第11章 古代希伯来学校
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第11章 古代希伯来学校
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Chap. 11 - The Schools of the Ancient Hebrews
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人类社会的机构在上帝的道中发现了最佳的模式。特别是对那些授课的人，圣经中并不缺乏训诫和榜样。在上帝古代子民的历史中，可以得到即使在现代的教育进步中都有极大益处的教训。{FE 95.1}[1]
§4
The institutions of human society find their best models in the word of God. For those of instruction, in particular, there is no lack of both precept and example. Lessons of great profit, even in this age of educational progress, may be found in the history of Gods ancient people. {FE 95.1}[1]
§5
主把教育和指导以色列人的事留给了自己。祂不仅关心他们的宗教权益。凡影响他们身心的事，也都是上帝关怀的对象，也是神圣律法的管辖范围。{FE 95.2}[2]
§6
The Lord reserved to Himself the education and instruction of Israel. His care was not restricted to their religious interests. Whatever affected their mental or physical well-being, became also an object of divine solicitude, and came within the province of divine law. {FE 95.2}[2]
§7
上帝曾吩咐希伯来人把祂的要求教训他们的儿女，并使他们熟悉上帝怎样对待他们民族的一切手段。家庭与学校原为一。儿女的教育不应从陌生人的口中，而应从父母慈爱的心中传给他们。有关上帝的思想要与家中日常生活上的一切事务结合起来。上帝拯救祂子民的大能作为，要以口才和敬畏的心反复传讲。父母要把上帝旨意的伟大真理和来生的事印刻在少年人心中，使他们熟悉那真实的、良善的、美好的。{FE 95.3}[3]
§8
God commanded the Hebrews to teach their children His requirements, and to make them acquainted with all His dealings with their people. The home and the school were one. In the place of stranger lips, the loving hearts of the father and mother were to give instruction to their children. Thoughts of God were associated with all the events of daily life in the home dwelling. The mighty works of God in the deliverance of His people were recounted with eloquence and reverential awe. The great truths of Gods providence and of the future life were impressed on the young mind. It became acquainted with the true, the good, the beautiful. {FE 95.3}[3]
§9
所施的教训藉着象征与表号来解说，使之更稳固在记忆中。由于这活生生的形像，孩童们几乎从婴儿时期起便受教明白先祖们的玄妙、智慧和盼望，而且其思想、感觉，与期望也都受引导，能越过那看得见的短暂事物，而达那看不见的永恒事物。{FE 95.4}[4]
§10
By the use of figures and symbols the lessons given were illustrated, and thus more firmly fixed in the memory. Through this animated imagery the child was, almost from infancy, initiated into the mysteries, the wisdom, and the hopes of his fathers, and guided in a way of thinking and feeling and anticipating, that reached beyond things seen and transitory, to the unseen and eternal. {FE 95.4}[4]
§11
许多以色列青年因这种教育身心健壮，敏于领受，强于行动，内心也预备好了，就象宝贵的种子可以生长的好土，心智受训在自然界的景象和圣经的启示中看到上帝。天空的星斗，野地的花木，巍峨的山岭，潺潺的溪流，──都在向他述说，而在全地听到的众先知的声音，也在他心中得到了响应。{FE 95.5}[5]
§12
From this education many a youth of Israel came forth vigorous in body and mind, quick to perceive and strong to act, the heart prepared like good ground for the growth of the precious seed, the mind trained to see God in the words of revelation and the scenes of nature. The stars of heaven, the trees and flowers of the field, the lofty mountains, the babbling brooks, all spoke to him, and the voices of the prophets, heard throughout the land, met a response in his heart. {FE 95.5}[5]
§13
摩西在歌珊地的陋室中，撒母耳在忠心的哈拿手下，大卫在伯利恒的山地里，但以理在被掳离开故国之前，都曾受过这样的训练。基督在拿撒勒的幼年生活是如此；提摩太儿童时代从外祖母罗以和母亲友尼基的口中学得圣经的真理，也是如此。{FE 96.1}[6]
§14
