Gethsemane gethsemane

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Gethsemane is the place on the Mount of Olives near Jerusalem where Jesus Christ was betrayed by Judas Iscariot and arrested while praying with his disciples after the Last Supper. gethsemane是地方上橄欖山附近耶路撒冷耶穌被出賣猶大iscariot和被捕,而祈禱與他的弟子後,最後的晚餐。 The name (Matt. 26:36; Mark 14:32) may have meant "oil vat," suggesting a stand of olive trees.名稱。 ( 26:36 ;馬克14時32分) ,可能意味著"石油換增值稅, "建議的立場橄欖樹。 John's Gospel (18:1) refers to the site as a garden; hence, the composite designation, the Garden of Gethsemane.約翰福音( 18:1 ) ,是指把網站作為一個花園,因此,綜合稱號,花園gethsemane 。 Despite several conjectures, the site is not precisely identifiable today.儘管有過一些猜測,該網站是不準確識別。


Gethsem'ane gethsem'ane

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Gethsemane, oil-press, the name of an olive-yard at the foot of the Mount of Olives, to which Jesus was wont to retire (Luke 22:39) with his disciples, and which is specially memorable as being the scene of his agony (Mark 14:32; John 18:1; Luke 22:44). gethsemane ,石油新聞,其名稱的一個橄欖碼在腳下的橄欖山,而耶穌被won't的退休(盧克22時39分)與他的弟子,這是特別令人難忘的,因為被現場的他痛苦( 14時32馬克;約翰18:1 ;盧克22時44分) 。 The plot of ground pointed out as Gethsemane is now surrounded by a wall, and is laid out as a modern European flower-garden.情節地面指出,作為gethsemane現在四周圍牆,並奠定了作為一個現代歐洲花卉園。 It contains eight venerable olive-trees, the age of which cannot, however, be determined.它包含了8個老橄欖,綠樹成蔭,年齡可以,但不能確定。 The exact site of Gethsemane is still in question.確切部位gethsemane仍在進行中的問題。 Dr. Thomson (The Land and the Book) says: "When I first came to Jerusalem, and for many years afterward, this plot of ground was open to all whenever they chose to come and meditate beneath its very old olivetrees. The Latins, however, have within the last few years succeeded in gaining sole possession, and have built a high wall around it......The Greeks have invented another site a little to the north of it...... My own impression is that both are wrong. The position is too near the city, and so close to what must have always been the great thoroughfare eastward, that our Lord would scarcely have selected it for retirement on that dangerous and dismal night ......I am inclined to place the garden in the secluded vale several hundred yards to the north-east of the present Gethsemane."湯姆森博士(土地與圖書)說: "當我第一次來到耶路撒冷,以及多年以後,這個陰謀的地面是向所有人開放的時候,他們選擇了來打坐下方,其很老olivetrees 。拉丁人,然而,在最近幾年成功地爭取獨資擁有,並建成了一個高圍牆,它......希臘人發明了另一幅小到北......我自己的感覺是,這兩種觀點都是錯誤的。立場是太靠近城市,在這麼近的,要一直偉大大道向東,我們的主會幾乎已經選擇了它,為退休對這一危險和令人沮喪的夜晚......我傾向於把花園在僻靜Vale的幾百碼的東北部,目前gethsemane " 。

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Gethsemane gethsemane

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(Book 5, Chapter XII From Life and Times of Jesus the Messiah (預訂五,第十二章,從生活和所處時代的耶穌彌賽亞
by Alfred Edersheim, 1886)由阿爾弗雷德edersheim , 1886 )

(St. Matt. xxvi. 30-56; St. Mark xiv. 26-52; St. Luke xxii. 31-53; St. John xviii. 1-11.) We turn once more to follow the steps of Christ, now among the last He trod upon earth. (聖馬特。二十六。 30-56 ;聖馬克十四26-52聖路加二十二31-53 ;聖約翰十八1-11 ) ,我們又再次向後續步驟基督的,現在是過去他trod經地球。 The 'hymn,' with which the Paschal Supper ended, had been sung. '聖歌, '與該逾越節晚餐結束後,一直唱。 Probably we are to understand this of the second portion of the Hallel, [a Ps.也許我們都了解這一點的第二部分的hallel , [與PS 。 cxv. cxv 。 to cxviii.] sung some time after the third Cup, or else of Psalm cxxxvi., which, in the present Ritual, stands near the end of the service.以cxviii 。 ]唱了一段時間後,第三杯,否則的詩篇cxxxvi ,其中,在當前的儀式中,站在接近尾聲的服務。 The last Discourses had been spoken, the last Prayer, that of Consecration, had been offered, and Jesus prepared to go forth out of the City, to the Mount of Olives.最後論述了發言,最後的祈禱,也就是consecration ,已提供的,與耶穌有心理準備要過了進出該城,以橄欖山。 The streets could scarcely be said to be deserted, for, from many a house shone the festive lamp, and many a company may still have been gathered; and everywhere was the bustle of preparation for going up to the Temple, the gates of which were thrown open at midnight.街道上幾乎可說是被遺棄的,因為從很多房子,照耀著節日燈,許多公司仍可能已聚集;到處是高聳入雲的,準備去到寺廟,大門,其中開放於午夜十二時。

Passing out by the gate north of the Temple, we descend into a lonely part of the valley of black Kidron, at that season swelled into a winter torrent.結業,由北門的廟宇,我們淪落為一個孤獨的部分河谷的黑色kidron ,在那個賽季的膨脹,到了寒冬的洪流。 Crossing it, we turn somewhat to the left, where the road leads towards Olivet.越過它,我們又有點向左邊,那裡的道路,導致對科特。 Not many steps farther (beyond, and on the other side of the present Church of the Sepulchre of the Virgin) we turn aside from the road to the right, and reach what tradition has since earliest times, and probably correctly, pointed out as 'Gethsemane,' the 'Oil-press.' It was a small property enclosed [ ], 'a garden' in the Eastern sense, where probably, amidst a variety of fruit trees and flowering shrubs, was a lowly, quiet summer-retreat, connected with, or near by, the 'Olive-press.'沒有太多的步驟,更遠(超出,並在另一邊的本教會的墳墓的維爾京) ,我們把除道路的權利,並達成什麼傳統以來最早的時候,大概正確地指出,作為' gethsemane , ' , '石油換新聞' ,是一個小財產封閉式[ ] , '花園' ,在東區意義上說,如果有可能,出現了各種各樣的果樹和花灌木,是一個卑微的,安靜的夏季務虛會,聯繫時,或其附近, '橄欖-新聞。 The present Gethsemane is only some seventy steps square, and though its old gnarled olives cannot be those (if such there were) of the time of Jesus, since all trees in that valley, those also which stretched their shadows over Jesus, were hewn down in the Roman siege, they may have sprung from the old roots, or from the odd kernels.目前gethsemane只是一些步驟,七十平方米,雖然其舊gnarled橄欖不能者(如有)的時候,耶穌,因為所有的樹木,在這山谷,也即伸展自己的陰影。耶穌,被挖出來下跌在羅馬的圍困,他們可能異軍突起,從老根,也可從單內核。 But we love to think of this 'Garden' as the place where Jesus 'often', not merely on this occasion, but perhaps on previous visits to Jerusalem, gathered with His disciples.但是我們都喜歡看這一'花園'為地方耶穌'常常' ,不只是這一次,但也許就在過去訪問耶路撒冷,聚集與他的弟子。

It was a quiet resting-place, for retirement, prayer, perhaps sleep, and a trysting-place also where not only the Twelve, but others also, may have been wont to meet the Master.這是一個安靜的休息位,為退休,祈禱,或許睡眠,並trysting位,也是不只是12 ,但其他人也可能已被won't的,以滿足主人的關係。 And as such it was known to Judas, and thither he led the armed band, when they found the Upper Chamber no longer occupied by Jesus and His disciples.正因如此,這是眾所周知的猶大,上去和他率領的武裝帶,當他們發現上議院不再佔用耶穌和他的弟子。 Whether it had been intended that He should spend part of the night there, before returning to the Temple, and whose that enclosed garden was, the other Eden, in which the Second Adam, the Lord from heaven, bore the penalty of the first, and in obeying gained life, we know not, and perhaps ought not to inquire.是否已打算,他應該花的一部分,在那裡過夜,然後返回寺廟,其表示,封閉式花園外,其他的伊甸園,其中第二個亞當,主從天上,承擔罰款的,第一,並在服從獲得了生命,我們不知道,也許不應該過問。 It may have belonged to Mark's father.它可能屬於馬克的父親。 But if otherwise, Jesus had loving disciples even in Jerusalem, and, we rejoice to think, not only a home at Bethany, and an Upper Chamber furnished in the City, but a quiet retreat and trysting-place for His own under the bosom of Olivet, in the shadow of the garden of 'the Oil-press.'但是,如果不然,耶穌愛的門徒,甚至在耶路撒冷,而且,我們欣喜認為,不僅是一個家庭在貝特尼和上院填報的城市,而是一個安靜的撤退和trysting位,為他自己下的胸懷科特,在影子的花園'石油換新聞。

The sickly light of the moon was falling full on them as they were crossing Kidron.害病鑑於月球是屬於充滿對他們,因為他們越過kidron 。 It was here, we imagine, after they had left the City behind them, that the Lord addressed Himself first to the disciples generally.正是在這裡,我們可以想像,在他們離開了城市,他們背後,即主處理自己的第一至弟子一般。 We can scarcely call it either prediction or warning.我們幾乎可以稱之為要么預報或警報。 Rather, as we think of that last Supper, of Christ passing through the streets of the City for the last time into that Garden, and especially of what was now immediately before Him, does what He spake seem natural, even necessary.相反,因為我們認為這最後的晚餐,耶穌穿過街道的城市,最後一次到那個花園,特別是什麼是現在立刻在他面前,做什麼他spake似乎是自然的,甚至是必要的。 To them, yes, to them all.對他們來說,是的,他們所有人。

