This week we shall begin the study of the book of Numbers in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Introduction
The book of Numbers is so named because of the two censuses recorded in the book; the first took place at Mount Sinai on the first day of the 2nd month of the 2nd year after their departure from Egypt (1:1), which means that they had spent some 13 months at Mount Sinai already, learning the many instructions of the Lord. Now as they got ready to embark on their journey into the Promised Land, more specific instructions are given and a census is taken to prepare them for battle (chapters 1:1-10:10). And the second census took place in chapter 26 some 37 years later, also for military purposes (with only Joshua and Caleb being counted in both censuses. See below).
The original Hebrew title uses the first word of the Hebrew text which means “in the wilderness” which appropriately describes the setting of the whole book. Their journey would take them to the edge of Canaan, a place called Kadesh Barnea, where they could have simply entered Canaan if not for their lack of faith and disobedience, spurred by the ten naysayers who opposed Joshua and Caleb and persuaded the entire population to rebel against the Lord (chapters 10:11-14:45). This resulted in God’s judgment in that they would, for the next over 38 years, wander in the wilderness, and everyone who was twenty years and older would die in the wilderness, and would not be able to enter into the Promised Land except Joshua and Caleb (chapters 15-36).
While this is a long chapter, the bulk (from vv. 20-43) is statistics. This book begins with the word of the Lord spoken to Moses at the 1st day of the 2nd month of the 2nd year telling him to conduct a census.
(1) When was the tabernacle set up so that God would appear to the Israelites in it? (See Exod. 40:17)
(2) Apart from giving direct instructions through Moses, how did the Lord choose to guide them day and night? (Exod. 40:36-38)
(3) What was the purpose of taking this census? (Num. 1:3)?
(4) Why were the Levites not counted in this census?
(5) What were the specific tasks assigned to the Levites as their sole responsibility? (Num. 1:50-51)
(6) Why couldn’t others do the job of the Levites?
(7) What would the result be if any non-Levite could do the job of the Levites? Why? (Num. 1:51)
(8) Do you prefer to be a Levite, devoted to serving the Lord full-time, or a non-Levite being engaged in the realization of the promise of God by fighting for the people? Why?
(9) Which of the above, in your opinion, was more important to God and His purpose for Israel? Why?
(10) Did these people have a choice of being Levites or not? Do you think it is also up to you to choose to serve God full-time or not?
(11) How many men of twenty years or over were counted?
(12) By extrapolation, how many men, women and children were there to be led into the Promised Land?
(13) With such a huge population, what might be the key to Moses’ success in leading them into the Promised Land?
(14) What is the main message to you today and how may you apply it to your life?
本週我們開始研讀舊約民數記。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
引言：
民數記這書卷的名稱是出自書中兩次的數點人數：第一次是在“以色列人出埃及地後，第二年二月初一日” ，神在西乃山吩咐摩西數點百姓的(1:1) 。換句話說，他們已在山乃山停留了大概十三個月，學習到神眾多律法上的教訓。現在就準備要向應許地進發。神吩咐摩西數點二十歲以外的男丁，好作打仗的準備，也在此時給他們更仔細的吩咐(1:1–10:10) 。第二次的數點是37年後，也是為打仗作好準備(第26章) 。
希伯來聖經則以原文第一個字作為書名，那個字的意思是「在曠野裡」，正是整本書所記載的事情的背景。他們由西乃山走到迦南地的邊緣，一處稱為「加低斯巴尼亞」的地方。原本他們可直接進入迦南，可惜因其他探子否定約書亞和迦勒的正面信息，只報惡訊影響軍心，引至百姓的埋怨和悖逆(10:11-14:45) 。結果換來神的審判，要他們流蕩曠野38年，「凡被數點，從二十歲以外」(除約書亞和迦勒外)都死在曠野，不得進入應許地(第15-36章) 。
這一章雖然冗長，大部份是屬統計數字(1:20-43) 。這章以神在以色列人出埃及地後，第二年二月初一那日吩咐摩西數點人數的話作為開始：
(1) 這個時刻與會幕的設立相隔有多久？(見出40:17和神榮光的充滿40:34)
(2) 神除直接向摩西說話外，在會幕設立後怎樣繼續帶領以色列人？(出40:36-38)
(3) 神吩咐摩西數點人數的目的是什麼？(民1:3)
(4) 為何利未人不被數點？(1:40-54)
(5) 利未人被安排什麼特別的任務？(1:50-51)
(6) 為何利未人以外的人不能承擔這些任務？
(7) 若是非利未人而參與這些任務會引至什麼後果？為什麼？(1:51)
(8) 對你而言：你情願作利未人承擔全時間的聖職，還是作其他的百姓參軍，完成收取迦南地的應許？為什麼？
(9) 對神和祂在以色列人身上的旨意而言，你認為二者那一個任務更為重要？為什麼？
(10) 百姓在這事上有選擇權嗎？在選擇是否全時間事奉的事上，你真是有權決定嗎？
(11) 這次的數點結果是怎樣？(1:46)
(12) 以此推算，你認為摩西要帶領的以色列人，連男帶女，一共有多少？
(13) 如此眾多的人，摩西能成功地帶領他們進入迦南的要訣是什麼？
(14) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“You and Aaron are to number by their divisions all the men in Israel twenty years old or more who are able to serve in the army.” (Num. 1:3)
The book of Numbers begins with the numbering of the Israelites on the “first day of the second month of the second year after the Israelites came out of Egypt.” (Num. 1:1) In other words, they had spent a good thirteen months at Mount Sinai where they beheld the glory of the Lord and received the commandments from God. Just one month earlier, they had set up the tabernacle and the glory of God filled it to the point where “Moses could not enter” (Exod. 40:17, 34-35). They were ready to take the next step and that was to march toward the Promised Land as a new nation, as a new people — the People of the Lord!
The taking of the census, apart from some practical purposes, signifies that there would be battles ahead of them. But so far, in every battle they faced, God had given them victory — whether it was the drowning of the armies of Pharaoh (Exod. 14) or the routing of the Amalekites (Exod. 17:8-16). Therefore they had to be in high spirit. The result of the census would be extremely encouraging as well — a total of 603,550 fighting men. Whether it was in the ancient world or in modern times, such a huge number of fighting men makes them a formidable army!
