The term messiah comes from the Hebrew meshiach, meaning "anointed one."任期弥赛亚来自希伯来语meshiach ，意思是"不信任的一次" 。 In the Old Testament it was used of historical personages such as the anointed kings and priests of Israel.在旧约，它是用于历史人物，如不信任国王和祭司的以色列。 During the Babylonian Captivity (587 - 540 BC), Israelite hopes for a restored monarchy and priesthood flourished.在巴比伦囚禁（ 587 -5 40B C）的， i sraelite，希望有一个恢复君主立宪制和神职人员蓬勃发展。 With the return of the exiles to Jerusalem and the emergence of Zerubbabel and Joshua ben Jehozadak as political ruler and high priest, respectively, these hopes were to some extent realized.随着回归的流亡者，以耶路撒冷和出现所罗巴伯和约书亚贲jehozadak作为政治统治者和高级神职人员，分别这些希望都在一定程度上实现了。
The later fortunes of Israel, especially under the Seleucids of Syria, kept alive the hope for a future and final deliverance, sometimes with and sometimes without a messianic figure.后来的命运，以色列，尤其是下塞留西士的叙利亚，维持生命，希望为未来的和最后的解脱，有时有时没有救世主式的数字。 The revolt of the Maccabees briefly kindled the hope that in the Hasmonean line an ideal priest - king had emerged.叛变的马加比简单地点燃了希望在hasmonean线是一个理想的神父-国王已经出现。 But the corruption of the later Hasmoneans led to the secession of part of the priestly caste to Qumram, where various forms of messianic hope were entertained, sometimes involving two messiahs - one from the house of Aaron (a priest) and one from the house of Israel (a king) together with a prophet.但腐败的后期哈斯摩年王朝"导致分裂的一部分，该司铎种姓，以qumram ，如各种形式的救世主，希望获得受理，有时会涉及两个救星-一出家门的亚伦（牧师） ，以及一个由众议院以色列（国王） ，连同先知。 The so called Psalms of Solomon, which expressed the piety of the Pharisees, looked only for a messiah descended from David.所谓诗篇所罗门，其中表示虔诚的法利，期待只有一个弥赛亚的后裔，从大卫。
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In the Books of Enoch, the figure of the Messiah coalesced with the apocalyptic "Son of Man," a supernatural judge and savior appearing at the end.在书籍的伊诺克，这一数字弥赛亚合并与世界末日"人子" ，有神灵，法官和救世主出现在去年底。
Whether Jesus Christ claimed to be the Messiah is disputed, though the Gospels affirm that he did (Mark 14:62).是否耶稣基督自称为弥赛亚，是有争议的，虽然福音申明他（马克14:62 ） 。 The post Easter Christian community clearly ascribed the title Messiah to him (Acts 2:36) in a sense redefined by the crucifixion and resurrection faith.邮政复活节基督教社区显然得益于标题弥赛亚向他（使徒2时36分）在一定意义上重新界定和受难和复活的信念。 Translated into Greek, the title became Christos (Christ), which, improperly understood, became a proper name.翻译成希腊文，标题成了克里斯托（基督） ，其中，不当的理解，成了一个适当的名称。
Reginald H Fuller （ Reginald h更充分
Bibliography
参考书目
O Cullmann, The
Christology of the New Testament (1959); RH Fuller, The Foundations of New
Testament Christology (1965); M Hengel, The Son of God: The Origin of
Christology and the History of Jewish - Hellenistic Religion (1976); S
Mowinckel, He That Cometh (1954); G Scholem, The Messianic Idea in Judaism
(1972). o cullmann ， christology的新约圣经（ 1959年） ;铑更充分，基础新约圣经christology （
1965 ） ;米亨格尔，上帝的儿子：起源christology和历史的犹太-希腊宗教（ 1 976年） ; s莫温克尔，他说，人来了（ 1954 ） 100
scholem ，救世主的思想在犹太教（ 1972 ） 。
Messiah (Heb. mashiah), in all the thirty-nine instances of its occurring in the Old Testament, is rendered by the LXX.弥赛亚（希伯来书mashiah ） ，在所有39事例，其发生在旧约，是提供由lxx 。 "Christos." "克里斯托" 。 It means anointed.它意味着不信任。 Thus priests (Ex. 28:41; 40:15; Num. 3:3), prophets (1 Kings 19:16), and kings (1 Sam. 9:16; 16:3; 2 Sam. 12:7) were anointed with oil, and so consecrated to their respective offices.因此，司铎（例如： 28:41 ; 40:15 ;序号。 3时03分） ，先知（ 1国王19时16分） ，国王（ 1萨姆。 9时16分; 16时03分， 2萨姆。 12时07分）被选定的，与石油等consecrated向各自的办公室。 The great Messiah is anointed "above his fellows" (Ps. 45:7); ie, he embraces in himself all the three offices.伟大的救世主，是不信任" ，他的上述研究员" （诗篇45:7 ） ，即他拥抱在自己的全部3个办事处。 The Greek form "Messias" is only twice used in the New Testament, in John 1:41 and 4:25 (RV, "Messiah"), and in the Old Testament the word Messiah, as the rendering of the Hebrew, occurs only twice (Dan 9:25, 26; RV, "the anointed one").希腊形式" messias " ，是唯一两次使用，在新约圣经，在约翰1时41分和4时25分（风疹病毒， "弥赛亚" ） ，并在旧约字弥赛亚，作为绘制的希伯来语，仅发生两次（丹9时25分， 26个;风疹病毒， "不信任" ） 。 The first great promise (Gen. 3:15) contains in it the germ of all the prophecies recorded in the Old Testament regarding the coming of the Messiah and the great work he was to accomplish on earth.第一个伟大的诺言（创3:15 ）包含在该细菌的所有预言记录在旧约关于未来的弥赛亚和伟大的工作，他是为了完成对地球。
The prophecies became more definite and fuller as the ages rolled on; the light shone more and more unto the perfect day.预言变得更为明确和详尽的，因为年龄轧制;轻照耀着越来越多的祂完美的一天。 Different periods of prophetic revelation have been pointed out, (1) the patriarchal; (2) the Mosaic; (3) the period of David; (4) the period of prophetism, ie, of those prophets whose works form a part of the Old Testament canon.不同时期的先知性的启示已经指出， （ 1 ）父权; （ 2 ）花叶; （三）期间的国宝; （四）期prophetism ，即那些先知，其工程的一个组成部分了旧约佳能。 The expectations of the Jews were thus kept alive from generation to generation, till the "fulness of the times," when Messiah came, "made of a woman, made under the law, to redeem them that were under the law." In him all these ancient prophecies have their fulfilment.期望犹太人因此得以保持一代一代传下去，直至" fulness的时代， "当救世主来了， "取得了一名女子，根据该法，以挽救他们都是根据法律规定， "他所有这些古老的预言有自己的满足。 Jesus of Nazareth is the Messiah, the great Deliverer who was to come. (Comp. Matt. 26:54; Mark 9:12; Luke 18:31; 22:37; John 5:39; Acts 2; 16:31; 26:22, 23.) 拿撒勒的耶稣是弥赛亚，大送他来。 （ comp.马特。 26:54 ;马克9时12分;卢克18时31分; 22时37分;约翰5点39分;行径2 ; 16时31分; 26:22 ， 23 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The study of the rise and development of the figure of the Messiah is primarily historical, and then theological.这项研究的兴起和发展，数字弥赛亚主要是历史，然后神学。 Confusion arises when specifically Christian ideas about the Messiah invade the OT data. Jesus' concept of his messianic mission did not accord with contemporary popular Jewish expectation.出现混乱时，专门基督教思想弥赛亚入侵城市旅游局的数据。 耶稣'的概念，他的弥赛亚使命，不符合当代流行犹太人的期望。
How did the national Messiah come to be a future ideal king?怎么国家弥赛亚来是一个未来的理想君王？ After the death of David, Israel began to hope for another like him who would maintain the power and prestige of the country.去世后，大卫，以色列开始向希望再和他一样，他们将维持权力和威望的国家。 But Israel came into hard times with the rupture of the kingdom, and with this event there arose a disillusionment concerning the hope for a king like David.但以色列诞生的艰难岁月与破裂的王国，并与这一事件有出现幻灭有关寄望于一个国王一样，大卫。 Then after the Exile, Zerubbabel, a descendant of David, took the leadership of Judah, but it developed that he was not another David.那么，后流放，所罗巴伯，子孙的国宝，代行领导的犹大，但它开发的，他是不是另一次大卫。 Gradually the hope was projected into the future, and eventually into the very remote future, so that the Messiah was expected at the end of the age.渐渐的希望，预计到未来，并最终成为非常遥远的未来，使弥赛亚预计在去年底的年龄。
