1
Zec 3:1-10.
繁體中文
英文原文
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.
2
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繁體中文
2. 主——耶和華（JEHOVAH），此處與「耶和華的使者」（Zec 3:1）相同。
責備你——重複兩次，以表明撒但對耶路撒冷的控告與圖謀必被挫敗，這事是確定的。耶和華不與之作冗長的辯論，而是以一個理由——神的揀選——使撒但緘默。
揀選耶路撒冷——（Ro 9:16; 11:5）。這是最有力的回答。若事情的結果取決於耶路撒冷的功過，定罪必是必然的判決；但耶和華的「揀選」（Joh 15:16）反駁了撒但對耶路撒冷的指控（Zec 1:17; 2:12; Ro 8:33, 34, 37）——這耶路撒冷由約書亞所代表（比較贖罪日的贖罪，Le 16:6-20 等）——不是叫她仍在罪中，而是叫她脫離罪（Zec 3:7）。
從火中抽出來的柴——（Am 4:11; 1Pe 4:18; Jude 23）。神在此暗示，祂宣告耶路撒冷無罪，不是因祂不認識她的罪（Zec 3:3, 4, 9），而是因祂已用七十年的被擄懲罰了她的百姓，如今根據祂揀選的愛把她從火煉中救出來；祂既開始了拯救——如這次一樣——就必成全到底（Ps 89:30-35; Php 1:6）。
英文原文
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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繁體中文
3. 污穢的衣服——罪的象徵（Pr 30:12; Isa 4:4; 64:6）；證明祂悅納百姓並非因他們的義。此處「污穢的衣服」首先代表被擄歸回後祭司與百姓在外表上可憐的景況。然而他「站在使者面前」。他雖如此卑微可憐，卻在耶和華眼中；耶和華恩慈地悅納祂百姓的服事，儘管其中夾雜著罪與軟弱。
英文原文
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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繁體中文
4. 站在他面前的——指事奉的天使（比較 1Ki 10:8; Da 1:5 中的措辭）。
脫去污穢衣服——Zec 3:9 說的是「除掉這地的罪孽」；因此約書亞代表那地。
使他脫離——字面作「從他身上」；如壓垮人的重擔壓在他身上。
華美衣服——大祭司的節期禮服，極其貴重華美；是彌賽亞所歸算之義的象徵（Mt 22:11）。這暗示祭司榮耀的恢復：首先，在第二聖殿竣工時部分實現；繼而在大祭司耶穌身上完全應驗——祂的名字與約書亞相同（Heb 4:8）——祂是以色列這「祭司的國度」（Ex 19:6）的代表；祂曾穿上我們卑劣的污穢衣服，但因蒙父揀選（Isa 42:1; 44:1; 49:1-3），已藉著死與罪斷絕，並穿上榮耀的衣袍進入天上聖所作我們的大祭司（Heb 8:1; 9:24）。隨後，作為結果（1Pe 2:5），在普世教會中得著實現（Lu 15:22; Re 19:8），尤其在以色列中得著實現（Isa 61:10；比較 Isa 3:6; 66:21）。
英文原文
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).
5
無標題
繁體中文
5. 我就說——這裏先知因迄今所換上的華美衣服而喜樂，便插話要求那確證祭司職分將完全恢復的冠冕之舉——即把頭巾（祭司的纏頭巾）戴在約書亞頭上：其潔白之色象徵恢復後祭司職分的聖潔。他不是吩咐，而是祈求；不是「戴」，而是「讓他們戴」。武加大譯本和敘利亞文譯本讀作「他就說」，這是較容易的讀法；但現今希伯來文讀本的難處，反而不太可能出自現代經文校訂者之手。
主的使者站在旁邊——神聖的使者本來坐著（審判者的姿勢，Da 7:9）；如今祂「站」起來，為要看撒迦利亞的祈求得著執行，隨後再發出吩咐（Zec 3:6, 7）。
英文原文
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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無標題
繁體中文
6. 警告——即鄭重地宣告。這是法律用語，指起誓所作的聲明（Heb 6:17, 18）。神如此鄭重地說明恢復祭司職分的目的——在他們順從和純潔的敬拜中得著自己的榮耀，以及他們隨之被提升到屬天的尊榮。
英文原文
