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Le 19:1-37.
简体中文
英語原文
Le 19:1-37.
A REPETITION OF SUNDRY LAWS.
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简体中文
2. 你晓谕以色列全会众——本章所列举的许多律法此前已经颁布过。然而，由于这些律法具有普遍适用性，并非针对某一特定阶层，而是针对整个国家，因此摩西似乎遵照神圣的指示，将它们重新讲诵——可能是在不同场合、向百姓相继的分批群体讲解——直到"以色列全会众"都受教明白。神的旨意在旧约教会中与在新约教会中一样，并非锁在不为人知的言语宝库中，而是明明地、公开地向百姓传达。
你们要圣洁，因为我……是圣洁的——神的子民既从世界中分别出来，就当圣洁，因为他的属性、他的律法和他的事奉都是圣洁的。（参见 1Pe 1:15）
英語原文
2. Speak unto all the congregation of the children of Israel--Many of the laws enumerated in this chapter had been previously announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Moses seems, according to divine instructions, to have rehearsed them, perhaps on different occasions and to successive divisions of the people, till "all the congregation of the children of Israel" were taught to know them. The will of God in the Old as well as the New Testament Church was not locked up in the repositories of an unknown tongue, but communicated plainly and openly to the people.
Ye shall be holy: for I . . . am holy--Separated from the world, the people of God were required to be holy, for His character, His laws, and service were holy. (See
1Pe 1:15).
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简体中文
3. 你们各人都当敬畏母亲和父亲，并守我的安息日——孝顺父母的本分与正确遵守安息日并列，两者都居于实践宗教信仰的根基地位。
英語原文
3. Ye shall fear every man his mother, and his father, and keep my sabbaths--The duty of obedience to parents is placed in connection with the proper observance of the Sabbaths, both of them lying at the foundation of practical religion.
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5-8. 你们献平安祭给耶和华的时候，要献得可蒙悦纳——其中包括感谢祭或为还愿所献之祭的，总是乐意献的供物。除了那些经摇祭和举祭而成为祭司所有的部分之外（参见 Le 3:1-17），祭牲的其余部分由献祭者及其亲友食用，但须遵从以下条例：若是感谢祭，要在献的日子当日食用；若是乐意的供物，虽然可在第二日食用，但若留到第三日仍有剩余，便要烧尽，若有人第三日还敢食用，便招致深重的罪咎。这严格禁令的理由，似乎是为了防止有人迷信地把坛上所献的肉附会某种神秘的效能。
英語原文
5-8. if ye offer a sacrifice of peace offerings unto the Lord, ye shall offer it at your own will--Those which included thank offerings, or offerings made for vows, were always freewill offerings. Except the portions which, being waved and heaved, became the property of the priests (see
Le 3:1-17),
the rest of the victim was eaten by the offerer and his friend, under the following regulations, however, that, if thank offerings, they were to be eaten on the day of their presentation; and if a freewill offering, although it might be eaten on the second day, yet if any remained of it till the third day, it was to be burnt, or deep criminality was incurred by the person who then ventured to partake of it. The reason of this strict prohibition seems to have been to prevent any mysterious virtue being superstitiously attached to meat offered on the altar.
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简体中文
9, 10. 在你们的地收割庄稼，不可割尽田角——以色列穷人拾取庄稼以及在田角未割之物的权利，由一条明确的法规予以保障；此外再加上与礼仪律相关的其他条例，构成了对他们供养的有益安排。同时，田主在谷物被运离田地之前，没有义务让穷人进入田中；他们似乎也可自行选择他们认为最值得或最需要的穷人（Ru 2:2, 8）。这是我们在任何民族的法典中所读到的最早的济贫律法；它在富人的心大大倾向慷慨之时，将公共义务的履行与私人自愿善举的实践，以令人赞叹的结合融为一体。
英語原文
9, 10. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field--The right of the poor in Israel to glean after reapers, as well as to the unreaped corners of the field, was secured by a positive statute; and this, in addition to other enactments connected with the ceremonial law, formed a beneficial provision for their support. At the same time, proprietors were not obliged to admit them into the field until the grain had been carried off the field; and they seem also to have been left at liberty to choose the poor whom they deemed the most deserving or needful
(Ru 2:2, 8).
