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申命记生命读经 · 第1篇

介 言

An Introductory Word
1读经：申命记1:1;8:3;30:14，提摩太后书3:16上，约翰福章1:1，罗马书10:8-9，4:46:6357马太福音，约翰福音下，下。
1
2马太福音4:4，约翰福音6:63下，57下。
2Scripture Reading: Deut. 1:1; 8:3; 30:14; 2 Tim. 3:16a; John 1:1; Rom. 10:8-9; Matt. 4:4; John 6:63b, 57b
3本篇信息乃是申命记生命读经的介言。
3In this message we will give an introductory word to the life-study of Deuteronomy
壹 摩西五经总结的一卷
I. THE CONCLUDING BOOK OF THE PENTATEUCH
4申命记乃是圣经头五卷书－摩西五经－总结的一卷。这五卷书乃是摩西写的。
4Deuteronomy is the concluding book of the Pentateuch, the first five books of the Bible. These five books were written by Moses
5申命记这卷书主要是用明言写的。这就是说，一般而言，这卷书没有豫表、表号和影儿，也没有很深的豫言。这卷书所有的章节几乎都是明言。我们也许以为明言比豫表和影儿容易明白。实际上，圣经里的明言比豫表和表号里所显示的图画更难明白。『申命记』这辞是甚么意思？这辞原文意『第二次的律法，』因此表征重申，复述，再说。申命记不是重申普通的话，乃是重申神圣的律法。
5The book of Deuteronomy is a book primarily of plain words. This means that, generally speaking, it is not a book of types, figures, and shadows, and neither is it deep in the matter of prophecies. Nearly all the chapters of this book consist of plain words. We may think that plain words are easier to understand than types and figures. Actually, the plain words in the Bible are more difficult to understand than the pictures shown in the types and figures. What does the word Deuteronomy mean? Literally, Deuteronomy means "second law" and thus signifies a respeaking, a repeated speaking, a speaking again. The book of Deuteronomy is a respeaking, not of ordinary words, but of the divine law
6律法头一次藉摩西赐下，是在他八十岁的时候。四十年以后，上一代的人，除了迦勒和约书亚之外，都已经死去；律法再次向以色列人述说。那时摩西面对著年轻的一代，他们在颁赐十诫、律例和典章的时候大多不在场，没有听到这些话。所以，神给摩西负担，将律法再说一遍，重新申述一遍。这次重申律法，必定很有意思，很有意义。我们不该以为只有圣经的第五卷书才是『申命记，』是重复的说话。实际上，整本圣经都是『申命记。』所以我们该将圣经全部六十六卷书看为申命记。圣经是在一千九百年前写成的，但我们今天在读的时候，经历到一种重复的说话。圣经里的话是已经说出来的，但每一天都对我们再说一遍。这就是说，我们每一天都可能有『申命记。』例如，罗马八章是将近二千年前写的，但我们今天读罗马书时，这封书信的话又再对我们说。这就是说，我们读罗马书时就有『申命记。』
6The law was given through Moses the first time when he was eighty. Forty years later, after the first generation, with the exception of Caleb and Joshua, had died out, the law was again related to the children of Israel. At that time, Moses was facing those of the younger generation, most of whom had not been present to hear the giving of the Ten Commandments, the statutes, and the ordinances. Therefore, God burdened Moses to relate the law again, to rehearse it, to respeak it. This repeating of the law was surely meaningful and significant. We should not think that only Deuteronomy, the fifth book of the Bible, is a deuteronomy, a respeaking. Actually, the entire Bible is a deuteronomy. We should therefore regard the whole Bible of sixty-six books as a deuteronomy. The writing of the Bible was completed nineteen hundred years ago, but when we read the Bible today, we experience a respeaking. The word in the Bible has already been spoken, but it is respoken to us day by day. This means that every day we may have a deuteronomy. For example, the book of Romans was written nearly two thousand years ago, but when we read Romans today, the word in this epistle is spoken to us again. This means that in our reading of Romans we have a deuteronomy.
