急！请求英语高手帮忙翻译，非常感谢……

惩治，正义和社区

仔细看以色列旧约全书中的惩罚条款，你会发现：在圣经中与简单的报复主义明显不同的正义价值观在人类社会到得到了体现。事实上，作为圣经的范例或模式，以色列旧约全书对道德和现实都有细致的研究，对其他社会阶层给予了体贴和照顾。以色列旧约全书中惩罚规定的初衷，是对社会生活的一种设想。尽管在实践中鲜有成绩，但它旨在促进实在的经济平等，家庭团结和道德提升。

The administration of justice emphasised community participation: alleged offenders were brought to trial by the victim, a relative or an eye-witness, rather than public prosecutors; matters were often settled at the town gate by community elders. 司法行政的强调社区参与：涉案者被带到社区长者城门由审判的受害者，相对或目击者，而不是公众的检察官;结算事项频繁。 In terms of punishment, three prominent themes which emerge are now considered. 在处罚条款，三是目前被认为出现的突出主题。

Reparation 赔偿

For many offences, particularly theft and personal injury. 对于许多罪行，特别是盗窃和人身伤害。 Old Testament law required the offender to make restitution (eg Exodus 22:1, 4). 旧约法律要求罪犯恢复原状（如出埃及记22:1，4）。 As between offender and victim, justice had to be restored. 由于罪犯和受害者之间，正义必须得到恢复。 Atonement for a wrong done to another person involves, so Richard Swinburne argues in Responsibility and Atonement (Clarendon Press, 1989), repentance, apology, reparation and penance, which together aim to remove, so far as possible, an action's malevolence and harmful results. 人赎罪的错误进行到另一个涉及，因此理查德斯温伯恩认为在责任和赎罪 （Clarendon出版社，1989），忏悔，道歉，赔偿和忏悔，它们***同的目标是消除，只要可能，操作的恶意和有害的结果。 In a penal context, reparation might typically be exacted by compulsion and should include compensation for the wrongdoer's malevolence which has not been addressed by apology or penance: hence the Old Testament's requirement that reparation after theft should involve paying back more than the amount stolen. 在刑事方面，赔偿可能通常是付出了强制，并应包括要求赔偿，违法者的恶毒而没有或得到解决的道歉忏悔：因此旧约的，赔偿后盗窃应包括偿还超过金额被盗。 To make the victim 'whole', to restore relations in formal terms, helps to build a just community. 为了使受害人的整个'，为恢复正式关系的条件，有助于建立一个公正的社会。 Notably the Hebrew for restitution ( shillum ) is derived from the same root as shalom. Restitution was so important that a thief who had nothing was to be sold to pay for his theft: he became the tied servant of the injured party for up to seven years or was, possibly, sold to a third party who would give a sum of money to the victim (Exodus 22:3; Deuteronomy 15:12-15). 值得注意的是归还希伯来文（shillum）是归还来自根相同的沙洛姆。如此重要，一个小偷是谁无关出售来支付他的盗窃：他成为七受害方最多的并列仆人多年来是，可能的话，出售给第三方谁给一个钱向受害人（出埃及记22时03分;申命记15:12-15）。

Reintegration 重返社会

The extent of capital punishment in OT Israel is sometimes regarded as problematic. 以色列程度加时赛死刑有时被认为是个问题。 However, OT Israel resorted to capital punishment only after the stringent evidential requirements had been satisfied: two eye-witnesses were needed (Deuteronomy 19:15). 然而，催产素以色列采取严格的证据要求死刑后，才满足了：两名目击者都需要（申命记19:15）。 In OT Israel, unlike Mesopotamia, no property crime ever warranted this ultimate sanction. 在加时赛以色列，不像美索不达米亚，没有财产犯罪日益需要这种最终的制裁。 Human life was always more precious than mere property. 人的生命是宝贵的财产总是比单纯的多。 Even so, OT Israel was prepared through capital punishment to carry out the permanent removal of an offender from the community. 即便如此，加班，以色列正在准备通过执行死刑的社会永久除名罪犯。 Nonetheless, a key feature of OT Israel's penal code is that normally punishment, whether by restitution or corporal punishment, involved no severing of family or community links. 然而，刑法的主要特点加时赛以色列的是，通常的惩罚，无论以恢复原状或体罚，并不涉及切断家庭或社区的联系。 The principles governing corporal punishment involved respect for the offender: he was a 'brother' whose punishment must be limited to ensure he did not become 'degraded in your eyes' (Deuteronomy 25:1-3). 该原则涉及体罚罪犯尊重：他是一个'哥哥'的惩罚必须加以限制，以确保他没有成为'你的眼睛退化'（申命记25:1-3）。 There are hints here of 'reintegrative shaming', a process which John Braithwaite claims is the hallmark of successful crime reduction strategies, and requires expressions of community disapproval to be followed by gestures of reacceptance into the community of law-abiding citizens. 这里有提示'重新融合羞辱'，这个过程是约翰布雷斯韦特索赔成功的战略标志减少犯罪，并要求表达不满的社会能够reacceptance遵循的姿态进入公民社会的守法。 This contrasts with disintegrative shaming, or stigmatisation. 这与崩解羞辱，或污辱。 Which divides a community by creating a class of outcasts. 哪一个社区划分的弃儿由类创建一个。

