第33章 从西奈山到加低斯
§1
第33章 从西奈山到加低斯
§2
Chap. 33 - From Sinai to Kadesh
§3
以色列人到了西奈山之后，过些时候才着手建造圣幕；这座神圣的建筑在出埃及后第二年的元旦，方开始支搭起来。圣幕造成之后，接着有祭司圣职的任命，逾越节的举行庆祝，民丁的数点，以及政治和宗教制度各方面的必要处理，所以他们安营在西奈山的时间几达一年之久。在这里，他们的敬拜仪式已经更加确定，国家的律法已经颁布，更健全的组织已经成立，为进入迦南地已作好了准备。[1]{PP 374.1}
§4
The building of the tabernacle was not begun for some time after Israel arrived at Sinai; and the sacred structure was first set up at the opening of the second year from the Exodus. This was followed by the consecration of the priests, the celebration of the Passover, the numbering of the people, and the completion of various arrangements essential to their civil or religious system, so that nearly a year was spent in the encampment at Sinai. Here their worship had taken a more definite form, the laws had been given for the government of the nation, and a more efficient organization had been effected preparatory to their entrance into the land of Canaan.{PP 374.1}[1]
§5
以色列人的政体是以组织完善著称的，这组织的完备、平易，同样令人叹服。上帝一切创造之工的完善和整齐所表现的秩序，都在希伯来的制度中显明出来了。上帝是威权和政体的中心，是以色列的王。摩西是他们看得见的领袖，是由上帝所委派奉他的名执法的。从各支派的长老中选出了七十个人组成议会。在国家一般的事务上扶助摩西。其次，就是在圣所中祈求耶和华指示的祭司，和各支派的首领或官长。在他们手下还有“千夫长、百夫长、五十夫长、十夫长；”（申1:15）最后，就是为特别的事务而选用的职员。[2]{PP 374.2}
§6
The government of Israel was characterized by the most thorough organization, wonderful alike for its completeness and its simplicity. The order so strikingly displayed in the perfection and arrangement of all Gods created works was manifest in the Hebrew economy. God was the center of authority and government, the sovereign of Israel. Moses stood as their visible leader, by Gods appointment, to administer the laws in His name. From the elders of the tribes a council of seventy was afterward chosen to assist Moses in the general affairs of the nation. Next came the priests, who consulted the Lord in the sanctuary. Chiefs, or princes, ruled over the tribes. Under these were captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and, lastly, officers who might be employed for special duties. Deuteronomy 1:15.{PP 374.2}[2]
§7
希伯来人安营布防是严密有序的。全营分为三大部，安营各有指定的方位。各营的正中是会幕，就是那看不见之君王的居所。会幕四围分驻着祭司和利未人。外围才是各支派的营帐。[3]{PP 374.3}
§8
The Hebrew camp was arranged in exact order. It was separated into three great divisions, each having its appointed position in the encampment. In the center was the tabernacle, the abiding place of the invisible King. Around it were stationed the priests and Levites. Beyond these were encamped all the other tribes.{PP 374.3}[3]
§9
利未人负责管理会幕，及其所属的一切物件，在安营时，在路上，都是如此。在拔营的时候，他们要拆卸圣幕；到安营的地方，他们就要把它支搭起来。其他支派的任何人是不能走近的，违者必须处以死刑。利未人分为三族，就是利未三个儿子的后裔，他们各有特别的地位和工作。在会幕前面，离会幕最近之处，有摩西和亚伦的帐棚。南面是哥辖的子孙，他们的本分是照料约柜和其他的器具；北面是米拉利的子孙，他们的本份是管理柱子、板和带卯的座等物；后面是革顺的子孙，他们的责任是料理幔子和门帘。[4]{PP 375.1}
§10
To the Levites was committed the charge of the tabernacle and all that pertained thereto, both in the camp and on the journey. When the camp set forward they were to strike the sacred tent; when a halting place was reached they were to set it up. No person of another tribe was allowed to come near, on pain of death. The Levites were separated into three divisions, the descendants of the three sons of Levi, and each was assigned its special position and work. In front of the tabernacle, and nearest to it, were the tents of Moses and Aaron. On the south were the Kohathites, whose duty it was to care for the ark and the other furniture; on the north Merarites, who were placed in charge of the pillars, sockets, boards, etc.; in the rear the Gershonites, to whom the care of the curtains and hangings was committed.{PP 375.1}[4]
§11
各支派的方位也一一指定了，无论起行或安营，他们都必须各归自己的纛下，正如耶和华所吩咐的：“以色列人要各归自己的纛下，在本族的旗号那里，对着会幕的四围安营。”“他们怎样安营，就怎样往前行；各按本位，各归本纛。”（民2:2,17）至于那些与以色列人一同从埃及出来的闲杂人，他们不得与各支派一同驻扎在营内，却要住在营外；他们的子孙直到第三代，才许入耶和华的会。“（见申23:7-8）[5]{PP 375.2}
§12
The position of each tribe also was specified. Each was to march and to encamp beside its own standard, as the Lord had commanded: Every man of the children of Israel shall pitch by his own standard, with the ensign of their fathers house: far off about the tabernacle of the congregation shall they pitch. As they encamp, so shall they set forward, every man in his place by their standards. Numbers 2:2, 17. The mixed multitude that had accompanied Israel from Egypt were not permitted to occupy the same quarters with the tribes, but were to abide upon the outskirts of the camp; and their offspring were to be excluded from the community until the third generation. Deuteronomy 23:7, 8.{PP 375.2}[5]
§13
全营及其环境必须保持严格的清洁，正如保持严谨的秩序一样。周密的卫生条例是要强制执行的。凡因任何事故招致不洁的人，都不得进入营中。为要在这么广大的会众之间保持卫生起见，这些措施乃是必要的；而且为了使以色列人能有圣洁的上帝与他们同在，他们也不得不保持完全的秩序和清洁。耶和华说：“因为耶和华你的上帝常在你营中行走，要救护你，将仇敌交给你，所以你的营理当圣洁。”（申23:14）[6]{PP 375.3}
