4. Manna issue 63 - The Christ in the Book of Numbers—Part 1: The Nazirite 民數記中的基督—第一回：拿細耳人
A Bible Study Series
based on The Christ in the Book of Numbers by Chen Sheng Quan
查經系列
節錄自 陳勝全 長老的民數記中的基督
Introduction 簡介
The book of Numbers is generally recognized as one of the five books of Moses.
It is named “Numbers” because it records two censuses of the Israelite males.
However, the original Hebrew title means “in the wilderness”.
The first half of the book records laws and statutes,
while the second half recounts the life of the elect in the wilderness.
民數記常被認為是摩西五經之一。
它被命名為“數算人民”，是因為它記錄以色列男性的兩次人口普查。
然而，原始希伯來文的標題意思是“在曠野中”。
此書的前半部分記錄了律法律例，
而後半部分講述了選民曠野中的生活。
Although the people of Israel had seen God’s power
when they crossed the Red Sea and were cared for by God,
they easily believed in the bad report provided by the 10 spies.
As a result of their disbelief and subsequent rebellion against God,
none of those above 20 years could enter Canaan
and all Israel had to wander in the wilderness for 40 years.
Yet, God still cared for them and used different methods to preserve their lives,
so that they could continue to walk according to His salvation plan.
當以色列百姓渡過紅海，得到神的看顧時，
雖然他們見過神的大能，
他們很容易就相信 10 個探子提供的壞消息。
由於他們不信，以及隨後反叛神，
沒有一個 20 歲以上的人可以進入迦南地，
所有的以色列人要在曠野漂流四十年。
然而，神仍然看顧他們，使用不同的方法來保全他們的生命，
以使他們能夠按照神救恩的計劃繼續前行。
While the Israelites’ wandering in the wilderness
may seem to be a cruel torture from God,
their experiences mirror, that is prefigure,
the failures and victories in the spiritual journey of Christians today.
As we study this part of Israel’s history
(Ex 12:37-19:25; Num 16:1-25:18),
we will discover countless prefigurations of forgiveness and salvation
as well as proclamations of Christ’s salvation work.
當以色列人在曠野流浪的時候
看起來好像是來自神殘酷的折磨，
他們的經驗反應，就好像是預表，
指的是今日基督徒屬靈旅程的失敗者和得勝者。
當我們學習這一部分以色列的歷史時
（出 12：37-19：25；民 16：1-25：18），
我們會發現很多有關饒恕和救贖的預兆，
以及基督救贖聖工的宣傳。
In fact, the LORD had already hidden the Messiah, Jesus Christ,
in the Pentateuch (= the five books of the law of Moses).
For this reason Jesus said,
"… if you believed Moses, you would believe Me; for he wrote about Me.
But if you do not believe his writings, how will you believe My words?”
(Jn 5:46-47)
事實上，主已經隱藏了彌賽亞，就是耶穌基督，
在摩西五經中（= 摩西律法的五卷經書）。
因此，耶穌說：
“46你們如果信摩西，也必信我，因為他書上有指著我寫的話。
47你們若不信他的書，怎能信我的話呢？”
（約 5：46-47）
Although the whole Pentateuch contains many prefigurations of Christ,
Numbers is outstanding in this regard.
It contains a complete set of 10 prefigurations of Christ
that can help believers to understand God’s plan and His superior wisdom.
These prefigurations are comparable to pieces of a jigsaw puzzle which,
when put together, reveal the complete true image of Christ.
雖然整個摩西五經，包含了許多基督的預表，
民數記在這方面特別加強。
它包含一整套 10 個基督預表，
這可以幫助信徒，了解神的計劃和祂超越的智慧。
這些預表就好像是拼圖的碎片，
當全部放在一起的時候，顯示了基督完整真實的形象。
In the first part of this Bible study series,
we will look at the first prefiguration of Christ—The Nazirite.
在本期查經系列的第一個部分，
我們要來查看基督的第一個預表—拿細耳人。
PART 1: The Nazirite Consecrated to the LORD 第一回：拿細耳人歸神為聖
In the eyes of the world, the Israelites are a unique race.
Although closely surrounded by neighboring nations,
they are not accepted by other races.
The primary difference between them and their neighbors is their belief.
Up to this day, religious wars in the history of the Middle East
originate from conflicts in religion.
The Israelites believe in serving the one true God and worshipping the LORD
because God had chosen them from amongst the nations
and ordained His laws on Mount Sinai.
God had explicitly made known that serving the LORD God wholeheartedly
was the whole aim of the Law
(cf. Lev 26:1-2).
This is repeatedly expressed in the Sefer Hamitzvot [1].
在世人眼中，以色列人是一個獨特的種族。
儘管被鄰國緊緊包圍，
他們不被其他種族所接受。
他們和鄰居之間的主要區別，在於他們的信仰。
至今為止，中東歷史的宗教戰爭，
源自於宗教衝突。
以色列人信仰事奉獨一真神，並且敬拜耶和華
因為神從列國中揀選了他們，
並且在西奈山頒布祂的律法。
神很明確表明，要全心全意事奉耶和華神，
就是律法的整個目的
（參見，利 26：1-2）。
Sefer Hamitzvot [1] 中反覆的表達這一點。
Therefore, other than their political system and social norms,
religious institutions constitute a key characteristic of this nation.
因此，除了他們的政治制度和社會規範之外，
宗教機構是這個國家的一個重要特色。
The laws instituted on Mount Sinai 3,000 years ago had created a nation
which manifests,
“in every act, every word and deed, every drink and meal …”
the laws and statutes of God.
Religious culture is a major asset of their culture.
