(Several Chapters
From Book II of Life and Times of Jesus the
（几章，从第二册的生活和时代的耶稣
Messiah by Alfred Edersheim,
1886) 弥赛亚由阿尔弗雷德edersheim ， 1886年）
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If you are approaching this subject on a more casual basis, you might want to skip down to Chapters 9 and 10, which emphasize home life, siblings(?), and daily existence.) 如果你正在接近这一主题在一个更休闲的基础上，您可能想要跳过下跌章第9和第10 ，强调家庭生活，兄弟姊妹（ ？ ） ，以及每日的存在） 。
The fact that such an announcement came to Him in a dream, would dispose Joseph all the more readily to receive it.事实上，这样的宣布来，他在一个梦想，将处置约瑟夫所有更容易接收它。 'A good dream' was one of the three things [3 'A good king, a fruitful year, and a good dream.'] popularly regarded as marks of God's favour; and so general was the belief in their significance, as to have passed into this popular saying: 'If any one sleeps seven days without dreaming (or rather, remembering his dream for interpretation), call him wicked' (as being unremembered of God [a Ber. 55 b] [4 Rabbi Zera proves this by a reference to Prov. xix. 23, the reading Sabhea (satisfied) being altered into Shebha, both written, while is understood as of spending the night. Ber. 55 a to 57 b contains a long, and sometimes very coarse, discussion of dreams, giving their various interpretations, rules for avoiding the consequences of evil dreams, &c. The fundamental principle is, that 'a dream is according to its interpretation' (Ber. 55 b). Such views about dreams would, no doubt, have long been matter of popular belief, before being formally expressed in the Talmud.]). '一个很好的梦想'是其中的三件事[ 3 '一个好国王，一个丰收的一年，和一个很好的梦想。 ' ]普遍视为马克上帝的人赞成;等，一般是信仰，他们的意义，因为有通过成为这个受欢迎的说： '如果任何一睡七天无梦（或者更确切地说，记住他的梦想，口译） ，请他邪恶的' （被unremembered上帝的[一误码率。 55 B ]中[ 4拉比zera证明了这一点由参考省第十九23条的规定，读sabhea （满意）正在修改到shebha ，无论是书面，而被理解为消费夜。误码率。 55至57 b包含一个长期的，有时很粗，讨论梦想，让他们的各种解释，规则，为避免的后果，邪恶的梦想，与长基本原则是， '一个梦想，是根据其释义』 （ ber. 55二） 。这种看法的梦想将毫无疑问，有长久以来的问题，民间信仰，然后才正式表示，在塔木德。 ] ） 。 Thus Divinely set at rest, Joseph could no longer hesitate.因此，神定在休息，约瑟夫可能不再犹豫。 The highest duty towards the Virgin-Mother and the unborn Jesus demanded an immediate marriage, which would afford not only outward, but moral protection to both.最高的责任，美属维尔京-母亲和未出生的耶稣要求立即结婚，这将有能力不仅离港，但道德的保障，两者。 [5 The objection, that the account of Joseph and Mary's immediate marriage is inconsistent with the designation of Mary in St. Luke ii. [ 5人反对，该帐户的约瑟夫和玛丽的切身婚姻是不符合指定的玛丽在圣卢克二。 5, is sufficiently refuted by the consideration that, in any other case, Jewish custom would not have allowed Mary to travel to Bethlehem in company with Joseph.五，足以反驳的考虑，在任何其他情况下，犹太人的习俗便不会允许玛丽前往伯利恒公司在与约瑟夫。 The expression used in St. Luke ii.表达中使用的圣卢克二。 5, must be read in connection with St. Matt. 5 ，必须在阅读方面，与圣马特。 i.我。 25.] 25 。 ]
