1
Nu 7:1-89.
繁體中文
英語原文
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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繁體中文
2, 3. 以色列的眾首領……來到耶和華面前獻供物——聖所竣工，不難想見會被視為大吉之日，使全以色列充滿喜樂與感恩。但領袖們並不滿足於只參與眾人普遍的歡慶，他們另有獨特的舉動：這舉動雖全出乎自願，卻在當時的處境中如此相宜、在性質上如此均一，顯然是經過事先商議安排的。他們奉獻的是運輸工具，正適合百姓在曠野遷移的狀態，用以把帳幕從一處搬到另一處。在山上所展示、且因其象徵與預表性質而必須嚴格遵從的那聖帳幕樣式中，並未為以色列人頻繁遷移時如何搬運帳幕作出任何安排。這既不屬神聖建築師藍圖的本質部分，便留給自發的慷慨來完成；無論從所獻之物的明智合宜，還是從獻呈的公開方式來看，我們都不容置疑地看到這些供物背後那敬虔與愛國的心意，以及這場合所引起的廣泛關注。獻呈者是「以色列的眾首領，就是各族長」，所獻的是六輛有蓋的車或小板車，以及十二頭牛——每兩位首領合夥一車，各獻一牛。
英語原文
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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繁體中文
4, 5. 耶和華對摩西說：你要從他們那裏收下，好辦理會幕的事——他們為一切身居高位、家資豐厚之人立下了美好的榜樣——要在支持並推進信仰的事上率先奉獻。摩西既受了嚴嚴的吩咐，要一絲不苟地照着神所指示的帳幕樣式而行，便對自己是否可以在此事上擅作主張心存猶疑。然而神解了他的難處，一方面宣告悅納這些甘心祭，另一方面又指示當如何分給利未人。神這樣做，大概只是認可了他們獻呈的用意；而獻呈者的實際智慧，早已決定要「分給利未人，各人按其所辦的事」——即按各利未宗族職責所需，多寡不一地分配給他們。這項神聖認可值得我們格外留意，因其確立了一項原則：在敬拜與教會治理的大事上，我們當忠實遵行所啟示的信仰與本分的準則；但關乎這些大事的次要安排，卻可按各地神百姓的資源與便利，合法地作出。「有許多事是留給人自行定規的——那些顯然帶來便利的附屬之物，若因找不到明文根據就加以抗拒，那與因聖經未題建堂、鳴鐘便反對召集百姓聚會，同樣荒謬」〔CHALMERS〕。
英語原文
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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繁體中文
6-9. 摩西收了車和牛——希伯來文此字譯作「車」似屬妥當。所指確為某種有輪的車；既有遮蓋，我們所能形成的最佳概念，就是它們類似我們的有蓋篷車。埃及和今日小亞細亞一帶古時確曾使用有輪車輛，這不僅有歷史可證，現存的雕刻與壁畫亦為明證。其中有些可能是以色列人出埃及時帶來的；另一些則可由那些作帳幕機械活的巧匠，照着他們所熟悉的樣式輕易造出。每車用兩頭牛來拉，聖經所記各次場合中，似從未用過更多。古時列國與希伯來人一般都用牛來拉車；如今在西亞某些地方仍在使用的少數牛車，仍以牛來拖拽〔KITTO〕。
給了利未人——分配的原則既自然又明智。米拉利子孫所得的車和牛，是革順子孫所得的兩倍；這顯然是因為後者只照管罩子和帷子（輕卻貴重、繡工精美的帷帳，〔Nu 4:24-26〕）， 前者卻負責搬運一切沉重龐大的材料（板、閂、柱子、帶卯的座），簡言之，就是一切較大的物件〔Nu 4:31, 32〕。 但凡想到底座、柱頂、柱子等上面金、銀、銅等金屬的巨大重量，大概都會認為四輛車和八頭牛遠不足以運送這麼龐大的負荷。況且米拉利子孫人數不多，三十歲以上的男丁只有三千二百人〔Nu 4:44〕； 因此有理由推想，日後所需——也必隨之補充——的車輛，遠比這次所給的要多〔CALMET〕。另一些人則認為聖經所記的就是全部車牛之數，推測米拉利人也許用手提攜許多較小的物件——例如帶卯的座，每個重一他連得，正是一人所能負擔
