If you're new here, you may want to get regular updates via如果你是新這裡，你可能想通過定期更新 RSS feed RSS提要 . 。 Thank you for visiting!感謝您訪問！

The book “該書“ Misquoting Jesus: The Story Behind Who Changed The Bible and Why錯誤引述耶穌：背後的故事誰改變了聖經和為什麼 ” from Prof. Bart Ehrman can be described as an introduction to New Testament textual criticism for beginners, in which he explains the subject in the context of his own background, relating his journey from being an Evangelical Christian to becoming a world renowned New Testament scholar. “從巴特教授埃爾曼，可以說是介紹新約考證為初學者，他在解釋這個問題在他自己的背景情況下，有關他的旅程從一個福音派基督徒成為世界知名的新約學者。 Besides DC Parker's除了直流帕克 “Living Text of the Gospels” “生活文本的福音” , Ehrman's ，陸國際律師事務所的 “Misquoting Jesus” “錯誤引述耶穌” seems to be the only book on textual criticism designed specifically for the non-expert readers.似乎是唯一的書上考證專門用於非專家讀者。

In short, Ehrman explains the copying practises of the earliest period and how the texts of the New Testament writings were corrupted as they were copied and recopied.總之，埃爾曼解釋複製做法的最早期間的文本，以及如何在新約聖經的著作被損壞，因為它們被複製和重新複製。 He begins by introducing the diverse writings produced by the early Christians, such as gospels, Acts, apocalypses, Church orders, apologies etc. Briefly, the formation of the canon is also discussed and we are informed about the literacy level among the early Christians.他首先介紹了多種著作所產生的早期基督徒，如福音，使徒行傳，啟示，教會的命令，道歉等簡單地說，佳能的形成進行了討論，我們了解的識字水平有早期的基督徒。 Thereafter we are introduced to the world of the copyists and Ehrman explains how the early scribes copied texts, the different types of errors that were made (intentional and unintentional) and the problems associated with the copying of texts.此後，我們向世界介紹的抄寫和陸國際律師事務所介紹了如何早期文士複製文本，不同類型的錯誤，提出了（故意和無意的）和相關的問題，與複製的文本。

It is quite interesting to learn that even pagan critics of這是很有趣的學習，即使批評的異教徒 Christianity基督教 , such as Celsus, were quite aware at an early date that the Christian writings were being corrupted by the scribes and even Origen had to complain about the numerous differences between the gospel manuscripts.如塞爾蘇斯，是相當清楚早日認為基督教的著作被損壞的文士和奧利甚至有抱怨的眾多分歧福音手稿。 Marcion, an early Christian, corrupted the text of certain New Testament writings available to him and Dionysius is quoted who complains that his own writings have been modified just as “the word of the Lord” had been tampered.馬吉安，早期基督教，敗壞了文本的某些新約聖經的著作提供給他，狄奧尼引述誰抱怨說自己的著作已被修改，就像“這個詞的上帝”已被篡改。 Marcion, of course, accused other Christians of corrupting the texts.馬吉安當然，指責其他基督徒腐蝕的文本。 In an earlier writing, “The Orthodox Corruption of Scriptures”, Ehrman demonstrated in detail how proto-orthodox Christians corrupted the New Testament writings on occasions.在早先的寫作，“東正教的腐敗聖經”，陸國際律師事務所，詳細演示如何原東正教基督徒損壞的新約聖經的著作，有時。 It seems that the early Christians were quite aware that the writings in their possession had undergone corruption and were still being corrupted and they frequently accused each other of tampering with the texts.看來，早期的基督徒是很明白的著作在他們身上發生了腐敗和仍在損壞，他們經常指責對方的篡改的文本。

I was amazed to learn how statistically small additions or deletions within texts could change the entire meaning of passages and even books.我吃驚的是，學會如何統計小增刪文本內可以改變整個段落的含義，甚至書籍。 Ehrman discusses at length certain examples in this regard and shows that even unintentional changes can result in changes that alter the meaning of texts.埃爾曼詳細討論了一些例子，在這方面表明，即使無意改變可以導致改變，改變文本的含義。 To quote Ehrman (pp. 207-208) :引述陸國際律師事務所（頁207-208）：