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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繁體中文
7. 神對耶路撒冷的揀選（Zec 3:2）是為著它的成聖（Joh 15:16; Ro 8:29）；故此處的吩咐將所應許的福與順從相連。
我的命令——即禮儀與道德上的條例（Nu 3:28, 31, 32, 38; Jos 1:7-9; 1Ki 2:3; Eze 44:16）。
管理我的家——你將長久以大祭司身份主持聖殿的禮儀（Le 10:10; Eze 44:23; Mal 2:7）〔格羅提烏斯 GROTIUS〕。或說，治理我的家，即我的百姓〔毛勒 MAURER〕（Nu 12:7; Ho 8:1）。我們從 De 17:9 得知祭司審判案件。他不僅要自己遵行摩西的律例，也要看見別人遵行。神的百姓日後也要照樣施行審判，作為他們現今忠心的賞賜（Da 7:18, 22; Lu 19:17; 1Co 6:2）；憑著他們君尊的祭司職分（Re 1:6）。
看守我的院宇——護衛我的殿免受褻瀆。
行走的地方——自由出入（1Sa 18:16; 1Ki 3:7; 15:17），使你能穿過這些侍立在耶和華身旁的事奉天使（Zec 4:14; 6:5; 1Ki 22:19）進入祂面前，盡祭司的職分。Eze 42:4 中同一希伯來文詞用以指未來聖殿中祭司房子前的走廊。撒迦利亞此處大概是指這樣的走廊或道路；你不僅要在舊殿的廊子中與像你一樣的祭司同行，更要在天使中間行走，以他們為你的同伴。亨斯滕貝格（HENGSTENBERG）譯為「我要從這些之中給你引導者」。但希伯來文中沒有「從」字；故英文譯本較佳。祭司被稱為天使或「使者」（Mal 2:7）；因此他們被視為配與屬天的天使為伴。照樣，後者也出席真基督徒敬拜者的聚會（1Co 11:10；比較 Ec 5:6; Eph 3:10; Re 22:9）。
英文原文
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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繁體中文
8. 當聽——由於所要說的極其重大，祂立即要求鄭重留意。
坐在你面前的同僚——你在祭司職分中的下屬同工；不是說他們當時真的坐在他面前；而是他們在商議時通常坐在他面前的椅或凳上，而他則坐在較高的座位上為主席。
他們是——祂從對約書亞說話轉為以第三人稱談論他和他們，對在旁侍立的天使說（比較 Zec 3:9）。
作預兆的人——希伯來文作「奇蹟之人」，即具有預表性質的人（Isa 8:18; 20:3; Eze 12:11; 24:24）。大祭司約書亞預表彌賽亞，約書亞的「同僚」則預表彌賽亞所接納、與祂同享祭司職分的信徒（1Pe 2:5; Re 5:10）。因此，這預表性質是保證——使沮喪的猶太人確信祭司職分必蒙保存，直到那偉大的實體來到。或許也間接責備了群眾的不信——他們「驚奇」地觀看神的僕人，甚至對神的兒子也是如此（Ps 71:7; Isa 8:18; 53:1 等）。
看哪——標示隨後之事的重大。
我的僕人——彌賽亞特有的稱號（Isa 42:1; 49:3; 50:10; 52:13; 53:11; Eze 34:23, 24）。
苗裔——彌賽亞，從近乎斷絕的大衛王統中生出的嫩芽（Zec 6:12; Isa 4:2; 11:1; Jer 23:5; 33:15）。Lu 1:78 中，「清晨的日光」可改譯為「苗裔」（不過 Mal 4:2 較支持英文譯本）。此處的所指不可能是指所羅巴伯（如格羅提烏斯 GROTIUS 所想），因為他當時正全然履行其職任，而此處的「苗裔」被視為未來的。
英文原文
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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繁體中文
9. 因——表達對猶太人建造聖殿之鼓勵的根據：我（耶和華）作為總工匠，已經在約書亞面前（即在場之時）藉「所羅巴伯之手」（Zec 4:10; Ezr 3:8-13）安放了（根基）石頭，所以你們建造的勞苦必不徒然。在對應的實體上，所暗指的（根基）石頭是基督——方才稱為「苗裔」的那位。為免有人從那稱呼以為祂的國是軟弱的，祂如今稱之為「石頭」，因其堅固與力量——教會要建造在其上，並要砸碎一切世界帝國（Ps 118:22；比較 Isa 28:16; Da 2:45; Mt 21:42; 1Co 3:11; 1Pe 2:6, 7）。天使指著面前那塊主要的石頭，暗示所象徵的是比物質聖殿更深的奧秘。摩爾（MOORE）認為「石頭」是猶太教會，耶和華應許謹慎看守。聖殿更適合作這象徵。但那根基石頭的對應實體是彌賽亞。
