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(ta Iobelaia). （电讯局长iobelaia ） 。 An apocryphal writing, so called from the fact that the narratives and stories contained in it are arranged throughout in a fanciful chronological system of jubilee-periods of forty-nine years each; each event is recorded as having taken place in such a week of such a month of such a Jubilee year.一种猜测写作，所谓从事实的叙述和故事，载于它是排列在一个幻想的时间顺序系统的银禧-时期49年每;每项活动是有记录作为考虑的地方，在这样的一个星期内，如为期1个月的这样一个银禧一年。 The author assumes an impossible solar year of 364 days (ie twelve months of thirty days each, and four intercalary days) to which the Jewish ecclesiastical year of thirteen months of twenty-eight days each exactly corresponds.作者假设一个不可能的太阳年364天（即12个月内的30天内，每4人夹层天） ，其中犹太人教会的一年13个月的28天每正好相符。 The whole chronology, for which the author claims heavenly authority, is based upon the number seven.整个年表，而这些作者声称天朝管理局，是根据人数七人。 Thus the week had 7 days; the month 4x7=28; the year 52x7=364; the year week 7 years; and the Jubilee 7x7=49.因此，一周有7个工作日;月份4x7 = 28 ;今年52x7 = 364 ;今年第7周内，以及银禧7x7 = 49 。 It is also called "Little Genesis" (he Lepte Genesis), or "Lepto-Genesis," not on account of its size, for it is considerably larger than the Canonical Genesis, but owing to its minor or inferior authority as compared with the latter.它也被称作"小成因" （他lepte成因） ，或" lepto成因" ，不就考虑到它的尺寸，因为这是相当大的典型成因，但由于它的次要或劣质管理局相比，同后者。 It is also called "Apocalypse of Moses," "The Life of Adam," and in Ethiopic it is called "Kufale."它也被称作"启示摩西， "他说： "生活中的亚当" ，在ethiopic它是所谓的" kufale " 。 In the "Decretum Gelasianum" concerning the canonical and apocryphal books of Scripture, we find among the apocrypha a work entitled "Liber de filiabus Adae Leptogenesis" (Book of the daughters of Adam Little Genesis), which is probably a combination of two titles belonging to two separate works.在" decretum gelasianum "关于规范和猜测书籍的经文中，我们发现其中apocrypha一项工作，题为" liber德filiabus adae leptogenesis " （本书的女儿小亚当成因） ，这可能是两种优势结合起来，属于职称以两个单独的作品。 The book is also mentioned by Jerome, in his Epistle "ad Fabiolam," in connection with the name of a place called Rissa (Numbers 33:21), and by Epiphanius and by Didymus of Alexandria, which shows that it was well known both in the East and in the West.这本书也提到，由Jerome ，在他的书信"专案fabiolam ， "与… …有关的名字的地方，所谓rissa （数字33:21 ） ，并通过epiphanius和didymus的亚历山德里亚，这表明这是人所共知的两在东部和西部。 The Book of Jubilees was originally written in Hebrew and, according to Charles ("Book of Jubilees," London, 1902), partly in verse; but it has come down to us in its complete form only in Ethiopic, and also in various fragments, Greek and Latin.这本书的jubilees原本是写在希伯来语，而根据查尔斯（ "周易jubilees ， "伦敦， 1902年） ，部分在韵文，但它已回落，我们在其完整的形式，只有在ethiopic ，并在各个片段，希腊文和拉丁文。 The Ethiopic text was first edited by Dillmann in 1859 ("Kufale sive Liber Jubilaeorum, aethiopice ad duorum librorum manuscriptorum fidem, primum edidit Dillmann," Kiel, 1859), who in 1850-51 had already published a German version of it in Ewald's "Jahrbücher der Biblischen Wissenschaft," vol.该ethiopic案文是第一主编dillmann在1859年（ " kufale sive liber jubilaeorum ， aethiopice专案duorum librorum manuscriptorum fidem ， primum edidit dillmann ， "基尔， 1859年） ，他在1850年至1851年已出版了一本德语版的，它在埃瓦尔德的" jahrbücher明镜biblischen wissenschaft " ，第一卷。 II, 1850, pp.二， 1850年，页。 230-256; vol. 230-256 ;卷。 