Our Lord uttered
seven memorable "words" (or statements) from the cross,
namely,我们的主说出了7难忘的“话” （或报表）从十字架上，即：
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(Beginning in
Book 5, Chapter 15, Life and Times of Jesus （开始，预订5 ，第15章，
生活和所处时代的耶稣
the Messiah by Alfred Edersheim,
1886) 弥赛亚由阿尔弗雷德edersheim ， 1886年）
It was when they thus nailed Him to the Cross, and parted His raiment, that He spake the first of the so-called 'Seven Words': 'Father, forgive them, for they know not what they do.' (Luke 23:34) [4 The genuineness of these words has been called in question.这是当他们因此他钉十字架，和parted他raiment ，他spake首次以所谓'七话' ： ' 爸爸，原谅他们，因为他们不知道他们的所作所为。 』 （路加福音23 ： 34 ） [ 4的真实性，这些话已经在所谓的问题。 But alike external and internal evidence demands their retention.] Even the reference in this prayer to 'what they do' (not in the past, nor future) points to the soldiers as the primary, though certainly not the sole object of the Saviour's prayer.但无论是外部和内部的证据，要求他们保留。 ] ，甚至参考在这祈祷'做些什么' （而不是在过去的，也不是未来的）点，以士兵作为主要的，虽然肯定不是唯一对象救世主的祈祷。 [b Comp.并[ b可比。 Acts iii.行为三。 17 1 Cor. 1月17日肺心病。 ii.二。 8.] 8 。 ]
[5 It would be presumptuous to seek to determine how far that prayer extended. [ 5便冒昧的寻求，以确定有多远祈祷延长。 Generally, I agree with Nebe, to all (Gentiles and Jews) who, in their participation in the sufferings inflicted on Jesus, acted in ignorance.] But higher thoughts also come to us.一般来说，我同意nebe ，向所有（外邦人和犹太人）谁，在他们的参与，在痛苦中对耶稣，采取行动，在无知。 ] ，但较高的思想还来给我们。 In the moment of the deepest abasement of Christ's Human Nature, the Divine bursts forth most brightly.在那一刻最深的abasement基督的人性，神扫射，提出了最灿烂的。
It is, as if the Saviour would discard all that is merely human in His Sufferings, just as before He had discarded the Cup of stupefying wine.这是，好像救世主将舍弃所有这仅仅是人类在他的痛苦，正如之前，他曾丢弃杯stupefying葡萄酒。 These soldiers were but the unconscious instruments: the form was nothing; the contest was between the Kingdom of God and that of darkness, between the Christ and Satan, and these sufferings were but the necessary path of obedience, and to victory and glory.这些士兵，但无意识的文书：形式是什么;竞赛是介乎于上帝的王国和黑暗之间，耶稣和撒旦，而这些人的痛苦，但必要的道路，服从，并胜利和光荣。 When He is most human (in the moment of His being nailed to the Cross), then is He most Divine, in the utter discarding of the human elements of human instrumentality and of human suffering.当他是最人类（在那一刻，他被钉十字架） ，然后是他最神圣的，在该彻底抛弃的人为因素人类的工具和人类的苦难。 Then also in the utter self-forgetfulness of the God-Man, which is one of the aspects of the Incarnation, does He only remember Divine mercy, and pray for them who crucify Him; and thus also does the Conquered truly conquer His conquerors by asking for them what their deed had forfeited.然后还表现在完全自我遗忘的神人，这是一个方面的化身，他是否只记得神圣慈悲，并为他们祈祷谁钉死他;从而也征服真正征服他的征服者所问他们什么他们的契约已经被没收。
And lastly, in this, that alike the first and the last of His Utterances begin with 'Father,' does He show by the unbrokenness of His faith and fellowship the real spiritual victory which He has won.最后，在这方面，无论是第一次和最后一次，他的言论开始与父亲， '他是否显示由unbrokenness自己的信仰和研究金的真正精神胜利，他赢得了。 And He has won it, not only for the martyrs, who have learned from Him to pray as He did, but for everyone who, in the midst of all that seems most opposed to it, can rise, beyond mere forgetfulness of what is around, to realising faith and fellowship with God as 'the Father,', who through the dark curtain of cloud can discern the bright sky, and can feel the unshaken confidence, if not the unbroken joy, of absolute trust.他赢得了它，而不是只为烈士，谁获悉，从他祈祷，像他那样，但大家谁，在面对所有这似乎是最反对的话，可以上升，超越仅仅是健忘的是什么左右，以实现信仰和团契与上帝'的父亲， ' ，谁通过黑暗的帷幕云可以看出光明的天空，并且可以感受到动摇的信心，如果不是间断的喜悦，绝对信任。
This was His first Utterance on the Cross, as regarded them; as regarded Himself; and as regarded God.这是他第一次话语在十字架上，把他们作为把自己;正如视为上帝。 So, surely, suffered not Man.所以，肯定的是，遭受不名男子。 Has this prayer of Christ been answered?有这样的祷告基督获得答复？ We dare not doubt it; nay, we perceive it in some measure in those drops of blessing which have fallen upon heathen men, and have left to Israel also, even in its ignorance, a remnant according to the election of grace.我们不敢怀疑它;的NaY ，我们认为这在一定程度上在这些下降的祝福，其中有下降后， heathen男子，并已离开以色列的同时，甚至在其无知，一残，根据选举的宽限期。 [1 In reference to this St. Augustine writes: 'Sanguinem Christi, quem saevientes fuderunt, credentes biberunt.' [ 1 ，在提及这圣奥古斯丁写道： ' sanguinem基督，终止saevientes fuderunt ， credentes biberunt 。 The question why Christ did not Himself forgive, but appeal for it to the Father, is best answered by the consideration, that it was really a crimen laesae majestatis against the Father, and that the vindication of the Son lay with God the Father.]问题为何基督没有自己的原谅，但警方呼吁市民提供它的父亲，是最好的回答审议，这是真的罪laesae majestatis对父亲，以及平反的儿子，奠定与上帝的父亲。 ]
And now began the real agonies of the Cross, physical, mental, and spiritual.现在开始真正的痛苦的十字架上，身体，心理，和精神。 It was the weary, unrelieved waiting, as thickening darkness gradually gathered around.这是厌倦， unrelieved等待，作为增稠剂黑暗逐渐聚集在周围。 Before sitting down to their melancholy watch over the Crucified, [a St. Matthew.] the soldiers would refresh themselves, after their exertion in nailing Jesus to the Cross, lifting it up, and fixing it, by draughts of the cheap wine of the country.之前，坐下来，以他们的忧郁观赏超过钉在十字架上， [圣马太。 ]士兵将刷新自己后，其消耗在耶稣钉十字架，解除它，并订定，由draughts的廉价葡萄酒的country 。 As they quaffed it, they drank to Him in their coarse brutality, and mockingly came to Him, asking Him to pledge them in response.因为他们quaffed ，他们喝酒，他在其粗的暴行，和mockingly来到他，要求他承诺，他们的回应。
Their jests were, indeed, chiefly directed not against Jesus personally, but in His Representative capacity, and so against the hated, despised Jews, whose King they now derisively challenged to save Himself.他们jests人，事实上，主要针对不反对耶稣个人，但在其代表的能力，所以对讨厌，鄙视的犹太人，他们的国王，他们现在derisively面临的挑战是保存自己。 [b St. Luke.] Yet even so, it seems to us of deepest significance, that He was so treated and derided in His Representative Capacity and as the King of the Jews.并[ b圣卢克。 ] ，但即使如此，在我们看来，最深切的意义，他是如此看待和讥讽在其代表的能力和作为国王的犹太人。 It is the undesigned testimony of history, alike as regarded the character of Jesus and the future of Israel.这是undesigned的证词的历史，无论是作为把耶稣的性格和未来的以色列。 But what from almost any point of view we find so difficult to understand is, the unutterable abasement of the Leaders of Israel, their moral suicide as regarded Israel's hope and spiritual existence.但几乎从任何角度来看，我们发现有那么难明白的是， unutterable abasement的以色列领导人，他们的道德自杀视为以色列的希望和精神的存在。
There, on that Cross, hung He, Who at least embodied that grand hope of the nation; Who, even on their own showing, suffered to the extreme for that idea, and yet renounced it not, but clung fast to it in unshaken confidence; One, to Whose Life or even Teaching no objection could be offered, save that of this grand idea.在那里，就两岸，红他，谁至少体现了这隆重的，民族的希望;谁，甚至对自己的表现，受到了极端，为这一想法，但它不会放弃，但坚持快给它的动摇信心;一，其生命或什至没有异议教学可以提供，储存的这一宏伟构想。 And yet, when it came to them in the ribald mockery of this heathen soldiery, it evoked no other or higher thoughts in them; and they had the indescribable baseness of joining in the jeer at Israel's great hope, and of leading the popular chorus in it!然而，当它来到他们在ribald的嘲弄，这heathen soldiery ，它没有其他诱发或更高的思想在他们和他们有无法形容的baseness加入，在jeer在以色列的很大的希望，领导流行的合唱团在它！
