The rendering of graphe, a Greek term occurring in the NT in reference to the canonical OT literature.渲染的graphe ，希腊中期发生在NT和参考的典型城市旅游局文学。 Its plural form denotes the entire collection of such compositions (Matt. 21:42; I Cor. 15:3-4), but when used in the singular, graphe can mean either a specified passage (Mark 12:10) or the constituent body of writings (Gal. 3:22).其复数形式是指整个收集这类成分。 （ 21时42分，我肺心病。 15:3-4 ） ，但使用时，在奇异， graphe可意味着要么指定通道（标记12:10 ）或制宪体著作（ gal. 3时22分） 。 The (Holy) Scriptures were referred to by the term hiera grammata on one occasion (II Tim. 3:15), while in the Pauline literature the word gramma ("writing") refers consistently to the Hebrew Torah or law. （圣）经文则转交由任期层次grammata一次（二添。 3:15 ） ，而在宝莲文学一词伽马（ "写" ） ，是指坚持以希伯来文诵读经文或法律。 The content of a particular verse, or group of verses, is sometimes described as to gegrammenon (Luke 20:17; II Cor. 4:13).内容的某一首诗，或一组小诗，有时被说成是向gegrammenon （卢克20时17分;二，肺心病。 4时13分） 。
The term "book" can describe a single composition (Jer. 25:13; Nah. 1:1; Luke 4:17), while the plural could indicate a collection of prophetic oracles (Dan. 9:2; II Tim. 4:13), both forms being used as a general designation of Scripture. "簿册"一词可以形容一个单一成分（ jer. 25:13 ; nah 。 1:1路加福音4时17分） ，而文字可以显示收集的预言果然签（ dan. 9时02分;第二添4 ： 13 ） ，这两种形式被用来作为一般指定的经文。 The divine author of this material is the Holy Spirit (Acts 28:25), and the writings that are the result of divine revelation and communication to the various biblical authors are said to be inspired (theopneustos, II Tim. 3:16).神圣的作者，这种材料是圣灵（使徒行28:25 ） ，以及著作认为，是由于神的启示与沟通，以各种圣经的作者据说受到启发（ theopneustos ，二添。 3:16 ） 。 Though grammatically passive, this term is dynamic in nature, meaning literally "God-breathed" in an outward rather than an inward direction.虽然文法被动的，现在这个名词是动态的性质，意义，从字面上来看， "神人心中的"在一个外向，而不是一个外来的方向。 God has "breathed out" Scripture as a function of his creative activity, making the revealed word of God authoritative for human salvation and instruction in divine truth.上帝"心中的"经文作为一个功能他的创作活动，使显示上帝的话权威性，为人类救赎，并在教学中使用神圣真理。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Bibliography
参考书目
EJ Young, Thy
Word Is Truth; R. Mayer, NIDNTT, III, 482-97.对EJ年轻人，你的字是真;传译Mayer表示，
nidntt ，三， 482-97 。
Scripture invariably in the New Testament denotes that definite collection of sacred books, regarded as given by inspiration of God, which we usually call the Old Testament (2 Tim. 3:15, 16; John 20:9; Gal. 3:22; 2 Pet. 1:20).经文总是在新约圣经意味着一定的收集神圣的书籍，视为所给予的启示上帝的，而我们通常称之为旧约（ 2添。 3:15 ，第16条;约翰20时09分;加尔。 3时22分;二宠物。 1:20 ） 。 It was God's purpose thus to perpetuate his revealed will.这是上帝的宗旨，因此，要维持他透露会。 From time to time he raised up men to commit to writing in an infallible record the revelation he gave.他不时提出了男子致力于写作，在一个犯错的纪录，启示了他。 The "Scripture," or collection of sacred writtings, was thus enlarged from time to time as God saw necessary. "经文" ，或收取神圣writtings ，因此放大，从时间，以时间作为神看见必要的。 We have now a completed "Scripture," consisting of the Old and New Testaments.我们现在已经完成的"经文" ，其中包括旧的和新约。 The Old Testament canon in the time of our Lord was precisely the same as that which we now possess under that name.旧约佳能在的时候，我们的主正是一样，我们现在已经拥有根据这一名称。 He placed the seal of his own authority on this collection of writings, as all equally given by inspiration (Matt. 5:17; 7:12; 22:40; Luke 16: 29, 31).他把印章的，他自己的权威就这本文集的著作，因为都同样给予的启示。 （ 5时17分; 7时12分; 22时40分;路加福音16 ： 29 ， 31 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Sacred Scripture is one of the several names denoting the inspired writings which make up the Old and New Testament.神圣的经文就是其中的几个名字，代表不同的灵感著作，其中弥补旧的和新约圣经。
I. USE OF THE WORD一，使用的字
The corresponding Latin word scriptura occurs in some passages of the Vulgate in the general sense of "writing"; eg, Ex., xxxii, 16: "the writing also of God was graven in the tables"; again, II Par., xxxvi, 22: "who [Cyrus] commanded it to be proclaimed through all his kingdom, and by writing also".相应的拉丁词scriptura发生在一些段落的vulgate在一般意义上的"书面形式" ;例如，当然，三十二， 16 ： "写作也是上帝的是graven在统计表" ;再次，二杆，三十六， 22 ： "谁[居鲁士]指挥的，它被宣布为所有通过他的王国，并以书面形式也" 。 In other passages of the Vulgate the word denotes a private (Tob., viii, 24) or public (Ezra 2:62; Nehemiah 7:64) written document, a catalogue or index (Ps. lxxxvi, 6), or finally portions of Scripture, such as the canticle of Ezechias (Isaiah 38:5), and the sayings of the wise men (Ecclus., xliv, 5).在其他段落的vulgate字，是指私人（ tob. ，八， 24 ）或公共（以斯拉2:62 ;尼希米记7:64 ）的书面文件，目录或索引（雅歌lxxxvi ， 6 ） ，或最后部分的经文，如以canticle的埃泽希亚什（以赛亚书38:5 ） ，和熟语的智者（ ecclus. ，四十四， 5 ） 。 The writer of II Par., xxx, 5, 18, refers to prescriptions of the Law by the formula "as it is written", which is rendered by the Septuagint translators kata ten graphen; para ten graphen, "according to Scripture".作者的第二杆。了XXX ， 5 ， 18 ，是指医生处方的法律，由公式" ，因为它是写" ，这是提供由septuagint译员字10 graphen ;第10 graphen ， "根据经文" 。 The same expression is found in I Esdr., iii, 4, and II Esdr., viii, 15; here we have the beginning of the later form of appeal to the authority of the inspired books gegraptai (Matthew 4:4, 6, 10; 21:13; etc.), or kathos gegraptai (Romans 1:11; 2:24, etc.), "it is written", "as it is written".同时表达的是，发现在I esdr ，三，四，第一和第二esdr ，第八， 15人;这里，我们已经开始了后来形式的上诉，以权威的启发书籍gegraptai （马太4时04分， 6 ，第10条; 21:13 ;等） ，或kathos gegraptai （罗马书1时11分; 2点24分，等） ， "这是写" ， "因为它是书面" 。
As the verb graphein was thus employed to denote passages of the sacred writings, so the corresponding noun he graphe gradually came to signify what is pre-eminently the writing, or the inspired writing.作为动词graphein因此受雇于以标示通道神圣的著作，所以相应的名词，他graphe逐渐地意味着什么最重要的作用是写作，或灵感写作。 This use of the word may be seen in John, vii, 38; x, 35; Acts, viii, 32; Rom., iv, 3; ix, 17; Gal., iii, 8; iv, 30; II Tim., iii, 16; James, ii, 8; I Pet., ii, 6; II Pet., i, 20; the plural form of the noun, ai graphai, is used in the same sense in Matt., xxi, 42; xxii, 29; xxvi, 54; Mark, xii, 24; xiv, 49; Luke, xxiv, 27, 45; John, v, 39; Acts, xvii, 2, 17; xviii, 24, 28; I Cor., xv, 3, 4.这一词的使用，可视为在约翰，第七章， 38岁; X的35条;行为，第八条， 32条;光碟，四，三;第九， 17人;加尔，三，八;四， 30 ;二添。第三章， 16条;詹姆斯第一，二，八，我的宠物。第一，二，六;第二宠物。来说，我和20名;复数形式的名词，爱graphai组成，可用于在同一意义上的Matt ， 21 ， 42 ; 22 ， 29 ; 26 ， 54 ;大关，第十二章， 24岁;十四， 49 ;卢克， 24条，第27 ，第45条;约翰，五， 39岁;行为，第十七章， 2 ， 17 ; 18 ， 24 ， 28 ，我肺心病。 ， 15 ， 3 ， 4 。 In a similar sense are employed the expressions graphai hagiai (Romans 1:2), ai graphai ton propheton (Matthew 26:56), graphai prophetikai (Romans 16:26).在一个类似的意义上是受雇于表达graphai hagiai （罗1:2 ） ，爱graphai吨propheton （马太26:56 ） ， graphai prophetikai （罗马书16:26 ） 。 The word has a somewhat modified sense in Christ's question, "and have you not read this scripture" (Mark 12:10).在Word有一个略加修改的意义，在基督的问题， "你有没有看过这份经文" （马克12:10 ） 。 In the language of Christ and the Apostles the expression "scripture" or "scriptures" denotes the sacred books of the Jews.在语文的耶稣和使徒表达的"经文"或"经文" ，是指神圣的书籍的犹太人。 The New Testament uses the expressions in this sense about fifty times; but they occur more frequently in the Fourth Gospel and the Epistles than in the synoptic Gospels.新约圣经用词句在这个意义上约50倍，但较常发生在第四福音和教会中比在天气福音。 At times, the contents of Scripture are indicated more accurately as comprising the Law and the Prophets (Romans 3:21; Acts 28:23), or the Law of Moses, the Prophets, and the Psalms (Luke 24:44).有时，内容经文显示更准确，因为包括律法和先知（罗马书3时21分;行为28:23 ） ，或摩西的律法，先知，以及诗篇（路加福音24:44 ） 。 The Apostle St. Peter extends the designation Scripture also to tas loipas graphas (2 Peter 3:16), denoting the Pauline Epistles; St. Paul (1 Timothy 5:18) seems to refer by the same expression to both Deuteronomy 25:4 and Luke 10:7.使徒圣彼得延伸指定的经文也以评审制度loipas graphas （ 2彼得3:16 ） ，代表宝莲书信;圣保罗（ 1蒂莫西5时18分） ，似乎是指由同一体现了双方申命记25:4和卢克10时07分。
