全新樂活讀經默想 110719

2011年7月18日星期一
全新樂活讀經默想 110719

High Priest Vestment

W2 2011-07-19 (利8)

經文: 利未記 8:33 你們七天不可出會幕的門，等到你們承接聖職的日子滿了，因為主叫你們七天承接聖職。
默想: 摩西吩咐亞倫與他的兒子要承接祭司聖職之前，必須先獻上贖罪祭的公牛，表示祭司也是罪人，也須要贖罪。接著是要獻上公綿羊的燔祭，代表祭司的呼召是須要完全的將自己擺在祭壇上面，像新約羅馬書十二章第一節所說的，要將身體獻上，當作活祭，是聖潔的，是神所喜悅的。然後，才是獻上承接聖職的第二隻公綿羊。亞倫與兒子們如此獻祭必須連續進行七天。求主幫住我，在全職侍奉之前，要先徹底的認罪，接著是完全的擺上，然後才能開始侍奉。
題目: 以色列人為何需要祭司？(參出19:1-6) 10-12節，摩西把膏油倒在亞倫的頭上的意義為何？
以色列人為何需要祭司？主要是耶和華與以色列人立「西乃之約」的關係（參出19:1-6)。這是一個特別的雙向關係的「約」。在祂帶領以色列人出埃及來到西乃的曠野時，祂要祂的子民知道全地都屬祂的，祂要他們歸屬祂，作祂的子民，作聖潔的國民。此時，耶和華要訓練那些屬祂的子民，就像老鷹訓練小鷹一樣。離開鳥巢（舒適區- comfort zone），老鷹將小鷹背在翅膀上，訓練他們飛翔一樣。耶和華，以色列人的上帝，滿有恩惠，能力和慈愛， 祂的目的是要他們（神所撿選的以色列百姓），在那無依無靠的環境下， 學習聽從祂的話，過聖潔的生活，遵守耶和華與以色列人所定的「約」，不拜外邦人的偶像，所作所為與外邦人不同。使得整個以色列國成為一個神聖的, 聖潔的國家，與其他（外邦人）的國家不同，分別出來，完完全全地在萬民中作屬上帝的子民，整個國家是一個聖潔的，屬上帝的國家。
正如出埃及記 19:6所述：「你們要歸我作祭司的國度，為聖潔的國民」。摩西把膏油倒在亞倫的頭上的意義是指在上帝的國度裡，是由像祭司般嚴謹的以色列人所組成的。他們都是聖潔的，。每一個以色列人都必須全人的事奉，完全的擺上，來過聖潔的生活，作屬上帝的子民。 對祭司而言，他們的責任是將上帝的典章和律法教訓以色列．他們要把香焚在上帝面前、把全牲的燔祭獻在上帝的壇上（申33：10）。上帝要受膏的祭司（亞倫和他的子孫），忠心地作好祭司的職份，成為聖潔君尊的祭司，完全歸於耶和華作祭司的國度，為聖潔的國民。

CU5X Deuteronomy 33:9 他論自己的父母說、我未曾看見、他也不承認弟兄、也不認識自己的兒女．這是因利未人遵行你的話、謹守你的約。

NAU Deuteronomy 33:9 Who said of his father and his mother, 'I did not consider them'; And he did not acknowledge his brothers, Nor did he regard his own sons, For they observed Your word, And kept Your covenant.

wytiêyair> al{å ‘AMail.W wybiÛa'l. rmeúaoh' WTT Deuteronomy 33:9
‘Wrm.v'( yKiÛ [d"+y" al{å Îwyn"ßB'Ð ¿AnB'À-ta,w> ryKiêhi al{å ‘wyx'a,-ta,w>
`Wrco)n>yI ^ßt.yrI)b.W ^t,êr"m.ai

NET Deuteronomy 33:9 He said to his father and mother, "I have not seen him," and he did not acknowledge his own brothers or know his own children, for they kept your word, and guarded your covenant.
NET Notes (Deu 33:9)

21 sn This statement no doubt alludes to the Levites' destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25–29).

CU5X Deuteronomy 33:10 他們要將你的典章教訓雅各、將你的律法教訓以色列．他們要把香焚在你面前、把全牲的燔祭獻在你的壇上。

NAU Deuteronomy 33:10 "They shall teach Your ordinances to Jacob, And Your law to Israel. They shall put incense before You, And whole burnt offerings on Your altar.

^ßt.r"Atw> bqoê[]y:l. ‘^y“j,P'v.mi WrÜAy WTT Deuteronomy 33:10
`^x,(B.z>mi-l[;( lyliÞk'w> ^P,êa;B. ‘hr"Ajq. WmyfiÛy" lae_r"f.yIl.

NET Deuteronomy 33:10 They will teach Jacob your ordinances and Israel your law; they will offer incense as a pleasant odor, and a whole offering on your altar.




出埃及記 19:1 以色列人出埃及地以後，滿了三個月的那一天，就來到西乃的曠野。
出埃及記 19:2 他們離了利非訂，來到西乃的曠野，就在那裡的山下安營。
出埃及記 19:3 摩西到神那裡，耶和華從山上呼喚他說：「你要這樣告訴雅各家，曉諭以色列人說：
出埃及記 19:4 『我向埃及人所行的事，你們都看見了，且看見我如鷹將你們背在翅膀上，帶來歸我。
NAU Exodus 19:4 'You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to Myself.

aF'Ûa,w" ~yIr"+c.mil. ytiyfiÞ[' rv,îa] ~t,êyair> ~T,äa; WTT Exodus 19:4
`yl'(ae ~k,Þt.a, abiîa'w" ~yrIêv'n> ypeän>K;-l[; ‘~k,t.a,

NET Exodus 19:4 'You yourselves have seen what I did to Egypt and how I lifted you on eagles' wings and brought you to myself.

NET Notes (Exo 19:4)

8 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
9 sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.

出埃及記 19:5 如今你們若實在聽從我的話，遵守我的約，就要在萬民中作屬我的子民，因為全地都是我的。
NAU Exodus 19:5 'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine;

~T,Þr>m;v.W yliêqoB. ‘W[m.v.Ti [;AmÜv'-~ai hT'ª[;w> WTT Exodus 19:5`
#r
NET Exodus 19:5 And now, if you will diligently listen to me and keep my covenant, then you will be my special possession out of all the nations, for all the earth is mine,

NET Notes (Exo 19:5)

10 tn Heb "listen to my voice." The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom "listen to the voice of" implies obedience, not just mental awareness of sound.
11 tn The verb is a perfect tense with vav (w) consecutive; it continues the idea in the protasis of the sentence: "and [if you will] keep."
12 tn The lamed preposition expresses possession here: "to me" means "my."
13 tn The noun is hL'gUs. (s®gullah), which means a special possession. Israel was to be God's special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, "Hebrew s®gulla: Akkadian sikiltu," JAOS 71 (1951): 172ff.

出埃及記 19:6 你們要歸我作祭司的國度，為聖潔的國民。』這些話你要告訴以色列人。」
NAU Exodus 19:6 and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel."

vAd+q' yAgæw> ~ynIßh]Ko tk,l,îm.m; yli²-Wyh.Ti ~T,óa;w> WTT Exodus 19:6`lae(r"f.yI ynEïB.-la, rBeÞd:T. rv,îa] ~yrIêb'D>h; hL,ae…

NET Exodus 19:6 and you will be to me a kingdom of priests and a holy nation.' These are the words that you will speak to the Israelites."

NET Notes (Exo 19:6)

14 tn Or "for me" (NIV, NRSV), or, if the lamed (l) preposition has a possessive use, "my kingdom" (so NCV).
15 tn The construction "a kingdom of priests" means that the kingdom is made up of priests. W. C. Kaiser ("Exodus," EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., "kings, that is, priests; 2) as a construct with a genitive of specification, "royal priesthood"; 3) as a construct with the genitive being the attribute, "priestly kingdom"; and 4) reading with an unexpressed "and" – "kings and priests." He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, "A Kingdom of Priests (Exodus xix. 6)," OTS 8 [1950]: 213-19; William L. Moran, "A Kingdom of Priests," The Bible in Current Catholic Thought, 7–20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God's service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God's word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9, 10).
16 tn They are also to be "a holy nation." They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God's special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, "Exodus 19:5 and the Mission of Israel," North East Asian Journal of Theology 24/25 (1980): 239-42.

利未記 8:10 摩西用膏油抹帳幕和其中所有的，使他成聖；
NAU Leviticus 8:10 ¶ Moses then took the anointing oil and anointed the tabernacle and all that was in it, and consecrated them.

xv;îm.YIw: hx'êv.Mih; !m,v,ä-ta, ‘hv,mo xQ:ÜYIw: WTT Leviticus 8:10`~t'(ao vDEßq;y>w: AB+-rv,a]-lK'-ta,w> !K'Þv.Mih;-ta,

NET Leviticus 8:10 ¶ Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them.
NET Notes (Lev 8:10)

15 sn The expression "and consecrated it" refers to the effect of the anointing earlier in the verse (cf. "to consecrate them/him" in vv. 11 and 12). "To consecrate" means "to make holy" or "make sacred"; i.e., put something into the category of holy/sacred as opposed to common/profane （secular rather than religious） (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God's holy things.


利未記 8:11 又用膏油在壇上彈了七次，又抹了壇和壇的一切器皿，並洗濯盆和盆座，使他成聖；
NAU Leviticus 8:11 He sprinkled some of it on the altar seven times and anointed the altar and all its utensils, and the basin and its stand, to consecrate them.

xv;’m.YIw: ~ymi_['P. [b;v,ä x;BeÞz>Mih;-l[; WNM,²mi zY:ïw: WTT Leviticus 8:11
`~v'(D>q;l. ANàK;-ta,w> rYO°Kih;-ta,w> wyl'ªKe-lK'-ta,w> x:Beøz>Mih;-ta,

NET Leviticus 8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them.

利未記 8:12 又把膏油倒在亞倫的頭上膏他，使他成聖。
NAU Leviticus 8:12 Then he poured some of the anointing oil on Aaron's head and anointed him, to consecrate him.

!ro+h]a; varoå l[;Þ hx'êv.Mih; !m,V,ämi ‘qcoYIw: WTT Leviticus 8:12
`Av)D>q;l. Atßao xv;îm.YIw:

NET Leviticus 8:12 He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him.


出埃及記 19:1 以色列人出埃及地以後，滿了三個月的那一天，就來到西乃的曠野。
出埃及記 19:2 他們離了利非訂，來到西乃的曠野，就在那裡的山下安營。
出埃及記 19:3 摩西到神那裡，耶和華從山上呼喚他說：「你要這樣告訴雅各家，曉諭以色列人說：
出埃及記 19:4 『我向埃及人所行的事，你們都看見了，且看見我如鷹將你們背在翅膀上，帶來歸我。
NAU Exodus 19:4 'You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to Myself.

aF'Ûa,w" ~yIr"+c.mil. ytiyfiÞ[' rv,îa] ~t,êyair> ~T,äa; WTT Exodus 19:4
`yl'(ae ~k,Þt.a, abiîa'w" ~yrIêv'n> ypeän>K;-l[; ‘~k,t.a,

NET Exodus 19:4 'You yourselves have seen what I did to Egypt and how I lifted you on eagles' wings and brought you to myself.

NET Notes (Exo 19:4)

8 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
9 sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.

出埃及記 19:5 如今你們若實在聽從我的話，遵守我的約，就要在萬民中作屬我的子民，因為全地都是我的。
NAU Exodus 19:5 'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine;

~T,Þr>m;v.W yliêqoB. ‘W[m.v.Ti [;AmÜv'-~ai hT'ª[;w> WTT Exodus 19:5`
#r
NET Exodus 19:5 And now, if you will diligently listen to me and keep my covenant, then you will be my special possession out of all the nations, for all the earth is mine,

NET Notes (Exo 19:5)

10 tn Heb "listen to my voice." The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom "listen to the voice of" implies obedience, not just mental awareness of sound.
11 tn The verb is a perfect tense with vav (w) consecutive; it continues the idea in the protasis of the sentence: "and [if you will] keep."
12 tn The lamed preposition expresses possession here: "to me" means "my."
13 tn The noun is hL'gUs. (s®gullah), which means a special possession. Israel was to be God's special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, "Hebrew s®gulla: Akkadian sikiltu," JAOS 71 (1951): 172ff.

出埃及記 19:6 你們要歸我作祭司的國度，為聖潔的國民。』這些話你要告訴以色列人。」
NAU Exodus 19:6 and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel."

vAd+q' yAgæw> ~ynIßh]Ko tk,l,îm.m; yli²-Wyh.Ti ~T,óa;w> WTT Exodus 19:6`lae(r"f.yI ynEïB.-la, rBeÞd:T. rv,îa] ~yrIêb'D>h; hL,ae…

NET Exodus 19:6 and you will be to me a kingdom of priests and a holy nation.' These are the words that you will speak to the Israelites."