For, we cannot doubt, that, perhaps also by way of turning aside the point of the jeer from Israel, they took it up, and tried to direct it against Jesus; and that they led the ignorant mob in the piteous attempts at derision.为，我们不能毫无疑问，这，或许还的方式，至于预留一点的jeer从以色列，他们采取了起来，并试图直接针对耶稣，以及他们率领的无知暴民，在piteous企图在揶揄。 And did none of those who so reviled Him in all the chief aspects of His Work feel, that, as Judas had sold the Master for nought and committed suicide, so they were doing in regard to their Messianic hope? ，并没有那些谁reviled ，使他在所有行政方面的工作，他觉得，作为犹大出卖主为化为乌有，并承诺自杀，所以他们正在做的方面，他们的弥赛亚没有希望了吗？
For, their jeers cast contempt on the four great facts in the Life and Work of Jesus, which were also the underlying ideas of the Messianic Kingdom: the new relationship to Israel's religion and the Temple ('Thou that destroyest the Temple, and buildest it in three days'); the new relationship to the Father through the Messiah, the Son of God ('if Thou be the Son of God'); the new all-sufficient help brought to body and soul in salvation ('He saved others'); and, finally, the new relationship to Israel in the fulfilment and perfecting of its Mission through its King ('if He be the King of Israel').为，他们的jeers投蔑视就四个伟大的事实，在生活和工作的耶稣，这也是基本的想法的弥赛亚英国：新的关系，以色列的宗教和寺庙（ '你认为destroyest庙，和它buildest在三天' ） ;新的关系，父亲通过弥赛亚，上帝的儿子（ '如果你是上帝的儿子' ） ;新全足够的帮助带来的身体与灵魂在救亡（ '他保存的其他' ） ;以及最后，新的关系，以色列在履行和完善，其使命是通过其国王（ ' ，如果他成为国王的以色列' ） 。
On all these, the taunting challenge of the Sanhedrists, to come down from the Cross, and save Himself, if he would claim the allegiance of their faith, cast what St. Matthew and St. Mark characterise as the 'blaspheming' [1 The two Evangelists designate by this very word the bearing of the passersby, rendered in the AV 'reviled' and 'railed.'所有这些， taunting挑战的sanhedrists ，来从两岸关系，并保存自己，如果他声称效忠他们的信仰，投什么圣马太和圣马克的特色作为'亵渎' [ 1 2福音指定由这个字很轴承的路人，在提供的AV ' reviled '和'轨道。 of doubt.疑问。 We compare with theirs the account of St. Luke and St. John.我们比较一下与他们的帐户圣卢克和圣约翰。 That of St. Luke reads like the report of what had passed, given by one who throughout had been quite close by, perhaps taken part in the Crucifixion.即圣卢克读起来就像报告什么已通过，所给予的一谁在整个已相当接近，可能采取的一部分，在十字架上。
[2 The peculiarities in it are (besides the titulus): what passed on the procession to Golgotha (St. Luke xxiii. 27-31); the prayer, when affixed to the Cross (ver. 34 a); the bearing of the soldiers (vv. 36, 37); the conversion of the penitent thief; and the last words on the Cross (ver. 46).] one might almost venture to suggest, that it had been furnished by the Centurion. [ 2的特殊性，在它的（除了职称） ：有哪些通过对游行golgotha （圣卢克二十三27-31 ） ;祷告时，贴在两岸关系（ ver. 34 ） ;轴承的士兵（ vv. 36 ， 37 ） ;转换的忏悔小偷;和的最后一句话，在十字架上（ ver. 46 ） 。 ]一可能几乎冒昧地建议，它已由其百人。 [3 There is no evidence, that the Centurion was still present when the soldier 'came' to pierce the Saviour's side (St. John xix. 31-37). [ 3目前并没有证据显示，该瑞安仍是目前的当士兵'来'皮尔斯救世主的一方（圣约翰十九31-37 ） 。 The narrative of St. John reads markedly like that of an eyewitness, and he a Judaen.叙事圣约翰内容明显一样的现场目击者，和他一judaen 。 [1 So from the peculiar details and OT quotations.] [ 1因此，从独特的细节和酒店的报价。 ]
And as we compare both the general Judaen cast and Old Testament quotations in this with the other parts of the Fourth Gospel, we feel as if (as so often), under the influence of the strongest emotions, the later development and peculiar thinking of so many years afterwards had for the time been effaced from the mind of St. John, or rather given place to the Jewish modes of conception and speech, familiar to him in earlier days.因为我们都比较一般judaen演员和旧约的报价在这方面与地球的其他部分第四福音，我们觉得好像（如经常）的影响下，强烈的情绪，以后的发展和独特的思想，使多年之后，已为时间一直effaced从心中的圣约翰，或者更确切地说，由于地方的犹太人模式的概念和讲话，熟悉他在较早时天。 Lastly, the account of St. Matthew seems as if written from the priestly point of view, as if it had been furnished by one of the Priests or Sanhedrist party, present at the time.最后，该帐户的圣马太看来，如果书面从priestly的角度来看，好像它已提供一个祭司或sanhedrist党，出席的时间。
Yet other inferences come to us.然而，其他的推论，来给我们。 First, there is a remarkable relationship between what St. Luke quotes as spoken by the soldiers: 'If Thou art the King of the Jews, save Thyself,' and the report of the words in St. Matthew: [a St. Matt.首先，是一个了不起的关系是什么圣卢克行情作为发言的，由士兵： '如果你的艺术国王的犹太人，节省你自己， '和报告的话，在圣马太： [圣马特。 xxvii.二十七。 42] He saved others, Himself He cannot save. 42 ] ，他保存的其他人，他自己救不了。 He [2 The word 'if' (if He) in our AV is spurious.] is the King of Israel!他[ 2字， '如果' （如果他）在我们的AV是虚假的。 ]是国王的以色列！ Let Him now come down from the Cross, and we will believe on Him!'让他现在来从十字架上，我们会相信他的！ These are the words of the Sanhedrists, and they seem to respond to those of the soldiers, as reported by St. Luke, and to carry them further.这些都是的话，该sanhedrists ，他们似乎作出回应，这些士兵所报告的那样，圣卢克，并进行他们进一步。 The 'if' of the soldiers: 'If Thou art the King of the Jews,' now becomes a direct blasphemous challenge. '如果'的战士们： '如果你的艺术国王的犹太人， '现在变成了直接的亵渎的挑战。 As we think of it, they seem to re-echo, and now with the laughter of hellish triumph, the former Jewish challenge for an outward, infallible sign to demonstrate His Messiahship.我们认为这是，他们似乎重新回声，和现在与众笑的地狱般的胜利，前犹太人的挑战，一离港，犯错的迹象显示其messiahship 。
But they also take up, and re-echo, what Satan had set before Jesus in the Temptation of the wilderness.但他们也采取行动，并重新回声，什么撒旦成立之前，在耶稣的诱惑，旷野。 At the beginning of His Work, the Tempter had suggested that the Christ should achieve absolute victory by an act of presumptuous self-assertion, utterly opposed to the spirit of the Christ, but which Satan represented as an act of trust in God, such as He would assuredly own.在开始他的工作， tempter曾暗示，基督要达到绝对胜利的一项法案冒昧的自我主张，完全反对的精神，基督，但撒旦派代表作为行为的信任上帝，如他将自己的稳妥。 And now, at the close of His Messianic Work, the Tempter suggested, in the challenge of the Sanhedrists, that Jesus had suffered absolute defeat, and that God had publicly disowned the trust which the Christ had put in Him.现在，在接近他的弥赛亚的工作， tempter建议，在挑战的sanhedrists ，耶稣遭受了绝对的失败，和上帝曾公开disowned信任基督已在他的。 'He trusteth in God: let Him deliver Him now, if He will have Him.' '他trusteth在上帝：让他提供他现在，如果他将有他。 [3 This is the literal rendering. [ 3这是字面上的渲染。
The 'will have Him' has pleasure in Him, like the German: 'Wenn Er Ihn will.'] Here, as in the Temptation of the Wilderness, the words misapplied were those of Holy Scripture, in the present instance those of Ps. '将他'很高兴在他身上，像德国： ' wenn呃ihn会。 ' ]在这里，如同在的诱惑，旷野，换句话说，这些误用的圣经，在当前例如那些PS的。 xxii.二十二。 8. 8 。 And the quotation, as made by the Sanhedrists, is the more remarkable, that, contrary to what is generally asserted by writers, this Psalm [b Ps.和报价单，作为所提出的sanhedrists ，是较为显着，相反，什么是普遍断言，由作家，这诗篇并[ b的PS 。 xxii.] was Messianically applied by the ancient Synagogue.二十二。 ]是messianically适用的古代犹太教堂。 [1 See Appendix IX.] [ 1见附录IX 。 ]