7我们说圣经再对我们说话，意思不是我们把东西加到圣经里。史密斯约瑟（JosephSmith）声称在圣经现有的以外再得著启示，这是荒谬的，且是异端。启示录二十二章十八、十九节指明，神整个的启示已经完成，没有人可以加添或除去甚么。所以，我们不该以为在圣经六十六卷书的记载之外还能得著新的启示。我们今天所能得著的乃是『申命记，』圣经之话的重申。话已经说出来了，现今却能对我们再说一遍，这就成了我们的『申命记。』申命记是创世记、出埃及记、利未记和民数记的结语。没有申命记，这四卷书就没有结语。你想摩西的著作可以结束于创世记么？创世记结束于一个人在埃及被放在棺材里。神圣的启示当然不能就这样结束。为了有适当的结语，申命记是必需的。申命记是前四卷书包罗性的结语，因为申命记是这四卷书之思想的集大成。所以，我们若要了解创世记、出埃及记、利未记和民数记的思想，就需要来看申命记。
7To say that we may have a respeaking of the Bible does not mean that anything can be added to the Bible. The claim of Joseph Smith to have had a revelation in addition to what is in the Bible is nonsensical and heretical. Revelation 22:18 and 19 indicate that the entire revelation of God has been completed and that no one should add anything or take away anything. Therefore, we should not think that we can receive a new revelation in addition to what is recorded in the sixty-six books of the Bible. What we can have today is a deuteronomy, a respeaking of the word in the Scriptures. The word has already been spoken, but it can now be respoken to us; that is, it can become to us a deuteronomy. The book of Deuteronomy is a conclusion to the books of Genesis, Exodus, Leviticus, and Numbers. Apart from Deuteronomy, these four books would not have a conclusion. Do you think Moses' writing could have concluded with Genesis? Genesis ends with a man in a coffin in Egypt. Surely the divine revelation could not conclude in such a way. For a proper conclusion, the book of Deuteronomy is needed. Deuteronomy is an all-inclusive conclusion of the four preceding books, for Deuteronomy is a totality of the thought of these books. Therefore, if we would understand the thought of Genesis, Exodus, Leviticus, and Numbers, we need to come to Deuteronomy
一 律法的结语
A. A Concluding Word of the Law
8申命记不仅是摩西五经的结语，也是律法的结语。
8Deuteronomy is not only a conclusion of the Pentateuch; it is also a concluding word of the law
二 将律法看为神活的话－神的呼出
B. Considering the Law as the Living Word of God—the Breathing of God
9律法在性质上是甚么？律法乃是神的呼出。我不是说律法是神的气；我乃是说，律法是神的呼出。当神颁赐律法时，祂是呼出律法。这就是为何保罗说，『圣经都是神的呼出。』（提后三16上。）这里保罗不是仅仅说圣经都是神所默示的，他是说圣经都是神的呼出。所以，律法乃是神的呼出。
9What is the law in its nature? The law is God's breathing. I do not say that the law is God's breath, but I do say that it is God's breathing. When God was giving the law, He was breathing out the law. This was the reason Paul said, "All Scripture is God- breathed " (2 Tim. 3:16a). Here Paul does not say merely that all Scripture is inspired by God—he says that all Scripture is God-breathed. The law, therefore, is God's breathing.
10在申命记八章三节，摩西为神说话时，说人活著不是单靠食物，乃是靠『耶和华口里所出的一切。』（原文。）请注意这节不是说『一切话，』乃是说『一切。』以申命记作结语的摩西五经所写的，乃是从神口里出来的东西；这些就是神的呼出。当摩西在西乃山与神同在时，从神呼出来许多东西。例如，十诫是律法的基本项目；然而甚至十诫也是神的呼出。我们若有敞开的心，寻求并操练的灵，就会感觉到诫命不仅是规条，乃是活的东西，满有生命来供应我们，满有亮光来光照我们。对律法有很高评价的诗人，对律法有这种经历。诗篇一一九篇的作者说，『你的言语，在我上膛何等甘美；在我口中比蜜更甜。』（诗一一九103。）对诗人来说，凡从神口中出来的，不仅是规条，乃是使他上膛甘美的。
10In Deuteronomy 8:3 Moses, speaking for God, said that man lives not by bread alone but by "everything proceeding from Jehovah's mouth." Notice that this verse does not speak of every word but of everything. The words written in the Pentateuch, of which Deuteronomy is the conclusion, are things which have proceeded out of the mouth of God. These things are God's breathing. While Moses was with God on Mount Sinai, many things were breathed out by God. The Ten Commandments, for example, are items of the basic law. Nevertheless, even the Ten Commandments are God's breathing. If we read these commandments with an open heart and with a seeking and exercised spirit, we will sense that the commandments are not merely legalities but also something living, something full of life to supply us and full of light to enlighten us. The psalmists, who appraised the law very highly, had this kind of experience in relation to the law. Thus the writer of Psalm 119 could say, "How sweet are thy words unto my taste! yea, sweeter than honey to my mouth" (v. 103). For the psalmist, whatever came out of God's mouth was not only something legal but something sweet to his taste
