The Apocrypha are books of the Old Testament included in Roman Catholic and Orthodox Bibles as deuterocanonical (added to the earlier canon), but excluded from the Hebrew Bible and from most Protestant Bibles. It is not certain why the term apocrypha (hidden things) was originally applied to them, but they were considered less authoritative than the other biblical books because of their relatively late origin (c. 300 BC - AD 100). 伪经是在罗马天主教和次经（添加到早期佳能）包括东正教圣经旧约的书籍，但是从希伯来文圣经和新教圣经最排斥，而不是某些为什么长期伪经（隐藏的东西）是原本适用于他们，但他们被认为低于其他圣经书籍权威，因为他们相对较晚的起源（约公元前300年 - 公元100）。Except for 2 Esdras, which was in Latin, they were part of the Septuagint.除2埃斯德拉斯，这在拉美是，他们是七十的一部分。The other books placed after the Old Testament in the Revised Standard Version are the following: 1 and 2 Esdras, Tobit, Judith, Additions to the Book of Esther, Wisdom, Sirach (Ecclesiasticus), Baruch and the Letter (Epistle) of Jeremiah, Additions to Daniel (Prayer of Azariah, Song of the Three Hebrew Children, History of Susanna, Bel and the Dragon), the Prayer of Manasseh, and 1 and 2 Maccabees.之后，在标准修订版旧约放在其他书籍如下：1和2埃斯德拉斯，托比书，朱迪思，到以斯帖，智慧，西拉奇（Ecclesiasticus），巴鲁克和耶利米书（书信）图书添置，丹尼尔（祷告亚撒利雅，三国希伯来语儿童歌曲，对苏珊娜，贝尔和龙史），玛拿西的祷告，1和2马加比添置。
Roman Catholic Bibles also list 1 and 2 Esdras and the Prayer of Manasseh as apocryphal.罗马天主教圣经也清单1和2埃斯德拉斯和玛拿西的猜测祈祷。The Greek Orthodox Bible omits 2 Esdras but adds 3 Maccabees and Psalm 151, with 4 Maccabees as an appendix.希腊东正教圣经省略2埃斯德拉斯，但增加了4作为附录马加比3马加比和诗篇151。The Apocrypha are important sources for Jewish history and religious developments in the 1st and 2d centuries BC.伪经是犹太人的历史，在第一和2D公元前数百年的宗教发展的重要来源。
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Bibliography
参考书目
BM Metzger, An
Introduction to the Apocrypha (1957); BL Mack.BM，对伪经（1957）介绍梅茨格;
BL马克。Wisdom and the
Hebrew Epic: Ben Sira's Hymn in Praise of the Fathers (1986); RH Pfeiffer,
History of New Testament Times, with an Introduction to the Apocrypha
(1949).智慧和希伯来史诗：本西拉的歌中赞美的父亲（1986年）; RH菲佛，新约时代的历史，向伪经介绍（1949年）。
Apocrypha (Greek apokryphos,"hidden") is a word coined by the 5th-century biblical scholar Saint Jerome for the biblical books received by the church of his time as part of the Greek version of the Old Testament (see Septuagint), but that were not included in the Hebrew Bible.伪经（希腊apokryphos，“隐藏”）是由5世纪的圣经学者圣杰罗姆创造由他的时间教会收到的旧约（见七十）希腊版本的一部分圣经书一个字，但不包括在希伯来文圣经。 In the Authorized, or King James, Version, the books are either printed as an appendix or are omitted altogether; they are not considered canonical by Protestants.在授权，或国王詹姆斯版，印刷的书籍要么作为附录或完全省略，他们不认为新教徒规范。
The Septuagint was received by the Christian church from Hellenistic Judaism. The books included in the Septuagint that were excluded by the non-Hellenistic Jews from their canon were Judith, the Wisdom of Solomon, Tobit, Sirach (Ecclesiasticus), Baruch, and the two books of Maccabees. 该译本是收到来自希腊犹太教的基督教教堂，在七十包含的是被从他们的佳能非希腊犹太人排除书籍朱迪思，在所罗门，Tobit回归，西拉奇（Ecclesiasticus），巴鲁克智慧，和两个书籍的马加比。 Of these, Judith and Tobit are best described as edifying historical fiction, and Baruch, as an appendage to the Book of Jeremiah, written in the person of Jeremiah's secretary.其中，朱和托比书是最好的形容为启发历史小说，和巴鲁克，作为对耶利米书，在耶利米的秘书人的书面附属物。Wisdom and Sirach are testimonies to the wisdom tradition of Israel otherwise represented in the books of Proverbs, Job, and Ecclesiastes.智慧和西拉奇是以色列的智慧传统的证词，否则在箴言书，作业和传道书代表。The books of Maccabees are historical works in the tradition of the books of Samuel, Kings, and Chronicles.在马加比的书籍在书籍的塞缪尔，国王和历代传统的历史著作。Also generally included with the Apocrypha are the two books of Esdras, additions to the Book of Esther (Esther 10:4-10), the Song of the Three Young Men (Daniel 3:24-90), Susanna (Daniel 13), Bel and the Dragon (Daniel 14), and the Prayer of Manasseh.一般还附带伪经是埃斯德拉斯两书，对埃丝特（以斯帖10:4-10），该三名男青年宋（但以理书3:24-90），苏珊娜（丹尼尔13）图书增加，贝尔和龙（丹尼尔14），和玛拿西祷告。
Roman Catholic and Orthodox Christians still follow the Septuagint and include in the canon of the Bible all the Apocrypha, except the two books of Esdras and the Prayer of Manasseh. They generally refer to the Protestant Apocrypha as deuterocanonical books, however, and reserve the term Apocrypha for those books entirely outside the biblical canon, which Protestants call the pseudepigrapha. 罗马天主教和东正教徒仍然按照七十，其中包括在所有的圣经伪经佳能除埃斯德拉斯两书和玛拿西祷告，他们通常是指作为次经伪经新教书籍，但是，并保留期限伪经为完全超出圣经佳能，其中新教徒致电pseudepigrapha那些书。
With the growth of a historical perspective in biblical studies during the 19th century, the value of the Apocrypha as historical sources came to be generally recognized.随着一个在19世纪圣经的研究历史的角度看增长，作为史料价值伪经后来被普遍认同。Derived from the period 300BC to New Testament times, the Apocrypha shed valuable light on the period between the end of the Old Testament narrative and the opening of the New Testament.从期间300BC到新约时代派生的伪经棚上之间的旧约叙述的结束和新约开放期间宝贵的光。They are also important sources of information on the development of belief in immortality, the resurrection, and other questions of eschatology, as well as the increasing impact of Hellenistic ideas on Judaism.他们也很重要的信息来源，对发展中不朽的信仰，复活，和末世其他问题，以及在希腊的思想越来越犹太教的影响。
Rev. Bruce Vawter牧师布鲁斯Vawter
Apocrypha;
hidden, spurious, the name given to certain ancient books which found a place in
the LXX.伪经;隐藏，伪，在给予一定的发现，在LXX地方古籍的名称。and Latin Vulgate versions of the Old
Testament, and were appended to all the great translations made from them in the
sixteenth century, but which have no claim to be regarded as in any sense parts
of the inspired
Word.旧约和拉丁语武加大版本，并追加到所有伟大的译本，他们在十六世纪，但没有被视为在任何意义上的启发字部位视为索赔。
The Old Testament Apocrypha consists of fourteen books, the chief of which are the Books of the Maccabees (qv), the Books of Esdras, the Book of Wisdom, the Book of Baruch, the Book of Esther, Ecclesiasticus (Sirach), Tobit, Judith, etc.旧约伪经包括十四书籍，其中主要是在马加比书（请参阅），埃斯德拉斯的书籍，是智慧之书，书的巴鲁克的以斯帖，Ecclesiasticus（西拉奇），Tobit回归书，朱等
The New Testament Apocrypha consists of a very extensive literature, which bears distinct evidences of its non-apostolic origin, and is unworthy of regard as being comparable in importance to the Bible.新约伪经包含了非常广泛的文献，其中蕴藏着其非使徒的起源不同的证据，并且是被圣经中的重要性，可比的方面不值得。
(Easton Illustrated Dictionary)（伊斯顿说明字典）
The word "apocrypha" is from the Greek ta apokrypha, "the hidden things," although there is no strict sense in which these books are hidden.单词“伪经”是从希腊TA apokrypha“的隐藏的东西，”虽然没有严格意义上的这些书是隐藏的。Some thirteen books comprise the Apocrypha: I and II Esdras, Tobit, Judith, the Rest of Esther, the Wisdom of Solomon, Ecclesiasticus (which is also entitled the Wisdom of Jesus the Son of Sirach), Baruch, the Letter of Jeremiah, the Additions to Daniel, the Prayer of Manasses, and I and II Maccabees.有些thirteen书籍包括伪经：我和第二埃斯德拉斯，托比书，朱迪，其余的埃丝特，智慧的所罗门，Ecclesiasticus（这也是题为耶稣的儿子西拉奇智慧），巴鲁克，在耶利米书，该丹尼尔，Manasses的祷告，我和二马加比添置。 Both the status of these books and the use of the term "apocrypha" have been in confusion since the early days of the church.这两种状态的这些书籍和术语“伪经”的使用已经混乱，因为教会的初期。In the restricted sense the word denotes the above-named books in contradistinction to the Pseudepigrapha, or false writings; but in the broader sense the word refers to any extracanonical scripture.在限制意义上的词是指在对比的Pseudepigrapha，或虚假的著作为上述书籍，但在更广泛意义上的字是指任何extracanonical经文。 Sometimes the term takes on a disparaging meaning, especially when used of the "apocryphal" gospels; this is to say they are spurious or heterodoxical.有时这个词带上了轻蔑的含义，尤其是当了“未经证实”福音使用，这是说他们是虚假的或heterodoxical。 A further difficulty attending the restricted use of the term is that some of the Apocrypha are pseudonymous, whereas some of the Pseudepigrapha are not pseudonymous.另一个困难出席了长期限制使用的是，一些伪经假名，而在Pseudepigrapha有些不假名。RH Charles broke the accepted order by including III Maccabees in the Apocrypha and transferring II Esdras to the Pseudepigrapha.RH查尔斯打破了包括伪经第三马加和转移II埃斯德拉斯到Pseudepigrapha接受的订单。 The acient rabbinic practice was to regard all such writings as "outside books," and his designation was continued by Cyril of Jerusalem, who used Apocrypha in the same sense, ie, scriptures outside the canon.该acient拉比的做法是，所有这些著作视为“外书”，并指定由他的西里尔耶路撒冷，谁使用在同样的意义，即伪经经文外，佳能继续。 In modern times CC Torrey has revived this signification so that all such books, including the Pseudepigrapha, are called Apocrypha.在近代CC托里复苏这个意义，使所有这类书籍，包括Pseudepigrapha，被称为伪经。 Therefore to use the term Pseudepigrapha is a concession to an unhappy usage.因此，要使用术语Pseudepigrapha是一个不愉快的使用特许权。
How did the Apocrypha secure a place in some of our English Bibles?如何安全的伪经在我们的英语圣经一些地方？The Jews uniformly denied canonical status to these books, and so they were not found in the Hebrew Bible; but the manuscripts of the LXX include them as an addendum to the canonical OT.犹太人拒绝统一规范的地位，这些书，所以他们没有发现在希伯来文圣经，但手稿的LXX包括作为规范OT增编的。In the second century AD the first Latin Bibles were translated from the Greek Bible, and so included the Apocrypha.在公元二世纪的第一个拉美圣经被翻译从希腊圣经，所以包括伪经。Jerome's Vulgate distinguished between the libri ecclesiastici and the libri canonici with the result that the Apocrypha were accorded a secondary status.杰罗姆的武加大区分的libri ecclesiastici和libri canonici与该伪经被赋予次要地位的结果。However, at the Council of Carthage (397), which Augustine attended, it was decided to accept the Apocrypha as suitable for reading despite Jerome's resistance to their inclusion in the Vulgate.然而，在理事会的迦太基（397），其中奥古斯丁出席，会议决定接纳为尽管杰罗姆的阻力，在武加大将其列入适合阅读的伪经。 In 1548 the Council of Trent recognized the Apocrypha, excepting I and II Esdras and the Prayer of Manasses, as having unqualified canonical status.在1548年安理会的遄达伪经确认，除为具有典型的不合格状态和第二埃斯德拉斯和Manasses祈祷。Moreover, anyone who disputed this ecclesiastical decision was anathematized.此外，谁该教会的决定是有争议的诅咒。The Reformers repudiated the Apocrypha as unworthly and contradictory to the doctrines of the uncontroverted canon; however, Luther did admit that they were "profitable and good to read."改革者推翻了伪经为unworthly和矛盾的无可争议的经典教义，但是，路德没有承认自己是“盈利和良好的阅读。” The Coverdale and Geneva Bibles included the Apocrypha but set them apart from the canonical books of the OT.该Coverdale和日内瓦圣经包括伪经，但设置从OT的典型的书籍他们分开。After much debate the British and Foreign Bible Society decided in 1827 to exclude the Apocrypha from its Bibles; soon afterward the American branch concurred, and this action generally set the pattern for English Bibles thereafter.经过反复辩论，英国和外国圣经协会决定在1827年以排除从圣经伪经;此后不久，美国分行同意，这个动作一般设置为英文圣经模式一次。 Among Protestant communions only the Anglican Church makes much use of the Apocrypha today.在基督教圣餐只有圣公会使多大的伪经今天使用。
Many literary genres appear in the Apocrypha: popular narrative, religious history and philosophy, morality stories, poetic and didactic lyrics, wisdom literature, and apocalyptic.许多文学体裁出现在伪经：流行叙事，宗教史，哲学，道德故事，诗意的歌词和说教，智慧文学和启示。Most of these books were written in Palestine between 300 BC and AD 100, and the language of composition was either Hebrew or Aramaic, and occasionally Greek.这些书籍大多是写在巴勒斯坦之间的公元前300年和公元100，无论是构成语言希伯来文或阿拉姆，偶尔希腊。They generally reflect the Jewish religious viewpoint of late OT times with certain additions which were emphasized.他们普遍反映后期OT次犹太与其中某些补充强调宗教的观点。Almsgiving became an expression of good works meritorious to salvation (see Tob. 12:9).施舍成为了优秀作品表达有功救赎（见TOB。12:9）。The Apocrypha, and to a greater extent the Pseudepigrapha, evince an amplified doctrine of the Messiah beyond what the OT reveals.伪经，并在更大程度上Pseudepigrapha，表示出一种超越什么OT放大显示弥赛亚主义。Two types of messianic expectation predominate: the heavenly Son of man, taken from Daniel and embellished by Enoch, and the earthly Davidic king described in the Psalms of Solomon.两种类型占主导地位的救世主的期望：人天堂的儿子，取自丹尼尔和诺点缀，和地上的大卫国王所罗门的诗篇描述。The doctrine of resurrection of the body, so seldom mentioned in the OT, is ubiquitous in the Apocrypha and shows an advance over the OT idea of Sheol.对身体的复活学说，所以很少在旧约中提到，是无处不在的伪经，并显示超过有关阴间OT思想进步。The hope for immortality was greatly influenced by Greek thought.为不朽的希望是很大的影响希腊思想。Throughout the Aprocrypha is a highly developed angelology which is a natural consequence of the impact of dualism upon Jewish religious thought after the Exile.整个Aprocrypha是一个高度发达的天使这是一个二元论后，流亡国外后，犹太宗教思想影响的必然结果。The NT cites none of the books of the Apocrypha, although there are frequent parallels of thought and language, as in the case of Eph.新台币列举的伪经书都没有，虽然有相似之处频繁的思想和语言中的弗的情况下。6:13-17 and Wisd. 6:13-17和Wisd。Sol.溶胶。5:17-20, and Heb. 5:17-20，和希伯来书。11 and Ecclus.11 Ecclus。44.44。But to admit these parallels is not necessarily to admit dependence by NT authors upon the Apocrypha, and even if a clear case of dependence can be made, it does not follow that the NT author regarded these books as authoritative.但要承认这些相似之处不一定承认新台币作者后，伪经的依赖，即使依赖明确的情况下，可，这并不表示新台币作者视为权威的这些书。
DH Wallace卫生署华莱士
(Elwell Evangelical Dictionary)（Elwell宣布了福音字典）
Bibliography
参考书目
RH Charles,
Apocrypha and Pseudepigrapha of the OT, I; BM Metzger, An Introduction of the
Apocrypha; WOE Oesterley, The Books of the Apocrypha; RH Pfeiffer, A History of
NT Times with an Introduction of the Apocrypha; EJ Goodspeed, The Story of the
Apocrypha; CC Torrey, The Apocryphal Literature; HM Hughes, The Ethics of Jewish
Apocryphal Literature; H. Wace, ed., Apocrypha, 2 vols; JH Charlesworth, ed.,
The OT Pseudepigrapha, Apocalyptic Literature and Testaments.
