(Book 5, Chapter
XVII From Life and Times of Jesus the Messiah
（预订五，第十七章，从生活和时代的耶稣的弥赛亚
by Alfred Edersheim,
1886)由阿尔弗雷德edersheim ， 1886年）
(St. Matt. xxviii. 1-10; St. Mark xvi. 1-11; St. Luke xxiv. 1-12; St. John xx. 1-18; St. Matt. xxviii. 11-15; St. Mark xvi. 12, 13; St. Luke xxiv. 13-35; 1 Cor. xv. 5; St. Mark xvi. 14; St. Luke xxiv. 36-43; St. John xx. 19-25; St. John xx. 26-29; St. Matt. xxviii. 16; St. John xxi. 1-24; St. Matt. xxviii. 17-20; St. Mark xvi.15-28; 1 Cor. xv. 6; St. Luke xxiv. 44-53; St. Mark xvi. 19, 20; Acts i. 3-12.) （圣马特。二十八。 1月10日;圣马克十六。 1月11日;圣卢克二十四。 1月12日;圣约翰第XX 。 1月18日;圣马特。二十八。 11月15日;圣马克十六，十二，十三;圣卢克二十四。 13-35 ;一肺心病。十五，五;圣马克十六。 14 ;圣卢克二十四36-43段;圣约翰第XX 19-25 ;圣约翰二十。 26日至29日;圣马特。二十八。 16 ;圣约翰二十一。 1月24日;圣马特。二十八。 17日至20日;圣马克xvi.15 - 28 ;一肺心病。十五，六;圣卢克二十四。 44-53 ;圣马克十六， 19日， 20日;行为一， 3月12日） 。
GREY dawn was streaking the sky, when they who had so lovingly watched Him to His Burying were making their lonely way to the rock-hewn Tomb in the Garden.灰色的曙光是streaking的天空，当他们谁这么慈爱看着他，他被埋葬，使他们寂寞的方式，以岩石- hewn墓在花园里。 [1 I must remain uncertain, however important, whether the refers to Saturday evening or early Sunday Morning.] Considerable as are the difficulties of exactly harmonising the details in the various narratives, if, indeed, importance attaches to such attempts, we are thankful to know that any hesitation only attaches to the arrangement of minutes particulars, [2 The reader who is desirous of comparing the different views about these seeming or real small discrepancies is referred to the various Commentaries. [ 1 ，我必须仍然不明朗，但是重要的是，是否是指周六晚或明年初周日上午。 ]作为是相当大的困难，正是协调的细节，在各种说明，事实上，如果重要性的重视，这样的企图，我们感谢要知道，任何犹豫，只有重视的安排分钟详情， [ 2 ，读者谁是希望比较不同的意见，这些看似或小的差异的实质是指各种评论。 On the strictly orthodox side the most elaborate and learned attempt at conciliation is that by Mr. McClellan (New Test., Harmony of the Four Gospels, pp. 508-538), although his ultimate scheme of arrangement seems to me too composite.] and not to the great facts of the case.关于严格正统的一面，最详细和教训，企图在调解是由先生麦克莱伦（新的考验。 ，和谐的四福音，第508-538 ） ，虽然他的最终计划的安排，在我看来，太复合材料。 ]而不是向伟大的案件事实。 And even these minute details would, as we shall have occasion to show, be harmonious, if only we knew all the circumstances.即使这些分钟的细节会，我们将有机会显示，和谐，如果只有我们知道的所有情况。
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The narrative leaves the impression that the Sabbath's rest had delayed their visit to the Tomb; but it is at least a curious coincidence that the relatives and friends of the deceased were in the habit of going to the grave up to the third day (when presumably corruption was supposed to begin), so as to make sure that those laid there were really dead.叙事叶片的印象是安息日的休息，延误了他们的访问墓，但它至少是一好奇，巧合的亲属和朋友，死者中的习惯，去到坟墓到第三天（当假定腐败是假定开始） ，以确保这些规定有真的死了。 [a Mass. Semach. [马萨诸塞州semach 。 viii.八。 p.体育 29 d.] Commenting on this, that Abraham described Mount Moriah on the third day, [b Gen. xxii. 29四]评论关于这点，亚伯拉罕所描述的莫利亚山对山的第三天，并[ b将军二十二。 1.] the Rabbis insist on the importance of 'the third day' in various events connected with Israel, and specially speak of it in connection with the resurrection of the dead, referring in proof to Hos. 1 。 ]拉比，坚持的重要性， '第三天'在各种活动，与以色列，并特别发言，它在涉嫌与复活的死人，是指在举证居屋。 vi.六。 2. 2 。 [c Ber. [中的误码率。 R. 56, ed, Warsh. r. 56 ，教育署，伯南克。 p.体育 102 b, top of page.] In another place, appealing to the same prophetic saying, they infer from Gen. xlii. 102 b ，页顶。 ]在另一个地方，呼吁同样的预言说，他们推断，从将军四十二。 7, that God never leaves the just more than three days in anguish. 7 ，上帝从来没有离开刚刚3天以上，在痛苦。 [d Ber. [ d的误码率。 R. 91.] r. 91 。 ]
In mourning also the third day formed a sort of period, because it was thought that the soul hovered round the body till the third day, when it finally parted from its tabernacle.在莫宁也第三天，形成了一种时期，因为它被认为的灵魂，徘徊在全面身体，直到第三天，当它终于parted从幕。 [e Moed K. 28 b; Ber. [以电子moed k. 28日B组;误码率。 R. 100.] r. 100 。 ]
Although these things are here mentioned, we need scarcely say that no such thoughts were present with the holy mourners who, in the grey of that Sunday-morning, [2 I cannot believe that St. Matthew xxvii.虽然这些东西是在这里提到的，我们需要很少说，没有这样的想法人出席，与罗马教廷悼念谁，在灰色的表示，周日上午， [ 2 ，我不能相信，圣马太二十七。 1 refers to a visit of the two Marys on the Saturday evening, nor St. Mark xvi.一指的是一个访问该两项marys上周六晚，也不圣马克十六。 1 to a purchasing at that time of spices.] went to the Tomb. 1至采购在那个时候，香料。 ]到墓。 Whether or not there were two groups of women who started from different places to meet at the Tomb, the most prominent figure among them was Mary Magdalene [3 The accounts imply, that the women knew nothing of the sealing of the stone and of the guard set over the Tomb.是否或不有两个妇女群体谁开始从不同的地方，以应付在墓，最突出的数字，他们当中有抹大拉的马利亚[ 3帐目暗示，即妇女一无所知的密封石头和警卫成立超过墓。 This may be held as evidence, that St. Matthew could have not meant that the two Marys had visited the grave on the previous evening (xxviii. 1).这可能是举行作为证据，即圣马太可能并不意味着这两个marys访问了严重的对前一天晚上（ xxviii. 1 ） 。 In such case they must have seen the guard.在这种情况下，他们必须看到，掉以轻心。 Nor could the women in that case have wondered who roll away the stone for them(,).], as prominent among the pious women as Peter was among the Apostles.也不能妇女在这种情况下已经不知道谁轧辊远离石头为他们(,).],作为其中最突出的虔诚的妇女作为彼得是使徒。
She seems to have reached the Grave, and, seeing the great stone that had covered its entrance rolled away, hastily judged that the Body of the lord had been removed. 她似乎已达到了严重的，并看到伟大的石涵盖了其推出的入口远离，仓促判断该机构的主已被拆掉。 Without waiting for further inquiry, she ran back to inform Peter and John of the fact.无需等待进一步调查，她然回到告知彼得和约翰的事实。 The Evangelist here explains, that there had been a great earthquake, and that the Angel of the Lord, to human sight as lightning and in brilliant white garment, had rolled back the stone, and sat upon it, when the guard, affrighted by what they heard and saw, and especially by the look and attitude of heavenly power in the Angel, had been seized with mortal faintness.该传播者在这里解释，即有一个大地震，并天使的主，对人类视线作为和闪电，在明亮的白色服装，已回滚石头， 坐在上面后，当保安员， affrighted由什么他们听到和看到的，特别是由外观和态度，天上的权力，在天使，已被检获的与致命的头晕。 Remembering the events connected with the Crucifixion, which had no doubt been talked about among the soldiery, and bearing in mind the impression of such a sight on such minds, we could readily understand the effect on the two sentries who that long night had kept guard over the solitary Tomb.记住的事件，涉嫌与在十字架上，这毫无疑问，一直谈到之间的soldiery ，并铭记的印象是这样一个着眼于这样的思想，我们可以很容易理解，对两个哨兵是谁，漫漫长夜一直警惕超过孤墓。
The event itself (we mean: as regards the rolling away of the stone), we suppose to have taken place after the Resurrection of Christ, in the early dawn, while the holy women were on their way to the Tomb.这一事件本身（我们的意思：至于滚动距离的石头） ，我们假设有发生后复活的基督，在早期的曙光，而神圣的妇女当时正前往墓。 The earth-quake cannot have been one in the ordinary sense, but a shaking of the place, when the Lord of Life burst the gates of Hades to re-tenant His Glorified Body, and the lightning-like Angel descended from heaven to roll away the stone.地球的地震不能被一在一般意义上，但摇头的地方，当主水管爆裂，生活的大门，哈迪斯重新租客他的荣耀的身体，闪电般的天使后裔，从天上来铺设距离石头。 To have left it there, when the Tomb was empty, would have implied what was no longer true.已经离开那里，当墓是空的，将曾暗示什么已不再是如此。 But there is a sublime irony in the contrast between man's elaborate precautions and the ease with which the Divine Hand can sweep them aside, and which, as throughout the history of Christ and of His Church, recalls the prophetic declaration: 'He that sitteth in the heavens shall laugh at them.'但有一个崇高的讽刺之间的反差男子的精心防范和易用性与神圣，一方面可以扫他们之外，并作为整个历史的耶稣和他的教会，回顾预言宣言： '他认为，在sitteth老天爷会笑他们。