NET Notes (Exo 19:6)

14 tn Or "for me" (NIV, NRSV), or, if the lamed (l) preposition has a possessive use, "my kingdom" (so NCV).
15 tn The construction "a kingdom of priests" means that the kingdom is made up of priests. W. C. Kaiser ("Exodus," EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., "kings, that is, priests; 2) as a construct with a genitive of specification, "royal priesthood"; 3) as a construct with the genitive being the attribute, "priestly kingdom"; and 4) reading with an unexpressed "and" – "kings and priests." He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, "A Kingdom of Priests (Exodus xix. 6)," OTS 8 [1950]: 213-19; William L. Moran, "A Kingdom of Priests," The Bible in Current Catholic Thought, 7–20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God's service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God's word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9, 10).
16 tn They are also to be "a holy nation." They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God's special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, "Exodus 19:5 and the Mission of Israel," North East Asian Journal of Theology 24/25 (1980): 239-42.

利未記 8:10 摩西用膏油抹帳幕和其中所有的，使他成聖；
NAU Leviticus 8:10 ¶ Moses then took the anointing oil and anointed the tabernacle and all that was in it, and consecrated them.

xv;îm.YIw: hx'êv.Mih; !m,v,ä-ta, ‘hv,mo xQ:ÜYIw: WTT Leviticus 8:10`~t'(ao vDEßq;y>w: AB+-rv,a]-lK'-ta,w> !K'Þv.Mih;-ta,

NET Leviticus 8:10 ¶ Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them.
NET Notes (Lev 8:10)

15 sn The expression "and consecrated it" refers to the effect of the anointing earlier in the verse (cf. "to consecrate them/him" in vv. 11 and 12). "To consecrate" means "to make holy" or "make sacred"; i.e., put something into the category of holy/sacred as opposed to common/profane （secular rather than religious） (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God's holy things.


利未記 8:11 又用膏油在壇上彈了七次，又抹了壇和壇的一切器皿，並洗濯盆和盆座，使他成聖；
NAU Leviticus 8:11 He sprinkled some of it on the altar seven times and anointed the altar and all its utensils, and the basin and its stand, to consecrate them.

xv;’m.YIw: ~ymi_['P. [b;v,ä x;BeÞz>Mih;-l[; WNM,²mi zY:ïw: WTT Leviticus 8:11
`~v'(D>q;l. ANàK;-ta,w> rYO°Kih;-ta,w> wyl'ªKe-lK'-ta,w> x:Beøz>Mih;-ta,

NET Leviticus 8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them.

利未記 8:12 又把膏油倒在亞倫的頭上膏他，使他成聖。
NAU Leviticus 8:12 Then he poured some of the anointing oil on Aaron's head and anointed him, to consecrate him.

!ro+h]a; varoå l[;Þ hx'êv.Mih; !m,V,ämi ‘qcoYIw: WTT Leviticus 8:12
`Av)D>q;l. Atßao xv;îm.YIw:

NET Leviticus 8:12 He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him.

全新樂活讀經默想 110718

2011年7月17日星期日
全新樂活讀經默想 110718
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Wave Offering

W1 2011-07-18 (利7)

經文: 利未記 7:21 有人摸了什麼不潔淨的物，或是人的不潔淨，或是不潔淨的牲畜，或是不潔可憎之物，吃了獻與耶和華平安祭的肉，這人必從民中剪除。

默想: 從這一條規定，我們可以看出耶和華對於聖潔，有非常嚴格的要求。希伯來書說，非聖潔沒有人能見主 (來12:4)。平安祭是一種相交祭 (Fellowship Offering)。是由耶和華、祭司、與獻祭者所一起分享的祭物。耶和華享受所有燒在壇上的脂油，祭司則享受胸部肌肉的搖祭，以及右腿的舉祭，其於的肉則由獻祭者在聖殿內食用。由此可見，要與神建立親密的互動關係，聖潔乃是絕對的必要條件。親愛的主，求你保守我，在你面前能夠努力追求過聖潔的生活，好讓我與你能夠建立親密的互動關係。

題目: 「這就是燔祭、素祭、贖罪祭、贖愆祭和平安祭的條例…」(37節)，為什麼要獻這些不同的祭？你有何想法？

為什麼要獻五祭？從舊約來看：1) 獻燔祭的目的是自動自發的敬拜行為，為贖一般的誤犯之罪；人向神表示敬虔、委身及完全獻上自己；2) 獻素祭的目的是自動自發之敬拜行為；承認神的良善與供應；對神表敬虔；3) 獻平安祭的目的是自動自發之敬拜行為；感恩與相交 (包括眾人同享祭物) ；4) 獻贖罪祭的目的是強制性地為所知誤犯的罪贖罪、認罪、求赦罪；使污穢得潔淨；5) 獻贖愆祭的目的是強制性地為贖誤犯且需要償還的罪；使污穢得潔淨、如數償還；罰金百分之二十。

今天，基督徒來看獻五祭，（它與耶穌基督有密切的關係）：包括：1）燔祭是將全隻祭牲燒在壇上，一點也不保留，完全歸給上帝, 作為人對神的敬奉,可以稱呼為「完全的祭」, 成為馨香蒙悅納。但我們的大祭司耶穌基督獻上自己為贖罪祭，獻了一次「永遠的贖罪祭」，就廢除了舊約的贖罪祭（來10:11~12）。 2）素祭所獻的供物是細麵澆上油，加上乳香，然後用爐火烤的，不能有酵和蜜。告訴我們在每天都要過「聖潔的生活」，不能有任何的摻雜. 學習耶穌在世的生活，行事為人，意念言行，完全聖潔無瑕。3）平安祭預表耶穌基督在十字架上流血，主要的意義是與神和好，以及與人和好，在生活中有平安。這種平安包括和諧的關係與相交。　4）贖罪祭──耶穌捨身流血，救贖人之本罪。5）贖愆祭──耶穌捨身流血，潔除人日常之愆。聯合五種祭品之預表，可以看見一個完全之救贖者「耶穌基督」，獻五祭預表耶穌基督完全的救恩。

若從一次獻上多種祭時的順序來看﹝如民數記6：16-17﹞：1）贖罪祭或贖愆祭； 2）燔祭； 3） 平安祭及素祭 。 它的順序將這個獻祭制度的部分屬靈意義表達出來： 首先，我們必須先對付罪 (贖罪祭或贖愆祭)； 其次，我們要將自己完全獻身給神 (燔祭與素祭)； 第三，我們要建立與上帝、祭司（牧者）及獻祭者/（弟兄姐妹）之間團契或相交的關係 (相交祭，即平安祭)。

　　
當不同祭禮同獻時 (如民數記 6:16-17所定)，通常次序如下： 1. 贖罪祭或贖愆祭， 2. 燔祭， 3. 平安祭和素祭 (連奠祭一起獻上)。 這獻祭次序具有屬靈意義。首先要對付罪 (贖罪祭或贖愆祭)，再將自己完全獻身 (燔祭和素祭)，然後神、祭司和人得以相交 (平安祭)。換句話，祭禮包括有贖罪 (贖罪祭或贖愆祭)、獻身 (燔祭和素祭)、和相交 (平安祭)。

全新樂活讀經默想 110715

2011年7月10日星期日
全新樂活讀經默想 110715

Altar of Burnt Offering

W5 2011-07-15 (利6)

經文: 利未記 6:30 凡贖罪祭，若將血帶進會幕在聖所贖罪，那肉都不可吃，必用火焚燒。
默想: 在利未記第四章中提及的贖罪祭，可以分為兩類。第一類是因為宗教領袖祭司之誤導 (利4:3)，或是全民因為無知而陷入罪中 (利4:13)。第二類是政治領 袖誤犯了罪 (利4:22)，或是百姓誤犯了罪 (利4:27)。前者比較嚴重，要由祭司或長老按手在公牛犢頭上，然後再將該公牛犢宰了，公牛的血必須在聖所幔子彈七次，還要將血抹在會幕內聖所中的香壇的四角，然後將剩下的血，都傾倒在會幕門口燔祭壇的腳處。將所有的脂油都燒在燔祭壇上面。除了血與脂油之外，整隻公牛的一切，都要搬到營外倒灰之處，完全燒盡。後者則是要獻上公山羊 (政治領袖)，或是母山羊或是綿羊 (百姓)。祭牲的血則是抹在燔祭壇的四個角上。這些贖罪祭的肉，則由獻祭的祭司在會幕的院子裡吃 (利6:26)。可見耶和華看待屬靈領袖與全民的犯罪，是比政治領袖或是百姓個人犯罪更為嚴重。神啊！求你保守我們，要靠主的恩典來勝過犯罪的誘惑。
題目: 1-7節，贖愆祭有何作用？如何對付罪？你有何看法？


贖愆祭在律法上說是對付生活上的罪，就是在人眼中看來在日常生活中一般的過失。
你得罪了神，你需要神兒子來替你解決。你在人中間過不去，你還是需要神的兒子來給你解決。不是神兒子來給你解決，你在神面前仍然是落在被定罪裏。所以在這裏祂特別提到，「你若知道行善，卻不去行，這就是他的罪。」這就把我們對罪的認識提高很多。人一般以為，作壞事就是罪，不作壞事就沒有罪。但是神的話在這裏說，你該作的沒有作仍然是罪。或者說，你該作的，你沒有及時作，你作得晚了，那也一樣是罪。
1. 贖愆祭與贖罪祭性質相同，專為贖罪。贖罪祭常指公開的罪行，違背神的誡命；贖愆祭常指個人的罪行和生活上的錯失虧欠，而且還有賠償，這是贖愆祭不同之處。贖愆祭不同之處是被定罪而要加上刑罰，這種罪除了要 獻祭外，還要繳罰款。
一. 干犯聖物 (五：14-16)
二. 干犯律法 (五：17-19)
三. 干犯別人 (六：1-7)
「若有人犯罪，干犯耶和華，在鄰舍交付他的物上，或 交易上，行了詭詐。」(v.2)這是侵犯了別人的利益，要被罰。 騙人、搶奪人、欺壓人、撿別人東西都是侵犯別人利益。 不但要如數歸還，還要加上罰款，要向神認罪獻祭。
神要我們尊重別人。神要我們看別人和自己是平等的，利益、權利是一樣的，不可干犯，侵奪。 神要我們制止自私自利，好損人利己的罪性。人若不加以制止，任讓這些敗壞性情自由發展，人類社會將不堪想像。神要我們向祂認錯，神也要人向人認錯。因為神看得罪人就 是得罪祂。這樣公開認錯、賠罪，可以減少損人利己的敗行， 並防止它再發生。
7祭司要在耶和華面前為他贖罪，他無論行了甚麼事，使他有了罪，都必蒙赦免。
這句應該是論罪愆（六1-3，或者是由四1開始）的總結，因為這一句也就是全段罪祭的最後一句話（六7），而那裏原文是在為他贖罪，都必蒙赦免之後，所以這句必須是總結，不然毫無意義。如果解釋全部的一件(  ~achath mikkol)是耶和華所吩咐（一切）不可行的甚麼事（一件事）的簡寫，那麼直譯這句就非常有意思：人只要在全部律法中犯了一條，就在全律法（在他們）裏犯了罪。這就是使徒雅各所說，因為凡遵守全律法的，只在一條上跌倒，他就是犯了眾條（雅二10），所以即使只有一條隱而未現的罪，若良心責備，仍須為此獻罪祭，方能蒙神悅納。
5.在查出他有罪的日子　奐^祭所列舉的事例，都是未能全力或無憑據的過失，難以調查，所以應該是：他那一天認錯，那一天應歸還物主（思高）或當在獻贖愆之日，以原物歸於其主（文理串珠，呂振中，廣東話）。
但是他所必須採取的賠償行動必須加上（因為兩事同時發生）向上帝認罪。因此罪犯必須首先『感到有罪』。『在查出他有罪的日子』，意思是當他在人生經驗中沉痛地感到他在上帝眼中是罪人的那一刻。那麼上帝在祂的恩典中所制定的，和罪人那時所帶的asham，讓人可以為他的邪惡懊悔，而且得到赦免和更新的恩典。
不過，讓我們留意，祭司這樣的一個以產生救贖的舉動，也是上帝親自命定，以便在這樣的情境中使用。這舉動實際上成了一種解罪式，那是因為祭司為犯罪的一方（要記得，罪人由按手在牲畜頭上便叫自己與牠認同）獻上的祭牲，asham，現在實際上是實行並成就上帝的旨意。不錯，是上帝親自命令要這樣的（六1）。這樣asham便成為有效，並且成就上帝赦免犯罪者的罪的旨意。上帝的饒恕臨到了那受罰的罪人。
所以此地事情發生的次序便如下序：
（一）認罪；
（二）賠償；
（三）赦免；
（四）解罪。

2. 贖愆祭特別多提到輕忽的罪：摸了不潔之物「卻不知道」，冒失發誓「卻不知道」，誤犯聖物、誤行錯事「卻不知道」，雖非故犯，仍有罪愆，人須負責，且要贖罪。
3. 贖愆祭可獻母羊、羊羔、山羊，力量不夠者可獻班鳩、雛鴿。窮人若連鳥類也獻不起，可獻細麵伊法十分之一，這分量是人一天的食糧。窮人贖罪以一天食糧為標準，這是神的恩慈體恤。人若誤犯聖物或是欺詐別人財物，要獻公綿羊，並要償還財物，另外加上五分之一。
4. 罪愆不單是對神的，也有對人的，虧負別人財物的，償還再另加五分之一，那是補償分外的虧欠，目的是叫人多付代價受警戒，不好輕忽妄為。認罪悔改不單是在意念，亦須有實際行動才算徹底。