More especially was this verse, [a Ps.更特别是，这首诗， [一的PS 。 xxii.二十二。 7] which precedes the mocking quotation of the Sanhedrists, expressly applied to the sufferings and the derision which Messiah was to undergo from His enemies: 'All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head.' 7 ] ，其中前面的嘲弄报价的sanhedrists ，明确适用的痛苦和揶揄，其中弥赛亚是接受从他的敌人： '所有他们认为，看到我笑，我蔑视：他们拍摄了唇，他们摇摇头。 ' [b Yalkut on Is.并[ b亚尔库特的是。 lx.中心LX 。 vol.第一卷。 ii.二。 p.体育 56 d, lines 12 &c, from bottom] [2 Meyer actually commits himself to the statement, that Ps. 56发展，线， 12及C ，从底部] [ 2迈耶其实承诺自己的声明，即常任秘书长。 xxii.二十二。 was not Messianically applied by the Jews.是不是messianically适用的犹太人。 Other writers follow his lead.其他作家追随他的带头作用。 The objection, that the Sanhedrists could not have quoted this verse, as it would have branded them as the wicked persons described in the Psalm, has no force when we remember the loose way in which the Jews were in the habit of quoting the Old Testament.]反对，认为sanhedrists不能所引述的这首诗，因为这将有品牌，作为他们邪恶的人形容，在诗篇，已没有任何力量，当我们记得松散，以何种方式在犹太人的习惯，引用旧约。 ]
The derision of the Sanhedrists under the Cross was, as previously stated, not entirely spontaneous, but had a special motive.该揶揄的sanhedrists下，在十字架上，如前所述，并非完全自发的，但有一个特别的动机。 The place of Crucifixion was close to the great road which led from the North to Jerusalem.地点在十字架上是接近的伟大道路，导致由北到耶路撒冷。 On that Feast-day, when, as there was no law to limit, as on the weekly day of rest, locomotion to a 'Sabbath day's journey,' many would pass in and out of the City, and the crowd would naturally be arrested by the spectacle of the three Crosses.就这一盛宴-天，当，因为没有法律限制，作为对每周一天的休息，运动，以'安息日的征程中， '很多人会通过，并在出城，人群自然会被拘捕由壮观的三个十字架。 Equally naturally would they have been impressed by the titulus over the Cross of Christ.同样，自然将他们已留下深刻的印象，由职称以上的基督的十字架。 The words, describing the Sufferer as 'the King of the Jews,' might, when taken in connection with what was known of Jesus, have raised most dangerous questions.的话，描述患者的'国王的犹太人， '可能，当所采取的结合是什么有名的耶稣，所提出的最危险的问题。
And this the presence of the Sanhedrists was intended to prevent, by turning the popular mind in a totally different direction.这在场的sanhedrists的意图是为了防止，把流行的记在一个完全不同的方向。 It was just such a taunt and argumentation as would appeal to that coarse realism of the common people, which is too often misnamed 'common sense.'这只是这样的嘲讽和论证，作为会呼吁说，粗现实主义的普通百姓，这是往往命名有误的共同意识。 St. Luke significantly ascribes the derision of Jesus only to the Rulers, [3 The words, 'with them,' in St. Luke xxiii.圣卢克显着赋予该揶揄耶稣只有统治者， [ 3的话， '他们， '在圣卢克二十三。 35, are spurious.] and we repeat, that that of the passers by, recorded by St. Matthew and St. Mark, was excited by them. 35 ，是虚假的。 ] ，我们重复，那该由途人，所录得的圣马太和圣马克，是激发他们。 Thus here also the main guilt rested on the leaders of the people.因此，这里也是主要的罪恶感休息，对领导人的人民群众。 [4 St. Mark introduces the mocking speeches (xv. 29) by the particle ova ('Ah') which occurs only here in the NT It is evidently the Latin 'Vah,' an exclamation of ironical admiration. [ 4圣马克介绍了嘲弄的发言（ xv. 29日）由粒子卵子（ '啊' ） ，其中只发生在这里的NT ，这是很显然，拉美' vah ， '一个惊叹号的讽刺钦佩。 (See Bengel and Nebe, ad loc.) The words literally were: 'Ha! （见bengel和nebe ，广告同上。 ）的话从字面上来看： '公顷！ the downbreaker of the sanctuary and upbuilding it in three days, save Thyself.'该downbreaker的庇护所的建立和它在3天，节省你自己。 Except the introductory particle and the order of the words, the words are the same in St. Matthew.除介绍粒子和字词的顺序，换言之是相同的，在圣马太。 The is used in the sense of a substantive (comp. Winer, Gram. p. 122, and especially p. 316).]该是用在意识实质性（ comp.温纳，克。页122 ，特别是第316页） 。 ]
One other trait comes to us from St. Luke, confirming our impression that his account was derived from one who had stood quite close to the Cross, probably taken official part in the Crucifixion.另一项特质来，我们从圣卢克，证实了我们的印象是，他的帐户是来自一谁经受了相当接近的交叉，可能采取官方的一部分，在十字架上。 St. Matthew and St. Mark merely remark in general, that the derision of the Sanhedrists and people was joined in by the thieves on the Cross.圣马太和圣马克的说法，只是在一般认为，揶揄的sanhedrists和人民一起，在由窃贼在十字架上。 [5 The language of St. Matthew and St. Mark is quite general, and refers to 'the thieves;' that of St. Luke is precise and detailed. [ 5语言圣马太和圣马克是很一般，是指'小偷; '的圣卢克是准确和详细。 But I cannot agree with those who, for the sake of 'harmony,' represent the penitent thief as joining in his comrade's blasphemy before turning to Christ.但我不能同意那些谁，为了'和谐'代表忏悔小偷作为加入在他的同志的亵渎之前，谈到基督。
I do not deny, that such a sudden change might have taken place; but there is no evidence for it in the text, and the supposition of the penitent thief first blaspheming gives rise to many incongruities, and does not seem to fit into the text.] A trait this, which we feel to be not only psychologically true, but the more likely of occurrence, that any sympathy or possible alleviation of their sufferings might best be secured by joining in the scorn of the leaders, and concentrating popular indignation upon Jesus.我不否认，这样的突然改变，可能已经发生，但目前并没有证据显示它在文本中，假设的忏悔小偷的第一亵渎引起许多不协调，似乎并不适合到文本。 ]一特质，这，这是我们的感觉不仅在心理上的真实，但更可能发生，任何同情或尽可能减轻他们的苦难可能的最佳所担保的加入，在鄙薄的领导人，集中流行的愤慨后，耶稣。 But St. Luke also records a vital difference between the two 'robbers' on the Cross.但圣卢克也记录了至关重要的，两者'劫匪'在十字架上。 [1 Tradition names the impenitent thief Gestas, which Keim identifies with, silenced, hardened, although the derivation seems to me forced. [ 1传统名称impenitent小偷gestas ， keim认同，压制，硬化，虽然推导在我看来，强迫。
The penitent thief is called Dysmas, which I would propose to derive from in the sense of 'the setting,' viz, of the sun: he who turns to the setting sun.该忏悔小偷是所谓的dysmas ，我会建议来自在意识'的设置， '即，太阳：他谁轮流斜阳。 Sepp very fancifully regards the penitent thief as a Greek (Japhetisch), the impenitent as a negro.] The impenitent thief takes up the jeer of the Sanhedrists: 'Art Thou not the Christ? sepp非常fancifully关于忏悔小偷作为一个希腊（ japhetisch ） ， impenitent ，作为黑人。 ] impenitent小偷采取了jeer的sanhedrists ： '艺术你不是基督？ [2 So according to the right reading.] Save Thyself and us!' [ 2 ，所以根据权利读。 ]保存你自己和我们的！ The words are the more significant, alike in their bearing on the majestic calm and pitying love of the Saviour on the Cross, and on the utterance of the 'penitent thief,' that, strange as it may sound, it seems to have been a terrible phenomenon, noted by historians, [3 See the quotations in Nebe, ii.字是更重要的，都在他们的关系就在雄壮的平静和pitying爱的救世主在十字架上，以及对话语的'忏悔小偷， ' ，奇怪，因为它听起来可能，这似乎已成为可怕的现象，指出，由历史学家， [ 3见报价在nebe ，二。 258.] that those on the cross were wont to utter insults and imprecations on the onlookers, goaded nature perhaps seeking relief in such outbursts. 258 。 ]那些在十字架上被wont说出侮辱和imprecations对围观者， goaded的性质，或许寻求救济，在这样的爆发。 Not so when the heart was touched in true repentance.并非如此，当心脏触及真正的悔改之意。
If a more close study of the words of the 'penitent thief' may seem to diminish the fulness of meaning which the traditional view attaches to them, they gain all the more as we perceive their historic reality.如果有更密切的研究的话， '忏悔小偷'看起来可能削弱fulness的意义，其中的传统观点的重视，他们得到的一切，更是我们察觉到他们的历史现实。 His first words were of reproof to his comrade.他的第一句话的谴责他的同志。 In that terrible hour, amidst the tortures of a slow death, did not the fear of God creep over him, at least so far as to prevent his joining in the vile jeers of those who insulted the dying agonies of the Sufferer?在这可怕小时，中，折磨一个缓慢死亡，没有恐惧上帝的蠕变超过他，至少到目前为止，以防止他的加入，在恶劣jeers那些谁侮辱了死亡的痛苦的受害者？ [4 'Dost not thou even fear God, seeing thou art in the same condemnation?' [ 4 '除此以外，没有你，甚至恐惧的上帝，看到你的艺术在相同的谴责呢？ Condemnation here means that to which one is condemned: the sufferings of the cross; and the expostulation is: Suffering as thou art like Him and me, canst thou join in the jeers of the crowd?谴责在这里是指以哪一个是谴责：痛苦的十字架;和谏是：苦难，作为你的艺术一样，他和我， canst你加入，在jeers的人群？ Dost thou not even fear God, should not fear of Him now creep over thy soul, or at least prevent thee from insulting the dying Sufferer?除此以外，你甚至不害怕上帝，不应该害怕他现在的蠕变超过你的灵魂，或至少防止你从侮辱性的垂死患者？ And this all the more, since the circumstances are as immediately afterwards described.]而这一切更多，因为情况是，随即进行描述。 ]