While the Magdalene hastened, probably by another road, to the abode of Peter and John, the other women also had reached the Tomb, either in one party, or, it may be, in two companies.而抹大拉的忙，可能是由另一条路，向居留权的彼得和约翰，其他妇女也已达到墓，无论是在一党，或，它可能，在两家公司。 They had wondered and feared how they could accomplish their pious purpose, for, who would roll away the stone for them?他们想知道和担心，他们如何能完成他们的虔诚的目的， ，谁轧辊走石，为他们呢？ But, as often, the difficulty apprehended no longer existed.但是，正如很多时候，困难逮捕不再存在。 Perhaps they thought that the now absent Mary Magdalene had obtained help for this.也许他们认为，现在缺席抹大拉的马利亚得到了帮助。 At any rate, they now entered the vestibule of the Sepulchre.在任何率， 现在他们进入前庭的sepulchre 。 Here the appearance of the Angel filled them with fear. But the heavenly Messenger bade them dismiss apprehension; he told them that Christ was not there, nor yet any longer dead, but risen, as indeed, He had foretold in Galilee to His disciples; finally, he bade them hasten with the announcements to the disciples, and with this message, that, as Christ had directed them before, they were to meet Him in Galilee. 这里的外观天使填补他们的恐惧，但天上的信使八德他们解雇逮捕，他告诉他们，耶稣是不存在，也不是任何更长的死亡，但上升，事实上，他曾预言在加利利，以他的弟子;最后，他八德他们加快与公告，向弟子，以及与此讯息，即，作为基督已指示他们之前，他们以满足他在加利利。
It was not only that this connected, so to speak, the wondrous present with the familiar past, and helped them to realise that it was their very Master; nor yet that in the retirement, quiet, and security of Galilee, there would be best opportunity for fullest manifestation, as to the five hundred, and for final conversation and instruction.这不仅是这个连接，可以这么说，令人惊奇目前与熟悉的过去，帮助他们认识到这是他们非常硕士;也不是，在退休，安静和安全，加利利，就不会有最好的有机会充分表现，作为向500 ，并作最后的谈话和指示。 But the main reason, and that which explains the otherwise strange, almost exclusive, prominence given at such a moment to the direction to meet Him in Galilee, has already been indicated in a previous chapter.但最主要的原因，并解释，否则奇怪的，几乎是排他性的，突出了在这样一个时刻的方向，以满足他在加利利，已表示，在先前的一章。 [1 See this Book, ch. [ 1看到这本书，您的。 xii.] With the scattering of the Eleven in Gethsemane on the night of Christ's betrayal, the Apostolic College was temporarily broken up.十二。 ]与散射的11在gethsemane在当晚基督的背叛，使徒学院暂时打破。 They continued, indeed, still to meet together as individual disciples, but the bond of the Apostolate was for the moment, dissolved.他们仍在继续，事实上，仍然以满足一起作为单独的弟子，但债券的使徒，是就目前而言，解散。
And the Apostolic circle was to be reformed, and the Apostolic Commission renewed and enlarged, in Galilee; not, indeed, by its Lake, where only seven of the Eleven seem to have been present, [a St. John xxi.和使徒圈是改革，使徒委员会再次扩大，在加利利;没有，事实上，其湖，只有7个的11似乎已经存在， [圣约翰二十一。 2.] but on the mountain where He had directed them to meet Him. 2 。 ] ，但对山区的地方，他已指示他们与他会面。 [b St. Matt.并[ b圣马特。 xxviii.二十八。 16.] Thus was the end to be like the beginning. 16 。 ] ：所以是结束一样，是个开始。 Where He had first called, and directed them for their work, there would He again call them, give fullest directions, and bestow new and amplest powers.他首先呼吁，并指示对他们的工作，将有他再次呼吁他们，给予充分的方向，并赐给新amplest和权力。 His appearances in Jerusalem were intended to prepare them for all this, to assure them completely and joyously of the fact of His Resurrection, the full teaching of which would be given in Galilee.他的露面，在耶路撒冷的用意是让他们做好准备，这一切，向他们保证，完全和joyously的事实，他的复活，全面教学，其中会考虑在加利利。 And when the women, perplexed and scarcely conscious, obeyed the command to go in and examine for themselves the now empty niche in the Tomb, they saw two Angels当妇女感到困惑和几乎没有意识，服从指挥去，在和审查为自己现在空洞的利基在墓， 他们看见两名天使
[1 It may, however, have been that the appearance of the one Angel was to one company of women, that of two Angels to another.], probably as the Magdalene afterwards saw them, one at the head, the other at the feet, where the Body of Jesus had lain. [ 1可能，不过，已表示，出现一个天使，是一间公司的妇女，两个天使到另一个。 ] ，可能是由于抹大拉之后，看到他们，一在头部，其他在英尺，而耶稣的身体已连。 They waited no longer, but hastened, without speaking to anyone, to carry to the disciples the tidings of which they could not even yet grasp the full import.他们不再等待，但匆忙，没有谈到任何人，进行向弟子的福音，其中，他们甚至无法尚未掌握充分的进口。 [2 While I would speak very diffidently on the subject, it seems to me as if the Evangelist had compresses the whole of that morning's event into one narrative: 'The Women at the Sepulchre.' [ 2 ，而我想发言非常diffidently关于这一主题的，在我看来，作为如果传播者已压缩整个当天上午的活动，成为一个叙事： '妇女在sepulchre 。 It is this compression which gives the appearance of more events than really took place, owing to the appearance of being divided into scenes, and the circumstance that the different writers give prominence to different persons or else to different details in what is really one scene.这是压缩赋予的外观更比事件真的发生，由于外观分为场面，和的情况下不同的作家，突出不同的人或其他人不同的细节是什么，实在是一现场。
Nay, I am disposed, though again with great diffidence, to regard the appearance of Jesus 'to the women' (St. Matt. xxciii, 9) as the same with that to Mary Magdalene, recorded in St. John xx.不，我处置，虽然再次与伟大diffidence ，把外观耶稣向妇女' （圣马特。 xxciii ， 9 ）同样认为，抹大拉的马利亚，记录在圣约翰第XX 。 11-17, and referred to in St. Mark xvi. 11月17日，并提到在圣马克十六。 9, the more so as the words in St. Matt. 9 ，更何况作为的话，在圣马特。 xxviii.二十八。 9 'as they went to tell His disciples' are spurious, being probably intended for harmonious purposes. 9 ' ，因为他们去告诉他的弟子'是虚假的，可能是打算为和谐的目的。 But, while suggesting this view, I would by no means maintain it as one certain to my own mind, although it would simplify details otherwise very intricate.]但是，尽管提出这种看法，我想绝不是保持它作为一个肯定我自己的心，虽然它会简化的细节，否则非常复杂。 ]
2. 2 。 But whatever unclearness of detail may rest on the narratives of the Synopsis, owing to their great compression, all is distinct when we follow the steps of the Magdalene, as these traced in the Fourth Gospel.但无论unclearness的细节可能会休息，就说明概要，由于他们的伟大压缩，所有不同的是，当我们按照下列步骤进行的抹大拉的，因为这些追查在第四福音。 Hastening from the Tomb, she ran to the lodging of Peter and to that of John, the repetition of the preposition 'to' probably marking, that the two occupied different, although perhaps closely adjoining, quarters.加快从墓，她跑到提出彼得，并认为约翰，重复介词』转为『大概标记，这两个被占领的不同，虽然也许紧密毗邻，宿舍。 [c So already Bengel.] Her startling tidings induced them to go at once, 'and they went towards the sepulchre.' [中，使已经bengel 。 ]她的惊人的福音诱导他们去一次，和他们去对sepulchre 。 'But they began to run, the two together,' probably so soon as they were outside the town and near 'the Garden.' '但他们开始跑，两者'可能这么快就用上了，因为他们以外的城市和附近的'花园。 John, as the younger, outran Peter.约翰，由于年轻， outran彼得。 [3 It may be regarded as a specimen of what one might designate as the imputation of sinister motives to the Evangelists, when the most 'advanced' negative criticism describes this 'legend' as implying the contest between Jewish and Gentile Christianity (Peter and John) in which the younger gains the race! [ 3 ，它可能被视为一个什么样的标本一可能指定为归责的险恶用心向福音，当最先进的'负面的批评，介绍了这'传奇' ，作为暗示竞赛之间的犹太人和基督教詹蒂莱（彼得和约翰。 ） ，其中年轻的获得了比赛！
