基督在他的圣所中(1969) E · 第3章天上圣所的缩影

第3章天上圣所的缩影

§1 三、天上圣所的缩影

§2 The Heavenly Sanctuary in Miniature

§3 上帝在山上命令摩西说：“又当为我造圣所，使我可以住在他们中间”（出25:8）。同时祂也赐给他建造圣幕的详细指示。以色列人因背道而丧失了上帝与他们同在的福气，所以暂时不能在他们中间建立上帝的圣所。及至他们重得上天的眷爱之后，那大领袖摩西就下手执行上帝的命令了。{CIHS 23.1}

§4 The command was communicated to Moses while in the mount with God, “Let them make Me a sanctuary; that I may dwell among them;” and full directions were given for the construction of the tabernacle. By their apostasy the Israelites forfeited the blessing of the divine Presence, and for the time rendered impossible the erection of a sanctuary for God among them. But after they were again taken into favor with Heaven, the great leader proceeded to execute the divine command.{CIHS 23.1}

§5 上帝把建造圣所的技能和智慧特别赐给祂所拣选的人。祂又亲自把建筑的图样指示摩西，并详细说明其大小，形式，建筑用的材料，以及圣所中所包括的各项器具。这人手所造的圣所要作为“真圣所的影像，”“天上样式作的物件”（来9:23-24），就是天上圣殿的缩影。我们尊荣的大祭司基督献上自己的生命为祭之后，就在那里为罪人服务。上帝在山上使摩西看见天上的圣所，并吩咐他照着所指示的样式作各样的物件。摩西把这一切的指示都详细地记载下来，传给百姓的首领。{CIHS 23.2}

§6 Chosen men were especially endowed by God with skill and wisdom for the construction of the sacred building. God Himself gave to Moses the plan of that structure, with particular directions as to its size and form, the materials to be employed, and every article of furniture which it was to contain. The holy places made with hands were to be “figures of the true,” “patterns of things in the heavens” (Hebrews 9:24, 23)—a miniature representation of the heavenly temple where Christ, our great High Priest, after offering His life as a sacrifice, was to minister in the sinner s behalf. God presented before Moses in the mount a view of the heavenly sanctuary, and commanded him to make all things according to the pattern shown him. All these directions were carefully recorded by Moses, who communicated them to the leaders of the people.{CIHS 23.2}

§7 建造圣所必需准备充足的经济，以及大量宝贵和重价的材料；但是耶和华只收纳乐意奉献的礼物。“凡甘心乐意的，你们就可以收下归我”（出25:2），这是摩西再三向会众宣告的上帝的命令。对上帝的热忱和牺牲的精神，乃是为至高者预备居所的首要条件。?{CIHS 23.3}

§8 For the building of the sanctuary great and expensive preparations were necessary; a large amount of the most precious and costly material was required; yet the Lord accepted only freewill?offerings. “Of every man that giveth it willingly with his heart ye shall take My offering” was the divine command repeated by Moses to the congregation. Devotion to God and a spirit of sacrifice were the first requisites in preparing a dwelling place for the Most High.?{CIHS 23.3}

§9 众百姓一致响应这个号召。“凡心里受感，和甘心乐意的，都拿耶和华的礼物来，用以作会幕和其中一切的使用，又用以作圣衣。凡心里乐意献礼物的，连男带女，各将金器，就是胸前针，耳环，打印的戒指，和手钏，带来献给耶和华”（出35:21-22）。{CIHS 24.1}

§10 All the people responded with one accord. “They came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all His service, and for the holy garments. And they came, both men and women, as many as were willinghearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered, offered an offering of gold unto the Lord.”{CIHS 24.1}

§11 “凡有蓝色紫色朱红色线，细麻，山羊毛，染红的公羊皮，海狗皮的，都拿了来。凡献银子和铜，给耶和华为礼物的，都拿了来；凡有皂荚木可作什么使用的，也拿了来。” {CIHS 24.2}

§12 “And every man with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and rams’ skins dyed red, and sealskins, brought them. Everyone that did offer an offering of silver and brass brought the Lord’s offering: and every man, with whom was found acacia wood for any work of the service, brought it.{CIHS 24.2}

§13 “凡心中有智慧的妇女，亲手纺线，把所纺的蓝色紫色朱红色线，和细麻，都拿了来。凡有智慧心里受感的妇女，就纺山羊毛。” {CIHS 24.3}

§14 “And all the women that were wisehearted did spin with their hands, and brought that which they had spun, the blue, and the purple, the scarlet, and the fine linen. And all the women whose heart stirred them up in wisdom spun the goats’ hair.{CIHS 24.3}

§15 “众官长把红玛瑙，和别样的宝石，可以镶嵌在以弗得与胸牌上的，都拿了来；又拿香料作香，拿油点灯，作膏油”（出35:23-28）。CIHS 24.4}

§16 “And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate; and the spice, and the oil; for the light, and for the anointing oil, and for the sweet incense.”?Exodus 35:23-28, R.V.{CIHS 24.4}

§17 当他们进行建造圣所的工程时，百姓不分男女老幼，还是不断地送礼物来，直到管工的人发现材料已经够用，而且有余。于是摩西传命在全营中宣告说：“无论男女，不必再为圣所拿什么礼物来；这样才拦住百姓不再拿礼物来”（出36:6）。以色列人的发怨言，和上帝因他们的罪所降的刑罚，都记在经上作为后世的鉴戒。同时，他们的忠诚，他们的热心和慷慨，乃是值得后世效法的榜样。凡热爱敬拜上帝并重视上帝同在之福的人，必要在预备一个祂可以和他们相会之处的事上表现同样牺牲的精神。他们必要把他们所有最好的东西拿来献给耶和华为祭。为上帝建造的会堂不该负有债务，因为这样的事是会使祂受羞辱的。我们应当慷慨奉献，完成这工所必需的经费，使工人也能象古时建造圣幕的人说：“不必再为圣所拿什么礼物来。”?{CIHS 24.5}

§18 While the building of the sanctuary was in progress the people, old and young—men, women, and children—continued to bring their offerings, until those in charge of the work found that they had enough, and even more than could be used. And Moses caused to be proclaimed throughout the camp, “Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.” The murmurings of the Israelites and the visitations of God’sjudgments because of their sins are recorded as a warning to after-generations. And their devotion, their zeal and liberality, are an example worthy of imitation. All who love the worship of God and prize the blessing of His sacred presence will manifest the same spirit of sacrifice in preparing a house where He may meet with them. They will desire to bring to the Lord an offering of the very best that they possess. A house built for God should not be left in debt, for He is thereby dishonored. An amount sufficient to accomplish the work should be freely given, that the workmen may be able to say,...“Bring no more offerings.”?{CIHS 24.5}

