Deuteronomy is the fifth book of the Old Testament in the Bible.申命记是第五本书的旧约在圣经中。 Its name, meaning "repeated law," is based on the book's stylistic form: a series of speeches in which the law originally given on Mount Sinai is repeated by Moses to the next generation.它的名字，意思是“反复”的规定，是基于这本书的文体形式：一系列讲话中，法律原本是鉴于在西奈山是重复的摩西给下一代。 The book consists of a double introduction, a legal section with concluding ritual elaboration, two old poems, and an account of Moses' death.这本书组成的双导言，法律科与总结仪式拟订，两个老的诗歌，和一个帐户的摩西死亡。 Although it is traditionally ascribed to Moses, it could not have been written much earlier than the time of King Josiah (dc 609 BC).虽然这是传统上归因于摩西，它不能被写入更早的时间比国王乔赛亚（直流609 BC ）的。 However, there was probably an earlier edition of the central legal section dating to the reign of Hezekiah (c. 700 BC). The principal themes of Deuteronomy include the election of Israel by God, trust in God's power, rejection of foreign gods, and the importance of the Mosaic law.不过，有可能是较早版本的中央法律科可追溯至统治hezekiah （长公元前700年） 。 主要的主题申命记包括选举，以色列上帝，信任，在上帝的权力，拒绝接受外国神，和的重要性，镶嵌法。
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Bibliography
参考书目
L Goldberg,
Deuteronomy (1986); AD Phillips, Deuteronomy (1973); M Weinfeld, Deuteronomy and
the Deuteronomic School (1972).升戈德堡，申命记（ 1986年） ;广告菲利普斯，申命记（ 1973年）
;米weinfeld ，申命记和deuteronomic学校（ 1972年） 。
In all the Hebrew manuscripts the Pentateuch (qv) forms one roll or volume divided into larger and smaller sections called parshioth and sedarim. 在所有希伯来文手稿该pentateuch （请参阅）形式一轧辊或体积分为较大和较小部分所谓parshioth和sedarim 。 It is not easy to say when it was divided into five books. This was probably first done by the Greek translators of the book, whom the Vulgate follows. 这不是说来容易，当它被分成五本书，这大概是第一次做了由希腊翻译这本书，人武加大如下。 The fifth of these books was called by the Greeks Deuteronomion, ie, the second law, hence our name Deuteronomy, or a second statement of the laws already promulgated.第五是这些书籍被称为由希腊人deuteronomion ，即第二定律，因此，我们的名称申命记，或第二次声明的法律已经颁布。 The Jews designated the book by the two first Hebrew words that occur, 'Elle haddabharim, ie, "These are the words."犹太人指定的这本书由两首希伯来语的话出现， '艾丽haddabharim ，即： “这些都是的话” 。 They divided it into eleven parshioth.他们划分成11 parshioth 。 In the English Bible it contains thirty-four chapters.中，英文圣经，它包含34章。 It consists chiefly of three discourses delivered by Moses a short time before his death.它主要是三个话语所发表的郑慕智短的时间在他死之前。
They were spoken to all Israel in the plains of Moab, in the eleventh month of the last year of their wanderings.他们发言的所有以色列在平原地区的单抗，在第十一届一个月的最后一年，他们的wanderings 。 The first discourse (1-4:40) recapitulates the chief events of the last forty years in the wilderness, with earnest exhortations to obedience to the divine ordinances, and warnings against the danger of forsaking the God of their fathers.第一话语（ 1-4:40 ）概括了行政的事件，过去四十年在旷野，切实嘱托，以服从神的条例，并警告的危险，放弃上帝，他们父辈。 The second discourse (5-26:19) is in effect the body of the whole book.第二话语（ 5-26:19 ）实际上是对身体的整本书。 The first address is introductory to it.在首份施政报告，是介绍给它。 It contains practically a recapitulation of the law already given by God at Mount Sinai, together with many admonitions and injunctions as to the course of conduct they were to follow when they were settled in Canaan.它包含实际上是一个总结的法律已经作出的上帝在西奈山，再加上许多忠告和禁令，以过程中进行他们时有所依循，他们定居在迦南。
The concluding discourse (ch. 27-30) relates almost wholly to the solemn sanctions of the law, the blessings to the obedient, and the curse that would fall on the rebellious.总结话语（ ch. 27日至30日）涉及几乎全部以庄严的法律制裁，祝福，向听话，和诅咒，将属于对反叛。 He solemnly adjures them to adhere faithfully to the covenant God had made with them, and so secure for themselves and their posterity the promised blessings.他郑重adjures他们坚持忠实地公约上帝作出了与他们，所以争取到他们自己和他们的后代所承诺的祝福。 These addresses to the people are followed by what may be called three appendices, namely (1), a song which God had commanded Moses to write (32:1-47); (2) the blessings he pronounced on the separate tribes (ch.33); and (3) the story of his death (32:48-52) and burial (ch. 34), written by some other hand, probably that of Joshua.这些地址，以人民群众是其次可能是所谓的三个附录，即（ 1 ） ，一首歌上帝的命令，郑慕智写（ 32:1-47 ） ; （ 2 ）的祝福，他明显的对独立的部落（社区会堂0.33 ） ; （ 3 ）的故事，他的逝世（ 32:48-52 ）及殓葬（ ch. 34 ） ，写一些另一方面，可能是约书亚。 These farewell addresses of Moses to the tribes of Israel he had so long led in the wilderness "glow in each line with the emotions of a great leader recounting to his contemporaries the marvellous story of their common experience.这些告别的地址，郑慕智，以部落的以色列，他只要在领导的旷野中“辉光在每一行与情绪的一个伟大的领袖，重新向他同时代的奇妙的故事，他们的共同经验。
The enthusiasm they kindle, even to-day, though obscured by translation, reveals their matchless adaptation to the circumstances under which they were first spoken.他们的热情点燃，即使是一天，虽然模糊翻译，揭示了其无可匹敌的适应情况下，他们首先发言。 Confidence for the future is evoked by remembrance of the past.对前途的信心是诱发怀念过去。 The same God who had done mighty works for the tribes since the Exodus would cover their head in the day of battle with the nations of Palestine, soon to be invaded.同时上帝谁做了浩浩荡荡的工程，为部落以来，外流将用于支付他们的头部在一天的战斗，与联合国巴勒斯坦，不久将入侵。 Their great lawgiver stands before us, vigorous in his hoary age, stern in his abhorrence of evil, earnest in his zeal for God, but mellowed in all relations to earth by his nearness to heaven.他们的伟大lawgiver的立场摆在我们面前的，积极的在他的hoary年龄，斯特恩在他的憎恶邪恶，切实在他的热情，为上帝，但mellowed在所有关系到地球，他贴近天堂。 The commanding wisdom of his enactments, the dignity of his position as the founder of the nation and the first of prophets, enforce his utterances.指挥员的智慧，他的成文法，人的尊严，他的立场，作为创始人之一，国家和首先先知，执行他的言论。 But he touches our deepest emotions by the human tenderness that breathes in all his words.但他涉及到我们最深切的情感，由人类压痛认为，呼吸在他的所有话。
Standing on the verge of life, he speaks as a father giving his parting counsels to those he loves; willing to depart and be with God he has served so well, but fondly lengthening out his last farewell to the dear ones of earth.常委会对边缘的生活，他说，作为一名父亲给他的临别律师向那些他热爱;愿意离开，并与上帝他曾这么好，但亲切延长了他的最后告别了亲人的地球。 No book can compare with Deuteronomy in its mingled sublimity and tenderness." Geikie, Hours, etc. The whole style and method of this book, its tone and its peculiarities of conception and expression, show that it must have come from one hand.没有书可以比较与申命记在其相互交织的崇高和温柔“ 。 geikie ，小时，等整个作风和方法，这本书，其语气和其特殊性的概念和表达，表明它必须有来自一方面。
That the author was none other than Moses is established by the following considerations: (1.) The uniform tradition both of the Jewish and the Christian Church down to recent times.该作者不是别人，郑慕智，建立了考虑到下列因素： （ 1 ）统一的传统，这两个犹太和基督教教堂下降至最近的时代。 (2.) The book professes to have been written by Moses (1:1; 29:1; 31:1, 9-11, etc.), and was obviously intended to be accepted as his work. （ 2 ）这本书自称已写的郑慕智（ 1:1 ; 29:1 ; 31:1 ， 9月11日，等等） ，显然是打算被接纳为他的工作。 (3.) The incontrovertible testimony of our Lord and his apostles (Matt. 19:7, 8; Mark 10:3, 4; John 5:46, 47; Acts 3:22; 7:37; Rom. 10:19) establishes the same conclusion. （ 3 ） 。不容置疑的证词，我们的上帝和他的使徒（ matt. 19时07分， 8 ;马克10时03分， 4 ;约翰5点46分， 47 ;行为3时22分; 7时37分;光碟。 10时19分）建立了同样的结论。 (4.) The frequent references to it in the later books of the canon (Josh. 8:31; 1 Kings 2:9; 2 Kings 14:6; 2 Chr. 23:18; 25:4; 34: 14; Ezra 3:2; 7:6; Neh. 8:1; Dan. 9: 11, 13) prove its antiquity; and (5) the archaisms found in it are in harmony with the age in which Moses lived. （ 4 ）频繁的提述，它在后来的书籍的佳能（ josh. 8时31分; 1国王2时09分; 2国王14时06分;人权委员会2 。 23时18分; 25:4 ; 34 ： 14 ;以斯拉3时02分; 7时06分; neh 。 8时01分;丹。 9 ： 11 ， 13 ）证明其古物;和（ 5 ） archaisms发现在它是在和谐与年龄，其中郑慕智生活。 (6.) Its style and allusions are also strikingly consistent with the circumstances and position of Moses and of the people at that time. （ 6 ） ，其风格和典故也惊人地一致的情况和立场，郑慕智和人民的在那个时间。 This body of positive evidence cannot be set aside by the conjectures and reasonings of modern critics, who contended that the book was somewhat like a forgery, introduced among the Jews some seven or eight centuries after the Exodus.这个机构的积极证据，不能预留，由猜测和理由现代批评，谁认为这本书有点像伪造，介绍了其中的一些犹太人七或八世纪后外逃。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Deuteronomy is a partial repetition and explanation of the foregoing legislation together with an urgent exhortation to be faithful to it.申命记是一个局部的重复和解释前述立法连同一项紧迫的劝告，要忠实于它。 The main body of the book consists of three discourses delivered by Moses to the people in the eleventh month of the fortieth year; but the discourses are precede by a short introduction, and they are followed by several appendices.的主体，这本书共分三论述发表的郑慕智向人民负责，在一个月的第十一届第四十年，但话语是先有一个简短的介绍，他们遵循的几个附录。
