How do we know which books are supposed to be in the Bible and which books should not be in the Bible?

我们如何知道哪些书应该收录在圣经中，哪些书不应该收录在圣经中呢？

This is a perennial question, and it's a major debate between Catholics and Protestants.

这是一个长期存在的问题，也是公教会和新教之间的一个主要争论。

And as you know, the Catholic Church has seven books more than the Protestant.

如你所知，公教会比新教多出七卷经书。

It also has additions to Esther and Daniel, as we'll see in just a moment.

正如我们稍后会看到的，它也在以斯帖记和但以理书中有增补的内容。

So we're going to look at the history of the canon and make a defense for why we include those seven books in our Catholic canon of the Bible.

因此，我们将回顾正典的历史，并为我们将那七卷书纳入公教会《圣经》正典中提出辩护。

So the seven Deuterocanonical books that are in the Catholic Bible, but not in the Protestant Bible, are these Tobit, Judith, 1st and 2nd Maccabees, Wisdom of Solomon, Wisdom of Sirach, which is sometimes called Ecclesiasticus, Baruch, including the Letter of Jeremiah.

因此，公教会《圣经》中有而新教《圣经》中没有的七卷次经书是：《多俾亚传》、《友弟德传》、《玛加伯上下》、《智慧篇》、《德训篇》（有时也称为《教会书》）、《巴路克书》（包括《耶利米书信》）。

And then there are some wider additions to Esther and Daniel, notably in Daniel, you have the Prayer of Azariah and the Song of the Three Children, Susanna, and the story of Bel and the Dragon.

在以斯帖记和但以理书中还有一些更广泛的补充，特别是在但以理书中，有亚撒利雅的祷告和三个少年的诗歌，苏撒拿的故事，以及伯耳和大龙的故事。

So these seven books are accepted by the Catholic Church and by the Orthodox Church, but they've been rejected since the 1500s by Martin Luther.

因此，这七卷书为公教会和东正教会所接受，但自十六世纪以来，却被路德所拒绝。

Why the discrepancy? Part of it goes back to the Jewish understanding of what the canon is.

为何有这差异？部分原因可追溯到犹太人对正典的理解。

Josephus, writing back in the first century, says that there are 22 books in the Hebrew Bible because there are 22 letters in the Hebrew alphabet.

一世纪的历史学家约瑟夫斯说，希伯来圣经有二十二卷书，因为希伯来字母表中有二十二个字母。

Let's look at that Jewish arrangement.

让我们来看看犹太人的那个安排。

The Hebrew Bible has, to this day, 24 books and not actually 22, like Josephus states.

直到今日，希伯来圣经实际上有二十四卷书，而不是约瑟夫所说的二十二卷。

No one can really figure out what those two extra books are, but the 24 that are received today are Genesis, Exodus, Leviticus, Numbers, Deuteronomy, no surprises there.

没有人能真正弄清楚那两卷多出来的书是什么，但现今公认的二十四卷书是创世记、出埃及记、利未记、民数记、申命记，这些都不足为奇。

Joshua, Judges, Samuel, so 1st and 2nd Samuel are rendered as one book, Kings, rendered together, Isaiah, Jeremiah, Ezekiel.

约书亚记、士师记、撒母耳记（撒母耳记上、下合为一卷）、列王纪（列王纪上、下合为一卷）、以赛亚书、耶利米书、以西结书。

And then what they do is they take the 12 minor prophets and squeeze all those together into one book.

他们把十二位小先知的书卷合并成一卷。

That's how their count gets a lot lower.

这就是为什么他们的数目会大大减少。

Then there are 11 books of the writings, that is the Psalms, Proverbs, Job, Canticle of Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, which, as we saw in the previous video, includes Ezra and Nehemiah, and the book of Chronicles, which includes 1st and 2nd Chronicles.

此外还有11卷诗文书，即诗篇、箴言、约伯记、雅歌、路得记、耶利米哀歌、传道书、以斯帖记、但以理书、以斯拉记（如前一个视频所述，包括以斯拉记和尼希米记），以及历代志（包括历代志上、下）。

So, Josephus says 22, modern Jews say 24, and it's not quite sure which books Josephus was not including.

约瑟夫说有二十二卷，现代犹太人则说有二十四卷，而约瑟夫究竟漏了哪几卷书，尚不十分确定。

Some people say he excluded Esther, or he excluded Daniel, or perhaps that Ruth was included in 2 Judges.

有人说他排除了以斯帖记，或是排除但以理书，或许路得记被包含在士师记下。

We don't really know, since he doesn't leave us a list.

我们实在不知道，因为他没有给我们一个清单。

What we do know is that the Dead Sea Scrolls and current discoveries reveal that there was no agreed-upon canon by the Jews as late as the 1st century.

我们所知道的是，死海古卷和近期的发现揭示，直到公元一世纪，犹太人还没有一致公认的正典。

That's right, there was no canon.

没错，当时并没有正典。

The only agreed part of the canon was the Torah, the first five books, Genesis through Deuteronomy.

