圣经利未记第13章讲解|原文_利未记全文阅读

旧约 - 利未记（Leviticus）第13章

The LORD said to Moses and Aaron,

"When anyone has a swelling or a rash or a bright spot on his skin that may become an infectious skin disease, he must be brought to Aaron the priest or to one of his sons who is a priest.

The priest is to examine the sore on his skin, and if the hair in the sore has turned white and the sore appears to be more than skin deep, it is an infectious skin disease. When the priest examines him, he shall pronounce him ceremonially unclean.

If the spot on his skin is white but does not appear to be more than skin deep and the hair in it has not turned white, the priest is to put the infected person in isolation for seven days.

On the seventh day the priest is to examine him, and if he sees that the sore is unchanged and has not spread in the skin, he is to keep him in isolation another seven days.

On the seventh day the priest is to examine him again, and if the sore has faded and has not spread in the skin, the priest shall pronounce him clean; it is only a rash. The man must wash his clothes, and he will be clean.

But if the rash does spread in his skin after he has shown himself to the priest to be pronounced clean, he must appear before the priest again.

The priest is to examine him, and if the rash has spread in the skin, he shall pronounce him unclean; it is an infectious disease.

"When anyone has an infectious skin disease, he must be brought to the priest.

The priest is to examine him, and if there is a white swelling in the skin that has turned the hair white and if there is raw flesh in the swelling,

it is a chronic skin disease and the priest shall pronounce him unclean. He is not to put him in isolation, because he is already unclean.

"If the disease breaks out all over his skin and, so far as the priest can see, it covers all the skin of the infected person from head to foot,

the priest is to examine him, and if the disease has covered his whole body, he shall pronounce that person clean. Since it has all turned white, he is clean.

But whenever raw flesh appears on him, he will be unclean.

When the priest sees the raw flesh, he shall pronounce him unclean. The raw flesh is unclean; he has an infectious disease.

Should the raw flesh change and turn white, he must go to the priest.

The priest is to examine him, and if the sores have turned white, the priest shall pronounce the infected person clean; then he will be clean.

"When someone has a boil on his skin and it heals,

and in the place where the boil was, a white swelling or reddish-white spot appears, he must present himself to the priest.

The priest is to examine it, and if it appears to be more than skin deep and the hair in it has turned white, the priest shall pronounce him unclean. It is an infectious skin disease that has broken out where the boil was.

But if, when the priest examines it, there is no white hair in it and it is not more than skin deep and has faded, then the priest is to put him in isolation for seven days.

If it is spreading in the skin, the priest shall pronounce him unclean; it is infectious.

But if the spot is unchanged and has not spread, it is only a scar from the boil, and the priest shall pronounce him clean.

"When someone has a burn on his skin and a reddish-white or white spot appears in the raw flesh of the burn,

the priest is to examine the spot, and if the hair in it has turned white, and it appears to be more than skin deep, it is an infectious disease that has broken out in the burn. The priest shall pronounce him unclean; it is an infectious skin disease.

But if the priest examines it and there is no white hair in the spot and if it is not more than skin deep and has faded, then the priest is to put him in isolation for seven days.

On the seventh day the priest is to examine him, and if it is spreading in the skin, the priest shall pronounce him unclean; it is an infectious skin disease.

If, however, the spot is unchanged and has not spread in the skin but has faded, it is a swelling from the burn, and the priest shall pronounce him clean; it is only a scar from the burn.

"If a man or woman has a sore on the head or on the chin,

the priest is to examine the sore, and if it appears to be more than skin deep and the hair in it is yellow and thin, the priest shall pronounce that person unclean; it is an itch, an infectious disease of the head or chin.

But if, when the priest examines this kind of sore, it does not seem to be more than skin deep and there is no black hair in it, then the priest is to put the infected person in isolation for seven days.

On the seventh day the priest is to examine the sore, and if the itch has not spread and there is no yellow hair in it and it does not appear to be more than skin deep,

he must be shaved except for the diseased area, and the priest is to keep him in isolation another seven days.

On the seventh day the priest is to examine the itch, and if it has not spread in the skin and appears to be no more than skin deep, the priest shall pronounce him clean. He must wash his clothes, and he will be clean.

