Ten Commandments, Decalogue十诫，十诫

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.一组基本的神圣的法律，在圣经中，也被称为十诫（从希腊deka ， "十大"和标识， "字" ） ，十诫命，形成基本的道德行为守则的犹太教，基督教和伊斯兰教，据圣经中的叙事，上帝给的诫命，摩西在西奈山和刻有他们两个石碑。 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.郑慕智破片在愤怒时，他发现他的人崇拜金犊，但最终他取代了他们，并规定它们在约柜。 Two slightly different versions of the commandments are found in Exod.两个略有不同版本的诫命，是发现在exod 。 20:1 - 17 and Deut. 20:1 -1 7和d eut。 5:6 - 21. 5点06分-2 1。

Two traditions are also adhered to for listing the commandments.两个传统，也是坚持以上市诫命。 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. lutherans和罗马天主教徒考虑开放禁止虚假崇拜作为一个戒律，而其他大多数新教徒和东部正统后续希伯来传统的划分成两个。 The latter maintain the number at ten by combining the final prohibitions against covetousness.后者保持的人数在十年结合最终禁止covetousness 。

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• Editor's Note: This is not as terrible a problem as it might sound. 编者按：这是不是可怕的一个问题，因为它可能是无害的。 For many hundreds of years, until around 900 AD, the written text in the Manuscripts of the Bible's Books was generally written in scripta continua , where no capitalization was present and there were no spaces between words or Verses and no punctuation.对于许多千百年来，直到约900专案，书面文字手稿的圣经的书籍，一般写在scripta连续体 ，如果没有资本，是当前和有没有空隙之间的言语或小诗，并没有标点符号。 Moses had identified that there were Ten Commandments.摩西已确定有十诫命。 When Church leaders studied the (continuous) text that described them, two distinct interpretations developed on where to separate the individual Commandments.当教会领袖研究（连续）文字描述他们，两个截然不同的诠释上发展起来的地方，以单独个体的诫命。 The text is therefore the same (in the Original), but, for example, the beginning could be seen as either one or two Commandments, by the different Churches.文本，因此，相同的（在原） ，但是，举例来说，一开始可以被看作是一个或两个诫命的，由不同的教堂。

Bibliography 参考书目
S Goldman, Ten Commandments (1963); E Nielsen, Ten Commandments in New Perspective (1968). s高盛，十诫（ 1963年） ;电子尼尔森，十诫中的新视角（ 1968年） 。

Ten Commandments十诫

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（例如： 34:28 ; deut 。 10时04分，马格" 10字" ） ，即十诫（请参阅） ，是一个概括性的，一成不变的道德律。 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，首次给予其以书面形式提交给以色列人民当他们扎营在西奈，约50天之后，他们来到出埃及（如19:10-25 ） 。 They were written by the finger of God on two tables of stone.他们撰写的手指上帝对两桌的石头。 The first tables were broken by Moses when he brought them down from the mount (32:19), being thrown by him on the ground.第一桌被打断，摩西的时候，他把他们也带来了下来，从山（ 32:19 ） ，被他放在地上。 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).在指挥的上帝，他接手进入摩其他两个桌子，并写了上帝对他们"的话就被第一统计表" （ 34:1 ） 。 These tables were afterwards placed in the ark of the covenant (Deut. 10:5; 1 Kings 8:9).这些表格后，被放置在方舟的盟约（申命记10时05分， 1国王8时09分） 。 Their subsequent history is unknown.随后将其历史是未知之数。 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."他们是作为一个整体，所谓的"盟约" （申命记4时13分） ，和"桌子的盟约" （ 9时09分， 11人;以弗所书9时04分） ，及"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"人数多，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"之一的诫命，然后结合起来，第一次和第二次。 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十分之一一分为二。 The Jews and Josephus divide them equally. 犹太人和约瑟夫分化他们同等的待遇。 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，以第一张表格，并在七至第二。 The Greek and Reformed Churches refer four to the first and six to the second table. 希腊和改革教会指4至第一和六至二就座。 The Samaritans add to the second that Gerizim is the mount of worship. 撒玛利亚会放入第二个说，盖里济姆是摩的崇拜。

(Easton Illustrated Dictionary) （伊斯顿说明字典）

Decalogue十诫

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).十诫是名字是由希腊语父亲十诫" ， 10个字" ，因为原文是更从字面上作出的（如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).这些诫命的人，在第一次书面上的两个单石（ 31:18 ） ，其中被打断，摩西投掷下来放在地上（ 32:19 ） 。 They were written by God a second time (34:1).他们写的都是神，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，在新约圣经的5倍。 （ 5时17分，第18 ，第19条;马克十;卢克18时20分;光碟。 7时07分， 8名; 13时09分，一添。 1时09分， 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.这些诫命已划分自天的渊源希腊的父亲，因为他们站在供认一切改革后，除教堂路德。 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.表决通过路德，并已自收到了在路德教会，使第一两条诫命，其中，第三，第二等，到最后，这是一分为二。 "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之家"被评为第九届， "你不可贪图你的邻居的妻子说： "等，第十届。

The Ten Commandments十诫

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.十诫代表着基本法的盟约之间形成了上帝和以色列在西乃山;虽然确切的日期，以及该活动是不确定的，诫命，可追溯到暂时在早期的一部分， 13世纪，在公元前希伯来语，诫命，是所谓的" 10字" （途经希腊） ，是原产地的替代英文名称的诫命，即十诫。 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).诫命都记录两次，在城市旅游局，他们首先出现在描述形成西奈盟约（ exod. 20:2-17 ） ，并多次在描述延长该公约平地的单抗（ deut 。 5:6-21 ） 。

