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. gethsemane是地方上橄榄山附近耶路撒冷耶稣被出卖犹大iscariot和被捕，而祈祷与他的弟子后，最后的晚餐。 The name (Matt. 26:36; Mark 14:32) may have meant "oil vat," suggesting a stand of olive trees.名称。 （ 26:36 ;马克14时32分） ，可能意味着"石油换增值税， "建议的立场橄榄树。 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 ） ，是指把网站作为一个花园，因此，综合称号，花园gethsemane 。 Despite several conjectures, the site is not precisely identifiable today.尽管有过一些猜测，该网站是不准确识别。
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). gethsemane ，石油新闻，其名称的一个橄榄码在脚下的橄榄山，而耶稣被won't的退休（卢克22时39分）与他的弟子，这是特别令人难忘的，因为被现场的他痛苦（ 14时32马克;约翰18:1 ;卢克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.情节地面指出，作为gethsemane现在四周围墙，并奠定了作为一个现代欧洲花卉园。 It contains eight venerable olive-trees, the age of which cannot, however, be determined.它包含了8个老橄榄，绿树成荫，年龄可以，但不能确定。 The exact site of Gethsemane is still in question.确切部位gethsemane仍在进行中的问题。 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（土地与图书）说： "当我第一次来到耶路撒冷，以及多年以后，这个阴谋的地面是向所有人开放的时候，他们选择了来打坐下方，其很老olivetrees 。拉丁人，然而，在最近几年成功地争取独资拥有，并建成了一个高围墙，它......希腊人发明了另一幅小到北......我自己的感觉是，这两种观点都是错误的。立场是太靠近城市，在这么近的，要一直伟大大道向东，我们的主会几乎已经选择了它，为退休对这一危险和令人沮丧的夜晚......我倾向于把花园在僻静Vale的几百码的东北部，目前gethsemane " 。
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(Book 5, Chapter
XII From Life and Times of Jesus the Messiah
（预订五，第十二章，从生活和所处时代的耶稣弥赛亚
by Alfred Edersheim,
1886)由阿尔弗雷德edersheim ， 1886 ）
(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。二十六。 30-56 ;圣马克十四26-52圣路加二十二31-53 ;圣约翰十八1-11 ） ，我们又再次向后续步骤基督的，现在是过去他trod经地球。 The 'hymn,' with which the Paschal Supper ended, had been sung. '圣歌， '与该逾越节晚餐结束后，一直唱。 Probably we are to understand this of the second portion of the Hallel, [a Ps.也许我们都了解这一点的第二部分的hallel ， [与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.以cxviii 。 ]唱了一段时间后，第三杯，否则的诗篇cxxxvi ，其中，在当前的仪式中，站在接近尾声的服务。 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，也就是consecration ，已提供的，与耶稣有心理准备要过了进出该城，以橄榄山。 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.街道上几乎可说是被遗弃的，因为从很多房子，照耀着节日灯，许多公司仍可能已聚集;到处是高耸入云的，准备去到寺庙，大门，其中开放于午夜十二时。
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.结业，由北门的庙宇，我们沦落为一个孤独的部分河谷的黑色kidron ，在那个赛季的膨胀，到了寒冬的洪流。 Crossing it, we turn somewhat to the left, where the road leads towards Olivet.越过它，我们又有点向左边，那里的道路，导致对科特。 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.'没有太多的步骤，更远（超出，并在另一边的本教会的坟墓的维尔京） ，我们把除道路的权利，并达成什么传统以来最早的时候，大概正确地指出，作为' gethsemane ， ' ， '石油换新闻' ，是一个小财产封闭式[ ] ， '花园' ，在东区意义上说，如果有可能，出现了各种各样的果树和花灌木，是一个卑微的，安静的夏季务虚会，联系时，或其附近， '橄榄-新闻。 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.目前gethsemane只是一些步骤，七十平方米，虽然其旧gnarled橄榄不能者（如有）的时候，耶稣，因为所有的树木，在这山谷，也即伸展自己的阴影。耶稣，被挖出来下跌在罗马的围困，他们可能异军突起，从老根，也可从单内核。 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.但是我们都喜欢看这一'花园'为地方耶稣'常常' ，不只是这一次，但也许就在过去访问耶路撒冷，聚集与他的弟子。
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.这是一个安静的休息位，为退休，祈祷，或许睡眠，并trysting位，也是不只是12 ，但其他人也可能已被won't的，以满足主人的关系。 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.正因如此，这是众所周知的犹大，上去和他率领的武装带，当他们发现上议院不再占用耶稣和他的弟子。 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.是否已打算，他应该花的一部分，在那里过夜，然后返回寺庙，其表示，封闭式花园外，其他的伊甸园，其中第二个亚当，主从天上，承担罚款的，第一，并在服从获得了生命，我们不知道，也许不应该过问。 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，如果不然，耶稣爱的门徒，甚至在耶路撒冷，而且，我们欣喜认为，不仅是一个家庭在贝特尼和上院填报的城市，而是一个安静的撤退和trysting位，为他自己下的胸怀科特，在影子的花园'石油换新闻。
The sickly light of the moon was falling full on them as they were crossing Kidron.害病鉴于月球是属于充满对他们，因为他们越过kidron 。 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，我们可以想象，在他们离开了城市，他们背后，即主处理自己的第一至弟子一般。 We can scarcely call it either prediction or warning.我们几乎可以称之为要么预报或警报。 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，因为我们认为这最后的晚餐，耶稣穿过街道的城市，最后一次到那个花园，特别是什么是现在立刻在他面前，做什么他spake似乎是自然的，甚至是必要的。 To them, yes, to them all.对他们来说，是的，他们所有人。
