The cross is among the oldest and most universal symbols.两岸关系上是数一数二的最古老和最普遍的符号。 In preliterate societies it often represented a conjunction of dualities.在preliterate社团，它往往代表了联的对偶。 The horizontal arm was associated with the terrestrial, worldly, feminine, temporal, destructive, and negative, passive, and death, while the vertical arm connoted the celestial, spiritual, masculine, eternal, creative, positive, active, and life.水平臂与地面，世俗化，女性化，颞叶，破坏性和消极的，被动的，和死亡，而垂直臂connoted天，精神，阳刚，永恒的，创造性，积极，活跃，和生活。 Often symbolic of the four astrological elements of earth, water, fire, and air, a cross was also perceived as the cosmic axis from which radiated the spatial dimensions of height, length, width, and breadth, as well as the directions of north, east, south, and west.往往是象征性的四个星座的要素地球，水，火，空气，两岸也被作为宇宙轴从哪个辐射的空间尺寸的高度，长度，宽度，和广度，以及作为方向，北，东，南，西。
The ankh (crux ansata) was an ancient Egyptian T - shaped cross surmounted with a loop.该生命之符（症结ansata ）是一个古埃及笔-形交叉克服了一个循环。 It symbolized the creative energies of the male and female and the essence of life.它象征着创造性的精力男性与女性和生命的本质。 The simple T - shaped cross is named for the Greek letter tau.简单的笔-形交叉命名为希腊字母头。 It is often referred to as the Old Testament cross because Moses supposedly placed a brazen serpent on a T cross (Num. 21:6 - 9), and according to legend, the Israelites on Passover eve marked their doors with blood - drawn tau crosses to identify themselves as Yahweh's followers.它往往被称为旧约两岸关系，因为摩西理应放置了一个赤裸裸的蛇就一吨两岸（ num. 21时06 -9 ） ，并根据传说，以色列人在逾越节前夕，标志着他们的门，用鲜血-制定头十字架自己的身份，作为雅巍的追随者。 Another name for the T cross is the crux commissa.另一名称为吨，是两岸关系的症结commissa 。
In ancient Asian, European, and pre - Columbian American civilizations the left - directed swastika, or cruz gammata, appears to have been symbolic of solar power and movement.在古代亚洲，欧洲，和前-哥伦比亚美洲文明的左边-针对sw astika，或克鲁斯ga mmata，似乎已象征性的太阳能发电和运动。 Hindus see the swastika as a sign of the resigned spirit, whereas Buddhists consider it an emblem of the Buddha's mind.印度教徒看到swastika作为一个迹象辞职的精神，而佛教徒认为这是一个徽号的佛陀的头脑。 The German Nazis adopted a right - directed swastika for their party logo because they believed it to be an ancient Nordic symbol.该德国纳粹党通过了一项权利-针对s wastika为他们的党的标志，因为他们相信这是一个古代北欧的象征。
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Other major shapes include the diagonal, or x - shaped, cross on which Saint Andrew is said to have been crucified, and the cross paty (or patee), in which the arms widen at the extremities.其他主要的形状，包括对角线，或X -形，两岸上，圣安德鲁是说已经钉在十字架上，和跨p aty（或p atee） ，其中武器扩大在四肢。 A variant of the cross paty is the Maltese cross, has eight points.的一个变种，两岸paty是马耳他交叉，有八个点。 The Chi - Rho is a cross formed by joining the first two letters of the Greek word for "Christ."芝-R ho市是一个跨所形成的加入首先两个字母，希腊字为“基督” 。 The Celtic or Iona cross, developed in early medieval Ireland and Scotland, is distinguished by a circle surrounding the point of crossing.凯尔特或iona两岸关系，发展在早期中世纪的爱尔兰和苏格兰，是杰出的由一个圆圈周围的出发点通道。 Two graduated crossbars indicate the Lorraine cross associated with archbishops and patriarchs, whereas the Papal cross has three graduated crossbars.二毕业的Crossbars表明洛林两岸相关的大主教和patriarchs ，而教皇两岸有三个毕业的Crossbars 。 A commonly used Eastern Orthodox variant of the cross of Lorraine has an additional crossbar diagonally placed near the base.一个常用的东正教的变种，两岸的洛林拥有一个额外的对角交叉放在附近的基地。
The placement of the cross is often symbolic.安置两岸往往是象征性的。 Crosses surmounting orbs or spheres refer to the global triumph of Christianity.十字架克服orbs或领域是指全球的胜利，基督教。 A cross erected on the site of a pagan temple indicated the victory of Christianity, and territory conquered by Christians would be claimed initially by planting a cross in the ground.一个跨架设在该网站上一个异教的庙宇表示的胜利，基督教，和领土完整所征服的基督徒会声称最初由种植了两岸在地上。
The cross was not widely depicted before the 4th century AD, when Christianity became the official religion of the Roman Empire. 在十字架上没有得到广泛的描述之前，第四世纪的广告，当基督教成为官方宗教，罗马帝国。 Earlier, when Christians were often persecuted, the cross was frequently disguised as an anchor, or some other mundane object. Second century Christians, however, had already begun to make the sign of the cross as a gesture of identification, blessing, and warding off of evil. In the Roman church the sign of the cross was made from left to right and in Eastern Orthodox churches from right to left. 较早时，当基督徒往往被迫害，两岸关系经常被伪装成一个锚，或其他一些世俗的对象。的第二个世纪的基督徒，不过，已开始作出的迹象，两岸关系作为一种识别，祝福，和抵挡邪恶在罗马教会的迹象，两岸关系是由左向右，并在东区东正教教堂，由右至左。
A crucifix is a cross bearing a painted or sculptured image of Christ. Crucifixes first appeared in the 5th century, and from the 9th century on medieval artists increasingly aimed at a realistic portrayal of Christ's suffering. 一十字架是一个跨轴承一画或雕塑的形象，基督。 crucifixes最早出现在公元5世纪，从第九世纪的中世纪的艺术家越来越多，目的是在一个现实的写照基督的苦难。 The Renaissance created a fashion for a more ideally conceived imagery that dramatically returned to pathos under the emotional taste of the baroque period. During the Reformation, Protestants generally repudiated the use of representational religious imagery; the crucifix therefore became associated with Roman Catholicism.文艺复兴时期创造了时装一个更理想的构思，意象，能够显着返回悲情下，情绪的味道巴洛克时代， 在改革，新教徒普遍推翻了使用具有代表性的宗教意象;十字架因此成为与罗马天主教。
