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In commencing the study of any book in the Bible it is well to remind ourselves that each separate book has some prominent and dominant theme which, as such, is peculiar to itself, around which everything is made to center, and of which all the details are but the amplification. 在开始研读圣经中任何一卷书时，我们有必要提醒自己，每一卷独立的书都有某个突出的主导主题，这主题本身是它特有的，一切都围绕它展开，所有的细节不过是对它的扩展。

What that leading subject may be, we should make it our business to prayerfully and diligently ascertain. 那主导主题是什么，我们应当以祷告和殷勤的态度来确定这件事。

This can best be discovered by reading and rereading the book under review. 这最好通过反复阅读所研读的书卷来发现。

If other students before us have published the results of their labors, it is our duty to carefully examine their findings in the light of God’s Word, and either verify or disprove. 如果在我们之前的其他学者已经发表了他们工作的成果，我们有责任在神话语的光照下仔细检查他们的发现，并予以验证或否定。

Yet, concerning this there are two extremes to guard against, two dangers to avoid. 然而，关于这点有两个极端需要防范，两个危险需要避免。

The first, and perhaps the one which ensnares the most, is the assumption that other students have done their work so well, it is needless for us to go over the same ground. 第一个，也许是最容易使人陷入网罗的，是假定其他学者已经把工作做得如此之好，以至于我们没有必要重复同样的研究。

But that is laziness and unbelief: God may be pleased to reveal to you something which He did not to them; remember that there are depths in His Word which no human sounding-line has fathomed. 但那是懒惰和不信：神可能乐意向你启示祂没有向他们启示的东西；要记住，在祂的话语中有深度是人类任何探测线都未曾测透的。

The second danger is the craze for originality and the egotistical belief that we shall search more diligently than they who went before, and that therefore the results of our labors will be an improvement over all who have preceded us. 第二个危险是对原创性的狂热追求和自负的信念，认为我们会比前人更加殷勤地查考，因此我们工作的成果将胜过所有前人。

This is unwarrantable conceit, from which may Divine grace deliver us all. 这是毫无根据的自负，愿神圣的恩典把我们众人从中拯救出来。

With some books of the Bible we can more readily discover the central theme than in others. 对于圣经的某些书卷，我们能比其他书卷更容易地发现其中心主题。

This is noticeably the case with the first few books in the Old Testament. 旧约的前几卷书显然就是这种情况。

It is as though God had made it easier at the beginning so as to encourage us and prepare the way for some of the more complex books that follow—complex so far as their leading subjects are concerned. 这仿佛是神在开始时使它更容易，以鼓励我们并为随后一些更复杂的书卷预备道路——就它们的主导主题而言是复杂的。

Historically considered, the book of Genesis is the book of beginnings; but viewed doctrinally, it is seen to be the book which treats of election:—God choosing Shem from the three sons of Noah to be the channel from which should issue, ultimately, the Savior; God singling Out Abraham to be the father of the chosen Nation; God passing by Ishmael and choosing Isaac; God passing by Esau and choosing Jacob; God appointing Joseph from all the twelve sons of his father to be the honored instrument for making provision against the famine, and being raised to the second place in all Egypt; finally, in the passing by of the elder of Joseph’s sons and the bestowal of the firstborn’s portion on Ephraim (48:13-20) we behold another illustration of the same principle. 从历史角度看，创世记是记载起源的书；但从教义角度看，它被视为论述拣选的书：——神从挪亚的三个儿子中拣选闪作为最终出现救主的管道；神挑选亚伯拉罕作被拣选国度的父；神越过以实玛利而拣选以撒；神越过以扫而拣选雅各；神从他父亲所有十二个儿子中指定约瑟作为预备抵御饥荒的尊贵器皿，并被提升到全埃及的第二位；最后，在越过约瑟的长子而将长子的名分赐给以法莲(48:13-20)时，我们看到同一原则的另一个例证。

