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2. 2 。 the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water -地球也未无效，但黑暗超过表面上的深和一个风从上帝席卷水-
3. 3 。 God said, "Let there be light"; and there was light.上帝说， "让我们要有光" ;有轻。
4. 4 。 God saw that the light was good, and God separated the light from the darkness.神看见光线好，与神的分离鉴于从黑暗中徘徊。
5. 5 。 God called the light Day, and the darkness He called Night.上帝被称为轻的一天，黑暗中，他所谓的夜晚。 And there was evening and there was morning, a first day.有晚上，有早晨，第一天。
6. 6 。 God said, "Let there be an expanse in the midst of the water, that it may separate water from water."上帝说， "让我们有一个版图，在一片水，它可能单独水从水" 。
7. 7 。 God made the expanse, and it separated the water which was below the expanse from the water which was above the expanse.上帝作出的版图，它割裂开来的水是低于版图，从水，其中超过版图。 And it was so.它是如此。
8. 8 。 God called the expanse Sky.上帝被称为版图的天空。 And there was evening and there was morning, a second day.有晚上，有早晨，第二个交易日。
9. 9 。 God said, "Let the water below the sky be gathered into one area, that the dry land may appear."上帝说： "让水下面天空收集到的一个领域，即干土地，有可能出现" 。 And it was so.它是如此。
10. 10 。 God called the dry land Earth, and the gathering of waters He called Seas.上帝叫旱地地球，并收集水域他所谓的公海。 And God saw that this was good.上帝看到了，这是好的。
11. 11 。 And God said, "Let the earth sprout vegetation; seed - bearing plants, fruit trees of every kind on earth that bear fruit with the seed in it."和上帝说， "让大地萌芽植被;种子-轴承厂，果树上的每一种地球上开花结果，与种子，在它" 。 And it was so.它是如此。
12. 12 。 The earth brought forth vegetation: seed - bearing plants of every kind, and trees of every kind bearing fruit with the seed in it.地球带来了植物：种子-轴承厂的每一种，和树木的每一种轴承果实与种子。 And God saw that this was good.上帝看到了，这是好的。
13. 13 。 And there was evening and there was morning, a third day.有晚上，有早晨，到第三天。
14. 14 。 God said, "Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times - the days and the years;上帝说， "让我们有灯光中的版图，天空分开，从每天晚上，他们应作为标志设置时代-天，而且年;
15. 15 。 and they shall serve as light in the expanse of the sky to shine upon the earth." And it was so.他们将充当轻，在版图天空照后地球" ，它是如此。
16. 16 。 God made the two great lights, the greater light to dominate the day and the lesser to dominate the night, and the stars.神了两个伟大的灯，光，称霸日和较轻的主宰夜晚，和星星。
17. 17 。 And God set them in the expanse of the sky to shine upon the earth,与神定他们在广阔的天空照后，地球，
18. 18 。 to dominate the day and the night, and to separate light from darkness.主宰白天和夜晚，以及单独的光线黑暗。 And God saw that this was good.上帝看到了，这是好的。
19. 19 。 And there was evening and there was morning, a fourth day.有晚上，有早晨，第四天。
20. 20 。 God said, "Let the waters bring forth swarms of living creatures, and birds that fly above the earth across the expanse of the sky."上帝说： "让水域带来成群的众生，和鸟类飞到地球上空全国版图的天空" 。
21. 21 。 God created the great sea monsters, and all the living creatures of every kind that creep, which the waters brought forth in swarms; and all the winged birds of every kind.上帝创造了伟大的海上怪兽，所有众生的每一种即蠕变，其中水域带来了，在成群;所有翅鸟的每样。 And God saw that this was good.上帝看到了，这是好的。
22. 22 。 God blessed them saying, "Be fertile and increase, fill the waters in the seas, and let the birds increase on the earth.上帝祝福他们说， "沃野增加，填补水域海洋，让鸟类增加对地球。
23. 23 。 And there was evening and there was morning, a fifth day.有晚上，有早晨，第五天。
24. 24 。 God said, "Let the earth bring forth every kind of living creature: cattle, creeping things, and wild beasts of every kind."上帝说， "让大地带来了每一种生物：牛，蠕动的东西，和野兽的每样" 。 And it was so.它是如此。
25. 25 。 God made wild beasts of every kind and cattle of every kind, and all kinds of creeping things of the earth.上帝作了野兽的每一种和牛的每一个实物，以及各种形式的蠕动的东西地球。 And God saw that this was good.上帝看到了，这是好的。
26. 26 。 And God said, "Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things.上帝说， "让我们使男子在自己的形象，经过我们的相似性，它们应裁决鱼的海，鸟的天空，牛，整个地球，而所有蠕动的东西。
2. 2 。 (The deep) echoes the Mesopotamian creation story where it is told that heaven and earth were formed from the carcass of the sea dragon, Tiamat. （深）相呼应，美索不达米亚创作故事，它是说天地人形成了从胴体的海上蛟龙， tiamat 。 (wind from God) (ruach) can mean both wind and spirit. （风从上帝） （ ruach ） ，可以既意味着风和精神。 Wind provides a closer parallel to Babylonian texts than the traditional "spirit of God."风提供了一种更接近平行的巴比伦文本比传统的"上帝的精神" 。
21. 21 。 (the great sea monsters) As elsewhere in the Bible, enemy forces against God in the sea. （伟大的海上怪兽） ，与其他地方一样在圣经中，敌军部队对上帝在海中。 Variously named Nahar, Yam, Leviathan, Rahab.各种命名Nahar电台报道，山药，利维坦， rahab 。
26. 26 。 (Let us make man) Either a majestic plural or spoken to an angelic court. （让我们的人） ，无论是一幅壮丽的文字或交谈，以一种天使般的法院。 (Christian theology takes this to indicate the triune nature of God.) （基督教神学借此表明三位一体天主的本性） 。
The first book of the Torah, and therefore of the whole Bible, is called by the Jews "Bereshit," after the initial word; by the Septuagint and by Philo it is called Γύνεσις (κόσμου) = "origin" (of the world), after the contents, and hence "Genesis" has become the usual non-Hebrew designation for it.第一本书的律法，因此，对整个圣经，是由所谓的犹太人" bereshit " ，经过初期的词;由septuagint和斐洛它被称为γύνεσις （ κόσμου ） = "原产地" （向世界）之后，其内容，因而是"成因" ，已成为惯常的非希伯来语指定它。 According to the Masorah, it is divided into ninety-one sections ("parashiyyot"), forty-three of which have open or broken lines ("petuḥot"), and forty-eight closed lines ("setumot"); or into forty-three chapters ("sedarim") and twenty-nine sections ("pisḳot"); for reading on the Sabbath, into twelve lessons; according to the division adopted from the Vulgate, into fifty chapters with 1,543 verses.据该masorah ，它分为91节（简称" parashiyyot " ） ， 43 ，其中有露天或破裂线（ " petuḥot " ） ，以及48封闭线（ " setumot " ） ，或到第四十一- 3个章节（ " sedarim " ）和29节（简称" pisḳot " ） ;用来读书安息日，到12个教训，要按照分工通过从vulgate ，到50章第1543小诗。
§ 2. § 2 。 Nature and Plan.性质和计划。
Genesis is a historical work.成因是一项历史性的工作。 Beginning with the creation of the world, it recounts the primal history of humanity and the early history of the people of Israel as exemplified in the lives of its patriarchs, Abraham, Isaac, and Jacob, and their families.首先是创立世界，它记载了原始人类历史上，并尽早人民历史上的以色列体现在人类生活中的长者，亚伯拉罕，以撒，雅各，和他们的家人。 It contains the historical presupposition and basis of the national religious ideas and institutions of Israel, and serves as an introduction to its history and legislation.它包含的历史前提和基础的民族宗教思想和体制的以色列，并把它作为介绍其历史和法律。 It is a well-planned and well-executed composition of a single writer, who has recounted the traditions of his people with masterly skill, combining them into a uniform work, without contradictions or useless repetitions, but preserving the textual and formal peculiarities incident to their difference in origin and mode of transmission.这是一个精心策划和执行良好组成一个单一的作家，他们已经重新进行传统的人，他与精湛的技巧，将它们结合起来成为一个统一的工作，没有矛盾或无用的重复，但保存的文本，并正式特殊性事件，以其差异的起源与传播方式。