§19 圣幕及其结构

§20 The Tabernacle and Its Construction

§21 圣幕全部是可以拆卸的，以便以色列人可在他们的一切行程中携带。所以它的体积不大，长不过五十五英尺，宽与高只有十八英尺。然而它却是一个壮丽的建筑。建筑和其中器具的木料都是皂荚木，是西奈山一带所能找到最不易腐烂的木料。帐幕四围用竖板安在银座上，并用闩联在一起；一切都用金子包裹，使整个建筑看上去象是一整块金子一般。帐幕的罩棚共有四层，最里头的一层是“用捻的细麻，和蓝色紫色朱红色线制造；并用巧匠的手工，绣上基路伯”（出26:1）。其他三层是分别用山羊毛，染红的公羊皮，和海狗皮制造的，这样就有充分的掩蔽。{CIHS 25.1}

§22 The tabernacle was so constructed that it could be taken apart and borne with the Israelites in all their journeyings. It was therefore small, being not more than fifty-five feet in length, and eighteen in breadth and height. Yet it was a magnificent structure. The wood employed for the building and its furniture was that of the acacia tree, which was less subject to decay than any other to be obtained at Sinai. The walls consisted of upright boards, set in silver sockets, and held firm by pillars and connecting bars; and all were overlaid with gold, giving to the building the appearance of solid gold. The roof was formed of four sets of curtains, the innermost of “fine twined linen, and blue, and purple, and scarlet: with cherubim of cunning work;” the other three respectively were of goats’ hair, rams’ skins dyed red, and sealskins, so arranged as to afford complete protection.{CIHS 25.1}

§23 圣幕用富丽的幔子隔作两间，这幔子挂在包金的柱子上；第一层的进口处也挂着这同样的幔子。这两幅幔子与罩棚的里层一样，是用最华丽的色彩，蓝色，紫色，和朱红色线织成的，颜色调和得非常美丽。上面又用金线和银线绣上基路伯代表天使。这些天使是与天上圣所的工作有关。他们也是服役的灵，为上帝地上的子民效力的。CIHS 25.2}

§24 The building was divided into two apartments by a rich and beautiful curtain, or veil, suspended from gold-plated pillars; and a similar veil closed the entrance of the first apartment. These, like the inner covering, which formed the ceiling, were of the most gorgeous colors, blue, purple, and scarlet, beautifully arranged, while inwrought with threads of gold and silver were cherubim to represent the angelic host who are connected with the work of the heavenly sanctuary and who are ministering spirits to the people of God on earth.{CIHS 25.2}

§25 圣所四围有空地，叫作院子，周围有细麻布的帘子挂在铜柱上。进口是在东面。那里挂着用贵重材料和精巧手工制成的幔子，只是在工料方面它还不如圣所的幔子。院子的帘只有圣所一半高，所以外面的人可以清清楚楚地看到那个建筑。在院子内靠近门口，有一座铜制的燔祭坛。在这坛上要焚烧一切献给耶和华的火祭，而且赎罪的血要抹在祭坛的四角上。在祭坛和圣幕门口的中间有洗濯盆，也是铜作的，就是以色列妇女所乐意奉献的镜子作成的。每逢祭司进入圣所或就近祭坛奉献燔祭与耶和华之前，他们必须在洗濯盆那里洗手洗脚。{CIHS 26.1}

§26 The sacred tent was enclosed in an open space called the court, which was surrounded by hangings, or screens, of fine linen, suspended from pillars of brass. The entrance to this enclosure was at the eastern end. It was closed by curtains of costly material and beautiful workmanship, though inferior to those of the sanctuary. The hangings of the court being only about half as high as the walls of the tabernacle, the building could be plainly seen by the people without. In the court, and nearest the entrance, stood the brazen altar of burnt offering. Upon this altar were consumed all the sacrifices made by fire unto the Lord, and its horns were sprinkled with the atoning blood. Between the altar and the door of the tabernacle was the laver, which was also of brass, made from the mirrors that had been the freewill offering of the women of Israel. At the laver the priests were to wash their hands and their feet whenever they went into the sacred apartments, or approached the altar to offer a burnt offering unto the Lord.{CIHS 26.1}

§27 在第一层圣所里有陈设饼的桌子，灯台和香坛。陈设饼的桌子放在北面。这桌子四围镶上金边，并用精金包裹。祭司每逢安息日要摆十二个饼在桌子上。要把饼摆列两行，又要把乳香撒在其上。换下来的饼算是圣物，只有祭司能吃。南面有七个枝子的灯台和七盏灯。枝上有精巧的装饰，形状象百合花，整个灯台是用一块金子锤出来的。圣幕里既没有窗户，所以那七盏灯不能同时熄灭，却要日夜点着。在那隔开圣所和上帝圣颜显现的至圣所的幔子前有金香坛。祭司每天早晚都要在这坛上烧香，在献赎罪祭的时候，以及在赎罪的大日，祭司都要将血抹在香坛的四角上并洒在前面。香坛上的火是上帝亲自燃点的，所以是视为至圣的。日日夜夜，圣香所散发的香气充满了圣幕，并散到圣幕四周的遥远处。{CIHS 26.2}

§28 In the first apartment, or holy place, were the table of showbread, the candlestick, or lampstand, and the altar of incense. The table of showbread stood on the north. With its ornamental crown, it was overlaid with pure gold. On this table the priests were each Sabbath to place twelve cakes, arranged in two piles, and sprinkled with frankincense. The loaves that were removed, being accounted holy, were to be eaten by the priests. On the south was the seven-branched candlestick, with its seven lamps. Its branches were ornamented with exquisitely wrought flowers, resembling lilies, and the whole was made from one solid piece of gold. There being no windows in the tabernacle, the lamps were never all extinguished at one time, but shed their light by day and by night. Just before the veil separating the holy place from the most holy and the immediate presence of God, stood the golden altar of incense. Upon this altar the priest was to bum incense every morning and evening; its horns were touched with the blood of the sin offering, and it was sprinkled with blood upon the great Day of Atonement. The fire upon this altar was?kindled by God Himself and was sacredly cherished. Day and night the holy incense diffused its fragrance throughout the sacred apartments, and without, far around the tabernacle.{CIHS 26.2}

§29 在第二个幔子后面乃是至圣所。那里是象征赎罪与代求之工作的中心，即是天与地衔接之处。在这一层中有约柜，是皂荚木作的，里外都包上精金，周围镶上金牙边。里面放着上帝亲手所写十条诫命的石版。故此这柜称为法柜，或称约柜，因为十条诫命是上帝与以色列民所立之约的基础{CIHS 27.1}

§30 Beyond the inner veil was the holy of holies, where centered the symbolic service of atonement and intercession, and which formed the connecting link between heaven and earth. In this apartment was the ark, a chest of acacia wood, overlaid within and without with gold, and having a crown of gold about the top. It was made as a depository for the tables of stone, upon which God Himself had inscribed the Ten Commandments. Hence it was called the ark of God’s testament, or the ark of the covenant, since the Ten Commandments were the basis of the covenant made between God and Israel.{CIHS 27.1}

