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All right, welcome everyone.
好吧，欢迎大家。
Like I said, I’m glad to see people.
正如我所说，我很高兴见到人。
I was expecting three or four people to show up.
我原以为会有三四个人来。
So yeah, so here’s the beautiful part.
所以啊，这就是美丽的部分。
I’ve been thinking a lot about this.
我一直在思考这件事。
That’s why I wasn’t sure how many people would show up.
所以我不确定会有多少人来。
But all of you right now, you should congratulate yourselves because you are the hardcore biblical scholars at this conference.
但你们现在都应该恭喜自己，因为你们是这次会议上最坚定的圣经学者。
Let me explain, because when you get back to your parishes and people ask you, what talks did you go?
让我解释，因为当你回到你的教区，人们问你，你去听了什么讲座时，
What did you study at the conference?
你在会议上学习了什么？
You’re going to say, I went and I studied the table of contents.
你会说，我去了，并且研究了目录。
Now tell me, if you’re not really into the Bible, right, you would, of all the great talks, and I wish I could buy, locate, and go to some of them, you picked the table of contents.
现在告诉我，如果你对圣经不感兴趣，对吧，你会在所有伟大的讲座中，我希望我能买到、找到并参加其中一些，你却选择了目录。
So good for you, and it’s nice to know I’m not the only nerd in the world.
真为你高兴，知道我不是世界上唯一的书呆子，感觉很好。
But that being said, the table of contents is incredibly important because it’s so foundational.
然而，目录极其重要，因为它是如此根本。
In other words, you need to know which books are the word of God and which ones aren’t.
换句话说，你需要知道哪些书是神的道，哪些不是。
Because if you have books in Scripture that aren’t inspired, how are you going to base your theology?
因为如果你有不被默示的经书，你要如何建立你的神学呢？
Your theology will be way off.
你的神学会大错特错。
Or, if your Bible’s missing inspired books, there’s divine revelation that will also be missing.
或者，如果你的圣经缺少了默示的书卷，那也会缺少神的启示。
So it’s very pivotal for theology to make sure, at the ground level, that you have all those books and only those books which the Holy Spirit wished to be consigned to writing.
所以，对于神学来说，确保你拥有所有那些书籍，并且只有那些圣灵希望被写成文字的书籍，是非常关键的。
Amen?
阿们？
All right, so it’s also, by the way, an explosive topic for those who talk to our Cypriot brethren, to Protestants, because Protestants don’t share the same view on the Old Testament canon, and I’ll talk about that in a second as well.
好的，顺便说一下，这也是一个对我们与塞浦路斯弟兄和新教徒交谈时的爆炸性话题，因为新教徒对旧约正典的看法不同，我稍后也会谈到这一点。
So that’s, for my money, I think, for Catholic Protestant apologetics, the issue of the Old Testament canon is pivotal.
所以，我认为，对于公教会和新教的护教学来说，旧约正典的问题是关键。
Now, I’ve already thrown out a term.
现在，我已经抛出了一个词。
We need to start with defining terms.
我们需要从定义术语开始。
So I’ve talked to a few people before the talk.
所以我在演讲前和几个人谈过。
Some of you are not familiar with the subject.
你们中有些人不熟悉这个主题。
Some of you are very advanced.
你们中有些人非常先进。
So please be patient.
所以请耐心等候。
I’m going to try to bring this all up to speed, okay?
我会尽力把这一切赶上进度，好吗？
So let’s start by defining terms.
那么让我们先定义术语。
I already used the word canon.
我已经用了「正典」这个词。
And the table of contents is a good way to think of a canon.
目录是思考正典的一个好方法。
The canon basically is the extent of inspired writings.
正典基本上是默示著作的范围。
The extent of inspired writings.
默示著作的范围。
So in a way, God makes the canon objectively by inspiring a set number of books.
所以，神通过启发一定数量的书籍，客观地制定了正典。
So all the books that are inspired are canonical, and any book that’s not inspired is not canonical.
凡是默示的书都是正典，凡不是默示的书都不是正典。
It doesn’t belong in the Bible.
这不属于圣经。
Everybody with me? Amen?
大家都跟上了吗？阿们？
All right, very good.
好吧，非常好。
I’m going to use the Tim Staples method of affirming propositions.
我要使用提姆·斯台普斯的方法来肯定命题。
All right.
好吧。
So what does it mean to be inspired?
那么，什么是默示的意思呢？
Well, if you’re going to be inspired, this is the wrong talk to go to be inspired.
如果你要得到启发，这不是你该去的讲座。
Because when I’m going to be talking about inspiration, I’m not talking about motivation.
因为当我谈论启发时，我不是在谈论动机。
I’m not talking about getting good feelings and wanting to do something good.
我不是在说获得好感觉并想做些好事。
I’m using it in a technical sense.
我在技术上使用它。
So that’s very important.
所以这是非常重要的。
People get this mixed up because somebody could read Bunyan’s Pilgrim Progress or The Lord of the Rings and get inspired in their faith.
人们常常混淆，因为有人读了班扬的《天路历程》或《魔戒》而在信心上得到启发。
But that doesn’t mean The Lord of the Rings belongs in the Bible.
但这并不意味着《魔戒》属于圣经。
There’s a big difference between the two.
这两者之间有很大的区别。
So when we talk about inspiration in this talk, very simply what we mean is that the Holy Spirit is the primary author of the work.
所以，当我们在这次谈话中谈到启发时，我们的意思很简单，就是圣灵是这工作的主要作者。
So there are actually two authors in the Bible.
所以圣经里其实有两个作者。
There is God, the Holy Spirit, who’s the primary author.
有神，圣灵是主要的作者。
So all those things and only those things the Holy Spirit wished to consign to writing was consigned in Scripture.
所以凡圣灵愿意写下的事，都已写在经上。
So the Holy Spirit can look at the Bible, look at every word in the Bible, and say, that’s mine.
所以圣灵可以看圣经，看圣经里的每一个字，说：「这是我的。」
At the same time, there is also the secondary author, the human author.
同时，也有次要的作者，就是人类的作者。
And the human author is inspired by the Holy Spirit to write.
那人作者受圣灵默示而写。
And he uses all the agencies that he normally has.
他使用了他平常所有的手段。
So he relies on his own human memory.
所以他依靠自己的记忆。
He relies on his own literary twists and turns.
他依靠自己的文采曲折。
And he’s an authentic author of Scripture as well.
他也是默示经文的真实作者。
So the human author can look at the book that he just wrote and say, this is mine.
于是那人作者可以看着他刚写的书说，这是我的。
So Scripture is a mysterious thing because it actually has two authors who wrote everything.
所以经文是奥秘的，因为它实际上有两位作者写了一切。
And by the way, that’s why when you read the books of the Bible, different books sound different.
顺便说一句，这就是为什么当你读圣经的书卷时，不同的书卷听起来不同。
Like to me, the book of Judges sounds almost like caveman talk, very blocky, primitive.
对我来说，士师记听起来几乎像是穴居人说话，非常生硬，原始。
But if you read the book of Wisdom, it’s beautiful.
但你若读智慧书，便知其美。
It’s wonderful.
