937# “摩西”表示旧约圣言，这一点可从圣言中提到他的某些经文明显看出来。不过，在一些经文中，“摩西”是指严格意义上的律法，也就是从西乃山上所颁布的律法；在另一些经文中，“摩西”则指广泛意义上的律法，也就是历史圣言；而在此处，他是指旧约圣言，无论历史的还是预言的。“摩西”之所以表示圣言，是因为十诫，以及后来的五经，也就是圣言的第一部分，不是来自摩西，而是经由他来自主。经上提到摩西以代替律法和圣言，这一点从以下经文明显看出来。路加福音：
亚伯拉罕对他说，他们有摩西和先知，让他们听他们吧。他们若不听摩西和先知，即使有一个从死里复活的，他们也是不信服。(路加福音16:29,31)
此处“摩西和先知”与别处的“律法和先知”是一个意思，即表示历史和预言的圣言。同一福音书：
耶稣从摩西和众先知开始，把所有关于自己的经文，都解释了。(路加福音24:27)
又：摩西的律法、先知书和诗篇上所记关于我的一切事，都必须应验。(路加福音24:44)约翰福音：腓力说，我们遇见了耶稣，就是摩西在律法上所写的那一位。(约翰福音1:45)
同一福音书：摩西在律法上吩咐我们。(约翰福音8:5)但以理书：
在神仆人摩西律法上所写的咒诅和誓言，都倾在我们身上，因我们得罪了祂。这一切灾祸临到我们身上，是照摩西律法上所写的。(但以理书9:11,13)
约书亚记：约书亚将摩西律法的抄本写在祭坛的石头上。(约书亚记8:32)约翰福音：
摩西传律法给你们。摩西传割礼给你们。人若在安息日受割礼，免得破坏摩西的律法。(约翰福音7:19,22,33)
马可福音：摩西说，当孝敬父母。(马可福音7:10)
主通过摩西所做的事因代表而被归于摩西；因此，“摩西律法”和“主的律法”在路加福音都被提及：
按摩西律法满了洁净的日子，他们带着祂上耶路撒冷去(正如主的律法上所记，凡打开子宫的男子必称圣归主)，好照主的律法上所说，或用一对斑鸠，或用两只雏鸽献祭。(路加福音2:22–24,39)
由于摩西代表律法，所以在西乃山上，他被允许来到主面前，在那里不仅接受法版，还倾听律法的条例和典章，并把它们吩咐给百姓。经上补充说，好叫他们因此可以永远信摩西了：
耶和华对摩西说，看哪，我要在云雾中临到你那里，叫百姓在我与你说话的时候可以听见，也可以永远信你了。(出埃及记19:9)
经上说“在云雾中”，是因为“云”表示字面上的圣言。因此，当摩西在西乃山上来到主面前时，他进入云中(出埃及记20:21;24:2,18;34:2–5)。
“云”表示圣言的字义(参看AE36,594,905,906节)。由于摩西代表律法或圣言方面的主，所以：当摩西从西乃山上下来时，他的面皮发光；因此，当他与百姓说话时，就用帕子蒙上脸。(出埃及记34:28–35)
“脸发光”表示律法的内在，因为这律法的内在处于天堂之光。他与百姓说话时，之所以蒙上脸，是因为圣言的内在被遮盖了，因而对那百姓来说是模糊的，免得他们无法承受它的任何光。
由于摩西代表历史圣言方面的主，以利亚代表预言圣言方面的主，所以当主变了形像时，只见摩西和以利亚与祂交谈(马太福音17:3)。当主的神性出现在世界上时，只有那些表示圣言的人才能与主交谈，因为与主的一切对话都是通过圣言进行的。以利亚代表圣言方面的主(可参看AE624e节)。
由于摩西和以利亚合在一起代表圣言，所以在玛拉基书，经上说以利亚是在主之前被差来的那一位，也提到摩西和以利亚这两个人：
你们当记念我仆人摩西的律法，就是我在何烈山为以色列众人所吩咐他的律例典章。看哪，耶和华大而可畏之日未到以前，我必差遣先知以利亚到你们那里去。(玛拉基书4:4–6)
先知以利亚是指施洗约翰，因为他和以利亚一样，都代表圣言(参看AE624c,724b)。
937. That Moses signifies the Word of the Old Testament, is evident from certain passages in the Word where he is mentioned. In some places, however, by Moses is meant the law in its strictest sense, which is the law published from Mount Sinai. In some, the law in a broader sense, which is the historical Word, is meant by him. But in the present case the Word of the Old Testament is meant, both historical and prophetical. The reason why Moses signifies the Word is, that the Ten Precepts, and afterwards the Five Books, which were the first [portion] of the Word, were not from himself but from the Lord through him.