RH查尔斯，伪经和Pseudepigrapha的OT，我;骨髓梅茨格，一个伪经介绍，WOE Oesterley，对伪经的书籍;
RH菲佛，处新台币倍的伪经介绍历史; EJ古德斯皮德，故事在伪经; CC托里的猜测文学; HM休斯，犹太猜测文学的道德规范; H. WACE，ED，伪经，2卷;
JH查尔斯沃思，教育署，OT Pseudepigrapha，启示文学和圣经。
The usage here adopted is based on that of Jerome.这里所采用的使用是根据杰罗姆的。The Apocrypha in this translation consists of fifteen books or parts of books.本翻译伪经包括十五书籍或书籍的部分。 They are:它们是：
These works are outside the Palestinian canon; that is, they form no part of the Hebrew Scriptures, although the original language of some of them was Hebrew.这些作品以外的巴勒斯坦佳能，也就是说，他们没有形成希伯来圣经的一部分，虽然他们中的一些原始语言是希伯来语。With the exception, however, of the Second Book of Esdras, they are all in the Greek version of the Old Testament made for the Greek-speaking Jews in Egypt.随着例外，但是，第二本书的埃斯德拉斯，他们都是在为埃及的希腊讲犹太人所做的旧约希腊文版本。As such they were accepted as biblical by the early Church and were quoted as Scripture by many early Christian writers, for their Bible was the Greek Bible.因此他们被接受为圣经由早期教会，被认为圣经引述许多早期基督教作家，为他们的圣经是希腊圣经。
In Greek and Latin manuscripts of the Old Testament these books are dispersed throughout the Old Testament, generally in the places most in accord with their contents.在旧约的希腊文和拉丁手稿这些书是分散在整个旧约，一般在它们的内容符合大多数地方。The practice of collecting them into a separate unit, a practice which dates back no farther than AD 1520, explains why certain of the items are but fragments; they are passages not found in the Hebrew Bible, and so have been removed from the books in which they occur in the Greek version.对收集到一个单独的单元，这种做法可以追溯到公元没有超出1520年，他们的做法也解释了为什么一些项目只是片段，它们的通道并不在希伯来文圣经中，所以已经从书本中删除它们发生在希腊的版本。 To help the reader over this disunity and lack of context the present translators have resorted to various devices.为了帮助在这个不团结和翻译方面，当前缺乏的读者纷纷使出各种设备。We have added the name Daniel to the titles of the stories of Susanna and of Bel and the Snake as a reminder that these tales are to be read with the Book of Daniel.我们已经添加了名称丹尼尔的苏珊娜和贝尔的故事和作为提醒，这些故事都是与但以理书阅读蛇的标题。A note we have inserted after the title, The Song of the Three, indicates that this item is to be found in the third chapter of the Greek form of Daniel.我们有一个标题后插入值得注意的是，在三首歌曲，表示这个项目是要在希腊形式的丹尼尔第三章找到。And the six additions to the Book of Esther are so disjointed and unintelligible as they stand in most editions of the Apocrypha that we have provided them with a context by rendering the whole of the Greek version of Esther.和六个增加至以斯帖记是如此脱节和难以理解的，因为他们在大部分的伪经，我们提供了一个上下文渲染的希腊文版本的埃丝特整个他们版本的立场。
The text used in this translation of the Apocrypha is that edited by HB Swete in The Old Testament in Greek according to the Septuagint .在这个伪经翻译使用的文字是由HB Swete 在希腊根据译本旧约编辑。In places Swete includes two texts, and we have chosen to translate the Codex Sinaiticus text of Tobit and Theodotion's version of the additions to the Book of Daniel, namely, The Song of the Three, Daniel and Susanna, and Daniel, Bel, and the Snake.在一些地方Swete包括两个文本，我们选择了翻译法典西奈抄本的Tobit回归和Theodotion的的补充版本文字的但以理书，即三，丹尼尔和苏珊娜，和丹尼尔，贝尔宋和蛇。 For Ecclesiasticus we have used, in addition to Codex Vaticanus as printed in Swete's edition, the text edited by JHA Hart in Ecclesiasticus: the Greek Text of Codex 248, and constant reference has been made to the various forms of the Hebrew text.对于Ecclesiasticus我们曾用在Swete的印版除食品Vaticanus，文字由JHA哈特在Ecclesiasticus编辑：法典248希腊文本，并参考了不断的希伯来文的各种形式。 For the Second Book of Esdras, which apart from a few verses is not extant in a Greek form, we have based our translation on the Latin text of RL Bensly's The Fourth Book of Ezra. Throughout we have consulted the variant readings given in critical editions of the Greek, the texts of the versions, and the suggestions of editors and commentators.对于埃斯德拉斯，其中除了少数的诗句是不是在希腊形成现存的第二本书，我们的基础上，RL拉丁文字的翻译Bensly的本以斯拉四书。纵观我们已征询变种在关键的版本给出的读数希腊，该版本的文本，编辑和评论员的建议。
Alternative readings cited from Greek manuscripts (referred to as witnesses ) and the evidence of early translations (Vss., that is Versions) are given, as footnotes, only when they are significant either for text or for meaning.替代读数引自希腊手稿（简称证人 ）和早期翻译的证据（VSS的，就是版本）给出，作为脚注，只有当它们要么是文字或意义重大。In a few places where the text seems to have suffered in the course of transmission and in its present form is obscure or unintelligible we have made a slight change in the text and marked our rendering of it probable reading, and we have indicated any evidence other than the evidence afforded by the context.在一个文本似乎已在传输过程中，并在其目前的形式出现少数地方是模糊或难以理解我们已作出了在文字略有变化，标志着我们对它可能读渲染，我们有任何证据表明其他所提供的证据比由上下文。 Where an alternative interpretation seemed to deserve serious consideration it has been recorded as a footnote with Or as indicator.凡有另一种解释似乎值得认真考虑它已被记录为一个脚注或作为指标。
In order to preserve the verse numbering of the Authorized (King James) Version of 1611 we have, when necessary, added at the foot of the page those passages which are found in the manuscripts on which the Authorized Version ultimately rests but which are absent from the earlier manuscripts now available.为了维护诗歌的授权（国王詹姆斯）版本的1611年我们在页面的脚说，必要时，编号那些被发现在手稿上的授权版本，但最终取决于这些缺席通道现在可用的早期手稿。 We have not sought to achieve consistency in the treatment of proper names any more than did our predecessors.我们没有寻求实现在任何超过前人没有正确处理地名的一致性。We have continued to use familiar English forms, especially when the reference is to well-known Old Testament characters or places.我们继续使用熟悉的英文形式，特别是当提到的是著名的旧约人物或地方。Sometimes as an aid to the correct pronunciation we have had recourse to such expedients as the affixing of an acute accent to the word Sidè or the introduction of a diphthong, as in our Soud for Sud.有时作为一个正确的发音，我们不得不在我们的南基Soud求助于作为一种急性口音的字边或一个双元音引进贴上这样的权宜之计，援助。 In general it may be said that Greek spellings have been Latinized, but the Greek forms of place-names have not been brought into line with the Hebrew.一般情况下，可以说，希腊拼法已经拉丁化，但地名希腊形式尚未一致带来的希伯来语。
We have not aimed at consistency in our treatment of weights and measures.我们不是针对我们的重量和治疗措施的一致性。We have rendered terms into the nearest English equivalents only when these seemed suitable and natural in the context.我们提供到最近的英语当量只有当这些似乎在合适的范围内，自然。
In the text of the First and Second Books of the Maccabees the dates given it reckoned according to the Greek or Seleucid era.在给定的日期马加比第一和第二书籍文本它估计根据希腊或塞琉古的时代。As a help to the reader we added at the foot of the page the nearest dates according to the Christian era.作为对读者帮助我们增加在页面脚下根据最近的日期基督教时代。
This translation of the Apocrypha shares with other parts of The New English Bible the aim of providing a rendering which will be both faithful to the text translated and genuinely English in idiom.这与新英文圣经的其他部分提供一个渲染这将是既要真正在翻译和英语成语的文字忠实的目标股的伪经翻译。The translators have endeavoured to convey the meaning of the original in language which will be the closest natural equivalent.译者一直在努力传达的语言本义，这将是最接近自然相等。They have tried to avoid free paraphrase on the one hand and, on the other, formal fidelity resulting in a translation which would read like a translation.他们试图避免一方面意译和自由，另一方面，正规翻译这将阅读就像一个翻译造成的保真度。It is their hope that by their labours these documents, valuable in themselves and indispensable for the study of the background of the New Testament, have been made more intelligible and more readily accessible.这是他们希望通过自己的劳动这些文件，在自己和为新约背景研究不可缺少的宝贵，已变得更加清晰，更容易获得。
Written between 200 (or somewhat earlier)-50 BC, certain of the books contain doctrines not uniformly accepted at that time by Jews, namely a clear teaching on the resurrection of the body (2 Macc.7.9-12) and angelology (Tob. 12.15), both of which were opposed by the powerful party, the Sadducees (Acts 23.6-8).写在200（或有点早）-50公元前的书籍包含不统一当时犹太人所接受的学说，即对身体（2 Macc.7.9 - 12）复活和天使（Tob.明确的教学一定12.15），两者都是反对强大的党，撒都该人（徒23.6-8）。Questions concerning the Apocrypha raised among Jews were also raised in the same or divergent form in Christian circles, especially by those church writers who were in contact with the Hebrew tradition.关于犹太人的问题所提出的伪经中也提出，在基督教界在相同或不同的形式，特别是那些教会作家谁在与希伯来人的传统联系。 Some Christian writers, Augustine among them, put these books on a par with the rest of the Old Testament and quoted them equally.一些基督教作家，其中奥古斯丁，把这些书相提并论与旧约的休息，并引述他们同样。Jerome, who in 390 AD was commissioned to make a new translation of the whole Bible into Latin, studied Hebrew with a rabbi.杰罗姆，谁在公元390委托，使之成为整个拉丁美洲的圣经新译本，研究与拉比希伯来语。His avowed purpose was to translate the Old Testament according to the "Hebrew original" ( secundum Hebraicam veritatem ), with the result that he was opposed to translating the Apocrypha because they were not in the Hebrew.他公开宣称的目的是为了翻译旧约根据“希伯来原有的”（ 继发孔型Hebraicam veritatem），与他反对伪经翻译的结果，因为他们是在希伯来文没有。In the end, he yielded to the pressure of the bishops and included these writings in the translation which came to be known as the Vulgate and which remained the official translation of the Latin church for many centuries.最后，他屈服于压力的主教，其中包括在翻译这后来被称为武加大，哪些仍是拉丁美洲教会许多世纪官方称这些著作的翻译。 Paradoxically, Jerome himself often quoted the Apocrypha without distinguishing them from the books of the Hebrew canon.奇怪的是，自己经常引用杰罗姆没有区别的希伯来语佳能他们的伪经的书籍。
Following the decrees by the synods of Hippo (393 AD) and Carthage (397 AD), the Apocrypha were uniformly included in the canon of the Latin church.继由河马（393 AD）和迦太基（397 AD）的主教会议的法令，伪经一律列入拉丁教会佳能。Nevertheless, questions concerning them continued to be raised right up to the Council of Trent in the sixteenth century.然而，关于这些问题，继续提高直至在十六世纪至安理会的遄达。
It had been natural for the leaders of the Reformation in the sixteenth century, with their emphasis on the supremacy and the purity of the Bible, to reject the Apocrypha, especially because an appeal was made for these books by Catholics against some of the basic positions of the Reformation.它被自然的改革领导人在十六世纪，他们的重点是至高无上的圣经和纯洁性，反对伪经，特别是因为上诉是由天主教徒这些书籍对一些基本立场的改革。 In 1546 AD the Council of Trent published a list of books to be received "with equal devotion and reverence," which included the Apocrypha, with the exception of 1 and 2 Esdras and the Prayer of Manasseh.在1546 AD安理会的遄达出版的书籍清单，收到“以同样的奉献和崇敬，”其中包括伪经与1和2埃斯德拉斯和玛拿西祷告除外。In time, the Apocrypha came to be designated by Roman Catholics as "deuterocanonical," in distinction to the "protocanonical" books of the Hebrew canon.随着时间的推移，伪经来到罗马天主教徒被指定为“次经”中区分了“protocanonical”的希伯来文经典书籍。 This special designation is not intended to suggest an inferior status, but simply a reception into the canon later than the protocanonical books.这种特殊的称号，是不是要提出一个劣势的地位，但只是一个接收到佳能不迟于protocanonical书籍。For the Eastern Orthodox Church, the Synod of Jerusalem (1672 AD) affirmed the validity of the longer canon; however, a universally binding conciliar decision has not been made, and hence a diversity of opinion still exists.对于东正教教会，耶路撒冷（1672年）主教会议肯定了佳能有效期较长，但具有普遍约束力的conciliar的决定尚未作出，因此一个见仁见智的多样性仍然存在。
Today, the question of the canonical status of the Apocrypha is no longer so vehemently argued either in Protestant or Catholic circles.如今，规范的伪经地位问题不再那么激烈地争论了新教或天主教界人士任。Scholarly biblical criticism has shown the presence of the same literary forms in both proto- and deuterocanonical writings.学术圣经批评，显示了在两个原和次经著作相同的文学形式的存在。One of the results of biblical scholarship in the second half of the twentieth century has been to reduce the controversy, while not completely eliminating it, as witnessed by the inclusion of these books in the present Bible, though in a location and sequence different from those in Bibles published exclusively under Catholic auspices.对在二十世纪下半叶圣经奖学金的结果之一是减少争议，虽然没有完全消除它，因为由这些书籍包含在本圣经的见证下，在一个位置和序列虽然来自不同在圣经出版完全根据天主教主持。 Theologians now find themselves comfortable with a much more flexible concept of scriptural inerrancy, and consequently of inspiration, than was possible after the great religious controversies of the sixteenth century and before the era of modern biblical scholarship in the nineteenth and twentieth centuries.神学家们现在发现自己的圣经无误更加灵活的概念舒适，因此灵感，比后十六世纪伟大的宗教争议，前现代在十九世纪和二十世纪圣经奖学金时代成为可能。 The usefulness of a book is less likely to be judged on the basis of its inclusion in, or exclusion from, the canon, but rather by the light it sheds for understanding the rest of the Bible.一本书的用处是不太可能在其列入，或从佳能，而是由光它对于理解圣经rest鸡舍排斥的基础上判断。The Apocrypha have something in common with what came before them and with what followed them; they therefore act as a link between the Old and the New Testaments and so help us to understand both.伪经有什么东西在他们面前，并跟随他们来到什么共同的，他们因此作为旧之间的联系和新约，从而帮助我们理解两者。
The story of Susanna is told in the Book of Susanna in the Apocrypha.而苏珊娜的故事告诉了苏珊娜在伪经书。Falsely accused of adultery by elders who had failed in their attempt to seduce her, and condemned to death, Susanna is rescued by the divinely inspired Daniel, whose clever cross-examination exposes her accusers.虚假的由长辈谁没有履行他们的企图勾引她，通奸被告被判死刑，苏珊娜是救出了神圣的丹尼尔，他的聪明质证公开她的指控。
As the first attempt in this direction, first in order, if not always in time, we mark the so-called Apocryphal literature, most of which was either written in Greek, or is the product of Hellenising Jews.由于在这个方向的尝试，首先在命令，如果不总是及时，我们纪念所谓的猜测文学，其中大部分要么写在希腊，或者是犹太人的Hellenising产品。 [1 All the Apocrypha were originally written in Greek, except 1 Macc., Judith, part of Baruch, probably Tobit, and, of course, the 'Wisdom of Jesus the Son of Sirach.'] [1所有的伪经书面最初在希腊，除1排雷。，朱迪思，巴鲁克，大概Tobit回归的一部分，并且，当然，“耶稣的智慧的西拉奇的儿子。”]
Its general object was twofold.它的一般对象是双重的。First, of course, it was apologetic, intended to fill gaps in Jewish history or thought, but especially to strengthen the Jewish mind against attacks from without, and generally to extol the dignity of Israel.首先，当然，这是歉疚，为了填补犹太人的历史或思想差距，特别是加强对从没有攻击犹太人心中，并普遍歌颂以色列的尊严。 Thus, more withering sarcasm could scarcely be poured on heathenism than in the apocryphal story of 'Bel and the Dragon,' or in the so-called 'Epistle of Jeremy,' with which the Book of 'Baruch' closes.因此，更多的枯萎讽刺几乎无法被倒在异教比在未经证实的故事“贝尔与龙”，或所谓的“杰里米书信”，与其中的“巴鲁克”图书关闭。 The same strain, only in more lofty tones, resounds through the Book of the 'Wisdom of Solomon,' [b Comp.一脉相承的，只有在更崇高的色调，通过了“所罗门的智慧”，[B比赛图书辚。x.X.xx.] along with the constantly implied contrast between the righteous, or Israel, and sinners, or the heathen. XX。]随着之间的正义，或以色列，并罪人，或异教徒不断暗示对比。
But the next object was to show that the deeper and purer thinking of heathenism in its highest philosophy supported, nay, in some respects, was identical with, the fundamental teaching of the Old Testament.但接下来的目的是表明，在其最高哲学思想异教更深，更纯的支持，不仅如此，在某些方面，是与中，旧约的基本教学相同。 This, of course, was apologetic of the Old Testament, but it also prepared the way for a reconciliation with Greek philosophy.这当然是旧约的歉疚，但同时也准备与希腊哲学和解的方式。We notice this especially in the so-called Fourth Book of Maccabees, so long erroneously attributed to Josephus, [1 It is printed in Havercamp's edition of Josephus, vol.我们注意到，特别是在所谓的第四本书的马加比这个，只要错误地归因于约瑟夫，[1这是印在Havercamp的约瑟夫，第版。 ii.II。pp. 497-520.页497-520。 The best edition is in Fritzsche, Libri Apocryphi Vet.最好的版本是在弗里切，Libri Apocryphi兽医。Test.测试。(Lips. 1871).] and in the 'Wisdom of Solomon.'（Lips. 1871）]，然后在“所罗门的智慧”。
The first postulate here would be the acknowledgment of truth among the Gentiles, which was the outcome of Wisdom, and Wisdom was the revelation of God.第一个假设这里将是在外邦人中确认的事实，这是智慧的结果，智慧是上帝的启示。This seems already implied in so thoroughly Jewish a book as that of Jesus the Son of Sirach.这似乎已经暗示在如此彻底的犹太人，作为耶稣的儿子西拉奇书。[a Comp.[A比赛。for ex.为前。Ecclus.Ecclus。xxiv.二十四。6.] Of course there could be no alliance with Epicureanism, which was at the opposite pole of the Old Testament.6]当然不可能有任何与享乐主义，这在旧约的对立面是联盟。But the brilliancy of Plato's speculations would charm, while the stern self-abnegation of Stoicism would prove almost equally attractive.但是，柏拉图的揣测辉煌会的魅力，而严厉的淡泊自我克制将被证明是几乎同样的吸引力。The one would show why they believed, the other why they lived, as they did.一个展示为什么他们会认为，其他为什么他们住，因为他们做到了。Thus the theology of the Old Testament would find a rational basis in the ontology of Plato, and its ethics in the moral philosophy of the Stoics.因此，旧约神学会发现，在柏拉图的本体论，并在其道德哲学的斯多葛伦理学的理性基础。
