Books
约书亚记生命读经 · 第11篇

拈阄分地（一）

The Allotment of the Land (1)
1读经：约书亚记十三至十七章。在神的经纶里，有拈阄分地这样一件事。约书亚据有美地以后，神就吩咐他拈阄分配已据有的地，甚至分配还未据有的地，因为在神眼中，所有的地都是以色列人的。在本篇信息中，我们要开始来看拈阄分地。我们特别要尽力来看拈阄分美地的内在意义。
1Scripture Reading: Josh. 13—17 Within God'secon o my there is such a thing as the allotment of the land. After Joshua took possession of the land, God commanded him to allot the land that had been possessed and even the land that had not yet been possessed, because in God'se yes all the land was for Israel. In this message we will begin to consider the allotment of the land. In particular, we will endeavor to see the intrinsic significance of the allotment of the good land
2神在祂的智慧里，不是把美地整个的赐给所有的以色列人。祂乃是将那地，就是基督，分给不同的支派。所有的支派都不相同；他们各有不同的特点。在创世记四十九章，十二支派的父亲雅各，以豫言的形式祝福每一个儿子。零七篇。）雅各对犹大的祝福启示，神看犹大是三重的狮子：小狮子、成熟的公狮和母狮。（9。）作为小狮子，犹大能长大并刚强；作为公狮，他能争战；作为母狮，他能生产。便雅悯是撕掠的狼，（27，）但是道上的蛇，咬伤马蹄，阻挠神的子民往前。（17。）西布伦是停船的海口，（13，）拿弗他利是被释放的母鹿。（21。）因为各支派有所不同，神就无法以相同的方式将相同的地分给每一支派。所有的支派都是那地的据有者，但各支派照著他们的所是，分别据有那地特别的部分。那地拔尖的部分分给了犹大。但也分得一分，他们却没有赶出霸占的迦南人。他们是神的百姓，但他们在行动上，却是按著神仇敌的原则。
2In His wisdom, God did not allot the good land as a whole to all the children of Israel. Rather, He allotted the land, that is, Christ, to the different tribes. All the tribes were not the same; they were different. In Genesis 49 Jacob, the father of the twelve tribes, blessed each of his sons in the form of a prophecy blessing of Judah reveals that God considered Judah a threefold lion: a lion's whelp, a mature lion, and a lioness (v. 9). As a whelp he could grow and become strong, as a lion he could fight, and as a lioness he could produce. Benjamin was a ravenous wolf (v. 27), and Dan was a serpent on the way, biting the horses' heels to frustrate God'sp eople from going on (v. 17). Zebulun was a haven of ships (v. 13), and Naphtali was a hind let loose (v. 21). Because the tribes were different, God could not give the same land in the same way to every tribe. All the tribes were possessors of the land, but the tribes possessed particular portions of the land according to what they were. The top portion of the land was allotted to Judah. Dan was allotted a portion, but they did not dispossess the occupying Canaanites. They were God'sp eople, yet in their actions they were in the principle of God'se ne my.
3这个拈阄分地的豫表，今天应验在我们中间。我们都有相同的基督，但我们对基督的经历各有不同。我们所据有的那地（基督），乃是照著我们的所是。利未记一章揭示基督是五种形式的燔祭：公牛、绵羊、山羊、斑鸠和雏鸽。这些项目只豫表一位基督，但牠们是照著奉献者的能力献上的，指明我们对基督的经历，在大小和种类上各有不同。大小和种类不在于基督，乃在于我们对基督的经历和享受。保罗所经历的基督可由公牛来豫表，而今天许多信徒所经历的基督只能由鸽子来豫表。
3The fulfillment of this type of the allotment of the land is among us today. We all have the same Christ, but we experience Christ in different ways. The land (Christ) we possess is according to what we are. In Leviticus 1 Christ is unveiled as burnt offerings in five types: a bullock, a sheep from the flock, a goat, a turtledove, and a young pigeon. These items typify just one Christ, but they were offered according to the offerer's ability, indicating that our experiences of Christ differ in both size and kind. The size and kind do not depend on Christ but on our experience and enjoyment of Christ. Whereas the Christ experienced by Paul was typified by a bullock, the Christ experienced by many believers today is typified by a pigeon.