§31 法柜的盖叫做施恩座。这是用一块金子锤出来的，在施恩座上面两头各安上一个金子锤出来的基路伯。基路伯的一个翅膀向上伸展，另一个翅膀则合在身旁表示恭敬和谦卑。基路伯的位置是脸对着脸，恭敬地朝着约柜，表明天使对于上帝律法的尊敬和对于救赎计划的重视。{CIHS 27.2}

§32 The cover of the sacred chest was called the mercy seat. This was wrought of one solid piece of gold, and was surmounted by golden cherubim, one standing on each end. One wing of each angel was stretched forth on high, while the other was folded over the body (see?Ezekiel 1:11) in token of reverence and humility. The position of the cherubim, with their faces turned toward each other, and looking reverently downward toward the ark, represented the reverence with which the heavenly host regard the law of God and their interest in the plan of redemption.{CIHS 27.2}

§33 在施恩座之上有一道圣光，就是上帝圣颜的显现；上帝从两个基路伯之间显明祂的旨意。有时候从云彩中发出声音向大祭司传达上帝的信息。有时候有光落在右边的基路伯身上，表明上帝的许可或悦纳，或者是有黑影或乌云落在左边的基路伯身上，表明上帝的不悦或拒绝。CIHS 27.3}

§34 Above the mercy seat was the Shekinah, the manifestation of the divine Presence; and from between the cherubim, God made known His will. Divine messages were sometimes communicated to the high priest by a voice from the cloud. Sometimes a light fell upon the angel at the right, to signify approval or acceptance, or a shadow or cloud rested upon the one at the left to reveal disapproval or rejection.{CIHS 27.3}

§35 藏在约柜里的上帝的律法，乃是公义和审判的大原则。律法宣布犯法的人必要死亡；但是在律法上面有施恩座，上帝的圣颜就显在其上；而且藉着救赎的功劳，就有赦罪之恩从那里赐给悔改的罪人。这样，圣所的献祭就预表了基督为救赎我们所从事的工作。“慈爱和诚实，彼此相遇；公义和平安，彼此相亲”（诗85:10）。?{CIHS 27.4}

§36 The law of God, enshrined within the ark, was the great rule of righteousness and judgment. That law pronounced death upon the transgressor; but above the law was the mercy seat, upon which the presence of God was revealed, and from which, by virtue of the atonement, pardon was granted to the repentant sinner. Thus in the work of Christ for our redemption, symbolized?by the sanctuary service, “mercy and truth are met together; righteousness and peace have kissed each other.”?Psalm 85:10.?{CIHS 27.4}

§37 圣所里面所呈现的荣耀景象实在不是言语所能以形容的，──黄金包成的墙板反射着金灯台所发出来的光，富丽华美；绣着天使的幔子发出光明的色彩。桌子和香坛金光闪耀。第二层幔子后面有神圣的约柜，和它那神秘的基路伯，其上有圣洁的荣光，就是耶和华圣颜看得见的显示；这一切只能朦胧地反照天上圣殿的荣耀。那里才是救赎人类之工作的大中心。{CIHS 28.1}

§38 No language can describe the glory of the scene presented within the sanctuary—the gold-plated walls reflecting the light from the golden candlestick, the brilliant hues of the richly embroidered curtains with their shining angels, the table, and the altar of incense, glittering with gold; beyond the second veil the sacred ark, with its mystic cherubim, and above it the holy Shekinah, the visible manifestation of Jehovah’s presence; all but a dim reflection of the glories of the temple of God in heaven, the great center of the work for man’s redemption.{CIHS 28.1}

§39 以色列人建造圣幕大约费了半年的光阴。在完工的时候，摩西察验了一切的工作，看看是否与他在山上所见的样式和上帝所给他的指示相符。“耶和华怎样吩咐的，他们就怎样作了；摩西看见一切的工都作成了，就给他们祝福”（出39:43）。以色列全会众以热切的兴趣聚集在这神圣建筑的周围观看。正当他们恭敬而兴奋地注视着这景象时，忽然云柱移到圣所之上，随即落下，把圣所遮盖起来。“耶和华的荣光就充满了帐幕”（出40:34）。那时有上帝的威严显现，连摩西一时也不能进入会幕。百姓深深感动地看到上帝悦纳他们的手所作之工的记号。他们没有高声欢呼，只是有一种严肃敬畏之感。可是欢欣鼓舞的心情使他们不由得流出喜乐的热泪，并且他们低声发出恳切感恩之声，因为上帝竟如此地俯就他们，与他们同在。{CIHS 28.2}

§40 A period of about half a year was occupied in the building of the tabernacle. When it was completed, Moses examined all the work of the builders, comparing it with the pattern shown him in the mount and the directions he had received from God. “As the Lord had commanded, even so had they done it: and Moses blessed them.” With eager interest the multitudes of Israel crowded around to look upon the sacred structure. While they were contemplating the scene with reverent satisfaction, the pillar of cloud floated over the sanctuary and, descending, enveloped it. “And the glory of the Lord filled the tabernacle.” There was a revealing of the divine majesty, and for a time even Moses could not enter. With deep emotion the people beheld the token that the work of their hands was accepted. There were no loud demonstrations of rejoicing. A solemn awe rested upon all. But the gladness of their hearts welled up in tears of joy, and they murmured low, earnest words of gratitude that God had condescended to abide with them.{CIHS 28.2}

§41 祭司及其服饰

§42 The Priests and Their Attire

§43 上帝指示摩西要将利未支派分别出来在圣所中服务。远古以来，每一家的家长就是一家的祭司。在亚伯拉罕的日子，祭司的职任算是长子的权分。如今，耶和华拣选了利未支派代替以色列人一切的长子在圣所中服务。上帝给予利未支派这种特殊的光荣，乃是表示祂悦纳他们的忠贞，就是当以色列人在敬拜金牛犊的事上叛离上帝的时候，他们坚贞不渝地事奉上帝并执行了祂的判决。虽然如此，祭司的职任却只限于亚伦的家。惟有亚伦和他的儿子蒙准在耶和华面前服务；至于利未支派其余的人则要负责管理会幕和其中的器具，并在祭司服务时在旁伺候；他们不能献祭或烧香，也不能看圣物，除非先把这些物件遮盖起来。?{CIHS 28.3}

§44 By divine direction the tribe of Levi was set apart for the service of the sanctuary. In the earliest times every man was the priest of his own household. In the days of Abraham the priesthood was regarded as the birthright of the eldest son. Now, instead of the first-born of all Israel, the Lord accepted the tribe?of Levi for the work of the sanctuary. By this signal honor He manifested His approval of their fidelity, both in adhering to His service and in executing His judgments when Israel apostatized in the worship of the golden calf. The priesthood, however, was restricted to the family of Aaron. Aaron and his sons alone were permitted to minister before the Lord; the rest of the tribe were entrusted with the charge of the tabernacle and its furniture, and they were to attend upon the priests in their ministration, but they were not to sacrifice, to bum incense, or to see the holy things till they were covered.?{CIHS 28.3}

