Jesus as a Child耶稣作为一个孩子 中文 - Zhong Wen

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(Several Chapters From Book II of Life and Times of Jesus the (几章从生命之书第二和耶稣时代
Messiah by Alfred Edersheim, 1886)弥赛亚由阿尔弗雷德爱德生,1886年)

. ..beginning in Chapter 4在第四章开始

The Annunciation of Jesus the Messiah耶稣的弥赛亚报喜

The assurance, which Joseph could scarcely dare to hope for, was miraculously conveyed to him in a dream-vision.的保证,而约瑟夫几乎无法敢于希望,却奇迹般地传达给他的一个梦想,愿景。All would now be clear; even the terms in which he was addressed ('thou son of David'), so utterly unusual in ordinary circumstances, would prepare him for the Angel's message.所有现在很清楚,即使在他的条款是解决(“大卫的子孙”),所以完全不寻常的一般情况下,将准备天使的消息了。The naming of the unborn Messiah would accord with popular notions; [3 See a former note.] the symbolism of such a name was deeply rooted in Jewish belief; [1 Thus we read in (Shocher Tobh) the Midrash on Prov.对未出生的弥赛亚命名将符合流行的观念; [3参见前注。]这样的名字象征深深扎根在犹太人的信仰; [1因此,我们阅读(Shocher Tobh)对省米德拉士。xix.十九。21 (closing part; ed. Lemberg. p. 16 b) of eight names given to the Messiah, viz. Yinnon (Ps. xxii. 17, 'His name shall sprout [bear sprouts] before the Sun;' comp. also Pirqe de R. El. c. 2); Jehovah ; Our Righteousness ; Tsemach (the Branch, Zech. iii. 8); Menachem (the Comforter, Is. li. 3); David (Ps. xviii. 50); Shiloh (Gen. xlix. 10); Elijah (Mal. iv. 5). 21(关闭部分;。版伦贝格第16页二)给予弥赛亚,即Yinnon(八名诗二十二17,“他的名字将萌芽[承担豆芽]前太阳;”。排版也Pirqe德R. C.萨尔瓦多2); 耶和华我们的正气 ; Tsemach(科,撒加利亚三8);。 贝京 (保惠师,是李3);。 大卫 (诗十八50); 希洛 (将军XLIX 10); 利亚 (玛四5)。 The Messiah is also called Anani (He that cometh in the clouds, Dan. vii. 13; see Tanch. Par. Toledoth 14); Chaninah, with reference to Jer.弥赛亚也被称为Anani(他是在云中降临,丹七13;见Tanch杆Toledoth 14); Chaninah,参照哲。xvi.十六。13; the Leprous, with reference to Is.13; 参考麻风,是。liii.LIII。4 (Sanh. 96 b).4(Sanh. 96 B)。It is a curious instance of the Jewish mode of explaining a meaning by gimatreya, or numerical calculation, that they prove Tsemach (Branch) and Menachem (Comforter) to be the same, because the numerical equivalents of the one word are equal to those of the other:] while the explanation of Jehoshua or Jeshua (Jesus), as He who would save His people (primarily, as he would understand it, Israel) from their sins, described at least one generally expected aspect of His Mission, [2 Professor Wunsche (Erlauter. d. Evang. p. 10) proposes to strike out the words 'from their sins' as an un-Jewish interpolation.它是一个由gimatreya解释的意思,或数值计算,他们证明Tsemach(分公司)和贝京(安慰)是相同的,好奇的实例,因为犹太模式的一个字的数值等值等于那些其他:]而Jehoshua或耶书亚(耶稣)的解释,他会救谁的罪他的人(主要是因为他会明白,以色列),说明至少有一个普遍预期他的任务方面,[2教授Wunsche(Erlauter. D. Evang,第10页)建议,重拳出击“,从他们的罪孽”作为一个非犹太插的话。In answer, it would suffice to point him to the passages on this very subject which he has collated in a previous work: Die Leiden des Messias, pp. 63-108.在回答,就足够了,就这点他非常有问题的,他在以前的工作整理通道:模具莱顿DES弭赛亚,页63-108。To these I will only add a comment in the Midrash on Cant.对于这些我只想补充一个关于Cannot米德拉士评论。i.14 (ed. Warshau, p. 11 a and b), where the reference is undoubtedly to the Messiah (in the words of R. Berakhyah, line 8 from bottom; and again in the words of R. Levi, 11 b, line 5 from top, &c.).14(编辑Warshau,第11页A和B),其中引用无疑是弥赛亚(在R. Berakhyah,线从底部8个字;在R.利维,11 B,行的话,再5顶,下略)。The expression is there explained as meaning 'He Who makes expiation for the sins of Israel,' and it is distinctly added that this expiation bears reference to the transgressions and evil deeds of the children of Abraham, for which God provides this Man as the Atonement.] although Joseph may not have known that it was the basis of all the rest.表达的意思是有解释为“他是谁使对以色列的罪孽赎罪”,这是明显增加,这赎罪熊参考越轨和亚伯拉罕的子女劣迹,为上帝提供与赎罪这个人。]虽然约瑟夫可能不知道,它是所有其余的基础。 And perhaps it was not without deeper meaning and insight into His character, that the Angel laid stress on this very element in His communication to Joseph, and not to Mary.也许有人不无更深一层的意义并了解他的性格,那天使放在这个元素强调在他的沟通,约瑟夫,而不是玛丽。