This is the mood of the messianic expectations in the latter part of the OT. 这是情绪的救世主的期望，在后者的一部分职能治疗。 Such prophecies are common. 这种预言是常见的。 For example, Jer. 举例来说，张哲。 33 promises a continuation of the Davidic line; Isa. 33承诺的延续，该davidic线;伊萨。 9 and 11 foresee the regal splendor of the coming king; Mic. 第9和第11预见富豪辉煌的未来国王;麦克风。 5:2 looks forward to the birth of the Davidic king in Bethlehem; and Zech. 5时02分期待着诞生了davidic国王在伯利恒;撒加利亚。 9 and 12 describe the character of the messianic kingdom and reign. 第9和第12形容性格的救世主，英国和统治。
The Son of man figure in Daniel is not to be identified with the Messiah; it is later in the history of Judaism that the two figures were seen to be one.人子人物丹尼尔是不被认定与弥赛亚，它是后来在历史上的犹太教，这两个数字被认为是其中一个。 The suffering servant of Isaiah by reason of his role is yet another figure. So the Messiah, or future ideal king of Israel, the Son of man, and the suffering servant were three distinct representations in the OT.痛苦的仆人以赛亚书的理由，他的角色是又一个数字， 所以弥赛亚，或未来的理想，以色列的国王，人子，和痛苦的仆人被三个不同意见书，在城市旅游局。
Out of the welter of messianic hopes in this period there emerges a pattern: two kinds of Messiah came to be expected.出于复杂的救世主，希望在此期间呈现出一种格局： 2种弥赛亚来到意料中事。 On one hand, there arose an expectation of a purely national Messiah, one who would appear as a man and assume the kingship over Judah to deliver it from its oppressors.一方面，因而产生了一种期望，一种纯粹的国家弥赛亚，一个人会出现一名男子，并承担王位超过犹大来提供从压迫者。 On the other hand, there was a hope for a transcendent Messiah from heaven, part human, part divine, who would establish the kingdom of God on earth.在另一方面，有一个希望，一个超越救世主从天而降，一部分人，一部分神，他们将建立神的国度地球上。 To the popular Jewish mind of the first two centuries before and after Christ these two concepts were not mutually hostile, but tended rather to modify each other.以广受欢迎的犹太人心目中的首两百年前，后基督这两个概念并不相互敌对，但倾向，而不是改变对方。 It has been argued by some scholars that the conflation of the concepts of Messiah and suffering servant took place in the intertestamental period, but the sole evidence for this is from the Targums, which are post-Christian.它一直辩称，有学者认为， conflation的概念，弥赛亚和痛苦的仆人发生在intertestamental时期，但唯一的证据就是从targums ，这是后基督徒。
The first generation of the church did not hesitate to refer to Jesus as the Christ, and thereby designate him as the greater Son of David, the King.第一代的教会没有犹豫提及耶稣是基督，从而指定他为大的儿子大卫，国王。 The word was used first as a title of Jesus (Matt. 16:16) and later as part of the personal name (eg, Eph. 1:1).这个词是用来第一次作为一种所有权的耶稣。 （ 16:16 ） ，后来由于部分个人名义（例如，以弗所书1:1 ） 。 Peter's sermon at Pentecost acknowledged Jesus not only as the Christ, but also as Lord, and so the fulfillment of the messianic office is integrally linked to the essential deity of Jesus.彼得的讲道，在圣神降临承认耶稣不仅为基督，而且作为主，并因此完成了救世主的办公室是紧密联系在一起的基本神耶稣的。 Acts 2:36 affirms that Jesus was "made" Christ, the sense of the verb being that by the resurrection Jesus was confirmed as the Christ, the Messiah of God.行为2时36申明耶稣" ， "基督，有责任感的动词被认为是由复活的耶稣被确认为基督，是弥赛亚的神。 Rom.光盘。 1:4 and Phil. 1:4和菲尔。 2:9-11 contain the same thought. 2:9-11含有相同的思想。 Other messianic titles attributed to Jesus include Servant, Lord, Son of God, the King, the Holy One, the Righteous One, and the Judge.其他救世主职称归功于耶稣包括仆人，主啊，上帝的儿子，国王，神圣的，正义的一个，而且法官。
DH Wallace卫生署华莱士
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
S. Mowinckel, He
That Cometh; V. Taylor, The Names of Jesus; TW Manson, Jesus the Messiah and The
Servant-Messiah; F. Hahn, The Titles of Jesus in Christology; RN Longenecker,
The Christology of Early Jewish Christianity; H. Ringgren, The Messiah in the
OT; HL Ellison, The Centrality of the Messianic Idea for the OT; HH Rowley, The
Servant of the Lord; BB Warfield, "The Divine Messiah in the OT," in Biblical
and Theological Studies; J. Klausner, The Messianic Idea in Israel; E. Schurer,
The History of the Jewish People in the Age of Jesus Christ,
vol.美国莫温克尔，他说，人来了;诉泰勒的名字耶稣;星期日曼森，耶稣弥赛亚和仆人-弥赛亚;楼哈恩，职称耶稣在christology
;氡朗格内克， christology早期犹太基督教;每小时ringgren ，弥赛亚在城市旅游局;的HL埃利森的中心救世主的理念，为城市旅游局;个HH
rowley ，仆人的主BB心跳沃菲尔德， "神圣的救世主，在城市旅游局" ，在圣经和神学研究; j.克劳斯内尔，救世主的想法，在以色列;体育schurer
，犹太人历史的人的年龄耶稣基督，第一卷。 2 (rev.). 2 （修订版） 。
Messiah (noun), "anointed one; Messiah."弥赛亚（名词） ， "选定一个;弥赛亚" 。 Of the 39 occurrences of masiah, none occurs in the wisdom literature.对39个发生masiah ，都不是发生在智慧文学。 They are scattered throughout the rest of biblical literary types and periods.他们分散在全国各地，其余的圣经文学类型和时期。
First, masiah refers to one who is anointed with oil, symbolizing the reception of the Holy Spirit, enabling him to do an assigned task.首先， masiah是指一个人不信任与石油，象征着接待的圣灵，使他能够做一个指派的任务。 Kings (1 Sam. 24:6), high priests, and some prophets (1 Kings 19:16) were so anointed: "If the priest that is anointed do sin according to the sin of the people..."国王队（ 1萨姆。 24:6 ） ，高神父，和一些先知（ 1国王19时16分） ，所以不信任： "如果神父是选定做单据罪恶的人… … " (Lev. 4:3, the first biblical appearance). （ lev. 4:3 ，第一圣经外观） 。 In the case of Cyrus, he was anointed with God's Spirit only and commissioned an "anointed deliverer" of Israel (Isa. 45:1).在案件居鲁士，他被选定与上帝的精神，只与委托"选定为投递"的以色列（以赛亚书45:1 ） 。 The patriarchs, too, are called "anointed ones": "Touch not mine anointed, and do my prophets no harm" (Ps. 105:15).该长者，也有所谓的"不信任" ： "摸不矿井选定，并尽我的先知，没有任何伤害" （诗篇105:15 ） 。
Second, the word is sometimes transliterated "Messiah."其次，字是有时译音"弥赛亚" 。 After the promise to David (2 Sam. 7:13) masiah refers immediately to the Davidic dynasty, but ultimately it points to the "messiah," Jesus the Christ: "The kings of the earth [take their stand], and the rulers take counsel together, against the Lord, and against his Anointed..."之后，许大卫（ 2萨姆。 7时13分） masiah指立即向davidic王朝，但最终点，以"救世主"耶稣基督说： "国王的地球[考虑他们的立场，而统治者采取律师一起，对主，对他的不信任… … " (Ps. 2:2). （雅歌2:2 ） 。 In Dan.在丹。 9:25 the word is transliterated: "Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince..." 9时25分，语译音： "知道，所以和了解，从去提出的诫命，以恢复和建立耶路撒冷祂弥赛亚王子… … " The New Testament also attests the word in this latter meaning (John 1:41).新约圣经也证明了这个词在这后一种含义（约翰1时41分） 。 Most frequently in the New Testament the word is translated ("Christ") rather than transliterated ("Messiah").最常见的，在新约圣经一词是翻译（ "基督受难记" ） ，而非译音（ "救世主" ） 。
Messiah (noun), "anointment."弥赛亚（名词） ， " anointment " 。 This noun occurs 21 times and only in Exodus, Leviticus, and Numbers.这个名词出现了21倍，只有在出埃及记，利未记，号码。 It always follows the Hebrew word for oil.它始终遵循希伯来语意为石油。 The first occurrence is Exod.第一次出现是exod 。 25:6: "Oil for the light, spices for anointing oil, and for sweet incense." 25:6 ： "石油换光，香料anointing油，甜，香" 。
Messiah (verb), to smear with oil or paint, anoint." This verb, which appears 69 times in biblical Hebrew, has cognates in Ugaritic, Akkadian, Aramaic, and Arabic. The objects of this verb are people, sacrificial victims, and objects of this verb in Exod. 30:30: "And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office."弥赛亚（动词） ，抹黑与油或油漆，傅油"这个动词，这似乎是69倍，在希伯来语圣经中，有cognates在乌加里特文，阿卡德文，阿拉姆语和阿拉伯语。对象，这个发音的是人作殉葬品，并物体的这一动词exod 。 30:30 ： "你傅油亚伦和他的儿子，并consecrate他们，希望他们可能大臣所不欲，我在牧师的办公室"主任。
