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民数记 35

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1 耶和华摩押平原─约但河边、耶利哥对面晓谕摩西

2 你吩咐以色列人,要从所得为业的地中把些城利未人居住,也要把这城四围的郊野利未人。

3 这城邑要归他们居住,城邑的郊野可以牧养他们的牛羊和各样的牲畜,又可以安置他们的财物。

4 你们利未人的郊野,要从城根起,四围往外量一肘。

5 另外东量二肘,量二肘,西量二肘,量二肘,为边界,城在当中;这要归他们作城邑的郊野。

6 你们利未人的城邑,其中当有座逃城,使误杀人的可以逃到那里。此外还要他们四十座城。

7 你们要利未人的城,共有四十座,连城带郊野都要他们。

8 以色列人所得的地业从中要把些城邑利未人;人多的就多,人少的就少;各支派要按所承受为业之地把城邑利未人。

9 耶和华晓谕摩西

10 你吩咐以色列人:你们过约但河,进了迦南

11 就要分出几座城,为你们作逃城,使误杀人的可以逃到那里。

12 这些城可以作逃避报仇人的城,使误杀人的不至於,等他站在会众面前听审判。

13 你们所分出来的城,要作座逃城。

14 在约但河东要分出座城,在迦南也要分出座城,都作逃城。

15 座城要给以色列人和他们中间的外人,并寄居的,作为逃城,使误杀人的都可以逃到那里。

16 倘若人用器打人,以致打,他就是故杀人的;故杀人的必被治

17 若用可以打人的石头死了人,他就是故杀人的;故杀人的必被治

18 若用可以打人的器打死了人,他就是故杀人的;故杀人的必被治

19 报血仇的必亲自杀那故杀人的,一遇见就杀他。

20 人若因怨恨把人推倒,或是埋伏往人身上扔物,以致於

21 或是因仇恨用打人,以致於,那打人的必被治。他是故杀人的;报血仇的一遇见就杀他。

22 倘若人没有仇恨,忽然将人推倒,或是没有埋伏把物扔在人身上,

23 或是没有看见的时候用可以打人的石头扔在人身上,以致於,本来与他无仇,也无意害他。

24 会众就要照典章,在打死人的和报血仇的中间审判。

25 会众要救这误杀人的脱离报血仇人的,也要使他归入逃城。他要在其中,直等到受祭司死了。

26 但误杀人的,无论甚麽时候,若出了逃城的境外,

27 报血仇的在逃城境外遇见他,将他杀了,报血仇的就没有流血之罪。

28 因为误杀人的该在逃城里,等到祭司死了祭司死了,误杀人的才可以回到他所得为业之

29 这在你们一切的处,要作你们世世代的律例典章。

30 无论谁故杀人,要凭几个见证人把那故杀人的杀了,只是不可凭个见证的叫人

31 故杀人、犯罪的,你们不可收赎价代替他的命;他必被治

32 那逃到逃城的人,你们不可为他收赎价,使他在大祭司未死以先再来在本

33 这样,你们就不污秽所住之,因为血是污秽的;若有在上流人血的,非流那杀人者的血,那就不得洁净(洁净原文作赎)。

34 你们不可玷污所,就是我在其中之,因为我─耶和华以色列人中间

   

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Moses

  

At the inmost level, the story of Moses -- like all of the Bible -- is about the Lord and his spiritual development during his human life as Jesus. Moses's role represents establishing forms of worship and to make the people obedient. As such, his primary representation is "the Law of God," the rules God gave the people of Israel to follow in order to represent spiritual things. This can be interpreted narrowly as the Ten Commandments, more broadly as the books of Moses, or most broadly as the entire Bible. Fittingly, his spiritual meaning is complex and important, and evolves throughout the course of his life. To understand it, it helps to understand the meaning of the events in which he was involved. At a more basic level, Moses's story deals with the establishment of the third church to serve as a container of knowledge of the Lord. The first such church -- the Most Ancient Church, represented by Adam and centered on love of the Lord -- had fallen prey to human pride and was destroyed. The second -- the Ancient Church, represented by Noah and the generations that followed him -- was centered on love of the neighbor, wisdom from the Lord and knowledge of the correspondences between natural and spiritual things. It fell prey to the pride of intelligence, however -- represented by the Tower of Babel -- and at the time of Moses was in scattered pockets that were sliding into idolatry. On an external level, of course, Moses led the people of Israel out of Egypt through 40 years in the wilderness to the border of the homeland God had promised them. Along the way, he established and codified their religious system, and oversaw the creation of its most holy objects. Those rules and the forms of worship they created were given as containers for deeper ideas about the Lord, deeper truth, and at some points -- especially when he was first leading his people away from Egypt, a time before the rules had been written down -- Moses takes on the deeper representation of Divine Truth itself, truth from the Lord. At other times -- especially after Mount Sinai -- he has a less exalted meaning, representing the people of Israel themselves due to his position as their leader. Through Moses the Lord established a third church, one more external than its predecessors but one that could preserve knowledge of the Lord and could, through worship that represented spiritual things, make it possible for the Bible to be written and passed to future generations.