11因为圣经都是神的呼出，所以甚至3像创世记三章一节和启示录二十章二、三节这样的经文，也能叫我们得著供应、滋养、加强并光照。创世记三章一节说蛇比田野一切的活物更狡猾；启示录二十章二、三节说到魔鬼被捆绑并扔在无底坑里。这些经文也是神的呼出，我们若祷读这些经文，也会得著滋养。由此可见，圣经里任何一节经文，包括马太一章的家谱在内，都能叫我们得著滋养并光照。我们在这里要强调的点乃是，律法的结语申命记，将律法看为神的活话，神的呼出。
11Because all Scripture is God-breathed, even verses such as Genesis 3:1 and Revelation 20:2 and can supply, nourish, strengthen, and enlighten us. Genesis 3:1 says that the serpent was more crafty than any beast of the field, and Revelation 20:2 and 3 speak of the devil's being bound and cast into the abyss. These verses are God's breathing, and if we pray-read them, we will be nourished by them. From this we see that we can be nourished and enlightened by any verse in the Bible, including the genealogy in Matthew 1. The point we would emphasize here is that Deuteronomy, the concluding word of the law, considers the law as the living word of God, as the breathing of God.
１ 话是基督作神的话，给人接受作人的生命
1. The Word Being Christ as the Word of God for Man to Receive as His Life
12圣经的话乃是基督作为神的话，给人接受作人的生命。（申三十14，约一１，罗十８～９。）申命记三十章十一节，摩西说诫命『于你不是太难的，离你也不远。』难，也可译为奇特的，奇异的。十二、十三节摩西接著说，『不是在天上，使你说，谁要升到天上替我们取来，使我们听见就可以遵行？也不是在海外，使你说，谁要过海替我们取来，使我们听见就可以遵行？』然后十四节摩西说，『但这话与你甚近，就在你口里，也在你心里，使你可以遵行。』保罗在罗马十章引用并解释了这话。6他在罗马十章六、七节说，『但那本于信的义如此说，「你不要心里说，谁要升到天上？」就是要领下基督来，或说，「谁要下到无底坑？」就是要领基督从死人中上来。』保罗在这里解释申命记这段话的时候，将三十章十一至十三节里的『话，』应用在基督身上，又把『海』解释为无底坑。然后保罗在八节说，『这义到底怎么说？他说，「这话与你相近，就在你口里，也在你心里。」这就是我们所传信主的话。『在六、七节保罗说到基督，但在八节基督成了话。保罗这里所说到的是基督，但他至终指明基督乃是话。保罗在罗马十章六至八节进一步指明，申命记里所说的每一句话都是基督，因为保罗将神的呼出应用到基督身上。基督乃是从神出来的话。『太初有话，话与神同在，话就是神。…话成了肉体，支搭帐幕在我们中间。』（约一１，14。）这在太初就有，与神同在，就是神，且成了肉体的话，乃是基督。作为神的话的基督，就是申命记中所重申的话。我们从保罗对申命记三十章的解释，看见话就是成为肉体、钉十字架并复活的基督。因为基督的成为肉体已经发生了，所以不需要任何人升到天上把基督领下来；又因为基督的复活已经发生了，所以不需要任何人下到无底坑领基督从死人中上来。今天基督是那已经成了肉体、钉十字架并复活的一位，但祂在那里？按照罗马十章八节，基督是在我们口里，也在我们心里。
12The word is Christ as the word of God for man to receive as his life (Deut. 3 0:1 4; John 1:1; Rom. 10:8-9). In Deuteronomy 30:11 Moses says that the commandment "is not too difficult for you, nor is it distant." The Hebrew word translated "difficult" can also be rendered "extraordinary" or "wonderful." In verses 12 and 13 Moses goes on to say, "It is not in heaven that you should say, Who will ascend to heaven for us and bring it to us that we may hear it and do it? Nor is it across the sea that you should say, Who will go across the sea for us and bring it to us that we may hear it and do it?" Then in verse 14 Moses says, "The word is very near to you, even in your mouth and in your heart, that you may do it." This word is quoted and interpreted by Paul in Romans 10. In verses and 7 Paul says, "The righteousness which is out of faith speaks in this way, Do not say in your heart, Who will ascend into heaven? That is, to bring Christ down. Or, Who will descend into the abyss? That is, to bring Christ up from among the dead." Here in his interpretation Paul applies the word in Deuteronomy 30:11-13 to Christ, and he interprets the sea as the abyss. Then in verse 8 Paul continues, " But what does it say? The word is near you, in your mouth and in your heart: that is, the word of the faith which we preach." In verses 6 and 7 Paul speaks about Christ, but in verse 8 Christ becomes the word. The object of Paul's speaking here is Christ, and he eventually indicates that Christ is the word. Paul's writing in Romans 10:6-8 further indicates that every word spoken in Deuteronomy is Christ, for Paul applies the breathing of God to Christ. Christ is the Word who has come out from God. " In the beginning was the Word, and the Word was with God, and the Word was God...And the Word became flesh and tabernacled among us" (John 1:1, 14). This Word who was in the beginning, who was with God, who was God, and who became flesh is Christ. As the Word, Christ Himself is