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Now, worship at these local altars and high places would come to be banned: Deuteronomy is going to polemicize against this.
那么，在当祭坛的崇拜,以及高地都被禁止：,《申命记》中对此提出了反对。
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Another theme in the Book of Deuteronomy is the theme of providential concern, and that appears in Deuteronomy 8.
申命记》的另一个主题是,对幸运的忧虑，这出现在《申命记》第8章中。
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Jacob is married to two sisters simultaneously. That is something that is explicitly forbidden in the book of Deuteronomy.
雅各同时和一对姐妹结婚，这一点是,《申命记》中所明令禁止的。
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It is only the book of Deuteronomy that assumes or prepares for a monarchy and contains legislation for a king, and the things that he should do.
只有《申命记》中提到并准备,出现一位君主，拥有立法权的国王，以及国王要履行的责任。
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That's not to say that sacrifice is abolished, it's not to say that sacrifice isn't important to Deuteronomy--very far from it, it's an essential part of God's service for Deuteronomy.
也就是说献祭被摒弃了，并不是说在申命记,中献祭不再重要，远不是那样，这是申命记中最核心的侍奉上帝的方式之一。
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Jerusalem is the city that is referred to in Deuteronomy when it says God will choose a place to cause his name to dwell In the Deuteronomistic books, that place is going to be Jerusalem.
申命记》中提到耶路撒冷,它说，选择一座以上帝之名命名的城市供人居住,在《申命记》的经书中，这个地方便是耶路撒冷。
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Deuteronomy contains northern traditions from before the fall of Israel which was in 722, but it was clearly finalized in the exile.
申命记》中包含了以色列陷落前的北方传统,它陷落于722年，最终结束了流放。
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Deuteronomy will insist that all worship must occur in one central sanctuary and these outlying areas, and their asherot are to be destroyed.
申命记》中坚持崇拜必须进行,在一个中心圣所和那些偏远地区，而他们的祭坛必须被摧毁。
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One of the first things they noticed is that Deuteronomy 34 describes the death and burial of Moses.
其中第一个便是，他们注意到在《申命记》34中4,描述了摩西死亡以及葬礼。
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I was talking last time about the concept of election or choice, God's choice of Israel, Israel as the chosen one, which occurs for the first time in the Book of Deuteronomy.
我上节课提到了“选择“这一概念，上帝选择了以色列，以色列成为选民，这一概念第一次出现在《申命记》中。
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We are going to see in a moment how important that is, or in a few lectures, how important that idea is for the Deuteronomistic historian in general. But we will get there.
我们一会儿来看看这到底有多重要，或在以后几次讲座中，看看这一观点有多重要,对大多数申命记历史学家，我们将会看到。
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The other theme that we see throughout the Deuteronomistic material is the negative presentation of the Canaanites.
我们在《申命记》中看到的另一主题是,对迦南人负面的描述。
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In Deuteronomy we read that it will be deposited for safekeeping in a special ark.
在《申命记》中，我们会读到,立约卷被妥善保管在特制的藏经柜中。
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Deuteronomy refers to itself that way in Deuteronomy 17:19-20.
在17章19-20节中，申命记也这样称呼自己。
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So are Deuteronomy's legal traditions a direct response to or modification of the laws in Exodus and Numbers, or are they best understood as just different, independent formulations of a common legal tradition?
那么申命记中的律法是对出埃及和民数记中,律法的直接回应，或者它们最好被理解为,一种不同的，独立的对一般律法的,表现形式？
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Now, the books of Joshua and Judges that open the Deuteronomistic history, these books recount or relate the story of the conquest of the land of Canaan by the Israelite tribes, and the early years of the settlement: that's in Judges.
那么，《约书亚书》和《士师记》,开始了申命记中历史故事，这些经书记叙了,以色列部落征服迦南之地，早期的定居，这些出现在《士师记》中。
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Another theme that we see in these books or feature of the Deuteronomistic School is the emphasis on what we call the Yahwist prophets prophets like Elijah and Elisha.
我们在这些经书中看到另一个主题是,或者说是申命记学院派的特点是,强调耶和华的预言家,比如说先知以利亚和以利沙。
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Deuteronomy also includes blessings; the Assyrians didn't do that.
申命记中也有祝福;亚述人却不这么做。
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Deuteronomy assumes a king.
申命记》中出现了一位国王。
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For the most part Deuteronomy doesn't really contain much in the way of civil law. It tends to focus on the moral-religious prescriptions kind of the apodictic law in Israel--and the few civil laws that are there tend to be reworked in line with Deuteronomy's humanity.
在申命记中的大部分中并不饱含民法的内容,它倾向于关注宗教道德的规定,某种以色列人的绝对的律法，而民法的存在,倾向于和申命记中的人道主义保持一致。
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So don't be tempted--Moses later warns the Israelites -don't be tempted to say to yourselves , "My own power and the might of my own hand have won this wealth for me," or again, to say in Deuteronomy 9:4, "The Lord has enabled us to possess this land because of our virtues."
不要被引诱，摩西后来警告以色列人,不要擅自妄称，凭借我的力量，我的能力,我得到了这货财，《申命记》第9章4节中又说，耶和华将我领进来得这地是因我的义“
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So every generation of Israel is to view itself as standing at the sacred mountain to conclude a covenant with God, and that decisive moment has to be made ever-present. That's a process that's facilitated by the obligation to study, to study the laws, to recite them daily, to teach them to your children: these are instructions that are contained in Deuteronomy.
那么每一代以色列人都将自己看做站在圣山上,与上帝立约的人，于是那个决定性的时刻,被变为了恒久的场景这是通过学习，学习律法,而达成的过程，每天背诵它们，把它们交给你的孩子们：这是申命记中,包含的指示。
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As a result you have a lot of rural Levites who are out of business now, a lot of people who would have officiated at local shrines, and they're out of business: that probably explains the fact that Deuteronomy makes special provision for the Levites and includes them in its... in legislation, sort of social welfare legislation.
因此许多乡下的利未人丢掉了生计，许多在当地主持地方祭祀的人，也丢掉了生计：这也许解释了为什么,申命记中特别为利未人提供了给养,并把它写进了它的立法中，某种社会福利立法。
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In any event, many scholars through their analysis of these texts have been led to conclude that the Deuteronomistic School updated and revised earlier laws, particularly laws in the Covenant Code, but sometimes also in the older legal stratum of P; and they did so in keeping with the circumstances of the eighth to sixth century.
在任何事件中，许多学者通过分析都,得出结论即申命记学派更新,并修订了早先的律法，尤其是契约法典中的律法，但有时也包括比较早起的祭祀派律法;他们这样做,是为了与公元前6世纪到8世纪保持一致。
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