When the art of Heraldry developed in medieval Europe, various types of Christian crosses were employed as symbols, or charges, in the designing of coats - of - arms.当艺术语发达国家在中世纪的欧洲，各类型的基督教十字架被受聘为符号，或收费，在设计的大衣--武器。 A cross with equal arms and a diagonal cross, or saltire, were the most traditional heraldic forms.两岸平等的武器和对角线交叉，或圣安德鲁十字，最传统的徽章形式。 Many of the insignias for medieval and Renaissance chivalric orders were crosses: the Maltese cross, for example, was the heraldic symbol of the Knights of Malta (the Hospitalers).很多的徽记为中世纪和文艺复兴时期的游侠订单十字架：马耳他两岸关系，举例来说，是徽章的象征骑士的马耳他（ hospitalers ） 。 The flags of Switzerland, Greece, and the Scandinavian countries display various crosses.的旗帜，瑞士，希腊和斯堪的纳维亚国家显示各种十字架。 The British Union Jack was designed to unify the diagonal crosses of Saint Patrick (Ireland) and Saint Andrew (Scotland) with the rectilinear cross of Saint George (England).英国联盟杰克目的是要统一对角穿越的圣帕特里克（爱尔兰）和圣安德鲁（苏格兰）与直线交叉的圣乔治（英格兰） 。 A Saint Andrew's cross dominated the American Confederate flag, and it was subsequently incorporated into the state flags of some former Confederacy members. 1圣安德鲁的交叉为主的美国邦联旗，这是后来纳入国家的国旗，一些前邦联的成员。
Robert J Loescher罗伯特j loescher
Bibliography
参考书目
GW Benson, The
Cross, Its History and Symbolism (1974); J Campbell, The Mythic Image (1974); JE
Cirlot, A Dictionary of Symbols (1962); R Guenon, The Symbolism of the Cross
(1975); J Hall, Dictionary of Subjects and Symbols in Art
(1979).毛重班森，两岸，它的历史和象征意义（ 1974年） ; j坎贝尔，神话形象（ 1974年） ;流行性乙型脑炎cirlot
，字典的符号（ 1962年） ; r guenon ，象征着两岸关系（ 1975年） ; j礼堂，字典的题材和符号，在艺术（ 1979年） 。
Three kinds of Cross were in use: the so-called St. Andrew's Cross (x, the Crux decussata), the Cross in the form of a T (Crux Commissa), and the ordinary Latin Cross (+, Crux immissa).三种两岸均在使用：即所谓的圣安德鲁的交叉（ X的症结decussata ） ，两岸在形式，一吨（症结commissa ） ，和普通拉丁美洲两岸（ + ，症结immissa ） 。 We believe that Jesus bore the last of these.我们相信，耶稣膛最后这些。 This would also most readily admit of affixing the board with the threefold inscription, which we know His Cross bore.这也最容易承认，追究董事会与三倍的题词，我们知道他的十字架膛。 Besides, the universal testimony of those who lived nearest the time (Justin Martyr, Irenaeus, and others), and who, alas!此外，普遍的证词，那些住谁最接近的时间（贾斯汀烈士，爱任纽，和其他人） ，以及谁，很可惜！ had only too much occasion to learn what crucifixion meant, is in favour of this view.只有太多的机会，了解哪些在十字架上的意思，是在赞成这个观点。
This Cross, as St. John expressly states, Jesus Himself bore at the outset.这十字架，作为圣约翰明确规定，耶稣自己负有在开始的。 And so the procession moved on towards Golgotha. Not only the location, but even the name of that which appeals so strongly to every Christian heart, is matter of controversy. The name cannot have been derived from the skulls which lay about, since such exposure would have been unlawful, and hence must have been due to the skull-like shape and appearance of the place.因此，游行提出的关于对golgotha ，不仅位置，但即使名称即呼吁如此强烈地向每一名基督信徒的心，是争议的事项。名称不能以已来自头骨奠定约，因为这种曝光将已违法，因此，必须已因头骨样的形状和外观的地方。 Accordingly, the name is commonly explained as the Greek form of the Aramaean Gulgalta, or the Hebrew Gulgoleth, which means a skull.因此，名称是常见的解释为希腊形式的阿拉米亚文gulgalta ，或希伯来文gulgoleth ，这意味着一头骨。
The brief spring day was verging towards the 'evening of the Sabbath.'短暂的春天的一天，濒临对'晚上安息日。 In general, the Law ordered that the body of a criminal should not be left hanging unburied over night.在一般的，依法勒令该机构的刑事不应该离开悬未掩埋在一夜之间。 (a Deut. 21:23; comp. Jos. Wariv. 5, 2) Perhaps in ordinary circumstances the Jews might not have appealed so confidently to Pilate as actually to ask (3 'ask,' John 19:31.) him to shorten the sufferings of those on the Cross, since the punishment of crucifixion often lasted not only for hours but days, ere death ensued. （一deut 。 21时23分;可比。 jos. wariv 。 5 ， 2 ）也许在一般情况下的犹太人，可能不会有呼吁，所以满怀信心地彼拉多作为，其实要问（ 3 '问， '约翰19时31分） 。他缩短的痛苦，这些在十字架上，自处罚，往往在十字架上，历时不仅为小时，但天，东铁支线总监随后死亡。 But here was a special occasion.但这里是一个特殊的场合。
The Sabbath about to open was a 'high - day', it was both a Sabbath and the second Paschal Day, which was regarded as in every respect equally sacred with the first, nay, more so, since the so - called Wavesheaf was then offered to the Lord.安息日即将开放是一个'高-天' ，这既是一个安息日和第二逾越节的一天，被视为在各个方面，同样的神圣与第一，在N aY，更何况，自所以-所谓的w a vesheaf当时提供给主。 And what the Jews now proposed to Pilate was, indeed, a shortening, but not in any sense a mitigation, of the punishment. Sometimes there was added to the punishment of crucifixion that of breaking the bones (crurifragium) by means of a club or hammer.什么犹太人，现建议将彼拉多是，事实上，缩短了，但不是在任何意义上的缓解，该处罚的， 有时甚至有被添加到惩罚在十字架上说，打破骨头（ crurifragium ）是指一个俱乐部或锤。 This would not itself bring death, but the breaking of the bones was always followed by a coup de grace, by sword, lance, or stroke (the perforatio or percussio sub alas), which immediately put an end to what remained of life. (1 Comp. Friedlieb, Archaeol. d. Leidensgesch. pp.163 - 168; but especially Nebe, us ii. pp. 394, 395.) Thus the 'breaking of the bones' was a sort of increase of punishment, by way of compensation for its shortening by the final stroke that followed. 这本身不会带来死亡，但打破骨头是始终遵循由政变德的宽限期，剑，枪，或中风（ perforatio或percussio小组唉） ，立即停止剩下的生活。 （一可比。弗里德利布， archaeol 。四leidensgesch 。 pp.163 -1 68，但特别是n ebe，我们第二页3 94， 3 95） 。因此， '打破骨头'是一种增加的惩罚，方式赔偿其缩短由最终中风之后。
It were unjust to suppose, that in their anxiety to fulfil the letter of the Law as to burial on the eve of that high Sabbath, the Jews had sought to intensify the sufferings of Jesus.这是不公正的假设，即在他们的焦虑履行的信法，以殓葬前夕就高的安息日，犹太人曾试图加大的苦难耶稣。 The text gives no indication of this; and they could not have asked for the final stroke to be inflicted without the 'breaking of the bones,' which always preceded it. The irony of this punctilious care for the letter of the Law about burial and high Sabbath by those who had betrayed and crucified their Messiah on the first Passover - day is sufficiently great, and, let us add, terrible, without importing fictitious elements. John, who, perhaps, immediately on the death of Christ, left the Cross, alone reports circumstance.案文，让没有迹象表明这一点;他们不能问，为最终中风将造成无'打破骨头，总是先。 讽刺的这个执照顾的信法有关殓葬费和高安息日由那些谁出卖了和他们的弥赛亚钉在十字架上的第一逾越节-天是足够的伟大，和，让我们添加，可怕的，没有进口虚构的元素。约翰，谁，或许，立即就死亡的基督，离开了两岸关系，仅报告的情况。
