Comentário do capítulo
Zechariah Capítulo 3
1
Zec 3:1-10.
简体中文
Original em inglês
Zec 3:1-10.
FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch.
1. Joshua as high priest
(Hag 1:1)
represents "Jerusalem"
(Zec 3:2),
or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple
(Ezr 3:2, 3, 6; Ps 135:2).
Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial
(Nu 35:12).
he showed me--"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments"
(Zec 3:3)
are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch
(Zec 3:8),
a scion of their own royal line of David
(Isa 11:1).
The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future
(Re 12:10).
Compare
Re 11:8,
wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare
Job 1:9).
Satan--the Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice
(1Jo 2:1).
standing at his right hand--the usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant
(Ps 109:6).
The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah
(Lu 1:11),
who supplants Satan from his place as accuser. Some hence explain
Jude 9
as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However,
Jude 9
plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.
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2. 主——即耶和华，如此便与 Zec 3:1 的"耶和华的使者"认同。
责备你——重复两次，为表明撒但对耶路撒冷的控告与图谋必被挫败。耶和华不冗长辩论，只用一个理由——即神的拣选——使撒但哑口无言。
拣选耶路撒冷——（Ro 9:16; 11:5）。这是决定性的回答。若论断取决于耶路撒冷的功劳或过犯，定罪必是判语；但耶和华的"拣选"（Joh 15:16）驳回了撒但对耶路撒冷的控告（Zec 1:17; 2:12; Ro 8:33, 34, 37），由约书亚所代表（参赎罪日，Le 16:6-20 等），不是叫她继续在罪中，而是使她从罪中得释放（Zec 3:7）。
从……火中抽出来的柴——（Am 4:11; 1Pe 4:18; 犹大书23节）。神借此暗示祂释放耶路撒冷，并非因祂不认她的罪（Zec 3:3, 4, 9），而是因祂已以七十年被掳惩治了她的百姓，如今基于祂拣选的爱将她从火的试炼中救出；祂既如这次已开始拯救，就必成全到底（Ps 89:30-35; Php 1:6）。
Original em inglês
2. the Lord--JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)"
(Zec 3:1).
rebuke thee--twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice.
chosen Jerusalem--
(Ro 9:16; 11:5).
The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice"
(Joh 15:16)
rebuts Satan's charge against Jerusalem
(Zec 1:17; 2:12; Ro 8:33, 34, 37),
represented by Joshua (compare in the great atonement,
Le 16:6-20,
&c.), not that she may continue in sin, but be freed from it
(Zec 3:7).
brand plucked out of . . . fire--
(Am 4:11; 1Pe 4:18; Jude 23).
Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin
(Zec 3:3, 4, 9),
but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it
(Ps 89:30-35; Php 1:6).
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3. 污秽的衣服——罪的象征（Pr 30:12; Isa 4:4; 64:6），证明祂悦纳百姓并非因其义。此处"污秽的衣服"主要表征祭司与百姓从巴比伦归回时在属世光景上的困苦卑贱。然而他仍"站在使者面前"。他虽卑贱，却在耶和华眼前，耶和华恩慈地悦纳祂百姓的事奉，尽管其中夹杂着罪恶与软弱。
Original em inglês
3. filthy garments--symbol of sin
(Pr 30:12; Isa 4:4; 64:6);
proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity.
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4. 站在他面前的——即事奉的天使（参 1Ki 10:8; Da 1:5 中的用语）。
脱去污秽的衣服——Zec 3:9 是"除掉那地的罪孽"，故约书亚代表那地。
从他身上——字面作"从他之上"，如重担压在他身上。
华美的衣服——大祭司的节期礼服，最为华贵；象征弥赛亚所归的义（Mt 22:11）。此处暗示祭司职分荣耀的恢复：首先部分地实现于第二圣殿完工之时；完全实现于大祭司耶稣——其名与约书亚相同（Heb 4:8），是以色列——"祭司的国度"（Ex 19:6）的代表；祂曾穿上我们卑贱之污秽的衣服，但既为父所拣选（Isa 42:1; 44:1; 49:1-3），便借死脱离了罪，穿着荣耀的衣裳进入天上圣所，作我们的大祭司（Heb 8:1; 9:24）。然后作为结果（1Pe 2:5），实现于整体教会（Lu 15:22; Re 19:8），并特指实现于以色列（Isa 61:10; 参 Isa 3:6; 66:21）。
Original em inglês
4. those that stood before him--the ministering angels (compare the phrase in
1Ki 10:8; Da 1:5).
