1
Nu 5:1-4.
英文原文
Nu 5:1-4.
THE UNCLEAN TO BE REMOVED OUT OF THE CAMP.
2
無標題
2. 你吩咐以色列人，把一切長大痲瘋的趕出營外——在曠野中把痲瘋患者逐出營外，正如後來把他們逐出城鎮鄉村一樣，是按既定規條採取的衛生措施
(Le 13:1-14:57)。 這種把痲瘋患者隔離於社會之外的做法，從此一直沿用至今；在東方，這幾乎是唯一一種為防止傳染而採取的措施。這習俗在東方或多或少至今猶存，即便在那些認為對瘟疫和霍亂不必稍加防備的人中也如此；但據親身觀察，我們認為如今在亞洲，痲瘋病的發病率與烈性已大為減弱。在埃及、巴勒斯坦等該病原有或現仍為地方病的地區，它通常以較溫和的形態出現。被隔離的痲瘋病人三五成群，淒慘地住在破爛的茅屋裏。他們大多是乞丐，走到路上乞討，用木碗接受施捨；也有善心人不時帶來各樣食物，放在離痲瘋病人茅屋不遠的地上，留給他們享用。他們通常必須佩帶一種醒目的標誌，使人一見即能認出、知所躲避。古時的猶太人還採用別的辦法——他們摀口喊著「不潔淨了！不潔淨了！」
[Le 13:45]。 但論到與社會隔離這一點，他們的待遇與此處所描述的無異。不過，本段把痲瘋病人與那些只沾染禮儀上不潔的人並列，顯示出暫時放逐這類人的一個重要用意，是要清除一切有損以色列君王之性情與居所的污穢。而這種維持百姓外在潔淨的警醒看顧，在預表的意義上，正是要教導他們追求道德上的潔淨，即潔淨肉體與心靈的一切污穢。為保持營內潔淨而定的條例，也提示教會當採取類似方法以維持純潔。在龐大的基督徒群體中，這也許常常既棘手又微妙，但對犯罪者暫停、或在公然犯罪時完全逐出教會的特權與相交，卻是不可推諉的本分——這對基督徒道德上的純潔，正如把痲瘋病人逐出營外對猶太教會身體的健康和禮儀的潔淨一樣，是必不可少的。
英文原文
2. Command the children of Israel, that they put out of the camp every leper--The exclusion of leprous persons from the camp in the wilderness, as from cities and villages afterwards, was a sanitary measure taken according to prescribed rules
(Le 13:1-14:57).
This exclusion of lepers from society has been acted upon ever since; and it affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary; but judging from personal observation, we think that in Asia the leprosy has now much abated in frequency and virulence. It usually appears in a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably in paltry huts. Many of them are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring different articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom it is intended. They are generally obliged to wear a distinctive badge that people may know them at first sight and be warned to avoid them. Other means were adopted among the ancient Jews by putting their hand on their mouth and crying, "Unclean, unclean"
[Le 13:45].
But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonor on the character and residence of Israel's King. And this vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filthiness of the flesh and spirit. The regulations made for ensuring cleanliness in the camp suggest the adoption of similar means for maintaining purity in the church. And although, in large communities of Christians, it may be often difficult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the offender from the privileges and communion of the church is an imperative duty, as necessary to the moral purity of the Christian as the exclusion of the leper from the camp was to physical health and ceremonial purity in the Jewish church.
5
Nu 5:5-10.
Nu 5:5-10.
當行賠償。
英文原文
Nu 5:5-10.
RESTITUTION ENJOINED.
6
無標題
6-8. 無論男女，若犯了人所常犯的罪，以致干犯耶和華——這是一個人對別人財物所行的損害或虧負；此處既稱之為「干犯耶和華」，在所設的情形中便暗指這罪因言而無信而加重——即以虛假的起誓或欺詐的謊言加以否認，這便是「干犯」了神——因唯有神是判斷人所妄誓妄言之事的主
(Ac 5:3, 4)。
那人就有了罪——按本段明顯的脈絡，即良心受責、知罪並確知己過。（參
Le 6:2）。 在這種情形下必須：第一，認罪——一種悔罪的承認；第二，歸還原物或給予等價之物，另加五分之一的罰款——既作為對受虧負之人的補償，也作為對行不義之人的刑罰，以警戒他人免犯同類的過犯。（參
Ex 22:1）。 該處所記的律法與此處的差別在於：前者針對的是明目張膽、頑梗不改的竊賊，後者針對的則是那些或因窘迫而行詐、良心因罪受煎熬的人。本律法又設想受害方已死，在這情形下，當歸與其代理人的賠償，要交給祭司——祭司作為神的代表，接受所當繳的補償。
英文原文
6-8. When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord--This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating--by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken
(Ac 5:3, 4).
and that person be guilty--that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on
Le 6:2).
In that case, there must be: first, confession, a penitential acknowledgment of sin; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compensation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission of similar trespasses. (See on
Ex 22:1).
The difference between the law recorded in that passage and this is that the one was enacted against flagrant and determined thieves, the other against those whose necessities might have urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, who, as God's deputy, received the required satisfaction.
