6752.“她给孩子起名叫摩西”表那时状态的性质。这从“名”和“起名”的含义清楚可知，“名”和“起名”是指性质（144，145，1754，1896，2009，2724，3006，3421，6674节），在此是指状态的性质，因为当给某人起名时，那时所起的名字本身表示状态（参看1946，2643，3422，4298节）。所表示的状态性质对主来说，是神的律法开始时的状态之性质；对正在重生的人来说，是神的真理开始时的状态之性质。有两个人主要代表圣言方面的主，即摩西和以利亚。摩西代表历史书方面的主，以利亚代表先知书方面的主。除了这两个人外，还有以利沙，以及最后施洗约翰；因此，施洗约翰就是“要来的以利亚”所指的人（马太福音17:10-13；路加福音1:17）。但在能够说明摩西代表神的律法之前，必须说一说什么是神的律法。从广义上讲，神的律法是指整部圣言；从狭义上讲，是指圣言的历史部分；更狭义地讲，是指通过摩西所写的圣言；最狭义地讲，是指在西乃山上写在石版上的十诫。摩西代表狭义、更狭义和最狭义上的律法。
广义上的“律法”是指整部圣言，包括历史部分和先知部分。这一点清楚可见于约翰福音：
我们从律法上听说，基督（弥赛亚）是永存的。（约翰福音12:34）
此处“律法”也指先知部分，这是显而易见的，因为这记在以赛亚书（9:6，7），诗篇（110:4），和但以理书（7:13，14）中。同一福音书：
这要应验他们律法上所写的话，他们无故恨我。（约翰福音15:25）
此处意思也差不多，因为这记在诗篇（35:19）中。马太福音：
我实在告诉你们：就是到天地都废去了，律法的一点一画也不能废去，直到一切都实现。（马太福音5:18）
此处“律法”在广义上表示整部圣言。
更狭义的律法是指圣言的历史部分，这一点清楚可见于马太福音：
无论何事，你们愿意人怎样待你们，你们也要怎样待人，因为这就是律法和先知。（马太福音7:12）
此处圣言被分成律法和先知；由于圣言被分成了历史部分和先知部分，故可推知，“律法”表示圣言的历史部分，“先知”表示先知部分。类似例子出现在同一福音书：
律法和先知，都系於这两条诫命。（马太福音22:40）
律法和先知到约翰为止。从那时起，神国的福音传开了。（路加福音16:16；马太福音11:13）
更狭义的“律法”是指通过摩西所写的圣言，这一点清楚可见于摩西五经：
摩西将这律法的话在书上写完了，到完成的时候，就吩咐抬耶和华约柜的利未人说，将这律法书放在耶和华你们神的约柜旁。（申命记31:24-26）
“律法书”表示摩西五经。
如果你不谨守遵行这书上所写律法的一切话，耶和华就必将没有写在这律法书上的各样疾病、各样灾殃降在你身上，直到你灭亡。（申命记28:58，61）
此处意思也一样。诗篇：
祂所喜爱的，是耶和华的律法，他昼夜思想的，也是祂的律法。（诗篇1:2）
“耶和华的律法”表示摩西五经，因为先知书还没有写，历史书除了约书亚记和士师记外，也没有写。此外，更狭义的“律法”还出现在提及“摩西律法”的经文中，接下来就能看到这些经文。
最狭义的“律法”是指在西乃山上写在石版上的十诫，这是众所周知的（参看约书亚记8:32）。这律法也被称为“法版”（出埃及记25:16，21）。
摩西代表狭义的律法，就是圣言的历史部分，也代表更狭义和最狭义的律法。这一点从那些以“摩西”之名代替“律法”的经文，以及律法被称为摩西律法的经文明显看出来；如路加福音：
亚伯拉罕对他说，他们有摩西和先知，让他们听他们吧。若不听从摩西和先知，就是有一个从死里复活的，他们也是不听劝。（路加福音16:29，31）
此处“摩西和先知”与“律法和先知”意思一样，都是指圣言的历史部分和先知部分。由此明显可知，“摩西”是指律法，或圣言的历史部分。又：
耶稣从摩西和众先知开始，凡经上所指着自己的话都作了解释。（路加福音24:27）
又：
摩西的律法、先知的书和诗篇上所记的，凡指着我的话都必须应验。（路加福音24:44）
约翰福音：
腓力说，摩西在律法上所写的那一位，我们遇见了，就是耶稣。（约翰福音1:45）
又：
摩西在律法上吩咐我们。（约翰福音8:5）
但以理书：
因此，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：
约书亚将摩西所写的律法抄写在祭坛的石头上。（约书亚记8:32）
经上之所以说“摩西的律法”，是因为摩西代表律法，也就是圣言方面的主，从狭义上讲，代表圣言历史部分方面的主。这解释了为何主的东西被归于摩西，如约翰福音：
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7:19，22-23）
马可福音：
摩西说，当孝敬父母。（马可福音7:10）
又：
耶稣回答他们说，摩西吩咐你们的是什么？他们说，摩西许人写了休书便可以休她。（马可福音10:3-4）
正因主的东西由于代表的缘故而归于摩西，故经上在路加福音中既提到“摩西律法”，又提到“主的律法”：
按摩西律法满了洁净的日子，他们带着祂上耶路撒冷去，要把祂献与主。（正如主的律法上所记，凡打开子宫的男子必称圣归主。又要照主的律法上所说，或用一对斑鸠，或用两只雏鸽献祭。（路加福音2:22-24，39）