The Name.真实姓名。
The name or title of the ideal king of the Messianic age; used also without the article as a proper name-"Mashiaḥ" (in the Babylonian Talmud and in the midrash literature), like Χριστός in the Gospels.该人的姓名或名称的理想国王的救世主的时代;使用，也无文章，作为一个适当的名称-" m ashiaḥ" （在巴比伦犹太法典，并在m idrash文学） ，如χ ριστός在福音。 The Grecized Μεσσιας of the New Testament (John i. 41, iv. 25) is a transliteration of the Aramaic form, Aramaic being the spoken language of Palestine in the time of Jesus.该grecized μεσσιας的新约圣经（约翰一41 ，四25 ）是一个音译的阿拉姆语形式，阿拉姆语作为口语的，在巴勒斯坦的时候，耶稣。 "The Messiah" (with the article and not in apposition with another word) is, however, not an Old Testament expression, but occurs for the first time in apocalyptic literature. "弥赛亚" （即文章，并没有在apposition与另一词） ，但不是一个旧约表达，但出现的第一时间，在世界末日的文学作品。 Similarly, in all probability the use of the word "Mashiaḥ" to denote the Messianic king is not found earlier than the apocalyptic literature.同样，在所有的概率一词的使用" mashiaḥ " ，是指具有救世主国王是没有发现早于世界末日文学。 In the Old Testament the earliest use of the word is with Yhwh (or with a pronominal suffix referring to Yhwh) as a title of the ruling sovereign Meshiaḥ Yhwh ("God's anointed one"; I Sam. ii. 10, 35; xii. 3, 5; xvi. 6; xxvi. 9, 11, 16, 23; II Sam. i. 14, 16; xix. 21; II Chron. vi. 42; Ps. xviii. 51 [AV 50]; xx. 7 [AV 6]; cxxxii. 17 [applying to David]; Lam. iv. 20).在旧约中最早使用这个词是与yhwh （或以代词后缀指yhwh ）作为一种所有权的执政党主权meshiaḥ yhwh （ "上帝的不信任之一" ，我心二。 10 ，第35条;十二。三，五;第十六6段;二十六。 9 ， 11 ，第16 ，第23条;二，三：一， 14 ， 16 ;十九。 21 ;二，慢性六。 42 ;聚苯乙烯。十八。 51 [视听50 〕 ;二十。 7 [影音6 ] ; cxxxii 17条[适用于大卫] ;榄第四节20条） 。 In post-exilic times, the high priest, filling the place formerly occupied by the king, is spoken of as "ha-Kohen ha-Mashiaḥ" (the anointed priest; Lev. iv. 3, 5, 16; vi. 5), also (Dan. ix. 25, 26) as "Mashiaḥ Nagid" (an anointed one, a ruler) and simply "Mashiaḥ" (an anointed one), referring to Onias III.在后exilic倍，大祭司，灌装地点前身由国王，是口语的"夏kohen夏mashiaḥ " （即选定的神父;列弗。四，三，五， 16岁;六。 5 ） ，也（ dan.九， 25日， 26日）作为" mashiaḥ nagid " （一个选定一，由统治者）和简单的" mashiaḥ " （一种不信任的一个） ，是指阿尼亚三。 As the anointing of the high priest consecrated him above all his brethren to God's service and gave him immediate access to God (comp. Lev. viii. 12, xxi. 10-12; Zech. iii. 7), so the anointing of the king made him Meshiaḥ Yhwh, placed him in a special relationship to God, and established him as the one chosen by God to represent His rulership in Israel and to bear witness to His glory before the nations (comp. II Sam. vii. 8-11, 14; Isa. lv. 4; Ps. lxxxix. 4, 21-29).作为anointing的高级神职人员consecrated他上述所有他的弟兄，以上帝的服务，并让他立即查阅神（ comp.列弗。八，十二，二十一， 10日至12日;撒加利亚三7 ） ，所以anointing的国王，使他meshiaḥ yhwh ，放在他的特殊关系，向上帝，并确立他作为一个选择的上帝，以代表他的统治在以色列，并见证他的荣耀之前，联合国（ comp.二萨姆七。八日- 11日， 14日;伊萨。吕4段;聚苯乙烯。 lxxxix 。 4 ， 21-29 ） 。 As "God's anointed one" the king was sacrosanct and inviolable (comp. I Sam. xxvi. 9). "上帝的选定一个"国王是神圣不可侵犯和不可侵犯（ comp. i山姆。二十六。 9 ） 。 Hence the later applications of the title "Meshiaḥ Yhwh" in the Old Testament.因此，后来申请的题目是" meshiaḥ yhwh " ，在旧约。
In Isa.在伊萨。 xlv.四十五。 1 Cyrus is called "God's anointed one," because God has called him and given him victory after victory for the distinct purpose of putting an end to the Babylonian kingdom and the worship of idols, of setting free exiled Israel, and thus introducing the new era of God's universal dominion.居鲁士一日，是所谓"上帝的选定一" ，因为上帝已经叫他，并给了他的胜利，胜利后，为鲜明的目的，从而结束了巴比伦王国和崇拜的偶像，设置免费流亡以色列，因此，引进新时代上帝的普遍统治。 In Ps.在PS 。 cv.简历。 15 the Patriarchs are called "God's anointed ones" because they are under the special protection of God and therefore inviolable. 15 patriarchs被称为"上帝的不信任"的，因为他们都受到特别的保护神，因此，不可侵犯的。 Finally, in Hab.最后，在民政事务局。 iii.三。 13, Ps. 13 ，聚苯乙烯。 xxviii.二十八。 8, lxxxiv. 8 ， lxxxiv 。 10 (AV9), and possibly in lxxxix. 10 （ av9 ） ，并也有可能在lxxxix 。 39, 52 (AV 38, 51), the title is applied to Israel, God's chosen people. 39 ， 52 （房室38 ， 51 ） ，题目是适用于以色列，上帝的子民。 See Anointing.见anointing 。
"Mashiaḥ" (anointed one of God) in Ps. " mashiaḥ " （选定的一个神）在PS 。 ii.二。 2, which was formerly thought to have Messianic reference, is now taken as referring either to a Hasmonean king or to Israel. 2 ，它的前身是被认为有救世主参考，现在采取的是指无论是一个hasmonean国王或以色列。 The latter interpretation is that prevailing in the Midrash (comp. Midr. Rabbah and Tanḥuma, Emor; Yalḳuṭ, Toledot, near end; Midr. Shoḥer Ṭob, ad loc.), though the Messianic interpretation occurs in the eschatological description (Pesiḳ. Zuṭarta, Balaḳ).后者的解释是盛行于midrash （ comp. midr 。 rabbah和tanḥuma ， emor ; yalḳuṭ ， toledot ，近底; midr 。 shoḥer ṭob ，专案同上） ，虽然救世主的解释是发生在eschatological描述（ pesiḳ. zuṭarta ， balaḳ ） 。
The Ideal in Isaiah.理想在以赛亚书。
But though the name is of later origin, the idea of a personal Messiah runs through the Old Testament.不过，虽然名字是后来的原产地，构思一个个人弥赛亚贯穿旧约。 It is the natural outcome of the prophetic future hope.这是自然的结果，预言未来的希望。 The first prophet to give a detailed picture of the future ideal king was Isaiah (ix. 1-6, xi. 1-10, xxxii. 1-5).第一先知作出详细勾划了未来的理想国王以赛亚书（ ix. 1-6 ，十一1-10 ，三十二1-5 ） 。 Of late the authenticity of these passages, and also of those passages in Jeremiah and Ezekiel which give expression to the hope in a Messiah, has been disputed by various Biblical scholars (comp. Hackmann, "Die Zukunftserwartung des Jesaiah"; Volz, "Die Vorexilische Jahweprophetie und der Messias"; Marti, "Gesch. der Israelitischen Religion," pp. 190 et seq.; idem, "Das Buch Jesaia"; Cheyne, "Introduction to Isaiah," and edition and transl. of Isaiah in "SBOT").晚期的真实性，这些通道的，也是这些通道耶利米和以西结书，其中表达了希望在弥赛亚，一直有争议的，由各种圣经学者（ comp. hackmann ， "死zukunftserwartung万jesaiah " ; volz ， "死vorexilische jahweprophetie und明镜messias " ;马蒂， " gesch 。明镜israelitischen宗教" ，第190页起;同上， "之buch jesaia " ;进益， "引进来，以以赛亚书" ，并版和译的。以赛亚书" sbot " ） 。