He would that night be even a stumbling-block.他將在當晚被連絆腳石。 And so had it been foretold of old, [a Zech.等了,它已經預示了老, [撒加利亞。 xiii.十三。 7] that the Shepherd would be smitten, and the sheep scattered. 7 〕說,牧羊人將受責罰,羊散。 Did this prophecy of His suffering, in its grand outlines, fill the mind of the Saviour as He went forth on His Passion?當時這個預言他的苦難,在其宏偉的輪廓,填補心中的救世主,因為他去了他的激情? Such Old Testament thoughts were at any rate present with Him, when, not unconsciously nor of necessity, but as the Lamb of God, He went to the slaughter.例如舊約想法,在任何速率,目前與他的時候,而不是在不知不覺中,也有必要的,但是作為神的羔羊,他又到屠宰。 A peculiar significance also attaches to His prediction that, after He was risen, He would go before them into Galilee.一個奇特的意義,也十分重視他的預測後,他被起色,但他會去之前,他們到加利利。 [b St. Matt.並[ b聖馬特。 xxvi.二十六。 32; St. Mark. 32 ,聖馬克。 xiv.十四。 28.] For, with their scattering upon His Death, it seems to us, the Apostolic circle or College, as such, was for a time broken up. 28 。 ] ,其散射後,他的去世,在我們看來,使徒圈或大學,因為這樣的,曾經有一段時間破碎。 They continued, indeed, to meet together as individual disciples, but the Apostolic bond was temporarily dissolved.他們繼續,而事實上,以應付共同及個別弟子,但教廷的債券暫時解散。

This explains many things: the absence of Thomas on the first, and his peculiar position on the second Sunday; the uncertainty of the disciples, as evidenced by the words of those on the way to Emmaus; as well as the seemingly strange movements of the Apostles, all which are quite changed when the Apostolic bond is restored.這也解釋了很多東西:沒有托馬斯的第一次,也是他的獨特地位,就第二週日;不確定性的門徒所證明的那樣的話,這些就未來路向非政府為何,以及看似奇怪動作的使徒,一切都是較大的改觀,當使徒債券予以恢復。 Similarly, we mark, that only seven of them seem to have been together by the Lake of Galilee, [a St. John xxxi.同樣,我們紀念,只有7人似乎都在一起,由湖加利利[聖約翰三十一。 2.] and that only afterwards the Eleven met Him on the mountain to which He had directed them. 2 。 ] ,並在事後才十一個見了他就上山,因為他已指示他們。 [b St. Matt.並[ b聖馬特。 xxvii, 16.] It was here that the Apostolic circle or College was once more re-formed, and the Apostolic commission renewed, [c ucs vv.18-20.] and thence they returned to Jerusalem, once more sent forth from Galilee, to wait the final events of His Ascension, and the Coming of the Holy Ghost.二十七, 16 。 ]就是在這裡使徒圈或學院再次重新組建,並使徒委員會再次,碳ucs vv.18 - 20 ] ,並從那裡他們返回耶路撒冷,再一次發出了由加利利,然後等待最後的事件,他的阿森松島,並在未來的聖靈。

But in that night they understood none of these things.但在這天晚上,他們明白,沒有這些東西。 While all were staggering under the blow of their predicted scattering, the Lord seems to have turned to Peter individually.而所有的人咋舌下打擊,他們的預言散射時,主似乎已轉向彼得單獨。 What he said, and how He put it, equally demand our attention: 'Simon, Simon' [d St. Luke xxii.他所說的,以及他如何把它,而同樣的需求,我們的注意力: '西蒙,西蒙' 【 D聖路加二十二。 31.] using His old name when referring to the old man in him, 'Satan has obtained [out-asked,] you, for the purpose of sifting like as wheat. 31 。 ]用他的舊名稱時,所指的那位老者,在他'撒旦已獲得[地地道道的詢問, ]你,為了篩選喜歡的小麥。 But I have made supplication for thee, that thy faith fail not.'但我已supplication為你,那你的信念不能沒有。 The words admit us into two mysteries of heaven.字承認,我們一分為二的奧秘天堂。 This night seems to have been 'the power of darkness', when, left of God, Christ had to meet by himself the whole assault of hell, and to conquer in His own strength as Man's Substitute and Representative.這個夜晚似乎已被'權力的黑暗' ,時,左側的上帝,基督,以滿足自己的整個毆打的地獄,並要征服他自己的實力,由於人的替代性和代表性。 It is a great mystery: but quite consistent with itself.這是一個很大的謎:但相當符合本身。 We do not, as others, here see any analogy to the permission given to Satan in the opening chapter of the Book of Job, always supposing that this embodies a real, not an allegorical story.我們不是這樣做,其他人,在這裡看不到有任何的比喻向許可給撒旦在開篇的這本書的工作,總是假定這既體現了一個真正的,而不是一個寓言故事。 But in that night the fierce wind of hell was allowed to sweep unbroken over the Saviour, and even to expend its fury upon those that stood behind in His Shelter.但在那天晚上,在激烈的風聲地獄被允許打掃從未間斷過救世主,甚至動用其暴跳如雷的是那些站在背後,在他的住所。 Satan had 'out-asked, obtained it, yet not to destroy, nor to cast down, but 'to sift,' like as wheat [It is very probable that the basis of the figure is Amos ix.撒旦了'地地道道的詢問,得到了它,但不要破壞,也沒有投下來,但'篩選'一樣作為小麥[這是非常有可能的基礎上的數字是阿莫斯九。 9.] is shaken in a sieve to cast out of it what is not grain. 9 。 ]是動搖了在一個篩子,以投出的,它有什麼不種糧。 Hitherto, and no farther, had Satan obtained it.到目前為止,並沒有放長遠些,有撒旦獲得它。 In that night of Christ's Agony and loneliness, of the utmost conflict between Christ and Satan, this seems almost a necessary element.在這天晚上基督的痛苦和寂寞,最大的矛盾是耶穌和撒旦,這點似乎是差不多的一個必要因素。

This, then, was the first mystery that had passed.這一切,那麼,是第一個謎團已經過去了。 And this sifting would affect Peter more than the others.這過篩會影響彼得超過其他人。 Judas, who loved not Jesus at all, has already fallen; Peter, who loved him, perhaps not most intensely, but, if the expression be allowed, most extensely, stood next to Judas in danger.猶大,誰不愛耶穌,一切已跌至;彼得,他是愛他,也許不是最激烈的,但是,如果表達不准,多數extensely ,站在旁邊的猶大處於危險之中。 In truth, though most widely apart in their direction, the springs of their inner life rose in close proximity.在真相,但卻是最廣泛的,除了在他們的指揮下,泉水其內在生命上漲近在咫尺。 There was the same readiness to kindle into enthusiasm, the same desire to have public opinion with him, the same shrinking from the Cross, the same moral inability or unwillingness to stand alone, in the one as in the other.有同樣的準備點燃進入的積極性,同樣的願望,有輿論與他相同的萎縮從十字架上,相同的道德沒有能力或不願意單獨存在,是在一個如同在其他。 Peter had abundant courage to Sally out, but not to stand out.彼得豐富勇氣薩利列,但不站出來。 Viewed in its primal elements (not in its development), Peter's character was, among the disciples, the likest to that of Judas.看在其原始元素(而不是在它的發展) ,彼得的性格是,在眾多弟子, likest可說是猶大。 If this shows what Judas might have become, it also explains how Peter was most in danger that night; and, indeed, the husks of him were cast out of the sieve in his denial of the Christ.如果這說明什麼猶大可能已經成為外,還說明了如何彼得是最危險,即夜間,而事實上,外皮他共投出篩,在他拒絕了基督。 But what distinguished Peter from Judas was his 'faith' of spirit, soul, and heart, of spirit, when he apprehended the spiritual element in Christ; [St.但尊敬的彼得從猶大是他的'信仰'的精神,靈魂,心,精神的,當他被逮捕的精神元素,在基督; [聖 John vi.68.] of soul, when he confessed Him as the Christ; [St, Matt.約翰vi.68 。 ]的靈魂,當他供認,他為基督; [聖,馬特。 xvi.十六。 16.] and of heart, when he could ask Him to sound the depths of his inner being, to find there real, personal love to Jesus. 16 。 ]和心髒病時,他可以問問他,以健全的深處他內心的,要找到有實際的,個人的愛情以耶穌。 [St. [聖 John xxi.約翰二十一。 15-17.] 15-17 。 ]

The second mystery of that night was Christ's supplication for Peter.第二個謎這天晚上是基督的supplication對於彼得。 We dare not say, as the High-Priest, and we know not when and where it was offered.我們不敢說,作為高神父,我們不知道何時何地有人優惠。 But the expression is very strong, as of one who has need of a thing.但其表達是非常強烈的,因為一個人有需要的是一個東西。 [1 This even philologically, and in all the passages in which the word is used. [一本甚至philologically ,而在所有通道中,這個詞是用來。 Except in St. Matt.除了在聖馬特。 ix.九。 38, it occurs only in the writings of St. Luke and St. Paul.] And that for which He made such supplication was, that Peter's faith should not fail. 38 ,但只發生在該著作的聖路加和聖保羅。 ] ,並認為在這方面,他提出這樣的supplication是,彼得的信心,應該不會失敗。 This, and not that something new might be given him, or the trial removed from Peter.這一點,而不是新的東西,可能給了他,或審判中除名彼得。 We mark, how Divine grace presupposes, not supersedes, human liberty.我們紀念,又如何神聖的恩典假定,而不是取代,人的自由。 And this also explains why Jesus had so prayed for Peter, not for Judas.這也可以解釋為什麼耶穌這麼祈禱彼得,而不是猶大。 In the former case there was faith, which only required to be strengthened against failure - an eventuality which, without the intercession of Christ, was possible.就前者而言有信仰,而只需要得到加強,對失敗-一個單獨事件,但無干涉的基督,是可能的。 To these words of His, Christ added this significant commission: 'And thou, when thou hast turned again, confirm thy brethren.'以他的這些話,基督說:這一重大委員會: '你,當祢拒絕再次證實了你的兄弟。 [2 Curiously enough, Roman Catholic writers see in the prediction of his fall by implication an assertion of Peter's supremacy. [ 2奇怪,羅馬天主教作家看到,在預測其下跌蘊涵斷言一項彼得的優勢。 This, because they regard Peter as the representative and head of the others.] And how fully he did this, both in the Apostolic circle and in the Church, history has chronicled.這一做法,因為他們認為彼得為代表和頭部的其他人。 ] ,以及如何充分,他這樣做,無論是在使徒圈和在教會裡,歷史已經記錄了。

