The word pseudepigrapha, meaning "books with false titles," refers to books similar in type to those of the Bible whose authors gave them the names of persons of a much earlier period in order to enhance their authority. Among the best known are 3 and 4 Esdras and the Prayer of Manasses, which are included in the Apocrypha. pseudepigrapha一词，意思是“书籍与虚假的头衔， ”是指类似的书籍在类型，这些圣经的作者给他们的人的姓名一个更早的时期，以提高他们的权力，其中最有名的是三和4埃斯德拉斯和祷告玛，其中都包括在apocrypha 。
The term is applied to many Jewish and Jewish - Christian books written in the period 200 BC - 200 AD.任期是适用于许多犹太人和犹太-基督教书籍的书面在这段期间公元前2 00- 20 0的广告。 The Jewish books include Jubilees, Enoch, Psalms of Solomon, Assumption (or Testament) of Moses, Testaments of the Twelve Patriarchs, the Sibylline Oracles, and the Apocalypse of Baruch.犹太人的书籍，包括jubilees ，尹万良，诗篇所罗门，假设（或证明） ，郑慕智， testaments的12 patriarchs ，知未来的签，和启示baruch 。 Fragments of the Damascus Document have been found among the Dead Sea Scrolls.碎片在大马士革的文件已被发现之间的死海古卷。
Other pseudepigrapha exist in Greek, Slavonic, and other languages, many of them revisions of Jewish books.其他pseudepigrapha存在于希腊语，斯拉夫，和其他语言，他们中的许多修改的犹太书籍。 These include the Apocalypse of Peter, the Shepherd of Hermas, and the Ascension of Isaiah.这些措施包括启示彼得，牧人hermas ，和阿森松岛的以赛亚书。 The Gospel of Thomas and the Protevangelium of James contain many legends about Jesus and Mary and show the influence of Gnosticism, as does the Apocalypse of Adam.福音托马斯和protevangelium詹姆斯包含许多传说耶稣和玛丽和显示的影响，诺斯替教，作为是否启示亚当。 The Gospel of Nicodemus is composed of the Acts of Pilate and the Harrowing of Hell.福音尼哥底母组成的行为彼拉多和痛苦的地狱。
The pseudepigrapha are important for the light they throw on Judaism and early Christianity.该pseudepigrapha是重要的为轻，他们扔在犹太教和早期基督教的。 The Epistle of Jude, for example, reflects a knowledge of Enoch and the Assumption of Moses.该书信的裘德，举例来说，反映了知识，尹万良和假设，郑慕智。
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Bibliography
参考书目
IH Brockington, A
Critical Introduction to the Apocrypha (1961); RH Charles, ed., Apocrypha and
Pseudepigrapha of the Old Testament (1913); JH Charlesworth, ed., Old Testament
Pseudepigrapha (1986); O Eissfeldt, The Old Testament: An Introduction (1965);
PD Hanson, Old Testament Apocalyptic (1987); JT Milik, ed., The Aramaic Books of
Enoch (1968); GW Nickelsburg, Jewish Literature between the Bible and the
Mishnah (1981); CC Torrey, The Apocryphal Literature
(1945).中转房屋brockington ，一个关键介绍给apocrypha （ 1961年） ;铑查尔斯，教育署，
apocrypha和pseudepigrapha的旧约（ 1913 ） ;家查尔斯沃思，教育署，旧约pseudepigrapha （ 1986年） ;
o艾斯斐德，旧约：一导言（ 1965年） ;钯汉森，旧约世界末日（ 1987年） ;特鲁利milik ，教育署。 ，阿拉姆语书籍的尹万良（ 1968年）
;毛重nickelsburg ，犹太文学之间的圣经和米示拿（ 1981年） ;消委会利松，猜测文学（ 1945年） 。
(See vol. i. pp. 37, 38, and other places.) （见卷一页。 37 ， 38 ，和其他地方） 。
ONLY the briefest account of these can be given in this place; barely more than an enumeration.只有briefest帐户，这些可以考虑在这个地方;勉强超过1枚举。