That Moses is mentioned instead of the law and the Word is plain from the following passages. In Luke:
"Abraham said unto him, They have Moses and the prophets, let them hear them; if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead" (16:29, 31).
Here by Moses and the Prophets is meant the same as elsewhere by the Law and the Prophets, namely, the historical and prophetical Word.
In the same:
Jesus, "beginning from Moses and all the prophets, interpreted in all the scriptures the things concerning himself" (24:27).
In the same:
"All things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me" (24:44).
In John:
Philip said, "We have found him, of whom Moses hath written in the law" (1:45).
In the same:
"In the law Moses commanded us" (8:5).
In Daniel:
"The curse hath poured down upon us; and the oath, which is written in the law of Moses, the servant of God; because we have sinned against him. As it is written in the law of Moses, every evil cometh upon us" (9:11, 13).
In Joshua:
Joshua wrote upon the stone of the altar "a copy of the law of Moses" (8:32).
In John:
"Moses gave to you the law, Moses gave to you circumcision. If a man receive circumcision on the Sabbath, thus that the law of Moses might not be broken" (7:19 22, 23).
In Mark:
"Moses hath said, Honour thy father and thy mother" (7:10).
[2] Because on account of the representation, that is attributed to Moses which was done by the Lord through him, therefore the law of Moses and the law of the Lord are both mentioned in Luke:
"When the days of their purification were fulfilled according to the law of Moses, they brought him to Jerusalem (even as it is written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord) to offer the sacrifice, according to that which is said in the law of the Lord, a pair of turtle doves, and two young pigeons" (2:22-24, 29).
[3] Because Moses represented the law, it was allowed him to enter in to the Lord upon Mount Sinai, and not only to receive there the Tables of the Law, but also to hear the statutes and judgments of the Law; and to command them to the people. And it is also said, that they might thence believe in Moses for ever:
"Jehovah said unto Moses, Behold I will come to thee in the mist of a cloud, that the people may hear, when I shall speak unto thee; and also may believe in thee for ever" (Exodus 19:9).
[4] It is said, in the mist of a cloud, because by a cloud is signified the Word in the letter. Hence also when Moses entered in to the Lord on Mount Sinai,
He entered into a cloud (Exodus 20:18; 24:2, 18; 35:2-4).
That a cloud signifies the sense of the letter of the Word may be seen (n. Exodus 34:28 to end).
The radiation of the face signified the internal of the law; for this is in the light of heaven. The reason of his veiling his face when he spake with the people was, became the internal of the Word was covered, and so obscured to that people, that they could not sustain anything of the light thence.
[5] Since Moses represented the Lord as to the historical Word, and Elias the Lord as to the prophetical Word, therefore, when the Lord was transfigured, Moses and Elias were seen talking with Him (624, 724).
937. That "Moses" signifies the Word of the Old Testament can be seen from certain passages in the Word in which he is mentioned. But in some passages "Moses" means the law in the strictest sense, which is the law given from Mount Sinai; in others, the law in a broader sense, which is the historical Word; while here the Word of the Old Testament, both historical and prophetical, is meant. "Moses" signifies the Word because the Ten Commandments, and afterwards the Five Books, which were the first part of the Word, were not from him but from the Lord through him. That Moses is mentioned instead of the law and the Word, is evident from the following passages. In Luke:
Abraham said unto him, They have Moses and the prophets, let them hear them. If they hear not Moses and the prophets neither will they be persuaded if one should rise from the dead (Luke 16:29, 31).