Viewing events, not as isolated, but as links welded in the golden chain of the history of the Kingdom of God, 'all this', not only the birth of Jesus from a Virgin, nor even His symbolic Name with its import, but also the unrestful questioning of Joseph, 'happened' [1 Haupt (Alttestam. Citate in d. vier Evang. pp. 207-215) rightly lays stress on the words, 'all this was done.'查看事件，而不是孤立的，但作为链接焊接在金链的历史，上帝的王国， '这一切' ，不仅是耶稣诞生的，从美属维尔京，也不是连他的符号名称与它的进口，而且还该unrestful质疑约瑟夫， '发生' [一豪普特（ alttestam.西塔特在四vier埃旺。页。 207-215 ）正确地强调对的话， '所有这样做。 He even extends its reference to the threefold arrangement of the genealogy by St. Matthew, as implying the ascending splendour of the line of David, its midday glory, and its decline.] in fulfilment [2 The correct Hebrew equivalent of the expression 'that it might be fulfilled' is not, as Surenhusius (Biblos Katallages, p. 151) and other writers have it, still loss (Wunsche) but, as Professor Delitzsch renders it, in his new translation of St. Matthew, The difference is important, and Delitzsch's translation completely established by the similar rendering of the LXX.他甚至扩大其参考，以三倍的安排，该族谱由圣马太，暗示升的辉煌线的国宝，其中午的荣耀，其下降。 ]在履行[ 2正确的希伯来语相当于表达'它可能是履行' ，并非如surenhusius （ biblos katallages ，第151页）和其他作家，仍然损失（ wunsche ） ，但作为教授delitzsch ，使其，在他的新译本圣马太，差异是很重要的，和delitzsch的翻译完全建立由类似绘制的lxx 。 of 1 Kings ii. 1国王二。 27 and 2 Chron. 27日和2慢性。 xxxvi.三十六。 22.] of what had been prefigured. 22 。 ]什么样的已prefigured 。 [a Is. [是。 vii.七。 14.] The promise of a Virgin-born son as a sign of the firmness of God's covenant of old with David and his house; the now unfolded meaning of the former symbolic name Immanuel; even the unbelief of Ahaz, with its counterpart in the questioning of Joseph, 'all this' could now be clearly read in the light of the breaking day. 14 。 ]的承诺处女出生的儿子，作为一个标志的坚定性上帝的盟约旧与戴维和他的房子;现在开展的意义，前符号名称伊曼纽尔;甚至unbelief的亚哈斯，与它对应的，在质疑约瑟夫， '这一切' ，现在可以清楚地阅读，根据打破天。 Never had the house of David sunk morally lower than when, in the words of Ahaz, it seemed to renounce the very foundation of its claim to continuance; never had the fortunes of the house of David fallen lower, than when a Herod sat on its throne, and its lineal representative was a humble village carpenter, from whose heart doubts of the Virgin-Mother had to be Divinely chased.从未有过众议院国宝沉没在道义上低于时，在的话，亚哈斯，似乎放弃的基础其索赔的延续;从未有过的命运众议院国宝下降较低，比当一个希律星期六就其宝座，其直系代表是一个谦虚的乡村木匠，从心脏的疑虑，美属维尔京-母亲要神追赶。 And never, not even when God gave to the doubts of Moses this as the sign of Israel's future deliverance, that in that mountain they should worship [b Ex.和从来没有，甚至没有当上帝给的疑虑，郑慕智以此为标志，以色列的未来解脱，即在山区，他们应该崇拜并[ b前。 iii.三。 12.] had unbelief been answered by more strange evidence. 12 。 ]已unbelief回答更奇怪的证据。 But as, nevertheless, the stability of the Davidic house was ensured by the future advent of Immanuel, and with such certainty, that before even such a child could discern between choice of good and evil, the land would be freed of its dangers; so now all that was then prefigured was to become literally true, and Israel to be saved from its real danger by the Advent of Jesus, Immanuel.但作为，然而，稳定的davidic房子是确保未来的来临， 伊曼纽尔，以及与这种确定性，之前，即使这样一个儿童可以看出之间的选择善和恶的，土地将释放其危险;现在的一切，当时prefigured要成为真正的从字面上来看，和以色列，以保存其真正的危险所的来临，耶稣，伊曼纽尔。 [3 A critical discussion of Is. [ 3一个重要的讨论。 vii.七。 14 would here be out of place; though I have attempted to express my views in the text. 14日将在这里失控的地方;虽然我曾试图表达我的意见，在文本中。 (The nearest approach to them is that by Engelhardt in the Zeitschr. fur Luth. Theol. fur 1872, Heft iv.). （最接近的做法，他们是由恩格尔哈特，在zeitschr 。