摩西因代表律法，故可以上西乃山进到主那里，不仅在那里接受含律法的石版，还听见属这律法的律例和典章，并向百姓宣布，吩咐他们遵行这些诫命。经上还说百姓由此可以永远信你了：
耶和华对摩西说，看哪，我要在密云中临到你那里，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）
经上之所以说“在密云中”，是因为“云”表示圣言的文字。此处也是为何当摩西上西乃山进到主那里时，经上说他“走进上密云中”（出埃及记20:21；24:2，18；34:2-5）的原因。因为“云”表示圣言的字义（参看创世记18章的序言；以及4060，4391，5922，6343e节）。
摩西因代表律法或圣言，故当从西乃山上下来时：他一说话，面皮就发光；他就用帕子蒙上脸（出埃及记34:28到最后）。“面皮发光”表示律法的内在或内在灵性（inner spirit），因为这律法居于天堂之光，因此被称为“荣光”（5922节）；而“帕子”表示律法的外在，或外在形式。当他与百姓说话时，就用帕子蒙上脸，这是因为对这百姓来说，内在或内在灵性向他们隐藏，变得如此模糊，以致他们无法承受来自它的任何光。“脸”表示内在（参看1999，2434，3527，3573，4066，4796-4805，5102，5695节）。由于“摩西”代表圣言历史部分方面的主，而“以利亚”代表先知部分方面的主，故在主变形像时，摩西和以利亚被看见和主交谈（马太福音17:3）；当祂在世上显现自己的神性时，除了代表圣言的人外，其他人都无法与主交谈，因为与主交谈必须通过圣言才能实现。“以利亚”代表圣言方面的主（参看2762，5247e节）。
由于摩西和以利亚这二者一起代表整部圣言，所以当经上论到以利亚说，他“在主面前被差遣”时，提到这二者：
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4:4-5）
这些话暗示，有一个人要走在照圣言宣告主降临以先。
Potts(1905-1910) 6752
6752. And she called his name Moses. That this signifies the quality of state then, is evident from the signification of a "name," and "calling a name as being the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421, 6674); here the quality of the state, because when anyone is named, the name itself then signifies the state (see n. 1946, 2643, 3422, 4298). The quality of state which is signified, is that of the law Divine in the beginning with the Lord, and that of truth Divine in the beginning with the man who is being regenerated. Two men especially represent the Lord as to the Word, namely, Moses and Elias; Moses as to the historic books, Elias as to the prophetic. There are besides, Elisha, and lastly John the Baptist, wherefore this is he who is meant by "Elias who was to come" (Matt. 17:10-13; Luke 1:17). But before it can be shown that Moses represents the law Divine, what this is must be told. The law Divine in a wide sense signifies the whole Word; in a sense less extended the historic Word; in a close sense, what was written through Moses; and in the closest sense, the ten commandments written on the tables of stone upon Mount Sinai. Moses represents the law in the less wide sense, also in the close, and likewise in the closest sense.