9
無標題
9, 10. 各人所奉的……就是他的——凡這樣或別樣（如甘心祭）所獻的，便永屬祭司，不可收回。
英文原文
9, 10. every offering . . . shall be his--Whatever was given in this way, or otherwise, as by freewill offerings, irrevocably belonged to the priest.
11
Nu 5:11-31.
Nu 5:11-31.
疑妻行淫的試驗。
英文原文
Nu 5:11-31.
THE TRIAL OF JEALOUSY.
12
無標題
12-15. 人的妻若背棄丈夫，行了虧負的事——這條律法既是對妻子一方犯姦淫的有力警戒，也是對妻子一方充分的保護——使她免受丈夫一時冒失、毫無根據的猜疑所導致的後果。然而在沒有見證人的情形下
(Le 20:10)， 他的猜疑已足以成為下文所述試驗的根據；當行的程序是：嫉妒的丈夫要把妻子帶到祭司那裏，並帶大麥麵為供物，因為無人可空手朝見聖所
(Ex 23:15)。 在別的場合，供物中要加油——表示喜樂——並加乳香——表示悅納
(Ps 141:2)。 但在所述的這場合，這兩樣都要除去——一則因這是在苦境中對神的莊嚴呼求，二則因這是妻子一方的贖罪祭，她是以真有罪或涉嫌犯罪者的身分來到神面前。
英文原文
12-15. if any man's wife go aside, and commit a trespass against him--This law was given both as a strong discouragement to conjugal infidelity on the part of a wife, and a sufficient protection of her from the consequences of a hasty and groundless suspicion on the part of the husband. His suspicions, however, were sufficient in the absence of witnesses
(Le 20:10)
to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the priest with an offering of barley meal, because none were allowed to approach the sanctuary empty handed
(Ex 23:15).
On other occasions, there were mingled with the offering, oil which signified joy, and frankincense which denoted acceptance
(Ps 141:2).
But on the occasion referred to, both these ingredients were to be excluded, partly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender.
17
無標題
17, 18. 祭司要把聖水——即取自洗濯盆的水，要與塵土相和——塵土是卑賤與苦難的象徵
(Ge 3:14; Ps 22:15)。
在瓦器中——選用這種易碎的器皿，是因為用後要打碎
(Le 6:28; 11:33)。 這可畏儀式的一切情形——她被安置面向約櫃——她蒙着頭（或揭去頭巾），表示她失去了丈夫的保護
(1Co 11:7)—— 苦水被交在她手中、作為向神呼求的預備——祭司莊嚴的宣誓
(Nu 5:19-22)， 無一不在極大程度上激起一個良心知罪之人的想像與戰慄。
英文原文
17, 18. the priest shall take holy water--Water from the laver, which was to be mixed with dust--an emblem of vileness and misery
(Ge 3:14; Ps 22:15).
in an earthen vessel--This fragile ware was chosen because, after being used, it was broken in pieces
(Le 6:28; 11:33).
All the circumstances of this awful ceremony--her being placed with her face toward the ark--her uncovered head, a sign of her being deprived of the protection of her husband
(1Co 11:7)
--the bitter potion being put into her hands preparatory to an appeal to God--the solemn adjuration of the priest
(Nu 5:19-22),
all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt.
21
無標題
21. 願耶和華使妳成為咒詛等——這是常見的咒誓形式
（Isa 65:15； Jer 29:22）。
英文原文
21. The Lord make thee a curse, &c.--a usual form of imprecation
(Isa 65:15; Jer 29:22).
22
無標題
22. 婦人當說：阿們，阿們——以色列人慣常不正式複述誓言之語，只說「阿們」，即對其中咒詛說「誠願如此」。此詞的重複，旨在作為婦人無辜的憑據，並表示她甘願神按她所當得的待她。
英文原文
22. the woman shall say, Amen, Amen--The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert.
23
無標題
23, 24. 將這咒詛寫在書上——這些咒語連同她的名字，被記錄在某種載體上——羊皮卷，或更可能是木板上。
用這苦水塗抹——她若是無辜的，這些字可以輕易擦去，完全無害；但若是有罪，她就要經歷所喝之水的致命效力。
英文原文
23, 24. write these curses in a book--The imprecations, along with her name, were inscribed in some kind of record--on parchment, or more probably on a wooden tablet.
blot them out with the bitter water--If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk.
29
無標題
29. 這是疑恨的條例——姦淫若被發現且證實，要被處死。但有些案件嫌疑極深，這條律法便為定罪有罪者作了預備。然而，這並非按照司法程序的形式所進行的審判，而是疑似犯姦淫的婦人所要經過的一種神判——這禮儀因其可怖的性質，按照已知的人性原則，有罪或無辜必會顯露。從最古時起，東方人的嫉妒便設立了神判，以查探並懲罰妻子疑似的不貞。這習俗根深蒂固，且十分普遍。有人認為，以色列人既強烈傾向於此類做法，這條疑恨的律法「便被納入摩西律法的其他制度之中，為要使它脫離異教徒所攙混其中的偶像崇拜禮儀」。從這個角度看，神以更正並改良的形式加以認可，便同時顯明了神的智慧與俯就。
英文原文
29. This is the law of jealousies--Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go--the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biassed in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of God.
Nu 5:1-4.
不潔者當逐出營外。