Chapter commentary
Numbers Chapter 35
1
Nu 35:1-5.
简体中文
English original
Nu 35:1-5.
EIGHT AND FORTY CITIES GIVEN TO THE LEVITES.
2
Untitled
简体中文
2. 你吩咐以色列人，要从所得为业的产业中，把些城邑给利未人居住——因利未人不像其余支派那样在征服迦南后分得地业，他们要分散在全地，分住在若干拨归他们使用的城邑中；这些城邑周围要有广阔的郊野。关于这些郊野的范围，
Nu 35:4
与 Nu 35:5 之间似乎有出入；但这两节的陈述所指的乃是截然不同的事——一节是指郊野从城墙向外延伸的范围，另一节是指从其外缘起量两千肘的空间。事实上，从城墙起量，共有三千肘的地面。其中一千肘极可能用作附属房屋，以供牧人和其他仆役居住，以及作园圃、葡萄园或橄榄园之用。这些分配给各家的地
(1Ch 6:60)
可由一个利未人卖给另一个利未人，却不可卖给别支派的任何人
(Jer 32:7)。
其余两千肘则留作放牧牲畜的公用牧场
(Le 25:34)，
考虑到他们的人数，这空间完全用得着。
English original
2. give unto the Levites of the inheritance of their possession cities to dwell in--As the Levites were to have no territorial domain allocated to them like the other tribes on the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use; and these cities were to be surrounded by extensive suburbs. There is an apparent discrepancy between
Nu 35:4 and Nu 35:5,
with regard to the extent of these suburbs; but the statements in the two verses refer to totally different things--the one to the extent of the suburbs from the walls of the city, the other to the space of two thousand cubits from their extremity. In point of fact, there was an extent of ground, amounting to three thousand cubits, measured from the wall of the city. One thousand were most probably occupied with outhouses for the accommodation of shepherds and other servants, with gardens, vineyards, or oliveyards. And these which were portioned out to different families
(1Ch 6:60)
might be sold by one Levite to another, but not to any individual of another tribe
(Jer 32:7).
The other two thousand cubits remained a common for the pasturing of cattle
(Le 25:34)
and, considering their number, that space would be fully required.
6
Nu 35:6-8.
简体中文
Nu 35:6-8.
逃城。
6. 要分出六座逃城，给误杀人者——在利未人的城中设立这些特权的避难所，大概可追溯到这样的理念：他们是最合适、最公正的审判者——他们的临在和谋略可以平息或约束报血仇者的暴烈情绪——而且因他们被赋予圣洁的品性，可作为基督的预表，罪人可在其中寻得避难所，脱离那毁坏者（参
De 4:43; Jos 20:8）。
English original
Nu 35:6-8.
CITIES OF REFUGE.
6. there shall be six cities for refuge, which ye shall appoint for the manslayer--The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea, that they would be the most suitable and impartial judges--that their presence and counsels might calm or restrain the stormy passions of the blood avenger--and that, from their being invested with the sacred character, they might be types of Christ, in whom sinners find a refuge from the destroyer (see
De 4:43; Jos 20:8).
8
Untitled
简体中文
8. 你们给利未人的城邑，当从以色列人的产业中取出——为利未等次提供居住与供养之所的负担，当按公平的比例落在各支派身上（参
Nu 33:54; Jos 20:7）。
English original
8. the cities which ye shall give shall be of the possession of the children of Israel--The burden of furnishing those places for the residence and support of the Levitical order was to fall in equitable proportions upon the different tribes (see
Nu 33:54; Jos 20:7).
9
Nu 35:9-34.
简体中文
Nu 35:9-34.
报血仇者。
English original
Nu 35:9-34.
THE BLOOD AVENGER.
