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英文原文
In this chapter we have divers laws concerning the priests and sacrifices all for the preserving of the honour of the sanctuary. I. That the priests should not eat the holy things in their uncleanness, Le 22:1-9. II. That no stranger who did not belong to some family of the priests should eat of the holy things (Le 22:10-13), and, if he did it unwittingly, he must make restitution, Le 22:14-16. III. That the sacrifices which were offered must be without blemish, Le 22:17-25. IV. That they must be more than eight days old (Le 22:26-28), and that the sacrifices of thanksgiving must be eaten the same day they were offered, Le 22:29-33, etc.
1-16
Laws Concerning the Priests (1490 BC)
關於祭司的律例（主前1490年）
¹ 耶和華對摩西說：
² 「你吩咐亞倫和他子孫說：要遠離以色列人所分別為聖歸給我的聖物，免得他們褻瀆我的聖名。我是耶和華。
³ 你要對他們說：你們世世代代的後裔中，凡带着不潔近到以色列人所分別為聖歸耶和華之聖物的，那人必在我面前被剪除。我是耶和華。
⁴ 亞倫的後裔中，凡長大痲瘋的，或是有漏症的，不得吃聖物，直等他潔淨了。無論誰摸了那因死屍不潔潔的，或是夢遺的人，
⁵ 或是摸了使他不潔潔的爬物，或是摸了使他不潔潔的人，無論那人不潔是甚麼，
⁶ 摸了這些物的，必不潔淨到晚上；若不用水洗身，就不可吃聖物。
⁷ 日落的時候，他就潔淨了，然後可以吃聖物，因為這是他的食物。
⁸ 自死的或是被野獸撕裂的，他不可吃，因此沾染自己。我是耶和華。
⁹ 所以他們要守我的吩咐，免得因褻瀆這聖物而擔罪而死。我是使他們成聖的耶和華。
那些有天然殘疾的人，雖然被禁止做祭司的工作，卻仍可吃聖物：猶太作者說「為防止他們閒懶，他們被安排在柴房工作，挑出被蟲蛀的木柴，使之不用在壇上的火中；他們也可被派去判定大痲瘋」：但是，
I. 那些處於禮儀上不潔之中——這可能是由他們自己的過失而招致的——在自己不潔的期間，連聖物也不可吃。1. 有些不潔是持久的，如大痲瘋或漏症（Le 22:4）。這些使百姓與聖所隔絕，神要表明在祭司身上這不僅不是更可原諒的，實際上更為可憎。2. 另一些較短暫，如觸摸死屍或任何其他不潔之物，經過一段時間，人可以藉着用水洗身而得潔淨（Le 22:6）。但凡這樣沾染了不潔的人，都不可吃聖物，否則要承受神最嚴厲的不悅——神說了，也印證了這話：那人必在我面前被剪除（Le 22:3）。我們在神面前、侍候他，非但不能保護我們，反會更多地暴露我們在神的烈怒之下，若我們竟敢帶着不潔就近他。毀滅必從主面前來到（帖後1:9），正如拿答和亞比戶所死於的火是*從耶和華面前出來的。照樣，那些褻瀆神聖話語的人，必被他們所輕看的那道所剪除；那道要定他們的罪。他們又在此被警告，若在不潔中吃聖物就有危險（Le 22:9），免得擔罪而死。注意，(1.) 那些以不潔的手觸摸聖物、褻瀆聖物的人，招致了極大的罪咎。吃聖物象徵在贖罪之恩上有份；但他們若在不潔中吃，不但沒有減少罪咎，反而增加了：他們必擔罪。(2.) 罪是一個重擔，若非無限的憐憫攔阻，必定使擔負的人沉淪：他們必因此而死。*連祭司也可因自己的污穢和擅專而滅亡。
