(Several Chapters
From Book II of Life and Times of Jesus the
（几章，从第二册的生活和所处时代的耶稣
Messiah by Alfred Edersheim,
1886) 弥赛亚由阿尔弗雷德edersheim ， 1886 ）
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The fact that such an announcement came to Him in a dream, would dispose Joseph all the more readily to receive it.事实上，这种公布来到他的一个梦想，将处置约瑟夫都更易于接受。 'A good dream' was one of the three things [3 'A good king, a fruitful year, and a good dream.'] popularly regarded as marks of God's favour; and so general was the belief in their significance, as to have passed into this popular saying: 'If any one sleeps seven days without dreaming (or rather, remembering his dream for interpretation), call him wicked' (as being unremembered of God [a Ber. 55 b] [4 Rabbi Zera proves this by a reference to Prov. xix. 23, the reading Sabhea (satisfied) being altered into Shebha, both written, while is understood as of spending the night. Ber. 55 a to 57 b contains a long, and sometimes very coarse, discussion of dreams, giving their various interpretations, rules for avoiding the consequences of evil dreams, &c. The fundamental principle is, that 'a dream is according to its interpretation' (Ber. 55 b). Such views about dreams would, no doubt, have long been matter of popular belief, before being formally expressed in the Talmud.]). '一个好的梦想'是其中的三件事[ 3 '一个好国王，一个富有成果的一年，有良好的梦想。 ' ]普遍视为标志着上帝的人赞成;等一般是信仰，他们的意义，因为有通过成为这个流行的话说： '如果任何一个睡七天做梦（或更确切地说，我们不要忘记他的梦想，为解释） ，称呼他为恶人' （被unremembered上帝[误码率55 B ]中[ 4拉比zera ，证明了这是由一个参考，以省十九。 23 ，读sabhea （满意）正在改变成shebha ，无论是书面，而被理解为花钱过夜。误码率。 55至57 B包含一个长期的，有时很粗，讨论梦，让他们的各种解释，规则，为逃避后果的邪恶梦想， ＆长基本原则是， 『一个梦想，是根据它的解释' （ ber. 55二） ，这种看法的梦想，将毫无疑问地，有长久以来的问题，民间信仰，然后才正式表示，在犹太法典。 ] ） 。 Thus Divinely set at rest, Joseph could no longer hesitate.因此，神定在休息，约瑟夫不能再犹豫。 The highest duty towards the Virgin-Mother and the unborn Jesus demanded an immediate marriage, which would afford not only outward, but moral protection to both.最高责任维尔京-母亲和未出生的耶稣要求立即结婚的，这将有能力不仅外向，但道义上的保护这两个文件。 [5 The objection, that the account of Joseph and Mary's immediate marriage is inconsistent with the designation of Mary in St. Luke ii. [ 5人反对，该帐户的约瑟夫和玛丽的切身婚姻是不符合指定的玛丽在圣路加二。 5, is sufficiently refuted by the consideration that, in any other case, Jewish custom would not have allowed Mary to travel to Bethlehem in company with Joseph. 5 ，是足以反驳的考虑是，在任何其他情况下，犹太人的传统，也不会允许玛利亚前往伯利恒公司与约瑟夫。 The expression used in St. Luke ii.表达中使用的圣卢克二。 5, must be read in connection with St. Matt. 5 ，一定要在阅读方面与圣马特。 i.一。 25.] 25 。 ]
Viewing events, not as isolated, but as links welded in the golden chain of the history of the Kingdom of God, 'all this', not only the birth of Jesus from a Virgin, nor even His symbolic Name with its import, but also the unrestful questioning of Joseph, 'happened' [1 Haupt (Alttestam. Citate in d. vier Evang. pp. 207-215) rightly lays stress on the words, 'all this was done.'观景活动，而不是孤立存在的，而是作为联系焊接在金链的历史上的神的国度， '这一切' ，不仅是耶稣诞生的，由处女，也没有，连他的名字象征性与它的进口，而且还该不安讯问约瑟夫， '事' [ 1豪普特（ alttestam. citate在四vier埃旺。页207-215 ）正确地强调了，换句话说， '这一切，又是做了。 