Yes, election is clearly the characteristic doctrine of Genesis. 是的，拣选明显是创世记的特征性教义。

And this is exactly what we might expect. 而这正是我们可能期待的。

“God hath from the beginning chosen you unto salvation” (2 Thess. 2:13), hence this truth is illustrated again and again in this book which begins the Scriptures. “神从起初拣选了你们，叫你们因信真道，又被圣灵感动，成为圣洁，能以得救”(帖后2:13)，因此这真理在这卷开始圣经的书中一再得到例证。

Just as surely may we anticipate—in the light of the New Testament—the dominant theme of Exodus. 正如我们同样确定地可以预期——在新约的光照下——出埃及记的主导主题。

Historically, the book of Exodus treats of the deliverance of Israel from Egypt; but viewed doctrinally, it deals with redemption. 从历史角度看，出埃及记论述以色列从埃及得拯救；但从教义角度看，它论述的是救赎。

Just as the first book of the Bible teaches that God elects unto salvation, so the second instructs us how God saves, namely, by redemption. 正如圣经的第一卷书教导神拣选人得救，第二卷书就教导我们神如何拯救，即藉着救赎。

Redemption, then, is the dominant subject of Exodus. 那么，救赎就是出埃及记的主导主题。

Following this, we are shown what we are redeemed for—worship, and this characterizes Leviticus, where we learn of the holy requirements of God and the gracious provisions He has made to meet these. 紧随其后，我们被显明我们被救赎是为了什么——敬拜，而这正是利未记的特征，在那里我们学习神的圣洁要求和祂为满足这些要求所作的恩典预备。

In Numbers we have the walk and warfare of the wilderness, where we have a typical representation of our experiences as we pass through this scene of sin and trial—our repeated and excuseless failures, and God’s long-sufferance and faithfulness. 在民数记中我们有旷野的行走和争战，在那里我们有我们经历的典型代表，当我们经过这罪恶和试炼的场景时——我们一再无可推诿的失败，以及神的恒久忍耐和信实。

And so we might continue. 我们可以如此继续下去。

But to return to Exodus. 但回到出埃及记。

This we have pointed out (as others before us have done) treats of redemption. 正如我们已经指出的(正如在我们之前的其他人所做的)，它论述救赎。

To the writer it appears that its contents fall into five divisions, which we may summarize as follows:—First, we see the need for redemption—pictured by a people enslaved: chapters to 6. 在作者看来，它的内容分为五个部分，我们可以总结如下：——首先，我们看到对救赎的需要——由被奴役的百姓来描绘：第1至6章。

Second, we are shown the might of the Redeemer—displayed in the plagues on Egypt: chapters 7 to 11. 第二，我们被显明救赎者的大能——在降于埃及的灾祸中显示：第7至11章。

Third, we behold the character of redemption—purchased by blood, emancipated by power: chapters 12 to 18. 第三，我们看见救赎的性质——由血买赎，由能力释放：第12至18章。

Fourth, we are taught the duty of the redeemed—obedience to the Lord: chapters 19 to 24. 第四，我们被教导蒙救赎者的本分——顺服主：第19至24章。

Fifth, we have revealed the provisions made for the failures of the redeemed—seen in the tabernacle and its services: chapters 25 to 40. 第五，我们看见为蒙救赎者的失败所作的预备被启示出来——在会幕及其事奉中可见：第25至40章。

In proof of what we have just said we would refer the reader to Exodus 15:13, which we regard as the key verse to the book, “Thou in Thy mercy hast led forth the people which Thou hast redeemed: Thou hast guided them in Thy strength unto Thy holy habitation.” 为证明我们刚才所说的，我们请读者参考出埃及记15:13，我们认为这是本书的钥节，”你凭慈爱，领了你所赎的百姓；你凭能力，引他们到了你的圣所。”

