Ten Commandments, Decalogue十诫

shí jiè

General Information一般资料

A basic set of divine laws in the Bible, also called the Decalogue (from the Greek deka, "ten," and logos, "word"), the Ten Commandments form the fundamental ethical code of Judaism, Christianity, and Islam. According to the biblical narrative, God gave the commandments to Moses on Mount Sinai and inscribed them on two stone tablets.一个神圣的法律的基本设置在圣经中,也被称为十诫(从希腊德卡,“十”和标识,“字”),十诫 ​​的形式,基本的道德准则和伊斯兰教,犹太教,基督教。根据圣经中的叙事,上帝给的诫命,摩西在西奈山和刻有两块石版上。Moses broke the tablets in anger when he found his people worshiping the Golden Calf, but eventually he replaced them and enshrined them in the Ark of the Covenant.摩西愤怒爆发时,他发现的牌位崇拜他的人的金牛犊,但最终他取代了他们,并铭刻在他们的约柜。Two slightly different versions of the commandments are found in Exod.两种稍有不同版本的诫命发现在exod。20:1 - 17 and Deut.20:1 - 17和申。5:6 - 21. 5:6 - 21。

Two traditions are also adhered to for listing the commandments.两个传统也坚持上市的命令。 Lutherans and Roman Catholics consider the opening prohibitions against false worship as one commandment, whereas most other Protestants and the Eastern Orthodox follow the Hebrew tradition of dividing them into two.路德会和罗马天主教会考虑对虚假崇拜为一体的开放禁令的命令,而其他大多数新教徒和东正教跟随他们两个希伯来传统划分。The latter maintain the number at ten by combining the final prohibitions against covetousness.后者保持对贪婪的最后结合禁止在十号。

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The opening commandments concern reverence for the one God, who will tolerate no rivals; the making and worship of graven images is forbidden, as is taking God's name in vain; observance of the Sabbath is enjoined.开幕诫命一个上帝,谁不会容忍任何对手关注的崇敬;的制定和雕刻的偶像崇拜是被禁止的,因为是在徒劳的神的名称;遵守安息日是受命。 The other commandments regulate human relationships: the injunctions to honor one's parents and the bans on killing, adultery, stealing, false witness, and covetousness.其他诫命,调节人与人之间的关系:禁制令荣誉,杀戮,奸淫自己的父母和禁令,盗窃,作假见证,和贪婪。 The New Testament summarizes the Decalogue in the two great commandments (Mark 12:28 - 31).新中两个伟大的诫命十诫( - 31马克12:28)约总结。

Bibliography 参考书目
S Goldman, Ten Commandments (1963); E Nielsen, Ten Commandments in New Perspective (1968).的高盛,十诫(1963年),电子商务尼尔森,在新的视角十诫(1968年)。


Ten Commandments十诫

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The Ten Commandments (Ex. 34:28; Deut. 10:4, marg. "ten words") ie, the Decalogue (qv), is a summary of the immutable moral law.十诫(出埃及记34:28;。。申10:4,玛格“十个字”),即十诫(请参阅),是一个永恒不变的道德律的总结。These commandments were first given in their written form to the people of Israel when they were encamped at Sinai, about fifty days after they came out of Egypt (Ex. 19:10-25).这些诫命首先给予其书面形式向以色列人民时,他们驻扎在西奈半岛大约五十天,之后他们离开埃及(出埃及记19:10-25)来了。 They were written by the finger of God on two tables of stone.他们撰写的神的手指在两块石版。The first tables were broken by Moses when he brought them down from the mount (32:19), being thrown by him on the ground.被打破的第一个表的摩西,当他把他们带到了从山(32:19),被他扔在地上。At the command of God he took up into the mount two other tables, and God wrote on them "the words that were on the first tables" (34:1).在上帝的命令,他开始到其他表装入两个,上帝对他们说“字样的第一个表为”(34:1)。 These tables were afterwards placed in the ark of the covenant (Deut. 10:5; 1 Kings 8:9).这些表是事后放置在约柜(申命记10:5 1国王8:9)。Their subsequent history is unknown.他们随后的历史是未知之数。They are as a whole called "the covenant" (Deut. 4:13), and "the tables of the covenant" (9:9, 11; Heb. 9:4), and "the testimony."它们被称为“公约”(申命记4:13)一个整体,“该公约的表格”(9时09分,11;。以弗所书9:4),和“证词”。 They are obviously "ten" in number, but their division is not fixed, hence different methods of numbering them have been adopted. The Jews make the "Preface" one of the commandments, and then combine the first and second.他们显然是“十”号,但他们的分工是不固定的,因此不同的方法编号,他们都被采纳。 犹太人,使“前言”的命令之一,然后结合第一和第二位。The Roman Catholics and Lutherans combine the first and second and divide the tenth into two. 罗马天主教徒和lutherans结合起来,第一次和第二次分裂的二十分之一成。The Jews and Josephus divide them equally.犹太人和约瑟夫鸿沟给予平等待遇。The Lutherans and Roman Catholics refer three commandments to the first table and seven to the second. 该lutherans和罗马天主教徒指三个诫命,以第一个表并在七至第二位。The Greek and Reformed Churches refer four to the first and six to the second table. 希腊和改革教会指四到六的第一和第二个表。The Samaritans add to the second that Gerizim is the mount of worship. 撒玛利亚会添加第二个说,基利心是摩的崇拜。