§45 为符合祭司的职分起见，他们要穿一种特别的服装。上帝指示摩西说：“你要给你哥哥亚伦作圣衣为荣耀，为华美”（出28:2）。普通祭司的外袍是用白细麻布一片织成的。袍子长达脚面，腰间束上用蓝色、紫色、朱红色线绣成的白细麻布的腰带。再加上一顶白细麻布的圣冠，这样，他外面的服装就齐全了。从前摩西在烧着的荆棘中见异象时，上帝曾吩咐他把脚上的鞋脱下来，因为他所站之地乃是圣地。故此祭司进圣所的时候是不穿鞋的。因为鞋上所沾的灰尘必要污秽圣所。在他们进入圣所之前，要把鞋脱在院子里，而且也要洗手洗脚，然后才可以在会幕里服务，或在祭坛上献燔祭，这样就经常发挥了一种教训，就是那些要就近上帝的人必须除净一切的污秽。{CIHS 29.1}

§46 In accordance with their office, a special dress was appointed for the priests. “Thou shalt make holy garments for Aaron thy brother, for glory and for beauty,” was the divine direction to Moses. The robe of the common priest was of white linen, and woven in one piece. It extended nearly to the feet and was confined about the waist by a white linen girdle embroidered in blue, purple, and red. A linen turban, or miter, completed his outer costume. Moses at the burning bush was directed to put off his sandals, for the ground whereon he stood was holy. So the priests were not to enter the sanctuary with shoes upon their feet. Particles of dust cleaving to them would desecrate the holy place. They were to leave their shoes in the court before entering the sanctuary, and also to wash both their hands and their feet before ministering in the tabernacle or at the altar of burnt offering. Thus was constantly taught the lesson that all defilement must be put away from those who would approach into the presence of God.{CIHS 29.1}

§47 大祭司的衣服是用贵重的材料和精美的手工作成的，以便适合他崇高的职分。除了普通祭司的服装之外，他还要穿一件蓝色的袍子，也是一片织成的。袍子周围的底边上，要装上金玲铛，和蓝色、紫色、朱红色线作的石榴。袍子外面还要罩上以弗得，就是金色，蓝色，紫色线并白细麻作成的一件比较短的外衣。这件外衣要用带子系住，带子是用巧工织成，颜色和以弗得一样。以弗得是没有袖子的，在它绣金的两条肩带上安着两块红玛瑙，上面刻着以色列十二支派的名字。?{CIHS 29.2}

§48 The garments of the high priest were of costly material and beautiful workmanship, befitting his exalted station. In addition to the linen dress of the common priest, he wore a robe of blue, also woven in one piece. Around the skirt it was ornamented with golden bells, and pomegranates of blue, purple, and scarlet. Outside of this was the ephod, a shorter garment of gold, blue, purple, scarlet, and white. It was confined by a girdle of the same colors, beautifully wrought. The ephod was sleeveless, and on?its gold-embroidered shoulder pieces were set two onyx stones, bearing the names of the twelve tribes of Israel.?{CIHS 29.2}

§49 以弗得外面有一个胸牌，乃是祭司的圣衣之中最神圣的部分。它所用的材料与以弗得一样的。它的形状是四方的，长宽各一虎口，用蓝细带子和金环系在肩带上。胸牌的四边是用各样宝石装成的，与上帝圣城的十二根基一样。胸牌当中镶有十二块宝石列成四行，各都镶在金槽中；这些宝石象肩带上的红玛瑙一样，刻着各支派的名字。耶和华的指示是：“亚伦进圣所的时候，要将决断胸牌，就是刻着以色列儿子名字的，带在胸前，在耶和华面前常作纪念”（出28:29）。照样，我们尊荣的大祭司基督用自己的血在天父面前为罪人代求时，也是把每一个悔改之人的名字记在心上。诗人说：“我是困苦穷乏的，主仍顾念我”（诗40:17）。{CIHS 30.1}

§50 Over the ephod was the breastplate, the most sacred of the priestly vestments. This was of the same material as the ephod. It was in the form of a square, measuring a span, and was suspended from the shoulders by a cord of blue from golden rings. The border was formed of a variety of precious stones, the same that form the twelve foundations of the City of God. Within the border were twelve stones set in gold, arranged in rows of four, and, like those in the shoulder pieces, engraved with the names of the tribes. The Lord’s direction was, “Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.”?Exodus 28:29. So Christ, the great High Priest, pleading His blood before the Father in the sinner’s behalf, bears upon His heart the name of every repentant, believing soul. Says the psalmist, “I am poor and needy; yet the Lord thinketh upon me.”Psalm 40:17.{CIHS 30.1}

§51 乌陵和土明

§52 The Urim and Thummim

§53 在胸牌的左右有两块非常明亮的大宝石，叫作乌陵和土明。上帝藉此向大祭司显明祂的旨意。当大祭司把待决的问题带到耶和华面前时，若有光轮显在右边的宝石上，就是上帝同意或悦纳的记号；若有黑影罩在左边的宝石上，就是上帝拒绝或不准的凭据。{CIHS 30.2}

§54 At the right and left of the breastplate were two large stones of great brilliancy. These were known as the Urim and Thummim. By them the will of God was made known through the high priest. When questions were brought for decision before the Lord, a halo of light encircling the precious stone at the right was a token of the divine consent or approval, while a cloud shadowing the stone at the left was an evidence of denial or disapprobation.{CIHS 30.2}

§55 大祭司的圣冠是用白细麻布作成的，上面用一条蓝色细麻带子系着一面金牌，牌上刻着“归耶和华为圣。”凡与祭司的服装和行动有关的事物，都要把上帝的圣洁，敬拜礼节的神圣，以及凡到主面前的人所必有的纯洁，都印刻在观看的人心中。{CIHS 30.3}

§56 The miter of the high priest consisted of the white linen turban, having attached to it by a lace of blue, a gold plate bearing the inscription, “Holiness of Jehovah.” Everything connected with the apparel and deportment of the priests was to be such as to impress the beholder with a sense of the holiness of God, the sacredness of His worship, and the purity required of those who came into His presence.{CIHS 30.3}

§57 圣所的崇祀

§58 The Services of the Sanctuary*

§59 不但圣所本身，就是祭司供奉的事，也都是“天上事的形状和影像”（来8:5）。可见这是非常重要的；所以耶和华对于这表号礼节的每一细目都藉着摩西赐下最明确的指示。圣所内的礼节分为两种：一是每天的，一是每年的。每天的礼节是在会幕院子内的燔祭坛旁和第一层圣所里面举行的；每年的礼节则在至圣所里举行。{CIHS 31.1}

§60 Not only the sanctuary itself, but the ministration of the priests, was to “serve unto the example and shadow of heavenly things.”?Hebrews 8:5. Thus it was of great importance; and the Lord, through Moses, gave the most definite and explicit instruction concerning every point of this typical service. The ministration of the sanctuary consisted of two divisions, a daily and a yearly service. The daily service was performed at the altar of burnt offering in the court of the tabernacle and in the holy place; while the yearly service was in the most holy.{CIHS 31.1}

