1
De 17:1.
英文原文
De 17:1.
THINGS SACRIFICED MUST BE SOUND.
1. Thou shalt not sacrifice . . . any bullock, or sheep, wherein is blemish--Under the name of bullock were comprehended bulls, cows, and calves; under that of sheep, rams, lambs, kids, he- and she-goats. An ox, from mutilation, was inadmissible. The qualifications required in animals destined for sacrifice are described
(Ex 12:5; Le 1:3).
2
De 17:2-7.
申 17:2-7。
拜偶像者必被治死。
2-7. 在你们中间若发现……男人或女人，行了恶事——拣选以色列所着眼的大目标，是要保存对独一真神的认识与敬拜；因此任何形式的偶像崇拜，无论是敬拜天体或更粗鄙的形式，都称为「违背了祂的约」。任何地位或性别都不能减轻这罪。凡有人举报的案件，甚至连风闻犯下这等大罪的传言，都要经过司法审查；若经合格的见证人证实，犯罪者就要被拉到城门外用石头打死，并由见证人先下手掷第一块石头。这特别安排的目的，一方面是藉着见证人必须充当行刑者这一显著的角色，阻止他们轻率控告；另一方面也是公开表明这罪已受到当得的刑罚。
英文原文
De 17:2-7.
IDOLATERS MUST BE SLAIN.
2-7. If there be found among you . . . man or woman, that hath wrought wickedness--The grand object contemplated in choosing Israel was to preserve the knowledge and worship of the one true God; and hence idolatry of any kind, whether of the heavenly bodies or in some grosser form, is called "a transgression of His covenant." No rank or sex could palliate this crime. Every reported case, even a flying rumor of the perpetration of so heinous an offense, was to be judicially examined; and if proved by the testimony of competent witnesses, the offender was to be taken without the gates and stoned to death, the witnesses casting the first stone at him. The object of this special arrangement was partly to deter the witnesses from making a rash accusation by the prominent part they had to act as executioners, and partly to give a public assurance that the crime had met its due punishment.
8
De 17:8-13.
申 17:8-13.
祭司与审判官当决断争讼。
8-13. 你城中若起了争讼的事——在一切民事或刑事案件中，凡判决有疑难的，地方官当将其呈交公会（Sanhedrim）——即最高议会——审理。公会由部分民事、部分宗教人士组成。"祭司利未人"应作"祭司——利未人"；即利未族的祭司，包括大祭司，他们是立法议会的成员；他们作为一个整体被称为"那审判官"。他们的开庭地点在圣所附近，因为在重大事件中大祭司须借乌陵求问神
(民 27:21)。
他们的判决不可上诉；若有人如此顽梗悖逆，不肯顺服其判语，其行为既与维持秩序和善政相悖，就当被视为、并被判处死罪。
英文原文
De 17:8-13.
THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES.
8-13. If there arise a matter too hard for thee in judgment--In all civil or criminal cases, where there was any doubt or difficulty in giving a decision, the local magistrates were to submit them by reference to the tribunal of the Sanhedrim--the supreme council, which was composed partly of civil and partly of ecclesiastical persons. "The priests and Levites," should rather be "the priests--the Levites"; that is, the Levitical priests, including the high priest, who were members of the legislative assembly; and who, as forming one body, are called "the judge." Their sittings were held in the neighborhood of the sanctuary because in great emergencies the high priest had to consult God by Urim
(Nu 27:21).
From their judgment there was no appeal; and if a person were so perverse and refractory as to refuse obedience to their sentences, his conduct, as inconsistent with the maintenance of order and good government, was then to be regarded and punished as a capital crime.
14
De 17:14-20.
申 17:14-20.
王的选举与本分。
14. 你……说，我要立一个王治理我——在下文中，摩西预言性地宣告以色列国家历史日后将发生的一场变革。此处并无认可或推荐；相反，当民众的喧嚣借立王之举在那神权政体上造成宪制改变时，神的不悦以最明确的言辞表达出来
(撒上 8:7)。
最终许可获准，神保留了王族和登王位之人的提名权
(撒上 9:15; 10:24; 16:12; 代上 28:4)。
简言之，摩西预见他那无知而易变的同胞，既对作为独特子民的种种优势麻木不仁，很快就要变更其宪制、要像别国一样，便在一定程度上为这种不测作了准备，并订下以色列的王所当行的原则。他必须具备若干不可缺少的条件。他必须是以色列人，同族同教，以保持既立敬拜的纯洁，并作基督——那属灵之王、他们的一位弟兄——的预表。
英文原文
De 17:14-20.
THE ELECTION AND DUTY OF A KING.
14. When thou . . . shalt say, I will set a king over me--In the following passage Moses prophetically announces a revolution which should occur at a later period in the national history of Israel. No sanction or recommendation was indicated; on the contrary, when the popular clamor had effected that constitutional change on the theocracy by the appointment of a king, the divine disapproval was expressed in the most unequivocal terms
(1Sa 8:7).
