Ten Commandments, Decalogue十誡，十誡

A basic set of divine laws in the Bible, also called the Decalogue (from the Greek deka, "ten," and logos, "word"), the Ten Commandments form the fundamental ethical code of Judaism, Christianity, and Islam. According to the biblical narrative, God gave the commandments to Moses on Mount Sinai and inscribed them on two stone tablets.一組基本的神聖的法律，在聖經中，也被稱為十誡（從希臘deka ， "十大"和標識， "字" ） ，十誡命，形成基本的道德行為守則的猶太教，基督教和伊斯蘭教，據聖經中的敘事，上帝給的誡命，摩西在西奈山和刻有他們兩個石碑。 Moses broke the tablets in anger when he found his people worshiping the Golden Calf, but eventually he replaced them and enshrined them in the Ark of the Covenant.鄭慕智破片在憤怒時，他發現他的人崇拜金犢，但最終他取代了他們，並規定它們在約櫃。 Two slightly different versions of the commandments are found in Exod.兩個略有不同版本的誡命，是發現在exod 。 20:1 - 17 and Deut. 20:1 -1 7和d eut。 5:6 - 21. 5點06分-2 1。

Two traditions are also adhered to for listing the commandments.兩個傳統，也是堅持以上市誡命。 Lutherans and Roman Catholics consider the opening prohibitions against false worship as one commandment, whereas most other Protestants and the Eastern Orthodox follow the Hebrew tradition of dividing them into two. lutherans和羅馬天主教徒考慮開放禁止虛假崇拜作為一個戒律，而其他大多數新教徒和東部正統後續希伯來傳統的劃分成兩個。 The latter maintain the number at ten by combining the final prohibitions against covetousness.後者保持的人數在十年結合最終禁止covetousness 。

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• Editor's Note: This is not as terrible a problem as it might sound. 編者按：這是不是可怕的一個問題，因為它可能是無害的。 For many hundreds of years, until around 900 AD, the written text in the Manuscripts of the Bible's Books was generally written in scripta continua , where no capitalization was present and there were no spaces between words or Verses and no punctuation.對於許多千百年來，直到約900專案，書面文字手稿的聖經的書籍，一般寫在scripta連續體 ，如果沒有資本，是當前和有沒有空隙之間的言語或小詩，並沒有標點符號。 Moses had identified that there were Ten Commandments.摩西已確定有十誡命。 When Church leaders studied the (continuous) text that described them, two distinct interpretations developed on where to separate the individual Commandments.當教會領袖研究（連續）文字描述他們，兩個截然不同的詮釋上發展起來的地方，以單獨個體的誡命。 The text is therefore the same (in the Original), but, for example, the beginning could be seen as either one or two Commandments, by the different Churches.文本，因此，相同的（在原） ，但是，舉例來說，一開始可以被看作是一個或兩個誡命的，由不同的教堂。

Bibliography 參考書目
S Goldman, Ten Commandments (1963); E Nielsen, Ten Commandments in New Perspective (1968). s高盛，十誡（ 1963年） ;電子尼爾森，十誡中的新視角（ 1968年） 。

Ten Commandments十誡

The Ten Commandments (Ex. 34:28; Deut. 10:4, marg. "ten words") ie, the Decalogue (qv), is a summary of the immutable moral law.十誡（例如： 34:28 ; deut 。 10時04分，馬格" 10字" ） ，即十誡（請參閱） ，是一個概括性的，一成不變的道德律。 These commandments were first given in their written form to the people of Israel when they were encamped at Sinai, about fifty days after they came out of Egypt (Ex. 19:10-25).這些誡命，首次給予其以書面形式提交給以色列人民當他們紮營在西奈，約50天之後，他們來到出埃及（如19:10-25 ） 。 They were written by the finger of God on two tables of stone.他們撰寫的手指上帝對兩桌的石頭。 The first tables were broken by Moses when he brought them down from the mount (32:19), being thrown by him on the ground.第一桌被打斷，摩西的時候，他把他們也帶來了下來，從山（ 32:19 ） ，被他放在地上。 At the command of God he took up into the mount two other tables, and God wrote on them "the words that were on the first tables" (34:1).在指揮的上帝，他接手進入摩其他兩個桌子，並寫了上帝對他們"的話就被第一統計表" （ 34:1 ） 。 These tables were afterwards placed in the ark of the covenant (Deut. 10:5; 1 Kings 8:9).這些表格後，被放置在方舟的盟約（申命記10時05分， 1國王8時09分） 。 Their subsequent history is unknown.隨後將其歷史是未知之數。 They are as a whole called "the covenant" (Deut. 4:13), and "the tables of the covenant" (9:9, 11; Heb. 9:4), and "the testimony."他們是作為一個整體，所謂的"盟約" （申命記4時13分） ，和"桌子的盟約" （ 9時09分， 11人;以弗所書9時04分） ，及"證詞" 。 They are obviously "ten" in number, but their division is not fixed, hence different methods of numbering them have been adopted. The Jews make the "Preface" one of the commandments, and then combine the first and second.他們顯然是"十"人數多，但他們的分工是不固定的，因此不同的方法編號，他們都被採納。 猶太人，使"前言"之一的誡命，然後結合起來，第一次和第二次。 The Roman Catholics and Lutherans combine the first and second and divide the tenth into two. 羅馬天主教徒和lutherans結合起來，第一次和第二次分裂的十分之一一分為二。 The Jews and Josephus divide them equally. 猶太人和約瑟夫分化他們同等的待遇。 The Lutherans and Roman Catholics refer three commandments to the first table and seven to the second. 該lutherans和羅馬天主教徒指三個誡命，以第一張表格，並在七至第二。 The Greek and Reformed Churches refer four to the first and six to the second table. 希臘和改革教會指4至第一和六至二就座。 The Samaritans add to the second that Gerizim is the mount of worship. 撒瑪利亞會放入第二個說，蓋裡濟姆是摩的崇拜。

(Easton Illustrated Dictionary) （伊斯頓說明字典）

Decalogue十誡

Decalogue is the name given by the Greek fathers to the ten commandments; "the ten words," as the original is more literally rendered (Ex. 20:3-17).十誡是名字是由希臘語父親十誡" ， 10個字" ，因為原文是更從字面上作出的（如20:3-17 ） 。 These commandments were at first written on two stone slabs (31:18), which were broken by Moses throwing them down on the ground (32:19).這些誡命的人，在第一次書面上的兩個單石（ 31:18 ） ，其中被打斷，摩西投擲下來放在地上（ 32:19 ） 。 They were written by God a second time (34:1).他們寫的都是神，第二次（ 34:1 ） 。 The decalogue is alluded to in the New Testament five times (Matt. 5:17, 18, 19; Mark 10:19; Luke 18:20; Rom. 7:7, 8; 13:9; 1 Tim. 1:9, 10).十誡是暗示，在新約聖經的5倍。 （ 5時17分，第18 ，第19條;馬克十;盧克18時20分;光碟。 7時07分， 8名; 13時09分，一添。 1時09分， 10 ） 。 These commandments have been divided since the days of Origen the Greek father, as they stand in the Confession of all the Reformed Churches except the Lutheran.這些誡命已劃分自天的淵源希臘的父親，因為他們站在供認一切改革後，除教堂路德。 The division adopted by Luther, and which has ever since been received in the Lutheran Church, makes the first two commandments one, and the third the second, and so on to the last, which is divided into two.表決通過路德，並已自收到了在路德教會，使第一兩條誡命，其中，第三，第二等，到最後，這是一分為二。 "Thou shalt not covet thy neighbour's house" being ranked as ninth, and "Thou shalt not covet thy neighbour's wife," etc., the tenth. "你不可貪圖你的鄰居之家"被評為第九屆， "你不可貪圖你的鄰居的妻子說： "等，第十屆。

