Exodus, the second book of the Bible, derives its name from the narrative's main theme, Israel's exodus from Egypt.出埃及记，第二本书的圣经，源于它的名字从叙事的主旋律，以色列的出埃及记从埃及。 Picking up where Genesis left off, the first 15 chapters of Exodus describe Egypt's harsh policy toward Israel and the escape of the Israelites from their bondage.落何处成因的不放过，第一15章出埃及记描述埃及的苛刻政策，对以色列和逃跑的以色列人从他们的枷锁。 The narrative follows the career of Moses from his marvelous birth through his exile in Midian.叙述如下的职业生涯，郑慕智，从他出生的精彩通过他的流亡在中位。 It continues with his final victorious contest with Pharaoh, in which Moses is God's spokesman, and ends with the Egyptian debacle at the Reed (traditionally Red) Sea.它继续与他的最后胜利，与法老王，在这种摩西是上帝的发言人，并结束与埃及的崩溃在芦苇（传统红色）大海。 Chapters 16 - 40 describe the march of the Israelites through the wilderness to Mount Sinai, where God descends on the mountain, gives the law to Moses, and establishes a quickly broken Covenant with Israel that must be reestablished after Aaron makes the Golden Calf.章16 -4 0形容三月的以色列人通过旷野，以西乃山，上帝降于山上，让法律的摩西，并建立了一个迅速打破了同以色列的盟约，必须重新确立后，阿伦，使黄金犊牛。
Many important events are recorded in Exodus: the revelation of God's name as Yahweh in 3:11 - 15; the institution of the Passover in 5:1 - 12:36; and the giving of the Ten Commandments, directives for the construction of the Tabernacle, and other religious and ceremonial legislation in 19 - 40.许多重要的事件，都记录在出埃及记： 启示上帝的名义雅巍在3时11 -1 5;该机构的逾越节在5点0 1分- 12时3 6分;和给予的1 0诫命，指示 ，为建造该幕，和其他宗教和仪式的法例在19 -4 0。 The authorship of the book has been ascribed traditionally to Moses, but it is actually a composite work of much later date, containing the same literary strands found in Genesis.作者这本书已被归因于传统的摩西，但它其实是一个综合的工作更晚的日期，载有相同的文学strands发现的成因。
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Bibliography
参考书目
BS Childs, The
Book of Exodus (1974).第BS childs ，这本书出埃及记（ 1974 ） 。 CA Cole, Studies in Exodus
(1986). CA台湾科尔，研究在出埃及记（ 1986年） 。
The Exodus was the great deliverance wrought for the children of Isreal when they were brought out of the land of Egypt with "a mighty hand and with an outstretched 136), about BC 1490, and four hundred and eighty years (1 Kings 6:1) before the building of Solomon's temple. The time of their sojourning in Egypt was, according to Ex. 12:40, the space of four hundred and thirty years. In the LXX., the words are, "The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan was four hundred and thirty years;" and the Samaritan version reads, "The sojourning of the children of Israel and of their fathers which they sojourned in the land of Canaan and in the land of Egypt was four hundred and thirty years." In Gen. 15:13-16, the period is prophetically given (in round numbers) as four hundred years.逃亡是很大的解脱变形为儿童isreal当他们被带出的土地，埃及与“威武之手，并与一outstretched 136 ） ，约公元前1490年，四百八十年（ 1国王6:1 ）前，建设所罗门圣殿的。的时候，他们的sojourning在埃及是，根据前。 12:40 ，空间四百三十年。在lxx 。 ，换言之， “ sojourning的儿童以色列他们sojourned在埃及和在土地的迦南是四百三十年; “和撒玛利亚版本内容， ” sojourning的儿童，以色列和他们父辈他们sojourned在土地的迦南，并在土地埃及的是四百三十年。 “在将军15:13-16 ，期间是prophetically给予（在一轮号码）作为四百年。
This passage is quoted by Stephen in his defence before the council (Acts 7:6).这段话是引述由Stephen在他的辩护摆在安理会面前的（行为7时06分） 。 The chronology of the "sojourning" is variously estimated.时序“ sojourning ”是不同的估计。 Those who adopt the longer term reckon thus:- Years From the descent of Jacob into Egypt to the death of Joseph 71 From the death of Joseph to the birth of Moses 278 From the birth of Moses to his flight into Midian 40 From the flight of Moses to his return into Egypt 40 From the return of Moses to the Exodus 1 430 Others contend for the shorter period of two hundred and fifteen years, holding that the period of four hundred and thirty years comprehends the years from the entrance of Abraham into Canaan (see LXX. and Samaritan) to the descent of Jacob into Egypt.这些谁采取较长远的估计，从而： -年从后裔的雅各到埃及，死亡7 1约瑟夫从死亡的约瑟夫到的诞生，郑慕智2 78从出生到摩西，他飞行到4 0位，从飞行郑慕智，他返回到埃及从40返回到摩西出埃及记1 430其他人，为期较短的二一五年，认为时期四百三十年comprehends多年来，从入口处亚伯拉罕到迦南（见lxx 。和撒玛利亚）向后裔的雅各进入埃及。
They reckon thus:- Years.他们估计，因此： -年。 From Abraham's arrival in Canaan to Isaac's birth 25 From Isaac's birth to that of his twin sons Esau and Jacob 60 From Jacob's birth to the going down into Egypt 130 215 From Jacob's going down into Egypt to the death of Joseph 71 From death of Joseph to the birth of Moses 64 From birth of Moses to the Exodus 80 In all 430 During the forty years of Moses' sojourn in the land of Midian, the Hebrews in Egypt were being gradually prepared for the great national crisis which was approaching.从亚伯拉罕的到来在迦南，以艾萨克的出生25艾萨克的诞生表示，他的双胞胎儿子，以扫及雅各， 60次从雅各的出生到去到埃及一三〇二一五从雅各布的下降，到埃及来的死亡约瑟夫71从死亡的约瑟夫，以诞生64摩西从诞生到摩西出埃及记80在所有430在四十年的摩西滞留在土地位，希伯来人在埃及正在逐步准备为伟大的民族危机，这是接近。
The plagues that successively fell upon the land loosened the bonds by which Pharaoh held them in slavery, and at length he was eager that they should depart.该瘟疫认为，先后下跌后，土地放宽债券所举行的法老王他们在奴役，并在长度，他热切希望，他们应该离开。 But the Hebrews must now also be ready to go.但希伯来人现在还必须准备好去。 They were poor; for generations they had laboured for the Egyptians without wages.他们是穷人;几代人，他们辛劳为埃及人，没有工资。 They asked gifts from their neighbours around them (Ex. 12:35), and these were readily bestowed.他们问的礼物从他们的邻居他们周围的（例如， 12时35分） ，这些都是随时赐予的。 And then, as the first step towards their independent national organization, they observed the feast of the Passover, which was now instituted as a perpetual memorial.然后，作为第一步，他们的独立的国家组织，他们观察到的节日逾越节，这是现在提起，作为永久的纪念。 The blood of the paschal lamb was duly sprinkled on the poor-posts and lintels of all their houses, and they were all within, waiting the next movement in the working out of God's plan.血液中的逾越节的羔羊正式洒对穷人的员额和门楣，其所有的房屋，他们均在，等待下次运动中的工作出上帝的计划。
At length the last stroke fell on the land of Egypt.在长度最后中风倒在埃及的土地上。 "It came to pass, that at midnight Jehovah smote all the firstborn in the land of Egypt." “它来通过，即在午夜耶和华smote所有firstborn ，在埃及的土地上” 。 Pharaoh rose up in the night, and called for Moses and Aaron by night, and said, "Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also."老王奋起，在夜间，并呼吁为摩西和亚伦夜，并表示， “站起来，并让您提出的从我的人民，无论是叶和儿童的以色列;走，服务耶和华，正如你们说。您也采取群和您的畜群，叶曾经说过，和消失;保佑我也“ 。 Thus was Pharaoh (qv) completely humbled and broken down.因此，被法老王（请参阅）完全谦卑和细分。 These words he spoke to Moses and Aaron "seem to gleam through the tears of the humbled king, as he lamented his son snatched from him by so sudden a death, and tremble with a sense of the helplessness which his proud soul at last felt when the avenging hand of God had visited even his palace."这些话他以摩西与亚伦“似乎闪耀通过眼泪的谦卑，国王，因为他感到遗憾，他的儿子抢去他这样突然死亡，和颤抖，以一种无奈，他引以自豪的灵魂，最后认为，当该报复上帝之手访问过，连他的宫殿“ 。 The terror-stricken Egyptians now urged the instant departure of the Hebrews.恐怖受灾埃及人，现在促请即时离境的希伯来人。
In the midst of the Passover feast, before the dawn of the 15th day of the month Abib (our April nearly), which was to be to them henceforth the beginning of the year, as it was the commencement of a new epoch in their history, every family, with all that appertained to it, was ready for the march, which instantly began under the leadership of the heads of tribes with their various sub-divisions.在中逾越节的盛宴，之前的曙光15日一个月的abib （我们的四月近） ，这是要他们今后在今年年初，因为它是展开一个新时代在其历史，每一个家庭，与所有appertained给它，已经做好准备， 3月，即刻开始的领导下，元首的部落与他们不同的小组进行记名表决。 They moved onward, increasing as they went forward from all the districts of Goshen, over the whole of which they were scattered, to the common centre.他们提出以后，越来越多，因为他们到了来自所有地区的歌珊，超过整个他们被分散，以共同的中心。 Three or four days perhaps elapsed before the whole body of the people were assembled at Rameses, and ready to set out under their leader Moses (Ex. 12:37; Num. 33:3).三或四天，或许已过了前全体人民的人聚集在拉美西斯，并准备内容已载列于下，他们的领导人，郑慕智（例如： 12时37分; NUM个。 33:3 ） 。 This city was at that time the residence of the Egyptian court, and here the interviews between Moses and Pharaoh had taken place.这个城市是在那个时候，居住的埃及法院，并在这里采访之间的摩西和法老发生过。 From Rameses they journeyed to Succoth (Ex. 12:37), identified with Tel-el-Maskhuta, about 12 miles west of Ismailia.从拉美西斯他们journeyed ，以succoth （例如： 12时37分） ，确定与电话-埃及maskhuta ，大约12英里以西的伊斯梅利亚。
Their third station was Etham (qv), 13:20, "in the edge of the wilderness," and was probably a little to the west of the modern town of Ismailia, on the Suez Canal.他们的第三站是etham （请参阅） ， 13时20分， “在边缘的旷野， ”可能是一个很少向西方的现代城市伊斯梅利亚，就苏伊士运河。 Here they were commanded "to turn and encamp before Pi-hahiroth, between Migdol and the sea", ie, to change their route from east to due south.在这里他们指挥“ ，把和恩坎普之前丕hahiroth之间，密夺和海” ，即改变他们的路线从东到南方。 The Lord now assumed the direction of their march in the pillar of cloud by day and of fire by night.主现在假定的方向，他们在三月的支柱，云，白天和夜间火灾。 They were then led along the west shore of the Red Sea till they came to an extensive camping-ground "before Pi-hahiroth," about 40 miles from Etham.他们然后率领沿西岸边红海，直至他们来到了广泛的露营-地面“之前丕hahiroth ， ”约40英里的从etham 。 This distance from Etham may have taken three days to traverse, for the number of camping-places by no means indicates the number of days spent on the journey: eg, it took fully a month to travel from Rameses to the wilderness of Sin (Ex. 16:1), yet reference is made to only six camping-places during all that time.这距离etham可能采取的三天遍历，人数露营地点并不表示的天数用在征途上：例如，它采取了充分一个月的旅行，从拉美西斯，以旷野单仲偕（当然。 16时01分） ，但提到了，只有6个露营地点，在所有的时间。
The exact spot of their encampment before they crossed the Red Sea cannot be determined.确切的地点，他们的集结之前，他们越过红海不能确定。 It was probably somewhere near the present site of Suez.它可能是附近的现址苏伊士。 Under the direction of God the children of Israel went "forward" from the camp "before Pi-hahiroth," and the sea opened a pathway for them, so that they crossed to the farther shore in safety.的指导下，上帝的子女前往以色列“前沿” ，从营“之前，丕hahiroth ， ”与大海开辟了途径为他们，让他们越过向远在岸上的安全。 The Egyptian host pursued after them, and, attempting to follow through the sea, were overwhelmed in its returning waters, and thus the whole military force of the Egyptians perished.埃及主机后，他们追求的，并试图跟进，通过海，被压倒在其返回的水域，从而在全军部队的埃及人丧生。 They "sank as lead in the mighty waters" (Ex. 15:1-9; comp. Ps. 77:16-19).他们“沉没，作为牵头在强大的水域” （出埃及记15:1-9 ;可比。常任秘书长。 77:16-19 ） 。 Having reached the eastern shore of the sea, perhaps a little way to the north of 'Ayun Musa ("the springs of Moses"), there they encamped and rested probably for a day.到达东海岸的海，或许还有一点的方式到北' ayun穆萨（ “泉水的摩西” ） ，在那里他们扎营休息，大概一，两天。 Here Miriam and the other women sang the triumphal song recorded in Ex.在这里，刘健仪和其他妇女唱凯旋歌录得的特惠。 15:1-21. 15:1-21 。 From 'Ayun Musa they went on for three days through a part of the barren "wilderness of Shur" (22), called also the "wilderness of Etham" (Num. 33:8; comp. Ex. 13:20), without finding water.由『 ayun穆萨，他们就到了3天通过的一部分，贫瘠“荒野的书珥” （ 22岁） ，也称为“荒野的etham ” （ num. 33:8 ;可比。特惠。 13时20分） ，无找水。
On the last of these days they came to Marah (qv), where the "bitter" water was by a miracle made drinkable.在最后的这些天他们来到marah （请参阅） ，而“苦”水是由一个奇迹，取得了可以饮用。 Their next camping-place was Elim (qv), where were twelve springs of water and a grove of "threescore and ten" palm trees (Ex. 15:27).他们的未来露营地点是琳（请参阅） ，其中有12温泉水和格罗夫的“ threescore和10 ”的棕榈树（例如， 15时27分） 。 After a time the children of Israel "took their journey from Elim," and encamped by the Red Sea (Num. 33:10), and thence removed to the "wilderness of Sin" (to be distinguished from the wilderness of Zin, 20:1), where they again encamped.经过一段时间的儿童以色列“了他们的旅程从以琳， ”扎营由红海（ num. 33:10 ） ，再取消“旷野单” （以区别于旷野zin ， 20 ： 1 ） ，他们在那里再次扎营。 Here, probably the modern el-Markha, the supply of bread they had brought with them out of Egypt failed.在这里，大概是现代埃及马尔哈，供应面包，他们带来了他们出埃及失败。 They began to "murmur" for want of bread.他们开始“杂音”要面包。 God "heard their murmurings" and gave them quails and manna, "bread from heaven" (Ex. 16:4-36).以神之名“听到了他们的murmurings ” ，并给他们鹌鹑和甘露醇， “面包从天堂” （出埃及记16:4-36 ） 。 Moses directed that an omer of manna should be put aside and preserved as a perpetual memorial of God's goodness.郑慕智指示，一奥马尔的哪应该放下和保存，作为永久的纪念上帝的善。 They now turned inland, and after three encampments came to the rich and fertile valley of Rephidim, in the Wady Feiran.他们现在把内陆，经过三营地来的丰富和肥沃的山谷二，利非订，在wady飞兰。 Here they found no water, and again murmured against Moses.在这里他们发现，没有水，并再次murmured对摩西。
Directed by God, Moses procured a miraculous supply of water from the "rock in Horeb," one of the hills of the Sinai group (17:1-7); and shortly afterwards the children of Israel here fought their first battle with the Amalekites, whom they smote with the edge of the sword.导演的上帝，摩西采购了奇迹般的食水供应，由“岩在horeb ”之一，山西奈组（ 17:1-7 ） ;和不久之后，孩子们在这里对以色列的战斗的第一战与amalekites ，他们smote与边缘的剑。 From the eastern extremity of the Wady Feiran the line of march now probably led through the Wady esh-Sheikh and the Wady Solaf, meeting in the Wady er-Rahah, "the enclosed plain in front of the magnificient cliffs of Ras Sufsafeh."从东部肢体的wady飞兰线的3月，现在可能使通过wady esh -谢赫和wady solaf ，会议，在wady尔rahah ， “封闭的平原，在前线的magnificient悬崖的Ras sufsafeh ” 。 Here they encamped for more than a year (Num. 1:1; 10:11) before Sinai (qv).他们在这里扎营了一年多（ num. 1时01分; 10时11分）之前，西奈半岛（请参阅） 。 The different encampments of the children of Israel, from the time of their leaving Egypt till they reached the Promised Land, are mentioned in Ex.不同营地的儿童，以色列，从时间，他们离开埃及，直至他们达到其承诺的土地，所提到的特惠。 12:37-19; Num. 12:37-19 ; NUM个。 10-21; 33; Deut. 10月21日; 33 ; deut 。 1, 2, 10. 1 ， 2 ， 10 。 It is worthy of notice that there are unmistakable evidences that the Egyptians had a tradition of a great exodus from their country, which could be none other than the exodus of the Hebrews.它是值得的通知有明确无误的证据认为，埃及人的传统，一个伟大的外流，从他们的国家，这可能是无以外的其他逃亡的犹太人。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Exodus is the name given in the LXX.出埃及记的名称是由于在该lxx 。 to the second book of the Pentateuch (qv).到第二本书的pentateuch （请参阅） 。 It means "departure" or "outgoing."这意味着“离境”或“离任” 。 This name was adopted in the Latin translation, and thence passed into other languages.此名称获得通过，在拉丁美洲的翻译，再通过成其他语文。 The Hebrews called it by the first words, according to their custom, Ve-eleh shemoth (ie, "and these are the names").希伯来所谓它的第一句话是，根据他们的习俗，维生素E - eleh shemoth （即， “这些都是的名字” ） 。 It contains, (1.) An account of the increase and growth of the Israelites in Egypt (ch. 1) (2.) Preparations for their departure out of Egypt (2-12:36).它包含， （ 1 ）帐户的增加和增长的以色列人在埃及（ ch. 1 ） （ 2 ）准备为他们的离开出埃及（ 2-12:36 ） 。 (3.) Their journeyings from Egypt to Sinai (12:37-19:2). （ 3 ）其journeyings从埃及到西奈半岛（ 12:37-19:2 ） 。 (4.) The giving of the law and the establishment of the institutions by which the organization of the people was completed, the theocracy, "a kingdom of priest and an holy nation" (19:3-ch. 40). （ 4 ）提供法律和设立的机构，由该组织的人已经完成，神， “英国的牧师和一个神圣的民族” （ 19时03分通道40段） 。 The time comprised in this book, from the death of Joseph to the erection of the tabernacle in the wilderness, is about one hundred and forty-five years, on the supposition that the four hundred and thirty years (12:40) are to be computed from the time of the promises made to Abraham (Gal. 3:17).的时间组成，在这本书中，从死亡的约瑟夫，以竖立帐幕在旷野，是关于一百四十五年，就假设认为，四百三十年（ 12:40 ）将从计算的时候，所作出的承诺，以石礼谦（ gal. 3时17分） 。 The authorship of this book, as well as of that of the other books of the Pentateuch, is to be ascribed to Moses.作者这本书，以及作为这对其他书籍的pentateuch ，是归因于摩西。 The unanimous voice of tradition and all internal evidences abundantly support this opinion.一致的声音，传统和所有内部的证据非常支持这个意见。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
After the death of Joseph, Israel had grown into a people, and its history deals no longer with mere genealogies, but with the people's national and religious development.去世后，约瑟夫，以色列已成长为一个人，和其历史上的交易不再仅仅族谱，但与人民的民族和宗教的发展。 The various laws are given and promulgated as occasion required them; hence they are intimately connected with the history of the people, and the Pentateuchal books in which they are recorded are rightly numbered among the historical books of Scripture.各种法律赋予颁布的场合要求他们，因此他们有着密切的联系与历史的人，和pentateuchal的书籍在他们所录得的是正确的编号之间的历史书籍的经文。 Only the third book of the Pentateuch exhibits rather the features of a legal code.只有第三本书的pentateuch展品的特点，而不是一个法律的代码。 The Book of Exodus consists of a brief introduction and three main parts:这本书出埃及记构成的简介和3个主要部分：
Introduction, i, 1-7.- A brief summary of the history of Jacob connects Genesis with Exodus, and serves at the same time as transition from the former to the latter.导言，我， 1月7日.-简要的历史雅各布连接的成因与出埃及记，并提供在同一时间，作为过渡，由前者向后者。
(1) First Part, i, 8-xiii, 16.- It treats of the events preceding and preparing the exit of Israel from Egypt. （ 1 ）第一部分，我8 -十三， 16 .-对待的事件前，准备退出以色列从埃及。
(a) Ex., i, 8-ii, 25; the Israelites are oppressed by the new Pharao "that knew not Joseph", but God prepares them a liberator in Moses. （一）前，我8 -二，第25条;以色列人受到压迫所新pharao “不知道约瑟夫” ，但上帝准备他们在解放者摩西。
(b) Ex., iii, 1-iv, 31.-Moses is called to free his people; his brother Aaron is given him as companion; their reception by the Israelites. （二）前，三，一-四， 31. -摩西是所谓的自由，他的人;他的弟弟亚伦是给了他作为伴侣;对他们的接待，由以色列人。
(c) v, 1-x, 29.-Pharao refuses to listen to Moses and Aaron; God renews his promises; genealogies of Moses and Aaron; the heart of Pharao is not moved by the first nine plagues. （三）五， 1 - X的， 29. - pharao不肯听摩西和亚伦;上帝，他再次承诺;族谱摩西和亚伦;心脏pharao是不是所提出的首九个月的瘟疫。
(d) xi, 1-xiii, 16.-The tenth plague consists in the death of the first-born; Pharao dismisses the people; law of the annual celebration of the pasch in memory of the liberation from Egypt. （四）十一， 1 -十三， 16. -第十届鼠疫组成，在死亡的第一出生; pharao罢免人;规律，每年为庆祝该pasch在记忆的解放，从埃及。
(2) Second Part, xiii, 17-xviii, 27.- Journey of Israel to Mt. Sinai and miracles preparing the people for the Sinaitic Law. （ 2 ）第二部分，十三， 17 - 18 ， 27 .-的征途上，以色列吨。西奈半岛和奇迹准备的人，为西乃半岛的法律。
(a) xiii, 1-xv, 21.-The Israelites, led and protected by a pillar of cloud and fire, cross the Red Sea, but the persecuting Egyptians perish in the waters. （一）第十三章， 1 -第十五21. -以色列人，领导和保护的重要支柱，云和消防，越过红海，但迫害埃及人亡在该水域。
(b) xv, 22-xvii, 16.-The route of Israel is passing through Sur, Mara, Elim, Sin, Rephidim. （二）十五， 22 - 17 ， 16. -路线以色列是通过sur ，玛拉，以琳，单仲偕，二，利非订。 At Mara the bitter waters are made sweet; in the Desert of Sin God sent quails and manna to the children of Israel; at Raphidim God gave them water form the rock, and defeated Amalec through the prayers of Moses.在马拉的苦果水域是甜;在沙漠中的单仲偕上帝发出鹌鹑和甘露醇，以儿童的以色列; raphidim上帝给他们的水形成的岩石，战胜了amalec透过祷告，郑慕智。
(c) xviii, 1-27.-Jethro visits his kinsmen, and at his suggestion Moses institutes the judges of the people. （三）十八， 1 - 27. - jethro访问他的kinsmen ，并在他的建议，郑慕智学院法官的人。
(3) Third Part, xix, 1-xl, 38.- Conclusion of the Sinaitic covenant and its renewal. （ 3 ）第三部分， 19条， 1 - XL的， 38 .-结论的西乃半岛公约和其重建。 Here Exodus assumes more the character of a legal code.在这里出埃及记假设更具有法律代码。
(a) xix, 1-xx, 21.-The people journey to Sinai, prepare for the coming legislation, receive the decalogue, and ask to have the future laws promulgated through Moses. （一）十九， 1至XX ， 21. -人民的旅程西奈，准备为未来的立法，收到十诫，并要求有未来颁布的法律通过摩西。
(b) xx, 22-xxiv, 8.-Moses promulgates certain laws together with promises for their observance, and confirms the covenant between God and the people with a sacrifice. （二） XX条， 22 - 24条， 8. -摩西颁布的某些法律，连同他们的承诺，遵守，并确认该公约之间的上帝和人与牺牲。 The portion xx, 1-xxiii, 33, is also called the Book of the Covenant.部分XX条， 1 -二十三， 33 ，也叫这本书的盟约。
(c) xxiv, 9-xxxi, 18.-Moses alone remains with God on the mountain for forty days, and receives various instructions about the tabernacle and other points pertaining to Divine worship. （三） 24 ， 9 -三十一， 18. -郑慕智，单仍然与上帝对山区为四十天，并接收各种指示，约幕和其他点有关神的崇拜。
(d) xxxii, 1-xxxiv, 35.-The people adore the golden calf; at this sight, Moses breaks the divinely given tables of the law, punishes the idolaters, obtains pardon from God for the survivors, and, renewing the covenant, receives other tables of the law. （四）三十二， 1 -第三十四， 35. -人民的崇拜金犊;在这个视线，郑慕智，打破了神给予表的法律，惩罚，拜偶像，获得赦免，从神的幸存者，和，自强不息公约，收到的其他表法。
(e) xxxv, 1-xl, 38.-The tabernacle with its appurtenances is prepared, the priests are anointed, and the cloud of the Lord covers the tabernacle, thus showing that He had made the people His own. （五）三十五， 1 - XL的， 38. -幕与appurtenances准备，牧师选定，和云的主涵盖幕，从而显示出他作出了他自己的人民。
III.三。 AUTHENTICITY真实性
The contents of the Pentateuch furnish the basis for the history, the law, the worship, and the life of the Chosen People of God.的内容，该pentateuch提供依据，为历史，法律，宗教和生活，所选择的人，上帝的。 Hence the authorship of the work, the time and manner of its origin, and its historicity are of paramount importance.因此，作者的工作，时间和方式，其原产地，其历史性是头等重要的意义。 These are not merely literary problems, but questions belonging to the fields of history of religion and theology.这些都是不只是文学的问题，但问题属于该领域的历史，宗教和神学。 The Mosaic authorship of the Pentateuch is inseparably connected with the question, whether and in what sense Moses was the author or intermediary of the Old-Testament legislation, and the bearer of pre-Mosaic tradition.镶嵌作者的pentateuch是密不可分与问题，是否以及在何种意义上，郑慕智是作者或中介的老遗嘱的法例，和无记名前花叶传统。 According to the trend of both Old and New Testament, and according to Jewish and Christian theology, the work of the great lawgiver Moses is the origin of the history of Israel and the basis of its development down to the time of Jesus Christ; but modern criticism sees in all this only the result, or the precipitate, of a purely natural historical development.根据趋势，旧的和新约圣经，并根据犹太教和基督教神学，工作的伟大lawgiver郑慕智是原产地的历史和以色列的基础上发展到时间耶稣基督;但现代批评认为，在所有这一切，只有结果，或沉淀，一个纯粹的自然的历史发展。 The question of the Mosaic authorship of the Pentateuch leads us, therefore, to the alternative, revelation or historical evolution; it touches the historical and theological foundation of both the Jewish and the Christian dispensation.问题镶嵌作者的pentateuch导致我们，因此，作为替代，启示或历史演变;它涉及的历史和神学思想建设的基础，无论是犹太人和基督教免除。 We shall consider the subject first in the light of Scripture; secondly, in the light of Jewish and Christian tradition; thirdly, in the light of internal evidence, furnished by the Pentateuch; finally, in the light of ecclesiastical decisions.我们应考虑的主题，首先在根据圣经;其次，在针对犹太教和基督教的传统;第三，在根据内部证据，由其pentateuch ;最后，在根据教会的决定。
A. TESTIMONY OF SACRED SCRIPTURE甲的证词，圣经
It will be found convenient to divide the Biblical evidence for the Mosaic authorship of the Pentateuch into three parts: (1) Testimony of the Pentateuch;它会被发现，方便鸿沟圣经的证据，为花叶作者的pentateuch分为三个部分： （ 1 ）的证词，该pentateuch ;
(2) Testimony of the other Old-Testament books; (3) Testimony of the New Testament. （ 2 ）的证词，其他旧遗嘱的书籍; （ 3 ）的证词，新约圣经。
(1) Witness of the Pentateuch （ 1 ）证人的pentateuch
The Pentateuch in its present form does not present itself as a complete literary production of Moses.该pentateuch以其目前的形式并不目前本身作为一个完整的文学生产，郑慕智。 It contains an account of Moses' death, it tells the story of his life in the third person and in an indirect form, and the last four books do not exhibit the literary form of memoirs of the great lawgiver; besides, the expression "God said to Moses" shows only the Divine origin of the Mosaic laws but does not prove that Moses himself codified in the Pentateuch the various laws promulgated by him.它包含了帐户的摩西死亡，故事讲述他生活中的第三人，并在间接的形式，和过去四年的书籍不展出文学形式的回忆录的伟大lawgiver ;此外，表达“上帝对摩西说： “只显示神的起源镶嵌的法律，但并不能证明自己编纂的郑慕智，在pentateuch各种颁布的法律由他。 On the other hand, the Pentateuch ascribes to Moses the literary authorship of at least four sections, partly historical, partly legal, partly poetical.在另一方面， pentateuch赋予摩西的文学作者，至少四个部分，这部分的历史，部分的法律，这部分是诗。 (a) After Israel's victory over the Amalecites near Raphidim, the Lord said to Moses (Exodus 17:14): "Write this for a memorial in a book, and deliver it to the ears of Josue." （一）后，以色列的胜利，超过amalecites近raphidim ，主对摩西说（出埃及记17:14 ）说： “写这为纪念在一本书，并提供它的耳朵josue ” 。 This order is naturally restricted to Amalec's defeat, a benefit which God wished to keep alive in the memory of the people (Deuteronomy 25:17-19).这项命令是自然限制amalec的失败，一个好处，上帝希望永葆，在记忆的人（申命记25:17-19 ） 。 The present pointing of the Hebrew text reads "in the book", but the Septuagint version omits the definite article.目前指向的希伯来文的全文： “在这本书中” ，但septuagint版本忽略了定冠词。 Even if we suppose that the Massoretic pointing gives the original text, we can hardly prove that the book referred to is the Pentateuch, though this is highly probable (cf. von Hummelauer "Exodus et Leviticus", Paris, 1897, p. 182; Idem, "Deuteronomium", Paris, 1901, p. 152; Kley, "Die Pentateuchfrage", Munster, 1903, p. 217).即使我们假设认为， massoretic指向给出了原文，我们很难证明这本书提到的是pentateuch ，虽然这是极有可能（参见冯胡梅劳尔的“出埃及记等利未记” ，巴黎， 1897年， 182页;同上， “ deuteronomium ” ，巴黎， 1901年， 152页; kley ， “模具pentateuchfrage ” ，明斯特， 1903年，第217页） 。 (b) Again, Ex., xxiv, 4: "And Moses wrote all the words of the Lord." （二）再次，当然，二十四， 4 ： “和郑慕智写了所有的话勋爵” 。 The context does not allow us to understand these words in an indefinite manner, but as referring to the words of the Lord immediately preceding or to the so-called "Book of the Covenant", Ex., xx-xxiii.背景不容许我们了解，这些话在无限期的方式，但指的话，主立即之前或到所谓的“图书的盟约” ，当然，第XX -二十三。 (c) Ex., xxxiv, 27: "And the Lord said to Moses: Write thee these words by which I have made a covenant both with thee and with Israel." （三）前，第三十四， 27 ： “耶和华对摩西说：你写这些话由我作出了盟约都与你和与以色列的” 。 The next verse adds: "and he wrote upon the tables the ten words of the covenant."未来诗补充说： “和他写道后，表格中10的话，该公约” 。 Ex., xxxiv, 1, 4, shows how Moses had prepared the tables, and Ex., xxxiv, 10-26, gives us the contents of the ten words.当然，第三十四， 1 ， 4 ，显示如何郑慕智编写了桌子，和前，三十四， 10月26日，让我们的内容，该十个字。 (d) Num., xxxiii, 1-2: "These are the mansions of the children of Israel, who went out of Egypt by their troops under the conduct of Moses and Aaron, which Moses wrote down according to the places of their encamping." （四） NUM个，三十三， 1月2日： “这是大厦的儿童，以色列，谁失控，埃及，由他们根据部队进行摩西和亚伦，摩西写下据的地方，他们的encamping “ 。 Here we are informed that Moses wrote the list of the people's encampments in the desert; but where it this list to be found?我们在这里了解到，郑慕智写的名单人民群众的营地在沙漠中;但它这份名单可以发现？ Most probably it is given in Num., xxxiii, 3-49, or the immediate context of the passage telling of Moses' literary activity; there are, however, scholars who understand this latter passage as referring to the history of Israel's departure from Egypt written in the order of the people's encampments, so that it would be our present Book of Exodus.极有可能是由于在NUM个，三十三， 3-49 ，或立即的背景下通过告诉摩西'文学活动;有，不过，学者，谁明白这一点，后者通过为是指以色列历史上的偏离埃及在书面秩序的人民群众的营地，因此，这将是我们目前的预订和出埃及记。 But this view is hardly probable; for its assumption that Num., xxxiii, 3-49, is a summary of Exodus cannot be upheld, as the chapter of Numbers mentions several encampments not occurring in Exodus.但是，这种观点是难以可能的;其假设NUM个，三十三， 3-49 ，是一个总结出埃及记，不能坚持，作为一章中提到的几个号码营地未发生在出埃及记。
Besides these four passages there are certain indications in Deuteronomy which point to the literary activity of Moses.除了这四个通道，有一些迹象显示，在申命记，其中点到文学活动的郑慕智。 Deut., i, 5: "And Moses began to expound the law and to say"; even if the "law" in this text refer to the whole of the Pentateuchal legislation, which is not very probable, it shows only that Moses promulgated the whole law, but not that he necessarily wrote it. deut 。 ，我， 5 ： “摩西开始阐述法律和说” ;即使“法”在这方面的案文是指整个的pentateuchal法例，这是不太可能的，它表明，只有摩西颁布整个法，但不是他一定会写的。 Practically the entire Book of Deuteronomy claims to be a special legislation promulgated by Moses in the land of Moab: iv, 1-40; 44-49; v, 1 sqq.; xii, 1 sqq.几乎整本书的申命记声称自己是一个特别的法例所颁布的郑慕智在土地莫阿布：四， 1-40 ; 44-49 ;五，一sqq 。 ;第十二， 1 sqq 。 But there is a suggestion of writing too: xvii, 18-9, enjoins that the future kings are to receive a copy of this law from the priests in order to read and observe it; xxvii, 1-8, commands that on the west side of the Jordan "all the words of this law" be written on stones set up in Mount Hebal; xxviii, 58, speaks of "all the words of this law, that are written in this volume" after enumerating the blessings and curses which will come upon the observers and violators of the law respectively, and which are again referred to as written in a book in xxix, 20, 21, 27, and xxxii, 46, 47; now, the law repeatedly referred to as written in a book must be at least the Deuteronomic legislation.但有一个建议，以书面形式过于：十七， 18-9 ，责成认为，未来的国王收到一份拷贝，这部法律从祭司，以便阅读和观察;二十七， 1月8日，命令，对西一边的约旦“所有的话，此法”写在石头设立在山hebal ;二十八， 58 ，说的是“所有的话，这部法律的，即是写在这卷”之后列举的祝福和诅咒，其中会后，观察员和违反该法的分别，这是中再次提到，作为书面在一本书，在第29届， 20 ， 21 ， 27 ，和三十二，第四十六条，第四十七条，现在，法律一再被称为写在图书必须至少deuteronomic法例。 Moreover, xxxi, 9-13 states, "and Moses wrote this law", and xxxi, 26, adds, "take this book, and put it in the side of the ark. . .that it may be there for a testimony against thee"; to explain these texts as fiction or as anachronisms is hardly compatible with the inerrancy of Sacred Scripture.此外，三十一， 9月13日国家“ ，和郑慕智写了这部法律” ，和第三十一， 26 ，补充说， “采取这本书，并把它放在一边，方舟。 。 。它可能有一个对证词你的“ ;解释这些文本作为小说或作为anachronisms是难以兼容与inerrancy神圣的经文。 Finally, xxxi, 19, commands Moses to write the canticle contained in Deut., xxxii, 1-43.最后，三十一， 19 ，命令摩西写canticle载于deut ，三十二， 1-43 。
The Scriptural scholar will not complain that there are so few express indications in the Pentateuch of Moses' literary activity; he will rather be surprised at their number.该圣经学者将不会抱怨说，有这么几个表达迹象显示，在pentateuch摩西'文学活动;他会感到惊讶，而不是在他们的人数。 As far as explicit testimony for its own, at least partial, authorship is concerned, the Pentateuch compares rather favourably with many other books of the Old Testament.据明确的证词，为自己的，至少是部分，作者而言， pentateuch比较，毫不逊色，而不是与其他许多书籍的旧约。
(2) Witness of other Old-Testament Books （ 2 ）的见证，其他的旧圣经书籍
(a) Josue.-The narrative of the Book of Josue presupposes not merely the facts and essential ordinances contained in the Pentateuch, but also the law given by Moses and written in the book of the law of Moses: Jos., i, 7-8; viii, 31; xxii, 5; xxiii, 6. （一） josue. -叙事的这本书的josue假定不只是事实和必不可少的法例，载于pentateuch ，而且法律赋予的摩西和书面在这本书中的法律，郑慕智： jos. ，我， 7 -8 ;第八， 31日;二十二，五;二十三， 6 。 Josue himself "wrote all these things in the volume of the law of the Lord" (xxiv, 26). josue自己写道： “所有这些东西在量的法律主” （ 24 ， 26 ） 。 Prof. Hobverg maintains that this "volume of the law of the Lord" is the Pentateuch ("Über den Ursprung des Pentateuchs" in "Biblische Zeitschrift", 1906, IV, 340); Mangenot believes that it refers at least to Deuteronomy (Dict. de la Bible, V, 66).教授hobverg坚持认为，这个“量法主”是pentateuch （ “ über书斋ursprung万pentateuchs ”在“ biblische zeitschrift ” ， 1906年，四， 340 ） ;芒热诺认为，它是指至少在申命记（翻译字典德拉圣经，五， 66 ） 。 At any rate, Josue and his contemporaries were acquainted with a written Mosaic legislation, which was divinely revealed.在任何率， josue和他的同时代人熟悉的书面花叶法例，这是神透露。
(b) Judges; I, II Kings.-In the Book of Judges and the first two Books of Kings there is no explicit reference to Moses and the book of the law, but a number of incidents and statements presuppose the existence of the Pentateuchal legislation and institutions. （二）法官;一，二kings. -在这本书中的法官和第一两本书，国王有没有明确提到摩西和这本书的法律，而是一个事件的数字和报表，假定存在的pentateuchal立法和机构。 Thus Judges, xv, 8-10, recalls Israel's delivery from Egypt and its conquest of the Promised Land; Judges, xi, 12-28, states incidents recorded in Num., xx, 14; xxi, 13,24; xxii, 2; Judges, xiii, 4, states a practice founded on the law of the Nazarites in Num., vi, 1-21; Judges, xviii, 31, speaks of the tabernacle existing in the times when there was no king in Israel; Judges, xx, 26-8 mentions the ark of the covenant, the various kinds of sacrifices, and the Aaronic priesthood.因此，法官，十五，八月十日，回顾了以色列的交付从埃及和其征服应许之地;法官，十一，十二月二十八日，国家的事件记录在NUM个， XX条，第14条;二十一世纪， 13,24 ;二十二， 2 ;法官，十三，四，各国做法的基础上，法律的nazarites在NUM个。 ，六， 1月21日;法官， 18 ， 31 ，谈幕，在现有的时候，有没有国王在以色列;法官， XX条， 26-8提到的方舟盟约，各种牺牲，和aaronic神职人员。 The Pentateuchal history and laws are similarly presupposed in 1 Samuel 10:18; 15:1-10; 10:25; 21:1-6; 22:6 sqq.; 23:6-9; 2 Samuel 6.该pentateuchal的历史和法律同样是假定在一，黄秉槐10时18分; 15:1-10 ; 10时25分; 21:1-6 ; 22时06 sqq 。 ; 23:6-9 ; 2 ，黄秉槐6 。
