The Agrapha of Jesus is a term coined by 18th-century German scholar JG Körner for sayings attributed to Jesus Christ that are not contained in the Gospels.该agrapha耶稣的是一个词是由18世纪的德国学者jg körner为熟语归功于耶稣基督说，是不包含在福音。 In 1897 and 1903 valuable papyri containing such sayings were discovered at Oxyrhyncus, in what is now Egypt.在1897年和1903年的宝贵papyri含有这种说法被发现在oxyrhyncus ，在现在的埃及。 A book of such sayings of Jesus was, in early traditions, attributed to Saint Matthew, one of the 12 apostles.一本书，这种说法的耶稣，在早期传统，归因于圣马太福音，其中的12个门徒。 The designation agrapha (Greek, "unwritten things") reflects the view that these sayings represent the survival of an oral tradition that developed independently of the tradition embodied in the written Gospels.指定agrapha （希腊语， "不成文的东西" ）体现了这一观点，认为这些说法代表了生存的口头传统，即各自独立发展的传统，体现在书面福音。 Most of the sayings are preserved in the Talmud, in the apocryphal Gospel of Thomas, in the writings of the Fathers of the Church, and in various Muslim sources.大部份的说法都保存在犹太法典中，在猜测福音的托马斯，在写作的，教会的神父，以及在各个穆斯林来源。
In addition to sayings preserved in extracanonical sources, there are several that occur within the text of the New Testament but outside the Gospels.除了熟语保存在extracanonical来源，有几个说，发生在文新约圣经，但外界福音。 A famous example is the saying "It is more blessed to give than to receive," attributed to Jesus by Saint Paul in a speech reported in Acts 20:35.一个著名的例子是说： "这是施比受更为有福接受" ，归因于耶稣圣保罗在一次讲话报道，在行为20:35 。 Similarly, in 1 Corinthians 11:24-25, Paul purports to quote Christ's remarks before the Last Supper, using words that are similar but not identical to those of Luke 22:19-20.同样，在哥林多前书11:24-25 ，保罗意图借此引述基督的言论之前，最后的晚餐，用字是相似但不完全相同的那些路加福音22:19-20 。 Paul's quotation in 1 Corinthians is itself quoted in the 4th-century Apostolic Constitutions (8.12), but in the latter work an explanatory comment by Paul ("You are proclaiming the Lord's death until he comes," 1 Corinthians 11:26) is recorded as the words of Jesus ("You are proclaiming my death until I come").保罗的报价在哥林多前书本身是引述在第四届世纪的使徒宪法（ 8.12 ） ，但在后者的工作，一份解释性评论保罗（ "你是宣告主的死，直到他来了， "哥林多前书11:26 ） ，是记录由于字的耶稣（ "你是我的，宣告死亡的，直到我来" ） 。 This development suggests one way in which the agrapha may have grown.这一事态发展表明，一个以何种方式agrapha可能增加。
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A name first used, in 1776, by JG Körner, for the Sayings of Jesus that have come down to us outside the canonical Gospels.一个名字首次使用， 1776 ，由jg körner ，为熟语的耶稣已经下降到外面，我们的典型福音。 After Alfred Resch had chosen the expression, as the title for his learned work on these Sayings (1889), its technical meaning was generally accepted.经过阿尔弗雷德resch选择了表达，正如标题为他的了解，这些工作熟语（ 1889年） ，其技术含义是普遍接受。 We shall consider, first, the limits of the Agrapha; secondly, the criteria of their genuineness; thirdly, the list of those that are probably authentic.我们会考虑：第一，限制的agrapha ;其次，标准及其真实性;第三，这些列个清单，是可能作准。
LIMITS限额
The Agrapha must satisfy three conditions:该agrapha必须满足三个条件：
they must be Sayings, not discourses;他们必须熟语，而不是话语;
they must be Sayings of Jesus;他们必须熟语的耶稣;
they must not be contained in the canonical Gospels.他们必须不包含在正则福音。
(a) Being mere Sayings, and not discourses, the Agrapha do not embrace the lengthy sections ascribed to Jesus in the "Didascalia" and the "Pistis Sophia." （一）仅仅熟语，而不是话语， agrapha不拥抱冗长路段归功于耶稣在" didascalia "和"信实的上智" 。 These works contain also some brief quotations of alleged words of Jesus, though they may have to be excluded from the Sayings for other reasons.这些作品，也包含了一些简单的报价被指控的话，耶稣，虽然他们可能要被排除在熟语及其他原因。 Such seems to be the Saying in "Didasc. Syr."这种似乎是说，在" didasc 。 syr " 。 II, 8 (ed. Lagarde, p. 14); "A man is unapproved, if he be untempted."二， 8 （编辑lagarde ，第14页） ， "一名男子，是未经批准的，如果他被untempted " 。
