The rendering of graphe, a Greek term occurring in the NT in reference to the canonical OT literature.渲染的graphe ，希臘中期發生在NT和參考的典型城市旅遊局文學。 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).其複數形式是指整個收集這類成分。 （ 21時42分，我肺心病。 15:3-4 ） ，但使用時，在奇異， graphe可意味著要么指定通道（標記12:10 ）或制憲體著作（ gal. 3時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. （聖）經文則轉交由任期層次grammata一次（二添。 3:15 ） ，而在寶蓮文學一詞伽馬（ "寫" ） ，是指堅持以希伯來文誦讀經文或法律。 The content of a particular verse, or group of verses, is sometimes described as to gegrammenon (Luke 20:17; II Cor. 4:13).內容的某一首詩，或一組小詩，有時被說成是向gegrammenon （盧克20時17分;二，肺心病。 4時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. "簿冊"一詞可以形容一個單一成分（ jer. 25:13 ; nah 。 1:1路加福音4時17分） ，而文字可以顯示收集的預言果然簽（ dan. 9時02分;第二添4 ： 13 ） ，這兩種形式被用來作為一般指定的經文。 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).神聖的作者，這種材料是聖靈（使徒行28:25 ） ，以及著作認為，是由於神的啟示與溝通，以各種聖經的作者據說受到啟發（ 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.雖然文法被動的，現在這個名詞是動態的性質，意義，從字面上來看， "神人心中的"在一個外向，而不是一個外來的方向。 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"經文作為一個功能他的創作活動，使顯示上帝的話權威性，為人類救贖，並在教學中使用神聖真理。
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Bibliography
參考書目
EJ Young, Thy
Word Is Truth; R. Mayer, NIDNTT, III, 482-97.對EJ年輕人，你的字是真;傳譯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).經文總是在新約聖經意味著一定的收集神聖的書籍，視為所給予的啟示上帝的，而我們通常稱之為舊約（ 2添。 3:15 ，第16條;約翰20時09分;加爾。 3時22分;二寵物。 1:20 ） 。 It was God's purpose thus to perpetuate his revealed will.這是上帝的宗旨，因此，要維持他透露會。 From time to time he raised up men to commit to writing in an infallible record the revelation he gave.他不時提出了男子致力於寫作，在一個犯錯的紀錄，啟示了他。 The "Scripture," or collection of sacred writtings, was thus enlarged from time to time as God saw necessary. "經文" ，或收取神聖writtings ，因此放大，從時間，以時間作為神看見必要的。 We have now a completed "Scripture," consisting of the Old and New Testaments.我們現在已經完成的"經文" ，其中包括舊的和新約。 The Old Testament canon in the time of our Lord was precisely the same as that which we now possess under that name.舊約佳能在的時候，我們的主正是一樣，我們現在已經擁有根據這一名稱。 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，他自己的權威就這本文集的著作，因為都同樣給予的啟示。 （ 5時17分; 7時12分; 22時40分;路加福音16 ： 29 ， 31 ） 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
Sacred Scripture is one of the several names denoting the inspired writings which make up the Old and New Testament.神聖的經文就是其中的幾個名字，代表不同的靈感著作，其中彌補舊的和新約聖經。
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".相應的拉丁詞scriptura發生在一些段落的vulgate在一般意義上的"書面形式" ;例如，當然，三十二， 16 ： "寫作也是上帝的是graven在統計表" ;再次，二桿，三十六， 22 ： "誰[居魯士]指揮的，它被宣布為所有通過他的王國，並以書面形式也" 。 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 ;尼希米記7:64 ）的書面文件，目錄或索引（雅歌lxxxvi ， 6 ） ，或最後部分的經文，如以canticle的埃澤希亞甚（以賽亞書38:5 ） ，和熟語的智者（ 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".作者的第二桿。了XXX ， 5 ， 18 ，是指醫生處方的法律，由公式" ，因為它是寫" ，這是提供由septuagint譯員字10 graphen ;第10 graphen ， "根據經文" 。 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".同時表達的是，發現在I esdr ，三，四，第一和第二esdr ，第八， 15人;這裡，我們已經開始了後來形式的上訴，以權威的啟發書籍gegraptai （馬太4時04分， 6 ，第10條; 21:13 ;等） ，或kathos gegraptai （羅馬書1時11分; 2點24分，等） ， "這是寫" ， "因為它是書面" 。
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.作為動詞graphein因此受僱於以標示通道神聖的著作，所以相應的名詞，他graphe逐漸地意味著什麼最重要的作用是寫作，或靈感寫作。 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.這一詞的使用，可視為在約翰，第七章， 38歲; X的35條;行為，第八條， 32條;光碟，四，三;第九， 17人;加爾，三，八;四， 30 ;二添。第三章， 16條;詹姆斯第一，二，八，我的寵物。第一，二，六;第二寵物。來說，我和20名;複數形式的名詞，愛graphai組成，可用於在同一意義上的Matt ， 21 ， 42 ; 22 ， 29 ; 26 ， 54 ;大關，第十二章， 24歲;十四， 49 ;盧克， 24條，第27 ，第45條;約翰，五， 39歲;行為，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).在一個類似的意義上是受僱於表達graphai hagiai （羅1:2 ） ，愛graphai噸propheton （馬太26:56 ） ， graphai prophetikai （羅馬書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有一個略加修改的意義，在基督的問題， "你有沒有看過這份經文" （馬克12:10 ） 。 In the language of Christ and the Apostles the expression "scripture" or "scriptures" denotes the sacred books of the Jews.在語文的耶穌和使徒表達的"經文"或"經文" ，是指神聖的書籍的猶太人。 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.新約聖經用詞句在這個意義上約50倍，但較常發生在第四福音和教會中比在天氣福音。 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).有時，內容經文顯示更準確，因為包括律法和先知（羅馬書3時21分;行為28:23 ） ，或摩西的律法，先知，以及詩篇（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.使徒聖彼得延伸指定的經文也以評審制度loipas graphas （ 2彼得3:16 ） ，代表寶蓮書信;聖保羅（ 1蒂莫西5時18分） ，似乎是指由同一體現了雙方申命記25:4和盧克10時07分。
