第27章 颁布律法
§1
第27章 颁布律法
§2
Chap. 27 - The Law Given to Israel
§3
以色列人在西奈山麓安营之后不久，摩西就被召上山与上帝相会。他独自攀登险峻崎岖的山路，走近那标出有耶和华临格的云彩。这时以色列民将要与至高者发生密切而特别的关系，就是在上帝的政权之下，组织一个教会和建立一个国家。摩西传给百姓的信息是。[1]{PP 303.1}
§4
Soon after the encampment at Sinai, Moses was called up into the mountain to meet with God. Alone he climbed the steep and rugged path, and drew near to the cloud that marked the place of Jehovahs presence. Israel was now to be taken into a close and peculiar relation to the Most High--to be incorporated as a church and a nation under the government of God. The message to Moses for the people was:{PP 303.1}[1]
§5
“我向埃及人所行的事，你们都看见了，且看见我如鹰将你们背在翅膀上，带来归我。如今你们若实在听从我的话，遵守我的约，就要在万民中作属我的子民，因为全地都是我的；你们要归我作祭司的国度，为圣洁的国民。”（出19:4-6）[2]{PP 303.2}
§6
Ye have seen what I did unto the Egyptians, and how I bare you on eagles wings, and brought you unto Myself. Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine: and ye shall be unto Me a kingdom of priests, and an holy nation.{PP 303.2}[2]
§7
摩西回到营中，召了以色列人的长老来，把上帝的话传给他们。他们回答说：“凡耶和华所说的我们都要遵行。”这样，他们就与上帝立了庄严的誓约，要接受他为他们的王，借此他们就在一种特殊的关系上，成了他权下的子民。[3]{PP 303.3}
§8
Moses returned to the camp, and having summoned the elders of Israel, he repeated to them the divine message. Their answer was, All that the Lord hath spoken we will do. Thus they entered into a solemn covenant with God, pledging themselves to accept Him as their ruler, by which they became, in a special sense, the subjects of His authority.{PP 303.3}[3]
§9
他们的领袖又上山去了，耶和华对他说：“我要在密云中临到你那里，叫百姓在我与你说话的时候可以听见，也可以永远信你了。”当他们在路上遇见困难的时候，他们时常埋怨摩西和亚伦，说他们领以色列人从埃及出来是要毁灭他们。所以耶和华要在百姓面前尊荣摩西，使他们可以信任他的教导。[4]{PP 303.4}
§10
Again their leader ascended the mountain, and the Lord said unto him, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee forever. When they met with difficulties in the way, they were disposed to murmur against Moses and Aaron, and accuse them of leading the hosts of Israel from Egypt to destroy them. The Lord would honor Moses before them, that they might be led to confide in his instructions.{PP 303.4}[4]
§11
上帝定意要在颁布律法的时候，布置一个庄严的伟大场面，与律法的崇高性质相称。百姓要受到深刻的印象，认清对于一切有关侍奉上帝的事，人当如何存极恭敬的态度。耶和华对摩西说：“你往百姓那里去，叫他们今天明天自洁，又叫他们洗衣服；到第三天要预备好了，因为第三天耶和华要在众百姓眼前降临在西奈山上。”为了要朝见上帝，在这几天中，大家都要下功夫作严肃的准备，他们的身体和衣服都必须洁净。当摩西指明他们的罪时，他们要自卑、禁食、祷告，除净心中的罪孽。[5]{PP 303.5}
§12
God purposed to make the occasion of speaking His law a scene of awful grandeur, in keeping with its exalted character. The people were to be impressed that everything connected with the service of God must be regarded with the greatest reverence. The Lord said to Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, and be ready against the third day: for the third day the Lord will come down in the sight of all the people upon Mount Sinai. During these intervening days all were to occupy the time in solemn preparation to appear before God. Their person and their clothing must be freed from impurity. And as Moses should point out their sins, they were to devote themselves to humiliation, fasting, and prayer, that their hearts might be cleansed from iniquity.{PP 303.5}[5]
§13
一切的准备都照着命令作好了，摩西照着另外的一个命令，指示百姓在山的四围划定界限。无论是人、是牲畜，都不可进入那神圣的境界。倘若有人擅敢违犯，就是摸了这山的，也要立时处死。[6]{PP 304.1}
§14
The preparations were made, according to the command; and in obedience to a further injunction, Moses directed that a barrier be placed about the mount, that neither man nor beast might intrude upon the sacred precinct. If any ventured so much as to touch it, the penalty was instant death.{PP 304.1}[6]
§15
到第三天早晨，当众百姓举目望山的时候，只见山顶为密云所遮蔽，云层越来越黑、越密、越低，直到整座西奈山都包围在黑暗和可怕的神秘之中。接着有像号筒的声音吹响，招集百姓来迎接上帝，摩西就领着百姓到了山下。这时从密云中闪出强烈的电光，霹雳的雷声在四围的高峰之间，此呼彼应。“西乃全山冒烟，因为耶和华在火中降于山上，山的烟气上腾，如烧窑一般；遍山大大的震动。”“耶和华的荣耀在山顶上，”在聚集的全会众眼前“形状如烈火。”“角声渐渐高而又高。”耶和华临格的情况的确是太可怕了，甚至以色列众民尽都心惊胆寒，个个都在耶和华面前脸伏于地。连摩西也说：“我甚是恐惧战兢。”（来12:21）[7]{PP 304.2}
§16
