Chapter commentary
Numbers Chapter 10
1
Nu 10:1-36.
简体中文
English original
Nu 10:1-36.
THE USE OF THE SILVER TRUMPETS.
2
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简体中文
2. 你要用银子作两支号——这些号呈长形，与埃及人的号不同；后者是用来召集百姓敬拜奥西里斯的，弯曲如羊角。摩西所造的号，如 JOSEPHUS 所描述、且如提图斯凯旋门上所刻画的那样，是直的，长约一肘或更长，管粗如笛。两端与我们今日所用的号十分相似。它们是纯银所制——因金属纯净而能发出尖锐清晰的声音；共有两支，可能因为亚伦只有两个儿子；但后来数目大增
(Jos 6:8; 2Ch 5:12)。
虽然营中包括二百五十万人，两支号也足够了，因为声音在纯净的空气中易于传播，且能在西奈山的山谷间强烈回响。
English original
2. Make thee two trumpets of silver--These trumpets were of a long form, in opposition to that of the Egyptian trumpets, with which the people were convened to the worship of Osiris and which were curved like rams' horns. Those which Moses made, as described by JOSEPHUS and represented on the arch of Titus, were straight, a cubit or more in length, the tubes of the thickness of a flute. Both extremities bore a close resemblance to those in use among us. They were of solid silver--so as, from the purity of the metal, to give a shrill, distinct sound; and there were two of them, probably because there were only two sons of Aaron; but at a later period the number was greatly increased
(Jos 6:8; 2Ch 5:12).
And although the camp comprehended 2,500,000 of people, two trumpets would be quite sufficient, for sound is conveyed easily through the pure atmosphere and reverberated strongly among the valleys of the Sinaitic hills.
3
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简体中文
3-7. 他们吹号的时候——似乎借着音量大小的差别和音调的变化来发出信号，以适合不同的场合，以色列人学会了加以辨别。两支号同时吹出统一单纯的声音，是召集百姓的全会；单吹一支号，是召集众首领商议公共事务；另有他种音调则为起行或出战吹出警号。一次警号是营地东边（犹大、以萨迦、西布伦三支派）起行的既定信号；两次警号是南边起行的信号；虽然我们现有的希伯来文经文未载，但七十士译本记有：吹三次警号时西边的人起行；吹四次号时北边的人拔营。如此，以色列营中便建立了最严密的秩序与纪律——任何军事行军都不可能比这更有规制。
English original
3-7. when they shall blow with them--There seem to have been signals made by a difference in the loudness and variety in the notes, suited for different occasions, and which the Israelites learned to distinguish. A simple uniform sound by both trumpets summoned a general assembly of the people; the blast of a single trumpet convoked the princes to consult on public affairs; notes of some other kind were made to sound an alarm, whether for journeying or for war. One alarm was the recognized signal for the eastern division of the camp (the tribes of Judah, Issachar, and Zebulun) to march; two alarms gave the signal for the southern to move; and, though it is not in our present Hebrew text, the Septuagint has, that on three alarms being sounded, those on the west; while on four blasts, those on the north decamped. Thus the greatest order and discipline were established in the Israelitish camp--no military march could be better regulated.
8
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简体中文
8. 祭司亚伦的儿子要吹号等——利未人或百姓中的普通人都不可担任这发信号的职务。为要引人更加留意、更忠心地遵守，这职分唯独保留给祭司，作为耶和华的仆人；正如古时在波斯及其他东方国家，警号是从君王的帐幕中吹响的，照样号也从帐幕——以色列王可见的居所——中吹响。
English original
8. the sons of Aaron the priests shall blow with the trumpets, &c.--Neither the Levites nor any in the common ranks of the people could be employed in this office of signal giving. In order to attract greater attention and more faithful observance, it was reserved to the priests alone, as the Lord's ministers; and as anciently in Persia and other Eastern countries the alarm trumpets were sounded from the tent of the sovereign, so were they blown from the tabernacle, the visible residence of Israel's King.