§14
Scrupulous cleanliness as well as strict order throughout the encampment and its environs was enjoined. Thorough sanitary regulations were enforced. Every person who was unclean from any cause was forbidden to enter the camp. These measures were indispensable to the preservation of health among so vast a multitude; and it was necessary also that perfect order and purity be maintained, that Israel might enjoy the presence of a holy God. Thus He declared: The Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy.{PP 375.3}[6]
§15
在以色列人旅行的全程中，有“耶和华的约柜在前头行，……为他们寻找安歇的地方。”（民10:33）哥辖的子孙抬着放有上帝圣律法的约柜作先导。摩西和亚伦在约柜前头走；并有拿着银号筒的祭司在他们旁边。这些祭司从摩西那里受了指示，就用号筒传达给百姓。各队首领的本分是要照着号筒的指示，将一切有关的行动，明确地告诉他手下的人。无论何人若不遵从这些指示，就要处以死刑。[7]{PP 375.4}
§16
In all the journeyings of Israel, the ark of the covenant of the Lord went before them, . . . to search out a resting place for them. Numbers 10:33. Borne by the sons of Kohath, the sacred chest containing Gods holy law was to lead the van. Before it went Moses and Aaron; and the priests, bearing silver trumpets, were stationed near. These priests received directions from Moses, which they communicated to the people by the trumpets. It was the duty of the leaders of each company to give definite directions concerning all the movements to be made, as indicated by the trumpets. Whoever neglected to comply with the directions given was punished with death.{PP 375.4}[7]
§17
上帝是一位有秩序的上帝。凡与上天有关的一切事物，无不秩序井然，天军的行动是以顺服和周密的纪律为特征的。唯有秩序与和谐的动作才能奏效。今日上帝在他的工作上建立秩序和制度的需要，与以色列人的时代是一样的。凡为上帝作工的人必须凭理智去作，切不可因循苟且，草率从事，他要人忠实精确地作成他的工，使他能予以嘉纳。[8]{PP 376.1}
§18
God is a God of order. Everything connected with heaven is in perfect order; subjection and thorough discipline mark the movements of the angelic host. Success can only attend order and harmonious action. God requires order and system in His work now no less than in the days of Israel. All who are working for Him are to labor intelligently, not in a careless, haphazard manner. He would have his work done with faith and exactness, that He may place the seal of His approval upon it.{PP 376.1}[8]
§19
上帝曾亲自指导以色列人的一切行程。他使云柱降落，用来指明他们安营之处。只要云柱停留在会幕之上，他们就接着扎营。但当云柱从会幕升起的时候，他们就拔营起行。无论是安营或起行，都要献上严肃的祷告。“约柜往前行的时候，摩西就说：耶和华啊，求你兴起，愿你的仇敌四散，愿恨你的人从你面前逃跑。约柜停住的时候，他就说：耶和华啊，求你回到以色列的千万人中。”（民10:35-36）[9]{PP 376.2}
§20
God Himself directed the Israelites in all their travels. The place of their encampment was indicated by the descent of the pillar of cloud; and so long as they were to remain in camp, the cloud rested over the tabernacle. When they were to continue their journey it was lifted high above the sacred tent. A solemn invocation marked both the halt and the departure. It came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:35, 36.{PP 376.2}[9]
§21
从西奈山到迦南边界的加低斯，只有十一天的路程；最后，当云柱发出前进的记号时，以色列全军就重新开始他们的行程，这时，他们希望很快就要进入那美地了。耶和华既已施行神迹奇事领他们从埃及出来，如今，他们又已正式立约接受他为他们的王，并蒙主承认他们为至高者的选民了，既是这样，还有什么福气是他们所不能希望得到的呢？[10]{PP 376.3}
§22
A distance of only eleven days journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?{PP 376.3}[10]
§23
然而奇怪得很，许多人离开他们这次长久安营之处，反而有一点依依不舍之感。他们似乎是把这里当作家了。在那些峭壁的荫蔽之下，上帝曾聚集他的子民，远离列国，向他们重申他的圣律法。他们喜爱观看这神圣的山，因为上帝在这苍白的峰巅和荒芜的山岭上，曾多次显现他的荣耀。这与上帝和圣天使的显现有那么密切关系的景色似乎太神圣了，是他们不能茫然或欣然离开的。[11]{PP 376.4}
§24
Yet it was almost with reluctance that many left the place where they had so long encamped. They had come almost to regard it as their home. Within the shelter of those granite walls God had gathered His people, apart from all other nations, to repeat to them His holy law. They loved to look upon the sacred mount, on whose hoary peaks and barren ridges the divine glory had so often been displayed. The scene was so closely associated with the presence of God and holy angels that it seemed too sacred to be left thoughtlessly, or even gladly.{PP 376.4}[11]
§25
虽然如此，全营依着号筒的信号起程了，圣幕被抬着在营的中间，各支派则各按方位，各归各纛。这时众人注视着云柱所引领的方向。当云柱向东移动时，只见那里黑茫茫一丛乱山，于是许多人心中不禁起了疑虑。[12]{PP 377.1}
§26
At the signal from the trumpeters, however, the entire camp set forward, the tabernacle borne in the midst, and each tribe in its appointed position, under its own standard. All eyes were turned anxiously to see in what direction the cloud would lead. As it moved toward the east, where were only mountain masses huddled together, black and desolate, a feeling of sadness and doubt arose in many hearts.{PP 377.1}[12]
§27
当他们前进的时候，路途越发难行。他们的路线要经过多石的峡谷，和不毛的荒野，他们的四围都是极大的旷野，——“沙漠有深坑之地，”“干旱死荫，无人经过，无人居住之地。”（耶2:6）在远近各处多石的山径上，有男男女女和儿童，牲口和车辆，以及长列的牛羊成群而行。他们的前进势必迟缓而辛苦；因众人在长久安营歇息之后，没有准备在路上忍受这样的危险和苦恼。[13]{PP 377.2}
§28