Indeed, this is the very line of argument which Josephus follows in the conclusion of his treatise against Apion.事实上，这是非常一致的说法约瑟夫在他的论文对阿皮翁结论如下。[b ii.[B第二。39, 40.] This, then, was an unassailable position to take: contempt poured on heathenism as such, [c Comp.39，40] 那么，这是一个至高无上 的地位采取：蔑视倒在异教因此，[C比赛。also Jos. Ag.也圣何塞银。Ap.鸭。ii.II。34.] and a rational philosophical basis for Judaism.34] 和理性的犹太教哲学基础。
They were not deep, only acute thinkers, these Alexandrians, and the result of their speculations was a curious Eclecticism, in which Platonism and Stoicism are found, often heterogeneously, side by side.他们不深，只有急性思想家，这些Alexandrians，以及他们猜测的结果是一个奇怪的折衷主义，其中柏拉图和淡泊被发现，往往不均匀，相映成趣。 Thus, without further details, it may be said that the Fourth Book of Maccabees is a Jewish Stoical treatise on the Stoical theme of 'the supremacy of reason', the proposition, stated at the outset, that 'pious reason bears absolute sway over the passions,' being illustrated by the story of the martyrdom of Eleazar, and of the mother and her seven sons.因此，如果没有进一步的细节，可以说，在马加比四书是一个犹太人坚忍的论文上，命题在一开始就表示：“理性至上”，即“虔诚的理由负有绝对的坚忍主题挥洒过激情，“正说明了对埃莱亚萨殉难的故事，以及母亲和她的七个儿子。 [d Comp.[D比赛。2 Macc.2排雷。vi.六。18-vii.18 - VII。41.]41。]
On the other hand, that sublime work, the 'Wisdom of Solomon,' contains Platonic and Stoic elements [2 Ewald (Gesch. d. Volkes Isr., vol. iv. pp. 626-632) has given a glowing sketch of it.另一方面，即崇高的工作，“所罗门的智慧”，包含了柏拉图和斯多葛要素[2埃瓦尔德（Gesch. D. Volkes ISR。，第四卷，第626-632）赋予了它发光的素描。Ewald rightly says that its Grecian elements have been exaggerated; but Bucher (Lehre vom Logos, pp. 59-62) utterly fails in denying their presence altogether.], chiefly perhaps the latter, the two occurring side by side.埃瓦尔德正确地说，它的希腊元素被夸大了，但布赫尔（Lehre VOM标志，第59-62）完全否认它们的存在完全失败]，主要可能是后者，两个发生并排。Thus [e Ch.因此[E通道。vii.七。22-27.] 'Wisdom,' which is so concretely presented as to be almost hypostatised, [3 Compare especially ix.22-27]“智慧”，这是如此具体地提出了以几乎hypostatised，[3比较，特别是九。1; xviii.1;十八。14-16, where the idea of passes into that of the.14-16日，在这里传递到了这一想法。
Of course the above remarks are not intended to depreciate the great value of this book, alike in itself, and in its practical teaching, in its clear enunciation of a retribution as awaiting man, and in its important bearing on the New Testament revelation of the.] is first described in the language of Stoicism, [f Vv.当然，上述言论是无意贬低这本书很有价值，都在自己，并在实际教学中，其明确的阐述了报应作为等待的人，在其重要的影响和对新约的启示。]是首先在淡泊的语言描述，[F VV。22-24.] and afterwards set forth, in that of Platonism, [g Vv. 22-24]，后来提出的柏拉图，[G维维的。25-29.] as 'the breath of the power of God;' as 'a pure influence flowing from the glory of the Almighty;' 'the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness.' 25-29]为“神的力量的气息;”作为“一个纯粹的影响从全能荣耀流动;'”这一永恒的光，上帝的力量unspotted镜面亮度，图像他的善良。“ Similarly, we have [a In ch.同样，我们在CH [一个。viii.八。7.] a Stoical enumeration of the four cardinal virtues, temperance, prudence, justice, and fortitude, and close by it the Platonic idea of the soul's pre-existence, [b In vv. 7]的四项基本原则美德，节制，谨慎，公正，刚毅坚忍的枚举，并关闭它的灵魂的前生柏拉图的思想，[b在维维。19, 20.] and of earth and matter pressing it down.19，20]和地球与物质按了下去。[c ix.[C IX。15.] How such views would point in the direction of the need of a perfect revelation from on high, as in the Bible, and of its rational possibility, need scarcely be shown. 15。]如何将这些意见点了一个完美的启示，需要从高的方向，如圣经，其合理的可能性，需要很少表现出来。
But how did Eastern Judaism bear itself towards this Apocryphal literature? 但怎么东部犹太教承担实现这一猜测文学本身？We find it described by a term which seems to correspond to our 'Apocrypha,' as Sepharim Genuzim,' 'hidden books,' ie, either such whose origin was hidden, or, more likely, books withdrawn from common or congregational use. Although they were, of course, carefully distinguished from the canonical Scriptures, as not being sacred, their use was not only allowed, but many of them are quoted in Talmudical writings. 我们发现它描述了一个术语这似乎符合我们的“伪经”，作为Sepharim Genuzim“，”隐书“，即上述两种情况，其起源是隐藏的，或者更可能的是，从普通的书籍或撤回众使用，虽然他们是，当然，从规范圣经仔细区分，视为不神圣的，它们的使用不仅是允许的，但其中不少是在Talmudical著作引用。 [1 Some Apocryphal books which have not been preserved to us are mentioned in Talmudical writings, among them one, 'The roll of the building of the Temple,' alas, lost to us! [1一些没有被保留，我们猜测书籍中提到Talmudical著作，其中之一，“该寺庙的建筑卷，”唉，失去了我们！Comp.比赛。Hamburger, vol.汉堡，第ii.II。pp. 66-70.]页66-70。]
In this respect they are placed on a very different footing from the so-called Sepharim Chitsonim, or 'outside books,' which probably included both the products of a certain class of Jewish Hellenistic literature, and the Siphrey Minim, or writings of the heretics. Against these Rabbinism can scarcely find terms of sufficient violence, even debarring from share in the world to come those who read them.在这方面，它们被放置在一个由所谓的Sepharim Chitsonim非常不同的立足点，或“外书”，这可能既包括产品的犹太希腊文学的某些类，而Siphrey微量，或异端著作针对这些Rabbinism，几乎无法找到足够的暴力方面，甚至debarring在世界的份额来从那些谁读它们。 [d Sanh 100.] This, not only because they were used in controversy, but because their secret influence on orthodox Judaism was dreaded.[D Sanh 100]这不仅是因为他们使用的争议，而是因为他们对正统犹太教的影响是可怕的秘密。
For similar reasons, later Judaism forbade the use of the Apocrypha in the same manner as that of the Sepharim Chitsonim.出于类似的原因，后来犹太教禁止在作为Sepharim Chitsonim的同样方式使用该伪经。But their influence had already made itself felt.但他们的影响力已经使自己感觉。The Apocrypha, the more greedily perused, not only for their glorification of Judaism, but that they were, so to speak, doubtful reading, which yet afforded a glimpse into that forbidden Greek world, opened the way for other Hellenistic literature, of which unacknowledged but frequent traces occur in Talmudical writings.伪经，更贪婪地细读，不仅为他们的犹太教颂扬，但他们是这么说，可疑阅读，这还没有给予禁止进入希腊世界的一瞥，开辟其他古希腊文学的方式，其中未确认但频繁的痕迹出现在Talmudical著作。 [2 Comp.[2比赛。Siegfried, Philo von Alex.齐格弗里德，斐洛冯亚历克斯。pp. 275-299, who, however, perhaps overstates the matter.]页275-299，谁的时候，也许夸大了的事。]
To those who thus sought to weld Grecian thought with Hebrew revelation, two objects would naturally present themselves.对于那些谁从而寻求焊接希腊与希伯来思想的启示，两个对象自然会展示自己。 They must try to connect their Greek philosophers with the Bible, and they must find beneath the letter of Scripture a deeper meaning, which would accord with philosophic truth.他们必须尝试连接与圣经的希腊哲学家，他们必须找到下方的圣经信更深的意义，这将符合哲学真理。So far as the text of Scripture was concerned, they had a method ready to hand.至于圣经的文字而言，他们有一个方法准备出手。 The Stoic philosophers had busied themselves in finding a deeper allegorical meaning, especially in the writings of Homer.在斯多葛哲学家已经忙着寻找自己更深寓言的意义，特别是在荷马的著作。
By applying it to mythical stories, or to the popular beliefs, and by tracing the supposed symbolical meaning of names, numbers, &c., it became easy to prove almost anything, or to extract from these philosophical truths ethical principles, and even the later results of natural science.通过应用到神话故事，或到民间信仰，并通过跟踪应该象征性意义的名称，数量，＆C， 它成为容易证明几乎所有的东西，或提取从这些哲学真理的伦理原则，甚至后来的结果自然的科学。[1 Comp.[1比赛。Siegfried, pp. 9-16; Hartmann, Enge Verb.齐格弗里德，页9-16;哈特曼，恩格动词。d.D.A. Test.A.测试。mit d.麻省理工学院D.N., pp. 568-572.] Such a process was peculiarly pleasing to the imagination, and the results alike astounding and satisfactory, since as they could not be proved, so neither could they be disproved. N.，页568-572。]这样的过程是独有的令人高兴的想象力，其结果惊人的一致好评和满意，因为他们不能证明，这样既不能将它们反驳。This allegorical method [2 This is to be carefully distinguished from the typical interpretation and from the mystical, the type being prophetic, the mystery spiritually understood.] was the welcome key by which the Hellenists might unlock the hidden treasury of Scripture.这个寓言的方法[2这是必须认真从典型的解释和神秘的尊贵，类型被预言，神秘精神的理解。]是欢迎的关键其中Hellenists可能解开圣经隐藏的宝库。
In point of fact, we find it applied so early as in the 'Wisdom of Solomon.'在事实来看，我们发现它应用在这么早的“所罗门的智慧”。[3 Not to speak of such sounder interpretations as that of the brazen serpent (Wisd. xvi. 6, 7), and of the Fall (ii. 24), or of the view presented of the early history of the chosen race in ch.[3不要说作为铜蛇（Wisd.十六，6，7），这种健全的解释，以及秋季（白介素24），或对所选择的种族的早期历史的观点提出了在CH 。x., we may mention as instances of allegorical interpretation that of the manna (xvi. 26-28), and of the high-priestly dress (xviii. 24), to which, no doubt, others might be added.十，我们可能会提到，作为寓言解释的甘露（xvi. 26-28）和（xviii. 24）的高祭司礼服，为这，毫无疑问，其他人可能会增加实例。
But I cannot find sufficient evidence of this allegorical method in the Wisdom of Jesus the Son of Sirach.但我不能找到这个在耶稣的儿子西拉奇智慧的寓言方法的充分证据。The reasoning of Hartmann (us, pp. 542-547) seems to me greatly strained.哈特曼的推理（我们，第542-547），在我看来大大紧张。Of the existence of allegorical interpretations in the Synoptic Gospels, or of any connection with Hellenism, such as Hartmann, Siegfried, and Loesner (Obs. ad. NT e Phil. Alex) put into them, I cannot, on examination, discover any evidence.其中在对观福音寓言解释的存在，或任何与希腊，如哈特曼，齐格弗里德和Loesner连接（Obs.广告。NT发送菲尔。ALEX）放进去放，我不能，经检验，发现任何证据。 Similarity of expressions, or even of thought, afford no evidence of inward connection.表达式的相似性，甚至思想，能力不向内连接的证据。Of the Gospel by St. John we shall speak in the sequel.由圣约翰的福音，我们将在续集中发言。In the Pauline Epistles we find, as might be expected, some allegorical interpretations, chiefly in those to the Corinthians, perhaps owing to the connection of that church with Apollos.在保罗书信，我们发现，可以预料，一些寓言的解释，主要是在那些科林蒂安，也许是由于该教堂与亚波罗连接。Comp here 1 Cor.比赛在这里1肺心病。ix.九。9; x.9; X.4 (Philo, Quod deter. potiori insid. 31); 2 Cor.4（斐洛，狴阻止potiori insid 31）; 2肺心病。iii.三。16; Gal.16;加尔。iv.四。21.21。Of the Epistle to the Hebrews and the Apocalypse we cannot here speak.]在书信向希伯来和启示，我们不能在这里发言。]
But as yet Hellenism had scarcely left the domain of sober interpretation.但目前还几乎没有离开过希腊的清醒解释域。it is otherwise in the letter of the Pseudo-Aristeas, to which reference has already been made.否则它是在伪Aristeas信，参考哪些已经取得的。[4 See p.[4见第25.] Here the wildest symbolism is put into the mouth of the High-Priest Eleazar, to convince Aristeas and his fellow-ambassador that the Mosaic ordinances concerning food had not only a political reason, to keep Israel separate from impious nations, and a sanitary one, but chiefly a mystical meaning. 25]在这里，最疯狂的象征，是投入的高牧师埃莱亚萨口，说服Aristeas和他的同胞大使说，马赛克条例有关食品不仅是政治的原因，保持以色列分开不虔诚国家和卫生之一，但主要是一个神秘的意义。 The birds allowed for food were all tame and pure, and they fed on corn or vegetable products, the opposite being the case with those forbidden.食品允许的鸟类都驯服和纯洁，他们在玉米或蔬菜产品，相反的是与那些被禁止的情况下喂养。
The first lesson which this was intended to teach was, that Israel must be just, and not seek to obtain aught from others by violence; but, so to speak, imitate the habits of those birds which were allowed them.第一个教训，这是为了教导是，以色列必须公正，而不是试图通过暴力取得他人的任何事物，但是，可以这么说，模仿那些被允许他们鸟类的习性。 The next lesson would be, that each must learn to govern his passions and inclinations.下一课会，即每个人都必须学会管理自己的情绪和倾向。Similarly, the direction about cloven hoofs pointed to the need of making separation, that is, between good and evil; and that about chewing the cud to the need of remembering, viz.同样，关于偶蹄方向指出了决策的分离，也就是善恶的需要，并认为有关咀嚼反刍的记忆，即需要。God and His will.上帝和他的意志。 [1 A similar principle applied to the prohibition of such species as the mouse or the weasel, not only because they destroyed everything, but because they latter, from its mode of conceiving and bearing, symbolized listening to evil tales, and exaggerated, lying, or malicious speech.] [1类似的原则适用于如鼠标或黄鼠狼这些物种，禁止不只是因为他们摧毁了一切，而是因为他们后者，其模式的构想和轴承，象征听邪恶的故事，和夸大，说谎，或恶意讲话。]
In such manner, according to Aristeas, did the High Priest go through the catalogue of things forbidden, and of animals to be sacrificed, showing from their 'hidden meaning' the majesty and sanctity of the Law.在这样的方式，根据Aristeas，没有大祭司经过禁物目录，并要被牺牲的动物，从他们的“玄机”的威严和法律的尊严显示。 [2 Of course this method is constantly adopted by Josephus.[2当然这种方法是不断通过约瑟夫。Comp.比赛。for example, Ant.例如，蚂蚁。 iii.三。1.1。6; 7.6，7。7.]7。]
This was an important line to take, and it differed in principle from the allegorical method adopted by the Eastern Jews.这是一个重要的线来取，并在原则上不同于由东方犹太人采取了寓言的方法。 Not only the Dorshey Reshumoth, [3 Or Dorshey Chamuroth, searchers of difficult passages.不仅Dorshey Reshumoth，[3或者Dorshey Chamuroth，搜索困难的段落。Zunz.聪茨。Gottesd.Gottesd。Vortr.Vortr。p.第323.323。note b.] or searches out of the subtleties of Scripture, of their indications, but even the ordinry Haggadist employed, indeed, allegoric interpretations.注二]或圣经的微妙的迹象，搜索出来，但即使是ordinry Haggadist就业，的确，寓言的解释。Thereby Akiba vindicated for the 'Song of Songs' its place in the Canon.从而秋叶平反了其在佳能地方“诗经之歌”。Did not Scripture say: 'One thing spake God, twofold is what I heard,' [a Ps.没有圣经说：“有一点说话的神，有两个是我所听到的，”[一个PS。lxii.LXII。11; Sanh.11; Sanh。34 a.] and did not this imply a twofold meaning; nay, could not the Torah be explained by many different methods? A. 34]，并没有这意味着双重意义;不，不能托拉被许多不同的方法解释？[4 The seventy languages in which the Law was supposed to have been written below Mount Ebal (Sotah vii. 5). [4其中法本来已低于摩以巴录（Sotah七5）书面seventy语言。
I cannot help feeling this may in part also refer to the various modes of interpreting Holy Scripture, and that there is an allusion to this Shabb.我不禁感慨，部分也指解释圣经的各种模式，这可能，而且有一个这个Shabb典故。88 b, where Ps.88 B，其中聚苯乙烯。lxviii. LXVIII。12. 12。and Jer.和哲。xxiii.二十三。29, are quoted, the latter to show that the word of God is like a hammer that breaks the rock in a thousand pieces.29，被引用，后者表明上帝的话像一把锤子，打破了千枚岩。Comp.比赛。Rashi on Gen. xxxiii. Rashi上将军三十三。20.] What, for example, was the water which Israel sought in the wilderness, or the bread and raiment which Jacob asked in Bethel, but the Torah and the dignity which it conferred?20。]什么，例如，水是以色列在旷野中寻找，或面包和衣服的雅各在伯特利要求，但托拉和尊严它赋予？But in all these, and innumerable similar instances, the allegorical interpretation was only an application of Scripture for homiletical purposes, not a searching into a rationale beneath, such as that of the Hellenists.但所有这些，和无数类似的情况下，寓言的解释只是一个homiletical目的应用圣经，而不是寻找到一个道理，如下面的Hellenists的。
The latter the Rabbis would have utterly repudiated, on their express principle that 'Scripture goes not beyond its plain meaning.'后者的拉比会完全否定，表达对他们的原则是“圣经去不超过其普通含义。”[5 Perhaps we ought here to point out one of the most important principles of Rabbinism, which has been almost entirely overlooked in modern criticism of the Talmud. [5也许我们应该在这里指出的Rabbinism，已几乎完全掌握在犹太法典现代批评忽略了最重要的原则之一。It is this: that any ordinance, not only of the Divine law, but of the Rabbis, even though only given for a particular time or occasion, or for a special reason, remains in full force for all time unless it be expressly recalled (Betsah 5 b).它是这样的：任何条例，不仅是神圣的法律，但拉比，即使只给一个特定的时间或场合，或特殊原因，仍然除非它是明确指出在所有时间全部力量（ Betsah 5 B）。Thus Maimonides (Sepher ha Mitsv.) declares the law to extirpate the Canaanites as continuing in its obligations.因此迈蒙尼德（Sepher公顷Mitsv。）宣布消灭的法律义务，在其持续的迦南人。The inferences as to the perpetual obligation, not only of the ceremonial law, but of sacrifices, will be obvious, and their bearing on the Jewish controversy need not be explained.至于永久义务的推论，不仅是礼仪性的法律，但牺牲，将是明显的，他们对犹太人的争议轴承不需要解释。Comp.比赛。Chief Rabbi Holdheim.首席拉比侯德海姆。d.D.Ceremonial Gesetz in Messasreich, 1845.]典礼Gesetz中Messasreich，1845]
They sternly insisted, that we ought not to search into the ulterior object and rationale of a law, but simply obey it. But it was this very rationale of the Law which the Alexandrians sought to find under its letter. 他们严肃地坚持，我们不应该搜索到不可告人的目的和法律理由，而只是服从它，但它是这个法该Alexandrians试图找到在其信函的基本理由。 It was in this sense that Aristobulus, a Hellenist Jew of Alexandria, [b About 160 BC] sought to explain Scripture.正是在这个意义上，阿里斯托布鲁斯，亚历山大Hellenist的犹太人，[B约160 BC]寻求解释圣经。 Only a fragment of his work, which seems to have been a Commentary on the Pentateuch, dedicated to King Ptolemy (Philometor), has been preserved to us (by Clement of Alexandria, and by Eusebius [a Praepar. Evang. vii. 14. 1 ; vii. 10. 1-17; xiii. 12.]).只有他的工作，这似乎一直是在摩西五评，献给国王托勒密（Philometor）的片段，一直保存到我们（由克莱门特的亚历山德里亚，并通过尤西比乌斯[A Praepar。Evang七14。 1;七，十月1日至17号;第十三12]）。According to Clement of Alexandria, his aim was, 'to bring the Peripatetic philosophy out of the law of Moses, and out of the other prophets.'根据克莱门特亚历山大，他的目标是，“带出了摩西，并指出其他先知法律巡回哲学。”