It is disputed whether the word graphe in the singular is ever used of the Old Testament as a whole.這是有爭議一詞是否graphe在奇異的是使用過的舊約作為一個整體。 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時22分）感謝認為奇異graphe在新約聖經，總是意味著某個特定的經文。 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，呼籲博士沃恩的聲明中的情況。 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.他認為，使用聖約翰5月承認，毫無疑問，雖然他不認為如此，個人，但聖保羅的做法是絕對的和統一的。 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先生說： （ 1彼得2時06分）在聖約翰和聖保羅，他graphe是能夠被理解為逼近，以集體意識（參見westcott ， "黑布爾" ，第474 sqq 。 ;戴斯曼" bibelstudien " ，第108 sqq ，英文的TR ，第112 sqq ，沃菲爾德， "介紹。和改革。檢討" ， 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.這裡出現的問題是能否表達的聖彼得（二，寵物，三， 16 ）教師評審制loipas graphas指的是收集的聖保羅的書信。 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).施皮塔爭辯說，任期graphai是用在一般非技術含義，指只有著作的聖保祿的聯營公司（施皮塔， "明鏡zweite萬簡短Petrus餐廳und明鏡簡短萬猶大" ， 1885年，頁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指一詞的著作具有宗教性質，可以得到尊重，在基督教界要么根據其作者或根據其使用在公共崇拜（ 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.但先生跳頻大通堅持一個原則，就是一句愛graphai用絕對點，以一個明確和公認的收集著作，即經文。 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).陪同的話，啟，評審制度loipas ，動詞streblousin在背景確認大通先生在他的信念（參見字典。的聖經，第三，第810b ） 。
II.二。 NATURE OF SCRIPTURE性質經文
A. According to the Jews答：據向猶太人
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.是否該條款graphe ， graphai ，其同義表達，以biblion （尼希米記8時08分） ，鉭快報（ dan. ，第九章， 2 ） ， kephalis bibliou （詩篇39:8 ） ，他iera biblos （ 2馬加比8時23分） ，鉭快報電訊局長hagia （ 1馬加比12時09分） ，鉭iera grammata （提摩太後3:15 ） ，是指特定的著作或把收藏的書籍，他們至少表明存在著若干的書面文件的權威，其中被普遍接受為最高人民法院。 The nature of this authority may be inferred from a number of other passages.這種特性，管理局可以推斷，從其他一些段落。 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.據deut ，三十一， 9-13 ，摩西寫這本書的法律（主） ，並交付給神父說，他們可能把這份文件是向人民負責;又見前，十七， 14 ; deut ，十七， 18日至19日;二十七， 1 ;二十八， 1 ; 58-61 ;第29屆，第20條;三十， 10歲;三十一， 26日， 1塞繆爾10:25 1國王2:3 2國王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.很顯然，從2國王23:1-3 ，在接近年底的猶太王國這本書的法主舉行了最高榮譽，為遏制戒律了上帝。 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.這也是此案後圈養的，可以推斷，從二esdr ，第八， 1-9 ， 13,14 ， 18歲;書中提到，在這裡包含了injuctions關於住棚節發現列弗，二十三， 34平方米; deut ，十六， 13平方公里，是完全相同的，因此與預exilic神聖的書籍。 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.據了解馬赫。來說，我和57-59 ，安提阿古指揮書籍的法主被燒毀，他們的家臣，以殺害。 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.我們從二馬赫。第一，二， 13 ，在時間內赫米亞斯存在藏書含歷史， prophetical ， psalmodic著作;以來收集的是派均勻，而且由於部分，被視為當然的神權威，我們可以推斷，這一特點是歸功於所有的，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).今後回落到時候基督的，我們發現flavius約瑟夫屬性向22 protocanonical書籍的舊約神的權威，維護他們已被書面下神聖的啟示，並含有上帝的教誨（矛盾appion 。來說，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).該hellenist斐洛是太熟悉的3個部分神聖的猶太書籍，因為他賦予一個不可爭辯的權威，因為它們含有上帝的簽表示，通過工具性的神聖的作家（ "時點維生素。 mosis " ，第469條， 658平方; "德monarchia " ，頁564 ） 。
B. According to Christian Living乙根據基督教生活
This concept of Scripture is fully upheld by the Christian teaching.這個概念的經文是完全堅持由基督教教義。 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).耶穌基督自己的上訴，以權威的經文" ，搜索會念經" （約翰福音5時39分） ，他認為， "一個記事本，或一微量不得通過的法律，直至全部完成了" （馬太5時18分）他認為這是一個原則，即"聖經不能分割" （約翰福音10:35 ） ;他介紹了字的經文，因為這個詞的永恆之父（約翰福音5:33-41 ） ，因為這個詞的一個作家靈感來自聖靈（馬太22時43分） ，因為上帝的話（馬太19:4-5 ; 22時31分） ，他宣稱： "所有的事情必須需要履行哪些是寫在法律中的摩西，和在先知，並在詩篇，關於我的（路加福音24:44 ） 。使徒們知道"的預言來不是由意志為轉移的，在任何時候：但聖男神的發言過程中，靈感源於聖靈" （二彼得1時21分） ，他們把"所有的經文，激勵著上帝的"說成是"有利可圖的教導，要譴責，以正確的，要責成正義" （提摩太後3:16 ） ，他們考慮的話經文作為換句話說上帝的發言激發的作家，還是由口的靈感作家（希伯來書4時07分;行徑1:15 ;四時二十五分） ，最後，他們呼籲經文中，以一種不可阻擋管理局（羅馬書，各處） ，使她們認為部分經文中有一個典型的意義，如只有上帝可以聘用（約翰19時36分;希伯來1:5 ; 7:3 sqq ） ，他們得出的最重要的結論，甚至從幾句話或某些語法形式的經文（加拉太3:16 ;希伯來書12:26-27 ） 。這一點也不奇怪，那麼，最早的基督教作家發言，在同一菌株的聖經，聖克萊門特的羅馬（林前，四十五）告訴他的讀者，以搜索念經，為如實地表達聖靈，聖irenæus （ adv. haer 。第一，二，三十八， 2 ）認為聖經出自上帝的話和他的精神。淵源，證明它是授予兩個猶太人和基督徒認為聖經寫下（的影響）聖靈（矛盾cels ，五，十） ;再次，他認為這是證明了基督的住家，在肉體認為法律與先知寫的是天堂的魅力，並認為著作相信是的話，上帝是不是男人的工作（德原理，四，六） 。聖克萊門特亞歷山大收到的聲音上帝給了經文，作為一個可靠證明（ strom. ，二） 。
