In the case of great philosophers, however, better yet to preserve one's physical presence in order to inspire future generations of thinkers.

但对于伟大的哲学家来说，更好的用处是，保存他的原貌,以激励后世历代的思想者。

耶鲁公开课 - 公正课程节选

And if this myth of origins were the fabrication of a later writer, then surely they would have written the story in such a way as to give their ancestors a less tenuous hold or claim, connection, to the land.

如果这个神话的开端是后世作者伪造的，那他们当然会像这样在故事中赋予其祖先较强的控制力,或者说所有权，建立其与这片土地较为紧密的联系。

耶鲁公开课 - 旧约导论课程节选

His memory would not be carried forward into the future.

他的故事也不会被后世所传颂

耶鲁公开课 - 古希腊历史简介课程节选

So Sarna and other scholars hold that the patriarchal traditions are not entirely fabricated retrojections from a later period.

所以Sarna和其他学者相信，族长传统,不完全是后世臆造的产物。

耶鲁公开课 - 旧约导论课程节选

Wouldn't a later writer have cleaned up this ancestral record if this were in fact something composed at a later period? Also, he notes that the representation of inter-ethnic relationships in the patriarchal stories does not accord with the reality of a later period.

后世的作者难道不会把祖先不光彩的记录抹去吗,如果事实上这故事是后来创作的话？同时，他还提出，宗族故事中所展示的种族间关系,与后世的现实是不相一致的。

耶鲁公开课 - 旧约导论课程节选

Then on the other hand, at the other extreme, you have scholars who see the patriarchal stories as entirely fabricated retrojections of a much later age. And they vary significantly as to when they think these stories were written: anywhere from the period of the monarchy all the way down to the fourth century, some of them.

另一方面又是另一个极端，有学者认为族长故事完全是后世编造的,这样一来，对这些故事是什么时候写的,也有巨大的分歧：,其中一些人认为是在从君主制时期,到公元4世纪之间的某段时候。

耶鲁公开课 - 旧约导论课程节选

So that line was certainly written not by Moses; it was written by someone at a much later time who's looking back and referring to the time when the Canaanites were in the land.

所以这句话，绝对不是摩西所写;,是后人，以后世的角度描写,那时候Canaanites居住在那片土地上。

耶鲁公开课 - 旧约导论课程节选