第48章 分迦南地为业
§1
第48章 分迦南地为业
§2
Chap. 48 - The Division of Canaan
§3
在伯和仑之役胜利之后，紧接着就是迦南南部的征服。“约书亚击杀全地的人，就是山地、南地、高原、山坡的人；……约书亚一时杀败了这些王，并夺了他们的地；因为耶和华以色列的上帝，为以色列争战。于是约书亚和以色列众人回到吉甲的营中。”（书10:40-43；11:）[1]{PP 510.1}
§4
The victory at Beth-horon was speedily followed by the conquest of southern Canaan. Joshua smote all the country of the hills, and of the south, and of the vale. . . . And all these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel. And Joshua returned, and all Israel with him, unto the camp at Gilgal.{PP 510.1}[1]
§5
这时候，巴勒斯坦北部的各族，听见以色列军所得的胜利，就大大恐慌起来了，所以他们订立盟约来攻击以色列人。为首的是米伦湖西的夏琐王耶宾。“这些王和他们的众军都出来。”这一支军队比以色列人过去在迦南地所遇到的军队强大多了，“人数多如海边的沙；并有许多马匹车辆。这诸王会合，来到米伦水边，一同安营，要与以色列人争战。”于是又有一个鼓舞人的信息赐给约书亚说：“你不要因他们惧怕；明日这时，我必将他们交付以色列人全然杀了。”[2]{PP 510.2}
§6
The tribes of northern Palestine, terrified at the success which had attended the armies of Israel, now entered into a league against them. At the head of this confederacy was Jabin, king of Hazor, a territory to the west of Lake Merom. And they went out, they and all their hosts with them. This army was much larger than any that the Israelites had before encountered in Canaan--much people, even as the sand that is upon the seashore in multitude, with horses and chariots very many. And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel. Again a message of encouragement was given to Joshua: Be not afraid because of them: for tomorrow about this time will I deliver them up all slain before Israel.{PP 510.2}[2]
§7
约书亚在米伦水边突然攻击联军的阵地，把他们的军队全然击溃了。“耶和华将他们交在以色列人手里，以色列人就击杀他们，追赶他们，……将他们击杀，没有留下一个。”上帝不许以色列人使用迦南人所引以自豪的车辆和马匹。所以以色列人照着上帝的命令，焚烧了他们的车辆，砍断他们马的蹄筋，使之不再适用于战场之上。以色列人不可靠车，不可靠马，乃是要靠“耶和华他们上帝的名。”[3]{PP 510.3}
§8
Near Lake Merom he fell upon the camp of the allies and utterly routed their forces. The Lord delivered them into the hand of Israel, who smote them, and chased them . . . until they left them none remaining. The chariots and horses that had been the pride and boast of the Canaanites were not to be appropriated by Israel. At the command of God the chariots were burned, and the horses lamed, and thus rendered unfit for use in battle. The Israelites were not to put their trust in chariots or horses, but in the name of the Lord their God.{PP 510.3}[3]
§9
迦南诸王的城邑，一座一座地都被约书亚攻取了，同盟诸王的大城夏琐也被焚烧了。战争继续了几年之久，结果约书亚征服了迦南。“于是国中太平没有争战了。”[4]{PP 510.4}
§10
One by one the cities were taken, and Hazor, the stronghold of the confederacy, was burned. The war was continued for several years, but its close found Joshua master of Canaan. And the land had rest from war.{PP 510.4}[4]
§11
这时候迦南人的势力虽然已被击破，但以色列人还没有完全占领他们的地区。非利士人仍然占据着西边沿海一片肥沃的平原，在他们北边则是西顿人的地区。黎巴嫩也在西顿人手中；南边靠近埃及的一带地方，仍然为以色列人的仇敌所占领。[5]{PP 511.1}
§12
But though the power of the Canaanites had been broken, they had not been fully dispossessed. On the west the Philistines still held a fertile plain along the seacoast, while north of them was the territory of the Sidonians. Lebanon also was in the possession of the latter people; and to the south, toward Egypt, the land was still occupied by the enemies of Israel.{PP 511.1}[5]
§13
虽然如此，约书亚并不要继续从事战争。这位大领袖在卸下他作以色列人统帅之前，还要完成另一项任务。迦南全地，包括已经攻取的地区，与尚未制伏的部分，都要分给各支派为业。各支派的任务，是要完全制伏它自己的地区。如果百姓效忠上帝的话，他必要在他们面前赶出他们的仇敌；并且只要他们忠于他的约，他应许还要赐给他们更多的产业。[6]{PP 511.2}
§14
Joshua was not, however, to continue the war. There was another work for the great leader to perform before he should relinquish the command of Israel. The whole land, both the parts already conquered and that which was yet unsubdued, was to be apportioned among the tribes. And it was the duty of each tribe to fully subdue its own inheritance. If the people should prove faithful to God, He would drive out their enemies from before them; and He promised to give them still greater possessions if they would but be true to His covenant.{PP 511.2}[6]
§15
约书亚和大祭司以利亚撒，并以色列各支派的族长，一同担任分地的任务，而地区则由拈阄来确定。摩西曾亲自规定了迦南地的四界，到他们攻取这地的时候，就可分给各支派为业；而且他也曾从每一个支派中选出一个族长来从事分地的工作。利未支派既专任圣所的职务，就没有分到地土；只是在全地各区域中分给他们四十八座城，作为他们的产业。[7]{PP 511.3}
§16