§ 3. § 3 。 The author has treated the story as a series of ten "generations" ("toledot"); namely, (1) of heaven and earth, ch.作者对待故事，因为一连串的十大"世代" （下称" toledot " ） ，即（ 1 ）的天地，你的。 ii.二。 4-iv.; (2) of Adam, v.-vi. 4 -四（ 2 ）的亚当， v.-vi. 8; (3) of Noah, vi. 8 ; （ 3 ）挪亚，六。 9-ix.; (4) of Noah's sons, x.-xi. 9 -九; （ 4 ）挪亚的儿子， x.-xi. 9; (5) of Shem, xi.九， （ 5 ）的SHEM后，席。 10-26; (6) of Terah, xi. 10月26日（六） terah ，十一。 27-xxv. 27 - 25 。 11; (7) of Ishmael, xxv. 11 ; （七）伊斯梅尔，二十五。 12-18; (8) of Isaac, xxv. 12-18 ， （ 8 ） ，以撒，二十五。 19-xxxv.; (9) of Esau, xxxvi.; (10) of Jacob, xxxvii.-1. 19 -三十五; （九）以扫，三十六; （ 10 ）的雅各， xxxvii. - 1 。
§ 4. § 4 。 Contents.内容。
In the beginning God created heaven and earth (i. 1), and set them in order in six days.在开始上帝创造天地（一， 1 ） ，并成立了他们，以便在6天。 He spoke, and on the first day there appeared the light; on the second, the firmament of heaven; on the third, the separation between water and land, with vegetation upon the latter; on the fourth, sun, moon, and stars; on the fifth, the marine animals and birds; on the sixth, the land animals; and, finally, God created man in His image, man and woman together, blessing them and giving them dominion over all beings.他在发言中提出，并在大会第一天就出现了光;关于第二个， firmament的天堂;关于第三个，分离水和土地，植被后，后者上第四，太阳，月亮，星星;关于第五，海洋动物和鸟类;关于第六，土地，动物，以及最后，上帝创造了人，在他的形象，一个男人和女人在一起，祝福他们，并为他们统治一切。 On the seventh day God rested, and blessed and sanctified the day (i. 2-ii. 3).对第七天上帝休息，并祝福和圣洁之日（一，二-二，三） 。 As regards the creation and subsequent story of man (Adam), God forms him out of earth ("adama"), and breathes into him the breath of life.至于创作和以后的故事的人（亚当） ，上帝的形式将他赶出地球（ "阿达马" ） ，以及呼吸到他呼吸的生命。 Then He sets him in a pleasure-garden (Eden), to cultivate and watch over it.然后他列出他在一个快乐园（伊甸园） ，以培养和观赏它。 Adam is allowed to eat of all the fruit therein except that of the "tree of the knowledge of good and evil."亚当是不准吃的都是果树，因此，除了把"树的知识，善良与邪恶" 。 God then brings all the animals to Adam, to serve as company for and to receive names from him.神，然后把所有的动物，以亚当，以作为公司，并接受名字，从他的。 When Adam can find no being like himself among all these creatures, God puts him into a deep sleep, takes a rib from his side, and forms a woman (called later "Eve"), to be a companion to him.亚当的时候，能够找到没有受到像他自己在所有这些动物，上帝让他成为一种深度睡眠状态，需肋骨，从他身边，形成一个女人（后来提出的所谓的"除夕" ） ，是一个同伴给他。 The woman is seduced by the artful serpent to eat of the forbidden fruit, and the man also partakes of the same.该名女子是勾引由巧蛇吃的禁果，而该男子也参与大的一样。 As punishment they are driven out of Eden (ii. 4-iii.).作为惩罚，他们被赶出伊甸园（ ii. 4 -三） 。 Adam and Eve have two sons, Cain and Abel.亚当和夏娃有两个儿子，该隐和亚伯。 Cain grows envious of the favor found by his brother before God, and slays him; he then wanders over the earth as a fugitive, and finally settles in the land of Nod.该隐长大羡慕的欢心，发现他的弟弟在真主面前，并屠杀了他，然后，他徘徊在地球作为一个逃犯，并最终稳定下来，在土地的点头。 Enoch, one of his sons, builds the first city, and Lamech takes two wives, whose sons are the first dwellers in tents and owners of herds and the earliest inventors of musical instruments and workers in brass and iron.伊诺克，他的一个儿子，建造第一座城市，并拉麦需两个太太，他们的儿子是首批居住者在帐篷和业主群和最早发明的乐器和工人在黄铜和铁质。 Cain's descendants know nothing about God (iv.).该隐的子孙一无所知神（ iv. ） 。 Another son, Seth, has in the meantime been born to Adam and Eve in place of the slain Abel.另一个儿子，塞思库，在此期间出生的亚当和夏娃的地方，杀害阿贝尔。 Seth's descendants never lose thought of God.塞思库的子孙永远不会丧失思想的上帝。 The tenth in regular descent is the pious Noah (v.).第十次定期后裔，是虔诚的诺亚（五） 。
§ 5. § 5 。 As mankind has become wicked, indulging in cruelties and excesses, God determines to destroy it entirely.当人类已经成为十恶不赦，沉迷于残酷行为和过激行为，上帝决定毁灭它完全。 Noah only, on account of his piety, will escape the general ruin; and God commands him to build a large ark, since the work of destruction is to be accomplished by means of a great flood.诺亚只，考虑到他的虔诚，将难逃一般绝路，和上帝命令他兴建一座大型方舟的，因为工作的破坏是必须完成的，就是这样一个伟大的水灾。 Noah obeys the command, entering the ark together with his wife, his three sons, Shem, Ham, and Japheth, their wives, and, by God's instructions, with one couple of each kind of animal on the earth.诺亚服从指挥，进入方舟连同他的妻子，他的三个儿子， SHEM后，火腿，并japheth ，他们的妻子，并在上帝的指示，以一对夫妇的每一种动物在地球。 Then the flood comes, destroying all living beings save those in the ark.那么，在汛期到来，销毁所有生物的挽救那些在方舟。 When it has subsided, the latter leave the ark, and God enters into a covenant with Noah and his descendants.当它已沉寂下来，而后者离开方舟，上帝订立盟约与挪亚和他的子孙。 Noah begins to cultivate the field that has been cursed during Adam's lifetime (iii. 17-19; v. 29), and plants a vineyard (ix. 20).诺亚开始，以培养领域已被诅咒的，在亚当的一生（ iii. 17-19 ;五， 29岁）和植物葡萄园（ ix. 20 ） 。 When, in a fit of intoxication, Noah is shamelessly treated by his son Ham, he curses the latter in the person of Ham's son Canaan, while the reverential Shem and Japheth are blessed (ix. 21-27).时，在一个合适的中毒，诺亚是恬不知耻地对待他的儿子火腿，他的咒骂，后者在人的火腿的儿子迦南，而reverential SHEM后，并japheth是有福（ ix. 21-27 ） 。 Ch.甲烷。 x.十。 contains a review of the peoples that are descended fromJapheth, Ham, and Shem (down to the chief branch of the last-named), and are living dispersed over the whole earth.载有检讨的人民是史提芬fromjapheth ，火腿，并SHEM后（跌向行政科的最后一个命名） ，以及居住分散，超过整个地球。 The dispersion was due to the "confusion of tongues," which God brought about when men attempted to build a tower that should reach up to heaven (xi. 1-9).色散是因"混乱的舌头， "上帝带来的，当男人试图建立一个塔，应可达天堂（ xi. 1-9 ） 。 A genealogy is given of Shem's descendants in regular line, the tenth generation of whom is represented by Terah (xi. 10-25). 1家谱给出的SHEM后的子孙在定期线，第十代，其中的代表是terah （ xi. 10月25日） 。
