《讨拉》讲述了神命令亚伯拉罕宰杀他唯一的儿子的故事，但它没有称他为以实玛利，而是称他为以撒。由于这一改动，故事发生的时间和地点也随之改变了。

The Torah told the story of God’s commandment to Abraham to slaughter his only son, and instead of calling him Ishmael, it called him Isaac, and because of this change, the time and the place, where the story occurred, has changed.

以下是《讨拉》（Torah）中的一些内容：

Some of what comes in the Torah is as follows:

“他说：‘带上你的儿子，就是你所爱的独生子以撒，去往摩利亚地……’……他便来到神指示他的那地方……天使说：‘不要向童子下手，也不可害他，因为我现在知道你敬畏神，你没有将你的独生子留下不给我。’于是亚伯拉罕称那地方为‘耶和华必预备’，直到今日人还说：‘在耶和华的山上必有预备。’耶和华说：‘我指着自己起誓，因为你做了这事，没有留下你的独生子，我必定赐福给你，使你的后裔繁多，好像天上的星，海边的沙；你的后裔必得着仇敌的城门。你的后裔，因你听从了我的话，地上万民都必因他得福。’”（创世记 22:1-18）

“he said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah;……. and went to the place of which God had told him…. He said, “don’t lay your hand on the boy or do anything to him, for now I know that you fear God, , seeing you have not withheld your son, your only son, from me….. So Abraham called the name of that place, “The LORD will provide”; as it is said to this day, “on the mount of the LORD it shall be provided.” I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall posses the gate of his enemies, and in your offspring shall all the nations of the earth be blessed thy seed shall all the nations of the earth be blessed, because you have obeyed my voice.” (Genesis: 22/1-18).

如前所述，关于先知穆罕默德ﷺ的降临，有好几处预言，我们可以看到篡改和偏见的手在试图掩盖这些预言。

As mentioned earlier, there are several prophecies of the coming of the prophet Muhammad (PBUH), and we can see the hand of alteration and prejudice trying to conceal these prophecies.

这明显是对经文的篡改：把以撒的名字放在以实玛利的位置上。以撒从来不是亚伯拉罕唯一的儿子，而经文三次将被宰的人称为“独子”，我们已经看到，以实玛利在十四年间确实是亚伯拉罕唯一的儿子。

It is a clear alteration to insert the name of Isaac, who was never the only son of Abraham, instead of Ishmael. Describing the slaughtered as “the only son” repeated three times, and we have seen that Ishmael was the only son of Abraham for fourteen years.

易卜拉欣的第一个儿子是以实玛利，这一点得到了确认，尽管他是撒拉的女仆夏甲所生，而易卜拉欣后来才娶了夏甲。

The fact that Ishmael was Abraham’s first son is kept even though he was the son of Hajar, Sarah’s servant, whom he took as a wife later.

母亲的身份并不改变他是长子这一事实，也不改变他的地位。

The status of the mother does not change the fact that he was the first son, nor does it change his status.

“如果一个人有两个妻子，一个被爱，一个不被爱，被爱的和不被爱的都为他生了儿子，而长子是不被爱的妻子所生，那么在他把所有的产业分给众子的日子，他不可以把被爱之妻所生的儿子当作长子，而超过那作为长子的、不被爱之妻所生的儿子，而是要承认那不被爱之妻所生的长子，把他所有的一切加倍分给他，因为他是他力量的initial，长子的权利属于他。”（申命记

In the Torah, “If a man has two wives, the one loved and the other unloved, and both the loved and the unloved have borne him children, and if the firstborn son belongs to the unloved, then on the day when he assigns his possessions as an inheritance to his sons, he may not treat the son of the loved as the firstborn in preference to the son of the unloved, who is the firstborn, but he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the first fruits of his strength. The right of the firstborn is his.” (Deuteronomy:

(21/15-17) 这条给以色列人子民的神圣命令体现了上帝的公义,以色列人理应率先执行。上帝对以实玛利,这个婢女之子,是否不公?祂是否与祂将要施加于仆人身上的公义相矛盾?

