Gethsemane客西马尼

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Gethsemane is the place on the Mount of Olives near Jerusalem where Jesus Christ was betrayed by Judas Iscariot and arrested while praying with his disciples after the Last Supper.客西马尼是耶稣基督的犹大出卖和被捕,而与他的弟子祈祷最后的晚餐后在耶路撒冷附近的橄榄山的地方。The name (Matt. 26:36; Mark 14:32) may have meant "oil vat," suggesting a stand of olive trees.名称(马太福音26:36;马克14时32分),可能意味着“石油增值税”,暗示了橄榄树的立场。John's Gospel (18:1) refers to the site as a garden; hence, the composite designation, the Garden of Gethsemane.约翰福音(18:1),是指作为一个花园的网站,因此,复合称号,客西马尼园。Despite several conjectures, the site is not precisely identifiable today.尽管有过一些猜测,该网站是不能精确地识别。


Gethsemane客西马尼

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Gethsemane, oil-press, the name of an olive-yard at the foot of the Mount of Olives, to which Jesus was wont to retire (Luke 22:39) with his disciples, and which is specially memorable as being the scene of his agony (Mark 14:32; John 18:1; Luke 22:44).客西马尼园,石油出版社,在橄榄山脚下的一个橄榄码名称,耶稣习惯退休与他的门徒(路加福音22:39),这是特别为他的现场的难忘痛苦(马克14时32分,约翰18:1;路加福音22时44分)。 The plot of ground pointed out as Gethsemane is now surrounded by a wall, and is laid out as a modern European flower-garden.地面积指出,作为客西马尼四周墙上,并作为一个现代欧洲花卉园林。It contains eight venerable olive-trees, the age of which cannot, however, be determined.它包含八个古老的橄榄树,不能,但是,确定的年龄。The exact site of Gethsemane is still in question.客西马尼的确切地点仍是问题。Dr. Thomson (The Land and the Book) says: "When I first came to Jerusalem, and for many years afterward, this plot of ground was open to all whenever they chose to come and meditate beneath its very old olivetrees. The Latins, however, have within the last few years succeeded in gaining sole possession, and have built a high wall around it. The Greeks have invented another site a little to the north of it. My own impression is that both are wrong. The position is too near the city, and so close to what must have always been the great thoroughfare eastward, that our Lord would scarcely have selected it for retirement on that dangerous and dismal night I am inclined to place the garden in the secluded vale several hundred yards to the north-east of the present Gethsemane." “汤姆森博士(土地和书)说:”当我第一次来到耶路撒冷,并连续多年之后,这个情节的地面是开放给所有时,他们选择了来打坐和下方的很老的olivetrees的拉丁人,。然而,在过去的几年里内成功获得独有的,并建成了它周围的高墙 希腊人发明了另一个站点北面的小 我自己的印象是,两者都是错误的位置太靠近城市,所以必须有什么一直伟大大道向东,我们的主,将几乎已经选择退休,危险和令人沮丧的晚上 我倾向于在僻静的地方淡水河谷几百码,东北目前的客西马尼花园。“

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Gethsemane客西马尼

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(Book 5, Chapter XII From Life and Times of Jesus the Messiah (第五册,第十二章从生活和时代的耶稣弥赛亚
by Alfred Edersheim, 1886)阿尔弗雷德爱德生,1886年)

(St. Matt. xxvi. 30-56; St. Mark xiv. 26-52; St. Luke xxii. 31-53; St. John xviii. 1-11.) We turn once more to follow the steps of Christ, now among the last He trod upon earth.(圣马特XXVI 30-56;圣马克十四26-52;圣路加二十二31-53;。圣约翰十八1-11)我们反过来再一次跟随基督的步骤,现在他之间的最后践踏在地上。 The 'hymn,' with which the Paschal Supper ended, had been sung.“赞歌”,与逾越节的晚餐结束后,一直传唱。Probably we are to understand this of the second portion of the Hallel, [a Ps.也许我们要了解Hallel第二部分,一个PS。 cxv.cxv。to cxviii.] sung some time after the third Cup, or else of Psalm cxxxvi., which, in the present Ritual, stands near the end of the service. cxviii。唱一段时间后,第三杯,否则cxxxvi诗篇,其中,在目前的礼仪,服务站附近。The last Discourses had been spoken, the last Prayer, that of Consecration, had been offered, and Jesus prepared to go forth out of the City, to the Mount of Olives.最后论述了发言,最后的祈祷,奉献,已提供,与耶稣出城去准备提出的橄榄山。The streets could scarcely be said to be deserted, for, from many a house shone the festive lamp, and many a company may still have been gathered; and everywhere was the bustle of preparation for going up to the Temple, the gates of which were thrown open at midnight.街道几乎可以说,从许多房子,被遗弃,节日灯照,许多公司仍可能已聚集;到处是寺的喧嚣的准备工作,其中的盖茨在午夜被打开了。

Passing out by the gate north of the Temple, we descend into a lonely part of the valley of black Kidron, at that season swelled into a winter torrent.路过门北寺,我们陷入一个黑色基德隆山谷的寂寞的一部分,在那个赛季,膨胀到一个冬天的洪流。Crossing it, we turn somewhat to the left, where the road leads towards Olivet.隧道,我们把有些到左边,路向科特导致。 Not many steps farther (beyond, and on the other side of the present Church of the Sepulchre of the Virgin) we turn aside from the road to the right, and reach what tradition has since earliest times, and probably correctly, pointed out as 'Gethsemane,' the 'Oil-press.' It was a small property enclosed [ ], 'a garden' in the Eastern sense, where probably, amidst a variety of fruit trees and flowering shrubs, was a lowly, quiet summer-retreat, connected with, or near by, the 'Olive-press.'较远(超出,并在维尔京圣墓教堂的另一端)没有太多的步骤我们把预留的道路的权利,以及达到什么的传统,因为最早的时候,可能是正确正如“ 客西马尼园“,”石油换按“。这是一个小产权封闭[],”一园“在东区的意识之中的各种果树和花灌木,其中可能是一个卑微的,宁静的夏天撤退, ,“奥妮按连接”,或附近。The present Gethsemane is only some seventy steps square, and though its old gnarled olives cannot be those (if such there were) of the time of Jesus, since all trees in that valley, those also which stretched their shadows over Jesus, were hewn down in the Roman siege, they may have sprung from the old roots, or from the odd kernels.在目前的客西马尼园方只有一些七十步骤,但其旧的粗糙的橄榄可以不被耶稣的时间(如果等有分别),因为,山谷,所有的树木那些也是其中拉伸比耶稣自己的影子,被挖出下降在罗马的围攻,他们可能会如雨后春笋般涌现,从老根,或从奇数的内核。 But we love to think of this 'Garden' as the place where Jesus 'often', not merely on this occasion, but perhaps on previous visits to Jerusalem, gathered with His disciples.但是,我们爱耶稣的地方往往是“不只是在这个场合,认为这个”花园“,但或许以前对耶路撒冷的访问,与他的弟子聚集。

It was a quiet resting-place, for retirement, prayer, perhaps sleep, and a trysting-place also where not only the Twelve, but others also, may have been wont to meet the Master.这是一个安静休息的地方,退休,祈祷,也许睡觉,和一个trysting的地方也只有12,但人也,可能已经习惯,以满足主。 And as such it was known to Judas, and thither he led the armed band, when they found the Upper Chamber no longer occupied by Jesus and His disciples.而且,这是众所周知的犹大,上去,他所领导的武装团伙,当他们发现参议院不再占用耶稣和门徒。Whether it had been intended that He should spend part of the night there, before returning to the Temple, and whose that enclosed garden was, the other Eden, in which the Second Adam, the Lord from heaven, bore the penalty of the first, and in obeying gained life, we know not, and perhaps ought not to inquire.是否已经打算,他应该有花夜的一部分,返回前寺,和其封闭的花园,其他的伊甸园,在这第二个亚当,耶和华从天上,承担刑罚的第一,和服从获得了生命,我们不知道,也许不应该打听。 It may have belonged to Mark's father.它可能属于马克的父​​亲。But if otherwise, Jesus had loving disciples even in Jerusalem, and, we rejoice to think, not only a home at Bethany, and an Upper Chamber furnished in the City, but a quiet retreat and trysting-place for His own under the bosom of Olivet, in the shadow of the garden of 'the Oil-press.'但是不然,耶稣有爱好,甚至在耶路撒冷的门徒,而且,我们欣喜地认为,下胸部不仅是在伯大尼的家,和上院在市提供,但一个安静的撤退,和他自己的trysting的地方科特在园林的影子,“油按”。

The sickly light of the moon was falling full on them as they were crossing Kidron.体弱多病的月亮光落在他们的全力,因为他们穿越基德隆。It was here, we imagine, after they had left the City behind them, that the Lord addressed Himself first to the disciples generally.正是在这里,我们想象后,他们留下他们的城市,主给自己的弟子一般。We can scarcely call it either prediction or warning.我们几乎可以把它无论是预测或警告。Rather, as we think of that last Supper, of Christ passing through the streets of the City for the last time into that Garden, and especially of what was now immediately before Him, does what He spake seem natural, even necessary.相反,当我们传递到该花园的最后一次通过在城市的街道,最后的晚餐“,基督,特别是现在摆在他立即想到,他说话很自然的,甚至是必要的的。 To them, yes, to them all.对他们来说,是的,他们所有。

