(Several Chapters
From Book II of Life and Times of Jesus the
（幾章，從第二冊的生活和所處時代的耶穌
Messiah by Alfred Edersheim,
1886) 彌賽亞由阿爾弗雷德edersheim ， 1886 ）
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The fact that such an announcement came to Him in a dream, would dispose Joseph all the more readily to receive it.事實上，這種公佈來到他的一個夢想，將處置約瑟夫都更易於接受。 'A good dream' was one of the three things [3 'A good king, a fruitful year, and a good dream.'] popularly regarded as marks of God's favour; and so general was the belief in their significance, as to have passed into this popular saying: 'If any one sleeps seven days without dreaming (or rather, remembering his dream for interpretation), call him wicked' (as being unremembered of God [a Ber. 55 b] [4 Rabbi Zera proves this by a reference to Prov. xix. 23, the reading Sabhea (satisfied) being altered into Shebha, both written, while is understood as of spending the night. Ber. 55 a to 57 b contains a long, and sometimes very coarse, discussion of dreams, giving their various interpretations, rules for avoiding the consequences of evil dreams, &c. The fundamental principle is, that 'a dream is according to its interpretation' (Ber. 55 b). Such views about dreams would, no doubt, have long been matter of popular belief, before being formally expressed in the Talmud.]). '一個好的夢想'是其中的三件事[ 3 '一個好國王，一個富有成果的一年，有良好的夢想。 ' ]普遍視為標誌著上帝的人贊成;等一般是信仰，他們的意義，因為有通過成為這個流行的話說： '如果任何一個睡七天做夢（或更確切地說，我們不要忘記他的夢想，為解釋） ，稱呼他為惡人' （被unremembered上帝[誤碼率55 B ]中[ 4拉比zera ，證明了這是由一個參考，以省十九。 23 ，讀sabhea （滿意）正在改變成shebha ，無論是書面，而被理解為花錢過夜。誤碼率。 55至57 B包含一個長期的，有時很粗，討論夢，讓他們的各種解釋，規則，為逃避後果的邪惡夢想， ＆長基本原則是， 『一個夢想，是根據它的解釋' （ ber. 55二） ，這種看法的夢想，將毫無疑問地，有長久以來的問題，民間信仰，然後才正式表示，在猶太法典。 ] ） 。 Thus Divinely set at rest, Joseph could no longer hesitate.因此，神定在休息，約瑟夫不能再猶豫。 The highest duty towards the Virgin-Mother and the unborn Jesus demanded an immediate marriage, which would afford not only outward, but moral protection to both.最高責任維爾京-母親和未出生的耶穌要求立即結婚的，這將有能力不僅外向，但道義上的保護這兩個文件。 [5 The objection, that the account of Joseph and Mary's immediate marriage is inconsistent with the designation of Mary in St. Luke ii. [ 5人反對，該帳戶的約瑟夫和瑪麗的切身婚姻是不符合指定的瑪麗在聖路加二。 5, is sufficiently refuted by the consideration that, in any other case, Jewish custom would not have allowed Mary to travel to Bethlehem in company with Joseph. 5 ，是足以反駁的考慮是，在任何其他情況下，猶太人的傳統，也不會允許瑪利亞前往伯利恆公司與約瑟夫。 The expression used in St. Luke ii.表達中使用的聖盧克二。 5, must be read in connection with St. Matt. 5 ，一定要在閱讀方面與聖馬特。 i.一。 25.] 25 。 ]
Viewing events, not as isolated, but as links welded in the golden chain of the history of the Kingdom of God, 'all this', not only the birth of Jesus from a Virgin, nor even His symbolic Name with its import, but also the unrestful questioning of Joseph, 'happened' [1 Haupt (Alttestam. Citate in d. vier Evang. pp. 207-215) rightly lays stress on the words, 'all this was done.'觀景活動，而不是孤立存在的，而是作為聯繫焊接在金鏈的歷史上的神的國度， '這一切' ，不僅是耶穌誕生的，由處女，也沒有，連他的名字象徵性與它的進口，而且還該不安訊問約瑟夫， '事' [ 1豪普特（ alttestam. citate在四vier埃旺。