Here "Moses and the prophets" have a like meaning as the "law and the prophets" elsewhere, namely, the historical and prophetical Word. In the same:
Jesus, beginning from Moses and from all the prophets, interpreted in all the Scriptures the things that pertained to Himself (Luke 24:27).
In the same:
All things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms concerning Me (Luke 24:44)
In John:
Philip said, We have found Jesus, of whom Moses in the law did write (John 1:45).
In the same:
In the law Moses commanded us (John 8:5).
In Daniel:
The curse hath flowed down upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against Him. As it is written in the law of Moses, all this evil is come upon us (Daniel 9:11, 13).
In Joshua:
Joshua wrote upon the stone of the altar a copy of the law of Moses (Joshua 8:32).
In John:
Moses gave to you the law. Moses gave you the circumcision. If a man receive circumcision on the sabbath, that the law of Moses might not be broken (John 7:19, 22, 33).
In Mark:
Moses hath said, Honor thy father and thy mother (Mark 7:10).
[2] That which was from the Lord through Moses was attributed to Moses because of the representation; therefore the terms "the law of Moses" and "the law of the Lord" are both used in Luke:
When the days of their purification according to the law of Moses were fulfilled, they brought Him up to Jerusalem, (as it is written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord), that they might offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle doves or two young pigeons (Luke 2:22-24, 39).
[3] Because Moses represented the law it was permitted him to come into the presence of the Lord on Mount Sinai, and not only to receive there the Tables of the Law, but also to hear the statutes and judgments of the law, and command them to the people; and it is added, that they might therefore believe in Moses forever:
Jehovah said unto Moses, Lo, I will come unto thee in the mist of a cloud, that the people may hear when I shall speak unto thee, and may also believe in thee forever (36, 594, 905, 906.)
[4] Because Moses represented the Lord as to the law or the Word, therefore:
When he came down from Mount Sinai the skin of his face shone; therefore when he spoke with the people he put a veil over his face (Exodus 34:28-35).
"The shining of the face" signified the internal of the law, for that is in the light of heaven. He veiled his face when he spoke with the people because the internal of the Word was covered and thus obscured to that people to protect them from anything of its light.
[5] Because Moses represented the Lord as to the historical Word, and Elijah the Lord as to the prophetical Word, when the Lord was transfigured Moses and Elijah were seen talking with Him (624.)
[6] Because Moses and Elijah taken together represented the Word, where Elijah is spoken of as the one sent before the Lord, both are mentioned, in Malachi:
Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, the statutes and the judgments. Lo, I send to you Elijah the prophet, before the great and terrible day of Jehovah comes (624, 724).
937.
Quod "Moses" significet Verbum Veteris Testamenti, constare potest ex quibusdam locis in Verbo ubi nominatur; in aliquibus tamen per "Mosen" intelligitur Lex in strictissimo sensu, quae est Lex lata e MonteSinai, in aliquibus per illum intelligitur Lex in latiori sensu, quae est Verbum Historicum; hic vero Verbum tam Historicum quam Propheticum Veteris Testamenti.
Quod "Moses" significet Verbum, est quia decem praecepta, et dein quinque Libri, qui primum Verbi erant, non ab ipso sed per ipsum a Domino fuerunt. Quod Moses nominetur pro Lege et pro Verbo, constat a sequentibus locis: Apud Lucam,
"Dixit illi Abraham, Habent Mosen et Prophetas, audiunto illos: .... si Mosen et Prophetas non audiunt, nec si quis ex mortuis resurrexerit, persuadebuntur" (16:29, 31);
hic per "Mosen et Prophetas" simile intelligitur quod per "Legem et Prophetas" alibi, nempe Verbum Historicum et Propheticum.
