好的，欢迎回到基督教思想与实践史课程。今晚第一个小时我们要讨论的主 题是新约圣经和我们所称的教父释经，也就是早期基督徒如何解释圣经。 Alright, so welcome back to History of Christian Thought and Practice UNO. And tonight's topic for our first hour is the New Testament and what we call patristic exegesis, or how the early Christians interpreted Scripture.
我们将就这些内容讨论一段时间。 And so we're going to talk about those things for a while.
如果你仔细想想，你可能已经意识到耶稣其实并没有在升天 前将一本皮面、他的话用红字标出的新约圣经交给使徒们。 If you think about it, you might be aware already Jesus did not, in fact, hand the New Testament in a leather cover with his words in red to the apostles right before the ascension.
事实上，构成我们新约圣经的文献是由教会汇集而成的。 But, in fact, the documents that make up our New Testament had to be put together by the Church.
所以，有趣的是，新约圣经是教会的产物。 So, interesting fact, the New Testament is a product of the Church.
实际上，新约圣经本身以及那些被收集为我们新约圣经的文献，都是教会传统的一部分。 And in fact, the New Testament itself and those documents that are collected as our New Testament are in fact part of the tradition of the Church.
因此，我们从这样一个假设开始，即耶稣和使徒们的 圣经就是我们所称的希腊文旧约，或称七十士译本。 So we start with the assumption here that the Bible of Jesus and the Apostles was what we call the Old Testament in Greek, or the Septuagint.
如果你在记录，请帮我一下。 And if you're keeping score here, help me out.
七十士译本常用罗马数字70缩写，你可以看到这实际上已经是名称的一部 分了，因为根据传统，它是由70位犹太学者从希伯来文翻译成希腊文的。 Septuagint, often abbreviated with the Roman numeral 70, which you can see is actually part of the name already anyway, because of the tradition that it was translated from Hebrew into Greek by 70 Jewish scholars.
但重点是，这就是耶稣和使徒们的圣经。 But the point is that this was the Bible of Jesus and the Apostles.
希腊文的旧约，当然也包括那些被认为是旁经的旧约书卷，如德训篇、智慧篇、多比传等。 The Old Testament in Greek with, of course, those Old Testament books that are considered apocryphal, books like Sirach, Wisdom, Tobit, all of those.
所以教会一开始就已经有了我们所称的旧约。 So the church starts with the Old Testament, as we call it, already in place.
那么教会是如何得到新约的呢？ But then how did the church get New Testament?
我们是如何拥有专属于基督教的那部分圣经的？ How do we have our specifically Christian portion of our scriptures?
基本上这发生在四个阶段。 And basically this happens in four stages.
这四个阶段有些重叠。 And the four stages are kind of overlapping.
我会向你们介绍这些阶段，但请先了解各阶段之间的界限有些模糊， 所以我并不是说这些阶段一定可以用具体日期或其他方式来区分。 But I'm going to give them to you and just know up front that the The boundaries between the stages are a bit fuzzy, so I'm not implying that these are necessarily distinguishable by a date or anything.
我们并不是在某一特定年份从第一阶段进入第二阶段。 In a certain year, we move from stage one to stage two.
事情并不是这样运作的。 It doesn't quite work that way.
但基本上，过程是这样的。 But basically, it goes like this.
第一阶段相当明显。 Stage one is pretty obvious.
就是使徒文献的写作。 It's the writing of the apostolic documents.
有人写了这些文献。 Someone wrote these documents.
我们称它们为圣经的书卷或新约的书卷。 We call them the books of the Bible or the books of the New Testament.
但你要知道，「书」这个词其实并不太恰当，因为在这种情况 下，圣经的书卷其实是文献，并不像我们通常认为的那样长。 But, you know, the word book really doesn't mean a whole lot because in this case the books of the Bible are documents, not as long as we would normally think of as a book.
其中一些是书信等。事实上，「圣经」这个词本身，我 们用来指代整个内容的词，本来就是「书」的意思。 Some of them are letters, etc. And, in fact, the word Bible itself, our word for the whole business, just means book anyway.
所以在这里「书」这个词并不太有帮助，但我们开始讨论的文献是在使徒时代写成的文献。 So the word book isn't really helpful at this point, but the documents that we begin with are the documents that are written in the Apostolic Age.
我们在这门课上从使徒时代开始讲起，当我谈到使徒时代时， 我大致指的是第一世纪，或者说耶稣时代之后的第一个世纪。 We started with the Apostolic Age in this class, and when I talk about the Apostolic Age, I'm speaking roughly about the first century, or the first century after the time of Jesus.
有趣的是，到我们所知的彼得后书写成的时候， 人们已经开始将使徒文献理解为默示的圣经。 And the interesting thing about this is that already by the time the letter we know as 2 Peter was written, there is a sense that the apostolic documents are coming to be understood as inspired scripture.
当然，你已经知道关于彼得后书的作者存在争议。 Now, of course, you already know there's debate over the authorship of 2 Peter.
我们不需要深入讨论这个问题。 We don't need to get into that.
但如果你读彼得后书3章14-16节，内容是这样的。 But if you were to read 2 Peter 3, 14-16, it goes like this.
「亲爱的弟兄啊，你们既盼望这些事，就当殷勤 ，使自己没有玷污，无可指摘，安然见主。」 Therefore, beloved, since you look for these things, be diligent to be found by him in peace.
「并且要以我主长久忍耐为得救的因由，就如我们所亲爱的兄弟保罗， 照着所赐给他的智慧写了信给你们。他一切的信上也都是讲论这事。」 And regard the patience of our Lord as salvation, just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters.
「信中有些难明白的，那无学问、不坚固的人强解，如强解别的经书一样，就自取沉沦。」 Speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction.
所以这里彼得后书的作者将保罗的书信与其他经文一同称为圣经。 So here is the author of 2 Peter referring to Paul's letters as Scripture along with the rest of the Scriptures.
关于彼得后书作者的争议也与其写作日期的争议密切相关，所以这里将保罗的书 信称为圣经的事实可能是支持晚期写作的一个论据，但无论如何，我们仍在讨论 使徒时代，我们已经看到这些文献开始被认为是神所默示的和具有权威性的。 This debate over the authorship of 2 Peter is also closely tied to the debate over the date in which it might be written, so the very fact that here we have the letters of Paul referred to as Scripture could be an argument for a later date, but nevertheless, We're still talking within this apostolic age and we see already these documents are coming to have a sense that they are inspired by God and authoritative.
所以第一阶段是这些使徒文献的实际产生或写作。 So stage one was the actual production or the writing of these apostolic documents.
第二阶段，再次与第一阶段重叠，是这些文献的使用和传播。 Stage two then, again overlapping with stage one, would be the use of the documents and the distribution of the documents.
你可能已经知道这一点，特别是如果你研究过保 罗的书信，这些文献是为了被大声朗读而写的。 Now you already know this probably, especially if you've studied Paul's letters at all, but these documents were meant to be read out loud.
并非每个人都识字，虽然你要知道，文盲的情况并不像你可能想象的中世 纪那样糟糕，但并非每个人都能阅读，在很多情况下，教育是富人的奢侈 品，所以人们期望听到这些内容被大声朗读，所以他们就是这样做的。 Not everybody could read, although, you know, again, don't get the sense that illiteracy was quite as bad as you may be thinking of from the Middle Ages or whatever, but not everybody could read, and in many cases, an education was the luxury of the more wealthy, and so people expected to hear this stuff read out loud, and so that's what they did.
这些文献在他们的敬拜聚会中被朗读。 These documents were read in their worship assemblies.
像保罗的书信这样的文献，它们被立即抄写并传播。 The case of things like the letters of Paul, these were copied and passed around immediately.
所以如果你是一个小镇上的基督徒，比方说，一个离哥林多有些距离的小 镇，你听说你在哥林多的弟兄姐妹收到了保罗的一封信，你会怎么做？ So that if you were a Christian in a small town, maybe, you know, a small town some distance from Corinth, let's say, and you heard that your brothers and sisters in Corinth had received a letter from Paul, what are you going to do?
你会派一个抄写员去那里，抄写那封信，把副本带回来。 Well, you're going to send a scribe over there, copy that letter, bring copy back.
即使它不是直接写给你的，但它来自保罗。 Even though it's not directly for you, it's from Paul.
所以，那封信一收到就会被抄写并立即传播。 So, that letter would be copied and would be passed around immediately when it was received.
事实上，保罗书信的集合开始流传，其中一些包括希伯来 书，尽管今天大多数学者认为保罗并没有写希伯来书。 And in fact, collections of Paul's letters started to circulate, some of them including the letter to the Hebrews, which most scholars today believe Paul did not write the letter to the Hebrews.
我可能已经提到过，但在早期教会中已经有关于希伯来书作者的争议。 And I may have mentioned this to you already, but there's already a debate in the early church over the authorship of Hebrews.
有不同的理论在流传。 different theories floating around.
其中一种理论是，例如优西比乌说，大多数人认为保罗没有写它，但 有些人认为他确实用希伯来语或亚兰语写了原稿，用一种犹太信徒的 语言，然后它被翻译成希腊语，可能是由路加或其他人翻译的。 One of the theories is that Eusebius, for example, says, well, most people think Paul didn't write it, but some people think that he did write the original in Hebrew or in Aramaic, something in a language for the Jewish believers, and then it was translated into Greek, perhaps by Luke or someone else.
所以，有多种理论在流传，关于谁写或没写它，或 者保罗是如何写的，但仍然听起来不太像保罗。 So, multiple theories floating around as to who did or didn't write it, or maybe how it was written by Paul, but still doesn't quite sound like Paul.
无论如何，一些保罗书信的集合确实包括了以他的名义收录的希伯来书。 At any rate, some of the collections of Paul's letters did include the letter to the Hebrews under his name.
你还会看到四福音书的集合，有时还包括使徒行传在流传。 You also had collections of the four Gospels, and sometimes including the book of Acts floating around.
现在，信不信由你，那时候有出版业，显然他们没有任何机械印 刷，所以一切都是手抄的，这意味着很昂贵，但你可以购买保罗 书信的集合，或者你可以购买福音书的集合，你可以拥有这些。 Now, believe it or not, there was a publishing industry In this time, obviously they didn't have any sort of mechanical printing, so everything is copied by hand, which means it's expensive, but you could buy a collection of Paul's letters, or you could buy a collection of the Gospels and you could own these.
事实上，正是在这个时候出现了一项新发明。 And in fact, it is right around this time that a new invention appeared.
事实上，一些学者认为，这项新发明的出现可能正是因为对这些使徒文献的需求。 In fact, some scholars believe that perhaps this new invention appeared precisely because of the demand for these apostolic documents.
