34这就是耶和华 在西乃 山 为以色列 人 所吩咐 摩西 的命令 。
34These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.
34 Verse 34. These are the commandments] This conclusion is very
similar to that at the end of the preceding chapter. I have
already supposed that this chapter should have followed the 25th,
and that the 26th originally terminated the book.
Mr. Ainsworth, the whole of whose writings are animated with
the spirit of piety, concludes this book with the following
"The tithes in Israel being thus sanctified by the commandment
of God to his honour, the maintenance of his ministers, and the
relief of the poor, it taught them and teaches us to honour the
Lord with our substance, (Pr 3:9,) acknowledging him to be the
author of all our increase and store; (De 8:13-18; Ho 2:8;) to
honour his MINISTERS, and to communicate unto them in all good
things, (1Ti 5:17,18; Ga 6:6,)
that they who sow unto us spiritual things should reap our carnal
things, (1Co 9:11,)
and to give ALMS of such things as we have, that all things may be
clear unto us, (Lu 11:41,)
yea, even to sell that we have, and give alms; to provide ourselves
bags that wax not old, a treasure in the heavens that faileth not.
They who forget their Maker, his ministers, and the poor, are
never likely to hear that blessed word in the great day: "Come, ye
blessed of my Father, inherit the kingdom prepared for you; for I
was hungry, and ye gave me meat; thirsty, and ye gave me drink;
naked, and ye clothed me; sick and in prison, and ye came unto me."
READER, thou hast now gone through the whole of this most
interesting book; a book whose subject is too little regarded by
Christians in general. Here thou mayest discover the rigid
requisitions of Divine justice, the sinfulness of sin, the
exceeding breadth of the commandment, and the end of all human
perfection. And now what thinkest thou of that word, "Whatsoever
the law saith, it saith to them who are under the law?" Ro 3:19.
But who are under the law-the condemning power of the pure, rigid,
moral law of God? Not the Jews only, but every soul of man: all
to whom it is sent, and who acknowledge it as a Divine revelation,
and have not been redeemed from the guilt of sin by the grace of
our Lord Jesus Christ; for "cursed is every one that continueth
not in all things that are written in the book of the law to do
them." By this law then is the knowledge, but not the cure, of
sin. Here then what God saith unto thee: "If therefore perfection
were by the Levitical priesthood, (for under it the people
received the law,) what farther need was there that another priest
should rise after the order of Melchisedec, and not be called
after the order of Aaron? For the priesthood being changed, there
is made of necessity a change also of the law; Heb 7:11,12.
Now of the things which we have spoken, this is the sum: We have
such a high priest, who is set on the right hand of the throne of
the Majesty in the heavens; a minister of the sanctuary, and of the
true tabernacle, which the Lord pitched, and not man; Heb 8:1,2.
For it is not possible that the blood of bulls and of goats should
take away sins; Heb 10:4. But Christ being come a high priest of
good things to come,-neither by the blood of goats and calves, but
by his own blood, he entered in once into the holy place, having
obtained eternal redemption for us. And for this cause he is the
Mediator of the New Testament, that, by means of death, they which
are called might receive the promise of eternal inheritance. And
without shedding of blood is no remission. So Christ was once
offered to bear the sins of many, and unto them that look for him
shall he appear the second time, without sin, unto salvation;"
Heb 9:11, 12, 15, 22, 28. We see then that Christ was the END of the
law for righteousness (for justification) to every one that
believeth. "Unto him, therefore, who hath loved us, and washed us
from our sins in his own blood, and hath made us kings and priests
unto God and his Father; to him be glory and dominion for ever and
ever. Amen." Re 1:5,6.
SECTIONS in the Book of Leviticus, carried on from Exodus,
which ends with the TWENTY-THIRD.
The TWENTY-FOURTH, called valyikra, begins Le 1:6,
and ends Le 6:7.
The TWENTY-FIFTH, called tsav, begins Le 6:8, and ends
The TWENTY-SIXTH, called shemini, begins Le 9:1, and
ends Le 11:47.
The TWENTY-SEVENTH, called tazria, begins Le 12:1,
and ends Le 13:59.
The TWENTY-EIGHTH, called metsora, begins Le 14:1, and
ends Le 15:33.
The TWENTY-NINTH, called acharey moth, begins
Le 16:1, and ends Le 18:30.
The THIRTIETH, called kedoshim, begins Le 19:1, and
ends Le 20:27.
The THIRTY-FIRST, called emor, begins Le 21:1, and ends
The THIRTY-SECOND, called behar Sinai, begins
Le 25:1, and ends Le 26:2.
The THIRTY-THIRD, called bechukkothai, begins
Le 26:3, and ends Le 27:34.
These sections, as was observed on Exodus, have their technical
names from some remarkable word, either in the first or second
verse of their commencement.
MASORETIC Notes on LEVITICUS
The number of verses in vaiyikra, i. e., Leviticus, is 859.
The symbol of which is ''. pe final stands for 800,
nun for 50, and teth for 9.
The middle verse is Le 15:11: And he that toucheth
the flesh, &c.
Its pareshioth, or larger sections, are 10, the memorial symbol
of which is taken from Ge 30:11:
ba gad, a troop cometh: in which beth stands for 2,
aleph for 1, gimel for 3, and daleth for 4.
Its sedarim, or Masoretic sections, are 23. The symbol of which
is taken from Ps 1:2,
yehgeh: In thy law shall he MEDITATE day and night.
Its perakim, or modern chapters, are 27. The memorial sign
which is veeyeheh, Ge 26:3: AND I WILL BE
with thee, and will bless thee.
The number of its open divisions is 52; of its close divisions,
46: total 98. The memorial sign of which is tsach, Cant.
My beloved is WHITE and ruddy. In this word tsaddi stands
for 90, and cheth for 8.
VERSES 859. WORDS 11,902. LETTERS computed to be 44,989.
See the concluding note on GENESIS.
Finished the correction of Exodus and Leviticus, April 2, 1827.-A. CLARKE.