Mohd Elfie Nieshaem Juferi 莫哈末Elfie Nieshaem Juferi
While Christians would prefer to allude to the notion that Paul, the self-acclaimed “apostle” of虽然基督徒宁愿暗示，保罗的观念，自著名的“使徒”的 Jesus耶稣 , was “inspired” when he wrote his epistles, the evidences we have researched states otherwise. ，是“灵感”时，他说他的书信中，我们已经研究另有规定的证据。 We have我们有 seen看到 how Paul had cited a verse from the “apocryphal books of Elijah” but claimed that he was citing from the book of Isaiah.保罗引述如何从“以利亚的未经证实书”的诗句，但声称他是从以赛亚书引用。 Apparantly this citing of quotations from apocryphal or Rabbinic writings was not alien to Paul, for in the epistles of Paul, there are abundant signs that he was extremely familiar with Rabbanic material and constantly refers to them.显然，这种猜测或从拉比著作被引用的报价并不陌生保罗在保罗的书信，还有一些他非常熟悉，与Rabbanic材料不断提到他们丰富的迹象。 This is not surprising since Paul himself had admitted to familiarity with Jewish traditions under the tutelage of Gamaliel (Acts 22:3).这并不奇怪，因为保罗自己都承认与监护下，加马（徒22:3）犹太传统，熟悉。
Paul's Dependency on the Talmudic Writings: The Evidence 保罗的依赖在塔木德著作：证据
In 2 Timothy 3:8, we see that Paul traditionally names two of the Egyptian magicians who withstood Moses as Jannes and Jambres, respectively.在提摩太后书3:8，我们看到传统的名字，保罗谁经受住了雅尼和Jambres，分别摩西埃及魔术师两个。 He compares the both of them with his enemies, as the following verse records:他比较了他们两人与他的敌人，如下面的诗句记录：
“Just as Jannes and Jambres opposed Moses, so do these men oppose the truth, corrupt thinkers as they are and counterfeits so far as faith is concerned.” “正如雅尼和Jambres反对摩西，所以做这些人反对真理，因为他们是腐败的思想家和假冒只要信仰问题。”
The names of these two Egyptian magicians are nowhere to be found in the Old Testament.这两个埃及魔术师的名称是无处可发现在旧约。 The Midrash Rabbah on Exodus, however, makes mention of these two names as “Yochani” and “Mamre” respectively, and states:关于出埃及记米德拉士拉巴，然而，使提为“Yochani”和“幔利”，及这两个国家的名字：
Amru Yochani uMamre L'Moshe: “teben atah makhnis L'efrayim?” Amar Lahem “L'matah yarqa yarqa sh'qol.” Amru Yochani uMamre欧莱雅卡察夫：“atah makhnis欧莱雅efrayim？teben”阿马尔Lahem“欧莱雅matah yarqa yarqa sh'qol。”
Yochani and Mamre said to Moshe “Would you carry straw to Afraim?” He [Moses] said to them: “carry herbs to herb-town.” Yochani幔利说，卡察夫“呢，你把稻草Afraim”他[摩西]对他们说：“。进行草药香草之乡” 1 一
The names of these Egyptian magicians also appears in Midrash Tanchuma (Parshat Ki Tisa) 19:19 as a Commentary on Exodus 32:这些埃及魔术师名称也会显示米德拉士Tanchuma（Parshat淇蒂萨）作为关于出埃及记32述评19:19：
Forty thousand people had assembled to leave Egypt with the Israelites, and among them were two Egyptians named Jannes and Jambres, who had performed magical feats for Pharaoh.四万人集结与以色列人离开埃及，当中包括两名埃及人命名雅尼和Jambres，谁表现为法老的神奇技艺。 2 2
Thus it is clear that these magicians' names came from the Rabbinic traditions and had no doubt influenced Paul considerably to include these names in his epistle.因此很显然，这些魔术师的名字来自于传统和拉比大大影响了保罗在他的书信，包括这些名字毫无疑问的。