Note that here we have the need for redemption implied—God’s “mercy”; the power of the Redeemer is referred to—His “strength”; the character of redemption is described—”led forth the people”; the responsibilities of the redeemed and their privileges are signified in a reference to the tabernacle—”unto Thy holy habitation.” 注意这里我们有对救赎需要的暗示——神的”慈爱”；救赎者的能力被提及——祂的”能力”；救赎的性质被描述——”领了百姓”；蒙救赎者的责任和他们的特权在提及会幕时得到标示——”到了你的圣所”。

Another thing which is a great help in the study of Exodus is to note its numerical position in the Sacred Canon. 在研究出埃及记时另一个很有帮助的事是注意它在圣经正典中的数字位置。

Exodus is the second book of the Bible, and it will be found that the character of its contents fully accords with this. 出埃及记是圣经的第二卷书，会发现它内容的性质完全与此相符。

The number two in its scriptural significations, treats of difference or division. 数字二在圣经的意义中，论述差异或分别。

Proof of this is found in its first occurrence in the Bible: the second day of Genesis was when God divided the waters. 这证据在圣经中首次出现时可以找到：创世记的第二日是神分开水的时候。

Hence, two is the number of witness, for if the testimony of two different men agree, the truth is established. 因此，二是见证的数字，因为如果两个不同之人的见证一致，真理就得到确立。

Two is therefore the number of opposition. 因此二也是对立的数字。

One is the number of unity, but two brings in another, who is either in accord with the first or opposed to him. 一是合一的数字，但二引入另一个，他要么与第一个一致，要么与他对立。

Hence, two is also the number of contrast, consequently, whenever we find two men coupled together in Scripture it is, with rare exceptions, for the purpose of bringing out the difference there is between them: for example, Cain and Abel, Jacob and Esau, Moses and Aaron, David and Solomon, etc. 因此，二也是对比的数字，因此，每当我们在圣经中发现两个人被联系在一起时，除了极少的例外，都是为了显明他们之间的差异：例如，该隐和亚伯，雅各和以扫，摩西和亚伦，大卫和所罗门，等等。

Let us now see how these slightly varied meanings of the number two are traceable in the character and contents of this second book of Scripture. 现在让我们看看数字二这些略有不同的含义如何在圣经这第二卷书的性质和内容中可以追溯。

Two is the number of division. 二是分别的数字。

In the first chapter of Exodus we find Pharaoh ordering a division to be made among the babies of the Israelites: if a son was born he should be killed, if a daughter she should be spared. 在出埃及记第一章中，我们发现法老命令在以色列人的婴孩中作出分别：如果生的是儿子就要杀掉，如果是女儿就存留。

In the plagues, the Lord made a division between His people and the Egyptians: “And I will sever in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. 在灾祸中，主在祂的百姓和埃及人之间作了分别：”当那日，我必分别我百姓所住的歌珊地，使那里没有成群的苍蝇，好叫你知道我是天下的耶和华。

And I will put a division between My people and thy people; tomorrow shall this sign be” (Ex. 8:22, 23). 我要将我的百姓和你的百姓分别出来。明天必有这神迹”(出8:22-23)。

So, too, He divided between their cattle: “And the Lord shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children’s of Israel” (Ex. 9:4). 同样，祂也在他们的牲畜之间作了分别：”耶和华要分别以色列的牲畜和埃及的牲畜，凡属以色列人的，一样都不死”(出9:4)。

When Israel came to the Red Sea we are told, “And Moses stretched out his hand over the sea; and the Lord caused the Sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided” (14:21). 当以色列来到红海时，我们被告知，”摩西向海伸杖，耶和华便用大东风，使海水一夜退去，水便分开，海就成了干地”(14:21)。

Again; it is only in Exodus (26:33) that we read of the veil which was to “divide between the holy place and the most holy.” 再者；只有在出埃及记(26:33)中，我们才读到那要”将圣所和至圣所隔开”的幔子。