毛皮luth 。 theol 。毛皮1872年，分量四） 。 The quotation of St. Matthew follows, with scarcely any variation, the rendering of the LXX.报价的圣马太如下，与几乎没有任何变化，使该lxx 。 That they should have translated the Hebrew by, 'a Virgin,' is surely sufficient evidence of the admissibility of such a rendering.他们应该有翻译希伯来语， '处女'肯定是足够的证据证明受理这样的渲染。 The idea that the promised Son was to be either that of Ahaz, or else of the prophet, cannot stand the test of critical investigation (see Haupt, us, and Bohl, Alttest. Citate im NT pp. 3-6).设想，即承诺的儿子是不是就是亚哈斯，或其他的先知，不能经得起考验的关键调查（见豪普特，美，和bohl ， alttest 。西塔特即时通讯新台币页。 3月6日） 。 Our difficulties of interpretation are, in great part, due to the abruptness of Isaiah's prophetic language, and to our ignorance of surrounding circumstances.我们的解释上的困难是，在很大一部分，由于该唐突的以赛亚书的预言性的语言，和我们的无知，周围的情况。 Steinmeyer ingeniously argues against the mythical theory that, since Is.斯坦迈耶巧妙地辩称，对神话的理论认为，由于是。 vii.七。 14 was not interpreted by the ancient Synagogue in a Messianic sense, that passage could not have led to the origination of 'the legend' about the 'Virgin's Son' (Gesch. d. Geb. d. Herrn, p. 95). 14 ，是不是诠释古老的犹太教堂在一个弥赛亚意识，即不能获得通过，已导致的起源'传奇' '美属维尔京的儿子' （ gesch.四geb 。 herrn四，第95页） 。 We add this further question, Whence did it originate?] And so it had all been intended.我们添加此进一步提出的问题， whence它源于？ ] ，所以都已经打算。 The golden cup of prophecy which Isaiah had placed empty on the Holy Table, waiting for the time of the end, was now full filled, up to its brim, with the new wine of the Kingdom.黄金杯的预言，其中以赛亚书放在了空对教廷表，等待的时间的结束，现在是全面填补，直至其边缘，与新酒的王国。
Meanwhile the long-looked-for event had taken place in the home of Zacharias.同时，长期的研究-事件已发生在家庭中的撒迦利亚。 No domestic solemnity so important or so joyous as that in which, by circumcision, the child had, as it were, laid upon it the yoke of the Law, with all of duty and privilege which this implied.没有国内的严肃性，使一些重要的或使喜事，因为在其中，割礼，儿童，因为它被，奠定了它的枷锁法律，同所有的责任和特权，这暗示。 Even the circumstance, that it took place at early morning [a Pes.即使这种情况下，它发生在清晨[ PES的。 4 a.] might indicate this.四答]可能表明这一点。 It was, so tradition has it, as if the father had acted sacrificially as High-Priest, [b Yalkut Sh.据，使传统的，因为如果父亲曾担任sacrificially高神父，并[ b亚尔库特的SH 。 i.我。 par.相提并论。 81.] offering his child to God in gratitude and love; [c Tanch. 81 。 ]提供自己的孩子在上帝的感谢和爱; [中tanch 。 P Tetsavveh, at the beginning, ed. p tetsavveh ，在开始时，教育署。 Warshau, p. warshau页 111 a.] and it symbolised this deeper moral truth, that man must by his own act complete what God had first instituted. 111甲] ，它象征着这个更深的道德真理，这名男子必须由他自己的行为完成什么上帝首先提起。 [d Tanch. [ d tanch 。 us] To Zacharias and Elisabeth the rite would have even more than this significance, as administered to the child of their old age, so miraculously given, and who was connected with such a future.我们]撒迦利亚和伊丽莎白礼仪会，甚至比这更多的意义，作为管理，以儿童的晚年，因此奇迹般地给予，谁是与这样一个未来。 Besides, the legend which associates circumcision with Elijah, as the restorer of this rite in the apostate period of the Kings of Israel, [e Pirq de R. Elies.此外，传说Associates的割礼与利亚，作为恢复对这个仪式，在叛教时期国王的以色列， [以电子pirq德r. elies 。 c.长 29.] was probably in circulation at the time. 29 。 ] ，可能是在流通的时间。 [1 Probably the designation of 'chair' or 'throne of Elijah,' for the chair on which the godparent holding the child sits, and certainly the invocation of Elijah, are of later date. [ 1 ，大概是指定'椅子'或'的宝座，以利亚， '主席对其中godparent举行儿童坐在，当然也引用利亚，是较后的日期。 Indeed, the institution of godparents is itself of later origin.事实上，该机构的教父母本身就是后来的原产地。 Curiously enough, the Council of Terracina, in 1330 had to interdict Christians acting as godparents at circumcision!奇怪的还不够，会terracina ，在1330年已停职的基督徒作为的教父母在包皮环切术！ Even the great Buxtorf acted as godparent in 1619 to a Jewish child, and was condemned to a fine of 100 florins for his offence.甚至伟大布克斯托夫担任godparent在1619年以一个犹太儿童，并谴责以罚款100 florins为他的罪行。 See Low, Lebensalter, p.见低， lebensalter页 86.] We can scarcely be mistaken in supposing, that then, as now, a benediction was spoken before circumcision, and that the ceremony closed with the usual grace over the cup of wine, [2 According to Josephus (Ag. Ap. ii. 26) circumcision was not followed by a feast. 86 。 ] ，我们可以几乎被误认为在假设，然后和现在一样，一benediction是前面发言的割礼，并认为仪式封闭，与一般的宽限期，超过一杯酒， [ 2根据约瑟夫（署理鸭。二世。 26 ）包皮环切术并不其次飨宴。 But, if this be true, the practice was soon altered, and the feast took place on the eve of circumcision (Jer. Keth. i. 5; B. Kama 80 a; B. Bath. 60 b, &c.).但是，如果这是事实，这种做法是尽快改变，以及盛宴发生的前夕，割礼（ jer. keth一，五;乙卡马80一;乙浴。 60 b ， ＆长） 。 Later Midrashim traced it up to the history of Abraham and the feast at the weaning of Isaac, which they represented as one at circumcision (Pirqe d. R. Eliez. 29).] when the child received his name in a prayer that probably did not much differ from this at present in use: 'Our God, and the God of our fathers, raise up this child to his father and mother, and let his name be called in Israel Zacharias, the son of Zacharias.后来米大示追查起来，以历史的亚伯拉罕和盛宴在断奶，以撒，他们派代表作为一个在割礼（ pirqe四r. eliez 29段） 。 ]当孩子收到了他的名字在祈祷，可能没有没有太大的不同，从这个目前使用的： '我们的上帝，和上帝的我们的父辈，提高了这个孩子，他的父亲和母亲，让他的名字被称为以色列的撒迦利亚，儿子撒迦利亚。 [3 Wunsche reiterates the groundless objection of Rabbi Low (usp96), that a family-name was only given in remembrance of the grandfather, deceased father, or other member of the family! [ 3 wunsche重申毫无异议的拉比低（ usp96 ） ，即以家庭的名义，只是由于在纪念祖父，死者的父亲，或其他家庭成员！ Strange, that such a statement should ever have been hazarded; stranger still, that it should be repeated after having been fully refuted by Delitzsch.奇怪的，这样的声明，应该都已经hazarded ;陌生，但它应反复后，得到充分的反驳delitzsch 。 It certainly is contrary to Josephus (War iv. 3, 9), and to the circumstance that both the father and brother of Josephus bore the name of Mattias.这当然是违反约瑟夫（战争四。 3 ， 9 ） ，并在这种情况下，无论是父亲和哥哥的约瑟夫膛的名称门将。 See also Zunz (Z. Gesch. u. Liter. p. 318).] Let his father rejoice in the issue of his loins, and his mother in the fruit of her womb, as it is written in Prov.也见聪茨（ Z的gesch 。美国升。页318 ） 。 ] ，让他的父亲在庆幸的问题，他loins ，和他的母亲在生果她的子宫，因为它是在书面省。 xxiii.二十三。 25, and as it is said in Ezek. 25 ，因为它是说在ezek 。 xvi.十六。 6, and again in Ps.六，并再次在解题。 cv.简历。 8, and Gen. xxi. 8 ，将军二十一。 4;' the passages being, of course, quoted in full.四; '通道，当然，所引述的足额发放。 The prayer closed with the hope that the child might grow up, and successfully, 'attain to the Torah, the marriagebaldachino, and good works.'祈祷结束，希望这个孩子可能成长起来，并成功， '达到以诵读经文， marriagebaldachino ，和良好的工程。 [1 The reader will find BH Auerbach's Berith Abraham (with a Hebrew introduction) an interesting tractate on the subject. [ 1读者会发现波黑奥尔巴赫的贝里特石礼谦（与希伯来语导言）一个有趣的tractate就此事。 For another and younger version of these prayers, see Low, usp 102.]另一个年轻的版本，这些祈祷，见低，美国药典102 。 ]