Introduction, i, 1-5.-Brief indication of the subject matter, the time, and the place of the following discourses.导言，我一- 5. -简要说明此事，时间，地点如下论述。
(1) First Discourse, i, 6-iv, 40.-God's benefits are enumerated, and the people are exhorted to keep the law. （ 1 ）第一话语，我，六-四， 40.神奇摩的好处列举的，人民是告诫，以保持法律。
(a) i, 6-iii, 29.-The main occurrences during the time of the wandering in the desert are recalled as showing the goodness and justice of God. （一）我，六月三， 29. -主要发生在时间，游荡在沙漠中回顾了作为显示善良和正义的上帝。
(b) iv, 1-40.-Hence the covenant with God must be kept. （二）四， 1 - 40. -因此，公约与上帝必须保持。 By way of parenthesis, the sacred writer adds here (i) the appointment of three cities of refuge across the Jordan, iv, 41-43; (ii) an historical preamble, preparing us for the second discourse, iv, 44-49.的方式，括号中，神圣的作家在这里补充（一）任命三个城市的收容所全国约旦，四， 41-43 ; （二）历史的序言部分，我们准备为第二次的话语，四， 44-49 。
(2) Second Discourse, v, 1-xxvi, 19.-This forms almost the bulk of Deuteronomy. （ 2 ）第二话语，五， 1 - 26 ， 19. -这个形式，几乎大部分的申命记。 It rehearses the whole economy of the covenant in two sections, the one general, the other particular.它rehearses整个经济的盟约在两个区段，一个一般，尤其是其他。
(a) The General Repetition, v, 1-xi, 32.-Repetition of the decalogue, and reasons for the promulgation of the law through Moses; explanation of the first commandment, and prohibitions of all intercourse with the gentiles; reminder of the Divine favours and punishments; promise of victory over the Chanaanites; God's blessing on the observance of the Law, His curse on the transgressors. （一）一般的重复，五，一喜， 32.重复十诫及原因，颁布该法的通过摩西;解释第一诫命，并禁止所有与外邦人;提醒的神的恩惠和惩罚;的承诺，胜利超过chanaanites ;上帝的祝福对遵守法律，他的诅咒就transgressors 。
(b) Special Laws, xii, 1-xxvi, 19.-(i) Duties towards God: He is to be duly worshiped, never to be abandoned; distinction of clean and unclean meats; tithes and first-fruits; the three principal solemnities of the year. （二）特别法，第十二章， 1 - 26 ， 19 .- （一）对上帝的职责：他是为已妥为崇拜，永不放弃;区分清洁和不洁的肉类; tithes和第一水果;三个主要solemnities的一年。 (ii) Duties towards God's representatives: toward the judges, the future kings, the priests, and Prophets. （二）职责，对上帝的代表：对法官，未来的国王，祭司，和先知。 (iii) Duties towards the neighbour: as to life, external possessions, marriage, and various other particulars. （三）职务，对邻居：作为生命，对外财产，婚姻，以及其他各种细节。
(3) Third Discourse, xxvii, 1-xxx, 20.-A renewed exhortation to keep the law, based on diverse reasons. （ 3 ）第三话语，二十七， 1 -第XXX号20. -再次告诫保持法律的基础上，不同的原因。
(a) xxvii, 1-26.-Command to inscribe the law on stones after crossing the Jordan, and to promulgate the blessings and curses connected with the observance or non-observance of the law. （一）二十七， 1 - 26.指挥登记法的石块后，穿越约旦，并颁布的祝福和诅咒与遵守或不遵守法律。
(b) xxviii, 1-68.-A more minute statement of the good or evil depending on the observance or violation of the law. （二）二十八， 1 - 68. -一个更分钟的声明好或邪恶取决于对遵守或违反法律。
(c) xxix, 1-xxx, 20.-The goodness of God is extolled; all are urged to be faithful to God. （三）第29号， 1 -第XXX号20. -善的上帝是颂扬;所有呼吁忠于上帝。
(4) Historical Appendix, xxxi, 1-xxxiv, 12. （ 4 ）历史附录，三十一， 1 -第三十四， 12 。
(a) xxxi, 1-27.-Moses appoints Josue as his successor, orders him to read the law to the people every seven years, and to place a copy of the same in the ark. （一）三十一， 1 - 27. -摩西任命josue作为他的继任者，命令他看到这部法律没有向人民负责，每七年，并把副本，同时在方舟。
(b) xxxi, 28-xxxii, 47.-Moses calls an assembly of the Ancients and recites his canticle. （二）三十一， 28 -三十二， 47. -摩西呼吁大会，古人和recites他canticle 。
(c) xxxii, 48-52.-Moses views the Promised Land from a distance. （三）三十二， 48 52. -郑慕智的意见，应许之地从一个距离。
(d) xxxiii, 1-29.-He blesses the tribes of Israel. （四）三十三， 1 - 29. -他祝福部落以色列。
(e) xxxiv, 1-12.-His death, burial, and special eulogium. （五）第三十四， 1 - 12. -他死后，埋葬，以及特别eulogium 。
III.三。 AUTHENTICITY真实性
The contents of the Pentateuch furnish the basis for the history, the law, the worship, and the life of the Chosen People of God.的内容，该pentateuch提供依据，为历史，法律，宗教和生活，所选择的人，上帝的。 Hence the authorship of the work, the time and manner of its origin, and its historicity are of paramount importance.因此，作者的工作，时间和方式，其原产地，其历史性是头等重要的意义。 These are not merely literary problems, but questions belonging to the fields of history of religion and theology.这些都是不只是文学的问题，但问题属于该领域的历史，宗教和神学。 The Mosaic authorship of the Pentateuch is inseparably connected with the question, whether and in what sense Moses was the author or intermediary of the Old-Testament legislation, and the bearer of pre-Mosaic tradition.镶嵌作者的pentateuch是密不可分与问题，是否以及在何种意义上，郑慕智是作者或中介的老遗嘱的法例，和无记名前花叶传统。 According to the trend of both Old and New Testament, and according to Jewish and Christian theology, the work of the great lawgiver Moses is the origin of the history of Israel and the basis of its development down to the time of Jesus Christ; but modern criticism sees in all this only the result, or the precipitate, of a purely natural historical development.根据趋势，旧的和新约圣经，并根据犹太教和基督教神学，工作的伟大lawgiver郑慕智是原产地的历史和以色列的基础上发展到时间耶稣基督;但现代批评认为，在所有这一切，只有结果，或沉淀，一个纯粹的自然的历史发展。 The question of the Mosaic authorship of the Pentateuch leads us, therefore, to the alternative, revelation or historical evolution; it touches the historical and theological foundation of both the Jewish and the Christian dispensation.问题镶嵌作者的pentateuch导致我们，因此，作为替代，启示或历史演变;它涉及的历史和神学思想建设的基础，无论是犹太人和基督教免除。 We shall consider the subject first in the light of Scripture; secondly, in the light of Jewish and Christian tradition; thirdly, in the light of internal evidence, furnished by the Pentateuch; finally, in the light of ecclesiastical decisions.我们应考虑的主题，首先在根据圣经;其次，在针对犹太教和基督教的传统;第三，在根据内部证据，由其pentateuch ;最后，在根据教会的决定。
A. TESTIMONY OF SACRED SCRIPTURE甲的证词，圣经
It will be found convenient to divide the Biblical evidence for the Mosaic authorship of the Pentateuch into three parts: (1) Testimony of the Pentateuch;它会被发现，方便鸿沟圣经的证据，为花叶作者的pentateuch分为三个部分： （ 1 ）的证词，该pentateuch ;
(2) Testimony of the other Old-Testament books; (3) Testimony of the New Testament. （ 2 ）的证词，其他旧遗嘱的书籍; （ 3 ）的证词，新约圣经。
(1) Witness of the Pentateuch （ 1 ）证人的pentateuch
The Pentateuch in its present form does not present itself as a complete literary production of Moses.该pentateuch以其目前的形式并不目前本身作为一个完整的文学生产，郑慕智。 It contains an account of Moses' death, it tells the story of his life in the third person and in an indirect form, and the last four books do not exhibit the literary form of memoirs of the great lawgiver; besides, the expression "God said to Moses" shows only the Divine origin of the Mosaic laws but does not prove that Moses himself codified in the Pentateuch the various laws promulgated by him.它包含了帐户的摩西死亡，故事讲述他生活中的第三人，并在间接的形式，和过去四年的书籍不展出文学形式的回忆录的伟大lawgiver ;此外，表达“上帝对摩西说： “只显示神的起源镶嵌的法律，但并不能证明自己编纂的郑慕智，在pentateuch各种颁布的法律由他。 On the other hand, the Pentateuch ascribes to Moses the literary authorship of at least four sections, partly historical, partly legal, partly poetical.在另一方面， pentateuch赋予摩西的文学作者，至少四个部分，这部分的历史，部分的法律，这部分是诗。 (a) After Israel's victory over the Amalecites near Raphidim, the Lord said to Moses (Exodus 17:14): "Write this for a memorial in a book, and deliver it to the ears of Josue." （一）后，以色列的胜利，超过amalecites近raphidim ，主对摩西说（出埃及记17:14 ）说： “写这为纪念在一本书，并提供它的耳朵josue ” 。 This order is naturally restricted to Amalec's defeat, a benefit which God wished to keep alive in the memory of the people (Deuteronomy 25:17-19).这项命令是自然限制amalec的失败，一个好处，上帝希望永葆，在记忆的人（申命记25:17-19 ） 。 The present pointing of the Hebrew text reads "in the book", but the Septuagint version omits the definite article.目前指向的希伯来文的全文： “在这本书中” ，但septuagint版本忽略了定冠词。 Even if we suppose that the Massoretic pointing gives the original text, we can hardly prove that the book referred to is the Pentateuch, though this is highly probable (cf. von Hummelauer "Exodus et Leviticus", Paris, 1897, p. 182; Idem, "Deuteronomium", Paris, 1901, p. 152; Kley, "Die Pentateuchfrage", Munster, 1903, p. 217).即使我们假设认为， massoretic指向给出了原文，我们很难证明这本书提到的是pentateuch ，虽然这是极有可能（参见冯胡梅劳尔的“出埃及记等利未记” ，巴黎， 1897年， 182页;同上， “ deuteronomium ” ，巴黎， 1901年， 152页; kley ， “模具pentateuchfrage ” ，明斯特， 1903年，第217页） 。 (b) Again, Ex., xxiv, 4: "And Moses wrote all the words of the Lord." （二）再次，当然，二十四， 4 ： “和郑慕智写了所有的话勋爵” 。 The context does not allow us to understand these words in an indefinite manner, but as referring to the words of the Lord immediately preceding or to the so-called "Book of the Covenant", Ex., xx-xxiii.