3000 年前西奈山制定的律法，早已創造了一個國家，
會展現，
“一舉一動、一言一行、每一飲料、每一食物…”
包含了神的律法和律例。
宗教文化是他們文化的重要資產。
In the beginning, the LORD commanded His servant Moses
to appoint the sons of Aaron and the tribe of Levi to work in the tabernacle,
attending to all matters
pertaining to sacrifices of congregational worship and religious rituals.
Thousands of years later, Israel emerged as a unique people
who had built their nation upon a religious foundation.
However, if service towards this one true God were limited to the priests and Levites,
it would be far from the noble ideal
that God intended to establish –
“a royal priesthood, a holy nation”
(cf. Ex 19:6, Lev 11:43-45, 1 Pet 2:9).
As the office of priests and Levites is passed from one generation to the next,
no other tribe can own this “ministerial right”.
This did not match the original principle of “ministry for all”,
so the order of the “Nazirite” was established.
In other words, regardless of gender or tribe,
anyone in Israel could choose to become a Nazirite,
and thus be temporarily separated from the cares of this world.
He could sanctify himself unto the LORD and serve the LORD wholeheartedly.
This met the objective of “ministry for all”,
and was the most important reason why God instituted the order of the Nazirite.
In this way, the order of the Nazirite was not only for one
to be separated from secularity unto the LORD,
but also to encourage every Israelite to be “consecrated and be presented to the LORD”,
becoming the ideal holy nation.
起初，耶和華吩咐祂的??僕人摩西，
去按立亞倫的子孫和利未支派，去會幕裡工作，
處理一切的事務，
有關於以色列會眾崇拜和宗教儀式的獻祭。
千年之後，以色列獨立為一個特殊的民族，
他們以宗教基礎建立自己的國家。
然而，如果敬拜這位獨一真神僅限於祭司和利未人，
其實還遠離至高的理想，
神打算設立—
“一眾君尊的祭司，一個聖潔的國度”
（參見，出 19：6、利 11：43-45、彼前 2：9）。
隨著祭司利未人的職分一代代的傳下去，
沒有其他的種族可以具有這種“服事的權利”。
這並不符合最初“為所有人服事”的原則，
於是“拿細耳人”的制度就此建立。
換句話說，無論性別或支派，
任何以色列人都可以選擇成為拿細耳人，
從而暫時脫離這個世界的顧慮。
他可將自己分別為聖歸於耶和華，並且全心全意事奉耶和華。
這吻合了“為所有人服事”的目的，
這也是神設立拿細耳人制度，最重要的原因。
這樣一來，拿細耳人的制度不只讓一個人，
脫離世俗歸於耶和華，
也鼓勵每一個以色列人“分別為聖，獻給耶和華”，
成為理想聖潔的國度。
Since the LORD’s ideal incorruptible nation was “a ministering nation”,
a people amongst the nations who belong to the LORD,
a kingdom of priests and a holy nation
(cf. Ex 19:5-6),
the order of the Nazirite was perfect as it was both feasible and meaningful.
由於耶和華理想的永不朽壞的國度是“一種事奉的國家”，
列國中屬於耶和華的民族，
是祭司的王國和聖潔的國度
（參見，出 19：5-6），
拿細耳人的制度是完美的，因為它即是可行又很有意義。
Nazirites served God temporarily on a full-time basis.
During the time of their consecration,
they were not allowed to eat or drink anything produced from the grapevine,
cut their hair or go near a dead body,
even if one of their family members died
(Numbers 6:1-21).
拿細耳人是知期全職事奉神。
在他們的分別為聖的時候，
他們不被允許吃喝任何葡萄的產物，
剪掉自已頭髮，或是靠近屍體，
即使是他們有一名家人去世
（民 6：1-21）。
Famous Nazirites include the prophet Samuel in the ancient times,
Samson during the time of Judges and John the Baptist in the New Testament.
They had all been consecrated to God since birth.
During the apostolic era,
the Apostle Paul appeared to have taken a vow
to consecrate himself to serve for a short period
(cf. Acts 18:18, 21:23-24).
However, our Lord Jesus Christ is the actual and everlasting Nazirite;
He is the true Nazirite; the LORD’s hidden truth.
This hidden way shows the unfathomable wisdom and plan of God.
Thus the Nazirite is the first manifestation of Christ in the Book of Numbers.
著名的拿細耳人，包括古代的撒母耳先知，
士師時代的參孫和新約時代的施洗約翰。
他們自出生起，就分別為聖歸於神。
在使徒的時代，
使徒保羅似手已經發誓，
要自己分別為聖事奉一陣子，
（參見，徒 18：18，21：23-24）。
然而，我們的主耶穌基督是真正、永遠的拿細耳人；
他是真拿細耳人； 耶和華隱藏的真理。
這條隱藏的道路，表明了神深不可測的智慧和計劃。
因此，拿細耳人是民數記中基督的第一次展現。
The Prefiguration of Christ 基督的預表
Taking the Nazirite vow to consecrate oneself to the LORD
is an act for the elect to serve God wholeheartedly.
We can thus understand how a Nazirite typifies Jesus Christ who, for our sake,
was willing to be born into this world,
preach the gospel of the heavenly kingdom and save humanity.
Though He was in the world, He was, in nature, above this secular world.
立下拿細耳人的誓言，將自己獻給耶和華,
這是選民全心事奉神的行為。
因此，我們可以明白，拿細耳人如何預表耶穌基督，祂為了我們的原故，
願意降生在這個世界上，
傳播天國的福音，拯救人類。
雖然祂在世上，但祂本質上原本是超越跳脫這個世俗世界的。
The laws of the Nazirite
– consecration, wholehearted service and separation from secularity
- were manifested through Christ.