To Joshua, with Eleazar the high priest, and the heads of the tribes, the distribution of the land was committed, the location of each tribe being determined by lot. Moses himself had fixed the bounds of the country as it was to be divided among the tribes when they should come in possession of Canaan, and had appointed a prince from each tribe to attend to the distribution. The tribe of Levi, being devoted to the sanctuary service, was not counted in this allotment; but forty-eight cities in different parts of the country were assigned the Levites as their inheritance.{PP 511.3}[7]
§17
在以色列人从事分地之前，迦勒同着他那一支派的首领前来，提出一个特别的请求。这时除了约书亚之外，迦勒在以色列人中年纪是最大的。从前去窥探应许之地的探子之中，只有迦勒和约书亚二人曾报告应许之地的好消息，并鼓励百姓奉耶和华的名上去攻取那地。现在迦勒向约书亚提起那时摩西为报答他的忠心所发的应许：“你脚所踏之地，定要归你和你的子孙，永远为业；因为你专心跟从耶和华我的上帝。”（书14:6-15）所以迦勒要求约书亚将希伯仑给他为业。从前亚伯拉罕、以撒、雅各，曾在此居住多年；而埋葬他们的麦比拉洞也在这里。希伯仑原是那骇人的亚衲族居住的中心，他们那可怕的雄姿曾经吓倒那些探子，并由于探子的报告，也挫折了全以色列人的锐气。这时，迦勒依靠上帝的能力，竟不求任何其他的地方，而拣选了希伯仑作他的产业。[8]{PP 511.4}
§18
Before the distribution of the land had been entered upon, Caleb, accompanied by the heads of his tribe, came forward with a special claim. Except Joshua, Caleb was now the oldest man in Israel. Caleb and Joshua were the only ones among the spies who had brought a good report of the Land of Promise, encouraging the people to go up and possess it in the name of the Lord. Caleb now reminded Joshua of the promise then made, as the reward of his faithfulness: The land whereon thy feet have trodden shall be thine inheritance, and thy childrens forever, because thou hast wholly followed the Lord. He therefore presented a request that Hebron he given him for a possession. Here had been for many years the home of Abraham, Isaac, and Jacob; and here, in the cave of Machpelah, they were buried. Hebron was the seat of the dreaded Anakim, whose formidable appearance had so terrified the spies, and through them destroyed the courage of all Israel. This, above all others, was the place which Caleb, trusting in the strength of God, chose for his inheritance.{PP 511.4}[8]
§19
他说道：“自从耶和华对摩西说这话的时候，耶和华照他所应许的，使我存活这四十五年。……看哪，现今我八十五岁了，我还是强壮，像摩西打发我去的那天一样；无论是争战是出入，我的力量那时如何，现在还是如何。求你将耶和华那日应许我的这山地给我；那里有亚衲族人，并宽大坚固的城，你也曾听见了。或者耶和华照他所应许的与我同在，我就把他们赶出去。”犹大支派的首领都支持了这个要求。迦勒自己本来是从犹大支派之中，指定为参加分地工作的代表，所以他主动地找这些人和他一同来提出他的请求，以免有利用职权图谋私利的嫌疑。[9]{PP 512.1}
§20
Behold, the Lord hath kept me alive, he said, these forty and five years, even since the Lord spake this word unto Moses: . . . and now, lo, I am this day fourscore and five years old. As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in. Now therefore give me this mountain, whereof the Lord spake in that day: for thou heardest in that day how the Anakim were there, and that the cities were great and fenced: if so be the Lord will be with me, then I shall be able to drive them out, as the Lord said. This request was supported by the chief men of Judah. Caleb himself being the one appointed from this tribe to apportion the land, he had chosen to unite these men with him in presenting his claim, that there might be no appearance of having employed his authority for selfish advantage.{PP 512.1}[9]
§21
他的请求立时蒙了应允。这巨人的堡垒再没有比交给他去攻取更为妥当的了。“于是约书亚为耶孚尼的儿子迦勒祝福，将希伯仑给他为业，”“因为他专心跟从耶和华以色列的上帝。这时迦勒的信心，与当年作证反驳其他探子的恶言之时的信心是一样的。他曾相信上帝的应许，他必使他的子民得迦南地为业，在这一点上，他曾专心跟从了耶和华。他也曾与他的同胞一同在旷野中忍受长期飘流的苦楚，并与那一次犯罪的人共担他们的种种失望和重累；然而他并没有因此发怨言，反而称颂上帝的慈怜，因为当他的众弟兄都被剪除的时候，上帝却在旷野保全了他的性命。在旷野飘流之时所遭遇的一切困难、危险和灾病之中，以及自从进入迦南以来在这些争战的年日之中，耶和华一直保全了他；现在他是八十多岁的人了，然而精神并没有衰败。他没有为自己要求一片已经攻取的土地，反而要求从前探子们认为无法征服的地方。他要靠着上帝的帮助，从那曾使以色列人信心动摇的巨人手中，夺过这个堡垒来。迦勒之所以提出这个要求，并不是出于贪图虚荣或自高自大的欲望。这位英勇的老战士乃是要给百姓立一个尊荣上帝的模范，并鼓励各支派去攻取全地，就是他们祖宗所认为无法克服之地。[10]{PP 512.2}
§22
His claim was immediately granted. To none could the conquest of this giant stronghold be more safely entrusted. Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance, because that he wholly followed the Lord God of Israel. Calebs faith now was just what it was when his testimony had contradicted the evil report of the spies. He had believed Gods promise that He would put His people in possession of Canaan, and in this he had followed the Lord fully. He had endured with his people the long wandering in the wilderness, thus sharing the disappointments and burdens of the guilty; yet he made no complaint of this, but exalted the mercy of God that had preserved him in the wilderness when his brethren were cut off. Amid all the hardships, perils, and plagues of the