The Ten Commandments十誡

The Ten Commandments represents the basic law of the covenant formed between God and Israel at Mount Sinai; though the date of the event is uncertain, the commandments may be dated provisionally in the early part of the thirteenth century BC In Hebrew, the commandments are called the "Ten Words," which (via Greek) is the origin of the alternative English title of the commandments, namely the Decalogue.十誡代表著基本法的盟約之間形成了上帝和以色列在西乃山;雖然確切的日期，以及該活動是不確定的，誡命，可追溯到暫時在早期的一部分， 13世紀，在公元前希伯來語，誡命，是所謂的" 10字" （途經希臘） ，是原產地的替代英文名稱的誡命，即十誡。 The commandments are recorded twice in the OT; they appear first in the description of the formation of the Sinai Covenant (Exod. 20:2-17) and are repeated in the description of the renewal of the covenant on the plains of Moab (Deut. 5:6-21).誡命都記錄兩次，在城市旅遊局，他們首先出現在描述形成西奈盟約（ exod. 20:2-17 ） ，並多次在描述延長該公約平地的單抗（ deut 。 5:6-21 ） 。

The commandments are described as having been written on two tablets.誡命被形容為被寫上兩片。 Each tablet contained the full text; one tablet belonged to Israel and the other to God, so that both parties to the covenant had a copy of the legislation.每片載全文，其中片劑屬於以色列和其他上帝，讓當事雙方盟約了一本有關法例。 The first five commandments pertain basically to the relationship between Israel and God; the last five are concerned primarily with the forms of relationships between human beings.第一個五年誡命涉及基本上以中兩國關係和上帝;過去五年而言，主要與形式的關係，人的人。

The commandments must be interpreted initially within the context of the Sinai Covenant, which was in effect the constitution of the state in process of formation during the time of Moses and his successor Joshua.誡命必須解釋初期是按照當時的背景下，埃及西奈盟約，這是在對個別國家憲法在形成過程中的時候，摩西和他的繼任者約書亞。 Because God was the one who enabled Israel to move toward statehood, as a consequence of his liberating the chosen people from slavery in Egypt, he was also to be Israel's true king.因為上帝是一個人，使以色列走向建州，作為一個後果，他的解放所選定的人，從在埃及為奴，他也被以色列的真正國王。 As such, he had the authority to establish Israel's law, as is made clear in the preface to the commandments.因此，他有權力，以建立以色列的法律，是明確了在序言中，以誡命。 Thus, the commandments were initially part of a constitution and served as state law of the emerging nation of Israel.因此，戒律最初的一個組成部分，憲法，並作為國家法律的新興民族的以色列。

The fundamental principle upon which the constitution was established was love.基本原則依據憲法成立，是愛。 God had chosen his people and freed them from slavery only because he loved them.上帝選擇了他的人，並釋放了他們從奴隸制不僅是因為他愛他們。 In turn, he had one fundamental requirement of Israel, that they love God with the totality of their being (Deut. 6:5).反過來，他有一個基本的要求，以色列，他們的愛與上帝的全部，他們正（申命記6時05分） 。 This commandment to love is provided with a commentary and explanation.這一戒律愛是提供一個評論和解釋。 As to how the commandment to love might be fulfilled, the first five commandments indicated the nature of the relationship with God which would be an expression of love for God.至於如何誡愛可能實現，第一個五年的誡命，表示這種關係的性質與上帝這將是一個表達對上帝的愛。 The second five commandments go further and indicate that love for God also has implications for one's relationships with fellow human beings.第二個五年誡命，更進一步表明，對上帝的愛也影響到一個人的關係，人類同胞。

The interpretation of the commandments in their initial context is the source of debate; the following comments indicate in broad outline their primary thrust.釋義的誡命，在其初次背景，是從源頭上的辯論;以下評論表明概括他們的主要推力。

• (1) The Prohibition of Gods Other Than the Lord (Exod. 20:3; Deut. 5:7). （ 1 ） 禁止神以外的其他主 （ exod. 20時03分; deut 。 5:7 ） 。 The first commandment is in negative form and expressly prohibits the Israelites' engaging in the worship of foreign deities.第一誡是陰性形式，並明確禁止以色列人『搞崇拜外國的神。 The significance of the commandment lies in the nature of the covenant.意義的誡命，關鍵在大自然的盟約。 The essence of the covenant was a relationship, and the essence of relationship was to be faithfulness.本質的盟約關係，與本質的關係，就是要忠誠。 God's faithfulness to his people had already been demonstrated in the Exodus, as is indicated in the preface to the commandments.上帝的忠誠，以他的人已表現出在逃亡，結果表明，在序言中，以誡命。 In turn, God required more than anything else, a faithfulness in the relationship of his people with him.反過來，上帝要求比任何事情都重要，一個忠實的關係，他的人，他的說法。 Thus, though the commandment is stated negatively, it is full of positive implications.因此，雖然戒律聲明否定的，它充滿了積極的影響。 And its position as first of the ten is significant, for this commandment establishes a principle which is particularly prominent in the social commandments.它的立場，因為首先十個具有重要意義，因為這誡命確立了一個原則，這一點尤其突出，在社會戒律。 The contemporary significance of the commandment can thus be seen in the context of faithfulness in relationship.當代意義的誡命由此可以看出，在背景的忠實關係。 At the heart of human life, there must be a relationship with God.在心髒病人的生命，必須有一個與天主的關係。 Anything in life that disrupts the primary relationship breaks the commandment.生活中的任何事擾亂初級關係打破戒律。 Foreign "gods" are thus persons, or even things, that would disrupt the primacy of the relationship with God.外國的"神"是因此任何人，或什東西，那將破壞的首要地位與天主的關係。