Through His birth, growth, preaching, teaching, His miracles
and finally His fragrant sacrifice on the cross,
the veil between man and God was torn in two,
fulfilling the work of salvation
(cf. Matt 27:51).
He entered this sinful world with the spirit of “[being] about My Father’s business”,
never pursuing the worldly pleasures of life
and determined to be rid of the power of sin.
He is the only perfect Nazirite, the model of an end-time Christian consecrated
and separated to the LORD.
拿細耳人的律法，
—奉獻分別為聖、全心服事、脫離世俗，
—經由基督展現出來。
經過祂的誕生、成長、傳道、教導、祂的神蹟，
及最後祂在十字架上馨香的獻祭，
神與人之間的幔子撕裂為兩半，
完成了救恩的工作
（參閱，太 27：51）。
祂帶著「關心天父工作」的心態，進入這個罪惡的世界，
從未追求世俗生活的享樂，
並決心擺脫罪惡的控制力。
祂是唯一完美的拿細耳人，是末世基督徒分別為聖的典範，
且隔離分別出來歸於耶和華。
Consecrated to the LORD 歸神為聖
As mentioned before, Nazirites voluntarily consecrated themselves to the LORD
- bringing their body to subjection,
controlling their desires and serving the LORD wholeheartedly.
Being consecrated to the LORD,
they were to strictly abide by the following ordinances during the period of consecration:
如前所述，拿細耳人自願自己分別為聖獻給耶和華，
—讓他們的身體臣服，
節制自己的私慾，專心事奉耶和華。
分別為聖歸於耶和華，
分別保持聖潔的期間，他們必須嚴格遵守下列條例：
1. Abstaining from Wine 禁酒
Abstinence from wine and similar drinks signifies
that those who are consecrated to the LORD should not enjoy secular pleasures.
戒酒與類似的飲料代表，
叫那些獻給耶和華的人不該享受世俗的宴樂。
The Israelites viewed wine,
fermented drinks, vinegar, grape juice, fresh grapes, raisins
and other fruit products as delicacies and tonics.
These delicacies were an integral part of their daily life,
with each having its specific use.
Grape seeds, for example,
were made into tonic water that not only enhanced appetite
but also aided the digestion of meat.
The fruits of the grapevine and liquors made from grapes
were essential for the various annual festivals
(cf. Deut 12:17-18, Ps 104:15).
Having these listed as forbidden objects for Nazirites,
would be deliberate deprivation of the pleasures of life
and the right to celebrate for those who had taken the vow.
During the period of their vow,
Nazirites were to lead a monotonous and simple life devoid of pleasure.
以色列人看酒，
發酵的飲料、醋、葡萄汁、新鮮葡萄、葡萄乾
和其他水果製品，作為美味佳餚和補品。
這些美食已經成為他們日常生活中不可或缺的一部分，
每種食品都有其特定的用途。
以葡萄籽為例，
製成滋補水，不僅增進食慾，
也有助於肉類的消化。
葡萄的果實和葡萄釀製的酒，
對於每年各種節日都是必不可少的
（參考，申 12：17-18，詩 104：15）。
將這些食物列為拿細耳人的禁物，
就是故意剝奪生活的樂趣，
以及剝奪宣誓者慶祝的權利。
在他們守誓期間，
拿細耳人過著單調、簡樸的生活，缺乏娛樂。
Jesus Christ, the true and enduring Nazirite,
lived His entire life separated from the pleasures and joys of this world.
From the day He was born, up to the day He was crucified and breathed His last,
He led a simple life.
He was so poor that He was without shelter,
yet He did not succumb to temptation.
He told His followers,
“Foxes have holes and birds of the air have nests,
but the Son of Man has nowhere to lay His head”
(Lk 9:58).
The Scripture also says,
“For we do not have a High Priest who cannot sympathize with our weaknesses,
but was in all points tempted as we are, yet without sin”
(Heb 4:15).
When tempted three times,
He fought the good fight and was victorious
(cf. Matt 4:1-11).
He was diligent and frugal, with neither form nor comeliness;
He forsook His honor and glory,
dwelled amongst the poor and was despised.
He did all these without any murmuring for humanity’s sake.
耶穌基督，真實永恆的拿細耳人，
他的一生都與這個世界的歡樂和喜稅分隔。
從他出生的那天起，直到他被釘在十字架上，嚥下了最後一口氣的那一天，
祂過著簡單的生活。
祂很貧窮，無家可歸，
但祂並沒有屈服於引誘。
祂告訴門徒，
「58狐狸有洞，天空的飛鳥有窩，
只是人子沒有枕頭的地方。”
（路 9：58）。
聖經也說，
「15因我們的大祭司並非不能體恤我們的軟弱。
他也曾凡事受過試探，與我們一樣，只是他沒有犯罪。”
（來 4：15）。
當三次受試探的時候，
祂打了好仗，並且得到勝利
（參閱，太 4：1-11）。
祂勤勞節儉，即不體面，也不俊美。
祂拋棄了自已的尊貴和榮耀，
住在窮人中間，受人輕視。
祂所做的這一切，都是為了人類，沒有任何怨言。
In contrast, from time immemorial,
the people of the world have been pursuing wealth.
They use unscrupulous means with little care for morality,
prepared even to turn friends and relatives into enemies.
If as Christians, our focus in life is on wealth and power too,
we are just like the people of the world.
It is true that Christians will inevitably be defiled by the world.
However, by abstaining from the pleasures of the world
and leading a simple God-fearing life,
we can maintain the status of a Nazirite and secure our spiritual lives.
