Comentário do capítulo
Leviticus Capítulo 14
1
Le 14:1-57.
简体中文
Original em inglês
Le 14:1-57.
THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER.
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简体中文
2, 3. 长大麻风求洁净的日子的条例——大麻风患者虽然已经痊愈，却不可随意立即返回人群之中。其疾病的恶性性质，使他重新被接纳进入百姓之中时，必须采取最谨慎的措施。一位在疾病诊断方面最精明的祭司[GROTIUS]被派去照管这样的被隔离者，得洁净的大麻风患者来到这位负责的祭司面前；经过检验并获得健康证明后，便立即在营外举行此处所描述的礼仪。
Original em inglês
2, 3. law of the leper in the day of his cleansing--Though quite convalescent, a leper was not allowed to return to society immediately and at his own will. The malignant character of his disease rendered the greatest precautions necessary to his re-admission among the people. One of the priests most skilled in the diagnostics of disease [GROTIUS], being deputed to attend such outcasts, the restored leper appeared before this official, and when after examination a certificate of health was given, the ceremonies here described were forthwith observed outside the camp.
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简体中文
4. 两只鸟——字面是"麻雀"。然而Septuagint译作"小鸟"；而从它们被指明为"洁净"这一点来看，显然应取这种广义的理解，因为如果指的是麻雀，提到"洁净"这一条件就完全是多余的。在律法所规定的一切供物中，摩西只吩咐使用常见易得的鸟；因此我们可以推测，他此处所指的乃是麻雀或鸽子之类的鸟，因为在旷野中要获取活的野鸟可能十分困难。
香柏木、朱红色线并牛膝草——此处所说的香柏木，当然不是著名的黎巴嫩香柏树，一般认为是松柏，因为那灌木有几个品种在西奈山的裂缝与崖隙间大量生长。这种灌木的一根树枝被朱红色线带绑在一束牛膝草上，活鸟要被系在其上；当他们把树枝蘸在水中时，鸟的尾巴也被沾湿，但头部和翅膀不可沾水，以便它被释放时不被妨碍飞行。
Original em inglês
4. two birds--literally, "sparrows." The Septuagint, however, renders the expression "little birds"; and it is evident that it is to be taken in this generic sense from their being specified as "clean"--a condition which would have been altogether superfluous to mention in reference to sparrows. In all the offerings prescribed in the law, Moses ordered only common and accessible birds; and hence we may presume that he points here to such birds as sparrows or pigeons, as in the desert it might have been very difficult to procure wild birds alive.
cedar-wood, and scarlet, and hyssop--The cedar here meant was certainly not the famous tree of Lebanon, and it is generally supposed to have been the juniper, as several varieties of that shrub are found growing abundantly in the clefts and crevices of the Sinaitic mountains. A stick of this shrub was bound to a bunch of hyssop by a scarlet ribbon, and the living bird was to be so attached to it, that when they dipped the branches in the water, the tail of the bird might also be moistened, but not the head nor the wings, that it might not be impeded in its flight when let loose.
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简体中文
5-9. 祭司要吩咐人用瓦器盛活水，把这一只鸟宰在上面——由于一只鸟的血不足以浸没另一只鸟的身体，所以要掺和泉水，以增加所设立之洒血礼所需之量；这礼要重复七次，表明完全的洁净。（参见 2Ki 5:10; Ps 51:2; Mt 8:4; Lu 5:14）。随后将活鸟放飞，作为大麻风患者解除隔离的标记，祭司便宣告他为洁净；这正式的宣告是以全然庄重的方式进行的，为要使大麻风患者的心深印神圣恩慈的感受，也使别人确信可以安全地与他交往。此后还需在七日的一系列日子里经过几项洁净之礼，整个过程要在第七日重复一次，他才被准许重新进入营中。由祭司参与这一事实，似乎暗示会对刚痊愈的大麻风患者给予合适的教导，也会解释在洁净大麻风过程中所用象征性礼仪的意义。这些当时被理解到何种程度，我们无从知晓。但我们可以在大麻风与罪这疾病之间，以及在洁净大麻风所遵行的礼仪与福音所预备的之间，追溯出一些有益的类比。其中最主要的类比是：正如大麻风患者只有在显出某种状态的改变之后，祭司才下令献祭；同样，罪人必须处于信心与悔改的运用之中，才能享受福音之恩的益处。被宰的鸟与被释放的鸟，被认为分别预表基督的死与复活；而向那已患大麻风之人所行的洒血，则预表那些要求信徒洁净自己肉身与心灵一切污秽、在敬畏主中追求完全圣洁的条件。
Original em inglês
5-9. the priest shall command that one of the birds be killed . . . over running water--As the blood of a single bird would not have been sufficient to immerse the body of another bird, it was mingled with spring water to increase the quantity necessary for the appointed sprinklings, which were to be repeated seven times, denoting a complete purification. (See
2Ki 5:10; Ps 51:2; Mt 8:4; Lu 5:14).