He would that night be even a stumbling-block.他那个晚上,甚至是绊脚石。And so had it been foretold of old, [a Zech.等过它被预言岁,[撒加利亚。xiii.十三。7] that the Shepherd would be smitten, and the sheep scattered.7]将重拳出击,牧羊人和羊散。Did this prophecy of His suffering, in its grand outlines, fill the mind of the Saviour as He went forth on His Passion?这个预言,他的苦难,其宏伟的轮廓,填补了心中的救世主,他又提出了他的激情?Such Old Testament thoughts were at any rate present with Him, when, not unconsciously nor of necessity, but as the Lamb of God, He went to the slaughter.这些旧约的想法,他率目前在任何的时候,不自觉地或必然,但作为神的羔羊,他去屠宰。A peculiar significance also attaches to His prediction that, after He was risen, He would go before them into Galilee.一种特殊的意义,也重视他的预测,他上升后,他将在他们面前往加利利去。[b St. Matt.[B圣马特。xxvi.二十六。32; St. Mark.32;圣马克。 xiv.十四。28.] For, with their scattering upon His Death, it seems to us, the Apostolic circle or College, as such, was for a time broken up.28]他们的散射后,他的死亡,在我们看来,使徒圈或学院,正因为如此,打破了时间。They continued, indeed, to meet together as individual disciples, but the Apostolic bond was temporarily dissolved.事实上,他们继续以满足个人的弟子一起,但使徒的债券被暂时解散。

This explains many things: the absence of Thomas on the first, and his peculiar position on the second Sunday; the uncertainty of the disciples, as evidenced by the words of those on the way to Emmaus; as well as the seemingly strange movements of the Apostles, all which are quite changed when the Apostolic bond is restored.这就解释了很多事情:托马斯没有在第一,他的第二个星期日的奇特位置;的弟子的不确定性,以马忤斯的路上的话证明;以及看似奇怪的运动使徒,恢复相当改变,当使徒债券。 Similarly, we mark, that only seven of them seem to have been together by the Lake of Galilee, [a St. John xxxi.同样,我们纪念,其中只有7似乎已经由加利利湖,圣约翰XXXI。2.] and that only afterwards the Eleven met Him on the mountain to which He had directed them. 2],并在事后才十会见了他,他已经指示他们的山地。[b St. Matt.[B圣马特。xxvii, 16.] It was here that the Apostolic circle or College was once more re-formed, and the Apostolic commission renewed, [c ucs vv.18-20.] and thence they returned to Jerusalem, once more sent forth from Galilee, to wait the final events of His Ascension, and the Coming of the Holy Ghost.二十七,16。]正是在这里,再次重新形成使徒圈或学院,和使徒委员会再次,[C UCS vv.18 - 20。],并从那里他们返回耶路撒冷,再次派出了从加利利,等待他的阿森松岛的最终事件,和圣灵的到来。

But in that night they understood none of these things.但在那一夜,他们明白,没有这些东西。While all were staggering under the blow of their predicted scattering, the Lord seems to have turned to Peter individually.虽然都是惊人的打击他们的预测散射下,主似乎有个别转向彼得。What he said, and how He put it, equally demand our attention: 'Simon, Simon' [d St. Luke xxii.他说,他是如何把它同样需要我们注意:“西蒙,西蒙的研究[D圣卢克XXII。31.] using His old name when referring to the old man in him, 'Satan has obtained [out-asked,] you, for the purpose of sifting like as wheat.31]指岁男子在他使用他的旧名称时,“撒旦已获得[出问,你,像小麦筛选的目的。 But I have made supplication for thee, that thy faith fail not.'但我已为你祈求,你的信念不会失败。“The words admit us into two mysteries of heaven.的话,我们承认分为两个天堂的奥秘。This night seems to have been 'the power of darkness', when, left of God, Christ had to meet by himself the whole assault of hell, and to conquer in His own strength as Man's Substitute and Representative.这一夜,似乎已经被“黑暗的权力”时,左神,基督,以满足自己的地狱的整体攻击,并在他作为人的替代品,代表自己的实力征服。 It is a great mystery: but quite consistent with itself.这是一个伟大的奥秘:,但本身相当一致。We do not, as others, here see any analogy to the permission given to Satan in the opening chapter of the Book of Job, always supposing that this embodies a real, not an allegorical story.,正如其他人,我们没有在这里看不到任何比喻撒旦在开篇约伯记的权限,总是假定这体现了一个真正的,而不是一个寓言故事。 But in that night the fierce wind of hell was allowed to sweep unbroken over the Saviour, and even to expend its fury upon those that stood behind in His Shelter.但在当晚被允许地狱狂风扫救主从未间断过,甚至呼吁那些背后,站在他的住房消费愤怒。Satan had 'out-asked, obtained it, yet not to destroy, nor to cast down, but 'to sift,' like as wheat [It is very probable that the basis of the figure is Amos ix.撒旦“出来的要求,得到它,但不破坏,也没有投下来,但”筛选“,像小麦,这是非常可能的,图的基础上阿莫斯IX。9.] is shaken in a sieve to cast out of it what is not grain.9。筛子动摇投什么是没有粮食。Hitherto, and no farther, had Satan obtained it.到目前为止,并没有更远的是,有撒旦获得它。In that night of Christ's Agony and loneliness, of the utmost conflict between Christ and Satan, this seems almost a necessary element.在当晚基督的痛苦和孤独的基督与撒旦之间的最大冲突,,这似乎是一个必要元素。

This, then, was the first mystery that had passed.那么,这是第一个神秘的已经过去了。And this sifting would affect Peter more than the others.这个筛选会影响彼得超过其他。Judas, who loved not Jesus at all, has already fallen; Peter, who loved him, perhaps not most intensely, but, if the expression be allowed, most extensely, stood next to Judas in danger.爱不是在所有耶稣,犹大,已经下降;彼得,谁爱他,也许不是最强烈,但是,如果表达式是允许的,最extensely,站在旁边的犹大处于危险。 In truth, though most widely apart in their direction, the springs of their inner life rose in close proximity.说实话,虽然最广泛,除了在自己的方向,他们的内心生活的弹簧上涨接近。There was the same readiness to kindle into enthusiasm, the same desire to have public opinion with him, the same shrinking from the Cross, the same moral inability or unwillingness to stand alone, in the one as in the other.有同样的准备点燃进入的积极性,舆论与他有同样的愿望,从十字架上相同的萎缩,同样的道德无力或不愿意单独在其他。Peter had abundant courage to Sally out, but not to stand out.彼得丰富勇气萨利了,但没有站出来。Viewed in its primal elements (not in its development), Peter's character was, among the disciples, the likest to that of Judas.在其原始的元素(而不是在其发展)来看,彼得的性格,之间的门徒,犹大likest。If this shows what Judas might have become, it also explains how Peter was most in danger that night; and, indeed, the husks of him were cast out of the sieve in his denial of the Christ.如果这说明什么犹大可能已经成为的,它也说明如何彼得是在危险的夜间最;,事实上,他的谷壳筛投在他拒绝基督。But what distinguished Peter from Judas was his 'faith' of spirit, soul, and heart, of spirit, when he apprehended the spiritual element in Christ; [St.但区别于犹大彼得是他的“信仰”的精神,灵魂,和心脏的精神,当他在基督被捕的精神元素; [圣John vi.68.] of soul, when he confessed Him as the Christ; [St, Matt.约翰vi.68]的灵魂,当他坦言,他是基督; [ST,马特。xvi.十六。16.] and of heart, when he could ask Him to sound the depths of his inner being, to find there real, personal love to Jesus.16]和心脏,当他可以问他,他的内心的声音深处,发现有真正的,个人的爱耶稣。[St.[圣John xxi.约翰XXI。15-17.]15日至17日。]

The second mystery of that night was Christ's supplication for Peter.当晚的第二个奥秘是基督的彼得恳求。We dare not say, as the High-Priest, and we know not when and where it was offered.作为高级祭司,我们不敢说,我们不知道它是在何时何地提供。But the expression is very strong, as of one who has need of a thing.但表达的是很强的,作为一个有需要的事情。[1 This even philologically, and in all the passages in which the word is used.[1即使是语言学,并在所有通道中字使用。Except in St. Matt.除在圣马特。 ix.IX。38, it occurs only in the writings of St. Luke and St. Paul.] And that for which He made such supplication was, that Peter's faith should not fail. 38,只发生在圣卢克和圣保罗的著作。],为他做了这样的恳求,彼得的信仰,不应该失败。This, and not that something new might be given him, or the trial removed from Peter.这一点,而不是新的东西可能是给了他,从彼得删除或审判。We mark, how Divine grace presupposes, not supersedes, human liberty.我们大关,如何神的恩典的先决条件,而不是取代,人类的自由。And this also explains why Jesus had so prayed for Peter, not for Judas.这也解释了耶稣为什么有这么祈祷彼得,犹大没有。In the former case there was faith, which only required to be strengthened against failure - an eventuality which, without the intercession of Christ, was possible.在前一种情况下,有信仰,只需要加强对失败 - 一个不测,没有基督的代祷,是可能的。To these words of His, Christ added this significant commission: 'And thou, when thou hast turned again, confirm thy brethren.'对他的这些话,基督加入这个委员会显著:“和你,当祢翻了一遍,确认你的弟兄。”[2 Curiously enough, Roman Catholic writers see in the prediction of his fall by implication an assertion of Peter's supremacy.[2奇怪的是,罗马天主教作家看到在他倒台的预测暗示断言彼得的优势。This, because they regard Peter as the representative and head of the others.] And how fully he did this, both in the Apostolic circle and in the Church, history has chronicled.这一点,因为他们认为彼得为代表和其他负责人。]他完全做到了这一点,无论是在使徒圈和教会,历史上有记载。