He would that night be even a stumbling-block.他将在当晚被连绊脚石。 And so had it been foretold of old, [a Zech.等了，它已经预示了老， [撒加利亚。 xiii.十三。 7] that the Shepherd would be smitten, and the sheep scattered. 7 〕说，牧羊人将受责罚，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?当时这个预言他的苦难，在其宏伟的轮廓，填补心中的救世主，因为他去了他的激情？ 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.例如旧约想法，在任何速率，目前与他的时候，而不是在不知不觉中，也有必要的，但是作为神的羔羊，他又到屠宰。 A peculiar significance also attaches to His prediction that, after He was risen, He would go before them into Galilee.一个奇特的意义，也十分重视他的预测后，他被起色，但他会去之前，他们到加利利。 [b St. Matt.并[ 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 。 ] ，其散射后，他的去世，在我们看来，使徒圈或大学，因为这样的，曾经有一段时间破碎。 They continued, indeed, to meet together as individual disciples, but the Apostolic bond was temporarily dissolved.他们继续，而事实上，以应付共同及个别弟子，但教廷的债券暂时解散。
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.这也解释了很多东西：没有托马斯的第一次，也是他的独特地位，就第二周日;不确定性的门徒所证明的那样的话，这些就未来路向非政府为何，以及看似奇怪动作的使徒，一切都是较大的改观，当使徒债券予以恢复。 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，只有7人似乎都在一起，由湖加利利[圣约翰三十一。 2.] and that only afterwards the Eleven met Him on the mountain to which He had directed them. 2 。 ] ，并在事后才十一个见了他就上山，因为他已指示他们。 [b St. Matt.并[ 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 。 ]就是在这里使徒圈或学院再次重新组建，并使徒委员会再次，碳ucs vv.18 - 20 ] ，并从那里他们返回耶路撒冷，再一次发出了由加利利，然后等待最后的事件，他的阿森松岛，并在未来的圣灵。
But in that night they understood none of these things.但在这天晚上，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.而所有的人咋舌下打击，他们的预言散射时，主似乎已转向彼得单独。 What he said, and how He put it, equally demand our attention: 'Simon, Simon' [d St. Luke xxii.他所说的，以及他如何把它，而同样的需求，我们的注意力： '西蒙，西蒙' 【 D圣路加二十二。 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 。 ]用他的旧名称时，所指的那位老者，在他'撒旦已获得[地地道道的询问， ]你，为了筛选喜欢的小麦。 But I have made supplication for thee, that thy faith fail not.'但我已supplication为你，那你的信念不能没有。 The words admit us into two mysteries of heaven.字承认，我们一分为二的奥秘天堂。 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.这个夜晚似乎已被'权力的黑暗' ，时，左侧的上帝，基督，以满足自己的整个殴打的地狱，并要征服他自己的实力，由于人的替代性和代表性。 It is a great mystery: but quite consistent with itself.这是一个很大的谜：但相当符合本身。 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.我们不是这样做，其他人，在这里看不到有任何的比喻向许可给撒旦在开篇的这本书的工作，总是假定这既体现了一个真正的，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.但在那天晚上，在激烈的风声地狱被允许打扫从未间断过救世主，甚至动用其暴跳如雷的是那些站在背后，在他的住所。 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.撒旦了'地地道道的询问，得到了它，但不要破坏，也没有投下来，但'筛选'一样作为小麦[这是非常有可能的基础上的数字是阿莫斯九。 9.] is shaken in a sieve to cast out of it what is not grain. 9 。 ]是动摇了在一个筛子，以投出的，它有什么不种粮。 Hitherto, and no farther, had Satan obtained it.到目前为止，并没有放长远些，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.在这天晚上基督的痛苦和寂寞，最大的矛盾是耶稣和撒旦，这点似乎是差不多的一个必要因素。
This, then, was the first mystery that had passed.这一切，那么，是第一个谜团已经过去了。 And this sifting would affect Peter more than the others.这过筛会影响彼得超过其他人。 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.犹大，谁不爱耶稣，一切已跌至;彼得，他是爱他，也许不是最激烈的，但是，如果表达不准，多数extensely ，站在旁边的犹大处于危险之中。 In truth, though most widely apart in their direction, the springs of their inner life rose in close proximity.在真相，但却是最广泛的，除了在他们的指挥下，泉水其内在生命上涨近在咫尺。 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，同样的愿望，有舆论与他相同的萎缩从十字架上，相同的道德没有能力或不愿意单独存在，是在一个如同在其他。 Peter had abundant courage to Sally out, but not to stand out.彼得丰富勇气萨利列，但不站出来。 Viewed in its primal elements (not in its development), Peter's character was, among the disciples, the likest to that of Judas.看在其原始元素（而不是在它的发展） ，彼得的性格是，在众多弟子， likest可说是犹大。 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外，还说明了如何彼得是最危险，即夜间，而事实上，外皮他共投出筛，在他拒绝了基督。 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.但尊敬的彼得从犹大是他的'信仰'的精神，灵魂，心，精神的，当他被逮捕的精神元素，在基督; [圣 John vi.68.] of soul, when he confessed Him as the Christ; [St, Matt.约翰vi.68 。 ]的灵魂，当他供认，他为基督; [圣，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 。 ]和心脏病时，他可以问问他，以健全的深处他内心的，要找到有实际的，个人的爱情以耶稣。 [St. [圣 John xxi.约翰二十一。 15-17.] 15-17 。 ]
