有形證據

因為當我們告訴你我們的主耶穌基督的降臨時,我們並沒有遵循巧妙設計的故事,而是見證了他的威嚴。 二 彼得 一:十六
在这个部分:
儘管對耶穌的信仰一直存在懷疑的力量,但任何人都無法隱藏對他的證據的數量。如果你很好奇,你所要做的就是以開放的心態和心去看。願意並能夠和平、理性地接收信息。你甚至可以像我曾經那樣,以懷疑論者的身份進行搜索,並找到成堆的反對任何事情的論據。我從來沒有找到無可辯駁的事實,也沒有找到令人信服的證據。他們總是充斥著各種假設,或毫無根據的主張。我們應該總是嘗試尋找任何東西,好像它可能是真相,也可能不是。那是一種開放的心態。
先知以賽亞

先知耶利米

亞哈斯王

納坦-梅萊赫/
伊夫·哈默萊克

納坦-梅萊赫/
伊夫·哈默萊克

這是唯一一個所謂的“宗教”,其中“挖掘”帶您一路回到時間的起源,並且一路上都有證據。支持聖經的證據幾乎每 天都在被更多地發現。 “他”已經離開了足夠你來找他。他想讓你去尋找,他想讓你找到他,而他的“隱藏議程”,一直都是愛和目標。我們在這裡的時間很短,主要是為了做出選擇。
聖經考古
這些視頻絕對充滿了驚人而令人敬畏的信息。他們不僅驗證了聖經中的幾個故事,而且驗證了其中的許多故事。與其他部分相比,這個有形證據部分相對較短,但那是因為它並不是真正關於著作。這主要是關於我們可以從地下拉出什麼。有形的證據是我們可以看到和触摸到的東西,所以細節最好留在精彩的視頻中。觀看和享受,無論如何,自己出去看看這些東西。
“ 四十考古聖經事實-聖經是一本真正的歷史書!” 36:33
“證明聖經是真實的考古發現” 1:19:05
“在大衛城發現了印有聖經中名字的印章” 2:48
“大衛城大衛王宮的證據” 5:30
“希律宮內,希律大帝的古宮” 27:31
《考古與聖經:聖彼得之家》 7:36
“JERUBBAAL:圣经中 Gideon 的昵称已被发掘!Yosef Garfinkel 教授解释道” 30:04
杰里科出土:杰里科考古解释33:45
“本丢彼拉多向凯撒报告耶稣的事令人震惊!” 13:42
探索约书亚在以色列的祭坛9:09
Belshazzar

The Bible speaks of Belshazzar, the king of Babylon killed by the Persians Daniel 5:30. The archeological evidence at the time had Nabonidus as the last king of Babylon. Critics of the Bible quickly jumped on this difference between the archeological record and the Bible. Belshazzar was actually the SON of Nabonidus. Nabonidus lived in Arabia, and Belshazzar was the acting king of Babylon who was killed by the Persians.
Seen in this photo is the Nabonidus Chronicle, an ancient Babylonian text which chronicles the reign of Belshazzar's father and also documents the period during which Belshazzar was regent in Babylon.
Mesha Stele
Moabite Stone