Of all this Zacharias was, though a deeply interested, yet a deaf and dumb [2 From St. Luke i.所有这一切，撒迦利亚是，虽然深感兴趣，但聋哑[ 2从圣卢克一。 62 we gather, that Zacharias was what the Rabbis understood by, one deaf as well as dumb. 62 ，我们收集，撒迦利亚是什么拉比的理解，一个聋人以及哑巴。 Accordingly they communicated with him by 'signs', as Delitzsch correctly renders it:] witness.因此他们沟通，他的'标志' ，作为delitzsch正确，使其： ]证人。 This only had he noticed, that, in the benediction in which the child's name was inserted, the mother had interrupted the prayer.这只有他注意到，说，在benediction在这孩子的名字，插入时，母亲已打断了祈祷。 Without explaining her reason, she insisted that his name should not be that of his aged father, as in the peculiar circumstances might have been expected, but John (Jochanan).她没有解释原因，她坚持认为，他的名字，不应该说，他的年龄，父亲，作为在特殊情况可能已预期，但约翰（ jochanan ） 。 A reference to the father only deepened the general astonishment, when he also gave the same name.一提到父亲，只有加深了一般的惊讶，当他还介绍了同一个名字。 But this was not the sole cause for marvel.但是，这并不是唯一的原因奇迹。 For, forthwith the tongue of the dumb was loosed, and he, who could not utter the name of the child, now burst into praise of the name of the Lord.为，随即哑吧的舌头被松动，和他，谁不能说出姓名的儿童，现在闯入的赞誉名称主。 His last words had been those of unbelief, his first were those of praise; his last words had been a question of doubt, his first were a hymn of assurance.他的最后一句话，已被那些unbelief ，他第一是那些赞美;他的最后一句话，一直是问题，毫无疑问，他首先是一个赞美诗的保证。 Strictly Hebrew in its cast, and closely following Old Testament prophecy, it is remarkable and yet almost natural, that this hymn of the Priest closely follows, and, if the expression be allowable, spiritualises a great part of the most ancient Jewish prayer: the so-called Eighteen Benedictions; rather perhaps, that it transforms the expectancy of that prayer into praise of its realisation.严格希伯来语在其投，并密切注视旧约圣经的预言，这是了不起的，但几乎是自然，这赞美诗的神父密切注视，并且，如果被允许表达， spiritualises一个伟大的一部分，最古老的犹太祈祷：因此，所谓的18 benedictions ，而是或许，它变换的预期祈祷到赞美它的实现。 And if we bear in mind, that a great portion of these prayers was said by the Priests before the lot was cast for incensing, or by the people in the time of incensing, it almost seems as if, during the long period of his enforced solitude, the aged Priest had meditated on, and learned to understand, what so often he had repeated.和如果我们铭记，一个伟大的一部分，这些祈祷，有人说是由祭司之前，很多是投给incensing ，或由人在的时候， incensing ，几乎好像，如果在漫长的时期，他被强迫孤独，老年人神父曾meditated ，并学会了理解，什么，所以往往他曾反复。 Opening with the common form of benediction, his hymn struck, one by one, the deepest chords of that prayer, specially this the most significant of all (the fifteenth Eulogy), 'Speedily make to shoot forth the Branch [3 Although almost all modern authorities are against me, I cannot persuade myself that the expression (St. Luke i. 78) rendered 'dayspring' in our AV is here not the equivalent of the Hebrew 'Branch.'