On the morning of the third day, as the eyes of all the people were turned toward the mount, its summit was covered with a thick cloud, which grew more black and dense, sweeping downward until the entire mountain was wrapped in darkness and awful mystery. Then a sound as of a trumpet was heard, summoning the people to meet with God; and Moses led them forth to the base of the mountain. From the thick darkness flashed vivid lightnings, while peals of thunder echoed and re-echoed among the surrounding heights. And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. The glory of the Lord was like devouring fire on the top of the mount in the sight of the assembled multitude. And the voice of the trumpet sounded long, and waxed louder and louder. So terrible were the tokens of Jehovahs presence that the hosts of Israel shook with fear, and fell upon their faces before the Lord. Even Moses exclaimed, I exceedingly fear and quake. Hebrews 12:21.{PP 304.2}[7]
§17
后来雷声止息，号角无闻，万籁寂然。过了一刻严肃静默的时辰之后，就听见上帝发言了。耶和华站在山上，四围有天使侍立，他从环绕他的密云中说话，颁布了他的律法。摩西形容那时的景象说：“耶和华从西乃而来，从西珥向他们显现，从巴兰山发出光辉，从万万圣者中来临；从他右手为百姓传出烈火的律法。他疼爱百姓；众圣徒都在他手中；他们坐在他的脚下，领受他的言语。”（申33:2-3）[8]{PP 304.3}
§18
And now the thunders ceased; the trumpet was no longer heard; the earth was still. There was a period of solemn silence, and then the voice of God was heard. Speaking out of the thick darkness that enshrouded Him, as He stood upon the mount, surrounded by a retinue of angels, the Lord made known His law. Moses, describing the scene, says: The Lord came from Sinai, and rose up from Seir unto them; He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. Yea, He loved the people; all His saints are in Thy hand: and they sat down at Thy feet; every one shall receive of Thy words. Deuteronomy 33:2, 3.{PP 304.3}[8]
§19
耶和华显示了自己，他不但在威荣中显出是一位设立律法和审判者，而且也显明自己为他百姓慈悲的保护人。他说：“我是耶和华你的上帝，曾将你从埃及地为奴之家领出来。”（出20:2）他们已经认识他为他们的向导和拯救者，他也曾领他们从埃及地出来，从海中开一条路给他们行走，而淹没了法老和他的全军，如此就显明自己远超出埃及的一切神明之上，如今向他们颁布他律法的，就是这一位上帝。[9]{PP 305.1}
§20
Jehovah revealed Himself, not alone in the awful majesty of the judge and lawgiver, but as the compassionate guardian of His people: I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. He whom they had already known as their Guide and Deliverer, who had brought them forth from Egypt, making a way for them through the sea, and overthrowing Pharaoh and his hosts, who had thus shown Himself to be above all the gods of Egypt--He it was who now spoke His law.{PP 305.1}[9]
§21
这时所颁布的律法，并不单是为希伯来人的利益。上帝固然重看他们，要他们保守并遵行他的律法，但他也要他们把这律法看作是为全世界保留的一种神圣委托。十诫的训词是适合于全人类，又是为教导并治理全人类而颁布的。十条诫命诚然简明，广泛而有权威，也包括世人对上帝和同胞的本分，而且都是以爱的大原则为基础的。“你要尽心、尽性、尽力、尽意爱主你的上帝，又要爱邻舍如同自己。”（路10:27；申6:4-5；利19:18）这些原则都详细地贯彻于十条诫命之中，而且适于全人类的情况和环境。[10]{PP 305.2}
§22
The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.{PP 305.2}[10]
§23
“除了我以外，你不可有别的神。”（出20:3）[11]{PP 305.3}
§24
Thou shalt have no other gods before Me.{PP 305.3}[11]
§25
耶和华是自有永有的真神，他是唯一并非被造的真神，唯有他是万有的根源和万有的维护者；唯有他配受最高的尊敬和崇拜。人曾被禁止让任何事物在他的爱心或侍奉上占首位。我们所爱好的任何事物若足以减低我们对上帝的爱，或妨碍我们对上帝应有的侍奉，那事物就成了我们的神。[12]{PP 305.4}
§26
Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.{PP 305.4}[12]
§27
“不可为自己雕刻偶像，也不可作什么形象，仿佛上天、下地和地底下、水中的百物。不可跪拜那些像，也不可侍奉他。”[13]{PP 305.5}
§28
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them. {PP 305.5}[13]
§29
第二条诫命禁止用偶像或形象敬拜真神。许多外邦国家声称，他们的偶像不过是他们所敬拜之神明的肖像或象征而已；但上帝已经声明，这样的敬拜就是罪。凡想用具体的东西来代表永恒上帝的，就必降低人对上帝的观念。人心若转离耶和华无穷的完全，就必被引诱去敬拜受造之物，而不敬拜造物之主。人对上帝的观念既已降低，他的人格也必因而堕落了。[14]{PP 306.1}
§30
The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower mans conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.{PP 306.1}[14]
§31
“因为我耶和华你的上帝是忌邪的上帝。”上帝与他子民之间所有密切而神圣的关系，是以婚姻的关系来表示的。偶像的崇拜就是属灵的奸淫，所以经上以“忌邪”二字表示上帝对这事的憎恶是非常恰当的。[15]{PP 306.2}
§32
I the Lord thy God am a jealous God. The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.{PP 306.2}[15]
§33
“恨我的，我必追讨他的罪，自父及子，直到三四代。”儿女受父母错行的影响是无可避免的，只要他们不参与父母的罪行，他们就不至为父母的罪受刑罚。但儿女时常会随从父母的脚步。由于遗传和榜样，儿女就常与父亲的罪有份。错误的倾向、败坏的情欲、堕落的品行以及身体的疾病和退化现象，都能“自父及子，直到三四代。”这一个可怕的事实，应有强大的力量来遏止人不效法犯罪的行为。[16]{PP 306.3}
§34
Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me. It is inevitable that children should suffer from the consequences of parental wrongdoing, but they are not punished for the parents guilt, except as they participate in their sins. It is usually the case, however, that children walk in the steps of their parents. By inheritance and example the sons become partakers of the fathers sin. Wrong tendencies, perverted appetites, and debased morals, as well as physical disease and degeneracy, are transmitted as a legacy from father to son, to the third and fourth generation. This fearful truth should have a solemn power to restrain men from following a course of sin.{PP 306.3}[16]