As they advanced, the way became more difficult. Their route lay through stony ravine and barren waste. All around them was the great wilderness--a land of deserts and of pits, a land of drought, and of the shadow of death, a land that no man passed through, and where no man dwelt. Jeremiah 2:6. The rocky gorges, far and near, were thronged with men, women, and children, with beasts and wagons, and long lines of flocks and herds. Their progress was necessarily slow and toilsome; and the multitudes, after their long encampment, were not prepared to endure the perils and discomforts of the way.{PP 377.2}[13]
§29
走了三天的路程之后，就有人公开的发怨言了。怨言是由那些闲杂人发动的，他们当中有许多人没有与以色列人完全联合一致，所以不断地寻找一些遭难的借口。这些发怨言的人虽然明知摩西和他们一样是随着云柱引领的，却不同意行程的方向，而且他们不断地在摩西所引领的道路上责难他。不满的情绪是有感染性的，所以就很快地传遍了全营。[14]{PP 377.3}
§30
After three days journey open complaints were heard. These originated with the mixed multitude, many of whom were not fully united with Israel, and were continually watching for some cause of censure. The complainers were not pleased with the direction of the march, and they were continually finding fault with the way in which Moses was leading them, though they well knew that he, as well as they, was following the guiding cloud. Dissatisfaction is contagious, and it soon spread in the encampment.{PP 377.3}[14]
§31
百姓又吵着要肉吃。他们虽然有吗哪丰富的供应，但仍不满意。以色列人在埃及为奴的时候，他们曾不得不以最平常最简单的食物来维持生活；而这样的食物，因他们的贫乏和辛劳所引起的食欲，颇为甘甜可口，但在他们中间的许多埃及人，则习惯于珍馐美味；这次最先发怨言的就是这些人。当以色列人到西奈山之前，耶和华赐给他们吗哪的时候，也曾答应他们的吵闹，给他们肉吃；但那一次只不过给他们吃了一天。[15]{PP 377.4}
§32
Again they began to clamor for flesh to eat. Though abundantly supplied with manna, they were not satisfied. The Israelites, during their bondage in Egypt, had been compelled to subsist on the plainest and simplest food; but then keen appetite induced by privation and hard labor had made it palatable. Many of the Egyptians, however, who were now among them, had been accustomed to a luxurious diet; and these were the first to complain. At the giving of the manna, just before Israel reached Sinai, the Lord had granted them flesh in answer to their clamors; but it was furnished them for only one day.{PP 377.4}[15]
§33
上帝能很容易的为他们预备肉食，像预备吗哪一样；但他给他们一点限制，乃是为他们的益处。他的旨意是要供给他们合乎他们需要的食物，比许多人在埃及所吃惯的有刺激性的饮食更好。他们这种败坏的食欲必须予以纠正，使之更有利于健康，使他们能以享受上帝起初为人类预备的食物，就是他在伊甸园所赐给亚当夏娃的五谷鲜果。上帝之所以不让以色列人吃大量的肉食，就是为了这个缘故。[16]{PP 378.1}
§34
God might as easily have provided them with flesh as with manna, but a restriction was placed upon them for their good. It was His purpose to supply them with food better suited to their wants than the feverish diet to which many had become accustomed in Egypt. The perverted appetite was to be brought into a more healthy state, that they might enjoy the food originally provided for man--the fruits of the earth, which God gave to Adam and Eve in Eden. It was for this reason that the Israelites had been deprived, in a great measure, of animal food.{PP 378.1}[16]
§35
撒但引诱他们，使他们看这种限制是不公平而且残酷的。他也使他们贪爱禁吃的东西，因为撒但知道只要他们放纵食欲，就必引起肉体的情欲，如此他就能更容易地控制他们了。这个疾病和祸患的创始者，总是在他容易得到极大成功的地方来攻击世人的。自从他引诱夏娃吃了禁果以来，他借着针对食欲的试探曾使许多人陷入罪中。他这次引诱以色列人向上帝发怨言，也是用这同样的方法。人在饮食上不节制，就必进一步放纵肉体的情欲，以至不顾一切道德的义务，一遇试探的攻击，他们就没有多少抵抗的能力了。[17]{PP 378.2}
§36
Satan tempted them to regard this restriction as unjust and cruel. He caused them to lust after forbidden things, because he saw that the unrestrained indulgence of appetite would tend to produce sensuality, and by this means the people could be more easily brought under his control. The author of disease and misery will assail men where he can have the greatest success. Through temptations addressed to the appetite he has, to a large extent, led men into sin from the time when he induced Eve to eat of the forbidden fruit. It was by this same means that he led Israel to murmur against God. Intemperance in eating and drinking, leading as it does to the indulgence of the lower passions, prepares the way for men to disregard all moral obligations. When assailed by temptation, they have little power of resistance.{PP 378.2}[17]
§37
上帝引领以色列人从埃及出来，原是要令他们在迦南地成为一个纯正、圣洁并幸福的民族。为达到这个目的起见，他要使他们受一定的锻炼，使他们自己和他们的后裔都可以得到益处。如果他们愿意克制食欲并服从他明智的约束，他们中间就不会有衰弱和疾病的现象；他们的子孙也能具有坚强的体力和智力。他们对真理和义务就会有清楚的理解力，敏锐的辨别力，和正确的判断力了。可惜他们不愿顺从上帝的约束和命令，这就拦阻他们，使他们达不到上帝所要他们达到的崇高标准，并使他们得不到上帝所要赐给他们的福惠。[18]{PP 378.3}
§38