(c) 1 and 2 Kings.-The last two Books of Kings repeatedly speak of the law of Moses. （三） 1和2 kings. -最后的两本书，国王一再发言，该法的摩西。 To restrict the meaning of this term to Deuteronomy is an arbitrary exegesis (cf. 1 Kings 2:3; 10:31); Amasias showed mercy to the children of the murderers "according to that which is written in the book of the law of Moses" (2 Kings 14:6); the sacred writer records the Divine promise of protecting the Israelites "Only if they will observe to do all that I have commanded them according to the law which my servant Moses commanded them" (2 Kings 21:8).限制的意思，这学期申命记是一个任意注释（参见1国王2时03分; 10时31分） ; amasias显示，毫不留情的儿童杀人犯“根据即是写在这本书中的法摩西“ （ 2国王14时06分） ;神圣的作家记录了神的承诺，保护以色列人”只要他们将遵守尽一切，我指挥他们依法办事，我的仆人摩西指挥他们“ （ 2国王21 ： 8 ） 。 In the eighteenth year of the reign of Josias was found the book of the law (2 Kings 22:8, 11), or the book of the covenant (2 Kings 23:2), according to which he conducted his religious reform (2 Kings 23:10-24), and which is identified with "the law of Moses" (2 Kings 23:25).在第十八年的统治josias发现这本书的法律（ 2国王22时08分， 11人） ，或这本书的盟约（ 2国王23时02分） ，根据他所进行的改革，他的宗教（ 2国王23:10-24 ） ，这是确定的“法摩西” （ 2国王23时25分） 。 Catholic commentators are not at one whether this law-book was Deuteronomy (von Hummelauer, "Deuteronomium", Paris, 1901, p. 40-60, 83-7) or the entire Pentateuch (Clair, "Les livres des Rois", Paris, 1884, II, p. 557 seq.; Hoberg, "Moses und der Pentateuch", Frieburg, 1905, p. 17 seq.; "uber den Ursprung des Pentateuchs" in "Biblische Zeitschrift", 1906, IV, pp. 338-40).天主教评论家不是在一，这是否违法本书是申命记（冯胡梅劳尔， “ deuteronomium ” ，巴黎， 1901年，页40-60 ， 83-7 ）或整个pentateuch （克莱尔， “就业辅导组livres万里奥斯” ，巴黎， 1884 ，第二，第557条。 ; hoberg ， “摩西und明镜pentateuch ” ， frieburg ， 1905年，第17页以下各段。 ; “产品书斋ursprung万pentateuchs ”在“ biblische zeitschrift ” ， 1906年，四，页338 -40 ） 。
(d) Paralipomenon.-The inspired writer of Paralipomenon refers to the law and the book of Moses much more frequently and clearly. （四） paralipomenon. -灵感作家p aralipomenon是指以法律和这本书的郑慕智更为频繁和清楚。 The objectionable names and numbers occurring in these books are mostly due to transcribers.不良的姓名及号码发生在这些书籍大多是由于transcribers 。 The omission of incidents which would detract from the glory of the Israelite kings or would not edify the reader is not detrimental to the credibility or veracity of the work.遗漏的事件，这将减损的荣耀的以色列人国王或不会edify读者不会损害的信誉或真实性的工作。 Otherwise one should have to place among works of fiction a number of biographical or patriotic publications intended for the young or for the common reader.否则，一应该有地方之间的作品，小说的一些简历或爱国刊物，打算为青少年或为共同的读者。 On their part, the modern critics are too eager to discredit the authority of Paralipomena.对他们的一部分，现代的批评太急于抹黑的权威paralipomena 。 "After removing the account of Paralipomena", writes de Wette (Beitrage, I, 135), "the whole Jewish history assumes another form, and the Pentateuchal investigations take another turn; a number of strong proofs, hard to explain away, for the early existence of the Mosaic books have disappeared, the other vestiges of their existence are placed in a different light." “之后删除帐户的paralipomena ” ，写道：德wette （ beitrage ，我， 135 ） ， “整个犹太历史假设的另一种形式，和pentateuchal调查采取的另一个之交;了一些强有力的证据，难以解释的距离，为早期存在的马赛克的书籍已经消失，其他的遗迹，它们的存在是放置在一个不同的角度“ 。 A glance at the contents of Parlipomenon suffices to explain the efforts of de Witte and Wellhausen to disprove the historicity of the books.一瞥的内容parlipomenon足以解释的努力，德维特和浩反驳历史性的书籍。 Not only are the genealogies (1 Chronicles 1-9) and the descriptions of worship traced after the data and laws of the Pentateuch, but the sacred writer expressly points out their conformity with what is written in the law of the Lord (1 Chronicles 16:40), in the law of Moses (2 Chronicles 23:18; 31:3), thus identifying the law of the Lord with that written by Moses (cf. 2 Chronicles 25:4).其中不仅有族谱（ 1方志1-9 ）和说明崇拜追查后的数据和规律，该pentateuch ，但神圣的作家明确指出其符合什么是书面，在法律上的主（ 1方志16 ： 40 ） ，在法律上的郑慕智（ 2方志23时18分; 31:3 ） ，从而确定的法律勋爵与书面由郑慕智（参见2方志25:4 ） 。 The reader will find similar indications of the existence and the Mosaic origin of the Pentateuch in I Par., xxii, 12 seq.; II Par., xvii, 9; xxxiii, 4; xxxiv, 14; xxv, 12.读者会发现类似的迹象的存在和花叶原产地的pentateuch在I杆，二十二， 12条。 ;二杆，十七，九;三十三，四;三十四，第14条;二十五， 12 。 By an artificial interpretation, indeed, the Books of Paralipomenon may be construed to represent the Pentateuch as a book containing the law promulgated by Moses; but the natural sense of the foregoing passages regards the Pentateuch as a book edited by Moses.由一个人造的解释，事实上，图书的paralipomenon可能被诠释为代表pentateuch作为一本书，载有颁布的法律，由郑慕智，但自然的意识前述通道，对于pentateuch作为一本书，主编郑慕智。
(e) I, II Esdras.-The Books of Esdras and Nehemias, too, taken in their natural and commonly accepted sense, consider the Pentateuch as the book of Moses, not merely as a book containing the law of Moses. （五）一，二esdras. -帐簿埃斯德拉斯和内赫米亚斯，也采取了在它们的自然和普遍接受的意义上说，考虑pentateuch作为这本书的郑慕智，而不是仅仅作为一本书，载有规律的郑慕智。 This contention is based on the study of the following texts: I Esd., iii, 2 sqq.; vi, 18; vii, 14; II Esd., i, 7 sqq.; viii, 1, 8, 14; ix, 3; x, 34, 36; xiii, 1-3.这个争论是研究的基础上，下列文本：我公共服务电子化，三，二sqq 。 ;六， 18岁;第七章， 14条;二，公共服务电子化计划。 ，我， 7 sqq 。 ;第八， 1 ， 8日， 14日;第九， 3 ; X的34 ， 36 ;第十三， 1-3 。 Graf and his followers expressed the view that the book of Moses referred to in these texts is not the Pentateuch, but only the Priestly Code; but when we keep in mind that the book in question contained the laws of Lev., xxiii, and Deut., vii, 2-4; xv, 2, we perceive at once that the book of Moses cannot be restricted to the Priestly Code.格拉夫和他的追随者表示看法认为，这本书的郑慕智提到，在这些文本是不是pentateuch ，但只有priestly码;但是，当我们请记住，这本书在质询中所载的法律列弗，二十三， deut ，七， 2月4日;十五， 2 ，我们认为，一旦在这本书的郑慕智不能仅限于该priestly代码。 To the witness of the historical books we may add II Mach., ii, 4; vii, 6; Judith, viii, 23; Ecclus., xxiv, 33; xlv, 1-6; xlv, 18, and especially the Preface of Ecclus.为了见证历史的书籍，我们可能会增加二马赫。第一，二，四;七，六;尤迪特，第八， 23岁; ecclus ， 24条， 33条; xlv ， 1月6日; xlv ， 18 ，特别是序言ecclus 。
(f) Prophetic Books.-Express reference to the written law of Moses is found only in the later Prophets: Bar., ii, 2, 28; Dan., ix, 11, 13; Mal., iv, 4. （六）预言books. - Express的参考书面的法律，郑慕智，是发现，只有在后来的先知：酒吧。第一，二，二， 28日;丹，九，十一，十三;仲裁法，四， 4 。 Among these, Baruch knows that Moses has been commanded to write the law, and though his expressions run parallel to those of Deut., xxviii, 15, 53, 62-64, his threats contain allusions to those contained in other parts of the Pentateuch.其中， baruch知道，摩西已指挥写法律，虽然他的表达并行的那些deut ，二十八， 15 ， 53 ， 62-64 ，他的威胁，包含典故的那些载于其他部分的pentateuch 。 The other Prophets frequently refer to the law of the Lord guarded by the priests (cf. Deuteronomy 31:9), and they put it on the same level with Divine Revelation and the eternal covenant of the Lord.其他先知，经常是指法律，主守卫祭司（参见申命记31:9 ） ，他们把它同一水平与神的启示和永恒的盟约的主。 They appeal to God's covenant, the sacrificial laws the calendar of feasts, and other laws of the Pentateuch in such a way as to render it probable that a written legislation formed the basis of their prophetic admonitions (cf. Hosea 8:12), and that they were acquainted with verbal expressions of the book of the law.他们呼吁上帝的盟约，牺牲法律的日历宴，和其他法律的pentateuch这样一种方式，以使其有可能的书面立法形成的基础上，他们的预言告诫（参见何西阿8时12分） ，他们熟悉的口头表达这本书的法律。 Thus in the northern kingdom Amos (iv, 4-5; v, 22 sqq.) and Isaias in the south (i, 11 sqq.) employ expressions which are practically technical words for sacrifice occurring in Lev., i-iii; vii, 12, 16; and Deut., xii, 6.因此，在英国北部的阿莫斯（四， 4月5日;五， 22 sqq ）和伊萨亚斯在南（一， 11 sqq ） 。聘请的表达，这实际上是技术的话牺牲发生在列弗。 ，我三;第七， 12 ， 16 ; deut ，第十二， 6 。
(3) Witness of the New Testament （ 3 ）见证新约圣经
We need not show that Jesus and the Apostles quoted the whole of the Pentateuch as written by Moses.我们无须表明，耶稣和使徒所引述的整个的pentateuch作为书面由郑慕智。 If they attributed to Moses all the passages which they happen to cite, if they ascribe the Pentateuch to Moses whenever there is question of its authorship, even the most exacting critics must admit that they express their conviction that the work was indeed written by Moses.如果他们归因于摩西的所有通道，它们发生的举，如果他们归于该pentateuch摩西每当有问题，它的作者，即使是最严苛的批评必须承认，他们表达他们的信念，即工作确实是写的郑慕智。 When the Sadducees quote against Jesus the marriage law of Deut., xxv, 5, as written by Moses (Matthew 22:24; Mark 12:19; Luke 20:28), Jesus does not deny the Mosaic authorship, but appeals to Ex., iii, 6, as equally written by Moses (Mark 12:26; Matthew 22:31; Luke 20:37).当撒引述耶稣对婚姻法的deut ，二十五， 5 ，作为书面由郑慕智（马太22时24分;马克12时19分;卢克20时28分） ，耶稣不否认花叶作者，但上诉前，三，六，同样的书面由郑慕智（马克12时26分;马修22时31分;卢克20时37分） 。 Again, in the parable of Dives and Lazarus (Luke 16:29), He speaks of "Moses and the prophets", while on other occasions He speaks of "the law and the prophets" (Luke 16:16), thus showing that in His mind the law, or the Pentateuch, and Moses are identical.再次，在寓言俯冲和拉撒路（路加福音16:29 ） ，他说的是“摩西和先知” ，而在其他场合，他说的是“律法和先知” （路加福音16时16分） ，可见在他心目中的法律，或pentateuch ，郑慕智是一致的。 The same expressions reappear in the last discourse addressed by Christ to His disciples (Luke 24:44-6; cf. 27): "which are written in the law of Moses, and in the prophets, and in the psalms concerning me".同时表达重新出现在最后的话语所处理的基督门徒（路加福音24:44-6 ;比照27日）说： “这是写在法律上的郑慕智，以及在先知，并在诗篇关于我的” 。 Finally, in John, v, 45-7, Jesus is more explicit in asserting the Mosaic authorship of the Pentateuch: "There is one that accuseth you, Moses. . .for he wrote of me. But if you do not believe his writings, how will you believe my words?"最后，在约翰，五， 45-7 ，耶稣是更明确地断言镶嵌作者的pentateuch ： “有一个accuseth你，摩西。 。 。他写道：我的，但如果你不相信他的作品，您将如何相信我的话“ ？ Nor can it be maintained that Christ merely accommodated himself to the current beliefs of his contemporaries who considered Moses as the author of the Pentateuch not merely in a moral but also in the literary sense of authorship.也不能被认为基督只是容纳自己目前的信仰，他的同时代人谁郑慕智认为，作为作者的pentateuch ，而不只是在道义上，而且在文学意识的作者。 Jesus did not need to enter into the critical study of the nature of Mosaic authorship, but He could not expressly endorse the popular belief, if it was erroneous.耶稣并不需要进入关键研究的性质，花叶作者，但他却无法明确支持民间信仰，如果这是错误的。
The Apostles too felt convinced of, and testified to, the Mosaic authorship.使徒们也感到信服，并证明了，花叶作者。 "Philip findeth Nathanael, and saith to him: We have found him of whom Moses in the law, and the prophets did write." “弘findeth拿， saith他：我们已经找到他，其中，郑慕智，在法律上，和先知没有写” 。 St. Peter introduces a quotation from Deut., xviii, 15, with the words: "For Moses said" (Acts 3:22).圣彼得介绍报价从deut ，十八， 15 ，同词： “摩西说： ” （行为3时22分） 。 St. James and St. Paul relate that Moses is read in the synagogues on the Sabbath day (Acts 15:21; 2 Corinthians 3:15).圣雅各福群会和圣保禄涉及郑慕智认为是阅读，在犹太教堂，就安息日天（ 15时21分行为; 2 ，哥林多前书3:15 ） 。 The great Apostle speaks in other passages of the law of Moses (Acts 13:33; 1 Corinthians 9:9); he preaches Jesus according to the law of Moses and the Prophets (Acts 28:23), and cites passages from the Pentateuch as words written by Moses (Romans 10:5-8; 19).伟大的使徒说，在其他段落的法律，郑慕智（ 13时33分行为;哥林多前书9时09分） ;他鼓吹耶稣依法治国，摩西和先知（使徒行28:23 ） ，以及濒危物种贸易公约通道，从pentateuch作为撰写的字数由郑慕智（罗马书10:5-8 ; 19 ） 。 St. John mentions the canticle of Moses (Revelation 15:3).圣约翰提到canticle摩西（启示15时03分） 。
B. WITNESS OF TRADITION乙证人传统
The voice of tradition, both Jewish and Christian, is so unanimous and constant in proclaiming the Mosaic authorship of the Pentateuch that down to the seventeenth century it did not allow the rise of any serious doubt.声音的传统，无论是犹太教和基督教，是如此的一致，并不断在宣告花叶作者的pentateuch下来，以十七世纪，它不容许的兴起，任何严重的疑问。 The following paragraphs are only a meagre outline of this living tradition.以下各段是只有微薄的轮廓，这生活的传统。
(1) Jewish Tradition （ 1 ）犹太传统
It has been seen that the books of the Old Testament, beginning with those of the Pentateuch, present Moses as the author of at least parts of the Pentateuch.它已经看到，帐簿旧约，开始与那些对pentateuch ，目前郑慕智作为作者，至少部分的pentateuch 。 The writer of the Books of Kings believes that Moses is the author of Deuteronomy at least.作者的书籍国王认为，摩西是作者申命记最少。 Esdras, Nehemias, Malachias, the author of Paralipomena, and the Greek authors of the Septuagint Version consider Moses as the author of the whole Pentateuch.埃斯德拉斯，内赫米亚斯，玛拉基亚亚，作者paralipomena ，和希腊作者的septuagint版本考虑郑慕智作为作者，整个pentateuch 。 At the time of Jesus Christ and the Apostles friend and foe take the Mosaic authorship of the Pentateuch for granted; neither our Lord nor His enemies take exception to this assumption.在当时的耶稣基督的使徒们的朋友和敌人采取马赛克作者的pentateuch是理所当然的;既不是我们的主，也没有他的敌人采取的例外，这个假设。 In the first century of the Christian era, Josephus ascribes to Moses the authorship of the entire Pentateuch, not excepting the account of the lawgiver's death ("Antiq. Jud.", IV, viii, 3-48; cf. I Procem., 4; "Contra Apion.", I, 8).在第一世纪的基督教时代，约瑟夫赋予郑慕智作者整个pentateuch ，而不是除帐户的lawgiver的死亡（ “ antiq 。 jud ” ，四，八， 3-48 ;比照，我procem ，四“ ;孔特拉阿皮翁” ，我8 ） 。 The Alexandrian philosopher Philo is convinced that the entire Pentateuch is the work of Moses, and that the latter wrote a prophetic account of his death under the influence of a special divine inspiration ("De vita Mosis", ll. II, III in "Opera", Geneva, 1613, pp. 511, 538).该亚历山大哲学家斐洛深信，整个pentateuch是工作的郑慕智，以及后者写了先知的帐户他的死因的影响下，一个特殊的神的启示（ “时点简历mosis ” ，当地雇员。第二，三，在“歌剧“ ，日内瓦， 1613年，第511 ， 538 ） 。 The Babylonian Talmud ("Baba-Bathra", II, col. 140; "Makkoth", fol. IIa; "Menachoth", fol. 30a; cf. Vogue, "Hist. de la Bible et de l'exegese biblique jusqua'a nos jours", Paris, 1881, p. 21), the Talmud of Jerusalem (Sota, v, 5), the rabbis, and the doctors of Israel (cf. Furst, "Der Kanon des Alten Testaments nach den Überlieferungen im Talmud und Midrasch", Leipzig, 1868, pp. 7-9) bear testimony to the continuance of this tradition for the first thousand years.巴比伦塔木德（ “巴巴- bathra ” ，第二章，中校140 “ ; makkoth ” ，随访。第IIA “ ; menachoth ” ，随访。 30A条;比照时尚， “历史德拉圣经等德l' exegese biblique jusqua ' 1号jours “ ，巴黎， 1881年，第21页） ，塔木德耶路撒冷的（创太，五，五） ，犹太教，和医生的以色列（参见furst ， ”明镜kanon万alten testaments nach书斋überlieferungen即时通讯塔木德und midrasch “ ，莱比锡， 1868年，第7-9页）见证的延续了这一传统，为第一两千多年。 Though Isaac ben Jasus in the eleventh century and Abenesra in the twelfth admitted certain post-Mosaic additions in the Pentateuch, still they as well as Maimonides upheld its Mosaic authorship, and did not substantially differ in this point from the teaching of R. Becchai (thirteenth cent.), Joseph Karo, and Abarbanel (fifteenth cent.; cf. Richard Simon, "Critique de la Bibl. des aut. eccles. de E. Dupin", Paris, 1730, III, pp. 215-20).虽然伊萨克本jasus在11世纪和abenesra在第十二届承认某些后花叶增补，在pentateuch ，他们仍然以及迈蒙尼德坚持其花叶作者，并没有实质上的不同，这一点从教学钢筋混凝土becchai （第十三。 ） ，约瑟夫卡罗，阿巴伯内尔（第十五。 ;比照理查德西蒙， “批判德香格里拉bibl 。引渡万。埃克勒斯。 e. dupin德” ，巴黎， 1730年，第三，第215-20 ） 。 Only in the seventeenth century, Baruch Spinoza rejected the Mosaic authorship of the Pentateuch, pointing out the possibility that the work might have been written by Esdras ("Tract. Theol.-politicus", c. viii, ed. Tauchnitz, III, p. 125).只有在十七世纪， baruch斯宾诺莎拒绝马赛克作者的pentateuch ，指出可能性，这项工作可能已经写埃斯德拉斯（ “道。 theol. - politicus ” ，长八，教育署。陶赫尼茨，三，磷125段） 。 Among the more recent Jewish writers several have adopted the results of the critics, thus abandoning the tradition of their forefathers.其中较近期的犹太作家，有几个通过的结果，批评，从而放弃其传统的祖先。
(2) Christian Tradition （ 2 ）基督教传统
The Jewish tradition concerning the Mosaic authorship of the Pentateuch was brought in to the Christian Church by Christ Himself and the Apostles.犹太人的传统，有关花叶作者的pentateuch带来的是在向基督教教堂由基督自己和使徒。 No one will seriously deny the existence and continuance of such a tradition from the patristic period onward; one might indeed be curious about the interval between the time of the Apostles and beginning of the third century.没有人会认真地否认存在和延续，这样的一个传统，从教父期间起;之一，甚至可能会好奇之间的间隔时间，使徒，并开始了第三个世纪。 For this period we may appeal to the "Epistle of Barnabus" (x, 1-12; Funk, "Patres apostol.", 2nd ed., Tübingen, 1901, I, p. 66-70; xii, 2-9k; ibid., p. 74-6), to St. Clement of Rome (1 Corinthians 41:1; ibid., p. 152), St. Justin ("Apol. I", 59; PG, VI, 416; I, 32, 54; ibid., 377, 409; "Dial.", 29; ibid., 537), to the author of "Cohort. Ad Graec."在此期间我们可能会上诉到“书信的巴那布斯” （十， 1月12日;芬克， “ patres apostol ” ，第二版，蒂宾根大学， 1901年，我，第66-70 ;第十二， 2 - 9k ;同上，第74-6 ） ，圣克莱门特的罗马（ 1哥林多前书41:1 ;同上，第152页） ，圣贾斯汀（ “ apol我” ， 59条; pg ，六， 416 ，我， 32 ， 54 ;同上， 377 ， 409 ; “拨号” ， 29日;同上， 537 ） ，作者“的队列。 graec广告” 。 (9, 28, 30, 33, 34; ibid., 257, 293, 296-7, 361), to St. Theophilus ("Ad Autol.", III, 23; ibid., 1156; 11, 30; ibid., 1100), to St. Irenæus (Cont. haer., I, ii, 6; PG, VII, 715-6), to St. Hippolytus of Rome ("Comment. In Deut.", xxxi, 9, 31, 35; cf. Achelis, "Arabische Fragmente etc.", Leipzig, 1897, I, 118; "Philosophumena", VIII, 8; X, 33; PG, XVI, 3350, 3448), to Tertullian of Carthage (Adv. Hermog., XIX; PL, II, 214), to Origen of Alexandria (Contra. Cels., III, 5-6; PG, XI, 928; etc.), to St. Eusthatius of Antioch (De engastrimytha c. Orig., 21; PG, XVIII, 656); for all these writers, and others might be added, bear witness to the continuance of the Christian tradition that Moses wrote the Pentateuch. （ 9 ， 28 ， 30 ， 33 ， 34 ;同上， 257 ， 293 ， 296-7 ， 361 ） ，圣西奥菲勒斯（ “广告autol ” ，三， 23岁;同上， 1156 ; 11 ， 30 ;同上， 1100 ） ，圣irenæus （续haer ，一，二，六; pg ，七， 715-6 ） ，圣希波吕托斯的罗马（ “发表评论。在deut 。 ” ，三十一， 9月31日， 35条;比照阿基利斯， “ arabische fragmente等” ，莱比锡， 1897年，我118 “ ; philosophumena ” ，第八条，第8节; X的33条; pg ，十六， 3350 ， 3448 ） ，德尔图良的迦太基（ adv. hermog ，十九;特等，二， 214 ） ，俄亚历山德里亚（ contra. cels ，三，五月六日; pg ，第十一， 928等） ，圣eusthatius安提（德engastrimytha长原始。 21 ; pg ，十八， 656 ） ;所有这些作家，和其他人可能会说，见证继续基督教的传统，摩西写pentateuch 。 A list of the later Fathers who bear witness to the same truth may be found in Mangenot's article in the "Dict. de la Bible" (V, 74 seq.).名单后来父亲谁见证相同的真相可能会发现在芒热诺的文章中的“翻译字典德拉圣经” （五， 74条） 。 Hoberg (Moses und der Pentateuch, 72 seq.) has collected the testimony for the existence of the tradition during the Middle Ages and in more recent times. hoberg （郑慕智und明镜pentateuch ， 72及以下各段）已收集的证词，对于存在的传统，在中世纪，并在较近期的时代。
But Catholic tradition does not necessarily maintain that Moses wrote every letter of the Pentateuch as it is today, and that the work has come down to us in an absolutely unchanged form.但是，天主教会传统的不一定保持郑慕智认为，每一个写的信的pentateuch因为它是今天，和这方面的工作已下降到我们在一个绝对不变的形式。 This rigid view of the Mosaic authorship began to develop in the eighteenth century, and practically gained the upper hand in the nineteenth.这种僵硬的看法镶嵌的作者开始发展在十八世纪，切实取得占了上风，在第十九。 The arbitrary treatment of Scripture on the part of Protestants, and the succession of the various destructive systems advanced by Biblical criticism, caused this change of front in the Catholic camp.任意治疗的经文，对部分新教徒，和继承的各种破坏性的系统，先进的，由圣经的批评，造成这一变化的前线，在天主教阵营。 In the sixteenth century Card.在十六世纪卡。 Bellarmine, who may be considered as a reliable exponent of Catholic tradition, expressed the opinion that Esdras had collected, readjusted, and corrected the scattered parts of the Pentateuch, and had even added the parts necessary for the completion of the Pentateuchal history (De verbo Dei, II, I; cf. III, iv).贝拉明，谁可能被视为一个可靠的指数天主教的传统，表示认为，埃斯德拉斯收集，调整，和纠正分散部分的pentateuch ，并补充说，甚至部分必要为完成该pentateuchal历史（德verbo dei ，二，我;比照第III ， IV ） 。 The views of Génebrard, Pereira, Bonfrere, a Lapide, Masius, Jansenius, and of other notable Biblicists of the sixteenth and seventeenth centuries are equally elastic with regard to the Mosaic authorship of the Pentateuch.意见génebrard ，佩雷拉，邦弗雷雷，一拉辟特的哥尼流，麦西斯， jansenius ，和其他显着biblicists的第十六和第十七世纪是同样的弹性就以花叶作者的pentateuch 。 Not that they agree with the contentions of our modern Biblical criticism; but they show that today's Pentateuchal problems were not wholly unknown to Catholic scholars, and that the Mosaic authorship of the Pentateuch as determined by the Biblical Commission is no concession forced on the Church by unbelieving Bible students.不是他们同意与争论我们的现代圣经的批评，但他们表明，今天的pentateuchal问题，并非完全陌生的天主教学者，并镶嵌作者的pentateuch所确定的圣经委员会是不让步，被迫对教会所不信圣经的学生。
C. VOICE OF INTERNAL EVIDENCE长的声音，内部证据
The possibility of producing a written record at the time of Moses is no longer contested.的可能性，生成书面记录的在的时候，摩西不再是有争议的。 The art of writing was known long before the time of the great lawgiver, and was extensively practised both in Egypt and Babylon.艺术的写作被称为很久之前的时间伟大lawgiver ，并广泛实行无论是在埃及和巴比伦。 As to the Israelites, Flinders Petrie infers from certain Semitic inscriptions found in 1905 on the Sinaitic peninsula, that they kept written accounts of their national history from the time of their captivity under Ramses II.至于以色列人，弗林德斯petrie推导出从某些犹太人的题字，发现在1905年就西乃半岛半岛，他们不断的书面帐目，他们国家的历史从时间，他们的圈养下，拉美西斯二世。 The Tell-el-Amarna tablets show the language of Babylon was in a way the official language at the time of Moses, known in Western Asia, Palestine, and Egypt; the finds of Taanek have confirmed this fact.该告诉埃及阿玛尔纳片显示语言巴比伦是在一个方法的官方语言，在时间，郑慕智，已知的在亚洲西部，巴勒斯坦和埃及;发现的taanek已证实了这一事实。 But it cannot be inferred from this that the Egyptians and Israelites employed this sacred or official language among themselves and in their religious documents (cf. Benzinger, "Hebraische Archaologie", 2nd ed., Tübingen, 1907, p. 172 sqq.).但它并不能推断说，这名埃及人和以色列人受雇于这神圣的或官方语言，在它们之间，并在其宗教的文件（参见benzinger ， “ hebraische archaologie ” ，第二版，蒂宾根大学， 1907年，第172 sqq ） 。 It is not merely the possibility of writing at the time of Moses and the question of language that confronts us here; there is the further problem of the kind of written signs used in the Mosaic documents.它不仅是可能性，写作的时候，摩西和问题的语言，面临着我们这里有进一步的问题，该种书面的迹象，用在镶嵌的文件。 The hieroglyphic and cuneiform signs were widely employed at that early date; the oldest inscriptions written in alphabetical characters date only from the ninth century BC But there can hardly be any doubt as to the higher antiquity of alphabetic writing, and there seems to be nothing to prevent our extending it back to the time of Moses.该象形和楔形文字的迹象，被广泛聘用在该早日;最古老的题字写在字母字符迄今为止，只有从公元前9世纪，但有难以有任何疑问，以较高的文物的字母书写，并有似乎是无关防止我们的扩展回的时候，摩西。 Finally, the Code of Hammurabi, discovered in Susa in 1901 by the French expedition funded by Mr. And Mrs. Dieulafoy, shows that even in pre-Mosaic times legal enactments were committed to, and preserved in, writing; for the Code antedates Moses some five centuries, and contains about 282 regulations concerning various contingencies in the civic life.最后，汉穆拉比法典，发现在苏萨在1901年由法国资助的探险队由先生和夫人Dieulafoy病，显示，即使在会前花叶时代的法律法规承诺，并保存在，写作;守则antedates郑慕智有些五个世纪，并载有大约282规例有关的各种突发事件，在公民的生活。
Thus far it has been shown negatively that an historic and legal document claiming to be written at the time of Moses involves no antecedent improbability of its authenticity.因此，到目前为止，它已被证明的负面一个历史性的法律文件，声称是写在时间的郑慕智不涉及前因improbability其真实性。 But the internal characteristics of the Pentateuch show also positively that the work is at least probably Mosaic.但内部特征的pentateuch显示，也积极，这项工作至少是可能的马赛克。 It is true that the Pentateuch contains no express declaration of its entire Mosaic authorship; but even the most exacting of critics will hardly require such testimony.这是事实，该pentateuch包含没有明文宣布其整个花叶作者;不过，即使最严格的批评将很难要求这些证词。 It is practically lacking in all other books, whether sacred or profane.它实际上是缺乏在所有其他的书籍，不论是神圣的或亵渎。 On the other hand, it has already been shown that four distinct passages of the Pentateuch are expressly ascribed to the authorship of Moses.在另一方面，它已经表明，四个不同的通道，该pentateuch明确归因于作者郑慕智。 Deut., xxxi, 24-9, is especially noted; for it knows that Moses wrote the "words of this law in a volume" and commanded it to be placed in the ark of the covenant as a testimony against the people who have been so rebellious during the lawgiver's life and will "do wickedly" after his death. deut ，三十一， 24-9 ，尤其是注意到;它知道，郑慕智写了“的话，这部法律在卷” ，并指挥它放置在方舟公约作为一个证词，对人民的谁已因此，叛逆，在lawgiver的生命，并会“做wickedly ”后，其死因。 Again, a number of legal sections, though not explicitly ascribed to the writing of Moses, are distinctly derived from Moses as the lawgiver.再次，一些法律条文，虽然没有明确归因于写作，郑慕智，有明显来自郑慕智作为lawgiver 。 Besides, many of the Pentateuchal laws bear evidence of their origin in the desert; hence they too lay an indirect claim to Mosaic origin.此外，很多的pentateuchal承担的法律证据，其原产地在沙漠中，因此他们也奠定间接声称花叶原产地。 What has been said of a number of Pentateuchal laws is equally true of several historical sections.什么已经说了一些pentateuchal法律是同样真实的若干历史章节。 These contain in the Book of Numbers, for instance, so many names and numbers that they must have been handed down in writing.这些包含在这本书中的数字，举例来说，这么多的姓名及号码，他们必须已被移交下来以书面形式提出。 Unless the critics can bring irrefutable evidence showing that in these sections we have only fiction, they must grant that these historical details were written down in contemporary documents, and not transmitted by mere oral tradition.除非批评者可以带来不可辩驳的证据显示，在这些路段，我们只有小说，他们必须给予这些历史的细节写在当代的文件，而不是转交仅仅口头传统。 Moreover, Hommel ("Die altisraelitische Überlieferung in inschriftlicher Beleuchtung", p. 302) has shown that the names in the lists of the Book of Numbers bear the character of the Arabian names of the second millennium before Christ, and can have originated only in the time of Moses, though it must be admitted that the text of certain portions, eg, Num., xiii, has suffered in its transmission.此外， hommel （ “死altisraelitische überlieferung在inschriftlicher beleuchtung ” ，页302 ）已表明，该名称在名单这本书的号码紧的特点，阿拉伯的姓名，第二个千禧年之前，基督，并能起源于只在的时候，郑慕智，但必须承认的案文的某些部分，例如， NUM个，第十三，已受到在其传输。 We need not remind the reader that numerous Pentateuchal laws and data imply the conditions of a nomadic life of Israel.我们不必提醒读者，众多pentateuchal法律和数据暗示的条件，一个游牧的生活以色列。 Finally, both the author of the Pentateuch and its first readers must have been more familiar with the topography and the social conditions of Egypt and with the Sinaitic peninsula than with the land of Chanaan.最后，无论是作者的pentateuch和它的第一读者必须已较为熟悉的地形和社会条件，埃及，并与西乃半岛半岛比与土地的chanaan 。 Cf., eg, Deut., viii, 7-10; xi, 10 sqq.比照，如deut 。 ，八， 7月10日;席， 10 sqq 。 These internal characteristics of the Pentateuch have been developed at greater length by Smith, "The Book of Moses or the Pentateuch in its Authorship, Credibility, and Civilisation", London, 1868; Vigouroux, "La Bible et les decouvertes modernes", 6th ed., Paris, 1896, I, 453-80; II, 1-213, 529-47, 586-91; Idem, "Les Livres Saints et la critique rationaliste", Paris, 1902, III, 28-46, 79-99, 122-6; Heyes, "Bibel und Ægypten", Munster, 1904, p.这些内部特征的pentateuch已经制定了在更大的长度由史密斯， “这本书的郑慕智，或pentateuch在其作者，公信力，文明之光” ，伦敦， 1868年; vigouroux ， “香格里拉圣经等就业辅导组decouvertes modernes ” ，第六，教育署。巴黎， 1896年，我， 453-80 ;二， 1-213 ， 529-47 ， 586-91 ;同上， “就业辅导组livres圣人等香格里拉批判rationaliste ” ，巴黎， 1902年，三， 28-46 ， 79 - 99 ， 122-6 ; heyes ， “ bibel und ægypten ” ，明斯特， 1904年，第 142; Cornely, "Introductio specialis in histor. Vet. Test. libros", I, Paris, 1887, pp. 142条; cornely ， “ introductio特别在histor 。审核。考验。 libros ” ，我，巴黎， 1887年，页。 57-60; Poole, "Ancient Egypt" in "Contemporary Review", March, 1879, pp. 57-60 ;普尔， “古埃及”在“当代检讨” ， 3月， 1879年，页。 757-9. 757-9 。
D. ECCLESIASTICAL DECISIONS四教会的决定
In accordance with the voice of the triple argument thus far advanced for the Mosaic authorship of the Pentateuch, the Biblical Commission on 27 June, 1906, answered a series of questions concerning this subject in the following way:在按照声音，三重的论点，因此到目前为止，先进的为花叶作者的pentateuch ，圣经委员会关于1906年6月27日，回答了一系列问题，有关这一主题的方式如下：
(1) The arguments accumulated by the critics to impugn the Mosaic authenticity of the sacred books designated by the name Pentateuch are not of such weight as to give us the right, after setting aside numerous passages of both Testaments taken collectively, the continuous consensus of the Jewish people, the constant tradition of the Church, and internal indications derived from the text itself, to maintain that these books have not Moses as their author, but are compiled from sources for the greatest part later than the Mosaic age. （ 1 ）的论点，所积累的批评，打击，以马赛克的真实性，神圣的书籍所指定的名称pentateuch不是这样的重量，作为给我们的权利，设置后，除了众多的通道，双方的testaments采取集体，连续的共识犹太人民，不断的传统，教会，和内部迹象显示，来自文字本身，为了保持这些书籍没有郑慕智作为其作者，但是从来源最大的一部分，不迟于马赛克的年龄。
(2) The Mosaic authenticity of the Pentateuch does not necessarily require such a redaction of the whole work as to render it absolutely imperative to maintain that Moses wrote all and everything with his own hand or dictated it to his secretaries; the hypothesis of those can be admitted who believe that he entrusted the composition of the work itself, conceived by him under the influence of Divine inspiration, to others, but in such a way that they were to express faithfully his own thoughts, were to write nothing against his will, were to omit nothing; and that finally the work thus produced should be approved by the same Moses, its principal and inspired author, and published under his name. （ 2 ）花叶的真实性，该pentateuch不一定需要这样一个节录的整个工作，以使其绝对必要保持这种郑慕智写了所有的一切与他自己的手或所支配，它以他的秘书;假说那些可以必须承认，谁相信他委托的组成，工作本身，所设想的他的影响下，神的启示，对他人的，但在这样一种方式，他们忠实地表达他自己的想法，被写并不反对他的意愿，被省略无关;并且最后的工作，从而产生应核准的同时，郑慕智，其主要及作者的灵感，并出版了根据他的名字。
(3) It may be granted without prejudice to the Mosaic authenticity of the Pentateuch, that Moses employed sources in the production of his work, ie, written documents or oral traditions, from which he may have drawn a number of things in accordance with the end he had in view and under the influence of Divine inspiration, and inserted them in his work either literally or according to their sense, in an abbreviated or amplified form. （ 3 ）可准予在不影响到马赛克的真实性，该pentateuch ，郑慕智聘用来源，在生产他的工作，即以书面文件或口头传统，从他可能已制定了一些东西，按照与为此，他曾在检视和影响下，神的启示，并插入他们在他的工作不是从字面上或根据自己的意义上说，在1以下简称或扩增的形式。
(4) The substantial Mosaic authenticity and integrity of the Pentateuch remains intact if it be granted that in the long course of centuries the work has suffered several modifications, as; post-Mosaic additions either appended by an inspired author or inserted into the text as glosses and explanations; the translation of certain words and forms out of an antiquated language into the recent form of speech; finally, wrong readings due to the fault of transcribers, which one may investigate and pass sentence on according to the laws of criticism. （ 4 ）大量的马赛克真实性和完整性的pentateuch保持不变，如果它被理所当然地认为，在长期的过程世纪的工作受到了若干修改，正如;后花叶增补或者附加一灵感的作者或插入到文本美化和解释;翻译某些字眼和形式，走出了一个过时的语言，到最近的形式讲话;最后，错读，由于故障transcribers ，其中可调查，并通过一句就根据法律的批评。
The post-Mosaic additions and modifications allowed by the Biblical Commission in the Pentateuch without removing it from the range of substantial integrity and Mosaic authenticity are variously interpreted by Catholic scholars.后花叶补充和修改，所允许的圣经委员会，在pentateuch而不删除它从各种各样的大量的完整性和马赛克的真实性是不同的诠释，天主教学者。
(1) We should have to understand them in a rather wide sense, if we were to defend the views of von Hummelauer or Vetter. （ 1 ）我们应该要了解他们在一个相当广泛的意义上说，如果我们要捍卫的意见，冯胡梅劳尔或vetter 。 This latter writer admits legal and historical documents based on Mosaic tradition, but written only in the times of the Judges; he places the first redaction of the Pentateuch in the time of the erection of Solomon's temple, and its last redaction in the time of Esdras.这后一种作家承认，法律和历史文献的基础上镶嵌的传统，但书面只有在时代的法官，他的地方第一节录的pentateuch在的时候，竖立所罗门圣殿的，而其去年在节录的时候，埃斯德拉斯。 Vetter died in 1906, the year in which the Biblical Commission issued the above Decree; it is an interesting question, whether and how the scholar would have modified his theory, if time had been granted him to do so. vetter死亡，在1906年，这一年中圣经委员会发表上述法令;这是一个有趣的问题，应否及如何学者将已修改他的理论，如果时间已给予他这样做。
