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.該agrapha耶穌的是一個詞是由18世紀的德國學者jg körner為熟語歸功於耶穌基督說，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年的寶貴papyri含有這種說法被發現在oxyrhyncus ，在現在的埃及。 A book of such sayings of Jesus was, in early traditions, attributed to Saint Matthew, one of the 12 apostles.一本書，這種說法的耶穌，在早期傳統，歸因於聖馬太福音，其中的12個門徒。 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 （希臘語， "不成文的東西" ）體現了這一觀點，認為這些說法代表了生存的口頭傳統，即各自獨立發展的傳統，體現在書面福音。 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.大部份的說法都保存在猶太法典中，在猜測福音的托馬斯，在寫作的，教會的神父，以及在各個穆斯林來源。
In addition to sayings preserved in extracanonical sources, there are several that occur within the text of the New Testament but outside the Gospels.除了熟語保存在extracanonical來源，有幾個說，發生在文新約聖經，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 20:35.一個著名的例子是說： "這是施比受更為有福接受" ，歸因於耶穌聖保羅在一次講話報導，在行為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.同樣，在哥林多前書11:24-25 ，保羅意圖藉此引述基督的言論之前，最後的晚餐，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").保羅的報價在哥林多前書本身是引述在第四屆世紀的使徒憲法（ 8.12 ） ，但在後者的工作，一份解釋性評論保羅（ "你是宣告主的死，直到他來了， "哥林多前書11:26 ） ，是記錄由於字的耶穌（ "你是我的，宣告死亡的，直到我來" ） 。 This development suggests one way in which the agrapha may have grown.這一事態發展表明，一個以何種方式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.一個名字首次使用， 1776 ，由jg körner ，為熟語的耶穌已經下降到外面，我們的典型福音。 After Alfred Resch had chosen the expression, as the title for his learned work on these Sayings (1889), its technical meaning was generally accepted.經過阿爾弗雷德resch選擇了表達，正如標題為他的了解，這些工作熟語（ 1889年） ，其技術含義是普遍接受。 We shall consider, first, the limits of the Agrapha; secondly, the criteria of their genuineness; thirdly, the list of those that are probably authentic.我們會考慮：第一，限制的agrapha ;其次，標準及其真實性;第三，這些列個清單，是可能作準。
LIMITS限額
The Agrapha must satisfy three conditions:該agrapha必須滿足三個條件：
they must be Sayings, not discourses;他們必須熟語，而不是話語;
they must be Sayings of Jesus;他們必須熟語的耶穌;
they must not be contained in the canonical Gospels.他們必須不包含在正則福音。
(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）僅僅熟語，而不是話語， agrapha不擁抱冗長路段歸功於耶穌在" didascalia "和"信實的上智" 。 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.這些作品，也包含了一些簡單的報價被指控的話，耶穌，雖然他們可能要被排除在熟語及其他原因。 Such seems to be the Saying in "Didasc. Syr."這種似乎是說，在" didasc 。 syr " 。 II, 8 (ed. Lagarde, p. 14); "A man is unapproved, if he be untempted."二， 8 （編輯lagarde ，第14頁） ， "一名男子，是未經批准的，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）被熟語的耶穌， agrapha不擁抱： （ 1 ）的說法載於宗教傳奇，如我們發現在猜測福音，猜測的行為，或信基督的阿布加爾（ eus.歷史。 eccl ，一， 13 ） 。 (2) Scripture passages ascribed to Jesus by a mere oversight. （ 2 ）經文段落歸功於耶穌由一個單純的監督。 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". （編輯lagarde ，第11頁， 12號線）轉讓給上帝的話，省， 15 ， 1 （ 9月） ， "憤怒destroyeth甚至智者" 。 (3) The expressions attributed to Jesus by the mistake of transcribers. （ 3 ）表達歸功於耶穌是由錯誤的抄寫員。 The Epistle of Barnabas, iv, 9, reads: "As the son of God says, Let us resist all iniquity, and hold it in hatred."