He even extends its reference to the threefold arrangement of the genealogy by St. Matthew, as implying the ascending splendour of the line of David, its midday glory, and its decline.] in fulfilment [2 The correct Hebrew equivalent of the expression 'that it might be fulfilled' is not, as Surenhusius (Biblos Katallages, p. 151) and other writers have it, still loss (Wunsche) but, as Professor Delitzsch renders it, in his new translation of St. Matthew, The difference is important, and Delitzsch's translation completely established by the similar rendering of the LXX.他甚至扩大它参考了三倍的安排，该族谱由圣马太，因为这意味着上行冠冕堂皇的路线国宝，其午间荣耀，它的下降。 ]在履行[ 2正确希伯来语相当于表达'它可能是履行' ，并非如surenhusius （ biblos katallages ，第151页）和其他作家，仍然亏损（ wunsche ） ，但作为教授delitzsch使得它，在他的新译本的圣马太，两者的差别是非常重要的，并delitzsch的翻译完全建立，由类似绘制的lxx 。 of 1 Kings ii. 1国王二。 27 and 2 Chron. 27日和2慢性。 xxxvi.三十六。 22.] of what had been prefigured. 22 。 ]什么已prefigured 。 [a Is. [是的。 vii.七。 14.] The promise of a Virgin-born son as a sign of the firmness of God's covenant of old with David and his house; the now unfolded meaning of the former symbolic name Immanuel; even the unbelief of Ahaz, with its counterpart in the questioning of Joseph, 'all this' could now be clearly read in the light of the breaking day. 14 。 ]承诺处女所生的儿子，作为一种标志的坚定性上帝的盟约旧与大卫和他的房子;现已开展的意义，前象征性的名字伊曼纽;即使不信者的亚哈斯，与对口单位在问话的约瑟夫， '这一切' ，现在可以清楚地看，在因应打破一天。 Never had the house of David sunk morally lower than when, in the words of Ahaz, it seemed to renounce the very foundation of its claim to continuance; never had the fortunes of the house of David fallen lower, than when a Herod sat on its throne, and its lineal representative was a humble village carpenter, from whose heart doubts of the Virgin-Mother had to be Divinely chased.从未有过众议院大卫击沉道义低于时，在的话亚哈斯，似乎放弃了很基础的，其声称的延续;从未有运气的众院大卫下降，比当一个希律就坐在其宝座，其直系代表是一个谦虚的乡村木匠，从内心的疑虑，维尔京-母亲曾将神圣的追逐。 And never, not even when God gave to the doubts of Moses this as the sign of Israel's future deliverance, that in that mountain they should worship [b Ex.和千万，甚至没有当上帝送给疑虑摩西以此为标志，以色列的未来解脱，在那个山区，他们应该崇拜并[ b特惠。 iii.三。 12.] had unbelief been answered by more strange evidence. 12 。 ]有信者回答更奇怪的证据。 But as, nevertheless, the stability of the Davidic house was ensured by the future advent of Immanuel, and with such certainty, that before even such a child could discern between choice of good and evil, the land would be freed of its dangers; so now all that was then prefigured was to become literally true, and Israel to be saved from its real danger by the Advent of Jesus, Immanuel.但作为，不过，稳定的davidic家是确保未来的来临， 伊曼纽，有了这种确定性，之前即使这些孩子可以看出之间的选择，善良与邪恶，土地将获得释放，其危险性，所以现在的一切，当时prefigured是成为字面上与事实不符，以色列，以节省其真正的危险来临，耶稣，伊曼纽。 [3 A critical discussion of Is. [ 3批判讨论的是。 vii.七。 14 would here be out of place; though I have attempted to express my views in the text. 14日将在这里变得不合时宜的地方，虽然我曾试图表达我的意见，在文本中。 (The nearest approach to them is that by Engelhardt in the Zeitschr. fur Luth. Theol. fur 1872, Heft iv.). （最接近的办法，就是由恩格尔哈特在zeitschr 。毛皮luth 。 theol 。毛皮1872年，分量四） 。 The quotation of St. Matthew follows, with scarcely any variation, the rendering of the LXX.引文的圣马太如下，几乎没有任何变化，绘制了lxx 。 