(b) Being Sayings of Jesus, the Agrapha do not embrace: (1) The Sayings contained in religious romances, such as we find in the apocryphal Gospels, the apocryphal Acts, or the Letter of Christ to Abgar (Eus. Hist. Eccl., I, 13). （二）被熟语的耶稣， agrapha不拥抱： （ 1 ）的说法载于宗教传奇，如我们发现在猜测福音，猜测的行为，或信基督的阿布加尔（ eus.历史。 eccl ，一， 13 ） 。 (2) Scripture passages ascribed to Jesus by a mere oversight. （ 2 ）经文段落归功于耶稣由一个单纯的监督。 Thus "Didasc. Apost. Syr."因此， " didasc 。 apost 。 syr " 。 (ed. Lagarde, p. 11, line 12) assigns to the Lord the words of Prov., xv, 1 (Sept.), "Wrath destroyeth even wise men". （编辑lagarde ，第11页， 12号线）转让给上帝的话，省， 15 ， 1 （ 9月） ， "愤怒destroyeth甚至智者" 。 (3) The expressions attributed to Jesus by the mistake of transcribers. （ 3 ）表达归功于耶稣是由错误的抄写员。 The Epistle of Barnabas, iv, 9, reads: "As the son of God says, Let us resist all iniquity, and hold it in hatred."该坟墓的石碑，四，九，写着： "作为上帝的儿子说，让我们抵制一切邪恶中，并举行它在仇恨" 。 But this is merely a rendering of a mistake of the Latin scribe who wrote "sicut dicit filius Dei", instead of "sicut decet filios Dei", the true rendering of the Greek òs prépei uìoîs Theoû.但是，这仅仅是绘制一个错误的拉刀的人写道： " sicut dicit filius dei " ，而不是" sicut decet菲廖斯dei " ，真正的绘制希腊òs prépei uìoîs theoû 。 (4) The Sayings attributed to Jesus by mere conjecture. （ 4 ）熟语归功于耶稣单凭猜测。 Resch has put forth the conjecture that the words of Clem. resch提出了猜想的话克兰姆。 Alex.徐家。 Strom. strom 。 I, 8, 41, "These are they who ply their looms and weave nothing, saith the Scripture", refer to a Saying of Jesus, though there is no solid foundation for this belief.一， 8 ， 41 ， "这是他们心头织机和织造从无到有，朱红，经文" ，是指一个说法的耶稣，虽然没有坚实的基础，这个信念。
(c) Coming down to us through channels outside the canonical Gospels, the Agrapha do not comprise: (1) Mere parallel forms, or amplifications, or, again, combinations of Sayings contained in the canonical Gospels. （三）的呐喊穿越外渠道典型福音， agrapha不包括： （ 1 ）仅仅是平行的形式，或扩增，或者，让我们再组合熟语中的典型福音。 Thus we find a combination of Matt., vi, 19; x, 9; Luke, xii, 33, in Ephr.因此，我们找到一个结合马特，六， 19 ; X的9名;路加，第十二章， 33岁，住在ephr 。 Syr. syr 。 Test.测试。 (opp. Græce, ed. Assemani, II, 232): "For I heard the Good Teacher in the divine gospels saying to his disciples, Get you nothing on earth." （ opp. græce ，教育署。 assemani ，二， 232 ）说： "因为我听到好老师在神圣的福音说，以他的弟子，你没有在地球上" 。 (2) Homiletical paragraphs of Jesus, thoughts given by ancient writers. （ 2 ） homiletical段落耶稣，思考所给予的古代作家。 Thus Hippolytus (Demonstr. adv. Judæos, VII) paraphrases Ps.因此hippolytus （ demonstr. ADV的。 judæos ，第七章）段是聚苯乙烯。 lxviii (lxix), 26: "Whence he saith, Let their temple, Father, be desolate." lxviii （ lxix ） ， 26 ： "何时会有他仰，让他们的寺庙，父亲，被荒凉" 。
CRITERIA OF GENUINENESS标准道地
The genuineness of the Agrapha may be inferred partly from external and partly from internal evidence.道地的agrapha可以推断，部分来自外部，部分则来自内部的证据。
(a) External Evidence.–First determine the independent source or sources by which any Saying in question has been preserved, and then see whether the earliest authority for the Saying is of such date and character than it might reasonably have had access to extra-canonical tradition. （一）外部evidence. -首先确定独立的消息来源或来源，其中有句俗话问题终于被保存下来，然后看看是否最早管理局的说法是这样的日期和性格比它可能合理地进行了访问，以课外典型的传统。 For Papias and Justin Martyr such access may be admitted, but hardly for a writer of the fourth century.为papias和贾斯汀烈士这种机会可被接纳，但很难对一个作家的第四个世纪。 These are extreme cases; the main difficulty is concerned with the intermediate writers.这些都是极端的情况下;主要的困难是担心与中间作家。