頁207-215 ）正確地強調了，換句話說， '這一切，又是做了。 He even extends its reference to the threefold arrangement of the genealogy by St. Matthew, as implying the ascending splendour of the line of David, its midday glory, and its decline.] in fulfilment [2 The correct Hebrew equivalent of the expression 'that it might be fulfilled' is not, as Surenhusius (Biblos Katallages, p. 151) and other writers have it, still loss (Wunsche) but, as Professor Delitzsch renders it, in his new translation of St. Matthew, The difference is important, and Delitzsch's translation completely established by the similar rendering of the LXX.他甚至擴大它參考了三倍的安排，該族譜由聖馬太，因為這意味著上行冠冕堂皇的路線國寶，其午間榮耀，它的下降。 ]在履行[ 2正確希伯來語相當於表達'它可能是履行' ，並非如surenhusius （ biblos katallages ，第151頁）和其他作家，仍然虧損（ wunsche ） ，但作為教授delitzsch使得它，在他的新譯本的聖馬太，兩者的差別是非常重要的，並delitzsch的翻譯完全建立，由類似繪製的lxx 。 of 1 Kings ii. 1國王二。 27 and 2 Chron. 27日和2慢性。 xxxvi.三十六。 22.] of what had been prefigured. 22 。 ]什麼已prefigured 。 [a Is. [是的。 vii.七。 14.] The promise of a Virgin-born son as a sign of the firmness of God's covenant of old with David and his house; the now unfolded meaning of the former symbolic name Immanuel; even the unbelief of Ahaz, with its counterpart in the questioning of Joseph, 'all this' could now be clearly read in the light of the breaking day. 14 。 ]承諾處女所生的兒子，作為一種標誌的堅定性上帝的盟約舊與大衛和他的房子;現已開展的意義，前象徵性的名字伊曼紐;即使不信者的亞哈斯，與對口單位在問話的約瑟夫， '這一切' ，現在可以清楚地看，在因應打破一天。 Never had the house of David sunk morally lower than when, in the words of Ahaz, it seemed to renounce the very foundation of its claim to continuance; never had the fortunes of the house of David fallen lower, than when a Herod sat on its throne, and its lineal representative was a humble village carpenter, from whose heart doubts of the Virgin-Mother had to be Divinely chased.從未有過眾議院大衛擊沉道義低於時，在的話亞哈斯，似乎放棄了很基礎的，其聲稱的延續;從未有運氣的眾院大衛下降，比當一個希律就坐在其寶座，其直系代表是一個謙虛的鄉村木匠，從內心的疑慮，維爾京-母親曾將神聖的追逐。 And never, not even when God gave to the doubts of Moses this as the sign of Israel's future deliverance, that in that mountain they should worship [b Ex.和千萬，甚至沒有當上帝送給疑慮摩西以此為標誌，以色列的未來解脫，在那個山區，他們應該崇拜並[ b特惠。 iii.三。 12.] had unbelief been answered by more strange evidence. 12 。 ]有信者回答更奇怪的證據。 But as, nevertheless, the stability of the Davidic house was ensured by the future advent of Immanuel, and with such certainty, that before even such a child could discern between choice of good and evil, the land would be freed of its dangers; so now all that was then prefigured was to become literally true, and Israel to be saved from its real danger by the Advent of Jesus, Immanuel.但作為，不過，穩定的davidic家是確保未來的來臨， 伊曼紐，有了這種確定性，之前即使這些孩子可以看出之間的選擇，善良與邪惡，土地將獲得釋放，其危險性，所以現在的一切，當時prefigured是成為字面上與事實不符，以色列，以節省其真正的危險來臨，耶穌，伊曼紐。 [3 A critical discussion of Is. [ 3批判討論的是。 vii.七。 14 would here be out of place; though I have attempted to express my views in the text. 14日將在這裡變得不合時宜的地方，雖然我曾試圖表達我的意見，在文本中。 (The nearest approach to them is that by Engelhardt in the Zeitschr. fur Luth. Theol. fur 1872, Heft iv.). （最接近的辦法，就是由恩格爾哈特在zeitschr 。