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).

3605. And Esau hated Jacob because of the blessing wherewith his father blessed him. That this signifies that natural good was averse to the inverted conjunction of truth is evident from the signification of “hating” as here in the internal sense being to be averse to, which is the subject treated of in what follows; and from the representation of Esau, as being natural good; and of Jacob as being natural truth (concerning which above); and from the signification of a “blessing” as being conjunction (see n. 3504, 3514, 3530, 3565, 3584); that here it is an inverted conjunction of truth which is represented by Jacob is evident from what was said and shown above (n. 3539, 3548, 3556, 3563, 3570, 3576, 3603).

[2] That in the internal sense “to hate” denotes to be averse to is because it is predicated of good, which is represented by Esau, and good does not even know what hatred is, being the direct opposite thereof, and opposites are never possible in the same subject; but instead of hatred, good, or they who are in good, feel a kind of aversion; hence it is that “hatred” here in the internal sense denotes to be averse to; for the internal sense is principally for those who are in heaven, wherefore when it descends thence, and is derived into the literal sense, then, the historicals being of this nature, the affection of aversion falls into the expression “hatred,” but yet in such a way that with those who are in heaven there is no idea of hatred. This case is like that which was related from experience in volume 1875 (see n. 1875), concerning the words in the Lord’s prayer, “Lead us not into temptation, but deliver us from evil”; in that temptation and evil are rejected until what is purely angelic, that is, good, remains without any idea of temptation and of evil, and this with the adjunction of a species of indignation and aversion, in regard to evil being thought of when the Lord is thought of.

[3] The case is the same when we read in the Word concerning Jehovah or the Lord “hating.” As in Zechariah:

Let none of you think evil in your heart of his neighbor; and love no lying oath; for all these are things that I hate, saith Jehovah (Zech. 8:17).

In Moses:

Thou shalt not set thee up a pillar, which Jehovah thy God hateth (Deuteronomy 16:22).

In Jeremiah:

Mine heritage is become unto Me as a lion in the forest; she hath uttered her voice against Me, therefore I have hated her (Jeremiah 12:8).

In Hosea:

In Gilgal I hated them; because of the wickedness of their works I will drive them out of Mine house; I will love them no more (Hos. 9:15).

In these passages “hatred,” predicated of Jehovah or the Lord, in the internal sense is not hatred, but mercy, for the Divine is mercy; but when this flows in with a man who is in evil, and he runs into the penalty of evil, it then appears as hatred and because it so appears, in the sense of the letter it is likewise so called.

[4] It is in the same way that “anger,” “wrath,” and “fury” are in the Word predicated of Jehovah or the Lord (concerning which, n. 245, 592, 696, 1093, 1683, 1874, 2395, 2447, 3235). Above all other peoples the Jewish and Israelitish people were such that as soon as they observed anything unfriendly, even in their associates, they believed it lawful to treat them cruelly, and not only to kill them, but also to expose them to wild beasts and birds; and therefore because the inflowing mercy of the Lord was turned with them into such hatred, not only against their enemies, but also against their companions, they could not believe otherwise than that Jehovah also entertained hatred, was angry, wrathful, and furious, and for this reason it is so expressed in the Word according to the appearance; for such as is a man’s quality, such the Lord appears to him (see n. 1838, 1861, 2706). But what the quality of hatred is with those who are in love and charity, that is, who are in good, is evident from the words of the Lord in Matthew:

Ye have heard that it has been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that injure and persecute you, that ye may be the sons of your Father who is in the heavens (Matthew 5:43-45).