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

11. And the LORD said to Moses, “How long will this people provoke Me? And how long will it be before they believe Me, for all the signs which I have shown among them?

12. I will strike them with the pestilence and will disinherit them, and will make of you a greater nation and mightier than they.”

13. And Moses said to the LORD, “Then the Egyptians will hear, for You have brought up this people in Your might from among them.

14. And they will tell it to the inhabitants of this land. They have heard that You, LORD, are among this people, Who is seen eye to eye. You are the LORD, and Your cloud stands over them, and You go before them in a pillar of cloud by day, and in a pillar of fire by night.

15. And will You kill this people as one man? Then the nations who have heard Your fame will speak, saying,

16. ‘Because the LORD was not able to bring this people into the land which He swore to them, therefore He has slain them in the wilderness.’

17. And now, I beseech You, let the power of my LORD be great, according as You have spoken, saying,

18. ‘The LORD is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the sons to the third and fourth generation.’

19. I beseech You, pardon the iniquity of this people according to the greatness of Your mercy, and as You have forgiven this people from Egypt even until now.”

20. And the LORD said, “I have pardoned according to your word.

21. But truly, as I live, all the earth shall be filled with the glory of the LORD.

22. Because all those men who have seen My glory and My miracles which I did in Egypt and in the wilderness, and have tempted Me now these ten times, and have not hearkened to My voice,

23. Surely they shall not see the land which I swore to their fathers, neither shall any of them that provoked Me see it.

24. But My servant Caleb, because he had another spirit with him and has followed Me fully, I will bring him into the land into which he went. And his children shall possess it.

25. Tomorrow turn and go into the wilderness by the way to the Red Sea.”

 (A Faithful Version)

11. 這時，耶和華對摩西說：這民眾氣我到什麼時候？在他們當中行了那麼多奇事，仍舊不相信？

12. 我用過瘟疫打擊過埃及人，使他們失去承繼的後人。就是要讓這些民眾成為大國，遠比他們更強大。

13. 摩西回耶和華：埃及人是曉得這事，為的是你的大能把以色列人領出來。

14. 這民眾會將這大能的事傳給後代，讓後代的人都明白耶和華就在我們當中。他們面對祢時候，看見祢以雲的形態，出現在他們頭上。在日間以雲作柱引帶他們，夜間以火柱中，顯明在他們當中當作保護。

15. 若此刻把怒氣發在他們身上，周邊的人便會說這番話：

16. 耶和華自己無能領以色列人出埃及，進入應許之地，就在曠野清理他們。

17. 現在顯出耶和華是大能者，會履行對他們的承諾。

18. 相信耶和華不輕易發怒，有豐盛的慈愛，赦免罪孽和過犯。不以有罪的為無罪，若然有的，必追討他的罪，自父及子，直到三四代。

19. 是會照祢那豐盛的慈愛，免去這民眾的孽，像昔日從埃及一直到如今。

20. 耶和華說：早就不追究他們。

21. 事實，有我存在的一日，耶和華的豐盛就會存在。

22. 只是這民眾雖然見過這份榮耀，也親身體會我在埃及和曠野所行的神蹟，仍然十次試探我，視我的話為無，

23. 這 (70) 的民眾是不能進入對列祖應許之地。輕視我的人，也不能。

24. 惟獨事奉我的迦勒，因他一心一意去跟從，必可進到那應許之地，他的後裔會擁有那地。

25. 明天，各人轉頭，從曠野朝紅海的方向進發。

這段經文有個疑問，是對話的方式，是耶和華親身顯現，還是一種心靈對話。

按之前摩西的記述，特點是只聽聲音，而耶和華真的是沒有 [固定] 的形象，為此人不可以立任何形式的 [像] ，十架嚴格而言都是 [形象] 的一種。為此保羅也將割禮，轉化成沒有形象，是心中受割禮。當時的猶太人就有反對。

耶和華在當時顯現過的形象，有火、有雲，都是大自然的現象，有深意。

至於聲音是少不了。只時聲音有直接也有間接，直接如在火中對話，間接如發夢，以及心靈對話。那麼這次對話會是那種？

按記述那是直接。問題是這個直接對話是摩西，而不是七十位族中領袖。

這個似乎是真心相信的領袖獨有的權利，明白耶和華與耶和華交心。觀看舊約的先知如摩西。似乎不是所有的先知都能，米利暗就不是，她沒有一心一意與耶和華合作，仍有個自我，去完成約這事上。摩西沒有這份私，才有這樣對話的可能。

這對話的內容顯得有意思。

這對話是良性，沒有罪的觀念，有的是犯錯。犯錯受罰，不是死。死不認錯，犯事變本加厲，如法老，都沒有死。因為他的橫梗，因為是領袖，有受害的人就無可避免。有許多人把這因果倒轉去理解，將責任推諉，也就無從去解釋，也解釋不清。受害人，有選擇這是肯定，就不知道方式如何，一是因為一切都有先兆，是可預知會發生，時間難定而已，二是個人的因素影響決定。

摩西若是內心與耶和華對話，對話用文字表達，推斷這方式，就如與耶和華真身對話，是人內心自我對話，人共有的心態。

https://pmc.ncbi.nlm.nih.gov/articles/PMC7067977

這研究是對人而言。這既是人自然的反應，那麼當人有了信念，相信天上有位亞爸父在，當遇有難題，會用自言自語的方式去求問，是自然不過的事。遺憾的是跟隨信仰的人，懷疑這種對話的可行性。摩西似乎是個很好的示範。

AI：

Self-dialogue, also known as inner speech or self-talk, is the continuous internal verbalization that structures thought, regulates emotions, and mediates between impulse and action. It serves as a critical cognitive tool for self-regulation, allowing individuals to process experiences, solve problems, and maintain focus through working memory support.

Psychologically, this internal process is categorized into spontaneous self-talk (unintentional, reflecting current emotional states) and goal-directed self-talk (intentional, used for motivation or performance). Research indicates that using second-person language (e.g., “you can do this”) creates psychological distancing, helping individuals detach from intense emotions and approach challenges with greater objectivity.

The Dialogical Self Theory posits that the mind functions as a “society of mind,” where multiple “I-positions” engage in internal dialogue. This allows for the integration of conflicting perspectives, internalization of others’ voices, and the negotiation of identity, demonstrating that self-dialogue is not merely monologue but a complex, polyphonic interaction that shapes personality and social understanding.

耶和華也確實如此。摩西自言自語，正反論証的過程，得出了一個結論，就是沒有被迫選擇。何以見得？

v.23. 這 (70) 民眾是不能進入對列祖應許之地。輕視我的人，也不能。24. 惟獨事奉我的迦勒，因他一心一意去跟從，必可進到那應許之地，他的後裔會擁有那地。為什麼可以說v.23節當中包含70人？因為這是內務會議，是當中的70人不信。相信的如迦勒，福留後代。

這段歷史，正如說明，讓今日的人，在作決定時，內心有所爭札時，知道可以自言自語方式，與信仰的原則和精神對話，在分辨的過程當中，定是非明進退，這是與耶和華在現代可以溝通的方法。信仰的可信就在此說明。