Thus, although such may come in the regular moral order of things, Satan has not even power to 'sift' without leave of God; and thus does the Father watch in such terrible sifting over them for whom Christ has prayed.因此,雖然這種可能主要來自於經常性的道德秩序的東西,撒旦,甚至沒有權力'篩' ,沒有離開上帝;因此,是否父親看在如此可怕過篩超過他們為誰基督祈禱。 This is the first fulfillment of Christ's Prayer, that the Father would 'keep them from the Evil One.'這是第一個圓滿的基督祈禱,認為父親會' ,使他們從邪惡的一個。 [d St. John xvii. 【 D聖約翰十七。 15] Not by any process from without, but by the preservation of their faith. 15 ]不是由任何過程,從沒有,而是由保存侮辱他們的信仰。 And thus also may we learn, to our great and unspeakable comfort, that not every sin - not even conscious and willful sin - implies the failure of our faith, very closely though it lead to it; still less, our final rejection.因此,也有可能我們知道,我們偉大的和難以形容的舒適性,即並非每一個單-甚至不自覺地和隨意的罪孽-意味著失敗,我們的信仰,非常密切,但它會導致它;依然不足,我們的最終被拒絕。 On the contrary, as the fall of Simon was the outcome of the natural elements in him, so would it lead to their being brought to light and removed, thus fitting him the better for confirming his brethren.與此相反,由於秋季是西蒙的結果自然元素的他,所以會導致他們被揭露和清除,從而擬合他更好地為確認他的謠言。 And so would light come out of darkness.因此,將輕走出黑暗。 From our human standpoint we might call such teaching needful: in the Divine arrangement it is only the Divine sequent upon the human antecedent.從我們人類的立場,我們可能要求這種教學需要的:在神的安排,這僅僅是個神聖的序列後,人類的前因。

We can understand the vehement earnestness and sincerity with which Peter protested against of any failure on his part.我們可以理解壯懷激烈正經和誠意與彼得抗議的任何失敗都對他的一部分。 We mostly deem those sins farthest which are nearest to us; else, much of the power of their temptation would be gone, and pate are our falls.我們大多認為這些罪孽,行程最遠的是最接近我們的,否則,大部分的權力,其誘惑將走了,八德,是我們跌倒。 In all honesty - and not necessarily with self elevation over the others - he said, that even if all should be offended in Christ, he never could be, but was ready to go with Him into prison and death.在所有誠實-而不一定是與自我海拔超過別人-他說,即使所有要得罪了,在基督裡,他從來沒有可以,但願意跟他一起去到監獄和死亡。 And when, to enforce the warning, Christ predicted that before the repeated crowing of the cock [1 This crowing of the cock has given rise to a curious controversy, since, according to Rabbinic law, it was forbidden to keep fowls in Jerusalem, on account of possible Levitical defilements through them (Baba K. vii. 7).時,執行預警,基督預言前反复擁擠的公雞[ 1這個擁擠的公雞,已經引起好奇的爭議,因為根據rabbinic法時,曾嚴禁家禽保持在耶路撒冷,就考慮到可能levitical污穢通過他們(巴巴k.七7 ) 。 Reland has written a special dissertation on the subject, of which Schottgen has given a brief abstract. reland寫了一個特殊論文題目,其中schottgen打了一個簡短的摘要。 We need not reproduce the arguments, but Reland urges that, even if that ordinance was really in force at the time of Christ (of which there is grave doubt), Peter might have heard the cock crow from Fort Antonia, occupied by the Romans, or else that it might have reached thus far in the still night air from outside the walls of Jerusalem.我們不需要複製論據,但reland敦促認為,即使該條例是真正在武力上的時候,基督(其中有嚴重懷疑) ,彼得可能聽到雞啼由Fort安東妮亞,佔領了羅馬,否則,它可能已經達到迄今為止在夜間仍有空氣,從城牆外的耶路撒冷。 But there is more than doubt as to the existence of this ordinance at the time.但有多於懷疑,因為存在這個條例的時候。

There is repeated mention of 'cock-crow' in connection with the Temple-watches, and if the expression be regarded as not literal, but simple a designation of time, we have in Jer.有反复提到的'公雞-烏鴉'涉嫌與廟-手錶,如果表達被視為不直譯,但簡單的指定的時間內,我們已在哲。 Erub. erub 。 x.十。 1 (p. 26 a, about middle) a story in which a cock caused the death of a child at Jerusalem, proving that fowls must have been kept there.] ushered in the morning, [2 St. Matthew speaks of 'this night,' St. Mark and St. Luke of 'this day,' proving, if such were needed, that the day was reckoned from evening to evening.] Peter would thrice deny that he knew Him, Peter not only persisted in his asseverations, but was joined in them by the rest. 1 (第26頁,約中)的故事,其中公雞造成孩子死亡,在耶路撒冷,證明家禽必須一直都存在。 ]又迎來了早晨, [ 2聖馬太講的'這夜'聖馬克和聖路加'這一天, '證明,如果這種需要,這一天被忽視,從傍晚到晚上。 ]彼得會三次否認說,他知道他,彼得不僅堅持他的asseverations ,但加入了他們的其餘部分。 Yet, and this seems the meaning and object of the words of Christ which follow, they were not aware terribly changed the former relations had become, and what they would have to suffer in consequence.然而,這似乎意義和對象的基督的話,其中跟隨,他們不知道可怕的,改變了以前的關係已成為,他們將要承受後果。 [a St. Luke xxii. [聖路加二十二。 35-38] When formerly He had sent forth, both without provision and defence, had they lacked anything? 35-38 ]時以前他曾提出,既沒有提供和辯護,如果他們缺少什麼呢? No!不! But now no helping hand would be extended to them; nay, what seemingly they would need even more than anything else would be 'a sword', defence against attacks, for at close of His history He was reckoned with transgressors.但現在並沒有伸出援手,將延長它們;不僅如此,看似他們將需要更看得高於一切,將是'劍' ,抵禦攻擊,為接近他的歷史,他被忽視求。 [3 Omit the article.] The Master a crucified Malefactor, what could His followers expect? [ 3略去文章。 ]掌握釘在十字架上malefactor ,有什麼可他的追隨者期望? But once more they understood Him in a grossly realistic manner.但一旦他們越了解他的一個極現實的方式。

These Galileans, after the custom of their countrymen, [b Jos. War iii.這些galileans後,定制自己的國人,並[ b jos.戰爭三。 3, 2] had provided themselves with short swords, which they concealed under their upper garment. 3 , 2 ]提供了自己的短刀劍,他們掩蓋自己的服裝上。 It was natural for men of their disposition, so imperfectly understanding their Master's teaching, to have taken what might seem to them only a needful precaution in coming to Jerusalem.這是自然的男人,他們的處置,所以不是十全十美了解自己的主人的教學,採取了什麼措施似乎對他們只是一個需要的預防措施來耶路撒冷。 At least two of them, among them Peter, now produced swords.至少有兩個人,其中包括彼得,現在生產的刀劍。 [1 The objection has been raised, that, according to the Mishnah (Shabb. vi. 4), it was not lawful to carry swords on the Sabbath. [ 1提出反對,說,根據該mishnah ( shabb.六4 ) ,這是不合法的進行刀劍對安息日。 But even this Mishnah seems to indicate that there was divergence of opinion on the subject, even as regarded the Sabbath, much more a feast-day.] But this was not the time of reason with them, and our Lord simply put it aside.但即使這一mishnah似乎表明,有不同的意見就此事,甚至認為是安息日,更為饗宴三天。 ]但是這不是時間的原因,與他們及我們的主乾脆把它擱置。 Events would only too soon teach them.事件只會太早教導他們。

They had now reached the entrance of Gethsemane. It may have been that it led through the building with the 'oil-press,' and that the eight Apostles, who were not to come nearer to the 'Bush burning, but not consumed,' were left there. 他們現在到了門口gethsemane 。它可能已被認為是領導通過自身建設,同'石油換新聞,並認為八使徒,他們不是來較接近'布什在燃燒,但沒有消耗, '被遺留在該處。 Or they may have been taken within the entrance of the Garden, and left there, while, pointing forward with a gesture of the Hand, He went 'yonder' and prayed (a).或者,他們可能已被採取入口處的花園,和遺留在該處,而指向著同一種姿態的手,他竟然' yonder '祈禱(一) 。 According to St. Luke, He added the parting warning to pray that they might not enter into temptation.據聖盧克,他說,在臨別前的警告,祈禱他們可能不會進入誘惑。