§35
“爱我、守我诫命的，我必向他们发慈爱，直到千代。”第二条诫命既禁止人敬拜假神，意即吩咐人要敬拜真神。凡忠心侍奉上帝的人，就可以得到他慈爱的应许，这应许不像上帝对恨他的人所发的咒诅，仅及三四代，而是要直到千代的。[17]{PP 306.4}
§36
Showing mercy unto thousands of them that love Me, and keep My commandments. In prohibiting the worship of false gods, the second commandment by implication enjoins the worship of the true God. And to those who are faithful in His service, mercy is promised, not merely to the third and fourth generation as is the wrath threatened against those who hate Him, but to thousands of generations.{PP 306.4}[17]
§37
“不可妄称耶和华你上帝的名，因为妄称耶和华名的，耶和华必不以他为无罪。”[18]{PP 306.5}
§38
Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His name in vain.{PP 306.5}[18]
§39
这一条诫命，不但禁止起假誓和普通的咒骂，而且也禁止人以轻率疏忽的态度称呼上帝的名，而不体会其严肃的意义。我们若在普通的谈话之中漫不经心地提起上帝的圣名，或在琐碎的事上凭他起誓，或时常疏忽地反复提他的圣名，这都是侮辱他的行为。“他的名圣而可畏。”（诗111:9）人人都该默想他的威仪、他的纯全和圣洁，以致内心得以被他崇高的品德所感化；而以恭敬严肃的态度提说他的圣名。[19]{PP 306.6}
§40
This commandment not only prohibits false oaths and common swearing, but it forbids us to use the name of God in a light or careless manner, without regard to its awful significance. By the thoughtless mention of God in common conversation, by appeals to Him in trivial matters, and by the frequent and thoughtless repetition of His name, we dishonor Him. Holy and reverend is His name. Psalm 111:9. All should meditate upon His majesty, His purity and holiness, that the heart may be impressed with a sense of His exalted character; and His holy name should be uttered with reverence and solemnity.{PP 306.6}[19]
§41
“当记念安息日，守为圣日。六日要劳碌作你一切的工，但第七日是向耶和华你上帝当守的安息日。这一日你和你的儿女、仆婢、牲畜，并你城里寄居的客旅，无论何工都不可作，因为六日之内，耶和华造天、地、海和其中的万物，第七日便安息，所以耶和华赐福与安息日，定为圣日。”[20]{PP 307.1}
§42
Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.{PP 307.1}[20]
§43
这一条诫命并没有把安息日看作一个新的制度，乃是说明它在创世的时候就已设立。人记念并遵守这日，乃是要记念创造主的大工。它指明上帝为创造天地的主宰，把真神和一切假神分别出来。凡是遵守第七日的人，就借此证明他们是敬拜耶和华的人。所以只要地上还有人侍奉上帝，安息日就是人类效忠上帝的记号。在十条诫命中，只有第四条具有设立律法者的圣名和称号。唯有这一条诫命说明是以谁的权威颁布律法。可见第四条诫命之中附有上帝的印鉴，这印鉴盖在律法上，证明它的真实性和控制力。[21]{PP 307.2}
§44
The Sabbath is not introduced as a new institution but as having been founded at creation. It is to be remembered and observed as the memorial of the Creators work. Pointing to God as the Maker of the heavens and the earth, it distinguishes the true God from all false gods. All who keep the seventh day signify by this act that they are worshipers of Jehovah. Thus the Sabbath is the sign of mans allegiance to God as long as there are any upon the earth to serve Him. The fourth commandment is the only one of all the ten in which are found both the name and the title of the Lawgiver. It is the only one that shows by whose authority the law is given. Thus it contains the seal of God, affixed to His law as evidence of its authenticity and binding force.{PP 307.2}[21]
§45
上帝已经赐人六天的光阴可以作工，他要他们把自己的事务在六个工作日中作完。必要的处理和慈善的事，在安息日原是可以作的，患病的和受苦的人，随时都需要予以照料；可是不必要的工作是绝对要避免的。“你若在安息日掉转你的脚步，在我圣日不以操作为喜乐，称安息日为可喜乐的，称耶和华的圣日为可尊重的；而且尊敬这日，不办自己的私事，不随自己的私意。”可是，这禁令并非到此为止，先知还加上一句：“不说自己的私话。”（赛58:13）那些在安息日讨论业务或筹谋计划的，在上帝看来，就等于实际上从事业务了。我们若要守安息日为圣，就必须连思想也不用在属世的事上。而且这一条诫命包括一切在我们家内的人。在神圣的时间内，家里的人都要把属世的事务放在一边。全家都要在上帝的圣日，用乐意的心来侍奉他。[22]{PP 307.3}
§46
God has given men six days wherein to labor, and He requires that their own work be done in the six working days. Acts of necessity and mercy are permitted on the Sabbath, the sick and suffering are at all times to be cared for; but unnecessary labor is to be strictly avoided. Turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and . . . honor Him, not doing thine own ways, nor finding thine own pleasure. Isaiah 58:13. Nor does the prohibition end here. Nor speaking thine own words, says the prophet. Those who discuss business matters or lay plans on the Sabbath are regarded by God as though engaged in the actual transaction of business. To keep the Sabbath holy, we should not even allow our minds to dwell upon things of a worldly character. And the commandment includes all within our gates. The inmates of the house are to lay aside their worldly business during the sacred hours. All should unite to honor God by willing service upon His holy day.{PP 307.3}[22]
§47
“当孝敬父母，使你的日子在耶和华你上帝所赐你的地上，得以长久。”[23]{PP 308.1}
§48
Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.{PP 308.1}[23]
§49
父母受儿女的敬爱，应该过于其他的人。上帝亲自把教养儿女的责任托付给父母，所以他规定在儿女幼年时，父母对他们乃是居于上帝的地位。凡否定父母应有之权威的人，就等于否定了上帝的权威。第五条诫命不单要儿女尊敬顺服他们的父母，而且要亲切地爱他们，减轻他们的忧虑，爱护他们的名誉，并要在他们老年的时候奉养他们、安慰他们。这一条诫命也吩咐人尊敬官员、首长以及一切凡上帝赋予权柄的人。[24]{PP 308.2}
§50
Parents are entitled to a degree of love and respect which is due to no other person. God Himself, who has placed upon them a responsibility for the souls committed to their charge, has ordained that during the earlier years of life, parents shall stand in the place of God to their children. And he who rejects the rightful authority of his parents is rejecting the authority of God. The fifth commandment requires children not only to yield respect, submission, and obedience to their parents, but also to give them love and tenderness, to lighten their cares, to guard their reputation, and to succor and comfort them in old age. It also enjoins respect for ministers and rulers and for all others to whom God has delegated authority.{PP 308.2}[24]
§51
使徒说：“这是第一条带应许的诫命。”（弗6:2）以色列人希望不久要进入迦南，这一条诫命对于顺从的人，乃是长久承受那美地的保证；但是它还有一个更大的意义，这应许也包括上帝的一切真以色列人在内，应许他们在将来没有罪恶咒诅的地上，承受永生。[25]{PP 308.3}
§52
This, says the apostle, is the first commandment with promise. Ephesians 6:2. To Israel, expecting soon to enter Canaan, it was a pledge to the obedient, of long life in that good land; but it has a wider meaning, including all the Israel of God, and promising eternal life upon the earth when it shall be freed from the curse of sin.{PP 308.3}[25]
§53
“不可杀人。”[26]{PP 308.4}
§54
Thou shalt not kill.{PP 308.4}[26]
§55
凡足以减短人寿命的不正当行为；怨恨复仇的精神，或损害他人的企图，或幸灾乐祸的意念，（因为“凡恨他弟兄的，就是杀人的。）以及不肯照顾贫乏和受苦之人的私心，甚至一切自我放任的行为，不必要的刻苦，与有碍健康的过分劳动，这一切，在不同的程度上，都是违犯第六条诫命的。[27]{PP 308.5}
§56
All acts of injustice that tend to shorten life; the spirit of hatred and revenge, or the indulgence of any passion that leads to injurious acts toward others, or causes us even to wish them harm (for whosoever hateth his brother is a murderer); a selfish neglect of caring for the needy or suffering; all self-indulgence or unnecessary deprivation or excessive labor that tends to injure health--all these are, to a greater or less degree, violations of the sixth commandment.{PP 308.5}[27]
§57
“不可奸淫。”[28]{PP 308.6}
§58
Thou shalt not commit adultery.{PP 308.6}[28]
§59
这一条诫命不单禁止奸淫的行为，也禁止一切肉欲的思想和意念，或任何引起这些情欲的行为。人不但要在外表的生活上圣洁，更要追求内心隐藏的意念与情感的洁净。基督曾将上帝律法的广泛义务教导世人说，淫念与淫视同不法的行为，一样是违反诫命的。[29]{PP 308.7}
§60
This commandment forbids not only acts of impurity, but sensual thoughts and desires, or any practice that tends to excite them. Purity is demanded not only in the outward life but in the secret intents and emotions of the heart. Christ, who taught the far-reaching obligation of the law of God, declared the evil thought or look to be as truly sin as is the unlawful deed.{PP 308.7}[29]
§61
“不可偷盗”[30]{PP 308.8}
§62
Thou shalt not steal. {PP 308.8}[30]
§63
第八条诫命禁止一切明抢暗窃的行为。这条诫命不仅定了拐带人口和贩卖奴隶是罪恶的行为，同时也禁止一切侵略的战争。第八条诫命明定偷窃与抢劫为罪恶的行为。它命令人类在生活的调节上保持严格的诚实。它禁止商业上的欺诈行为。命令人清偿正常的债务与应付的工价。同时它又宣布一切乘他人的无知、软弱，或不幸而作利己之图，在天国的记录上都算为欺诈的罪行。[31]{PP 309.1}
§64
Both public and private sins are included in this prohibition. The eighth commandment condemns manstealing and slave dealing, and forbids wars of conquest. It condemns theft and robbery. It demands strict integrity in the minutest details of the affairs of life. It forbids overreaching in trade, and requires the payment of just debts or wages. It declares that every attempt to advantage oneself by the ignorance, weakness, or misfortune of another is registered as fraud in the books of heaven.{PP 309.1}[31]
§65
“不可作假见证陷害人。”[32]{PP 309.2}
§66
Thou shalt not bear false witness against thy neighbor.{PP 309.2}[32]
§67
在任何事上说谎，以及一切欺骗邻舍的企图或动机，都包括在这一条诫命之内。虚谎的本质就是存心欺骗人。眼之一眨，手之一动，或脸上的表情，都同说话撒谎的行为一样。一切故意夸大其辞，或暗讽示意，只要图谋造成错误或予人以夸大印象的，都是虚谎，即或说的是事实，而所用的方式却足以令人发生误会，这也是谎言。这条诫命禁止人用诬蔑诽谤，恶意猜度，或散布谣言来损害他人的名誉。就是故意隐匿真情，使他人因而受害，也是违反第九条诫命的罪行。[33]{PP 309.3}
§68