該墳墓的石碑，四，九，寫著： "作為上帝的兒子說，讓我們抵制一切邪惡中，並舉行它在仇恨" 。 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，這僅僅是繪製一個錯誤的拉刀的人寫道： " sicut dicit filius dei " ，而不是" sicut decet菲廖斯dei " ，真正的繪製希臘òs prépei uìoîs theoû 。 (4) The Sayings attributed to Jesus by mere conjecture. （ 4 ）熟語歸功於耶穌單憑猜測。 Resch has put forth the conjecture that the words of Clem. resch提出了猜想的話克蘭姆。 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 ， "這是他們心頭織機和織造從無到有，朱紅，經文" ，是指一個說法的耶穌，雖然沒有堅實的基礎，這個信念。
(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）的吶喊穿越外渠道典型福音， agrapha不包括： （ 1 ）僅僅是平行的形式，或擴增，或者，讓我們再組合熟語中的典型福音。 Thus we find a combination of Matt., vi, 19; x, 9; Luke, xii, 33, in Ephr.因此，我們找到一個結合馬特，六， 19 ; X的9名;路加，第十二章， 33歲，住在ephr 。 Syr. syr 。 Test.測試。 (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 ）說： "因為我聽到好老師在神聖的福音說，以他的弟子，你沒有在地球上" 。 (2) Homiletical paragraphs of Jesus, thoughts given by ancient writers. （ 2 ） homiletical段落耶穌，思考所給予的古代作家。 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 ： "何時會有他仰，讓他們的寺廟，父親，被荒涼" 。
CRITERIA OF GENUINENESS標準道地
The genuineness of the Agrapha may be inferred partly from external and partly from internal evidence.道地的agrapha可以推斷，部分來自外部，部分則來自內部的證據。
(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. -首先確定獨立的消息來源或來源，其中有句俗話問題終於被保存下來，然後看看是否最早管理局的說法是這樣的日期和性格比它可能合理地進行了訪問，以課外典型的傳統。 For Papias and Justin Martyr such access may be admitted, but hardly for a writer of the fourth century.為papias和賈斯汀烈士這種機會可被接納，但很難對一個作家的第四個世紀。 These are extreme cases; the main difficulty is concerned with the intermediate writers.這些都是極端的情況下;主要的困難是擔心與中間作家。
(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）內部evidence. -接下來的問題是，是否說正在考慮是一致的思想和精神，耶穌是體現在典型福音。 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.如果否定結論達成共識，在本次調查，證明必須完成找到一個公平的解釋崛起的說法。
LIST OF AUTHENTIC AGRAPHA名單上的正宗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.該消息來源透露，其中正宗agrapha可能聚集是： （一）新約聖經和新約聖經的手稿; （二）猜測傳統; （三）教父的嘉獎和（ d ）所謂的" oxyrhynchus logia "耶穌的。 Agrapha contained in Jewish or Mohammedan sources may be curious, but they are hardly authentic. agrapha載猶太人或穆罕默德來源可能是好奇，但他們很難作準。 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.由於批評的agrapha在大多數情況下是困難的，而且往往不理想，經常分歧，在重大成果必須預期作為理所當然的。 The following Agrapha are probably genuine sayings of Jesus.以下agrapha很可能是真正的熟語的耶穌。
(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）在新約聖經和新約聖經的手稿： codices D和潛在危險裝置，並在某些版本的馬特， XX條， 28 " ，但葉尋求來自小增加，而從更大的是不足" 。 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."食品法典署署長路加，六，四： "就在同一天，看到一工作就安息日，他跟他說：人，你若知什麼你的旨意，是有福的你，但如果你知不，祢招致譴責和transgressor的法會" 。 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."在行為， XX條， 35條， "記住這個詞的主耶穌，他說：這是一個受更為有福的事付出，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 ）在猜測傳統：在福音根據希伯來人（杰羅姆， ezech ， 18 ， 7 ）說： "在福音中，其中nazarenes習慣於閱讀，即根據希伯來人，有把其中最大的罪行他的人應具有悲痛的精神，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."在同一個福音（杰羅姆，以弗所書，五，三平方）說： "在希伯來文的福音太我們讀到的耶和華說，向弟子：決不，他說，慶幸，除非當你看過後，你哥哥在愛" 。 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."在使徒教會階， 26 ： "因為他對我們說，以前，當他教學：那是弱者必得救，透過那是堅強" 。 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"學報Philippi撰寫" ， 34 ： "耶和華對我說：除葉令下到上和左到右，葉不得進入我的王國" 。