II. 關於這條律法的用意，我們可以觀察到：1. 這迫使祭司謹慎保持自己的潔淨，懼怕一切會玷污他們的事物。聖物是他們的生活來源；若不可吃，他們怎麼維生？我們因沾染不潔而會失去的安慰和尊榮越多，我們就越當謹慎保守自己的潔淨。2. 當百姓看到祭司自己在他們不潔的時候也要與聖物隔絕（如Le 22:2所言），這使百姓對聖物存敬畏之心。那使自己的貼身侍從處於如此嚴格紀律之下的，無疑是無限聖潔的神。3. 這教導我們謹慎防備一切道德上的玷污，因為這些使我們不配領受神聖所的安慰。我們雖然不在習慣性的敗壞之下，然而實際的沾染也剝奪了我們與神相交的喜樂；因此凡洗過澡的人，還需要洗腳（約13:10），洗手，然後繞祭壇而行（詩26:6）。在這方面我們需要對自己嚴加警惕，免得（如這裏清楚地所說）我們在所獻為聖之物上褻瀆神聖潔的名（Le 22:2）。我們若在那些假裝尊榮神的行事中冒犯神，非但不得喜悅，反倒惹他發怒，不久必算出一份糟糕的帳來；然而我們褻瀆神的名正是如此——帶着我們的不潔去做那些假裝分別為聖歸神的事。
¹⁰ 「凡外人不可吃聖物；寄居在祭司家的，或是雇工人，都不可吃聖物。
¹¹ 倘若祭司用錢買了人，那人就可以吃；生在他家的人，也可以吃聖物。
¹² 祭司的女兒若嫁給外人，就不可吃舉祭的聖物。
¹³ 但祭司的女兒若是寡婦，或是被休的，沒有孩子，又歸回父家，像年輕的時候一樣，就可以吃她父親的食物；只是外人不可吃。
¹⁴ 若有人誤吃聖物，要照聖物的原數加上五分之一交給祭司。
¹⁵ 祭司不可褻瀆以色列人所獻給耶和華的聖物，
¹⁶ 免得他們在吃聖物的時候自取罪孽擔當。因為我是使他們成聖的耶和華。」
聖物當由祭司和他們的家人來吃。如今，
I. 這裏有條律法說外人不可吃——就是除了祭司和屬於祭司的人以外，任何人都不可（Le 22:10）。祭司受託有此責任，不可褻瀆聖物，允許外人來吃（Le 22:15），也不可叫他們擔當罪孽（Le 22:16）；就是說，不可讓他們因觸碰自己無權過問之物而招致罪咎。這是一般的理解。注意，我們不僅當謹慎自己不擔罪，也當盡力防止別人擔罪。我們不僅不可讓罪停留在弟兄身上，若能做到，也不可讓罪臨到他身上。但這話也許有另一個意思：祭司吃贖罪祭被說成是象徵他們擔當會眾的罪孽，為他們贖罪（Le 10:17）。因此外人不可特別吃那聖物，假裝擔當罪孽之愆；因為除了受任命的人以外，任何人這樣做都是膽大妄為。那些在基督我們的祭司之外另立中保來擔當罪孽之愆的人，是褻瀆地奪取基督的榮耀，侵佔他的權利。當我們警告人不可信靠自己的義，不可膽敢穿着它來到神面前，而當唯獨倚靠基督的義以得平安和赦免時，這是因為我們不敢任他們擔當罪孽之愆——我們知道那對他們太重了。
II. 這裏解釋了這條律法，說明哪些人當被視為屬於祭司的家人，哪些不屬於。1. 寄居的和雇工人不是永遠住在家中的；他們在家中，卻不屬於這家；因此不可吃聖物（Le 22:10）：但生在家中的僕人或用錢買的僕人，作為家中的產業，雖是僕人，卻可以吃聖物（Le 22:11）。注意，唯有那些使神的家成為永遠安息之所、決心一生一世住在其中的人，才有資格享受神家的安慰。至於那些只暫時相信、為眼前的目的而服事的人，他們不過被視為寄居的和雇工，*在這事上無分無業。*2. 至於家中的兒女，兒子無可爭議，他們本身就是祭司；但女兒則有分別。她們在父家期間可以吃聖物；但她們若嫁給非祭司的人，就失去了這權利（Le 22:12），因為如今她們與祭司的家族斷絕了。但祭司的女兒若成了寡婦，沒有兒女可以維持一個獨立的家庭，又歸回父家——既非妻子也非母親——她就要重新被看作女兒，可以吃聖物。那些被神的旨意安排為哀傷的寡婦、從丈夫家的安息中被遷出的人，若在父家重新找到安息，就當感謝寡婦的神——他不撇下她們為孤兒。3. 這裏要求那些無權吃聖物卻誤吃了的人作出賠償（Le 22:14）。他若故意而為、藐視神的設立，就當被神的手剪除，被官長用刑；但他若因疏忽大意而誤犯，就要歸還原值，另加五分之一，此外還要獻祭為這過犯贖罪；參Le 5:15,16。
III. 這條律法在必要時可以變通行使，正如大衛和跟隨他的人吃了陳設餅那樣（撒上21:6）。我們的救主為他們辯護，並給了理由，這為我們在一切類似情況下提供了持久的準則：神喜愛憐恤，不喜愛祭祀（太12:3,4,7）。禮儀必須讓位於道德。
IV. 這也是對福音傳道人的教導——他們是神奧秘事的管家——不可不加區分地接納所有人來吃聖物，而要將寶貴的從下賤的分別出來。那些可恥地無知或不敬虔的人，是主祭司家族中的外人和局外人；拿兒女的餅丟給這樣的人是不合宜的。聖物是為聖潔的人預備的，為那些至少在信仰告白上是聖潔的人（太7:6）。
英文原文
Laws Concerning the Priests (1490 BC)
¹ And the LORD spake unto Moses, saying,
² Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.
³ Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD.
⁴ What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;
⁵ Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
⁶ The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.
⁷ And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.
⁸ That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.
⁹ They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
Those that had a natural blemish, though they were forbidden to do the priests' work, were yet allowed to eat of the holy things: and the Jewish writers say that "to keep them from idleness they were employed in the wood-room, to pick out that which was worm-eaten, that it might not be used in the fire upon the altar; they might also be employed in the judgment of leprosy:" but,
I. Those that were under any ceremonial uncleanness, which possibly they contracted by their own fault, might no so much as eat of the holy things while they continued in their pollution. 1. Some pollutions were permanent, as a leprosy or a running issue, Le 22:4. These separated the people from the sanctuary, and God would show that they were so far from being more excusable that really they were more abominable in a priest. 2. Others were more transient, as the touching of a dead body, or any thing else that was unclean, from which, after a certain time, a man was cleansed by bathing his flesh in water, Le 22:6. But whoever was thus defiled might not eat of the holy things, under pain of God's highest displeasure, who said, and ratified the saying, That soul shall be cut off from my presence, Le 22:3. Our being in the presence of God, and attending upon him, will be so far from securing us that it will but the more expose us to God's wrath, if we dare to draw nigh to him in our uncleanness. The destruction shall come from the presence of the Lord (2Th 1:9), as the fire by which Nadab and Abihu died came from before the Lord. Thus those who profane the holy word of God will be cut off by that word which they make so light of; it shall condemn them. They are again warned of their danger if they eat the holy thing in their uncleanness (Le 22:9), lest they bear sin, and die therefore. Note, (1.) Those contract great guilt who profane sacred things, by touching them with unhallowed hands. Eating the holy things signified an interest in the atonement; but, if they ate of them in their uncleanness, they were so far from lessening their guilt that they increased it: They shall bear sin. (2.) Sin is a burden which, if infinite mercy prevent not, will certainly sink those that bear it: They shall die therefore. Even priests may be ruined by their pollutions and presumptions.
II. As to the design of this law we may observe, 1. This obliged the priests carefully to preserve their purity, and to dread every thing that would defile them. The holy things were their livelihood; if they might not eat of them, how must they subsist? The more we have to lose of comfort and honour by our defilement, the more careful we should be to preserve our purity. 2. This impressed the people with a reverence for the holy things, when they saw the priests themselves separated from them (as the expression is, Le 22:2) so long as they were in their uncleanness. He is doubtless a God of infinite purity who kept his immediate attendants under so strict a discipline. 3. This teaches us carefully to watch against all moral pollutions, because by them we are unfitted to receive the comfort of God's sanctuary. Though we labour not under habitual deformities, yet actual defilements deprive us of the pleasure of communion with God; and therefore he that is washed needeth to wash his feet (Joh 13:10), to wash his hands, and so to compass the altar, Ps 26:6. Herein we have need to be jealous over ourselves, lest (as it is observably expressed here) we profane God's holy name in those things which we hallow unto him, Le 22:2. If we affront God in those very performances wherein we pretend to honour him, and provoke him instead of pleasing him, we shall make up but a bad account shortly; yet thus we do if we profane God's name, by doing that in our uncleanness which pretends to be hallowed to him.
¹⁰ There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.
¹¹ But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.
¹² If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things.
¹³ But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof.
¹⁴ And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing.
¹⁵ And they shall not profane the holy things of the children of Israel, which they offer unto the LORD;
¹⁶ Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.