[2] That "the law," in a wide sense, is the whole Word, both historic and prophetic, is evident in John:
We have heard out of the law that the Christ [Messiah] abideth forever (John 12:34);
that by "the law" here is meant also the prophetic Word, is plain, for this is written in Isa. 9:6, 7; Ps. 110:4; and in Dan. 7:13, 14. Again in John:
That the word might be fulfilled that is written in their law, They hated Me without a cause (John 15:25);
where the sense is the same, for this is written in Ps. 35:19. In Matthew:
Verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall not pass away from the law, till all things be done (Matt. 5:18);
where "law" in the wide sense denotes the whole Word.
[3] That "the law" in a sense less wide is the historic Word, is evident in these passages:
All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets (Matt. 7:12);
here the Word is distinguished into the law and the prophets, and because the Word is distinguished into the historic and prophetic, it follows that by "the law" is meant the historic Word, and by "the prophets" the prophetic Word. On these two commandments hang the law and the prophets (Matt. 22:40). The law and the prophets were until John: from that time the kingdom of God is evangelized (Luke 16:16; Matt. 11:13).
[4] That "the law" in a close sense is the Word that was written through Moses, is evident in these passages:
When Moses had made an end of writing the words of this law upon a book, even until he had completed them, Moses commanded the Levites who bare the ark of Jehovah, saying, Take the book of this law, and put it by the side of the ark of the covenant of Jehovah your God (Deut. 31:24-26);
"the book of the law" denotes the books of Moses. If thou wilt not watch to do all the words of this law that are written in this book, every disease and every plague which are not written in the book of this law, Jehovah will send secretly upon thee, even until thou be destroyed (Deut. 28:58, 61); where the meaning is the same. His good pleasure is in the law of Jehovah, and in His law doth he meditate day and night (Ps. 1:2); "the law of Jehovah" denotes the books of Moses, for the prophetic books were not yet written, nor the historic except those of Joshua and of Judges. Besides passages in which the "law of Moses" is mentioned, to be seen below.
[5] That "the law" in the closest sense is the ten commandments written on tables of stone upon Mount Sinai, is known (see Josh. 8:32); but this law is also called "the testimony" (Exod. 25:16, 21).
[6] That Moses represents the law in a less wide sense, or the historic Word, and also the law in a close sense, and likewise in the closest sense, is evident from those passages where instead of "the law" mention is made of "Moses;" and where the law is called "the law of Moses," as in Luke:
Abraham said to 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 rise from the dead (Luke 16:29, 31);
here by "Moses and the prophets" the like is signified as by "the law and the prophets," namely, the historic and the prophetic Word; from which it is evident that "Moses" denotes the law, or the historic Word. Again:
Jesus beginning from Moses and from all the prophets, interpreted in all the scriptures the things concerning Himself (Luke 24:27).
All things must be fulfilled which are written in the law of Moses, and the prophets, and the psalms, concerning Me (Luke 24:44).
Philip said, We have found Jesus of whom Moses in the law did write (John 1:45).
Moses in the law commanded us (John 8:5).
There hath flowed down over us the curse and the oath, which was written in the law of Moses the servant of God; for we have sinned against Him. As it is written in the law of Moses, all evil is come upon us (Dan. 9:11, 13).