False speaking in any matter, every attempt or purpose to deceive our neighbor, is here included. An intention to deceive is what constitutes falsehood. By a glance of the eye, a motion of the hand, an expression of the countenance, a falsehood may be told as effectually as by words. All intentional overstatement, every hint or insinuation calculated to convey an erroneous or exaggerated impression, even the statement of facts in such a manner as to mislead, is falsehood. This precept forbids every effort to injure our neighbors reputation by misrepresentation or evil surmising, by slander or tale bearing. Even the intentional suppression of truth, by which injury may result to others, is a violation of the ninth commandment.{PP 309.3}[33]
§69
“不可贪恋人的房屋，也不可贪恋人的妻子、仆婢、牛驴，并他一切所有的。”[34]{PP 309.4}
§70
Thou shalt not covet thy neighbors house, thou shalt not covet thy neighbors wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbors.{PP 309.4}[34]
§71
第十条诫命针对着万恶之根，禁止一切自私的欲望，因为一切犯罪的行为都是发端于此。那顺从上帝律法，不向他人所有物妄起贪欲的人，决不会对同胞有冒犯的行为。[35]{PP 309.5}
§72
The tenth commandment strikes at the very root of all sins, prohibiting the selfish desire, from which springs the sinful act. He who in obedience to Gods law refrains from indulging even a sinful desire for that which belongs to another will not be guilty of an act of wrong toward his fellow creatures.{PP 309.5}[35]
§73
这就是那伟大的立法之主显示他奇妙的能力和威仪，于雷轰火焰之中颁布的十条神圣律法。上帝在宣布律法的时候，同时也显示了他的权能和荣耀，以便他的百姓永远不忘记这一幕景象，并使他们对设立律法的主，创造天地的神，常存高度的敬畏感。同时他也要向全人类显明他律法的神圣性、重要性和永远性。[36]{PP 309.6}
§74
Such were the sacred precepts of the Decalogue, spoken amid thunder and flame, and with a wonderful display of the power and majesty of the great Lawgiver. God accompanied the proclamation of His law with exhibitions of His power and glory, that His people might never forget the scene, and that they might be impressed with profound veneration for the Author of the law, the Creator of heaven and earth. He would also show to all men the sacredness, the importance, and the permanence of His law.{PP 309.6}[36]
§75
以色列民被惊惶所慑服。上帝发言时赫赫的能力，似乎是过于他们战兢惶恐的心所能承受得住的。因为当上帝将他伟大的正义典章向他们颁布的时候，他们便空前地觉悟到罪恶之可憎，以及自己在一位圣洁的上帝面前所有的罪愆。他们惊惶畏惧地从山前退避了。众人向摩西说：“求你和我们说话，我们必听，不要上帝和我们说话，恐怕我们死亡。（出20:19-21）摩西回答说：“不要惧怕，因为上帝降临是要试验你们，叫你们时常敬畏他，不至犯罪。”虽然如此，百姓仍远远地站立，战战兢兢地注视着这景象，“摩西就挨近上帝所在的幽暗之中。”[37]{PP 309.7}
§76
The people of Israel were overwhelmed with terror. The awful power of Gods utterances seemed more than their trembling hearts could bear. For as Gods great rule of right was presented before them, they realized as never before the offensive character of sin, and their own guilt in the sight of a holy God. They shrank away from the mountain in fear and awe. The multitude cried out to Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die. The leader answered, Fear not: for God is come to prove you, and that His fear may be before your faces, that ye sin not. The people, however, remained at a distance, gazing in terror upon the scene, while Moses drew near unto the thick darkness where God was.{PP 309.7}[37]
§77
百姓因了在埃及长期的奴役和邪教的影响，就心地昏昧而败坏，还领会不了上帝十条诫命广大的原则。为要使他们充分明白并履行十诫的本分起见，上帝就另外给他们一些律例，来说明并发挥十诫的原则。因为律例是根据无限的智慧和公正来制定的，同时也因为希伯来的官长要依着这些律例来施行审判，故这些律例称为典章。这些律例不像十条诫命一样，由上帝亲自向百姓颁布，乃是他另外晓谕摩西，而由摩西传给百姓的。[38]{PP 310.1}
§78
The minds of the people, blinded and debased by slavery and heathenism, were not prepared to appreciate fully the far-reaching principles of Gods ten precepts. That the obligations of the Decalogue might be more fully understood and enforced, additional precepts were given, illustrating and applying the principles of the Ten Commandments. These laws were called judgments, both because they were framed in infinite wisdom and equity and because the magistrates were to give judgment according to them. Unlike the Ten Commandments, they were delivered privately to Moses, who was to communicate them to the people.{PP 310.1}[38]
§79
这些律例首先论到奴仆。古时，犯人往往被法官出卖为奴；债户也有被债主出卖的；甚至有人因贫穷而出卖自己或自己的儿女。但是希伯来人不能被卖永远为奴。他服奴役的时期只限六年，到第七年他就可以恢复自由。拐带人口、故意杀人，以及违抗父母权威的罪，都要处以死刑。主人可以保留非希伯来人永远为奴，可是他们的生命和身体，是要严格予以保护的。主人若打死奴仆，必要受刑；若使他受伤，即或只打掉他的一个牙，也要因此恢复他的自由。[39]{PP 310.2}
§80
The first of these laws related to servants. In ancient times criminals were sometimes sold into slavery by the judges; in some cases, debtors were sold by their creditors; and poverty even led persons to sell themselves or their children. But a Hebrew could not be sold as a slave for life. His term of service was limited to six years; on the seventh he was to be set at liberty. Manstealing, deliberate murder, and rebellion against parental authority were to be punished with death. The holding of slaves not of Israelitish birth was permitted, but their life and person were strictly guarded. The murderer of a slave was to be punished; an injury inflicted upon one by his master, though no more than the loss of a tooth, entitled him to his freedom.{PP 310.2}[39]