贖愆祭表徵基督是解決在我們行為中之罪的祭。在我們外面行為上的罪（彼前二24，賽五三５～６，10-11。）

. 基督是我們的贖愆祭，祂已十足為我們付上罪債和罪償，使我們與神和好，免去神的忿怒。「我小子們哪，我將這些話寫給你們，是要叫你們不犯罪。若有人犯罪，在父那裡我們有一位中保，就是那義者耶穌基督。他為我們的罪作了挽回祭，不是單為我們的罪，也是為普天下人的罪。」（約壹二1-2）基督是新約中保，在神面前擔保我們，又解決我們一切虧欠。主所作的，正如保羅為犯錯的阿尼西母求情時說：「你若以我為同伴，就收納他，如同收納我一樣。他若虧負你，或欠你什麼，都歸在我的賬上。」（門17-18 ）。十字架是福音的中心，所有獻祭的事都在基督裡應驗了。

贖罪祭是處理人生命裏的缺欠；或者是心思上面的走歪。贖愆祭是對付人在生活裏的缺欠與過失。雖然對付的物件和內容不同，但是它們卻是同在一個原則裏，所産生的功用都是恢復與神的交通。贖罪祭和贖愆祭擺在一起的時候，我們很容易就看見贖罪祭是對付生命的問題，這個在英文就很容易辨別了。贖愆祭是對付生活上的缺失，很顯然我們看到在人的感覺裏，贖罪祭是對付大事的，贖愆祭是對付小事的。但是我們回到神的心思裏來看，不可能有這樣的區別。大罪固然是擋住了和神的交通，小罪也是一樣切斷了人和神的交通。但我們可以這樣看，贖罪祭是在會幕裏面的事奉，或者說是在神面前的動作得罪了神，贖愆祭是對付在人中間的生活的光景。

該作的沒作就是罪. 作所當作的就是義。
但是在贖愆祭的條例裏卻是提出了好幾個原則來讓人去體會。我們上次提到了第一個原則就是，該作的沒有作，就在神面前過不去，這一點正好是對付人在心思裏面的保留。
贖愆祭的重點在於償還贖價（民數記五章七、八節）。根據利未記五章十四至十九節，贖愆祭是罪人為自己贖罪愆。在利未記七章一至七節以及撒母耳記上六章三節，獻祭者為自己償還，他的罪愆就可以除掉。在這裏僕人甘心將自己當作贖愆祭獻上。唯一可以解釋的，是主耶穌說自己：「要捨命，作多人的贖價。」（可十45）。84
至於贖愆祭，新約從沒有提及，但贖愆祭的註解，以賽亞書五十三章卻被引用了好幾次，而僕人的觀念也在很多經文用來形容基督的受苦（1節/約十二38；羅十16；4節/太八17；5-6節/彼前二24-25；9節/彼前二22；12節/路廿二37）。福音書描述基督如何受藐視、被陷害，在審判時不開口，與兩強盜同釘，葬在財主墳墓，這些細節雖然作者沒有明言，但肯定視為賽五十三的應驗。
所以基督完成了舊約的一切祭，祂的受死是燔祭、平安祭和罪祭的流血。然而作為贖愆祭的應驗，基督仍有一樣預表教訓不能代替完成，那就是犯罪者給受傷害者的賠償，所以耶穌教導門徒祈禱說：赦免我們的過犯，正如我們赦免那些得罪我們的人（太六12）。你在祭壇上獻禮物的時候，若想起弟兄向你懷怨，就把禮物留在壇前，先去同弟兄和好，然後來獻禮物（太五23-24）。當耶穌去到撒該的家，撒該認識自己對人的損害，便說：主呵，我把所有的一半給窮人，我若訛詐了誰，就還他四倍。聽到了這悔改的向人賠償，耶穌才宣告：今天救恩到了這家（路十九8-9）。

全新樂活讀經默想 110714

2011年7月10日星期日
全新樂活讀經默想 110714

Two Turtle Doves

W4 2011-07-14 (利5)

經文: 利未記 5:15-16 「人若在耶和華的聖物上誤犯了罪，有了過犯，就要照你所估的，按聖所的舍客勒拿銀子，將贖愆祭牲就是羊群中一隻沒有殘疾的公綿羊牽到耶和華面前為贖愆祭；並且他因在聖物上的差錯要償還，另外加五分之一，都給祭司。祭司要用贖愆祭的公綿羊為他贖罪，他必蒙赦免。
默想: 根據利未記第四到第六章的記載，贖罪祭 (Sin Offering) 與贖愆祭 (Trespass Offering) 似乎有關，卻不完全相同。贖罪祭的救贖對象似乎是針對犯罪的人 (Sinner) 本身，贖愆祭則是比較針對所犯的罪行 (Sin Act)。前者耶和華容許按照犯罪者之經濟能力來獻祭。後者則一律規定要用沒有殘疾的公綿羊 (利5:15-18) 來獻祭，而且要加上五分之一的補償。這樣，將我們的罪罰分為人身與行為兩方面來看，當我們犯罪之後，主耶穌在十字架上為我們贖罪，主要是為我們的罪人身份贖罪，讓我們得以與神復和。但是，就罪行所帶來的後果與傷害，我們還是須要承擔與補償。大衛王犯罪之後，先知拿單宣告耶和華已經赦免了大衛的罪，上帝已經不向大衛掩面，但是，大衛所犯的罪帶來的傷害後果以及補償，似乎大衛還是須要擔當。

題目: 14-19節，贖愆祭與贖罪祭有何不同之處？(參羅8:3、林後5:21、彼前2:24，賽53:5-6)

贖罪祭是為了那些「無意中犯了罪」所設的。贖罪祭是贖免得罪神的罪，贖罪祭是為贖罪，為稱義。這罪是指原罪，罪的本性而言。贖罪祭的救贖對象似乎是針對犯罪的人 (Sinner) 本身，耶和華容許按照犯罪者之經濟能力來獻祭。利未記4-5:13是關於獻「贖罪祭」的條例。主耶穌，君尊的大祭司，在十字架上為我們受死，流血，獻上自己為我們贖罪，讓我們得以與神和好。當我們受洗歸入主的名下，這是何等大的救恩。

贖愆祭則是比較針對所犯的罪行 (Sin Act)。贖愆祭是贖免得罪「人」或得罪「聖物」的罪。人若犯了不忠實的行為（誤犯了罪; trespassing, acts unfaithfully）、或非故意地犯罪（sin unintentionally 有了過犯）、誤犯了罪（愆）的結果，必須在聖物上/虧待人的差錯有償還的義務。所以一律規定要用沒有殘疾的公綿羊 (利5:15-18) 來獻祭，另外加五分之一來補償，（利未記 5:15～18）、都給祭司。祭司要用這贖愆祭的公綿羊、為他贖罪、他必蒙赦免。贖愆祭是贖過錯、虧欠，使為成聖。這是因為就罪行所帶來的後果與傷害，我們還是須要承擔與補償。好像主禱文告訴我們：「免我們的債，如同我們免了人的債（馬太福音 6:12）」 贖愆祭在地位上與基督徒有關。

這兩個祭贖罪祭和贖愆祭合起來就成為完全的救贖。





贖罪祭是贖免得罪神的罪，贖愆祭是贖免得罪人或聖物的罪。贖罪祭是為贖罪，為稱義。這罪原文是單數的，是指原罪，罪的本性而言。贖愆祭是贖過錯、虧欠，是為成聖。一個是敗壞生命的罪，一個是玷污生活的罪。贖罪祭在地位上與非基督徒有關，贖愆祭在地位上與基督徒有關，這兩個祭合起來就成為完全的救贖。

贖愆祭：耶和華與亞倫和他兒子立了世世代代永遠的定例時，規定他們進會幕時，要將聖的、俗的，潔淨的、不潔淨的，分別出來（利未記 10:10）。人若在耶和華的「聖物」上，犯了不忠實的行為（誤犯了罪; trespassing, acts unfaithfully）、或非故意地犯罪（sin unintentionally 有了過犯）、就要照贖愆祭的規定來獻祭。因為在耶和華的「聖物」上，誤犯了罪（愆）的結果，必須在聖物上的差錯要償還。所以必須補償/賠償，另外加五分之一 （利未記 5:16）、都給祭司。也就是去償還「所該負的債」（罰款 penalty或對負有罪 for incurring guilt）。祭司要用這贖愆祭的公綿羊、為他贖罪、他必蒙赦免。

全新樂活讀經默想 110713

全新樂活讀經默想 110713

Priest Caused People To Sin

W3 2011-07-13 (利4)

經文: 利未記 4:3 或是受膏的祭司犯罪，使百姓陷在罪裡，就當為他所犯的罪把沒有殘疾的公牛犢獻給耶和華為贖罪祭。
默想: 祭司是屬靈的領袖。祭司的錯誤，可能會影響百姓，使百姓都陷入罪裡。在此我們看到屬靈領袖在神面前負有極重的責任。雅各書3章1節說，我的弟兄們，不要多人作師傅，因為曉得我們要受更重的判斷。使徒保羅也勸提摩太，你要謹慎自己和自己的教訓，要在這些事上恆心；因為這樣行，又能救自己，又能救聽你的人。(提前4:16) 求神保守我，要謹慎自己與自己的教導，不要因為自己的言行錯誤，以致於給兄姐們帶來負面的影響。

經文: 利未記 4:3 或是受膏的祭司犯罪，使百姓陷在罪裡，就當為他所犯的罪把沒有殘疾的公牛犢獻給耶和華為贖罪祭。

NAU Leviticus 4:3 if the anointed priest sins so as to bring guilt on the people, then let him offer to the LORD a bull without defect as a sin offering for the sin he has committed.

~['_h' tm;äv.a;l. aj'Þx/y< x:yvi²M'h; !heóKoh; ~aiä WTT Leviticus 4:3
hw"ßhyl; ~ymi²T' rq"ïB'-!B, rP;ä aj'øx' rv,’a] •AtaJ'x; l[;ä byrI‡q.hiw>
`taJ'(x;l.

NET Leviticus 4:3 "'If the high priest sins so that the people are guilty, on account of the sin he has committed he must present a flawless young bull to the LORD for a sin offering.

CU5X James 3:1 我的弟兄們、不要多人作師傅、因為曉得我們要受更重的判斷。

NAU James 3:1 ¶ Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment.

BNT James 3:1 ¶ Mh. polloi. dida,skaloi gi,nesqe( avdelfoi, mou( eivdo,tej o[ti mei/zon kri,ma lhmyo,meqaÅ

NET James 3:1 ¶ Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly.

CU5X 1 Timothy 4:16 你要謹慎自己和自己的教訓、要在這些事上恆心．因為這樣行、又能救自己、又能救聽你的人。

NAU 1 Timothy 4:16 Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you.

BNT 1 Timothy 4:16 e;pece seautw/| kai. th/| didaskali,a|( evpi,mene auvtoi/j\ tou/to ga.r poiw/n kai. seauto.n sw,seij kai. tou.j avkou,onta,j souÅ

NET 1 Timothy 4:16 Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.

CU5X Leviticus 4:5 受膏的祭司、要取些公牛的血、帶到會幕、

NAU Leviticus 4:5 'Then the anointed priest is to take some of the blood of the bull and bring it to the tent of meeting,

aybiîhew> rP'_h; ~D:åmi x:yviÞM'h; !heîKoh; xq:±l'w> WTT Leviticus 4:5
`d[e(Am lh,aoï-la, Atßao

NET Leviticus 4:5 Then that high priest must take some of the blood of the bull and bring it to the Meeting Tent.

CU5X Leviticus 4:6 把指頭蘸於血中、在耶和華面前、對著聖所的幔子、彈血七次。

NAU Leviticus 4:6 and the priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary.

hZ"’hiw> ~D"+B; A[ßB'c.a,-ta, !he²Koh; lb;ój'w> WTT Leviticus 4:6`vd ynEåp.li ‘~ymi['P. [b;v,Û ~D"øh;-!mi

NET Leviticus 4:6 The priest must dip his finger in the blood and sprinkle some of it seven times before the LORD toward the front of the veil-canopy of the sanctuary.
CU5X Leviticus 4:17 把指頭蘸於血中、在耶和華面前、對著幔子彈血七次．

NAU Leviticus 4:17 and the priest shall dip his finger in the blood and sprinkle it seven times before the LORD, in front of the veil.

[b;v,Û hZ"ùhiw> ~D"+h;-!mi A[ßB'c.a, !he²Koh; lb;ój'w> WTT Leviticus 4:17`tk,ro)P'h; ynEïP. taeÞ hw"ëhy> ynEåp.li ‘~ymi['P.

NET Leviticus 4:17 and that priest must dip his finger in the blood and sprinkle some of the blood seven times before the LORD toward the front of the veil-canopy.
32 tc The MT reads literally, "and the priest shall dip his finger from the blood and sprinkle seven times." This is awkward. Compare v. 6, which has literally, "and the priest shall dip his finger in the blood and sprinkle from the blood seven times." The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from "his finger" to "from the blood," thus missing "in the blood") and metathesis (i.e., this also resulted in a text where "from the blood" stands before "sprinkle" rather than after it; J. E. Hartley, Leviticus [WBC], 47).
33 tn See the note on v. 6 above.
34 tn See the note on v. 6 above.

