8192.“神的使者启程”表神性真理的重新有序安排。这从“启程”和“神的使者”的含义清楚可知。“启程”是指重新有序安排。“启程”之所以表示重新有序安排，是因为云柱（即一个天使组合）之前在以色列人前头行，现在绕到埃及人的营和以色列营之间，由此给埃及人带来黑暗，给以色列人带来光明；由于主通过神的使者启程，或绕行到两营之间的柱子按秩序安排这些事，所以“启程”在此表示重新有序安排。“神的使者”是指神真理，神性真理就是“神”的意思；因为在圣言中，凡论述真理的地方，都用“神”这个名；但是，凡论述良善的地方，都用“耶和华”这个名（2586，2769，2807，2822，3921，4402，7010，7268，7873节）。
至于使者（或天使），要知道，在圣言中，“使者或天使”是指主（1925，3039，4085节）；因此，主自己被称为“使者或天使”（6280，6831节）。正因如此，“使者或天使”表示神性真理，因为从主发出的神性真理构成天堂，因而也构成组成天堂的天使；事实上，他们照着领受来自主的神性真理的程度而成为天使。这一点从以下事实也可以看出来：天使完全不愿意，甚至厌恶将任何真理或良善归于自己，因为这真理或良善属于与他们同在的主。这也是为何说主是天堂全部中的全部，在天堂里的人在主里面；在圣言中，凭从主所领受的神性真理，天使被称为“神”（4295，7268节），因此在原文，“神”用的是复数形式。
要进一步知道，在圣言中，经上虽用单数形式的“使者或天使”，但事实上所表示的是众多。此处就是这样，在这里，经上说“神的使者”，意思是行在以色列人前头的柱子是由众多天使构成的。此外，圣言也以名提及天使，如“米迦勒”、“拉斐尔”和其它名字。不知道圣言内义的人以为“米迦勒”或“拉斐尔”是指在与他同在的天使当中为首的一位特别天使；但在圣言中，这些名字无一表示某一位特别的天使，而是表示天使的职能或功能本身，因而也表示在这功能方面的主之神性。
Potts(1905-1910) 8192
8192. And the angel of God set out. That this signifies a setting in order by Divine truth, is evident from the signification of "setting out," as being a setting in order. That "to set out" denotes a setting in order is because the pillar of cloud-which was an angelic choir-that had previously advanced before the sons of Israel, now betook itself between the camp of the Egyptians and the camp of Israel, and thus brought darkness upon the Egyptians, and gave light to the sons of Israel; and because these things were thus set in order by the Lord, by means of the setting out of the angel of God, or the pillar, and by means of its interposition, therefore by "to set out" is here signified a setting in order. From the signification of "the angel of God," as being Divine truth, in like manner "God;" for in the Word, where truth is treated of, the term "God" is used, but where good is treated of, the term "Jehovah" (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873). [2] As regards the angels, be it known that by "angels" in the Word is meant the Lord (n. 1925, 3039, 4085); and therefore the Lord Himself is called an "angel" (n. 6280, 6831). Hence "angels" signify Divine truth, for the Divine truth proceeding from the Lord makes heaven, consequently also the angels who constitute heaven; for insofar as they receive the Divine truth which is from the Lord, so far they are angels. This can also be seen from the fact that the angels are quite unwilling, and are even averse, to have anything of truth and good attributed to them, because it is of the Lord with them. Hence also it is said that the Lord is the all in all of heaven, and that they who are in heaven are in the Lord; and moreover by virtue of the Divine truth which they receive from the Lord, the angels are called in the Word "gods" (n. 4295, 7268), and therefore "God" in the original tongue is in the plural number. [3] Be it known further, that in the Word "an angel" is spoken of, when yet many are meant; as in the present case, where it is said "the angel of God," and there is meant the pillar which advanced before the sons of Israel, and which was constituted of many angels. Moreover in the Word angels are mentioned by name, as "Michael," "Raphael," and others. They who do not know the internal sense of the Word believe that "Michael" or "Raphael" is some one angel who is supreme among his associates; but by these names in the Word is not signified some one angel, but the angelic function itself, thus also the Divine of the Lord in respect to that which belongs to the function.
Elliott(1983-1999) 8192
8192. 'And the angel of God travelled on' means rearrangement by Divine Truth. This is clear from the meaning here of 'travelling on' as rearrangement, the reason why 'travelling on' means rearrangement being that the pillar of cloud, which was a group of angels, which had previously gone ahead of the children of Israel, now took itself round between the camp of the Egyptians and the camp of Israel, thereby bringing darkness among the Egyptians and light among the children of Israel (since these conditions were arranged by the Lord, by means of the angel of God or the pillar travelling round and placing himself between the two camps, 'travelling' here means rearrangement); and from the meaning of 'the angel of God' as Divine Truth, which is likewise the meaning of 'God'. For in the Word when truth is the subject the name 'God' is used, but when good is the subject the name 'Jehovah' appears, 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873.