真是美好。
Don’t sound anything alike because the two different authors, human authors, yet they’re both the Word of God.
听起来完全不同，因为是两个不同的作者，虽然是人写的，但都是神的道。
They’re both inspired by the Holy Spirit.
他们都是受圣灵默示的。
All right, so let’s talk a little bit about canon.
好吧，那我们来谈谈正典。
And then we’ll jump into the fun stuff.
然后我们就进入有趣的部分。
All right.
好吧。
I’m going to make a division within the Old Testament between proto-canonical books and deuterocanonical books.
我要在旧约中划分正典书和次经书。
Now, this division is not any different in terms of inspiration or anything of the like.
如今，这分裂在启发或其他方面并无不同。
It’s just a way to divide.
这只是分裂的一种方式。
Like the Law, the Prophets, and the Writings are divisions.
如同律法、先知书和圣卷是分开的。
Or you could have the sapiential books versus the historical books.
或者你可以选择智慧书对历史书。
Just ways of categorizing things.
只是分类事物的方法。
They’re all the Word of God.
它们都是神的道。
They’re all inspired.
它们都是默示的。
Now, okay, the books that are found in Catholic, Orthodox, Protestant, and Jewish Bibles, we all share these books.
现在，好吧，公教会、东正教、新教和犹太教的圣经中都有这些书，我们都共享这些书。
These are the books of the proto-canon.
这些是正经的书卷。
Okay, the proto-canon, proto-canonical books.
好的，正典，正典书。
Those are books that we all share together, Jews, Protestants, Catholics, the Orthodox.
那些书是我们大家共同拥有的，犹太人、新教徒、公教徒、东正教徒。
There’s 39 books.
有三十九卷书。
Now, there are seven Old Testament books that are found in Catholic and Orthodox Bibles, but they’re not found in Protestant or Jewish Bibles.
现在，有七本旧约书卷在公教会和东正教的圣经中可以找到，但在新教或犹太教的圣经中找不到。
These books, Catholics and Orthodox, call deuterocanonical, which is just a fancy Greek term for second canon.
这些书，公教徒和东正教徒称为次经，这是一个希腊语的术语，意思是第二正典。
And again, for us, it’s just a division within Scripture.
再者，对我们来说，这只是经文中的一个分段。
It doesn’t have anything to do with it being less inspired or anything like that.
这与是否少了默示无关。
So if I say deuterocanonical books, I’m talking about seven Old Testament books, and here they are again.
所以如果我说次经，我指的是旧约中的七本书，现在再说一遍。
They’re omitted in Jewish and Protestant Bibles.
它们在犹太和新教的圣经中被省略了。
The books of Wisdom, Sirach, Tobit, Judith, Baruch, 1 and 2 Maccabees, and also we have longer versions of Daniel and Esther.
智慧书、西拉书、多比书、犹滴书、巴录书、马加比上、马加比下，还有更长的但以理书和以斯帖记。
So if you know somebody who’s a self-styled Bible thumper, tell them they should become Catholics so they have more Bible to thump because they don’t have these books.
所以，如果你认识一个自称为圣经狂热者的人，告诉他们应该成为公教徒，这样他们就有更多的圣经可以敲打，因为他们没有这些书。
Now, we include them because they’re inspired.
现在，我们包括它们，因为它们是默示的。
Protestant and Jewish people don’t include them, at least not as part of the canon because they deny the inspiration.
新教徒和犹太人不包括它们，至少不作为正典的一部分，因为他们否认其启发性。
They have a different term, and that’s apocrypha.
他们有一个不同的术语，那就是旁经。
Apocrypha just means hidden.
旁经只是指隐藏的意思。
These are books that aren’t publicly read as Scripture in the church.
这些书在教会中不作为经文公开诵读。
And this is a really poor term.
这是一个非常糟糕的词。
Even Protestants admit that the deuterocanon doesn’t really fit the term apocrypha.
即使新教徒也承认次经并不真正符合旁经的称呼。
So that’s what this talk’s going to be, essentially, except I’m going to put a different spin.
所以这次谈话的本质就是这样，只是我要换个角度。
I tell you, this is an interesting talk because this is applied biblical studies talk, and I want you to be inspired in the human sense.
我告诉你们，这是一个有趣的讲座，因为这是应用圣经研究的讲座，我希望你们在人类的意义上受到启发。
I want you to be willing to dive into the Word of God.
我愿你甘心深入神的道。
How can you do that with a table of contents, right?
你怎么能用目录来做那件事，对吗？
So this is what I’m aiming for.
这就是我的目标。
Okay, now, I wrote a book.
好吧，现在，我写了一本书。
It’s called A Case for the Deuterocanon.
这本书名为《次经的辩护》。
It’s time for a cheap plug.
是时候做个便宜的宣传了。
It’s interesting how this book came about.
这本书的来历真有趣。
Years ago, I did a debate against one of the most prominent anti-Catholic persons out there, and I’m not going to mention James White’s name.
多年前，我与一位最著名的反天主教人士辩论过，我不会提到詹姆斯·怀特的名字。
But the thesis of the debate was that the apocrypha is not Scripture.
但辩论的论题是旁经不是圣经。
And I went to the debate, and I agreed with the thesis as a Catholic.
我去参加辩论，并且作为公教徒同意了这个论点。
I said the apocrypha is not Scripture, but the deuterocanon is not apocrypha, right?
我说旁经不是圣经，但次经不是旁经，对吗？
So that was my position.
那就是我的立场。
And I think it went pretty well.
我觉得还挺顺利的。
It went pretty well.
事情进展得很顺利。
Got a lot of Protestants who were interested, came up to my table afterwards with some sincere questions.
有许多新教徒感兴趣，之后来到我的桌前，提出了一些真诚的问题。
So I thought, well, you know, this is an important topic.
所以我想，这确实是一个重要的话题。
Boomerang, wouldn’t it?
回旋镖，不是吗？
Gee, if that’s the best they can do from Scripture, maybe this guy is the Messiah, right?
哎呀，如果这是他们从经文中能做的最好，那这个人可能就是弥赛亚，对吗？
But they quote the Book of Wisdom.
但他们引用了《智慧书》。
So what does that imply?
那是什么意思呢？
Wisdom was considered authoritative.
智慧被认为是有权威的。
It was considered Scripture, if not by all the Jews, certainly by Jesus and his disciples.
这被认为是经文，若不是所有犹太人，至少耶稣和他的门徒是这样认为的。
So you see how it works?
你明白这是如何运作的吗？
How these texts are used shows you that these are more than just mere human documents.
这些经文的使用方式表明它们不仅仅是人类的文献。
Here’s one that I recently discovered.
这是我最近发现的一个。
And I discovered it in, of all things, Protestant commentaries.
我竟然在新教的注释书中发现了它。
Like I said, why limit to quotations when you could use references?
正如我所说，为什么只限于引用，而不使用参考呢？
Now, I don’t know if you guys know this, but in Hebrews 11, I’m sure you’d know that it’s the great hall of faith, where it lists all the Old Testament saints, beginning with Abraham, Isaac, Jacob, Sarah, David, Jephthah, just goes through this whole hall of fame.
