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^1:1 約書亞死後，以色列人求問耶和華說：「我們中間誰當首先上去攻擊迦南人，與他們爭戰？」 After the death of Joshua, the Israelites asked the LORD, <<Who will be the first to go up and fight for us against the Canaanites?>>
^1:2 耶和華說：「猶大當先上去，我已將那地交在他手中。」 The LORD answered, <<Judah is to go; I have given the land into their hands.>>
^1:3 猶大對他哥哥西緬說：「請你同我到拈鬮所得之地去，好與迦南人爭戰；以後我也同你到你拈鬮所得之地去。」於是西緬與他同去。 Then the men of Judah said to the Simeonites their brothers, <<Come up with us into the territory allotted to us, to fight against the Canaanites. We in turn will go with you into yours.>> So the Simeonites went with them.
^1:4 猶大就上去；耶和華將迦南人和比利洗人交在他們手中。他們在比色擊殺了一萬人， When Judah attacked, the LORD gave the Canaanites and Perizzites into their hands and they struck down ten thousand men at Bezek.
^1:5 又在那裏遇見亞多尼比色，與他爭戰，殺敗迦南人和比利洗人。 It was there that they found Adoni-Bezek and fought against him, putting to rout the Canaanites and Perizzites.
^1:6 亞多尼比色逃跑；他們追趕，拿住他，砍斷他手腳的大姆指。 Adoni-Bezek fled, but they chased him and caught him, and cut off his thumbs and big toes.
^1:7 亞多尼比色說：「從前有七十個王，手腳的大姆指都被我砍斷，在我桌子底下拾取零碎食物。現在　神按著我所行的報應我了。」於是他們將亞多尼比色帶到耶路撒冷，他就死在那裏。 Then Adoni-Bezek said, <<Seventy kings with their thumbs and big toes cut off have picked up scraps under my table. Now God has paid me back for what I did to them.>> They brought him to Jerusalem, and he died there.
^1:8 猶大人攻打耶路撒冷，將城攻取，用刀殺了城內的人，並且放火燒城。 The men of Judah attacked Jerusalem also and took it. They put the city to the sword and set it on fire.
^1:9 後來猶大人下去，與住山地、南地，和高原的迦南人爭戰。 After that, the men of Judah went down to fight against the Canaanites living in the hill country, the Negev and the western foothills.
^1:10 猶大人去攻擊住希伯崙的迦南人，殺了示篩、亞希幔、撻買。希伯崙從前名叫基列‧亞巴。 They advanced against the Canaanites living in Hebron (formerly called Kiriath Arba) and defeated Sheshai, Ahiman and Talmai.
^1:11 他們從那裏去攻擊底壁的居民；底壁從前名叫基列‧西弗。 From there they advanced against the people living in Debir (formerly called Kiriath Sepher).
^1:12 迦勒說：「誰能攻打基列‧西弗，將城奪取，我就把我女兒押撒給他為妻。」 And Caleb said, <<I will give my daughter Acsah in marriage to the man who attacks and captures Kiriath Sepher.>>
^1:13 迦勒兄弟基納斯的兒子俄陀聶奪取了那城，迦勒就把女兒押撒給他為妻。 Othniel son of Kenaz, Caleb's younger brother, took it; so Caleb gave his daughter Acsah to him in marriage.
^1:14 押撒過門的時候，勸丈夫向她父親求一塊田。押撒一下驢，迦勒問她說：「你要甚麼？」 One day when she came to Othniel, she urged him 1:14 Hebrew; Septuagint and Vulgate ((Othniel, he urged her)) to ask her father for a field. When she got off her donkey, Caleb asked her, <<What can I do for you?>>
^1:15 她說：「求你賜福給我，你既將我安置在南地，求你也給我水泉。」迦勒就把上泉下泉賜給她。 She replied, <<Do me a special favor. Since you have given me land in the Negev, give me also springs of water.>> Then Caleb gave her the upper and lower springs.
^1:16 摩西的內兄〔或譯：岳父〕是基尼人，他的子孫與猶大人一同離了棕樹城，往亞拉得以南的猶大曠野去，就住在民中。 The descendants of Moses' father-in-law, the Kenite, went up from the City of Palms 1:16 That is, Jericho with the men of Judah to live among the people of the Desert of Judah in the Negev near Arad.
^1:17 猶大和他哥哥西緬同去，擊殺了住洗法的迦南人，將城盡行毀滅，那城的名便叫何珥瑪。 Then the men of Judah went with the Simeonites their brothers and attacked the Canaanites living in Zephath, and they totally destroyed 1:17 The Hebrew term refers to the irrevocable giving over of things or persons to the LORD, often by totally destroying them. the city. Therefore it was called Hormah. 1:17 ((Hormah)) means ((destruction.))