It is disputed whether the word graphe in the singular is ever used of the Old Testament as a whole.这是有争议一词是否graphe在奇异的是使用过的旧约作为一个整体。 Lightfoot (Galatians 3:22) expresses the opinion that the singular graphe in the New Testament always means a particular passage of Scripture. lightfoot （加拉太3时22分）感谢认为奇异graphe在新约圣经，总是意味着某个特定的经文。 But in Rom., iv, 3, he modifies his view, appealing to Dr. Vaughan's statement of the case.但在ROM ，四，三，他修改了他的看法，呼吁博士沃恩的声明中的情况。 He believes that the usage of St. John may admit a doubt, though he does not think so, personally; but St. Paul's practice is absolute and uniform.他认为，使用圣约翰5月承认，毫无疑问，虽然他不认为如此，个人，但圣保罗的做法是绝对的和统一的。 Mr. Hort says (1 Peter 2:6) that in St. John and St. Paul he graphe is capable of being understood as approximating to the collective sense (cf. Westcott, "Hebr.", pp. 474 sqq.; Deissmann, "Bibelstudien", pp. 108 sqq., Eng. tr., pp. 112 sqq., Warfield, "Pres. and Reform. Review", X, July, 1899, pp. 472 sqq.). hort先生说： （ 1彼得2时06分）在圣约翰和圣保罗，他graphe是能够被理解为逼近，以集体意识（参见westcott ， "黑布尔" ，第474 sqq 。 ;戴斯曼" bibelstudien " ，第108 sqq ，英文的TR ，第112 sqq ，沃菲尔德， "介绍。和改革。检讨" ， X代表， 7月， 1899年，第472 sqq ） 。 Here arises the question whether the expression of St. Peter (II, Pet., iii, 16) tas loipas graphas refers to a collection of St. Paul's Epistles.这里出现的问题是能否表达的圣彼得（二，宠物，三， 16 ）教师评审制loipas graphas指的是收集的圣保罗的书信。 Spitta contends that the term graphai is used in a general non-technical meaning, denoting only writings of St. Paul's associates (Spitta, "Der zweite Brief des Petrus und der Brief des Judas", 1885, p. 294).施皮塔争辩说，任期graphai是用在一般非技术含义，指只有著作的圣保禄的联营公司（施皮塔， "明镜zweite万简短Petrus餐厅und明镜简短万犹大" ， 1885年，页294 ） 。 Zahn refers the term to writings of a religious character which could claim respect in Christian circles either on account of their authors or on account of their use in public worship (Einleitung, pp. 98 sqq., 108). zahn指一词的著作具有宗教性质，可以得到尊重，在基督教界要么根据其作者或根据其使用在公共崇拜（ einleitung ，第98 sqq ， 108 ） 。 But Mr. FH Chase adheres to the principle that the phrase ai graphai used absolutely points to a definite and recognized collection of writings, ie, Scriptures.但先生跳频大通坚持一个原则，就是一句爱graphai用绝对点，以一个明确和公认的收集著作，即经文。 The accompanying words, kai, tas loipas, and the verb streblousin in the context confirm Mr. Chase in his conviction (cf. Dict. of the Bible, III, p. 810b).陪同的话，启，评审制度loipas ，动词streblousin在背景确认大通先生在他的信念（参见字典。的圣经，第三，第810b ） 。
II.二。 NATURE OF SCRIPTURE性质经文
A. According to the Jews答：据向犹太人
Whether the terms graphe, graphai, and their synonymous expressions to biblion (Nehemiah 8:8), ta biblia (Dan., ix, 2), kephalis bibliou (Psalm 39:8), he iera biblos (2 Maccabees 8:23), ta biblia ta hagia (1 Maccabees 12:9), ta iera grammata (2 Timothy 3:15) refer to particular writings or to a collection of books, they at least show the existence of a number of written documents the authority of which was generally accepted as supreme.是否该条款graphe ， graphai ，其同义表达，以biblion （尼希米记8时08分） ，钽快报（ dan. ，第九章， 2 ） ， kephalis bibliou （诗篇39:8 ） ，他iera biblos （ 2马加比8时23分） ，钽快报电讯局长hagia （ 1马加比12时09分） ，钽iera grammata （提摩太后3:15 ） ，是指特定的著作或把收藏的书籍，他们至少表明存在着若干的书面文件的权威，其中被普遍接受为最高人民法院。 The nature of this authority may be inferred from a number of other passages.这种特性，管理局可以推断，从其他一些段落。 According to Deut., xxxi, 9-13, Moses wrote the Book of the Law (of the Lord), and delivered it to the priests that they might keep it and read it to the people; see also Ex., xvii, 14; Deut., xvii, 18-19; xxvii, 1; xxviii, 1; 58-61; xxix, 20; xxx, 10; xxxi, 26; 1 Samuel 10:25; 1 Kings 2:3; 2 Kings 22:8.据deut ，三十一， 9-13 ，摩西写这本书的法律（主） ，并交付给神父说，他们可能把这份文件是向人民负责;又见前，十七， 14 ; deut ，十七， 18日至19日;二十七， 1 ;二十八， 1 ; 58-61 ;第29届，第20条;三十， 10岁;三十一， 26日， 1塞缪尔10:25 1国王2:3 2国王22 ： 8 。 It is clear from 2 Kings 23:1-3, that towards the end of the Jewish kingdom the Book of the Law of the Lord was held in the highest honour as containing the precepts of the Lord Himself.很显然，从2国王23:1-3 ，在接近年底的犹太王国这本书的法主举行了最高荣誉，为遏制戒律了上帝。 That this was also the case after the Captivity, may be inferred from II Esdr., viii, 1-9, 13,14, 18; the book here mentioned contained the injuctions concerning the Feast of Tabernacles found in Lev., xxiii, 34 sq.; Deut., xvi, 13 sq., and is therefore identical with the pre-Exilic Sacred Books.这也是此案后圈养的，可以推断，从二esdr ，第八， 1-9 ， 13,14 ， 18岁;书中提到，在这里包含了injuctions关于住棚节发现列弗，二十三， 34平方米; deut ，十六， 13平方公里，是完全相同的，因此与预exilic神圣的书籍。 According to I Mach., i, 57-59, Antiochus commanded the Books of the Law of the Lord to be burned and their retainers to slain.据了解马赫。来说，我和57-59 ，安提阿古指挥书籍的法主被烧毁，他们的家臣，以杀害。 We learn from II Mach., ii, 13, that at the time of Nehemias there existed a collection of books containing historical, prophetical, and psalmodic writings; since the collection is represented as unifrom, and since the portions were considered as certainly of Divine authority, we may infer that this characteristic was ascribed to all, at least in some degree.我们从二马赫。第一，二， 13 ，在时间内赫米亚斯存在藏书含历史， prophetical ， psalmodic著作;以来收集的是派均匀，而且由于部分，被视为当然的神权威，我们可以推断，这一特点是归功于所有的，至少在一定程度上。 Coming down to the time of Christ, we find that Flavius Josephus attributes to the twenty-two protocanonical books of the Old Testament Divine authority, maintaining that they had been written under Divine inspiration and that they contain God's teachings (Contra Appion., I, vi-viii).今后回落到时候基督的，我们发现flavius约瑟夫属性向22 protocanonical书籍的旧约神的权威，维护他们已被书面下神圣的启示，并含有上帝的教诲（矛盾appion 。来说，我六-八） 。 The Hellenist Philo too is acquainted with the three parts of the sacred Jewish books to which he ascribes an irrefragable authority, because they contain God's oracles expressed through the instrumentality of the sacred writers ("De vit. Mosis", pp. 469, 658 sq.; "De monarchia", p. 564).该hellenist斐洛是太熟悉的3个部分神圣的犹太书籍，因为他赋予一个不可争辩的权威，因为它们含有上帝的签表示，通过工具性的神圣的作家（ "时点维生素。 mosis " ，第469条， 658平方; "德monarchia " ，页564 ） 。
B. According to Christian Living乙根据基督教生活
This concept of Scripture is fully upheld by the Christian teaching.这个概念的经文是完全坚持由基督教教义。 Jesus Christ Himself appeals to the authority of Scripture, "Search the scriptures" (John 5:39); He maintains that "one jot, or one tittle shall not pass of the law, till all be fulfilled" (Matthew 5:18); He regards it as a principle that "the Scripture cannot be broken" (John 10:35); He presents the word of Scripture as the word of the eternal Father (John 5:33-41), as the word of a writer inspired by the Holy Ghost (Matthew 22:43), as the word of God (Matthew 19:4-5; 22:31); He declares that "all things must needs be fulfilled which are written in the law of Moses, and in the prophets, and in the psalms, concerning me (Luke 24:44). The Apostles knew that "prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Ghost" (2 Peter 1:21); they regarded "all scripture, inspired of God" as "profitable to teach, to reprove, to correct, to instruct in justice" (2 Timothy 3:16). They considered the words of Scripture as the words of God speaking in the inspired writer or by the mouth of the inspired writer (Hebrews 4:7; Acts 1:15-16; 4:25). Finally, they appealed to Scripture as to an irresistible authority (Rom., passim), they supposed that parts of Scripture have a typical sense such as only God can employ (John 19:36; Hebrews 1:5; 7:3 sqq.), and they derived most important conclusions even from a few words or certain grammatical forms of Scripture (Galatians 3:16; Hebrews 12:26-27). It is not surprising, then, that the earliest Christian writers speak in the same strain of the Scriptures. St. Clement of Rome (I Cor., xlv) tells his readers to search the Scriptures for the truthful expressions of the Holy Ghost. St. Irenæus (Adv. haer., II, xxxviii, 2) considers the Scriptures as uttered by the Word of God and His Spirit. Origen testifies that it is granted by both Jews and Christians that the Bible was written under (the influence of) the Holy Ghost (Contra Cels., V, x); again, he considers it as proven by Christ's dwelling in the flesh that the Law and the Prophets were written by a heavenly charisma, and that the writings believed to be the words of God are not men's work (De princ., iv, vi). St. Clement of Alexandria receives the voice of God who has given the Scriptures, as a reliable proof (Strom., ii).