背景不容许我们了解，这些话在无限期的方式，但指的话，主立即之前或到所谓的“图书的盟约” ，当然，第XX -二十三。 (c) Ex., xxxiv, 27: "And the Lord said to Moses: Write thee these words by which I have made a covenant both with thee and with Israel." （三）前，第三十四， 27 ： “耶和华对摩西说：你写这些话由我作出了盟约都与你和与以色列的” 。 The next verse adds: "and he wrote upon the tables the ten words of the covenant."未来诗补充说： “和他写道后，表格中10的话，该公约” 。 Ex., xxxiv, 1, 4, shows how Moses had prepared the tables, and Ex., xxxiv, 10-26, gives us the contents of the ten words.当然，第三十四， 1 ， 4 ，显示如何郑慕智编写了桌子，和前，三十四， 10月26日，让我们的内容，该十个字。 (d) Num., xxxiii, 1-2: "These are the mansions of the children of Israel, who went out of Egypt by their troops under the conduct of Moses and Aaron, which Moses wrote down according to the places of their encamping." （四） NUM个，三十三， 1月2日： “这是大厦的儿童，以色列，谁失控，埃及，由他们根据部队进行摩西和亚伦，摩西写下据的地方，他们的encamping “ 。 Here we are informed that Moses wrote the list of the people's encampments in the desert; but where it this list to be found?我们在这里了解到，郑慕智写的名单人民群众的营地在沙漠中;但它这份名单可以发现？ Most probably it is given in Num., xxxiii, 3-49, or the immediate context of the passage telling of Moses' literary activity; there are, however, scholars who understand this latter passage as referring to the history of Israel's departure from Egypt written in the order of the people's encampments, so that it would be our present Book of Exodus.极有可能是由于在NUM个，三十三， 3-49 ，或立即的背景下通过告诉摩西'文学活动;有，不过，学者，谁明白这一点，后者通过为是指以色列历史上的偏离埃及在书面秩序的人民群众的营地，因此，这将是我们目前的预订和出埃及记。 But this view is hardly probable; for its assumption that Num., xxxiii, 3-49, is a summary of Exodus cannot be upheld, as the chapter of Numbers mentions several encampments not occurring in Exodus.但是，这种观点是难以可能的;其假设NUM个，三十三， 3-49 ，是一个总结出埃及记，不能坚持，作为一章中提到的几个号码营地未发生在出埃及记。
Besides these four passages there are certain indications in Deuteronomy which point to the literary activity of Moses.除了这四个通道，有一些迹象显示，在申命记，其中点到文学活动的郑慕智。 Deut., i, 5: "And Moses began to expound the law and to say"; even if the "law" in this text refer to the whole of the Pentateuchal legislation, which is not very probable, it shows only that Moses promulgated the whole law, but not that he necessarily wrote it. deut 。 ，我， 5 ： “摩西开始阐述法律和说” ;即使“法”在这方面的案文是指整个的pentateuchal法例，这是不太可能的，它表明，只有摩西颁布整个法，但不是他一定会写的。 Practically the entire Book of Deuteronomy claims to be a special legislation promulgated by Moses in the land of Moab: iv, 1-40; 44-49; v, 1 sqq.; xii, 1 sqq.几乎整本书的申命记声称自己是一个特别的法例所颁布的郑慕智在土地莫阿布：四， 1-40 ; 44-49 ;五，一sqq 。 ;第十二， 1 sqq 。 But there is a suggestion of writing too: xvii, 18-9, enjoins that the future kings are to receive a copy of this law from the priests in order to read and observe it; xxvii, 1-8, commands that on the west side of the Jordan "all the words of this law" be written on stones set up in Mount Hebal; xxviii, 58, speaks of "all the words of this law, that are written in this volume" after enumerating the blessings and curses which will come upon the observers and violators of the law respectively, and which are again referred to as written in a book in xxix, 20, 21, 27, and xxxii, 46, 47; now, the law repeatedly referred to as written in a book must be at least the Deuteronomic legislation.但有一个建议，以书面形式过于：十七， 18-9 ，责成认为，未来的国王收到一份拷贝，这部法律从祭司，以便阅读和观察;二十七， 1月8日，命令，对西一边的约旦“所有的话，此法”写在石头设立在山hebal ;二十八， 58 ，说的是“所有的话，这部法律的，即是写在这卷”之后列举的祝福和诅咒，其中会后，观察员和违反该法的分别，这是中再次提到，作为书面在一本书，在第29届， 20 ， 21 ， 27 ，和三十二，第四十六条，第四十七条，现在，法律一再被称为写在图书必须至少deuteronomic法例。 Moreover, xxxi, 9-13 states, "and Moses wrote this law", and xxxi, 26, adds, "take this book, and put it in the side of the ark. . .that it may be there for a testimony against thee"; to explain these texts as fiction or as anachronisms is hardly compatible with the inerrancy of Sacred Scripture.此外，三十一， 9月13日国家“ ，和郑慕智写了这部法律” ，和第三十一， 26 ，补充说， “采取这本书，并把它放在一边，方舟。 。 。它可能有一个对证词你的“ ;解释这些文本作为小说或作为anachronisms是难以兼容与inerrancy神圣的经文。 Finally, xxxi, 19, commands Moses to write the canticle contained in Deut., xxxii, 1-43.最后，三十一， 19 ，命令摩西写canticle载于deut ，三十二， 1-43 。
The Scriptural scholar will not complain that there are so few express indications in the Pentateuch of Moses' literary activity; he will rather be surprised at their number.该圣经学者将不会抱怨说，有这么几个表达迹象显示，在pentateuch摩西'文学活动;他会感到惊讶，而不是在他们的人数。 As far as explicit testimony for its own, at least partial, authorship is concerned, the Pentateuch compares rather favourably with many other books of the Old Testament.据明确的证词，为自己的，至少是部分，作者而言， pentateuch比较，毫不逊色，而不是与其他许多书籍的旧约。
(2) Witness of other Old-Testament Books （ 2 ）的见证，其他的旧圣经书籍
(a) Josue.-The narrative of the Book of Josue presupposes not merely the facts and essential ordinances contained in the Pentateuch, but also the law given by Moses and written in the book of the law of Moses: Jos., i, 7-8; viii, 31; xxii, 5; xxiii, 6. （一） josue. -叙事的这本书的josue假定不只是事实和必不可少的法例，载于pentateuch ，而且法律赋予的摩西和书面在这本书中的法律，郑慕智： jos. ，我， 7 -8 ;第八， 31日;二十二，五;二十三， 6 。 Josue himself "wrote all these things in the volume of the law of the Lord" (xxiv, 26). josue自己写道： “所有这些东西在量的法律主” （ 24 ， 26 ） 。 Prof. Hobverg maintains that this "volume of the law of the Lord" is the Pentateuch ("Über den Ursprung des Pentateuchs" in "Biblische Zeitschrift", 1906, IV, 340); Mangenot believes that it refers at least to Deuteronomy (Dict. de la Bible, V, 66).教授hobverg坚持认为，这个“量法主”是pentateuch （ “ über书斋ursprung万pentateuchs ”在“ biblische zeitschrift ” ， 1906年，四， 340 ） ;芒热诺认为，它是指至少在申命记（翻译字典德拉圣经，五， 66 ） 。 At any rate, Josue and his contemporaries were acquainted with a written Mosaic legislation, which was divinely revealed.在任何率， josue和他的同时代人熟悉的书面花叶法例，这是神透露。
(b) Judges; I, II Kings.-In the Book of Judges and the first two Books of Kings there is no explicit reference to Moses and the book of the law, but a number of incidents and statements presuppose the existence of the Pentateuchal legislation and institutions. （二）法官;一，二kings. -在这本书中的法官和第一两本书，国王有没有明确提到摩西和这本书的法律，而是一个事件的数字和报表，假定存在的pentateuchal立法和机构。 Thus Judges, xv, 8-10, recalls Israel's delivery from Egypt and its conquest of the Promised Land; Judges, xi, 12-28, states incidents recorded in Num., xx, 14; xxi, 13,24; xxii, 2; Judges, xiii, 4, states a practice founded on the law of the Nazarites in Num., vi, 1-21; Judges, xviii, 31, speaks of the tabernacle existing in the times when there was no king in Israel; Judges, xx, 26-8 mentions the ark of the covenant, the various kinds of sacrifices, and the Aaronic priesthood.因此，法官，十五，八月十日，回顾了以色列的交付从埃及和其征服应许之地;法官，十一，十二月二十八日，国家的事件记录在NUM个， XX条，第14条;二十一世纪， 13,24 ;二十二， 2 ;法官，十三，四，各国做法的基础上，法律的nazarites在NUM个。 ，六， 1月21日;法官， 18 ， 31 ，谈幕，在现有的时候，有没有国王在以色列;法官， XX条， 26-8提到的方舟盟约，各种牺牲，和aaronic神职人员。 The Pentateuchal history and laws are similarly presupposed in 1 Samuel 10:18; 15:1-10; 10:25; 21:1-6; 22:6 sqq.; 23:6-9; 2 Samuel 6.该pentateuchal的历史和法律同样是假定在一，黄秉槐10时18分; 15:1-10 ; 10时25分; 21:1-6 ; 22时06 sqq 。 ; 23:6-9 ; 2 ，黄秉槐6 。
(c) 1 and 2 Kings.-The last two Books of Kings repeatedly speak of the law of Moses. （三） 1和2 kings. -最后的两本书，国王一再发言，该法的摩西。 To restrict the meaning of this term to Deuteronomy is an arbitrary exegesis (cf. 1 Kings 2:3; 10:31); Amasias showed mercy to the children of the murderers "according to that which is written in the book of the law of Moses" (2 Kings 14:6); the sacred writer records the Divine promise of protecting the Israelites "Only if they will observe to do all that I have commanded them according to the law which my servant Moses commanded them" (2 Kings 21:8).限制的意思，这学期申命记是一个任意注释（参见1国王2时03分; 10时31分） ; amasias显示，毫不留情的儿童杀人犯“根据即是写在这本书中的法摩西“ （ 2国王14时06分） ;神圣的作家记录了神的承诺，保护以色列人”只要他们将遵守尽一切，我指挥他们依法办事，我的仆人摩西指挥他们“ （ 2国王21 ： 8 ） 。 In the eighteenth year of the reign of Josias was found the book of the law (2 Kings 22:8, 11), or the book of the covenant (2 Kings 23:2), according to which he conducted his religious reform (2 Kings 23:10-24), and which is identified with "the law of Moses" (2 Kings 23:25).在第十八年的统治josias发现这本书的法律（ 2国王22时08分， 11人） ，或这本书的盟约（ 2国王23时02分） ，根据他所进行的改革，他的宗教（ 2国王23:10-24 ） ，这是确定的“法摩西” （ 2国王23时25分） 。 Catholic commentators are not at one whether this law-book was Deuteronomy (von Hummelauer, "Deuteronomium", Paris, 1901, p. 40-60, 83-7) or the entire Pentateuch (Clair, "Les livres des Rois", Paris, 1884, II, p. 557 seq.; Hoberg, "Moses und der Pentateuch", Frieburg, 1905, p. 17 seq.; "uber den Ursprung des Pentateuchs" in "Biblische Zeitschrift", 1906, IV, pp. 338-40).天主教评论家不是在一，这是否违法本书是申命记（冯胡梅劳尔， “ deuteronomium ” ，巴黎， 1901年，页40-60 ， 83-7 ）或整个pentateuch （克莱尔， “就业辅导组livres万里奥斯” ，巴黎， 1884 ，第二，第557条。 ; hoberg ， “摩西und明镜pentateuch ” ， frieburg ， 1905年，第17页以下各段。 ; “产品书斋ursprung万pentateuchs ”在“ biblische zeitschrift ” ， 1906年，四，页338 -40 ） 。