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,这样的宣布是在梦中他,将出售约瑟夫更容易得到它。'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.]). “一个好的梦想”是三件事[3'一个好国王,是丰收的一年,和一个美好的梦想。“]普遍作为神的青睐标志着视为之一,所以一般是在其意义的信念,才能有通过这个流行的说法:“如果没有任何一个睡觉做梦(或更确切地说,记住他的解释梦)七天,叫他恶人”(如被神unremembered [55的BER B。] [4拉比Zera证明了这所一个省。十九参考23,阅读Sabhea(满意)流入Shebha改变,无论是书面,而被理解为消费过夜。误码率。55至57 B包含一个长期的,有时很粗,讨论梦想,给他们的各种解释,为避免邪恶的梦想后果的规则,与C的基本原则是,认为“梦是根据它的解释”(Ber. 55二)关于梦想这些意见会,毫无疑问,有长期以来一直是民间信仰的问题,方能正式在塔木德表示。])。Thus Divinely set at rest, Joseph could no longer hesitate.因此,受神在休息设置,约瑟夫再也不能犹豫。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.迈向圣母,耶稣的母亲和未出生的最高职责要求立即结婚,这不仅向外不起,但道德的保护两者。[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反对,认为约瑟夫和玛丽的婚姻帐户立即与玛丽二世在圣路加指定不一致。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. 5,充分驳斥了,在任何其他情况下,犹太习俗将不会允许玛丽旅游与约瑟夫公司伯利恒考虑。The expression used in St. Luke ii.在表达式中使用的圣路加二。5, must be read in connection with St. Matt.5,必须读与圣马特连接。i.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,而是为链接焊接在上帝的王国的历史黄金链“,这一切”,不仅从维尔京耶稣诞生,甚至也不是他的,其进口的符号名称,但也约瑟的unrestful质疑,“事”[1豪普特(Alttestam.在D​​ vier Evang,第207-215 Citate)正确地规定上的话强调,“所有这一点的。”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.他甚至扩大其参考由马太家谱三倍的安排,为暗示的大卫,其正午的辉煌荣耀线上升,它的衰落。]在履行[2,体现“正确的希伯来相当于该它可能是履行“不作为Surenhusius(Biblos Katallages,第151页)和其他作家有它,仍然亏损(Wunsche),但是,教授Delitzsch呈现它,在他的圣马太新的翻译,所不同的是重要的和Delitzsch的翻译完全建立由LXX类似渲染。 of 1 Kings ii.在列王纪II。 27 and 2 Chron.27和2个专栏。 xxxvi.三十六。22.] of what had been prefigured.22]已经预示了什么。[a Is.[a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]承诺了作为神的旧约与大卫和他的房子坚定性签署维尔京出生的儿子,现在展开前的符号名称以马内利的意思甚至在亚哈斯不信,其在对应质疑约瑟夫,“这一切',现在可以清楚地在打破天灯读。 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.从未有过的道德上的大卫家沉没时相比,在亚哈斯的话,似乎放弃其主张的基础,以继续降低;从未有过的大卫家的财富下降低于当希律王其坐,宝座,其直系代表是一个不起眼的乡村木匠,从他的心的圣母,母亲怀疑,必须受神追。 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.而且从来没有,甚至没有当上帝赐给摩西以此为以色列的未来解脱,在那山要他们崇拜[B前签署的疑虑。iii.三。12.] had unbelief been answered by more strange evidence.12]有不信被更奇怪的证据回答。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,在大卫的房子稳定性确保了未来的以马内利来临以及与这种确定性,甚至之前这样的孩子可以分辨善恶的选择,土地将是它的危险中解脱出来,因此现在一切是那么预示后来成为字面上真实的,以色列必须从它​​的真正的危险救了耶稣,以马内利来临。 [3 A critical discussion of Is. [3讨论是一个关键。vii.七。14 would here be out of place; though I have attempted to express my views in the text. 14将在这里掉的地方,虽然我曾试图在文字表达我的意见。(The nearest approach to them is that by Engelhardt in the Zeitschr. fur Luth. Theol. fur 1872, Heft iv.). (最近的做法是,通过对他们在Zeitschr恩格尔哈特。皮毛Luth。Theol。毛皮1872年,分量四)。The quotation of St. Matthew follows, with scarcely any variation, the rendering of the LXX.而圣马太报价如下,几乎没有任何变化,该LXX渲染。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,希伯来文“处女”,肯定是这样的渲染受理的充分证据。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).有观点认为,承诺的儿子是要么认为亚哈斯,否则的先知,是经不起调查的关键(见豪普特,我们,Bohl,Alttest。Citate IM NT页3-6)测试。Our difficulties of interpretation are, in great part, due to the abruptness of Isaiah's prophetic language, and to our ignorance of surrounding circumstances.解释我们的困难,在很大程度上,由于以赛亚的预言语言唐突,和我们周围环境的无知。Steinmeyer ingeniously argues against the mythical theory that, since Is.Steinmeyer巧妙地反驳了神话般的理论认为,既然是。 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是不是在一个古老的犹太教堂解释弥赛亚意识,即通过不可能导致了“传说”有关的“处女之子”(Gesch. D.山D. Herrn,第95页)发起。We add this further question, Whence did it originate?] And so it had all been intended.我们加入这个进一步的问题,做到了从哪里起源?]因此,这已全部预定。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.金杯的预言而以赛亚放在空的神圣表,为结束时间等待,现在全满,到其边缘,与王国新酒。