This was the earliest law for the benefit of the poor that we read of in the code of any people; and it combined in admirable union the obligation of a public duty with the exercise of private and voluntary benevolence at a time when the hearts of the rich would be strongly inclined to liberality.
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11-16. 你们不可偷盗——这段经文谆谆教导了各种社会本分，主要针对人类极容易沾染的、常见而常被忽略的恶习；例如行小欺诈，或在商业交易中不忌讳违背真理，嘲笑身体上的缺陷，或传播有损他人的传闻。与这些恶习相对，人道与弟兄之爱的精神被大力强调。
英語原文
11-16. Ye shall not steal--A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business, ridiculing bodily infirmities, or circulating stories to the prejudice of others. In opposition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced.
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17. 总要指摘你的邻舍——神的子民受教导，不可对冒犯或伤害他们的人怀恨在心或谋划报复，而要劝戒冒犯者，借平静而友善的道理，使他认识到自己的过错。
免得因他担罪——字面是"免得你们有分于他的罪"。
英語原文
17. thou shalt in any wise rebuke thy neighbour--Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.
not suffer sin upon him--literally, "that ye may not participate in his sin."
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18. 要爱人如己——"邻舍"一词在此用作"同类受造之物"的同义词。以色列人在后来的时代将其含义局限于本国同胞。主耶稣在一个优美的比喻中驳斥了这种狭隘的解释（Lu 10:30-37）。
英語原文
18. thou shalt love thy neighbour as thyself--The word "neighbour" is used as synonymous with "fellow creature." The Israelites in a later age restricted its meaning as applicable only to their own countrymen. This narrow interpretation was refuted by our Lord in a beautiful parable
(Lu 10:30-37).
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19. 不可叫你的牲畜与异类配合——这一禁令可能是为阻止一种似乎侵犯了神在动物界中所设立之秩序的做法。
不可用两样搀杂的种子种田——这也是针对一种偶像崇拜的做法，即古撒比安人或拜火者的做法，他们撒下不同的种子，并伴随魔法仪式和咒语；注释家普遍认为这条律法以及前一条的用意，是为根除外邦人中盛行的逆性情欲与愚蠢迷信。但禁令的理由可能更深：因为研究土地与植物病害的人告诉我们，混杂种子的做法对花卉和谷物都有害。"若将包括谷物与草类的禾本科各种属同种于一田，并同时开花，以致两种花的花粉混合，便会产生劣种，农民称之为chess。它在大小、味道和营养原理上总是低劣，且不像产生它的两种谷粒。除了有损土壤健康之外，食用它们的动物和人也不免患病"[WHITLAW]。
不可穿羊毛、细麻两样搀杂料做的衣服——尽管这条训令与其相关联的另外两条一样，极可能是为根除某种迷信，但它似乎还有更深一层的含义。应当注意，律法并未禁止以色列人同时穿多种不同的布料，而只禁了所指定的两种；现代科学的观察与研究已证明："羊毛与细麻结合时，会增加其将电从身体导出的能力。在炎热气候中，它会引发恶性热病并耗竭体力；而当电从身体导出时，遇到热空气，便会如起泡剂一般引发炎症和腐蚀"[WHITLAW]。（参见 Eze 44:17, 18）
英語原文
19. Thou shalt not let thy cattle gender with a diverse kind--This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom.
thou shalt not sow thy field with mingled seed--This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order Gramineæ, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [WHITLAW].
neither shall a garment mingled of linen and woollen come upon thee--Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified; and the observations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength; and when passing off from the body, it meets with the heated air, inflames and excoriates like a blister" [WHITLAW]. (See
Eze 44:17, 18).
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简体中文
23-25. 要以果子为未受割礼的；三年……不可吃——"这条律法的智慧十分显著。每个园丁都会教导我们，不要让果树在最初的几年结果，而要摘掉花朵；原因是它们因此会长得更好，以后结果更为丰盛。'视为未受割礼'这个说法本身就暗示了掐掉它们的适当性；我不是说剪掉，因为这一操作通常用手，而不用刀"[MICHAELIS]。
英語原文
23-25. ye shall count the fruit thereof as uncircumcised; three years . . . it shall not be eaten of--"The wisdom of this law is very striking. Every gardener will teach us not to let fruit trees bear in their earliest years, but to pluck off the blossoms: and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off; I do not say cutting them off, because it is generally the hand, and not a knife, that is employed in this operation" [MICHAELIS].