开放与常见的形式benediction ，他的赞美诗击中，其中一，最深的和弦的祈祷，特别是这其中最重要的一切（第十五悼词） ， '迅速作出的拍摄提出了科[ 3虽然几乎所有的现代当局正对我，我不能够说服自己的表达（圣卢克一78 ）提供的' dayspring '在我们的AV是不是在这里相当于希伯来文的'科。 The LXX at any rate rendered in Jer.该lxx在任何率呈现在哲。 xxiii.二十三。 5; Ezek.五; ezek 。 xvi.十六。 7; xvii.七;十七。 10; Zech.第10条;撒加利亚。 iii.三。 8; vi. 8 ;六。 12, by.] of David, Thy servant, and exalt Thou his horn by Thy salvation, for in Thy salvation we trust all the day long. 12 ， 。 ]大卫，你的仆人，你和发扬他的非洲之角由你的救恩，因为在你的救恩，我们相信所有一天。 Blessed art Thou, Jehovah!祝福你的艺术，耶和华！ Who causeth to spring forth the Horn of Salvation' (literally, to branch forth).谁causeth春季提出了非洲之角的救赎』 （从字面上看，分行提出的） 。 This analogy between the hymn of Zacharias and the prayers of Israel will best appear from the benedictions with which these eulogies closed.这个比喻之间的赞美诗的撒迦利亚和祷告，以色列将最好的出现从benedictions与这些eulogies封闭。 For, when thus examined, their leading thoughts will be found to be as follows: God as the Shield of Abraham; He that raises the dead, and causes salvation to shoot forth; the Holy One; Who graciously giveth knowledge; Who taketh pleasure in repentance; Who multiplieth forgiveness; Who redeemeth Israel; Who healeth their (spiritual) diseases; Who blesseth the years; Who gathereth the outcasts of His people; Who loveth righteousness and judgment; Who is the abode and stay of the righteous; Who buildeth Jerusalem; Who causeth the Horn of Salvation to shoot forth; Who heareth prayer; Who bringeth back His Shekhinah to Zion; God the Gracious One, to Whom praise is due; Who blesseth His people Israel with peace.为，因此，审查时，他们领导的思想会被发现要如下：神作为挡箭牌，亚伯拉罕，他说，提高死亡，并导致救亡拍出来;圣地之一;谁宽宏大量giveth知识;谁taketh很高兴悔改;谁multiplieth宽恕;谁redeemeth以色列;谁healeth他们（精神）疾病;谁blesseth多年来，谁gathereth该弃儿他的人民;谁loveth正义和判断;谁是居留权和居留的正义;谁buildeth耶路撒冷;谁causeth非洲之角的救恩，拍出来;谁heareth祈祷;谁bringeth回到他的shekhinah ，以锡安;上帝的热情一，向谁赞美，是因为，谁blesseth他的人民与以色列的和平。
It was all most fitting.这是所有最合适的。 The question of unbelief had struck the Priest dumb, for most truly unbelief cannot speak; and the answer of faith restored to him speech, for most truly does faith loosen the tongue.问题unbelief已在神父哑巴，对于大多数真正unbelief不能发言和回答信仰的恢复到他的讲话，对于大多数真正的信仰不放松舌头。 The first evidence of his dumbness had been, that his tongue refused to speak the benediction to the people; and the first evidence of his restored power was, that he spoke the benediction of God in a rapturous burst of praise and thanksgiving.首次证明了他dumbness已，他的舌头拒绝说出benediction向人民负责;和第一的证据，他恢复权力，他讲benediction上帝在一个rapturous水管爆裂，赞美和感恩。 The sign of the unbelieving Priest standing before the awe-struck people, vainly essaying to make himself understood by signs, was most fitting; most fitting also that, when 'they made signs' to him, the believing father should burst in their hearing into a prophetic hymn.标志的信神父常委会之前，敬畏-击中的人，妄图essaying ，使自己所理解的迹象，是最合适的;最恰当还指出，当他们作出的迹象， '他说，相信父亲应该水管爆裂，在他们的听证会先知赞美诗。