毛皮luth 。 theol 。毛皮1872年，分量四） 。 The quotation of St. Matthew follows, with scarcely any variation, the rendering of the LXX.引文的聖馬太如下，幾乎沒有任何變化，繪製了lxx 。 That they should have translated the Hebrew by, 'a Virgin,' is surely sufficient evidence of the admissibility of such a rendering.他們應該都翻譯成希伯來語， '處女'肯定是有足夠證據的受理這種渲染。 The idea that the promised Son was to be either that of Ahaz, or else of the prophet, cannot stand the test of critical investigation (see Haupt, us, and Bohl, Alttest. Citate im NT pp. 3-6).這一想法，即答應兒子，是不是就是亞哈斯，否則的先知，不能經得起任何風浪的考驗的關鍵調查（見豪普特，我們和儀式， alttest 。 citate的IM新台幣頁3-6 ） 。 Our difficulties of interpretation are, in great part, due to the abruptness of Isaiah's prophetic language, and to our ignorance of surrounding circumstances.我們的解釋上的困難，在很大程度上是由於唐突的以賽亞書的預言性的語言，和我們的無知，周圍的情況。 Steinmeyer ingeniously argues against the mythical theory that, since Is. steinmeyer巧妙辯稱，對神話理論，既然是。 vii.七。 14 was not interpreted by the ancient Synagogue in a Messianic sense, that passage could not have led to the origination of 'the legend' about the 'Virgin's Son' (Gesch. d. Geb. d. Herrn, p. 95). 14 ，是不是詮釋古老的猶太教堂，在救世主意識，即通過可不會導致起源的'傳奇' '處女的兒子' （ gesch.四geb 。四herrn ，第95頁） 。 We add this further question, Whence did it originate?] And so it had all been intended.除此之外，我們這進一步提問，何時做，它源於？ ]等，它都已經打算。 The golden cup of prophecy which Isaiah had placed empty on the Holy Table, waiting for the time of the end, was now full filled, up to its brim, with the new wine of the Kingdom.黃金杯的預言，其中以賽亞書置於空就是聖表，在等待的時間結束，現在是全面填補，至其邊緣，與新酒的王國。
Meanwhile the long-looked-for event had taken place in the home of Zacharias.與此同時，長期看對於事件發生在家裡撒迦利亞。 No domestic solemnity so important or so joyous as that in which, by circumcision, the child had, as it were, laid upon it the yoke of the Law, with all of duty and privilege which this implied.沒有國內的嚴肅性，使一些重要的或使喜事，因為這其中，由包皮環切術，兒童，因為它被，下崗後，它的枷鎖法律，所有的職責和權限，這其中隱含的。 Even the circumstance, that it took place at early morning [a Pes.即使是這種情況下，它發生在清晨[一個狗。 4 a.] might indicate this.四答]可能表明這一點。 It was, so tradition has it, as if the father had acted sacrificially as High-Priest, [b Yalkut Sh.據，使傳統有它，因為如果父親曾擔任sacrificially高神父，並[ b亞爾庫特的SH 。 i.一。 par.相提並論。 81.] offering his child to God in gratitude and love; [c Tanch. 81 。 ]提供自己的孩子在上帝的感激和愛; [中tanch 。 P Tetsavveh, at the beginning, ed. p tetsavveh ，在開始時，教育署。 Warshau, p. warshau頁 111 a.] and it symbolised this deeper moral truth, that man must by his own act complete what God had first instituted. 111甲] ，它象徵著這種更深層次的道德真理，這名男子一定要由他自己的行為完全是什麼上帝首先提起。 [d Tanch. 【 D tanch 。 us] To Zacharias and Elisabeth the rite would have even more than this significance, as administered to the child of their old age, so miraculously given, and who was connected with such a future.美]撒迦利亞和身心康泰，成年禮會甚至比這更多的意義，因為管理，以孩子的晚年生活，因此奇蹟般地給了，誰是與這樣一個未來。 Besides, the legend which associates circumcision with Elijah, as the restorer of this rite in the apostate period of the Kings of Israel, [e Pirq de R. Elies.