Perhaps it was when he concerted with Joseph of Arimathaea, with Nicodemus, or the two Marys, about measures for the burying of Christ, that he learned of the Jewish deputation to Pilate, followed it to Praetorium, and then watched how it was all carried out on Golgotha.也许是当他协调一致与约瑟夫arimathaea ，与尼哥底母，或两个marys ，约措施，为埋葬基督，他得知犹太团体，以彼拉多，其次是它praetorium ，然后看它是怎么进行的所有列于golgotha 。 He records, how Pilate acceded to the Jewish demand, and gave directions for the crurifragium, and permission for the after - removal of the dead bodies, which otherwise might have been left to hang, till putrescence or birds of prey had destroyed them.他的记录，如何彼拉多加入犹太人的需求，并指示为crurifragium ，并许可后-去除尸体，否则可能会被左坑，直至坏死或猛禽摧毁了他们。 But John also tells us what he evidently regards as so great a prodigy that he specially vouches for it, pledging his own veracity, as an eyewitness, and grounding on it an appeal to the faith of those to whom his Gospel is addressed.但约翰也告诉我们，什么，他显然对于如此大的神童，他特别vouches的话，认捐自己的真实性，作为一个现场目击者，和接地上，它提出上诉的信念，那些接受他的福音，是解决。
It is, that certain 'things came to pass (not as in our AV 'were done') that the Scripture should be fulfilled,' or, to put it otherwise, by which the Scripture was fulfilled.这是，某些'事情来通过（而不是在我们的AV '做' ）表示，经文应得到履行， ' ，或把它，否则，其中的经文，完成了。 These things were two, to which a thrid phenomenon, not less remarkable, must be added.这些东西是两个，其中三分之一的现象，而不是更少的显着，必须补充。 For, first, when, in the crurifragium, the soldiers had broken the bones of two malefactors, and then came to the Cross of Jesus, they found that He was dead already, and so 'a bone of Him' was 'not broken.'为，第一，当中，在crurifragium ，士兵们破碎的骨头2 malefactors ，然后来到十字架的耶稣，却发现他死了已经，所以'一骨他说'是'没有打破。 ' Had it been otherwise, the Scripture concerning the Paschal Lamb, (a Ex. 12:46; Numb. 9:12) as well that concerning the Righteous Suffering Servant of Jehovah, (b Ps. 34:20) would have been broken.它一直否则，经文有关逾越节的羔羊， （一前。 12时46分;麻木。 9时12分） ，以及是关于正义的痛苦，耶和华的仆人， （二的PS 。 34:20 ）将已被打破。 In Christ alone these two ideas of the Paschal Lamb and the Righteous Suffering Servant of Jehovah are combined into a unity and fulfilled in their highest meaning.在基督里，仅这两个思想的逾越节的羔羊和正义的痛苦的公仆耶和华是合并为一个团结，圆满地完成了在其最高的意义。
And when, by a strange concurrence of circumstances, it 'came to pass' that, contrary to what might have been expected, 'a bone of Him' was 'not broken' this outward fact served as the finger to point to the predictions which were fulfilled of Him.时，一个奇怪的同意的情况下， '来通过' ，相反，有什么可能已预期， '一骨他说'是'不破' ，这离港事实上充当手指指向的预测，其中得到满足，他的。
Not less remarkable is the second fact.不是更少了显着的是第二个事实。 If, on the Cross of Christ, these two fundamental ideas in the prophetic description of the work of the Messiah had been set forth: the fulfilment of the Paschal Sacrifice, which, as that of the Covenant, underlay all sacrifices, and the fulfilment of the ideal of the Righteous Servant of God, suffering in a world that hated God, and yet proclaimed and realising His Kingdom, a thrid truth remained to be exhibited.如果，对基督的十字架，这两个基本思想在预言描述的工作，弥赛亚已提出：实现了逾越节的牺牲，其中，因为该公约， Underlay的所有牺牲，和履行理想正义的上帝的仆人，在痛苦的世界，恨上帝，但宣布和实现他的王国，第三真相仍有待展示。 It was not in regard to the character, but the effects, of the Work of Christ, its reception, alike in the present and in the future.它不是在方面的性质，但效果，这项工作的基督，它的接待，无论是在当前和今后一个。
This had been indicated in the prophecies of Zechariah, (c Zech. 12:10) which foretold how, in the day of Israel's final deliverance and national conversion, God would pour out the spirit of grace and of supplication, and as 'they shall look on Him Whom they pierced,' the spirit of true repentance would be granted them, alike nationally and individually.这已表明，在预言撒迦利亚书， （三撒加利亚12时10分） ，这预示如何，在当天对以色列的最终解脱和国家的转换，上帝会倾诉的精神，宽限期和supplication ，并作为'他们应看看他的人，他们穿的， '精神，真正悔改，将给予他们，无论是在国家和个人。 The application of this to Christ is the more striking, that even the Talmud refers the prophecy to the Messiah.应用此基督是更加突出，即使是塔木德是指预言到弥赛亚。 (d Sukk. 52 a) And as these two things really applied to Christ, alike in His rejection and in His future return, (e Rev. 1:7) so did the strange historical occurence at His Crucifixion once more point to it as the fulfilment of Scripture prophecy. （四sukk 。 52 a ）和作为这两件事是否真的适用于基督，都在他的排斥和在今后的回报， （五牧师1时07分） ，所以没有奇怪的历史发生在他在十字架上，再一次指向它作为履行圣经的预言。 For, although the soldiers, on finding Jesus dead, broke not one of His Bones, yet, as it was necessary to make sure of His Death, one of them, with a lance, 'pierced His Side, with a wound so deep, that Thomas might afterwards have thrust his hand into His Side.为，虽然士兵，就找到耶稣死亡，打破了没有，他的一个骨头，但因为它是要做到使他的死因，其中一人，与长矛， '戳穿了他身边，与伤口如此之深，托马斯可能事后有推力他的手到他身边。 (f John 20:27) （六约翰20时27分）
And with these two, as fulfilling Holy Scripture, yet a third phenonmenon was associated, symbolic of both.与这两个，作为履行圣经，但第三个现象是有联系的，象征双方的。 As the soldier pierced the side of the Dead Christ, 'forthwith came thereout Blood and Water.'作为军人戳穿了一边，死者的基督， '随即来到thereout血和水。