Similarly, we are informed that the penitent on the Cross is intended to indicate the Gentiles, the impenitent the Jews!同样，我们了解到，忏悔在十字架上是为了表明外邦人， impenitent犹太人！ But no language can be to strong to repudiate the imputation, that so many parts of the Gospels were intended as covert attacks by certain tendencies in the early Church against others, the Petrine and Jacobine against the Johannine and Pauline directions.] Reaching the Sepulchre, and stooping down, 'he seeth' the linen clothes, but, from his position, not the napkin which lay apart by itself.但没有语言可以到强，推翻归责，有这么多的部分福音书的用意是秘密的攻击某些倾向，在早期教会对他人， petrine和jacobine对johannine和宝莲的方向。 ]达到sepulchre ，和stooping下来，他seeth '亚麻的衣服，但是，从他的立场，而不是餐巾纸奠定除了本身。 If reverence and awe prevented John from entering the Sepulchre, his impulsive companion, who arrived immediately after him, thought of nothing else than the immediate and full clearing up of the mystery.如果崇敬和敬畏阻止约翰进入sepulchre ，他冲动的同伴，谁抵达后，立即对他的思想没有别的比立即和全面清理的谜。
As he entered the sepulchre, he 'steadfastly (intently) beholds' in one place the linen swathes that had bound about His Head.因为他进入sepulchre ，他' ，坚定不移地（整合） beholds '在一个地方的亚麻大片了约束，约他的头部。 There was no sign of haste, but all was orderly, leaving the impression of One Who had leisurely divested Himself of what no longer befitted Him.有没有迹象显示匆匆，但都被有序，留下的印象之一，谁曾悠闲地剥夺了自己什么样的不再befitted他。 Soon 'the other disciples' followed Peter.尽快'其他弟子'其次是彼得。 The effect of what he saw was, that he now believed in his heart that the Master was risen, for till then they had not yet derived from Holy Scripture the knowledge that He must rise again.效果是什么，他看到的是，他现在相信，在他心中认为，硕士是上升，直至然后，他们尚未来自圣经的知识，他必须再次上升。 And this also is most instructive.这也是最有启发性。 It was not the belief previously derived from Scripture, that the Christ was to rise from the Dead, which led to expectancy of it, but the evidence that He had risen which led them to the knowledge of what Scripture taught on the subject.它不是以前的信念，来自圣经，基督是崛起从死里复活，从而导致预期，但该证据，证明他已上升，而导致他们的知识什么的经文，教导就此事。
3. 3 。 Yet whatever light had risen in the inmost sanctuary of John's heart, he spake not his thoughts to the Magdalene, whether she had reached the Sepulchre ere the two left it, or met them by the way.然而，无论轻上升，在inmost庇护约翰的心，他spake不是他的想法向抹大拉的，她是否已达到sepulchre东铁支线总监两个离开它，或满足他们的方式。 The two Apostles returned to their home, either feeling that nothing more could be learned at the Tomb, or wait for further teaching and guidance.两个使徒返回家园，无论是觉得没有什么更可以学到在墓，或等待进一步的教学和指导。 Or it might even have been partly due to a desire not to draw needless attention to the empty Tomb.或它甚至可能已部分原因是由于欲望，不提请不用注意空墓。 But the love of the Magdalene could not rest satisfied, while doubt hung over the fate of His Sacred Body.但爱情的抹大拉的无法休息满意，而怀疑洪超过的命运，他的神圣机构。 It must be remembered that she knew only of the empty Tomb.我们必须紧记，她只知道的空墓。 For a time she gave away the agony of her sorrow; then, as she wiped away her tears, she stopped to take one more look into the Tomb, which she thought empty, when, as she 'intently gazed,' the Tomb seemed no longer empty.一时间远离了她的痛苦，她的悲哀;然后，因为她擦远离她的眼泪，她停下来采取一个更期待进入墓室，她以为是空的，当，因为她'整合gazed ， '墓，似乎没有较长的空白。
At the head and feet, where the Sacred Body had lain, were seated two Angels in white.在头部和脚，那里的神圣身体其它，坐在两个天使，在白色的。 Their question, so deeply true from their knowledge that Christ had risen: 'Woman, why weepest thou?'他们的问题，如此深的真正从他们的知识，基督已上升： '女子，为什么weepest你呢？ seems to have come upon the Magdalene with such overpowering suddenness, that, without being able to realise, perhaps in the semi-gloom who it was that had asked it, she spake, bent only on obtaining the information she sought: 'Because they have taken away my Lord, and I know not [1 When Meyer contends that the plural in St. John xx.似乎已来后，抹大拉的这种压倒以迅雷不及掩耳之，即，没有能够实现，也许在半忧愁是谁是问，她spake ，一意孤行，不仅对获得的资料，她要求： '因为他们带走我的主，我不知道[ 1时，迈耶认为，复数在圣约翰第XX 。 2, 'We know not where they have laid Him,' does not refer to the presence of other women with the Magdalene, but is a general expression for: We, all His followers, have no knowledge of it, he must have overlooked that, when alone, she repeats the same words in ver. 2 ， '我们不知道他们已奠定了他， '并不是指在场的其他妇女与抹大拉的，但是是一个普遍的表达：我们，所有他的追随者，没有知识，他必须有忽视，当单，她重复了同样的话在查看。 13, but markedly uses the singular number: 'I know not.'] where they have laid Him., 13 ，但显着使用奇异号码： '我不知道。 ' ] ，他们奠定了他，
So is it often with us, that, weeping, we ask the question of doubt or fear, which, if we only knew, would never risen to out lips; nay, that heaven's own 'Why?'因此，它往往是与我们，哭泣，我们想问的问题，疑问或恐惧，其中，如果我们只知道，绝不会上升到了嘴唇;的NaY ，天堂自己的'为什么呢？ fails to impress us, even when the Voice of its Messengers would gently recall us from the error of our impatience.未能我们留下深刻的印象，甚至当的声音，其信差会轻轻地记得，我们从错误的，我们的不耐烦。
But already another was to given to the Magdalene.但已经另一个是考虑到抹大拉。 As she spake, she became conscious of another Presence close to her.正如她spake ，她成为自觉的另一在场的接近她。 Quickly turning round, 'she gazed' on One Whom she recognised not, but regarded as the gardener, from His presence there and from His question: 'Woman, why weepest thou?迅速转向轮， '她gazed '就一人，她不认可，但被视为园丁，从他的存在，并从他的问题： '女子，为什么weepest你呢？ Whom seekest thou?'其中seekest你呢？ The hope, that she might now learn what she sought, gave wings to her words, intensity and pathos.希望，她现在可能了解什么她要求，给的翅膀，以她的话，强度和悲情。 If the supposed gardener had borne to another place the Sacred Body, she would take It away, if she only knew where It was laid.如果假定的园丁已传染到另一个地方，神圣的身体，她将带走，如果她只知道它被奠定了基础。 This depth and agony of love, which made the Magdalene forget even the restraints of a Jewish woman's intercourse with a stranger, was the key that opened the Lips of Jesus.这一深度和痛苦的爱情，这使得抹大拉的，甚至忘记的束缚，一个犹太女人的交往与一个陌生人，是关键，打开了嘴唇的耶稣。 A moment's pause, and He spake her name in those well-remembered accents, that had first unbound her from sevenfold demoniac power and called her into a new life.一时刻的暂停，他spake她的名字在这些良好的记忆中的口音，即首先不受限制，她从七倍demoniac的权力，并呼吁她进入了一个新的生活。
It was as another unbinding, another call into a new life.这是另一个unbinding ，另一电话进入了一个新的生活。 She had not known His appearance, just as the others did not know at first, so unlike, and yet so like, was the glorified Body to that which they had known.她不知道自己的外表，正如其他人不知道在第一，所以不同的，但这么像，是歌颂机构表示，他们已知道。 But she could not mistake the Voice, especially when It spake to her, and spake her name.但她不能错误的声音，特别是当它spake她说，和spake她的名字。 So do we also often fail to recognise the Lord when He comes to us 'in another form' [a St. Mark xvi.这样做，我们也往往不能认识到主时，他给我们'在另一种形式的' [圣马克十六。 12.] than we had known. 12 。 ]比我们已知道。 But we cannot fail to recognise Him when He speaks to us and speaks our name.但我们不能不承认，他发言时，向我们讲我们的名字。