现在，我不知道你们是否知道，但在希伯来书第十一章，我相信你们知道这是伟大的信心殿堂，列出了所有旧约的圣徒，从亚伯拉罕、以撒、雅各、撒拉、大卫、耶弗他开始，贯穿整个名人堂。
That in Hebrews 11, 35, the second half, so it’s 35b, it says this, And others were tortured, not accepting their release, so that they might obtain a better resurrection.
在希伯来书十一章三十五节下半部分，三十五节下，说：「又有人忍受严刑，不肯苟且得释放，为要得着更美的复活。」
Who is that referencing?
那是在指谁？
Now, here’s the curious thing.
现在，有件奇怪的事。
It gives us three clues, right?
这给了我们三个线索，对吗？
Whoever’s being referenced, they were tortured, they were offered a chance to be released, explicitly for the resurrection.
无论是谁被提到，他们受了折磨，他们被给予释放的机会，明确是为了复活。
In other words, they refused to be released because they knew their bodies would rise again at the end of time.
换句话说，他们拒绝被释放，因为他们知道在末日他们的身体将会复活。
Now, who in the Old Testament fulfills this?
那么，旧约中谁应验了这事呢？
If you have a Protestant Bible, a modern one, without the so-called apocrypha, you won’t find anyone who can satisfy all three of those markers.
如果你有一本现代的新教圣经，没有所谓的旁经，你不会找到任何一个人能满足这三个标志。
There is no one in the Old Testament.
旧约中没有人。
But if you have a Catholic or an Orthodox Bible, guess what?
但若你有一本公教会或东正教的圣经，你猜怎么着？
You find this reference in 2 Maccabees 6-7, where the Maccabean martyrs, which in my next workshop we’ll talk more about the Maccabean martyrs, were tortured, refused release, for the sake of a better resurrection.
你在《马加比二书》第六章到第七章中找到这个参考，马加比殉道者，他们在我的下一个工作坊中我们会更多地谈论马加比殉道者，被折磨，拒绝释放，为了更美好的复活。
Exactly what it’s described here in 11, 35.
正如这里十一章三十五节所描述的。
And guess what? Old Protestant Bibles have cross-references.
你猜怎么着？旧的新教圣经有交叉参考。
So they recognized 2 Maccabees as being used.
于是他们承认《马加比二书》被使用。
Now, I think, on the surface, that’s a good reason to suspect that they believe 2 Maccabees was inspired.
现在，我认为，表面上看，这是怀疑他们相信《马加比二书》是默示的一个好理由。
After all, you have all these biblical figures being listed.
毕竟，这些圣经人物都被列出来了。
It would be strange if they listed somebody who wasn’t in the Bible.
如果他们列出一个不在圣经里的人，那就奇怪了。
So I think you have an argument there.
所以我认为你有一个论点。
But actually, God bless anti-Catholics.
但其实，神祝福反天主教的人。
I love anti-Catholics.
我爱反天主教的人。
Because I was challenged by an anti-Catholic on this, on the New Testament use.
因为我在新约使用上被一个反天主教的人挑战了。
And that made me dig.
于是我就挖掘了。
And I uncovered something very interesting here in Hebrews 11.
我在希伯来书十一章发现了一些非常有趣的事情。
What I uncovered was a formal reference.
我发现的是一个正式的参考。
Now, remember back I was saying a formal reference, like, it is written, thus saith the Lord.
现在，记得我之前说过的正式引用，比如「经上记着说，主如此说」。
It’s actually there in Hebrews 11.
其实在希伯来书十一章里。
But it’s kind of hidden.
但它有点隐藏。
And so these Protestant scholars see it, but they don’t put two and two together.
这些新教学者看到了，却没有把两者联系起来。
Okay, so let me walk through this slowly, and I’ll show you what I mean.
好吧，让我慢慢解释，我会告诉你我的意思。
The Hall of Faith is introduced with the words, it is attested.
信心的殿堂以「这信心是有见证的」开头。
For by it, by faith, the men of old gained approval.
因为古人在这信心上得了美好的证据。
That’s how it is in the New American Bible.
新美国圣经就是这样写的。
Other Bibles will have, like, well attested.
其他圣经会有，比如说，确实可靠。
The Greek word is martyrio.
希腊词是「殉道」。
You don’t have to memorize martyrio, but just know that the word, by it, the men of old gained approval.
你不必记住殉道，但只要知道这道，古人因此得了称赞。
Gained approval is martyrio.
得了称许是殉道。
Now, this is from the Word Biblical Commentary edited by William L. Lane for Hebrews.
这是出自威廉·L·莱恩编辑的《希伯来书注释》的《圣经注释》。
And what he notices, very interesting, is that word martyrio, that verb is used seven times in the Epistle of Hebrews.
他注意到，非常有趣的是，那动词「见证」在希伯来书中用了七次。
And he gives you the references here, so if you want to grab your cell phone, take a quick shot.
他在这里给你参考资料，所以如果你想拿出手机，快速拍一张。
There are all the references where that word is used.
这里是所有使用那个词的经文。
And notice what he says.
你要注意他说的话。
He says, in each instance, the reference is to the witness of the Biblical record.
他说，每一次提到的都是圣经记录的见证。
Oh, that’s interesting.
哦，那很有趣。
In fact, in the Epistle of Hebrews, he uses martyrio to introduce Old Testament quotes akin to it is written, only he says it is testified.
事实上，在希伯来书中，他用「见证」来引入旧约的引用，就像「经上记着」，只是他说「见证」。
You see that?
你看见了吗？
So that’s a formal introduction that’s used for Scripture exclusively in Hebrews.
所以这是在希伯来书中专门用于经文的正式介绍。
Okay, Gary, big deal.
好吧，加里，真了不起。
So that one verse has that word.
所以那一节经文有那个词。
What does that have to do with Hebrews 11.35b, right?
这与希伯来书十一章三十五节下半句有什么关系，对吗？
Glad you asked.
很高兴你问了。
Because it’s also used, that very same word, at the end in Hebrews 11.39.
因为在希伯来书十一章三十九节末了，也用了同一个字。
It says, yet all these, all these people that were just mentioned, approved because of their faith, did not receive what God had promised.
经上说，这些人，虽因信心得了称许，却未得着神所应许的。
That word approved is martyrio, the same word.
那被认可的词是martyrio，就是同一个词。
Martyrio at the beginning of the list, martyrio at the end of the list.
殉道者在名单的开头，殉道者在名单的末尾。
Okay, now, everybody with me so far?
好，现在大家都跟上了吗？
Okay, because we are getting into technical waters.
好吧，因为我们进入了技术领域。
Now, here’s the interesting thing.
现在，有趣的事情来了。
Scholars recognize that this is what’s called an inclusio, which is a real fancy term that you can use with your friends.
学者们承认这是所谓的「首尾呼应」，这是一个你可以和朋友们使用的高雅术语。
And basically an inclusio is what marks off the sections in text.
基本上，包围结构是标记文本段落的方式。
Think of it like bookends.
想象一下，就像书挡一样。
You know, if you have a bookshelf with bookends, inclusio is two bookends that enclose the books in between.