(Easton Illustrated Dictionary)(伊斯顿图解词典)


Decalogue十诫

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Decalogue is the name given by the Greek fathers to the ten commandments; "the ten words," as the original is more literally rendered (Ex. 20:3-17).十诫是由希腊的十个戒律父亲给定的名称;“的十个字:”由于原来是更夸张渲染(出20:3-17)。These commandments were at first written on two stone slabs (31:18), which were broken by Moses throwing them down on the ground (32:19).这些诫命起初两个石板(31:18),这是由扔在地上(32:19)摩西打破他们失望写的。They were written by God a second time (34:1).他们撰写的神的第二次(34:1)。The decalogue is alluded to in the New Testament five times (Matt. 5:17, 18, 19; Mark 10:19; Luke 18:20; Rom. 7:7, 8; 13:9; 1 Tim. 1:9, 10).十诫是暗示,在新约五倍(太5:17,18,19;马克10点19路加福音18时20,罗马书七点07分,8。13时09分,1添1:9。 ,10)。These commandments have been divided since the days of Origen the Greek father, as they stand in the Confession of all the Reformed Churches except the Lutheran.这些诫命被划分的日子,因为奥利希腊的父亲,因为他们在除供认路德教会的所有改革的立场。The division adopted by Luther, and which has ever since been received in the Lutheran Church, makes the first two commandments one, and the third the second, and so on to the last, which is divided into two.该部门通过路德,并已以往一直以来在路德教会收到,使第一两条诫命之一,而第二个,所以到最后,这是一分为二的三分之一。 "Thou shalt not covet thy neighbour's house" being ranked as ninth, and "Thou shalt not covet thy neighbour's wife," etc., the tenth.“你不可贪图你的邻居的家”被作为排名第九,和“你不可贪图你邻居的妻子”等,第十。


The Ten Commandments十诫

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The Ten Commandments represents the basic law of the covenant formed between God and Israel at Mount Sinai; though the date of the event is uncertain, the commandments may be dated provisionally in the early part of the thirteenth century BC In Hebrew, the commandments are called the "Ten Words," which (via Greek) is the origin of the alternative English title of the commandments, namely the Decalogue.十诫代表着上帝与以色列人之间形成于西乃山盟约的基本法律;虽然该事件的日期是不确定的,可能是过时的戒律在公元前十三世纪初在希伯来文暂时的诫命被称为在“十个字,”这(通过希腊)是替代的戒律,即十诫英文名称的起源。 The commandments are recorded twice in the OT; they appear first in the description of the formation of the Sinai Covenant (Exod. 20:2-17) and are repeated in the description of the renewal of the covenant on the plains of Moab (Deut. 5:6-21).诫命记录两次加时赛,他们出现在了西奈盟约(出20:2-17)的形成,并在第一次描述了该公约重建描述一再摩押(申平原。5:6-21)。

The commandments are described as having been written on two tablets.诫命被形容为两片已被写入。 Each tablet contained the full text; one tablet belonged to Israel and the other to God, so that both parties to the covenant had a copy of the legislation.每片包含的所有文本;一粒属于以色列和上帝其他的,所以双方的盟约有立法的副本。The first five commandments pertain basically to the relationship between Israel and God; the last five are concerned primarily with the forms of relationships between human beings.第一个五年诫命基本上属于以色列和上帝之间的关系,在过去五年主要是与人类之间关系的形式表示关注。

The commandments must be interpreted initially within the context of the Sinai Covenant, which was in effect the constitution of the state in process of formation during the time of Moses and his successor Joshua.诫命必须解释并在初期使用的西奈盟约,实际上已经在的时候,摩西和他的继任者约书亚的形成过程中的国家宪法中。Because God was the one who enabled Israel to move toward statehood, as a consequence of his liberating the chosen people from slavery in Egypt, he was also to be Israel's true king.因为上帝是一个谁使以色列走向建国,由于他所选择的人从解放奴隶在埃及的后果,他也将被以色列的真正的国王。As such, he had the authority to establish Israel's law, as is made clear in the preface to the commandments.因此,他有权力建立以色列的法律,因为是在向诫命序言明确。Thus, the commandments were initially part of a constitution and served as state law of the emerging nation of Israel.因此,最初的诫命中的宪法的一部分,也是国家对以色列的新兴国家的法律服务。

