Exodus, the second book of the Bible, derives its name from the narrative's main theme, Israel's exodus from Egypt.出埃及记，第二本书的圣经，源于它的名字从叙事的主旋律，以色列的出埃及记从埃及。 Picking up where Genesis left off, the first 15 chapters of Exodus describe Egypt's harsh policy toward Israel and the escape of the Israelites from their bondage.落何处成因的不放过，第一15章出埃及记描述埃及的苛刻政策，对以色列和逃跑的以色列人从他们的枷锁。 The narrative follows the career of Moses from his marvelous birth through his exile in Midian.叙述如下的职业生涯，郑慕智，从他出生的精彩通过他的流亡在中位。 It continues with his final victorious contest with Pharaoh, in which Moses is God's spokesman, and ends with the Egyptian debacle at the Reed (traditionally Red) Sea.它继续与他的最后胜利，与法老王，在这种摩西是上帝的发言人，并结束与埃及的崩溃在芦苇（传统红色）大海。 Chapters 16 - 40 describe the march of the Israelites through the wilderness to Mount Sinai, where God descends on the mountain, gives the law to Moses, and establishes a quickly broken Covenant with Israel that must be reestablished after Aaron makes the Golden Calf.章16 -4 0形容三月的以色列人通过旷野，以西乃山，上帝降于山上，让法律的摩西，并建立了一个迅速打破了同以色列的盟约，必须重新确立后，阿伦，使黄金犊牛。
Many important events are recorded in Exodus: the revelation of God's name as Yahweh in 3:11 - 15; the institution of the Passover in 5:1 - 12:36; and the giving of the Ten Commandments, directives for the construction of the Tabernacle, and other religious and ceremonial legislation in 19 - 40.许多重要的事件，都记录在出埃及记： 启示上帝的名义雅巍在3时11 -1 5;该机构的逾越节在5点0 1分- 12时3 6分;和给予的1 0诫命，指示 ，为建造该幕，和其他宗教和仪式的法例在19 -4 0。 The authorship of the book has been ascribed traditionally to Moses, but it is actually a composite work of much later date, containing the same literary strands found in Genesis.作者这本书已被归因于传统的摩西，但它其实是一个综合的工作更晚的日期，载有相同的文学strands发现的成因。
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Bibliography
参考书目
BS Childs, The
Book of Exodus (1974).第BS childs ，这本书出埃及记（ 1974 ） 。 CA Cole, Studies in Exodus
(1986). CA台湾科尔，研究在出埃及记（ 1986年） 。
The Exodus was the great deliverance wrought for the children of Isreal when they were brought out of the land of Egypt with "a mighty hand and with an outstretched 136), about BC 1490, and four hundred and eighty years (1 Kings 6:1) before the building of Solomon's temple. The time of their sojourning in Egypt was, according to Ex. 12:40, the space of four hundred and thirty years. In the LXX., the words are, "The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan was four hundred and thirty years;" and the Samaritan version reads, "The sojourning of the children of Israel and of their fathers which they sojourned in the land of Canaan and in the land of Egypt was four hundred and thirty years." In Gen. 15:13-16, the period is prophetically given (in round numbers) as four hundred years.逃亡是很大的解脱变形为儿童isreal当他们被带出的土地，埃及与“威武之手，并与一outstretched 136 ） ，约公元前1490年，四百八十年（ 1国王6:1 ）前，建设所罗门圣殿的。的时候，他们的sojourning在埃及是，根据前。 12:40 ，空间四百三十年。在lxx 。 ，换言之， “ sojourning的儿童以色列他们sojourned在埃及和在土地的迦南是四百三十年; “和撒玛利亚版本内容， ” sojourning的儿童，以色列和他们父辈他们sojourned在土地的迦南，并在土地埃及的是四百三十年。 “在将军15:13-16 ，期间是prophetically给予（在一轮号码）作为四百年。
This passage is quoted by Stephen in his defence before the council (Acts 7:6).这段话是引述由Stephen在他的辩护摆在安理会面前的（行为7时06分） 。 The chronology of the "sojourning" is variously estimated.时序“ sojourning ”是不同的估计。 Those who adopt the longer term reckon thus:- Years From the descent of Jacob into Egypt to the death of Joseph 71 From the death of Joseph to the birth of Moses 278 From the birth of Moses to his flight into Midian 40 From the flight of Moses to his return into Egypt 40 From the return of Moses to the Exodus 1 430 Others contend for the shorter period of two hundred and fifteen years, holding that the period of four hundred and thirty years comprehends the years from the entrance of Abraham into Canaan (see LXX. and Samaritan) to the descent of Jacob into Egypt.这些谁采取较长远的估计，从而： -年从后裔的雅各到埃及，死亡7 1约瑟夫从死亡的约瑟夫到的诞生，郑慕智2 78从出生到摩西，他飞行到4 0位，从飞行郑慕智，他返回到埃及从40返回到摩西出埃及记1 430其他人，为期较短的二一五年，认为时期四百三十年comprehends多年来，从入口处亚伯拉罕到迦南（见lxx 。和撒玛利亚）向后裔的雅各进入埃及。
They reckon thus:- Years.他们估计，因此： -年。 From Abraham's arrival in Canaan to Isaac's birth 25 From Isaac's birth to that of his twin sons Esau and Jacob 60 From Jacob's birth to the going down into Egypt 130 215 From Jacob's going down into Egypt to the death of Joseph 71 From death of Joseph to the birth of Moses 64 From birth of Moses to the Exodus 80 In all 430 During the forty years of Moses' sojourn in the land of Midian, the Hebrews in Egypt were being gradually prepared for the great national crisis which was approaching.从亚伯拉罕的到来在迦南，以艾萨克的出生25艾萨克的诞生表示，他的双胞胎儿子，以扫及雅各， 60次从雅各的出生到去到埃及一三〇二一五从雅各布的下降，到埃及来的死亡约瑟夫71从死亡的约瑟夫，以诞生64摩西从诞生到摩西出埃及记80在所有430在四十年的摩西滞留在土地位，希伯来人在埃及正在逐步准备为伟大的民族危机，这是接近。
The plagues that successively fell upon the land loosened the bonds by which Pharaoh held them in slavery, and at length he was eager that they should depart.该瘟疫认为，先后下跌后，土地放宽债券所举行的法老王他们在奴役，并在长度，他热切希望，他们应该离开。 But the Hebrews must now also be ready to go.但希伯来人现在还必须准备好去。 They were poor; for generations they had laboured for the Egyptians without wages.他们是穷人;几代人，他们辛劳为埃及人，没有工资。 They asked gifts from their neighbours around them (Ex. 12:35), and these were readily bestowed.他们问的礼物从他们的邻居他们周围的（例如， 12时35分） ，这些都是随时赐予的。 And then, as the first step towards their independent national organization, they observed the feast of the Passover, which was now instituted as a perpetual memorial.然后，作为第一步，他们的独立的国家组织，他们观察到的节日逾越节，这是现在提起，作为永久的纪念。 The blood of the paschal lamb was duly sprinkled on the poor-posts and lintels of all their houses, and they were all within, waiting the next movement in the working out of God's plan.血液中的逾越节的羔羊正式洒对穷人的员额和门楣，其所有的房屋，他们均在，等待下次运动中的工作出上帝的计划。
At length the last stroke fell on the land of Egypt.在长度最后中风倒在埃及的土地上。 "It came to pass, that at midnight Jehovah smote all the firstborn in the land of Egypt." “它来通过，即在午夜耶和华smote所有firstborn ，在埃及的土地上” 。 Pharaoh rose up in the night, and called for Moses and Aaron by night, and said, "Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also."老王奋起，在夜间，并呼吁为摩西和亚伦夜，并表示， “站起来，并让您提出的从我的人民，无论是叶和儿童的以色列;走，服务耶和华，正如你们说。您也采取群和您的畜群，叶曾经说过，和消失;保佑我也“ 。 Thus was Pharaoh (qv) completely humbled and broken down.因此，被法老王（请参阅）完全谦卑和细分。 These words he spoke to Moses and Aaron "seem to gleam through the tears of the humbled king, as he lamented his son snatched from him by so sudden a death, and tremble with a sense of the helplessness which his proud soul at last felt when the avenging hand of God had visited even his palace."这些话他以摩西与亚伦“似乎闪耀通过眼泪的谦卑，国王，因为他感到遗憾，他的儿子抢去他这样突然死亡，和颤抖，以一种无奈，他引以自豪的灵魂，最后认为，当该报复上帝之手访问过，连他的宫殿“ 。 The terror-stricken Egyptians now urged the instant departure of the Hebrews.恐怖受灾埃及人，现在促请即时离境的希伯来人。
In the midst of the Passover feast, before the dawn of the 15th day of the month Abib (our April nearly), which was to be to them henceforth the beginning of the year, as it was the commencement of a new epoch in their history, every family, with all that appertained to it, was ready for the march, which instantly began under the leadership of the heads of tribes with their various sub-divisions.在中逾越节的盛宴，之前的曙光15日一个月的abib （我们的四月近） ，这是要他们今后在今年年初，因为它是展开一个新时代在其历史，每一个家庭，与所有appertained给它，已经做好准备， 3月，即刻开始的领导下，元首的部落与他们不同的小组进行记名表决。 They moved onward, increasing as they went forward from all the districts of Goshen, over the whole of which they were scattered, to the common centre.他们提出以后，越来越多，因为他们到了来自所有地区的歌珊，超过整个他们被分散，以共同的中心。 Three or four days perhaps elapsed before the whole body of the people were assembled at Rameses, and ready to set out under their leader Moses (Ex. 12:37; Num. 33:3).三或四天，或许已过了前全体人民的人聚集在拉美西斯，并准备内容已载列于下，他们的领导人，郑慕智（例如： 12时37分; NUM个。 33:3 ） 。 This city was at that time the residence of the Egyptian court, and here the interviews between Moses and Pharaoh had taken place.这个城市是在那个时候，居住的埃及法院，并在这里采访之间的摩西和法老发生过。 From Rameses they journeyed to Succoth (Ex. 12:37), identified with Tel-el-Maskhuta, about 12 miles west of Ismailia.从拉美西斯他们journeyed ，以succoth （例如： 12时37分） ，确定与电话-埃及maskhuta ，大约12英里以西的伊斯梅利亚。
