Chapter commentary
Numbers Chapter 7
1
Nu 7:1-89.
简体中文
English original
Nu 7:1-89.
THE PRINCES' OFFERINGS.
1. the day that Moses had fully set up the tabernacle--Those who take the word "day" as literally pointing to the exact date of the completion of the tabernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eleventh chapters as out of its place--the chronology requiring that it should have immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year
[Ex 40:17].
But that the term "day" is used in a loose and indeterminate sense, as synonymous with time, is evident from the fact that not one day but several days were occupied with the transactions about to be described. So that this chapter stands in its proper place in the order of the history; after the tabernacle and its instruments (the altar and its vessels) had been anointed
(Le 8:10),
the Levites separated to the sacred service--the numbering of the people, and the disposal of the tribes about the tabernacle, in a certain order, which was observed by the princes in the presentation of their offerings. This would fix the period of the imposing ceremonial described in this chapter about a month after the completion of the tabernacle.
2
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简体中文
2, 3. 以色列的首领……在耶和华面前献供物——不难想象，圣殿工程的竣工被视为吉庆之机，给以色列全体百姓带来极大的喜乐与感恩。但那些首领并不满足于参与众人一般性的表达，他们以一项行动来显出自己的不同；这行动虽纯出自愿，却又恰到好处、分配公平，可见它是事先商定安排的结果。这是一项关于搬运工具的奉献，适合百姓在旷野迁徙的状态，用以将帐幕从一地运往另一地。在山上所展示的那圣帐的样式——其象征与预表性质要求严格遵从——并未为以色列人频繁行程中的搬运作任何预备。因这并非神圣建筑师的设计图所必需的，便留待自愿的慷慨来完成；无论从所献礼物的恰当性，还是从所呈献的公开方式来看，我们都可找到明确的证据，证明这些礼物出于敬虔与爱国之心，也证明此事引起了广泛的关注。献礼物的是“以色列的首领，宗族的长族长”，所献的礼物包括六辆有蓬的货车或小车，以及十二头牛；每两位首领合献一辆车，各献一头牛。
English original
2, 3. the princes of Israel . . . brought their offering before the Lord--The finishing of the sacred edifice would, it may well be imagined, be hailed as an auspicious occasion, diffusing great joy and thankfulness throughout the whole population of Israel. But the leading men, not content with participating in the general expression of satisfaction, distinguished themselves by a movement, which, while purely spontaneous, was at the same time so appropriate in the circumstances and so equal in character, as indicates it to have been the result of concerted and previous arrangement. It was an offer of the means of carriage, suitable to the migratory state of the nation in the wilderness, for transporting the tabernacle from place to place. In the pattern of that sacred tent exhibited on the mount, and to which its symbolic and typical character required a faithful adherence, no provision had been made for its removal in the frequent journeyings of the Israelites. That not being essential to the plan of the divine architect, it was left to be accomplished by voluntary liberality; and whether we look to the judicious character of the gifts, or to the public manner in which they were presented, we have unmistakable evidence of the pious and patriotic feelings from which they emanated and the extensive interest the occasion produced. The offerers were "the princes of Israel, heads of the house of their fathers," and the offering consisted of six covered wagons or little cars, and twelve oxen, two of the princes being partners in a wagon, and each furnishing an ox.
4
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简体中文
4, 5. 耶和华对摩西说：你要从他们那里拿去，好用以致会幕之工——他们对一切身居尊位、富有资财的人树立了美好的榜样，就是要率先捐输以支持宗教、促进宗教的利益。摩西所受的命令极其严格，要一丝不苟地忠于帐幕的神圣样式，这可能使他怀疑在此事上若无命令是否可自由行事。然而神使他释然，一方面宣告悦纳这些甘心祭，另一方面指示将其分配给利未人的方式。神在这样做时，大概只是认可了献祭的目的，而献祭者先前的实际智慧已经决定，这些当“分给利未人，各人按其当办的职务”——即按各利未部门的职务所需，或多或少地分给每个部门。注意到这属神的认可至关重要，因它确立了一项原则：在敬拜神与教会治理的重大事项上，我们当忠实地遵从所启示的信仰与职责的准则；但关于这些事项的次要安排，则可按神百姓在各处的财力与便利而合法地制定。“有许多事是交由人为规范的——那些无可置疑的便利附属之物，若因拿不出明确的授权便加以抵制，其荒谬程度，无异于因没有经文支持建造教堂和敲响教堂钟声，便抗议召集百姓来敬拜神” [CHALMERS]。
English original
4, 5. The Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation--They exhibited a beautiful example to all who are great in dignity and in wealth, to be foremost in contributing to the support and in promoting the interests of religion. The strictness of the injunctions Moses had received to adhere with scrupulous fidelity to the divine model of the tabernacle probably led him to doubt whether he was at liberty to act in this matter without orders. God, however, relieved him by declaring His acceptance of the freewill offerings, as well as by giving instructions as to the mode of their distribution among the Levites. It is probable that in doing so, He merely sanctioned the object for which they were offered, and that the practical wisdom of the offerers had previously determined that they should be distributed "unto the Levites, to every man according to his service"--that is, more or fewer were assigned to each of the Levitical divisions, as their department of duty seemed to require. This divine sanction it is of great importance to notice, as establishing the principle, that while in the great matters of divine worship and church government we are to adhere faithfully to the revealed rule of faith and duty, minor arrangements respecting them may be lawfully made, according to the means and convenience of God's people in different places. "There is a great deal left to human regulation--appendages of undoubted convenience, and which it were as absurd to resist on the ground that an express warrant cannot be produced for them, as to protest against the convening of the people to divine service, because there is no Scripture for the erection and ringing of a church bell" [CHALMERS].