Thus, although such may come in the regular moral order of things, Satan has not even power to 'sift' without leave of God; and thus does the Father watch in such terrible sifting over them for whom Christ has prayed.因此,虽然这样可能会在常规道德秩序的东西,撒旦甚至不“筛选”没有离开神;,从而不会对他们如此可怕的筛选对他们来说,基督已经祈祷父亲的手表。 This is the first fulfillment of Christ's Prayer, that the Father would 'keep them from the Evil One.'这是首次实现基督的祷文,父亲会“让他们脱离凶恶。”[d St. John xvii. [D圣约翰十七。15] Not by any process from without, but by the preservation of their faith. 15]不是从没有任何的过程,而是通过保护他们的信仰。And thus also may we learn, to our great and unspeakable comfort, that not every sin - not even conscious and willful sin - implies the failure of our faith, very closely though it lead to it; still less, our final rejection.从而也可能我们学习,我们的伟大和无法形容的舒适,不是每罪 - 甚至不自觉的和故意的罪过 - 意味着失败,我们的信仰非常密切,但它导致它仍然较少,我们最终抛弃。On the contrary, as the fall of Simon was the outcome of the natural elements in him, so would it lead to their being brought to light and removed, thus fitting him the better for confirming his brethren.相反,在他的自然元素的结果是西蒙秋天,这样会导致他们被败露,删除,从而确认他的弟兄们,他的装修更好。And so would light come out of darkness.等光的黑暗。From our human standpoint we might call such teaching needful: in the Divine arrangement it is only the Divine sequent upon the human antecedent.从我们人类的角度来看,我们可以称之为这样的教学needful:在神的安排,它只是人类前因后的神圣Sequent的。

We can understand the vehement earnestness and sincerity with which Peter protested against of any failure on his part.我们可以理解的强烈反对任何故障与彼得对他提出抗议的认真和诚意。We mostly deem those sins farthest which are nearest to us; else, much of the power of their temptation would be gone, and pate are our falls.我们大多认为这些罪孽最远最接近我们的,否则,他们诱惑的力量将消失,而颈部是我们的瀑布。In all honesty - and not necessarily with self elevation over the others - he said, that even if all should be offended in Christ, he never could be, but was ready to go with Him into prison and death.在所有诚实 - 不一定比其他人的自我抬高 - ,他说,即使所有应在基督冒犯,他永远可以,但准备与他进入监狱和死亡。And when, to enforce the warning, Christ predicted that before the repeated crowing of the cock [1 This crowing of the cock has given rise to a curious controversy, since, according to Rabbinic law, it was forbidden to keep fowls in Jerusalem, on account of possible Levitical defilements through them (Baba K. vii. 7).时,执行警告,基督预言之前的重复打鸣的公鸡,这公鸡打鸣已上升到一个奇怪的争议,因为,根据拉比法[1,它被禁止继续在耶路撒冷家禽,考虑可能的利未杂染通过他们(巴巴K.七,7)。 Reland has written a special dissertation on the subject, of which Schottgen has given a brief abstract.雷兰写了关于这个问题的一个特殊的论文,其中Schottgen给予了简短的摘要。We need not reproduce the arguments, but Reland urges that, even if that ordinance was really in force at the time of Christ (of which there is grave doubt), Peter might have heard the cock crow from Fort Antonia, occupied by the Romans, or else that it might have reached thus far in the still night air from outside the walls of Jerusalem.无法重现,我们需要的参数,但雷兰呼吁,即使该条例生效真的在基督的时间(其中有严重怀疑),彼得可能已经听到从安东尼堡,罗马人占领,公鸡打鸣,否则,它可能已经达到了迄今仍然晚从耶路撒冷的城墙外的空气。 But there is more than doubt as to the existence of this ordinance at the time.但有本条例存在的时间比怀疑更。

There is repeated mention of 'cock-crow' in connection with the Temple-watches, and if the expression be regarded as not literal, but simple a designation of time, we have in Jer.有反复提到的“公鸡乌鸦”,在寺手表,如果没有文字的表达,但简单的一个指定的时间,我们在哲。Erub.Erub。x.X.1 (p. 26 a, about middle) a story in which a cock caused the death of a child at Jerusalem, proving that fowls must have been kept there.] ushered in the morning, [2 St. Matthew speaks of 'this night,' St. Mark and St. Luke of 'this day,' proving, if such were needed, that the day was reckoned from evening to evening.] Peter would thrice deny that he knew Him, Peter not only persisted in his asseverations, but was joined in them by the rest. 1(第26页,约中间)公鸡造成在耶路撒冷的儿童死亡,证明家禽必须一直保持有一个故事,在迎来了早晨,[2圣马太讲的“这一夜,“圣马可广场和圣路加福音”这一天,“证明,如果这种需要,这一天是从晚上到晚上估计。]彼得三次否认他知道他,彼得不仅坚持他的asseverations但加入他们的休息。 Yet, and this seems the meaning and object of the words of Christ which follow, they were not aware terribly changed the former relations had become, and what they would have to suffer in consequence.然而,这似乎基督的话,它遵循的含义和对象,他们并没有意识到可怕的改变已成为前者的关系,以及他们将要遭受后果。 [a St. Luke xxii. [圣卢克XXII。35-38] When formerly He had sent forth, both without provision and defence, had they lacked anything?35-38]当他以前曾差遣,都没有规定和国防,他们缺乏什么?No!不!But now no helping hand would be extended to them; nay, what seemingly they would need even more than anything else would be 'a sword', defence against attacks, for at close of His history He was reckoned with transgressors.但现在不出手将延伸到他们;不仅如此,似乎他们将需要比什么都重要,将“剑”,防御攻击接近他的历史,他与违规者估计,。 [3 Omit the article.] The Master a crucified Malefactor, what could His followers expect? [3省略的文章。]师父钉在十字架上的罪人,他的追随者期望什么呢?But once more they understood Him in a grossly realistic manner.但是,一旦他们更了解他在一个非常现实的方式。

These Galileans, after the custom of their countrymen, [b Jos. War iii.这些加利利人,他们的同胞的习俗后,[B圣何塞第三次世界大战。3, 2] had provided themselves with short swords, which they concealed under their upper garment. 3,2]提供了短剑,这是他们在其上部服装隐蔽自己。It was natural for men of their disposition, so imperfectly understanding their Master's teaching, to have taken what might seem to them only a needful precaution in coming to Jerusalem.这是自然处分的人,所以不完全了解他们的大师的教学,采取了什么,似乎他们只有一个needful预防措施来耶路撒冷。 At least two of them, among them Peter, now produced swords.其中至少有两个,其中彼得,现在生产的剑。[1 The objection has been raised, that, according to the Mishnah (Shabb. vi. 4), it was not lawful to carry swords on the Sabbath.[1已经提出反对意见,认为,根据该mishnah(Shabb. VI 4),这是不合法进行的安息日剑。 But even this Mishnah seems to indicate that there was divergence of opinion on the subject, even as regarded the Sabbath, much more a feast-day.] But this was not the time of reason with them, and our Lord simply put it aside.但是,即使这个的mishnah似乎表明,关于这个问题的意见分歧,甚至认为安息日,更盛宴一天。]但是,这不是与他们的原因时,我们的主干脆把它放在一边。 Events would only too soon teach them.事件只会太早教给他们。

They had now reached the entrance of Gethsemane. It may have been that it led through the building with the 'oil-press,' and that the eight Apostles, who were not to come nearer to the 'Bush burning, but not consumed,' were left there. 他们已经达到了客西马尼园的入口处,它可能已被它通过领导的建设与“油按”,和8个使徒,谁不来接近“布什燃烧,但不消耗,“离开了那里。 Or they may have been taken within the entrance of the Garden, and left there, while, pointing forward with a gesture of the Hand, He went 'yonder' and prayed (a).或者,他们可能已经在花园门口,离开了那里,同时,指向的手的姿态,他去“那边”,并祈祷(一)。According to St. Luke, He added the parting warning to pray that they might not enter into temptation.据圣卢克他补充说,离别警告,祈祷他们可能无法进入的诱惑。