The objections of these scholars, however, rest principally on the hypothesis that the idea of the Messiah is inseparably bound up with the desire for universal dominion, whereas, in reality, this feature is not a characteristic of the Messianic hope until a later stage of its development.反对的这些学者，但是，其余主要是关于假说，这一构想的弥赛亚，是相辅相成的约束与欲望普遍统治，而在现实中，这个功能是没有的一个特点救世主的希望，直到后期它的发展。 The ideal king to whom Isaiah looks forward will be a scion of the stock of Jesse, on whom will rest the spirit of God as a spirit of wisdom, valor, and religion, and who will rule in the fear of God, his loins girt with righteousness and faithfulness (xi. 1-3a, 5).理想国王向谁以赛亚期待将是一个接穗的存量杰西，谁将会休息上帝的精神，作为精神的智慧，勇气，信仰和宗教，会由谁来统治的恐惧上帝，他loins girt与正义和忠信（ xi. 1 -第3 A ， 5 ） 。 He will not engage in war or in the conquest of nations; the paraphernalia of war will be destroyed (ix. 4); his sole concern will be to establish justice among his people (ix. 6b; xi. 3b, 4).他将不得从事战争或征服的国家;用具的战争将被销毁（ ix. 4 ） ，他唯一关心的将是建立正义，他的人（ ix. 6B型;十一。 3B室4 ） 。 The fruit of his righteous government will be peace and order throughout the land.水果的他的正义，政府将和平与秩序的土地。 The lamb will not dread the wolf, nor will the leopard harm the kid (xi. 8); that is, as the following verse explains, tyranny and violence will no longer be practised on God's holy mountain, for the land will be full of the knowledge of God as the water covers the sea (comp. xxxii. 1, 2, 16).羔羊不会害怕狼，也将云豹伤害流星语（ xi. 8 ） ，即是由于下列诗句解释说，专制和暴力将不再实行上帝的圣山，为使土地将充满认识上帝作为水涵盖海（ comp.三十二， 1 ， 2 ， 16 ） 。 The people will not aspire to political greatness, but will lead a pastoral life (xxxii. 18, 20).人民不会渴望政治伟大，但将率领一个田园生活（ xxxii. 18日， 20日） 。 Under such ideal conditions the country can not but prosper, nor need it fear attack from outside nations (ix. 6a, xxxii. 15).在这种理想条件下，国家不能不繁荣，也需要它害怕攻击来自境外国家（ ix. 6A条三十二， 15 ） 。 The newly risen scion of Jesse will stand forth as a beacon to other nations, and they will come to him for guidance and arbitration (xi. 10).新增加接穗的杰西会站出来作为一个灯塔，给其它国家，他们会来，他指导和仲裁（ xi. 10 ） 。 He will rightly be called "Wonderful Counselor," "Godlike Hero," "Constant Father," "Prince of Peace" (ix. 5).他将正确地被称为"美妙的辅导员" ， "神圣的英雄" ， "恒父亲" ， "和平王子" （ ix. 5 ） 。
The "Immanuel" Passage. "沐"通道。
This picture of the future fully accords with Isaiah's view, that the judgment will lead to a spiritual regeneration and bring about a state of moral and religious perfection; and it agrees also with the doctrine, which, in his bitter opposition to the alliances with Assyria and Egypt, he preached to his people-the doctrine, namely, that their sole concern should be God and their sole reliance be on Him, for thus, and thus only, might they endure (vii. 9; comp. also v. 4, viii. 13, xxx. 15).这一幅未来完全符合以赛亚书的观点，他们的判断，将导致一种精神的再生和实现一个国家的道德和宗教的完善;而且还同意与学说，其中，在他的痛苦，反对以合纵assyria和埃及之后，他鼓吹说，以他的人本主义，即，他们唯一关心的，应该上帝和他们唯一的依赖于他，因此，因此，只可能是他们忍受（ vii. 9 ;可比，而且诉四日，八，十三，三十。 15 ） 。 The prophets advocated a government which would be in conformity with God's will and be regulated by His laws of righteousness.先知们主张政府将在符合上帝的意志和调节他的法律是正义的。 In connection with Isaiah's Messianic hope it remains to be observed that the "Immanuel" passage, Isa.涉嫌与以赛亚书的救世主，希望它仍然有待观察，认为"沐"通道，伊萨。 vii.七。 14, which is interpreted in Matt. 14 ，这是诠释马特。 i.一。 23 as referring to the birth of Jesus, has, as Robertson Smith ("The Prophets of Israel," pp. 271 et seq., 426 et seq.) and others have pointed out, no Messianic import whatever. 23指耶稣诞生的，正如罗伯逊史密斯（以下简称"以色列的先知" ，页271页起， 426页起）和其他人所指出的那样，没有救世主，进口什么。 The name has reference merely to events of the immediate present.名称参考只是事件立即出席。 He means to give a token by which the truth of his prophetic word may be tested, saying that any young woman giving birth to a son in the near future will call him "Immanuel" (= "God with us"), in remembrance of the withdrawal of the Syrian-Ephraimitic armies from the country (v. 16).他的意思给予一个道理，其中的真相，他的预言果然字，可测试，说什么年轻女子，生下一个儿子，在不久的将来会称呼他为"沐" （ = "神与我们" ） ，以纪念撤回叙ephraimitic军队从该国（五16 ） 。 "'Almah" does not mean "virgin" (as given in AV and other versions; the only word meaning this is "betulah"), but "a young woman sexually mature," whether married or unmarried; the article "ha-" of "ha-'almah" is the generic article. " ' almah "并不等于"处女" （因为在AV与其他版本;唯一的词义，这就是" betulah " ） ，而"一名年轻女性性成熟" ，不论已婚或未婚;文章称"房委会" "夏'almah "是通用的文章。
In Jeremiah and Ezekiel.在耶利米和以西结。
The idea of a personal Messiah is not met with again until the time of Jeremiah and Ezekiel (the Messianic picture of Micah v. 1, 3-8, as is proved by the fact that in it Israel and the Messiah hold dominion over the nations, according to this view can not be a pre-exilic product of prophecy; in fact, it must have originated late in post-exilic times).构思一个个人的救世主，是不是见了再次到的时候，耶利米和以西结（救世主图片的弥迦五1 ， 3-8 ，为的是证明了一个事实，即它在以色列和弥赛亚举行统治该国根据这种看法，不能算是一个预exilic产品的预言;事实上，它必须源自已故后exilic倍） 。 Jeremiah's picture of the Messiah is not a detailed one; but, like his future hope in general, it agrees in all essentials with that of Isaiah.耶利米的图片的弥赛亚，是不是一个详细的一个，但像他的未来的希望，一般来说，它同意在所有必需品的事实以赛亚书。 The Messiah will be "a righteous sprout of David," who will establish just judgment and wise government in the country, and whose name will be (= "God is our salvation"; xxiii. 5, 6; these two verses recur in almost the same form in xxxiii. 15, 16, but in the latter verse the name is applied to Jerusalem, an application which did not originate with Jeremiah. Ch. xxx. 9 et seq., 21 does not claim consideration here, as it is of later origin).弥赛亚将是"正义的萌芽国宝" ，他们将建立公正的判断和明智的政府在该国，其名称后，将（ = "上帝是我们的救赎" ;二十三， 5日， 6日，这两个小诗重现差不多同样的形式，在三十三。 15 ， 16 ，但在后者的诗的名字是适用于耶路撒冷，申请并非源于与耶利米。甲烷XXX计划9段及以下各段，有21人未考虑，在这里，因为这是后来出身） 。
In Ezekiel, the Messiah is a purely passive figure, the only personal reference to him being in xvii.在以西结书，弥赛亚是一个纯粹被动的数字中，只有个人参考，以他在十七。 23-"he will become a mighty cedar" (Hebr.). 23 -"他将成为一支强大的杉树" （ h ebr.） 。 The regeneration of the people, like their restoration, is exclusively the work of God.再生的人，如同他们的修复工作，完全是天主的工程。
But in xxxiv.但在三十四。 23 et seq., xxxvii. 23段及以下各段，三十七。 24 et seq., which passages date from exilic times, there is an entirely new feature-the prophecy that David will be the king of the future state. 24段及以下各段，其中机票，日期从exilic时代，有一个完全新的特征预言国宝将成为国王的未来状态。 As after the decline of the Holy Roman Empire the saga arose of the return of the emperor-hero Barbarossa, so, after the fall of the nation, the Jews of the Exile dreamed of the coming of a second David, who would reestablish them as a glorious nation.作为后下降的神圣罗马帝国的传奇产生了归还天皇英雄巴巴罗萨，所以沦陷后，对民族，犹太人的流亡梦见未来的第二个大卫，他们将重塑他们作为一项光荣的民族。 So Ezekiel lays emphasis on the fact that the future Israel is to be a united nation as it was under David of old.所以以西结书，重点放在对事实，即今后以色列将是一个团结的民族，因为它是根据大卫岁。 The hope in the return of David is expressed also in the spurious passage mentioned above (Jer. xxx. 9) and in the gloss to Hos.希望在返回的是国宝也表示，在杂散通过上述（ jer.三十。九日） ，并在光泽，以居者有其屋。 iii.三。 5 ("and David their king"), and ismet with sporadically also in Neo-Hebraic apocalyptic literature (see below). 5 （ "大卫国王" ） ，并与伊斯梅特塞兹还断断续续地在新hebraic世界末日文学（见下文） 。 In post-exilic prophetic literature the hope in a Messiah is found only in the first two prophets of the post-exilic community, Haggai and Zechariah, and in Deutero-Zechariah, ch.在后exilic先知性的文献，希望在一个弥赛亚发现只有在首两年的先知后exilic社区，哈该书和zechariah ，并在deutero - zechariah ，甲烷。 ix., which, probably, dates from the time of the Seleucids.九，其中，大概日期，从当时的塞留西士。 Haggai and Zechariah see in Zerubbabel the promised "sprout of David"; but they state merely that he will rebuild the Temple and attain great eminence as a ruler (Hag. ii. 23; Zech. iii. 8, vi. 12).哈该书和zechariah看到，在所罗巴伯所承诺的"萌芽的国宝" ，但他们的状态，只是说，他将重建庙宇，并实现伟大隆起作为一个统治者（ hag.二， 23岁;撒加利亚三，八，六， 12 ） 。