现在，这项新发明很难理解。 Now, this new invention is very complicated to try to understand.
想象一下卷轴，它是一堆纸莎草纸在边缘粘在一起，做得很长然后卷起来。 Imagine a scroll, which is a bunch of sheets of papyrus glued together on the edges, made real long and rolled up.
现在，如果你有一份卷轴形式的文件，它全部卷起来了，你需要 找到一个特定的经文，耶稣在哪里说过「清洁与敬虔相近」？ Now, if you have a document that's in a scroll form and it's all rolled up, and you need to find a particular verse, where was it that Jesus said, cleanliness is next to godliness?
有人知道吗？ Anybody know?
是的，那不在圣经里。 Yeah, that's not in the Bible.
好的。 Okay.
这是个陷阱问题。 Trick question.
但是，想象一下如果你必须找到一个特定的段落。 But, imagine if you had to find a particular passage.
当你必须卷起和展开卷轴时，这是很困难的。 It's difficult when you have to roll and unroll a scroll.
所以有人想出了这个绝妙的主意，不是将纸张粘在一起，你知道，边对边地制成长卷轴 ，而是将纸张叠在一起，在一侧装订，然后当你想找什么东西时，只需翻页就行了。 So somebody had this brilliant idea that instead of gluing the sheets together and, you know, side to side and making a long scroll, let's just stack the sheets on top of each other, bind them on one side, and then when you want to find something all you have to do is turn the sheets.
这就是我们喜欢称之为书的小东西。 It's a little thing we like to call the book.
实际上，它被称为抄本。 Actually, it's called the codex.
但再次强调，这大约是抄本或书籍出现的时期。 But again, this is about the time when the codex or book appears.
所以我们有这些流传的集合，我们有这种感觉，使徒们是受神默示写下 这些东西的，所以它们被非常仔细地抄写，并被以极大的敬意对待。 So we have these collections floating around and we have this This feeling that the Apostles were inspired by God to write these things and so they're copied very carefully and they're handled with great reverence.
到了殉道者游斯丁的时代，你读过殉道者游斯丁，你注意到在第一 部护教书中他一方面提到档案，另一方面提到使徒的回忆录吗？ By the time of Justin Martyr, you read Justin Martyr, did you notice in the first Apology where he refers to on one hand the archives and on the other hand the memoirs of the Apostles?
你注意到了吗？ Did you catch that?
嗯，这就是我们所称的旧约和新约。 Well, that's what we call the Old Testament and the New Testament.
他称旧约为档案。 The Old Testament, he calls the archives.
他称新约为使徒的回忆录。 The New Testament, he calls the memoirs of the apostles.
现在，他可能只是特指福音书。 Now, he might be just speaking specifically about the Gospels there.
他可能在更广泛地谈论它。 He might be speaking of it more broadly.
很难说清楚。 Hard to tell.
重点是，我们开始感觉到基督教经文有两个部分。 The point is, we are starting to get the sense that Christian scriptures have two parts.
一部分是在教会之前就存在的，另一部分是教会的产物。 The part that was there before the church, and the part that is a product of the church.
在二世纪初，我们的一个老朋友，一个老异端朋 友，马吉安，还记得他吗，幻影说的支持者？ In the early second century, One of our old friends, one of our old heretical friends, Marcion, remember him, Docetic?
他列出了一份他认为应该被列入默示圣经的书籍或文献清单。 He came up with a list of what books or what documents he thought ought to be in the inspired scriptures.
但因为他是幻影说的支持者，他的清单看起来不像……音乐将被省略。 But because he was a Docetic, his list doesn't look Music will be omitted.
音乐将被省略。 Music will be omitted.
圣经只包括路加福音和保罗的书信，但经过高度编辑，删除了任 何让耶稣听起来太人性化的内容，当然也删除了出生的叙述。 scriptures to the Gospel of Luke and the letter to Paul, but highly edited, cutting out anything that made Jesus sound too human, and certainly cutting out the birth narrative.
所以，因为耶稣出生，这是一个相当人性化的经历。 So, because Jesus was born, that's a pretty human thing to go through.
所以，马吉安创建了一个清单，或者我们可以称之为正 典，正典清单，列出他认为应该具有权威性的文献。 So, Martian creates a list, or what we might call a canon, canonical list, of what documents he thinks ought to be authoritative.
当然，马吉安在144年被罗马教会开除教籍，所 以他的权威文献清单是不会被教会接受的，对吧？ And of course, Marcion was excommunicated by the Roman Church in 144, and so his list of authoritative documents is not going to be acceptable to the Church, right?
我的意思是，你不仅不能丢弃我们一半的新约文献 ，你也不能把你保留的那些切割掉，你知道的。 I mean, not only can you not throw out half of our New Testament documents, but you also can't cut them up, you know, the ones that you're keeping.
所以，马吉安的正典是不可接受的。 So, Marcion's canon, not acceptable.
但作为回应，当然，教会必须创建自己的正典。 But as a response to that, of course, the Church has to create a canon of its own.
我们真的不确定马吉安的尝试是否是第一次，或者是否有其他创建正典清单的尝试。 And we really don't know for sure if Marcians was the first attempt or if there were other attempts at creating a canonical list.
我们所拥有的最早的来自主流教会的正典被称为穆拉多利正典。 The earliest one we have, that comes from the mainstream Church, is called the Muratorian Canon.
它是以发现它的人命名的，而不是写它的人。 Named after the person who discovered it, not the person who wrote it.
现在，这可能是二世纪末的作品，可能来自罗马，可能是为了回应马吉安的正典而写的。 Now, this is probably late second century, probably from Rome, and probably written in response to Marcion's canon.
换句话说，如果这是错的，那就引出了一个问题，那么什么是对的？ In other words, if this is wrong, then that begs the question, well, what's right?
哪些是权威的书籍？ What are the authoritative books?
所以我们有了这个早期的正典清单。 And so we have this early canonical list.
实际上，信不信由你，它并不完全像我们的新约。 And actually, believe it or not, it isn't exactly like our New Testament.
穆拉多利正典不包括希伯来书。 The Meritorious Tantum does not include the letter to the Hebrews.
它不包括彼得后书、约翰三书或雅各书。 It does not include 2 Peter or 3 John or James.
雅各总是个问题，你知道，因为有27个雅各，对吧？ James is always a problem, you know, because there's 27 Jameses, right?
所以我们在这里看到的是，到二世纪末，我们有一组文献，越来越多的人达成共 识，这些文献或多或少像我们的新约，但不一定完全相同，这取决于你问谁。 So what we have here is, by the end of the second century, we have a group of documents with a growing consensus that are more or less like our New Testament, but not necessarily exactly, depending who you ask.
但这份文献清单被认为是教会的圣经，与旧约一起。 But this list of documents is considered the Scripture of the Church, along with the Old Testament.
到了爱任纽的时代，我们就会听到旧约和新约这些术语。 And by the time we get to Irenaeus, we are going to hear the terms Old Testament and New Testament.
所以我相信亚历山大的克莱门特也是，然后是爱任纽，使用了旧约和新约这些术语。 So I believe Clement of Alexandria also, and then Irenaeus, used the terms Old Testament and New Testament.
山姆，你有问题吗？ Sam, do you have a question?
所有这些都应该在你的脑海中，让你问这个问题，被列入正典的标准是什么？ All of this should be in your head, making you ask the question, what are the criteria for inclusion in the canon?
换句话说，什么样的因素决定一份文献被包括或排除？ In other words, what kind of things get a document included or excluded?
我将给你三个主要标准。 I'm going to give you the three main criteria.
为了被列入新约正典。 For inclusion in the New Testament can.
第一个，也是最重要的一个，是作者身份。 The first one, and most important one, is authorship.
如果一份文献被认为是由一位使徒或使徒的亲密同工所写，它就会被列入。 If a document is understood to be written by an apostle, or a close associate of an apostle, it's going to be in.
你只能有一度分离。 And you get one degree of separation.
换句话说，路加被列入，但是，你知道，普利茅斯就不太可能了，对吧？ So in other words, Luke is in, but, you know, Plymouth, not so much, right?
而且，你知道，就像我常说的，如果有人找到使徒保罗的购物清单，它也会被列入圣经。 And I, you know, as I always say, if somebody found the Apostle Paul's grocery list, it would be in the Bible.
因为，你知道，作者身份对于使徒的任何作品都是如此重要。 Because it's just, you know, that authorship is that important to anything by an Apostle.
我是说，看看腓利门书。 I mean, look at the letters of Philemon.
这不是你在新约中会期待看到的那种东西。 Not the kind of thing that you'd expect in the New Testament.
事实上，这有点尴尬，因为你知道，我们希望保罗会谴责奴隶制，但实际上他并没有。 In fact, it's a little embarrassing because, you know, we kind of wish Paul would condemn slavery, and then he doesn't, actually.
所以，它看起来有点格格不入，你知道。 And so, it sort of seems out of place, you know.
但它就在那里。 But it's there.
为什么？ Why?
因为是保罗写的。 Because Paul wrote it.
所以，任何由使徒或使徒的亲密同工所写的东西都会被收录。 So, anything written by an apostle or a close associate of an apostle is going to be included.
而某些内容最终被收录的事实，证明了早期教会领袖 认为或相信它是由使徒或使徒的亲密同工所写的。 And the fact that something gets included in the end is evidence that the early church leaders thought or believed it was written by the apostle or the close associate of an apostle.
我知道你经常听说在那个时代人们写了很多假名文学，他们经常写文献并将其归于他人。 I know you hear a lot that people wrote pseudonymous literature a lot back in the day, and that they would often write documents and attribute them to someone else.
这确实是真的。 And that is true.
但并非所有人都认为这是可以接受的，这一点并不正确。 What is not true is that everybody thought that was okay.
换句话说，如果早期教会的神学家有一份文献声称是某人所写，而他 们相信实际上并非由那个人所写，他们就不会认为它具有权威性。 So in other words, if the The theologians of the early church had a document that said it was by someone, and if they believed it was not in fact by that someone, they would not consider it authoritative.
他们会认为那是一种欺骗。 They would consider that a cheat.
那是有人试图将自己的作品冒充成别人的。有人试图利用他人的权威。 That was somebody trying to pass their own work off as someone else's. Someone trying to use another person's authority.
这实际上是一种剽窃形式。 It's kind of a form of plagiarism actually.
这本身就是不值得尊重的。 That in itself would be not respectable.
如果某些内容被收入新约，那是因为最终其作者身份被接受了。 If something is included in the New Testament, it's there because ultimately the authorship was accepted.
