你们要圣洁，因为我是圣洁的。
×××××××××××××××××××××××××××××××××××××××
在英文团契呼召志愿者参与bible.org的事工，一无响应。但是自己还是继续做些工作吧。
这是刚刚翻译完成的文章。需要翻译，中文神学文章作者，程序员，还有各种志愿者，打造一个好的中文神学资源出来。
×××××××××××××××××××××××××××××××××××××××
By Bob Deffinbaugh
Created 05/18/2004 – 13:00
翻译：Eddy Zhang
The Holiness of God神的圣洁
Introduction简介
Many people attend church on Easter Sunday for the first or second time of the year (they also come at Christmas). There seems to be something positive, something encouraging and hopeful about Easter. There is the emphasis on the resurrection of Christ and the hope of resurrection for all men, although, for the unbeliever, this hope is ill-founded.
很多人一年的复活节才第一次或者第二次去教堂（他们在圣诞节也会去）。复活节看来似乎有某种正面的，给人鼓舞与希望的内容。复活节强调了基督的复活和所有人都将复活的盼望，虽然对于无信仰的人来说，这样的盼望是毫无根据的。
The crucifixion of Christ began as a festive celebration, appearing to be a victory for His opponents and a stunning defeat for Christ. But as events leading to the death of our Lord took place, all of this changed. The crowds were terrified by what they saw, and they left shaken:
将基督钉在十字架上，在基督的敌人们看来是一个值得庆贺的胜利和对于基督的沉重打击。但是随着我们的主的死亡所发生的事件，一切都彻底改变了。人们为他们所看见的而战抖，带着恐惧离开：
48 And all the multitudes who came together for this spectacle, when they observed what had happened, [began] to return, beating their breasts (Luke 23:46-48).
After our Lord had risen from the dead and ascended to the Father, the disciples began to proclaim Him as the promised Messiah and risen Lord (see Acts 2:22-36; 3:11-26). This caused great consternation for those who thought they had silenced Him once for all (see Acts 4:1-2).
48 聚集观看的众人见了这所成的事都捶着胸回去了（路加23：46-48）。我们的主复活并升高到父那里之后，门徒们开始传扬他就是应许的弥赛亚和复活的主（参见使徒行传2：22-36；3：11-26）。这让那些以为已经永久解决了他并让他沉默的人惊恐不已（见使徒行传4：1-2）。
For the Christian, the resurrection of our Lord from the grave is a comforting truth, which should also inspire reverence and awe, for the resurrection of Christ from the dead is proof of His holiness. But this same resurrection should instill a different kind of fear in the hearts of those who have rejected Him, for when He returns to this earth He will do so to defeat His enemies. If they truly understand its implications, the resurrection of our Lord should not comfort the unbeliever. It can, however, motivate unbelievers to repent and turn to Him for the forgiveness of sins and for eternal life, even as it did for thousands on the day of Pentecost (see Acts 2:37-42).
As we study the attribute of the holiness of God and the Son of God (not forgetting the Holy Spirit of God), let us consider the response which this truth should produce in our lives as we seek to worship and serve Him.