The commandments are described as having been written on two tablets.诫命被形容为被写上两片。 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.每片载全文，其中片剂属于以色列和其他上帝，让当事双方盟约了一本有关法例。 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.第一个五年诫命涉及基本上以中两国关系和上帝;过去五年而言，主要与形式的关系，人的人。

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.诫命必须解释初期是按照当时的背景下，埃及西奈盟约，这是在对个别国家宪法在形成过程中的时候，摩西和他的继任者约书亚。 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.因为上帝是一个人，使以色列走向建州，作为一个后果，他的解放所选定的人，从在埃及为奴，他也被以色列的真正国王。 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，以建立以色列的法律，是明确了在序言中，以诫命。 Thus, the commandments were initially part of a constitution and served as state law of the emerging nation of Israel.因此，戒律最初的一个组成部分，宪法，并作为国家法律的新兴民族的以色列。

The fundamental principle upon which the constitution was established was love.基本原则依据宪法成立，是爱。 God had chosen his people and freed them from slavery only because he loved them.上帝选择了他的人，并释放了他们从奴隶制不仅是因为他爱他们。 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，他有一个基本的要求，以色列，他们的爱与上帝的全部，他们正（申命记6时05分） 。 This commandment to love is provided with a commentary and explanation.这一戒律爱是提供一个评论和解释。 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，表示这种关系的性质与上帝这将是一个表达对上帝的爱。 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，对上帝的爱也影响到一个人的关系，人类同胞。

The interpretation of the commandments in their initial context is the source of debate; the following comments indicate in broad outline their primary thrust.释义的诫命，在其初次背景，是从源头上的辩论;以下评论表明概括他们的主要推力。

• (1) The Prohibition of Gods Other Than the Lord (Exod. 20:3; Deut. 5:7). （ 1 ） 禁止神以外的其他主 （ exod. 20时03分; deut 。 5:7 ） 。 The first commandment is in negative form and expressly prohibits the Israelites' engaging in the worship of foreign deities.第一诫是阴性形式，并明确禁止以色列人『搞崇拜外国的神。 The significance of the commandment lies in the nature of the covenant.意义的诫命，关键在大自然的盟约。 The essence of the covenant was a relationship, and the essence of relationship was to be faithfulness.本质的盟约关系，与本质的关系，就是要忠诚。 God's faithfulness to his people had already been demonstrated in the Exodus, as is indicated in the preface to the commandments.上帝的忠诚，以他的人已表现出在逃亡，结果表明，在序言中，以诫命。 In turn, God required more than anything else, a faithfulness in the relationship of his people with him.反过来，上帝要求比任何事情都重要，一个忠实的关系，他的人，他的说法。 Thus, though the commandment is stated negatively, it is full of positive implications.因此，虽然戒律声明否定的，它充满了积极的影响。 And its position as first of the ten is significant, for this commandment establishes a principle which is particularly prominent in the social commandments.它的立场，因为首先十个具有重要意义，因为这诫命确立了一个原则，这一点尤其突出，在社会戒律。 The contemporary significance of the commandment can thus be seen in the context of faithfulness in relationship.当代意义的诫命由此可以看出，在背景的忠实关系。 At the heart of human life, there must be a relationship with God.在心脏病人的生命，必须有一个与天主的关系。 Anything in life that disrupts the primary relationship breaks the commandment.生活中的任何事扰乱初级关系打破戒律。 Foreign "gods" are thus persons, or even things, that would disrupt the primacy of the relationship with God.外国的"神"是因此任何人，或什东西，那将破坏的首要地位与天主的关系。

• (2) The Prohibition of Images (Exod. 20:4-6; Deut. 5:8-10). （ 2 ） 禁止图像 （ exod. 20:4-6 ; deut 。 5:8-10 ） 。 The possibility of worshiping gods other than the Lord has been eliminated in the first commandment.可能性崇拜神以外的其他主已被消灭，在第一诫。 The second commandment prohibits the Israelites from making images of the Lord.第二诫禁止以色列人从图像上主。 To make an image of God, in the shape or form of anything in this world, is to reduce the Creator to something less than his creation, and to worship such an image would be false.使上帝的画像，在形态或形式，什么在这个世界上，是为了减少创建者不到他的创作，并崇拜这样一个形象的做法是错误的。 The temptation for Israel to worship God in the form of an image must have been enormous, for images and idols occurred in all the religions of the ancient Near East.诱惑，为以色列的敬拜，在形式的一个形象，要得到巨大的，为图象和偶像发生在所有宗教的古代近东。 But the God of Israel was a transcendent and infinite being, and could not be reduced to the limitations of an image or form within creation.但是上帝的以色列是一个超越性与无限福祉，不能减少，使局限性形象或形式与创作风格。 Any such reduction of God would be so radical a misunderstanding, that the "God" so worshiped would no longer be the God of the universe.任何此种减少上帝会如此激进的一种误解，认为"上帝" ，使崇尚将不再是上帝的宇宙。 In the modern world, the shape of the temptation has changed.在现代世界中，形状的诱惑，已经改变了。 Few are tempted to take tools and shape from wood an image of God, but the commandment is still applicable.少数是诱惑，采取的手段和形状从木材上帝的画像，但戒律仍然适用。 One can construct an image of God with words.一，可以建构一个形象的神话。 If we use words about God and say, "This is exactly what God is like, no less" (and, we imply, no more), and if we work out the minute details of our understanding of God, then we are in danger of creating an image of God no less fixed or rigid than the image of wood or stone.如果我们使用的词语，对上帝说： "这正是上帝一样，没有少" （而且，我们暗示，没有以上） ，如果我们的工作出在细节上，我们的认识上帝，那么，我们正处于危险创造一个形象的上帝不低于固定或僵化，比形象，木材或石头。 Of course, we are not prohibited from using words about God, or religion would become impossible.当然，我们是不被禁止的，从用字约上帝或宗教，将变得不可能。 But if the words become set firmly, like cement, and our understanding of God sets with those words, an image has been constructed.但如果换言之成为集牢固，像水泥，我的理解上帝以这句话形象已建成。 To worship God in the form of a word image is to break the commandment.敬拜中心，在形成一个单词的形象，是为打破戒律。 God is transcendent and infinite, and always greater than any words a creature can use of him.上帝是超越性和无限的，并始终大于任何字头动物，可以利用他。 The second commandment thus guards the ultimate greatness and mystery of God.第二诫，因此警卫最终的伟大和神秘的神。