Thus, when we read that God stood, it meant the stable order of the world; that He created the world in six days, the orderly succession of time; the rest of the Sabbath, the preservation of what was created.因此，当我们读到神站着，这意味着世界稳定的秩序，也就是说，他在六天内创造了世界，时间有序继承;的安息日休息，什么是创建保存。 And in such manner could the whole system of Aristotle be found in the Bible.而在这样的方式可以对整个系统的亚里士多德在圣经中被发现。But how was this to be accounted for?这又是怎么被占？Of course, the Bible had not learned from Aristotle, but he and all the other philosphers had learned from the Bible.当然，圣经并没有学会从亚里士多德，但他和所有其他philosphers已经从圣经的教训。Thus, according to Aristobulus, Pythagoras, Plato, and all the other sages had really learned from Moses, and the broken rays found in their writings were united in all their glory in the Torah.因此，根据阿里斯托布鲁斯，毕达哥拉斯，柏拉图，和所有其他圣人真正学到了摩西，并在他们的著作中找到破射线在其所有在美国的托拉荣耀。
It was a tempting path on which to enter, and one on which there was no standing still.这是一个诱人的道路上进入，其上也没有停滞不前。It only remained to give fixedness to the allegorical method by reducing it to certain principles, or canons of criticism, and to form the heterogeneous mass of Grecian philosophemes and Jewish theologumena into a compact, if not homogeneous system.它不仅保持给fixedness的寓言方法减少到一定的原则，或批评大炮，并组建成一个紧凑的希腊和犹太theologumena philosophemes异构群众，如果不均质的系统。This was the work of Philo of Alexandria, born about 20 BC It concerns us not here to inquire what were the intermediate links between Aristobulus and Philo.这是亚历山大的斐洛的工作，约生于公元前20它涉及我们不要在这里询问什么是阿里斯托布鲁斯和斐洛之间的中间环节。 Another and more important point claims our attention.另外，更重要的一点要求我们的注意。
If ancient Greek philosophy knew the teaching of Moses, where was the historic evidence for it?如果知道了古希腊哲学的摩西，在那里是因为它的历史证据教学？If such did not exist, it must somehow be invented.如果这些不存在，它必须以某种方式被发明。Orpheus was a name which had always lent itself to literary fraud, [b As Val.奥菲斯是它一直借给自己的文学诈骗案VAL，[B的名字。Kenaer puts it, Daitr. Kenaer所说的那样，Daitr。de Aristob.德Aristob。 Jud.达瓦慈善会。p.第73.] and so Aristobulus boldly produces (whether of his own or of others' making) a number of spurious citations from Hesiod, Homer, Linus, but especially from Orpheus, all Biblical and Jewish in their cast. 73]等阿里斯托布鲁斯大胆生产（无论是自己或他人制作）由赫西奥德，荷马，莱纳斯的杂散引用的次数，特别是从奥菲斯，都在他们的圣经和犹太演员。 Aristobulus was neither the first nor the last to commit such fraud.阿里斯托布鲁斯既不是第一个也不是最后犯下这种欺诈行为。The Jewish Sibyl boldly, and, as we shall see, successfully personated the heathen oracles.犹太女巫大胆，而且，正如我们将会看到，成功personated异教徒神谕。And this opens, generally, quite a vista of Jewish-Grecia literature.而这种开放，一般，相当多的犹太格雷西亚文学的前景。In the second, and even in the third century before Christ, there were Hellenist historians, such as Eupolemus, Artapanus, Demetrius, and Aristeas; tragic and epic poets, such as Ezekiel, Pseudo-Philo, and Theodotus, who, after the manner of the ancient classical writers, but for their own purposes, described certain periods of Jewish history, or sang of such themes as the Exodus, Jerusalem, or the rape of Dinah.在第二，甚至在公元前三世纪，有Hellenist历史学家，如Eupolemus，Artapanus，德米特里，和Aristeas;悲剧和史诗诗人，如以西结书，伪斐洛和西奥多托斯，谁后的方式古代经典作家，而是为自己的目的，描述了犹太历史的某些时期，或为出埃及记，耶路撒冷，或强奸黛娜等主题演唱。
The mention of these spurious quotations naturally leads us to another class of spurious literature, which, although not Hellenistic, has many elements in common with it, and, even when originating with Palestinian Jews is not Palestinian, nor yet has been preserved in its language. We allude to what are known as the Pseudepigraphic, or Pseudonymic Writings, so called because, with one exception, they bear false names of authorship.这些虚假报价自然使我们提到的另一个伪文学，这虽然不是希腊，有许多共同的元素与它的类，而且，即使在与巴勒斯坦的犹太人起源不是巴勒斯坦人，但也一直保存在其语言， 我们暗示什么作为Pseudepigraphic，或Pseudonymic所谓著作，已知的原因，但有一个例外，他们承担的作者假名。 It is difficult to arrange them otherwise than chronological, and even here the greatest difference of opinions prevails.这是很难安排他们并非按时间顺序，甚至在这里最大的不同意见为准。
Their general character (with one exception) may be described as anti-heathen, perhaps missionary, but chiefly as Apocalyptic.他们的一般性质（有一个例外）可能被形容为反异教徒，也许传教，但主要是作为启示。They are attempts at taking up the key-note struck in the prophecies of Daniel; rather, we should say, to lift the veil only partially raised by him, and to point, alike as concerned Israel, and the kingdoms of the world, to the past, the present, and the future, in the light of the Kingship of the Messiah.他们是在服用了主旨袭击了丹尼尔的预言尝试，相反，我们应该说，只有解除部分由他提出的面纱，并以点带面的关注以色列的一致好评，和世界的王国，以过去，现在和未来，在弥赛亚的王权光。 Here, if anywhere, we might expect to find traces of New Testament teaching; and yet, side by side with frequent similarity of form, the greatest difference, we had almost said contrast, in spirit, prevails.在这里，如果在任何地方，我们可以期望找到新约教学的痕迹;，然而，通过频繁的形式相似，最大的区别并肩，我们几乎可以说相反，在精神，各行其道。
Many of these worksmust have perished.其中许多作品必须灭亡。In one of the latest of them [a 4 Esdras xiv.鉴于他们最新的[4埃斯德拉斯十四之一。44, 46.] they are put down at seventy, probably a round number, having reference to the supposed number of the nations of the earth, or to every possible mode of interpreting Scripture.44，46] 他们放下七十，可能是一个整数，在参考了地球各国应该数，或每一个可能的解释圣经的模式。They are described as intended for 'the wise among the people,' probably those whom St. Paul, in the Christian sense, designates as 'knowing the time' [b Rom.他们被描述为目的“的民间智慧，”大概那些人圣保罗，在基督教的意义上，指定为'知道时间“[B光盘。xiii.十三。11.] [1 The of St. Paul seems here used in exactly the same sense as in later Hebrew.11] [1圣保罗似乎在这里完全相同的意义上使用在以后的希伯来文。The LXX.在LXX。render it so in five passages (Ezr. v. 3; Dan. iv. 33; vi. 10; vii. 22, 25).] of the Advent of the Messiah.呈现五个通道（Ezr.诉3;丹四33;六10;七，22，25）会这样。]对弥赛亚的来临。Viewed in this light, they embody the ardent aspirations and the inmost hopes [2 Of course, it suits Jewish writers, like Dr. Jost, to deprecate the value of the Pseudepigrapha.从这个角度看，它们所体现的殷切期望和[2当然内心深处的希望，它适合犹太作家一样，乔斯特博士，贬低的Pseudepigrapha价值。
Their ardour of expectancy ill agrees with the modern theories, which would eliminate, if possible, the Messianic hope from ancient Judaism.] of those who longed for the 'consolation of Israel,' as they understood it.他们的预期热情病与现代理论，这将消除，如果可能的同意，从古代犹太教救世主的希望。]那些谁渴望为“以色列的安慰，”因为他们的理解。 Nor should we judge their personations of authorship according to our Western ideas.我们也不应判断其personations作者根据我们的西方思想。[3 Comp.[3比赛。Dillmann in Herzog's Real-Encykl.Dillmann在赫尔佐格的Real - Encykl。vol.第一卷。xii.十二。p.第301.] Pseudonymic writings were common in that age, and a Jew might perhaps plead that, even in the Old Testament, books had been headed by names which confessedly were not those of their authors (such as Samuel, Ruth, Esther).301。] Pseudonymic著作常见于年龄，和一个犹太人或许申辩甚至在旧约，书籍已为首的名，这样明白地不属于它们的作者的（如塞缪尔，露丝，以斯帖）。 If those inspired poets who sang in the spirit, and echoed the strains, of Asaph, adopted that designation, and the sons of Korah preferred to be known by that title, might not they, who could no longer claim the authority of inspiration seek attention for their utterances by adopting the names of those in whose spirit they professed to write?如果这些谁唱的精神，鼓舞诗人亚萨呼应的菌株，通过了这一称号，和可拉的儿子宁愿由该称号，他们可能没有，谁不能再索赔管理局寻求灵感注意对于采用这些精神，他们声称在其写的名字的言论？
The most interesting as well as the oldest of these books are those known as the Book of Enoch, the Sibylline Oracles, the Paler of Solomon, and the Book of Jubilees, or Little Genesis. Only the briefest notice of them can here find a place. 最有意思的，以及这些书是最古老的以诺书的女巫甲骨文，所罗门的苍白，而书Jubilees，或创世纪著名的小，只有其中最短的通知可以在这里找到一个地方。 [1 For a brief review of the 'Pseudepigraphic Writings,' see Appendix I.] [1有关的简要回顾“Pseudepigraphic著作，”见附录一]
The Book of Enoch, the oldest parts of which date a century and a half before Christ, comes to us from Palestine. 以诺书，其中日期的世纪和公元前一半的最古老的部分，涉及到我们从巴勒斯坦。It professes to be a vision vouchsafed to that Patriarch, and tells of the fall of the Angels and its consequences, and of what he saw and heard in his rapt journeys through heaven and earth.它自称是赐予那个族长远见，以及对天使及其后果秋季告诉和他所看到和听到在他全神贯注的旅程通过天地。Of deepest, though often sad, interest, is what it says of the Kingdom of Heaven, of the advent of Messiah and His Kingdom, and of the last things.其中最深的，虽然经常伤心，利息，就是它的天国说，对弥赛亚和他的王国的到来，和过去的事情。
On the other hand, the Sibylline Oracles, of which the oldest portions date from about 160 BC, come to us from Egypt.在另一方面， 女巫甲骨文，其中最古老的部分，从公元前约160日，我们从埃及来。It is to the latter only that we here refer.它是后者，我们才在这里提及。Their most interesting parts are also the most characteristics.他们最有趣的部分也是最具特色。In them the ancient heathen myths of the first ages of man are welded together with Old Testament notices, while the heathen Theogony is recast in a Jewish mould. Thus Noah becomes Uranos, Shem Saturn, Ham Titan, and Japheth Japetus.在他们的第一个年龄段的人的古代异教徒神话焊接与旧约的通知，而异教徒的神谱是改写犹太模具， 因此诺亚成为Uranos，闪土星，咸土卫六，和雅弗Japetus。
Similarly, we have fragments of ancient heathen oracles, so to speak, recast in a Jewish edition.同样，我们古代异教徒神谕片段，可以这么说，重铸一个犹太版。The strangest circumstance is, that the utterances of this Judaising and Jewish Sibyl seem to have passed as the oracles of the ancient Erythraean, which had predicted the fall of Troy, and as those of the Sibyl of Cumae, which, in the infancy of Rome, Tarquinius Superbus had deposited in the Capitol.最奇怪的情况是，这本Judaising和犹太女巫的言论似乎已经作为古代Erythraean，它曾预测秋季特洛伊神谕过去了，截至Cumae女巫的，其中，在罗马的婴儿，塔克文纽斯Superbus已存放在国会大厦。
The collection of eighteen hymns known as the Psalter of Solomon dates from more than half a century before our era.而作为著名的所罗门诗篇 eighteen赞美诗集日期之前我们这个时代从超过半个世纪。No doubt the original was Hebrew, though they breathe a somewhat Hellenistic spirit.毫无疑问，原来是希伯来语，尽管他们呼吸有点希腊精神。They express ardent Messianic aspirations, and a firm faith in the Resurrection, and in eternal rewards and punishments.他们表示热烈的弥赛亚的愿望，并在复活和永恒的奖惩坚定的信念。
Different in character from the preceding works is The Book of Jubilees, so called from its chronological arrangement into 'Jubilee-periods', or 'Little Genesis.'不同性质的作品是从前面的书Jubilees，所以从它的顺序排列为“银禧时段”叫，或“小创世记”。 It is chiefly a kind of legendary supplement to the Book of Genesis, intended to explain some of its historic difficulties, and to fill up its historic lacunae.它主要是一个传奇的补充，使创世记样，意在解释其历史的一些困难，并填补了历史空白。It was probably written about the time of Christ, and this gives it a special interest, by a Palestinian, and in Hebrew, or rather Aramaean.这可能是写了关于基督的时间，这给它的一个巴勒斯坦特殊的兴趣，并在希伯来文，或者更确切地说，Aramaean。 But, like the rest of the Apocryphal and Pseudepigraphic literature which comes from Palestine, or was originally written in Hebrew, we possess it no longer in that language, but only in translation.但是，像文学的猜测和Pseudepigraphic其中来自巴勒斯坦，或最初是在希伯来文写的休息，我们拥有它不再是语言，但只有在翻译。
If from this brief review of Hellenist and Pseudepigraphic literature we turn to take a retrospect, we can scarcely fail to perceive, on the one hand, the development of the old, and on the other the preparation for the new, in other words, the grand expectancy awakened, and the grand preparation made.如果从这个Hellenist和Pseudepigraphic文学，我们又采取了回顾简要回顾，我们可以几乎无法察觉，一方面，旧的发展，并为新的其他的准备，换句话说，盛大的预期惊醒，和盛大配制而成。 One step only remained to complete what Hellenism had already begun.只有保持一个步骤完成什么希腊已经开始。That completion came through one who, although himself untouched by the Gospel, perhaps more than any other prepared alike his co-religionists the Jews, and his countrymen the Greeks, for the new teaching, which, indeed, was presented by many of its early advocates in the forms which they had learned from him.这通过一个人来完成，虽然他自己的福音，也许比任何其他都不变prepared他的教友的犹太人，希腊人和他的同胞，为新的教学，这确实，是由早期的许多介绍主张在了他们曾从他学的形式。 That man was Philo the Jew, of Alexandria.这名男子被斐洛犹太人，亚历山大。
(Both Old and New Testaments)（老和新约）
The scope of this article takes in those compositions which profess to have been written either by Biblical personages or men in intimate relations with them.本文的范围，需要在这些成分的信奉已书面圣经人士或与他们亲密关系的男子任。Such known works as the Shepherd of Hermas, the Epistle of Barnabas, the Didache (Teaching) of the Twelve Apostles, and the Apostolic Canons and Constitutions, though formerly apocryphal, really belong to patristic literature, and are considered independently.这样的著名作品作为牧人书，对巴拿巴书信中，十二使徒十二使徒遗训（教学），以及使徒大炮和宪法虽然以前猜测，真正属于教父文学，被认为是独立的。 It has been deemed better to classify the Biblical apocrypha according to their origin, instead of following the misleading division of the apocrypha of the Old and New Testaments.它已被认为是更好地进行分类圣经伪经根据其来源，而不是跟随在旧约和新约伪经师误导。Broadly speaking, the apocrypha of Jewish origin are coextensive with what are styled of the Old Testament, and those of Christian origin with the apocrypha of the New Testament.从广义上讲，犹太血统伪经与什么是旧约风格coextensive，以及与新约伪经基督教起源的。The subject will be treated as follows:该主题将被视为如下：
The original and proper sense of the term apocryphal as applied to the pretended sacred books was early obscured.对适用于该假装神圣的书籍杜撰一词原和正确感是早期遮蔽。But a clue to it may be recognized in the so-called Fourth Book of Esdras, which relates that Estrus (Era) by divine inspiration composed ninety-four books.但它的线索可能承认所谓的第四本书的埃斯德拉斯，其中涉及由组成94书籍神圣的灵感发情（时代）。Of these, twenty-four were restorations of the sacred literature of the Israelites which had perished in the Captivity; they were to be published openly, but the remaining were to be guarded in secret for the exclusive use of the wise (cf. Dan., ix, 4, 9, where the prophet is bidden to shut up and seal an inspired book until an appointed time).其中，有24人是以色列人的神圣的文学曾在圈养丧生修复，他们将被公开发表，但其余人将在秘密守卫为明智（参丹独占使用。 ，九，4，9，这里的先知是bidden关闭和密封an直到指定的时间启发书）。Accordingly it may be accepted as highly probable that in its original meaning an apocryphal writing had no unfavorable import, but simply denoted a composition which claimed a sacred origin, and was supposed to have been hidden for generations, either absolutely, awaiting the due time of its revelation, or relatively, inasmuch as knowledge of it was confined to a limited esoteric circle.因此，它可以被接纳为极有可能在其本义一个未经证实写作没有不利进口，而只是表示作文声称神圣的起源，是应该被隐藏了几代人，无论是绝对，等待适当时间它的启示，或相对，生死时刻，作为它的知识仅限于在有限的深奥循环。 However, the name Apocrypha soon came to have an unfavourable signification which it still retains, comporting both want of genuineness and canonicity.但是，名称伪经很快就来到了不利的意义它仍然保留，comporting既真实性和canonicity想要的。 These are the negative aspects of the modern application of the name; on its positive side it is properly employed only of a well defined class of literature, putting forth scriptural or quasi-scriptural pretensions, and which originated in part among the Hebrews during the two centuries preceding Christ and for a space after, and in part among Christians, both orthodox and heterodox, in the early centuries of our era.这些都是现代应用程序的名称的消极方面，其积极的一面是正确的就业只是一种文学作品定义的类，将提出圣经或准圣经的野心，并在部分之间的希伯来起源于两几个世纪前基督和后，在基督徒，既正统和异端在我们这个时代的世纪初，部分空间。
Greater importance is attached to the law than in the related composition, and the points of contact with the New Testament are more striking.更重要的是附着在法比在相关的成分，并与新约的接触点更加突出。The author was a Pharisee, but one who, while adopting a distinctly Jewish view, was probably acquainted with the Christian Scriptures and freely laid them under contribution.作者是一个法利赛人，而是一个谁，同时采取明显的犹太观点，可能是熟悉基督教圣经和自由奠定下他们的贡献。 Some recent students of the "Apocalypse of Baruch" have seen in it a composite work, but the majority of critics hold with better reason to its unity.在“启示录巴鲁克”最近的一些学生都看到了在这一个综合的工作，但多数的批评与更好的理由，以保持其统一性。The book is lengthy.该书是漫长的。It speaks in the person of Baruch, the secretary of Jeremias.它讲的巴鲁克，在赫雷米亚斯书记的人。It opens with a palpable error of chronology.它打开一个明显错误的年表。Baruch announces the doom of the city and temple of Jerusalem of the Babylonian epoch.巴鲁克宣布城市和巴比伦时代的耶路撒冷圣殿毁灭。However, not the Chaldeans, but angels, will bring about the destruction.然而，并非迦勒，但天使，会带来破坏。Another and pre-existent Holy City is reserved by God, since the world cannot exist without a Jerusalem.另一个和前存在圣城保留上帝，因为世界离不开耶路撒冷。The artificiality and tediousness of the apocalypse are redeemed by a singular breadth of view and elevation of doctrine, with the limitation noted.而矫揉造作和沉闷的启示是赎回的观点和学说高程奇异的广度，注意与限制。