你知道吗，如果你有一个带书挡的书架，包围结构就像是两个书挡把中间的书包围起来。
Now, put this all together, which you don’t find in Protestant scholarship, what you find is all those who are listed are attested.
现在，把这一切放在一起，你在新教学术中找不到的，你会发现所有列出的人都得到了证明。
All those who are tested are people in the Bible.
凡受试炼的，都是圣经中的人。
Maccabees is attested.
马加比书是有记载的。
Therefore, the Maccabean martyrs are in the author of Hebrew’s Bible.
所以，马加比殉道者在希伯来书的圣经中。
This is the equivalent of it is written.
这相当于「经上记着说」。
But it’s kind of hidden, though.
但这有点隐藏。
You kind of have to tease it out a little bit.
你得稍微引导一下。
You see that?
你看见了吗？
So we know that the inspired author of Hebrews, his Bible, had the Maccabean martyrs in it.
所以我们知道，希伯来书的默示作者，他的圣经里有马加比殉道者。
Amen?
阿们？
Does that mean it’s inspired scripture?
这是否意味着它是默示的经文？
Yeah, it does.
是的，确实如此。
And he makes no qualification between them and the others.
他在他们和别人之间并无分别。
Okay, moving on.
好吧，继续前行。
All right.
好吧。
A second-line argument, the prophetic nature of the Deuterocanon.
次经的预言性质是第二层次的论据。
This one’s maybe not quite as a lock.
这个可能不太确定。
And, by the way, there’s many other instances as well.
顺便说一下，还有许多其他例子。
If you want those, you can get the case for the Deuterocanon.
如果你想要那些，你可以得到次经的案卷。
Also, I have a YouTube channel called the Apocrypha Apocalypse, the worst possible title you can have for a YouTube channel because no one gets it right.
另外，我有一个叫做「旁经启示录」的YouTube频道，这是一个最糟糕的标题，因为没有人能正确理解。
Or you could just type my name in YouTube and it’ll come up.
你也可以在YouTube上输入我的名字，就会出现。
And we’re doing videos where we’re breaking down the issues of the Deuterocanon and stuff.
我们正在制作视频，解析次经的问题和内容。
So if you want more, there’s tons of stuff in there.
所以，如果你想要更多，里面有很多东西。
Or you could get the case.
或者你可以拿那个箱子。
Good stuff.
好东西。
Okay, prophetic nature.
好的，预言性质。
The Deuterocanon says things about God that I think go way beyond any mere human document.
次经所言关于神的事，我认为远超任何人类文献。
Now, all these were written before the time of Christ.
如今，这一切都是在基督之前写的。
And I think this is a good indication that since they can’t learn it from nature, and there’s nothing in the protocanon, those books everybody accepts, that could give them a clue about these things, then it has to come from God because it’s affirmed in the New Testament.
我认为这是一个很好的指示，既然他们不能从自然中学到这些，也没有在所有人都接受的正经中找到线索，那么这必定是来自神，因为在新约中得到了确认。
Okay?
好吧？
Now, here’s another snippet from the 1611 King James Bible.
现在，这是1611年钦定版圣经中的另一段。
There’s other Protestant translations also have these cross-references.
还有其他新教译本也有这些经文对照。
This is the Hebrews 1.3.
这是希伯来书一章三节。
It has a cross-reference to Wisdom 7.26, I think.
我想，它有一个参考到《智慧篇》七章二十六节。
All right, either 26 or 27, I can’t see.
好吧，要么是二十六，要么是二十七，我看不清。
Okay, so let’s look at a couple of these really quick.
好吧，我们快速看一下这几个。
Book of Baruch 3.35-38.
巴录书三章三十五至三十八节。
Now, modern Bible translations butcher this.
如今，现代圣经翻译把这弄得一团糟。
They butcher this text.
他们屠宰这段文字。
So if you have a New American Bible, how many people here use the New American Bible?
那么，如果你有一本新美国圣经，这里有多少人使用新美国圣经？
Okay, if you do use it and you didn’t raise your hand, I don’t blame you.
好吧，如果你用了它却没有举手，我不怪你。
Even New Revised Catholic Edition doesn’t get it right.
连新修订公教会版也没有正确理解。
This is from the King James.
这是出自钦定本。
This is the King James Apocrypha translation.
这是钦定版旁经的翻译。
So this is actually a Protestant, but they get it right, though.
所以这其实是一个新教徒，但他们确实说对了。
They get the Greek right.
他们的希腊文是对的。
It says, This is our God, and there is none other be accounted in comparison of him.
经上说：「这是我们的神，除他以外，再无可比的。」
He hath found all the ways of knowledge.
他已寻得一切知识之道。
He has given it unto Jacob his servant, and Israel his beloved.
他将这地赐给他的仆人雅各，和他所爱的以色列。
Now notice what it says here.
请注意这里所说的。
Afterwards did he show himself upon earth and conversed with men.
后来他在地上显现，与人交谈。
Hmm.
嗯。
When did God appear on earth and converse with men?
神何时降临世间与人交谈？
I thought no one could see God and live.
我以为没有人能见神而存活。
In fact, John says no one has ever seen God.
其实，约翰说从来没有人看见过神。
So he confirms.
于是他确认了。
No one’s ever seen God in the Old Testament.
在旧约中，没有人见过神。
When did God appear on earth and converse with us?
神何时降临世间与我们交谈？
In Jesus Christ, right?
在耶稣基督里，对吗？
So here you have a prophetic, predictive prophecy in a Deuterocanonical book concerning the Incarnation.
所以在一本次经书中，你有一个关于道成肉身的预言性预言。
And by the way, do you think the early church fathers saw this and ran with it?
顺便问一下，你认为早期教父们看到这个并接受了吗？
You betcha, right?
你说得对，对吧？
Okay, here’s another one.
好吧，这里还有一个。
If anybody wants to check their eyesight, you know, you could try to do this.
若有人想检查视力，你们可以试试这样做。
This is how all my PowerPoints looked for the first ten years of ministry.
我事工前十年的所有幻灯片都是这样的。
I was terrible at putting it together.
我在组装它时很糟糕。
The reason I have this the way it is is because it’s easy to see.
我这样做是因为这样容易看见。
This is a portion of the second chapter of the Book of Wisdom.
这是智慧书第二章的一部分。
And you don’t need to read the words.
你不需要读这些话。
I did it so each line is a verse.
我这样做是为了每行都是一节。
Now, in addition to that, whenever something in the verse is confirmed in the New Testament, I give the references in yellow.
此外，每当经文中的某事在新约中得到证实时，我会用黄色标注参考。
So you don’t really have to read it. Just look at the yellow.
所以你不必真的读它。只需看黄色部分。
Notice, like, every verse except one doesn’t have a confirmation in the New Testament.
注意，几乎每一节经文除了一个在新约中都没有确认。
And yet it goes into amazing detail, prolonged detail, about the persecution of the righteous one.
然而，它详细地描述了义人的逼迫。
And notice at the end it has that text that’s referenced in Matthew 27, 43.
请注意，最后有那段在马太福音二十七章四十三节提到的经文。
It’s all in that context.