所以这是最重要的标准。 So that's the most important criteria.
第二个标准是它必须经得起时间的考验，并在礼拜仪式中使用。 The second one is that it has to stand the test of time and use in worship in liturgy.
所以我们把第二阶段称为文献的使用。 So we talk about stage two as the use of the documents.
这些文献在礼拜仪式中被使用。 These documents are used in liturgy.
它们不仅在敬拜聚会中被宣读，而且成为礼拜仪式本身的一部分。 Not only are they read out in the worship assembly, but they become part of the liturgy itself.
我脑海中浮现的是启示录中有多少内容进入了圣餐祷告等内容中。 What pops into my head is how much of the book of Revelation finds its way into the Eucharistic prayers and stuff like that.
所以它成为礼拜仪式的一部分。 So it becomes part of the liturgy.
第三个标准是这些文献被受人尊敬的神学家引用和引述。 The third criterion is that the documents come to be cited, quoted by respected theologians.
现在这有点像鸡和蛋的问题，对吧？ Now this is a bit of a chicken and egg situation, right?
一个正在写作并试图论证一个观点并说服听众的神学家， 只有在大家都认同某个权威的情况下才会引用那个权威。 A theologian who is writing and who is trying to argue a point and convince the audience of that point is only going to quote an authority if everybody sort of agrees that that is an authority.
所以如果一个神学家，比如爱任纽或特土良，我们稍后会讨论他们，如果他们引用一 份文献，而他们的听众有可能不接受那份文献的权威性，那就会损害他们的论证。 And so if a theologian, like Irenaeus or Tertullian, we're going to talk about them later, if they quote a document And if there's any chance that their audience doesn't accept that document as authoritative, then it's going to hurt their argument.
所以他们引用一份文献的事实本身就意味着它已经具有一定程度的权威。 So the very fact that they quote a document means that it already has a certain level of authority.
但是，正是因为他们引用它，他们增加了那份文献的权威性，因 为作为受人尊敬的神学家，他们本身被视为权威，所以他们是一 个权威引用另一个权威，这就增加了所讨论文献的权威性。 But then, by the very fact that they quote it, they increase the authority of that document, because as respected theologians themselves, they come to be seen as authoritative, and so they are an authority quoting another authority, so that adds to the authority of the document in question.
所以这些就是标准。 So those are the criteria.
这就把我们带到了第三阶段。 And that brings us to stage three.
第三阶段是使徒文献的权威性。 Stage three is the authority of the apostolic document.
在教会内部不断增长和提高的权威性。 The growing and increasing authority within the church.
我刚才提到了受人尊敬的神学家的引用。 I was just mentioning the citation by respected theologians.
当我们谈到我们最早和最重要的神学家，爱任纽和 特土良时，他们几乎引用了我们新约的每一卷书。 When we talk about our first and foremost theologians, Irenaeus and Tertullian, they quote almost every book of our New Testament.
他们没有引用很多其他文献。 They don't quote very many other documents.
显然他们也引用旧约，但我的意思是，当他们引用权威，当他们使用他们认为具有权威 性的经文来支持他们的论点时，你可以看到神学家们在自己的著作中如何提高使徒文献 的权威性，同时也在某种程度上削弱其他文献的权威性，将其缩小到这个文献集合。 Obviously they quote the Old Testament too, but I mean, when they're quoting the authorities, when they're using what they believe to be authoritative scripture to support their arguments, You can see how the theologians in their own writings enhancing the authority of the apostolic documents and also sort of whittling away the authority of other things and narrowing it down to this collection of documents.
值得一提的是，他们都引用了教牧书信，而早期 教会中没有人质疑过教牧书信的保罗作者身份。 It's worth mentioning that they all quote the pastoral epistles, And no one in the early church ever questioned the Pauline authorship of the pastoral epistles.
我知道如果你上新约课程，你会上关于保罗的课程。 And I know if you take a New Testament course, you take a course on Paul.
他们告诉你的第一件事是，当然我们知道保罗没有写教牧书信，即提摩太书和提多书。 The first thing they tell you is, well of course we know that Paul didn't write the pastoral epistles, the Timothy and Titus letters.
这是今天学术界的共识。 And that is the consensus of scholarship today.
然而，我只想指出，在早期教会中，没有人质疑过教牧书信的保罗作者身份。 However, I just want to point out that in the early church, no one ever questioned the Pauline authorship of the pastoral.
这是理所当然的。 It was a given.
所以这是他们的假设。 And so that's their assumption.
尽管他们理解围绕作者身份的问题，并且他们有这些 辩论，我们新约中的一些书几乎没有被收录进去。 Even though they understood the issues surrounding authorship and they had these debates, Some books that we have in our New Testament almost didn't make it in.
你可以猜到其中一些是什么。 You can already guess what some of them are.
希伯来书，名单之首，几乎没有被收录进去。 Hebrews, top of the list, almost didn't make it in.
为什么？ Why?
作者身份。 Authorship.
这是第一个标准。 That's the first criteria.
所以如果作者身份存疑，那么人们就会质疑它是否应该被收录。 So if the authorship is in question, then One would question whether it should be included.
所以希伯来书几乎没有被收录进去。 So the letter to the Hebrews almost didn't make it in.
彼得后书几乎没有被收录进去，同样是因为作者身份的原因。 2 Peter almost didn't make it in, again for reasons of authorship.
今天大多数人可能会说彼得后书不是使徒彼得写的，而且可能是后来写的。 Most people today would probably say that 2 Peter was not written by the Apostle Peter, and that it was probably written later.
并非所有学者都同意这一点。 Not all scholars will agree with that.
有些人更传统，但那可能是多数人的观点。 Some are more traditional, but that might be the majority.
约翰二书和三书。 Second and Third John.
现在，约翰二书和三书很有趣，因为如果你仔细看，它们是由一个自称为长老的人写的。 Now, Second and Third John are interesting, because if you look closely, they are written by someone who calls himself the Elder.
在早期教会中，「长老」这个词似乎被一些人用作一种专业术语，指的是第二 代教会领袖，他们不是使徒，但是他们是使徒的门徒，或者是由使徒任命的。 And the term Elder in the early church seems to be used by some people as a kind of a technical term to refer to that second generation of church leaders who are not apostles, But who are the ones who were disciples of the Apostles, or appointed by the Apostles.
所以从这个意义上说，像提摩太会是一个长老，提多会是一个长老，路加，马可也是。 So in that sense, like Timothy would be an elder, Titus would be an elder, Luke, Mark.
所以如果约翰二书和三书是由一个自称为长老的 人写的，听起来他似乎在承认他不是使徒约翰。 And so if 2 and 3 John are written by someone who calls himself the elder, it sounds like he's admitting he's not John the Apostle.
约翰二书和三书有些可疑，因为再次，有多个约翰。 Second and third John, kind of questionable because, again, there are multiple Johns.
当然，雅各书，正如我所说，你知道，当你看到雅各这 个名字时，你首先要问的是，我们在谈论哪个雅各？ And James, of course, as I said, you know, you see the name James, the first thing you have to ask is, which James are we talking about?
所以这些书因为作者身份的原因几乎没有被收录进去。 So those books almost didn't make it in for authorship reasons.
启示录几乎没有被收录进去，尽管不是因为作者身份的原因。 Revelation almost didn't make it in, though not for reasons of authorship.
几乎所有早期教会领袖都相信它是由使徒约翰写的，但 它几乎没有被收入正典，因为一些人对它的解释方式。 Almost all of the early church leaders believed it was written by John the Apostle, but It almost didn't make it into the canon because of the way that some people were interpreting it.
所以我们已经有了，即使是我们一些最重要的神学家，我们已经有了一个非常时 代论的……如果你知道一些你认为今天有问题的启示录解释，它们并不新鲜。 And so we already have, even by some of our most important theologians, we already have a very dispensationalist If you know of interpretations of the book of Revelation that you think are problematic today, they're not new.
它们在早期教会就存在了，而这些类型的解释几乎导致这份文献被排除在我们的正典之外。 They were there in the early church, and those kinds of interpretations almost got the document excluded from our canon.
现在，另一方面，一些书几乎被收录进去，但最终没有。 Now, on the other hand, some books almost made it in that didn't in the end.
你已经读过其中一些，或者你将会读到。 And you've read some of these already, or you will.
嗯，克莱门特一书、十二使徒遗训和牧人书。 Well, 1 Clement, the Didache, and the Shepherd.
我相信爱任纽将牧人书称为圣经。 And Irenaeus, I believe, refers to the Shepherd as Scripture.
所以这是一个早期神学家引用一份文献作为权威 ，但那份特定的文献最终没有被收录的例子。 So here's one of those cases where an early theologian is quoting a document as authoritative, and that particular document didn't make it in.
另外，顺便说一下，我想我已经说过了，但再次指出，诺斯底文献从未被考虑收 入正典，因为它们是后来写的，而且每个人都知道它们不是由声称的作者所写。 And also, just as an aside, I think I said this already, but to point out again that the Gnostic writings were never considered for inclusion in the canon because they were written later and everyone knew that they were not written.
你有诺斯底福音书，如腓利福音、彼得福音，每个人都知道它们肯定不是由那些人写的。 You've got your Gnostic Gospels like the Gospel of Philip, the Gospel of Peter, and everyone knew they were certainly not written by those people.
所以那些文献不是所谓的圣经失落之书。 So those writings are not the so-called lost books of the Bible.
它们从未被考虑收录。 They were never considered for inclusion.
这就是第三阶段，使徒文献的权威性。 So that's stage three, the authority of the apostolic documents.
最后，第四阶段是就标准化达成某种共识。 Finally, stage four then is coming to some consensus on the standardization.
所以第四阶段是正典的标准化。 So stage four is the standardization of the canon.
顺便说一下，如果我没说过，「正典」这个词的意思就像我们可 能使用「标尺」这个词一样，是我们用来衡量其他事物的东西。 Now the word canon, by the way, if I didn't say it, it just means like It's kind of like the way we might use the word yardstick, something we measure other things by.
它是一个规则，一个度量，一个用来衡量其他事物的标准。 It's a rule, it's a measure, it's a standard by which other things are measured.
所以「正典」这个词简单地指我们认为对教会具有权威性的文献集合。 So that word canon simply comes to refer to the collection of documents that we refer to as authoritative for the church.
所以正典就成为了这组文献或文献清单。 So the canon then becomes the group of documents or the list of documents.
我希望我能告诉你在某个日期，教会一致确认这份文献清单为其新约。 And I wish I could tell you that on this date, the Church unanimously confirmed this list of documents as its New Testament.