对于基督徒来说，我们的主从坟墓中复活是一件令人安慰的事实，并且启示我们将崇敬和敬畏归给他，因为基督的复活证明了他的圣洁。但是这同样的复活将逐渐带给那些拒绝他的人某种内心的恐惧，因为当他再次降临世界时他将以同样的方式击败他的敌人。如果他们真的理解这个含义，我们主的复活就不会给不信者带来安慰。但是，却可能促使不信者悔改并转向他寻求罪的饶恕和永生，就像在五旬节带给数千人的改变一样（见使徒行传2：37-42）。在我们学习神和他的儿子的圣洁之性质（不要忘记神的圣灵），让我们考虑这一真理在我们寻求敬拜和服侍他的时候可以如何的带给我们新的生命。
The Importance
of the Holiness of God神之圣洁的重要性
As we approach the subject of the holiness of God, let us be mindful of the importance of this divine attribute. R. C. Sproul makes this insightful observation from Isaiah 6:
在开始学习神的圣洁这个主题时，让我们记住这一神圣属性的重要性。司布尔（R. C. Sproul）从以赛亚6章中得到这样的洞见：
“The Bible says that God is holy, holy, holy. Not that He is merely holy, or even holy, holy. He is holy, holy, holy. The Bible never says that God is love, love, love, or mercy, mercy, mercy, or wrath, wrath, wrath, or justice, justice, justice. It does say that He is holy, holy, holy, the whole earth is full of His glory.”21 [1]
圣经称神是“圣哉，圣哉，圣哉”。他不仅仅是“圣哉”，也不仅仅是“圣哉，圣哉”，他是“圣哉，圣哉，圣哉”。圣经从来没有说神是“爱，爱，爱”，或者“仁慈，仁慈，仁慈”，又或“愤怒，愤怒，愤怒”，又或“公义，公义，公义”。但是圣经说他是““圣哉，圣哉，圣哉”，他的圣洁充满全地。21 [1]
Holiness Defined圣洁的定义
The term “holy” is often understood in its contemporary usage rather than its true meaning in the Scriptures. For this reason, our study must begin by reviewing several dimensions of the definition of holiness.
“圣洁”一词常常被理解为其现代的用法而不是在圣经中真正的含义。因此，我们的研究将从回顾圣洁的若干定义开始。
(1) To be holy is to be distinct, separate, in a class by oneself. As Sproul puts it:
(1) 成圣就是被从自身所属之类中完全分开，分离。司布尔**（Sproul）如是说：**
The primary meaning of* holy* is ‘separate.’ It comes from an ancient word that meant, ‘to cut,’ or ‘to separate.’ Perhaps even more accurate would be the phrase ‘a cut above something.’ When we find a garment or another piece of merchandise that is outstanding, that has a superior excellence, we use the expression that it is ‘a cut above the rest.’22 [2]
圣洁的基本含义是‘分离’。这个词从词源是‘割下’或者‘分离’。也许一个更精确的描述是‘从某物上割下’。当我们发现一件衣物或者一件商品十分杰出，远超其余，我们可能用“卓然不群”来表达我们的想法。
This means that the one who is holy is uniquely holy, with no rivals or competition.
这表示一个圣洁的存在是唯一圣洁的，无物可以相较，无物可以匹敌。
“When the Bible calls God holy it means primarily that God is transcendentally separate. He is so far above and beyond us that He seems almost totally foreign to us. To be holy is to be ‘other,’ to be different in a special way. The same basic meaning is used when the word* holy* is applied to earthly things.”23 [3]
“当圣经将神成为圣洁之时，原则上是说神是超越的。他是如此遥远与高超，看起来几乎全然与我们不同。成圣就是成为“另一个”，以一种特殊的方式有所不同。这个含义同样适用于我们称呼地上的事物”。23 [3]
The Scriptures put it this way:
圣经是这样说的：
11 “Who is like Thee among the gods, O LORD? Who is like Thee, majestic in holiness, Awesome in praises, working wonders? (Exodus 15:11). 2 “There is no one holy like the LORD, Indeed, there is no one besides Thee, Nor is there any rock like our God (1 Samuel 2:2).
11 耶和华阿，众神之中，谁能象你？谁能象你―至圣至荣，可颂可畏，施行奇事？（出埃及记15：11）。 2 只有耶和华为圣；除他以外没有可比的，也没有磐石象我们的 神。（撒上2：2）。
8 There is no one like Thee among the gods, O Lord; Nor are there any works like Thine. 9 All nations whom Thou hast made shall come and worship before Thee, O Lord; And they shall glorify Thy name. 10 For Thou art great and doest wondrous deeds; Thou alone art God (Psalms 86:8-10; see also Psalm 99:1-3; Isaiah 40:25; 57:15).
8 主啊，诸 神之中没有可比你的；你的作为也无可比。 9 主啊，你所造的万民都要来敬拜你；他们也要荣耀你的名。 10 因你为大，且行奇妙的事；惟独你是 神。（诗篇86：8-10；另见诗篇99：1-3；以赛亚40：25；57：15）。
(2) To be holy is to be morally pure.