desert wanderings, and during the years of warfare since entering Canaan, the Lord had preserved him; and now at upwards of fourscore his vigor was unabated. He did not ask for himself a land already conquered, but the place which above all others the spies had thought it impossible to subdue. By the help of God he would wrest his stronghold from the very giants whose power had staggered the faith of Israel. It was no desire for honor or aggrandizement that prompted Calebs request. The brave old warrior was desirous of giving to the people an example that would honor God, and encourage the tribes fully to subdue the land which their fathers had deemed unconquerable.{PP 512.2}[10]
§23
迦勒得了他四十年来所看中的产业，并靠着上帝与他同在他就“赶出亚衲族的三个族长。”（书15:14）他既然为自己和自己的家得了这一片地业，可是，他的热心并没有减低；他没有就此安居享受他的产业，反而为国家的利益和上帝的荣耀勇往直前，再接再厉地去征讨敌人。[11]{PP 513.1}
§24
Caleb obtained the inheritance upon which his heart had been set for forty years, and, trusting in God to be with him, he drove thence the three sons of Anak. Having thus secured a possession for himself and his house, his zeal did not abate; he did not settle down to enjoy his inheritance, but pushed on to further conquests for the benefit of the nation and the glory of God.{PP 513.1}[11]
§25
那些怯懦和叛逆的人都已在旷野倒毙了；唯有忠义的探子吃到了以实各谷的葡萄。各人都按各人的信心得到赏赐。没有信心的人恰好碰到他们所惧怕的事。他们虽有上帝的应许，却说承受迦南地是一件不可能的事，他们也就没有承受迦南。而那些信赖上帝的人一直没有注意他们所面临的种种艰难，却多多仰望他们全能之主的力量，他们也就得以进入那美地。古代的先贤们都是“因着信，制服了敌国，……脱了刀剑的锋刃，软弱变为刚强，争战显出勇敢，打退外邦的全军。”那“使我们胜了世界的，就是我们的信心。”（来11:33-34；约一5:4）[12]{PP 513.2}
§26
The cowards and rebels had perished in the wilderness, but the righteous spies ate of the grapes of Eschol. To each was given according to his faith. The unbelieving had seen their fears fulfilled. Notwithstanding Gods promise, they had declared that it was impossible to inherit Canaan, and they did not possess it. But those who trusted in God, looking not so much to the difficulties to be encountered as to the strength of their Almighty Helper, entered the goodly land. It was through faith that the ancient worthies subdued kingdoms, . . . escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Hebrews 11:33, 34. This is the victory that overcometh the world, even our faith. 1 John 5:4.{PP 513.2}[12]
§27
另有一个关于分地的请求，所表现的精神则与迦勒的精神大不相同。这是约瑟的子孙以法莲支派和玛拿西半支派所提出的。这些支派的人顾虑自己的人数众多，所以要求双份的地业。他们所分得的地方是迦南地最富饶的区域，包括沙仑的肥美平原；但是山谷中的许多主要城邑仍在迦南人手中，这两个支派的人想要避免征服他们地业的辛劳和危险，而希望在已经克服的区域中多得一分产业。以法莲原是以色列支派中最大支派之一，也是约书亚所属的支派，所以该支派的人以为自然应得特别的看待。他们对约书亚说：“我们也族大人多，你为什么但将一阄一段之地，分给我们为业呢？”（书17:14-18）但他们这话不能使这刚直的领袖偏离严格的正义。[13]{PP 513.3}
§28
Another claim concerning the division of the land revealed a spirit widely different from that of Caleb. It was presented by the children of Joseph, the tribe of Ephraim with the half tribe of Manasseh. In consideration of their superior numbers, these tribes demanded a double portion of territory. The lot designated for them was the richest in the land, including the fertile plain of Sharon; but many of the principal towns in the valley were still in possession of the Canaanites, and the tribes shrank from the toil and danger of conquering their possessions, and desired an additional portion in territory already subdued. The tribe of Ephraim was one of the largest in Israel, as well as the one to which Joshua himself belonged, and its members naturally regarded themselves as entitled to special consideration. Why hast thou given me but one lot and one portion to inherit, they said, seeing I am a great people? But no departure from strict justice could be won from the inflexible leader.{PP 513.3}[13]
§29
约书亚回答说：“你们如果族大人多，嫌以法莲山地窄小，就可以上比利洗人，利乏音人之地，在树林中砍伐树木。”[14]{PP 513.4}
§30
His answer was, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if Mount Ephraim be too narrow for thee.{PP 513.4}[14]
§31
他们的回答显明了他们埋怨的真正原因。他们缺少信心和勇气去赶出迦南人。他们说：“那山地容不下我们，并且住平原的迦南人……都有铁车。”[15]{PP 514.1}
§32
Their reply showed the real cause of complaint. They lacked faith and courage to drive out the Canaanites. The hill is not enough for us, they said; and all the Canaanites that dwell in the land of the valley have chariots of iron.{PP 514.1}[15]
§33
以色列的上帝曾立约赐能力给他的子民，如果以法莲人具有迦勒那样勇敢的信心，就没有什么仇敌能在他们面前站立得住。约书亚坚决地要应付他们想避免艰难危险的愿望，说：“你是族大人多，并且强盛，……迦南人虽有铁车，虽是强盛，你也能把他们赶出去。”约书亚这样就用他们自己的理由来反驳他们。他们既自称族大人多，他们就完全能打开自己的出路，正如他们的弟兄一样。他们既有上帝的帮助，就不必惧怕铁车了。[16]{PP 514.2}