God brought the Israelites from Egypt, that He might establish them in the land of Canaan, a pure, holy, and happy people. In the accomplishment of this object He subjected them to a course of discipline, both for their own good and for the good of their posterity. Had they been willing to deny appetite, in obedience to His wise restrictions, feebleness and disease would have been unknown among them. Their descendants would have possessed both physical and mental strength. They would have had clear perceptions of truth and duty, keen discrimination, and sound judgment. But their unwillingness to submit to the restrictions and requirements of God, prevented them, to a great extent, from reaching the high standard which He desired them to attain, and from receiving the blessings which He was ready to bestow upon them. {PP 378.3}[18]
§39
诗人说：“他们心中试探上帝，随自己所欲的求食物；并且妄论上帝，说，上帝在旷野岂能摆设筵席吗？他曾击打磐石，使水涌出，成了江河；他还能赐粮食吗？还能为他的百姓预备肉吗？所以耶和华听见，就发怒。”（诗78:18-21）在从红海到西奈山的行程中，他们曾时常发怨言和骚动，但上帝怜悯他们的盲目和无知，所以没有因他们的罪刑罚他们。但这时他已经在何烈山向他们彰显自己。他们已经领受了大光，并见过他的威严、大能和慈怜；所以他们的不信不满的罪，就更显得严重了。再者，他们曾经立约接受耶和华为他们的王，并应许服从他的威权，如今他们发怨言就是叛逆的罪了。如果要以色列人免于混乱和败亡，这样的罪就必须立刻予以显著的刑罚。“耶和华……使火在他们中间焚烧，直烧到营的边界。”（民11:1）那些发怨言最厉害的人，都被云中发出来的电光杀灭了。[19]{PP 379.1}
§40
Says the psalmist: They tempted God in their heart by asking meat for their lust. Yea, they spake against God; they said, Can God furnish a table in the wilderness? Behold, He smote the rock, that the waters gushed out, and the streams overflowed; can He give bread also? can He provide flesh for His people? Therefore the Lord heard this, and was wroth. Psalm 78:18-21. Murmuring and tumults had been frequent during the journey from the Red Sea to Sinai, but in pity for their ignorance and blindness God had not then visited the sin with judgments. But since that time He had revealed Himself to them at Horeb. They had received great light, as they had been witnesses to the majesty, the power, and the mercy of God; and their unbelief and discontent incurred the greater guilt. Furthermore, they had covenanted to accept Jehovah as their king and to obey His authority. Their murmuring was now rebellion, and as such it must receive prompt and signal punishment, if Israel was to be preserved from anarchy and ruin. The fire of Jehovah burnt among them, and consumed them that were in the uttermost parts of the camp. The most guilty of the complainers were slain by lightning from the cloud.{PP 379.1}[19]
§41
百姓大大恐慌，就请摩西为他们求告耶和华。摩西为他们祈求，火就熄了。为纪念这次的刑罚起见，摩西给这地方起名叫他备拉，就是“火烧”的意思。[20]{PP 379.2}
§42
The people in terror besought Moses to entreat the Lord for them. He did so, and the fire was quenched. In memory of this judgment he called the name of the place Taberah, a burning.{PP 379.2}[20]
§43
但是不久之后，犯罪比以前更变本加厉了。这一次可怕的刑罚，不但没有使那些幸免的人自卑悔改，反而使他们的怨言更多了。各方面的百姓都聚集在他们的帐棚门口痛哭哀号。“他们中间的闲杂人大起贪欲的心；以色列人又哭号说，谁给我们肉吃呢？我们记得在埃及的时候，不花钱就吃鱼；也记得有黄瓜、西瓜、韭菜、葱、蒜。现在我们的心血枯竭了；除了这吗哪以外，在我们眼前并没有别的东西。”他们就这样对创造主为他们所预备的食物表示不满。而且他们时常可以看出，这食物是适合他们之需要的；因为他们虽然遭受了种种的困难，但各支派中却没有一个人是衰弱的。[21]{PP 379.3}
§44
But the evil was soon worse than before. Instead of leading the survivors to humiliation and repentance, this fearful judgment seemed only to increase their murmurings. In all directions the people were gathered at the door of their tents, weeping and lamenting. The mixed multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: but now our soul is dried away: there is nothing at all, beside this manna, before our eyes. Thus they manifested their discontent with the food provided for them by their Creator. Yet they had constant evidence that it was adapted to their wants; for notwithstanding the hardships they endured, there was not a feeble one in all their tribes.{PP 379.3}[21]
§45
这时，摩西百感交集，意志消沉了。虽然当时他自己的子孙可以成为大国，但他仍求告上帝不要毁灭以色列人，摩西因爱他们而祷告上帝，宁可令自己的名从生命册上被涂抹，而不愿他们灭亡。摩西为他们曾遭遇一切危险，而所得的报答竟是如此。他们把一切的困难，连幻想到的痛苦都怪罪他；他们恶毒的怨言使他难以负担的忧虑和责任更加沉重。他在苦恼之中险些对上帝失去信心。他的祷告几乎是诉苦了。他向耶和华说：“你为何苦待仆人，我为何不在你眼前蒙恩，竟把这管理百姓的重任加在我身上呢？……我从哪里得肉给这百姓吃呢？他们都向我哭号说：你给我们肉吃吧。管理这百姓的责任太重了，我独自担当不起。”[22]{PP 379.4}
§46
The heart of Moses sank. He had pleaded that Israel should not be destroyed, even though his own posterity might then become a great nation. In his love for them he had prayed that his name might be blotted from the book of life rather than that they should be left to perish. He had imperiled all for them, and this was their response. All their hardships, even their imaginary sufferings, they charged upon him; and their wicked murmurings made doubly heavy the burden of care and responsibility under which he staggered. In his distress he was tempted even to distrust God. His prayer was almost a complaint. Wherefore hast Thou afflicted Thy servant? and wherefore have I not found favor in Thy sight, that Thou layest the burden of all this people upon me? . . . Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me.{PP 379.4}[22]
§47
耶和华垂听了他的祷告，并指示他从以色列的长老中招聚七十个人来，这些人不但年高，而且具有极大的威仪，正确的判断，和丰富的经验。他说：“领他们到会幕前，使他们和你一同站立。我要在那里降临与你说话；也要把降于你身上的灵分赐他们，他们就和你同当这管百姓的重任，免得你独自担当。”[23]{PP 380.1}