耶稣基督自己的上诉，以权威的经文" ，搜索会念经" （约翰福音5时39分） ，他认为， "一个记事本，或一微量不得通过的法律，直至全部完成了" （马太5时18分）他认为这是一个原则，即"圣经不能分割" （约翰福音10:35 ） ;他介绍了字的经文，因为这个词的永恒之父（约翰福音5:33-41 ） ，因为这个词的一个作家灵感来自圣灵（马太22时43分） ，因为上帝的话（马太19:4-5 ; 22时31分） ，他宣称： "所有的事情必须需要履行哪些是写在法律中的摩西，和在先知，并在诗篇，关于我的（路加福音24:44 ） 。使徒们知道"的预言来不是由意志为转移的，在任何时候：但圣男神的发言过程中，灵感源于圣灵" （二彼得1时21分） ，他们把"所有的经文，激励着上帝的"说成是"有利可图的教导，要谴责，以正确的，要责成正义" （提摩太后3:16 ） ，他们考虑的话经文作为换句话说上帝的发言激发的作家，还是由口的灵感作家（希伯来书4时07分;行径1:15 ;四时二十五分） ，最后，他们呼吁经文中，以一种不可阻挡管理局（罗马书，各处） ，使她们认为部分经文中有一个典型的意义，如只有上帝可以聘用（约翰19时36分;希伯来1:5 ; 7:3 sqq ） ，他们得出的最重要的结论，甚至从几句话或某些语法形式的经文（加拉太3:16 ;希伯来书12:26-27 ） 。这一点也不奇怪，那么，最早的基督教作家发言，在同一菌株的圣经，圣克莱门特的罗马（林前，四十五）告诉他的读者，以搜索念经，为如实地表达圣灵，圣irenæus （ adv. haer 。第一，二，三十八， 2 ）认为圣经出自上帝的话和他的精神。渊源，证明它是授予两个犹太人和基督徒认为圣经写下（的影响）圣灵（矛盾cels ，五，十） ;再次，他认为这是证明了基督的住家，在肉体认为法律与先知写的是天堂的魅力，并认为著作相信是的话，上帝是不是男人的工作（德原理，四，六） 。圣克莱门特亚历山大收到的声音上帝给了经文，作为一个可靠证明（ strom. ，二） 。
C. According to Ecclesiastical Documents三，根据教会文件
Not to multiply patristic testimony for the Divine authority of Scripture, we may add the official doctrine of the Church on the nature of Sacred Scripture.不是以倍数计教父的证词，为神圣的权威，经文中，我们有可能会增加官方教义的教会就什么性质的神圣经文。 The fifth ecumenical council condemned Theodore of Mopsuestia for his opposition against the Divine authority of the books of Solomon, the Book of Job, and the Canticle of Canticles.第五合一安理会谴责西奥多的摩普绥提亚，他反对神的权威书籍的索罗门，这本书的工作，以及canticle的canticles 。 Since the fourth century the teaching of the Church concerning the nature of the Bible is practically summed up in the dogmatic formula that God is the author of Sacred Scripture.自从四世纪的教学教会有关的性质圣经实际上是总结了在教条式的公式，即上帝是作者的神圣经文。 According to the first chapter of the Council of Carthage (AD 398), bishops before being consecrated must express their belief in this formula, and this profession of faith is exacted of them even today.根据第一章的理事会迦太基（公元398 ） ，主教，然后consecrated必须表达自己的信仰，在这个计算公式，和这个行业的信念，是付出，他们即使到了今天。 In the thirteenth century, Innocent III imposed this formula on the Waldensians; Clement IV exacted its acceptance from Michael Palaeologus, and the emperor actually accepted it in his letter to the Second Council of Lyons (1272).在13世纪，无辜的三强加给这个公式就waldensians ;克莱门特四付出它接受来自迈克尔palaeologus ，皇帝实际上接受了它在他的信中，以第二届理事会莱昂斯（ 1272 ） 。 The same formula was repeated in the fifteenth century by Eugenius IV in his Decree for the Jacobites, in the sixteenth century by the Council of Trent (Sess. IV, decr. de can. Script.), and in the nineteenth century by the Vatican Council.同样的公式反复，在15世纪由eugenius四，在他的法令，为jacobites ，在十六世纪由理事会的遄达（ sess.四，下降， 。德能。剧本） ，并在19世纪由梵蒂冈荷。 What is implied in this Divine authorship of Sacred Scripture, and how it is to be explained, has been set forth in the article INSPIRATION.什么是隐含在这神圣的著作权，神圣的经文，以及它是如何加以解释，已提出在这篇文章的灵感。
III.三。 COLLECTION OF SACRED BOOKS收集的神圣书籍
What has been said implies that Scripture does not refer to any single book, but comprises a number of books written at different times and by different writers working under the inspiration of the Holy Ghost.什么有人说，意味着经文中并没有提及任何单一的书，但包含了一些书，在不同的时间和不同的作家下工作的启示圣灵。 Hence the question, how could such a collection be made, and how was it made in point of fact?因此，一个问题，怎么可能这样一个收集，以及如何被它在点的事实？
A. Question of Right答：问题的权利
The main difficulty as to the first question (quoestio juris) arises from the fact that a book must be Divinely inspired in order to lay claim to the dignity of being regarded as Scripture.主要的困难，以第一个问题（ quoestio法学）源于这样一个事实，即书中必须神圣的，以奠定声称的尊严被视为圣经。 Various methods have been suggested for ascertaining the fact of inspiration.各种方法已经被提出，为查清事实的启示。 It has been claimed that so-called internal criteria are sufficient to lead us to the knowledge of this fact.它一直宣称有所谓的内部标准，足以带领我们到知识的这一事实。 But on closer investigation they prove inadequate.但仔细调查，他们证明不足。
Miracles and prophecies require a Divine intervention in order that they may happen, not in order that they may be recorded; hence a work relating miracles or prophecies is not necessarily inspired.奇迹与预言，需要一个神圣的干预，使他们都有可能发生，而不是为了它们可以被记录，因此工作有关的神迹或预言并不一定是激动的心情。
The so-called ethico-aesthetic criterium is inadequate.那些所谓ethico审美评价标准是不够的。 It fails to establish that certain portions of Scripture are inspired writings, eg, the genealogical tables, and the summary accounts of the kings of Juda, while it favours the inspiration of several post-Apostolic works, eg, of the "Imitation of Christ", and of the "Epistles" of St. Ignatius Martyr.它未能确定的某些部分经文是灵感的著作，例如，系谱表，并简要帐目国王的juda ，虽然它有利于故事的灵感几个后使徒工程，例如，对"模仿基督" ，和"教会"的圣依纳爵烈士。
The same must be said of the psychological criterium, or the effect which the perusal of Scripture produces in the heart of the reader.同时必须指出的心理评价标准，或效果，其中细读经文生产中的核心读者。 Such emotions are subjective, and vary in different readers.这种情绪是主观主义， 18144不同的读者。 The Epistle of St. James appeared strawlike to Luther, divine to Calvin.该坟墓的圣雅各福群会出现strawlike以路德，神，以卡尔文。
These internal criteria are inadequate even if they be taken collectively.这些内部标准都是不足的，即使他们采取集体经营。 Wrong keys are unable to open a lock whether they be used singly or collectively.错钥匙打不开锁，不管它们是单用或集体。
Other students of this subject have endeavored to establish Apostolic authorship as a criterium of inspiration.其他同学的这个课题已经发放完毕，以建立使徒著作权作为评价标准的灵感。 But this answer does not give us a criterium for the inspiration of the Old Testament books, nor does it touch the inspiration of the Gospels of St. Mark and St. Luke, neither of whom was an Apostle.但这个答案并没有给我们一个评价标准，为故事的灵感旧约书籍，也没有触动灵感的福音中的圣马克和圣卢克，任何一人是一个传道者。 Besides, the Apostles were endowed with the gift of infallibility in their teaching, and in their writing as far as it formed part of their teaching; but infallibility in writing does not imply inspiration.此外，使徒保罗得天独厚的礼物infallibility在其教学，并在其写作而言，它的组成部分，其教学，但infallibility在写作并不意味着灵感。 Certain writings of the Roman pontiff may be infallible, but they are not inspired; God is not their author.某些著作的罗马教宗可能会犯错，但他们不是备受鼓舞;上帝是不是他们的作者。 Nor can the criterium of inspiration be placed in the testimony of history. ，也无法评价标准的启示摆在见证着历史。 For inspiration is a supernatural fact, known only to God and probably to the inspired writer.灵感是一种超自然的事实，只知道给上帝，并有可能激发的作家。 Hence human testimony concerning inspiration is based, at best, on the testimony of one person who is, naturally speaking, an interested party in the matter concerning which he testifies.因此，人类的证词有关的灵感是基础，在最好的，对证词的一个人，自然是说，有利害关系的当事人在这件事有关，他证明了。 