6
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简体中文
6-9. 摩西收了车和牛——希伯来文一词以“车”来翻译颇为恰当。所指的必然是某种有轮的车；因它们有篷，我们所能形成的最好印象是，它们与我们的篷车有些相似。有轮之车在古埃及以及今日的亚细亚土耳其曾被使用，这不仅有历史为证，也有现存的雕塑和绘画为证。其中一些以色列人可能在出埃及时随身带来；另一些则可由那些承担帐幕机械工程的能工巧匠，按他们所熟悉的样式轻易造出。每辆车由两头牛牵引，而圣经所提的各场合中，似乎从未使用过更多的牛。古时在其他民族中如同在希伯来人中一样，牛似乎普遍用于拉拽；至今在西亚某些地方仍在使用的少数几辆大车，仍以牛来拖拽 [KITTO]。
给了利未人——分配的原则自然而审慎。米拉利子孙所得的车与牛，是革顺子孙的两倍，原因显而易见：后者只负责罩棚和帷子（轻巧却珍贵、绣工精美的帐幔，
[Nu 4:24-26]），
前者却被指派搬运一切沉重庞大的材料（板、闩、柱子和座），简言之，所有较大的器具
[Nu 4:31, 32]。
凡想到底座、柱顶和柱子等上面金银铜等金属的巨大重量的人，大概都会得出结论：四辆车和八头牛远远不足以运送如此庞大的载重。况且米拉利子孙人数不多，从三十岁以上的只有三千二百人
[Nu 4:44]；
因此有理由相信，日后所需的车会远比此次所给的更多，也必会得到供应 [CALMET]。另一些人认为圣经记载的已是车牛的总数，他们推测米拉利人可能把许多较小的物件亲手携带——例如带卯的座，每个重一他连得，正是一人所能负担的
(2Ki 5:23)。
哥辖人既未分得有轮之车，也未分得驮兽，因为他们受托搬运属圣所的器具，这些器具的神圣价值与性质（参
Nu 4:15）
要求更尊贵的搬运方式。这些由利未人肩扛而行。即使在这细微的安排中，每一位深思的读者都可看出神圣智慧与圣洁的证据；而偏离所定的职责之规，在一件有记录的事例中，招致了神圣不悦的彰显，足以产生有益而严肃的警戒
(2Sa 6:6-13)。
English original
6-9. Moses took the wagons and the oxen--The Hebrew word seems to be fairly rendered by the word "wagons." Wheel carriages of some kind are certainly intended; and as they were covered, the best idea we can form of them is, that they bore some resemblance to our covered wagons. That wheel carriages were anciently used in Egypt, and in what is now Asiatic Turkey, is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, according to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for draught in ancient times among other nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia [KITTO].
gave them unto the Levites--The principle of distribution was natural and judicious. The Merarites had twice the number of wagons and oxen appropriated to them that the Gershonites had, obviously because, while the latter had charge only of the coverings and hangings (the light but precious and richly-embroidered drapery,
[Nu 4:24-26])
the former were appointed to transport all the heavy and bulky materials (the boards, bars, pillars, and sockets) in short, all the larger articles of furniture
[Nu 4:31, 32].