Eight did He leave there.八,他離開。 The other three, Peter, James and John, companions before of His glory, both when He raised the daughter of Jairus [b St. Mark v. 37] and on the Mount of Transfiguration [c St.Matt.其他三,彼得,詹姆斯和約翰,同伴面前的他的榮耀,無論是當他提出女兒jairus並[ b聖馬克訴37 ]和對摩的變形[中st.matt 。 xvii.十七。 1], He took with Him farther. 1 ] ,他與他的距離。 If in that last contest His Human Soul craved for the presence of those who stood nearest Him and loved Him best, or if He would have them baptized with His Baptism, and drink of His Cup, these were the three of all others to be chosen.如果在這最後的較量他的人的心靈渴望,為在場的那些挺身而出最接近他和愛他最好的,或如果他能有他們受洗與他的洗禮,並喝他的杯,其中3個與其他所有被選擇。 And now of a sudden the cold flood broke over Him.現在,一時間冷戰爆發洪水超過他。 Within these few moments He had passed from the calm of assured victory into the anguish of the contest.在這幾分鐘,他已通過從平靜的保證,勝利進入痛苦的競賽。 Increasingly, with every step forward, He became 'sorrowful,' full of sorrow, 'sore amazed,' and 'desolate.'越來越多的,而每向前邁進一步,他成為'悲情的, '充滿悲痛的時刻, '瘡驚訝' , '荒涼。 [2 We mark a climax. [ 2我們紀念高潮。 The last word (used both by St. Matthew and St. Mark seems to indicate utter loneliness, desertion, and desolateness.] He told them of the deep sorrow of His Soul even unto death, and bade them tarry there to watch with Him. Himself went forward to enter the contest with prayer. Only the first attitude of the wrestling Saviour saw they, only the first words in that Hour of Agony did they hear. For, as in our present state not uncommonly in the deepest emotions of the soul, and as had been the case on the Mount of Transfiguration, irresistible sleep crept over their frame.硬道理(均採用由聖馬修和聖馬克似乎表明完全孤獨,遺棄家庭和荒涼。 ] ,他告訴他們的深切的悲痛的他的靈魂,甚至祂死刑,並招請他們黑在那裡觀賞他的看法。親自前去進入競賽與祈禱,只有第一次的態度對摔跤救世主看到,他們中,只有第一次的話,在這1小時的痛苦,沒有聽到,因為,在我們目前的狀態並不少見,在最深切的情感的靈魂,並已得到的情況對摩的變形,不可抗拒的睡眠中出現過他們的骨架。

But what, we may reverently ask, was the cause of this sorrow unto death of the Lord Jesus Christ?但是,我們可能reverently要求,是造成這起悲痛,以至於死的主耶穌基督? Not fear, either of bodily or mental suffering: but Death.沒有恐懼,無論是身體上或精神上的痛苦:只有死亡。 Man's nature, created of God immortal, shrinks (by the law of its nature) from the dissolution of the bond that binds body to soul.人的本質,創造了神成仙,縮小(由法律,其性質) ,從解散的債券結合體,以靈魂。 Yet to fallen man Death is not by any means fully Death, for he is born with the taste of it in his soul.但倒下的男子死亡,是不以任何方式完全死亡,因為他是天生的味道,這在他的心靈。 Not so Christ.並非如此基督。 It was the Unfallen Man dying; it was He, Who had no experience of it, tasting Death, and that not for Himself but for every man, emptying the cup to its bitter dregs.這是unfallen男子死亡,這是他,他沒有這方面的經驗看來,品嚐死刑,並表示,不為自己,但每一個男人,排空杯,以苦其糟粕。 It was the Christ undergoing Death by man and for man; the Incarnate God, the God-Man, submitting Himself vicariously to the deepest humiliation, and paying the utmost penalty: Death, all Death.這是基督的經歷著死亡的男子,並為男子;肉身的神,神人,服從自己vicariously以最深的屈辱,並付出最大的刑罰:死刑,所有死刑。 No one as He could know what Death was (not dying, which men dread, but Christ dreaded not); no one could taste its bitterness as He.沒有人,因為他可能知道什麼是死亡(不死亡,其中男性害怕,但害怕基督沒有) ,任何人都可以品嚐它的苦澀,因為他的。 His going into Death was His final conflict with Satan for man, and on his behalf.他到死是他的最後衝突與撒旦為男子,並以他的名義。 By submitting to it He took away the power of Death; He disarmed Death by burying his shaft in His own Heart.通過提交給它的,他拿走了死亡的力量,他被解除武裝後死亡埋葬他的豎在他自己的心臟。 And beyond this lies the deep, unutterable mystery of Christ bearing the penalty due to our sin, bearing our death, bearing the penalty of the broken Law, the accumulated guilt of humanity, and the holy wrath of the Righteous Judge upon them.和超越這個謊言深,無可言喻的神秘基督軸承罰款,因為我們的罪過,事關我們的死亡,同時該罰款的破壞規律,積累了有罪的人性,神聖憤怒的正義法官身上。 And in view of this mystery the heaviness of sleep seems to steal over our apprehension.並鑑於這個謎了過多的睡眠,似乎竊取我們的憂慮。

Alone, as in His first conflict with the Evil One in the Temptation in the wilderness, must the Saviour enter on the last contest.單,因為在他的第一次衝突與邪惡的一個誘惑,在荒無人煙的戈壁灘上,必須救世主就進入最後的較量。 With what agony of soul He took upon Him now and there the sins of the world, and in taking expiated them, we may learn from this account of what passed, when, with strong crying and tears unto Him that was able to save Him from death,' He 'offered up prayers and supplications.'同什麼痛苦的靈魂,他上台後,他現在還有罪惡的世界,並採取expiated他們,我們可以了解,從這個帳戶的是什麼過去了,當技術,加上強勁的哭聲和淚水所不欲,那是無法救他,從死亡的, '他'提供了祈禱和supplications 。 [a Heb. [希伯來書。 v. 7.] And, we anticipate it already, with these results: that He was heard; that He learned obedience by the things which He suffered; that He was made perfect; and that He became: to us the Author of Eternal Salvation, and before God, a High-Priest after the order of Melchizedek.五, 7 。 ] ,我們預料,它已經有了這些結果:他是聽到他的教訓所服從的東西,他遭受了,那他是完美的,並認為他成為:我們的作者永恆的救贖,並在上帝面前,一個高神父後順序melchizedek 。 Alone, and yet even this being 'parted from them', [b St. Luke xxii.單,但即使在這種' parted從他們' ,並[ b聖路加二十二。 41.] implied sorrow. 41 。 ]隱含的悲哀。 [c Comp. [中可比。 Acts.行為。 xxi.] [1 The Vulgate renders: 'avulsus est.'二十一。 ] [ 1 vulgate令: ' avulsus估值' Bengel notes: 'serio affectu.'] And now, 'on His knees,' prostrate on the ground, prostrate on His Face, began His Agony. bengel註解: ' serio affectu 。 ' ] ,現在, '對他的膝蓋, '頂禮膜拜在地面上,頂禮膜拜在他的臉上,開始了他的痛苦。 His very address bears witness to it.他很地址見證。 It is the only time, so far as recorded in the Gospels, when He addressed God with the personal pronoun: 'My Father.'這是唯一的一次,就記錄在福音,致詞時,上帝與個人的代名詞: '我的父親。 [d St. Matt. 【 D聖馬特。 xxvi.二十六。 39, 42.] [2 St. Jerome notes: 'dicitqueblandiens: Mi Pater.'] 39 , 42 。 ] [ 2聖杰羅姆註解: ' dicitqueblandiens :宓的父親。 ' ]

The object of the prayer was, that, 'if it were possible, the hour might pass away from Him.'對象的禱告是,是, '如果是可能的情況下,每小時可通過遠離他。 [e St. Mark xiv. [電子聖馬克十四。 36.] The subject of the prayer (as recorded by the three Gospels) was, that the Cup itself might pass away, yet always with the limitation, that not His Will but the Father's might be done. 36 。 ]主題禱告(記錄由三個福音) ,即美洲杯本身可能去世,但總是與限制,即不是他的意願,而且父親的,可能做的。 The petition of Christ, therefore, was subject not only to the Will of the Father, but to His own Will that the Father's Will might be done.信基督的,因此,受到不僅是意志的父親,但他自己會說,父親的,將可能要做。 [1 This explains the [ ] of Hebr. [ 1這就解釋[ ]的黑布爾。 v. 7.] We are here in full view of the deepest mystery of our faith: the two Natures in One Person.五, 7 。 ]我們在這裡是在眾目睽睽之下的最深層的奧秘,我們的信念:兩個性質的一個人。 Both Natures spake here, and the 'if it be possible' of St. Matthew and St. Mark is in St. Luke 'if Thou be willing.'這兩個性質spake這裡,並切實遵守『如果它有可能'的聖馬修和聖馬克,是在聖路加' ,如果你願意。 In any case, the 'possibility' is not physical, for with God all things are possible, but moral: that of inward fitness.在任何情況下, '可能'是不是身體,為與上帝的一切事情都是可能的,但道德:外來健身。 Was there, then, any thought or view of 'a possibility,' that Christ's work could be accomplished without that hour and Cup?在那裡,那麼,任何思想或觀點的'可能性' ,基督的工作可以完成,沒有這一小時和世界杯? Or did it only mark the utmost limit of His endurance and submission?還是因為它不僅標誌著竭盡全力限制他的耐力和提交? We dare not answer; we only reverently follow what is recorded.我們也不敢回答,我們只有reverently遵循什麼是記錄。