C. According to Ecclesiastical Documents三，根據教會文件
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.不是以倍數計教父的證詞，為神聖的權威，經文中，我們有可能會增加官方教義的教會就什麼性質的神聖經文。 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.第五合一安理會譴責西奧多的摩普綏提亞，他反對神的權威書籍的索羅門，這本書的工作，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.自從四世紀的教學教會有關的性質聖經實際上是總結了在教條式的公式，即上帝是作者的神聖經文。 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.根據第一章的理事會迦太基（公元398 ） ，主教，然後consecrated必須表達自己的信仰，在這個計算公式，和這個行業的信念，是付出，他們即使到了今天。 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世紀，無辜的三強加給這個公式就waldensians ;克萊門特四付出它接受來自邁克爾palaeologus ，皇帝實際上接受了它在他的信中，以第二屆理事會萊昂斯（ 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.同樣的公式反复，在15世紀由eugenius四，在他的法令，為jacobites ，在十六世紀由理事會的遄達（ sess.四，下降， 。德能。劇本） ，並在19世紀由梵蒂岡荷。 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.什麼是隱含在這神聖的著作權，神聖的經文，以及它是如何加以解釋，已提出在這篇文章的靈感。
III.三。 COLLECTION OF SACRED BOOKS收集的神聖書籍
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.什麼有人說，意味著經文中並沒有提及任何單一的書，但包含了一些書，在不同的時間和不同的作家下工作的啟示聖靈。 Hence the question, how could such a collection be made, and how was it made in point of fact?因此，一個問題，怎麼可能這樣一個收集，以及如何被它在點的事實？
A. Question of Right答：問題的權利
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.主要的困難，以第一個問題（ quoestio法學）源於這樣一個事實，即書中必須神聖的，以奠定聲稱的尊嚴被視為聖經。 Various methods have been suggested for ascertaining the fact of inspiration.各種方法已經被提出，為查清事實的啟示。 It has been claimed that so-called internal criteria are sufficient to lead us to the knowledge of this fact.它一直宣稱有所謂的內部標準，足以帶領我們到知識的這一事實。 But on closer investigation they prove inadequate.但仔細調查，他們證明不足。
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.奇蹟與預言，需要一個神聖的干預，使他們都有可能發生，而不是為了它們可以被記錄，因此工作有關的神蹟或預言並不一定是激動的心情。
The so-called ethico-aesthetic criterium is inadequate.那些所謂ethico審美評價標準是不夠的。 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.它未能確定的某些部分經文是靈感的著作，例如，系譜表，並簡要帳目國王的juda ，雖然它有利於故事的靈感幾個後使徒工程，例如，對"模仿基督" ，和"教會"的聖依納爵烈士。
The same must be said of the psychological criterium, or the effect which the perusal of Scripture produces in the heart of the reader.同時必須指出的心理評價標準，或效果，其中細讀經文生產中的核心讀者。 Such emotions are subjective, and vary in different readers.這種情緒是主觀主義， 18144不同的讀者。 The Epistle of St. James appeared strawlike to Luther, divine to Calvin.該墳墓的聖雅各福群會出現strawlike以路德，神，以卡爾文。
These internal criteria are inadequate even if they be taken collectively.這些內部標準都是不足的，即使他們採取集體經營。 Wrong keys are unable to open a lock whether they be used singly or collectively.錯鑰匙打不開鎖，不管它們是單用或集體。
Other students of this subject have endeavored to establish Apostolic authorship as a criterium of inspiration.其他同學的這個課題已經發放完畢，以建立使徒著作權作為評價標準的靈感。 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.但這個答案並沒有給我們一個評價標準，為故事的靈感舊約書籍，也沒有觸動靈感的福音中的聖馬克和聖盧克，任何一人是一個傳道者。 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，使徒保羅得天獨厚的禮物infallibility在其教學，並在其寫作而言，它的組成部分，其教學，但infallibility在寫作並不意味著靈感。 Certain writings of the Roman pontiff may be infallible, but they are not inspired; God is not their author.某些著作的羅馬教宗可能會犯錯，但他們不是備受鼓舞;上帝是不是他們的作者。 Nor can the criterium of inspiration be placed in the testimony of history. ，也無法評價標準的啟示擺在見證著歷史。 For inspiration is a supernatural fact, known only to God and probably to the inspired writer.靈感是一種超自然的事實，只知道給上帝，並有可能激發的作家。 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，人類的證詞有關的靈感是基礎，在最好的，對證詞的一個人，自然是說，有利害關係的當事人在這件事有關，他證明了。 