參考版本 AFV  A  Faithful Version 的希臘文 2009版本   

耶和華的事，不謀利沒有版權

13. And on the next day it came to pass that Moses sat to judge the people. And the people stood by Moses from the morning to the evening.

14. And when Moses’ father-in-law saw all that he did for the people, he said, “What is this thing which you do for the people? Why do you sit alone by yourself, and all the people stand by you from morning to evening?”

15. And Moses said to his father-in-law, “Because the people come to me to inquire of God.

16. When they have a matter, they come to me. And I judge between one and another, and I make known the statutes of God and His laws.”

17. And Moses’ father-in-law said to him, “The thing that you do is not good.

18. You will surely wear away, both you and this people that are with you, for this thing is too burdensome for you. You are not able to perform it alone.

19. Hearken now to my voice. I will give you counsel, and God will be with you. You be for the people toward God that you may bring the causes to God.

20. And you shall teach them ordinances and laws, and shall make them know the way in which they must walk, and the work that they must do.

21. And you shall choose out of all the people able men, such as fear God, men of truth, hating covetousness. And place them over the people to be leaders of thousands, and leaders of hundreds, leaders of fifties, and leaders of tens.

22. And let them judge for the people at all times. And it shall be, every great matter they shall bring to you, but every small matter they shall judge. And make it easier for yourself, and they shall bear the burden with you.

23. If you will do this thing, and God command you so, then you shall be able to endure, and all this people shall also go to their place in peace.”

24. And Moses hearkened to the voice of his father-in-law and did all that he had said.

25. And Moses chose able men out of all Israel and made them heads over the people, as leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens.

26. And they judged for the people at all times. The hard causes they brought to Moses, but every small matter they judged themselves.

27. And Moses let his father-in-law depart. And he went his way into his own land.

 (A Faithful Version)

13. 過了好些日子。摩西為眾民排解紏紛，這些人從早到晚都來找摩西。

14. 岳父見他為眾民做的事，說：你為他們做事，為何只有你一人？其他人只懂從早到晚排隊？

15. 摩西回應：因為他們到來尋求有關耶和華的事。

16. 若有其他事都會來找我。我為這些人主持公道，向他們說明耶和華的心意和辦事的原則。

17. 岳父回應：這處理方法不妥！

18. 辦這樣的事，你和他們都會疲憊不堪，工作量太大，單憑你一人無法完事。

19. 聽我給你建議，這事有耶和華的心意在。是讓眾民曉得可以向耶和華尋求解決的方法。

20. 祂會指明什麼是正確的方法和辦事的原則，這些人便知道當行的方法和當如何把事做的完滿。

21. 去從眾民當中，揀些有辦事能力的，如敬重耶和華、自己誠實無偽、不貪婪這樣的人，派他們作監督，分別有千夫長、百夫長、五十夫長、十夫長的分工職能。

22. 他們可以在小事上隨時為民眾解決紛爭。若有大事，就呈報到你面前。這樣便可減輕你的工作量，這些管理的成員，是可分擔那繁重的事務。

23. 只要照耶和華這心意行，不單可以減輕工作量，民眾的紛爭也可完滿解決。

24. 摩西聽罷，就依照岳父的吩咐，實行出來。

25. 摩西從以色列眾人中，揀選有上述特徵的人，立為民眾的指導，有作千夫長、百夫長、五十夫長、十夫長。

26. 這些指導員隨時為民眾作出即時的判斷解決紛爭，只有他們難以解決的，就交摩西處理。

27. 摩西見一切有序地進行，才讓岳父返回原居地米甸。

在人多的地方，必有人的問題。即使人少，如該隱和亞伯，二個人而矣，也有問題。問題出自什麼地方？是人自已本身：自私的想法。這處不是，這些被釋放的實在有許多不明的地方，如為何出來，沒有了既定的生活，二餐如何解決？有水供應，是如何供應…等不知煩許的無盡問題出現。