“It would be wrong, however, to say – as people sometimes do – that the changes in our text have no real bearing on what the texts mean or on the theological conclusions that one draws from them. “這將是錯誤的，不過，我想 - 因為人們有時 - 這是改變我們的文字都沒有真正的關係意味著什麼文本或神學的結論，即一個吸引他們。 We have seen, in fact, that just the opposite is the case.我們看到，事實上，這正好相反的話。 In some instances, the very meaning is at stake depending on how one resolves a textual problem: Was在某些情況下，很是利害攸關的意義取決於你如何解決了文本的問題：是不是 Jesus耶穌 an angry man?一個憤怒的人？ Was he completely distraught in the face of death?是他完全發狂了面對死亡？ Did he tell his disciples that they could drink poison without being harmed?他有沒有告訴他的弟子，他們可以喝毒藥沒有受到傷害？ Did he let an adulteress off the hook with nothing but a mild warning?難道他讓一個淫婦什麼也沒有擺脫困境，但溫和的警告？ Is the doctrine of the Trinity explicitly taught in the New Testament?是明確的三位一體教義教在新約？ Is Jesus actually called the “unique God” there?耶穌其實是所謂的“獨特的上帝”嗎？ Does the New Testament indicate that even the Son of God does not know when the end will come?新約是否表明，即使是上帝的兒子不知道什麼時候會結束？ The questions go on and on, and all of them are related to how one resolves difficulties in the manuscript tradition as it has come down to us.”這些問題繼續下去，所有這些都涉及到如何解決困難的一個傳統，它的手稿已經下降到我們。“

The above are just a few problems.以上只是其中幾個問題。 Another interesting problem is whether the doctrine of the atonement is taught in the gospel according to Luke?另一個有趣的問題是，是否該學說的贖罪教授在福音據盧克？ Further, there are immense textual problems within passages such as the sayings on divorce and remarriage in the gospels此外，有巨大的文字段落內的問題，如諺語關於離婚和再婚的福音 ^{1 一} and the Lord's Prayer among others.與主禱文等。

It is important to realize that Ehrman is not the first person to have discovered these textual problems.重要的是要認識到，陸國際律師事務所是不是第一人，他們發現這些文字上的問題。 Instead, textual critics are quite familiar with them but seldom are these textual difficulties discussed in books aimed at the lay readers so that many people continue to adhere to the mistaken belief that there exist no significant textual problems within the New Testament effecting important theological matters.相反，文本批評是很熟悉他們，但很少討論這些困難在書文字是針對普通讀者，讓許多人繼續堅持錯誤地認為不存在重大問題，在文字上新約神學影響的重要事項。 Clearly, shoddy apologists such as Giesler and Josh McDowell have done a lot to propagate a false image of the textual preservation of the gospel text – misleading countless around the globe.顯然，偽劣辯護士如吉斯勒和Josh麥克道爾也做了不少宣傳虛假的形象，文本保存文本的福音 - 誤導了無數世界各地。 Ehrman sets the record straight.埃爾曼設置連續記錄。 In another recent book, co-authored with Bruce Metzger, we read:在另一項最近的一本書的作者之一，與布魯斯梅茨格，我們讀到：

“Nor are these variant readings, taken as a whole, of little consequence. “也不是這些不同的讀法，作為一個整體，沒有什麼後果。 On the contrary, many prove to be critical for questions relating to the New Testament exegesis and theology.”相反，許多被證明是至關重要的問題，有關新約聖經註釋和神學。“ ^{2 2}

Thus it would appear that scholars are now beginning to discuss the difficult issues more openly.因此看來，學者們現在開始討論棘手的問題更加公開。