在一塊石頭上有七眼——即耶和華看顧的眼睛，時刻注視其上（Zec 4:10）〔毛勒 MAURER〕。眼睛是護理的象徵：「七」是完全的象徵（Re 5:6；比較 2Ch 16:9; Ps 32:8）。在對應的實體上，「石頭上的七眼」是一切天使（1Ti 3:16）、一切聖徒（Joh 3:14, 15; 12:32）、以及先祖和先知（Joh 8:56; 1Pe 1:10, 11）的眼睛——都注視基督；最重要的是，父的眼睛時刻以喜悅注視祂。加爾文（CALVIN）（或許更佳）認為七眼是刻在石頭上的，即不是父與天使和聖徒時刻注視祂的眼睛，而是祂自己七重（完全的）豐滿恩典與聖靈恩賜（Isa 11:2, 3; Joh 1:16; 3:34; Col 1:19; 2:9），以及祂如今為猶太人建造聖殿、並常為祂教會——祂屬靈聖殿——所有的看顧。如此，這「石頭」不像其他石頭那樣無知無覺，而是活的，滿有完全智慧的眼睛（1Pe 2:4，「活石」），不僅吸引祂百姓的眼目（Joh 12:32），更發出光照以引導他們歸向祂。
雕刻……圖案——暗示彌賽亞極其華美與寶貴；暗指聖殿中打磨光滑的石頭：基督遠勝於它們，正如那「預備了祂身體」（Heb 10:5；比較 Joh 2:21）的神勝過一切人間的建造者。
一日之間除掉……那地的罪孽——即罪孽及其後果，即猶太人素來所受的刑罰（Hag 1:6, 9-11）。罪的赦免是每一樣其他福氣的源頭。其除掉的「一日」，首先是指聖殿竣工後所守的全國贖罪日（Le 23:27）——七月初十日。在對應的實體上，是彌賽亞為眾人一次永遠（「一日」）獻上的贖罪祭，不像摩西的祭物需要重複（Heb 10:10, 12, 14）。
英文原文
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).
10
無標題
繁體中文
10. 在……葡萄樹……無花果樹下——太平興盛的象徵（1Ki 4:25）。是藉著基督與神和好之屬靈平安的預表（Ro 5:1）；也是千禧年福氣的預表（Mic 4:4）。
英文原文
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.
第四個異象。
大祭司約書亞站在耶和華使者面前；被撒但控告，卻因耶和華藉著將臨的彌賽亞——那「苗裔」——得稱為義。
1. 約書亞作為大祭司（Hag 1:1）代表「耶路撒冷」（Zec 3:2），即蒙選之民，被置於受審之中，險些從火中「抽」出來。他「站在耶和華面前」的姿態，正是一位大祭司在聖殿建成之前所立起的祭壇前事奉的樣式（Ezr 3:2, 3, 6; Ps 135:2）。然而，在這地位上，因他自己和百姓的罪，他被描繪為處於他和百姓受審的狀態（Nu 35:12）。
他又指給我看——「他」是解釋的天使。耶路撒冷（約書亞）的「污穢衣服」（Zec 3:3），就是那些素來招致神審判的罪。「更換華美衣服」意味著恢復神的恩寵。撒但向猶太人暗示，如此自知污穢的祭司和百姓既不能向神獻上蒙悅納的祭，倒不如停止建造聖殿。撒迦利亞鼓勵他們，指出他們的不配並不使他們失去作這工的資格，因為他們是因著另一位——他們的大祭司，那「苗裔」（Zec 3:8）——的義而蒙悅納；這苗裔乃出於他們大衛的本族王室（Isa 11:1）。以色列得稱為義、控告者撒但最終被「斥責」的完全應驗，尚在未來（Re 12:10）。比較 Re 11:8，那裏如這裏一樣，「耶路撒冷」主要是指字面的耶路撒冷，但也包括整體教會（參 Job 1:9）。
撒但（Satan）——這是希伯來文用語，意指法庭上的「對頭」；正如魔鬼（devil）是希臘文用語，意為控告者。反之，彌賽亞是祂百姓在天上公義法庭中的「中保」（1Jo 2:1）。
站在他右邊——這是起訴者或控告者在法庭中的慣常位置，因為左邊是被告的位置（Ps 109:6）。當另一位大祭司即將生下彌賽亞的先鋒之前，「主的使者」也站在同樣的位置（Lu 1:11），他要取代撒但作為控告者的地位。有人因此將 Jude 9 解釋為指本段經文：「摩西的身體」便是猶太教會，撒但因其罪的緣故爭奪為己所有；正如「基督的身體」是基督教會。然而 Jude 9 明明論到的是摩西肉身的身體，他在變像山上復活一事，撒但似乎因摩西在米利巴的過失而加以反對；同一神聖的斥責——「主責備你」——既制止了撒但為審判而爭奪摩西身體，也制止了他在要求審判猶太教會時的作為，而摩西的身體正與猶太教會相對應。