§48
The Lord hearkened to his prayer, and directed him to summon seventy men of the elders of Israel--men not only advanced in years, but possessing dignity, sound judgment, and experience. And bring them unto the tabernacle of the congregation, He said, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.{PP 380.1}[23]
§49
耶和华准许摩西为自己拣选最忠心，能胜任的人，与他共同负责。他们的影响力可以帮助遏止百姓的暴行，镇抚叛乱；然而他们的被擢升终于造成了严重的恶果。如果摩西能表现信心，与他所看见的上帝权能和良善的凭据相称的话，他们就决不会被拣选了。但是摩西竟把自己的责任和工作看得过重，几乎忘了自己不过是上帝手中的器皿。他们这次感染了一些那使以色列人受咒诅的抱怨精神，这是不能原谅的。如果他能完全信赖上帝，耶和华就必不断地引导他，并赐给他力量足以应付一切的危机。[24]{PP 380.2}
§50
The Lord permitted Moses to choose for himself the most faithful and efficient men to share the responsibility with him. Their influence would assist in holding in check the violence of the people, and quelling insurrection; yet serious evils would eventually result from their promotion. They would never have been chosen had Moses manifested faith corresponding to the evidences he had witnessed of Gods power and goodness. But he had magnified his own burdens and services, almost losing sight of the fact that he was only the instrument by which God had wrought. He was not excusable in indulging, in the slightest degree, the spirit of murmuring that was the curse of Israel. Had he relied fully upon God, the Lord would have guided him continually and would have given him strength for every emergency.{PP 380.2}[24]
§51
摩西受到指示，要百姓准备应付上帝所要为他们行的事。“你们应当自洁，预备明天吃肉，因为你们哭号说：谁给我们肉吃？我们在埃及很好；这声音达到了耶和华的耳中，所以他必给你们肉吃。你们不止吃一天、两天、五天、十天、二十天，要吃一个整月，甚至肉从你们鼻孔里喷出来，使你们厌恶了；因为你们厌弃住在你们中间的耶和华，在他面前哭号说：我们为何出了埃及呢？”[25]{PP 380.3}
§52
Moses was directed to prepare the people for what God was about to do for them. Sanctify yourselves against tomorrow, and ye shall eat flesh: for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the Lord will give you flesh, and ye shall eat. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; but even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before Him, saying, Why came we forth out of Egypt?{PP 380.3}[25]
§53
摩西说：“这与我同住的百姓，步行的男人有六十万，你还说：我要把肉给他们，使他们可以吃一个整月。难道给他们宰了羊群牛群，或是把海中所有的鱼，都聚了来，就够他们吃吗？”[26]{PP 381.1}
§54
The people, among whom I am, exclaimed Moses, are six hundred thousand footmen; and Thou has said, I will give them flesh, that they may eat a whole month. Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them?{PP 381.1}[26]
§55
耶和华责备他的不信说：“耶和华的膀臂岂是缩短了吗？现在要看我的话，向你应验不应验。”[27]{PP 381.2}
§56
He was reproved for his distrust: Is the Lords hand waxed short? thou shalt see now whether My word shall come to pass unto thee or not.{PP 381.2}[27]
§57
于是摩西向会众重述耶和华的言语，并宣布七十个长老的任命。这位伟大的领袖对这些蒙选之人的训话，很足以作为现今司法和立法者一个裁判上忠直的标准：“你们听讼，无论是弟兄彼此争讼，是与同居的外人争讼，都要按公义判断。审判的时候，不可看人的外貌，听讼不可分贵贱。不可惧怕人，因为审判是属乎上帝的。”（申1:16-17）[28]{PP 381.3}
§58
Moses repeated to the congregation the words of the Lord, and announced the appointment of the seventy elders. The great leaders charge to these chosen men might well serve as a model of judicial integrity for the judges and legislators of modern times: Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is Gods. Deuteronomy 1:16, 17.{PP 381.3}[28]
§59
这时摩西招聚七十个人到会幕前。“耶和华在云中降临，对摩西说话，把降与他身上的灵分赐给那七十个长老，灵停在他们身上的时候，他们就受感说话。”他们像五旬节时的使徒一样，领受了“从上头来的能力。”耶和华喜欢他们这样准备从事他们的工作，在会众面前尊荣他们，使众民可以信任他们为上帝所拣选，在以色列政权中帮助摩西办事的人。[29]{PP 381.4}
§60
Moses now summoned the seventy to the tabernacle. And the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. Like the disciples on the Day of Pentecost, they were endued with power from on high. It pleased the Lord thus to prepare them for their work, and to honor them in the presence of the congregation, that confidence might be established in them as men divinely chosen to unite with Moses in the government of Israel.{PP 381.4}[29]
§61
这时又发生了一个事故，说明这位大领袖所有崇高无私的精神。七十个长老之中，有两个人谦卑地认为自己不配担任那么重要的职位。所以没有与他们的弟兄一同到会幕那里去；但是，上帝的灵于他们所在之处，也停在他们身上，所以他们也行使了说预言的恩赐。约书亚听见这事，唯恐因此引起分裂，就想要阻止这破坏纪律的事。他为保全摩西的尊荣起见，就说：“请我主摩西禁止他们。”摩西回答说：“你为我的缘故嫉妒人吗？唯愿耶和华的百姓都受感说话，愿耶和华把他的灵降在他们身上。”[30]{PP 381.5}
§62
Again evidence was given of the lofty, unselfish spirit of the great leader. Two of the seventy, humbly counting themselves unworthy of so responsible a position, had not joined their brethren at the tabernacle; but the Spirit of God came upon them where they were, and they, too, exercised the prophetic gift. On being informed of this, Joshua desired to check such irregularity, fearing that it might tend to division. Jealous for the honor of his master, My lord Moses, he said, forbid them. The answer was, Enviest thou for my sake? would God that all the Lords people were prophets, and that the Lord would put His Spirit upon them.{PP 381.5}[30]
