• The Torah probably reached a fixed and authoritative status first, then the books of the Prophets and finally the Writings.

    律法》可能是最早固定了权威地位的,然后是《先知书》再是《文集》

    耶鲁公开课 - 旧约导论课程节选

  • And humankind receives its first set of explicit laws, no more implicit, "Murder is bad." "Oh I wish I had known!"

    人类要接受明确的律法,而非隐晦的,谋杀是不好的,哦!我要是早知道就好了“

    耶鲁公开课 - 旧约导论课程节选

  • So the status of slave was lowest, ; freed persons was next highest in Roman Law; and free people were next.

    所以罗马律法中,奴隶的地位是最低的,然后是自由人;,接着是自由民。

    耶鲁公开课 - 新约课程节选

  • Some point to the presence of Egyptian names, and customs, and religious beliefs and laws as a sign of some historical memory being preserved in these stories.

    一些人指出故事中埃及名字的出现,以及风俗,宗教信仰和律法,当它们当作故事中保存的历史记忆。

    耶鲁公开课 - 旧约导论课程节选

  • It is being written and redacted at a time when there is a king in Israel, there have been kings in Israel, and it is providing laws for the construction of an ideal monarchy.

    它是在以色列有国王的时候写成并编辑的,以色列曾有过国王,它为建立君主理念提供了律法

    耶鲁公开课 - 旧约导论课程节选

  • The priests were able to construct a new identity and religion that stressed the sinfulness of the people, and the need for ritual purity and ritual observance and legalism as the road back to God.

    这些牧师能够建造新的身份和宗教,强调人们的原罪,宗教圣洁和遵从律法的必要性,强调守主义是重返上帝的必经之路。

    耶鲁公开课 - 旧约导论课程节选

  • 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?

    耶鲁公开课 - 旧约导论课程节选

  • Because he taught people, "You don't have to obey the Jewish law."

    因为他对人们说,“你们不用遵循犹太律法

    耶鲁公开课 - 新约课程节选

  • And they also seem to bear some relationship to the laws in Leviticus and Numbers. But the question is, what is the relationship between the different versions of the legal material? Some of these laws will parallel each other quite closely and others do not.

    它们似乎和利未记以及民数记的律法存在,联系但问题是,这些不同版本的律法间,究竟有什么样的联系?部分律法间,彼此一致,其它则不然。

    耶鲁公开课 - 旧约导论课程节选

  • God assists the orphan, the widow and the stranger, and that's the basis of Israel's injunction to assistthem also. It's the basis for the humanitarianism that I mentioned earlier that seems to run through the laws of Deuteronomy 12 through 26.

    上帝帮助孤儿,寡妇和陌生人,这就是以色列人的,帮助他们的指令的基础,它也是人道主义的,基础,我曾提到它似乎贯穿了,申命记12到26中的律法

    耶鲁公开课 - 旧约导论课程节选

  • From time to time, they wandered to Egypt or Mesopotamia often in search of pasture for their animals. And various details of their language, their customs, their laws, their religion, it's argued, seem to fit well into the period of the Late Bronze Age.

    时而不时的,他们常在埃及或美索不达米亚游荡,为他们的牲口寻找牧场,大量关于他们的语言,他们的习俗,他们的律法,他们的宗教的细节,据说,都与融入了后青铜时期的特征。

    耶鲁公开课 - 旧约导论课程节选

  • In fact,he taught people,"You shouldn't obey the Jewish law."

    事实上他教导人们“你们不应该遵循犹太律法

    耶鲁公开课 - 新约课程节选

  • Remember in the Noahide covenant, in Genesis 9, which is a Priestly passage, the Priestly blood prohibition: You may not spill human blood.

    在《诺亚律法》中,在《创世纪》的第九章,是一篇祭司的文章,它禁止血液:,不能溢漏人血。

    耶鲁公开课 - 旧约导论课程节选

  • Separation entails also separation to God's service. That means, of course, the observance of his laws, especially the laws of purity, the rejection of pagan practices, and so on.

    分离也意味着脱离上帝的侍奉,这就是说,遵守他的律法,尤其是圣洁的律法,拒绝异教习俗,等等。

    耶鲁公开课 - 旧约导论课程节选

  • So while the relationship of D to some of the laws in the Covenant Code is often--not always but often--one of revision, the relationship between D and the laws in the Priestly source is more difficult to characterize.

    那么,尽管申命记材料和契约典中的律法的关系,往往是,不是总是而是往往,是修订,申命记材料中的,律法和祭祀派材料的的关系则更难定义。

    耶鲁公开课 - 旧约导论课程节选

  • If Israel doesn't fulfill her obligations by obeying God's Torah, his instructions, and living in accordance with his will, as expressed in the laws and instructions, then God will not fulfill his obligation of protection and blessing towards Israel.

    如果犹太人不履行自己的责任,遵守上帝的教训和旨意,按照他的意愿生活,就像律法和训诫中规定的那样,上帝也将不履行他的义务,保护,怜悯犹太人。

    耶鲁公开课 - 旧约导论课程节选

  • The Torah laws-- And also, the laws in those collections very often, despite the prologues' rhetoric that they bring justice to the disadvantaged and so on, many of the laws clearly serve the interests of an upper class. Okay, that's the more important point.

