1
Ex 2:1-10.
英文原文
Ex 2:1-10.
BIRTH AND PRESERVATION OF MOSES.
1. there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare
Ex 6:2; Nu 26:59).
The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
2
無標題
2. 那女人……生了一個兒子等語——他容貌上有某種非凡的俊美，使他的父母推斷他將來必有偉大的成就。古人將美貌視為上帝恩寵的記號。
藏了他三個月——這對父母是敬虔的夫婦，他們所採取的措施不僅出於父母的慈愛，更出於對上帝賜福使其救嬰之努力得以成功的強烈信心。
英文原文
2. the woman . . . bare a son, &c.--Some extraordinary appearance of remarkable comeliness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of the divine favor.
hid him three months--The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavors to save the infant.
3
無標題
3. 她取了一個蒲草箱——蒲草，一種粗厚、堅韌的蘆葦。
石漆——尼羅河的泥，乾後極為黏固。
石油——礦質焦油。這類船隻日日可見浮在河面上，除尼羅河泥外別無其他搝縫
（比較 賽 18:2），
並且完全水密——除非塗層被暴風雨刮脫。
荊棘——海草或河草的通稱。這箱子並非如通常所描繪的那樣被交託於水面上，而是放在岸邊——那裏自然看來像是被水流漂來、被蘆葦叢所阻。傳統上說這地點是舊開羅附近的羅達島。
英文原文
3. she took for him an ark of bulrushes--papyrus, a thick, strong, and tough reed.
slime--the mud of the Nile, which, when hardened, is very tenacious.
pitch--mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (compare
Isa 18:2),
and they are perfectly watertight, unless the coating is forced off by stormy weather.
flags--a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.
4
無標題
4. 他的姐姐——米利暗當時大概是十歲或十二歲的女孩。
英文原文
4. his sister--Miriam would probably be a girl of ten or twelve years of age at the time.
5
無標題
5. 法老的女兒來到河邊洗澡——這場合被認為是一項宗教儀式，由王室以在神聖的河中沐浴來揭開。靠近廟宇的尼羅河段被視為特別神聖。那裏的水被圍起來以防鱷魚；公主無疑有一個專供自己使用的圍區，通往那裏的道路看來約基別十分熟悉。
行走——列隊或成列而行。
她差使女——即她的貼身侍女。這詞與譯作「使女們」的詞不同。
英文原文
5. the daughter of Pharaoh came down to wash herself at the river--The occasion is thought to have been a religious solemnity which the royal family opened by bathing in the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protection from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Jochebed.
walked along--in procession or in file.
she sent her maid--her immediate attendant. The term is different from that rendered "maidens."
6
無標題
6-9. 她打開箱子看見那孩子——這段記述如畫一般。沒有一篇傳奇故事曾描述過比這更巧妙安排、在發展中更引人入勝的情節。箱子的權宜之計、石漆與石油、時間與地點的選擇、對女性胸中惻隱之心的訴求、派姐姐守望全程、她適時提議一位奶媽、以及母親本人被聘用——這一切都表明父母不尋常的智巧以及極度的關切。但這計畫的起源很可能出於上帝的提示，正如其成功歸功於上帝主權的安排——上帝不僅保全了孩子的性命，更為他在主的教養與勸誡中受訓作了預備。因此經上說這是憑信心而作的
（來 11:23），
或是憑著拯救的一般應許、或是憑著賜給暗蘭與約基別的某種特殊啟示——照此觀點，這對敬虔夫婦樹立了一個堅心倚靠上帝話語、並與最合宜手段的積極運用相結合的佳美榜樣。
英文原文
6-9. when she had opened it, she saw the child--The narrative is picturesque. No tale of romance ever described a plot more skilfully laid or more full of interest in the development. The expedient of the ark, the slime and pitch, the choice of the time and place, the appeal to the sensibilities of the female breast, the stationing of the sister as a watch of the proceedings, her timely suggestion of a nurse, and the engagement of the mother herself--all bespeak a more than ordinary measure of ingenuity as well as intense solicitude on the part of the parents. But the origin of the scheme was most probably owing to a divine suggestion, as its success was due to an overruling Providence, who not only preserved the child's life, but provided for his being trained in the nurture and admonition of the Lord. Hence it is said to have been done by faith
(Heb 11:23),
either in the general promise of deliverance, or some special revelation made to Amram and Jochebed--and in this view, the pious couple gave a beautiful example of a firm reliance on the word of God, united with an active use of the most suitable means.
