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(ta Iobelaia). （電訊局長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.一種猜測寫作，所謂從事實的敘述和故事，載於它是排列在一個幻想的時間順序系統的銀禧-時期49年每;每項活動是有記錄作為考慮的地方，在這樣的一個星期內，如為期1個月的這樣一個銀禧一年。 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.作者假設一個不可能的太陽年364天（即12個月內的30天內，每4人夾層天） ，其中猶太人教會的一年13個月的28天每正好相符。 The whole chronology, for which the author claims heavenly authority, is based upon the number seven.整個年表，而這些作者聲稱天朝管理局，是根據人數七人。 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個工作日;月份4x7 = 28 ;今年52x7 = 364 ;今年第7週內，以及銀禧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.它也被稱作"小成因" （他lepte成因） ，或" lepto成因" ，不就考慮到它的尺寸，因為這是相當大的典型成因，但由於它的次要或劣質管理局相比，同後者。 It is also called "Apocalypse of Moses," "The Life of Adam," and in Ethiopic it is called "Kufale."它也被稱作"啟示摩西， "他說： "生活中的亞當" ，在ethiopic它是所謂的" 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 "關於規範和猜測書籍的經文中，我們發現其中apocrypha一項工作，題為" liber德filiabus adae leptogenesis " （本書的女兒小亞當成因） ，這可能是兩種優勢結合起來，屬於職稱以兩個單獨的作品。 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.這本書也提到，由Jerome ，在他的書信"專案fabiolam ， "與… …有關的名字的地方，所謂rissa （數字33:21 ） ，並通過epiphanius和didymus的亞歷山德里亞，這表明這是人所共知的兩在東部和西部。 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.這本書的jubilees原本是寫在希伯來語，而根據查爾斯（ "周易jubilees ， "倫敦， 1902年） ，部分在韻文，但它已回落，我們在其完整的形式，只有在ethiopic ，並在各個片段，希臘文和拉丁文。 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.該ethiopic案文是第一主編dillmann在1859年（ " kufale sive liber jubilaeorum ， aethiopice專案duorum librorum manuscriptorum fidem ， primum edidit dillmann ， "基爾， 1859年） ，他在1850年至1851年已出版了一本德語版的，它在埃瓦爾德的" jahrbücher明鏡biblischen wissenschaft " ，第一卷。 II, 1850, pp.二， 1850年，頁。 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.不完全統計拉丁語版本是最早發現和編排，在1861年，由已故主教切里亞尼，紀的ambrosiana ，在他的"古蹟遺址骶等profana ， "第一卷。 I, fasc.一， fasc 。 I, pp.我頁。 15-54. 15-54 。 The Greek fragments are scattered in the writings of various Byzantine chroniclers such as Syncellus, Cedrenus, Zonoras, and Glycas.希臘的碎片散落在著作的各種拜占庭史家如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).不完全統計拉丁語版本，其中像ethiopic了從希臘，正重新整理，在1874年由rönsch ，並附有一份拉丁語繪製，由dillmann的相應部分，在ethiopic版本，其中包括一個極為寶貴的評論和幾個excursus （ "之buch明鏡jubiläen階模地Kleine成因等， "萊比錫， 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出版了一本較新的德語版的ethiopic文字kautzsch的" apocryphen und pseudoepigraphen ， "第3版，第一卷。 III, pp.第三頁。 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，並在1888年，博士schodde出版首英語版的一本書（ "書的jubilees ， "奧伯林，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年該ethiopic文本重新剪輯，在修訂的表格由查爾斯，由他翻譯成英文，在1893-5中的"猶太評論季刊" （ 10月， 1893年7月， 1894年1月， 1895年） ，以及後來的在一個單獨的體積與許多額外的說明和討論（下稱"這本書的jubilees ， "倫敦， 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."法文翻譯是答應由abbé樓馬丁教授的反猶的語言，在天主教學院的巴黎，在他的珍貴收藏題為"文件法國練習曲德香格里拉聖經" 。 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.該書在內容的jubilees處理與事實和事件相關的，在典型的書成因，豐富了豐富的傳說和故事，其中有過程中出現的幾個世紀中流行的想像力猶太人民，並以書面從剛性pharisaic的角度來看，作者與他的年齡，並且隨著作者旨在再現歷史的洪荒時代，在精神，他自己的一天，他如何處理與聖經的文本在一個非常自由地進行。 According to him, Hebrew was the language originally spoken by all creatures, animals and man, and is the language of Heaven.據他介紹，希伯來語，是語文口語本來所有的動物，動物和人，是語言的天堂。 After the destruction of the tower of Babel, it was forgotten until Abraham was taught it by the angels.之後，破壞了該塔的通天塔，它被遺忘了，直到亞伯拉罕教導它的天使。 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.過敏性是第一位的男子發起，由天使在藝術的寫作，並寫下來，因此，所有的秘密天文學，年表，和世界的時代。 Four classes of angels are mentioned, viz.四個班級的天使提到的，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 ，守護天使以上的個人，天使主持現象的性質。 As regards demonology the writer's position is largely that of the New Testament and of the Old-Testament apocryphal writings.至於demonology作者的立場是，在很大程度上是由新約聖經和老式的遺囑猜測著作。 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.所有這些具有傳奇色彩的細節，它聲稱，揭示了上帝對摩西透過天使的存在（可能是邁克爾） ，並結合法律，所有這一切原本是眾所周知的，但很少舊約長者，如過敏性， methusala ，諾亞， SHEM後，亞伯拉罕，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. .這是有點困難，以確定特別judaistic學校，其作者是屬於他公開否認復活的身體，他不相信在書面的傳統，他不reprobate動物犧牲等。 . 。 . 。 and the fact that he wrote in Hebrew excludes the hypothesis of his Hellenistic tendencies.和他的事實寫在希伯來語排除假說他的希臘化傾向。 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.同樣站不住腳的，是假設的，由先進的啤酒，他是一個撒瑪利亞人，因為他排除了摩garizim ，神聖摩的撒瑪利亞會從名單上的4個地方的神經地球，即。 the Garden of Eden, the Mount of the East, Mount Sinai, and Mount Sion.伊甸園，山東，西乃山，及摩錫永。 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).如果作者屬於任何特定的學校，他必須已在所有的概率一pharisee （ hasidaean ）最嚴格類型的時候，約翰hyrcanus ，在其統治的學者普遍認同，這本書是寫了（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表明作者是一個火熱的對手基督教信仰（見黑斯廷斯， "字典的聖經" ） 。 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.不過，如果作者，因為它是建議，在這方面，而不是難以琢磨的假說，住在早期基督教時代，他必須寫他的著作垮台前，耶路撒冷和摧毀廟宇，因為後者是假定在整個被仍然存在正如偉大的中心，猶太禮拜。 Publication information Written by Gabriel Oussani.出版信息寫加布里埃爾oussani 。 Transcribed by Alison S. Britton.轉錄由艾莉森美國的Britton 。 For the Triumph of the Immaculate Heart of Mary The Catholic Encyclopedia, Volume VIII.為凱旋的聖母無玷聖心天主教百科全書，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 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. +約翰farley樞機主教，大主教紐約書目除了文學提到在體內的文章，見各條款關於這一主題在字典中的聖經，尤其是schürer歷史上的猶太人民的時候，基督的TR ，五， 134-141段。
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