(2Ki 5:23)。 哥轄人既未獲分配有輪車輛，也未獲分配馱獸，因為他們受託運送的是屬於聖所的器具；這些器皿的神聖價值與性質（參
Nu 4:15）， 要求一種更尊貴的搬運方式——這些都是由利未人肩扛而行。即便在這項細微的安排中，凡深思的讀者都能看出神聖的智慧與聖潔；而偏離所定的本分之規，曾有一次導致神顯出聖潔的不悅，足以留下令人反省、肅然的印象
(2Sa 6:6-13)。
英語原文
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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繁體中文
10, 11. 首領們為獻壇之禮獻供物等——「壇」此處是單數代複數；因從所獻之物看，燔祭壇和香壇顯然都包括在內。這並非那些壇首次或正式的奉獻——那早已由摩西和亞倫在先前作過〔Le 8:11〕。 但這可視為另一次「奉獻」——因為這些供物是頭一次為特定的人或支派而獻的。
英語原文
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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繁體中文
11. 他們要……每天一個首領來獻等——東方君王古時的習俗——如波斯至今仍在某個一年一度的節日上——是極其隆重地坐在寶座上，那時各方的王公貴族從全國各地前來朝見，進獻貢物，這些貢物構成王室收入的一大宗。而在向尊貴之人呈獻一切禮物時，每一件都單獨陳列、大肆鋪張地呈上。帳幕既是他們大君王的宮殿，也是他們神的聖所，因此以色列的眾首領在此場合所獻的，可視為朝貢的供物；而那逐日逐一呈獻的方式，正與東方自古以來的習俗相符。每日分別為一人，既是為了儀式的隆重與輝煌，也是為了避免混亂與倉促；值得注意的是，獻呈的次序所看重的是營中位次與尊卑之別，而非出生的先後——自東開始，繼而南、西，最後北，按日頭運行的方向。
英語原文
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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繁體中文
12-17. 頭一日獻供物的是……猶大支派的……拿順等——猶大既已得居首位，該支派的首領或族長便率先作為代表獻呈；他的供物與其他人的供物一樣，按其豐厚程度看，大概並非出自私家財物，而是由各支派的共同捐輸所備辦。供物的一部分——如獻祭的牲畜——為當日的儀節之用，其中平安祭為數最多，因首領與部分百姓要在事後與祭司一同以歡宴慶祝。因此獻壇之禮後來成了週年節期。供物的另一部分則為長久使用——聖所事奉所必需的器具，如巨大的盤和碗
(Ex 25:29)。 這些銀器要在燔祭壇或院中使用，不用在聖所內，因聖所中一切器具都是純金或包金的；還有一把金勺子，其盛載之物表明它是為香壇所用。「勺子」一詞原文指一種手形的凹杯，祭司在尋常場合可用它從香盒中取適量的香，撒在壇火或香爐中；但在一年一度贖罪日的儀式中，除大祭司自己的手之外，不准用任何器具
(Le 16:12)。
英語原文
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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繁體中文
18-83. 第二日，以薩迦……的首領拿坦業獻供物——這支派既駐在猶大的右側，便由其代表接着獻呈；然後是左側的西布倫；如此按序而行，每支派所獻的供物在種類和數量上都相同，以表明各支派既受同等義務，便獻同等的貢物。雖然每份供物的數量與品質都相同，卻都個別記述，因為各支派各有指定的呈獻之日，使每一支派都得同等的尊榮，沒有一個被忽略或輕視。而且聖書既常在會眾中宣讀，歷代後裔因各支派祖先所獻之供物得着永久的記念，便對國家的崇拜更具切身之感。但這一方面是作為臣民向君王獻貢，另一方面卻純粹是宗教行動。所獻的器皿是為獻祭之用，所牽來的牲畜是潔淨可獻的，兩者在象徵上都表明：神既要作他們的君王住在他們中間，他們便是聖潔的子民，藉這供物將自己獻與神。