• (3) The Prohibition Against the Improper Use of God's Name (Exod. 20:7; Deut.5:11). （ 3 ） 禁止不正当地利用上帝的名义 （ exod. 20时07分; deut.5 ： 11 ） 。 There is a popular understanding that the third commandment prohibits bad language or blasphemy; however, it is concerned with a more grave matter, the use of God's name.有一种流行的理解是，第三诫禁止脏话或亵渎的，但它关注的一个更严重的事，使用上帝的名字。 God had granted to Israel an extraordinary privilege; he had revealed to them His personal name.上帝给予以色列是一个非同寻常的特权，他曾透露，他们以他个人的名义。 The name is represented in Hebrew by four letters, yhwh, variously rendered in English Bibles as: Lord, Yahweh, or Jehovah.这个名字是代表希伯来文，由4个字母， yhwh ，各种译为英文圣经，为：主，雅威，或耶和华。 The knowledge of the divine name was a privilege, for it meant that Israel did not worship an anonymous and distant deity, but a being whose personal name was known.知识的神圣姓名是一种殊荣，这意味着以色列不崇拜一个匿名和遥远的神，而是一个被其个人名字是众所周知的。 Yet the privilege was accompanied by a danger, namely, that the knowledge of God's personal name could be abused.然而，这种特权是伴随着一种危险，那就是知识的上帝的个人名字可能会被滥用。 In the ancient Near Eastern religions, magic was a common practice, involving the use of a god's name, which was believed to control the god's power, in certain kinds of activity designed to harness divine power for human purposes.在古代近东宗教，魔术是一种普遍的做法，而且更涉及使用神的名字，它被认为是控制上帝的力量，在某些种类的活动，旨在使治理神圣权力，为人类的目的。 Thus the kind of activity prohibited by the third commandment is magic, attempting to control God's power through his name for a personal and worthless purpose.因此种活动禁止由第三诫是魔术，试图控制上帝的力量透过他的名字，为个人和不值钱的目的。 God may give, but must not be manipulated or controlled.上帝可能给予的，但绝不能操纵或控制。 Within Christianity, the name of God is equally important.在基督教，以上帝的名义，是同样重要的。 It is in the name of God eg, that the privilege of access to God in prayer is granted.这是在真主的名义例如，有幸获得上帝祷告，是理所当然的。 The abuse of the privilege of prayer, involving calling upon the name of God for some selfish or worthless purpose, is tantamount to the magic of the ancient world.滥用特权的祈祷，所涉及的呼吁真主的名义，为一些自私的或毫无价值的目的，就是神奇的古代世界。 In both, God's name is abused and the third commandment broken.在这两个，神的名字是滥用职权和第三戒律打破。 The third commandment is a positive reminder of the enormous privilege given to us in the knowledge of God's name; it is a privilege not to be taken lightly or abused.第三诫是一个积极的提醒庞大的特权，给我们在认识神的名字，它是一种特权，不要采取掉以轻心或滥用。

• (4) The Observation of the Sabbath (Exod. 20:8-11; Deut. 5:12-15). （ 4 ）观察安息日 （ exod. 20:8-11 ; deut 。 5:12-15 ） 。 This commandment also has no parallels in ancient Near Eastern religions; it is also the first of the commandments to be expressed in a positive form.这个诫命也没有见的古代近东宗教，它也是第一的诫命，以表达一种积极的形式。 While most of life in Israel was characterized by work, the seventh the day was to be set aside.虽然大部分的生活在以色列的特点是工作，七届当日被抛在一边。 Work was to cease the day was to be kept holy.工作被停止一天被留置圣地。 The holiness of the day is related to the reason for its establishment; two reasons are given, and though at first they appear different, there is a common theme linking them.神圣的一天，是关系到原因，其成立;两个原因，是考虑到，尽管起初，他们似乎不同，但有一个共同的主题联系起来。 In the first version (Exod. 20:11), the sabbath is to be kept in commemoration of creation; God created the world in six days and rested on the seventh day.在第一个版本（ exod. 20时11分） ，安息日是被关在纪念艺术创作;上帝创造了世界，在6天的休息，就第七天。 In the second version (Deut. 5:15), the sabbath is to be observed in commemoration of the Exodus from Egypt.在第二版（申命记下午5时15 ） ，安息日，是应遵循的纪念外流，从埃及。 The theme linking the two versions is creation; God created not only the world, he also "created" his people, Israel, in redeeming them from Egyptian slavery.主题为连接两个版本，是艺术创作;上帝创造的不仅是世界，他还"创造"自己的人民，以色列，在挽救他们从埃及的奴役。 Thus, on every seventh day throughout the passage of time, the Hebrew people were to reflect upon creation; in so doing, they were reflecting upon the meaning of their existence.因此，对每一个第七天整个时间的推移，在希伯来人，以体现对艺术创作;在这样做时，他们在思考的意义存在。 For most of Christianity, the concept of "sabbath" has been moved from the seventh to the first day of the week, Sunday.对于大多数的基督教，这一概念的"安息日"已移至从第七上升至第一天的一周，周日。 The move is related to a change in Christian thought, identified in the resurrection of Jesus Christ on Sunday.此举是一个主题相关的变化，在基督教思想，确定了在复活的耶稣对周日。 The change is appropriate, for Christians now reflect each Sunday, or sabbath, on a third act of divine creation, the "new creation" established in the resurrection of Jesus Christ from the dead.变化是恰当的，为基督信徒的反映，现在每个周日，或安息日，就第三法神圣的创作方面， "新创造"成立于复活的耶稣从死里复活。