§ 6. § 6 。 Terah, who lives at Ur of the Chaldees, has three sons, Abram, Nahor, and Haran. terah ，人的生命在乌拉圭回合的新巴比伦王国，有三个儿子，亚伯兰，拿鹤，并haran 。 Haran's son is Lot. haran的儿子是很多。 Nahor is married to Milcah, and Abram to Sarai, who has no children (xi. 26-32).拿鹤是结婚milcah ，和Abram到： Sarai ，谁无子女（ xi. 26-32 ） 。 God directs Abram to leave his home and kindred because He intends to bless him.上帝指示亚伯兰离开他的家和骨肉，因为他打算在保佑他。 Abram obeys, emigrating with his entire household and Lot, his brother's son, to the land of Canaan.亚伯兰服从，移居他与他的整个家庭及批号，他的弟弟的儿子，给土地的迦南。 Here God appears to him and promises that the land shall become the property of his descendants.这时上帝在他看来，并许诺说，土地应成为国家财产，他的后裔。 Abram is forced by a famine to leave the country and go to Egypt.亚伯兰是迫于饥荒，离开该国前往埃及。 The King of Egypt takes possession of the beautiful Sarai (whom Abram has represented as his sister), but, smitten by God, is compelled to restore her (xii.).埃及王占有的美丽： Sarai （其中亚伯兰已经派他的妹妹） ，但受责罚，被上帝是迫不得已，以恢复她（ xii. ） 。 Abram returns to Canaan, and separates from Lot in order to put an end to disputes about pasturage, leaving to Lot the beautiful country in the valley of the Jordan near Sodom.亚伯兰回到迦南，政企分开，从地段，以杜绝争议，牧草，就得让很多美丽的国家，在山谷的约旦近路透社11 。 God thereupon again appears to Abram, and again promises him the whole country (xiii.).上帝于是又似乎亚伯兰，并再次承诺，他的整个国家（ xiii. ） 。 Lot is taken prisoner during a war between Amraphel, King of Shinar, and Bera, King of Sodom, with their respective allies, whereupon Abram pursues the victors with his armed servants, liberates Lot, and seizes the booty, refusing his share of the same (xiv.).很多是俘虏在战争之间amraphel ，王示拿地，并bera ，国王的路透社，以及它们各自的盟国，在这种情况下亚伯兰奉行胜利者与他的武装人员，解放了很多，并夺取战利品，拒绝他的份额，同时（ xiv. ） 。 After this exploit God again appears to Abram and promises him protection, a rich reward, and, in spite of the fact that Abram still has no children, a numerous progeny.经过这次利用上帝又似乎亚伯兰和许诺他的保护，具有丰富的奖励，并在不顾事实，即亚伯兰仍没有孩子，无数后代。 These descendants must pass four hundred years in servitude in a strange land; but after God has judged their oppressors they, in the possession of great wealth, shall leave the land of their affliction, and the fourth generation shall return to the same land (xv.).这些华夏子孙，一定要通过四百年在劳役在一个陌生的土地上，但上帝已判断他们的压迫者，他们在拥有巨大财富，应离开土地，他们的通病，而第四代应回归到同一块土地（ 15 ） 。
Sarai being still childless, Abram gets a son, Ishmael, by her Egyptian handmaid, Hagar (xvi.). ： Sarai仍没有孩子，亚伯兰得到一个儿子，伊斯梅尔，她的埃及handmaid ， hagar （ xvi. ） 。 God again appears to Abram, and enters into a personal covenant with him securing Abram's future: God promises him a numerous progeny, changes his name to "Abraham" and that of Sarai to "Sarah," and institutes the circumcision of all males as an eternal sign of the covenant.上帝似乎再次向亚伯兰，并进入个人盟约与他争取亚伯兰的未来：上帝应许他无数后代，更改自己的名字，以"亚伯拉罕" ，即： Sarai "莎拉" ，并学会了割包皮的男性作为永恒签署该公约。 Abraham, together with his whole house, immediately fulfils the rite (xvii.).石礼谦，连同他的整个房子，马上满足了成年礼（ xvii. ） 。 God once more appears to Abraham in the person of three messengers, whom Abraham receives hospitably, and who announce to him that he will have a son within a year, although he and his wife are already very old.上帝再一次出现亚伯拉罕在人的3个信差，其中亚伯拉罕得到款待，并宣布向他保证，他将有一子一年度，尽管他和他的妻子都已经十分陈旧。 Abraham also hears that God's messengers intend to execute judgment upon the wicked inhabitants of Sodom and Gomorrah, whereupon he intercedes for the sinners, and endeavors to have their fate set aside (xviii.).亚伯拉罕也能听到上帝的信使打算执行判断时，恶人居民路透社和gomorrah ，在这种情况下，他intercedes为罪人，并力图有自己的命运，预留（ xviii. ） 。 Two of the messengers go to Sodom, where they are hospitably received by Lot.两名信使前往路透社，他们在那里款待收到很多。 The men of the city wish to lay shameless hands upon them, and, having thus shown that they have deserved their fate, Sodom and Gomorrah are destroyed by fire and brimstone, only Lot and his two daughters being saved.男人的城市想打好无耻的手中，对他们的，并因从而表明，他们有值得自己的命运，路透社和gomorrah都被烧毁，并硫磺，只有很多和他的两个女儿被保存。 The circumstances of the birth of Ammon and Moab are set forth (xix.).的情况下诞生的特德和单抗载（ xix. ） 。 Abraham journeys to Gerar, the country of Abimelech.亚伯拉罕行程，以gerar ，该国的亚比米勒。 Here also he represents Sarah as his sister, and Abimelech plans to gain possession of her, but desists on being warned by God (xx.).这里也是他所代表的莎拉作为他的妹妹，和亚比米勒计划，以增益管她，但desists就被警告是由神（ xx. ） 。 At last the long-expected son is born, and receives the name of "Isaac."最后，期待已久的儿子诞生了，得到的名字"艾萨克" 。 At the instance of Sarah, the boy Ishmael, together with his mother, Hagar, is driven out of the house, but they also have a great future promised to them.在举例的莎拉，男童伊斯梅尔，一起与他的母亲， hagar ，是被赶出房子，但他们也有伟大的未来许诺给他们。 Abraham, during the banquet that he gives in honor of Isaac's birth, enters into a covenant with Abimelech, who confirms his right to the well Beer-sheba (xxi.).亚伯拉罕，在宴会上说，他在给荣誉，以撒的诞生，订立盟约，与亚比米勒，世界卫生组织证实他的权利，以及啤酒-谢巴（ xxi. ） 。 Now that Abraham seems to have all his desires fulfilled, having even provided for the future of his son, God subjects him to the greatest trial of his faith by demanding Isaac as a sacrifice.现在亚伯拉罕似乎有他的所有欲望实现后，甚至还提供为将来他的儿子，上帝科目，他的最大审判他的信仰，要求以撒作为牺牲。 Abraham obeys; but, as he is about to lay the knife upon his son, God restrains him, promising him numberless descendants.亚伯拉罕服从，但由于他是约奠定刀后，他的儿子，上帝约束他，答应他无数的后裔。 On the death of Sarah Abraham acquires Machpelah for a family tomb (xxiii.).对死亡的莎拉亚伯拉罕收购machpelah一个家庭墓（ xxiii. ） 。 Then he sends his servant to Mesopotamia, Nahor's home, to find among his relations a wife for Isaac; and Rebekah, Nahor's granddaughter, is chosen (xxiv.).然后他派他的仆人，以美索不达米亚平原，拿鹤的家，寻找他的关系，妻子为艾萨克; rebekah ，拿鹤的孙女，是选择（ xxiv. ） 。 Other children are born to Abraham by another wife, Keturah, among whose descendants are the Midianites; and he dies in a prosperous old age (xxv. 1-18).其他儿童出生到亚伯拉罕另一个妻子， keturah ，其中，其后裔是米甸人和他去世在一个繁荣的高龄（ xxv. 1-18 ） 。