(2) A less liberal interpretation of the Decree is implied in the Pentateuchal hypotheses advanced by Hobert ("Moses und der Pentateuch; Die Pentateuch Frage" in "Biblische Studien", X, 4, Freiburg, 1907; "Erklarung des Genesis", 1908, Freiburg, IL), Schopfer (Geschichte des Alten Testamentes, 4th ed., 226 sqq.), Hopfl ("Die hohere Bibelkritik", 2nd ed., Paderborn, 1906), Brucker ("L'eglise et la critique", Paris, 1907, 103 sqq.), and Selbst (Schuster and Holzammer's "Handbuch zur Biblischen Geschichte", 7th ed., Freiburg, 1910, II, 94, 96). （ 2 ）少自由的解释，该法令是隐含在该pentateuchal假说先进的由霍伯特（ “摩西und明镜pentateuch ;模具pentateuch frage ”在“ biblische studien ” ，第十，第4 ，弗赖堡， 1907年“ ; erklarung万成因” ， 1908年，弗赖堡，白细胞介素） ，朔普费尔（历史馆万alten testamentes ，第四教育署， 226 sqq ） ， hopfl （ “死hohere bibelkritik ” ，第二版，帕德博恩， 1906年） ， brucker （ “ l' eglise等香格里拉批判” ，巴黎， 1907年， 103 sqq ） ，和selbst （舒斯特和holzammer的“ handbuch zur biblischen历史馆” ，第七版，弗赖堡， 1910年第一，二， 94 ， 96 ） 。 The last-named writer believes that Moses left a written law-book to which Josue and Samuel added supplementary sections and regulations, while David and Solomon supplied new statutes concerning worship and priesthood, and other kings introduced certain religious reforms, until Esdras promulgated the whole law and made it the basis of Israel's restoration after the Exile.最后命名笔者认为，郑慕智留下了书面法律书，其中josue和Samuel补充的补充条文和规章，而大卫和索罗门提供的新章程关于崇拜和神职人员，和其他国王介绍了某些宗教的改革，直到埃斯德拉斯颁布了整个法律和作出的，它的基础上以色列的恢复后流亡国外。 Our present Pentateuch is, therefore, an Esdrine edition of the work.我们目前的pentateuch ，因此，一esdrine版的工作。 Dr. Selbst feels convinced that his admission of both textual changes and material additions in the Pentateuch agrees with the law of historical development and with the results of literary criticism.博士selbst觉得相信，他承认这两个文本的变化和物质的增补，在pentateuch同意与历史发展的规律和结果与文学批评。 Historical development adapts laws and regulations to the religious, civil, and social conditions of successive ages, while literary criticism discovers in our actual Pentateuch peculiarities of words and phrases which can hardly have been original, and also historical additions or notices, legal modifications, and signs of more recent administration of justice and of later forms of worship.历史发展的适应的法律和法规的宗教，民间，和社会条件，连续的年龄，而文学批评的发现在我们的实际pentateuch的特殊性单词和短语，其中也难以得到原来，历史也增加或告示，法律的修改，和的迹象，较近期的司法行政和后来的形式的崇拜。 But Dr. Selbst believes that these peculiarities do not offer a sufficient basis for a distinction of different sources in the Pentateuch.但博士selbst认为，这些特殊性，不提供足够的基础，区分不同来源的，在pentateuch 。
(3) A strict interpretation of the words of the Decree is implied in the views of Kaulen (Einleitung, n. 193 sqq.), Key ("Die Pentateuchfrage, ihre Geschichte un ihre System", Munster, 1903), Flunk (Kirchenlexicon, IX, 1782 sqq.), and Mangenot ("L'authenticite mosaique du Pentateuque", Paris, 1907; Idem, "Dict. de la Bible", V, 50-119. With the exception of those portions that belong to the time after the death of Moses, and of certain accidental changes of the text due to transcribers, the whole of the Pentateuch is the work of Moses who composed the work in one of the ways suggested by the Biblical Commission. Finally, there is the question as the theological certainty of the thesis maintaining the Mosaic authenticity of the Pentateuch. （ 3 ）严格解释的话，该法令是在暗示的意见，考伦（ einleitung ， 12月31日193 sqq ） ，关键（ “死pentateuchfrage ， ihre历史馆联合国ihre制” ，明斯特， 1903 ） ， flunk （ kirchenlexicon ，九， 1782 sqq 。 ） ，以及曼格诺特（ “ l' authenticite mosaique杜pentateuque ” ，巴黎， 1907年;同上， “翻译字典德拉圣经” ，第五章， 50-119 。与例外的那部分属于该时间去世后，郑慕智，以及某些偶然的变化的案文，由于transcribers ，整个的pentateuch是工作郑慕智谁组成的工作，在其中一个方法，所提出的圣经委员会。最后，是有问题作为神学的确定性，论文保持花叶的真实性，该pentateuch 。
(1) Certain Catholic scholars who wrote between 1887 and 1906 expressed their opinion that the thesis in question is not revealed in Scripture nor taught by the Church; that it expresses a truth not contained in Revelation, but a tenet which may be freely contested and discussed. （ 1 ）某些天主教学者谁写之间的1887年和1906年表示，他们认为，论文中的问题是，没有透露在经文，也不教导由教会;它表示一个真理中不包含的启示，但特尼特可能会有争议的自由和讨论。 At that time, ecclesiastical authority had issued no pronouncement on the question.在那个时间，教会管理局已发出声明，没有关于这一问题的。
(2) Other writers grant that the Mosaic authenticity of the Pentateuch is not explicitly revealed, but they consider it as a truth revealed formally implicitly, being derived from the revealed formulae not by a syllogism in the strict sense of the word, but by a simple explanation of the terms. （ 2 ）其他作家的补助金镶嵌的真实性，该pentateuch是没有明确透露，但他们认为这是一条真理透露，正式暗示，被来自透露，公式，而不是由三段论在严格意义上的字，但由简单的解释有关条款。 The denial of the Mosaic authenticity of the Pentateuch is an error, and the contradictory of the thesis maintaining the Mosaic authenticity of the Pentateuch is considered erronea in fide (cf. Mechineau, "L'origine mosaique du Pentateuque", p. 34).拒绝镶嵌的真实性，该pentateuch是一个错误，和矛盾的论断，保持花叶的真实性，该pentateuch被认为是erronea在真正的（参见mechineau ， “ l' origine mosaique杜pentateuque ” ，第34页） 。
(3) A third class of scholars considers the Mosaic authenticity of the Pentateuch neither as a freely debatable tenet, nor as a truth formally implicitly revealed; they believe it has been virtually revealed, or that it is inferred from revealed truth by truly syllogistic deduction. （ 3 ）第三类学者认为马赛克的真实性，该pentateuch既不是作为一个自由的宗旨值得商榷的，也不是作为一个真理正式含蓄地透露，他们相信，它实际上已显示，或这是推断，从发现真理，真正三段论扣除。 It is, therefore, a theologically certain truth, and its contradictory is a rash (temeraria) or even erroneous proposition (cf. Brucker, "Authenticite des livres de Moise" in "Etudes", March, 1888, p. 327; ibid., January, 1897, p. 122-3; Mangenot, "L'authenticité mosaïque du Pentateuque", pp. 267-310.因此，这是一theologically某些真理，其矛盾的是皮疹（ temeraria ）或什至错误的命题（参见brucker ， “ authenticite万livres德moise ”在“练习曲” ， 3月， 1888年， 327页;同上。 1月， 1897年，第122-3 ;芒热诺， “ l' authenticité mosaïque杜pentateuque ” ，第267-310 。 Whatever effect the ecclesiastical decision concerning the Mosaic authenticity of the Pentateuch may have had, or will have, on the opinion of students of the Pentateuchal question, it cannot be said to have occasioned the conservative attitude of scholars who wrote before the promulgation of the Decree.无论影响教会的决定，关于马赛克的真实性，该pentateuch可能有或将有上，认为学生对pentateuchal问题，不能说有occasioned保守的态度，学者，谁写颁布前，该法令。 The following list contains the names of the principal recent defenders of Mosaic authenticity: Hengstenberg, "Die Bucher Moses und Aegypten", Berlin, 1841; Smith, "The Book of Moses or the Pentateuch in its Authorship, Credibility, and Civilisation", London, 1868; C. Schobel, "Demonstration de l'authenticite du Deuteronome", Paris, 1868; Idem, "Demonstration de l'authenticite mosaique de l'Exode", Paris, 1871; Idem, "Demonstration de l'authenticite mosaique du Levitique et des Nombres", Paris, 1869; Idem, "Demonstration de l'authenticite de la Genese", Paris, 1872; Idem, "Le Moise historique et la redaction mosaique du Pentateuque", Paris, 1875; Knabenbauer, "Der Pentateuch und die unglaubige Bibelkritik" in "Stimmen aus Maria-Laach", 1873, IV; Bredenkamp, "Gesetz und Propheten", Erlangen, 1881; Green, "Moses and the Prophets", New York, 1883; Idem, "The Hebrew Feasts", New York, 1885; Idem, "The Pentateuchal Question" in "Hebraica", 1889-92; Idem, "The Higher Criticism of the Pentateuch", New York, 1895; Idem, "The Unity of the Book of Genesis", New York, 1895; C. Elliot, "Vindication of the Mosaic Authorship of the Pentateuch", Cincinnati, 1884; Bissel, "The Pentateuch, its Origin and Structure", New York, 1885; Ubaldi, "Introductio in Sacram Scripturam", 2nd ed., Rome, 1882, I, 452- 509; Cornely, "Introductio specialis in historicos VT libros", Paris, 1887, pp.下面的列表中包含的名称，主要最近的维护者马赛克的真实性：韩斯坦堡， “模具布赫尔郑慕智und aegypten ” ，柏林， 1841年;史密斯， “这本书的郑慕智，或pentateuch在其作者，公信力，文明之光” ，伦敦， 1868年;长schobel ， “示威德l' authenticite杜deuteronome ” ，巴黎， 1868年;同上， “示威德l' authenticite mosaique德l' exode ” ，巴黎， 1871年;同上， “示威德l' authenticite mosaique杜levitique等万nombres “ ，巴黎， 1869年;同上， ”示威德l' authenticite德香格里拉genese “ ，巴黎， 1872年;同上， ”乐moise historique等香格里拉节录mosaique杜pentateuque “ ，巴黎， 1875年; knabenbauer ， ”明镜pentateuch und模具unglaubige bibelkritik “在” stimmen澳元玛丽亚- laach “ ， 1873年，四; bredenkamp ， ” gesetz und propheten “ ，埃尔兰根， 1881年;绿色， ”摩西和先知“ ，纽约， 1883年;同上， ”希伯来文宴“ ，纽约， 1885年;同上， ” pentateuchal问题“ ，在” hebraica “ ， 1889年至1892年;同上， ”较高的批评，该pentateuch “ ，纽约， 1895年;同上， ”团结，这本书的成因“ ，纽约， 1895年;长埃利奥特， “平反的花叶作者的pentateuch ” ，辛辛那提， 1884年; ，比塞尔， “ pentateuch ，其产地和结构” ，纽约， 1885年;乌巴迪， “ introductio在sacram scripturam ” ，第二版，罗马， 1882年，我452 -5 09; c ornely， “ i ntroductio特别在h istoricos佛蒙特州l ibros” ，巴黎， 1 887年，页。 19-160; Vos, "Mosaic Origin of the Pentateuchal Codes", London, 1886; Bohl, "Zum Gesetz und zum Zeugniss", Vienna, 1883; Zah, "Erneste Blicke in den Wahn der modernen Kritik des AT", Gutersloh, 1893; Idem, "Das Deuteronomium", 1890; Idem, "Israelitische und judische Geschichte", 1895; Rupprecht, "Die Anschauung der kritischen Schule Wellhausens vom Pentateuch", Leipzig, 1893; Idem, "Das Rathsel des Funfbuches Mose und seine falsche Losung", Gutersloh, 1894; Idem, "Des Rathsels Losung order Beitrage zur richtigen Losung des Pentateuchrathsels", 1897; Idem, "Die Kritik nach ihrem Recht uknd Unrecht", 1897; "Lex Mosaica, or the Law of Moses and the Higher Criticism" (by Sayce, Rawlinson, Trench, Lias, Wace, etc.), London, 1894; Card. 19-160 ;你， “马赛克原产地的pentateuchal守则” ，伦敦， 1886年; bohl ， “ zum gesetz und zum zeugniss ” ，维也纳， 1883年; zah “ erneste blicke在Den wahn明镜modernen kritik万” ， gutersloh ， 1893年;同上， “之deuteronomium ” ， 1890年;同上， “ israelitische und judische历史馆” ， 1895年; rupprecht ， “模具anschauung明镜kritischen schule wellhausens vom pentateuch ” ，莱比锡， 1893年;同上， “之rathsel万funfbuches mose und塞纳河falsche losung “ ， gutersloh ， 1894年;同上， ”万rathsels losung为了beitrage zur richtigen losung万pentateuchrathsels “ ， 1897年;同上， ”模具kritik nach ihrem里克uknd unrecht “ ， 1897 ” ; mosaica法或法律的摩西和更高批评“ （沙伊斯，罗林森，战壕， lias ， wace ，等等） ，伦敦， 1894年;卡。 Meignan, "De L'Eden a Moise", Paris, 1895, 1-88; Baxter, "Sanctuary and Sacrifice", London, 1896; Abbé de Broglie, "Questions bibliques", Paris, 1897, pp.梅尼昂， “德l'伊甸园一moise ” ，巴黎， 1895年， 1-88 ;巴克斯特， “庇护所和献身精神” ，伦敦， 1896年; abbé德布罗意， “问题bibliques ” ，巴黎， 1897年，页。 89-169; Pelt, "Histoire de l'AT", 3rd ed., Paris, 1901, I, pp. 89-169 ;毛皮， “历史学德l' ” ，第三教育署，巴黎， 1901年，我页。 291-326; Vigouroux, "Les Livres Saints et la critique ratioinaliste", Paris, 1902, III, 1-226; IV, 239-53, 405-15; Idem, "Manuel biblique", 12th ed., Paris, 1906, I, 397-478; Kley, "Die Pentateuchfrage, ihre Geschichte und ihre Systeme", Munster, 1903; Hopfl, "Die hohere Bibelkritik", Paderborn, 1902; Thomas, "The Organic Unity of the Pentateuch", London, 1904; Wiener, "Studies in Biblical Law", London, 1904; Rouse, "The Old Testament in New Testament Light", London, 1905; Redpath, "Modern Criticism and the Book of Genesis", London, 1905; Hoberg, "Moses und der Pentateuch", Freiburg, 1905; Orr, "The Problem of the Old Testament considered with reference to Recent Criticism", London, 1906. 291-326 ; vigouroux ， “就业辅导组livres圣人等香格里拉批判ratioinaliste ” ，巴黎， 1902年，三， 1-226 ;四， 239-53 ， 405-15 ;同上， “曼努埃尔biblique ” ，第12版，巴黎， 1906 ，我， 397-478 ; kley ， “模具pentateuchfrage ， ihre历史馆und ihre systeme ” ，明斯特， 1903年; hopfl ， “模具hohere bibelkritik ” ，帕德博恩， 1902年;托马斯， “有机统一的pentateuch ” ，伦敦， 1904 ;维纳， “研究在圣经法” ，伦敦， 1904年;振奋， “旧约在新约圣经轻” ，伦敦， 1905年; redpath ， “现代的批评和这本书的成因” ，伦敦， 1905年; hoberg ， “摩西und明镜pentateuch “ ，弗赖堡， 1905年;奥尔， ”问题旧约考虑参照最近批评“ ，伦敦， 1906 。
E. OPPONENTS OF THE MOSAIC AUTHORSHIP OF THE PENTATEUCH e.对手的花叶作者的pentateuch
A detailed account of the opposition to the Mosaic authorship of the Pentateuch is neither desirable nor necessary in this article.详细交代反对镶嵌作者的pentateuch是既不可取，也没有必要在这方面的文章。 In itself it would form only a noisome history of human errors; each little system has had its day, and its successors have tried their best to bury it in hushed oblivion.在本身，它将只是一个noisome人类历史的错误;每个小系统有其天，及其后继者均已竭尽所能，以埋葬它在hushed遗忘。 The actual difficulties we have to consider are those advanced by our actual opponents of today; only the fact that the systems of the past show us the fleeting and transitory character of the actual theories now in vogue can induce us to briefly enumerate the successive views upheld by the opponents of the Mosaic authorship.实际困难，我们要考虑的是那些先进的，由我们的实际对手，今天只有一个事实，即系统过去我们展示了短暂的和过渡性质，实际的理论，现在在时尚可以吸引我们简略地列举连续的意见，坚持由反对该马赛克的作者。
(1) Abandoned Theories （ 1 ）被遗弃的理论
The views advanced by the Valentinian Ptolemy, the Nazarites, Abenesra, Carlstadt, Isaac Peyrerius, Baruch Spinoza, Jean Leclerc are sporadic phenomena.先进的意见，由valentinian托勒密， nazarites ， abenesra ， carlstadt ，艾萨克peyrerius ， baruch斯宾诺莎，让蕾可蕾彩妆是零星的现象。 Not all of them were wholly incompatible with the Mosaic authorship as now understood, and the others have found their answer in their own time.-With the work of John Astrue, published in 1753, began the so-called Hypothesis of Documents which was further developed by Eichhorn and Ilgen.并非所有的人完全不符合花叶作者像现在的理解，和其他人发现他们的答案在自己的time. -工作与约翰astrue ，发表在1753年，开始了所谓假说的文件，进一步开发艾希霍恩和伊尔根。 But the works of the suspended priest, Alexander Geddes, published in 1792 and 1800, introduced the Hypothesis of Fragments, which in its day was elaborated and championed by Vater, de Wette (temporarily at least), Berthold, Hartmann, and von Bohlen.但工程的暂停神父，亚历山大格迪斯，发表于1792年和1800年，介绍了该假说的碎片，这在其一天的阐述和倡导的乏特氏，德wette （至少暂时） ， berthold ，哈特曼，冯波伦。 This theory was soon confronted by, and had to yield to the Hypothesis of Complements or Interpolations which numbered among its patrons Kelle, Ewald, Stahelin, Bleek, Tuch, de Wette, von Lengerke, and for a brief period also Franz Delitzsch.这一理论很快面对，不得不屈服的假设补充或插值，其中编号之间的顾客kelle ，埃瓦尔德， stahelin ， bleek ， tuch ，德wette ，冯lengerke ，并为一段短时期也弗朗茨delitzsch 。 The theory of interpolations again had hardly found any adherents before Gramberg (1828), Stahelin (1830), and Bleek (1831) returned to the Hypothesis of Documents, proposing it in a somewhat modified form.理论插值再次难以发现任何信徒之前，格兰贝格（ 1828 ） ， stahelin （ 1830 ） ，和bleek （ 1831 ）返回到假说的文件，提出了它在一个有点修订的形式。 Subsequently, Ewald, Knobel, Hupfeld, Noldeke, and Schrader advanced each a different explanation of the documentary hypothesis.随后，埃瓦尔德， knobel ， hupfeld ， noldeke ，施拉德先进的每一个不同的解释，该纪录片的假说。 But all of these are at present only of an historical interest.但所有这些都是目前只有一个历史的兴趣。
(2) Present Hypothesis of Documents （ 2 ）目前的假说文件
A course of religious development in Israel had been proposed by Reuss in 1830 and 1834, by Vatke in 1835, and by George in the same year.一个疗程的宗教发展，在以色列已提出reuss在1830年和1834年，由vatke在1835年，由乔治在同一年。 In 1865-66 Graf took up this idea and applied it to the literary criticism of the Hexateuch; for the critics had begun to consider the Book of Josue as belonging to the preceding five books, so that the collection formed a Hexateuch instead of a Pentateuch.在1865年至1866年格拉夫了这个想法，并应用于以文学批评的hexateuch ;批评者已开始考虑这本书的josue属于在前五年的书籍，以便收集，形成了hexateuch不是一个pentateuch 。 The same application was made by Merx in 1869.同时提出申请，由merx于1869年。 Thus modified the documentary theory continued in its development until it reached the state described in the translation of the Bible by Kautzsch (3rd ed., with Introduction and Annotations, Tübingen, 1908 sqq.).因此，修改该纪录片的理论，继续在其发展，直至达到国家所描述的翻译圣经kautzsch （第三教育署，介绍和说明，蒂宾根大学， 1908 sqq ） 。 In itself there is nothing against the assumption of documents written by Moses; but we cannot ascribe with certainty anything of our literary remains to the hands of the Hebrew lawgiver.在本身是没有对假设的书面文件，由郑慕智;但我们不能归于肯定什么，我们的文学，仍然掌握在希伯来语lawgiver 。 The beginning of written accounts must be placed towards the end of the time of Judges; only then were fulfilled the conditions which must precede the origin of a literature properly so called, ie, a general acquaintance with the art of writing and reading, stationary settlement of the people, and national prosperity.年初的书面帐目，必须放置在接近年底的时候，法官才得到满足的条件，必须先起源文学妥善所谓的，也就是说，一般熟人与艺术的写作和阅读，平稳解决把人民的，民族的繁荣。 What then are the oldest literary remains of the Hebrews?那么，是最古老的文学仍然是希伯来人呢？ They are the collections of the songs dating from the heroic time of the nation, eg, the Book of the Wars of the Lord (Numbers 21:14), the Book of the Just (Joshua 10:12 sqq.), the Book of Songs (1 Kings 8:53; cf. Budde, "Geschichte der althebr. Literature", Leipzig, 1906, 17).他们收藏的歌曲，约会，从英雄的时候，民族，例如，这本书的战争勋爵（号码21时14分） ，这本书的正义（约书亚10时12 sqq ） ，这本书的歌曲（ 1国王8时53分;比照布德， “历史馆明镜althebr 。文学” ，莱比锡， 1906年， 17 ） 。 The Book of the Covenant (Exodus 20:24-23:19) too must have existed before the other sources of the Pentateuch.这本书的盟约（出埃及记20:24-23:19 ）也必须有前已存在的其他来源的pentateuch 。 The oldest historical work is probably the book of the Yahwist, designated by J, and ascribed to the priesthood of Juda, belonging most probably to the ninth century BC最古老的历史的工作，可能是这本书的yahwist ，指定由J ，并归因于神职人员的juda ，属于极有可能到公元前九世纪
Akin to this is the Elohim document, designated by E, and written probably in the northern kingdom (Ephraim) about a century after the production of the Yahweh document.类似这是罗欣文件，指定由E和书面可能是在北部的英国（ ephraim ）约一个世纪后，生产的雅巍文件。 These two sources were combined by a redactor into one work soon after the middle of the sixth century.这两个来源，合并由一个redactor成一个工作后不久，中六世纪。 Next follows the law-book, almost entirely embodied in our actual Book of Deuteronomy, discovered in the temple 621 BC, and containing the precipitate of the prophetic teaching which advocated the abolition of the sacrifices in the so- called high places and the centralization of worship in the temple of Jerusalem.明年如下法律书籍，几乎完全体现在我们的实际预订的申命记，发现在庙621年，并载有沉淀的预言教学主张取消了牺牲在所谓的高学位和集中崇拜，在耶路撒冷的圣殿。 During the Exile originated the Priestly Code, P, based on the so-called law of holiness, Lev., xvii-xxvi, and the programme of Ezechiel, xl-xlviii; the substance of P was read before the post-exilic community by Esdras about 444 BC (Nehemiah 8-10), and was accepted by the multitude.在流亡源自该priestly代码，磷，基于对所谓的法律的神圣，列弗，十七-二十六，方案ezechiel ， xl -四十八;实质P的阅读之前，后exilic社会埃斯德拉斯约公元前444 （尼希米记8月10日） ，并接受了众多。 History does not tell us when and how these divers historical and legal sources were combined into our present Pentateuch; but it is generally assumed that there was an urgent call for a compilation of the tradition and pre-exilic history of the people.历史不会告诉我们何时和如何这些潜水员的历史和法律依据的来源合并为我们目前的pentateuch ，但人们普遍假定，有迫切要求有一个汇编的传统和前exilic的历史，人民的。 The only indication of time may be found in the fact that the Samaritans accepted the Pentateuch as a sacred book probably in the fourth century BC Considering their hatred for the Jews, one must conclude that they would not have taken this step, unless they had felt certain of the Mosaic origin of the Pentateuch.唯一显示的时间可能会找到一个事实，即撒玛利亚会接受pentateuch作为一个神圣的书可能是在公元前四世纪时考虑他们的仇恨犹太人，我们必须结束，他们不会采取这一步骤，除非他们认为，某些镶嵌原产地的pentateuch 。 Hence a considerable time must have intervened between the compilation of the Pentateuch and its acceptance by the Samaritans, so that the work of combining must be placed in the fifth century.因此，一段相当长的时间必须有干预之间的汇编的pentateuch和接受撒玛利亚会，所以这方面的工作相结合，必须放置在第五世纪。 It is quite generally agreed that the last redactor of the Pentateuch completed his task with great adroitness.这是很普遍一致认为，去年redactor的pentateuch完成他的任务与伟大adroitness 。 Without altering the text of the older sources, he did all within man's power to fuse the heterogeneous elements into one apparent (?) whole, with such success that not only the Jews after the fourth century BC, but also the Christians for many centuries could maintain their conviction that the entire Pentateuch was written by Moses.而不改变文本老一辈的来源，他都在人的权力，融合异质要素纳入一明显的（ ？ ）的整体情况，这样的成功，不仅犹太人后，公元前四世纪，但也是基督徒许多世纪可保持他们的信念，即整个pentateuch作者是摩西。
(3) Deficiencies of the Critical Hypothesis （ 3 ）缺陷的关键假说
As several Pentateuchal critics have endeavoured to assign the last redaction of the Pentateuch to more recent dates, its placement in the fifth century may be regarded as rather favourable to conservative views.正如几位pentateuchal批评者一直在努力转让最后节录的pentateuch ，以较近期的日期，其位置在五世纪可能被视为有利的，而不是保守的看法。 But it is hard to understand why the patrons of this opinion should not agree in considering Esdras as the last editor.但它是很难理解为什么顾客的意见，这不应该同意在考虑埃斯德拉斯作为最后的编辑器。 Again, it is quite certain that the last editor of the Pentateuch must have notably preceded its acceptance on the part of the Samaritans as a sacred book; bit is it probably that the Samaritans would have accepted the Pentateuch as such in the fourth century BC, when the national and religious opposition between them and Jews was well developed?再次，这是很肯定的是，最后的编辑，该pentateuch必须有显着之前，它接受对部分撒玛利亚会作为一个神圣的书;位是它可能认为撒玛利亚会已接纳pentateuch这样，在公元前四世纪，当民族和宗教的对立，他们和犹太人是发达？ Is it not more probable that the mixed nation of Samaria received the Pentateuch through the priest sent to them from Assyria?是不是更可能混合的国家，撒马利亚收到pentateuch通过牧师发送到他们从亚述？ Cf.比照。 2 Kings 17:27. 2国王17时27分。 Or again, as this priest instructed the Samaritan population in the law of the god of the country, is it not reasonable to suppose that he taught them the Pentateuchal law which the ten tribes carried with them when they separated from Juda?或再次，因为这牧师指示撒玛利亚人口，在法律上的神的国家，这不是合理的假设，他教导他们pentateuchal法，其中10部落进行与他们当他们脱离juda ？ At any rate, the fact that the Samaritans accepted as sacred only the Pentateuch, but not the Prophets, leads us to infer that the Pentateuch existed among the Jews before a collection of the prophetic writings was made, and that Samaria chose its sacred book before even Juda placed the works of the Prophets on the same level with the work of Moses.在任何率，事实上，撒玛利亚会接纳为神圣的，只有pentateuch ，但不是先知，导致我们可以推断，该pentateuch之间存在的犹太人之前，收集了预言的著作发了言，并撒马利亚选择自己的神圣书之前甚至juda放在工程先知对同一水平的工作与摩西。 But this natural inference finds no favour among the critics; for it implies that the historical and legal traditions codified in the Pentateuch, described the beginning, and not the end, of Israel's religious development.但这种自然的推论，认为没有赞成之间的批评;意味的历史和法律传统的编纂，在pentateuch ，所描述的开始，不是结束，以色列的宗教发展。 The view of Israel's religious development prevalent among the critics implies that the Pentateuch is later than the Prophets, and that the Psalms are later than both.认为，以色列的宗教发展中普遍存在的批评意味着该pentateuch是不迟于先知，并认为诗篇是不迟于双方。 After these general considerations, we shall briefly examine the main principles, the methods, the results, and the arguments of the critical theory.之后，这些一般性的考虑，我们将简要研究的主要原则，方法，结果，和论点，批判理论。
(a) Principles of the Critics （一）原则的批评
Without pretending to review all the principles involved in the theories of the critics, we draw attention to two: the historical development of religion, and the comparative value of internal evidence and tradition.没有假装检讨所有的原则，所涉及的理论批评，我们提请大家注意二：历史发展的宗教，和比较的价值，内部证据和传统。
(i) The theory of the historical evolution of Israelitic religions leads us from Mosaic Yahwehism to the ethical monotheism of the Prophets, from this to the universalist conception of God developed during the Exile, and from this again to the ossified Phariseeism of later days. （一）理论的历史演变israelitic宗教导致我们从花叶yahwehism ，以伦理一神教的先知，从这个以普遍性的概念，上帝期间制定的流亡政府，并从这个再次向僵化的phariseeism后来的天。 This religion of the Jews is codified in our actual Pentateuch, but has been fictitiously projected backwards in the historical books into the Mosaic and pre-prophetic times.这个宗教的犹太人是编纂在我们的实际pentateuch ，但已被虚假的预测倒退，在历史的书籍到花叶和前预言的时代。 The idea of development is not a purely modern discovery.发展理念是不是一个纯粹的现代发现。 Meyer ("Der Entwicklungsgedanke bei Aristoteles", Bonn, 1909) shows that Aristotle was acquainted with it; Gunkel ("Weiterbildung der Religion", Munich, 1905, 64) maintains that its application to religion is as old as Christianity, and that St. Paul has enunciated this principle; Diestel ("Geschichte des AT in der chrislichen Kirche", Jena, 1869, 56 sqq.), Willmann ("Geschichte des Idealismus", 2nd ed., II, 23 sqq.), and Schanz ("Apologie des Christentums", 3rd ed. II, 4 sqq., 376) find the same application in the writings of the Fathers, though Hoberg ("Die Forschritte der bibl. Wissenschaften", Freiburg, 1902, 10) grants that the patristic writers often neglect the external forms which influenced the ideas the Chosen People.迈耶（ “明镜entwicklungsgedanke北亚里士多德” ，波恩， 1909 ）表明，亚里士多德是熟悉它; gunkel （ “ weiterbildung明镜宗教” ，慕尼黑， 1905年， 64岁）主张及其应用，以宗教一样古老的基督教，以及圣郑明训已阐述了这一原则;迪斯特尔（ “历史馆在万在明镜chrislichen kirche ” ，耶拿， 1869年， 56 sqq ） ， willmann （ “万idealismus历史馆” ，第二版，第二， 23 sqq ） ，和schanz （ “辩护万christentums ” ，第三教育署。二，四sqq ， 376 ）找到相同的应用在著作中的父亲，虽然hoberg （ “死forschritte明镜bibl 。 wissenschaften ” ，弗赖堡， 1902年， 10 ）赠款教父作家常常忽略的外部形式，这也影响到思想所选择的人。 The Fathers were not fully acquainted with profane history, and were more concerned about the contents of Revelation than about its historical development.父亲并不完全熟悉亵渎历史，并更关心的内容，启示比约其发展的历史。 Pesch ("Glaube, Dogmen und geschichtliche Thatsachen" in "Theol. Zeitfragen", IV, Freiburg, 1908, 183) discovers that St. Thomas, too, admits the principle of development in his "Summa" (II-II, Q. i, a. 9, 10; Q. ii, a. 3; etc.). pesch （ “ glaube ， dogmen und geschichtliche thatsachen ”在“ theol 。 zeitfragen ” ，四，弗赖堡， 1908 ， 183 ）发现圣托马斯，也承认的原则，发展在他的“总结” （二-二，问：我答： 9 ， 10 ;问：二A三;等） 。 But the Catholic conception of this principle avoids two extremes:但天主教的概念，这个原则，避免两个极端：
the theory of degeneracy, based on the teaching of the early Lutheran theologians (cf. Giesebrecht, "Die Degradationshypothese und die altl. Geschichte", Leipzig, 1905; Steude, "Entwicklung und Offenbarung", Stuttgart, 1905, 18 sqq.);理论简的基础上，教学的早期路德神学家（参见吉泽布雷希特， “模具degradationshypothese und模具altl 。历史馆” ，莱比锡， 1905年; steude ， “ entwicklung und offenbarung ” ，斯图加特， 1905年， 18 sqq ） ;
the theory of evolution which dissolves all truth and history into purely natural development to the exclusion of everything supernatural.进化论，其中溶解，所有的真相和历史到纯粹的自然发展，以排除一切超自然的。
It is this latter extreme that is advocated by the Biblical critics.这是后者的极端，就是主张由圣经的批评。 Their description of the early religion of Israel is contradicted by the testimony of the oldest Prophets whose authority is not questioned by them.他们的描述早期的宗教，以色列是矛盾的证词，最古老的先知，其权威是没有质疑他们。 These inspired seers know of the fall of Adam (Hosea 6:7), the call of Abraham (Isaiah 29:23; Micah 7:20), the destruction of Sodom and Gomorrha (Hosea 11:8; Isaiah 1:9; Amos 4:11), the history of Jacob and his struggle with the angel (Hosea 12:2 sqq.), Israel's exodus from Egypt and dwelling in the desert (Hosea 2:14; 7:16; 11:1; 12:9, 13; 13:4, 5; Amos 2:10; 3:1; 9:7), the activity of Moses (Hosea 12:13; Micah 6:4; Isaiah 63:11-12), a written legislation (Hosea 8:12), and a number of particular statutes (cf. Kley, "Die Pentateuchfrage", Munster, 1903, 223 sqq.).这些灵感seers知道秋天亚当（何西阿6时07分） ，的号召，石礼谦（以赛亚书29:23 ;弥迦7时20分） ，销毁所多玛和gomorrha （何西阿11时08分;以赛亚书1时09分;阿莫斯4时11分） ，历史雅各布和他的斗争与天使（何西阿12时02分sqq ） ，以色列的出埃及记从埃及和居住在沙漠中（何西阿2时14分; 7时16分; 11时01分; 12时09分， 13人; 13时04分， 5条;阿莫斯2时10分; 3:1 ; 9时07分） ，活动郑慕智（何西阿12时13分;弥迦6时04分;以赛亚书63:11-12 ） ，书面法例（何西阿8时12分） ，以及一些特别的法规（参见kley ， “模具pentateuchfrage ” ，明斯特， 1903年， 223 sqq ） 。 Again, the theory of development is more and more contradicted by the results of historical investigation.再次，发展的理论是，越来越多的矛盾的结果，历史调查。 Weber ("Theologie und Assyriologie im Streit um Babel und Bibel", Leipzig, 1904, 17) points out that the recent historical results imply decadence rather than development in ancient oriental art, science, and religion; Winckler ("Religionsgeschichtler und geschichtl. Orient", Leipzig, 1906, 33) considers the evolutionary view of the primitive state of man as false, and believes that the development theory has, at least, been badly shaken, if not actually destroyed by recent Oriental research (cf. Bantsch, "Altorientalischer und israelitischer Monothesismus", Tübingen, 1906).韦伯（ “ theologie und assyriologie即时通讯streit这个巴别塔und bibel ” ，莱比锡， 1904年， 17 ）指出，最近的历史结果意味着颓废，而不是发展，在古代东方艺术，科学，宗教等; winckler （ “ religionsgeschichtler und geschichtl 。东方“ ，莱比锡， 1906年， 33岁）认为，进化鉴于原始状态的男子，虚假，并认为发展理论，至少，受到严重动摇，如果不是实际上摧毁了最近的东方研究（参见bantsch ” altorientalischer und israelitischer monothesismus “ ，蒂宾根大学， 1906年） 。 Köberle ("Die Theologie der Gegenwart", Leipzig, 1907, I, 2) says that the development theory has exhausted itself, reproducing only the thoughts of Wellhausen, and deciding particular questions not in the light of facts, but according to the postulates of the theory. köberle （ “死theologie明镜gegenwart ” ，莱比锡， 1907年，我2 ）指出，发展理论已用尽本身，复制的唯一的想法浩，并作出决定的问题，特别是在没有根据的事实，但根据该假设的这一理论。 Finally, even the rationalistic writers have thought it necessary to replace the development theory by another more in agreement with historical facts.最后，即使是理性的作家都认为有必要，以取代发展理论的另一个更在协议与历史事实。 Hence Winckler ("Ex Oriente lux", Leipzig, 1905- 6; Idem, "Der Alte Orient", III, 2-3; Idem, "Die babylonische Geisteskultur in ihren Beziehungen zur Kulturentwicklung der Menschheit" in "Wissenschaft und Bildung", Leipzig, 1907; cf. Landersdorfer in "Historisch-Politische Blatter", 1909, 144) has originated the theory of pan-Babelism according to which Biblical religion is conceived as a conscious and express reaction against the Babylonian polytheistic state religion.因此winckler （ “当然东方勒克斯” ，莱比锡， 1905年-六;同上， “明镜更改及东方” ，三， 2月3日;同上， “模具b abylonischeg eisteskultur在i hrenb eziehungenz urk ulturentwicklung明镜m enschheit”在“ w issenschaftu nd教化” ，莱比锡， 1907年;比照兰德斯多费尔在“ historisch - politische布拉特” ， 1909 ， 144 ）起源的理论，泛babelism根据这些圣经宗教是设想为一种有意识的反应，并表示对巴比伦polytheistic国家宗教。 It was not the common property of Israel, but of a religious sect which was supported in Babylon by certain monotheistic circles irrespective of nationality.这是不是共同财产，以色列，但一个教派，这是支持在巴比伦某些一神教的各界人士，不论其国籍。 This theory has found powerful opponents in Budde, Stade, Bezold, Köberle, Kugler, Wilke, and others; but it has also a number of adherents.这一理论已发现强大对手的布德，比赛， bezold ， köberle ，库格勒，威尔克，和其他国家;但它也有不少信徒。 Though wholly untenable from a Christian point of view, it shows at least the weakness of the historical development theory.虽然完全站不住脚的，从基督教的角度来看，它表明至少有弱点，历史发展的理论。
(ii) Another principle involved in the critical theory of the Pentateuch supposes that the internal evidence of literary criticism is of higher value than the evidence of tradition. （二）的另一项原则所涉及的批判理论的pentateuch假设认为，内部的证据，文学批评的是价值较高的，比传统的证据。 But thus far the results of excavations and historical research have been favourable to tradition rather than to internal evidence.但迄今为止的结果，发掘和历史研究已有利的传统，而不是内部的证据。 Let the reader only remember the case of Troy, Tiryns, Mycenae, and Orchomenos (in Greece); the excavations of the English explorer Evans in Crete have shown the historical character of King Minos and his labyrinth; Assyrian inscriptions have re-established the historical credit of King Midas of Phrygia; similarly, Menes of Thebes and Sargon of Agade have been shown to belong to history; in general, the more accurate have been the scientific investigations, the more clearly have they shown the reliability of even the most slender traditions.让读者只记得该案件特洛伊，梯林斯，迈锡尼，奥尔霍迈诺斯（在希腊） ;挖掘的英语Explorer的商务部长埃文斯在克里特，显示了历史人物的国王米诺斯和他迷路;亚述人题字重新建立的历史信用国王迈达斯的phrygia ;同样，美尼斯的底比斯和萨尔贡的甲德已被证明属于历史;一般的，更准确，一直是科学的调查，更清楚地表明，他们的可靠性，即使是最微弱的传统。 In the field of New-Testament criticism the call "back to tradition" has begun to be heeded, and has been endorsed by such authorities as Harnack and Deissmann.在该领域的新约圣经的批评，呼吁“回到传统” ，已经开始注意，并已通过这类机构作为哈纳克和戴斯曼。 In the study of the Old Testament too there are unmistakable signs of a coming change.在研究旧约也有明确无误的迹象，一个未来的变化。 Hommel ("Die altisrealitische Überlieferung in inschriftlicher Beleuchtung", Munich, 1897) maintains that Old- Testament tradition, both as a whole and in its details, proves to be reliable, even in the light of critical research. hommel （ “死altisrealitische überlieferung在inschriftlicher beleuchtung ” ，慕尼黑， 1897 ）坚持认为，旧的传统，证明了，无论是作为一个整体，并在其细节，证明是可靠的，即使是在根据研究的关键。 Meyer ("Die Entstehung des Judentums", Halle, 1896) comes to the conclusion that the foundations of the critical Pentateuchal theory are destroyed, if it can be proved that even part of the impugned Hebrew tradition is reliable; the same writer proves the credibility of the sources of the Books of Esdras (cf. "Grundriss der Geographie und Geschichte des alten Orientes", Munich, 1904, 167 sqq.).迈耶（ “死entstehung万judentums ” ，哈勒， 1896年）得出结论的基础的关键pentateuchal理论被摧毁，如果可以证明，即使是部分的非难的希伯来传统，是可靠的;同一作家证明的公信力该来源的帐簿埃斯德拉斯（参见“ grundriss明镜geographie und历史馆万alten orientes ” ，慕尼黑， 1904年， 167 sqq ） 。 SA Fries has been led by his critical studies, and without being influenced by dogmatic bias, to accept the whole traditional view of the history of Israel. SA服务薯条已率领他的批判研究，并没有受教条式的偏见，接受整个的传统观点以色列历史。 Cornill and Oettli express the conviction that Israel's traditions concerning even its earliest history are reliable and will withstand the bitterest attacks of criticism; Dawson (cf. Fonck, "Kritik und Tradition im AT" in "Zeitschrift fur katholische Theologie", 1899, 262-81) and others apply to tradition the old principle which has been so frequently misapplied, "magna est veritas, et praevalebit"; Gunkel ("Religionsgeschichtliche Volksbucher", II, Tübingen, 1906, 8) grants that Old-Testament criticism has gone a little too far, and that many Biblical traditions now rejected will be re-established. cornill和oettli表示深信以色列的传统有关，甚至其最早的历史是可靠的和能够承受bitterest攻击的批评;道森（参见方克， “ kritik und传统即时通讯”在“ zeitschrift毛皮katholische theologie ” ， 1899年， 262 - 81 ）和其他适用于传统的旧的原则，已使经常误用， “玛格纳预计参加了Veritas ，等praevalebit ” ; gunkel （ “ religionsgeschichtliche volksbucher ” ，第二章，蒂宾根大学， 1906年， 8 ）赠款，旧圣经批评了一小太远，而且许多圣经的传统，现在拒绝将重新建立。