Two is also the number of witness, and mark how this note is sounded throughout the book. 二也是见证的数字，并注意这个音调如何在全书中响起。

The sufferings and groanings of the Hebrews witnessed to their need of deliverance. 希伯来人的受苦和呻吟见证了他们对拯救的需要。

The plagues bore witness to the power and wrath of God, and it is noteworthy that God employed two witnesses, Moses and Aaron, in announcing these to Pharaoh. 灾祸见证了神的能力和忿怒，值得注意的是神使用了两个见证人，摩西和亚伦，向法老宣告这些。

The Passover-night witnessed to the value and sufficiency of the blood. 逾越节之夜见证了血的价值和充足性。

The wilderness experiences of Israel witnessed to the faithfulness and tender love of God. 以色列在旷野的经历见证了神的信实和温柔的爱。

The giving of the law witnessed to the righteousness government of Jehovah. 律法的颁布见证了耶和华的公义治理。

The tabernacle bore typical witness to the manifold perfections of Christ. 会幕以预表方式见证了基督的多方面完美。

Again; two is the number of opposition. 再者；二是对立的数字。

This is something which is prominently marked in Exodus. 这是在出埃及记中显著标明的东西。

The antagonism of the Enemy is very manifest throughout. 仇敌的敌对在全书中非常明显。

First, we behold it in the determined and cruel effort made to prevent the increase of the Hebrews. 首先，我们在阻止希伯来人增多的坚决而残忍的努力中看到它。

Then we see the children of Israel oppressed by merciless task-masters. 然后我们看到以色列人被无情的督工压迫。

Next, when Moses goes in and performs his miraculous signs before the king, Pharaoh’s magicians “withstood” him: and it is striking to observe that only two of their names have been preserved in Holy Writ (2 Tim. 3:8). 接下来，当摩西进去在王面前行他的神迹时，法老的术士们”抵挡”他：值得注意的是，只有他们中两人的名字被保存在圣经中(提后3:8)。

In connection with Israel’s exodus from Egypt, Pharaoh opposed every step of the way. 在以色列出埃及的过程中，法老在每一步上都进行对抗。

Even after Israel left Egypt and crossed the Red Sea, we see the Amalakites opposing them in the wilderness (17:8)—note it was not the Israelites who attacked the Amalakites, but the enemy who came to fight against the people of God. 即使在以色列离开埃及并渡过红海之后，我们看到亚玛力人在旷野中与他们对抗(17:8)——注意不是以色列人攻击亚玛力人，而是仇敌来与神的百姓争战。

Finally, two is the number of contrast. 最后，二是对比的数字。

Even a casual reading will reveal the marked differences between the first two books of Scripture: let us note a few of them. 即使随意阅读也会揭示圣经前两卷书之间的显著差异：让我们注意其中几个。

In the book of Genesis we have the history of a family, in Exodus the history of a nation. 在创世记中我们有一个家族的历史，在出埃及记中则是一个国家的历史。

In Genesis the descendants of Abraham are seen few in number, in Exodus they are to he numbered by the million. 在创世记中亚伯拉罕的后裔人数很少，在出埃及记中他们要以百万计数。

In the former we see the Hebrews welcomed and honored in Egypt, in the latter they are viewed as feared and hated. 在前者中我们看到希伯来人在埃及受欢迎和尊荣，在后者中他们被视为可怕和可恨的。

In the former there is a Pharaoh who says to Joseph, “God hath showed thee all this” (41:39) ; in the latter there is a Pharaoh who says to Moses, “I know not the Lord” (5:2). 在前者中有一个法老对约瑟说，”神既将这事都指示你”(41:39)；在后者中有一个法老对摩西说，”我不认识耶和华”(5:2)。

In Genesis there is a “lamb” promised (22:8) ; in Exodus the “lamb” is slain (chap. 12). 在创世记中有一只”羊羔”被应许(22:8)；在出埃及记中”羊羔”被宰杀(第12章)。

