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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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。

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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法典中的律法的关系,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。

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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。

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。

耶鲁公开课 - 旧约导论课程节选