唯一公认的正典部分是妥拉，即创世记到申命记的头五卷书。

And to these, the Sadducees, the Pharisees, the Samaritans, and the Essenes, they all agreed only on those first five books.

撒都该人、法利赛人、撒玛利亚人和爱色尼派，他们只在头五卷书上达成一致。

Most of you have heard of the Dead Sea Scrolls, and maybe even of the Essenes.

你们大多数人都听说过「死海古卷」，也许还听说过「爱色尼派」。

The Essenes were a Jewish ascetical movement, almost like a monastic movement, and they left behind many, many manuscripts.

爱色尼派是一个犹太苦行主义运动，几乎像一个修道院运动，他们留下了许多许多手稿。

And in those manuscripts, in the Dead Sea Scrolls, we find multiple versions of books that we recognize as deuterocanonical.

在那些手稿中，就是在死海古卷里，我们发现了一些书卷的多个版本，那些书卷是我们公认的次经。

We found multiple scripts of Ecclesiasticus, Tobit, and Baruch.

我们发现了多份《德训篇》、《多俾亚传》和《巴鲁书》的抄本。

These books of the Bible were being read before the time of Christ by the Jewish people.

这些圣经书卷在基督降生以前就已经为犹太人所诵读。

They weren't added in later by the Catholic Church.

这些并非后来由公教会添加的。

These were already being copied, circulated, and read in their liturgical assemblies.

这些经卷已经被抄写、流传，并在他们的礼拜聚会中诵读。

So who had the right canon?

那么谁有正确的正典呢？

The short answer is, at the time of Christ, no one had the right canon.

简而言之，在基督时代，没有人拥有正确的正典。

It was up to Christ and the apostles to determine what books were in and what books were out.

基督和使徒有权决定哪些书卷列入正典，哪些书卷不列入正典。

And as we'll see shortly, the apostles were citing the deuterocanonical books.

我们很快就会看到，使徒们引用了次经。

Also, it's important to notice that the apostles are citing the Septuagint version of the Old Testament.

另外，值得注意的是，使徒们引用的是旧约的七十士译本。

What's the Septuagint version? It's the Greek version of the Old Testament.

「七十士译本」是什么？它是旧约圣经的希腊文译本。

And although the apostles, when they're writing the New Testament, sometimes are quoting the Old Testament with something that doesn't match the Septuagint, 66 or 67 percent of the time, that's two-thirds of the time, they're quoting directly from the Septuagint version, and not through a translation of the Hebrew into Greek, but the original Septuagint.

虽然使徒们在写新约时有时会引用旧约，而引文与七十士译本不符，但在百分之六十六、六十七的时候，也就是三分之二的时候，他们是直接引用七十士译本，而不是把希伯来文翻译成希腊文，而是引用原本的七十士译本。

This shows us that the twelve apostles, as they were going about the world preaching, when Paul was going about preaching, Peter, Andrew, they had to preach from the Old Testament.

这向我们显明，当十二使徒周游世界传道的时候，当保罗周游传道的时候，彼得、安得烈，他们都必须根据旧约来传讲。

They believed in the Old Testament.

他们相信旧约圣经。

And what were they carrying with them into the world?

他们带着什么进入世界？

The Greek version, the Septuagint version.

希腊文译本，即七十士译本。

And that Septuagint version, guess what?

那个七十士译本，你猜怎么着？

It includes our seven books.

它包括我们的七卷书。

So this would explain why the apostles quote it occasionally, why they have it with them, and why all the early church fathers, as we'll see in just a moment, are recognizing these books as part of the Bible.

这就解释了为什么使徒们偶尔会引用它，为什么他们随身携带它，以及为什么所有早期教父，我们稍后就会看到，都承认这些书卷是《圣经》的一部分。

Let's take a look at that.

让我们来看一看。

The first fact is that the New Testament refers to the deuterocanonical books.

首先的事实是，新约引用了次经书卷。

In the notes of this video, I will include about 70 examples, 70 cross-references between the Deuteros and the New Testament.

在这个视频的注释中，我将列举大约70个次经和新约之间的互相参照的例子。

Secondly, St. Clement of Rome, he is mentioned in the New Testament.

第二，在新约中提到的罗马的圣革利免。

He is the fourth bishop of Rome.

他是罗马的第四任主教。

We Catholics note him as the fourth pope.

我们公教徒认为他是第四任教宗。

He cites the Book of Wisdom as canonical in his letter, 1 Clement.

他在书信《革利免前书》中引用了《智慧篇》，视其为正典。

You can find that at 1 Clement 27, verse 5.

你可以在《革利免前书》第27章第5节找到那段话。

Also, the early Christian document, perhaps the oldest Christian document, not in the Bible, is the Didache.

此外，早期基督教文献中，可能是最古老的、未收录于圣经中的基督教文献，就是「十二使徒遗训」。

And the Didache cites Sirach 431 as scripture.