Meanwhile the long-looked-for event had taken place in the home of Zacharias.与此同时,长期看,事件已经采取了撒迦利亚家。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.没有国内的严肃性如此重要或使在其中,由割礼,孩子有快乐的,因为它是,在它奠定了法律的枷锁,用责任和特权而这意味着所有。 Even the circumstance, that it took place at early morning [a Pes.即使这种情况下,它发生在清晨发生[A PES。4 a.] might indicate this.4 A]可以表明这一点。It was, so tradition has it, as if the father had acted sacrificially as High-Priest, [b Yalkut Sh.它是,那么它的传统,仿佛父亲曾担任高神父,[B Yalkut嘘sacrificially。i.par.相提并论。81.] offering his child to God in gratitude and love; [c Tanch.81]提供的感激和爱他的孩子神; [C Tanch。P Tetsavveh, at the beginning, ed.P Tetsavveh,一开始,编辑。Warshau, p.Warshau,第 111 a.] and it symbolised this deeper moral truth, that man must by his own act complete what God had first instituted.A. 111],它标志着这个更深的道德真理,那人​​必须完成自己的行为神最初设立。[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的仪式,甚至会比这更重要,因为管理的晚年孩子,所以奇迹般地给予的,谁是这样的未来相连。 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,传说中的联系与以利亚割礼,作为本次仪式在以色列国王变节期恢复,[E PIRQ德河Elies。c.C.29.] was probably in circulation at the time.29]在当时流通的可能。[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可能的“椅子”或“宝座以利亚,”为椅子上抱着孩子的godparent坐镇,当然调用指定的以利亚,是稍后的日期。Indeed, the institution of godparents is itself of later origin.事实上,教父母机构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!奇怪的是,在特拉西理事会在1330,必须制止基督徒截至割礼教父母行事!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.即使是伟大的Buxtorf担任godparent在1619年到犹太儿童,并谴责他的进攻,以100弗罗林罚款。 See Low, Lebensalter, p.见低,Lebensalter,第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。]我们几乎可以被误认为在假设,即当时和现在一样,一个祝福之前割礼发言,认为仪式与通常宽限期结束在杯中的酒,[2根据约瑟夫(署理鸭二26)割礼是不是跟一个盛宴。 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,如果这是真的,这种做法很快就改变了,和盛宴承担了割礼前夕(耶Keth一5; B.卡马80; B.浴60 B&C)的地方。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.后来米大示追踪它的历史和亚伯拉罕在以撒,他们于割礼(Pirqe D. R. Eliez 29)一名代表断奶盛宴。]当孩子获得了一个祷告,大概没有他的名字没有太大区别这在目前使用中的:“我们的上帝,和我们列祖的神,提出了这个孩子他的父亲和母亲,并让他的名字在以色列撒迦利亚,撒迦利亚的儿子叫。 [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重申拉比低(usp96)毫无异议,一个家族的名字,只是在祖父,已故的父亲,或家庭其他成员给予的纪念!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,这样的声明应该永远被hazarded;更奇怪的是,它应该被重复后,得到了充分的反驳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.这当然是违背约瑟夫(战争四,3,9),并以环境,无论是父亲和弟弟约瑟夫孔的马蒂亚斯名称。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.另见聪茨(Z. Gesch。U.升。第318页)。]让父亲高兴在他的腰部的问题,他在她的子宫水果的母亲,​​因为它是在省编写的。xxiii.二十三。25, and as it is said in Ezek. 25,因为它是在以西结书说。xvi.十六。6, and again in Ps. 6,再在PS。cv. CV。8, and Gen. xxi.8,创二十一。4;' the passages being, of course, quoted in full.4;“的通道之中,当然,转引自全。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,希望孩子长大后可能会,并成功“,达到以诵读经文,在marriagebaldachino,好作品。” [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BH奥尔巴赫的Berith亚伯拉罕(用希伯来文介绍)关于这个问题的有趣的短文。For another and younger version of these prayers, see Low, usp 102.]另一和年轻的这些祈祷版本,请参阅低,USP 102。]