Such was the training of Moses in the lowly cabin home in Goshen; of Samuel, by the faithful Hannah; of David, in the hill-dwelling at Bethlehem; of Daniel, before the scenes of the captivity separated him from the home of his fathers. Such, too, was the early life of Christ, in the humble home at Nazareth; such the training by which the child Timothy learned from the lips of his mother Eunice, and his grandmother Lois, the truths of Holy Writ. {FE 96.1}[6]
§15
上帝又设立了先知学校，为青年预备了更进一步的教育。若有什么青年渴望更好地认识圣经，更深入地探究上帝之国的奥秘，并追求那从上头来的智慧，以期成为以色列的一个教师，他就可以到这所学校去求学。{FE 96.2}[7]
§16
Further provision was made for the instruction of the young, by the establishment of the school of the prophets. If a youth was eager to obtain a better knowledge of the Scriptures, to search deeper into the mysteries of the kingdom of God, and to seek wisdom from above, that he might become a teacher in Israel, this school was open to him. {FE 96.2}[7]
§17
先知学校是撒母耳所创办的，要作为一种屏障，抵御由以利两个儿子的罪恶行径所产生的普遍的腐化影响，为百姓谋道德和灵性方面的幸福。这些学校是以色列人的一个大福气，发扬那种使民族得高升的公义，供给国家一些存有敬畏上帝之心的领袖和谋士。为要达到这个目的起见，撒母耳召集了一班虔诚，聪慧和好学的青年子弟，这些人称为“先知的儿子。”作教师的人不但精通上帝的真理，而且自己也是与上帝交通并领受过圣灵特别恩赐的人。百姓都因他们的学问和虔诚而敬重他们，信任他们。{FE 96.3}[8]
§18
By Samuel the schools of the prophets were established to serve as a barrier against the widespread corruption resulting from the iniquitous course of Elis sons, and to promote the moral and spiritual welfare of the people. These schools proved a great blessing to Israel, promoting that righteousness which exalteth a nation, and furnishing it with men qualified to act, in the fear of God, as leaders and counselors. In the accomplishment of this object, Samuel gathered companies of young men who were pious, intelligent and studious. These were called the sons of the prophets. The instructors were men not only versed in divine truth, but those who had themselves enjoyed communion with God, and had received the special endowment of His Spirit. They enjoyed the respect and confidence of the people, both for learning and piety. {FE 96.3}[8]
§19
在撒母耳的时代有两个这样的学校，──一个在先知的本乡拉玛，一个在当时约柜的所在地基列耶琳。在以利亚的时代增加了两个，在耶利哥和伯特利，后来又在撒玛利亚和吉甲设立了这样的学校。{FE 96.4}[9]
§20
In Samuels day there were two of these schools,--one at Ramah, the home of the prophet, and the other at Kirjath-jearim, where the ark then was. Two were added in Elijahs time, at Jericho and Bethel, and others were afterward established at Samaria and Gilgal. {FE 96.4}[9]
§21
这些学校的学生都以工作自给，或耕田，或从事其他的手艺。以色列人并不以为希奇或下贱；况且他们若让儿女长大而对有用的工作一无所知，倒算为罪过。依照上帝的命令，每一个孩子都要学习一种职业，即使他预备担任圣职，也该如此。古来许多宗教教师都是靠手艺自给的。即使到了基督时代，保罗和亚居拉也没有因他们靠制造帐棚糊口而减损他们的尊严。{FE 97.1}[10]
§22
The pupils of these schools sustained themselves by their own labor as husbandmen and mechanics. In Israel this was not considered strange or degrading; it was regarded a crime to allow children to grow up in ignorance of useful labor. In obedience to the command of God, every child was taught some trade, even though he was to be educated for holy office. Many of the religious teachers supported themselves by manual labor. Even so late as the time of Christ, it was not considered anything degrading that Paul and Aquila earned a livelihood by their labor as tentmakers. {FE 97.1}[10]
§23