§34
The power of the God of Israel had been pledged to His people, and had the Ephraimites possessed the courage and faith of Caleb, no enemy could have stood before them. Their evident desire to shun hardship and danger was firmly met by Joshua. Thou art a great people, and hast great power, he said; thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong. Thus their own arguments were turned against them. Being a great people, as they claimed, they were fully able to make their own way, as did their brethren. With the help of God they need not fear the chariots of iron.{PP 514.2}[16]
§35
以前，吉甲曾为全国的大本营和会幕的所在地；但如今会幕要迁到一个选定了的固定地址，这就是以法莲支派所得之地当中的一个小城示罗。这城靠近巴勒斯坦的中心，一切支派都容易来到这里敬拜耶和华。而且这一带地区已经完全被制服了，所以来敬拜的人不至于受到骚扰。“以色列的全会众都聚集在示罗，把会幕设立在那里。”（书18:1-10）那些未曾得到地业的支派，在会幕迁离吉甲的时候，就跟着会幕在示罗的附近支搭他们的帐棚。这些支派留在这里，直至分散到各自的地业去的时候。[17]{PP 514.3}
§36
Heretofore Gilgal had been the headquarters of the nation and the seat of the tabernacle. But now the tabernacle was to be removed to the place chosen for its permanent location. This was Shiloh, a little town in the lot of Ephraim. It was near the center of the land, and was easy of access to all the tribes. Here a portion of country had been thoroughly subdued, so that the worshipers would not be molested. And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. The tribes that were still encamped when the tabernacle was removed from Gilgal followed it, and pitched near Shiloh. Here these tribes remained until they dispersed to their possessions.{PP 514.3}[17]
§37
约柜留在示罗计有三百年之久，直到因以利家的罪，约柜被非利士人掳去，示罗荒废的时候为止。以后约柜就一直没有回到这里的会幕里，最后，圣所的服务挪到耶路撒冷的圣殿中，而示罗也就失去其重要性了。那里只留下一堆废墟，标明建城遗迹而已。许久以后，耶和华用示罗的厄运，对耶路撒冷发了一个警告。他借着先知耶利米这样说：“你们且往示罗去，就是我先前立为我名的居所，察看我因这百姓以色列的罪恶，向那地所行的如何。……所以我要向这称为我名下，你们所依靠的殿，与我所赐给你们和你们列祖的地施行，照我从前向示罗所行的一样。”（耶7:12-14）[18]{PP 514.4}
§38
The ark remained at Shiloh for three hundred years, until, because of the sins of Elis house, it fell into the hands of the Philistines, and Shiloh was ruined. The ark was never returned to the tabernacle here, the sanctuary service was finally transferred to the temple at Jerusalem, and Shiloh fell into insignificance. There are only ruins to mark the spot where it once stood. Long afterward its fate was made use of as a warning to Jerusalem. Go ye now unto My place which was in Shiloh, the Lord declared by the prophet Jeremiah, where I set My name at the first, and see what I did to it for the wickedness of My people Israel. . . . Therefore will I do unto this house, which is called by My name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. Jeremiah 7:12-14.{PP 514.4}[18]
§39
“以色列人按着境界分完了地业，”一切支派都已分到他们的业之后，约书亚才提出他的要求。对于他像对迦勒一样，上帝曾特别应许要赐给他产业；然而他并没有要求一个广大的区域，而只是要求一座城。他们“将约书亚所求的城……给了他；他就修那城，住在其中。”（书19:49-50）这城的名字叫做“亭拿西拉，”意思就是“剩下的一份。”这是一个永久的凭据，说明这一位征服者所有崇高的品格和无私的精神；他没有首先夺取胜利品，他一直等到他百姓中最小的一个已经得到地业之后，才提出他的要求。[19]{PP 515.1}
§40
When they had made an end of dividing the land, and all the tribes had been allotted their inheritance. Joshua presented his claim. To him, as to Caleb, a special promise of inheritance had been given; yet he asked for no extensive province, but only a single city. They gave him the city which he asked, . . . and he built the city, and dwelt therein. The name given to the city was Timnath-serah, the portion that remains--a standing testimony to the noble character and unselfish spirit of the conqueror, who, instead of being the first to appropriate the spoils of conquest, deferred his claim until the humblest of his people had been served.{PP 515.1}[19]
§41
在分给利未人的城邑中，要指定六座城，约旦河东岸和西岸各设三座，作为逃城，使误杀人的可以逃去躲避。摩西曾吩咐以色列人设立这些逃城，说：“使误杀人的可以逃到那里。这些在，可以作逃避报仇人的城，使误杀人的不至于死，等他站在会众面前听审判。”（民35:11-12）这种出于慈爱的条例，在古时私人报仇的风俗流行的时候，乃是必要的；那时若有人被杀，他最近的亲属或后嗣就有责任去惩罚凶手。如果罪情是明显的，那就不必等待审判官的审问；报血仇的人可以追赶那犯人，无论在哪里追上他，就可以把他治死。耶和华认为当时还不宜于废除这种风俗；只是作了准备，使那些不是故意杀人的，可以有生命的保障。[20]{PP 515.2}
§42