§61 除了大祭司之外，没有人可以看圣所的内层。大祭司也只能一年一度，在作了最谨慎而严肃的准备之后进去。他战战兢兢地进到上帝面前，众百姓则肃敬静默地等候他出来。他们心中热切地祈求上帝赐福。大祭司在施恩座前为以色列人赎罪；上帝在荣耀的云彩中与他相会。他若在里面耽搁时间过久，众百姓便要惧怕起来，惟恐他因了他们的罪或他自己的罪已被耶和华的荣光杀灭了。{CIHS 31.2}

§62 No mortal eye but that of the high priest was to look upon the inner apartment of the sanctuary. Only once a year could the priest enter there, and that after the most careful and solemn preparation. With trembling he went in before God, and the people in reverent silence awaited his return, their hearts uplifted in earnest prayer for the divine blessing. Before the mercy seat the high priest made the atonement for Israel; and in the cloud of glory, God met with him. His stay here beyond the accustomed time filled them with fear, lest because of their sins or his own he had been slain by the glory of the Lord.{CIHS 31.2}

§63 每天的礼节包括早上和晚上的燔祭，金坛上奉献的馨香，以及为个人的罪所献的赎罪祭。此外，还有安息日，月朔和特别节期所献的祭。{CIHS 31.3}

§64 The daily service consisted of the morning and evening burnt offering, the offering of sweet incense on the golden altar, and the special offerings for individual sins. And there were also offerings for sabbaths, new moons, and special feasts.{CIHS 31.3}

§65 每日早晚都要献一只一岁的羊羔在坛上为燔祭，并要配上素祭；这是表示全国人民每日献身与耶和华，并表示他们时刻依靠基督赎罪之血。上帝曾明白的指示，凡奉献给圣所的祭物必须是没有残疾的（见出12:5）。祭司要察看一切带来献作为祭物的牲畜，若发现一个有什么缺点，就要拒而不用。惟独“无残疾”的祭物才能预表那奉献自己作为“无瑕疵无玷污的羔羊”（彼前1:19）之主的完全纯洁。使徒保罗指着这些祭物说明基督徒必须成为怎样的人。他说：“所以弟兄们，我以上帝的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是上帝所喜悦的；你们如此事奉，乃是理所当然的”（罗12:1）。我们既要献身为上帝作工，就应设法使这个奉献尽善尽美。我们所献的祭物若不是最好的，上帝就决不悦纳。凡全心爱主并愿以人生最好的服务奉献与祂的人，必经常努力迎合上帝的律法，为要增进自己的能力去遵行祂的旨意。{CIHS 31.4}

§66 Every morning and evening a lamb of a year old was burned upon the altar, with its appropriate meat offering, thus symbolizing the daily consecration of the nation to Jehovah, and their constant dependence upon the atoning blood of Christ. God expressly directed that every offering presented for the service of the sanctuary should be “without blemish.”?Exodus 12:5. The priests were to examine all animals brought as a sacrifice, and?were to reject every one in which a defect was discovered. Only an offering “without blemish” could be a symbol of His perfect purity who was to offer Himself as “a lamb without blemish and without spot.”?1 Peter 1:19. The apostle Paul points to these sacrifices as an illustration of what the followers of Christ are to become. He says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”?Romans 12:1. We are to give ourselves to the service of God, and we should seek to make the offering as nearly perfect as possible. God will not be pleased with anything less than the best we can offer. Those who love Him with all the heart, will desire to give Him the best service of the life, and they will be constantly seeking to bring every power of their being into harmony with the laws that will promote their ability to do His will.?{CIHS 31.4}

§67 祭司在香坛上烧香的礼比任何其他每日例行的礼节更直接地接近上帝。因为圣所内层的幔子没有挂到殿顶，所以那显现在施恩座上的上帝的荣光，祭司在第一层圣所中还是可以见到一部分的。当祭司在上帝面前烧香时，他的脸是向着约柜的。及至烟云上升之后，上帝的荣耀就降在施恩座上，并充满至圣所，而且往往两层圣所都充满了荣光，以致祭司不得不退到会幕门口。在这预表性的礼节中，祭司怎样因信仰望他所不能看见的施恩座，上帝的子民现今也应照样献上祷告到他们尊荣的大祭司面前。祂虽是人眼所不能见的，却仍在天上的圣所里为他们代求。{CIHS 32.1}

§68 In the offering of incense the priest was brought more directly into the presence of God than in any other act of the daily ministration, As the inner veil of the sanctuary did not extend to the top of the building, the glory of God, which was manifested above the mercy seat, was partially visible from the first apartment. When the priest offered incense before the Lord, he looked toward the ark; and as the cloud of incense arose, the divine glory descended upon the mercy seat and filled the most holy place, and often so filled both apartments that the priest was obliged to retire to the door of the tabernacle. As in that typical service the priest looked by faith to the mercy seat which he could not see, so the people of God are now to direct their prayers to Christ, their great High Priest, who, unseen by human vision, is pleading in their behalf in the sanctuary above.{CIHS 32.1}

§69 与以色列人的祷告一同上升的馨香代表基督的功劳和祂代求的工作，以及祂完全的义。这义因着祂子民的信就归于他们，而且有罪之人的敬拜惟有藉此才能蒙上帝的悦纳。在至圣所的幔子前有一座永远代求的坛；在圣幕的幔子前有一座经常赎罪的坛。祭司必须用血和香就近上帝，──这些都是预指伟大中保的表号。罪人藉着祂才能就近耶和华，而且悔改相信的人惟有藉着祂才能蒙怜恤，承受救恩。{CIHS 32.2}

§70 The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, His perfect righteousness, which through faith is imputed to His people, and which can alone make the worship of sinful beings acceptable to God. Before the veil of the most holy place was an altar of perpetual intercession, before the holy, an altar of continual atonement.?By blood and by incense God was to be approached—symbols pointing to the great Mediator, through whom sinners may approach Jehovah, and through whom alone mercy and salvation can be granted to the repentant, believing soul.?{CIHS 32.2}

§71 在祭司早晚进入圣所烧香的时候，那每日要在祭坛上奉献的祭牲已经在外院准备好等候宰杀。这是那些聚集在会幕外面敬拜之人最紧张的时刻。在他们尚未藉着祭司的服务进到上帝面前之先，他们必须恳切地省察己心并承认罪恶。他们面朝圣所，一同默祷。这样，当他们信靠那赎罪牺牲所预表的应许之救主的功劳时，他们的祈求便与烟云一同升到上帝面前。上帝所指定早晚献祭的时间是犹太国所视为神圣的，后来就成了他们普遍遵守的祈祷时间。及至犹太人作了俘虏分散在遥远地区之后，他们在这指定的时辰，依然要面朝着耶路撒冷向以色列的上帝献上祷告。在这个习惯上，基督徒应当学得一个早晚祷告的榜样。上帝固然谴责一切徒有形式而没有敬拜精神的人，但祂极喜悦那些敬爱祂而早晚屈膝恳求赦罪，并向祂祈求福惠的人。{CIHS 33.1}