Deutero-Zechariah's Messiah has much in common with Isaiah's. deutero - zechariah的弥赛亚有很多共同之处，与以赛亚书的。 He is described (Zech. ix. 9, 10) as a righteous Prince of Peace, who will rise from the ranks of the pious and oppressed, who will ride into Jerusalem not in military splendor, but on an ass (comp. Jesus' entry into Jerusalem on an ass, and also Ibn Ḳuṭaibah's account of Salman, the governor of Medina at the time of the dissensions of the califs, who rode upon an ass in order to show his advocacy of peace).他描述了（ zech.九，九，十）作为一个正义和平王子，他们将崛起，从职级的虔诚和压迫，他们将乘坐到耶路撒冷不是军事的辉煌，但将其作为一种驴（ comp.耶稣'进入耶路撒冷的一个驴，也伊本ḳuṭaibah的帐户萨勒曼，省长麦迪在的时候，该纠纷的califs ，他们骑上后，是愚蠢的事物，以示其倡导的和平） 。 For, unlike worldly rulers, he will not maintain his dominion by the sword-he will destroy all the instruments of war (if, instead of , is read in accordance with the LXX. , 3d sm); but, by his jurisdiction, which will extend to the ends of the earth, he will establish peace among the nations.为有别于世俗的统治者，他将不会维持他的统治，由剑-他会摧毁所有的战争工具（如果不是，是读遵照l xx，三维S M）的，但他的管辖权，这将延伸至两端的地球，他将建立各国之间的和平。 Thus Deutero-Zechariah's conception of the Messiah combines Isaiah's conception with the hope of world-dominion cherished by his own age.因此deutero - zechariah的构想弥赛亚结合以赛亚书的构想与希望的世界统治所珍视自己的年龄。
Ideal of the Second Isaiah.理想的第二以赛亚。
The personal Messiah does not figure at all in the future hope of Deutero-Isaiah, whose lofty universalism marks the final step in the development of the religious ideas of the Prophets.个人弥赛亚不图所有，在未来的希望deutero -以赛亚书，其崇高的普遍性，标志着最后一步，在发展的宗教思想的先知。 The salvation of mankind is the goal of history, and Israel's prerogative becomes but the privilege of suffering for the good of the whole world.人类的拯救，是目标的历史和以色列的特权，而是成为特权的痛苦，为促进整个世界。 God has called Israel for the realization of His purpose toward man.上帝已要求以色列为实现他的目的，对男子。 Israel, and not an individual, is "the servant of God" (Isa. xlii. 1-6, xlix. 1-6, l. 4-9, lii. 13-liii. 12), through whom the regeneration of mankind will be accomplished, who will spread the true religion among all nations, convert all men into willing servants of God, and lead all tongues to confess Him (xlv. 23).以色列，而不是一个单独的，是"仆人，以神之名" （以赛亚四十二， 1-6 ， xlix 1-6 ， 4-9的影响，第五十二13 - liii 12 ） ，并通过再生的全人类将完成的，他们将散布真实的宗教所有国家之间，将所有男人愿意到公务员的上帝，并带领所有舌头供认他（ xlv. 23 ） 。 Naturally, not the actual Israel of the present is meant, but the ideal Israel of the future, risen to spiritual heights in consequence of his wonderful deliverance by God.当然，并非实际的以色列的本意思，但理想以色列的未来，上升到精神的高度，因此他的奇妙的解脱都是神安排的。 For this high destiny Israel has been especially fitted by reason of the religious experience which God has stored up in him in the course of his history; and, by submitting, in accordance with God's will, to suffering and ignominy, he fulfils his mission and advances toward his final goal.对于如此高的命运，以色列一直是拟合原因的宗教经验，其中神积蓄了，在他在这个过程中他的历史，并提交了，按照上帝的意志，苦难和屈辱，他履行自己的使命与进步对他的最终目标。 In Isa.在伊萨。 ii.二。 1-4 and Micah iv. 1-4和弥迦四。 1-4 there is the same picture of the Messianic future as in Deutero-Isaiah-Jerusalem as the religious center of the world, whence salvation will radiate to all men-but contain the additional promise that universal peace will ensue in consequence thereof. 1-4有同一图片的救世主未来在deutero -以赛亚-耶路撒冷为宗教世界的中心，何时救国会辐射到所有男性，但含有额外承诺，世界和平将接踵而至，在后果。 In like manner the post-exilic prophets Trito-Isaiah, Malachi, and Joel, and the post-exilic Apocalypse of Isaiah, xxiv.-xxvii., have no personal Messiah.在地后exilic先知trito -以赛亚书，玛拉基书，和Joel ，与后exilic启示以赛亚书， xxiv. -二十七，没有个人的救世主。 According to them, God Himself, without the instrumentality of a man, will redeem Israel from his present misery and bring about the new era of salvation.据他们说，上帝本身，如果没有工具的一名男子，将赎回以色列从他目前的苦难和带来新的时代的救赎。 The conclusion, however, of Malachi (the authorship of which is doubtful) speaks of a messenger, Elijah, whom God will send to convert men and thus pave the way for His own coming.得出这样的结论，然而，在玛拉基书（作者是疑问）讲一个信使，以利亚人，上帝将派遣转换成男性，从而铺平道路，他自己的未来。
In the Apocrypha.在apocrypha 。
As in the prophetic writings just enumerated, so in the Apocrypha of the Old Testament the figure of the Messiah has no prominence whatever.在先知性著作刚才列举的，所以在apocrypha的旧约的数字弥赛亚没有突出什么。 In I Maccabees there is a brief general reference to the promise given to David, that his throne would be reestablished (ii. 57), but Ecclesiasticus, Judith, Tobit, Baruch, II Maccabees, and the Wisdom of Solomon contain no mention of the Davidic hope.在I马加比有一个简短的一般性参考，以许诺给大卫，他的宝座，将重新确立（ ii. 57 ） ，但ecclesiasticus ，朱迪思，以Tobit ， baruch ，二马加比，和智慧的所罗门含有没有提及该davidic希望。 The Hellenistic author of the Wisdom of Solomon is so thoroughly universalistic that the idea of a Messiah is precluded.希腊作者的智慧，所罗门是如此彻底带有普遍性，这一构想一弥赛亚排除。 His eschatological picture shows no nationalistic feature whatever.他eschatological图示，没有民族特色，诸如此类。
Alexander as Messiah.亚历山大作为弥赛亚。
The natural deduction from the facts thus far outlined is that while from the time of the Prophets the belief in an ideal future determined the character and tendency of Jewish religious life and thought to such an extent that this belief may be called the special characteristic of the Jewish genius, still, in the periods thus far covered, the idea of a personal Messiah is far from having that general prominence which one would, at first, be inclined to assume.自然克扣事实迄今为止所概述的是，虽然从时间的先知们相信，在一个理想的未来，决定了性质和发展趋势的犹太宗教生活和思想到如此地步，这信仰可以被称为特殊特征之一犹太人的天才，但是，在这段时期，所以到目前为止，有盖，重新认识个人弥赛亚是远远没有一般突出哪一个会，首先会倾向于承担。 Further, it has been seen how Deutero-Isaiah heralded Cyrus as the favorite of God, the hero called by God to introduce the new era of universal bliss.此外，它一直被外界如何deutero -以赛亚书推崇居鲁士为喜爱的神，英雄，所谓的上帝，以引进新的时代的普遍幸福。 In like manner, no doubt, as Kampers has shown in his "Alexander der Grosse und die Idee des Weltimperiums in Prophetie und Sage," the Jewish contemporaries of Alexander the Great, dazzled by his glorious achievements, hailed him as the divinely appointed deliverer, the inaugurator of the period of universal peace promised by the Prophets.同样，毫无疑问，作为坎佩斯显示，在他的"亚历山大明镜grosse und模具idee万weltimperiums在prophetie und贤者， "犹太同时代的亚历山大大帝，冲昏了头脑他的光辉业绩，称赞他为神任命为投递，该inaugurator的期限普遍和平的承诺，由先知。 Proof of this is: (1) The legend related in Josephus ("Ant." xi. 8) and in the Talmud (Yoma 67b) of the audience of the high priest Jaddua (in the Talmud it is Simon the Just) with Alexander the Great in Gaza.这方面的证据是： （ 1 ）有关的传说，在约瑟夫（下称"蚂蚁" 。十一， 8 ）和在犹太法典（ yoma 67b ）的观众的最高祭司jaddua （在犹太法典，它是西蒙公正）与亚历山大伟大在加沙。 