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A Commentary on the Book of Leviticus: Expository and Practical with Critical Notes
《利未记注释：解经与实用，附批判性注释》（A Commentary on the Book of Leviticus: Expository and Practical with Critical Notes）
‘Very precious, Mr. Andrew Bonar has a keen eye for a typical analogy, but he always keeps the rein upon his imagination, and is therefore safe to follow.
‘非常宝贵，安德鲁·博纳（Mr. Andrew Bonar）先生对预表类比（typical analogy）有敏锐的眼光，但祂总是约束自己的想象力，因此可以安全地跟随。
He is a master in Israel.’ — C. H. SPURGEON
祂是以色列（Israel）中的一位大师。’ — C. H. 司布真（C. H. SPURGEON）
SOME years ago, while perusing the Book of Leviticus in the course of his daily study of the Scriptures, the author was arrested amid the shadows of a past dispensation, and led to write short notes as he went along.
几年前，作者在日常研读圣经的过程中，默读《利未记》（Book of Leviticus）时，被一种已过去的时代（dispensation）的影子所吸引，并随着阅读写下简短的笔记。
Not long after, another perusal of this inspired book—conducted in a similar way, and with much prayer for the teaching of the Spirit of truth—refreshed his own soul yet more, and led him on to inquire what others had gleaned in the same field.
不久之后，以类似方式进行、并伴随着为真理的灵（Spirit of truth）的教导而作的许多祷告，对这本受默示的书（inspired book）的另一次默读，使祂自己的灵魂得到了更多的更新，并引导祂去探究他人在同一领域中有什么收获。
Some friends who, in this age of activity and bustle, find time to delight themselves in the law of the Lord, saw the notes, and urged their publication.
一些朋友，在这个忙碌喧嚣的时代，仍能抽出时间以主的律法为乐，看到了这些笔记，并敦促出版。
There are few critical difficulties in the book; its chief obscurity arises from its enigmatical ceremonies.
这本书的批判性困难很少；它的主要模糊性来自于其谜一般的仪式（enigmatical ceremonies）。
The author fears he may not always have succeeded in discovering the precise view of truth intended to be exhibited in these symbolic rites; but he has made the attempt, not thinking it irreverent to examine both sides of the veil, now that it has been rent.
作者担心祂可能并非总能成功地发现这些象征性礼仪（symbolic rites）旨在展示的真理的精确观点；但祂已经做出了尝试，并不认为在幔子（veil）已被裂开的现在，查验幔子的两边是不敬虔的。
The Holy Spirit surely wishes us to inquire into what he has written; and the unhealthy tone of many true Christians may be accounted for by the too plain fact that they do not meditate much on the whole counsel of God.
圣灵（Holy Spirit）无疑希望我们探究祂所写下的；而许多真基督徒不健康的属灵状态（unhealthy tone），可能要归因于一个过于明显的事实，即他们没有对神的全部旨意（whole counsel of God）进行深入的默想（meditate）。
Experience, as well as the Word itself (Ps. 1:2, 3), would lead us to value very highly the habit of deeply pondering the discoveries of the mind of God given in all parts of Scripture, even the darkest.
经验，以及圣言本身（诗篇一2, 3），都会引导我们高度珍视深入思考圣经所有部分，即使是最黑暗的部分，所启示的神的心意（mind of God）的习惯。
Throughout this Commentary, the truth that saves, and the truth that sanctifies, is set before the reader in a variety of aspects, according as each typical rite seemed to suggest.
在这本注释书（Commentary）中，那拯救的真理和那使人成圣的真理，以各种不同的角度呈现在读者面前，正如每个预表性的礼仪所暗示的那样。
It may thus be useful to all classes of persons.
因此，它可能对所有阶层的人都有益。
And what, if even some of the house of Israel may here have their eye attracted to the Saviour, while giving heed to the signification of those ceremonies which to their fathers were signposts (אוֹתוֹת, Ps. 74:9) in the way of life.