Their third station was Etham (qv), 13:20, "in the edge of the wilderness," and was probably a little to the west of the modern town of Ismailia, on the Suez Canal.他们的第三站是etham （请参阅） ， 13时20分， “在边缘的旷野， ”可能是一个很少向西方的现代城市伊斯梅利亚，就苏伊士运河。 Here they were commanded "to turn and encamp before Pi-hahiroth, between Migdol and the sea", ie, to change their route from east to due south.在这里他们指挥“ ，把和恩坎普之前丕hahiroth之间，密夺和海” ，即改变他们的路线从东到南方。 The Lord now assumed the direction of their march in the pillar of cloud by day and of fire by night.主现在假定的方向，他们在三月的支柱，云，白天和夜间火灾。 They were then led along the west shore of the Red Sea till they came to an extensive camping-ground "before Pi-hahiroth," about 40 miles from Etham.他们然后率领沿西岸边红海，直至他们来到了广泛的露营-地面“之前丕hahiroth ， ”约40英里的从etham 。 This distance from Etham may have taken three days to traverse, for the number of camping-places by no means indicates the number of days spent on the journey: eg, it took fully a month to travel from Rameses to the wilderness of Sin (Ex. 16:1), yet reference is made to only six camping-places during all that time.这距离etham可能采取的三天遍历，人数露营地点并不表示的天数用在征途上：例如，它采取了充分一个月的旅行，从拉美西斯，以旷野单仲偕（当然。 16时01分） ，但提到了，只有6个露营地点，在所有的时间。
The exact spot of their encampment before they crossed the Red Sea cannot be determined.确切的地点，他们的集结之前，他们越过红海不能确定。 It was probably somewhere near the present site of Suez.它可能是附近的现址苏伊士。 Under the direction of God the children of Israel went "forward" from the camp "before Pi-hahiroth," and the sea opened a pathway for them, so that they crossed to the farther shore in safety.的指导下，上帝的子女前往以色列“前沿” ，从营“之前，丕hahiroth ， ”与大海开辟了途径为他们，让他们越过向远在岸上的安全。 The Egyptian host pursued after them, and, attempting to follow through the sea, were overwhelmed in its returning waters, and thus the whole military force of the Egyptians perished.埃及主机后，他们追求的，并试图跟进，通过海，被压倒在其返回的水域，从而在全军部队的埃及人丧生。 They "sank as lead in the mighty waters" (Ex. 15:1-9; comp. Ps. 77:16-19).他们“沉没，作为牵头在强大的水域” （出埃及记15:1-9 ;可比。常任秘书长。 77:16-19 ） 。 Having reached the eastern shore of the sea, perhaps a little way to the north of 'Ayun Musa ("the springs of Moses"), there they encamped and rested probably for a day.到达东海岸的海，或许还有一点的方式到北' ayun穆萨（ “泉水的摩西” ） ，在那里他们扎营休息，大概一，两天。 Here Miriam and the other women sang the triumphal song recorded in Ex.在这里，刘健仪和其他妇女唱凯旋歌录得的特惠。 15:1-21. 15:1-21 。 From 'Ayun Musa they went on for three days through a part of the barren "wilderness of Shur" (22), called also the "wilderness of Etham" (Num. 33:8; comp. Ex. 13:20), without finding water.由『 ayun穆萨，他们就到了3天通过的一部分，贫瘠“荒野的书珥” （ 22岁） ，也称为“荒野的etham ” （ num. 33:8 ;可比。特惠。 13时20分） ，无找水。
On the last of these days they came to Marah (qv), where the "bitter" water was by a miracle made drinkable.在最后的这些天他们来到marah （请参阅） ，而“苦”水是由一个奇迹，取得了可以饮用。 Their next camping-place was Elim (qv), where were twelve springs of water and a grove of "threescore and ten" palm trees (Ex. 15:27).他们的未来露营地点是琳（请参阅） ，其中有12温泉水和格罗夫的“ threescore和10 ”的棕榈树（例如， 15时27分） 。 After a time the children of Israel "took their journey from Elim," and encamped by the Red Sea (Num. 33:10), and thence removed to the "wilderness of Sin" (to be distinguished from the wilderness of Zin, 20:1), where they again encamped.经过一段时间的儿童以色列“了他们的旅程从以琳， ”扎营由红海（ num. 33:10 ） ，再取消“旷野单” （以区别于旷野zin ， 20 ： 1 ） ，他们在那里再次扎营。 Here, probably the modern el-Markha, the supply of bread they had brought with them out of Egypt failed.在这里，大概是现代埃及马尔哈，供应面包，他们带来了他们出埃及失败。 They began to "murmur" for want of bread.他们开始“杂音”要面包。 God "heard their murmurings" and gave them quails and manna, "bread from heaven" (Ex. 16:4-36).以神之名“听到了他们的murmurings ” ，并给他们鹌鹑和甘露醇， “面包从天堂” （出埃及记16:4-36 ） 。 Moses directed that an omer of manna should be put aside and preserved as a perpetual memorial of God's goodness.郑慕智指示，一奥马尔的哪应该放下和保存，作为永久的纪念上帝的善。 They now turned inland, and after three encampments came to the rich and fertile valley of Rephidim, in the Wady Feiran.他们现在把内陆，经过三营地来的丰富和肥沃的山谷二，利非订，在wady飞兰。 Here they found no water, and again murmured against Moses.在这里他们发现，没有水，并再次murmured对摩西。
Directed by God, Moses procured a miraculous supply of water from the "rock in Horeb," one of the hills of the Sinai group (17:1-7); and shortly afterwards the children of Israel here fought their first battle with the Amalekites, whom they smote with the edge of the sword.导演的上帝，摩西采购了奇迹般的食水供应，由“岩在horeb ”之一，山西奈组（ 17:1-7 ） ;和不久之后，孩子们在这里对以色列的战斗的第一战与amalekites ，他们smote与边缘的剑。 From the eastern extremity of the Wady Feiran the line of march now probably led through the Wady esh-Sheikh and the Wady Solaf, meeting in the Wady er-Rahah, "the enclosed plain in front of the magnificient cliffs of Ras Sufsafeh."从东部肢体的wady飞兰线的3月，现在可能使通过wady esh -谢赫和wady solaf ，会议，在wady尔rahah ， “封闭的平原，在前线的magnificient悬崖的Ras sufsafeh ” 。 Here they encamped for more than a year (Num. 1:1; 10:11) before Sinai (qv).他们在这里扎营了一年多（ num. 1时01分; 10时11分）之前，西奈半岛（请参阅） 。 The different encampments of the children of Israel, from the time of their leaving Egypt till they reached the Promised Land, are mentioned in Ex.不同营地的儿童，以色列，从时间，他们离开埃及，直至他们达到其承诺的土地，所提到的特惠。 12:37-19; Num. 12:37-19 ; NUM个。 10-21; 33; Deut. 10月21日; 33 ; deut 。 1, 2, 10. 1 ， 2 ， 10 。 It is worthy of notice that there are unmistakable evidences that the Egyptians had a tradition of a great exodus from their country, which could be none other than the exodus of the Hebrews.它是值得的通知有明确无误的证据认为，埃及人的传统，一个伟大的外流，从他们的国家，这可能是无以外的其他逃亡的犹太人。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Exodus is the name given in the LXX.出埃及记的名称是由于在该lxx 。 to the second book of the Pentateuch (qv).到第二本书的pentateuch （请参阅） 。 It means "departure" or "outgoing."这意味着“离境”或“离任” 。 This name was adopted in the Latin translation, and thence passed into other languages.此名称获得通过，在拉丁美洲的翻译，再通过成其他语文。 The Hebrews called it by the first words, according to their custom, Ve-eleh shemoth (ie, "and these are the names").希伯来所谓它的第一句话是，根据他们的习俗，维生素E - eleh shemoth （即， “这些都是的名字” ） 。 It contains, (1.) An account of the increase and growth of the Israelites in Egypt (ch. 1) (2.) Preparations for their departure out of Egypt (2-12:36).它包含， （ 1 ）帐户的增加和增长的以色列人在埃及（ ch. 1 ） （ 2 ）准备为他们的离开出埃及（ 2-12:36 ） 。 (3.) Their journeyings from Egypt to Sinai (12:37-19:2). （ 3 ）其journeyings从埃及到西奈半岛（ 12:37-19:2 ） 。 (4.) The giving of the law and the establishment of the institutions by which the organization of the people was completed, the theocracy, "a kingdom of priest and an holy nation" (19:3-ch. 40). （ 4 ）提供法律和设立的机构，由该组织的人已经完成，神， “英国的牧师和一个神圣的民族” （ 19时03分通道40段） 。 The time comprised in this book, from the death of Joseph to the erection of the tabernacle in the wilderness, is about one hundred and forty-five years, on the supposition that the four hundred and thirty years (12:40) are to be computed from the time of the promises made to Abraham (Gal. 3:17).的时间组成，在这本书中，从死亡的约瑟夫，以竖立帐幕在旷野，是关于一百四十五年，就假设认为，四百三十年（ 12:40 ）将从计算的时候，所作出的承诺，以石礼谦（ gal. 3时17分） 。 The authorship of this book, as well as of that of the other books of the Pentateuch, is to be ascribed to Moses.作者这本书，以及作为这对其他书籍的pentateuch ，是归因于摩西。 The unanimous voice of tradition and all internal evidences abundantly support this opinion.一致的声音，传统和所有内部的证据非常支持这个意见。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
After the death of Joseph, Israel had grown into a people, and its history deals no longer with mere genealogies, but with the people's national and religious development.去世后，约瑟夫，以色列已成长为一个人，和其历史上的交易不再仅仅族谱，但与人民的民族和宗教的发展。 The various laws are given and promulgated as occasion required them; hence they are intimately connected with the history of the people, and the Pentateuchal books in which they are recorded are rightly numbered among the historical books of Scripture.各种法律赋予颁布的场合要求他们，因此他们有着密切的联系与历史的人，和pentateuchal的书籍在他们所录得的是正确的编号之间的历史书籍的经文。 Only the third book of the Pentateuch exhibits rather the features of a legal code.只有第三本书的pentateuch展品的特点，而不是一个法律的代码。 The Book of Exodus consists of a brief introduction and three main parts:这本书出埃及记构成的简介和3个主要部分：