The living bird being then set free, in token of the leper's release from quarantine, the priest pronounced him clean; and this official declaration was made with all solemnity, in order that the mind of the leper might be duly impressed with a sense of the divine goodness, and that others might be satisfied they might safely hold intercourse with him. Several other purifications had to be gone through during a series of seven days, and the whole process had to be repeated on the seventh, ere he was allowed to re-enter the camp. The circumstance of a priest being employed seems to imply that instruction suitable to the newly recovered leper would be given, and that the symbolical ceremonies used in the process of cleansing leprosy would be explained. How far they were then understood we cannot tell. But we can trace some instructive analogies between the leprosy and the disease of sin, and between the rites observed in the process of cleansing leprosy and the provisions of the Gospel. The chief of these analogies is that as it was only when a leper exhibited a certain change of state that orders were given by the priest for a sacrifice, so a sinner must be in the exercise of faith and penitence ere the benefits of the gospel remedy can be enjoyed by him. The slain bird and the bird let loose are supposed to typify, the one the death, and the other the resurrection of Christ; while the sprinklings on him that had been leprous typified the requirements which led a believer to cleanse himself from all filthiness of the flesh and spirit, and to perfect his holiness in the fear of the Lord.
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10-20. 第八天，他要取两只没有残疾的公羊羔，和一只没有残疾、一岁的母羊羔——大麻风患者的洁净礼要到七日之后才完成，即在行了两只鸟的礼仪 [Le 14:4-7] 之后；在此期间，他虽可进入营内，却必须留在帐棚外面的远处 [Le 14:8]，每日从那里来到会幕门口，带上所要求的供物。他由那使他得洁净的祭司带到耶和华面前。因此，敬虔之人一直认为，一个刚从久病险症中复原的患者，首要的本分就是到教会献上感恩；在那里，他的身体与灵魂要由我们的大祭司献上，才能成为蒙悦纳的供物，因为唯独他的血能使任何人得洁净。供物包括两只羊羔，一只作赎罪祭，加伊法十分之一（约二品脱）的细面，以及一罗格（约半品脱）的油（Le 2:1）。其中一只羊羔作赎愆祭，这是必要的，因他本性的罪，或因他在被逐出营外之前以其大麻风玷污了营；值得注意的是，赎愆祭的血应用在已痊愈的大麻风患者的肢体上，其方式与祭司分别为圣时公绵羊的血完全相同 [Le 8:23]。洒了血的部位再用油膏抹——这一礼仪被认为带有这样的属灵含义：血是赦免的标记，油是医治的象征——正如基督的血使人称义，圣灵的运行使人成圣。另外两只羊羔，一只作赎罪祭，另一只作燔祭，燔祭也具有感谢祭的性质，为神在他复原上所施的怜悯而献。这被认为能"为他"赎罪；即除去那使他不得享受宗教条例的礼仪上的污染，正如基督的赎罪使一切因信他的祭而得洁净的人，恢复神儿女的特权。
Original em inglês
10-20. on the eighth day he shall take two he lambs without blemish, and one ewe-lamb of the first year without blemish--The purification of the leper was not completed till at the end of seven days, after the ceremonial of the birds
[Le 14:4-7]
and during which, though permitted to come into the camp, he had to tarry abroad out of his tent
[Le 14:8],
from which he came daily to appear at the door of the tabernacle with the offerings required. He was presented before the Lord by the priest that made him clean. And hence it has always been reckoned among pious people the first duty of a patient newly restored from a long and dangerous sickness to repair to the church to offer his thanksgiving, where his body and soul, in order to be an acceptable offering, must be presented by our great Priest, whose blood alone makes any clean. The offering was to consist of two lambs, the one was to be a sin offering, and an ephah of fine flour (two pints equals one-tenth), and one log (half pint) of oil
(Le 2:1).
One of the lambs was for a trespass offering, which was necessary from the inherent sin of his nature or from his defilement of the camp by his leprosy previous to his expulsion; and it is remarkable that the blood of the trespass offering was applied exactly in the same particular manner to the extremities of the restored leper, as that of the ram in the consecration of the priests
[Le 8:23].
The parts sprinkled with this blood were then anointed with oil--a ceremony which is supposed to have borne this spiritual import: that while the blood was a token of forgiveness, the oil was an emblem of healing--as the blood of Christ justifies, the influence of the Spirit sanctifies. Of the other two lambs the one was to be a sin offering and the other a burnt offering, which had also the character of a thank offering for God's mercy in his restoration. And this was considered to make atonement "for him"; that is, it removed that ceremonial pollution which had excluded him from the enjoyment of religious ordinances, just as the atonement of Christ restores all who are cleansed through faith in His sacrifice to the privileges of the children of God.
