次经中有问题的地方

• 1 Maccabees contains several historical errors and anachronisms. For example, it places the high priest Onias III in the wrong timeframe (Feldman, p.60). It also attributes the introduction of coinage in Jerusalem to Simon Maccabeus, decades earlier than archaeological evidence suggests (Feldman, p.72).

• 2 Esdras (also called 4 Esdras) claims the exile lasted only 40 years when it was actually closer to 70 years. Scholars consider parts of it to have been written after the Bar Kochba revolt of 132-135 AD, which contradicts its purported authorship by Ezra in the 5th century BC (Nickelsburg, p.505).

• 2 Baruch falsely asserts that the Israelites remained in Egypt for 410 years rather than the biblically stated 430 years (Stone, p.167). Scholars generally date it to the late 1st century AD, making its claims about the biographies of Baruch and Jeremiah anachronistic (Stone, p.165).

• 3 Maccabees includes the names of Ptolemy IV and Cleopatra as contemporaneous rulers of Egypt, though they lived a century apart (Nickelsburg, p.507). Its portrayal of anti-Jewish persecutions under Ptolemy IV is unattested in any other sources (Feldman, p.325).

• 1 Esdras contains numerous contradictions and discrepancies compared to the books of Ezra and Nehemiah. For example, it presents Nehemiah and Ezra as contemporaries when they likely lived decades apart.

• Tobit contains notable anachronisms that place it after the 2nd century BC destruction of Nineveh, rather than during the Assyrian period when Tobit was set. Details like references to the construction of the temple also suggest a later date of composition.

• Judith includes historical details that are problematic, such as Nebuchadnezzar besieging Nineveh, which was destroyed centuries before his rule. It also inflates military numbers beyond what is considered plausible.

• The additions to Daniel, like Bel and the Dragon and Susanna, contain details that contradict what is known of Syrian and Persian customs from independent sources. Names are inaccurately rendered.

• 1 Maccabees contains anachronistic references to villages that did not exist yet and to cultural elements from a later Hellenistic period than it portrays.

References:
Feldman, L. H. "Prolegomenon." The Biblical Antiquities of Philo. Brill, 2007.
Nickelsburg, G. W. E. Jewish Literature Between the Bible and the Mishnah. Fortress Press, 2005.
Stone, M. E. "Introduction." Fourth Ezra. Brill, 1990.

• The Book of Tobit contains a number of historical inaccuracies, including the following:
  • The story of Tobit's journey to Media is set during the reign of Shalmaneser V, who ruled Assyria from 727 to 722 BC. However, Tobit's journey is actually set during the reign of Esarhaddon, who ruled Assyria from 681 to 669 BC.
  • The story of Tobit's encounter with the angel Raphael is set in the city of Ecbatana, which was the capital of Media. However, Ecbatana was not actually the capital of Media during the reign of Shalmaneser V or Esarhaddon.
• The Book of Judith contains a number of historical inaccuracies, including the following:
  • The story of Judith's slaying of Holofernes is set during the reign of Nebuchadnezzar II, who ruled Babylon from 605 to 562 BC. However, the story is actually set during the reign of Darius I, who ruled Persia from 522 to 486 BC.
  • The story of Judith's victory over the Assyrians is set in the city of Bethulia, which is not mentioned in any other historical sources.
• The Book of Esther contains a number of historical inaccuracies, including the following:
  • The story of Esther's rise to power is set during the reign of Ahasuerus, who is identified with Xerxes I, who ruled Persia from 486 to 465 BC. However, the story is actually set during the reign of Artaxerxes I, who ruled Persia from 465 to 424 BC.
  • The story of Esther's victory over Haman is set in the city of Susa, which was the capital of Persia during the reign of Xerxes I and Artaxerxes I. However, Susa was not actually the capital of Persia during the reign of Ahasuerus.
  • The Book of Baruch contains a number of historical inaccuracies, including the following:
    • The story of Baruch's journey to Babylon is set during the reign of Nebuchadnezzar II, who ruled Babylon from 605 to 562 BC. However, the story is actually set during the reign of Darius I, who ruled Persia from 522 to 486 BC.
    • The story of Baruch's encounter with the angel Jeremiah is set in the city of Babylon, which was the capital of Babylonia. However, Babylon was not actually the capital of Babylonia during the reign of Nebuchadnezzar II or Darius I.
  • The Letter of Jeremiah contains a number of historical inaccuracies, including the following:
    • The letter is purportedly written by the prophet Jeremiah, who lived during the 7th and 6th centuries BC. However, the letter is actually written by a later author, who lived during the 2nd or 1st century BC.
    • The letter contains a number of prophecies that are not fulfilled in the Bible. For example, the letter predicts that the Jews will be restored to their land and that the Temple in Jerusalem will be rebuilt. However, these prophecies are not fulfilled in the Bible.
  • The Book of Daniel contains a number of historical inaccuracies, including the following:
    • The story of Daniel's visions is set during the reign of Nebuchadnezzar II, who ruled Babylon from 605 to 562 BC. However, the story is actually set during the reign of Darius I, who ruled Persia from 522 to 486 BC.
    • The story of Daniel's encounter with the lions is set in the city of Babylon, which was the capital of Babylonia. However, Babylon was not actually the capital of Babylonia during the reign of Nebuchadnezzar II or Darius I.