• (2) The Prohibition of Images (Exod. 20:4-6; Deut. 5:8-10). （ 2 ） 禁止圖像 （ exod. 20:4-6 ; deut 。 5:8-10 ） 。 The possibility of worshiping gods other than the Lord has been eliminated in the first commandment.可能性崇拜神以外的其他主已被消滅，在第一誡。 The second commandment prohibits the Israelites from making images of the Lord.第二誡禁止以色列人從圖像上主。 To make an image of God, in the shape or form of anything in this world, is to reduce the Creator to something less than his creation, and to worship such an image would be false.使上帝的畫像，在形態或形式，什麼在這個世界上，是為了減少創建者不到他的創作，並崇拜這樣一個形象的做法是錯誤的。 The temptation for Israel to worship God in the form of an image must have been enormous, for images and idols occurred in all the religions of the ancient Near East.誘惑，為以色列的敬拜，在形式的一個形象，要得到巨大的，為圖像和偶像發生在所有宗教的古代近東。 But the God of Israel was a transcendent and infinite being, and could not be reduced to the limitations of an image or form within creation.但是上帝的以色列是一個超越性與無限福祉，不能減少，使局限性形象或形式與創作風格。 Any such reduction of God would be so radical a misunderstanding, that the "God" so worshiped would no longer be the God of the universe.任何此種減少上帝會如此激進的一種誤解，認為"上帝" ，使崇尚將不再是上帝的宇宙。 In the modern world, the shape of the temptation has changed.在現代世界中，形狀的誘惑，已經改變了。 Few are tempted to take tools and shape from wood an image of God, but the commandment is still applicable.少數是誘惑，採取的手段和形狀從木材上帝的畫像，但戒律仍然適用。 One can construct an image of God with words.一，可以建構一個形象的神話。 If we use words about God and say, "This is exactly what God is like, no less" (and, we imply, no more), and if we work out the minute details of our understanding of God, then we are in danger of creating an image of God no less fixed or rigid than the image of wood or stone.如果我們使用的詞語，對上帝說： "這正是上帝一樣，沒有少" （而且，我們暗示，沒有以上） ，如果我們的工作出在細節上，我們的認識上帝，那麼，我們正處於危險創造一個形象的上帝不低於固定或僵化，比形象，木材或石頭。 Of course, we are not prohibited from using words about God, or religion would become impossible.當然，我們是不被禁止的，從用字約上帝或宗教，將變得不可能。 But if the words become set firmly, like cement, and our understanding of God sets with those words, an image has been constructed.但如果換言之成為集牢固，像水泥，我的理解上帝以這句話形象已建成。 To worship God in the form of a word image is to break the commandment.敬拜中心，在形成一個單詞的形象，是為打破戒律。 God is transcendent and infinite, and always greater than any words a creature can use of him.上帝是超越性和無限的，並始終大於任何字頭動物，可以利用他。 The second commandment thus guards the ultimate greatness and mystery of God.第二誡，因此警衛最終的偉大和神秘的神。

• (3) The Prohibition Against the Improper Use of God's Name (Exod. 20:7; Deut.5:11). （ 3 ） 禁止不正當地利用上帝的名義 （ exod. 20時07分; deut.5 ： 11 ） 。 There is a popular understanding that the third commandment prohibits bad language or blasphemy; however, it is concerned with a more grave matter, the use of God's name.有一種流行的理解是，第三誡禁止髒話或褻瀆的，但它關注的一個更嚴重的事，使用上帝的名字。 God had granted to Israel an extraordinary privilege; he had revealed to them His personal name.上帝給予以色列是一個非同尋常的特權，他曾透露，他們以他個人的名義。 The name is represented in Hebrew by four letters, yhwh, variously rendered in English Bibles as: Lord, Yahweh, or Jehovah.這個名字是代表希伯來文，由4個字母， yhwh ，各種譯為英文聖經，為：主，雅威，或耶和華。 The knowledge of the divine name was a privilege, for it meant that Israel did not worship an anonymous and distant deity, but a being whose personal name was known.知識的神聖姓名是一種殊榮，這意味著以色列不崇拜一個匿名和遙遠的神，而是一個被其個人名字是眾所周知的。 Yet the privilege was accompanied by a danger, namely, that the knowledge of God's personal name could be abused.然而，這種特權是伴隨著一種危險，那就是知識的上帝的個人名字可能會被濫用。 In the ancient Near Eastern religions, magic was a common practice, involving the use of a god's name, which was believed to control the god's power, in certain kinds of activity designed to harness divine power for human purposes.在古代近東宗教，魔術是一種普遍的做法，而且更涉及使用神的名字，它被認為是控制上帝的力量，在某些種類的活動，旨在使治理神聖權力，為人類的目的。 Thus the kind of activity prohibited by the third commandment is magic, attempting to control God's power through his name for a personal and worthless purpose.因此種活動禁止由第三誡是魔術，試圖控制上帝的力量透過他的名字，為個人和不值錢的目的。 God may give, but must not be manipulated or controlled.上帝可能給予的，但絕不能操縱或控制。 Within Christianity, the name of God is equally important.在基督教，以上帝的名義，是同樣重要的。 It is in the name of God eg, that the privilege of access to God in prayer is granted.這是在真主的名義例如，有幸獲得上帝禱告，是理所當然的。 The abuse of the privilege of prayer, involving calling upon the name of God for some selfish or worthless purpose, is tantamount to the magic of the ancient world.濫用特權的祈禱，所涉及的呼籲真主的名義，為一些自私的或毫無價值的目的，就是神奇的古代世界。 In both, God's name is abused and the third commandment broken.在這兩個，神的名字是濫用職權和第三戒律打破。 The third commandment is a positive reminder of the enormous privilege given to us in the knowledge of God's name; it is a privilege not to be taken lightly or abused.第三誡是一個積極的提醒龐大的特權，給我們在認識神的名字，它是一種特權，不要採取掉以輕心或濫用。

• (4) The Observation of the Sabbath (Exod. 20:8-11; Deut. 5:12-15). （ 4 ）觀察安息日 （ exod. 20:8-11 ; deut 。 5:12-15 ） 。 This commandment also has no parallels in ancient Near Eastern religions; it is also the first of the commandments to be expressed in a positive form.這個誡命也沒有見的古代近東宗教，它也是第一的誡命，以表達一種積極的形式。 While most of life in Israel was characterized by work, the seventh the day was to be set aside.雖然大部分的生活在以色列的特點是工作，七屆當日被拋在一邊。 Work was to cease the day was to be kept holy.工作被停止一天被留置聖地。 The holiness of the day is related to the reason for its establishment; two reasons are given, and though at first they appear different, there is a common theme linking them.神聖的一天，是關係到原因，其成立;兩個原因，是考慮到，儘管起初，他們似乎不同，但有一個共同的主題聯繫起來。 In the first version (Exod. 20:11), the sabbath is to be kept in commemoration of creation; God created the world in six days and rested on the seventh day.在第一個版本（ exod. 20時11分） ，安息日是被關在紀念藝術創作;上帝創造了世界，在6天的休息，就第七天。 In the second version (Deut. 5:15), the sabbath is to be observed in commemoration of the Exodus from Egypt.在第二版（申命記下午5時15 ） ，安息日，是應遵循的紀念外流，從埃及。 The theme linking the two versions is creation; God created not only the world, he also "created" his people, Israel, in redeeming them from Egyptian slavery.主題為連接兩個版本，是藝術創作;上帝創造的不僅是世界，他還"創造"自己的人民，以色列，在挽救他們從埃及的奴役。 Thus, on every seventh day throughout the passage of time, the Hebrew people were to reflect upon creation; in so doing, they were reflecting upon the meaning of their existence.因此，對每一個第七天整個時間的推移，在希伯來人，以體現對藝術創作;在這樣做時，他們在思考的意義存在。 For most of Christianity, the concept of "sabbath" has been moved from the seventh to the first day of the week, Sunday.對於大多數的基督教，這一概念的"安息日"已移至從第七上升至第一天的一周，週日。 The move is related to a change in Christian thought, identified in the resurrection of Jesus Christ on Sunday.此舉是一個主題相關的變化，在基督教思想，確定了在復活的耶穌對週日。 The change is appropriate, for Christians now reflect each Sunday, or sabbath, on a third act of divine creation, the "new creation" established in the resurrection of Jesus Christ from the dead.變化是恰當的，為基督信徒的反映，現在每個週日，或安息日，就第三法神聖的創作方面， "新創造"成立於復活的耶穌從死裡復活。