§63
这时有大风把一群群的鹌鹑由海面刮来，“飞散在营边和营的四围，这边约有一天的路程，那边约有一天的路程，离地面约有二肘。”（民11:31）百姓终日终夜，并次日一整天，忙着捕取上帝用神迹为他们预备的食物，而且所捕取的非常之多，“至少的也取了十贺梅珥。”（一贺梅珥约三公升）当时所食用不了的都风干保藏起来，因此所有的供应，正如所应许的一样，足够他们吃一个整月。[31]{PP 382.1}
§64
A strong wind blowing from the sea now brought flocks of quails, about a days journey on this side, and a days journey on the other side, round about the camp, and about two cubits above the face of the earth. Numbers 11:31, R.V. All that day and night, and the following day, the people labored in gathering the food miraculously provided. Immense quantities were secured. He that gathered least gathered ten homers. All that was not needed for present use was preserved by drying, so that the supply, as promised, was sufficient for a whole month.{PP 382.1}[31]
§65
上帝将那原不是最好的东西给了他们，乃是因为他们坚持的要求；他们不满意于那些有益于身体的东西。他们这种悖逆的愿望虽然得了满足，但却必要遭受它的后果。他们毫无节制地狼吞虎咽，结果他们的饮食无度遭受了迅速的惩罚。“耶和华……用最重的灾殃击杀了他们。”大多数人因发高热而死亡了，而他们中间犯罪最重的人，却在刚尝到他们所贪爱的食物时，就被击杀了。[32]{PP 382.2}
§66
God gave the people that which was not for their highest good, because they persisted in desiring it; they would not be satisfied with those things that would prove a benefit to them. Their rebellious desires were gratified, but they were left to suffer the result. They feasted without restraint, and their excesses were speedily punished. The Lord smote the people with a very great plague. Large numbers were cut down by burning fevers, while the most guilty among them were smitten as soon as they tasted the food for which they had lusted.{PP 382.2}[32]
§67
在哈洗录，就是以色列人离开他备拉之后的第一个安营之处，有一件更厉害的试炼临到摩西。亚伦和米利暗在以色列人中原来居尊荣和领导的地位。他们二人都曾领受了预言的恩赐，而且上帝曾使他们在拯救希伯来人的事上与摩西合作。耶和华曾借着先知弥迦说：“我也差遣摩西亚伦和米利暗在你前面行。”（弥6:4）米利暗很早就表现出她品格的力量，当她还作小孩子的时候，就曾在尼罗河边守望着那藏有婴孩摩西的小箱子。上帝曾利用她冷静的机智，来保护那将来拯救他子民的婴孩。米利暗也富有诗歌和音乐的天才，她曾领导以色列的众妇女，在红海岸上唱歌跳舞。在民众的爱戴和上天的器重上。她的位分仅次于摩西和亚伦。但是那起初在天上引起分裂的同样罪恶，如今也在这个以色列的妇女心中发动了，而且她也找到了一个同情她的人。[33]{PP 382.3}
§68
At Hazeroth, the next encampment after leaving Taberah, a still more bitter trial awaited Moses. Aaron and Miriam had occupied a position of high honor and leadership in Israel. Both were endowed with the prophetic gift, and both had been divinely associated with Moses in the deliverance of the Hebrews. I sent before thee Moses, Aaron, and Miriam (Micah 6:4), are the words of the Lord by the prophet Micah. Miriams force of character had been early displayed when as a child she watched beside the Nile the little basket in which was hidden the infant Moses. Her self-control and tact God had made instrumental in preserving the deliverer of His people. Richly endowed with the gifts of poetry and music, Miriam had led the women of Israel in song and dance on the shore of the Red Sea. In the affections of the people and the honor of Heaven she stood second only to Moses and Aaron. But the same evil that first brought discord in heaven sprang up in the heart of this woman of Israel, and she did not fail to find a sympathizer in her dissatisfaction.{PP 382.3}[33]
§69
在委派七十个长老的事上，摩西没有请米利暗和亚伦参加意见，因此他们对摩西起了嫉妒的心。当以色列人在往西奈山的路上，叶忒罗来访问的时候，摩西乐意接受他岳父的建议，曾引起亚伦和米利暗的疑惧，唯恐叶忒罗在这伟大领袖身上的影响超过他们。在组织长老会议之时，他们觉得他们的地位和权威被抹杀了。米利暗和亚伦从来没有知道，那落在摩西身上的忧虑和责任是多么沉重；然而因为他们曾蒙召作他的助手，他们就认为自己是与他同等地分担领袖的责任，并认为再委派其他助手是不必要的。[34]{PP 382.4}
§70
In the appointment of the seventy elders Miriam and Aaron had not been consulted, and their jealousy was excited against Moses. At the time of Jethros visit, while the Israelites were on the way to Sinai, the ready acceptance by Moses of the counsel of his father-in-law had aroused in Aaron and Miriam a fear that his influence with the great leader exceeded theirs. In the organization of the council of elders they felt that their position and authority had been ignored. Miriam and Aaron had never known the weight of care and responsibility which had rested upon Moses; yet because they had been chosen to aid him they regarded themselves as sharing equally with him the burden of leadership, and they regarded the appointment of further assistants as uncalled for.{PP 382.4}[34]
§71
摩西曾感到那交给他的大任是何等的重要，这是其他任何人所从来没有感觉到的。他认清自己的软弱，常以上帝为他的顾问。亚伦则自视甚高，甚少依靠上帝之心。当上帝将责任委托他的时候，他曾经失败了；在西奈山发生敬拜偶像之事时，他的卑下和委曲求全，就显出了他品格上的弱点。但米利暗和亚伦因被嫉妒和野心所蒙蔽，竟忘记了这一切事。上帝曾极其尊重亚伦，任命他的家族担任祭司的神圣职务；但如今这一件事，反而加添了他自高的欲望。他们说：“难道耶和华单与摩西说话，不也与我们说话吗？”（见民12:）他们认为自己既同蒙上帝的恩眷，就应当配得同样的地位和威权。[35]{PP 383.1}
§72