(2) 成圣就是道德之纯洁。 When things are made holy, when they are consecrated, they are set apart unto purity. They are to be used in a pure way. They are to reflect purity as well as simple apartness. Purity is not excluded from the idea of the holy; it is contained within it. But the point we must remember is that the idea of the holy is never exhausted by the idea of purity. It includes purity but is much more than that. It is purity and transcendence. It is a transcendent purity.24 [4]
当一物被成圣，当他们被献上为祭，需要通过洁净以分别。他们以纯洁的方式被使用。与简单的分离一样，他们也表达洁净之意。洁净内含于圣洁的概念中。对于此我们务必谨记圣洁不受限于洁净的概念。它包含洁净，但是远远不止于洁净而已。它是洁净与超越。它是超越的洁净。24 [4]
3 Who may ascend into the hill of the LORD? and who may stand in His holy place? 4 He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood, And has not sworn deceitfully. 5 He shall receive a blessing from the LORD And righteousness from the God of his salvation (Psalms 24:3-5).
3 谁能登耶和华的山？谁能站在他的圣所？ 4 就是手洁心清、不向虚妄、起誓不怀诡诈的人。 5 他必蒙耶和华赐福，又蒙救他的 神使他成义。（诗篇24：3-5）。
3 And one called out to another and said, “Holy, Holy, Holy, is the LORD Of hosts, The whole earth is full of His glory.” 4 And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. 5 Then I said, “Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips; for my eyes have seen the King, the LORD of hosts” (Isaiah 6:3-5).
3 彼此呼喊说：圣哉！圣哉！圣哉！万军之耶和华；他的荣光充满全地！ 4 因呼喊者的声音，门槛的根基震动，殿充满了烟云。 5 那时我说：祸哉！我灭亡了！因为我是嘴唇不洁的人，又住在嘴唇不洁的民中，又因我眼见大君王―万军之耶和华。（以赛亚6:3-5）。
13a [Thine] eyes are too pure to approve evil, And Thou canst not look on wickedness [with favor] (Habakkuk 1:13a).
13a 你眼目清洁，不看邪僻，不看奸恶；（哈巴谷书1：13a）。
(3) For God to be holy is for Him to be holy in relation to every aspect of His nature and character.
(3) 称神是圣洁的，意指他的本性的每一个方面都是圣洁的。 When we use the word* holy* to describe God, we face another problem. We often describe God by compiling a list of qualities or characteristics that we call attributes. We say that God is a spirit, that He knows everything, that He is loving, just, merciful, gracious, and so on. The tendency is to add the idea of the holy to this long list of attributes as one attribute among many. But when the word* holy* is applied to God, it does not signify one single attribute. On the contrary, God is called holy in a general sense. The word is used as a synonym for his deity. That is, the word* holy* calls attention to all that God is. It reminds us that His love is holy love, his justice is holy justice, his mercy is holy mercy, his knowledge is holy knowledge, his spirit is holy spirit.25 [5]
当我们用圣洁来描述神，我们面临另一个问题。我们常常用一组我们称为属性的形容词和特点来描述他。我们说神是个灵，他是全知的，他是爱，公义，怜悯，仁慈，等等。一种倾向是将圣洁加于这一常常的属性列表之上，以作为众多属性中的一种。但是当圣洁一词用于神，并非定义了某个单独的属性。神的圣洁是从普遍意义上使用的。这个词是神的神性的同义词。也即圣洁可以用于神本身之所是。它提醒我们神的爱是圣洁的爱，他的公义是圣洁的公义，他的怜悯是圣洁的怜悯，他的知识是圣洁的知识，他的灵是圣灵。25 [5]
How Important Is Holiness?圣洁有多重要？
The holiness of God is not merely a theological subject fit for scholars with the interest and stamina to pursue it. Indeed, the holiness of God is a matter of great importance to every living soul. The Christian should be especially concerned with the holiness of God. Several incidents in the Old and New Testaments underscore the importance of holiness to the believer. These examples are but a few of the accounts in Scripture dealing with God’s holiness and its impact on saints.