Perhaps we may here be allowed to pause, and, from the non recognition of the Risen Lord till He spoke, ask this question: With what body shall we rise?也许我们可以在这里可以暂停，并从非承认复活的主，直至他说，问这个问题：什么机构应我们崛起？ Like or unlike the past?喜欢或与以前不同呢？ Assuredly, most like.稳妥，最喜欢的。 Our bodies will then be true; for the soul will body itself forth according to its past history, not only impress itself, as now on the features, but express itself, so that a man may be known by what he is, and as what he is.我们的身体届时真正的;灵魂，将机构本身提出了根据其过去的历史，不仅留下深刻的印象本身，现在就功能，但表达自己，使一名男子可能是已知的由他是什么，和什么他是。 Thus, in this respect also, has the Resurrection a moral aspects, and is the completion of the history of mankind and of each man.因此，在这方面也有复活的一个道德方面的问题，和是完成人类历史上和每个人。 And the Christ also must have borne in His glorified Body all that He was, all that even His most intimate disciples had not known nor understood while He was with them, which they now failed to recognise, but knew at once when He spake to them.和基督也必须有承担，他身体所有的荣耀，他是，所有这些，连他最亲密的弟子不知道，也不理解，虽然他与他们，因为他们现在并没有认识到，但知道，一旦当他向他们spake 。
It was precisely this which now prompted the action of the Magdalene, prompted also, and explains, the answer of the Lord.也正是这个，现在促使行动的抹大拉，也提示，并解释，答案的主。 As in her name she recognised His Name, the rush of old feeling came over her, and with the familiar 'Rabboni!'作为以她的名义，她承认他的名字，繁忙的旧的感觉来她，并与熟悉的' rabboni ！ [1 This may represent the Galilean form of the expression, and, if so, would be all the more evidential.], my Master, she would fain have grasped Him. [ 1 ，这可能代表了伽利略的形式表达，若有的话，将所有的更多证据。 ] ，我的师父，她会fain抓住了他。 Was it the unconscious impulse to take hold on the precious treasure which she had thought for ever lost; the unconscious attempt to make sure that it was not merely an apparition of Jesus from heaven, but the real Christ in His corporeity on earth; or a gesture of generation, the beginning of such acts of worship as her heart prompted?它是无意识的冲动把握上的宝贵财富，她原以为永远失去;无意识的企图，以确保它不只是一apparition耶稣从天上，但真正的基督在他的体质在地球上;或1这一代的姿态，开始这种行为的崇拜，她的心脏提示？ Probably all these; and yet probably she was not at the moment distinctly conscious of either or of any of these feelings.大概所有这些;然而，可能是她当时并不在目前明显意识到其中一人或任何这些感受。
But to them all there was one answer, and in it a higher direction, given by the words of the Lord: 'Touch Me not, for I am not yet ascended to the Father.'但他们都在那里是一个答案，并在一个更高的方向，所给予的话，主： '我不接触，因为我尚未跻身父亲。 Not the Jesus appearing from heaven, for He had not yet ascended to the Father; not the former intercourse, not the former homage and worship.不是耶稣的出现，从天上，因为他尚未跻身父亲;不是前性交，而不是前参拜和崇拜。 There was yet a future of completion before Him in the Ascension, of which Mary knew not.有，但未来的前完成，他在阿森松岛，其中玛丽不知道。 Between that future of completion and the past of work, the present was a gap, belonging partly to the past and partly to the future.之间，未来的完成时间和过去的工作，目前是一个空白，属于部分过去和部分未来。 The past could not be recalled, the future could not be anticipated.过去不能回忆说，未来无法预期。
The present was of reassurance, of consolation, of preparation, of teaching.目前是放心，安慰，编写，教学。 Let the Magdalene go and tell His 'brethren' of the Ascension.让抹大拉的去告诉他的'兄弟'的阿森松岛。 So would she best and most truly tell them that she had seen Him; so also would they best learn how the Resurrection linked the past of His Work of love for them to the future: 'I ascend unto My Father, and your Father, and to my God, and your God.'因此，将她的最佳和最真正告诉他们，她曾见过他，因此也将他们最好的学习如何复活联系在一起，过去他的工作的热爱，他们的未来： '我升入所不欲，我的父亲，和你的父亲，和我的上帝，你的上帝。 Thus, the fullest teaching of the past, the clearest manifestation of the present, and the brightest teaching of the future, all as gathered up in the Resurrection, came to the Apostles through the mouth of love of her out of whom He had cast seven devils.因此，充分发挥教学的过去，最明显的表现，现在，明亮的教学的将来，所有作为聚集起来，在复活，来到使徒们通过口爱她出去的人，他7投魔鬼。
4. 4 。 Yet another scene on that Easter morning does St. Matthew relate, in explanation of how the well-known Jewish Calumny had arisen that the disciples had stolen away the Body of Jesus.又一现场就表示，复活节早上是否圣马太有关，在解释如何著名的犹太诽谤出现了，该弟子已被盗走耶稣的身体。 He tells, how the guard had reported to the chief priests what had happened, and how they had turn had bribed the guard to spread this rumor, at the same time promising that if the fictitious account of their having slept while the disciples robbed the Sepulchre should reach Pilate, they would intercede on their behalf.他告诉，如何防范已报给祭司长发生了什么事，以及它们如何反过来又行贿看守蔓延，这传言，在同一时间，有前途的，如果虚构的帐户，它们睡觉，而弟子抢劫sepulchre要达到彼拉多，他们会干预他们的代表。 Whatever else may be said, we know that from the time of Justin Martyr [a Dial.无论别人可以说，我们知道，从时间，贾斯汀烈士[拨号。 c.长 Tryph. tryph 。 xvii.; cviii.] [1 In its coarsest form it is told in the so-called Toldoth Jeshu, which may be seen at the end of Wagenseil's Tela Ignea Satanae.] this has been the Jewish explanation.十七。 ; cviii 。 ] [ 1在其粗的形式，这是说，在所谓的toldoth jeshu ，可以把它视为在年底瓦根赛尔的影视处ignea satanae 。 ]这一直是犹太人的解释。 [2 So Gratz, and most of the modern writers.] Of late, however, it has, among thoughtful Jewish writers, given place to the so-called 'Vision-hypothesis,' to which full reference has already been made. [ 2 ，使gratz ，而大部分的现代作家。 ]晚，然而，据，其中包括经过深思熟虑的犹太作家，由于地方到所谓的'视觉的假说' ，以充分借鉴已经取得的。
5. 5 。 It was the early afternoon of that spring-day perhaps soon after the early meal, when two men from that circle of disciples left the City.这是早在下午春天-天，也许不久后早期膳食，当两名男子从该循环的弟子离开了城市。 Their narrative affords deeply interesting glimpses into the circle of the Church in those first days.他们的叙事颇有趣的深深一瞥的圈子，教会在这些第一天。 The impression conveyed to us is of utter bewilderment, in which only some things stood out unshaken and firm: love to the Person of Jesus; love among the brethren; mutual confidence and fellowship; together with a dim hope of something yet to come, if not Christ in His Kingdom, yet some manifestation of, or approach to it.的印象，向我们转达的是说不出的困惑，在其中只有一些事情站出来动摇和坚定的：爱的人耶稣;互爱的兄弟;相互信任和金;连同一份暗淡希望的东西还在后头，如果没有基督在他的王国，然而，一些表现，或办法。 The Apostolic College seems broken up into units; even the two chief Apostles, Peter and John, are only 'certain of them that were with us.'使徒学院似乎破碎的单位;即使两个行政使徒彼得和约翰，只有'某些他们被与我们。 And no wonder; for they are no longer 'Apostles', sent out.和无怪乎;为他们不再是'传道者' ，发出了。 Who is to send them forth?是谁把他们提出的？ Not a dead Christ!不是死亡，基督！
And what would be their commission, and to whom and whither?什么会成为他们的委员会，以及向谁和着？ And above all rested a cloud of utter uncertainty and perplexity.以上所有的休息云说不出的不确定性和困惑。 Jesus was a Prophet mighty in word and deed before God and all the people.耶稣是一个先知，浩浩荡荡在一言一行之前，上帝和所有的人。 But their rulers had crucified Him.但他们的统治者已经钉在十字架上他。 What was to be their new relation to Jesus; what to their rulers?是什么成为他们的新关系，以耶稣;什么，他们的统治者？ And what of the great hope of the Kingdom, which they had connected with Him?什么的伟大希望的英国，他们涉嫌与他呢？
Thus they were unclear on that very Easter Day even as to His Mission and Work: unclear as to the past, the present, and the future.因此，他们不清楚，就非常复活节天，甚至以他的使命与工作：不清楚，以过去，现在和未来。 What need for the Resurrection, and for the teaching which the Risen One alone could bring!有什么需要复活，并为教学，其中增加一单可带来！ These two men had on that very day been in communication with Peter and John.这两名男子曾就非常天一直在沟通，彼得和约翰。 And it leaves on us the impression, that, amidst the general confusion, all had brought such tidings as they, or had come to hear them, and had tried but failed, to put it all into order or to see light around it.它叶片对我们的印象，即，由于一般的混乱，所有带来了这样的福音，因为他们，或已到了听到他们，并曾尝试，但失败了，把它所有进入的公共秩序或见轻左右。 'The women' had come to tell of the empty Tomb and of their vision of Angels, who said that He was alive. '妇女'来告诉的空墓，以及他们的视野天使，谁说，他还活着。 But as yet the Apostles had no explanation to offer.但尚未使徒没有解释提供。 Peter and John had gone to see for themselves.彼得和约翰已经看到自己。