§ 7. § 7 。 After being married for twenty years Rebekah has twins by Isaac: Esau, who becomes a hunter, and Jacob, who becomes a herdsman.以后结婚二十年rebekah已双胞胎艾萨克：以扫，谁将成为一个猎人，和雅各，他们成了牧民。 Jacob persuades Esau to sell him his birthright, for which the latter does not care (xxv. 19-34); notwithstanding this bargain, God appears to Isaac and repeats the promises given to Abraham.雅各布说服以扫来卖给他，他生来，而后者并不护理（ xxv. 19-34 ） ，尽管有这样的便宜货，上帝似乎艾萨克并重申承诺给予亚伯拉罕。 His wife, whom he represents as his sister, is endangered in the country of the Philistines, but King Abimelech himself averts disaster.他的妻子，其中他所代表的，因为他的姐姐，是危及该国的philistines ，但国王亚比米勒自己，避免了灾难。 In spite of the hostility of Abimelech's people, Isaac is fortunate in all his undertakings in that country, especially in digging wells.尽管出现了敌意的亚比米勒的人，艾萨克很幸运，在他的所有承诺，在该国，尤其是在挖水井。 God appears to him at Beer-sheba, encourages him, and promises him blessings and numerous descendants; and Abimelech enters into a covenant with him at the same place.上帝在他看来，在啤酒-谢巴，鼓励他，并许诺他的祝福和众多子孙;亚比米勒订立盟约，与他在同一个地方。 Esau marries Canaanite women, to the regret of his parents (xxvi.).以扫娶canaanite妇女，有遗憾，他的父母（ xxvi. ） 。 Rebekah persuades Jacob to dress himself as Esau, and thus obtain from his senile father the blessing intended for Esau (xxvii.). rebekah怂恿雅各布打扮自己，因为以扫，使之获得从他的老年父亲的祝福打算以扫（ xxvii. ） 。 To escape his brother's vengeance, Jacob is sent to relations in Haran, being charged by Isaac to find a wife there.为了逃避他哥哥的复仇，雅各是送往关系haran ，被起诉的，由艾萨克找到一个妻子。 On the way God appears to him at night, promising protection and aid for himself and the land for his numerous descendants (xxviii.).对未来路向上帝在他看来，在夜间，有前途的保护和援助，为自己的土地，为他的众多子孙（ xxviii. ） 。 Arrived at Haran, Jacob hires himself to Laban, his mother's brother, on condition that, after having served for seven years as herdsman, he shall have for wife the younger daughter, Rachel, with whom he is in love.抵达haran ，雅各布借用自己主持，他的母亲的弟弟，但条件是，已服务了七年，作为牧民，他应为妻子年轻的女儿，雷切尔，和谁在一起，他是在爱。 At the end of this period Laban gives him the elder daughter, Leah; Jacob therefore serves another seven years for Rachel, and after that six years more for cattle.在这一时期结束时主持给他老的女儿，丽雅;雅各布因此另一个七年为雷切尔，经过6年多的牛。 In the meantime Leah bears him Reuben, Simeon, Levi, and Judah; by Rachel's maid Bilhah he has Dan and Naphtali; by Zilpah, Leah's maid, Gad and Asher; then, by Leah again, Issachar, Zebulun, and Dinah; and finally, by Rachel, Joseph.在此期间丽雅熊他reuben ，西麦利维，并犹大;由雷切尔的女仆bilhah他和张丹naphtali ;由zilpah ，丽雅的女仆，总装和阿什尔，紧接着，由丽雅再次， issachar ，西布伦， dinah ;最后中，雷切尔，约瑟夫。 He also acquires much wealth in flocks (xxix.-xxx.).他还获得了多少财富，在鸡群（ xxix. -三十） 。
In fear of Laban, Jacob flees with his family and all his possessions, but becomes reconciled with Laban, who overtakes him (xxxi.).在恐惧中的主持，雅各逃到与他的家人和他的所有家产，但成为调和与主持，谁超越他（ xxxi. ） 。 On approaching his home he is in fear of Esau, to whom he sends presents; and with the worst apprehensions he turns at night to God in prayer.对接近他的家，他是在恐惧中的以扫，向谁他没有把他的礼物;与最坏的顾虑，他轮流在夜间向上帝祈祷。 An angel of God appears to Jacob, is vanquished in wrestling, and announces to him that he shall bear the name "Israel," ie, "the combatant of God" (xxxii.).一个天使的上帝似乎雅各，是战败国，在摔跤，并宣布给他，让他应当承担命名为"以色列" ，即"战斗的上帝" （ xxxii. ） 。 The meeting with Esau proves a friendly one, and the brothers separate reconciled.本次会议上与以扫可以证明一个友好，和兄弟分开调和。 Jacob settles at Shalem (xxxiii.).雅各布平息后，在shalem （ xxxiii. ） 。 His sons Simeon and Levi take bloody vengeance on the city of Shechem, whose prince has dishonored their sister Dinah (xxxiv.).他的儿子西蒙和Levi采取血腥报复，对城市的shechem ，其王子已怠慢了自己的妹妹dinah （ xxxiv. ） 。 Jacob moves to Beth-el, where God bestows upon him the promised name of "Israel," and repeats His other promises.雅各布动作，以什么-下午，当上帝赋予他所承诺的名字"以色列" ，并重申他的其他承诺。 On the road from Beth-el Rachel gives birth to a son, Benjamin, and dies (xxxv.).对道路，从什么-下午雷切尔生下一个儿子，本杰明，以及模具（ xxxv. ） 。 A genealogy of Esau and the inhabitants and rulers of his country, Edom, is given in ch. 1谱系以扫及居民和统治者他的国家，益登，是由于在CH 。 xxxvi.三十六。
§ 8. § 8 。 Joseph, Jacob's favorite, is hated by his brothers on account of his dreams prognosticating his future dominion, and on the advice of Judah is secretly sold to a caravan of Ishmaelitic merchants going to Egypt.约瑟夫雅各布的最爱，是深恶痛绝的，他的兄弟们叙述了他的梦想prognosticating他今后的统治，并征询犹大正在秘密出售给大蓬车ishmaelitic商人前往埃及。 His brothers tell their father that a wild animal has devoured Joseph (xxxvii.).他的兄弟告诉他们的父亲都以为野生动物吞噬约瑟夫（ xxxvii. ） 。 Joseph, carried to Egypt, is there sold as a slave to Potiphar, one of Pharaoh's officials.约瑟夫，进行了以埃及外，还有卖作奴隶，以potiphar之一，老王的官员。 He gains his master's confidence; but when the latter's wife, unable to seduce him, accuses him falsely, he is cast into prison (xxxix.).他获得他的主人的信任，但是当后者的妻子，无法勾引他，指责他讹称，他是投入监狱（ xxxix. ） 。 Here he correctly interprets the dreams of two of his fellow prisoners, the king's butler and baker (xl.).在这里，他正确地诠释了梦想，他的两个同室犯人，国王的巴特勒和贝克（ xl. ） 。 When Pharaoh is troubled by dreams that no one is able to interpret, the butler draws attention to Joseph.当老王是困扰梦，没有人能够解释，巴特勒提请注意约瑟夫。 The latter is thereupon brought before Pharaoh, whose dreams he interprets to mean that seven years of abundance will be followed by seven years of famine.后者于是带来了老王面前，他们的梦想，他这样诠释，意思是说，七年的光彩之后，将通过7年的饥荒。 He advises the king to make provision accordingly, and is empowered to take the necessary steps, being appointed second in the kingdom.他向国王提出建议，作出相应的规定，并有权采取必要的步骤，被任命为第二，在英国。 Joseph marries Asenath, the daughter of the priest Poti-pherah, by whom he has two sons, Manasseh and Ephraim (xli.).约瑟夫嫁给阿塞纳丝了，女儿的神父路径- pherah ，谁发现他有两个儿子， manasseh和艾弗冷（ xli. ） 。
When the famine comes it is felt even in Canaan; and Jacob sends his sons to Egypt to buy corn.当饥荒来，是觉得即使在迦南;雅各布送他的儿子到埃及购买玉米。 The brothers appear before Joseph, who recognizes them, but does not discover himself.兄弟出庭之前，约瑟夫，他们认识到他们，但没有发现自己。 After having proved them on this and on a second journey, and they having shown themselves so fearful and penitent that Judah even offers himself as slave, Joseph reveals his identity, forgives his brothers the wrong they did him, and promises to settle in Egypt both them and his father (xlii.-xlv.).之后，事实证明他们对这个问题就第二次征程中，他们表现出自己的恐惧和忏悔说，犹大，甚至提供了自己的奴隶，约瑟夫透露自己的身份，宽恕他的兄弟错了，他们没有他，并许诺给定居在埃及都他们和他的父亲（ xlii. -四十五） 。 Jacob brings his whole family, numbering 66 persons, to Egypt, this making, inclusive of Joseph and his sons and himself, 70 persons.雅各布把他的整个家庭，编号66人，埃及，这个决策，其中包括约瑟夫和他的儿子和他本人， 70人。 Pharaoh receives them amicably and assigns to them the land of Goshen (xlvi.-xlvii.).老王收到他们心平气和地和分配给他们的土地goshen （ xlvi. -四十七） 。 When Jacob feels the approach of death he sends for Joseph and his sons, and receives Ephraim and Manasseh among his own sons (xlviii.).当雅各布自称有办法的死因，他传送约瑟夫和他的儿子，并接收艾弗冷和manasseh其中他自己的儿子（ xlviii. ） 。 Then he calls his sons to his bedside and reveals their future to them (xlix.).然后他呼吁他的儿子向他的床边，并揭示其未来向他们（ xlix. ） 。 Jacob dies, and is solemnly interred in the family tomb at Machpelah.雅各布去世后，并郑重interred在家族墓出土machpelah 。 Joseph lives to see his great-grandchildren, and on his death-bed he exhorts his brethren, if God should remember them and lead them out of the country, to take his bones with them (1.).约瑟夫生命看到他的大孙子，和对他的逝世床，他力劝他的弟兄们，如果上帝要记住他们，并带领他们离开该国，以接替他的骨头与他们（ 1 ） 。