Paul also adopted the current Jewish chronologies in Acts 13:20-21.保罗还采用了目前的犹太徒13:20-21年表。 He alludes to the notion that the Adam of Genesis 1 is the ideal or spiritual, the Adam of Gen 2 the concrete and sinful Adam (1 Corinthians 15:47, also found in Philo, De Opif. Mund i.32).他提到了这一概念的成因1亚当是理想的或精神的，是第二代的具体和罪恶的亚当（林前15:47，也是在斐洛，德Opif。蒙i.32找到）亚当。 The conception of the last trumpet (1 Corinthians 15:52; 1 Thessalonians 4:16) , of the giving of the Law at Sinai by Angels (Galatians 3:19), of Satan as the god of this world and the prince of the air (Ephesians 2:2) and of the celestial and infernal hierarchies (Ephesians 1:21, 3:10; 4:12; Colossians 1:16; 2:15) are all recurrent in Talmudic writings.最后一个小号概念（哥林多前书15:52;帖撒罗尼迦前书4:16），在给予法律由天使在西奈（加拉太书3:19）撒旦，作为这个世界的神和王子空气（以弗所书2:2）和天体和地狱树（以弗所书1:21，3:10，4:12;歌罗西书1:16，2:15），都在塔木德的著作经常性的。
When Paul says in 1 Corinthians 11:10 that a women ought to have a veil on her head because of the angel, as stated in the following:当保罗在哥林多前书11:10说，一个女人应该有，因为在她的头的天使，如以下所述，面纱：
“The woman, therefore, ought to have a token of authority on her head, because of the angels” “女人，因此，应该有一个头标记她的权威，因为天使”
he demonstrates a very high familiarity with the Talmudic writings, as he is apparently referring to the Rabbinic interpretation of Genesis 6:2 as follows:他演示了一个非常高的塔木德的著作熟悉，因为他显然指的是创世纪6:2拉比解释如下：
Binei Elohim. Binei罗欣。 B'nei ha-sarim v'ha-shoftim. B'nei公顷sarim v'ha - shoftim。 Davar acher: b'nei ha-Elohim, hem ha-sarim ha-holkhim bishlichuto shel maqom, af hem hayu mitarvim bahem; kal elohim shebamiqra l'shon marut, v'zeh yokhiach: V'atah tiyeh lo lelohim, r'eh n'tatikha elohim. Davar阿彻：b'nei公顷莹，下摆公顷sarim公顷holkhim bishlichuto谢尔maqom，自动对焦下摆hayu mitarvim bahem;卡尔莹shebamiqra欧莱雅与Shon风神，v'zeh yokhiach：V'atah tiyeh罗lelohim，r'eh n'tatikha罗欣。
THE SONS OF GOD.神的儿子。 The sons of princes and rulers.王子与统治者的儿子。 Another explanation of B'nei Elohim is that these were princely angels who came as messengers of God, and they intermingled with the daughters of men.另一种解释是B'nei莹，这些都是高贵的天使谁作为上帝的使者来了，他们的女儿与男子混合。 Wherever the word “elohim” appears in the scriptures, it signifies authority, thus the following passages: “And you shall be his master (elohim)” [Exodus 4:16] and “see, I have made you a master (elohim).” [Exodus 7:1]只要守信用“莹”在经文中，它标志着权威，因此，下面的段落：“你会成为他的主人（莹）”[出埃及记4:16]和“瞧，我使你一主（莹） 。“[出埃及记7:1] 3 三
Paul obviously believed this Rabbinic tradition which states that angels have mingled with the daughters of men to have included this in his epistle.保罗显然认为这拉比传统有哪些国家，天使与男子向已在他的书信混到这个女儿。 The Targum, as quoted in the epistle of Jude (2 Peter 2:4; Jude 6), clearly ascribe the Fall to the angels to their guilty love for earthly women.根，如在裘德书信（2彼得2:4;裘德6）报价，明确赋予了对天使的堕落到了自己的世俗妇女有罪的爱。
The Jewish mind – a notion which is found over and over again in the Talmud, and which is still prevalent among Oriental Jews, is that they never let their women to be unveiled in the public lest the shedin, or evil spirits, should injure them or others.犹太人的思维 - 这是发现一遍又一遍在犹太法典，它的概念和东方犹太人之间仍然普遍存在，是他们从来没有让他们的妇女在公共以免shedin或邪恶的精神亮相，应该伤害他们或他人。 A headdress called khalbi is worn as a religious duty by Jewish women.头饰称为khalbi是作为一个犹太女人穿宗教税。