英語原文
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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繁體中文
48. 第七日——有人對這奉獻之工在安息日仍繼續進行表示驚訝。但假定所說的第七日是安息日（這並不確定），這工作是直接宗教性的，完全符合這聖日的設計。
英語原文
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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繁體中文
84-88. 用膏抹壇的日子——受默示的史家在此總結了前文敘述中詳列的各項，總數如下：十二個銀盤子，每個重一百三十舍客勒，合計一,五六○；十二個銀碗，每個七十舍客勒，合計八四○：總重量如此。一個一百三十舍客勒的銀盤子，換算為金衡，合七十五盎司、九本尼威特、一六八‧三一穀；一個七十舍客勒的銀碗合四十盎司、十二本尼威特、二一二一‧三一穀。故十二個盤子的總重量為九○五盎司、十六本尼威特、三三‧一一穀；十二個碗為四八七盎司、十四本尼威特、二○四‧三一穀；銀器總重量為一三九三盎司、十本尼威特、二三七‧三一穀；按每盎司五先令計，合英幣三八三鎊一先令八便士半。十二個金勺，每個按五盎司、十六本尼威特、三‧三一穀計，共六十九盎司、三本尼威特、一三五‧三一穀，按每盎司四鎊計，合英幣三二○鎊十四先令十便士半，與銀器合計，共七○三鎊十六先令六便士半。除此之外，供物還包括十二頭公牛、十二隻公綿羊、十二隻羊羔、二十四隻山羊、六十隻公綿羊、六十隻公山羊、六十隻羊羔——共計二百四十隻。一次獻上如此大量的祭牲，既證明以色列人擁有大量羊群，也證明西乃山脈之間谷地中的牧場十分豐富，這在當時如此，如今亦然。所有旅行者都證實那些廣闊的旱谷綠草如茵；而古時它們同樣或更加牧草豐美，也可由亞瑪力人以及拿八在巴蘭曠野所牧放的大量羊群得到證實
（1Sa 15:9）。
英語原文
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
無題
繁體中文
89. 摩西進會幕要與他說話——正如君王私下接見其臣僕，摩西雖不是祭司，卻蒙特別許可，可進入聖所，按需要從他屬天的君王領受指示。
他就聽見與他說話的聲音——他雖站在幔子的外側，卻能清楚聽見；這件事的提及十分重要，因為這是立約之使者——基督親自命令建立帳幕時所應許的
（Ex 25:22），
在帳幕奉獻之日得了應驗。這是摩西熱心與順服的賞賜；照樣，凡愛祂、遵守祂誡命的人，祂必向他顯現
（Joh 14:21）。
英語原文
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.
眾首領的獻祭
1. 摩西立完了帳幕的那日——那些把「日」字按字面理解為帳幕完工之確切日期的人，就不得不認為聖經的敘事是錯置的，並把第七至十一章這段歷史看作位置不當——按時序，它本該緊接《出埃及記》第四十章之後，因該章記載帳幕是在第二年正月初一日立起來的〔Ex 40:17〕。然而「日」一字在此分明是寬泛、不確定的用法，與時候同義；這可從接下來所記的事並非一日、而是歷時數日才辦完一事看出來。所以本章在歷史的次序上所處的位置是恰當的：帳幕及其器具（祭壇和一切器皿）受了膏抹
(Le 8:10)， 利未人被分別出來歸於聖事——百姓被數點，各支派按一定次序圍繞帳幕安營，而眾首領正是按這次序來獻上供物的。這樣一來，本章所描述那隆重儀式的時間，當在帳幕完工之後約一個月。