the word rehearsed in the book of Deuteronomy. In Paul's interpretation of Deuteronomy 30, we see that the word is the incarnated, crucified, and resurrected Christ. Because the incarnation of Christ has already taken place, there is no need for anyone to ascend into heaven to bring Christ down, and because the resurrection of Christ has already occurred, there is no need for anyone to descend into the abyss to bring Christ up from among the dead. Today Christ is the incarnated, crucified, and resurrected One, but where is He? According to Romans 10:8, Christ is in our mouth and in our heart.
13罗马十章八节的话是给不信者的，是给听福音之人的。你相信基督是在不信者的心中、口中么？这是保罗在引用并解释申命记时所说的。保罗在这里的话乃是『申命记，』在这『申命记』里他告诉我们，作为神的的话的活基督，就在那听我们传福音之人的心中、口中。至少在我们传福音的时候，基督是在这些不信者的心中、口中。
13The word in Romans 10:8 is a word for unbelievers, for those who are candidates to hear the gospel. Do you believe that Christ is in the heart and mouth of the unbelievers? This is what Paul is saying in his quotation and interpretation of Deuteronomy. Paul'sword here is a deuteronomy, and in this deuteronomy Paul tells us that the living Christ as the word is in the heart and mouth of the one to whom we are preaching the gospel. At least at the time we are preaching the word of Christ to unbelievers, Christ is in their heart and mouth.
14整本圣经的启示都在申命记这卷书里。这就是说，旧约和新约所有的一切，都可以在申命记里看到。主在马太四章四节引用申命记，保罗在罗马十章也引用申命记，证明了这点。申命记里面满了摩西对第二代的说话，他们乃是豫备好要进入并取得美地的一代。摩西担心他们会重复他们先祖的失败，就嘱咐他们许多事，一再重复的说到某些事。他特别重复说到那些会保守百姓、使他们有资格进入并取得、承受、享受美地的事物。摩西像一位年老的父亲，由于关心他的儿女而说话。这就是摩西在这卷书中的话又重复又详细的原因。我们若仔细的研读申命记，特别是其中警戒的话，就会看见摩西很详细的说到祝福和咒诅。神圣启示一切主要的点，都在这卷书里重新申述了。
14The revelation of the entire Bible is contained in the book of Deuteronomy. This means that everything of both the Old Testament and the New Testament is found in Deuteronomy. This is proved by the Lord's quotation of Deuteronomy in Matthew 4:4 and Paul's quotation of Deuteronomy in Romans 10. The book of Deuteronomy is filled with the speaking of Moses to the second generation, the generation which was ready to enter into the good land and possess it. Concerned that they would repeat the failures of their fathers, Moses charged them concerning many matters, repeating certain things again and again. He especially spoke repeatedly concerning those matters which would preserve the people and qualify them to enter into the good land and to possess, inherit, and enjoy the land. Moses was like an elderly father speaking out of concern for his children. This is the reason that Moses' word in this book is repetitious and detailed. If we study the book of Deuteronomy carefully, especially the words of warning, we will see that Moses spoke in detail about both blessing and cursing. All the main points of the divine revelation are respoken in this book
15摩西象征并代表以色列人真正的父—在诸天之上的父神，祂非常关心祂的子民。凡从摩西口中出来的，实际上是从诸天之上的父出来的。藉著摩西，真正的父向百姓说话。今天对我们来说，整本圣经乃是父对我们所说的话。
15Moses was a figure, a representative, of the real Father of the children of Israel—God the Father in the heavens, who was very concerned about His people. Whatever proceeded out of the mouth of Moses was actually something that proceeded out of the heavenly Father. Through Moses the real Father was speaking to the people. For us today, the entire Bible is the Father'sword spoken to us
２ 话是基督作人的食物，给人取用作人的滋养
2. The Word Being Christ as Food to Man for Man to Take as His Nourishment
16话不仅是基督作神的话，给人接受作人的生命；话也是基督作人的食物，给人取用作人的滋养。（申八３，太四４，约六63下，57下。）基督先是我们的生命，然后是我们生命的供应。为作我们的生命和生命的供应，基督乃是话。
16The word is not only Christ as the word of God for man to receive as his life; the word is also Christ as food to man for man to take as his nourishment (Deut. 8:3; Matt. 4:4; John 6:63b, 57b). Christ is first our life and then our life supply. For both our life and life supply, Christ is the word
17马太四章四节引用了申命记八章三节，启示基督作神的话乃是我们生命的供应。凡从神口中所出来的一切都是基督。这段话既是在申命记里，我们就要强调说，这卷书里的话乃是基督作我们的生命和生命的供应。现在我们来看这卷书，找出作我们生命和生命供应的基督。
