他们，只能赋予他们出于对惩罚的惧怕而不去行恶，或说拒绝伤害别人；因为作恶的欲望永远不会离开他们。
Potts(1905-1910) 7541
7541. For this time I will send all My plagues. That this signifies that it might come to pass that all the coming evils would together rush upon them, is evident from the signification of "plagues," as being evils, here evils to come, even until they were utterly cast into hell, for which reason it is said, "all the plagues"; and from the signification of "sending," as being to rush in, for plagues or evils are not sent by Jehovah or the Lord, but rush in from evil itself; for in the other life evil carries its penalty with it, and has it as it were within itself (see n. 696, 697, 1857, 6559). Hence it is that by "I will send all My plagues" is signified that all evils would rush in upon them. [2] It is according to order that one plague should follow another, and the evil be thus successively cast down into hell, and therefore it is here said that it might come to pass that they would all rush in together. As the man of the church has no knowledge about the state of the life after death, he believes that after his life in the body a man is either at once uplifted into heaven, or cast into hell; when nevertheless this takes place successively, although with much variety in respect to times and in respect to states. With the good who are to be uplifted into heaven, evils are successively separated, and the good are filled with goods according to the faculty of reception acquired in the world. And with the evil who are to be cast into hell, goods are successively separated, and the evil are successively filled with evils, according to the faculty of reception acquired in the world. [3] Moreover a man in the other life enters into new states, and undergoes changes. Those who are being uplifted into heaven, and afterward when they have been uplifted, are perfected to eternity; but those who are being cast down to hell, and afterward when they have been cast down, endure evils continually more grievous, and this until they dare not do evil to anyone. After this they remain in hell to eternity, whence they cannot be taken out, because it cannot be given them to will good to anyone, but only, from fear of the penalty, not to do evil, the desire to do it always remaining.
Elliott(1983-1999) 7541
7541. 'For this time I am sending all My plagues' means that it would be possible for the evil things yet to come to rush in on them all together. This is clear from the meaning of 'plagues' as evils, in this instance the evil things that had yet to come until they were completely cast into hell, which is why it says 'all' the plagues; and from the meaning of 'sending' as irrupting, for plagues or evil things are not sent by Jehovah or the Lord but irrupt from evil itself. For in the next life evil carries punishment with it and holds it so to speak within itself, 696, 967, 1857, 6559. This then is why 'I am sending all My plagues' means that all the evil things would rush in on them.
[2] Order requires that one plague should follow another and that for this reason the casting of the evil into hell should be done in stages. That is why the explanation here says merely that it would be possible for them to rush in all together. Since the member of the Church has no knowledge of what life is like after death he thinks that after life in the body a person is either raised instantly to heaven or cast instantly into hell. But in fact what happens to him takes place in stages, though considerably varying periods of time and states are involved in the process. In the case of the good who are to be raised to heaven evil is separated from them in successive stages, and they are filled at each stage with good according to their ability acquired in the world to receive it. But in the case of the evil who are to be cast into hell good is separated from them in successive stages, and they are filled at each stage with evil according to their ability acquired in the world to receive it. Furthermore a person in the next life goes on entering new states and undergoing changes. Those who are being raised to heaven are constantly being made more perfect, both then and afterwards for evermore. But those who are being cast into hell suffer bad experiences, both then and afterwards - experiences which become repeatedly grimmer, till they reach the point at which they do not dare to inflict harm on another. And after they have been cast into hell they remain there forever. They cannot be released from there because no desire for someone else's good can be imparted to them, only a refusal to do harm to someone, from fear of punishment; for the desire to do it will never forsake them.
Latin(1748-1756) 7541
7541. `Quia vice hac Ego mittens omnes plagas Meas': quod significet quod fieri posset ut omnia mala ventura in illos simul irruerent, constat ex significatione `plagarum' quod sint mala, hic mala ventura usque dum in infernum prorsus conjicerentur, quare dicitur `omnes plagae'; et ex significatione `mittere' quod sit irruere, plagae enim seu mala non a Jehovah seu Domino immittuntur, sed ab ipso mala irruunt; malum enim in altera vita poenam secum fert, et illam quasi in se habet, n. 696, {1}967, 1857, 6559; inde est quod per `Ego mittens omnes plagas Meas' significetur quod omnia mala {2} in illos irruerent. 2 Secundum ordinem est ut una plaga sequatur alteram, et mali sic successive in infernum dejiciantur, quare dicitur hic quod fieri posset ut simul irruerent. Homo Ecclesiae, quia nullam cognitionem de statu vitae post mortem habet, credit quod homo post vitam in corpore, ilico vel in caelum elevetur vel in infernum conjiciatur, cum tamen hoc fit successive, tametsi hoc fit cum multa varietate quoad tempora et quoad status; apud bonos {3}, qui elevandi in caelum, separatur successive malum, et illi implentur {4} bonis secundum facultatem recipiendi acquisitam in mundo; et apud malos, qui conjiciendi in infernum, separatur successive bonum, et illi implentur successive malis, secundum facultatem recipiendi acquisitam in mundo. {5} Praeterea homo in altera vita {6} intrat novos status et subit mutationes; illi qui in caelum elevantur, et postea cum elevati sunt, perficiuntur in aeternum; qui autem in infernum conjiciuntur, et postea cum conjecti sunt, sustinent mala continue graviora, et hoc usque dum non {7} audent alicui malum inferre; ac postea in inferno manent in aeternum; {8} inde eximi nequeunt, quia alicui bonum velle non illis dari potest, solum non alicui malum facere ex timore poenae, remanente semper cupidine. @1 697 I$ @2 i ventura$ @3 i enim$ @4 i successive$ @5 i Et$ @6 i continue$ @7 i amplius$ @8 i nam$