The fundamental principle upon which the constitution was established was love.的基本原则的宪法赖以建立起来的爱。God had chosen his people and freed them from slavery only because he loved them.上帝选择了他的人民和他们摆脱了奴役,只是因为他爱他们。In turn, he had one fundamental requirement of Israel, that they love God with the totality of their being (Deut. 6:5).反过来,他有一个以色列的根本要求,他们爱的神,是他们全部是(申命记6:5)。This commandment to love is provided with a commentary and explanation.这诫爱是提供了评论和解释。As to how the commandment to love might be fulfilled, the first five commandments indicated the nature of the relationship with God which would be an expression of love for God.至于如何诫爱可能实现,第一个五年的诫命,表示了与神的关系这将是对上帝的爱的表达的性质。The second five commandments go further and indicate that love for God also has implications for one's relationships with fellow human beings.第二个五年诫命,更进一步表明,对上帝的爱也与人类同胞一的关系问题。

The interpretation of the commandments in their initial context is the source of debate; the following comments indicate in broad outline their primary thrust.在其初始上下文的诫命的解释是源头上的辩论,下列意见中概括他们的主要推力注明。

The Ten Commandments functioned first as a part of the constitutional law of a nation; in the teaching of Jesus, they became the ethic of the kingdom of God, adding substance and direction to the "first and great commandment," that we to the "first and great commandment," that we love God with the totality of our beings (Matt. 22:37-38).十诫运作作为一个国家的宪法法律的一部分,第一,在基督的教导,他们成为神国的伦理,加上实质和方向,以“先大诫命,”我们的“第一,大诫命,“我们爱,我们的人(太22:37-38)全部神。 The commandments as such are not the basis of salvation; rather, to those who have found salvation in the gospel of Jesus Christ, they are a guide toward that fulness of life in which love for God is given rich expression.因此,这些诫命不是拯救的基础上,相反,对那些谁发现在耶稣基督的福音得救,他们是对这种生活中充满对上帝的爱是给予丰富的表达指南。

PC Craigie电脑克雷吉
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
W. Harrelson, The Ten Commandments and Human Rights; E. Nielsen, The Ten Commandments in New Perspective; A. Phillips, Ancient Israel's Criminal Law: A New Approach to the Decalogue; JJ Stamm and ME Andrew, The Ten Commandments in Recent Research.瓦特哈雷尔森,十诫和人权;体育尼尔森,在新的视角十诫的A.菲利普斯,古代以色列的刑事法:一种新的方法来十诫;林俊杰斯塔姆和ME安德鲁,在最近研究中的十诫。


The Ten Commandments十诫

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From: Home Bible Study Commentary by James M. Gray来自:主页圣经M灰色研究评论詹姆斯

Exodus Chapter 20:1-11出埃及记20:1-11章

The Division of the Commandments该司的诫命

The commandments have generally been divided into two "tables": the first including the first four commandments embracing our duty to God, and the second the last six embracing our duty to man (Matt. 22:37-40). The Roman Catholic Church has a different arrangement from the Protestant, making but one commandment of the first two, and in order to maintain the number ten dividing the last into two. 诫命一般被分为两个“表”:第一,包括第一个四年的诫命,拥抱我们的责任交给上帝,第二个是过去六年,拥抱我们的责任到人(太22:37-40)教会罗马天主教拥有一支由新教不同的安排,,而是一个戒律的首两年,而为了保持一分为二的数量除以十的最后一次。 The result is that some of their devotional books omit altogether the last half of the first commandment, or what we call the second, which forbids idolatry.其结果是,他们的虔诚的一些图书完全忽略了过去半个世纪的第一诫,或者是我们所说的第二,禁止偶像崇拜。Their motive for doing this, to any who are familiar with the worship of that Church, is easily discerned.他们这样做的,谁是任何与该教会崇拜熟悉的动机,是很容易分辨。

Exodus Chapter 20:1-11出埃及记20:1-11章

The First Table of the Law该法第一表

The Preface前言

vv.维维。1, 2 What is meant by "God spake"?1,2什么是“上帝说话”?Compare Deut.比较申。5:12, 13, 32, 33, and the conclusion seems irresistible that, as was stated in a preceding lesson, they refer to an articulate voice.5:12,13,32,33,结论似乎是不可抗拒的,正如在前面的教训,是指一个清晰的声音。 Notice the authority by which He speaks: "I am the LORD" (Jehovah), the self-existent, independent, eternal fountain of all being, who has the right to give law to all the creatures He has made.注意权威其中他谈到:“我是上帝”(耶和华),自我存在的,独立的,都被永恒喷泉,谁有权依法给予所有他提出的生物。Notice the restriction to the Israelites: "thy God," not only by creation but by covenant relationship and by the great redemption He has wrought in their behalf: "Which have brought thee out, etc."注意要对以色列人的限制:“你的上帝”,而不是只有通过创造,而是由契约关系和伟大的救赎在他们的代表,他紧张得要命:“哪都送你上路了,等等” How inexcusable their disobedience under these new circumstances!如何不可原谅他们根据这些新情况抗命!And ours also, who as Christians have been redeemed by Christ from a bondage infinitely worse, and at a cost unspeakable!和我们还,谁是基督徒已赎回由基督从束缚无限恶化,在成本无法形容!