The form of punishment conspicuous by its almost complete absence from OT Israel is imprisonment. 以色列形式的惩罚显眼地几乎完全没有从旧约是监禁。 Manslaughter led to temporary exile in a city of refuge until the high priest's death. 误杀主导型城市的一个临时避难流亡，直到大祭司的死亡。 Apart from this, compulsory exclusion from community life for a period was not practised, an omission which invites a critical re-examination of the role prison plays today. 此外，从社区生活中强制排除在一段时间内不实行，一个关键的遗漏，请重新检查监狱今天的角色扮演。

The New Testament practice of excommunication sheds interesting light on these themes of removal and reintegration. 在新约中的禁教大棚实践有趣光对这些主题和重返社会的搬迁。 CK Barrett, commenting on 1 Corinthians 5, notes: 'Any community inculcating moral standards ... 对照巴雷特，5评论哥林多前书，笔记：'任何社会灌输的道德标准... is bound to recognise a degree beyond which transgression of its code becomes intolerable because destructive of the foundations on which the community itself rests, so that exclusion becomes necessary.' 一定程度上承认一超过这个代码侵变得不能容忍的，因为其破坏性的基础在于对社会的本身，使排斥成为必要。 However, in 2 Corinthians 2, possibly a sequel, Paul urges the Corinthians in relation to someone who has been disciplined: 'reaffirm your love for him' (v. 8). 然而，在哥林多后书2，可能是续集，保罗敦促被处分的科林蒂安就有人谁拥有：'你爱他重申了'（五8）。 If punishment is to be part of a process whereby a person is restored fully to the life of the community, the community will need to demonstrate its reacceptance of the erstwhile offender. 如果要惩罚一个过程的一部分，即一个人是完全恢复对社会生活的，社会将需要证明其对昔日罪犯reacceptance。

Reformation 改革

OT Israel's penal code contains no express references to seeking to reform an offender. 加时赛以色列的刑法中没有明确提到的罪犯，以寻求改革1。 However, in some cases, penalties appear to 'fit' the crime and so serve to communicate something about the nature of the offence. 但是，在某些情况下，处罚似乎'适合'的犯罪和违法行为，以便为沟通东西的性质有关。 Studies suggest that a factor behind offending behaviour is an inability to grasp the impact of such behaviour on others, a lack of empathy for victims. 研究表明，一个犯罪行为背后的因素是无法掌握的受害者对这种行为影响他人，一个缺乏同情心。 Double repayment for theft, for example, forces the offender to stand in the victim's shoes, suffering a loss equal to the victim's loss at their hands (Exodus 22:8-9). 双盗窃还款的，例如，强制罪犯站在受害者的鞋，蒙受损失等于受害者的）损失在他们的手（出埃及记22:8-9。 In God's dealings with Israel, when he punishes his people, his long-term goal is to foster a renewed commitment to himself (eg Hosea 5). 在长期目标上帝与以色列打交道时，他惩罚他的人，他长期是促进一个新的承诺，以自己（如何西阿5）。 Similarly, where God intervenes to judge individuals, an accompanying dialogue may seek to sensitise the culprit to the true character of his deed (eg God's interaction with Cain in Genesis 4:9-12) and so prompt repentance (eg Nathan's visit to David in 2 Samuel 12:1-12). 同样，如果上帝干预个人判断，伴随而来的对话，以寻求可能的罪魁祸首认识到创世纪4章9-12节真正的契约性质（如神该隐的互动）等迅速忏悔（如纳丹访问大卫撒母耳记下12:1-12）。 In short, there is wide-ranging, if indirect, support for the principle that punishment, particularly if tailored to the offence, can serve as an element in an offender's moral illumination and, thus, reformed behaviour. 总之，有十分广泛，如果间接的，进攻支持的原则，处罚，特别是如果适合的，可作为照明元素罪犯的道德，因此，改革的行为。

今天修改了前面部分 其他的下次修改。