They had brought back confirmation of the report that the Tomb was empty, but they had seen neither Angels nor Him Whom they were said to have declared alive.他们带回了确认，该报告的墓是空的，但他们看到的既不是天使也不是他的人，据说他们已宣布活着。 And, although the two had evidently left the circle of the disciples, if not Jerusalem, before the Magdalene came, yet we know that even her account did not carry conviction to the minds of those that heard it, [a St. Mark xvi.而且，虽然这两个显然离开循环门徒，如果不是耶路撒冷之前，抹大拉来了，然而我们知道，甚至她的帐户没有进行定罪的头脑那些听到它， [圣马克十六。 11.] 11 。 ]
Of the two, who on that early spring afternoon left the City in company, we know that one bore the name of Cleopas.该两间，谁在这初春的下午离开的城市公司，我们知道，一孔的名称cleopas 。 [1 This may be either a form of Alphaeus, or of Cleopatros.] The other, unnamed, has for that very reason, and because the narrative of that work bears in its vividness the character of personal recollection, been identified with St. Luke himself. [ 1 ，这可能是任何一种形式的阿尔菲厄斯，或对cleopatros 。 ]其他，未命名，已为这一原因，是因为叙事这方面的工作负有在其生动的特点，个人的记忆所及，已确定与圣卢克自己。 If so, then, as has been finely remarked, [2 By Godet.] each of the Gospels would, like a picture, bear in some dim corner the indication of its author: the first, that of the 'publican;' that by St. Mark, that of the young man, who, in the night of the Betrayal, had fled from his captors; that of St. Luke in the Companion of Cleopas; and that of St. John, in the disciple whom Jesus loved.如果是的话，那么，作为一直细心的话， [ 2 ，由戈代。 ]每一个福音会像一张图片，承担在有些暗淡的角落说明其作者：第一，就是' publican ; '由圣马克，即青年男子，谁，在夜晚的背叛，逃离绑架者;的圣卢克，在同伴的cleopas ;及圣约翰，在耶稣的门徒，其中被爱。 Uncertainty, almost equal to that about the second traveller to Emmaus, rests on the identification of that place.不确定性，几乎等于约二旅行非政府，就在于确定这个地方。
[3 Not less than four localities have been identified with Emmaus. [ 3不得少于四，各地已确定与非政府。 But some preliminary difficulties must be cleared.但一些初步的困难，必须清除。 The name Emmaus is spelt in different ways in the Talmud (comp. Neubauer, Geogr. d. Talm. p. 100, Note 3).名称非政府阐明以不同的方式，在塔木德（ comp.纽鲍尔， geogr 。四talm 。第100页，注3 ） 。 Josephus (War iv. 1. 3; Ant. xviii. 2. 3) explains the meaning of the name as 'warm baths,' or thermal springs.约瑟夫（战争四： 1 。 3 ;蚂蚁。十八。 2 。 3 ）解释的意思改名为'温暖浴， '或热温泉。 We will not complicate the question by discussing the derivation of Emmaus.我们不会复杂的问题通过讨论得出的非政府。 In another place (War vii. 6. 6) Josephus speaks of Vespasian having settled in an Emmaus, sixty furlongs from Jerusalem, a colony of soldiers.在另一个地方（战争七。 6 。 6 ）约瑟夫谈到维斯帕先定居在一个非政府， 60 furlongs来自耶路撒冷，一个殖民地的士兵。
There can be little doubt that the Emmaus of St. Luke and that of Josephus are identical.可以毫无疑问，该非政府的圣卢克和指出，约瑟夫是一致的。 Lastly, we read in Mishnah (Sukk. iv. 5) of a Motsa whence they fetched the willow branches with which the altar was decorated at the Feast of Tabernacles, and the Talmud explains this Moza as Kolonieh, which again is identified by Christian writers with Vespasian's colony of Roman soldiers (Caspari, Chronol Geogr. Einl. p. 207; Quart. Rep. of the Pal Explor. Fund, July 1881, p. 237 [not without some slight inaccuracies]).最后，我们看在米示拿（ sukk.四，五）一motsa whence他们牵强，该柳树分行与该神龛，是装饰在住棚节，和塔木德解释，这moza作为kolonieh ，再次是确定的基督教作家与维斯帕先的殖民地，罗马士兵（ caspari ， chronol geogr 。 einl 。第207页;夸脱。众议员的帕尔explor 。基金， 1881年7月，第237 [不无一些轻微的不准确] ） 。 But an examination of the passage in the Mishnah must lead us to dismiss this part of the theory.但审查通过，在米示拿，必须带领我们辞退这部分的理论。 No one could imagine that the worshippers would walk sixty stadia (seven or eight miles) for willow branches to decorate the altar, while the Mishnah, besides, describes this Moza as below, or south of Jerusalem, whereas the modern Kolonieh (which is identified with the Colonia of Josephus) is northwest of Jerusalem.没有人能想象得到信徒会步行60体育场馆（ 7或8英里）为杨柳科装饰的祭坛上，而米示拿，此外，描述此moza作为以下，或在耶路撒冷以南，而现代kolonieh （这是确定的与科洛尼亚的约瑟夫） ，是西北地区的耶路撒冷。
No doubt, the Talmud, knowing that there was an Emmaus which was 'Colonia,' blunderingly identified with it the Moza of the willow branches.毫无疑问，塔木德，知道有一个非政府，这是'科洛尼亚， ' blunderingly确定与它moza的柳树分行。 This, however, it seems lawful to infer from it, that the Emmaus of Josephus bore popularly the name of Kolonieh.不过，这似乎是合法的推断，认为非政府的约瑟夫孔普选的名称kolonieh 。 We can now examine the four proposed identifications of Emmaus.现在，我们可以研究的四个建议鉴定非政府。 The oldest and the youngest of these may be briefly dismissed.最古老和最年轻的这些可能是简单地驳回。 The most common, perhaps the earliest identification, was with the ancient Nicopolis, the modern Amwas, which in Rabbinic writings also bears the name of Emmaus (Neubauer, us).最常见的，也许最早的鉴定，是与古代nicopolis ，现代amwas ，而在犹太法师的著作也负有名称非政府（纽鲍尔，美） 。 But this is impossible, as Nicopolis is twenty miles from Jerusalem.不过，这是不可能的，正如nicopolis是二十零英里从耶路撒冷。 The latest proposed identification is that with Urtas, to the south of Bethlehem (Mrs. Finn, Quart. Rep. of Pal. Exlor. Fund, Jan. 1883, p. 53).最新提出的鉴定是与urtas ，向伯利恒以南（夫人芬兰人，夸脱。众议员的帕尔。 exlor 。基金， 1883年1月，第53页） 。
It is impossible here to enter into the various reasons urged by the talented and accomplished proposer of this identification.这是不可能在这里进入种种原因，敦促人才和完成的提议，这鉴定。 Suffice it, in refutation, to note, that, admittedly, there were no natural hot-baths,' or thermal springs, here, only 'artificial Roman baths,' such as, no doubt, in many other places, and that 'this Emmaus was Emmaus only at the particular period when they (St. Luke and Josephus) were writing' (usp 62).就够了，在一驳，注意，即，无可否认，有没有天然热浴， '或热温泉，在这里，只有'人工罗马浴场， '等，毫无疑问，在许多其他地方，而且这非政府被非政府只在特定时期，当他们（圣卢克和约瑟夫）书面' （美国药典62 ） 。 There now only remain two localities, the modern Kolonieh and Kubeibeh, for the strange proposed identification by Lieut.有，现在只留两个地方，现代kolonieh和kubeibeh ，奇怪的建议识别lieut 。 Conder in the Quarterly Rep. of the Pal. conder在每季众议员的帕尔。 Explor. explor 。 Fund, Oct. 1876 (pp. 172-175) seems now abandoned even by its author.基金， 1876年10月（第172-175 ） ，现在看来，被遗弃，甚至其作者。
Kolonieh would, of course, represent the Colonia of Josephus, according to the Talmud = Emmaus. kolonieh ，当然代表科洛尼亚的约瑟夫，根据该塔木德=非政府。 But this is only 45 furlongs from Jerusalem.不过，这是只有45 furlongs从耶路撒冷。 But at the head of the same valley, in the Wady Buwai, and at a distance of about three miles north, is Kubeibeh, the Emmaus of the Crusaders, just sixty furlongs from Jerusalem.但在头相同的山谷中，在wady buwai ，并在距离约3英里北，是kubeibeh ，非政府的十字军，刚刚60 furlongs从耶路撒冷。 Between these places is Beit Mizza, or Hammoza, which I regard as the real Emmaus.之间，这些地方是拜mizza ，或hammoza ，我认为真正的非政府。 It would be nearly 55 or 'about 60 furlongs' (St. Luke), sufficiently near to Kolonieh (Colonia) to account for the name, since the 'colony' would extend up the valley, and sufficiently near to Kubeibeh to account for the tradition.这将是近55或'约60 furlongs ' （圣卢克） ，充分附近kolonieh （科洛尼亚）帐户的名称，因为'殖民地'将扩展到山谷，并充分附近kubeibeh ，以帐户为传统。 The Palestine Exploration Fund has now apparently fixed on Kubeibeh as the site (see Q. Report, July, 1881, p. 237, and their NT map.] But such great probability attaches, if not to the exact spot, yet to the locality, or rather the valley, that we may in imagination follow the two companies on their road.巴勒斯坦勘探基金，现在显然已固定在kubeibeh随着该网站的（见问：报告， 7月， 1881年，第237 ，和他们的新台币地图。 ] ，但这么大的概率非常重视，如果不确实的现货，但到地方，或者更确切地说，山谷，我们可能在后续的想象力，两家公司就其道。
