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Lev.6.2
a in fellowship: or, in dealing
b fellowship: Heb. putting of the hand
 
Lev.6.5
c in the day…: or, in the day of his being found guilty: Heb. in the day of his trespass
 
Lev.6.9
d because…: or, for the burning
 
ChiNCVsKJVClarke
1 耶和华对摩西说:
1And the LORD spake unto Moses, saying,
1 CHAPTER VI



Laws relative to detention of property intrusted to the care

of another, to robbery, and deceit, 1, 2;

finding of goods lost, keeping them from their owner, and

swearing falsely, 3.

Such a person shall not only restore what he has thus

unlawfully gotten, but shall add a fifth part of the value of

the property besides, 4, 5;

and bring a ram without blemish, for a trespass-offering to

the Lord, 6, 7.

Laws relative to the burnt-offering and the perpetual fire,

8-13.

Law of the meat-offering, and who may lawfully eat of it,

14-18.

Laws relative to the offerings of Aaron and his sons and their

successors, on the day of their anointing, 19-23.

Laws relative to the sin-offering, and those who might eat of

it, 24-30.



NOTES ON CHAP. VI

2“如果有人犯罪,对耶和华不忠实,在人寄存给他的物上或抵押品上欺骗自己的同伴,或是抢夺,或是欺压自己的同胞,
2If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour;a, b
2 Verse 2. Lie unto his neighbour, &c.] This must refer to a

case in which a person delivered his property to his neighbour to

be preserved for him, and took no witness to attest the delivery

of the goods; such a person therefore might deny that he had ever

received such goods, for he who had deposited them with him could

bring no proof of the delivery. On the other hand, a man might

accuse his neighbour of detaining property which had never been

confided to him, or, after having been confided, had been

restored again; hence the law here is very cautious on these

points: and because in many cases it was impossible to come at

the whole truth without a direct revelation from God, which

should in no common case be expected, the penalties are very

moderate; for in such cases, even when guilt was discovered, the

man might not be so criminal as appearances might intimate. See

the law concerning this laid down and explained, See "Ex 22:7", &c.

3或是拾去人遗失的东西,却欺骗人,起假誓,行了任何一件人常犯的罪,
3Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:
3 Verse 3. Have found that which was lost] The Roman lawyers

laid it down as a sound maxim of jurisprudence, "that he who

found any property and applied it to his own use, should be

considered as a thief whether he knew the owner or not; for in

their view the crime was not lessened, supposing the finder was

totally ignorant of the right owner." Qui alienum quid jacens

lucri faciendi causa sustulit, furti obstringitur, sive scit,

cujus sit, sive ignoravit; nihil enim ad furtum minuendum, facit,

quod, cujus sit, ignoret.-DIGESTOR, lib. xlvii., TIT. ii., de

furtis, Leg. xliii., sec. 4. On this subject every honest man

must say, that the man who finds any lost property, and does not

make all due inquiry to find out the owner, should, in sound

policy, be treated as a thief. It is said of the Dyrbaeans, a

people who inhabited the tract between Bactria and India, that if

they met with any lost property, even on the public road, they

never even touched it. This was actually the case in this

kingdom in the time of Alfred the Great, about A. D. 888; so that

golden bracelets hung up on the public roads were untouched by

the finger of rapine. One of Solon's laws was, Take not up what

you laid not down. How easy to act by this principle in case of

finding lost property: "This is not mine, and it would be

criminal to convert it to my use unless the owner be dead and his

family extinct." When all due inquiry is made, if no owner can

be found, the lost property may be legally considered to be the

property of the finder.

4他犯了罪,有了罪,就应归还他所抢夺的,或是欺压得来的,或是别人寄存在他那里的,或是他拾去的失物,
4Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,
5或是他因起假誓所得的任何东西;在赔过的时候,他除了按原数偿还外,必须另外加上五分之一,交给原主;
5Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering.c
5 Verse 5. All that about which he hath sworn falsely] This

supposes the case of a man who, being convicted by his own

conscience, comes forward and confesses his sin.



Restore it in the principal] The property itself if still

remaining, or the full value of it, to which a fifth part more

was to be added.