The history of the false prophets of former times as well as of our own day teaches us the futility of such testimony.歷史上的假先知的前時代，以及我們自己的一天教導我們的徒勞此種證詞。 It is true that miracles and prophecy may, at times, confirm such human testimony as to the inspiration of a work.這是事實的奇蹟和預言可能，有些時候，證實了這種人類的證詞，以故事的靈感一項工作。 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，擺在首位，但並非所有的靈感作家已先知或工人的奇蹟，在第二位的，為了預言或奇蹟，可作為證據的靈感，它必須明確的神蹟表演，並預言被諱莫如深，以確定事實問題，在第三地進行，這種狀況如不加以核實情況後，證詞靈感，已不再僅僅是人類，但它已成為神聖的。 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.沒有人會懷疑，有足夠的神聖的證詞，以確定事實的啟示;另一方面，沒有人可以否認需要這樣的證詞，以使我們可以區分與確定性之間的一種鼓舞和非靈感的書。
B. Question of Fact二是事實問題
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.這是一個相當困難的問題，以國家與確定性，如何及何時幾本書的老人和新約全書共收到作為神聖的，由宗教社區。 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 ，告訴我們，鄭慕智發表了這本書的法律，以利與古人的以色列能存入" ，在一邊的方舟的盟約" ;據deut ，十七， 18 ，國王不得不採購為自己的副本，至少有一部份書中，以"閱讀，它的所有日子裡，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 ）補充，他的部分法律書籍的以色列，而這可能被視為第二個步驟，在收集舊約著作。 According to Is., xxxiv, 16, and Jer., xxxvi, 4, the prophets Isaias and Jeremias collected their respective prophetic utterances.據是，三十四， 16 ，哲，三十六， 4 ，先知們伊薩亞斯羅和jeremias收集各自的先知性話語。 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.字的第二桿，二十九，三十日，帶領我們去假定在天景埃澤希亞甚有要么存在或源自收藏詩篇大衛和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.從省，二十五， 1 ，可以推斷，大約同一時間，因此作出了收繳的solomonic著作，它可能已被加入到收集的詩篇。 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".在公元前二世紀未成年人的先知，已收集到1個工作人員（ ecclus. ， xlix ， 12 ） ，這是引用的行為，第七章， 42條，為"書籍的先知" 。 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.意向書中發現丹，九，二，我和馬赫，十二，九，顯示即使這些規模較小的藏品已聚集成更大的機構神聖的書籍。 Such a larger collection is certainly implied in the words II Mach., ii, 13, and the prologue of Ecclesiasticus.這樣一個較大的收藏當然是隱含在詞二馬赫。第一，二，十三，及開場白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由於這兩個通道，何況主要的分部的老遺囑佳能，後者必須已經完成，至少對於較早的書籍，在落實過程中西元前二世紀。
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.人們一般都認為，猶太人的時候，耶穌基督被公認是典型或列入其收藏的神聖著作一切所謂protocanonical書籍的舊約。 Christ and the Apostles endorsed this faith of the Jews, so that we have Divine authority for their Scriptural character.耶穌和使徒贊同這種信仰的猶太人，使我們有神聖的權力為自己的聖經的性格。 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.由於有堅實的理由，為維護這部分新約聖經的作者利用了septuagint版本，其中載有次經書的舊約，這後者也是在這麼遠核簽的一部分神聖的經文。 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，二寵物，三， 15-16 ，排名所有教會中的聖保羅與"其他經文" ，我添。 ，五， 18歲，似乎引用路加福音，第十，第7 ，並把它擺在水平與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.但這些論點為正規的次經書的舊約，對寶蓮，書信和福音的聖盧克並不排除一切合理懷疑。 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.只有教會，不會犯錯誤的旗手的傳統，能向我們立於不敗之地確定性，至於有多少了神聖的書籍兩新和舊的遺書。 See CANON OF THE HOLY SCRIPTURES.看到佳能的聖經。
IV.四。 DIVISION OF SCRIPTURE部經文
A. Old and New Testaments答：舊約及新約
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.由於兩dispensations的恩典相互離不開的，由其他的來臨，耶穌是所謂舊的和新約聖經（馬太26:28 ;哥林多後3時14分） ，因此被激發的著作，屬於無論是經濟的寬限期，從最早的時代所謂書籍的舊或新約聖經，或者乾脆舊的，還是新約聖經。 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.這個名字的兩個偉大師的靈感寫作實際上已共同在拉丁美洲，從基督徒的時候，戴爾都良，雖然戴爾都良本人經常採用的名稱"的文書" ，或在法律上的真實文件; cassiodorus用途，題目是"神聖pandects " ，或神聖消化的法律。
B. Protocanonical and Deuterocanonical乙protocanonical和次經
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.兩個字： "佳能" ，指責當初材料的細則或文書，受聘於各個行業，在一個隱喻意義上講，它標誌著的形式完善了，要達到的，在各種藝術或行業。 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.).在這個意義上的隱喻一些早期的父親促請佳能的真相，佳能的傳統文化中，佳能的信念，佳能的教會反對錯誤的原理，早期異教徒（聖克蘭姆， "我肺心病" ，七;克蘭姆。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).聖irenæus受僱於另一隱喻，呼喚著第四福音佳能的真理（ adv. haer ，三，十一） ，聖伊西多爾的pelusium適用的名字，所有的靈感著作（ 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.關於時間的聖奧古斯丁（矛盾與紅新月會。第一，二， XXXIX ）和聖杰羅姆（ prolog.加爾） ， "佳能" ，開始以標示收集神聖的經文，其中後來的作家，它是用來幾乎在責任感目錄靈感書籍。 In the sixteenth century, Sixtus Senensis, OP, distinguished between protocanonical and deuterocanonical books.