It has been thought by some, (1 So, with various modifications, which need not here be detailed, first, Dr. Gruner (Comment. Antiq. Med. de Jesu Christ Morte, Hal. 1805), who, however, regarded Jesus as not quite dead when the lance pierced the heart, and, of late, Dr. Stroud (The Physical Cause of the Death of Christ, 1871), and many interpreters (see Nebe, us pp. 400, 401).) that there was physical cause for this, that Christ had literally died of a broken heart, and that, when the lance pierced first the lung filled with blood and then the pericardium filled with serous fluid, (2 But certainly not through a separation of the serum and the cruor, which is the mark of beginning putrefaction.) there flowed from the wound this double stream.它已被认为是由一些， （ 1因此，与各种修改，不必在这里详细说明，首先，博士古纳亚尔（ comment. antiq 。 Med的。 jesu德基督morte ， HAL的。 1805年） ，谁，不过，把耶稣作为不太死亡时，兰斯戳穿心脏，并在晚，博士斯特劳德（物理的原因死亡的基督， 1871 ） ，和许多口译（见nebe ，我们页。 400 ， 401 ） ） 。有是身体的原因，这一点，基督已经从字面上死亡一个破碎的心，而且，当矛戳穿了第一肺充满血液，然后心包充满浆液性液体， （ 2 ，但肯定不是通过分离血清和该凝血，这是马克开始腐败。 ）有流从伤口这种双重流。
(3 The fullest and most satisfactory physical explanation is that given by the Rev. S Haughton, and reprinted in the Speaker's Commentary on 1 John, pp. 349, 350. It demonstrates, that this phenomenon would take place, but only if a person who was also being crucified died of rupture of the heart.) In such cases, the lesson would be that reproach had literally broken His Heart. （ 3充分和最令人满意的物理解释是，鉴于由牧师s haughton ，并转载于议长的评论对约翰一，第349 ， 350 。它表明，这一现象会发生，但如果只有一个人谁也被钉在十字架上死亡，破裂的心脏。 ）在这种情况下，教训，将是字面上的非议已打破了他的心。 (a Ps. 99;20.) But we can scarcely believe that John could have wished to convey this without clearly setting it forth, thus assuming on the part of his readers knowledge of an obscure, and, it must be added, a scientifically doubtful phenomenon. （一的PS 。 99 ; 20 ） ，但我们可以几乎不相信约翰可能都希望转达这个没有明确订定，它提出的，因此，假设对部分读者的知识一个晦涩的，并必须补充的，一个科学令人怀疑的现象。 Accordingly, we rather believe that to John, as to most of us, the significance of the fact lay in this, that out of the Body of One dead had flowed Blood and Water, that corruption had not fastened on Him.因此，我们，而不是相信约翰，以我们大多数人的意义，事实上，奠定在这方面，指出，身体一人死亡，已流出的血液和水，腐败现象并没有固定在他身上。
Then, there would be the symbolic meaning conveyed by the Water (from the pericardium) and the Blood (from the heart), a symbolism most true, if corruption had no power nor hold on Him, if in Death He was not dead, if He vanquished Death and Corruption, and in this respect also fulfilled the prophetic ideal of not seeing corruption. (b Ps. xvi. 10.) To this symbolic bearing of the flowing of Water and Blood from His pierced side, on which the Evangelist dwells in his Epistle, (c 1 John 6) and to its external expression in the symbolism of the two Sacraments, we can only point the thoughtful Christian. 届时，将有象征意义转达了由水（从心包）和血液（从心） ，象征主义最真实，如果腐败没有权力也没有举行对他，如果在死亡的，他没有死，如果他战胜死亡和腐败，并在这方面也实现了预言的理想，没有看到腐败。 （二的PS 。十六， 10 ） ，以这个象征性轴承流动的水和血从他戳穿方面，对其中传播者驻留在他的书信， （三约翰一6 ）和它的外部表达的象征意义的两个圣礼，我们只能点周到的基督教。 For, the two Sacraments mean that Christ had come; that over Him, Who was crucified for us and loved us unto death with His broken heart, Death and Corruption had no power; and that He liveth for us with the pardoning and cleansing power of His offered Sacrifice.为，这两个圣礼表示基督已经到来;超过他，谁被钉在十字架上为我们爱我们所不欲，死亡与他破碎的心，死亡和腐败现象没有权力; liveth ，他为我们与赦免和洁净的权力他提供的牺牲。
Yet one other scene remains to be recorded.然而，另一项现场仍然被记录下来。 Whether before, or, more probably, after the Jewish deputation to the Roman Governor, another and a strange application came to Pilate.是否之前，或更可能后，犹太人团体代表向罗马总督，另一个和一个奇怪的应用来彼拉多。 It was from one apparently well known, a man not only of wealth and standing, (d Matthew.) whose noble bearing (4 This seems implied in the expression (AV 'honourable') Mark 15:43.) corresponded to his social condition, and who was known as a just and a good man.这是从一个显然是人所共知的，一名男子不仅是财富和地位， （四马修。 ） ，其高尚的轴承（ 4这似乎暗示在表达（的AV '这位' ）马克15时43分） 。相当于他的社会条件，以及谁被称为公正和一个好人。 (e Luke) Joseph of Arimathaea was a Sanhedrist, (5 Taken in connection with Luke 23:51, this is probably the meaning of Otherwise we would have) but he had not consented either to the counsel or the deed of his colleagues. （五卢克）约瑟夫arimathaea是一个sanhedrist ， （ 5所采取的涉嫌与卢克23时51分，这可能是意义，否则，我们将有） ，但他没有同意，要么向律师或契约，他的同事。 It must have been generally known that he was one of those 'which waited for the Kingdom of God.'它必须是被一般人都知道，他是其中一人' ，等待上帝的王国。
But he had advanced beyond what that expression implies.但他先进的超越什么样的表达意味。 Although secretly, for fear of the Jews.虽然秘密，怕犹太人。 (John) he was a disciple of Jesus. （约翰） ，他是耶稣的门徒。 It is in strange contrast to this 'fear,' that )t.这是在奇怪，与此相反的恐惧， ' ）汤匙 Mark tells us, that, 'having dared,' 'he went in unto Pilate and asked for the Body of Jesus'.马克告诉我们，说， '有敢' ， '他在所不欲，彼拉多，并要求为耶稣的身体' 。
Thus, under circumstances the most unlikely and unforgivable, were his fears converted into boldness, and he, whom fear of the Jews had restrained from making open avowal of discipleship during the life - time of Jesus, not only professed such of the Crucified Christ, (2 At the same time I feel, that this might have been represented by the Jews as not quite importing what it really was, as rather an act of pietas towards the Rabbi of Nazareth than of homage to the Messiahship of Jesus.) but took the most bold and decide step before Jews and Gentiles in connection with it.因此，的情况下，最不可能和不可原谅的，他的恐惧转化为勇气，和他，谁怕犹太人已受限制，从公开声明的门徒在生活-时间的耶稣，不仅p rofessed等的被钉十字架的基督， （ 2在同一时间，我觉得，这可能已为代表的犹太人作为不大进口什么，它真的是，作为，而不是行为pietas对拉比纳匝肋的比对参拜向messiahship耶稣） ，但上台最大胆的一步，并决定之前，犹太人和外邦人，他们涉嫌与它。
So does trial elicit faith, and the wind, which quenches the feeble flame that plays around the outside, fan into brightness the fire that burns deep within, though for a time unseen.那么审判引起的信念，以及风能，其中quenches弱火焰起周围以外，凡到亮度火灾烧伤深处，虽然一时间看不见。 Joseph of Arimathaea, now no longer a secret disciple, but bold in the avowal of his regents love, would show to the Dead Body of his Master all veneration.约瑟夫arimathaea ，现在不再是一个秘密弟子，但大胆的声明，在他的试剂爱，将显示的尸体，他掌握所有的崇拜。 And the Divinely ordered concurrence of circumstances not only helped his pious purpose, but invested all with deepest symbolic significance.和神下令同意的情况下，不仅使他虔诚的目的，但所有投资与深切的象征意义。 It was Friday afternoon, and the Sabbath was drawing near.这是周五下午，和安息日是临近。
