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Ex 7:1-25.
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英文原文
Ex 7:1-25.
SECOND INTERVIEW WITH PHARAOH.
1. the Lord said unto Moses--He is here encouraged to wait again on the king--not, however, as formerly, in the attitude of a humble suppliant, but now armed with credentials as God's ambassador, and to make his demand in a tone and manner which no earthly monarch or court ever witnessed.
I have made thee a god--"made," that is, set, appointed; "a god"; that is, he was to act in this business as God's representative, to act and speak in His name and to perform things beyond the ordinary course of nature. The Orientals familiarly say of a man who is eminently great or wise, "he is a god" among men.
Aaron thy brother shall be thy prophet--that is, "interpreter" or "spokesman." The one was to be the vicegerent of God, and the other must be considered the speaker throughout all the ensuing scenes, even though his name is not expressly mentioned.
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3. 我要使法老的心剛硬——這將是結果。但上帝的信息只是王不悔改之頑梗的機緣，而非原因。
英文原文
3. I will harden Pharaoh's heart--This would be the result. But the divine message would be the occasion, not the cause of the king's impenitent obduracy.
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4, 5. 我要伸手攻擊埃及等語——即將臨到這國的一連串可怕審判，將充分證明以色列上帝的至高無上。
英文原文
4, 5. I may lay mine hand upon Egypt, &c.--The succession of terrible judgments with which the country was about to be scourged would fully demonstrate the supremacy of Israel's God.
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7. 摩西八十歲——這樣的高齡是他們沒有輕率地被引入一個魯莽或冒險事業的保證，並且在伴隨的衰弱之下，他們不可能憑自己完成所開始的工作——若非有上帝的手扶持。
英文原文
7. Moses was fourscore years old--This advanced age was a pledge that they had not been readily betrayed into a rash or hazardous enterprise, and that under its attendant infirmities they could not have carried through the work on which they were entering had they not been supported by a divine hand.
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9. 法老若對你們說等語——王自然會要求他們是被上帝差遣的某種證據；而由於他會期望他自己眾神的祭司行同樣的事，這場爭論在本質上必是神蹟的較量。摩西的杖已經被注意到了
（出 4:2）， 但法老宮廷中一切貴族和官員也攜帶杖。這是埃及的習俗，杖是權威或等級的象徵。因此上帝吩咐祂的僕人使用一根杖。
英文原文
9. When Pharaoh shall speak unto you, &c.--The king would naturally demand some evidence of their having been sent from God; and as he would expect the ministers of his own gods to do the same works, the contest, in the nature of the case, would be one of miracles. Notice has already been taken of the rod of Moses
(Ex 4:2),
but rods were carried also by all nobles and official persons in the court of Pharaoh. It was an Egyptian custom, and the rods were symbols of authority or rank. Hence God commanded His servants to use a rod.
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10. 亞倫把杖丟在法老面前等語——可以推測法老曾要求他們證明其神聖使命。
英文原文
10. Aaron cast down his rod before Pharaoh, &c.--It is to be presumed that Pharaoh had demanded a proof of their divine mission.
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11. 於是法老召了博士和術士來等語——他召他們來的目的是要查明亞倫所做的究竟真是上帝大能的作為，還只是魔法的伎倆。現代的埃及巫師久以善弄蛇聞名，特別是按壓其頸背使牠們進入一種僵直狀態，使牠們僵硬不動——看來像是把牠們變成了杖。他們將蛇藏在身上，以手法從衣中取出，僵硬如杖。古時那些著名的前輩——雅尼和佯庇
（提後 3:8）
——在這次被召，所行的正是同一套把戲。他們在傳召之後有時間作適當的準備——於是看來他們藉其「邪術」成功地欺騙了感官。
英文原文
11. Then Pharaoh also called the wise men and the sorcerers, &c.--His object in calling them was to ascertain whether this doing of Aaron's was really a work of divine power or merely a feat of magical art. The magicians of Egypt in modern times have been long celebrated adepts in charming serpents, and particularly by pressing the nape of the neck, they throw them into a kind of catalepsy, which renders them stiff and immovable--thus seeming to change them into a rod. They conceal the serpent about their persons, and by acts of legerdemain produce it from their dress, stiff and straight as a rod. Just the same trick was played off by their ancient predecessors, the most renowned of whom, Jannes and Jambres
(2Ti 3:8),
were called in on this occasion. They had time after the summons to make suitable preparations--and so it appears they succeeded by their "enchantments" in practising an illusion on the senses.
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12. 但亞倫的杖吞了他們的杖——這是他們所無法防備的；其挫敗表現在杖的喪失上——那些大概是真的蛇。
英文原文
12. but Aaron's rod swallowed up their rods--This was what they could not be prepared for, and the discomfiture appeared in the loss of their rods, which were probably real serpents.
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14. 法老的心剛硬——無論他最初的印象如何，很快就消散了；當他見其巫師們作出類似的嘗試時，便斷定亞倫的事是魔法上的欺騙，其祕密他的智者並不知曉。
英文原文
14. Pharaoh's heart is hardened--Whatever might have been his first impressions, they were soon dispelled; and when he found his magicians making similar attempts, he concluded that Aaron's affair was a magical deception, the secret of which was not known to his wise men.