Discovering the MOABITE STONE...MATCHES the Bible! 18:09
The Mesha Stele, also known as the Moabite Stone, is a black basalt monument bearing an inscription by the ninth century B.C.E. Moabite King Mesha. Discovered in 1868 at Dhiban, Jordan (biblical "Dibon," the capital of Moab), the inscription of 34 lines is the most extensive document ever recovered referring contemporaneously to ancient Israel.
The inscription seems to parallel an episode in 2 Kings 3: Jehoram of Israel makes an alliance with Jehoshaphat king of Judah and an unnamed king of Edom (south of Judah) to put down his rebellious vassal Mesha; the three kings have the best of the campaign until Mesha, in desperation, sacrifices to his god Chemosh either his eldest son or the eldest son of the king of Edom; the sacrifice turns the tide, "there came great wrath against Israel", and Mesha apparently achieves victory. This apparent correspondence is the basis of the usual dating of the inscription to about 840 BCE, but André Lemaire has cautioned that the identification is not certain and the stele may be as late as 810 BCE.
The translation:
I am Mesha [1], son of Kemoshyat, king of Moab, the Daibonite.
My father ruled over Moab for thirty years.
But then I ruled after my father.
I made this shrine [2] for Kemosh in Qarḥoh.
(It is) a shr[ine of deli]verance, [3]
because he delivered me from every king (?),
and because he raised me above all my enemies. [4]
Omri was the king of Israel,
and he oppressed Moab for a long time,
because Kemosh was angry at his nation.
Then his son succeeded him,
and he declared, “I will oppress Moab,” too.
He said that during my reign,
but I rose above him and his family.
Israel was destroyed — completely destroyed! —
even though Omri had conquered the land as far as Mehadaba.
He stayed there through his reign and half his son’s reign,
forty years,
but Kemosh returned it during my reign.
I built Baalmaon,
and I made a reservoir in it,
and I built Qiryaten.
The population of Gad had always lived in the nation of Aṭarot,
and the king of Israel had built up Aṭarot.
But I attacked the city and seized it.
I killed the city’s entire population as tribute (?) for Kemosh and Moab;
I plundered the altar of its patron god [5],
and I relocated it (to be) before Kemosh in Qiryat.
I settled the populations of Sharon and Maḥarat in (Aṭarot).
Kemosh then said to me, “Go and seize Nabo from Israel.”
So I went out at night, and I fought with them
from the break of dawn until past noon.
I seized it, and I killed everyone —
seven thousand male citizens, male immigrants,
female citizens, female immigrants, and fertile girls — [6]
because I had devoted them to destruction for Ashtar-Kemosh. [7]
Then I took the vessels of YHWH from there,
and I relocated them (to be) before Kemosh.
The king of Israel had built Yahaṣ,
and he stayed there while he was fighting with me.
But Kemosh drove him out for me.
I took two hundred men from Moab — their entire unit.
I brought (the unit) up to Yahaṣ,
and I seized it to enrich Daibon.
I am the one who built up Qarḥoh, [8]
the garden’s walls and the citadel’s walls.
I am the one who built its gates,
and I am the one who built its towers.
I am the one who built the palace,
and I am the one who made the retaining walls of the reservoir
for the spring in the city center.
(There had been no cistern in the city center of Qarḥoh,
so I told all the people,
“Each household should make their own cistern.”)
I am the one who dug ditches for Qarḥoh,
using the captives from Israel.
I am the one who built Aro’er,
and I am the one who made the road by the Arnon River,
and I am the one who built up Bet Bamot after it was destroyed.
I am the one who built Beṣer back from rubble,
using the population of Daibon —
for everyone in Daibon obeyed me.
I am the one who ruled over hundreds
in the cities I added to the nation.
I am the one who built Mehadaba, Bet Diblaten, and Bet Baalmaon,
and I brought up there the l[ambs? …]
[…] sheep (?) of the nation.
(As for) Ḥawronen, the House of David had lived in [it …]
Then Kemosh told me, “Go out to fight Hawronen.”
So I went out and [attacked the city, and I seized it,
and it was restored by] Kemosh during my reign.
[The remaining couple of lines are very fragmentary.]
Posted by:
CURSED! The Mount Ebal Curse Tablet (Part One): Digging for Truth Episode 200 25:31
CURSED! The Mount Ebal Curse Tablet (Part Two): Digging for Truth Episode 201 25:37
El Arish and The Exodus