Moses felt the importance of the great work committed to him as no other man had ever felt it. He realized his own weakness, and he made God his counselor. Aaron esteemed himself more highly, and trusted less in God. He had failed when entrusted with responsibility, giving evidence of the weakness of his character by his base compliance in the matter of the idolatrous worship at Sinai. But Miriam and Aaron, blinded by jealousy and ambition, lost sight of this. Aaron had been highly honored by God in the appointment of his family to the sacred office of the priesthood; yet even this now added to the desire for self-exaltation. And they said, Hath the Lord indeed spoken only by Moses? hath He not spoken also by us? Regarding themselves as equally favored by God, they felt that they were entitled to the same position and authority.{PP 383.1}[35]
§73
米利暗放纵了不满的精神，竟在上帝所已经特别支配的事上，寻找发怨言的理由。她对摩西的婚姻久已不满。她认为摩西没有娶一个希伯来族的女子为妻，而娶一个外邦女子，有损于她家族和国人的声誉。所以她在脸色和态度上，难免表露着轻看西坡拉。[36]{PP 383.2}
§74
Yielding to the spirit of dissatisfaction, Miriam found cause of complaint in events that God had especially overruled. The marriage of Moses had been displeasing to her. That he should choose a woman of another nation, instead of taking a wife from among the Hebrews, was an offense to her family and national pride. Zipporah was treated with ill-disguised contempt.{PP 383.2}[36]
§75
摩西的妻子被人称为“古实女子，”（民12:1）其实她是米甸人，原是亚伯拉罕的后裔。她因肤色稍黑，故显着与希伯来人不同。西坡拉虽然不是以色列人，但还是一个敬拜真神上帝者。她的个性胆小而怕羞，温柔而挚爱，不忍看见人受苦；正因这缘故，所以摩西在往埃及去的路上，同意她回米甸去，以免她看到降在埃及人身上的灾难而痛心。[37]{PP 383.3}
§76
Though called a Cushite woman (Numbers 12:1, R.V.), the wife of Moses was a Midianite, and thus a descendant of Abraham. In personal appearance she differed from the Hebrews in being of a somewhat darker complexion. Though not an Israelite, Zipporah was a worshiper of the true God. She was of a timid, retiring disposition, gentle and affectionate, and greatly distressed at the sight of suffering; and it was for this reason that Moses, when on the way to Egypt, had consented to her return to Midian. He desired to spare her the pain of witnessing the judgments that were to fall on the Egyptians.{PP 383.3}[37]
§77
及至西坡拉到旷野与她丈夫同居之后，她看见摩西责任极重，精力疲倦，便将自己的顾虑告诉父亲，于是叶忒罗献策减轻他的重担。这就是米利暗憎恨西坡拉的主因。她因自己与亚伦被忽视而抱怨，认为这是由于摩西妻子的缘故，并认为摩西已经被他妻子的影响力所左右，不再像以前那样听从他们的意见了。如果亚伦能坚持正义，他原可以遏止这恶行；但他没有向米利暗指明她的举动是犯了多么大的罪，反而同情她，听信她埋怨的话，这样就与她一同嫉妒摩西了。[38]{PP 384.1}
§78
When Zipporah rejoined her husband in the wilderness, she saw that his burdens were wearing away his strength, and she made known her fears to Jethro, who suggested measures for his relief. Here was the chief reason for Miriams antipathy to Zipporah. Smarting under the supposed neglect shown to herself and Aaron, she regarded the wife of Moses as the cause, concluding that her influence had prevented him from taking them into his counsels as formerly. Had Aaron stood up firmly for the right, he might have checked the evil; but instead of showing Miriam the sinfulness of her conduct, he sympathized with her, listened to her words of complaint, and thus came to share her jealousy.{PP 384.1}[38]
§79
摩西以毫无怨言的静默，忍受他们的责难。这是他在米甸多年辛劳及等待期间所得的经验，培养了谦卑和坚忍的精神，使他能以忍耐来应付百姓的不信和怨言，与那些本应作他忠实助手之人的骄傲和嫉妒。“摩西为人极其谦和，胜过世上的众人，”这就是上帝赐他智慧，并引导他过于别人的原因。经上说：“他必按公平引领谦卑人，将他的道教训他们。”（诗25:9）耶和华引领谦卑的人，是因为他们可教，又是愿意受教的人。他们有一颗真诚愿望明白和实行上帝旨意的心。救主的应许是：“人若立志遵着他的旨意行，就必晓得这教训。”（约7:17）他又借着使徒雅各说：“你们中间若有缺少智慧的，应当求那厚赐与众人，也不斥责人的上帝，主就必赐给他。”（雅1:5,7）但他的应许是只向那些愿意全心跟从耶和华的人发的。上帝并不勉强任何人的意志；因此他不能引领那些过于骄傲，不肯受教，和一心顺着自己意向的人。关于心怀二意的人——一面想顺从自己的意向，一面自称实行上帝旨意的人，经上说：“这样的人，不要想从主那里得什么？”（雅1:7）[39]{PP 384.2}
§80
Their accusations were borne by Moses in uncomplaining silence. It was the experience gained during the years of toil and waiting in Midian--the spirit of humility and long-suffering there developed--that prepared Moses to meet with patience the unbelief and murmuring of the people and the pride and envy of those who should have been his unswerving helpers. Moses was very meek, above all the men which were upon the face of the earth, and this is why he was granted divine wisdom and guidance above all others. Says the Scripture, The meek will He guide in judgment: and the meek will He teach His way. Psalm 25:9. The meek are guided by the Lord, because they are teachable, willing to be instructed. They have a sincere desire to know and to do the will of God. The Saviours promise is, If any man will do His will, he shall know of the doctrine. John 7:17. And He declares by the apostle James, If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. James 1:5. But His promise is only to those who are willing to follow the Lord wholly. God does not force the will of any; hence He cannot lead those who are too proud to be taught, who are bent upon having their own way. Of the double-minded man--he who seeks to follow his own will, while professing to do the will of God--it is written, Let not that man think that he shall receive anything of the Lord. James 1:7.{PP 384.2}[39]