Whoever thinks only of the enormous weight of metal, the gold, silver, brass, &c., that were on the bases, chapiters, and pillars, &c., will probably come to the conclusion that four wagons and eight oxen were not nearly sufficient for the conveyance of so vast a load. Besides, the Merarites were not very numerous, as they amounted only to thirty-two hundred men from thirty years and upward
[Nu 4:44];
and, therefore, there is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnished, than were given on this occasion [CALMET]. Others, who consider the full number of wagons and oxen to be stated in the sacred record, suppose that the Merarites may have carried many of the smaller things in their hands--the sockets, for instance, which being each a talent weight, was one man's burden
(2Ki 5:23).
The Kohathites had neither wheeled vehicles nor beasts of burden assigned them, because, being charged with the transport of the furniture belonging to the holy place, the sacred worth and character of the vessels entrusted to them (see on
Nu 4:15)
demanded a more honorable mode of conveyance. These were carried by those Levites shoulder high. Even in this minute arrangement every reflecting reader will perceive the evidence of divine wisdom and holiness; and a deviation from the prescribed rule of duty led, in one recorded instance, to a manifestation of holy displeasure, calculated to make a salutary and solemn impression
(2Sa 6:6-13).
10
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简体中文
10, 11. 首领为坛行奉献之礼等——“坛”在此处以单数代复数；因从所献祭物的种类可见，燔祭坛和香坛都包括在内。这并非那些坛初次或正式的奉献礼，那早已由摩西和亚伦在先前举行过
[Le 8:11]。
但这可视为一次额外的“奉献”——这些供物是头一次为特定的个人或支派而献的。
English original
10, 11. the princes offered for dedicating of the altar, &c.--"Altar" is here used in the singular for the plural; for it is evident, from the kind of offerings, that the altars of burnt offering and incense are both referred to. This was not the first or proper dedication of those altars, which had been made by Moses and Aaron some time before
[Le 8:11].
But it might be considered an additional "dedication"--those offerings being the first that were made for particular persons or tribes.
11
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简体中文
11. 他们要……每首领每天献上等——古时东方的君王惯于在某些年度节期中，如今日波斯仍如此行，端坐宝座、威仪赫赫；其治下各地的王公贵胄前来觐见，进献贡物，这些贡物构成其王室收入的很大一部分。而在向大人物献上一切礼物或呈品时，每一件都要单独呈上，且伴有炫耀的展示。帐幕既是他们大君王的宫殿，也是他们神的圣所，因此以色列的首领们在此场合下，可被视为进献贡品；其逐一相继的呈献方式，与东方自古以来的习俗相符。每人各有一日分别为圣，既为典礼的隆重与华丽，也为避免混乱与仓促；值得注意的是，献礼的次序并非按照出生的长幼，而是按他们在营中所排列的等次与尊卑——从东边开始，转到南边，再到西边，最后以北方结束，循着日头的运行。
English original
11. They shall offer . . . each prince on his day, &c.--Eastern princes were accustomed anciently, as they are in Persia still on a certain yearly festival, to sit upon their thrones in great state, when the princes and nobles, from all parts of their dominions, appear before them with tributary presents, which form a large proportion of their royal revenue. And in the offering of all gifts or presents to great personages, every article is presented singly and with ostentatious display. The tabernacle being the palace of their great King, as well as the sanctuary of their God, the princes of Israel may be viewed, on the occasion under notice, as presenting their tributary offerings, and in the same manner of successive detail, which accords with the immemorial usages of the East. A day was set apart for each, as much for the imposing solemnity and splendor of the ceremony, as for the prevention of disorder and hurry; and it is observable that, in the order of offering, regard was paid to priority not of birth, but of rank and dignity as they were ranked in the camp--beginning at the east, proceeding to the south, then to the west, and closing with the north, according to the course of the sun.
12
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简体中文
12-17. 头一日献供物的是……犹大支派的拿顺等——犹大既已被赐予优先的地位，该支派的首领或族长便首先作为代表获准献供；他的供物如同其他人的供物一样，从其昂贵程度来看，被认为并非出自个人私产，而是来自各支派共同的捐输。供物的某些部分，如献祭用的牲畜，是为当日的礼仪之用——其中平安祭为数最多，因首领和部分百姓随后与祭司一同以欢筵庆祝这场合。因此，奉献之节后来成了周年节期。供物的其他部分则为长久之用，即圣所事奉所需用的器具；如大盘子和碗
(Ex 25:29)。
这些既为银子所制，当用于燔祭坛或院中，而非圣所之内——圣所中的一切器具都是纯金或包金的；另有一把金勺子，其内容物表明其用途是香坛。译作“勺子”的词指一种中空的杯，形如手掌，祭司在平日可用它从香盒中舀取适量香料，抛在坛火之上或香炉之中；但在一年一度赎罪日的典礼中，除了大祭司自己的手之外，不许用任何器具
(Le 16:12)。
English original
12-17. He that offered his offering the first day was Nahshon . . . of the tribe of Judah, &c.--Judah having had the precedence assigned to it, the prince or head of that tribe was the first admitted to offer as its representative; and his offering, as well as that of the others, is thought, from its costliness, to have been furnished not from his own private means, but from the general contributions of each tribe. Some parts of the offering, as the animals for sacrifice, were for the ritual service of the day, the peace offerings being by much the most numerous, as the princes and some of the people joined with the priests afterwards in celebrating the occasion with festive rejoicing. Hence the feast of dedication became afterwards an anniversary festival. Other parts of the offering were intended for permanent use, as utensils necessary in the service of the sanctuary; such as an immense platter and bowl
(Ex 25:29).