CU5X Leviticus 8:11 又用膏油在壇上彈了七次、又抹了壇、和壇的一切器皿、並洗濯盆、和盆座、使他成聖．

NAU Leviticus 8:11 He sprinkled some of it on the altar seven times and anointed the altar and all its utensils, and the basin and its stand, to consecrate them.

xv;’m.YIw: ~ymi_['P. [b;v,ä x;BeÞz>Mih;-l[; WNM,²mi zY:ïw: WTT Leviticus 8:11
`~v'(D>q;l. ANàK;-ta,w> rYO°Kih;-ta,w> wyl'ªKe-lK'-ta,w> x:Beøz>Mih;-ta,

NET Leviticus 8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them.

CU5X Leviticus 8:33 你們七天不可出會幕的門、等到你們承接聖職的日子滿了、因為主叫你們七天承接聖職。

NAU Leviticus 8:33 "You shall not go outside the doorway of the tent of meeting for seven days, until the day that the period of your ordination is fulfilled; for he will ordain you through seven days.

t[;äb.vi ‘Wac.te( al{Ü d[eøAm lh,ao’ •xt;P,miW WTT Leviticus 8:33 aLeÞm;y> ~ymiêy" t[;äb.vi yKi… ~k,_yaeLumi ymeÞy> tal{êm. ~Ayæ d[;… ~ymiêy"`~k,(d>y<-ta,

NET Leviticus 8:33 And you must not go out from the entrance of the Meeting Tent for seven days, because you must be ordained over a seven-day period.
NET Notes (Lev 8:33)

46 tn Heb "because seven days he shall fill your hands"; KJV "for seven days shall he consecrate you"; CEV "ends seven days from now."
sn It is apparent that the term for "ordination offering" (~yaiLumi, millu'im; cf. Lev 7:37 and the note there) is closely related to the expression "he shall fill (Piel aLemi, mille') your hands" in this verse. Some derive the terminology from the procedure in Lev 8:27–28, but the term for "hands" there is actually "palms." 手掌, 手心 It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends 牧師的俸祿) under their control (i.e., "filling their hands" with authority; see J. Milgrom, Leviticus [AB], 1:538–39). The command "to keep the charge of the LORD" in v. 35 and the expression "by the hand of Moses" (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation.

CU5X Leviticus 7:37 這就是燔祭、素祭、贖罪祭、贖愆祭、和平安祭的條例、並承接聖職的禮．

NAU Leviticus 7:37 ¶ This is the law of the burnt offering, the grain offering and the sin offering and the guilt offering and the ordination offering and the sacrifice of peace offerings,

taJ'Þx;l;(w> hx'ên>Mil; ‘hl'[ol'( hr"ªATh; tazOæ WTT Leviticus 7:37
`~ymi(l'V.h; xb;z<ßl.W ~yaiêWLMil;’w> ~v'_a'l'w>

NET Leviticus 7:37 ¶ This is the law for the burnt offering, the grain offering, the sin offering, the guilt offering, the ordination offering, and the peace offering sacrifice,

50 sn The inclusion of the "ordination offering" (~yaiWLmi, milu'im; the term apparently comes from the notion of "filling [of the hand]," cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22–32 will show (cf. Exod 29:19–34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14–17), burnt and grain offering (Lev 8:18–21), and finally peace (i.e., ordination) offering (Lev 8:22–32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30–31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Exod 29:31–34; cf. Lev 7:15–18). For a general introduction to the peace offering see the note on Lev 3:1.

8:22-29. The final offering in the sequence was a fellowship offering called the ram for the ordination (cf. Ex. 29:19-28). The ritual generally corresponds with that prescribed for the fellowship offering (Lev. 3:6-11; 7:28-34). The most obvious difference, of course, was the use of the blood by Moses in smearing some of the ram’s blood on the lobe of Aaron’s right ear, on the thumb of his right hand, and on the big toe of his right foot, and likewise on Aaron’s sons. Moses also sprinkled some of this blood on Aaron and his sons and their clothes (8:30).
A unique procedure occurred when Moses placed the fat of the ram with its right thigh . . . in the hands of Aaron and his sons (vv. 25-27). This seemed to symbolize in the eyes of all the people the sanctity of the office to which the priests had been appointed. On top of this wave offering which was burned on the altar (v. 28) was placed a cake of bread, and one made with oil, and a wafer taken from the basket of bread made without yeast which had been prepared for this occasion (v. 26). The breast of the ram, which was Moses’ share of the offering as the officiating priest, was waved . . . before the LORD and apparently retained by Moses for food (cf. Ex. 29:26).

f. The consecration of Aaron and his sons with anointing oil and sacrificial blood (8:30)
8:30. This consecration by Moses was prescribed in Exodus 29:20-21 (cf. Lev. 8:23-24).


g. The seven-day ordination confinement of Aaron and his sons (8:31-36)
8:31-32. Moses instructed Aaron and his sons to eat the rest of the ram of ordination, along with the remainder of the bread from the basket of ordination offerings and then to burn up the leftovers.
8:33-35. Aaron and his sons were required to stay in the forecourt of the Tent of Meeting day and night for seven days to complete their days of . . . ordination.
8:36. The chapter is summarized with a statement of the obedience of Aaron and his sons to everything the LORD commanded through Moses.


22–30. brought the other ram,—&c. After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasure which they felt in entering upon the service of God and being brought into close communion with Him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties.
33. ye shall not go out of the door of the tabernacle of the congregation—After all these preliminaries, they had still to undergo a week’s probation in the court of the tabernacle before they obtained permission to enter into the interior of the sacred building. During the whole of that period the same sacrificial rites were observed as on the first day, and they were expressly admonished that the smallest breach of any of the appointed observances would lead to the certain forfeiture （lose or be deprived of）of their lives [Le 8:35].

CU5X Leviticus 8:35 七天你們要晝夜住在會幕門口、遵守耶和華的吩咐、免得你們死亡、因為所吩咐我的就是這樣。

NAU Leviticus 8:35 "At the doorway of the tent of meeting, moreover, you shall remain day and night for seven days and keep the charge of the LORD, so that you will not die, for so I have been commanded."

‘hl'y>l;’w" ~m'ÛAy Wb’v.Te d[eøAm lh,ao’ •xt;p,W WTT Leviticus 8:35
!keÞ-yKi WtWm+t' al{åw> hw"ßhy> trm;v.W ~ymiêy" t[;äb.vi
`ytiyWE)cu

NET Leviticus 8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the LORD so that you will not die, for this is what I have been commanded."

Leviticus 8
Outline
Place
Finder
OFFERINGS
CLEANNESS
ATONEMENT
HOLINESS
WORSHIP
BACK
to Outline Chapter summary. Aaron and his sons are ordained as priests as the entire assembly looks on (8:1–4). Aaron is dressed in his splendid garments (vv. 5–9), the worship center and its equipment is consecrated with special anointing oil (vv. 10–13), and solemn sacrifices are offered (vv. 14–29). Then Aaron and his sons are dedicated with anointing oil and blood, and they are required to stay in the tabernacle court for seven days (vv. 30–36). The ordination service was designed to impress on the people and on Aaron’s sons the supreme significance of their role in Israel’s worship of God.
Key verse. 8:34: Priests require atonement before they can make atonement for others.

Ordination. This historic act forever set the priesthood apart from all other Israelites. Even after the time of Jesus only those who could prove their descent from Aaron by complete genealogical records were permitted to serve in the priesthood. And the wife of a priest was required to be a pure–blooded Israelite from a family without blemish. Today every believer is a priest, an adopted member of God’s family (1 Peter 2:5). There is no greater heritage than this!

1. Submitting to God’s authority (Lev. 8:1–36)
At least twenty times in these three chapters you’ll find the word commanded. Moses and Aaron didn’t have to concoct an ordination ceremony. The same God who instructed Moses how to build the tabernacle also told him how to ordain the priests and how the priests should serve in the tabernacle (Ex. 28–29). Nothing was left to chance or to the imagination. Moses was to do everything according to what God had shown him on the mount (25:40; 26:30; 27:8; Heb. 8:5).
In the ministry of the church today, spiritual leaders must constantly ask, “For what does the Scripture say?” (Rom. 4:3, NKJV) God hasn’t left us in the dark as to what His church is, how it’s to be led, and what it’s supposed to do, but if we substitute people’s ideas for God’s Word, we will be in the dark! (Isa. 8:20) Religious novelties and fads abound, creating celebrities and increasing crowds but not always honoring the Lord or building the church. We need leaders, like Moses, who will spend time “on the mount” and find out from the Word what God wants His people to do.


HOLINESS — YOU PUT YOUR WHOLE SELF IN!
Aaron and his sons are washed, clothed in their priestly robes and marked with sacrificial blood on their right ears, hands and toes. They are sprinkled, robes and all, with oil and blood. They remain at the door of the tent of meeting for seven days — the timescale of God’s creation. After this, Aaron carries out the sacrifices — a calf for his own sins, followed by a goat for the sins of the people. Finally a cow and a ram are killed as a fellowship offering, to celebrate peace between God and Israel. The Lord glorifies the occasion with his presence and consuming fire.

The commandment not to leave the court of the tabernacle during the whole seven days, is of course not to be understood literally (as it is by some of the Rabbins), as meaning that the persons to be consecrated were not even to go away from the spot for the necessities of nature (cf. Lund. jüd. Heiligth. p. 448); but when taken in connection with the clause which follows, “and keep the charge of the Lord,” it can only be understood as signifying that during these days they were not to leave the sanctuary to attend to any earthly avocation whatever, but uninterruptedly to observe the charge of the Lord, i.e., the consecration commanded by the Lord. שָׁמַר מִשְׁמֶרֶת, lit., to watch the watch of a person or thing, i.e., to attend to them, to do whatever was required for noticing or attending to them (cf. Gen. 26:5, and Hengstenberg, Christology).

8:29. wave offering. See comment on 7:30–34. Discussion of the details of verses 25–29 can be found in comments on chapter 1.
8:30. sprinkling of oil and blood. Aaron has already been anointed with oil and daubed with blood, but the sprinkling here serves a different purpose, that of consecration.
8:31–36. atonement. The concept of “purification” is closer to the mark than “atonement.” See the comment on 1:4.
8:35. staying for seven days. The high priest may not leave for any reason because this would expose him to uncleanness. In his duties he absorbs impurity but remains immune to its effects as long as he is in the sanctuary complex. Leaving would make him vulnerable to the lethal jeopardy such impurity creates. Sumerian texts attest to the same concerns for entu-priestesses, who must not venture out of the temple while Dumuzi, still in the realm of the dead, roams the streets (Dumuzi is a dying and rising god connected to the fertility cycle of the seasons). Seven-day dedication ceremonies were common, as in Gudea’s dedication of the temple in Lagash.

The Priesthood: Leviticus 8–10
There are three reasons why we need to pay particular attention to the priesthood which is introduced in these Leviticus chapters.
First, the priesthood is a basic Old Testament institution. We cannot really understand the Old Testament without some grasp of its nature and function.
Second, Christ is called our High Priest in the New Testament. An understanding of the Old Testament priesthood helps us to grasp more of His present ministry for us today.
Third, we believers today are “being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). Since we are “a chosen people, a royal priesthood” (v. 9), we need to see the meaning of priesthood if we are to understand our own calling as Christians.
We hear little of priesthood today. In fact, the priestly system is foreign to Protestantism, and to our culture. But if we are to learn to live as ministers of the New Covenant (2 Cor. 3:6), and break out of the tragically passive role laymen have in our society, we need to rediscover our identities as believer-priests, called to minister for and before God.
Mediators. We begin a survey of the priest’s role by noting that priests served as mediators between God and man. The priest “is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins” (Heb. 5:1).
The individual in Israel who wished to approach God brought his offering to the priest. That offering may have been an offering of obligation (one which had to be made because of guilt for sin), or a freewill offering of thanks or praise.
But either kind of offering had to be brought to God through the priest. The priest, who served the altar, was the doorkeeper. His ministry kept the approach to God open.
At the same time, the priest taught and interpreted God’s revelation. “You must distinguish between the holy and the profane, between the unclean and the clean,” Aaron and his sons were told. “And you must teach the Israelites all the decrees the Lord has given them through Moses” (Lev. 10:10–11).
Thus the mediating priest was not only a person through whom an individual might approach God—he was a person who understood and interpreted God’s words to the people. Communication between God and man in early Israel was focused in the person of the priest.
Aaron and his descendants were set aside for this doorkeeping ministry. In the land, the priests and the Levites (the other descendants of Levi) were not given territory with the other families of Israel. They were instead dedicated to care for the things of God. Special cities were set aside for them to live in throughout the territories of the other tribes. But there was no land this tribe could call its own. God was to be their portion, and they were supported by an offering of a tenth of all that was produced by the other tribes. Their ministry was so important that it required total dedication.
What do other basic Old Testament passages tell us about this class of mediators whose ministry foreshadows both the work of Christ, and our own?
Exodus 28–29. With the tabernacle pattern revealed, God instructed Moses to set Aaron and his sons aside from the people of Israel to serve Him as priests. They, and especially Aaron the high priest, were given holy garments “for dignity and honor” (28:2). One striking feature: the names of the 12 tribes were engraved on precious stones and attached to the shoulder clasps of Aaron’s garment, and on the breastplate. Thus whenever he entered the holy place, Aaron was to “bear the names of the sons of Israel on the breastpiece of decision as a continuing memorial before the Lord” (v. 29).
In the breastpiece too were the Urim and Thummim, which some believe were three polished stones, on which yes and no and nothing were engraved. When Israel sought God’s will, God guided the hand of the high priest to select His answer as the priest reached blindly inside the breastpiece pocket. Thus the judgment of the people of Israel was also borne “over his heart before the Lord” (v. 30). The priest carried the people by name before the Lord, and God’s will was carried on his heart back to them.
The Exodus passage also speaks of the priests’ ordination, and points out that, for Aaron and his sons, sacrifice must also be made. All associated with their ministry was set aside for service by the sprinkling of sacrificial blood. To maintain the blood-won point of contact with God, a continual burnt offering was made daily “at the entrance of the tent of meeting before the Lord,” where God said, “I will meet you, and speak to you. There also I will meet with the Israelites, and the place will be consecrated by My glory” (29:42–43).