Introduction, i, 1-7.- A brief summary of the history of Jacob connects Genesis with Exodus, and serves at the same time as transition from the former to the latter.导言，我， 1月7日.-简要的历史雅各布连接的成因与出埃及记，并提供在同一时间，作为过渡，由前者向后者。
(1) First Part, i, 8-xiii, 16.- It treats of the events preceding and preparing the exit of Israel from Egypt. （ 1 ）第一部分，我8 -十三， 16 .-对待的事件前，准备退出以色列从埃及。
(a) Ex., i, 8-ii, 25; the Israelites are oppressed by the new Pharao "that knew not Joseph", but God prepares them a liberator in Moses. （一）前，我8 -二，第25条;以色列人受到压迫所新pharao “不知道约瑟夫” ，但上帝准备他们在解放者摩西。
(b) Ex., iii, 1-iv, 31.-Moses is called to free his people; his brother Aaron is given him as companion; their reception by the Israelites. （二）前，三，一-四， 31. -摩西是所谓的自由，他的人;他的弟弟亚伦是给了他作为伴侣;对他们的接待，由以色列人。
(c) v, 1-x, 29.-Pharao refuses to listen to Moses and Aaron; God renews his promises; genealogies of Moses and Aaron; the heart of Pharao is not moved by the first nine plagues. （三）五， 1 - X的， 29. - pharao不肯听摩西和亚伦;上帝，他再次承诺;族谱摩西和亚伦;心脏pharao是不是所提出的首九个月的瘟疫。
(d) xi, 1-xiii, 16.-The tenth plague consists in the death of the first-born; Pharao dismisses the people; law of the annual celebration of the pasch in memory of the liberation from Egypt. （四）十一， 1 -十三， 16. -第十届鼠疫组成，在死亡的第一出生; pharao罢免人;规律，每年为庆祝该pasch在记忆的解放，从埃及。
(2) Second Part, xiii, 17-xviii, 27.- Journey of Israel to Mt. Sinai and miracles preparing the people for the Sinaitic Law. （ 2 ）第二部分，十三， 17 - 18 ， 27 .-的征途上，以色列吨。西奈半岛和奇迹准备的人，为西乃半岛的法律。
(a) xiii, 1-xv, 21.-The Israelites, led and protected by a pillar of cloud and fire, cross the Red Sea, but the persecuting Egyptians perish in the waters. （一）第十三章， 1 -第十五21. -以色列人，领导和保护的重要支柱，云和消防，越过红海，但迫害埃及人亡在该水域。
(b) xv, 22-xvii, 16.-The route of Israel is passing through Sur, Mara, Elim, Sin, Rephidim. （二）十五， 22 - 17 ， 16. -路线以色列是通过sur ，玛拉，以琳，单仲偕，二，利非订。 At Mara the bitter waters are made sweet; in the Desert of Sin God sent quails and manna to the children of Israel; at Raphidim God gave them water form the rock, and defeated Amalec through the prayers of Moses.在马拉的苦果水域是甜;在沙漠中的单仲偕上帝发出鹌鹑和甘露醇，以儿童的以色列; raphidim上帝给他们的水形成的岩石，战胜了amalec透过祷告，郑慕智。
(c) xviii, 1-27.-Jethro visits his kinsmen, and at his suggestion Moses institutes the judges of the people. （三）十八， 1 - 27. - jethro访问他的kinsmen ，并在他的建议，郑慕智学院法官的人。
(3) Third Part, xix, 1-xl, 38.- Conclusion of the Sinaitic covenant and its renewal. （ 3 ）第三部分， 19条， 1 - XL的， 38 .-结论的西乃半岛公约和其重建。 Here Exodus assumes more the character of a legal code.在这里出埃及记假设更具有法律代码。
(a) xix, 1-xx, 21.-The people journey to Sinai, prepare for the coming legislation, receive the decalogue, and ask to have the future laws promulgated through Moses. （一）十九， 1至XX ， 21. -人民的旅程西奈，准备为未来的立法，收到十诫，并要求有未来颁布的法律通过摩西。
(b) xx, 22-xxiv, 8.-Moses promulgates certain laws together with promises for their observance, and confirms the covenant between God and the people with a sacrifice. （二） XX条， 22 - 24条， 8. -摩西颁布的某些法律，连同他们的承诺，遵守，并确认该公约之间的上帝和人与牺牲。 The portion xx, 1-xxiii, 33, is also called the Book of the Covenant.部分XX条， 1 -二十三， 33 ，也叫这本书的盟约。
(c) xxiv, 9-xxxi, 18.-Moses alone remains with God on the mountain for forty days, and receives various instructions about the tabernacle and other points pertaining to Divine worship. （三） 24 ， 9 -三十一， 18. -郑慕智，单仍然与上帝对山区为四十天，并接收各种指示，约幕和其他点有关神的崇拜。
(d) xxxii, 1-xxxiv, 35.-The people adore the golden calf; at this sight, Moses breaks the divinely given tables of the law, punishes the idolaters, obtains pardon from God for the survivors, and, renewing the covenant, receives other tables of the law. （四）三十二， 1 -第三十四， 35. -人民的崇拜金犊;在这个视线，郑慕智，打破了神给予表的法律，惩罚，拜偶像，获得赦免，从神的幸存者，和，自强不息公约，收到的其他表法。
(e) xxxv, 1-xl, 38.-The tabernacle with its appurtenances is prepared, the priests are anointed, and the cloud of the Lord covers the tabernacle, thus showing that He had made the people His own. （五）三十五， 1 - XL的， 38. -幕与appurtenances准备，牧师选定，和云的主涵盖幕，从而显示出他作出了他自己的人民。
III.三。 AUTHENTICITY真实性
The contents of the Pentateuch furnish the basis for the history, the law, the worship, and the life of the Chosen People of God.的内容，该pentateuch提供依据，为历史，法律，宗教和生活，所选择的人，上帝的。 Hence the authorship of the work, the time and manner of its origin, and its historicity are of paramount importance.因此，作者的工作，时间和方式，其原产地，其历史性是头等重要的意义。 These are not merely literary problems, but questions belonging to the fields of history of religion and theology.这些都是不只是文学的问题，但问题属于该领域的历史，宗教和神学。 The Mosaic authorship of the Pentateuch is inseparably connected with the question, whether and in what sense Moses was the author or intermediary of the Old-Testament legislation, and the bearer of pre-Mosaic tradition.镶嵌作者的pentateuch是密不可分与问题，是否以及在何种意义上，郑慕智是作者或中介的老遗嘱的法例，和无记名前花叶传统。 According to the trend of both Old and New Testament, and according to Jewish and Christian theology, the work of the great lawgiver Moses is the origin of the history of Israel and the basis of its development down to the time of Jesus Christ; but modern criticism sees in all this only the result, or the precipitate, of a purely natural historical development.根据趋势，旧的和新约圣经，并根据犹太教和基督教神学，工作的伟大lawgiver郑慕智是原产地的历史和以色列的基础上发展到时间耶稣基督;但现代批评认为，在所有这一切，只有结果，或沉淀，一个纯粹的自然的历史发展。 The question of the Mosaic authorship of the Pentateuch leads us, therefore, to the alternative, revelation or historical evolution; it touches the historical and theological foundation of both the Jewish and the Christian dispensation.问题镶嵌作者的pentateuch导致我们，因此，作为替代，启示或历史演变;它涉及的历史和神学思想建设的基础，无论是犹太人和基督教免除。 We shall consider the subject first in the light of Scripture; secondly, in the light of Jewish and Christian tradition; thirdly, in the light of internal evidence, furnished by the Pentateuch; finally, in the light of ecclesiastical decisions.我们应考虑的主题，首先在根据圣经;其次，在针对犹太教和基督教的传统;第三，在根据内部证据，由其pentateuch ;最后，在根据教会的决定。
A. TESTIMONY OF SACRED SCRIPTURE甲的证词，圣经
It will be found convenient to divide the Biblical evidence for the Mosaic authorship of the Pentateuch into three parts: (1) Testimony of the Pentateuch;它会被发现，方便鸿沟圣经的证据，为花叶作者的pentateuch分为三个部分： （ 1 ）的证词，该pentateuch ;
(2) Testimony of the other Old-Testament books; (3) Testimony of the New Testament. （ 2 ）的证词，其他旧遗嘱的书籍; （ 3 ）的证词，新约圣经。
(1) Witness of the Pentateuch （ 1 ）证人的pentateuch
The Pentateuch in its present form does not present itself as a complete literary production of Moses.该pentateuch以其目前的形式并不目前本身作为一个完整的文学生产，郑慕智。 It contains an account of Moses' death, it tells the story of his life in the third person and in an indirect form, and the last four books do not exhibit the literary form of memoirs of the great lawgiver; besides, the expression "God said to Moses" shows only the Divine origin of the Mosaic laws but does not prove that Moses himself codified in the Pentateuch the various laws promulgated by him.它包含了帐户的摩西死亡，故事讲述他生活中的第三人，并在间接的形式，和过去四年的书籍不展出文学形式的回忆录的伟大lawgiver ;此外，表达“上帝对摩西说： “只显示神的起源镶嵌的法律，但并不能证明自己编纂的郑慕智，在pentateuch各种颁布的法律由他。 On the other hand, the Pentateuch ascribes to Moses the literary authorship of at least four sections, partly historical, partly legal, partly poetical.在另一方面， pentateuch赋予摩西的文学作者，至少四个部分，这部分的历史，部分的法律，这部分是诗。 (a) After Israel's victory over the Amalecites near Raphidim, the Lord said to Moses (Exodus 17:14): "Write this for a memorial in a book, and deliver it to the ears of Josue." （一）后，以色列的胜利，超过amalecites近raphidim ，主对摩西说（出埃及记17:14 ）说： “写这为纪念在一本书，并提供它的耳朵josue ” 。 This order is naturally restricted to Amalec's defeat, a benefit which God wished to keep alive in the memory of the people (Deuteronomy 25:17-19).这项命令是自然限制amalec的失败，一个好处，上帝希望永葆，在记忆的人（申命记25:17-19 ） 。 The present pointing of the Hebrew text reads "in the book", but the Septuagint version omits the definite article.目前指向的希伯来文的全文： “在这本书中” ，但septuagint版本忽略了定冠词。 Even if we suppose that the Massoretic pointing gives the original text, we can hardly prove that the book referred to is the Pentateuch, though this is highly probable (cf. von Hummelauer "Exodus et Leviticus", Paris, 1897, p. 182; Idem, "Deuteronomium", Paris, 1901, p. 152; Kley, "Die Pentateuchfrage", Munster, 1903, p. 217).