The history of the false prophets of former times as well as of our own day teaches us the futility of such testimony.历史上的假先知的前时代，以及我们自己的一天教导我们的徒劳此种证词。 It is true that miracles and prophecy may, at times, confirm such human testimony as to the inspiration of a work.这是事实的奇迹和预言可能，有些时候，证实了这种人类的证词，以故事的灵感一项工作。 But, in the first place, not all inspired writers have been prophets or workers of miracles; in the second place, in order that prophecies or miracles may serve as proof of inspiration, it must be clear that the miracles were performed, and the prophecies were uttered, to establish the fact in question; in the third place, if this condition be verified, the testimony for inspiration is no longer merely human, but it has become Divine.但是，摆在首位，但并非所有的灵感作家已先知或工人的奇迹，在第二位的，为了预言或奇迹，可作为证据的灵感，它必须明确的神迹表演，并预言被讳莫如深，以确定事实问题，在第三地进行，这种状况如不加以核实情况后，证词灵感，已不再仅仅是人类，但它已成为神圣的。 No one will doubt the sufficiency of Divine testimony to establish the fact of inspiration; on the other hand, no one can deny the need of such testimony in order that we may distinguish with certainty between an inspired and a non-inspired book.没有人会怀疑，有足够的神圣的证词，以确定事实的启示;另一方面，没有人可以否认需要这样的证词，以使我们可以区分与确定性之间的一种鼓舞和非灵感的书。
B. Question of Fact二是事实问题
It is a rather difficult problem to state with certainty, how and when the several books of the Old and the New Testament were received as sacred by the religious community.这是一个相当困难的问题，以国家与确定性，如何及何时几本书的老人和新约全书共收到作为神圣的，由宗教社区。 Deut., xxxi, 9, 24 sqq., informs us that Moses delivered the Book of the Law to the Levites and the ancients of Israel to be deposited "in the side of the ark of the covenant"; according to Deut., xvii, 18, the king had to procure for himself a copy of at least a part of the book, so as to "read it all the days of his life". deut ，三十一， 9 ， 24 sqq ，告诉我们，郑慕智发表了这本书的法律，以利与古人的以色列能存入" ，在一边的方舟的盟约" ;据deut ，十七， 18 ，国王不得不采购为自己的副本，至少有一部份书中，以"阅读，它的所有日子里，他的生活" 。 Josue (xxiv, 26) added his portion to the law-book of Israel, and this may be regarded as the second step in the collection of the Old Testament writings. josue （ 24 ， 26 ）补充，他的部分法律书籍的以色列，而这可能被视为第二个步骤，在收集旧约著作。 According to Is., xxxiv, 16, and Jer., xxxvi, 4, the prophets Isaias and Jeremias collected their respective prophetic utterances.据是，三十四， 16 ，哲，三十六， 4 ，先知们伊萨亚斯罗和jeremias收集各自的先知性话语。 The words of II Par., xxix, 30, lead us to suppose that in the days of King Ezechias there either existed or originated a collection of the Psalms of David and of Asaph.字的第二杆，二十九，三十日，带领我们去假定在天景埃泽希亚什有要么存在或源自收藏诗篇大卫和asaph 。 From Prov., xxv, 1, one may infer that about the same time there was made a collection of the Solomonic writings, which may have been added to the collection of psalms.从省，二十五， 1 ，可以推断，大约同一时间，因此作出了收缴的solomonic著作，它可能已被加入到收集的诗篇。 In the second century BC the Minor Prophets had been collected into one work (Ecclus., xlix, 12) which is cited in Acts, vii, 42, as "the books of the prophets".在公元前二世纪未成年人的先知，已收集到1个工作人员（ ecclus. ， xlix ， 12 ） ，这是引用的行为，第七章， 42条，为"书籍的先知" 。 The expressions found in Dan., ix, 2, and I Mach., xii, 9, suggest that even these smaller collections had been gathered into a larger body of sacred books.意向书中发现丹，九，二，我和马赫，十二，九，显示即使这些规模较小的藏品已聚集成更大的机构神圣的书籍。 Such a larger collection is certainly implied in the words II Mach., ii, 13, and the prologue of Ecclesiasticus.这样一个较大的收藏当然是隐含在词二马赫。第一，二，十三，及开场白ecclesiasticus 。 Since these two passages mention the main divisions of the Old-Testament canon, this latter must have been completed, at least with regard to the earlier books, during the course of the second century BC由于这两个通道，何况主要的分部的老遗嘱佳能，后者必须已经完成，至少对于较早的书籍，在落实过程中西元前二世纪。
It is generally granted that the Jews in the time of Jesus Christ acknowledged as canonical or included in their collection of sacred writings all the so-called protocanonical books of the Old Testament.人们一般都认为，犹太人的时候，耶稣基督被公认是典型或列入其收藏的神圣著作一切所谓protocanonical书籍的旧约。 Christ and the Apostles endorsed this faith of the Jews, so that we have Divine authority for their Scriptural character.耶稣和使徒赞同这种信仰的犹太人，使我们有神圣的权力为自己的圣经的性格。 As there are solid reasons for maintaining that some of the New-Testament writers made use of the Septuagint version which contained the deuterocanonical books of the Old Testament, these latter too are in so far attested as part of Sacred Scripture.由于有坚实的理由，为维护这部分新约圣经的作者利用了septuagint版本，其中载有次经书的旧约，这后者也是在这么远核签的一部分神圣的经文。 Again, II Pet., iii, 15-16, ranks all the Epistles of St. Paul with the "other scriptures", and I Tim., v, 18, seems to quote Luke, x, 7, and to place it on a level with Deut., xxv, 4.再次，二宠物，三， 15-16 ，排名所有教会中的圣保罗与"其他经文" ，我添。 ，五， 18岁，似乎引用路加福音，第十，第7 ，并把它摆在水平与deut ，二十五， 4 。 But these arguments for the canonicity of the deuterocanonical books of the Old Testament, of the Pauline Epistles, and of the Gospel of St. Luke do not exclude all reasonable doubt.但这些论点为正规的次经书的旧约，对宝莲，书信和福音的圣卢克并不排除一切合理怀疑。 Only the Church, the infallible bearer of tradition, can furnish us invincible certainty as to the number of the Divinely inspired books of both the Old and the New Testament.只有教会，不会犯错误的旗手的传统，能向我们立于不败之地确定性，至于有多少了神圣的书籍两新和旧的遗书。 See CANON OF THE HOLY SCRIPTURES.看到佳能的圣经。
IV.四。 DIVISION OF SCRIPTURE部经文
A. Old and New Testaments答：旧约及新约
As the two dispensations of grace separated from each other by the advent of Jesus are called the Old and the New Testament (Matthew 26:28; 2 Corinthians 3:14), so were the inspired writings belonging to either economy of grace from the earliest times called books of the Old or of the New Testament, or simply the Old or the New Testament.由于两dispensations的恩典相互离不开的，由其他的来临，耶稣是所谓旧的和新约圣经（马太26:28 ;哥林多后3时14分） ，因此被激发的著作，属于无论是经济的宽限期，从最早的时代所谓书籍的旧或新约圣经，或者干脆旧的，还是新约圣经。 This name of the two great divisions of the inspired writings has been practically common among Latin Christians from the time of Tertullian, though Tertullian himself frequently employs the name "Instrumentum" or legally authentic document; Cassiodorus uses the title "Sacred Pandects", or sacred digest of law.这个名字的两个伟大师的灵感写作实际上已共同在拉丁美洲，从基督徒的时候，戴尔都良，虽然戴尔都良本人经常采用的名称"的文书" ，或在法律上的真实文件; cassiodorus用途，题目是"神圣pandects " ，或神圣消化的法律。
B. Protocanonical and Deuterocanonical乙protocanonical和次经
The word "canon" denoted at first the material rule, or instrument, employed in various trades; in a metaphorical sense it signified the form of perfection that had to be attained in the various arts or trades.两个字： "佳能" ，指责当初材料的细则或文书，受聘于各个行业，在一个隐喻意义上讲，它标志着的形式完善了，要达到的，在各种艺术或行业。 In this metaphorical sense some of the early Fathers urged the canon of truth, the canon of tradition, the canon of faith, the canon of the Church against the erroneous tenets of the early heretics (St. Clem., "I Cor.", vii; Clem. of Alex., "Strom.", xvi; Orig., "De princip.", IV, ix; etc.).在这个意义上的隐喻一些早期的父亲促请佳能的真相，佳能的传统文化中，佳能的信念，佳能的教会反对错误的原理，早期异教徒（圣克兰姆， "我肺心病" ，七;克兰姆。徐家， " strom " ，第十六章; orig ， "德原理" ，第四，第九等） 。 St. Irenæus employed another metaphor, calling the Fourth Gospel the canon of truth (Adv. haer., III, xi); St. Isidore of Pelusium applies the name to all the inspired writings (Epist., iv, 14).圣irenæus受雇于另一隐喻，呼唤着第四福音佳能的真理（ adv. haer ，三，十一） ，圣伊西多尔的pelusium适用的名字，所有的灵感著作（ epist. ，四， 14 ） 。 About the time of St. Augustine (Contra Crescent., II, xxxix) and St. Jerome (Prolog. gal.), the word "canon" began to denote the collection of Sacred Scriptures; among later writers it is used practically in the sense of catalogue of inspired books.关于时间的圣奥古斯丁（矛盾与红新月会。第一，二， XXXIX ）和圣杰罗姆（ prolog.