markvmax 的部落格

8. Manna issue 56 - Origin of Easter 復活節的起源

Do we know enough about this holiday to explain our non-observance?

我們是否足夠了解這個節日，以解釋自已不會慶祝？

Audrey Chan—Leicester, UK 英國萊斯特

For many Christians,

Easter is a season to commemorate the death,

but especially the resurrection, of Christ.

In the UK, there is little danger of anyone forgetting this holiday.

Each year, at least a month ahead,

high street stores and supermarkets remind consumers

by displaying a veritable assortment

of chocolate eggs and rabbits, greeting cards, and other Easter products.

對許多基督徒來說，

復活節是紀念基督的死，

但特別是紀念基督的復活。

在英國任何人忘記了這個節日幾乎沒危害。

每年，至少提早一個月，

主要實體商業街商店和超市就會提知消費者，

就展示各式各樣琳瑯滿目，

有巧克力蛋和巧克力兔子，賀卡及其他復活節商品。

As Christians in the True Jesus Church,

we do not celebrate Easter.

But just how much do we know about this festival?

Could we confidently explain to others the reasons for our non-observance?

Our friends from other churches may well wonder

why we seemingly overlook

what they view as the most important festival in the Christian calendar.

Do we know what to share with our children,

to redress some of the messages that they receive in school about Easter?

身為真耶穌教會的基督徒，

我們不慶祝復活節。

但我們究竟有多了解這個節日呢？

我們是否可自信地解釋給他人，自已不慶祝復的原因？

我們其他教會的朋友或許會很疑惑，

為什麼我們似乎去忽略了，

他們認為基督教節曆中最重要的節日。

我們是否知道自已該如何傳達給子女，

以糾正他們在學校接收到關於復活節的一些訊息？

HISTORICAL ORIGINS OF EASTER 復活節的歷史起源

The name “Easter” is linked to the Anglo- Saxon goddess of spring,

known variously as Eostre,1 Ostara,2 or Eastre.3

The Saxon people in Northern Europe

dedicated an annual festival to her

to give thanks for newness of life after the winter.

In the ancient Near East,

people used to worship female deities with similar sounding names

and who, again, were linked to spring and fertility rites.

They include Ishtar in Babylon and Astarte (Ashtaroth) in Phoenicia.

It is possible that they were worshipping the same deity,

albeit by different names.

“復活節”此名連結了盎格魯—撒克遜的春之女神，

她也被稱為 Eostre1 伊奧絲翠，Ostara2 歐斯塔拉 或 Eastre3 伊斯翠。

北歐的撒克遜人

每年都為祂會舉行祭祀節日，

以感謝冬季過後生命新生。

在古代近東，

人民習慣崇拜一些名字相似的女神祇，

而她們也連結到春天與生育的儀式。

他們包括，例如巴比倫的“伊絲塔 Ishtar” 和腓尼基的“雅施塔蒂 Astarte”（“亞斯他錄 Ashtaroth”）。

可能他們正崇拜同一位神祇，

不過只是有不同名字。

History also tells us that

when the early missionaries started evangelizing in Northern Europe,

they allowed the Anglo-Saxon people to retain their pagan practices

to limit any adverse reactions to the Christian message,

and to make their conversion easier.4

The missionaries won their converts,

and by the eighth century,

the Anglo-Saxon Christians began commemorating the resurrection of Christ

with the festival they called Eastra,

later changed to Easter.5

歷史也告訴我們，

那時早期許多傳教士開始向北歐傳教，

他們允許盎格魯—撒克遜人保留自已的異教習俗，

以減少任何對基督教訊息的負面反應，

來使他們更容易改信。4

許多傳教士贏得他們改教，

到了八世紀，

盎格魯撒克遜基督徒開始紀念基督的復活，

同時也慶祝他們稱為伊斯翠的節日（Eastra），

後來演變為復活節（Easter）。5

Leading up to this development

was the deviation of the post-apostolic church from the biblical truth.

Step by step, it altered the original message of Jesus and the apostles.