21/15-17) This divine command to the children of Israel expresses God’s justice, and Israel should be the first to implement it. Was God unjust to Ishmael the son of the servant? Did He contradict the justice that He will impose over his servants?

在证明被献祭的不是以撒的证据中，有一点是：亚伯拉罕在以撒出生之前就已被许诺获得祝福和后裔，并且他的后代将多如天上的星星。

Among the evidence, proving that Isaac was not the slaughtered is that Abraham was promised blessings and offspring before Isaac was even born. That he will be as many as the number of the stars.

（参见《创世记》17/21）命令他宰杀此子并非考验，因为他知道这个儿子将会有蒙福的后裔。

(See Genesis 17/21) The command to slaughter him was not a test, because he knew that this son would have a blessed offspring.

根据巴拿巴福音书（我们在此仅将其作为辅助性引文使用），耶稣曾这样说道。门徒们对他说："老师啊，摩西书上写着，应许是在以撒身上立的。"耶稣叹息着回答："确实如此记载，但写下这话的不是摩西，也不是约书亚，而是我们那些不敬畏神的拉比！我实在告诉你们，如果你们留意天使加百列的话，就会发现我们文士和教师的恶意……"以撒怎么会是长子呢？当以撒出生时，以实玛利已经七岁了。"（巴拿巴福音书：44/1-11）而在通行的律法书中，二人相差十四年（参见创世记：16/16，21/5）。

Jesus, according to Barnabas’ Bible, which we use here only as a supportive quotation, stated this. The disciples said to him, “O master, it is written in the Book of Moses, that the promise was made in Isaac." Jesus answered with a groan: "It is so written, but Moses did not write it, nor Joshua, but rather our rabbis, who do not fear God! Truly I say to you, that if you consider the words of the angel Gabriel, you shall discover the malice of our scribes and doctors …..." How is Isaac firstborn, if when Isaac was born Ishmael was seven years old?” (Barnabas: 44/1-11), and in the common Torah, there were fourteen years between them (See Genesis: 16/16, 21/5).

因此，被宰杀的那个儿子是以实玛利，而神的山位于他所居住的土地上；亚伯拉罕顺服神的命令，几乎就要宰杀他唯一的儿子，之后，祝福便在他的后裔中为亚伯拉罕保存了下来。

Therefore, the slaughtered one is Ishmael and God’s mountain is located in the land he lived in, and the blessing is preserved for Abraham in his offspring after he surrendered to the command of God and almost went ahead to slaughter his only son.

犹太教徒和基督教徒篡改了被宰杀者的名字，也篡改了这个故事所发生的圣地的名称。

Jews and Christians have altered the name of the slaughtered, and they altered the name of the holy place in which the story took place.

撒玛利亚人的《摩西五经》称它为“被引导的土地”，而希伯来文《圣经·旧约》称它为“al marya”，这可能是“al marwa”一词的变体。Marwa是位于禁寺（麦加圣寺）内的一座山，也是易卜拉欣之子易斯玛仪成长的地方。

The Samaritan Torah called it “the guided land”, while the Hebrew Torah called it “al marya” and possibly it is an alteration of the word “al marwa”, which is the name of a mountain located inside the Holy Mosque in Mecca that is the place, where Ishmael grew up.

希伯来文和撒玛利亚文的经文都称此地为“上帝的山”，而当时并没有任何地方使用这一名称；因此，犹太人对其具体位置的说法并不一致。撒玛利亚人说：这是基利心山。希伯来人则说：这是耶路撒冷的山，会幕是在该故事发生数世纪之后，建在这座山上的（历代志下 3:1）。

Both the Hebrew and Samaritan texts agree on calling this location “God’s mountain”, and that name was not used for any place at that time; therefore, the Jews did not agree in specifying its location. The Samaritans said: It is the mountain of Garzeem. The Hebrews said that it is the mountain of Jerusalem, on which the tabernacle was built several centuries after the story (Chronicles 2:3-1).