17Matthew 4:4, a quotation of Deuteronomy 8:3, reveals that Christ as the word of God is our life supply. Everything that proceeds out of the mouth of God is Christ. Since this message is on Deuteronomy, we would emphasize the fact that the word in this book is Christ as our life and life supply. Let us come to this book to find Christ both as our life and as our life supply
贰 总纲
II. THE GENERAL SKETCH
18申命记的总纲乃是：在以色列人长期飘流之后，重新训练新一代，豫备他们进入神应许要赐给他们承受为业的美地。在申命记里找不到训练一辞，但事实上摩西是在重新训练百姓。头一次训练是在四十年前，在西乃山举行的；而在申命记里，这训练再次举行，是向曾在旷野飘流的新一代。这次训练的目的是要豫备他们进入并承受美地。在旷野的四十年中，以色列人被神背负著。摩西在一章三十一节论到这事说，『又如在旷野的路上，你们曾看见耶和华你们的神背著你们，如同人背著儿子一样，直等到你们来到这地方。』虽然他们的飘流不蒙神喜悦，但神一直背著他们，直到最终祂得著了一班豫备好的百姓，好进入、取得、享受美地并在其上为神建造殿和居所。今天对我们来说，原则是一样的。许多年来，神一直在背著我们。甚至我们日常的生活不讨神的喜悦时，神也背著我们；祂不丢弃我们。祂不仅背著所有的信徒，祂也背著众召会。今天众召会是在主的肩头上。为著完成祂经纶的定旨，祂背著众召会。神不失败，祂的目标必要达到。当祂背著我们的时候，祂要我们一再的有『申命记，』有重复的说话。
18The general sketch of Deuteronomy is this: the renewed training given to the new generation of the children of Israel after their long wandering, to prepare them to enter into the good land promised by God and inherit it as their possession. The word training cannot be found in Deuteronomy, but in fact Moses was giving the people a renewed training. The first training had been given forty years earlier at Mount Sinai, and in the book of Deuteronomy this training was given again, this time to the new generation, who had been wandering in the wilderness. The purpose of this training was to prepare them to enter into the good land and inherit it. During the forty years in the wilderness, the children of Israel were carried by God. Moses speaks concerning this in 1:31: "In the wilderness, where you have seen that Jehovah your God carried you, as a man carries his son, in all the way that you went until you came to this place." Although their wandering was not pleasing to God, He carried them all the time until eventually He gained a people who were ready to enter into the good land, possess it, enjoy it, and build in it a temple, a house, for God. The principle is the same with us today. Throughout the years, God has been carrying us. God carries us even when our daily living is not pleasing to Him; He does not cast us aside. He is carrying not only all the believers but also all the churches. The churches today are on the Lord's shoulder. He is carrying the churches for the purpose of accomplishing His economy. God cannot be defeated; His goal will be attained. As He is carrying us, He needs us to have a deuteronomy, a respeaking, again and again
参 中心思想
III. THE CENTRAL THOUGHT
19申命记的中心思想乃是：基督是神子民的指导者和领导者，使他们能进入属天的领域，并有分于祂的丰富。我们需要看见，申命记中的每一句话，对我们都是生命的供应。以色列人因著从神口中所出的一切，得以维持。这实际上就是说，他们因著基督，得以维持。因为我们已经指出，凡从神口中所出来的，都是基督。一面，基督是美地；另一面，祂是在我们往美地的路上维持我们的食物。祂是那能使我们进入美地的一位。神从未想要我们凭自己达到。祂是藉著基督领我们进入美地，也是藉著基督来维持我们；基督乃是从神口中所出来的一切。这就是说，基督维持我们，使我们进入祂自己。这是申命记这卷书中的启示；这卷书说到基督是美地，又是维持我们的食物。
19The central thought of Deuteronomy is that Christ is the Instructor and Leader of the people of God that they may be able to enter into the heavenly territory and participate in His riches. We need to realize that every word in Deuteronomy is a life supply for us. The children of Israel were sustained by everything that proceeded out of the mouth of God. This actually means that they were sustained by Christ, for, as we have pointed out, whatever proceeds out of God's mouth is Christ. On the one hand, Christ is the good land; on the other hand, He is the food which sustains us on the way to the good land. He is the One who can make it into the land. God never intended that we make it in ourselves. The Lord is leading us into the good land by Christ, and He is sustaining us also by Christ, who is everything that proceeds out of the mouth of God. This means that Christ is sustaining us to enter into Himself. This is the revelation in the book of Deuteronomy, a book which speaks of Christ both as the good land and as the sustaining food.