4利未记二章也用三种素祭来揭示基督：细面、薄饼和新穗子。我们若是软弱的，不能吃薄饼，就可以吃细面。我们长大时，就能经历基督作薄饼。使徒保罗完全成熟，且满了力量。他是吃新穗子的人。我们再次看见只有一位基督，却有许多的形式和不同的大小。我们可能用不同的方式，并在不同的程度上经历祂作细面、薄饼和新穗子。拈阄分地的内在意义乃是：那地的据有者各有不同。这指明在神子民中间，对基督的经历不是相同的。在神的命定里，美地是以不同的程度分给祂的百姓。新约清楚告诉我们：『神所分给各人信心的度量。』（罗十二3。）新约也告诉我们：『肢体不都有一样的功用。』（4。）所以，神将恩典赐给各肢体，是照著各肢体在身体里的功用。（弗四7。）这是神的命定，和神圣的分配。我们在一九六三至一九六四年整编的诗歌，说明了这分配。我要请你们比较达秘（JohnNelsonDarby）关于基督之高举的诗歌，（诗歌一一○首，）和卫斯理查理（CharlesWesley）关于基督之成为肉体的诗歌。（诗歌七四
4Christ is also unveiled by the three kinds of meal offerings in Leviticus 2: fine flour, a wafer, and grain that remains in the ears. If we are weak and cannot eat the wafer, we can eat the fine flour. As we grow we can experience Christ as the wafer. The apostle Paul was fully mature and full of energy. He was one who ate the grain. Once again we see that there is only one Christ—one Christ in many types and sizes—but we may experience Him in different ways and in different degrees as fine flour, a wafer, and grain. The intrinsic significance of the allotment of the land is that the possessors of the land are different. This indicates that the experience of Christ among God'sp eople is not the same. In God'so rd i nation the good land is allotted to His people in different degrees. The New Testament clearly tells us that “God has apportioned to each a measure of faith” (Rom. 12:3). We are also told that “all the members do not have the same function” (v. 4). Therefore, God gives grace to each member according to its function in the Body (Eph. 4:7). This is God'so rd i nation and the divine allotment. Our hymnal, which was compiled in 1963 and 1964, illustrates this allotment. I would ask you to compare John Nelson Darby's hymn on the exaltation of Christ (Hymns, #127) with Charles Wesley's hymn on the incarnation of Christ (#84). Here is the text of Darby's hymn
5首。）下面是达秘诗歌的内文：
5
6一 听哪，千万声音雷鸣，同声高举神羔羊；万万千千立即响应，和声爆发同颂扬。
61. Hark! ten thousand voices crying, “Lamb of God!” with one accord; Thousand thousand saints replying, Wake at once the echo'ng chord
7二 『赞美羔羊！』声音四合，全天会集来歌诵，万口莫不响亮协和，宇宙充满救主颂。
72. “Praise the Lamb!” the chorus waking, All in heav'n together throng; Loud and far each tongue partaking Rolls around the endless song
三 这样感激心香如缕，永向父的宝座去；万膝莫不向子屈曲，
3. Grateful incense this, ascending Ever to the Father's throne; Every knee to Jesus bending
8天上心意真一律。
8All the mind in heav'n is one.
9四 子所有的一切光辉，使父荣耀得发挥；父所有的一切智慧，宣告子是同尊贵。
94. All the Father's counsels claiming Equal honors to the Son, All the Son's effulgence beaming, Makes the Father's glory known.