Six of the cities assigned to the Levites--three on each side the Jordan--were appointed as cities of refuge, to which the manslayer might flee for safety. The appointment of these cities had been commanded by Moses, that the slayer may flee thither, which killeth any person at unawares. And they shall be unto you cities for refuge, he said, that the manslayer die not, until he stand before the congregation in judgment. Numbers 35:11, 12. This merciful provision was rendered necessary by the ancient custom of private vengeance, by which the punishment of the murderer devolved on the nearest relative or the next heir of the deceased. In cases where guilt was clearly evident it was not necessary to wait for a trial by the magistrates. The avenger might pursue the criminal anywhere and put him to death wherever he should be found. The Lord did not see fit to abolish this custom at that time, but He made provision to ensure the safety of those who should take life unintentionally.{PP 515.2}[20]
§43
这些逃城要散布全境，使各地到逃城的距离，都不要超过半天的路程。那通到各逃城的道路，要常加修筑，保持平坦；沿途要设置路标，用清楚明显的字体写上“逃城”字样，使逃命的人可以迅速地到达安全之所。无论何人——希伯来人，外人，或寄居的——都可得到逃城的保障。误杀人的固然不至轻易被杀，而故意杀人的仍不能逃避刑罚。因为逃到逃城的人，还要经过合法当局的公正审判，唯有确系非故意杀人的无辜者才能在逃城中保全性命。那故意杀人的，仍要交给报血仇的人。那些配得保护的人必须常住在逃城里，如果他擅自出城，而报血仇的人在城外遇见他，他就要抵罪，因为他不顾耶和华所定的条例。但在大祭司死后，一切住在逃城中的人就可以出去，回到他们所得为业之地而不怕遭害了。[21]{PP 515.3}
§44
The cities of refuge were so distributed as to be within a half days journey of every part of the land. The roads leading to them were always to be kept in good repair; all along the way signposts were to be erected bearing the word Refuge in plain, bold characters, that the fleeing one might not be delayed for a moment. Any person--Hebrew, stranger, or sojourner--might avail himself of this provision. But while the guiltless were not to be rashly slain, neither were the guilty to escape punishment. The case of the fugitive was to be fairly tried by the proper authorities, and only when found innocent of intentional murder was he to be protected in the city of refuge. The guilty were given up to the avenger. And those who were entitled to protection could receive it only on condition of remaining within the appointed refuge. Should one wander away beyond the prescribed limits, and be found by the avenger of blood, his life would pay the penalty of his disregard of the Lords provision. At the death of the high priest, however, all who had sought shelter in the cities of refuge were at liberty to return to their possessions.{PP 515.3}[21]
§45
在审问杀人案件的时候，被告也不能凭一个证人的见证而被定罪。虽然一切的情况证据对被告都非常不利，而耶和华的指示是：“无论谁故杀人，要凭几个见证人的口，把那故杀人的杀了，只是不可凭一个见证人的口叫人死。”（民35:30）那把这些指示传给摩西去晓谕以色列人的就是基督；当那大教师亲自在世上教训门徒怎样对待犯错误之人的时候，他重述了这教训。就是不可单凭一个人的见证宣告人无罪或有罪。一个人的见解和主张是不足以决定任何争论的。在这一切事上，总要有两个或更多的人在一起共同负责，“要凭两三个人的口作见证，句句都可定准。”（太18:16）[22]{PP 516.1}
§46
In a trial for murder the accused was not to be condemned on the testimony of one witness, even though circumstantial evidence might be strong against him. The Lords direction was, Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. Numbers 35:30. It was Christ who gave to Moses these directions for Israel; and when personally with His disciples on earth, as He taught them how to treat the erring, the Great Teacher repeated the lesson that one mans testimony is not to acquit or condemn. One mans views and opinions are not to settle disputed questions. In all these matters two or more are to be associated, and together they are to bear the responsibility, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.{PP 516.1}[22]
§47
如果杀人的人经过审问之后，已证明为有罪，则任何代价都不足以赎他不死。“凡流人血的，他的血也必被人所流。”“故杀人犯死罪的，你们不可收赎价代替他的命，他必被治死。”上帝又吩咐说：“就是逃到我的坛那里，也当捉去把他治死。”“若有在地上流人血的，非流那杀人者的血；那地就不得洁净。”（创9:6；出21:14；民35:31,33）为保持国家的安全和洁净起见，杀人的罪必须予以严厉的刑罚。人的生命是上帝所赐的，所以必须视为神圣，加以保护。[23]{PP 516.2}
§48
If the one tried for murder were proved guilty, no atonement or ransom could rescue him. Whoso sheddeth mans blood, by man shall his blood be shed. Genesis 9:6. Ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death. Thou shalt take him from Mine altar, that he may die, was the command of God; the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. Numbers 35:31, 33; Exodus 21:14. The safety and purity of the nation demanded that the sin of murder be severely punished. Human life, which God alone could give, must be sacredly guarded.{PP 516.2}[23]
§49