Eight did He leave there.八,他离开那里。The other three, Peter, James and John, companions before of His glory, both when He raised the daughter of Jairus [b St. Mark v. 37] and on the Mount of Transfiguration [c St.Matt.其他三个,彼得,雅各和约翰,之前他的荣耀的同伴,既当他提出睚鲁的女儿[B圣马克诉37]和[彗星St.Matt变身山。 xvii.十七。1], He took with Him farther. 1],他带着更远。If in that last contest His Human Soul craved for the presence of those who stood nearest Him and loved Him best, or if He would have them baptized with His Baptism, and drink of His Cup, these were the three of all others to be chosen.如果他在这最后的较量的人类灵魂的渴望站在离他最近和他最好的爱,或存在,如果他与他的洗礼,受洗,他的杯子和饮料​​,这些都是所有其他三个选择。 And now of a sudden the cold flood broke over Him.现在一下子打破了他冰冷的洪水。Within these few moments He had passed from the calm of assured victory into the anguish of the contest.在几分钟之内,他已通过从平静的保证胜利进入痛苦的较量。Increasingly, with every step forward, He became 'sorrowful,' full of sorrow, 'sore amazed,' and 'desolate.'越来越多,每向前走一步,他成为了“悲怆”,充满了悲伤,“疮惊讶,”和“荒凉。”[2 We mark a climax. [2我们纪念的高潮。The last word (used both by St. Matthew and St. Mark seems to indicate utter loneliness, desertion, and desolateness.] He told them of the deep sorrow of His Soul even unto death, and bade them tarry there to watch with Him. Himself went forward to enter the contest with prayer. Only the first attitude of the wrestling Saviour saw they, only the first words in that Hour of Agony did they hear. For, as in our present state not uncommonly in the deepest emotions of the soul, and as had been the case on the Mount of Transfiguration, irresistible sleep crept over their frame.最后一个字(圣马修和圣马克似乎表明了彻底的孤独,遗弃和荒凉。]他告诉他们深切的悲痛,他的灵魂,甚至至死,并吩咐他们有柏油手表与他。自己前去进入竞赛与祈祷。只有摔跤救主的态度,看到他们,只有在这痛苦的时刻的第一句话就是,他们听到,在我们目前的状态不寻常的灵魂最深的情感,并已变身山的情况下,不可抗拒的睡眠蹑手蹑脚地在他们的框架。

But what, we may reverently ask, was the cause of this sorrow unto death of the Lord Jesus Christ?但是,我们可能会虔诚地问,这个悲伤所不欲,主耶稣基督的死亡的原因呢?Not fear, either of bodily or mental suffering: but Death.不用担心,无论是身体或精神上的痛苦,但死亡。Man's nature, created of God immortal, shrinks (by the law of its nature) from the dissolution of the bond that binds body to soul.人的本性,神不灭,缩小其性质的法律,从身体到灵魂的纽带,结合的解体。Yet to fallen man Death is not by any means fully Death, for he is born with the taste of it in his soul.然而,堕落的人死亡是不以任何方式完全死亡,因为他是出生在他的灵魂的味道。Not so Christ.并非如此基督。 It was the Unfallen Man dying; it was He, Who had no experience of it, tasting Death, and that not for Himself but for every man, emptying the cup to its bitter dregs.这是Unfallen的人死亡的;正是他,谁没有它的经验,品尝死亡,这不是为自己,而是为每个人,其味苦药渣排空杯。 It was the Christ undergoing Death by man and for man; the Incarnate God, the God-Man, submitting Himself vicariously to the deepest humiliation, and paying the utmost penalty: Death, all Death.这是基督男子和人发生死亡;提交的道成肉身的神,神人,自己代理最深的屈辱,并付出最大的惩罚:死亡,所有死亡。No one as He could know what Death was (not dying, which men dread, but Christ dreaded not); no one could taste its bitterness as He.没有人,他可能知道什么是死亡(不会死的,哪个男人的恐惧,但基督可怕的不);没有人可以为他其苦味口感。His going into Death was His final conflict with Satan for man, and on his behalf.他到死的是他与撒旦为男子,并代表他的最后的冲突。By submitting to it He took away the power of Death; He disarmed Death by burying his shaft in His own Heart.他提交给它拿走了死亡的力量;,他解除武装埋在他自己的心轴的死亡。And beyond this lies the deep, unutterable mystery of Christ bearing the penalty due to our sin, bearing our death, bearing the penalty of the broken Law, the accumulated guilt of humanity, and the holy wrath of the Righteous Judge upon them.而超越这个谎言深,难言的基督神秘的轴承由于我们的罪的刑罚,我们的死亡轴承,轴承破“,人类积累的内疚,和神圣愤怒后,他们的正义法官的刑罚。 And in view of this mystery the heaviness of sleep seems to steal over our apprehension.而沉重的睡眠在这个谜似乎偷了我们的忧虑。

Alone, as in His first conflict with the Evil One in the Temptation in the wilderness, must the Saviour enter on the last contest.仅此一项,他与魔鬼在旷野的诱惑,第一次冲突中,必须救主进入最后的较量。With what agony of soul He took upon Him now and there the sins of the world, and in taking expiated them, we may learn from this account of what passed, when, with strong crying and tears unto Him that was able to save Him from death,' He 'offered up prayers and supplications.'有什么灵魂的痛苦,他把他现在世人的罪,并以抵偿他们,我们可以从这个账户通过什么学习的时候,对他具有很强的哭声和眼泪,是能够救他死亡,“他”提供了祈祷和恳求。“ [a Heb.[希伯来书。v. 7.] And, we anticipate it already, with these results: that He was heard; that He learned obedience by the things which He suffered; that He was made perfect; and that He became: to us the Author of Eternal Salvation, and before God, a High-Priest after the order of Melchizedek.7节]我们预计它已经与这些结果:他听到,他学会了服从他所遭受的事情,他是完美的,并认为他成为我们永恒的救赎作者。 ,并在神面前,高牧师后,麦基洗德的顺序。Alone, and yet even this being 'parted from them', [b St. Luke xxii.孤独,然而,即使是被“从他们分道扬镳”,[B圣卢克XXII。41.] implied sorrow. 41。]暗示的悲哀。[c Comp. [C比赛。Acts.行为。xxi.] [1 The Vulgate renders: 'avulsus est.'XXI] [1武加大呈现:“avulsus估”Bengel notes: 'serio affectu.'] And now, 'on His knees,' prostrate on the ground, prostrate on His Face, began His Agony. Bengel指出:“。Serio机场affectu']而现在,”他的膝盖上,“匍匐在地上,匍匐在他的脸上,开始了他的的痛苦。His very address bears witness to it.他非常地址见证。It is the only time, so far as recorded in the Gospels, when He addressed God with the personal pronoun: 'My Father.'它是唯一的一次,到目前为止,在福音中记载,当他谈到神与人称代词:“我的父亲”[d St. Matt.[D圣马特。xxvi.二十六。39, 42.] [2 St. Jerome notes: 'dicitqueblandiens: Mi Pater.']39,42] [2圣杰罗姆指出:“dicitqueblandiens:宓佩特”]

The object of the prayer was, that, 'if it were possible, the hour might pass away from Him.'祈祷的对象,认为,“如果有可能,小时可能通过离他而去。”[e St. Mark xiv.[E圣马克十四。 36.] The subject of the prayer (as recorded by the three Gospels) was, that the Cup itself might pass away, yet always with the limitation, that not His Will but the Father's might be done.36。]祈祷的主题(三个福音记录),杯本身可能绕道走,但与限制,不是他的意愿,但可能做父亲总是。The petition of Christ, therefore, was subject not only to the Will of the Father, but to His own Will that the Father's Will might be done.基督的请愿书,因此,不仅天父的旨意,但他自己的意志,可能做父亲的意志。 [1 This explains the [ ] of Hebr.[1这就解释了[]黑布尔。v. 7.] We are here in full view of the deepest mystery of our faith: the two Natures in One Person.诉7]我们是在众目睽睽下的最深的奥秘,我们的信仰:在一个人的两个性质。Both Natures spake here, and the 'if it be possible' of St. Matthew and St. Mark is in St. Luke 'if Thou be willing.'这两种性质的说话在这里,“如果它是可能的”圣马修和圣马克圣卢克是“你若愿意。”In any case, the 'possibility' is not physical, for with God all things are possible, but moral: that of inward fitness.在任何情况下,“可能性”是不是物理的,与上帝的所有事情都是可能的,但道德的:外来健身。Was there, then, any thought or view of 'a possibility,' that Christ's work could be accomplished without that hour and Cup?在那里,那么,任何思想或“可能性”,认为基督的工作,可以完成没有,小时和世界杯?Or did it only mark the utmost limit of His endurance and submission?还是它只是标志着他的耐力和提交的极限?We dare not answer; we only reverently follow what is recorded.我们不敢回答,我们只是虔诚地遵循什么记录。