§72 As the priests morning and evening entered the holy place at the time of incense, the daily sacrifice was ready to be offered upon the altar in the court without. This was a time of intense interest to the worshipers who assembled at the tabernacle. Before entering into the presence of God through the ministration of the priest, they were to engage in earnest searching of heart and confession of sin. They united in silent prayer, with their faces toward the holy place. Thus their petitions ascended with the cloud of incense, while faith laid hold upon the merits of the promised Saviour prefigured by the atoning sacrifice. The hours appointed for the morning and the evening sacrifice were regarded as sacred, and they came to be observed as the set time for worship throughout the Jewish nation. And when in later times the Jews were scattered as captives in distant lands, they still at the appointed hour turned their faces toward Jerusalem and offered up their petitions to the God of Israel. In this custom Christians have an example for morning and evening prayer. While God condemns a mere round of ceremonies, without the spirit of worship, He looks with great pleasure upon those who love Him, bowing morning and evening to seek pardon for sins committed and to present their requests for needed blessings.{CIHS 33.1}

§73 陈设饼要常摆在耶和华面前作为常献祭，所以它也是每日常献祭的一部分。这饼名为“陈设饼，”或称“常设饼，” 因为这饼是常摆在耶和华面前的（出25:30）。这表明人类肉身和灵性的粮食都须仰赖上帝，而且惟有藉着基督作中保的工作，人才能得到这粮食。上帝曾在旷野用天上的粮食养活以色列人，而且如今他们在肉体的粮食和属灵的福惠上仍然仰赖祂丰富的供应。吗哪和陈设饼都预表那生命之粮基督。祂为我们的缘故永远显在上帝面前。祂自己曾说：“我是从天上降下来生命的粮”（约6: 48-51）。陈设饼上放有乳香，每当安息日换上新饼时，这乳香就要在坛上焚烧，在上帝面前作为纪念。{CIHS 33.2}

§74 The showbread was kept ever before the Lord as a perpetual offering. Thus it was a part of the daily sacrifice. It was called showbread, or “bread of the presence,” because it was ever before the face of the Lord. It was an acknowledgment of man’s dependence upon God for both temporal and spiritual food, and that it is received only through the mediation of Christ. God had fed Israel in the wilderness with bread from heaven, and they were still dependent upon His bounty, both for temporal food and spiritual blessings. Both the manna and the showbread pointed to Christ, the living Bread, who is ever in the presence?of God for us. He Himself said, “I am the living Bread which came down from heaven.”?John 6:48-51. Frankincense was placed upon the loaves. When the bread was removed every Sabbath, to be replaced by fresh loaves, the frankincense was burned upon the altar as a memorial before God.?{CIHS 33.2}

§75 每日崇事中最重要的一部分乃是祭司为个人所履行的礼节。悔改的罪人既将他的牺牲带到会幕门口，就按手在它头上承认自己的罪，这样就在仪式上将自己的罪转移到无辜的祭牲身上。于是他要亲手宰杀这祭牲，随后祭司将血带进圣所，并弹在幔子前面。幔子后面就是那藏有罪人所违犯之律法的约柜。藉着这种礼节，那人的罪就藉着血在仪式上转移到圣所中了。但有时候祭司没有将血带进圣所；不过在这种情形之下，祭司必须吃牺牲的肉，正如摩西对亚伦的儿子所说的：“主又给了你们，为要你们担当会众的罪孽”（利10:17）。*这两种仪式都一样地象征着悔改之人的罪转移到圣所里。{CIHS 34.1}

§76 The most important part of the daily ministration was the service performed in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, “God hath given it you to bear the iniquity of the congregation.”Leviticus 10:17.*?Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary.{CIHS 34.1}

§77 这就是祭司一年到头每天所进行的工作。以色列人的罪既这样转移到圣所中，圣所就因而污秽了，所以必需有一种特别的礼节来除掉这些罪。因此上帝吩咐祭司要为第一层圣所行赎罪之礼，并“洁净了坛，从坛上除掉以色列人诸般的污秽，使坛成圣”（利16:19）。?{CIHS 34.2}

§78 Such was the work that went on day by day throughout the year. The sins of Israel being thus transferred to the sanctuary, the holy places were defiled, and a special work became necessary?for the removal of the sins. God commanded that an atonement be made for each of the sacred apartments, as for the altar, to “cleanse it, and hallow it from the uncleanness of the children of Israel.”?Leviticus 16:19.?{CIHS 34.2}

§79 The Day of Atonement

§80 祭司一年一度必须在赎罪日进入至圣所行洁净圣所之礼。他在那里所作的工作，就完成了全年的崇事。{CIHS 35.1}

§81 Once a year, on the great Day of Atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work there performed completed the yearly round of ministration.{CIHS 35.1}

§82 在赎罪日，要牵两只公山羊到会幕门口，祭司要为那两只羊拈阄，“一阄归与耶和华，一阄归与阿撒泻勒。”他要宰杀那为百姓作赎罪祭的公山羊，把羊的血带入幔子内，弹在施恩座上面。“他因以色列人诸般的污秽，过犯，就是他们一切的罪愆，当这样在圣所行赎罪之礼，并因会幕在他们污秽之中，也要照样而行”（利16:16）。{CIHS 35.2}

§83 On the Day of Atonement two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, “one lot for the Lord, and the other lot for the scapegoat.” The goat upon which the first lot fell was to be slain as a sin offering for the people. And the priest was to bring his blood within the veil, and sprinkle it upon the mercy seat. “And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.”{CIHS 35.2}

§84 亚伦要“两手按在羊头上，承认以色列人诸般的罪孽，过犯，就是他们一切的罪愆，把这罪都归在羊的头上，藉着所派之人的手，送到旷野去。要把这羊放在旷野；这羊要担当他们一切的罪孽，带到无人之地”（利16:21-22）。直等到这一只羊如此被送走之后，百姓才认为自己的罪担已经卸除。在赎罪的工作正在进行之际，各人都必须刻苦己心。以色列全会众都要摆脱一切俗务，而用全天的功夫在上帝面前严肃地自卑，祈祷，禁食，并深刻地省察己心。{CIHS 35.3}

§85 “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities unto a land not inhabited.” Not until the goat had been thus sent away did the people regard themselves as freed from the burden of their sins. Every man was to afflict his soul while the work of atonement was going forward. All business was laid aside, and the whole congregation of Israel spent the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart.{CIHS 35.3}