• (5) The Honor Due to Parents (Exod. 20:12; Deut. 5:16). （ 5 ） 的榮譽，由於父母 （ exod. 20時12分; deut 。 5:16 ） 。 The fifth commandment forms a bridge between the first four, concerned primarily with God, and the last five, concerned primarily with interhuman relationships.第五誡形式之間架起一座橋樑，首四，主要與神，在過去五年，主要與interhuman關係。 On first reading, it appears to be concerned with family relationships only; children were to honor their parents.一讀，這似乎是關心的家庭關係，僅孩子們，以履行自己的父母。 Although the commandment establishes a principle of honor, or respect, in family relationships, it is probably also related to a specific concern.雖然誡命確立的原則是榮譽，或尊重，在家庭關係，這大概也與具體的關切。 It was the responsibility of parents to instruct their children in the faith of the covenant (Deut. 6:7), so that the religion could be passed on from one generation to another.這是責任的家長，指導他們的子女在信仰的盟約（申命記6時07分） ，使宗教可以世代相傳到另一個地方。 But instruction in the faith required an attitude of honor and respect from those who were being instructed.但在教學中使用的信仰需要態度的榮譽和尊重，從那些被指示。 Thus, the fifth commandment is not concerned only with family harmony, but also with transmission of faith in God throughout subsequent generations.因此，第五誡是不是只關心家庭和睦，而且還與傳播上帝的信仰以後幾代人。 With the fifth commandment, there is little need to convert its meaning into contemporary relevance.與第五誡，有一點是要轉變，其內涵到當代的相關性。 In a century, however, in which so much education is undertaken beyond the confines of the family unit, the commandment serves a solemn reminder, not only of the need for harmonious family life, but also of the responsibilities with respect to religious education that rest upon both parents and children.在一個世紀中，由於歷史，其中這麼多的教育，是超越局限的家庭單元，戒律服務於一個莊嚴的提醒，不僅需要和諧的家庭生活，而且也違反了責任宗教教育休息經雙方家長和孩子。

• (6) The Prohibition of Murder (Exod. 20:13; Deut. 5:17). （六） 禁止謀殺 （ exod. 20時13分; deut 。 5時17分） 。 The wording of this commandment simply prohibits "killing"; the meaning of the word, however, implies the prohibition of murder.措辭這個誡命乾脆禁止"殺" ;一詞的含義，不過，就意味著禁止謀殺的罪名。 The word used in the commandment is not related primarily to killing in warfare or to capital punishment; both those matters are dealt with in other portions of the Mosaic Law.這個詞用在戒律是沒有關係的，主要是殺死在戰爭或處以極刑;這兩個問題是處理與其他部分鑲嵌法。 The word could be used to designate both murder and manslaughter.這個詞可以用來劃定雙方謀殺和過失殺人罪。 Since manslaughter involves accidental killing, it cannot be sensibly prohibited; it, too, is dealt with in another kind of legislation (Deut. 19:1-13).自從誤殺涉及意外殺人，但並不能理智地禁止它，也就是處理與另一種立法（申命記19:1-13 ） 。 Thus, the sixth commandment prohibits murder, the taking of another person's life for personal and selfish gain.因此，第六誡禁止以故意殺人罪，同時考慮的是他人的生命，為個人和自私的利益。 Stated positively, this preserves for each member of the covenant community the right to live.說明積極，這使每一個會員的盟約社會生活的權利。 In the modern world, a similar statute, prohibiting murder, exists in almost all legal codes; it has become a part of state law, rather than purely religious or moral law.在現代世界中，類似的法規，禁止謀殺，它幾乎存在於所有法律法規，它已成為部分國家的法律，而不是單純是宗教或道德律。 Jesus, however, pointed to the deeper meaning implicit in the commandment; it is not only the act but also the sentiment underlying the act that is evil (Matt. 5:21-22).耶穌，但指出，其深層次的含義隱含在戒律，它不僅是行為的，而且情緒背後的行為即是邪惡。 （ 5:21-22 ） 。

• (7) The Prohibition of Adultery (Exod. 20:14; Deut. 5:18). （七） 禁止通姦 （ exod. 20時14分; deut 。 5時18分） 。 The act of adultery is fundamentally an act of unfaithfulness.通姦行為，是從根本上的行為不忠。 One or both persons in an adulterous act are being unfaithful to other persons.一個或兩個人在一個通姦行為被不忠誠的其他人。 It is for this reason that adultery is included in the Ten Commandments, while other sins or crimes pertaining to sexuality are not included.正是出於這個原因，通姦，是包括在十誡命，而其他的罪過或罪行有關的性行為，則不包括在內。 Of all such crimes, the worst signifies unfaithfulness.所有這些罪行的，但最惡劣的意味不忠。 Thus the seventh commandment is the social parallel to the first.因此，第七誡是社會平行的第一位。 Just as the first commandment requires absolute faithfulness in the relationship with the one God, so the seventh requires a similar relationship of faithfulness within the covenant of marriage.正如第一誡要求絕對的忠誠，在同一個真主，所以第七需要一個類似關係的忠貞與公約的婚姻。 The relevance is apparent, but again, Jesus points to the implications of the commandment for the mental life (Matt. 5:27-28).相關性是顯而易見的，但同樣，耶穌點的影響，該誡為心理生活。 （ 5:27-28 ） 。