And this all the more, in the peculiar circumstances.而这一切，更在特殊情况。 They were all three sufferers; but they two justly, while He Whom he insulted had done nothing amiss.他们都是三个患者，但他们两个公正，而他的人侮辱他做了什么不妥。 From this basis of fact, the penitent rapidly rose to the height of faith.在此基础上，事实上，忏悔迅速上升到的高度信心。 This is not uncommon, when a mind is learning the lessons of truth in the school of grace.这是并不罕见，当记是学习的教训，真理，在学校的宽限期。 Only, it stands out here the more sharply, because of the dark background against which it is traced in such broad and brightly shining outlines.只是，它站在这里，更大幅增加，因为黑暗的背景，它是追查在这种广泛和灿烂的光辉概述。 The hour of the deepest abasement of the Christ was, as all the moments of His greatest Humiliation, to be marked by a manifestation of His Glory and Divine Character, as it were, by God's testimony to Him in history, if not by the Voice of God from heaven.一小时的最深切的abasement的基督，因为所有的时刻，他最大的屈辱，标志体现了他的荣耀和神圣的性质，因为它被中，上帝的证词，他在历史上，如果不是由声音上帝从天上。 And, as regarded the 'penitent' himself, we notice the progression in his soul.而且，正如把'忏悔'自己，我们看到的进展，在他的灵魂。
No one could have been ignorant, least of all those who were led forth with Him to crucifixion, that Jesus did not suffer for any crime, nor for any political movement, but because He professed to embody the great hope of Israel, and was rejected by its leaders.没有人可以一直无知，至少所有那些谁被带往提出与他在十字架上，耶稣并没有遭受任何罪行，也不为任何政治运动，而是因为他professed ，体现了极大的希望，以色列和被驳回其领导人。 And, if any had been ignorant, the 'title' over the Cross and the bitter enmity of the Sanhedrists, which followed Him with jeers and jibes, where even ordinary humanity, and still more Jewish feeling, would have enjoined silence, if not pity, must have shown what had been the motives of 'the condemnation' of Jesus. ，如果任何已无知， '标题'超过十字架上的痛苦敌意的sanhedrists ，随后他与jeers和jibes ，即使普通的人类，还有更多的犹太人的感觉，会责成沉默，如果不是很可惜，必须有证明什么已的动机， '谴责'的耶稣。 But, once the mind was opened to perceive all these facts, the progress would be rapid.但是，一旦考虑到开放的看法，所有这些事实，进度会较快。 In hours of extremity a man may deceive himself and fatally mistake fear for the fear of God, and the remembrance of certain external knowledge for spiritual experience.在小时的肢体，一名男子可能自欺欺人和致命的错误，恐惧的恐惧上帝，和纪念某些外部知识的精神体验。 But, if a man really learns in such seasons, the teaching of years may be compressed into moments, and the dying thief on the Cross might outdistance the knowledge gained by Apostles in their years of following Christ.但是，如果一个男人真的学会在这样的季节，教学年可能会压缩成的时刻，和死亡的小偷在十字架上，可能outdistance所获得的知识是由使徒们在其多年的下列基督。
One thing stood out before the mind of the 'penitent thief,' who in that hour did fear God.一件事，站出来之前，心中的'忏悔小偷， '谁在这方面小时没有恐惧上帝。 Jesus had done nothing amiss.耶稣做了什么不妥。 And this surrounded with a halo of moral glory the inscription on the Cross, long before its words acquired a new meaning.这包围与光环的道德光荣，题词在十字架上，前不久其言，获得了新的含义。 But how did this Innocent One bear Himself in suffering?但如何做这个无辜的一紧自己的痛苦？ Right royally, not in an earthly sense, but in that in which alone He claimed the Kingdom. royally的权利，而不是在一个俗世的意义，但在这方面，其中，仅他声称英国。 He had so spoken to the women who had lamented Him, as His faint form could no longer bear the burden of the Cross; and He had so refused the draught that would have deadened consciousness and sensibility.他曾使发言的妇女谁曾哀叹他，因为他微弱的形式，再也无法承受的负担过;他，所以拒绝了吃水将有deadened的自觉性和敏感性。
Then, as they three were stretched on the transverse beam, and, in the first and sharpest agony of pain, the nails were driven with cruel stroke of hammer through the quivering flesh, and, in the nameless agony that followed the first moments of the Crucifixion, only a prayer for those who in ignorance, were the instruments of His torture, had passed His lips.然后，因为他们3人拉对横向束，并在第一和最大的痛苦，疼痛，指甲被逐出与残忍中风锤通过quivering肉，并在无名的痛苦，随后的第一时刻的在十字架上，只有祈祷，为那些在谁的无知，文书，他酷刑，已通过他的嘴唇。 And yet He was innocent, Who so cruelly suffered.但他是无辜的，谁因此遭受的残酷。 All that followed must have only deepened the impression.所有其次必须有只有加深印象。 With what calm of endurance and majesty of silence He had borne the insult and jeers of those who, even to the spiritual unenlightened eye, must have seemed so infinitely far beneath Him!与平静的耐力和英国的沉默，他承担了侮辱和jeers那些谁，甚至到了精神unenlightened的眼睛，必须有似乎使无限远下方他！ This man did feel the 'fear' of God, who now learned the new lesson in which the fear of God was truly the beginning of wisdom.这名男子没有感受到的恐惧'上帝，谁现在据悉，新的教训，在其中的恐惧，上帝是真正智慧的开端。 And, once he gave place to the moral element, when under the fear of God he reproved his comrade, this new moral decision because to him, as so often, the beginning of spiritual life. ，一旦他给的地方，道德的元素，当根据的恐惧上帝，他谴责他的同志，这种新的道德决定，因为他说，如此，往往开始的精神生活。 Rapidly he now passed into the light, and onwards and upwards: 'Lord, remember me, when Thou comest in Thy Kingdom!'很快，他现在通过成为轻，起向上： '主啊，记得我，当你在你的伦理学英国！
The familiar words of our Authorised Version, 'When Thou comest into Thy Kingdom', convey the idea of what we might call a more spiritual meaning of the petition.熟悉的话，我们的授权版本， '当你伦理学进入祢英国' ，传达的理念是什么，我们可能要求更精神意义的请愿书。 But we can scarcely believe, that at that moment it implied either that Christ was then going into His Kingdom, or that the 'patient thief' looked to Christ for admission into the Heavenly Kingdom.但我们可以几乎不相信，在那一刻它意味着无论是基督当时进入他的王国，或者说'病人小偷'期待基督为获准进入天国。 The words are true to the Jewish point of vision of the man.的话是否属实向犹太点的视野，该名男子。 He recognised and owned Jesus as the Messiah, and he did so, by a wonderful forthgoing of faith, even in the utmost Humiliation of Christ.他承认和国有耶稣是弥赛亚，他这样做，由一个美好的forthgoing的信仰，即使在最大的羞辱基督。 And this immediately passed beyond the Jewish standpoint, for he expected Jesus soon to come back in His Kingly might and power, when he asked to be remembered by Him in mercy.这立即通过超出了犹太人的立场，因为他预计耶稣尽快回来，在他的王道，可能和权力，当他询问，必须记住，他在怜悯。
And here we have again to bear in mind that, during the Life of Christ upon earth, and, indeed, before the outpouring of the Holy Ghost, men always first learned to believe in the Person of the Christ, and then to know His teaching and His Mission in the forgiveness of sins.在这里，我们再次须紧记，在生活的基督后，地球，而事实上，之前，源源不断的圣灵，男人总是首先据悉，相信在该人的基督，然后知道他的教学和他的使命，在宽恕的罪孽。 It was so in this case also.就这样在这种情况下也。 If the 'penitent thief' had learned to know the Christ, and to ask for gracious recognition in His coming Kingdom, the answering assurance of the Lord conveyed not only the comfort that his prayer was answered, but the teaching of spiritual things which he knew not yet, and so much needed to know.如果'忏悔小偷'的教训知道基督，并要求大方承认，在他未来的英国，回答保证主转达了，不仅舒适，他的祈祷是回答，但教学的精神的东西，他知道尚未，和这么多需要知道。