The holy things were to be eaten by the priests and their families. Now,
I. Here is a law that no stranger should eat of them, that is, no person whatsoever but the priests only, and those that pertained to them, Le 22:10. The priests are charged with this care, not to profane the holy things by permitting the strangers to eat of them (Le 22:15) or suffer them to bear the iniquity of trespass (Le 22:16); that is, suffer them to bring guilt upon themselves, by meddling with that which they have no right to. Thus it is commonly understood. Note, We must not only be careful that we do not bear iniquity ourselves, but we must do what we can to prevent others bearing it. We must not only not suffer sin to lie upon our brother, but, if we can help it, we must not suffer it to come upon him. But perhaps there is another meaning of those words: the priests' eating the sin-offerings is said to signify their bearing the iniquity of the congregation, to make an atonement for them, Le 10:17. Let not a stranger therefore eat of that holy thing particularly, and so pretend to bear the iniquity of trespass; for it is daring presumption for any to do that, but such as are appointed to do it. Those that set up other mediators besides Christ our priest, to bear the iniquity of trespass, sacrilegiously rob Christ of his honour, and invade his rights. When we warn people not to trust to their own righteousness, nor dare to appear before God in it, but to rely on Christ's righteousness only for peace and pardon, it is because we dare not suffer them to bear the iniquity of trespass, for we know it is too heavy for them.
II. Here is an explanation of the law, showing who were to be looked upon as belonging to the priest's family, and who not. 1. Sojourners and hired servants abode not in the house for ever; they were in the family, but not of it; and therefore they might not eat of the holy things (Le 22:10): but the servant that was born in the house or bought with money, being a heirloom to the family, though a servant, yet might eat of the holy things, Le 22:11. Note, Those only are entitled to the comforts of God's house who make it their rest for ever, and resolve to dwell in it all the days of their life. As for those who for a time only believe, to serve a present turn. They are looked upon but as sojourners and mercenaries, and have no part nor lot in the matter. 2. As to the children of the family, concerning the sons there could be no dispute, they were themselves priests, but concerning the daughters there was a distinction. While they continued in their father's house they might eat of the holy things; but, if they married such as were not priests, they lost their right (Le 22:12), for now they were cut off from the family of the priests. Yet if a priest's daughter became a widow, and had no children in whom she might preserve a distinct family, and returned to her father's house again, being neither wife nor mother, she should again be looked upon as a daughter, and might eat of the holy things. If those whom Providence has made sorrowful widows, and who are dislodged from the rest they had in the house of a husband, yet find it again in a father's house, they have reason to be thankful to the widows' God, who does not leave them comfortless. 3. Here is a demand of restitution to be made by him that had no right to the holy things, and yet should eat of them unwittingly, Le 22:14. If he did it presumptuously, and in contempt of the divine institution, he was liable to be cut off by the hand of God, and to be beaten by the magistrate; but, if he did it through weakness in inconsideration, he was to restore the value, adding a fifth part to it, besides which he was to bring an offering to atone for the trespass; see Le 5:15,16.
III. This law might be dispensed with in a case of necessity, as it was when David and his men ate of the show-bread, 1Sa 21:6. And our Saviour justifies them, and gives a reason for it, which furnishes us with a lasting rule in all such cases, that God will have mercy and not sacrifice, Mt 12:3,4,7. Rituals must give way to morals.
IV. It is an instruction to gospel ministers, who are stewards of the mysteries of God, not to admit all, without distinction, to eat of the holy things, but to take out the precious from the vile. Those that are scandalously ignorant or profane are strangers and aliens to the family of the Lord's priests; and it is not meet to take the children's bread and to cast it to such. Holy things are for holy persons, for those who are holy, at least, in profession, Mt 7:6.