• (8) The Prohibition of Theft (Exod. 20:15; Deut. 5:19). （八） 禁止盜竊罪 （ exod. 20:15 ; deut 。 5時19分） 。 This commandment establishes a principle within the covenant community concerning possessions and property; a person had a right to certain things, which could not be violated by a fellow citizen for his or her personal advantage.這個誡命確立了一個原則，在該公約有關社會家產和財產;一個人有權利，有些事情，不能侵犯一個同胞，為他或她的個人優勢。 But while the commandment is concerned with property, its most fundamental concern is human liberty.不過，雖然誡命是有關財產的，其最根本的是關注人的自由。 The worst form of theft is "manstealing" (somewhat equivalent to modern kidnapping); ie, taking a person (presumably by force) and selling him or her into slavery.最壞形式的偷竊是" manstealing " （有點相當於現代綁架） ，即以一個人（假設用武力） ，並出售他的或她的奴役。 The crime and the related law are stated more fully in Deut.該犯罪和相關法律都以更充分地deut 。 24:7. 24:7 。 The commandment is thus not only concerned with the preservation of private property, but is more fundamentally concerned with the preservation of human liberty and freedom from such things as slavery and exile.該戒律，因此不能只關注維護私有財產，而且是更根本的關注與維護人類自由和免於這種東西奴役和放逐。 It prohibits a person from manipulating or exploiting the lives of others for personal gain.它禁止任何人從操縱或剝削別人的生命，為個人謀利。 Just as the sixth commandment prohibits murder, so the eighth prohibits what might be called social murder, the cutting off of a man or a woman from a life of freedom within the community of God's people.正如第六誡禁止謀殺，所以第八屆禁止什麼可稱為社會以故意殺人罪，切斷的是男性或女性，從生活中的自由與社會的上帝的人。

• (9) The Prohibition of False Witnessing (Exod. 20:16; Deut. 5:20). （ 9 ） 禁止虛假見證 （ exod. 20時16分; deut 。 5時20分） 。 The commandment is not a general prohibition against lies or mistruths.該誡命，這不是一般的禁止謊言mistruths 。 The wording of the original commandment sets it firmly in the context of Israel's legal system.措辭原誡套，牢牢語境中的以色列的法律制度。 It prohibits perjury, the giving of false testimony within the proceedings of the law court.它禁止作偽證，提供虛假的證詞與訴訟的法院。 Thus, it establishes a principle of truthfulness and carries implications with respect to false statements in any context.因此，它確立了真實性原則，並進行影響方面的虛假陳述，在任何情況。

  Within any nation, it is essential that the courts of law operate on the basis of true information; if law is not based on truth and righteousness, then the very foundations of life and liberty are undermined.任何民族而言，是至關重要的是，法院的依法經營，在此基礎上的真實信息，如果法律是不是基於對真理和正義的，那麼，很基礎的生命和自由受到損害。 If legal testimony is true, there can be no miscarriage of justice; if it is false, the most fundamental of human liberties are lost.如果法律的證詞屬實，便不會有造成司法不公，如果它是假的，最根本的人權自由是輸了。

  Thus, the commandment sought to preserve the integrity of Israel's legal system and it was, at the same time, a guard against encroachments on a person's liberties.因此，戒律設法保存的完整性以色列的法律制度及，它是在同一時間內，防範侵害了個人的自由。 The principle is maintained in most modern legal systems; it is evident, eg, in the taking of an oath before giving evidence in court.原則是保持在最現代的法律制度，這是顯而易見的，例如，在採取宣誓，然後在法庭上作證。 But, in the last resort, the commandment points to the essential nature of truthfulness in all interhuman relationships.但是，在最後的手段，誡點，以本質的真實，在所有interhuman關係。

• (10) The Prohibition of Coveting (Exod. 20:17; Deut. 5:21). （ 10 ） 禁止貪圖 （ exod. 20時17分; deut 。 5時21分） 。 The tenth commandment is curious, in its initial context.第十誡命是好奇，在其最初的背景。 It prohibits coveting, or desiring, persons or things belonging to a neighbor (ie, a fellow Israelite).它禁止貪圖，或渴望的人或事物，屬於一個鄰居（即研究員israelite ） 。 It is curious to find such a commandment in a code of criminal law.它是好奇要找這樣的戒律，在刑事訴訟法的規定。 The first nine commandments prohibited acts, and a criminal act can be followed by prosecution and legal process (if the act is detected).今年頭9誡命禁止的行為，犯罪行為，可以遵循起訴和法律程序（如果該法案被偵破） 。 But the tenth commandment, in contrast, prohibits desires, or covetous feelings.但第十誡命，在對比之下，禁止任何人的私慾，或虎視眈眈的感情。 Under human law, it is not possible to prosecute upon the basis of desire (proof would be impossible!).根據人權法，它是不可能起訴後，根據慾望（證明是不可能！ ） 。 And yet Hebrew law was more than a human system.然而希伯來語法更比一個人的制度。 There were indeed courts, police officers, judges, and attorneys.確實存在著法院，警官，法官，和律師。 But there was also a chief judge, God.但是，也有一名首席法官，上帝。 The crime involved in the tenth commandment could not be prosecuted within the limitations of the Hebrew system; it was known, nevertheless, by God.犯罪所涉及的十誡命可能不會被起訴內部的局限性，希伯來文系統;這是眾所周知的，不過，都是神安排的。 The genius of the commandment lies in its therapeutic nature.天才的誡命就在於它有治療性質的。 It is not enough merely to deal with crime once it has been committed; the law must also attempt to attack the roots of crime.我們不能只對付犯罪後，一直致力;法律的還要企圖襲擊的根源犯罪。 The root of almost all evil and crime lies within the self; it lies in the desires of the individual.從根本上的幾乎所有的邪惡和犯罪問題在於內部的自律，它是在私慾的個人。 Thus evil desires are prohibited; if the tenth commandment is fully and profoundly understood, then the significance of the first nine is much better understood.因此邪惡的慾望卻是禁止的;如果第十誡命，是充分和深刻地認識到，那麼意義首九個月得多更好的理解。 If covetous desires are gradually eliminated, then that natural desire which is rooted within each person may be directed more and more toward God.如果虎視眈眈的慾望正逐漸淘汰，那自然的願望，這是植根於每一個人，可直接越來越多的走向神。

The Ten Commandments functioned first as a part of the constitutional law of a nation; in the teaching of Jesus, they became the ethic of the kingdom of God, adding substance and direction to the "first and great commandment," that we to the "first and great commandment," that we love God with the totality of our beings (Matt. 22:37-38).十誡毛病，一是作為一個部分的憲制性法律，一個民族的，在基督的教導，他們成為自食其力的神的國度，加上實質和方向，以"第一大誡命說， "我們向"第一大誡命， "我們熱愛上帝與整體，我們的人。 （ 22:37-38 ） 。 The commandments as such are not the basis of salvation; rather, to those who have found salvation in the gospel of Jesus Christ, they are a guide toward that fulness of life in which love for God is given rich expression.誡命，因為這些都是沒有依據的救贖，而對那些已經找到救贖的福音的耶穌基督，他們是引導實現這一fulness生活中對上帝的愛是給予豐富的表達。

PC Craigie電腦craigie
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 參考書目
W. Harrelson, The Ten Commandments and Human Rights; E. Nielsen, The Ten Commandments in New Perspective; A. Phillips, Ancient Israel's Criminal Law: A New Approach to the Decalogue; JJ Stamm and ME Andrew, The Ten Commandments in Recent Research.小harrelson ，十誡和人權;體育尼爾森， 10誡命，在新的視角;甲菲利普斯，古代以色列的刑事法：一種新的方法來十誡; stamm的JJ我和鄭家富， 10誡命，在最近的研究。