神的圣洁不仅仅是一个适合学者讨论和研究的神学主题。实际上，神的圣洁对于每一个活着的灵魂来说都有极大的重要性。基督徒特别应该注重神的圣洁。旧约和新约中的一些事件凸显了圣洁对于信徒的重要性。这些例子仅仅是圣经中关于神的圣洁及其对于圣徒的影响的少数几个。
Moses and the Holiness of God
(Numbers 20:1-13; 27:12-14)摩西和圣洁的神（民数记20：1-13；27：12-14）
1 Then the sons of Israel, the whole congregation, came to the wilderness of Zin in the first month; and the people stayed at Kadesh. Now Miriam died there and was buried there. 2 And there was no water for the congregation; and they assembled themselves against Moses and Aaron. 3 The people thus contended with Moses and spoke, saying, “If only we had perished when our brothers perished before the LORD! 4 Why then have you brought the LORD’S assembly into this wilderness, for us and our beasts to die here? 5 And why have you made us come up from Egypt, to bring us in to this wretched place? It is not a place of grain or figs or vines or pomegranates, nor is there water to drink.” 6 Then Moses and Aaron came in from the presence of the assembly to the doorway of the tent of meeting, and fell on their faces. Then the glory of the LORD appeared to them; 7 and the LORD spoke to Moses, saying, 8 “Take the rod; and you and your brother Aaron assemble the congregation and speak to the rock before their eyes, that it may yield its water. You shall thus bring forth water for them out of the rock and let the congregation and their beasts drink.” 9 So Moses took the rod from before the LORD, just as He had commanded him; 10 and Moses and Aaron gathered the assembly before the rock. And he said to them, “Listen now, you rebels; shall we bring forth water for you out of this rock?” 11 Then Moses lifted up his hand and struck the rock twice with his rod; and water came forth abundantly, and the congregation and their beasts drank. 12 But the LORD said to Moses and Aaron, “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them.” 13 Those [were] the waters of Meribah, because the sons of Israel contended with the LORD, and He proved Himself holy among them (Numbers 20:1-14).
1 正月间，以色列全会众到了寻的旷野，就住在加低斯。米利暗死在那里，就葬在那里。 2 会众没有水喝，就聚集攻击摩西、亚伦。 3 百姓向摩西争闹说：我们的弟兄曾死在耶和华面前，我们恨不得与他们同死。 4 你们为何把耶和华的会众领到这旷野、使我们和牲畜都死在这里呢？ 5 你们为何逼着我们出埃及、领我们到这坏地方呢？这地方不好撒种，也没有无花果树、葡萄树、石榴树，又没有水喝。 6 摩西、亚伦离开会众，到会幕门口，俯伏在地；耶和华的荣光向他们显现。 7 耶和华晓谕摩西说： 8 你拿着杖去，和你的哥哥亚伦招聚会众，在他们眼前吩咐磐石发出水来，水就从磐石流出，给会众和他们的牲畜喝。 9 于是摩西照耶和华所吩咐的，从耶和华面前取了杖去。 10 摩西、亚伦就招聚会众到磐石前。摩西说：你们这些背叛的人听我说：我为你们使水从这磐石中流出来么？ 11 摩西举手，用杖击打磐石两下，就有许多水流出来，会众和他们的牲畜都喝了。 12 耶和华对摩西、亚伦说：因为你们不信我，不在以色列人眼前尊我为圣，所以你们必不得领这会众进我所赐给他们的地去。 13 这水名叫米利巴水，是因以色列人向耶和华争闹，耶和华就在他们面前显为圣。（米利巴就是争闹的意思）（民数记 20:1-13）。
12 Then the LORD said to Moses, “Go up to this mountain of Abarim, and see the land which I have given to the sons of Israel. 13 And when you have seen it, you too shall be gathered to your people, as Aaron your brother was; 14 for in the wilderness of Zin, during the strife of the congregation, you rebelled against My command to treat Me as holy before their eyes at the water.” (These are the waters of Meribah of Kadesh in the wilderness of Zin.) (Numbers 27:12-14).