10
無標題
10. 她把孩子帶到法老的女兒那裏——雖然約基別第二次與他分離，必與第一次同樣痛苦，但她因相信他未來作以色列拯救者的高使命，無疑已安然接受。他被帶到宮中時的年齡未記；但他已大到可以在真宗教的原則上受到良好的教導；那些早期的印象，經上帝恩典的大能加深，從未忘記或磨滅。
她作了他的兒子——是因收養；他的高位為他提供了教育上的優勢，在上帝的旨意中被用於與其王室養母所意圖的迥然不同的目的。
她給他起名叫摩西——他的父母可能如常在他受割禮時給他起名，傳統說這名是 Joachim。但公主所選的名字——無論是埃及還是希伯來來源——是他為教會所知的惟一名字；它成為他出生與嬰孩時期那些痛苦事件的永久紀念。
英文原文
10. she brought him unto Pharaoh's daughter--Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future deliverer of Israel. His age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced.
he became her son--by adoption, and his high rank afforded him advantages in education, which in the Providence of God were made subservient to far different purposes from what his royal patroness intended.
she called his name Moses--His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.
11
Ex 2:11-25.
Ex 2:11-25.
他對希伯來人的同情。
11. 那些日子，摩西長大了——不但在年齡與身量上，也在權勢以及才能與軍事英勇的聲望上
（徒 7:22）。 此處聖經歷史有一段空白，然而保羅那受啟示的註解已加以補充，他詳細說明了摩西屬世處境變化的原因與程度；無論——如某些人所說——他那王室的母親是否曾提議立他為共治者與王位繼承人，或有其他情況導致他表明心意，他都決定放棄宮廷、與受苦的上帝百姓認同
（來 11:24-29）。 像戴克里先與查理五世那樣偉大君主之退位隱居，比起摩西憑信心大能所作的犧牲，算不得甚麼。
他出去到他弟兄那裏——為要對他們散居全國各地的處境作全面而有系統的視察
（徒 7:23）； 他採取這步驟，是為了實現那出於上帝作為的信心當時正在他心中形成的愛國志向。
見一個埃及人打一個希伯來人——一個督工無故鞭打一個希伯來奴隸
（徒 7:24）， 而且如此殘酷，以致他似乎在那野蠻的對待下死了——因為聖經記述的情節暗示了這樣致命的結局。這景象對他是新而陌生的；他雖以溫和著稱
（民 12:3）， 卻被義憤所激發。
英文原文
Ex 2:11-25.
HIS SYMPATHY WITH THE HEBREWS.
11. in those days, when Moses was grown--not in age and stature only, but in power as well as in renown for accomplishments and military prowess
(Ac 7:22).
There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition; and whether, as some say, his royal mother had proposed to make him coregent and successor to the crown, or some other circumstances, led to a declaration of his mind, he determined to renounce the palace and identify himself with the suffering people of God
(Heb 11:24-29).
The descent of some great sovereigns, like Diocletian and Charles V, from a throne into private life, is nothing to the sacrifice which Moses made through the power of faith.
he went out unto his brethren--to make a full and systematic inspection of their condition in the various parts of the country where they were dispersed
(Ac 7:23),
and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, was even then forming in his heart.
he spied an Egyptian smiting an Hebrew--one of the taskmasters scourging a Hebrew slave without any just cause
(Ac 7:24),
and in so cruel a manner, that he seems to have died under the barbarous treatment--for the conditions of the sacred story imply such a fatal issue. The sight was new and strange to him, and though pre-eminent for meekness
(Nu 12:3),
he was fired with indignation.
12
無標題
12. 他把埃及人打死了，藏在沙土裏——摩西這一舉動看似——也確實被某些人譴責為——魯莽而不可取——直言之，是暗殺之舉。但我們不可按照我們基督教國家的法律與正義觀念的標準來評判他在那樣國家與時代中的行為；此外，聖經不但未將此事作為罪行論及，也未使其加害者心懷悔恨，而且按遊牧部族既有的習俗，他有義務為弟兄報血仇。然而他所殺的是政府官員，他便使自己受埃及法律的制裁，因此他竭力藉隱藏屍體來逃避後果。
英文原文
12. he slew the Egyptian, and hid him in the sand--This act of Moses may seem and indeed by some has been condemned as rash and unjustifiable--in plain terms, a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; and, besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a government officer, he had rendered himself amenable to the laws of Egypt, and therefore he endeavored to screen himself from the consequences by concealment of the corpse.
