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They wandered for years.
他们被流放数年
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He controls no real estate. He's been banished, yet he is clearly attempting to conquer, comparing himself to Columbus, to conquer in large part through the transformation of our understanding of good and evil, of virtue and vice.
没有不动产，且已被流放，但他明显地试图克服，并将自己和哥伦布相比，他想要克服大部份的人,透过转变,我们对善恶,美德与邪恶的了解。
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So the period of the exile is the sixth century, the bulk of the middle of the sixth century.
那么六世纪的流放期，六世纪中页的大部分时期。
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So it becomes a real watershed for us in dating texts: texts that are happy with the existence of shrines throughout the land of Israel are probably pre-Josiah, pre-622, pre-exilic.
它成了我们考证章节的真正分水岭：,一些章节中有很多圣坛的存在,遍布以色列大地,也许是在约西亚之前，622年之前或者流放之前。
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The use of purity and purity language to inscribe boundaries between Israel and other nations is very characteristic of the post-exilic period.
使用纯净和圣洁的语言,来划分以色列与其他国家的界线,就是流放后时期的一个特色。
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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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There are many passages that make it clear that it's written from an exilic perspective .
也有很多章节明确地表示,它是从流放者角度书写的。
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So when it comes to dating the sources, certainly I would say all scholars agree that the Priestly materials reach their final form in the exile or post-exilic period. So that is the sixth century, right?
因此当说到资源时间考证，我肯定会说,所有学者都同意牧师资源最终成形,在流放或流放后期，也就是六世纪，对吧？
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So it is very hard to understand P's silence in this regard, if it stems entirely from the post-exilic, priestly circles.
很难理解P资源在这一方面的缄默，如果它来源于流放后时期，牧师圈子。
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Nevertheless, there are many data that suggest that the Priestly sources retain very early strata, just as D contains pre-exilic or early material.
然而，有很多数据表明,牧师来源保留着早期阶层，就像D资源包含着流放前及早期的内容。
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He argued that in 586, with the destruction of Jerusalem and the people were taken into exile in Babylon, that was when, in Babylon, the priests were able to assume control, and they were able to play on the exiles' overwhelming feelings of guilt and failure.
他在586年争论，当耶路撒冷被摧毁,人们被驱逐至巴比伦时，就是彼时彼地，牧师们能够实行控制，他们能利用流放者们汹涌的感情,他们的罪恶感和失败感。
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We even hear more than any single individual and then in the same text we also hear Aristotle praising the practice of ostracism that is to say exiling banishing those individuals deemed to be pre-eminent in any particular virtue or quality.
我们能听到比单一个体更多的思想,而在同一段落中，我也看到亚里士多德,赞美放逐的作法,即流放，放逐那些,可能会在某些美德与特质上,特别卓越的个体。
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And the Priestly source, likewise, contains many, many older tradition but reached its full and final form in the exilic or post-exilic period.
牧师来源中同有很多很多的古老传统,但达到完整的最终形式是在流放或之后时期。
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we are going to return from exile in the 530s, o.k.?) So when we talk about the post-exilic period, we are talking about the period after the return.
我们将会回到530年左右的流放时期，好吧）,当我们说到流放后时期，我们就的是回归后的时期。
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It points to an exilic date for the work's final composition: that is to say when it was finally redacted, the redactors were in exile, writing for a people living in exile. And the Deuteronomist wants to make it clear that it is fidelity to the Torah, rather than residence in the land that is critically important.
它提出了最终成书是在流放时期：,就是说，当他最后被编辑完成，编辑是被流放的，是为流放中的人而著的书，《申命记》想要,表明它对经书的忠诚，而不是土地上的居所，这点非常重要。
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There are scholars of all stripes and allegiances who view P as late; and there is some very good objective evidence for dating parts of P to the post-exilic period, just as there is good objective evidence for dating parts of D and the other sources to the post-exilic period.
有各种不同见解的学者认为P资源出现较晚;,而且还有一些有力的客观证据,来确认P资源来自流放后时期，也有有力的客观资料确认D来源的时间考证,也有其他的资料来源于流放后时期。
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