That they should have translated the Hebrew by, 'a Virgin,' is surely sufficient evidence of the admissibility of such a rendering.他们应该都翻译成希伯来语， '处女'肯定是有足够证据的受理这种渲染。 The idea that the promised Son was to be either that of Ahaz, or else of the prophet, cannot stand the test of critical investigation (see Haupt, us, and Bohl, Alttest. Citate im NT pp. 3-6).这一想法，即答应儿子，是不是就是亚哈斯，否则的先知，不能经得起任何风浪的考验的关键调查（见豪普特，我们和仪式， alttest 。 citate的IM新台币页3-6 ） 。 Our difficulties of interpretation are, in great part, due to the abruptness of Isaiah's prophetic language, and to our ignorance of surrounding circumstances.我们的解释上的困难，在很大程度上是由于唐突的以赛亚书的预言性的语言，和我们的无知，周围的情况。 Steinmeyer ingeniously argues against the mythical theory that, since Is. steinmeyer巧妙辩称，对神话理论，既然是。 vii.七。 14 was not interpreted by the ancient Synagogue in a Messianic sense, that passage could not have led to the origination of 'the legend' about the 'Virgin's Son' (Gesch. d. Geb. d. Herrn, p. 95). 14 ，是不是诠释古老的犹太教堂，在救世主意识，即通过可不会导致起源的'传奇' '处女的儿子' （ gesch.四geb 。四herrn ，第95页） 。 We add this further question, Whence did it originate?] And so it had all been intended.除此之外，我们这进一步提问，何时做，它源于？ ]等，它都已经打算。 The golden cup of prophecy which Isaiah had placed empty on the Holy Table, waiting for the time of the end, was now full filled, up to its brim, with the new wine of the Kingdom.黄金杯的预言，其中以赛亚书置于空就是圣表，在等待的时间结束，现在是全面填补，至其边缘，与新酒的王国。
Meanwhile the long-looked-for event had taken place in the home of Zacharias.与此同时，长期看对于事件发生在家里撒迦利亚。 No domestic solemnity so important or so joyous as that in which, by circumcision, the child had, as it were, laid upon it the yoke of the Law, with all of duty and privilege which this implied.没有国内的严肃性，使一些重要的或使喜事，因为这其中，由包皮环切术，儿童，因为它被，下岗后，它的枷锁法律，所有的职责和权限，这其中隐含的。 Even the circumstance, that it took place at early morning [a Pes.即使是这种情况下，它发生在清晨[一个狗。 4 a.] might indicate this.四答]可能表明这一点。 It was, so tradition has it, as if the father had acted sacrificially as High-Priest, [b Yalkut Sh.据，使传统有它，因为如果父亲曾担任sacrificially高神父，并[ b亚尔库特的SH 。 i.一。 par.相提并论。 81.] offering his child to God in gratitude and love; [c Tanch. 81 。 ]提供自己的孩子在上帝的感激和爱; [中tanch 。 P Tetsavveh, at the beginning, ed. p tetsavveh ，在开始时，教育署。 Warshau, p. warshau页 111 a.] and it symbolised this deeper moral truth, that man must by his own act complete what God had first instituted. 111甲] ，它象征着这种更深层次的道德真理，这名男子一定要由他自己的行为完全是什么上帝首先提起。 [d Tanch. 【 D tanch 。 us] To Zacharias and Elisabeth the rite would have even more than this significance, as administered to the child of their old age, so miraculously given, and who was connected with such a future.美]撒迦利亚和身心康泰，成年礼会甚至比这更多的意义，因为管理，以孩子的晚年生活，因此奇迹般地给了，谁是与这样一个未来。 Besides, the legend which associates circumcision with Elijah, as the restorer of this rite in the apostate period of the Kings of Israel, [e Pirq de R. Elies.此外，传说同伙包皮环切利亚，为恢复这项成年礼在叛教时期国王的以色列， [英pirq德传译elies 。 c.长 29.] was probably in circulation at the time. 29 。 ] ，可能是在上流通的时间。 [1 Probably the designation of 'chair' or 'throne of Elijah,' for the chair on which the godparent holding the child sits, and certainly the invocation of Elijah, are of later date. [ 1大概指定'椅子'或'宝座利亚' ，对主席对其中godparent控股孩子坐在，当然也援引以利亚，是较后的日期。 