It was in this extreme Agony of Soul almost unto death, that the Angel appeared (as in the Temptation in the wilderness) to 'strengthen' and support His Body and Soul.正是在這種極端痛苦的靈魂幾乎以至於死,天使出現(如在誘惑,在荒無人煙的戈壁灘上) ,以'加強' ,並支持他的身體與靈魂。 And so the conflict went on, with increasing earnestness of prayer, all that terrible hour.所以衝突的推移,越來越正經的禱告,一切都是可怕小時。 [a St. Matt. [聖馬特。 xxvi.二十六。 40.] For, the appearance of the Angel must have intimated to Him, that the Cup could not pass away. 40 。 ] ,外觀天使必須有暗示他說,這杯不能過世。 [2 Bengel: 'Signum bibendi calicis.'] And at the close of that hour, as we infer from the fact that the disciples must still have seen on His Brow the marks of the Bloody Sweat [3, The pathological phenomenon of blood being forced out of the vessels in bloody sweat, as the consequence of agony, has been medically sufficiently attested. [ 2 bengel : ' Signum的bibendi calicis 。 ' ] ,並在結束時說,小時,因為我們推斷,從事實,那就是弟子仍必須看到他的眉頭該商標的流血流汗[ 3 ,病理現象的親情被迫離開的船隻在流血流汗,為的後果是痛苦的,一直身體足以證明。 See the Commentaries.] His Sweat, mingled with Blood, [4 No one who has seen it, can forget the impression of Carlo Dolce's picture, in which the drops as they fall kindle into heavenly light.] fell in great drops on the ground.看到評論。 ]他的汗水,交織著血[ 4 ,沒有人看到它,可以忘記的印象卡羅dolce的圖片,其中滴,因為他們屬於點燃到天堂之光。 ]下跌,在大滴在地面上。 And when the Saviour with this mark of His Agony on His Brow [5 They probably knew of the Bloody Sweat by seeing its marks on His Brow, though those who did not follow Him on His capture may have afterwards gone, and in the moonlight seen the drops on the place where He had knelt.] returned to the three, He found that deep sleep held them.當救世主這標誌著他的痛苦,他的眉頭[ 5 ,他們大概知道的,血淋淋的汗水所見到它標誌著對他的眉頭,雖然那些沒有跟他對他的被捕可能是後來離開了,在月光見過藥水對地方,他曾跪下。 ] ,回到了3個後,他發現深睡舉行。

While He lay in prayer, they lay in sleep; and yet where soul-agony leads not to the one, it often induces the other.雖然他奠定在祈禱,他們臥在睡眠;但又那裡反省的痛苦,導致不能將其中的,它往往誘使對方。 His words, primarily addressed to 'Simon,' roused them, yet not sufficiently to fully carry to their hearts either the loving reproach, the admonition to 'Watch and pray' in view of the coming temptation, or the most seasonable warning about the weakness of the flesh, even where the spirit was willing, ready and ardent [ ].他的話,主要是針對'西蒙' ,激起了他們的,但還不夠充分履行自己的心中,無論愛好責備,說教,以'觀賞並祈禱'鑑於未來的誘惑,或最季節性警告弱點屬肉體的,甚至在精神願意,隨時準備和殷切[ ] 。

The conflict had been virtually, though not finally, decided, when the Saviour went back to the three sleeping disciples.衝突已無形中,雖然尚未作最後決定,當救世主回到三個睡覺的弟子。 He now returned to complete it, though both the attitude in which He prayed (no longer prostrate) and the wording of His Prayer, only slightly altered as it was, indicate how near it was to perfect victory.現在他回來才能完成,雖然雙方的態度,他在其中祈禱(不再頂禮膜拜)和措辭,他的禱告,只是稍微改變了,因為它表明,如何接近,它是完美的勝利。 And once more, on His return to them, He found that sleep had weighted their eyes, and they scarce knew what answer to make to Him.再次,對他的回報給他們後,他發現睡了加權他們眼中,他們稀少知道什麼答案,使他。 Yet a third time He left them to pray as before.但他第三次離開他們祈禱如故。 And now He returned victorious.現在他回到勝利。 After three assaults had the Tempter left Him in the wilderness; after the threefold conflict in the Garden he was vanquished.經過3襲擊了tempter留給他在荒無人煙的戈壁灘上;之後三倍衝突中的花園,他是戰敗國。 Christ came forth triumphant.基督出來勝利。 No longer did He bid His disciples watch.不再做他申辦他的弟子們觀賞。 They might, nay they should, sleep and take rest, ere the near terrible events of His Betrayal, for, the hour had come when the Son of Man was to be betrayed into the hands of sinners.他們可能,甚至他們應該,睡眠和休息時間,東鐵支線不久的可怕事件,他的背叛,因為,時間已到時人子是被出賣到手中的罪人。

A very brief period of rest this, [1 It will be noticed that we place an interval of time, however brief, between St. Matt.一個非常簡短的休息時間, [ 1 ,它會注意到,我們的地方,間隔時間,但簡單來說,與聖馬特。 xxvi.二十六。 45 (and similarly St. Mark xiv. 41) and the following verse. 45 (同樣的聖馬克十四41 )和下列詩句。 So already St. Augustine.] soon broken by the call of Jesus to rise and go to where the other eight had been left, at the entrance of the Garden, to go forward and meet the band which was coming under the guidance of the Betrayer.所以已經聖奧古斯丁。 ]即將破裂的號召,耶穌上升,而且把鋼用在刀刃其他八個已經離開,在入口處的花園,要向前邁進,並配合波段這是今後指導下的背叛者。 And while He was speaking, the heavy tramp of many men and the light of lanterns and torches indicated the approach of Judas and his band.雖然他說,沉重的流浪漢的許多男人和輕便的燈籠和火把,顯示方式,猶大和他的樂隊。 During the hours that had passed all had been prepared.在開放時間內已經通過了所有已經擬就。 When, according to arrangement, he appeared at the High-Priestly Palace, or more probably at that of Annas, who seems to have had the direction of affairs, the Jewish leaders first communicated with the Roman garrison.時,根據安排,他出現在高司鐸宮,或更可能是在這annas ,他們似乎產生了方向的事務,猶太領導人首先通報了與羅馬駐軍。

By their own admission they possessed no longer (for forty years before the destruction of Jerusalem) the power of pronouncing capital sentence.他們自己也承認他們擁有的不再是( 40年前銷毀耶路撒冷)的權力宣判死緩。 [a Sanh. [ sanh 。 41.] It is difficult to understand how, in view of this fact (so fully confirmed in the New Testament), it could have been imagined (as so generally) that the Sanhedrin had, in regular session, sought formally to pronounce on Jesus what, admittedly, they had not the power to execute. 41 。 ] ,這是很難理解如何,鑑於這一事實(以便充分肯定,在新約聖經) ,它可以被想像(如此普遍)表示,該公會已在常會上,尋求正式宣告耶穌是什麼,無可否認,他們沒有權力去執行。 Nor, indeed, did they, when appealing to Pilate, plead that they had pronounced sentence of death, but only that they had a law by which Jesus should die.也不是,事實上,沒有他們,當吸引力比拉多,懇請他們已宣判的死刑,但只有他們進行了法律,其中耶穌應該死。 [b St. John xviii.並[ b聖約翰十八。 31; St. John xix. 31條;聖約翰十九。 7.] It was otherwise as regarded civil causes, or even minor offences. 7 。 ] ,它是作為否則視為民間的原因,甚至是輕微的罪行。 The Sanhedrin, not possessing the power of the sword, had, of course, neither soldiery, nor regularly armed band at command.公會,而不是擁有權力的寶劍,有,當然是既不soldiery ,也沒有定期的武裝樂隊指揮。 The 'Temple-guard' under their officers served merely for purposes of police, and, indeed, were neither regularly armed nor trained. '廟-警惕'根據他們的軍官任職僅僅為宗旨的警察,而且的確既不定期武裝,也沒有受過訓練。 [c Jos. War iv. [中jos.戰四。 4. 4 。 6.] Nor would the Romans have tolerated a regular armed Jewish force in Jerusalem. 6 。 ] ,也將入鄉隨俗容忍定期武裝的猶太部隊在耶路撒冷。

We can now understand the progress of events.現在,我們可以了解進度的事件。 In the fortress of Antonia, close to the Temple and connected with it by two stairs, [d Jos. Warv.在堡壘的安東妮亞,接近該廟及關連與它的兩個樓梯, 【 D jos. warv 。 5, 8.] lay the Roman garrison. 5 , 8 。 ]奠定羅馬駐軍。 But during the Feast the Temple itself was guarded by an armed Cohort, consisting of from 400 to 600 men, [2 The number varied.但在宴廟本身就是守衛武裝隊列,其中400至600人, [ 2數量各不相同。 See Marquardt, Rom.見麥誇爾特,光盤。 Alterthumsk. alterthumsk 。 vol.第一卷。 v. 2, pp.五,第2頁。 359, 386, 441. 359 , 386 , 441 。 Canon Westcott suggests that it might have been, not a cohort, but a 'manipulus' (of about 200 men); but, as himself points out, the expression as used in the NT seems always to indicate a cohort.] so as to prevent or quell any tumult among the numerous pilgrims.佳能westcott表明,它可能被人,而不是一個隊列,而是一種' manipulus 』 (約200人) ;但是,正如本人所指出的那樣,表達作為用在新台幣似乎總是顯示隊列。 ]等,以防止或鎮壓任何動盪之中無數的朝聖者。 [a Jos. Ant. [ jos.螞蟻。 xxv.5, 3.] It would be to the captain of this 'Cohort' that the Chief Priests and leaders of the Pharisees would, in the first place, apply for an armed guard to effect the arrest of Jesus, on the ground that it might lead to some popular tumult. xxv.5 , 3 。 ] ,它會向船長這個'隊列'說,祭司長和領導人的法利賽會,擺在首位,申請武裝警衛護送到效果逮捕耶穌,所持理由是它可能會導致一些受歡迎的動盪。 This, without necessarily having to state the charge that was to be brought against Him, which might have led to other complications.這一點,不必以國家有關主管說,是為了對他的控訴,這可能導致其他並發症的發生。 Although St. John speaks of 'the band' by a word [ ] which always designates a 'Cohort' in this case 'the Cohort,' the definite article marking it as that of the Temple, yet there is no reason for believing that the whole Cohort was sent.雖然聖約翰談到'樂隊'一個字[ ] ,它總是指定一個'隊列' ,在這種情況下'隊列, '定冠詞標記,它作為時表示,在該廟的,但我們沒有理由相信該整個隊列被發送。