Joshua wrote upon the stone of the altar a copy of the law of Moses (Josh. 8:32).
[7] It is said "the law of Moses" because by Moses is represented the Lord as to the law, that is, as to the Word; and in a sense less wide, as to the historic Word. Hence it is that to Moses is attributed what is of the Lord, as in these passages:
Moses gave you the law; Moses gave you circumcision; if a man receive circumcision on the sabbath, that the law of Moses may not be broken (John 7:19, 22-23). Moses said, Honor thy father and thy mother (Mark 7:10).
Jesus answering said to them, What did Moses command you? They said, Moses permitted to write a bill of divorcement and to put her away (Mark 10:3-4). And because on account of the representation there is attributed to Moses what is of the Lord, it is said both "the law of Moses," and "the law of the Lord," in Luke:
When the days of her purification were fulfilled, according to the law of Moses, they brought Him into Jerusalem, to present Him to the Lord (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord), and to offer a sacrifice, according to that which is said in the law of the Lord, A pair of turtle doves, and two young pigeons (Luke 2:22-24, 39).
[8] As Moses represented the law, he was allowed to enter in unto the Lord on Mount Sinai, and not only to receive the tables of the law there, but also to hear the statutes and judgments of the law, and to deliver them to the people; and it is also said that "from this, they should believe in Moses forever." Jehovah said unto Moses, Lo I come unto thee in the thickness of the cloud, that the people may hear when I shall speak with thee, and may also believe in thee forever (Exod. 19:9); it is said "in the thickness of the cloud" because by a "cloud" is meant the Word in the letter, and from this when Moses entered in unto the Lord on Mount Sinai, it is said that he "entered into the cloud" (Exod. 20:18; 24:2, 18; 34:2-5). (That a "cloud" denotes the literal sense of the Word, see the preface to Gen. 18; also n. 4060, 4391, 5922, 6343e.)
[9] And as Moses represented the law or the Word, therefore also when he came down from Mount Sinai, The skin of his face shone when he spoke; and he put a veil upon his faces (Exod. 34:28 seq.); the "shining of the faces" signified the internal of the law, for this is in the light of heaven, and is therefore called "glory" (n. 5922); and the "veil" signified the external of the law. That he veiled his face when he spoke with the people was because with them the internal was covered; and was so obscured to that people that they could not endure any of the light from it. (That the "face" denotes the internal, see n. 1999, 2434, 3527, 3573, 4066, 4796-4805, 5102, 5695.) As by Moses was represented the Lord as to the historic Word, and by Elias the Lord as to the prophetic Word, therefore when the Lord was transfigured, Moses and Elias were seen talking with Him (Matt. 17:3); nor could any others talk with the Lord when His Divine appeared in the world than they who represented the Word, for talking with the Lord is done through the Word. (That Elias represented the Lord as to the Word, see n. 2762, 5247.)
[10] And as both Moses and Elias together represented the whole Word, therefore where it is said of Elias that he should be "sent before the Lord," mention is made of both:
Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and judgments. Behold I will send you Elijah the prophet, before the great and terrible day of Jehovah come (Mal. 4:4-5);
these words involve that one would go before to announce the advent according to the Word.
Elliott(1983-1999) 6752
6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matt 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.
[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,
We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.
The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6, 7; in David, Ps 110:4; and in Daniel 7:13, 14. In the same gospel,
In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.
Much the same applies here, for it is a reference to what is written in David, Ps 35:19.In Matthew,
Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matt 5:18.
Here 'the Law' in a broad sense stands for the whole Word.
[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,
All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matt. 7:12.
Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,
On these two commandments hang the Law and the Prophets. Matt 22:40.
And in Luke,
The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matt 11:13.
[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,
When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deut 31:14-26.
'The book of the Law' stands for the Books of Moses. In the same book,
If you do not take care to do all the words of this Law which are written in this book, Jehovah will senda upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deut 28:58, 61.