The changes included

replacing the Saturday Sabbath with observance of the first day of the week (Sunday)

as a weekly celebration of Jesus’ resurrection,

known as the “Lord’s Day.”6

This was followed closely

by the institution of an annual Christian Passover, the Pascha,7

to commemorate the resurrection of Jesus,

most likely in the second century.8

會導致這種發展的原因，

就是後使徒教會偏離了聖經真理。

漸漸的它改變了耶穌與眾使徒原本的訊息。

這些改變包括了，

以每週的第一天（星期日）來取代星期六的安息日

作為每週慶祝耶穌復活的日子，

又以“主日”為眾所知。 6

其後又緊隨的是，

設立年度的基督教逾越節，即 the Pascha 希臘文逾越節，7

以紀念耶穌的復活，

很可能是在西元二世紀。 8

At the First Council of Nicaea in AD 325,

it was decreed that

all churches should observe the Christian Pascha on the Sunday

following the first full moon after the spring equinox.

Today, Christian churches in the West

continue the practice decreed at Nicaea

and celebrate Easter on a Sunday between March 22 and April 25.

西元 325 年第一次尼西亞大公會議時，

頒布法令，

全部教會應於週日守基督教越復活節，

接著春分後的第一次滿月。

如今西方基督教會，

仍沿用尼西亞大公會議的詔令，

於3 月 22 日至 4 月 25 日之間的星期日慶祝復活節。

Easter Traditions 復活節傳統

The legacy of early missionaries

accommodating the pagan customs of the Northern European converts

remains to this day

—Easter is full of customs linked to spring and fertility rites.

In addition,

over the centuries, Christians have added numerous other local customs:

早期傳教士的典範，

包容了北歐改信者的異教習俗，

至今仍然存在，

—復活節充滿了連結到春天和生育儀式的習俗。

此外，

經過幾個世紀，基督徒又增添了很多其他地方的習俗：

‧ The Easter rabbit came from the tradition

that the goddess Eostre’s favorite animal was the hare.

In pagan cultures, the hare represents love, growth, and fertility

—all of which have obvious associations with spring.

‧ 復活節兔子來自於一個傳統，

因為女神伊奧絲翠最愛的動物是野兔。

在異教文化中，野兔象徵戀愛，成長與生殖力，

—那全部有很明顯關連節春天。

‧ Exchanging eggs symbolizes rebirth.

In pagan cultures, they are linked to the rising or birth of the new sun.

The reappearance of spring after winter

was a cause for great celebration.

Anglo-Saxon mythology says that

Eostre’s hare laid brightly colored eggs for the children.

Later on, eggs were associated with the rebirth

or resurrection of Christ,

perhaps because it was associated with the rock tomb from which He emerged.

Many rituals were developed during the medieval period,

including decorating, throwing, rolling, or hiding eggs for children to find.

The term “Easter egg” entered the English language around 1825,

and the first chocolate eggs were introduced around 1880.

‧ 交換彩蛋象徵重生。

在異教文化中，他們連結到新太陽的升起。

再現冬去春來，

就是一件值得盛大慶祝的活動。

盎格魯撒克遜神話中，

伊奧絲翠的野兔產下色彩鮮豔的彩蛋給孩子。

後來，彩蛋關聯到基督的重生或復活，

或許是因為它關聯到基督祂復活的石墓。

在中世紀時期，發展了許多儀式，

包括裝飾彩蛋，投擲彩蛋，滾動彩蛋或藏匿彩蛋給孩子去尋找。

“復活節彩蛋 Easter egg”一詞約於 1825 年進入英語詞彙，

第一批巧克力彩蛋大約在 1880 年問世。

‧ In England, the making of hot cross buns on Good Friday9

came from Tudor times when they were called “cross buns.”

They were made with yeast, currants, and spices

and marked with the symbol of the cross.

These probably started off as wheat cakes made during pagan spring festivals.

In the Bible, we come across the people of Judah

preparing such cakes for the “queen of heaven” (Ashtaroth)

in the time of Prophet Jeremiah

(cf. Jer 7:18).