摩西當時有一大群人，有上述的問題是正常不過的事。有大能者同在，似乎處理的方法有別於管理學上的方式，更為現實的問題，是該以什麼心態去運用管理技巧，方法多的是，心態才是最重要。葉特羅作為祭司，他提供摩西一個模式，先有正確對入的態度，管理的手法會變得溜順。那就是各人明白，自理的是最有效，最省時，最妥沒有手尾要跟的方法。可行嗎？ 可行，問題出現，只因人自私的緣故，例如不懂作出犧牲，連無傷大雅的都不要付出。耶穌在新約就談犧牲這樣的態度，因捨去己有的私念，而付出像大能者心甘情願的愛。

摩西建立的管理模式有別於現代由上而下的方式，由上而下是制度，面對同事是心態：From AI:-

Jewish interpretations view Moses’ leadership as a shepherd-like, decentralized model focused on empowering the community rather than centralized control.  Rabbi Noah Farkas describes this as “leading from the back,” where Moses organized the people in the face of uncertainty, allowing them to call themselves a nation through collective effort. 

This organizational structure included:

• Delegation of Authority: Following advice from his father-in-law Jethro, Moses appointed judges over thousands, hundreds, fifties, and tens to manage daily disputes and governance. 
• Camp Organization: In the Book of Numbers, God directed Moses to organize the tribes into specific military and encampment units, with the Tabernacle at the center, to protect and guide them. 
• Spiritual Covenant: Moses facilitated the covenant at Mount Sinai, establishing the Ten Commandments and Mosaic law to define the people’s ethical and religious identity. 

Ultimately, Moses prepared the transition of power to Joshua, ensuring the leadership would continue smoothly as the Israelites entered Canaan.

對摩西可參考以下較為詳細的網址，主要引用在民數記：https://rabbisacks.org/covenant-conversation/behaalotecha/moses-challenge/

這處摩西發出不是律例典章，可參考以下猶太人的看法：

https://www.chabad.org/library/article_cdo/aid/73398/jewish/Moses.htm#Moses

The Torah (Hebrew for “instruction” or “teaching”) is the central sacred text of Judaism, comprising the first five books of the Hebrew Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.  It is also known as the Pentateuch or the Five Books of Moses and contains the foundational narratives of creation, the patriarchs, the Exodus from Egypt, and the 613 commandments given to the Jewish people. 

According to Jewish tradition, the Torah was revealed by God to Moses on Mount Sinai, though modern scholarship generally attributes its composition to multiple authors over centuries.  It exists in two primary forms: the Written Torah (the text itself) and the Oral Torah (interpretations and laws later compiled in the Talmud).  In Christian contexts, these five books constitute the Old Testament, while in Islam, the Tawrat is recognized as a holy scripture given to the prophets of Israel. 

中文用律例典章含法治的意味很重，這是文化差異的地方。因為華人文化有高度的服從性在，階層的觀念很重視，是維持和諧的社會，它是個很重要的觀念，很重要有其正面的價值，是從管治的角度。只因為基調不同，沒有耶和華這樣的愛，它表現出來對人的尊重和自由中帶自控，這樣不同的安身立命是道：妥拉，是用教導和指引這樣的詞，當中隱含的人生正面的態度，因為心態不同，不是以捨己之愛表現出來就差別很大。

大多對這段描述的釋經，是用制度管理的原則，似乎少了葉特羅從祭司的視界去詮釋人與人之間，是用基本的管理，更多是互動這種彈性互動，它須要的是給人多一點像大能者的愛。

因為這樣的翻譯，教會在這方面是完全接收下來。為此，會眾與教會長者或有權的人士在管治理念，在同一段經文，有不同的領受所致。這情況反覆了多少年？成百上千年仍不曾有改變，紛爭時不時就再重演，可惜！

如這問題你都有同感，認為這處的釋經是正確，不一定無誤，它有可能產生的問題，你的參與變得重要。你認同有可能重尋信仰真義，是可以讓更多人參與，如你，能了解和作出善意的指正。以後的事，就拜託！