We have leave the City by the Western Gate.我们已经离开城市，西部门。 A rapid progress for about twenty-five minutes, and we have reached the edge of the plateau.一种快速的进展，约二十五分钟，我们已经到了边缘的高原。 The blood-strained City, and the cloud-and-gloom-capped trying-place of the followers of Jesus, are behind us; and with every step forward and upward the air seems fresher and freer, as if we felt in it the scent of mountains, or even the far-off breezes of the sea.血紧张，市，云和忧愁-上限试图-地方的追随者耶稣，背后是我们;和的每一步前进和向上的空气似乎是清新和自由，因为如果我们觉得在它的气味山，或什至远远小康风的大海。 Other twenty-five or thirty minutes, perhaps a little more, passing here and there country-houses, and we pause to look back, now on the wide prospect far as Bethlehem.其他25或30分钟，也许是多一点，通过在这里和那里国家的房子，我们停下来回头看，现在就广阔的应用前景，据伯利恒。 Again we pursue our way.再次我们追求的方式。 We are now getting beyond the dreary, rocky region, and are entering on a valley.我们现在越来越超越了悲凉，岩石地区，并正在进入对一个山谷。 To our right is the pleasant spot that marks the ancient Nephtoah, [a Josh.以我们的权利，是愉快的现货这标志着古老的nephtoah ， [一乔什。 xv.] on the border of Judah, now occupied by the village of Lifta.十五。 ]对边界的犹大，现在占领的村lifta 。
A short quarter of an hour more, and we have left the well-paved Roman road and are heading up a lovely valley.短季一小时以上，我们已离开，以及罗马铺平了道路，并且标题了一个可爱的山谷。 The path gently climbs in a north-westerly direction, with the height on which Emmaus stands prominently before us.路径轻轻爬升，在西北方向，与高度上，非政府的立场，突出摆在我们面前。 About equidistant are, on the right Lifta, on the left Kolonieh.约等距，在右边lifta ，在左边kolonieh 。 The roads from these two, describing almost a semicircle (the one to the north-west, the other to the north-east), meet about a quarter of a mile to the south of Emmaus (Hammoza, Beit Mizza).道路从这两，描述了近半圆（一至西北，其他向东北） ，满足大约四分之一的一英里到南方的非政府（ hammoza ，拜mizza ） 。 What an oasis this in a region of hills!什么是绿洲，这在一个地区的山！ Among the course of the stream, which babbles down, and low in the valley is crossed by a bridge, are scented orange-and lemon-gardens, olive-groves, luscious fruit trees, pleasant enclosures, shady nooks, bright dwellings, and on the height lovely Emmaus.其中的过程流， babbles下跌，低在山谷是越过一桥，是有香味的橙和柠檬花园，橄榄园， luscious果树，愉快的隔音罩，阴凉nooks ，明亮的住房，并就高度可爱的非政府。
A sweet spot to which to wander on that spring afternoon; [1 Even to this day seems a favourite resort of the inhabitants of Jerusalem for an afternoon (comp. Conder's Tent-Work in Palestine, i. pp. 25-27).] a most suitable place where to meet such companionship, and to find such teaching, as on that Easter Day.一甜蜜点，其中以徜徉在这春天的下午; [ 1 ，甚至在这一天似乎是一个最喜欢的度假胜地居民耶路撒冷为一午（ comp. conder的帐篷工作在巴勒斯坦，一页。 25-27 ） 。 ]一最适合的地方，来应付这种同伴，并找到这样的教学，在这天的复活节。
It may have been where the two roads from Lifta and Kolonieh meet, that the mysterious Stranger, Whom they knew not, their eyes being 'holden,' joined the two friends.它可能已被所在两条道路从lifta和kolonieh满足，神秘的陌生人，他们不知道，他们的眼睛'霍尔登，加入了两位朋友。 Yet all these six or seven miles [2 60 furlongs about = 7 1/2 miles.] their converse had been of Him, and even now their flushed faces bore the marks of sadness [3 I cannot persuade myself that the right reading of the close of ver.然而，所有这些六或七英里[ 2 60 furlongs约= 7 1 / 2英里。 ]他们的交谈已对他的，即使是现在，他们把所面临的负有马克悲情[ 3我无法说服自己的权利，读的关闭的查看。 17 (St. Luke xxiv.) can be 'And they stood still, looking sad.' 17 （圣卢克二十四） ，可以和他们站在仍然看悲哀。 Every reader will mark this as an incongruous, jejune break-up in the vivid narrative, quite unlike the rest.每一个读者，将标志着这是一个格格不入， jejune突破，在生动的叙事，有不少不同的休息。 We can understand the question as in our AV, but scarcely the standing-still and looking sad on the question as in the RV] on account of those events of which they had been speaking, disappointed hopes, all the more bitter for the perplexing tidings about the empty Tomb and the absent Body of the Christ.我们可以理解的问题在我们的AV ，但几乎没有常设-仍然和展望可悲的关于这一问题，在右心室]考虑到这些事件，其中，他们已来说，失望，希望，都更痛苦为令人费解的福音有关空墓和缺席机构的基督。
So is Christ often near to us when our eyes are holden, and we know Him not; and so do ignorance and unbelief often fill our hearts with sadness, even when truest joy would most become us.因此，往往是基督附近给我们当我们的眼睛霍尔登，而且我们知道，他不要;这样做的无知和unbelief往往填写，我们的心与悲伤，甚至当真实的喜悦，将成为我们最。 To the question of the Stranger about the topics of a conversation which had so visibly affected them, [4 Without this last clause we could hardly understand how a stranger would accost them, ask the subject of their conversation.] they replied in language which shows that they were so absorbed by it themselves, as scarcely to understand how even a festive pilgrim and stranger in Jerusalem could have failed to know it, or perceive its supreme importance.这个问题的陌生人有关议题的谈话，其中有这么明显的影响， [ 4 ，没有这个去年第我们很难理解如何陌生人会accost他们，问的题目他们的谈话。 ]他们回答，在语言显示他们所吸收，所以它本身，几乎没有了解如何，甚至节日朝圣者和陌生人在耶路撒冷可以没有知道，或察觉到其最高的重要性。 Yet, strangely unsympathetic as from His question He might seem, there was that in His Appearance which unlocked their inmost hearts.然而，奇怪的麻木不仁，因为从他的问题，他似乎有在他的外观，其中inmost上锁，他们的心坎上。
They told Him their thoughts about this Jesus; how He had showed Himself a prophet mighty in deed and word before God and all the people; [5 Meyer's rendering of in ver.他们告诉他，他们的思想对这个耶稣;如何，他已表明自己是先知，浩浩荡荡在契约和Word上帝面前和全体人民的; [ 5迈耶的绘制在查看。 19 as implying: se praestitit, se proebuit, is more correct than the 'which was' of both the AV and RV] then, how their rules had crucified Him; and, lastly, how fresh perplexity had come to them from the tidings which the women had brought, and which Peter and John had so far confirmed, but were unable to explain. 19日为暗示： praestitit硒，硒proebuit ，是更正确的，比'是'双方的AV和RV ]那么，如何其规则已钉在十字架上他;最后，如何新鲜的困惑来，他们从福音，其中妇女带来了，以及哪些彼得和约翰至今已证实，但无法作出解释。 Their words were almost childlike in their simplicity, deeply truthful, and with a pathos and earnest craving for guidance and comfort that goes straight to the heart.他们的话几乎是小孩子在他们的简单，深刻的真实，并与悲情，认真渴求的指导和舒适感云直心。
To such souls it was, that the Risen Saviour would give His first teaching.这样的灵魂，它是说，上升的救主将给予他的第一教学。 The very rebuke with which He opened it must have brought its comfort.非常责备，使他打开了它必须有其带来的舒适。 We also, in our weakness, are sometimes sore distrest when we hear what, at the moment, seem to us insuperable difficulties raised to any of the great of our holy faith; and, in perhaps equal weakness, feel comforted and strengthened, when some 'great one' turns them aside, or avows himself in face of them a believing disciple of Christ.我们还，在我们的弱点，有时喉咙痛distrest当我们听到什么，在此时此刻，在我们看来似乎无法克服的困难所提出的任何伟大的，我们神圣的信仰，并在平等，或许懦弱，感到安慰和加强，当一些'伟大的'原来他们不谈，或avows自己在面对他们相信基督的门徒。 As if man's puny height could reach up to heaven's mysteries, or any big infant's strength were needed to steady the building which God has reared on that great Cornerstone!如男子的puny高度可高达天堂的奥秘，或任何大的婴儿的实力，需要稳定的建设，其中上帝饲养对这个伟大的基石！ But Christ's rebuke was not of such kind.但基督的指责是没有这类。
Their sorrow arose from their folly in looking only at the things seen, and this, from their slowness to believe what the prophets had spoken.他们的悲哀出现了从他们的蠢事在寻找只有在看到的东西，这一点，从他们的进展缓慢，相信什么先知曾发言。 Had they attended to this, instead of allowing it all.他们参加了这一点，而不是让这一切。 Did not the Scriptures with one voice teach this twofold truth about the Messiah, that He was to suffer and to enter into His glory?没有圣经，同一个声音，教导这双重的真相弥赛亚，他是受苦，并进入他的荣耀？ Then why wonder, why not rather expect, that He had suffered, and that Angels had proclaimed Him alive again?那么，为何不知道，为什么不，而不是期望，他曾遭受，并天使已宣布他活着吗？