^1:18 猶大又取了迦薩和迦薩的四境，亞實基倫和亞實基倫的四境，以革倫和以革倫的四境。 The men of Judah also took 1:18 Hebrew; Septuagint ((Judah did not take)) Gaza, Ashkelon and Ekron--each city with its territory.
^1:19 耶和華與猶大同在，猶大就趕出山地的居民，只是不能趕出平原的居民，因為他們有鐵車。 The LORD was with the men of Judah. They took possession of the hill country, but they were unable to drive the people from the plains, because they had iron chariots.
^1:20 以色列人照摩西所說的，將希伯崙給了迦勒；迦勒就從那裏趕出亞衲族的三個族長。 As Moses had promised, Hebron was given to Caleb, who drove from it the three sons of Anak.
^1:21 便雅憫人沒有趕出住耶路撒冷的耶布斯人。耶布斯人仍在耶路撒冷與便雅憫人同住，直到今日。 The Benjamites, however, failed to dislodge the Jebusites, who were living in Jerusalem; to this day the Jebusites live there with the Benjamites.
^1:22 約瑟家也上去攻打伯特利；耶和華與他們同在。 Now the house of Joseph attacked Bethel, and the LORD was with them.
^1:23 約瑟家打發人去窺探伯特利（那城起先名叫路斯）。 When they sent men to spy out Bethel (formerly called Luz),
^1:24 窺探的人看見一個人從城裏出來，就對他說：「求你將進城的路指示我們，我們必恩待你。」 the spies saw a man coming out of the city and they said to him, <<Show us how to get into the city and we will see that you are treated well.>>
^1:25 那人將進城的路指示他們，他們就用刀擊殺了城中的居民，但將那人和他全家放去。 So he showed them, and they put the city to the sword but spared the man and his whole family.
^1:26 那人往赫人之地去，築了一座城，起名叫路斯。那城到如今還叫這名。 He then went to the land of the Hittites, where he built a city and called it Luz, which is its name to this day.
^1:27 瑪拿西沒有趕出伯善和屬伯善鄉村的居民，他納和屬他納鄉村的居民，多珥和屬多珥鄉村的居民，以伯蓮和屬以伯蓮鄉村的居民，米吉多和屬米吉多鄉村的居民；迦南人卻執意住在那些地方。 But Manasseh did not drive out the people of Beth Shan or Taanach or Dor or Ibleam or Megiddo and their surrounding settlements, for the Canaanites were determined to live in that land.
^1:28 及至以色列強盛了，就使迦南人做苦工，沒有把他們全然趕出。 When Israel became strong, they pressed the Canaanites into forced labor but never drove them out completely.
^1:29 以法蓮沒有趕出住基色的迦南人。於是迦南人仍住在基色，在以法蓮中間。 Nor did Ephraim drive out the Canaanites living in Gezer, but the Canaanites continued to live there among them.
^1:30 西布倫沒有趕出基倫的居民和拿哈拉的居民。於是迦南人仍住在西布倫中間，成了服苦的人。 Neither did Zebulun drive out the Canaanites living in Kitron or Nahalol, who remained among them; but they did subject them to forced labor.
^1:31 亞設沒有趕出亞柯和西頓的居民，亞黑拉和亞革悉的居民，黑巴、亞弗革與利合的居民。 Nor did Asher drive out those living in Acco or Sidon or Ahlab or Aczib or Helbah or Aphek or Rehob,
^1:32 於是，亞設因為沒有趕出那地的迦南人，就住在他們中間。 and because of this the people of Asher lived among the Canaanite inhabitants of the land.
^1:33 拿弗他利沒有趕出伯‧示麥和伯亞納的居民，於是拿弗他利就住在那地的迦南人中間；然而伯‧示麥和伯亞納的居民成了服苦的人。 Neither did Naphtali drive out those living in Beth Shemesh or Beth Anath; but the Naphtalites too lived among the Canaanite inhabitants of the land, and those living in Beth Shemesh and Beth Anath became forced laborers for them.
^1:34 亞摩利人強逼但人住在山地，不容他們下到平原； The Amorites confined the Danites to the hill country, not allowing them to come down into the plain.
^1:35 亞摩利人卻執意住在希烈山和亞雅倫並沙賓。然而約瑟家勝了他們，使他們成了服苦的人。 And the Amorites were determined also to hold out in Mount Heres, Aijalon and Shaalbim, but when the power of the house of Joseph increased, they too were pressed into forced labor.
^1:36 亞摩利人的境界，是從亞克拉濱坡，從西拉而上。 The boundary of the Amorites was from Scorpion 1:36 Hebrew ((Akrabbim)) Pass to Sela and beyond.