Exodus Chapter 20:12-26出埃及记20:12-26章

First Commandment第一诫

v. 3 "None other gods before Me" means as antagonists in My eyes, "as casting a shade over My eternal being and incommunicable glory in the eye of the worshipper."五,三“没有其他的神在我面前”是指在我眼里,拮抗剂“为我投下了永恒的福祉和incommunicable在崇拜者眼睛荣耀阴影。” The primary reference is to the idols the heathen worshipped, not that they really worshipped the idols, but the gods supposedly represented by them.主要提到的是崇拜偶像的异教徒,而不是他们真正崇拜的偶像,但他们所代表的所谓神灵。Nor yet are we to imagine these were real gods, for there is none other God save One, but rather demons (Lev. 17:7; Deut. 32:17; Psalm 106:37; 1 Cor. 10:19, 20).也不是我们想象这些是真正的神,因为在那里是没有其他的神除了一个人,而是魔(利未记17:7。申命记32:17;诗篇106:37,1肺心病10:19,20。) 。How awful to think that even now, professing Christians worship demons through Spiritism, clairvoyance, palmistry and related occultisms (Deut 18:9-22)!如何可怕认为即使是现在,自称通过通灵术,千里眼,手相和(申18:9-22)相关occultisms基督徒崇拜恶魔! Moreover, in the application of this and all the commandments, we should remember that they lay their prohibitions not on the outer conduct merely but the inner actings of the spirit.此外,在这和所有的诫命申请时,我们应该记住,他们趴在外部进行,但只是精神的内在actings他们有禁不止。See Christ's Sermon on the Mount (Matt. 5:20-48) and Paul in Romans 7;7-11.看到基督的登山宝训(太5:20-48)和保罗在罗马书七; 7-11。Hence there may be idolatry without idols in the vulgar sense, and also without worshipping demons in any form.因此有可能是无偶像崇拜偶像的庸俗感,也没有崇拜任何形式的恶魔。"Whatsoever seeks happiness in the creature instead of the Creator, violates this commandment." “什么要求,而不是造物主造物的幸福,违反了这个命令。”

Exodus Chapter 20:12-26出埃及记20:12-26章

Second Commandment第二诫

vv.维维。4-6 A "graven image" is made of wood, stone or metal; a "likeness" is a picture of any kind as distinguished thereform.4-6“偶像”是由木头,石头或金属;一个“似”是任何形式的杰出thereform图片。The "water under the earth" means "lower in level" than the earth.“根据地上的水”是指比地球“的水平。”Was any manifestation of God seen at Sinai (Deut. 4:12, 15)?任何天灾的表现是在西奈看到的(申命记4:12,15)?The Israelities were not to make these things.该Israelities是不要让这些东西。What command was laid upon them when others made them?什么命令奠定了他们在其他人的呢?What warning is contained in this commandment?什么警告载于本诫命?Is God "jealous" in the sense of passion, or as expressing the feeling of a holy Being against evil (Deut. 32:21, etc.)?就是上帝“眼红”,在意义上的激情,或表达了对邪恶的神圣的感觉(申命记32:21,等等)?

How does this commandment show the responsibility of parents?请问这个命令表明了家长的责任? Do you suppose this responsibility is limited to this sin?你认为这个责任是有限的这罪吗?Did not Israel at this time have a striking illustration of it in Egypt?难道在这个时候以色列有它的一个鲜明的例子在埃及? Had not their persection by that people begun just four generations before, and was not the nation now reaping what had been then sown?如果不是他们只要四代开始,人们persection之前,并没有什么收获的国家现在已经然后播种? "Unto the third and fourth generations of them that hate Me. Here two thoughts suggest themselves: (1) there is no difference between forsaking God and hating Him; (2) it is not only them that hate Him, ie, follow in the footsteps of their fathers, who will be visited with the punishment (Ezek. 18:20). Perhaps also a third thought is pertinent, viz: that this warning only applies to the temporal effects of sin and not its eternal consequences, hence a son who turns to God, although he may through the working of divinely-ordained laws of nature suffer physical consequences here, will be spared eternal consequences hereafter. “赐给了他们的第三和第四代,恨我这里有两个思考自己的建议:(1)之间没有放弃上帝与恨他,(2)它不仅是他们,恨他,也就是说,按照。脚步,他们的父亲,谁与处罚(结18:20)访问,或许也是第三次思想是贴切的,即:。这种警告仅适用于罪恶的时序的影响,而不是它的,永恒的后果因此,一个儿子谁满神,通过对自然神,祝圣的法律工作,尽管他可能遭受的生理后果这里,将不遗余力永恒的后果来世。

