Chú giải chương
Numbers Chương 19
1
Nu 19:1-22.
简体中文
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Nu 19:1-22.
THE WATER OF SEPARATION.
2
Không có tiêu đề
简体中文
2. 耶和华所吩咐的律法——一项特殊性质的制度，由律法所定为除罪之用，并以公众费用供应，因其关乎全会的利益。
你吩咐以色列人，把一只没有残疾的红母牛牵来等——这是唯一指定祭牲颜色的情形。有人认为此条例是针对埃及人的迷信观念而设的。那国的人每次许愿必献一头红牛，其祭司极其仔细地查验它是否具备所需的特征，且这是向他们的恶神提丰所献的年祭。借着对性别与颜色两者的选择，便作了安排，为要从以色列人心中除去一项他们所喜爱的、关于两个动物崇拜对象的埃及迷信。
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2. This is the ordinance of the law--an institution of a peculiar nature ordained by law for the purification of sin, and provided at the public expense because it was for the good of the whole community.
Speak unto the children of Israel, that they bring thee a red heifer without spot, &c.--This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.
3
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简体中文
3-6. 交给祭司以利亚撒，他必牵到营外——他是副大祭司或代理大祭司；他被选任此职，是因为执行此事会招致暂时的不洁，而现任大祭司当极力避免沾染。牛被牵到“营外”，符合背负百姓之罪的祭牲的律法，因而预表基督
(Heb 13:12; 另见 Le 24:14)。
祭司要在会幕前——字面作“向着”或“靠近”会幕——弹血七次；这描述似乎暗示，或是他将一部分血盛在盆中带到会幕门口
(Le 4:17)，
或是在弹血之时面朝那圣所，因这操作的不洁影响使他不能靠近。借着这姿态，他表明自己正在献上赎罪之祭，并指望因仰望施恩座而在神的恩典中蒙悦纳。除了用于弹血的血之外，全牛都要被火烧尽；与灰相混的配料，与弹大麻风患者所用的相同
(Le 14:4-7)。
这是除污秽的水——即为以色列民的“成圣”之水。
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3-6. ye shall give her unto Eleazar the priest that he may bring her forth without the camp--He was the second or deputy high priest, and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Christ
(Heb 13:12; also Le 24:14).
The priest was to sprinkle the blood "seven times" before--literally, "towards" or "near" the tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the tabernacle
(Le 4:17),
or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of God, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers
(Le 14:4-7).
It was a water of separation--that is, of "sanctification" for the people of Israel.
7
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简体中文
7. 祭司必不洁净到晚上——所定的礼仪显明了利未祭司职分的不完全，同时预表了基督为我们赎罪时的光景
(2Co 5:21)。
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7. the priest shall be unclean until the even--The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Christ when expiating our sins
(2Co 5:21).
11
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简体中文
11-22. 摸了人死尸的必不洁净七天——此处提到这律法，为要说明除污秽之水
[Nu 19:9]
的用途。死亡的情形即为一例；因每一个遭受丧事的家庭，其家中成员都成为不洁，如此在庞大的人口中，死亡之事及其他不洁之例日日发生，除污秽之水必是常常需用的。为供应所需的洁净之剂，犹太作者说每年献一头红母牛，将其灰与弹洒用的配料混合，分送到以色列各城各乡。
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11-22. He that toucheth the dead body of any man shall be unclean--This law is noticed here to show the uses to which the water of separation
[Nu 19:9]
was applied. The case of a death is one; and as in every family which sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.
12
Không có tiêu đề
简体中文
12. 第三天……他要洁净自己——必须在第三日应用这水的必要性，无法用任何自然或道德的理由来解释；因此，这规定一般被认为是对基督在第三日复活的预表性指涉——他的百姓乃因他得成圣洁；而礼仪上的洁净过程延续至七日，则是为要表明成圣是渐进的，直到永恒安息来到才算完全。凡故意且擅敢忽视不以这水弹洒的人，便犯了当以逐出会堂来惩罚的罪。
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12. He shall purify himself . . . the third day--The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Christ, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have himself sprinkled with this water was guilty of an offense which was punished by excommunication.
14
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简体中文
14. 人死在帐棚里等——所举的事例似乎十分琐碎微小；但将因接触死尸而沾染不洁的观念推展到如此大的范围，促进了宗教和卫生方面的重要目的。这不仅有效地防止了那一深受埃及化的以色列族群效法埃及人的迷信习俗——将祖先的木乃伊遗骸存放在家中——也确保了所有死者得以迅速下葬，从而不仅使墓地远离居所，也将死于传染病之人的尸体从活人的住所移走，将战死之外乡人和外邦人无人掩埋的遗骸从旷野清除。
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14. when a man dieth in a tent, &c.--The instances adduced appear very minute and trivial; but important ends, both of a religious and of a sanitary nature, were promoted by carrying the idea of pollution from contact with dead bodies to so great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egyptians, who kept in their houses the mummied remains of their ancestors, it ensured a speedy interment to all, thus not only keeping burial places at a distance, but removing from the habitations of the living the corpses of persons who died from infectious disorders, and from the open field the unburied remains of strangers and foreigners who fell in battle.
21
Không có tiêu đề
简体中文
21. 洒水的人……和摸除污秽水的人，必不洁净到晚上——除污秽之水被赋予的相反效果——洁净一人却玷污另一人——十分奇特，不能有十分令人满意的解释。然而，借此教导了一个重要的功课：其洁净的功效并非其本身所固有，而是出于神的任命——正如宗教的其他礼仪，其作为得救的有效途径，并非因其本身或行礼之人有何功德，而完全因神借此所赐的恩典。
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21. he that sprinkleth . . . ; and he that toucheth the water of separation shall be unclean until even--The opposite effects ascribed to the water of separation--of cleansing one person and defiling another--are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not inherent in itself, but arose from the divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in them, or in him that administers them, but solely through the grace of God communicated thereby.
Nu 19:1-22.
除污秽的 水。