The second mystery of that night was Christ's supplication for Peter.第二个谜这天晚上是基督的supplication对于彼得。 We dare not say, as the High-Priest, and we know not when and where it was offered.我们不敢说，作为高神父，我们不知道何时何地有人优惠。 But the expression is very strong, as of one who has need of a thing.但其表达是非常强烈的，因为一个人有需要的是一个东西。 [1 This even philologically, and in all the passages in which the word is used. [一本甚至philologically ，而在所有通道中，这个词是用来。 Except in St. Matt.除了在圣马特。 ix.九。 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 ，但只发生在该著作的圣路加和圣保罗。 ] ，并认为在这方面，他提出这样的supplication是，彼得的信心，应该不会失败。 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，可能给了他，或审判中除名彼得。 We mark, how Divine grace presupposes, not supersedes, human liberty.我们纪念，又如何神圣的恩典假定，而不是取代，人的自由。 And this also explains why Jesus had so prayed for Peter, not for Judas.这也可以解释为什么耶稣这么祈祷彼得，而不是犹大。 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.就前者而言有信仰，而只需要得到加强，对失败-一个单独事件，但无干涉的基督，是可能的。 To these words of His, Christ added this significant commission: 'And thou, when thou hast turned again, confirm thy brethren.'以他的这些话，基督说：这一重大委员会： '你，当祢拒绝再次证实了你的兄弟。 [2 Curiously enough, Roman Catholic writers see in the prediction of his fall by implication an assertion of Peter's supremacy. [ 2奇怪，罗马天主教作家看到，在预测其下跌蕴涵断言一项彼得的优势。 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.这一做法，因为他们认为彼得为代表和头部的其他人。 ] ，以及如何充分，他这样做，无论是在使徒圈和在教会里，历史已经记录了。
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，虽然这种可能主要来自于经常性的道德秩序的东西，撒旦，甚至没有权力'筛' ，没有离开上帝;因此，是否父亲看在如此可怕过筛超过他们为谁基督祈祷。 This is the first fulfillment of Christ's Prayer, that the Father would 'keep them from the Evil One.'这是第一个圆满的基督祈祷，认为父亲会' ，使他们从邪恶的一个。 [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 ]不是由任何过程，从没有，而是由保存侮辱他们的信仰。 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.因此，也有可能我们知道，我们伟大的和难以形容的舒适性，即并非每一个单-甚至不自觉地和随意的罪孽-意味着失败，我们的信仰，非常密切，但它会导致它;依然不足，我们的最终被拒绝。 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.与此相反，由于秋季是西蒙的结果自然元素的他，所以会导致他们被揭露和清除，从而拟合他更好地为确认他的谣言。 And so would light come out of darkness.因此，将轻走出黑暗。 From our human standpoint we might call such teaching needful: in the Divine arrangement it is only the Divine sequent upon the human antecedent.从我们人类的立场，我们可能要求这种教学需要的：在神的安排，这仅仅是个神圣的序列后，人类的前因。
We can understand the vehement earnestness and sincerity with which Peter protested against of any failure on his part.我们可以理解壮怀激烈正经和诚意与彼得抗议的任何失败都对他的一部分。 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，行程最远的是最接近我们的，否则，大部分的权力，其诱惑将走了，八德，是我们跌倒。 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-而不一定是与自我海拔超过别人-他说，即使所有要得罪了，在基督里，他从来没有可以，但愿意跟他一起去到监狱和死亡。 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，执行预警，基督预言前反复拥挤的公鸡[ 1这个拥挤的公鸡，已经引起好奇的争议，因为根据rabbinic法时，曾严禁家禽保持在耶路撒冷，就考虑到可能levitical污秽通过他们（巴巴k.七7 ） 。 Reland has written a special dissertation on the subject, of which Schottgen has given a brief abstract. reland写了一个特殊论文题目，其中schottgen打了一个简短的摘要。 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.我们不需要复制论据，但reland敦促认为，即使该条例是真正在武力上的时候，基督（其中有严重怀疑） ，彼得可能听到鸡啼由Fort安东妮亚，占领了罗马，否则，它可能已经达到迄今为止在夜间仍有空气，从城墙外的耶路撒冷。 But there is more than doubt as to the existence of this ordinance at the time.但有多于怀疑，因为存在这个条例的时候。
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'涉嫌与庙-手表，如果表达被视为不直译，但简单的指定的时间内，我们已在哲。 Erub. erub 。 x.十。 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）的故事，其中公鸡造成孩子死亡，在耶路撒冷，证明家禽必须一直都存在。 ]又迎来了早晨， [ 2圣马太讲的'这夜'圣马克和圣路加'这一天， '证明，如果这种需要，这一天被忽视，从傍晚到晚上。 ]彼得会三次否认说，他知道他，彼得不仅坚持他的asseverations ，但加入了他们的其余部分。 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，这似乎意义和对象的基督的话，其中跟随，他们不知道可怕的，改变了以前的关系已成为，他们将要承受后果。 [a St. Luke xxii. [圣路加二十二。 35-38] When formerly He had sent forth, both without provision and defence, had they lacked anything? 35-38 ]时以前他曾提出，既没有提供和辩护，如果他们缺少什么呢？ 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.但现在并没有伸出援手，将延长它们;不仅如此，看似他们将需要更看得高于一切，将是'剑' ，抵御攻击，为接近他的历史，他被忽视求。 [3 Omit the article.] The Master a crucified Malefactor, what could His followers expect? [ 3略去文章。 ]掌握钉在十字架上malefactor ，有什么可他的追随者期望？ But once more they understood Him in a grossly realistic manner.但一旦他们越了解他的一个极现实的方式。