It was in this extreme Agony of Soul almost unto death, that the Angel appeared (as in the Temptation in the wilderness) to 'strengthen' and support His Body and Soul.正是在这种极端痛苦的灵魂几乎至死,天使出现(如在旷野的诱惑)“加强”,并支持他的身体和灵魂。And so the conflict went on, with increasing earnestness of prayer, all that terrible hour.等冲突的继续,随着越来越多的祷告语重心长,所有可怕小时。[a St. Matt.[圣马特。xxvi.二十六。40.] For, the appearance of the Angel must have intimated to Him, that the Cup could not pass away. 40]对于天使的外观必须有暗示,他的世界杯不能废去。[2 Bengel: 'Signum bibendi calicis.'] And at the close of that hour, as we infer from the fact that the disciples must still have seen on His Brow the marks of the Bloody Sweat [3, The pathological phenomenon of blood being forced out of the vessels in bloody sweat, as the consequence of agony, has been medically sufficiently attested.[2 Bengel:“Signum的bibendi calicis。”],并在该小时结束,因为我们的弟子仍必须有他的额头上流血流汗的标记[3,被血的病理现象,推断被逼出来的痛苦的后果,在流血流汗的船只,已被医学充分证明。 See the Commentaries.] His Sweat, mingled with Blood, [4 No one who has seen it, can forget the impression of Carlo Dolce's picture, in which the drops as they fall kindle into heavenly light.] fell in great drops on the ground.评注。]他的汗水,用鲜血混杂在一起,[4没有谁已经看到它之一,可以忘记的印象卡罗甜蜜的图片,其中的下降为他们下降到天堂之光点燃。]伟大滴下跌在地面上。 And when the Saviour with this mark of His Agony on His Brow [5 They probably knew of the Bloody Sweat by seeing its marks on His Brow, though those who did not follow Him on His capture may have afterwards gone, and in the moonlight seen the drops on the place where He had knelt.] returned to the three, He found that deep sleep held them.这与他的痛苦,他的额头,他们可能流血流汗知道他的额头上看到其商标标志的救世主,虽然那些没有按照他的捕捉可能有事后了,就在月光下看到跪在他的地方滴。]返回到三个,他发现深睡举行了他们。

While He lay in prayer, they lay in sleep; and yet where soul-agony leads not to the one, it often induces the other.当他在祈祷奠定,他们在睡眠中奠定,但灵魂的痛苦不是一个,它往往诱使对方。His words, primarily addressed to 'Simon,' roused them, yet not sufficiently to fully carry to their hearts either the loving reproach, the admonition to 'Watch and pray' in view of the coming temptation, or the most seasonable warning about the weakness of the flesh, even where the spirit was willing, ready and ardent [ ].此话一出,主要是针对“西蒙”,激起了他们,但不够充分履行他们的心,无论是充满爱的自责,告诫“警醒祷告”在未来的诱惑,或对弱点最及时的警告肉,甚至精神愿意,随时准备和殷切[]。

The conflict had been virtually, though not finally, decided, when the Saviour went back to the three sleeping disciples.冲突已无形中,虽然不是最终决定,当救世主回到三个睡觉的弟子。He now returned to complete it, though both the attitude in which He prayed (no longer prostrate) and the wording of His Prayer, only slightly altered as it was, indicate how near it was to perfect victory.他现在返回来完成它,但表明的态度中,他祈祷(不再匍匐)和他的祈祷的措辞,只有轻微的改变,因为它是,如何在它附近是完美的胜利。 And once more, on His return to them, He found that sleep had weighted their eyes, and they scarce knew what answer to make to Him.一次,他给他们的回报,他发现,睡眠加权他们的眼睛,他们稀少知道答案使他。Yet a third time He left them to pray as before.然而,第三次,他离开他们祈祷,为前。And now He returned victorious.现在,他回到胜利。After three assaults had the Tempter left Him in the wilderness; after the threefold conflict in the Garden he was vanquished.后三个攻击的诱惑离开他在荒野中,后三个花园中的冲突,他征服。Christ came forth triumphant.基督来到了胜利。No longer did He bid His disciples watch.他不再叫他的弟子观看。They might, nay they should, sleep and take rest, ere the near terrible events of His Betrayal, for, the hour had come when the Son of Man was to be betrayed into the hands of sinners.不仅如此,他们可能就应该,睡眠和休息,ERE附近的可怕事件对他的背叛,时候到了,当人子将手中的罪人背叛。

A very brief period of rest this, [1 It will be noticed that we place an interval of time, however brief, between St. Matt.一个非常简短的休息这期间,[1,将注意到,我们放置一个圣马特之间的时间间隔,但简短。xxvi.二十六。45 (and similarly St. Mark xiv. 41) and the following verse.45(和同样圣马克十四41)和下面的诗句。So already St. Augustine.] soon broken by the call of Jesus to rise and go to where the other eight had been left, at the entrance of the Garden, to go forward and meet the band which was coming under the guidance of the Betrayer.所以已经圣奥古斯丁。]很快就打破了耶稣的召唤上升和去其他八个已经离开,在入口处的花园,前进和背叛者的指导下,满足乐队。 And while He was speaking, the heavy tramp of many men and the light of lanterns and torches indicated the approach of Judas and his band.同时他说,许多男人和灯笼和火把的光重流浪汉表示犹大和他的乐队的做法。During the hours that had passed all had been prepared.在已通过的时间都已经准备。When, according to arrangement, he appeared at the High-Priestly Palace, or more probably at that of Annas, who seems to have had the direction of affairs, the Jewish leaders first communicated with the Roman garrison.时,根据安排,他出现在大祭司的宫殿,或在安纳斯,他似乎有方向的事务更可能,犹太领导人首先传达与罗马驻军。

By their own admission they possessed no longer (for forty years before the destruction of Jerusalem) the power of pronouncing capital sentence.他们自己也承认他们拥有不再(40年之前销毁耶路撒冷)宣判死刑判决的权力。[a Sanh.[Sanh。41.] It is difficult to understand how, in view of this fact (so fully confirmed in the New Testament), it could have been imagined (as so generally) that the Sanhedrin had, in regular session, sought formally to pronounce on Jesus what, admittedly, they had not the power to execute. 41]这是很难理解如何,鉴于这一事实(在新约中完全证实),它可能已可想而知(所以一般)公会,常会,寻求正式宣告耶稣诚然,他们没有权力执行。 Nor, indeed, did they, when appealing to Pilate, plead that they had pronounced sentence of death, but only that they had a law by which Jesus should die.也不是,事实上,他们呼吁彼拉多时,恳请他们的死亡宣判的刑期,而只是说他们有一个法律耶稣应该死。[b St. John xviii. [B圣约翰十八。31; St. John xix.31;圣约翰十九。7.] It was otherwise as regarded civil causes, or even minor offences.7。]这是作为,否则视为民间的原因,甚至轻微罪行。The Sanhedrin, not possessing the power of the sword, had, of course, neither soldiery, nor regularly armed band at command.当然,公会,不具备的剑的力量,既不是士兵类,也定期武装指挥乐队。The 'Temple-guard' under their officers served merely for purposes of police, and, indeed, were neither regularly armed nor trained.“圣殿守卫”只是根据他们的军官担任警察的目的,而且,事实上,既不是定期的武装也没有训练。[c Jos. War iv.[C圣何塞战争四。 4.4。6.] Nor would the Romans have tolerated a regular armed Jewish force in Jerusalem. 6。]罗马人也不会容忍一个正规武装部队在耶路撒冷的犹太人力量。

We can now understand the progress of events.现在,我们可以了解事件的进展。In the fortress of Antonia, close to the Temple and connected with it by two stairs, [d Jos. Warv.在安东尼的堡垒,接近寺和与它相连的两个楼梯,[D圣何塞Warv。5, 8.] lay the Roman garrison. 5,8]奠定罗马驻军。But during the Feast the Temple itself was guarded by an armed Cohort, consisting of from 400 to 600 men, [2 The number varied.但在宴庙本身是守卫武装队列,其中包括400至600人,[2数量不同。See Marquardt, Rom.见马夸特,ROM。Alterthumsk.Alterthumsk。 vol.v. 2, pp. 359, 386, 441.诉2,第359,386,441。Canon Westcott suggests that it might have been, not a cohort, but a 'manipulus' (of about 200 men); but, as himself points out, the expression as used in the NT seems always to indicate a cohort.] so as to prevent or quell any tumult among the numerous pilgrims.佳能韦斯科特表明,它可能已经不是一个队列,而是一个“manipulus”(约200人);但是,本人所指出的,在NT的表情似乎总是表明队列],以。防止或镇压任何在众多的朝圣者的骚动。 [a Jos. Ant.[一个圣何塞蚂蚁。 xxv.5, 3.] It would be to the captain of this 'Cohort' that the Chief Priests and leaders of the Pharisees would, in the first place, apply for an armed guard to effect the arrest of Jesus, on the ground that it might lead to some popular tumult. xxv​​.5,3]这将是这个“队列”的队长,祭司长和法利赛人的领袖,摆在首位,申请的武装警卫效果逮捕耶稣在地上,它可能会导致一些流行的骚动。 This, without necessarily having to state the charge that was to be brought against Him, which might have led to other complications.这一点,而不必状态负责,这是对他提出,这可能导致其他并发症。Although St. John speaks of 'the band' by a word [ ] which always designates a 'Cohort' in this case 'the Cohort,' the definite article marking it as that of the Temple, yet there is no reason for believing that the whole Cohort was sent.虽然圣约翰谈到'乐队'一个字[]总是“该队列中指定一个”队列“,在这种情况下,”定冠词标记为寺,但没有理由相信,整个队列被发送。

