1
Nu 6:1-22.
英文原文
Nu 6:1-22.
THE LAW OF THE NAZARITE IN HIS SEPARATION.
2
無標題
2-8. 無論男女……許了拿細耳人的願——「拿細耳」即「分別出來者」，源自希伯來文「分別」一字。此詞用來指一類人，他們在格外敬虔的心催促下、為着在敬虔上有更高追求，甘願放下世務與世俗享樂，毫無保留地獻身事奉神。男女皆可許這願，只要他們對自身有處置之權
(Nu 30:4)， 且只限於一段時期——通常是一個月或一生
(Jud 13:5; 16:17)。 我們或許並不盡知他們所守的禁戒範圍，但他們特別在三件事上分別自己——即禁酒及一切葡萄製品；不用剃頭刀剃頭，任由頭髮生長；以及不沾染死屍的不潔。這些自我約束的理由是顯而易見的。飲酒易挑動情慾、令人沉醉、滋生奢華放縱的嗜好。剃髮既是公認的不潔記號
(Le 14:8, 9)， 則不剃的豐盛長髮便是他所宣稱純潔的象徵。再者，頭髮格外長也能使他時時記起所許的願，並激勵別人效法他敬虔的榜樣。此外，因接觸死屍會使人事奉神的資格喪失，拿細耳人便小心避免這一切不潔的源頭，甚至如大祭司一樣，連至親的喪禮也不出席，寧可把對神的本分置於最強烈的天性情感之上。
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
無標題
9-12. 若在他旁邊忽然有人死了，他沾染了離俗的頭——猝死之情形或會使他沾染不潔；在這種情形下，他剃去頭髮之後，須獻上為除去禮儀不潔所當獻的祭
(Le 15:13; Nu 19:11)。 但按這律法的條款，一次偶然的不潔便使他先前一切所守的全歸無效，他必須重新開始拿細耳人的時期。即便如此全然守畢，也不能免去末了獻贖罪祭的必要。罪攙雜在我們最美好、最聖潔的作為中，因此必須有灑血之禮，才能使我們和我們的事奉蒙悅納。
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
無標題
13-20. 拿細耳人滿了離俗的日子等——有限期許願的拿細耳人期滿之後，可在所在之地剃頭
(Ac 18:18)； 但頭髮要小心保存，帶到聖所門口。然後獻上贖罪祭和燔祭之後，把頭髮放在煮平安祭的鍋下；祭司取煮過的肩
(Le 7:32)， 以及素祭的一個餅和一張糕，放在拿細耳人手中，在耶和華面前搖一搖，作為感恩的記號，如此便釋放他們，使所許的願得滿足。
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.
Nu 6:23-27.
祝福百姓的形式
23-27. 你告訴亞倫和他兒子說：你們要這樣為以色列人祝福等——本段記載了神所設立的莊嚴祝福，用以在每日事奉結束時遣散百姓。「耶和華」之名三次重複，表達了神格的大奧秘——三位，卻是一位神。各分句中的表達，分別對應父的職任，即「賜福並保護我們」；子的職任，即「向我們施恩」；以及聖靈的職任，即「賜我們平安」。又因這祝福雖藉人之口宣告，其功效並非來自祭司，而是來自神，故此加上了那鼓勵人的保證：「我——耶和華將賜福給他們。」
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.
拿細耳人離俗的律例。