Indeed, the institution of godparents is itself of later origin.事实上，该机构的godparents本身就是后来的原产地。 Curiously enough, the Council of Terracina, in 1330 had to interdict Christians acting as godparents at circumcision!奇怪的，会terracina ，在13时30分已停职基督徒作为godparents在包皮环切术！ Even the great Buxtorf acted as godparent in 1619 to a Jewish child, and was condemned to a fine of 100 florins for his offence.甚至是伟大的布克斯托夫充当godparent在1619年以一个犹太孩子，是注定要被罚款100 florins为他的罪行。 See Low, Lebensalter, p.见低， lebensalter页 86.] We can scarcely be mistaken in supposing, that then, as now, a benediction was spoken before circumcision, and that the ceremony closed with the usual grace over the cup of wine, [2 According to Josephus (Ag. Ap. ii. 26) circumcision was not followed by a feast. 86 。 ] ，我们几乎无法被误认为在假设，即当时和现在一样，一种功德，是口语之前割礼，并表示，典礼结束，与通常的宽限期，超过了一杯酒， [ 2据约瑟夫（署理鸭第二节26 ）包皮环切术并不随后进行了盛宴。 But, if this be true, the practice was soon altered, and the feast took place on the eve of circumcision (Jer. Keth. i. 5; B. Kama 80 a; B. Bath. 60 b, &c.).但是，如果这是事实，但这种做法很快就被改变，以及盛宴发生前夕就割包皮（ jer. keth一，五;乙卡马80 ;乙浴。 60 b ， ＆长） 。 Later Midrashim traced it up to the history of Abraham and the feast at the weaning of Isaac, which they represented as one at circumcision (Pirqe d. R. Eliez. 29).] when the child received his name in a prayer that probably did not much differ from this at present in use: 'Our God, and the God of our fathers, raise up this child to his father and mother, and let his name be called in Israel Zacharias, the son of Zacharias.后来米大示追查起来，以历史的亚伯拉罕和宴断奶，以撒，他们派代表作为一个在包皮环切术（ pirqe四传译eliez 29页） 。 ]当孩子收到了他的名字，在一个祈祷，大概没有太大的不同，从这个目前在使用说明： '我们的上帝，和我们祖先的上帝，提出了这个孩子，以他的父亲和母亲，让他的名字被称为在以色列撒迦利亚，儿子撒迦利亚。 [3 Wunsche reiterates the groundless objection of Rabbi Low (usp96), that a family-name was only given in remembrance of the grandfather, deceased father, or other member of the family! [ 3 wunsche重申，无端异议的拉比低（ usp96 ） ，即以家庭名义只获纪念祖父，已故的父亲，或其他家庭成员！ Strange, that such a statement should ever have been hazarded; stranger still, that it should be repeated after having been fully refuted by Delitzsch.奇怪的，这样的声明应该永远被hazarded ;陌生，不过，这仍然应该反复后，得到充分的反驳delitzsch 。 It certainly is contrary to Josephus (War iv. 3, 9), and to the circumstance that both the father and brother of Josephus bore the name of Mattias.毫无疑问，这是违背约瑟夫（战争四，三，九） ，并在这种情况下，无论是父亲和哥哥的约瑟夫口径的名字（ Mattias 。 See also Zunz (Z. Gesch. u. Liter. p. 318).] Let his father rejoice in the issue of his loins, and his mother in the fruit of her womb, as it is written in Prov.也见聪茨（种gesch ，美国升。页318 ） 。 ] ，让他的父亲为此欢呼，在这个问题上他的loins ，和他的母亲在生果她的子宫里，因为它是写在省。 xxiii.二十三。 25, and as it is said in Ezek. 25 ，因为它是说，在ezek 。 xvi.十六。 6, and again in Ps. 6 ，并再次在PS 。 cv.简历。 8, and Gen. xxi. 8 ，与将军二十一。 4;' the passages being, of course, quoted in full. 4 '通道正的，当然是引用足额发放。 The prayer closed with the hope that the child might grow up, and successfully, 'attain to the Torah, the marriagebaldachino, and good works.'祷告结束，希望这个孩子可能长大后，并成功， '以诵读经文， marriagebaldachino ，收到了良好的工程。 [1 The reader will find BH Auerbach's Berith Abraham (with a Hebrew introduction) an interesting tractate on the subject. [ 1读者会发现波黑奥尔巴赫的贝里特亚伯拉罕（以希伯来语导言）一个有趣tractate对此事的意见。 For another and younger version of these prayers, see Low, usp 102.]另一个年轻的版本，这些祈祷，见低，美国药典102 。 ]