9
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简体中文
9. 你们……打仗——在迦南地，无论是遭到外敌入侵，还是照神的应许前去得地为业，“你们[即祭司]就要吹警号。”这劝告后来确实被遵行
(Nu 31:6; 2Ch 13:12)；
在那种情形下，这是对神敬虔信靠之举。在战前所行的一项庄严而宗教性的举动，常常激励那些深知自己从事的是善良正义之业的人的心；因此吹号既是神的律例，便在以色列人心中产生了这样的效果。但这些话语所含的更多——即神仿佛被号声唤醒，要以他的同在和帮助来赐福。
English original
9. If ye go to war--In the land of Canaan, either when attacked by foreign invaders or when they went to take possession according to the divine promise, "ye [that is, the priests] shall blow an alarm." This advice was accordingly acted upon
(Nu 31:6; 2Ch 13:12);
and in the circumstances it was an act of devout confidence in God. A solemn and religious act on the eve of a battle has often animated the hearts of those who felt they were engaged in a good and just cause; and so the blowing of the trumpet, being an ordinance of God, produced that effect on the minds of the Israelites. But more is meant by the words--namely, that God would, as it were, be aroused by the trumpet to bless with His presence and aid.
10
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简体中文
10. 在你们快乐的日子和节期——欢乐和感恩的场合都要以吹号为开端，正如日后一切节期所行的那样
(Ps 81:3; 2Ch 29:27)，
以表明他们以喜乐欢欣之心从事事奉神。
English original
10. Also in the day of your gladness, and in your solemn days--Festive and thanksgiving occasions were to be ushered in with the trumpets, as all feasts afterwards were
(Ps 81:3; 2Ch 29:27)
to intimate the joyous and delighted feelings with which they engaged in the service of God.
11
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简体中文
11. 第二年二月二十日等——以色列人在 Wady-Er-Rahah 及西奈山脉邻近的谷地中扎营，共十一个月零二十九天。（参
Ex 19:1）。
他们长期在西奈逗留，除了效力于若干极其重要的宗教目的之外，以色列人在经历了埃及为奴之地的劳苦与压迫之后，也需要一段安息与恢复的时期。他们无论在身体还是道德上，都尚未准备好与那好战的民族交战——在取得迦南之前，他们必须对付这些民族。但西奈所行的奇事——耶和华的膀臂如此明显地为他们的缘故彰显——所立的约和所保证的特别福气，开启了一系列塑造这百姓品格的道德与宗教教育——使他们认识自己崇高的命定，并将那唯独能使一个民族伟大的属天真理与公义的崇高原则灌输给他们。
English original
11. It came to pass on the twentieth day of the second month, in the second year, &c.--The Israelites had lain encamped in Wady-Er-Rahah and the neighboring valleys of the Sinaitic range for the space of eleven months and twenty-nine days. (Compare
Ex 19:1).
Besides the religious purposes of the highest importance to which their long sojourn at Sinai was subservient, the Israelites, after the hardships and oppression of the Egyptian servitude, required an interval of repose and refreshment. They were neither physically nor morally in a condition to enter the lists with the warlike people they had to encounter before obtaining possession of Canaan. But the wondrous transactions at Sinai--the arm of Jehovah so visibly displayed in their favor--the covenant entered into, and the special blessings guaranteed, beginning a course of moral and religious education which moulded the character of this people--made them acquainted with their high destiny and inspired them with those noble principles of divine truth and righteousness which alone make a great nation.
12
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简体中文
12. 巴兰的旷野——它从西奈山群的山脚、即 Et-Tyh 起，延伸过那片广袤的高原，直到巴勒斯坦的西南边界。
English original
12. wilderness of Paran--It stretched from the base of the Sinaitic group, or from Et-Tyh, over that extensive plateau to the southwestern borders of Palestine.
13
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简体中文
13-27. 以色列人就……按着站口往前行，遵摩西的吩咐——在拔营之时，摩西大概站在某处高地上，观看各队依次穿过山谷的出口。行军的次序已有描述
(Nu 2:1-34)；
但这里所呈现的是这庞大人群实际迁移的景象，让我们留意为安全搬运圣物所采取的格外谨慎。在由犹大（连同以萨迦和西布伦支派）领先作前锋之后，随着而来的是革顺子孙和米拉利子孙，扛着帐幕沉重而粗大的材料。其次启行的是流便和以法莲的侧翼编队。然后是哥辖人，他们处于移动人群的中央，肩扛圣器具。他们远远落后于利未人其余的部分，以至于后者在新营地有充分时间在哥辖人到达之前先把帐幕的框架立起来。最后是但支派及其相联支派，为这庞大的队伍殿后。每支派都在其首领或族长之下编列，一切行动中都聚于自己的旗下。
English original
13-27. the children of Israel took their journey . . . by the hand of Moses--It is probable that Moses, on the breaking up of the encampment, stationed himself on some eminence to see the ranks defile in order through the embouchure of the mountains. The marching order is described
(Nu 2:1-34);
but, as the vast horde is represented here in actual migration, let us notice the extraordinary care that was taken for ensuring the safe conveyance of the holy things. In the rear of Judah, which, with the tribes of Issachar and Zebulun, led the van, followed the Gershonites and Merarites with the heavy and coarser materials of the tabernacle. Next in order were set in motion the flank divisions of Reuben and Ephraim. Then came the Kohathites, who occupied the center of the moving mass, bearing the sacred utensils on their shoulder. They were so far behind the other portions of the Levitical body that these would have time at the new encampment to rear the framework of the tabernacle before the Kohathites arrived. Last of all, Dan, with the associated tribes, brought up the rear of the immense caravan. Each tribe was marshalled under its prince or chief and in all their movements rallied around its own standard.
