The Apocrypha are books of the Old Testament included in Roman Catholic and Orthodox Bibles as deuterocanonical (added to the earlier canon), but excluded from the Hebrew Bible and from most Protestant Bibles. It is not certain why the term apocrypha (hidden things) was originally applied to them, but they were considered less authoritative than the other biblical books because of their relatively late origin (c. 300 BC - AD 100). 该apocrypha是书籍的旧约包括在罗马天主教会与东正教圣经作为次经（添加到较早前佳能） ，但排除在希伯来语圣经和基督教的圣经最，它不是某些为什么任期apocrypha （隐藏的东西）原本适用于他们，但他们被认为是权威不足，比其他圣经的书籍，因为他们相对较晚的起源（长公元前300年-广告1 00） 。 Except for 2 Esdras, which was in Latin, they were part of the Septuagint.除2埃斯德拉斯，这是在拉丁美洲，他们的一部分，该septuagint 。 The other books placed after the Old Testament in the Revised Standard Version are the following: 1 and 2 Esdras, Tobit, Judith, Additions to the Book of Esther, Wisdom, Sirach (Ecclesiasticus), Baruch and the Letter (Epistle) of Jeremiah, Additions to Daniel (Prayer of Azariah, Song of the Three Hebrew Children, History of Susanna, Bel and the Dragon), the Prayer of Manasseh, and 1 and 2 Maccabees.其他书籍放置后，旧约在修订后的标准版本是以下几点： 1和第2款埃斯德拉斯， Tobit回归，尤迪特，增加这本书的埃丝特，智慧，西拉奇（ ecclesiasticus ） ， baruch和信（书信）耶利米，增补丹尼尔（祷告亚撒利雅，宋的三个希伯来语儿童，历史，苏珊娜，比利时和龙） ，祷告玛，和1和2玛加比一。
Roman Catholic Bibles also list 1 and 2 Esdras and the Prayer of Manasseh as apocryphal.罗马天主教圣经，也列表1和第2款埃斯德拉斯和祷告玛作为猜测。 The Greek Orthodox Bible omits 2 Esdras but adds 3 Maccabees and Psalm 151, with 4 Maccabees as an appendix.希腊东正教圣经省略2埃斯德拉斯，但增加了3玛加比和诗篇151 ， 4玛加比作为附录。 The Apocrypha are important sources for Jewish history and religious developments in the 1st and 2d centuries BC.该apocrypha的重要来源，为犹太历史和宗教发展，在第一和二维公元前数百年。
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Bibliography
参考书目
BM Metzger, An
Introduction to the Apocrypha (1957); BL Mack.梅茨格的BM ，介绍了该apocrypha （
1957年） ;基本法麦克。 Wisdom and the
Hebrew Epic: Ben Sira's Hymn in Praise of the Fathers (1986); RH Pfeiffer,
History of New Testament Times, with an Introduction to the Apocrypha
(1949).智慧和希伯来文的史诗：本特希拉的赞美诗在歌颂父亲（ 1986年） ;铑pfeiffer
，历史的新约圣经时代，介绍了该apocrypha （ 1949年） 。
Apocrypha (Greek apokryphos,"hidden") is a word coined by the 5th-century biblical scholar Saint Jerome for the biblical books received by the church of his time as part of the Greek version of the Old Testament (see Septuagint), but that were not included in the Hebrew Bible. apocrypha （希腊apokryphos ， “隐性” ）是一个Word创造了由第五世纪的圣经学者圣杰罗姆为圣经的书籍收到由教会他的时间的一部分，希腊版本的旧约（见septuagint ） ，但不包括在希伯来文圣经。 In the Authorized, or King James, Version, the books are either printed as an appendix or are omitted altogether; they are not considered canonical by Protestants.在核定，或国王詹姆斯，版本书籍的印刷或者作为附录或遗漏完全是他们没有考虑到典型新教徒。
The Septuagint was received by the Christian church from Hellenistic Judaism. The books included in the Septuagint that were excluded by the non-Hellenistic Jews from their canon were Judith, the Wisdom of Solomon, Tobit, Sirach (Ecclesiasticus), Baruch, and the two books of Maccabees. 该septuagint受到了基督教从希腊犹太教。书籍包括在该septuagint认为，被排除在由非希腊犹太人从他们的佳能公司均尤迪特，智慧的所罗门， Tobit回归，西拉奇（ ecclesiasticus ） ， baruch ，和两个书籍的玛加比一。 Of these, Judith and Tobit are best described as edifying historical fiction, and Baruch, as an appendage to the Book of Jeremiah, written in the person of Jeremiah's secretary.这些，朱迪和Tobit回归是最好的形容为启发历史小说， baruch ，作为一个附庸向耶利米书，写的人耶利米的秘书。 Wisdom and Sirach are testimonies to the wisdom tradition of Israel otherwise represented in the books of Proverbs, Job, and Ecclesiastes.智慧和西拉奇是证词，以智慧的传统，否则，以色列代表在书籍的谚语，工作，和传道书。 The books of Maccabees are historical works in the tradition of the books of Samuel, Kings, and Chronicles.帐簿玛加比是历史的工程，在传统的书本，黄秉槐，国王和方志。 Also generally included with the Apocrypha are the two books of Esdras, additions to the Book of Esther (Esther 10:4-10), the Song of the Three Young Men (Daniel 3:24-90), Susanna (Daniel 13), Bel and the Dragon (Daniel 14), and the Prayer of Manasseh.此外，一般包括与apocrypha是两本书的埃斯德拉斯，增加这本书的埃丝特（埃丝特10:4-10 ） ，这首歌的三个年轻男子（丹尼尔3:24-90 ） ，苏珊娜（丹尼尔13 ） ，比利时和龙（丹尼尔14 ） ，和祷告玛。
Roman Catholic and Orthodox Christians still follow the Septuagint and include in the canon of the Bible all the Apocrypha, except the two books of Esdras and the Prayer of Manasseh. They generally refer to the Protestant Apocrypha as deuterocanonical books, however, and reserve the term Apocrypha for those books entirely outside the biblical canon, which Protestants call the pseudepigrapha. 罗马天主教和东正教基督徒仍然按照septuagint ，并包括在佳能的圣经所有apocrypha ，除了两本书的埃斯德拉斯和祷告玛， 他们一般是指新教apocrypha作为次经的书籍，不过，和储备的任期apocrypha这些图书的完全超出圣经佳能，新教徒致电pseudepigrapha 。
With the growth of a historical perspective in biblical studies during the 19th century, the value of the Apocrypha as historical sources came to be generally recognized.随着历史的角度，在圣经的研究在19世纪，价值的apocrypha作为历史来源，后来被普遍承认。 Derived from the period 300BC to New Testament times, the Apocrypha shed valuable light on the period between the end of the Old Testament narrative and the opening of the New Testament.来自期间300bc ，以新约圣经时代， apocrypha大棚宝贵的光照对之间的时期结束旧约圣经的叙事和开放的新约圣经。 They are also important sources of information on the development of belief in immortality, the resurrection, and other questions of eschatology, as well as the increasing impact of Hellenistic ideas on Judaism.他们也是很重要的信息来源，对发展的信念不死，复活，和其他问题的末世，以及日益增加的影响，希腊思想，犹太教。
Rev. Bruce Vawter牧师布鲁斯vawter
Apocrypha;
hidden, spurious, the name given to certain ancient books which found a place in
the LXX. apocrypha ;隐患，杂散，名称给予某些古籍中发现的地方，在lxx 。 and Latin Vulgate versions of the Old
Testament, and were appended to all the great translations made from them in the
sixteenth century, but which have no claim to be regarded as in any sense parts
of the inspired
Word.和拉丁语武加大版本的旧约，并附加到所有伟大的翻译，从他们在十六世纪，但其中并没有要求被视为在任何意义上部分的灵感字。
The Old Testament Apocrypha consists of fourteen books, the chief of which are the Books of the Maccabees (qv), the Books of Esdras, the Book of Wisdom, the Book of Baruch, the Book of Esther, Ecclesiasticus (Sirach), Tobit, Judith, etc.旧约apocrypha组成14书籍，行政的，这是书籍的玛加比一（请参阅） ，书籍埃斯德拉斯，这本书的智慧，这本书的baruch ，这本书的埃丝特， ecclesiasticus （西拉奇） ， Tobit回归，尤迪特，等等。