10五 藉著圣灵无往不透，天人无数都无求，围著羔羊俯伏拜叩，称颂祂作『自永有』。
105. By the Spirit all pervading, Hosts unnumbered round the Lamb, Crowned with light and joy unfading, Hail Him as the great “I AM
11六 现今新造何等满足、安息、喜乐并稳固，因著祂的救恩受福，不再受缚，不再苦。
116. Joyful now the new creation Rests in undisturbed repose, Blest in Jesus' full salvation, Sorrow now nor thraldom knows
12七 听哪，天上又发歌声，赞美声音又四震，穹苍之中满了阿们！『阿们』因是同蒙恩。
127. Hark! the heavenly notes again! Loudly swells the song of praise; Through creation's vault, Amen! Amen! responsive joy doth raise
13现在让我们看卫斯理诗歌的内文：
13Let us now consider the text of Wesley's hymn
14一 听阿，天使赞高声，颂扬救主今诞生！『荣耀在天归与神，平安在地临及人。』兴起！地上众生灵，响应天上赞美声；天唱地和乐欢腾，基督诞生大卫城。天唱地和乐欢腾，基督诞生大卫城。
141. Hark! the herald angels sing, “Glory to the new-born King; Peace on earth and mercy mild; God and sinners reconciled.” Joyful, all ye nations, rise, Join the triumph of the skies; With angelic hosts proclaim, “Christ is born in Bethlehem.” With angelic hosts proclaim, “Christ is born in Bethlehem
15二 基督本有神形像，基督原居神荣光，竟在末世从天降，生于童女成人状；神性穿上血肉体，道成肉身何奥秘，甘愿作人同人住，以马内利是耶稣。甘愿作人同人住，以马内利是耶稣。
152. Christ, by highest heav'na do red, Christ, the everlasting Lord: Late in time behold Him come, Offspring of a virgin's womb. Veiled in flesh the Godhead see, Hail th' incarnate Deity! Pleased as man with man to dwell, Jesus our Immanuel. Pleased as man with man to dwell, Jesus our Immanuel
三 欢迎，天来和平王！欢迎，公义的太阳！带来生命与亮光，
3. Hail the heav'n-born Prince of Peace! Hail the Sun of righteousness! Light and life to all He brings
16使人复活，医人伤；虚己，撇下祂荣光，降生救人免死亡，降生使人得重生，降生使人能高升。降生使人得重生，降生使人能高升。
16R is'n with healing in His wings: Mild He lays His glory by, Born that man no more may die; Born to raise the sons of earth; Born to give them second birth. Born to raise the sons of earth; Born to give them second birth.
17四 万国『羡慕』，万民『望』，愿你安家我心房；女人后裔－得胜者，在我里面毁古蛇；亚当旧样全除尽，你的形像将我印；末后亚当的丰盛，使我变成你荣形。末后亚当的丰盛，使我变成你荣形。
174. Come, Desire of nations, come! Fix in us Thy humble home: Rise, the woman's conqu'ring seed, Bruise in us the serpent'she ad; Adam's likeness now efface, Stamp Thine image in its place: Final Adam from above, Reinstate us in Thy love. Final Adam from above, Reinstate us in Thy love
18我们比较这两首诗歌，就看见达秘的诗歌比卫斯理的更高。这指明这首诗歌里所发表达秘对基督的经历，比卫斯理在他的诗歌里所发表的更高。虽然达秘和卫斯理都经历基督作公牛，但达秘的公牛比卫斯理的更大。
18As we compare these two hymns, we see that Darby's hymn is higher than Wesley's. This indicates that Darby's experience of Christ as expressed in his hymn was higher than Wesley'sa sex pressed in his hymn. Although both Darby and Wesley experienced Christ as a bullock, Darby's bullock was larger than Wesley's
19我们若继续将他们对基督的经历，与诗歌第四百一十六首比较，就会看见这首诗歌所表达对基督的经历比前面两首诗歌低得多：
19If we go on to compare their experiences of Christ with the experience expressed in Hymns, #551, we will see that this hymn expresses a much lower experience of Christ
20一 我已相信真事实，我已接受主的死，我已经过外院子，阿利路亚，赞美主！藉主赎罪的宝血，我得归神成圣洁，不再有分于罪孽，阿利路亚，赞美主！副阿利路亚！阿利路亚！裂开幔子我已过，这里荣耀不败落！阿利路亚！阿利路亚！今在我王的面前过生活。
201. I've believed the true report, Hallelujah to the Lamb! I have passed the outer court, O glory be to God! I am all on Jesus' side, On the altar sanctified, To the world and sin I've died, Hallelujah to the Lamb! Hallelujah! Hallelujah! I have passed the riven veil, Here the glories never fail, Hallelujah! Hallelujah! I am living in the presence of the King
二 外层幔子我已过，
2. I'making and priest to God
进入头层的圣所，神圣供应全得著，阿利路亚，赞美主！我今与神已和谐，经过祭坛全圣别，神外世界永弃绝，阿利路亚，赞美主！
Hallelujah to the Lamb! By the cleansing of the blood, O glory be to God! By the Spirit'sp ow'ra nd light, I am living day and night, In the holiest place so bright, Hallelujah to the Lamb!