Other customs include:

‧ 在英國，耶穌受難日製作熱十字麵包，

源自於都鐸王朝時期，那時它們被稱為「十字包」。

這些麵包由酵母，葡萄乾和香料製成，

並且以十字架的標誌裝飾。

這些事最初開始可能在異教春季節期時製作的小麥餅。

在聖經中，我們看到猶大人，

做餅給“天后”（亞斯他錄）

在先知耶利米的時代

（參考，耶 7：18）。

其他的習俗包括：

‧ Wearing a new hat and clothes on Easter Sunday to symbolize rebirth.

‧ 復活節主日戴新帽，穿新衣，來象徵重生。

‧ Eating fish on Good Friday, and all Fridays,

by Christians who decreed a day of fasting

(or at least refraining from meat)

to mark the day that Christ was crucified.

‧ 在耶穌受難日以及所有星期五吃魚

這是基督徒為了紀念基督被釘十字架而規定的齋戒日（或至少不吃肉）。

‧ Eating lamb, which has been associated with Easter,

because Christ was the Paschal Lamb.

‧ 吃羊肉，這與復活節有關，

因為基督就是逾越節的羔羊。

IS EASTER BIBLICAL? 復活節符合聖經嗎？

Nowhere in the Bible can we find the teaching

to observe an annual Christian Pascha or Easter.

So, the simple answer to “Is Easter biblical?” is “No.”

The origins of Easter reveal

that it is actually the product of an evolving early church,

religious politics, and acquiescence to pagan culture.

It illustrates how significantly the teachings and practices of the church altered

shortly after the apostles died.

聖經並沒有任何地方我們可以找到這種教導，

要慶祝每年的基督教逾越節或復活節。

所以，“復活節符合聖經嗎？”簡單的答案就是“不符合。”

復活節的起源表明，

它實際上是早期教會發展演變，

宗教性政治以及默許異教文化。

這說明了，教會的教導與作法是怎麼發生重大的改變，

在使徒過世後不久。

The Greek church historian Socrates of Constantinople (born 380)

wrote that it most likely evolved from local practice in some churches.

He acknowledged

that neither Jesus nor the apostles instructed believers to observe this feast:

君士坦丁堡希臘教會史學家的蘇格拉底（生於西元 380 年）

寫道，那很有可能是源自於某些教會的地方習俗。

他承認了，

即非耶穌，亦非使徒有指示眾信徒要守此節日：

…each individual in every place, according to his own pleasure,

has by a prevalent custom celebrated the memory of the saving passion.

The Saviour and his apostles have enjoined us by no law to keep this feast…

the feast of Easter came to be observed in each place

according to the individual peculiarities of the peoples

inasmuch as none of the apostles legislated on the matter.10

…各地每個人都依照自己的喜好，

依照普遍的習俗，都曾慶祝救主受難的紀念活動。

救主及祂的使徒都並無以任何律法命令我們去禁止守這個節日…

復活節的慶祝活動於各地逐漸形成，

取決於各民族的個別獨特性，

因為沒有任一位使徒就此事製訂律法。 10

Returning to the Teachings of the Bible 回到聖經的教導

The Bible does not teach us to observe Easter;

what it does tell us is that Jesus instituted a sacrament for believers to keep.

During the final Passover meal with His disciples,

Jesus broke unleavened bread,

telling them that it was His body,

and then passed round the cup of the fruit of the vine,

indicating that it was His blood

(Lk 22:19, 20; Mt 26:29; 1Cor 5:8, 10:17).

In doing this, He gave the meal a whole new significance and methodology.

聖經並沒有教導我們要守逾越節；

而是告訴我們，耶穌設立了一種聖禮，要讓信徒遵守。

在最後與祂門徒的逾越節晚餐，

耶穌擘開無酵餅，

告訴他們這是祂的身體，

然後傳遞葡萄果汁的杯子，

表明那是祂的血。

（路 22：19，20；太 26：29；林前 5：8，10：17）

如此行，祂賦予這頓晚餐全新的意義和執行方式。

Jesus particularly instructed, 耶穌特別指示，

“Take, eat; this is My body which is broken for you;

do this in remembrance of Me….