Being of silver, they were to be employed at the altar of burnt offering, or in the court, not in the holy place, all the furniture of which was of solid or plated gold; and there was a golden spoon, the contents of which show its destination to have been the altar of incense. The word rendered "spoon" means a hollow cup, in the shape of a hand, with which the priests on ordinary occasions might lift a quantity from the incense-box to throw on the altar-fire, or into the censers; but on the ceremonial on the day of the annual atonement no instrument was allowed but the high priest's own hands
(Le 16:12).
18
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简体中文
18-83. 第二日献供物的是以萨迦首领拿坦业——这支派既驻于犹大的右侧，便由其代表接着献供；然后是左侧的西布伦；如此按序而行，每支派所献的供物在种类和数量上都相同，以表明各支派既同受义务，便同献等量的贡物。虽然每份所献的供物在数量和质量上都相同，却各自分别记载，因各支派各有一日分别出来呈献，好使每支派都得同等的尊荣，无一被忽视或轻看。又因圣书常在公众中诵读，后代每一世代都会因各支派先祖所献供物的永久记念，对民族崇拜产生更深的关切。但这在一层意义上是作为臣民向其君王献贡，在另一层意义上却纯属宗教之举。所献的器具是为献祭之用——所牵来的牲畜是洁净且合于献祭的，二者都象征性地表明：神既在他们中间居住为王，他们便是圣洁的子民，并借这奉献将自己献给神。
English original
18-83. On the second day Nethaneel . . . prince of Issachar, did offer--This tribe being stationed on the right side of Judah, offered next through its representative; then Zebulun, which was on the left side; and so on in orderly succession, every tribe making the same kind of offering and in the same amount, to show that, as each was under equal obligation, each rendered an equal tribute. Although each offering made was the same in quantity as well as quality, a separate notice is given of each, as a separate day was appointed for the presentation, that equal honor might be conferred on each, and none appear to be overlooked or slighted. And as the sacred books were frequently read in public, posterity, in each successive age, would feel a livelier interest in the national worship, from the permanent recognition of the offerings made by the ancestors of the respective tribes. But while this was done in one respect, as subjects offering tribute to their king, it was in another respect, a purely religious act. The vessels offered were for a sacrificial use--the animals brought were clean and fit for sacrifice, both symbolically denoting, that while God was to dwell among them as their Sovereign, they were a holy people, who by this offering dedicated themselves to God.
48
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48. 第七日——有人诧异，这献礼物的工作竟在安息日仍继续进行。但假定这里所说的第七日就是安息日（这并不确定），这工作乃是直接关乎宗教性质的，完全符合圣日设立的本意。
English original
48. On the seventh day--Surprise has been expressed by some that this work of presentation was continued on the Sabbath. But assuming that the seventh day referred to was a Sabbath (which is uncertain), the work was of a directly religious character, and perfectly in accordance with the design of the sacred day.