(b) Critical Method （二）关键方法
The falsehood of the critical method does not consist in the use of criticism as such, but in its illegitimate use.谎言的关键方法并不在使用的批评，这样的，但在其非法使用。 Criticism became more common in the sixteenth and seventeenth centuries; at the end of the eighteenth it was applied to classical antiquity.批评变得更为常见，在第十六和第十七世纪;在年底第十八它适用于古典文物。 Bernheim ("Lehrbuch der historischen Methode", Leipzig, 1903, 296) believes that by this means alone history first became a science.伯恩海姆（ “ lehrbuch明镜historischen methode ” ，莱比锡， 1903年， 296页）认为，通过这意味着单独的历史首次成为一门科学。 In the application of criticism to the Bible was are limited, indeed, by the inspiration and the canonicity of its books; but there is an ample field left for our critical investigations (Pesch, "Theol. Zeitfragen", III, 48).在应用程序的批评，圣经是很有限，事实上，由灵感和canonicity其书籍，但有一个充分的领域留给我们的关键调查（ pesch ， “ theol 。 zeitfragen ” ，三， 48 ） 。
Some of the principal sins of the critics in their treatment of Sacred Scripture are the following:一些主要的捷联惯导系统的批评者在其治疗的神圣经文是以下几点：
They deny everything supernatural, so that they reject not merely inspiration and canonicity, but also prophecy and miracle a priori (cf. Metzler, "Das Wunder vor dem Forum der modernen Geschichtswissenschaft" in "Katholik", 1908, II, 241 sqq.).他们否认一切超自然的，使他们拒绝不只是灵感和canonicity ，而且还预言和奇迹的先验（参见metzler “之wunder的VOR DEM的论坛，明镜modernen geschichtswissenschaft ”在“ katholik ” ， 1908年第一，二， 241 sqq ） 。 。
They seem to be convinced a priori of the credibility of non-Biblical historical documents, while they are prejudiced against the truthfulness of Biblical accounts.他们似乎确信先验的公信力，非圣经的历史文献，而他们是歧视的真实性圣经帐户。 (Cf. Stade, "Geschichte Israel's", I, 86 seq., 88, 101.) Depreciating external evidence almost entirely, they consider the questions of the origin, the integrity, and the authenticity of the sacred books in the light of internal evidence (Encycl. Prov. Deus, 52). （参见比赛， “历史馆以色列的” ，我， 86条及以下各条， 88 ， 101 ） 。贬值的外部证据，几乎完全是，他们考虑问题的起源，完整性，真实性，神圣的书籍，根据内部证据（ encycl.省。 deus ， 52岁） 。
They overestimate the critical analysis of the sources, without considering the chief point, ie, the credibility of the sources (Lorenz, "Die Geschichtswissenschaft in ihren Hauptrichtungen und Aufgaben", ii, 329 sqq.).他们高估的批判性分析的来源，而不考虑行政点，即公信力的来源（洛伦兹， “模具geschichtswissenschaft在ihren hauptrichtungen und aufgaben ” ，第二章， 329 sqq ） 。 Recent documents may contain reliable reports of ancient history.最近的文件可能包含可靠报告，古老的历史。 Some of the critics begin to acknowledge that the historical credibility of the sources is of greater importance than their division and dating (Stark, "Die Entstehung des AT", Leipzig, 1905, 29; cf. Vetter, "Tübinger theologische Quartalschrift", 1899, 552).一些批评者开始承认历史的公信力，消息来源是更重要的，比他们的分工和交友（斯塔克， “模具entstehung万” ，莱比锡， 1905年， 29 ;比照vetter ， “ tübinger theologische quartalschrift ” ， 1899 ， 552 ） 。
The critical division of sources is based on the Hebrew text, though it is not certain how far the present Massoretic text differs from that, for instance, followed by the Septuagint translators, and how far the latter differed form the Hebrew text before its redaction in the fifth century BC Dahse ("Textkritische Bedenken gegen den Ausgangspunkt der heutigen Pentateuchkritik" in "Archiv fur Religionsgeschichte", VI, 1903, 305 sqq.) shows that the Divine names in the Greek translation of the Pentateuch differ in about 180 cases from those of the Hebrew text (cf. Hoberg, "Die Genesis", 2nd ed., p. xxii sqq.); in other words and phrases the changes may be fewer, but it would be unreasonable to deny the existence of any.关键的分工来源的基础上，希伯来文，虽然这不是某些多远目前massoretic文本的不同，例如，其次是septuagint翻译，并有多远后者不同形式的希伯来文面前的案文在其节录公元前五世纪， dahse （ “ textkritische bedenken葛根书斋ausgangspunkt明镜heutigen pentateuchkritik ”在“ archiv毛皮religionsgeschichte ” ，六， 1903年， 305 sqq ）表明，该神的名字，在希腊语翻译的pentateuch不同，在约180例，从这些该希伯来语文本（参见hoberg ， “模具成因” ，第二版，第22 sqq ） ;在其他单词和短语的变化，可能会更少，但它是不合理的否认存在任何。 Again, it is antecedently probable that the Septuagint text differs less from the Massoretic than from the ante-Esdrine text, which must have been closer to the original.再次，这是antecedently可能认为septuagint文字不同，较少从massoretic比从前厅esdrine文本，它必须已接近原来的。 The starting point of literary criticism is therefore uncertain.起点文学批评，因此不确定性。 It is not an inherent fault of literary criticism that it was applied to the Pentateuch after it had become practically antiquated in the study of Homer and the Nibelungenlied (cf. Katholik, 1896, I, 303, 306 sqq.), nor that Reuss considered it as more productive of difference of opinion than of results (cf. Katholik, 1896, I, 304 seq.), nor again that Wellhausen thought it had degenerated into childish play.这并不是一个固有的故障的文学批评，这是应用到pentateuch后，它已成为几乎过时的，在研究荷马和尼伯龙根之歌（参见katholik ， 1896年，我， 303 ， 306 sqq ） ，也不是说reuss考虑它作为更具生产力的意见分歧比的结果（参见katholik ， 1896年，我， 304及以下各段） ，也再次证明浩以为它已蜕变为幼稚的发挥。 Among Bible students, Klostermann ("Der Pentateuch", Leipzig, 1893), Konig ("Falsche Extreme im Gebiete der neueren Kritik des AT", Leipzig, 1885; "Neueste Prinzipien der alt. Kritik", Berlin, 1902; "Im Kampfe um das AT", Berlin, 1903), Bugge ("Die Hauptparabeln Jesu", Giessen, 1903) are sceptical as to the results of literary criticism, while Orelli ("Der Prophet Jesaja", 1904, V), Jeremias ("Das alte Testament im Lichte des Alten Orients", 1906, VIII), and Oettli ("Geschichte Israels", V) wish to insist more on the exegesis of the text than on the criss-cross roads of criticism.其中圣经的学生， klostermann （ “明镜pentateuch ” ，莱比锡， 1893 ） ，柯尼格（ “ falsche极端的即时通讯gebiete明镜neueren kritik万” ，莱比锡， 1885年“ ; neueste prinzipien明镜按Alt 。 kritik ” ，柏林， 1902年;名为“ IM kampfe嗯之“ ，柏林， 1903年） ，布格（ ”死hauptparabeln jesu “ ，吉森， 1903年）是持怀疑态度，以结果的文学批评，而我认为奥利尼（ ”明镜先知叶塞亚“ ， 1904年，五） ， jeremias （ ”之更改及证明即时通讯利希特万alten定位“ ， 1906年，第八章） ，以及oettli （ ”历史馆israels “ ，第五章）要坚持更多地放在注释的文字比对十字交叉的道路批评。 G. Jacob ("Der Pentateuch", Göttingen, 1905) thinks that the past Pentateuchal criticism needs a thorough revision; Eerdmans ("Die Komposition der Genesis", Giessen, 1908) feels convinced that criticism has been misled into wrong paths by Astrue. g.雅各布（ “明镜pentateuch ” ，哥廷根， 1905 ）认为，过去pentateuchal的批评，需要有一个彻底的修改; eerdmans （ “死komposition明镜成因” ，吉森， 1908年）认为，确信，批评被误导到错误的路径由astrue 。 Merx expresses the opinion that the next generation will have to revise backwards many of the present historico-literary views of the Old Testament ("Religionsgeschichtliche Volksbucher", II, 1907, 3, 132 sqq.). merx表示认为，下一代将不得不修改倒退，许多本historico文学的意见，旧约（ “ religionsgeschichtliche volksbucher ”第一，二， 1907年， 3 ， 132 sqq ） 。
(c) Critical Results （三）重大成果
Here we must distinguish between the principles of criticism and its results; the principles of the historical development of religion, for instance, and of the inferiority of tradition to internal evidence, are not the outcome of literary analysis, but are its partial basis.在这里，我们必须区分的原则，批评和其结果;原则的历史发展，宗教，例如，和自卑的传统内部的证据，都没有结果，文学分析，但其局部的基础上。 Again, we must distinguish between those results of literary criticism which are compatible with the Mosaic authenticity of the Pentateuch and those that contradict it.再次，我们必须区分这些成果的文学批评，这是符合马赛克的真实性，该pentateuch和那些矛盾。 The patrons of the Mosaic authorship of the Pentateuch, and even the ecclesiastical Decree relating to this subject, plainly admit that Moses or his secretaries may have utilized sources or documents in the composition of the Pentateuch; both admit also that the sacred text has suffered in its transmission and may have received additions, in the form of either inspired appendices or exegetical glosses.顾客镶嵌作者的pentateuch ，甚至教会法令，有关这个问题，显然是承认，郑慕智或其秘书可能利用的来源或文件，在组成部分pentateuch ;承认双方还认为，神圣的文本受到了在它的传输和可能已经收到增补，在形式，也可以启发附录或训诂美化。 If the critics, therefore, can succeed in determining the number and the limits of the documentary sources, and of the post-Mosaic additions, whether inspired or profane, they render an important service to the traditional tenet of Pentateuchal authenticity.如果批评，因此，能否成功在确定的数量和限额的文件来源，以及后花叶增补，无论是灵感或亵渎，他们提供了一个重要的服务，传统的宗旨， pentateuchal的真实性。 The same must be said with regard to the successive laws established by Moses, and the gradual fidelity of the Jewish people to the Mosaic law.同时必须指出，就以连续的法律设立的郑慕智，以及循序渐进的保真度犹太人民的，以镶嵌法。 Here again the certain or even probable results of sane literary and historical criticism will aid greatly the conservative commentator of the Pentateuch.在这里再次某些或什至可能的结果，理智的文学和历史的批评，将有助于大大保守的评论家的pentateuch 。 We do not quarrel with the legitimate conclusions of the critics, if the critics do not quarrel with each other.我们不吵架，与合法的结论，批评，如果批评不吵架，与对方。 But they do quarrel with each other.但他们的争吵与对方。 According to Merx (loc. cit.) there is nothing certain in the field of criticism except its uncertainty; each critic proclaims his views with the greatest self-reliance, but without any regard to the consistency of the whole.据merx （ loc.创新科技署署长。 ）是没有在某些领域的批评，除了它的不确定性;每个影评人宣布他的意见与最大的自力更生，但没有任何方面的一致性，整个。 Former views are simply killed by silence; even Reuss and Dillmann are junk-iron, and there is a noticeable lack of judgment as to what can or cannot be known.前者的意见，纯粹是杀害沉默;甚至reuss和dillmann是垃圾铁，并有明显缺乏判断什么可以或不可以被称为。 Hence the critical results, in as far as they consist merely in the distinction of documentary sources, in the determination of post-Mosaic materials, eg, textual changes, and profane or inspired additions, in the description of various legal codes, are not at variance with the Mosaic authenticity of the Pentateuch.因此，关键的结果，据他们的构成，只是在区分的文件来源，在测定后的马赛克材料，例如，文字的变化，和亵渎或灵感的添加，在描述的各种法律法规，不差异与马赛克的真实性，该pentateuch 。 Nor can an anti-Mosaic character be pointed out in the facts or phenomena from which criticism legitimately infers the foregoing conclusions; such facts or phenomena are, for instance, the change of the Divine names in the text, the use of certain words, the difference of style, the so-called double accounts of really, not merely apparently, identical events; the truth of falsehood of these and similar details does not directly affect the Mosaic authorship of the Pentateuch.也不能一反马赛克的性质指出，在事实或现象，从批评合法推导出上述结论;这些事实或现象，例如，改变神的名字在文本中，使用某些换言之，不同的风格，所谓的双账户真的，不只是很显然，相同的事件;真理的谬误的这些和其他类似的细节，并不直接影响花叶作者的pentateuch 。 In which results then does criticism clash with tradition?在这结果的批评，那么，与传统的冲突呢？ Criticism and tradition are incompatible in their views as to the age and sequence of the documentary sources, as to the origin of the various legal codes, and as to the time and manner of the redaction of the Pentateuch.批评和传统是格格不入的，在他们的意见，以年龄和序列的纪录片来源，以原产地的各种法律法规，并作为向的时间和方式节录的pentateuch 。
(i) Pentateuchal Documents.-As to the age and sequence of the various documents, the critics do not agree. （一） pentateuchal documents. -以年龄和序列的各种文件，批评者不同意。 Dillmann, Kittel, Konig, and Winckler place the Elohist, who is subdivided by several writers into the first, second, and third Elohist, before the Yahwist, who also is divided into the first and second Yahwist; but Wellhausen and most critics believe that the Elohist is about a century younger than the Yahwist. dillmann ， kittel ，柯尼格， winckler把elohist ，谁是细分几个作家到第一，第二，第三elohist ，前yahwist ，谁也分为第一和第二yahwist ;但浩和大多数评论家认为，该elohist是关于一个世纪年轻的比yahwist 。 At any rate, both are assigned to about the ninth and eight centuries BC; both too incorporate earlier traditions or even documents.在任何速率，都被分配到大约第九届和公元前8世纪;既过于纳入较早的传统，或什至文件。
All critics appear to agree as to the composite character of Deuteronomy; they admit rather a Deuteronomist school than single writers.所有的批评者似乎同意，以综合的特点申命记;他们承认，而不是一deuteronomist学校比单一的作家。 Still, the successive layers composing the whole book are briefly designated by D1, D2, D3, etc. As to the character of these layers, the critics do not agree: Montet and Driver, for instance, assigned to the first Deuteronomist cc.仍然，连续层组成的整本书简要指定于D1 ， D2中，维生素D3等，以性质的这些层面，批评者不同意： montet和驱动程序，例如，分配给第一deuteronomist消委会。 i-xxi; Kuenen, Konig, Reuss, Renan, Westphal ascribe to DN, iv, 45-9, and v-xxvi; a third class of critics reduce D1 to xii, 1-xxvi, 19, allowing it a double edition: according to Wellhausen, the first edition contained i, 1-iv, 44; xii-xxvi; xxvii, while the second comprised iv, 45-xi, 39; xii-xxvi; xxviii-xxx; both editions were combined by the redactor who inserted Deuteronomy into the Hexateuch.一至二十一; kuenen ，柯尼格， reuss ，任南，韦斯特归于到的DN ，四， 45-9 ，和V -二十六;第三类批评减少D1至第十二， 1 - 26 ， 19 ，允许它的双版本：据浩，首版载我一-四， 44 ;第十二号决议;二十七，而第二个组成四， 45席， 39岁;第十二号决议;二十八-三十;两种版本的合并，由redactor谁插入申命记到hexateuch 。 Cornill arranges the two editions somewhat differently. cornill安排两个版本有所不同。 Horst considers even cc.霍斯特认为，即使消委会。 xii-xxvi as a compilation of pre-existing elements, gathered together without order and often by chance.第十二号决议作为一个汇编预先存在的要素，聚集在一起，没有秩序，而且往往是由机会。 Wellhausen and his adherents do not wish to assign to D1 a higher age than 621 BC, Cornill and Bertholet consider the document as a summary of the prophetic teaching, Colenso and Renan ascribe it to Jeremias, others place its origin in the reign of Ezechias or Manasses, Klostermann identifies the document with the book read before the people in the time of Josaphat, while Kleinert refers it back to the end of the time of the Judges.浩和他的追随者不希望指派为D1较高的年龄超过621年， cornill和贝尔托莱考虑该文件作为一个简要的预言教学， colenso和雷南归于它jeremias ，其他的地方，它的起源在统治埃泽希亚什或玛， klostermann确定文件与图书阅读之前，人在的时候，约萨法特，而莱内特是指它回到去年底的时候，法官。 The Deuteronomist depends on the two preceding documents, J and E, both for his history land his legislation; the historical details not found in these may have been derived from other sources not known to us, and the laws not contained in the Sinaitic legislation and the decalogue are either pure fiction or a crystallization of the prophetic teaching.该deuteronomist取决于对前两个文件， J和英，法都为他的历史的土地，他的法例;的历史细节，没有发现在这些可能已被来自其他来源的不知道对我们来说，和法律不包含在该西乃半岛的立法和十诫不是纯粹的小说或结晶预言教学。 Finally, the Priestly Code, P, is also a compilation: the first stratum of the book, both historical and legal in its character, is designated by P1 or P2; the second stratum is the law of holiness, H or Lev., xvii-xxvi, and is the work of a contemporary of Ezechiel, or perhaps of the Prophet himself (H, P2, Ph); besides, there are additional elements springing rather from a school than from any single writer, and designated by Kunen as P3, P4, P5, but by other critics as Ps and Px.最后， priestly代码，磷，也是一个汇编：一是阶层的这本书，无论是历史和法律依据，在其性质，是指定由P1或P2的;第二层是法律的神圣， H或列弗，十七-二十六，是工作的一个当代的ezechiel ，或可能的先知自己（ h后， P2的， pH值） ;此外，还有额外的元素如雨后春笋，而不是由一所学校，比从任何单一的作家，并指定由kunen作为P3的，的P4 ， P5调整，而是由其他批评者作为PS和对外关系。 Bertholet and Bantsch speak of two other collections of laws: the law of sacrifices, Lev., i-vii, designated as Po; and the law of purity, Lev., xi-xv, designated as Pr.贝尔托莱和bantsch发言，其他两个集合的法律：法律的牺牲，列弗，一至七，被指定为宝;和法律的纯洁性，列弗，西十五，被指定为公关。 The first documentary hypothesis considered PN as the oldest part of the Pentateuch; Duston and Dillmann place it before the Deuteronomic code, but most recent critics regard it as more recent than the other documents of the Pentateuch, and even later than Ezech., xliv, 10-xlvi, 15 (573-2 BC); the followers of Wellhausen date the Priestly Code after the return from the Babylonian Captivity, while Wildeboer places it either after or towards the end of the captivity.第一纪录片假说认为，生产通知书作为最古老的部分的pentateuch ; duston和dillmann它置于前deuteronomic代码，但最近期的批评者把它作为较近期的比其他文件的pentateuch ，甚至不迟于ezech ，四十四， 10 -四十六， 15 （ 573-2卑诗省） ;追随者浩日期priestly代码香港回归后，从巴比伦的圈养，而wildeboer的地方，要么后，或在接近年底时的囚禁。 The historical parts of the Priestly Code depend on the Yahwistic and the Elohistic documents, but Wellhausen's adherents believe that the material of these documents has been manipulated so as to fit it for the special purpose of the Priestly Code; Dillmann and Drive maintain that facts have not been invented or falsified by P, but that the latter had at hand other historical documents besides J and E. As to the legal part of P, Wellhausen considers it as an a priori programme for the Jewish priesthood after the return from the captivity, projected backwards into the past, and attributed to Moses; but other critics believe that P has systematized the pre-exilic customs of worship, developing then, and adapting them to the new circumstances.历史部分的priestly代码依赖于yahwistic和elohistic文件，但浩的信徒相信，该材料的这些文件已被操纵，所以，以适应它为特殊用途的priestly码; dillmann和干劲，保持，事实尚未发明或变造的P ，但后者已在手的其他历史文献，除了J和本，以法律的一部分，磷，浩认为，作为一个先验的计划，为犹太神职人员香港回归后，从圈养的，预计倒退到过去，归因于摩西，但其他的批评者相信，磷已制度化，前exilic海关的崇拜，发展，然后，和它们进行修改以适应新的形势下。
What has been said clearly shows that the critics are at variance in many respects, but they are at one in maintaining the post- Mosaic origin of the Pentateuchal documents.已说得很清楚表明，该批评的差异，在许多方面，但它们在一，在维持后花叶原产地的pentateuchal文件。 What is the weight of the reasons on which they base their opinion?什么是重量的原因，对他们的基地，他们的意见呢？
The conditions laid down by the critics as prerequisites to literature do not prove that the sources of the Pentateuch must be post-Mosaic.条件所订定的批评，作为先决条件，以文学的不证明来源的pentateuch必须后花叶。 The Hebrew people had lived for, at least, two hundred years in Egypt; besides, most of the forty years spent in the desert were passed in the neighbourhood of Cades, so that the Israelites were not longer a nomadic people.希伯来文的人生活了，至少二百年在埃及;此外，大部分的四十年用在沙漠中获得通过，在附近的cades ，使以色列人没有较长的游牧人。 Whatever may be said of their material prosperity, or of their proficiency in writing and reading, the above-mentioned researches of Flinders Petrie show that they kept records of their national traditions at the time of Moses.什么可以说，他们的物质繁荣，或他们的能力，在写作和阅读，上面提到的研究弗林德斯petrie表明，他们记录他们的民族传统在当时的摩西。
If the Hebrew contemporaries of Moses kept written records, why should not the Pentateuchal sources be among these documents?如果希伯来语同时代的摩西保持书面记录，为什么不应该在该pentateuchal来源之一，这些文件呢？ It is true that in our actual Pentateuch we find non-Mosaic and post- Mosaic indications; but, then, the non-Mosaic, impersonal style may be due to a literary device, or to the pen of secretaries; the post-Mosaic geographical and historical indications may have crept into the text by way of glosses, or errors of the transcribers, or even inspired additions.这是事实，在我们的实际pentateuch我们发现非马赛克和后花叶的迹象;不过，届时，非马赛克，客观的作风，可能是由于文学的装置，或以笔秘书;后花叶地理和历史迹象显示，可能有悄悄到文本的方式美化，或错误的transcribers ，或什至激发了补充。 The critics cannot reject these suggestions as mere subterfuges; for they should have to grant a continuous miracle in the preservation of the Pentateuchal text, if they were to deny the moral certainty of the presence of such textual changes.批评者不能拒绝这些建议仅仅作为subterfuges ;他们应该给予持续的奇迹，在保存该pentateuchal文本，如果他们否认道德的确定性，存在着这种文字上的变化。
But would not the Pentateuch have been known to the earlier Prophets, if it had been handed down from the time of Moses?但不是pentateuch已经知道先前的先知，如果它已转交下来的时候，摩西？ This critical exception is really an argument e silentio which is very apt to be fallacious, unless it be most carefully handled.这个关键的例外，实在是一个论点e silentio这是很容易被谬误的，除非它是最小心处理。 Besides, if we keep in mind the labour involved in multiplying copies of the Pentateuch, we cannot be wrong in assuming that they were very rare in the interval between Moses and the Prophets, so that few were able to read the actual text.此外，如果我们紧记，劳工所涉及的乘以该pentateuch ，我们不能在错误的假设，他们在非常罕见的之间的间隔摩西和先知，使少数人能够阅读的实际文本。 Again, it has been pointed out that at least one of the earlier Prophets appeals to a written mosaic law, and that all appeal to such a national conscience as presupposes the Pentateuchal history and law.再次，它已经指出，至少有一个较早的先知上诉的书面镶嵌法，和所有呼吁这样一个民族的良心，作为假定pentateuchal历史和法律依据。 Finally, some of the critics maintain the J views the history of man and of Israel according to the religious and the moral ideas of the Prophets; if there be such an agreement, why not say that the Prophets write according to the religious and moral ideas of the Pentateuch?最后，一些批评者保持了J的意见，历史上男子和以色列根据宗教和道德观念的先知;如果有这样一个协议，为什么不说，先知写根据宗教和道德观念该pentateuch ？
The critics urge the fact that the Pentateuchal laws concerning the sanctuary, the sacrifices, the feasts, and the priesthood agree with different stages of post-Mosaic historical development; that the second stage agrees with the reform of Josias, and the third with the enactments enforced after the time of the Babylonian Exile.批评者呼吁的事实，即pentateuchal法律庇护，牺牲，节日，和神职人员同意的不同阶段后花叶的历史发展;表示，第二阶段同意的改革josias ，第三个与成文法执行后的时候，巴比伦的流亡。 But it must be kept in mind that the Mosaic law was intended for Israel as the Christian law is intended for the whole world; if then 1900 years after Christ the greater part of the world is still un-Christian, it is not astonishing that the Mosaic law required centuries before it penetrated the whole nation.但它必须存放在记，镶嵌法的用意是为以色列作为基督教的法律是为整个世界;如果然后一千九百年后，基督更大的世界的一部分仍然是联合国的基督教，这是不令人吃惊的是，该花叶法律规定百年前，侵入全民族的。 Besides, there were, no doubt, many violations of the law, just as the Ten Commandments are violated today without detriment to their legal promulgation.此外，有，毫无疑问，许多违反法律，正如十诫命，是违反今天在不损害其法律施行。 Again there were times of religious reforms and disasters as there are periods of religious fervour and coldness in the history of the Christian Church; but such human frailties do not imply the non-existence of the law, either Mosaic or Christian.再次，有时代的宗教的改革和灾害的有期的宗教狂热和冷漠，在历史上的基督教教堂，但这样的人脆弱，并不意味着不存在法律，无论是花叶或基督教。 As to the particular laws in question, it will be found more satisfactory to examine them more in detail.以特定的法律问题，这将是发现更理想的加以研究，更详细。
(ii) Pentateuchal Codes.-The critics endeavour to establish a triple Pentateuchal code: the Book of the Covenant, Deuteronomy, and the Priestly Code. （二） pentateuchal codes. -批评致力建立一个三重pentateuchal代码：这本书的盟约，申命记，并priestly代码。 Instead of regarding this legislation as applying to different phases in the forty years' wandering in the desert, they consider it as agreeing with three historical stages in the national history.不是这方面的法例适用于不同阶段，在四十年'游荡在沙漠中，他们认为这是同意三个历史阶段，在国家的历史。 As stated above, the main objects of this triple legislation are the sanctuary, the feast, and the priesthood.正如上文所述，主要的对象，这三重立法是禁猎区，盛宴，和神职人员。
(a) The Sanctuary （一）庇护
At first, so the critics say, sacrifices were allowed to be offered in any place where the Lord had manifested his name (Exodus 20:24-6); then the sanctuary was limited to the one place chosen by God (Deuteronomy 12:5); thirdly, the Priestly Code supposes the unity of sanctuary, and prescribes the proper religious rites to be observed.在第一，因此，批评人士说，牺牲，被允许提供在任何地方勋爵曾表现出他的名字（出埃及记20:24-6 ） ;然后庇护只限于一个地方，所选择的神（申命记12时05分） ;第三， priestly代码假设团结庇护，并订明适当的宗教仪式待观察。 Moreover, the critics point out historical incidents showing that before the enforcement of the Deuteronomic law sacrifices were offered in various places quite distinct from the resting place of the ark.此外，批评者指出，历史事件，显示之前执行该法的牺牲deuteronomic提供了在各个地方截然不同，从休息的地方方舟。 What do the defenders of the Mosaic authorship of the Pentateuch answer?什么做的维护者镶嵌作者的pentateuch的答案？ First, as to the triple law, it points to three different stages in Israel's desert life: before the erection of the tabernacle at the foot of Mt. Sinai, the people were allowed to erect altars and to offer sacrifices everywhere provided the name of the Lord had been manifested; next, after the people had adored the golden calf, and the tabernacle had been erected, sacrifice could be offered only before the tabernacle, and even the cattle killed for consumption had to be slaughtered in the same place, in order to prevent a relapse into idolatry; finally, when the people were about to enter the promised land, the last law was abolished, being then quite impossible, but the unity of sanctuary was kept in the place which God would choose.首先，以三重法，它分三个不同阶段，在以色列的沙漠生活：前竖立会幕在山山脚。西奈半岛，人们被允许设置神坛，并提供牺牲，到处提供的名称，该勋爵已表现;明年后，人们曾崇拜黄金犊牛，幕已竖立，牺牲可只提供前幕，甚至死亡的牛只为消费已被屠宰的在同一地点，在秩序为防止复发，到偶像崇拜;最后，当人被即将进入应许之地，最后法律被废除，然后相当不可能，但团结的避难所，被关在的地方，上帝会选择。 Secondly, as to the historical facts urged by the critics, some of them are caused by direct Divine intervention, miracle or prophetic inspiration, and as such are fully legitimate; others are evidently violations of the law, and are not sanctioned by the inspired writers; a third class of facts may be explained in one of three ways:其次，以历史事实，敦促批评，他们有些是所造成的直接神的干预，奇迹或先知的启示，并作为这些都是完全合法;他人显然是违法的，而不是制裁所鼓舞作家;第三类的事实，可能会解释，在下列三种方式之一：
Poels ("Le sanctuaire de Kirjath Jeraim", Louvain, 1894; "Examen critique de l'histoire du sanctuaire de l'arche", Louvain, 1897) endeavours to prove that Gabaon, Masphath, and Kiriath-Jarim denote the same place, so that the multiplicity of sanctuaries is only apparent, not real. poels （ “乐sanctuaire德kirjath jeraim ” ，鲁汶， 1894 “ ; examen批判德l'史杜sanctuaire德l'本原” ，鲁汶， 1897年）的努力，以证明gabaon ， masphath ， kiriath - jarim是指同一个地方，这样的多重圣地，只是明显的，而不是真实的。
Van Hoonacker ("Le Lieu du culte dans la legislation rituelle des Hebreux" in "Musceeon", April-Oct., 1894, XIII, 195-204, 299- 320, 533-41; XIV, 17-38) distinguishes between private and public altars; the public and national worship is legally centralized in one sanctuary and around one altar, while private altars may be had for domestic worship.范hoonacker （ “乐来代替杜culte dans香格里拉立法rituelle万hebreux ”在“ musceeon ” 4月至10月， 1894年，第十三， 195-204 ， 299 -3 20， 5 33-41;第十四， 1 7-38）区分私营和公众的神坛;公众和国家崇拜的是在法律上集中在一个庇护所和周围一祭坛，而私人神坛，可能已为国内的崇拜。
But more commonly it is admitted that before God had chosen the site of national sanctuary, it was not forbidden by law to sacrifice anywhere, even away from the place of the ark.但较为普遍，这是承认上帝面前选择了网站的国家庇护，这是不为法律所禁止的牺牲在任何地方，甚至远离地点的方舟。 After the building of the temple the law was not considered so stringent as to bind under all circumstances.后建设的庙宇法律没有考虑到，所以严格约束，任何情况下。 Thus far then the argument of the critics is not conclusive.因此，到目前为止，当时的说法，批评者是不是决定性的。
(b) The Sacrifices （二）牺牲
According to the critics, the Book of the Covenant enjoined only the offering of the first-fruits and the first-born of animals, the redemption of the first-born of men, and a free-will offering on visiting the sanctuary (Ex., xxii, 28-9; xxiii, 15, [Heb., xxiii, 19]); Deuteronomy more clearly defines some of these laws (xv, 19-23; xxvi, 1-11), and imposes the law of tithes for the benefit of the poor, the widows, the orphans, and the Levites (xxvi, 12-5); the Priestly Code distinguishes different kinds of sacrifices, determines their rites, and introduces also incense offering.据批评，这本书该公约责成只提供第一的水果和第一出生的动物，赎回第一出生的男人，和一个自由-将提供对来访的庇护（例如： ， 22 ， 28-9 ;二十三， 15 ， [ heb ，二十三， 19 ] ） ;申命记更清楚地界定了一些，这些法律（十五， 19日至23日;二十六， 1月11日） ，并施加的法律tithes为使穷人能够从中受益，寡妇，孤儿，和利（二十六， 12月5日） ; priestly代码区分不同类型的牺牲，决定了他们的仪式，并介绍了，也香提供。 But history hardly bears out this view: as there existed a permanent priesthood in Silo, and later on in Jerusalem, we may safely infer that there existed a permanent sacrifice.但历史很难证明了这一观点：由于存在着一个永久神职人员在筒仓，后来在耶路撒冷，我们可以安全地推断，存在着一个永久的牺牲。 The earliest prophets are acquainted with an excess of care bestowed on the sacrificial rites (cf. Amos 4:4, 5; 5:21-22, 25; Hosea passim).最早的先知熟悉过剩的照顾赐予的对祭祀（参见阿莫斯4时04分， 5条; 5:21-22 ， 25条;何西阿各处） 。 The expressions of Jeremias (vii, 21-3) may be explained in the same sense.表达jeremias （七， 21-3 ） ，可能解释在同样的意义。 Sin offering was known long before the critics introduce their Priestly Code (Osee, iv, 8; Mich., vi, 7; Ps., xxxix [xl], 7; 1 Kings, iii, 14).单仲偕提供被称为很久之前批评介绍他们的priestly代码（ osee ，四，八;密歇根州，六，七;常任秘书长，第39届[ xl ] ， 7月1国王，三， 14 ） 。 Trespass offering is formally distinguished from sin offering in 2 Kings 13:16 (cf. 1 Samuel 6:3-15; Isaiah 53:10).侵入提供正式有别于单提供在2国王13时16分（参见1 ，黄秉槐6:3-15 ;以赛亚书53:10 ） 。 Hence the distinction between the different kinds of sacrifice is due neither to Ezekiel 45:22-5, nor to the Priestly Code.因此，区分不同类型的牺牲是由于既不以西结书45:22-5 ，也不向priestly代码。
(c) The Feasts （三）节日
The Book of the Covenant, so the critics tell us, knows only three feasts: the seven-days feast of the azymes in memory of the exodus form Egypt, the feast of the harvest, and that of the end of the harvest (Exodus 23:14-7); Deuteronomy ordains the keeping of the feasts at the central sanctuary adds to Pasch to the feast of the azymes, places the second feast seven weeks after the first, and calls the third, "feast of tabernacles", extending its duration to seven days (Deuteronomy 16:1-17); the Priestly Code prescribes the exact ritual for five feasts, adding the feast of trumpets and of atonement, all of which must be kept at the central sanctuary.这本书的盟约，所以批评者告诉我们，知道只有三个节日： 7天盛宴的azymes在记忆的出埃及记的形式埃及，节日收获，并指出，年底收获（出埃及记23 :14 - 7 ） ;申命记ordains饲养的节日，在中央庇护增加pasch到盛宴的azymes ，地方的第二盛宴七个星期后，第一，并呼吁第三， “住棚节” ，扩大其会期7天（申命记16:1-17 ） ; priestly守则订明的确切仪式5宴，加入节日小号和赎罪，所有这些都必须保持在中央的庇护所。 Moreover, history appears to endorse the contention of the critics: Judges, xxi, 19 knows of only one annual feast in Silo; 1 Samuel 1:3, 7, 21 testifies that the parents of Samuel went every year to Silo to the sanctuary; Jeroboam I established in his kingdom one annual feast similar to that celebrated in Jerusalem (1 Kings 12:32-3); the earliest Prophets do not mention the names of the religious feasts; the Pasch is celebrated for the first time after the discovery of Deuteronomy (2 Kings 23:21-3); Ezechiel knows only three feasts and a sin offering on the first day of the first and the seventh month.此外，历史似乎赞同争论的批评：法官，二十一世纪， 19知悉，只有一个年度盛宴，在筒仓;一，黄秉槐1时03分， 7月21日，证明的父母，黄秉槐到每年筒仓，以庇护; jeroboam我设立在他的英国一年度盛宴类似的庆祝在耶路撒冷（ 1国王12:32-3 ） ;最早的先知，没有提及姓名的宗教节日; pasch是为庆祝第一时间后，发现申命记（ 2国王23:21-3 ） ; ezechiel知道，只有3个节日和一种罪过，提供对第一天的第一和第七个月。 But here again, the critics use the argument e silentio which is not conclusive in this case.但在这里，批评者使用的论据e silentio这是不是决定性的在这种情况下。 The feast of atonement, for instance, is not mentioned in the Old Testament outside the Pentateuch; only Josephus refers to its celebration in the time of John Hyrcanus or Herod.节日赎罪，举例来说，是没有提及在旧约圣经以外的pentateuch ;只有约瑟夫是指在其庆祝的时候，约翰hyrcanus或希律。 Will the critics infer from this, that the feast was not kept throughout the Old Testament?将批评推断，从这个，这个节日是不是保持整个旧约？ History does not record facts generally known.历史不会记录的事实，一般人都知道。 As to the one annual feast mentioned in the early records, weighty commentators are of opinion that after the settlement of the people in the promised land, the custom was gradually introduced of going to the central sanctuary only once a year.以一个年度盛宴提到，在早期的纪录，有份量的评论者的意见后，解决人民群众在应许之地，自定义是逐步推行走出去，向中央庇护所，只有每年进行一次。 This custom prevailed before the critics allow the existence of the Deuteronomic law (1 Kings 12:26-31), so that the latter cannot have introduced it.这一习俗前的批评，让所存在的deuteronomic法（ 1国王12:26-31 ） ，使后者不能有介绍。 Isaias (xxix, 1; xxx, 29) speaks of a cycle of feasts, but Osee, xii, 9 alludes already to the feast of tabernacles, so that its establishment cannot be due to the Priestly Code as the critics describe it.伊萨亚斯（第29号， 1 ; XXX号29日）说，一个周期的节日，但osee ，第十二章，九提到了已经向住棚节，所以它的建立不能因为要priestly代码批评者形容。 Ezechiel (xlv, 18-25) speaks only of the three feasts which had to be kept at the central sanctuary. ezechiel （ xlv ， 18-25 ）说，只有三个宴不得不保持在中央的庇护所。