在十六世紀， Sixtus的senensis ，作品，區分protocanonical和次經書。 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.這個區別，這並不表示兩者相差權力，但只是一個時間之差，其中書籍則是公認的整個教會，因為神的鼓舞。 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.次經，因此，是這些書籍有關的靈感，其中一些教會質疑較為嚴重，一時間，但被接受的整個教會，因為確實深受啟發後，問題已得到徹底調查。 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.以舊約，書籍的托比亞斯，朱迪思，需要智慧，需要ecclesiasticus ， baruch ，一，二， machabees ，助理勞工事務主任埃絲特， X ，黑四-十六，二十四，丹尼爾，三， 2 4-90， 1 3， 1 - 1 4 ， 42 ，是從這個意義上講次經;同時必須指出的下述新約聖經的書籍和部分：希伯來人，詹姆斯，彼得二，二，三莊，裘德，啟示，做標記，十三， 9-20 ，路加福音22 ， 43-44 ，約翰，七， 53 -八， 11 。 Protestant writers often call the deuterocanonical Books of the Old Testament the Apocrypha.新教作家往往致電次經書的舊約的apocrypha 。
C. Tripartite Division of Testaments丙三方分工的見證
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顯示，老式的遺囑書分為三個部分，法，先知，和著作（ hagiographa ） 。 The same division is mentioned in Luke, xxiv, 44, and has been kept by the later Jews.同一師提到路加， 24 ， 44 ，並一直保存由後來猶太人。 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).第二部分包含兩個部分：前者是先知（ josue ，法官，薩穆埃爾，和國王） ，而後者是先知（伊薩亞斯羅， jeremias ， ezechiel ，以及未成年人的先知，稱為十二，並算作一本書） 。 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).第三師包含了三種書：一是詩歌書籍（詩篇，諺語，就業） ;第二，五megilloth或捲紙（ canticle的canticles ，羅思，悲嘆，傳道書，埃絲特） ;第三，其餘三項書籍（丹尼爾，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，加入了五本書的第一部八個，把第二個，並有11項第三，整個佳能的猶太經文包含了04年的書。 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.另一項安排連接羅思與這本書的法官，並悲嘆與jeremias ，從而減少了數量的書本，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.該司的新約聖經書籍福音和使徒（ evangelium等apostolus ， evangelia等apostoli ， evangelica等apostolica ）開始在著作使徒父親（聖伊格"專案philad 。 " ，第五章" ; epist公元diogn ，十一） ，並普遍採用的關於結束在公元二世紀（聖iren ， "副haer " ，一，三;叔， "德praescr " ，第三十四聖克蘭姆。徐家， " strom " ，第七章，第三章，等等） ，但較近期的父親沒有堅持下去，它已經發現了更多的方便鴻溝舊約和新的四個角色，抑或仍然是更好地融入可分為三個部分。四個部分，分清法律，歷史，說教或理論，並預言性的書籍，而三方分工增加了法律書籍（ pentateuch和福音） ，以歷史的，並保留了其他兩班，即初中並預言書籍。
D. Arrangement of Books四安排的書籍
The catalogue of the Council of Trent arranges the inspired books partly in a topological, partly in a chronological order.目錄安理會的遄安排激發的圖書，部分在拓撲，這部分是一個時間順序。 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.在舊約中，我們首先所有歷史書籍，除兩本書的machabees被假定已書面上的一切。 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.這些歷史書籍，按照議事程序的時候，他們對待;帳簿托比亞斯，朱迪思，並酯，但是，佔據最後一個地方，因為它們涉及個人的歷史。 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.身體的說教作品佔據第二位的佳能公司，被安排在該命令的時間在哪個作家是為了生活。 The third place is assigned to the Prophets, first the four Major and then the twelve Minor Prophets, according to their respective chronological order.第三位是分配給先知，先四大然後十二小先知，按照各自的順序排列。 The Council follows a similar method in the arrangement of the New- Testament books.安理會如下類似的方法，在安排新約聖經書籍。 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.首先是考慮到歷史書籍，即福音書的行為;福音遵循的秩序，他們被譽為組成。 The second place is occupied by the didactic books, the Pauline Epistles preceding the Catholic.第二位是被佔領的，由說教圖書，寶蓮，書信前款天主教。 The former are enumerated according to the order of dignity of the addresses and according to the importance of the matter treated.前者列舉了根據該命令的尊嚴的地址，並根據事項的重要性對待。 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.因而導致該系列：入鄉隨俗，我哥林多前書;加拉太;以弗所; philippians ;歌羅西書;一，二，撒羅尼迦我，提摩太;弟兄; philemon ;希伯來人書中佔有上的地方就考慮到它的後期接待進入佳能公司。 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.在其處置的天主教教會理事會如下那些所謂西方命令：一，二彼得;一，二，三約翰;詹姆斯;裘德;我們vulgate版如下東方秩序（詹姆斯;一，二，三，約翰。 ;裘德） ，這似乎是基於半乳糖，二， 9 。 The Apocalypse occupies in the New Testament the place corresponding to that of the Prophets in the Old Testament.啟示佔有，在新約聖經的地方，對應的是先知們在舊約。
E. Liturgical Division體育禮儀師