即使我不得不追溯到8世纪或其他时间，我也无法给 你一个确切的日期，我也无法给你一个具体的会议。 Even if I had to go to the 8th century to do it or something, I can't give you a date, I can't give you a council.
这是不正确的。 It is not true.
尼西亚会议决定了新约中应该包含哪些书卷，这是不正确的，君 士坦丁大帝决定了新约中应该包含哪些书卷，这更加不正确。 That the Council of Nicaea decided what books would be in the New Testament, and it's certainly not true that the Emperor Constantine decided what books would be in the New Testament.
所有这些都是虚假的。 All of that is bogus.
但是，确实直到四世纪，我们才有了一份我们所知的与我们新约完全匹配的清单。 But, it is true that it was not until the fourth century that we have a list that we know of that matches our New Testament exactly.
再次提醒，有很多文献已经不存在了。 Now again, remember, there's a lot of documents that don't exist anymore.
所以在这之前可能有与我们新约匹配的清单，但 如果有的话，我们没有它们，我们不知道它们。 So there might have been lists before this time that match our New Testament, but if there were, we don't have them, we don't know about them.
我们所知道的第一个与我们新约完全匹配的清单来自367年。亚历 山大的主教亚他那修，我们稍后会提到他，亚他那修在他367年的 复活节书信中列出了他认为在他权威下的人应该视为权威的书卷。 The first one that we know about that matches our New Testament exactly comes from the year 367. Bishop Athanasius of Alexandria, we're going to meet him later, Athanasius, Bishop of Alexandria, in his Easter Letter of 367, listed the books that the people under his authority, that he thought they should consider authoritative.
圣经。 Scripture.
当他列出新约书卷时，他的清单与我们的完全一样。 And when he gets to the New Testament books, his list looks exactly like ours.
现在，这并不意味着仅仅因为他在367年写了这个， 每个人就说，好吧，谢天谢地，现在我们有了共识。 Now, that does not mean that just because he wrote it in 367, everyone says, well, thankfully, now we have consent.
这并不意味着每个人自动同意，因为当一个主教说了什么，通常 主教的权威只延伸到他的教区，或他的地区，他的影响范围。 It doesn't mean that everyone automatically agrees, because when a bishop says something, normally a bishop's authority extends to his see, or his area, his sphere of influence.
亚历山大作为一个大都市，他的权威会超出亚历山大城， 延伸到周围地区的城市，但绝不是一个全球性的权威。 Alexandria, being a metropolitan city, his authority would extend beyond just the city of Alexandria to the cities in the surrounding area, but it is by no means a worldwide authority.
所以仅仅因为亚他那修在367年这么说，并不意味着全世界都同意。 So just because Athanasius says so in 367 does not mean the whole world is on board.
另一方面，同样不正确的是教会直到4世纪才有圣经，这是你有时会听到的说法。 On the other hand, It's equally not true that the Church didn't have a Bible until the 4th century, which is sometimes what you hear.
真相介于两者之间。 The truth is somewhere in the middle.
我们所知道的新约的概念在4世纪并不新鲜，在2世纪就已 经有了某种程度的共识，尽管对一些文献还有一些分歧。 This idea of the New Testament as we know it is not new in the 4th century, and there was some consensus to a point already in the 2nd century with some disagreement over a few of the documents.
但在367年，我们有一个与我们新约完全匹配的正典清单，尽管我想这 并不意味着每个人立即同意那个清单，之后达成共识也需要一些时间。 But in 367, we have one canonical list that matches our New Testament exactly, though I imagine that that doesn't mean that everyone agreed with that list immediately, and that consensus took some time after that as well.
所以再说一次，我很想给你一个确切的日期，但这是我能告诉你的最好的信息。 So again, would love to give you a date, but that's the best I can tell you.
现在，如果我说得不够清楚，我再说一遍。 Now, if I haven't said this clearly enough, I'll say it again.
因为我们所知道的新约文献被认为是神所默示的，因为它们被尊 重并立即被抄写，而且在原始文献的生命周期内就制作了多个副 本，结果证明新约文献在手稿方面是所有古代文献中最可靠的。 Because the documents that we know of as the New Testament were considered divinely inspired, and because they were treated with reverence and copied immediately, and multiple copies were made during the lifetime of the original documents, it turns out that the New Testament documents are, in terms of the manuscripts, the most reliable of all ancient literature.
现在，不幸的是我们没有原稿，我们称之为亲笔稿。 Now, unfortunately we don't have the originals, what we call the autographs.
我们没有保罗的信的实际第一份副本，无论是他自己的笔迹还是他口述给别人的。 We don't have Paul's actual first copy of a letter, whether it was in his own handwriting or ascribed to whom he was dictating.
我们没有那些东西。 We don't have that stuff.
我们所拥有的是副本，以及副本的副本。 What we have are copies, and copies of copies.
但是，由于早期的需求和抄写这些文献时的敬畏，嗯，举个例子，可以这么说。 But, because of the early demand and the reverence with which these were copied, Well, for example, put it this way.
对于大多数古代文献，原作的写作时间和我们所拥有的最早副本之间存在时间差。 With most ancient literature, there's a gap between the writing of the original and the earliest copies that we have.
让我给你一个例子，比如荷马。 So let me give you an example like Homer.
荷马所写的东西，荷马本人的时代和我们拥有的最早手稿之间的时间差大约是一千年。 Something Homer would have written, the gap between the time of Homer himself and the earliest manuscripts we possess, that gap is like a thousand years.
对于新约，这个时间差缩小到不到一百年。 With the New Testament, that gap shrinks to under a hundred years.
所以你看到这如何使文献变得可靠。 So you see how that makes the documents reliable.
现在，回到我之前说的，仅仅因为我们知道圣经说 了什么，并不意味着我们会对它的意思达成一致。 Now, going back to what I said about just because we know what the Bible says, doesn't mean we will agree on what it means.
我们仍然有解释的任务，但至少我们面前有一个非常可靠的文本。 We still have the task of interpretation, but at least we have a very reliable text in front of us.
所以，我们至少有这一点。 So, we got that going for us.
这就是新约正典的故事。 So that is the story of the New Testament canon.
现在，我想讨论的是，好的，让我们假设早期教会拥有这些经文。 Now, what I want to do now is talk about, okay, let's assume the early church has these scriptures.
他们会如何解释这些经文？ How would they interpret that?
在我继续之前，让我们看看现在是否有任何问题。 Before I do that, let's see if there are any questions at this point.
有什么问题吗？ Any questions?
是的？ Yes?
我很困惑早期的命令和敬畏如何能保存文献。 I'm so confused how the early command and the reverence would preserve the document.
就像你刚才说的最后一部分，关于如何从100年缩短，为什么时间差会缩小？ Like, the last part you were just saying about how going from 100 years, like, Why did the gap shrink?
因为早期就立即制作了更多的副本，而且它们被更加小心地对待。 Because more copies were made early on, right away, and they were treated with greater care.
所以从早期就有更多的副本保存下来。 So there are more of them still around from the early period.
并不是说它们都完全相同。 It's not as though they're all exactly the same.
我的意思是，存在我们所称的文本变体。 I mean, there are what we call text variants.
有一些东西，你知道，小错误，这里那里的一些小细节。 There are things that are, you know, little mistakes, pretty things here and there.
但事实上有如此多的副本，那些全职研究这些手 稿的学者可以将其归纳为一个可靠的主要文本。 But the fact that there are so many of them, the scholars who make it their full-time job to deal with these manuscripts can boil it down to a primary text that is reliable.
所以，你知道，如果我们想再看看保罗的一封信，例如，我们可以看，当然我 们是在读英文翻译，这会产生一些问题，但至少在希腊文中我们看到的是…… So, you know, if we want to look at one of Paul's letters again, for example, We can look, and of course we're reading it in English translation, which creates issues, but at least in the Greek we're looking at...
对，没错。 Right, exactly.
所以我们可以确信我们看到的就是保罗写的。 And so we can be confident that what we're looking at is what Paul wrote.
现在我们仍然需要解释它。 Now we still have to interpret it.
在我们能做到这一点之前，还需要有人将其翻译成英语，这 就是为什么你有不同版本的圣经，因为有不同的英语翻译。 And before we can do that, somebody else still has to translate it in English, which is why you have different versions of the Bible, because there are different English translations.
这就是我的观点。 So that's my point.
是的，这边有个问题。 Yes, question over here.
现在，在死海发现的文献，它们与原稿有多接近？ Now, the documents that were found in the Dead Sea, how close to the originals were those things?
你说的是死海古卷吗？ You're talking about the Dead Sea Scrolls?
是的。 Yeah.
其中没有新约文献。 There are no New Testament documents among those.
不，但你在谈论早期文献，所以我在想它们与原稿有多接近…… No, but you're talking about early documents, so I was wondering how close to the originals were...
嗯，我的意思是，是的，我需要了解更多关于，比如说，是的， 里面有一些以赛亚书的内容，所以我们需要请莱斯特博士来这里 谈谈以赛亚书，看看我们在那里讨论的是什么样的时间差。 Well, I mean, yeah, I would have to know more about the, like, yeah, there's some Isaiah stuff in there, and so we'd have to get Dr. Lester in here to talk about Isaiah and see what kind of gap we're talking about there.
但死海古卷是大约公元一世纪的产物，可能是公元前一世纪，但大约是耶稣时代。 But the Dead Sea Scrolls are a product of the time of about the first century, maybe first century BCE, but about the time of Jesus.
让我们继续讨论早期基督徒如何解释圣经。 Let's go on and talk about how the early Christians interpreted Scripture.
好的，这个词「教父学」或「教父的」指的是早期教会，你可以在其 中看到拉丁语中「父亲」的意思，「教父的」指的是教会的教父们。 Okay, so this word patristic, or patristics, refers to the early church, and you can see the Latin for father in there, patristic refers to the church fathers.
然后「释经」，当然，是一个意味着引出、提取意义的词。 And then exegesis, of course, is a word that means to draw out, draw meaning out.
那么早期教会的解经者是如何在圣经中寻找意义的呢？ And so how did the early church interpreters find meaning in Scripture?
我将讨论他们在解经任务中带来的假设。 And I'm going to go over the assumptions that they brought to the task of interpretation.
这在书中有提到，书的后面有一个图表也包含了这些内容。 And this is in the book, there's a chart in the back of the book with this on there too.
基本上，教父释经有九个假设。 Basically, there are nine assumptions of patristic exegesis.
换句话说，早期解经者带到文本中的九个假设。 In other words, nine assumptions that the early interpreters brought to the text.
这将帮助你理解他们的思维方式。 And this will help you understand their mindset.