Still, its commander would scarcely have sent a strong detachment out of the Temple, and on what might lead to a riot, without having first referred to the Procurator, Pontius Pilate.尽管如此,它的指挥官将几乎派出强大的支队寺,并可能导致了骚乱,而无需首先提到的检察长,彼拉多,。 And if further evidence were required, it would be in the fact that the band was led not by a Centurion, but by a Chiliarch, [b St. John xviii.如果需要进一步的证据,将在乐队不是由一个百夫长率领的事实,但由千夫长,[B圣约翰十八。12.]which, as there were no intermediate grades in the Roman army, must represent one of the six tribunes attached to each legion.12],有没有中间档次的罗马军队,必须连接到每个军团六tribunes代表之一。 This also explains not only the apparent preparedness of Pilate to sit in judgment early next morning, but also how Pilate's wife may have been disposed for those dreams about Jesus which so affrighted her.这也说明了不仅明显防备彼拉多坐在判断第二天一大早,但怎么也彼拉多的妻子有关耶稣的那些梦想,affrighted她可能已被出售。

This Roman detachment, armed with swords and 'staves', with the latter of which Pilate on other occasions also directed his soldiers to attack them who raised a tumult [c Jos. War ii.这罗马支队,武装用剑和“杠”,其中后者彼拉多在其他场合也指示他的士兵攻击他们提出了骚动[C圣何塞二战。 9, 4.] was accompanied by servants from the High-Priest's Palace, and other Jewish officers, to direct the arrest of Jesus.9,4]从公务员的高神父的宫殿,和其他犹太人员陪同,直接逮捕耶稣。They bore torches and lamps placed on the top of poles, so as to prevent any possible concealment.他们带着电筒和灯放在极顶部,以防止任何可能的隐蔽性。[d St. John xviii. [D圣约翰十八。3.] 3。

Whether or not this was the 'great multitude' mentioned by St. Matthew and St. Mark, or the band was swelled by volunteers or curious onlookers, is a matter of no importance.无论这是“圣马修和圣马克中提到的”伟大的众多乐队是由志愿者或好奇的围观者膨胀,是一个并不重要的问题。 Having received this band, Judas proceeded on his errand.收到这个乐队,犹大接着对他的差事。As we believe, their first move was to the house where the Supper had been celebrated.因为我们相信,他们的第一个动作就是房子的晚餐已庆祝。Learning that Jesus had left it with His disciples, perhaps two or three hours before, Judas next directed the band to the spot he knew so well: to Gethsemane.学习耶稣离开了与他的弟子,也许两三个小时前,犹大明年指示乐队到现场,他知道这么好:到客西马尼。A signal by which to recognize Jesus seemed almost necessary with so large a band, and where escape or resistance might be apprehended.一个信号,其中承认耶稣似乎几乎必要这么大的一个乐队,并在逃跑或抵抗可能被逮捕。It was, terrible to say, none other than a kiss.这是,可怕的是说,没有比一个吻。As soon as he had so marked Him, the guard were to seize, and lead Him safely away.很快,因为他有如此显着他,后卫被抓住,并导致他安全离开。

Combining the notices in the four Gospels, we thus picture to ourselves the succession of events.在四福音相结合的告示,因此,我们的图片,以自己继承的事件。As the band reached the Garden, Judas went somewhat in advance of them, [a St. Luke.] and reached Jesus just as He had roused the three and was preparing to go and meet His captors.由于乐队达到花园,犹大去有点在他们之前,[圣卢克。]并达成耶稣只是因为他激起了三个,并准备去满足他的俘虏。 He saluted Him, 'Hail, Rabbi,' so as to be heard by the rest, and not only kissed but covered Him with kisses, kissed Him repeatedly, loudly, effusively.他赞扬他,“冰雹,拉比,”这样才能听到其余,并不仅亲吻,但覆盖吻他,吻他反复,大声地,热情洋溢。The Saviour submitted to the indignity, not stopping, but only saying as He passed on: 'Friend, that for which thou art here;' [b St. Matt xxvi.救主提交的侮辱,不停止,但只是说他通过:“朋友,你的艺术在这里”; [B圣马特XXVI。49; comp. 49;比赛。St. Mark xiv.圣马克十四。45.] [1 We cannot, as many interpreters, take the words in an interrogative sense.45] [1尽可能多的口译员,我们不能采取一个疑问句感的话。I presume that Christ spoke both what St. Matthew and what St. Luke record.我相信,基督讲什么圣马太和圣卢克纪录。Both bear internal marks of genuineness.] and then, perhaps in answer to his questioning gesture: 'Judas, with a kiss deliverest thou up the Son of Man?'内部标志着双方承担的真实性,然后,也许在回答他的问话姿态:'犹大与亲吻了人子deliverest你?“[c St. Luke xxii. [C圣卢克XXII。48.] If Judas had wished, by thus going in advance of the band and saluting the Master with a kiss, even now to act the hypocrite and deceive Jesus and the disciples, as if he had not come with the armed men, perhaps only to warn Him of their approach, what the Lord said must have reached his inmost being. 48。]如果犹大从而提前乐队和敬礼法师用一个吻,即使现在采取行动的伪君子,欺骗耶稣和门徒,希望,如果他不来的武装人员,也许只有他警告他们的做法,必须达到主说他的内心深处被。 Indeed, it was the first mortal shaft in the soul of Judas.事实上,这是犹大的灵魂中的第一个致命的轴。The only time we again see him, till he goes on what ends in his self-destruction, is as he stands, as it were sheltering himself, with the armed men.我们再次看到了他,直到他在他的自我毁灭结束时,唯一的一次是,他的立场,因为它是与武装人员掩护自己,。[d St. John xviii. [D圣约翰十八。5.] 5。

It is at this point, as we suppose, that the notices from St. John's Gospel [e xviii.正是在这一点上,我们假设,即从圣约翰福音[E XVIII的告示。4-9.] come in. Leaving the traitor, and ignoring the signal which he had given them, Jesus advanced to the band, and asked them: 'Whom seek ye?' 4-9]进来,走出的叛徒,忽略了,他给了他们的信号,耶稣先进的乐队,并问他们:“谁寻求叶”To the brief spoken, perhaps somewhat contemptuous, 'Jesus the Nazarene,' He replied with infinite calmness and majesty: 'I am He.'简短的发言,也许有点轻蔑,“耶稣的拿撒勒,”他的回答是无限的冷静和威严:“我他。”The immediate effect of these words was, we shall not say magical, but Divine.这些话是立竿见影的效果,我们将不说神奇,但神圣。 They had no doubt been prepared for quite other: either compromise, fear, or resistance.他们毫无疑问,被不少其他准备:要么妥协,恐惧,或阻力。But the appearance and majesty of that calm Christ, heaven in His look and peace on His lips, was too overpowering in its effects on that untutored heathen soldiery, who perhaps cherished in their hearts secret misgivings of the work they had in hand.但平静基督的外观和陛下,在他的目光和他的嘴唇上的和平天堂,太强烈的影响,稚气的异教徒士兵类,也许在他们的心中他们的工作已经在手的秘密疑虑珍惜。 The foremost of them went backward, and they fell to the ground.其中最重要的落后,他们倒在了地上。But Christ's hour had come.但基督的时刻已经到来。And once more He now asked them the same question as before, and, on repeating their former answer, He said: 'I told you that I am He; if therefore ye seek Me, let these go their way,', the Evangelist seeing in this watchful care over His own the initial fulfillment of the words which the Lord had previously spoken concerning their safe preservation, [f St. John xvii.一次,他现在要求他们像以前一样的问题,并重复他们以前的回答,他说:“我告诉你,我,他,因此,如果你们找我,让这些走各的路”,看到的传播者在这在他自己的主以前发言的关于他们的安全保存的话初步实现的观察护理,[F圣约翰十七。 12.] not only in the sense of their outward preservation, but in that of their being guarded from such temptations as, in their then state, they could not have endured. 12。]不仅在其向外保存的意义,但他们正在从这样的诱惑,他们然后状态把守的,他们不能忍受的。