Alexander recognizes in the high priest the man who had appeared to him in a dream, urging him to the conquest of Asia and promising him that he himself would lead his army and deliver the Persian kingdom into his hands; he prostrates himself to worship God, whose name he sees inscribed on the plate of gold on the high priest's cidaris, accompanies the high priest to Jerusalem to sacrifice to God in His Temple, and is there shown the Book of Daniel, in which it is written that the Persian kingdom will be conquered by a Greek-a prophecy which Alexander applies to himself.亚历山大承认，在大祭司该名男子曾出现在他面前一个梦想，希望他征服亚洲和大有希望的，他表示，他本人将带领他的军队，并提供波斯王国进他的手中，他prostrates自己崇拜上帝，他的名字，他看到名单上标示的黄金最高祭司的cidaris ，伴随着高神父，以耶路撒冷为牺牲向上帝在他的庙宇，并有证明这本书的丹尼尔，它是写说波斯语英国将征服希腊的一个预言，其中亚历山大适用于自己。 (2) The various sagas which sprang up about Alexander, chiefly among the Jews in Alexandria, and out of which the Alexander romance of pseudo-Callisthenes grew, the only explanation of which is that Alexander had once been the central figure in their future hope. （ 2 ）各种传奇故事，其中摆出来，大约亚历山大，其中主要是犹太人，在亚历山德里亚，出于何种亚历山大演义伪callisthenes成长，唯一的解释就是亚历山大曾经一直是焦点人物，在他们未来的希望。 (3) The apocalyptic traditions about Alexander the Great in medieval apocalyptic literature and also in the midrashic literature-for example, the tradition (mentioned by Josephus) of Alexander imprisoning Gog and Magog behind the mountains of darkness in the far north. （ 3 ）世界末日传统，对亚历山大大帝于中世纪世界末日文学也应在米大示解经文学-举例来说，传统（提到约瑟夫）的亚历山大囚禁gog和玛后面山上的黑暗，在遥远的北方。 The version of this legend given by Jacob of Serug (521 CE) and in the Koran, sura 18 (comp.Kampers, lc pp. 73, 76 et seq.) leaves no doubt that it was purely of apocalyptic origin.该版的传说赋予雅各布的serug （ 521行政长官）和可兰经，苏拉18 （ comp.kampers ，立法会第73 ， 76 ，等等）毫无疑问，这是纯粹的世界末日的原产地。
But while all these hopes centering in Alexander the Great bear witness to the liberality and broad-mindedness of the Jews of that time, they, on the other hand, corroborate the conclusion, expressed above, that the hope in the Messiah had, as yet, no definite form and can not have been commonly an article of faith.不过，虽然所有这些希望围绕在亚历山大大帝见证了自由精神和广阔的胸襟的犹太人的那些日子里，他们，但另一方面，佐证，得出这样的结论，表达了以上的表示，希望在弥赛亚了，但是，至今尚未，没有明确的形式，不能得到普遍的一个信条。 This is true, not only of the time of Alexander the Great, but even as late as the first period of apocalyptic literature, and is proved by the absence of a personal Messiah in the oldest apocalyptic writing, the Book of Daniel, as well as in the oldest part of the Book of Enoch ("The Apocalypse of the Ten Weeks") and in the Book of Jubilees, which also date from the Maccabean period, apart from the fact, pointed out above, that in the contemporaneous apocrypha there is but vague reference to the Messiah.这是事实，而不是只的时候，亚历山大大帝，但即使是深夜，第一期的世界末日文学，并证明没有一个个人弥赛亚在最古老的世界末日的写作，这本书的丹尼尔，以及在最古老的一部分，这本书的伊诺克（以下简称"启示十个星期" ） ，并在书中的jubilees ，其中还日期从maccabean期间，除了来自这样一个事实，上文指出，在当代apocrypha有但含糊提到弥赛亚。 The "one of the likeness of man" ("ke-bar enash") of Dan. "其中一个最相似的人" （简称"克酒吧enash " ）的丹。 vii.七。 13 (Hebr.), to whom the rulership in the divine world-monarchy will be entrusted, is, according to the author's own explanation (vii. 18, 22, 27), the nation of God's holy ones (ie, the faithful Jews). 13 （ hebr. ） ，向谁统治在神圣的世界-君主制将委托，是根据作者自己的解释（ vii. 18 ， 22 ， 27 ） ，对民族，上帝的神圣性（即，忠实犹太人） 。 These constitute the earthly representatives of God in the "civitas Dei," and in contrast to the other nations of the world, who are represented under the figures of animals, they are represented under the figure of a man in order to signify that in them the divine ideal of manhood has preserved itself most faithfully.这些构成了人间的代表神，在"公民以dei ， "与此相反，向世界其他国家，他们是根据代表的数字动物，他们是根据代表的数字一名男子为了表示对他们的神圣的理想的男子气概保留了自己最忠实的。
Rise of Popular Belief in a Personal Messiah.崛起的民间信仰，在个人弥赛亚。
Not until after the fall of the Maccabean dynasty, when the despotic government of Herod the Great and his family, and the increasing tyranny of the Roman empire had made their condition ever more unbearable, did the Jews seek refuge in the hope of a personal Messiah.直到沦陷后，该maccabean清朝时，专制的政府希律伟大和他的家人，以及日益专制的罗马帝国取得了他们的情况以往任何时候都更加难以忍受时，有没有犹太人寻求庇护，希望能以个人的救世主。 They yearned for the promised deliverer of the house of David, who would free them from the yoke of the hated foreign usurper, would put an end to the impious Roman rule, and would establish His own reign of peace and justice in its place.他们渴望已承诺的投递众议院大卫，他们将免除他们的枷锁所仇视外国篡权，将结束该impious罗马统治，将建立自己的统治和平与正义代行其职务。 In this way their hopes became gradually centered in the Messiah.这样，他们的希望逐渐集中在弥赛亚。 As evidence that in the Roman period the Messianic hope had become universal among the Jews may be adduced: (1) Jesus' conviction that he was the Messiah, a conviction inspired in him by the current belief in a Messiah, as is shown by the fact that on his entry into Jerusalem the populace hailed him as such; (2) the testimony of Josephus ("BJ" vi. 5, § 4), Tacitus ("Hist." v. 13), and Suetonius (Vespasian, iv.) regarding the Messianic belief of the Jewish people at that time; (3) the fact that even in Philo's picture of the future, in spite of its moralistic tendency, the Messianic king has a place (comp. "De Præmiis et Pœnis," § 16).作为证据，在古罗马时期救世主的希望已成为普遍其中犹太人可提出： （ 1 ）耶稣的信念，即他是救世主，一个信念在激励着他，由现行的信仰在一个救世主，因为已经呈现出来事实是，他进入耶路撒冷民众称赞他为这样的， （ 2 ）的证词，约瑟夫（ " BJ的"六。 5 ， § 4 ） ，塔西佗（ " 250 "五13 ） ，苏埃托尼乌斯（ vespasian ，四）关于救世主的信念，犹太人民在那个时间; （ 3 ）事实上，即使在斐洛的勾划了未来的，尽管它的道德倾向，在救世主的国王有一个地方（ comp. "德præmiis等pœnis ， " § 16 ） 。 It may be noted in this connection that the "Prayer for the Coming of the Messiah," as the version of it given both in the Babylonian and in the Palestinian recensions of the Shemoneh 'Esreh shows (see Nos. 14 and 15 respectively), can not have become an integral part of the daily prayers later than the time immediately following the destruction of the Temple, for in that period the "Shemoneh 'Esreh" received its present form.可以指出，在这方面说， "祈祷，为未来的弥赛亚， "由于版本的，它给双方在巴比伦，并在巴勒斯坦recensions的shemoneh ' esreh显示（见第14及15条） ;不能成为不可分割的一部分，每天祷告不迟时间后立即销毁庙，因为在这期间， " shemoneh ' esreh "收到它目前的形式。 Hillel's assertion (Sanh. 98b) that there would be no future Messiah for Israel since the latter had had its Messiah in the days of Hezekiah, can have no weight as a contrary argument, as Hillel lived in the reign of Herod the Great, at the beginning of the period which marks the development of the popular belief in the Messiah. hillel的断言（ sanh. 98b ）表示，将不会有未来的弥赛亚，为以色列，因为后者有其弥赛亚在天hezekiah ，不可能有任何的重量作为一个相反的意见，作为hillel住在腥风血雨的希律伟大的，在期开始，标志着发展的民间信仰中的救世主。
Development of Conception.的发展构想。