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简体中文
21-32. 他若贫穷不能预备足够，就要取一只羊羔——这是一项仁慈而周到的安排，为较贫穷阶层的大麻风患者扩展了这一特权。他们那较小祭物的血要以同样的洁净程序来应用，他们与那些献更贵重祭物的人一样公开而完全地得洁净（Ac 10:34）。
Original em inglês
21-32. if he be poor, and cannot get so much; then he shall take one lamb--a kind and considerate provision for an extension of the privilege to lepers of the poorer class. The blood of their smaller offering was to be applied in the same process of purification and they were as publicly and completely cleansed as those who brought a costlier offering
(Ac 10:34).
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简体中文
34-48. 房屋中的大麻疯——这条律法是前瞻性的，要等到以色列人在迦南定居之后才生效。“我……使大麻疯”这话说出，使许多人认为这灾病是出于天上的司法性刑罚，因房主的罪而来；也有人并不这样看，因在圣经中，常将神描绘成作了那其实只是他在护理中所许可发生的事。假设这是一种自然疾病，又会产生新的难题：我们当认为是房屋被患大麻疯的居住者所传染，还是大麻疯本就在房屋本身？后者才是真正的情形，这一点从家具在墙上初现疑似病情时就被搬出屋外可以看出来。有人认为希伯来人是类比地将大麻疯的名称用在此病上，正如我们说树木生了“癌”，是指树木呈现出与人体癌症相似的腐蚀现象；也有人断言这是墙上的一种晶状渗出物或霉变，易在极潮湿的环境中产生，其后果对健康和房屋的稳固都有严重损害，尤其在温暖地区，足以引起立法者的关注。摩西吩咐祭司以与人身上的大麻疯相同的方式、相同的时间来查明这病的真象。若证实为大麻疯，就要将受感染的部分拆下。若其后出现蔓延的危险，就要将房屋整体拆毁，材料运到远处。那些石头可能是粗略的未经修琢的石块，不用水泥垒砌，正如今日常用于篱笆的筑法，然后再抹灰，或者用灰浆铺砌。最古老的建筑实例都是这种样式。如今被壁盐侵蚀的房屋仍须这样处理：被覆着硝质结层的石头必须拆下，若受感染的墙被允许保留，就必须重新全面抹灰。
Original em inglês
34-48. leprosy in a house--This law was prospective, not to come into operation till the settlement of the Israelites in Canaan. The words, "I put the leprosy," has led many to think that this plague was a judicial infliction from heaven for the sins of the owner; while others do not regard it in this light, it being common in Scripture to represent God as doing that which He only permits in His providence to be done. Assuming it to have been a natural disease, a new difficulty arises as to whether we are to consider that the house had become infected by the contagion of leprous occupiers; or that the leprosy was in the house itself. It is evident that the latter was the true state of the case, from the furniture being removed out of it on the first suspicion of disease on the walls. Some have supposed that the name of leprosy was analogically applied to it by the Hebrews, as we speak of cancer in trees when they exhibit corrosive effects similar to what the disease so named produces on the human body; while others have pronounced it a mural efflorescence or species of mildew on the wall apt to be produced in very damp situations, and which was followed by effects so injurious to health as well as to the stability of a house, particularly in warm countries, as to demand the attention of a legislator. Moses enjoined the priests to follow the same course and during the same period of time for ascertaining the true character of this disease as in human leprosy. If found leprous, the infected parts were to be removed. If afterwards there appeared a risk of the contagion spreading, the house was to be destroyed altogether and the materials removed to a distance. The stones were probably rough, unhewn stones, built up without cement in the manner now frequently used in fences and plastered over, or else laid in mortar. The oldest examples of architecture are of this character. The very same thing has to be done still with houses infected with mural salt. The stones covered with the nitrous incrustation must be removed, and if the infected wall is suffered to remain, it must be plastered all over anew.
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简体中文
48-57. 祭司就要宣告房子洁净，因为灾病好了——这里所描述的预防措施表明，在炎热地区，房屋的大麻疯危害很大；而在以色列历史早期，房屋狭小、建筑粗简，更可能加重这一危险。房屋在神面前并不能染上什么不洁，因此祭司为它所作的“赎罪”，要么是指其居住者的罪，要么是指为洁净它所定的礼仪过程——与为大麻疯患者所行的完全一样。这郑重宣告房子为“洁净”，连同在该场合所献的祭，能极好地向众人宣告这一事实，消除公众的忧虑，也使房主不再为住在受感染的房子里而忧心忡忡。
Original em inglês
48-57. the priest shall pronounce the house clean, because the plague is healed--The precautions here described show that there is great danger in warm countries from the house leprosy, which was likely to be increased by the smallness and rude architecture of the houses in the early ages of the Israelitish history. As a house could not contract any impurity in the sight of God, the "atonement" which the priest was to make for it must either have a reference to the sins of its occupants or to the ceremonial process appointed for its purification, the very same as that observed for a leprous person. This solemn declaration that it was "clean," as well as the offering made on the occasion, was admirably calculated to make known the fact, to remove apprehension from the public mind, as well as relieve the owner from the aching suspicion of dwelling in an infected house.
Le 14:1-57。
大麻风得洁净的礼仪与祭物。