Apud eundem,
Jesus "incipiens a Mose et ab omnibus Prophetis, interpretatus est in omnibus Scripturis quae ad Ipsum pertinerent" (24:27);
apud eundem,
"Oportet impleri omnia quae scripta sunt in Lege Mosis et Prophetis et Psalmis de Me" (24:44);
apud Johannem,
Philippus dixit, "Quem scripsit Moses in Lege, .... invenimus Jesum" (1:46 [B.A. 45]);
apud eundem,
"In Lege Moses nobis praecepit" (8:5);
apud Danielem,
"Defluxit super nos maledictio et juramentum, quod scriptum in Lege Mosis servi Dei, quia peccavimus Ipsi. .... Sicut scriptum in Lege Mosis, omne malum . . venit super nos" (9:11, 13);
apud Joschuam,
Jehoschua scripsit super lapide altaris "copiam Legis Mosis" (8:32);
apud Johannem,
"Moses dedit vobis Legem. .... Moses dedit vobis circumcisionem. .... Si circumcisionem accipit homo in Sabbatho, ita ut non solvatur Lex Mosis" (7:19, 22, 23);
apud Marcum,
"Moses dixit, Honora patrem tuum et matrem tuam" (7:10).
[2] Quia ob repraesentationem tribuitur Mosi quod per illum a Domino, ideo dicitur et "Lex Mosis" et "Lex Domini" apud Lucam,
"Cum . . impleti sunt dies purificationis illorum juxta Legem Mosis, deduxerunt Ipsum in Hierosolymam, ...quemadmodum scriptum est in Lege Domini, quod omnis masculus aperiens uterum, sanctum Domino vocandus, et darent sacrificium, juxta quod dictum in Lege Domini, par turturum, et duos pullos columbarum" (2:22-24, 39).
[3] Quia Moses repraesentabat Legem, licuit illi intrare ad Dominum super Monte Sinai, et non solum recipere tabulas Legis ibi, sed etiam audire Legis statuta et judicia, et illa mandare populo; et quoque dicitur quod inde in Mosen crederent in aeternum:
"Dixit Jehovah ad Mosen, ecce Ego veniam ad te in nebula nubis, ut audiat populus quando locutus fuero ad te, et etiam in te credant in aeternum" (Exodus 19:9):
"in nebula nubis" dicitur, quia per "nubem" significatur Verbum in littera: inde quoque cum Moses intravit ad Dominum super Monte Sinai,
Intravit in nubem (Exodus 20:18 [B.A. 21] ; cap. Exodus 24:2, 18; 34:2-5).
(Quod "nubes significet sensum litterae Verbi, videatur [supra,] n. 36, 594, 905, 906.)
[4] Quoniam Moses repraesentabat Dominum quoad Legem seu Verbum, ideo
Cum descendit de Monte Sinai, radiabat cutis facierum ejus; quare cum loqueretur cum populo, dabat velamen super facies suas (Exodus 34:28 ad fin. ):
"radiatio facierum" significabat internum Legis, nam hoc est in luce caeli: quod velaret faciem cum loqueretur cum populo, erat quia internum Verbi fuit obtectum, ac ita obscuratum isti populo, ut non sustinuerint aliquid lucis inde.
[5] Quia per Mosen repraesentabatur Dominus quoad Verbum Historicum, et per Eliam Dominus quoad Verbum Propheticum, idcirco cum Dominus transformatus est, visi sunt Moses et Elias cum Ipso colloquentes (Matthaeus 17:3); nec alii cum Domino, quando Divinum Ipsius in mundo apparuit, colloqui potuerunt, quam qui significabant Verbum, nam collocutio cum Domino, est per Verbum. (Quod Elias repraesentaverit Dominum quoad Verbum, videatur [supra] , n. 624 [e] .)
[6] Et quia uterque, tam Moses quam Elias, simul repraesentabant Verbum, ideo ubi agitur de Elia, quod mitteretur ante Dominum, memoratur uterque apud Malachiam,
"Mementote Legis Mosis, servi mei, quam praecepi illi in Chorebo pro toto Israele, statutorum et judiciorum: en Ego mittens vobis Eliam Prophetam, antequam venit dies Jehovae magnus et terribilis" (Malachiam 3:22-24 [B.A. Malachiam 4:4-6]);
per "Eliam prophetam" intelligitur Johannes Baptista, quia per eum similiter ac per Eliam repraesentatum est Verbum (videatur [supra,] n. 624 [e] 724 [d]).