The Ten Commandments十誡

From: Home Bible Study Commentary by James M. Gray 來自：主頁聖經研究評論詹姆斯米灰色

Exodus Chapter 20:1-11流亡章20:1-11

The Division of the Commandments該司的誡命

Exodus Chapter 20:1-11流亡章20:1-11

The First Table of the Law第一張表格的法律

The Preface序文

Exodus Chapter 20:12-26流亡章20:12-26

First Commandment第一誡

Exodus Chapter 20:12-26流亡章20:12-26

Second Commandment第二誡

How does this commandment show the responsibility of parents?請問這個誡命顯示，有責任的父母？ Do you suppose this responsibility is limited to this sin?你是否認為這責任是有限的，以本罪嗎？ Did not Israel at this time have a striking illustration of it in Egypt?沒有以色列在這個時候有一個鮮明的例子，它在埃及？ Had not their persection by that people begun just four generations before, and was not the nation now reaping what had been then sown?沒有他們的persection由人們開始剛剛四代之前，而不是民族，現在收穫了什麼，然後被埋下的？ "Unto the third and fourth generations of them that hate Me. Here two thoughts suggest themselves: (1) there is no difference between forsaking God and hating Him; (2) it is not only them that hate Him, ie, follow in the footsteps of their fathers, who will be visited with the punishment (Ezek. 18:20). Perhaps also a third thought is pertinent, viz: that this warning only applies to the temporal effects of sin and not its eternal consequences, hence a son who turns to God, although he may through the working of divinely-ordained laws of nature suffer physical consequences here, will be spared eternal consequences hereafter. "賜給了第三和第四代的他們，我恨這裡的兩個思考自己的建議： （ 1 ）沒有什麼區別，因此放棄上帝與恨他; （ 2 ） ，這不僅是他們恨他，即跟隨在腳步聲，他們父輩，他們將參觀與處罰（ ezek. 18時20分） ，或許也是第三次思想是貼切的，即：這種警告僅適用於時序的影響，單而不是其永恆的後果，因此，一個兒子滿神，雖然他可能通過工作的神聖-受戒自然規律遭受有形後果這裡，將不遺餘力永恆的後果來世。

"Mercy unto thousands of generations" the Revised Version reads. "慈悲所不欲，成千上萬的一代"的修訂版本，內容。 See also Deut.也見deut 。 7:9. 7時09分。 Of this also Israel had an illustration before their eyes, as they were now gathering the mercy destined for them in the faithfulness of their father Abraham "Of them that love Me and keep My commandments."這也是以色列有一個例子發生在眼前，因為他們現在已收集運往慈悲為他們在忠於自己的父親亞伯拉罕" ，他們說，愛我，守我誡命的" 。 Behold what is meant by loving God, viz: keeping His commandments; a declaration which "gives a new character to the whole decalogue, which thus becomes not a mere negative law of righteousness, but a positive law of love"!看哪是什麼意思熱愛上帝，即：保持他的誡命;一項宣言" ，提供了一種新的字符到整個十誡，因而成為不只是消極的法律是正義的，而是一個積極的法律戀愛" ！ Let us not conclude these reflections without remarking how far the Greek, Roman, and even some of the Protestant churches have fallen in this regard.讓我們不要結束這些思考，沒有remarking多遠希臘，羅馬，甚至一些新教教會有下降，在這方面。 From the use of crosses and relics as aiding their bodily senses and quickening devotion, it has been easy to advance to altars, images and pictures not only of the Holy Ghost and Christ but of the Virgin, and the saints and martyrs without number, until at last these objects have themselves become, at least to the ignorant, actual objects of worship.從使用十字架和文物，為協助其身體感官和加快奉獻，但已不易事先向神壇，圖像和圖片，不僅聖靈和基督，但維爾京，和聖人和烈士無編號，直到在過去這些物體本身也成為，至少無知，實際崇拜對象。 And what superstition, profanation and mockery have grown out of it all!什麼迷信，褻瀆和嘲弄成長出來的一切！ And shall not a jealous God visit for these things?不得嫉妒上帝訪問這些東西嗎？

Exodus Chapter 20:12-26流亡章20:12-26

Third Commandment第三誡

Exodus Chapter 20:12-26流亡章20:12-26

Fourth Commandment第四誡

Though the Jewish Sabbath was kept on Saturday, Christians are in accord with the spirit of the commandment in keeping Sunday enriching the original idea of the day of rest by including that of the new creation when our Redeemer rose from the dead. How does God provide for our hallowing of this day, and what is His definition of such hallowing? 雖然猶太安息日被關上週六，基督教徒均符合精神的誡命保持週日，豐富了原有的想法一天的休息所包括的新的創造，當我們的救贖主從死裡怎麼沒有上帝提供我們hallowing的這一天，什麼是他的定義，例如hallowing ？ When He says: "Six days shalt thou labor and do all thy work," is it an injunction merely, or may it be considered as a permission?當他說： " 6天，本當你的勞動，並竭盡你的工作" ，它是一個純粹的禁制令，或可能，它被視為一種許可？ Some think there is a diffference between "labor" and "work," the latter term being the more inclusive as involving the management of affairs and correspondence to the word "business."有些人認為是有diffference之間的"勞動"和"工作" ，後者作為更具有包容性，因為涉及的管理事務和書信向"生意" 。

How is the equality of husband and wife recognized in the wording of this commandment (10)?又是怎樣平等的夫妻承認在措詞上的這一戒律（ 10 ） ？ The responsibility of parents and employers?責任的家長和雇主？ The rights and privileges of employees?權利和特權的僱員呢？ The proper treatment of the lower animals?妥善處理低下動物？ To what further extent did the obligation of the Israelite extend?到什麼程度進一步做義務的israelite延長？ Has this any bearing on the present obligation of our nation to compel an observance of the Sabbath on the part of our alien population?這個任何影響本義務的，我們的民族，迫使一個遵守安息日對我們的一部分外來人口？ Is anything more than secular or servile work intended in this prohibition?什麼事情是比世俗或奴性的工作，打算在這一禁令？ Did not Jesus both by precept and example give liberty for works of love, piety and necessity?沒有耶穌都言教和榜樣，讓自由的作品，愛情，孝道與必要性？ (Mark 2: 23-28; John 5:16, 17). （注2 ： 23-28 ;約翰5:16 ， 17 ） 。