在《圣经词典》中，Post博士说："多数人认为会幕的所在地，就是亚伯拉罕准备献上以撒的那个地方；然而，根据撒玛利亚人的传统，献上以撒的地点是在基利心山（Garzeem）上。"1

In the Holy Bible’s Dictionary, Doctor Post says, “most people think that the location of the tabernacle is the same location where Abraham was getting ready to sacrifice Isaac; however, according to the Samaritan tradition the location to slaughter Isaac was on the mountain of Garzeem. 1

耶稣会神父版的校对人员说:“历代志下(3:1)提到摩利亚与阿拉伯之间的对应关系,耶路撒冷的会幕将在那里建造。然而,该经文所指的是一片名为摩利亚的土地,这一名称在其他任何地方都未曾提及,而宰牲的地点仍然不明。”

The Jesuit priesthood edition proofreaders say, “The second book of Chronicles (3/1) matches between Morya and Alrabya over which the Jerusalem tabernacle will be built. However, the text points to a land by the name of Morya, that is not mentioned in any other location and the slaughtering location remains unknown”.

事实上，这个地点是可以确定的，因为献祭的故事发生在被引导之地，也就是崇拜之地，即麦加或巴兰。他们的分歧恰恰证明这一点是正确的，而他们一致认为该地点的名称是“上帝之山”，这也是正确的。然而，他们在确定地点上的分歧源于各自的猜测，并且他们把它与一些名称联系起来，而这些名称是在该事件发生数个世纪之后才出现的。他们忽略了当时在这一地点建造的圣殿，它被称为“上帝的殿”，正如该地的那座山被称为“上帝之山”一样。

The fact is that the location is known, because the slaughtering story took place in the guided land, which is the land of worship, and that is Mecca or Paran. Their disagreement is proof that this is right, and their agreement that the name of the location is God’s mountain is correct. However, their disagreement on locating the place was due to their guessing, and they have connected it to names that only appeared several centuries after the incident. They have ignored the holy house that was built in this spot at that time, and it was called God’s house, just as the mountain in that spot was called God’s mountain.

这一分歧仍是区分撒玛利亚人与希伯来人的最重要的分歧之一。耶稣注意到了这一分歧,因为有一次一位撒玛利亚妇人来到他面前,向他询问真正应当敬拜的地点。耶稣告诉她,那地方既不是撒玛利亚人的基利心山,也不是希伯来人建造会幕所在的以巴路山。妇人对他说:"先生,我看出你是一位先知。我们的祖先在这山上敬拜,你们却说,应当敬拜的地方是在耶路撒冷。"耶稣对她说:"妇人,你当信我,时候将到,你们拜父,不在这山上,也不在耶路撒冷。你们所拜的,你们不知道;我们所拜的,我们知道,因为救恩是从犹太人出来的。但时候将到,现在就是了,那真诚拜父的人要用心灵和诚实拜他,因为父正寻找这样拜他的人。神是心灵,拜他的人必须用心灵和诚实拜他。"(约翰福音 4:19-24)

This disagreement remains one of the most important disagreements that distinguish the Samaritans and the Hebrews. Jesus realized this disagreement, as at one time a Samaritan woman went to him, and asked him about the real location designated for worship. Jesus told her that the place is not the Samaritan Garzeem Mountain nor was it the Hebrew Aybal Mountain on which the tabernacle was built. The woman said to him: "Sir, I perceive that you are a prophet. Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where the people ought to worship." Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth, for the father is seeking such people to worship him. God is Spirit, and those who worship him must worship in Spirit and truth.".” (John: 4/19-24).