此外，傳說同夥包皮環切利亞，為恢復這項成年禮在叛教時期國王的以色列， [英pirq德傳譯elies 。 c.長 29.] was probably in circulation at the time. 29 。 ] ，可能是在上流通的時間。 [1 Probably the designation of 'chair' or 'throne of Elijah,' for the chair on which the godparent holding the child sits, and certainly the invocation of Elijah, are of later date. [ 1大概指定'椅子'或'寶座利亞' ，對主席對其中godparent控股孩子坐在，當然也援引以利亞，是較後的日期。 Indeed, the institution of godparents is itself of later origin.事實上，該機構的godparents本身就是後來的原產地。 Curiously enough, the Council of Terracina, in 1330 had to interdict Christians acting as godparents at circumcision!奇怪的，會terracina ，在13時30分已停職基督徒作為godparents在包皮環切術！ Even the great Buxtorf acted as godparent in 1619 to a Jewish child, and was condemned to a fine of 100 florins for his offence.甚至是偉大的布克斯托夫充當godparent在1619年以一個猶太孩子，是注定要被罰款100 florins為他的罪行。 See Low, Lebensalter, p.見低， lebensalter頁 86.] We can scarcely be mistaken in supposing, that then, as now, a benediction was spoken before circumcision, and that the ceremony closed with the usual grace over the cup of wine, [2 According to Josephus (Ag. Ap. ii. 26) circumcision was not followed by a feast. 86 。 ] ，我們幾乎無法被誤認為在假設，即當時和現在一樣，一種功德，是口語之前割禮，並表示，典禮結束，與通常的寬限期，超過了一杯酒， [ 2據約瑟夫（署理鴨第二節26 ）包皮環切術並不隨後進行了盛宴。 But, if this be true, the practice was soon altered, and the feast took place on the eve of circumcision (Jer. Keth. i. 5; B. Kama 80 a; B. Bath. 60 b, &c.).但是，如果這是事實，但這種做法很快就被改變，以及盛宴發生前夕就割包皮（ jer. keth一，五;乙卡馬80 ;乙浴。 60 b ， ＆長） 。 Later Midrashim traced it up to the history of Abraham and the feast at the weaning of Isaac, which they represented as one at circumcision (Pirqe d. R. Eliez. 29).] when the child received his name in a prayer that probably did not much differ from this at present in use: 'Our God, and the God of our fathers, raise up this child to his father and mother, and let his name be called in Israel Zacharias, the son of Zacharias.後來米大示追查起來，以歷史的亞伯拉罕和宴斷奶，以撒，他們派代表作為一個在包皮環切術（ pirqe四傳譯eliez 29頁） 。 ]當孩子收到了他的名字，在一個祈禱，大概沒有太大的不同，從這個目前在使用說明： '我們的上帝，和我們祖先的上帝，提出了這個孩子，以他的父親和母親，讓他的名字被稱為在以色列撒迦利亞，兒子撒迦利亞。 [3 Wunsche reiterates the groundless objection of Rabbi Low (usp96), that a family-name was only given in remembrance of the grandfather, deceased father, or other member of the family! [ 3 wunsche重申，無端異議的拉比低（ usp96 ） ，即以家庭名義只獲紀念祖父，已故的父親，或其他家庭成員！ Strange, that such a statement should ever have been hazarded; stranger still, that it should be repeated after having been fully refuted by Delitzsch.奇怪的，這樣的聲明應該永遠被hazarded ;陌生，不過，這仍然應該反复後，得到充分的反駁delitzsch 。 It certainly is contrary to Josephus (War iv. 3, 9), and to the circumstance that both the father and brother of Josephus bore the name of Mattias.毫無疑問，這是違背約瑟夫（戰爭四，三，九） ，並在這種情況下，無論是父親和哥哥的約瑟夫口徑的名字（ Mattias 。 See also Zunz (Z. Gesch. u. Liter. p. 318).] Let his father rejoice in the issue of his loins, and his mother in the fruit of her womb, as it is written in Prov.也見聰茨（種gesch ，美國升。頁318 ） 。 ] ，讓他的父親為此歡呼，在這個問題上他的loins ，和他的母親在生果她的子宮裡，因為它是寫在省。 xxiii.二十三。 