What historical reason is assigned for this commandment (11)?什麼歷史原因，是分配給這個誡命（ 11 ） ？ And what additional in Deut.什麼額外deut 。 5:15?下午5時15嗎？ We thus see that God's authority over and His loving care for us combine to press upon us the obligation of the Sabbath day to say nothing of its advantage to us along physical and other material lines.因此，我們看到上帝的權威和他的愛對我們的關心結合起來，以新聞後，我們有義務在安息日更遑論其優勢，我們沿著身體和其他材料。 And thus its observance becomes the characteristic of those who believe in a historical revelation, and worship God as Creator and Redeemer.因此它成為遵守的特點那些相信歷史的啟示，並崇拜上帝的創造者和救贖。 Questions 1.問題1 。 Can you recite Matthew 22:37- 40?你能背誦馬太22時37分-4 0嗎？ 2. 2 。 To what demonolatry are some professing Christians addicted?什麼demonolatry有些自稱基督徒成癮？ 3. 3 。 Can you recite Ezekiel 18:20?你能背誦以西結18時20分？ 4. 4 。 How do we show love to God?我們又如何證明愛上帝嗎？ 5. 5 。 Are you breaking the third commandment in ordinary conversation?你打破了第三誡，在普通的談話內容？ 6. 6 。 What two meanings should be attached to "Remember" in the fourth commandment?什麼兩層含義應重視"記住"在第四誡？ 7. 7 。 Are the Sabbath and the seventh days necessarily identical?是安息日和第七天內一定完全相同？ 8. 8 。 To what do we bear testimony in observing the Sabbath?以什麼做的，我們見證觀察安息日？

(Skipping forward in the Commandments . . .) （跳躍前進中的誡命， … … 。 ）

Exodus Chapter 20:12-26流亡章20:12-26

Seventh Commandment第七誡

• ( EDITOR'S NOTE: We have included this brief paragraph from Gray's Commentary on the Seventh Commandment (in addition to the similar discussion above) to illuminate the fact that individual Churches and Denominations sometimes have "expanded" their interpretation of some Scripture to apply to a wider range of situations than the actual Scripture had addressed. No other implication is intended.) （ 編者的話：我們已經納入了這一簡短段，由灰色的評第七誡（除了以類似的討論段） ，以照亮事實，即個別教會和教派有時有"擴大" ，其解釋的一些經文，以適用於更廣泛各種情況比實際的經文已解決了，沒有其他含義，是打算） 。

  Even more interesting, we think, is that the actual Original text of that Commandment, in both Exod.更有趣的，我們認為，是實際的原文說，戒律中，無論是exod 。 20:14 and Deut. 20時14分和deut 。 5:18, is actually just a single word ! 5時18分，其實只是一個字 ！ It is the Strong's Hebrew word #5003, na'aph .它是強有力的希伯來語字編號5003 ， na'aph 。 There is NO subtlety involved!不存在微妙的參與！ There is actually not even the word NOT presented!其實是有連字沒有介紹！ Just the word for adultery.只字姦淫。 We see this as a good example of how the Original texts have gotten expanded to be able to present full sentences for us to read!我們認為這是一個很好的例證，說明原文日益擴大，以便能夠充分，目前的判罰我們看！ The Commandment about "thou shalt not kill" is similarly just a single word, Strong's #7523, ratsach , which Strong's says means slay or murder.該誡約"你不可殺人" ，也同樣是剛剛一字一句，強烈的編號7523 ， ratsach ，強烈的說，就是斬或謀殺罪。 Again, there is no NOT presented!再次，不存在沒有介紹！ It is implied!這是暗示！

  The point being made is that modern people have "interpreted" the English translations to apply to wide ranges of things, while the reality is that only a single word was actually presented in the Original text.這點正，是因為現代的人有"解釋"的英文翻譯，以適用於廣泛的東西，而現實是只有一個字，實際上是在原來的案文。 It might be appropriate to consider distinguishing what is actually from the Bible and what is from people who have specific desires to present certain understandings!這可能是適當的考慮區分什麼是真正來自聖經，什麼是從人，有具體的願望，目前，一些諒解！

The Ten Commandments十誡

Called also simply THE COMMANDMENTS, COMMANDMENTS OF GOD, or THE DECALOGUE (Gr. deka, ten, and logos, a word), the Ten Words of Sayings, the latter name generally applied by the Greek Fathers.所謂的還僅僅是誡命，誡命的神，或者十誡（ gr. deka ，十年，以及標識，一言） ， 10個字的成語，而後者的名字普遍適用，由希臘教父。

The Ten Commandments are precepts bearing on the fundamental obligations of religion and morality and embodying the revealed expression of the Creator's will in relation to man's whole duty to God and to his fellow-creatures.十誡是戒律，事關根本的義務，宗教和道德，並體現透露，表達創作者的意志，在關係到人的整個責任上帝和他的老鄉海洋生物。 They are found twice recorded in the Pentateuch, in Exodus 20 and Deuteronomy 5, but are given in an abridged form in the catechisms.他們發現兩度記錄在pentateuch ，在逃亡20和申命記5 ，但由於在一次簡短的形式在catechisms 。 Written by the finger of God on two tables of stone, this Divine code was received from the Almighty by Moses amid the thunders of Mount Sinai, and by him made the ground-work of the Mosaic Law.該文由手指上帝對兩表的石料，這神聖的代碼，收到來自全能的，由摩西中傳來雷鳴般的西奈山，由他提出的地面工作的鑲嵌法。 Christ resumed these Commandments in the double precept of charity--love of God and of the neighbour; He proclaimed them as binding under the New Law in Matthew 19 and in the Sermon on the Mount (Matthew 5).基督恢復這些誡命，在雙言教的慈善機構-上帝的愛和鄰居，他宣布了他們為具有約束力根據新的法律，在馬太1 9日在山上寶訓（馬太5 ） 。 He also simplified or interpreted them, eg by declaring unnecessary oaths equally unlawful with false, by condemning hatred and calumny as well as murder, by enjoining even love of enemies, and by condemning indulgence of evil desires as fraught with the same malice as adultery (Matthew 5).他還簡化或解讀，如申報不必要的宣誓同樣違法虛假，譴責仇恨和誹謗，以及列為謀殺案處理，責令甚至愛敵人，並譴責放縱自己的邪惡的慾望，因為充滿了同樣的惡意，因為通姦（馬修5 ） 。 The Church, on the other hand, after changing the day of rest from the Jewish Sabbath, or seventh day of the week, to the first, made the Third Commandment refer to Sunday as the day to be kept holy as the Lord's Day.教會，在另一方面，在換了一天的休息，從猶太人的安息日，或第七天的一周內，向第一，取得了第三誡指週日，因為每天被留置聖地作為神的一天。 The Council of Trent (Sess. VI, can. xix) condemns those who deny that the Ten Commandments are binding on Christians.安理會的遄達（ sess.六，可以的。十九）譴責那些否認十誡雙方都具有約束力，對基督徒。

There is no numerical division of the Commandments in the Books of Moses, but the injunctions are distinctly tenfold, and are found almost identical in both sources.有沒有數值師的誡命，在書籍的摩西，但禁制令明顯的十倍，並發現了幾乎相同的兩個來源。 The order, too, is the same except for the final prohibitions pronounced against concupiscence, that of Deuteronomy being adopted in preference to Exodus.一聲令下，也都是一樣的，除了最後的禁令突出對concupiscence ，即申命記正採取優先外流。 A confusion, however, exists in the numbering, which is due to a difference of opinion concerning the initial precept on Divine worship.一種混亂，不過，存在於編碼，這是由於不同的看法有關初步言教對神的崇拜。