谁是朝向与撒玛利亚人和希伯来人不同方向叩拜的真正之人?他们是尚未降生的新民族,因为除穆斯林之外,没有任何其他民族宣称其礼拜的朝向是神圣的,而每年有数百万穆斯林前往的正是这一朝向。

Who are the true people who prostrate in a direction other than the one of the Samaritans and the Hebrews? They are the new nation that has not been born yet, because no other nation claimed holiness of their prayer's direction other than Muslims, the direction in which millions of Muslims travel every year.

耶稣关于真正叩拜者的时刻所说的话："但时候将到，现在就到了"，意思是快要来临，而不是立刻。在《马太福音》中："耶稣对他说：‘你说的是。’"

The words uttered by Jesus, about the time of the true prostrates “But the hour is coming, and is now here”, meaning soon not immediately. In Matthew: "Jesus said to him, “you have said so.

但我告诉你们，从今以后，你们将看见人子坐在大能者的右边，驾着天上的云而来。"（马太福音 26:64）而那些被对面说话的人都已经死了，不复存在，他们并没有看见他驾着云而来。

But I tell you, from now on you will see the son of man seated at the right hand of power and coming on the clouds of heaven.” (Mathew: 26/64) and all the addressed have died and no longer exist, and they did not see him coming on the clouds.

同样,耶稣说:"他又对他说:我实实在在地告诉你们,你们将看见天开了,神的使者在人子身上上去下来。"(约翰福音 1:51),并参见(撒母耳记上 15:28)。

Similarly, Jesus said: "And he said to him, “truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of man." (John: 1/51), and see (Samuel 1: 15/28).

先知弥迦提到了麦加、圣殿（禁寺），以及人们前往阿拉法特山朝觐。"在末后的日子，耶和华殿的山必坚立在诸山之上，高过众岗；万民必流归向这山。必有许多国的民说：'来罢，我们可以上耶和华的山，到雅各神的殿中。'"（弥迦书 4:1-2）

The prophet Micah mentioned Mecca, the Holy mosque and people going for pilgrimage to the mountain of Arafat. "It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and it shall be lifted up above the hills; and peoples shall flow to it. And many nations shall come, and say, “Come, let us go up to the mountain of the LORD," (Micah: 4/1-2).

先知以赛亚称麦加为“不育者”，并谈到将要前来的众多人群。他向他们许诺平安、福祉和荣耀。他说：“不育的啊，你要歌唱，你未曾生产的，要放声欢呼歌唱；因为孤寂的，儿女必多于有夫之妇的儿女，这是耶和华说的。”

The prophet Isaiah called Makkah "the barren” and talked about the crowds that will come to it. He promised them safety, blessings and glory. He said: "Sing, O barren one, who did not bear; break forth into singing and cry aloud, you who have not been in labor, for the children of the desolate one will be more than the children of her who is married,” says the LORD.

“要扩大你的帐棚的地方，展开你居所的幔子，不要吝惜；延长你的绳索，坚固你的橛子。因为你必向左向右开展，你的后裔必得列国为业，并使荒凉的城邑有人居住。你不要惧怕，因为你不致蒙羞；你不要抱愧，因为你不致受辱；你要忘记你幼年的羞耻，不再记念你寡居的凌辱。因为造你的主是你的丈夫，万军之耶和华是他的名；以色列的圣者是你的救赎主，他被称为全地的神。耶和华召你，好像召被丈夫离弃、心里忧伤的妻子，又像召少年时所娶、后来被弃的妻子，这是你的神说的。我暂时离弃你，但要以大怜悯把你收回。我在盛怒中，一时向你掩面，但要以永远的慈爱怜恤你，这是耶和华你的救赎主说的。这事就如挪亚的日子一样。我曾起誓，不再让挪亚的洪水泛滥全地；我也照样起誓，不再向你发怒，不再斥责你。”