The body of the work is undoubtedly Judaic, but there are many interpolations of an unmistakably Christian origin, presenting in their ensemble a fairly full Christology, but one suspected of Docetism.该机构的工作无疑是犹太人，但也有许多插一个明白无误地基督教的起源，在他们的合奏呈现一个相当完整的基督，但一Docetism怀疑。 Recent students of the Testaments assign with much probability the Jewish groundwork to the Hasmonean period, within the limits 135-63 BC Portions which extol the tribes of Levi and Juda are interpreted as an apology for the Hasmonean pontiff-kings.最近的圣经学生分配得多的概率为基础的犹太哈斯蒙尼时期，公元前135-63的范围内部分的赞美利维和犹大部落的哈斯蒙尼作为教皇，国王道歉解释。 The remaining ten tribes are supposed to be yet in existence, and are urged to be faithful to the representatives of the priestly and royal power.其余十族都应该是还存在，并呼吁要忠实的祭司和王权的代表。In this defence of the Machabean dynasty, and by a writer with Pharisaic tendencies, probably a priest, the Testaments are unique in Jewish literature.在这个Machabean王朝，并与Pharisaic倾向，可能是一个牧师作家防守，在犹太圣经文学是唯一的。 True, there are passages in which the sacerdotal caste and the ruling tribes are unsparingly denounced, but these are evidently later insertions.诚然，也有在其中sacerdotal种姓和部落unsparingly谴责执政的段落，但这些显然后插入。 The eschatology is rather advanced.在末世是相当先进的。The Messias is to spring from the tribe of Levi (elsewhere, however, from Juda); he is to be the eternal High-Priest -- a unique feature of the book -- as well as the civil ruler of the nation.春天的messias是从利未支派（在其他地方，但是，从犹大），他是要成为永恒的高牧师 - 一书的独特功能 - 以及民族民间统治者。During his reign sin will gradually cease.在他的统治罪恶将逐渐停止。The gates of paradise are to be opened and the Israelites and converted Gentiles will dwell there and eat of the tree of life.天堂的大门将被打开，以色列人和转换外邦人要住那里，吃的生命树。The Messianic kingdom is therefore to be an eternal one on earth, therein agreeing with the Ethiopic Henoch.王国的救世主，因此成为地球上永恒的，其中过敏与埃塞俄比亚同意。The Testaments exist complete in Greek, Armenian, Latin, and Slavonic versions.圣经中存在的希腊，亚美尼亚，拉丁和斯拉夫语版本的完整。 Aramaic and Syriac fragments are preserved.阿拉姆语和叙利亚片段保存。
This purports to be the description by Isaias of a vision in which he was rapt up through the seven heavens to the presence of the Trinity, and beheld the descent of the Son, "the Beloved", on His mission of redemption.这看来是由其中的一个，他全神贯注通过7天到三位一体的存在视力伊萨亚斯的描述，看见儿子的血统“的宠儿”，对他的救赎使命。 He changes his form in passing through the inferior celestial circles.他的变化，通过他的下天界传递形式。The prophet then sees the glorified Beloved reascending.先知然后看到心爱reascending荣耀。The Martyrdom is a Jewish work, saving some rather large interpolations.是一个犹太人殉难的工作，节省了一些相当大的插值。The rest is by Christian hands or perhaps a single writer, who united his apocalypse with the Martyrdom.其余的是由基督教的手或者一个作家，谁团结与殉难他启示。There are tokens that the Christian element is a product of Gnosticism, and that our work is the same with that much in favour among several heretical sects under the name of the "Anabaticon", or "Ascension of Isaias".有令牌，基督教元素是诺斯替主义的产品，我们的工作是与该间下的“Anabaticon”，或“伊萨亚斯升天”的名义几个邪教一样多的青睐。 The Jewish portion is thought to have appeared in the first century of our era; the remainder, in the middle of the second.犹太部分被认为是在我们的时代一世纪出现，其余在第二中间。Justin, Tertullian, and Origen seem to have been acquainted with the Martyrdom; Sts.贾斯汀，良，和奥利似乎已经熟悉的殉难; STS。Jerome and Epiphanius are the earliest witnesses for the Ascension proper.杰罗姆和埃皮法尼乌斯是正确的阿森松岛最早的证人。The apocryphon exists in Greek, Ethiopic, and Slavonic manuscripts.该apocryphon存在于希腊，埃塞俄比亚和斯拉夫手稿。
Probably with this second class are to be included the "Testaments of Job" and "Zacharias", the "Adam Books", the "Book of Creation", the "Story of Aphikia" (the wife of Jesus Sirach).也许是这个被列入第二类的“求职圣经”和“撒迦利亚”中，“亚当书”，在“创作书”，有“Aphikia故事”（即耶稣西拉奇的妻子）。 These works as a rule appeared in the East, and in many cases show Gnostic tendencies.作为一项规则，这些作品出现在东方，而且在许多情况表明诺斯底倾向。Further information about some of them will be found at the end of articles on the above personages.对其中一些进一步的信息会被发现在上述人士文章结尾。
The Narrative of Joseph of Arimathea -- furnishing imaginary details of the two thieves crucified with Christ, and the begging of the body from Pilate -- seems to have enjoyed popularity in the Middle Ages in the Byzantine East, judging from the number of Greek manuscripts which remain.与基督钉在十字架上的两个小偷家具虚构的细节，并从彼拉多身体乞讨 - - 亚利马太的约瑟的叙事似乎都享有在拜占庭东中世纪的普及，从数量来看希腊手稿它依然存在。The oldest of those published belongs to the twelfth century.而出版的最古老的属于12世纪。The relation is appended to some Latin texts of the Acta Pilati, under the title "Historia Josephi".关系附加到了文献皮拉蒂一些拉丁文本，标题下的“Historia Josephi”。It may be read in English in Walker's and the Ante-Nicene Fathers' collection of the apocrypha.这可能是阅读英语沃克的和前厅尼西亚教父“的伪经的集合。
Blessed are you because you have believed in Me without seeing Me.祝福你，因为我相信你有没有看到我。For it is written that those who have seen Me, will not believe Me; and that those who have not seen Me will believe and love Me.它是写那些谁见过我，不会相信我，并认为那些谁没有见过我会相信和爱我。But as to your prayer that I come to you, it is necessary that I fulfil here all that for which I have been sent, and that after I have fulfilled it, that I be taken up to Him who has sent Me.但正如你祈祷，我到你们这里来，这是必要的，我在这里完成所有的，我已经发送出去，之后我已经完成它，我向他采取谁派我。 But after my taking up I shall send you one of My disciples, who will heal your pains, and keep life for you and yours.但我接手后，我会送你我的弟子，谁就会治愈你的痛苦之一，保持你和你的生活。
Accordingly, after the Ascension, "Judas Thomas" an Apostle, despatches to Edessa Thaddeus, one of the seventy Disciples, who cures the King of his disease, and preaches Christ to the assembled people.因此，在阿森松岛，“犹大托马斯”的使者，向埃德萨撒迪厄斯急件，七十个门徒之一的，谁治愈他的病国王，并宣扬基督的组装人。 This, adds Eusebius, happened in the year 340, ie of the Seleucid era; corresponding to AD 28-29.这增加了尤西比乌斯，发生在340年的塞琉古的时代，即，对应于公元28-29。The pleasing story is repeated with variations in later sources.令人高兴的故事是重复的，在以后的来源变化。The "Teaching of Addai", a Syrian apocryphon (qv infra ), reproduces the correspondence with additions.而“Addai教学”，叙利亚apocryphon（请参阅下文 ），再现与补充的对应关系。
The authenticity of the alleged letter of Christ has always been strongly suspected when not absolutely denied.对基督的信被指控的真实性一直强烈怀疑时并非绝对否认。As early as the sixth century the Gelasian Decretum brands this correspondence as spurious.早在六世纪的Gelasian Decretum品牌此对应的虚假。Its legendary environment and the fact that the Church at large did not hand down the pretended epistle from Our Lord as a sacred document is conclusive against it.其传奇的环境和所广大教会没有倒手，从我们的主假装书信作为一种神圣的文件是反对的确凿事实。As for the letter of Abgar, its genuineness was formerly favoured by many skilled in this literature, but since the discovery of the "Teaching of Addai", published in 1876, the presumption against the authentic character of Abgar's epistle, owing to the close resemblance of a portion to passages in the Gospels, has become an established certainty.至于阿布加尔信，其真实性以前的青睐，许多在这个文学熟练，但自“的Addai教学”于1876年出版的，反对的阿布加尔的书信真实性格推定，发现由于近似一个在福音的段落部分，已成为一个既定的确定性。 Lipsius, a high authority, is of the opinion that the Abgar correspondence goes back to the reign of the first Christian ruler of Edessa, Abgar IX (179-216), and that it was elicited by a desire to force a link uniting that epoch with the time of Christ. Lipsius，高权威，是认为阿布加尔函授追溯到第一届埃德萨，阿布加尔IX（179-216）基督教统治者的统治，而且它是由一个希望团结力量引起了那个时代的联系与基督的时间。
(See APOSTOLIC CHURCHES; ANDREW, ST., APOSTLE.)（见使徒的教会;黄宏发，ST，使徒。）
Lipsius regards the journey section as a ninth-century addition; Bardenhewer will have it to belong to the original document. Lipsius视为第九世纪的征途除了部分;巴登黑韦尔将它属于原始文件。This section begins with Paul's departure from the island of Mileto, and is evidently based on the canonical narrative in Acts.本节开始与保罗的从Mileto岛出发，显然是在行为规范上的叙事基础。The Jews have been aroused by the news of Paul's intended visit, and induce Nero to forbid it.犹太人已引起了保罗的打算访问的消息，并诱导尼禄禁止它。Nevertheless the Apostle secretly enters Italy; his companion is mistaken for himself at Puteoli and beheaded.然而使徒秘密进入意大利，他的同伴误以为自己是在Puteoli并斩首。In retribution that city is swallowed up by the sea.在报复的城市是大海所吞没。Peter receives Paul at Rome with Joy.彼得接到保罗在罗马与喜悦。The preaching of the Apostles converts multitudes and even the Empress.对使徒讲道转换众人，甚至皇后。Simon Magus traduces the Christian teachers, and there is a test of strength in miracles between that magician and the Apostles, which takes place in the presence of Nero, Simon essays a flight to heaven but falls in the Via Sacra and is dashed to pieces.西蒙法师traduces基督教的教师，有一个奇迹测试强度之间的魔术师和使徒，这需要在Nero在场，西蒙散文上天飞行，但在威盛萨克拉的下降，并冲向件。 Nevertheless, Nero is bent on the destruction of Peter and Paul.然而，尼禄执意的彼得和保罗的破坏。The latter is beheaded on the Ostian Way, and Peter is crucified at his request head downward.后者是被斩首的Ostian之路，彼得在他的请求头钉在十字架上向下。Before his death he relates to the people the "Quo Vadis?"他去世之前，他关系到人民的“现状Vadis？”story.故事。Three men from the East carry off the Apostles' bodies but are overtaken.三名男子带走东方使徒的尸体，但超越。St. Peter is buried at "The place called the Vatican", and Paul on the Ostian Way.圣彼得被埋葬在“梵蒂冈的地方叫”，并在Ostian路保罗。These Acts are the chief source for details of the martyrdom of the two great Apostles.这些行为是对的两个伟大的使徒殉难细节的主要来源。They are also noteworthy as emphasizing the close concord between the Apostolic founders of the Roman Church.他们也强调了罗马教会之间的使徒创始人的密切和谐值得注意。The date (AD 55) of composition is involved in obscurity.的组成日期（公元55）参与默默无闻。Lipsius finds traces of our Acts as early as Hippolytus (c. 235), but it is not clear that the Fathers adduced employed any written source for their references to the victory over Simon Magus and the work of the Apostles at Rome. Lipsius发现只要希波吕托斯（公元前235）早期我们行为的痕迹，但目前尚不清楚，父亲援引雇用任何书面的参考源到超过西蒙magus胜利和在罗马的使徒工作。 Lipsius assigns the kernel of the Martyrdom to the second century; Bardenhewer refers the whole to the first half of the third.Lipsius分配的殉难内核的第二个世纪，巴登黑韦尔是指整体到第三年上半年。The Acts of Peter and Paul undoubtedly embody some genuine traditions.彼得和保罗的行为无疑体现了一些真正的传统。(See PETER, ST., APOSTLE; PAUL, ST., APOSTLE; SIMON MAGUS).（见彼得，ST，使徒，保罗，ST，使徒;西蒙magus）。
There are Latin, Coptic, Ethiopic, and Armenian histories of the missions and death of St. James the Greater, the son of Zebedee.有很多的任务和圣雅各福群越大，西庇太的儿子死亡拉丁语，科普特人，埃塞俄比亚和亚美尼亚的历史。Lipsius assigns the Latin to about the third century.Lipsius分配给有关的第三个世纪拉丁美洲。Coptic and Armenian Acts and Martyrdom of St. James the Less depend mostly on the Hegesippus tradition, preserved by Eusebius (Hist. Eccl., IV, xxii).科普特和亚美尼亚行为和殉难圣雅各福群欠主要依赖于传统的Hegesippus由尤西比乌斯（Hist.传道书。，四，22）保存。
Regarding the so-called Apocalypse of St. Bartholomew see Gospel of St. Bartholomew.关于圣巴塞洛缪见福音的圣巴塞洛缪所谓的启示。
BIBLIOGRAPHICAL NOTES are extensive, and are in a separate listing in the Catholic Encyclopedia.书目附注是广泛的，并在一个天主教百科全书单独上市的。
George J. Reid乔治J里德
The Catholic Encyclopedia, Volume I天主教百科全书第一卷
NOTE: This extensive article from the Catholic Encyclopedia contains numerous external references to other articles.注：本文从天主教百科全书广泛的文章包含许多其他物品的外部引用。Those references all are directed toward other articles in the Catholic Encyclopedia.这些引用都是直接针对在天主教百科全书其他物品。Nevertheless, the BELIEVE web-site contains separate presentations on the majority of those subjects.然而，不管相信网站载有关于这些议题的大多数单独介绍。
DeuterocanonDeuterocanon
Apocrypha may have different meanings depending on how it is applied to the Old or New Testaments and whether it is being used by Catholics, Protestants or Orthodox Christians.伪经可能对如何将它应用到旧的或新约，是否是由天主教徒，新教徒或东正教徒用不同的含义。 For the most part, the term apocrypha refers to any collection of scriptural texts that falls outside the canon.在大多数情况下， 伪经一词是指任何超出佳能落在经文的集合。Since most English language bibles are from non-Orthodox sources, they sometimes are subtitled with Apocrypha meaning that it includes the Old Testament, so called Deuterocanonical Books that in the Orthodox Church are considered to be genuine parts of the Bible.由于大多数英文圣经来自非东正教来源，他们有时是字幕与伪经的意义，它包括旧约，故称，在东正教教堂被认为是真正的圣经部分次经书籍 。
Since mostly all of Christianity accept the same 27 books of the New Testament, the term apocrypha is used for both apocryphal books, and pseudoepigrapha books.由于大部分基督教都接受相同的27个新约书， 伪经长期使用两种猜测书籍，pseudoepigrapha书籍。
The Apocrypha/Deuterocanonical Books are books of the Old Testament that are accepted by the Orthodox Christian Church but are not accepted by Protestants as part of its official canonical contents, but of close association with the Bible. 伪经/次经书是旧约所接受的正统基督教会，但不是由新教徒接受作为其正式的规范内容的一部分，但与圣经密切关联的书籍。
The word Deuterocanonical comes from the Greek words Deutero and canona meaning "second canon."本次经字来自希腊字Deutero和canona意思是“第二佳能。”The word apocrypha comes from the Greek word ἀπόκρυφα, meaning "hidden." 伪经这个词来自希腊字ἀπόκρυφα，意思是“隐藏”。They are included in the Orthodox Bible because they were included in the Septuagint which was in use at the time of Jesus, and the authors of the New Testament.它们包含在东正教圣经，因为它们在使用中译本的是在耶稣时代，和新约的作者包括在内。They are not called apocrypha by the Orthodox Church.他们不是所谓的伪经的东正教教堂。
The Psalms are also numbered and divided up differently.的诗篇也不同编号和瓜分。
In an Orthodox Bible there are 49 books in the Old Testament canon.在一个东正教圣经有49旧约佳能书籍。Roman Catholics only accept seven so called Deuterocanonical books, so their Old Testament has a total of 46 books (sometimes counted as 47).罗马天主教徒只接受seven所谓次经书，所以他们的旧约有46书（有时高达47计算）总额。Because Protestants mistakenly reject the Septuagint altogether, their Old Testament canon has only 39 books.由于错误地拒绝新教徒共七十，其旧约佳能只有39书籍。
There are examples of false books from the Old Testament, there books are: Assumption of Moses, Ascension of Isaiah, Apocalypse of Elijah, Book of Enoch, Testament of the Twelve Patriarchs, and another Book of Maccabees.有假书的例子，从旧约，有书籍是：假设摩西，以赛亚阿森松岛，以利亚的启示，以诺，在十二始祖约书，另有马加比书。 These books are not in the Old Testament canon of any church.这些书是不是在旧的任何教会约佳能。
Books of the apostolic times that were not included in the canon of scripture, but may have reputed apostolic or prophetic authorship, are called Apocryphal .使徒说的不包括在圣经宝典，但可能有知名作者使徒或先知时代，书籍被称为杜撰 。These writings of the early Christian church give accounts of the teachings of Jesus, aspects of the life of Jesus, accounts of the nature of God, or the teachings of his apostles and of their lives.早期的基督教教堂，这些著作给予耶稣的教诲账户，在耶稣的生命，神的性质的帐户，或他的使徒的教训和自己生活的各个方面。 These writings often have links with those books which are regarded as canonical.这些著作往往与那些为规范视为书籍的链接。 According to Orthodox teaching they may be read for personal edification but are not authoritative for doctrine.根据东正教教他们读的熏陶，但个人不主义权威。
At the turn from the first century, many false writings about Christ were produced.在从第一世纪之交，关于基督的著作，产生许多假。These were the so-called apocryphal writings (not to be confused with the Old Testament apocrypha), also called pseudoepigrapha .这些是所谓的未经著作（不要与旧约伪经混淆），也称为pseudoepigrapha。These false writings carried the names of the apostles and introduced into Christian circles many fanciful and legendary stories about the childhood of Christ, the life of the Virgin Mary and the activities of the apostles.这些著作进行虚假的使徒将姓名和基督教界提出了许多幻想和传奇有关基督的童年，对圣母玛利亚的生活和使徒的活动的故事。
With the pseudoepigrapha, there also appeared the false teachings of gnosticism, the Christian heresy which transformed Christianity into a kind of spiritualistic, dualistic, intellectualistic philosophy.随着pseudoepigrapha，那里也出现了诺斯替主义的异端，基督教的异端邪说而变成了一个唯灵，二元，intellectualistic一种哲学基督教。 The Christians of the Orthodox faith had to contend with these false teachings.在东正教信仰的基督徒不得不与这些假教训。
ARTICLE HEADINGS:第标题：
§ I. §一。
§ II. §二。Apocryphal Books among the Jews.之间的犹太人杜撰书籍。
§ III. §三。Lists of Apocrypha; Classification.的伪经名单;分类。
§ IV. §四。Historical Apocrypha.历史伪经。
§ V. Historical Pseudepigrapha.§五，历史Pseudepigrapha。
§ VI. §六。Books of the Antediluvians.书籍的Antediluvians。
§ VII. §七。Testaments.圣经。
§ VIII. §八。Relating to Joseph, Isaiah, and Baruch.有关约瑟夫，以赛亚，和巴鲁克。
§ IX. §九。Lost Books.失落的书籍。
§ X. Prophetical Apocrypha.§十预言伪经。
§ XI. §十一。Apocalypses.启示。
§ XII. §十二。Lyrical Apocrypha.抒情伪经。
§ XIII. §十三。Didactic Apocrypha.说教的伪经。
§ XIV. §十四。Apocrypha in the Talmud.伪经的犹太法典。
§ I. §一。