I. The Book of Enoch. As the contents and the literature of this remarkable book, which is quoted by St. Jude (vv. 14, 15), have been fully described in Dr. Smith's and Wace's Dictionary of Christian Biography (vol. ii. pp. 124-128), we may here refer to it the more shortly.一， 这本书的尹万良，由于内容和文学的显着，这本书，这是所引述的圣犹大书（ vv. 14日， 15日） ，已充分描述的博士史密斯的和wace的字典基督教传（第一卷二。页。 124-128 ） ，我们可能会在这里提到它，更在短期内。
It comes to us from Palestine, but has only been preserved in an Ethiopic translation (published by Archbishop Laurence [Oxford, 1838; in English transl. 3rd ed. 1821-1838; German transl. by AG Hoffmann], then from five different MSS. by Professor Dillmann [Leipzig, 1851; in German transl. Leipzig, 1853]).说到我们从巴勒斯坦，但只被保存在一个衣索比亚翻译（发表大主教劳伦斯[牛津大学， 1838年，在英语transl 。第三教育署。 1821年至1838年;德语transl 。银霍夫曼] ，然后从5个不同的支助。教授dillmann [莱比锡， 1851年，在德国transl 。莱比锡， 1853年] ） 。 But even the Ethiopic translation is not from the original Hebrew or Aramaic, but from a Greek version, of which a small fragment has been discovered (ch. lxxxix. 42-49;published by Cardinal Mai. Comp. also Gildemeister, Zeitschr. d. D. Morg. Ges. for 1855, pp. 621-624, and Gebhardt, Merx' Arch. ii. 1872, p. 243).不过，即使衣索比亚的翻译是不是从原来的希伯来文或阿拉姆语，但是从希腊的版本，其中的一小片段，已发现（ ch. lxxxix 。 42-49 ;公布的枢机主教清迈。可比。还gildemeister ， zeitschr D节。四morg 。 GES的。 1855年，第621-624 ， gebhardt ， merx '拱二。 1872年，页243 ） 。
As regards the contents of the work: An Introduction of five brief chapters, and the book (which, however, contains not a few spurious passages) consists of fiveparts, followed by a suitable Epilogue.至于内容的工作：介绍了5简短的章节，这本书（其中，不过，不包含数杂散通道）组成fiveparts ，其次是一个合适的尾声。 The most interesting portions are those which tell of the Fall of the Angels and its consequences, of Enoch's rapt journeys through heaven and earth, and of what he saw and heard (ch. vi.-xxxvi.); the Apocalyptic portions about the Kingdom of Heaven and the Advent of the Messiah (lxxxiii-xci.); and, lastly, the hortatory discourses (xci.-cv.).最有趣的部分是那些告诉的秋天，天使和其后果，尹万良的rapt行程，通过天地，和什么样的，他看到和听到的（ ch. vi. -三十六） ;世界末日的部分，有关英国天上的来临，弥赛亚（ lxxxiii-xci. ） ;和，最后，劝告话语（ xci.-cv. ） 。 When we add, that it is pervaded by a tone of intense faith and earnestness about the Messiah, 'the last things,' and other doctrines specially brought out in the New Testament, its importance will be understood.当我们加入，这是由一个弥漫的语调激烈的信仰和语重心长地对弥赛亚， '过去的事情，和其他的学说，专门带出了在新约圣经，其重要性会理解的。 Altogether the Book of Enoch contains 108 chapters.共有图书的尹万良载有108章节。
