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.
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