(3 No time therefore was to be lost, if due honour were to be paid to the Sacred Body. Pilate gave it to Joseph of Arimathaea. Such was within his power, and a favour not unfrequently accorded in like circumstances. （ 3没有时间，因此要失去，如果由于荣幸地被支付给神圣的身体。彼拉多了它约瑟夫arimathaea 。这是他的权力，不是一种恩惠， unfrequently考虑在类似情况下。
(4 See the proof in Wetstein, ad loc.) But two things must have powerfully impressed the Roman Governor, and deepened his former thoughts about Jesus: first, that the death on the Cross had taken place so rapidly, a circumatance on which he personally questioned the Centurion, (b Mark) and then the bold appearance and request of such a man as Joseph of Arimathaea. （ 4见证明在wetstein ，广告同上。 ） ，但两件事必须有有力的印象，罗马总督，并加深了他的前耶稣的思考：第一，死刑在十字架上发生过如此迅速， circumatance对他个人提出质疑，瑞安， （二马克） ，然后大胆的外观和要求，这样一个人作为约瑟夫arimathaea 。
(5 The Arimathaea of Joseph is probably the modern Er - Ram, two hours north of Jerusalem, on a conical hill, somewhat east of the road that leads from Jerusalem to Nablus (Jos. Ant. 8:12. 3), the Armathaim of the LXX. The objection of Keim (which it would take too long to discuss in a note) are of no force (comp. his Jesu von Naz. III. p. 516). It is one of the undesigned evidences of the accuracy of Luke, that he described it as belonging to Judaea. For, whereas Ramah in Mount Ephraim originally belonged to Samaria, it was afterwards separated from the latter and joined to the province of Judaea (comp. 1 Macc. 10:38; 11:28, 34).) Or did the Centurion express to the Governer also some such feeling as that which had found utterance under the Cross in the words: 'Truly this Man was the Son of God'? （ 5 arimathaea约瑟夫可能是现代呃-的R AM，两个小时，耶路撒冷以北的，对锥形山，有些地区的道路，导致从耶路撒冷纳布卢斯（ j os.蚂蚁。 8时1 2分。 3 ） ， a rmathaim该lxx 。反对keim （它会采取太长，讨论在一个注）是没有任何力量（ comp.他jesu冯naz三。页516 ） ，这是其中的undesigned证据的准确性的卢克，他形容这是属于judaea 。供，而ramah在山ephraim原本属于撒马利亚，这是事后脱离后者，并加入到省judaea （ comp.一排雷。 10时38分; 11 ： 28 ， 34 ） ） 。或没有瑞安表示，向总督也有一些这样的感觉，因为这已经找到了话语下，在两岸关系的话： '真正的这名男子是上帝的儿子'吗？
The proximity of the holy Sabbath, and the consequent need of haste, may have suggested or determined the proposal of Joseph to lay the Body of Jesus in his own rock hewn new tomb,附近的圣安息日，以及相应的需要，仓卒，可能有建议或决定的建议，约瑟夫奠定了耶稣的身体在他自己的摇滚乐hewn新墓，
(1 Meyer regards the statement of Matthew to the effect (27:60) as inconsistent with the notice in John 19:42. I really cannot see any inconsistency, nor does his omission of the fact that the tomb was Joseph's seem to me fatal. The narrative of John is concentrated on the burying rather than its accessories. Professor Westcott thinks that John 19:41, implies 'that the sepulchre in which the Lord was laid was not chosen as His final resting place.' But of this also I do not perceive evidence.) wherein no one had yet been laid. （ 1迈耶方面的声明马修向效应（ 27:60 ）为不符合通知，在约翰19时42分，我实在看不出有任何不一致，也不是他遗漏了一个事实，即墓是约瑟夫的我看来，致命。叙事约翰是集中于埋藏而非及其配件。 westcott教授认为，约翰19时41分，意味着'认为sepulchre ，其中主奠定了是没有选择，作为他最后的安息之地。 ' ，但，这也i没有察觉到的证据。 ） ，其中没有一个尚未奠定了基础。 (a Luke) （一卢克）
The symbolic significance of this is the more marked, that the symbolism was undersigned.象征意义，这是更加明显，即象征意义是以下。 These rock hewn sepulchres, and the mode of laying the dead in them, have been very fully described in connection with the burying of Lazarus.这些岩石hewn sepulchres ，和模式奠定了死在他们，已经非常充分形容他涉嫌与埋葬的拉撒路。 We may therefore wholly surrender overselves to the sacred thoughts that gather around us.因此，我们可能会完全投降overselves ，以神圣的想法，收集在我们身边。 The Cross was lowered and laid on the ground; the curel nails drawn out, and the ropes unloosed.两岸降低，奠定了在地面上;屈雷尔钉抽出，和绳索unloosed 。 Joseph, with those who attended him, 'wrapped' the Sacred Body 'in a clean linen cloth,' and rapidly carried It to the rock hewn tomb in the garden close by.约瑟夫，与那些谁出席了他， '包装'神圣的身体'在一个干净的亚麻布，并迅速进行，它以岩石hewn墓，在花园附近。 Such a rock hewn tomb or cave (Meartha) had niches (Kukhin), where the dead were laid.这种岩石hewn墓或洞穴（ meartha ）龛（ kukhin ） ，其中死伤者奠定了基础。
. It will be remembered, that at the entrance to 'the tomb', and within 'the rock', there was 'a court,' nine feet square, where ordinarly the bier was deposited, and its bearers gathered to do the last offices for the Dead. 这将是记忆中，即在入口处'墓' ，和'岩石' ，有'法院， '九英尺广场， ordinarly该bier交存，其执事聚集做最后办事处为死亡。 Thither we supposes Joseph to have carried the Sacred Body, and then the last scene to have taken place. thither ，我们假设约瑟夫已进行神圣的身体，然后最后现场已经发生了。 For now another, kindered to Joseph in spirit, history, and position, had come.现在另一个， kindered约瑟夫在精神，历史和地位，已经到来。 The same spiritual Law, which had brought Joseph to open confession, also constrained the profession of that other Sanhedrist, Nicodemus.同时，法律的精神，这带来了约瑟夫，以开放的供述，也制约了这个行业的其他sanhedrist ，尼哥底母。 We remember, how at the first he had, from fear of detection, come to Jesus by night, and with what bated breath he had pleaded with his colleagues not so much the cause of Christ, as on His behalf that of law and justice.我们记得，如何在第一时间，他，免于恐惧的检测，来耶稣之夜，并与什么bated呼气他已认罪，与他的同事没有这么多的原因基督，作为他的代表认为，法律与正义的。 (b John 7:50) （二约翰7时50分）
He now came, bringing 'a roll' of myrrh and aloes, in the fragrant mixture well known to the Jews for purposes of anointing or burying.他现在来，使'唱名'没药和芦荟，在香合剂熟知的犹太人为目的的anointing或埋葬。
