7791.“于是，摩西气忿忿地从法老面前出去”表神之真理的出现与那些即将受到诅咒的人猛烈断绝关系。这从“出去”和“气忿忿”的含义，以及“摩西”和“法老”的代表清楚可知：“出去”是指离开，在此是指强力中断，因为经上说“气忿忿”（在最后，就是诅咒到来之时，就会有强力的中断，因为当人们开始厌恶神的真理，也开始惧怕它，最终开始对它的出现感到恐惧时，他们就与它猛烈断绝关系）；“摩西”是指神之真理，如前面频繁所述；“法老”是指侵扰那些属于属灵教会之人的人，也如前面频繁所述，但在此是指那些即将受到诅咒的人，因为长子即将被杀表示诅咒（参看7778节）；“气忿忿”是指强烈的反感和厌恶（参看3614，5034，5798节）。不过，当这些感觉被归于神性，如它们在此被归与“摩西”所代表的神性真理时，它并非表示神性厌恶地转身离开，而是那些沉浸于邪恶的人厌恶地转身离开（参看5798节）。“气”（Wrath）论及虚假，“忿忿”（anger）论及邪恶（3614节）。
Potts(1905-1910) 7791
7791. And he went out from before Pharaoh in the wrath of anger. That this signifies the rending asunder of the presence of truth Divine from those about to be damned, is evident from the signification of "going out," as being to depart, here to be rent asunder, because it is said "in the wrath of anger;" moreover, at the last when damnation takes place, there is a rending asunder; for when they begin to hold truth Divine in aversion, and also to fear it, and finally to feel horror at its presence, they rend themselves asunder from it; from the representation of Moses, as being truth Divine (of which frequently above); from the representation of Pharaoh, as being those who had infested those who are of the spiritual church (of which also frequently above), but in the present case those who are about to be damned, for damnation is signified by the firstborn being given up to death (see n. 7778); and from the signification of "the wrath of anger," as being repugnance and aversion (see n. 3614, 5034, 5798), and when attributed to the Divine, as here to the Divine truth which is represented by Moses, it is not meant that the Divine turns itself away, but that they who are in evil turn themselves away (see n. 5798). "Wrath" is predicated of falsity, and "anger" of evil (n. 3614).
Elliott(1983-1999) 7791
7791. 'And he went out from Pharaoh in wrath and anger' means a violent breaking off of the presence of God's truth from those who are to be damned. This is clear from the meaning of 'going out' as departing, at this point a violent breaking off since the words 'in wrath and anger' are used (in the end also, once damnation is reached, a violent breaking off takes place, for when people begin to feel a loathing of God's truth, also to fear it, and at length to feel horror at its presence, they break away from it violently); from the representation of 'Moses' as God's truth, dealt with often; from the representation of 'Pharaoh' as the ones who molested those who belonged to the spiritual Church, also dealt with often, but at this point those who are to be damned, damnation being meant by the declaration that the firstborn were going to be killed, 7778; and from the meaning of 'wrath and anger' as antagonism and loathing or aversion, dealt with in 3614, 5034, 5798. But when those feelings are attributed to the Divine, as they are here to Divine Truth, represented by 'Moses', it does not mean that the Divine turns away in aversion but that those immersed in evil do so, 5798. 'Wrath' is used in reference to falsity and 'anger' to evil, 3614.
Latin(1748-1756) 7791
7791. `Et exivit a cum Pharaone in excandescentia irae': quod significet praesentiae veri Divini divulsionem a damnandis, constat ex significatione `exire' quod sit discedere, hic divelli, quia dicitur `in excandescentia irae'; (m)ultimo etiam, quando damnatio, est divulsio, nam cum verum Divinum incipiunt aversari, tum timere, et tandem horrere ad praesentiam ejus, tunc divellunt se ab illo;(n) ex repraesentatione `Moschis' quod sit verum Divinum, de qua saepius; ex repraesentatione `Pharaonis' quod sint qui infestarunt illos qui ab Ecclesia spirituali, de qua etiam {1}saepius, hic autem qui damnandi, damnatio enim significatur per quod `primogeniti morti dandi {2}essent,' n. 7778; et ex significatione `excandescentiae irae' quod sit {3}repugnantia et aversio, de qua n. 3614, 5034, 5798, et cum tribuitur Divino, ut hic Divino Vero, quod per `Moschen' repraesentatur, non intelligitur quod Divinum avertat Se, sed quod illi qui in malo, n. 5798; `excandescentia' praedicatur de falso et `ira' de malo, n. 3614. @1 saepe$ @2 sint$ @3 zelus, nam vero Divino non est aliquid irae, sed est zelus, qui in externa forma apparet sicut ira; in proprio sensu per excandescentiam irae significatur repugnantia et aversio, ut n. 3614, 5034, 5798, et cum tribuitur Divino, non intelligitur repugnantia et aversio a Divino, sed ab illis$