And yet, no sooner had they left Mount Sinai, we shall read about their complaint about the hardship in the wilderness and even their thought of returning to Egypt (Num. 11). The problem was compounded by the jealousy of Aaron and Miriam of Moses (Num. 12), culminating their rebellion and refusal to enter the Promised Land for fear of the enemies.
As it turned out, this census, which was originally meant for the gathering of a victorious army to serve the Lord, became the basis on which the punishment of God would fall upon them: “In this desert your bodies will fall — every one of you twenty years old or more who was counted in the census and who has grumbled against me. Not one of you will enter the land I swore with uplifted hand to make your home, except Caleb son of Jephunneh and Joshua son of Nun.” (Num. 14:29-30).
It is such a warning to us who have been chosen to serve the Lord. We have been counted to serve in the army of the Lord, to gain victory over His enemies. It is meant to be a tremendous blessing and a privilege. Let’s not allow this calling to be turned into a basis on which shame is brought upon us, the church and the name of the Lord!
「凡以色列中，從二十歲以外，能出去打仗的，你和亞倫要照他們的軍隊數點。」(民1:3)
民數記是以數點以色列人能打仗的人數為開始的。當時是以色列人出埃及後，第二年二月初一日(民1:1) 。那時，以色列人已在西乃山停留了13個月，曾目睹神威嚴榮耀的彰顯，也藉著摩西領受了神眾多的誡命、律法。就在一個月前，他們把會幕豎立起來，看到神的榮光充滿了帳幕，甚至「摩西不能進會幕」(出40:17, 34-45) 。現在，他們準備正式向應許之地邁進了，要成為一個新的國度、新的子民—神的子民！
不過，這次的數點，除帶著實際的用途外，更是提醒以色列人前面是「征途」，是有爭戰的。在過去短短的一年多，他們已經歷過爭戰，每次都經歷到神所賜的勝利：不論是埃及追兵的傾覆(出14)，或是亞瑪力人的勦滅(出17:8-16) 。故此，這時的以色列人一定是士氣高昂的。這次數點的結果也是令人興奮的：能打仗的共有603,550人！不論古今，這龎大的軍隊是叫人望而生畏的！
可惜的是，一離開西乃山不久，我們就讀到他們埋怨曠野路途艱辛，甚至想回到埃及地去(民11) 。當加上領袖層出現了內哄，連米利暗和亞倫也妒忌摩西(民12)；這就引至他們背叛神，因懼怕迦南人而拒絕進入應許地。
結果，這原是要為爭戰得勝的數點，竟變成死亡的數點，因為神的審判臨到他們:「你們的屍首必倒在這曠野，並且你們中間凡被數點、從二十歲以外、向我發怨言的，必不得進我起誓應許叫你們住的那地；惟有耶孚尼的兒子迦勒和嫩的兒子約書亞才能進去。」(民14:29-30)
這數點的名冊竟變成了「死亡的名冊」！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Although it may not have any spiritual significance, it is still helpful to better inform yourself with the following observations:
(1) East:
a. Which tribes are to camp toward the east?
b. Which tribe is assigned to be their leader?
c. What is their total number?
(2) South:
a. Which tribes are to camp toward the south?
b. Which tribe is assigned to be their leader?
c. What is their total number?
(3) West:
a. Which tribes are to camp toward the west?
b. Which tribe is assigned to be their leader?
c. What is their total number?
(4) North:
a. Which tribes are to camp toward the north?
b. Which tribe is assigned to be their leader?
c. What is their total number?
(5) Apart from the fact that the Levites are to help Aaron and his sons serve in the Tabernacle (Num. 3:21-37), what other practical reason might there be for them to camp near (in fact around) the Tabernacle? (See Num. 3:21-37)
(6) This census was meant to arm and train men twenty years and over to do battle for the Lord in claiming the Promised Land, why did it turn out to be a census of death? (see Num. 14:29-30) What important lesson can you learn from it?
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
雖然這些記錄不一定帶有屬靈的教訓，但以下的觀察有助我們對民數記的理解：
(1) 東面安營：
a. 包括那幾支派？
b. 以那支派為首？
c. 總共人數有多少？
(2) 南面安營：
a. 包括那幾支派？
b. 以那支派為首？
c. 總共人數有多少？
(3) 西面安營：
a. 包括那幾支派？
b. 以那支派為首？
c. 總共人數有多少？
(4) 北面安營：
a. 包括那幾支派？
b. 以那支派為首？
c. 總共人數有多少？
(5) 利未人除了要就近會幕供職外(3:21-37)，他們環繞會幕安營可還有什麼原因？
(6) 這原是為準備行軍佔領應許地作準備的數點，為何竟成為「死亡的統計」？(見14: 29-30) 這樣對我們有什麼重要的提醒？
(7) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“So the Israelites did everything the Lord commanded Moses.” (Num. 2:34)
While we may not be able to fully understand the rationale behind the division of the twelve tribes in their encampment, allow me to share with you the insight of Calvin as follows:
“This distribution into separate bands must have served to prevent contention; for, had not God thus assigned to each their proper position, so natural is ambition to man, that they would have quarreled for the place of honor. It would have been grievous to the family of Reuben, the first-born, to resign his dignity; and, even if they had patiently submitted to the punishment inflicted upon them, they would have been made to take the lowest place, as being condemned to ignominy. Disputes would also have arisen respecting the children of the concubines, for they would not have thought it consistent that those who sprang from Leah and Rachel should yield them the superior place. Besides, in proportion as they severally had the advantage in numbers, they would have thought themselves injured unless they preceded others…
Although Reuben had been deprived of his primogeniture, still, that some consolation might remain for his posterity, he was set over the second standard; two tribes were associated with him, which on account of their connection would not be aggrieved at fighting under his command, the tribe of Simeon his uterine brother, and the tribe of Gad, which also sprang from the handmaid of Leah.