The most general definition of Apocrypha is, Writings having some pretension to the character of sacred scripture, or received as such by certain sects, but excluded from the canon (see Canon).伪经的最一般的定义是，有一些著作预紧的神圣经文的性格，或如收到某些教派，但是从佳能（见佳能）排除在外。The history of the earlier usage of the word is obscure.对这个词的使用历史较早，是模糊的。It is probable that the adjective ἀπόκρυφος "hidden away, kept secret," as applied to books, was first used of writings which were kept from the public by their possessors because they contained a mysterious or esoteric wisdom too profound or too sacred to be communicated to any but the initiated.这是有可能的形容词ἀπόκρυφος“隐藏起来，秘而不宣，”适用于图书，是其中第一个是从他们的拥有者通过公共kept著作使用，因为它们包含了神秘或深奥的智慧太深刻或过于神圣的传达任何但启动。 Thus a Leyden magical papyrus bears the title, Μωϋσήως ἱερἁ βίβλος ἀπόκρυφος ἐπικαλουμήν ὀγδόη ἢ ἁγία, "The Secret Sacred Book of Moses, Entitled the Eighth or the Holy Book" (Dietrich, "Abraxas," 169).因此，一个神奇的纸莎草莱顿熊的称号，Μωϋσήωςἱερἁβίβλοςἀπόκρυφοςἐπικαλουμήνὀγδόηἢἁγία，“圣书的秘密摩西，题为第八届或圣书”（迪特里希，“卫矛尺，”169）。 Pherecydes of Syros is said to have learned his wisdom from τἁ φοινίκων ἀπόκρυφα βιβλία, "The Secret Books of the Phenicians" (Suidas, sv φερκύδης).在锡罗斯Pherecydes据说已经学会从τἁφοινίκωνἀπόκρυφαβιβλία，他说：“Phenicians秘密书”（Suidas，SVφερκύδης）他的智慧。 In the early centuries of our era many religious and philosophical sects had such scriptures; thus the followers of the Gnostic Prodicus boasted the possession of secret books (ἀποκρύφους) of Zoroaster (Clemens Alexandrinus, "Stromata," i. 15 [357 Potter]).在我们这个时代世纪初许多宗教和哲学派别有这样的经文，因此对诺斯底Prodicus的追随者吹嘘藏秘书琐罗亚斯德（ἀποκρύφους）（克莱门斯Alexandrinus，“Stromata，”岛15 [357波特]） 。IV Esdras is avowedly such a work: Ezra is bidden to write all the things which he has seen in a book and lay it up in a hidden place, and to teach the contents to the wise among his people, whose intelligence he knows to be sufficient to receive and preserve these secrets (xii. 36 et seq.).四埃斯德拉斯是公然这样的工作：以斯拉是bidden写所有他在一本书看到的东西，在一个隐蔽的地方在于它，并教的内容之间的人，他们的智慧，他明知是明智的足够的接收和保存这些秘密（xii. 36及以下）。(see Dan. xii. 4, 9; Enoch, i. 2, cviii. 1; Assumptio Mosis, x. 1 et seq.) In another passage such writings are expressly distinguished from the twenty-four canonical books; the latter are to be published that they may be read by the worthy and unworthy alike; the former (seventy in number) are to be preserved and transmitted to the wise, because they contain a profounder teaching (xiv. 44-47). （见丹十二4,9;。诺岛2，cviii 1; Assumptio MOSIS，十1起。）在另一段文字是这样明确从24杰出典型的书籍，后者是公布他们可能会受到同样值得和不值得读，前者（数量seventy）将被保留，并传送给明智的，因为它们包含profounder教学（xiv. 44-47）。In this sense Gregory of Nyssa quotes words of John in the Apocalypse as ἐν ἀποκρύφοις ("Oratio in Suam Ordinationem," iii. 549, ed. Migne; compare Epiphanius, "Adversus Hæreses," li. 3).在这个意义上的nyssa报价约翰字作为ἐνἀποκρύφοις启示格雷戈里（“Oratio在Suam Ordinationem，”三549，编辑米涅;。比较埃皮法尼乌斯，“Adversus Hæreses，”礼3）。The book contains revelations not to be comprehended by the masses, nor rashly published among them.书中包含不被群众所理解，也不贸然公布其中的启示。
Inasmuch, however, as this kind of literature flourished most among heretical sects, and as many of the writings themselves were falsely attributed to the famous men of ancient times, the word "Apocrypha" acquired in ecclesiastical use an unfavorable connotation; the private scriptures treasured by the sects were repudiated by the Church as heretical and often spurious.生死时刻，然而，蓬勃发展，因为这样的文学中最邪教，并作为自己的著作中许多人错误地归结为古代著名的男性中，“伪经：”在教会的使用获得了不利的内涵，私营经文珍惜由教派被否定了为异端邪说，往往寄生教会。 Lists were made of the books which the Church received as sacred scripture and of those which it rejected; the former were "canonical" (see Canon); to the latter the name "Apocrypha" was given.名单是由该教会的书籍作为神圣的经文和那些拒绝接受它，前者是“规范”（见佳能），后者命名为“伪经”获得优惠。The canon of the Church included the books which are contained in the Greek Bible but not in the Hebrew (see the list below, § III.); hence the term "Apocrypha" was not applied to these books, but to such writings as Enoch, the Testaments of the Twelve Patriarchs, etc. (see below, § III.).教会的教会包括其中包含但在希伯来文在希腊圣经（见下面的列表中，§三）图书;因此称为“伪经”没有被应用到这些书，但作为诺等著作，在十二始祖，等圣经（见下文，§三）。 Jerome alone applies the word to all books which are not found in the Jewish canon (see "Prologus Galeatus").杰罗姆仅仅适用于所有的字是不是在犹太佳能（见“Prologus Galeatus”）找到的书籍。At the Reformation, Protestants adopted the Jewish canon, and designated by the name "Apocrypha" the books of the Latin and Greek Bibles which they thus rejected; while the Catholic Church in the Council of Trent formally declared these books canonical, and continued to use the word "Apocrypha" for the class of writings to which it had generally been appropriated in the ancient Church; for the latter, Protestants introduced the name "Pseudepigrapha."在改革，新教徒通过了犹太佳能，和命名为“伪经”的拉丁文和希腊文圣经，他们因此拒绝指定的书籍，而在安理会的遄达天主教会正式宣布这些书籍的规范，并继续使用单词“伪经”为其所已普遍被挪用的古代教会的著作类;对于后者，新教徒推出了名为“Pseudepigrapha。”
§ II. §二。Apocryphal Books among the Jews.之间的犹太人杜撰书籍。
Judaism also had sects which possessed esoteric or recondite scriptures, such as the Essenes (Josephus, "BJ" ii. 8, § 7), and the Therapeutæ (Philo, "De Vita Contemplativa," ed. Mangey, ii. 475).犹太教也有这样的爱色尼教派拥有深奥或深奥的经文，（约瑟夫，“BJ”二8，§ 7）和Therapeutæ（斐洛，“德维塔Contemplativa，”埃德。Mangey，二475）。Their occurrence among these particular sects is explicitly attested, but doubtless there were others.他们的这些特定教派之间发生的明确证实，但毫无疑问，还有其他的。Indeed, many of the books which the Church branded as apocryphal were of Jewish (sometimes heretical Jewish) origin.的确，该教会的猜测品牌的书籍很多都是犹太人（有时邪教犹太人）的起源。The Jewish authorities, therefore, were constrained to form a canon, that is, a list of sacred scriptures; and in some cases to specify particular writings claiming this character which were rejected and forbidden.犹太当局，因此，受到制约，形成佳能，就是一个神圣的经文名单;在某些情况下指定声称这是被拒绝和禁止特定人物的著作。 The former-so the distinction is expressed in a ceremonial rule (Yad. iii. 5; Tosef., Yad. ii. 13)-make the hands which touch them unclean-; the latter do not (see Canon).前者，所以区别是在礼仪规则表达（Yad.三5;。Tosef，亚得二13），使他们的手，触摸不洁-;后者不（见佳能）。 Another term used in the discussion of certain books is , properly "to lay up, store away for safe-keeping," also "withdraw from use."在某些书籍讨论使用另一个术语是，适当“奠定起来，储存保管了，”还“退出使用。”Thus, Shab.因此，沙巴。30b, "The sages intended to withdraw Ecclesiastes"; "they also intended to withdraw Proverbs"; ib. 30B，“打算撤回传道书圣人”，“他们还打算退出箴言”;兴业。13b, "Hananiah b. Hezekiah prevented Ezekiel from being withdrawn"; Sanh.13B，“希西家哈拿尼雅B.防止被撤销以西结书”; Sanh。100b (Codex Carlsruhe), "although our masters withdrewthis book" (Sirach), etc. It has frequently been asserted that the idea and the name of the Greek "Apocrypha" were derived from this Hebrew terminology. 100B（法典Carlsruhe），“虽然我们的主人withdrewthis书”（西拉奇）等，常常被人们断言，理念和希腊“伪经”的名义从该希伯来语术语而得。 (See Zahn, "Gesch. des Neutestamentlichen Kanons," i. 1, 123 et seq.; Schürer, in "Protestantische Realencyclopädie," 3d ed., i. 623, and many others; compare Hamburger,"Realencyklopädie," ii. 68, n. 4.) "Apocrypha" (ἀπόκρυφα βιβλία) is, it is said, a literal translation of , "concealed, hidden books." （见赞恩，“Gesch DES Neutestamentlichen Kanons。”一1，123及以下; Schürer，在“Protestantische Realencyclopädie，”3D版岛623，和其他许多;比较汉堡包，“Realencyklopädie，”二。 68，注4）“伪经”（ἀπόκρυφαβιβλία），它是说，一个直译的“隐蔽，隐藏的书籍。”Closer examination shows, however, that the alleged identity of phraseology is a mistake.仔细观察表明，然而，所谓的身份的用语是一个错误。Talmudic literature knows nothing of a class of -neither this phrase nor an equivalent occurs -not even in "Ab. RN" i.塔木德文学一无所知的一类，这句话也不是没有发生，即使是在“AB。RN”一等价1, though the error appears to have originated in the words used there.1，虽然有错误出现在那里的话起源使用。Nor is the usage identical: does not mean "conceal" (ἀποκρύπτειν translates not , but and its synonyms), but "store away"; it is used only of things intrinsically precious or sacred.也就是使用相同的：不等于“隐藏”（ἀποκρύπτειν转换，而是和它的同义词），但“商店离”，它是采用珍贵或神圣本质的东西而已。 As applied to books, it is used only of books which are, after all, included in the Jewish canon, never of the kind of literature to which the Church Fathers give the name "Apocrypha"; these are rather (Yer. Sanh. x. 1, 28a), or .适用于书籍，它是只用其中的书籍，毕竟，在犹太佳能在内，从来没有对文学的教会神父给命名为“伪经”种，这些都是相当（Yer. Sanh X。 1，28A）或。The only exception is a reference to Sirach.唯一的例外是一个西拉奇参考。The Book of (magical) Cures which Hezekiah put away (Pes. iv. 9) was doubtless attributed to Solomon.的书（神奇）治愈这希西家放好（Pes.四9），无疑归功于所罗门。This being the state of the facts, it is doubtful whether there is any connection between the use of and that of ἀπόκρυφος.这是事实的状态，这是令人怀疑是否有任何之间的使用和ἀπόκρυφος该连接。
§ III. §三。Lists of Apocrypha; Classification.的伪经名单;分类。
The following is a brief descriptive catalogue of writings which have been at some time or in some quarters regarded as sacred scripture, but are not included in the Jewish (and Protestant) canon.下面是一个简短的，其中有一段时间，或在神圣的经文作为某些方面被视为描述性著作目录，但不是在犹太人（和新教）佳能中。 For more particular information about these works, and for the literature, the reader is referred to the special articles on the books severally.如需有关这些作品特别是信息，而对于文学的读者可以参考有关书籍个别的特殊物品。
First, then, there are the books which are commonly found in the Greek and Latin Bibles, but are not included in the Hebrew canon, and are hence rejected by Protestants; to these, as has already been said, Protestants give the name "Apocrypha" specifically.第一，那么，有哪些是常用于希腊文和拉丁文圣经中找到的书籍，但不包括在希伯来文经典，并因此拒绝了新教徒;这些，正如已经说过，新教徒给予命名为“伪经“具体。 These are (following the order and with the titles of the English translation): I Esdras; II Esdras; Tobit; Judith; The Rest of the Chapters of the Book of Esther; Wisdom of Solomon; Wisdom of Jesus, the Son of Sirach, or Ecclesiasticus; Baruch, with the Epistle of Jeremiah; Song of the Three Holy Children; History of Susanna; Destruction of Bel and the Dragon; Prayer of Manasses; I Maccabees; II Maccabees.这些都是（以下订单，并与职称英文翻译）：我埃斯德拉斯;二埃斯德拉斯，托比书，朱迪思，对以斯帖记的章节休息;所罗门的智慧，智慧的耶稣，西拉奇的儿子，或Ecclesiasticus，巴鲁克，与耶利米书信;三国圣地儿童歌曲;的苏珊娜历史;销毁贝尔和龙;的Manasses祷告，我马加比，二马加比。 These, with the exception of I, II (III, IV) Esdras and the Prayer of Manasses, are canonical in the Roman Church.这些，在我的异常，II（III，IV）的Manasses埃斯德拉斯和祈祷，都在罗马教会的规范。Secondly, books which were pronounced apocryphal by the ancient Church.其次，书籍这是明显的古代教会杜撰。Of these we possess several catalogues, the most important of which are the Stichometry of Nicephorus; the Athanasian Synopsis; and an anonymous list extant in several manuscripts, first edited by Montfaucon (see Schürer, "Gesch." 3d ed., iii. 262 et seq.); further a passage in the "Apostolical Constitutions" (vi. 16), and the socalled Decree of Pope Gelasius ("Corpus Juris Canonici," iii. Distinctio 15).其中我们所拥有的几个目录，其中最重要的是对Nicephorus Stichometry;的阿他那修的简要说明;和一个匿名的名单现存的几个手稿，首先由蒙福孔编辑（见Schürer，“Gesch。”3D版，三262。及以下）;进一步在“使徒宪法”（VI. 16）通过，而教皇格拉西所谓的法令（“民法大全Canonici，”三Distinctio 15）。References in the Fathers add some titles, and various Oriental versions give us a knowledge of other writings of the same kind.在父亲参考添加一些标题，以及各种东方版本给我们的其他同类著作的知识。A considerable part of this literature has been preserved, and fresh discoveries almost every year prove how extensive and how popular it once was.这方面的一个文学有相当一部分被保存下来，而且几乎每年都有新的发现证明如何广泛，它曾经是多么受欢迎。
A satisfactory classification of these writings is hardly possible; probably the most convenient scheme is to group them under the chief types of Biblical literature to which they are severally related-viz.:这些著作的一个令人满意的分类是几乎不可能，可能是最方便的方案是集团根据圣经文学它们个别相关，即它们的主要类型。
1. 1。Historical, including history proper, story books, and haggadic narrative.历史，包括历史正确的，故事书，并haggadic叙事。
2. 2。Prophetic, including apocalypses.预言，包括启示。
3. 3。Lyric; psalms.抒情;诗篇。
4. 4。Didactic; proverbs and other forms of "wisdom."说教，谚语和其他形式的“智慧”。The assignment of a book to one or another of these divisions must often be understood as only a potiori; a writing which is chiefly narrative may contain prophecy or apocalypse; one which is primarily prophetic may exhibit in parts affinity to the didactic literature.而对一个或多个这些部门另一本书分配必须经常被理解为只是一个potiori;写作是主要叙述可能包含预言或启示，一个是主要的预言可能在部分亲和力展出的说教文学。
§ IV. §四。Historical Apocrypha.历史伪经。
1. 1。First Maccabees.首先马加比。A history of the rising of the Jews under the leadership of Mattathias and his sons against Antiochus Epiphanes, and of the progress of the struggle down to the death of Simon, covering thus the period from 175-135 BC The book was written in Hebrew, but is extant only in Greek and in translations made from the Greek.一个犹太人的兴起下，玛他提亚和他的儿子对安提阿哥伊皮法尼斯领导和斗争的进展情况下来到西蒙死亡，从而覆盖从175-135 BC时期的书是在希伯来文写的，历史但现存的只有在希腊和从希腊提出的翻译。
2. 2。Second Maccabees.二马加比。Professedly an abridgment of a larger work in five books by Jason of Cyrene.自称an删节了五个由昔兰尼贾森书籍较大的工作。 It begins with the antecedents of the conflict with Syria, and closes with the recovery of Jerusalem by Judas after his victory over Nicanor.它是从与叙利亚的冲突的来路，并与耶路撒冷的犹大恢复后，他在尼卡诺尔胜利结束。 The work was written in Greek, and is much inferior in historical value to I Macc.这项工作是写在希腊，并在历史价值，我排雷逊色得多。Prefixed to the book are two letters addressed to the Jews in Egypt on the observance of the Feast of Dedication ().前缀的书有两个信在埃及的犹太人对奉献（）节纪念活动。
3. 3。First Esdras.首先埃斯德拉斯。In the Latin Bible, Third Esdras.在拉丁美洲圣经第三埃斯德拉斯。A fragment of the oldest Greek version (used by Josephus) of Chronicles (including Ezra and Nehemiah), containing I Chron.一个最古老的希腊文版本的片段（由约瑟夫使用）的编年史（包括以斯拉和尼希米记），其中载我专栏。xxxv.-Neh.xxxv.，尼。viii.八。13, in a different, and in part more original, order than the Hebrew text and with one considerable addition, the story of the pages of King Darius (iii. 1-v. 6). 13，在不同的，部分更原始，比希伯来文秩序，有一个相当此外，国王大流士页的故事（III. 1 - V 6）。The book is printed in an appendix to the official editions of the Vulgate (after the New Testament), but is not recognized by the Roman Church as canonical.该书是在对印的武加大（后新约）正式版附录，但不被作为典型的罗马教会认可。
4. 4。Additions to Daniel.丹尼尔添置。
a. A.The story of Susanna and the elders, prefixed to the book, illustrating Daniel's discernment in judgment.而苏珊娜与长老，故事开头的书，说明在判断丹尼尔的鉴别力。
b. B.The destruction of Bel and the Dragon, appended after ch.而贝尔与龙破坏，CH后追加。xii., showing how Daniel proved to Cyrus that the Babylonian gods were no gods.十二，显示如何证明丹尼尔赛勒斯说，巴比伦的神没有神。
c. C.The Song of the three Jewish Youths in the fiery furnace, inserted in Dan.这三个犹太青年在火热的熔炉中插入丹，宋。iii.三。between verses 23 and 24. 23和24之间的诗句。These additions are found in both Greek translations of Daniel (Septuagint and Theodotion); for the original language and for the Hebrew and Aramaic versions of the stories, see Daniel.这些增加是在丹尼尔（七十和Theodotion）希腊文的翻译都发现，对原语和希伯来文和阿拉姆语版本的故事，见丹尼尔。
5. 5。Additions to Esther.以斯帖添置。In the Greek Bible, enlargement on motives suggested by the original story:在希腊圣经上所建议的动机扩大原有的故事：
a. A.The dream of Mordecai and his discovery of the conspiracy, prefixed to the book; the interpretation follows x.而末底改和他的前缀书的阴谋，发现梦想;解释如下十3;3;
b. B.Edict for the destruction of the Jews, after iii.法令对犹太人的破坏，后三。13;13;
c., d. C.，D.Prayers of Mordecai and Esther,after iv.末底改和以斯帖的祈祷后，四。17;17;
e. E.Esther's reception by the king, taking the place of v. 1 in the Hebrew;以斯帖的酒会由国王，走诉1在希伯来文的地方;
f. F.Edict permitting the Jews to defend themselves, after viii.法令允许犹太人为自己辩护后八。12.12。In the Vulgate these additions are detached from their connection and brought together in an appendix to the book, with a note remarking that they are not found in the Hebrew.在武加大这些增加是脱离他们的连接和聚集在书中附录了remarking他们没有发现在希伯来文的说明。
6. 6。Prayer of Manasses.祈祷的Manasses。Purports to be the words of the prayer spoken of in II Chron.看来是对在二专栏所说的祷告词。xxxiii.三十三。18 et seq.; probably designed to stand in that place.18及以下;可能旨在站在那个地方。In many manuscripts of the Greek Bible it is found among the pieces appended to the Psalms; in the Vulgate it is printed after the New Testament with III and IV Esd., and like them is not canonical.在希腊圣经许多手稿中发现它是附加到诗篇件，在武加大它打印后，与三和四防静电新约，和他们一样不规范。
7. 7。Judith.朱迪思。Story of the deliverance of the city of Bethulia by a beautiful widow, who by a ruse deceives and kills Holophernes, the commander of the besieging army.故事由一个漂亮的寡妇解脱的Bethulia城市，谁是一个诡计欺骗和杀害Holophernes，对包围的军队指挥官。 The book was written in Hebrew, but is preserved only in Greek or translations from the Greek; an Aramaic Targum was known to Jerome.这本书是希伯来文写的，但只在希腊或翻译从希腊保存; an阿拉姆Targum是众所周知的杰罗姆。