Of all this Zacharias was, though a deeply interested, yet a deaf and dumb [2 From St. Luke i.所有这一切，撒迦利亚是，虽然深感兴趣，但聋哑[ 2从圣卢克一。 62 we gather, that Zacharias was what the Rabbis understood by, one deaf as well as dumb. 62 ，我们聚在一起，即撒迦利亚是什么拉比们所理解，一个聋人以及哑巴。 Accordingly they communicated with him by 'signs', as Delitzsch correctly renders it:] witness.因此他们沟通过他的'标志' ，而delitzsch正确，使其： ]证人。 This only had he noticed, that, in the benediction in which the child's name was inserted, the mother had interrupted the prayer.这只有他注意到，在这功德，其中孩子的名字被插入时，母亲已经打断了祈祷。 Without explaining her reason, she insisted that his name should not be that of his aged father, as in the peculiar circumstances might have been expected, but John (Jochanan).却没有解释她的理由，她坚持说，他的名字不应该说，他的年龄，父亲，因为在特殊情况可能已预期，但约翰（ jochanan ） 。 A reference to the father only deepened the general astonishment, when he also gave the same name.提及父亲不仅加深了一般的惊讶，当他也作出了同样的名字。 But this was not the sole cause for marvel.但是，这不是唯一的原因为不可思议的奇迹。 For, forthwith the tongue of the dumb was loosed, and he, who could not utter the name of the child, now burst into praise of the name of the Lord.为，随即哑吧的舌头被松动，而他，他们无法说出姓名的孩子，现在闯入的赞美主的名字。 His last words had been those of unbelief, his first were those of praise; his last words had been a question of doubt, his first were a hymn of assurance.他的最后一句话，被那些不信者，他第一次被这些赞美，他的最后一句话，一直是问题，毫无疑问，他的第一个圣歌的保证。 Strictly Hebrew in its cast, and closely following Old Testament prophecy, it is remarkable and yet almost natural, that this hymn of the Priest closely follows, and, if the expression be allowable, spiritualises a great part of the most ancient Jewish prayer: the so-called Eighteen Benedictions; rather perhaps, that it transforms the expectancy of that prayer into praise of its realisation.严格希伯来语，在其演员阵容，并密切注视着旧约圣经的预言，这是最了不起的，但几乎是自然的事，这圣歌的牧师紧随，而且如果表达被允许的， spiritualises很大一部分最古老的犹太祈祷：所以，所谓十八benedictions ，而是或许，它改变了预期的，这个祈祷到赞美它的变现。 And if we bear in mind, that a great portion of these prayers was said by the Priests before the lot was cast for incensing, or by the people in the time of incensing, it almost seems as if, during the long period of his enforced solitude, the aged Priest had meditated on, and learned to understand, what so often he had repeated.如果我们要记住，那些大部份的这些祈祷有人说，由祭司前该地段投给incensing ，或由人的时候， incensing外，几乎好像期间，如果需要很长时间，他的强迫孤独，老年人神父曾在思考，并学会了理解，是什么使他经常出现过多次。 Opening with the common form of benediction, his hymn struck, one by one, the deepest chords of that prayer, specially this the most significant of all (the fifteenth Eulogy), 'Speedily make to shoot forth the Branch [3 Although almost all modern authorities are against me, I cannot persuade myself that the expression (St. Luke i. 78) rendered 'dayspring' in our AV is here not the equivalent of the Hebrew 'Branch.'