Take away the filthy garments--In
Zec 3:9
it is "remove the iniquity of that land"; therefore Joshua represents the land.
from him--literally, "from upon him"; pressing upon him as an overwhelming burden.
change of raiment--festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness
(Mt 22:11).
The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua
(Heb 4:8),
the Representative of Israel, the "kingdom of priests"
(Ex 19:6);
once clad in the filthy garments of our vileness, but being the chosen of the Father
(Isa 42:1; 44:1; 49:1-3),
He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest
(Heb 8:1; 9:24).
Then, as the consequence
(1Pe 2:5),
realized in the Church generally
(Lu 15:22; Re 19:8),
and in Israel in particular
(Isa 61:10;
compare
Isa 3:6; 66:21).
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5. 我说——先知因衣裳已更换而喜乐，便插话求那保证祭司职分完全恢复的冠冕，即将裹头巾——祭司的头巾——戴在约书亚头上：其洁白象征所恢复职分的圣洁。他不是命令，而是祈求；不是说"你当"，而是说"让他们"。武加大译本与叙利亚文译本作"他便说"，这是较易的读法；但正因为现今希伯来文读法的难度，才更不可能是后世修订者所加。
耶和华的使者站在旁边——属神的使者原坐着（审判者的姿态，Da 7:9）；如今祂"站"起来，要看撒迦利亚的祈求得蒙执行，然后下令（Zec 3:6, 7）。
Original em inglês
5. And I said--Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, "He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text.
angel of . . . Lord stood by--the Divine Angel had been sitting (the posture of a judge,
Da 7:9);
now He "stands" to see that Zechariah's prayer be executed, and then to give the charge
(Zec 3:6, 7).
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6. 警告——即郑重地宣告。是法庭术语，指起誓的确认（Heb 6:17, 18）。神如此郑重地宣告恢复百姓祭司职分的目的：他们在顺服与纯洁敬拜中荣耀祂，并因此被提升到属天的尊荣。
Original em inglês
6. protested--proceeded solemnly to declare. A forensic term for an affirmation on oath
(Heb 6:17, 18).
God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.
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7. 神对耶路撒冷的拣选（Zec 3:2）是为使其成圣（Joh 15:16; Ro 8:29）；故此处将所应许的福与顺服相连的命令。
我的命令——即礼仪与道德的律例（Nu 3:28, 31, 32, 38; Jos 1:7-9; 1Ki 2:3; Eze 44:16）。
审判我的家——你将长久以大祭司的身份主持圣殿的礼仪（Le 10:10; Eze 44:23; Mal 2:7）【格罗丢GROTIUS】。或作治理我的家，即我的百姓【毛勒MAURER】（Nu 12:7; Ho 8:1）。我们从 De 17:9 知道祭司审断案件。他不仅要自己遵行摩西律法，也要看别人遵行。神的百姓照样将在将来行使审判，作为他们今日忠心的赏赐（Da 7:18, 22; Lu 19:17; 1Co 6:2）；凭着他们君尊的祭司职分（Re 1:6）。
看守我的院宇——护卫我的殿免受亵渎。
行走的地方——自由出入（1Sa 18:16; 1Ki 3:7; 15:17），使你可借这些侍立耶和华面前的事奉天使（Zec 4:14; 6:5; 1Ki 22:19）进入祂面前，履行祭司职分。Eze 42:4 中同一希伯来文词用于将来圣殿中祭司厢房前的通道。撒迦利亚此处大概指这样的通道或道路；你不仅如旧殿的通道中那样在同类祭司中行走，更在天使之中与他们为伴。亨斯滕贝格（HENGSTENBERG）译为"我必从这些之中给你引路人"。但希伯来文中没有"从"，故英文译本更佳。祭司被称为天使或"使者"（Mal 2:7）；故他们被视为配与天上天使为伴。照样，这些天使也临在真基督徒敬拜者的聚会中（1Co 11:10; 参 Ec 5:6; Eph 3:10; Re 22:9）。
Original em inglês
7. God's choice of Jerusalem
(Zec 3:2)
was unto its sanctification
(Joh 15:16; Ro 8:29);
hence the charge here which connects the promised blessing with obedience.