In the tiny museum of Isma’ilya, northeast of Cairo, is an artifact that corroborates the Biblical Exodus.. It’s known as the “El Arish Stone”. It is a piece of black granite weighing two tons, measuring 4 feet in length, and 2.5 feet in width. It was found in 1887 on a farm at El Arish, lying on its side. At the time, it was being used as a water trough for cattle. When archaeologist Frances Llewellyn Griffith found the slab of granite, his clue to its value was the hieroglyphics. By the writing, he dated the object to the Ptolemaic period, specifically the 30th Dynasty (380-360 BC), when it was probably used as a shrine. The inscriptions seem to refer to events some 1200 years earlier (c. 1500 BC) and appear to tell the story of the Exodus, but with a twist: this story is told from Pharaoh’s point of view.
The black granite inscription corroborates the story of the parting of the sea, as told in Exodus 14. There is a unique hieroglyph on it: three waves and two knives. Egyptologist James Hoffmeier has suggested that we look at the hieroglyphic literally. Seen in this way, the obvious translation is the “parting of the sea” or the “parted sea”.
The El Arish stone was being used for water for cattle, some of the inscriptions have been eroded, leaving the ones on the right and back sides of the monument mostly intact. In all, 74 lines are still legible. One line seems to be referencing Moses: he is referred to as the “Prince of the Desert” and his Israelite followers are called the “evil ones” or “evil-doers”. The Egyptian text also tells about how Pharaoh chased the Queen Mother, Tefnut, presumably the royal princess that once raised Moses, as she was leaving with the departing Israelites. This corroborates the Talmud (Sotah 12a) which states that the princess left on the Exodus, marrying the Israelite leader, Caleb son of Yefuneh.
The stone also seems to be reporting some of the Biblical plagues, including prolonged darkness and a terrible tempest. Furthermore, it mentions a specific location next to where the sea parted. The place is called “Pekharti”. Remarkably, this exact place is mentioned in Exodus 14:2,9 as the location where the Israelites camped just prior to the parting of the sea. In the Book of Exodus, it is called “Pi-hahiroth”.
If all this is not enough the Torah states that, as he was dying, the Biblical patriarch Jacob/Israel blessed his son Joseph wishing for Joseph’s children to “fishify” i.e., that they ”increase in the land like fish”. For this blessing, he made up a new word; “fishify”, “Idgu” in Hebrew (Genesis 48:16). Later, when the Israelites are leaving on the Exodus they take the bones of Joseph with them to the Promised Land (Exodus 13:19). Shockingly, the El Arish stone says that when the “evildoers” left Egypt, they took “Dagai” with them. The exact nickname given by the Torah to Joseph!
Isn’t is curious how academics can ignore inconvenient archaeology... That proves the Bible? Post by : https://www.facebook.com/1mill.creationist
Read what the stone says and more about it here
https://blogs.timesofisrael.com/decoding-the-el-arish-stone-blog-entry-1/
https://blogs.timesofisrael.com/decoding-the-el-arish-stone-blog-entry-2/
https://blogs.timesofisrael.com/decoding-the-el-arish-stone-blog-entry-3/
Merneptah Stele



The Merneptah Stele, also known as the Israel Stele is an inscription by Merneptah, a pharaoh in ancient Egypt who reigned from 1213 to 1203 BCE. It is now housed at the Egyptian Museum in Cairo.
The text describes Merneptah's victory over the ancient Libyans and their allies, but the last three of the 28 lines deal with a separate campaign in Canaan, then part of Egypt's colonial conquest. Israel is mentioned by name. It is one of four known inscriptions from the Iron Age that mention Israel by name, with the others being the Mesha Stele, the Tel Dan Stele, and the Kurkh Monoliths.
One of the most important discoveries that relate to the time of the Exodus is the Merneptah stele which dates to about 1210 BC. Merneptah, the king of Egypt, boasts that he has destroyed his enemies in Canaan. The black granite stele primarily commemorates a victory in a campaign as he states: Plundered is the Canaan with every evil; Carried off is Ashkelon; seized upon is Gezer; Yanoam is made as that which does not exist; Israel is laid waste, his seed is not; The word "Israel" here is written in Egyptian with the determinative for people rather than land. This implies that Israel did not have a king or kingdom at this time. This would be the time of the judges. The text also implies that Israel was as strong as the other cities mentioned, and not just a small tribe.
In 1896 W. M. Flinders Petrie discovered the Merneptah Stele -- also known as the Israel Stele or Victory Stele of Merneptah -- in the first court of Merneptah's mortuary temple at Thebes.
It is inscribed on the reverse of a large granite stele originally erected by the Ancient Egyptian king Amenhotep III, but later inscribed by Merneptah who ruled Egypt from 1213 to 1203 BC.
https://answersingenesis.org/archaeology/merneptah-stele/
Evidence for Ancient Israel Discovered in Egypt 6:16
The Curse Tablet