20基督是神子民的指导者和领导者，祂使他们能进入属天的领域，并有分于祂的丰富。这属天的领域乃是基督自己；这些丰富就是申命记八章七至九节所描述基督这美地的丰富：从山和谷中流出来的河、泉、源；大麦、小麦、葡萄树、无花果树和石榴树；油和蜜；铁和铜。山和谷表征各种不同的环境，我们可以在其中经历基督作涌流的那灵。美地是流奶与蜜之地，奶与蜜都是动物生命和植物生命结合的产品。铁和铜是为著制造兵器，用来与仇敌争战。（关于基督这美地的丰富，细节请读『包罗万有的基督』一书，该书是一九六二年，美国首次特会所释放的信息。）基督是一切－水、食物、兵器、和地。
20As the Instructor and Leader of God'sp eople, Christ enables them to enter into the heavenly territory and participate in His riches. This heavenly territory is Christ Himself, and the riches are the riches of Christ as the good land described in Deuteronomy 8:7-9: waterbrooks, springs, and fountains flowing forth in valleys and in mountains; wheat, barley, vines, figs, and pomegranates; oil and honey; iron and copper. The valleys and mountains signify the different kinds of environments in which we may experience Christ as the flowing Spirit. The good land is a land flowing with milk and honey, both of which are the produce of a combination of the animal life and the plant life. The iron and copper are for making weapons with which to fight the enemy. (For details on the riches of Christ as the good land, please read The All-inclusive Christ, a book composed of the messages given during the first conference in the United States, in 1962.) Christ is everything—the water, the food, the weapons, and the land
肆 钥句
IV. THE KEY WORDS
21申命记的钥句是：爱神，听从祂的诫命（祂的话），并领受祂的祝福。这三件事在申命记这卷书中不断的重复。摩西再三的告诉我们，我们若爱主我们的神，听从祂的诫命，就必领受祂的祝福。
21The key words in Deuteronomy are loving God, obeying His commandments (His words), and receiving His blessing. These matters are repeated throughout the book of Deuteronomy. Moses tells us over and over again that if we love the Lord our God and obey His commandments, we will receive His blessing
伍 分段
V. THE SECTIONS
22申命记共分八段。头一段是往事的追述。（申一１～43。）一个悔改而想有新起头的人，会从往事的追述得著许多益处。第二段是律法的重申。（申四44～二六19。）这段话很长，占这卷书的大部分。其余的各段是警告，（申二七１～二八68，）立约，（申二九１～三十20，）最终的劝戒与嘱咐，（申三一１～13，24～29，）摩西的歌，（申三一14～23，30，三二１～47，）摩西的祝福，（申三三１～29，）以及摩西的死和他的继承人。（申
22Deuteronomy has eight sections. The first section is a review of the past (1:1 — 4:43). A person who is repentant and who wants to have a new start will receive much benefit from reviewing the past. The second section is the rehearsal of the law (4:44—26:19). This is a long section occupying most of the book. The other sections are a warning (27:1—28:68), the enactment of the covenant (29:1 — 30:20), the final exhortations and charges (31:1-13, 24-29), the song of Moses (31:14-23, 30; 32:1-47), the blessing of Moses (33:1-29), and the death of Moses, and his successor (32:48-52; 34:1-12).
23三二48～52，三四１～12。）
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