my charge--the ordinances, ritual and moral
(Nu 3:28, 31, 32, 38; Jos 1:7-9; 1Ki 2:3; Eze 44:16).
judge my house--Thou shalt long preside over the temple ceremonial as high priest
(Le 10:10; Eze 44:23; Mal 2:7)
[GROTIUS]. Or, rule over My house, that is, My people [MAURER]
(Nu 12:7; Ho 8:1).
We know from
De 17:9
that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness
(Da 7:18, 22; Lu 19:17; 1Co 6:2);
by virtue of their royal priesthood
(Re 1:6).
keep my courts--guard My house from profanation.
places to walk--free ingress and egress
(1Sa 18:16; 1Ki 3:7; 15:17),
so that thou mayest go through these ministering angels who stand by Jehovah
(Zec 4:14; 6:5; 1Ki 22:19)
into His presence, discharging thy priestly function. In
Eze 42:4
the same Hebrew word is used of a walk before the priests' chambers in the future temple. Zechariah probably refers here to such a walk or way; Thou shalt not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. HENGSTENBERG translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew; English Version is therefore better. Priests are called angels or "messengers"
(Mal 2:7);
they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers
(1Co 11:10;
compare
Ec 5:6; Eph 3:10; Re 22:9).
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8. 当听——因所要说的极大，祂立即要求人郑重留心。
你的同伴坐在你面前的——即你在祭司职分中的下属同工；并非他们当时真坐在他面前，而是他们在商议时惯常坐在他前的椅或凳上，他则坐在较高的座位上作主席。
他们是——从对约书亚说话转为对侍立的天使论及他和他们（第三人称，参 Zec 3:9）。
作预兆的人——希伯来文作"奇事之人"，即具有预表性质（Isa 8:18; 20:3; Eze 12:11; 24:24）。大祭司约书亚预表弥赛亚，约书亚的"同伴"预表弥赛亚所接纳、与祂同享祭司职分的信徒（1Pe 2:5; Re 5:10）。因此，这预表性质是确据，向沮丧的犹太人保证祭司职分将存留，直到那伟大的本体来到。也可能间接责备众人的不信，他们"惊奇地"怀疑神的仆人，甚至神的儿子（Ps 71:7; Isa 8:18; 53:1 等）。
看哪——标明下文之重大。
我的仆人——弥赛亚的特征性称呼（Isa 42:1; 49:3; 50:10; 52:13; 53:11; Eze 34:23, 24）。
苗裔——弥赛亚，从几近断绝的大卫王室发出的嫩枝（Zec 6:12; Isa 4:2; 11:1; Jer 23:5; 33:15）。Lu 1:78 中的"清晨的日光"，可代以"苗裔"（但 Mal 4:2 更支持英文译本）。此处不可能指所罗巴伯（如格罗丢GROTIUS所想），因他当时正全然履行其职，而此处的"苗裔"被视为未来。
Original em inglês
8. Hear--On account of the magnitude of what He is about to say, He at once demands solemn attention.
thy fellows that sit before thee--thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president.
they are--From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare
Zec 3:9).
men wondered at--Hebrew, "men of wonder," that is, having a typical character
(Isa 8:18; 20:3; Eze 12:11; 24:24).
Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood
(1Pe 2:5; Re 5:10).