Still, its commander would scarcely have sent a strong detachment out of the Temple, and on what might lead to a riot, without having first referred to the Procurator, Pontius Pilate.儘管如此,它的指揮官將幾乎都發出了一個強烈支隊走出寺廟,就可能導致一場騷亂,沒有首先提交給檢察長,祂比拉多。 And if further evidence were required, it would be in the fact that the band was led not by a Centurion, but by a Chiliarch, [b St. John xviii.如果進一步的證據是必不可少的,它會在一個事實,即波段是主導而不是由百人,而是由chiliarch ,並[ b聖約翰十八。 12.]which, as there were no intermediate grades in the Roman army, must represent one of the six tribunes attached to each legion. 12 。 ] ,其中,因為沒有中間等級,在羅馬軍隊,要始終代表之一, 6個網上論壇重視每一個軍團。 This also explains not only the apparent preparedness of Pilate to sit in judgment early next morning, but also how Pilate's wife may have been disposed for those dreams about Jesus which so affrighted her.這也說明了不僅是明顯的準備比拉多旁聽判決,翌日清晨,但也懂得比拉多的妻子可能已被棄置對於那些夢想關於耶穌因為這樣可以使affrighted她。

This Roman detachment, armed with swords and 'staves', with the latter of which Pilate on other occasions also directed his soldiers to attack them who raised a tumult [c Jos. War ii.這個羅馬分隊,配備有劍'壁' ,而後者是其中比拉多在其他場合也指示他的士兵攻擊他們,他們提出了一個動盪[中jos.二戰後。 9, 4.] was accompanied by servants from the High-Priest's Palace, and other Jewish officers, to direct the arrest of Jesus. 9 , 4 。 ]伴隨著公務員,從高神父的宮殿,和其他猶太人人員,以直接逮捕耶穌。 They bore torches and lamps placed on the top of poles, so as to prevent any possible concealment.他們口徑電筒和燈放在頂部的波蘭人等,以防止任何可能隱蔽。 [d St. John xviii. 【 D聖約翰十八。 3.] 3 。 ]

Whether or not this was the 'great multitude' mentioned by St. Matthew and St. Mark, or the band was swelled by volunteers or curious onlookers, is a matter of no importance.不論這是'偉大千頭萬緒'提及的聖馬修和聖馬克,或帶的膨脹,由志願者或好奇的圍觀者,是事沒有意義。 Having received this band, Judas proceeded on his errand.收到這個樂隊,猶大接著對他的差事。 As we believe, their first move was to the house where the Supper had been celebrated.因為我們相信,他們的第一個動作就是房子裡的晚餐已慶祝了。 Learning that Jesus had left it with His disciples, perhaps two or three hours before, Judas next directed the band to the spot he knew so well: to Gethsemane.學習耶穌離開了,它與他的弟子,也許兩三個小時之前,猶大明年指示樂隊到現場,他知道這麼好: gethsemane 。 A signal by which to recognize Jesus seemed almost necessary with so large a band, and where escape or resistance might be apprehended.一個信號,其中承認耶穌似乎差不多有必要有這麼大的樂隊,並在逃跑或抵抗可能被逮捕。 It was, terrible to say, none other than a kiss.這是可怕的,也就是說,不是別人,一個吻。 As soon as he had so marked Him, the guard were to seize, and lead Him safely away.一旦他有這麼標誌著他說,看守抓住,並帶領他的安全距離。

Combining the notices in the four Gospels, we thus picture to ourselves the succession of events.結合通知書,在四福音,因此,我們圖片,以自己繼承的事件。 As the band reached the Garden, Judas went somewhat in advance of them, [a St. Luke.] and reached Jesus just as He had roused the three and was preparing to go and meet His captors.作為樂隊到達花園,猶大來到有所提前,其中, [聖盧克。 ] ,並達成了耶穌,正如他已激起了3個,並準備去滿足他的全部獲釋。 He saluted Him, 'Hail, Rabbi,' so as to be heard by the rest, and not only kissed but covered Him with kisses, kissed Him repeatedly, loudly, effusively.他讚揚他, '冰雹,拉比, '等,以聽取由休息,不只是吻了,但所涵蓋的,與他親吻,親吻他一再大聲疾呼, effusively 。 The Saviour submitted to the indignity, not stopping, but only saying as He passed on: 'Friend, that for which thou art here;' [b St. Matt xxvi.救世主提交給侮辱,而不是停車的,但只是說,他通過對: '朋友,為你的藝術在這裡; '並[ b聖馬特二十六。 49; comp. 49 ;可比。 St. Mark xiv.聖馬克十四。 45.] [1 We cannot, as many interpreters, take the words in an interrogative sense. 45 。 ] [ 1 ,我們不能,因為有很多翻譯員,採取換言之,在訊問常識。 I presume that Christ spoke both what St. Matthew and what St. Luke record.我相信基督的發言都什麼聖馬太什麼聖盧克紀錄。 Both bear internal marks of genuineness.] and then, perhaps in answer to his questioning gesture: 'Judas, with a kiss deliverest thou up the Son of Man?'既承擔內部標誌的真偽。 ] ,然後,也許在回答他的問話手勢: '猶大,一個吻deliverest你了人子嗎? [c St. Luke xxii. [中聖路加二十二。 48.] If Judas had wished, by thus going in advance of the band and saluting the Master with a kiss, even now to act the hypocrite and deceive Jesus and the disciples, as if he had not come with the armed men, perhaps only to warn Him of their approach, what the Lord said must have reached his inmost being. 48 。 ]如果猶大曾希望,因此要提前在樂隊和敬禮師父同一個吻,即使是現在採取行動的偽君子,欺騙耶穌與門徒,因為如果他不來與武裝男子,也許只有以警告他,他們的做法,有什麼耶和華說,要達到他的inmost 。 Indeed, it was the first mortal shaft in the soul of Judas.事實上,它是第一個凡人,豎在靈魂的猶大。 The only time we again see him, till he goes on what ends in his self-destruction, is as he stands, as it were sheltering himself, with the armed men.唯一的時候,我們再次看到他,直到他接著什麼目的,在他的自我毀滅,是因為他的立場,因為它被掩護自己,與武裝人員。 [d St. John xviii. 【 D聖約翰十八。 5.] 5 。 ]

It is at this point, as we suppose, that the notices from St. John's Gospel [e xviii.正是在這一點上,我們假設,即該通知書由聖約翰的福音[電子十八。 4-9.] come in. Leaving the traitor, and ignoring the signal which he had given them, Jesus advanced to the band, and asked them: 'Whom seek ye?' 4-9 。 ]進來離開漢奸,並無視信號,其中,他給了他們,耶穌,以先進帶,並問他們: '誰尋求葉嗎? To the brief spoken, perhaps somewhat contemptuous, 'Jesus the Nazarene,' He replied with infinite calmness and majesty: 'I am He.'以簡短的發言後,或許有點輕視,耶穌的拿撒勒, '他回答具有無窮冷靜和陛下: '我就是他。 The immediate effect of these words was, we shall not say magical, but Divine.這項立即生效的這句話是,我們會不會說神奇的,但神聖的。 They had no doubt been prepared for quite other: either compromise, fear, or resistance.他們毫無疑問已經準備了好其他:要么妥協,恐懼,或阻力。 But the appearance and majesty of that calm Christ, heaven in His look and peace on His lips, was too overpowering in its effects on that untutored heathen soldiery, who perhaps cherished in their hearts secret misgivings of the work they had in hand.但外觀和陛下的平靜基督,天堂在他的期待與和平對他的嘴唇,太壓倒,在其影響就untutored異教徒soldiery ,他們也許珍惜在他們心中秘密的顧慮的工作,他們已在手。 The foremost of them went backward, and they fell to the ground.首要的,他們到落後,他們跌倒在地上。 But Christ's hour had come.但是基督的時間已到。 And once more He now asked them the same question as before, and, on repeating their former answer, He said: 'I told you that I am He; if therefore ye seek Me, let these go their way,', the Evangelist seeing in this watchful care over His own the initial fulfillment of the words which the Lord had previously spoken concerning their safe preservation, [f St. John xvii.再次,他現在問他們同一個問題,跟以前一樣,在重複以前的回答,他說: '我告訴你,我,他,如果因此葉求我,讓這些自行其是, ' ,傳道士看到在此警惕照顧過自己的初步完成了字,其中主先前曾談到關於他們安全保存, [法聖約翰十七。 12.] not only in the sense of their outward preservation, but in that of their being guarded from such temptations as, in their then state, they could not have endured. 12 。 ]不僅在某種意義上,他們離港保存,但在這方面,他們目前被關押在從這種誘惑,因為,在他們當時的狀態,他們無法忍受。