The 'patient' had spoken of the future, Christ spoke of 'to-day'; the penitent had prayed about that Messianic Kingdom which was to come, Christ assured him in regard to the state of the disembodied spirits, and conveyed to him the promise that he would be there in the abode of the blessed, 'Paradise', and that through means of Himself as the Messiah: 'Amen, I say unto thee, To-day with Me shalt thou be in the Paradise.' (Luke 23:43) Thus did Christ give him that spiritual knowledge which he did not yet process, the teaching concerning the 'to-day,' the need of gracious admission into Paradise, and that with and through Himself, in other words, concerning the forgiveness of sins and the opening of the Kingdom of Heaven to all believers. '病人'曾谈到未来，以基督的'天' ;忏悔祈祷了约认为，弥赛亚英国这是来，基督向他保证，在考虑到国家的disembodied精神，并转达了他的承诺，他将有在该居留权的有福了， '天堂' ，并通过自己的手段，作为弥赛亚： '阿，我实在告诉你，到天跟我shalt你在天堂』 （路加福音23时43分） ，因此基督给他说，精神文明知识，他还没有过程中，教学有关的'天'的需要，大方获准进入天堂，并且通过与自己，换句话说，有关罪的赦免和开放天国的所有信徒。 This, as the first and foundation-creed of the soul, was the first and foundation-fact concerning the Messiah.这一点，作为第一和基础-信仰的灵魂，是第一次和基础的事实有关弥赛亚。
This was the Second Utterance from the Cross.这是第二话语从十字架上。 The first had been of utter self-forgetfullness; the second of deepest, wisest, most gracious spiritual teaching.第一已经完全的自我forgetfullness ;第二深切的，明智的，最亲切的精神教学。 And, had He spoken none other than these, He would have been proved to be the Son of God.和，他发言的莫过于这些，他将被证明是上帝的儿子。 [1 Fully to understand it, we ought to realise what would be the Jewish ideas of the 'penitent thief,' and what his understanding of the words of Christ. [一，充分认识它，我们应该明白，会有什么犹太思想的'忏悔小偷，和他有什么了解有关基督的话。 Broadly, one would say, that as a Jew he would expect that his 'death would be expiation of his sins.'广泛地说，一会说，作为一个犹太人，他预计他的死亡将expiation他的捷联惯导系统。 Thoughts of need of forgiveness through the Messiah would not therefore come to him.思想的需要，宽恕通过弥赛亚不会因此来他。 But the words of Christ must have supplied all this.但基督的话，必须提供这一切。 Again when Christ spoke of 'Paradise,'再次，当以基督的'天堂'
His hearer would naturally understand that part of Hades in which the spirits of the righteous dwelt till the Resurrection.他的言外自然会明白的一部分，哈迪斯在其中的精神，正义的花，直到复活。 On both these points there are so many passengers in Rabbinic writings that it is needless to quote (see for ex. Westein, ad loc., and our remarks on the Parable of Lazarus and Dives).就这两点有这么多的乘客在犹太法师著作，这是不用引号（见特惠。 westein ，广告同上。 ，我们的言论寓言拉撒路和潜水） 。 Indeed, the prayer: let my death be the expiation of my sins, is still in the Jewish office for the dying, and the underlying dogma is firmly rooted in Rabbinic belief.事实上，祈祷：让我的死是expiation我的捷联惯导系统，仍是在犹太办事处的消亡，以及背后的教条，是深深植根于犹太法师的信念。 The words of our Lord, so far from encouraging this belief, would teach him that admission to Paradise was to be granted by Christ.的话，我们的主，直至目前为止，从鼓励这一信念，将教导他说，入学的天堂，是为了获得由基督。 It is scarcely necessary to add, that Christ's words in no way encouraged the realistic conceptions which Judaism attached to Paradise.这是几乎要补充一点，基督的话，在没有办法鼓励现实的观念，其中犹太教重视的天堂。 In Biblical Hebrew the word is used for a choice garden: in Eccl.在希伯来语圣经一词是用于选择花园：在传道书。 ii.二。 5; Cant.五; cannot 。 iv.四。 13; Nehem.第13条; nehem 。 ii.二。 8. 8 。 But in the LXX.但是，在lxx 。 and the Apocr.和apocr 。 the word is already used in our sense of Paradise.一词已被用来在我们的意识天堂。 Lastly, nothing which our Lord had said to the 'penitent thief' about being 'to-day' with Him in Paradise, is in any way inconsistent with, rather confirms, the doctrine of the Descent into Hades.]最后，没有哪我们的主曾表示，以'忏悔小偷'被'天'与他在天堂，是在以任何方式不符合，而不是证实，该学说的后裔到地狱。 ]
Nothing more would require to be said to the 'penitent' on the Cross.没有更多的要求，以说是'忏悔'在十字架上。 The events which followed, and the words which Jesus would still speak, would teach him more fully than could otherwise have been done.事件之后，以及耶稣的话仍然会发言，会教他更充分地比，否则可能已经完成。 Some hours, probably two, had passed since Jesus had been nailed to the Cross.几个小时，大概二，已通过以来，已耶稣钉十字架。 We wonder how it came that St. John, who tells us some of the incidents with such exceeding particularity, and relates all with the vivid realisation of a most deeply interested eyewitness, should have been silent as to others, especially as to those hours of derision, as well as to the conversion of the penitent thief.我们不知道它如何来表示，圣约翰，谁告诉我们，一些事件与这种超过的特殊性，以及涉及所有与生动的变现一个最深刻的有兴趣的现场目击者，应已沉默，以其他人，尤其是作为那些小时揶揄，以及作为转换的忏悔小偷。 His silence seems to us to have been due to absence from the scene.他的沉默在我们看来，已是由于没有从现场。 We part company with him after his detailed account of the last scene before Pilate.我们的一部分，公司与他后，他详细交代的最后场面之前，彼拉多。 [a St. John xix. [圣约翰十九。 2-16] 2月16日]
The final sentence pronounced, we suppose him to have hurried into the City, and to have acquainted such of the disciples as he might find, but especially those faithful women and the Virgin-Mother, with the terrible scenes that had passed since the previous evening.最后宣判的刑期，我们假设他有赶紧到城市，并有熟悉此类的门徒，因为他可能会发现，但特别是那些忠实的妇女和维尔京-母亲，与可怕的场景已通过以来，前一天晚上。 Thence he returned to Golgotha, just in time to witness the Crucifixion, which he again describes with peculiar fulness of details.他再返回golgotha ，只是在时间的见证在十字架上，他又介绍了与特有的fulness的细节。 [b vv.并[ b的VV 。 17-24] When the Saviour was nailed to the Cross, St. John seems once more to have returned to the City, this time, to bring back with him those women, in company of whom we now find him standing close to the Cross. 17-24 ]当救世主被钉在十字架上圣约翰似乎再次向已返回城市，这个时候，带回他的这些妇女，在公司的人现在我们发现他站在靠近两岸。 A more delicate, tender, loving service could not have been rendered than this.一个更微妙的，招标，热爱服务不能已变得比这个。 Alone, of all the disciples, he is there, not afraid to be near Christ, in the Palace of the High-Priest, before Pilate, and now under the Cross.单，所有的弟子，他是在那里，不害怕被附近的基督，在故宫的高神父，前彼拉多，而现在，根据两岸关系。
And alone he renders to Christ this tender service of bringing the women and Mary to the Cross, and to them the protection of his guidance and company.和他单独使基督这次招标的服务，使妇女和玛丽向交叉，并且向他们保护他的指导和公司。 He loved Jesus best; and it was fitting that to his manliness and affection should be entrusted the unspeakable privilege of Christ's dangerous inheritance.他爱耶稣最好的;这是装修时表示，据他manliness和爱戴，应赋予的无法形容的特权，基督的危险继承。 [1 The first impression left is, of course, that the 'brothers' of Jesus were not yet, at least in the full sense, believers. [ 1的第一印象留下的，当然是说'兄弟'耶稣还没有，至少在完整意义上，信徒。 But this does not by any means necessarily follow, since both the presence of John under the Cross, and even his outward circumstances, might point him out as the most fit custodian of the Virgin-Mother.不过，这并不以任何方式不一定，因为这两个在场的约翰下，两岸关系，甚至他的离港的情况下，可能点，把他作为最适合的保管人，美属维尔京-母亲。 At the same time it seems the more likely supposition, that the brothers of Jesus were converted by the appearance to James of the Risen One (1 Cor. xv. 7).]在同一时间，似乎更有可能的假设，即兄弟耶稣被转换，由外观詹姆斯复活一（ 1肺心病。第十五7段） 。 ]