These Galileans, after the custom of their countrymen, [b Jos. War iii.这些galileans后，定制自己的国人，并[ b jos.战争三。 3, 2] had provided themselves with short swords, which they concealed under their upper garment. 3 ， 2 ]提供了自己的短刀剑，他们掩盖自己的服装上。 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.这是自然的男人，他们的处置，所以不是十全十美了解自己的主人的教学，采取了什么措施似乎对他们只是一个需要的预防措施来耶路撒冷。 At least two of them, among them Peter, now produced swords.至少有两个人，其中包括彼得，现在生产的刀剑。 [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提出反对，说，根据该mishnah （ shabb.六4 ） ，这是不合法的进行刀剑对安息日。 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.但即使这一mishnah似乎表明，有不同的意见就此事，甚至认为是安息日，更为飨宴三天。 ]但是这不是时间的原因，与他们及我们的主干脆把它搁置。 Events would only too soon teach them.事件只会太早教导他们。
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. 他们现在到了门口gethsemane 。它可能已被认为是领导通过自身建设，同'石油换新闻，并认为八使徒，他们不是来较接近'布什在燃烧，但没有消耗， '被遗留在该处。 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，他们可能已被采取入口处的花园，和遗留在该处，而指向着同一种姿态的手，他竟然' yonder '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，他说，在临别前的警告，祈祷他们可能不会进入诱惑。
Eight did He leave there.八，他离开。 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，彼得，詹姆斯和约翰，同伴面前的他的荣耀，无论是当他提出女儿jairus并[ b圣马克诉37 ]和对摩的变形[中st.matt 。 xvii.十七。 1], He took with Him farther. 1 ] ，他与他的距离。 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.如果在这最后的较量他的人的心灵渴望，为在场的那些挺身而出最接近他和爱他最好的，或如果他能有他们受洗与他的洗礼，并喝他的杯，其中3个与其他所有被选择。 And now of a sudden the cold flood broke over Him.现在，一时间冷战爆发洪水超过他。 Within these few moments He had passed from the calm of assured victory into the anguish of the contest.在这几分钟，他已通过从平静的保证，胜利进入痛苦的竞赛。 Increasingly, with every step forward, He became 'sorrowful,' full of sorrow, 'sore amazed,' and 'desolate.'越来越多的，而每向前迈进一步，他成为'悲情的， '充满悲痛的时刻， '疮惊讶' ， '荒凉。 [2 We mark a climax. [ 2我们纪念高潮。 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.硬道理（均采用由圣马修和圣马克似乎表明完全孤独，遗弃家庭和荒凉。 ] ，他告诉他们的深切的悲痛的他的灵魂，甚至祂死刑，并招请他们黑在那里观赏他的看法。亲自前去进入竞赛与祈祷，只有第一次的态度对摔跤救世主看到，他们中，只有第一次的话，在这1小时的痛苦，没有听到，因为，在我们目前的状态并不少见，在最深切的情感的灵魂，并已得到的情况对摩的变形，不可抗拒的睡眠中出现过他们的骨架。
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reverently要求，是造成这起悲痛，以至于死的主耶稣基督？ Not fear, either of bodily or mental suffering: but Death.没有恐惧，无论是身体上或精神上的痛苦：只有死亡。 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.人的本质，创造了神成仙，缩小（由法律，其性质） ，从解散的债券结合体，以灵魂。 Yet to fallen man Death is not by any means fully Death, for he is born with the taste of it in his soul.但倒下的男子死亡，是不以任何方式完全死亡，因为他是天生的味道，这在他的心灵。 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男子死亡，这是他，他没有这方面的经验看来，品尝死刑，并表示，不为自己，但每一个男人，排空杯，以苦其糟粕。 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.这是基督的经历着死亡的男子，并为男子;肉身的神，神人，服从自己vicariously以最深的屈辱，并付出最大的刑罚：死刑，所有死刑。 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，因为他可能知道什么是死亡（不死亡，其中男性害怕，但害怕基督没有） ，任何人都可以品尝它的苦涩，因为他的。 His going into Death was His final conflict with Satan for man, and on his behalf.他到死是他的最后冲突与撒旦为男子，并以他的名义。 By submitting to it He took away the power of Death; He disarmed Death by burying his shaft in His own Heart.通过提交给它的，他拿走了死亡的力量，他被解除武装后死亡埋葬他的竖在他自己的心脏。 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.和超越这个谎言深，无可言喻的神秘基督轴承罚款，因为我们的罪过，事关我们的死亡，同时该罚款的破坏规律，积累了有罪的人性，神圣愤怒的正义法官身上。 And in view of this mystery the heaviness of sleep seems to steal over our apprehension.并鉴于这个谜了过多的睡眠，似乎窃取我们的忧虑。
Alone, as in His first conflict with the Evil One in the Temptation in the wilderness, must the Saviour enter on the last contest.单，因为在他的第一次冲突与邪恶的一个诱惑，在荒无人烟的戈壁滩上，必须救世主就进入最后的较量。 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.'同什么痛苦的灵魂，他上台后，他现在还有罪恶的世界，并采取expiated他们，我们可以了解，从这个帐户的是什么过去了，当技术，加上强劲的哭声和泪水所不欲，那是无法救他，从死亡的， '他'提供了祈祷和supplications 。 [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.五， 7 。 ] ，我们预料，它已经有了这些结果：他是听到他的教训所服从的东西，他遭受了，那他是完美的，并认为他成为：我们的作者永恒的救赎，并在上帝面前，一个高神父后顺序melchizedek 。 Alone, and yet even this being 'parted from them', [b St. Luke xxii.单，但即使在这种' parted从他们' ，并[ b圣路加二十二。 41.] implied sorrow. 41 。 ]隐含的悲哀。 [c Comp. [中可比。 Acts.行为。 xxi.] [1 The Vulgate renders: 'avulsus est.'二十一。 ] [ 1 vulgate令： ' avulsus估值' Bengel notes: 'serio affectu.'] And now, 'on His knees,' prostrate on the ground, prostrate on His Face, began His Agony. bengel注解： ' serio affectu 。 ' ] ，现在， '对他的膝盖， '顶礼膜拜在地面上，顶礼膜拜在他的脸上，开始了他的痛苦。 His very address bears witness to it.他很地址见证。 It is the only time, so far as recorded in the Gospels, when He addressed God with the personal pronoun: 'My Father.'这是唯一的一次，就记录在福音，致词时，上帝与个人的代名词： '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圣杰罗姆注解： ' dicitqueblandiens ：宓的父亲。 ' ]