17-33
Laws Concerning Sacrifices (1490 BC)
論獻祭的條例（主前 1490 年）
¹⁷ 耶和華對摩西說：
¹⁸ 「你曉諭亞倫和他兒子，並以色列眾人說：以色列家中的人，或在以色列中寄居的外人，凡獻供物，無論是所許的願，是甘心獻的，就是獻給耶和華作燔祭的，
¹⁹ 要將沒有殘疾的公牛，或是綿羊，或是山羊獻上，如此才蒙悅納。
²⁰ 凡有殘疾的，你們不可獻上，因為這不蒙悅納。
²¹ 凡有人為還願，或作甘心祭，獻牛或綿羊作平安祭獻給耶和華的，必須純全無殘疾的才蒙悅納；其中不可有任何殘疾。
²² 瞎眼的、折斷的、殘廢的、有瘤子的、長癬的、長疥的，你們都不可獻給耶和華，也不可在壇上作為火祭獻給耶和華。
²³ 無論是公牛或綿羊，若肢體有餘或缺少的，只可作甘心祭獻上；但作還願的祭就不蒙悅納。
²⁴ 腎子損傷的，或是壓碎的，或是破裂的，或是割除的，你們不可獻給耶和華；在你們的地上也不可這樣行。
²⁵ 這類物的肉，你們不可從外人的手中收下，當作你們神的食物獻上；因為這些都有損壞，其中有殘疾，所以在你們中間必不蒙悅納。
²⁶ 耶和華曉諭摩西說：
²⁷ 「纔生的公牛，或是綿羊，或是山羊，七天當跟着母；從第八天以後，可以當供物蒙悅納，作為耶和華的火祭。
²⁸ 無論是母牛是母羊，不可同日宰母和子。
²⁹ 你們獻感謝祭給耶和華，要獻得蒙悅納。
³⁰ 應當當天喫完，一點不可留到早晨：我是耶和華。
³¹ 你們要謹守遵行我的誡命：我是耶和華。
³² 你們不可褻瀆我的聖名；我在以色列人中，卻要被尊為聖：我是使你們成聖的耶和華，
³³ 把你們從埃及地領出來，作你們的神：我是耶和華。
這裏有關於獻祭的四條律例：
I. 凡獻給神為祭的，必須沒有殘疾，否則不蒙悅納。這在論及各樣祭物的特別條例中已多次提及。此處告訴他們，怎樣的情形才算是使牲畜不配獻祭的殘疾：瞎眼的、瘸腿的、有瘤子的、長癬的（Le 22:22）——腎子損傷的、壓碎的、破裂的、割除的（Le 22:24），按猶太學者的理解，即凡閹割過的，使公牛公羊變成閹牛閹羊的，都不可獻上。此外，甘心祭與還願祭之間也有所區分（Le 22:23）。凡有上述殘疾的，固然不可獻為任何一種祭；但若牲畜只是肢體有餘或缺少（按猶太人的解釋，是指成對的肢體之間有不勻稱之處，如一隻眼、耳或腿比應有的更大或更小）——若除此以外沒有別的殘疾，就可以作為甘心祭蒙悅納，因人在此之前並未給自己加上甚麼義務，律法也未加給他特別的約束；但作為還願祭則不蒙悅納。神藉此教導我們，對自己所立的誓願當格外認真地履行，不可在莊嚴奉獻之後，在數量或價值上有所減損。在許願之前在我們自己能力之內的事（如甘心祭），在許願之後就不再如此了（Ac 5:4）。經文再三聲明，凡有殘疾的祭物一概不蒙悅納（Le 22:20,21）。按照這條律法，人對一切帶來獻祭的牲畜都要仔細查驗，確保毫無殘疾。有殘疾的祭物，即使是從外人手中獻上，也不可蒙悅納，儘管應當竭力鼓勵外人尊敬以色列的神（Le 22:25）。由此可知，外邦人本是 expected 要從遠方來到神的殿（1Ki 8:41,42），且必受歡迎，他們的祭物也蒙悅納，如大列王那樣（Ezr 6:9,10，賽 56:6,7）。許多外邦祭司在這方面並不如此嚴格，無論祭物多麼不堪，他們都會為自己的神明收下；但當讓外邦人知道，以色列的神斷不如此受人服事。那麼，1. 這條律法在當時是必要的，為要維護聖所的尊嚴，以及在其中受敬拜之神的榮耀。凡用來榮耀神的事物，理當是同類中最好的；因為祂是至大至榮的，也是至善的；至善者理當得着至善的。請看違背這條律法在聖潔的神眼中是何等大的惹怒（Mal 1:8,13,14）。2. 這條律法使一切律法上的祭物更適合作為基督的預表——祂是那偉大的祭物，一切祭物的功效都從祂而來。保羅論到這條律法，說基督是無瑕疵、無玷污的羔羊（1Pe 1:19）。這樣一位祭司、這樣一位祭物，正合乎我們的需要——祂無害且無玷污。當彼拉多宣告我查不出這人有甚麼罪來時，他實際上就等於宣告這祭物沒有殘疾。猶太人說，查看祭物有無殘疾，是副大祭司（sagan 或 suffragan）的職責；基督受難時，亞拿正擔任此職；那些先把基督解到亞拿那裏，再由亞拿捆綁着送到該亞法那裏，當作可獻之祭的人（Joh 18:13,24），卻想不到自己正是在應驗這條律法的預表。3. 這也教導我們，在屬靈的祭物上，當將最好的獻給神。若我們的敬拜是無知的、冷淡的、輕浮的、充滿分心的，我們就是獻上瞎眼的、瘸腿的、有病的為祭；但那行詭詐的自尋咒詛，因為他自以為欺騙了神，實際上卻將致命的欺騙加在自己的靈魂上。