这些学校中主要的功课乃是上帝的律法，和祂赐给摩西的教训，以及圣史、圣乐和诗歌。这些学校一切研究的大目的，乃是要明白上帝的旨意，以及上帝子民的本分。他们在圣史的记载中可以寻见耶和华的踪迹。从过去的事件可以吸取有益将来的教训和指示。他们把摩西律法一切表号性的礼节所象征的伟大真理都展示出来了，于是他们的信心握住了一切制度的中心，就是那将要除去世人罪孽的上帝的羔羊。{FE 97.2}[11]
§24
The chief subjects of study were the law of God with the instructions given to Moses, sacred history, sacred music, and poetry. It was the grand object of all study to learn the will of God and the duties of His people. In the records of sacred history were traced the footsteps of Jehovah. From the events of the past were drawn lessons of instruction for the future. The great truths set forth by the types and shadows of the Mosaic law were brought to view, and faith grasped the central object of all that system, the Lamb of God that was to take away the sins of the world. {FE 97.2}[11]
§25
希伯来语作为世上最神圣的语言进行传授。学校中经常保持灵修的精神。学生不但要学习祷告的本分，而且要学习怎样祷告，怎样就近他们的创造主，怎样运用对祂的信心，以及怎样明白并顺从圣灵的教训。他们的智能既因真理而成圣，就从上帝的宝库中“取出新旧的东西来。”{FE 97.3}[12]
§26
The Hebrew language was cultivated as the most sacred tongue in the world. A spirit of devotion was cherished. Not only were students taught the duty of prayer, but they were taught how to pray, how to approach their Creator, how to exercise faith in Him, and how to understand and obey the teachings of His Spirit. Sanctified intellects brought forth from the treasure house of God things new and old. {FE 97.3}[12]
§27
圣乐的艺术也得到了殷勤的培养。听不到轻佻的华尔兹，也没有无礼的歌声赞美人而使人的注意力转离上帝，却只听到赞美创造主、称扬祂圣名和叙述祂奇妙作为的神圣庄严的诗篇。这样就使音乐用于圣洁的目的，要把人们的思想提拔到纯洁高尚的事上，唤醒人心热爱和感激上帝。{FE 97.4}[13]
§28
The art of sacred melody was diligently cultivated. No frivolous waltz was heard, nor flippant song that should extol man and divert the attention from God; but sacred, solemn psalms of praise to the Creator, exalting His name and recounting His wondrous works. Thus music was made to serve a holy purpose, to lift the thoughts to that which was pure and noble and elevating, and to awaken in the soul devotion and gratitude to God. {FE 97.4}[13]
§29
古代在上帝亲自监管之下的学校，和我们现代的学习机构有多么大的区别啊！许多从今日的神学院出来的学生，对于有关上帝和宗教真理的认识，还不如他们进去时那样清楚呢。那未受世俗的格言和习惯影响的学校是何等的稀少啊！基督徒父母对自己儿女的爱不会在其中遭受痛苦失望的学校多么少啊。{FE 98.1}[14]
§30
How wide the difference between the schools of ancient times, under the supervision of God himself, and our modern institutions of learning. Even from theological schools many students graduate with less real knowledge of God and of religious truth than when they entered. Few schools are to be found that are not governed by the maxims and customs of the world. There are few in which a Christian parents love for his children will not meet with bitter disappointment. {FE 98.1}[14]
§31
我们教育体制的优越之处在哪里呢？是塞进我们儿子脑中的古代文学吗？是我们的女儿牺牲健康或智力所得到的装饰性造诣吗？是在现代教育普遍远离真理的道——拯救我们的福音——这一事实里吗？流行教育的主要优点在于研究各门科学，而不深入查考圣经、认识上帝和来生吗？在于使青年的心充满异教的自由观、道德观和公义观吗？把我们的青年委托给那些盲目的导师安全吗？这种导师研究圣言远不如对古希腊和罗马的著名作者感兴趣。{FE 98.2}[15]
§32
In what consists the superior excellence of our systems of education? Is it in the classical literature which is crowded into our sons? Is it in the ornamental accomplishments which our daughters obtain at the sacrifice of health or mental strength? Is it in the fact that modern instruction is so generally separated from the word of truth, the gospel of our salvation? Does the chief excellence of popular education consist in treating the individual branches of study, apart from that deeper investigation which involves the searching of the Scriptures, and a knowledge of God and the future life? Does it consist in imbuing the minds of the young with heathenish conceptions of liberty, morality, and justice? Is it safe to trust our youth to the guidance of those blind leaders who study the sacred oracles with far less interest than they manifest in the classical authors of ancient Greece and Rome? {FE 98.2}[15]