This cup is the new covenant in My blood.

This do, as often as you drink it, in remembrance of Me.”

(1 Cor 11:24, 25)

“24這是我的身體，為你們捨（有古卷：擘開）的，你們應當如此行，

為的是記念我。...

25這杯是用我的血所立的新約，你們每逢喝的時候，要如此行，為的是記念我。”

（林前 11：24, 25）

The apostle Paul later wrote, 使徒保羅後者寫道，

“For as often as you eat this bread and drink this cup,

you proclaim the Lord’s death till He comes.”

(1 Cor 11:26)

“26你們每逢吃這餅，喝這杯，是表明主的死，直等到他來。”

（林前 11：26）

In other words, Jesus wanted us to keep this sacrament

(the Holy Communion, cf. 1 Cor 10:16)

to commemorate His death

—to remember that He offered up His body for our sake

and shed His blood for us.

換句話說，耶穌希望我們遵守這個聖禮

（聖餐禮，參考，林前 10：16）

以紀念祂的死亡，

—來記得祂為我們的原故而獻上自己祂的身體，

並為我們流出自已的寶血。

Importantly, we note that

Jesus gave no instructions

or instituted any practices for us to follow

in relation to the following:

重要的是，我們注意到，

耶穌沒有給任何指示，

或設立任何做法給我們遵行，

與下面事項有關：

‧ the frequency of holding the Holy Communion

‧舉行聖餐儀式的頻率

‧ the need for an annual feast to commemorate

either His death or His resurrection

‧ 需要每年舉行聚餐來紀念，

不是祂的死亡，就是復活

‧ the designation of any or all Sundays

as days of special significance in light of His resurrection.

‧ 指定任何或全部主日，

作為特殊意義的日子，以紀念祂的復活。

Jesus’ words and Paul’s words are,

“as often as you eat this bread and drink this cup,”

indicating that we are simply to hold the Holy Communion on a regular basis.

And each time we do,

we have the opportunity

to remember the sacrifice and grace of salvation

given to us by our Lord Jesus Christ.

Any other requirement falls outside of the truth,

as set out in the Bible.

耶穌和保羅的話是：

“每逢你們吃這餅，喝這杯”，

表示我們只要定期舉行聖餐禮。

每次我們如此行，

我們都有機會，

來紀念犧牲和救贖的恩典，

由我們主耶穌基督賜給我們。

任何其他的要求都違背真理，

正如聖經所記載。

Worshipping the True God 敬拜真神

As Christians, we worship the one true God

—a jealous God who detests idols

(Ex 20:3-5).

This accounts for why the Bible repeatedly tells Christians

to avoid all things connected with idols

(Acts 15:20; 1 Cor 10:14-22; Gal 5:16-21; 1 Jn 5:21).

身為基督徒，我們敬拜獨一真神

—是一位忌邪的神，祂憎恨偶像

（出 20：3-5）

這解釋了為何聖經一再告誡基督徒，

要遠離一切與偶像關聯的事物

（徒 15：20；林前 10：14-22；加 5：16-21；約壹 5：21）

But while no God-fearing Christian

would wittingly commit outright idolatry,

the fact is, customs long-associated with paganism,

including those associated with Easter,

have become intermingled with Christian culture.

The problem is that

it has been all so insidious

that most Christians either have not noticed

or do not understand its significance.

雖然沒有哪一個敬畏神的基督徒，

會故意公然偶像崇拜，

但事實是，習俗長期與異教連結，

包括了那些關連到復活節，

已經交纏了基督教文化。

問題在於，

那一切都如此隱蔽，

以至於大多數基督徒要不是沒有注意，

就是不理解其意義。

The actions of the post-apostolic church remind us

of the warning given by God to the people of Israel

concerning the need not to emulate the Canaanites:

後使徒教會的行為提醒我們，

神曾警告以色列人，

要注意不要效法迦南人：

“Take heed to yourself

that you are not ensnared to follow them,

after they are destroyed from before you,

and that you do not inquire after their gods, saying,

‘How did these nations serve their gods?