即使我们假设认为， massoretic指向给出了原文，我们很难证明这本书提到的是pentateuch ，虽然这是极有可能（参见冯胡梅劳尔的“出埃及记等利未记” ，巴黎， 1897年， 182页;同上， “ deuteronomium ” ，巴黎， 1901年， 152页; kley ， “模具pentateuchfrage ” ，明斯特， 1903年，第217页） 。 (b) Again, Ex., xxiv, 4: "And Moses wrote all the words of the Lord." （二）再次，当然，二十四， 4 ： “和郑慕智写了所有的话勋爵” 。 The context does not allow us to understand these words in an indefinite manner, but as referring to the words of the Lord immediately preceding or to the so-called "Book of the Covenant", Ex., xx-xxiii.背景不容许我们了解，这些话在无限期的方式，但指的话，主立即之前或到所谓的“图书的盟约” ，当然，第XX -二十三。 (c) Ex., xxxiv, 27: "And the Lord said to Moses: Write thee these words by which I have made a covenant both with thee and with Israel." （三）前，第三十四， 27 ： “耶和华对摩西说：你写这些话由我作出了盟约都与你和与以色列的” 。 The next verse adds: "and he wrote upon the tables the ten words of the covenant."未来诗补充说： “和他写道后，表格中10的话，该公约” 。 Ex., xxxiv, 1, 4, shows how Moses had prepared the tables, and Ex., xxxiv, 10-26, gives us the contents of the ten words.当然，第三十四， 1 ， 4 ，显示如何郑慕智编写了桌子，和前，三十四， 10月26日，让我们的内容，该十个字。 (d) Num., xxxiii, 1-2: "These are the mansions of the children of Israel, who went out of Egypt by their troops under the conduct of Moses and Aaron, which Moses wrote down according to the places of their encamping." （四） NUM个，三十三， 1月2日： “这是大厦的儿童，以色列，谁失控，埃及，由他们根据部队进行摩西和亚伦，摩西写下据的地方，他们的encamping “ 。 Here we are informed that Moses wrote the list of the people's encampments in the desert; but where it this list to be found?我们在这里了解到，郑慕智写的名单人民群众的营地在沙漠中;但它这份名单可以发现？ Most probably it is given in Num., xxxiii, 3-49, or the immediate context of the passage telling of Moses' literary activity; there are, however, scholars who understand this latter passage as referring to the history of Israel's departure from Egypt written in the order of the people's encampments, so that it would be our present Book of Exodus.极有可能是由于在NUM个，三十三， 3-49 ，或立即的背景下通过告诉摩西'文学活动;有，不过，学者，谁明白这一点，后者通过为是指以色列历史上的偏离埃及在书面秩序的人民群众的营地，因此，这将是我们目前的预订和出埃及记。 But this view is hardly probable; for its assumption that Num., xxxiii, 3-49, is a summary of Exodus cannot be upheld, as the chapter of Numbers mentions several encampments not occurring in Exodus.但是，这种观点是难以可能的;其假设NUM个，三十三， 3-49 ，是一个总结出埃及记，不能坚持，作为一章中提到的几个号码营地未发生在出埃及记。
Besides these four passages there are certain indications in Deuteronomy which point to the literary activity of Moses.除了这四个通道，有一些迹象显示，在申命记，其中点到文学活动的郑慕智。 Deut., i, 5: "And Moses began to expound the law and to say"; even if the "law" in this text refer to the whole of the Pentateuchal legislation, which is not very probable, it shows only that Moses promulgated the whole law, but not that he necessarily wrote it. deut 。 ，我， 5 ： “摩西开始阐述法律和说” ;即使“法”在这方面的案文是指整个的pentateuchal法例，这是不太可能的，它表明，只有摩西颁布整个法，但不是他一定会写的。 Practically the entire Book of Deuteronomy claims to be a special legislation promulgated by Moses in the land of Moab: iv, 1-40; 44-49; v, 1 sqq.; xii, 1 sqq.几乎整本书的申命记声称自己是一个特别的法例所颁布的郑慕智在土地莫阿布：四， 1-40 ; 44-49 ;五，一sqq 。 ;第十二， 1 sqq 。 But there is a suggestion of writing too: xvii, 18-9, enjoins that the future kings are to receive a copy of this law from the priests in order to read and observe it; xxvii, 1-8, commands that on the west side of the Jordan "all the words of this law" be written on stones set up in Mount Hebal; xxviii, 58, speaks of "all the words of this law, that are written in this volume" after enumerating the blessings and curses which will come upon the observers and violators of the law respectively, and which are again referred to as written in a book in xxix, 20, 21, 27, and xxxii, 46, 47; now, the law repeatedly referred to as written in a book must be at least the Deuteronomic legislation.但有一个建议，以书面形式过于：十七， 18-9 ，责成认为，未来的国王收到一份拷贝，这部法律从祭司，以便阅读和观察;二十七， 1月8日，命令，对西一边的约旦“所有的话，此法”写在石头设立在山hebal ;二十八， 58 ，说的是“所有的话，这部法律的，即是写在这卷”之后列举的祝福和诅咒，其中会后，观察员和违反该法的分别，这是中再次提到，作为书面在一本书，在第29届， 20 ， 21 ， 27 ，和三十二，第四十六条，第四十七条，现在，法律一再被称为写在图书必须至少deuteronomic法例。 Moreover, xxxi, 9-13 states, "and Moses wrote this law", and xxxi, 26, adds, "take this book, and put it in the side of the ark. . .that it may be there for a testimony against thee"; to explain these texts as fiction or as anachronisms is hardly compatible with the inerrancy of Sacred Scripture.此外，三十一， 9月13日国家“ ，和郑慕智写了这部法律” ，和第三十一， 26 ，补充说， “采取这本书，并把它放在一边，方舟。 。 。它可能有一个对证词你的“ ;解释这些文本作为小说或作为anachronisms是难以兼容与inerrancy神圣的经文。 Finally, xxxi, 19, commands Moses to write the canticle contained in Deut., xxxii, 1-43.最后，三十一， 19 ，命令摩西写canticle载于deut ，三十二， 1-43 。
The Scriptural scholar will not complain that there are so few express indications in the Pentateuch of Moses' literary activity; he will rather be surprised at their number.该圣经学者将不会抱怨说，有这么几个表达迹象显示，在pentateuch摩西'文学活动;他会感到惊讶，而不是在他们的人数。 As far as explicit testimony for its own, at least partial, authorship is concerned, the Pentateuch compares rather favourably with many other books of the Old Testament.据明确的证词，为自己的，至少是部分，作者而言， pentateuch比较，毫不逊色，而不是与其他许多书籍的旧约。
(2) Witness of other Old-Testament Books （ 2 ）的见证，其他的旧圣经书籍
(a) Josue.-The narrative of the Book of Josue presupposes not merely the facts and essential ordinances contained in the Pentateuch, but also the law given by Moses and written in the book of the law of Moses: Jos., i, 7-8; viii, 31; xxii, 5; xxiii, 6. （一） josue. -叙事的这本书的josue假定不只是事实和必不可少的法例，载于pentateuch ，而且法律赋予的摩西和书面在这本书中的法律，郑慕智： jos. ，我， 7 -8 ;第八， 31日;二十二，五;二十三， 6 。 Josue himself "wrote all these things in the volume of the law of the Lord" (xxiv, 26). josue自己写道： “所有这些东西在量的法律主” （ 24 ， 26 ） 。 Prof. Hobverg maintains that this "volume of the law of the Lord" is the Pentateuch ("Über den Ursprung des Pentateuchs" in "Biblische Zeitschrift", 1906, IV, 340); Mangenot believes that it refers at least to Deuteronomy (Dict. de la Bible, V, 66).教授hobverg坚持认为，这个“量法主”是pentateuch （ “ über书斋ursprung万pentateuchs ”在“ biblische zeitschrift ” ， 1906年，四， 340 ） ;芒热诺认为，它是指至少在申命记（翻译字典德拉圣经，五， 66 ） 。 At any rate, Josue and his contemporaries were acquainted with a written Mosaic legislation, which was divinely revealed.在任何率， josue和他的同时代人熟悉的书面花叶法例，这是神透露。
(b) Judges; I, II Kings.-In the Book of Judges and the first two Books of Kings there is no explicit reference to Moses and the book of the law, but a number of incidents and statements presuppose the existence of the Pentateuchal legislation and institutions. （二）法官;一，二kings. -在这本书中的法官和第一两本书，国王有没有明确提到摩西和这本书的法律，而是一个事件的数字和报表，假定存在的pentateuchal立法和机构。 Thus Judges, xv, 8-10, recalls Israel's delivery from Egypt and its conquest of the Promised Land; Judges, xi, 12-28, states incidents recorded in Num., xx, 14; xxi, 13,24; xxii, 2; Judges, xiii, 4, states a practice founded on the law of the Nazarites in Num., vi, 1-21; Judges, xviii, 31, speaks of the tabernacle existing in the times when there was no king in Israel; Judges, xx, 26-8 mentions the ark of the covenant, the various kinds of sacrifices, and the Aaronic priesthood.因此，法官，十五，八月十日，回顾了以色列的交付从埃及和其征服应许之地;法官，十一，十二月二十八日，国家的事件记录在NUM个， XX条，第14条;二十一世纪， 13,24 ;二十二， 2 ;法官，十三，四，各国做法的基础上，法律的nazarites在NUM个。 ，六， 1月21日;法官， 18 ， 31 ，谈幕，在现有的时候，有没有国王在以色列;法官， XX条， 26-8提到的方舟盟约，各种牺牲，和aaronic神职人员。 The Pentateuchal history and laws are similarly presupposed in 1 Samuel 10:18; 15:1-10; 10:25; 21:1-6; 22:6 sqq.; 23:6-9; 2 Samuel 6.该pentateuchal的历史和法律同样是假定在一，黄秉槐10时18分; 15:1-10 ; 10时25分; 21:1-6 ; 22时06 sqq 。 ; 23:6-9 ; 2 ，黄秉槐6 。