8. 8。Tobit. Tobit回归。The scene of this tale, with its attractive pictures of Jewish piety and its interesting glimpses of popular superstitions, is laid in the East (Nineveh, Ecbatana); the hero is an Israelite of the tribe of Naphtali, who was carried away in the deportation by Shalmaneser ("Enemessar").这个故事的场景，其吸引力的图片和虔诚的犹太民众迷信其有趣的一瞥，是奠定在东方（尼尼微，埃克巴塔那）的主人公是一个部落的拿弗他利，谁是中进行驱逐离开以色列人由撒缦以色（“Enemessar”）。 The story is related in some way to that of AḦiḳar.这个故事是在一些相关的AḦiḳar的方式。
9. 9。Third Maccabees.第三马加比。(See Maccabees, Books of.) A story of the persecution of the Egyptian Jews by Ptolemy Philopator after the defeat of Antiochus at Raphia in 217 BC; their steadfastness in their religion, and the miraculous deliverance God wrought for them. （见马加比，图书。）对埃及托勒密Philopator犹太人的迫害后，安提阿哥在公元前217 Raphia失败的故事，他们在他们的宗教坚定性，化腐朽为神奇的拯救上帝造成他们。The book, which may be regarded as an Alexandrian counterpart of Esther, is found in manuscripts of the Septuagint, but is not canonical in any branch of the Christian Church.这本书，这可能是作为一种对应以斯帖亚历山大认为，被发现在该译本手稿，但没有在任何基督教教会分支的规范。
§ V. Historical Pseudepigrapha.§五，历史Pseudepigrapha。
The books named above are all found in the Greek and Latin Bibles and in the Apocrypha of the Protestant versions.上面提到的书都发现，在希腊和拉丁圣经和新教版本的伪经。We proceed now to other writings of the same general class, commonly called "Pseudepigrapha."我们现在进行的相同的一般类俗称，其他著作“Pseudepigrapha。”
10. 10。The Book of Jubilees, called also Leptogenesis ("The Little Genesis"), probably , in distinction, not from the canonical Genesis, but from a larger Midrash, a .书的jubilees，所谓的还Leptogenesis（“小创世纪”），可能在区分，而不是从规范的成因，但是从更大的米德拉士，一个。 It contains a haggadic treatment of the history of the Patriarchs as well as of the history of Israel in Egypt, ending with the institution of the Passover, based on Gen. and Ex.它包含了历史的始祖haggadic治疗以及对以色列在埃及的历史，随着机构的逾越节结束，上将军和前基础。i.-xii.一至十二。It is a free reproduction of the Biblical narrative, with extensive additions of an edifying character, exhortations, predictions, and the like.这是一个自由的圣经叙事再现，与大量增加的一个启发性的人物，嘱托，预测，等等。It gets the name "Book of Jubilees" from the elaborate chronology, in which every event is minutely reckoned out in months, days, and years of the Jubilee period.它得到的名字源于精心年表“的jubilees书”，其中每一个事件每分钟计算出月，日和年期的银禧。The whole is in the form of a revelation made through an angel to Moses on Mt.整个是在通过一个天使在摩西山形成一个启示。Sinai, from which some writers were led to call the book the "Apocalypse of Moses."西奈半岛，从其中一些作家被带往呼吁书的“摩西的启示。”(See Apocalypse, § V. 10.) It was written in Hebrew, probably in the first century BC, but is now extant only in Ethiopic and in fragments of an old Latin translation, both made from an intermediate Greek version. （见启示，§五，10）这是希伯来文写的，可能是在公元前一世纪，但目前只在埃塞俄比亚和一个老拉丁语翻译，从中间希腊版本作了两个片段现存。Brief mention may be made here of several similar works containing Haggadah of early Hebrew history.简要提及可能在此处含有哈加达早期希伯来历史上几个类似的作品。
a. A."Liber Antiquitatum Biblicarum," attributed to Philo.“LIBER Antiquitatum Biblicarum，”由于斐洛。This was first published, with some other works of Philo, at Basel in 1527 (see Cohn, in "Jew. Quart. Rev." 1898, x. 277 et seq.; Schürer, "Gesch." 3d ed., iii. 541 et seq., additional literature).这是首次出版，与其他一些作品的斐洛，在1527年在巴塞尔（见科恩，1898年，十277及以下“犹太人夸脱牧师 ”; Schürer，“Gesch。”3D版，三。 541及以下，其他文献）。Extends from Adam to the death of Saul, with omissions and additions-genealogical, legendary, and rhetorical-speeches, prophecies, prayers, etc. The patriarchal age is despatched very briefly; the Exodus, on the contrary, and the stories of the Judges, are much expanded.范围从亚当到扫罗死刑，增删，家谱，传奇，修辞，演讲，预言，祈祷等宗法年龄是寄发很简单，出埃及记，相反，和法官的故事，远远扩大。 The author deals more freely with the Biblical narrative than Jubilees, and departs from it much more widely.笔者交易更自由地与比五十年节圣经叙事，并从它离开更加广泛。The work is preserved in a Latin translation made from Greek; but it is highly probable that the original language was Hebrew, and that it was written at a time not very remote from the common era.这项工作是保存在希腊提出了拉丁翻译，但它极有可能是希伯来文的原文，而且它是一次没有太大的共同的时代远程写的。 Considerable portions of it are incorporated-under the name of Philo-in the Hebrew book, of which Gaster has published a translation under the title "Chronicles of Jerahmeel" (see Gaster, lc, Introduction, pp. xxx. et seq., and below, d).它的相当部分被纳入 - 的名义下，斐洛 - 在希伯来书，其中法莫替丁出版了一本翻译的标题下“记载的耶拉篾”（见法莫替丁，立法会，导言，第XXX。及以下，并下面，D）。
b. B.Later works which may be compared with this of Philo are the , and the , on which see the respective articles.后来这可能与此相比，斐洛工程的，以及，其上看到相应的文章。
c. C.To a different type of legendary history belongs the Hebrew Yosippon (qv).对于一个传奇历史的不同类型属于希伯来Yosippon（QV）。
d. D.The "Chronicles of Jerahmeel," translated by Gaster from a unique manuscript in the Bodleian (1899), are professedly compiled from various sources; they contain large portions excerpted from the Greek Bible, Philo (see above), and "Yosippon," as well as writings like the Pirḳe de R. Eliezer, etc.而“耶拉篾编年史”，由法莫替丁翻译从一个在牛津大学图书馆（1899）独特的手稿，都自称编制从各种来源，它们含有希腊圣经斐罗（见上文），并摘录部分大“Yosippon，”为以及著作像Pirḳe德河埃利泽等。
e. E.Any complete study of this material must include also the cognate Hellenistic writings, such as the fragments of Eupolemus and Artapanus (see Freudenthal, "Hellenistische Studien") and the legends of the same kind in Josephus.任何这种材料必须包括完整的研究还同源希腊如Eupolemus和Artapanus片段著作（见弗赖登塔尔“Hellenistische（研究）”）和约瑟夫在同一种传说。
§ VI. §六。Books of the Antediluvians.书籍的Antediluvians。
The Book of Jubilees makes repeated mention of books containing the wisdom of the antediluvians (eg, Enoch, iv. 17 et seq.; Noah, x. 12 et seq.) which were in the possession of Abraham and his descendants; also of books in which was preserved the family law of the Patriarchs (compare xli. 28) or their prophecies (xxxii. 24 et seq., xlv. 16).的书Jubilees使得重复包含的antediluvians智慧（例如，以诺，四17及以下。;诺亚，十12及以下）书提到它在亚伯拉罕和他的后代占有者;还书这是在保留了家庭法的始祖（比较四十一28）或他们的预言（xxxii. 24页起，四十五16）。These are all in the literal sense "apocryphal," that is, esoteric, scriptures.这些都是在字面意义上的“杜撰”，即，深奥，经文。A considerable number of writings of this sort have been preserved or are known to us from ancient lists and references; others contain entertaining or edifying embellishments of the Biblical narratives about these heroes.这一类的著作相当数量已被保存或已知我们从古老的名单和引用，其他包含有关这些英雄的圣经叙事娱乐或启发性的装饰。 Those which are primarily prophetic or apocalyptic are enumerated elsewhere (x., xi.); the following are chiefly haggadic:那些主要是世界末日的预言或列举其他地方（十，十一）;以下是主要haggadic：
11. 11。Life of Adam and Eve.亚当和夏娃的生活。This is essentially a Jewish work, preserved-in varying recensions-in Greek, Latin, Slavonic, and Armenian.这实质上是一个犹太人的工作，保存在变中的recensions希腊文，拉丁文，斯拉夫语和亚美尼亚。It resembles the Testament literature (see below) in being chiefly occupied with the end of Adam's life and the burial of Adam and Eve.它类似于圣经文学主要是与亚当的生活和埋葬亚当和夏娃被占领的结束（见下文）。According to an introductory note in the manuscripts, the story was revealed to Moses, whence the inappropriate title "Apocalypse of Moses."据介绍，在注意手稿，故事显露摩西，何处不恰当的标题“摩西启示。”On the apocryphal Adam books see Adam, Book of.在猜测亚当亚当书看，书。
Other apocryphal books bearing the name of Adam are: The Book of Adam and Eve, or the Conflict of Adam and Eve with Satan, extant in Arabic and Ethiopic; and The Testament of Adam, in Syriac and Arabic.其他印有未经证实的书籍亚当的名字是：亚当和夏娃的书，或亚当和夏娃与撒旦，现存在阿拉伯语和埃塞俄比亚的冲突，以及亚当约在叙利亚和阿拉伯语。 Both these are Christian offshoots of the Adam romance.这两个都是亚当浪漫基督教的分支。Apocalypses of Adam are mentioned by Epiphanius; the Gelasian Decree names a book on the Daughters of Adam, and one called the Penitence of Adam.亚当启示都提到埃皮法尼乌斯;的Gelasian法令名称上的亚当的女儿的书，一个叫亚当的忏悔。
Seven Books of Seth are said by Epiphanius ("Adversus Hæreses," xxxix. 5; compare xxvi. 8; also Hippolytus, "Refutatio," v. 22; see also Josephus, "Ant." i. 2, § 3) to have been among the scriptures of the Gnostic sect of Sethians.On the apocryphal books of Enoch see Apocalypse, § V., and Enoch, Books of.七赛斯书是说由埃皮法尼乌斯（“Adversus Hæreses，”三十九5;比较二十六8;也希波吕托斯“Refutatio，”22节;又见约瑟夫，“蚂蚁”一，二，§ 3）已跻身的诺斯底教派的经文Sethians.On以诺书看的猜测启示，§五，和伊诺克，图书。
The Samaritan author, a fragment of whose writing has been preserved by Eusebius ("Præp. Ev." ix. 17) under the name of Eupolemus, speaks of revelations by angels to Methuselah, which had been preserved to his time.撒玛利亚作者，其写作的片段已被尤西比乌斯（“Præp。EV”九17）保存下Eupolemus名称，谈到由天使启示给玛土撒拉，已被保存到他的时间。 A Book of Lamech is named in one of our lists of Apocrypha.一个被命名的拉麦书的伪经在我们的名单之一。
Books of Noah are mentioned in Jubilees (x. 12, xxi. 10).诺亚的书籍中提到五十年节（十12，21。10）。 Fragments of an Apocalypse of Noah are incorporated in different places in Enoch (which see).诺亚的一个启示片段纳入诺在不同的地方（即见）。A book bearing the name of Noria, the wife of Noah, was current among certain Gnostics (Epiphanius, "Adv. Hæreses," xxvi. 1).一本书印有诺里亚，诺亚的妻子，名字是当前在某些诺斯替教派（埃皮法尼乌斯，“进阶Hæreses，”二十六1）。 Shem transmits the books of his father, Noah (Jubilees, x. 14); other writings are ascribed to him by late authors.闪传输他的父亲，诺亚（五十年节，十14）的书籍，其他著作都归功于已故作家给他。Ham was the author of a prophecy cited by Isidore, the son of Basilides (Clemens Alexandrinus, "Stromata," vi. 6); according to others he was the inventor of magic (identified with Zoroaster; Clementine, "Recognitiones," iv. 27).火腿是一个预言的伊西多尔引，对巴西里德儿子（克莱门斯Alexandrinus，“Stromata，”六6）作者;根据其他人，他的神奇发明（确定与琐罗亚斯德，克莱门汀“Recognitiones，”四。 27）。
§ VII. §七。Testaments.圣经。
A special class of apocryphal literature is made up of the so-called "Testaments" of prominent figures in Bible history.一类特殊的猜测文学是由所谓的“圣经”在圣经历史上杰出的人物。Suggested, doubtless, by such passages as the Blessing of Jacob (Gen. xlix.), the Blessing of Moses (Deut. xxxiii.), the parting speeches of Moses (Deut. iv., xxix. et seq.) and Joshua (Josh. xxiii., xxiv.), etc., the Testaments narrate the close of the hero's life, sometimes with a retrospect of his history, last counsels and admonitions to his children, and disclosures of the future.建议，毫无疑问，通过为雅各祝福（创XLIX），摩西（申命记三十三）祝福，摩西（申命记四，二十九。及以下）和约书亚的临别讲话有关段落（乔希三章。，XXIV）等，圣经讲述了主人公的生活密切，有时用他的历史回顾，最后律师和他的孩子们告诫，和对未来的披露。 These elements are present in varying proportions, but the general type is well marked.这些因素都在不同的比例存在，但总的类型是做好记号。
12. 12。Testament of Abraham.约亚伯拉罕。Edited in Greek (two recensions) by MR James, "Texts and Studies," ii.在希腊（两个的recensions）涂谨申议员，“文本和研究，”二编辑。2; in Rumanian by Gaster, in "Proc. of Society of Biblical Archeology," 1887, ix. 2，在罗马尼亚的法莫替丁，在“进程内的圣经考古学会，”1887年，九。195 et seq.; see also Kohler, in "Jew. Quart. Rev."195页起，见也科勒，在“犹太人夸脱牧师。”1895, vii.1895年，七。581 et seq.581起。(See Abraham, Testament of, called also Apocalypse of Abraham).（见亚伯拉罕，圣经的，也叫亚伯拉罕的启示）。Narrative of the end of Abraham's life; his refusal to follow Michael, who is sent to him; his long negotiations with the Angel of Death.叙事的亚伯拉罕的生命结束，他的拒绝跟随迈克尔，谁是送给他;与死亡天使他长期的谈判。At his request, Michael shows him, while still in the body, this world and all its doings, and conducts him to the gate of heaven.在他的要求，迈克尔表明他，同时仍然在体内，这个世界和它的所有行为，并进行他到天堂的大门。The book is thus mainly Haggadah, with a little apocalypse in the middle.该书主要哈加达因此，与在中间小的启示。The Slavonic Apocalypse of Abraham (ed. by Bonwetsch, "Studien zur Geschichte der Theologie und Kirche," 1897), translated from the Greek, gives the story of Abraham's conversion; the second part enlarges on the vision of Abraham in Gen. xv.而亚伯拉罕（由Bonwetsch主编，“家庭研究楚历史馆DER神学UND Kirche，”1897年）从希腊翻译，斯拉夫启示给人的亚伯拉罕的转换的故事;对亚伯拉罕在创世记十五眼光的第二部分扩大。
13. 13。Testaments of Isaac and Jacob.圣经以撒和雅各。Preserved in Arabic and Ethiopic.保存在阿拉伯语和埃塞俄比亚。They are upon the same pattern as the Testament of Abraham; each includes an apocalypse in which the punishment of the wicked and the abode of the blessed are exhibited.他们是在为亚伯拉罕的约相同的模式，每个包括在其中的邪恶和处罚的福地展出启示。The moral exhortation which properly belongs to the type is lacking in the Testament of Abraham, but is found in the other two.道德规劝，适当所属的类型是缺乏对亚伯拉罕约，但在其他两个发现。
14. 14。Testaments of the Twelve Patriarchs.旧约的十二始祖。The parting admonitions of the twelve sons of Jacob to their children.对雅各的十二个儿子的临别告诫自己的孩子。Each warns against certain particular sins and commends the contrary virtues, illustrating and enforcing the moral by the example or experience of the speaker.每个警告对某些特定的罪，并赞扬相反美德，说明和实施的例子或扬声器体验的道德。Thus, Gad warns against hatred, Issachar shows the beauty of simple-mindedness, Joseph teaches the lesson of chastity.因此，盖德对仇恨警告说，以萨迦显示了简单的意识美，约瑟夫教导贞洁的教训。In some (eg, in the Testament of Joseph) the legendary narrative of the patriarch's life fills a larger space, in others (eg, Benjamin) direct ethical teaching predominates.在某些（例如，在约瑟夫约）的族长的生命传奇的叙事填补了较大的空间，在其他（如本杰明）直接道德教学为主。
The eschatological element is also present in varying proportions-predictions of the falling away in the last days and the evils that will prevail; the judgment of God on the speaker's posterity for their sins (eg, Levi, xiv. et seq.; Judah, xviii. 22 et seq.; Zebulun, ix.); and the succeeding Messianic age (Levi, xviii.; Judah, xxiv. et seq.; Simeon, vi.; Zebulun, ix. et seq.).在末世的元素也是不同的，在过去几天下跌路程，所带来的弊端，将占上风的比例，预测目前，神在说话人的后代判断为他们的罪孽（如利维，十四及以下;。犹大，十八22及以下;。西布伦，九）;和后续弥赛亚年龄（列维，十八;犹大，二十四及以下;。西麦，六;。西布伦，九及以下）。 A true apocalypse is found in the Test.一个真正的启示是发现在测试。of Levi, ii.利未，二。et seq.起。(see Apocalypse).（见启示）。 This eschatological element is professedly derived from a book written by Enoch (eg, Levi, x., xiv., xvi.; Judah, viii.; Simeon, v., etc.).这末世的元素是由自称来自诺（例如，列维，十，十四，十六，;犹大，第八;西缅，诉等）写了一本书。The work is substantially Jewish; the Christian interpolations, though numerous, are not very extensive, and in general are easily recognizable.这项工作是大量的犹太人，基督教插值，虽然很多，都不是很广泛，一般很容易辨认。
A Hebrew Testament of Naphtali has been published by Gaster ("Proceedings of Society of Biblical Archeology," December, 1893; February, 1894; see also "Chron. of Jerahmeel," pp. 87 et seq.), and is regarded by the editor and by Resch ("Studien und Kritiken," 1899, pp. 206 et seq.) as the original of which the Greek Testament is a Christian recension.希伯来文旧约的拿弗他已出版法莫替丁（“圣经考古学的学会学报”，12月，1893年，二月，1894年，又见“专栏的耶拉篾。”第87页起），是由视编辑器和原始其中希腊约是由一个基督教校订雷希（“（研究）UND Kritiken，”1899年，第206页起）。
15. 15。Testament of Job.约的工作。When the end of his life is at hand, Job narrates to his children the history of his trials, beginning with the cause of Satan's animosity toward him.当他的生命结束在手，就业叙述他的孩子们对他的审判历史，首先是撒旦对他的敌意的原因。After parting admonitions (45), he divides his possessions among his sons, and gives to his three daughters girdles of wonderful properties(46 et seq.).临别告诫后（45），他分在他的儿子他的财产，并给出了他的三个女儿（46起。）奇妙的属性腰带。The book is a Haggadah of the story of Job, exaggerating his wealth and power, his good works, and his calamities, through all of which he maintains unshaken his confidence in God.该书是有关职位的故事哈加达，夸大通过所有这些他认为他对上帝的信心有所动摇他的财富和权力，他的好作品，他的灾难。There are no long arguments, as in the poem; the friends do not appear as defenders of God's justice-the problem of theodicy is not mooted-they try Job with questions (see 36 et seq.).有没有长期争论中的诗句;的朋友不显示为捍卫上帝的正义的神义论问题不是酝酿，他们尝试与问题（见36页起）作业。Elihu is inspired by Satan, and is not forgiven with the others.伊莱休的灵感来自撒旦，并且不与他人原谅。See Kohler, in "Semitic Studies in Memory of Alexander Kohut," pp. 264-338 and 611, 612, and James, in "Apocrypha Anecdota," ii.见科勒，在“犹太人在亚历山大科胡特的研究，记忆”，第264-338和611，612，和詹姆斯的“伪经Anecdota，”二。 104 et seq.).104及以下）。
16. 16。Testament of Moses.旧约的摩西。The patristic lists of Apocrypha contain, in close proximity, the Testament of Moses and the Assumption of Moses.的伪经的教父名单包含，近在咫尺，旧约的摩西和摩西的假设。It is probable that the two were internally connected, and that the former has been preserved in our Assumption of Moses, the extant part of which is really a Testament-a prophetic-apocalyptic discourse of Moses to Joshua.这是可能的，这两个分别内部连接，而前者已在我们的假设摩西，现存的其中一部分是真正的旧约，摩西的预言，世界末日的话语约书亚保存。 See below, § x.见下文§十。 2.2。
17. 17。Testament of Solomon.约所罗门。Last words of Solomon, closing with a confession of the sins of his old age under the influence of the Jebusite, Shulamite.所罗门的遗言，用了他下的耶布斯人，Shulamite影响晚年的罪恶忏悔闭幕。It is in the main a magical book in narrative form, telling how Solomon got the magic seal; by it learned the names and powers of the demons and the names of the angels by whom they are constrained, and put them to his service in building the Temple; besides other wonderful things which he accomplished through his power over the demons.它是在主要在叙述形式神奇的书，告诉如何所罗门得到了魔术密封;通过它学到的名称和恶魔权力和由何人又受制于天使的名字，并把他们在建设自己的服务除了其他他通过他对恶魔力量来完成美好的事物;圣殿。 (See Fleck, "Wissenschaftliche Reise," ii. 3, 111 et seq.) A translation into English by Conybeare was given in "Jewish Quart. Rev."（见斑点，“Wissenschaftliche Reise，”二3，111页起）一个由科尼比尔翻译成英文是由于在“犹太夸脱。启示录”1899, xi.1899年，十一。1-45.1-45。