如果以色列家（house of Israel）中的一些人，在留意那些对他们祖先来说是生命道路上的路标（signposts）（אוֹתוֹת，诗篇七十四9）的礼仪的意义时，能被吸引注目于救主（Saviour），那又如何呢。
It is a book which Romaine called, “The Gospel according to Leviticus;” and of which Berridge said, “It is the clearest book of Jewish Gospel.”
这是一本被罗曼（Romaine）称为“利未记中的福音”（The Gospel according to Leviticus）的书；也是贝里奇（Berridge）说“它是最清晰的犹太福音书”的书。
Table of Contents
目录
PREFACE
序言
NATURE OF THE BOOK
本书的性质
I. The Burnt-Offering
I. 燔祭（Burnt-Offering）
II. The Meat-Offering
II. 素祭（Meat-Offering）
III. The Peace-Offerings
III. 平安祭（Peace-Offerings）
IV. The Sin-Offering
IV. 赎罪祭（Sin-Offering）
V. Sin-Offering for Sins of Inadvertency
V. 误犯之罪的赎罪祭（Sin-Offering for Sins of Inadvertency）
V. Continued.—The Trespass-Offering
V. 续—赎愆祭（Trespass-Offering）
VI. Same Subject Continued
VI. 相同主题续
VI. Continued.—Special Rules for Priests who Minister at the Altar of God
VI. 续—在神的坛前事奉的祭司的特别规则
VII. Same Subject Continued
VII. 相同主题续
VIII. The Priesthood entering on their Office
VIII. 祭司职任的就职（entering on their Office）
IX. Aaron’s Entrance on his Office
IX. 亚伦的就职
X. The Fencing of the Priestly Ritual
X. 祭司礼仪的围护（Fencing）
XI. Remembrances of the Broken Law.—The Clean and the Unclean
XI. 对被破坏之律法（Broken Law）的记念—洁净的和不洁净的
XII. Original Sin.—What has been Transmitted to us
XII. 原罪—已遗传给我们的
XIII. The Leprosy.—Indwelling Sin.—Its Horrid Features
XIII. 麻风病（Leprosy）—内住的罪（Indwelling Sin）—它可怕的特征
XIV. The Leprosy Removed
XIV. 麻风病被除去
XV. The Secret Flow of Sin from the Heart Typified in the Running Issue
XV. 心中罪恶的秘密流淌在流出症（Running Issue）中被预表
XVI. The Day of Atonement
XVI. 赎罪日（Day of Atonement）
XVII. The Use of Animal Food Regulated
XVII. 动物性食物的使用受到规范
XVIII. Private and Domestic Obligations.—Purity in Every Relation of Life
XVIII. 个人和家庭的义务—在生活的每一种关系中的纯洁
XIX. Duties in the Every Day Relations of Life
XIX. 日常生活关系中的本分
XX. Warnings against the Sins of the Former Inhabitants
XX. 针对前居民罪恶的警告
XXI. Personal Duties of the Priests
XXI. 祭司的个人本分
XXII. Household Laws regarding Holy Things.—First, as to the Priests, 1–17; then, as to the People, 17–33
XXII. 关于圣物（Holy Things）的家庭律法—首先，对于祭司，1-17节；然后，对于百姓，17-33节
XXIII. The Public Festivals, or Solemn Convocations
XXIII. 公共节期，或庄严的聚会（Solemn Convocations）
XXIV. Duty of Priests when out of Public View
XXIV. 祭司不在公众视线时期的本分
XXV. The Sabbatic Year and Year of Jubilee.—Millennial Times
XXV. 安息年（Sabbatic Year）和禧年（Year of Jubilee）—千禧年（Millennial Times）时代
XXVI. Israel’s Temporal Blessings in Contrast to the Curse
XXVI. 以色列的现世福气与咒诅的对比
XXVII. Entire Devotion to God induced by the foregoing View of His Character
XXVII. 完全委身于神，由前述对祂品格的观点所引发