The object of the prayer was, that, 'if it were possible, the hour might pass away from Him.'对象的祷告是，是， '如果是可能的情况下，每小时可通过远离他。 [e St. Mark xiv. [电子圣马克十四。 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 。 ]主题祷告（记录由三个福音） ，即美洲杯本身可能去世，但总是与限制，即不是他的意愿，而且父亲的，可能做的。 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.信基督的，因此，受到不仅是意志的父亲，但他自己会说，父亲的，将可能要做。 [1 This explains the [ ] of Hebr. [ 1这就解释[ ]的黑布尔。 v. 7.] We are here in full view of the deepest mystery of our faith: the two Natures in One Person.五， 7 。 ]我们在这里是在众目睽睽之下的最深层的奥秘，我们的信念：两个性质的一个人。 Both Natures spake here, and the 'if it be possible' of St. Matthew and St. Mark is in St. Luke 'if Thou be willing.'这两个性质spake这里，并切实遵守『如果它有可能'的圣马修和圣马克，是在圣路加' ，如果你愿意。 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'是不是身体，为与上帝的一切事情都是可能的，但道德：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，任何思想或观点的'可能性' ，基督的工作可以完成，没有这一小时和世界杯？ Or did it only mark the utmost limit of His endurance and submission?还是因为它不仅标志着竭尽全力限制他的耐力和提交？ We dare not answer; we only reverently follow what is recorded.我们也不敢回答，我们只有reverently遵循什么是记录。
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以至于死，天使出现（如在诱惑，在荒无人烟的戈壁滩上） ，以'加强' ，并支持他的身体与灵魂。 And so the conflict went on, with increasing earnestness of prayer, all that terrible hour.所以冲突的推移，越来越正经的祷告，一切都是可怕小时。 [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 。 ] ，外观天使必须有暗示他说，这杯不能过世。 [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 。 ' ] ，并在结束时说，小时，因为我们推断，从事实，那就是弟子仍必须看到他的眉头该商标的流血流汗[ 3 ，病理现象的亲情被迫离开的船只在流血流汗，为的后果是痛苦的，一直身体足以证明。 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.看到评论。 ]他的汗水，交织着血[ 4 ，没有人看到它，可以忘记的印象卡罗dolce的图片，其中滴，因为他们属于点燃到天堂之光。 ]下跌，在大滴在地面上。 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.当救世主这标志着他的痛苦，他的眉头[ 5 ，他们大概知道的，血淋淋的汗水所见到它标志着对他的眉头，虽然那些没有跟他对他的被捕可能是后来离开了，在月光见过药水对地方，他曾跪下。 ] ，回到了3个后，他发现深睡举行。
While He lay in prayer, they lay in sleep; and yet where soul-agony leads not to the one, it often induces the other.虽然他奠定在祈祷，他们卧在睡眠;但又那里反省的痛苦，导致不能将其中的，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 [ ].他的话，主要是针对'西蒙' ，激起了他们的，但还不够充分履行自己的心中，无论爱好责备，说教，以'观赏并祈祷'鉴于未来的诱惑，或最季节性警告弱点属肉体的，甚至在精神愿意，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，虽然尚未作最后决定，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.现在他回来才能完成，虽然双方的态度，他在其中祈祷（不再顶礼膜拜）和措辞，他的祷告，只是稍微改变了，因为它表明，如何接近，它是完美的胜利。 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.再次，对他的回报给他们后，他发现睡了加权他们眼中，他们稀少知道什么答案，使他。 Yet a third time He left them to pray as before.但他第三次离开他们祈祷如故。 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.经过3袭击了tempter留给他在荒无人烟的戈壁滩上;之后三倍冲突中的花园，他是战败国。 Christ came forth triumphant.基督出来胜利。 No longer did He bid His disciples watch.不再做他申办他的弟子们观赏。 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.他们可能，甚至他们应该，睡眠和休息时间，东铁支线不久的可怕事件，他的背叛，因为，时间已到时人子是被出卖到手中的罪人。
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时间， [ 1 ，它会注意到，我们的地方，间隔时间，但简单来说，与圣马特。 xxvi.二十六。 45 (and similarly St. Mark xiv. 41) and the following verse. 45 （同样的圣马克十四41 ）和下列诗句。 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。 ]即将破裂的号召，耶稣上升，而且把钢用在刀刃其他八个已经离开，在入口处的花园，要向前迈进，并配合波段这是今后指导下的背叛者。 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.虽然他说，沉重的流浪汉的许多男人和轻便的灯笼和火把，显示方式，犹大和他的乐队。 During the hours that had passed all had been prepared.在开放时间内已经通过了所有已经拟就。 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，他出现在高司铎宫，或更可能是在这annas ，他们似乎产生了方向的事务，犹太领导人首先通报了与罗马驻军。