He spake it, and fresh hope sprang up in their hearts, new thoughts rose in their minds.他spake ，和新的希望，兴起在他们心中，新思路，玫瑰在他们的心中。 Their eager gaze was fastened on Him as He now opened up, one by one, the Scriptures, from Moses and all the prophets, and in each well-remembered passage interpreted to them the things concerning Himself.他们渴望的目光被固定在他身上，因为他现在打开了，一个又一个，经文，从摩西和所有先知，并在每口井-记住，通过解释，向他们的东西，关于自己。 Oh, that we had been there to hear, though in silence of our hearts also, if only we crave for it, and if we walk with Him, He sometimes so opens from the Scriptures, nay, from all the Scriptures, that which comes not to us by critical study: 'the things concerning Himself.'哦，我们已经有听到，但在沉默的，我们的心也，只要我们渴望它，如果我们跟他走，他有时会因此打开，从经文，在NaY ，从所有的经文，其中包括不给我们的批判性研究： '的东西，关于自己。 All too quickly fled the moments.所有太快逃离的时刻。 The brief space was traversed, and the Stranger seemed about to pass on from Emmaus, not the feigning it, but really: for, the Christ will only abide with us if our longing and loving constrain Him.简短的空间是走过了，和陌生人似乎即将通过对从非政府，而不是feigning ，但真的：为，基督只会遵守与我们，如果我们的向往和爱好限制他。 But they could not part with Him.但他们无法与他的一部分。
'They constrained Him.' '他们约束他。 Love made them ingenious.爱使他们巧妙。 It was toward evening; the day was far spent; He must even abide with them.这是傍晚;天远花;他必须遵守，甚至与他们。 What rush of thought and feeling comes to us, as we think of it all, and try to realise time, scenes, circumstances in our experience, that are blessedly akin to it.什么繁忙的思路和感觉来给我们，因为我们认为这一切，并尝试以实现时间，场景，情节，在我们的经验，这是blessedly类似。
The Master allowed Himself to be constrained.主人允许自己受到限制。 He went in to be their guest, as they thought, for the night.他在成为他们的客户，因为他们的思想，为夜间。 The simple evening-meal was spread.很简单，晚上餐是蔓延。 He sat down with them to the frugal board.他坐下来与他们向俭朴的董事会。 And now He was no longer the Stranger; He was the Master.现在他已不再是陌生的;他是硕士。 No one asked, or questioned, as He took the bread and spake the words of blessing, then, breaking, gave it to them.没有人问，或质疑，因为他采取了面包和spake的话，祝福，然后，打破了，给了他们。
But that moment it was, as if an unfelt Hand had been taken from their eyelids, as if suddenly the film had been cleared from their sight.但是那一刻，它是作为，如果一unfelt手已经采取了从他们的眼睑，如果突然电影已被清理，从他们的视线。 And as they knew Him, He vanished from their view, for, that which He had come to do had been done.正如他们知道，他消失了，从他们的观点，即他已到了做的已经做了。 They were unspeakably rich and happy now.他们unspeakably丰富和快乐的现在。 But, amidst it all, one thing forced itself ever anew upon them, that, even while their eyes had yet been holden, their hearts had burned within them, while He spake to them and opened to them the Scriptures.但是，由于这一切，一件事，本身以往任何时候都被迫重新对他们的，即，尽管他们的眼睛尚未霍尔登，他们的心已烧毁内部的他们，虽然他spake向他们开放，向他们经文。 So, then, they had learned to full the Resurrection-lesson, not only that He was risen indeed, but that it needed not His seen Bodily Presence, if only He opened up to the heart and mind all the Scriptures concerning Himself.这样，那么，他们的教训充分复活-的教训，不仅如此，他的确是上升，但它需要看到的不是他的身体的存在，如果只有他开辟了以心和心的所有经文涉及本身。
And this, concerning those other words about 'holding' and 'touching' Him, about having converse and fellowship with Him as the Risen One, had been also the lesson taught the Magdalene, when He would not suffer her loving, worshipful touch, pointing her to the Ascension before Him.而这，对于那些其他话'持有'和'触摸'他，大约有逆向和金与他复活的一，已还的教训，教导抹大拉的，当他将不会受到她的爱好， worshipful接触，指着她向阿森松在他面前。 This is the great lesson concerning the Risen One, which the Church fully learned in the Day of Pentecost.这是很大的教训，有关复活的一，教会的充分了解，在五旬节。
6. 6 。 That same afternoon, in circumstances and manner to us unknown, the Lord had appeared to Peter.同日下午，在某些情况下和方式向我们未知的，主，出现了以彼得。 [a 1 Cor. [ 1肺心病。 xv.十五。 5.] We may perhaps suggest, that it was after His manifestation at Emmaus. 5 。 ]我们也许暗示，这是后他的表现，在非政府。 This would complete the cycle of mercy: first, to the loving sorrow of the woman; next, to the loving perplexity of the disciples; then, to the anxious heart of the stricken Peter, last, in the circle of the Apostles, which was again drawing together around the assured fact of His Resurrection.这将完成周期的怜悯：第一，向爱的悲哀，该名女子;接下来，向爱好的困惑门徒，然后，向焦急的心脏，受灾黄匡源，去年，在圆圈的使徒，这是再次提请一起围绕保证的事实，他的复活。
7. 7 。 These two in Emmaus could not have kept the good tidings to themselves.这两个在非政府不能保持良好的福音自己。 Even if they had not remembered the sorrow and perplexity in which they had left their fellow-disciples in Jerusalem that forenoon, they could not have kept it to themselves, could not have remained in Emmaus, but must have gone to their brethren in the City.即使他们没有记住的悲哀和困惑，使他们留下了他们的同胞弟子在耶路撒冷说， forenoon ，他们不能保持它自己，不能一直在非政府，但必须有去他们的兄弟在城市。 So they left the uneaten meal, and hastened back the road they had travelled with the now well-known Stranger, but, ah, with what lighter hearts and steps!因此，他们离开“对此膳食，赶紧回道，他们曾前往与现在著名的陌生，但是，啊，什么轻心和步骤！
They knew well the trysting-place where to find 'the Twelve', nay, not the Twelve now, but 'the Eleven', and even thus their circle was not complete, for, as already stated, it was broken up, and at least Thomas was not with the others on that Easter-Evening of the first 'Lord's Day.'他们知道好trysting -地方在哪里可以找到' 12 ' ，不，不是12 ，现在，但'十一' ，甚至因此他们的循环是不完全的，因为，正如已经表明，它被打破，并在至少托马斯是不是与其他人认为，复活节晚的第一'主的一天。 But, as St. Luke is careful to inform us, [b St. Luke xxiv.但是，正如圣卢克是谨慎地告知我们，并[ b圣卢克二十四。 33.] with the others who then associated with them. 33 。 ]与其他谁，然后与他们有联系的。 This is of extreme importance, as marking that the words which the Risen Christ spake on that occasion were addressed not to the Apostles as such, a thought forbidden also by the absence of Thomas, but to the Church, although it may be as personified and represented by such of the 'Twelve,' or rather 'Eleven,' as were present on the occasion.这是极端重要性，作为标识的话，这复活的基督spake在那个场合处理不使徒这样，一想到故宫也没有托马斯，而是要教会，虽然它可作为人格化和所代表的这种对' 12 ， '或者更确切地说， ' 11 ， '等会见时在座。
When the two from Emmaus arrived, they found the little band as sheep sheltering within the fold from the storm.当两个由非政府抵达，他们发现，小乐队，作为羊的掩护内部倍，从金融风暴。 Whether they apprehended persecution simply as disciples, or because the tidings of the empty Tomb, which had reached the authorities, would stir the fears of the Sanhedrists, special precautions had been taken.他们是否逮捕，迫害，仅仅作为弟子，或者是因为福音的空墓，这已经达到了当局，将挑起的恐惧，该sanhedrists ，特别的预防措施已经采取了。 The outer and inner doors were shut, alike to conceal their gathering and to prevent surprise.外及内门被关闭，都掩盖其收集和，以防止意外。 But those assembled were now sure of at least one thing.但这些组装，现在肯定的，至少一件事。 Christ was risen.基督被上升。 And when they from Emmaus told their wondrous story, the others could antiphonally reply by relating how He had appeared, not only to the Magdalene, but also to Peter.当他们从非政府告诉他们的令人惊奇的故事，别人可以antiphonally答复有关他如何出现，不仅对抹大拉的，而且彼得。 And still they seem not yet to have understood His Resurrection; to have regarded it as rather an Ascension to Heaven, from which He had made manifestation, that as the reappearance of His real, though glorified Corporeity.还有，他们似乎尚未有了解，他的复活;有把它作为，而不是一阿森松岛天堂，从他提出的表现，作为再现他的真实的，虽然歌颂体质。