    尽管《律法》,和那些材料中的,在序言中花言巧语,声称自己为弱势群体,带来正义等等,但很明显很多都是为上层阶级的,利益服务,记住,这是一个更重要的观点。

    耶鲁公开课 - 旧约导论课程节选

  • Some of these books which we think are roughly from a certain date, they will contain narrative snippets or legal materials or oral traditions that may even date back or stretch back further in time, and they were perhaps transmitted orally and then ended up in these written forms.

    有些篇章只是被我们粗略地认为出现于那个年代,其中包含的故事片段或律法材料或口头传统,其实也许能够追溯到更久远,所以这些很可能一开始是被口头传播,后来才用文字形式记载的。

    耶鲁公开课 - 旧约导论课程节选

  • 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,而民的存在,倾向于和申命记中的人道主义保持一致。

    耶鲁公开课 - 旧约导论课程节选

  • Bind them as a sign on your hand and let them serve as a symbol on your forehead; inscribe them on the doorposts of your house and on your gates.So love and loyalty to God is the foundation of the Torah but Torah is the fulfillment of this love and loyalty: studying it and observing it and teaching it and transmitting it.

    也要系在手上为记号,戴在额上为经文,又要写在你房屋的门框上,并你的城门上,那么对上帝的爱和忠诚是律法卷的基础,但律法卷,是这种爱和忠诚的实现:学习它,观察它,教授它,传播它。

    耶鲁公开课 - 旧约导论课程节选

  • Love and loyalty are mere abstractions, however, without some sort of vehicle for their expression; and the vehicle for their expression then is God's Torah, the sum total of God's teachings and instructions and laws and guidelines, which are supposed to ensure long life and prosperity in the land.

    爱和忠诚都是一种无表述的吸引力,于是律法卷就成了表述它们的方式,即对上帝的教诲,指导,律法和方针的,汇总,它将保证这片土地长久的,繁荣。

    耶鲁公开课 - 旧约导论课程节选

  • Now his work created a sensation. It undermined of course traditional claims about the authorship of God and the work of Moses. It's still disputed by conservative groups and Roman Catholic authorities, although Roman Catholic scholars certainly teach it and adopt it.

    他的作品引起了轰动,当然,它削弱了传统的关于,摩西是”上帝“这个称呼和《律法》的作者的主张,尽管天主教学者也会接受并传授他的作品,但它仍然在保守派和罗马天主教当局中备受争议。

    耶鲁公开课 - 旧约导论课程节选

  • 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。

    耶鲁公开课 - 旧约导论课程节选

  • The imperative of preserving a distinct identity based on giving up the worship of other gods or older gods and observing all that is written in the law of Moses is reiterated in Joshua's farewell address in Joshua 23, and in the covenant renewal ceremony in 24.

    保存明确身份的需求,建立在放弃对其他或更早神灵的崇拜之上,并且要遵守写在摩西五经中的所有律法,《约书亚书》第23章约书亚的告别辞中多次重申,在24章中重立契约的仪式上。

    耶鲁公开课 - 旧约导论课程节选

  • In fact, there's a rabbinic image, there's a rabbinic tradition that talks about this period of time, and has God and Moses talking, and God says: Listen, between the two of us, whenever I blow hot, you blow cold, or when I pour hot water, you pour cold, and when you pour hot, I'll pour cold, and together we'll muddle through, and get through here.

    事实上,这里有一个与犹太律法相关的意象,犹太律法传统,描述了这段时间中,上帝和摩西又一次谈话,上帝说:“听着,在我们两个人中间,当我吹热风,你要吹冷风,当我泼热水,你要泼冷水,当你泼热水的时候,我们泼凉水,我们将一起应付各种情形。

    耶鲁公开课 - 旧约导论课程节选

  • 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。

    耶鲁公开课 - 旧约导论课程节选

  • So according to Wellhausen, the early period of ancient Israel must have been characterized by a free, more natural form of religion, an intimate relationship with God, unencumbered or unsullied by the legalistic cultic obsessions of priests and cult.

    据Wellhausen,古代以以列早期,一定是以自由自然的宗教形式为特色的,与上帝关系亲密,不受任何阻碍,牧师和仪式痴迷于遵从律法,造成阻碍。

    耶鲁公开课 - 旧约导论课程节选

  • It's one that we'll take up in greater detail, though, when we get to the book of Deuteronomy, where it is stressed to a greater degree than it is in Exodus, but for now, we can accept Levenson's claim that Sinai represents an intersection of law and love, because of the use of the suzerainty model.

    这点占据了很细节的描述,当我们读到《申命记》,其中强调的程度比《出埃及记》要多得多,但是现在,我们只能接受Levenson的主张,那就是,西奈代表了律法与热爱的交叉点,因为用到了领主模式。

    耶鲁公开课 - 旧约导论课程节选

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