开放的，符合各国的共同形式的功德，他的圣歌，又一个接一个，最深的和弦的祈祷，特别是这其中最显着的全部（第十五悼词） ， '迅速作出拍出来分行[ 3虽然几乎所有现代当局正对我的，我不能说服自己的表达（圣路加一78 ） ，使' dayspring '在我们的AV是这里并不等同希伯来文'科' The LXX at any rate rendered in Jer.该lxx在任何速率，使在哲。 xxiii.二十三。 5; Ezek. 5 ; ezek 。 xvi.十六。 7; xvii. 7 ;十七。 10; Zech.第10条;撒加利亚。 iii.三。 8; vi. 8 ;六。 12, by.] of David, Thy servant, and exalt Thou his horn by Thy salvation, for in Thy salvation we trust all the day long. 12 ，由。 ]大卫，你的仆人，并颂扬他的思非洲之角由你的救恩，因为在你的救恩，我们相信所有一天长。 Blessed art Thou, Jehovah!有福里，耶和华！ Who causeth to spring forth the Horn of Salvation' (literally, to branch forth).谁causeth春提出了非洲之角的救赎』 （从字面上来看，以科… … ） 。 This analogy between the hymn of Zacharias and the prayers of Israel will best appear from the benedictions with which these eulogies closed.这个比喻之间的圣歌撒迦利亚和祈祷以色列将最好的，似乎从benedictions与这些太过悲观封闭。 For, when thus examined, their leading thoughts will be found to be as follows: God as the Shield of Abraham; He that raises the dead, and causes salvation to shoot forth; the Holy One; Who graciously giveth knowledge; Who taketh pleasure in repentance; Who multiplieth forgiveness; Who redeemeth Israel; Who healeth their (spiritual) diseases; Who blesseth the years; Who gathereth the outcasts of His people; Who loveth righteousness and judgment; Who is the abode and stay of the righteous; Who buildeth Jerusalem; Who causeth the Horn of Salvation to shoot forth; Who heareth prayer; Who bringeth back His Shekhinah to Zion; God the Gracious One, to Whom praise is due; Who blesseth His people Israel with peace.为，因此，当研究，其主导思想将被查出如下：神作为挡箭牌，亚伯拉罕，他说，引起死亡，造成巨大的救恩，拍出来;圣地之一;宽宏大量的人给予的知识;谁taketh高兴悔过书;谁multiplieth宽恕;谁redeemeth以色列谁healeth他们（精神）疾病;谁blesseth多年来，谁gathereth的弃儿他的人，谁爱义和判断能力;谁是居留权和居留正义;谁buildeth耶路撒冷谁causeth非洲之角的救恩，拍出来谁聴祈祷;谁bringeth回到他的shekhinah锡安;上帝仁慈的一个，给谁赞美，是因为谁blesseth他的人与以色列的和平。
It was all most fitting.这是所有最恰当不过了。 The question of unbelief had struck the Priest dumb, for most truly unbelief cannot speak; and the answer of faith restored to him speech, for most truly does faith loosen the tongue.的问题，不信者已在神父又哑，对大多数真正不信者不能发言和回答的信念恢复了他的讲话，对于大多数真正的信仰是否松动舌头。 The first evidence of his dumbness had been, that his tongue refused to speak the benediction to the people; and the first evidence of his restored power was, that he spoke the benediction of God in a rapturous burst of praise and thanksgiving.第一，证明其dumbness了，他的舌头不肯讲功德，以对人民，并首次证明他恢复了权力，他谈到了功德上帝在欣喜之赞美与感恩。 The sign of the unbelieving Priest standing before the awe-struck people, vainly essaying to make himself understood by signs, was most fitting; most fitting also that, when 'they made signs' to him, the believing father should burst in their hearing into a prophetic hymn.标志的信牧师站在面前威风击中的人，妄图essaying能使自己所理解的标志，是最合适的;最合适的，也说，当他们取得了标志'他说，相信父亲应该水管爆裂，在他们的听证会先知圣歌。
But far and wide, as these marvellous tidings spread throughout the hill-country of Judaea, fear fell on all, the fear also of a nameless hope.但远且广，因为这些奇妙的福音传遍整个山国犹太，害怕跌倒，恐怕也是一个无名的希望。 The silence of a long-clouded day had been broken, and the light which had suddenly riven its gloom, laid itself on their hearts in expectancy: 'What then shall this Child be?沉默的一项长期而蒙上阴影一天被打断了，浅浅的，其中有突然四分五裂，其灰暗，奠定了自己在他们心中，在预期： '什么，然后应这个孩子吗？ For the Hand of the Lord also was with Him!'对于手部的主，也与他的！ [2 The insertion of seems critically established, and gives the fuller meaning.] [ 2插入似乎批判地成立，并给出了更详尽的意义。 ]
