1
Nu 6:1-22.
简体中文
英文原文
Nu 6:1-22.
THE LAW OF THE NAZARITE IN HIS SEPARATION.
2
无标题
简体中文
2-8. 无论男女……许了拿细耳人的愿——即“分别为圣之人”，源出于一希伯来文动词，意为“分别”。此词用以指称一类特殊的人：他们因非同寻常的敬虔之情所感，为求更高程度的属灵长进，自愿舍弃世务与享乐，毫无保留地献身于事奉神。男女皆可许此愿，只要他们有权自主支配自己
(Nu 30:4)，
且期限有限——通常为一个月或终生
(Jud 13:5; 16:17)。
我们所知的或许并非他们禁戒的全部范围。但他们特别从三件事上分别出来——即酒及一切葡萄制品；用剃头刀剃头，任由头发长长；以及因接触死尸而不洁。这些自我限制的理由是显而易见的。饮酒容易激动情欲、昏乱头脑，并助长贪恋奢华放纵的口味。剪除头发既被公认为不洁的记号
(Le 14:8, 9)，
则不加修剪的丰茂长发便成了他所宣称纯洁的象征。况且，头发出奇的长度使他时刻记念所许的愿，也激励他人效法他敬虔的榜样。此外，因接触死尸会使人失去事奉神的资格，拿细耳人便小心避免这种不宜之因，且如大祭司一样，不参与至亲的葬礼，宁将向神当尽的本分置于最强烈的天然亲情之上。
英文原文
2-8. When either man or woman . . . shall vow a vow of a Nazarite--that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves
(Nu 30:4),
and for a limited period--usually a month or a lifetime
(Jud 13:5; 16:17).
We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular--namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness
(Le 14:8, 9),
its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections.
7
无标题
简体中文
9-12. 若在他旁边忽然有人死了，沾染了他离俗的头——可能发生猝死之事使他沾染不洁；在此情形下，他须在剃头之后，献上为除去礼仪不洁所规定的祭
(Le 15:13; Nu 19:11)。
但按这律法的条款，偶然的不洁使先前的全部持守归于无效，他必须从头开始拿细耳人的时期。然而即使这全部完成，也不能免去结束时献赎罪祭的必要。罪掺杂于我们最好、最圣洁的行事之中，必须有弹血之礼才能使我们在神面前并我们的事奉蒙悦纳。
英文原文
9-12. If any man die very suddenly by him, and he hath defiled the head of his consecration--Cases of sudden death might occur to make him contract pollution; and in such circumstances he was required, after shaving his head, to make the prescribed offerings necessary for the removal of ceremonial defilement
(Le 15:13; Nu 19:11).
But by the terms of this law an accidental defilement vitiated the whole of his previous observances, and he was required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin offering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services.
13
无标题
简体中文
13-20. 拿细耳人离俗的日子满了等——在有限期的拿细耳人之愿届满之时，拿细耳人可在其所在之处剪发
(Ac 18:18)；
但头发须小心保存，带到圣所门口。然后在献上赎罪祭和燔祭之后，将其放在煮平安祭的锅下；祭司取已煮的右腿
(Le 7:32)，
加上素祭的一块饼和一张薄饼，放在拿细耳人手中，在耶和华面前作为摇祭摇一摇，作为感恩的记号，如此便释放他们脱离所许的愿。
英文原文
13-20. when the days of his separation are fulfilled, &c.--On the accomplishment of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be
(Ac 18:18);
but the hair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin offerings and burnt offerings, it was put under the vessel in which the peace offerings were boiled; and the priest, taking the shoulder
(Le 7:32),
when boiled, and a cake and wafer of the meat offering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and thus released them from their vow.
23
Nu 6:23-27.
简体中文
Nu 6:23-27.
祝福 百姓的 形式。
23-27. 你告诉亚伦和他儿子说：你们要这样为以色列人祝福等——本段记载了神为每日事奉结束、遣散百姓时所定的庄严祝福。“耶和华”之名重复三次，表达了神格的大奥秘——三位格，却又是一位神。各子句中的表达分别对应父的职分——“赐福我们、保护我们”；子的职分——“赐恩给我们”；圣灵的职分——“赐我们平安”。又因这祝福虽借人的口宣布，其功效并非来自祭司，而是来自神，故加上了那鼓励人的保证：“我——耶和华必赐福他们”。
英文原文
Nu 6:23-27.
THE FORM OF BLESSING THE PEOPLE.
23-27. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the congregation of Israel, &c.--This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "Lord" or "Jehovah" three times, expresses the great mystery of the Godhead--three persons, and yet one God. The expressions in the separate clauses correspond to the respective offices of the Father, to "bless and keep us"; of the Son, to be "gracious to us"; and of the Holy Ghost, to "give us peace." And because the benediction, though pronounced by the lips of a fellow man, derived its virtue, not from the priest but from God, the encouraging assurance was added, "I the Lord will bless them."
Nu 6:1-22.
拿细耳人 离俗 之律。