From a literary point of view, it has been arranged (by Schurer and others) into three parts:,1.从文学的角度来看，它已安排（ schurer及其他）分为三个部分： ， 1 。 The Original Work (Grundschrift), ch.原来的工作（ grundschrift ） ，甲烷。 i.-xxxvi.; lxxii.-cv.一-三十六; lxxii. -简历。 This portion is supposed to date from about 175 BC 2.这部分是迄今为止由约175公元前2 。 The Parables, ch.这个比喻，甲烷。 xxxvii.- liv.第三十七.-丽芙。 6; lv.六;吕。 3-lix.; lxi.-lxiv.; lxix. 3 - lix 。 ; lxi. - lxiv 。 ; lxix 。 26-lxxi. 26 - lxxi 。 This part also dates previous to the Birth of Christ, perhaps from the time of Herod the Great.这部分还日期前向基督诞生，也许从时间的希律王的伟大。 3. 3 。 The so-called Noachian Sections, ch.那些所谓noachian路段，社区会堂。 liv.丽芙。 7-lv. 7 - LV的。 2; lx.; lxv.-lxix. 2 ;中心LX 。 ; lxv. - lxix 。 25. 25 。 To these must be added ch.这些必须补充的CH 。 cvi., and the later conclusion in ch. CVI的，和后来的结论，在CH 。 cviii. cviii 。 On the dates of all these portions it is impossible to speak definitely.关于日期，所有这些部分是不可能的发言肯定。
II.二。 Even greater, though a different interest, attaches to the Sibylline Oracles, written in Greek hexameters.甚至更大，虽然有不同的利益，重视向知未来的签，写在希腊hexameters 。 [1 We have in the main accepted the learned criticism of Professor Friedlieb (Oracula Sibyllina, 1852.] In their present form they consist of twelve books, together with several fragments. Passing over two large fragments, which seem to have originally formed the chief part of the introduction to Book III., we have (1) the two first Books. These contain part of an older and Hellenist Jewish Sibyl, as well as of a poem by the Jewish Pseudo-Phocylides, in which heathen myths concerning the first ages of man are curiously welded with Old Testament views. The rest of these two books was composed, and the whole put together, not earlier than the close of the second century, perhaps by a Jewish Christian. (2) The third Book is by far the most interesting. Besides the fragments already referred to, vv. 97-807 are the work of a Hellenist Jew, deeply imbued with the Messianic hope. This part dates from about 160 before our era, while vv. 49-96 seem to belong to the year 31 BC [ 1 ，我们在主要接受教训的批评，教授弗里德利布（ oracula sibyllina ， 1852 。 ]在其目前的形式，他们组成12的书籍，再加上几个片段。越过两个大的碎片，这似乎已形成了原先行政部分的导言预订三，我们有（ 1 ）两个第一的书籍，这些包含的一个组成部分老年人和hellenist犹太sibyl ，以及作为一首诗，由犹太伪phocylides ，在这种heathen神话，关于第一项岁的男子是奇怪的焊接与旧约的意见。余下的这两本书组成，整个放在一起，不早结束的第二个世纪，也许是由一个犹太基督教。 （ 2 ）的第三本书是由到目前为止，最有趣的，除了碎片已经提到，维维。 97-807是工作的一hellenist犹太人，深感充满了救世主的希望，这部分的日期由约160名之前，我们的时代，而维维。 49-96似乎属于该年31年
The rest (vv. 1-45, 818-828) dates from a later period.其余（ vv. 1-45 ， 818-828 ）的日期从后期。 We must here confine our attention to the most ancient portion of the work.我们必须在这里只限于我们的注意力，以最古老的部分工作。 For our present purpose, we may arrange it into three parts.我们目前的目的，我们可能会安排它分为三部分。 In the first, the ancient heathen theogony is recast in a Jewish mould, Uranus becomes Noah; Shem, Ham, and Japheth are Saturn, Titan, and Japetus, while the building of the Tower of Babylon is the rebellion of the Titans.在第一，古代heathen theogony是重新在一个犹太人的模具，天王星成为挪亚; shem ，火腿，和雅弗是土星，土卫六，和亚珀图斯，而建设的塔巴比伦是叛乱的泰坦。 Then the history of the world is told, the Kingdom of Israel and of David forming the centre of all.那么，世界历史上是说，英国，以色列和大卫形成中心所有。 What we have called the second is the most curious part of the work.我们称之为第二是最好奇的部分工作。 It embodies ancient heathen oracles, so to speak, in aJewish recension, and interwoven with Jewish elements.它体现了古代heathen签，可以这么说，在ajewish recension ，并相互交织，与犹太人的要素。 The third part may be generally described as anti-heathen, polemical, and Apocalyptic.第三部分，可能一般被称作反heathen ， polemical ，和世界末日。