In the one we see the entry of Israel into Egypt; in the other we behold their exodus. 在一卷中我们看到以色列进入埃及；在另一卷中我们看到他们的出埃及。

In the one we see the patriarchs in the land “which flowed with milk and honey”; in the other we behold their descendants in the wilderness. 在一卷中我们看到列祖在”流奶与蜜”之地；在另一卷中我们看到他们的后裔在旷野。

Genesis ends with Joseph in a coffin; while Exodus closes with the glory of the Lord filling the tabernacle. 创世记以约瑟在棺材中结束；而出埃及记以耶和华的荣耀充满会幕结束。

A series of more vivid contrasts could scarcely be imagined. 很难想象出一系列更鲜明的对比。

The central doctrine of the book of Exodus is redemption, but this is not formally expounded, rather is it strikingly illustrated, in earliest times, God, it would seem, did not communicate to His people an explicit and systematic form of doctrine; instead, He instructed them, mainly, through His providential dealings and by means of types and symbols. 出埃及记的中心教义是救赎，但这不是正式阐述的，而是显著地例证出来的，在最早的时期，神似乎没有向祂的百姓传达明确和系统的教义形式；相反，祂主要通过祂的护理性处置和藉着预表和象征来教导他们。

Once this is clearly grasped by us it gives new interest to the Old Testament scriptures. 一旦我们清楚地掌握了这点，它就给旧约圣经带来新的兴趣。

The opening books of the Bible contain very much more than an inspired history of events that happened thousands of years ago: they are filled with adumbrations and illustrations of the great doctrines of our faith which are set forth categorically in the New Testament epistles. 圣经的开篇书卷包含的远不止是几千年前发生的事件的默示历史：它们充满了对我们信仰伟大教义的预示和例证，这些教义在新约书信中被明确地阐述。

Thus “whatsoever things were written aforetime were written for our learning” (Rom. 15:4), and we lose much if we neglect to study the historical portions of the Old Testament with this fact before us. 因此”从前所写的圣经都是为教训我们写的”(罗15:4)，如果我们忽略在这事实面前研究旧约的历史部分，我们就会失去很多。

The deliverance of Israel from Egypt furnishes a remarkably full and accurate typification of our redemption by Christ. 以色列从埃及得拯救提供了我们藉着基督得救赎的极其完整和准确的预表。

The details of this will come before us, God willing, in our later studies. 如果神愿意，这些细节将在我们以后的研究中呈现在我们面前。

Here, we can only call attention to the broad outlines of the picture. 在这里，我们只能提请注意这幅图画的大致轮廓。

Israel in Egypt illustrates the place we were in before Divine grace saved us. 以色列在埃及例证了在神圣的恩典拯救我们之前我们所在的地方。

Egypt symbolizes the world, according to the course of which we all walked in time past. 埃及象征世界，我们所有人从前都随从世界的风俗行事。

Pharaoh, who knew not the Lord, who defied Him, who was the inveterate enemy of God’s people, but who at the end was overthrown by God, shadows forth the great adversary, the Devil. 法老，他不认识主，违抗祂，是神百姓的顽固仇敌，但最终被神推翻，预示了那大仇敌，魔鬼。

The cruel bondage of the enslaved Hebrews pictures the tyrannical dominion of sin over its captives. 被奴役的希伯来人的残酷束缚描绘了罪对其俘虏的暴虐统治。

The groaning of the Israelites under their burdens speaks of the painful exercises of conscience and heart when convicted of our lost condition. 以色列人在他们重担下的呻吟讲述了当被定罪处于失丧状况时良心和内心的痛苦操练。

The deliverer raised up by God in the person of Moses, points to the greater Deliverer, even our Lord Jesus Christ. 神在摩西身上兴起的拯救者，指向更伟大的拯救者，就是我们的主耶稣基督。