For more information on the historical inaccuracies in the Apocrypha, see the following scholarly references:

• James H. Charlesworth, "The Apocrypha and Pseudepigrapha: A Guide to the Bible's Missing Books" (Oxford University Press, 2008).
• Michael D. Coogan, "The New Oxford Annotated Bible with the Apocrypha" (Oxford University Press, 2007).
• John J. Collins, "The Apocrypha: A Brief Introduction" (Eerdmans, 2003)

教义和正统信仰不符合的地方：

• Prayers for the dead - 2 Maccabees 12 advocates praying for the dead, which is rejected by Protestants based on Hebrews 9:27.

• Merit of good works - Sirach/Ecclesiasticus and Wisdom of Solomon teach justification through works, contradicting salvation by grace alone in Ephesians 2:8-9.

• Intercessory power of saints - 2 Maccabees 15 claims Jeremiah could provide atonement, but Hebrews 7:25 says Christ is the sole mediator.

• Indulgences - 2 Maccabees 12 Inspired Catholic doctrine of indulgences, rejected by Sola Fide in Ephesians 2:8-9.

• Purgatory - 2 Maccabees 12 references souls being cleansed after death, contradicting Romans 6:23 of going to heaven or hell.

• Priestly Prayer of Absolution - Esdras 4 endorses a sacramental view of confession to priests over a biblical priesthood of all believers.

• Virgin birth deception - The Protoevangelium of James teaches Mary was betrothed at 12 rather than being a virgin, as in Matthew 1:18-25.

• Angel worship - Tobit encourages devotion to angels rather than worshipping God alone as Christ taught in Matthew 4:10.

• Doctrine of Purgatory:
  The concept of Purgatory, a state of purification after death, is mentioned in some Apocryphal texts like 2 Maccabees (12:44-46). However, Protestant theology generally rejects the doctrine of Purgatory, as it is not explicitly supported by canonical texts in the Protestant Bible.

• Prayers for the Dead:
  Apocryphal books, such as Tobit (12:12) and 2 Maccabees (12:39-45), mention prayers for the dead. While some Protestant denominations may engage in prayers for the deceased, the practice is not as prevalent as in Catholic and Orthodox traditions, where the Apocryphal texts are considered authoritative.

• Salvation by Works:
  Certain Apocryphal texts emphasize the importance of good works for salvation. For example, Tobit (4:11; 12:9) and Sirach (3:30; 35:3) stress the significance of acts of righteousness. In contrast, Protestant doctrine generally emphasizes salvation by grace through faith alone, as expressed in passages like Ephesians 2:8-9 and Romans 3:28.

• Intercessory Prayers and Invocation of Saints:
  Some Apocryphal texts, such as Tobit (12:12) and Judith (9:1-4), mention intercessory prayers and the invocation of saints. While Catholic and Orthodox traditions view this as a legitimate practice, Protestant theology generally emphasizes direct access to God through Jesus Christ without the need for intermediary intercession.