12 耶和华对摩西说：你上这亚巴琳山，观看我所赐给以色列人的地。 13 看了以后，你也必归到你列祖（原文作本民）那里，象你哥哥亚伦一样。 14 因为你们在寻的旷野，当会众争闹的时候，违背了我的命，没有在涌水之地、会众眼前尊我为圣。（民数记 27:12-14）
Moses had good reason to be angry with the Israelites. They were indeed a “stiff-necked people,” even as God Himself had said (see Exodus 33:5). The Israelites arrived at Kadesh, a place whose name meant “holy.” There, Miriam died and was buried. At Kadesh, there was no water for the people to drink. The people were hostile and a mob contended with Moses and Aaron wishing they were dead, or even better, that Moses and Aaron were. They protested they had not been “led” as much as “mis-led” by Moses to a land far from what they were promised. That there was now no water here was the final straw.
摩西向以色列人发怒的理由非常充分。他们真是“硬着颈项的百姓”，正如神亲口所说（见出埃及记 33：5）。以色列人来到加低斯，这个地名的意思是“圣洁”。米利暗死在那里，就葬在那里。在加低斯百姓没有水喝。群众开始暴乱，一群暴徒围着摩西和亚伦要将他们置之死地，他们几乎已经成功了。人们指责他们没有将会众领到应许之地。而无水成为群众暴乱的最终借口。
Moses and Aaron went to the doorway of the tent of meeting, and there the glory of the Lord appeared to them. God then commanded Moses to take his rod and speak to the rock, from which water would flow for the people. Moses was furious with the people as he gathered them before the rock, the “spiritual rock” Paul later identifies as Christ Himself (1 Corinthians 10:4). Instead of merely speaking to the rock as commanded, in his anger, Moses struck the rock twice. The consequences were indeed severe.
摩西和亚伦来到会幕门口，耶和华的荣光向他们显现。耶和华晓谕摩西拿着杖去吩咐磐石流出水来，这就是以后保罗所说的，预表着基督本人的“灵石”（哥林多前书 10：4）。但是在暴怒中，摩西并没有仅仅吩咐磐石，而是用杖击打磐石两下。这带来的严重的后果。
Who has not lost his or her temper and done worse than striking a rock with a stick? Yet this act was so serious in God’s sight that He forbade Moses to enter into the land of promise. Moses never saw the land to which he came so close. Why? God told him, and he recorded it for us: “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel.…” (Numbers 20:12). And by dealing severely with Moses for his transgression, God is said to have “proved Himself holy among them” (verse 13).
谁又没有暴怒，所作的甚于用杖击打磐石呢？但是这个行为在神看来非常严重，所以他禁止摩西进入应许之地。摩西再也不能看见他曾经如此接近的土地。为什么？神告诉他，而他则为我们记录下来，“因为你们不信我，不在以色列人眼前尊我为圣……”（民数记20：12）。在严厉地处理摩西的过犯时，神说这是“不在以色列人眼前尊我为圣”（13节）。
In a moment of anger, Moses sinned, and for this sin he was kept from entering the land of promise. The act was striking the rock. But it was much more than this. Striking the rock was an act of disobedience, of failing to follow God’s instructions. Even more, it was identified by God as an act of unbelief:
因为一时的激愤，摩西犯罪了，并且因为这罪，他不得进入应许之地。他的罪行是用杖击打磐石。但并不仅仅因此而已。击打磐石是不顺服的行为，因为没有遵守神的指引。由此，神认为这是不信的表现：
12 “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them” (verse 12).
12 “耶和华对摩西、亚伦说：因为你们不信我，不在以色列人眼前尊我为圣，所以你们必不得领这会众进我所赐给他们的地去。”（12节）。
I always thought Moses sinned merely by striking the rock which somehow, like the burning bush of years earlier (see Exodus 3), was a manifestation of the presence of God. The root sin was irreverence, and that irreverence was the cause of Moses’ disobedience26 [6] and his striking the rock. Moses’ anger with the people overcame his fear of God. His fear of God should have overcome his anger with the Israelites. God took Moses’ irreverence most seriously.