§81
以色列人自己也曾作过奴仆，如今他们手下有了奴仆，所以就必须小心，不可有残忍虐待的作风，像他们在埃及的督工手下所受的一样。他们记得自己作奴仆时所受的苦楚，这就应当使他们能设身处地，以仁爱慈悲对待别人，像他们希望别人待他们一样。[40]{PP 310.3}
§82
The Israelites had lately been servants themselves, and now that they were to have servants under them, they were to beware of indulging the spirit of cruelty and exaction from which they had suffered under their Egyptian taskmasters. The memory of their own bitter servitude should enable them to put themselves in the servants place, leading them to be kind and compassionate, to deal with others as they would wish to be dealt with.{PP 310.3}[40]
§83
这些律例特别保障孤儿寡妇的权利，嘱咐以色列人亲切地关怀一般无依无靠的人。耶和华宣布说：“若是苦待他们一点，他们向我一哀求，我总要听他们的哀声；并要发烈怒用刀杀你们，使你们的妻子为寡妇，儿女为孤儿。”（出22:23-24）以色列人必须保护那些与他们联合的异族人，不可亏待或压迫他们。“不可欺压寄居的，因为你们在埃及地作过寄居的，知道寄居的心。”（出23:9）[41]{PP 310.4}
§84
The rights of widows and orphans were especially guarded, and a tender regard for their helpless condition was enjoined. If thou afflict them in any wise, the Lord declared, and they cry at all unto Me, I will surely hear their cry; and My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. Aliens who united themselves with Israel were to be protected from wrong or oppression. Thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.{PP 310.4}[41]
§85
向穷人盘剥重利，也是在所不许的。如果有人拿穷人的衣服或被子作当头，就要在日落之先还给他。偷人的东西要加倍偿还。要尊敬官长。审判官不可屈枉正直，袒护错误，收受贿赂。诬告和诽谤也在禁止之列，人要行事仁爱，即或对自己的仇敌也该如此。[42]{PP 311.1}
§86
The taking of usury from the poor was forbidden. A poor mans raiment or blanket taken as a pledge, must be restored to him at nightfall. He who was guilty of theft was required to restore double. Respect for magistrates and rulers was enjoined, and judges were warned against perverting judgment, aiding a false cause, or receiving bribes. Calumny and slander were prohibited, and acts of kindness enjoined, even toward personal enemies.{PP 311.1}[42]
§87
此外，又再度提醒百姓遵守安息日的神圣本分。他规定了每年的节期，届时以色列的一切男丁都要聚集在耶和华面前，奉献感恩祭和初熟的果子给他。又说明，这一切律例并不是出于专制的规定，乃是为以色列人的益处而颁布的。耶和华说：“你们要在我面前为圣洁的人，”（出22:31）配称为圣洁上帝所承认的子民。[43]{PP 311.2}
§88
Again the people were reminded of the sacred obligation of the Sabbath. Yearly feasts were appointed, at which all the men of the nation were to assemble before the Lord, bringing to Him their offerings of gratitude and the first fruits of His bounties. The object of all these regulations was stated: they proceeded from no exercise of mere arbitrary sovereignty; all were given for the good of Israel. The Lord said, Ye shall be holy men unto Me--worthy to be acknowledged by a holy God.{PP 311.2}[43]
§89
这些律例都由摩西记录下来，并小心地加以保藏，作为国家法律的基础，并连同他所阐明的十条诫命，作为实现上帝对以色列人应许的条件。[44]{PP 311.3}
§90
These laws were to be recorded by Moses, and carefully treasured as the foundation of the national law, and, with the ten precepts which they were given to illustrate, the condition of the fulfillment of Gods promises to Israel.{PP 311.3}[44]
§91
耶和华这时传一个信息给以色列人说：“看哪，我差遣使者在你前面，在路上保护你，领你到我所预备的地方去。他是奉我名来的，你们要在他面前谨慎，听从他的话，不可惹他，因为他必不赦免你们的过犯。你若实在听从他的话，照着我一切所说的去行，我就向你的仇敌作仇敌，向你的敌人作敌人。”（出23:20-22）在以色列人飘流的全部行程中，在云柱火柱中的基督就是他们的领袖。可见以色列人不单有象征未来之救主的表号，而且也有救主亲自与他们同在。他曾把律例交给摩西晓谕百姓，他又向他们显明自己为唯一恩惠的来源。[45]{PP 311.4}
§92
The message was now given them from Jehovah: Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of Him, and obey His voice, provoke Him not; for He will not pardon your transgressions: for My name is in Him. But if thou shalt indeed obey His voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. During all the wanderings of Israel, Christ, in the pillar of cloud and of fire, was their Leader. While there were types pointing to a Saviour to come, there was also a present Saviour, who gave commands to Moses for the people, and who was set forth before them as the only channel of blessing.{PP 311.4}[45]
§93
“摩西下山，将耶和华的命令、典章，都述说与百姓听。众百姓齐声说：耶和华所吩咐的，我们都必遵行。”（见出24:）摩西便把他们的这个誓约，以及他们所决定顺从的耶和华的训言，都写在书上。[46]{PP 311.5}
§94