Therefore, the secret to a growing faith is to be pure in heart and free from desires.
As such, Peter exhorted the believers of his time:
相比之下，自古以來，
世上的人一直在追求財富。
他們不擇手段，無視道德，
甚至準備與朋友和親人為敵。
如果身為基督徒，我們生活的焦點也是財富和權力，
我們就像世界的人一樣。
誠然，基督徒不可避免會受世界所玷污。
然而，經由隔絕世間的享樂，
過著簡單敬畏神的生活，
我們就可以維持拿細耳人的狀態，並且保守自已的靈命。
因此，加強信心的秘訣，就是內心純潔，遠離慾望。
因此，彼得勸告他那個時代的信徒：
“Therefore, since Christ suffered for us in the flesh,
arm yourselves also with the same mind,
for he who has suffered in the flesh has ceased from sin,
that he no longer should live the rest of his time in the flesh for the lusts of men,
but for the will of God.”
(1 Pet 4:1-2)
“1基督既在肉身受苦，
你們也當將這樣的心志作為兵器，
因為在肉身受過苦的，就已經與罪斷絕了。
2你們存這樣的心，從今以後就可以不從人的情慾，
只從神的旨意在世度餘下的光陰。”
（彼前 4：1-2）
In these last days, we must be alert and reflective.
Only then will Christ’s suffering of poverty and sacrifice
have significance for us.
What is the use of a Christian who is a spiritual Nazirite
but is unable to control his secular desires to the point of being corrupted by them?
在這末後的日子裡，我們必須保持警醒和反省。
只有這樣，基督遭受的貧窮和犧牲，
才對我們有重大意義。
若一個屬靈拿細耳人的基督徒，
卻無法控制自己世俗的慾望，受到世俗慾望的敗壞，那有什麼用呢？
2. Letting the Hair of His Head Grow 留長頭髮
The most distinctive sign of the Nazirites’ separation unto the LORD is their hair.
The Law specifically stated,
拿細耳人分別為聖歸於耶和華最明顯的標記，就是他們的頭髮。
律法有明確的規定，
“All the days of the vow of his separation no razor shall come upon his head;
until the days are fulfilled for which he separated himself to the LORD,
he shall be holy.
Then he shall let the locks of the hair of his head grow.”
(Num 6:5)
“5在他一切許願離俗的日子，不可用剃頭刀剃頭，
要由髮綹長長了。
他要聖潔，
直到離俗歸耶和華的日子滿了。”
（民 6:5）
Since ancient times, adornment and colors in religious rites
have frequently been used to differentiate denominations or sects;
this may also include designated insignia to display reverence.
In this respect, Nazirites were no exception,
as can be seen from the ordinance concerning their hair adornment.
自古以來，宗教儀式的裝飾和色彩，
常被用來區分教派或宗派；
這也可能包括指定的徽章以示尊敬。
在這方面，拿細耳人也不例外，
從有關頭髮裝飾的條例中可以看到。
Trimming and grooming one’s hair is one of life’s enjoyments
as it enhances external beauty, tidiness and comfort.
An unkempt person not only looks strange but can also be downright ugly.
So the LORD’s demand for a vow from the Nazirites to
let their hair grow seems to be counter-intuitive.
In fact, this demand was not only to show
that the Nazirites are different from others,
but also to reflect the fact
that they did not dress to please others through their external appearance.
In this way, Nazirites could be easily identified as consecrated to the LORD.
修剪和梳理頭髮是生活的樂趣之一，
因為這會加強外在的美感、整潔和舒適度。
一個頭髮凌亂的人不僅看起來很奇怪，而且可能很醜陋。
因此，耶和華要拿細耳人發誓，
讓他們的頭髮生長，似乎是違反了直覺。
其實這個要求不只是為了表示，
拿細耳人與其他人不同，
也是為了反應有個事實，
他們的穿著，並不是為了透過外表取悅別人。
同理，拿細耳人就可以很容易被認出來，是獻身於耶和華的人。
Christ came into the world without beauty
and He did not judge others by their outward appearance.
As a result, the people did not honor Him and even despised Him.
Isaiah, the great prophet, spoke about the appearance of the Messiah as early as 600 BC,
prophesying:
基督來到世上，並沒有美麗的外表，
祂並不以人的外表來評斷別人。
結果，人們不尊敬祂，甚至鄙視祂。
偉大的先知以賽亞，早在公元前600年前，就談到了彌賽亞的外表，
預言：
“For He shall grow up before Him as a tender plant,
And as a root out of dry ground.
He has no form or comeliness;
And when we see Him,
There is no beauty that we should desire Him.
He is despised and rejected by men,
A Man of sorrows and acquainted with grief.
And we hid, as it were, our faces from Him;
He was despised, and we did not esteem Him.”
(Is 53:2-3)
“2他在耶和華面前生長如嫩芽，
像根出於乾地。
他無佳形美容；
我們看見他的時候，
也無美貌使我們羨慕他。
3他被藐視，被人厭棄；
多受痛苦，常經憂患。
他被藐視，好像被人掩面不看的一樣；
我們也不尊重他。”
（賽 53:2-3）
For our sakes, Jesus willingly became poor and weak,
bearing humiliation from the people of the world.
為了我們的原故，耶穌甘願變得貧窮和軟弱，
承受世人的屈辱。
As we pursue for spiritual growth today,
should we not come before God with reverence and sincerity
and pray for things, which are pleasing to Him?
As Christians we should not yearn for secularity,
ostentation and external appearances.
We must not conform to the trend of this world and seek after vain glory.
Doing so is tantamount to building a house upon the sand,
immolating oneself and corrupting one’s spirituality
(cf. Rom 12:1-2, Phil 2:3).