三 内层幔子我也过，进入二层至圣所，来到神的施恩座，阿利路亚，赞美主！今在神前过生活，以神作我的居所，不再有己的间隔，阿利路亚，赞美主！
3. I have passed the outer veil, Hallelujah to the Lamb! Which did once God'slight conceal, O glory be to God! But the blood has brought me in To God's holiness so clean, Where there's death to self and sin, Hallelujah to the Lamb
四 我今是神的祭司，经过救赎才如此，身分地位何确实，阿利路亚，赞美主！我今是在灵里面，活在神的荣耀前，夜以继昼不间断，阿利路亚，赞美主！
4. I'm within the holiest pale, Hallelujah to the Lamb! I have passed the inner veil, O glory be to God! I am sanctified to God By the power of the blood, Now the Lord is my abode, Hallelujah to the Lamb
21我们诗歌本里的诗歌，是照著神学的次序，并照著属灵的经历排列的。在我们英文诗歌本原有的一千零八十首诗歌里，大约七百首是选自许多不同的诗歌本。在这些诗歌中，关于包罗万有、延展无限的基督，基督那复合、赐生命的灵，神圣的生命，和召会，都有所缺欠。为了补上这缺欠，我们写了二百多首关于基督、那灵、生命、和召会的新诗歌。例如，请看看诗歌第三百七十八首：
21The hymns in our hymnal are arranged according to theological order and according to spiritual experience. Of the original 1080 hymns in our hymnal, approximately 700 were selected from many different hymnals. Among these hymns there was something lacking concerning the all-inclusive and all-extensive Christ, the compound life-giving Spirit of Christ, the divine life, and the church. To fill this lack, we composed more than 200 new hymns on Christ, the Spirit, life, and the church. Consider, for example, Hymns, #499
一 何等生命！何等平安！基督活在我的里面！我已与祂同钉十架，荣耀事实、奇妙救法！现在活著不再是我，乃是基督在我活著！现在活著不再是我，乃是基督在我活著！
1. Oh, what a life! Oh, what a peace! The Christ who'sa ll within me lives. With Him I have been crucified; This glorious fact to me He gives. Now it's no longer I that live, But Christ the Lord within me lives. Now it's no longer I that live, But Christ the Lord within me lives
二 何等快乐！何等安息！
2. Oh, what a joy! Oh, what a rest
22基督成形在我心里！祂的生命、祂的性情，在我全人都已组成；我的一切全都了结，祂的成分作我一切！我的一切全都了结，祂的成分作我一切！
22Christ now is being formed in me. His very nature and life divine In my whole being inwrought shall be. All that I am came to an end, And all of Christ is all to me. All that I am came to an end, And all of Christ is all to me
三 何等荣耀！何等可夸！总叫基督照常显大！无论祸、福，无论生、死，并无一事叫我羞耻；任何境遇、一切事故，都是叫我彰显基督！任何境遇、一切事故，都是叫我彰显基督！
3. Oh, what a thought! Oh, what a boast! Christ shall in me be magnified. In nothing shall I be ashamed, For He in all shall be applied. In woe or blessing, death or life, Through me shall Christ be testified. In woe or blessing, death or life, Through me shall Christ be testified.