The meaning is similar here. In David,
In the Law of Jehovah is his delight, and in His Law he meditates day and night. Ps 1:2.
'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.
[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Josh 8:32. This Law is also called the Testimony, Exod 25:16, 21.
[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,
Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.
Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,
Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.
In the same chapter,
All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.
In John,
Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.
In the same gospel,
In the Law Moses commanded us. John 8:5.
In Daniel,
The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Dan 9:11, 13.
In Joshua,
Joshua wrote on the stone of the altar a copy of the Law of Moses. Josh 8:32.
[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,
Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22, 23.
In Mark,
Moses said, Honour your father and your mother. Mark 7:10.
In the same gospel,
Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3, 4.
And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,
When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.
[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,
Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exod 19:9.
The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exod 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).
[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exod 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matt. 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).
[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,
Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Mal 4:4-6.
These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.
Latin(1748-1756) 6752
6752. `Et vocavit nomen ejus Moscheh': quod significet quale status tunc, constat ex significatione `nominis' et `vocare nomen' quod sit quale, de qua n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421, 6674; hic quale status quia cum nominatur aliquis, ipsum nomen tunc significat statum, n. 1946, 2643, 3422, 4298; quale status quod significatur, (d)est {1}quale status legis Divinae in principio apud Dominum, et {2}quale status veri Divini principio apud hominem qui regeneratur {3}. Duo sunt imprimis qui repraesentant Dominum quoad Verbum, nempe Moses et Elias, `Moses' Dominum quoad libros historicos, `Elias' quoad Prophetas; praeterea etiam sunt Elisaeus, et ultimo Johannes Baptista, quare hic est qui intelligitur per `Eliam qui venturus,' Matth. xvii 10-13; Luc. i 17; sed antequam ostendi potest quod `Moses' repraesentet legem Divinam, {4} dicendum est quid lex Divina: lex Divina in lato sensu significat totum Verbum; in minus lato significat Verbum historicum; in stricto {5} quod per Mosen scriptum est; et in strictissimo decem praecepta tabulis lapideis super monte Sinai inscripta; Moses legem {6} in minus lato sensu, tum in stricto, et quoque in strictissimo repraesentat. 2 Quod Lex in lato sensu sit totum Verbum, tam historicum quam propheticum, constat apud Johannem, Nos audivimus ex Lege, quod Christus (Messias) manet in aeternum, xii 34;quod hic per `Legem' intelligatur etiam Verbum propheticum, patet, nam hoc scriptum est apud Esaiam ix 5, 6 [A.V. 6, 7]; apud Davidem, Ps. cx 4; et apud Danielem, vii 13, 14: apud eundem, Ut impleretur Verbum scriptum in Lege, Odio habuerunt Me sine causa, xv 25;