As the future hopes of the Jews became Messianic in character the figure of the Messiah assumed a central and permanent place in apocalyptic literature; and as apocalyptic literature in general, so the Messiah-concept in particular, embodies a multitude of bizarre fantasies which can not possibly be reconciled or woven into anything like a connected picture.作为未来的希望的，犹太人成了救世主，在性格的数字弥赛亚摆出中央常设发生在世界末日的文献，并且随着世界末日的文献一般，所以弥赛亚概念，尤其是体现了众多的离奇幻想，而不能可能调和或编织成什么关连图片。 There are many factors which contributed to this manifold and variegated imagery.有许多因素促成了这种流形和杂色意象。 Not only was all the Messianic and quasi-Messianic material of the Scriptures collected, and out of it, by means of subtle combinations, after the manner of the Midrash, a picture of the Messiah sedulously drawn, but everything poetical or figurative in the Prophets' descriptions of the future was taken in a literal sense and expounded and dogmatized accordingly.不仅是所有的救世主和准救世主材料的发展经文收集，并利用它，即通过微妙的组合，当地的midrash ，图片的弥赛亚刻意绘就，但一切诗意或图形在先知'说明了未来的是在考虑字面意义，并阐述了与dogmatized 。 Many foreign elements, moreover, crept in at this time and became part of the general potpourri of imagery relating to the Messiah.很多外国元素，而且，形势急转直下，在这个时候，并成为部分一般文摘的意象有关弥赛亚。 This being the case, an exceedingly complex and difficult question arises-where, in the Messiah-pictures, and, indeed, in the pictures of the future in general, presented by apocalyptic literature, has one to deal with organic development from prophetic ideas, and where with foreign religious elements?在这种情况下，是一个极其复杂和困难的问题是哪里，在弥赛亚-图片， ，而事实上，在照片上的未来，一般由世界末日文学，有一个处理有机的发展，从先知性的想法，而与外国宗教分子？ At present it is not possible to form a final judgment in regard to the place of origin of these foreign ideas.目前，它是不可能形成一个最终的判断，对于产地来源的，这些外来的观念。 The material from the Assyro-Babylonian religion and mythology which has been offered in recent years by Assyriologists shows what an involved question is presented in this one point, and that a series of preliminary and exhaustive studies is necessary before a final decision can be reached regarding it or the various questions bound up with it.材料从assyro -巴比伦的宗教和神话中，这一直是近年来assyriologists说明什么是一个复杂的问题是在这一点，并推出一系列的初步结果，并详尽的研究是必要的，然后才作出最后决定才能达成关于它还是各种问题，约束了它。 The one thing safe to maintain in this connection is, perhaps, that, according to the time at which the heterogeneous character of the conceptions becomes noticeable in the literature, Alexandria must have had a prominent part in the fusion of the native and foreign elements, since that city had been from the time of Alexander the Great the seat of religious syncretism as well as the intellectual metropolis of the civilized world.一件事情的安全，以维持在这方面，也许说，根据时间，在该异构性质的概念，成为引人注目的，在文献上，亚历山大必须有一个突出的部分，在融合本土与外来分子，由于该城已被从时间的亚历山大大帝所在地的宗教融合以及为智力大都市的文明世界。
For the better understanding of the Messianic pictures in apocalyptic literature it is important to point out that, although frequently interlaced, two distinct sets of ideas may be traced-the one set concerned with this world, hence realistic and national; the other directed to the world to come, hence transcendent and universalistic.为更好地了解救世主的照片在世界末日的文学，它是重要的是必须指出的是，虽然经常交错，两个截然不同的理念最早可追溯到-一套关心这个世界，因此，现实和民族;另向世界来，从而超越性和普遍性。 The Messiah presents a correspondingly double character.弥赛亚提出了相应的双重性格。 Side by side with the traditional idea of an earthly king of the house of David is the new conception of a heavenly preexistent Messiah, from which it follows that in regard to the question of the Messiah the older apocalyptic literature, as well as the younger rabbinical branch, falls naturally into two groups.并排与传统观念的一个俗世国王的众院国宝，是新的构想天赐preexistent弥赛亚，从哪个因此，在考虑到问题的弥赛亚老世界末日的文献，以及为年轻的犹太教科，属于自然分成两组。
In the Older Apocalyptic Literature.在较旧的世界末日的文学作品。
In the older apocalyptic literature the first book to be mentioned in which the Messiah figures as an earthly king is "The Vision of the Seventy Shepherds of the Book of Enoch" (ch. lxxxv.-xc.) of the time of John Hyrcanus (135-105 BC).在老世界末日文学中的第一本书被提及，其中弥赛亚的数字作为一个俗世的国王"的远景第七十一牧羊人的这本书的伊诺克" （章lxxxv. -越野）的时候，约翰hyrcanus （公元前135-105 ） 。 The Messiah appears under the figure of a white bull at the conclusion of the world-drama (xc. 37 et seq.) and commands the respect and fear of all the heathen, who eventually become converted to God.弥赛亚出现下图的白色公牛在总结该次世界戏剧（ xc. 37页起）和指令的尊重和恐惧的所有异教徒，谁最终将成为转换成神。 Yet he does not take any actual rôle.可是，他不采取任何实际rôle 。 It is God Himself who wards off the last attack of the heathen against Israel, gives judgment, and establishes the world-dominion of Israel.这是上帝的人病房过上次攻击的异教徒对以色列，给人判断，并建立了世界-统治以色列。 Second in this group come those parts of the Sibylline Books whose date, as Geffken's recent critical analysis has established ("Komposition und Entstehungszeit der Oracula Sibyllina," pp. 7-13), is about the year 83 BC The Messiah is pictured (verses 652-666) as a king sent by God from the rising of the sun, who will put an end to war all over the earth, inasmuch as he will destroy some peoples and make permanent treaties with the others; in all his actions he will be solicitous not to follow his own counsel, but to obey the commands of God.第二，在这个小组来那些部分的知未来的书籍，其日期， geffken最近的批判性分析已成立（下称" komposition und entstehungszeit明镜oracula sibyllina ， "聚丙烯7-13 ） ，是关于今年83公元前弥赛亚是图（小诗652-666 ） ，作为国王派出的上帝，从上升的太阳，他们将结束所有战争超过地球，因为他会破坏一些民族和长期措施，使条约与他人在他的所有行动，他将被solicitous不跟随他自己的律师，但必须绝对服从命令的上帝。 The writer then describes at length the attack by the heathen nations on the magnificent Temple of God and on the Holy Land, and the annihilation of the nations by God; the Last Judgment, with the ensuing conversion of the heathen to God; the establishment of God's eternal kingdom over all men and the reign of universal peace; but, strange to say, throughout the description there is no mention of the Messiah.作者叙述了大量篇幅攻击由异教徒国家的宏伟庙宇的神和对圣地和消灭该国神;最后的审判，随后转换的异教徒上帝;成立上帝的永恒英国所有男人和腥风血雨的普遍和平，但说也奇怪，在整个描述，完全没有提及弥赛亚。 In fact, in verses 781 et seq.事实上，在小诗781页起。 the Israelites are spoken of as the prophets of God, the judges of mankind, and the just kings who will put an end to the sway of the sword upon earth.以色列人正在发言的，因为先知的上帝，法官的人类，以及刚刚国王，他们将结束晃动的剑一经地球。
In the Psalms of Solomon.在诗篇的所罗门。