§33
一位作家写道：“教育正在变成一种诱惑人的体系。”现代教育中可悲地缺乏适当的约束和明智的管教。不明智、不敬虔的教师们的做法引起了最苦毒的情绪、最不羁的情欲。青年们的心容易激动，就饮于不顺从就象饮水一样。{FE 98.3}[16]
§34
Education, remarks a writer, is becoming a system of seduction. There is deplorable lack of proper restraint and judicious discipline. The most bitter feelings, the most ungovernable passions, are excited by the course of unwise and ungodly teachers. The minds of the young are easily excited, and drink in insubordination like water. {FE 98.3}[16]
§35
在自称基督徒的人中间，对上帝之道的无知是惊人的。在我们公立学校中就读的青年，丧失了来自神圣事物的福气。仅仅是情感主义的肤浅谈话，被看作道德和宗教方面的教育，但它却缺乏至关重要的真敬虔的特征。上帝的公义与怜悯、圣洁的荣美、义行的必然赏赐、罪的可憎性质、以及必有的刑罚，都没有深印在青年的脑海中。{FE 98.4}[17]
§36
The existing ignorance of Gods word, among the people professedly Christian, is alarming. The youth in our public schools have been robbed of the blessings of holy things. Superficial talk, mere sentimentalism, passes for instruction in morals and religion; but it lacks the vital characteristics of real godliness. The justice and mercy of God, the beauty of holiness, and the sure reward of rightdoing, the heinous character of sin, and the certainty of punishment, are not impressed upon the minds of the young. {FE 98.4}[17]
§37
怀疑论和无信仰常常在某种悦人的伪装下，或以某种遮掩的暗示找到门路进入课本中。在有些情况下，老师们谆谆劝导了十分有害的原则。邪恶的交往在教导学生们犯罪、放荡、想来都可怕的荒淫的功课。我们许多的公立学校成了罪恶的温床。{FE 99.1}[18]
§38
Skepticism and infidelity, under some pleasing disguise, or as a covert insinuation, too often find their way into schoolbooks. In some instances, the most pernicious principles have been inculcated by teachers. Evil associates are teaching the youth lessons of crime, dissipation, and licentiousness that are horrible to contemplate. Many of our public schools are hotbeds of vice. {FE 99.1}[18]
§39
如何才能保护我们的青年脱离这些污秽的影响呢？必须建立基于圣经原则、受圣经训诲控制的学校。我们的学校中必须有另一种精神，鼓舞和洁净每一门学科。必须常常寻求上帝的合作。而我们的寻求必不至徒然。上帝圣言的应许是属于我们的。我们可以指望那位天上教师的同在。我们可以看到主的灵充满学校，就象充满古代的先知学校那样，每一个物体都分别为圣。那时，科学就会成为宗教的使女，就象她对于但以理那样；而所做的每一努力自始至终都有利于人的身体和心灵的得救，藉着基督荣耀上帝。——《时兆》1885年8月13日。{FE 99.2}[19]
§40
How can our youth be shielded from these contaminating influences? There must be schools established upon the principles, and controlled by the precepts, of Gods word. Another spirit must be in our schools, to animate and sanctify every branch of education. Divine co-operation must be fervently sought. And we shall not seek in vain. The promises of Gods word are ours. We may expect the presence of the heavenly teacher. We may see the Spirit of the Lord diffused as in the schools of the prophets, and every object partake of a divine consecration. Science will then be, as she was to Daniel, the handmaid of religion; and every effort, from first to last, will tend to the salvation of man, soul, body, and spirit, and the glory of God through Christ. --Signs of the Times, August 13, 1885. {FE 99.2}[19]