次经中有问题的地方

历史错误与时代错位：

• 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).《马加比一书》 包含多处历史错误和时代错位。例如，它将大祭司奥尼亚三世（Onias III）置于错误的时间框架中（Feldman, p.60）。此外，它将耶路撒冷引入钱币的时间归于西门·马加比，比考古证据显示的时间早了几十年（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).《以斯拉二书》（又称《以斯拉四书》） 声称被掳时期仅持续40年，而实际接近70年。学者认为该书部分内容写于132-135年巴柯巴起义之后，这与其声称由公元前5世纪的以斯拉所著相矛盾（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).《巴录二书》 错误地声称以色列人在埃及居住了410年，而非圣经记载的430年（Stone, p.167）。学者普遍认为该书成书于公元1世纪晚期，这使其关于巴录和耶利米生平的描述出现了时代错位（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).《马加比三书》 将托勒密四世和克丽奥佩特拉列为同时代的埃及统治者，而两人实际相差一个世纪（Nickelsburg, p.507）。它所描述的托勒密四世时期对犹太人的迫害，在其他史料中均无记载（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.《以斯拉一书》 与以斯拉记和尼希米记相比，存在大量矛盾和差异。例如，它将尼希米和以斯拉描述为同时代人，而两人很可能相隔数十年。

• 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.《多比传》 包含显著的时代错位，将故事背景置于公元前2世纪尼尼微被毁之后，而非多比所处的亚述时期。关于圣殿建造的细节也显示其成书时间较晚。

• 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.《犹滴传》 包含有问题的历史细节，例如尼布甲尼撒围攻尼尼微，而尼尼微早在尼布甲尼撒统治之前数百年就已被摧毁。该书还夸大了军事人数，超出了合理的范围。

• 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.但以理书的附加部分（如《彼勒与大龙》和《苏撒拿》）包含与独立史料记载的叙利亚和波斯风俗相矛盾的细节，人名翻译也不准确。

• 1 Maccabees contains anachronistic references to villages that did not exist yet and to cultural elements from a later Hellenistic period than it portrays.《马加比一书》 包含对当时尚未存在的村庄的错误提及，以及晚于其所描述时期的希腊化文化元素。

References:参考文献：
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:《多比传》包含多处历史不准确之处，以下是其中几例：
  • 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.多比前往米底亚的旅程被设定在亚述王撒缦以色五世在位期间（公元前727-722年）。然而，实际故事背景应发生在以撒哈顿王在位期间（公元前681-669年）。
  • 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.多比与天使拉斐尔相遇的故事被设定在米底亚首都埃克巴坦那城。然而，在撒缦以色五世或以撒哈顿统治时期，埃克巴坦那实际上并非米底亚的首都。
• The Book of Judith contains a number of historical inaccuracies, including the following:《犹滴传》包含多处历史不准确之处，以下是其中几例：
  • 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.犹滴杀死荷罗孚尼的故事被设定在巴比伦王尼布甲尼撒二世在位期间（公元前605-562年）。然而，实际故事背景应发生在波斯王大流士一世在位期间（公元前522-486年）。
  • 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.犹滴战胜亚述人的故事被设定在伯图利亚城，但该城在其他任何历史文献中均未被提及。
• The Book of Esther contains a number of historical inaccuracies, including the following:《以斯帖记》包含多处历史不准确之处，以下是其中几例：
  • 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.以斯帖得宠掌权的故事被设定在亚哈随鲁王（被认为是薛西斯一世）在位期间（公元前486-465年）。然而，实际故事背景应发生在亚达薛西一世在位期间（公元前465-424年）。
  • 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.以斯帖战胜哈曼的故事被设定在书珊城，该城在薛西斯一世和亚达薛西一世统治时期是波斯的首都。然而，在亚哈随鲁王统治时期，书珊实际上并非波斯的首都。
  • The Book of Baruch contains a number of historical inaccuracies, including the following:《巴录书》包含多处历史不准确之处，以下是其中几例：
    • 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.巴录前往巴比伦的旅程被设定在尼布甲尼撒二世在位期间（公元前605-562年）。然而，实际故事背景应发生在大流士一世在位期间（公元前522-486年）。
    • 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.巴录与天使耶利米相遇的故事被设定在巴比伦城，该城是巴比伦尼亚的首都。然而，在尼布甲尼撒二世或大流士一世统治时期，巴比伦实际上并非巴比伦尼亚的首都。
  • The Letter of Jeremiah contains a number of historical inaccuracies, including the following:《耶利米书信》包含多处历史不准确之处，以下是其中几例：
    • 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.该书信据称是由公元前7-6世纪的先知耶利米所写。然而，实际作者是一位更晚期的作者，生活在公元前2世纪或1世纪。
    • 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.书信中包含多处未在圣经中应验的预言。例如，书信预言犹太人将回归故土，耶路撒冷的圣殿将重建，但这些预言在圣经中并未实现。
  • The Book of Daniel contains a number of historical inaccuracies, including the following:《但以理书》包含多处历史不准确之处，以下是其中几例：
    • 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.但以理异象的故事被设定在尼布甲尼撒二世在位期间（公元前605-562年）。然而，实际故事背景应发生在大流士一世在位期间（公元前522-486年）。
    • 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.但以理被扔进狮子坑的故事被设定在巴比伦城，该城是巴比伦尼亚的首都。然而，在尼布甲尼撒二世或大流士一世统治时期，巴比伦实际上并非巴比伦尼亚的首都。