In March of 2022, a lead curse tablet was deciphered to be the oldest mention of YHWH, the name revealed by God to Moses himself. It happened to be found at the excavated location of Joshua's altar on Mt. Ebal. Joshua's altar has been dated to 1406 BC, EXACTLY 40 years after the Exodus from Egypt, and lines up with the crossing of the Jordan.
Mt. Ebal was called the mountain of curses in Deuteronomy 27. This is another reason the tablet is a remarkable find. It may be connected with the renewal of the covenant (Joshua 8:30-35)
The tablet reads:
"Cursed, cursed, cursed – cursed by the God YHW.
You will die cursed.
Cursed you will surely die.
Cursed by YHW – cursed, cursed, cursed."
The Egyptian Scarab of Thutmoses III, believed by many to be the pharaoh during the Exodus, is dated to the time period as well (It all lines up)
Last but not least, this is direct evidence that the Bible was written when It was purported to be, not centuries later as it is often asserted by critics and naysayers.
證據模式

這些視頻來自一個人,他發現自己和我們許多人處於同樣的境地,充滿了信仰危機。當您到達生活中某個點時,您很可能認為,可能沒有任何東西可以支撐您的信念。時間來看看是否有任何真實的證據支持聖經所說的。
製作這些視頻的人們做得非常出色,我真的相信上帝會在他們的每一個步驟中為他們提供支持。當我第一次看到這些東西時,我真的沒想到太多實質。我當然沒想到他們會像現在這樣井井有條,井井有條或深入。當然,只有一種查找方法,所以我買了它們。
讓我說,我為這些視頻打出的全壘打感到驚訝和喜悅。我非常驚喜。他解釋了我通過個人搜索發現的所有同樣奇怪的事情。在觀看這些影片之前,我曾經走過出埃及記的法老王的踪跡,而我得出的文學結論是,拉美裔人並沒有聲稱這是拉美裔人所聲稱的那個時期,感。還有另一位拉美西斯(拉美西斯),他住的更早,並且非常適合模具。但是,我走的路很長,並且有很多切線,並且共享稀疏的證據。這不是我可以輕鬆張貼或動彈的內容。這些視頻很好地解釋了這一切,這個人去了那裡,並親自得到了答案。
我不能寬恕這些視頻。請訪問該網站並下載或購買這些視頻,以深入,深入地研究每個主題。
“證據模式:出埃及記-完整預告片” 3:39
Amenhotep II as Pharaoh of the Exodus (Part One): Digging for Truth Episode 146 25:41
Exodus Pharaoh EXPLAINED! 22:13
Tomb of the Exodus Pharaoh: What Was Found & Why You Don't Know About It! 26:12
We Have An Absolute Date For The Exodus.
In this next video, archeologists have determined an exact date, and point of reference for other biblical dates including the Exodus! This is one of the most amazing finds in our lifetime. It confirms that the Biblical timeline for the Exodus is indeed the correct one, and not the commonly accepted timeline concerning the pharaoh of the exodus.
How we KNOW the dates for the Old Testament! 27:11
聖經之外的文學證據