The Gelasian Decree names also a "ContradictioSalomonis," which may have described his contest in wisdom with Hiram, a frequent theme of later writers.该Gelasian法令名称也是一个“ContradictioSalomonis，”这可能说明在西贡，后来的作家频繁的主题他的智慧的较量。
A Testament of Hezekiah is cited by Cedrenus; but the passage quoted is found in the Ascension of Isaiah.阿希西家约是引经Cedrenus，但通过引用在以赛亚阿森松发现。
§ VIII. §八。Relating to Joseph, Isaiah, and Baruch.有关约瑟夫，以赛亚，和巴鲁克。
Other Apocrypha arethe following:其他伪经如下：
18. 18。Story of Aseneth.故事Aseneth。A romantic tale, narrating how Aseneth, the beautiful daughter of Potiphar, priest of On, became the wife of Joseph; how the king's son, who had desired her for himself, tried to destroy Joseph, and how he was foiled.一个浪漫的故事，讲述如何Aseneth，波提乏的美丽的女儿，对牧师，成为约瑟夫的妻子，如何国王的儿子，谁曾期望她为自己，试图摧毁约瑟夫，以及他是如何被挫败。 The romance exists in various languages and recensions.浪漫存在于各种语言和的recensions。The Greek text was published by Batiffol, Paris, 1889.希腊文出版Batiffol，巴黎，1889年。
A Prayer of Joseph is named in the anonymous list of Apocrypha, and is quoted by Origen and Procopius.一个名为约瑟的祈祷中的伪经匿名名单，由奥利和普罗科匹厄斯引用。In these fragments Jacob is the speaker.在这些片段雅各布是扬声器。
19. 19。Ascension of Isaiah, or Vision of Isaiah.阿森松岛的以赛亚，或以赛亚远景。Origen speaks of a Jewish apocryphal work describing the death of Isaiah.奥利讲一个犹太猜测描述死亡以赛亚工作。Such a martyrium is preserved in the Ethiopic Ascension of Isaiah, the first part of which tells how Manasseh, at the instigation of a Samaritan, had Isaiah sawn asunder.这种martyrium是保存在以赛亚埃塞俄比亚阿森松岛，其中的第一部分讲述了玛拿西，在一个见义勇为的怂恿下，已以赛亚锯成四分五裂。 The second part, the Ascension of Isaiah to heaven in the 20th year of Hezekiah, and what he saw and heard there, is Christian, though perhaps based on a Jewish vision.第二部分，在阿森松岛的以赛亚希西家20年到天堂，他所看到和听到在那里，是基督徒，虽然也许基于视觉上的犹太人。 Extensive Christian interpolations occur in the first part also.广泛基督教插值出现在第一部分也。A fragment of the Greek text is reproduced in Grenfell and Hunt, "The Amherst Papyri," London, 1900.一个希腊文字片段转载于格伦费尔和亨特说：“阿默斯特纸莎草纸，”伦敦，1900。
20. 20。The Rest of the Words of Baruch, or Paralipomena of Jeremiah.而巴鲁克，或Paralipomena耶利米的话休息。(Ceriani, "Monumenta," v. 1, 9 et seq.; J. Rendel Harris, "Rest of the Words of Baruch," 1889; Dillmann, "Chrestomathia Æthiopica," pp. 1 et seq.; Greek and Ethiopic.) Narrates what befell Baruch and Abimelech (Ebed-melech) at the fall of Jerusalem. （Ceriani，“Monumenta，”诉1，9及以下; J. rendel哈里斯，“对巴鲁克休息的话，”1889年Dillmann，“Chrestomathia Æthiopica，”第1页起;希腊和埃塞俄比亚。 ）叙述什么降临在耶路撒冷秋天巴鲁克和亚比米勒（Ebed - melech）。Sixty-six years after, they sent a letter by an eagle to Jeremiah in Babylon.六十六年后，他们派出了由老鹰信耶利米在巴比伦。 He leads a company of Jews back from Babylonia; only those who are willing to put away their Babylonian wives are allowed to cross the Jordan; the others eventually become the founders of Samaria.他领导着一个犹太人从巴比伦回到公司，只有那些谁愿意放下他们的巴比伦妻子不准过境约旦，其余最终成为撒马利亚的创始人。 Jeremiah is spirited away.耶利米是千与千寻。After three days, returning to the body, he prophesies the coming of Christ and is stoned to death by his countrymen.三天后，回到身体，他预言基督的到来，并用石头打死他的同胞死亡。
§ IX. §九。Lost Books.失落的书籍。
Other haggadic works named in the Gelasian Decree are: the Book of Og, the Giant, "whom the heretics pretend to have fought with a dragon after the flood"; perhaps the same as the Manichean Γιγάτειος βίβλος.其他haggadic在Gelasian法令命名的作品有：噩，巨人书“，其中的异端假装与洪水后的龙战斗”，也许作为摩尼教Γιγάτειοςβίβλος相同。 (Photius, "Cod." 85), or τῶν Γιγάντων; The Penitence of Jannes and Jambres. （Photius，“鳕鱼。”85），或τῶνΓιγάντων;的雅尼和Jambres忏悔。(See Iselin, in "Zeitschrift für Wissensch. Theologie," 1894, pp. 321 et seq.) Both of these may well have been ultimately of Jewish origin. （见“（杂志）献给Wissensch。神学，”1894年，第321页起Iselin， ）这两种可能已最终的犹太血统。
§ X. Prophetical Apocrypha.§十预言伪经。
1. 1。Baruch.巴鲁克。Purporting to be written by Baruch, son of Neriah, the disciple of Jeremiah, after the deportation to Babylon.看来是写的巴鲁克，对Neriah，对弟子的儿子耶利米后驱逐到巴比伦。The book is not original, drawing its motives chiefly from Jeremiah and Isaiah xl.这本书是不是原创，借鉴耶利米和以赛亚XL其动机为主。et seq.; affinity to the Wisdom literature is also marked in some passages, especially in ch.及以下;亲和力的智慧文学也标志着在一些段落，尤其是在CH。iii.三。The Epistle of Jeremiah to the captives in Babylon, which is appended to Baruch, and counts as the sixth chapter of that book, is a keen satire on idolatry.在耶利米书信在巴比伦，这是附加到巴鲁克，并作为该书第六章计数，俘虏是一个热衷于偶像崇拜的讽刺。
2. 2。Assumption of Moses.假设摩西。See above, Testament of Moses (§ VII. 16).见上面，旧约的摩西（§七16）。What now remains of this work, in an old Latin version, is prophetic in character, consisting of predictions delivered by Moses to Joshua when he had installed him as his successor.那么现在这项工作仍然存在，在一个古老的拉丁版本，是预言性质的，交付摩西约书亚当他安装了他的预言作为他的继任者组成。 Moses foretells in brief outline the history of the people to the end of the kingdom of Judah; then, more fully, the succeeding times down to the successors of Herod the Great, and the Messianic age which ensues.摩西在简述预示人民历史的犹大王国端，然后，更充分，接替倍下降到了希律王大的接班人，而救世主的时代，随之而来。 It is probable that the lost sequel contained the Assumption of Moses, in which occurred the conflict-referred to in Jude 9-between Michael and Satan for the possession of Moses' body.这是有可能失去的续集中的摩西升天，其中发生的冲突简称为摩西的身体藏在裘德9迈克尔和撒旦之间。
3. 3。Eldad and Medad.伊利达和Medad。Under this name an apocryphal book is mentioned in our lists, and quoted twice in the "Shepherd of Hermas" (ii. 34).根据这一名称的猜测书中提到在我们的名单，并引述了“牧人书”（白介素34）的两倍。It contained the prophecy of the two elders named in Num.它包含在数命名的两位长老的预言。xi.十一。26.26。§ XI.§十一。Apocalypses.启示。
Most of the prophetical Apocrypha are apocalyptic in form.伪经的预言大多是在形式上世界末日。 To this class belong: Enoch, The Secrets of Enoch, IV Esd., the Apocalypses of Baruch (Greek and Syriac), Apocalypse of Zephaniah, Apocalypse of Elijah, and others (see Apocalypse, and the special articles).属于这个类：以诺，以诺，四防静电的秘密，巴鲁克（希腊和叙利亚）的启示，西番雅的启示，以利亚启示，和其他（见启示和特殊物品）。 Apocalyptic elements have been noted above in the Assumption of Moses, the Ascension of Isaiah, the Testaments of the Twelve Patriarchs, and others.启示元素已经注意到上述假设中的摩西，以赛亚的阿森松岛，在十二始祖的圣经，和其他人。
§ XII. §十二。Lyrical Apocrypha.抒情伪经。
1. 1。Psalm cli., in the Greek Bible; attributed to David, "when he had fought in single combat with Goliath."诗篇CLI在希腊圣经;归于大卫“时，他在与巨人唯一作战战斗。”
2. 2。Psalms of Solomon.诗篇所罗门。Eighteen in number; included in some manuscripts of the Greek Bible, but noted in the catalogues as disputed or apocryphal.在十八号，包括在希腊圣经的一些手稿，但作为有争议或未经证实的目录说明。Though ascribed to Solomon in the titles, there is no internal evidence that the author, or authors, designed them to be so attributed.虽然在冲高的标题所罗门，没有内部的证据表明，作者，或作者，设计他们如此归因。They were written in Hebrew-though preserved only in Greek-in Palestine about the middle of the first century BC, and give most important testimony to the inner character of the religious belief of the time and to the vitality of the Messianic hope, as well as to the strength of party or sectarian animosity.他们是希伯来文写的，虽然只在希腊和巴勒斯坦关于公元前一世纪中保存，并给予最重要的证明了对宗教信仰的时间内在性格和对救世主的希望的活力，以及至于政党或宗派仇恨的力量。 The five Odes of Solomon in "Pistis Sophia" are of Christian (Gnostic) origin.所罗门的五个“Pistis索菲亚”诗经是基督教（诺斯底）的起源。
3. 3。Five apocryphal psalms in Syriac, edited by Wright ("Proceedings of Society of Biblical Archeology," 1887, ix. 257-266).五杜撰的诗篇在叙利亚，编辑赖特（“社会的圣经考古学论文集”，1887年，九，257-266）。The first is Ps.首先是诗。 cli.CLI。(supra, § 1); it is followed by (2) a prayer of Hezekiah; (3) a prayer when the people obtain leave from Cyrus to return; and (4, 5) a prayer of David during his conflict with the lion and the wolf, and thanksgiving after his victory.（同上，§ 1），它是其次（2）希西家的祈祷（3）祈祷时，人们获取离开赛勒斯返回;（4，5）在与狮子冲突大卫的祷告与狼，和感恩之后他的胜利。§ XIII.§十三。Didactic Apocrypha.说教的伪经。
1. 1。The Wisdom of Jesus, the Son of Sirach (in the Latin Bible entitled Ecclesiasticus).耶稣的智慧，西拉奇儿子（在拉丁文圣经题为Ecclesiasticus）。Proverbs and aphorisms for men's guidance in various stations and circumstances; a counterpart to the Proverbs of Solomon.谚语和男子在各车站和情况指导警句，一个所罗门的箴言的对口。The author was a native of Jerusalem, and wrote in Hebrew; his work was translated into Greek by his grandson soon after 132 BC The Syriac translation was also made from the Hebrew, and recently considerable parts of the Hebrew text itself have been recovered.作者是耶路撒冷人，并在希伯来文写，他的作品被翻译成希腊由他的孙子后不久，公元前132叙利亚翻译也从希伯来文提出，最近的希伯来文本身相当部分已被追回。 The book is included in the Christian Bible-Greek, Latin, Syriac, etc.-but was excluded from the Jewish Canon (Tosef., Yad. ii. 13 et seq.).全书包括在基督教圣经希腊文，拉丁文，叙利亚文等，但是是从犹太佳能（Tosef.，亚得二13起。）排除在外。Many quotations in Jewish literature prove, however, its continued popularity.许多报价在犹太文学的证明，但是，它的继续流行。
2. 2。Wisdom of Solomon, Σοφία Σολομῶνος.智慧的所罗门，ΣοφίαΣολομῶνος。Written in Greek, probably in Alexandria; a representative ofHellenistic "Wisdom."写在希腊，可能是在亚历山大，一个代表ofHellenistic“智慧”。Solomon, addressing the rulers of the earth, exhorts them to seek wisdom, and warns them of the wickedness and folly of idolatry.所罗门，解决地球的统治者，激励他们寻求的智慧，并警告的邪恶和愚蠢的偶像崇拜他们。Noteworthy is the warm defense of the immortality of the soul, in which the influence of Greek philosophical ideas is manifest, as, indeed, it is throughout the book.值得注意的是灵魂，在其中的希腊哲学思想的影响是明显的不朽温暖防御，实际上，它是贯穿全书。
3. 3。Fourth Maccabees.第四马加比。The title is a misnomer; and the attribution of the work to Flavius Josephus is equally erroneous.标题是用词不当，以及工作的归属弗拉菲乌斯约瑟夫同样是错误的。The true title is Περὶ αὐτοκράτορος λογισμοῦ, "On the Autonomy of Reason."真正的标题是Περὶαὐτοκράτοροςλογισμοῦ，“在理性的自治”。It is an anonymous discourse on the supremacy of religious intelligence over the feelings.这是对宗教的情报对感情至上匿名的话语。This supremacy is proved, among other things, by examples of constancy in persecution, especially by the fortitude of Eleazar and the seven brothers (II Macc. vi. 18, vii. 41).这至高无上证明，除其他外，通过恒定的例子在迫害，特别是由埃莱亚萨刚毅和七个兄弟（二排雷六18，七41）。The work was written in Greek; it is found in some manuscripts of the Septuagint, but is not canonical.这项工作是写在希腊，它是在发现一些手稿的译本，但不规范的。
§ XIV. §十四。Apocrypha in the Talmud.伪经的犹太法典。
There are no Jewish catalogues of Apocrypha corresponding to the Christian lists cited above; but we know that the canonicity of certain writings was disputed in the first and second centuries, and that others were expressly and authoritatively declared not to be sacred scripture, while some are more vehemently interdicted-to read them is to incur perdition.有没有相应的伪经引到上面列出的犹太基督教的目录，但我们知道，某些正规的著作是在第一和第二世纪的争议，而其他人明确和权威性宣布不被神圣的经文，而另一些则更强烈停职，读取它们是招致灭亡。 The controversies about Ecclesiastes and the Song of Solomon will be discussed in the article Canon, where also the proposed "withdrawal" of Proverbs, Ezekiel, and some other books will be considered.有关传道书及雅歌的争论将讨论的文章佳能，哪里还提出了“撤退”的谚语，以西结，和其他一些书籍将予以考虑。 Here it is sufficient to say that the school of Shammai favored excluding Ecclesiastes and the Song of Solomon from the list of inspired scriptures, but the final decision included them in the canon.这里是充分地说，学校的青睐排除沙麦传道书和所罗门从宋启发经文名单，但最后的决定包括在佳能他们。
Sirach, on the other hand, was excluded, apparently as a recent work by a known author; and a general rule was added that no books more modern than Sirach were sacred scripture.西拉奇，另一方面，被排除在外，显然是由著名作家最近的工作和一般的规则是说，没有书超过西拉奇现代被神圣经文。
The same decision excluded the Gospels and other heretical (Christian) scriptures (Tosef., Yad. ii. 13).同样的决定，排除了福音和其他邪教（基督教）的经文（Tosef.，亚得二13）。These books, therefore, stand in the relation of Apocrypha to the Jewish canon.这些书，因此，站在伪经有关犹太佳能。In Mishnah Sanh.在米示拿Sanh。 x.X.1, R. Akiba adds to the catalogue of those Israelites who have no part in the world to come, "the man who reads in the extraneous books" (), that is, books outside the canon of holy scripture, just as ἔξω, extra, are used by Christian writers (Zahn, "Gesch. des Neutestamentlichen Kanons," i. 1, 126 et seq.). 1，R.秋叶增加了那些以色列人谁没有在世界上的一部分来目录，“男人谁在无关的书籍读”（），也就是说，超出了圣经宝典的书，就如同ἔξω，额外的，由基督教作家使用（赞恩，“Gesch。DES Neutestamentlichen Kanons，”一1，126页起）。Among these are included the "books of the heretics" (), ie, as in Tosef., Yad.这其中包括了“异端书”（），即在Tosef。，亚得。 quoted above, the Christians (Bab. Sanh. 100b).上面引述的，基督徒（Bab. Sanh。100B）。Sirach is also named in both Talmuds, but the text in the Jerusalem Talmud (Sanh. 28a) is obviously corrupt.西拉奇也是命名都Talmuds，但在耶路撒冷犹太法典（Sanh. 28A）文本显然是腐败。
Further, the writings of Ben La'anah () fall under the same condemnation (Yer. Sanh. lc); the Midrash on Ecclesiastes xii.此外，对本La'anah（）的著作属于同一谴责（Yer. Sanh LC）;在米德拉士传道书十二。12 (Eccl. R.) couples the writings of Ben Tigla () with those of Sirach, as bringing mischief into the house of him who owns them. 12（传道书R.）夫妇的著作与那些西拉奇本Tigla（），为使进入他的房子谁拥有他们的恶作剧。What these books were is much disputed (see the respective articles).这些书是什么，是非常有争议的（见各自的文章）。Another title which has given rise to much discussion is or (sifre ha-meram or ha-merom), early and often emended by conjecture to (Homeros; so Hai Gaon, and others).另一项引起不少讨论标题或（sifre HA - MERAM或HA - Merom处理器），早期和猜想往往emended至（Homeros，因此海Gaon，和其他）。See Homer in Talmud.见荷马在塔木德。The books of "Be Abidan," about which there is a question in Shab.的书籍“做Abidan”，讲述其中有一个在沙巴的问题。116a, are also obscure. 116A，也不清楚。
Crawford Howell Toy George F. Moore克劳福德豪威尔玩具乔治F.摩尔
Jewish Encyclopedia, published between 1901-1906.犹太百科全书，1901至1906年间出版。
Bibliography:参考书目：
Texts: The Apocrypha (in the Protestant sense) are found in editions of the Greek Bible; see especially Swete, The Old Testament in Greek, 2d ed.; separately, Fritzsche, Libri Apocryphi Veteris Testamenti Grœci, 1871.文本：伪经（在基督教意义上的）被发现在希腊圣经版本，见特别是Swete，在希腊，2版旧约;分开，弗里切，Libri Apocryphi Veteris Testamenti Grœci，1871。Of the Pseudepigrapha no comprehensive corpus exists; some of the books are included in the editions of Swete and Fritzsche, above;没有全面的Pseudepigrapha语料库存在;的一些书籍都包括在Swete和弗里切的版本，以上;
and in Hilgenfeld, Messias Judœorum, 1869.在Hilgenfeld，弭赛亚Judœorum，1869年。 See also Fabricius, Codex Pseudepigraphus Veteris Testamenti, 2 vols., 2d ed., Hamburg, 1722, 1723, which is not replaced by any more recent work.另见法氏囊，食品Pseudepigraphus Veteris Testamenti，2卷，第2版，汉堡，1722年，1723年，这是不以任何最近的工作所取代。For editions (and translations) of most of these writings the literature of the respective articles must be consulted.对于这些作品的大多数版本（和翻译）的有关文章文学必须进行协商。Translations: The Authorized Version may best be used in the edition of CJ Ball, Variorum Apocrypha, which contains a useful apparatus of various readings and renderings;翻译：该授权版本，最好是在CJ球，集解伪经，其中包含了各种有用的仪器读数和透视版使用;
the Revised Version, Apocrypha, 1895; Churton, Uncanonical and Apocryphal Scriptures, 1884; a revised translation is given also in Bissell's Commentary (see below).修订版，伪经，1895; Churton，Uncanonical和杜撰的经文，1884年，经修订的翻译给出比斯尔的评论也（见下文）。Of the highest value is the German translation, with introductions and notes, in Kautzsch, Die Apokryphen und Pseudepigraphen des Alten Testaments, 2 vols., 1899.最高值是德语翻译，介绍和使用说明，在Kautzsch，模具Apokryphen UND Pseudepigraphen DES Alten约，2卷，1899年。Commentaries: Fritzsche and Grimm, Kurzgefasstes Exegetisches Handbuch zu den Apokryphen des Alten Bundes, 6 vols., 1851-60; Wace (and others), Apocrypha, 2 vols., 1888 (Speaker's Bible); Bissell, The Apocrypha of the Old Testament, 1890 (Lange series).评：弗里切和格林，Kurzgefasstes Exegetisches手册下载祖书房Apokryphen DES Alten Bundes，6卷，1851年至1860年; WACE（和其他），伪经，2卷，1888年（议长的圣经）;比斯尔，在旧约伪经。 1890年（兰格系列）。The most important recent work on this whole literature is Schürer's Geschichte des Jüdischen Volkes, 3d ed., vol.最重要的这整个文学最近的工作是Schürer的历史馆DES Jüdischen Volkes，3D版，第一卷。iii.三。(Eng. tr. of 2d ed.: Jew. People in the Time of Jesus Christ), where also very full references to the literature will be found.TGFM（工程学入门的2D版：犹太人在耶稣基督的时间人），在那里也很充分参考文献将found.TGFM
This subject presentation in the original English language这在原来的主题演讲， 英语