The needs of liturgy occasioned a division of the inspired books into smaller parts.需要禮儀中的情況，進行記名表決的啟發書成一些小的部分。 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).在當時的使徒這是一個收到定制改為在猶太教堂服務的安息日-一天一個部分的pentateuch （使徒15時21分） ，以及部分的先知（全地;行為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已被劃分為54 " parashas "根據人數安息日，在夾層農曆年。 To each parasha corresponds a division of the prophetic writings, called haphtara.每一段落對應記名表決的先知性著作，所謂haphtara 。 The Talmud speaks of more minute divisions, pesukim, which almost resemble our verses.猶太法典提到更加分鐘師， pesukim ，幾乎類似於我們的小詩。 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.).教會轉移到基督教週日猶太人的傳統閱讀部分的經文，在集會的信徒，但隨即補充說，更換，使猶太人的教訓，通過部分的新約全書（聖剛， "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.由於特定的教會有不同的選擇對週日讀，這種風俗沒有任何場合普遍受到了司在書籍的新約聖經。 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，從去年底的第五世紀，這些週日教訓，不再採取命令，但該路段的選擇，因為它們安裝在與宗教節日和季節。
F. Divisions to facilitate reference樓分部，以方便參考
For the convenience of readers and students the text had to be divided more uniformly than we have hitherto seen.為方便讀者閱讀和學生，案文將其分為更均勻，比我們以前見過。 Such divisions are traced back to Tatian, in the second century.這種分歧是追溯到tatian ，在公元二世紀。 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以促進福音的和諧。 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).尤西比烏斯， euthalius ，和其他人進行了這方面的工作分工，在以下幾百年，因此，在第五或第六的福音，分為318個零件（ tituli ） ，書信到254 （ capitula ） ，以及啟示錄到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，舊約聖經文本被分成各個部分（德英斯特。理學系亮著，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.但所有這些不同的分割區過於完美，過於不平衡的實用化，特別是當在13世紀concordances （見concordances ）開始興建。 About this time, Card.大約在這個時候，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，死於1228年，將所有書籍的經文均勻成章節的一個事業部，其中找到了自己的方式，幾乎立即進入codices的vulgate版本，甚至到一些codices的原始文本，並通過成為所有印刷版後，發明了印刷業。 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).作為章節太長供隨時參考，樞機主教休聖cher分成更小的章節，其中他表示，由大寫字母為A ， B ，等等羅伯特斯蒂芬斯，很可能模仿傳譯彌敦道（ 1437 ）劃分章節納入小詩並出版了他的完整劃分章節和詩詞中，首先在vulgate文（ 1548 ） ，後來又在希臘原來的新約聖經（ 1551 ） 。
V. SCRIPTURE五經文
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.自經文是寫上帝的話，其內容是神聖的保證真理，發現無論是在嚴格的或更廣泛的意義上的字。 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，因為故事的靈感寫作，不能被稱為沒有神的見證，神必須有發現，這是書籍構成的神聖經文。 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，神學教授說，基督教的啟示是完整的，在使徒，而且其存款委託給門徒，以防範並頒布。 Hence the apostolic deposit of Revelation contained no merely Sacred Scripture in the abstract, but also the knowledge as to its constituent books.因此使徒存款的啟示不只是聖經，在抽象的，但也是知識，以作為其組成書籍。 Scripture, then, is an Apostolic deposit entrusted to the Church, and to the Church belongs its lawful administration.經文中，那麼，是一個使徒存款委託給教會，並教會屬於其合法政府。 This position of Sacred Scripture in the Church implies the following consequences:這一立場的聖經，在教會意味著以下後果：
(1) The Apostles promulgated both the Old and New Testament as a document received from God. （ 1 ）使徒頒布兩老和新約聖經作為一份文件，收到了來自上帝。 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.這是有可能先行上帝應該不投他的文字後，男子僅僅作為橫財，從沒有已知的權威，但他應委託其出版，以照顧那些人，他被派遣來傳福音給所有國家，並與他曾承諾要為所有的日子，甚至到了圓滿的世界。 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在這個原則下，聖杰羅姆（德腳本。 eccl ）說，對福音的聖馬克說： "當彼得聽聞了，他都批准的，並命令他們在閱讀該教堂" 。 The Fathers testify to the promulgation of Scripture by the Apostles where they treat of the transmission of the inspired writings.父親作證頒布的經文，由使徒那裡他們對待的傳遞激發的著作。
(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 ）傳遞的靈感寫作構成，在提供經文由使徒其接班人的權利，義務，並有權繼續施行，以保存其完整性和一致性，解釋其含義，沒有使用它在證明，並說明天主教教學，反對和譴責任何攻擊後，其學說，或任何濫用其意義。 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.我們可以推斷，這一切都來自性格的靈感的著作和性質的使徒，但它也證明了由部分的weightiest作家的初期教會。 St. Irenæus insists upon these points against the Gnostics, who appealed to Scripture as to private historical documents.聖irenæus堅持這幾點，對gnostics ，世衛組織呼籲經文中，以私人擁有的歷史文件。 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).他排除了這諾斯替認為，第一，堅持使命的使徒和後，相繼在使徒，尤其是出現在羅馬教會（ haer. ，三， 3-4 ） ;第二，顯示了說教的使徒們繼續他們的繼承人載有超自然的保證infallibility通過留置的聖靈（ haer. ，第三，第24條） ;第三，結合使徒繼承和超自然的保證聖靈（ 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.看來平原，如果經文，不能被視為一個私人的歷史性文件，就到了正式訪問的使徒，對帳戶的正式繼承在使徒自己的繼任者，對賬戶的協助下聖靈答應了使徒和他們的繼任者，頒布的經文，保存其完整性和身份，並解釋其含義必須屬於使徒和他們的合法接班人。 