But if the itch does spread in the skin after he is pronounced clean,

the priest is to examine him, and if the itch has spread in the skin, the priest does not need to look for yellow hair; the person is unclean.

If, however, in his judgment it is unchanged and black hair has grown in it, the itch is healed. He is clean, and the priest shall pronounce him clean.

"When a man or woman has white spots on the skin,

the priest is to examine them, and if the spots are dull white, it is a harmless rash that has broken out on the skin; that person is clean.

"When a man has lost his hair and is bald, he is clean.

If he has lost his hair from the front of his scalp and has a bald forehead, he is clean.

But if he has a reddish-white sore on his bald head or forehead, it is an infectious disease breaking out on his head or forehead.

The priest is to examine him, and if the swollen sore on his head or forehead is reddish-white like an infectious skin disease,

the man is diseased and is unclean. The priest shall pronounce him unclean because of the sore on his head.

"The person with such an infectious disease must wear torn clothes, let his hair be unkempt, cover the lower part of his face and cry out, 'Unclean! Unclean!'

As long as he has the infection he remains unclean. He must live alone; he must live outside the camp.

"If any clothing is contaminated with mildew--any woolen or linen clothing,

any woven or knitted material of linen or wool, any leather or anything made of leather--

and if the contamination in the clothing, or leather, or woven or knitted material, or any leather article, is greenish or reddish, it is a spreading mildew and must be shown to the priest.

The priest is to examine the mildew and isolate the affected article for seven days.

On the seventh day he is to examine it, and if the mildew has spread in the clothing, or the woven or knitted material, or the leather, whatever its use, it is a destructive mildew; the article is unclean.

He must burn up the clothing, or the woven or knitted material of wool or linen, or any leather article that has the contamination in it, because the mildew is destructive; the article must be burned up.

"But if, when the priest examines it, the mildew has not spread in the clothing, or the woven or knitted material, or the leather article,

he shall order that the contaminated article be washed. Then he is to isolate it for another seven days.

After the affected article has been washed, the priest is to examine it, and if the mildew has not changed its appearance, even though it has not spread, it is unclean. Burn it with fire, whether the mildew has affected one side or the other.

If, when the priest examines it, the mildew has faded after the article has been washed, he is to tear the contaminated part out of the clothing, or the leather, or the woven or knitted material.

But if it reappears in the clothing, or in the woven or knitted material, or in the leather article, it is spreading, and whatever has the mildew must be burned with fire.

The clothing, or the woven or knitted material, or any leather article that has been washed and is rid of the mildew, must be washed again, and it will be clean."

These are the regulations concerning contamination by mildew in woolen or linen clothing, woven or knitted material, or any leather article, for pronouncing them clean or unclean.

利未记第十三章　　第 13 章　

　　利 13 章 > 罪恶和麻疯病一样都具有传染的能力，预防当然胜于治疗……　

　　13 章这里所说的麻疯是好几种传染性皮肤疾病的总称。其中有几种不像我们现在所称的麻疯，最厉害的几种，会慢慢的侵蚀全身，甚至令人死亡。在圣经时代，那是极其难治、极易传染之症。麻疯病人要与亲友隔绝，被关在营外。由于祭司要负起督导人民健康的任务，所以把病人移到营外，或批准他们重新回营，是祭司的职责。如果长麻疯的人已被移到营外，只有祭司能断定他们是否真正痊愈了。圣经常常用麻疯来代表罪，因为罪也会传染、伤害人，使人与神、与良朋益友隔绝，所以实在是灵性上的顽疾。　

　　利 13:45-46> 罪恶和疾病都把人隔绝起来……　

　　13:45-46 患上大麻疯（传染性皮肤病）的，必须以手捂口大声喊叫“不洁净的”，以免别人接近他们。因为利未记里所说的麻疯病常常是有传染性的，所以人要远离他们。──《灵修版圣经注释》　