11
Untitled
简体中文
11. 使误杀人者可以逃到那里——报血仇之俗，即被杀者最近的亲属有义务向致其死亡者讨回公道，自极古之时便已存在
(Ge 4:14; 27:45)。
这在摩西时代似乎已是确立的习俗；虽然在一个粗陋而不完善的社会状态中，这是刑事司法的一个自然且可理解的原则，却易于滋生许多弊端；其中最主要的弊端是：按职责与名誉当执法的亲属常常操之过急——在怒火中烧或报复冲动的驱使下，不大愿意审查案情，区分刺客蓄意的意图与无意杀人者的不幸。况且这习俗不仅容易助长报复之心，而且在报血仇者寻不到其对象时，还会将对付其子孙的仇恨与宿怨代代相传。这在今日的阿拉伯人中仍有实例。若一个部落的一个阿拉伯人杀了另一部落的人，两部落之间就有了“血债”，这污点唯有借那肇祸部落中某人的死才能抹去。有时刑罚可以借支付约定数目的羊或骆驼来折赎。但这样的替代即便被提出，也往往被拒绝，血只能以血来偿还。这报血仇之俗在希伯来人中盛行到如此地步，废除它或许并不明智；摩西在认可其延续的同时，奉神的权威制定了一些特别条例，既为防止突然的个人复仇所带来的不幸后果，同时也为被控者提供时间和手段以证明自己的无辜。这正是设立逃城所考量的仁慈而公正之目的。这样的合法避难所共有六座，三座在约旦河东，既因那地的长度（虽不及宽度）与迦南相当，也因对某些人而言越境避难更为方便。这些逃城的设立，不仅为以色列本族人，也为一切寄居的外人。
English original
11. that the slayer may flee thither, which killeth any person at unawares--The practice of Goelism, that is, of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity
(Ge 4:14; 27:45).
It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses; the chief of the evils inseparable from it is that the kinsman, who is bound in duty and honor to execute justice, will often be precipitate--little disposed, in the heat of passion or under the impulse of revenge, to examine into the circumstances of the case, to discriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but in case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day. Should an Arab of one tribe happen to kill one of another tribe, there is "blood" between the tribes, and the stain can only be wiped out by the death of some individual of the tribe with which the offense originated. Sometimes the penalty is commuted by the payment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the Hebrews to such an extent that it was not perhaps expedient to abolish it; and Moses, while sanctioning its continuance, was directed, by divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to afford an accused person time and means of proving his innocence. This was the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized asyla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of the native Israelites only, but of all resident strangers.
16
Untitled
简体中文
16-21. 人若用铁器打人致死等——此处列举了报血仇者可自由取杀人者性命的各种情形；每一种都证明其有蓄谋的意图。
English original
16-21. If he smite him with an instrument of iron, so that he die, &c.--Various cases are here enumerated in which the Goel or avenger was at liberty to take the life of the murderer; and every one of them proves a premeditated purpose.
22
Untitled
简体中文
22-28. 若没有仇恨，忽然推他，或是无意抛物在他身上等——在突然的挑衅或激烈的情绪冲动之下，可能施加伤害以致人死；对于这样无意地犯了杀人的人，利未人的城邑提供了完全的保护。一旦他到达最近的城——因全地各处到其中一座都不超过一天的行程——他便安全了。但他必须“住在其中”。他被限制在城墙之内，是一项明智而有益的规定，旨在表明人在神眼中之血的神圣，也保护误杀人者本人——因其在社会中的出现和来往，可能激怒死者的亲属。但他从这限制中获释的时期，直到大祭司死时为止。那是一个公众哀伤的时节，私人的悲伤在国难的感受中被淹没或忽视，而神如此卓越的仆人之死，自然引导众人认真思想自己的必死。然而，一旦避难者突破其限制、越出庇护所的辖区，他便丧失了这特权；若被追讨者发现，便可被杀而不算有罪。
English original
22-28. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.--Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.
29
Untitled
简体中文
29-34. 这在你们一切的世代中，要作你们判断的条例——报血仇的律例既由神权设立，便大大改进了古代报血仇的习俗。借着设立逃城，误杀者在期间得以免受报仇亲属盲目暴躁之怒；但他仍可受本地法庭审判，若有充分证据证明有罪，就要像谋杀者一样被定罪受刑，不能以任何金钱赔偿来脱罪。摩西所制定的这条例，是针对希伯来人的性情与习俗而设的，同时达成了仁慈与公正两方面的益处。
English original
29-34. these things shall be for a statute of judgment unto you throughout your generations--The law of the blood-avenger, as thus established by divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the meantime, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantage of promoting the ends both of humanity and of justice.
Nu 35:1-5.
归给 利未人的 四十八座 城邑。