The system of numeration found in Catholic Bibles, based on the Hebrew text, was made by St. Augustine (fifth century) in his book of "Questions of Exodus" ("Quæstionum in Heptateuchum libri VII", Bk. II, Question lxxi), and was adopted by the Council of Trent.該系統的計算發現，在天主教的聖經，根據希伯來文，是由聖奧古斯丁（五世紀） ，在其所著的"問題出埃及記" （ " quæstionum在heptateuchum書七" ，交通銀行，第二質詢lxxi ） ，並通過了理事會的遄達。 It is followed also by the German Lutherans, except those of the school of Bucer.其次是也由德國lutherans ，除對學校的布策爾。 This arrangement makes the First Commandment relate to false worship and to the worship of false gods as to a single subject and a single class of sins to be guarded against -- the reference to idols being regarded as mere application of the precept to adore but one God and the prohibition as directed against the particular offense of idolatry alone.這種安排使第一誡涉及虛假崇拜和崇拜假神，以單一主體和單一階級的捷聯慣導系統，以防範-提及偶像，被視為僅僅應用的信條，以崇拜，但一上帝，並禁止作為針對特定進攻的偶像崇拜。 According to this manner of reckoning, the injunction forbidding the use of the Lord's Name in vain comes second in order; and the decimal number is safeguarded by making a division of the final precept on concupiscence--the Ninth pointing to sins of the flesh and the Tenth to desires for unlawful possession of goods.按照這個方式估算，強制禁止使用上帝的名義，妄圖來第二次在治安和十進制數是維護上做了分工，最後於言教對concupiscence -第九屆指著肉體的罪過第十，以慾望為非法藏有物品。 Another division has been adopted by the English and Helvetian Protestant churches on the authority of Philo Judæus, Josephus, Origen, and others, whereby two Commandments are made to cover the matter of worship, and thus the numbering of the rest is advanced one higher; and the Tenth embraces both the Ninth and Tenth of the Catholic division.另一部已經正式通過了英語和helvetian新教教會的權威斐洛judæus ，約瑟夫，淵源，和其他人，即兩條誡命，是為了掩蓋事情的崇拜，所以號碼的，其餘是先進生產力較高;和第十屆包含了兩個第九和第十的天主教會記名表決。 It seems, however, as logical to separate at the end as to group at the beginning, for while one single object is aimed at under worship, two specifically different sins are forbidden under covetousness; if adultery and theft belong to two distinct species of moral wrong, the same must be said of the desire to commit these evils.看來，不過，由於邏輯分開，在去年底，以組在成立之初，雖然一個單一的對象是針對下禮拜，兩個具體不同的罪過是嚴禁下covetousness ;如果通姦和盜竊屬於兩個不同的物種的道德錯了，同時必須指出的願望，犯下這些邪惡。

The Supreme Law-Giver begins by proclaiming His Name and His Titles to the obedience of the creature man: "I am the Lord, thy God. . ."最高人民法院依法賜予一開始就宣布他的名字和他的職稱，以順從，這種生物男子說： "我就是主，你的上帝… … 。 " The laws which follow have regard to God and His representatives on earth (first four) and to our fellow-man (last six).法律，其中後續有關於上帝和他的代表們在地球上（首4 ） ，並在我們的同胞文（過去六個月） 。

Being the one true God, He alone is to be adored, and all rendering to creatures of the worship which belongs to Him falls under the ban of His displeasure; the making of "graven things" is condemned: not all pictures, images, and works of art, but such as are intended to be adored and served (First).作為一的真神，他僅是被崇拜，以及所有渲染對動物的崇拜，其中屬於他屬於禁止他的不悅;作出" graven東西" ，是譴責：不是所有的圖片，影像，並藝術作品的，但如打算予以崇拜，並送達（第一） 。

Associated with God in the minds of men and representing Him, is His Holy Name, which by the Second Commandment is declared worthy of all veneration and respect and its profanation reprobated.與神在人的頭腦中的男人，代表他，是他的聖名，其中由第二戒律宣布值得所有敬仰和尊重，以及它的褻瀆reprobated 。

And He claims one day out of the seven as a memorial to Himself, and this must be kept holy (Third).他聲稱一天出七個作為紀念，以自己的，這是要兌現的聖地（第三） 。

Finally, parents being the natural providence of their offspring, invested with authority for their guidance and correction, and holding the place of God before them, the child is bidden to honour and respect them as His lawful representatives (Fourth).最後，父母自然普羅維登斯的後代，與投資管理局的指導和校正，並舉辦地點上帝面前，孩子bidden遵守及尊重他們作為他的合法代表（第四） 。

The precepts which follow are meant to protect man in his natural rights against the injustice of his fellows.戒律，其中的後續，是為了保護男子在他的自然權利，反對不公正的，他的院士。

His life is the object of the Fifth;他的一生也就對象第五;

the honour of his body as well as the source of life, of the Sixth;十分榮幸，他的身體，以及為生命之源，第六;

his lawful possessions, of the Seventh;他的合法財產，第七;

his good name, of the Eighth;他的好名聲，第八;

And in order to make him still more secure in the enjoyment of his rights, it is declared an offense against God to desire to wrong him, in his family rights by the Ninth;並且為了使他更安穩地享用自己的權利，這是宣告一個進攻對上帝的願望是錯誤的他，在他的家庭權利，由第九;

and in his property rights by the Tenth.並在其產權由十分之一。

This legislation expresses not only the Maker's positive will, but the voice of nature as well--the laws which govern our being and are written more or less clearly in every human heart.這一立法體現的不僅僅是製造商的積極意願，而是我的聲音的性質，以及-法律管轄，我們正在和撰寫更多或更少清楚，在每個人的心中。 The necessity of the written law is explained by the obscuring of the unwritten in men's souls by sin.必要性的書面法律解釋是由模糊的不成文的，在男人的心靈，由單。 These Divine mandates are regarded as binding on every human creature, and their violation, with sufficient reflection and consent of the will, if the matter be grave, is considered a grievous or mortal offense against God.這些神聖的任務，被視為具有約束力，每個人的造化，和他們違反了，留出足夠的思考和同意的意願，如果事情嚴重，被認為是一種嚴重或致命的進攻，是對上帝的。 They have always been esteemed as the most precious rules of life and are the basis of all Christian legislation.他們一向尊敬，因為他們最寶貴的規則生活，並根據所提供的全部基督教立法。

Publication information Written by John H. Stapleton.出版信息所作的約翰H斯特普爾頓。 Transcribed by Marcia L. Bellafiore.轉錄由（ Marcia屬bellafiore 。 The Catholic Encyclopedia, Volume IV.天主教百科全書，第四卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat. nihil obstat 。