The New Testament Apocrypha consists of a very extensive literature, which bears distinct evidences of its non-apostolic origin, and is unworthy of regard as being comparable in importance to the Bible.新约圣经apocrypha构成非常广泛，文学，带有明显的证据，其非使徒的起源，是不值得方面作为可比的重要性，以圣经。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The word "apocrypha" is from the Greek ta apokrypha, "the hidden things," although there is no strict sense in which these books are hidden.单词“ apocrypha ”是从希腊电讯管理局局长apokrypha ， “金乌藏娇的事情， ”虽然没有严格意义上讲，在这些书籍隐藏起来。 Some thirteen books comprise the Apocrypha: I and II Esdras, Tobit, Judith, the Rest of Esther, the Wisdom of Solomon, Ecclesiasticus (which is also entitled the Wisdom of Jesus the Son of Sirach), Baruch, the Letter of Jeremiah, the Additions to Daniel, the Prayer of Manasses, and I and II Maccabees.一些13的书籍包括apocrypha ： I和II埃斯德拉斯， Tobit回归，尤迪特，其余的埃丝特，智慧的所罗门， ecclesiasticus （这也是有权的智慧，耶稣的儿子西拉奇） ， baruch ，该信耶利米，增补丹尼尔，祷告玛， I和II玛加比一。 Both the status of these books and the use of the term "apocrypha" have been in confusion since the early days of the church.双方的地位，这些书籍和术语的使用“ apocrypha ”已在混乱初以来，天的教会。 In the restricted sense the word denotes the above-named books in contradistinction to the Pseudepigrapha, or false writings; but in the broader sense the word refers to any extracanonical scripture.在受限制的意识，这个词是指上述命名的书籍，在对比了pseudepigrapha ，或虚假的著作，但在更广泛的意义上一词是指任何extracanonical经文。 Sometimes the term takes on a disparaging meaning, especially when used of the "apocryphal" gospels; this is to say they are spurious or heterodoxical.有时任期需时1诋毁的含义，特别是当使用的“猜测”福音;这就是说，他们是虚假的或heterodoxical 。 A further difficulty attending the restricted use of the term is that some of the Apocrypha are pseudonymous, whereas some of the Pseudepigrapha are not pseudonymous.进一步的困难，参加了限制使用的任期是部分的apocrypha是匿名的，而一些对pseudepigrapha不是匿名的。 RH Charles broke the accepted order by including III Maccabees in the Apocrypha and transferring II Esdras to the Pseudepigrapha.铑查尔斯打破了接受命令，包括三玛加比一，在apocrypha和转让第二埃斯德拉斯向pseudepigrapha 。 The acient rabbinic practice was to regard all such writings as "outside books," and his designation was continued by Cyril of Jerusalem, who used Apocrypha in the same sense, ie, scriptures outside the canon.该古犹太法师的做法是把所有这些著作为“以外的书籍， ”和他的指定是继续由钱卓乐爵士在耶路撒冷，谁使用apocrypha在同样的意义，即经文以外的佳能。 In modern times CC Torrey has revived this signification so that all such books, including the Pseudepigrapha, are called Apocrypha.在现代的时代消委会利松已经复苏，这意义，使所有这类书籍，包括pseudepigrapha ，被称为apocrypha 。 Therefore to use the term Pseudepigrapha is a concession to an unhappy usage.因此，使用的任期pseudepigrapha是一个让步，一个不愉快的使用。
How did the Apocrypha secure a place in some of our English Bibles?如何做apocrypha安全的地方，在我们的一些英语圣经？ The Jews uniformly denied canonical status to these books, and so they were not found in the Hebrew Bible; but the manuscripts of the LXX include them as an addendum to the canonical OT.犹太人一致否认了典型的地位，这些书籍的，所以他们没有发现在希伯来文圣经，但手稿的lxx ，包括他们作为增编，以规范职能治疗。 In the second century AD the first Latin Bibles were translated from the Greek Bible, and so included the Apocrypha.在第二个世纪的广告首次拉美圣经翻译从希腊圣经，所以包括apocrypha 。 Jerome's Vulgate distinguished between the libri ecclesiastici and the libri canonici with the result that the Apocrypha were accorded a secondary status.杰罗姆的武加大区分图书ecclesiastici和图书canonici其结果是， apocrypha受到了次要地位。 However, at the Council of Carthage (397), which Augustine attended, it was decided to accept the Apocrypha as suitable for reading despite Jerome's resistance to their inclusion in the Vulgate.不过，在安理会的迦太基（ 397 ） ，其中奥古斯丁出席，这是决定接受apocrypha适合读尽管杰罗姆的阻力将其列入，在武加大。 In 1548 the Council of Trent recognized the Apocrypha, excepting I and II Esdras and the Prayer of Manasses, as having unqualified canonical status.在1548年理事会特伦特承认apocrypha ，除I和II埃斯德拉斯和祷告玛，有不合格的典型地位。 Moreover, anyone who disputed this ecclesiastical decision was anathematized.此外，谁有争议的，这教会的决定是anathematized 。 The Reformers repudiated the Apocrypha as unworthly and contradictory to the doctrines of the uncontroverted canon; however, Luther did admit that they were "profitable and good to read."改革者推翻了apocrypha作为unworthly和矛盾学说的uncontroverted佳能;不过，路德没有承认他们是“盈利和良好的阅读” 。 The Coverdale and Geneva Bibles included the Apocrypha but set them apart from the canonical books of the OT.该coverdale和日内瓦圣经，包括apocrypha ，但订定他们除了典型的书籍的酒店。 After much debate the British and Foreign Bible Society decided in 1827 to exclude the Apocrypha from its Bibles; soon afterward the American branch concurred, and this action generally set the pattern for English Bibles thereafter.经过一番辩论，英国和外国圣经协会决定在1827年以排除apocrypha从圣经;此后不久，美国科表示赞同，并这一行动通常定格局，为英语圣经。 Among Protestant communions only the Anglican Church makes much use of the Apocrypha today.其中新教communions只有圣公会使多大用处的apocrypha今天。
Many literary genres appear in the Apocrypha: popular narrative, religious history and philosophy, morality stories, poetic and didactic lyrics, wisdom literature, and apocalyptic.许多文学体裁会出现在apocrypha ：流行的叙事，宗教，历史和哲学，道德故事，诗意的歌词和说教，智慧文学，和世界末日。 Most of these books were written in Palestine between 300 BC and AD 100, and the language of composition was either Hebrew or Aramaic, and occasionally Greek.大部分的这些书籍写在巴勒斯坦之间的公元前300年和100的广告，以及语言的组成不是希伯来语或阿拉姆语，偶尔希腊。 They generally reflect the Jewish religious viewpoint of late OT times with certain additions which were emphasized.他们普遍反映犹太宗教的观点，职能治疗晚期时代，与某些增补，其中强调。 Almsgiving became an expression of good works meritorious to salvation (see Tob. 12:9).救济成为一个表达的优秀作品有功救赎（见来的。 12时09分） 。 The Apocrypha, and to a greater extent the Pseudepigrapha, evince an amplified doctrine of the Messiah beyond what the OT reveals.该apocrypha ，并在更大程度上pseudepigrapha ，表现出一扩增学说的弥赛亚超越什么酒店揭示。 Two types of messianic expectation predominate: the heavenly Son of man, taken from Daniel and embellished by Enoch, and the earthly Davidic king described in the Psalms of Solomon.两种类型的弥赛亚的期望，占主导地位：天的儿子的男子，采取由丹尼尔和美化由尹万良，和人间davidic国王形容，在诗篇所罗门。 The doctrine of resurrection of the body, so seldom mentioned in the OT, is ubiquitous in the Apocrypha and shows an advance over the OT idea of Sheol.学说复活的身体，所以很少提到，在酒店，是无处不在，在apocrypha和显示预先以上城市旅游局的想法sheol 。 The hope for immortality was greatly influenced by Greek thought.希望不朽的是极大地影响了由希腊思想。 Throughout the Aprocrypha is a highly developed angelology which is a natural consequence of the impact of dualism upon Jewish religious thought after the Exile.整个aprocrypha是一个高度发展的angelology这是一个自然的后果，影响二元后，犹太宗教思想后，流亡国外。 The NT cites none of the books of the Apocrypha, although there are frequent parallels of thought and language, as in the case of Eph.新台币的濒危物种贸易公约没有书籍的apocrypha ，虽然有频繁的平行线的思路和语言，如在案件弗。 6:13-17 and Wisd. 6:13-17和wisd 。 Sol.溶胶。 5:17-20, and Heb. 5:17-20 ， heb 。 11 and Ecclus. 11日和ecclus 。 44. 44 。 But to admit these parallels is not necessarily to admit dependence by NT authors upon the Apocrypha, and even if a clear case of dependence can be made, it does not follow that the NT author regarded these books as authoritative.但承认这些平行的是不一定要承认的依赖，由新台币作者后， apocrypha ，即使一个明确的案件的依赖，可以作出，但并不表示新台币作者把这些书籍作为权威的。