當我們今日追求靈性成長時，
我們難道不該帶著敬畏和虔誠的心，來到神面前，
並為祈求那些為祂所喜悅的事情嗎？
身為基督徒，我們不應該渴望世俗之物，
炫耀和外表。
我們不該隨從世上的潮流，追求虛榮。
這樣做無異於在沙地蓋房子，
玩火自焚、敗壞自已的靈命
（參考，羅 12：1-2，腓 2：3）。
In the past 2000 years,
secular church leaders have abandoned the poverty, humility and sincerity of Christ.
Instead, they have blindly pursued external decoration and accumulation of power.
Consequently, the truth was lost and the church was plunged into extreme misery
in the ensuing chaos.
Today, the spirit of Christ is completely absent
and the way of truth and reverence has also become an unrealistic aspiration
in many secular churches.
Therefore, the Nazirites’ long hair serves as a reminder for today’s believers
not to conform to the world but to follow Jesus’ example of humility and sincerity.
過去的 2000 年裡，
世俗的教會領導者已經拋棄了基督的貧窮、謙卑和虔誠。
相反的，他們盲目的追求外在的裝飾和權力的累積。
結果，真理遺失了，教會陷入了極度痛苦之中。
在其隨後的混亂之中。
今日，基督的聖靈完全消失，
而真理與敬畏之道也成為了一種不切實際的期待，
在許多世俗的教會中。
因此，拿細耳人的長髮，作為今日的信徒的一種提醒，
不要效法世界，而是效法耶穌謙卑虔誠的榜樣。
3. Not Touching a Dead Body 不碰觸屍體
Nazirites had to resolve to lead a life of holiness,
free from the concerns of this world.
They needed to purify themselves to avoid defilement,
and could not go near a dead body, not even that of their own family members
(cf. Num 6:6-8).
拿細耳人要下定決心過著聖潔的生活，
擺脫這個世上的憂慮。
他們要潔淨自己，避免玷污，
不能靠近死屍，甚至那是自己家人
（參閱，民 6：6-8）。
Parents and siblings are part of the immediate family
and it is reasonable for us to be in sorrow when they pass away.
Therefore it was not considered defilement by Israelite laws to conduct funerals.
父母和手足是直系親屬的一部份，
當他們去世時，我們感到傷心是合情合理的。
因此，以色列律法並不認為舉行葬禮是玷污的行為。
However, God’s expectations towards the Nazirites seem to be almost unreasonable,
as they surpassed those towards the priest and even high priest.
From the human perspective, such regulations appear to be quite heartless,
perhaps even inhumane.
They are also difficult to accept.
However, God’s laws need to be viewed from a spiritual perspective.
To be consecrated to the LORD, which is what Nazirite means
- denoted voluntary and special separation.
Since the Nazirites had vowed to serve the LORD wholeheartedly,
they were not to be troubled by matters of the world.
As they had been consecrated to the LORD,
even when family members such as parents or siblings passed away,
they could not go near the corpse,
lest they be defiled.
Moreover, the Nazirites vowed to be separated,
offering themselves to the Master.
It was voluntary and done willingly
so they needed to abide by this strict prohibition.
They could not break the covenant.
If they were to be defiled by the dead,
all their earlier efforts would have been wasted and they would have to restart.
Starting again meant that they would have to shave their head
to consecrate themselves, sacrifice sin and burnt offerings
and dedicate themselves to the LORD anew for the period of their separation;
the previous days would not count
(cf. Num 6:9-12).
Although this was a strict requirement,
it holds great significance for Christians today
– it shows the spirit of remaining undefiled by worldly matters.
然而，神對拿細耳人的期望，似乎近似不合理，
因為他們超越了那些給祭司，甚至是大祭司的條例。
從人的角度來看，這樣的規定顯得相當無情，
也許甚至很不人道。
他們也很難去接受。
然而，神的律法需要從屬靈的角度來看。
分別為聖獻給耶和華，這才是拿細耳人的意思，
—表示是自願和特殊的隔離。
拿細耳人既然起誓要專心事奉耶和華，
他們就不應該受世俗的事情所困擾。
因為他們已分別為聖歸給耶和華，
即使父母或手足等家人過世，
他們不能靠近屍體，
以免他們受到玷污。
而且，拿細耳人起誓要隔離，
將自己獻給主人。
那是自願的，並且是心甘情願去進行的
所以他們必須遵守這個嚴格的禁令。
他們不能違背盟約。
如果他們被死者玷污，
他們之前的所有努力都會白費，就必須重新開始。
重新開始代表他們必須剃光頭髮，
潔淨自己，獻上贖罪祭和燔祭，
將自己重新獻給耶和華，再重算隔離的時間，；
之前的天數不能計算，
（參閱，民 6：9-12）。
雖然這是一個嚴格的要求，
對今天的基督徒來說，具有很重要的意義，
—體現了不被世俗事物玷污的精神。
In his life of service, a believer must reject the interference from worldly concerns
even to the point of, when necessary, avoiding burdens of family relations and emotions.
This enables him to serve God wholeheartedly,
pursue absolute holiness in his life of faith
and avoid making unintentional mistakes.
Jesus was a life-long Nazirite who served God by leading a life of holiness.
He is the perfect Nazirite in this world.