加尔） ， "佳能" ，开始以标示收集神圣的经文，其中后来的作家，它是用来几乎在责任感目录灵感书籍。 In the sixteenth century, Sixtus Senensis, OP, distinguished between protocanonical and deuterocanonical books.在十六世纪， Sixtus的senensis ，作品，区分protocanonical和次经书。 This distinction does not indicate a difference of authority, but only a difference of time at which the books were recognized by the whole Church as Divinely inspired.这个区别，这并不表示两者相差权力，但只是一个时间之差，其中书籍则是公认的整个教会，因为神的鼓舞。 Deuterocanonical, therefore, are those books concerning the inspiration of which some Churches doubted more or less seriously for a time, but which were accepted by the whole Church as really inspired, after the question had been thoroughly investigated.次经，因此，是这些书籍有关的灵感，其中一些教会质疑较为严重，一时间，但被接受的整个教会，因为确实深受启发后，问题已得到彻底调查。 As to the Old Testament, the Books of Tobias, Judith, Wisdom, Ecclesiasticus, Baruch, I, II, Machabees, and alos Esther, x, 4- xvi, 24, Daniel, iii, 24-90, xiii, 1-xiv, 42, are in this sense deuterocanonical; the same must be said of the following New- Testament books and portions: Hebrews, James, II Peter, II, III John, Jude, Apocalypse, Mark, xiii, 9-20, Luke, xxii, 43-44, John, vii, 53-viii, 11.以旧约，书籍的托比亚斯，朱迪思，需要智慧，需要ecclesiasticus ， baruch ，一，二， machabees ，助理劳工事务主任埃丝特， X ，黑四-十六，二十四，丹尼尔，三， 2 4-90， 1 3， 1 - 1 4 ， 42 ，是从这个意义上讲次经;同时必须指出的下述新约圣经的书籍和部分：希伯来人，詹姆斯，彼得二，二，三庄，裘德，启示，做标记，十三， 9-20 ，路加福音22 ， 43-44 ，约翰，七， 53 -八， 11 。 Protestant writers often call the deuterocanonical Books of the Old Testament the Apocrypha.新教作家往往致电次经书的旧约的apocrypha 。
C. Tripartite Division of Testaments丙三方分工的见证
The prologue of Ecclesiasticus shows that the Old-Testament books were divided into three parts, the Law, the Prophets, and the Writings (the Hagiographa).序幕的ecclesiasticus显示，老式的遗嘱书分为三个部分，法，先知，和著作（ hagiographa ） 。 The same division is mentioned in Luke, xxiv, 44, and has been kept by the later Jews.同一师提到路加， 24 ， 44 ，并一直保存由后来犹太人。 The Law or the Torah comprises only the Pentateuch.法律或律法只包括pentateuch 。 The second part contains two sections: the former Prophets (Josue, Judges, Samuel, and Kings), and the latter Prophets (Isaias, Jeremias, Ezechiel, and the Minor Prophets, called the Twelve, and counted as one book).第二部分包含两个部分：前者是先知（ josue ，法官，萨穆埃尔，和国王） ，而后者是先知（伊萨亚斯罗， jeremias ， ezechiel ，以及未成年人的先知，称为十二，并算作一本书） 。 The third division embraces three kinds of books: first poetical books (Psalms, Proverbs, Job); secondly, the five Megilloth or Rolls (Canticle of Canticles, Ruth, Lamentations, Ecclesiastes, Esther); thirdly, the three remaining books (Daniel, Esdras, Paralipomenon).第三师包含了三种书：一是诗歌书籍（诗篇，谚语，就业） ;第二，五megilloth或卷纸（ canticle的canticles ，罗思，悲叹，传道书，埃丝特） ;第三，其余三项书籍（丹尼尔，埃斯德拉斯， paralipomenon ） 。 Hence, adding the five books of the first division to the eight of the second, and the eleven of the third, the entire Canon of the Jewish Scriptures embraces twenty-four books.因此，加入了五本书的第一部八个，把第二个，并有11项第三，整个佳能的犹太经文包含了04年的书。 Another arrangement connects Ruth with the Book of Judges, and Lamentations with Jeremias, and thus reduces the number of the books in the Canon to twenty-two.另一项安排连接罗思与这本书的法官，并悲叹与jeremias ，从而减少了数量的书本，在佳能公司，以22 。 The division of the New-Testament books into the Gospel and the Apostle (Evangelium et Apostolus, Evangelia et Apostoli, Evangelica et Apostolica) began in the writings of the Apostolic Fathers (St. Ignatius, "Ad Philad.", v; "Epist. ad Diogn., xi) and was commonly adopted about the end of the second century (St. Iren., "Adv. haer.", I, iii; Tert., "De praescr.", xxxiv; St. Clem. of Alex., "Strom.", VII, iii; etc.); but the more recent Fathers did not adhere to it. It has been found more convenient to divide both the Old Testament and the New into four, or still better into three parts. The four parts distinguish between legal, historical, didactic or doctrinal, and prophetic books, while the tripartite division adds the legal books (the Pentateuch and the Gospels) to the historical, and retains the other two classes, ie, the didactic and the prophetic books.该司的新约圣经书籍福音和使徒（ evangelium等apostolus ， evangelia等apostoli ， evangelica等apostolica ）开始在著作使徒父亲（圣伊格"专案philad 。 " ，第五章" ; epist公元diogn ，十一） ，并普遍采用的关于结束在公元二世纪（圣iren ， "副haer " ，一，三;叔， "德praescr " ，第三十四圣克兰姆。徐家， " strom " ，第七章，第三章，等等） ，但较近期的父亲没有坚持下去，它已经发现了更多的方便鸿沟旧约和新的四个角色，抑或仍然是更好地融入可分为三个部分。四个部分，分清法律，历史，说教或理论，并预言性的书籍，而三方分工增加了法律书籍（ pentateuch和福音） ，以历史的，并保留了其他两班，即初中并预言书籍。
D. Arrangement of Books四安排的书籍
The catalogue of the Council of Trent arranges the inspired books partly in a topological, partly in a chronological order.目录安理会的遄安排激发的图书，部分在拓扑，这部分是一个时间顺序。 In the Old Testament, we have first all the historical books, excepting the two books of the Machabees which were supposed to have been written last of all.在旧约中，我们首先所有历史书籍，除两本书的machabees被假定已书面上的一切。 These historical books are arranged according to the order of time of which they treat; the books of Tobias, Judith, and Ester, however, occupy the last place because they relate personal history.这些历史书籍，按照议事程序的时候，他们对待;帐簿托比亚斯，朱迪思，并酯，但是，占据最后一个地方，因为它们涉及个人的历史。 The body of didactic works occupies the second place in the Canon, being arranged in the order of time at which the writers are supposed to have lived.身体的说教作品占据第二位的佳能公司，被安排在该命令的时间在哪个作家是为了生活。 The third place is assigned to the Prophets, first the four Major and then the twelve Minor Prophets, according to their respective chronological order.第三位是分配给先知，先四大然后十二小先知，按照各自的顺序排列。 The Council follows a similar method in the arrangement of the New- Testament books.安理会如下类似的方法，在安排新约圣经书籍。 The first place is given to the historical books, ie, the Gospels and the Book of Acts; the Gospels follow the order of their reputed composition.首先是考虑到历史书籍，即福音书的行为;福音遵循的秩序，他们被誉为组成。 The second place is occupied by the didactic books, the Pauline Epistles preceding the Catholic.第二位是被占领的，由说教图书，宝莲，书信前款天主教。 The former are enumerated according to the order of dignity of the addresses and according to the importance of the matter treated.前者列举了根据该命令的尊严的地址，并根据事项的重要性对待。 Hence results the series: Romans; I, II Corinthians; Galatians; Ephesians; Philippians; Colossians; I, II, Thessalonians; I, II Timothy; Titus; Philemon; the Epistle to the Hebrews occupies the last place on account of its late reception into the canon.因而导致该系列：入乡随俗，我哥林多前书;加拉太;以弗所; philippians ;歌罗西书;一，二，撒罗尼迦我，提摩太;弟兄; philemon ;希伯来人书中占有上的地方就考虑到它的后期接待进入佳能公司。 In its disposition of the Catholic Epistles the Council follows the so- called western order: I, II Peter; I, II, III John; James; Jude; our Vulgate edition follows the oriental order (James; I, II, III, John; Jude) which seems to be based on Gal., ii, 9.在其处置的天主教教会理事会如下那些所谓西方命令：一，二彼得;一，二，三约翰;詹姆斯;裘德;我们vulgate版如下东方秩序（詹姆斯;一，二，三，约翰。 ;裘德） ，这似乎是基于半乳糖，二， 9 。 The Apocalypse occupies in the New Testament the place corresponding to that of the Prophets in the Old Testament.启示占有，在新约圣经的地方，对应的是先知们在旧约。
E. Liturgical Division体育礼仪师