• (5) The Honor Due to Parents (Exod. 20:12; Deut. 5:16). （ 5 ） 的荣誉，由于父母 （ exod. 20时12分; deut 。 5:16 ） 。 The fifth commandment forms a bridge between the first four, concerned primarily with God, and the last five, concerned primarily with interhuman relationships.第五诫形式之间架起一座桥梁，首四，主要与神，在过去五年，主要与interhuman关系。 On first reading, it appears to be concerned with family relationships only; children were to honor their parents.一读，这似乎是关心的家庭关系，仅孩子们，以履行自己的父母。 Although the commandment establishes a principle of honor, or respect, in family relationships, it is probably also related to a specific concern.虽然诫命确立的原则是荣誉，或尊重，在家庭关系，这大概也与具体的关切。 It was the responsibility of parents to instruct their children in the faith of the covenant (Deut. 6:7), so that the religion could be passed on from one generation to another.这是责任的家长，指导他们的子女在信仰的盟约（申命记6时07分） ，使宗教可以世代相传到另一个地方。 But instruction in the faith required an attitude of honor and respect from those who were being instructed.但在教学中使用的信仰需要态度的荣誉和尊重，从那些被指示。 Thus, the fifth commandment is not concerned only with family harmony, but also with transmission of faith in God throughout subsequent generations.因此，第五诫是不是只关心家庭和睦，而且还与传播上帝的信仰以后几代人。 With the fifth commandment, there is little need to convert its meaning into contemporary relevance.与第五诫，有一点是要转变，其内涵到当代的相关性。 In a century, however, in which so much education is undertaken beyond the confines of the family unit, the commandment serves a solemn reminder, not only of the need for harmonious family life, but also of the responsibilities with respect to religious education that rest upon both parents and children.在一个世纪中，由于历史，其中这么多的教育，是超越局限的家庭单元，戒律服务于一个庄严的提醒，不仅需要和谐的家庭生活，而且也违反了责任宗教教育休息经双方家长和孩子。

• (6) The Prohibition of Murder (Exod. 20:13; Deut. 5:17). （六） 禁止谋杀 （ exod. 20时13分; deut 。 5时17分） 。 The wording of this commandment simply prohibits "killing"; the meaning of the word, however, implies the prohibition of murder.措辞这个诫命干脆禁止"杀" ;一词的含义，不过，就意味着禁止谋杀的罪名。 The word used in the commandment is not related primarily to killing in warfare or to capital punishment; both those matters are dealt with in other portions of the Mosaic Law.这个词用在戒律是没有关系的，主要是杀死在战争或处以极刑;这两个问题是处理与其他部分镶嵌法。 The word could be used to designate both murder and manslaughter.这个词可以用来划定双方谋杀和过失杀人罪。 Since manslaughter involves accidental killing, it cannot be sensibly prohibited; it, too, is dealt with in another kind of legislation (Deut. 19:1-13).自从误杀涉及意外杀人，但并不能理智地禁止它，也就是处理与另一种立法（申命记19:1-13 ） 。 Thus, the sixth commandment prohibits murder, the taking of another person's life for personal and selfish gain.因此，第六诫禁止以故意杀人罪，同时考虑的是他人的生命，为个人和自私的利益。 Stated positively, this preserves for each member of the covenant community the right to live.说明积极，这使每一个会员的盟约社会生活的权利。 In the modern world, a similar statute, prohibiting murder, exists in almost all legal codes; it has become a part of state law, rather than purely religious or moral law.在现代世界中，类似的法规，禁止谋杀，它几乎存在于所有法律法规，它已成为部分国家的法律，而不是单纯是宗教或道德律。 Jesus, however, pointed to the deeper meaning implicit in the commandment; it is not only the act but also the sentiment underlying the act that is evil (Matt. 5:21-22).耶稣，但指出，其深层次的含义隐含在戒律，它不仅是行为的，而且情绪背后的行为即是邪恶。 （ 5:21-22 ） 。