"The Vision of the Seventy Shepherds" and Sibyllines, iii. "的远景第七十一牧羊人" ，并sibyllines ，三。 652 et seq. 652页起。 say nothing whatever about the lineage of the earthly Messiah, but in the Psalms of Solomon (xvii.), which were called forth by the conquest of Jerusalem by Pompey (63 BC), he is designated as the "son of David," who will appear at a time known only to God.更何况，无论对宗族的俗世的弥赛亚，但在诗篇所罗门（ xvii. ） ，其中，被称为所征服耶路撒冷pompey （ 63 BC ）的，他是被指定为"大卫之子"是谁明天将在已知的时间只有上帝。 These Psalms (lc) contain a more detailed description of his personality and of his reign than any other writing of that period.这些诗篇（立法会）载有更详细的描述他的个性和他的统治比其他任何书面的这一时期。 The Messiah will first crush the unjust rulers and rid Jerusalem of, and destroy, the impious heathen.弥赛亚会先粉碎不公正的统治者和摆脱耶路撒冷，并销毁， impious异教徒。 Then he will gather the scattered ones of Israel, distribute them through the land according to their tribes, and found his own kingdom of peace and justice.然后，他将搜集散落的以色列，派发给他们经由陆路根据自己的部落，并发现他自己的王国，和平与正义。 No wicked person will be tolerated in his kindgom nor will foreigners be allowed to dwell there.没有十恶不赦的人都会容忍他的kindgom也将外国人不准多言。 He will subject the heathen nations to his rule, glorify the Lord before the whole world, and make Jerusalem pure and holy as of old, so that the nations will come from the ends of the earth to witness God's glory.他将受到异教徒国家，以他的统治下，荣耀上帝在世人面前，使耶路撒冷的纯洁和神圣的，因为旧，因此该国将来自两端的地球，见证上帝的荣耀。 The description which follows of his righteous reign shows the influence of Isa.描述这是继他的正义统治显示的影响，伊萨。 xi.十一。 1 et seq.一日页起。 Free from sin, strong in the divine fear, and filled with the spirit of God, of valor, and of justice, he will tend the flock of the Lord faithfully, hold the higher officers in check, and make sinners cease by the power of his word, so that injustice and tyranny will not be practised in the land.不受单，强在神圣的恐惧，并充满了上帝的精神，英勇和正义，他将倾向于此地的主忠实地，蕴藏着较高的人员在检查，并作出停止罪人，由权力他所说的话，那么这种不公正和暴政不会实行土地。 He will not rely upon horses and warriors, nor heap up gold and silver to wage war, nor keep armies.他不会依靠马匹和勇士，也堆了黄金和白银，以发动战争，也不是保持军队。 In God alone will he place his trust, and his strength will be in Him.在只有上帝将他的地方，他的信任，他的实力将他的。
In the Apocalypse of Baruch (70-100 CE) the earthly Messiah will appear at the close of the fourth (ie, the Roman) world-empire and destroy it.在启示baruch （ 70-100行政长官）俗世的弥赛亚将出现在关闭的第四个（即罗马）世界帝国，并摧毁它。 The last ruler of the empire will, after his hosts have been destroyed, be brought in chains before the Messiah on Mount Zion, and there, after the impiousness of his rule has been pointed out to him, he will be put to death by the Messiah's own hand.过去的统治者帝国后，将他的主机已被销毁，带来连锁前弥赛亚对锡安山，并在那里，后impiousness对他的统治已有人指出他，但他将被处决所弥赛亚的自己手上。 Of the other nations, those hostile to Israel will be put to the sword and the remainder subjected to the rule of the Messiah, who will establish himself on the throne of his kingdom, inaugurate the reign of morality and bliss, and hold dominion until the end of time, that is, until the consummation of the present world (xxix. 3, xxxix. 5-xl. 3, lxxii.-lxxiii. 4. Ch. xxx. 1 is to be taken, with Volz ["Jüdische Eschatologie," pp. 37, 203], as Christian interpolation).至于其他国家，那些敌视以色列将会向剑与其余受到法治的救世主，他将建立自己的宝座，他的王国，开创了执政的道德和极乐世界，并举行统治，直到年底的时候，也就是直到圆满的当今世界（ xxix. 3 ，第39届5 - XL的。 3 ， lxxii. - lxxiii 4 。章三十。一日，是将要采取的，与volz [ " jüdische eschatologie " ，页37 ， 203 ] ，作为基督教插值） 。
In the Testaments of the Patriarchs.在约所有的patriarchs 。
The Testament of Levi (ch. viii. and xviii.) shows a unique conception of the Messiah.遗嘱的利维（章八和十八） ，显示了独特的构想弥赛亚。 He is not, as in the Testament of Judah (see below) and according to the popular belief, a descendant of David, but a priestly king of the tribe of Levi.他不是，因为在圣经的犹大（见下文） ，并根据有关的民间信仰，子孙的国宝，但司铎王部落的利维。 His character and activity are altogether spiritual.他的性格和活动总共有精神。 The pouring out of the spirit and knowledge of the Lord over all mankind and the cessation of sin and evil will be the fruit of his ideal priesthood, which will last for all eternity.浇注出来的精神和知识的主所有的人类，并停止罪恶和邪恶的，将成为果他的理想，成为神职人员，将持续为所有的永恒。 He himself will open the doors of paradise, cast aside the sword threatening Adam, and give the saints to eat of the tree of life.他本人也将打开大门的天堂，抛开剑威胁亚当，并给予圣人吃的生命树。 He will chain up Belial and will give his children power to trample on the evil spirits.他将连锁起来belial ，并会给予他的子女的权力，践踏了邪灵。 The picture of the Messiah in the Testament of Judah (ch. xxiv.), although far more brief, resembles, in its spiritual character and in its universalistic tendency, that in the Testament of Levi.该图片的弥赛亚在圣经的犹大（第二十四章） ，虽然来得短暂，极为相似，在其精神品格，并在其带有普遍性的倾向，即在全书的利维。 The sole mission of the Messiah will be the regeneration of mankind, and his kingdom will be one of justice and salvation for the whole world.唯一使命弥赛亚将成为再生的人类，他的王国将是一个正义和拯救整个世界。 If, as Bousset sought to prove ("Zeitschrift für die Neutestamentliche Wissenschaft," i. 193 et seq.), the Testaments of the Twelve Patriarchs date mainly from the time of the Maccabees, then the Messiahconception of the Testament of Levi is easily accounted for; the author expects that the future Savior will be a prince of the reigning priestly house of the Maccabees.如果象bousset试图证明（ " ： Zeitschrift f黵die neutestamentliche wissenschaft " ，一193等等） ，约所有的十二个patriarchs日期，主要是从时间的马加比，那么messiahconception的遗嘱的利维是很容易占为;笔者预计，未来救世主，将是一个王子的执政圣府的马加比。
The Heavenly Messiah.天上的弥赛亚。
The oldest apocalypse in which the conception of a preexistent heavenly Messiah is met with is the Messiological section of the Book of Enoch (xxxvii.-lxxi.) of the first century BC The Messiah is called "the Son of Man," and is described as an angelic being, his countenance resembling a man's, and as occupying a seat in heaven beside the Ancient of Days (xlvi. 1), or, as it is expressed in ch.最古老的启示，其中关于建立preexistent天朝弥赛亚是会见是messiological科书中的伊诺克（ xxxvii. - lxxi ）的公元前一世纪弥赛亚是所谓的"人子" ，是形容作为一个天使，他的国家进行相似的一名男子的，并作为占座位，在天堂旁边古代的天（ xlvi. 1 ） ，或者，因为这是表示，在CH 。 xxxix.第39届。 7, "under the wings of the Lord of spirits." 7 ， "机翼下的主神" 。 In ch.在CH 。 xlviii. 48 。 3, 6, xlix. 3日， 6日， xlix 。 2b it is stated that "His name was called before the Lord of spirits before the sun and the signs of the zodiac were created, and before the stars of heaven weremade"; that "He was chosen and hidden with God before the world was created, and will remain in His presence forevermore" (comp. also lxii. 6); and that "His glory will last from eternity unto eternity and his might from generation unto generation" (that "his name" in xlviii. 3 means really "son of man" is evident from verse 6; comp. the similar use of "Shem Yhwh" for "Yhwh" in Isa. xxx. 27). 2B卫星是说， "他的名字叫耶和华面前的烈酒之前，太阳和标志的十二生肖创造了，而且没星星的天堂weremade " ，即： "他被选定和隐患，与上帝在世界面前创造，并会留在他的存在永远" （ comp.也lxii 6 ） ，并认为"他的荣耀，将过去由永恒祂永恒的，他可能会从一代人所不欲的一代" （即"他的名字"在四十八3手段，真正做到了"人子" ，是显而易见的，由韵文6 ;可比。类似使用" SHEM后yhwh " ， " yhwh "伊萨XXX计划27段） 。 He is represented as the embodiment of justice and wisdom and as the medium of all God's revelations to men (xlvi. 3; xlix. 1, 2a, 3).他的代表作为体现正义和智慧，作为中所有上帝的启示，以男性（ xlvi. 3 ; xlix 1 ，甲3 ） 。 At the end of time the Lord will reveal him to the world and will place him on the throne of His glory in order that he may judge all creatures in accordance with the end to which God had chosen him from the beginning.在去年底的时候，耶和华必揭示了他的世界，并会放他的宝座，他的荣耀，以便他可以判断，所有的动物，依照本月底向真主选择了他，从一开始的。 When he rises for the judgment all the world will fall down before him, and adore and extol him, and give praise to the Lord of spirits.当他上升为判断，世界上所有会塌下来了他面前，崇拜和歌颂他，并给予赞美耶和华的烈酒。 The angels in heaven also, and the elect in the Garden of Life, will join in his praise and will glorify the Lord.