(d) Paralipomenon.-The inspired writer of Paralipomenon refers to the law and the book of Moses much more frequently and clearly. （四） paralipomenon. -灵感作家p aralipomenon是指以法律和这本书的郑慕智更为频繁和清楚。 The objectionable names and numbers occurring in these books are mostly due to transcribers.不良的姓名及号码发生在这些书籍大多是由于transcribers 。 The omission of incidents which would detract from the glory of the Israelite kings or would not edify the reader is not detrimental to the credibility or veracity of the work.遗漏的事件，这将减损的荣耀的以色列人国王或不会edify读者不会损害的信誉或真实性的工作。 Otherwise one should have to place among works of fiction a number of biographical or patriotic publications intended for the young or for the common reader.否则，一应该有地方之间的作品，小说的一些简历或爱国刊物，打算为青少年或为共同的读者。 On their part, the modern critics are too eager to discredit the authority of Paralipomena.对他们的一部分，现代的批评太急于抹黑的权威paralipomena 。 "After removing the account of Paralipomena", writes de Wette (Beitrage, I, 135), "the whole Jewish history assumes another form, and the Pentateuchal investigations take another turn; a number of strong proofs, hard to explain away, for the early existence of the Mosaic books have disappeared, the other vestiges of their existence are placed in a different light." “之后删除帐户的paralipomena ” ，写道：德wette （ beitrage ，我， 135 ） ， “整个犹太历史假设的另一种形式，和pentateuchal调查采取的另一个之交;了一些强有力的证据，难以解释的距离，为早期存在的马赛克的书籍已经消失，其他的遗迹，它们的存在是放置在一个不同的角度“ 。 A glance at the contents of Parlipomenon suffices to explain the efforts of de Witte and Wellhausen to disprove the historicity of the books.一瞥的内容parlipomenon足以解释的努力，德维特和浩反驳历史性的书籍。 Not only are the genealogies (1 Chronicles 1-9) and the descriptions of worship traced after the data and laws of the Pentateuch, but the sacred writer expressly points out their conformity with what is written in the law of the Lord (1 Chronicles 16:40), in the law of Moses (2 Chronicles 23:18; 31:3), thus identifying the law of the Lord with that written by Moses (cf. 2 Chronicles 25:4).其中不仅有族谱（ 1方志1-9 ）和说明崇拜追查后的数据和规律，该pentateuch ，但神圣的作家明确指出其符合什么是书面，在法律上的主（ 1方志16 ： 40 ） ，在法律上的郑慕智（ 2方志23时18分; 31:3 ） ，从而确定的法律勋爵与书面由郑慕智（参见2方志25:4 ） 。 The reader will find similar indications of the existence and the Mosaic origin of the Pentateuch in I Par., xxii, 12 seq.; II Par., xvii, 9; xxxiii, 4; xxxiv, 14; xxv, 12.读者会发现类似的迹象的存在和花叶原产地的pentateuch在I杆，二十二， 12条。 ;二杆，十七，九;三十三，四;三十四，第14条;二十五， 12 。 By an artificial interpretation, indeed, the Books of Paralipomenon may be construed to represent the Pentateuch as a book containing the law promulgated by Moses; but the natural sense of the foregoing passages regards the Pentateuch as a book edited by Moses.由一个人造的解释，事实上，图书的paralipomenon可能被诠释为代表pentateuch作为一本书，载有颁布的法律，由郑慕智，但自然的意识前述通道，对于pentateuch作为一本书，主编郑慕智。
(e) I, II Esdras.-The Books of Esdras and Nehemias, too, taken in their natural and commonly accepted sense, consider the Pentateuch as the book of Moses, not merely as a book containing the law of Moses. （五）一，二esdras. -帐簿埃斯德拉斯和内赫米亚斯，也采取了在它们的自然和普遍接受的意义上说，考虑pentateuch作为这本书的郑慕智，而不是仅仅作为一本书，载有规律的郑慕智。 This contention is based on the study of the following texts: I Esd., iii, 2 sqq.; vi, 18; vii, 14; II Esd., i, 7 sqq.; viii, 1, 8, 14; ix, 3; x, 34, 36; xiii, 1-3.这个争论是研究的基础上，下列文本：我公共服务电子化，三，二sqq 。 ;六， 18岁;第七章， 14条;二，公共服务电子化计划。 ，我， 7 sqq 。 ;第八， 1 ， 8日， 14日;第九， 3 ; X的34 ， 36 ;第十三， 1-3 。 Graf and his followers expressed the view that the book of Moses referred to in these texts is not the Pentateuch, but only the Priestly Code; but when we keep in mind that the book in question contained the laws of Lev., xxiii, and Deut., vii, 2-4; xv, 2, we perceive at once that the book of Moses cannot be restricted to the Priestly Code.格拉夫和他的追随者表示看法认为，这本书的郑慕智提到，在这些文本是不是pentateuch ，但只有priestly码;但是，当我们请记住，这本书在质询中所载的法律列弗，二十三， deut ，七， 2月4日;十五， 2 ，我们认为，一旦在这本书的郑慕智不能仅限于该priestly代码。 To the witness of the historical books we may add II Mach., ii, 4; vii, 6; Judith, viii, 23; Ecclus., xxiv, 33; xlv, 1-6; xlv, 18, and especially the Preface of Ecclus.为了见证历史的书籍，我们可能会增加二马赫。第一，二，四;七，六;尤迪特，第八， 23岁; ecclus ， 24条， 33条; xlv ， 1月6日; xlv ， 18 ，特别是序言ecclus 。
(f) Prophetic Books.-Express reference to the written law of Moses is found only in the later Prophets: Bar., ii, 2, 28; Dan., ix, 11, 13; Mal., iv, 4. （六）预言books. - Express的参考书面的法律，郑慕智，是发现，只有在后来的先知：酒吧。第一，二，二， 28日;丹，九，十一，十三;仲裁法，四， 4 。 Among these, Baruch knows that Moses has been commanded to write the law, and though his expressions run parallel to those of Deut., xxviii, 15, 53, 62-64, his threats contain allusions to those contained in other parts of the Pentateuch.其中， baruch知道，摩西已指挥写法律，虽然他的表达并行的那些deut ，二十八， 15 ， 53 ， 62-64 ，他的威胁，包含典故的那些载于其他部分的pentateuch 。 The other Prophets frequently refer to the law of the Lord guarded by the priests (cf. Deuteronomy 31:9), and they put it on the same level with Divine Revelation and the eternal covenant of the Lord.其他先知，经常是指法律，主守卫祭司（参见申命记31:9 ） ，他们把它同一水平与神的启示和永恒的盟约的主。 They appeal to God's covenant, the sacrificial laws the calendar of feasts, and other laws of the Pentateuch in such a way as to render it probable that a written legislation formed the basis of their prophetic admonitions (cf. Hosea 8:12), and that they were acquainted with verbal expressions of the book of the law.他们呼吁上帝的盟约，牺牲法律的日历宴，和其他法律的pentateuch这样一种方式，以使其有可能的书面立法形成的基础上，他们的预言告诫（参见何西阿8时12分） ，他们熟悉的口头表达这本书的法律。 Thus in the northern kingdom Amos (iv, 4-5; v, 22 sqq.) and Isaias in the south (i, 11 sqq.) employ expressions which are practically technical words for sacrifice occurring in Lev., i-iii; vii, 12, 16; and Deut., xii, 6.因此，在英国北部的阿莫斯（四， 4月5日;五， 22 sqq ）和伊萨亚斯在南（一， 11 sqq ） 。聘请的表达，这实际上是技术的话牺牲发生在列弗。 ，我三;第七， 12 ， 16 ; deut ，第十二， 6 。
(3) Witness of the New Testament （ 3 ）见证新约圣经
We need not show that Jesus and the Apostles quoted the whole of the Pentateuch as written by Moses.我们无须表明，耶稣和使徒所引述的整个的pentateuch作为书面由郑慕智。 If they attributed to Moses all the passages which they happen to cite, if they ascribe the Pentateuch to Moses whenever there is question of its authorship, even the most exacting critics must admit that they express their conviction that the work was indeed written by Moses.如果他们归因于摩西的所有通道，它们发生的举，如果他们归于该pentateuch摩西每当有问题，它的作者，即使是最严苛的批评必须承认，他们表达他们的信念，即工作确实是写的郑慕智。 When the Sadducees quote against Jesus the marriage law of Deut., xxv, 5, as written by Moses (Matthew 22:24; Mark 12:19; Luke 20:28), Jesus does not deny the Mosaic authorship, but appeals to Ex., iii, 6, as equally written by Moses (Mark 12:26; Matthew 22:31; Luke 20:37).当撒引述耶稣对婚姻法的deut ，二十五， 5 ，作为书面由郑慕智（马太22时24分;马克12时19分;卢克20时28分） ，耶稣不否认花叶作者，但上诉前，三，六，同样的书面由郑慕智（马克12时26分;马修22时31分;卢克20时37分） 。 Again, in the parable of Dives and Lazarus (Luke 16:29), He speaks of "Moses and the prophets", while on other occasions He speaks of "the law and the prophets" (Luke 16:16), thus showing that in His mind the law, or the Pentateuch, and Moses are identical.再次，在寓言俯冲和拉撒路（路加福音16:29 ） ，他说的是“摩西和先知” ，而在其他场合，他说的是“律法和先知” （路加福音16时16分） ，可见在他心目中的法律，或pentateuch ，郑慕智是一致的。 The same expressions reappear in the last discourse addressed by Christ to His disciples (Luke 24:44-6; cf. 27): "which are written in the law of Moses, and in the prophets, and in the psalms concerning me".同时表达重新出现在最后的话语所处理的基督门徒（路加福音24:44-6 ;比照27日）说： “这是写在法律上的郑慕智，以及在先知，并在诗篇关于我的” 。 Finally, in John, v, 45-7, Jesus is more explicit in asserting the Mosaic authorship of the Pentateuch: "There is one that accuseth you, Moses. . .for he wrote of me. But if you do not believe his writings, how will you believe my words?"最后，在约翰，五， 45-7 ，耶稣是更明确地断言镶嵌作者的pentateuch ： “有一个accuseth你，摩西。 。 。他写道：我的，但如果你不相信他的作品，您将如何相信我的话“ ？ Nor can it be maintained that Christ merely accommodated himself to the current beliefs of his contemporaries who considered Moses as the author of the Pentateuch not merely in a moral but also in the literary sense of authorship.也不能被认为基督只是容纳自己目前的信仰，他的同时代人谁郑慕智认为，作为作者的pentateuch ，而不只是在道义上，而且在文学意识的作者。 Jesus did not need to enter into the critical study of the nature of Mosaic authorship, but He could not expressly endorse the popular belief, if it was erroneous.耶稣并不需要进入关键研究的性质，花叶作者，但他却无法明确支持民间信仰，如果这是错误的。