Upon descending from the mountain, Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do. This pledge, together with the words of the Lord which it bound them to obey, was written by Moses in a book.{PP 311.5}[46]
§95
随后他们就举行承认这约的仪式。他们在山下筑一座坛，在坛旁“按以色列十二支派，立十二根柱子，”作为他们接受这约的证据。以后由所选定的少年人奉献祭物。[47]{PP 312.1}
§96
Then followed the ratification of the covenant. An altar was built at the foot of the mountain, and beside it twelve pillars were set up, according to the twelve tribes of Israel, as a testimony to their acceptance of the covenant. Sacrifices were then presented by young men chosen for the service.{PP 312.1}[47]
§97
摩西将牺牲物的血洒在坛上后，“就将约书念给百姓听。”这样，约中所有的条件，都由摩西郑重地读一遍，每个人都能自行决定是否要遵行。他们当初曾应许听从上帝的话；但现在他们已经听见上帝所颁布的律法，律法的原则也有细目分别提出，使他们可以知道这约究竟有多大范围，于是百姓再度同声的回答说：“耶和华所吩咐的，我们都必遵行。”“摩西当日照着律法，将各样诫命传给众百姓，……把……血……洒在书上，又洒在众百姓身上，说：这血就是上帝与你们立约的凭据。”（来9:19-20）[48]{PP 312.2}
§98
Having sprinkled the altar with the blood of the offerings, Moses took the book of the covenant, and read in the audience of the people. Thus the conditions of the covenant were solemnly repeated, and all were at liberty to choose whether or not they would comply with them. They had at the first promised to obey the voice of God; but they had since heard His law proclaimed; and its principles had been particularized, that they might know how much this covenant involved. Again the people answered with one accord, All that the Lord hath said will we do, and be obedient. When Moses had spoken every precept to all the people according to the law, he took the blood, . . . and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you. Hebrews 9:19, 20.{PP 312.2}[48]
§99
随后他们就准备正式立国，以耶和华为他们的王。摩西奉到命令，说：“你和亚伦、拿答、亚比户，并以色列长老中的七十人，都要上到我这里来，远远的下拜。唯独你可以亲近耶和华。”百姓都在山下敬拜，只有这些被选的人蒙召上山。这七十个长老乃是要在治理以色列人的事上帮助摩西的，所以上帝将他的灵赐给他们，并尊荣他们，使他们得以瞻仰他的权能和威荣。“他们看见以色列的上帝，他脚下仿佛有平铺的蓝宝石，如同天色明净。”他们并没有看见上帝的真体，只是看见上帝临格的荣光，以前他们还忍受不了这样的景象；但是上帝权能的显示，已使他们生出敬畏的心，以至于悔改；他们也曾沉思默想他的荣耀、纯洁和慈悲，直到他们能更接近他们所思念的主。[49]{PP 312.3}
§100
Arrangements were now to be made for the full establishment of the chosen nation under Jehovah as their king. Moses had received the command, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. And Moses alone shall come near the Lord. While the people worshiped at its foot, these chosen men were called up into the mount. The seventy elders were to assist Moses in the government of Israel, and God put upon them His Spirit, and honored them with a view of His power and greatness. And they saw the God of Israel: and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. They did not behold the Deity, but they saw the glory of His presence. Before this they could not have endured such a scene; but the exhibition of Gods power had awed them to repentance; they had been contemplating His glory, purity, and mercy, until they could approach nearer to Him who was the subject of their meditations. {PP 312.3}[49]
§101
这时，摩西和“他的帮手约书亚”蒙召上山与上帝相会。他们要在山上耽搁一段时间，故此摩西分派亚伦与户珥代替他的职务，并有众长老帮助他们。于是“摩西上山，有云彩把山遮盖。耶和华的荣耀停于西奈山。”云彩遮盖全山六天之久，作为上帝亲自临格的记号；然而他还没有显示自己，也没有传达自己的旨意。在这时期中，摩西一直在等候上帝召唤他与至高者相会。他曾蒙主指示“你上山到我这里来住在这里，”虽然他的忍耐和顺从受了试验，他却没有在警醒等候中感到厌倦，或离开他的岗位。这一段等待的时间，对他乃是准备和深自省察的时候。就是上帝所眷爱的这个仆人，也不能立时到他面前，因忍受不住他荣耀的显现。他必须用六天的功夫，借着省察己心和默想祷告，将自己奉献与上帝，然后才能与造他的主直接交往。[50]{PP 313.1}
§102
Moses and his minister Joshua were now summoned to meet with God. And as they were to be some time absent, the leader appointed Aaron and Hur, assisted by the elders, to act in his stead. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon Mount Sinai. For six days the cloud covered the mountain as a token of Gods special presence; yet there was no revelation of Himself or communication of His will. During this time Moses remained in waiting for a summons to the presence chamber of the Most High. He had been directed, Come up to Me into the mount, and be there, and though his patience and obedience were tested, he did not grow weary of watching, or forsake his post. This period of waiting was to him a time of preparation, of close self-examination. Even this favored servant of God could not at once approach into His presence and endure the exhibitions of His glory. Six days must be employed in devoting himself to God by searching of heart, meditation, and prayer before he could be prepared for direct communication with his Maker.{PP 313.1}[50]