CU5X Exodus 28:41 要把這些給你的哥哥亞倫和他的兒子穿戴．又要膏他們、將他們分別為聖、好給我供祭司的職分。

NAU Exodus 28:41 "You shall put them on Aaron your brother and on his sons with him; and you shall anoint them and ordain them and consecrate them, that they may serve Me as priests.

wyn"ßB'-ta,w> ^yxiêa' !roåh]a;-ta, ‘~t'ao T'Ûv.B;l.hiw> WTT Exodus 28:41
`yli( Wnðh]kiw> ~t'Þao T'îv.D:qiw> ~d"±y"-ta, t'óaLemiW ~t'øao T'’x.v;m'W AT+ai

NET Exodus 28:41 "You are to clothe them– your brother Aaron and his sons with him– and anoint them and ordain them and set them apart as holy, so that they may minister as my priests.

8:1–9:24 OBEDIENCE TO GOD’S COMMANDS
Every major section of Leviticus 8 ends with the phrase “as the Lord had commanded Moses,” or variations of it (8:5, 13, 17, 21, 29). That obedience was continued by Aaron and his sons (8:36), who were ordained and dedicated in this chapter. The consecration offering (8:22), when literally translated from the Hebrew, means “filling,” since “to fill the hands” was a technical term for ordaining someone to an office (cf. Exod. 32:29, where this word is translated “set apart”). The blood (Lev. 8:23) was placed on the priest’s “ear” (because he was to heed God’s words), on the “thumb of his right hand” (because he was to perform God’s work), and on the “big toe of his right foot” (because he was to follow God’s ways). The theme of God’s commandments being carried out continues in Leviticus 9 (9:7, 21) in reference to the nation’s dedication and purification. The main point of all this was that the people be given an opportunity to see the Lord’s glory (9:6, 23).

25–29 Moses takes the fat tail, the various fat parts, and the right thigh (שׁוק הימין) and adds to them three types of bread—חלת מצה, “unleavened bread,” חלת לחם שׁמן, “bread mixed with oil,” and רקיק, “a wafer”—the portions that are explicitly given to the priests for their service. He puts all of these elements in the hands of Aaron and his sons in order that they might raise them (הניף) as an elevated offering (תנופה). The connection between this ritual of “filling Aaron’s hands” and the technical term for ordination, מלאים, lit. “the filling,” is quite visible. By this rite of elevation Aaron and his sons offer to God those portions of the sacrifices that God has assigned to them (cf. 7:30–31). Then Moses takes these parts from their hands and burns (הקטיר) them on the altar on top of the whole offering (העלה). This rite diverges from an offering of well-being, in which the right thigh is considered to be תרומה, “a special gift,” belonging to the officiating priest (7:32–34). In the ordination offering, however, it receives special sanctification by being elevated and then burned on the altar (cf. Milgrom, SCTT, 163). Since it is offered by the priests for their own ordination, they may not eat from it. This ordination offering is fully acceptable, for it is described asאשׁה הוא ליהוה ריח ניחח, “a soothing aroma, it is a gift to Yahweh” (cf. 1:9). Then Moses, as the officiating priest, presents the breast as an elevated offering (cf. 7:30–31, 34), and it becomes his portion. Wenham interprets the breast’s going to Moses and the right thigh’s being offered on the altar as symbolic of the fact that God and Moses were acting jointly as priest in the ordination of Aaron (142).
30 With a definitive act to conclude the ritual of ordination, Moses takes some of the anointing oil plus some of the blood and sprinkles it on Aaron, his garments, his sons, and their garments. This rite raises several questions. Why does this sprinkling come at the end of the ritual whereas the instructions in Exod 29:21 locate the sprinkling as part of the earlier rite with the blood? Noordtzij (100) suggests that the order in Exodus is logical, while that in Leviticus is historical. Another problem with this ritual is that this is the second sprinkling of Aaron with blood. But there is no requirement that there be only a single sprinkling of the high priest in the ordination ceremony. This second rite may have been a final, climactic gesture, emphasizing the bond between the priests who serve at the altar and God. Another question is whether the oil and blood were mixed together or sprinkled in succession. The latter view appears to be more likely given the separation of these two elements throughout the ritual description. Elliger (114–20) postulates that this was a pre-exilic practice that did not continue in the Second Temple period.
31–32 The priests are to cook the meat and eat it at the entrance to the Tent of Meeting. The meal, an occasion of fellowship between Yahweh and the newly ordained priests, seals the office of priesthood between Yahweh and Aaron’s house. The meal is eaten at the entrance to the Tent of Meeting, for these newly ordained Aaronites have not begun to function as priests and yet they are no longer laymen who may eat the meat outside the sanctuary. Whatever is leftover of meat and bread must be burned with fire. Since this food is from an ordination offering, not a regular offering of well-being, it possesses a higher degree of holiness and may not be left until morning (cf. Noordtzij, 101–2).
33–35 To authenticate their ordination, the priests have to abide in the temple area for seven days. Ancients believed that a span of time was an essential part of a high ceremony that achieved a rite of passage. The greater the social change, the longer time span given to the ceremony; e.g., weddings took place over several days, and many days were given to mourning the dead. Here Aaron and his sons are undergoing a profound change of status, from laymen to priests. Thus they are to spend seven days before God at the Tent of Meeting. During this time they must be careful to observe all that Yahweh has commanded them. This is expressed by the injunction, “Do what Yahweh requires,” שׁמרתם את־משׁמרת יהוה, lit. “Keep the charge of Yahweh” (cf. Ezek 44:8; 48:11; 1 Chr 23:32; Neh 12:45). This injunction is underlined with a death warning: ולא תמותו, “lest you die.” This line fits the context of chaps. 8–10 well, for it sets the mind of the reader on the danger inherent in any violation of the holy.
Each day Aaron and his sons are to offer sacrifices. The kind and number of these sacrifices are not specified. Some have understood the text to mean that the sacrifices of the day of ordination were repeated daily. This seems unlikely, for the first day would be set off from the other days by more elaborate sacrifices. Another possibility is that each day they offered a bull as a purification offering (חטאת) along with the morning whole offering (עלה; Exod 29:35–42). These sacrifices daily cleansed the priests from the pollution of human sinfulness. This period of separation brought to completion the consecration of these men to the priestly task.
36 The concluding line affirms that Aaron and his sons were completely obedient to Yahweh’s words. The ritual of their ordination was thus efficacious.

Explanation
In obedience to Yahweh’s instructions, Moses ordained Aaron as high priest and his sons as priests before the community assembled in front of the Tent of Meeting. This occasion was a very high day in Israel’s history.
At the beginning of the ceremony, Moses bathed Aaron and his sons completely in water. Washing was a vital rite in the OT cult. Nothing unclean was to be used or to function in the holy place. Furthermore, this ritual washing symbolized that these men set apart for the priesthood were morally pure.
Next Aaron was clothed in the magnificent garments of the high priest. Their majesty enhanced the splendor of the service at the Tent of Meeting. It corresponded to the awesome glory that attended the holy God’s appearing in the cloud over the tabernacle. There was also a royal quality to these garments, indicating that the high priest ministered at the altar for a people who were God’s kingdom on earth.
After anointing the tabernacle and all its furnishings, Moses poured some of the oil on Aaron’s head. The oil symbolized that God would be graciously present with him, giving him the strength and the qualities of character to function effectively as high priest. Then Moses brought near and presented Aaron and his sons to Yahweh (vv 6, 13). The same verb (הקריב) is used for both this act (v 6) and the presenting of sacrificial animals (vv 18, 22). Thus Aaron and his sons were completely given over to Yahweh as were the sacrificial animals.
During the ceremony, blood from the ram slaughtered for an ordination offering was placed on the right extremities of Aaron’s body: his earlobe, his thumb, and his big toe. The same rite was done to his sons. The placement of blood on the extremities of the side of honor sanctified their entire being for service at the altar. With their ears the priests hear God’s word and then do it with their hands and feet. Later Moses sprinkled Aaron and his sons and their garments with a mixture of oil and blood from the altar as a further act of consecration. The use of blood in these rites symbolized the close bond between the priests and the altar, for their work at the altar secured expiation for the people’s sins and prepared the way for them to commune with God.
Moses next removed the fat parts of the ram’s entrails along with the right thigh, and he took from the basket samples of the various kinds of bread. He put all of these in the hands of Aaron and his sons as an elevated offering. This act of filling the priests’ hands is captured in the Heb term for ordination, מלאים־ידים, “fill one’s hand.” Since this was an ordination offering, made on behalf of the priests, it is Moses who burned all these portions on the altar. Then because he was acting as priest, Moses presented the breast as an elevated offering, which became his portion.
Having been consecrated, Aaron and his sons were instructed to boil designated portions of the meat at the entrance to the Tent of Meeting for a meal. They ate it along with bread from the basket. This act demonstrated Yahweh’s acceptance of the new priests and the fact that they were in fellowship with him. Since this offering was part of the ordination, all leftovers had to be burned with fire.
To complete their ordination, Aaron and his sons remained at the entrance of the Tent of Meeting for seven days. Since their appointment as priests was a radical change in the tribal structure, time was an essential element to mark such a change, just as marriage ceremonies in ancient times lasted for days, allowing the community to integrate a new family unit into its structure. During this period the priests offered sacrifices for themselves daily in order to keep themselves pure and render praise to God.
The high priest of the Church is Jesus Christ. His high priestly role is portrayed most vividly in the Epistle to the Hebrews. His priesthood differs from Aaron’s: it is done in the heavenly sanctuary (Heb 9:11–12), it is continuous (Heb 7:23–25; cf. 10:19–22), and it is of the order of Melchizedek (Heb 5; 7). As the ever-living high priest, Christ continually makes intercession before God for all who believe on him and always provides access to God for those who come to him. He is our advocate, pleading for our forgiveness and sanctification (cf. 1 John 2:1, 2).
As Christ is the great high priest of the kingdom of God, all who follow him become priests. Indeed the church is a kingdom of priests, a royal priesthood (1 Pet 2:9). To function effectively as priests, all believers must sanctify themselves by the work of the Spirit of Christ in their lives (Heb 9:14; 13:12; 1 Thess 5:23; 2 Tim 2:21; Titus 2:14). Then they can assist others in approaching God. Their role as priests takes many forms; e.g., rendering praise to God (1 Pet 2:9) and making intercessory prayer (cf. Eph 3:14–21), which includes pleading for the forgiveness of a person’s sins (Jas 5:19, 20; 1 John 5:16) and praying for healing (Jas 5:14, 15). For their priestly service, Christ has given his church vast spiritual authority (Matt 16:19; 18:18–20). The primary function of the church is to serve a deeply troubled world as priests, mediators of God’s grace and instructors of the way to God.


CU5X Leviticus 8:29 摩西拿羊的胸作為搖祭、在耶和華面前搖一搖、是承接聖職之禮、歸摩西的分．都是照耶和華所吩咐摩西的。

NAU Leviticus 8:29 Moses also took the breast and presented it for a wave offering before the LORD; it was Moses' portion of the ram (沒有被閹割;去勢的公羊uncastrated ) of ordination, just as the LORD had commanded Moses.

ynEåp.li hp'ÞWnt. WhpeîynIy>w: hz<ëx'h,ä-ta, ‘hv,mo xQ:ÜYIw: WTT Leviticus 8:29 hw"ßhy> hW"ïci rv,²a]K; hn"ëm'l. ‘hy"h' hv,Ûmol. ~yaiªLuMih; lyaeäme hw"+hy>`hv,(mo-ta,

NET Leviticus 8:29 Finally, Moses took the breast and waved it as a wave offering before the LORD from the ram of ordination. It was Moses' share just as the LORD had commanded Moses.
CU5X Joshua 6:12 約書亞清早起來、祭司又抬起耶和華的約櫃。

NAU Joshua 6:12 ¶ Now Joshua rose early in the morning, and the priests took up the ark of the LORD.