Enlarge the place of your tent, and let the curtains of your habitations be stretched out; do not hold back; lengthen your cords and strengthen your stakes; For you will spread abroad to the right and to the left, and your offspring will possess the nations and will people the desolate. Fear not, for you will not be ashamed; be not confounded, for you will not be disgraced; for you will forget the shame of your youth, and the reproach of your widowhood you will remember no more. For your Maker is your husband, the LORD of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called. For the LORD has called you like a wife deserted and grieved in spirit, like a wife of youth, when she is cast off, says your God. For a brief, I deserted you, but with great compassion I will I gather you. In overflowing anger for a moment I hid my face from you, but with everlasting love I will have compassion on you,” says the LORD, your Redeemer. “this is like the days of Noah to me: as I swore that the waters of Noah should no more go over the earth, so I have sworn that I will not be angry with you, and will not rebuke you.

“山岭可能挪移,小山可能废去,但我的慈爱必不离开你,我平安的约也不废去。”怜悯你的耶和华如此说。“你这困苦、被风暴飘摇、不得安慰的,看哪,我要用彩色的石头安置你的石头,用蓝宝石奠你的根基。我要用红玛瑙造你的女墙,用红宝石造你的城门,用可爱的石头造你四围的墙。你的众子都要受耶和华的教训,你儿女的平安必大。你必以公义坚立,必远离欺压,你必不惧怕;惊恐也必远离你,不得临近你。若有人挑起争端,那不是出于我;凡向你挑起争端的,必因你而倒下。看哪,吹炭火、造出合用兵器的工匠是我造的;行毁灭的毁灭者也是我造的。凡为攻击你所造的兵器,都不能得胜;在审判中起来控告你的每一条舌头,你都要定它有罪。这是耶和华仆人的产业,是他们从我而来的义。这是耶和华说的。”(以赛亚书 54:1-17)

For the mountains may depart, and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed,” says the LORD, who has compassion on you. O afflicted one, storm-tossed and not comforted, behold, I will set your stones in antimony, and lay your foundations with sapphires. I will make your pinnacles of agates, your gates of carbuncles, and all your wall of precious stones. All your children shall be taught by the LORD, and great shall be the peace of your children. In righteousness you shall be established; you shall be far from oppression; for you shall not fear; and from terror; for it shall not come near you. If anyone stirs up strife, it is not from me; whoever stirs up strife with you shall fall because of you. Behold, I have created the smith who blows the fire of coals and produces a weapon for its purpose. I have also created the ravager to destroy; No weapon that is fashioned against you shall succeed, and you shall confute every tongue that rises against you in judgment. This is the heritage of the servants of the LORD, and their vindication from me, declares the LORD." (Isaiah: 54/1-17).

我们的经文中有一段将耶路撒冷与麦加作比较的内容。他称麦加为“荒芜之地”，因为在穆罕默德先知ﷺ之前，那里没有出过任何先知。但不可能他用“荒芜之地”来指耶路撒冷，因为那里是众先知之家，也是启示的中心。有人可能会说，如果关于以实玛利的预言是在麦加应验的，那么就不会用“荒芜”一词。其意是将他（穆罕默德ﷺ）与耶路撒冷的先知们作比较。以赛亚所说：“因为孤独之妇的儿女，必多于有夫之妇的儿女”，意思是她的子孙或访客多于耶路撒冷的。这些话“孤独之妇的儿女”指的是以实玛利的子孙，而《妥拉》中对他有这样的描述：“耶和华的使者又对她说：‘你怀了孕，将要生一个儿子，要给他起名叫以实玛利，因为耶和华已经听见了你的苦情。他将来必像野驴一样为人，他的手要攻击各人，各人的手也要攻击他，他且要住在众兄弟的东边。’”（创世记16:11-12）

There is a comparison between Jerusalem and Makkah in the text, he called Makkah "the barren" because it did not give any prophet before the prophet Muhammad (PBUH). It cannot be that he used "the barren" for the Jerusalem, because it is the house of prophets and the core of revelation. One may say that if the prophecy about Ishmael happened in Makkah, then, the word “barren" will not be used. What it means is a comparison between him (Mohammad PBUH) and the prophets of Jerusalem. Isaiah’s saying: for the children of the desolate one will be more than the children of her who is married” means that its children or its visitors are more than those of Jerusalem. These words, “the children of the desolate” indicate the children of Ishmael, who has a description in the Torah as a "And the angel the LORD said to her, “Behold, you are pregnant and shall bear a son. You shall call his name Ishmael, because the LORD has listened to your affliction. He shall be a wild donkey of a man, his hand against everyone and everyone’s hand against him, and he shall dwell over against all his kinsmen." (Genesis: 16/11-12).