§ 9. § 9 。 Aim of Work.目的工作。
In the choice, connection, and presentation of his material the narrator has followed certain principles incident to the purpose and scope of his work.在选择和接通率，并介绍他的材料叙述者遵循某些原则，以事件的目的和范围，他的工作。 Although he adopts the universal view-point of history, beginning with the Creation and giving a review of the entire human race, he yet intends to deal particularly with Israel, the people subsequently chosen by God, and to give an account of its origin and of its election, which is based on its religious and moral character.虽然他采用的普遍观点出发的历史，从建立和给予检讨整个人类种族，他尚未打算以特别处理与以色列，后来人们所选择的神，并给了一个帐户，其原籍国和它的选举，这是基于对宗教和道德品格。 His chief point of view, therefore, is that of narrator of tribal and religious history; and only the details that bear on this history are reported.他的主要观点来看，因此，是叙述者的部族和宗教史;只有细节都肩负着这一历史报告。
§ 10. § 10 。 It is his primary intention to show that the people of Israel are descended in a direct line from Adam, the first man created by God, through legitimate marriages in conformity with Israelitish moral ideals, ie, monandric marriages.这是他的主要意图表明了以色列人民的后裔，在直接从亚当，第一名男子上帝创造的，通过合法婚姻符合israelitish道德理想，即monandric婚姻。 Offshoots branch from this main line at central points represented by Adam, Noah, Shem, Eber, Abraham, and Isaac, though their subsequent legitimacy can not be guaranteed.想出名，从分行这条主线，在中央点为代表的亚当，诺亚， SHEM后， ， EBER ，亚伯拉罕和以撒，但随后将其合法性无法保证。 Linguistically the descent from the main line is always indicated by the word , vouching for the paternity; while descent in a branch line is indicated by .语言上的后裔为主线，是永远表示，由这个词，来见证陪，而后裔的一个分支线显示。 This is the explanation of the interchange of these two words, a phenomenon which has never yet been correctly interpreted.这是解释的交汇处的这两个词语，这种现象从未尚未正确理解。 The line branching off at any one central point is always fully treated before the next member of the main line is mentioned.线分支在任何一个中心点是始终充分处理，才可在未来的成员为主线，是提过。 Only such matters are related in regard to the branch lines as are important for the history of humanity or that of Israel.只有这些问题都在相关方面向支线，因为是重要的是在人类历史上，或者说以色列。 No fact is ever introduced merely on account of its historical or antiquarian value.没有任何事实是有史以来推出仅仅考虑到它的历史或文物价值。 In the main line the interest is concentrated upon the promised, long-expected generations of Isaac-Jacob, his sons and grandsons-who safely pass through all dangers and tribulations, emphasis being laid on their religious and moral character.在这条主线的利益是集中后的承诺，期待已久的几代人的艾萨克-雅各布，他的儿子和孙子们谁平安穿越所有危险和磨难，重点放在他们的宗教和道德品格。
§ 11. § 11 。 The events are related in definite chronological order, the chief dates being as follows:该事件涉及在一定的时间顺序，行政日期如下：
see table见表
The year of the Creation is the year 3949 before the common era.今年的创建，是3949年前，共同的时代。 The ten generations before the Flood attain to ages varying between 777 years (Lamech) and 969 years (Methuselah), with the exception of Enoch (365 years).十年前几代洪水，以达到不同年龄之间七百七十七年（拉麦）和九六九年（ methuselah ） ，除伊诺克（ 365年） 。 Those of the ten generations after the Flood vary between 600 years (Shem) and 148 (Nahor).那些对10代大洪水过后之间出现，而600年（ SHEM后）和148 （拿鹤） 。 All the reasons for the details of this chronology have not yet been discovered.所有原因的细节，这年表尚未被发现。 Oppert has declared (in "REJ" 1895, and in Chronology) that the figures are connected with ancient Babylonian chronological systems.奥佩特已宣布（在"相互执行判决" ， 1895年，并在年表）表示，该数字与古巴比伦时间顺序系统。 The variations found in the Septuagint and in the Samaritan Pentateuch were introduced for certain purposes (see Jacob in "JQR" xii. 434 et seq.).的变化，发现在septuagint和撒玛利亚pentateuch介绍，为某些目的（见雅各布在" jqr "十二434页起） 。 The correctness of the Masoretic figures, however, is evident from the context.正确性的马索拉经文数字，但由此可见，从上下文中。
§ 12. § 12 。 Anachronisms such as various critics allege are found in Genesis do not in reality exist; and their assumption is based on a misunderstanding of the historiographic principles of the book.过时的条文，如各种批评人士指称，被发现在成因并不在现实中存在和他们的假设是基于一种误解，对史学的原则，这本书。 Thus the history of a generation no longer of importance is closed and the death of its last member noted, although it may not be contemporaneous with the next succeeding generation, to which the attention is then exclusively directed.因此，历史上的一代人已不再重要的是封闭和死亡的最后成员指出，虽然它可能不是当期与未来一代人，其中关注的是，然后专门指示。 This view explains the apparent contradictions between xi.这一观点解释了明显的矛盾十一。 32 and xi. 32及十一。 26, xii. 26 ，第十二章。 4; also between xxv. 4 ，也与二十五。 7 and xxv.第七条和二十五。 26; xxi. 26二十一。 5 and xxv. 5和二十五。 20; xxxv.第20条;三十五。 28 (Jacob was at that time 120 years old) and xlvii. 28 （雅各布是在那个时间120岁）和四十七。 9; xxxvii. 9 ;三十七。 2, xli. 2 ，四十一。 46; etc. In ch. 46 ;等在CH 。 xxxiv.三十四。 Dinah is not six to seven years old, nor Simeon and Levi eleven and ten respectively, but (xxxv. 27, xxxvii. 1 et seq., xxxiii. 17) each is ten years older. dinah不是6至7岁，也没有西麦和Levi 11个和10个，分别，但（ xxxv. 27 ，三十七1段及以下各段，三十三17 ）每一是十年以上。 The events in ch.该事件在CH 。 xxxviii.三十八。 do not cover twenty-three years-from the sale of Joseph in his seventeenth year to the arrival of Judah's grandsons in Egypt (xlvi. 12) in Joseph's fortieth year-but thirty-three years, as the words (elsewhere only in xxi. 22 and I Kings xi. 29) refer back in this case to xxxiii.不包括23年-从出售约瑟夫在他的第十七一年的到来，犹大的孙子，在埃及（ xlvi. 12 ） ，在约瑟夫的40年，但33年，由于字（别处仅在二十一。 22日我和国王十一29 ）是指在这种情况下，以三十三。 17. 17 。 The story is introduced at this point to provide a pause after ch.故事是介绍在这一点上，以提供一个稍停后，你的。 xxxvii.三十七。