DH Wallace卫生署华莱士
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
RH Charles,
Apocrypha and Pseudepigrapha of the OT, I; BM Metzger, An Introduction of the
Apocrypha; WOE Oesterley, The Books of the Apocrypha; RH Pfeiffer, A History of
NT Times with an Introduction of the Apocrypha; EJ Goodspeed, The Story of the
Apocrypha; CC Torrey, The Apocryphal Literature; HM Hughes, The Ethics of Jewish
Apocryphal Literature; H. Wace, ed., Apocrypha, 2 vols; JH Charlesworth, ed.,
The OT Pseudepigrapha, Apocalyptic Literature and Testaments.铑查尔斯，
apocrypha和pseudepigrapha的酒店，我;骨髓梅茨格，介绍了该apocrypha ;祸oesterley ，书籍的apocrypha
;铑pfeiffer ，历史与时代的新台币一引进的apocrypha ; ej goodspeed ，故事该apocrypha
;消委会利松，猜测文学;陛下休斯，伦理的犹太猜测文学;每小时wace ，教育署， apocrypha ，
2卷;家查尔斯沃思，教育署，该酒店pseudepigrapha ，世界末日的文学和testaments 。
The usage here adopted is based on that of Jerome.使用在这里通过的基础上的杰罗姆。 The Apocrypha in this translation consists of fifteen books or parts of books.该apocrypha在这方面的翻译组成15书籍或零件的书籍。 They are:他们是：
These works are outside the Palestinian canon; that is, they form no part of the Hebrew Scriptures, although the original language of some of them was Hebrew.这些工程以外的巴勒斯坦佳能，那就是，他们没有任何形式的一部分，希伯来文的圣经，虽然其原有的语言，他们中的一些是希伯来文。 With the exception, however, of the Second Book of Esdras, they are all in the Greek version of the Old Testament made for the Greek-speaking Jews in Egypt.与例外，不过，第二本书的埃斯德拉斯，他们都是在希腊的版本的旧约为希腊为母语的犹太人在埃及。 As such they were accepted as biblical by the early Church and were quoted as Scripture by many early Christian writers, for their Bible was the Greek Bible.这样，他们被接纳为圣经，由早期教会和被引用的经文，许多早期基督教作家，为他们的圣经是希腊圣经。
In Greek and Latin manuscripts of the Old Testament these books are dispersed throughout the Old Testament, generally in the places most in accord with their contents.在希腊和拉丁美洲的手稿旧约这些书籍是分散在全国各地旧约，在一般的地方，在最符合其内容。 The practice of collecting them into a separate unit, a practice which dates back no farther than AD 1520, explains why certain of the items are but fragments; they are passages not found in the Hebrew Bible, and so have been removed from the books in which they occur in the Greek version.实践中加以收集到一个单独的单位，这种做法可以追溯到更远，没有比1520年的广告，解释了为什么某些项目，但片段;他们是通道，没有发现在希伯来文圣经，所以已被调离的书籍在它们都发生在希腊的版本。 To help the reader over this disunity and lack of context the present translators have resorted to various devices.以帮助读者对这个团结，缺乏上下文本翻译诉诸各种设备。 We have added the name Daniel to the titles of the stories of Susanna and of Bel and the Snake as a reminder that these tales are to be read with the Book of Daniel.我们已经添加了名称丹尼尔向职称的故事苏珊娜和对BEL和蛇作为一个提醒人们，这些故事是阅读这本书的丹尼尔。 A note we have inserted after the title, The Song of the Three, indicates that this item is to be found in the third chapter of the Greek form of Daniel.一份说明，我们有后插入标题，这首歌的三，表明这个项目是要发现在第三章的希腊形式的丹尼尔。 And the six additions to the Book of Esther are so disjointed and unintelligible as they stand in most editions of the Apocrypha that we have provided them with a context by rendering the whole of the Greek version of Esther.和6增补这本书的埃丝特是如此脱节和费解，因为他们的立场，在大多数版本的apocrypha ，我们已为它们提供了一个背景下，使整个希腊的版本埃丝特。
The text used in this translation of the Apocrypha is that edited by HB Swete in The Old Testament in Greek according to the Septuagint .文中使用的这翻译的apocrypha的是，编辑血红蛋白swete在旧约在希腊根据该septuagint 。 In places Swete includes two texts, and we have chosen to translate the Codex Sinaiticus text of Tobit and Theodotion's version of the additions to the Book of Daniel, namely, The Song of the Three, Daniel and Susanna, and Daniel, Bel, and the Snake.在地方swete包括两个文本，我们选择了翻译法典sinaiticus文本Tobit回归和theodotion的版本的增补本书的丹尼尔，即宋代的三，丹尼尔和苏珊娜，和Daniel ，比利时，加拿大和蛇。 For Ecclesiasticus we have used, in addition to Codex Vaticanus as printed in Swete's edition, the text edited by JHA Hart in Ecclesiasticus: the Greek Text of Codex 248, and constant reference has been made to the various forms of the Hebrew text.为ecclesiasticus我们用中，除了食品法典委员会vaticanus印在swete的版，文字编辑jha赫德在ecclesiasticus ：希腊文法典248 ，和不断的参考已取得的各种形式的希伯来文的文字。 For the Second Book of Esdras, which apart from a few verses is not extant in a Greek form, we have based our translation on the Latin text of RL Bensly's The Fourth Book of Ezra. Throughout we have consulted the variant readings given in critical editions of the Greek, the texts of the versions, and the suggestions of editors and commentators.对于第二本书的埃斯德拉斯，其中除了少数的诗是不是现存在一个希腊的形式，我们已根据我们的翻译对拉丁美洲的文本研究部主管bensly的第四本书的以斯拉。整个我们已征询变读鉴于在关键版本对希腊，文本的版本，并建议，编辑和评论家。
Alternative readings cited from Greek manuscripts (referred to as witnesses ) and the evidence of early translations (Vss., that is Versions) are given, as footnotes, only when they are significant either for text or for meaning.另类读引自希腊的手稿（以下简称作为证人 ）和证据，早期的翻译（ vss. ，即版本） ，给出了注脚，只有当他们是显着的，不是文字或意义。 In a few places where the text seems to have suffered in the course of transmission and in its present form is obscure or unintelligible we have made a slight change in the text and marked our rendering of it probable reading, and we have indicated any evidence other than the evidence afforded by the context.在几个地方的文字似乎已遭受了在这个过程中传输，并在其目前的形式是模糊或费解的，我们作出了轻微的变化，在文字和标志着我国绘制它可能读，和我们有任何证据表明其他比证据所提供的背景。 Where an alternative interpretation seemed to deserve serious consideration it has been recorded as a footnote with Or as indicator.凡有另一种解释，似乎值得认真考虑，它已录得作为一个脚注， 或作为指标。