§86 百姓从这一年一度的礼节上学得有关赎罪的重要真理。一年之中所献的诸赎罪祭虽已代替了罪人丧命，可是那牺牲的血还没有彻底赎完他们的罪；这不过是一种把罪转移到圣所中的方法而已。藉着牺牲的血，罪人承认了律法的权威，承认了自己干犯律法的罪，并表示了自己相信那除去世人罪孽的主；但他还没有完全脱离律法的裁判。及至赎罪日大祭司既为会众献了祭物，就把祭牲的血带入至圣所，再把血弹在法版上面的施恩座上。这样才满足了律法索取罪人生命的条款。于是祭司以中保的身份，就把所有的罪承当在自己身上，并把以色列人的罪担带出圣所。既到了会幕门口，他就按手在阿撒泻勒羊的头上，“承认以色列人诸般的罪孽，过犯，就是他们一切的罪愆，把这罪都归在羊的头上。”及至那担当这些罪的羊被放到旷野之后，这些罪孽就和那只羊一样，算为与百姓永远隔离了。这些礼节都是照着“天上事的形状和影像”举行的（来8:5）。?* 注:每当为祭司或全会众献赎罪祭之时，祭牲的血被带入圣所弹在幔子前面并抹在金香坛的四角。将脂油烧在外院的燔祭坛上，但是祭牲的身体要烧在营外。见利4:1-21.然而，每当为官长或个人献赎罪祭时，祭牲的血并不带入圣所，而是照上主指示摩西的，由祭司吃祭牲的肉。见利6:26；4:22-35.因此就象作者在别处所描述的: “百姓的罪在表号中转移到供职的祭司身上，他是百姓的中保。祭司自己不能成为赎罪祭，用自己的生命施行救赎，因为他也是罪人。所以他不自己受死，而是杀一只没有瑕疵的羔羊。罪的刑罚转移到无辜的牲畜身上。这祭牲就是这样立即成为他的替身。它预表耶稣基督所作完备的牺牲。世人透过这祭牲的血，凭着信心仰望那为世人赎罪的基督宝血。”(1SM 230){CIHS 35.4}

§87 Important truths concerning the atonement were taught the people by this yearly service. In the sin offerings presented during?the year, a substitute had been accepted in the sinner’s stead; but the blood of the victim had not made full atonement for the sin. It had only provided a means by which the sin was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed the guilt of his transgression, and expressed his faith in Him who was to take away the sin of the world; but he was not entirely released from the condemnation of the law. On the Day of Atonement the high priest, having taken an offering for the congregation, went into the most holy place with the blood and sprinkled it upon the mercy seat, above the tables of the law. Thus the claims of the law, which demanded the life of the sinner, were satisfied. Then in his character of mediator the priest took the sins upon himself, and, leaving the sanctuary, he bore with him the burden of Israel’s guilt. At the door of the tabernacle he laid his hands upon the head of the scapegoat and confessed over him “all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat.” And as the goat bearing these sins was sent away, they were, with him, regarded as forever separated from the people. Such was the service performed “unto the example and shadow of heavenly things.”?Hebrews 8:5.?{CIHS 35.4}

§88 天上事物的影像

§89 A Figure of Things in the Heavens

§90 如上所述，地上的圣所乃是摩西照着在山上所指示他的样式建造的。“所献的礼物和祭物，”是“作现今的一个表样；”它的两层圣所是“照着天上样式作的；”我们尊荣的大祭司基督“在圣所，就是真帐幕里，作执事；这帐幕是主所支的，不是人所支的”（来9:9;23;8:2）。使徒约翰蒙恩在异象中看到天上上帝的殿，他看见那里“有七盏火灯在宝座前点着。”他看到“一位天使拿着金香炉，……有许多香赐给他，要和众圣徒的祈祷一同献在宝座前的金坛上”（启4:5;8:3）。先知在这里蒙准得见天上圣所的第一层；他看见地上圣所中的金灯台和香坛所预表的“七盏火灯”和“金坛。”又一次，“上帝天上的殿开了，”约翰便看见幔子里面的至圣所。这里他看见“祂的约柜，”就是摩西所仿造来安放上帝律法的约柜的样本（启11:19）。{CIHS 36.1}

§91 As has been stated, the earthly sanctuary was built by Moses according to the pattern shown him in the mount. It was “a figure for the time then present, in which were offered both gifts and sacrifices;” its two holy places were “patterns of things in the heavens;” Christ, our great High Priest, is “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”?Hebrews 9:9, 23;?8:2. As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there “seven lamps of fire burning before the throne.” He saw an angel “having a golden censer; and there was given unto him much incense, that he should offer it with the prayers?of all saints upon the golden altar which was before the throne.”?Revelation 4:5;?8:3. Here the prophet was permitted to behold the first apartment of the sanctuary in heaven; and he saw there the “seven lamps of fire” and the “golden altar” represented by the golden candlestick and the altar of incense in the sanctuary on earth. Again, “the temple of God was opened” (Revelation 11:19), and he looked within the inner veil, upon the holy of holies. Here he beheld “the ark of His testament” (Revelation 11:19), represented by the sacred chest constructed by Moses to contain the law of God.?{CIHS 36.1}

§92 摩西“照所看见的样式”造了地上的圣所。保罗声称“帐幕和各样器皿”完工的时候，都是“照着天上样式作的”（徒7:44;来9:21;23）。约翰也说他见过天上的圣所。可见那一座有耶稣为我们服务的圣所，乃是伟大的原本，摩西所造的不过是它的副本。{CIHS 37.1}

§93 Moses made the earthly sanctuary, “according to the fashion that he had seen.” Paul declares that “the tabernacle, and all the vessels of the ministry,” when completed, were “the patterns of things in the heavens.”?Acts 7:44;?Hebrews 9:21, 23. And John says that he saw the sanctuary in heaven. That sanctuary, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy.{CIHS 37.1}

§94 天上的殿就是万王之王的居所，那里“事奉祂的有千千，在祂面前侍立的有万万”（但7:10）。那殿充满了上帝宝座的荣光，那里有光明的撒拉弗遮脸敬拜──这殿的伟大和荣耀是任何地上的建筑所不能代表的。然而地上的圣所及其种种礼节有重要的真理要教训人，就是那有关天上的圣所以及在那里为人类的救赎所进行之大工。{CIHS 37.2}

§95 The heavenly temple, the abiding place of the King of kings, where “thousands ministered unto Him, and ten thousand times ten thousand stood before Him” (Daniel 7:10), that temple filled with the glory of the eternal throne, where seraphim, its shining guardians, veil their faces in adoration—no earthly structure could represent its vastness and its glory. Yet important truths concerning the heavenly sanctuary and the great work there carried forward for man’s redemption were to be taught by the earthly sanctuary and its services.{CIHS 37.2}

§96 救主在升天之后就开始了祂作为大祭司的工作。保罗说：“基督并不是进了人手所造的圣所，这不过是真圣所的影像，乃是进了天堂，如今为我们显在上帝面前”（来9:24）。正如基督的服务包括两大部分，各占一段时期，并在天上各有不同的所在；照样，表号性的礼节也分为两部分，就是每日的崇事和一年一度的崇事。各在圣幕的一层中举行。{CIHS 37.3}