For more information on the historical inaccuracies in the Apocrypha, see the following scholarly references:关于次经中历史不准确之处的更多信息，请参考以下学术著作：

• 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.为死人祷告 —— 《马加比二书》12章提倡为死人祷告，但新教基于希伯来书9:27拒绝这一做法。

• Merit of good works - Sirach/Ecclesiasticus and Wisdom of Solomon teach justification through works, contradicting salvation by grace alone in Ephesians 2:8-9.善行得救 —— 《便西拉智训》（Sirach / Ecclesiasticus）和《所罗门智训》教导靠行为称义，这与以弗所书2:8-9“因信称义、唯独恩典”的教导相矛盾。

• Intercessory power of saints - 2 Maccabees 15 claims Jeremiah could provide atonement, but Hebrews 7:25 says Christ is the sole mediator.圣徒的中保能力 —— 《马加比二书》15章声称耶利米能提供赎罪，但希伯来书7:25说基督是唯一的中保。

• Indulgences - 2 Maccabees 12 Inspired Catholic doctrine of indulgences, rejected by Sola Fide in Ephesians 2:8-9.赎罪券 —— 《马加比二书》12章启发了天主教的赎罪券教义，但被以弗所书2:8-9“唯独信心”的教义所拒绝。

• Purgatory - 2 Maccabees 12 references souls being cleansed after death, contradicting Romans 6:23 of going to heaven or hell.炼狱 —— 《马加比二书》12章提到死后灵魂需要洁净，这与罗马书6:23“或上天堂或下地狱”的教导相矛盾。

• Priestly Prayer of Absolution - Esdras 4 endorses a sacramental view of confession to priests over a biblical priesthood of all believers.司铎赦罪祈祷 —— 《以斯拉四书》支持向司铎告解的圣礼观点，与圣经“人人皆祭司”的教义不符。

• Virgin birth deception - The Protoevangelium of James teaches Mary was betrothed at 12 rather than being a virgin, as in Matthew 1:18-25.童女生子欺骗 —— 《雅各原始福音》教导马利亚12岁订婚，而不是马太福音1:18-25所记载的童女。

• Angel worship - Tobit encourages devotion to angels rather than worshipping God alone as Christ taught in Matthew 4:10.天使崇拜 —— 《多比传》鼓励对天使的敬奉，而不是基督在马太福音4:10所教导的单单敬拜上帝。