It was in 'the court' of the tomb that the hasty embalmment, if such it may be called, took place.这是在'法庭'的墓说，仓促embalmment ，如它可称为，发生了。 None of Christ's former disciples seem to have taken part in the burying.没有基督的前弟子，似乎已采取的一部分，在埋藏。 John may have withdrawn to bring tidings to, and to comfort the Virgin Mother; the others also, that had 'stood after off, beholding,'appear to have left.约翰可能已撤回带来福音，并以慰美属维尔京的母亲;他人也，即'为后起飞， beholding ， '似乎已离开。
Only a few faithful ones, (a Luke) notably among them Mary Magdalene and the other Mary, the mother of Joseses, stood over against the tomb, watching at some distance where and how the Body of Jesus was laid.只有少数忠实的， （一卢克） ，尤其是其中抹大拉的马利亚和其他玛丽的母亲joseses ，站在超过对墓，观看一段距离的地方，以及如何耶稣的身体是奠定了基础。 It would scarcely have been in accordance with Jewish manners, if these women had mingled more closely with the two Sanhedrists and their attendants.它将几乎已在按照犹太人的态度，如果这些妇女的相互交织，更加紧密地与两个sanhedrists和他们的服务员。 From where they stood they could only have had a dim view of what passed within the court, and this may explain how, on their return, they 'prepared spices and ointments' (b Luke.) for the more full honours which they hoped to pay the Dead after the Sabbath was past.从那里他们站在他们只可有一暗淡的看法是什么通过在法院内部，这也许可以解释如何，对他们的回报，他们'准备香料和眼药膏' （二卢克。 ）为更充分的授勋，他们希望支付死亡后，安息日是过去。
(1 John computes it at about 100 litras. As in all likelihood this would refer to Roman pounds, of about twelve ounces each, the amount is large, but not such as to warrant any reasonable objection. A servant could easily carry it, and it is not said that it was all used in the burying. If it were possible to find any similar use of the expression one might be tempted to regard the litras as indicating not the weight, but a coin. In that sense the words litra is used, sometimes as = 100 denars, in which case 100 litras would be = about 250 l., but more frequently as = 4 dranhms, in which case 100 litras would be = about 12 l. (comp. Herzfeld. Handelsgesch. p. 181). （ 1约翰计算，它在约100 litras 。如同在所有的可能性，这将是指罗马磅，约十二盎司每个，数额很大，但没有如需要任何合理的反对。公仆可以轻松携带它，这并不是说，这是所有使用的埋藏，如果它有可能找到任何类似的使用表达一个可能受到诱惑把litras为表明不重量，而是一个硬币。在这个意义上的话是litra用，有时= 100第纳尔，在这种情况下， 100 litras将=大约有250个属，但更经常地作为= 4 dranhms ，在这种情况下， 100 litras将=约12属（ comp. herzfeld 。 handelsgesch 。页181 ） 。
But the linguistic difficulty seems very great, while any possible objection to the weight of the spices is really inconsiderable.但语言的困难，似乎是非常大的，而任何可能的反对重量的调味料，实在是微不足道。 For the kind of spices used in the burying, see Book EV.为种香料中使用的埋藏，见书的EV 。 ch.的CH 。 xxi.二十一。 (as the burying of Lazarus). （由于埋藏的拉撒路） 。 In later times there was a regular rubric and prayers with Kabbalistic symbolism (see Perles, Leichenfeierlichk. p. 11, Note 12).在稍后的时间有一个定期的名义和祈祷与kabbalistic的象征意义（见perles ， leichenfeierlichk 。第11页，注12 ） 。 No doubt, the wounds in the Sacred Body of our Lord had been washed from their gore.)毫无疑问，伤口在神圣的机构，我们的主已水洗从他们的戈尔） 。
For, it is of the greatest importance to remember, that hast characterised all that was done. It seems as if the 'clean linen cloth' in which the Body had been wrapped, was now torn into 'cloths' or swathes, into which the Body, limb by limb, was now 'bound,' (2 The Synopists record, that the Body of Jesus was 'wrapped' in a 'linen cloth;' John tells us that it was 'bound' with threads of aloes and myrrh of Nicodemus into 'swathes' or 'cloths,' even as they were found afterwards in the empty tomb, and by their side 'the napkin,' or soudarion, for the head. I have tried to combine the account of the Synoptists and that of John into a continuous narrative.) no doubt, between layers of myrrh and aloes, the Head being wrapped in a napkin.为，这是最重要的要记住，所有的行事特色，这是做了。 看来，如果『清洁亚麻布'在其中的尸体被包裹着，被蹂躏到现在， '布'或大片，融入其中身体，四肢由肢体，现在变成了'的约束， ' （ 2 synopists纪录，即耶稣的身体是'包装' ，在'亚麻布;约翰告诉我们，这是'约束'与线程芦荟和没药的尼哥底母到'大片'或'布' ，即使他们被发现后，在空墓，和他们一边'餐巾纸， '或soudarion ，为的头部。我曾尝试结合起来，该帐户的synoptists和即约翰整合为一个连续的叙事） 。 毫无疑问，层间没药和芦荟，头部被包裹在一个餐巾纸。
And so they laid Him to rest in the niche of the rock hewn new tomb.所以他们奠定了他，其余的在生态位的岩石hewn新墓。 And as they went out, they rolled, as was the custom, a 'great stone,' the Golel, to close the entrance to the tomb, (c Sanh. 47 b.) probably leaning against it for support, as was the practice, a smaller stone, the so - called Dopheq. (d Ohai. ii 4.) It would be where the one stone was laid against the other, that on the next day, Sabbath though it was, the Jewish authorities would have affixed the seal, so that the slightest disturbance might become apparent.和他们走出去，他们推出的，作为当时的习俗， '伟大的石料， ' golel ，关闭入口墓， （三sanh 47乙）可能倾向于反对为支持，是实践一个规模较小的石砌，所以-所谓的d opheq。 （四奥哈伊。二，四）将那里一石奠定了对其他，就在第二天，安息日虽然是，犹太当局已贴了密封，使有丝毫的干扰，可能会变得十分明显。
(3 But it must be admitted, that there are difficulties on this particular. See the remarks on this point at pp. 623 and 631, but espically pp, 636, 637.) to follow delegates from the Sanhedrin to the ceremony of cutting the Passover - sheaf. （ 3 ，但必须承认，有困难就这特别。见的言论，在这一点上，在第623和631 ，但espically聚丙烯， 636 ， 637 ） ，后续的代表从sanhedrin向仪式削减逾越节-束。 The Law had it, "he shall bring a sheaf (literally, the Omer) with the first - fruits of your harvest, unto the priest; and he shall wave the Omer before Jehovah, to be accepted for you."该法， “他会带来一个束（从字面上来看，奥马尔）与第一-水果您的收获，祂神父;他应波奥马尔之前，耶和华，被接纳为你” 。