This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously
(Ps 71:7; Isa 8:18; 53:1,
&c.).
behold--marking the greatness of what follows.
my servant--the characteristic title of Messiah
(Isa 42:1; 49:3; 50:10; 52:13; 53:11; Eze 34:23, 24).
the Branch--Messiah, a tender branch from the almost extinct royal line of David
(Zec 6:12; Isa 4:2; 11:1; Jer 23:5; 33:15).
Lu 1:78,
where for "day spring," "branch" may be substituted
(Mal 4:2,
however, favors English Version). The reference cannot be to Zerubbabel (as GROTIUS thinks), for he was then in the full discharge of his office, whereas "the Branch" here is regarded as future.
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9. 因——表明鼓励犹太人建殿的根据：我（耶和华）作为总建筑师，已借着"所罗巴伯之手"（Zec 4:10; Ezr 3:8-13）在约书亚面前（即在他在场时）安放了（根基）石，所以你们建造的劳苦必不徒然。就本体而言，所暗指的（根基）石就是基督，祂刚才被称为"苗裔"。恐有人因此称谓以为祂的国软弱，祂如今称之为"石头"，因其坚固与力量，将要作教会的根基，并要砸碎一切世界王国（Ps 118:22; 参 Isa 28:16; Da 2:45; Mt 21:42; 1Co 3:11; 1Pe 2:6, 7）。使者指着躺在他面前的首席石头，暗示所象征的比物质的殿更深。摩尔（MOORE）认为"石头"是犹太教会，耶和华应许悉心看守。更当说圣殿才是其象征。但根基石的本体是弥赛亚。
在一块石头上有七眼——即耶和华看顾的"眼"常定睛在其"上"（Zec 4:10）【毛勒MAURER】。眼是护理的象征；"七"是完全的象征（Re 5:6; 参 2Ch 16:9; Ps 32:8）。就本体而言，"石头上的七眼"是一切天使（1Ti 3:16）、一切圣徒（Joh 3:14, 15; 12:32）、以及先祖与先知（Joh 8:56; 1Pe 1:10, 11）的眼，都定睛于基督；最重要的是，父的眼始终以祂为乐。加尔文（CALVIN）（也许更佳）认为七眼是刻在石头上的，即非父与天使圣徒的眼常定睛于祂，而是祂自己七倍（完全）充满的恩典与圣灵的恩赐（Isa 11:2, 3; Joh 1:16; 3:34; Col 1:19; 2:9），并祂如今为建殿的犹太人、并常为祂的教会——祂属灵的殿——所施展的看顾之护理。如此，这"石头"不像其他石头没有知觉，而是活的，满有完全智慧的眼（1Pe 2:4"活石"），不仅吸引祂百姓的眼目（Joh 12:32），更发出光照以引导他们归向祂。
雕琢——暗示弥赛亚无比的华美与宝贵；暗指圣殿中打磨过的石头：基督远胜于它们，正如那"预备了祂身体"（Heb 10:5; 参 Joh 2:21）的神胜过一切人工的建造者。
一日之间除掉……那地的罪孽——即罪及其后果，就是犹太人素来所受的刑罚（Hag 1:6, 9-11）。罪的赦免是一切其他福气之源。其除掉的"一日"首先指圣殿完工后所守的全国赎罪日（Le 23:27），在七月十日。就本体而言，是弥赛亚为众人"一次（一日）永远"献上的赎罪，无需像摩西的祭物那样重复（Heb 10:10, 12, 14）。
Original em inglês
9. For--expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel"
(Zec 4:10; Ezr 3:8-13),
so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms
(Ps 118:22;
compare
Isa 28:16; Da 2:45; Mt 21:42; 1Co 3:11; 1Pe 2:6, 7).
The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. MOORE thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. The temple, rather, is that symbolically. But the antitype of the foundation-stone is Messiah.
upon one stone shall be seven eyes--namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it
(Zec 4:10)
[MAURER]. The eye is the symbol of Providence: "seven," of perfection
(Re 5:6;
compare
2Ch 16:9; Ps 32:8).