利未记第十三章　　大麻疯患者（十三 1 ～ 59 ）　

　　表面看来，本章是写给祭司，指示他们怎样检定大麻疯，及应如何处理患大麻疯的病人，与新约时代绝大多数没患麻疯病的信徒风马牛不相及。其实从这些训示，确能供给信徒一些生活及敬拜的原则。　

　　．大麻疯的定义──和合本译“大麻疯”是不正确的，因为大麻疯乃根据英文的 Leprosy 而来，而该字又是希腊文七十士译本用字，但那希腊古字正如摩西用的希伯来文，根本不是现代大麻疯的 Hansen's Decease 。文理译本翻作癞疾，吕振中译为麻疯属灾病，而思高译本则为癞病，甚至和合本这章都用许多皮肤病，例如疖子、癣、疮、疥等描述大麻疯，可见本章是论人身有碍观瞻的顽疾，所以全身变白算为洁净，而部分变白虽病情较轻反为不洁净。　

　　．大麻疯的安排──处理大麻疯类的疾病，卫生因素不可忽略。避免发散传染，带菌的衣服、皮料必须彻底清洗，若然仍未制止蔓延，便得用火焚烧，这些明显是消毒的措施。至于病人，如果经过清洁，例如清洗和剃剪，患处仍未消除，便得撕裂衣服，蓬头散发，独居营外。骤然看来，这些似乎也是卫生的安排，其实不然。首先，病人让祭司检查患处，得不到任何治疗，祭司只分辨是否洁净；再者，洁净是宗教敬拜的标准，与健康卫生无关，所以产妇在不洁净的日子不可摸圣物，也不可进入圣所（十二 4 ）。大麻疯撕裂衣服，蓬头散发，实在表示衣冠不整，口叫不洁净，宣认不配事奉，独居营外，与敬拜团体分隔，免得无意中接触圣物。患大麻疯就不能有正常的敬拜生活。　

　　．大麻疯的教训──　

　　① 　神是个灵，必须用心灵和诚实拜祂，也当保守圣灵的居所；　

　　② 　要完全，神的居所必须洁净（申二十三 1 ～ \cs16 5 ）。　

　　思想　大麻疯在当时是难治之症，神用整章的篇幅教导分辨，你认为原因何在？──《新旧约辅读》　

利未记第十三章　　大麻疯的诊治（十三 1-59 ）　

　　我们发现在许多古代人类社会里，祭司实际上是社区中惟一受教育的人，因此便期望他具有各种各类的知识。例如，在古代英格兰，牧师乃是村上的上等人（意思是惟一有教育的人）。在以色列，情形也是如此。祭司兼任牧师与医生。我们注意到在那由房顶缒下来的病人的场合（可二 1-12 ），耶稣在医治身体与医治灵魂之间如何地不加区别。耶稣对于人格组成的神学见解，乃是我们在利未记此地所得的。　

　　本章大麻疯一词包括几种疾病。它包括当时存在的、可怕而又麻木的麻疯，和那使四肢失去感觉的麻疯。它使神经麻痹，以致病人损伤或灼烧四肢而不自知。然后，当然各种细菌可能侵袭粗肉。大麻疯一词亦包括结核性的麻疯。这病以皮肤病开始，其后却演变成残缺（参看 3 节）。它包括各种皮肤麻诊，这种病显然有时自然消失（参看 4-6 节）。不过，如果在隔离七天以后，征候并不消失，那么显然病人可能是患上某种可怕的大麻疯了。本章亦包括我们今天称为癣、湿疹和泡疹的皮肤病。　

　　近年对于圣经中大麻疯一词实际包括什么疾病，曾经很有兴趣的讨论。例如，可参看魏更生牧师（ Rev. Dr. John

　　Wilkinson ）在苏格兰神学杂志第三十一卷第二期（一九七八年）第一五三页所着大麻疯与利未记：语意学与翻译问题。　

　　在利未记中，承认若干疾病是传染性的，因此病人要被隔离（参看伯二 7-8 ）。这种病，一个健康的人甚至触摸病人的衣服也会染上。所以病人的衣服要烧毁（ 52 节）。如果查明这病根本上是良性的，那么洗病人的衣服便可以。但是如果查明是恶性的，那末病人本身便要受隔离。他是‘不洁净’（ 46 节）。如果他死了，便要行丧礼。在当时对于传染病没有医法，在本世纪之前的任何时候、任何地方都没有医法！在那些日子，不是生便是死！医学限于治疗损伤，对于损伤，由香草制成的药与膏，每每显得相当有效。　