(d) The Priesthood （四）神职人员
The critics contend that the Book of the Covenant knows nothing of an Aaronitic priesthood (Exodus 24:5); that Deuteronomy mentions priests and Levites without any hierarchical distinction and without any high priest, determines their rights, and distinguishes only between the Levite living in the country and the Levite attached to the central sanctuary; finally, that the Priestly Code represents the priesthood as a social and hierarchical institution, with legally determined duties, rights, and revenues.批评者争辩说，这本书的盟约知道没有一aaronitic神父（出埃及记24:5 ） ;申命记提到祭司和利没有任何等级的区别，没有任何高神父，确定他们的权利，区别只之间的利住在国家和利的重视，中央庇护;最后，该priestly代码所代表的神职人员作为一种社会和层次的机构，在法律上确定的职责，权利，和收入。 This theory is said to be borne out by the evidence of history.这一理论是说要承担由证据的历史。 But the testimony of history points in the opposite direction.但证词的历史点，在相反的方向。 At the time of Josue and the early Judges, Eleazar and Phinees, the son and nephew of Aaron, were priests (Numbers 26:1; Deuteronomy 10:6; Joshua 14:1 sqq.; 22:13, 21; 24:33; Judges 20:28).在时间的josue和早期的法官，埃莱亚萨和phinees ，儿子和侄子亚伦，司铎（ 26:1号码;申命记10时06分;约书亚14时01 sqq 。 ; 22时13分， 21个; 24:33 ;法官20时28分） 。 From the end of the time of Judges to Solomon, the priesthood was in the hands of Heli and his descendants (1 Samuel 1:3 sqq.; 14:3; 21:1; 22:1) who sprang from Ithamar the younger son of Aaron (1 Chronicles 24:3; cf. 1 Samuel 22:29; 14:3; 2:7 sqq.).从去年底的时候，法官索罗门，司铎是在手中的合力和他的后裔（ 1塞缪尔1:3 sqq 。 ; 14时03分; 21时01分; 22时01分）谁兴起从伊萨马尔小儿子艾伦（ 1方志24:3 ;比照一，黄秉槐22时29分; 14时03分; 2时07分sqq ） 。 Solomon raised Sadoc, the son of Achitob, to the dignity of the high priesthood, and his descendants held the office down to the time of the Babylonian Captivity (2 Samuel 8:17; 15:24 sqq.; 20:25; 1 Kings 2:26, 27, 35; Ezekiel 44:15); that Sadoc too was of Aaronic descent is attested by I Par., vi, 8.索罗门提出的萨多克，儿子achitob ，尊严的高神父，和他的后裔举行的办事处到的时候，巴比伦的圈养（ 2塞缪尔8时17分; 15时24 sqq 。 ; 20时25分; 1国王2时26分，第27 ，第35条;以西结书44:15 ） ;表示，萨多克太是aaronic后裔是核签由I杆，六，八。 Besides the Books of Josue and Paralipomenon acknowledge the distinction between priests and Levites; according to 1 Samuel 6:15, the Levites handled the ark, but the Bethsamites, the inhabitants of a priestly city (Joshua 21:13-6), offered sacrifice.除了书籍的josue和paralipomenon承认之间的区别，祭司和利;根据一，黄秉槐6时15分，利处理的方舟，但bethsamites ，居民一priestly市（约书亚21:13-6 ） ，提供牺牲。 A similar distinction is made in 2 Samuel 15:24; 1 Kings 8:3 sq.; Isaiah 66:21.类似的区别是在二，黄秉槐15时24分; 1国王8时03平方米的;以赛亚书66:21 。 Van Hoonacker ("Les pretres et les levites dans le livre d'Ezechiel" in "Revue biblique", 1899, VIII, 180-189, 192-194) shows that Ezechiel did not create the distinction between priests and Levites, but that supposing the traditional distinction in existence, he suggested a divisions in to these classes according to merit, and not according to birth (xliv, 15-xlv, 5).范hoonacker （ “就业辅导组pretres等就业辅导组利维特斯dans乐livre -e zechiel”在“杂志b iblique” ， 1 899年，八， 1 80-189， 1 92-194）表明， e zechiel没有创造之间的区别，祭司和利，但假设传统的区分存在，他建议一师在这些班级据优异，而不是根据出生（四十四， 15 xlv ， 5 ） 。 Unless the critics simply set aside all this historical evidence, they must grant the existence of an Aaronitic priesthood in Israel, and its division into priests and Levites, long before the D and P codes were promulgated according to the critical theory.除非批评者只需设置预留这一切的历史证据，他们必须给予的存在，一aaronitic神职人员在以色列，和其划分为祭司和利，很久之前D和P码的颁布，根据批判理论。 It is true that in a number of passages persons are said to offer sacrifice who are not of Aaronitic descent: Judges, vi, 25 sqq.; xiii, 9; 1 Samuel 7:9; 10:8; 13:9; 2 Samuel 6:17; 24:25; 1 Kings 8:5, 62; etc. But in the first place, the phrase "to offer sacrifice" means either to furnish the victim (Leviticus 1:2, 5) or to perform the sacrificial rite; the victim might be furnished by any devout layman; secondly, it would be hard to prove that God committed the priestly office in such a way to Aaron and his sons as not to reserve to himself the liberty of delegating in extraordinary cases a non-Aaronite to perform the priestly functions.这是事实，在一些段落人士说，提供牺牲谁不是aaronitic后裔：法官，六， 25 sqq 。 ;十三，九;一，黄秉槐7时09分; 10时08分; 13时09分; 2 ，黄秉槐6时17分; 24:25 ; 1国王8时05分，第62条;等，但摆在首位，把“提供的牺牲”是指无论是提供受害人（利未记1:2 ， 5 ）或执行的牺牲品成年礼;受害人可能提供的任何虔诚的门外汉;其次，它将难以证明上帝的承诺priestly办公室这样一种方式，以阿伦和他的儿子不储备，以自己的自由下放，在平凡的情况下，非- aaronite履行priestly职能。
(iii) Pentateuchal Redaction.-The four documentary sources of the Pentateuch thus far descried were combined not by any one individual; critics require rather three different stages of combination: first, a Yahwistic redactor RXX or RX combined J and E with a view of harmonizing them, and adapting them to Deuteronomic ideas; this happened either before or after the redaction of D. Secondly, after D had been completed in the sixth century BC, a redactor, or perhaps a school of redactors, imbued with the spirit of D combined the documents JE into JED, introducing however the modifications necessary to secure consistency. （三） pentateuchal redaction. -四个文件来源的pentateuch因此，到目前为止， descried合并，而不是由任何一个单独的;批评家需要，而不是三个不同阶段的结合：第一， yahwistic redactor rxx或合并的RX J和E与观协调，并适应他们deuteronomic的想法;这件事之前或之后节录D的第二，之后，总署已完成，在公元前六世纪， redactor ，或者也许一所学校的redactors ，充满精神的D联合文件流行性乙型脑炎到jed ，引进，但必要的修改，以确保一致性。 Thirdly, a last redactor RX imbued with the letter and the spirit of P, combined this document with JED, introducing again the necessary changes.第三，去年redactor的RX充满的文字和精神的P ，再加上此文件jed ，引进再次进行必要的更改。 The table of nations in Gen., xiv was according to Kunen added by this last redactor.表联合国在将军，十四是根据kunen说，由这最后redactor 。
At first sight, one is struck by the complex character of this theory; as a rule, truth is of a more simple texture.乍看起来，一个是深刻的复杂性质，这一理论;作为一项规则，真理是一个更简单的纹理。 Secondly, one is impressed by the unique nature of the hypothesis; antiquity has nothing to equal it.第二，一个是留下深刻印象的独特性质的假说;古物无关平等。 Thirdly, if one reads or studies the Pentateuch in the light of this theory, one is impressed by the whimsical character of the redactor; he often retained what should have been omitted, and omitted what should have been retained.第三，如果一个读取或研究pentateuch在根据这个理论，一个是留下深刻的印象异想天开性质的redactor ;他常常保留什么应该被省略，遗漏了什么应该被保留下来。 The critics themselves have to take refuge, time and time again, in the work of the redactor, in order save their own views of the Pentateuch.批评者本身采取避难，时间和一次又一次，在工作，该redactor ，为了挽救他们自己的看法的pentateuch 。 A recent writer does not hesitate to call the complex redactor ein genialer Esel.最近作家并不毫不犹豫地呼吁复杂redactor艾因genialer esel 。 Fourthly, a truth-loving, straightforward reader is naturally shocked by the literary fictions and forgeries, the editorial changes and subterfuges implied in the critical theory of the Pentateuchal documents and redaction.第四，实事求是的爱好，直截了当的读者，自然是感到震惊，文学小说，以及伪造的，社论的变化和subterfuges隐含在批判理论的pentateuchal文件和节录。 The more moderate critics endeavour to escape this inconvenience: some appeal to the difference between the ancient and the modern standard of literary property and editorial accuracy; others practically sanctify the means by the end.较温和的批评，努力摆脱这种不便：一些呼吁之间的差额，古代和现代文学的标准财产和编辑的准确性;他人几乎圣的手段结束。 Oettli considers the dilemma "either the work of Moses or the work of a deceiver" as the expression of sheer imprudence; Kautzsch unctuously points to the depth of the wisdom and knowledge of God whose ways we cannot fathom, but must admire. oettli认为困境“ ，无论是工作或郑慕智的工作一deceiver ”作为表达纯粹的轻率; kautzsch unctuously点，以深度的智慧和知识的上帝的方式，我们不能量度，但必须佩服。 The left wing of criticism openly acknowledges that there is no use in hushing up matters; it actually is the result of scientific research that both form and contents of a great part of the Old Testament are based on conscious fiction and forgery.左翼的批评，公开承认是没有用在掩盖事项;它实际上是由于科研双方的形式和内容的很大一部分旧约是基于意识的小说和伪造。
IV.四。 STYLE OF THE PENTATEUCH作风的pentateuch
In some general introductions to the Pentateuch its messianic prophecies are specially considered, ie, the so-called proto-evangelium, Gen., iii, 15; the blessing of Sem, Gen., ix, 26-7; the patriarchal promises, Gen., xii, 2; xiii, 16; xv, 5; xvii, 4-6, 16; xviii, 10-15; xxii, 17; xxvi, 4; xxviii, 14; the blessing of the dying Jacob, Gen., xlix, 8-10; the Prophecy of Balaam, Num., xxiv, 15 sqq.; and the great Prophet announced by Moses, Deut., xviii, 15-19.在一些一般性的介绍，向pentateuch其弥赛亚的预言是专门考虑，即，所谓的原evangelium ，将军，三，一五;祝福，扫描电镜，将军，第九， 26-7 ;宗法的承诺，根。 ，第十二章，二;第十三章， 16条;十五，五;十七， 4月6日，第16条;十八， 10月15日;二十二， 17日;二十六，四;二十八，第14条;的祝福亡者雅各布，将军， xlix ， 8月10日;预言，巴兰， NUM个， 24条， 15 sqq 。 ;和伟大的先知所宣布的摩西， deut ，十八， 15日至19日。 But these prophecies belong rather to the province of exegesis than introduction.但这些预言，而属于省的注释，比引进。 Again, the text of the Pentateuch has been considered in some general introductions to the work.再次，该文本的pentateuch一直被视为在一些一般性的介绍工作。 We have seen already that besides the Massoretic Text we have to take into account the earlier text followed by the Septuagint translators, and the still earlier readings of the Samaritan Pentateuch; a detailed investigation of this subject belongs to the field of textual or lower criticism.我们已经看到，已经除了massoretic文本，我们亦要顾及先前的文本其次是septuagint译员，以及仍然较早读撒玛利亚pentateuch ;详细调查这个课题属于领域的文本或更低的批评。 But the style of the Pentateuch can hardly be referred to any other department of Pentateuchal study.但作风的pentateuch难以被转介至其他任何部门pentateuchal研究。
As Moses employed no doubt pre-existent documents in the composition of his work, and as he must have made use too of the aid of secretaries, we expect antecedently a variety of style in the Pentateuch.郑慕智作为聘用毫无疑问，前存在的文件的组成，他的工作，并作为他必须利用太的援助司级官员，我们预期antecedently了各种风格，在pentateuch 。 It is no doubt due to the presence of this literary phenomenon that the critics have found so many points of support in their minute analysis.这是毫无疑问，由于存在这种现象，文学评论家们也发现了这么多点支持，在他们分钟的分析。 But in general, the style of the work is in keeping with its contents.但总的来说，作风，工作是在符合其内容。 There are three kinds of material in the Pentateuch: first, there are statistics, genealogies, and legal formularies; secondly, there are narrative portions; thirdly, there are parenthetic sections.有三种材料，在pentateuch ：第一，有统计，族谱，和法律处方;第二，有叙事的部分;第三，有parenthetic节。
No reader will find fault with the writer's dry and simple style in his genealogical and ethnographic lists, in his table of encampments in the desert, or his legal enactments.没有读者会发现故障与作家的干旱和朴实的作风在他的家谱和人种名单，在他的表的营地在沙漠中，或其法律成文法。 Any other literary expression would be out of place in records of this kind.任何其他文学的表达将退出的地方，在记录这一类的。 The narrative style of the Pentateuch is simple and natural, but also lively and picturesque.叙事风格的pentateuch是简单和自然，但也生动和如诗如画。 It abounds in simple character sketches, dialogues, and anecdotes.它比比皆是，在简单的字符素描，对话，和轶事。 The accounts of Abraham's purchase of a burying-ground, of the history of Joseph, and of the Egyptian plagues are also dramatic.帐目亚伯拉罕的购买了埋在地下，历史的约瑟夫，以及埃及的瘟疫也戏剧性。 Deuteronomy has its peculiar style on account of the exhortations it contains.申命记有其独特的风格对帐户的嘱托，它包含。 Moses explains the laws he promulgates, but urges also, and mainly, their practice.郑慕智解释，他颁布的法律，但还敦促，主要是他们的做法。 As an orator, he shows a great deal of unction and persuasiveness, but is not destitute of the earnestness of the Prophets.作为一个演说家，他显示了大量的unction和说服力，但并不贫困的语重心长的先知。 His long sentences remain at times incomplete, thus giving rise to so-called anacolutha (cf. Deuteronomy 6:10-12; 8:11-17; 9:9-11; 11:2-7; 24:1-4).他的长句停留在时代的不完全统计，从而引起以所谓anacolutha （参见申命记6:10-12 ; 8:11-17 ; 9:9-11 ; 11:2-7 ; 24:1-4 ） 。 Being necessarily a popular preacher, he is not lacking in repetitions.正在一定是受欢迎的布道者，他是不缺乏的重复。 But his earnestness, persuasiveness, and unction do not interfere with the clearness of his statements.但他语重心长，说服力，和unction不干预与晴空他的发言。 He is not merely a rigid legislator, but he shows his love for the people, and in turn wins their love and confidence.他不仅是一个僵化的立委，但他表明，他的爱，为人民，反过来也赢得他们的爱和信心。
Decisions of the Biblical Commission决定圣经委员会
Some decisions of the Biblical Commission in regards to the chief subject of this article, viz., Genesis, are as follows: The various exegetical systems which exclude the literal and historical sense of the first three chapters of the Book of Genesis are not based on solid foundation.一些决定的圣经委员会在关于向行政受到本条规定，即，成因，分列如下：各训诂系统，排除字面和历史责任感，首三个章节，这本书的成因不是基于坚实的基础。 It should not be taught that these three chapters do not contain true narrations of facts, but only fables derived from the mythologies and cosmogonies of earlier peoples, purged of the polytheistic errors and accommodated to monotheism; or allegories and symbols, with no objective reality, set forth in the guise of history to inculcate religious and philosophical truths; or, finally, legends partly historical and partly fictitious put together for instruction and edification.它不应该告诉我们，这三个章节，不包含真实的叙述事实，但只有寓言来自神话和cosmogonies以前的人民，整肃的polytheistic错误和安置到一神教;或寓言和符号，没有客观现实，在所列的幌子历史灌输宗教和哲学的真理;或，最后，传说中的部分历史和虚构的部分放在一起，为指导和启迪。 In particular, doubt should not be cast on the literal and historical sense of passages which touch on the foundations of the Christian religion, as, for instance, the creation of the universe by God at the beginning of time; the special creation of man; the formation of the first woman from the first man; the unity of the human race; the original happiness, integrity, and immortality of our first parents in the state of justice; the precept given by God to man to try his obedience; the transgression of the Divine precept, at the suggestion of the Devil, under the form of a serpent; the fall of our first parents from their original state of justice; the promise of a future Redeemer.特别是，无疑是不应该投就字面和历史责任感，通道抚触对基础基督教，作为，例如，创造宇宙的神在开始的时间;特别创造的男子;形成的第一位女性从第一人;团结的人类;原有的幸福，完整性和不死我们的第一次家长在该国的司法;言教所给予的上帝男子尝试，他服从;侵对神的戒律，在建议的魔鬼，根据形式的蛇;秋天，我们第一次家长从原来的国家司法;的承诺，未来的救赎。
In explaining such passages in these chapters as the Fathers and Doctors interpreted differently, one may follow and defend the opinion which meets his approval.在解释这样的通道，在这些章节，作为父亲和医生有不同的解释，有人可能会跟进和维护的意见，会见他的批准。 Not every word or phrase in these chapters is always necessarily to be taken in its literal sense so that it may never have another, as when it is manifestly used metaphorically or anthropomorphically.不是每一个词或短语，这些章节始终是一定要采取在其字面上，以便它可能永远不会有另一次，当它显然是用来比喻或anthropomorphically 。 The literal and historical meaning of some passages in these chapters presupposed, an allegorical and prophetical meaning may wisely and usefully be employed.字面和历史意义的一些段落，在这些章节的先决条件，寓言和prophetical的意义可能明智和有益的聘用。 As in writing the first chapter of Genesis the purpose of the sacred author was not to expound in a scientific manner the constitution of the universe or the complete order of creation, but rather to give to the people popular information in the ordinary language of the day, adapted to the intelligence of all, the strict propriety of scientific language is not always to be looked for in their terminology.作为在写作第一章成因的目的，神圣的作者，并非要阐述在一个科学的方式，宪法对宇宙的或完整的秩序的建立，而是给人民的流行资讯，在一般的语言，一天，适应情报所有，严格恰当的科学语言并不总是要寻找他们的术语。 The expression six days and their division may be taken in the ordinary sense of a natural day, or for a certain period of time, and exegetes may dispute about this question.表达六天及其分工可采取在普通意义的自然天，或为某一段时间内，和exegetes可能争议这个问题。
Publication information Written by AJ Moss.出版信息所作的AJ苔。 Transcribed by Thomas M. Barrett & Michael T. Barrett.转录由托马斯米贝瑞特＆迈克尔汤匙，贝瑞特。 Dedicated to the Poor Souls in Purgatory The Catholic Encyclopedia, Volume XI.专为穷人的灵魂在炼狱天主教百科全书，货量十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
Many works referring to the Pentateuch have been cited throughout the course of this article.许多工程，指的是pentateuch被引用的整个过程中此文章。 We shall here add a list of mainly exegetical works, both ancient and modern, without attempting to give a complete catalogue.我们将在这里新增的名单，主要是训诂工程，无论是古代和现代，没有企图给一个完整的目录。
PATRISTIC WRITERS."Eastern Church:--ORIGEN, Selecta in Gen., PG, XII, 91- 145; IDEM, Homil. in Gen., ibid., 145-62; IDEM, Selecta et homil, in Ex., Lev., Num., Deut., ibid., 263-818; IDEM, Fragmenta in PG, XVII, 11-36; ST. BASIL, Homil. in Hexaemer. in PG, XXIX, 3-208; ST. GREGORY OF NYSSA, In Hexaemer. in PG, XLIV, 61-124; IDEM, De homin. Opific., ibid., 124-297; IDEM, De vita Moysis, ibid., 297-430; ST. JOHN CHRYS., Homil. in Gen. in PG, LIII, LIV, 23- 580; IDEM, Serm. In Gen. in PG, LIV, 581-630; ST. EPHR., Comment in Pentat. in Oper. Syr., I, 1-115; ST. CYRIL OF ALEX., De adoratione in spiritu in PG, LXVIII, 133-1125; Glaphyra in PG, LXIX, 13-677; THEODORETUS, Quaest. in Gen., Ex., Lev., Num., Deut. in PG, LXXX, 76-456; PROCOPIUS OF GAZA, Comment. in Octateuch. in PG, LXXXVII, 21-992; NICEPHORUS, Catena in Octateuch. et libros Reg. (Leipzig, 1772).教父的作家。 “东方教会： -俄， s electa在将军页，第十二章， 9 1- 14 5条;同上，h o mil。在将军，同上，1 4 5-62;同上，s e lecta等h o mil，在当然，列弗， NUM个， deut 。同上， 263-818 ;同上， fragmenta在pg ，十七， 11-36 ;圣罗勒， homil 。在hexaemer 。在pg ，第29号， 3-208 ;圣格雷戈里的nyssa ，在hexaemer 。在pg ，四十四， 61-124 ;同上，德homin 。 opific ，同上， 124-297 ;同上，德简历moysis ，同上， 297-430 ;圣约翰chrys ， homil 。将军在pg ， liii ，丽芙， 23 -5 80;同上，血清，在将军在p g，丽芙， 5 81-630;圣。 e phr，评论在p entat。在操作。 s yr。 ，我， 1 -115;圣西里尔的徐家，德adoratione在spiritu在pg ， lxviii ， 133-1125 ; glaphyra在pg ， lxix ， 13-677 ; theodoretus ， quaest 。在将军，当然，列弗， NUM个， deut 。 pg ， lxxx ， 76-456 ; procopius加沙发表评论。在octateuch 。在pg ， lxxxvii ， 21-992 ; nicephorus ， catena在octateuch 。等libros条例（莱比锡， 1772 ） 。
Western Church: ST.西方教会：圣。 AMBROSE, In Hexaemer.刘汉铨，在hexaemer 。 in PL, XIV, 123-274; IDEM, De Paradiso terrestri, ibid., 275-314; IDEM, De Cain et Abel, ibid., 315-60; IDEM, De Noe et arca, ibid., 361-416; IDEM, De Abraham, ibid., 419-500; IDEM, De Isaac et anima, ibid., 501-34; IDEM, De Joseph patriarcha, ibid., 641-72; IDEM, De benedictionibus patriarcharum, ibid., 673-94; ST.在临时立法会，第十四届， 123-274 ;同上，德天堂terrestri ，同上， 275-314 ;同上，德等该隐阿贝尔，同上， 315-60 ;同上，德noe等方舟，同上， 361-416 ;同上，德，石礼谦，同上， 419-500 ;同上，德艾萨克等阿尼玛，同上， 501-34 ;同上，由约瑟夫patriarcha ，同上， 641-72 ;同上，德benedictionibus patriarcharum ，同上， 673 - 94 ;圣。 JEROME, Liber quaest.杰罗姆， liber quaest 。 hebraic. hebraic 。 in Gen. in PL, XXIII, 935-1010; ST.在将军在临时立法会，二十三， 935-1010 ;圣。 AUGUSTINE, De Gen. c.奥古斯丁，德将军长 Manich.马尼希。 ll.当地雇员。 due in PL, XXXIV, 173-220; IDEM, De Ger.由于在临时立法会，第三十四， 173-220 ;同上，德毛入学率。 ad lit., ibid., 219-46; IDEM, De Ger.广告点燃。同上， 219-46 ;同上，德毛入学率。 ad lit.广告点燃。 ll.当地雇员。 duodecim, ibid., 245-486; IDEM, Quaest in Heptateuch., ibid., 547-776; RUFINUS, De benedictionibus patriarcharum in PL, XXI, 295-336; ST. duodecim ，同上， 245-486 ;同上， quaest在heptateuch ，同上， 547-776 ; rufinus ，德benedictionibus patriarcharum在临时立法会，二十一世纪， 295-336 ;圣。 VEN.法师。 BEDE, Hexaemeron in PL, XCI, 9-190; IDEM, In Pentateuch.贝德， hexaemeron在临时立法会， xci ， 9-190 ;同上，在pentateuch 。 Commentarii, ibid., 189-394; IDEM, De tabernaculo et vasibus ejus, ibid., 393-498; RHABANUS MAURUS, Comm. commentarii ，同上， 189-394 ;同上，德tabernaculo等vasibus ejus ，同上， 393-498 ; rhabanus毛鲁斯，商业。 in Gen. in PL, CVII, 443-670; IDEM, Comment.在将军在临时立法会， cvii ， 443-670 ;同上，评论。 in Ez., Lev., Num., Deut.在的EZ ，列弗， NUM个， deut 。 in PL, CVIII, 9-998; WALAFRID STRABO, Glossa ordinaria in PL, CXIII, 67-506.在临时立法会， cviii ， 9-998 ; walafrid斯特拉波， glossa ordinaria在临时立法会， cxiii ， 67-506 。
MIDDLE AGES:-ST.中世纪： ST段。 BRUNO OF ASTI, Expositio in Pentateuch.布鲁诺的阿斯蒂， expositio在pentateuch 。 in PL, RUPERT OF DEUTZ, De SS.在临时立法会，鲁珀特的道依茨，德的SS 。 Trinitate et operib. trinitate等operib 。 Ejus in PL, CLXVII, 197-1000; HUGH OF ST. ejus在临时立法会， clxvii ， 197-1000 ;休圣。 VICTOR, Adnotationes elucidatoriae in Pent.胜利者， adnotationes elucidatoriae在压抑。 in PL, CLXXV, 29-86; HONORIUS OF AUTUN, Hexameron in PL, CLXXII, 253-66; IDEM, De decem plagis Aegypti, ibid., 265-70; ABELARD, Expositio in Hexaemeron in PL, CLXXVII, 731-84; HUGH OF ST.在临时立法会， clxxv ， 29-86 ;挪的欧坦， hexameron在临时立法会， clxxii ， 253-66 ;同上，德decem plagis埃及伊蚊，同上， 265-70 ;阿贝拉尔， expositio在hexaemeron在临时立法会， clxxvii ， 731-84 ;休圣。 CHER, Postilla (Venice, 1588); NICOLAUS OF LYRA, Postilla (Rome, 1471); TOSTATUS, Opera, I-IV (Venice, 1728); DIONYSIUS THE CARTHUSIAN, Comment.雪儿， postilla （威尼斯， 1588 ） ;尼可劳斯的天琴座， postilla （罗马， 1471 ） ; tostatus ，歌剧，一至四（威尼斯， 1728 ） ;狄奥尼修斯该carthusian ，评论。 in Pentateuch.在pentateuch 。 in Opera omnia, I, II (Montreuil, 1896-7).在Opera OMNIA公司，一，二（ montreuil ， 1896-7 ） 。
MORE RECENT WORKS.-Jewish Writers:-The Commentaries of RASHI (1040-1150), ABENASRA (1092-1167), and DAVID KIMCHI, (1160-1235) are contained in the Rabbinic Bibles; ABARBANEL, Comment.较近期的works.犹太作家： -评论r ashi（ 1 040年至1 150年） ， a benasra（ 1 092年至1 167年） ，和大卫泡菜， （ 1 160年至1 235年） ，载于犹太法师圣经;阿巴伯内尔，评论。 (Venice, 5539 AM; 1579 BC); CAHEN, French tr. （威尼斯， 5539分;公元前1579年） ; cahen ，法语的TR 。 of Pent.压抑。 (Paris, 1831); KALISCH, Historical and Critical Comment on the Old Test. （巴黎， 1831 ） ;卡利施，历史和批评对旧的考验。 (London), Gen. (1885); Lev. （伦敦） ，将军（ 1885 ） ;列弗。 (1867, 1872); Ez. （ 1867 ， 1872 ） ;的EZ 。 (1855); HIRSCH, Der Pent. （ 1855年） ;赫希，明镜压抑。 ubersetzt und erklart (2nd ed., Frankfurt, 1893, 1895); HOFFMANN, Das Buch Lev. ubersetzt und erklart （第二版，法兰克福， 1893 ， 1895 ） ;霍夫曼之buch列弗。 ubersetz und erklart (Berlin, 1906). ubersetz und erklart （柏林， 1906年） 。
Protestant Writers:-The works of LUTHER, MELANCHTHON, CALVIN, GERHART, CALOVIUS, DRUSIUS, DE DIEU, CAPPEL, COCCEIUS, MICHAELIS, LE CLERC, ROSENMULLER, and even of TUCH and BAUMGARTEN, are of minor importance in our days; KNOBEL, Gen. (6th ed., by DILLMANN, 1892; tr., Edinburgh, 1897); RYSSEL, Ez.新教作家：作品路德，梅兰希顿，卡尔文，格哈， calovius ， drusius ，德dieu ， cappel ， cocceius ，米氏，乐clerc ， rosenmuller ，甚至tuch和鲍姆嘉通，是轻微的重要性，在我们的天; knobel ，将军（第六版，由dillmann ， 1892年;的TR 。爱丁堡， 1897 ） ; ryssel ，的EZ 。 and Lev.和列弗。 (3rd ed., 1897); DILLMANN, Numbers, deut., Jos. (2nd ed., 1886); LANGE, Theologisch-homiletisches Bibelwerk (Bielefeld and Leipzig); IDEM, Gen. (2nd ed., 1877); IDEM, Ez., Lev., and Numbers (1874); STOSCH, Deut. （第三版， 1897 ） ; dillmann ，数字， deut ， jos. （第二版， 1886 ） ;兰格， theologisch - homiletisches bibelwerk （比勒费尔德和莱比锡） ;同上，将军（第二版， 1877 ） ;同上，的EZ ，列弗，和号码（ 1874 ） ;施托施， deut 。 (2nd ed., 1902); KEIL and FRANZ DELITZSCH, Biblischer Comment. （第二版， 1902 ） ; Keil公司和弗兰茨delitzsch ， biblischer评论。 uber das AT; KEIL, Gen. and Ex.产品之时; Keil公司，将军和前。 (3rd ed., Leipzig, 1878); IDEM, Lev., Numbers, Deut. （第三教育署，莱比锡， 1878 ） ;同上，列弗，号码， deut 。 (2nd ed., 1870; tr., Edinburgh, 1881, 1885); STRACK and ZOCKLER, Kurzgefasster Komment. （第二版， 1870年;的TR 。爱丁堡， 1881 ， 1885 ） ; strack和zockler ， kurzgefasster komment 。 zu den h.祖书斋每小时 Schriften A. und NT (Munich); STRACK, Gen. (2nd ed., 1905); IDEM, Ez., Lev., Numbers (1894); OETTLI, Deut. schriften甲und新台币（慕尼黑） ; strack ，将军（第二版， 1905 ） ;同上，的EZ ，列弗，号码（ 1894 ） ; oettli ， deut 。 (1893); NOWACK, Handkomment. （ 1893年） ; nowack ， handkomment 。 zum AT (Gottingen); GUNKEL, Gen. (1901); BANTSCH, Ez., Lev., Numbers (1903); Deut. zum （格丁根） ; gunkel ，将军（ 1901 ） ; bantsch ，的EZ ，列弗，号码（ 1903 ） ; deut 。 by STEUERNAGEL (1900); MARTI, Kurtzer Handommentar z.由steuernagel （ 1900 ） ;马蒂， kurtzer handommentar Z的 AT (Freiburg): HOLZINGER, Gen. (1898), Ez. （弗赖堡） ： holzinger ，将军（ 1898 ） ，的EZ 。 (1900), Numbers (1903); BERTHOLET, Lev. （ 1900年） ，数字（ 1903 ） ;贝尔托莱，列弗。 (1901), Deut. （ 1901年） ， deut 。 (1899); BOHMER, Das erste Buch Mose (Stuttgart, 1905); COOK, The Holy Bible according to the Authorized Version, I-II (London, 1877); SPENCE and EXELL, The Pulpit Commentary (London): WHITELAW, Gen.; RAWLINSON, Ex.; MEYRICK, Lev.; WINTERBOTHAM, Numbers; ALEXANDER, Deut.; The Expositor's Bible (London): DODS, Gen. (1887); CHADWICK, Exod. （ 1899年） ; bohmer ，之erste buch mose （斯图加特， 1905 ） ;库克，圣经根据核定的版本，我-二（伦敦， 1877 ） ;斯彭斯和exell ，讲坛评论（伦敦） ：怀特劳，根。 ;罗林森，当然。 ; meyrick ，列弗。 ;温特伯森，号码;亚历山大， deut 。 ; expositor的圣经（伦敦） ： dods ，将军（ 1887 ） ;查德威克， exod 。 (1890); KELLOGG, Lev. （ 1890年） ;凯洛格，列弗。 (1891); WATSON, Numbers (1889); HARPER, Deut. （ 1891年） ;沃森，数字（ 1889年） ;哈珀， deut 。 (1895); The International Critical Commentary (Edinburgh): GRAY, Numbers (1903); DRIVER, Deut. （ 1895年） ，国际重要的评注（爱丁堡） ：灰色，数字（ 1903 ） ;驱动程序， deut 。 (1895); SPURRELL, Notes on the Hebrew Text of Gen. (2nd ed., Oxford, 1896); GINSBURG, The Third Book of Moses (London, 1904); MACLAREN, The Books of Ex., Lev., and Numbers (London, 1906); IDEM, Deut. （ 1895年） ;斯珀雷尔，债券在希伯来文将军（第二版，牛津大学， 1896 ） ;金斯伯格，第三本书的郑慕智（伦敦， 1904 ） ;麦克拉伦，书籍前，列弗。和数字（伦敦， 1906 ） ;同上， deut 。 (London, 1906); REUSS, L'histoire sainte et la loi (Paris, 1879); KUENEN, HOSYKAAS, and OORT, Het Oude Testament (Leyden, 1900-1). （伦敦， 1906 ） ; reuss的L'历史学圣等香格里拉来（巴黎， 1879 ） ; kuenen ， hosykaas ，奥尔特， het oude证明（雷登， 1900-1 ） 。
Catholic Works:-The works of CAJETAN, OLEASTER, STEUCHUS EUGUBINUS, SANTE PAGINO, LIPPOMANNUS, HAMMER, B. POREIRA, ASORIUS MARTINENGUS, LORINUS, TIRINUS, A LAPIDE, CORN, JANSENIUS, BONFRERE, FRASSEN, CALMET, BRENTANO, DERESER, and SCHOLZ are either too well known or too unimportant to need further notice.天主教工程：该工程cajetan ， oleaster ， steuchus eugubinus ，圣pagino ， lippomannus ，锤，乙poreira ， asorius martinengus ， lorinus ， tirinus ，一拉辟特的哥尼流，玉米， jansenius ，邦弗雷雷， frassen ， calmet ，布伦塔诺， dereser ， scholz是不是太人所共知的或太不重要，需要另行通知。 La Sainte Bible (Paris); CHELIER, La Genese (1889); IDEM, l'Exode et la Levitique (1886); TROCHON, Les Nombres et le Deuteronome (1887-8); Cursus Scripturae Sacrae (Paris); VON HUMMELAUER, Gen. (1895); Ex., Lev.拉圣圣经（巴黎） ; chelier ，香格里拉genese （ 1889年） ;同上的L' exode等香格里拉levitique （ 1886年） ;特罗雄，本港就业辅导组nombres等乐deuteronome （ 1887-8 ） ; cursus scripturae sacrae （巴黎） ;冯胡梅劳尔，将军（ 1895 ） ;当然，列弗。 (1897); Num. （ 1897年） ; NUM个。 (1899); Deut. （ 1899年） ; deut 。 (1901); SCHRANK, Comment. （ 1901年） ; schrank ，评论。 literal.字面。 in Gen. (1835); LAMY, Comment in l.在将军（ 1835 ） ;拉米在评论研究 Gen. (Mechlin, 1883-4); TAPPEHORN, Erklarung der Gen. (Paderborn, 1888); HOBERG, Die Gen. nach dem Literalsinn erklart (Freiburg, 1899); FILLION, La Sainte Bible, I (Paris, 1888); NETELER, Das Buch Genesis der Vulgata und des hebraischen Textes ubersetzt und erklart (Munster, 1905); GIGOT, Special Introduction to the Study of the Old Testament, I (New York, 1901).将军（ mechlin ， 1883-4 ） ; tappehorn ， erklarung明镜将军（帕德博恩， 1888 ） ; hoberg ，模具将军nach DEM的literalsinn erklart （弗赖堡， 1899 ） ;菲利安，拉圣圣经，我（巴黎， 1888 ） ; neteler ，之buch成因明镜vulgata und万hebraischen textes ubersetzt und erklart （明斯特， 1905 ） ; gigot ，特别介绍了这一研究旧约，我（纽约， 1901 ） 。 Biblical Commission: Acta Apostolicoe Sedis (15 July, 1908); Rome (17 July, 1909).圣经委员会：学报apostolicoe sedis （ 1908年7月15日） ;罗马（ 1909年7月17日） 。
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
Name and Contents.名称和内容。
Ch.的CH 。 i.-iv.: The Call of Moses. i.-iv. ：号召，郑慕智。
Ch.的CH 。 v., vi.: The Preparation.五，六：准备。
Ch.的CH 。 vii.-x.: The Plagues: vii.-x. ：瘟疫：
Ch.的CH 。 xi-xiii.西十三。 16: The Departure. 16日：离境。
Ch.的CH 。 xiii.十三。 17-xv. 17 -十五。 21: Pharaoh's Death. 21日：法老王的死因。
Ch.的CH 。 xv.十五。 22-xviii.: The March to Sinai. 22 - 18 。 ： 3月至西奈半岛。
Ch.的CH 。 xix.-xx.: Israel's Call: xix.-xx. ：以色列的呼吁：
Ch.的CH 。 xxi.-xxiv.: The Law and the Covenant. xxi. -二十四。 ：法律和公约的规定。
Ch.的CH 。 xxv.-xxxi.: The Sanctuary and the Priests. xxv. -三十一。 ：庇护和神父。
Ch.的CH 。 xxxii-xxxiv.: The Sin of the People with the Golden Calf.三十二-三十四。 ：单仲偕的人与黄金犊牛。
Ch.的CH 。 xxxv.-xl.: The Sanctuary and the Garments of the Priests xxxv.-xl. ：庇护和成衣的祭司
Religion.宗教。
Revelations of God.上帝的启示。
God the Absolutely Exalted One.上帝的绝对崇高的1 。
Israel.以色列。
The Moral Law.道德法律。
Cult.邪教。
-Critical View I.:关键的看法一：
Characteristics of JE.特色流行性乙型脑炎。
Characteristics of P.特色体育
P's Representation of the Tabernacle Unhistorical. P的代表性幕保。
-Critical View II.:关键的看法二：
Redaction.节录。
Errors of Critical School.错误的关键学校。
-Biblical Data: -圣经的数据：
The second book of the Torah or Pentateuch is called by the Jews , from the opening words, or briefly .第二本书的诵读经文或pentateuch是所谓的犹太人，从开放的话，或简单。 The Greek name is ξοδος (in Philo also ξαγωγή), that is, "departure"; the Latin, "[Liber] Exodus."希腊的名称是ξοδος （在斐洛也ξαγωγή ） ，即是“离境” ;拉丁语， “ [ liber ]出埃及记” 。 It contains, according to the Masorah, 1,209 (?) verses in 164 sections ("parashiyyot"), 69 ending in the middle of the line ("petuḥot" = "open"), and 95 with a space in the middle of the line ("setumot"="closed"), in 29 chapters ("sedarim"), and 14 sections ("pisḳot"), for reading on the Sabbath, in 11 lessons.它包含，根据该masorah ， 1209 （ ？ ）韵文在164节（ “ parashiyyot ” ） ，第69结束在中东的线（ “ petuḥot ” = “打开” ） ，以及95与空间，在中东的线（ “ setumot ” = “关闭” ） ，在29个章节（ “ sedarim ” ） ，以及14节（ “ pisḳot ” ） ，读对安息日，在11个教训。 The common division into 40 chapters is taken from the Vulgate.共同分为40章是采取从武加大。
Name and Contents.名称和内容。
The second book of the Torah is the organic continuation of the first book.第二本书的诵读经文，是有机的延续第一本书。 It narrates the departure of the descendants of the Patriarchs, increased to a people, from servitude in Egypt, their journey to Sinai, and the revelations and laws which they received there.它叙述了离境的后裔的patriarchs ，上升至一人，从奴役在埃及，他们的旅程西奈半岛，以及揭露和法律，他们收到有。 It is a well-planned and well-arranged work, displaying much literary skill in the command over great masses of material as well as in the marshaling of the facts.这是一个精心策划以及安排工作，展现了很多文学的技巧，在指挥权的伟大人民群众的物质，以及在编组的事实。 It is homogeneous in its views, and is not encumbered by unnecessary repetitions, though the sequel to it is found only in the following books.这是均匀的在其意见，而不是由设押不必要的重复，虽然在续集中给它的发现是，只有在下列书籍。 It is divided into two principal sections: (1) ch.它分为两个主要部分： （ 1 ）的CH 。 i-xviii., recounting Israel's deliverance from Egypt; (2) ch. -十八，重新以色列的解脱，从埃及; （ 2 ）的CH 。 xix.-xl., the promulgation of the Law. xix.-xl. ，颁布的法律。 These may again be divided into subsections.这些可能会再次分为小节。
Ch.的CH 。 i.-iv.: The Call of Moses. i.-iv. ：号召，郑慕智。
The Israelites living in Egypt are oppressed by forced labor,imposed upon them by a new Pharaoh who desires to destroy them (i.).以色列人住在埃及受到压迫所强迫劳动，强加给它们一个新的法老王谁的欲望摧毁他们（一） 。 The exposed male infant of a Levitic family (whose name, in order not to divert interest from the main story, is not given here), is found by Pharaoh's daughter, who calls him "Moses" and adopts him.暴露的男性婴儿的一levitic家庭（他的名字，为了不分流的利益，从主要的故事，是不是在这里） ，是发现法老王的女儿，谁要求他“摩西” ，并采用他。 Moses, grown to man's estate, sympathizes with his suffering brethren, and flees the country because he has slain an Egyptian overseer.郑慕智，成长为男子的遗产，同情他的苦难弟兄们，并逃离该国，因为他已被杀害一名埃及监督员。 He goes to Midian, becomes shepherd to the priest Jethro, and marries the latter's daughter Zipporah (ii.).他去位，成为牧羊人向神父jethro ，和结婚后的女儿zipporah （ ii. ） 。 As he is feeding the sheep on Mount Horeb, he has a marvelous experience.因为他是喂养羊对山horeb ，他有一个精彩的经验。 God appears to him from a thorn-bush which, though burning, is not consumed.上帝似乎给他的眼中钉，布什，虽然燃烧，不消耗。 He reveals Himself as the God of the Fathers of Israel, and orders Moses to go before Pharaoh and demand the release of his brethren.他透露，自称为上帝的父亲以色列，和命令摩西去之前，老王和要求释放他的兄弟。 God overcomes Moses' reluctance by His promises of supreme aid, and appoints his brother Aaron to be his assistant.上帝克服郑慕智不愿由他的承诺，最高人民法院援助，并任命他的弟弟亚伦是他的助理。 Moses then returns to Egypt.郑慕智，然后再返回埃及。
Ch.的CH 。 v., vi.: The Preparation.五，六：准备。