~ynIßh]Koh; Waïf.YIw: rq,Bo+B; [;vuÞAhy> ~Keîv.Y:w: WTT Joshua 6:12
`hw")hy> !Arïa]-ta,

NET Joshua 6:12 ¶ Bright and early the next morning Joshua had the priests pick up the ark of the LORD.
CU5X Joshua 6:13 七個祭司拿七個羊角在耶和華的約櫃前、時常行走吹角．帶兵器的在他們前面走．後隊隨著耶和華的約櫃行、祭司一面走一面吹。

NAU Joshua 6:13 The seven priests carrying the seven trumpets of rams' horns before the ark of the LORD went on continually, and blew the trumpets; and the armed men went before them and the rear guard came after the ark of the LORD, while they continued to blow the trumpets.

tArøp.Av h['’b.vi •~yaif.nO ~ynI³h]Koh; h['äb.viw> WTT Joshua 6:13
tAr+p'AVB; W[ßq.t'w> %Alêh' ~ykiäl.ho hw"ëhy> !Aråa] ‘ynEp.li ~yliªb.YOh;
hw"ëhy> !Aråa] ‘yrEx]a;* ‘%leho @Seªa;m.h;*w> ~h,êynEp.li %leäho ‘#Wlx'h,w>
`tAr)p'AVB; [;Aqït'w> Î%Alßh'Ð ¿%leAhÀ

NET Joshua 6:13 The seven priests carrying the seven rams' horns before the ark of the LORD marched along blowing their horns. Armed troops marched ahead of them, while the rear guard followed along behind the ark of the LORD blowing rams' horns.
CU5X Joshua 6:14 第二日、眾人把城繞了一次、就回營裡去．六日都是這樣行。

NAU Joshua 6:14 Thus the second day they marched around the city once and returned to the camp; they did so for six days.

tx;êa; ~[;P;ä ‘ynIVeh; ~AYÝB; ry[iøh'-ta, WBso’Y"w: WTT Joshua 6:14
`~ymi(y" tv,veî Wfß[' hKoï hn<+x]M;h;( WbvuÞY"w:

NET Joshua 6:14 They marched around the city one time on the second day, then returned to the camp. They did this six days in all.
CU5X Joshua 6:15 第七日清早、黎明的時候、他們起來、照樣繞城七次．惟獨這日把城繞了七次。

NAU Joshua 6:15 ¶ Then on the seventh day they rose early at the dawning of the day and marched around the city in the same manner seven times; only on that day they marched around the city seven times.

rx;V;êh; tAlå[]K; ‘Wm“Kiv.Y:w: y[iªybiV.h; ~AYæB; Ÿyhiäy>w: WTT Joshua 6:15
aWhêh; ~AYæB; qr:… ~ymi_['P. [b;v,ä hZ<ßh; jP'îv.MiK; ry[i²h'-ta, WBsoôY"w:
`~ymi(['P. [b;v,î ry[iÞh'-ta, Wbïb.s'

NET Joshua 6:15 ¶ On the seventh day they were up at the crack of dawn and marched around the city as before– only this time they marched around it seven times.

CU5X Joshua 6:16 到了第七次、祭司吹角的時候、約書亞吩咐百姓說、呼喊罷．因為耶和華已經把城交給你們了。

NAU Joshua 6:16 At the seventh time, when the priests blew the trumpets, Joshua said to the people, "Shout! For the LORD has given you the city.

~ynIßh]Koh; W[ïq.T' ty[iêybiV.h; ~[;P;äB; ‘yhiy>w: WTT Joshua 6:16 ~k,Þl' hw"±hy> !t;ón"-yKi( W[yrIêh' ‘~['h'-la, [;vuÛAhy> rm,aYo’w: tAr+p'AVB;`ry[i(h'-ta,

NET Joshua 6:16 The seventh time around, the priests blew the rams' horns and Joshua told the army, "Give the battle cry, for the LORD is handing the city over to you!
CU5X 2 Kings 5:14 於是乃縵下去、照著神人的話．在約但河裡沐浴七回、他的肉復原、好像小孩子的肉、他就潔淨了。

NAU 2 Kings 5:14 So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child and he was clean.

rb;Þd>Ki ~ymiê['P. [b;v,ä ‘!DEr>Y:B; lBoÜj.YIw: dr`rh'(j.YIw: !joßq' r[;n:ï rf;²b.Ki Arªf'B. bv'Y"åw: ~yhi_l{a/h' vyaiä

NET 2 Kings 5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. His skin became as smooth as a young child's and he was healed.


題目: 獻贖罪祭時，祭司對著幔子彈血七次意思如何(5-6、17節)？(參利8:11,33、書六12－16、王下五14)

全新樂活讀經默想 110712

2011年7月10日星期日
全新樂活讀經默想 110712


Fellowship Offering

W2 2011-07-12 (利3)

經文: 利未記 3:1 人獻供物為平安祭（平安：或作酬恩；下同），若是從牛群中獻，無論是公的是母的，必用沒有殘疾的獻在耶和華面前。
默想: 燔祭是除了將皮剝掉以外，完全燒在祭壇上全部獻給耶和華的馨香火祭 (利1:9)。素祭則是將一部份燒在祭壇上獻給耶和華作馨香火祭，其餘的歸給祭司們享用 (利2:9-10)。平安祭則是腰子與脂油要完全燒在祭壇上獻給耶和華作馨香火祭 (利3:4-5)，搖的胸與舉的右腿則規給祭司享用 (利7:34)，其餘的部份則由獻祭者全家一起享用 (利7:15-16)。平安祭是神於人之間真正相交 (communion) 的獻祭。
題目: 平安祭的特點是什麼？有何意義？
對以色列百姓而言，獻平安祭的牲畜，必須沒有殘疾。包含（公羊或母羊，家禽等，但不用鳥類）獻祭者，須先將手放在祭物的頭上，宰殺它，然後祭司撒血在祭壇上。腰子與脂油要完全燒在祭壇上獻給神。搖的胸與舉的右腿則規給祭司享用，其餘的祭肉則由獻祭者全家甚至窮人一起享用。平安祭是五祭中惟一獻祭者可以享受祭物，它是歡樂的祭，在獻完平安祭後，神和人共享（利七15-21）。神喜悅人們敬拜，享用祂的豐富。
平安祭預表耶穌基督在十字架上流血，叫我們與神和好（弗二14-16）。「因他受的刑罰，我們得平安。」（賽五十三5）。平安祭主要的意義是與神和好，以及與人和好，在生活中有平安。這種平安包括和諧的關係與相交。因此，平安祭(Peace Offering)也稱為相交祭(Fellowship offering)。每逢我們領受聖餐時就是一個相交祭，是神與人之間真正相交 (communion) 的獻祭. 記念主所立救贖得生命的新約。每逢我們吃餅，領受主的生命，與主合而為一。喝這杯時，表示我們願意接受主寶血的潔淨，成為聖潔，常與主交通和弟兄姐妹交通，成為聖潔。平安祭主要的意義是與神和好，以及與人和好，在生活中有平安。
A peace offering is also called a Fellowship offering. the SACRIFICES of the Fellowship offering , BROUGHT BY INDIVIDUAL ISRAELITES. The sacrifices contain any unblemished animal (male or female) from heard or flock. Offerer lays hands on head of sacrifice. He kills it. Priest throws blood on the altar. Part is eaten by worshiper and his family. The significance of this peace offering is that the meal following this voluntary offering symbolizes fellowship with God, and thanksgiving for blessing.
平安祭　 zebach sh#la{min是五祭中惟一獻祭者可以享受祭物，並且家人及其他潔淨的人都可以吃用（七15-21），所以德富(de Vaux)3稱它為團契祭(communion offering)，著重  sha{lo^m另一重點：完整，「希伯來文zebch shela{mi^m可以適當地譯作『合一或完整的祭』。完整含有神與人之間一種親密或相契的關係。」4白德生(Pederson)發揮這完整的觀念：「靈魂（即人）那不受約束與自由的生長……和諧的社會；靈魂只有在與其他的靈魂……和諧一致，並在精神的團契上相連繫的時候，才能發展擴大……它指各種快樂與自由發揮，但是它的中心卻是說與人團契往來，這是人生的基礎。」5
所以史耐德(Snaith)解釋：「  就是一個普通的聚餐，人聚集共吃聖物；他們食神(eat the god)，獲得身心力量和新生命。所以這是一個分享聚餐，並不是因為神吃一部份，而是他們吃神。」8就是因為這個分享的觀念，雖然舊約承受祭  zebach這古字來稱呼一切獻給神的祭禮，但仍不時運用這字作平安祭的專稱。
我們此地所用的是眾數的形式Shelem，與Shalom密切有關，而且全然是遵守與主和好或和諧，或完全，或團契的約之意。我們認為，這特殊的祭的舉行，實際上與我們所已經查考過的那些一樣，意思乃是對上帝感恩與讚美的舉動。


The Hebrew words translated in the NIV as ”fellowship offering“ (zeḇaḥ šelāmîm, always in the pl. except in Amos 5:22) has traditionally been translated ”peace offering.“ G.J. Wenham says that the translation ”fellowship“ is ”simply a guess based on the nature of the party [communal meal] after the sacrifice“ (The Book of Leviticus, p. 76) and prefers the traditional translation of peace offering. Since the Hebrew concept of peace includes health, prosperity, and peace with God, R.K. Harrison aptly translates it ”a sacrifice of well-being“ (Leviticus: An Introduction and Commentary, p. 56). Perhaps a combination of both ideas, ”well-being“ (from the meaning of the word) and ”fellowship“ (from the distinctive feature of the communal meal （公有的）after the sacrifice), identifies the fullest significance of this offering.

The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; they were purely expressive of adoration, and therefore were wholly burnt. But the peace-offerings had regard to God as a benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God (that part which he required, and it was fit he should be first served), burning it upon God’s altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you was as much as, All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man was in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and probably put up the prayer when he laid his hand upon the head of his offering. Christ is our peace, our peace-offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received. It is called a peace-offering of thanksgiving, for so it was sometimes; as in other cases a vow, ch. 7:15, 16. And some make the original word to signify retribution. When they had received any special mercy, and were enquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Ps. 116:12. And we must offer to God the sacrifice of praise continually, by Christ our peace; and then this shall please the Lord better than an ox or bullock. Observe,
I. As to the matter of the peace-offering, suppose it was of the herd, it must be without blemish; and, if it was so, it was indifferent whether it was male or female, v. 1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal. 3:28.

II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God (v. 2), and, with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering, or, if it was a vow, to make his prayer. 2. It must be killed; and, although this might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the door, for he is indeed the door of the tabernacle. 3. The priest must sprinkle the blood upon the altar, for it was the blood that made atonement for the soul; and, though this was not a sin-offering, yet we must be taught that in all our offerings we must have an eye to Christ as the propitiation for sin, as those who know that the best of their services cannot be accepted unless through him their sins be pardoned. Penitent confessions must always go along with our thankful acknowledgments; and, whatever mercy we pray for, in order to it we must pray for the removal of guilt, as that which keeps good things from us. First take away all iniquity, and then receive us graciously, or give good, Hos. 14:2. 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it and the kidneys in the midst of it, were to be taken away, and burnt upon the altar, as an offering made by fire, v. 3-5. And this was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of we shall find, ch. 7:11, etc. It is ordered to be burnt upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. It is required that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a feast of fat things. (2.) The mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace, Col. 3:5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality by the spirit of judgment and the spirit of burning, Isa. 4:4.

1. if his oblation be a sacrifice of peace offering—“Peace” being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was Eucharistic （聖禮）, being a token of thanksgiving for benefits already received, or it was sometimes votive, presented in prayer for benefits wished for in the future.
of the herd—This kind of offering being of a festive character, either male or female, if without blemish, might be used, as both of them were equally good for food, and, if the circumstances of the offerer allowed it, it might be a calf.

2. Communion with God (Lev. 3; 7:11–38)
There are several distinctive features about the peace offering or fellowship offering that should be noted. For one thing, the offerer could bring a female animal, something not permitted for the other animal sacrifices. If the offering was not in fulfillment of a vow, the sacrifice could have some defects and still be accepted (Lev. 22:23). After all, it was basically going to be used as food for the priests and the offerer’s family; and those defects wouldn’t matter.
That leads to our third distinctive feature: the fellowship offering is the only offering that was shared with the worshipers. After the priest had completed the sacrifice, a large portion of the meat went to him; the rest went to the offerer, who could then enjoy a feast with his family and friends. Since the Jews didn’t often slaughter their precious animals for meat, a dinner of beef or lamb would be a special occasion. At the dedication of the temple, Solomon sacrificed 142,000 peace offerings and the people feasted for two weeks (1 Kings 8:62–66).
In the East, to eat with people is to make them your friends and allies. It means the end of hostilities, as with Jacob and his father-in-law Laban (Gen. 31:54), or the sealing of friendship, as with Israel and Jethro and his people (Ex. 18:12). In the church today, the Lord’s Supper, or Eucharist, is a simple meal that shows the unity of God’s family (1 Cor. 10:16–18; 11:18–34). That’s why it’s called “the Communion.”
The peace offering meal, however, meant more than the enjoyment of good food and fellowship with loved ones. It was also an expression of joyful thanksgiving that the worshiper was at peace with God and in communion with God. He might be giving thanks for some unexpected blessing God sent him (Lev. 7:11–15); or perhaps he had made a vow to God, and God had answered his prayers; or maybe he was just thankful to God for everything God did for him and wanted to let everybody know (vv. 16–18). The fellowship offering emphasized the fact that the forgiveness of sins resulted in communion with God and with God’s people.
Leviticus 7:11–38 lays down the conditions for the feast, what the people ate, what the priests ate, and what must be done with the leftovers. The blood and the fat7 were given to God and were never to be used as common food. (There are also good hygienic reasons for this rule.) Anybody who was defiled was forbidden to come to the feast and was “cut off” from their people (vv. 20–21, 25, 27; see 17:4, 9–10, 14; 18:29; 19:8; 20:3, 5–6, 17–18; 23:29). In the case of a Sabbath-breaker, being “cut off” meant death (Ex. 31:12–14; Num. 15:32–36); but we’re not sure every violation of the laws of the offerings was a capital crime. In some cases, “cut off from his people” could mean being sent “outside the camp” until the person followed God’s instructions for cleansing (Lev. 15).
On the cross, Jesus Christ purchased reconciliation with God (2 Cor. 5:16–21) and peace with God (Col. 1:20) for all who will trust Him; and we can have fellowship with God and other believers because of His shed blood (1 John 1:5–2:2). We “feast” on Christ when we feed on His Word and appropriate for ourselves all that He is to us and has done for us. Instead of bringing animals, we offer God “the sacrifice of thanksgiving” (Ps. 116:17) and “the sacrifice of praise” (Heb. 13:15), from pure hearts that are grateful for His mercies.