其中一些事情你会想，哦是的，我也相信这个。 Some of these things will be things that you think, oh yeah, I believe that too.
其他的一些事情你会想，我不相信。 Others of these will be things where you think, I don't believe it.
但这大致是他们如何普遍地接近文本的方式。 But here's kind of how, in general, how they approach the text.
第一个假设是圣经文本是神圣的，因为它们是神所默示的。 Assumption number one is that the sacred texts are death and death, sacred, because they are divinely inspired.
这包括新约。 And that includes the New Testament.
你可能记得提摩太后书中说所有的圣经都是神所默示的，或者说是受启发的。 You may remember the 2 Timothy passage that all Scripture is God-breathed, or inspired.
这是提摩太后书3章16节。所以，这个想法是所写的都是神所默示的。 That's 2 Timothy 3.16. And so, this idea that what is written is inspired by God.
现在，这并不否定人类作者。 Now, that doesn't discount the human author.
有一个人类作者，然后在人类作者背后，最终的作者是神圣的作者。 There is a human author, and then behind the human author, the ultimate author is the divine author.
但神圣默示意味着对早期基督徒来说，书面的道就像是活的道的另一种化身。 But divine inspiration means that for the early Christians, the written Word is like another incarnation of the living Word.
换句话说，耶稣基督被认为是道，神的道成肉身。 In other words, Jesus Christ is considered the Logos, the Word of God incarnate.
道成了肉身。 The Word became flesh.
但他不再以有形的方式与我们同在，所以我们拥有的是神的道的另一种化身，即书面形式。 But he's not with us anymore in a tangible form, so what we have is another incarnation of the Word of God that is in written form.
所以书面的道就像是活的道的一种永久化身。 So the written Word is kind of like a permanent incarnation of the living Word.
换句话说，圣经的文本使神的道具体化。 In other words, the text of Scripture enfleshes the Word of God.
就像耶稣基督的化身一样，它既是人性的又是神性的。 And like the incarnation of Jesus Christ, it is both Human and divine.
就像耶稣既是人又是神一样，圣经既是人性的又是神性的，因为它有两个作者。 Just like Jesus is both human and divine, Scripture is both human and divine, because it has two authors.
所有的圣经都有一个人类作者和一个神圣作者。 All Scripture has a human author and a divine author.
现在，因为在人类作者背后最终有一个神圣作者，这 导致大多数解经者假设每个词都有其存在的理由。 Now, because there is ultimately a divine author behind the human author, that leads most interpreters to assume that every word is there for a reason.
里面没有多余的东西。 There's no extras in there.
每个词都有其存在的理由。 Every word is there for a reason.
有时，这会引导他们甚至在最小的细节中寻找意义。 On occasion, we'll lead them to look for meaning even in the smallest details.
我们稍后会更详细地讨论这一点，但我相信你可以看出这会导向何处。 We'll get to that in a bit more, but I'm sure you can see where that goes.
所以这是第一个假设，神圣默示。 So that's the first assumption, divine inspiration.
第二个假设是教父释经假定渐进启示。 The second assumption is that patristic exegesis assumes progressive revelation.
渐进启示。 Progressive revelation.
在早期教会的背景下，渐进启示并不意味着你可以改变某些东西。 Now progressive revelation in the early church context does not mean that you can change something.
它的意思是随着时间的推移，事情变得更清晰。 What it means is that things get clearer over time.
所以随着时间的推移，随着人类的成熟，人类需求的变化，神 的信息甚至神自己的自我启示随着时间的推移变得更加清晰。 So as time passes, as the human race matures, and the needs of the human race change, the messages of God and Even God's own self-revelations get clearer over time.
例如，旧约清楚地呈现了圣父，但圣子虽然在旧约中出现，却并不突出。 So, for example, the Old Testament presented God the Father clearly, but God the Son, while He's there in the Old Testament, He didn't prevail.
新约清楚地呈现了圣子，但圣灵虽然存在，却是隐藏的或不那么清晰的。 The New Testament presents God the Son clearly, but the Holy Spirit is there, but veiled or hidden or not presented as clearly.
然后，在教会生活的经历中，圣灵被更清楚地呈现，我们开始理解圣灵。 And then, in the experience of the life of the Church, the Holy Spirit is presented more clearly and we come to understand the Holy Spirit.
所以，随着时间的推移，你看，三位一体被解释，事情变得更清晰。 So, over time, you see, the Trinity is explained and things get clearer.
随着时间的推移，新的解释可以建立在旧的解释之上，但不能与它们相矛盾。 And as we go through time, then, new interpretations can build on older interpretations, but they cannot contradict them.
如果某一代确立了某种理解或解释，你不能在未来的几代中改变它。 If a certain understanding or interpretation is established in one generation, you can't change it in future generations.
他们甚至有一个证明文本来支持这一点。 They even had a proof text for this.
申命记中有一段经文说你不可移动你祖先设立的地界。 There's a passage in Deuteronomy that you may not move the boundary markers set by your ancestors.
这成为一种寓言，地界标记就是教义的界限。 And that becomes sort of an allegory for the boundary markers are the boundaries around doctrine.
当一代人为教义设立某些界限时，我们已经看到这种情况发生了，对吧？ And as one generation establishes certain boundaries around doctrine, we've already seen that happen, right?
当一代人设立界限时，下一代不可移动这些界限。 As one generation establishes boundaries, the next generation may not move those boundaries.
换句话说，如果以便尼派在二世纪是错误的，你不 能在三世纪出现并说，嗯，也许他们最终是对的。 So in other words, if the Ebionites were wrong in the second century, you can't come along in the third century and say, well, maybe they were right after all.
已经做的就是做了。 What's done is done.
你只能进一步澄清过去所说的。 You can only further clarify What's been said in the past.
因为记住，在古代世界，新的不是更好的，而是更古老的更好。 Because remember, in the ancient world, newer is not better, but older is better.
传统更可靠，更值得信赖。 The tradition is more reliable and more trustworthy.
因此，教父作者绝不希望你认为他们在说任何新的东西。 And so, patristic authors would never want you to think they were saying anything new.
他们只想澄清教会一直以来所相信的。 They only want to be clarifying what's always been believed by the church.
你可以看到，这与使徒传承的概念是相连的。 And this is connected with the concept of apostolic succession, as you can see.
并且与这样一种观念相连：你越往回追溯，就越接近真理的源头。 And connected to the idea that the farther back in time you go, the closer you get to the source of truth.
真理用大写的T，意味着耶稣自己。 Truth with a capital T, meaning Jesus himself.
这说得通吗？ That make sense?
好的，所以是渐进启示。 Alright, so progressive revelation.
随着时间的推移，事情变得更清晰，但你不能与前几代的结论相矛盾。 Things get clearer over time, but you can't contradict the conclusions of previous generations.
第三个假设是教父释经允许从任何给定的文本中得出多重含义。 The third assumption is that patristic exegesis allows for multiple meanings from any given text.
当你假设任何给定文本有两个作者时，这是理所 当然的，因为这两个作者可能有不同的意图。 And this is sort of a given when you assume that there are two authors for any given text because those two authors may have a different agenda.
人类作者的预期含义可能不是唯一有效的含义，因为 在人类作者背后还有一个最终的作者，那就是神。 The human author's intended meaning might not be the only valid meaning because there is an ultimate author behind the human author, and that is God.
一个典型的例子是某些旧约文本，在其原始背景中可能不被认为是弥赛亚 预言或预言，但在耶稣的生平和事工的光照下，它们成为了弥赛亚预言。 A classic example of this is certain Old Testament texts that in their original context may not have been considered Messianic predictions or prophecies, but then in light of the life and ministry of Jesus, They become messianic prophecies.
例如，当你读马太福音时，这件事发生是为了应验预言，然后引用了旧约。 When you read, for example, in the Gospel of Matthew, this happened so that the prophecy would be fulfilled and then there's a quote of the Old Testament.
现在，如果你在原始背景中阅读那段旧约引文，你可 能不会认为那是一个弥赛亚预言，但它变成了一个。 Now, if you were to read that quote from the Old Testament in its original context, you might not think that was a messianic prophecy, but it becomes one.
在耶稣这个人的光照下。 In light of the person of Jesus.
「因有一婴孩为我们而生。」 For unto us a child is born.
最初，人类作者的意图是指王朝中出生的一位王子。 Originally, the human author intended that to be about a prince born in the dynasty.
但它被应用到耶稣身上。 But it becomes applied to Jesus.
任何给定文本都有多重含义。 Multiple meanings for any given text.
事实上，任何文本只能有一种含义的观念直到文艺复兴或宗教改革时期才出现。 In fact, the idea that there can only be one meaning from any text doesn't come up until the Renaissance or the Reformation.
那是很久很久以后的事了。 That's much, much later.
所以在整个早期中世纪教会时期，从任何文本中得出多重含义是可能的。 So during the whole early medieval church period, it's possible to get multiple meanings out of any text.
第四个假设，这在某种程度上是第三个假设的延续，就是教父释经允许悖论。 The fourth assumption, and this sort of follows on the third, is that patristic exegesis allows for paradox.
换句话说，两个看似矛盾或至少存在紧张关系的文本可能都被认为是真实的。 In other words, two texts that seem to be contradictory, or at least in tension with each other, may both be held as true.
现在，一个例子是那些一方面显示或暗示基督的人性，另一方面显示或暗示其神性的段落。 Now, one example of this would be passages that show or hint at Christ's humanity on one hand and divinity on the other.
例如，歌罗西书2:9说，「神本性一切的丰盛都有形 有体地居住在基督里面」，好的，这是基督的神性。 For example, you have Colossians 2.9 that says, all the fullness of deity dwells within him bodily, okay, divinity of Christ.
但在福音书中，比如路加福音第2章，他成长，他学习东西，对吧？ But then you've got stuff in the Gospels where Luke chapter 2, he grows up, he learns things, right?
他开始是个婴儿。 He starts out as a baby.
我们知道在这个时期有些人争论说，等一下，如果他是神 圣的，你不能将这些成长和变化的概念应用到他身上。 And we know that some in this time period argued that, well, wait a minute, if he's divine, you cannot apply these concepts of growth and change to him.
这怎么可能呢？ How is that possible?
这成为了关于基督本人的争论的一部分。 And that became part of the argument over the very person of Christ.
在约翰福音中，在四章的跨度内，你有耶稣说「我与父原为一 」，你也有「父是比我大的」。那么，再次，哪一个是耶稣？ Within the Gospel of John, within the span of four chapters, you have Jesus says, the Father and I are one, and you have, you say, The Father is greater than I. Well, again, which one is Jesus?
做出你的选择。 Make up your mind.