四 何等结果！何等有福！我能活著就是基督！祂的心意是我爱好，祂的荣耀是我发表；无何可要、无何可宝，惟有基督是我目标！无何可要、无何可宝，惟有基督是我目标！
4. Oh, what a prize! Oh, what a gain! Christ is the goal toward which I press. Nothing I treasure, nor aught desire, But Christ of all-inclusiveness. My hope, my glory, and my crown Is Christ, the One of peerlessness. My hope, my glory, and my crown Is Christ, the One of peerlessness.
23这首诗歌的歌辞很简单，但关于基督作生命的经历却非常丰富。这表明主恢复里的诗歌满了真理，并且丰富的说到对基督的经历，指明我们丰富的神圣业分。
23The words of this hymn are simple, but they are very rich concerning the experience of Christ as life. This shows that the hymns in the Lord's recovery are full of truth and touch the experience of Christ in a rich way, indicating our rich divine allotment
24诗歌是诗，每首诗都是作者情绪的发表。情绪一辞，意思不只是感觉，更含示领悟、领会和珍赏。我们越考量我们的情绪，就越有负担写诗。在某首诗歌里所发表的那种情绪，就是作者对基督享受的度量，指明那位作者所经历并享受之基督的『大小』。因此，卫斯理照著他的情绪写了关于基督之成为肉体的诗歌，达秘也照著他的情绪写了关于基督之高举的诗歌。两首诗歌都是照著作者所享受基督的度量而写成的。在这点上，我要说到诗歌第一百一十五首，这是照著我的情绪所写关于基督之高举的诗歌：
24Hymns are poetry, and every poem is an expression of the writer's sentiment. The word sentiment means more than just a feeling. This word implies feeling, realization, understanding, and appreciation. The more we consider our sentiment, the more we will have the burden to write poetry. The kind of sentiment expressed in a particular hymn is a measure of that writer's enjoyment of Christ; it indicates the “size” of the Christ experienced and enjoyed by that writer. Thus, Wesley wrote his hymn on the incarnation of Christ according to his sentiment, and Darby wrote his hymn on the exaltation of Christ according to his sentiment. Both hymns were written according to the measure of the Christ enjoyed by the writers. At this point I would like to say a word concerning Hymns, # 132, a hymn on the exaltation of Christ written by me according to my sentiment:
25一 看哪，耶稣天上坐著！我主基督登宝座！祂是那人神所高举，荣耀、尊贵已得著。
251. Lo! in heaven Jesus sitting, Christ the Lord is there enthroned; As the man by God exalted, With God's glory He is crowned.