This Passover - sheaf was reaped in public the evening before it was offered, and it was to witness this ceremony that the crowd had gathered around the elders.这逾越节-束是取得了在公众前一天晚上，它提供了，这是见证这个仪式上说，人群聚集在周围的长者。 Already on the 14th Nisan the spot whence the first sheaf was to be reaped had been marked out, by tying together in bundles, while still standing, the barley that was to be cut down, according to custom, in the sheltered Ashes Valley across Kidron.已经于14日尼散当场whence第一层是要取得已显出来，由绑在捆在一起，而仍然站立，大麦，这是要削减下来，按照惯例，在庇护工场的骨灰流域横跨kidron 。 When the time for cutting the sheaf had arrived, that is, on the evening of the 15th Nisan, even though it were a Sabbath, just as the sun went down, three men, each with a sickle and basket, set to work.当时间为削减束已抵达，即是对晚上的十五大尼散，即使它是一个安息日，正如孙下降了，三名男子，每一个镰刀和篮子，设置工作。 Clearly to bring out what was distinctive in the ceremony, they first asked of the bystanders three times each of these questions: "Has the sun gone down?"清楚带出什么独特的，在仪式上，他们首先问的旁观者的3倍，每年这些问题： “有太阳的下降” ？ "With this sickle?" “这镰刀” ？ "Into this basket?" “这个篮子” ？ "On this Sabbath? (or first Passover - day)", and, lastly, "shall I reap?" “在这安息日？ （或第一个逾越节-天） ” ，以及最后， “我应该得到” ？
Having each time been answered in the affirmative, they cut down barley to the amount of one ephah, or about three pecks and three pints of our English measure.每个时间已回答是肯定的，他们降低大麦，以金额1 ephah ，或约三pecks和三品脱我们的英语措施。 This is not the place to follow the ceremony farther, how the corn was threshed out, parched, ground, and one omer of the flour, mixed with oil and frankincense, waved before the Lord in the Temple on the second Paschal day (or 16th of Nisan).这是不是地方，按照仪式远，如何玉米threshed ，干枯，地面，和一奥马尔的面粉，混合与石油和乳香，挥舞着耶和华面前，在庙关于第二个逾越节天（或16日对尼散月） 。 But, as this festive procession started, amidst loud demonstrations, a small band of mourners turned from having laid their dead Master in His resting place.但是，正如这个节日游行开始，中大声示威，一个小乐队的葬礼变成拥有奠定了他们的死亡，掌握在他的安息之地。 The contrast is as sad as it is suggestive.对比是可悲的，因为这是暗示。 And yet, not in the Temple, nor by the priest, but in the silence of that garden tomb, was the first Omer of the new Paschal flour to be waved before the Lord.'然而，不是在圣殿中，也不是由牧师，但在沉默的表示，花园墓，是第一奥马尔的新逾越节的面粉被挥舞着耶和华面前。 (1 See 'The Temple and its Services,' pp. 221 - 224.) （ 1见'庙和其服务， '页221 -2 24） 。
excerpts from
Book 5, Chapter 15, Life and Times of Jesus the Messiah摘录预订5
，第15章， 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年）
Cross, in the New Testament was the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Eph. 2:16; Heb. 12:2; 1 Cor. 1:17, 18; gal. 5:11; 6:12, 14; Phil. 3:18).两岸关系，在新约圣经是文书在十字架上，因此，用于受难基督本身（以弗所书2时16分; heb 。 12时02分;一肺心病。 1时17分， 18岁; GAL的。 5时11分; 6 ： 12 ， 14 ;菲尔。 3时18分） 。 The word is also used to denote any severe affliction or trial (Matt. 10:38; 16:24; Mark 8:34; 10:21).这个词也被用来指任何严重的疾病或审判（ matt. 10时38分; 16时24分;马克8时34分; 10时21分） 。
The forms in
which the cross is represented are these:-表格中，两岸是代表这些： -
Above our Lord's head, on the projecting beam, was placed the "title."以上我们的主的头，对投影光束，被放到“标题” 。 (See Crucifixion.) （见在十字架上） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Cross denotes, primarily, "an upright pale or stake."两岸关系是指，主要是， “一个正派苍白或股权” 。 On such malefactors were nailed for execution.对这种malefactors被钉在执行。 Both the noun and the verb stauroo, "to fasten to a stake or pale, " are originally to be distinguished from the ecclesiastical form of a two beamed "cross."无论是名词和动词stauroo ， “法尔胜，以股份或苍白， ”本来是为了有别于教会形式的两个播送的“跨” 。 The shape of the latter had its origin in ancient Chaldea, and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt.的形状，后者有其原产地在古代新巴比伦王国，被用来作为象征的上帝Tammuz ） （正处于形状的神秘头，最初他的名字）在该国和毗邻的土地，包括埃及。 By the middle of the 3rd cent.由中东的第三。 AD the churches had either departed from, or had travestied, certain doctrines of the Christian faith.广告的教会，要么离开，或已travestied ，某些教条的基督教信仰。
In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols.在为了提高威望的叛教的教会系统的异教徒，共收到到教会除了再生的信仰，获准在很大程度上保留其异教的标志和符号。 Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the "cross" of Christ.因此，头型或T型，在其最常见的形式，与两岸件下，通过了主张“海峡两岸”基督的。 As for the Chi, or X, which Constantine declared he had seen in a vision leading him to champion the Christian faith, that letter was the initial of the word "Christ" and had nothing to do with "the Cross" (for xulon, "a timber beam, a tree, " as used for the stauros).对于智，或X ，君士坦丁宣布，他看到在一个远景领导他的冠军基督教信仰，那封信是最初的Word “基督” ，并没有与“两岸” （ xulon ， “木材束，一树” ，作为用来为stauros ） 。 The method of execution was borrowed by the Greeks and Romans from the Phoenicians.该方法的执行情况是借来的，由希腊人和罗马人从腓尼基人。
The stauros denotes (a) "the cross, or stake itself, " eg, Matt.该stauros是指（一） “两岸关系，或股权本身， ”例如，马特。 27:32; (b) "the crucifixion suffered, " eg, 1 Cor. 27:32 ; （二） “在十字架上受到损害， ”例如， 1肺心病。 1:17-18, where "the word of the cross, " RV, stands for the gospel; Gal. 1:17-18 ，其中“一词的十字架上， ”风疹病毒，主张福音; GAL的。 5:11, where crucifixion is metaphorically used of the renunciation of the world, that characterizes the true Christian life; 6:12, 14; Eph. 5时11分，其中在十字架上是用比喻的放弃世界，特点真正的基督徒生活; 6时12分，第14条;弗。 2:16; Phil. 2时16分;菲尔。 3:18. 3时18分。 The judicial custom by which the condemned person carried his stake to the place of execution, was applied by the Lord to those sufferings by which His faithful followers were to express their fellowship with Him, eg, Matt.司法习俗，其中谴责的人进行其股权的地方执行，适用于由主那些痛苦，由他的忠实追随者被以表达他们的金与他，例如，马特。 10:38. 10时38分。
1. 1 。
The stake (σταῦρος = or ) used by the Romans at crucifixion.股份（ σταῦρος =或）所用的罗马人在十字架上。 This was so familiar to the Jews in New Testament times that they spoke frequently of "men carrying their cross before them while going to be executed" (Gen. R. lvi.; Pesiḳ. R. xxxi., ed. Buber, 143b), as did Jesus (Matt. x. 38, xvi. 24, and parallels; see Crucifixion).这是使熟悉的犹太人，在新约圣经时代，他们经常以“男性进行跨前，他们同时要被处死” （创r. 56 。 ; pesiḳ 。 r.三十一，教育署。布伯， 143b ）正如耶稣（ matt.十38 ，十六，二十四，和平行;见在十字架上） 。
2. 2 。