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简体中文
26. 你们不可吃带血的物——（参 Le 17:10 的注释）。
不可……用法术，也不可观兆——前者指以蛇占卜，这是最早期的法术形式之一；后者字面意思是观云彩，因观察云彩的外形与动向，是预卜吉凶的一种常见方法。这些荒谬却根深蒂固的迷信，往往妨碍重大而严肃事务的推进；它们之所以被禁止，更是因为意味着对神之存在的缺乏信心，或对神之护理的缺乏倚靠。
英語原文
26. shall not eat any thing with the blood--(See on
Le 17:10).
neither . . . use enchantment, nor observe times--The former refers to divination by serpents--one of the earliest forms of enchantment, and the other means the observation, literally, of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deep-rooted superstitions often put a stop to the prosecution of serious and important transactions, but they were forbidden especially as implying a want of faith in the being, or of reliance on the providence of God.
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简体中文
27. 头的周围不可剃，等等——看来这发式很可能是以色列人在埃及学来的，因古埃及人将他们黑色的发丝仔细地剪短或剃去，使头顶所余的头发呈环绕头部的圆形，而胡须则修成方形。这种发式带有极浓厚的偶像崇拜含义；古时几乎所有的拜偶像者都采用它，略有不同的变化。（Jer 9:25-26; 25:23，其中“在极处的角落”意指将头发的边缘剃掉。）常常在后脑部留一绺或一撮头发，其余的则剪成环形，正如今日的土耳其人、中国人和印度人所为。
也不可损坏，等等——埃及人习惯剪去或剃去颊须，这从木乃伊的棺椁和纪念碑上神祇的造像中可以看出。但希伯来人为了与邻国分别出来，或者也是为了遏制某些已有的迷信，被禁止效法这一习俗。摩西竟然肯屈尊管制头发和胡须的样式，这似乎令人诧异——这些事通常不在立法者关注的范围之内，也与治理或宗教的领域相去甚远。因此，我们有强有力的推测依据：他借这些条例，正是要对付埃及人某些迷信的习俗。
英語原文
27. Ye shall not round the corners of your heads, &c.--It seems probable that this fashion had been learned by the Israelites in Egypt, for the ancient Egyptians had their dark locks cropped short or shaved with great nicety, so that what remained on the crown appeared in the form of a circle surrounding the head, while the beard was dressed into a square form. This kind of coiffure had a highly idolatrous meaning; and it was adopted, with some slight variations, by almost all idolaters in ancient times.
(Jer 9:25, 26; 25:23,
where "in the utmost corners" means having the corners of their hair cut.) Frequently a lock or tuft of hair was left on the hinder part of the head, the rest being cut round in the form of a ring, as the Turks, Chinese, and Hindus do at the present day.
neither shalt thou mar, &c.--The Egyptians used to cut or shave off their whiskers, as may be seen in the coffins of mummies, and the representations of divinities on the monuments. But the Hebrews, in order to separate them from the neighboring nations, or perhaps to put a stop to some existing superstition, were forbidden to imitate this practice. It may appear surprising that Moses should condescend to such minutiæ as that of regulating the fashion of the hair and the beard--matters which do not usually occupy the attention of a legislator--and which appear widely remote from the province either of government or of a religion. A strong presumption, therefore, arises that he had in mind by these regulations to combat some superstitious practices of the Egyptians.