我常常以为摩西不过是犯了某种用杖击打磐石的罪，就像早年那燃烧的荆棘一样（见出埃及记3），一样显示了神的存在。犯罪的根源是不尊重神，这导致了摩西的不顺服，因此他用杖击打磐石。摩西对于百姓的愤怒超过了他对神的敬畏。但他对神的敬畏应该克服他对以色列人的愤怒，所以神将这不尊重看得很重。
Uzzah and the Holiness of God:
(2 Samuel 6:1-11)乌撒与神的圣洁(撒下 6:1-11)
1 Now David again gathered all the chosen men of Israel, thirty thousand. 2 And David arose and went with all the people who were with him to Baale-judah, to bring up from there the ark of God which is called by the Name, the very name of the LORD of hosts who is enthroned [above] the cherubim. 3 And they placed the ark of God on a new cart that they might bring it from the house of Abinadab which was on the hill; and Uzzah and Ahio, the sons of Abinadab, were leading the new cart. 4 So they brought it with the ark of God from the house of Abinadab, which was on the hill; and Ahio was walking ahead of the ark. 5 Meanwhile, David and all the house of Israel were celebrating before the LORD with all kinds of [instruments made of] fir wood, and with lyres, harps, tambourines, castanets and cymbals. 6 But when they came to the threshing floor of Nacon, Uzzah reached out toward the ark of God and took hold of it, for the oxen nearly upset [it.] 7 And the anger of the LORD burned against Uzzah, and God struck him down there for his irreverence; and he died there by the ark of God. 8 And David became angry because of the LORD’S outburst against Uzzah, and that place is called Perez-uzzah to this day. 9 So David was afraid of the LORD that day; and he said, “How can the ark of the LORD come to me?” 10 And David was unwilling to move the ark of the LORD into the city of David with him; but David took it aside to the house of Obed-edom the Gittite. 11 Thus the ark of the LORD remained in the house of Obed-edom the Gittite three months, and the LORD blessed Obed-edom and all his household (2 Samuel 6:1-11).
1 大卫又聚集以色列中所有挑选的人叁万。 2 大卫起身，率领跟随他的众人前往，要从巴拉犹大将 神的约柜运来；这约柜就是坐在二基路伯上万军之耶和华留名的约柜。 3 他们将 神的约柜从冈上亚比拿达的家里抬出来，放在新车上；亚比拿达的两个儿子乌撒和亚希约赶这新车。 4 他们将 神的约柜从冈上亚比拿达家里抬出来的时候，亚希约在柜前行走。 5 大卫和以色列的全家在耶和华面前，用松木制造的各样乐器和琴、瑟、鼓、钹、锣，作乐跳舞。 6 到了拿艮的禾场，因为牛失前蹄（或译：惊跳），乌撒就伸手扶住 神的约柜。 7 神耶和华向乌撒发怒，因这错误击杀他，他就死在 神的约柜旁。 8 大卫因耶和华击杀（原文是闯杀）乌撒，心里愁烦，就称那地方为毘列斯乌撒，直到今日。 9 那日，大卫惧怕耶和华，说：耶和华的约柜怎可运到我这里来？ 10 于是大卫不肯将耶和华的约柜运进大卫的城，却运到迦特人俄别以东的家中。 11 耶和华的约柜在迦特人俄别以东家中叁个月；耶和华赐福给俄别以东和他的全家（撒下 6：1-11）。
The Philistines had captured the ark of God and sought to keep it as a trophy of their victory. It soon became evident the ark was the source of much suffering to them. They passed it about and finally determined to be rid of it by sending it back to Israel. They transported it in a way the Philistine priests and diviners recommended. They put a guilt offering of gold in the ark and placed it on a newly-made cart drawn by two cows just separated from their calves (see 1 Samuel 6).
