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出埃及记 3

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1 摩西牧养他岳父米甸祭司叶忒罗的羊群;一日领羊群往野外去,到了,就是何烈

2 耶和华的使者从荆棘焰中向摩西显现。摩西观,不料,荆棘烧着,却没有烧毁。

3 摩西:我要过去异象,这荆为何没有烧坏呢?

4 耶和华见他过去要,就从荆呼叫摩西摩西!他:我在这里。

5 :不要近前来。当把你上的鞋脱下来,因为你所站之地是地;

6 :我是你父亲,是亚伯拉罕的以撒的雅各摩西蒙上脸,因为

7 耶和华:我的百姓在埃及所受的困苦,我实在见了;他们因受督工的辖制所发的哀声,我也见了。我原知道他们的痛苦

8 来是要救他们脱离埃及人,领他们出了那,到美、宽阔、流奶与蜜之,就是到迦南人、赫人、亚摩利人、比利洗人、希未人、耶布斯人之

9 现在以色列人的哀声达到我耳中,我也埃及人怎样欺压他们。

10 故此,我要打发你去见法老,使你可以将我的百姓以色列人埃及领出来。

11 摩西:我是甚麽人,竟能去见法老,将以色列人埃及领出来呢?

12 :我必与你同在。你将百姓从埃及领出来之後,你们必在这上事奉我;这就是我打发你去的证据。

13 摩西:我到以色列人那里,对他们:你们祖宗的打发我到你们这里。他们若问我:他叫甚麽名字?我要对他们甚麽呢?

14 摩西:我是自有永有的;又:你要对以色列人这样:那自有的打发我到你们这里来。

15 又对摩西:你要对以色列人这样耶和华─你们祖宗的,就是亚伯拉罕的以撒的雅各,打发我到你们这里来。耶和华是我的名,直到永远;这也是我的纪念,直到万

16 你去招聚以色列的长老,对他们耶和华你们祖宗的,就是亚伯拉罕的以撒的雅各,向我显现,:我实在眷顾了你们,我也埃及人怎样待你们。

17 我也:要将你们从埃及的困苦中领出来,往迦南人、赫人、亚摩利人、比利洗人、希未人、耶布斯人的去,就是到流奶与蜜之

18 他们必你的话。你和以色列的长老要去见埃及王,对他耶和华希伯来人遇见了我们,现在求你容我们旷野去,走的路程,为要祭祀耶和华我们

19 知道虽用大能的埃及王也不容你们去。

20 我必伸埃及中间施行我一切的奇事,攻击那地,然他才容你们去。

21 我必叫你们在埃及人眼前蒙恩,你们去的时候就不至於空手而去。

22 但各妇女必向他的邻舍,并居住在他家里的女人,要器和衣裳,好给你们的儿女穿戴。这样你们就把埃及人的财物夺去了。

   

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Moses

  

At the inmost level, the story of Moses -- like all of the Bible -- is about the Lord and his spiritual development during his human life as Jesus. Moses's role represents establishing forms of worship and to make the people obedient. As such, his primary representation is "the Law of God," the rules God gave the people of Israel to follow in order to represent spiritual things. This can be interpreted narrowly as the Ten Commandments, more broadly as the books of Moses, or most broadly as the entire Bible. Fittingly, his spiritual meaning is complex and important, and evolves throughout the course of his life. To understand it, it helps to understand the meaning of the events in which he was involved. At a more basic level, Moses's story deals with the establishment of the third church to serve as a container of knowledge of the Lord. The first such church -- the Most Ancient Church, represented by Adam and centered on love of the Lord -- had fallen prey to human pride and was destroyed. The second -- the Ancient Church, represented by Noah and the generations that followed him -- was centered on love of the neighbor, wisdom from the Lord and knowledge of the correspondences between natural and spiritual things. It fell prey to the pride of intelligence, however -- represented by the Tower of Babel -- and at the time of Moses was in scattered pockets that were sliding into idolatry. On an external level, of course, Moses led the people of Israel out of Egypt through 40 years in the wilderness to the border of the homeland God had promised them. Along the way, he established and codified their religious system, and oversaw the creation of its most holy objects. Those rules and the forms of worship they created were given as containers for deeper ideas about the Lord, deeper truth, and at some points -- especially when he was first leading his people away from Egypt, a time before the rules had been written down -- Moses takes on the deeper representation of Divine Truth itself, truth from the Lord. At other times -- especially after Mount Sinai -- he has a less exalted meaning, representing the people of Israel themselves due to his position as their leader. Through Moses the Lord established a third church, one more external than its predecessors but one that could preserve knowledge of the Lord and could, through worship that represented spiritual things, make it possible for the Bible to be written and passed to future generations.