As Pharaoh not only refuses Moses' request, but oppresses the people still further, Moses complains to God, who thereupon announces to him that He will now display His power and will surely liberate Israel.作为法老王不仅拒绝摩西要求，但压迫人民的仍然是进一步，摩西抱怨上帝，谁于是宣布，以他现在将显示他的权力也必将解放以色列。 At this point the genealogy of Moses and his family is inserted, in order that it may not later interrupt or weaken in any way the story which follows.在这一点上该族谱的郑慕智和他的家人是插入，为了使未必后来中断或削弱任何形式的故事，其中如下。
Ch.的CH 。 vii.-x.: The Plagues: vii.-x. ：瘟疫：
the proofs of God's power.证明上帝的权力。 After God has assigned their tasks to Moses and Aaron, and predicted Pharaoh's obduracy, and after they have attested their commission by working a miracle before Pharaoh (vii. 1-13), God sends nine plagues over Pharaoh, and his land: (1) the changing of the waters of the Nile into blood (, vii. 14-25); (2) frogs (, vii. 28-viii. 11); (3) vermin (, viii. 12-15); (4) noxious animals (, viii. 16-28); (5) death of the cattle (, ix. 1-7); (6) boils upon men and beasts (, ix. 9-12); (7) storms, killing men and beasts (, ix. 13-35); (8) locusts that devour all vegetation(, x. 1-20); (9) deep darkness for three days (, x. 21-29).之后，上帝已指派他们的任务摩西和亚伦，并预测法老王的顽固，之后便证明他们的委员会的工作是一个奇迹，前法老王（ vii. 1月13日） ，上帝传送9瘟疫超过老王，和他的土地： （ 1 ）的变化水域的尼罗河入血（ ，七， 14日至25日） ; （ 2 ）青蛙（ ，七， 28 -八11 ） ; （ 3 ）害虫（ ，第八章。 12月15日） ; （ 4 ）有毒动物（ ，第八章。 16-28 ） ; （ 5 ）死亡的牛（ ，九， 1月7日） ; （ 6 ）归结起来后，男人和禽兽（ ，九， 9月12日） ; （ 7 ）暴风雨，杀害男子和兽（ ，九， 13-35 ） ; （ 8 ）蝗虫，即吃掉所有植被（ ，十1月20日） ; （ 9 ）深的黑暗为三天（ ，十21-29 ） 。 These plagues, which give evidence of God's power over nature, are increasingly obnoxious and dangerous, and are so arranged that every third plague (hence narrated more briefly) confirms the two preceding ones (narrated more in detail), and each group follows naturally upon the preceding one.这些困扰，提供证据上帝的权力的性质，正日益恶劣和危险的，是如此的安排，每三鼠疫（因此，叙述更简单） ，证实了前两次的（叙述更详细的） ，而每一组如下自然后，前一。 The story displays a skilful climax, rhythm, and variety.这个故事显示一个熟练的高潮，节奏，和品种。 Pharaoh, however, is untouched by the first plague, which his magicians can imitate; after the second plague, which they can reproduce, but not check, he begins to supplicate; after the third plague he allows his magicians to comfort him; from the third on he makes fresh promises after each plague, but recalls them when the danger is past, and remains obdurate.老王不过，是原封不动由第一鼠疫，他的魔术可以模仿;之后，第二个鼠疫，使他们能够重现，但不检查，他开始supplicate ;之后，第三次鼠疫，他让他的魔术，安慰他;从第三，他使新鲜的承诺后，每个鼠疫，但回顾他们时的危险是，过去，仍然顽固。
Ch.的CH 。 xi-xiii.西十三。 16: The Departure. 16日：离境。
The last, decisive blow, namely, the death of all the first-born of the Egyptians (), and the departure are announced.最后，决定性的打击，即死亡的所有第一所生的埃及人（ ） ，和离境公布。 For the protection of their homes the Israelites are commanded to kill a lamb () and to eat it quickly with unleavened bread () and bitter herbs (), on the 14th of the first month, and to be ready for immediate departure.为保护自己的家园以色列人是指挥杀害羔羊（ ）和吃它迅速与无酵饼（ ）和苦菜（ ） ，于14日的第一个月，并准备立即离境。 The first-born of all the Egyptians die.第一出生的所有埃及人死亡。 Pharaoh dismisses the Israelites.老王罢免以色列人。 To the number of 600,000 men, not including women and children, they leave the country, after a sojourn of 430 years, carrying with them rich gifts from benevolent Egyptians.以人数60.0万人，这还不包括妇女和儿童，他们离开该国后，逗留四百三十年，开展与他们丰富的礼物，从善意的埃及人。 They go first from Rameses to Succoth.他们首先从拉美西斯以succoth 。 Chap.第一章。 xii.十二。 43-xiii. 43 -十三。 16 contain supplementary regulations regarding the future observance of the Passover. 16载的补充规定就未来庆祝逾越节。
Ch.的CH 。 xiii.十三。 17-xv. 17 -十五。 21: Pharaoh's Death. 21日：法老王的死因。
Repenting his clemency, Pharaoh, with chariots and horsemen, pursues the Israelites, who have reached the shores of the Red Sea (), divinely guided by day by a pillar of cloud, and by night by a pillar of fire.思悔改，他的宽大处理，法老王，战车和骑兵，奉行以色列人，谁已达到海岸红海（ ） ，神为指导，每天的重要支柱，云，和晚上的一个支柱，小心防火。 The Israelites pass dry-shod through the waters, which marvelously recede before them while engulfing Pharaoh and his entire army.以色列人通过干轮胎通过水域，其中marvelously消退之前，他们虽然吞没老王和他的整个军队。 Moses and his people sing a song of praise to God.郑慕智和他的人民唱歌赞美上帝。
Ch.的CH 。 xv.十五。 22-xviii.: The March to Sinai. 22 - 18 。 ： 3月至西奈半岛。
The Israelites journey into the desert of Shur, to Mara.以色列人的旅程沙漠的书珥，马拉。 The people, complaining of lack of water, are satisfied.人民的，抱怨缺乏水，感到满意。 They reach Elim.他们达成琳。 In the desert of Sin they complain of lack of food.在沙漠中的单仲偕，他们抱怨缺乏食物。 God sends them quails, and from this time on, except on the Sabbath, sends them a daily shower of manna.上帝将他们传送鹌鹑，从这个时候起，除对安息日，他们传送每日淋浴的哪。 Upon arrival at Rephidim the people again complain of lack of water.抵达后在二，利非订人民的再次抱怨，水源缺乏。 God gives them water from a rock ("Massah and Meribah" = "place of temptation and quarrels"; xvii. 7).上帝给了他们的水从岩石（ “迈塞和梅里巴” = “的地方和争吵的诱惑” ;十七。 7 ） 。 Amalek attacks Israel and is vanquished by Joshua. amalek攻击以色列和战败国是由约书亚。 God commands eternal war against Amalek.上帝命令永恒的战争amalek 。 Moses' father-in-law, Jethro, having heard of Israel's deliverance, visits Moses, bringing him his wife Zipporah and their two children, whom Moses had left behind at home.摩西的父亲-在法律， jethro ，听过以色列的解脱，参观摩西，把他zipporah他的妻子和他们的两个孩子，其中郑慕智曾遗留下来的在家里。 On Jethro's advice Moses appoints subordinate judges.对jethro的意见，郑慕智任命下属的法官。
Ch.的CH 。 xix.-xx.: Israel's Call: xix.-xx. ：以色列的呼吁：
the promulgation of the Ten Commandments on Mount Sinai.颁布了10诫命，在西奈山。 In the third month the Israelites arrive in the desert of Sinai and encamp at the mountain.在3个月抵达以色列人在沙漠中的西奈半岛和恩坎普在山区。 God announces to them through Moses that, having by His power liberated them, He will now constitute them His people, making them a nation of priests and a holy people.上帝宣布，他们通过摩西，经他的权力，解放他们，他现在将构成他们自己的人民，使他们一个民族的司铎和一个神圣的人。 The Israelites accept this call with one accord, and after they have prepared themselves worthily, God, through Moses' mediation, and with thunder and lightning, clouds of smoke and noise of trumpets, reveals Himself to them on Mount Sinai and pronounces the ten fundamental commands of religion and morals, which are followed by a command regarding the altar.以色列人接受这一号召，与一协定，之后，他们已准备了自己worthily ，上帝，通过摩西'调解，并与雷电，云层的黑烟和噪音的小号，揭示了自己对他们在西奈山和判决十年的根本命令宗教和道德，这是其次是一个命令就祭坛。
Ch.的CH 。 xxi.-xxiv.: The Law and the Covenant. xxi. -二十四。 ：法律和公约的规定。
The Ten Commandments, formally declaring the divine will regarding man's attitude to God and to all His creatures, are followed by enactments relating to civil law: (1) indemnifications for injuries done to, a fellow man; (2) duties toward persons who have no actual claims, though they are dependent on the good will of others.十大戒律，正式宣布神将关于人的态度，向上帝和他的所有生物，其次是成文法有关民事法律： （ 1 ） indemnifications受伤，做了，同行的男子; （ 2 ）对人的职责，谁有没有实际的索赔，虽然他们是依赖于良好的意愿等。 In conclusion there are the promise of the land of Canaan as the reward of obedience, and the warning against the pagan inhabitants.在结论有承诺的土地迦南作为悬赏服从，并警告对异教的居民。 God then enters into a solemn covenant with the people, through Moses.上帝，然后进入一个庄严的盟约，与市民，通过摩西。 He calls Moses up into the mountain to receive the stone tablets of the Law and further instructions.他呼吁，郑慕智成山收到石碑的法律和进一步的指示。
Ch.的CH 。 xxv.-xxxi.: The Sanctuary and the Priests. xxv. -三十一。 ：庇护和神父。
In order that God may dwell permanently among the Israelites, they are given instructions for erecting a sanctuary.为了上帝可能纠缠永久之间的以色列人，他们发出指示，架设的庇护所。 The directions provide for: (1) a wooden ark, gilded inside andoutside, for the Tables of the Covenant, with a cover similarly gilded as "mercy seat" for the Divine Presence; (2) a gilt table for the so-called "shewbread" (); (3) a golden candlestick for a light never to be extinguished; (4) the dwelling, including the curtains for the roof, the walls made of boards resting on silver feet and held together by wooden bolts, the purple curtain veiling the Holy of Holies, the table and candlestick, and the outer curtain; (5) a sacrificial altar made of bronzed boards; (6) the outer court formed by pillars resting on bronze pedestals and connected by hooks and crossbars of silver, with embroidered curtains; (7) preparation of the oil for the candlestick.指示规定： （ 1 ）木制方舟，镀金内andoutside ，为表的盟约，与封面同样镀金“施恩座”为神的存在; （ 2 ）镀金表，为使所谓的“未发酵面包“ （ ） ; （ 3 ）黄金烛台为轻，不可熄灭; （ 4 ）住宅，包括窗帘，为屋顶，墙壁上所作的议会上休息银英尺，并一并举行，由木制的螺栓，紫色窗帘veiling圣地的holies ，该表和烛台，和外帷幕; （ 5 ）祭坛上所作的bronzed议会; （ 6 ）外法院所形成的支柱上休息的青铜基座和连接钩的Crossbars银，与绣窗帘; （ 7 ）的制备石油换烛台。 Then follow directions for the garments of the priests: (1) a shoulder-band (ephod) with two onyx stones, on each of which are engraved the names of six of the tribes of Israel, also golden chains for holding the breastplate ("ḥoshen") set with twelve precious stones, in four rows; (2) a robe for the ephod, with bells and pomegranates around the seam; (3) a golden miter plate with the inscription "Holiness to the Lord"; (4) a coat; (5) a miter; (6) a girdle.然后按照指示，为服装的祭司： （ 1 ）肩波段（ ephod ）与两个缟玛瑙石块，就其中每一项都刻有姓名的六个部落，以色列，也黄金链举行breastplate （ “ ḥoshen “ ）设置与12宝石，在四列; （ 2 ）长袍为ephod ，与编钟和石榴周围煤层; （ 3 ）一次千载难逢的字板的题词”成圣给上帝“ ; （ 4 ）外套; （ 5 ）字; （ 6 ）腰带。 All these things are for Aaron.所有这些东西是为亚伦。 For his sons coats, bonnets, girdles, and linen breeches shall be made.为他的儿子大衣， bonnets ，带，和亚麻源应作出。 Then follow directions for ordaining the priests, including robing, anointing (of Aaron), and a seven days' sacrifice; the institution of daily morning and evening offerings; directions for making a golden altar of incense, to be set up in front of the inner curtain, opposite the Ark of the Covenant, and on which an atonement shall be made once a year with the blood of the sin-offering; directions for a yearly tax of half a shekel to be paid by every Israelite enumerated in the census toward the expenses of this service; directions for making a laver and stand of brass, to be set up between the Tabernacle and the altar of sacrifice; the preparation of the holy oil for anointing and of the holy incense; appointment of the master workmen Bezaleel and Aboliab to direct the work; the observance of the Sabbaṭh.然后按照指示，祝圣为神父，包括robing ， anointing （阿伦） ，和一个7天的牺牲;机构每日早上及傍晚的产品;方向作出一个黄金金香坛，即将成立的，在前面的内蒙古窗帘，对面的方舟公约，并就其中一个赎罪应作出每年一次与鲜血的罪恶-提供;方向，每年税半年的谢克尔所须缴付的每一个以色列人所列举的普查，对的费用，这项服务;方向作出了紫菜和立场，黄铜，即将成立的之间的幕和祭坛上的牺牲;编写圣地石油换anointing和圣香;任命主工人比撒列和aboliab直接有关的工作;遵守该sabbaṭh 。
The most striking point in this enumeration is the place given to the directions regarding the altar of incense, which, to agree with the arrangement as described in chaps.最突出的一点，在此枚举是地方给的指示，关于金香坛，其中，同意的安排中所述的第一章。 xxxv.-xl., should follow the directions for making the golden candlestick (xxv. 31-40). xxxv.-xl. ，应遵循的方向，使黄金烛台（ xxv. 31-40 ） 。 This has been a puzzle to the critics, who have made it the basis of the most far-reaching hypotheses.这一直是困惑，以批评，谁取得了它的基础上最具深远意义的假设。 The passage was not only supposed to be a later interpolation, but it was assumed that originally there was no altar of incense, not even in Herod's temple!通过不仅是为了稍后插值，但它是假设原本是没有金香坛，甚至没有在希律圣殿！ The riddle may be solved as follows: In xxxv.-xl.谜可能解决如下：在xxxv.-xl. the articles are enumerated in the order in which they were set up, while here they are enumerated according to their uses.文章列举了在该命令他们在其中设立，而在这里，他们列举了根据其用途。 The golden altar of incense later stood in the Tabernacle, between the table and the candlestick, a fact leading to the assumption that, like them, it belonged to the Tabernacle.黄金金香坛后，站在幕之间，表和烛台，一个事实，导致假设，和他们一样，它属于幕。 But as throughout ancient literature the offerings of sacrifice and incense are two independent coordinated acts of worship, so the altar of incense was, to all intents and purposes, an independent requisite of worship as important as the rest of the apparatus.但由于在整个古代文学该产品的牺牲和香是两个独立的协调行为的崇拜，所以金香坛是，所有意图和目的，一个独立的必要的崇拜同样重要，其余的器具。 For this reason everything that is necessary for the dwelling of God and the sacrifices that guarantee His presence is described first, and the altar of incense after (comp. especially Lev. xvi. 16-17: first, atonement for the Holy of Holies and the "tabernacle . . . that remaineth among them in the midst of their uncleannesses"; then, the cleansing and sanctifying of the altar of incense "from the uncleannesses of the children of Israel").基于这个原因，一切是必要的住所和上帝的牺牲，保证他的存在是描述第一，和金香坛后（ comp.特别是列弗。十六， 16日至17日：第一，赎罪为圣的holies和“幕。 。 。 remaineth认为，它们之间在中，他们uncleannesses ” ;然后，清洗和sanctifying的金香坛“从uncleannesses的儿童，以色列” ） 。 The sacrifice presumes God's presence, while it is the object of the incense to insure the continuation of His presence.牺牲假设上帝的存在，同时它是对象的香，以保证继续进行他的存在。 The things, again, that must be repeatedly renewed are placed last, namely, the oil for lighting; the yearly tax; the laver with stand, consisting of mirrors, which were taken apart again after the laver had been used, and are, therefore, not enumerated in Num.的东西，再次，必须一再重新放在最后，即石油换照明;每年税;紫菜与立场，构成镜子，其中除了采取后再次紫菜已使用，并，因此， ，而不是列举的NUM个。 iv.四。 14; the oil for anointing; and the incense.第14条;石油换anointing ;和香。 In conclusion, there are the directions for the workshop, the appointing of the master workman, and the arrangement of the work.总括而言，有方向，讲习班，任用的船长工人，并安排工作。 These directions are admirably thought out, down to the smallest detail.这些方向是令人钦佩的思想，减少到最小的细节。
Ch.的CH 。 xxxii-xxxiv.: The Sin of the People with the Golden Calf.三十二-三十四。 ：单仲偕的人与黄金犊牛。
While Moses is on the mountain the people become impatient and urge Aaron to make them a golden calf, which they worship with idolatrous joy.同时，郑慕智，是对山区人民的成为不耐烦，并敦促亚伦，使他们一次千载难逢的犊牛，因为他们崇拜与idolatrous的喜悦。 God informs Moses and threatens to abandon Israel.上帝告诉摩西和威胁放弃以色列。 Moses at first intercedes for the people, but when he comes down and beholds their madness, he angrily breaks the two tablets containing the divine writing.郑慕智在第一intercedes ，为人民，但是当他归结和beholds他们的疯狂，他气愤地休息，两片神圣的书面答复。 After pronouncing judgment upon Aaron and the people he again ascends to God to implore forgiveness for them, as God is about to withdraw from them His blessed presence and to leave them unguided in the wilderness.宣判后，判决后，阿伦和人民的，他再次ascends向上帝恳求宽恕他们，因为上帝是关于撤出他们的祝福，他的存在和离开他们的制导，在旷野中。 Moses' intercession prevails.郑慕智'干涉为准。 When he petitions God to tell him who will accompany them, what He intends to do, and how He will manifest His splendor, God commands him to make new tablets, and reveals Himself to Moses as a God of inexhaustible love and mercy.当他请愿，上帝告诉他，谁将会陪他们，他打算做的，他将如何体现了他的辉煌，上帝命令他作出新的片，并揭示了自己郑慕智作为一个上帝的取之不尽，用之不竭的爱与慈悲。 He assures Moses that in spite of their way wardness He will lead Israel into the Promised Land, giving Moses in token thereof new commandments applicable only to that land.他保证，郑慕智认为，尽管他们的方式wardness他将率领以色列进入应许之地，让摩西在令牌有新的诫命，只适用于土地。 He commands the Israelites not to have intercourse with the pagan natives, to refrain from all idolatry, and to appear before Him on the three pilgrimage festivals.他命令以色列人不是要与异教的当地人，避免采取一切偶像崇拜，并出现在他面前就这三个朝圣的节日。 Moses then returns to the people, who listen to him in respectful silence.郑慕智，然后再返回到人，谁听他在尊重沉默。
Ch.的CH 。 xxxv.-xl.: The Sanctuary and the Garments of the Priests xxxv.-xl. ：庇护和成衣的祭司
(almost in the same words as in ch. xxv.-xxxi.). （几乎在相同的文字作为在CH 。 xxv. -三十一） 。 Moses collects the congregation, enjoins upon them the keeping of the Sabbath, and requests gifts for the sanctuary.郑慕智收集聚集，责成他们饲养的安息日，并请礼物为庇护所。 The entire people, men and women, high and low, respond willingly and quickly, and under the direction of the superintendent they make: (1) the dwelling, including the curtains, the walls, and the veil; (2) the Ark and cover; (3) the table; (4) the golden candlestick; (5) the golden altar of incense; (6) the altar of burnt offerings; (7) the laver; (8) the outer court.整个人，男人和女人，高与低，心甘情愿地作出回应，并迅速和指导下，监督他们，使： （ 1 ）住家，包括窗帘，墙壁，和面纱; （ 2 ）方舟和封面; （ 3 ）表; （ 4 ）黄金烛台; （ 5 ）黄金金香坛; （ 6 ）的祭坛上的燔祭; （ 7 ）紫菜; （八）外院。 An estimate of the cost of the material follows.费用的估计，该材料如下。 Next comes the preparation of the garments of the priests, including: (1) the ephod with the onyx stones, together with the breastplate and its twelve precious stones and its golden chains; (2) the robe of the ephod; (3) the coats for Aaron and his sons; (4) the miter and bonnets; (5) the breeches;(6) the girdle; (7) the golden plate of the crown.接下来是编写该服装的神职人员，包括： （ 1 ） ephod与玛瑙石，联同breastplate及其12宝石和黄金链; （ 2 ）长袍的ephod ; （ 3 ）科茨为亚伦和他的儿子; （ 4 ）字和bonnets ; （ 5 ）源; （ 6 ）腰带; （ 7 ）黄金板的皇冠。 Moses inspects the work when completed and praises it, and the sanctuary is set up on the first of the second month.郑慕智考察工作时完成，并称赞它，和庇护是成立的第一项第2个月。 In connection with this section (xxxv.-xl.) the questions arise: Why the lengthy repetition of ch.在这方面第（ xxxv.-xl. ）的问题出现：为什么冗长重复的CH 。 xxv.-xxxi, in ch. xxv. -三十一，在CH 。 xxxv.-xl.? xxxv.-xl. ？ and Why the difference in the order in which the various objects are described?为什么差异，在秩序，在这种秩序的各种物体所描述的呢？ To the first question the answer is: When the people fell away and God renounced them, the tablets of the covenant seemed to have become useless, wherefore Moses broke them.关于第一个问题的答案是：当人民的下跌远离上帝放弃了他们，粒盟约，似乎已成为无用的， wherefore郑慕智打破了他们。 But after the people had been forgiven new tablets were made and the promises relating to the country had to be repeated.但之后，人们已是情有可原的新片发了言，并承诺，有关国家不得不重演。 Furthermore, the promise given by God that He will dwell among Israel, in a sanctuary erected by them and in which they will worship, must not be allowed to remain unfulfilled; and therefore the building of the sanctuary that had been planned is undertaken anew, but according to the original idea.此外，承诺所给予的上帝，他将以色列之间的纠缠，在一个庇护所竖立他们和自己将在其中崇拜，决不允许仍未兑现;因此，建设的庇护已计划是重新承诺，但按照原来的想法。 Hence ch.因此，社区会堂。 xxxii.-xxxiv. xxxii. -三十四。 belong necessarily between ch.属于一定之间的CH 。 xxv.-xxxi. xxv. -三十一。 and xxxv.-xl.和xxxv.-xl. To the second question the reply is, that in xxv.-xxxi., which contain the plan, the pieces are enumerated according to the uses to which they are put, while in xxxv.-xl.关于第二个问题的答复是，在xxv. -三十一。 ，其中包含了该计划，列举了件根据用途他们所提出的，而在xxxv.-xl. (as also in the working-plans given to the overseers in xxxi. 7 et seq.), which narrate the progress of the work, they are enumerated according to their arrangement. （此外，在工作计划，考虑到监督员在三十一。七等及以下各段） ，其中叙述的工作进展情况，他们列举了根据他们的安排。
Religion.宗教。
Exodus contains the most fundamental anct sublime revelations of God regarding His nature and will, and describes the beginnings of the theocratic constitution of the Israelitic people and the foundations of its ethics, law, customs, and worship.出埃及记载，最根本的anct崇高的启示上帝的关于他的性质和会，并介绍了开始的神权宪法的israelitic人民和基础，其伦理，法律，风俗，习惯，和崇拜。 God, as revealed in Exodus, is not a new, hitherto unknown God: He is the God of Abraham, of Isaac, and of Jacob-the Fathers of the people-who has protected them and has been worshiped by them (Ex. ii. 24; iii. 6, 13-18; iv. 5; vi. 3, 8; xv. 2; xxxii. 13).上帝，作为显示，在出埃及记，并不是一个新的，前所未有的上帝：他是亚伯拉罕的神，以撒和雅各-父亲以人为本谁保护了他们，并一直崇拜他们（例如二。 24 ;三， 6月13日至18日;四，五;六， 3 ， 8 ;十五。 2 ;三十二13段） 。 He Himself designates the name by which He is to be addressed: " [Yhwh], the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob" (iii. 15).他本人指定的名称，他是有待解决的： “ [ yhwh ] ，上帝，你的父亲，亚伯拉罕的神，神，以撒和雅各的上帝” （ iii. 15 ） 。 The book, however, expressly purposes to reveal, or fully develop, for the first time certain aspects of the divine nature that have not hitherto been noted.这本书，不过，明确的目的，以揭示，或充分发展，为第一次的某些方面神圣的性质，并没有一直注意到。 When God appears to Moses in the flaming bush, and commissions him, to announce to the Israelites their impending liberation, Moses asks doubtingly (iii. 13): "Behold when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?"当上帝似乎郑慕智，在燃烧的布什，他和委员会，宣布要对以色列人，他们即将解放，郑慕智要求doubtingly （ iii. 13条） ： “看哪，当我来到你们的子女，以色列，并应说，祂对他们来说，上帝您的父亲祂所寄给我告诉你;并应我说，什么是他的名字吗？应怎样我实在告诉他们“ ？ Moses seeks to know, not the name of God, but what God's name, which he knows is full of significance, expresses in this particular case.郑慕智的目的，也知道，不是以上帝的名义，但有什么神的名字，而他知道是充满意义，表示在这件事。 Moses is well aware that the name "Yhwh" means "the Almighty," and that salvation rests with God; but in his anxiety, amounting indeed to a lack of faith, he wishes to know at once how God will save.郑慕智很清楚，命名为“ yhwh ” ，就是“万能的， ”和救赎在于上帝，但在他的焦虑，数额确实缺乏信心，他想知道如何在一次上帝会拯救。
Revelations of God.上帝的启示。
God, however, will not announce that now; merely comforting him by saying (iii. 14) ("I will be there [helping when necessary] in such a way as I may deem fit"; AV "I AM THAT I AM").上帝，不过，将不会宣布，现在只是安慰他说， （ iii. 14 ） （ “我将在那里[帮助必要时] ，在这样一种方式，正如我可能会认为适当的” ;的AV “我认为我” ） 。 "I will prove myself as the Almighty, the unfailing savior." “我将证明自己是万能的，始终如一的救世主” 。 On this passage, if interpreted rightly, is based the passage vi.在此通过，如果解释是正确的，是基于通过六。 2, where God encourages Moses-who is disappointed because reference to this name has availed him nothing-by saying "I am Yhwh! I have revealed myself as a faithful God ["El Shaddai"] to Abraham, Isaac, and Jacob, without their having known me according to my name Yhwh." 2 ，凡上帝的鼓励摩西-谁是失望，因为提到这一点的名字，利用他无关-他说： “我很y hwh！我发现自己作为一个忠实的上帝[ ”下午代“ ]亚伯拉罕，以撒，雅各，无因众所周知的我，根据我名下的yhwh “ 。 And now God works His miracles, all with the express intention that the people may "know that I am Yhwh" (vi. 7; vii. 5, 17; viii. 6, 18; ix. 14, 25, 29; x. 2: xiv. 18; xvi. 12).现在上帝的作品，他创造奇迹，所有与表达的意图，该人可能“知道我yhwh ” （ vi.七;七。五， 17日;八，六， 18岁;九。 14 ， 25 ， 29 ;十。 2 ： 14 。 18 ;十六12 ） 。 Thus, God is, as His name Yhwh implies, the almighty Savior, subject only to His own will, independent, above nature and commanding it; the God of miracles; the helpful God, who uses His power for moral purposes in order to establish law and liberty in the world, by destroying the wicked and saving the oppressed (iii. 8; vi. 6; vii. 5; xv. 2, 3, 11), in whose hands are given judgment and salvation (iii., iv., vi. 1-8).因此，上帝的是，正如他的名字yhwh意味着，万能的救世主，只服从他自己的意志，独立的，上述的性质和指挥;上帝的奇迹;有益的上帝，谁利用他的权力道德的目的，以建立法律和自由在世界上，摧毁了邪恶和挽救受压迫（ iii.八;六，六;七。五;十五， 2 ， 3 ， 11 ） ，在其手中，给出了判断和救赎（ iii. ，四，六， 1月8日） 。 In ch.在CH 。 xxxii.三十二。 et seq.等法律。 is revealed another side of God's nature.是显示的另一面，上帝的性质。 Israel has merited His destructive anger because of its sin with the golden calf.以色列已经值得他的破坏性的愤怒，因为它与单仲偕金犊。 But God not only refrains from destruction and from recalling His word regarding the promised land; He even listens to Moses' prayers to grant His presence anew to the people.但上帝不仅不敢破坏和从回顾他的字就应许之地;他甚至听摩西的祈祷给予他的存在，重新向市民负责。 When Moses again asks, "Show me thy glory," God answers, "I will make all my goodness pass before thee, and I will proclaim the name of Yhwh before thee, and will be gracious unto whom I will be gracious, and will show mercy unto whom I will show mercy" (xxxiii. 18-19).当摩西再次问道： “告诉我你的荣耀， ”上帝的答案， “我将让我所有的善通过之前，你，我会宣布的名称yhwh之前，你，并会大方祂的人，我会大方，并会显示怜悯祂的人，我会显示慈悲“ （ xxxiii. 18-19 ） 。 And again, "Thou canst not see my face: for man shall not see me and live; . . . thou shalt see my back; but my face shall not be seen" (ib. 20, 23, RV).再次， “你canst没有看到我的脸：男子不得见我，和生活; 。 。 。你看不到我的背;但我的脸会不会被” （ ib. 20 ， 23 ，风疹病毒） 。 When God appears to Moses He reveals Himself as "Yhwh, Yhwh God, merciful and gracious, long-suffering, and abundant in goodness and truth. Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation" (xxxiv. 6-7).当上帝似乎郑慕智，他透露，自称为“ yhwh ， yhwh上帝，仁慈和殷勤，长期受苦受难，和丰富的善良和真理。保持慈悲为数以千计，原谅不公正和侵及单仲偕，并且决不会清除无罪;访问不公正的父亲后，子女和身边后，孩子的孩子，所不欲，第三和第四代“ （ xxxiv. 6月7日） 。 In these words God has revealed Himself as a being full of holy zeal against wickedness-a zeal, however, which is counteracted by the immeasurably greater power of His love, mercy, and forgiveness, for these are inexhaustible.在这些话上帝揭示了自己作为一个充满神圣的热情，对邪恶-热情，不过，这是抵消所产生不可估量的更大的权力，他的爱，怜悯，宽恕，因为这些都是取之不尽，用之不竭的。 But even this does not constitute His entire nature, which in its full depth and clarity is beyond the comprehension of man.但即使是这并不构成他的整个的性质，这在其充分的深度和清晰度超出了理解的男子。 These two revelations contain the highest and most blessed insight into the nature of God ever attained; and around them may be grouped the other statements regarding God which the book of Exodus contains.这两个启示包含最高和最有福的洞察到的性质，上帝以往任何时候都达到了;和他们周围的可能是分组的其他报表，其中关于上帝的这本书出埃及记载。
God the Absolutely Exalted One.上帝的绝对崇高的1 。
God is the absolutely Exalted One, who can not be compared with any other gods; even the Midianite Jethro admits that Yhwh is greater than all gods (xv. 1, 11; xviii. 11).上帝是绝对崇高的一，谁不能与任何其他神;甚至midianite jethro承认yhwh是大于一切的神（ xv. 1 ，第11条;十八。 11 ） 。 The whole world belongs to God: He has created heaven and earth and all that is therein; He rules forever; He performs marvels; nothing like Him has ever been; hence He is an object of veneration (xv. 11, 18; xix. 5; xx. 11; xxxiv. 10).整个世界是属于上帝：他创造了天地和所有即是;他永远的规则，他执行的奇迹;没有像他从未因此，他是一个崇拜的对象（ xv. 11月， 18岁;十九。五;第XX 。 11 ;第三十四10段） 。 He givesspeech to man, or leaves him deaf and dumb; gives him sight, or makes him blind (iv. 11).他givesspeech人类，或离开他的聋哑;给他看，或使他失明（ iv. 11 ） 。 He has power over men's hearts, either encouraging them to do good (iii. 21, xi. 3, xii. 36), or, having larger ends in view, not preventing them from doing evil ("hardening the heart," iv. 21; vii. 3; x. 1, 20; xiv. 4, 17).他的权力已超过男子的心坎上，无论是鼓励他们做好事（ iii. 21日，十一。三，第十二章。 36 ） ，或者是，具有较大的两端在检视，而不是阻止他们这样做的邪恶（ “硬化的心脏， ”四。 21个;七。 3 ;十，一，第20条;十四。 4 ， 17 ） 。 God is omniscient: He knows the distant, the future, what man may be expected to do according to his nature (vi. 4-13, 29; viii. 11, 15; ix. 12, 35; xxiv. 20; xxxiv. 10-12).上帝是无所不知：他知道遥远的，未来，什么人可以预期这样做，据他的性质（ vi. 4月13日， 29日;八。 11 ， 15 ;九。 12 ，第35条;二十四。 20 ;三十四。 10月12日） 。 From God proceed artistic inspiration, wisdom, insight, knowledge, and skill (xxxi. 3; xxxv. 31, 34; xxxvi. 1, 2).来自上帝的进行艺术灵感，智慧，洞察力，知识和技能（ xxxi.三;三十五。 31 ， 34 ;三十六， 1 ， 2 ） 。
God is Providence (ii. 25); He rewards good deeds, be they done from fear of or love for Him (i. 21, xx. 6).上帝是普罗维登斯（ ii. 25 ） ;奖励他的善行，他们做了免于恐惧的或爱他（一21 ，第XX 6段） 。 He is not indifferent to human misery; He sees and hears and intervenes at the right moment (iii. 7; iv. 31; vi. 5; xxii. 22, 26); He makes promises which He fulfils (ii. 24, iii. 16, iv. 31, vi. 5, xxxii. 13).他是不会无动于衷，人类的苦难;他看到和听到的介入在适当时刻（ iii.七;四。月31日;六，五;二十二。 22 ， 26 ） ;他，使他的承诺，履行（ ii. 24日，三。 16 ，四31 ，六，五，三十二13段） 。 God is jealous and leaves nothing unpunished (xx. 7, xxxiv. 7); but He always punishes the sinner Himself, admitting no vicarious death, even if it is offered (xxxii. 33).上帝是嫉妒和叶片没有受到惩罚（ xx.七，三十四。 7 ） ;但他始终惩罚罪人自己，承认没有替代死刑，即使它是提供（ xxxii. 33 ） 。 His great moral indignation ("anger") against sin would be destructive (xxxii. 10, 33) were not His forgiving love still greater (xx. 5, xxxii. 14, xxxiii. 19).他的伟大的道德愤慨（ “愤怒” ）对单仲偕，将破坏性（ xxxii. 10 ， 33 ） ，并不是他的宽恕的爱仍然较大（ xx.五，三十二14 ，三十三19段） 。 He is gracious and full of mercy (xv. 13, xxxiv. 6).他是大方和充满怜悯（ xv. 13日，第三十四6段） 。 His presence means grace; it sanctifies; for He Himself "is glorious in holiness" (xv. 11, xxix. 43).他的存在手段的宽限期; sanctifies ;为他自己“是光荣在成圣” （ xv. 11 ，第29届43段） 。
Man can not perceive God in His entire nature; he may only look after God when He has passed by and imagine Him (Dillmann to Ex. xxxiii. 22).人不能察觉到上帝在他的整个的性质;他可能只看后，上帝时，他已通过，并想象他（ dillmann当然。三十三22段） 。
Yet God reveals Himself to man; ie, He informs man visibly and audibly of His presence and will.但在神面前，显示自己的男子，即他在信中通知男子明显，并发出声音，他的存在和意志。 God, who has already appeared to the Fathers, appears in the flaming bush, in the pillar of cloud and of fire on the march, in the clouds in which He came down on Sinai, in the fire on the mountain, in the cloud in the desert, in the pillar of cloud on Moses' tent, in the cloud from which He calls out to Moses His attributes of grace, in the cloud and the fire that serve as signals to the Israelites to start or to encamp (vi. 3; xiii. 21; xiv. 19; xix. 11; xx.; xxiv. 15, 17; xxxiii. 9; xxxiv. 5; xl. 34-36).上帝，谁已经出现了向父亲，出现在俄勒冈，布什在支柱，云和火灾对三月，在云中他在其中下来就西奈半岛，在火灾中对山区，在云中沙漠，在支柱，云对摩西帐篷里，在云从他呼吁摩西，他的属性的宽限期，在云和消防充当信号，要对以色列人开始，或恩坎普（ vi. 3 ;十三， 21个;十四。 19 ;十九。 11 ;第XX 。 ;二十四。 15日， 17日;三十三。九月;三十四。五; xl 34-36段） 。 This divine appearance is called God's message (xiv. 19; xxiii. 20, 23; xxxii. 34; xxxiii. 2) or His glory (xvi. 7, 10; xxiv. 16-17; xxxiii. 22; xl. 34).这神圣的外观是所谓的上帝的讯息（ xiv. 19日;二十三。 20 ， 23 ;三十二。 34 ;三十三。 2 ）或他的荣耀（ xvi.第7 ，第10 ;二十四。 16-17日;三十三。 22 ; xl 。 34 ） 。
God appears in order to make Himself known, to give commands, and to impart reverence leading to obedience (xvi. 10, xix. 9, xx. 20).上帝似乎在为了使自己已知的，给予命令，并在传授的崇敬导致服从（ xvi.十，十九，九月，第XX 20段） 。 God speaks chiefly with Moses; He puts the words in Moses' mouth, and tells him what to say; He talks with him face to face, as a man with his neighbor, and gives him a staff as a token of his office (iii. 15; iv. 17; vii. 2, 17, 20; ix. 23; x. 13; xxxiii. 11).上帝说，主要是与摩西;他所说的话，在摩西口，并告诉他该说些什么，他与他会谈，面对面，一名男子与他的邻居，并给出了他的一名工作人员作为一个象征他的办公室（三。 15 ;四， 17人;七。 2 ， 17 ，第20条;九。 23 ;十， 13人;三十三11段） 。 But God also speaks from heaven to the entire people (xx. 22), and orders for Himself a permanent dwelling-place among them in the tabernacle set up according to His directions (xx. 22, xxv. 8, xxix. 45); He descends thither in order to talk with Moses, His especial place being the cover of the Ark of the Covenant, between the two cherubim (xxv. 22, xxix. 43, xxx. 6).但上帝还谈到从天上到整个人（ xx. 22 ） ，和命令，为自己的永久居住地点，其中在幕的成立，根据他的指示（ xx. 22日，二十五，八，二十九。 45 ） ;他降thither ，以便跟摩西，他特别的地方，作为封面的方舟盟约，两国之间的基路伯（ xxv. 22日，第29届43了XXX ， 6段） 。
Israel.以色列。
God has made a covenant with the Fathers of the people, Abraham, Isaac, and Jacob, that He will multiply them as the stars of heaven; that He will remember them, save them, and give to them and their descendants the land of Canaan-a land "flowing with milk and honey," and that, shall reach "from the Red Sea even unto the sea of the Philistines, and from the desert unto the river" (ii. 24; iii. 8, 17; vi. 4-8; xiii. 5; xxiii. 31; xxxii. 13; xxxiii. 3).上帝作出了盟约，与父亲的人，亚伯拉罕，以撒，雅各，他将成倍增加他们作为星级的天堂;表示，他会记得他们，挽救他们，给他们和他们的子孙的土地迦南-土地“的流动与牛奶和蜂蜜， ”和，应达到“从红海，甚至所不欲，海上的非利士人，从沙漠所不欲，河” （ ii. 24 ;三，八，十七;六。 4月8日;十三。五;二十三。月31日;三十二。 13 ;三十三。 3 ） 。 God remembers this covenant and keeps it despite everything, as is exemplified in the deliverance of Israel and the destruction of Pharaoh (i. 7, 12; iii. 7; vi. 1; xxiii. 20); He does not forget it, in spite of the dejection and the murmurings of the people (vi. 9; xiv. 10; xv. 24; xvi. 2, 27; xvii. 3), their worship of the golden calf and their obstinacy (xxxii. 9; xxxiii. 3, 5; xxxiv. 9).上帝的回忆，这个公约和不断，尽管它的一切，这是体现在该解脱以色列和破坏的法老（一7 ， 12 ;三，七;六，一;二十三。 20 ） ;他不忘记它，在尽管该沮丧和murmurings的人（ vi.九;十四。 10 ;十五。 24 ;十六。 2 ，第27条;十七。 3 ） ，他们崇拜的金牛犊和他们的顽固（ xxxii.九;三十三。 3 ， 5 ;第三十四9段） 。 He leads, fights for, heals, and educates Israel and destroys Israel's enemies (xiii. 17; xiv. 14, 25; xv. 3, 26; xvi. 4; xx. 20; xxiii. 22, 23, 27; xxxiii. 2, xxxiv. 11, 24).他所领导的，打架，愈合，并教导以色列和摧毁以色列的敌人（ xiii. 17日;十四。 14 ，第25条;十五。三， 26日;十六，四;第XX 。 20 ;二十三。 22 ， 23 ，第27条;三十三。 2 ，三十四。 11 ， 24 ） 。 The Israelites are God's people, His host, His first-born son (vi. 7, vii. 4, xii. 41, xv. 16, xxxii. 11 et seq.; xxxiii. 13, 16).以色列人是上帝的人，他的东道国，他的第一出生的儿子（ vi.七，七，四，十二，四十一岁，十五。 16 ，三十二。十一等法律。 ;三十三。 13 ， 16 ） 。 Yhwh will be Israel's God (vi. 7, xxix. 5). yhwh将以色列的神（ vi. 7 ，第29届5段） 。 Israel is His property ("segullah").以色列是他的财产（ “ segullah ” ） 。 Above all people Israel shall be His people, "a kingdom of priests, and a holy nation," if Israel will listen to God's voice and keep His covenant (xix. 5, 6).上述所有的人以色列应他的人民， “英国的神父，和一个神圣的民族” ，如果以色列将听上帝的声音，并保住自己的盟约（ xix. 5 ， 6 ） 。 Therefore He gives to the Israelites commandments, descends to them in His glory, holds them worthy of renewed revelations, and orders divine service (xxiv. 8, xxxiv. 27).因此，他给以色列人的诫命，降他们在他的荣耀，他们认为，值得再次透露，和神圣的订单服务（ xxiv.八，第三十四27段） 。
The Moral Law.道德法律。