26二 祂曾穿上人的性情，照神计划且死过，带著身体从死复活，仍然是人升天坐。
262. He hath put on human nature, Died according to God's plan, Resurrected with a body, And ascended as a man
27三 在祂里面神降为卑，神来地上同人处；在祂里面人升为高，人到天上同神住。
273. God in Him on earth was humbled, God with man was domiciled; Man in Him in heav'n exalted, Man with God is reconciled
28四 祂是真神与人调和，神在人里被宣告；祂是真人与神联合，人在神里得荣耀。
284. He as God with man is mingled, God in man is testified; He as man with God is blended, Man in God is glorified
29五 从那升天得荣耶稣，降下包罗万有灵；耶稣身位和祂工作，全由这灵来证明。
295. From the Glorified in heaven The inclusive Spirit came; All of Jesus' work and Person Doth this Spirit here proclaim
30六 和那升天得荣耶稣，今天教会能联合；藉著这位耶稣的灵，基督肢体能同活。
306. With the Glorified in heaven Is the Church identified; By the Spirit of this Jesus Are His members edified
七 看哪，一人天上坐著！万有之主在宝座！这是救主耶稣基督，荣耀、尊贵永得著！
7. Lo! a man is now in heaven As the Lord of all enthroned; This is Jesus Christ our Savior, With God's glory ever crowned
31我们若思想这首诗歌所说关于基督是神与人调和，祂穿上人的性情，祂照著神的计划死过，祂带著身体从死复活，祂是人升天坐，祂坐在诸天之上，并且祂得著神的荣耀为冠冕，我们就会看见，这首诗歌满了真理和光照。这首诗歌是我圣别、属天、和属灵情绪的发表；是我所认识，我所得著、经历、并享受之基督的发表。我们看过拈阄分美地的内在意义，乃是我们这些据有那地的人，对这一位基督各有不同的经历。现在让我们看十三至十七章里所描述关于拈阄分地的细节。
31If we consider what this hymn says regarding Christ's being God mingled with man, His putting on human nature, His dying according to God's plan, His resurrecting with a body, His ascending as a man, His sitting in the heavens, and His being crowned with God's glory, we will realize that this hymn is full of truth and enlightenment. This hymn is an expression of my holy, heavenly, and spiritual sentiment; it is an expression of the Christ whom I know and whom I have gained, experienced, and enjoyed. We have seen that the intrinsic significance of the allotment of the good land is that we, the possessors of the land, experience the one Christ in different ways. Let us now consider the details concerning the allotment of the land described in chapters thirteen through seventeen
壹 尚未得为业之地
I. THE LAND REMAINING TO BE POSSESSED
32约书亚十三章一至七节说到尚未得为业之地。约书亚年纪老迈；耶和华对他说，『你年纪老迈了，还有许多未得之地。』（1。）一尚未得为业的地区
32Joshua 13:1-7 speaks of the land that remained to be possessed. When Joshua was old, Jehovah said to him, “You are old and advanced in age, and very much of the land remains to be possessed” (v. 1). A. The Regions of the Land That Remained to Be Possessed
33尚未得为业的地区，包括非利士人、基述人、迦南人、和迦巴勒人并全利巴嫩之地。（2～6上。）
33The regions of the land that remained to be possessed included that of the Philistines, the Geshurites, the Canaanites, and the Gebalites and all of Lebanon (vv. 2-6a
二 耶和华的应许
B. Jehovah’s Promise
34六节下半有耶和华的应许：祂必在以色列人面前赶出未得之地的一切居民。
34In verse 6b we have Jehovah’sp rom i seth a tHe would drive out all the inhabitants of the remaining land before the children of Israel
三 约书亚受吩咐，拈阄分约但河西未得之地
C. Joshua Being Charged to Allot the Remaining Land West of the Jordan
35耶和华嘱咐约书亚，照祂所吩咐的，将未得之地分给以色列人为业。耶和华告诉约书亚，把这地分给九个支派，和玛拿西半个支派为业。（十三6下～7，十四1～2。）
35Jehovah charged Joshua to allot the remaining land to Israel as an inheritance as He had commanded him. Jehovah told Joshua to divide this land as an inheritance to the nine tribes and the half-tribe of Manasseh (vv. 6c-7; 14:1-2
贰 约但河东之地
II. THE LAND EAST OF THE JORDAN ALLOTTED
已由摩西分给两个半支派
TO THE TWO AND A HALF TRIBES BY MOSES
36约但河东之地已由摩西分给两个15-半支派。（十三8～13，15～32，十四3上。）参利未支派没有分得土地利未支派没有分得土地，因为献与耶和华以色列神的火祭，是他们的产业。（十三14。）三十三节接著说，以色列的神是利未支派的产业。因此，以色列人照著耶和华所吩咐摩西的分地为业。他们没有把地分给利未人，但给他们城邑居住，并城邑的郊野，可以牧养他们的牲畜，安置他们的财物。（十四4～5。）
36The land east of the Jordan had been allotted to the two and a half tribes by Moses (13:8-13, 32; 14:3a). III. NO LAND ALLOTTED TO THE TRIBE OF LEVI No land was allotted to the tribe of Levi because the offerings of Jehovah, the God of Israel, were their inheritance (13:14). Verse 33 goes on to say that the God of Israel would be the inheritance of the tribe of Levi. Thus, the children of Israel divided the land as Jehovah had commanded Moses. They gave no portion to the Levites in the land, but only cities to dwell in with their pasture lands for cattle and their substance (14:4-5).