Of all this Zacharias was, though a deeply interested, yet a deaf and dumb [2 From St. Luke i.这一切撒迦利亚是,虽然深感兴趣,还不是又聋又哑[2从圣卢克岛62 we gather, that Zacharias was what the Rabbis understood by, one deaf as well as dumb. 62,我们收集,这撒迦利亚是什么拉比理解,一个聋哑人以及哑巴。Accordingly they communicated with him by 'signs', as Delitzsch correctly renders it:] witness.因此他们沟通,他由“标志”,作为Delitzsch正确地呈现它:]见证。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,,在其中的孩子的名字被插入祝福,母亲打断了祈祷。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,他的名字不应该是他父亲的年龄,如在特殊情况下可能已经预期,但约翰(Jochanan)。 A reference to the father only deepened the general astonishment, when he also gave the same name. A到父亲仅供参考,加深了一般的惊讶,当他也作出了同样的名字。But this was not the sole cause for marvel.但是,这并不是奇迹的唯一原因。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.因为,随即对哑巴的舌头疏松,而他,谁也叫不出名字的孩子,现在到了一阵赞美耶和华的名。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.他的遗言了那些不信,他第一次被赞美者,他的最后一句话,一直是怀疑的问题,他的第一人的保证赞歌。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.严格希伯来文在其铸造,并密切关注旧约的预言,它是显着的,但几乎自然,这是牧师的赞美诗密切关注,而且,如果表达式是允许的,spiritualises的最古老的犹太祈祷伟大的一部分:所谓的十八祝福,而是也许,它把该祷告赞美到其实现预期。 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.如果我们牢记,那这些祈祷很大一部分是由以前的很多是投给激怒,在激怒了当时的人们或牧师说,它几乎好像,在他的执行长的时期孤独,老年人牧师曾在思考,学会理解,是什么使他经常反复。 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.'与常见的形式开幕的祝福,他的赞美诗袭击,一个接一个,最深的祈祷和弦,特别是这其中最(第十五颂),“迅速作出重要的拍摄提出的科[3虽然几乎所有的现代当局对我,我无法说服自己,表达(圣卢克岛78)呈现“dayspring”在这里我们的AV是不是相当于希伯来文“分店”。 The LXX at any rate rendered in Jer.在任何速度LXX呈现在哲。xxiii.二十三。5; Ezek.5,以西结书。xvi.十六。7; xvii.7;十七。10; Zech.10;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日,]大卫,你的仆人,并高举祢以祢的救恩他的号角,为你的救恩,我们相信所有的日子长。Blessed art Thou, Jehovah!你是有福的,耶和华!Who causeth to spring forth the Horn of Salvation' (literally, to branch forth).谁causeth到春天提出的拯救“号角(字面上看,分支等)。This analogy between the hymn of Zacharias and the prayers of Israel will best appear from the benedictions with which these eulogies closed.这之间的撒迦利亚和以色列祈祷赞歌比喻最能出现从这些颂词祝福与封闭。 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.因为,这样检查时,他们的领导思想就会被发现如下:盾为亚伯拉罕的神,他引发的死亡,并导致拯救拍摄规定;圣地之一;谁慷慨给予的知识,谁夺乐趣在悔改;谁multiplieth宽恕;谁redeemeth以色列,谁healeth他们(精神)疾病;谁blesseth多年,谁收聚他的人的弃儿,谁爱心的义和判断,谁是居留权并留义人;谁buildeth耶路撒冷;谁causeth的拯救号角拍来回,谁听见祈祷;人都结回他Shekhinah锡安,神的仁慈之一,向谁赞美,是因为,谁blesseth他的人与以色列的和平。