I will do likewise.’

You shall not worship the Lord your God in that way”…

(Deut 12:30, 31)

“30那時就要謹慎，

不可在他們除滅之後隨從他們的惡俗，陷入網羅，

也不可訪問他們的神說：

'這些國民怎樣事奉他們的神，

我也要照樣行。'

31你不可向耶和華─你的神這樣行”...

（申 12：30-31）

The Israelites did not heed the warning

and became influenced by the surrounding nations,

such that they brought idolatrous practices into their worship of God.

In doing so, they provoked God’s wrath time and time again.

以色列人沒有注意警告，

反而受到周圍列國的影響，

以至於他們帶入偶像崇拜作法來敬拜神。

如此一來，他們一次又一次觸怒神。

DEALING WITH EASTER CELEBRATIONS 應付復活節慶祝活動

We know that God wants us, as believers,

to remain within the boundary of the truth, which is His word

(Jn 19:17).

We should not add to it nor deviate from it.

Therefore, with regards to Easter,

which we know to be unbiblical,

the obvious course of action is not to celebrate it

and to carry on with life as normal.

But this approach is probably more straightforward for some of us than others.

For those of us with children, for example,

there are issues such as school activities, Easter parades,

invitations to egg hunts, and Easter gifts to negotiate.

So many of the activities during this particular season

seem to focus on youngsters.

What can we do?

我們知道，身為信徒，神希望我們，

持守於真理的界限內，也就是祂的話語

（約 19：17）。

我們不應增添經節或偏離真理。

因此，對於復活節，

我們知道它不符合聖經，

很明顯的做法就是不要慶祝它，

並繼續照常生活。

但這種方式對我們某些人來說，會比其他人可能更直接。

例如，我們這些有孩子的人，

會有很多問題，像是學校活動，復活節遊行，

彩蛋尋寶活動邀請，以及交換復活節禮物，都要好好處理。

在這種特殊時期有許多活動，

看起來都聚焦年輕人。

我們該怎麼辦呢？

Easter Products 復活節商品

Firstly, concerning seasonal products,

we will do well to bypass them in the shops.

There is really no need to buy chocolate Easter eggs or bunnies

when there are plenty of other alternatives to satisfy a sweet tooth.

And, by explaining to our children the reasons for not celebrating Easter,

they will learn not to ask for them.

首先，關於季節性的產品，

我們若能在商店裡避開它們就好。

因為真的沒有必要去買巧克力復活節彩蛋或兔子，

而卻有很多其他選項可以滿足你甜食的味蕾。

而且，藉由給自已孩子解釋原因，為何不慶祝復活節，

他們就學會不要求去買那些東西了。

Some people may argue

that chocolate Easter eggs are just confectionary, nothing more.

But if we deliberately sought them out and bought them,

we would be giving our children mixed messages,

setting a poor example to the brothers and sisters around us,

and be actively supporting the Easter trade.

有些人可能會爭論，

巧克力復活節彩蛋不過是糖果而已，沒其他含意。

但如果我們刻意去尋找且購買它們，

自已就會傳遞給自已孩子前後矛盾的訊息，

給我們周圍兄弟姐妹樹立了壞榜樣，

並且成為積極支持復活節商業活動。

However, there are also issues of proportionality and common sense.

This means that, should friends give us or our children Easter eggs,

there is no need to over-react!

We need to be mindful that, in the majority of cases,

people give Easter eggs out of seasonal habit

rather than because they actually celebrate Easter in a religious way.

然而，還有比例上和常識方面的問題。

這就代表，自已朋友應該送我們或我們孩子復活節彩蛋嗎，

其實沒有必要過度反應！

我們需要小心，大多數情況下，

人們贈予復活節彩蛋是出於節慶習俗，

而不是因為他們真的以宗教方式來慶祝復活節。

So, in the case of those friends we know well enough,

we may feel we can decline their gifts graciously while explaining why.