(c) In patristic citations: Justin Martyr, Dial. （ c ）在教父引文：賈斯汀烈士，撥號。 47: "Wherefore also our Lord Jesus Christ said, In whatsoever things I apprehend you, in those I shall judge you." 47 ： "人哪，也是我們的主耶穌基督說，無論在怎樣的事情，逮捕你，在那些我會審判你" 。 Clement of Alexandria, Strom.克萊門特的亞歷山德里亞， strom 。 I, 24, 158: "For ask, he says for the great things, and the small shall be added to you."一， 24 ， 158 ： "請問，他說，為維護社會政治穩定的事情，和小應說：你" 。 Clement of Alexandria, Strom.克萊門特的亞歷山德里亞， 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 ： "正確的，因此，經文又在其慾望，使我們這樣dialecticians ，勸告我們：通過找換店，反對一些事情，但堅持認為這是個好" 。 Clement of Alexandria, Strom.克萊門特的亞歷山德里亞， 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 ： "不勉強，他仰時，有沒有勳爵宣布在某一個福音：我的奧秘是對我和兒子，我的家" 。 Origen, Homil.淵源， 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條， 3 ： "但救世主自己仰：他是靠近我的是近火，他的人是遠從我來說，是遠遠王國" 。
(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，盧克，六， 42 ;的第四次中，只有兩個字"貧窮"是左;第八次，也是嚴重肢解。 The text of the other Logia is in a more satisfactory condition.全文另logia是在一個較為滿意的狀態。 Second Logion: "Jesus saith, Except you fast to the world, you shall in no wise find the kingdom of God."第二logion ： "耶穌仰，除非你快給世界，你不得在任何明智找到神的國度" 。 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 ： "耶穌仰，我站在我們在複雜多變的世界，在肉體中是我見過的他們，我發現所有的男人喝醉酒，並沒有發現i athirst當中，我的靈魂悲痛逾兒子的男子，因為他們是盲人在心裡，並沒有看到" 。 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 ： "耶穌仰，哪裡有兩個，他們也不是沒有上帝;不管走到哪裡，有一個單時，我說我是他的看法。提高石材有你找我; cleave木材，並有我" 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 ： "耶穌仰，先知是不能接受的，在自己的國家，既不doth醫師的工作，治愈後，他們說認識他" 。 Seventh Logion: "Jesus saith, A city built upon the top of a hill and stablished can neither fall nor be hid."第七屆logion ： "耶穌仰，一個城市的建築頂部的一宗山火，並stablished ，既不能下跌，也不能躲在" 。 Eighth Logion: "Jesus saith, Thou hearest with one ear . . ."第八屆logion ： "耶穌仰，你hearest同一個耳朵… … 。 " 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的爭論75 agrapha很可能是真正的熟語耶穌的協調與假設所有彈簧來自同一來源，但並不推薦自己的判斷，其他學者。
Publication information Written by AJ Maas.出版信息所作的AJ馬斯。 Transcribed by WGKofron.轉錄由wgkofron 。 With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume I. Published 1907.與感謝聖瑪麗教堂，美國俄亥俄州阿克倫城天主教百科全書第一卷出版， 1907年。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
Bibliography參考書目
ROPES in HAST., Dict.繩就得什麼，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).本聖經（紐約， 1905年） ; sprüche jesu ，案文und untersuch ，十四， 2 （萊比錫， 1896年） ; resch ， agrapha ，案文und untersuch ，六（萊比錫， 1889年） ;格蘭和亨特， logia iesou ， （埃及expl 。基金，倫敦， 1897年） ;鎖和S anday ，熟語的耶穌（牛津， 1897年） ; nestler ，新台幣supplementum （萊比錫， 1896年） 。 Complete bibliographies will be found in most of the foregoing works.完整的書目會被發現，在大部分的前述工程。
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