In order to preserve the verse numbering of the Authorized (King James) Version of 1611 we have, when necessary, added at the foot of the page those passages which are found in the manuscripts on which the Authorized Version ultimately rests but which are absent from the earlier manuscripts now available.在为了维护诗歌的编号授权（国王詹姆斯）版的1611年，我们在必要时，再加上脚下的网页，这些通道被发现，在手稿上，获授权的版本，最终落在但属于缺席较早的手稿，现已。 We have not sought to achieve consistency in the treatment of proper names any more than did our predecessors.我们并没有设法取得一致，在治疗的任何适当的名称，更比我们的前辈。 We have continued to use familiar English forms, especially when the reference is to well-known Old Testament characters or places.我们继续使用熟悉的英语形式，尤其是当提到的是著名的旧约圣经人物或地方。 Sometimes as an aid to the correct pronunciation we have had recourse to such expedients as the affixing of an acute accent to the word Sidè or the introduction of a diphthong, as in our Soud for Sud.有时作为一个援助，以正确的发音我们曾求助于这种权宜作为追究的一种急性口音到Word sidè或引进一个diphthong ，在我们的soud为南方。 In general it may be said that Greek spellings have been Latinized, but the Greek forms of place-names have not been brought into line with the Hebrew.在一般可以说，希腊拼法已latinized ，但希腊形式的地点名称并没有被绳之以法符合希伯来文。
We have not aimed at consistency in our treatment of weights and measures.我们的目的不是一致性，在我们的治疗度量衡。 We have rendered terms into the nearest English equivalents only when these seemed suitable and natural in the context.我们有优越的条件到就近的英语等值只有当这些似乎是合适的和自然语境中的。
In the text of the First and Second Books of the Maccabees the dates given it reckoned according to the Greek or Seleucid era.在文本中的第一和第二的书籍的玛加比一的日期赋予它估计，根据希腊或塞时代。 As a help to the reader we added at the foot of the page the nearest dates according to the Christian era.作为一个帮助读者说，在我们脚下的网页最接近的日期，根据基督教的时代。
This translation of the Apocrypha shares with other parts of The New English Bible the aim of providing a rendering which will be both faithful to the text translated and genuinely English in idiom.这翻译的apocrypha的股份，与其他部分的新的英语圣经，目的是提供一个渲染这将是既忠实于文本翻译和真正的英语成语。 The translators have endeavoured to convey the meaning of the original in language which will be the closest natural equivalent.翻译一直在努力传达的意义，原来在语文这将是最接近自然的同等学历。 They have tried to avoid free paraphrase on the one hand and, on the other, formal fidelity resulting in a translation which would read like a translation.他们曾尝试以避免自由段上，一方面，另一方面，正式富达导致在翻译这将阅读就像一个翻译。 It is their hope that by their labours these documents, valuable in themselves and indispensable for the study of the background of the New Testament, have been made more intelligible and more readily accessible.这是他们希望通过自己的劳动这些文件，在自己宝贵的和不可缺少的，为研究的背景，新约圣经，已取得更多的理解和更容易。
Written between 200 (or somewhat earlier)-50 BC, certain of the books contain doctrines not uniformly accepted at that time by Jews, namely a clear teaching on the resurrection of the body (2 Macc.7.9-12) and angelology (Tob. 12.15), both of which were opposed by the powerful party, the Sadducees (Acts 23.6-8).书面之间的200 （或有点较早者为准） -50年，一些书籍包含的理论没有统一的接受，当时是由犹太人，即一个明确的教学对复活的身体（ 2 macc.7.9 - 12 ）和angelology （ tob. 12月15日） ，两者都是反对的强大的党，撒（行为23.6-8 ） 。 Questions concerning the Apocrypha raised among Jews were also raised in the same or divergent form in Christian circles, especially by those church writers who were in contact with the Hebrew tradition.有关的问题所提出的apocrypha之间的犹太人，还提出了在相同或不同的形式，在基督教界，尤其是那些教会的作家，谁都是在与希伯来文的传统。 Some Christian writers, Augustine among them, put these books on a par with the rest of the Old Testament and quoted them equally.一些基督教作家，奥古斯丁，其中把这些书籍就等同于与其余的旧约，并引述他们同样。 Jerome, who in 390 AD was commissioned to make a new translation of the whole Bible into Latin, studied Hebrew with a rabbi.杰罗姆，谁在390的广告是委托作出新的翻译整个圣经到拉丁语，希伯来语研究与一名犹太拉比。 His avowed purpose was to translate the Old Testament according to the "Hebrew original" ( secundum Hebraicam veritatem ), with the result that he was opposed to translating the Apocrypha because they were not in the Hebrew.他宣称的目的是为了翻译旧约按照“希伯来语原有的” （ secundum hebraicam veritatem ） ，结果，他反对翻译apocrypha因为他们不是在希伯来文。 In the end, he yielded to the pressure of the bishops and included these writings in the translation which came to be known as the Vulgate and which remained the official translation of the Latin church for many centuries.在年底，他屈服于压力，主教，其中包括在这些著作的翻译，这后来被称为该武加大，而且仍然是官方翻译的拉丁美洲教会许多世纪。 Paradoxically, Jerome himself often quoted the Apocrypha without distinguishing them from the books of the Hebrew canon.矛盾的是，杰罗姆自己常常引述apocrypha没有区分他们从书籍的希伯来语佳能。
Following the decrees by the synods of Hippo (393 AD) and Carthage (397 AD), the Apocrypha were uniformly included in the canon of the Latin church.以下的法令由主教会议的河马（ 393广告）和迦太基（ 397广告） ， apocrypha一律包括在佳能的拉丁美洲教会。 Nevertheless, questions concerning them continued to be raised right up to the Council of Trent in the sixteenth century.不过，关于他们的问题，继续提出正确的行动向安理会提交的特伦特在十六世纪。
It had been natural for the leaders of the Reformation in the sixteenth century, with their emphasis on the supremacy and the purity of the Bible, to reject the Apocrypha, especially because an appeal was made for these books by Catholics against some of the basic positions of the Reformation.它已被自然的领导人对改革在十六世纪，他们的重点放在至高无上和纯洁性，圣经，拒绝apocrypha ，特别是因为一作出以上呼吁，为这些图书的天主教徒对一些基本立场的改革。 In 1546 AD the Council of Trent published a list of books to be received "with equal devotion and reverence," which included the Apocrypha, with the exception of 1 and 2 Esdras and the Prayer of Manasseh.在1546年的广告会特伦特出版的书籍清单，以收到“与平等的热诚和崇敬， ”其中包括apocrypha ，除1日和2埃斯德拉斯和祷告玛。 In time, the Apocrypha came to be designated by Roman Catholics as "deuterocanonical," in distinction to the "protocanonical" books of the Hebrew canon.在时间， apocrypha来到指定的罗马天主教徒为“次经” ，在区分“ protocanonical ”书籍的希伯来语佳能。 This special designation is not intended to suggest an inferior status, but simply a reception into the canon later than the protocanonical books.本次特别指定是不打算建议劣势的地位，但只是一个接收到佳能不迟于protocanonical书籍。 For the Eastern Orthodox Church, the Synod of Jerusalem (1672 AD) affirmed the validity of the longer canon; however, a universally binding conciliar decision has not been made, and hence a diversity of opinion still exists.为东部东正教教堂，主教在耶路撒冷（ 1672 AD ）的肯定的有效性越长，佳能;然而，具有普遍约束力的conciliar现时仍未作出决定，因此，各种不同的意见仍然存在。