[2] As regards 'angels', it should be recognized that in the Word they serve to mean the Lord, 1925, 3039, 4085, which is why the Lord Himself is called 'the angel', 6280, 6831. This being so, Divine Truth is meant by 'angels', for Divine Truth emanating from the Lord makes heaven. It therefore also makes the angels who constitute heaven, for they are angels in the measure that they receive Divine Truth coming from the Lord. This may also be recognized from the consideration that angels altogether refuse to entertain, indeed they loathe the idea of attributing to themselves any truth or goodness, since this is the Lord's with them. That also is why the Lord is said to be the All-in-all of heaven, and why those in heaven are said to be 'in the Lord'. By virtue of Divine Truth which they receive from the Lord angels are also called 'gods' in the Word, 4295, 7268; and the word for God in the original language is for this reason plural.
[3] In addition to all this it should be recognized that in the Word the singular 'angel' may be used when in fact very many are meant. That is so here, where the expression 'the angel of God' is used, meaning the pillar going before the children of Israel, which was composed of very many angels. The Word also refers to angels by name, such as Michael, Raphael,a and others. People unacquainted with the internal sense of the Word think that Michael or Raphael is one particular angel who is chief among those who are with him. But none of these names is used in the Word to mean one particular angel; instead some actual function performed by angels is meant, and so also the Lord's Divine Nature in respect of that function.
Latin(1748-1756) 8192
8192. `Et profectus angelus Dei': quod significet ordinationem a Divino Vero, constat (c)a significatione `proficisci' quod hic sit ordinatio; quod `proficisci' sit ordinatio, est quia columna nubis, quae fuit chorus angelicus, quae prius incessit ante filios Israelis, nunc contulit se inter castra Aegyptiorum et inter castra Israelis, ac sic tenebras induxit Aegyptiis, et illuminavit filios Israelis; haec quia ita ordinata sunt a Domino, per profectionem angeli Dei seu columnae, ac per interpositionem, ideo per `proficisci' hic significatur ordinatio; ex significatione `angeli Dei' quod sit Divinum Verum, {1}Deus pariter, nam in Verbo ubi de vero agitur, dicitur `Deus,' ubi autem de bono, `Jehovah', n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873. 2 Quod angelos attinet, sciendum quod Dominus per `angelos' 2 in Verbo intelligatur, {2} n. 1925, 3039, 4085; {3}quare Ipse Dominus dicitur `angelus,' n. 6280, 6831, inde `angeli' significant Divinum Verum, nam Divinum Verum procedens a Domino facit caelum, consequenter etiam angelos qui {4}constituunt caelum, nam quantum illi recipiunt Divinum Verum quod a Domino, tantum sunt angeli; quod etiam ex eo constare potest quod angeli prorsus non velint, immo aversentur, quod illis aliquid veri et boni tribuatur, quia Domini est apud illos; inde etiam est quod dicatur quod Dominus sit omne in omnibus caeli, et quod illi qui in caelo dicantur esse in Domino; {5}angeli etiam, ex Divino Vero quod recipiunt a Domino, in Verbo vocantur dii, n. 4295, (x)7268; et inde Deus in lingua originali pluralis numeri est. 3 Praeterea sciendum quod in Verbo dicatur `angelus,' et tamen plures sunt qui intelliguntur, ut hic, ubi dicitur `angelus Dei,' ac intelligitur columna quae incessit ante filios Israelis, quae ex pluribus angelis constituebatur. {6}In Verbo etiam nominantur `angeli' nomine, sicut Michael, {7}Raphael, et alii; qui non sciunt Verbi sensum internum credunt quod Michael vel Raphael unus angelus sit, {8} qui supremus inter {9}illos qui cum illo; sed per nomina illa in Verbo non significatur unus angelus, sed ipsa functio angelica, ita quoque Divinum Domini quoad illud functionis est. @1 Deus etiam dicitur cum agitur de vero, Jehovah autem cum de bono$ @2 i videatur$ @3 ac quod$ @4 in coelo$ @5 inde etiam angeli in Verbo dicuntur$ @6 After etiam$ @7 Raphael is not mentioned in OT or NT, but in the Apocrypha.$ @8 i qui ita nominatur, et$ @9 alios$