"Mercy unto thousands of generations" the Revised Version reads. “成千上万的世代怜悯”修订版读取。See also Deut.另见申。7:9.7:9。Of this also Israel had an illustration before their eyes, as they were now gathering the mercy destined for them in the faithfulness of their father Abraham "Of them that love Me and keep My commandments."这也是以色列在他们眼前的一个例子,因为他们正搜集他们注定在他们的父亲亚伯拉罕的忠诚怜悯“他们爱我,守我诫命。” Behold what is meant by loving God, viz: keeping His commandments; a declaration which "gives a new character to the whole decalogue, which thus becomes not a mere negative law of righteousness, but a positive law of love"!看什么是爱上帝的意思,即:保持他的诫命;一项宣言“给了一个新的字符到整个十诫,因而才成为不只是消极的正义的法律,而是一个爱的积极的法律”! Let us not conclude these reflections without remarking how far the Greek, Roman, and even some of the Protestant churches have fallen in this regard.让我们在结束发言时的议论多远希腊,罗马这些思考,甚至​​对基督教也有已经在这方面。From the use of crosses and relics as aiding their bodily senses and quickening devotion, it has been easy to advance to altars, images and pictures not only of the Holy Ghost and Christ but of the Virgin, and the saints and martyrs without number, until at last these objects have themselves become, at least to the ignorant, actual objects of worship.从杂交利用和协助他们的身体感官,加快奉献的文物,它已经不容易提前数祭坛,图像和图片不仅是圣灵和基督,但维尔京,和圣人和烈士,直到最后这些对象本身也成为,至少在无知的,实际的崇拜对象。 And what superstition, profanation and mockery have grown out of it all!什么迷信,亵渎和嘲弄它成长的一切!And shall not a jealous God visit for these things?并不得忌邪的神,因为这些事来吗?

Exodus Chapter 20:12-26出埃及记20:12-26章

Third Commandment第三条戒律

v. 7 The "name" of God is that by which He makes Himself known, the expression of His Godhead; hence to take that name "in vain" is to violate His essence.五,7“名”上帝是,其中他让自己知道,他的神性的表达,因此采取“白费”这个名字,是违反他的本质。The word for "vain" signifies what is false as well as vain, so that all false swearing or perjury which would make God a witness to a lie, as well as all light or frivolous uses of His name or attributes in conversation, are here prohibited.为“白”字意味着什么是假,以及虚荣,让所有作废或作伪证这将使神到一个谎言的见证,以及他的名字所有轻或无聊使用或对话的属性,在这里禁止。 This does not mean judicial oaths, however, which, as we see by Christ and His apostles, may be acts of Worship in which we solemely call God to witness to the truth (Jer. 4:2).这并不意味着司法宣誓,但是,它作为我们的基督和他的门徒看,可能是崇拜的行为,使我们solemely称之为上帝见证的真理(耶4:2)。 But what of blasphemy and profanity by which some interlard their speech, using such expressions as "God," "Lord," "Christ," "the Lord knows," "O heavens!"但什么样的亵渎和亵渎,其中一些interlard他们的讲话,并以此作为“上帝”,“上帝”,“基督”,“上帝知道,”这样的表现形式“天哪!” "My goodness!"“天呀!” and the like (Matt. 5:33-37)?及类似品(太5:33-37)?God "will not hold him guiltless" that does these things.上帝“将不以他为无罪”的做这些事情。Look at Psalm 139:20, and see who they are that take His name in vain, and then read Mal.诗篇139:20看看,看看他们是谁把他徒劳的名称,然后读条。3:5.3:5。The third commandment, is of the same gravity as the two preceding, guarding the deity of God as those do His unity and spirituality (Murphy).第三诫,是为前两个相同的严重性,护卫神的那些神做他的团结和灵性(墨菲)。

Exodus Chapter 20:12-26出埃及记20:12-26章

Fourth Commandment第四诫

vv.维维。8-11 How does the first word here indicate an earlier origin than Sinai for the institution of the Sabbath? 8-11如何在这里显示的第一个字为安息日的机构比西奈早期起源?How early was that origin?早期是如何起源?How does this show that the Sabbath is an obligation for all men, Christians as well as Jews?这表明,如何在安息日是所有男人的责任,基督教徒以及犹太人?But "remember" points not simply to an act of memory but a commemoration of the event.但是,“记得”不只是一个记忆行为,但对事件的纪念点。Lev.列夫。23:3 and Num.23:3和序号。 28:9, 10 confirms this. 28:9,10证实了这一点。But it is the "Sabbath" day and not necessarily the seventh day that is to be remembered.但它是“安息日”天,而不一定是第七日要被记住。This means one day of rest after every six, but not according to any particular method of computing the septenary cycle.这意味着后,每半年一次的休息日,而不是根据任何计算septenary周期的特殊方法。