The same principles are advocated by the great Alexandrian doctor, Origen (De princ., Praef.).同樣的原則是提倡的偉大亞歷山大醫生，淵源（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". "僅僅這一點" ，他說， "要相信是事實，在沒有什麼不同，從教會和apostolical傳統" 。 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".在另一條通道（ matth 。的TR 。二十九， 12月31日46-47 ） ，他拒絕爭論敦促由異端" ，因為很多時候，因為他們攜帶著典型經文，其中每一個基督徒同意，並認為" ，即： "在房子是這個詞的真相" ， "為從它（教會） ，單聲祂所經歷了所有地球，他們的言論所不欲，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).說，非洲教會同意與亞歷山大，是明確的，從字的戴爾都良（德praescript ，神經網絡， 15 ， 19 ） 。 He protests against the admission of heretics "to any discussion whatever touching the Scriptures".他抗議活動，反對接納異教徒" ，以任何討論什麼動人念經" 。 "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". "這個問題應該先提出，也就是現在的唯一一個將要討論的， `誰屬信仰本身：誰是經文'嗎？ … … 。為真正的經典和真實的論述，和所有真正的基督教傳統，將可哪裡都是真正的基督徒統治和信仰應表現出" 。 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).聖奧古斯丁贊同的立場是一致的時候，他說： "我不應該相信福音除了對權威的天主教會" （ 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 ）憑藉自己的官方和永久的頒布，經文是一份公開文件，神聖的權威，這是大家有目共睹的教會的成員。
(4) The Church necessarily possesses a text of Scripture, which is internally authentic, or substantially identical with the original. （ 4 ）教會一定擁有一個文本的經文，就是內部真實的，或實質上等同於原來的。 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，內部的真實性，其中教會已核准或者其普遍性和經常使用，或由一個正式的聲明，享有人格的外部或公眾的真實性，即其與原件相符絕不能只是被推定在法理上，但必須承認，由於對某些帳戶的infallibility的教會。
(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，合法頒布，是一個源與法治的信仰，雖然它仍然只是一種手段或工具掌握在教學機構的教會，其中就有正確的，權威解釋經文。
(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 ）政府和管養權的經文，是不是直接委託，向整個教會，但它的教學機構，雖然經文本身就是對共同財產的成員對整個教會。 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.而私人處理的經文是反對事實，即它是作為共同財產外，其管理者必然會傳達其內容所有教會的成員。
(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 ）雖然經文是教堂產權，僅外，她臉色蒼白，可利用它作為一種手段，對發現或進入教堂。 But Tertullian shows that they have no right to apply Scripture to their own purposes or to turn it against the Church.但戴爾都良的表現來看，他們都沒有權利申請經文中，以他們自己的目的，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.他還教教徒如何競賽的權利，異端呼籲經文都（一種抗辯） ，然後爭論，並同他們就單點聖經的教義。
(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 ）的權利，教學機構的教會包括也就是發行和執行法令，為促進受教育權利使用，或防止濫用經文。 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).更遑論定義佳能（見佳能） ，理事會的遄達簽發兩項法令，有關vulgate ，以及有關法令的解釋經文（見註釋，詮釋學） ，而這在過去是通過反复在一個更嚴格的形式由梵蒂岡理事會（ sess.三，濃度trid ， sess第四節） 。 The various decisions of the Biblical Commission derive their binding force from this same right of the teaching body of the Church.各項決定的聖經委員會得出自己的約束力，從這個相同的權利，教學機構的教會。 (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.). （參見斯特普爾頓原理。 FID法。 demonstr ，的X席;威廉和Scannell先生， "手冊的天主教神學" ，倫敦， 1890年，我61歲sqq ; scheeben ， " handbuch明鏡katholischen dogmatik " ，弗賴堡， 1873年，一， 126 sqq ） 。
VI.六。 ATTITUDE OF THE CHURCH TOWARDS THE READING OF THE BIBLE IN THE VERNACULAR態度教會對閱讀聖經白話文
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.態度教會，以閱讀聖經白話文可以推斷，從教會的實踐和立法。 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.這已是慣例，教會提供新建改建國，為盡快實現與白話文版本的經文，因此，早在拉丁美洲和東方的翻譯版本之間存在的亞美尼亞人， slavonians ，哥特人，意大利人，法國人，以及部分效果圖成英文。 As to the legislation of the Church on this subject, we may divide its history into three large periods:以立法的教會對這個問題，我們可以將其歷史分為三個大的時期：
(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 ）過程中的第一個千年，她的存在，教會沒有頒布任何法律關於讀經文，在白話文。 The faithful were rather encouraged to read the Sacred Books according to their spiritual needs (cf. St. Irenæus, "Adv. haer.", III, iv).信徒們都相當鼓勵閱讀書籍的神聖根據自己的精神需求（參見聖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 ）未來五百年只顯示地方性法規有關使用本聖經白話文。 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.對1080年1月2日，格雷戈里七寫信給杜克的波西米亞時表示，他不能容許的出版會念經，在該國的語言。 The letter was written chiefly to refuse the petition of the Bohemians for permission to conduct Divine service in the Slavic language.這封信是寫首領拒絕請願書的bohemians許可進行神聖的服務，在斯拉夫語。 