The Sibyl is thoroughly Hellenistic in spirit.该sibyl是彻底希腊在精神。 She is loud and earnest in her appeals, bold and defiant in the tone of her Jewish pride, self-conscious and triumphant in her anticipations.她是响亮和认真在她的上诉，大胆和违抗的语气在她的犹太人感到骄傲，自我意识和胜利在她的预期。 But the most remarkable circumstance is, that this Judaising and Jewish Sibyl seems to have passed, though possibly only in parts, as the oracles of the ancient Erythraean Sibyl, which had predicted to the Greeks the fall of Troy, and those of the Sibyl of Cumae, which, in the infancy of Rome, Tarquinius Superbus had deposited in the Capitol, and that as such it is quoted from by Virgil (in his 4th Eclogue) in his description of the Golden Age.但最引人注目的情况是，这judaising和犹太sibyl似乎已经过去了，虽然可能只在部分，由于签的古代erythraean sibyl ，其中曾预测，以希腊人秋天，特洛伊，和那些对sibyl的cumae ，这在初期的罗马， tarquinius superbus已存放在美国国会，并作为这样的，这是引述自由维吉尔（在他的第四牧歌）在他描述的黄金时代。
Of the other Sibylline Books little need be said.至于其他的知未来的书籍没有必要说。 The 4th, 5th, 9th, and 12th Books were written by Egyptian Jews at dates varying from the year 80 to the third century of our era.第四，第五，第九和第12本书所写的埃及犹太人，在不同的日期从80年到第三世纪，我们的时代。 Book VI.预订六。 is of the Christian origin, the work of a Judaising Christian, about the second half of the second century.是基督教的起源，工作一judaising基督教，对于下半年的第二个世纪。 Book VIII., which embodies Jewish portions, is also of Christian authorship, and so are Books X. and XI.本书第八，这体现了犹太人的部分，亦是基督教的作者，所以是书籍十和十一。
III.三。 The collection of eighteen hymns, which in their Greek version bear the name of the Psalter of Solomon, must originally have been written in Hebrew, and dates from more than half a century before our era.收集18赞美诗，在他们的希腊版承担的名称，该psalter所罗门，必须原本已书面在希伯来文，和日期，由半数以上一个世纪之前，我们的时代。 They are the outcome of a soul intensely earnest, although we not unfrequently meet expressions of Pharisiac self-religiousness.他们的结果一紧张，认真的灵魂，虽然我们不unfrequently满足表达pharisiac自我宗教。 [1 Comp. [ 1可比。 for example, ix.举例来说，九。 7, 9.] 7 ， 9 。 ]
It is a time of national sorrow in which the poet sings, and it almost seems as if these 'Psalms' had been intended to take up one or another of the leading thoughts in the corresponding Davidic Psalms, and to make, as it were, application of them to the existing circumstances.这是一个时间的国家的悲哀中，诗人唱，而且似乎如果这些'诗篇'已打算采取了一个或另一个有关领导的思考在相应的davidic诗篇，并作出，因为它被，应用他们现有的情况下。 [2 This view which, so far as I know, has not been suggested by critics, will be confirmed by an attentive perusal of almost every 'Psalm' in the collection (comp. the first three with the three opening Psalms in the Davidic Psalter). [ 2这个看法，因此，据我所知，没有得到所提出的批评，会得到确认由一个细心的阅读几乎每一个'诗篇' ，在收集（ comp.