The Passover-night tells of the security of the believer beneath the sheltering blood of God’s Lamb. 逾越节之夜讲述了信徒在神羔羊遮蔽之血下的安全。

The exodus from Egypt announces our deliverance from the yoke of bondage and our judicial separation from the world. 从埃及出来宣告了我们从奴役的轭下得拯救和我们从世界的法理性分离。

The crossing of the Red Sea depicts our union with Christ in His death and resurrection. 渡过红海描绘了我们与基督在祂死和复活中的联合。

The journey through the wilderness—its trials and testings, with God’s provision to meet every need—represent the experiences of our pilgrim course. 穿越旷野的旅程——它的试炼和考验，以及神满足每一需要的供应——代表了我们客旅历程的经历。

The giving of the law to Israel teaches us the obedient submission which we owe to our new Master. 向以色列颁布律法教导我们对新主人应有的顺服降服。

The tabernacle with its beautiful fittings and furnishings, shows us the varied excellencies and glories of Christ. 会幕及其美丽的配件和陈设，向我们显明基督的各样卓越和荣耀。

Thus it will be found that almost everything in this second book of the Bible has a spiritual message and application to us. 因此会发现，圣经这第二卷书中几乎所有东西都有对我们的属灵信息和应用。

It is also to be remarked that there is much in the hook of Exodus that looks forward to and anticipates the future. 也应该注意到，在出埃及记中有许多东西是向前看并预期未来的。

The historical portions of this second book of Scripture have a dispensational as well as doctrinal value, a prophetic as well as a moral and spiritual signification. 圣经这第二卷书的历史部分既有时代性价值也有教义价值，既有预言性意义也有道德和属灵意义。

There is not a little in it that will minister instruction and comfort to the people of God in a coming day, as well as to us now. 其中有不少内容将在未来的日子里对神的百姓以及现在对我们施行教导和安慰。

History repeats itself, and what is recorded in Exodus will be found to foreshadow a later chapter in the vicissitudes of Abraham’s descendants. 历史会重演，出埃及记中所记载的会被发现预示了亚伯拉罕后裔命运变迁中的后来一章。

The lot of Israel in the Tribulation period will be even worse than it was in the days of Moses. 以色列在大灾难时期的命运将比摩西时代更糟。

A greater tyrant than Pharaoh will yet be “raised up” by God to chastise them. 一个比法老更大的暴君将被神”兴起”来管教他们。

A more determined effort than that of old will be made to cut them off from being a nation. 将会作出比从前更坚决的努力来灭绝他们使他们不再成为一个国家。

Groanings and cryings more intense and piteous will yet ascend to heaven. 更加强烈和悲惨的呻吟和呼求将会升到天上。

Plagues even more fearful than those sent upon the land of Pharaoh will yet be poured out upon the world from the vials of God’s wrath. 比那些降在法老地上的更可怕的灾祸将会从神忿怒的碗中倾倒在世界上。

God shall again send forth two witnesses, empowered by Him to show forth mighty signs and wonders, but their testimony shall be rejected as was that of Moses and Aaron of old. 神将再次差遣两个见证人，由祂授权显明大能的神迹奇事，但他们的见证将像从前摩西和亚伦的见证一样被拒绝。

Emissaries of Satan, supernaturally endowed, will perform greater prodigies than did the magicians of Egypt. 撒但的使者，被超自然地赋予能力，将行比埃及术士更大的奇事。

A remnant of Israel shall again be found in the wilderness, there to be sustained by God. 以色列的余民将再次被发现在旷野，在那里被神供养。

And at the end shall come forth the great Deliverer, who will vanquish the enemies of His people by a sorer judgment than that which overtook the Egyptians at the Red Sea. 在末了将出现伟大的拯救者，祂将用比红海降在埃及人身上更严厉的审判战胜祂百姓的仇敌。