但早期基督教解经者不会想强迫耶稣做出选择。 But the early Christian interpreters would not have wanted to force Jesus to make up his mind.
关键不是哪一个是真的，而是它们如何都能是真的？ The point is not which one is true, but how can they both be true?
如何在不选择它们之间的情况下将它们都保持在一起？ How can they both be held together without picking and choosing between them?
为什么？ Why?
因为如果文本是神所默示的，那么它们都必须是真的。 Because if the text is divinely inspired, then they both have to be true.
说这个是一回事，有些人确实这么做了，说这个是一回事，嗯， 你知道，这个文件是可以接受的，但这个不会进入我们的圣经， 所以我们可以忽略它，你知道，如果有什么看似矛盾的东西。 And it would be one thing to say, and some did, it would be one thing to say, well, you know, this document is acceptable, but this one's not going to make it into our Bible so we can ignore it, you know, if there's something that seems contradictory.
但你不能在一个文档内这样做。 But you can't do that within one document.
你不能对约翰福音中的两段经文这样做。 You can't do that with two passages within John.
现在，这就是马吉安发明的，你知道，剪切和粘贴，但主流教会说，不，我们不这样做。 Now, that's what Marcy invented, you know, cut and paste, but the mainstream church says, no, we don't do that.
事实上，这是异端所做的。 In fact, that's what the heretics do.
他们挑选和选择。 they pick and choose.
他们选择一组经文，抛弃其他的。 They pick one set of passages and throw out the others.
我们不这样做。 We don't do that.
我们接受所有的。 We accept them all.
所以再次强调，问题不是圣经文本是否真实或是否有两个看似矛盾的文本。 And so again, the question is not whether a biblical text is true or if there are two seeming paradoxical.
不是哪一个是真的，而是它们如何都是真的。 It's not which one is true, but how are they both true.
所以，允许悖论。 So, allows for paradox.
第五个假设。 Assumption number five.
教父释经遵循新约对旧约的解释。 Patristic exegesis follows New Testament interpretations of the Old Testament.
换句话说，早期教会的解经者遵循使徒的引导，像马太和保罗这 样的人，甚至是耶稣自己，正如我们在福音书中看到的那样。 In other words, the early church interpreters follow the lead of the apostles, folks like Matthew and Paul, or even Jesus himself, as we see in the Gospels.
根据耶稣的生平和事工来解释旧约。 to interpret the Old Testament in light of the life and ministry of Jesus.
所以，换句话说，基督教对旧约的解释成为一种米 德拉什或旧约注释，旨在教导关于基督的事情。 So, in other words, the Christian interpretation of the Old Testament becomes a kind of a midrash or a commentary on the Old Testament meant to teach something about Christ.
所以，这意味着，其中一个意思是基督教不是新的，因为它是犹太教的实现。 So, what that means, one of the things it means is that Christianity is not new because it is the fulfillment of Judaism.
所以，如果有人想争论，嘿，那个更古老更好的规则怎么说，基督教不是新的东西吗？ So, if anyone were to want to argue, hey, what about that rule where older is better, isn't Christianity something new?
或者基督教本身不是一个犹太教的异端吗？ Or isn't Christianity itself a Jewish heresy?
对这些类型的争论的回答是，不，基督教是最符合犹 太教的版本，回溯并实现了犹太教一直以来的本意。 The answer to those kinds of arguments would be, no, Christianity is the most consistent version of Judaism going back and fulfilling what Judaism was always meant to be.
所以就是这样。 So there's that.
当然，另一件事是，你知道，旧约，大部分旧约，被早期基督徒视 为对教会并不真正相关，除非你能在其中找到关于耶稣的内容。 The other thing, of course, then, is that, you know, the Old Testament, much of the Old Testament, was seen by the early Christians as not really all that relevant for the church, unless you could find something about Jesus in there.
所以，早期基督教解经者都在每一块旧约的石头下寻找耶稣，对吧？ And so, the early Christian interpreters are all about finding Jesus under every Old Testament rock, right?
因为旧约的最佳解释 假设6：以经解经。 Because the best interpretation of the Old Testament Assumption No. 6 Scripture interprets Scripture.
换句话说，如果你有一段难以理解的经文，你可以用另一段经文来帮助你理解它 ，即使那另一段经文在不同的文档中，由不同的作者写的，甚至在不同的约中。 In other words, if you have one passage that's difficult to understand, you can use another passage to help you understand it, even if that other passage is in a different document by a different author or even in a different testament.
再次，这回到了神圣默示的假设，因为如果整个事情都是神 所默示的，那么这意味着整个圣经文献集有内在的一致性。 And again, this goes back to the assumption of divine inspiration because if the whole business is inspired by God, Then that implies that there is an internal integrity across the whole set of biblical documents.
即使在两约之间也有一致性。 That there is a consistency even across the two Testaments.
再次，假设你以基督为中心解释一切。 Again, assuming you interpret everything Christocentrically.
所以，你通过应用其他可能更清晰的文本来解释一个文本。 So, you interpret one text by the application of other presumably clearer texts.
一个可能的例子是 我们在申命记中有那段经文，说凡挂在木头上的都是被咒诅的。 One possible example of this would be We have that passage in Deuteronomy where it says that whoever is hanged on a tree is cursed.
当你想宣告耶稣是弥赛亚时，这就出现了一个小 问题，因为他实际上是被挂在木头上处决的。 That presents a bit of a problem when you want to proclaim Jesus as the Messiah, since he was in fact executed by hanging on a tree.
那么你如何处理这个问题呢？ So what do you do with that?
嗯，你要做的是将那段经文与以赛亚书53章结合起来，所谓的受苦的仆 人，你知道，那里说到因他受的鞭伤我们得医治，他为别人的罪而死，所 有这些内容，你把它们放在一起，现在我们就有了一个受苦的弥赛亚。 Well, what you do is you combine that text with Isaiah 53, the so-called suffering servant, where you get the stuff about, you know, by his wounds we are healed, and he dies for the sins of others, and all of that stuff, and you put that together, and now we have a suffering Messiah.
最初，一个受苦的弥赛亚似乎是一个矛盾修辞，但 当你把这些东西放在一起时，它就变得有意义了。 Originally a suffering Messiah would seem like an oxymoron, but now it makes sense when you put these things together.
再次强调，这不是早期基督教解经者凭空捏造的。 Again, this is not something that the early Christian interpreters made up out of the blue.
他们只是跟随马太和保罗的引导，在某种程度上，也跟随耶稣自己的引导。 They're simply following the lead of Matthew and Paul, and to a certain extent, Jesus himself.
第七个假设。 Assumption number seven.
总的来说，对旧约的解释是非字面的。 In general, interpretation of the Old Testament was non-literal.
或者至少非字面意义被认为是更高的意义，或更深的意义 ，或更属灵的意义，或更真实的意义，或类似的东西。 Or at least the non-literal meaning was held up as the higher meaning, or the deeper meaning, or the more spiritual meaning, or the truer meaning, or something like that.
但你看到这里发生了什么。 But you see what's happening here.
我们正在建立在任何给定文本都有多重含义的假设之上。 We're building on the assumption that there are multiple meanings in any given text.
所以当你现在特别接近旧约时，有多重含义，其中之一是字面 或历史含义，这可能没问题，但对教会可能不是那么有用。 And so when you approach the Old Testament now specifically, there are multiple meanings, One of which is a literal or a historical meaning, and that might be okay, but it might not be all that useful for the Church.
所以如果字面意义是你唯一拥有的，那么旧约的大部分内容都会被认为是无关的。 And so if the literal meaning was the only one you had, a lot of the Old Testament would be considered irrelevant.
那么它如何相关呢？ How is it relevant then?
因为有一个更深的意义，或一个属灵的意义。 Because there's a deeper meaning, or a spiritual meaning.
好的，这是以基督为中心的意义，对吧？ Okay, it's the Christocentric meaning, right?
你明白了。 You get that.
所以那个意义，非字面的意义，被认为是更好的。 And so that meaning, the non-literal meaning, was held up as the better one.
所以有这样一种观念，在耶稣来临之前，旧约的真正含义永远无法被理解。 And so there's this idea that the true meaning of the Old Testament could never have been understood before the coming of Jesus.
再次强调。 Again.
在你的旧约课上你不能这样解释，但这在很大程度上是他们理解的方式。 You won't get away with this in your Old Testament class, but this is how they understood it for the most part.
出于与马吉安抛弃旧约相同的一些原因，因为马吉安读他的旧约，他看 到一个拟人化的神，这个神不得不问问题，有耳朵听，有脚走过花园。 For some of the same reasons that Marcion threw out the Old Testament, because Marcion read his Old Testament and he saw an anthropomorphized God who had to ask questions and has ears to hear and feet to walk through the garden.
他说，如果这就是神，那根本就不是神，于是他抛弃了旧约。 He said, if this is God, this is no God at all, and he threw out the Old Testament.
嗯，主流教会说，好吧，我们不会抛弃旧约，但我们不能真的字面 解释这些东西，否则就没有多少意义了，所以必须非字面地解释。 Well, the mainstream church said, well, we're not going to throw out the Old Testament, but we can't really interpret this stuff literally, or it wouldn't make much sense, and so it has to be interpreted non-literally.
特别是当涉及到关于神的内容时。 Especially when it comes to stuff about God.
因为神不可能有脚、手、耳朵、眼睛，因为神没有部分。 Because God can't have feet, hands, ears, eyes, because God doesn't have parts.
神是单一的。 God is simplex.
我们讨论过这个，对吧？ We talked about this, right?
神是单一的，所以神没有部分。 God is simplex, so God does not have parts.
而且神是不变的。 And God is immutable.
神是不变的。 God doesn't change.
所以你不能过分强调神生气，一分钟他不生气，然后他又生气了这类事。 So you can't push this stuff about God getting angry and one minute he's not angry and then he is.
你也不能把那些东西推得太远。 You can't push that stuff too far either.
因为神是不变的。 Because God doesn't change.
所以所有这些都必须非字面地解释。 So all of that stuff has to be interpreted non-literally.
所以字面解释旧约在某种程度上被嘲笑或批评为做得不对。 So to interpret the Old Testament literally was sort of ridiculed or criticized as not doing it right.
没有通过新约的视角，通过福音书的视角来看旧约。 Not seeing the Old Testament through the lens of the New Testament, through the lens of the Gospels.
这被批评为某种犹太人的做法，尽管这并不真的意味着所有犹太解经者只是字面解释旧约。 It was criticized as being sort of the Jewish way of doing it, although that doesn't really mean that all Jewish interpreters only interpreted the Old Testament literally.
事实并非如此。 That's not really how it happened.