§103
到了第七天，就是安息日，摩西被召进入云中，密云在全以色列人的眼前裂开了，上帝的荣耀从那里发出，形状如同烈火。“摩西进入云中上山，在山上四十昼夜。”这四十天在山上的耽搁，并不包括以前六天的准备时期。在那六天之内，约书亚与摩西在一起，他们一同吃吗哪，喝“从山上流下来的溪水。”可是约书亚没有和摩西一同进入云中。他仍在外面继续每天吃喝，等待摩西回来；但摩西在那整整四十天中是禁食的。[51]{PP 313.2}
§104
Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights. The forty days tarry in the mount did not include the six days of preparation. During the six days Joshua was with Moses, and together they ate of the manna and drank of the brook that descended out of the mount. But Joshua did not enter with Moses into the cloud. He remained without, and continued to eat and drink daily while awaiting the return of Moses, but Moses fasted during the entire forty days.{PP 313.2}[51]
§105
摩西留在山上的时期，领受了建造圣所的全部指示，这个圣所乃是上帝临格特别显现之处。上帝吩咐说：“又当为我造圣所，使我可以住在他们中间。”（出25:8）这时，上帝第三次发出遵守安息日的命令。耶和华宣布说：“这是我和以色列人永远的证据，”“使你们知道我耶和华是叫你们成为圣的。所以你们要守安息日，以为圣日，……凡在这日作工的必从民中剪除。”（出31:17,13-14）他们刚才蒙了指示要立时建造圣幕，作为侍奉上帝之用，但百姓或许要想：这圣所的目的既是为了荣耀上帝，他们又迫切需要一个敬拜的场所，所以在安息日从事建造的工作也是合法的。为叫他们避免犯这错误起见，故又警告他们，纵使为上帝作的特别工作是神圣而紧急的，这也不该使他们违犯他的圣安息日。[52]{PP 313.3}
§106
During his stay in the mount, Moses received directions for the building of a sanctuary in which the divine presence would be specially manifested. Let them make Me a sanctuary; that I may dwell among them (Exodus 25:8), was the command of God. For the third time the observance of the Sabbath was enjoined. It is a sign between Me and the children of Israel forever, the Lord declared, that ye may know that I am Jehovah that doth sanctify you. Ye shall keep the Sabbath therefore; for it is holy unto you. . . . Whosoever doeth any work therein, that soul shall be cut off from among his people. Exodus 31:17, 13, 14. Directions had just been given for the immediate erection of the tabernacle for the service of God; and now the people might conclude, because the object had in view was the glory of God, and also because of their great need of a place of worship, that they would be justified in working at the building upon the Sabbath. To guard them from this error, the warning was given. Even the sacredness and urgency of that special work for God must not lead them to infringe upon His holy rest day.{PP 313.3}[52]
§107
从此以后，百姓要有他们的王常与他们同在的光荣。上帝应许摩西，说：“我要住在以色列人中间，作他们的上帝，”“会幕就要因我的荣耀成为圣。”（出29:45,43）上帝又把两块石版交给摩西，这两块石版上面有上帝亲自用指头写的十条诫命，作为他权威的标记和他旨意的具体表现，（见申9:10；出32:15-16）而且在那将来全国朝拜中心的圣所造成之后，这法版要保藏在其中作为圣物。[53]{PP 314.1}
§108
Henceforth the people were to be honored with the abiding presence of their King. I will dwell among the children of Israel, and will be their God, and the tabernacle shall be sanctified by My glory (Exodus 29:45, 43), was the assurance given to Moses. As the symbol of Gods authority and the embodiment of His will, there was delivered to Moses a copy of the Decalogue engraved by the finger of God Himself upon two tables of stone (Deuteronomy 9:10; Exodus 32:15, 16), to be sacredly enshrined in the sanctuary, which, when made, was to be the visible center of the nations worship.{PP 314.1}[53]
§109
以色列人已经从一个奴隶的民族提高到超乎一切民族之上，成为万王之王特选的子民。上帝已把他们从世上分别出来，为要将一个神圣的委托交给他们。他使他们保存他的律法，他定意要借着他们，在人间保守认识耶和华的知识。这样，天上的光就要照耀在被黑暗所笼罩的世界之上，使各国各族都可以听见那劝化他们离弃偶像而侍奉永生上帝的呼召了。如果以色列人能忠于他们所受的委托，他们就可以成为世界上的一个强国。上帝必要作他们的保障，并要高举他们超乎万国之上。上帝的真光和真理必要借着他们表现出来，而他们在上帝智慧和圣洁的治理之下，要作出一个榜样，证明敬拜上帝的人，比一切敬拜偶像的人，优越多了。[54]{PP 314.2}
§110
From a race of slaves the Israelites had been exalted above all peoples to be the peculiar treasure of the King of kings. God had separated them from the world, that He might commit to them a sacred trust. He had made them the depositaries of His law, and He purposed, through them, to preserve among men the knowledge of Himself. Thus the light of heaven was to shine out to a world enshrouded in darkness, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living God. If the Israelites would be true to their trust, they would become a power in the world. God would be their defense, and He would exalt them above all other nations. His light and truth would be revealed through them, and they would stand forth under His wise and holy rule as an example of the superiority of His worship over every form of idolatry.{PP 314.2}[54]