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的不再是（ 40年前销毁耶路撒冷）的权力宣判死缓。 [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（以便充分肯定，在新约圣经） ，它可以被想象（如此普遍）表示，该公会已在常会上，寻求正式宣告耶稣是什么，无可否认，他们没有权力去执行。 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，没有他们，当吸引力比拉多，恳请他们已宣判的死刑，但只有他们进行了法律，其中耶稣应该死。 [b St. John xviii.并[ b圣约翰十八。 31; St. John xix. 31条;圣约翰十九。 7.] It was otherwise as regarded civil causes, or even minor offences. 7 。 ] ，它是作为否则视为民间的原因，甚至是轻微的罪行。 The Sanhedrin, not possessing the power of the sword, had, of course, neither soldiery, nor regularly armed band at command.公会，而不是拥有权力的宝剑，有，当然是既不soldiery ，也没有定期的武装乐队指挥。 The 'Temple-guard' under their officers served merely for purposes of police, and, indeed, were neither regularly armed nor trained. '庙-警惕'根据他们的军官任职仅仅为宗旨的警察，而且的确既不定期武装，也没有受过训练。 [c Jos. War iv. [中jos.战四。 4. 4 。 6.] Nor would the Romans have tolerated a regular armed Jewish force in Jerusalem. 6 。 ] ，也将入乡随俗容忍定期武装的犹太部队在耶路撒冷。
We can now understand the progress of events.现在，我们可以了解进度的事件。 In the fortress of Antonia, close to the Temple and connected with it by two stairs, [d Jos. Warv.在堡垒的安东妮亚，接近该庙及关连与它的两个楼梯， 【 D jos. 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.但在宴庙本身就是守卫武装队列，其中400至600人， [ 2数量各不相同。 See Marquardt, Rom.见麦夸尔特，光盘。 Alterthumsk. alterthumsk 。 vol.第一卷。 v. 2, pp.五，第2页。 359, 386, 441. 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westcott表明，它可能被人，而不是一个队列，而是一种' manipulus 』 （约200人） ;但是，正如本人所指出的那样，表达作为用在新台币似乎总是显示队列。 ]等，以防止或镇压任何动荡之中无数的朝圣者。 [a Jos. Ant. [ jos.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 。 ] ，它会向船长这个'队列'说，祭司长和领导人的法利赛会，摆在首位，申请武装警卫护送到效果逮捕耶稣，所持理由是它可能会导致一些受欢迎的动荡。 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，不必以国家有关主管说，是为了对他的控诉，这可能导致其他并发症的发生。 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[ ] ，它总是指定一个'队列' ，在这种情况下'队列， '定冠词标记，它作为时表示，在该庙的，但我们没有理由相信该整个队列被发送。
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，它的指挥官将几乎都发出了一个强烈支队走出寺庙，就可能导致一场骚乱，没有首先提交给检察长，祂比拉多。 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.如果进一步的证据是必不可少的，它会在一个事实，即波段是主导而不是由百人，而是由chiliarch ，并[ 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 。 ] ，其中，因为没有中间等级，在罗马军队，要始终代表之一， 6个网上论坛重视每一个军团。 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.这也说明了不仅是明显的准备比拉多旁听判决，翌日清晨，但也懂得比拉多的妻子可能已被弃置对于那些梦想关于耶稣因为这样可以使affrighted她。
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.这个罗马分队，配备有剑'壁' ，而后者是其中比拉多在其他场合也指示他的士兵攻击他们，他们提出了一个动荡[中jos.二战后。 9, 4.] was accompanied by servants from the High-Priest's Palace, and other Jewish officers, to direct the arrest of Jesus. 9 ， 4 。 ]伴随着公务员，从高神父的宫殿，和其他犹太人人员，以直接逮捕耶稣。 They bore torches and lamps placed on the top of poles, so as to prevent any possible concealment.他们口径电筒和灯放在顶部的波兰人等，以防止任何可能隐蔽。 [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.不论这是'伟大千头万绪'提及的圣马修和圣马克，或带的膨胀，由志愿者或好奇的围观者，是事没有意义。 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里的晚餐已庆祝了。 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，它与他的弟子，也许两三个小时之前，犹大明年指示乐队到现场，他知道这么好： gethsemane 。 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，其中承认耶稣似乎差不多有必要有这么大的乐队，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，也就是说，不是别人，一个吻。 As soon as he had so marked Him, the guard were to seize, and lead Him safely away.一旦他有这么标志着他说，看守抓住，并带领他的安全距离。
Combining the notices in the four Gospels, we thus picture to ourselves the succession of events.结合通知书，在四福音，因此，我们图片，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.作为乐队到达花园，犹大来到有所提前，其中， [圣卢克。 ] ，并达成了耶稣，正如他已激起了3个，并准备去满足他的全部获释。 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， '等，以听取由休息，不只是吻了，但所涵盖的，与他亲吻，亲吻他一再大声疾呼， effusively 。 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.救世主提交给侮辱，而不是停车的，但只是说，他通过对： '朋友，为你的艺术在这里; '并[ b圣马特二十六。 49; comp. 49 ;可比。 St. Mark xiv.圣马克十四。 45.] [1 We cannot, as many interpreters, take the words in an interrogative sense. 45 。 ] [ 1 ，我们不能，因为有很多翻译员，采取换言之，在讯问常识。 I presume that Christ spoke both what St. Matthew and what St. Luke record.我相信基督的发言都什么圣马太什么圣卢克纪录。 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?'既承担内部标志的真伪。 ] ，然后，也许在回答他的问话手势： '犹大，一个吻deliverest你了人子吗？ [c St. Luke xxii. [中圣路加二十二。 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 。 ]如果犹大曾希望，因此要提前在乐队和敬礼师父同一个吻，即使是现在采取行动的伪君子，欺骗耶稣与门徒，因为如果他不来与武装男子，也许只有以警告他，他们的做法，有什么耶和华说，要达到他的inmost 。 Indeed, it was the first mortal shaft in the soul of Judas.