上帝为他古时的百姓所设立的逃城，预表他在基督里所准备的避难所。这同一位慈悲的救主在古时指定了那些属世的逃城，也曾借着流他自己的血，为干犯上帝律法的人预备了一个可靠的避难所，使他们可以逃避第二次的死。没有什么权力能从他手中把那些到他面前来求赦免的人夺去。“如今那些在基督耶稣里的，就不定罪了。”“谁能定他们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在上帝的右边，也替我们祈求；”“好叫我们这逃往避难所，持定摆在我们前头指望的人，可以大得勉励。”（罗8:1,34；来6:18）[24]{PP 516.3}
§50
The cities of refuge appointed for Gods ancient people were a symbol of the refuge provided in Christ. The same merciful Saviour who appointed those temporal cities of refuge has by the shedding of His own blood provided for the transgressors of Gods law a sure retreat, into which they may flee for safety from the second death. No power can take out of His hands the souls that go to Him for pardon. There is therefore now no condemnation to them which are in Christ Jesus. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us; that we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. Romans 8:1, 34; Hebrews 6:18.{PP 516.3}[24]
§51
那逃往逃城的人一点也不能耽搁。他要把家庭和业务完全抛诸脑后。也没有时间与亲友话别。他的性命真是千钧一发，他必须牺牲一切其他利益以求达到这唯一的目的，逃往安全之地。逃的人要忘记疲劳，不顾困难，不敢片时松缓他的脚步，直到进了逃城为止。[25]{PP 517.1}
§52
He who fled to the city of refuge could make no delay. Family and employment were left behind. There was no time to say farewell to loved ones. His life was at stake, and every other interest must be sacrificed to the one purpose--to reach the place of safety. Weariness was forgotten, difficulties were unheeded. The fugitive dared not for one moment slacken his pace until he was within the wall of the city.{PP 517.1}[25]
§53
罪人若不在基督里找到一个藏身之处，是不免受永死之苦的。古时逃命的人若是优游疏忽，他那唯一逃生的机会就要失之交臂了；照样，人若耽延、冷淡，他的灵性也终必败亡。大仇敌撒但正在追踪每一个干犯上帝神圣律法之人，凡不感觉自己的危险，不肯认真寻求永久避难所的人，必要落在那毁灭者的手中而牺牲了。[26]{PP 517.2}
§54
The sinner is exposed to eternal death, until he finds a hiding place in Christ; and as loitering and carelessness might rob the fugitive of his only chance for life, so delays and indifference may prove the ruin of the soul. Satan, the great adversary, is on the track of every transgressor of Gods holy law, and he who is not sensible of his danger, and does not earnestly seek shelter in the eternal refuge, will fall a prey to the destroyer.{PP 517.2}[26]
§55
住在逃城里的人无论何时走出城外，就是被委诸报血仇的人了。这样，就教训百姓，他们必须固守着无穷智慧之主所指定的安全之道。照样，罪人单单相信基督以求赦罪，那是不够的；他必须借着信心和顺从，住在基督里面。“因为我们得知真道以后，若故意犯罪，赎罪的祭就再没有了；唯有战惧等候审判和那烧灭众敌人的烈火。”（来10:26-27）[27]{PP 517.3}
§56
The prisoner who at any time went outside the city of refuge was abandoned to the avenger of blood. Thus the people were taught to adhere to the methods which infinite wisdom appointed for their security. Even so, it is not enough that the sinner believe in Christ for the pardon of sin; he must, by faith and obedience, abide in Him. For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. Hebrews 10:26, 27.{PP 517.3}[27]
§57
以色列的迦得和流便两个支派，以及玛拿西半支派，已经在过约旦河之前承受了他们的产业。在畜牧的民族看来，基列巴珊宽广的高原和富饶的森林，是牧放羊群的广大牧场，在迦南地找不出这样惹人爱的地方，所以这两个半支派想要在此居住。他们曾应许供给带有武器的壮丁与他们的弟兄一同过约旦河，并与他们一同作战，直到他们也承受了他们的产业，这时，他们已忠心地履行了他们的诺言。当十个支派进入迦南时，四万“流便人，迦得人，玛拿西半支派的人，……都准备打仗，在耶和华面前过去，到耶利哥的平原，等候上阵。”（书4:12-13）他们几年以来，曾勇敢地与弟兄们并肩作战。如今时候到了，他们可以回到自己分得为业之地去了。他们既然与弟兄一同作战，所以与弟兄同分掠得之物；他们回去的时候带着“许多财物，许多牲畜，和金、银、铜、铁，并许多衣服。”（书22:）这一切，他们都要与那些同着家眷和牲畜留在河东的人均分。[28]{PP 517.4}
§58
Two of the tribes of Israel, Gad and Reuben, with half the tribe of Manasseh, had received their inheritance before crossing the Jordan. To a pastoral people, the wide upland plains and rich forests of Gilead and Bashan, offering extensive grazing land for their flocks and herds, had attractions which were not to be found in Canaan itself, and the two and a half tribes, desiring to settle here, had pledged themselves to furnish their proportion of armed men to accompany their brethren across the Jordan and to share their battles till they also should enter upon their inheritance. The obligation had been faithfully discharged. When the ten tribes entered Canaan forty thousand of the children of Reuben, and the children of Gad, and half the tribe of Manasseh . . . prepared for war passed over before the Lord unto battle, to the plains of Jericho. Joshua 4:12, 13. For years they had fought bravely by the side of their brethren. Now the time had come for them to get unto the land of their possession. As they had united with their brethren in the conflicts, so they had shared the spoils; and they returned with much riches . . . and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment, all of which they were to share with those who had remained with the families and flocks.{PP 517.4}[28]