Today, the question of the canonical status of the Apocrypha is no longer so vehemently argued either in Protestant or Catholic circles.今天，问题的典型地位的apocrypha不再是这么强烈辩称，无论是在基督教或天主教界人士。 Scholarly biblical criticism has shown the presence of the same literary forms in both proto- and deuterocanonical writings.学术研究圣经的批评，表明了在场的同时，文学形式在这两个原型和次经的著作。 One of the results of biblical scholarship in the second half of the twentieth century has been to reduce the controversy, while not completely eliminating it, as witnessed by the inclusion of these books in the present Bible, though in a location and sequence different from those in Bibles published exclusively under Catholic auspices.成果之一是圣经的奖学金，在第二二十世纪下半叶一直以减少争议，虽然没有完全消除，因为亲眼目睹列入这些书籍在本圣经，虽然在位置和序列不同，从那些在圣经出版专门下天主教会赞助的。 Theologians now find themselves comfortable with a much more flexible concept of scriptural inerrancy, and consequently of inspiration, than was possible after the great religious controversies of the sixteenth century and before the era of modern biblical scholarship in the nineteenth and twentieth centuries.神学家，现在发现自己舒适与一个更为灵活的概念，圣经的inerrancy ，因此灵感，较有可能后，伟大的宗教争议，十六世纪之前的时代，现代圣经奖学金，在19世纪和20世纪。 The usefulness of a book is less likely to be judged on the basis of its inclusion in, or exclusion from, the canon, but rather by the light it sheds for understanding the rest of the Bible.有用的一本书，是不太可能被判断的基础上将其列入，或排斥，佳能，而是根据它鸡舍了解其余的圣经。 The Apocrypha have something in common with what came before them and with what followed them; they therefore act as a link between the Old and the New Testaments and so help us to understand both.该apocrypha有一些共通点什么来之前，他们和与他们有什么其次;因此，他们作为之间的联系和旧的新约，所以帮助我们了解双方。
The story of Susanna is told in the Book of Susanna in the Apocrypha.故事是说，苏珊娜在这本书中的苏珊娜，在apocrypha 。 Falsely accused of adultery by elders who had failed in their attempt to seduce her, and condemned to death, Susanna is rescued by the divinely inspired Daniel, whose clever cross-examination exposes her accusers.诬通奸长老谁没有在他们的企图勾引她，并谴责死刑，苏珊娜是救出，由神鼓舞，丹尼尔，他们的聪明，反诘问，暴露了她的控诉。
As the first attempt in this direction, first in order, if not always in time, we mark the so-called Apocryphal literature, most of which was either written in Greek, or is the product of Hellenising Jews.作为第一次尝试在这个方向走，首先在命令，如果并非总是在时间，我们纪念那些所谓文学的猜测，其中大部分是书面，在希腊，或者是产品的hellenising犹太人。 [1 All the Apocrypha were originally written in Greek, except 1 Macc., Judith, part of Baruch, probably Tobit, and, of course, the 'Wisdom of Jesus the Son of Sirach.'] [ 1所有apocrypha原本的书面在希腊，除1排雷，尤迪特，部分baruch ，大概Tobit回归，当然， '智慧耶稣的儿子西拉奇。 ' ]
Its general object was twofold.其总体目标是双重的。 First, of course, it was apologetic, intended to fill gaps in Jewish history or thought, but especially to strengthen the Jewish mind against attacks from without, and generally to extol the dignity of Israel.第一，当然，这是抱歉，打算填补空白，在犹太人的历史或思想，但尤其是加强对犹太人心目中的袭击，没有，和一般颂扬的尊严以色列。 Thus, more withering sarcasm could scarcely be poured on heathenism than in the apocryphal story of 'Bel and the Dragon,' or in the so-called 'Epistle of Jeremy,' with which the Book of 'Baruch' closes.因此，更多的萎缩冷嘲热讽几乎可以被泼上heathenism ，比在猜测的故事'比利时和龙， '或在所谓的'书信的杰里米， '与这本书的' baruch '闭幕。 The same strain, only in more lofty tones, resounds through the Book of the 'Wisdom of Solomon,' [b Comp.同时，应变，只有在更崇高铃声， resounds通过这本书的'智慧的所罗门， '并[ b可比。 x.十。 xx.] along with the constantly implied contrast between the righteous, or Israel, and sinners, or the heathen.第XX 。 ]随着不断暗示对比的正义，还是以色列，和罪人，或heathen 。
But the next object was to show that the deeper and purer thinking of heathenism in its highest philosophy supported, nay, in some respects, was identical with, the fundamental teaching of the Old Testament.但下一个对象是要表明，该深度和纯度思想heathenism在其最高的哲学支持，在NaY ，在某些方面是一致的，最根本的教学旧约。 This, of course, was apologetic of the Old Testament, but it also prepared the way for a reconciliation with Greek philosophy.当然，这是抱歉的旧约，但它也准备方式，为和解与古希腊哲学。 We notice this especially in the so-called Fourth Book of Maccabees, so long erroneously attributed to Josephus, [1 It is printed in Havercamp's edition of Josephus, vol.我们注意到，这特别是在所谓的第四本书的玛加比，只要错误归因于约瑟夫， [ 1 ，这是印在哈维尔坎普版的版约瑟夫，第一卷。 ii.二。 pp.页。 497-520. 497-520 。 The best edition is in Fritzsche, Libri Apocryphi Vet.最好的版本是在fritzsche ，图书apocryphi审核。 Test.测试。 (Lips. 1871).] and in the 'Wisdom of Solomon.' （ lips. 1871 ） 。 ] ，以及在'智慧的所罗门。
The first postulate here would be the acknowledgment of truth among the Gentiles, which was the outcome of Wisdom, and Wisdom was the revelation of God.第一次设在这里会承认的真理之间的外邦人，这是成果的智慧，和智慧是上帝的启示。 This seems already implied in so thoroughly Jewish a book as that of Jesus the Son of Sirach.这似乎已暗示在如此彻底的犹太一本书，因为耶稣的儿子西拉奇。 [a Comp. [一可比。 for ex.特惠。 Ecclus. ecclus 。 xxiv.二十四。 6.] Of course there could be no alliance with Epicureanism, which was at the opposite pole of the Old Testament. 6 。 ] ，当然不可能有任何联盟与epicureanism ，这是在对面的一极旧约。 But the brilliancy of Plato's speculations would charm, while the stern self-abnegation of Stoicism would prove almost equally attractive.但辉煌柏拉图的揣测会的魅力，而严厉的自我abnegation的生活俭朴将被证明是几乎相等的吸引力。 The one would show why they believed, the other why they lived, as they did.一个将显示为什么他们认为，其他为什么他们住，因为他们没有。 Thus the theology of the Old Testament would find a rational basis in the ontology of Plato, and its ethics in the moral philosophy of the Stoics.因此，神学旧约会找到一个合理的基础，在本体论，柏拉图，并在其伦理道德哲学的stoics 。
Indeed, this is the very line of argument which Josephus follows in the conclusion of his treatise against Apion.事实上，这是非常一致的论点，其中约瑟夫在如下的结论，他的论文对阿皮翁。 [b ii.并[ b二。 39, 40.] This, then, was an unassailable position to take: contempt poured on heathenism as such, [c Comp. 39 ， 40 。 ] 这一点，那么，是立于不败之地，采取：蔑视倾注了对heathenism这样，碳可比。 also Jos. Ag.也jos.集团股份公司。 Ap.鸭。 ii.二。 34.] and a rational philosophical basis for Judaism. 34 。 ] 和一个理性的哲学基础，为犹太教。