塔西佗

約瑟夫斯

小普林尼

薩摩薩塔的盧錫安

巴比倫塔木德
介紹
儘管有壓倒性的證據表明新約是準確可靠的歷史文獻,但許多人仍然不願意相信它所說的,除非還有一些獨立的、非聖經的證詞來證實它的陳述。在他的一本書的介紹中,FF 布魯斯講述了一位基督教通訊員的故事,他被一位不可知論的朋友告知,“除了約瑟夫斯等人的晦澀引用之外,”除了聖經之外,沒有任何關於耶穌生平的歷史證據。 [1] 他寫信給布魯斯,這讓他“在[他的] 精神生活中感到非常擔憂和一些小不安”。 [2] 他在信的結尾問道:“這樣的抵押證明是否可用,如果沒有,是否有缺乏的原因?” [3] 這個問題的答案是,“是的,這樣的抵押證明是可用的”,我們將在本文中研究其中的一些。
來自塔西佗的證據
讓我們從歷史學家埃德溫·山內(Edwin Yamauchi)所說的“可能是新約之外對耶穌最重要的參考”的一段話開始我們的探究。 [4] 羅馬歷史學家塔西佗在報導尼祿皇帝決定將公元 64 年摧毀羅馬的大火歸咎於基督徒的決定時寫道:
尼祿將罪孽……歸咎於一個因其可憎之事而憎恨的階級,即被民眾稱為基督徒的階級。克里斯托斯這個名字的由來,在提比略統治期間,在……龐蒂烏斯·皮拉圖斯 (Pontius Pilatus) 手中遭受了極大的懲罰,一種最惡作劇的迷信,因此暫時得到了證實,不僅在猶太地區再次爆發,邪惡的第一個來源,但即使在羅馬...... [5]
我們可以從這種對耶穌和早期基督徒的古老(而且相當冷漠)的引用中學到什麼?請注意,首先,塔西佗報告說基督徒的名字源自歷史人物 Christus(來自拉丁語)或 Christ。據說他“遭受了極端的懲罰”,這顯然暗指了被稱為釘十字架的羅馬處決方法。據說這發生在提比略統治期間和本丟·皮拉圖斯 (Pontius Pilatus) 的判決中。這證實了福音書中關於耶穌之死的大部分內容。
但是,我們如何看待塔西佗相當神秘的聲明,即基督的死簡要地檢驗了“一種最惡作劇的迷信”,這種迷信隨後不僅出現在猶太地區,也出現在羅馬?一位歷史學家認為,塔西佗在這裡“間接……見證了早期教會確信被釘十字架的基督已經從墳墓中復活”。 [6] 雖然這種解釋無疑是推測性的,但它確實有助於解釋一個快速發展的宗教的奇怪現象,這種宗教基於對一個被釘在十字架上的罪犯的崇拜。 [7] 不然怎麼解釋呢?
來自小普林尼的證據
關於耶穌和早期基督教的另一個重要證據來源可以在小普林尼寫給圖拉真皇帝的信中找到。普林尼是小亞細亞比提尼亞的羅馬總督。在大約公元 112 年的一封信中,他向圖拉真詢問了對那些被指控為基督徒的人進行法律訴訟的適當方式的建議。 [8] 普林尼說他需要就這個問題諮詢皇帝,因為每個年齡、階層和性別的人都被指控為基督教徒。 [9]
普林尼在信中的某個地方講述了他從這些基督徒中了解到的一些信息:
他們習慣於在某個固定的日子天亮之前聚會,當他們以交替的詩句唱一首讚美基督的讚美詩,就像讚美神一樣,並以莊嚴的誓言約束自己,不做任何惡行,但絕不犯下任何欺詐、盜竊或通姦行為,絕不要偽造他們的承諾,也不要在他們被要求交出信託時拒絕;之後他們的習慣是分開,然後重新聚在一起分享食物——但食物是普通而無辜的食物。 [10]
這段經文為我們提供了許多關於早期基督徒信仰和實踐的有趣見解。首先,我們看到基督徒定期在某個固定的日子聚會敬拜。其次,他們的敬拜是指向基督的,表明他們堅信他的神性。此外,一位學者將普林尼關於向基督唱讚美詩的說法解釋為“向神唱”,這是對一個相當獨特的事實的引用,即“與其他受崇拜的神不同,基督是一個生活在地球上的人”。 [11] 如果這種解釋是正確的,那麼普林尼就明白基督徒將一個真實的歷史人物當作上帝來崇拜!當然,這完全符合新約關於耶穌既是神又是人的教義。