It was necessary that God should interpose His authority, in order that two tribes should be formed of a single head, Joseph; otherwise the fact would have led to contention, because the inequality was odious in itself, and that family might appeal to be elevated not without disgrace to the others. Besides, the children of Manasseh, who were superior by the law of nature, would never have been induced to obey, unless a divine decree had interposed. But that division could not have been better formed than of the sons of Rachel, because their consanguinity was closer; for a sharp contest might also have arisen for the leadership of the fourth band, because it was unjust that the son of a handmaid should have been placed at its Lead, and thus preferred to a legitimate son of Leah, and to the other son of Rachel, especially when Benjamin was so singularly beloved by Jacob, the common father of them all.
The sole will of God, indeed, was sufficient, and more than sufficient to prevent all quarrels; but, inasmuch as He chose rather to rule over them generously and paternally, than in a despotic manner, He rather conformed Himself to their wishes than drove them by compulsion. Still, however, because their contentions could not be prevented by mere human decisions, it is again said at the end of the chapter that Moses did nothing except by God’s command. At the same time the obedience of the people is noticed in that they peaceably obeyed Moses, since thus they testified their acknowledgment of Moses as a true and faithful minister of God; for this submissiveness is the inseparable companion of sincere piety towards God, that whatever is proposed by His approved ministers the people should reverently accept.” (Calvin’s Commentaries, Vol. III, 447-449)
「以色列人就這樣行，各人照他們的家室、宗族歸於本纛，安營起行，都是照耶和華所吩咐摩西的。」(民2:34)
我們相信很難完全明白神吩咐十二支派這裡的安營安排，背後的心意是什麼；不過，容許我把加爾文在這方面的領受擇譯下來，與你們分享：
“這樣把他們分別的安營相信是要避免引起紛爭，因為如果不是神直接的安排，以人性而言，他們必會為先後的安排而爭吵。就如頭生的流便支派，失去帶領的位置一定甚為不樂。如果他們接受是因(過去的罪) 而被貶到最低，他們會有受辱之感。(雅各的) 兩個妾的後裔，也會產生不滿，塞問為何利亞和拉結的後裔要排在他們之先；何況，按人數，他們是比較有利的。故此，如果得不到優先的安排，他們便會有創傷感……
故此，雖然流便支派確沒有因頭生的地位得到優先的處理，他們仍被列為第二壘之首，帶領其他兩個支派；這兩支派是與他們有較親的關係，相信不會不服他們的領導的—西緬是同母而出；迦得也是利亞的婢女所生。
神是需要這樣使用祂的權威，以至從一個約瑟能產生兩個支派；不然，又會產生異議。不公正是難受的：一個排先、一個排後，是會產生優劣之感受。何況，瑪拿西按肉身是長子，若非是神的吩咐，他的支派一定會不服(以法蓮的支派)。神的安排是最佳的，因兩者都是拉結所生的；不然這第四壘的安排會引起紛爭……
單單是神的旨意就足夠，且是足夠有餘的來避免紛爭。雖然如此，神並非是獨裁者式的管轄他們，乃是如家長般的恩領他們。祂(往往) 是順他們的意願，而不強制他們。然而，單用人的意思是不能避免紛爭的。故此我們讀到這章的結束時，看到一切「都是照耶和華所吩咐摩西的」。他們都是和和平平的順服了摩西，足證他們承認摩西是神真正和忠心的僕人。這樣的順服—凡祂所選立的僕人所吩咐的，百姓都虔敬的接納—是與對神的敬畏不能分割的。”
(Calvin’s Commentaries, Vol. III, 447-449)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
After the census of the 12 tribes of Israel, it is time to count the Levites for a different purpose:
(1) Before the Levites were counted, the priests were first mentioned:
a. Why does the Bible mention about the death of Nadab and Abihu, the two sons of Aaron?
b. Was their death a result of unauthorised “drawing near to God” (Num. 1:51) or use of unauthorised “fire”?
c. What lesson can we learn from their death?
(2) What was the reason given by the Lord for choosing the Levites from among the Israelites to serve (or assist) the priests in the Tabernacle? (Num. 3:11-13)
a. What is meant by “all the firstborn are mine”? (3:13) Shouldn’t all Israel belong to the Lord?
b. In what way then should we understand “The Levites are mine”? (3:12)
(3) In order to better inform ourselves, let’s also make the following observations of the divisions among the Levites:
a. Which clans were to camp on the west behind the tabernacle?
b. What was their total number?
c. Which clans were to camp on the south side of the tabernacle?
d. What was their total number?
e. Which clans were to camp on the north side of the tabernacle?
f. What was their total number?
g. What about the east?
(4) Why did God ask Moses to also take a census of the total number of the first born of all Israelites (i.e. those one month or older)?
(5) The redemption of the excess of the number of first-born Israelite males over that of the Levites has to be symbolic: why did God take the trouble to make sure each first-born of Israel was either taken in place by a Levite or was redeemed by the paying of five shekels (the general price established by the law—see 18:16)?