3:1–5. fellowship offering. The fellowship offering often accompanies the burnt offering and also involves an animal sacrifice. It is often present in conjunction with shared covenantal meals (Ex 24:5; Josh 8:31) and, once kingship is instituted, often recognizes the role of the king in relation to either God or the people. A similar word referring to a gift between dignitaries also occurs in conjunction with festive meals from Ugarit and El Amarna (Canaanite). The three types of sacrifices in this category are the freewill offering, the vow offering and the thanksgiving offering. The common ground between them is that they provide the occasion for a meal with the offerer and his family and friends. The suet was burned on the altar, but all the meat became part of the meal.

4. The Fellowship Offering (3:1–17)
Like Leviticus 1 and 2, Leviticus 3 divides into three sections, the concluding verse of each section containing the repeated phrase “an offering made by fire” (3:5, 11, 16). The conclusion of the first and third sections are also related in that they contain the phrase “a pleasing aroma.” The three sections are: fellowship offerings from the herd (3:1–5), fellowship offerings from the flock (3:6–11), and fellowship offerings from the goats (3:12–17). The fellowship offering was prescribed on three specific occasions: the Feast of Weeks (23:19, 20), the completion of the Nazirite vow (Num 6:17–20), and the installation of the priests (Lev 9:18, 22).115 There were three separate types of fellowship offerings: (1) the thanksgiving offering, which was presented in response to a particular blessing an Israelite had experienced (7:12–15); (2) the votive offering, which was presented as a result of the worshiper making a vow to God (Jonah 2:9); and (3) the freewill offering, which was presented as a general expression of gratitude to God.116 The fellowship offering appears to have been closely associated with the burnt offering, which it invariably followed.117 The procedures for the presentation of the sacrificial victim and the priests’ role in the disposal of the blood are virtually identical to those carried out for the burnt offering. Like the burnt offering and often in association with it, the fellowship offering was presented on momentous occasions in Israel’s history.118
What was distinctive about the fellowship offering was that it could be shared by the offerer, who would partake of the meal.119 As such it expressed the joy of fellowship around a shared meal. Many scholars maintain that something like the fellowship offering was practiced by Israel’s neighbors to the north as evidenced by the Ugaritic tablets.120 Because the fellowship offering always included the partaking of a meal, birds were not candidates for this offering since they would be too small to provide an adequate amount of food.


3:1–17 The fellowship offering
The Hebrew name for this sacrifice (šelāmı̂m) is derived from the root šalēm, which means ‘to be complete, or whole’, and is related, therefore, to šālôm, the word for wholeness, welfare and peace. Its precise meaning as the name for this specific sacrifice is not known with certainty. ‘Peace offering’ (RSV) is still widely used, and suggests that the purpose was to establish or maintain peace, i.e. good relations, between the worshipper and God. Fellowship offering (NIV, GNB; cf. ‘shared-offering’ NEB) points more in the direction of healthy relationships among those who offer it, and is based on the fact that this particular offering was the occasion of a family party enjoying the infrequent treat of a feast of meat.
Personal reasons for bringing a fellowship offering are listed in 7:11–18 and included thanksgiving, the fulfilment of a vow, or just any occasion for a freewill offering (e.g. 1 Sa. 1). Public reasons included the making or renewal of the covenant (Ex. 24:5, Dt. 27:7), the appointing of a king (1 Sa. 11:15) and the dedication of the temple (1 Ki. 8:63–66). In the last case, the number of animals used by Solomon was not a matter of impressing God, but of providing an abundance of free meat for the people to celebrate the joy of the occasion.
The chapter is divided into three sections, according to the kind of animal brought for sacrifice: cattle (1–5), sheep (6–11), or goats (12–17). The practical part of the ritual was the same as for the burnt offering (see on 1:3–17). The main differences from the burnt offering were first, female as well as male animals (without defect) were acceptable and secondly, only the fatty parts of the animal were burnt on the altar (i.e. the fat, the kidneys, the fat covering the liver, and the fat of the sheep’s tail, 3f., 9f., 15).
The meat was divided between the priest, who got the breast and the right thigh joint (7:28–34), and the worshipper’s family, who got the rest. So for the priests the fellowship offerings were a major source of protein in their diets. For the worshipper it was the opportunity for a joyful festive meal in God’s presence, which was to be socially inclusive (Dt. 12:7, 12, 19). The fact that the fellowship offering led on to a shared meal may be the reason why no provision was made for the offering of a bird since no bird known to Israelites would have been big enough for a family meal. One may assume, though it is not stated here (but implied in Dt. 12), that those who were too poor to lay on a fellowship offering meal of their own would have been invited to share in those of others in the community.
The prohibition on eating the fat (17), which was instead to be offered by fire to God, is not given any explanation, as is done for blood (17:10–12). However, fat was symbolic of what was best and richest (Gn. 45:18; Ps. 81:16, where the NIV’s ‘wheat’ is lit. ‘fat’ in Hebrew; Ps. 63:5, where the NIV’s ‘richest of foods’ is lit. ‘marrow and fat’ in Hebrew), and the point may therefore be that the very best part of the animal must be offered to God. Modern dietary considerations, which would approve of v 17 for health reasons, would not, of course, have been known to Israel. But, inasmuch as they were not unknown to the God who made our bodies, we may be impressed with them at that level also if we choose.

è Fellowship. Selem is the word in the Old Testament for fellowship, most often used for the fellowship or peace offering. This freewill offering speaks of peace and harmony in our relationships with God.

3:1–17 PEACE, OR FELLOWSHIP, OFFERING
The peace, or fellowship, offering was either an animal from the herds (3:1–5), or a lamb (3:6–11), or a goat (3:12–17). This offering was brought on the basis of the offerer’s voluntary desire. The name of the offering does not indicate that the offerer would gain peace with God, but that he was celebrating the fact of the peace and wholeness brought about by his faith in God’s redemption and covenant.



利未記 3:1 「人獻供物為平安祭（平安：或作酬恩；下同），若是從牛群中獻，無論是公的是母的，必用沒有殘疾的獻在耶和華面前。
NAU Leviticus 3:1 ¶ 'Now if his offering is a sacrifice of peace offerings, if he is going to offer out of the herd, whether male or female, he shall offer it without defect before the LORD.

‘rq'B'h;-!mi ~aiÛ An=B'r>q' ~ymiÞl'v. xb;z<ï-~aiw> WTT Leviticus 3:1
`hw")hy> ynEïp.li WNb,ÞyrIq.y: ~ymiîT' hb'êqen>-~ai ‘rk'z"-~ai byrIêq.m; aWhå


NET Leviticus 3:1 ¶ "'Now if his offering is a peace offering sacrifice, if he presents an offering from the herd, he must present before the LORD a flawless male or a female.

利未記 3:4 並兩個腰子和腰子上的脂油，就是靠腰兩旁的脂油，與肝上的網子和腰子，一概取下。
NAU Leviticus 3:4 and the two kidneys with the fat that is on them, which is on the loins, and the lobe of the liver, which he shall remove with the kidneys.

!h,êle[] rv,äa] ‘bl,“xeh;-ta,w> tyOël'K.h; yTeäv. ‘taew> WTT Leviticus 3:4
tAyàl'K.h;-l[; dbeêK'h;-l[; ‘tr<“t,YOh;-ta,w> ~yli_s'K.h;-l[; rv,Þa]
`hN"r<)ysiy>

NET Leviticus 3:4 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys).

利未記 3:5 亞倫的子孫要把這些燒在壇的燔祭上，就是在火的柴上，是獻與耶和華為馨香的火祭。
NAU Leviticus 3:5 'Then Aaron's sons shall offer it up in smoke on the altar on the burnt offering, which is on the wood that is on the fire; it is an offering by fire of a soothing aroma to the LORD.

hx'Beêz>Mih; ‘!roh]a;-ynE)b. AtÜao Wryji’q.hiw> WTT Leviticus 3:5
x:xoßynI x:yrEï hVe²ai vae_h'-l[; rv,äa] ~yciÞ[eh'-l[; rv,îa] hl'ê[oh'ä-l[;
p `hw")hyl;(

NET Leviticus 3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the LORD.

利未記 7:34 因為我從以色列人的平安祭中，取了這搖的胸和舉的腿給祭司亞倫和他子孫，作他們從以色列人中所永得的分。」

NAU Leviticus 7:34 'For I have taken the breast of the wave offering and the thigh of the contribution from the sons of Israel from the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons as their due forever from the sons of Israel.

hm'ªWrT.h; qAvå Ÿtaeäw> hp'øWnT.h; hzE’x]-ta, •yKi WTT Leviticus 7:34 ~t'aoû !Teäa,w" ~h,_ymel.v; yxeÞb.ZImi laeêr"f.yI-ynE)B. taeäme ‘yTix.“q;l'`lae(r"f.yI ynEïB. taeÞme ~l'êA[-qx'l. ‘wyn"b'l.W !heÛKoh; !ro’h]a;l.

NET Leviticus 7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.'"

利未記 7:15 為感謝獻平安祭牲的肉，要在獻的日子吃，一點不可留到早晨。

NAU Leviticus 7:15 'Now as for the flesh of the sacrifice of his thanksgiving peace offerings, it shall be eaten on the day of his offering; he shall not leave any of it over until morning.

AnàB'r>q' ~AyðB. wym'êl'v. td:åAT xb;z<… rf;ªb.W WTT Leviticus 7:15
`rq,Bo)-d[; WNM,Þmi x:yNIïy:-al{) lke_a'yE

NET Leviticus 7:15 The meat of his thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.

全新樂活讀經默想 110711

2011年7月10日星期日
全新樂活讀經默想 110711

Grain Offering

W1 2011-07-11 (利2)

經文: 利未記 2:11 凡獻給耶和華的素祭都不可有酵；因為你們不可燒一點酵、一點蜜當作火祭獻給耶和華。
默想: 酵與蜜被禁止使用於當作火祭全獻給耶和華的素祭上面。但是，根據利未記23章17節的命令，要從你們的住處取出細麵伊法十分之二，加酵，烤成兩個搖祭的餅，當作初熟之物獻給耶和華。這些搖祭，是初熟之物，祭司要把這些和初熟麥子做的餅一同作搖祭，在耶和華面前搖一搖；這是獻與耶和華為聖物歸給祭司的。(利23:20) 在此我們看到完全獻給耶和華的火祭與歸給祭司吃的搖祭，對於酵的使用，是相反的。

根據路加12章1節，耶穌警告我們，要防備法利賽人假冒為善的酵。耶穌在馬太16章6節，又提到撒都該人的酵，指的是撒都該人錯誤的教導 (徒23:8)。耶穌在馬可8章5節，另外提到希律的酵，這是對於真理只有表面的喜好，卻為了自己的面子，而可以立刻犧牲真理 (可6:20)。使徒保羅把酵銓釋為惡毒與邪惡 (林前5:8)。在上帝面前，我們必須先接受主耶穌贖罪的功勞，才能蒙上帝悅納。但是，在人面前，我們是無法完全擺脫罪的影響。
馬可福音 6:20 因為希律知道約翰是義人，是聖人，所以敬畏他，保護他，聽他講論，就多照著行（有古卷：游移不定），並且樂意聽他。
歌林多前書 5:8 所以，我們守這節不可用舊酵，也不可用惡毒（或作：陰毒）、邪惡的酵，只用誠實真正的無酵餅。


題目: 「在素祭上不可缺了你神立約的鹽」(13節)，有何意義？（參民18：19、太5:13、結43:24、出30:35）
「凡獻為素祭的供物都要用鹽調和，在素祭上不可缺了你神立約的鹽。一切的供物都要配鹽而獻（利未記 2:13）。」

• 在古近東地區鹽被視為不被「火」破壞的，因此鹽常用在立約的事上。與上帝立約的「鹽約」是一個永恆的盟約。以色列人在耶和華面前立永遠的鹽約（民數記 18:19）而耶和華以色列的神曾立鹽約，將以色列國永遠賜給大衛和他的子孫（代下13:5）。所以永遠的鹽約是指人與上帝之間的關係，有約束力和不可隨意撤銷的。