A specific Christian symbol: termed by Jews ("warp and woof"); also ("idol").具体基督教的象征：被称为犹太人（ “经与纬” ） ;也（ “偶像” ） 。 Concerning this the law is: "As far as it is made an object of worship by Christians, it is to be treated as an idol and prohibited for use; if, however, it is worn as an ornament without any religious object, its use is permitted to the Jews" (Isserles, Shulḥan 'Aruk, Yore De'ah, 141, 1: R. Mordecai to 'Ab. Zarah iii. in the name of R. Eleazar b. Jacob of Worms).关于这个法律是： “据它是一个对象的崇拜基督徒，这是被视作一个偶像，并禁止使用;但是，如果它是作为一个破旧的装饰品，没有任何宗教的对象，它的使用允许犹太人“ （伊塞莱斯， shulḥan ' aruk ，昔日的de'ah ， 141 ， 1 ： r. mordecai '抗体。 zarah三，在名称钢筋混凝土埃莱亚萨乙雅各布的蠕虫） 。 However, being a Christian symbol, it has always been scrupulously avoided by Jews.然而，作为一个基督教的象征，它一直严格避免犹太人。 Pious Jews would not even wear badges or decorations with the cross attached to them, whereas more liberal ones do not hesitate to wear either the Iron Cross as German soldiers, or the Red Cross as members of the Red Cross Society.虔诚的犹太人将不会磨损，甚至徽章或装饰与两岸关系的重视他们，而更自由的不要犹豫磨损，无论是铁跨作为德国士兵，或红十字会的成员，红十字会。 To embroider ornamental crosses upon silk dresses for Christian ladiesis not forbidden to Jewish artists, according to Solomon b.以刺绣装饰杂交后，丝绸服装，为基督教ladiesis没有明令禁止的犹太艺术家，根据所罗门乙 Adret (see Berliner, "Aus dem Leben der Juden," 1900, pp. 13, 130). adret （见柏林， “澳大利亚DEM的leben明镜juden ， ” 1900年，第13 ， 130 ） 。 The Jewish aversion to using any sign resembling a cross was so strong that in books on arithmetic or algebra written by Jews the plus sign was represented by an inverted "ḳameẓ" ().犹太人的反感使用任何迹象相似的交叉是如此强大，在书籍，算术或代数的书面犹太人的加号标志所代表的一倒“ ḳameẓ ” （ ） 。
The cross as a Christian symbol or "seal" came into use at least as early as the second century (see "Apost. Const." iii. 17; Epistle of Barnabas, xi.-xii.; Justin, "Apologia," i. 55-60; "Dial. cum Tryph." 85-97); and the marking of a cross upon the forehead and the chest was regarded as a talisman against the powers of demons (Tertullian, "De Corona," iii.; Cyprian, "Testimonies," xi. 21-22; Lactantius, "Divinæ Institutiones," iv. 27, and elsewhere).两岸身为基督徒的象征或“印章”投入使用，至少早在第二世纪（见“ apost 。常量。 ”三。 17 ;书信巴拿巴， xi. -十二。 ;贾斯汀， “纵容， ”我55-60段; “拨号。暨tryph ” 85-97 ） ;和标记的一个跨后，前额及胸部被视为一种护身符，对权力的魔（良， “德电晕， ”三。 ;塞浦路斯， “证词， ”十一。 21日至22日;潭修斯， “ divinæ institutiones ， ”四。 27 ，和其他地方） 。 Accordingly the Christian Fathers had to defend themselves, as early as the second century, against the charge of being worshipers of the cross, as may be learned from Tertullian, "Apologia," xii., xvii., and Minucius Felix, "Octavius," xxix.因此，基督教的父亲已为自己辩护，早在第二世纪，对负责人被信徒的十字架上，可能据悉，从良的“纵容” ，十二，十七，米纽修斯费利克斯， “ octavius ， “二十九。 Christians used to swear by the power of the cross (see Apocalypse of Mary, viii., in James, "Texts and Studies," iii. 118).基督徒使用的宣誓由权力交叉（见启示玛丽，第八条，在詹姆斯， “文本和研究， ”三， 118段） 。 Nevertheless Jewish teachers in the Middle Ages declared that Christians must be believed when swearing by the cross, as, in reality, they swear by the true God (Isaac of Corbeil, in "Sefer Miẓwot Ḳaṭan," 119, quoted by Güdemann, "Gesch. d. Erz. u. Cultur in Italien," 1880, i. 90).然而，犹太教师在中世纪的宣称，基督徒必须相信，当宣誓就职，由两岸，作为，在现实中，他们宣誓，由真神（艾萨克的corbeil ，在“ sefer miẓwot ḳaṭan ， ” 119 ，所引述的güdemann ， “ gesch 。四erz 。培养在美国意大利， “ 1880年，一90 ） 。 The fact, however, that the cross was worshiped as an idol during the Middle Ages caused the Jews to avoid (compare Ex. xxiii. 13) the very word "Cross," as well as all derivatives of it; for instance, "kreuzer" they called "ẓelem" or, abbreviated, "ẓal"; and the town "Kreuznach" they called "Ẓelem-Maḳom."事实上，然而，两岸是崇拜偶像，作为一个在中世纪期间所造成的犹太人，以避免（比较前。二十三。 13 ）很字的“跨” ，以及所有衍生工具的;举例来说， “ kreuzer “他们所谓的” ẓelem “ ，或简称” ẓal “ ;和城市” kreuznach ： “他们所谓的” ẓelem - maḳom “ 。
Several forms of the cross appear to have been used: the simple form, like a plus sign, the so-called St. Andrew's cross, and the Latin cross, which is mentioned in Ezek.几种形式的两岸关系似乎已用于：简单的表格，像一个加号，所谓的圣安德鲁的交叉，并且交叉拉丁美洲，这是中提到的ezek 。 ix.九。 4 (Hebr.) as the "mark of life set upon the men to be saved" (compare Aquila, Symmachus, Theodotion, and Vulgate, or St. Jerome, to Ezek. lc; and Tertullian, "Adversus Marcum," iii. 22; compare Job xxxi. 35). 4 （ hebr. ）作为“马克的生活定后，男子被保存” （比较Aquila ） ，马初斯， theodotion ，和武加大，或圣杰罗姆， ezek 。立法会;良， “ adversus marcum ， ”三。 22 ;比较就业三十一35段） 。 On the other hand, the oblique or St. Andrew's cross, resembling the letter "x," was used in Justin's time (see "Apologia," i. 60, where he compares the Christian cross with the cosmogonic starting-point in Plato's "Timæus," 36), and was known also to the Jews (see Anointing and Cabala), this form as the initial letter of Χριστός being preferably used.在另一方面，斜或圣安德鲁的交叉，相似的信中的“ X ” ，用在贾斯汀的时间（见“纵容， ”一， 60岁，他在那里比较基督教两岸与cosmogonic的出发点在柏拉图的“ timæus ， “ 36岁） ，和被称为还向犹太人（见anointing和cabala ） ，这种形式作为初步的信χριστός正在最好使用。 In Jewish circles the original connections of both the Latin and the St. Andrew's cross were quite naturally ignored.在犹太各界原来的连接双方的拉丁美洲和圣安德鲁的两岸人很自然地忽略。
Kaufmann
Kohler考夫曼科勒
Jewish Encyclopedia, published between
1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography
参考书目
Zöckler, Das
Kreuz Christi, 1875; Hastings, Dict. zöckler ，基督之kreuz ，
1875年;黑斯廷斯，翻译字典。 Bibl. bibl 。 sv; Cheyne and Black, Encyc. sv
;进益及黑色， encyc 。 Bibl. bibl
。 sv; Winer, BR sv;
Herzog-Hauck, Real-Encyc. sv ;温，溴sv ;赫尔佐克- hauck ，实时encyc 。 sv; Krauss, Realencyclopädie der
Christlichen Archäologie, sv sv ;克劳斯， realencyclopädie明镜christlichen
archäologie ， sv
This subject presentation in the original English language这个课题介绍，在原有的英语语言
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