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在數點十二支派後，輪到數點利未支派了，但這數點的目的卻不一樣：
(1) 在數點利未人之前，先提祭司亞倫的兒子：
a. 為何在此特別提到拿答和亞比戶的死亡？
b. 他們是因擅自就近會幕而死的(1:51) ，還是另有原因？(3:4)
c. 這樣的重記有什麼意思？
(2) 在眾多支派中神揀選利未支派來服事祭司的原委是什麼？(3:11-13)
a. 「一切頭生的……都分別為聖歸我」是什麼意思？(3:13) 難道全以色列不都當屬耶和華嗎？
b. 既是這樣，「利未人要歸我」是什麼意思？(3:12)
(3) 讓我們同樣對利未人的數點作以下的觀察：
a. 有那幾族安營在會幕之後(即西面) ？
b. 總共人數有多少？
c. 有那幾族安營在會幕之南面？
d. 總共人數有多少？
e. 有那幾族安營在會幕之北面 ？
f. 總共人數有多少？
g. 會幕之東面又如何 ？
(4) 為何神要摩西也數點全以色列從一個月以外，頭生的？
(5) 這該是「象徵性的數算」：為何要如此仔細處理，要用五舍客勒來贖那273頭生的差額？
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“I have taken the Levites from among the Israelites in place of the first male offspring of every Israelite woman. The Levites are mine, for all the firstborn are mine.” (Num. 3:12-13)
“God appointed the Levites for this service, because He had decided to adopt them as His own in the place of all the first-born of Egypt. When He slew the first-born of Egypt, He sanctified to Himself all the first-born of Israel, of man and beast, for His own possession (see Exod. 13:1, 2). By virtue of this sanctification, which was founded upon the adoption of the whole nation as His first-born son…the nation was required to dedicate to Him its first-born sons for service at the sanctuary, and sacrifice all the first-born of its cattle to Him. But now the Levites and their cattle were to be adopted in their place, and the first-born sons of Israel to be released in return (vv. 40ff.). By this arrangement, through which the care of the service at the sanctuary was transferred to one tribe, which would and should henceforth devote itself with undivided interest to this vocation, not only was a more orderly performance of this service secured, than could have been effected through the first-born of all the tribes; but so far as the whole nation was concerned, the fulfilment of its obligations in relation to this service was undoubtedly facilitated. Moreover, the Levites had proved themselves to be the most suitable of all the tribes for this post, through their firm and faithful defense of the honor of the Lord at the worship of the golden calf (Exod. 32:26ff.). It is in this spirit, which distinguished the tribe of Levi, that we may undoubtedly discover the reason why they were chosen by God for the service of the sanctuary, and not in the fact that Moses and Aaron belonged to the tribe, and desired to form a hierarchical caste of the members of their own tribe, such as was to be found among other nations: the magi, for example, among the Medes, the Chaldeans among the Persians, and the Brahmins among the Indians…‘They are to be mine. I am the Lord’ (vv.13, 41 & 45)”. (K&D, 602)
「我從以色列人中揀選了利未人，代替以色列人一切頭生的；利未人要歸我。因為凡頭生的是我的；我在埃及地擊殺一切頭生的那日就把以色列中一切頭生的，連人帶牲畜都分別為聖歸我；他們定要屬我。我是耶和華。」 (民3:12-13)
“神揀選利未人作這事奉，因為祂決定以他們來代替埃及地所有頭生歸自己。當祂在埃及地擊殺一切頭生的那日就把以色列中一切頭生的，連人帶牲畜都分別為聖歸自己(出13:1, 2) 。因這「分別為聖」的原故—表示神領養了整個民族為祂的頭生的—整個民族就要把他們一切頭生的奉獻在聖所中事奉祂；頭生的牲畜也都分別為聖獻給神了。現在，利未人和他們的牲畜成為他們的代替，以色列的頭生的得以被贖(3:40ff) 。這樣，聖所的服侍就由一個支派去承擔，成為他們專一的職責。這不但使這事奉，比凡頭生的都參與事奉，更有條理的去操作，也使整個民族履行了他們的責任。
再者，利未人已證明他們是勝過其他支派的，因為他們在眾人拜金牛犢時，堅決保衛神的榮耀(出32:26ff) 。相信神就是看中他們這種精神，揀選他們在聖所事奉，而不是因為與摩西和亞倫同屬一支派的關係，去建立支派的勢力……”(K&D, 602)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Now Moses was to number the Levites and assign them specific duties for the transportation of the Tabernacle:
(1) The Bible does not explain the reason behind the age qualification, but it does stress it seven times (4:3, 23, 30, 35, 39, 43, 47) and later reduces the starting age to 25 in 8:23. What might be the reason(s) for setting this qualification?
(2) For the sake of better informing ourselves, make the following observations concerning the transportation of the Tabernacle:
a. Before the actual transportation, what were the sons of Aaron to do? (vv. 5-14)
b. What were the precise duties of the Kohathites? (vv. 15-20)
c. What was their total number? (v. 36)
d. What were the precise duties of the Gershonites? (vv. 21-28)
e. What was their total number? (v. 40)
f. What were the precise duties of the Merarites? (vv. 29-33)
g. What was their total number? (v. 44)
(3) Why couldn’t the Kohathites do the job for the sons of Aaron? (v. 15)
(4) The Lord said to Moses and Aaron, “See that the Kohathite tribal clans are not destroyed from among the Levites” (v. 18)
a. Why did God single out the Kohathite clans in giving such a warning?
b. What then were Moses and Aaron supposed to do? (v. 20)
(5) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
摩西似乎重新數點利未支派的人數，並作詳細搬運會幕工作的安排：
(1) 聖經沒有解釋這裡所定的年齡規限，但卻七次的提到這一點(4:3, 23, 30, 35, 39, 43, 47) ，及後又把最低的年齡稍降到25歲(8:23) 。你認為這與上一章數點的年齡之分別的原因何在？
(2) 讓我們同樣為會幕的搬運作以下的觀察：
a. 在搬運之先，亞倫的兒子要作什麼工夫？(4:5-14)
b. 哥轄的子孫的職責是什麼？(4:15-20)
c. 他們的總數有多少？
d. 革順的子孫的職責是什麼？(4:21-28)
e. 他們的總數有多少？
f. 米拉利的子孫的職責是什麼？(4:29-33)
g. 他們的總數有多少？
(3) 為何哥轄的子孫不能作亞倫兒子的工作？(4:15)
(4) 神對摩西、亞倫這樣的吩咐：“你們不可將哥轄人的支派從利未人中剪除。”(4:18)
a. 為何特別要提到哥轄人？
b. 摩西與亞倫該如何作？(4:20)
(5) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“So Moses, Aaron and the leaders of Israel counted all the Levites by their clans and families.” (Num. 4:46)
I used to be quite confused by the terms Levites and priests and I often wondered if Levites are necessarily priests and vice versa. Since I suspect this to be the case with most readers, I would like to quote from Timothy Ashley to help clarify this confusion:
“According to the biblical narratives, both priests and Levites were descended from Levi, the third son of Jacob and Leah (Gen. 29:34). Levi had three sons: Gershon…Kohath, and Merari (Gen. 46:11). Aaron and Moses were descendants of Kohath (Exod. 6:16-20; 1 Chr. 6:2-3). Their descent from him is probably corroborated by the fact that, although Kohathites are not descendants of the firstborn, they are given more responsibility and honor than the other Levites. The priests were the only ones who were allowed to offer sacrifices and preside at the sacred rites on the tabernacle (see, e.g. Num. 3:38; 18:1-32). The Levites included all other descendants of Levi, i.e. the non-Aaronite Kohathites, the Gershonites, and the Merarites. The Levites’ duties had to do with guarding the outside of the tabernacle…and the physical work of erecting, dismantling, and carrying it…” (NICOT, Numbers 86-87).