§ 13. § 13 。 Nor are there any repetitions or unnecessary doublets.也没有任何重复或不必要的双重带。 If ch.如果你的。 ii.二。 were an account of the Creation differing from that found in ch.人帐户的建立区别于发现，在CH 。 i., nearly all the events would have been omitted; it is, however, the story in detail of the creation of man, introduced by a summary of what preceded.一，几乎所有的活动，会被省略;然而，它的故事详细的创建人，由一个简要的是什么之前。 Neither are there two accounts of the Flood in ch.既不是有两个帐户的洪水在CH 。 vi.-ix., in which no detail is superfluous. vi.-ix. ，其中任何一个细节是多余的。 The three accounts of the danger of Sarah and Rebekah, ch.三个帐户的危险Sarah和rebekah ，甲烷。 xii., xx., and xxvi., are not repetitions, as the circumstances are different in each case; and ch.十二，二十，二十六，都不会重复，因为情况不同，在每一个案件;和CH 。 xxvi.二十六。 refers expressly to ch.指中明文规定的CH 。 xx.二十。 The account in xix.该帐户在十九。 29 of the destruction of Sodom and Gomorrah and the rescue of Lot, is but a summary introducing the story that follows, which would not be comprehensible without xix. 29销毁路透社和gomorrah并救出了很多，但是只是一个简要介绍故事如下，是不会理解的，没有十九。 14, 23, 28. 14 ， 23 ， 28 。 Repeated references to the same place (Beth-el, xxviii. 19, xxxv. 15), or renewed attempts to explain the same name (Beer-sheba, xxi. 31, xxvi. 33; comp. xxx. 20 et seq.), or several names for the same person (xxvi. 34, xxvii. 46-xxxvi. 2 for Esau's wives) are not contradictions.反复引用同一地方（事-下午，二十八， 19日，三十五， 15 ） ，或再次试图解释同一名称（啤酒-谢巴， 21 。 31 ， 26 。 33 ;可比XXX计划20页起） ，或几个名称为同一人（ xxvi. 34 ，二十七， 46 -三十六。 2 ，以扫的妻子）是不矛盾的。 The change of Jacob's name into that of "Israel" is not narrated twice; for xxxii.改变雅各的名字改为"以色列"不是解说的两倍;三十二。 29 contains only the announcement by the messenger of God. 29只含有宣布，由信使神。
Apparently no exegete has noted that is a parenthesis often found in prophetic speeches ("Not Jacob-thus it will be said [ie, in xxxv. 10]-shall be thy name"); is an impossible construction in Hebrew; xxxii.但显然没有exegete已经注意到这是一个插入语经常发现在先知性发言（ "没有雅各布-因此，它会说： [即，在三十五， 10 ] -应你的名字" ） ;是一个不可能的建设希伯来语;三十二。 4 et seq.第4页起。 and xxxiii.和三十三。 1 et seq.一日页起。 do not prove, contrary to xxxvi.这样做并不能证明，违反了三十六。 6-7, that Esau was living at Seir before Jacob's return. 6-7 ，以扫住在以前的SEIR雅各布的回报。 The account of the sale of Joseph as found in xxxvii.该帐户的出售约瑟夫发现三十七。 1-25, 28, 29-36; xl. 1-25 ， 28 ， 29-36 ;销售。 1 et seq.一日页起。 does not contradict xxxvii.并不矛盾，三十七。 25-27, 28; xxxix. 25-27日， 28日;三十九。 ; forthe Midianites were the middlemen between the brothers and the Ishmaelites, on the one hand, and between the latter and Potiphar, on the other. ; forthe米甸人被中间商之间的兄弟和ishmaelites ，一方面结合，与后者而potiphar ，另一方面。 Potiphar is a different person from the overseer of the prison; and Joseph could very well say that he had been stolen, ie, that he had been put out of the way (xl. 15). potiphar是一个不同的人从监督员的监狱;约瑟夫很可能会说，他曾被盗，即表示，他已经提列的方式（ xl. 15 ） 。
§ 14. § 14 。 It is the purpose of the book, on its religious as well as its historic side, to portray the relation of God to humanity and the behavior of the latter toward Him; His gracious guidance of the history of the Patriarchs, and the promises given to them; their faith in Him in spite of all dangers, tribulations, and temptations; and, finally, the religious and moral contrasts with Hamitic (Egyptian and Canaanite) behavior.这是为了这本书，对自己的宗教，以及其历史的一面，塑造的关系，上帝对人类的行为，后者对他的，他大方地指导了历史上的长者，并承诺给予他们自己的信念，他不顾一切艰险，磨难，诱惑，并最终接受宗教和道德反差与hamitic （埃及和canaanite ）的行为。
§ 15. § 15 。 Religion of Genesis.宗教的起源。
Being a historical narrative, no formal explanations of its religious views are found in Genesis; but the stories it contains are founded on such views, and the author furthermore looks upon history as a means of teaching religion.作为一个历史叙述，并没有正式的解释，其宗教的意见，发现在成因，但故事亦是建基于这种看法，笔者此外看待历史，作为一种手段，宗教课程。 He is a historian only in virtue of being a theologian.他是一位历史学家只有借助作为一个神学家。 He inculcates religious doctrines in the form of stories.他inculcates宗教教义的形式故事。 Instead of propounding a system he describes the religious life.而不是问题研究的制度，他描述了宗教生活。 The book therefore contains an inexhaustible fund of ideas.这本书因此包含一个取之不尽，用之不竭的基金的想法。 The most important among these, regarding God, the Creation, humanity, and Israel's Patriarchs, may be mentioned here.其中最重要的，这些，就为神，创作，人道，自由和以色列的长者，可在此提及。
§ 16. § 16 。 There is only one God, who has created heaven and earth (that is, the world), and has called all objects and living beings into existence by His word.是不是只有一个神，他创造了天与地（即世界） ，并呼吁所有的对象和生活的人存在，由他所说的话。 The most important point of the theology of Genesis, after this fundamental fact, is the intentional variation in the name of God.最重要的一点，对神学的成因后，这个基本事实，是蓄意的变化，在上帝的名义。 It is the most striking point of the book that the same God is now called "Elohim" and now "Yhwh."这是最引人注目的一点，这本书说，同时，神是现在所谓的"耶洛因"过去和现在" yhwh " 。 In this variation is found the key to the whole book and even to the whole Pentateuch.在这种变异被发现的关键整本书，甚至给整个pentateuch 。 It is not accidental; nor are the names used indifferently by the author, though the principle he follows can not be reduced to a simple formula, nor the special intention in each case be made evident.这不是偶然，也不是所使用的名称是由冷漠的作者，虽然他原则如下不能沦为一个简单的公式，也没有特别的用意，在每个案件作出明显的。
§ 17. § 17 。 "Yhwh" is the proper name of God (= "the Almighty"; see Ex. iii. 12 et seq., vi. 2), used wherever the personality of God is to be emphasized. " yhwh "是正确的真主的名义（ = "万能" ，见特惠第三节12段及以下各段，六， 2 ） ，使用到哪里，人格神的是要得到强调。 Hence only such expressions are used in connection with "Yhwh" as convey the impression of personality, ie, anthropomorphisms.因此，只有这样的正则表达式用结合" yhwh "传达的印象是个性，即anthropomorphisms 。 Eyes, ears, nose, mouth, face, hand, heart are ascribed only to "Yhwh," never to "Elohim."眼，耳，鼻，口，脸，手，心，是认定的只是" yhwh ， "永远"耶洛因" 。 These anthropomorphisms are used merely to suggest the personal life and activity of God, and are not literal personifications, as is conclusively proved by the fact that phrases which would be actual anthropomorphisms-eg, "God sees with His eyes"; "He hears with His ears"; "one sees God's face" ("head," "body," etc.)-never occur.这些anthropomorphisms使用只是为了显示个人生活及活动的上帝，而不是字面的拟人，因为是决定性地证明了一个事实，这句话将成为现实anthropomorphisms -例如， "上帝与他的眼睛" ， "他听见同他的耳朵" ， "一看到上帝的脸" （ "元首" ， "身体"等） -永远不会发生。 The expression "Yhwh's eyes" indicates divine knowledge of what may be seen through personal apperception; "Yhwh's ears," what may be heard; = "God's anger" indicates the reaction of God's moral nature against evil; "Yhwh's mouth" indicates the utterances of the God who speaks personally; "Yhwh's face" indicates immediate personal intercourse with the God who is felt to be present; "Yhwh's hand" indicates His sensible manifestations of power; "Yhwh's heart" indicates His thoughts and designs.表达" yhwh的眼睛" ，显示出神圣的知识是什么，可视为通过个人觉" ; yhwh的耳朵， "什么可能被听到; = "上帝的愤怒" ，显示的反应上帝的道德性质，对邪恶的" ; yhwh大开口" ，表明话语对上帝的人讲个人" ; yhwh的脸"为标题，显示即时的个人与上帝的人是感觉在场" ; yhwh的手" ，显示出他的明智表现的权力" ; yhwh的心" ，显示出他的思考和设计。 The phrase "Yhwh, a personal God," characterizes fully the use of this name.短语" yhwh ，个人上帝"的特点，充分利用这个名字。 A person or a nation can have personal relations with the personal Yhwh only; and only He can plan and guide the fate of either with a personal interest.一个人或一个民族可以有个人的关系，与个人yhwh只;只有他才能够规划和引导的命运，要么同个人利益。 Yhwh is the God of history and of the education of the human race. yhwh是上帝的历史和教育的人类。 Only Yhwh can exact a positive attitude toward Himself, and make demands upon man that are adequate, ie, moral: Yhwh is the God of positive morality.只有yhwh可以精确持积极态度，本人，并提出要求后，这名男子已经足够，即道德： yhwh是上帝的正面道德。 A personal, inner life longing for expression can be organized into definite form and find response only if Yhwh be a personal, living God.个人，党内生活的向往，表达的，可以组织成一定的形式，并找到应对的唯一如果yhwh是一个个人，活着的上帝。 Yhwh is the God of ritual, worship, aspiration, and love. yhwh是神的祭祀，祈祷，愿望和爱戴。