As He taught His disciples:
在事奉的一生中，信徒必須隔絕世俗事務的干擾，
甚至在必要時，要避免家庭關係和情感負擔的程度。
這使他能全心全意事奉神，
在他的信仰生活中，追求絕對的聖潔，
並避免犯下無意的錯誤。
耶穌一生都是拿細耳人，過著聖潔的生活事奉神。
他是這個世界完美的拿細耳人。
正如祂教導門徒：
"Assuredly, I say to you, there is no one
who has left house or brothers or sisters
or father or mother or wife or children or lands, for My sake and the gospel's,
who shall not receive a hundredfold now in this time
– houses and brothers and sisters and mothers and children and lands, with persecutions
– and in the age to come, eternal life.”
(Mk 10:29-30)
“29我實在告訴你們，人為我和福音撇下房屋，
或是弟兄、姐妹、父母、兒女、田地，
30沒有不在今世得百倍的，
—就是房屋、弟兄、姐妹、母親、兒女、田地，並且要受逼迫，
—在來世必得永生。。”
（可 10：29-30）
It is only logical that people are unwilling to give up
parents, children, brothers, sisters, houses, fields, etc.,
as kinship, human relationships and physical objects are what we hold dear.
However, as spiritual Nazirites,
we must never allow our service to be defiled or interfered with.
Instead, we should strive to be perfect as our high priest is perfect
(cf. Matt 5:48).
Do not be satisfied with just having faith;
serve wholeheartedly and proactively
- seek to manifest the Nazirite spirit.
If we allow ourselves to be defiled,
all our earlier efforts will be wasted.
The prophet warns,
“…but he trusts in his own righteousness and commits iniquity,
none of his righteous works shall be remembered”
(cf. Ezek 33:13).
人們不願意放棄是合乎邏輯的，
放棄父母、子女、兄弟、姊妹、房屋、田地等等，
正如親屬關係、人際關係和肉體的對像是我們很珍惜的。
然而，身為屬靈的拿細耳人，
我們絕不要讓我們的事奉，受到玷污或干擾。
相反的，我們應該努力變得完美，就像我們的大祭司是完美的一樣
（參閱，太 5：48）。
不要只滿足於已經有了信仰；
要全心全意、積極主動的 服事
—找機會表現拿細耳人的精神。
如果我們讓自己受到玷污，
我們之前的所有努力都將付諸流水。
先知警告說，
“13他若倚靠他的義而作罪孽，
他所行的義都不被記念。”
（參考，結 33：13）。
Therefore, a lesson for all Christians through the ages is to serve God wholeheartedly,
lead a holy life and avoid any blunders in our life of faith.
因此，歷代以來的基督徒有一種功課，就是要全心事奉神，
過著聖潔的生活，避免信仰生活中出現任何疏忽。
Ordinances Concerning the Completion of Consecration 關於完全獻身的條例
Apart from the ordinances concerning the separation unto the LORD
when one took the Nazirite vow,
there were also ordinances on the completion of consecration.
除了分別為聖歸予耶和華的條例之外
當有人立下拿細耳人的誓言時，
還會有關於完成分別為聖獻身的條例。
The original spirit of the Nazirite ordinance
was to emphasize the manifestation of a “kingdom of priests” and a “ministering nation”;
the focus was not on the length of separation or whether it was for life.
When the period of consecration was over,
Nazirites had to resume their normal secular life,
doing their best when interacting with others,
honoring parents and being loyal to their family.
They were not supposed to live in long-term seclusion.
拿細耳人條例的原始精神，
是為了強調一個「祭司國度」和「服事國家」的展現；
焦點不在於分別為聖的時間長短，也不在於是否要終生隔離。
當這段獻身時期結束之後，
拿細耳人必須恢復其正常的世俗生活，
當他們與人互動時，都用盡力，
孝敬父母，忠於家庭。
他們都不應該進行長期的隱居。
When the days of separation were fulfilled,
Nazirites would first make three sacrifices,
shave their head and burn the hair that was shaved off,
after which they could eat and drink, and resume normal life
(cf. Num 6:13-20).
當隔離的日子滿足了，
拿細耳人要先進行三項獻祭，
剃光頭髮並燒掉剃下來的頭髮，
之後他們就可以吃喝，恢復正常的生活
（參閱，民 6：13-20）。
Having said this, what do these ordinances teach us?
話雖如此，這些條例給我們什麼教訓呢？
1. Offering Up Three Sacrifices 進行三項獻祭
The ritual of resuming secular life
began by making the sin offering, followed by the burnt offering,
and ended with a peace offering
(cf. Num 6:14-18).
回歸世俗生活的儀式，
一開始先獻贖罪祭，然後獻燔祭，
並以平安祭來結束
（參閱，民 6:14-18）。
Although Nazirites chose to be separated unto God
and to serve Him whole-heartedly,
their consecration was based on the LORD’s forgiveness,
acceptance and His blessing of peace.
Thus, the ability to be consecrated to God is not by our own effort.
How can our service be effective
without God’s forgiveness, acceptance and blessing of peace?
Therefore the sin, burnt and peace offerings manifested the Nazirites’ humility
as well as their reverence and gratitude to the LORD.
雖然拿細耳人選擇分別為聖歸向神，
要全心全意事奉祂，
他們獻身是基於耶和華的寬恕，
悅納和祂平安的祝福。
所以，我們能夠獻身給神，不是靠自己的努力。
我們的事奉怎麼才能有效，
若沒有神的寬恕、接納和平安的祝福呢？
因此，贖罪祭、燔祭和平安祭代表了拿細耳人的謙卑，
以及他們敬畏和感激耶和華。
These three established offerings were made in order to remind latter generations
that they are not separated unto God
due to their good deeds and cultivation.
The elect are able to serve
because the precious blood of Jesus Christ grants us
“remission of sin”, “complete acceptance” and the “blessing of peace”.
Without the salvation of Christ, no one can be saved,
regardless of how good he is,
how excellent his moral standards,
how pure his speech and actions or how great his sacrifice.