这一切都在那个背景中。
How can a document that’s written purely by human ingenuity come up with such an extended, detailed prophecy about the Messiah hundreds of years before Jesus?
一份纯粹由人类智慧写成的文件，如何能在耶稣降生前几百年就预言如此详尽的弥赛亚预言呢？
Hmm. That’s interesting.
嗯。这很有趣。
Okay.
好的。
So again, it doesn’t prove it, but it does kind of, it’s a persuasion.
所以，这并不能证明什么，但确实有点说服力。
It moves you in that direction that there’s something more going on in wisdom than just mere human wisdom.
这引导你朝那个方向去，表明智慧中有更多的东西，不仅仅是人的智慧。
All right.
好吧。
Next.
下一个。
One of my favorites.
我最喜欢的之一。
Sorry, didn’t mean to blow the ears out.
对不起，不是故意要震耳欲聋的。
All right.
好吧。
Now, Wisdom 7, one of my favorite chapters in the book of Wisdom, probably my favorite chapter in the whole Bible, in the Old Testament.
现在，智慧书第七章，是我在智慧书中最喜欢的章节，可能是我在整本圣经中最喜欢的章节，在旧约中。
It’s talking about the relationship of God’s wisdom to himself.
这是在讲神的智慧与他自己的关系。
Okay?
好吧？
Very interesting.
很有意思。
And again, in the next workshop, I’m going to explain how that fits in with salvation history.
再者，在下一个工作坊中，我将解释这如何与救恩历史相契合。
But in it, it describes wisdom.
但其中描述了智慧。
It says, for she, that’s wisdom, is the refulgence of eternal light.
经上说，她就是智慧，是永恒之光的辉煌。
The reason it has she is linguistic.
她的原因是语言上的。
Sophia in Greek is wisdom.
希腊文中的索菲亚是智慧。
And Sophia is a feminine noun.
而索菲亚是一个阴性名词。
So you can’t say he.
所以你不能说他。
You have to say she.
你必须说她。
Don’t let that mix you up because it’s just linguistics.
不要让那混淆你，因为那只是语言学。
It doesn’t mean feminine per se.
这并不意味着女性化。
So God’s wisdom is the refulgence of eternal light.
所以神的智慧是永恒之光的辉煌。
That is the relationship of those two.
那就是他们二人的关系。
What’s refulgence?
什么是光辉？
It’s a weird word.
这是个奇怪的词。
Very rare in English.
在英语中非常罕见。
We don’t use it a lot.
我们不常用它。
King James renders it, I think, very well as brightness.
我认为，钦定本将其译为「光辉」，非常好。
That the wisdom of God is the brightness of eternal light.
神的智慧是永恒之光的光辉。
Okay?
好吧？
And it’s a rare word in English.
这是一个在英语中罕见的词。
It’s a rare word in Greek.
这是一个希腊文中罕见的词。
The word there is apagesma.
那里的词是「apagesma」。
Apagesma.
apagesma
In the entire Greek Bible, Old and New Testament, apagesma is used twice.
在整个希腊圣经中，旧约和新约，apagesma 被使用了两次。
Once in the old.
昔日曾经。
Once in the new.
一度在新中。
Once in Wisdom 7:26.
曾在智慧书七章二十六节。
The other in Hebrews 1:3.
另一个在希伯来书一章三节。
That cross-reference that we saw at the beginning.
我们起初看到的那个交叉参考。
So Protestants saw this connection.
于是新教徒看到了这种联系。
The exact same Greek word.
完全相同的希腊词。
Hebrews is talking about, interesting enough, the relationship of the son to the father.
希伯来书谈到的，颇有趣的是，儿子与圣父的关系。
And how does he describe that relationship?
他如何描述那种关系？
The son is the brightness of his glory.
子是神荣耀所发的光辉。
The very imprint of his being.
他本体的真像。
So the son is related to the father as brightness is to glory and wisdom.
因此，子与父的关系如同光辉与荣耀和智慧的关系。
Its brightness is to eternal light.
其光辉乃是永恒之光。
It doesn’t seem very profound at first.
起初看起来并不深奥。
But when you go through church history, it’s very, very, very important.
但当你回顾教会历史时，这是非常非常非常重要的。
Why? Because there was a heresy called Arianism.
为什么？因为有一种异端叫亚略主义。
The Arians believed that the son, before the incarnation, was created by the father.
亚略主义者相信，子在道成肉身之前，是由圣父所创造的。
So there was a time where the son was not.
所以有一段时间，子是不存在的。
And then the father created the son, and then the son was.
然后圣父创造了圣子，圣子就有了。
And since he’s a creature like us, he’s not of the same substance or nature.
既然他是像我们一样的受造物，他就不是同样的本质或性质。
He’s like the father in nature, but he’s not the same as the father.
他在本性上像圣父，但他与圣父不同。
Okay? Everybody follow me on that?
好了吗？大家都明白了吗？
Well, if you don’t, maybe this will make it clear.
那么，如果你不明白，也许这会让你清楚。
So the early church fathers, when they’re combating this heresy, about a Trinitarian doctrine, this is what they came up with.
所以早期的教父们在对抗这个关于三位一体教义的异端时，这是他们提出的。
Now, all right.
现在，好吧。
So the eternal light and brightness.
于是永恒的光明和辉煌。
Now, when you think of eternal light, think of the sun or a flame.
现在，当你想到永恒的光时，想想太阳或火焰。
Flame’s probably better, right?
火焰可能更好，对吗？
They didn’t have light bulbs back in 2nd century BC.
公元前二世纪时，他们没有电灯泡。
So a flame, okay?
那么一团火，好吗？
All right. A flame gives off brightness.
好吧。火焰发出光亮。
Now, there’s some interesting things you could deduce from that, okay?
现在，你可以从中推断出一些有趣的事情，好吗？
For example, if the sun is like the brightness to God’s fire, if you will, then let me ask you a question about fire and light.
比如说，如果太阳像神火的光辉，那么让我问你一个关于火和光的问题。
Does the brightness of the fire generate the fire, or does the fire generate the brightness?
是火的光辉生出火，还是火生出光辉？
The fire generates the brightness.
火发出光辉。
Plug it into Wisdom 7 and Hebrews 1, guess what?
把它插入智慧篇第七章和希伯来书第一章，猜猜看？
That means the father generates the son.
这意味着圣父生圣子。
The son does not generate the father.
子不生父。
Interesting.
有趣。
How about this?
这个怎么样？
Can fire exist without brightness?
火能没有光亮存在吗？
Can you have a fire that doesn’t give off any brightness whatsoever?
你能有一种完全不发光的火吗？
Think about it. It’s kind of weird. A black flame?
想一想。这有点奇怪。黑色的火焰？
I mean, I don’t even know how that would look, right?
我的意思是，我甚至不知道那会是什么样子，对吗？
No. Brightness is generated by the fire, and so if you don’t have a fire, you don’t have brightness, but if you have a fire, you have brightness.
不是。光明是由火产生的，所以如果你没有火，就没有光明，但如果你有火，就有光明。
So what does this mean in terms of the father and the son?
那么，这对圣父和圣子意味着什么呢？
If you have the father, you have the son.