诗篇中也提到了救世主弥赛亚的城市，那是一座有福的城，那里有神的殿，在那里行善的回报是成倍的。在这座城中行一件善事，相当于在其他城市行千件善事，而他称它的本名为（巴卡）。经上说："住在你殿中的人有福了，他们还要不住地赞美你。细拉。依靠你得力、心中想往锡安大路的人有福了。他们经过巴卡谷，就以那里为泉源之地，秋雨也为它披上福泽。他们越走越有力量，各人都要在锡安朝见神。万军之耶和华啊，求你听我的祷告，侧耳而听。雅各的神啊，细拉。神啊，求你看我们的盾牌，垂看你受膏者的面。在你院中住一天，胜似在别处住一千日；宁可在我神的殿中看门，不愿住在恶人的帐棚里。"（诗篇84:4-10）

Psalms also talk about the city of the savior messiah, the blessed city that has the house of God where the rewards are multiple. Good deeds in this city are equal to thousands in other cities, and he called it by its real name (Baca). It says, "Blessed are those who dwell in your house, ever singing your praise. Selah. Blessed are those whose strength is in you, in whose heart are the highways to Zion. As they go through the valley of Baca, they make it a place of springs; the early rain also covers it with pools. They go from strength to strength; each one appears before God in Zion. O LORD, God of hosts, hear my prayer, give ear. O God of Jacob, Selah. Behold our shield, O God; look on the face of your anointed. For a day in your courts is better than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness." (Psalms: 84/4-10).

希伯来文本称之为“巴卡”，经文说：[ בְּעֵמֶק הַבָּכָא ]，原文如此写道：

The Hebrew text called it Baca, saying, [ בְּעֵמֶק הַבָּכָא ], and it reads:

(be'eamaq Habaka)，意为巴迦谷。天主教译本中的经文如下："他们经过泪谷，把它变为泉源之地。因为赐律法者必降福给他们，他们要从力量到力量；众神之神必在锡安显现"（诗篇84:6-7）。

(be’eamaq Habaka), meaning the valley of Baca. The text as it appears in the catholic translation is as follows: "Passing through the vale of tears, they make it a place of springs. For the lawgiver shall give a blessing, they shall go from virtue to virtue: the God of gods shall be seen in Zion" (Psalms 84/6-7).

这个伟大的名字（Baca）是穆罕默德ﷺ的家乡名称。

This great name (Baca) is Muhammad's (PBUH) hometown name.

《古兰经》用来称呼圣城麦加的名称是：{这是为世人设立的第一座殿，就是在巴卡的那座，它是吉祥的，是全世界的向导。}（《阿里·伊姆兰》：96）这座殿的吉祥，在于真主赐予其居民和朝觐者的多重回报。一次拜功（正如穆罕默德ﷺ所说），其功德相当于在别处做一千多次拜功，这与《诗篇》所说相符："在你的院宇中住一天，胜似在别处住一千日。"然而，圣经学者们却不同意"流泪谷"就是巴迦谷。他们把"巴迦谷"从一个地理名称变成了一个被贬低的概念；你在任何地图上都找不到它的位置。他们说："关于《诗篇》84:6中提到的流泪谷，它可能是一个地理位置。"

The name that the Holy Quran uses to name the holy town of Makkah {Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamîn (the mankind and jinns).} (Al- Emran: 96) The blessing of this house is the multiple rewards that God gives its residents and visitors. One prayer (as Muhammad (PBUH) said) is equal to more than one thousand prayers anywhere else1, and that agrees with what comes in Psalm: "For a day in your courts is better than a thousand elsewhere." However, the Holy Bible’s scholars will not agree that “the weeping valley” is Baca valley. They changed the "Baca valley" from a geographical name to a degraded idea; you will not be able to find its location on any map. They say, "Regarding the weeping valley that is mentioned in Psalms 84:6 it is possibly a geographical location.