In Exodus are found for the first time the preeminent characteristics of the Israelitic law: its origin in and pragmatic connection with history.在出埃及记是首次发现，当时主要特征的israelitic法：它的起源在和务实结合的历史。 An account is given of the laws in connection with the events that called them forth.一个帐户是由于有关法律，涉嫌与事件，他们提出了所谓的。 Thus, on the one hand, history explains and justifies the Law, while on the other the Law keeps alive and commemorates the events and teachings of history.因此，一方面，历史解释和合理的法律，而对其他法律的不断活着和纪念的事件和教诲的历史。 As furthermore God is the subject of history as well as the lawgiver, Israel's religion assumes here the fundamental characteristic that determines its entire future development: it is a law founded on God as revealed in history.此外，作为上帝是历史学科，以及为lawgiver ，以色列的宗教假设这里的根本特点，决定了它在整个未来的发展：它是一个法律的基础上上帝显示，在历史上。 The basis is the Decalogue, the Ten Commandments (Ex. xx. 1-17), in which all duties are designated as duties toward the God who liberated Israel from the slavery of Egypt.基础是十诫，十诫命（例如，第XX 。 1月17日） ，其中所有的职务被指定为职责，对上帝谁解放以色列从埃及的奴役。 Israel must not recognize any other God; idolatry and the making and worshiping of images are forbidden (xx. 2-5, 23; xxiii. 13, 24, 33; xxxii.; xxxiv. 12-14, 17); Israel shall beware of seductive intercourse with the idolatrous Canaanites; sacrificing to idols, and magic, are punishable by death.以色列必须不承认任何其他神;偶像崇拜和决策和崇拜的图像被禁止（ xx. 2月5日， 23岁;二十三。 13 ， 24 ， 33 ;三十二。 ;三十四。 12月14日， 17 ） ;以色列应提防诱人的交往与idolatrous canaanites ;牺牲，以偶像，和魔术，都被判处死刑。 Nor may the name of the true God be applied to vain idols (this is the only correct explanation of xx. 7).也可能的名称，该真神适用于徒劳的偶像（这是唯一正确的解释，第XX 7段） 。 God is recognized as Creator of the world by the sanctification of the Sabbath, on which man and beast shall rest from all labors (xvi. 23 et seq., xx. 7 et seq., xxiii. 12, xxxi. 12-17, xxxv. 1-3), and also by the observance of the Sabbatical year (xxiii. 10).上帝是公认的创造者，世界是由神圣的安息日，对人与野兽应休息，由所有劳动者（ xvi. 23条及以下各条，第XX 。七条及以下各条，二十三。十二，三十一。 12月17日，三十五。 1-3 ） ，而且也遵守该休假年（ xxiii. 10 ） 。 He is recognized as Israel's savior from Egyptian oppression by the celebration of the Passover (see below).他是公认的以色列的救世主，从埃及的压迫庆祝逾越节（见下文） 。
"Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee" (xx. 12, fifth commandment). “荣誉你父亲和你的母亲：你的天可能是长期后的土地主你的上帝giveth你” （ xx. 12月，第五诫命） 。 He who strikes or insults his father or mother is punished by death (xxi. 15, 17).他谁罢工或侮辱他的父亲或母亲是处以死刑（ xxi. 15 ， 17 ） 。 Honor must also be accorded to those in authority (xxii. 27 [AV 28])."Thou shalt not kill" (xx. 13).荣誉，也必须给予那些在管理局（ xxii. 27 [的AV 28 ] ） 。 “你不可杀人” （ xx. 13 ） 。 Murder is punishable by death (xxi. 12); there is no place of refuge for the murderer, as there is for the accidental homicide, even at the altar (xxi. 13-14).谋杀是被判处死刑（ xxi. 12 ） ;是没有避难场所为杀人犯，由于是意外杀人，甚至在祭坛（ xxi. 13-14 ） 。 For bodily injuries there is a fine (xxi. 18-19, 22-25, 28-31).为身体伤害的是有罚款（ xxi. 18-19 ， 22-25 ， 28-31 ） 。
"Thou shalt not commit adultery" (xx. 14). “你不可奸淫” （ xx. 14 ） 。 Lechery and intercourse with animals are punishable by death (xxii. 17); the seducer of a virgin must either marry her or compensate her father (xxii. 15 et seq.). lechery和交往与动物是被判处死刑（ xxii. 17 ） ; seducer的处女必须要么她结婚或补偿，她的父亲（ xxii. 15条及以下各条） 。 "Thou shalt not steal" (xx. 15). “你不可窃取” （ xx. 15 ） 。 Kidnaping is punishable by death (xxi. 16). Killing of a burglar is justifiable. Whoever steals cattle, slaughtering and selling it, has to pay four or five times its value; if it is found alive, double; if the thief is unable to pay he is sold into slavery (xxi. 37, xxii. 3).绑架是被判处死刑（ xxi. 16 ） 。 杀害了一名窃贼的做法是合理的，无论谁抢断，牛，屠宰和销售，已支付4或5倍，其价值;如果发现活着，双;如果小偷是无法要付出，他是卖为奴（ xxi. 37 ， 22 。 3 ） 。 Property injured or destroyed must be made good (xxi. 33-36, xxii. 4-14).物业受伤或毁坏的，必须取得了良好的（ xxi. 33-36 ， 22 。 4月14日） 。
"Thou shalt not bear false witness against thy neighbor" (xx. 16). “你不忍心虚假证人对你的邻居” （ xx. 16 ） 。 Justice, veracity, impartiality, honesty in court, are enjoined (xxiii. 1, 2, 6-8).正义，真实性，公正，诚实在法庭上，责成（ xxiii. 1 ， 2 ， 6月8日） 。 An oath is demanded where there is suspicion of a default (xxii. 7 et seq.).宣誓是要求有怀疑的默认（ xxii. 7条及以下各条） 。
"Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor's (xx. 17). The duties to one's neighbor include both kindly deeds and kindly thoughts. The poor man must be cared for: justice shall be done to him; loans shall be made to him; and he shall not be pressed for payment, nor shall the necessaries of life be taken in pawn (xxii. 24 et seq.). Widows and orphans shall not be oppressed; for God is their advocate (xxii. 21). Strangers shall not be injured or oppressed; "for ye were strangers in the land of Egypt" (xxii. 20, xxiii. 9); they also shall rest on the Sabbath (xx. 10). A Hebrew bond-servant shall not serve longer than six years, unless he himself chooses to remain. He may not earn any wages for himself while serving. The master of a girl that has been sold into servitude shall marry her or give her a dower. Servants are to be set free on receiving bodily injuries; and death caused by an animal is requited (xxi. 1-11, 20, 21, 26, 27, 32). Servants also shall rest on the Sabbath (xx. 10, xxiii. 12). Animals shall be treated gently (xxiii. 4, 5, 19), and be allowed to rest on the Sabbath (xx. 10; xxiii. 12). Consideration for an enemy is enjoined (xxiii. 4, 5). To do these commandments is to obey God (xv. 26, xvi. 28, xx. 6, xxiii, 13). Israel shall trust in Him (iii.-vi., xiv. 31, xvi., xvii. 7, xix. 9); and in a significant passage (xx. 6) the love for God is accentuated. “你不可觊觎你邻居的房子，你不可觊觎你邻居的妻子，也不是他的客，也不是他的maidservant ，也不是他的牛，也不是他的驴，也没有什么是你的邻居的（ xx. 17 ） 。职责之一的近邻既包括善意的先进事迹和善意的想法。穷人男子必须照顾：司法应做他;贷款应向他提出的;他不得催促付款的方法，也不得必要性的生活应采取的棋子（二十二，二十四条及以下各条） 。寡妇和孤儿，不得被压迫;上帝是他们的主张（ xxii. 21 ） 。陌生人不得受伤或受压迫; “叶被陌生人的土地，埃及” （ xxii. 20 ，二十三。九日） ，他们也应休息的安息日（ xx. 10 ） 。希伯来语债券的公务员不得超过六年，除非他自己选择留下来。他可能无法赚取任何工资，为自己而服务。主一名女童已出售到奴役应结婚，她或给她dower 。公务员将设免费接受身体伤害的;和死亡所造成的动物是requited （ xxi. 1月11日， 20日， 21日， 26 ， 27 ， 32 ） 。公务员，也应休息的安息日（ xx. 10 ，二十三12段） 。动物予以处理，轻轻（ xxiii. 4 ， 5 ， 19 ） ，并允许休息的安息日（ xx.第10条;二十三。 12 ） 。考虑的敌人是责成（ xxiii. 4 ， 5 ） 。做这些诫命，是服从上帝（ xv. 26日，第十六届28 ，第XX 。六，二十三， 13 ） 。以色列应信任在他（ iii.-vi. ，十四， 31日，第十六，十七，七，十九，九月） ;和在一个重要通道（ xx. 6 ）对上帝的爱是加速。
Cult.邪教。
In Exodus the beginnings of the national cult are seen.在出埃及记的开始，国家被认为是邪教。 It is strictly forbidden to make or worship idols (xx. 3, 23; xxiii. 24; xxxii.; xxxiv. 13, 17).这是严格禁止制造或崇拜的偶像（ xx. 3月， 23岁;二十三，二十四;三十二。 ;三十四。 13 ， 17 ） 。 The symbol of the Divine Presence is the Tabernacle built according to God's directions, more especially the cover of the Ark of the Covenant and the space between the cherubim thereon (see Tabernacle).象征神的存在是幕兴建根据上帝的指示，尤其是封面的方舟公约和空间之间的基路伯（见幕） 。 Worship by specially sanctified priests shall be observed in this sanctuary (see Leviticus).崇拜由专门圣洁牧师均应遵守在这个庇护所（见利未记） 。 The festivals include the Sabbath, for which no ritual is mentioned, and three "pilgrimage festivals," at which all males are to appear before God (xxiii. 14-17, xxxiv. 18-23).节日包括安息日，而没有提到仪式，并将三个“朝圣节， ”在所有男性都出现在上帝面前（ xxiii. 14日至17日，第三十四18-23 ） 。
The Passover is discussed in detail, a large part of the book being devoted to its institution (xii. 1-28, 43-50; xiii. 1-16; xxiii. 15; xxxiv. 18-20); and its historical origin is to be brought home to all future generations (xii. 2, 14, 17, 24-27, 42; xiii. 5-10, 16; see MaẒẒah; PesaḤ; Seder).逾越节是详细的讨论，很大一部分被这本书专门讨论它的机构（ xii. 1月28日， 43-50 ;十三。 1月16日;二十三。 15 ;三十四。 18日至20日） ;及其历史渊源是要带回家的所有后代（ xii. 2 ， 14 ， 17 ， 24日至27日， 42岁;十三， 5月10日，第16条;见maẓẓah ; pesaḥ ; seder ） 。 Toward evening of the 14th day of the first month a yearling male lamb or kid without blemish shall be slaughtered, roasted by the fire, and eaten at the family dinner, together with unleavened bread and bitter herbs.对今晚的第14天的第一个月，一yearling男性的羔羊或孩子没有污点，不得屠宰，烤由消防，吃在家庭晚宴上，再加上无酵饼和苦菜。 It must be roasted whole, with the legs and entrails, and no bones must be broken; none of the meat must be carried from the house, but whatever remains until morning must be burned.它必须烤整体而言，与腿和entrails ，没有骨头，必须打破;没有肉，必须进行由内务，但无论如何，仍然是直到今天上午必须被烧毁。 In connection with this there is a seven days' festival (), the Feast of Maẓẓot (unleavened bread).在这方面是有七天节（ ） ，节日maẓẓot （未发酵面包） 。 This bread shall be eaten for seven days, from the 14th to the 21st of the first month (the month of Abib, in which Israel went out from Egypt; xxiii. 15, xxxiv. 18).这面包应吃7天，从14日至21日的第一个月（一个月的abib ，在这种失控，以色列从埃及;二十三。 15 ，三十四18段） 。 It is strictly forbidden to partake of anything leavened; it must be removed from the house on the first day.这是严禁参与任何leavened ;它必须被免职众议院第一天就。 The first and the seventh day are strictly days of rest, on which only necessary food may be prepared.第一和第七天严格天的休息，就这不仅是必要的食物可能会有所准备。 The sanctification of the firstlings that belong to God is also connected with the Passover.该成圣的firstlings属于上帝，也是与逾越节。 The first-born child, and that of the ass, which can not be sacrificed, must be redeemed by a lamb (xiii. 1 et seq., xxii. 28, xxxiv. 19 et seq.).第一出生的儿童，和该驴，不能被牺牲，必须赎回羔羊（ xiii. 1条及以下各条，二十二，二十八，三十四19条及以下各条） 。 Other festivals are (1) the cutting of the first-fruits of the harvest ("Ḥag ha-Ḳaẓir") or the Feast of Weeks ("Ḥag Shabu'ot"), and (2) the harvest-home ("Ḥag ha-Asif") at the end of the year, after the harvest has been gathered in (xxiii. 16, xxxiv. 22).其他节日有： （ 1 ）切割第一的成果，收获（ “ ḥag公顷- ḳaẓir ” ） ，或七七节（ “ ḥag shabu'ot ” ） ，和（ 2 ）收获回家（ “ ḥag公顷- asif “ ）在今年年底前，后的收获已经聚集在（ xxiii. 16日，第三十四22段） 。 At these festivals the people must not appear empty-handed before God; they must not mix the blood of the Passover sacrifice with leavened bread, nor leave the sacrifice until the morning; they must take the firstlings of the field into the house of God, and must not seethe the kid in its mother's milk (xxiii. 18, 19; xxxiv. 25, 26).在这些节日的人绝不能出现两手空空上帝面前，他们绝不能混为一谈的血逾越节的牺牲与leavened面包，也没有离开的牺牲，直到今天上午，他们必须采取firstlings该领域的进入家中的上帝，绝不能seethe的孩子在其母亲的奶（ xxiii. 18日， 19日;三十四。 25 ， 26 ） 。 The tithes from the barn and the vineyard must not be delayed.该tithes从马厩和葡萄园绝不能延误。 Animals torn in the field ("ṭerefah") must not be eaten, but must be thrown to the dogs, for "ye shall be holy men" (xxii. 28-30; AV 29-31).EGHBJ动物蹂躏的在外地的（ “ ṭerefah ” ） ，绝不能吃，但是必须投掷到狗， “叶应神圣的男子” （ xxii. 28日至30日;的AV 29-31 ） 。 eghbj
-Critical View I.:关键的看法一：
The Book of Exodus, like the other books of the Hexateuch, is of composite origin, being compiled of documents originally distinct, which have been excerpted and combined by a redactor (see Pentateuch).这本书出埃及记，像其他书籍的hexateuch ，是复合的起源，正在编制的文件原本鲜明的，这已摘录，并结合由redactor （见pentateuch ） 。 The two main sources used in Exodus are the one now generally known as "JE," the chief component parts of which date probably from the seventh or eighth century BC, and the one denoted by "P," which is generally considered to have been written during or shortly after the Babylonian captivity.的两个主要来源中使用的外流是一个现在一般称为“日本脑炎” ，行政的组成部分，其中的日期可能从第七或公元前8世纪，一个标注由展示“ P ” ，这是人们普遍认为已书面期间或之后不久巴比伦囚禁。 The former of these sources is in tone and character akin to the writings of the great prophets; the latter is evidently the work of a priest, whose chief interest it was to trace to their origin, and describe with all needful particularity, the ceremonial institutions of his people.前这些来源是在语调和性质类似的著作，伟大的先知;后者则是明显的工作，一名牧师，其行政利益，这是追查其来源，并说明与所有需要的特殊性，典礼机构他的人民。 It is impossible, within the limits of the present article, to state the details of the analysis, at least in what relates to the line of demarcation between J and E, or to discuss the difficult problems which arise inconnection with the account of the legislation contained in JE (xix.-xxiv. and xxxii.-xxxiv.); but the broad and important line of demarcation between P and JE may be indicated, and the leading characteristics of the principal sources may be briefly outlined.它是不可能的，内部的界限，目前的文章，说明详细的分析，至少在什么涉及到分界线之间的J和英，法或讨论，难点问题所引起的inconnection与该帐户有关法例载于流行性乙型脑炎（ xix. -二十四。和xxxii. -第三十四） ;但广泛而重要分界线之间的P和日本脑炎可能会表示，和领导的特点，主要来源可能是简要概述。
The parts of Exodus which belong to P are: i.部分外流属于P有：一。 1-5, 7, 13-14, ii. 1月5日， 7日， 13日至14日，二。 23b-25 (the oppression); vi. 23B条- 25 （压迫） ;六。 2-vii. 2 -七。 13 (commission of Moses, with genealogy, vi. 14-27); vii. 13 （委员会郑慕智，与族谱，六， 14-27 ） ;七。 19-20a, 21b-22, viii. 19 - 20A条，第二十一期乙- 22 ，第八。 1-3, 11b-15 (AV 5-7, 15b-19), ix. 1月3日， 11 B款- 15 （ 5月7日的AV ， 15 B - 19 ） ，第九章。 8-12, xi. 8月12日，十一。 9-10 (the plagues); xii. 9月10日（瘟疫） ;十二。 1-20, 28, 37a, 40, 41, 43-51, xiii. 1月20日， 28日， 37a ， 40 ， 41 ， 43-51 ，十三。 1-2, 20 (Passover, maẓẓot, dedication of first-born); xiv. 1月2日，第20条（逾越节， maẓẓot ，奉献第一出生） ;十四。 1-4, 8-9, 15-18, 21a, c, 22-23, 26-27a, 28a-29 (passage of Red Sea); xvi. 1-4 ， 8-9 ， 15-18 ， 21 ，丙， 22日至23日， 26 - 27A条，第28A - 29 （通过红海） ;十六。 1-3, 6-24, 31-36 (the manna); xvii. 1月3日， 6月24日， 31-36 （哪） ;十七。 1a, xix.一号A ，十九。 1-2a (journey to Sinai); xxiv. 1 - 2A型（旅西奈半岛） ;二十四。 15-18a, xxv. 15 18A条，二十五。 1-xxxi. 1 -三十一。 18a (instructions respecting the Tabernacle); xxxiv. 18A条（指示，尊重幕） ;三十四。 29-35, xxxv.-xl. 29-35 ， xxxv.-xl. (the construction and erection of the Tabernacle). （建造和安装幕） 。 The rest of the book consists of J and E, which (before they were combined with P) were united into a whole by a redactor, and at the same time, it seems, expanded in parts (especially in the legal portions) by hortatory or didactic additions, approximating in style to Deuteronomy.其余的该书的J和E ， （前，他们联合与P ）联合国成为一个整体，由redactor ，并在同一时间内，似乎，扩大了在零件（尤其是在法律部分）劝告或说教的增补，逼近在作风申命记。
Characteristics of JE.特色流行性乙型脑炎。
In JE's narrative, particularly in the parts belonging to J, the style is graphic and picturesque, the descriptions are vivid and abound in detail and colloquy, and both emotion and religious feeling are warmly and sympathetically expressed.在日本脑炎的叙事，特别是在部分属于J以来，作风，是图形和如诗如画，生动的说明和比比皆是，在细节和座谈会，双方的情感和宗教的感觉是热烈，并表示同情。 As between J and E, there are sometimes differences in the representation.作为之间的J和英，法有差异，有时在代表性。 In the account of the plagues, for instance, the Israelites are represented by J as living apart in Goshen (viii. 18 [AV 22], ix. 26; compare Gen. xlv. 10, xlvi. 28, etc.; also J); and the plagues are sent by Yhwh at a specified time announced beforehand to Pharaoh by Moses.在该帐户的困扰，举例来说，以色列人的代表由J的生活，除了在歌珊（ viii. 18 [的AV 22 ] ，九， 26日;比较将军xlv 。 10 ，四十六28等;也j ） ;和瘟疫发送yhwh在某一特定时间内宣布，事前老王由郑慕智。 In E the Israelites are represented, not as occupying a district apart, but as living side by side with the Egyptians (iii. 22, xi. 2, xii. 85 et seq.); and the plague is brought to pass on the spot by Moses with his rod (vii. 20b; ix. 23; x. 12, 13a; compare iv. 2, 17, 20b; xvii, 5; also E) or his hand (x. 22).在电子商务以色列人的代表，而不是占领了区外，但由于共存与埃及人（ iii. 22日，十一。二，第十二章85条及以下各条） ;以及所带来的鼠疫是通过对现货由郑慕智与他的棒（ vii. 20B条;九。 23 ;十，十二， 13 A条;比较四。 2 ， 17 ， 20B条;十七，五;也e ）或他的手（十22 ） 。 An interesting chapter belonging to E is xviii., which presents a picture of Moses legislating.一个有趣的一章，属于E是十八，其中介绍的图片，郑慕智立法。 Disputes arise among the people; they are brought before Moses for settlement; and his decisions are termed "the statutes and directions ["torot"] of God."出现纠纷的人民内部，他们带来了之前郑慕智定居;和他的决定被称为“章程和方向[ ” torot “ ]上帝” 。 It was the office of the priests afterward to give direction () upon cases submitted to them, in matters both of civil right (Deut. xvii. 17) and of ceremonial observance (ib. xxiv. 8; Hag. ii. 11-13); and it is difficult not to think that in Exodus xviii.这是办公室的祭司事后给方向（ ）后，案件提交给他们，在这两个事项的公民权利（申命记十七17 ）和仪式，纪念（ ib.二十四。八月; hag二。 11月13日） ; ，这是很难不认为在出埃及记十八。 there is a genuine historical tradition of the manner in which the nucleus of Hebrew law was created by Moses himself.有真正的历史传统以何种方式的核心希伯来语法所造成的郑慕智自己。
JE's account of the Sinaitic legislation is contained in xix.流行性乙型脑炎的帐户中的西乃半岛的法例，载于十九。 3-xxiv. 3 - 24条。 14, 18b; xxxi. 14 ， 18B条;三十一。 18b-xxxiv. 18B条-三十四。 28. 28 。 This narrative, when examined attentively, discloses manifest marks of composite structure.这说明，当认真研究，揭示了体现马克的复合材料结构。 The greater part of it belongs tolerably clearly to E, viz.: xix.更大的一部分，它属于容忍清楚电子商务，即：十九。 3-19; xx.-xxiii. 3月19日; xx. -二十三。 33 (expanded in parts by the compiler); xxiv. 33 （扩大在部分由编译器） ;二十四。 3-8, 12-14, 18b; xxxi. 3月8日， 12月14日， 18B条;三十一。 18b; xxxii. 18B条;三十二。 1-8 (9-14, probably compiler), 15-35; xxxiii. 1月8日（ 9月14日，可能是编译器） ， 15-35 ;三十三。 5-11. 5月11日。 To J belong xix.至J属于十九。 20-25, xxiv. 20日至25日，二十四。 1-2, 9-11 (fragments of an account of the theophany on Sinai); and xxxiii. 1月2日， 9月11日（片段1帐户的神对西奈半岛） ;和三十三。 1-4, xxxiii. 1月4日，三十三。 12-xxxiv. 12 -三十四。 28 appear also to be based upon J, but amplified by the compiler. 28似乎也将依据J以来，但扩增编译器。 A particularly noticeable passage in E's narrative is xxxiii.一尤为引人注目的通过在电子商务中的叙事是三十三。 7-11, which preserves the oldest representation of the "Tent of Meeting"; it was outside the camp (compare Num. xi. 16, 17, 24-30; xii. 4; also E; and contrast the representation of P in Num. ii. et seq.); the youthful Joshua was its keeper; and Moses from time to time repaired to it for the purpose of communing with Yhwh. 7月11日，其中保留最古老的代表性“的帐篷会议” ;这是营外（ NUM个比较。十一。 16 ， 17 ， 24-30 ;十二。四;也E类;和对比度的代表性，磷NUM个二。内皮素及以下各段） ;青春约书亚是其蓄养;郑慕智不时维修，以它为目的的communing与yhwh 。 Evidently the Tent of Meeting, as pictured by E, was a much simpler structure than it is in the representation of P (xxvi.-xxxi., etc.), just as the altar (xx. 24-26), feasts, etc. (xxiii. 10-19), presented by E, reflect the usage of a simpler, more primitive age than do the corresponding regulations in P.显然在帐篷里的一次会议上，作为图案电子商务，这是一个简单得多的结构比，这是在代表性的P （ xxvi. -三十一。等） ，正如祭坛（ xx. 24日至26日） ，节日等。 （ xxiii. 10月19日） ，通过电子邮件，反映使用一个更简单，更原始的年龄比这样做相应的规章在体育教学中
The laws of JE are contained in xii.法律，流行性乙型脑炎，载于十二。 21 27 (Passover); xiii. 21 27 （逾越节） ;十三。 3-16 (maẓẓot and consecration of first-born); xx. 3月16日（ maẓẓot和consecration第一出生） ;二十。 1-17 (the Decalogue); xx. 1月17日（十诫） ;二十。 22-xxiii. 22 -二十三。 33 (the "Book of the Covenant"; see xxiv. 7); and the repetition (with slight verbal differences, and the addition in xxxiv. 12-17 of more specific warnings against idolatry) of xiii. 33 （ “书公约” ;见二十四。 7 ） ;和重复（略有口头上的分歧，以及除了在三十四。 12月17日更具体的警告，反对偶像崇拜）十三。 12-13, and of the theocratic section of the Book of the Covenant (xxiii. 10-19) in xxxiv. 12月13日，和神节的这本书的盟约（ xxiii. 10月19日）在三十四。 10-26 (sometimes called the "Little Book of the Covenant"). 10月26日（有时也称为“小书，该公约” ） 。 The Decalogue and the Book of the Covenant both belong in particular to E.十诫和这本书的盟约同属特别是至E.
These laws have in many places had parenetic additions made to them by the compiler (eg, much of xiii. 3-16; the explanatory comments in xx. 4-6, 9-11, 12b, 17; xxii. 21b, 22; xxiii. 23-25a).这些法律在许多地方已parenetic增补向它们提出的由编译器（例如，大部分十三。 3月16日;解释性意见，在第XX 。 4月6日， 9月11日， 12 B条， 17条;二十二。第二十一期乙， 22日;二十三。 23 - 25A条） 。 The laws in xxxiv.法律在三十四。 10-26 are introduced ostensibly as embodying the conditions for the renewal of the Covenant after it had been broken by the sin of the golden calf; but it is generally supposed that originally they formed a separate collection, which was introduced independently, in slightly different recensions, into E in xxiii. 10月26日介绍，表面上体现的条件，为重建该公约后，它已被打破，由单仲偕的金犊，但人们普遍假定原来他们组成了一个分开收集，这是引入独立的，在略有不同recensions ，电子商务在二十三。 10-19, and into J here, and which probably, when J was complete, stood as part of J's direct sequel to xxiv. 10月19日，进入j在这里，而且这可能，当律政司完成，为的一部分，律政司的直接续集二十四。 1-2, 9-11. 1月2日， 9月11日。 Further, although by the author of xxxiv.此外，虽然由作者三十四。 1-28 in its present form (see verse 1b), the "ten commandments" (Hebr. "ten words") of verse 28b are evidently intended to be the Decalogue of xx. 1月28日在其目前的形式（见诗1B ）条， “十戒律” （ hebr. “ 10字” ）的诗句28 B款显然是打算将十诫了XX 。 1-17, yet the natural subject of "And he wrote" in verse 28 is "Moses" (compare verse 27); hence it is also inferred by many critics that, in the original context of verse 28, the "ten words" were the preceding group of laws (verses 10-26), which, though now expanded by the compiler, would in that case have comprised originally ten particular injunctions (the "ritual Decalogue" of J, as opposed to the "moral Decalogue" of E in xx. 1-17). 1月17日，但自然的主题“ ，他写道： ”在新诗28日是“摩西” （比较诗27条） ;因此，它也是推断，很多批评者认为，在原来的背景下韵文28日， “ 10字”被前面的一群法律（韵文10月26日） ，其中，虽然现在扩大，由编译器，会在这种情况下已组成特别是原先10禁制令（ “礼仪十诫”的J ，作为反对“道德十诫” E在第XX 。 1月17日） 。 Whatever the true explanation of the double appearance of this little group of laws may be, it is in any case the earliest existing formulation of what were regarded at the time as the essential ritual observances of the religion of Yhwh.无论真实的解释，双重的外观这个小组的法律可能会，这是在任何情况下，现有的最早制订什么样的被认为是在当时的作为必不可少的仪式，庆祝宗教yhwh 。
Characteristics of P.特色体育
The literary and other characteristics of P are, mutatis mutandis, the same in Exodus as in other parts of the Hexateuch.文学及其他特点的P ，比照，同时可以在出埃及记正如在其他部分的hexateuch 。 The same or similar stereotyped formulas appear; and (as a reference to the synopsis above will show) there is the same disposition to reduce the account of ordinary events to a bare summary, but to enlarge upon everything connected with ceremonial institutions.相同或相似的刻板公式出现;及（作为一个参考，以概要以上将显示）有同样的处置，以减少帐户的普通事件，暴露了一个简易程序，但放大后，一切与礼仪的机构。 In i.-xi.在i.-xi. the narrative of P runs parallel to that of JE; and the compiler has sometimes preserved divergent versions of the same events.叙事的P平行认为，日本脑炎和编译器，有时保存不同版本的同一事件。 Thus, if vi.因此，如果六。 2-vii. 2 -七。 13 be compared carefully with iii. 13比较仔细三。 1-vi. 1 -六。 1, it will be seen not to describe the sequel of it, but to contain a parallel and partly divergent account of the commission of Moses and of the preliminary steps taken by him to secure the release of the people. 1 ，将能够看到没有来形容的续集，但包含一个平行的和部分不同的帐户，该委员会的郑慕智，以及采取了初步措施，以确保他释放该人。 In the narrative of the plagues there aresystematic differences between P and JE: thus in P Aaron cooperates with Moses; no demand for Israel's release is ever made upon Pharaoh, the plagues being viewed rather merely as signs or proofs of power; the description is brief; the success or failure of the Egyptian magicians (who are mentioned only in this narrative) is noted, and the hardening of Pharaoh's heart is expressed by the verb "ḥhazaḳ," "ḥizzaḳ" (this verb is used also by E; but J has regularly "kabed," "hikbid"), In xii.-xiii.在叙事的瘟疫有aresystematic之间的分歧P和日本脑炎：因此，在P亚伦合作郑慕智;没有需求为以色列的释放，是以往任何时候都作出后，法老王，瘟疫看，而不是仅仅作为标志或证据的权力;描述是简短;成功或失败，埃及魔术师（谁是只提到了在这方面的叙述）是指出，和硬化的法老王的心是所表达的动词“ ḥhazaḳ ” ， “ ḥizzaḳ ” （这个动词是用来还通过电子邮件，但j定期“ kabed ” ， “ hikbid ” ） ，在xii. -十三。 the double strand is particularly evident: Passover, maẓẓot, narrative, and the dedication of the first-born are all in duplicate (in P, xii. 1-13 [43-50 supplementary], 14-20, 28, 37a, 40-41, 51; xiii. 1-2: in JE, xii, 21-27 (which careful comparison will show to be not really the sequel of xii. 1-13), 29-36, 37b-39, 42a; xiii. 3-10, 11-16).该双链尤为明显：逾越节， maẓẓot ，叙事，和献身精神的第一个出生的，都在重复（在P ，十二， 1月13日[ 43-50补充] ， 14日至20日， 28日， 37a ， 40 -41 ， 51 ;十三。 1-2 ：在流行性乙型脑炎，第十二章， 21-27 （仔细比较会显示要没有真正的续集的十二。 1月13日） ， 29-36 ， 37 B - 39 ， 42 A ;第十三。 3月10日， 11月16日） 。
The most characteristic part of P is, however, the account of the instructions given to Moses on the Mount (xxiv. 15-18a) for the construction of the Tabernacle and the appointment of a priesthood (xxv.-xxxi.).最具特色的部分， P是，不过，该帐户的指示摩西对山（ xxiv. 15 - 18A条）为建造该幕，并任命一名神职人员（ xxv. -三十一） 。 These instructions fall into two parts: (1) xxv.-xxix.; (2) xxx.-xxxi.这些指示陷入由两部分组成： （ 1 ） xxv. -二十九。 ; （ 2 ） xxx. -三十一。 In xxv.-xxix.在xxv. -二十九。 the following subjects are dealt with: the Ark, table of show-bread, and candlestick (xxv.); the Tabernacle ("mishkan"), its curtains, boards, and veil (xxvi.); the altar of burnt offering, and the court (xxvii.); the dress of the priests (xxviii.); the ritual for their consecration, and for the daily burnt offering, which it is a primary duty of the priesthood to maintain (xxix. 1-42); and finally what is apparently the formal close of the entire body of instructions, Yhwh's promise to take up His abode in the sanctuary thus established (xxix. 43-46).下列事项处理：方舟，表的显示-面包，和烛台（ xxv. ） ;幕（ “ mishkan ” ） ，其窗帘，议会，和面纱（ xxvi. ） ;祭坛上燔祭，法院（ xxvii. ） ;服饰祭司（ xxviii. ） ;仪式为他们consecration ，并且为每日燔祭，它的首要责任神职人员，以维持（ xxix. 1-42 ） ;最后是什么，显然的正式结束，整个机构的指示， yhwh的承诺，采取了他的居留权，在禁猎区，从而建立了（ xxix. 43-46 ） 。 Chapters xxx.-xxxi.章xxx. -三十一。 contain directions respecting the altar of incense, the maintenance of public worship, the brazen laver, the anointing-oil, the incense (xxx.); the nomination of Bezaleel and Aholiab, and the observance of the Sabbath (xxxi.).包含方向，尊重金香坛，维护公众的崇拜，赤裸裸的紫菜， anointing油，香（ xxx. ） ;提名比撒列和何利亚伯，并遵守安息日（ xxxi. ） 。 While now it is not doubted that xxv.-xxix., with unimportant exceptions, form part of the original legislation of P, it is generally held by critics that xxx.-xxxi.而现在是不是怀疑xxv. -第29届，与不重要的例外情况，形成的一部分，当初立法的P ，这是普遍举行的批评xxx. -三十一。 belong to a secondary and posterior stratum of it, reflecting a later stage of ceremonial usage.属于一个中学及后各阶层，反映了后期典礼使用。 The chief reason for this conclusion is the manner in which the altar of incense is introduced (xxxi. 1-10).行政的原因，这个结论是该以何种方式在金香坛介绍（ xxxi. 1月10日） 。 If such an altar had been contemplated by the author of xxv.-xxix., he must, it is argued, have introduced it in xxv., together with the other furniture of the Holy Place, and also mentioned it in xxvi.如果这样的神龛，已订立合同时所作者xxv. -第29届，他必须，这是辩称，引进了它在二十五，联同其他家具的神圣的地方，也提到它在二十六。 33-35; moreover, he would naturally, in such a case, have distinguished the altar described in xxvii. 33-35段;此外，他自然会，在这种情况下，有杰出的祭坛上所描述的二十七。 1-8 from the altar of incense, and not have spoken of it simply as the altar. 1月8日，由金香坛，并没有谈到它只是作为祭坛。
This conclusion respecting the secondary character of the altar of incense appears to be confirmed by the fact that in the other laws of P there is a stratum in which such an altar is not recognized (for instance, Lev, xvi.).这一结论，尊重中学性质的金香坛，似乎证实了这一事实，在其他法律的P有一个阶层在这样的祭坛是不承认（例如，列弗，十六） 。 There are also other indications tending to show that xxx.-xxxi.也有其他迹象显示，趋向表明， xxx. -三十一。 belong to a posterior stratum of P, as compared with xxv.-xxix.属于一个阶层后的P ，相比xxv. -二十九。 Chapters xxxv-xl.章三十五- XL的。 describe, largely in the same words as xxv.-xxxi.描述，主要是在相同的文字作为xxv. -三十一。 (the tenses alone being altered), but with several differences of order, how the instructions given there to Moses were carried out. （时态，单正在修改） ，但与几个不同的秩序，如何发出的指示有摩西进行。 In these chapters the altar of incense and the brazen laver (xxx. 17-21) are introduced in the places which they would naturally be expected to occupy, namely, in the descriptions of the Holy Place and the court respectively (xxxvii. 25-28, xxxviii. 8).在这些章节金香坛和赤裸裸的紫菜（ xxx. 17日至21日）介绍，在地方，他们自然会预期占据，即在说明中的神圣的地方和法院分别为（ xxxvii. 25 - 28日，三十八8段） 。 It follows that if xxx.-xxxi.它如下，如果xxx. -三十一。 belong to a secondary stratum of P, the same must be true of xxxv.-xl.属于次要阶层的磷，同时必须真实的xxxv.-xl. The later origin of xxxv.-xl.后来的起源xxxv.-xl. seems to be further supported by the fact that the Septuagint version of these chapters is not by the same hand as the rest of the book; so that presumably they were not in the manuscript used by the original translators.似乎有待进一步的支持的事实，即septuagint版本的这些章节是不是由同一手其余的图书;使想必他们不是在手稿所用的原翻译。 The chapters, if this view is correct, have taken the place of a much briefer account of the manner in which the construction of the Tabernacle was carried out.章节，如果这个看法是正确的，所采取的地方，更简短的帐户，该以何种方式建设的幕进行了研究。
P's Representation of the Tabernacle Unhistorical. P的代表性幕保。
P's representation of the Tabernacle and its appointments can not be historical. P的代表性幕和其任命不能的历史。 The lsraelites in the wilderness had undoubtedly an "ohel mo'ed"; but it was the simple "ohel mo'ed" of E (Ex. xxxiii. 7-11; Num. xi., xii.), not the costly and elaborate structure described by P. P's representation is the embodiment of an ideal; it is a "product of religious idealism," constructing for the Mosaic age, upon the basis of traditions or reminiscences of the Temple of Solomon, a shrine such as might be adequate to Yhwh's majesty, and worthily symbolize His presence in the midst of His people (compare Ottley, "Aspects of the OT" p. 226).该lsraelites在旷野已无疑是一个“ ohel mo'ed ” ，但它是简单的“ ohel mo'ed ”电子商务（例如三十三。 7月11日; NUM个。第十一，十二） ，而不是花费大量的金钱和精细结构所描述的第P的代表性，是体现了一个理想的，它是一种“产品的宗教唯心论， ”建设为花叶年龄，后的基础上的传统或回忆庙所罗门，靖国神社等可能足以yhwh的女王陛下，和worthily ，象征着他的存在，在中了他的人民（比较ottley “方面的职能治疗”页226 ） 。
Bibliography:参考书目：
The introductions to the OT by Kuenen, Driver, Holzinger, König, Cornill, Baudissin; the commentaries of Dillmann, Baentsch (1900), Holzinger (1900), and ARS Kennedy (forthcoming); CA Briggs, The Higher Criticism of the Hexateuch, 1897; Carpenter and Harford-Battersby, The Hexateuch, Oxford, 1900, especially ii.介绍该酒店由kuenen ，司机， holzinger ，柯尼希， cornill ，鲍迪辛;评论dillmann ， baentsch （ 1900 ） ， holzinger （ 1900 ） ，亚美尼亚救济协会及坚尼地（即将出版） ;钙布里格斯，上级的批评，该hexateuch ， 1897年;木匠和哈福德- battersby ， hexateuch ，牛津， 1900年，特别是二。 79-143 (text of Exodus, with the sources distinguished typographically, and full critical notes); GF Moore, Exodus, in Cheyne and Black, Encyc. 79-143 （纯文字出埃及记，与尊敬的来源typographically ，和充分的关键债券） ;绿摩尔，出埃及记，在进益及黑色， encyc 。 Bibl. bibl 。 ii.二。 (where further literature is referred to).EGHSRD （如文学，是进一步提到） 。 eghsrd
-Critical View II.:关键的看法二：
The critical problems and hypotheses that Exodus shares with the other books, such as the historical value of the accounts; authorship; relation to the later books; age, origin, and character of the alleged sources, can not be discussed here now; the analysis of sources of Exodus can alone be treated.关键的问题和假说认为，出埃及记的股份，与其他的书籍，如历史价值的帐目;著作权;关系到后来的书籍;年龄，出身，性格和所指称的来源，不能在这里讨论的现在;分析来源外流可以单独处理。 According to the critics of the Pentateuch, Exodus, like all the other books of the Torah, possesses no unity, having been compiled from different sources at different times, the various parts being then revised finally by one redactor (R); the same sources as those for Genesis furnish the material, namely, J (Jahvist), E (Elohist), and P (Priestly Code), in which again several strata must be distinguished, as P2, P3, P4, J1, J2, E1, E2, etc. It is not necessary to refer to all the suggestions that have been made; the analyses of sources by Kuenen and Cornill are chiefly treated here (Kuenen: Introduction; § 5; § 6, 2-15; § 8, 10-13; § 13, 12 et seq.; § 16, 12; Cornill: Introduction; § 7; § 11, 4; § 12; § 13, 2, 8; § 14, 1, 2, 3. To P2 is assigned, according to Kuenen: i. 1-7, 13, 14; ii. 23-25; vi. 2-12 (13-28 interrupt the course of the story and are by a later reviser; they are, according to Wellhausen, unskilfully inserted and amplified); vii. 1-13, 19, 20a (21c ?), 22; viii. 1-3, 11b, 12-15; ix. 8-12 (35 ?); xi. 9-10; xii. 1-20, 28, 40revision , 41revision, 43-51 (xiii. 20 ?); xiv. 1-4, 8, 9, 10 (inpart), 15-18, 21 (in part), 22, 23, 26, 27 (in part), 28, 29; xvi. ("this chapter has been subsequently revised and completed") (xvii. 1; xix. 2a ?); xxiv. 15-18a; xxv.-xxix. "follow in natural and regular order, and may have been arranged in this way by the author himself," but (§ 16, 12) contain many interpolations by R.根据该批评的pentateuch ，出埃及记，像其他所有书籍的诵读经文，具有不团结，已编制从不同的来源，在不同时间，不同的部分，然后被订正，最后由一redactor （ ） ;同一消息来源至于那些成因提供的材料，即J （下jahvist ） ， E （下elohist ） ，和P （ priestly代码） ，其中再次几个阶层必须加以区分，作为的P2 ， P3的，的P4 ， J1中， j2 ，素E1 ， E2的等，这是没有必要提及的所有建议已作出;分析来源kuenen和cornill主要是处理在这里（ kuenen ：导言; § 5 ; § 6 ， 2月15日; § 8 ， 10 -第13条; § 13 ， 12等法律。 ; § 16 ， 12岁; cornill ：导言; § 7 ; § 11 ，四; § 12 ; § 13 ， 2日， 8日; § 14 ， 1 ， 2 ， 3 。 P2的分配据kuenen ：一， 1月7日， 13日， 14日;二， 23日至25日;六， 2月12日（ 13-28中断的过程中的故事，并且由一个后来审校，他们是，根据浩， unskilfully插入和扩增） ;七， 1月13日， 19 ， 20A条（ 21世纪？ ） ， 22 ;八， 1月3日， 11 B款， 12月15日;九。 8月12日（ 35 ？ ） ;十一。 9月10日;十二， 1月20日， 28日， 40revision ， 41revision ， 43-51 （ xiii. 20 ？ ） ;十四。 1月4日， 8 ， 9 ， 10 （ inpart ） ， 15-18 ， 21 （部分） ， 22 ， 23 ， 26 ， 27 （部分） ， 28 ， 29 ;十六。 （ “这一章已经其后修订并完成了” ） （ xvii.一;十九。甲？ ） ;二十四。 15 - 18A条; xxv. -第29届“ 。遵循的自然和定期秩序，可能已被安排在这样由作者自己， “但（ § 16 ， 12 ）包含许多插值的R.