The narrative [a St. John xix.叙事[圣约翰十九。 25-27] leaves the impression that with the beloved disciple these four women were standing close to the Cross: the Mother of Jesus, the Sister of His Mother, Mary the wife of Clopas, and Mary of Magdala. 25日至27日]叶片的印象是，与心爱的弟子这四个妇女站在靠近两岸：耶稣的母亲，妹妹，他的母亲，玛丽的妻子clopas ，和玛丽的magdala 。 [2 This view is now generally adopted.] A comparison with what is related by St. Matthew [b St. Matt. [ 2 ，这种观点是现在普遍采用。 ]比较什么是相关的，由圣马太并[ b圣马特。 xxvii.二十七。 55] and St. Mark [c St. Mark xv. 55 ]和圣马克[中圣马克十五。 40, 41] supplies further important particulars. 40 ， 41 ]用品进一步重要详情。 We read there of only three women, the name of the Mother of our Lord being omitted.我们有阅读的仅有的三个妇女，名称的母亲，我们的主被省略。 But then it must be remembered that this refers to a later period in the history of the Crucifixion.但后来，它必须记住，这是指一后期在历史上的十字架。 It seems as if John had fulfilled to the letter the Lord's command: 'Behold thy mother,' (John 19:26-27) and literally 'from that very hour' taken her to his own home.看来，如果约翰已经履行了该信主的命令： '看哪，你的母亲， ' （约翰福音19:26-27 ）和从字面上'从很小时'采取的她，他自己的家。 If we are right in this supposition, then, in the absence of St. John, who led away the Virgin-Mother from that scene of horror, the other three women would withdraw to a distance, where we find them at the end, not 'by the Cross,' as in St. John xix.如果我们的权利，在这方面的假设，那么，在缺乏圣约翰，谁主导了美属维尔京-母亲从现场的恐怖，其他3名妇女将撤回到的距离，我们在那里找到他们在去年底，而不是'由两岸，作为在圣约翰十九。 25, but 'beholding from afar,' and now joined by others also, who had loved and followed Christ. 25 ，但' beholding从远处， '现在加入由他人同时，谁曾经爱戴和其次是基督。
We further notice that, the name of the Virgin-Mother being omitted, the other 'three are the same as mentioned by St. John; only, Mary of Clopas is now described as 'the mother of James and Jose,' [3 There is, of course, the difficulty that Judas (Lebbaeus) and Simon Zelotes are not here mentioned as her sons.我们另行通知，名称美属维尔京-母亲被省略，其他三是一样的所提到的圣约翰;只，玛丽的clopas是现在形容为'的母亲，詹姆斯和圣何塞， ' [ 3有是的，当然困难犹大（ lebbaeus ）和西蒙zelotes不是在这里提到她的儿子。 But they may have been her stepsons, or there may have other reasons for the omission.但他们可能已被她的stepsons ，或可能有其他原因为遗漏。 'Judas of James' could scarcely have been the son of James, and Simon is expressly mentioned by Hegesippus as the son of Clopas.] and Christ's Mother's Sister' as 'Salome' [d St. Mark] and 'the mother of Zebedee's children.' '犹大的詹姆斯可以几乎已的儿子詹姆斯，和西蒙是明确提到由hegesippus作为儿子clopas 。 ]和基督的母亲的妹妹'作为'莎乐美' [ d圣马克]和'的母亲zebedee的孩子。 [e St. Matthew] Thus Salome, the wife of Zebedee and St.John's mother, was the sister of the Virgin, and the beloved disciple the cousin (on the mother's side) of Jesus, and the nephew of the Virgin. [以电子圣马太]因此，莎乐美，妻子zebedee和st.john '的母亲，妹妹，维尔京，和心爱的弟子表姐（对母亲的副作用）的耶稣，和侄子美属维尔京。 This also helps to explain why the care of the Mother had been entrusted to him.这也有助于解释为何对母亲的照顾已委托给他。
Nor was Mary the wife of Clopas unconnected with Jesus.也不是玛丽的妻子clopas无关，与耶稣。 What we have every reason to regard as a trustworthy account [f Hegesippus in Euseb.什么我们有一切理由方面，作为一个值得信赖的帐户[法hegesippus在euseb 。 HE iii.他三。 11 and iv. 11月及四。 22] describes Clopas as the brother of Joseph, the husband of the Virgin. 22日]描述clopas作为的兄弟约瑟夫，丈夫的美属维尔京。 Thus, not only Salome as the sister of the Virgin, but Mary also as the wife of Clopas, would, in a certain sense, have been His aunt, and her sons His cousins.因此，不仅作为莎乐美的妹妹，维尔京，但玛丽也作为妻子clopas ，会，在某种意义上说，已被他的姑姑，和她的儿子，他的表亲。
And so we notice among the twelve Apostles five cousins of the Lord: the two sons of Salome and Zebedee, and the three sons of Alphaeus or Clopas [1 Alphaeus and Clopas are the same name.所以我们的通知，其中十二使徒五堂兄弟的主：两个儿子的莎乐美和zebedee ，和三个儿子的阿尔菲厄斯或clopas [ 1阿尔菲厄斯和clopas是相同的名称。 The first occurs in the Babylon Talmud as Ilphai, or Ilpha [ ] as in R. haSh.第一次是发生在巴比伦塔木德作为ilphai ，或ilpha [ ]作为在r.哈希。 17 b, and often; the other in the Jerusalem Talmud as Chilphai [ ] , as for ex. 17 B ，以及经常;其他，在耶路撒冷犹太法典作为chilphai [ ] ，至于前。 in Jer.在哲。 B. Kama 7 a.] and Mary: James, Judas surnamed Lebbaeus and Thaddaeus, and Simon surnamed Zelotes or Cananaean.乙卡马七甲]和玛丽：詹姆斯，犹大姓lebbaeus和thaddaeus ，和Simon姓zelotes或cananaean 。 [2 I regard the Simon Zelotes of the list of Apostles as the Simon son of Clopas, or Alphaeus, of Hegesippus, first, because of his position in the lists of the Apostles along with the two other sons of Alphaeus; secondly, because, as there were only two prominent Simons in the NT (the brother of the Lord, and Zelotes), and Hegesippus mentions him as the son of Clopas, it follows that the Simon son of Clopas was Simon Zelotes. [ 2 ，我认为西门zelotes的名单使徒作为西蒙的儿子clopas ，或阿尔菲厄斯， hegesippus ，一是因为他的立场在名单使徒随着其他两个儿子阿尔菲厄斯;第二，因为，由于当时只有两个突出的Simons ，在新台币（的兄弟勋爵，并zelotes ） ，和hegesippus提到他的儿子clopas ，它如下认为，西蒙的儿子clopas是西蒙zelotes 。 Levi Matthew was, indeed, also a son of Alphaeus, but we regard this as another Clopas than the husband of Mary.]利维马修是，事实上，也是一个儿子，阿尔菲厄斯，但我们认为这是另一种clopas比丈夫玛丽。 ]
We can now in some measure realise events.现在，我们可以在一定程度上实现的事件。 When St. John had seen the Saviour nailed to the Cross, he had gone to the City and brought with him for a last mournful farewell the Virgin, accompanied by those who, as most nearly connected with her, would naturally be with her: her own sister Salome, the sister-in-law of Joseph and wife (or more probably widow) of Clopas, and her who of all others had experienced most of His blessed power to save, Mary of Magdala.当圣约翰看到了救世主钉在十字架上，他曾到市带来了他最后的哀痛告别童贞，伴随着那些谁，作为最近与她的，自然会与她：她自己的妹妹莎乐美，妹妹-在法律的约瑟夫和妻子（或更多可能的遗孀） clopas ，和她谁所有其他人经历过他的大部分有福的权力，储存，玛丽的magdala 。 Once more we reverently mark His Divine calm of utter self-forgetfulness and His human thoughtfulness for others.我们再次reverently马克他的神的平静彻底自我健忘和他的人体贴别人。 As they stood under the Cross, He committed His Mother to the disciple whom He loved, and established a new human relationship between him and her who was nearest to Himself.因为他们站在下，两岸关系，他承诺他的母亲向弟子，其中他爱，并设立了一个新的人类之间的关系，他和她谁是最接近自己。 [3 Incongruous though the interruption be, we cannot help noticing that the introduction of such a scene seems inconsistent with the whole theory of an Ephesian authorship of the Fourth Gospel. [ 3格格不入，虽然中断，我们不能帮助看到采用这种场景，似乎不符合整个理论的一ephesian作者第四福音。
On the other hand, it displays evidence of the true human interest of an actor in the scene.] And calmly, earnestly, and immediately did that disciple undertake the sacred charge, and bring her, whose soul the sword had pierced, away from the scene of unutterable woe to the shelter of his home.在另一方面，它显示的证据，真正的人类的利益，一个演员在现场。 ]和冷静，认真，并立即这样做弟子的神圣承诺负责，并带来她的，其灵魂之剑已戳穿了，脱离现场unutterable祸的庇护他的家。 [4 Nothing is really known of the later history of the Blessed Virgin.] And this temporary absence of John from the Cross may account for the want of all detail in his narrative till quite the closing scene. [ 4无关，实在是已知的后来的历史之美属维尔京。 ] ，这暂时缺席，约翰从十字架上可能帐户，为想所有细节在他的叙事到相当闭幕现场。 [a St. John xix. [圣约翰十九。 28.] 28 。 ]