首3与3开放诗篇，在davidic psalter ） 。 Is our 'Psalter of Solomon,' as it were, an historical commentary by the typical 'sage?'是我们的' psalter所罗门， ' ，因为它被一历史评论典型的'圣人呢？ And is our collection only a fragment?] Though somewhat Hellenistic in its cast, the collection breathes ardent Messianic expectancy, and firm faith in the resurrection, and eternal reward and punishment (iii. 16; xiii. 9, 10; xiv. 2, 6, 7; xv. 11 to the end).是我们收集只是一个片段？ ]虽然有点希腊在其投，收集呼吸殷切弥赛亚的预期，以及坚定的信念，在复活和永恒的奖罚（ iii. 16日;十三。九日，十日;十四。 2 ， 6 ， 7 ;十五， 11日至月底） 。
IV.四。 Another work of that class, 'Little Genesis,' or 'The Book of Jubilees' , has been preserved to us in its Ethiopic translation (though a Latin version of part of it has lately been discovered) and is a Haggadic Commentary on Genesis.另一项工作，这阶层，小的成因， '或' 这本书的jubilees ' ，一直保存到我们在其衣索比亚的翻译（虽然拉丁美洲版本的一部分，它最近被发现） ，是一个haggadic评论的成因。 Professing to be a revelation to Moses during the forty days on Mount Sinai, it seeks to fill lacunae in the sacred history, specially in reference to its chronology.自称是一个启示，郑慕智在四十天在西奈山，它的目的，以填补空白，在神圣的历史，特别是在参考其年表。 Its character is hortatory and warning, and it breathes a strong anti-Roman spirit.它的性质是劝告和警告，并且呼吸一个强大的反罗马的精神。 It was written by a Palestinian in Hebrew, or rather Aramaean, probably about the time of Christ.它是由一名巴勒斯坦在希伯来文，或者更确切地说，阿拉米亚文，可能是关于时间的基督。 The name, 'Book of Jubilees,' is derived from the circumstance that the Scripture-chronology is arranged according to Jubilee periods of forty-nine years, fifty of these (or 2,450 years) being counted from the Creation to the entrance into Canaan.的名称， '书jubilees ， '是来自的情况下圣经-时序安排，根据银禧时期49年， 50这些（或2450年）正在清点从建立到进入迦南。
V. Among the Pseudepigraphic Writings we also include the 4th Book of Esdras, which appears among our Apocrypha as 2 Esdras ch.五，各pseudepigraphic著作，我们还包括第四书埃斯德拉斯，这似乎在我们的apocrypha 2埃斯德拉斯的CH 。 iii.-xiv. iii. - 14 。 (the two first and the two last chapters being spurious additions). （两个第一和最后两个章节被杂散增补） 。 The work, originally written in Greek, has only been preserved in translation into five different languages (Latin, Arabic, Syriac, Ethiopic, and Armenian).的工作，本来写的希腊文，只被保存在翻译成五种不同的语言（拉丁语，阿拉伯语，叙利亚文，衣索比亚，和亚美尼亚） 。 It was composed probably about the end of the first century after Christ.据组成的，大概约结束的第一个世纪后，基督。 From this circumstance, and the influence of Christianity on the mind of the writer, who, however, is an earnest Jew, its interest and importance can be scarcely exaggerated.从这种情况下，和基督教的影响，对心目中的作家，谁，不过，是一个认真的犹太人，其利益和重要性，可几乎没有夸大之嫌。 The name of Ezra was probably assumed, because the writer wished to treat mainly of the mystery of Israel's fall and restoration.名称以斯拉可能是假设，因为作者希望治疗为主的奥秘，以色列的下降和恢复。
The other Pseudepigraphic Writings are:其他pseudepigraphic的著作是：
