1
Eze 45:1-25.
英文原文
Eze 45:1-25.
ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE.
1. offer an oblation--from a Hebrew root to "heave" or "raise"; when anything was offered to God, the offerer raised the hand. The special territorial division for the tribes is given in the forty-seventh and forty-eighth chapters. Only Jehovah's portion is here subdivided into its three parts: (1) that for the sanctuary
(Eze 45:2, 3);
(2) that for the priests
(Eze 45:4);
(3) that for the Levites
(Eze 45:5).
Compare
Eze 48:8-13.
five and twenty thousand reeds, &c.--So English Version rightly fills the ellipsis (compare Note, see on
Eze 42:16).
Hence "cubits" are mentioned in
Eze 45:2,
not here, implying that there alone cubits are meant. Taking each reed at twelve feet, the area of the whole would be a square of sixty miles on each side. The whole forming a square betokens the settled stability of the community and the harmony of all classes. "An holy portion of the land"
(Eze 45:1)
comprised the whole length, and only two-fifths of the breadth. The outer territory in its distribution harmonizes with the inner and more sacred arrangements of the sanctuary. No room is to be given for oppression (see
Eze 45:8),
all having ample provision made for their wants and comforts. All will mutually co-operate without constraint or contention.
7
無標題
7. 王的產業由兩部分組成，一部分在聖地的西邊，另一部分在東邊。王作為聖潔社群的元首，與聖所保持著最緊密的關聯；因此，他兩側的產業都必須毗鄰那特別歸主所有的地業〔FAIRBAIRN〕。
英文原文
7. The prince's possession is to consist of two halves, one on the west, the other on the east, of the sacred territory. The prince, as head of the holy community, stands in closest connection with the sanctuary; his possession, therefore, on both sides must adjoin that which was peculiarly the Lord's [FAIRBAIRN].
12
無標題
12. 當迦勒底人毀壞聖殿時，標準的法碼失落了。舍客勒的三重列舉（二十、二十五、十五）可能指不同價值的硬幣，分別代表如此多的舍客勒，三者合起來構成一彌那。將這些一起與彌那稱量，就提供了一個試驗，看它們各自是否有正確的重量：共六十舍客勒，包含一枚佔總數四分之一的（十五舍客勒），一枚佔三分之一的（二十舍客勒），一枚佔三分之一又十二分之一的（二十五舍客勒）〔MENOCHIUS〕。七十士譯本讀作「五十舍客勒為你們的彌那。」
英文原文
12. The standard weights were lost when the Chaldeans destroyed the temple. The threefold enumeration of shekels (twenty, twenty-five, fifteen) probably refers to coins of different value, representing respectively so many shekels, the three collectively making up a maneh. By weighing these together against the maneh, a test was afforded whether they severally had their proper weight: sixty shekels in all, containing one coin a fourth of the whole (fifteen shekels), another a third (twenty shekels), another a third and a twelfth (twenty-five shekels) [MENOCHIUS]. The Septuagint reads, "fifty shekels shall be your maneh."
13
無標題
13-15. 在這些供物中，種類與數量之間有一個遞進關係：五穀——十分之一的六分之一，即指定數量的六十分之一；油——十分之一的十分之一，即百分之一；羊群——每二百隻取一隻。
英文原文
13-15. In these oblations there is a progression as to the relation between the kind and the quantity: of the corn, the sixth of a tenth, that is, a sixtieth part of the quantity specified; of the oil, the tenth of a tenth, that is, an hundredth part; and of the flock, one from every two hundred.
18
無標題
18. 新年要以奉獻禮開始，這是利未律法中沒有提到的；但第二聖殿的獻殿節已給予了這事的預表，該節慶祝猶大馬加比在安提阿古褻瀆聖殿之後，將其潔淨。
英文原文
18. The year is to begin with a consecration service, not mentioned under the Levitical law; but an earnest of it is given in the feast of dedication of the second temple, which celebrated its purification by Judas Maccabeus, after its defilement by Antiochus.
20
無標題
20. 為愚蒙人——為誤犯的罪
（利 4:2, 13, 27）。
英文原文
20. for him that is simple--for sins of ignorance
(Le 4:2, 13, 27).
21
無標題
21. 獻殿節作為新的節期，是為逾越節作準備；照樣逾越節本身要有不同於摩西律法的祭物。每日燔祭不再是一隻公綿羊和七隻羊羔，而是七隻公牛和七隻公綿羊。又如住棚節本有自己隨節期天數遞減的祭物，此處卻指定與逾越節相同的祭物。這暗示律法的字句要讓位於律法的精意，那些猶太教的外在禮儀本身並無功效，而是象徵彌賽亞國度的屬靈真理，例如將要成為其特徵的完全聖潔。參
林前 5:7, 8，
論我們屬靈的「逾越節」，在其中我們在主的晚餐中憑信心以基督為糧，並以「誠實真正的無酵餅」相伴。字面的禮儀，雖不拘泥於律法的字句，卻將彰顯彌賽亞國度那大公而永恆的真理。
英文原文
21. As a new solemnity, the feast of consecration is to prepare for the passover; so the passover itself is to have different sacrifices from those of the Mosaic law. Instead of one ram and seven lambs for the daily burnt offering, there are to be seven bullocks and seven rams. So also whereas the feast of tabernacles had its own offerings, which diminished as the days of the feast advanced, here the same are appointed as on the passover. Thus it is implied that the letter of the law is to give place to its spirit, those outward rites of Judaism having no intrinsic efficacy, but symbolizing the spiritual truths of Messiah's kingdom, as for instance the perfect holiness which is to characterize it. Compare
1Co 5:7, 8,
as to our spiritual "passover," wherein, at the Lord's supper, we feed on Christ by faith, accompanied with "the unleavened bread of sincerity and truth." Literal ordinances, though not slavishly bound to the letter of the law, will set forth the catholic and eternal verities of Messiah's kingdom.
Eze 45:1-25.
為聖所、城和君王分配土地。
1. 獻為舉祭——出自希伯來文「舉起」或「高舉」的詞根；當人向神獻上甚麼時，獻祭者要舉起手。各支派特殊的土地劃分見於第四十七和四十八章。此處只是將耶和華的份再細分為三部分：（一）為聖所的
(Eze 45:2, 3)；
（二）為祭司的
(Eze 45:4)；
（三）為利未人的
(Eze 45:5)。
比較
Eze 48:8-13。
二萬五千肘云云——英文版（English Version）正確地補足了省略之處（比較註解，見
Eze 42:16)。
因此在
Eze 45:2
中提到「肘」，此處卻沒有，暗示唯獨在那裡才是指肘。若以每竿為十二英尺計算，整個面積為每邊六十英里的方形。整體呈方形，象徵社會的穩固安定和各階層的和諧。「這地的一份」 (Eze 45:1)
包括整個長度，而寬度僅為五分之二。外部領土的分配與聖所內部更神聖的安排相協調。不可有欺壓的餘地（見
Eze 45:8)，
因所有人的需要與舒適都已充分供應。眾人將毫無勉強或爭論地互相合作。