　　不过，今天使我们感到兴趣的，是不洁净的原则。正如我们所曾强调的，旧约时代的人视自己为一个整体。他是一个完整的人。这与现代由柏拉图与亚里斯多德哲学而来的俗世人文主义的主张大相迳庭。旧约对于天地、身灵、科学与宗教，运动与政治，或任何其他事物之间并不区分。生命是一整体，它是‘性命的包裹’（撒上廿五 29 ），纯然因为上帝自己是整体。希腊人没有一位作为万物的创造者和主宰的上帝。　

　　因此，在这情形之下，我们注意到，利未记不能设想身体生病而灵魂依然纯洁。我们知道牙痛能影响脾气。如果我们生来丑陋，我们便会毕生感到如负重担在肩上。如果你遭遇严重的肠胃病，你可能不易与人相处。据说慕索里尼剖尸，揭发出他性器官有缺陷，所以他穿炫耀的制服弥补，希冀反映出他的权力。有一个医生报告，说希特勒只有一个睾丸。该医生说，这引致他成为一个虐待狂。同样，旧约的人主张，如果你身体有病，你的心灵随之而病。如果你的身体不洁净，你的灵魂随之也不洁净。　

　　这并不是说我们今天要这样想。我们不必假定古代以色列的心理学是神性默示的！这种想法不会进入我们这社会中那些对一个小小的痴呆男童、或一个生而残废的小女孩寄予同情的信徒的脑里。当然，在这情境中有罪，不是父母的罪，大体上是社会的罪。我们从生而残废的婴儿事例中，稍为把握到这意思。这段经文所说的，乃是：身心灵三者是合一的。这在旧约时代用一个方法表达；在我们的时代，却用不同的方法。　

　　耶稣相信这种合一。在那生而瞎眼者的事例中，祂对于他或他的父母特别邪恶的意见都说‘不对’（约九章）。当那瘫子从房顶上一个洞中被缒到祂的前时，耶稣让我们明白，赦免这人的罪与医治他的身体、两者都反映在他完全的健康上（可二 1-12 ）。因此，所要强调的乃是人的整个生命都需要拯救。这是以赛亚书一章二至六节及十六至二十节的主题。所以，正如我们在民数记十二章十三节及列王纪下五章十四节所看见的，惟有上帝的大能才能作到。伟大的悔罪诗，诗篇五十一篇，祈求上帝同时作两件事，修复作者破碎的骨头（ 8 节）和洗涤他整个人──我（ 2 ， 8 节）；同样，利未记中的众祭司对付人全部的不洁净，身体的不洁净与灵魂的不洁净。──《每日研经丛书》　

利未记　　注释　

　　十三 1 至十四 57 传染而导致的不洁　

　　在旧约的以色列中，祭司是十分忙碌的人！除了在圣所的供职和教导律法的职责外，他们也要兼任公众的健康检查员。这两章是谈及皮肤传染病、衣物和房屋「感染」的探查和断症，还有决定每个情况中所应有的行动。虽然这三类感染在学术上明显是不同的，但其外在表现有相似之处，可同被视为引致不洁，并需要小心处理。两章经文分为 3 个主要部分，每部分以「耶和华晓谕摩西 …… 」来开始，「这就是 …… 的条例」来结束：皮肤病和衣物感染的断症和相应行动（十三 1-59 ）；皮肤病痊愈后的礼仪性洁净（十四 1-32 ）；房屋「受感染」的断症、相应行动和洁净（十四 33-57 ）。　

　　用于所有 3 种情况的希伯来文是。这字通常译作「大麻疯」，因经文中所描述的病症是否属于正式的麻疯病（汉森氏病），则备受质疑，而无论如何，麻疯病也没有可能发生在衣物或建筑物上。似乎这用词是涵盖一些红肿、变色、像鳞片或成薄片剥落、发霉腐臭等状况。　