They were not deep, only acute thinkers, these Alexandrians, and the result of their speculations was a curious Eclecticism, in which Platonism and Stoicism are found, often heterogeneously, side by side.他们并不深，只有急性思想家，这些alexandrians ，结果他们的猜测是一个好奇的折中主义，在这种柏拉图和生活俭朴是发现，往往不均匀，并排。 Thus, without further details, it may be said that the Fourth Book of Maccabees is a Jewish Stoical treatise on the Stoical theme of 'the supremacy of reason', the proposition, stated at the outset, that 'pious reason bears absolute sway over the passions,' being illustrated by the story of the martyrdom of Eleazar, and of the mother and her seven sons.因此，如果没有进一步的细节，可以说第四本书的玛加比是一个犹太stoical伤寒论该stoical为主题的'至高无上的理由' ，命题，说明在开始时， '虔诚的原因，负有绝对的摆动超过激情， '正说明了故事的殉道埃莱亚萨，和对母亲和她的七儿子。 [d Comp. [ d可比。 2 Macc. 2排雷。 vi.六。 18-vii. 18 -七。 41.] 41 。 ]
On the other hand, that sublime work, the 'Wisdom of Solomon,' contains Platonic and Stoic elements [2 Ewald (Gesch. d. Volkes Isr., vol. iv. pp. 626-632) has given a glowing sketch of it.在另一方面，即崇高的工作，智慧的所罗门， '包含柏拉图和stoic要素[ 2埃瓦尔德（ gesch.四volkes的ISR ，第四卷页626-632 ）作出了光辉的示意图，它。 Ewald rightly says that its Grecian elements have been exaggerated; but Bucher (Lehre vom Logos, pp. 59-62) utterly fails in denying their presence altogether.], chiefly perhaps the latter, the two occurring side by side.埃瓦尔德正确地说，它的希腊元素被夸大了，但布赫尔（教vom标志，页59-62 ）完全失败，否认他们的存在完全。 ] ，主要或许是后者，两个发生并排。 Thus [e Ch.因此， [以电子的CH 。 vii.七。 22-27.] 'Wisdom,' which is so concretely presented as to be almost hypostatised, [3 Compare especially ix. 22-27 。 ] '智慧， '这是使具体作为，以几乎hypostatised ， [ 3比较，尤其是九。 1; xviii.一;十八。 14-16, where the idea of passes into that of the. 14日至16日，那里的想法通行证进入的。
Of course the above remarks are not intended to depreciate the great value of this book, alike in itself, and in its practical teaching, in its clear enunciation of a retribution as awaiting man, and in its important bearing on the New Testament revelation of the.] is first described in the language of Stoicism, [f Vv.当然，上述言论是不打算贬值的伟大的价值，这本书，无论是在本身，并在其实践教学，在其明确的阐述，一个报应，因为等待的男子，并在其重要的，关系到新约圣经的启示。 ]是第一所描述的语言，生活俭朴， [法的VV 。 22-24.] and afterwards set forth, in that of Platonism, [g Vv. 22日至24日。 ]和事后提出，在这方面的柏拉图， [克的VV 。 25-29.] as 'the breath of the power of God;' as 'a pure influence flowing from the glory of the Almighty;' 'the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness.' 25日至29日。 ] 『呼吸上帝的力量; '作为'一个纯粹的影响，从流动的荣耀，全能的; ' ， '的亮度永恒的光， unspotted的一面镜子，上帝的力量，以及形象他的善良。 Similarly, we have [a In ch.同样，我们有[一，在CH 。 viii.八。 7.] a Stoical enumeration of the four cardinal virtues, temperance, prudence, justice, and fortitude, and close by it the Platonic idea of the soul's pre-existence, [b In vv. 7 。 ] stoical枚举四项基本原则的美德，节制，审慎，正义，和毅力，并关闭它在柏拉图的思想灵魂的预先存在， [ B在维维。 19, 20.] and of earth and matter pressing it down. 19日， 20日。 ]和地球与问题，迫切下来。 [c ix.碳九。 15.] How such views would point in the direction of the need of a perfect revelation from on high, as in the Bible, and of its rational possibility, need scarcely be shown. 15 。 ]如何，这些意见将在点的方向，需要一个完善的启示就高，正如在圣经中，其理性的可能性，需要很少显示。
But how did Eastern Judaism bear itself towards this Apocryphal literature? 但如何东部犹太教承担本身对这个猜测文学？ We find it described by a term which seems to correspond to our 'Apocrypha,' as Sepharim Genuzim,' 'hidden books,' ie, either such whose origin was hidden, or, more likely, books withdrawn from common or congregational use. Although they were, of course, carefully distinguished from the canonical Scriptures, as not being sacred, their use was not only allowed, but many of them are quoted in Talmudical writings. 我们觉得所描述的任期似乎对应到我们的' apocrypha ， '作为sepharim genuzim ' ， '隐藏的书籍， '即，无论是这样的，其原产地被隐藏，或更可能，书籍撤回从共同或公理使用，虽然他们，当然，仔细有别于典型经文，因为不是被神圣的，其使用不仅是允许的，但他们很多是引述在talmudical著作。 [1 Some Apocryphal books which have not been preserved to us are mentioned in Talmudical writings, among them one, 'The roll of the building of the Temple,' alas, lost to us! [ 1一些猜测书籍，其中有没有保存我们所提到的talmudical著作，其中一， '轧辊的建设庙， '唉，失去了我们！ Comp.可比。 Hamburger, vol.汉堡包，第二卷。 ii.二。 pp.页。 66-70.] 66-70 。 ]
In this respect they are placed on a very different footing from the so-called Sepharim Chitsonim, or 'outside books,' which probably included both the products of a certain class of Jewish Hellenistic literature, and the Siphrey Minim, or writings of the heretics. Against these Rabbinism can scarcely find terms of sufficient violence, even debarring from share in the world to come those who read them.在这方面他们是放置在一个非常不同的立足点从所谓sepharim chitsonim ，或'以外的书籍， '这可能既包括产品的某一个阶层的犹太希腊文学，和siphrey微量，或著作的异端。 对这些rabbinism几乎可以找到足够的条款，暴力，甚至debarring从份额，在世界来的那些谁读到它们。 [d Sanh 100.] This, not only because they were used in controversy, but because their secret influence on orthodox Judaism was dreaded. [ d sanh 100 。 ]这一点，这不仅是因为他们使用的争议，而是因为他们的秘密影响，对正统犹太教是可怕的。
For similar reasons, later Judaism forbade the use of the Apocrypha in the same manner as that of the Sepharim Chitsonim.出于同样的原因，后来犹太教禁止使用该apocrypha在同样的方式表示，在该sepharim chitsonim 。 But their influence had already made itself felt.但其影响力已作出本身认为。 The Apocrypha, the more greedily perused, not only for their glorification of Judaism, but that they were, so to speak, doubtful reading, which yet afforded a glimpse into that forbidden Greek world, opened the way for other Hellenistic literature, of which unacknowledged but frequent traces occur in Talmudical writings.该apocrypha ，更贪婪地阅读，不仅为他们歌颂犹太教，但他们这么说，怀疑读，其中还提供了一瞥即禁止希腊世界，开辟了道路，为其他希腊文学，其中不被承认但是，频繁的痕迹，发生在talmudical著作。 [2 Comp. [ 2可比。 Siegfried, Philo von Alex.齐格弗里德，斐洛冯徐家。 pp.页。 275-299, who, however, perhaps overstates the matter.] 275-299 ，谁，不过，可能夸大了这件事。 ]
To those who thus sought to weld Grecian thought with Hebrew revelation, two objects would naturally present themselves.那些谁，因此要求焊接希腊思想与希伯来文的启示，两个物体的自然存在本身。 They must try to connect their Greek philosophers with the Bible, and they must find beneath the letter of Scripture a deeper meaning, which would accord with philosophic truth.他们必须尝试连接他们的希腊哲学家与圣经，他们必须找到下方的信经文更深的意义，这将符合哲学真理。 So far as the text of Scripture was concerned, they had a method ready to hand.到目前为止，作为文本的经文而言，他们有一个方法，准备手。 The Stoic philosophers had busied themselves in finding a deeper allegorical meaning, especially in the writings of Homer.该stoic哲学家曾busied自己在寻找更深的寓言的意思，尤其是在荷马的著作。