《十二使徒遗训》引用《德训篇》4:31作为圣经。

St. Polycart, around the year 135, so we're talking about about 100 years after the death of Christ, maybe 60 years after the death of the chief apostles, he cites Tobit two times, Tobit 410 and Tobit 129, in one of his epistles to the Christians in Philippi.

大约在公元135年，也就是基督去世大约100年后，或者是主要使徒去世大约60年后，坡旅甲在他写给腓立比基督徒的一封书信中，两次引用了多俾亚书，分别是多俾亚书4:10和多俾亚书12:9。

Bishop Melito of Sardis, around the year 177, he states that Jews and Christians of his time period, not just Christians, but Jews, considered the Book of Wisdom as canonical, as part of the Bible.

撒狄的主教墨利托在大约公元177年时说，他那个时代的犹太人和基督徒，不仅仅是基督徒，连犹太人也把《智慧篇》视为正典，是《圣经》的一部分。

That's 177.

那是一百七十七。

St. Irenaeus, he is in Lyon, which is modern-day France.

圣爱任纽在里昂，也就是今天的法国。

In the year 180, he quotes the wider version of Daniel, that is, the parts that have extra portions.

在公元一八〇年，他引用了但以理书的广本，就是有附加部分的版本。

He's quoting that as scripture, so he's using the Septuagint version, and he sees the Daniel, the Catholic Daniel, which has more verses in it, as the authoritative one.

他引用那段经文时，是采用七十士译本的版本。他认为公教会所用的但以理书才是权威的，其中包含了更多的经文。

Origen of Alexandria, the year 240, he includes in his canon Baruch and refers to 1st and 2nd Maccabees.

主后二百四十年，亚历山大的俄利根在他的正典中包括了巴录书，并提到了马加比一书和二书。

St. Augustine, we're getting a little bit later here, but around the year 397, he includes the two Book of Maccabees, Tobit, Judith, Wisdom of Solomon, and Ecclesiasticus as canonical books.

圣奥古斯丁在大约公元397年的时候，将马加比上下两卷、多俾亚传、犹滴传、所罗门的智慧以及德训篇列为正典书卷。

The big one that you need to know is the year 382.

你需要知道的一个重要年份是公元382年。

In the year 382, the Pope, Pope Damasus, called a council in Rome, and there was lots of questions.

主后三八二年，教宗达玛苏召开了罗马大公会议，会上提出了许多问题。

What's in and what's out?

什么是流行的，什么是过时的？

It wasn't just Old Testament books.

不仅仅是旧约的书卷。

It was also New Testament books.

这也是新约的书卷。

Like, hey, is the Gospel of Philip part of the New Testament?

「腓立比福音」是新约圣经的一部分吗？

And Pope Damasus and that council in the year 382 is the first time formally that the Church ever defined what is the canon.

教宗达玛苏和主后382年的那次大公会议，是全体主教首次正式界定正典的时候。

And that canon is the exact canon that we Catholics use today, and it included those seven deuterocanonical books.

而那正典正是我们公教徒今天所使用的正典，其中包括了那七卷次经书。

So 382 is the first time any Christian defined the New Testament and the Old Testament.

所以主后382年是基督徒首次明确定义新约和旧约的时间。

It was Pope Damasus, and it happened in 382.

那是在主后三八二年，教宗达玛苏一世在位时发生的。

After that, there were a number of councils that affirmed the same canon and the deuterocanonicals as had happened in Rome in 382.

此后，有多次大公会议确认了与主后382年罗马会议相同的正典以及次经。

The Council of Hippo in 392 and the Councils of Carthage in 397 and 417.

主后392年的希波会议，以及主后397年和417年的迦太基会议。

And then much later, the Council of Florence in 1442 and the Council of Trent in 1546 also established the exact same canon.

后来很久，1442年的佛罗伦萨大公会议和1546年的特伦托大公会议也确立了完全相同的正典。

So your takeaway from this video is, look, the Jews were reading the deuterocanonical books before the time of Christ.

所以你从这个视频中得到的结论是，你看，犹太人在基督降生之前就在读次经书卷。

They are reading them during this time of Christ.

他们在这基督的时代阅读那些书卷。

The apostles refer to them, and the early church fathers and Pope Damasus affirm this Catholic canon, the one that we are still using in this very year.

使徒们提到了这些书卷，早期的教父和教宗达玛苏一世也肯定了这个公教会的正典目录，就是我们直到今年仍在使用的那一个。

So you can be confident that these seven books do belong to the Old Testament.

所以你可以确信这七卷书的确属于旧约。

They are part of the Bible, and I hope you can use some of the facts and some of the information in the show notes below this video when you have a Protestant friend say, why do you have extra books?

它们是《圣经》的一部分，我希望当你有一个新教朋友问:"为什么你们有多出来的经卷？"时，你可以使用视频下方的简介中的一些事实和信息。

You can go to these resources and explain it to them in full.

你可以去找这些资源，并向他们详细解释。

Thanks for being a member of the St. Thomas Institute.

感谢您成为圣托马斯学院的一员。

We'll see you in lessons to come. God bless.

我们将在接下来的课程中与你见面。愿神赐福于你。