§ 18. § 18 。 "Elohim" is an appellative, and the general name for the divinity, the superhuman, extramundane being, whose existence is felt by all men-a being that possesses intelligence and will, exists in the world and beyond human power, and is the final cause of all that exists and happens. "耶洛因"是一个称谓，和一般的名称为神，超人， extramundane目前，它的存在是觉得所有男人-一种被认为具有智慧和意志，存在于世界和超越人类力量，是最终造成这一切存在和发生。 "Yhwh" is concrete; "Elohim" is abstract. " yhwh "是具体的; "耶洛因" ，是抽象的。 "Yhwh" is the special," Elohim" the general, God. " yhwh "是很特别"耶洛因"一般，上帝。 "Yhwh" is personal; "Elohim." " yhwh " ，是个人" ;耶洛因" 。 impersonal.人性。 Yet there is no other Elohim but Yhwh, who is "ha-Elohim" (the Elohim).然而，没有任何其他耶洛因，但yhwh ，谁是"房委会-耶洛因" （耶洛因） 。
The following points may be observed in particular:以下各点可以看出，特别是：
(a) "Elohim," as genitive of a person, indicates that the latter has superhuman relations (xxiii. 6; similarly of an object, xxviii. 17, 22). （一） "耶洛因， "由于领一个人，表明后者有超人的关系（ xxiii. 6 ;同样的一个对象，二十八。 17 ， 22 ） 。
(b) It also indicates ideal humanity (xxxiii. 10; comp. xxxii. 29). （二）它也表明，人类理想（ xxxiii. 10岁;可比。三十二。 29 ） 。
(c) "Elohim" expresses the fate imposed by a higher power. （三） "耶洛因"体现了命运强加的一个更高的力量。 The statement "A person is prosperous" is paraphrased by "Elohim is with him," which is distinctly different from "Yhwh is with him."声明： "一个人是繁荣"的是paraphrased "耶洛因，是他的说法， "这是截然不同的，由" yhwh是与他" 。 While the former indicates objectively a person's prosperity with regard to a single event, the latter expresses the higher intentions and consecutive plans of the personal God in regard to the person in question.而前者则表明，客观上一个人的繁荣，对于一个单一的事件，后者则体现了较高的意图，以及连续计划的个人上帝在人身等方面的问题。 Abimelech says to Abraham, "Elohim is with thee in all that thou doest" (xxi. 22), while he says to Isaac, "Yhwh is with thee," and "thou art now the blessed of Yhwh" (xxvi. 28, 29).亚比米勒说，亚伯拉罕， "耶洛因，是与你在所有你的旨意行" （ xxi. 22 ） ，而他说，以艾萨克， " yhwh是祢" ， "祢现在有福的yhwh " （ xxvi. 28 29 ） 。 For Abimelech had at first tried in vain to injure Isaac; but later he convinced himself () that evidently () it was the Yhwh worshiped by Isaac that designedly protected and blessed the latter.为亚比米勒曾在第一次尝试，妄图损害艾萨克，但后来他自己确信（ ）表示，很明显（ ） ，这是yhwh崇拜由艾萨克说， designedly保护，并有福了后者。 Again, in xxi.再次，在二十一。 20: "And Elohim was with the lad"; for Ishmael did not belong to the chosen line, concerning which God had special plans. 20 ： "耶洛因是与法援署" ;伊斯梅尔不属于所选择的路线，其中涉及上帝的专项规划。 Yhwh, however, is always with Israel and its heroes (xxvi. 3, 28; xxviii. 15 [xxxii. 10, 13]; xlvi. 4; Ex. iii. 12; Num. xxiii. 21; Deut. ii. 7; xx. 1; xxxi. 8, 23; Josh. i. 5, 9, 17; iii. 7; Judges ii. 18; vi. 12, 16; I Sam. iii. 19; xvi. 18; xviii. 12, 14; xx. 13; II Sam. vii. 3, v. 10; I Kings i. 37; II Kings xviii. 7). yhwh ，不过，始终是同以色列和自己的英雄（ xxvi. 3条， 28条;二十八。 15 [三十二。 10 ， 13 〕 ;四十六。四日;特惠。三， 12岁;序号。二十三， 21个; deut第二节7 ;二十。一日;三十一， 8日， 23日;乔什一， 5 ， 9 ， 17 ;三，七日;法官二， 18岁;六，十二，十六，我萨姆三。 19 ;十六， 18岁; 18 12 ， 14票;二十。 13 ;第二萨姆七。三，五，十，我国王一， 37 ;二，国王队18 7段） 。 Particularly instructive is Jacob's vow, xxviii.特别有启发性，是雅各布的誓言，二十八。 20 et seq., "If Elohim will be with me . . . then shall Yhwh be my Elohim." 20段及以下各段， "如果耶洛因将与我… … 。则不得yhwh成为我的耶洛因" 。 Adverse fate especially is, out of fear, euphemistically ascribed to the general Elohim, the impersonal God, rather than to Yhwh xlii.不良的命运尤其是出于恐惧，婉转地归因于一般耶洛因，人称神，而不是yhwh四十二。 28). 28 ） 。
(d) As "Elohim" designates the universal ruler of the world, that term is used in ch. （四）由于"耶洛因"指定普遍统治者的世界，这个词是用来在CH 。 i.一。 in the story of the Creation; but in order to designate this Elohim as the true God the word "Yhwh" is always addedin the following chapters (ii., iii.).在故事的创作，但以候任本耶洛因为真正的上帝一词" yhwh "始终是addedin以下各章（ ii. ，三） 。 (e) In so far as man feels himself dependent upon Elohim, whom he needs, the latter becomes his Elohim. （ e ）在目前为止，由于人觉得自己取决于耶洛因，他所需要的，后者成为他的耶洛因。 As the term "Elohim" includes the idea of beneficent power, this relation becomes, on the part of God, that of the omnipotent patron, and, on the part of man, that of the protégé, the one who needs protection and offers respect and obedience (xvii. 7, xxviii. 22).因为"耶洛因"包括理念的慈悲力量，这种关系变得，对部分上帝，是由万能的靠山，并就部分人，即该protégé ，谁需要保护，并提供尊重和顺从（ xvii. 7 ，第28 22段） 。 The same interpretation applies to "Elohim" followed by the genitive of a person.同样的解释适用于"耶洛因" ，然后由领属的一个人。 (f) Elohim is the religious meeting-ground between the believer in Yhwh and persons of a different faith (xiv. 22; xx. 13; xxi. 23; xxxix. 9; xli. 16, 25, 28, 32, 38). （六）耶洛因，是宗教会议，地面之间的拥护者yhwh和人的不同信仰（ xiv. 22条;二十。 13 ;二十一， 23岁;三十九， 9 ;四十一， 16 ，第25 ，第28 ， 32 ， 38 ） 。 (g) "Elohim" is the appellation of God used in connection with the person who is inclined toward Yhwh, but whose faith is not yet fully developed; for the one who is on the way to religion, as Melchizedek (ch. xiv.) and Abraham's servant (ch. xxiv.; comp. Jethro in Exodus and Balaam in Numbers; see §§ 28, 31). （七） "耶洛因"是称谓的上帝用他涉嫌与人则倾向于yhwh ，但其信仰的是尚未充分开发，为一个人，是就未来路向宗教，作为melchizedek （章十四。 ）和亚伯拉罕的仆人（章24条。 ;可比。 jethro在流亡和balaam在号码;见§ § 28 ， 31 ） 。