Though the Jewish Sabbath was kept on Saturday, Christians are in accord with the spirit of the commandment in keeping Sunday enriching the original idea of the day of rest by including that of the new creation when our Redeemer rose from the dead. How does God provide for our hallowing of this day, and what is His definition of such hallowing? 虽然犹太安息日是星期六不断,基督徒都符合创造精神,在保持诫周日休息的新的丰富的一天,包括原来的想法时,我们的救主的从死里复活。神怎样提供我们哈洛宁波恩这一天,什么是他的这种哈洛宁波恩定义是什么? When He says: "Six days shalt thou labor and do all thy work," is it an injunction merely, or may it be considered as a permission?当他说:“6天必你劳碌作你一切的工,”这只是一个强制令,或许可将其作为一个考虑?Some think there is a diffference between "labor" and "work," the latter term being the more inclusive as involving the management of affairs and correspondence to the word "business."一些人认为是与“劳动”和“工作”,后者长期被作为涉及的事务和管理的对应词更具包容性diffference“业务。”

How is the equality of husband and wife recognized in the wording of this commandment (10)?如何为丈夫和妻子平等这一诫条(10)承认?The responsibility of parents and employers?家长和雇主的责任?The rights and privileges of employees?员工的权利和特权?The proper treatment of the lower animals?低下的动物适当的治疗?To what further extent did the obligation of the Israelite extend?在何种程度上做了进一步的以色列人义务扩大?Has this any bearing on the present obligation of our nation to compel an observance of the Sabbath on the part of our alien population?任何有这种对我们国家,迫使对我们外来人口的一部分遵守安息日的现时义务关系?Is anything more than secular or servile work intended in this prohibition?什么事情比在这一禁令旨在世俗或奴性的工作吗? Did not Jesus both by precept and example give liberty for works of love, piety and necessity?耶稣既没有通过言传身教给予的爱,虔诚和必要性作品的自由?(Mark 2: 23-28; John 5:16, 17). (马克2:23-28,约翰5:16,17)。

What historical reason is assigned for this commandment (11)?历史原因是什么赋予这个诫(11)? And what additional in Deut.在申命记什么额外的。5:15?5:15?We thus see that God's authority over and His loving care for us combine to press upon us the obligation of the Sabbath day to say nothing of its advantage to us along physical and other material lines.因此,我们看见神的权力和他对我们的关怀结合起来,按要求我们在安息日的义务,说我们没有什么优势,其身体和其他材料一起行。 And thus its observance becomes the characteristic of those who believe in a historical revelation, and worship God as Creator and Redeemer.因而其遵守成为那些谁在历史的启示信仰特点,作为创造者和救世主和敬拜神。Questions 1.问题1。Can you recite Matthew 22:37- 40?你能背诵太22:37 - 40?2.2。To what demonolatry are some professing Christians addicted?什么demonolatry一些上瘾自称基督徒?3.3。Can you recite Ezekiel 18:20?你能背诵以西结18:20?4.4。How do we show love to God?我们如何证明爱上帝?5.5。Are you breaking the third commandment in ordinary conversation?你打破了在日常交谈中第三诫?6.6。What two meanings should be attached to "Remember" in the fourth commandment?哪两个含义应重视“记住”在第四诫?7.7。Are the Sabbath and the seventh days necessarily identical?是安息日和第七天一定完全相同?8.8。To what do we bear testimony in observing the Sabbath?我们要承担什么守安息日的证词?

(Skipping forward in the Commandments . . .)(跳过前进的命令。。。)

Exodus Chapter 20:12-26出埃及记20:12-26章

Seventh Commandment第七诫

v. 14 The Hebrew word for "adultery" refers to the unlawful act taking place between man and woman where either or both are married, thus differing from another word commonly translated "fornication" and where the same act is referred to between unmarried persons. Nevertheless, as the sanctity of the marriage relation is the object aimed at it prohibits everything contrary to the spirit of that institution in thought, word or deed. See Matt.,14通奸“,希伯来语意为”是指以非法行为采取已婚男人与女人之间放置其中一方或双方均,因此任何人从另一个不同的未婚常用词翻译成“私通”,而同样的行动被称为。然而,神圣的婚姻关系是截至反对旨在禁止一切违反马特精神,该机构在思想言行。。 5:27-32.5:27-32。We may therefore include not only lustful looks, motions and verbal insinuations, but modes of dress, pictures, statues, books, theatrical displays, etc., which provoke the passions and incite to the unlawful act.因此,我们可以不仅包括淫荡的样子,动作和语言暗示,但衣着模式,图片,雕像,书籍,戏剧显示等,这引起了激情和煽动非法行为。 Sins of this character are more frequently forbidden in Scripture and more fearfully threatened than any other, and they are the cause of more shame, crime, misery and death. Moreover, they have one striking characteristic, viz: that "you cannot think or talk about them without being more or less excited and led into temptation." How continually need we be praying the prayer of the Psalmist, 19:12.性格捷联惯导这更经常地禁止在圣经和更害怕对方的威胁比任何,他们的死亡导致更多的耻辱,犯罪,苦难和:。此外,它们有一个显着特点,即“你可以不相信或谈话关于他们没有被更多或更少兴奋和诱惑带入。“如何不断地需要我们祈祷祈祷的诗篇19:12。