It seems clear that the Gospels are not so well textually preserved as some people would have us imagine and that there exist many variations which have profound effects and bearings upon the meaning of texts and theological issues.它似乎很清楚，不是福音原文保存這麼好像某些人希望我們想像，而且存在著許多變化具有深遠影響和意義後，軸承文本和神學問題。 Some may refer to the “the oldest Christian manuscripts” and how these are “most reliable”, not realizing that Ehrman, and others, have pointed out numerous times that the earliest manuscripts are precisely the most problematic – revealing the most variations, which indicates that the texts of the gospels were in a state of flux in the earliest period of their transmission.有些人可能是指“最古老的基督教手稿”，以及這是“最可靠”，沒有意識到陸國際律師事務所等，已經多次指出，最早的手稿，正是最有問題 - 揭示了大多數的變化，這表明該文本的福音書是在一個國家的通量最早期間的傳輸。

A detailed discussion of the manuscripts of the New Testament, based on writings of scholars such as Prof. Ehrman and others, is to be found詳細討論了在新約聖經手稿的基礎上，學者的著作，如教授陸國際律師事務所和其他人，是要找到 here這裡 . 。

Moreover, the problem of the “original text” is also discussed by Ehrman and he states that many textual critics are now beginning to doubt even if there is such a thing as an “original” to be restored.此外，問題的的“原始文本”是也討論了陸國際律師事務所和他指出，許多文本批評者現在開始至懷疑即使如果有這樣一的東西一“原始”來恢復。 He explains the problematic nature of the issue and why we cannot get back to the “original” text itself in light of the copying practises of the first three centuries.他解釋道，問題性質的問題，我們為什麼不能回到“原始”文本本身的複製輕實踐的前三個世紀。 Therefore, we can only hope to recover early forms of the text, not the “originals,” and hope that these early forms are relatively close to the lost “originals”.因此，我們只能希望早日康復形式的文本，而不是“正本”，並希望這些早期形式比較接近失去“正本”。

Besides the above issues, Ehrman provides a fascinating discussion of how the various New Testament editions were produced, particularly the one by Erasmus based on a handful of late manuscripts, and how Christians reacted when certain individuals here and there stumbled across variant readings.除了上述問題，陸國際律師事務所提供了一個有趣的討論如何在各種版本的新約的生產，尤其是一個由少數伊拉斯謨基於最近的手稿，以及如何反應時，某些個人基督徒在這裡和那裡偶然發現不同的讀法。 The story of the interpolation of 1 John 5:7 (the only clear formulation of the Trinity) is amazing ?這個故事的插補約翰一書 5:7（唯一明確制定三位一體）是驚人的？ the way it was inserted into the text and the reaction of some when it was removed.它的方式是插入到文本和反應時，一些被刪除。 Moreover, Ehrman goes on to explain how he eventually came to the conclusion that the New Testament writings were not inspired based on his evaluation of the New Testament text and its transmission.此外，埃爾曼接著解釋他最終得出的結論是，新約聖經的著作並沒有激發他的評價的基礎上的新約文本及其傳播。

We would recommend this book to anyone who wishes to learn about the textual criticism and transmission of the New Testament writings.我們會推薦這本書給任何人誰希望了解的考證和傳輸的新約聖經的著作。 If the reader does not know anything about this complex subject, then this is where the reader should start.如果讀者不知道任何對這個複雜的問題，那麼這就是讀者應該開始。 After going through “Misquoting Jesus,” it should be much easier for the reader to read books aimed at those who already know something about the subject.歷經“錯誤引述耶穌，”應該是更容易為讀者閱讀的書籍針對那些誰已經知道一些關於這個問題的。

1. This was not discussed by Ehrman but addressed in detail in DC Parker's這不是討論陸國際律師事務所，但在細節處理直流帕克 “The Living Text of the Gospels” “生活文本的福音” [ [ back背面 ] ]
2. Bruce M. Metzger & Bart D. Ehrman, The Text Of The New Testament: Its Transmission, Corruption, and Restoration , 2005, Fourth Edition, Oxford University Press, p.布魯斯米梅茨格和巴特四陸國際律師事務所，其案文的新約：它的傳輸，腐敗和恢復 ，2005年，第4版，牛津大學出版社，第 284 [ 284 [ back背面 ] ]