The Apostles too felt convinced of, and testified to, the Mosaic authorship.使徒们也感到信服，并证明了，花叶作者。 "Philip findeth Nathanael, and saith to him: We have found him of whom Moses in the law, and the prophets did write." “弘findeth拿， saith他：我们已经找到他，其中，郑慕智，在法律上，和先知没有写” 。 St. Peter introduces a quotation from Deut., xviii, 15, with the words: "For Moses said" (Acts 3:22).圣彼得介绍报价从deut ，十八， 15 ，同词： “摩西说： ” （行为3时22分） 。 St. James and St. Paul relate that Moses is read in the synagogues on the Sabbath day (Acts 15:21; 2 Corinthians 3:15).圣雅各福群会和圣保禄涉及郑慕智认为是阅读，在犹太教堂，就安息日天（ 15时21分行为; 2 ，哥林多前书3:15 ） 。 The great Apostle speaks in other passages of the law of Moses (Acts 13:33; 1 Corinthians 9:9); he preaches Jesus according to the law of Moses and the Prophets (Acts 28:23), and cites passages from the Pentateuch as words written by Moses (Romans 10:5-8; 19).伟大的使徒说，在其他段落的法律，郑慕智（ 13时33分行为;哥林多前书9时09分） ;他鼓吹耶稣依法治国，摩西和先知（使徒行28:23 ） ，以及濒危物种贸易公约通道，从pentateuch作为撰写的字数由郑慕智（罗马书10:5-8 ; 19 ） 。 St. John mentions the canticle of Moses (Revelation 15:3).圣约翰提到canticle摩西（启示15时03分） 。
B. WITNESS OF TRADITION乙证人传统
The voice of tradition, both Jewish and Christian, is so unanimous and constant in proclaiming the Mosaic authorship of the Pentateuch that down to the seventeenth century it did not allow the rise of any serious doubt.声音的传统，无论是犹太教和基督教，是如此的一致，并不断在宣告花叶作者的pentateuch下来，以十七世纪，它不容许的兴起，任何严重的疑问。 The following paragraphs are only a meagre outline of this living tradition.以下各段是只有微薄的轮廓，这生活的传统。
(1) Jewish Tradition （ 1 ）犹太传统
It has been seen that the books of the Old Testament, beginning with those of the Pentateuch, present Moses as the author of at least parts of the Pentateuch.它已经看到，帐簿旧约，开始与那些对pentateuch ，目前郑慕智作为作者，至少部分的pentateuch 。 The writer of the Books of Kings believes that Moses is the author of Deuteronomy at least.作者的书籍国王认为，摩西是作者申命记最少。 Esdras, Nehemias, Malachias, the author of Paralipomena, and the Greek authors of the Septuagint Version consider Moses as the author of the whole Pentateuch.埃斯德拉斯，内赫米亚斯，玛拉基亚亚，作者paralipomena ，和希腊作者的septuagint版本考虑郑慕智作为作者，整个pentateuch 。 At the time of Jesus Christ and the Apostles friend and foe take the Mosaic authorship of the Pentateuch for granted; neither our Lord nor His enemies take exception to this assumption.在当时的耶稣基督的使徒们的朋友和敌人采取马赛克作者的pentateuch是理所当然的;既不是我们的主，也没有他的敌人采取的例外，这个假设。 In the first century of the Christian era, Josephus ascribes to Moses the authorship of the entire Pentateuch, not excepting the account of the lawgiver's death ("Antiq. Jud.", IV, viii, 3-48; cf. I Procem., 4; "Contra Apion.", I, 8).在第一世纪的基督教时代，约瑟夫赋予郑慕智作者整个pentateuch ，而不是除帐户的lawgiver的死亡（ “ antiq 。 jud ” ，四，八， 3-48 ;比照，我procem ，四“ ;孔特拉阿皮翁” ，我8 ） 。 The Alexandrian philosopher Philo is convinced that the entire Pentateuch is the work of Moses, and that the latter wrote a prophetic account of his death under the influence of a special divine inspiration ("De vita Mosis", ll. II, III in "Opera", Geneva, 1613, pp. 511, 538).该亚历山大哲学家斐洛深信，整个pentateuch是工作的郑慕智，以及后者写了先知的帐户他的死因的影响下，一个特殊的神的启示（ “时点简历mosis ” ，当地雇员。第二，三，在“歌剧“ ，日内瓦， 1613年，第511 ， 538 ） 。 The Babylonian Talmud ("Baba-Bathra", II, col. 140; "Makkoth", fol. IIa; "Menachoth", fol. 30a; cf. Vogue, "Hist. de la Bible et de l'exegese biblique jusqua'a nos jours", Paris, 1881, p. 21), the Talmud of Jerusalem (Sota, v, 5), the rabbis, and the doctors of Israel (cf. Furst, "Der Kanon des Alten Testaments nach den Überlieferungen im Talmud und Midrasch", Leipzig, 1868, pp. 7-9) bear testimony to the continuance of this tradition for the first thousand years.巴比伦塔木德（ “巴巴- bathra ” ，第二章，中校140 “ ; makkoth ” ，随访。第IIA “ ; menachoth ” ，随访。 30A条;比照时尚， “历史德拉圣经等德l' exegese biblique jusqua ' 1号jours “ ，巴黎， 1881年，第21页） ，塔木德耶路撒冷的（创太，五，五） ，犹太教，和医生的以色列（参见furst ， ”明镜kanon万alten testaments nach书斋überlieferungen即时通讯塔木德und midrasch “ ，莱比锡， 1868年，第7-9页）见证的延续了这一传统，为第一两千多年。 Though Isaac ben Jasus in the eleventh century and Abenesra in the twelfth admitted certain post-Mosaic additions in the Pentateuch, still they as well as Maimonides upheld its Mosaic authorship, and did not substantially differ in this point from the teaching of R. Becchai (thirteenth cent.), Joseph Karo, and Abarbanel (fifteenth cent.; cf. Richard Simon, "Critique de la Bibl. des aut. eccles. de E. Dupin", Paris, 1730, III, pp. 215-20).虽然伊萨克本jasus在11世纪和abenesra在第十二届承认某些后花叶增补，在pentateuch ，他们仍然以及迈蒙尼德坚持其花叶作者，并没有实质上的不同，这一点从教学钢筋混凝土becchai （第十三。 ） ，约瑟夫卡罗，阿巴伯内尔（第十五。 ;比照理查德西蒙， “批判德香格里拉bibl 。引渡万。埃克勒斯。 e. dupin德” ，巴黎， 1730年，第三，第215-20 ） 。 Only in the seventeenth century, Baruch Spinoza rejected the Mosaic authorship of the Pentateuch, pointing out the possibility that the work might have been written by Esdras ("Tract. Theol.-politicus", c. viii, ed. Tauchnitz, III, p. 125).只有在十七世纪， baruch斯宾诺莎拒绝马赛克作者的pentateuch ，指出可能性，这项工作可能已经写埃斯德拉斯（ “道。 theol. - politicus ” ，长八，教育署。陶赫尼茨，三，磷125段） 。 Among the more recent Jewish writers several have adopted the results of the critics, thus abandoning the tradition of their forefathers.其中较近期的犹太作家，有几个通过的结果，批评，从而放弃其传统的祖先。
(2) Christian Tradition （ 2 ）基督教传统
The Jewish tradition concerning the Mosaic authorship of the Pentateuch was brought in to the Christian Church by Christ Himself and the Apostles.犹太人的传统，有关花叶作者的pentateuch带来的是在向基督教教堂由基督自己和使徒。 No one will seriously deny the existence and continuance of such a tradition from the patristic period onward; one might indeed be curious about the interval between the time of the Apostles and beginning of the third century.没有人会认真地否认存在和延续，这样的一个传统，从教父期间起;之一，甚至可能会好奇之间的间隔时间，使徒，并开始了第三个世纪。 For this period we may appeal to the "Epistle of Barnabus" (x, 1-12; Funk, "Patres apostol.", 2nd ed., Tübingen, 1901, I, p. 66-70; xii, 2-9k; ibid., p. 74-6), to St. Clement of Rome (1 Corinthians 41:1; ibid., p. 152), St. Justin ("Apol. I", 59; PG, VI, 416; I, 32, 54; ibid., 377, 409; "Dial.", 29; ibid., 537), to the author of "Cohort. Ad Graec."在这段期间我们可能会上诉到“书信的巴那布斯” （十， 1月12日;芬克， “ patres apostol ” ，第二版，蒂宾根大学， 1901年，我，第66-70 ;第十二， 2 - 9k ;同上，第74-6 ） ，圣克莱门特的罗马（ 1哥林多前书41:1 ;同上，第152页） ，圣贾斯汀（ “ apol我” ， 59条; pg ，六， 416 ，我， 32 ， 54 ;同上， 377 ， 409 ; “拨号” ， 29日;同上， 537 ） ，作者“的队列。 graec广告” 。 (9, 28, 30, 33, 34; ibid., 257, 293, 296-7, 361), to St. Theophilus ("Ad Autol.", III, 23; ibid., 1156; 11, 30; ibid., 1100), to St. Irenæus (Cont. haer., I, ii, 6; PG, VII, 715-6), to St. Hippolytus of Rome ("Comment. In Deut.", xxxi, 9, 31, 35; cf. Achelis, "Arabische Fragmente etc.", Leipzig, 1897, I, 118; "Philosophumena", VIII, 8; X, 33; PG, XVI, 3350, 3448), to Tertullian of Carthage (Adv. Hermog., XIX; PL, II, 214), to Origen of Alexandria (Contra. Cels., III, 5-6; PG, XI, 928; etc.), to St. Eusthatius of Antioch (De engastrimytha c. Orig., 21; PG, XVIII, 656); for all these writers, and others might be added, bear witness to the continuance of the Christian tradition that Moses wrote the Pentateuch. （ 9 ， 28 ， 30 ， 33 ， 34 ;同上， 257 ， 293 ， 296-7 ， 361 ） ，圣西奥菲勒斯（ “广告autol ” ，三， 23岁;同上， 1156 ; 11 ， 30 ;同上， 1100 ） ，圣irenæus （续haer ，一，二，六; pg ，七， 715-6 ） ，圣希波吕托斯的罗马（ “发表评论。在deut 。 ” ，三十一， 9月31日， 35条;比照阿基利斯， “ arabische fragmente等” ，莱比锡， 1897年，我118 “ ; philosophumena ” ，第八条，第8节; X的33条; pg ，十六， 3350 ， 3448 ） ，德尔图良的迦太基（ adv. hermog ，十九;特等，二， 214 ） ，俄亚历山德里亚（ contra. cels ，三，五月六日; pg ，第十一， 928等） ，圣eusthatius安提（德engastrimytha长原始。 21 ; pg ，十八， 656 ） ;所有这些作家，和其他人可能会说，见证继续基督教的传统，摩西写pentateuch 。 A list of the later Fathers who bear witness to the same truth may be found in Mangenot's article in the "Dict. de la Bible" (V, 74 seq.).名单后来父亲谁见证相同的真相可能会发现在芒热诺的文章中的“翻译字典德拉圣经” （五， 74条） 。 Hoberg (Moses und der Pentateuch, 72 seq.) has collected the testimony for the existence of the tradition during the Middle Ages and in more recent times. hoberg （郑慕智und明镜pentateuch ， 72及以下各段）已收集的证词，对于存在的传统，在中世纪，并在较近期的时代。