In other cases, a polite thanks followed by a brief explanation about

why we cannot reciprocate will suffice.

It does not need to be a big issue.

Hopefully, they will understand and not repeat the gesture the following year.

In a multi-cultural society,

most people are very accepting of different beliefs.

Moreover, it is a good opportunity to start a conversation about Easter

and to share our faith.

And who knows where it will lead?

所以，在那些我們很熟悉朋友的情況下，

我們可能覺得自已可禮貌的婉拒他們的禮物，並解釋原因。

在其他的情況，禮貌道謝後，接著簡短解釋有關，

自已為何無法回禮，就足夠了。

這種情況不該成為一件大問題。

希望他們能夠理解，明年不用重複這個舉動。

在一個多元文化的社會裡，

大多數的人都可很好接納不同的信仰。

此外，這也是一個好機會，可開啟關於復活節對話，

且分享自已的信仰。

有誰知道這話題會走向何方呢？

Easter Activities 復活節活動

With regards to school and community activities,

if we have young children,

we can explain to the teacher or relevant person about our faith

and what we wish or do not wish our children to participate in.

If we have older children,

they can explain to the teacher themselves

but may need help from us in preparing to say.

Nowadays, schools and other organizations are culturally aware and accommodating

and would not force any child to do anything that is against his faith.

關於學校與社區的活動，

如果我們有小孩，

我們就可向老師或相關人員解釋我們的信仰，

以及我們希望或不希望自已子女可參與的那些活動。

如果我們有長大的孩子，

他們就可以自己向老師解釋，

但可能會需要我們的幫助，來準備發聲。

如今，學校及其他機構都具有文化意識和包容性，

不會強迫任何小孩，去做任何違背其信仰的事情。

There are some obvious activities

that you may wish to consider withdrawing your children from

—these include church services, egg hunts, or Easter parades.

But with regards to school plays,

some parents may not mind their children taking part

when they involve straightforward re-enactments of Bible stories,

or if the event is not celebratory in nature.

有些很明顯的活動，

您可能想要讓自已的孩子考慮退出，

—這些事包括，教會禮拜、彩蛋尋找活動，或復活節遊行。

但對於學校戲劇表演，

有些家長可能不介意自已孩子參加，

前提是他們直接涉及聖經故事重現聖經重演，

或假如此活動本身並非慶祝取向的。

State schools in the UK seem to have adopted quite a balanced approach

in terms of how to deal with religious festivals

—they tend to organize activities in such a way as to inform,

rather than to promote or celebrate.

But if this is not the case where your children are educated,

or if you do not feel comfortable with your children

taking part in the activities,

then you can always exercise your right to withdraw them from those activities.

英國的公立學校似乎早就採取一種相當平衡的做法，

關於如何來處理宗教節日，

—他們傾向組織一些活動，用這樣的方式來通知，

而非去推廣或慶祝。

但若這並非您子女受教區域的情況，

或者如果您感到不自在，有關您的孩子，

去參加這些活動，

那麼您隨時行使自已的權利，去讓他們退出這些活動。

From personal experience,

I think that children who go to church schools

will face greater challenges during the festive seasons

because they work to a religious ethos,

and parents need to factor this in when selecting a school for their children.

根據個人的經驗，

我認為小就讀教會學校，

在節慶期間都會面臨更大的挑戰，

因為教會學校會秉持著宗教的精神，

家長要考慮到這一點，在為自已孩子選擇學校時。

The best approach of all is to equip our children

with the correct information about festivals such as Easter.

They need to be aware of what the Bible teaches

and what are simply human traditions and add-ons.

一切最好的方法就是讓我們孩子裝備好，

掌握關於節慶的正確資訊，例如復活節。

他們需要知道聖經的教導，

以及哪些只是人為的傳統和附加內容。

The church has an obvious role to play in addressing the issue of festivals

as part of the Religious Education curriculum, as do parents.

This will serve to counter-balance any erroneous information

that they might receive in school and elsewhere

and will help them to be able to share their faith with others.