The needs of liturgy occasioned a division of the inspired books into smaller parts.需要礼仪中的情况，进行记名表决的启发书成一些小的部分。 At the time of the Apostles it was a received custom to read in the synagogue service of the sabbath-day a portion of the Pentateuch (Acts 15:21) and a part of the Prophets (Luke 4:16; Acts 13:15, 27).在当时的使徒这是一个收到定制改为在犹太教堂服务的安息日-一天一个部分的pentateuch （使徒15时21分） ，以及部分的先知（全地;行为13:15 ， 27 ） 。 Hence the Pentateuch has been divided into fifty-four "parashas" according to the number of sabbaths in the intercalary lunar year.因此pentateuch已被划分为54 " parashas "根据人数安息日，在夹层农历年。 To each parasha corresponds a division of the prophetic writings, called haphtara.每一段落对应记名表决的先知性著作，所谓haphtara 。 The Talmud speaks of more minute divisions, pesukim, which almost resemble our verses.犹太法典提到更加分钟师， pesukim ，几乎类似于我们的小诗。 The Church transferred to the Christian Sunday the Jewish custom of reading part of the Scriptures in the assemblies of the faithful, but soon added to, or replaced, the Jewish lessons by parts of the New Testament (St. Just., "I Apol.", lxvii; Tert., "De praescr.", xxxvi, etc.).教会转移到基督教周日犹太人的传统阅读部分的经文，在集会的信徒，但随即补充说，更换，使犹太人的教训，通过部分的新约全书（圣刚， "我apol 。 " ， lxvii ;叔， "德praescr " ，三十六等） 。 Since the particular churches differed in the selection of the Sunday readings, this custom did not occasion any generally received division in the books of the New Testament.由于特定的教会有不同的选择对周日读，这种风俗没有任何场合普遍受到了司在书籍的新约圣经。 Besides, from the end of the fifth century, these Sunday lessons were no longer taken in order, but the sections were chosen as they fitted in with the ecclesiastical feasts and seasons.此外，从去年底的第五世纪，这些周日教训，不再采取命令，但该路段的选择，因为它们安装在与宗教节日和季节。
F. Divisions to facilitate reference楼分部，以方便参考
For the convenience of readers and students the text had to be divided more uniformly than we have hitherto seen.为方便读者阅读和学生，案文将其分为更均匀，比我们以前见过。 Such divisions are traced back to Tatian, in the second century.这种分歧是追溯到tatian ，在公元二世纪。 Ammonius, in the third, divided the Gospel text into 1162 kephalaia in order to facilitate a Gospel harmony. ammonius ，在第三，除以福音文本到1162 kephalaia以促进福音的和谐。 Eusebius, Euthalius, and others carried on this work of division in the following centuries, so that in the fifth or sixth the Gospels were divided into 318 parts (tituli), the Epistles into 254 (capitula), and the Apocalypse into 96 (24 sermones, 72 capitula).尤西比乌斯， euthalius ，和其他人进行了这方面的工作分工，在以下几百年，因此，在第五或第六的福音，分为318个零件（ tituli ） ，书信到254 （ capitula ） ，以及启示录到96 （ 24 sermones ， 72 capitula ） 。 Cassiodorus relates that the Old Testament text was divided into various parts (De inst. div. lit., I, ii). cassiodorus表示，旧约圣经文本被分成各个部分（德英斯特。理学系亮着，一，二） 。 But all these various partitions were too imperfect and too uneven for practical use, especially when in the thirteenth century concordances (see CONCORDANCES) began to be constructed.但所有这些不同的分割区过于完美，过于不平衡的实用化，特别是当在13世纪concordances （见concordances ）开始兴建。 About this time, Card.大约在这个时候，卡。 Stephen Langton, Archbishop of Canterbury, who died 1228, divided all the books of Scripture uniformly into chapters, a division which found its way almost immediately into the codices of the Vulgate version and even into some codices of the original texts, and passed into all the printed editions after the invention of printing.斯蒂芬langton ，坎特伯雷大主教，死于1228年，将所有书籍的经文均匀成章节的一个事业部，其中找到了自己的方式，几乎立即进入codices的vulgate版本，甚至到一些codices的原始文本，并通过成为所有印刷版后，发明了印刷业。 As the chapters were too long for ready reference, Cardinal Hugh of St. Cher divided them into smaller sections which he indicated by the capital letters A, B, etc. Robert Stephens, probably imitating R. Nathan (1437) divided the chapters into verses, and published his complete division into chapters and verses first in the Vulgate text (1548), and later on also in the Greek original of the New Testament (1551).作为章节太长供随时参考，枢机主教休圣cher分成更小的章节，其中他表示，由大写字母为A ， B ，等等罗伯特斯蒂芬斯，很可能模仿传译弥敦道（ 1437 ）划分章节纳入小诗并出版了他的完整划分章节和诗词中，首先在vulgate文（ 1548 ） ，后来又在希腊原来的新约圣经（ 1551 ） 。
V. SCRIPTURE五经文
Since Scripture is the written word of God, its contents are Divinely guaranteed truths, revealed either in the strict or the wider sense of the word.自经文是写上帝的话，其内容是神圣的保证真理，发现无论是在严格的或更广泛的意义上的字。 Again, since the inspiration of a writing cannot be known without Divine testimony, God must have revealed which are the books that constitute Sacred Scripture.再次，因为故事的灵感写作，不能被称为没有神的见证，神必须有发现，这是书籍构成的神圣经文。 Moreover, theologians teach that Christian Revelation was complete in the Apostles, and that its deposit was entrusted to the Apostles to guard and to promulgate.此外，神学教授说，基督教的启示是完整的，在使徒，而且其存款委托给门徒，以防范并颁布。 Hence the apostolic deposit of Revelation contained no merely Sacred Scripture in the abstract, but also the knowledge as to its constituent books.因此使徒存款的启示不只是圣经，在抽象的，但也是知识，以作为其组成书籍。 Scripture, then, is an Apostolic deposit entrusted to the Church, and to the Church belongs its lawful administration.经文中，那么，是一个使徒存款委托给教会，并教会属于其合法政府。 This position of Sacred Scripture in the Church implies the following consequences:这一立场的圣经，在教会意味着以下后果：
(1) The Apostles promulgated both the Old and New Testament as a document received from God. （ 1 ）使徒颁布两老和新约圣经作为一份文件，收到了来自上帝。 It is antecedently probable that God should not cast his written Word upon men as a mere windfall, coming from no known authority, but that he should entrust its publication to the care of those whom he was sending to preach the Gospel to all nations, and with whom he had promised to be for all days, even to the consummation of the world.这是有可能先行上帝应该不投他的文字后，男子仅仅作为横财，从没有已知的权威，但他应委托其出版，以照顾那些人，他被派遣来传福音给所有国家，并与他曾承诺要为所有的日子，甚至到了圆满的世界。 In conformity woth this principle, St. Jerome (De script. eccl.) says of the Gospel of St. Mark: "When Peter had heard it, he both approved of it and ordered it to be read in the churches".在整合woth在这个原则下，圣杰罗姆（德脚本。 eccl ）说，对福音的圣马克说： "当彼得听闻了，他都批准的，并命令他们在阅读该教堂" 。 The Fathers testify to the promulgation of Scripture by the Apostles where they treat of the transmission of the inspired writings.父亲作证颁布的经文，由使徒那里他们对待的传递激发的著作。
(2) The transmission of the inspired writings consists in the delivery of Scripture by the Apostles to their successors with the right, the duty, and the power to continue its promulgation, to preserve its integrity and identity, to explain its meaning, to use it in proving and illustrating Catholic teaching, to oppose and condemn any attack upon its doctrine, or any abuse of its meaning. （ 2 ）传递的灵感写作构成，在提供经文由使徒其接班人的权利，义务，并有权继续施行，以保存其完整性和一致性，解释其含义，没有使用它在证明，并说明天主教教学，反对和谴责任何攻击后，其学说，或任何滥用其意义。 We may infer all this from the character of the inspired writings and the nature of the Apostolate; but it is also attested by some of the weightiest writers of the early Church.我们可以推断，这一切都来自性格的灵感的著作和性质的使徒，但它也证明了由部分的weightiest作家的初期教会。 St. Irenæus insists upon these points against the Gnostics, who appealed to Scripture as to private historical documents.圣irenæus坚持这几点，对gnostics ，世卫组织呼吁经文中，以私人拥有的历史文件。 He excludes this Gnostic view, first by insisting on the mission of the Apostles and upon the succession in the Apostolate, especially as seen in the Church of Rome (Haer., III, 3-4); secondly, by showing that the preaching of the Apostles continued by their successors contains a supernatural guarantee of infallibility through the indwelling of the Holy Ghost (Haer., III, 24); thirdly, by combining the Apostolic succession and the supernatural guarantee of the Holy Ghost (Haer., IV, 26).他排除了这诺斯替认为，第一，坚持使命的使徒和后，相继在使徒，尤其是出现在罗马教会（ haer. ，三， 3-4 ） ;第二，显示了说教的使徒们继续他们的继承人载有超自然的保证infallibility通过留置的圣灵（ haer. ，第三，第24条） ;第三，结合使徒继承和超自然的保证圣灵（ haer. ，四， 26 ） 。 It seems plain that, if Scripture cannot be regarded as a private historical document on account of the official mission of the Apostles, on account of the official succession in the Apostolate of their successors, on account of the assistance of the Holy Ghost promised to the Apostles and their successors, the promulgation of Scripture, the preservation of its integrity and identity, and the explanation of its meaning must belong to the Apostles and their legitimate successors.