1
Ex 4:1-31.
英文原文
Ex 4:1-31.
MIRACULOUS CHANGE OF THE ROD, &c.
1. But, behold--Hebrew, "If," "perhaps," "they will not believe me."--What evidence can I produce of my divine mission? There was still a want of full confidence, not in the character and divine power of his employer, but in His presence and power always accompanying him. He insinuated that his communication might be rejected and he himself treated as an impostor.
2
无标题
2. 耶和华说:……你手里的是什么?——这问题并非为得着神所需要的信息而发,而是要特别引起摩西的注意。
杖——大概是牧羊人的杖——在阿拉伯人中,是一根带着弯头的长棍,长度自三英尺至六英尺不等。
英文原文
2. the Lord said, . . . What is that in thine hand?--The question was put not to elicit information which God required, but to draw the particular attention of Moses.
A rod--probably the shepherd's crook--among the Arabs, a long staff, with a curved head, varying from three to six feet in length.
6
无标题
6. 把手放在怀里——即外袍敞开的部分,系在腰间穿着。
英文原文
6. Put now thine hand into thy bosom--the open part of his outer robe, worn about the girdle.
9
无标题
9. 从河里取些水——即尼罗河。这些神迹,其中两个当时就行了出来,第三个要在到达歌珊之后才行,起初是为要鼓励他,作为他所受神圣使命的满意证据,并在以色列人面前重复,以特别证实他的使命。
英文原文
9. take of the water of the river--Nile. Those miracles, two of which were wrought then, and the third to be performed on his arrival in Goshen, were at first designed to encourage him as satisfactory proofs of his divine mission, and to be repeated for the special confirmation of his embassy before the Israelites.
10
无标题
10-13. 我素日不是能言的人——据推测,摩西天生有言语的缺陷,或在用他久已不用的埃及语自由流畅地表达思想上有困难。这新的异议也被驳回,但摩西既预见这事业的种种艰难,仍渴望摆脱这责任。
英文原文
10-13. I am not eloquent--It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.
14
无标题
14. 耶和华向摩西发怒——神圣的本体并不易受激情的发作;但祂的不悦,借着将祭司的尊荣——这本要赐给摩西的——转赐给亚伦而显明;亚伦从此被定为利未家的首领
(代上 23:13)。
神对待摩西的降卑与忍耐可谓奇妙;如今他最后一切犹豫,都因他哥哥亚伦要作他同工这出乎意料、令人欣慰的消息而消除。神从起初就知道摩西会怎样行,却把这动机留到最后,作为激发他消沉之心最强的动力;摩西如今也完全而甘心地顺从了呼召。我们若对他面对这一切神迹和应许仍然退缩感到惊讶,就必须钦佩他坦白诚实地将其记录下来。
英文原文
14. the anger of the Lord was kindled against Moses--The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honor of the priesthood, which would otherwise have been bestowed on Moses, to Aaron, who was from this time destined to be the head of the house of Levi
(1Ch 23:13).
Marvellous had been His condescension and patience in dealing with Moses; and now every remaining scruple was removed by the unexpected and welcome intelligence that his brother Aaron was to be his colleague. God knew from the beginning what Moses would do, but He reserves this motive to the last as the strongest to rouse his languid heart, and Moses now fully and cordially complied with the call. If we are surprised at his backwardness amidst all the signs and promises that were given him, we must admire his candor and honesty in recording it.
18
无标题
18. 摩西……回到叶忒罗那里——他既在叶忒罗手下服役,理当征得他的同意;但摩西在此显出了敬虔、谦卑和谨慎,没有透露此行特别的目的。
英文原文
18. Moses . . . returned to Jethro--Being in his service, it was right to obtain his consent, but Moses evinced piety, humility, and prudence, in not divulging the special object of his journey.
19
无标题
19. 寻索你命的人都死了——那位埃及君王的驾崩,发生在希伯来人寄居那地的第四百二十九年;按埃及的律法,此事便使法老对摩西的通缉(若曾公开宣布)归于失效。
英文原文
19. all the men are dead which sought thy life--The death of the Egyptian monarch took place in the four hundred and twenty-ninth year of the Hebrew sojourn in that land, and that event, according to the law of Egypt, took off his proscription of Moses, if it had been publicly issued.
20
无标题
20. 摩西就带着他的妻子和两个儿子,使他们骑上驴——《七十士译本》作「驴」(复数)。如今在西奈旷野中,除阿拉伯人短途使用外,这些牲畜已不为人所用。
回——即踏上前往埃及的旅程。
手里拿着神的杖——这杖如此称呼,因它是分别为圣归神使用的;也因它无论用以行何神迹,所成就的都不是凭它本身的属性,而是借着使用它时所赐下的神圣能力(参
徒 3:12)。
英文原文
20. Moses took his wife and his sons, and set them upon an ass--Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.
returned--entered on his journey towards Egypt.
he took the rod of God--so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare
Ac 3:12).