The reason why Solomon's bed was guarded by sixty valiant men with drawn swords was because of fear in the night.之所以所罗门的床是通过与拔出来的刀六十勇士守卫的原因是因为在夜晚的恐惧。 (Cant iii 7, 8 （不能三7，8 ). ）。 This is alluded to the following story in Pesachim 112b:这是暗示在Pesachim 112b下面的故事：
“Lo yetse Y'chidi bifnei; lo b'leilei r'vi'iyot, v'lo b'leilei shabatot, mifnei she-Agrat bat Machalat, hi ushmoneh esreh ribo shel malakhei chabalah yotsin , v'kal echad v'echad yesh lo r'shut l'chaber bifnei atsmo.” “罗yetse Y'chidi bifnei;罗b'leilei r'vi'iyot，v'lo b'leilei shabatot，mifnei社Agrat蝙蝠Machalat，喜ushmoneh esreh核糖谢尔malakhei chabalah yotsin，v'kal echad v'echad yesh罗r'shut欧莱雅chaber bifnei atsmo。“
“Do not go out at night. “不要在晚上出门。 Not on Wednesday night or on Sabbath night, because Igrath (Agrat) the daughter of Mahalath (Machalat) along with 180,000 destroying angels are out, each with permission to cause destruction independently.”在星期三晚上或没有在安息日晚上，因为Igrath（Agrat）的Mahalath（Machalat）的女儿一起外出180,000摧毁天使每个独立的权限造成破坏。“ 4 4
They are called ruchin, shedin, lilin, tiharim.他们被称为吕尚，shedin，丽琳，tiharim。
Again, in Romans 4:5-12, Paul evidently accepts the tradition, also referred to by St. Stephen, that Abraham had been uncircumcised idolater when he first obeyed the call of God, and that he then received a promise – unknown to the text of the scripture – that he should be the heir of the world.同样，在罗马书4:5-12，保罗显然接受了传统，还提到了赤柱，亚伯拉罕未受割礼的崇拜者已经当他第一次听从了上帝的召唤，他再接到一个承诺 - 未知的文字的经文 - 他应该是世界的继承人。 (Romans 4:13, cf. Joshua 24:15). （罗马书4:13，比照。约书亚24:15）。 In Romans 9:9, whereby it states:在罗马书9:9，根据这一规定：
“For this is the message of the promise, 'At about this time next year, I will come, and Sarah will have a son'” “因为这是消息中的承诺，'在明年这个时候，我会来，撒拉必生一个儿子'”
it has been supposed, from the form of his quotation, that he is alluding to the Rabbinic notion that Isaac was created in the womb by a fiat of God.它一直以为，从他的报价单，他是暗指拉比概念，即在子宫内以撒的上帝创造的菲亚特。 In Galatians 4:29, whereby it says在加拉太书4:29，即它说
“But just as then the one born in a fleshly way persecuted the one born in accord with the Spirit, so too at present” “但是，正如一则灵生的，在符合出生肉体迫害的方式，所以也有这样的”
this is in accordance to the Haggadah tradition that Ishmael had not only laughed, but also jeered, insulted, and mistreated Isaac.这是按照传统的哈加达伊斯梅尔不仅笑了起来，而且还嘲讽，侮辱和虐待以撒。 Thus we find the following in Sanhedrin 89b:因此，我们发现在公会89b如下：
“Rabbi Levi aamar: achar d'varaiv shel Yishma'el l'Yitschaq. “拉比列维aamar：achar德varaiv谢尔Yishma'el欧莱雅Yitschaq。 Aamar lo Yishma'el l'Yitschaq: 'Ani gadol mimkha b'mitsot, she-atah malta ben sh'monat yamim, v'ani ben sh'lash esreh shanah.' Aamar罗Yishma'el欧莱雅Yitschaq：'安仁gadol mimkha b'mitsot，社atah马耳他本sh'monat yamim，v'ani本sh'lash esreh shanah。' Aamar lo: 'Uvever echad atah m'ghareh bi? Aamar罗：'Uvever echad atah m'ghareh爹吗？ Im omer li ha-Qadosh, baruch Hu, z'vach atsmkha l'fanay, ani zovech.' 进出口奥默李公顷Qadosh，巴鲁克胡z'vach atsmkha欧莱雅fanay，安仁zovech。' Miyad v'ha-Elohim nisah et Avraham.” Miyad v'ha -罗欣nisah等亚伯拉罕。“