你若有圣父，就有圣子。
In other words, the son is co-eternal with the father, because it’s the eternal light that exists.
换句话说，子与圣父同为永恒，因为这是永恒的光存在。
You have the eternal brightness that exists.
你有那永恒的光辉。
You see that?
你看见了吗？
So this idea that the father created the son in time goes completely against this analogy.
所以这个认为圣父在时间中创造圣子的观点完全违背了这个比喻。
Also, the son is consubstantial with the father.
此外，子与圣父同质同体。
Since everything that comes from God is God, and the brightness comes from the fire, that means that the son is God.
既然凡从神而来的都是神，光辉来自火焰，这意味着子就是神。
And all that from a single verse, right?
这一切都来自一节经文，对吗？
In fact, I love this little quote from Augustine.
其实，我很喜欢奥古斯丁的这句名言。
Talking about the Arians, he says, Give me then here a fire without brightness, and I believe you that the father ever was without the son.
他说到亚略主义者时，说：「给我一个没有光亮的火，我就相信你说圣父曾经没有圣子。」
There’s a great challenge to give Jehovah witnesses.
给耶和华见证人有一个很大的挑战。
They come to your door and say, Yeah, show me a fire that doesn’t get brightness, and I’ll show you, because basically they believe the son is created.
他们来到你门前说：「是的，给我看一个没有光亮的火，我就给你看，因为他们基本上相信儿子是被造的。」
Okay.
好的。
Now, this might sound familiar to you.
现在，这听起来可能对你很熟悉。
Why?
为什么？
Because how many people here have ever been at Mass?
因为这里有多少人曾经参加过弥撒？
Okay.
好的。
That was a safe question.
那是个安全的问题。
How many people here have recited the creed at Mass?
这里有多少人在弥撒时背诵过信经？
Okay, thank you.
好的，谢谢。
Do you remember this?
你记得这事吗？
God from God, light from light, true God from true God, begotten, not made, consubstantial with the father.
神从神，光从光，真神从真神，受生而非受造，与圣父同体。
You ever wonder where light from light came from?
你可曾想过光从何而来？
It actually comes from Wisdom 7.
这其实出自智慧篇第七章。
It’s the brightness of the eternal light.
这是永恒之光的光辉。
The early fathers used this to hammer the Arians and help develop Trinitarian doctrine.
早期教父用此来打击亚略主义，并帮助发展三位一体的教义。
Now, let me ask you a question.
现在，让我问你一个问题。
If Wisdom is just a mere human book, how in the world did the author know about the Trinity and the exact relationship of the son to the father?
如果《智慧书》只是一本普通的人类书籍，那作者怎么会知道三位一体和子与圣父的确切关系呢？
If not, the Holy Spirit inspired that.
若不是，那是圣灵默示的。
So I like that.
所以我喜欢那样。
I love the Book of Wisdom.
我爱智慧书。
I could go on and on.
我可以继续说下去。
All right.
好吧。
Third line of argument, the early church fathers.
第三个论点，早期教父。
Yeah, this is very interesting.
是的，这很有趣。
See, what I’m trying to get at is this.
看，我想说的是这个。
What Catholics and Protestants agree with is that there’s only one person who infallibly and with absolute certainty knew the canon of Scripture, and that is God.
公教徒和新教徒都同意，唯一一个无误且绝对确定知道圣经正典的人，就是神。
So Jesus Christ, God incarnate, knows the canon infallibly.
所以，神道成肉身的耶稣基督，确实知道正典。
Amen?
阿们？
Yeah, Protestants would say amen to that.
是的，新教徒会对此说阿们。
Now, Jesus, knowing the true canon of Scripture, would have shared that with his disciples because after all, they’re his disciples.
耶稣知道真正的圣经正典，必定会与他的门徒分享，因为毕竟他们是他的门徒。
He’s training them.
他在训练他们。
Amen?
阿们？
So Jesus wouldn’t use a pseudepigraphical work like Janice and Jambres or something like that.
所以耶稣不会使用像雅尼和佯庇这样的伪经作品。
He’d use Scripture.
他会用圣经。
And it would have been the apostle’s duty to hand on that collection to the early church because in Matthew 28, the Great Commission, Jesus says go and teach everything that I’ve told you.
使徒的责任是将那收藏传给早期教会，因为在马太福音二十八章，大使命中，耶稣说：「你们要去，使万民作我的门徒，凡我所吩咐你们的，都教训他们遵守。」
And that would include the canon.
这也包括正典。
Amen?
阿们？
So if we could determine what the early church received from Jesus and his apostles, that sacred Scripture, we know the true and infallible canon.
所以，如果我们能确定早期教会从耶稣和他的使徒们所领受的那神圣的经文，我们就知道真正且无误的正典。
That’s how I use the case for the deuterocanon.
这就是我使用次经的方式。
So the early church fathers come into play.
于是早期教父们登场了。
But before we do that, I want to show you this.
但在此之前，我想给你看这个。
Okay, this is from 2 Timothy 3, 16 through 17.
好的，这是提摩太后书三章十六至十七节。
And it’s one of those few passages in Scripture that speak directly to inspiration of Scripture.
这是圣经中少数几段直接论及圣经默示的经文之一。
It says, All Scripture is inspired by God, and it’s useful for teaching, for refutation, for correction, for training in righteousness, so that the one who belongs to God may be competent, equipped for every good work.
经上说：「圣经都是神所默示的，于教训、督责、使人归正、教导人学义都是有益的，叫属神的人得以完全，预备行各样的善事。」
Notice it has two things that it says about Scripture.
注意，它对经文有两点说明。
First, all Scripture is inspired.
首先，圣经都是神所默示的。
Second, since the Holy Spirit inspires these writings, they’re authoritative.
其次，因圣灵默示这些书卷，它们具有权威性。
You can use these writings to do teaching, refutation, correction, training in righteousness.
你可以用这些文字来教导、责备、纠正、在公义上训练。
Why?
为什么？
Because they have divine authority.
因为他们有神圣的权柄。
All right?
好了吗？
So those two things.
就是这两件事。
Now, I’m a nerd when it comes to deuterocanonical stuff.
现在，关于次经的事，我是个书呆子。
And I read all sorts of…
我读了各种各样的……
I even read old English newspapers with op-ed pieces.
我甚至读了带有社论的旧英文报纸。
One time I was reading one from 1903.
有一次我在读一本一九零三年的书。
I forgot what paper it was.
我忘了那是什么文件。
But they’re beautiful because Catholicism is still very much…
但它们是美丽的，因为公教会仍然非常…
It’s a lot of anti-Catholicism in England at that time.
那时在英格兰有很多反天主教的情绪。
And so whenever they’d have an anti-Catholic article, usually you’d have a very well-educated priest who would write a counter to it.
所以每当他们有反天主教的文章时，通常会有一位受过良好教育的神父写一篇反驳文章。
So there’s actually some little nuggets in there.
其实里面有一些小宝藏。
And I was reading one of the articles, and this priest said, How can these books not be inspired Scripture since the early church fathers used them to confirm doctrine?
我在读一篇文章时，这位祭司说：「这些书既然早期教父用来确认教义，怎能不是默示的经文呢？」
Now, that was a shock.