§59
如今他们要去住在离耶和华圣所很远的地方，但当约书亚看见他们分别的时候，心中甚是挂虑，知道他们必要遭遇何等厉害的试探，怕他们在孤立飘流的生活中，随从那住在他们边界的异族的风俗。[29]{PP 518.1}
§60
They were now to dwell at a distance from the sanctuary of the Lord, and it was with an anxious heart that Joshua witnessed their departure, knowing how strong would be the temptations, in their isolated and wandering life, to fall into the customs of the heathen tribes that dwelt upon their borders.{PP 518.1}[29]
§61
正当约书亚和其他领袖焦虑挂心的时候，有一个奇怪的信息传来。说这两个半支派的人在约旦河边靠近以色列人神奇地过河之处，筑了一座高大的坛，形状与示罗的燔祭坛相似。上帝的律法禁止在圣所之外建立其他的敬拜，违者处以死刑。如果这一个坛真是要作为敬拜之用的话，则必须加以阻止，不然就必引诱百姓偏离纯正的信仰。[30]{PP 518.2}
§62
While the minds of Joshua and other leaders were still oppressed with anxious forebodings, strange tidings reached them. Beside the Jordan, near the place of Israels miraculous passage of the river, the two and a half tribes had erected a great altar, similar to the altar of burnt offering at Shiloh. The law of God prohibited, on pain of death, the establishment of another worship than that at the sanctuary. If such was the object of this altar, it would, if permitted to remain, lead the people away from the true faith.{PP 518.2}[30]
§63
百姓的代表聚集在示罗，他们愤慨万分，想要立刻去攻打那些犯罪的人。后来由于比较持重之人的意见，他们决定先派一个代表团去，要那两个半支派的人说明他们这举动究竟是什么意思。于是选派十个首领，每支派一人，并派那在毗珥的事上以热心著名的非尼哈率领前往。[31]{PP 518.3}
§64
The representatives of the people assembled at Shiloh, and in the heat of their excitement and indignation proposed to make war at once upon the offenders. Through the influence of the more cautious, however, it was decided to send first a delegation to obtain from the two and a half tribes an explanation of their conduct. Ten princes, one from each tribe, were chosen. At their head was Phinehas, who had distinguished himself by his zeal in the matter of Peor.{PP 518.3}[31]
§65
两个半支派的人，没有经过说明就贸然作出如此引起极大嫌疑的举动，确是犯了错误。代表们认为他们的弟兄当然是犯了罪，所以见面就严厉地谴责他们。代表们斥责他们背叛了耶和华，并告诉他们回忆以色列人从前与巴力毗珥联合，受到怎样的刑罚。非尼哈代表全以色列民向迦得和流便人说，如果他们不愿意住在没有祭坛献祭的地方，他就欢迎他们到河西去，与他们的弟兄分享产业和特权。[32]{PP 518.4}
§66
The two and a half tribes had been at fault in entering, without explanation, upon an act open to such grave suspicions. The ambassadors, taking it for granted that their brethren were guilty, met them with sharp rebuke. They accused them of rebelling against the Lord, and bade them remember how judgments had been visited upon Israel for joining themselves to Baalpeor. In behalf of all Israel, Phinehas stated to the children of Gad and Reuben that if they were unwilling to abide in that land without an altar for sacrifice, they would be welcome to a share in the possessions and privileges of their brethren on the other side.{PP 518.4}[32]
§67
被谴责的人在他们的回答中，说明他们的坛并不是要作献祭之用，不过是作一个见证，说明虽然有约旦河把他们与弟兄们隔开，而他们依然与迦南地的弟兄有相同的信仰。他们害怕将来他们的子孙被排斥于会幕之外，在以色列中无分。于是这照着示罗耶和华的坛的样式所筑的坛，就可以证明筑坛的人也是敬拜永生上帝的。[33]{PP 519.1}
§68
In reply the accused explained that their altar was not intended for sacrifice, but simply as a witness that, although separated by the river, they were of the same faith as their brethren in Canaan. They had feared that in future years their children might be excluded from the tabernacle, as having no part in Israel. Then this altar, erected after the pattern of the altar of the Lord at Shiloh, would be a witness that its builders were also worshipers of the living God.{PP 519.1}[33]
§69
代表们对这个解释非常欢喜，非常满意，就立刻回去把这信息报告那些差他们来的人。一切要打仗的思想都消除了，众人无不欢喜快乐，称颂上帝。[34]{PP 519.2}
§70
With great joy the ambassadors accepted this explanation, and immediately carried back the tidings to those who sent them. All thoughts of war were dismissed, and the people united in rejoicing, and praise to God.{PP 519.2}[34]
§71
这时，迦得人和流便人在他们的坛上刻字，证明他们筑坛的宗旨；说：“这坛在我们中间证明耶和华是上帝。”希望这样可以要免去将来的误会，也免去后人在坛上献祭的试探。[35]{PP 519.3}
§72
The children of Gad and Reuben now placed upon their altar an inscription pointing out the purpose for which it was erected; and they said, It shall be a witness between us that Jehovah is God. Thus they endeavored to prevent future misapprehension and to remove what might be a cause of temptation.{PP 519.3}[35]
§73