§81
上帝拣选了摩西，并使他的灵降在他身上；如今米利暗和亚伦发怨言，不但是对上帝所指定的领袖不忠，而也是直接对上帝犯了不忠的罪。上帝召这两个煽动叛乱的人到会幕那里与摩西面面相对。“耶和华在云柱中降临，站在会幕门口，召亚伦和米利暗。”上帝没有否认他们所自称的有预言的恩赐；上帝原可以在异象和梦中向他们说话。但是对摩西，就是耶和华亲自说“他是在我全家尽忠的，”上帝却赐给他更亲密的交往。上帝是与他面对面说话的。“你们毁谤我的仆人摩西，为何不惧怕呢？耶和华就向他们二人发怒而去。”云柱离开了会幕，表明上帝的不悦，米利暗受了打击。“她长了大麻疯；有雪那样白。”亚伦得以幸免，但他在米利暗所受的刑罚上受了严重的谴责。如今他们已经屈辱到无地可容了，亚伦承认了他们的罪，并恳求摩西不要让他的姐姐因这可憎并致命的灾病而灭亡。上帝应允了摩西的祷告，米利暗的大麻疯就得了洁净，但是她必须在营外关锁七天。她被逐到营外之后，上帝恩眷的记号才再降到会幕之上。以色列人为尊重米利暗的地位，并为降在她身上的打击表示悲伤起见，全营就停在哈洗录，等候她回来。[40]{PP 384.3}
§82
God had chosen Moses, and had put His Spirit upon him; and Miriam and Aaron, by their murmurings, were guilty of disloyalty, not only to their appointed leader, but to God Himself. The seditious whisperers were summoned to the tabernacle, and brought face to face with Moses. And Jehovah came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam. Their claim to the prophetic gift was not denied; God might have spoken to them in visions and dreams. But to Moses, whom the Lord Himself declared faithful in all Mine house, a nearer communion had been granted. With him God spake mouth to mouth. Wherefore then were ye not afraid to speak against My servant Moses? And the anger of the Lord was kindled against them; and He departed. The cloud disappeared from the tabernacle in token of Gods displeasure, and Miriam was smitten. She became leprous, white as snow. Aaron was spared, but he was severely rebuked in Miriams punishment. Now, their pride humbled in the dust, Aaron confessed their sin, and entreated that his sister might not be left to perish by that loathsome and deadly scourge. In answer to the prayers of Moses the leprosy was cleansed. Miriam was, however, shut out of the camp for seven days. Not until she was banished from the encampment did the symbol of Gods favor again rest upon the tabernacle. In respect for her high position, and in grief at the blow that had fallen upon her, the whole company abode in Hazeroth, awaiting her return.{PP 384.3}[40]
§83
这一次耶和华显示不悦，原是要警告全以色列民，须遏止那不满及抗命之气焰的滋长。如果米利暗的嫉妒和不满没有受到明显的责罚，结果必要酿成大恶。嫉妒是存在人心中的恶魔的特性之一，而且它的影响也是极其可悲的。智慧的人说：“忿怒为残忍，怒气为狂澜，唯有嫉妒，谁能敌得住呢？”（箴27:4）那最初使天庭发生不和睦的就是嫉妒，而且这一种心理已经在人世间造成无数的祸害。“在何处有嫉妒分争，就在何处有扰乱，和各样的坏事。”（雅3:16）[41]{PP 385.1}
§84
This manifestation of the Lords displeasure was designed to be a warning to all Israel, to check the growing spirit of discontent and insubordination. If Miriams envy and dissatisfaction had not been signally rebuked, it would have resulted in great evil. Envy is one of the most satanic traits that can exist in the human heart, and it is one of the most baleful in its effects. Says the wise man, Wrath is cruel, and anger is outrageous; but who is able to stand before envy? Proverbs 27:4. It was envy that first caused discord in heaven, and its indulgence has wrought untold evil among men. Where envying and strife is, there is confusion and every evil work. James 3:16.{PP 385.1}[41]
§85
人不应当把批评别人或论断别人的动机和行为，看作是一件小事。“人若批评弟兄，论断弟兄，就是批评律法，论断律法；你若论断律法，就不是遵行律法，乃是判断人的。”（雅4:11）因判断人的只有一位，“他要照出暗中的隐情，显明人心的意念。”（林前4:5）无论何人，若是判断别人，并定他同胞的罪，他就是在篡夺创造主的特权。[42]{PP 385.2}
§86
It should not be regarded as a light thing to speak evil of others or to make ourselves judges of their motives or actions. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. James 4:11. There is but one judge--He who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. 1 Corinthians 4:5. And whoever takes it upon himself to judge and condemn his fellow men is usurping the prerogative of the Creator.{PP 385.2}[42]
§87
《圣经》特别教训我们要谨慎，不可轻易毁谤那些上帝所选召作他使者的人。使徒彼得形容一班不良之徒说：“他们胆大任性，毁谤在尊位的也不知惧怕；就是天使，虽然力量权能更大，还不用毁谤的话在主面前告他们。”（彼后2:10-11）保罗在他给那些负责管理教会之人的教训中说：“控告长老的呈子，非有两三个见证就不要收。”（提前5:19）那把领导和教训他子民的重责放在世人身上的主，必要叫他百姓在对待他仆人的态度上负责。我们应当敬重那些上帝所重看的人。米利暗所受的惩罚，应当使一切存心嫉妒并毁谤上帝在他工作上所重用的人受到谴责。[43]{PP 386.1}
§88
The Bible specially teaches us to beware of lightly bringing accusation against those whom God has called to act as His ambassadors. The apostle Peter, describing a class who are abandoned sinners, says, Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 2 Peter 2:10, 11. And Paul, in his instruction for those who are placed over the church, says, Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19. He who has placed upon men the heavy responsibility of leaders and teachers of His people will hold the people accountable for the manner in which they treat His servants. We are to honor those whom God has honored. The judgment visited upon Miriam should be a rebuke to all who yield to jealousy, and murmur against those upon whom God lays the burden of His work.{PP 386.1}[43]