The words of Christ about those that were with Him seem to have recalled the leaders of the guard to full consciousness, perhaps awakened in them fears of a possible rising at the incitement of His adherents.在基督的話約是那些人與他似乎都回憶起領袖的換崗,以充分的意識,或許喚起了他們的恐懼可能會上升,在煽動他的信徒們。 Accordingly, it is here that we insert the notice of St. Matthew, [a St. Matt.因此,正是在這裡,我們插入的通知聖馬太, [聖馬特。 xxvi.二十六。 50 b.] and of St. Mark, [b St. Mark xiv. 50乙]和聖馬克,並[ b聖馬克十四。 46.] that they laid hands on Jesus and took Him. 46 。 ]表示,他們開出的手放在耶穌並把他的。 Then it was that Peter, [c St. John xviii.那是彼得,碳聖約翰十八。 11. 11 。 26.] seeing what was coming, drew the sword which he carried, and putting the question to Jesus, but without awaiting His answer, struck at Malchus, [1 The name Malchus, which occurs also in Josephus (Ant. i. 15. 1.; xiv. 5.2; 11. 4; War i. 8. 3), must not be derived, as is generally done, from a king. 26 。 ]看到什麼是未來的,提請劍他進行,並把問題向耶穌,但沒有等待他的答复,打擊馬爾休斯, [ 1名稱馬爾休斯,也發生在約瑟夫( ant.一15 。 1 。 ;十四。 5.2 11 。 4 ,一戰後8 。 3 ) ,絕不能推導,因為通常做,從一個國王。 Its Hebrew equivalent, apparently, is Malluch, 'Counsellor,' a name which occurs both in the Old Testament and in the LXX.其希伯來語當量,很明顯,是malluch , '輔導員' ,它的名字都出現在舊約聖經中lxx 。 (1 Chron. vi. 44; Neh. x. 4, &c.), and as a later Jewish name in the Talmud. ( 1慢性六。 44 ; neh 。十,四,及長) ,並作為一個後來猶太名字在猶太法典。 But both Frankel (Einl. in d. Jer. Talm. p. 114) and Freudenthal (Hell. Stud. p. 131) maintain that it was not a Jewish name, while it was common among Syrians, Phoenicians, Arabians, and Samaritans.但無論弗蘭克爾( einl.在四哲。 talm 。第114頁)和弗賴登塔爾( hell.種。第131頁)認為,它不是一個猶太人的名字,它雖然是常見的敘利亞人,腓尼基人,阿拉伯人,並撒瑪利亞。 The suggestion therefore lies near, that Malchus was either a Syrian or a Phoenician by birth.] the servant [2 The definite article here marks that he was, in a special sense, the servant of the High-Priest, his body-servant.] of the High-Priest, perhaps the Jewish leader of the band, cutting off his ear.建議,因此謊言附近,即馬爾休斯就是敘利亞或腓尼基出生。 ]僕人[ 2定冠詞這裡標誌著他,在一個特殊的意義上說,公務員的高神父,他的身體-僕人。 ]的高神父,或許是猶太領導人的樂隊,切斷了他的耳朵。

But Jesus immediately restrained all such violence, and rebuked all self-vindication by outward violence (the taking of the sword that had not been received), nay, with it all merely outward zeal, pointing to the fact how easily He might, as against this 'cohort,' have commanded Angelic legions.但耶穌立刻克制所有這類暴力,謾罵所有自營平反,由外向暴力(錄取的劍表示,還沒有收到) ,不僅如此,這一切僅僅是外向熱情,並指出一個事實,是多麼容易,他可能會因為對這個'隊列,指揮天使軍團。 [d St. Matthew.] [3 A legion had ten cohorts.] He had in wrestling Agony received from His Father that Cup to drink, [e St. John.] [4 This reference to the 'cup which the Father had given Him to drink' by St. John, implies the whole history of the Agony in Gethsemane, which is not recorded in the Fourth Gospel. 【 D聖馬太。 ] [ 3軍團已十一夥。 ]他曾在摔跤的痛苦,收到他的父親說,杯喝酒, [英聖約翰。 ] [ 4此提及'杯,其中爸爸有鑑於他酒後'由聖約翰,就意味著整個歷史的痛苦,在gethsemane ,這是不入賬,而在第四個福音。 And this is, on many grounds, very instructive.] and the Scriptures must in that wise be fulfilled.這就是,有很多理由,非常有啟發性。 ] 和經文,必須在這明智的兌現。 And so saying, He touched the ear of Malchus, and healed him. 所以說,他感動的耳朵馬爾休斯,並撫平他。 [f St. Luke.] [法聖盧克。 ]

But this faint appearance of resistance was enough for the guard.但這種微弱的外觀阻力是不夠的換崗。 Their leaders now bound Jesus.他們的領導人現在勢必耶穌。 [g St. John.] It was to this last, most underserved and uncalled-for indignity that Jesus replied by asking them, why they had come against Him as against a robber, one of those wild, murderous Sicarii. 【 G聖約翰。 ] ,它是這最後,最嚴重和不必要的,為的侮辱,耶穌回答說,請他們,所以他們來是對他作為一名劫匪,其中一人野外殺人sicarii 。 Had He not been all that week daily in the Temple, teaching?如果他沒有被所有的這一周,每天在寺廟中,教學? Why not then seize Him?為什麼當時不能抓住他? But this 'hour' of theirs that had come, and 'the power of darkness', this also had been foretold in Scripture!但這個'小時'的,他們已經來了,該'的力量,黑暗' ,這也已經預言,在經文!

And as the ranks of the armed men now closed around the bound Christ, none dared to stay with Him, lest they also should be bound as resisting authority.隨著隊伍的武裝男子現已關閉,周圍必將基督,沒有人敢留他,否則他們也應該約束作為抗拒權威。 So they all forsook Him and fled.因此,他們都捨棄,他逃走。 But there was one there who joined not in the flight, but remained, a deeply interested onlooker.但是,有一個人有沒有加入,在飛行中,但依然存在,一個深感興趣的旁觀者。 When the soldiers had come to seek Jesus in the Upper Chamber of his home, Mark, roused from sleep, had hastily cast about him the loose linen garment or wrapper [1 This, no doubt, corresponds to the Sadin or Sedina which, in Rabbinic writings, means a linen cloth, or a loose linen wrapper, though, possibly, it may also mean a night-dress (see Levy, ad voc.).] that lay by his bedside, and followed the armed band to see what would come of it.當戰士們來尋求耶穌在上院的他的家,商標,激起了從睡眠,匆忙投下他的鬆散亞麻服裝或包裝紙[一日,毫無疑問,對應到薩丁或謝迪納,在rabbinic著作,是指亞麻布,還是一個鬆散的亞麻布包裹的,不過,可能的話,它也可以指一個夜間著裝(見徵費,廣告揮發性有機化合物) 。 ]奠定他的床邊,並遵循武裝帶,看看會有什麼來的。 He now lingered in the rear, and followed as they led away Jesus, never imagining that they would attempt to lay hold on him, since he had not been with the disciples nor yet in the Garden.他現在徘徊在後方,其次是因為他們帶離耶穌,從來沒有想到他們會試圖打下等一等他,因為他沒有得到與弟子也不是後花園。 But they, [2 The designation 'young men' (St. Mark xiv. 51) is spurious.] perhaps the Jewish servants of the High-Priest, had noticed him.但是他們, [ 2指定'年輕人' (聖馬克十四51 ) ,是寄生。 ]也許猶太公務員的高神父,也注意到他。 They attempted to lay hold on him, when, disengaging himself from their grasp, he left his upper garment in their hands, and fled.他們企圖打下緊握他的時候,脫離自己,從自己的把握,他離開了上層的服裝在他們手中,然後逃去。

So ended the first scene in the terrible drama of that night.所以,結束了第一現場,在可怕的戲,這天晚上。


Author Edersheim refers to MANY reference sources in his works.作者edersheim指許多參考來源,在他的作品中。 As a Bibliography resource, we have created a separate Edersheim References list.作為一個書目資源,我們創建了一個單獨的edersheim參考名單。 All of his bracketed references indicate the page numbers in the works referenced.他的所有括號內的參考資料顯示頁號,在工程參考。


Gethsemani蓋特塞馬尼

Catholic Information 天主教資訊

Gethsemani (Hebrew gat, press, and semen, oil) is the place in which Jesus Christ suffered the Agony and was taken prisoner by the Jews.蓋特塞馬尼(希伯來語GAT的,新聞,精液,油) ,是發生在耶穌基督遭受的痛苦和被俘虜的猶太人。 Saint Mark (xiv, 32) calls it chorion, a "a place" or "estate"; St. John (xviii, 1) speaks of it as kepos, a "garden" or "orchard".聖馬克( 14 , 32 )稱它為絨毛時, "地方"或"遺產" ;聖約翰(十八, 1 )講的,它作為kepos , "花園"或"果園" 。 In the East, a field shaded by numerous fruit trees and surrounded by a wall of loose stone or a quickset hedge forms the el bostan, the garden.在東部地區,實地四射,無數棵果樹,四周牆上的石頭鬆動或quickset對沖形式的El博斯坦,後花園。 The name "oil-press" is sufficient indication that it was planted especially with olive trees.命名為"石油換Press "的是有足夠的跡象表明,這是種植尤其是與橄欖樹。 According to the Greek version and others, St. Mathew (xxvi, 36) designates Gethsemani by a term equivalent to that used by St. Mark.根據希臘版等,聖馬修( 26 , 36 )指定蓋特塞馬尼由任期相當於所用的聖馬克。 The Vulgate renders chorion by the word villa, but there is no reason to suppose that there was a residence there.該vulgate使絨毛一詞由別墅,但沒有任何理由認為,有一個居住地。 St. Luke (xxii, 39) refers to it as "the Mount of Olives", and St. John (xviii, 1) speaks of it as being "over the brook Cedron".聖盧克( 22 , 39 ) ,是指它是"橄欖山" ,和聖約翰(十八, 1 )講的,它作為"過去布魯克塞德隆" 。 According to St. Mark, the Savior was in the habit of retiring to this place; and St. John writes: Judas also, who betrayed him, knew the place; because Jesus had often resorted thither together with his disciples".據聖馬克,救世主,是在習慣的退役,以這個地方;聖約翰寫道:猶大同時,他們背叛了他,應該知道自己的地方,因為耶穌常常訴諸上去同他的弟子" 。