事实上，它是第一个凡人，竖在灵魂的犹大。 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.唯一的时候，我们再次看到他，直到他接着什么目的，在他的自我毁灭，是因为他的立场，因为它被掩护自己，与武装人员。 [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，即该通知书由圣约翰的福音[电子十八。 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 。 ]进来离开汉奸，并无视信号，其中，他给了他们，耶稣，以先进带，并问他们： '谁寻求叶吗？ To the brief spoken, perhaps somewhat contemptuous, 'Jesus the Nazarene,' He replied with infinite calmness and majesty: 'I am He.'以简短的发言后，或许有点轻视，耶稣的拿撒勒， '他回答具有无穷冷静和陛下： '我就是他。 The immediate effect of these words was, we shall not say magical, but Divine.这项立即生效的这句话是，我们会不会说神奇的，但神圣的。 They had no doubt been prepared for quite other: either compromise, fear, or resistance.他们毫无疑问已经准备了好其他：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.但外观和陛下的平静基督，天堂在他的期待与和平对他的嘴唇，太压倒，在其影响就untutored异教徒soldiery ，他们也许珍惜在他们心中秘密的顾虑的工作，他们已在手。 The foremost of them went backward, and they fell to the ground.首要的，他们到落后，他们跌倒在地上。 But Christ's hour had come.但是基督的时间已到。 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.再次，他现在问他们同一个问题，跟以前一样，在重复以前的回答，他说： '我告诉你，我，他，如果因此叶求我，让这些自行其是， ' ，传道士看到在此警惕照顾过自己的初步完成了字，其中主先前曾谈到关于他们安全保存， [法圣约翰十七。 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 。 ]不仅在某种意义上，他们离港保存，但在这方面，他们目前被关押在从这种诱惑，因为，在他们当时的状态，他们无法忍受。
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.在基督的话约是那些人与他似乎都回忆起领袖的换岗，以充分的意识，或许唤起了他们的恐惧可能会上升，在煽动他的信徒们。 Accordingly, it is here that we insert the notice of St. Matthew, [a St. Matt.因此，正是在这里，我们插入的通知圣马太， [圣马特。 xxvi.二十六。 50 b.] and of St. Mark, [b St. Mark xiv. 50乙]和圣马克，并[ b圣马克十四。 46.] that they laid hands on Jesus and took Him. 46 。 ]表示，他们开出的手放在耶稣并把他的。 Then it was that Peter, [c St. John xviii.那是彼得，碳圣约翰十八。 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 。 ]看到什么是未来的，提请剑他进行，并把问题向耶稣，但没有等待他的答复，打击马尔休斯， [ 1名称马尔休斯，也发生在约瑟夫（ ant.一15 。 1 。 ;十四。 5.2 11 。 4 ，一战后8 。 3 ） ，绝不能推导，因为通常做，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.其希伯来语当量，很明显，是malluch ， '辅导员' ，它的名字都出现在旧约圣经中lxx 。 (1 Chron. vi. 44; Neh. x. 4, &c.), and as a later Jewish name in the Talmud. （ 1慢性六。 44 ; neh 。十，四，及长） ，并作为一个后来犹太名字在犹太法典。 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.但无论弗兰克尔（ einl.在四哲。 talm 。第114页）和弗赖登塔尔（ hell.种。第131页）认为，它不是一个犹太人的名字，它虽然是常见的叙利亚人，腓尼基人，阿拉伯人，并撒玛利亚。 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.建议，因此谎言附近，即马尔休斯就是叙利亚或腓尼基出生。 ]仆人[ 2定冠词这里标志着他，在一个特殊的意义上说，公务员的高神父，他的身体-仆人。 ]的高神父，或许是犹太领导人的乐队，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这类暴力，谩骂所有自营平反，由外向暴力（录取的剑表示，还没有收到） ，不仅如此，这一切仅仅是外向热情，并指出一个事实，是多么容易，他可能会因为对这个'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军团已十一伙。 ]他曾在摔跤的痛苦，收到他的父亲说，杯喝酒， [英圣约翰。 ] [ 4此提及'杯，其中爸爸有鉴于他酒后'由圣约翰，就意味着整个历史的痛苦，在gethsemane ，这是不入账，而在第四个福音。 And this is, on many grounds, very instructive.] and the Scriptures must in that wise be fulfilled.这就是，有很多理由，非常有启发性。 ] 和经文，必须在这明智的兑现。 And so saying, He touched the ear of Malchus, and healed him. 所以说，他感动的耳朵马尔休斯，并抚平他。 [f St. Luke.] [法圣卢克。 ]
But this faint appearance of resistance was enough for the guard.但这种微弱的外观阻力是不够的换岗。 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。 ] ，它是这最后，最严重和不必要的，为的侮辱，耶稣回答说，请他们，所以他们来是对他作为一名劫匪，其中一人野外杀人sicarii 。 Had He not been all that week daily in the Temple, teaching?如果他没有被所有的这一周，每天在寺庙中，教学？ Why not then seize Him?为什么当时不能抓住他？ But this 'hour' of theirs that had come, and 'the power of darkness', this also had been foretold in Scripture!但这个'小时'的，他们已经来了，该'的力量，黑暗' ，这也已经预言，在经文！
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.随着队伍的武装男子现已关闭，周围必将基督，没有人敢留他，否则他们也应该约束作为抗拒权威。 So they all forsook Him and fled.因此，他们都舍弃，他逃走。 But there was one there who joined not in the flight, but remained, a deeply interested onlooker.但是，有一个人有没有加入，在飞行中，但依然存在，一个深感兴趣的旁观者。 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.当战士们来寻求耶稣在上院的他的家，商标，激起了从睡眠，匆忙投下他的松散亚麻服装或包装纸[一日，毫无疑问，对应到萨丁或谢迪纳，在rabbinic著作，是指亚麻布，还是一个松散的亚麻布包裹的，不过，可能的话，它也可以指一个夜间着装（见征费，广告挥发性有机化合物） 。 ]奠定他的床边，并遵循武装带，看看会有什么来的。 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.他现在徘徊在后方，其次是因为他们带离耶稣，从来没有想到他们会试图打下等一等他，因为他没有得到与弟子也不是后花园。 But they, [2 The designation 'young men' (St. Mark xiv. 51) is spurious.] perhaps the Jewish servants of the High-Priest, had noticed him.但是他们， [ 2指定'年轻人' （圣马克十四51 ） ，是寄生。 ]也许犹太公务员的高神父，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.他们企图打下紧握他的时候，脱离自己，从自己的把握，他离开了上层的服装在他们手中，然后逃去。