(c) 1 and 2 Kings.-The last two Books of Kings repeatedly speak of the law of Moses. （三） 1和2 kings. -最后的两本书，国王一再发言，该法的摩西。 To restrict the meaning of this term to Deuteronomy is an arbitrary exegesis (cf. 1 Kings 2:3; 10:31); Amasias showed mercy to the children of the murderers "according to that which is written in the book of the law of Moses" (2 Kings 14:6); the sacred writer records the Divine promise of protecting the Israelites "Only if they will observe to do all that I have commanded them according to the law which my servant Moses commanded them" (2 Kings 21:8).限制的意思，这学期申命记是一个任意注释（参见1国王2时03分; 10时31分） ; amasias显示，毫不留情的儿童杀人犯“根据即是写在这本书中的法摩西“ （ 2国王14时06分） ;神圣的作家记录了神的承诺，保护以色列人”只要他们将遵守尽一切，我指挥他们依法办事，我的仆人摩西指挥他们“ （ 2国王21 ： 8 ） 。 In the eighteenth year of the reign of Josias was found the book of the law (2 Kings 22:8, 11), or the book of the covenant (2 Kings 23:2), according to which he conducted his religious reform (2 Kings 23:10-24), and which is identified with "the law of Moses" (2 Kings 23:25).在第十八年的统治josias发现这本书的法律（ 2国王22时08分， 11人） ，或这本书的盟约（ 2国王23时02分） ，根据他所进行的改革，他的宗教（ 2国王23:10-24 ） ，这是确定的“法摩西” （ 2国王23时25分） 。 Catholic commentators are not at one whether this law-book was Deuteronomy (von Hummelauer, "Deuteronomium", Paris, 1901, p. 40-60, 83-7) or the entire Pentateuch (Clair, "Les livres des Rois", Paris, 1884, II, p. 557 seq.; Hoberg, "Moses und der Pentateuch", Frieburg, 1905, p. 17 seq.; "uber den Ursprung des Pentateuchs" in "Biblische Zeitschrift", 1906, IV, pp. 338-40).天主教评论家不是在一，这是否违法本书是申命记（冯胡梅劳尔， “ deuteronomium ” ，巴黎， 1901年，页40-60 ， 83-7 ）或整个pentateuch （克莱尔， “就业辅导组livres万里奥斯” ，巴黎， 1884 ，第二，第557条。 ; hoberg ， “摩西und明镜pentateuch ” ， frieburg ， 1905年，第17页以下各段。 ; “产品书斋ursprung万pentateuchs ”在“ biblische zeitschrift ” ， 1906年，四，页338 -40 ） 。
(d) Paralipomenon.-The inspired writer of Paralipomenon refers to the law and the book of Moses much more frequently and clearly. （四） paralipomenon. -灵感作家p aralipomenon是指以法律和这本书的郑慕智更为频繁和清楚。 The objectionable names and numbers occurring in these books are mostly due to transcribers.不良的姓名及号码发生在这些书籍大多是由于transcribers 。 The omission of incidents which would detract from the glory of the Israelite kings or would not edify the reader is not detrimental to the credibility or veracity of the work.遗漏的事件，这将减损的荣耀的以色列人国王或不会edify读者不会损害的信誉或真实性的工作。 Otherwise one should have to place among works of fiction a number of biographical or patriotic publications intended for the young or for the common reader.否则，一应该有地方之间的作品，小说的一些简历或爱国刊物，打算为青少年或为共同的读者。 On their part, the modern critics are too eager to discredit the authority of Paralipomena.对他们的一部分，现代的批评太急于抹黑的权威paralipomena 。 "After removing the account of Paralipomena", writes de Wette (Beitrage, I, 135), "the whole Jewish history assumes another form, and the Pentateuchal investigations take another turn; a number of strong proofs, hard to explain away, for the early existence of the Mosaic books have disappeared, the other vestiges of their existence are placed in a different light." “之后删除帐户的paralipomena ” ，写道：德wette （ beitrage ，我， 135 ） ， “整个犹太历史假设的另一种形式，和pentateuchal调查采取的另一个之交;了一些强有力的证据，难以解释的距离，为早期存在的马赛克的书籍已经消失，其他的遗迹，它们的存在是放置在一个不同的角度“ 。 A glance at the contents of Parlipomenon suffices to explain the efforts of de Witte and Wellhausen to disprove the historicity of the books.一瞥的内容parlipomenon足以解释的努力，德维特和浩反驳历史性的书籍。 Not only are the genealogies (1 Chronicles 1-9) and the descriptions of worship traced after the data and laws of the Pentateuch, but the sacred writer expressly points out their conformity with what is written in the law of the Lord (1 Chronicles 16:40), in the law of Moses (2 Chronicles 23:18; 31:3), thus identifying the law of the Lord with that written by Moses (cf. 2 Chronicles 25:4).其中不仅有族谱（ 1方志1-9 ）和说明崇拜追查后的数据和规律，该pentateuch ，但神圣的作家明确指出其符合什么是书面，在法律上的主（ 1方志16 ： 40 ） ，在法律上的郑慕智（ 2方志23时18分; 31:3 ） ，从而确定的法律勋爵与书面由郑慕智（参见2方志25:4 ） 。 The reader will find similar indications of the existence and the Mosaic origin of the Pentateuch in I Par., xxii, 12 seq.; II Par., xvii, 9; xxxiii, 4; xxxiv, 14; xxv, 12.读者会发现类似的迹象的存在和花叶原产地的pentateuch在I杆，二十二， 12条。 ;二杆，十七，九;三十三，四;三十四，第14条;二十五， 12 。 By an artificial interpretation, indeed, the Books of Paralipomenon may be construed to represent the Pentateuch as a book containing the law promulgated by Moses; but the natural sense of the foregoing passages regards the Pentateuch as a book edited by Moses.由一个人造的解释，事实上，图书的paralipomenon可能被诠释为代表pentateuch作为一本书，载有颁布的法律，由郑慕智，但自然的意识前述通道，对于pentateuch作为一本书，主编郑慕智。
(e) I, II Esdras.-The Books of Esdras and Nehemias, too, taken in their natural and commonly accepted sense, consider the Pentateuch as the book of Moses, not merely as a book containing the law of Moses. （五）一，二esdras. -帐簿埃斯德拉斯和内赫米亚斯，也采取了在它们的自然和普遍接受的意义上说，考虑pentateuch作为这本书的郑慕智，而不是仅仅作为一本书，载有规律的郑慕智。 This contention is based on the study of the following texts: I Esd., iii, 2 sqq.; vi, 18; vii, 14; II Esd., i, 7 sqq.; viii, 1, 8, 14; ix, 3; x, 34, 36; xiii, 1-3.这个争论是研究的基础上，下列文本：我公共服务电子化，三，二sqq 。 ;六， 18岁;第七章， 14条;二，公共服务电子化计划。 ，我， 7 sqq 。 ;第八， 1 ， 8日， 14日;第九， 3 ; X的34 ， 36 ;第十三， 1-3 。 Graf and his followers expressed the view that the book of Moses referred to in these texts is not the Pentateuch, but only the Priestly Code; but when we keep in mind that the book in question contained the laws of Lev., xxiii, and Deut., vii, 2-4; xv, 2, we perceive at once that the book of Moses cannot be restricted to the Priestly Code.格拉夫和他的追随者表示看法认为，这本书的郑慕智提到，在这些文本是不是pentateuch ，但只有priestly码;但是，当我们请记住，这本书在质询中所载的法律列弗，二十三， deut ，七， 2月4日;十五， 2 ，我们认为，一旦在这本书的郑慕智不能仅限于该priestly代码。 To the witness of the historical books we may add II Mach., ii, 4; vii, 6; Judith, viii, 23; Ecclus., xxiv, 33; xlv, 1-6; xlv, 18, and especially the Preface of Ecclus.为了见证历史的书籍，我们可能会增加二马赫。第一，二，四;七，六;尤迪特，第八， 23岁; ecclus ， 24条， 33条; xlv ， 1月6日; xlv ， 18 ，特别是序言ecclus 。
(f) Prophetic Books.-Express reference to the written law of Moses is found only in the later Prophets: Bar., ii, 2, 28; Dan., ix, 11, 13; Mal., iv, 4. （六）预言books. - Express的参考书面的法律，郑慕智，是发现，只有在后来的先知：酒吧。第一，二，二， 28日;丹，九，十一，十三;仲裁法，四， 4 。 Among these, Baruch knows that Moses has been commanded to write the law, and though his expressions run parallel to those of Deut., xxviii, 15, 53, 62-64, his threats contain allusions to those contained in other parts of the Pentateuch.其中， baruch知道，摩西已指挥写法律，虽然他的表达并行的那些deut ，二十八， 15 ， 53 ， 62-64 ，他的威胁，包含典故的那些载于其他部分的pentateuch 。 The other Prophets frequently refer to the law of the Lord guarded by the priests (cf. Deuteronomy 31:9), and they put it on the same level with Divine Revelation and the eternal covenant of the Lord.其他先知，经常是指法律，主守卫祭司（参见申命记31:9 ） ，他们把它同一水平与神的启示和永恒的盟约的主。 They appeal to God's covenant, the sacrificial laws the calendar of feasts, and other laws of the Pentateuch in such a way as to render it probable that a written legislation formed the basis of their prophetic admonitions (cf. Hosea 8:12), and that they were acquainted with verbal expressions of the book of the law.他们呼吁上帝的盟约，牺牲法律的日历宴，和其他法律的pentateuch这样一种方式，以使其有可能的书面立法形成的基础上，他们的预言告诫（参见何西阿8时12分） ，他们熟悉的口头表达这本书的法律。 Thus in the northern kingdom Amos (iv, 4-5; v, 22 sqq.) and Isaias in the south (i, 11 sqq.) employ expressions which are practically technical words for sacrifice occurring in Lev., i-iii; vii, 12, 16; and Deut., xii, 6.因此，在英国北部的阿莫斯（四， 4月5日;五， 22 sqq ）和伊萨亚斯在南（一， 11 sqq ） 。聘请的表达，这实际上是技术的话牺牲发生在列弗。 ，我三;第七， 12 ， 16 ; deut ，第十二， 6 。
(3) Witness of the New Testament （ 3 ）见证新约圣经