But Catholic tradition does not necessarily maintain that Moses wrote every letter of the Pentateuch as it is today, and that the work has come down to us in an absolutely unchanged form.但是，天主教会传统的不一定保持郑慕智认为，每一个写的信的pentateuch因为它是今天，和这方面的工作已下降到我们在一个绝对不变的形式。 This rigid view of the Mosaic authorship began to develop in the eighteenth century, and practically gained the upper hand in the nineteenth.这种僵硬的看法镶嵌的作者开始发展在十八世纪，切实取得占了上风，在第十九。 The arbitrary treatment of Scripture on the part of Protestants, and the succession of the various destructive systems advanced by Biblical criticism, caused this change of front in the Catholic camp.任意治疗的经文，对部分新教徒，和继承的各种破坏性的系统，先进的，由圣经的批评，造成这一变化的前线，在天主教阵营。 In the sixteenth century Card.在十六世纪卡。 Bellarmine, who may be considered as a reliable exponent of Catholic tradition, expressed the opinion that Esdras had collected, readjusted, and corrected the scattered parts of the Pentateuch, and had even added the parts necessary for the completion of the Pentateuchal history (De verbo Dei, II, I; cf. III, iv).贝拉明，谁可能被视为一个可靠的指数天主教的传统，表示认为，埃斯德拉斯收集，调整，和纠正分散部分的pentateuch ，并补充说，甚至部分必要为完成该pentateuchal历史（德verbo dei ，二，我;比照第III ， IV ） 。 The views of Génebrard, Pereira, Bonfrere, a Lapide, Masius, Jansenius, and of other notable Biblicists of the sixteenth and seventeenth centuries are equally elastic with regard to the Mosaic authorship of the Pentateuch.意见génebrard ，佩雷拉，邦弗雷雷，一拉辟特的哥尼流，麦西斯， jansenius ，和其他显着biblicists的第十六和第十七世纪是同样的弹性就以花叶作者的pentateuch 。 Not that they agree with the contentions of our modern Biblical criticism; but they show that today's Pentateuchal problems were not wholly unknown to Catholic scholars, and that the Mosaic authorship of the Pentateuch as determined by the Biblical Commission is no concession forced on the Church by unbelieving Bible students.不是他们同意与争论我们的现代圣经的批评，但他们表明，今天的pentateuchal问题，并非完全陌生的天主教学者，并镶嵌作者的pentateuch所确定的圣经委员会是不让步，被迫对教会所不信圣经的学生。
C. VOICE OF INTERNAL EVIDENCE长的声音，内部证据
The possibility of producing a written record at the time of Moses is no longer contested.的可能性，生成书面记录的在的时候，摩西不再是有争议的。 The art of writing was known long before the time of the great lawgiver, and was extensively practised both in Egypt and Babylon.艺术的写作被称为很久之前的时间伟大lawgiver ，并广泛实行无论是在埃及和巴比伦。 As to the Israelites, Flinders Petrie infers from certain Semitic inscriptions found in 1905 on the Sinaitic peninsula, that they kept written accounts of their national history from the time of their captivity under Ramses II.至于以色列人，弗林德斯petrie推导出从某些犹太人的题字，发现在1905年就西乃半岛半岛，他们不断的书面帐目，他们国家的历史从时间，他们的圈养下，拉美西斯二世。 The Tell-el-Amarna tablets show the language of Babylon was in a way the official language at the time of Moses, known in Western Asia, Palestine, and Egypt; the finds of Taanek have confirmed this fact.该告诉埃及阿玛尔纳片显示语言巴比伦是在一个方法的官方语言，在时间，郑慕智，已知的在亚洲西部，巴勒斯坦和埃及;发现的taanek已证实了这一事实。 But it cannot be inferred from this that the Egyptians and Israelites employed this sacred or official language among themselves and in their religious documents (cf. Benzinger, "Hebraische Archaologie", 2nd ed., Tübingen, 1907, p. 172 sqq.).但它并不能推断说，这名埃及人和以色列人受雇于这神圣的或官方语言，在它们之间，并在其宗教的文件（参见benzinger ， “ hebraische archaologie ” ，第二版，蒂宾根大学， 1907年，第172 sqq ） 。 It is not merely the possibility of writing at the time of Moses and the question of language that confronts us here; there is the further problem of the kind of written signs used in the Mosaic documents.它不仅是可能性，写作的时候，摩西和问题的语言，面临着我们这里有进一步的问题，该种书面的迹象，用在镶嵌的文件。 The hieroglyphic and cuneiform signs were widely employed at that early date; the oldest inscriptions written in alphabetical characters date only from the ninth century BC But there can hardly be any doubt as to the higher antiquity of alphabetic writing, and there seems to be nothing to prevent our extending it back to the time of Moses.该象形和楔形文字的迹象，被广泛聘用在该早日;最古老的题字写在字母字符迄今为止，只有从公元前9世纪，但有难以有任何疑问，以较高的文物的字母书写，并有似乎是无关防止我们的扩展回的时候，摩西。 Finally, the Code of Hammurabi, discovered in Susa in 1901 by the French expedition funded by Mr. And Mrs. Dieulafoy, shows that even in pre-Mosaic times legal enactments were committed to, and preserved in, writing; for the Code antedates Moses some five centuries, and contains about 282 regulations concerning various contingencies in the civic life.最后，汉穆拉比法典，发现在苏萨在1901年由法国资助的探险队由先生和夫人Dieulafoy病，显示，即使在会前花叶时代的法律法规承诺，并保存在，写作;守则antedates郑慕智有些五个世纪，并载有大约282规例有关的各种突发事件，在公民的生活。
Thus far it has been shown negatively that an historic and legal document claiming to be written at the time of Moses involves no antecedent improbability of its authenticity.因此，到目前为止，它已被证明的负面一个历史性的法律文件，声称是写在时间的郑慕智不涉及前因improbability其真实性。 But the internal characteristics of the Pentateuch show also positively that the work is at least probably Mosaic.但内部特征的pentateuch显示，也积极，这项工作至少是可能的马赛克。 It is true that the Pentateuch contains no express declaration of its entire Mosaic authorship; but even the most exacting of critics will hardly require such testimony.这是事实，该pentateuch包含没有明文宣布其整个花叶作者;不过，即使最严格的批评将很难要求这些证词。 It is practically lacking in all other books, whether sacred or profane.它实际上是缺乏在所有其他的书籍，不论是神圣的或亵渎。 On the other hand, it has already been shown that four distinct passages of the Pentateuch are expressly ascribed to the authorship of Moses.在另一方面，它已经表明，四个不同的通道，该pentateuch明确归因于作者郑慕智。 Deut., xxxi, 24-9, is especially noted; for it knows that Moses wrote the "words of this law in a volume" and commanded it to be placed in the ark of the covenant as a testimony against the people who have been so rebellious during the lawgiver's life and will "do wickedly" after his death. deut ，三十一， 24-9 ，尤其是注意到;它知道，郑慕智写了“的话，这部法律在卷” ，并指挥它放置在方舟公约作为一个证词，对人民的谁已所以反叛期间lawgiver的生命，并会“做wickedly ”后，其死因。 Again, a number of legal sections, though not explicitly ascribed to the writing of Moses, are distinctly derived from Moses as the lawgiver.再次，一些法律条文，虽然没有明确归因于写作，郑慕智，有明显来自郑慕智作为lawgiver 。 Besides, many of the Pentateuchal laws bear evidence of their origin in the desert; hence they too lay an indirect claim to Mosaic origin.此外，很多的pentateuchal承担的法律证据，其原产地在沙漠中，因此他们也奠定间接声称花叶原产地。 What has been said of a number of Pentateuchal laws is equally true of several historical sections.什么已经说了一些pentateuchal法律是同样真实的若干历史章节。 These contain in the Book of Numbers, for instance, so many names and numbers that they must have been handed down in writing.这些包含在这本书中的数字，举例来说，这么多的姓名及号码，他们必须已被移交下来以书面形式提出。 Unless the critics can bring irrefutable evidence showing that in these sections we have only fiction, they must grant that these historical details were written down in contemporary documents, and not transmitted by mere oral tradition.除非批评者可以带来不可辩驳的证据显示，在这些路段我们只是小说，他们必须给予这些历史的细节写在当代的文件，而不是转交仅仅口头传统。 Moreover, Hommel ("Die altisraelitische Überlieferung in inschriftlicher Beleuchtung", p. 302) has shown that the names in the lists of the Book of Numbers bear the character of the Arabian names of the second millennium before Christ, and can have originated only in the time of Moses, though it must be admitted that the text of certain portions, eg, Num., xiii, has suffered in its transmission.此外， hommel （ “死altisraelitische überlieferung在inschriftlicher beleuchtung ” ，页302 ）已表明，该名称在名单这本书的号码紧的特点，阿拉伯的姓名，第二个千禧年之前，基督，并能起源于只在的时候，郑慕智，但必须承认的案文的某些部分，例如， NUM个，第十三，已受到在其传输。 We need not remind the reader that numerous Pentateuchal laws and data imply the conditions of a nomadic life of Israel.我们不必提醒读者，众多pentateuchal法律和数据暗示的条件，一个游牧的生活以色列。 Finally, both the author of the Pentateuch and its first readers must have been more familiar with the topography and the social conditions of Egypt and with the Sinaitic peninsula than with the land of Chanaan.最后，无论是作者的pentateuch和它的第一读者必须已较为熟悉的地形和社会条件，埃及，并与西乃半岛半岛比与土地的chanaan 。 Cf., eg, Deut., viii, 7-10; xi, 10 sqq.比照，如deut 。 ，八， 7月10日;席， 10 sqq 。 These internal characteristics of the Pentateuch have been developed at greater length by Smith, "The Book of Moses or the Pentateuch in its Authorship, Credibility, and Civilisation", London, 1868; Vigouroux, "La Bible et les decouvertes modernes", 6th ed., Paris, 1896, I, 453-80; II, 1-213, 529-47, 586-91; Idem, "Les Livres Saints et la critique rationaliste", Paris, 1902, III, 28-46, 79-99, 122-6; Heyes, "Bibel und Ægypten", Munster, 1904, p.这些内部特征的pentateuch已经制定了在更大的长度由史密斯， “这本书的郑慕智，或pentateuch在其作者，公信力，文明之光” ，伦敦， 1868年; vigouroux ， “香格里拉圣经等就业辅导组decouvertes modernes ” ，第六，教育署。巴黎， 1896年，我， 453-80 ;二， 1-213 ， 529-47 ， 586-91 ;同上， “就业辅导组livres圣人等香格里拉批判rationaliste ” ，巴黎， 1902年，三， 28-46 ， 79 - 99 ， 122-6 ; heyes ， “ bibel und ægypten ” ，明斯特， 1904年，第 142; Cornely, "Introductio specialis in histor. Vet. Test. libros", I, Paris, 1887, pp. 142条; cornely ， “ introductio特别在histor 。审核。考验。 libros ” ，我，巴黎， 1887年，页。 57-60; Poole, "Ancient Egypt" in "Contemporary Review", March, 1879, pp. 57-60 ;普尔， “古埃及”在“当代检讨” ， 3月， 1879年，页。 757-9. 757-9 。