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15. 你去見法老——那可怕的審判神蹟由此開始；以色列的上帝藉其使者證明祂在埃及一切神明之上擁有惟一、不容挑戰的至上權；這些神蹟是埃及的自然現象，在不尋常的季節、以神蹟性的強度出現。埃及的宮廷——無論在蘭塞、孟菲斯、或瑣安田間的答比匿
（詩 78:12）
舉行——是這些非同尋常事件的場景；摩西在那段可怕的日子裏必住在附近。
在早晨，他出來往水邊去——也許是為沐浴或敬拜；因為尼羅河是迷信敬畏的對象，是全國的保護神。也許摩西曾被拒絕進入王宮；但無論如何，這河將是第一災的主題，因此他奉命帶著那行神蹟的杖到河岸去；如今要舉起——不是為證明，而是為審判——若王仍舊頑梗、拒絕允准以色列人去守其聖潔禮儀。
英文原文
15. Get thee unto Pharaoh--Now began those appalling miracles of judgment by which the God of Israel, through His ambassadors, proved His sole and unchallengeable supremacy over all the gods of Egypt, and which were the natural phenomena of Egypt, at an unusual season, and in a miraculous degree of intensity. The court of Egypt, whether held at Rameses, or Memphis, or Tanis in the field of Zoan
(Ps 78:12),
was the scene of those extraordinary transactions, and Moses must have resided during that terrible period in the immediate neighborhood.
in the morning; lo, he goeth out unto the water--for the purpose of ablutions or devotions perhaps; for the Nile was an object of superstitious reverence, the patron deity of the country. It might be that Moses had been denied admission into the palace; but be that as it may, the river was to be the subject of the first plague, and therefore, he was ordered to repair to its banks with the miracle-working rod, now to be raised, not in demonstration, but in judgment, if the refractory spirit of the king should still refuse consent to Israel's departure for their sacred rites.
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17-21. 亞倫舉杖擊打水裏等語——無論水是真的變成了血，還是只是變成了血的外觀（而全能者可以同樣容易地成就任何一種），這都是一場嚴重的災禍。當河水變成他們全國所厭惡的血紅色時，全地的失望與厭惡必何等之大；他們最喜愛的飲料成了令人作嘔的液體，而構成其重要食品的魚也死了
〔參 民 11:5〕。 這災的規模之巨，從其延伸到「支流」——尼羅河的支流——到「河」、運河、「池」與「塘」——氾濫後留下的水——水庫，以及許多盛放尼羅河水以過濾的家用器皿，便可見一斑。百姓因口渴所受的痛苦必是嚴重的。再沒有甚麼比這加於其國家之神上的羞辱更能貶抑埃及的驕傲了。
英文原文
17-21. Aaron lifted up the rod and smote the waters, &c.--Whether the water was changed into real blood, or only the appearance of it (and Omnipotence could effect the one as easily as the other), this was a severe calamity. How great must have been the disappointment and disgust throughout the land when the river became of a blood red color, of which they had a national abhorrence; their favorite beverage became a nauseous draught, and the fish, which formed so large an article of food, were destroyed. [See on
Nu 11:5.]
The immense scale on which the plague was inflicted is seen by its extending to "the streams," or branches of the Nile--to the "rivers," the canals, the "ponds" and "pools," that which is left after an overflow, the reservoirs, and the many domestic vessels in which the Nile water was kept to filter. And accordingly the sufferings of the people from thirst must have been severe. Nothing could more humble the pride of Egypt than this dishonor brought on their national god.
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22. 術士……也用邪術照樣而行等語——幾乎得不到純水，因此他們的仿效必是微小的規模——惟一可飲用的水是從沙中掘出來的。這必是在一個以某種染料染紅的水樣本或標本上進行的。但這已足夠作為藉口或口實，使王不為所動地回宮去了。
英文原文
22. And the magicians . . . did so with their enchantments, &c.--Little or no pure water could be procured, and therefore their imitation must have been on a small scale --the only drinkable water available being dug among the sands. It must have been on a sample or specimen of water dyed red with some coloring matter. But it was sufficient to serve as a pretext or command for the king to turn unmoved and go to his house.
Ex 7:1-25.
第二次會見法老。
1. 耶和華對摩西說——他在此受激勵再去見王——但不是像先前那樣以謙卑懇求者的姿態，而是如今帶著上帝使者的身分，並以世俗君王或宮廷從未見過的語氣與態度提出要求。
我使你在法老面前代替神——「使」即設立、任命；「代替神」即他要在這事上作上帝的代表，奉祂的名行事說話，並行出超越自然常規的事。東方人慣常稱一個極偉大或極有智慧的人為「人中之神」。
你的哥哥亞倫是你的先知——即「傳譯」或「發言人」。一個要作上帝的代理人，另一個在隨後的一切場景中必須被視為實際的發言者——儘管他的名字未明確提及。