Permission at length was granted, God reserving to Himself the nomination of the family and the person who should be elevated to the regal dignity
(1Sa 9:15; 10:24; 16:12; 1Ch 28:4).
In short, Moses foreseeing that his ignorant and fickle countrymen, insensible to their advantages as a peculiar people, would soon wish to change their constitution and be like other nations, provides to a certain extent for such an emergency and lays down the principles on which a king in Israel must act. He was to possess certain indispensable requisites. He was to be an Israelite, of the same race and religion, to preserve the purity of the established worship, as well as be a type of Christ, a spiritual king, one of their brethren.
15
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15. 你总不可立不属你弟兄的外邦人为王——即他们不可凭自由自愿的选择如此行。但神在祂护理的报应中，确曾允许外邦君王篡夺统治权
(耶 38:17; 太 22:17)。
英文原文
15. thou mayest not set a stranger over thee, which is not thy brother--that is, by their free and voluntary choice. But God, in the retributions of His providence, did allow foreign princes to usurp the dominion
(Jer 38:17; Mt 22:17).
16
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16. 王不可为自己加添马匹——使用这些牲畜并非绝对禁止，也没有理由断定它们不可用作国家仪仗的一部分。但马匹的增加必导致许多弊端：与外国、尤其埃及的往来增多；进口一种不适本国特性的牲畜；建立东方的军事专制；和平时期骄傲奢华的铺张；战时对埃及的依赖，从而对神的信靠和信赖被削弱。
(撒下 8:4; 王上 10:26; 代下 1:16; 9:28; 赛 31:3)。
英文原文
16. he shall not multiply horses to himself--The use of these animals was not absolutely prohibited, nor is there any reason to conclude that they might not be employed as part of the state equipage. But the multiplication of horses would inevitably lead to many evils, to increased intercourse with foreign nations, especially with Egypt, to the importation of an animal to which the character of the country was not suited, to the establishment of an Oriental military despotism, to proud and pompous parade in peace, to a dependence upon Egypt in time of war, and a consequent withdrawal of trust and confidence in God.
(2Sa 8:4; 1Ki 10:26; 2Ch 1:16; 9:28; Isa 31:3).
17
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17. 他也不可为自己多立妃嫔，免得他的心偏邪——在这一问题上记录一项明文禁令有最充分的理由：它基于多妻盛行的周围列国的习俗——那些国家的君王拥有众多后宫；何况以色列的君王当完全独立于百姓，除了神的律法之外没有任何事物可以约束他的情欲。违犯此条件所造成的危害，可由所罗门和其他君王的历史中看出；他们因践踏这限制性的律法，既败坏了自己，也败坏了国家。
也不可为自己大大积聚……金银——即禁止君王为私用而积聚钱财。
英文原文
17. Neither shall he multiply wives to himself, that his heart turn not away--There were the strongest reasons for recording an express prohibition on this point, founded on the practice of neighboring countries in which polygamy prevailed, and whose kings had numerous harems; besides, the monarch of Israel was to be absolutely independent of the people and had nothing but the divine law to restrain his passions. The mischievous effects resulting from the breach of this condition were exemplified in the history of Solomon and other princes, who, by trampling on the restrictive law, corrupted themselves as well as the nation.
neither shall he greatly multiply . . . silver and gold--that is, the kings were forbidden to accumulate money for private purposes.
18
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18-20. 王登基时，要为自己抄录一本律法书——古时圣经的原卷存于圣所，由祭司严格保管（参
申 31:26；
王下 22:8)。
每位君王登基时，当给他一份真确忠实的抄本，他要常常带在身边，每日研读，使他的品格和心思被铸入其成圣之模中，好以信心和敬虔、谦卑和爱慕公义的精神，履行其王职。
英文原文
18-20. he shall write him a copy of this law in a book--The original scroll of the ancient Scriptures was deposited in the sanctuary under the strict custody of the priests (see on
De 31:26;
2Ki 22:8).
Each monarch, on his accession, was to be furnished with a true and faithful copy, which he was to keep constantly beside him, and daily peruse it, that his character and sentiments being cast into its sanctifying mould, he might discharge his royal functions in the spirit of faith and piety, of humility and a love or righteousness.
20
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20. 使他在以色列国位上年日长久，他和他的子孙——由此可见，以色列的王冠是世袭的，除非因个人的罪行而被没收。
英文原文
20. that he may prolong his days in his kingdom, he and his children--From this it appears that the crown in Israel was to be hereditary, unless forfeited by personal crime.
申 17:1。
所献的祭牲必须无瑕疵。
1. 凡有残疾……的牛羊，都不可献为祭——在「牛」的名称之下，包括公牛、母牛与牛犊；在「羊」的名称之下，包括公绵羊、羔羊、公山羊，以及公母山羊。被阉割的牲畜则不可献。凡作祭牲之用，牲畜所需具备的资格，另有详述
（出 12:5； 利 1:3）。