看来平原，如果经文，不能被视为一个私人的历史性文件，就到了正式访问的使徒，对帐户的正式继承在使徒自己的继任者，对账户的协助下圣灵答应了使徒和他们的继任者，颁布的经文，保存其完整性和身份，并解释其含义必须属于使徒和他们的合法接班人。 The same principles are advocated by the great Alexandrian doctor, Origen (De princ., Praef.).同样的原则是提倡的伟大亚历山大医生，渊源（德原理， praef ） 。 "That alone", he says, "is to be believed to be the truth which in nothing differs from the ecclesiastical and Apostolical tradition". "仅仅这一点" ，他说， "要相信是事实，在没有什么不同，从教会和apostolical传统" 。 In another passage (in Matth. tr. XXIX, n. 46-47), he rejects the contention urged by the heretics "as often as they bring forward canonical Scriptures in which every Christian agrees and believes", that "in the houses is the word of truth"; "for from it (the Church) alone the sound hath gone forth into all the earth, and their words unto the ends of the world".在另一条通道（ matth 。的TR 。二十九， 12月31日46-47 ） ，他拒绝争论敦促由异端" ，因为很多时候，因为他们携带着典型经文，其中每一个基督徒同意，并认为" ，即： "在房子是这个词的真相" ， "为从它（教会） ，单声祂所经历了所有地球，他们的言论所不欲，目的是把世界" 。 That the African Church agrees with the Alexandrian, is clear from the words of Tertullian (De praescript., nn, 15, 19).说，非洲教会同意与亚历山大，是明确的，从字的戴尔都良（德praescript ，神经网络， 15 ， 19 ） 。 He protests against the admission of heretics "to any discussion whatever touching the Scriptures".他抗议活动，反对接纳异教徒" ，以任何讨论什么动人念经" 。 "This question should be first proposed, which is now the only one to be discussed, `To whom belongs the faith itself: whose are the Scriptures'?. . .For the true Scriptures and the true expositions and all the true Christian traditions will be wherever both the true Christian rule and faith shall be shown to be". "这个问题应该先提出，也就是现在的唯一一个将要讨论的， `谁属信仰本身：谁是经文'吗？ … … 。为真正的经典和真实的论述，和所有真正的基督教传统，将可哪里都是真正的基督徒统治和信仰应表现出" 。 St. Augustine endorses the same position when he says: "I should not believe the Gospel except on the authority of the Catholic Church" (Con. epist. Manichaei, fundam., n. 6).圣奥古斯丁赞同的立场是一致的时候，他说： "我不应该相信福音除了对权威的天主教会" （ con. epist 。 manichaei ， fundam ， 12月31日6 ） 。
(3) By virtue of its official and permanent promulgation, Scripture is a public document, the Divine authority of which is evident to all the members of the Church. （ 3 ）凭借自己的官方和永久的颁布，经文是一份公开文件，神圣的权威，这是大家有目共睹的教会的成员。
(4) The Church necessarily possesses a text of Scripture, which is internally authentic, or substantially identical with the original. （ 4 ）教会一定拥有一个文本的经文，就是内部真实的，或实质上等同于原来的。 Any form or version of the text, the internal authenticity of which the Church has approved either by its universal and constant use, or by a formal declaration, enjoys the character of external or public authenticity, ie, its conformity with the original must not merely be presumed juridically, but must be admitted as certain on account of the infallibility of the Church.任何形式或文本的，内部的真实性，其中教会已核准或者其普遍性和经常使用，或由一个正式的声明，享有人格的外部或公众的真实性，即其与原件相符绝不能只是被推定在法理上，但必须承认，由于对某些帐户的infallibility的教会。
(5) The authentic text, legitimately promulgated, is a source and rule of faith, though it remains only a means or instrument in the hands of the teaching body of the Church, which alone has the right of authoritatively interpreting Scripture. （ 5 ）正本，合法颁布，是一个源与法治的信仰，虽然它仍然只是一种手段或工具掌握在教学机构的教会，其中就有正确的，权威解释经文。
(6) The administration and custody of Scripture is not entrusted directly to the whole Church, but to its teaching body, though Scripture itself is the common property of the members of the whole Church. （ 6 ）政府和管养权的经文，是不是直接委托，向整个教会，但它的教学机构，虽然经文本身就是对共同财产的成员对整个教会。 While the private handling of Scripture is opposed to the fact that it is common property, its administrators are bound to communicate its contents to all the members of the Church.而私人处理的经文是反对事实，即它是作为共同财产外，其管理者必然会传达其内容所有教会的成员。
(7) Though Scripture is the property of the Church alone, those outside her pale may use it as a means of discovering or entering the Church. （ 7 ）虽然经文是教堂产权，仅外，她脸色苍白，可利用它作为一种手段，对发现或进入教堂。 But Tertullian shows that they have no right to apply Scripture to their own purposes or to turn it against the Church.但戴尔都良的表现来看，他们都没有权利申请经文中，以他们自己的目的，或把它放在教堂。 He also teaches Catholics how to contest the right of heretics to appeal to Scripture at all (by a kind of demurrer), before arguing with them on single points of Scriptural doctrine.他还教教徒如何竞赛的权利，异端呼吁经文都（一种抗辩） ，然后争论，并同他们就单点圣经的教义。
(8) The rights of the teaching body of the Church include also that of issuing and enforcing decrees for promoting the right use, or preventing the abuse of Scripture. （ 8 ）的权利，教学机构的教会包括也就是发行和执行法令，为促进受教育权利使用，或防止滥用经文。 Not to mention the definition of the Canon (see CANON), the Council of Trent issued two decrees concerning the Vulgate, and a decree concerning the interpretation of Scripture (see EXEGESIS, HERMENEUTICS), and this last enactment was repeated in a more stringent form by the Vatican Council (sess. III, Conc. Trid., sess. IV).更遑论定义佳能（见佳能） ，理事会的遄达签发两项法令，有关vulgate ，以及有关法令的解释经文（见注释，诠释学） ，而这在过去是通过反复在一个更严格的形式由梵蒂冈理事会（ sess.三，浓度trid ， sess第四节） 。 The various decisions of the Biblical Commission derive their binding force from this same right of the teaching body of the Church.各项决定的圣经委员会得出自己的约束力，从这个相同的权利，教学机构的教会。 (Cf. Stapleton, Princ. Fid. Demonstr., X-XI; Wilhelm and Scannell, "Manual of Catholic Theology", London, 1890, I, 61 sqq.; Scheeben, "Handbuch der katholischen Dogmatik", Freiburg, 1873, I, 126 sqq.). （参见斯特普尔顿原理。 FID法。 demonstr ，的X席;威廉和Scannell先生， "手册的天主教神学" ，伦敦， 1890年，我61岁sqq ; scheeben ， " handbuch明镜katholischen dogmatik " ，弗赖堡， 1873年，一， 126 sqq ） 。
VI.六。 ATTITUDE OF THE CHURCH TOWARDS THE READING OF THE BIBLE IN THE VERNACULAR态度教会对阅读圣经白话文
The attitude of the Church as to the reading of the Bible in the vernacular may be inferred from the Church's practice and legislation.态度教会，以阅读圣经白话文可以推断，从教会的实践和立法。 It has been the practice of the Church to provide newly-converted nations, as soon as possible, with vernacular versions of the Scriptures; hence the early Latin and oriental translations, the versions existing among the Armenians, the Slavonians, the Goths, the Italians, the French, and the partial renderings into English.这已是惯例，教会提供新建改建国，为尽快实现与白话文版本的经文，因此，早在拉丁美洲和东方的翻译版本之间存在的亚美尼亚人， slavonians ，哥特人，意大利人，法国人，以及部分效果图成英文。 As to the legislation of the Church on this subject, we may divide its history into three large periods:以立法的教会对这个问题，我们可以将其历史分为三个大的时期：
(1) During the course of the first millennium of her existence, the Church did not promulgate any law concerning the reading of Scripture in the vernacular. （ 1 ）过程中的第一个千年，她的存在，教会没有颁布任何法律关于读经文，在白话文。 The faithful were rather encouraged to read the Sacred Books according to their spiritual needs (cf. St. Irenæus, "Adv. haer.", III, iv).信徒们都相当鼓励阅读书籍的神圣根据自己的精神需求（参见圣irenæus ， "副haer " ，三，四卷） 。