Antitypically, "the seven eyes upon the stone" are the eyes of all angels
(1Ti 3:16),
and of all saints
(Joh 3:14, 15; 12:32),
and of the patriarchs and prophets
(Joh 8:56; 1Pe 1:10, 11),
fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. CALVIN (perhaps better) considers the seven eyes to be carved on the stone, that is, not the eyes of the Father and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit
(Isa 11:2, 3; Joh 1:16; 3:34; Col 1:19; 2:9),
and His watchful providence now for the Jews in building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect intelligence
(1Pe 2:4,
"a living stone"), who not only attracts the eyes
(Joh 12:32)
of His people, but emits illumination so as to direct them to Him.
engrave . . . graving--implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepared His body"
(Heb 10:5;
compare
Joh 2:21)
is superior to all human builders.
remove . . . iniquity of that land in one day--that is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected
(Hag 1:6, 9-11).
The remission of sin is the fountain of every other blessing. The "one day" of its removal is primarily the day of national atonement celebrated after the completion of the temple
(Le 23:27)
on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all ("one day") offered, needing no repetition like the Mosaic sacrifices
(Heb 10:10, 12, 14).
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简体中文
10. 在……葡萄树……无花果树下——太平兴盛的象征（1Ki 4:25）。是借基督与神和好、得属灵平安的预表（Ro 5:1）；也是千禧年福祉的预表（Mic 4:4）。
Original em inglês
10. under . . . vine . . . fig tree--emblem of tranquil prosperity
(1Ki 4:25).
Type of spiritual peace with God through Christ
(Ro 5:1);
and of millennial blessedness
(Mic 4:4).
Zec 3:1-10.
第四个异象。
大祭司约书亚站在耶和华的使者面前；被撒但控告，却借即将来临的弥赛亚——那“苗裔”——蒙耶和华称义。
1. 约书亚身为大祭司（Hag 1:1），代表“耶路撒冷”（Zec 3:2），即蒙拣选的子民，被置于受审之中，险些从火中“抽”出来。他“站在耶和华面前”的姿态，是大祭司在圣殿建成之前所立之祭坛前事奉的样式（Ezr 3:2, 3, 6; Ps 135:2）。然而在此位置上，因他自己和百姓的罪，他被描绘为处于他和他们受审的状态（Nu 35:12）。
他指给我看——“他”是解说的天使。耶路撒冷（约书亚）的“污秽的衣服”（Zec 3:3），是素来招致神审判的罪。“换上华美衣服”意味着恢复蒙神恩宠。撒但向犹太人暗示，如此自觉污秽的祭司和百姓无法向神献上蒙悦纳的祭物，因此他们不如停止建殿。撒迦利亚鼓励他们，指出他们的不配并不使他们无资格作这工，因为他们是因另一位——他们的大祭司，那“苗裔”（Zec 3:8）——的义而蒙悦纳；这“苗裔”出自他们自己的大卫王室（Isa 11:1）。以色列称义与控告者撒但最终被“斥责”的完全应验，尚在未来（Re 12:10）。比较 Re 11:8，那里如这里一样，“耶路撒冷”主要是字面所指，但也包括整体教会（参 Job 1:9）。
撒但（Satan）——希伯来文用语，意指法庭上的“对头”：正如魔鬼（devil）是希腊文用语，意为控告者。反之，弥赛亚是祂百姓在天上公义法庭中的“中保”（1Jo 2:1）。
站在他右边——是原告或控告者在法庭中的惯常位置，因为左手是被告的位置（Ps 109:6）。在另一位大祭司即将生下弥赛亚的先锋之前，“主的使者”也取了同样的位置（Lu 1:11），他将撒但从其控告者的位置上取代。有人因此将犹大书9节解释为指此段经文：“摩西的身体”即犹太教会，撒但因其罪而争夺为自己所有；正如“基督的身体”是基督教会。然而犹大书9节明明论及摩西字面上的身体，其复活之时撒但似乎因摩西在米利巴的过失而加以反对；同一神圣的斥责——“主责备你”——在为审判争夺摩西身体时制止了撒但，正如他在要求审判犹太教会时被制止，而摩西的身体正与犹太教会相对应。