Komentaryo ng kabanata
Numbers Kabanata 35
1
Nu 35:1-5.
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orihinal na Ingles
Nu 35:1-5.
EIGHT AND FORTY CITIES GIVEN TO THE LEVITES.
2
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2. 你們要從所得為業的城中，把些城給利未人居住——利未人與其他支派不同，征服迦南後沒有分得地土，他們要分散在全地、住在若干撥歸他們使用的城中，而這些城的四周要有廣闊的郊野。
Nu 35:4 與 Nu 35:5
關於這些郊野的範圍，表面看來似有出入；但這兩節所指的其實是截然不同的事——一節講郊野自城牆向外延伸的範圍，另一節講自郊野盡頭再向外量二千肘。實際上，自城牆量起共有三千肘的地面。頭一千肘大概用作僕人與牧人的附屬屋舍、菜園、葡萄園或橄欖園。這些按着各家族分給
(1Ch 6:60)， 可以從一個利未人賣給另一個利未人，卻不可賣給別支派的人
(Jer 32:7)。 其餘的二千肘則留作公用牧場
(Le 25:34)， 以利未人的人數而論，這空間也確是必需的。
orihinal na Ingles
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.
繁體中文
Nu 35:6-8.
逃城。
6. 要分出六座逃城，給誤殺人的——在利未人的城中設立這些特權聖所，大概可追溯到這樣的想法：利未人是最合適、最公正的審判官；他們的同在與勸戒可以平息或約束報血仇者狂風暴雨般的激情；而且他們既披戴聖潔的身分，便可作基督的預表——罪人可在基督裏尋得避難所，脫離那毀滅者（參
De 4:43; Jos 20:8）。
orihinal na Ingles
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
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8. 你們所要給的城，當從以色列人的產業中取出——為利未支派的居住與供應而提供這些城邑的重擔，當按公平的比例分攤在各支派身上（見
Nu 33:54; Jos 20:7）。
orihinal na Ingles
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.
繁體中文
Nu 35:9-34.
報血仇者。
orihinal na Ingles
Nu 35:9-34.
THE BLOOD AVENGER.
11
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11. 使誤殺人的可以逃到那裏，就是無心殺人的——「報血仇」（Goelism）之俗，即被殺者最近的親屬有義務向兇手索償，由來極古
(Ge 4:14; 27:45)。 在摩西時代似乎已是既定習俗；雖在社會粗陋、法制未備之時，這是自然且可理解的刑事司法原則，卻易生許多弊端；其最大的弊病在於：那有義務和名分去執行公義的親屬，往往行事倉促——在怒火中燒或報復衝動之下，不願審查案情，不願分辨刺客蓄意之謀與誤殺者無心之失。再者，這習俗不僅易助長報復之心，一旦報血仇者尋不着對象，更會把仇恨世代相傳。今日的阿拉伯人正是如此：一個阿拉伯人若殺了另一支派的人，兩支派之間就有了「血債」，除非那肇事的支派死一人，血債便不能洗清。有時可以付議定數目的羊或駱駝來贖罪。但這等贖價雖被提出，也常常遭拒，血只能以血償還。這種「報血仇」之俗在希伯來人中根深蒂固，貿然廢除或許並非明智；摩西一面允許其延續，一面奉神的權柄另立若干特別規條，既可防止個人驟然尋仇的惡果，同時也給被告以時間和機會證明己冤。逃城之設，正是為此仁慈公正之目的。這樣合法的避難所共有六座，三座在約但河東——因河東之地在長度上與迦南相當（雖然寬度不及），也是為了有些人越界避難更為便利。這些城是為一切人的益處而設——不僅為以色列本族人，也為一切寄居的外人。
orihinal na Ingles
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
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16-21. 人若用鐵器打人，以致打死等——此處列舉了報血仇者（Goel）可取殺人者性命的各種情形；其中每一種都證明是蓄意之謀。
orihinal na Ingles
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
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22-28. 但若他忽然無仇恨地推他，或暗中把甚麼東西扔在他身上等——在突然受挑釁或激烈情緒的衝動下，可能造成致命的傷害；對於這樣無意中殺了人的人，利未人的城邑提供了充分保護的恩惠。他一旦到達最近的城（因為各處離其中一座都在一日行程之內），便安全了。但他必須「住在其中」。將他限制在城牆之內，是一條明智而有益的規定，旨在顯明在神眼中人血的聖潔，並保護誤殺者本人，因他在社會中的出現與交往可能激起死者親屬的激情。但他從這拘禁中得釋放的時期，要等到大祭司死時才來到。那是一個舉國哀傷的時刻，私人的憂傷在國難之感中被淹沒或忽略，而如此傑出的神僕之死，自然引導眾人認真思想自己的必死。然而，逃亡者一旦衝破拘禁的約束，越出庇護所的範圍，他便喪失了這特權；若被追趕者發現，就可將他無罪地殺死。
orihinal na Ingles
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
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29-34. 這在你们一切的住處，要作你們世世代代的律例典章——報血仇者的律法既由神權柄設立，是對古代報血仇習俗的一大改進。藉著設立逃城，誤殺者在期間得免於報復親屬盲目而暴躁的狂怒；但他可由當地法庭審判，若在充分證據下被證明有罪，便要作為殺人者被定罪受罰，不可能以任何金錢賠償換取解脫。摩西所制定的，是針對希伯來百姓的特性與習俗的調適，同時確保了促進人道與正義兩方面的雙重益處。
orihinal na Ingles
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.
四十八座城歸給利未人。