肆 犹大支派分得之地
IV. THE LAND ALLOTTED TO THE TRIBE OF JUDAH
37约书亚十四章六节至十五章六十三节描述犹大支派分得之地。
37Joshua 14:6—15:63 describes the land allotted to the tribe of Judah
一 迦勒的要求
A. The Claim of Caleb
38这里说到的第一件事是迦勒的要求。（十四6～15，十五13～19。）迦勒要求得著希伯伦与山地。（十四10～15。）他的要求是照著摩西的誓言和耶和华的应许。（书十四6～9上，民十四24，三二，申一36。）这地应许给迦勒，因为他专心跟从耶和华他的神。（书十四9下。）迦勒得著摩西和耶和华应许给他的地为业，（十五13～15，）然后迦勒的女婿得著那地区的水泉。（16～19。）
38The first matter covered here was the claim of Caleb (14:6-15; 15:13-19). Caleb claimed Hebron with the hill country (14:10-15). His claim was according to the oath of Moses and the promise of Jehovah (14:6-9a; Num. 14:24; 32:12; Deut. 1:36). This land was promised to Caleb because he had fully followed Jehovah his 12 God (Josh. 14:9b). Caleb took possession of the land promised to him by Moses and Jehovah (15:13-15), and then Caleb’ss on-in-law gained the springs in the region of the land (vv. 16-19).
二 美地的尽南边
B. The Extreme Southern Part of the Good Land
39犹大支派拈阄所得之地，延伸至以东的交界，向南直到寻的旷野，就是美地的尽南边。（十五1。）
39The lot for the tribe of the children of Judah extended to the border of Edom, to the wilderness of Zin at the south, the extreme southern part of the good land (15:1
三一 百一十二座城和属城的镇市村庄
C. One Hundred Twelve Cities with Their Towns and Villages
40拈分给犹大支派的地，包括一百十二座城和属城的镇市村庄。（21～62。）
40The land allotted to the tribe of Judah included one hundred twelve cities with their towns and villages (vv. 21-62
四 犹大人不能赶出耶布斯人
D. The Children of Judah Being Unable to Dispossess the Jebusites
41犹大人不能赶出住耶路撒冷的耶布斯人，耶布斯人在耶路撒冷与犹大人同住。（63。）
41The children of Judah were unable to dispossess the Jebusites, the inhabitants of Jerusalem, who dwelt with the children of Judah in Jerusalem (v. 63
伍 约瑟支派分得之地
V. THE LAND ALLOTTED TO THE TRIBE OF JOSEPH
42十六至十七章描述约瑟支派分得之地。
42Chapters sixteen and seventeen describe the land allotted to the tribe of Joseph
一 从耶利哥到伯特利，又到海为止
A. From Jericho to Bethel and to the Sea
43约瑟的子孙拈阄所得之地，是从耶利哥到伯特利，又到海为止。（十六1～4。）
43The lot for the children of Joseph went from Jericho to Bethel and to the sea (16:1-4
二 约瑟次子以法莲子孙分得之地
B. The Land Allotted to the Children of Ephraim, the Second Son of Joseph
１ 从耶利哥经过约但河，到海为止
1. From Jericho through the River Jordan to the Sea
44约瑟次子以法莲子孙分得之地，是从耶利哥经过约但河，到海为止。（5～8。）
44The land allotted to the children of Ephraim, the second son of Joseph, went from Jericho through the river Jordan to the sea (vv. 5-8
２ 在玛拿西人的产业中，得了一些城
2. With the Cities in the Midst of the Inheritance of the Children of Manasseh
45另外在玛拿西人产业中，有些城邑和属城的村庄，也分给了以法莲的子孙。（9。）
45This allotted land was together with the cities with their villages set apart for the children of Ephraim in the midst of the inheritance of the children of Manasseh (v. 9).