6还要照着你的估价,把赎愆祭牲,就是从羊群中取一只没有残疾的公绵羊,牵到耶和华面前,给祭司作赎愆祭。
6And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:
6 Verse 6. With thy estimation]

.

7祭司在耶和华面前,为他所行的任何一件过失赎罪,他就蒙赦免。”(本章第1-7节在《马索拉抄本》为5:20-26)
7And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein.

燔祭

8耶和华对摩西说:(本节在《马索拉抄本》为6:1)




8 ¶ And the LORD spake unto Moses, saying,
8 Verse 8. And the Lord spake unto Moses] At this verse the

Jews begin the 25th section of the law; and here, undoubtedly,

the 6th chapter should commence, as the writer enters upon a new

subject, and the preceding verses belong to the fifth chapter.

The best edited Hebrew Bibles begin the 6th chapter at this

verse.

9“你要吩咐亚伦和他的子孙说:燔祭的律例是这样:燔祭要放在祭坛的柴上,通宵达旦;祭坛上的火,必须一直烧着。
9Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.d
9 Verse 9. This is the law of the burnt-offering] This law

properly refers to that burnt-offering which was daily made in

what was termed the morning and evening sacrifice; and as he had

explained the nature of this burnt-offering in general, with its

necessary ceremonies, as far as the persons who brought them were

concerned, he now takes up the same in relation to the priests

who were to receive them from the hands of the offerer, and

present them to the Lord on the altar of burnt-offerings.



Because of the burning upon the altar all night] If the

burnt-offering were put all upon the fire at once, it could not

be burning all night. We may therefore reasonably conclude that

the priests sat up by turns the whole night, and fed the fire

with portions of this offering till the whole was consumed, which

they would take care to lengthen out till the time of the morning

sacrifice. The same we may suppose was done with the morning

sacrifice; it was also consumed by piecemeal through the whole

day, till the time of offering the evening sacrifice. Thus there

was a continual offering by fire unto the Lord; and hence in

it is said:

The fire shall ever be burning upon the altar, it shall never go

out. If at any time any extraordinary offerings were to be made,

the daily sacrifice was consumed more speedily, in order to make

room for such extra offerings. See more on this subject in

Clarke's note on "Le 6:23".



The Hebrew doctors teach that no sacrifice was ever offered in

the morning before the morning sacrifice; and none, the passover

excepted, ever offered in the evening after the evening

sacrifice; for all sacrifices were made by day-light. The fat

seems to have been chiefly burned in the night season, for the

greater light and conveniency of keeping the fire alive, which

could not be so easily done in the night as in the day time.

10祭司要穿上细麻布外袍,又把细麻布裤子穿在身上;他要把祭坛上燔祭烧成的灰收起来,放在祭坛旁边;
10And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar.
11然后脱去这些衣服,穿上别的衣服,把灰拿出营外洁净的地方。
11And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.
11 Verse 11. And put on other garments] The priests approached

the altar in their holiest garments; when carrying the ashes,

&c., from the altar, they put on other garments, the holy

garments being only used in the holy place.



Clean place.] A place where no dead carcasses, dung, or filth

of any kind was laid; for the ashes were holy, as being the

remains of the offerings made by fire unto the Lord.

12祭坛上的火,应常常烧着,不可熄灭;每天早晨,祭司要在上面烧柴,把燔祭排列在坛上,又在上面焚烧平安祭的脂肪。
12And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings.
13火必须不断在祭坛上烧着,不可熄灭。
13The fire shall ever be burning upon the altar; it shall never go out.
13 Verse 13. The fire shall ever be burning] See on and

. In imitation of this perpetual fire, the ancient

Persian Magi, and their descendants the Parsees, kept up a

perpetual fire; the latter continue it to the present day. This

is strictly enjoined in the Zend Avesta, which is a code of laws

as sacred among them as the Pentateuch is among the Jews. A

Sagnika Brahmin preserves the fire that was kindled at his

investiture with the poita, and never suffers it to go out, using

the same fire at his wedding and in all his burnt-offerings, till

at length his body is burnt with it.-WARD's Customs.

素祭

14“素祭的律例是这样:亚伦的子孙要在耶和华面前的祭坛前献素祭。




14 ¶ And this is the law of the meat offering: the sons of Aaron shall offer it before the LORD, before the altar.
14 Verse 14. The meat-offering]

, &c.