They were sitting at meat [a St. Mark xvi.他们正坐在肉[圣马克十六。 14.] if we may infer from the notice of St. Mark, and from what happened immediately afterwards, discussing, not without considerable doubt and misgiving, the real import of these appearances of Christ. 14 。 ]如果我们可以推断，从公告的圣马克，并从所发生的事情，随即，讨论，不无疑问和忧虑，真正的进口，这些外表的基督。 That to the Magdalene seems to have been put aside, at least, it is not mentioned, and, even in regard to the others, they seem to have been considered, at any rate by some, rather as what we might call spectral appearances.向抹大拉似乎已放下，至少，这是没有提及，而且，即使在考虑到他人的，他们似乎已考虑，在任何率由一些，而不是作为什么，我们可能要求光谱亮相。 But all at once He stood in the midst of them.但所有在一旦他站在中。 The common salutation, on His Lips not common, but a reality, fell on their hearts at first with terror rather than joy.共同的称呼，他的嘴唇并不常见，但一个现实，落在了他们的心在第一次与恐怖，而不是喜悦。
They had spoken of spectral appearances, and now they believed they were 'gazing' on 'a spirit.'他们曾谈到谱露面，现在他们相信他们'凝视'对'的精神。 This the Saviour first, and once for all, corrected, by the exhibition of the glorified marks of His Sacred Wounds, and by bidding them handle Him to convince themselves, that His was a real Body, and what they saw not a disembodied spirit.这救世主第一，一旦所有，更正，由展览的荣耀，标志着他的神圣的伤口，以及招标他们处理，他要说服自己，他是一个真正的机构，以及他们所看到的不是一个disembodied精神。 [1 I cannot understand why Canon Cook ('Speaker's Commentary' ad loc.) regards St. Luke xxiv. [ 1我不明白为什么佳能库克（ '议长的评论'的广告同上。 ）关于圣卢克二十四。 39 as belonging 'to the appearance on the octave of the Resurrection.' 39属于'到出现在八度音的复活。 It appears to me, on the contrary, to be strictly parallel to St. John xx.看来，对我来说，与此相反，必须严格平行的圣约翰第XX 。 20.] 20 。 ]
The unbelief of doubt now gave place to the not daring to believe all that it meant, for very gladness, and for wondering whether there could now be any longer fellowship or bond between this Risen Christ and them in their bodies.该unbelief疑问的地方了，现在到不敢相信，所有它的意思，非常欢喜，并怀疑是否有现在可以不再团契或债券之间的这个复活的基督和他们在他们的尸体。 It was to remove this also, which, though from another aspect, was equally unbelief, that the Saviour now partook before them of their supper of broiled fish, [2 The words 'and honeycomb' seem spurious.] thus holding with them true human fellowship as of old.这是要删除此也， ，虽然从另一个方面，同样unbelief ，即救世主，现在partook之前，他们的晚餐的烧烤鱼， [ 2改为'蜂窝' ，似乎杂散。 ]因此，控股与他们真实的人类金作为旧。 [3 Such seems to me the meaning of His eating; any attempt at explaining, we willingly forego in our ignorance of the conditions of a glorified body, just as we refuse to discuss the manner in which He suddenly appeared in the room while the doors were shut. [ 3 ，如在我看来，意义，他吃;任何企图解释，我们心甘情愿地放弃在我们的无知的条件，一个荣耀的机构，正如我们拒绝讨论以何种方式，他突然出现在房间内，而门被关闭。 But I at least cannot believe, that His body was then in a 'transition state,' not perfected not quite glorified till His Ascension.但我至少可以不相信，他的尸体，然后在一个'过渡态， '没有完善不太歌颂到他的阿森松岛。
It was this lesson of His continuity, in the strictest sense, with the past, which was required in order that the Church might be, so to speak, reconstituted now in the Name, Power, and Spirit of the Risen One Who had lived and died.这是这个教训，他的连续性，在严格的意义上讲，与过去，这是需要在命令教会可能，因此要发言，重组，现在的名称，电力，和精神复活的一个谁曾经生活和死亡。 Once more He spake the 'Peace be unto you!'再一次，他spake '和平你们！ and now it was to them not occasion of doubt or fear, but the well-known salvation of their old Lord and Master.现在是要他们不要际疑问或恐惧，但著名的救赎他们的旧勋爵和掌握。 It was followed by the re-gathering and constituting of the Church as that of Jesus Christ, the Risen One.它其次是重新收集和构成的教会，因为耶稣基督，上升1 。 The Church of the Risen One was to be the Ambassador of Christ, as He had been the Delegate of the Father.教堂复活的：一个是成为基督的大使，因为他已代表父亲。 'The Apostles were [say rather, 'the Church was'] commissioned to carry on Christ's work, and not to begin a new one.' '使徒被[ ，而不是说， '教会' ]委托进行对基督的工作，而不是开始了一个新的1 。
[1 Wescott.] 'As the Father has sent Me [in the past, for His Mission was completed], even so send [2 The words in the two clauses are different in regard to the sending of Christ and in regard to the Church No doubt, there must be deeper meaning in this distinction, yet both are used alike of Christ and of the disciples. [ 1 wescott 。 ] '作为父亲送我[在过去，他的使命是完成] ，即便如此发送[ 2字在这两个条款是不同的方面，派遣基督和在关于教会毫无疑问，必须有更深的含义在这方面的区别，但都是用同样的耶稣和门徒。 It may be as Cremer seems to hint (Bibl. Theol. Lex. of the NT p. 529) that, from which 'apostle' and 'apostolate' are derived, refers to a mission with a definite commission, or rather for a definite purpose, while is sending in a general sense.它可作为cremer似乎暗示（ bibl. theol 。法。的新台币529页）认为，从'传道者'和'传道' ，推导，是指一种使命与一个明确的委员会，或者更确切地说，为一个明确的目的，而派遣在一般意义。 See the learned and ingenious Note of Canon Westcott (Comm. on St. John, p. 298).] I you [in the constant, present, till His coming again].'看到的经验教训和巧妙注意到佳能westcott （ comm.在圣约翰， 298页） 。 ] ：我你[在不断，目前，到他今后再次] 。 This marks the threefold relation of the Church to the Son, to the Father, and to the world, and her position in it.这标志着三倍的关系，教会的儿子，父亲，和世界，和她的地位，在它。
In the same manner, for the same purpose, nay, so far as possible, with the same qualification and the same authority as the Father had sent Christ, does He commission His Church.在相同的方式，为同一目的，在NaY ，所以，尽量具有相同的资格和相同管理局，作为父亲发送了基督，他是否委员会祂的教会。 And so it was that He made it a very real commission when He breathed on them, not individually but as an assembly, and said: 'Take ye the Holy Ghost;' and this, manifestly not in the absolute sense, since the Holy Ghost was not yet given, [4 This alone would suffice to show what misinterpretation is sometimes made, by friend and foe, of the use of these words in the English Ordinal.] but as the connecting link with, and the qualification for, the authority bestowed on the Church.所以这是他作出一个非常真实的委员会时，他对他们的呼吸，而不是个别，但身为一个大会，说： '以叶圣灵; ' ，这，显然不是在绝对意义上说，自圣灵尚未给出， [ 4仅此就足以显示，有什么误解，有时是，由朋友和敌人，使用这些字眼，在英文序。 ] ，但作为承上启下的，和资格，房委会恩赐对教会。
Or, to set forth another aspect of it by somewhat inverting the order of the words: Alike the Mission of the Church and her authority to forgive or retain sins are connected with a personal qualification: 'Take ye the Holy Ghost;', in which the word 'take' should also be marked.或者，如果要提出的另一个方面是它的有点反转的秩序的话：无论是使命，教会和她的权力，原谅或保留捷联惯导系统是与个人的资历： '以叶圣灵; ' ，在哪字，采取'也应显着。 This is the authority which the Church possesses, not ex opere operato, but as not connected with the taking and the indwelling of the Holy Ghost in the Church.这是管理局教会拥有，而不是前opere operato ，但由于不与考虑和留置的圣灵在教会里。
It still remains to explain, so far as we can, these two points: in what this power of forgiving and retaining sins consists, and in what manner it resides in the Church.它仍然是解释，直至目前为止，我们可以，这两点：在什么这项权力的宽恕和留住捷联惯导系统的组成，及以何种方式进行，它驻留在教会。 In regard to the former we must first inquire what idea it would convey to those to whom Christ spake the words.在对于前者，我们必须先询问有什么想法，它会转达那些接受基督spake的话。 It has already been explained, [a Book iii.它已经解释过， [一本书，三。 ch.的CH 。 xxxvii.] that the power of 'loosing' and 'binding' referred to the legislative authority claimed by, and conceded to, the Rabbinic College.三十七。 ]的权力， '松'和'有约束力的'所指的立法机构声称