３ 没有赶出住基色的迦南人
3. Not Dispossessing the Canaanites Who Dwelt in Gezer
46以法莲人没有赶出住基色的迦南人。因此，迦南人住在以法莲人中间，成为作苦工的仆人。（10。）三约瑟长子玛拿西分得之地十七章一至十八节记载约瑟长子玛拿西分得之地。１玛拿西的长子
46The children of Ephraim did not dispossess the Canaanites who dwelt in Gezer. Thus, the Canaanites dwelt in the midst of Ephraim and became forced labor (v. 10). C. The Land Allotted to Manasseh, the Firstborn of Joseph In 17:1-18 we have an account of the land allotted to Manasseh, the firstborn of Joseph. 1. Gilead and Bashan Having Been Allotted
玛吉分得了基列和巴珊
to Machir, the Firstborn of Manasseh
47玛拿西的长子玛吉分得了约但河东的基列和巴珊。（1下，5下，6下。）
47Gilead and Bashan, east of the Jordan, were allotted to Machir, the firstborn of Manasseh (vv. 1b, 5b, 6b
２ 玛拿西其余的人分得之地
2. The Land Allotted to the Rest of the Children of Manasseh
48玛拿西其余的人分得之地，南边到以法莲，西边到海，北边到亚设，东边到以萨迦。（1上，2，5下，7～10。）３玛拿西在以萨迦和亚设支派
48The land allotted to the rest of the children of Manasseh went south to Ephraim, west to the sea, north to Asher, and east to Issachar (vv. 1a, 2, 5a, 7-10). 3. Manasseh Having Some Cities with Their Towns
的境内得了一些城和属城的乡镇
in the Land of the Tribes of Issachar and Asher
49玛拿西在以萨迦和亚设二支派的境内也得了一些城和属城的乡镇。（11。）
49Manasseh also had some cities with their towns in the land of the two tribes of Issachar and Asher (v. 11
４ 西罗非哈的女儿要求在她们的弟兄中得产业
4. The Daughters of Zelophehad Claiming an Inheritance among Their Brothers
50玛拿西的元孙西罗非哈没有儿子，只有女儿。他的女儿要求照著耶和华所吩咐摩西的，在她们的弟兄中得产业。（书十七3～5上，6上，民二七1～11。）５玛拿西人不能赶出
50Zelophehad, the fourth generation of Manasseh, had no sons but daughters. His daughters claimed an inheritance among their brothers according to Jehovah’s command to Moses (vv. 3-5a, 6a; Num. 27:1-11). 5. The Children of Manasseh Being Unable
在他们地上邑城的居民
to Dispossess the Cities in Their Land
51玛拿西人不能赶出在他们地上城邑的居民，迦南人偏要住在那地。及至玛拿西人强盛了，就使迦南人作苦工，没有把他们全然赶出。（书十七12～13。）６约瑟的子孙要求更多的地约瑟的子孙因为族大人多，要求更多的地。约书亚鼓励他们赶出山地和其山谷的人，即使迦南人有铁车并且强盛。（14～18。）
51The children of Manasseh were unable to dispossess the cities in their land, but the Canaanites persisted in dwelling in the land. When the children of Manasseh became strong, they made the Canaanites forced labor, but they did not utterly dispossess them (Josh. 17:12-13). 6. The Children of Joseph Requesting More Land The children of Joseph requested more land because they were a numerous people. Joshua encouraged them to dispossess the hill country with its valley, though the Canaanites had chariots of iron and were strong (vv. 14-18).