Humanity is defiled and controlled by sin for which the final payment is death.
Only through Christ the eternal sin offering can we be consecrated
and once again be worthy of the grace to serve and be accepted by God.
Therefore, there is nothing to boast about when we serve our Lord Jesus.
此三項獻祭，是為了提醒後人，
使他們並不是分別為聖歸於神，
是因為他們的善行和訓練。
百姓能夠服事，
是因為耶穌基督的寶血，賜給我們，
「赦免罪孽」、「完全接納」和「平安的祝福」。
若沒有基督的救恩，沒有人能夠得救，
不管他有多的道德高尚，
他的道德水準多麼崇高，
祂的言行是多麼純潔，或是祂的犧牲有多麼的偉大。
眾人為罪玷污和受到控制，而最終的代價就是死亡。
唯有經由基督這永遠的贖罪祭，我們才能完成分別為聖，
並再次配得服事神，且為神接納的恩典。
因此，當我們服事主耶穌的時候，的確是沒有什麼可誇口的。
2. Shaving His Head at the Entrance of the Tent of Meeting 會幕門口剃髮
Following the completion of his consecration,
the Nazirite had to shave his consecrated head at the door of the tent of meeting,
and put his hair on the fire of the peace offering,
following which he could drink wine
(Num 6:18-20).
完成分別為聖的儀式之後，
拿細耳人必須到會幕門口剃去他獻身的頭，
把自已的頭髮放入平安祭的火上，
然後他就可以喝酒了
（民 6：18-20）。
Since the Nazirite’s hair was a sign of being separated unto the LORD,
he may have naturally wanted to keep the locks of hair
to remember the days of his consecration to the LORD;
he may have even boasted of its glory.
However, the LORD prohibits self-glorification and pride.
Therefore, on the day of fulfillment,
the Nazirite had to come to the door of the tabernacle of meeting
and place his shorn hair on the fire of the peace offering.
This is equivalent to coming before God and man
to completely and unreservedly cleanse off any sign
that signifies separation unto the LORD.
Firstly, this action prevented the Nazirite
from boasting about his beautiful work of consecration to God.
He had to be grateful for the opportunity to serve God.
He could not boast.
Secondly, this prevented the consecrated hair from being defiled by the world
and completely preserved the sign of consecration.
因為拿細耳人的頭髮，是分別為聖歸於耶和華的記號，
他可能很自然的想要保留這團髮結，
來記念祂獻身給耶和華的日子；
他甚至可能誇耀它的榮耀。
然而，耶和華禁止自誇和驕傲。
因此，在完成之日，
拿細耳人必須來到會幕門口，
把他剪下來的頭髮放入平安祭的火上。
這等於來到神和人的面前，
徹底、毫無保留清除任何標記，
代表過去曾經分別為聖歸於耶和華。
首先，這項行動可以防止拿細耳人，
因誇耀自已獻給上神美麗的工作。
他必須要感謝有機會來服事神。
他不可以自誇。
其次，這可以防止分別為聖的頭髮，受世俗所玷污。
並且完整保留了分別為聖的標誌。
Actually, it is very likely that
the elect would have displayed pride and weakness in their service.
They may have perceived their service
as a form of self-satisfying sacrifice,
proud that they had left their name in history,
hoping to be honored and praised.
This is a human weakness.
We need to remember that we are merely useless servants.
It is by God’s mercy and acceptance that we are able to serve before Him;
it is by grace, and not sacrifice, that we are able to serve.
As God’s workers, we should take heed
not to be self-righteous, boastful or constantly recalling past glories
(cf. 1 Sam 15:12)
– all honor and glory belong to God.
事實上，很有可能，
選民於他們的服事中，會表現出驕傲和軟弱。
他們可能已經認為自已的服事，
是一種自我滿足的獻祭，
自豪可以在歷史上留名，
希望得到榮耀和稱讚。
這是人性的弱點。
我們要記住，自已只是無用的僕人。
靠著神的憐憫和接納，我們才能在神面前事奉；
是出於恩典，而不是犧牲獻祭，我們才能夠事奉。
身為神的工人，我們應該注意，
不可自以為是，不自誇，不緬懷過去的榮耀，
（參考，撒上 15：12）
—一切尊貴和榮耀都屬於神。
Therefore, when the period of consecration was over,
the Nazirite had to put the hair from his consecrated head on the fire.
In this way he allowed everything to revert to normal,
refrained from giving glory to himself
and attributed all labor of sacrifice to God who sees in secret
(cf. Matt 6:4-6).
因此，當獻身的時期結束之後，
拿細耳人要將自已分別為聖的頭髮放在火上。
就這樣，他才可以讓一切恢復正常，
並且防止自己誇耀自己，
並將一切獻身的努力都歸給暗中察看的神
（參閱，太 6：4-6）。
3. Offering All 奉獻一切
The law of separation mentions the phrase
“whatever else his hand is able to provide”.
What does this mean?
分別為聖的律法還提到了這句話，
「他的手還能提供什麼」。
這是什麼意思？
“This is the law of the Nazirite
who vows to the LORD the offering for his separation,
and besides that, whatever else his hand is able to provide;
according to the vow which he takes,
so he must do according to the law of his separation.”
(Num 6:21)
“21許願的拿細耳人為離俗所獻的供物，
和他以外所能得的獻給耶和華，就有這條例。
他怎樣許願就當照離俗的條例行。”
（民 6：21）
When the period of consecration was completed,
the Nazirite was free to make whatever sacrifice he could afford
in addition to the three required sacrifices.