(h) "Elohim" represents God for those whose moral perception has been blunted by sin (iii. 3, 5); from the mouths of the serpent and the woman instead of "Jahweh" is heard "Elohim"; they desire to change the idea of a living God, who says, "Thou shalt," into a blurred concept of an impersonal and indefinite God. （八） "耶洛因"代表上帝对于那些道德认知已经淡薄，由单仲偕（ iii.三，五） ;从嘴巴的毒蛇及该名女子不是" jahweh " ，是听到"耶洛因" ，他们渴望改变构思一个活着的上帝，他说， "你" ，成为一个模糊的概念，是一个客观的和无限期上帝。 But the God who pronounces judgment is Yhwh (ch. ii., iii.; on Cain, ch. iv.; in connection with the Flood, vi. 3-8; the tower of Babel, xi. 5 et seq.; Sodom and Gomorrah, xviii. 19; Er and Onan, xxxviii. 7, 10).但上帝判决的判断是yhwh （章二，三;该隐，你的四。 ;涉嫌与洪水，六3-8 ;塔通天塔，十一，五段及以下各段;路透社和gomorrah ，十八，十九; ER和onan ，三十八，第7 ，第10 ） 。 (i) Although the personality of Elohim is indistinct, he yet is felt to be a moral power making moral demands. （ i ）虽然人格耶洛因是模糊的，他却认为是一个道德力量，使道德要求。 The moral obligation toward him is the negative virtue of the "fear of God," the fear of murder (xx. 11), unchastity (xxxix. 9), injustice (xlii. 18), and renunciation (xxii. 12).道义上的责任，对他的将是消极的美德"的恐惧上帝"的恐惧谋杀（ xx. 11 ） ，不贞洁（ xxxix. 9 ） ，非正义（ xlii. 18 ） ，和放弃（ xxii. 12 ） 。 (k) "Elohim" also means the appearance of the Deity, and hence may be synonymous with "mal'ak." （十一） "耶洛因" ，也是指的外观神，因此，可以等同于" mal'ak " 。 It may also designate an object of the ritual representing or symbolizing the Deity (xxxv. 2).它也可以指定一个对象的祭祀代表或象征着神（ xxxv. 2 ） 。
§ 19. § 19 。 "Elohim" is more explicitly defined by the article; "ha-Elohim," ie, "the Elohim" or "of the Elohim," is sometimes used to identify an "Elohim" previously mentioned (xvii. 18; comp. verse 17; xx. 6, 17; comp. verse 3). "耶洛因" ，是更明确地界定了政府文章称"房委会-耶洛因" ，即"耶洛因"或"的耶洛因， "有时被用来确定一个"耶洛因"前面提到的（ xvii. 18岁;可比。韵文17 ;二十。 6日， 17日;可比。韵文3 ） 。 The single, definite, previously mentioned appearance of an Elohim is called "ha-Elohim," being as such synonymous with "Mal'ak Yhwh" (xxii. 1, 3, 9, 11, 15), both speaking for Yhwh (verse 16; comp. xlviii. 15).单一的，明确的，前面提到的出现一个耶洛因，是所谓的"夏耶洛因" ，正因为这样的同义词" mal'ak yhwh " （ xxii. 1 ，第3 ，第9 ，第11 ， 15 ） ，均谈到为yhwh （韵文第16条;可比。 48 。 15 ） 。 "Ha-Elohim," when derived from "Elohim," is a preparation for "Yhwh"; when derived from "Yhwh" it is a weakening of the idea of God (see §§ 31 et seq.). "夏耶洛因， "当来自"耶洛因， "是一个准备" yhwh " ;所得时，从" yhwh ： "这是一个削弱了的上帝观（见§ § 31页起） 。 Although these examples do not exhaust the different uses of these two names, they are sufficient to show the author's intentions.虽然这些例子并不废气的不同用途这两个名字，他们是不足以说明作者的意图。
§ 20. § 20 。 A rare term for "God" is "El Shaddai" (xvii. 1, xxviii. 3, xxxv. 11, xliii. 13, xlviii. 13; "Shaddai" in xlix. 25).一种罕见的任期为"上帝" ，是"厄尔尼诺shaddai " （ xvii. 1 ，二十八。 3 ，三十五， 11 ，四十三， 13 ， 48 13 " ; shaddai " xlix 25段） 。 The usual translation and interpretation, "Almighty," is entirely unsupported.通常的翻译和解释， "法力无边" ，是完全没有证据证明。 The term, when closely examined, means "the God of faith," ie, the God who faithfully fulfils His promises.任期时，严格审查，是指"以上帝的信仰" ，即上帝的人，忠实地履行他的诺言。 Perhaps it also means a God of love who is inclined to show abundant love.或许这也意味着神爱的人倾向于以示丰富的爱。
§ 21. § 21 。 God as a personal being is not only referred to in anthropomorphistic and anthropopathic terms, but He also appears to man and speaks with him.上帝看成是个人的福祉，是不是只是指在anthropomorphistic和anthropopathic条款，但他似乎也有男子，并说他的说法。 Thus He speaks with Adam and Eve, Cain, Noah, Abraham, Hagar, Abimelech, Isaac, Jacob, and Laban.因此，他说，与亚当和夏娃，该隐，诺亚，亚伯拉罕， hagar ，亚比米勒，以撒，雅各，并主持。 But He appears only from the time of Abraham, and in different ways.但是他似乎只是从时间的亚伯拉罕，并以不同的方式。 An Elohim "appears" to Abimelech and Laban in a dream at night (xx. 3, xxxi. 24); a mal'ak Yhwh appears to Hagar (xvi. 7 et seq.), being called in verse 13 simply "Yhwh."一个耶洛因"似乎"亚比米勒和主持，在一个梦想，在昨晚（ xx. 3 ，三十一， 24 ） ; mal'ak yhwh似乎hagar （ xvi.第7页起） ，被称为在韵文13简单的" yhwh 。 " Yhwh appears to Abram (xii. 7, xv. 1); in a vision (xii. 1, 7) apparently accompanied by darkness, a pillar of smoke, and fire; in xvii. yhwh似乎亚伯兰（ xii.七，十五， 1 ） ;在一个愿景（ xii. 1 ， 7 ） ，显然是伴随着黑暗，柱子的烟雾，消防;十七。 Yhwh, who is subsequently called "Elohim" (verses 9, 15, 19), appears, and then ascends (verse 22); in xviii. yhwh ，谁是后来所谓的"耶洛因" （小诗9 ， 15 ， 19 ） ，似乎，然后升入（新诗22 ） ;在十八。 Yhwh appears in the form of three men who visit Abraham, but these speak as one Yhwh in verses 13, 17, 20, 26, and 33, who then leaves, while the two messengers go to Sodom. yhwh出现在形式的三名男子，他们在访问亚伯拉罕，但这些发言，作为一个yhwh在小诗13 ， 17 ，第20 ，第26和33岁，然后离开，而两名信使前往路透社11 。 Yhwh appears to Isaac on a certain day (xxvi. 2), and again that night (verse 24). yhwh似乎艾萨克对某一天（ xxvi. 2 ） ，并一再表示，昨晚（新诗24 ） 。 Jacob is addressed in a dream by Yhwh (xxviii. 12 et seq.).雅各布是在处理一个梦想，由yhwh （ xxviii.的12页起） 。 In xxxi.在三十一。 3 Yhwh speaks to Jacob; Jacob says (verse 11) that a mal'ak of Elohim appeared to him in a dream.三yhwh发言雅各布;雅各布说， （韵文11日）表示， mal'ak的耶洛因出现在他面前是一个梦想。 In xxxv.在三十五。 9 Elohim again appears to him, in reference to the nocturnal encounter with a "man" (xxxii. 14 et seq.), and ascends (xxxv. 13).九耶洛因再次在他看来，在参考夜间遇到一个"好男人" （ xxxii. 14页起） ，并升入（ xxxv. 13 ） 。 In xlvi.在四十六。 2 Elohim speaks to him in a vision of the night.二耶洛因说，以他的一个梦想的夜晚。
Hence, the appearance of God means either a dream-vision, or the appearance of a messenger sent by God, who speaks in His name, and may therefore himself be called "Elohim of Yhwh."因此，外观的神是指一个梦想-远景，或者外观信使送往上帝，他们说，在他的名字，并有可能因此自己被称为"耶洛因的y hwh" 。
§ 22. § 22 。 "Mal'ak of God" signifies, in the first place, the fortunate disposition of circumstances (xxiv. 7, 40; comp. xlviii. 16), in which case it is parallel to "ha-Elohim," the divine guidance of human life; more often, however, it denotes the "angels" ("mal'akim"), messengers of God in human shape who carry His behests to men and who seem to enter and leave heaven through a gate (xxviii. 11); eg, "Yhwh's messenger" (xvi. 7, 11; xxii. 11, 15); "Elohim's messenger" (xxi. 17; in the plural, xix. 1, 15; xxviii. 12; xxxii. 2); or "ha-Elohim's messenger" (xxxi. 11). " mal'ak上帝"标志，摆在首位，幸运处置的情况下（ xxiv. 7 ，第40条;可比。 48 。 16 ） ，在这种情况下，它是平行的"夏耶洛因， "神的指引人的生命;更多的时候，不过，它指的"天使" （下称" mal'akim " ） ，信使神的人的形状，他们背负着自己的遗志，以男性和人似乎进入及离开天堂，透过大门（ xxviii. 11 ） ;例如， " yhwh的使者" （ xvi. 7 ， 11 ; 22 。 11 ， 15 ） ; "耶洛因的使者" （ xxi. 17人;复数，十九1日， 15日;二十八， 12岁;三十二。 2 ） ; "夏耶洛因的使者" （ xxxi. 11 ） 。 The "man" who wrestled with Jacob likewise seems to have been a mal'ak (xxxii. 25, 29, 31), and the men whom Abraham entertained and who saved Lot were also mal'akim (xviii., xix.). "好男人"的人抢夺与雅各布同样似乎已成为mal'ak （ xxxii. 25 ， 29 ， 31 ） ，和男子，其中亚伯拉罕受理，并节省了很多人也mal'akim （ xviii. ，十九） 。 According to the popular belief, it is disastrous to meet them (xvi. 13, xxxii. 31).根据有关的民间信仰，它是灾难性的，以满足这些需求（ xvi. 13 ，三十二31 ） 。 On this point, more than on any other, the author seems to have followed popular ideas.在这一点上，比其他任何中，作者似乎都跟随流行的想法。
§ 23. § 23 。 It appears from the