13
無標題
13, 14. 兩個希伯來人爭鬥——他在這爭端中出於善意的調解，雖以最仁慈最溫和的方式作出，卻遭到怨恨；那侵犯者的譏諷表明摩西前一天的行為已經廣為人知，他便決定為安全計立即逃走
（來 11:27）。 這兩件事證明：以色列人尚未預備好出埃及，摩西也未預備好作他們的領袖
（雅 1:20）。 上帝要成就那偉大的拯救之工，是藉著杖而不是劍——是藉著摩西的溫和而不是他的怒氣。他和以色列百姓都還要在苦難的火爐中被煉淨四十年，然而正是在其中祂揀選了他們
（賽 48:10）。
英文原文
13, 14. two men of the Hebrews strove together--His benevolent mediation in this strife, though made in the kindest and mildest manner, was resented, and the taunt of the aggressor showing that Moses' conduct on the preceding day had become generally known, he determined to consult his safety by immediate flight
(Heb 11:27).
These two incidents prove that neither were the Israelites yet ready to go out of Egypt, nor Moses prepared to be their leader
(Jas 1:20).
It was by the staff and not the sword--by the meekness, and not the wrath of Moses that God was to accomplish that great work of deliverance. Both he and the people of Israel were for forty years more to be cast into the furnace of affliction, yet it was therein that He had chosen them
(Isa 48:10).
15
無標題
15. 摩西躲避法老——他的逃亡發生在 Thothmes I 在位第二年。
住在米甸地——位於紅海海灣的東岸，為古實之子米甸的後裔所居。其領土向北延伸到海灣的頂端，向西橫跨西奈曠野甚遠。由於他們鄰近海邊，早期就將貿易與牧業結合
（創 37:28）。 葉忒羅的總部被認為在今 Dahab-Madian 所在地；摩西既直達那裏，可能是隨商旅行。但傳統將另一處定在 Wady Shuweib——即葉忒羅谷——在摩西山以東。
坐在井旁——（參
創 29:3）。
英文原文
15. Moses fled from the face of Pharaoh--His flight took place in the second year of Thothmes I.
dwelt in the land of Midian--situated on the eastern shore of the gulf of the Red Sea and occupied by the posterity of Midian the son of Cush. The territory extended northward to the top of the gulf and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits
(Ge 37:28).
The headquarters of Jethro are supposed to have been where Dahab-Madian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in Wady Shuweib, or Jethro's valley, on the east of the mountain of Moses.
sat down by a well--(See on
Ge 29:3).
16
無標題
16-22. 米甸的祭司——或作「米甸的王子」。這兩個職位通常合一，他也是稱為古實人或埃塞俄比亞人之民的統治者；正如那早期許多牧民族的酋長一樣，他仍然持守對真上帝的信仰與敬拜。
七個女兒——都是牧羊女；摩西因一次在井旁保護她們免受鄰族粗野牧人欺負的殷勤而勇敢之舉，得以順利結識她們。此後他與這家結成緊密而持久的聯盟，娶了其中一個女兒西坡拉——「小鳥」——被稱為古實人或埃塞俄比亞人
（民 12:1），
摩西無疑如雅各那樣以勞役取得她
〔見 出 3:1〕。 他由她生了兩個兒子，按慣例以其家族歷史中的事件為紀念而命名
〔出 18:3, 4〕。
英文原文
16-22. the priest of Midian--or, "prince of Midian." As the officers were usually conjoined, he was the ruler also of the people called Cushites or Ethiopians, and like many other chiefs of pastoral people in that early age, he still retained the faith and worship of the true God.
seven daughters--were shepherdesses to whom Moses was favorably introduced by an act of courtesy and courage in protecting them from the rude shepherds of some neighboring tribe at a well. He afterwards formed a close and permanent alliance with this family by marrying one of the daughters, Zipporah, "a little bird," called a Cushite or Ethiopian
(Nu 12:1),
and whom Moses doubtless obtained in the manner of Jacob by service [see
Ex 3:1].
He had by her two sons, whose names were, according to common practice, commemorative of incidents in the family history
[Ex 18:3, 4].
23
無標題
23. 埃及王死了；以色列人因做苦工就歎息——這話似乎暗示以色列人曾經歷部分的紓解，大概藉著摩西王室恩主的影響；但在其父繼承者的朝代中，逼迫又以加重的嚴厲重新開始。
英文原文
23. the king of Egypt died: and the children of Israel sighed by reason of the bondage--The language seems to imply that the Israelites had experienced a partial relaxation, probably through the influence of Moses' royal patroness; but in the reign of her father's successor the persecution was renewed with increased severity.
Ex 2:1-10.
摩西的誕生與保全。
1. 有一個利未家的人等語——暗蘭是丈夫，約基別是妻子
（比較 Ex 6:2；民 26:59）。 這樁婚事以及兩個孩子——米利暗與亞倫——的出生，都在那殺嬰的詔令頒布之前若干年。