A place so memorable, to which all the Evangelists direct attention, was not lost sight of by the early Christians.一個地方,所以值得紀念的,這是所有福音的直接關懷下,是不會忽略的,由早期的基督徒。 In his "Onomasticon," Eusebius of Caesarea says that Gethsemani is situated "at the foot of the Mount of Olives", and he adds that "the faithful were accustomed to go there to pray".在他的" onomasticon , "尤西比烏斯的caesarea說蓋特塞馬尼坐落"在腳下的橄欖山" ,他補充說, "信徒們習慣於去那裡祈禱" 。 In 333 the Pilgrim of Bordeaux visited the place, arriving by the road which climbs to the summit of the mountain, ie beyond the bridge across the valley of Josaphat. 333諸神的波爾多參觀地點,到達由道路,這條路爬坡向首腦會議的山區,即超出橋橫跨山谷約薩法特。 In the time of the Jews, the bridge which spanned the torrent of Cedron occupied nearly the same place as one which is seen there today, as is testified by the ancient staircase cut in the rock, which on one side came down from the town and on the other wound to the top of the mountain.在當時的猶太人,大橋歷時洪流的塞德隆佔領的幾乎一樣的地方之一,被認為是存在的今天,作為驗證了古老的樓梯削減岩石,其中一方下來,從城對其他傷口,以最高的山峰。 Petronius, Bishop of Bologna (c. 420), and Sophronius, Patriarch of Jerusalem, speak of this immense staircase and two other pilgrims counted the steps. petronius主教,博洛尼亞(長420 ) ,並sophronius ,牧耶路撒冷,講出的這一巨大的樓梯和其他兩個香客清點步驟。 Traces of it are still to be seen on the side towards the city, and numerous steps, very large and well-preserved, have been discovered above the present Garden of Gathsemani.痕跡,它依然被視為對朝方城,以及眾多的步驟,十分龐大和保存完好的,被發現上述本園的gathsemani 。 The Pilgrim of Bordeaux notes "to the left, among the vines, the stone where Judas Iscariot betrayed Christ".諸神的波爾多筆記"向左邊,其中葡萄,石凡iscariot猶大出賣耶穌" 。 In translating the "Onomasticon" of Eusebius, St. Jerome adds to the article Gethsemani the statement that "a church is now built there" (Onomasticon, ed. Klostermann, p. 75).在翻譯的" onomasticon "尤西比烏斯,聖杰羅姆增添文章蓋特塞馬尼聲明說: "一個教堂現在是建立在有" ( onomasticon ,教育署。 klostermann ,第75頁) 。 St. Sylvia of Aquitania (385-388) relates that on Holy Thursday the procession coming down from the Mount of Olives made a station at "the beautiful church" built on the spot where Jesus underwent the Agony.聖西爾維婭aquitania ( 385-388 )表示,對聖週四的遊行開始下降,從橄欖山作出了車站在"美麗的教堂"建於現貨耶穌曾經經歷過的痛苦。 "From there", she adds, "they descend to Gethsemani where Christ was taken prisoner" (S. Silviae Aquit. Peregr., ed. Gamurrini, 1888, pp. 62-63). "從那裡" ,她說: "他們淪落至蓋特塞馬尼那裡基督被俘虜" (第silviae aquit. peregr ,教育署。 gamurrini , 1888年,頁62-63 ) 。 This church, remarkable for its beautiful columns (Theophanes, Chronogr. ad an. 682), was destroyed by the Persians in 614; rebuilt by the Crusaders, and finally razed, probably in 1219.這個教會,為顯其美麗欄目( theophanes , chronogr 。專案的一個。 682 ) ,被摧毀,由波斯人,在614名;改建,由十字軍,並最終被夷為平地,有可能是在1219年。 Arculf (c. 670), St. Willibald (723), Daniel the Russian (1106), and John of Wurzburg (1165) mention the Church of the Agony. arculf (長670 ) ,聖willibald ( 723 ) ,丹尼爾,俄羅斯( 1106 ) ,約翰的wurzburg ( 1165 )提到教會的痛苦。 The foundations have recently been discovered at the place indicated by them, ie at a very short distance from the south-east corner of the present Garden of Gethsemani.該基金會最近被發現的地方表明,由他們,即在一個很短的距離,從東南方角落,目前的花園蓋特塞馬尼。

A fragmentary account of a pilgrimage in the fourth century, preserved by Peter the Deacon (1037), mentions "a grotto at the place where the Jews the Savior captive".零碎帳戶的朝聖在第四世紀,保存了彼得執事( 1037 ) ,提到"在石窟所在地猶太人救世主圈養" 。 According to the tradition it was in this grotto that Christ was wont to take refuge with his disciples to pass the night.根據傳統,正是在這個石窟相信祂是won't的採取避難與他的弟子們通過夜間。 It was also memorable for a supper and a washing of the feet which, according to the same tradition, took place there.這也是令人難忘的一個晚飯,並清洗雙腳,根據同一傳統,在那裡發生的。 Eutychius, Patriarch of Constantinople (d. 583), says in one of his sermons that the Church commemorates three suppers. eutychius ,牧的君士坦丁堡(四583 )說,在他的一個布道時說,教會紀念三suppers 。 "The first repast", he says, "together with the purification, took place at Gethsemani on the Sabbath day, the first day, ie when Sunday was already begun. That is why we then celebrate the vigil" (PG, LXXXVI, 2392). "第一次repast " ,他說, "願與純化,發生在蓋特塞馬尼對安息日,第一天,即當週日已經開始,這就是為什麼我們當時慶祝晚會"公司( PG , lxxxvi , 2392 ) 。 The second supper was that of Bethany, and the third was that was that of Holy Thursday at which was instituted the Holy Eucharist.第二晚飯是一個證明貝特尼,第三件是,是聖週四,在其中設置了聖體聖事。 Theodosius (c. 530) describes this grotto in these terms: "There [in the valley of Josaphat] is situated the basilica of Holy Mary, Mother of God, with her sepulchre. There is also the place where the Lord supped with his disciples. There he washed their feet. There are to be seen four benches where Our Lord reclined in the midst of His Apostles. Each bench can seat three persons. There also Judas betrayed the Saviour. Some persons, when they visit this spot, through devotion partake of some refreshment, but no meat. They light torches because the place is in a grotto". theodosius (長530 )描述了這個石窟,在這些條款: " [在山谷中的約薩法特]是位於大教堂的聖瑪利亞,天主之母,她的墳墓。也有一些地方主supped與他的弟子有他洗乾淨了他們的腳,還有待觀察四個長凳,而我們的主傾斜在一片他的門徒,每個台階可容納3人,也有猶大出賣了救星,有些人,當他們參觀這點,通過獻身參與一些點心,但沒有肉,他們光電筒,因為那個地方在一個山洞" 。 Antonius of Plaisance (570), Arculf, Epiphanius the Hagiopolite, and others make mention of the well known pasch of which the grotto of Gethsemani was witness.安當的Plaisance項目( 570 ) , arculf , epiphanius該hagiopolite ,和其他人提及的著名pasch其中石窟的蓋特塞馬尼見證。 In the Church of the Agony the stone was preserved on which, according to tradition, Jesus knelt during His Agony.在教會的痛苦石頭被保存上,按照傳統,耶穌跪下,在他的痛苦。 It is related by the Arculf that, after the destruction of the church by the Persians, the stone was removed to the grotto and there venerated.這是與由arculf ,摧毀後,教會,由波斯人,石頭被拆除,以石窟,並有崇敬。 In 1165 John of Wurzburg found it still preserved at this spot, and there is yet to be seen on the ceiling of the grotto an inscription concerning it.在1165年約翰的wurzburg發現,它依然保存在這個現場,並有仍有待觀察,對上限的石窟題詞有關。 In the fourteenth century the pilgrims, led astray by the presence of the stone and the inscription, mistakenly called this sanctuary the Grotto of the Agony.在14世紀的朝聖者,帶壞由在場的石頭和題詞,錯誤地把這稱作聖殿石窟的痛苦。

In ancient times the grotto opened to the south.在遠古時代,石窟開到南方。 The surrounding soil being raised considerably by earth carried down the mountain by the rains, a new entrance has been made on the north-west side.周圍土壤被提出相當地球進行下山,由下雨,新的入口處已經取得了對西北側。 The rocky ceiling is supported by six pillars, of which three are in masonry, and, since the sixth century, has been pierced by a sort of skylight which admits a little light.洛基上限是支持的六大支柱,其中3個是泥瓦工,並自六世紀,已被戳穿,由一種天窗承認有點輕。 The grotto, which is irregular in form, is, in round numbers, 56 feet long, 30 feet wide, and 12 feet high in its largest dimentions.石窟,這是不正常的形式,是在全面號碼中,有56英尺長, 30英尺寬, 12英尺高,其最大的尺寸。 It is adorned with four altars, but of the pictures which formerly covered the walls, and of the mosaic floor, traces only can be found.它是貼著四個神壇的,但照片上以前蓋的牆壁,以及鑲嵌地板,只有痕跡,可以發現。 At a distance of about 130 feet to the south of the grotto is the Garden of Gethsamani, a quadrangular-shaped enclosure which measures about 195 feet on each side.在距離約130英尺到南方的石窟,是花園的gethsamani ,一個四角星型圍護措施,其中約195英尺一邊一國。 Here are seven olive trees, the largest of which is about 26 feet in circumference.這裡有七棵橄欖樹,其中最大的是大約26英尺的周長。 If they were not found there in the time of Christ they are at least the offshoots of those which witnessed His Agony.如果他們沒有發現在那裡的時候,基督,他們至少想出名的是那些見證了他的痛苦。 With the aid of historical documents it has been established that these same trees were already in existence in the seventh century.隨著援助的歷史文件,它已經成立了,同樣是這些樹木已經存在於公元7世紀。 To the east of the garden there is a rocky mass regarded as the traditional spot where the three Apostles waited.到東花園有一岩石質量視為傳統地點位使徒等待。 A stone's throw to the south, the stump of a column fitted in a wall pointed out to the native Christians the place where Jesus prayed on the eve of his Passion.石頭的投擲到南方,樹樁上一欄貼在牆上指出,以本土基督徒的地方耶穌祈禱,在即將開始他的激情。 The foundations of the ancient Church of the Agony were discovered behind this wall.該基金會的古老教堂的痛苦被發現背後牆上。

Publication information Written by Barnabas Meistermann.出版信息寫巴納巴斯邁斯特曼。 Transcribed by Joseph P. Thomas.轉錄由約瑟夫體育托馬斯。 Dedicated to Mrs. Hildegard Grabowski The Catholic Encyclopedia, Volume VI.致力於夫人hildegard grabowski天主教百科全書,第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, September 1, 1909. nihil obstat , 1909年9月1日。 Remy Lafort, Censor.人頭馬lafort ,檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ,大主教紐約


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