We need not show that Jesus and the Apostles quoted the whole of the Pentateuch as written by Moses.我们无须表明，耶稣和使徒所引述的整个的pentateuch作为书面由郑慕智。 If they attributed to Moses all the passages which they happen to cite, if they ascribe the Pentateuch to Moses whenever there is question of its authorship, even the most exacting critics must admit that they express their conviction that the work was indeed written by Moses.如果他们归因于摩西的所有通道，它们发生的举，如果他们归于该pentateuch摩西每当有问题，它的作者，即使是最严苛的批评必须承认，他们表达他们的信念，即工作确实是写的郑慕智。 When the Sadducees quote against Jesus the marriage law of Deut., xxv, 5, as written by Moses (Matthew 22:24; Mark 12:19; Luke 20:28), Jesus does not deny the Mosaic authorship, but appeals to Ex., iii, 6, as equally written by Moses (Mark 12:26; Matthew 22:31; Luke 20:37).当撒引述耶稣对婚姻法的deut ，二十五， 5 ，作为书面由郑慕智（马太22时24分;马克12时19分;卢克20时28分） ，耶稣不否认花叶作者，但上诉前，三，六，同样的书面由郑慕智（马克12时26分;马修22时31分;卢克20时37分） 。 Again, in the parable of Dives and Lazarus (Luke 16:29), He speaks of "Moses and the prophets", while on other occasions He speaks of "the law and the prophets" (Luke 16:16), thus showing that in His mind the law, or the Pentateuch, and Moses are identical.再次，在寓言俯冲和拉撒路（路加福音16:29 ） ，他说的是“摩西和先知” ，而在其他场合，他说的是“律法和先知” （路加福音16时16分） ，可见在他心目中的法律，或pentateuch ，郑慕智是一致的。 The same expressions reappear in the last discourse addressed by Christ to His disciples (Luke 24:44-6; cf. 27): "which are written in the law of Moses, and in the prophets, and in the psalms concerning me".同时表达重新出现在最后的话语所处理的基督门徒（路加福音24:44-6 ;比照27日）说： “这是写在法律上的郑慕智，以及在先知，并在诗篇关于我的” 。 Finally, in John, v, 45-7, Jesus is more explicit in asserting the Mosaic authorship of the Pentateuch: "There is one that accuseth you, Moses. . .for he wrote of me. But if you do not believe his writings, how will you believe my words?"最后，在约翰，五， 45-7 ，耶稣是更明确地断言镶嵌作者的pentateuch ： “有一个accuseth你，摩西。 。 。他写道：我的，但如果你不相信他的作品，您将如何相信我的话“ ？ Nor can it be maintained that Christ merely accommodated himself to the current beliefs of his contemporaries who considered Moses as the author of the Pentateuch not merely in a moral but also in the literary sense of authorship.也不能被认为基督只是容纳自己目前的信仰，他的同时代人谁郑慕智认为，作为作者的pentateuch ，而不只是在道义上，而且在文学意识的作者。 Jesus did not need to enter into the critical study of the nature of Mosaic authorship, but He could not expressly endorse the popular belief, if it was erroneous.耶稣并不需要进入关键研究的性质，花叶作者，但他却无法明确支持民间信仰，如果这是错误的。
The Apostles too felt convinced of, and testified to, the Mosaic authorship.使徒们也感到信服，并证明了，花叶作者。 "Philip findeth Nathanael, and saith to him: We have found him of whom Moses in the law, and the prophets did write." “弘findeth拿， saith他：我们已经找到他，其中，郑慕智，在法律上，和先知没有写” 。 St. Peter introduces a quotation from Deut., xviii, 15, with the words: "For Moses said" (Acts 3:22).圣彼得介绍报价从deut ，十八， 15 ，同词： “摩西说： ” （行为3时22分） 。 St. James and St. Paul relate that Moses is read in the synagogues on the Sabbath day (Acts 15:21; 2 Corinthians 3:15).圣雅各福群会和圣保禄涉及郑慕智认为是阅读，在犹太教堂，就安息日天（ 15时21分行为; 2 ，哥林多前书3:15 ） 。 The great Apostle speaks in other passages of the law of Moses (Acts 13:33; 1 Corinthians 9:9); he preaches Jesus according to the law of Moses and the Prophets (Acts 28:23), and cites passages from the Pentateuch as words written by Moses (Romans 10:5-8; 19).伟大的使徒说，在其他段落的法律，郑慕智（ 13时33分行为;哥林多前书9时09分） ;他鼓吹耶稣依法治国，摩西和先知（使徒行28:23 ） ，以及濒危物种贸易公约通道，从pentateuch作为撰写的字数由郑慕智（罗马书10:5-8 ; 19 ） 。 St. John mentions the canticle of Moses (Revelation 15:3).圣约翰提到canticle摩西（启示15时03分） 。
B. WITNESS OF TRADITION乙证人传统
The voice of tradition, both Jewish and Christian, is so unanimous and constant in proclaiming the Mosaic authorship of the Pentateuch that down to the seventeenth century it did not allow the rise of any serious doubt.声音的传统，无论是犹太教和基督教，是如此的一致，并不断在宣告花叶作者的pentateuch下来，以十七世纪，它不容许的兴起，任何严重的疑问。 The following paragraphs are only a meagre outline of this living tradition.以下各段是只有微薄的轮廓，这生活的传统。
(1) Jewish Tradition （ 1 ）犹太传统
It has been seen that the books of the Old Testament, beginning with those of the Pentateuch, present Moses as the author of at least parts of the Pentateuch.它已经看到，帐簿旧约，开始与那些对pentateuch ，目前郑慕智作为作者，至少部分的pentateuch 。 The writer of the Books of Kings believes that Moses is the author of Deuteronomy at least.作者的书籍国王认为，摩西是作者申命记最少。 Esdras, Nehemias, Malachias, the author of Paralipomena, and the Greek authors of the Septuagint Version consider Moses as the author of the whole Pentateuch.埃斯德拉斯，内赫米亚斯，玛拉基亚亚，作者paralipomena ，和希腊作者的septuagint版本考虑郑慕智作为作者，整个pentateuch 。 At the time of Jesus Christ and the Apostles friend and foe take the Mosaic authorship of the Pentateuch for granted; neither our Lord nor His enemies take exception to this assumption.在当时的耶稣基督的使徒们的朋友和敌人采取马赛克作者的pentateuch是理所当然的;既不是我们的主，也没有他的敌人采取的例外，这个假设。 In the first century of the Christian era, Josephus ascribes to Moses the authorship of the entire Pentateuch, not excepting the account of the lawgiver's death ("Antiq. Jud.", IV, viii, 3-48; cf. I Procem., 4; "Contra Apion.", I, 8).在第一世纪的基督教时代，约瑟夫赋予郑慕智作者整个pentateuch ，而不是除帐户的lawgiver的死亡（ “ antiq 。 jud ” ，四，八， 3-48 ;比照，我procem ，四“ ;孔特拉阿皮翁” ，我8 ） 。 The Alexandrian philosopher Philo is convinced that the entire Pentateuch is the work of Moses, and that the latter wrote a prophetic account of his death under the influence of a special divine inspiration ("De vita Mosis", ll. II, III in "Opera", Geneva, 1613, pp. 511, 538).该亚历山大哲学家斐洛深信，整个pentateuch是工作的郑慕智，以及后者写了先知的帐户他的死因的影响下，一个特殊的神的启示（ “时点简历mosis ” ，当地雇员。第二，三，在“歌剧“ ，日内瓦， 1613年，第511 ， 538 ） 。 The Babylonian Talmud ("Baba-Bathra", II, col. 140; "Makkoth", fol. IIa; "Menachoth", fol. 30a; cf. Vogue, "Hist. de la Bible et de l'exegese biblique jusqua'a nos jours", Paris, 1881, p. 21), the Talmud of Jerusalem (Sota, v, 5), the rabbis, and the doctors of Israel (cf. Furst, "Der Kanon des Alten Testaments nach den Überlieferungen im Talmud und Midrasch", Leipzig, 1868, pp. 7-9) bear testimony to the continuance of this tradition for the first thousand years.巴比伦塔木德（ “巴巴- bathra ” ，第二章，中校140 “ ; makkoth ” ，随访。第IIA “ ; menachoth ” ，随访。 30A条;比照时尚， “历史德拉圣经等德l' exegese biblique jusqua ' 1号jours “ ，巴黎， 1881年，第21页） ，塔木德耶路撒冷的（创太，五，五） ，犹太教，和医生的以色列（参见furst ， ”明镜kanon万alten testaments nach书斋überlieferungen即时通讯塔木德und midrasch “ ，莱比锡， 1868年，第7-9页）见证的延续了这一传统，为第一两千多年。 Though Isaac ben Jasus in the eleventh century and Abenesra in the twelfth admitted certain post-Mosaic additions in the Pentateuch, still they as well as Maimonides upheld its Mosaic authorship, and did not substantially differ in this point from the teaching of R. Becchai (thirteenth cent.), Joseph Karo, and Abarbanel (fifteenth cent.; cf. Richard Simon, "Critique de la Bibl. des aut. eccles. de E. Dupin", Paris, 1730, III, pp. 215-20).虽然伊萨克本jasus在11世纪和abenesra在第十二届承认某些后花叶增补，在pentateuch ，他们仍然以及迈蒙尼德坚持其花叶作者，并没有实质上的不同，这一点从教学钢筋混凝土becchai （第十三。 ） ，约瑟夫卡罗，阿巴伯内尔（第十五。 ;比照理查德西蒙， “批判德香格里拉bibl 。引渡万。埃克勒斯。 e. dupin德” ，巴黎， 1730年，第三，第215-20 ） 。 Only in the seventeenth century, Baruch Spinoza rejected the Mosaic authorship of the Pentateuch, pointing out the possibility that the work might have been written by Esdras ("Tract. Theol.-politicus", c. viii, ed. Tauchnitz, III, p. 125).只有在十七世纪， baruch斯宾诺莎拒绝马赛克作者的pentateuch ，指出可能性，这项工作可能已经写埃斯德拉斯（ “道。 theol. - politicus ” ，长八，教育署。陶赫尼茨，三，磷125段） 。 Among the more recent Jewish writers several have adopted the results of the critics, thus abandoning the tradition of their forefathers.其中较近期的犹太作家，有几个通过的结果，批评，从而放弃其传统的祖先。
(2) Christian Tradition （ 2 ）基督教传统
The Jewish tradition concerning the Mosaic authorship of the Pentateuch was brought in to the Christian Church by Christ Himself and the Apostles.犹太人的传统，有关花叶作者的pentateuch带来的是在向基督教教堂由基督自己和使徒。 No one will seriously deny the existence and continuance of such a tradition from the patristic period onward; one might indeed be curious about the interval between the time of the Apostles and beginning of the third century.没有人会认真地否认存在和延续，这样的一个传统，从教父期间起;之一，甚至可能会好奇之间的间隔时间，使徒，并开始了第三个世纪。 For this period we may appeal to the "Epistle of Barnabus" (x, 1-12; Funk, "Patres apostol.", 2nd ed., Tübingen, 1901, I, p. 66-70; xii, 2-9k; ibid., p. 74-6), to St. Clement of Rome (1 Corinthians 41:1; ibid., p. 152), St. Justin ("Apol. I", 59; PG, VI, 416; I, 32, 54; ibid., 377, 409; "Dial.", 29; ibid., 537), to the author of "Cohort. Ad Graec."在此期间我们可能会上诉到“书信的巴那布斯” （十， 1月12日;芬克， “ patres apostol ” ，第二版，蒂宾根大学， 1901年，我，第66-70 ;第十二， 2 - 9k ;同上，第74-6 ） ，圣克莱门特的罗马（ 1哥林多前书41:1 ;同上，第152页） ，圣贾斯汀（ “ apol我” ， 59条; pg ，六， 416 ，我， 32 ， 54 ;同上， 377 ， 409 ; “拨号” ， 29日;同上， 537 ） ，作者“的队列。 graec广告” 。 (9, 28, 30, 33, 34; ibid., 257, 293, 296-7, 361), to St. Theophilus ("Ad Autol.", III, 23; ibid., 1156; 11, 30; ibid., 1100), to St. Irenæus (Cont. haer., I, ii, 6; PG, VII, 715-6), to St. Hippolytus of Rome ("Comment. In Deut.", xxxi, 9, 31, 35; cf. Achelis, "Arabische Fragmente etc.", Leipzig, 1897, I, 118; "Philosophumena", VIII, 8; X, 33; PG, XVI, 3350, 3448), to Tertullian of Carthage (Adv. Hermog., XIX; PL, II, 214), to Origen of Alexandria (Contra. Cels., III, 5-6; PG, XI, 928; etc.), to St. Eusthatius of Antioch (De engastrimytha c. Orig., 21; PG, XVIII, 656); for all these writers, and others might be added, bear witness to the continuance of the Christian tradition that Moses wrote the Pentateuch. （ 9 ， 28 ， 30 ， 33 ， 34 ;同上， 257 ， 293 ， 296-7 ， 361 ） ，圣西奥菲勒斯（ “广告autol ” ，三， 23岁;同上， 1156 ; 11 ， 30 ;同上， 1100 ） ，圣irenæus （续haer ，一，二，六; pg ，七， 715-6 ） ，圣希波吕托斯的罗马（ “发表评论。在deut 。 ” ，三十一， 9月31日， 35条;比照阿基利斯， “ arabische fragmente等” ，莱比锡， 1897年，我118 “ ; philosophumena ” ，第八条，第8节; X的33条; pg ，十六， 3350 ， 3448 ） ，德尔图良的迦太基（ adv. hermog ，十九;特等，二， 214 ） ，俄亚历山德里亚（ contra. cels ，三，五月六日; pg ，第十一， 928等） ，圣eusthatius安提（德engastrimytha长原始。 21 ; pg ，十八， 656 ） ;所有这些作家，和其他人可能会说，见证继续基督教的传统，摩西写pentateuch 。 A list of the later Fathers who bear witness to the same truth may be found in Mangenot's article in the "Dict. de la Bible" (V, 74 seq.).名单后来父亲谁见证相同的真相可能会发现在芒热诺的文章中的“翻译字典德拉圣经” （五， 74条） 。 Hoberg (Moses und der Pentateuch, 72 seq.) has collected the testimony for the existence of the tradition during the Middle Ages and in more recent times. hoberg （郑慕智und明镜pentateuch ， 72及以下各段）已收集的证词，对于存在的传统，在中世纪，并在较近期的时代。
But Catholic tradition does not necessarily maintain that Moses wrote every letter of the Pentateuch as it is today, and that the work has come down to us in an absolutely unchanged form.但是，天主教会传统的不一定保持郑慕智认为，每一个写的信的pentateuch因为它是今天，和这方面的工作已下降到我们在一个绝对不变的形式。 This rigid view of the Mosaic authorship began to develop in the eighteenth century, and practically gained the upper hand in the nineteenth.这种僵硬的看法镶嵌的作者开始发展在十八世纪，切实取得占了上风，在第十九。 The arbitrary treatment of Scripture on the part of Protestants, and the succession of the various destructive systems advanced by Biblical criticism, caused this change of front in the Catholic camp.任意治疗的经文，对部分新教徒，和继承的各种破坏性的系统，先进的，由圣经的批评，造成这一变化的前线，在天主教阵营。 In the sixteenth century Card.在十六世纪卡。 Bellarmine, who may be considered as a reliable exponent of Catholic tradition, expressed the opinion that Esdras had collected, readjusted, and corrected the scattered parts of the Pentateuch, and had even added the parts necessary for the completion of the Pentateuchal history (De verbo Dei, II, I; cf. III, iv).贝拉明，谁可能被视为一个可靠的指数天主教的传统，表示认为，埃斯德拉斯收集，调整，和纠正分散部分的pentateuch ，并补充说，甚至部分必要为完成该pentateuchal历史（德verbo dei ，二，我;比照第III ， IV ） 。 The views of Génebrard, Pereira, Bonfrere, a Lapide, Masius, Jansenius, and of other notable Biblicists of the sixteenth and seventeenth centuries are equally elastic with regard to the Mosaic authorship of the Pentateuch.意见génebrard ，佩雷拉，邦弗雷雷，一拉辟特的哥尼流，麦西斯， jansenius ，和其他显着biblicists的第十六和第十七世纪是同样的弹性就以花叶作者的pentateuch 。 Not that they agree with the contentions of our modern Biblical criticism; but they show that today's Pentateuchal problems were not wholly unknown to Catholic scholars, and that the Mosaic authorship of the Pentateuch as determined by the Biblical Commission is no concession forced on the Church by unbelieving Bible students.不是他们同意与争论我们的现代圣经的批评，但他们表明，今天的pentateuchal问题，并非完全陌生的天主教学者，并镶嵌作者的pentateuch所确定的圣经委员会是不让步，被迫对教会所不信圣经的学生。
C. VOICE OF INTERNAL EVIDENCE长的声音，内部证据
The possibility of producing a written record at the time of Moses is no longer contested.的可能性，生成书面记录的在的时候，摩西不再是有争议的。 The art of writing was known long before the time of the great lawgiver, and was extensively practised both in Egypt and Babylon.艺术的写作被称为很久之前的时间伟大lawgiver ，并广泛实行无论是在埃及和巴比伦。 As to the Israelites, Flinders Petrie infers from certain Semitic inscriptions found in 1905 on the Sinaitic peninsula, that they kept written accounts of their national history from the time of their captivity under Ramses II.至于以色列人，弗林德斯petrie推导出从某些犹太人的题字，发现在1905年就西乃半岛半岛，他们不断的书面帐目，他们国家的历史从时间，他们的圈养下，拉美西斯二世。 The Tell-el-Amarna tablets show the language of Babylon was in a way the official language at the time of Moses, known in Western Asia, Palestine, and Egypt; the finds of Taanek have confirmed this fact.该告诉埃及阿玛尔纳片显示语言巴比伦是在一个方法的官方语言，在时间，郑慕智，已知的在亚洲西部，巴勒斯坦和埃及;发现的taanek已证实了这一事实。 But it cannot be inferred from this that the Egyptians and Israelites employed this sacred or official language among themselves and in their religious documents (cf. Benzinger, "Hebraische Archaologie", 2nd ed., Tübingen, 1907, p. 172 sqq.).但它并不能推断说，这名埃及人和以色列人受雇于这神圣的或官方语言，在它们之间，并在其宗教的文件（参见benzinger ， “ hebraische archaologie ” ，第二版，蒂宾根大学， 1907年，第172 sqq ） 。 It is not merely the possibility of writing at the time of Moses and the question of language that confronts us here; there is the further problem of the kind of written signs used in the Mosaic documents.它不仅是可能性，写作的时候，摩西和问题的语言，面临着我们这里有进一步的问题，该种书面的迹象，用在镶嵌的文件。 The hieroglyphic and cuneiform signs were widely employed at that early date; the oldest inscriptions written in alphabetical characters date only from the ninth century BC But there can hardly be any doubt as to the higher antiquity of alphabetic writing, and there seems to be nothing to prevent our extending it back to the time of Moses.该象形和楔形文字的迹象，被广泛聘用在该早日;最古老的题字写在字母字符迄今为止，只有从公元前9世纪，但有难以有任何疑问，以较高的文物的字母书写，并有似乎是无关防止我们的扩展回的时候，摩西。 Finally, the Code of Hammurabi, discovered in Susa in 1901 by the French expedition funded by Mr. And Mrs. Dieulafoy, shows that even in pre-Mosaic times legal enactments were committed to, and preserved in, writing; for the Code antedates Moses some five centuries, and contains about 282 regulations concerning various contingencies in the civic life.最后，汉穆拉比法典，发现在苏萨在1901年由法国资助的探险队由先生和夫人Dieulafoy病，显示，即使在会前花叶时代的法律法规承诺，并保存在，写作;守则antedates郑慕智有些五个世纪，并载有大约282规例有关的各种突发事件，在公民的生活。
Thus far it has been shown negatively that an historic and legal document claiming to be written at the time of Moses involves no antecedent improbability of its authenticity.因此，到目前为止，它已被证明的负面一个历史性的法律文件，声称是写在时间的郑慕智不涉及前因improbability其真实性。 But the internal characteristics of the Pentateuch show also positively that the work is at least probably Mosaic.但内部特征的pentateuch显示，也积极，这项工作至少是可能的马赛克。 It is true that the Pentateuch contains no express declaration of its entire Mosaic authorship; but even the most exacting of critics will hardly require such testimony.这是事实，该pentateuch包含没有明文宣布其整个花叶作者;不过，即使最严格的批评将很难要求这些证词。 It is practically lacking in all other books, whether sacred or profane.它实际上是缺乏在所有其他的书籍，不论是神圣的或亵渎。 On the other hand, it has already been shown that four distinct passages of the Pentateuch are expressly ascribed to the authorship of Moses.在另一方面，它已经表明，四个不同的通道，该pentateuch明确归因于作者郑慕智。 Deut., xxxi, 24-9, is especially noted; for it knows that Moses wrote the "words of this law in a volume" and commanded it to be placed in the ark of the covenant as a testimony against the people who have been so rebellious during the lawgiver's life and will "do wickedly" after his death. deut ，三十一， 24-9 ，尤其是注意到;它知道，郑慕智写了“的话，这部法律在卷” ，并指挥它放置在方舟公约作为一个证词，对人民的谁已因此，叛逆，在lawgiver的生命，并会“做wickedly ”后，其死因。 Again, a number of legal sections, though not explicitly ascribed to the writing of Moses, are distinctly derived from Moses as the lawgiver.再次，一些法律条文，虽然没有明确归因于写作，郑慕智，有明显来自郑慕智作为lawgiver 。 Besides, many of the Pentateuchal laws bear evidence of their origin in the desert; hence they too lay an indirect claim to Mosaic origin.此外，很多的pentateuchal承担的法律证据，其原产地在沙漠中，因此他们也奠定间接声称花叶原产地。 What has been said of a number of Pentateuchal laws is equally true of several historical sections.什么已经说了一些pentateuchal法律是同样真实的若干历史章节。 These contain in the Book of Numbers, for instance, so many names and numbers that they must have been handed down in writing.这些包含在这本书中的数字，举例来说，这么多的姓名及号码，他们必须已被移交下来以书面形式提出。 Unless the critics can bring irrefutable evidence showing that in these sections we have only fiction, they must grant that these historical details were written down in contemporary documents, and not transmitted by mere oral tradition.除非批评者可以带来不可辩驳的证据显示，在这些路段，我们只有小说，他们必须给予这些历史的细节写在当代的文件，而不是转交仅仅口头传统。 