很小的误会往往足以造成极严重的困难，就是在那些动机最高尚的人中也是如此。而且因了没有礼貌和忍耐，往往引起严重甚至致命的后果。十个支派的人记得上帝怎样在亚干的事件上，谴责他们因为缺少警惕的心而没有发现他们中间的罪恶。所以这一次他们决意敏捷而认真的采取行动，可是他们想要避免第一次的错误，却走了相反的极端。他们未曾用有礼貌的询问来查明事实的真相，反而以非难和谴责对待他们的弟兄。如果迦得和流便人以同样的精神反唇相讥，结果必以兵戎相见。所以我们固然不可用淡漠的态度对待罪恶，但也应当避免严厉的谴责和无端的疑惑。[36]{PP 519.4}
§74
How often serious difficulties arise from a simple misunderstanding, even among those who are actuated by the worthiest motives; and without the exercise of courtesy and forbearance, what serious and even fatal results may follow. The ten tribes remembered how, in Achans case, God had rebuked the lack of vigilance to discover the sins existing among them. Now they resolved to act promptly and earnestly; but in seeking to shun their first error, they had gone to the opposite extreme. Instead of making courteous inquiry to learn the facts in the case, they had met their brethren with censure and condemnation. Had the men of Gad and Reuben retorted in the same spirit, war would have been the result. While it is important on the one hand that laxness in dealing with sin be avoided, it is equally important on the other to shun harsh judgment and groundless suspicion.{PP 519.4}[36]
§75
许多人虽然对别人给他们很轻的责怪也非常警觉，可是他们对自己以为是犯了错误之人的责备往往过于严厉。从来没有人能因受谴责和非难而矫正错行，许多人反而因此更远离了正路，并到了硬着心肠不肯折服的地步。唯有仁爱的精神和谦恭忍耐的态度，才能拯救犯错误的人，并且遮盖许多的罪。[37]{PP 519.5}
§76
While very sensitive to the least blame in regard to their own course, many are too severe in dealing with those whom they suppose to be in error. No one was ever reclaimed from a wrong position by censure and reproach; but many are thus driven further from the right path and led to harden their hearts against conviction. A spirit of kindness, a courteous, forbearing deportment may save the erring and hide a multitude of sins.{PP 519.5}[37]
§77
流便人和他们的同伴所表现的智慧，是值得我们效法的。当他们诚实地设法谋求真信仰的利益时，他们倒被人误断，并受了严厉的谴责；然而他们没有表示愤慨。他们在没有为自己辩护之前，谦恭忍耐地听他们弟兄们的谴责，然后才详细说明自己的动机，并证明自己的无罪。这样，那一场可能发生严重后果的困难就和平的解决了。[38]{PP 520.1}
§78
The wisdom displayed by the Reubenites and their companions is worthy of imitation. While honestly seeking to promote the cause of true religion, they were misjudged and severely censured; yet they manifested no resentment. They listened with courtesy and patience to the charges of their brethren before attempting to make their defense, and then fully explained their motives and showed their innocence. Thus the difficulty which had threatened such serious consequences was amicably settled.{PP 520.1}[38]
§79
明知自己有理的人，即使受了不实的斥责，也未尝不可表现镇定谦恭的精神。上帝深知一切被人误会和被人曲解的事，我们很可以把我们的问题交托在他的手中。他必为那些信靠他的人剖白，正如他查出亚干的罪一样。凡为基督的灵所激励的人，必具有那“恒久忍耐、又有恩慈”的爱。[39]{PP 520.2}
§80
Even under false accusation those who are in the right can afford to be calm and considerate. God is acquainted with all that is misunderstood and misinterpreted by men, and we can safely leave our case in His hands. He will as surely vindicate the cause of those who put their trust in Him as He searched out the guilt of Achan. Those who are actuated by the spirit of Christ will possess that charity which suffers long and is kind.{PP 520.2}[39]
§81
上帝的旨意，是要他的百姓之间存着合而为一和彼此相爱的精神。基督在被钉之前的祷告，求使他的门徒能合而为一，如同他与父合而为一一样，使世人能相信上帝差了他来。这一个最动人最奇妙的祷告，已一代一代地传下来直到今天；因为他祷告说：“我不但为这些人祈求，也为那些因他们的话信我的人祈求。”（约17:20）我们固然不可牺牲一点真理的原则，但我们应当经常追求达到合而为一的地步。这就是我们作基督门徒的凭据。耶稣说：“你们若有彼此相爱的心，众人因此就认出你们是我的门徒了。”（约13:35）使徒彼得劝勉教会说：“你们都要同心，彼此体恤，相爱如弟兄，存慈怜谦卑的心；不以恶报恶，以辱骂还辱骂，倒要祝福；因你们是为此蒙召，好叫你们承受福气。”（彼前3:8-9）[40]{PP 520.3}
§82
It is the will of God that union and brotherly love should exist among His people. The prayer of Christ just before His crucifixion was that His disciples might be one as He is one with the Father, that the world might believe that God had sent Him. This most touching and wonderful prayer reaches down the ages, even to our day; for His words were, Neither pray I for these alone, but for them also which shall believe on Me through their word. John 17:20. While we are not to sacrifice one principle of truth, it should be our constant aim to reach this state of unity. This is the evidence of our discipleship. Said Jesus, By this shall all men know that ye are My disciples, if ye have love one to another. John 13:35. The apostle Peter exhorts the church, Be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 1 Peter 3:8, 9.{PP 520.3}[40]