In other words, all priests had to be Levites descended from Aaron. However, it appears that by the time of the Chroniclers, the Levites’ work was extended to the caring of the utensils of the tabernacles (1 Chr. 9:28-32). The reason might be that there is “no comparison between the great number of other types of functionaries (e.g. the singers) in the Chronicles and in Numbers. In short, the book of Numbers is wholly geared to Levitical service in a mobile tent shrine, while Chronicles shows the more cumbersome mechanism of a permanent temple” (NICOT, Numbers, 91).
However, while the work of the Levites might expand a bit over time, their distinction is meant to remain sharp as can be seen in Ezekiel’s plan of the restored temple (chapters 40-44).
「凡被數的利未人，就是摩西、亞倫並以色列眾首領，照著家室、宗族所數點的。」 (民4:46)
我以前對利未人和祭司的分別感到非常的混亂，不曉得利未人是否與祭司相同。相信大部份的讀者都有類似的困惑。容許我引用解經家Timothy Ashley的分析來加以澄清:
“按聖經的記載，祭司和利未人都是利未的後人。這利未是雅各從利亞所生的第三個兒子(創29:34) 。利未就生了三個兒子：革順、哥轄和米拉利(創46:11) 。亞倫和摩西是哥轄的後裔(出6:16-20；代上6:2-3) 。雖然哥轄非是頭生，但聖經清楚的指出，他們(即亞倫和摩西) 承擔了比其他利未人更多、更尊貴的職事。祭司是惟一能獻祭的，是主持會幕中聖禮的(參民3:38; 18:1-32) 。利未人則包括了利未其他所有的後裔，就是非亞倫/哥轄—就是革順和米拉利的後人; 他們的職責是關乎看守會幕的外圍……並負責會幕的豎立、拆卸和搬動……”(NICOT, Numbers 86-87)
換句話說，祭司必須是由亞倫而生的利未人。至於利未人的職責，似乎到了歷代志的時代，就放寬了，甚至包括管理聖殿使用的器皿(代上9:28-32) 。原因相信是因為“民數記時代的職務不能與歷代志時代(包括有歌唱的等) 相比。簡而言之，民數記中利未人的職務是與管理那流動式的帳幕有關的，而歷代志則是要處理較繁複的固定聖殿的操作。” (NICOT, Numbers, 91)
雖然利未人的職務隨時間有所改變，他們與祭司的介別卻仍是非常的清楚，就像以西結書所形容的聖殿所顯示(結第40-44章) 。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
5:1-4—Removing of Uncleanness
(1) While detailed regulations concerning uncleanness have been given in Leviticus, why do you think God would choose such a time to ensure their enforcement? (v. 3)
(2) What spiritual principle is being emphasized here?
5:5-10—Restitution for Wrongs
(3) Why is the sin of wronging one another considered “unfaithful to the Lord”? (v. 5)
(4) What are the steps needed for “full restitution”?
(5) What is the meaning behind each of the steps?
(6) What spiritual principle is being emphasized here and how may we apply to our life within the church?
5:11-31—Testing of an Alleged Unfaithful Wife
(7) Whether we agree with such a method of testing or not, we have to assume that God did honor the results (of whether the womb will miscarry and her abdomen will swell) of the priest’s action, at least during the time of Moses:
a. What might happen in the Ancient Near East setting, if no such provision was being made for Israel? What would the jealous husband likely do?
b. How similar was this method of testing with the use of Urim and Thummim by the priest to seek God’s will? (see Exod. 28:30; 1 Sam. 14:41)
(8) In what way does the unfaithfulness of a wife constitute the combined sin of uncleanness and wrong-doing?
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
5:1-4—除掉不潔
(1) 其實有關詳盡的不潔條例已記載在利未記，為何神在此時又特別作出吩咐？
(2) 這些吩咐背後的屬靈原則是什麼？
5:5-10— 干犯或虧負的賠償
(3) 為何虧負別人的罪被算為「干犯耶和華」？(5:5)
(4) 整個「還原」的過程包括什麼步驟？
(5) 每一個步驟有什麼意思？
(6) 這些吩咐背後的屬靈原則是什麼？我們可以怎樣應用在教會的生活中？
5:11-31—懷疑不忠妻的試驗
(7) 不論我們對這試驗的方法是否同意，但我們相信神確實至少在摩西時代使用這試驗方式：
a. 在這古時近東的時代，如果沒有為以色列人設立這條例會帶來什麼後果？那些起了疑心的丈夫會怎樣做？
b. 這試驗方法與祭司使用「烏陵土明」來尋求神的旨意有多相似？(參出28:39; 撒上14:41)
(8) 一個不忠之妻如何干犯了本章上文的兩種罪？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“He shall have the woman drink the bitter water that brings a curse and this water will enter her and cause bitter suffering.” (Num. 5:24)
As we read how a wife suspected of unfaithfulness was treated, we cannot help but feel for the woman, especially if she is innocent. We are also alarmed by the almost magical nature of the test. Allow me to share the comment by Timothy Ashley with you:
“On the sociological level this passage raises concerns about the so-called trial by ordeal as well as the unjust treatment of this passage prescribes (since no procedure is recorded for the suspicious wife). First, we must recognize that this passage is not a production of modern Western concerns. The cultural life of the Ancient Near East was very different from modern life as regards societal roles, etc., and we must not make the text into something it is not just because what it is grates on our twentieth-century consciences. But, once we have issued this warning, let us also be careful that this text is not made into an anti-woman trial by ordeal on the basis of a surface reading…
In the present case the whole matter, from beginning to end, is God’s hands. There is no human punishment on top of divine acts. The punishment for the adulteress prescribed by the Torah is death (Lev. 20:10). Neither the term adulteress…nor the death penalty is mentioned here. Rather, the divine punishment is limited to the “fallen thigh” and the “swollen belly,” whatever those expressions may mean. This text, in fact, supplements that of Lev. 20:10. It prevents a jealous husband from punishing his wife on the basis of suspicion alone. This complex ritual must be exactly performed (v. 30b) so that the woman might be protected from a husband’s whim in an age in which protections for women were admittedly few and far between. To call this ritual an ordeal, however, is misleading and confusing.