Moreover, Hommel ("Die altisraelitische Überlieferung in inschriftlicher Beleuchtung", p. 302) has shown that the names in the lists of the Book of Numbers bear the character of the Arabian names of the second millennium before Christ, and can have originated only in the time of Moses, though it must be admitted that the text of certain portions, eg, Num., xiii, has suffered in its transmission.此外， hommel （ “死altisraelitische überlieferung在inschriftlicher beleuchtung ” ，页302 ）已表明，该名称在名单这本书的号码紧的特点，阿拉伯的姓名，第二个千禧年之前，基督，并能起源于只在的时候，郑慕智，但必须承认的案文的某些部分，例如， NUM个，第十三，已受到在其传输。 We need not remind the reader that numerous Pentateuchal laws and data imply the conditions of a nomadic life of Israel.我们不必提醒读者，众多pentateuchal法律和数据暗示的条件，一个游牧的生活以色列。 Finally, both the author of the Pentateuch and its first readers must have been more familiar with the topography and the social conditions of Egypt and with the Sinaitic peninsula than with the land of Chanaan.最后，无论是作者的pentateuch和它的第一读者必须已较为熟悉的地形和社会条件，埃及，并与西乃半岛半岛比与土地的chanaan 。 Cf., eg, Deut., viii, 7-10; xi, 10 sqq.比照，如deut 。 ，八， 7月10日;席， 10 sqq 。 These internal characteristics of the Pentateuch have been developed at greater length by Smith, "The Book of Moses or the Pentateuch in its Authorship, Credibility, and Civilisation", London, 1868; Vigouroux, "La Bible et les decouvertes modernes", 6th ed., Paris, 1896, I, 453-80; II, 1-213, 529-47, 586-91; Idem, "Les Livres Saints et la critique rationaliste", Paris, 1902, III, 28-46, 79-99, 122-6; Heyes, "Bibel und Ægypten", Munster, 1904, p.这些内部特征的pentateuch已经制定了在更大的长度由史密斯， “这本书的郑慕智，或pentateuch在其作者，公信力，文明之光” ，伦敦， 1868年; vigouroux ， “香格里拉圣经等就业辅导组decouvertes modernes ” ，第六，教育署。巴黎， 1896年，我， 453-80 ;二， 1-213 ， 529-47 ， 586-91 ;同上， “就业辅导组livres圣人等香格里拉批判rationaliste ” ，巴黎， 1902年，三， 28-46 ， 79 - 99 ， 122-6 ; heyes ， “ bibel und ægypten ” ，明斯特， 1904年，第 142; Cornely, "Introductio specialis in histor. Vet. Test. libros", I, Paris, 1887, pp. 142条; cornely ， “ introductio特别在histor 。审核。考验。 libros ” ，我，巴黎， 1887年，页。 57-60; Poole, "Ancient Egypt" in "Contemporary Review", March, 1879, pp. 57-60 ;普尔， “古埃及”在“当代检讨” ， 3月， 1879年，页。 757-9. 757-9 。
D. ECCLESIASTICAL DECISIONS四教会的决定
In accordance with the voice of the triple argument thus far advanced for the Mosaic authorship of the Pentateuch, the Biblical Commission on 27 June, 1906, answered a series of questions concerning this subject in the following way:在按照声音，三重的论点，因此到目前为止，先进的为花叶作者的pentateuch ，圣经委员会关于1906年6月27日，回答了一系列问题，有关这一主题的方式如下：
(1) The arguments accumulated by the critics to impugn the Mosaic authenticity of the sacred books designated by the name Pentateuch are not of such weight as to give us the right, after setting aside numerous passages of both Testaments taken collectively, the continuous consensus of the Jewish people, the constant tradition of the Church, and internal indications derived from the text itself, to maintain that these books have not Moses as their author, but are compiled from sources for the greatest part later than the Mosaic age. （ 1 ）的论点，所积累的批评，打击，以马赛克的真实性，神圣的书籍所指定的名称pentateuch不是这样的重量，作为给我们的权利，设置后，除了众多的通道，双方的testaments采取集体，连续的共识犹太人民，不断的传统，教会，和内部迹象显示，来自文字本身，为了保持这些书籍没有郑慕智作为其作者，但是从来源最大的一部分，不迟于马赛克的年龄。
(2) The Mosaic authenticity of the Pentateuch does not necessarily require such a redaction of the whole work as to render it absolutely imperative to maintain that Moses wrote all and everything with his own hand or dictated it to his secretaries; the hypothesis of those can be admitted who believe that he entrusted the composition of the work itself, conceived by him under the influence of Divine inspiration, to others, but in such a way that they were to express faithfully his own thoughts, were to write nothing against his will, were to omit nothing; and that finally the work thus produced should be approved by the same Moses, its principal and inspired author, and published under his name. （ 2 ）花叶的真实性，该pentateuch不一定需要这样一个节录的整个工作，以使其绝对必要保持这种郑慕智写了所有的一切与他自己的手或所支配，它以他的秘书;假说那些可以必须承认，谁相信他委托的组成，工作本身，所设想的他的影响下，神的启示，对他人的，但在这样一种方式，他们忠实地表达他自己的想法，被写并不反对他的意愿，被省略无关;并且最后的工作，从而产生应核准的同时，郑慕智，其主要及作者的灵感，并出版了根据他的名字。
(3) It may be granted without prejudice to the Mosaic authenticity of the Pentateuch, that Moses employed sources in the production of his work, ie, written documents or oral traditions, from which he may have drawn a number of things in accordance with the end he had in view and under the influence of Divine inspiration, and inserted them in his work either literally or according to their sense, in an abbreviated or amplified form. （ 3 ）可准予在不影响到马赛克的真实性，该pentateuch ，郑慕智聘用来源，在生产他的工作，即以书面文件或口头传统，从他可能已制定了一些东西，按照与为此，他曾在检视和影响下，神的启示，并插入他们在他的工作不是从字面上或根据自己的意义上说，在1以下简称或扩增的形式。
(4) The substantial Mosaic authenticity and integrity of the Pentateuch remains intact if it be granted that in the long course of centuries the work has suffered several modifications, as; post-Mosaic additions either appended by an inspired author or inserted into the text as glosses and explanations; the translation of certain words and forms out of an antiquated language into the recent form of speech; finally, wrong readings due to the fault of transcribers, which one may investigate and pass sentence on according to the laws of criticism. （ 4 ）大量的马赛克真实性和完整性的pentateuch保持不变，如果它被理所当然地认为，在长期的过程世纪的工作受到了若干修改，正如;后花叶增补或者附加一灵感的作者或插入到文本美化和解释;翻译某些字眼和形式，走出了一个过时的语言，到最近的形式讲话;最后，错读，由于故障transcribers ，其中可调查，并通过一句就根据法律的批评。
The post-Mosaic additions and modifications allowed by the Biblical Commission in the Pentateuch without removing it from the range of substantial integrity and Mosaic authenticity are variously interpreted by Catholic scholars.后花叶补充和修改，所允许的圣经委员会，在pentateuch而不删除它从各种各样的大量的完整性和马赛克的真实性是不同的诠释，天主教学者。
(1) We should have to understand them in a rather wide sense, if we were to defend the views of von Hummelauer or Vetter. （ 1 ）我们应该要了解他们在一个相当广泛的意义上说，如果我们要捍卫的意见，冯胡梅劳尔或vetter 。 This latter writer admits legal and historical documents based on Mosaic tradition, but written only in the times of the Judges; he places the first redaction of the Pentateuch in the time of the erection of Solomon's temple, and its last redaction in the time of Esdras.这后一种作家承认，法律和历史文献的基础上镶嵌的传统，但书面只有在时代的法官，他的地方第一节录的pentateuch在的时候，竖立所罗门圣殿的，而其去年在节录的时候，埃斯德拉斯。 Vetter died in 1906, the year in which the Biblical Commission issued the above Decree; it is an interesting question, whether and how the scholar would have modified his theory, if time had been granted him to do so. vetter死亡，在1906年，这一年中圣经委员会发表上述法令;这是一个有趣的问题，应否及如何学者将已修改他的理论，如果时间已给予他这样做。
(2) A less liberal interpretation of the Decree is implied in the Pentateuchal hypotheses advanced by Hobert ("Moses und der Pentateuch; Die Pentateuch Frage" in "Biblische Studien", X, 4, Freiburg, 1907; "Erklarung des Genesis", 1908, Freiburg, IL), Schopfer (Geschichte des Alten Testamentes, 4th ed., 226 sqq.), Hopfl ("Die hohere Bibelkritik", 2nd ed., Paderborn, 1906), Brucker ("L'eglise et la critique", Paris, 1907, 103 sqq.), and Selbst (Schuster and Holzammer's "Handbuch zur Biblischen Geschichte", 7th ed., Freiburg, 1910, II, 94, 96). （ 2 ）少自由的解释，该法令是隐含在该pentateuchal假说先进的由霍伯特（ “摩西und明镜pentateuch ;模具pentateuch frage ”在“ biblische studien ” ，第十，第4 ，弗赖堡， 1907年“ ; erklarung万成因” ， 1908年，弗赖堡，白细胞介素） ，朔普费尔（历史馆万alten testamentes ，第四教育署， 226 sqq ） ， hopfl （ “死hohere bibelkritik ” ，第二版，帕德博恩， 1906年） ， brucker （ “ l' eglise等香格里拉批判” ，巴黎， 1907年， 103 sqq ） ，和selbst （舒斯特和holzammer的“ handbuch zur biblischen历史馆” ，第七版，弗赖堡， 1910年第一，二， 94 ， 96 ） 。 The last-named writer believes that Moses left a written law-book to which Josue and Samuel added supplementary sections and regulations, while David and Solomon supplied new statutes concerning worship and priesthood, and other kings introduced certain religious reforms, until Esdras promulgated the whole law and made it the basis of Israel's restoration after the Exile.最后命名笔者认为，郑慕智留下了书面法律书，其中josue和Samuel补充的补充条文和规章，而大卫和索罗门提供的新章程关于崇拜和神职人员，和其他国王介绍了某些宗教的改革，直到埃斯德拉斯颁布了整个法律和作出的，它的基础上以色列的恢复后