But far and wide, as these marvellous tidings spread throughout the hill-country of Judaea, fear fell on all, the fear also of a nameless hope.但到目前为止，和广泛的，因为这些奇妙的福音遍布山国家judaea ，恐惧下跌对所有的恐惧，也一个无名的希望。 The silence of a long-clouded day had been broken, and the light which had suddenly riven its gloom, laid itself on their hearts in expectancy: 'What then shall this Child be?沉默的一项长期的阴霾笼罩天已被打破，和光突然riven其忧愁，本身就奠定了他们的心在预期： '那么，应这个孩子呢？ For the Hand of the Lord also was with Him!'为手，上帝也与他！ [2 The insertion of seems critically established, and gives the fuller meaning.] [ 2插入似乎批判地成立，并给出了详尽的意义。 ]
1. 1 。 The most important point here is to keep in mind the organic unity of the Old Testament.最重要的一点，这里是请记住，有机统一的旧约。 Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end.其预测不是孤立的，但特点一大预言图片;其仪式和机构部分，一个伟大的制度;它的历史，而不是松散的连接事件，但一个有机的发展走向一个明确的结束。 Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions.看在其内心的实质，历史旧约是没有什么不同，其典型的机构，也不是这两个从它的预言。 The idea, underlying all, is God's gracious manifestation in the world, the Kingdom of God; the meaning of all, the establishment of this Kingdom upon earth.的概念，基本所有，是上帝的大方表现，在世界上，上帝的王国;的含义，设立这个英国后，地球。 That gracious purpose was, so to speak, individualized, and the Kingdom actually established in the Messiah.这亲切的目的是，可以这么说，个性化，以及英国，其实成立的弥赛亚。 Both the fundamental and the final relationship in view was that of God towards man, and of man towards God: the former as expressed by the word Father; the latter by that of Servant, or rather the combination of the two ideas: 'Son-Servant.'双方的根本利益和最终的关系的看法是，上帝对人，人对上帝的：前者所表达的字，父亲;后者是公务员，或者更确切地说，结合这两个思路： '儿子-公务员。 This was already implied in the so-called Protevangel; [a Gen. iii.这是已隐含在所谓的protevangel ; [将军三。 13 ] and in this sense also the words of Jesus hold true: 'Before Abraham came into being, I am.' 13 ] ，并在这个意义上，也是耶稣的话，举行真正的： '之前，石礼谦应运而生，我。
But, narrowing our survey to where the history of the Kingdom of God begins with that of Abraham, it was indeed as Jesus said: 'Your father Abraham rejoiced that he should see My day, and he saw it, and was glad.'但是，缩小了我们的调查那里的历史，上帝的王国开始与亚伯拉罕，这是事实上，正如耶稣说： '你父亲亚伯拉罕很高兴，他应该看到我的天，他一看到它，并很高兴。 [b St. John viii.并[ b圣约翰八。 56] For, all that followed from Abraham to the Messiah was one, and bore this twofold impress: heavenwards, that of Son; earthwards, that of Servant. 56 ] ，所有随后由石礼谦，以弥赛亚之一，并承担这两个方面留下深刻的印象： heavenwards ，就是儿子; earthwards ，即公务员。 Israel was God's Son, His 'first-born'; their history that of the children of God; their institutions those of the family of God; their predictions those of the household of God.以色列是上帝的儿子，他的'第一出生的' ;其历史的儿童上帝;其机构，这些家庭的上帝，他们的预测，这些家庭的上帝。 And Israel was also the Servant of God, 'Jacob My Servant'; and its history, institutions, and predictions those of the Servant of the Lord.和以色列，也是上帝的仆人， '雅各布我的仆人' ;和它的历史，机构，和预测，那些仆人的主。 Yet not merely Servant, but Son-Servant, 'anointed' to such service.然而，不只是公务员，但儿子-公务员， '选定'等服务。 This idea was, so to speak, crystallised in the three great representative institutions of Israel.这一想法，可以这么说，晶体状，在三个伟大的代议政制机构的以色列。 The 'Servant of the Lord' in relation to Israel's history was Kingship in Israel; the 'Servant of the Lord' in relation to Israel's ritual ordinances was the Priesthood in Israel; the 'Servant of the Lord' in relation to prediction was the Prophetic order. '仆人上帝'在有关以色列的历史是在以色列的王位; '公仆主'在有关以色列的仪式条例是神职人员在以色列; '公仆主'在有关的预言是先知命令。 But all sprang from the same fundamental idea: that of the 'Servant of Jehovah.'但所有的兴起，从相同的基本理念：即'耶和华的仆人。
