Comentário do capítulo
Deuteronomy Capítulo 10
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De 10:1-22.
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Original em inglês
De 10:1-22.
GOD'S MERCY IN RESTORING THE TWO TABLES.
1. At that time the Lord said unto me, Hew thee two tables of stone like unto the first--It was when God had been pacified through the intercessions of Moses with the people who had so greatly offended Him by the worship of the golden calf. The obedient leader executed the orders he had received as to the preparation both of the hewn stones, and the ark or chest in which those sacred archives were to be laid.
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3. 於是我用皂莢木做了一個櫃——然而從
出 37:1
看，約櫃似乎直到他從山下來才造成；更可能的是，他在上山之前就把指示交給了負責此項工程的匠人比撒列——好叫他下山之時，約櫃已經完工，可隨時接受這寶貴的存放物。
Original em inglês
3. And I made an ark of shittim wood--It appears, however, from
Ex 37:1,
that the ark was not framed till his return from the mount, or most probably, he gave instructions to Bezaleel, the artist employed on the work, before he ascended the mount--that, on his descent, it might be finished, and ready to receive the precious deposit.
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4, 5. 耶和華將這約的話寫在版上，與從前所寫的一樣——即非摩西（他在神的指引下充當書記），而是神自己第二次親手刻上，以見證祂對十誡的重視。與古代其他立於戶外露天之石碑不同，刻有神聖律法的石版是可攜帶的，被設計為珍藏之物。約瑟夫說每塊版上有五條誡命。但猶太與基督徒作者一般所傳的，是一版四條、一版六條。
Original em inglês
4, 5. he wrote on the tables, according to the first writing--that is, not Moses, who under the divine direction acted as amanuensis, but God Himself who made this inscription a second time with His own hand, to testify the importance He attached to the ten commandments. Different from other stone monuments of antiquity, which were made to stand upright and in the open air, those on which the divine law was engraven were portable, and designed to be kept as a treasure. JOSEPHUS says that each of the tables contained five precepts. But the tradition generally received, both among Jewish and Christian writers is, that one table contained four precepts, the other six.
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5. 我……把版放在我所做的櫃中；現今還在那裡，正如耶和華所吩咐我的——這是又一個細小卻重要的細節，其當時公開提及，證明這位神聖史家的誠實。
Original em inglês
5. I . . . put the tables in the ark which I had made; and there they be, as the Lord commanded me--Here is another minute, but important circumstance, the public mention of which at the time attests the veracity of the sacred historian.
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6-9. 以色列人從比羅比尼亞干起行，到了摩西拉——從一段講論突然轉為歷史敘事，使最傑出的聖經學者也大惑不解，其中有人認為這括號是明顯的後人竄入。但這段話見於最古老的希伯來文抄本；我們相信本書一切內容都是受默示而寫、理當深加敬重的，因此必須照原樣接受，雖然我們承認無法解釋這些安營細節為何插在此處。敘事本身還有另一個難題。據此處所述，以色列人先後駐紮的地點，其排列次序與
民 33:31
不同。兩段所記站名無疑相同；但在《民數記》中，那些站名可能是指希伯來人向南長途漂流的第一次行程——即他們第二次回到加低斯之前；而此處則與以色列人第二次經過有關——那時他們再度向南行軍，為要繞過以東地。可以想像，摩西拉（即何珥）與比尼亞干的井，其方位恰使一個遊牧族群在不同的年分，有時先經前者，有時先經後者〔ROBINSON〕。
Original em inglês
6-9. the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera--So sudden a change from a spoken discourse to a historical narrative has greatly puzzled the most eminent biblical scholars, some of whom reject the parenthesis as a manifest interpolation. But it is found in the most ancient Hebrew manuscripts, and, believing that all contained in this book was given by inspiration and is entitled to profound respect, we must receive it as it stands, although acknowledging our inability to explain the insertion of these encampment details in this place. There is another difficulty in the narrative itself. The stations which the Israelites are said successively to have occupied are enumerated here in a different order from
Nu 33:31.
That the names of the stations in both passages are the same there can be no doubt; but, in Numbers, they are probably mentioned in reference to the first visit of the Hebrews during the long wandering southwards, before their return to Kadesh the second time; while here they have a reference to the second passage of the Israelites, when they again marched south, in order to compass the land of Edom. It is easy to conceive that Mosera (Hor) and the wells of Jaakan might lie in such a direction that a nomadic horde might, in different years, at one time take the former first in their way, and at another time the latter [ROBINSON].
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10-22. 摩西在此繼續他的講論，在簡略提及他們歷史上的主要事件之後，以勸勉他們敬畏耶和華、忠心事奉祂作為結束。
Original em inglês
10-22. Moses here resumes his address, and having made a passing allusion to the principal events in their history, concludes by exhorting them to fear the Lord and serve Him faithfully.
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16. 所以你們要將心裡的污穢除掉——在此他教導他們那禮儀的真正屬靈意義，正如保羅後來更為有力地強調的
(羅 2:25, 29)，
我們也當將此應用於我們的洗禮——洗禮"本不在乎除掉肉體的污穢，只在乎在神面前有無虧的良心"
[彼前 3:21]。
Original em inglês
16. Circumcise therefore the foreskin of your heart--Here he teaches them the true and spiritual meaning of that rite, as was afterwards more strongly urged by Paul
(Ro 2:25, 29),
and should be applied by us to our baptism, which is "not the putting away of the filth of the flesh, but the answer of a good conscience toward God"
[1Pe 3:21].
申 10:1-22.
神恢復兩塊法版的憐憫。
1. 那時耶和華對我說，你要鑿出兩塊石版，和先前的一樣——那是在神借摩西為百姓的代求得到平息之後，百姓因拜金牛犢而大大得罪了祂。這位順服的領袖執行了所受的命令，預備好鑿出的石版，以及存放那些神聖檔案的約櫃。