84
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84-88. 这是坛奉献的礼物——受默示的史家在此将前文详述的各项汇总，其总数如下：12个银盘子，每个重一百三十舍客勒，合计一千五百六十；12个银碗，每个七十舍客勒，合计八百四十：总重量如下。一个银盘子一百三十舍客勒，换算为金衡，等于75盎司9本尼威特168.31哩；一个银碗七十舍客勒等于40盎司12本尼威特2121.31哩。故12个银盘子总重为905盎司16本尼威特33.11哩；12个银碗总重为487盎司14本尼威特204.31哩；银器总重为1393盎司10本尼威特237.31哩；按每盎司5先令计，合英镑383镑1先令8½便士。12个金勺，每个按5盎司16本尼威特3.31哩计，共为69盎司3本尼威特135.31哩，按每盎司4镑计，合英镑320镑14先令10½便士，加上银器之数，总计为703镑16先令6½便士。除此之外，供物还包括十二头公牛、十二只公绵羊、十二只羊羔、二十四只山羊、六十只公绵羊、六十只公山羊、六十只羊羔——合计二百四十只。在一次场合就献上如此大量的牲畜为祭，既证明了以色列人牛群之多，也证明了那时、直到今日仍可在西乃山脉之间的谷中找到的牧场何等丰盛。所有旅行者都见证那些广阔的河谷草木繁茂；而古代那些地方同样、甚至更盛的牧场，也由亚玛力人和拿八在巴兰旷野牧放的大群牛羊所证实
(撒上 15:9)。
English original
84-88. This was the dedication of the altar--The inspired historian here sums up the separate items detailed in the preceding narrative, and the aggregate amount is as follows: 12 silver chargers, each weighing 130 shekels equals 1560; 12 silver bowls, each 70 shekels equals 840: total weight. A silver charger at 130 shekels, reduced to troy weight, made 75 ounces, 9 pennyweights, 168.31 grains; and a silver bowl at 70 shekels amounts to 40 ounces, 12 pennyweights, 2121.31 grains. The total weight of the 12 chargers is therefore 905 ounces, 16 pennyweights, 33.11 grains; and that of the 12 bowls 487 ounces, 14 pennyweights, 204.31 grains; making the total weight of silver vessels 1393 ounces, 10 pennyweights, 237.31 grains; which at 5s. per ounce, is equal to £383 1s. 8½d. The 12 golden spoons, allowing each to be 5 ounces, 16 pennyweights, 3.31 grains, amount to 69 ounces, 3 pennyweights, 135.31 grains, which, at £4 per ounce, is equal to £320 14s. 10½d., and added to the amount of the silver, makes a total of £703 16s. 6½d. Besides these the offerings comprised twelve bullocks, twelve rams, twelve lambs, twenty-four goats, sixty rams, sixty he-goats, sixty lambs--amounting in all to 240. So large a collection of cattle offered for sacrifice on one occasion proves both the large flocks of the Israelites and the abundance of pastures which were then, and still are, found in the valleys that lie between the Sinaitic Mountains. All travellers attest the luxuriant verdure of those extensive wadies; and that they were equally or still more rich in pasture anciently, is confirmed by the numerous flocks of the Amalekites, as well as of Nabal, which were fed in the wilderness of Paran
(1Sa 15:9).
89
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简体中文
89. 摩西进会幕要与耶和华说话的时候——正如君王私下接见他的臣宰，摩西虽不是祭司，却蒙特许进入圣所，按需要从他的天上的王领受训示。
他就听见耶和华与他说话的声音——他虽站在幔子外边，却能清楚地听见；提到这事是重要的，因为这正是在会幕奉献之时，应验了主基督亲自——就是命令建造会幕的立约使者——所特别应许的
(出 25:22)。
这是摩西热心顺服的赏赐；照样，凡爱祂、遵守祂命令的人，祂也必向他们显现
(约 14:21)。
English original
89. And when Moses was gone into the tabernacle of the congregation to speak with him--As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded.
then he heard the voice of one speaking to him--Though standing on the outer side of the veil, he could distinctly hear it, and the mention of this circumstance is important as the fulfilment, at the dedication of the tabernacle, of a special promise made by the Lord Christ Himself, the Angel of the Covenant, commanding its erection
(Ex 25:22).
It was the reward of Moses' zeal and obedience; and, in like manner, to all who love Him and keep His commandments He will manifest Himself
(Joh 14:21).
Nu 7:1-89.
众首领的 供物。
1. 摩西立好了帐幕的那日——那些将“日”一词按字面理解为帐幕落成确切日期的人，不得不认为神圣叙事此处是断裂的，第七至十一章这段历史脱出了其应有的位置——因为按年代顺序，它本应紧接《出埃及记》第四十章之后，该章记述帐幕是在第二年正月初一日立起来的
[Ex 40:17]。
然而“日”一词在此显然是宽泛而不确定的用法，与时候同义；这一点从以下事实即可看出：所要叙述的事件并非一日，而是耗时数日。因此，本章在历史次序中处于其恰当的位置；在帐幕及其器具（祭坛及其器皿）受膏抹之后
(Le 8:10)，
利未人被分别出来归于圣事——百姓被数点，各支派按一定的次序安置于帐幕周围，而众首领也循此秩序献上供物。据此可将本章所记隆重典礼的时期定于帐幕落成之后约一个月。