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简体中文
28. 不可为死人的缘故用刀划伤你们的身体——在居丧之时在脸、臂、腿上深深划伤，是异教徒中普遍的习俗；这被视为对死者的适当尊崇，也是一种向掌管死亡与坟墓的神祇献上的平息祭。犹太人在埃及学了这习俗，虽后被引导脱离，却在一个后期堕落的时代又坠回这项古老的迷信（Isa 15:2; Jer 16:6; 41:5）。
也不可在身上刺纹——即纹身，在身体各处印上花朵、叶子、星辰及其他奇思异想的图案。这印痕有时用烙铁烫成，有时用墨或颜料，正如今日阿拉伯妇女和印度不同种姓所行。很可能人有一种强烈的倾向，要为某偶像而刺上这种记号，因而引出本节的禁令；这些记号被明智地禁止了，因为它们是背道的记号；一旦刺上，便是回归的难以逾越的障碍。（关于这习俗的暗指，见 Isa 44:5; Re 13:17; 14:1。）
英語原文
28. Ye shall not make any cuttings in your flesh for the dead--The practice of making deep gashes on the face and arms and legs, in time of bereavement, was universal among the heathen, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory offering to the deities who presided over death and the grave. The Jews learned this custom in Egypt, and though weaned from it, relapsed in a later and degenerate age into this old superstition
(Isa 15:2; Jer 16:6; 41:5).
nor print any marks upon you--by tattooing, imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person. The impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindus. It is probable that a strong propensity to adopt such marks in honor of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden, for they were signs of apostasy; and, when once made, they were insuperable obstacles to a return. (See allusions to the practice,
Isa 44:5; Re 13:17; 14:1).
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简体中文
30. 你们要守我的安息日，敬我的圣所——这诫命常与禁止拜偶像的条例一同重复，而在此处，它与上几节所禁的迷信紧密相连。
英語原文
30. Ye shall keep my sabbaths, and reverence my sanctuary--This precept is frequently repeated along with the prohibition of idolatrous practices, and here it stands closely connected with the superstitions forbidden in the previous verses.
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简体中文
31. 不可偏向那些交鬼的——译作“交鬼的”之希伯来文词，意为腹部，有时也指皮袋，因其形似腹部。在本段的用法中，它指向那些假装与看不见的世界相通的腹语术者。希伯来人被严禁向他们求问，因那些骗子虚妄却夸大的主张有损神的尊荣，并破坏他们作为神的百姓与祂所立的圣约关系。
也不可偏向占卜的——即算命者，如希伯来文词所提示，他们声称能借看手相（即观察手掌的纹路）来预卜求问者未来的命运。
英語原文
31. Regard not them that have familiar spirits--The Hebrew word, rendered "familiar spirit," signifies the belly, and sometimes a leathern bottle, from its similarity to the belly. It was applied in the sense of this passage to ventriloquists, who pretended to have communication with the invisible world. The Hebrews were strictly forbidden to consult them as the vain but high pretensions of those impostors were derogatory to the honor of God and subversive of their covenant relations with Him as His people.
neither seek after wizards--fortunetellers, who pretended, as the Hebrew word indicates, to prognosticate by palmistry (or an inspection of the lines of the hand) the future fate of those who applied to them.
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简体中文
33-34. 若有外人在你们的地与你同住，你们不可欺负他——以色列人当鼓励外人前来他们中间定居，使他们得以认识并敬拜真神；为此，他们被吩咐不可将外人当作异类，而要当作朋友，因为他们自己在埃及寄居时，起先也曾蒙那地善待与接纳。
英語原文
33, 34. if a stranger sojourn with thee in your land, ye shall not vex him--The Israelites were to hold out encouragement to strangers to settle among them, that they might be brought to the knowledge and worship of the true God; and with this in view, they were enjoined to treat them not as aliens, but as friends, on the ground that they themselves, who were strangers in Egypt, were at first kindly and hospitably received in that country.
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简体中文
37. 我是耶和华——各项诫命以此庄严的提醒反复加以确认，这等于说：“我，你们的创造主——那救你们脱离奴役的释放者、那有智慧设立律法并有权柄刑罚违犯者的君王。”这话很适合在以色列人心中铭刻他们当尽的责任，以及神要求他们顺服的权利。
英語原文
37. I am the Lord--This solemn admonition, by which these various precepts are repeatedly sanctioned, is equivalent to "I, your Creator--your Deliverer from bondage, and your Sovereign, who have wisdom to establish laws, have power also to punish the violation of them." It was well fitted to impress the minds of the Israelites with a sense of their duty and God's claims to obedience.
Le 19:1-37。
各项律法的重申。