凡獻素祭的供物都要用鹽「調和」，可見鹽是在素祭上與你神立約，不可或缺的。素祭所獻的供物是細麵澆上油，加上乳香，然後用爐火烤的，不能有酵和蜜。告訴我們在每天都要過聖潔的生活，不能有任何的摻雜，這就是素祭。因為鹽能防止腐敗，有清淨聖潔的作用；而乳香和蜜卻不能。這鹽又可調味，不因火烤而變質。可見這鹽具有不改變的性質。同樣地，因上帝的信實永不改變，祂的話永定在天，上帝的慈愛，公義等屬性都不改變。所以在素祭裏必須要加上鹽，乃是指我們憑信心來到上帝的面前，要做上帝的兒女，在恩典之下，要靠主過活，脫離罪惡，脫離律法，依靠真理的聖靈來生活。


鹽在古近東地區被視為不被「火」破壞的，鹽有不廢壞的意思，因此鹽常用在立約的事上。這個與上帝立約的「鹽約」是一個永恆的盟約。所以又稱為「永遠的鹽約」。以色列人與耶和華面前立永遠的鹽約（民數記 18:19）而 耶和華以色列的神曾立鹽約，將以色列國永遠賜給大衛和他的子孫（代下13:5）。可見永遠的鹽約是人與上帝之間的關係，是具有約束力和不可隨意撤銷的。

凡獻為素祭的供物都要用鹽「調和」，加上一切的供物都要配鹽而獻，可見鹽是在素祭上與你神立約，不可或缺的。素祭所獻的供物是細麵澆上油，加上乳香，然後用爐火烤來作的，不能有酵和蜜的。告訴我們在每天都要過聖潔的生活中，屬神的生活一定要清潔，不能有任何的摻雜，這就是素祭。這裏又說不能缺鹽，因為鹽能防止腐敗，有清淨聖潔的作用；而乳香和蜜卻不能。這鹽又可調味，不因火烤而變質。可見這鹽具有不改變的性質。同樣地，因上帝的信實永不改變，祂的話永定在天，上帝的慈愛，公義等屬性都不改變。所以在素祭裏必須要加上鹽，乃是指我們憑信心來到上帝的面前，要做上帝的兒女，在恩典之下，要靠主過活，脫離罪惡，脫離律法，依靠真理的聖靈來生活。


上面提到不能有酵，也不能有蜜。我們不要忘記這裏是在說素祭，素祭是生活的表明。不能有蜜，不能有酵，乃是說不可以將地上的美物混在屬天的生活裏。如果將地上的美物調到屬天的生活，雖然是世上的美物，但擺放在神的物裏就成了污染物。屬神的生活一定要清潔，不能有任何的摻雜，這就是素祭。這裏又說不能缺鹽，因為這鹽是說出不改變的性質，這不改變就是神的自己，神的性情，神的生命。所以在素祭裏必須要加上鹽，乃是說到，必須要照著神的性情來生活。如果我們不是活在神的性情裏，我們的道路就不準確。如果獻素祭的時候沒有加上鹽，這就不能叫作素祭了。雖然祭的其他部份都作得很對，有乳香，有油，有燒的，也有在爐子裏烤的，或是在煎盤上煎的，方法都是對的，物件也都是對的，但是如果沒有鹽，那就全不對了。

素祭所獻的供物是細麵澆上油，加上乳香，這是植物。五種祭中，其他四種都必須流血，只有素祭沒有血。這給我們看見，素祭並非指著耶穌之為人贖罪，而是另有其特殊意義的。素祭既沒有供物的流血，沒有生命的奉獻，不像其他各祭藉著生物的受死，乃是描繪耶穌在世為人的生活，將身體當作活祭為我們獻上。這樣，使神救贖的恩惠，也實現在我們日常的生活中。基督「成為我們的.......聖潔。」（林前一30）我們因著祂住在我們裡面那生命的能力，叫我們有順服的信心，得以「在義上活」。（彼前二24）

五種祭中，其他四種都必須流血，只有素祭沒有血。這給我們看見，素祭並非指著耶穌之為人贖罪，而是另有其特殊意義的。素祭既沒有供物的流血，沒有生命的奉獻，不像其他各祭藉著生物的受死，乃是描繪耶穌在世為人的生活，將身體當作活祭為我們獻上。這樣，使神救贖的恩惠，也實現在我們日常的生活中。基督「成為我們的.......聖潔。」（林前一30）我們因著祂住在我們裡面那生命的能力，叫我們有順服的信心，得以「在義上活」。（彼前二24）

9.用鹽調和

　　鹽常用在立約的事上，（民十八19；代下十三5）主耶穌在萬世以前與父立了永遠的約，要為我們降世為人，成就救贖大功。歌羅西書說：「你們的言語要常常帶著和氣，好像用鹽調和。」（西四6）主也說過，「你們是世上的鹽」。（太五13）鹽能防止物腐，主不要我們暫時保守，祂要我們維持至於永遠。巴不得我們為神擺上的，要達到不朽的水準。

馬太福音 5:13 「你們是世上的鹽。鹽若失了味，怎能叫他再鹹呢？以後無用，不過丟在外面，被人踐踏了。
以西結書 43:24 奉到耶和華前。祭司要撒鹽在其上，獻與耶和華為燔祭。
出埃及記 30:35 你要用這些加上鹽，按做香之法做成清淨聖潔的香。


4414. מָלַח mâlach, maw-lakh’; a prim. root; prop. to rub to pieces or pulverize; intr. to disappear as dust; also (as denom. from 4417) to salt whether intern. (to season with salt) or extern. (to rub with salt):— × at all, salt, season, temper together, vanish away.

4873 II. מָלַח (mā∙lǎḥ): v.; ≡ Str 4414; TWOT 1196—1. LN 5.23-5.28 (qal) season with salt, i.e., apply salt as a condiment to food 調味品; 佐料(Lev 2:13+); 2. LN 47.1-47.7 (pual) be salted, i.e., place salt in a mixture (Ex 30:35+); (hof) be rubbed with salt (Eze 16:4(2×)+)


民數記 18:19 凡以色列人所獻給耶和華聖物中的舉祭，我都賜給你和你的兒女，當作永得的分。這是給你和你的後裔、在耶和華面前作為永遠的鹽約（鹽就是不廢壞的意思）。」
馬太福音 5:13 「你們是世上的鹽。鹽若失了味，怎能叫他再鹹呢？以後無用，不過丟在外面，被人踐踏了。
以西結書 43:24 奉到耶和華前。祭司要撒鹽在其上，獻與耶和華為燔祭。
出埃及記 30:35 你要用這些加上鹽，按做香之法做成清淨聖潔的香。

利未記 2:13 凡獻為素祭的供物都要用鹽調和，在素祭上不可缺了你神立約的鹽。一切的供物都要配鹽而獻。
NAU Leviticus 2:13 'Every grain offering of yours, moreover, you shall season with salt, so that the salt of the covenant of your God shall not be lacking from your grain offering; with all your offerings you shall offer salt.

al{åw> èxl'm.Ti xl;M,äB; é^t.x'n>mi !B;är>q'-lk'w> WTT Leviticus 2:13
^ßn>B'r>q'-lK' l[;î ^t,_x'n>mi l[;Þme ^yh,êl{a/ tyrIåB. xl;m,… tyBiªv.t;
s `xl;m,( byrIïq.T;

NET Leviticus 2:13 Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering– on every one of your grain offerings you must present salt.

ASV Leviticus 2:13 And every oblation of thy meal-offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meal-offering: with all thine oblations thou shalt offer salt.

BBE Leviticus 2:13 And every meal offering is to be salted with salt; your meal offering is not to be without the salt of the agreement of your God: with all your offerings give salt.

מֶלַח (melaḥ). Salt. Various uses of salt are mentioned in twenty-eight passages of the OT. It was obtained from large quarries located on the southwest side of the Dead Sea (Gen 19:26; Ezk 47:11; Zeph 2:9). In Job 6:6 it is mentioned as a condiment. Salt and oil were always mixed with the meal offering (Lev 2:13). Ezekiel 43:24 notes that the priest will cast salt on the burnt offerings of the millennial age. The incense offering, the symbol of public worship to God, must also be “seasoned with salt” (Ex 30:35). Some hold that salt in these offerings represents that which prevents putrefaction腐敗, 腐敗物, while honey and leaven do not prevent it and were excluded for that reason. Others point out that the use of salt as a preservative is not clear in the Bible. The burnt offerings, at least, were not to be kept and incense does not putrefy. Therefore the use of salt in these offerings may be a matter of seasoning or of dedication, for salt was an item of value. Honey, on the other hand, does not easily putrefy.
The term “covenant of salt” is applied to the perpetual statute法令, 法規, 成文法律



by which revenue was to be given to the priests (Num 18:19), and to the covenant established with David whereby he was accorded an everlasting reign over Israel (II Chr 13:5). These relationships are thereby designated as irrevocable and binding (see also Lev 2:13).
The preservative qualities of salt are perhaps seen in the prophet Elisha’s using it to purify the spring at Jericho (II Kgs 2:20–21), though the efficacy here was miraculous. On the other hand, salt was scattered over the site of a city devoted to God for destruction (Jud 9:45) which thus became the symbol of barrenness不毛, 荒蕪and desolation荒涼; 荒廢(see also Deut 29:23 (H 22J: Job 39:6; Zeph 2:9).


民數記 18:19 凡以色列人所獻給耶和華聖物中的舉祭，我都賜給你和你的兒女，當作永得的分。這是給你和你的後裔、在耶和華面前作為永遠的鹽約（鹽就是不廢壞的意思）。」

NAU Numbers 18:19 "All the offerings of the holy gifts, which the sons of Israel offer to the LORD, I have given to you and your sons and your daughters with you, as a perpetual allotment. It is an everlasting covenant of salt before the LORD to you and your descendants with you."

NET Numbers 18:19 All the raised offerings of the holy things that the Israelites offer to the LORD, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt forever before the LORD for you and for your descendants with you."

2:11-13. Yeast and honey were prohibited from all grain offerings. The offering of the firstfruits (cf. 23:16-17) allowed these, but it was not technically a grain offering, that is, one offered on the altar as a pleasing aroma. However, all the offerings for the altar were to include salt, apparently symbolic of Israel’s covenant relationship with God (the salt of the covenant of your God), which was the foundation of the Levitical sacrificial system. Since salt was regarded in the ancient Near East as not being destructible by fire, ”a covenant of salt“ seems to refer to an eternal covenant (Num. 18:19; 2 Chron. 13:5).

13. every … meat offering shalt thou season with salt—The same reasons which led to the prohibition of leaven, recommended the use of salt—if the one soon putrefies, the other possesses a strongly preservative property, and hence it became an emblem of incorruption and purity, as well as of a perpetual covenant—a perfect reconciliation and lasting friendship. No injunction in the whole law was more sacredly observed than this application of salt; for besides other uses of it that will be noticed elsewhere, it had a typical meaning referred to by our Lord concerning the effect of the Gospel on those who embrace it (Mk 9:49, 50); as when plentifully applied it preserves meat from spoiling, so will the Gospel keep men from being corrupted by sin. And as salt was indispensable to render sacrifices acceptable to God, so the Gospel, brought home to the hearts of men by the Holy Ghost, is indispensably requisite to their offering up of themselves as living sacrifices [BROWN].
14. a meat offering of thy first-fruits—From the mention of “green ears,” this seems to have been a voluntary offering before the harvest—the ears being prepared in the favorite way of Eastern people, by parching them at the fire, and then beating them out for use. It was designed to be an early tribute of pious thankfulness for the earth’s increase, and it was offered according to the usual directions.

II. Salt is required in all their offerings, v. 13. The altar was the table of the Lord; and therefore, salt being always set on our tables, God would have it always used at his. It is called the salt of the covenant, because, as men confirmed their covenants with each other by eating and drinking together, at all which collations salt was used, so God, by accepting his people’s gifts and feasting them upon his sacrifices, supping with them and they with him (Rev. 3:20), did confirm his covenant with them. Among the ancients salt was a symbol of friendship. The salt for the sacrifice was not brought by the offerers, but was provided at the public charge, as the wood was, Ezra 7:20–22. And there was a chamber in the court of the temple called the chamber of salt, in which they laid it up. Can that which is unsavoury be eaten without salt? God would hereby intimate to them that their sacrifices in themselves were unsavoury. The saints, who are living sacrifices to God, must have salt in themselves, for every sacrifice must be salted with salt (Mk. 9:49, 50), and our speech must be always with grace (Col. 4:6), so must all our religious performances be seasoned with that salt. Christianity is the salt of the earth.

It also had to include salt (Lev. 2:13; Matt. 5:13), which speaks of our Lord’s purity of character. Jesus compared Himself to a grain of wheat (John 12:23–25), and He was crushed (“fine flour”) and put through the furnace of suffering that He might save us from our sins.

Leaven (yeast) and honey were prohibited from being included in the meal offering (Lev. 2:11). The Jews would associate leaven with evil because of the Passover rules (Ex. 12:19–20; see Luke 12:1; 1 Cor. 5:8), and certainly there was no sin in Jesus Christ. Honey is the sweetest thing nature produces, but our Lord’s perfect character was divine and not from this world. The fact that yeast and honey both ferment may also be a factor.