15从其中取出一把作素祭的细面、油,和在素祭上所有的乳香,焚烧在祭坛上献给耶和华为馨香的祭,作供物的象征。
15And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the LORD.
15 Verse 15. His handful of the flour] An omer of flour, which

was the tenth part of an ephah, and equal to about three quarts

of our measure, was the least quantity that could be offered even

by the poorest sort, and this was generally accompanied with a

log of oil, which was a little more than half a pint. This

quantity both of flour and oil might be increased at pleasure,

but no less could be offered.

16亚伦和他的子孙要吃剩余的祭物,在圣洁的地方作无酵饼吃;他们要在会幕的院子里吃。
16And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.
17烤饼的时候,不可加酵。这是我从献给我的火祭中,赐给他们的分,是至圣的,与赎罪祭和赎愆祭一样。
17It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering.
18亚伦的子孙中的男丁,都要从献给耶和华的火祭中吃这些祭物;这是你们世世代代永远的律例。人接触过这些祭物,必成为圣。”
18All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy.
19耶和华对摩西说:




19 ¶ And the LORD spake unto Moses, saying,
20“亚伦和他的子孙,在受膏的日子要献给耶和华的供物,就是一公斤的细面,作常献的素祭,早晨献一半,晚上献一半。
20This is the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night.
20 Verse 20. In the day when he is anointed] Not only in that

day, but from that day forward, for this was to them and their

successors a statute for ever. See .

21你要把这些细面在煎盘上用油调和作饼,烘(“烘”一词原意不明,有译本作“擘成块”)好了,你就拿进来;将擘成碎块的素祭献上,献给耶和华为馨香的祭。
21In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat offering shalt thou offer for a sweet savour unto the LORD.
22亚伦的子孙继承他作受膏立的祭司的,都要献这素祭,把它完全焚烧,献给耶和华,作永远的律例。
22And the priest of his sons that is anointed in his stead shall offer it: it is a statute for ever unto the LORD; it shall be wholly burnt.
23凡是祭司献的素祭都要完全焚烧,不可以吃。”
23For every meat offering for the priest shall be wholly burnt: it shall not be eaten.
23 Verse 23. For every meat-offering for the priest shall be

wholly burnt] Whatever the priest offered was wholly the Lord's,

and therefore must be entirely consumed: the sacrifices of the

common people were offered to the Lord, but the priests partook

of them; and thus they who ministered at the altar were fed by

the altar. Had the priests been permitted to live on their own

offerings as they did on those of the people, it would have been

as if they had offered nothing, as they would have taken again to

themselves what they appeared to give unto the Lord. Theodoret

says that this marked "the high perfection which God required in

the ministers of his sanctuary," as his not eating of his own

sin-offering supposes him to stand free from all sin; but a

better reason is given by Mr. Ainsworth: "The people's

meat-offering was eaten by the priests that made atonement for

them, , ; but because no priest, being a

sinner, could make atonement for himself, therefore his

meat-offering might not be eaten, but all burnt on the altar, to

teach him to expect salvation, not by his legal service or works,

but by Christ; for the eating of the sin-offering figured the

bearing of the sinner's iniquity;" .

赎罪祭

24耶和华对摩西说:




24 ¶ And the LORD spake unto Moses, saying,
25“你要告诉亚伦和他的儿子:赎罪祭的律例是这样:赎罪祭牲应在宰杀燔祭牲的地方,在耶和华面前宰杀,这是至圣的。
25Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.
25 Verse 25. In the place where the burnt-offering is killed,

&c.] The place here referred to was the north side of the altar.

See .

26献这赎罪祭的祭司要吃这祭牲;在会幕院子里的圣洁地方吃。
26The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.
26 Verse 26. The priest-shall eat it] From the

expostulation of Moses with Aaron, , we learn that

the priest, by eating the sin-offering of the people, was

considered as bearing their sin, and typically removing it from

them: and besides, this was a part of their maintenance, or what

the Scripture calls their inheritance; see . This

was afterwards greatly abused; for improper persons endeavoured

to get into the priest's office merely that they might get a

secular provision, which is a horrible profanity in the sight of

God. See ; ; ; and .