The words of Christ about those that were with Him seem to have recalled the leaders of the guard to full consciousness, perhaps awakened in them fears of a possible rising at the incitement of His adherents.对那些与他的基督的话似乎已经召回的后卫领导人充分意识,他们也许唤醒了可能担心在煽动他的追随者升起。Accordingly, it is here that we insert the notice of St. Matthew, [a St. Matt.因此,在这里,我们将通知圣马太,圣马特。xxvi.二十六。50 b.] and of St. Mark, [b St. Mark xiv.50 B.]和圣马克,[B圣马克十四。46.] that they laid hands on Jesus and took Him.46],他们在耶稣奠定手中,并把他。Then it was that Peter, [c St. John xviii.然后,这是彼得,[C圣约翰十八。11.11。26.] seeing what was coming, drew the sword which he carried, and putting the question to Jesus, but without awaiting His answer, struck at Malchus, [1 The name Malchus, which occurs also in Josephus (Ant. i. 15. 1.; xiv. 5.2; 11. 4; War i. 8. 3), must not be derived, as is generally done, from a king. 26。]看到什么是未来,提请剑他进行的同时,把耶稣的问题,但没有等待他的回答,在马尔休斯袭击,1名马尔休斯,也发生在约瑟夫(Ant.一15。 1;第十四5.2; 11月4日;。第一次世界大战8 3),不能得出,一般做,从一个国王。Its Hebrew equivalent, apparently, is Malluch, 'Counsellor,' a name which occurs both in the Old Testament and in the LXX.,显然,它的希伯来相当于Malluch,“参赞”的名称在旧约中的lxx发生。(1 Chron. vi. 44; Neh. x. 4, &c.), and as a later Jewish name in the Talmud.(1专栏VI 44;。NEH X. 4,&C),以及后来在“塔木德犹太名字。But both Frankel (Einl. in d. Jer. Talm. p. 114) and Freudenthal (Hell. Stud. p. 131) maintain that it was not a Jewish name, while it was common among Syrians, Phoenicians, Arabians, and Samaritans.但两者弗兰克尔(D.哲第114页。Talm。Einl.)和弗赖登塔尔(Hell.梭哈第131页)认为,这是不是一个犹太人的名字,而这是叙利亚人,腓尼基人,阿拉伯人,和撒玛利亚人之间的共同。 The suggestion therefore lies near, that Malchus was either a Syrian or a Phoenician by birth.] the servant [2 The definite article here marks that he was, in a special sense, the servant of the High-Priest, his body-servant.] of the High-Priest, perhaps the Jewish leader of the band, cutting off his ear.因此,建议所在附近,即马尔休斯是叙利亚或出生一个腓尼基]仆人[2冠词标志着他在一个特殊的意义,高神父的仆人,他的身体的仆人。高牧师,也许是乐队的犹太领袖,切断了他的耳朵,]。

But Jesus immediately restrained all such violence, and rebuked all self-vindication by outward violence (the taking of the sword that had not been received), nay, with it all merely outward zeal, pointing to the fact how easily He might, as against this 'cohort,' have commanded Angelic legions.但耶稣立刻克制所有此类暴力行为,并怒斥所有的自我平反向外暴力(采取的剑尚未收到),不然,这一切仅仅是外向热情,指着他可能会是多么容易,因为对这样的事实:这个“队列”,指挥天使军团。 [d St. Matthew.] [3 A legion had ten cohorts.] He had in wrestling Agony received from His Father that Cup to drink, [e St. John.] [4 This reference to the 'cup which the Father had given Him to drink' by St. John, implies the whole history of the Agony in Gethsemane, which is not recorded in the Fourth Gospel.[D圣马太。] [3一个军团有10个队列。]他在摔跤从他的父亲,杯喝收到的痛苦,[E圣约翰] [4杯的父亲给了他喝圣约翰“,意味着在客西马尼园的痛苦,这是不记录在第四福音的整个历史。And this is, on many grounds, very instructive.] and the Scriptures must in that wise be fulfilled.在很多理由,这是很有启发意义。]和“圣经”的明智必须得到履行。And so saying, He touched the ear of Malchus, and healed him.所以说,他摸了摸耳朵马尔休斯,并治好了他。[f St. Luke.] [F圣卢克。]

But this faint appearance of resistance was enough for the guard.但这种抵抗微弱的外观足够的后卫。 Their leaders now bound Jesus.他们的领导人现在势必耶稣。[g St. John.] It was to this last, most underserved and uncalled-for indignity that Jesus replied by asking them, why they had come against Him as against a robber, one of those wild, murderous Sicarii. [G圣约翰。]这最后,最不足和不必要的侮辱,这是耶稣要求他们回答,为什么他们反对他来对一个强盗,那些野生的,杀气Sicarii之一。Had He not been all that week daily in the Temple, teaching?如果他没有被那一周,每天在寺庙,教学呢?Why not then seize Him?为什么不抓住他?But this 'hour' of theirs that had come, and 'the power of darkness', this also had been foretold in Scripture!但他们的这个“一小时”已经到来,“黑暗的力量”,这也已经在圣经中预言!

And as the ranks of the armed men now closed around the bound Christ, none dared to stay with Him, lest they also should be bound as resisting authority.武装人员的行列,现在周围必将基督封闭,没有人敢和他呆在一起,免得他们也应抗拒权威的约束。So they all forsook Him and fled.因此,他们都离开他,然后逃去。But there was one there who joined not in the flight, but remained, a deeply interested onlooker.但有在飞行加入,但仍然是,深感兴趣的旁观者。When the soldiers had come to seek Jesus in the Upper Chamber of his home, Mark, roused from sleep, had hastily cast about him the loose linen garment or wrapper [1 This, no doubt, corresponds to the Sadin or Sedina which, in Rabbinic writings, means a linen cloth, or a loose linen wrapper, though, possibly, it may also mean a night-dress (see Levy, ad voc.).] that lay by his bedside, and followed the armed band to see what would come of it.当士兵们前来寻求耶稣在他的家,马克,从睡眠中惊醒的上院,宽松的亚麻服装或包装[1,毫无疑问,对应的Sadin或Sedina,在拉比匆忙对他投著作,指的亚麻布,或松散亚麻包装,虽然,可能的话,它可能还意味着一晚礼服(见征费,广告VOC。)。]躺在他的床边,和随后的武装带,看看会来。 He now lingered in the rear, and followed as they led away Jesus, never imagining that they would attempt to lay hold on him, since he had not been with the disciples nor yet in the Garden.现在,他徘徊在后方,跟着他们领走耶稣,没想到,他们会尝试奠定他,因为他没有得到与弟子或尚未在花园。But they, [2 The designation 'young men' (St. Mark xiv. 51) is spurious.] perhaps the Jewish servants of the High-Priest, had noticed him.不过,[2指定“年轻男子”(圣马克十四51)是虚假的。]也许是犹太高级祭司的仆人,也注意到他。They attempted to lay hold on him, when, disengaging himself from their grasp, he left his upper garment in their hands, and fled.他们试图打下按住他时,脱离自己掌握自己,他离开他们的手在他的上衣,并逃离。

So ended the first scene in the terrible drama of that night.因此结束了可怕的戏剧在当晚的第一个场景。


Author Edersheim refers to MANY reference sources in his works.作者爱德生是指许多参考来源,在他的作品。As a Bibliography resource, we have created a separate Edersheim References list.作为一个书目资源,我们已经创建了一个单独的爱德生参考清单。 All of his bracketed references indicate the page numbers in the works referenced.他所有的括号内引用,表明在所引用的作品页码。


Gethsemani Gethsemani

Catholic Information天主教信息

Gethsemani (Hebrew gat, press, and semen, oil) is the place in which Jesus Christ suffered the Agony and was taken prisoner by the Jews. Gethsemani(希伯来语GAT,新闻,和精液,油)是耶稣基督遭受的痛苦和犹太人囚犯的地方。Saint Mark (xiv, 32) calls it chorion, a "a place" or "estate"; St. John (xviii, 1) speaks of it as kepos, a "garden" or "orchard".圣马克(14,32)调用绒毛膜,“一个地方”或“庄园”;圣约翰(十八,1)讲kepos,把它作为一个“花园”或“果园”。 In the East, a field shaded by numerous fruit trees and surrounded by a wall of loose stone or a quickset hedge forms the el bostan, the garden.在东方,许多果树和阴影,由松散的石头或QuickSet的对冲墙包围的一个领域,EL博斯坦,园林形式。The name "oil-press" is sufficient indication that it was planted especially with olive trees. “石油新闻”的名称是,这是种植橄榄树,特别是足够的迹象。According to the Greek version and others, St. Mathew (xxvi, 36) designates Gethsemani by a term equivalent to that used by St. Mark.据希腊的版本和其他,圣马修(26,36)指定由长期相当于圣马克Gethsemani。The Vulgate renders chorion by the word villa, but there is no reason to suppose that there was a residence there.武加大字别墅呈现绒毛膜,但也没有理由假设有一个居住。St. Luke (xxii, 39) refers to it as "the Mount of Olives", and St. John (xviii, 1) speaks of it as being "over the brook Cedron".圣卢克(22 39)是指它作为“橄榄山”,和圣约翰(十八,1)它说“在小溪Cedron”。According to St. Mark, the Savior was in the habit of retiring to this place; and St. John writes: Judas also, who betrayed him, knew the place; because Jesus had often resorted thither together with his disciples".据圣马克,救主是在这个地方退休的习惯;圣约翰写道:犹大也曾经背叛过他,知道的地方,因为耶稣与他的弟子“,往往使出上去一起。