This additional sacrifice could also be a specific sacrifice made for another vow;
he had to do according to the vow made and could not break the vow.
當獻身時期結束的時候，
拿細耳人可以自由做出任何自已能承擔的獻祭，
除了三項必要的獻祭之外。
這種額外的獻祭，也可能是另一個誓言而做出的特定獻祭；
他必須照著所發的誓言去做，不可以違背誓言。
The service of a Nazirite portrays a Christian’s life of service.
A person who belongs to God no longer belongs to himself but is of Christ;
he has been redeemed and offered to God.
As Paul encourages the church in Rome,
“I beseech you therefore, brethren, by the mercies of God,
that you present your bodies a living sacrifice, holy, acceptable to God,
which is your reasonable service”
(Rom 12:1).
拿細耳人的事奉，描繪了基督徒服事的生活。
一個屬神的人，不再屬於他自己，而是屬基督的人。
他已受救贖，並且獻給神。
正如保羅鼓勵羅馬教會一樣，
“1所以弟兄們，我以神的慈悲勸你們，
將身體獻上，當作活祭，是聖潔的，是神所喜悅的；
你們如此事奉乃是理所當然的。”
（羅 12：1）。
Today, we, who have been baptized into Christ, belong to Jesus Christ.
We are called to be (original text: offered up) apostles
and, in turn, spiritual Nazirites;
there is nothing that belongs to us.
We belong to God entirely and should thus offer a complete sacrifice,
instead of restricting ourselves to certain types of offerings.
今日，我們受洗歸入基督，屬於耶穌基督。
我們因著呼召成為（原文：獻上）使徒，
接著，成為屬靈的拿細耳人；
沒有什麼東西是屬於我們的。
我們完全屬於神，因此應該獻上完全的祭，
而不是限制自己成為某些類型的獻祭。
God has allowed us to posses our own riches
and He has blessed us with abundant grace,
so that we do not lack anything in our lives.
Thus, in the pursuit of holiness and service,
we should follow the Scriptures’ instruction to
“… serve the LORD your God with all your heart and with all your soul”
and, to
“… love the LORD your God”
(cf. Deut 10:12-13, Matt 22:37-40).
This is the true meaning behind
“whatever else his hand is able to provide”
– we must not limit ourselves to only certain types of service.
神已經讓我們擁有自己的財富，
祂給予豐盛的恩典祝福我們，
讓我們的生活不再缺乏任何東西。
因此，在追求聖潔和事奉的過程中，
我們應該遵行聖經的指示，
“…12愛他，盡心盡性事奉耶和華─你的神”
並且，
“…愛耶和華你的神”
（參閱，申 10：12-13，太 22：37-40）。
這才是背後真正的意義，
“他的手還能提供什麼”
—我們不要限制自已只參與某些類型的事奉。
4. Receiving Blessing 得到祝福
“And the LORD spoke to Moses, saying,
"Speak to Aaron and his sons, saying,
'This is the way you shall bless the children of Israel.
Say to them,
"The LORD bless you and keep you;
The LORD make His face shine upon you,
And be gracious to you;
The LORD lift up His countenance upon you,
And give you peace.”
So they shall put My name on the children of Israel,
and I will bless them.
(Num 6:22-27)
“22耶和華曉諭摩西說：
23你告訴亞倫和他兒子說：
你們要這樣為以色列人祝福，說：
24願耶和華賜福給你，保護你。
25願耶和華使他的臉光照你，
賜恩給你。
26願耶和華向你仰臉，
賜你平安。”
27他們要如此奉我的名為以色列人祝福；
我也要賜福給他們。
（民 6:22-27）
The passage above was the priestly blessing for the Israelites.
No matter whether this blessing was directly related to the service of the Nazirite,
whether it was for the realization of the “ministering nation”
or just following the usual offering of sacrifices,
it was always a wonderful grace to receive the blessing from the high priest.
After performing the sacrificial rituals,
Aaron would lift his hands towards the people and bless them.
It is said that this then became a practice of Israelite worship
(cf. Lev 9:22).
A ministering nation will be a blessed nation.
上面這段話是祭司祝福以色列人。
無論這個祝福是否與拿細耳人的服事直接有關，
是否是為了實現“事奉的國家”
或只是按照通常的獻祭方式，
接受大祭司的祝福，總是一種奇妙的恩典。
舉行完獻祭儀式之後，
亞倫會面向人們舉起雙手，並且祝福他們。
據說，這後來成為以色列人敬拜的行為
（參考，利 9：22）。
一個服事的國家將會成為一個蒙福的國家。
The Nazirites’ consecration to God demonstrates four principles of living:
·consecration,
·worship of the true God,
·zealous service,
·and receipt of God’s blessings.
拿細耳人獻身給神體現了四個生活原則：
·獻身分別為聖，
·敬拜真神，
·熱心服事，
·並且得到神的祝福。
Hence, the Nazirite’s prefiguration of Christ
shows that every believer should seek to be
“separated from secularity and consecrated to God”
as well as to have the Nazirite’s “noble spirit of wholehearted servitude”.
因此，拿細耳人預表基督，
代表每個信徒都應該尋求成為，
“脫離世俗，並且獻身給神”
以及有拿細耳人“全心全意服事的高貴精神」。
·[1] (Literally "Book of Commandments".
It is a work by the 12th century rabbi, philosopher and physician Maimonides
that lists all the commandments of the Torah, with a brief description for each.)
·[1]（字面的意思就是“誡命之書”。
那是 12 世紀拉比、哲學家和醫生邁蒙尼德的著作，
其中列出了妥拉摩西五經的所有誡命，並附上每條誡命的簡短說明。）
小頁 markvmax@hotmail.com
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