27接触过这祭肉的,必成为圣。沾了祭牲的血,必须清理;血溅在衣服上,应该在圣洁的地方洗净,
27Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place.
27 Verse 27. Whatsoever shall touch the flesh thereof shall be

holy] The following note of Mr. Ainsworth is not less judicious

than it is pious:-



"All this rite was peculiar to the sin-offering, (whether it

were that which was to be eaten, or that which was to be burnt,)

above all the other most holy things. As the sin-offering in

special sort figured Christ, who was made sin for us, (,)

so this ordinance for all that touched the flesh of the

sin-offering to be holy, the garments sprinkled with the blood to

be washed, the vessels wherein the flesh was boiled to be broken,

or scoured and rinsed-taught a holy use of this mystery of our

redemption, whereof they that are made partakers ought to be

washed, cleansed, and sanctified by the Spirit of God; that we

possess our vessels in holiness and honour, and yield not our

members as instruments of unrighteousness unto sin," ;

.

28煮祭物的瓦器却要打碎;如果煮祭物的是铜器,只需用水冲洗。
28But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in water.
28 Verse 28. The earthen vessel-shall be broken] Calmet states

that this should be considered as implying the vessels brought by

individuals to the court of the temple or tabernacle, and not of

the vessels that belonged to the priests for the ordinary

service. That the people dressed their sacrifices sometimes in

the court of the tabernacle, he gathers from , to

which the reader is desired to refer.



In addition to what has been already said on the different

subjects in this chapter, it may be necessary to notice a few more

particulars. The perpetual meat-offering, minchah

tamid, ,

the perpetual fire, esh tamid, , and the

perpetual burnt-offering, olath tamid, ,

translated by the Septuagint θυσιαδιαπαντοςπυοδιαπαντος, and

ολοκαυτωμις and ολοκαυτωμαδιαπαντοσ, all cast much light on

,

where it is said, Christ is able to save them to the uttermost

(ειστοπαντελες, perpetually, to all intents and purposes) that

come unto God by him; seeing he ever liveth (παντοτεζων, he is

perpetually living) to make intercession for them; in which words

there is a manifest allusion to the perpetual minchah, the

perpetual fire, and the perpetual burnt-offering, mentioned here

by Moses. As the minchah, or gratitude-offering should be

perpetual, so our gratitude for the innumerable mercies of God

should be perpetual. As the burnt-offering must be perpetual, so

should the sacrifice of our blessed Lord be considered as a

perpetual offering, that all men, in all ages, should come unto

God through him who is ever living, in his sacrificial character,

to make intercession for men; and who is therefore represented

even in the heavens as the Lamb just slain, standing before the

throne, ; . And as the fire on the altar

must be perpetual, so should the influences of the Holy Spirit in

every member of the Church, and the flame of pure devotion in the

hearts of believers, be ever energetic and permanent. A

continual sacrifice for continual successive generations of

sinners was essentially necessary. Continual influences of the

Holy Spirit on the souls of men were essentially necessary to

apply and render effectual this atonement, to the salvation of

the soul. And incessant gratitude for the ineffable love of God,

manifested by his unspeakable gift, is surely required of all

those who have tasted that the Lord is gracious. Reader, dost

thou feel thy obligations to thy Maker? Does the perpetual fire

burn on the altar of thy heart? Art thou ever looking unto

Jesus, and beholding, by faith, the Lamb of God which taketh away

the sin of the world? And dost thou feel the influences of his

Spirit, at all times witnessing with thy spirit that thou art his

child, and exciting thee to acts of gratitude and obedience? If

not, of what benefit has the religion of Christ been to thee to

the present day? Of a contrary state to that referred to above,

it may be well said, This is not the way to heaven, for the way

of life is above to the wise, that they may depart from the

snares of death beneath. Arise, therefore, and shake thyself

from the dust; and earnestly call upon the Lord thy God, that he

may save thy soul, and that thou fall not into the bitter pains

of an eternal death.

29祭司家中的男丁,都可以吃祭肉;这是至圣的。
29All the males among the priests shall eat thereof: it is most holy.
30但是任何赎罪祭,如果它的血带进了会幕在圣所内进行赎罪,祭肉就不可吃;必须用火烧尽。”
30And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.