普林尼的信不僅幫助我們了解早期基督徒對耶穌的看法,還揭示了他們對耶穌教義的高度尊重。例如,普林尼指出,基督徒“以莊嚴的誓言約束自己”,不違反各種道德標準,這些標準源自耶穌的道德教義。此外,普林尼提到的基督徒共進一餐的習俗可能暗指他們遵守聖餐和“愛情盛宴”。 [12] 這種解釋有助於解釋基督教聲稱這頓飯只是“普通和無辜的食物”。他們試圖反駁有時由非基督徒提出的“儀式同類相食”的指控。 [13] 當時的基督徒謙卑地駁斥了這種對耶穌教義的誹謗攻擊。我們今天有時也必須這樣做。
約瑟夫斯的證據
或許在聖經之外對耶穌最顯著的提及可以在第一世紀猶太歷史學家約瑟夫斯的著作中找到。在他的猶太古史中,他有兩次提到耶穌。第二個不太具啟發性的參考資料描述了猶太公會對一位“雅各”的譴責。約瑟夫斯說,這位雅各是“耶穌的兄弟,即所謂的基督”。 [14] FF Bruce 指出這與保羅在加拉太書 1:19 中將雅各描述為“主的兄弟”的說法一致。 [15] Edwin Yamauchi 告訴我們,“很少有學者質疑”約瑟夫斯真的寫了這段話。 [16]
儘管這個簡短的參考很有趣,但還有一個更早的參考,這確實令人驚訝。被稱為“Testimonium Flavianum”的相關部分聲明:
大約在這個時候,耶穌活著,他是一位智者,如果確實應該稱他為人的話。因為他……做出了驚人的壯舉……他就是基督。當彼拉多...定他被釘十字架時,那些... . .愛上他並沒有放棄自己對他的感情。第三天他出現了……復活了……而基督徒部落……並沒有……消失。 [17]
約瑟夫斯真的是這樣寫的嗎?大多數學者認為該段落的核心起源於約瑟夫斯,但後來被一位基督教編輯修改,可能在公元 3 至 4 世紀之間[18] 但為什麼他們認為它被改變了?約瑟夫斯不是基督徒,很難相信除了基督徒之外還有任何人會做出這些陳述。 [19]
例如,聲稱耶穌是一個智者的說法似乎是真實的,但限定短語“如果確實應該稱他為人”,則令人懷疑。這意味著耶穌不僅僅是人類,約瑟夫斯不太可能會這麼說!也很難相信他會斷然斷言耶穌是基督,尤其是當他後來稱耶穌為“所謂的”基督時。最後,關於耶穌在第三天向他的門徒顯現而復活的說法,因為它肯定了耶穌的複活,不太可能來自非基督徒!
但是,即使我們忽略了這段經文中存在問題的部分,我們仍然有大量關於聖經中耶穌的確鑿信息。我們讀到他是一個智者,他表現出驚人的壯舉。儘管他在彼拉多手下被釘在十字架上,但他的追隨者繼續他們的門徒訓練並被稱為基督徒。當我們將這些陳述與約瑟夫斯後來將耶穌稱為“所謂的基督”的說法結合起來時,就會出現一幅相當詳細的圖畫,與聖經的記載非常吻合。越來越多的人認為“聖經中的耶穌”和“歷史上的耶穌”是一回事!
巴比倫塔木德的證據
在大約公元 70-500 年間彙編的猶太拉比著作集《巴比倫塔木德》中,只有少數明確提到耶穌。考慮到這個時間框架,很自然地認為,較早的提及耶穌比後來的更有可能在歷史上更可靠。就塔木德而言,最早的編纂時期發生在公元 70-200 年之間。 [20] 這一時期對耶穌最重要的參考是:
逾越節前夕,耶穌被絞死。行刑前四十天,一位傳令官……喊道:“他要出去被石頭打死,因為他行巫術,引誘以色列人背道。” [21]
讓我們來研究一下這段經文。你可能已經註意到它指的是一個叫“葉舒”的人。那麼為什麼我們認為這是耶穌呢?實際上,“Yeshu”(或“Yeshua”)是耶穌名字在希伯來語中的發音方式。但是這段經文說耶穌“被絞死”是什麼意思?新約不是說他被釘十字架了嗎?確實如此。但是“被絞死”這個詞可以作為“被釘十字架”的同義詞。例如,加拉太書 3:13 宣布基督被“絞死”,而路加福音 23:39 將這個詞應用於與耶穌同釘十字架的罪犯。 [22] 所以塔木德宣稱耶穌在逾越節前夕被釘十字架。但是傳令官的呼喊要用石頭打耶穌呢?這可能只是表明猶太領袖打算做什麼。 [23] 如果是這樣,羅馬的介入改變了他們的計劃! [24]