• (7) The Prohibition of Adultery (Exod. 20:14; Deut. 5:18). （七） 禁止通奸 （ exod. 20时14分; deut 。 5时18分） 。 The act of adultery is fundamentally an act of unfaithfulness.通奸行为，是从根本上的行为不忠。 One or both persons in an adulterous act are being unfaithful to other persons.一个或两个人在一个通奸行为被不忠诚的其他人。 It is for this reason that adultery is included in the Ten Commandments, while other sins or crimes pertaining to sexuality are not included.正是出于这个原因，通奸，是包括在十诫命，而其他的罪过或罪行有关的性行为，则不包括在内。 Of all such crimes, the worst signifies unfaithfulness.所有这些罪行的，但最恶劣的意味不忠。 Thus the seventh commandment is the social parallel to the first.因此，第七诫是社会平行的第一位。 Just as the first commandment requires absolute faithfulness in the relationship with the one God, so the seventh requires a similar relationship of faithfulness within the covenant of marriage.正如第一诫要求绝对的忠诚，在同一个真主，所以第七需要一个类似关系的忠贞与公约的婚姻。 The relevance is apparent, but again, Jesus points to the implications of the commandment for the mental life (Matt. 5:27-28).相关性是显而易见的，但同样，耶稣点的影响，该诫为心理生活。 （ 5:27-28 ） 。

• (8) The Prohibition of Theft (Exod. 20:15; Deut. 5:19). （八） 禁止盗窃罪 （ exod. 20:15 ; deut 。 5时19分） 。 This commandment establishes a principle within the covenant community concerning possessions and property; a person had a right to certain things, which could not be violated by a fellow citizen for his or her personal advantage.这个诫命确立了一个原则，在该公约有关社会家产和财产;一个人有权利，有些事情，不能侵犯一个同胞，为他或她的个人优势。 But while the commandment is concerned with property, its most fundamental concern is human liberty.不过，虽然诫命是有关财产的，其最根本的是关注人的自由。 The worst form of theft is "manstealing" (somewhat equivalent to modern kidnapping); ie, taking a person (presumably by force) and selling him or her into slavery.最坏形式的偷窃是" manstealing " （有点相当于现代绑架） ，即以一个人（假设用武力） ，并出售他的或她的奴役。 The crime and the related law are stated more fully in Deut.该犯罪和相关法律都以更充分地deut 。 24:7. 24:7 。 The commandment is thus not only concerned with the preservation of private property, but is more fundamentally concerned with the preservation of human liberty and freedom from such things as slavery and exile.该戒律，因此不能只关注维护私有财产，而且是更根本的关注与维护人类自由和免于这种东西奴役和放逐。 It prohibits a person from manipulating or exploiting the lives of others for personal gain.它禁止任何人从操纵或剥削别人的生命，为个人谋利。 Just as the sixth commandment prohibits murder, so the eighth prohibits what might be called social murder, the cutting off of a man or a woman from a life of freedom within the community of God's people.正如第六诫禁止谋杀，所以第八届禁止什么可称为社会以故意杀人罪，切断的是男性或女性，从生活中的自由与社会的上帝的人。

• (9) The Prohibition of False Witnessing (Exod. 20:16; Deut. 5:20). （ 9 ） 禁止虚假见证 （ exod. 20时16分; deut 。 5时20分） 。 The commandment is not a general prohibition against lies or mistruths.该诫命，这不是一般的禁止谎言mistruths 。 The wording of the original commandment sets it firmly in the context of Israel's legal system.措辞原诫套，牢牢语境中的以色列的法律制度。 It prohibits perjury, the giving of false testimony within the proceedings of the law court.它禁止作伪证，提供虚假的证词与诉讼的法院。 Thus, it establishes a principle of truthfulness and carries implications with respect to false statements in any context.因此，它确立了真实性原则，并进行影响方面的虚假陈述，在任何情况。

  Within any nation, it is essential that the courts of law operate on the basis of true information; if law is not based on truth and righteousness, then the very foundations of life and liberty are undermined.任何民族而言，是至关重要的是，法院的依法经营，在此基础上的真实信息，如果法律是不是基于对真理和正义的，那么，很基础的生命和自由受到损害。 If legal testimony is true, there can be no miscarriage of justice; if it is false, the most fundamental of human liberties are lost.如果法律的证词属实，便不会有造成司法不公，如果它是假的，最根本的人权自由是输了。

  Thus, the commandment sought to preserve the integrity of Israel's legal system and it was, at the same time, a guard against encroachments on a person's liberties.因此，戒律设法保存的完整性以色列的法律制度及，它是在同一时间内，防范侵害了个人的自由。 The principle is maintained in most modern legal systems; it is evident, eg, in the taking of an oath before giving evidence in court.原则是保持在最现代的法律制度，这是显而易见的，例如，在采取宣誓，然后在法庭上作证。 But, in the last resort, the commandment points to the essential nature of truthfulness in all interhuman relationships.但是，在最后的手段，诫点，以本质的真实，在所有interhuman关系。