Ch.的CH 。 xxx., xxxi.三十，三十一。 1-17, in which "the connection is looser, or is wanting altogether; and in which there are contained regulations that do not harmonize with what has preceded, and that are not presupposed later where they would naturally be mentioned . . . probably contain later additions, harmonizing in style with xxiv.-xxix., but not composed by the same author." 1月17日，在“连接松散，或者是想要完全; ，其中有载法规不相协调，与什么之前，并没有预先假定后，他们自然会提到。 。 。可能包含稍后补充，协调在风格与xxiv. -第29届，但不组成由同一作者“ 。 To P4 are assigned ch.为P4指派的CH 。 xxxv.-xl. (and also Lev. viii.), which "depend entirely on xxv.-xxxi., which the author must have had before him." （也列弗。八） ， “完全取决于xxv. -三十一，其中作者必须已在他面前” 。 They formed "originally a very brief account of the observance of the regulations laid down in xxv. et seq.; they seem to have been gradually worked out, and then made as similar to those regulations as possible. The striking variations found in the Greek translation of xxxv.-xl. lead to the assumption that the final redaction of these chapters was hardly completed-if indeed it was completed-when that translation was made, ie, about 250 BC" This entire theory regarding xxv.-xxxi., xxxv.-xl.他们成立了“ ，本来一个非常简短的交代遵守有关规例所订下的二十五条及以下各条。 ; ，他们似乎已逐渐出来，然后作出类似这些规定，尽可能。突出的变化，发现在希腊的翻译xxxv.-xl.导致假设，即最后节录的这些章节是难以完成-如果确实是完成了-当翻译发了言，即约2 5 0名卑诗省“ ，这整个理论方面的x x v.-三十一， xxxv.-xl. is based on Popper's work, which the other critics also follow.是基于波普尔的工作，而其他批评者也跟进。
Cornill, who includes the later parts of P2 under the general designation Px, assigns to the Priestly Code the following portions: i. cornill ，谁包括稍后部分的P2根据一般指定对外关系，指派给priestly代码以下部分：一。 1-5, 7revision , 13, 14 revision ; ii. 1月5日， 7revision ，第13 ，第14版;二。 23revision, 24-25; vi. 23revision ， 24日至25日;六。 essentially (13-30 = Px): vii.基本上（ 13-30 = PX ）在：七。 1-13, 19, 20a revision, 21b-22; viii. 1月13日， 19 ， 20A条的修订，第二十一期乙- 22 ;八。 1-3, 11a, b-15; ix. 1月3日，第11 A ，乙- 15 ;九。 8-12; xi. 8月12日;十一。 9-10; xii. 9月10日;十二。 1-20, 28, 37 revision, 40-41, 43-51 (15-20 and 43-50 = Px); xiii. 1月20日， 28 ，第37条的修订， 40-41 ， 43-51 （ 15-20和43-50 = Px ）活性;十三。 1-2; xiv. 1月2日;十四。 1-4, 8, 9b, 10a, b, 15 revision, 16-18, 21-23essentially, 26-28aa, 28 revision, 29; xvi. 1月4日， 8 ， 9 B条， 10 A条，乙， 15条修订， 16日至18日， 21 - 23essentially ， 26 - 28aa ， 28日修订， 29日;十六。 1-3, 6-7, 9-18 revision, 20, 22a, b-24, 32-35a; xvii. 1月3日， 6月7日， 9月18日修订， 20 ， 22A条的B - 24 32 - 35 ;十七。 1a; xix.第1 A ;十九。 1 revision, 2a; xxiv. 1修订，甲;二十四。 15-18aa; xxv. 15 18aa ;二十五。 1-xxxi. 1 -三十一。 18a (xxviii. 41 belongs surely to Px, as do perhaps also other shorter additions to xxv.-xxix.; and xxx.-xxxi. entire); xxxiv. 18A条（ xxviii. 41属于一定要对外关系，这样做或许还有其他较短的补充xxv. -二十九。 ; xxx. -三十一。整） ;三十四。 29-35 (?); xxxv.-xl. 29-35 （ ？ ） ; xxxv.-xl. (entirely Px). （完全PX ）在。
It is much more difficult in what remains to distinguish between the closely related J and E. Passages relatively complete in themselves are: (1) ch.这是更为困难，在剩下的区分密切相关的J和e.通道，比较完整的在自己的是： （ 1 ）的CH 。 xxi.-xxiii., the so-called "Book of the Covenant"; it belongs to E, though dating from an earlier time, and was found by him and incorporated in his work; (2) the story of the golden calf (xxxii.-xxxiv.), J and E sharing about equally in the account; (3) the Decalogue and the preparations for it (xix., xx.), chiefly E, but J also has a Decalogue tradition, its Ten Commandments being found in xxxiv. xxi. -二十三，所谓“书公约” ;它属于电子商务，虽然可以追溯到较早的时间，并发现他，并将其纳入他的工作; （ 2 ）故事的金犊（ xxxii. -三十四） ， j和E分享约同样在该帐户; （ 3 ）十诫和筹备工作（ xix. ，第XX ） ，主要是英，法，但j也有十诫的传统，其10的诫命，正在发现在三十四。 14-26 (Wellhausen). 14-26 （浩） 。 E1, originally composed in the Northern Kingdom, must be distinguished from E2; the latter was compiled about 100 years later for Judah, and was worked over with J to form JE, many passages of which can no longer be analyzed.素E1 ，原本组成，在北部的英国，必须区别于素E2 ;后者是编制约100年后为犹大，并于工作超过与J形成流行性乙型脑炎，许多通道，可以不再进行分析。 E: Kuenen: Traces of E are found in i. E ：在kuenen ：电子商务的痕迹，被发现在一。 (15-21, and apparently also 8-12, "is generally included in E"); in ii. （ 15-21 ，显然也8月12日“ ，这是一般包括在电子商务中” ） ;在第二组。 "there is great difference of opinion" on the origin of verses 1-23 (according to Jülicher verses 1-22 are taken from E; according to Dillmann 1-14 from E and 15-23a from J. Wellhausen takes the story on the whole to be a combination from J and E.) This document appears especially clear, though not without admixture, in iii. “也有很大的意见分歧， ”对原产地的诗1月23日（根据jülicher诗1月22日所采取的是来自电子商务;据dillmann 1月14日从E和15 23A条从j.浩需的故事就整个社会是一个组合，从J和5 ）本文件似乎特别清醒，虽然不无外加剂，在三。 1-15, a section that, as complement to vi. 1月15日，有一节，作为补充六。 2 et seq. 2等法律。 (P), also explains the use of "Elohim" in the account of the pre-Mosaic time taken from E. In the following "the traces are only with difficulty distinguished: in iii. 16-xii. only here and there with any certainty." （ p ）款，也说明了使用“以罗欣”在帐户前花叶的时间从e.在以下“的痕迹，只有与困难，杰出的：在三， 16 -十二只在这里和那里的任何确定性“ 。 (Dillmann includes in E: the greater part of iii. 16-22; iv. 17, 20b, 18, 21; the greater part of v.; vii. 15, 16, 17b, 20b, 21a, 23 in part, 24; viii. 16a, 21-24a, 25b; ix. 22, 23a, 24a, 25b (?), 31, 32, 35; x. 8-13a, 14 in part, 15 in part, 20, 21-27; xi. 1-3; xii. 31-33, 37b, 38. Jülicher includes: iv. 17, 18, 20b: v. 1, 2, 5; vii. 17 in part, 18, 20 in part, and 21, 24, 25a; viii. 21b, 22, 23; ix. 22, 23a, 24 and 28 in part, 35; x. 7, 8-11, 12, 13a, 14a, 15a, 20, 21-27, 28, 29; xi. 1-7; xii. 32, 35-38.) E is found again in: xiii. （ dillmann包括在电子商务：大部份的三。 16日至22日;四。 17 ， 20B条， 18日， 21日;更大的一部分诉;七。 15 ， 16 ， 17B条， 20B条， 21 ， 23日在部分， 24 ;八。 16A条， 21 - 24A条， 25 B ;九。 22 ， 23A条， 24A条， 25 B （ ？ ） ， 31 ， 32 ，第35条;十， 8 - 13 A条， 14条的部分， 15个在部分， 20 ， 21-27 ;十一， 1月3日;十二， 31-33 ， 37 B ， 38 。 jülicher包括：四。 17 ， 18 ， 20B条：五， 1 ， 2 ， 5 ;七，在17日的一部分， 18日， 20日在一部分，日和21日， 24 ， 25A条;八。第二十一期乙， 22日， 23日;九。 22 ， 23A条， 24日和28日在部分， 35条;十， 7月， 8月11日， 12 ， 13 A条， 14 A条， 15A条， 20 ， 21-27 ， 28 ， 29 ;十一。 1月7日;十二。 32 ， 35-38 ） 。 E是发现再次在：十三。 17-19, 21, 22; xiv. 17日至19日， 21日， 22日;十四。 19a (19b ?); xv. 19A条（ 19B条？ ） ;十五。 22-26; xvii. 22日至26日;十七。 1b-7, 8-16; xviii. 1 B款- 7 ， 8月16日;十八。 Also xix.也十九。 9a, 10-17; xx. 9A条， 10月17日;第XX 。 18-21, 1-17 (in this order); this-the so-called "first"-the Decalogue, with the historical matter connected with it in xix.-xxiv., belongs to E2. 18日至21日， 1月17日（在此秩序） ;本-即所谓“第一”十诫，与历史问题，与它在xix. - 24条，属于素E2 。 From the Book of the Covenant xxiv.从预订该公约的二十四。 1, 2, 9-14, 18a, and various other passages, belong to E, as does also the story of Israel's apostasy at Sinai, which appears enlarged and connected with other stories in xxxii.-xxxiv., belonging originally to E2. 1 ， 2 ， 9月14日， 18A条，以及其他各种通道，属于E ，作为是否还的故事，以色列的叛教在西奈半岛，这似乎扩大和与其他的故事，在xxxii. -第三十四，属于原素E2 。
Cornill: i. cornill ：一。 11-12, 15-22 essentially; ii. 11-12 ， 15-22 ，基本上;二。 1-10 essentially; iii. 1月10日，基本上;三。 1-15essentially, 21-22; iv. 1 - 15essentially ， 21日至22日;四。 17, 18, 20b; vii. 17 ， 18 ， 20B条;七。 15b, 17b-18, 20b-21a, 24; ix. 15 B ， 17B条- 18 ， 20B条- 21 ， 24 ;九。 22-23a, 24brevision, 25b, 31-32, 35; x. 22 - 23A条， 24brevision ， 25 B ， 31-32 ， 35条;十。 12-13aa, 14aa, b, 15b, 20-23, 25 (?); xi. 12 13aa ， 14aa ，乙， 15 B ， 20-23 ， 25 （ ？ ） ;十一。 1-3; xii. 1月3日;十二。 35-36, 37revision; xiii. 35-36 ， 37revision ;十三。 17-19; xiv. 17日至19日;十四。 7-9a,β, 10a, β, 19a, 20 (?); xv. 7 - 9 A条， β ， 10 A条， β ， 19A条，第20条（ ？ ） ;十五。 20-26essentially; xvii-xxiv.essentially; xxxi. 20 26essentially ;十七- xxiv.essentially ;三十一。 18b; xxxii.essentially; xxxiii. 18B条; xxxii.essentially ;三十三。 1-11revision; xxxiv. 1 - 11revision ;三十四。 1a,4 revision, 28b revision (?).一号A ，四月修订，修订28 B款（ ？ ） 。 In xix.-xxxiv.在xix. -三十四。 only xix.只有十九。 13b (perhaps); xxiv. 13 B条（也许） ;二十四。 1-2, 9-11; and xxxiii. 1月2日， 9月11日;三十三。 7-10 belong to E1. 7月10日属于素E1 。
J, according to Kuenen, is represented in i.-xv. J以来，根据kuenen ，是代表在i.-xv. by accounts parallel with those of E, but which can not now be distinguished; "but it is doubtful whether J contributed anything to the account of the laws promulgated at Mount Sinai and of the defection of Israel, xix.-xxiv. and xxxii.-xxxiv."由帐目并行与电子商务，但现在无法加以区分; “ ，但令人怀疑是否j的贡献有所帐户颁布的法律在西乃山和叛逃以色列， xix. -二十四。和三十二。 -第三十四“ 。 (Wellhausen finds J in: xix. 20-25; xx. 23-26; xxi.-xxiii.; xxiv. 3-8; Dillmann, in: xix. 9a, 20-25 [xx. 1-17, perhaps under a different form]; xxiv. 1, 2; xxxiv. 10-27; fragments in xxiv. 3-8, 9-11, 12 in part, 18b; xxxii. 1-14, 19b-24, 30-34; also in xxxiii. 1-6, 12, 13, 18-23; xxxiii. 14-17; xxxiv. 1-9.) （浩认为，律政司：十九。 20-25 ;第XX 。 23日至26日; xxi. -二十三。 ;二十四。 3月8日; dillmann ，在：十九。 9A条， 20-25 [第XX 。 1月17日，或许下以不同的形式] ;二十四。 1 ， 2 ;三十四。 10月27日;片段在二十四。 3月8日， 9月11日， 12日在部分， 18B条;三十二。 1月14日， 19B条- 24 ， 30-34 ;也在三十三。 1月6日， 12 ， 13 ， 18-23 ;三十三。 14-17日;三十四。 1月9日） 。
Cornill: i. cornill ：一。 6, 7a,b, 8-10, 14a,β, 20b, 22 (?); ii. 6 ，第7 A ，乙， 8月10日， 14 A条， β ， 20B条， 22 （ ？ ） ;二。 11-23aa; iii. 11 - 23aa ;三。 16-20; iv. 16日至20日;四。 1-12, 19, 20a, 24-26, 29revision, 30revision, 31; v.essentially; vi. 1月12日， 19 ， 20A条， 24日至26日， 29revision ， 30revision ， 31日; v.essentially ;六。 1; vii.一;七。 14-15a, 16-17a, 23, 25, 29; viii. 14 - 15A条， 16 - 17A条， 23 ， 25 ， 29日;八。 4revision, 5-7, 8revision, 9-11aa, 16-20, 21 revision, 22-28; ix. 4revision ， 5月7日， 8revision ， 9 - 11aa ， 16日至20日， 21日修订， 22-28 ;九。 1-7, 13-21, 23b, 24 revision, 25a, 26, 27 revision, 28-30, 33; x.essentially; xi. 1月7日， 13日至21日， 23B条， 24版， 25A条，第26 ，第27版， 28日至30日， 33条; x.essentially ;十一。 4-8; xii. 4月8日;十二。 21-27essentially, 29-39essentially, 42a; xiii. 21 - 27essentially ， 29 39essentially ， 42 A ;十三。 3-16essentially, 21-22; xiv. 3 - 16essentially ， 21日至22日;十四。 5-6, 9aa, 10ba, 11-14, 19b, 21a,β, 24-25, 27 revision, 28b, 30-31; xvi. 5月6日， 9aa ， 10ba ， 11月14日， 19B条， 21 ， β ， 24日至25日， 27日修订， 28 B款， 30-31 ;十六。 4-5, 16a,β, 18b, 21-22aa; 25-31essentially, 35b; xvii. 4月5日， 16A条， β ， 18B条， 21 - 22aa ; 25 - 31essentially ， 35b ;十七。 1a,b, 2, 7; xix.第1 A ，乙， 2 ， 7 ;十九。 2b, 7, 9-11, 18, 20-21, 22b, 25a; xxxiii. 2B卫星， 7 ， 9月11日， 18日， 20日至21日， 22 B条， 25A条;三十三。 12-23essentially (?); xxxiv. 12 23essentially （ ？ ） ;三十四。 1a revision, 2-3, 4 revision, 5, 6a, 8, 10-28essentially. 1 A条的修订， 2月3日， 4版，第5 ，第6 A条，第8 ，第10 - 28essentially 。
Redaction.节录。
Editions (according to Cornill): In the first place J and E were combined into one book (JE) by one redactor (RJE).版本（据cornill ） ：摆在首位， J和E的合并成一本书（乙脑）是由一redactor （ rje ） 。 He greatly revised iii., and may have added the marching song xv.他大大订正三，并有可能加入了游行宋十五。 1-19 ("it is entirely improbable that it was composed at the time the event itself took place"). 1月19日（ “这是完全难以琢磨的，这是组成，在当时的这一事件本身发生” ） 。 He also did much editing of the pericope dealing with the legislation (xix.-xxxiv.).他也没有多少编辑的pericope处理与立法（ xix. -三十四） 。 He used E2 throughout as foundation, supplementing it with J; he omitted entirely the second Decalogue in J, incorporating what he thought valuable in the Book of the Covenant, xxiii.他用素E2在整个为基础，补充，它与J ;他没有完全第二十诫在J ，把他认为有价值的，在这本书的盟约，二十三。 15-19, and reduced xxxii.-xxxiii., on the whole, to its present form. 15日至19日，并减少xxxii. -三十三，就整体而言，其目前的形式。 A second redactor then combined (the later) Deuteronomy with JE ( = JE + D).第二redactor ，然后结合（更新）申命记与流行性乙型脑炎（日本脑炎= + d ）条。 He added iv.他补充说四。 21-23; in the story of the Egyptian plagues (x. 2) "there is at least a Deuteronomistic, touch"; he also added viii. 21日至23日，在故事的埃及瘟疫（十2 ） “有至少deuteronomistic ，触摸” ;他还补充说八。 18b and ix. 18B条和第九章。 29b, and probably revised ix. 29 B款，并可能修订九。 14-16. 14日至16日。 He greatly revised xii.他大大的修订第十二。 21-27, xiii. 21日至27日，第十三。 3-16, xv. 3月16日，十五。 26, xvi., and xviii. 26日，第十六，十八和。 20b. 20B条。 He transferred, according to Kuenen, the Book of the Covenant to Mount Sinai in order to get room for Deuteronomy, being responsible, therefore, for all the confusion caused thereby-for example, the transferring of xx.他调职，据kuenen ，这本书的盟约，以西乃山在以取得的余地，申命记，作为负责任的，因此，所有造成的混乱，从而-举例来说，转移了XX 。 18-21 from its original position before, to its present position after, xx. 18日至21日，从原来的立场之前，其目前的地位后，第XX 。 1-17; the transition to the Book of the Covenant as found in xx. 1月17日;过渡到预订该公约的发现，在第XX 。 22, 23; and the peculiar form of xxiv. 22日， 23日和独特的形式二十四。 1-15a. 1 - 15A条。 Ch.的CH 。 xix.十九。 3b-8 is also specifically Deuteronomic, as well as the revisions of the Book of the Covenant with the final admonitions in xxiii.第3 B - 8还专门deuteronomic ，以及为修改这本书的盟约，与最后告诫在二十三。 22b-25a, 27, 31b-33, and the revision of the second Decalogue, which RJE transferred to the Book of the Covenant. 22 B条- 25A条，第27 ， 31 B条- 33 ，以及修订第二十诫，其中rje转移到这本书的盟约。
A third redactor, who combined JED with P, thus practically producing the Pentateuch (RP), added iv.第三redactor ，谁合并jed与P ，因此，实际上生产pentateuch （ RP ）的，加上四。 13-16 and 27-28, revised 29-30, and in v.-x. 13日至16日和27日至28日， 29日至30日修订，并在v.-x. added everywhere the name of Aaron (which was not includedat all originally!).补充，到处名称亚伦（这是不includedat原本都是！ ） 。 He or Px (see ante) added vi.他或对外关系（见前厅）补充六。 13-30. 13-30 。 It is more difficult to ascertain the method of his revision of xii.这是更难以确定的方法，他修改十二。 40-42. 40-42 。 To xvi.到十六。 he transferred (in consideration of JE) a passage by P on the manna, which originally was placed after the revelation on Sinai (the reason assigned for this assumption on the part of the critics is that verse 34 presupposes the Tabernacle; but this verse is as much merely an anticipatory comment as is 35).他转移（考虑到流行性乙型脑炎）通过P对了吗哪，这原本是放置后，对西奈半岛的启示（的原因，分配给这个假设对部分批评的是，韵文34假定幕;不过，这首诗是作为得多，只是一个有预见性的评论是35 ） 。 He added to xvii.他补充说，以十七。 the fragment of the Jahvistic miraculous story of the spring in order to make room for P in Num.该片段的jahvistic神奇的故事，春天，以使空间P的NUM个。 xx.第XX 。 He added finally the repeated phrase "the tables of testimony," xxxi.他补充说：最后的反复“一语表的证词， ”三十一。 18, xxxiv.十八，三十四。 29, and in xxxiii. 29日，并在三十三。 he omitted the Elohistic account of the making of the Ark of the Covenant.他省略了elohistic帐户作出的方舟盟约。 It is often doubtful whether a revision was made by RP or by P3, 4, 5-RP is himself a priestly redactor.这是常常怀疑是否调整是由反相或由P3的， 4 ， 5 -反相是自己priestly redactor 。
Errors of Critical School.错误的关键学校。
All these and similar analyses of the sources of Exodus and the conclusions based thereon are entirely wrong.所有这些和其他类似的分析来源，流亡和结论基础上，是完全错误的。 However rich and many-sided may have been the traditions from which the author drew his material, the book from beginning to end is composed and arranged according to a predetermined plan.但是富国和许多片面的可能已被传统，从哪个作者提请他的材料，这本书从开始到结束组成，并安排根据预定的计划。 The fundamental errors of the critical views are these: (1) The distinction made between J and E is erroneous, resting as it does on the varying use of the divine names "Yhwh" and "Elohim"; this use does not indicate a difference in authorship, but is due to the different meanings of the two names, the choice of which is carefully considered in each case.根本的错误，关键的意见是： （ 1 ）之间的区别J和E是错误的，休息，因为它是否对不同的使用神的名字“ yhwh ”和“以罗欣” ;使用这并不表明不同在著作权，但是由于不同的意义，这两个名字，选择的是仔细考虑每宗个案的。 The statement that E uses in iii.声明中，电子商务的用途三。 15 the name "Yhwh" for the first time, is due to a wrong interpretation; it is based on the Alexandrian-Essenic-Christian-Gnostic common superstition of the power of names and mere words, which, going back to Egyptian antiquity, is strongly marked in the New Testament-and hence naturally influences modern scholars-but is entirely foreign to the Old Testament. 15日命名为“ yhwh ”第一时间，是因为一个错误的解释，这是基础上，亚历山大- essenic -基督教- gnostic共同的迷信权力的姓名和单纯的话，这回埃及古物，是强烈显着，在新约圣经和自然的影响，因此，现代学者，但是是完全陌生的旧约。 The verses vi.该诗六。 2 et seq. 2等法律。 are likewise interpreted wrongly.同样的解释错误。 (2) An entirely insufficient argument is the alleged further variations of the language; for this presupposes the point to be proved. （ 2 ）一个完全不足的说法是据称进一步变化的语言;假定这一点得到证实。 This argument turns in a circle: the critics seek to prove different sources by the variations of language, and vice versa.这个论点轮流在一个圆圈：批评者寻求以证明不同来源的，由变化的语言，反之亦然。 Moreover, the vocabulary is too limited for such assertions.此外，词汇是太有限，为这种说法。 (3) The differences of style and treatment do not indicate different authors, but are called forth by the different subjects. （ 3 ）的差异，作风和治疗并不表明不同的作者，但被称为提出了由不同科目。 The account of the Tabernacle demanded technical details; while the stories of the deliverance from Egypt and of the revelation on Sinai prompted a strong, energetic, and thoughtful style.帐户幕要求的技术细节，而故事的解脱，从埃及和启示对西奈半岛的提示，一个强大，充满活力，和周到的作风。 A separation into JE and P is not admissible.分离到流行性乙型脑炎和P是不予受理。 (4) All suggestions of reduplications, differences, and contradictions show an insufficient insight into the spirit and intentions of the author. （ 4 ）所有的建议，重叠，分歧和矛盾，显示不足的洞察到的精神和意图的作者。 Ch.的CH 。 i.-vi., for example, appear, on close investigation, to be an indissolubly united passage, from which not one word may be omitted. i.-vi. ，例如出现，就密切调查，是一个不可分割的美国获得通过，从没有一个字可以省略。 The same holds good of the story of the Egyptian miracles (vii.-xi.), the arrangement of which the critics have entirely misunderstood.同时拥有良好的故事，埃及的奇迹（ vii.-xi. ） ，安排其中的批评完全是误解。 The critics have refuted their own argument by making as a criterion of the division of this narrative into J and E the very want of definite scheme which is, according to them, characteristic of J and E.评论家们也驳斥了自己的论点，使作为一个标准的分工，这说明到j和E非常想明确的计划是，据他们说，特性的J和E 。
The Book of the Covenant (xix.-xxiv.) is a unified piece of work, with logical connections that are admirably established.这本书的盟约（ xix. - 24 ）是一个统一的工作，与逻辑连接是令人钦佩的成立。 The alleged double tradition of the revelation, and especially Wellhausen's so-called second Decalogue in ch.被指控的双重传统的启示，特别是浩的所谓第二十诫在CH 。 xxxiv., are mere figments of the brain.第三十四，仅仅是figments的大脑。 The inadequacy of these criticisms is most striking in the review of the account of the Tabernacle, in the sequence of the passages xxv.-xxxi.不足之处，这些批评是最引人注目的，在审查该帐户的帐幕，在序列通道xxv. -三十一。 and xxxv.-xl.和xxxv.-xl. and their connection with xxxii.-xxxiv.和他们涉嫌与xxxii. -三十四。 (5) The theory that the book was compiled from previous works is not sufficiently supported; and the attempt to analyze it into its component parts is a hopeless one, for all the elements of the book are closely welded together into one harmonious whole. （ 5 ）的理论，这本书汇编了从先前的工程是没有足够的支持，以及企图分析它纳入其组成部分，是一个无可救药的一，为所有元素这本书是紧密焊接在一起成一个和谐的整体。 nullCompare Deuteronomy. nullcompare申命记。
Emil G. Hirsch, Benno Jacob, SR Driver埃米尔g.赫希， benno雅各布，简司机
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
The commentaries: M. Kalisch, 1855; A. Knobel, 1857 (2d ed. by A. Dillmann, 1880; 3d ed. by V. Ryssel, 1897); JP Lange, 1874; Rawlinson, 2d ed., 1882; HL Strack, 1894; B. Baentsch, 1899.评论：米卡利施， 1855年;甲knobel ， 1857 （二维，教育署。 dillmann由甲， 1880年;三维教育署。由五ryssel ， 1897 ） ;太平绅士兰格， 1874年;罗林森，二维版， 1882年; hl strack ， 1894年;乙baentsch ， 1899 。
Criticism: Th.批评：次。 Nöldeke, Untersuchungen zur Kritik des Alten Testaments, 1869; Colenso, The Pentateuch and Book of Joshua, vi., 1872; A. Kayser, Das Vorexilische, Buch der Urgesch. nöldeke ， untersuchungen zur kritik万alten testaments ， 1869年; colenso ， pentateuch和图书约书亚，六， 1872年;答： kayser ，之vorexilische ， buch明镜urgesch 。 Israels und Seine Erweiterungen, 1874; Wellhausen, Die Composition des Hexateuch und der Historischen Bücher des Alten Testaments, 1876-77, 2d ed. israels und塞纳河erweiterungen ， 1874年;浩，模具组成的万hexateuch und明镜historischen bücher万alten testaments ， 1876年至1877年，二维，教育署。 1889; A. Jülicher, Die Quellen von Exodus, i.-vii. 1889年;甲jülicher ，模具quellen冯外流，一至七。 7, 1880; idem, Die Quellen von Exodus, vii.七， 1880年;同上，模具quellen冯出埃及记，七。 8-xxiv. 8 - 24条。 11, in Jahrb. 11 ，在jahrb 。 für Protestantische Theologie, 1882, viii. f黵protestantische theologie ， 1882年，第八章。 79-177, 272-315; A. Kuenen, in Theologische Tijdschrift, 1880, xiv. 79-177 ， 272-315 ;甲kuenen ，在theologische tijdschrift ， 1880年，十四。 281-302 (Ex. xvi.); ib. 281-302 （例如：十六） ;兴业。 1881, xv. 1881年，是十五。 164-223, (Israel at Sinai, Ex. xix.-xxiv., xxxii.-xxxiv.); Cornill, in Stade's Zeitschrift, 1881, xi. 164-223 ， （以色列在西奈半岛，当然。 xix. - 24条， xxxii. -第三十四） ; cornill ，在比赛的zeitschrift ， 1881年，席。 (on the relation of Ex. xvii. 1-7 to Num. xx. 1-13); E. Bertheau, Die Sieben Gruppen Mosaischer Gesetze, etc., 1840; Bruston, Les Quatre Sources des Lois de l'Exode, in Revue de Théologie et de Philosophie, 1883, xvi. （关于关系的特惠。十七， 1月7日至NUM个。 XX条。 1月13日） ; e. bertheau ，模具sieben gruppen mosaischer gesetze等， 1840 ; bruston ，本港就业辅导组四来源万意向书德l' exode ，在德杂志théologie等德哲学， 1883年，十六。 329-369; idem, Des Cinq Documents de la Loi Mosaïque, 1892; JW Rothstein, Das Bundesbuch und die Religionsgesch. 329-369 ;同上，万德五首文件香格里拉来mosaïque ， 1892年;系列JW rothstein ，之bundesbuch und模具religionsgesch 。 Entwickelung Israels, 1888 (designates Ex. xxi. et seq. as a commentary to the Decalogue); Budde, Die Gesetzgebung der Mittleren Bücher des Pentateuch, Insbesondere der Quellen J und E, in Stade's Zeitschrift, 1891, xi. entwickelung israels ， 1888 （指定前。二十一。等法律，作为一个评十诫） ;布德，模具gesetzgebung明镜mittleren bücher万pentateuch ， insbesondere明镜quellen j und英，法在比赛的zeitschrift ， 1891年，席。 193-234; idem, Bemerkungen zum Bundesbuch, in ib. 193-234 ;同上， bemerkungen zum bundesbuch ，在国际文凭。 pp.页。 99 et seq.; BW Bacon, JE in the Middle Books of the Pentateuch, in Jour. 99条及以下各条。 ;体重培根，流行性乙型脑炎，在中东书籍的pentateuch ，在jour 。 Bib.背带裤。 Lit.点燃。 1890, ix a, 161-200 (Ex. vii.-xii.); ib. 1890年，第九章， 161-200 （例如vii. - 12 ） ;兴业。 1891, xb, 107-130 (Ex. i.-vii.); ib. 1891年，预算外， 107-130 （例如：一至七） ;兴业。 xi b.第十一乙 1892, 177-200 (Ex. xii. 37-xvii. 16); ib. 1892年， 177-200 （出埃及记十二。 37 - 17 。 16 ） ;兴业。 1893, xii a, 23-46 (Ex. xviii.-xxxiv.); idem, The Triple Tradition of the Exodus, Hartford, 1894; B. Baentsch, Das Bundesbuch, 1892 (Ex. xx. 23-xxiii. 33); LB Paton, The Original Form of the Book of the Covenant, in Jour. 1893年，第十二章1 ， 23-46 （例如xviii. -第三十四） ;同上，三重的传统外流，哈特福德， 1894年;乙baentsch ，之bundesbuch ， 1892年（例如，第XX 。 23 -二十三。 33 ） ;磅paton ，原来的形式，这本书的盟约，在jour 。 Bib.背带裤。 Lit.点燃。 1893, xii b, 79-93; Briggs, Higher Criticism of the Hexateuch, 1893, Appendix, vi.; idem, The Greater Book of the Covenant, etc., pp. 1893年，第十二b ， 79-93 ;布里格斯，更高的批评，该hexateuch ， 1893年，附录，六。 ;同上，更大的书，该公约等，聚丙烯。 211-232; R. Kraetzschmar, Die Bundesvorstellung im AT 1896, pp. 211-232 ; r.克雷奇马尔，模具bundesvorstellung即时通讯在1896年，页。 70-99; Steuernagel, Der Jehovistische, Bericht über den Bundesschluss am Sinai (Ex. xix.-xxiv., xxxi. 18, xxxiv. 28), in Studien und Kritiken, 1899, p. 70-99 ; steuernagel ，明镜jehovistische ， bericht über书斋bundesschluss上午西奈半岛（例如xix. - 24条，三十一。十八，三十四。二十八日） ，在studien und kritiken ， 1899年，第 319. 319 。 On the Decalogue in particular: Franz Delitzsch, Der Dekalog in Exodus und Deuteronomium, in Zeitschrift für Kirchliche Wissenschaft, 1882, iii.就十诫，尤其是：弗朗茨delitzsch ，明镜dekalog在出埃及记und deuteronomium ，在zeitschrift f黵kirchliche wissenschaft ， 1882年，三。 281-299; O. Naumann, Der Dekalog und das Sinaitische Bundesbuch, ib. 281-299 ;澳瑙曼基金会，明镜dekalog und之sinaitische bundesbuch ，兴业。 1888, pp. 1888年，页。 551-571; CG Monteflore, Recent Criticism upon Moses and the Pentateuchal Narratives of the Decalogue, in JQR 1891, xi. 551-571 ;的CG monteflore ，最近的批评后，郑慕智及pentateuchal说明十诫，在jqr 1891年，席。 251-291; Briggs, The Higher Criticism, Appendix, iii. 251-291 ;布里格斯，上级的批评，附录，三。 181-187; O. Meissner, Der Dekalog, 1893. 181-187 ;澳迈斯纳，明镜dekalog ， 1893 。 On the question of the division of the Ten Commandments: Dillmann, lcp 221.关于这个问题，该师的10戒律： dillmann ， LCP的221 。 On the Tabernacle: J. Popper, Der Biblische Bericht über die Stiftshütte, 1862; Delitzsch, in Zeitschrift für Kirchliche Wissenschaft und Kirchliches Leben, 1880, i.对幕： j.波普尔，明镜biblische bericht über模具stiftshütte ， 1862年; delitzsch ，在zeitschrift f黵kirchliche wissenschaft und kirchliches leben ， 1880年，一 57-66, 622; Green, in Presbyterian and Reformed Review, v. 69-88; A. Klostermann, in Neue Kirchliche Zeitscrift, 1897, pp. 57-66 ， 622 ;绿色，在长老和改革检讨，五69-88 ;甲klostermann ，在neue kirchliche zeitscrift ， 1897年，页。 48-77, 228-253, 289-328, 353-383; introductions by Kuenen, Cornill, Strack, Driver, König, Baudissin, and especially Holzinger, Einleitung in den Hexateuch, 1893.BJ 48-77 ， 228-253 ， 289-328 ， 353-383 ;介绍kuenen ， cornill ， strack ，司机，柯尼希，鲍迪辛，特别是holzinger ， einleitung在Den hexateuch ， 1893.bj
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