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荒漠甘泉五合一

你進站：2026年08月19日

時間是：20時42分00秒

■ 中文荒漠甘泉（08月19日）

八月十九日「似乎憂愁，卻是常常快樂的。」哥林多後書六章10節憂愁是很美麗的，她的美麗是月光的美麗，她的歌聲好像夜鶯的鳴聲，她的目光帶著並不期望快樂的神情。她能彀與哀哭的人同哭，卻不能與快樂的人同樂。快樂也是很美麗的，他的美麗是夏晨的美麗。他的目光含蓄兒童時代的歡笑，他的頭髮受著日光的閃射。他的歌聲像百靈鳥的歌聲一般翱翔雲上，他的腳步是一個從來不知道失敗的得勝者的腳步。他能彀與一切快樂的人同樂，卻不能與哀哭的人同哭。憂愁沉思著道：「我倆是決不能合作的了。」快樂說：「是啊，決不能了。我的道路是在充滿陽光的草場上的，玫瑰為我開著芳香的花朵，山鳥和畫眉為我唱著歡樂的情歌。」憂愁徐徐轉過身去說道：「我的道路是在黑暗的森林中的，但是世上最甜蜜的詩歌─深夜的情歌─卻是屬於我的；再會，快樂，再會罷。」在她說話的時候，他們覺得有一個人體立在他們旁邊；雖然看不清楚是誰，卻知道是一位君王，他們跪倒在祂面前，感覺非常懼怕。憂愁輕聲說道：「我看祂一定是快樂的王，因為祂頭上戴著許多冠冕，手上和腳上帶著勝利的釘痕。我在祂面前，一切的憂愁都化為不熄的愛和歡樂了，我願意把我自己奉獻給祂。」快樂低聲說道：「你錯了，憂愁，我看祂是憂愁的王，祂頭上戴著的冠冕是荊棘的冠冕，祂手上和腳上帶著的釘痕是痛苦的傷痕。我也願意把我自己永遠奉獻給祂，因為有祂同在的憂愁一定比我所知道的快樂更加甘甜。」他倆同聲歡呼說道：「這樣，我們在祂裏面乃是一體，只有祂能將快樂和憂愁合成一體。」他倆手牽著同在世上跟隨祂走—─有時在風雨中，有時陽光中，有時在冬日的凜冽中，有時在夏日的溫暖中—─「似乎憂愁，卻是常常快樂的。」假若憂愁把手按著你的肩頭，　默默地陪你在人生道上行走，歡樂原是你愉快的同伴，　卻逐漸冷淡，和你更不相投，你怎樣呢？可是不應畏懼憂愁，　祂是一個使者，來自上頭，到明天，你會對祂感謝敬拜，　你如今不知道，將在那時看見；祂是天使，雖然服色黯淡悽愴，　和祂同行，要憑信心，不憑印象。

■ 英文荒漠甘泉（08月19日）

August 19 "As sorrowful, yet always rejoicing." (2 Cor. 6:10.) 　ＳORROW was beautiful, but her beauty was the beauty of the moonlight shining through the leafy branches of the trees in the wood, and making little pools of silver here and there on the soft green moss below. 　When Sorrow sang, her notes were like the low sweet call of the nightingale, and in her eyes was the unexpectant gaze of one who has ceased to look for coming gladness. She could weep in tender sympathy with those who weep, but to rejoice with those who rejoice was unknown to her. 　Joy was beautiful, too, but his was the radiant beauty of the summer morning. His eyes still held the glad laughter of childhood, and his hair had the glint of the sunshine's kiss. When Joy sang his voice soared upward as the lark's, and his step was the step of a conqueror who has never known defeat. He could rejoice with all who rejoice, but to weep with those who weep was unknown to him. 　"But we can never be united," said Sorrow, wistfully. 　"No, never." And Joy's eyes shadowed as he spoke. "My path lies through the sunlit meadows, the sweetest roses bloom for my gathering, and the blackbirds and thrushes await my coming to pour forth their most joyous lays." 　"My path," said Sorrow, turning slowly away, "leads through the darkening woods, with moon-flowers only shall my hands be filled. Yet the sweeted of all earth-songs─the love song of the night─shall be mine; farewell, Joy, farewell." 　Even as she spoke they became conscious of a form standing beside them; dimly seen, but of a Kingly Presence, and a great and holy awe stole over them as they sank on their knees before Him. 　"I see Him as the King of Joy," whispered Sorrow, "for on His Head are many crown, and the nailprints in His hands and feet are the scars of a great victory. Before Him all my sorrow is melting away into deathless love and gladness, and I give myself to Him forever." 　"Nay, Sorrow," said Joy softly, "but I see Him as the King of Sorrow, and the crown on His head is a crown of thorns, and the nailprints in His hands and feet are the scars of a great agony. I, too, give myself to Him forever, for sorrow with Him must be sweeter than any joy that I have known." 　"Then we are one in Him," they cried in gladness, "for none but He could unite Joy and Sorrow." 　Hand in hand they passed out into the world to follow Him through storm and sunshine, in the bleakness of winter cold and the warmth of summer gladness, "as sorrowful yet always rejoicing." "Should Sorrow lay her hand upon thy shoulder, And walk with thee in silence on life's way, While Joy, thy bright companion once, grown colder, Becomes to thee more distant day by day? Shrink not from the companionship of Sorrow, She is the messenger of God to thee; And thou wilt thank Him in His great tomorrow─ For what thou knowest not now, thou then shalt see; She is God's angel, clad in weeds of night, With `whom we walk by faith and not by sight.'"