III, 1851, pp.1-96.三， 1851年， pp.1 - 96 。 The incomplete Latin version was first discovered and edited in 1861, by the late Monsignor Ceriani, prefect of the Ambrosiana, in his "Monumenta Sacra et Profana," vol.不完全统计拉丁语版本是最早发现和编排，在1861年，由已故主教切里亚尼，纪的ambrosiana ，在他的"古迹遗址骶等profana ， "第一卷。 I, fasc.一， fasc 。 I, pp.我页。 15-54. 15-54 。 The Greek fragments are scattered in the writings of various Byzantine chroniclers such as Syncellus, Cedrenus, Zonoras, and Glycas.希腊的碎片散落在著作的各种拜占庭史家如syncellus ， cedrenus ， zonoras ， glycas 。 The incomplete Latin version, which like the Ethiopic was made from the Greek, was re-edited in 1874 by Rönsch, accompanied with a Latin rendering by Dillmann of the corresponding portion in the Ethiopic version, with a very valuable commentary and several excursus ("Das Buch der Jubiläen oder die kleine Genesis etc.," Leipzig, 1874).不完全统计拉丁语版本，其中像ethiopic了从希腊，正重新整理，在1874年由rönsch ，并附有一份拉丁语绘制，由dillmann的相应部分，在ethiopic版本，其中包括一个极为宝贵的评论和几个excursus （ "之buch明镜jubiläen阶模地Kleine成因等， "莱比锡， 1874年） 。 In 1900 Dr. Littmann published a newer German version of the Ethiopic text in Kautzsch's "Apocryphen und Pseudoepigraphen," 3rd ed., vol. 1900年博士littmann出版了一本较新的德语版的ethiopic文字kautzsch的" apocryphen und pseudoepigraphen ， "第3版，第一卷。 III, pp.第三页。 274 sqq., and, in 1888, Dr. Schodde published the first English version of the book ("Book of Jubilees," Oberlin, Ohio, 1888). 274 sqq 。限制，并在1888年，博士schodde出版首英语版的一本书（ "书的jubilees ， "奥伯林，俄亥俄， 1888 ） 。 In 1895 the Ethiopic text was re-edited in a revised form by Charles, and by him translated into English in 1893-5 in the "Jewish Quarterly Review" (Oct., 1893, July, 1894, January, 1895), and subsequently in a separate volume with many additional notes and discussions ("The Book of Jubilees," London, 1902). 1895年该ethiopic文本重新剪辑，在修订的表格由查尔斯，由他翻译成英文，在1893-5中的"犹太评论季刊" （ 10月， 1893年7月， 1894年1月， 1895年） ，以及后来的在一个单独的体积与许多额外的说明和讨论（下称"这本书的jubilees ， "伦敦， 1902年） 。 A French translation is promised by the Abbé F. Martin, professor of Semitic languages at the Catholic Institute of Paris, in his valuable collection entitled "Documents pour l'Etude de la Bible."法文翻译是答应由abbé楼马丁教授的反犹的语言，在天主教学院的巴黎，在他的珍贵收藏题为"文件法国练习曲德香格里拉圣经" 。 The contents of the Book of Jubilees deal with the facts and events related in the canonical Book of Genesis, enriched by a wealth of legends and stories which had arisen in the course of centuries in the popular imagination of the Jewish people, and written from the rigid Pharisaic point of view of the author and of his age; and as the author seeks to reproduce the history of primitive times in the spirit of his own day, he deals with the Biblical text in a very free fashion.该书在内容的jubilees处理与事实和事件相关的，在典型的书成因，丰富了丰富的传说和故事，其中有过程中出现的几个世纪中流行的想象力犹太人民，并以书面从刚性pharisaic的角度来看，作者与他的年龄，并且随着作者旨在再现历史的洪荒时代，在精神，他自己的一天，他如何处理与圣经的文本在一个非常自由地进行。 According to him, Hebrew was the language originally spoken by all creatures, animals and man, and is the language of Heaven.据他介绍，希伯来语，是语文口语本来所有的动物，动物和人，是语言的天堂。 After the destruction of the tower of Babel, it was forgotten until Abraham was taught it by the angels.之后，破坏了该塔的通天塔，它被遗忘了，直到亚伯拉罕教导它的天使。 Henoch was the first man initiated by the angels in the art of writing, and wrote down, accordingly, all the secrets of astronomy, of chronology, and of the world's epochs.