• (10) The Prohibition of Coveting (Exod. 20:17; Deut. 5:21). （ 10 ） 禁止贪图 （ exod. 20时17分; deut 。 5时21分） 。 The tenth commandment is curious, in its initial context.第十诫命是好奇，在其最初的背景。 It prohibits coveting, or desiring, persons or things belonging to a neighbor (ie, a fellow Israelite).它禁止贪图，或渴望的人或事物，属于一个邻居（即研究员israelite ） 。 It is curious to find such a commandment in a code of criminal law.它是好奇要找这样的戒律，在刑事诉讼法的规定。 The first nine commandments prohibited acts, and a criminal act can be followed by prosecution and legal process (if the act is detected).今年头9诫命禁止的行为，犯罪行为，可以遵循起诉和法律程序（如果该法案被侦破） 。 But the tenth commandment, in contrast, prohibits desires, or covetous feelings.但第十诫命，在对比之下，禁止任何人的私欲，或虎视眈眈的感情。 Under human law, it is not possible to prosecute upon the basis of desire (proof would be impossible!).根据人权法，它是不可能起诉后，根据欲望（证明是不可能！ ） 。 And yet Hebrew law was more than a human system.然而希伯来语法更比一个人的制度。 There were indeed courts, police officers, judges, and attorneys.确实存在着法院，警官，法官，和律师。 But there was also a chief judge, God.但是，也有一名首席法官，上帝。 The crime involved in the tenth commandment could not be prosecuted within the limitations of the Hebrew system; it was known, nevertheless, by God.犯罪所涉及的十诫命可能不会被起诉内部的局限性，希伯来文系统;这是众所周知的，不过，都是神安排的。 The genius of the commandment lies in its therapeutic nature.天才的诫命就在于它有治疗性质的。 It is not enough merely to deal with crime once it has been committed; the law must also attempt to attack the roots of crime.我们不能只对付犯罪后，一直致力;法律的还要企图袭击的根源犯罪。 The root of almost all evil and crime lies within the self; it lies in the desires of the individual.从根本上的几乎所有的邪恶和犯罪问题在于内部的自律，它是在私欲的个人。 Thus evil desires are prohibited; if the tenth commandment is fully and profoundly understood, then the significance of the first nine is much better understood.因此邪恶的欲望却是禁止的;如果第十诫命，是充分和深刻地认识到，那么意义首九个月得多更好的理解。 If covetous desires are gradually eliminated, then that natural desire which is rooted within each person may be directed more and more toward God.如果虎视眈眈的欲望正逐渐淘汰，那自然的愿望，这是植根于每一个人，可直接越来越多的走向神。

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).十诫毛病，一是作为一个部分的宪制性法律，一个民族的，在基督的教导，他们成为自食其力的神的国度，加上实质和方向，以"第一大诫命说， "我们向"第一大诫命， "我们热爱上帝与整体，我们的人。 （ 22:37-38 ） 。 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.诫命，因为这些都是没有依据的救赎，而对那些已经找到救赎的福音的耶稣基督，他们是引导实现这一fulness生活中对上帝的爱是给予丰富的表达。

PC Craigie电脑craigie
(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.小harrelson ，十诫和人权;体育尼尔森， 10诫命，在新的视角;甲菲利普斯，古代以色列的刑事法：一种新的方法来十诫; stamm的JJ我和郑家富， 10诫命，在最近的研究。

The Ten Commandments十诫

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

Exodus Chapter 20:1-11流亡章20:1-11

The Division of the Commandments该司的诫命

Exodus Chapter 20:1-11流亡章20:1-11

The First Table of the Law第一张表格的法律

The Preface序文

Exodus Chapter 20:12-26流亡章20:12-26

First Commandment第一诫

Exodus Chapter 20:12-26流亡章20:12-26

Second Commandment第二诫

How does this commandment show the responsibility of parents?请问这个诫命显示，有责任的父母？ Do you suppose this responsibility is limited to this sin?你是否认为这责任是有限的，以本罪吗？ Did not Israel at this time have a striking illustration of it in Egypt?没有以色列在这个时候有一个鲜明的例子，它在埃及？ Had not their persection by that people begun just four generations before, and was not the nation now reaping what had been then sown?没有他们的persection由人们开始刚刚四代之前，而不是民族，现在收获了什么，然后被埋下的？ "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. "赐给了第三和第四代的他们，我恨这里的两个思考自己的建议： （ 1 ）没有什么区别，因此放弃上帝与恨他; （ 2 ） ，这不仅是他们恨他，即跟随在脚步声，他们父辈，他们将参观与处罚（ ezek. 18时20分） ，或许也是第三次思想是贴切的，即：这种警告仅适用于时序的影响，单而不是其永恒的后果，因此，一个儿子满神，虽然他可能通过工作的神圣-受戒自然规律遭受有形后果这里，将不遗余力永恒的后果来世。

"Mercy unto thousands of generations" the Revised Version reads. "慈悲所不欲，成千上万的一代"的修订版本，内容。 See also Deut.也见deut 。 7:9. 7时09分。 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."这也是以色列有一个例子发生在眼前，因为他们现在已收集运往慈悲为他们在忠于自己的父亲亚伯拉罕" ，他们说，爱我，守我诫命的" 。 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"!看哪是什么意思热爱上帝，即：保持他的诫命;一项宣言" ，提供了一种新的字符到整个十诫，因而成为不只是消极的法律是正义的，而是一个积极的法律恋爱" ！ 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.让我们不要结束这些思考，没有remarking多远希腊，罗马，甚至一些新教教会有下降，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.从使用十字架和文物，为协助其身体感官和加快奉献，但已不易事先向神坛，图象和图片，不仅圣灵和基督，但维尔京，和圣人和烈士无编号，直到在过去这些物体本身也成为，至少无知，实际崇拜对象。 And what superstition, profanation and mockery have grown out of it all!什么迷信，亵渎和嘲弄成长出来的一切！ And shall not a jealous God visit for these things?不得嫉妒上帝访问这些东西吗？

Exodus Chapter 20:12-26流亡章20:12-26

Third Commandment第三诫

Exodus Chapter 20:12-26流亡章20:12-26

Fourth Commandment第四诫

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? 虽然犹太安息日被关上周六，基督教徒均符合精神的诫命保持周日，丰富了原有的想法一天的休息所包括的新的创造，当我们的救赎主从死里怎么没有上帝提供我们hallowing的这一天，什么是他的定义，例如hallowing ？ 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，本当你的劳动，并竭尽你的工作" ，它是一个纯粹的禁制令，或可能，它被视为一种许可？ 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."有些人认为是有diffference之间的"劳动"和"工作" ，后者作为更具有包容性，因为涉及的管理事务和书信向"生意" 。