这真是令人震惊。
I never heard that before.
我从未听说过。
The early church used the deuterocanon to confirm doctrine?
早期教会用次经来确认教义吗？
So he gave 11 examples of where it’s used, like we saw with Wisdom 726, where it’s used for the Trinity.
于是他举了十一例来说明它的用法，就像我们在《智慧书》七章二十六节中看到的那样，用于三位一体。
There’s other examples as well.
还有其他例子。
So me, I’m thinking, Okay, that was 19-oh-whatever.
所以我在想，好吧，那是十九零几年的事。
I’m sure I could probably find 12 or 13 other instances.
我肯定我可以找到十二或十三个其他例子。
Maybe 14, you know, that we’ve discovered work since then.
也许十四，你知道，自那时以来我们发现了工作。
There’s probably 14, 15.
大概有十四、十五个。
So I decided I’m going to go through the early church fathers, and I’m going to look for those two things.
所以我决定要研读早期教父的著作，寻找那两样东西。
So for Class A, if I find anything where in the early church, when an early church father quotes the deuterocanon with something like, Scripture says, thus saith the Lord, the Son says, the Holy Spirit says, any formal introduction, that’s Class A.
所以对于A类，如果我在早期教会中发现任何地方，早期教父引用次经时说「经上说」、「主如此说」、「子说」、「圣灵说」，任何正式的引言，那就是A类。
Just like Paul says, all Scripture is inspired by God.
正如保罗所说，圣经都是神所默示的。
And then for the other quotes, if it ever confirmed doctrine, like this priest says, I’ll put it in the Class B citations where they use it to confirm doctrine.
至于其他引言，若是确认教义，如这位祭司所说，我会将其放在乙类引文中，他们用来确认教义。
Okay?
好吧？
And this is important because this is the whole reason why Protestantism rejected these books.
这很重要，因为这就是新教拒绝这些书的全部原因。
Martin Luther in 15, I believe it’s 19, yeah, 1519, in a debate over purgatory, refused to admit 2 Maccabees into debate.
路德在一五一九年，辩论炼狱时，拒绝将《马加比二书》纳入辩论。
The Johann Eck cited 2 Maccabees as proof of purgatory.
约翰·艾克引用了《马加比二书》作为炼狱的证据。
And here’s what Luther says.
这是路德所说的。
He says, there’s no proof of purgatory in any portion of sacred Scripture which can be entered into argument and serve as proof.
他说，圣经中没有任何部分可以作为炼狱的证据并用于辩论。
Says, for the book of Maccabees not being in the canon is of weight with the faithful, but avails nothing against the obstinate.
说，马加比书不在正典之内，对信徒来说是有分量的，但对顽固的人毫无用处。
So Luther says, hold on, Johann Eck.
于是路德说：「且慢，约翰·艾克。」
You can’t cite 2 Maccabees for purgatory.
你不能引用《马加比二书》来证明炼狱。
That can’t be entered into debate.
这不能成为争论的题目。
Why?
为什么？
Because it’s not canonical.
因为这不是正典。
It’s not inspired.
这不是默示的。
Okay?
好么？
So did the early church agree with Luther?
那么早期教会同意路德吗？
Or was Luther following the early church?
还是路德在跟随早期教会？
It’s funny.
真有趣。
Protestants say he’s just following the early church.
新教徒说他只是遵循早期教会。
Catholics say the opposite.
公教徒说相反的话。
It’s a historical question.
这是一个历史问题。
We could look it up and find out.
我们可以查一查，看看结果如何。
So I started diving into the early church fathers.
于是我开始研究早期教父。
By the way, in my book, Why Catholic Bibles are Bigger, I actually found three instances where Martin Luther, in a theological debate, uses the Deuterocanon as proof text for debate.
顺便说一下，在我的书《为什么公教会圣经更大》中，我实际上发现了三次马丁·路德在神学辩论中使用次经作为辩论的证据。
All of them before 1519, his debate against Johann Eck.
这一切都在一五一九年之前，他与约翰·艾克的辩论。
From that point on, he no longer uses them.
从那时起，他不再使用它们。
And Protestants no longer use them.
新教徒不再使用它们了。
So I found a flip-flop for Luther.
于是我为路德找到了一只拖鞋。
All right.
好吧。
So anyway, I look at there and I’m thinking, okay, I could probably find 15 or 16.
于是，我看着那里，心想，好吧，我大概能找到十五或十六个。
That’d be really impressive.
那真是令人印象深刻。
So I looked.
于是我观看。
I only looked at the early church fathers from the time of Christ, the apostolic fathers, all the way to the 4th century, up to the end of the 4th century.
我只看了从基督时代到使徒教父，一直到第四世纪末期的早期教父。
And guess what I found?
你猜我发现了什么？
What would you say?
你会怎么说？
20?
二十？
30?
三十？
Raise your hand if you think that’s reasonable.
如果你认为这是合理的，请举手。
About 20 or 30 references.
大约二十到三十个参考。
40?
四十？
50?
五十？
60?
六十？
70?
七十？
100?
一百？
100?
一百？
I found 209 instances in 109 sources from 33 fathers that explicitly quoted the Deuterocanon as inspired scripture.
我在三十三位教父的百零九个来源中发现了二百零九次明确引用次经为默示的经文。
Let that sink in.
你要细想。
209 times in the surviving documents from the early church, just for the first 400 or 500 years, you have those.
在早期教会的现存文献中，仅在头四百或五百年里，就有两百零九次提及。
And here’s a quote from Athanasius, where you can see an example of where he uses it, saying it’s the Holy Spirit says, and he quotes Sirach.
这是亚他拿修的一句话，你可以看到他使用的例子，说这是圣灵所说的，他引用了《便西拉智训》。
Okay.
好的。
How about confirming doctrine?
如何确认教义？
Like I said, I thought, wow, this is probably about 15, right?
正如我所说，我想，哇，这大概是十五吧，对吗？
I found 236 instances in 130 sources from 39 fathers.
我在一百三十个来源中找到二百三十六个例子，来自三十九位教父。
Wow.
哇。
I didn’t expect that.
我没想到。
And in the case for the Deuterocanon, I actually give you all the citations.
关于次经的情况，我确实给了你们所有的引文。
You can look it up for yourself, determine for yourself whether or not they fit in.
你可以自己查阅，自己判断他们是否合适。
By the way, since then, I found probably another 20 or 30.
顺便说一下，从那时起，我大概又找到了二三十个。
So I’m going to update my book one day, and the number is going to be a lot higher.
所以有一天我要更新我的书，数字会高很多。
So they confirm it’s inspired by God, and it can be used for teaching, refutation, training, and righteousness.
所以他们确认这是神所默示的，可以用来教导、责备、纠正和训练人行义。
Now I thought, okay, turnabout’s fair play.
现在我想，好吧，礼尚往来。
I’m going to specifically look at times where the early church fathers denied that the book reference is not inspired.
我要特别查看早期教父否认该书是默示的情况。
So I went out of my way, and I tried to do an even more thorough search of anyone who denied the authority of them.