A place so memorable, to which all the Evangelists direct attention, was not lost sight of by the early Christians.一个如此难忘的地方,所有的福音的直接关注,是不是失去了早期的基督徒视线。In his "Onomasticon," Eusebius of Caesarea says that Gethsemani is situated "at the foot of the Mount of Olives", and he adds that "the faithful were accustomed to go there to pray".在他的“Onomasticon,”该撒利亚的优西比乌说,Gethsemani坐落“在橄榄山脚下”,他补充说,“忠实习惯于去那里祈祷”。 In 333 the Pilgrim of Bordeaux visited the place, arriving by the road which climbs to the summit of the mountain, ie beyond the bridge across the valley of Josaphat. 333波尔多的朝圣者前往的地方,到达的路爬上山之巅,即超出桥横跨山谷约萨法特。In the time of the Jews, the bridge which spanned the torrent of Cedron occupied nearly the same place as one which is seen there today, as is testified by the ancient staircase cut in the rock, which on one side came down from the town and on the other wound to the top of the mountain.在犹太人的时间,这是今天看到有桥横跨Cedron洪流占领几乎在同一个地方,是在岩石切割古老的楼梯,一方来自镇作证和山顶上的其他伤口。 Petronius, Bishop of Bologna (c. 420), and Sophronius, Patriarch of Jerusalem, speak of this immense staircase and two other pilgrims counted the steps. Petronius主教,博洛尼亚(公元前420),并Sophronius,耶路撒冷的祖师,说这个巨大的楼梯和其他两个朝圣者计算的步骤。Traces of it are still to be seen on the side towards the city, and numerous steps, very large and well-preserved, have been discovered above the present Garden of Gathsemani.它的踪迹仍然要看到的一面,对城市和众多的步骤,非常大,保存完好的,上面已经发现Gathsemani目前花园。 The Pilgrim of Bordeaux notes "to the left, among the vines, the stone where Judas Iscariot betrayed Christ".波尔多Notes的朝圣者“到左边,藤蔓之间,犹大背叛基督”的石头。In translating the "Onomasticon" of Eusebius, St. Jerome adds to the article Gethsemani the statement that "a church is now built there" (Onomasticon, ed. Klostermann, p. 75).在翻译“Onomasticon”尤西比乌斯,圣杰罗姆,增加的文章Gethsemani“一个教堂现在建有”(Onomasticon。Klostermann,第75页)的发言。 St. Sylvia of Aquitania (385-388) relates that on Holy Thursday the procession coming down from the Mount of Olives made a station at "the beautiful church" built on the spot where Jesus underwent the Agony.圣Aquitania西尔维亚(385-388)与圣周四,从橄榄山下来的游行是在“美丽的教堂”耶稣经历的痛苦的地方建造一站。 "From there", she adds, "they descend to Gethsemani where Christ was taken prisoner" (S. Silviae Aquit. Peregr., ed. Gamurrini, 1888, pp. 62-63).“从那里”,她补充说,“他们沦落到Gethsemani基督采取的囚犯”(S. Silviae Aquit. Peregr。Gamurrini,1888年,第62-63页)。This church, remarkable for its beautiful columns (Theophanes, Chronogr. ad an. 682), was destroyed by the Persians in 614; rebuilt by the Crusaders, and finally razed, probably in 1219.这座教堂,以其优美的列显着(。Theophanes,Chronogr广告中682),在614波斯人被摧毁;十字军的重建,终于在1219年可能被夷为平地。 Arculf (c. 670), St. Willibald (723), Daniel the Russian (1106), and John of Wurzburg (1165) mention the Church of the Agony. Arculf(公元前670),圣Willibald(723),丹尼尔俄罗斯(1106),和约翰维尔茨堡(1165)提到教会的痛苦。The foundations have recently been discovered at the place indicated by them, ie at a very short distance from the south-east corner of the present Garden of Gethsemani.基金会最近被发现的地点由他们表示,Gethsemani目前花园东南角,即在很短的距离。

A fragmentary account of a pilgrimage in the fourth century, preserved by Peter the Deacon (1037), mentions "a grotto at the place where the Jews the Savior captive".一个保存彼得执事(1037),在第四世纪的朝圣的零碎帐户中提到“在地方犹太人的救世主圈养的一个洞穴”。According to the tradition it was in this grotto that Christ was wont to take refuge with his disciples to pass the night.根据传统,它是在这个岩洞,基督是习惯与他的弟子的避难所过夜。It was also memorable for a supper and a washing of the feet which, according to the same tradition, took place there.它也是一个晚饭,洗的脚这难忘的,按照相同的传统,在那里发生。Eutychius, Patriarch of Constantinople (d. 583), says in one of his sermons that the Church commemorates three suppers.Eutychius,君士坦丁堡(583 D.)祖师说,在他的布道,教会纪念三个晚餐。"The first repast", he says, "together with the purification, took place at Gethsemani on the Sabbath day, the first day, ie when Sunday was already begun. That is why we then celebrate the vigil" (PG, LXXXVI, 2392). “第一就餐”,他说,“一起净化,在Gethsemani放在安息日,第一天,即在周日已经开始时,这就是为什么我们再庆祝守夜”(PG,捌拾陆,2392 )。The second supper was that of Bethany, and the third was that was that of Holy Thursday at which was instituted the Holy Eucharist.伯大尼的第二个晚饭,和第三,这是圣周四提起的圣体圣事。 Theodosius (c. 530) describes this grotto in these terms: "There [in the valley of Josaphat] is situated the basilica of Holy Mary, Mother of God, with her sepulchre. There is also the place where the Lord supped with his disciples. There he washed their feet. There are to be seen four benches where Our Lord reclined in the midst of His Apostles. Each bench can seat three persons. There also Judas betrayed the Saviour. Some persons, when they visit this spot, through devotion partake of some refreshment, but no meat. They light torches because the place is in a grotto".狄奥多西(公元前530)在这些术语描述这个石窟:“[在山谷约萨法特]是位于教堂的圣母玛利亚,天主之母,她的坟墓也有主与他的弟子supped的地方。 ,在那里,他洗自己的脚,还有待观察四个长凳,我们的主在他的门徒中趄。每个长椅可坐三人,也有犹大出卖救主。有些人,当他们参观这个地方,通过奉献吃一些小食,但没有肉,他们光火把的地方,因为在石窟“。 Antonius of Plaisance (570), Arculf, Epiphanius the Hagiopolite, and others make mention of the well known pasch of which the grotto of Gethsemani was witness.安普莱桑斯(570),Arculf,埃皮法尼乌斯Hagiopolite,和其他人提及的著名pasch其中Gethsemani石窟是证人。 In the Church of the Agony the stone was preserved on which, according to tradition, Jesus knelt during His Agony.在教会的痛苦,被保留下来的石头上,根据传统,耶稣跪在他的痛苦。It is related by the Arculf that, after the destruction of the church by the Persians, the stone was removed to the grotto and there venerated.这是有关的,破坏教堂由波斯人后,石头被拆除的石窟,有崇敬Arculf。 In 1165 John of Wurzburg found it still preserved at this spot, and there is yet to be seen on the ceiling of the grotto an inscription concerning it.在1165维尔茨堡约翰发现它仍然保存在这个地方,并有尚未看到天花板上的石窟题词。In the fourteenth century the pilgrims, led astray by the presence of the stone and the inscription, mistakenly called this sanctuary the Grotto of the Agony.在14世纪的朝圣者,带坏了在场的石头和题词,误称为圣殿石窟的痛苦。

In ancient times the grotto opened to the south.在古代石窟开到南部。The surrounding soil being raised considerably by earth carried down the mountain by the rains, a new entrance has been made on the north-west side.提出地球相当周围的土壤进行山区降雨,已经取得了一个新的入口西北侧。 The rocky ceiling is supported by six pillars, of which three are in masonry, and, since the sixth century, has been pierced by a sort of skylight which admits a little light.岩石的上限是支持的六大支柱,其中有三个是在砌筑,六世纪以来,已被划破一个小光的天窗那种承认。The grotto, which is irregular in form, is, in round numbers, 56 feet long, 30 feet wide, and 12 feet high in its largest dimentions.石窟,这是形成不规则的,是整数,56英尺长,30英尺宽,12英尺高在其最大尺寸。It is adorned with four altars, but of the pictures which formerly covered the walls, and of the mosaic floor, traces only can be found.这是装饰有四个神坛,但以前所涵盖的墙壁,和马赛克地板的图片,不仅可以找到痕迹。At a distance of about 130 feet to the south of the grotto is the Garden of Gethsamani, a quadrangular-shaped enclosure which measures about 195 feet on each side.在约130英尺的石窟南部的距离是Gethsamani,四角形外壳,措施,每边约195英尺的花园。Here are seven olive trees, the largest of which is about 26 feet in circumference.这里有七棵橄榄树,其中最大的是约26英尺,周长。If they were not found there in the time of Christ they are at least the offshoots of those which witnessed His Agony.,如果他们在的时候,基督有没有发现他们至少那些目睹他痛苦的分支。With the aid of historical documents it has been established that these same trees were already in existence in the seventh century.随着历史文献的援助已经建立,同样是这些树木在第七个世纪已经存在。To the east of the garden there is a rocky mass regarded as the traditional spot where the three Apostles waited.花园以东,有一个岩石质量视为传统的地方等待三个使徒。A stone's throw to the south, the stump of a column fitted in a wall pointed out to the native Christians the place where Jesus prayed on the eve of his Passion.一箭之遥,到南部,在墙上装一列残端指出本土基督徒的地方,耶稣对他的激情前夕祈祷。The foundations of the ancient Church of the Agony were discovered behind this wall.这背后的墙上发现的古代教会的痛苦的基础。

Publication information Written by Barnabas Meistermann.巴拿巴Meistermann编写的出版物信息。Transcribed by Joseph P. Thomas.转录由约瑟夫托马斯。Dedicated to Mrs. Hildegard Grabowski The Catholic Encyclopedia, Volume VI.专用夫人希尔德加德Grabowski天主教百科全书,第六卷。Published 1909.发布1909年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, September 1, 1909. Nihil Obstat,1909年9月1日。Remy Lafort, Censor.人头马lafort,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约



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