How is the equality of husband and wife recognized in the wording of this commandment (10)?又是怎样平等的夫妻承认在措词上的这一戒律（ 10 ） ？ The responsibility of parents and employers?责任的家长和雇主？ The rights and privileges of employees?权利和特权的雇员呢？ The proper treatment of the lower animals?妥善处理低下动物？ To what further extent did the obligation of the Israelite extend?到什么程度进一步做义务的israelite延长？ 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?这个任何影响本义务的，我们的民族，迫使一个遵守安息日对我们的一部分外来人口？ Is anything more than secular or servile work intended in this prohibition?什么事情是比世俗或奴性的工作，打算在这一禁令？ Did not Jesus both by precept and example give liberty for works of love, piety and necessity?没有耶稣都言教和榜样，让自由的作品，爱情，孝道与必要性？ (Mark 2: 23-28; John 5:16, 17). （注2 ： 23-28 ;约翰5:16 ， 17 ） 。

What historical reason is assigned for this commandment (11)?什么历史原因，是分配给这个诫命（ 11 ） ？ And what additional in Deut.什么额外deut 。 5:15?下午5时15吗？ 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，我们看到上帝的权威和他的爱对我们的关心结合起来，以新闻后，我们有义务在安息日更遑论其优势，我们沿着身体和其他材料。 And thus its observance becomes the characteristic of those who believe in a historical revelation, and worship God as Creator and Redeemer.因此它成为遵守的特点那些相信历史的启示，并崇拜上帝的创造者和救赎。 Questions 1.问题1 。 Can you recite Matthew 22:37- 40?你能背诵马太22时37分-4 0吗？ 2. 2 。 To what demonolatry are some professing Christians addicted?什么demonolatry有些自称基督徒成瘾？ 3. 3 。 Can you recite Ezekiel 18:20?你能背诵以西结18时20分？ 4. 4 。 How do we show love to God?我们又如何证明爱上帝吗？ 5. 5 。 Are you breaking the third commandment in ordinary conversation?你打破了第三诫，在普通的谈话内容？ 6. 6 。 What two meanings should be attached to "Remember" in the fourth commandment?什么两层含义应重视"记住"在第四诫？ 7. 7 。 Are the Sabbath and the seventh days necessarily identical?是安息日和第七天内一定完全相同？ 8. 8 。 To what do we bear testimony in observing the Sabbath?以什么做的，我们见证观察安息日？

(Skipping forward in the Commandments . . .) （跳跃前进中的诫命， … … 。 ）

Exodus Chapter 20:12-26流亡章20:12-26

Seventh Commandment第七诫

• ( EDITOR'S NOTE: We have included this brief paragraph from Gray's Commentary on the Seventh Commandment (in addition to the similar discussion above) to illuminate the fact that individual Churches and Denominations sometimes have "expanded" their interpretation of some Scripture to apply to a wider range of situations than the actual Scripture had addressed. No other implication is intended.) （ 编者的话：我们已经纳入了这一简短段，由灰色的评第七诫（除了以类似的讨论段） ，以照亮事实，即个别教会和教派有时有"扩大" ，其解释的一些经文，以适用于更广泛各种情况比实际的经文已解决了，没有其他含义，是打算） 。

  Even more interesting, we think, is that the actual Original text of that Commandment, in both Exod.更有趣的，我们认为，是实际的原文说，戒律中，无论是exod 。 20:14 and Deut. 20时14分和deut 。 5:18, is actually just a single word ! 5时18分，其实只是一个字 ！ It is the Strong's Hebrew word #5003, na'aph .它是强有力的希伯来语字编号5003 ， na'aph 。 There is NO subtlety involved!不存在微妙的参与！ There is actually not even the word NOT presented!其实是有连字没有介绍！ Just the word for adultery.只字奸淫。 We see this as a good example of how the Original texts have gotten expanded to be able to present full sentences for us to read!我们认为这是一个很好的例证，说明原文日益扩大，以便能够充分，目前的判罚我们看！ The Commandment about "thou shalt not kill" is similarly just a single word, Strong's #7523, ratsach , which Strong's says means slay or murder.该诫约"你不可杀人" ，也同样是刚刚一字一句，强烈的编号7523 ， ratsach ，强烈的说，就是斩或谋杀罪。 Again, there is no NOT presented!再次，不存在没有介绍！ It is implied!这是暗示！

  The point being made is that modern people have "interpreted" the English translations to apply to wide ranges of things, while the reality is that only a single word was actually presented in the Original text.这点正，是因为现代的人有"解释"的英文翻译，以适用于广泛的东西，而现实是只有一个字，实际上是在原来的案文。 It might be appropriate to consider distinguishing what is actually from the Bible and what is from people who have specific desires to present certain understandings!这可能是适当的考虑区分什么是真正来自圣经，什么是从人，有具体的愿望，目前，一些谅解！

The Ten Commandments十诫

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.所谓的还仅仅是诫命，诫命的神，或者十诫（ gr. deka ，十年，以及标识，一言） ， 10个字的成语，而后者的名字普遍适用，由希腊教父。