1. 1 。 The most important point here is to keep in mind the organic unity of the Old Testament.最重要的一点是必须牢记于心的有机统一旧约。 Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end.它预言不是孤立的，但拥有一个宏伟的先知图片，其仪式与机构零件的一个又一个伟大的制度，它的历史，而不是松散的事件，而是一个有机的发展走向一个明确的目标。 Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions.看在其内心实质的，历史的旧约圣经，是没有分别的，其典型的机构，也不是这两个从它的预言。 The idea, underlying all, is God's gracious manifestation in the world, the Kingdom of God; the meaning of all, the establishment of this Kingdom upon earth.这一想法，背后的，是上帝的慈悲表现，在世界上，在神的国度;意思的是，要成立这个英国经地球。 That gracious purpose was, so to speak, individualized, and the Kingdom actually established in the Messiah.这亲切的目的是，可以这么说，个性化，以及英国的实际建立弥赛亚。 Both the fundamental and the final relationship in view was that of God towards man, and of man towards God: the former as expressed by the word Father; the latter by that of Servant, or rather the combination of the two ideas: 'Son-Servant.'双方的根本和最终关系的看法是，上帝对人，以及人类对上帝：因为前者所表达的字，父亲;后者说的仆人，或者更确切地说，这两个方面的结合理念： '婿仆人。 This was already implied in the so-called Protevangel; [a Gen. iii.这已隐含在所谓protevangel ; [将军三。 13 ] and in this sense also the words of Jesus hold true: 'Before Abraham came into being, I am.' 13 ] ，并在这个意义上，也一语的耶稣秉承： '之前，亚伯拉罕应运而生，我。
But, narrowing our survey to where the history of the Kingdom of God begins with that of Abraham, it was indeed as Jesus said: 'Your father Abraham rejoiced that he should see My day, and he saw it, and was glad.'但是，缩小了我们的调查，以那里的历史神的国度开始与亚伯拉罕的，它确实是作为耶稣说： '你父亲亚伯拉罕高兴地说，他要看到我的一天，在他看来，并高兴。 [b St. John viii.并[ b圣约翰八。 56] For, all that followed from Abraham to the Messiah was one, and bore this twofold impress: heavenwards, that of Son; earthwards, that of Servant. 56 ] ，一切都是其次，从亚伯拉罕到弥赛亚之一，并且承担这种双重的印象： heavenwards ，也就是儿子; earthwards ，也就是公务员。 Israel was God's Son, His 'first-born'; their history that of the children of God; their institutions those of the family of God; their predictions those of the household of God.以色列是上帝的儿子，他的'头胎生' ;其历史上的孩子们的上帝，他们的机构，这些家庭中的神，他们的预言，这些住户的上帝。 And Israel was also the Servant of God, 'Jacob My Servant'; and its history, institutions, and predictions those of the Servant of the Lord.和以色列也仆人的上帝， '雅各我的仆人' ，而且它的历史，机构，并预言那些仆人的主。 Yet not merely Servant, but Son-Servant, 'anointed' to such service.然而，不只是仆人，但女婿的公仆， '不信任' ，以这种服务。 This idea was, so to speak, crystallised in the three great representative institutions of Israel.这个想法是，可以这么说，晶体状，在三个大代表机构的以色列。 The 'Servant of the Lord' in relation to Israel's history was Kingship in Israel; the 'Servant of the Lord' in relation to Israel's ritual ordinances was the Priesthood in Israel; the 'Servant of the Lord' in relation to prediction was the Prophetic order. '仆人主' ，在有关以色列的历史上是王权在以色列; '仆人主' ，在有关以色列的礼仪条例，是神职人员，在以色列; '仆人主'的关系预言是先知性秩序。 But all sprang from the same fundamental idea: that of the 'Servant of Jehovah.'但一切源于相同的基本思路：即'仆人耶和华。