It was all most fitting.这是最恰当不过了。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.不信的问题已经取得了牧师哑,对于大多数真正的不信可以不说话;和信仰的答案恢复到他讲话,对于大多数并不真正信仰放松舌头。 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.他的第一个证据哑了,他的舌头拒绝说出祝福的人,和他恢复权力的第一个证据是,他发言的赞美和感恩狂喜一阵神祝福。 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.该信的站在牧师前签署充满敬畏的人,妄图essaying使自己所了解的迹象,是最恰当不过,最恰当也认为,当“他们做的迹象”他的说法,认为父亲应该在听证会冲进预言赞歌。

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.但列国,作为整个犹太山地传播这些奇妙的福音,怕落在所有,一个莫名的恐惧也希望。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?一个长期笼罩一天的沉默被打破,而这突然四分五裂的幽暗灯光,就奠定了自己在他们心中的预期:“那么,应这个孩子呢?For the Hand of the Lord also was with Him!'对于主的手也与他同在!“[2 The insertion of seems critically established, and gives the fuller meaning.] [2,似乎看房成立,并给出了更充分的意义。插入]


Chapter 5第五章

What Messiah Did the Jews Expect?有没有什么救世主的犹太人期望?

It were an extremely narrow, and, indeed, false view, to regard the difference between Judaism and Christianity as confined to the question of the fulfillment of certain prophecies in Jesus of Nazareth.它是一个极其狭窄,而且,事实上,虚假,以期把犹太教和基督教之间的差额作为局限于在拿撒勒的耶稣某些预言实现的问题。 These predictions could only outline individual features in the Person and history of the Messiah.这些预测只能概括了在人与历史的弥赛亚个别功能。It is not thus that a likeness is recognised, but rather by the combination of the various features into a unity, and by the expression which gives it meaning.因此,它不是一个肖像是公认的,而是由成一个团结的各种功能组合,由表达式赋予它的意义。So far as we can gather from the Gospel narratives, no objection was ever taken to the fulfillment of individual prophecies in Jesus.到目前为止,我们可以收集从福音的叙述,是永远不反对采取个别预言在耶稣的实现。But the general conception which the Rabbis had formed of the Messiah, differed totally from what was presented by the Prophet of Nazareth.但一般概念的拉比已经形成的弥赛亚,从什么是完全不同的拿撒勒的先知介绍。Thus, what is the fundamental divergence between the two may be said to have existed long before the events which finally divided them.因此,什么是两者的根本分歧,可以说之前就已经存在的事件,最终使他们无法长久。 It is the combination of letters which constitute words, and the same letters may be combined into different words.它是由字母构成单词的组合,同样的信件可能会变成不同的字组合。Similarly, both Rabbinism and, what, by anticipation, we designate, Christianity might regard the same predictions as Messianic, and look for their fulfillment; while at the same time the Messianic ideal of the Synagogue might be quite other than that, to which the faith and hope of the Church have clung.同样,无论Rabbinism和,什么,通过预测,我们指定,基督教会视为救世主相同的预测,并寻找他们的实现;而在同一时间内的犹太教堂救世主可能是相当理想比其他,对此信仰和教会的希望已经陪伴。