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.十诫是戒律，事关根本的义务，宗教和道德，并体现透露，表达创作者的意志，在关系到人的整个责任上帝和他的老乡海洋生物。 They are found twice recorded in the Pentateuch, in Exodus 20 and Deuteronomy 5, but are given in an abridged form in the catechisms.他们发现两度记录在pentateuch ，在逃亡20和申命记5 ，但由于在一次简短的形式在catechisms 。 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.该文由手指上帝对两表的石料，这神圣的代码，收到来自全能的，由摩西中传来雷鸣般的西奈山，由他提出的地面工作的镶嵌法。 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).基督恢复这些诫命，在双言教的慈善机构-上帝的爱和邻居，他宣布了他们为具有约束力根据新的法律，在马太1 9日在山上宝训（马太5 ） 。 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).他还简化或解读，如申报不必要的宣誓同样违法虚假，谴责仇恨和诽谤，以及列为谋杀案处理，责令甚至爱敌人，并谴责放纵自己的邪恶的欲望，因为充满了同样的恶意，因为通奸（马修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，在另一方面，在换了一天的休息，从犹太人的安息日，或第七天的一周内，向第一，取得了第三诫指周日，因为每天被留置圣地作为神的一天。 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）谴责那些否认十诫双方都具有约束力，对基督徒。

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.有没有数值师的诫命，在书籍的摩西，但禁制令明显的十倍，并发现了几乎相同的两个来源。 The order, too, is the same except for the final prohibitions pronounced against concupiscence, that of Deuteronomy being adopted in preference to Exodus.一声令下，也都是一样的，除了最后的禁令突出对concupiscence ，即申命记正采取优先外流。 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，不过，存在于编码，这是由于不同的看法有关初步言教对神的崇拜。

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.该系统的计算发现，在天主教的圣经，根据希伯来文，是由圣奥古斯丁（五世纪） ，在其所著的"问题出埃及记" （ " quæstionum在heptateuchum书七" ，交通银行，第二质询lxxi ） ，并通过了理事会的遄达。 It is followed also by the German Lutherans, except those of the school of Bucer.其次是也由德国lutherans ，除对学校的布策尔。 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.这种安排使第一诫涉及虚假崇拜和崇拜假神，以单一主体和单一阶级的捷联惯导系统，以防范-提及偶像，被视为仅仅应用的信条，以崇拜，但一上帝，并禁止作为针对特定进攻的偶像崇拜。 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.按照这个方式估算，强制禁止使用上帝的名义，妄图来第二次在治安和十进制数是维护上做了分工，最后于言教对concupiscence -第九届指着肉体的罪过第十，以欲望为非法藏有物品。 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.另一部已经正式通过了英语和helvetian新教教会的权威斐洛judæus ，约瑟夫，渊源，和其他人，即两条诫命，是为了掩盖事情的崇拜，所以号码的，其余是先进生产力较高;和第十届包含了两个第九和第十的天主教会记名表决。 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，不过，由于逻辑分开，在去年底，以组在成立之初，虽然一个单一的对象是针对下礼拜，两个具体不同的罪过是严禁下covetousness ;如果通奸和盗窃属于两个不同的物种的道德错了，同时必须指出的愿望，犯下这些邪恶。

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. . ."最高人民法院依法赐予一开始就宣布他的名字和他的职称，以顺从，这种生物男子说： "我就是主，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).法律，其中后续有关于上帝和他的代表们在地球上（首4 ） ，并在我们的同胞文（过去六个月） 。

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).作为一的真神，他仅是被崇拜，以及所有渲染对动物的崇拜，其中属于他属于禁止他的不悦;作出" graven东西" ，是谴责：不是所有的图片，影像，并艺术作品的，但如打算予以崇拜，并送达（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.与神在人的头脑中的男人，代表他，是他的圣名，其中由第二戒律宣布值得所有敬仰和尊重，以及它的亵渎reprobated 。

And He claims one day out of the seven as a memorial to Himself, and this must be kept holy (Third).他声称一天出七个作为纪念，以自己的，这是要兑现的圣地（第三） 。

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，父母自然普罗维登斯的后代，与投资管理局的指导和校正，并举办地点上帝面前，孩子bidden遵守及尊重他们作为他的合法代表（第四） 。

The precepts which follow are meant to protect man in his natural rights against the injustice of his fellows.戒律，其中的后续，是为了保护男子在他的自然权利，反对不公正的，他的院士。

His life is the object of the Fifth;他的一生也就对象第五;

the honour of his body as well as the source of life, of the Sixth;十分荣幸，他的身体，以及为生命之源，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，第八;

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;并且为了使他更安稳地享用自己的权利，这是宣告一个进攻对上帝的愿望是错误的他，在他的家庭权利，由第九;

and in his property rights by the Tenth.并在其产权由十分之一。

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.这一立法体现的不仅仅是制造商的积极意愿，而是我的声音的性质，以及-法律管辖，我们正在和撰写更多或更少清楚，在每个人的心中。 The necessity of the written law is explained by the obscuring of the unwritten in men's souls by sin.必要性的书面法律解释是由模糊的不成文的，在男人的心灵，由单。 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，被视为具有约束力，每个人的造化，和他们违反了，留出足够的思考和同意的意愿，如果事情严重，被认为是一种严重或致命的进攻，是对上帝的。 They have always been esteemed as the most precious rules of life and are the basis of all Christian legislation.他们一向尊敬，因为他们最宝贵的规则生活，并根据所提供的全部基督教立法。

Publication information Written by John H. Stapleton.出版信息所作的约翰H斯特普尔顿。 Transcribed by Marcia L. Bellafiore.转录由（ Marcia属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. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约

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