One step still remains.一步骤仍然存在。 The Messiah and His history are not presented in the Old Testament as something separate from, or superadded to, Israel.弥赛亚和他的历史上是没有介绍，在旧约看成是分开的，或superadded ，以色列。 The history, the institutions, and the predictions of Israel run up into Him.历史，机构，并预测以色列运行起来他。 [1 In this respect there is deep significance in the Jewish legend (frequently introduced; see, for example, Tanch. ii. 99 a; Deb. R. 1), that all the miracles which God had shown to Israel in the wilderness would be done again to redeemed Zion in the 'latter days.'] He is the typical Israelite, nay, typical Israel itself, alike the crown, the completion, and the representative of Israel. [ 1在这方面是有深刻意义，在犹太人的传说（经常介绍;例如，见tanch二。 99一; deb的。 r. 1 ） ，所有创造奇迹的上帝已表明，以色列在旷野会做再次赎回锡安在'后者天。 ' ] ，他是典型的以色列人，在NaY ，典型的以色列本身，无论是官方，完成后，和以色列代表。 He is the Son of God and the Servant of the Lord; but in that highest and only true sense, which had given its meaning to all the preparatory development.他是上帝的儿子和公仆主，但在这最高的，只有真正意义上，这已给予其含义的所有筹备的发展。 As He was 'anointed' to be the 'Servant of the Lord,' not with the typical oil, but by 'the Spirit of Jehovah' 'upon' Him, so was He also the 'Son' in a unique sense.因为他是'选定'要'的公仆主， '不与典型的石油，但由'的精神，耶和华' ， '后'他，所以他也是'儿子'在一个独特的意义。 His organic connection with Israel is marked by the designations 'Seed of Abraham' and 'Son of David,' while at the same time He was essentially, what Israel was subordinately and typically: 'Thou art My Son, this day have I begotten Thee.'他的有机联系与以色列的标志是所用名称'的种子，石礼谦'和'的儿子大卫，而在同一时间，他基本上是什么，以色列subordinately ，而且通常： '你的艺术我的儿子，这一天我begotten祢。 Hence also, in strictest truthfulness, the Evangelist could apply to the Messiah what referred to Israel, and see it fulfilled in His history: 'Out of Egypt have I called my Son.'也因此，在严格的真实性，传播者可以适用于弥赛亚什么提到以色列，并看到它完成了在他的历史： '出埃及我所谓我的儿子。 [a St. Matt. [圣马特。 ii.二。 15] And this other correlate idea, of Israel as 'the Servant of the Lord,' is also fully concentrated in the Messiah as the Representative Israelite, so that the Book of Isaiah, as the series of predictions in which His picture is most fully outlined, might be summarised as that concerning 'the Servant of Jehovah.' 15 ] ，这和其他相关的想法，以色列作为'仆人的主， '也完全集中在弥赛亚为代表的以色列人，所以这本书的以赛亚书，作为一系列的预测，在他的图片是最充分的概述，可能会概述，有关'仆人耶和华。 Moreover, the Messiah, as Representative Israelite, combined in Himself as 'the Servant of the Lord' the threefold office of Prophet, Priest, and King, and joined together the two ideas of 'Son' and 'Servant'.此外，弥赛亚，作为代表以色列人，再加上在自己为'仆人的主'了三倍办公室先知，牧师，和国王，和一起的两个思想'儿子'和'仆人' 。 [b Phil.并[ b菲尔。 ii.二。 6-11] And the final combination and full exhibition of these two ideas was the fulfillment of the typical mission of Israel, and the establishment of the Kingdom of God among men. 6月11日]和最后的组合和充分的展览，这两个理念是实现典型的使命，以色列，并建立神的国度之间的男子。
(Chapter 9, 10, 11 continues ... This text in English is around 20 times as long.) （第9章， 10日， 11日继续...这一案文，英语是20倍左右，只要） 。
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