Finally, there shall yet be an even greater exodus than that from Egypt, when the Lord shall gather to Palestine the outcasts of Israel from “the uttermost part of the earth to the uttermost part of heaven.” 最后，将会有一个比出埃及更伟大的出走，那时主将从”地极到天边”把以色列被赶散的人聚集到巴勒斯坦。

In addition to the illustrations of the various parts and aspects of the doctrine of redemption and the prophetic forecast of Israel’s lot in the day to come, there are in the book of Exodus quite a number of precious types of the person and work of our Lord Jesus Christ. 除了对救赎教义各个部分和方面的例证以及对以色列在未来日子命运的预言性预示之外，在出埃及记中还有相当多关于我们主耶稣基督的位格和工作的宝贵预表。

In many respects there is a remarkable correspondency between Moses and Christ, and if the Lord permits us to complete this series of articles, we shall, at the close, systematize these correspondencies, and show them to be as numerous and striking as those which engaged our attention when Joseph was before us. 在许多方面，摩西和基督之间有显著的对应关系，如果主允许我们完成这一系列文章，我们将在结束时系统化这些对应关系，并显明它们与约瑟在我们面前时吸引我们注意的那些一样众多和显著。

In addition to the personal type of Moses we shall consider how the burning bush, the Passover lamb, the crossing of the Red Sea, the manna, the smitten rock, the tabernacle as a whole, and everything in it, looked at separately, each and all tell forth in symbolic but unmistakable language the manifold glories of Christ. 除了摩西的个人预表外，我们将思考燃烧的荆棘、逾越节的羊羔、渡过红海、吗哪、被击打的磐石、作为整体的会幕，以及其中的每一样东西，分别来看，每一个都以象征但明确的语言述说基督的多方面荣耀。

A rich feast is before us; may God the Holy Spirit sharpen our appetites so that we may feed upon them in faith, and be so nourished thereby that we shall grow in grace and in the knowledge of our Lord and Savior Jesus Christ. 丰盛的筵席在我们面前；愿神圣灵激发我们的胃口，使我们可以凭信心以它们为食，并因此得到滋养，以致我们在恩典中和在认识我们主救主耶稣基督上长进。

As the title of these papers intimates, we shall not attempt a complete verse by verse exposition of the book of Exodus, rather shall we continue the course followed by us in our articles on Genesis. 正如这些文章的标题所暗示的，我们不会尝试对出埃及记进行逐节完整的解释，而是将继续我们在创世记文章中所遵循的路线。

Our endeavor will be to stimulate the people of God to a more careful and systematic study of the Old Testament scriptures, by calling attention to some of the hidden wonders which escape the notice of the careless reader, but which cause the reverent student to say with one of old, “I rejoice at Thy word as one that findeth great spoil” (Ps. 119:162). 我们的努力将是激励神的百姓更仔细和系统地研读旧约圣经，通过提请注意一些隐藏的奇妙之处，这些是粗心的读者所忽略的，但使敬畏的学习者与古人一同说：”我喜爱你的话，好像人得了许多掠物”(诗119:162)。

While we shall not ignore the practical application of the message to our own lives, and shall seek to profit from the many salutary lessons to be found for us in Exodus, nevertheless, our chief concern will be the study of those typical pictures which meet us at every turn. 虽然我们不会忽略信息对我们自己生活的实际应用，并将寻求从出埃及记中为我们找到的许多有益教训中获益，然而，我们主要的关注将是研究那些在每一个转折点遇到我们的预表性图画。

The next article will be devoted to Exodus 1, and in the meantime we would urge the interested reader to make a careful study of its contents. 下一篇文章将专门讨论出埃及记第1章，与此同时我们敦促有兴趣的读者仔细研读它的内容。

May the God of all grace anoint our eyes, and may the Spirit of Truth constantly guide our thoughts as we pass from chapter to chapter. 愿一切恩典的神膏抹我们的眼睛，愿真理的圣灵在我们从一章到另一章时不断引导我们的思想。