24
无标题
24. 住宿的地方——《希伯来文》作「过夜的歇脚处」。
耶和华遇见他,想要杀他——即他要么被内心的痛苦所压倒,要么突然患上危险的疾病。这叙述颇为隐晦,但意思似乎是:他在病中被引向严格的自我省察,因想到自己为讨妻子欢心而推迟或疏忽了一个儿子(可能是幼子)的割礼,深感痛苦忧伤。轻忽这立约的记号和印记,在任何希伯来人都是罪,在注定要作希伯来人领袖和拯救者的人身上更是如此;他似乎感到这场病是对他犯罪的疏忽应得的惩罚。西坡拉为丈夫的安危担忧,克服了作母亲的对这痛苦礼仪的厌恶之情,亲自用那旷野中俯拾皆是的锋利火石,行了原应落在丈夫身上、而他却无力施行的手术;她拿着带血的凭据,在痛苦的激情中呼喊:她因爱他的缘故,冒了她孩子的性命之险[CALVIN, BULLINGER, ROSENMULLER]。
英文原文
24. inn--Hebrew, "a halting place for the night."
the Lord met him, and sought to kill him--that is, he was either overwhelmed with mental distress or overtaken by a sudden and dangerous malady. The narrative is obscure, but the meaning seems to be, that, led during his illness to a strict self-examination, he was deeply pained and grieved at the thought of having, to please his wife, postponed or neglected the circumcision of one of his sons, probably the younger. To dishonor that sign and seal of the covenant was criminal in any Hebrew, peculiarly so in one destined to be the leader and deliverer of the Hebrews; and he seems to have felt his sickness as a merited chastisement for his sinful omission. Concerned for her husband's safety, Zipporah overcomes her maternal feelings of aversion to the painful rite, performs herself, by means of one of the sharp flints with which that part of the desert abounds, an operation which her husband, on whom the duty devolved, was unable to do, and having brought the bloody evidence, exclaimed in the painful excitement of her feelings that from love to him she had risked the life of her child [CALVIN, BULLINGER, ROSENMULLER].
26
无标题
26. 这样耶和华才放了他——摩西痊愈了;但平生这一危急时刻的记忆,必激励这位希伯来的立法者,在割礼作为神圣的条例在以色列中设立,并成为他们作为选民独特记号之时,严格督促百姓忠实地遵行。
英文原文
26. So he let him go--Moses recovered; but the remembrance of this critical period in his life would stimulate the Hebrew legislator to enforce a faithful attention to the rite of circumcision when it was established as a divine ordinance in Israel, and made their peculiar distinction as a people.
27
无标题
27. 亚伦在神的山迎接摩西,和他亲嘴——四十年的分别之后,他们的重逢必彼此欢欣。阿拉伯朋友今日在旷野中相见的问候仍是如此;最显著的就是在头的两侧各亲一吻。
英文原文
27. Aaron met him in the mount of God, and kissed him--After a separation of forty years, their meeting would be mutually happy. Similar are the salutations of Arab friends when they meet in the desert still; conspicuous is the kiss on each side of the head.
29
无标题
29-31. 摩西、亚伦就去——往埃及去,西坡拉和她的儿子们已被送回(参
出 18:2)。
招聚……众长老——亚伦作发言人,摩西行所指定的神迹——借此「百姓」(即长老们)信了
(王上 17:24; 书 3:2),
并以虔诚的感恩接受了摩西此行所传的好消息。从前他们轻忽这信息,弃绝这使者。从前摩西凭自己的力量去;如今他倚靠神而去,唯独借着信心,在那差他者的里面刚强。以色列也同样学到了有益的功课;他们曾受苦待,对他们双方都是好事。
英文原文
29-31. Moses and Aaron went--towards Egypt, Zipporah and her sons having been sent back. (Compare
Ex 18:2).
gathered . . . all the elders--Aaron was spokesman, and Moses performed the appointed miracles--through which "the people" (that is, the elders) believed
(1Ki 17:24; Jos 3:2)
and received the joyful tidings of the errand on which Moses had come with devout thanksgiving. Formerly they had slighted the message and rejected the messenger. Formerly Moses had gone in his own strength; now he goes leaning on God, and strong only through faith in Him who had sent him. Israel also had been taught a useful lesson, and it was good for both that they had been afflicted.
出埃及记 4:1-31.
杖的奇妙 变化,等等
1. 但是,看哪——希伯来文作「若」、「或许」,「他们必不信我」。——我怎能证明我所受的是神的差遣呢?他仍然缺乏充分的信心,不是在于差他者的品格与神圣大能,而是在于祂的同在与大能是否常伴随他。他暗指他所传的信息可能被拒绝,他本人也可能被当作骗子对待。