The Ten Commandments十诫

Catholic Information天主教新闻

Called also simply THE COMMANDMENTS, COMMANDMENTS OF GOD, or THE DECALOGUE (Gr. deka, ten, and logos, a word), the Ten Words of Sayings, the latter name generally applied by the Greek Fathers.也称为简单的诫命,诫命,上帝,或​​十诫(Gr.德卡,十,和标识,一个字),对熟语的十个字,后者的名字一般由希腊教父应用。

The Ten Commandments are precepts bearing on the fundamental obligations of religion and morality and embodying the revealed expression of the Creator's will in relation to man's whole duty to God and to his fellow-creatures.十诫是事关宗教戒律和道德,体现了造物主的有关人的全部职责将显示表达对上帝和他的同类的基本义务。 They are found twice recorded in the Pentateuch, in Exodus 20 and Deuteronomy 5, but are given in an abridged form in the catechisms.他们发现,两次记录在五,在出埃及记20和申命记5,但在摘要中的一个理问答形式给出。Written by the finger of God on two tables of stone, this Divine code was received from the Almighty by Moses amid the thunders of Mount Sinai, and by him made the ground-work of the Mosaic Law.由两个神用指头写的石版,这个神圣的代码,收到了全能中的摩西在西奈山雷,由他提出的地面镶嵌法的工作。Christ resumed these Commandments in the double precept of charity--love of God and of the neighbour; He proclaimed them as binding under the New Law in Matthew 19 and in the Sermon on the Mount (Matthew 5).基督恢复这些慈善的双重戒律戒律 - 神的爱和邻居;他宣布他们根据新法律具有约束力,在马太19日,在对山(马太5)讲道。He also simplified or interpreted them, eg by declaring unnecessary oaths equally unlawful with false, by condemning hatred and calumny as well as murder, by enjoining even love of enemies, and by condemning indulgence of evil desires as fraught with the same malice as adultery (Matthew 5).他还简化或解释,他们通过声明,谴责仇恨和诽谤以及谋杀同样附有虚假违法不必要的宣誓,例如,通过责令甚至爱敌人,并谴责以作为通奸充满恶意的邪恶欲望一样放纵(马太5)。 The Church, on the other hand, after changing the day of rest from the Jewish Sabbath, or seventh day of the week, to the first, made the Third Commandment refer to Sunday as the day to be kept holy as the Lord's Day.教会,另一方面,从改变后的犹太安息日,或在每周的第七天,休息日,第一,取得了第三诫称为天至周日必须保持作为神的圣日。 The Council of Trent (Sess. VI, can. xix) condemns those who deny that the Ten Commandments are binding on Christians.安理会的遄达(sess.六,可以的。十九)谴责那些谁否认十诫是对基督徒约束力。

There is no numerical division of the Commandments in the Books of Moses, but the injunctions are distinctly tenfold, and are found almost identical in both sources.有没有在图书的摩西十诫的数值划分,但明显的禁令是十倍,并发现,几乎在相同的两个来源。The order, too, is the same except for the final prohibitions pronounced against concupiscence, that of Deuteronomy being adopted in preference to Exodus.该命令,也就是除了最后的禁令对concupiscence明显,即优先于申命记出埃及记被采纳相同。A confusion, however, exists in the numbering, which is due to a difference of opinion concerning the initial precept on Divine worship.一种混乱,但是,存在的编号,这是由于意见分歧涉及对神的崇拜最初的经商之道。

The system of numeration found in Catholic Bibles, based on the Hebrew text, was made by St. Augustine (fifth century) in his book of "Questions of Exodus" ("Quæstionum in Heptateuchum libri VII", Bk. II, Question lxxi), and was adopted by the Council of Trent.数制的发现,在天主教圣经,希伯来文的基础上,是由圣奥古斯丁(第五世纪)在他的“问题出埃及记”(“Quæstionum在Heptateuchum利布里七”,浅滩。二,问题lxxi)一书,并通过了安理会的遄达。 It is followed also by the German Lutherans, except those of the school of Bucer.其次是由德国路德会还,除学校的布策尔的。This arrangement makes the First Commandment relate to false worship and to the worship of false gods as to a single subject and a single class of sins to be guarded against -- the reference to idols being regarded as mere application of the precept to adore but one God and the prohibition as directed against the particular offense of idolatry alone.这种安排使作为第一诫涉及到一个主题和一个单级的罪孽要防范以虚假的敬拜假神崇拜 - 偶像仅仅作为参考被应用到崇拜的信条之一,但上帝和反对偶像崇拜的特定犯罪单独执导的禁令。According to this manner of reckoning, the injunction forbidding the use of the Lord's Name in vain comes second in order; and the decimal number is safeguarded by making a division of the final precept on concupiscence--the Ninth pointing to sins of the flesh and the Tenth to desires for unlawful possession of goods.根据这个清算方式,强制令禁止妄称主的名来使用第二顺序和十进制数是通过做一个关于concupiscence最后戒师保障 - 第九届指着肉体的罪孽,第十至的货物非法占有的欲望。Another division has been adopted by the English and Helvetian Protestant churches on the authority of Philo Judæus, Josephus, Origen, and others, whereby two Commandments are made to cover the matter of worship, and thus the numbering of the rest is advanced one higher; and the Tenth embraces both the Ninth and Tenth of the Catholic division.另一个部门已经通过对斐洛Judæus,约瑟夫,奥利等人,即两个诫命,是用于​​支付崇拜的事,因此,其余的编号是先进的一个更高的权威英语和Helvetian新教教堂;和第十届拥抱的天主教司第九和第十位。 It seems, however, as logical to separate at the end as to group at the beginning, for while one single object is aimed at under worship, two specifically different sins are forbidden under covetousness; if adultery and theft belong to two distinct species of moral wrong, the same must be said of the desire to commit these evils.看来,然而,作为逻辑分开最后以小组一开始就在一个单独的对象是下礼拜,两个特别不同的罪过是根据旨在禁止贪婪;如果通奸和盗窃属于两个不同的物种的道德错误的,同时必须指出的愿望,犯下这些罪恶。