VI. The Ascension (ch. i.-v.) and Vision (ch. vi.-xi.) of Isaiah, which describes the martyrdom of the prophet (with a Christian interpolation [ch. iii. 14-iv. 22] ascribing his death to prophecy of Christ, and containing Apocalyptic portions), and then what he saw in heaven.六。阿森松岛 （ ch. i.-v. ） 和远见 （ ch. vi.-xi. ）以赛亚书，其中描述殉道的先知（基督教插值[社区会堂三。 14 -四。 22 ] ascribing他的死亡预言基督，并载有世界末日的部分） ，然后是什么，他看到在天上。 The book is probably based on an older Jewish account, but is chiefly of Christian heretical authorship.这本书，可能是基于对老年人的犹太人的帐户，但主要是基督教的异端邪说的作者。 It exists only in translations, of which that in Ethiopic (with Latin and English versions) has been edited by Archbishop Laurence.它只存在于翻译，其中，在衣索比亚（与拉丁美洲和中英文版本）已编辑，由大主教劳伦斯。
VII. The Assumption of Moses (probably quoted in St. Jude ver. 9) also exists only in translation, and is really a fragment.七。 假设郑慕智 （可能是引述在圣裘德查看。九日）也只存在于翻译，实在是一个片段。 It consists of twelve chapters.它包括12章。 After an Introduction (ch. i.), containing an address of Moses to Joshua, the former, professedly, opens to Joshua the future of Israel to the time of Varus.后一言（ ch.一） ，其中载有一个地址，郑慕智，以约书亚，前， professedly ，开放约书亚的未来，以色列向的时间内翻。
This is followed by an Apocalyptic portion, beginning at ch.这是其次的一个世界末日的部分，开始在社区会堂。 vii.七。 and ending with ch.和结尾的CH 。 x.十。 The two concluding chapters are dialogues between Joshua and Moses.这两个结论章之间的对话，约书亚和郑慕智。 The book dates probably from about the year 2 BC, or shortly afterwards.这本书的日期可能从今年约公元前二，或不久之后。 Besides the Apocalyptic portions the interest lies chiefly in the fact that the writer seems to belong to the Nationalist party, and that we gain some glimpses of the Apocalyptic views and hopes, the highest spiritual tendency, of that deeply interesting movement.除了世界末日的部分利益所在，主要是在事实，即作家，似乎是属于民族主义党，我们得到一些一窥该世界末日的意见和希望，最高的精神倾向，深受有趣的运动。 Most markedly, this Book at least is strongly anti-Pharisaic, especially in its opposition to their purifications (ch. vii.).最显着，这本书至少是强烈的反pharisaic ，特别是在反对他们的purifications （ ch.七） 。 We would here specially note a remarkable resemblance between 2 Tim.我们会在这里特别注意的显着相似性之间的二添。 iii.三。 1-5 and this in Assump. 1月5日，这在assump 。 Mos.马鞍山。 vii.七。 3-10: 3月10日：
(3) 'Et regnabunt de his homines pestilentiosi et impii, dicentes se esse iustos, (4) et hi suscitabunt iram animorum suorum, qui erunt homines dolosi, sibi placentes, ficti in omnibus suiset onmi hora diei amantes convivia, devoratores gulae (5) ... （ 3 ） '等regnabunt德，他homines pestilentiosi等impii ， dicentes本身esse iustos ， （ 4 ）等高科技suscitabunt iram animorum suorum ， qui erunt homines dolosi ， sibi placentes ， ficti在综合suiset onmi小时diei amantes convivia ， devoratores gulae （ 5 ） ... (6) [paupe] rum bonorum comestores, dicentes se haec facere propter misericordiam eorum, (7) sed et exterminatores, queruli et fallaces, celantes se ne possint cognosci, impii in scelere, pleni et inquitate ab oriente usque ad occidentem, (8) dicentes: habebimus discubitiones et luxurian edentes et bibentes, et potabimus nos, tamquam principes erimus. （ 6 ） [ paupe ]朗姆酒bonorum comestores ， dicentes本身haec facere propter misericordiam eorum ， （ 7 ）的SED等exterminatores ， queruli等fallaces ， celantes本身氦氖possint cognosci ， impii在scelere ， pleni等inquitate抗体东方usque广告occidentem ， （ 8 ） dicentes ： habebimus discubitiones等luxurian edentes等bibentes等potabimus数， tamquam基本原则erimus 。 (9) Et manus eorum et dentes inmunda tractabunt, et os eorum loquetur ingentia, et superdicent: (10) noli [tu me] tangere, ne inquines me ...' （ 9 ）等马努斯eorum等dentes inmunda tractabunt等操作系统eorum loquetur ingentia等superdicent ： （ 10 ） noli [叶锡恩我] tangere ，氦氖inquines我... ' But it is very significant, that instead of the denunciation of the Pharisees in vv.但它是非常有意义的，而不是谴责法利在维维。 9,10 of the Assumptio, we have in 2 Tim. 9,10的assumptio ，我们已在二月添。 iii.三。 5. 5 。 the words 'having the form of godliness, but denying the power thereof.'改为'具有形式的虔诚的信徒，但无可否认的权力。 '
VIII. The Apocalypse of Baruch. This also exists only in Syriac translation, and is apparently fragmentary, since the vision promised in ch lxxvi.八。 启示baruch ，这也只存在于叙利亚文翻译，显然是零碎的，因为视野承诺，在CH lxxvi 。 3 is not reported, while the Epistle of Baruch to the two and a half tribes in Babylon, referred to in lxxvii.三是没有报案，而书信的baruch到两年半部落在巴比伦，提到在lxxvii 。 19, is also missing. 19日，也是下落不明。 The book had been divided into seven sections(i.-xii.; xiii.-xx.; xxi.-xxxxiv.; xxxv.-xlvi.; xlvii.-lii.; liii.-lxxvi.; lxxvii.-lxxxvii.).这本书已被分为七个部分（一至十二。 ; xiii.-xx. ; xxi. - xxxxiv 。 ; xxxv. -四十六。 ; xlvii.崇礼。 ; liii. - lxxvi 。 ; lxxvii. - lxxxvii 。 ） 。
The whole is in a form of revelation to Baruch, and of his replies, and questions, or of notices about his bearing, fast, prayers, &c.整个是在一种形式的启示baruch ，和他的答复，和问题，或告示，对他的轴承，快速，祈祷，及长 The most interesting parts are in sections v. and vi.最有趣的部分是在第五和六。 In the former we mark (ch. xlviii. 31-41) the reference to the consequence of the sin of our first parents (ver. 42; comp. also xvii. 3; xxiii. 4; liv. 15, 19), and in ch.在前者，我们马克（ ch.四十八。 31-41 ）参考的后果的罪恶，我们首先家长（ ver. 42 ;可比。还十七，三;二十三，四;丽芙。 15 ， 19 ） ，在CH 。 xlix. xlix 。 the discussion and information; with what body and in what form the dead shall rise, which is answered, not as by St. Paul in 1 Cor.讨论和信息;与什么机构以及采取何种形式，死者须起立，这是回答，而不是由圣保禄在一肺心病。 xv., though the question raised (1 Cor. xv. 35) is precisely the same, but in the strictly Rabbinic manner, described by us in Vol.十五。而言，虽然提出的问题（ 1肺心病。十五， 35岁） ，正是相同的，但在严格的犹太法师的方式，描述了我们在卷。 ii.二。 pp.页。 398, 399. 398 ， 399 。 In section vi.在第六部分。 we specially mark (ch. lxix.-lxxiv.) the Apocalyptic descriptions of the Last Days, and of the Reign and Judgment of Messiah.我们特别马克（ ch. lxix. - lxxiv ） ，世界末日说明的最后几天，和统治和判断的弥赛亚。