If the Philistines could not stand in the presence of the Holy God of Israel, neither could the people of Beth-shemesh where the ark arrived:
非利士人俘获了神的约柜并准备将其作为他们的战利品。但是很快他们就发现约柜是一切巨大痛苦的根源。他们到处转移约柜，最后还是决定放弃并归还以色列人。根据非利士的祭司和占卜者建议的方式，他们将约柜运出。他们为以色列的圣洁之神放上了赎罪奉献的金子，将其放在新造的车上，由两头刚刚生下小牛的母牛拉车（见撒上6）。如果非利士人不能在以色列圣洁之神面前站立，约柜所到的伯示麦的人也同样不能。
19 And He struck down some of the men of Beth-shemesh because they had looked into the ark of the LORD. He struck down of all the people, 50,070 men, and the people mourned because the LORD had struck the people with a great slaughter. 20 And the men of Beth-shemesh said, “Who is able to stand before the LORD, this holy God? And to whom shall He go up from us?” 21 So they sent messengers to the inhabitants of Kiriath-jearim, saying, “The Philistines have brought back the ark of the LORD; come down and take it up to you” (1 Samuel 6:19-21).
19 耶和华因伯示麦人擅观他的约柜，就击杀了他们七十人；那时有五万人在那里（原文是七十人加五万人）。百姓因耶和华大大击杀他们，就哀哭了。 20 伯示麦人说：谁能在耶和华这圣洁的 神面前侍立呢？这约柜可以从我们这里送到谁那里去呢？(撒上 6:19-21).
The men of Kiriath-jearim came and took the ark of the LORD and brought it to the house of Abinadab and consecrated Abinadab’s son, Eleazar, to keep the ark, where it remained for some 20 years (1 Samuel 7:1-2). Finally, David, accompanied by 30,000 Israelites, went to Kiriath-jearim to bring the ark to Jerusalem.
The ark was a symbol of the presence of God, a most holy object (see 2 Samuel 6:2) which was to be hidden in the holiest place in the tabernacle, the “holy of holies.” According to God’s instructions, it was to be transported by the Kohathites who carried it by holding onto poles inserted through its attached rings (see Exodus 25:10-22; Numbers 4:1-20). No one was to look into the ark, or they would die.
基列耶琳人就下来，将耶和华的约柜接上去，放在山上亚比拿达的家中，分派他儿子以利亚撒看守耶和华的约柜. 约柜在基列耶琳大约二十年。（撒上7：1-2）。最后，大卫聚集了30，000以色列人，从基列耶琳将约柜取回耶路撒冷。约柜是神存在的象征，是至圣之物（见撒下6：2），需要在会幕的至圣所存放，是“圣洁中的至圣”。根据神的指示，它由哥辖的子孙用杠穿在约柜环上搬动（见出埃及记25：10-22；民数记4：1-20）。其他人不得偷窥约柜，否则处死。
The day the ark was transported to Jerusalem was a great and happy moment. But they had forgotten how holy this ark was, because it was the place where God’s presence was to abide. Rather than transporting the ark as instructed in the law, the ark was placed on a new ox cart. It was a most jubilant procession as the ark made its way home. What a happy time. But when the oxen stumbled, and it looked as though the cart might be overturned and hurled to the ground, Uzzah reached out to steady the ark. Instantly, he was struck dead by God.
约柜到耶路撒冷的那天是个欢乐的日子。但是人们忘记了约柜的圣洁，忘记了这是神的居所。他们没有按照律法上的指示运输，而将约柜放在新造的牛车上。约柜回家的路程是个喜庆的游行。多么欢乐的时刻呀。但是当牛失前蹄，看来车将倾覆倒地，乌撒伸手扶了约柜。神立刻击杀了乌撒。
David’s first response was frustration and anger with God. Why had God been so harsh with Uzzah? David seems to have forgotten God’s instructions in the Law about how the ark was to be transported. He also seems to have forgotten how many had previously died when due reverence for the presence of God associated with the ark was not shown. God had spoiled their celebration, and David was miffed. Only upon reflection did David realize the gravity of the error. And concerning Uzzah, God struck him dead because of his irreverence (2 Samuel 6:7).
大卫的第一反应是受挫感和向神怨恨。为何神对乌撒如此严厉？看来大卫是忘记神在律法中指示的运送约柜的方法了。神破坏了他们的庆典，大卫很恼火。经过仔细考虑大卫才认识到所犯的致命错误。至于乌撒，神因为他的不尊重而击杀了他。