So ended the first scene in the terrible drama of that night.所以，结束了第一现场，在可怕的戏，这天晚上。
Gethsemani (Hebrew gat, press, and semen, oil) is the place in which Jesus Christ suffered the Agony and was taken prisoner by the Jews.盖特塞马尼（希伯来语GAT的，新闻，精液，油） ，是发生在耶稣基督遭受的痛苦和被俘虏的犹太人。 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 ）称它为绒毛时， "地方"或"遗产" ;圣约翰（十八， 1 ）讲的，它作为kepos ， "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.在东部地区，实地四射，无数棵果树，四周墙上的石头松动或quickset对冲形式的El博斯坦，后花园。 The name "oil-press" is sufficient indication that it was planted especially with olive trees.命名为"石油换Press "的是有足够的迹象表明，这是种植尤其是与橄榄树。 According to the Greek version and others, St. Mathew (xxvi, 36) designates Gethsemani by a term equivalent to that used by St. Mark.根据希腊版等，圣马修（ 26 ， 36 ）指定盖特塞马尼由任期相当于所用的圣马克。 The Vulgate renders chorion by the word villa, but there is no reason to suppose that there was a residence there.该vulgate使绒毛一词由别墅，但没有任何理由认为，有一个居住地。 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 ） ，是指它是"橄榄山" ，和圣约翰（十八， 1 ）讲的，它作为"过去布鲁克塞德隆" 。 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，救世主，是在习惯的退役，以这个地方;圣约翰写道：犹大同时，他们背叛了他，应该知道自己的地方，因为耶稣常常诉诸上去同他的弟子" 。
A place so memorable, to which all the Evangelists direct attention, was not lost sight of by the early Christians.一个地方，所以值得纪念的，这是所有福音的直接关怀下，是不会忽略的，由早期的基督徒。 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 ， "尤西比乌斯的caesarea说盖特塞马尼坐落"在脚下的橄榄山" ，他补充说， "信徒们习惯于去那里祈祷" 。 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诸神的波尔多参观地点，到达由道路，这条路爬坡向首脑会议的山区，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.在当时的犹太人，大桥历时洪流的塞德隆占领的几乎一样的地方之一，被认为是存在的今天，作为验证了古老的楼梯削减岩石，其中一方下来，从城对其他伤口，以最高的山峰。 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（长420 ） ，并sophronius ，牧耶路撒冷，讲出的这一巨大的楼梯和其他两个香客清点步骤。 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.痕迹，它依然被视为对朝方城，以及众多的步骤，十分庞大和保存完好的，被发现上述本园的gathsemani 。 The Pilgrim of Bordeaux notes "to the left, among the vines, the stone where Judas Iscariot betrayed Christ".诸神的波尔多笔记"向左边，其中葡萄，石凡iscariot犹大出卖耶稣" 。 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).在翻译的" onomasticon "尤西比乌斯，圣杰罗姆增添文章盖特塞马尼声明说： "一个教堂现在是建立在有" （ onomasticon ，教育署。 klostermann ，第75页） 。 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.圣西尔维娅aquitania （ 385-388 ）表示，对圣周四的游行开始下降，从橄榄山作出了车站在"美丽的教堂"建于现货耶稣曾经经历过的痛苦。 "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" ，她说： "他们沦落至盖特塞马尼那里基督被俘虏" （第silviae aquit. peregr ，教育署。 gamurrini ， 1888年，页62-63 ） 。 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.这个教会，为显其美丽栏目（ theophanes ， chronogr 。专案的一个。 682 ） ，被摧毁，由波斯人，在614名;改建，由十字军，并最终被夷为平地，有可能是在1219年。 Arculf (c. 670), St. Willibald (723), Daniel the Russian (1106), and John of Wurzburg (1165) mention the Church of the Agony. arculf （长670 ） ，圣willibald （ 723 ） ，丹尼尔，俄罗斯（ 1106 ） ，约翰的wurzburg （ 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.该基金会最近被发现的地方表明，由他们，即在一个很短的距离，从东南方角落，目前的花园盖特塞马尼。
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".零碎帐户的朝圣在第四世纪，保存了彼得执事（ 1037 ） ，提到"在石窟所在地犹太人救世主圈养" 。 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，正是在这个石窟相信祂是won't的采取避难与他的弟子们通过夜间。 It was also memorable for a supper and a washing of the feet which, according to the same tradition, took place there.这也是令人难忘的一个晚饭，并清洗双脚，根据同一传统，在那里发生的。 Eutychius, Patriarch of Constantinople (d. 583), says in one of his sermons that the Church commemorates three suppers. eutychius ，牧的君士坦丁堡（四583 ）说，在他的一个布道时说，教会纪念三suppers 。 "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). "第一次repast " ，他说， "愿与纯化，发生在盖特塞马尼对安息日，第一天，即当周日已经开始，这就是为什么我们当时庆祝晚会"公司（ PG ， lxxxvi ， 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.第二晚饭是一个证明贝特尼，第三件是，是圣周四，在其中设置了圣体圣事。 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 mids