Now at last all that concerned the earthward aspect of His Mission, so far as it had to be done on the Cross, was ended.现在，在去年所有关注地向方面，他的使命，直至目前为止，因为它需要做在十字架上，是结束。 He had prayed for those who had nailed Him to it, in ignorance of what they did; He had given the comfort of assurance to the penitent, who had owned His Glory in His Humiliation; and He had made the last provision of love in regard to those nearest to Him.他曾祈祷，为那些谁钉在了他的话，在无知，他们所做的，他给了舒适的保证，向忏悔，谁拥有了他的荣耀在他的屈辱;和他已作出最后提供的爱情方面那些最接近他。 So to speak, the relations of His Humanity, that which touched His Human Nature in any direction, had been fully met.可以这么说，关系他的人性，即触及他的人性在任何方向，已得到充分满足。 He had done with the Human aspect of His Work and with earth.他的所作所为与人权方面，他的工作和与地球。 And, appropriately, Nature seemed now to take sad farewell of Him, and mourned its departing Lord, Who, by His Personal connection with it, had once more lifted it from the abasement of the Fall into the region of the Divine, making it the dwelling-place, the vehicle for the manifestation, and the obedient messenger of the Divine.和，适当的，性质似乎现在采取伤心告别的他，悼念其离境主，谁，由他个人的结合，更曾一度取消了它从abasement的下降，进入该地区的神，使它成为居住地点，车辆的表现，和听话的信使神。
For three hours had the Saviour hung on the Cross. 3个小时了救世主红在十字架上。 It was midday.这是中午。 And now the Sun was craped in darkness from the sixth to the ninth hour.现在太阳craped在黑暗中从第六至第九小时。 No purpose can be served by attempting to trace the source of this darkness.没有目的，可以送达试图追查来源，这黑暗。 It could not have been an eclipse, since it was the time of full moon; nor can we place reliance on the later reports on this subject of ecclesiastical writers.它不能一直是Eclipse的，因为它是时间的满月;我们也不能发生依赖于稍后的报告对这个问题的教会作家。 [1 I do not think the testimony of Phlegon, as quoted by Eusebius, is available (see the discussion in Wieseler's Synopse, p. 387, note 1). [ 1 ，我不认为证词phlegon ，所引述的尤西比乌斯，是可用的（见讨论在维泽勒的synopse ， 387页，注1 ） 。 Still, if the astronomical calculations of Ideler and Wurm are correct, 'the eclipse' recorded by Phlegon [whether 'eclipse' in the scientific sense, or 'darkness,'] would have taken place in the very year of our Lord's death, AD 29, but, as they reckon, on November 24.还有，如果天文数字的计算ideler和wurm是正确的话， '偏食'所录得的phlegon [是否'偏食'在科学意义上说，或'黑暗， ' ] ，将已经发生了非常今年我们的主的死亡，广告29日，但正如他们估计， 11月24日。
I do not possess the special knowledge requisite to verify these calculations; but that it is described by Phlegon as an 'eclipse', which this could not have been, does not necessarily invalidate the argument, since he might have used the term inaccurately.我不具备必要的专业知识来验证这些计算，但它是所描述的phlegon作为一个'偏食' ，而这不可能是在没有得到，不一定无效的说法，因为他可能会使用这个词不准确。 It is in this sense that St. Luke (xxiii. 45) uses the verb, that is, if we adopt the amended reading.这是在这个意义上说，圣卢克（ xxiii. 45 ）使用的动词，即是如果我们采用经修订的读。 What Nebe writes on this subject (vol. ii. p. 301), and the illustrations of the popular use of the word from Pliny and Plutarch, deserve the most serious consideration.什么nebe写道：就这个问题（第二卷。页301 ） ，和插图普遍使用的Word ，由普林尼和普鲁塔克，最值得认真考虑。 But, I repeat, I cannot attach weight in this argument to such testimonies, nor yet to the sayings of Origen, Tertullian, &c., nor to the Acta Pilati (the ecclesiastical testimonies are discussed by Nebe, usp 299).]但是，我再说一遍，我不能够重视在这方面的论据，例如证词，也尚未向熟语的俄，良，及长，也没有向学报派拉帝（教会的证词是讨论nebe ，美国药典299 ） 。 ]
It seems only in accordance with the Evangelic narrative to regard the occurrence of the event as supernatural, while the event itself might have been brought about by natural causes; and among these we must call special attention to the earthquake in which this darkness terminated.似乎只有在根据与福音的叙述，把有关事件的发生，作为超自然的，而事件本身可能已所带来的自然原因造成的;其中我们必须呼吁特别注意地震在这黑暗的终止。 [a St. Matt. [圣马特。 xxvii.二十七。 51.] For, it is a well-known phenomenon that such darkness not infrequently precedes earthquakes. 51 。 ] ，它是一个著名的现象，这种黑暗不是不常先导地震。 On the other hand, it must be freely admitted, that the language of the Evangelists seems to imply that this darkness extended, not only over the land of Israel, but over the inhabited earth.在另一方面，它必须承认，语言的福音，似乎暗示这黑暗的延长，不仅超过了以色列的土地，但有人居住的地球。 The expression must, of course, not be pressed to its full literality, but explained as meaning that it extended far beyond Judaea and to other lands.表达当然，必须不得按下充分发挥其literality ，但解释的含义，它扩展远远超出了judaea和其他土地。
No reasonable objection can be raised from the circumstance, that neither the earthquake nor the preceding darkness are mentioned by any profane writer whose works have been preserved, since it would surely not be maintained that an historical record must have been preserved of every earthquake that occurred, and of every darkness that may have preceded it.没有合理的异议可以提出，从这种情况下，无论是地震，也不是前面的黑暗所提到的任何亵渎作家，其作品已被保留，因为它一定会无法维持一个历史记录，必须是被保存的每一个地震发生的，和每一个黑暗的可能有它之前。 [2 There are frequent notices in classical writers of eclipses preceding disastrous events or the death of great men, such as of Caesar (Nebe, usp 300). [ 2有频繁的告示，在经典作家eclipses前灾难性事件或死亡的伟人，如对凯撒（ nebe ，美国药典300 ） 。 But these were, if correctly related, eclipses in the true sense, and, as such, natural events, having in no way a supernatural bearing, and hence in no sense analogous to this 'darkness' at the Crucifixion.] But the most unfair argument is that, which tries to establish the unhistorical character of this narrative by an appeal to what are described as Jewish sayings expressive of similar expectancy.但这些都，如果正确有关， eclipses在真正意义上，和，因为这样，自然事件，绝不是一项超自然的影响，因此在没有意义的类似，这'黑暗'在十字架上。 ] ，但最不公平的论据是，它试图建立保的性质，这说明由上诉到什么被形容为犹太人的说法，表达类似的预期。
[1 So Strauss (after Wetstein) and even Keim. [ 1 ，所以斯特劳斯（后wetstein ） ，甚至keim 。 Painful as controversy is in connection with the last hours of Jesus, I would not have shrunk from contesting the positions of Keim, if I had not felt that every unprejudiced person must see, that most of them are mere assertions, without an attempt at anything like historical evidence.] It is quite true that in old Testament prophecy, whether figuratively or really, the darkening, though not only of the sun, but also of the moon and stars, is sometimes connected, not with the Coming of Messiah, still less with His Death, but with the final Judgement.痛苦的，作为争议的问题是他涉嫌与去年小时的耶稣，我也不会缩水，从争论的立场keim ，如果我不认为每一个没有偏见的人必须看到，他们大多是仅仅断言，没有企图在什么一样的历史证据。 ] ，这是很不错，在旧约圣经的预言，无论是形象或真的，变黑，虽然不是唯一的太阳，但也有月亮和星星，有时是连接，而不是与未来的弥赛亚，仍少与他的逝世，但最后的判断。 [2 Strauss (ii. p. 556), and more fully Keim (iii. p. 438, Note 3), quote Joel ii. [ 2斯特劳斯（ ii.页556 ） ，和更充分地keim （ iii.页438 ，注3 ） ，报价的Joel二。 10, 31; Amos viii. 10月31日;阿莫斯八。 9; Is.九;是。 xiii.十三。 10; 1. 10 ; 1 。 3; Job ix.三;就业九。 7; Jer.七;哲。 xv.十五。 9. 9 。 Of these passages some have no bearing, however remote, on the subject, while the others refer not to the Messiah but to the final judgement.]这些通道，一些没有影响，但是偏远，关于这一主题的，而其他是指不弥赛亚，但到了最后的判断。 ]
But Jewish tradition never speaks of such an event in connection with Messiah, or even with the Messianic judgments, and the quotations from Rabbinic writings made by negative critics must be characterised as not only inapplicable but even unfair.但犹太人的传统，从来没有谈到这样的事件在他们涉嫌与弥赛亚，或什至与弥赛亚的判断，和报价，从犹太法师的著作所作的负面批评，必须定性为，不仅不适用，但即使是不公平的。 [3 To be quite fair, I will refer to all the passages quoted in connection with the darkening of the sun as a token of mourning. [ 3到相当公平的，我会指所有通道引述他涉嫌与暗的太阳作为一个象征性的悼念。