這段經文還告訴我們耶穌為什麼被釘十字架。它聲稱他使用巫術並引誘以色列叛教!由於這個指控來自一個相當敵對的來源,如果耶穌的描述與新約中的有些不同,我們不應該太驚訝。但如果我們考慮到這一點,這些指控對耶穌可能意味著什麼?
有趣的是,這兩種指控在正統福音書中都有相似之處。例如,對巫術的指控類似於法利賽人指控耶穌“靠鬼王別西卜”趕鬼。 [25] 但請注意這一點:這樣的指控實際上傾向於證實新約關於耶穌行神蹟的說法。顯然,耶穌所行的神蹟已經得到充分證實,不容否認。唯一的選擇是將它們歸咎於巫術!同樣,引誘以色列叛教的指控與路加對猶太領袖的描述相似,他們指責耶穌用他的教導誤導了國家。 [26]這樣的指控傾向於證實新約中耶穌強有力的教導事工的記錄。因此,如果仔細閱讀,《塔木德》中的這段話證實了我們對新約中關於耶穌的大部分了解。
來自盧錫安的證據
Samosata 的 Lucian 是二世紀的希臘諷刺作家。在他的一部著作中,他對早期基督徒的描述如下:
基督徒……直到今天還崇拜一個人——一位介紹他們新穎儀式並因此被釘在十字架上的傑出人物……他們最初的立法者給他們留下了深刻的印象,他們都是兄弟,從他們皈依的那一刻,否認希臘諸神,崇拜被釘在十字架上的聖人,並遵守他的法律。 [27]
儘管盧錫安在這裡是在嘲笑早期的基督徒,但他確實對他們的創始人發表了一些重要的評論。例如,他說基督徒崇拜一個人,“他介紹了他們的新儀式。”儘管這個人的追隨者顯然對他評價很高,但他的教導激怒了許多同時代的人,以至於他“因此被釘在十字架上”。
雖然盧錫安沒有提到他的名字,但他顯然指的是耶穌。但是,耶穌教導什麼來激起這樣的憤怒呢?根據盧西安的說法,他教導所有人從皈依的那一刻起就是兄弟。這已經足夠無害了。但這種轉變涉及到什麼?它涉及否認希臘諸神,崇拜耶穌,並按照他的教導生活。不難想像有人會因為教那個而被殺。雖然盧錫安並沒有這麼明確地說,但基督教否認其他神靈,加上他們對耶穌的崇拜,暗示了耶穌不僅僅是人類的信念。由於他們為了敬拜他而否認其他神,他們顯然認為耶穌是比希臘所提供的任何神都更偉大的神!
結論
讓我們總結一下我們從這次對古代非基督教來源的檢查中學到的關於耶穌的知識。首先,約瑟夫斯和盧西安都表明耶穌被認為是有智慧的。其次,普林尼、塔木德和盧西安暗示他是一位強大而受人尊敬的老師。第三,約瑟夫斯和塔木德都表明他執行了奇蹟般的壯舉。第四,塔西佗、約瑟夫斯、塔木德和盧西安都提到他被釘十字架。塔西佗和約瑟夫斯說這發生在本丟彼拉多的領導下。塔木德宣稱它發生在逾越節前夕。第五,塔西佗和約瑟夫斯都可能提到基督教對耶穌復活的信仰。第六,約瑟夫斯記載耶穌的追隨者相信他是基督,或彌賽亞。最後,普林尼和盧西安都表明基督徒把耶穌當作上帝來敬拜!
我希望你看到這一小部分古代非基督教資源如何幫助證實我們從福音書中對耶穌的認識。當然,也有許多關於耶穌的古代基督教信息來源。但是,既然正典福音的歷史可靠性已經確立,我邀請您閱讀這些,以了解權威的“耶穌的生平”!
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筆記
FF 布魯斯,新約之外的耶穌和基督教起源(密歇根州大急流城:William B. Eerdmans Publishing Company,1974),13。
同上。
同上。
Edwin Yamauchi,引自 Lee Strobel, The Case for Christ (Grand Rapids, Michigan: Zondervan Publishing House, 1998), 82。
塔西佗,年鑑 15.44,引自史特博,基督的案例,82。