但它在许多早期基督教文献中也有呈现，你知道，旧约的字面意义，对 犹太人或普通人来说可能已经足够好了，但更懂的人知道还有更好的。 But it presented in a lot of the early Christian literature as well, you know, that literal meaning of the Old Testament, that might be good enough for the Jews or for the average person, the pude of knowing better.
但对真正的基督教学生来说，这还不够好。 But that's not really good enough for the real student of Christianity.
因为，再说一遍，你想要的是在旧约中找到耶稣。 Because, again, what you want is to find Jesus in the Old Testament.
所以最重要的意义往往是隐藏在表面之下的意义。 So the most important meaning is often the meaning that's hidden under the surface.
一个例子是撒母耳记下第7章中对大卫的应许。有一个对大卫 王的应许，说他的一个儿子或后裔将统治一个永恒的国度。 An example of this would be the promise made to David in 2 Samuel 7. There's a promise made to King David that a son or a descendant of his will Reign over an everlasting kingdom.
事实上，大卫王朝并没有永远持续，尽管大卫的儿子所罗门确实统治过。 Well, in fact, the Davidic dynasty didn't last forever, although David's son Solomon did rule.
但关键是，好吧，那么你如何解释这段经文使它真正实现呢？ But the point would be, well, okay, so how can you interpret this passage so that it really comes true?
从基督教的角度来看，耶稣是大卫的儿子或后裔，他统治着一个永恒的国度。 From the Christian perspective, Jesus is the son, or the descendant of David, who rules over an everlasting kingdom.
这就是如何解释这段经文使预言成真。 That's how the passage is interpreted so the prophecy came true.
在上下文中阅读它更多的是字面或历史意义。 Reading it in context would be more of the literal or historical meaning.
这是一个有效的意义，只是不是最好的意义。 That is one valid meaning, it's just not the best meaning.
所以，换句话说，在上下文中阅读它会说，嗯，我们知道他们最初的意思是什么。 So, in other words, reading it in context would say, well, we know what they meant originally.
但是，换句话说，我们知道文本的人类作者的意思是什么。 But, in other words, we know what the human author of the text meant.
这很好。 And that's nice.
但更好的意义是文本的神圣作者的意思，那是关于耶稣的。 But the better meaning is what the divine author of the text meant, and that's about Jesus.
所以这就是他们会如何接近它。 So that's how they would approach it.
好问题。 Good question.
好的，那么我现在想做的是花几分钟谈谈... Alright, so what I want to do now for a few minutes is just talk about...
你可能已经注意到，当我谈论早期基督教对旧约 的解释时，我一直在使用「非字面」这个词。 You may have noticed that when I'm talking about early Christian interpretation of the Old Testament, I keep using the phrase non-literal.
我一直在避免... I've been avoiding...
使用像寓言或比喻这样的词，因为我想更具体地谈一谈这个问题。 Using words like allegorical or metaphorical because I want to talk a little bit more specifically for a minute about that.
休息前还有大约15分钟。 About 15 minutes before break.
有两种主要的非字面解释类型。 There are two primary types of non-literal interpretation.
第一种被称为预表论。 And the first one is known as typology.
我猜我对这个孩子来说太强了。 I guess I'm too strong for this child.
预表论。 Typology.
预表论意味着在旧约中有一个我们称之为预表的概念，它预 示或象征新约中、耶稣生平中或教会生活中的某些事物。 Typology means that there is an Old Testament concept that we call the type that foreshadows or symbolizes something in the New Testament or in the life of Jesus or in the life of the Church.
这种方法通常归功于爱任纽，因为他使用了它，但它实际上可以追溯到保罗。 Now this method is usually attributed to Irenaeus because he used it, but it really goes back to Paul.
记住在罗马书中，耶稣是新亚当。 Remember in Romans, Jesus is the new Adam.
所以在那种解释中，亚当是预表，耶稣是应验。 So in that interpretation, Adam is the type, Jesus is the anti-type.
但关键是在旧约中有一个象征或预示后来要发生的事情。 But the point is that there's an Old Testament symbol or foreshadowing of something that comes later.
所以让我们来玩这个游戏。 So let's play this game.
认识你的预表。 Know your type.
如果亚当是预表，耶稣是应验，那么如果夏娃是预表，请告诉我应验是什么。 If Adam is the type and Jesus is the anti-type, then if Eve is the type, give me the anti-type.
马利亚，是的。 Mary, yes.
为什么？ Why?
因为，想想看，当保罗谈论亚当和基督时，亚当是做错的那个，基督是做对的那个。 Because, think about it, when Paul talks about Adam and Christ, Adam is the one who did it wrong, Christ is the one who did it right.
因为如果亚当的罪进入了世界，所以，应验修正或扭转了预表。 Because if Adam's sin enters the world, So, the antitype fixes or reverses the type.
所以，如果夏娃是预表，她做错了因为她吃了果子，马利亚是应验。 So, if Eve is the type, she gets it wrong because she ate the fruit, Mary is the antitype.
为什么？ Why?
因为她做对了，因为在受胎告知时她对神说了是。 Because she got it right, because at the Annunciation she says yes to God.
夏娃对神说不，马利亚对神说是。 Eve said no to God, Mary says yes to God.
如果分别善恶树是预表，请告诉我应验是什么。 If the tree of the knowledge of good and evil is the type, give me the antitype.
十字架，是的。 The cross, yes.
实际上，你越深入这个，每次在旧约中提到任何木 制品，它就成为，你知道，十字架的一种预表。 And actually, the farther you get into this, Every time anything made of wood is mentioned in the Old Testament, it becomes, you know, a type of the cross.
你还有另一个问题吗？ You have another question?
它也是线性的吗？ Is it also linear?
因为，我的意思是，你说的，你知道，亚当是创世记中的 第一个人，耶稣，你知道，第一个，然后它是如此线性。 Because, I mean, you're saying, you know, Adam is the first person in Genesis, Jesus, you know, the first, and then it's so linear.
按状态来说，它也是线性的吗？ Would it be linear by state, too?
嗯，关键是应验在预表之后出现。 Well, the point is that the antitype comes after the type.
是的，没错。 Yeah, right.
是的。 Yeah.
让我们看看。 Let's see.
让我们在这里再试几个。 Let's try a couple others here.
过红海。 Crossing the Red Sea.
如果过红海是预表，那应验是什么？ If crossing the Red Sea is the type, what's the end type?
受洗。 Being baptized.
是的，洗礼，对。 Yes, baptism, right.
水，穿过水，通过水，过红海，受洗。 Water, going through water, passing through water, crossing the Red Sea, getting baptized.
所以你看到这是如何运作的。 So you see how this works.
如果天上的吗哪 约柜 约柜是预表... If the manna from heaven The Arch of the Covenant The Ark of the Covenant is the type...
应验是什么？ What's the antitype?
约柜是预表... The Ark of the Covenant is the type...
应验是什么？ What's the antitype?
不，不是新约。 No, not the New Testament.
猜得好。 Good guess.
都是很好的猜测。 All good guesses.
还没有人猜对。 Nobody has guessed right yet.
约柜。 The Ark of the Covenant.
盛放十诫的器皿。 The vessel that held the Ten Commandments.
不。约柜，记住摩西打碎了刻有十诫的石版，但那些碎片被放入约柜。 No. The Ark of the Covenant, remember that Moses breaks the tablets with the Ten Commandments, but those pieces go into the Ark.
所以约柜是盛放神的话语的器皿。 So the Ark of the Covenant is the vessel that held the words of God.
马利亚的子宫。 The womb of Mary.
盛放神的道的器皿。 The vessel that held the word of God.
再次强调，这样做的目的是在每一个古老的事物和石头下找到耶稣。 Again, the point of this is to find Jesus under every oldness and rock.
你那里有问题吗？ You have a question there?
哦，吗哪和圣餐之间的关系。 Oh, the relation between manna and the Eucharist.
好问题。 Good question.
吗哪是从天上来的粮，所以圣餐的饼是滋养你灵魂的天上的粮。 The manna is the bread from heaven, so then the Eucharistic bread is the heavenly bread that nourishes your soul.
嗯，实际上，我不理解那部分。 Well, actually, I don't understand that part.
我不明白为什么吗哪是一个预表。 I don't understand why manna is a type.
比如，它有什么不对的地方？ Like, what was the wrong thing about it?
哦，它有什么问题？ Oh, what was wrong with it?
哦，这很好，很好。 Oh, that's good, good.
excellent问题。 Excellent question.
本身并没有什么问题。 Nothing was wrong with it, per se.
不过，它只是暂时的。 It was just temporary, though.
它是一种临时的解决方案。 It was sort of a temporary fix.
所以它并不完美。 So it wasn't perfect.
它不完美的地方在于，它是神的礼物，但它是暂时的。 It was imperfect in the sense that It is a gift from God, but it is temporary.
所以你理解了预表论，你明白那是什么。 So you get the typology, you get what that is.
旧约和新约之间建立了联系。 There's a connection made between the Old Testament and the New Testament.
再次强调，爱任纽如此频繁地使用这种方法的原因之一是因为 诺斯替派，记住马吉安然后是诺斯替派，他们试图抛弃旧约。 And again, one of the reasons why Irenaeus uses this so much is because the Gnostics, remember Marcion and then the Gnostics, are trying to throw the Old Testament out.
爱任纽和像他这样的人使用这种方法来展示为什么保留旧约很重要，因为两约是相连的。 And Irenaeus and guys like him are using this method to show why it's important to keep the Old Testament, because the two Testaments are connected.
现在你可能不同意他们所做的所有联系，但他们正在建立联系，以便为教会保留旧约。 Now you may not agree with all of the connections they're making, but they are making connections in order to keep the Old Testament from the Church.
有各种这样的联系。 There's all kinds of connections like that.
当然，以撒被绑也成为耶稣的一个预表。 The binding of Isaac, of course, becomes a type of Jesus as well.
所以是的，有大量这样的联系。 So yeah, there's tons of connections like that.
另一种非字面解释方法是寓言。 The other method of non-literal interpretation is allegory.
寓言通常归功于神学家俄利根，但它实际上可以追溯到希腊哲学 ，因为就像基督教神学家需要非字面解释来保留旧约，或者他们 是这么认为的，希腊哲学家需要非字面解释来保留他们的神话。 Allegory is usually credited to the theologian Origen, but it really goes back to Greek philosophy, because just like the Christian theologians needed non-literal interpretation to keep the Old Testament, or so they thought, the Greek philosophers needed non-literal interpretation to keep their mythologies.