过敏性是第一位的男子发起，由天使在艺术的写作，并写下来，因此，所有的秘密天文学，年表，和世界的时代。 Four classes of angels are mentioned, viz.四个班级的天使提到的，即 angels of the presence, angels of sanctifications, guardian angels over individuals, and angels presiding over the phenomena of nature.天使的存在，天使的sanctifications ，守护天使以上的个人，天使主持现象的性质。 As regards demonology the writer's position is largely that of the New Testament and of the Old-Testament apocryphal writings.至于demonology作者的立场是，在很大程度上是由新约圣经和老式的遗嘱猜测著作。 All these legendary details, it claims, were revealed by God to Moses through the angel of the presence (probably Michael) together with the Law, all of which was originally known to but few of the Old Testament patriarchs, such as Henoch, Methusala, Noah, Shem, Abraham, Isaac, Jacob, and Levi.所有这些具有传奇色彩的细节，它声称，揭示了上帝对摩西透过天使的存在（可能是迈克尔） ，并结合法律，所有这一切原本是众所周知的，但很少旧约长者，如过敏性， methusala ，诺亚， SHEM后，亚伯拉罕，以撒，雅各，和Levi 。 It is somewhat difficult to determine the particular Judaistic school its author belonged to; he openly denies the resurrection of the body; he does not believe in the written tradition; he does not reprobate animal sacrifices, etc. .这是有点困难，以确定特别judaistic学校，其作者是属于他公开否认复活的身体，他不相信在书面的传统，他不reprobate动物牺牲等。 . 。 . 。 and the fact that he wrote in Hebrew excludes the hypothesis of his Hellenistic tendencies.和他的事实写在希伯来语排除假说他的希腊化倾向。 Equally untenable is the hypothesis advanced by Beer, that he was a Samaritan, for he excludes Mount Garizim, the sacred mount of the Samaritans from the list of the four places of God upon earth, viz.同样站不住脚的，是假设的，由先进的啤酒，他是一个撒玛利亚人，因为他排除了摩garizim ，神圣摩的撒玛利亚会从名单上的4个地方的神经地球，即。 the Garden of Eden, the Mount of the East, Mount Sinai, and Mount Sion.伊甸园，山东，西乃山，及摩锡永。 If the author belonged to any particular school he must have been in all probability a Pharisee (Hasidaean) of the most rigid type of the time of John Hyrcanus, in whose reign scholars generally agree the book was written (135-105 BC).如果作者属于任何特定的学校，他必须已在所有的概率一pharisee （ hasidaean ）最严格类型的时候，约翰hyrcanus ，在其统治的学者普遍认同，这本书是写了（公元前135-105 ） 。 Dr. Headlam suggests that the author was a fervent opponent of the Christian Faith (see Hastings, "Dictionary of the Bible").博士headlam表明作者是一个火热的对手基督教信仰（见黑斯廷斯， "字典的圣经" ） 。 But if the author, as it is suggested in this rather improbable hypothesis, lived in early Christian times, he must have written his book before the fall of Jerusalem and the destruction of the Temple, since the latter is assumed throughout to be still in existence as the great center of Jewish worship.不过，如果作者，因为它是建议，在这方面，而不是难以琢磨的假说，住在早期基督教时代，他必须写他的著作垮台前，耶路撒冷和摧毁庙宇，因为后者是假定在整个被仍然存在正如伟大的中心，犹太礼拜。 Publication information Written by Gabriel Oussani.出版信息写加布里埃尔oussani 。 Transcribed by Alison S. Britton.转录由艾莉森美国的Britton 。 For the Triumph of the Immaculate Heart of Mary The Catholic Encyclopedia, Volume VIII.为凯旋的圣母无玷圣心天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York Bibliography Besides the literature mentioned in the body of the article, see the various articles on the subject in the Dictionaries of the Bible, and especially Schürer's History of the Jewish People in the Time of Christ, tr., V, 134-141. +约翰farley枢机主教，大主教纽约书目除了文学提到在体内的文章，见各条款关于这一主题在字典中的圣经，尤其是schürer历史上的犹太人民的时候，基督的TR ，五， 134-141段。
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