One step still remains.一步仍然存在。 The Messiah and His history are not presented in the Old Testament as something separate from, or superadded to, Israel.弥赛亚和他的历史，是不是在旧约看成是独立于，或superadded来，以色列。 The history, the institutions, and the predictions of Israel run up into Him.历史上，各院校，并预言以色列来说成他。 [1 In this respect there is deep significance in the Jewish legend (frequently introduced; see, for example, Tanch. ii. 99 a; Deb. R. 1), that all the miracles which God had shown to Israel in the wilderness would be done again to redeemed Zion in the 'latter days.'] He is the typical Israelite, nay, typical Israel itself, alike the crown, the completion, and the representative of Israel. [ 1 ，在这方面有深刻的意义，在犹太教传说（常介绍;例如，见tanch二。 99 ; deb的。传译1 ） ，所有奇迹，其中上帝显示出以色列在旷野会也可以做到，以赎回锡安在'后者天' ] ，他是典型的israelite ，甚至典型以色列本身，无论是官方，竣工，而以色列代表。 He is the Son of God and the Servant of the Lord; but in that highest and only true sense, which had given its meaning to all the preparatory development.他是上帝的儿子和仆人的主，但在这方面最高及唯一的真正意义上说，它已给予其内涵，以各方面的准备的发展。 As He was 'anointed' to be the 'Servant of the Lord,' not with the typical oil, but by 'the Spirit of Jehovah' 'upon' Him, so was He also the 'Son' in a unique sense.他的是'不信任'成为'仆人的主， '不符合典型的石油，但由'的精神，耶和华' ， '后'他，所以他也是'儿子' ，在一个独特的意义。 His organic connection with Israel is marked by the designations 'Seed of Abraham' and 'Son of David,' while at the same time He was essentially, what Israel was subordinately and typically: 'Thou art My Son, this day have I begotten Thee.'他的有机结合与以色列的标志是部队番号'种子亚伯拉罕'和'大卫之子，而在同一时间，他基本上是什么以色列是次为，而且通常称： '祢是我的儿子，在这一天我有造物主祢' Hence also, in strictest truthfulness, the Evangelist could apply to the Messiah what referred to Israel, and see it fulfilled in His history: 'Out of Egypt have I called my Son.'因此，同时，在严格的真实性，传道者，可申请到什么救世主转介到以色列，并与以色列和平共存的，在他的历史： '出埃及有我打电话，我的儿子。 [a St. Matt. [圣马特。 ii.二。 15] And this other correlate idea, of Israel as 'the Servant of the Lord,' is also fully concentrated in the Messiah as the Representative Israelite, so that the Book of Isaiah, as the series of predictions in which His picture is most fully outlined, might be summarised as that concerning 'the Servant of Jehovah.' 15 ] ，这等相关理念，以色列作为'仆人的主，也完全集中在弥赛亚为代表israelite ，使这本书的以赛亚书，因为一连串的预言，在他的图片是最充分概述，可能归纳，因为这涉及'仆人的耶和华。 Moreover, the Messiah, as Representative Israelite, combined in Himself as 'the Servant of the Lord' the threefold office of Prophet, Priest, and King, and joined together the two ideas of 'Son' and 'Servant'.此外，弥赛亚，作为代表israelite ，再加上在自己为'仆人的主'了三倍办公室先知，牧师，和景，并加入共同两种设想'儿子'和'仆人' 。 [b Phil.并[ b菲尔。 ii.二。 6-11] And the final combination and full exhibition of these two ideas was the fulfillment of the typical mission of Israel, and the establishment of the Kingdom of God among men. 6-11 ] ，并在最后结合，并充分展示这两个献计献策，履行该典型飞行任务的以色列，并建立神的国度之间的男性。
(Chapter 9, 10, 11 continues ... This text in English is around 20 times as long.) （第9 ，第10 ，第11 ，继续… …这个文本中，英语是20倍长） 。
This subject presentation in the original English language这一主题演讲，在原有的英语
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