1
Deuteronomy 10:1
英文原文
These verses are closely connected with the preceding chapter, and state very briefly the results of the intercession of Moses recorded in Deuteronomy 9:25-29. The people are reminded that all their blessings and privileges, forfeited by apostasy as soon as bestowed, were only now their own by a new and most unmerited act of grace on the part of God, won from Him by the self-sacrificing mediation of Moses himself Deuteronomy 10:10.
Deuteronomy 10:1-5. The order for making the ark and tabernacle was evidently given before the apostasy of the people (Exodus 25ff); but the tables were not put in the ark until the completion and dedication of the tabernacle Exodus 40. But here as elsewhere (compare the Deuteronomy 9:1 note) Moses connects transactions closely related to each other and to his purpose without regard to the order of occurrence.
6
Deuteronomy 10:6
亞倫死在那裏——即百姓在摩西拉（又稱摩西錄）安營之時。在 Deuteronomy 32:50 以及 Numbers 20:25 及以下，何珥山被指為亞倫去世之地。可見摩西拉顯然位於何珥山附近。以利亞撒受派接替亞倫供職一事，在此被引為憑據，證明摩西使神與百姓之間達成的和好是完全而圓滿的。亞倫雖因在米利巴所犯的罪被判死於曠野，神卻為大祭司職分的延續作了安排，使百姓不致受虧損。比較 Deuteronomy 9:20 及其註釋。
英文原文
There Aaron died - i. e., while the people were encamped in Mosera or Moseroth. In Deuteronomy 32:50; as well as in Numbers 20:25 ff Mount Hor is assigned as the place of Aaron's death. It is plain then that Moserah was in the neighborhood of Mount Hor. The appointment of Eleazar to minister in place of Aaron, is referred to as a proof of the completeness and fulness of the reconciliation effected between God and the people by Moses. Though Aaron was sentenced to die in the wilderness for his sin at Meribah, yet God provided for the perpetuation of the high priesthood, so that the people would not suffer. Compare Deuteronomy 9:20 and note.
8
Deuteronomy 10:8
那時——即在西乃山安營之時，正如 Deuteronomy 10:1 的話也含示的。在整段經文中，西乃山那些重大事件的時期始終留在眼前；摩西每提出一件事，敘述便回到那時期，照他的目的充分提及之後，隨即帶過。
摩西在此顯然是說到神揀選利未支派全體——祭司與其他人都包括在內——來事奉祂自己。
英文原文
At that time - i. e., that of the encampment at Sinai, as the words also import in Deuteronomy 10:1. Throughout the passage the time of the important events at Sinai is kept in view; it is reverted to as each incident is brought forward by Moses, alluded to sufficiently for his purpose, and dismissed.
Moses is evidently here speaking of the election by God of the tribe of Levi at large, priests and others also, for His own service.
12
Deuteronomy 10:12
在這些針對自義的嚴正警告之後，主要論題從申命記第六章重新接續；本段講論在接下來兩章中，以一連串直接而積極的勸勉作結，勸人謹慎履行十誡頭兩條「言」中所定的本分。
Deuteronomy 10:12
耶和華你神向你所要的是甚麼……——這是一個值得注意的要求。神在摩西律法中確曾明確吩咐許多事；然而這些都屬於外在的遵行，必要時可以強制。但愛與敬畏無法強制，即使神自己也不能；它們必須出於自發。因此，即使在那麼多事都被斷然規定、全能者也隨時預備迫使順服的儀文律法之下，那作為全體之靈與生命的情感，仍必須——如這裡所作的——以邀請與懇求的方式而得。
英文原文
After these emphatic warnings against self-righteousness the principal topic is resumed from Deuteronomy 6, and this division of the discourse is drawn to a conclusion in the next two chapters by a series of direct and positive exhortations to a careful fulfillment of the duties prescribed in the first two of the Ten "Words."