Having said this, as parents we also need to equip ourselves with the right knowledge

if we are to guide our children and set good examples.

教會有著一項很明顯的扮演角色，在處理節慶的問題，

成為宗教教育課程的一部份，家長同理。

這將發揮制衡作用平息任何錯誤的訊息，

他們可能在學校或其他地方所接觸到的，

並會幫助他們分享自已的信仰給別人。

話雖如此，身為家長我們也需要自已掌握正確的知識，

假如我們要去引導自已孩子，樹立好榜樣。

Looking into the history of Easter,

we find that it evolved from practices within the post-apostolic church,

which had strayed from the truth.

It is not a festival

that was either instituted or taught by Jesus or the apostles.

We also see that, over the centuries,

people have incorporated pagan practices

that are now part and parcel of the way the festival is celebrated.

探討復活節的歷史，

我們發現它源自後使徒教會內部的作法，

那時的教會已經偏離了真理。

它並非是一個節日，

不是由耶穌或是由使徒所設立或教導。

我們也看到，幾個世紀以來，

人們早就吸收了異教習俗，

如今這些習俗已成為復活節運作方式的一部分。

It is therefore with good reason

that the True Jesus Church does not observe Easter.

But we need to address practical issues,

including how to deal with the social elements of the holiday season

and how to guide our children to stay within the truth.

因此，有很好的理由，

真耶穌教會不慶祝復活節。

但我們需要處理一些實際問題，

包括如何處理節慶期間的社交元素，

以及如何引導自已的孩子堅守真理。

May God grant us His wisdom

so that we can do what is pleasing in His sight and glorify Him in our lives.

願神賜給我們智慧，

使我們可行祂眼中喜悅之事，並在生活中榮耀祂。

1. Bede the Venerable, De Ratione Temporum 1:5

(Peter Quentel for Johann Prael, 1537).

1. 比德尊者，暫時的合理性 1：5

（彼得·昆特爾，為約翰·普拉爾著，1537 年）。

2. Urlin, E.L., Festival, Holy Days, and Saints’ Days

(Gale Research Company, Book Tower, 1979 年).

2. Urlin, E.L.，節慶，聖日與聖徒紀念日，

（Gale Research Company，Book Tower，1979 年）。

3. Toller, T. Northcote, An Anglo-Saxon Dictionary

Based on the Manuscript Collections of the Late Joseph Bosworth.

(Oxford at the Clarendon Press, 1898).

3. Toller, T. Northcote，盎格魯撒克遜語字典，

基於已故約瑟．博斯沃思的手稿收藏。

（牛津克拉倫登出版社，1898 年）

4. Frazer, J., The Golden Bough, p. 361

(Wordsworth Editions Ltd, 1993 年).

4. Frazer, J.，金樹枝， 361 頁

（華茲華斯出版社，1993 年）。

5. The New Unger’s Bible Dictionary, ed, Harrison, R.K.

(Moody Press, 1988).

5.溫格爾聖經詞典，哈里森 R.K. 編輯

（穆迪出版社，1988 年）。

6. Encyclopaedia Britannica, Vol 4, p603

(Encyclopaedia Britannica Inc. 1980).

6.不列顛百科全書，第 4 卷，603 頁

（不列顛百科全書公司，1980 年）

7. Greek for “Passover”.

7. 希臘文的“逾越節”。

8. Pamphilus, Eusebius, Ecclesiatical History,

Book 4, Chapter 14, trans., Cruse, C.F.

(Baker Book House, 1994).

8. 旁非羅，優西比烏，教會史，

第 4 卷，第 14 章，克魯斯，C.F.譯

（貝克書屋，1994 年）。

9. Derived from “God’s Day.”

9. 源自“神之日”。

10. Schaff, P., Socrates and Sozomenus: Ecclesiastical Histories

(Christian Literature Publishing Co., 1886).

10. 沙夫，P.，蘇格拉底與索佐梅努斯：教會史》

（基督教文學出版社，1886 年）

小頁 markvmax@hotmail.com

歡迎主內同靈來信加入翻譯