§97 After His ascension, our Saviour was to begin His work as our High Priest. Says Paul, “Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.”?Hebrews 9:24. As Christ’s ministration was to consist of two great divisions, each occupying a period of time and having a distinctive place in the heavenly sanctuary, so the typical ministration consisted of two divisions, the daily and the yearly service, and to each a department of the tabernacle was devoted.{CIHS 37.3}

§98 正如基督升天之后显在上帝面前，用祂的血为悔改相信的人代求，照样，祭司也在每天的服务中为罪人把祭牲的血洒在圣所里。{CIHS 38.1}

§99 As Christ at His ascension appeared in the presence of God to plead His blood in behalf of penitent believers, so the priest in the daily ministration sprinkled the blood of the sacrifice in the holy place in the sinner’s behalf.{CIHS 38.1}

§100 基督的血虽然使悔改的罪人脱离律法的裁判，但还没有取消他的罪，而他的罪仍然记录在圣所的册子上，直到最后赎罪的日子；照样，在表号性的仪式中，赎罪祭的血移去了悔改之人的罪，但这罪仍留在圣所中直到赎罪日。{CIHS 38.2}

§101 The blood of Christ, while it was to release the repentant sinner from the condemnation of the law, was not to cancel the sin; it would stand on record in the sanctuary until the final atonement; so in the type the blood of the sin offering removed the sin from the penitent, but it rested in the sanctuary until the Day of Atonement.{CIHS 38.2}

§102 清除犯罪的记录

§103 Cleansed From the Record of Sin

§104 在那最后赏罚的大日，凡死了的人，都要“凭着这些案卷所记载的，照他们所行的受审判”（启20:12）。那时，藉着基督赎罪之血的功劳，一切真实悔改之人的罪必要从天上的案卷中被涂抹。这样，圣所中罪愆的记录就洁净了。在表号中，赎罪日的礼节就是代表这救赎的大工或涂抹罪的工作，──地上圣所的洁净是藉着赎罪祭牲的血，把那曾使圣所污秽的罪挪移出去而完成的。{CIHS 38.3}

§105 In the great day of final award, the dead are to be “judged out of those things which were written in the books, according to their works.”?Revelation 20:12. Then by virtue of the atoning blood of Christ, the sins of all the truly penitent will be blotted from the books of heaven. Thus the sanctuary will be freed, or cleansed, from the record of sin. In the type, this great work of atonement, or blotting out of sins, was represented by the services of the Day of Atonement—the cleansing of the earthly sanctuary, which was accomplished by the removal, by virtue of the blood of the sin offering, of the sins by which it had been polluted.{CIHS 38.3}

§106 正如真实悔改之人的罪最后被赎，是要从天上的案卷中被涂抹，不再被纪念；也不再追想；照样，在表号中，这些罪要被带到旷野与会众永远隔离。{CIHS 38.4}

§107 As in the final atonement the sins of the truly penitent are to be blotted from the records of heaven, no more to be remembered or come into mind, so in the type they were borne away into the wilderness, forever separated from the congregation.{CIHS 38.4}

§108 撒但既是罪的创始者，是直接鼓动一切罪恶，使上帝的儿子舍命的祸首，所以为维护公义起见，撒但必须受最后的刑罚。及至基督清除了天上圣所中的罪，并将这些罪加在那应受最后刑罚的撒但身上之后，基督救赎世人和洁净宇宙的工作方告结束。照样，在表号性的奉献礼中，周年的服务也要到洁净圣所并在阿撒泻勒头上认罪之后才算完成。{CIHS 38.5}

§109 Since Satan is the originator of sin, the direct instigator of all the sins that caused the death of the Son of God, justice demands that Satan shall suffer the final punishment. Christ’s work for the redemption of men and the purification of the universe from sin will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan, who will bear the final penalty. So in the typical service, the yearly round of ministration closed with the purification of the sanctuary, and the confessing of the sins on the head of the scapegoat.{CIHS 38.5}

§110 这样，在会幕以及后来代替会幕的圣殿中的崇事上，百姓每天可以得到有关基督的死和祂服务之伟大真理的教训。并且他们要一年一度展望到基督与撒但大斗争结束时的大事，就是罪和罪人最后从宇宙中被清除。（PP. 343-358）{CIHS 39.1}

§111 Thus in the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day the great truths relative to Christ’s death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners.—Patriarchs and Prophets, 343-358.{CIHS 39.1}

§112 思考题Study Questions1. 在旷野预备建造圣所的首要条件是什么？

§113 1. What were the “first requisites” for preparing the sanctuary in the wilderness? (23)

§114 2. 这圣所的设计基于什么？如何得到的？

§115 2. What formed the basis for the plan for this sanctuary? How was it obtained? (23)

§116 3. 圣香的香气充满圣所并扩散到圣幕四围很远的地方有意义吗？

§117 3. Is there significance to incense fragrance diffusing throughout the sanctuary and “far around the tabernacle”? (26, 27, 32, 33)

§118 4. 上帝的临格怎么显现，在何处显现？

§119 4. What was the manifestation of the divine Presence, and where did it appear? (27)

§120 5. 律法和施恩座都在至圣所里。为何这样？

§121 5. The law and the mercy seat were both in the most holy place. Why is this so? (27)

§122 6. 为何胸牌是祭司的圣衣上最神圣的部分？

§123 6. Why was the breastplate the most sacred of the priestly vestments? (30)

§124 7. 藉着祭司的服装和行动，哪三件事要印刻在以色列人心中？

§125 7. What three things were to be impressed upon Israel by the apparel and deportment of the priests? (30)

§126 8. 圣所每一部分崇事的指示为何都如此的清楚明确？

§127 8. Why was the instruction on every part of the sanctuary services so explicit and definite? (30, 31)

§128 9. 祭牲必须是没有瑕疵的有何双重意义?

§129 9. How was the fact that the animal sacrifices were “without blemish” of double significance? (31, 32)

§130 10. 香和血同时奉上。为何这样？

§131 10. The offering of incense and blood was simultaneous. Why was this so? (32, 33)

§132 11. 罪以哪两种方式从悔改之人转移到了圣所里？

§133 11. In what two ways was sin transferred from the penitent to the sanctuary? (34)

§134 12. 圣所中百姓的罪何时且如何得以洁净？

§135 12. When and how was the sanctuary cleansed from the sins of the people? (35, 36)

§136 13. 约翰在异象中看到了天上圣所第一层和第二层里的什么物件？它有多大多荣耀？

§137 13. What objects did John see as in vision he viewed the first and second apartments of the heavenly sanctuary? What of its vastness and glory? (36)

§138 14. 圣所每天和每年的祭礼如何彼此相连？将此应用于基督作为我们的大祭司的服务以及天上圣所中犯罪记录的清除。(37, 38)

§139 14. How are the daily and yearly services of the sanctuary connected to each other? Apply this to Christ’s ministry as our High Priest and the cleansing of the heavenly sanctuary from the record of sin. (37, 38)