Theologically one must affirm the theocentricity of this passage in order to keep it from slipping into the realm of magic. It would be an erroneous reading of the present text to affirm that these marim waters functioned in a magical way, i.e. by themselves and apart from divine action. The whole of the ritual is God’s revelation (v. 11); it is to God that the woman is brought (vv. 16, 18, 30); it is God who metes out punishment to the guilty (v. 21); and it is God to whom the meal offering is given. The potion is made up of holy water (so called because it has been taken from God’s presence in the tabernacle), plus dust from the tabernacle floor (hence also from the realm of the holy), plus the words of a negative oath (curse) sworn before God. God is the major actor in this ritual drama and none of it takes place without him.
Therefore the danger to the guilty (unclean) woman is real. Contact between that which is holy and that which is unclean brings disaster to the latter. Any “naturalistic” view that sees the potion as harmless water and “more likely to acquit a hundred guilty wives than convict one innocent one,” or that the punishment happens merely by the power of suggestion, or that the ritual is a “transparent charade” to unmask a jealous husband must be rejected. It must be seen as an operation of divine grace that the punishment on the unclean woman is limited in this case.” (NICOT, Numbers, 124)
「又叫婦人喝這致咒詛的苦水；這水要進入他裡面變苦了。」 (民5:24)
當讀到對被懷疑不忠的妻子的處理時，我們不禁會感到不平，特別如果這妻子是無辜的話。這試驗的過程亦叫我們想到中國人飲「神茶」這些迷信的行為。不過，解經家Timothy Ashley就這樣的提醒我們這些現代文明的讀者：
“從社會學的角度，這裡的試驗引起我們聯想到「嚴刑拷問」和感到這處理的不公(這裡沒有提到如果妻子懷疑丈夫不忠又如何) 。首先，我們要知道這段經文不是西方文明的產品。古代近東的文化對(男女) 社會地位的看法是不同的；我們不能以二十世紀的眼光來作公允與否的判斷。既是如此，我們也不要單按這經文的表面來看它為鄙視婦女的「嚴刑拷問」的審訊……
在這事上，由始至終是全放在神的手中。在神的審判外，是沒有人的定罪。律法是判犯姦淫的女子死刑的(利20:10) 。但這裡沒有提到「淫婦」或「死刑」，神的審判亦限於「大腿消瘦」和「肚腹發脹」(不論這是什麼意思) 。這裡其實是補充利未記20:10的條例，是提防生疑的丈夫單憑疑心而處罰妻子。這繁瑣的步驟是要照足條例來做的(5:30下) ，以免在這婦女鮮有保障的社會裡，妻子被丈夫為所欲為。稱這試驗為「嚴刑拷問」是不當的。
從神學的角度來看，我們要肯定這是神的話，才不至流入迷信的層面。如果以這「苦水」為「神茶」就錯了。這水本身是沒有「魔力」的。整個過程是神的啟示(5:21) :這女人被帶到神的面前(5:16, 18, 30) 、是神自己向有罪的施行審判(5:21) 、而所獻的祭是向神獻的。那水是神聖的，因為是從會幕神的面前取來的；塵土是從會幕的地上取的；而咒詛是在神的面前發的。神是這過程的主角，沒有一樣是在祂以外作的。
故此，對那有罪的婦人，那危險是真實的。不潔與聖潔的相遇，是叫前者遭殃。如果我們以為那水是無害的，「會叫一百個有罪的得釋放，而不會使一個有罪的被定罪」；或說這是叫有罪的生罪疚感而已；或說是「一個透視鏡」來顯出多疑的丈夫—這都是錯的。我們該看這為神的恩典，為要為這不潔的婦人制定審判的規限而設的。”
(NICOT, Numbers, 124)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) Can you think of the possible reasons or circumstances under which a person would want to make a Nazirite vow?
(2) Why were the following necessary in order for one to fully dedicate oneself to the Lord as a Nazirite:
a. Abstaining from fermented drink? (vv. 3-4)
b. Not cutting one’s hair? (v. 5 — see end of v. 7 and vv. 11, 19 in particular)
c. Not going near a dead body? (vv. 6-8 — see Lev. 21:11)
(3) Not everyone could be a priest or Levite in Israel, but what about being a Nazirite?
(4) Since being a Nazirite was a voluntary act, why would an accidental defilement of oneself (as in v. 9) require such a tedious process of cleansing including the offering of a “sin” offering? Why is it even considered a “sin” or “guilt”?
(5) What is the spiritual principle behind these requirements?
(6) The procedures for ending the period of Nazirite vow were equally elaborate:
a. must be conducted at the entrance of the Tent of Meeting
b. must present a burnt offering, a sin offering and a fellowship offering
c. plus grain and drink offerings and bread
d. must shave off the hair
e. the priests make a wave offering.
Why would the ending of such a vow of dedication require the above?
(7) What might be the modern-day equivalent of the making of a Nazirite vow?
(8) The priestly blessing (vv. 22-27)
a. How does this blessing reveal the heart of God to His people?
b. Why does God say that this blessing “will put my name on the Israelites”?
c. Is this blessing real or just a formality? Why?