(b) Internal Evidence.–The next question is, whether the Saying under consideration is consistent with the thought and spirit of Jesus as manifested in the canonical gospels. （二）内部evidence. -接下来的问题是，是否说正在考虑是一致的思想和精神，耶稣是体现在典型福音。 If a negative conclusion be reached in this investigation, the proof must be completed by finding a fair explanation of the rise of the Saying.如果否定结论达成共识，在本次调查，证明必须完成找到一个公平的解释崛起的说法。
LIST OF AUTHENTIC AGRAPHA名单上的正宗agrapha
The sources from which the authentic Agrapha may be gathered are: (a) the New Testament and the New Testament manuscripts; (b) the Apocryphal tradition; (c) the patristic citations; and (d) the so-called "Oxyrhynchus Logia" of Jesus.该消息来源透露，其中正宗agrapha可能聚集是： （一）新约圣经和新约圣经的手稿; （二）猜测传统; （三）教父的嘉奖和（ d ）所谓的" oxyrhynchus logia "耶稣的。 Agrapha contained in Jewish or Mohammedan sources may be curious, but they are hardly authentic. agrapha载犹太人或穆罕默德来源可能是好奇，但他们很难作准。 Since the criticism of the Agrapha is in most cases difficult, and often unsatisfactory, frequent disagreement in the critical results must be expected as a matter of course.由于批评的agrapha在大多数情况下是困难的，而且往往不理想，经常分歧，在重大成果必须预期作为理所当然的。 The following Agrapha are probably genuine sayings of Jesus.以下agrapha很可能是真正的熟语的耶稣。
(a) In the New Testament and the New Testament manuscripts: In Codices D and Phi, and in some versions of Matt., xx, 28, "But ye seek from the small to increase, and from the greater to be less." （一）在新约圣经和新约圣经的手稿： codices D和潜在危险装置，并在某些版本的马特， XX条， 28 " ，但叶寻求来自小增加，而从更大的是不足" 。 In Codex D of Luke, vi, 4: "On the same day, seeing one working on the Sabbath, he said to him: Man, if thou knowest what thou doest, blessed art thou; but if thou knowest not, thou art accursed and a transgressor of the Law."食品法典署署长路加，六，四： "就在同一天，看到一工作就安息日，他跟他说：人，你若知什么你的旨意，是有福的你，但如果你知不，祢招致谴责和transgressor的法会" 。 In Acts, xx, 35, "Remember the word of the Lord Jesus, how he said: It is a more blessed thing to give, rather than to receive."在行为， XX条， 35条， "记住这个词的主耶稣，他说：这是一个受更为有福的事付出，而不是接受" 。
(b) In apocryphal tradition: In the Gospel according to the Hebrews (Jerome, Ezech., xviii, 7): "In the Gospel which the Nazarenes are accustomed to read, that according to the Hebrews, there is put among the greatest crimes he who shall have grieved the spirit of his brother." （ b ）在猜测传统：在福音根据希伯来人（杰罗姆， ezech ， 18 ， 7 ）说： "在福音中，其中nazarenes习惯于阅读，即根据希伯来人，有把其中最大的罪行他的人应具有悲痛的精神，他的弟弟" 。 In the same Gospel (Jerome, Eph., v, 3 sq.): "In the Hebrew Gospel too we read of the Lord saying to the disciples: And never, said he, rejoice, except when you have looked upon your brother in love."在同一个福音（杰罗姆，以弗所书，五，三平方）说： "在希伯来文的福音太我们读到的耶和华说，向弟子：决不，他说，庆幸，除非当你看过后，你哥哥在爱" 。 In Apostolic Church-Order, 26: "For he said to us before, when he was teaching: That which is weak shall be saved through that which is strong."在使徒教会阶， 26 ： "因为他对我们说，以前，当他教学：那是弱者必得救，透过那是坚强" 。 In "Acta Philippi", 34: "For the Lord said to me: Except ye make the lower into the upper and the left into the right, ye shall not enter into my kingdom."在"学报Philippi撰写" ， 34 ： "耶和华对我说：除叶令下到上和左到右，叶不得进入我的王国" 。