　　十三 1-59 传染性皮肤病和受污染的衣服　

　　按着经文所描述的病症，我们不能确定其中所指的是甚么病症。有人认为这些病症包括干癣（ 2-17 节）、头部鳞癣（一种金钱癣， 29-37 节）和白癣（ 38-40 节），以及长疮（ 18-23 节）和火伤（ 24-28 节）所造成的伤疤。这些描述可能也包括湿疹、庖疹，和某些种类的麻疯病。神给予祭司简单的指引去作初步的检查，然后把患者禁锢一段特定的时间后，再加以查验，察看其状况是稳定或逐渐痊愈（因而在礼仪上是洁净的），还是继续扩散和易传染的（因而在礼仪上是不洁的）。祭司要负责判别那是严重的皮肤病还是很快会痊愈的轻微疾病（如平常的皮疹）。判定那是皮肤病的标准，是那传染病必须是慢性的（「旧」， 11 节）或持续超过一至两个星期（ 4-8 、 26-28 、 33-34 节），并且是「深于肉上的皮」（ 3 、 20 、 25 、 30 节）。感染的位置上有「红肉」或变白的「毛」，也显示那是不洁的（ 10 、 14-15 、 20-24 、 25 、 30-37 节）。至于衣服的感染，它必须持续超过一星期（ 50-58 节），并且不是单靠清洗就可以除去（ 55 节）。　

　　把患者隔离，最初是在诊断期间，若发现是严重的疾病，再隔离更久的时间；隔离对于防止疾病在社群中互相传染，是一个有效的做法。然而，从利未人的角度看，其主要目的是尽可能避免不洁的与圣洁的有所接触。换句话说，其决定性因素是宗教上的，虽然这做法对公众健康有一定的贡献。至于针对受感染之衣物所作出的行动，其目的也相同（ 47-58 节）。从健康的角度看，把染菌或有其它传染病的衣物毁灭（尤其是焚烧），显然是聪明的做法，但其主因却是避免衣物污染那穿着或使用的人，因为若以不洁之身去敬拜，这些人便会有危险，同时也使别人冒着同样的危险。　

　　祭司若宣布某人因严重的皮肤病而不洁净，这个不幸的人便要做一些相当于哀悼仪式的事，包含了「撕裂」衣服、「蓬头散发」和「蒙着上唇」（ 45-46 节）。在某种意义上，他实际上已被看为「死去了」，因为那疾病使死亡入侵一个仍然活着的身体；他也被判要过一种与社群和敬拜之所隔离的生活（比较代下二十六 21 ）。患者要住在「营外」，即远离在社群中的家，后来则指住在城墙或城门以外（参王下七 3-11 ）。那是一个悲惨的景况。在此再一次指出，我们必须记得，这不洁本身并非由于个人的罪。但在旧约观念中，疾病和罪是相连的，那并非完全指患病的人，是在偿还自己的罪（但乔布记显出这等常有的误解确实存在，并且需要改正），而是指一个事实，即普世人类最终难逃死亡的命运，那是普世人类犯罪的结果（创三章），而任何一种病，都是事先警告人他必定要死，并且标志着死亡的迫近。　

　　在一般性的意义上，疾病与其它自然的灾难，都可以是神对以色列在圣约上不忠之审判的结果（参利二十六 16 ），但也有例外事件，显示身体的疾病是神惩罚一个人的表征（例如民十二 10-15 ；代下二十六 16-23 ）。然而，本章所指那些患皮肤病的人，要从群众中隔离，是由于他们的不洁有可见和传染性的本质，而不是只因患病，他们就被视为罪人。其它疾病并不会用这种方法来处理。例如，瞎眼的和耳聋的并不会被排拒于敬拜群体之外（由于人对病与罪之关系的误解，一个瞎子在得到耶稣医治后，却被逐出会堂；约九章；我们按此处的原则，就更可见该事件的讽刺性）。这是重要的，因为眼瞎和耳聋都用来暗喻罪在人灵性和道德上的影响，但「大麻疯」在旧约却从没有这种喻意。这样，「大麻疯」就似乎跟罪没有特别的连系了。　