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 你可想到有什麼原因和在什麼情況下人會許拿細耳人的願？
(2) 為何要為拿細耳人定以下的規條：
a. 清酒濃酒都不能喝？(6:3-4)
b. 不可剃頭？(6:5, 7, 11, 19)
c. 不可挨近死屍？(6:6-8; 利21:11)
(3) 我們先前看到，不是人人能當祭司或作利未人的；但作拿細耳人又如何？
(4) 既然作拿細耳人一般是自願的，為何偶一被沾污(如6:9所言) ，卻要經過如此繁瑣的潔淨禮，甚至包括要獻「贖罪祭」？為何這樣是算為「罪」、為「愆」？
(5) 這些吩咐背後的屬靈原則是什麼？
(6) 滿了許願之期，「還俗」之禮儀更是繁瑣：
a. 要在會幕前舉行(6:13)
b. 要獻燔祭、贖罪祭、和平安祭(6:14)
c. 加素祭和奠祭並餅(6:15)
d. 剃頭(6:16)
e. 加上祭司的搖祭。
為何在願滿時要作這一切？
(7) 你認為今日什麼是與許願作拿細耳人相似的呢？
(8) 祭司給百姓的祝福(6:22-27):
a. 這祝福怎樣顯出神對祂子民的心意？
b. 這短短的祝福提到耶和華的名字多少次？有什麼特別意義？
c. 這祝福是「循例的禮儀」還是帶有真正的效用？為什麼？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The Lord bless you and keep you; the Lord make His face shine upon and be gracious to you.” (Num. 6:24-25)
I wonder how many people take the benediction at the end of the service seriously! To many worshippers, this is nothing more than a signal that the service is coming to a close and it is time to go home or do the things you are eagerly waiting to do all week long!
The words of the Lord to Moses make it clear that such benedictions are not merely a ritual to end the service, but that they do carry significance because the benediction will put God’s name on the people and He will bless them (Num. 6:27).
You may wonder how such a blessing will put God’s name on the people:
1. God is everything:
Many scholars point out correctly that the mentioning of God’s name three times is not accidental. With this blessing, the departing congregation will be reminded that God is everything; as James puts it, “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17). It is only God who can truly bestow blessings upon our lives.
2. The Blessings include:
a. The Lord keep you: it reminds the worshippers that God has made it His work to preserve them from the evil of the world;
b. The Lord make His face to shine upon you: the face of God often refers to His very presence. He does not only pledge to protect us, but He desires to walk with us, to be with us in all situations and to have fellowship with us;
c. The Lord turn His face toward you: in this fellowship, He expects us to talk to Him, and to ask of Him, and He is ready to listen. Setting His face toward us also denotes the demonstration of His power as well;
d. And give you peace: it is God’s desire to give us peace — not just peace as in the absence of war or disaster, but holistic peace that involves the well-being of our body, soul and spirit which is the meaning of “shalom”.
In order words, as the people leave the place of worship, God desires that through this benediction by the priest, the people will live in total dependence, continuous communion and God-centeredness, and these blessings will become a reality in their lives.
Therefore, servants of the Lord, pronounce your benediction with preparedness and meaning; congregation, take the benediction to heart and receive it in faith as you commit to bear the name of God wherever you go!
「願耶和華賜福給你，保護你。」 (民6:24)
我不知道有多少人是真的領受崇拜完結時的祝福？對大多數敬拜的人，恐怕「祝福」表示崇拜終於完結了，我們可以回家去了，或「飲茶」去了。
這裡神曉諭摩西吩咐亞倫和他兒子的話，明顯不是一個可有可無，用來結束敬拜的儀式而已，乃是帶著重要的意義，藉此神“要賜福給他們”(民6:27) 。
或許，你會問：這祝福怎樣叫百姓得福呢？
1. 神是我們的一切：不少解經者指出，這裡三次重複神的名，不是偶然的。這樣的重複是提醒禮拜的人，神是他們的一切；就如詩人說：“我的好處不在祢以外”(詩16:2) ；也如雅各說：“各樣美善的恩賜和各樣全備的賞賜都是從上頭來的，從眾光之父那裡降下來的；在他並沒有改變，也沒有轉動的影兒。”( 雅1:17)
2. 這祝福包括：
i. 願耶和華保守你：這是提醒會眾，神以保守我們免受那惡者的傷害為祂的責任；
ii. 願耶和華使祂的臉光照你：神的臉光在聖經中是指祂的同在。祂不但要保護我們，祂更要與我們在所有情況下同在、同行；
iii. 願耶和華向你仰臉：祂不但要與我們同行，在這團契中，祂希望我們與祂交談、向祂求問；祂要仰臉、聆聽我；
iv. 賜你平安：這平安不是單單沒有災害的意思，乃是我們身、心、靈在祂裡面得以完全的意思！
換句話說，神要藉著這祝福，叫禮拜的人在離開聖所之後，仍然享受祂的同在，繼續的在生活中完全的倚靠祂、繼續的與祂交談、以祂為生命的一切；這樣，這些祝福就會成為他們生命的現實了！
所以，作為神僕的，要認真預備你的祝福語；作會眾的要從心中，憑信心、敬虔的接受祝福。神就要賜福給你們。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Although it is a very lengthy chapter, the bulk of it (from vv. 12-83) describes the presentation of gifts by the leader of each of the twelve tribes according to the order of the tribes in the camp (described in chapter 2):
(1) Can you recall what the purpose of the Tabernacle was?
(2) Why did it have to be “anointed and consecrated” before offerings by the people to the Lord could be made?
(3) Now the Tabernacle is ready to function as the place where the people could come into His presence through the bringing of sacrifices. Before the presentation of sacrifices, the tribal leaders (obviously on behalf of their respective tribes) gave gifts before the Lord: six covered carts and 12 oxen (not for sacrifice, but for pulling the carts) and they were assigned by Moses to the Gershonites and the Merarites “as their work required”: what work was being referred to here that required the use of these carts and oxen?