1. 1。The most important point here is to keep in mind the organic unity of the Old Testament.最重要的一点是要记住的是旧约的有机统一。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.它的预测是不是孤立的,而是一个隆重的预言图片功能;一个大系统的仪式和机构部分,它的历史,而不是松散连接的事件,而是一个有机的发展趋向朝着一个明确的结束。 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.在最里面的内容来看,旧约的历史不是从典型的机构不同,但这些也不是从它的预测两种。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.这个想法,基本所有的,是上帝的仁慈表现在世界上,上帝的王国,所有的意义,这个国度在地上的建立。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,因材施教,而实际上是在弥赛亚王国成立。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.'双方的根本和视图中的最后关系是神对人,人对神的作为父亲的字前表示,由后者的仆人的,或者说两个想法的组合:“儿子,仆人。“ This was already implied in the so-called Protevangel; [a Gen. iii.这已经隐含在所谓的Protevangel; [一个将军三。 13 ] and in this sense also the words of Jesus hold true: 'Before Abraham came into being, I am.' 13]在这个意义上说也是耶稣的话保持真实:“在亚伯拉罕应运而生,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,缩小我们的调查,那里的上帝的王国的历史与亚伯拉罕的开始,它确如耶稣说:“你父亲亚伯拉罕高兴,他应该看到我的一天,他看出来了,很高兴” [b St. John viii.[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]因为,所有随后从亚伯拉罕到弥赛亚之一,并且承担这种双​​重留下深刻的印象:heavenwards,对儿子; earthwards,那仆人。 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“头生”,他们的历史的神的儿女说,他们的机构的神的家庭,他们的预言神的家庭的。And Israel was also the Servant of God, 'Jacob My Servant'; and its history, institutions, and predictions those of the Servant of the Lord.而以色列亦是神的仆人,“我的仆人雅各”,和它的历史,机构,和预测的主的仆人的。Yet not merely Servant, but Son-Servant, 'anointed' to such service.然而,不只是仆人,但儿子的仆人,“受膏者”等服务。 This idea was, so to speak, crystallised in the three great representative institutions of Israel.这个想法是,可以这么说,在以色列的三个大代表机构结晶。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.在与以色列的历史“耶和华的仆人”是在以色列汉王,在涉及以色列的礼仪条例“的主的仆人”是在以色列的圣职,相对于预测“的主的仆人”是先知秩序。 But all sprang from the same fundamental idea: that of the 'Servant of Jehovah.'但是,所有窜出从相同的基本思路:“耶和华的仆人”认为

One step still remains.一步仍然存在。The Messiah and His history are not presented in the Old Testament as something separate from, or superadded to, Israel.弥赛亚和他的历史是没有出现在与一些独立于旧约,或superadded来,以色列。The history, the institutions, and the predictions of Israel run up into Him.历史,机构,以及以色列的预言到他跑起来。[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在这方面有在犹太传说深层意义(频频出台,见,例如,Tanch二99;。德布第1条规则),所有的神表明以色列在旷野奇迹会做再次赎回锡安中的“末后的日子。”]他是典型的以色列人,不,典型的以色列本身,都冠,完成和以色列代表。 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,主的仆人,但在这最高的也只有真正意义上的,这给了它的意义,所有筹备发展。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.由于他是“受膏者”是典型的不与油“的主,仆人',但经”,“耶和华的灵”,“他,他也因此被”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.'他与以色列有机联系的特点是指定“种子的亚伯拉罕”和“大卫的子孙”,而在同一时间,他基本上是,什么以色列subordinately和典型:“你是我的儿子,这一天有我独生祢“ 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,并看到它在履行他的历史:“出埃及有我打电话给我的儿子。” [a St. Matt.[一个圣马特。 ii.II。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]和其他相关的以色列这个想法,为“主的仆人”,也完全在与代表以色列人的弥赛亚集中,使以赛亚书,作为预测,其中他最充分的系列图片概述,可能概括为,就是关于“耶和华的仆人。” 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,作为代表以色列人的弥赛亚,结合在自己为先知,牧师,和国王三倍办公室“主的仆人”,并结合在一起的“儿子”和“仆人”的两种思路。 [b Phil.[B菲尔。ii.II。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. 6-11],最后组合,这两个展览的想法完全是以色列的典型任务的完成,以及神的男性王国的建立。

(The English original text continues - )(英文原文继续 )

Author Edersheim refers to MANY reference sources in his works.作者edersheim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,我们创建了一个单独的edersheim参考名单。 All of his bracketed references indicate the page numbers in the works referenced.他所有的方括号内的参考显示页码,在工程中引用。

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