D. ECCLESIASTICAL DECISIONS四教会的决定
In accordance with the voice of the triple argument thus far advanced for the Mosaic authorship of the Pentateuch, the Biblical Commission on 27 June, 1906, answered a series of questions concerning this subject in the following way:在按照声音，三重的论点，因此到目前为止，先进的为花叶作者的pentateuch ，圣经委员会关于1906年6月27日，回答了一系列问题，有关这一主题的方式如下：
(1) The arguments accumulated by the critics to impugn the Mosaic authenticity of the sacred books designated by the name Pentateuch are not of such weight as to give us the right, after setting aside numerous passages of both Testaments taken collectively, the continuous consensus of the Jewish people, the constant tradition of the Church, and internal indications derived from the text itself, to maintain that these books have not Moses as their author, but are compiled from sources for the greatest part later than the Mosaic age. （ 1 ）的论点，所积累的批评，打击，以马赛克的真实性，神圣的书籍所指定的名称pentateuch不是这样的重量，作为给我们的权利，设置后，除了众多的通道，双方的testaments采取集体，连续的共识犹太人民，不断的传统，教会，和内部迹象显示，来自文字本身，为了保持这些书籍没有郑慕智作为其作者，但是从来源最大的一部分，不迟于马赛克的年龄。
(2) The Mosaic authenticity of the Pentateuch does not necessarily require such a redaction of the whole work as to render it absolutely imperative to maintain that Moses wrote all and everything with his own hand or dictated it to his secretaries; the hypothesis of those can be admitted who believe that he entrusted the composition of the work itself, conceived by him under the influence of Divine inspiration, to others, but in such a way that they were to express faithfully his own thoughts, were to write nothing against his will, were to omit nothing; and that finally the work thus produced should be approved by the same Moses, its principal and inspired author, and published under his name. （ 2 ）花叶的真实性，该pentateuch不一定需要这样一个节录的整个工作，以使其绝对必要保持这种郑慕智写了所有的一切与他自己的手或所支配，它以他的秘书;假说那些可以必须承认，谁相信他委托的组成，工作本身，所设想的他的影响下，神的启示，对他人的，但在这样一种方式，他们忠实地表达他自己的想法，被写并不反对他的意愿，被省略无关;并且最后的工作，从而产生应核准的同时，郑慕智，其主要及作者的灵感，并出版了根据他的名字。
(3) It may be granted without prejudice to the Mosaic authenticity of the Pentateuch, that Moses employed sources in the production of his work, ie, written documents or oral traditions, from which he may have drawn a number of things in accordance with the end he had in view and under the influence of Divine inspiration, and inserted them in his work either literally or according to their sense, in an abbreviated or amplified form. （ 3 ）可准予在不影响到马赛克的真实性，该pentateuch ，郑慕智聘用来源，在生产他的工作，即以书面文件或口头传统，从他可能已制定了一些东西，按照与为此，他曾在检视和影响下，神的启示，并插入他们在他的工作不是从字面上或根据自己的意义上说，在1以下简称或扩增的形式。
(4) The substantial Mosaic authenticity and integrity of the Pentateuch remains intact if it be granted that in the long course of centuries the work has suffered several modifications, as; post-Mosaic additions either appended by an inspired author or inserted into the text as glosses and explanations; the translation of certain words and forms out of an antiquated language into the recent form of speech; finally, wrong readings due to the fault of transcribers, which one may investigate and pass sentence on according to the laws of criticism. （ 4 ）大量的马赛克真实性和完整性的pentateuch保持不变，如果它被理所当然地认为，在长期的过程世纪的工作受到了若干修改，正如;后花叶增补或者附加一灵感的作者或插入到文本美化和解释;翻译某些字眼和形式，走出了一个过时的语言，到最近的形式讲话;最后，错读，由于故障transcribers ，其中可调查，并通过一句就根据法律的批评。
The post-Mosaic additions and modifications allowed by the Biblical Commission in the Pentateuch without removing it from the range of substantial integrity and Mosaic authenticity are variously interpreted by Catholic scholars.后花叶补充和修改，所允许的圣经委员会，在pentateuch而不删除它从各种各样的大量的完整性和马赛克的真实性是不同的诠释，天主教学者。
(1) We should have to understand them in a rather wide sense, if we were to defend the views of von Hummelauer or Vetter. （ 1 ）我们应该要了解他们在一个相当广泛的意义上说，如果我们要捍卫的意见，冯胡梅劳尔或vetter 。 This latter writer admits legal and historical documents based on Mosaic tradition, but written only in the times of the Judges; he places the first redaction of the Pentateuch in the time of the erection of Solomon's temple, and its last redaction in the time of Esdras.这后一种作家承认，法律和历史文献的基础上镶嵌的传统，但书面只有在时代的法官，他的地方第一节录的pentateuch在的时候，竖立所罗门圣殿的，而其去年在节录的时候，埃斯德拉斯。 Vetter died in 1906, the year in which the Biblical Commission issued the above Decree; it is an interesting question, whether and how the scholar would have modified his theory, if time had been granted him to do so. vetter死亡，在1906年，这一年中圣经委员会发表上述法令;这是一个有趣的问题，应否及如何学者将已修改他的理论，如果时间已给予他这样做。
(2) A less liberal interpretation of the Decree is implied in the Pentateuchal hypotheses advanced by Hobert ("Moses und der Pentateuch; Die Pentateuch Frage" in "Biblische Studien", X, 4, Freiburg, 1907; "Erklarung des Genesis", 1908, Freiburg, IL), Schopfer (Geschichte des Alten Testamentes, 4th ed., 226 sqq.), Hopfl ("Die hohere Bibelkritik", 2nd ed., Paderborn, 1906), Brucker ("L'eglise et la critique", Paris, 1907, 103 sqq.), and Selbst (Schuster and Holzammer's "Handbuch zur Biblischen Geschichte", 7th ed., Freiburg, 1910, II, 94, 96). （ 2 ）少自由的解释，该法令是隐含在该pentateuchal假说先进的由霍伯特（ “摩西und明镜pentateuch ;模具pentateuch frage ”在“ biblische studien ” ，第十，第4 ，弗赖堡， 1907年“ ; erklarung万成因” ， 1908年，弗赖堡，白细胞介素） ，朔普费尔（历史馆万alten testamentes ，第四教育署， 226 sqq ） ， hopfl （ “死hohere bibelkritik ” ，第二版，帕德博恩， 1906年） ， brucker （ “ l' eglise等香格里拉批判” ，巴黎， 1907年， 103 sqq ） ，和selbst （舒斯特和holzammer的“ handbuch zur biblischen历史馆” ，第七版，弗赖堡， 1910年第一，二， 94 ， 96 ） 。 The last-named writer believes that Moses left a written law-book to which Josue and Samuel added supplementary sections and regulations, while David and Solomon supplied new statutes concerning worship and priesthood, and other kings introduced certain religious reforms, until Esdras promulgated the whole law and made it the basis of Israel's restoration after the Exile.最后命名笔者认为，郑慕智留下了书面法律书，其中josue和Samuel补充的补充条文和规章，而大卫和索罗门提供的新章程关于崇拜和神职人员，和其他国王介绍了某些宗教的改革，直到埃斯德拉斯颁布了整个法律和作出的，它的基础上以色列的恢复后流亡国外。 Our present Pentateuch is, therefore, an Esdrine edition of the work.我们目前的pentateuch ，因此，一esdrine版的工作。 Dr. Selbst feels convinced that his admission of both textual changes and material additions in the Pentateuch agrees with the law of historical development and with the results of literary criticism.博士selbst觉得相信，他承认这两个文本的变化和物质的增补，在pentateuch同意与历史发展的规律和结果与文学批评。 Historical development adapts laws and regulations to the religious, civil, and social conditions of successive ages, while literary criticism discovers in our actual Pentateuch peculiarities of words and phrases which can hardly have been original, and also historical additions or notices, legal modifications, and signs of more recent administration of justice and of later forms of worship.历史发展的适应的法律和法规的宗教，民间，和社会条件，连续的年龄，而文学批评的发现在我们的实际pentateuch的特殊性单词和短语，其中也难以得到原来，历史也增加或告示，法律的修改，和的迹象，较近期的司法行政和后来的形式的崇拜。 But Dr. Selbst believes that these peculiarities do not offer a sufficient basis for a distinction of different sources in the Pentateuch.但博士selbst认为，这些特殊性，不提供足够的基础，区分不同来源的，在pentateuch 。
(3) A strict interpretation of the words of the Decree is implied in the views of Kaulen (Einleitung, n. 193 sqq.), Key ("Die Pentateuchfrage, ihre Geschichte un ihre System", Munster, 1903), Flunk (Kirchenlexicon, IX, 1782 sqq.), and Mangenot ("L'authenticite mosaique du Pentateuque", Paris, 1907; Idem, "Dict. de la Bible", V, 50-119. With the exception of those portions that belong to the time after the death of Moses, and of certain accidental changes of the text due to transcribers, the whole of the Pentateuch is the work of Moses who composed the work in one of the ways suggested by the Biblical Commission. Finally, there is the question as the theological certainty of the thesis maintaining the Mosaic authenticity of the Pentateuch. （ 3 ）严格解释的话，该法令是在暗示的意见，考伦（ einleitung ， 12月31日193 sqq ） ，关键（ “死pentateuchfrage ， ihre历史馆联合国ihre制” ，明斯特， 1903 ） ， flunk （ kirchenlexicon ，九， 1782 sqq 。 ） ，以及曼格诺特（ “ l' authenticite mosaique杜pentateuque ” ，巴黎， 1907年;同上， “翻译字典德拉圣经” ，第五章， 50-119 。与例外的那部分属于该时间去世后，郑慕智，以及某些偶然的变化的案文，由于transcribers ，整个的pentateuch是工作郑慕智谁组成的工作，在其中一个方法，所提出的圣经委员会。最后，是有问题作为神学的确定性，论文保持花叶的真实性，该pentateuch 。