(4) Now, each tribe took their turn to present their offerings, one tribe per day; and their offerings were identical. Let’s consider the offerings of say, Judah (vv. 13-17)
a. Grain offering contained in:
i. one silver plate weighing a hundred and thirty shekels
ii. one silver sprinkling bowl weighing seventy shekels,
- both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering;
b. Incense contained in:
i. one gold dish weighing ten shekels, filled with incense;
c. Burnt offering:
i. one young bull, one ram and one male lamb a year old
d. Sin offering:
i. one male goat for a sin offering;
e. Fellowship Offering:
i. two oxen, five rams, five male goats and five male lambs a year old
Since the altar was anointed and sanctified by Moses already (7:1)
- Why did it need to be dedicated? (7:11)
- What might be the significance of having each tribe bring their respective offerings for this dedication, especially with their own silver plate, bowl and dish (i.e. the censer)?
(5) After this elaborate ceremony, there was no fire from heaven to consume the sacrifices, how did they know that the Lord had accepted their offerings and dedication? (7:89)
(6) What is the main message to you today and how may you apply it to your life?
Note: “this presentation took place at the time…when Moses, after having completed the erection of the tabernacle, anointed and sanctified the dwelling and the altar together with the furniture (Lev. 8:10, 11). Chronologically considered, this ought to have been noticed after Lev. 8:10. But in order to avoid interrupting the connection of the Sinaitic laws, it is introduced for the first time at this point, and placed at the head of the events which immediately preceded the departure of the people from Sinai…” (K&D, 678)
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這章看來甚為冗長，其實絕大的篇幅是重複了十二支派各自獻上的供物(7:12-83) ，內容是絕對相同的；看其一已看了全部份：
(1) 你還記得神吩咐摩西建會幕的目的是什麼嗎？
(2) 為何要先「膏抹」使之「成聖」，才供百姓作獻禮物之用？(7:1)
(3) 現在會幕已準備好讓百姓藉著首領前來獻祭。在獻祭以先，各支派領袖帶來的禮物先要奉獻給祭司用，包括：六輛篷車、十二隻公牛(非作祭牲，乃用拖車) 。摩西就把這些交給革順和米拉利子孫管理。按這些利未人的職份，你曉得他們要怎樣使用這些禮物嗎？
(4) 現在每支派就按次序輪流，每天一個支派的獻上同一的供物。讓我們以猶大支派為例，看看所獻的是什麼(7:13-17) 。
a. 素祭是放在：
i. 一個銀盤、重130舍客勒
ii. 一個銀婉、重70舍客勒
二者都盛滿調油的細麵，作素祭用。
b. 香是放在：一個金盂，重10舍客勒
c. 燔祭牲：一公牛犢、一公綿羊、一隻一歲公羊
d. 贖罪祭牲：一公山羊
e. 平安祭牲：兩公牛、五公綿羊、五公山羊、五隻一歲羊
壇既被摩西用油膏抹成聖(7:1)
˗ 為何還需行奉獻禮？(7:11)
˗ 每支派要各自獻供物來行這奉獻禮，何解？
(5) 這十二天的獻祭，沒有帶來從天而降的火來焚燒祭物，他們怎知神已悅納？(見7:89)
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
註：“這獻供物的時刻是在……摩西設立了會幕、膏抹這帳幕和其中器具之後舉行的(利8:10, 11) 。按先後的次序而言，該是記載在利未記8:10之後。但為了不打斷那裡西乃山律法的記述，才在這裡第一次提及，並放在百姓離開西乃山和及後發生的事情之先……”(K&D, 678)
“When the altar was anointed, the leaders brought their offerings for its dedication and presented them before the altar…On the twelfth day Ahira of Enan, the leader of the people of Naphtali brought his offering.” (Num. 7:10, 78)
Chapter 7 in the book of Numbers has to be the most repetitive in the entire Bible. From v. 12 all the way to v. 83, it details the offerings made by each of the twelve tribes in the dedication of the altar after it was anointed by Moses, and apart from some really trivial, superficial variances, not only were the offerings made by each tribe identical, even the words used to described them are basically verbatim! We naturally wonder why?
Listen to the insight of Timothy Ashley in this respect:
“The answer must surely be that the author wanted the cumulative effect that results from a reading of the account of twelve identical offerings. By repetition the author showed that each tribe had an equal stake in the support of the sacrificial ministry of the tabernacle. No tribe had a monopoly on the responsibility for support and no tribe was unnecessary. That the support came from the tribes themselves rather than from the priests or Levites is also significant. The outcome of a partnership in the support of the ministry is seen in the last verse of the chapter…the fulfillment of God’s promise of Exodus 25:22: fellowship and communion between God and Moses, the people’s representative.”(NICOT, Numbers, 164).
We should take heed to the above words because in our highly individualistic mindset, I have seen leaders in some church ministries consider their own areas as the most important as if the other ministries of the church are unnecessary!
「用膏抹壇的日子，首領都來行奉獻壇的禮，眾首領就在壇前獻供物……第十二日來獻的是拿弗他利子孫的首領、以南兒子亞希拉。」 (民7:10, 78)
民數記第七章相信是聖經中，內容最重複記錄的一章。由第12節到第83節，十二個支派輪流的獻上供物。雖然所獻的是完全相同，聖經卻每支派、每天的一字不漏的重複記載。我們不禁的要問，有此需要嗎？
解經家Timothy Ashley有這樣的見解：
“答案該是因為作者要藉著這十二次的獻上的詳記，收重複之效。藉著這樣的重複，作者要顯出每一支派對這會幕的聖職之支持有同樣的責任。沒有一個支派能壟斷這支持的責任；也沒有一個支派是不重要的。這些的支持不是由祭司或利未人所得，乃是由每一支派所帶來的。這一點是重要的。這樣的團隊式的支持聖工，帶來的結果在這章最後的一節看得出來……就是神在出埃及記25:22的應許得到應驗：他們的代表—摩西—得與神見面。”
(NICOT, Numbers, 164).
在這個人主義高漲的世代，我們實在需要留意這信息；因為我屢次在教會中，看到一些部門單以自己的聖工為最重要，而以為別的事工是可有可無的！