于是我特意去寻找那些否认他们权柄的人，并且更加彻底地搜查。
And I also looked at any time an early church father in any way qualifies its use of the Deuterocanon.
我也查看了任何时候早期教父以任何方式限定次经的使用。
In any way, including like Augustine, where he says the Jews don’t use this book, but we do, and he believes they’re canonical.
无论如何，包括像奥古斯丁所说的，犹太人不使用这本书，但我们使用，他相信这些书是正典的。
But I put him in this list anyway just because he qualified it in some sense.
但我还是把他列入名单，因为他在某种意义上符合条件。
So this is what I found.
这就是我所发现的。
Five instances and five sources from two early church fathers, Julius Africanus and Jerome.
五个实例和五个来源，出自两位早期教父，尤利乌斯·阿非利加和耶柔米。
That’s it.
就是这样。
In the class B negative qualification, I found 15 instances and 11 sources from five early church fathers.
在B类负面资格中，我发现了十五个实例和来自五位早期教父的十一处来源。
Okay, so do you see when you compare them, there is no comparison, right?
好，你看，当你比较它们时，是没有可比性的，对吗？
In fact, Jerome sticks out like a sore thumb.
其实，耶柔米显得格外突出。
In fact, he is the first father that we have that called the Deuterocanon what Protestants call it today, apocrypha.
事实上，他是我们第一个称次经为新教徒今日所称的旁经的教父。
And he did it because he was operating under a faulty understanding of the transmission of the Old Testament text.
他这样做是因为他对旧约文本的传递有错误的理解。
You see, in Jerome’s day, and this is in like the 380s, 390s, early 400s, there were several different Greek translations of the Old Testament, but there was only one Hebrew translation.
你看，在耶柔米的时代，大约是三八零年代、三九零年代、四零年代初期，有几种不同的希腊文旧约译本，但只有一个希伯来文译本。
And Jerome thought, since there’s only one, these Greek translations are probably loose translations of the Hebrew.
耶柔米心想，既然只有一个，这些希腊文翻译可能是希伯来文的意译。
So whatever’s in the Hebrew text, that’s the original.
所以，无论希伯来文中有什么，那就是原文。
That’s Hebrew truth.
那是希伯来真理。
Anything that’s not in the Hebrew text, that’s added on later.
凡不是希伯来文原文的，都是后加的。
And the early church met in council and reaffirmed the ancient canon of the church.
早期教会聚会商议，重申了教会古老的正典。
That’s those North African councils from the fourth century.
那是四世纪的北非大公会议。
Hippo, Carthage, right?
希波，迦太基，对吗？
Pope Innocent I and so on.
教宗英诺森一世等等。
They said, Jerome, you’re a Bible scholar, you know more than we do because he actually knew Aramaic and Hebrew.
他们说：「耶柔米，你是圣经学者，你比我们知道得多，因为你确实懂亚兰文和希伯来文。」
You’re entitled to your opinion as a scholar, but we the church say we’ve always used these books as inspired scripture.
作为学者，你有权发表意见，但我们教会说我们一直使用这些书作为默示的经文。
You’re wrong.
你错了。
These are the canonical books.
这些是正典书。
Now here’s a very interesting part.
现在有一个非常有趣的部分。
All the church could go on was sacred tradition to say, Jerome, you’re wrong.
教会只能依靠神圣的传统来说，耶柔米，你错了。
We can’t demonstrate you’re wrong.
我们无法证明你错了。
Maybe Hebrew verite is true, Hebrew truth is true.
或许希伯来文的真理是真实的，希伯来文的真理是真实的。
Can’t do anything about it.
无能为力。
But sacred tradition says you’re wrong.
但圣传说你错了。
Guess what?
你猜怎么着？
Something interesting happens in the 1940s.
在一九四零年代发生了一些有趣的事。
What’s one of the greatest biblical discoveries of our time?
我们这个时代最伟大的圣经发现之一是什么？
Dead Sea Scrolls.
死海古卷。
We find the Dead Sea Scrolls, which include manuscripts from second century B.C.
我们发现了死海古卷，其中包括公元前二世纪的手稿。
to the end of the first century A.D.
直到公元一世纪末
And guess what?
你猜怎么着？
We find out that there wasn’t just one Hebrew text in circulation, there were several Hebrew texts in circulation in the first century.
我们发现，不仅有一个希伯来文本在流传，第一世纪有好几个希伯来文本在流传。
It was only, we learned through other sources, it’s only after the time of Christ around the second Christian century that the rabbi selected one Hebrew text to be their authoritative text.
我们通过其他来源得知，直到基督时代之后，大约在第二个基督徒世纪，拉比才选择了一部希伯来文本作为他们的权威文本。
All the other ones disappeared except for those that were in the jars in Qumran.
除了昆兰罐子里的那些，其他的都消失了。
So the church couldn’t prove Jerome was wrong in the fourth century.
所以教会在第四世纪无法证明耶柔米是错的。
Today, we can demonstrate he definitely is wrong.
今天，我们可以证明他确实是错的。
The Hebrew text doesn’t have a direct line to the original.
希伯来文本没有直接通向原文。
And so we can prove Jerome was wrong.
因此我们可以证明耶柔米是错的。
Now here’s the thing that a lot of people don’t realize is that the early reformers, like Martin Luther, Calvin, guess which early father they appealed to?
现在有一件事很多人没有意识到，就是早期的改革者，如路德、加尔文，你猜他们引用了哪位早期教父？
Jerome.
耶柔米。
They appealed to Jerome.
他们求助于耶柔米。
They said Jerome said these aren’t canonical, therefore they can’t be used in debate, they’re not scripture.
他们说耶柔米说这些不是正典，所以不能在辩论中使用，它们不是经文。
But now Jerome has been proven wrong.
但如今耶柔米已被证明错了。
So the historical case in Protestantism for the smaller canon without these books is resting in thin air.
所以新教对较小正典的历史依据是站不住脚的。
There is no foundation in the early church.
早期教会没有根基。
None.
无。
And look at the figures.
你看这些数字。
The figures speak for themselves.
数据说明一切。
All right, so now that I put everybody to sleep.
好吧，现在我让大家都睡着了。
And by the way, I recommend my book if anybody has insomnia.
顺便说一句，如果有人失眠，我推荐我的书。
Experts say that three out of five people experience drowsiness during the first paragraph of my books.
专家说，我的书第一段有五分之三的人会感到困倦。
So I highly recommend that you check it out.
所以我强烈推荐你去看看。
In the name of the Father, Son, Holy Spirit.
奉圣父、圣子、圣灵的名。
Amen.
阿们。
Dear Lord, thank you so much for bringing us together to study your word.
亲爱的主，感谢你使我们聚在一起研读你的道。
Thank you for the Deuterocanon and all of scripture that discloses the wisdom, your Son, to us.
感谢你赐给我们次经和所有的经文，向我们显明你的智慧和你的儿子。
And we ask that you continue to bless us throughout this conference and give us safe travel home.
我们祈求祢继续赐福我们在这次会议中，并保守我们平安回家。
And we ask this in the name of the Father, and the Son, and the Holy Spirit.
我们奉圣父、圣子、圣灵的名祈求。
Amen.
阿们。