The Supreme Law-Giver begins by proclaiming His Name and His Titles to the obedience of the creature man: "I am the Lord, thy God. . ."最高法的赐予者一开始就宣布他的名字和他的职称这个动物的人服从:“。。。我是主,你的上帝”The laws which follow have regard to God and His representatives on earth (first four) and to our fellow-man (last six).按照有关的法例在地球上关于上帝和他的代表(前四)和我们的同胞的人(过去六年)。

Being the one true God, He alone is to be adored, and all rendering to creatures of the worship which belongs to Him falls under the ban of His displeasure; the making of "graven things" is condemned: not all pictures, images, and works of art, but such as are intended to be adored and served (First).作为一个真正的神,他仅是被崇拜,所有渲染的崇拜属于他根据对他的不满禁令属于动物,在制作“雕刻的东西”是谴责:并非所有的图片,图像,艺术作品,但如拟被崇拜和服务(第一)。

Associated with God in the minds of men and representing Him, is His Holy Name, which by the Second Commandment is declared worthy of all veneration and respect and its profanation reprobated.与神,在人的头脑中,代表他的是他的圣名,而根据第二诫是宣布所有的敬仰和尊重,值得reprobated的亵渎。

And He claims one day out of the seven as a memorial to Himself, and this must be kept holy (Third).而且他声称一七个作为纪念,以自己的一天,这必须保持圣洁(三分之一)。

Finally, parents being the natural providence of their offspring, invested with authority for their guidance and correction, and holding the place of God before them, the child is bidden to honour and respect them as His lawful representatives (Fourth).最后,父母作为他们的后代与他们的指导和纠正管理局投资,自然普罗维登斯,并持有他们面前代替神,孩子是bidden荣誉和尊重他的合法代表,他们(第四)。

The precepts which follow are meant to protect man in his natural rights against the injustice of his fellows.遵循的法则,这是为了保护他的自然权利,防止他的同伴不义的人。

His life is the object of the Fifth;他的一生是第五对象;

the honour of his body as well as the source of life, of the Sixth;他身体的荣誉以及生命之源第六;

his lawful possessions, of the Seventh;他的合法财产,第七;

his good name, of the Eighth;他的好名声,在第八位;

And in order to make him still more secure in the enjoyment of his rights, it is declared an offense against God to desire to wrong him, in his family rights by the Ninth;另外,为了使他更在他的权利享受安全的,它是对上帝的罪行宣布欲望错误的他,在第九届家人的权利;

and in his property rights by the Tenth.并在第十届他的财产权利。

This legislation expresses not only the Maker's positive will, but the voice of nature as well--the laws which govern our being and are written more or less clearly in every human heart.这项立法不仅体现了造物主的积极意愿,而是大自然的声音,以及 - 在法律管治我们的存在,并写在每个人的心中或多或少清楚。The necessity of the written law is explained by the obscuring of the unwritten in men's souls by sin.该法律的必要性的书面解释是由罪中男人的灵魂不成文的模糊。These Divine mandates are regarded as binding on every human creature, and their violation, with sufficient reflection and consent of the will, if the matter be grave, is considered a grievous or mortal offense against God.这些神圣的任务都视为对每个人的生物结合,并充分反映他们的侵犯和同意的意愿,如果这个问题是严重的,被认为是对上帝严重或致命的罪行。 They have always been esteemed as the most precious rules of life and are the basis of all Christian legislation.他们一直被当作珍贵的人生中最宝贵的规则,是所有基督教立法的基础。

Publication information Written by John H. Stapleton.出版信息的书面约翰H斯泰普尔顿。Transcribed by Marcia L. Bellafiore.转录由玛茜亚L. Bellafiore。The Catholic Encyclopedia, Volume IV.天主教百科全书,第四卷。Published 1908.1908年出版。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat.Nihil Obstat。Remy Lafort, Censor.人头马lafort,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约


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