II. 任何牲畜未滿八天不可獻為祭物（Le 22:26,27）。先前已規定，當獻歸神的頭生牲畜不可在第八天之前帶來（Ex 22:30）。此處規定，任何活物未滿八天整不可獻為祭物。在此之前，牠不配擺在人的餐桌上，自然也不配擺在神的祭壇上。猶太人說：「這是因為安息日使萬物成聖，所以沒有一樣東西在至少經過一個安息日之前不可獻給神。」這也是與割禮的律法相呼應，嬰孩要在第八天受割禮。基督為我們獻上為祭，不是在祂的嬰孩時期（雖然那時希律想要殺祂），而是在祂正值壯年之時。
III. 母與子不可同日宰殺，無論是為獻祭或為日常之用（Le 22:28）。關於鳥類也有類似的律法（De 22:6）。這樣禁止，不是因為這事本身是惡的，而是因為這在野獸看來殘忍不仁；正如巴比倫王的暴政，在西底家眼前殺了他的眾子，然後又剜了他的眼睛。同時殺兩代人，看起來像是有意滅絕這一族類，這對整個物種是冷酷無情的。
IV. 感恩祭的肉要在獻祭的當天喫完（Le 22:29,30）。這是重申先前已有的律法（Le 7:15,19:6,7）。本章以一個我們屢次遇見的總括命令作結：謹守神的誡命，不可褻瀆祂的聖名（Le 22:31,32）。那些稱為神名下的人，若不認真謹守祂的誡命，就是褻瀆祂的名。隨後附上總括的理由：神對他們的主權——我是耶和華；祂在他們身上的權益——我是你們的神；祂藉着救贖得着他們的權利——「我將你們從埃及地領出來，特要作你們的神」；祂向他們施恩的心意——我是使你們成聖的耶和華；以及祂公義的定意——若他們不將榮耀歸給祂，祂必在自己身上得着榮耀——我要在以色列人中被尊為聖。神至終不會在任何人的事上虧損祂的榮耀；或遲或早，祂必收回祂的權利，不是在罪人的悔改中，便是在他們的滅亡中。
英文原文
Laws Concerning Sacrifices (1490 BC)
¹⁷ And the LORD spake unto Moses, saying,
¹⁸ Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering;
¹⁹ Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
²⁰ But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
²¹ And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
²² Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.
²³ Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
²⁴ Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.
²⁵ Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.
²⁶ And the LORD spake unto Moses, saying,
²⁷ When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.
²⁸ And whether it be cow or ewe, ye shall not kill it and her young both in one day.
²⁹ And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will.
³⁰ On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD.
³¹ Therefore shall ye keep my commandments, and do them: I am the LORD.
³² Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,
³³ That brought you out of the land of Egypt, to be your God: I am the LORD.