The first (quoted by Wetstein) is from the Midrash on Lament.第一（所引述的wetstein ）是从米德拉士就慨叹。 iii.三。 28 (ed. Warsh. p. 72 a). 28日（编伯南克。第72页） 。 But the passage, evidently a highly figurative one, refers to the destruction of Jerusalem and the dispersion of Israel, and, besides the darkening of the sun, moon, and stars (not the sun only), refers to a realistic fulfilment of Nah.但通过，显然是一个高度形象化之一，是指以摧毁耶路撒冷和以色列的分散性，以及除了昏暗的太阳，月亮，和星级（没有太阳，只有） ，指的是一个现实的履行罗。 i.我。 3 and Lament.三和慨叹。 iii.三。 28 in God's walking in dust and keeping silence. 28日，在上帝的走在尘土飞扬和保持沉默。 The second quotation of Wetstein, that when a great Rabbi dies it is as portentous as if the sun went down at midday, has manifestly no bearing whatever on the matter in hand (though Strauss adduces it).第二报价wetstein ，即当一个伟大的拉比去世，这是作为portentous作为如果太阳到中午，显然并无关系，无论就此事在手（虽然施特劳斯adduces ） 。 The last and only quotation really worth mention is from Sukk.最后，只有报价，实在值得一提的是，从sukk 。 29 a.答： 29 In a somewhat lengthened statement there, the meaning of an obscuration of the sun or moon is discussed.在一个有点延长声明，意思是蒙昧的太阳或月亮讨论。 I have here to remark (1) that these phenomena are regarded as 'signs' in the sense of betokening coming judgments, such as war, famine, &c., and that these are supposed to affect various nations according as the eclipse is towards the rising or setting of the sun.我在这里的话（ 1 ） ，这些现象被视为'标志'在意识betokening来判断，如战争，饥荒，及长，而这些都是影响各国根据作为这次月食是对上升或设置的太阳。
The passage therefore can have no possible connection with such a phenomenon as the death of Messiah.通过，因此可以有没有可能涉嫌与这种现象随着死亡的弥赛亚。 (2) This is further confirmed by the enumeration of certain sins for which heavenly luminaries are eclipsed. （ 2 ） ，这是进一步证实所列举的某些捷联惯导系统为天上的灯具是黯然失色。 Some are not fit for mention, while others are such as false witness-bearing, the needless cutting down of fruit-trees, &c.有些是不适合提及，而另一些如虚假证人轴承，不用切割下来的水果树，及长 (3) But the unfairness, as well as the inaptitude, of the quotation appears from this, that only the beginning of the passage is quoted (Strauss and Keim): 'At a time when the sun is obscured, it is an evil sign to all the world,' while what follows is omitted: 'When the sun is obscured, it is an evil sign to the nations of the world; when the moon is obscured, it is an evil sign to Israel, because Israel reckons according to the moon, the nations of the world according to the sun.' （ 3 ） ，但不公平的现象，以及作为inaptitude ，报价看来，这只是开始，通过引述（斯特劳斯和keim ） ： '在的时候，太阳遮蔽，这是一个邪恶的迹象对世界所有，而以下是遗漏了： '当太阳遮蔽，这是一个邪恶的标志于世界民族之林;时，月亮是模糊，这是一个邪恶的签署对以色列，因为以色列估计，根据在月球上，世界各国都根据太阳。 And yet Wunsche (Erlauter. pp. 355, 356) quotes both that which precedes and that which follows this passage, but leaves out this passage itself.但wunsche （ erlauter.页355 ， 356 ）报价均认为，其中的先导和那些如下这段话，但遗漏了这段文字本身。 (Comp. Mechilta, p. 3 b.] （ comp. mechilta ，第3页乙]
But to return from this painful digression.但返回从这个痛苦的题外话。 The three hours' darkness was such not only to Nature; Jesus, also, entered into darkness: Body, Soul, and Spirit.三个小时的黑暗是这样的，不仅性质;耶稣，此外，进入黑暗的：身体，灵魂，和精神。 It was now, not as before, a contest, but suffering.这是现在，而不是像以前，竞赛，但痛苦。 Into this, to us, fathomless depth of the mystery of His Sufferings, we dare not, as indeed we cannot, enter.到这一点，对我们来说， fathomless深度的奥秘，他的痛苦，我们不敢，因为事实上，我们不能进入。 It was of the Body; yet not of the Body only, but of physical life.这是该机构的;尚未该机构只，但身体的生活。 And it was of the Soul and Spirit; yet not of them alone, but in their conscious relation to man and to God.它的灵魂和精神，而不是他们，而是在他们的意识的关系，人与上帝。 And it was not of the Human only in Christ, but in its indissoluble connection with the Divine: of the Human, where it reached the utmost verge of humiliation to body, soul, and spirit, and in it of the Divine, to utmost self-examination.它是不是人类，只有在基督里，但在其不可分割的联系与神：人力，而达到最大的边缘屈辱的身体，灵魂，和精神，并在它的神圣，最大的自我-考试。
The increasing, nameless agonies of the Crucifixion were deepening into the bitterness of death.日益增加的，无名的痛苦受难被深化到的辛酸死亡。 All nature shrinks from death, and there is a physical horror of the separation between body and soul which, as a purely natural phenomenon, is in every instance and overcome, and that only by a higher principle.所有的性质萎缩，从死刑，并有一个身体的恐怖分离之间的身体与灵魂，作为一个纯粹的自然现象，是在每一个个体和克服，只有通过更高的原则。 And we conceive that the purer the being the greater the violence of the tearing asunder of the bond with which God Almighty originally bound together body and soul.我们设想，该纯度的作为更大的暴力撕裂分裂的债券与真主原本地联系在一起，身体与灵魂。 In the Perfect Man this must have reached the highest degree.在完美的男子，这一定是达到最高程度。 So, also, had in those dark hours the sense of man-forsakenness and His own isolation from man; so, also, had the intense silence of God, the withdrawal of God, the sense of His God-forsakenness and absolute loneliness.因此，此外，已在那些黑暗小时的意识，人为forsakenness和他自己孤立于男子，所以，也有激烈的沉默的上帝，撤回上帝，意识，他的上帝forsakenness和绝对的孤独。
We dare not here speak of punitive suffering, but of forsakenness and loneliness.我们不敢在这里发言的惩罚的痛苦，但forsakenness和孤独。 And yet as we ask ourselves how this forsakeness can be though of as so complete in view of His Divine consciousness, which at least could not have been wholly extinguished by His Self-examination, we feel that yet another element must be taken into account.然而，正如我们抚心自问，如何forsakeness可虽然如此完整的认为他是神的意识，至少不能够被完全扑灭，他的自我检查，我们觉得，但另一项重要元素，必须顾及。 Christ on the Cross suffered for man; He offered Himself a sacrifice; He died as the Representative of man, for man and in room of man; He obtained for man 'eternal redemption, ' [a Hebr.基督在十字架上受苦受难的男子，他提供了自己的牺牲;他死于为代表的男子，男子在房间的男子，他获得了男子'永恒的赎回， ' [一黑布尔。 ix.九。 12] having given His Life 'a ransom,[b St. Matt. 12 ]放弃他的生命'了赎金，并[ b圣马特。 xx.第XX 。 28] for many. 28 ]许多。 For, men were 'redeemed' with the 'precious Blood of Christ, as of a Lamb without blemish and without spot;' [c 1 Pet.为，男子被'赎回'与'宝血基督，作为一个羔羊，没有污点，没有现货; '碳一宠物。 i.我。 19] and Christ 'gave Himself for us, that He might "redeem" us from all iniquity; [d Tit. 19 ]和基督'了自己对我们来说，他可能“赎回”我们一切的不公正; [ d山雀。 ii.二。 14] He 'gave Himself "a ransom" for all;' [e 1 Tim. 14 ] ，他'给自己“赎金”为所有; ' [英一添。 ii.二。 6.] Christ died for all;' [f2 Cor. 6 。 ]基督死亡，为所有; ' [ F2的肺心病。 v. 15.] Him, Who knew no sin, God 'made sin for us;' 'Christ redeemed us from the curse of the Law, having become a curse for us', and this, with express reference to the Crucifixion.五， 15 。 ]他，谁知道没有单仲偕，神'作出单为我们; ' ， '基督赎回我们从诅咒的法律，已成为一种诅咒为我们' ，这一点，明确提到了在十字架上。
[g Ga. iii. [克乔治亚州三。 13.] This sacrificial, vicarious, expiatory, and redemptive character of His Death, if it does not explain to us, yet helps us to understand, Christ's sense of God-forsakenness in the supreme moment of the Cross; if one might so word it, the passive character of His activeness through the active character of His passiveness. 13 。 ]这牺牲品，替代， expiatory ，和救赎的性质，他死后，如果它不向我们解释，但可以帮助我们了解，基督的意识，上帝forsakenness在最高人民法院的时刻，两岸关系;如果一有可能，所以字它，被动的性质，他的积极性，通过积极的性格，他的被动。
It was this combination of the Old Testament idea of sacrifice, and of the Old Testament ideal of willing suffering as the Servant of Jehovah, now fulfilled in Christ, which found its fullest expression in the language of the twenty-second Psalm.正是这种结合，旧约的想法牺牲，和旧约圣经的理想，愿意痛苦，因为耶和华的仆人，现在完成了在基督里，结果发现其充分的表达语言的20 -第二诗篇。 It was fitting, rather, it was true, that the willing suffering of the true Sacrifice should now find vent in its opening words: 'My God, My God, why hast Thou forsaken Me?', Eli, Eli, lema sabachthanei? (Matthew 27:46)[1 So in St. matthew, according to the best reading.这是装修，相反，它是真实的，即愿意的痛苦，真正的