29
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简体中文
29. 何巴，米甸人流珥的儿子——也称为流珥（即叶忒罗
[出 2:18，
旁注]）。何巴是这位米甸族长的儿子，也是摩西的内兄，似乎在以色列人于西乃安营的整段期间都住在他们中间；如今他们起行，他便提议回到自己的本乡去。摩西力劝他留下来，一面为他在信仰上的益处，一面也因他游牧生活的习惯能为他效力。
English original
29. Hobab, the son of Raguel the Midianite--called also Reuel (the same as Jethro
[Ex 2:18,
Margin]). Hobab, the son of this Midianite chief and brother-in-law to Moses, seems to have sojourned among the Israelites during the whole period of their encampment at Sinai and now on their removal proposed returning to his own abode. Moses urged him to remain, both for his own benefit from a religious point of view, and for the useful services his nomad habits could enable him to render.
31
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简体中文
31. 求你不要离开我们……你可以当作我们的眼目——摩西既已享有云柱引导之益，却仍如此恳切地强留此人，使许多人感到诧异。但应当记得，云柱的引导虽指明了穿越无路旷野的总体方向，却不会那样具体详尽地指出可获草场、荫蔽与水源的地点——这些地点往往被流沙掩盖在偏僻之处。况且，全军中曾分出数队；何巴作为一个强大部族的族长，而非一个普通的阿拉伯人，他的效力必极为有用。
English original
31. Leave us not, I pray thee . . . and thou mayest be to us instead of eyes--The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of the directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though it showed the general route to be taken through the trackless desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained and which were often hid in obscure spots by the shifting sands. Besides, several detachments were sent off from the main body; the services of Hobab, not as a single Arab, but as a prince of a powerful clan, would have been exceedingly useful.
32
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简体中文
32. 你若和我们同去……耶和华以什么恩惠待我们，我们也必以什么待你——此处提出了有力的诱因；但这似乎并未改变这年轻人的心意，因为他离开后，就在自己的境内定居下来。 （参见
士 1:16
和
撒上 15:6 的注释。）
English original
32. if thou go with us . . . what goodness the Lord will show unto us, the same will we do unto thee--A strong inducement is here held out; but it seems not to have changed the young man's purpose, for he departed and settled in his own district. (See on
Jud 1:16
and
1Sa 15:6).
33
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简体中文
33. 他们前行……三天的路程——第一天的进程很小，大约十八到二十英里。
耶和华的约柜在他们前头行——约柜本来是抬在营中央的，因此有些著名的注释家认为本节应译为"约柜在他们眼前先行"，其上的云柱在他们眼中十分显眼。但更可能的是，停时覆在约柜之上的云柱，在行军时是在他们前头引导的——正如有一次行进时
(出 14:19)
明明说它转换了位置。
English original
33. they departed . . . three days' journey--the first day's progress being very small, about eighteen or twenty miles.
ark of the covenant of the Lord went before them--It was carried in the center, and hence some eminent commentators think the passage should be rendered, "the ark went in their presence," the cloud above upon it being conspicuous in their eyes. But it is probable that the cloudy pillar, which, while stationary, rested upon the ark, preceded them in the march--as, when in motion at one time
(Ex 14:19)
it is expressly said to have shifted its place.
35
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35, 36. 约柜往前行的时候，摩西就说：耶和华啊，求你兴起，愿你的仇敌四散——摩西作为百姓的代表，每次起行和停驻时都献上合宜的祷告。这样，一切行程都因虔诚分别为圣；我们的祷告也当如此："你若不亲自和我同去，就不要把我们从这里领上去"
[出 33:15]。
English original
35, 36. when the ark set forward that Moses said, Rise up, Lord, and let thine enemies be scattered--Moses, as the organ of the people, uttered an appropriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanctified by devotion; and so should our prayer be, "If thy presence go not with us, carry us not hence"
[Ex 33:15].
Nu 10:1-36.
银号 之功用。