In general, the figurative language in that Book is instructive in regard to the phraseology used in the Apocalyptic portions of the New Testament.在一般的，形象化的语言在这本书是在启发性方面的用字使用，在世界末日的部分，新约圣经。 Lastly, we mark that the views on the consequences of the Fall are much more limited than those expressed in 4 Esdras.最后，我们认为，马克的意见，对的后果，秋天是有限得多，比那些表示，在4埃斯德拉斯。 Indeed, they do not go beyond physical death as the consequence of the sin of our first parents (see especially liv. 19: Non est ergo Adam causa, nisi animae suaetantum; nos vero unusquisque fuit animae suae Adam).事实上，他们不超越肉体死亡作为后果的罪恶，我们首先家长（尤其见丽芙。 19日：非预测ergo亚当的原因，暂准animae suaetantum ;双数的Vero unusquisque fuit animae suae亚当） 。 At the same time, it seems to use, as if perhaps the reasoning rather than the language of the writer indicated hesitation on his part (liv. 14-19; comp. also first clause of xlviii. 43).在同一时间内，似乎使用，因为如果可能的推理，而不是语言的作家表示，毫不犹豫地对他的一部分（ liv. 14-19 ;可比。亦第一条四十八43段） 。 It almost seems as if liv.它似乎如果丽芙。 14-19 were inteded as against the reasoning of St. Paul, Rom. 14-19被inteded对推理圣保禄，光盘。 v. 12 to the end.五， 12日至月底。
In this respect the passage in Baruch is most interesting, not only in itself (see for ex. ver. 16: Certo enim qui credit recipiet mercedem), but in reference to the teaching of 4 Esdrasm which, as regards original sin, takes another direction than Baruch.在这方面，通过在baruch是最有趣的，不仅是在本身（见特惠。版次16 ： certo enim qui信贷recipiet mercedem ） ，但在参考教学四esdrasm ，至于原罪，另需方向比baruch 。 But I have little doubt that both allude to the, to them, novel teaching of St. Paul on that doctrine.但我已毫无疑问，都暗示了，对他们来说，新颖的教学圣保禄就这一学说。 Lastly, as regards the question when this remarkable work was written, we would place its composition after the destruction of Jerusalem.最后，至于问题时，这个了不起的工作是书面，我们会的地方，其组成后销毁耶路撒冷。 Most writers date if before the publication of 4 Esdras, Even the appearance of a Pseudo-Baruch and Pseudo-Esdras are significant of the political circumstances and the religious hopes of the nation.大多数作者的日期，如果公布前4埃斯德拉斯，甚至出现伪baruch和伪埃斯德拉斯是重要的政治情况和宗教的希望，民族的。
For criticism and fragments of other Old Testament Pseudepigrapha, comp.对于批评和片段的其他旧约pseudepigrapha ，可比。 Fabricius, Codex Pseudepigraphus Vet.黄，食品法典委员会pseudepigraphus审核。 Test., 2 vols.测试， 2卷。 (ed. 2, 1722). （编2 ， 1722 ） 。 The Psalter of Sol., IV.该psalter溶胶，四。 Esdr. esdr 。 (or, as he puts it, IV. and V. Esd.), the Apocal of Baruch, and the Assumption of Mos., have been edited by Fritzsche (Lips. 1871); other Jewish (Hebrew) OT Pseudepigraphs, though of a later date, in Jellinek's beth haMidrash (6 vols.), passin. （或者，正如他所说，四，五和公共服务电子化计划。 ） ， apocal的baruch ，并担任马鞍山，已编辑fritzsche （ lips. 1871 ） ;其他的犹太人（希伯来文）酒店pseudepigraphs ，虽然稍后日期，在耶利内克的什么hamidrash （ 6卷） ， passin 。 A critical review of the literature of the subject would here be out of place.一次严格的审查文学的主题，将在这里失控的地方。
From Appendix 1,
Life and Times of Jesus the Messiah从附录1 ，生活和所处时代的耶稣弥赛亚
by Alfred Edersheim,
1886由阿尔弗雷德edersheim ， 1886
This subject presentation in the original English language这个课题介绍，在原有的英语语言
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