similiter, nam hoc scriptum est apud Davidem, Ps. xxxv 19: apud Matthaeum, Amen dico vobis, Usque dum praetereat caelum et terra, iota unum ac unum corniculum non praeteribit de Lege, donec omnia fiant, v, (x)18;
hic `Lex' in lato sensu pro toto Verbo. 3 Quod Lex in minus lato sensu sit Verbum historicum, constat apud Matthaeum, Omnia quaecumque volueritis ut faciant vobis homines, sic et vos facite illis; haec enim est Lex et Prophetae, vii 12;
hic distinguitur Verbum in Legem et Prophetas, et quia Verbum (x)est distinctum in Historicum et {7} Propheticum, sequitur quod per `Legem' intelligatur Verbum historicum, et per `Prophetas' Verbum propheticum: similiter apud eundem, {8} In his duobus mandatis Lex et Prophetae pendent, xxii 38-[A.V. 40]:
{9}apud Lucam, Lex et Prophetae usque ad Johannem, abhinc regnum Dei evangelizatur, xvi 16; (x)Matth. xi 13'. 4 Quod Lex in stricto sensu sit Verbum quod scriptum est per Mosen, constat apud Mosen, Cum absolvisset Moses scribere verba Legis hujus super librum, usque dum consummavit illa; praecepit Moses Levitis portantibus arcam Jehovae, dicendo, Accipiendo librum Legis hujus, et ponite illum a latere arcae foederis Jehovae Dei vestri, Deut. xxxi 24-26;
{10}`liber Legis' pro Libris Mosis: apud eundem, Si non custodias facere omnia verba Legis hujus scripta in libro hoc, omnem morbum et omnem plagam, quae non scripta in libro Legis hujus, occulte mittet Jehovah super te, usque dum perdaris, Deut. xxviii 58, 61;
similiter: apud Davidem, In Lege Jehovae beneplacitum illius, et in Lege Ipsius meditatur diu et noctu, Ps. i 2;
`Lex Jehovae' pro Libris Mosis, nam nondum Libri prophetici, nec historici modo Liber Joschuae et {11} Judicum: praeter {12}in locis ubi dicitur `Lex Mosis,' de quibus in mox sequentibus. 5 Quod Lex in strictissimo sensu sint decem praecepta tabulis lapideis super monte Sinai inscripta, notum est, videatur {13} Jos. viii 32; sed haec Lex etiam vocatur Testimonium, Exod. xxv 16, 21. 6 Quod Moses repraesentet Legem in minus lato sensu, seu Verbum historicum, tum quoque Legem in stricto, et quoque in {14}strictissimo, constat ex illis locis ubi loco (x)Legis dicitur `Moses,' et ubi Lex vocatur `Lex Mosis,' ut apud Lucam, Dixit illi Abraham, Habent Mosen et Prophetas, audiunto illos; si Mosen et Prophetas non audiunt, nec si quis ex mortuis resurrexerit, persuadebuntur, xvi 29, 31;
(m){15}hic per `Mosen et Prophetas' {16}simile significatur quod per `Legem et Prophetas,' {17}nempe Verbum historicum et propheticum, inde patet quod `Moses' sit Lex seu Verbum historicum:(n) apud eundem, Jesus incipiens a Mose et ab omnibus prophetis, et interpretatus est in omnibus scripturis, quae ad Ipsum pertinerent, xxiv (x)27:
apud eundem, Oportet impleri omnia quae scripta sunt in Lege Mosis et Prophetis et Psalmis de Me, xxiv 44:
apud Johannem, Philippus dixit, Quem scripsit Moses (m)in Lege {18}, invenimus Jesum, i 46 [A.V. 45]:
apud eundem,(n) In Lege Moses nobis praecepit, viii 5:
apud Danielem, Defluxit super nos maledictio et juramentum, quod scriptum in Lege Mosis servi Dei, quia peccavimus (c)Ipsi. Sicut scriptum in Lege Mosis, omne malum {19} venit super nos, ix 11, 13:
{20} apud Joschuam, Joschua scripsit super lapide altaris copiam Legis Mosis, viii 32;
7 `Lex Mosis' dicitur quia per `Mosen' repraesentatur Dominus quoad Legem, hoc est, quoad Verbum, {21} in [minus] lato sensu quoad Verbum historicum; inde {22}est quod tribuatur Mosi, quod (t)est Domini, ut apud Johannem, Moses dedit vobis Legem: Moses dedit vobis circumcisionem; si circumcisionem accipit homo in sabbato, ita ut non solvatur Lex Mosis, vii 19, 22, 23:
apud Marcum, Moses dixit, Honora patrem tuum et matrem tuam, vii 10:
apud eundem, Jesus respondens dixit illis, Quid vobis praecepit Moses? Dixerunt, Moses permisit libellum repudii scribere, et dimittere, x (x)3, 4:
et quia ob repraesentationem tribuitur Mosi, quod Domini est, dicitur et `Lex Mosis,' et `Lex Domini,' apud Lucam, Cum impleti sunt dies purificationis illorum, juxta Legem Mosis, deduxerunt Ipsum in Hierosolymam ut sisterent Domino quemadmodum scriptum est in Lege Domini quod omnis masculus aperiens uterum, sanctum Domino vocandus, et ut darent sacrificium juxta quod dictum in Lege Domini, par turturum et duos pullos (x)columbarum, ii 22-24, 39. 8 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, Exod. xix 9;
`in nebula nubis' dicitur quia per `nubem' intelligitur Verbum in littera; inde quoque cum Moses intravit ad Dominum super monte Sinai, dicitur quod intraverit `in nubem,' Exod. xx 18, xxiv 2, 18, (x)xxxiv 2-5; quod `nubes' sit sensus litteralis Verbi, videatur Praefatio 9 ad Gen. xviii, tum n. 4060, 4391, 5922, 6343 fin.; et quia repraesentabat Legem seu Verbum, ideo quoque, Cum {23}descendit de monte Sinai, radiabat cutis facierum ejus cum loqueretur; et dabat super facies suas velamen, Exod. xxxiv 28 ad fin.;
`radiatio {24}facierum' significabat internum Legis, nam {25}hoc est in luce caeli, et ideo vocatur gloria, n. 5922, {26} et `velamen' significabat externum {27}Legis; quod `velaret faciem cum loqueretur cum populo,' erat quia internum illi obtectum erat, (c)et ita obscuratum (d)isti populo ut non sustinuerint aliquid lucis inde; quod `facies' sit internum, videatur n. 1999, 2434, (x)3527, 3573, 4066, 4796-4805, 5102, 5695. Quia per `Mosen' repraesentabatur Dominus quoad Verbum historicum, et per `Eliam' Dominus quoad Verbum propheticum, idcirco cum transformatus Dominus, Visi sunt Moses et Elias cum Ipso colloquentes, Matth. xvii 3; nec alii cum Domino, {28}quando in mundo Divinum Ipsius apparuit, colloqui potuerunt quam qui repraesentabant Verbum, nam collocutio {29} cum Domino est per Verbum{30}; quod `Elias' repraesentaverit Dominum quoad Verbum, videatur n. 2762, 5247 fin; et quia uterque, 10 tam `Moses' quam `Elias,' simul repraesentabat totum Verbum, idcirco ubi agitur de Elia, quod mitteretur ante Dominum, {31}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, iii 22-24 [A.V. iv 4-6];
involvunt illa, quod praecederet qui annuntiaret Adventum {32} secundum Verbum. @1 qualis [or qualiter] lex Divina$ @2 verum Divinum$ @3 i, nam Moses hic repraesentat Dominum quoad Legem Divinam in principio et verum Divinum apud hominem qui regeneratur$ @4 i prius$ @5 i sensu Verbum$ @6 i Divinam$ @7 i in$ @8 i Omnes Prophetae et Lex usque ad Johannem prophetarunt, xi 13: apud eundem,$ @9 i et$ @10 i hic$ @11 i Liber$ @12 d in i a$ @13 i Exod. xxv:$ @14 strictiori$ @15 quod$ @16 idem significetur ac$ @17 quod per Legem et Prophetas intelligantur Verbum tam Historicum quam Propheticum, supra videatur; et quia omne Verbum intelligitur, et per prophetas Verbum propheticum, patet quod per Mosen...(about 8 to 10 undeciphered words follow here).$ @18 i et Prophetis$ @19 i hoc$ @20 i et in strictissimo sensu pro Decem praeceptis.$ @21 i et$ @22 quoque tribuitur$ @23 descenderet$ @24 facies$ @25 internum est$ @26 i et est in luce coeli,$ @27 ejus$ @28 cum$ @29 i Domini cum angelis et cum homine, et reciproca horum$ @30 i, Verbum enim scriptum est aeque pro Angelis ac pro homine$ @31 After idcirco$ @32 Domini$