■ 永活之泉（08月19日）

八月十九日　向律法死「你們藉著基督的身體，在律法上也是死了……。現今就脫離了律法，叫我們服事主，是按著心靈的新樣。」羅馬書七章4、6節信徒不僅向罪死也向律法死，這個較深的真理給我們雖然努力仍失敗的生命，開了一條領受聖靈能力的道路。「你將為此留地位給聖靈」，在這章的第24節，提到基督徒若仍靠律法則必有全然失敗的經驗，「在我裏頭就是我肉身之中沒有良善。」一旦發現罪的律完全戰勝自己的努力，將他擄去，被迫說：「我真是苦啊！誰能救我脫離這取死的身體。」在整個過程中充滿了「我」，而沒有聖靈的相助，而唯有當他徹底絕望呼叫後，認清絕不可再住在律法下，而受聖靈的管制，就能說出八章1、2節的話：「如今那些在基督耶穌裏的，就不定罪了。」這罪是由於試著行律法而來，「因為賜生命聖靈的律在基督耶穌裏釋放了我，使我脫離罪和死的律。」第七章告訴我們為罪的律所擄，第八章卻在基督耶穌裏，使生命從罪和死的律法得以釋放。以前我們也是以謹守律法，靠自己傚法主的樣式，但卻告失敗，然後當我們得知在基督耶穌裏就可向罪死，向神活，而脫離罪和死的律。此人在羅馬書七章瞭解此一深奧的道理，使他明白其肉體乏善可陳；只有降服在聖靈大能之下，才可從肉體的權勢及綑綁得到釋放，從基督的生命支取能力，結出仁義的果子。

■ 中文屬天日子（08月19日）

八月十九日　過分的想到自己「可以到我這裡來。」馬太福音十一章28節神希望我們在基督耶穌裡過一種美滿的生活，但是生活有時遭遇外來的襲擊，使我們過分的想到自己。過分的想到自己是傾覆生活在神裡面的第一件事，也是內在矛盾之所由來。過分想到自己不是罪；乃是因神經過敏，或因忽然墜入新環境而來的。我們絕對在祂裡面得到完全，才是神的意思。凡驚擾我們不能在祂裡面安全的事，是要立刻糾正的，這只有來到耶穌基督面前，不是裝做不知可以了事的。如果我們到祂那裡去，求祂使我們產生基督的知覺，祂必惠然允諾，直到我們習於住在祂的裡面。叫你在耶穌裡的生活分心的事，萬不可忽視，切勿置之不問不聞。你不要因為朋友的環境使你的生活漏洩不專；也不要讓甚麼事分開你與祂合而為一的心，而自覺處於孤獨的地位。保持靈性正當的關係，沒有事比這要緊。唯一解決的辦法，是──「可以到我這裡來。」我們真實的深度，無論是智力的，道德的，靈性的，可用這句話來測驗。若是我們有點不真實，我們就要辯論而不肯來的。

■ 中文上海嗎哪（08月19日）

八月十九日「……你們當信服神。」馬可福音十一章22節神要我們求完全的信心，並且告訴我們如果我們毫不懷疑地相信，就會得著所求的一切。記住，一絲的不信都能立刻瓦解我們的信心。但是我們怎麼樣才能有如此完美的信心呢？就人的天性而言，有可能嗎？如果依我們的天性來說是不可能的，但是若有基督在我們裡面，就沒有問題。神能，也願意給我們信心，基督則是使我們信心創始成終的幫助者，祂囑咐我們要有屬神的信心。當我們有從基督的靈而來的信心，我們就能像基督一樣的相信神。我們奉基督的名禱告，也因基督在我們裡面活著，我們也能像基督那樣禱告。加拉太書二章20節說：「……我如今在肉身活著，是因信神的兒子而活，他是愛我，為我捨己。」同樣道理，祂要求我們的愛也不僅僅是人性軟弱的愛，或是舊約中有條件的愛，祂要我們能愛得更深，祂說：「我賜給你們一條新命令，乃是要你們彼此相愛。我怎樣愛你們，你們也要怎樣相愛。」（約十四34）因此祂要我們有祂的大愛。擁有如此的愛可能嗎？如果祂的愛在我們裡面運行，祂的靈把愛賜給我們，那麼我們就能像祂愛我們一樣地彼此相愛。