Deuteronomy 10:12
What doth the Lord thy God require ... - A noteworthy demand. God has in the Mosaic law positively commanded many things. However, these relate to external observances, which if need be can be enforced. But love and veneration cannot be enforced, even by God himself. They must be spontaneous. Hence, even under the law of ordinances where so much was peremptorily laid down, and omnipotence was ready to compel obedience, those sentiments, which are the spirit and life of the whole, have to be, as they here are, invited and solicited.
16
Deuteronomy 10:16
關於「割禮」請參看創 17:10。這節指出割禮屬靈的含義。人按本性「遠遠離開了原有的義」，處於與神為敵的狀態；割禮既是蒙准入選民特權的聖禮，人要與神立約，這敵對就必須先除去。人最初犯罪是藉著肉體；同樣，人對神的叛逆至今仍主要顯於肉體——即肉體的功能、情慾等。因此，象徵除去這種與神疏離的記號在身體上施行，是合宜的。於是摩西恰當地以「不可再硬著頸項」的警告，接續「心中行割禮」的命令。他的意思是，他們應當撇棄那種向神的頑固與悖逆——他一直因這緣故責備他們；這使他們屢屢違犯聖約、背叛神，尤其與十誡頭兩條誡命所要求的愛神與敬畏神完全相反。聖經中與割禮相關的用語，把猶太宗教中這禮儀的用法，與某些外邦民族中的用法區別開來。他們當中有些民族把割禮作為宗教禮儀施行，目的是（例如）安撫那被認為喜愛人類受苦的死亡之神；但除了埃及人可能例外，沒有一個民族是在猶太教的那種意義和含意下施行割禮的。
律法將割禮定為必要所根據的理由，與福音要求洗禮所根據的理由相同。在新約中，洗禮與舊約之下的割禮嚴格地相互對應；比較西 2:11-12。
英文原文
On "circumcision" see Genesis 17:10. This verse points to the spiritual import of circumcision. Man is by nature "very far gone from original righteousness," and in a state of enmity to God; by circumcision, as the sacrament of admission to the privileges of the chosen people, this opposition must be taken away ere man could enter into covenant with God. It was through the flesh that man first sinned; as it is also in the flesh, its functions, lusts, etc., that man's rebellion against God chiefly manifests itself still. It was fitting therefore that the symbol which should denote the removal of this estrangement from God should be worked in the body. Moses then fitly follows up the command "to circumcise the heart," with the warning "to be no more stiff-necked." His meaning is that they should lay aside that obduracy and perverseness toward God for which he had been reproving them, which had led them into so many transgressions of the covenant and revolts from God, and which was especially the very contrary of that love and fear of God required by the first two of the Ten Commandments. The language associated with circumcision in the Bible distinguishes the use made of this rite in the Jewish religion from that found among certain pagan nations. Circumcision was practiced by some of them as a religious rite, designed (e. g.) to appease the deity of death who was supposed to delight in human suffering; but not by any, the Egyptians probably excepted, at all in the Jewish sense and meaning.
The grounds on which circumcision was imposed as essential by the Law are the same as those on which Baptism is required in the Gospel. The latter in the New Testament is strictly analogous to the former under the Old; compare Colossians 2:11-12.
這幾節與前一章緊密相連，簡略地陳述了 Deuteronomy 9:25-29 所記摩西代求的結果。百姓被提醒：他們一切的福分與特權，雖在賜下之時即因背道而喪失，如今之所以仍屬於他們，全是靠著神一次新的、全然不配得的恩典作為，而且是藉著摩西自己捨己的代求才從神那裡贏得的（Deuteronomy 10:10）。
Deuteronomy 10:1-5. 製造約櫃與帳幕的命令，顯然是在百姓背道之前已經賜下（Exodus 25 及以下各章）；但石版直到帳幕完工並奉獻之後，才放進約櫃裡（Exodus 40）。然而這裡與別處一樣（比較 Deuteronomy 9:1 的註釋），摩西把彼此密切相關、又與他的主旨相關的事件連在一起敘述，並不拘於發生的先後。