By applying it to mythical stories, or to the popular beliefs, and by tracing the supposed symbolical meaning of names, numbers, &c., it became easy to prove almost anything, or to extract from these philosophical truths ethical principles, and even the later results of natural science.通过应用资讯科技以神话故事，或向民间信仰，以及追查假定的象征性意义的名称，数量，及长， 它成为容易证明，几乎任何东西，或提取从这些哲学真理的道德原则，甚至稍后结果自然科学。 [1 Comp. [ 1可比。 Siegfried, pp.齐格弗里德，聚丙烯。 9-16; Hartmann, Enge Verb. 9月16日;哈特曼，恩哥动词。 d.四 A. Test.答：测试。 mit d.麻省理工学院四 N., pp. 12月31日，页。 568-572.] Such a process was peculiarly pleasing to the imagination, and the results alike astounding and satisfactory, since as they could not be proved, so neither could they be disproved. 568-572 。 ]这样一个过程是peculiarly感到欣慰的想象力，和结果都惊人的和令人满意的，因为他们无法证明，因此也不能予以反驳。 This allegorical method [2 This is to be carefully distinguished from the typical interpretation and from the mystical, the type being prophetic, the mystery spiritually understood.] was the welcome key by which the Hellenists might unlock the hidden treasury of Scripture.这个寓言的方法[ 2 ，这是值得仔细有别于典型的释义及从神秘，类型被预言，神秘的精神上的理解。 ]是欢迎的关键，其中hellenists可能解锁隐藏的库务署的经文。
In point of fact, we find it applied so early as in the 'Wisdom of Solomon.'在点，事实上，我们发现它的应用，所以，早在'智慧的所罗门。 [3 Not to speak of such sounder interpretations as that of the brazen serpent (Wisd. xvi. 6, 7), and of the Fall (ii. 24), or of the view presented of the early history of the chosen race in ch. [ 3不要说这种健全的解释，即公然蛇（ wisd.十六。 6 ， 7 ）和秋季（ ii. 24 ） ，或该观点提出的早期历史所选择的种族在CH 。 x., we may mention as instances of allegorical interpretation that of the manna (xvi. 26-28), and of the high-priestly dress (xviii. 24), to which, no doubt, others might be added.十，我们可能会提及的实例寓言的解释是，该哪（ xvi. 26日至28日） ，和高priestly着装（ xviii. 24 ） ，其中，毫无疑问，其他人可能会增加。
But I cannot find sufficient evidence of this allegorical method in the Wisdom of Jesus the Son of Sirach.但我无法找到足够的证据证明这一方法在寓言的智慧，耶稣的儿子西拉奇。 The reasoning of Hartmann (us, pp. 542-547) seems to me greatly strained.推理哈特曼（美，第542-547 ）在我看来，极大地紧张。 Of the existence of allegorical interpretations in the Synoptic Gospels, or of any connection with Hellenism, such as Hartmann, Siegfried, and Loesner (Obs. ad. NT e Phil. Alex) put into them, I cannot, on examination, discover any evidence.对存在的寓言的解释，在天气福音，或任何涉嫌与希腊，如哈特曼，齐格弗里德，并勒斯内（ obs.的广告。新台币e菲尔。徐家）投入他们，我不能，对考试，发现任何证据。 Similarity of expressions, or even of thought, afford no evidence of inward connection.相似的表达，甚至是思想，能力，没有证据显示外来的连接。 Of the Gospel by St. John we shall speak in the sequel.的福音由圣约翰我们会发言，在续集中。 In the Pauline Epistles we find, as might be expected, some allegorical interpretations, chiefly in those to the Corinthians, perhaps owing to the connection of that church with Apollos.在宝莲，书信，我们发现，正如大家可以预料，一些寓言的解释，主要是在那些向哥林多前书，也许是由于连接该教堂与apollos 。 Comp here 1 Cor.可比在这里一肺心病。 ix.九。 9; x.九;十。 4 (Philo, Quod deter. potiori insid. 31); 2 Cor. 4 （斐洛，并且阻止。 potiori insid 。月31日） ; 2肺心病。 iii.三。 16; Gal.第16条; GAL的。 iv.四。 21. 21 。 Of the Epistle to the Hebrews and the Apocalypse we cannot here speak.]该书信，以希伯来和启示，我们不能在这里发言。 ]
But as yet Hellenism had scarcely left the domain of sober interpretation.但至今希腊很少离开域清醒的解释。 it is otherwise in the letter of the Pseudo-Aristeas, to which reference has already been made.这是否则在信中的伪aristeas ，其中已经提到。 [4 See p. [ 4见P. 25.] Here the wildest symbolism is put into the mouth of the High-Priest Eleazar, to convince Aristeas and his fellow-ambassador that the Mosaic ordinances concerning food had not only a political reason, to keep Israel separate from impious nations, and a sanitary one, but chiefly a mystical meaning. 25 。 ]在这里疯狂的象征意义，是把口，高神父埃莱亚萨，说服aristeas和他的同胞-驻华大使表示，花叶条例的有关食物已不仅是一个政治原因，使以色列从impious单独的国家，和一个卫生之一，但主要是一神秘的意义。 The birds allowed for food were all tame and pure, and they fed on corn or vegetable products, the opposite being the case with those forbidden.鸟类，让食物都驯服和纯洁性，他们美联储对玉米或蔬菜产品，相反，既然如此，与那些被禁止的。
The first lesson which this was intended to teach was, that Israel must be just, and not seek to obtain aught from others by violence; but, so to speak, imitate the habits of those birds which were allowed them.第一次的教训，这用意是教导是，以色列必须公正，而不是设法获得aught从他人的暴力行为;不过，可以这么说，模仿的习惯，这些鸟类，其中，让他们。 The next lesson would be, that each must learn to govern his passions and inclinations.未来的教训，会，每个必须学习如何执政，他的激情和倾向。 Similarly, the direction about cloven hoofs pointed to the need of making separation, that is, between good and evil; and that about chewing the cud to the need of remembering, viz.同样，方向约开心蹄指出，必须使分离，即是善和恶的;约有咀嚼该cud到需要记忆，即。 God and His will.上帝和他的意愿。 [1 A similar principle applied to the prohibition of such species as the mouse or the weasel, not only because they destroyed everything, but because they latter, from its mode of conceiving and bearing, symbolized listening to evil tales, and exaggerated, lying, or malicious speech.] [ 1类似的原则适用于禁止这些物种作为鼠标，或weasel ，这不仅是因为他们摧毁了一切，而是因为他们后者，其模式的构想和轴承，象征着听邪恶的故事，和夸大，说谎，或恶意讲话。 ]
In such manner, according to Aristeas, did the High Priest go through the catalogue of things forbidden, and of animals to be sacrificed, showing from their 'hidden meaning' the majesty and sanctity of the Law.在这样的方式，根据aristeas ，有没有高神父通过目录的东西，禁止和动物而被牺牲，显示从他们的'隐藏的意义， '陛下和法律尊严。 [2 Of course this method is constantly adopted by Josephus. [ 2 ，当然这种方法是不断通过约瑟夫。 Comp.可比。 for example, Ant.举例来说，蚂蚁。 iii.三。 1. 1 。 6; 7. 6 7 。 7.] 7 。 ]
This was an important line to take, and it differed in principle from the allegorical method adopted by the Eastern Jews.这是一项重要的路线，采取，并有不同的原则，从寓言采用的方法，东部地区的犹太人。 Not only the Dorshey Reshumoth, [3 Or Dorshey Chamuroth, searchers of difficult passages.不仅dorshey reshumoth ， [ 3或dorshey chamuroth ，搜寻困难的通道。 Zunz.聪茨。 Gottesd. gottesd 。 Vortr. vortr 。 p.体育 323. 323 。 note b.] or searches out of the subtleties of Scripture, of their indications, but even the ordinry Haggadist employed, indeed, allegoric interpretations.注意乙]或搜查出细微的经文，他们的迹象，不过，即使ordinry haggadist雇用，事实上，寓言的解释。 Thereby Akiba vindicated for the 'Song of Songs' its place in the Canon.从而秋叶平反，为'歌的歌曲'的地方，其在佳能。 Did not Scripture say: 'One thing spake God, twofold is what I heard,' [a Ps.没有经文说： '一件事， spake上帝，有两个是我所听到的， ' [一的PS 。 lxii. lxii 。 11; Sanh.第11条; sanh 。 34 a.] and did not this imply a twofold meaning; nay, could not the Torah be explained by many different methods? 34答：并没有，这意味着两方面的意义;不，不能神训解释，由许多不同的方法呢？ [4 The seventy languages in which the Law was supposed to have been written below Mount Ebal (Sotah vii. 5). [ 4 70何种语文，法律本来是要被写入下面的山ebal （ sotah七。 5 ） 。