Here are four laws concerning sacrifices:—
I. Whatever was offered in sacrifice to God should be without blemish, otherwise it should not be accepted. This had often been mentioned in the particular institutions of the several sorts of offerings. Now here they are told what was to be accounted a blemish which rendered a beast unfit for sacrifice: if it was blind, or lame, had a wen, or the mange (Le 22:22),—if it was bruised, or crushed, or broken, or cut (Le 22:24), that is, as the Jewish writers understand it, if it was, in any of these ways, castrated, if bulls and rams were made into oxen and weathers, they might not be offered. Moreover a difference is made between what was brought as a free-will offering and what was brought as a vow, Le 22:23. And, though none that had any of the forementioned blemishes might be brought for either, yet if a beast had any thing superfluous or lacking (that is, as the Jews understand it, if there was a disproportion or inequality between those parts that are pairs, when one eye, or ear, or leg, was bigger than it should be, or less than it should be)—if there was no other blemish than this, it might be accepted for a free-will offering, to which a man had not before laid himself, nor had the divine law laid him, under any particular obligation; but for a vow it might not be accepted. Thus God would teach us to make conscience of performing our promises to him very exactly, and not afterwards to abate in quantity or value of what we had solemnly engaged to devote to him. What was, before the vow, in our own power, as in the case of a free-will offering, afterwards is not, Ac 5:4. It is again and again declared that no sacrifice should be accepted if it was thus blemished, Le 22:20,21. According to this law great care was taken to search all the beasts that were brought to be sacrificed, that there might, to a certainty, be no blemish in them. A blemished sacrifice might not be accepted even from the hand of a stranger, though to such all possible encouragement should be given to do honour to the God of Israel, Le 22:25. By this it appears that strangers were expected to come to the house of God from a far country (1Ki 8:41,42), and that they should be welcome, and their offerings accepted, as those of Darius, Ezr 6:9,10, Isa 56:6,7. The heathen priests were many of them not so strict in this matter, but would receive sacrifices for their gods that were ever so scandalous; but let strangers know that the God of Israel would not be so served. Now, 1. This law was then necessary for the preserving of the honour of the sanctuary, and of the God that was there worshipped. It was fit that every thing that was employed for his honour should be the best of the kind; for, as he is the greatest and brightest, so he is the best of beings; and he that is the best must have the best. See how greatly and justly displeasing the breach of this law was to the holy God, Mal 1:8,13,14. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great sacrifice from which all these derived their virtue. In allusion to this law, he is said to be a Lamb without blemish and without spot, 1Pe 1:19. As such a priest, so such a sacrifice, became us, who was harmless and undefiled. When Pilate declared, I find no fault in this man, he did thereby in effect pronounce the sacrifice without blemish. The Jews say it was the work of the sagan, or suffragan, high priest, to view the sacrifices, and see whether they were without blemish or no; when Christ suffered, Annas was in that office; but little did those who brought Christ to Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit to be offered (Joh 18:13,24), think that they were answering the type of this law. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions are ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick, for sacrifice; but cursed be the deceiver that does so, for, while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul.
II. That no beast should be offered in sacrifice before it was eight days old, Le 22:26,27. It was provided before that the firstlings of their cattle, which were to be dedicated to God, should not be brought to him till after the eighth day, Ex 22:30. Here it is provided that no creature should be offered in sacrifice till it was eight days old complete. Sooner than that it was not fit to be used at men's tables, and therefore not a God's altar. The Jews say, "It was because the sabbath sanctifies all things, and nothing should be offered to God till at least one sabbath had passed over it." It was in conformity to the law of circumcision, which children were to receive on the eighth day. Christ was sacrificed for us, not in his infancy, though then Herod sought to slay him, but in the prime of his time.
III. That the dam and her young should not both be killed in one day, whether in sacrifice or for common use, Le 22:28. There is such a law as this concerning birds, De 22:6. This was forbidden, not as evil in itself, but because it looked barbarous and cruel to the brute creatures; like the tyranny of the king of Babylon, that slew Zedekiah's sons before his eyes, and then put out his eyes. It looked ill-natured towards the species to kill two generations at once, as if one designed the ruin of the kind.
IV. That the flesh of their thank-offerings should be eaten on the same day that they were sacrificed, Le 22:29,30. This is a repetition of what we had before, Le 7:15,19:6,7. The chapter concludes with such a general charge as we have often met with, to keep God's commandments, and not to profane his holy name, Le 22:31,32. Those that profess God's name, if they do not make conscience of keeping his commandments, do but profane his name. The general reasons are added: God's authority over them—I am the Lord; his interest in them—I am your God; the title he had to them by redemption—"I brought you out of the land of Egypt, on purpose that I might be your God;" the designs of his grace concerning them—I am the Lord that hallow you; and the resolutions of his justice, if he had not honour from them, to get himself honour upon them—I will be hallowed among the children of Israel. God will be a loser in his glory by no man at last; but sooner or later will recover his right, either in the repentance of sinners or in their ruin.
本章有關祭司和祭物的各樣律法，都是為了維護聖所的尊榮。一、祭司不可在不潔淨的狀態下吃聖物，Le 22:1-9。二、不屬於祭司家族的外人不可吃聖物（Le 22:10-13）；若誤吃了，必須加以賠還，Le 22:14-16。三、所獻的祭物必須無殘疾，Le 22:17-25。四、祭牲必須超過八天大（Le 22:26-28），且感謝祭的祭肉必須在獻祭的當日吃完，Le 22:29-33等。