(c) In patristic citations: Justin Martyr, Dial. （ c ）在教父引文：贾斯汀烈士，拨号。 47: "Wherefore also our Lord Jesus Christ said, In whatsoever things I apprehend you, in those I shall judge you." 47 ： "人哪，也是我们的主耶稣基督说，无论在怎样的事情，逮捕你，在那些我会审判你" 。 Clement of Alexandria, Strom.克莱门特的亚历山德里亚， strom 。 I, 24, 158: "For ask, he says for the great things, and the small shall be added to you."一， 24 ， 158 ： "请问，他说，为维护社会政治稳定的事情，和小应说：你" 。 Clement of Alexandria, Strom.克莱门特的亚历山德里亚， strom 。 I, 28, 177: "Rightly therefore the Scripture also in its desire to make us such dialecticians, exhorts us: Be approved moneychangers, disapproving some things, but holding fast that which is good."一， 28 ， 177 ： "正确的，因此，经文又在其欲望，使我们这样dialecticians ，劝告我们：通过找换店，反对一些事情，但坚持认为这是个好" 。 Clement of Alexandria, Strom.克莱门特的亚历山德里亚， strom 。 V, 10, 64: "For not grudgingly, he saith, did the Lord declare in a certain gospel: My mystery is for me and for the sons of my house."五， 10 ， 64 ： "不勉强，他仰时，有没有勋爵宣布在某一个福音：我的奥秘是对我和儿子，我的家" 。 Origen, Homil.渊源， homil 。 in Jer., XX, 3: "But the Saviour himself saith: He who is near me is near the fire; he who is far from me, is far from the kingdom."在哲， XX条， 3 ： "但救世主自己仰：他是靠近我的是近火，他的人是远从我来说，是远远王国" 。
(d) In the Oxyrhynchus Logia: The first Logion is part of Luke, vi, 42; of the fourth, only the word "poverty" is left; the eighth, too, is badly mutilated. （ d ）在oxyrhynchus logia ：第一logion的一部分，卢克，六， 42 ;的第四次中，只有两个字"贫穷"是左;第八次，也是严重肢解。 The text of the other Logia is in a more satisfactory condition.全文另logia是在一个较为满意的状态。 Second Logion: "Jesus saith, Except you fast to the world, you shall in no wise find the kingdom of God."第二logion ： "耶稣仰，除非你快给世界，你不得在任何明智找到神的国度" 。 Third Logion: "Jesus saith, I stood in the midst of the world, and in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them, and my soul grieved over the sons of men, because they are blind in their heart, and see not."第三logion ： "耶稣仰，我站在我们在复杂多变的世界，在肉体中是我见过的他们，我发现所有的男人喝醉酒，并没有发现i athirst当中，我的灵魂悲痛逾儿子的男子，因为他们是盲人在心里，并没有看到" 。 Fifth Logion: "Jesus saith, Wherever there are two, they are not without God; and wherever there is one alone, I say I am with him. Raise the stone and there thou shalt find me; cleave the wood, and there am I."第五logion ： "耶稣仰，哪里有两个，他们也不是没有上帝;不管走到哪里，有一个单时，我说我是他的看法。提高石材有你找我; cleave木材，并有我" Sixth Logion: "Jesus saith, A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him."第六logion ： "耶稣仰，先知是不能接受的，在自己的国家，既不doth医师的工作，治愈后，他们说认识他" 。 Seventh Logion: "Jesus saith, A city built upon the top of a hill and stablished can neither fall nor be hid."第七届logion ： "耶稣仰，一个城市的建筑顶部的一宗山火，并stablished ，既不能下跌，也不能躲在" 。 Eighth Logion: "Jesus saith, Thou hearest with one ear . . ."第八届logion ： "耶稣仰，你hearest同一个耳朵… … 。 " Resch's contention that seventy-five Agrapha are probably genuine Sayings of Jesus harmonizes with the assumption that all spring from the same source, but does not commend itself to the judgment of other scholars. resch的争论75 agrapha很可能是真正的熟语耶稣的协调与假设所有弹簧来自同一来源，但并不推荐自己的判断，其他学者。
Publication information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by WGKofron.转录由wgkofron 。 With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume I. Published 1907.与感谢圣玛丽教堂，美国俄亥俄州阿克伦城天主教百科全书第一卷出版， 1907年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
ROPES in HAST., Dict.绳就得什么，字典。 of the Bible (New York, 1905); Sprüche Jesu, Texte und Untersuch., XIV, 2 (Leipzig, 1896); RESCH, Agrapha, Texte und Untersuch., VI (Leipzig, 1889); GRENFELL and HUNT, LOGIA IESOU, (Egypt Expl. Fund, London, 1897); LOCK AND S ANDAY, Sayings of Jesus (Oxford, 1897); NESTLER, NT supplementum (Leipzig, 1896).本圣经（纽约， 1905年） ; sprüche jesu ，案文und untersuch ，十四， 2 （莱比锡， 1896年） ; resch ， agrapha ，案文und untersuch ，六（莱比锡， 1889年） ;格兰和亨特， logia iesou ， （埃及expl 。基金，伦敦， 1897年） ;锁和S anday ，熟语的耶稣（牛津， 1897年） ; nestler ，新台币supplementum （莱比锡， 1896年） 。 Complete bibliographies will be found in most of the foregoing works.完整的书目会被发现，在大部分的前述工程。
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