I cannot help feeling this may in part also refer to the various modes of interpreting Holy Scripture, and that there is an allusion to this Shabb.我不能帮助感觉，这也许部分，也指以各种方式解释圣经，是有提到这shabb 。 88 b, where Ps. 88 b ，其中的PS 。 lxviii. lxviii 。 12. 12 。 and Jer.和哲。 xxiii.二十三。 29, are quoted, the latter to show that the word of God is like a hammer that breaks the rock in a thousand pieces. 29日，被引用，后者表明上帝的话就像一个锤打破岩石在1千件。 Comp.可比。 Rashi on Gen. xxxiii. rashi对将军三十三。 20.] What, for example, was the water which Israel sought in the wilderness, or the bread and raiment which Jacob asked in Bethel, but the Torah and the dignity which it conferred? 20 。 ]是什么，例如，水，其中要求以色列在旷野，或面包和raiment ，其中雅各布问在伯特利，但犹太教律法和尊严，它赋予？ But in all these, and innumerable similar instances, the allegorical interpretation was only an application of Scripture for homiletical purposes, not a searching into a rationale beneath, such as that of the Hellenists.但在所有这些，和无数类似的事例中，寓言的解释只是一个应用的经文为homiletical目的，而不是一个寻找到合理的下方，如认为该hellenists 。
The latter the Rabbis would have utterly repudiated, on their express principle that 'Scripture goes not beyond its plain meaning.'后者的拉比会完全否定，对他们表达的原则， '经文云：不超出其平原的意思。 [5 Perhaps we ought here to point out one of the most important principles of Rabbinism, which has been almost entirely overlooked in modern criticism of the Talmud. [ 5 ，也许我们应该在这里指出，其中最重要的原则rabbinism ，已几乎完全忽略了在现代的批评，犹太法典。 It is this: that any ordinance, not only of the Divine law, but of the Rabbis, even though only given for a particular time or occasion, or for a special reason, remains in full force for all time unless it be expressly recalled (Betsah 5 b).它是这样的：任何条例，不仅是神圣的法律，但拉比，即使只为某一特定时间或场合，或为一个特别的原因，仍然是在充分的力量，所有的时间，除非它明确地回忆（ betsah五b ）款。 Thus Maimonides (Sepher ha Mitsv.) declares the law to extirpate the Canaanites as continuing in its obligations.因此，迈蒙尼德（ sepher公顷mitsv ）宣布依法extirpate该canaanites继续在履行其义务。 The inferences as to the perpetual obligation, not only of the ceremonial law, but of sacrifices, will be obvious, and their bearing on the Jewish controversy need not be explained.推论，以永恒的义务，不仅典礼法律，但牺牲，将非常明显，和他们的关系到犹太人的争议，无须加以解释。 Comp.可比。 Chief Rabbi Holdheim.首席拉比霍尔德海姆。 d.四 Ceremonial Gesetz in Messasreich, 1845.]典礼gesetz在messasreich ， 1845 。 ]
They sternly insisted, that we ought not to search into the ulterior object and rationale of a law, but simply obey it. But it was this very rationale of the Law which the Alexandrians sought to find under its letter. 他们严肃地坚持，我们不应该搜索到不可告人的对象和理由，法律，而只是听从它，但正是这种非常理的法律，其中alexandrians设法找到根据其信。 It was in this sense that Aristobulus, a Hellenist Jew of Alexandria, [b About 160 BC] sought to explain Scripture.正是在这个意义上说，阿里斯托布鲁斯， hellenist犹太人的亚历山大，并[ b约160名卑诗省]寻求解释经文。 Only a fragment of his work, which seems to have been a Commentary on the Pentateuch, dedicated to King Ptolemy (Philometor), has been preserved to us (by Clement of Alexandria, and by Eusebius [a Praepar. Evang. vii. 14. 1 ; vii. 10. 1-17; xiii. 12.]).只是一个片段，他的工作，这似乎已评上pentateuch ，致力于王托勒密（ philometor ） ，一直保存到我们（克莱门特在亚历山大，和尤西比乌斯[ praepar 。埃旺。七。 14 。一;七。 10 。 1月17日;十三。 12 。 ] ） 。 According to Clement of Alexandria, his aim was, 'to bring the Peripatetic philosophy out of the law of Moses, and out of the other prophets.'根据克莱门特的亚历山大，他的目标是， '把巡回哲学出来的法律，郑慕智，出于其他的先知。
Thus, when we read that God stood, it meant the stable order of the world; that He created the world in six days, the orderly succession of time; the rest of the Sabbath, the preservation of what was created.因此，当我们读到，上帝为，这意味着稳定的秩序的世界;他创造了世界上六天，有秩序地继承的时间;其余的安息日，保存是什么造成的。 And in such manner could the whole system of Aristotle be found in the Bible.并以这种方式可以整个系统的亚里士多德被发现在圣经中。 But how was this to be accounted for?但究竟是如何，这是占了呢？ Of course, the Bible had not learned from Aristotle, but he and all the other philosphers had learned from the Bible.当然，圣经没有据悉，从亚里士多德，但他和所有其他philosphers学会了从圣经。 Thus, according to Aristobulus, Pythagoras, Plato, and all the other sages had really learned from Moses, and the broken rays found in their writings were united in all their glory in the Torah.因此，根据阿里斯托布鲁斯，毕达哥拉斯，柏拉图，和所有其他的圣贤真的据悉，由郑慕智，以及破碎的射线发现，在他们的著作被美国在其所有的荣耀，在诵读经文。
It was a tempting path on which to enter, and one on which there was no standing still.这是一个诱人的路径上，进入，和一对，其中有没有停滞不前。 It only remained to give fixedness to the allegorical method by reducing it to certain principles, or canons of criticism, and to form the heterogeneous mass of Grecian philosophemes and Jewish theologumena into a compact, if not homogeneous system.它不仅仍然给予fixedness ，以寓言的方法，减少它的某些原则，或大炮的批评，并形成了大量的异构希腊philosophemes和犹太theologumena成为一个紧凑，如果不是均匀的制度。 This was the work of Philo of Alexandria, born about 20 BC It concerns us not here to inquire what were the intermediate links between Aristobulus and Philo.这是工作的斐洛在亚历山大，出生约20年，它的关切，我们不在这里，询问是什么人中间环节之间的阿里斯托布鲁斯和斐洛。 Another and more important point claims our attention.另一个更重要的一点要求我们的注意。
If ancient Greek philosophy knew the teaching of Moses, where was the historic evidence for it?如果古希腊哲学知道教学，郑慕智，是历史性的证据呢？ If such did not exist, it must somehow be invented.如不存在，它必须在某种程度上发明。 Orpheus was a name which had always lent itself to literary fraud, [b As Val. orpheus是一个名称，该名称一直借给自己的文学欺诈， [ B为val 。 Kenaer puts it, Daitr. kenaer的说法， daitr 。 de Aristob.德aristob 。 Jud. jud 。 p.体育 73.] and so Aristobulus boldly produces (whether of his own or of others' making) a number of spurious citations from Hesiod, Homer, Linus, but especially from Orpheus, all Biblical and Jewish in their cast. 73 。 ]等阿里斯托布鲁斯大胆产生（无论是自己或别人的决策）的一些似是而非的引文从赫西奥德，荷马，莱纳斯，但尤其是从orpheus ，所有圣经和犹太人在他们的演员。 Aristobulus was neither the first nor the last to commit such fraud.阿里斯托布鲁斯既不是第一也不是最后犯下这种欺诈行为。 The Jewish Sibyl boldly, and, as we shall see, successfully personated the heathen oracles.犹太sibyl大胆，而且正如我们将看到，成功personated该heathen签。 And this opens, generally, quite a vista of Jewish-Grecia literature.和这将打开，一般来说，有不少Vista的犹太-希腊文学。 In the second, and even in the third century before Christ, there were Hellenist historians, such as Eupolemus, Artapanus, Demetrius, and Aristeas; tragic and epic poets, suc