然而，这或许是一个寓意深刻的想法：那些与主有着良好关系、蒙受其恩典的人，他们生命中的苦难终将转化为喜乐。1

However, it is probably a thought that has a deep meaning, as those who have a good experience with the Lord, with his blessings, the misery in their lives will turn into joy". 1

然而，一些国际译本完全删去了这一名称（Baca，即哭泣之谷），代之以“Balsan谷”一词，如耶稣会司铎版及其他版本所示；他们这样做是依据了旧的文献。

However, some international translations have deleted the name (Baca and the weeping valley) completely, replacing it with the word (the Balsan valley) as in the Jesuit priesthood edition and other editions, in doing that they depended on old writings.

在耶稣会神父版本中，耶稣会神父们解释了他们为何使用“Balsan谷”这一说法：“在旧译本和部分著作中，“Balsan谷”亦作“哭泣谷”，二者的读音相同。”

In the Jesuit priesthood edition, the Jesuit fathers comment on why they use the phrase "the Balsan valley": "the Balsan valley" in old translations and in some of the writings "the weeping valley” and the pronunciation of the two are the same". 2

尽管有人故意将(Baca)一词改为(哭泣之谷或巴勒散谷),但有明确的证据表明,这两个在各版本和译本中普遍使用的词,所指的正是麦加,而非别处。

In spite of the deliberate alteration of changing the name (Baca) to (the weeping or the Balsan valley), there is clear evidence that these two words, which used commonly in the editions and translations, are an indication to Mecca and no other.

巴卡之名得自香脂树(Balsan)，这种树会分泌出一种状似眼泪的树脂。据圣经学者所述，这类树生长于麦加。《圣经辞典》的编者谈到"流泪之树"时说："或许它指的是香脂树，或与之相似的树木。在麦加附近的阿拉伯国家，可以找到与香脂树或Balsan树相似、名称相同的树木，它会流出一种灼热的白色汁液，因此被称为'流泪树'，因为这些树会分泌树胶，或与落在其上的雾滴有关。"3

Baca was named after the Balsan tree, from which glue that looks like tears is extracted. These trees grow in Makkah as stated by the Holy Bible’s scholars. The writers of the Holy Bible’s dictionary say about the weeping trees: "Maybe it meant the balsam trees or something similar to it. In the Arab countries, near Makkah, trees with that name can be found, similar to the balsam or Balsan trees, and it has a hot white juice, it was named the weeping tree, because these trees produce glue, or in relation to the mist drops that fall on it". 3

根据《教务百科》的说法，巴勒桑谷就是麦加谷。它写道："古代作者所提到的原始巴勒桑，即'麦加香脂'，埃及至今仍像古时一样从阿拉伯半岛进口。它是一种树的汁液，科学上称为（Balsamo Dendron Apabatsmum），生长于阿拉伯半岛南部和阿比西尼亚。它是一种形状不规则的小树，树皮呈黄色，与悬铃木的树皮相同。" 4

The Clerical Knowledge Encyclopedia gives us affirmation that the valley of Balsan is the valley of Makkah, it says, “The original balsan that was mentioned by the old authors, it is "Makkah's Balsam" which Egypt still imports from the Arabian Peninsula as in the old times. It is the juice of the tree that is scientifically known as (Balsamo Dendron Apabatsmum) which grows in the south of the Arabian Peninsula and in Abyssinia. It is a small tree with an irregular shape, its bark is yellow, the same as that of the plane-tree ". 4