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).教宗擔心，該讀的聖經白話文將導致irreverence和錯誤理解激發文（聖格雷戈里第七章" epist " ，七，十一） 。 The second document belongs to the time of the Waldensian and Albigensian heresies.第二份文件是屬於當時的waldensian和albigensian異端邪說。 The Bishop of Metz had written to Innocent III that there existed in his diocese a perfect frenzy for the Bible in the vernacular.主教的梅斯曾寫信給無辜的三認為，不存在在他的教區的一個完美的狂熱，為聖經白話文。 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教宗回答說，在一般的願望讀經文，是值得稱道的，但這種做法是危險的，為簡單unlearned （ " epist 。第一，二， cxli ; hurter ， " gesch 。萬。 papstes無辜三" ，漢堡， 1842年，四， 501 sqq ） 。去世後，無辜第三，主教在圖盧茲的指示，在1229名第十四佳能反對濫用神聖的經文中對部分的卡塔利說： " prohibemus ，氦氖libros veteris等格testamenti laicis permittatur habere " （黑弗勒" ， concilgesch " ，弗賴堡， 1863年，五， 875 ） ，在對1233主教的tarragona發出了類似的禁令，在其第二個佳能，但是這兩個法律是只針對國家受管轄的各自主教會議（黑弗勒，同上， 918 ） 。三主教的牛津，在1408年，由於該疾病的lollards ，他們除了對它們的暴力犯罪和無政府狀態介紹了毒插值成白話文神聖文本中，發表了一份法德其中只有文本批准，由當地普通或省議會獲准公開宣讀了由俗人（黑弗勒，前引書，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，我們只有在一開始的過去五百年，我們見面的普遍規律，教會有關閱讀的聖經白話文。 On 24 March, 1564, Pius IV promulgated in his Constitution, "Dominici gregis", the Index of Prohibited Books.於1564年3月24日，比約四頒布在他的憲法" ，收聽廣播節目和收看" ，該指數被禁止的書籍。 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.根據第三次統治，舊約聖經，可閱讀白話文，由虔誠和教訓男人，根據我的判斷，香港教區，作為一個有利於更好地了解該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.第四統治的地方在政府手中的主教或砂鍋的力量，讓讀的新約聖經，在白話文，以普通人，他們以判斷其懺悔或其牧師可以獲利，這種做法的。 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保留這項權力，以自己或神聖聚集指數，並克萊門特八補充，這一限制到第四個法治的指標，方式附錄。 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.本篤十四要求白話版閱讀外行應獲教廷或提供筆記，從著作的父親或教訓，並虔誠的作者。 It then became an open question whether this order of Benedict XIV was intended to supersede the former legislation or to further restrict it.它成了一個懸而未決的問題，是否這項命令的本篤十四用意，以取代前立法或進一步限制。 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.這無疑是不能完全取消，由下三個文件：譴責一些錯誤的簡森派quesnel以必要的閱讀聖經，由牛市" ， unigenitus發出的"克萊門特習於1713年9月8日（參見登青格， " enchir " ，神經網絡。 1294年至1300年） ;譴責，同時保持教師，在主教的皮斯托亞，由牛市" ， auctorem信發出的"關於1794年8月28日，由比約六;警告勿讓俗人不分青紅皂讀經文，在白話文，給主教mohileff由比約七，對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.但該法令所發出的神聖聚集指數於1836年1月7日，似乎是要使其明確表示，從今以後，俗人可能改為白話文版本的經文，如果他們是獲教廷，或提供與債券採取從著作的父親或後天的天主教作家。 The same regulation was repeated by Gregory XVI in his Encyclical of 8 May, 1844.同一規例是重複的格雷戈里十六世在他的通諭中的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，教會一直不准閱讀聖經白話文，如果這是不可取的精神需要她的孩子，她已被禁止，只當它是幾乎肯定會導致嚴重的精神傷害。
VII.七。 OTHER SCRIPTURAL QUESTIONS其他聖經問題
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).歷史的保存和傳播聖經，全文是說，在文章手稿的聖經;法典alexandrinus （等） ;版本的聖經;版本的聖經;批評（考） ;解釋經文是處理在文章詮釋學;訓詁學;評論聖經;和批評（聖經） 。 Additional information on the foregoing questions is contained in the articles INTRODUCTION; OLD TESTAMENT; NEW TESTAMENT.補充資料對前述問題，是包含在文章導言;舊約和新約聖經。 The history of our English Version is treated in the article VERSIONS OF THE BIBLE.歷史上我們的英語版是對待在文章中不同版本的聖經。
Publication information Written by AJ Maas.出版信息所作的AJ馬斯。 Transcribed by Robert B. Olson.轉錄羅伯特乙奧爾森。 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.提供給全能的上帝，為提摩太和克里斯灰色的，並為一個神聖的愛和理解的神聖經文中的所有成員，我們有福了主的教會。 The Catholic Encyclopedia, Volume XIII.天主教百科全書，體積十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.人頭馬lafort ，副署長，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
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.名單天主教文學對聖經的課題已發表在美國教會的審查，三十一（八月， 1904 ） ， 194-201 ;這份名單是相當完備了，以公佈之日起。 See also the works cited throughout the course of this article.也見參考文獻的整個過程中的這篇文章。 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.大多數問題與經文中所遭受的對待特殊物品的整個過程中的百科全書，比如，除了上面提到的那些，杰羅姆;佳能的聖經; concordances的聖經;靈感的聖經;全書等每個這些文章，有一個豐富的文學指南，以自己特殊的方面會念經。
This subject presentation in the original English language這一主題演講，在原有的英語
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