换句话说，如果你字面上解读希腊罗马神话，你会发现有多个不道德的神 ，他们互相杀戮、乱搞关系等等，所以哲学家们不仅想在某种程度上促进 某种公民道德，而且还在朝着将诸神统一在一个至高神之下的方向发展。 In other words, If you read the Greco-Roman myths, literally, you've got multiple gods who were immoral, who were going around killing each other and sleeping around and stuff, and so the philosophers who not only wanted to promote some sort of civic morality, to a certain extent, but also were moving more towards Consolidating the gods under one high god.
字面解读会让他们试图做的事情变得尴尬。 To take it literally would be an embarrassment to what they were trying to do.
那么他们怎么做？ So what do they do?
他们非字面地解释它。 They interpret it non-literally.
这意味着这些神话就变成了寓言、故事、象征，用来表示人类的美德和行为等等。 What that means is that these myths then become allegories, stories, symbols, for human virtues and human behaviors and things like that.
所以，当涉及到早期基督教对旧约的解释时，寓言是一种用来 在旧约中找到那些如果字面解释会看似不可能或可能与教会无 关的东西，并将它们转化为人类恶习和美德等的象征的方法。 So, when it comes to the early Christian interpretation of the Old Testament then, allegory is a method that's used to find things in the Old Testament that, you know, if they were to be interpreted literally would, you know, It seems impossible, or would maybe not be relevant for the Church, and to turn them into symbols for human vices and virtues and things like that.
一个很好的例子是旧约中的食物律法，即饮食律法。 A good example of this would be the food laws in the Old Testament, the dietary laws.
所有你不应该吃的东西。 All the things you're not supposed to eat.
现在，我们知道教会并没有遵循这些律法。 Now, we know that the Church did not follow these laws.
所以，问题就来了，等一下，如果我们不遵循这些律法，那它们存在的意义是什么？ So, the question comes up, well, wait a minute, if we're not following these laws, then what are they there for?
为什么它们会在圣经中？ Why are they in Scripture?
你知道，这不是神所默示的吗？ You know, isn't this inspired by God?
哦，好吧，它们存在是有原因的，但意义并不是你所想的那样。 Oh, well, they're there for a reason, but the meaning isn't what you think.
例如，你知道那条规则，你只能吃有分瓣蹄的动物，你知道，就是蹄子分成两部分的？ For example, you know that rule where you can only eat something with a cloven hoof, you know, a hoof with two parts?
你不能吃单蹄的，比如单蹄动物就像马或骆驼，对吧？ You can't eat a single, like, a single hoof animal would be like a horse or a camel, right?
你不能吃那些。 You can't eat those.
但你可以吃分瓣蹄的，比如牛或... But you can eat the cloven hoof like a cow or...
我对动物不太了解，抱歉，但是... I don't know that much about animals, I'm sorry, but...
所以这个关于分瓣蹄的事，双蹄对单蹄成为了圣经本身的一个寓言。 So this thing about the cloven hoof, the double hoof versus the single hoof becomes an allegory for the Bible itself.
所以对它的解释是这样的。 And so the interpretation of it goes like this.
嗯，蹄子就是约。 Well, the hoof is the testament.
双蹄的动物是洁净的，因为你真正需要的是两个约。 The animals with the double hook are clean, because what you really need are two Testaments.
你需要旧约和新约，双蹄。 You need the Old Testament and the New Testament, double hook.
但单蹄只是一个约。 But a single hook is only one Testament.
那不好。 That's no good.
犹太人只有一个约，旧约。 The Jews only have one Testament, the Old.
诺斯替派和马吉安派只有一个约，新约。 The Gnostics and the Marcionites only have one Testament, the New.
这两者都是错的。 Both of those are wrong.
你需要两个约，所以你只能吃动物。 You need both Testaments so you can only eat animals.
这才是它真正的意思。 That's what that really means.
神并不在乎你吃什么动物。 God doesn't care what animals you eat.
神在乎你有多少个约。 God cares how many Testaments you have.
这里还有一个。 Here's another one.
我喜欢这个。 I love this one.
比如说，你不应该吃黄鼠狼，对吧？ When it comes to, like, you're not supposed to eat weasels, right?
再说一遍，神并不在乎你是否吃黄鼠狼，但有一条规则不让 吃黄鼠狼，因为黄鼠狼是小偷，而神不希望你成为小偷。 Again, God doesn't care if you eat weasels or not, but there's a rule not to eat weasels because weasels are thieves, and God doesn't want you to be a thief.
神不希望你吃猪，因为猪很脏，而神不希望你变得邋遢。 God doesn't want you to eat pigs because pigs are messy, and God does not want you to be messy.
因为整洁近乎神圣，对吧？ Because cleanliness is next to godliness, right?
但无论如何，你明白了这些东西成为人类行为的寓言。 But anyway, you get the idea that these things become allegories for human behavior.
所以这就是如何解释旧约的方式。 And so that's how the Old Testament would be interpreted.
当你读关于这方面的书时，定义可能有点模糊，但 两者之间的区别似乎与寓言不必是历史事实有关。 When you read books about this, the definitions can be a little bit fuzzy, but the distinction between the two seems to have something to do with the fact that with allegory, something doesn't have to be historical.
但在预表论中，早期基督教解经者会假设这些预表，尽管 它们是为了预示其他事物，这些预表仍然是历史性的。 But with typology, the early Christian interpreters would assume that the types, even though they are meant to foreshadow something else, The types are still historical.
伊甸园中分别善恶树是一个预表，但大多数人可能会说园中确实存在一棵分别善恶的树。 The tree of the garden of good and evil is a type, but most of them would probably say there really was a tree of the knowledge of good and evil in the garden.
吗哪是圣餐的预表，但确实存在过吗哪。 The manna is a type of the Eucharist, but there really was manna.
这些预表可以被认为是历史性的。 The types can be thought of as historical.
而寓言往往不是这样，它们真的只是为了某些属灵意义而存在。 where the allegories tend not to be, they're really just there for some spiritual meaning.
所以，你知道，当涉及到旧约时，你基本上有两个选择。 So, you know, when it comes to the Old Testament then, you kind of had two choices.
你可以像马吉安派和诺斯替派那样做，把它当作无知人民的产物或者一个 无能或邪恶的次神的产物而拒绝它，或者你可以接受它，认为它只能通过 福音和新约的视角来解释，就像一个只能用基督的钥匙来解开的谜语。 You could either do what the Marcionites and the Gnostics did, and you could reject it as the product of an ignorant people or of an, you know, an inept or an evil demigod, or you can accept it as something that can only be interpreted through the lens of the Gospel and the New Testament, as almost like a riddle that can only be solved with the key of Christ.
所以，这就是为什么我们说一般来说旧约是非字面解释的。 So, that's why we say in general the Old Testament was interpreted non-literally.
现在，第八个假设是，一般来说，新约被更字面地解释。 Now, assumption number eight is that, in general, the New Testament was interpreted more literally.
相反。 The opposite.
所以你不能做出笼统的陈述，比如说我们字面解释圣经 ，我们非字面解释圣经，他们字面或非字面解释圣经。 So you can't make blanket statements like, you know, we interpret the Bible literally, we interpret the Bible non-literally, they interpret the Bible literally or non-literally.
这更多的是关于知道哪些文献是应该被解释的，或者文献的哪些部分。 It's really more about knowing which documents were meant to be interpreted, or which parts of documents.
通常这是文学的一种体裁。 Usually that's something that's a genre of the literature.
所以即使是新约，耶稣的比喻也被理解为寓言，因此它们是非字面解释的。 So even with the New Testament, Jesus' parables were understood as allegories, so they're interpreted non-literally.
耶稣说，你知道，有一个人从耶路撒冷下来，被匪徒打个半死。 Jesus says, you know, a man was coming down from Jerusalem and thugs beat him up and left him for dead.
门徒们不会说，你知道，他是谁？ The disciples don't say, you know, who was he?
他叫什么名字？ What was his name?
这是什么时候发生的？ When did this happen?
他们知道这是一个故事。 They know it's a story.
所以，启示录再次成为另一个例子。 And so, the book of Revelation, again, is another example.
我的意思是，几乎每个人都会同意你不应该字面解释启示录，对吧？ I mean, everyone pretty much would agree that you don't try to interpret the book of Revelation literally, right?
所以对于某些体裁，你知道你必须采用非字面的方法。 So certain genres, you knew you had to go to a non-literal approach.
但在大多数情况下，新约的大部分内容被认为是相当近期的历史。 But for the most part, most of the New Testament was considered pretty much recent history.
讽刺的是，以诺斯替派为例，他们做的与主流教会相 反，因为他们字面解释旧约，然后抛弃或拒绝它。 And the ironic thing here is that when the Gnostics, for example, they did the opposite of the mainstream church because they interpreted the Old Testament literally and then threw it out or rejected it.
当涉及到新约时，他们都采取相反的做法，他们打算非字面解释新约，因为 他们必须用寓言的方式消除耶稣的人性或他生活中他们不舒服的各个方面。 When it came to the New Testament, they all put it the opposite and they intended to interpret the New Testament non-literally because they had to allegorize away the humanity of Jesus or various aspects of his life that they weren't comfortable with.
所以，当主流教会非字面解释旧约，大部分字面解释新约时，诺斯替派做的恰恰相反。 And so while the mainstream church interpreted the Old Testament non-literally and the New Testament mostly literally, the Gnostics did the opposite.
最后，第九个假设，解经不是要在真空或孤立中进行，而是要在团体中进行， 在敬拜和祷告的背景下，作为灵修生活的一部分，作为牧养关怀的一部分。 Finally, last assumption, number nine, Interpretation is not meant to be done in a vacuum or in isolation, but it's something that's meant to be done in community, within the context of worship and prayer, as a part of a devotional life, as a part of pastoral care.
它不是要在象牙塔中进行。 It's not meant to be done in an ivory tower.
这不是一个学术练习，而是一种敬拜行为。 It's not an academic exercise, but it is an act of worship.
我将在这里结束，回到彼得后书，这次是彼得后书1: 20，作者说，经上所有的预言没有可随私意解说的。 I'll end here with going back to 2 Peter, this time 2 Peter 1.20, where the author says, no interpretation of Scripture is a matter of one's own opinion.
所以再次强调，这是要在团体中进行，而不是作为个人练习。 And so again, it's meant to be done in community and not as an individual exercise.
这些就是早期基督教解经者带到文本中的假设。 So those are the assumptions that the early Christian exegetes brought to the text.
在我们休息之前，有什么问题吗？ Any questions before we take a break?
好的，我喜欢准时结束，所以我们要休息一下，15分钟后回来。 Alright, well, I love when I end on time, so we're going to take a break, so come back in 15 minutes.