ND Anderson, Christian: The Witness of History (London: Tyndale, 1969), 19, 引自 Gary R. Habermas, The Historical Jesus (Joplin, Missouri: College Press Publishing Company, 1996), 189-190。
Edwin Yamauchi,引自 Strobel,The Case for Christ,82。
普林尼,書信 x。 96,引自布魯斯,基督教起源,25;哈貝馬斯,《歷史上的耶穌》,198。
同上,27。
普林尼,字母,翻譯。威廉·梅爾莫斯 (William Melmoth),牧師。 WML Hutchinson 著(劍橋:哈佛大學出版社,1935 年),第一卷。 II, X:96,引自哈貝馬斯,歷史耶穌,199。
M. Harris,“在早期古典作者中對耶穌的引用”,在福音視角 V,354-55 中,E. Yamauchi 引用,“新約之外的耶穌:證據是什麼?”,在火中的耶穌,編輯。作者:Michael J. Wilkins 和 JP Moreland(密歇根州大急流城:Zondervan 出版社,1995 年),p。 227,註釋 66。
哈貝馬斯,《歷史上的耶穌》,199。
布魯斯,基督教起源,28。
約瑟夫斯,古物 xx。 200,引自布魯斯,基督教起源,36。
同上。
Yamauchi,“新約之外的耶穌”,212。
Josephus, Antiquities 18.63-64,引用自 Yamauchi,“新約之外的耶穌”,212。
同上。
約瑟夫斯的“Testimonium Flavianum”的另一個版本在 10 世紀的阿拉伯版本中倖存下來(布魯斯,基督教起源,41)。 1971 年,Schlomo Pines 教授發表了一篇關於這段話的研究。這段話很有趣,因為它缺少許多學者認為是基督教插補的大部分有問題的元素。事實上,“正如 Schlomo Pines 和 David Flusser 所言,反對約瑟夫斯撰寫原始文字的論據甚至都不適用於阿拉伯文本,這是很有道理的,特別是因為後者被審查的可能性較小教會”(哈貝馬斯,歷史耶穌,194)。這段經文是這樣寫的:“當時有一個聰明人,名叫耶穌。他的行為很好,(他)有德行。猶太人和其他國家的許多人都成為了他的門徒。彼拉多定他釘十字架和死。但那些成為他門徒的人並沒有放棄他的門徒身份。他們報告說他在被釘十字架後三天向他們顯現,並且他還活著;因此他可能是彌賽亞,關於眾先知曾述說奇事。” (引自 James H. Charlesworth, Jesus Within Judaism, (Garden City: Doubleday, 1988), 95,引自 Habermas, The Historical Jesus, 194)。
哈貝馬斯,歷史耶穌,202-03。
巴比倫塔木德,翻譯。 I. Epstein (倫敦: Soncino, 1935), vol. III, 公會 43a, 281,引自哈貝馬斯,歷史耶穌,203。
哈貝馬斯,《歷史上的耶穌》,203。
見約翰福音 8:58-59 和 10:31-33。
哈貝馬斯,歷史上的耶穌,204。另見約翰福音 18:31-32。
馬太福音 12:24。我從布魯斯那裡收集了這個觀察,基督教起源,56。
路加福音 23:2, 5。
Lucian, "The Death of Peregrine", 11-13, in The Works of Lucian of Samosata, transl.由 HW Fowler 和 FG Fowler 編寫,4 卷。 (牛津:克拉倫登,1949 年),卷。 4.,引自哈貝馬斯,歷史耶穌,206。
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