(2) The next five hundred years show only local regulations concerning the use of the Bible in the vernacular. （ 2 ）未来五百年只显示地方性法规有关使用本圣经白话文。 On 2 January, 1080, Gregory VII wrote to the Duke of Bohemia that he could not allow the publication of the Scriptures in the language of the country.对1080年1月2日，格雷戈里七写信给杜克的波西米亚时表示，他不能容许的出版会念经，在该国的语言。 The letter was written chiefly to refuse the petition of the Bohemians for permission to conduct Divine service in the Slavic language.这封信是写首领拒绝请愿书的bohemians许可进行神圣的服务，在斯拉夫语。 The pontiff feared that the reading of the Bible in the vernacular would lead to irreverence and wrong interpretation of the inspired text (St. Gregory VII, "Epist.", vii, xi).教宗担心，该读的圣经白话文将导致irreverence和错误理解激发文（圣格雷戈里第七章" epist " ，七，十一） 。 The second document belongs to the time of the Waldensian and Albigensian heresies.第二份文件是属于当时的waldensian和albigensian异端邪说。 The Bishop of Metz had written to Innocent III that there existed in his diocese a perfect frenzy for the Bible in the vernacular.主教的梅斯曾写信给无辜的三认为，不存在在他的教区的一个完美的狂热，为圣经白话文。 In 1199 the pope replied that in general the desire to read the Scriptures was praiseworthy, but that the practice was dangerous for the simple and unlearned ("Epist., II, cxli; Hurter, "Gesch. des. Papstes Innocent III", Hamburg, 1842, IV, 501 sqq.). After the death of Innocent III, the Synod of Toulouse directed in 1229 its fourteenth canon against the misuse of Sacred Scripture on the part of the Cathari: "prohibemus, ne libros Veteris et Novi Testamenti laicis permittatur habere" (Hefele, "Concilgesch", Freiburg, 1863, V, 875). In 1233 the Synod of Tarragona issued a similar prohibition in its second canon, but both these laws are intended only for the countries subject to the jurisdiction of the respective synods (Hefele, ibid., 918). The Third Synod of Oxford, in 1408, owing to the disorders of the Lollards, who in addition to their crimes of violence and anarchy had introduced virulent interpolations into the vernacular sacred text, issued a law in virtue of which only the versions approved by the local ordinary or the provincial council were allowed to be read by the laity (Hefele, op. cit., VI, 817).在第1199教宗回答说，在一般的愿望读经文，是值得称道的，但这种做法是危险的，为简单unlearned （ " epist 。第一，二， cxli ; hurter ， " gesch 。万。 papstes无辜三" ，汉堡， 1842年，四， 501 sqq ） 。去世后，无辜第三，主教在图卢兹的指示，在1229名第十四佳能反对滥用神圣的经文中对部分的卡塔利说： " prohibemus ，氦氖libros veteris等格testamenti laicis permittatur habere " （黑弗勒" ， concilgesch " ，弗赖堡， 1863年，五， 875 ） ，在对1233主教的tarragona发出了类似的禁令，在其第二个佳能，但是这两个法律是只针对国家受管辖的各自主教会议（黑弗勒，同上， 918 ） 。三主教的牛津，在1408年，由于该疾病的lollards ，他们除了对它们的暴力犯罪和无政府状态介绍了毒插值成白话文神圣文本中，发表了一份法德其中只有文本批准，由当地普通或省议会获准公开宣读了由俗人（黑弗勒，前引书，第六， 817 ） 。
(3) It is only in the beginning of the last five hundred years that we meet with a general law of the Church concerning the reading of the Bible in the vernacular. （ 3 ）是，我们只有在一开始的过去五百年，我们见面的普遍规律，教会有关阅读的圣经白话文。 On 24 March, 1564, Pius IV promulgated in his Constitution, "Dominici gregis", the Index of Prohibited Books.于1564年3月24日，比约四颁布在他的宪法" ，收听广播节目和收看" ，该指数被禁止的书籍。 According to the third rule, the Old Testament may be read in the vernacular by pious and learned men, according to the judgment of the bishop, as a help to the better understanding of the Vulgate.根据第三次统治，旧约圣经，可阅读白话文，由虔诚和教训男人，根据我的判断，香港教区，作为一个有利于更好地了解该vulgate 。 The fourth rule places in the hands of the bishop or the inquisitor the power of allowing the reading of the New Testament in the vernacular to laymen who according to the judgment of their confessor or their pastor can profit by this practice.第四统治的地方在政府手中的主教或砂锅的力量，让读的新约圣经，在白话文，以普通人，他们以判断其忏悔或其牧师可以获利，这种做法的。 Sixtus V reserved this power to himself or the Sacred Congregation of the Index, and Clement VIII added this restriction to the fourth rule of the Index, by way of appendix. Sixtus的v保留这项权力，以自己或神圣聚集指数，并克莱门特八补充，这一限制到第四个法治的指标，方式附录。 Benedict XIV required that the vernacular version read by laymen should be either approved by the Holy See or provided with notes taken from the writings of the Fathers or of learned and pious authors.本笃十四要求白话版阅读外行应获教廷或提供笔记，从著作的父亲或教训，并虔诚的作者。 It then became an open question whether this order of Benedict XIV was intended to supersede the former legislation or to further restrict it.它成了一个悬而未决的问题，是否这项命令的本笃十四用意，以取代前立法或进一步限制。 This doubt was not removed by the next three documents: the condemnation of certain errors of the Jansenist Quesnel as to the necessity of reading the Bible, by the Bull "Unigenitus" issued by Clement XI on 8 Sept., 1713 (cf. Denzinger, "Enchir.", nn. 1294-1300); the condemnation of the same teaching maintained in the Synod of Pistoia, by the Bull "Auctorem fidei" issued on 28 Aug., 1794, by Pius VI; the warning against allowing the laity indiscriminately to read the Scriptures in the vernacular, addressed to the Bishop of Mohileff by Pius VII, on 3 Sept., 1816.这无疑是不能完全取消，由下三个文件：谴责一些错误的简森派quesnel以必要的阅读圣经，由牛市" ， unigenitus发出的"克莱门特习于1713年9月8日（参见登青格， " enchir " ，神经网络。 1294年至1300年） ;谴责，同时保持教师，在主教的皮斯托亚，由牛市" ， auctorem信发出的"关于1794年8月28日，由比约六;警告勿让俗人不分青红皂读经文，在白话文，给主教mohileff由比约七，对1816年9月3日。 But the Decree issued by the Sacred Congregation of the Index on 7 Jan., 1836, seems to render it clear that henceforth the laity may read vernacular versions of the Scriptures, if they be either approved by the Holy See, or provided with notes taken from the writings of the Fathers or of learned Catholic authors.但该法令所发出的神圣聚集指数于1836年1月7日，似乎是要使其明确表示，从今以后，俗人可能改为白话文版本的经文，如果他们是获教廷，或提供与债券采取从著作的父亲或后天的天主教作家。 The same regulation was repeated by Gregory XVI in his Encyclical of 8 May, 1844.同一规例是重复的格雷戈里十六世在他的通谕中的1844年5月8日。 In general, the Church has always allowed the reading of the Bible in the vernacular, if it was desirable for the spiritual needs of her children; she has forbidden it only when it was almost certain to cause serious spiritual harm.一般而言，教会一直不准阅读圣经白话文，如果这是不可取的精神需要她的孩子，她已被禁止，只当它是几乎肯定会导致严重的精神伤害。
VII.七。 OTHER SCRIPTURAL QUESTIONS其他圣经问题
The history of the preservation and the propagation of the Scripture-text is told in the articles MANUSCRIPTS OF THE BIBLE; CODEX ALEXANDRINUS (etc.); VERSIONS OF THE BIBLE; EDITIONS OF THE BIBLE; CRITICISM (TEXTUAL); the interpretation of Scripture is dealt with in the articles HERMENEUTICS; EXEGESIS; COMMENTARIES ON THE BIBLE; and CRITICISM (BIBLICAL).历史的保存和传播圣经，全文是说，在文章手稿的圣经;法典alexandrinus （等） ;版本的圣经;版本的圣经;批评（考） ;解释经文是处理在文章诠释学;训诂学;评论圣经;和批评（圣经） 。 Additional information on the foregoing questions is contained in the articles INTRODUCTION; OLD TESTAMENT; NEW TESTAMENT.补充资料对前述问题，是包含在文章导言;旧约和新约圣经。 The history of our English Version is treated in the article VERSIONS OF THE BIBLE.历史上我们的英语版是对待在文章中不同版本的圣经。
Publication information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by Robert B. Olson.转录罗伯特乙奥尔森。 Offered to Almighty God for Timothy and Kris Gray, and for a holy love and understanding of Sacred Scripture for all members of Our Blessed Lord's Church.提供给全能的上帝，为提摩太和克里斯灰色的，并为一个神圣的爱和理解的神圣经文中的所有成员，我们有福了主的教会。 The Catholic Encyclopedia, Volume XIII.天主教百科全书，体积十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.人头马lafort ，副署长，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
A list of Catholic literature on Scriptural subjects has been published in the American Ecclesiastical Review, xxxi (August, 1904), 194-201; this list is fairly complete up to the date of its publication.名单天主教文学对圣经的课题已发表在美国教会的审查，三十一（八月， 1904 ） ， 194-201 ;这份名单是相当完备了，以公布之日起。 See also the works cited throughout the course of this article.也见参考文献的整个过程中的这篇文章。 Most of the questions connected with Scripture are treated in special articles throughout the course of the ENCYCLOPEDIA, for instance, in addition to those mentioned above, JEROME; CANON OF THE HOLY SCRIPTURES; CONCORDANCES OF THE BIBLE; INSPIRATION OF THE BIBLE; TESTAMENT, etc. Each of these articles has an abundant literary guide to its own special aspect of the Scriptures.大多数问题与经文中所遭受的对待特殊物品的整个过程中的百科全书，比如，除了上面提到的那些，杰罗姆;佳能的圣经; concordances的圣经;灵感的圣经;全书等每个这些文章，有一个丰富的文学指南，以自己特殊的方面会念经。
This subject presentation in the original English language这一主题演讲，在原有的英语
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html