(1) Certain Catholic scholars who wrote between 1887 and 1906 expressed their opinion that the thesis in question is not revealed in Scripture nor taught by the Church; that it expresses a truth not contained in Revelation, but a tenet which may be freely contested and discussed. （ 1 ）某些天主教学者谁写之间的1887年和1906年表示，他们认为，论文中的问题是，没有透露在经文，也不教导由教会;它表示一个真理中不包含的启示，但特尼特可能会有争议的自由和讨论。 At that time, ecclesiastical authority had issued no pronouncement on the question.在那个时间，教会管理局已发出声明，没有关于这一问题的。
(2) Other writers grant that the Mosaic authenticity of the Pentateuch is not explicitly revealed, but they consider it as a truth revealed formally implicitly, being derived from the revealed formulae not by a syllogism in the strict sense of the word, but by a simple explanation of the terms. （ 2 ）其他作家的补助金镶嵌的真实性，该pentateuch是没有明确透露，但他们认为这是一条真理透露，正式暗示，被来自透露，公式，而不是由三段论在严格意义上的字，但由简单的解释有关条款。 The denial of the Mosaic authenticity of the Pentateuch is an error, and the contradictory of the thesis maintaining the Mosaic authenticity of the Pentateuch is considered erronea in fide (cf. Mechineau, "L'origine mosaique du Pentateuque", p. 34).拒绝镶嵌的真实性，该pentateuch是一个错误，和矛盾的论断，保持花叶的真实性，该pentateuch被认为是erronea在真正的（参见mechineau ， “ l' origine mosaique杜pentateuque ” ，第34页） 。
(3) A third class of scholars considers the Mosaic authenticity of the Pentateuch neither as a freely debatable tenet, nor as a truth formally implicitly revealed; they believe it has been virtually revealed, or that it is inferred from revealed truth by truly syllogistic deduction. （ 3 ）第三类学者认为马赛克的真实性，该pentateuch既不是作为一个自由的宗旨值得商榷的，也不是作为一个真理正式含蓄地透露，他们相信，它实际上已显示，或这是推断，从发现真理，真正三段论扣除。 It is, therefore, a theologically certain truth, and its contradictory is a rash (temeraria) or even erroneous proposition (cf. Brucker, "Authenticite des livres de Moise" in "Etudes", March, 1888, p. 327; ibid., January, 1897, p. 122-3; Mangenot, "L'authenticité mosaïque du Pentateuque", pp. 267-310.因此，这是一theologically某些真理，其矛盾的是皮疹（ temeraria ）或什至错误的命题（参见brucker ， “ authenticite万livres德moise ”在“练习曲” ， 3月， 1888年， 327页;同上。 1月， 1897年，第122-3 ;芒热诺， “ l' authenticité mosaïque杜pentateuque ” ，第267-310 。
Whatever effect the ecclesiastical decision concerning the Mosaic authenticity of the Pentateuch may have had, or will have, on the opinion of students of the Pentateuchal question, it cannot be said to have occasioned the conservative attitude of scholars who wrote before the promulgation of the Decree.无论影响教会的决定，关于马赛克的真实性，该pentateuch可能有或将有上，认为学生对pentateuchal问题，不能说有occasioned保守的态度，学者，谁写颁布前，该法令。 The following list contains the names of the principal recent defenders of Mosaic authenticity: Hengstenberg, "Die Bucher Moses und Aegypten", Berlin, 1841; Smith, "The Book of Moses or the Pentateuch in its Authorship, Credibility, and Civilisation", London, 1868; C. Schobel, "Demonstration de l'authenticite du Deuteronome", Paris, 1868; Idem, "Demonstration de l'authenticite mosaique de l'Exode", Paris, 1871; Idem, "Demonstration de l'authenticite mosaique du Levitique et des Nombres", Paris, 1869; Idem, "Demonstration de l'authenticite de la Genese", Paris, 1872; Idem, "Le Moise historique et la redaction mosaique du Pentateuque", Paris, 1875; Knabenbauer, "Der Pentateuch und die unglaubige Bibelkritik" in "Stimmen aus Maria-Laach", 1873, IV; Bredenkamp, "Gesetz und Propheten", Erlangen, 1881; Green, "Moses and the Prophets", New York, 1883; Idem, "The Hebrew Feasts", New York, 1885; Idem, "The Pentateuchal Question" in "Hebraica", 1889-92; Idem, "The Higher Criticism of the Pentateuch", New York, 1895; Idem, "The Unity of the Book of Genesis", New York, 1895; C. Elliot, "Vindication of the Mosaic Authorship of the Pentateuch", Cincinnati, 1884; Bissel, "The Pentateuch, its Origin and Structure", New York, 1885; Ubaldi, "Introductio in Sacram Scripturam", 2nd ed., Rome, 1882, I, 452- 509; Cornely, "Introductio specialis in historicos VT libros", Paris, 1887, pp.下面的列表中包含的名称，主要最近的维护者马赛克的真实性：韩斯坦堡， “模具布赫尔郑慕智und aegypten ” ，柏林， 1841年;史密斯， “这本书的郑慕智，或pentateuch在其作者，公信力，文明之光” ，伦敦， 1868年;长schobel ， “示威德l' authenticite杜deuteronome ” ，巴黎， 1868年;同上， “示威德l' authenticite mosaique德l' exode ” ，巴黎， 1871年;同上， “示威德l' authenticite mosaique杜levitique等万nombres “ ，巴黎， 1869年;同上， ”示威德l' authenticite德香格里拉genese “ ，巴黎， 1872年;同上， ”乐moise historique等香格里拉节录mosaique杜pentateuque “ ，巴黎， 1875年; knabenbauer ， ”明镜pentateuch und模具unglaubige bibelkritik “在” stimmen澳元玛丽亚- laach “ ， 1873年，四; bredenkamp ， ” gesetz und propheten “ ，埃尔兰根， 1881年;绿色， ”摩西和先知“ ，纽约， 1883年;同上， ”希伯来文宴“ ，纽约， 1885年;同上， ” pentateuchal问题“ ，在” hebraica “ ， 1889年至1892年;同上， ”较高的批评，该pentateuch “ ，纽约， 1895年;同上， ”团结，这本书的成因“ ，纽约， 1895年;长埃利奥特， “平反的花叶作者的pentateuch ” ，辛辛那提， 1884年; ，比塞尔， “ pentateuch ，其产地和结构” ，纽约， 1885年;乌巴迪， “ introductio在sacram scripturam ” ，第二版，罗马， 1882年，我452 -5 09; c ornely， “ i ntroductio特别在h istoricos佛蒙特州l ibros” ，巴黎， 1 887年，页。 19-160; Vos, "Mosaic Origin of the Pentateuchal Codes", London, 1886; Bohl, "Zum Gesetz und zum Zeugniss", Vienna, 1883; Zah, "Erneste Blicke in den Wahn der modernen Kritik des AT", Gutersloh, 1893; Idem, "Das Deuteronomium", 1890; Idem, "Israelitische und judische Geschichte", 1895; Rupprecht, "Die Anschauung der kritischen Schule Wellhausens vom Pentateuch", Leipzig, 1893; Idem, "Das Rathsel des Funfbuches Mose und seine falsche Losung", Gutersloh, 1894; Idem, "Des Rathsels Losung order Beitrage zur richtigen Losung des Pentateuchrathsels", 1897; Idem, "Die Kritik nach ihrem Recht uknd Unrecht", 1897; "Lex Mosaica, or the Law of Moses and the Higher Criticism" (by Sayce, Rawlinson, Trench, Lias, Wace, etc.), London, 1894; Card. 19-160 ;你， “马赛克原产地的pentateuchal守则” ，伦敦， 1886年; bohl ， “ zum gesetz und zum zeugniss ” ，维也纳， 1883年; zah ， “ erneste blicke在Den wahn明镜modernen kritik万” ， gutersloh ， 1893年;同上， “之deuteronomium ” ， 1890年;同上， “ israelitische und judische历史馆” ， 1895年; rupprecht ， “模具anschauung明镜kritischen schule wellhausens vom pentateuch ” ，莱比锡， 1893年;同上， “之rathsel万funfbuches mose und塞纳河falsche losung “ ， gutersloh ， 1894年;同上， ”万rathsels losung为了beitrage zur richtigen losung万pentateuchrathsels “ ， 1897年;同上， ”模具kritik nach ihrem里克uknd unrecht “ ， 1897 ” ; mosaica法或法律的摩西和更高批判“ （沙伊斯，罗林森，战壕， lias ， wace ，等等） ，伦敦， 1894年;卡。 Meignan, "De L'Eden a Moise", Paris, 1895, 1-88; Baxter, "Sanctuary and Sacrifice", London, 1896; Abbé de Broglie, "Questions bibliques", Paris, 1897, pp.梅尼昂， “德l'伊甸园一moise ” ，巴黎， 1895年， 1-88 ;巴克斯特， “庇护所和献身精神” ，伦敦， 1896年; abbé德布罗意， “问题bibliques ” ，巴黎， 1897年，页。 89-169; Pelt, "Histoire de l'AT", 3rd ed., Paris, 1901, I, pp. 89-169 ;毛皮， “历史学德l' ” ，第三教育署，巴黎， 1901年，我页。 291-326; Vigouroux, "Les Livres Saints et la critique ratioinaliste", Paris, 1902, III, 1-226; IV, 239-53, 405-15; Idem, "Manuel biblique", 12th ed., Paris, 1906, I, 397-478; Kley, "Die Pentateuchfrage, ihre Geschichte und ihre Systeme", Munster, 1903; Hopfl, "Die hohere Bibelkritik", Paderborn, 1902; Thomas, "The Organic Unity of the Pentateuch", London, 1904; Wiener, "Studies in Biblical Law", London, 1904; Rouse, "The Old Testament in New Testament Light", London, 1905; Redpath, "Modern Criticism and the Book of Genesis", London, 1905; Hoberg, "Moses und der Pentateuch", Freiburg, 1905; Orr, "The Problem of the Old Testament considered with reference to Recent Criticism", London, 1906. 291-326 ; vigouroux ， “就业辅导组livres圣人等香格里拉批判ratioinaliste ” ，巴黎， 1902年，三， 1-226 ;四， 239-53 ， 405-15 ;同上， “曼努埃尔biblique ” ，第12版，巴黎， 1906 ，我， 397-478 ; kley ， “模具pentateuchfrage ， ihre历史馆und ihre systeme ” ，明斯特， 1903年; hopfl ， “模具hohere bibelkritik ” ，帕德博恩， 1902年;托马斯， “有机统一的pentateuch ” ，伦敦， 1904 ;维纳， “研究在圣经法” ，伦敦， 1904年;振奋， “旧约在新约圣经轻” ，伦敦， 1905年; redpath ， “现代的批评和这本书的成因” ，伦敦， 1905年; hoberg ， “摩西und明镜pentateuch “ ，弗赖堡， 1905年;奥尔， ”问题旧约考虑参照最近批评“ ，伦敦， 1906 。
E. OPPONENTS OF THE MOSAIC AUTHORSHIP OF THE PENTATEUCH e.对手的花叶作者的pentateuch
A detailed account of the opposition to the Mosaic authorship of the Pentateuch is neither desirable nor necessary in this article.详细交代反对镶嵌作者的pentateuch是既不可取，也没有必要在这方面的文章。 In itself it would form only a noisome history of human errors; each little system has had its day, and its successors have tried their best to bury it in hushed oblivion.在本身，它将只是一个noisome人类历史的错误;每个小系统有其天，及其后继者均已竭尽所能，以埋葬它在hushed遗忘。