Rabbi Levi said: These are the words of Ishmael to Isaac.拉比利维说：这些都是以实玛利的话以撒。 Ishmael said to Isaac: “I am greater than you in commandments, for you were circumcised at eight days old, and I when I was thirteen years old.” He [Isaac] said to him: “You tease me over one organ?伊斯梅尔对以撒说：“我比你更大的诫命，因为你在八天割礼老了，我当我十三岁。”他[以撒]对他说：“你取笑我了一个机关？ If the Holy One, blessed be He, says to me 'sacrifice yourself to me,' I will sacrifice myself.” Immediately God tested Abraham.如果圣地之一，被祝福他，对我说：'我牺牲自己，'我会牺牲自己。“上帝立即测试亚伯拉罕。 5 5
In 2 Corinthians 11:14, whereby we read that在哥林多后书11:14，据此，我们读到
“…and no wonder, for Satan himself masquerades as an angel of light” “...这也难怪，因为连撒但自己伪装成一个光天使”
Paul adhered to the notion that the angel who wrestled with Jacob was Satan assuming the semblance of an Angel of Light.保罗坚持的观点，即谁的天使与雅各摔跤是撒旦假设一个光明的天使形象。 There is a remarkable resemblance to the smitten rock in the wilderness, which in 1 Corinthians 10:4 is called有一个显着的相似性在旷野击打岩石，在哥林多前书10:4被称为
“…a spiritual following rock.” “...精神以下的岩石。”
To the Rabbis the rock, from which water flowed, was round and like a swarm of bees, and rolled itself up and went with them in their journeys.对于拉比的岩石，水从中流过，是圆的，像一群蜜蜂，并推出自己和与他们同行，在他们的行程。 When the Tabernacle was pitched, the rock came and settled in its vestibule.当帐幕搭，岩石来了，在其前庭解决。 Then Israel sang the following:那么以色列唱如下：
“Spring up, O well; sing ye to it!” (Numbers 21:17) “春天了，啊，好的，你们要歌颂了！”（民数记21:17）
and it sprang up.它兴起。 Paul's instant addition of the words保罗的即时除的话
“[...]which rock was Christ” "[...]这磐石就是基督“
has Haggadistic elements which, in the national consciousness, had got mingled up with the great story of the wanderings in the Wilderness.有Haggadistic其中，在民族意识，所拥有的混杂着在旷野流浪了伟大的故事元素。 Seven such current national traditions are alluded to in St. Stephen's speech.七等当前国家传统，是暗示在圣士提反讲话。
Conclusions 结论
The Rabbinic teachings as recorded in the Talmudic writings was influential for Paul, and it is with these traditions in his mind that he had based his epistles on.拉比塔木德的著作中记载的教诲是影响力的保罗，它与这些传统在他心中，他是根据他的书信上。 Some of these stories have no basis in the Tanakh or the Old Testament, but only in the Talmud of the Jews.这些故事有些人没有在塔纳赫或旧约的基础，但只有在犹太人的犹太法典。 This clearly shows that Paul's claim of being an “apostle” of Jesus and was divinely “inspired” in his writings can certainly be cast into reasonable doubt.这清楚地表明，保罗的作为一个“使徒”耶稣的索赔，是神“灵感”在他的作品就一定能够把合理怀疑演员。 The evidences as shown above clearly shows that Paul had resorted to heavy borrowing from the Jewish traditions as recorded in the Talmudic writings.如上所示的证据清楚地表明，保罗诉诸从犹太传统沉重借贷记录在塔木德的著作。
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- English-Hebrew of Shemot Rabbah (Midrash Rabbah on Exodus), 7:12 [ 英语希伯来语Shemot拉巴 （在出埃及记米德拉士拉巴），7:12 [ back回 ] ]
- Midrash Tanchuma's Commentary on Exodus 32 , Samuel A. Berman (trans.), Midrash Tanhuma-Yelammedenu (KTAV Publishing, 1996), p. 米德拉士Tanchuma的述评出埃及记32，塞缪尔答：伯曼（译），米德拉士Tanhuma - Yelammedenu（KTAV出版社，1996），第 598 [ 598 [ back回 ] ]
- Rashi's Commentary on B'reshit (Genesis), 6:2 [ 赖希的述评B'reshit（创世纪），6:2 [ back回 ] ]
- Pesahim 112b, Babylonian Talmud [ Pesahim 112b， 巴比伦犹太法典 [ back回 ] ]
- Sanhedrin 89b, Babylonian Talmud [公会89b， 巴比伦犹太法典 [ back回 ] ]