25, and as it is said in Ezek. 25 ，因為它是說，在ezek 。 xvi.十六。 6, and again in Ps. 6 ，並再次在PS 。 cv.簡歷。 8, and Gen. xxi. 8 ，與將軍二十一。 4;' the passages being, of course, quoted in full. 4 '通道正的，當然是引用足額發放。 The prayer closed with the hope that the child might grow up, and successfully, 'attain to the Torah, the marriagebaldachino, and good works.'禱告結束，希望這個孩子可能長大後，並成功， '以誦讀經文， marriagebaldachino ，收到了良好的工程。 [1 The reader will find BH Auerbach's Berith Abraham (with a Hebrew introduction) an interesting tractate on the subject. [ 1讀者會發現波黑奧爾巴赫的貝里特亞伯拉罕（以希伯來語導言）一個有趣tractate對此事的意見。 For another and younger version of these prayers, see Low, usp 102.]另一個年輕的版本，這些祈禱，見低，美國藥典102 。 ]
Of all this Zacharias was, though a deeply interested, yet a deaf and dumb [2 From St. Luke i.所有這一切，撒迦利亞是，雖然深感興趣，但聾啞[ 2從聖盧克一。 62 we gather, that Zacharias was what the Rabbis understood by, one deaf as well as dumb. 62 ，我們聚在一起，即撒迦利亞是什麼拉比們所理解，一個聾人以及啞巴。 Accordingly they communicated with him by 'signs', as Delitzsch correctly renders it:] witness.因此他們溝通過他的'標誌' ，而delitzsch正確，使其： ]證人。 This only had he noticed, that, in the benediction in which the child's name was inserted, the mother had interrupted the prayer.這只有他注意到，在這功德，其中孩子的名字被插入時，母親已經打斷了祈禱。 Without explaining her reason, she insisted that his name should not be that of his aged father, as in the peculiar circumstances might have been expected, but John (Jochanan).卻沒有解釋她的理由，她堅持說，他的名字不應該說，他的年齡，父親，因為在特殊情況可能已預期，但約翰（ jochanan ） 。 A reference to the father only deepened the general astonishment, when he also gave the same name.提及父親不僅加深了一般的驚訝，當他也作出了同樣的名字。 But this was not the sole cause for marvel.但是，這不是唯一的原因為不可思議的奇蹟。 For, forthwith the tongue of the dumb was loosed, and he, who could not utter the name of the child, now burst into praise of the name of the Lord.為，隨即啞吧的舌頭被鬆動，而他，他們無法說出姓名的孩子，現在闖入的讚美主的名字。 His last words had been those of unbelief, his first were those of praise; his last words had been a question of doubt, his first were a hymn of assurance.他的最後一句話，被那些不信者，他第一次被這些讚美，他的最後一句話，一直是問題，毫無疑問，他的第一個聖歌的保證。 Strictly Hebrew in its cast, and closely following Old Testament prophecy, it is remarkable and yet almost natural, that this hymn of the Priest closely follows, and, if the expression be allowable, spiritualises a great part of the most ancient Jewish prayer: the so-called Eighteen Benedictions; rather perhaps, that it transforms the expectancy of that prayer into praise of its realisation.嚴格希伯來語，在其演員陣容，並密切注視著舊約聖經的預言，這是最了不起的，但幾乎是自然的事，這聖歌的牧師緊隨，而且如果表達被允許的， spiritualises很大一部分最古老的猶太祈禱：所以，所謂十八benedictions ，而是或許，它改變了預期的，這個祈禱到讚美它的變現。 And if we bear in mind, that a great portion of these prayers was said by the Priests before the lot was cast for incensing, or by the people in the time of incensing, it almost seems as if, during the long period of his enforced solitude, the aged Priest had meditated on, and learned to understand, what so often he had repeated.如果我們要記住，那些大部份的這些祈禱有人說，由祭司前該地段投給incensing ，或由人的時候， incensing外，幾乎好像期間，如果需要很長時間，他的強迫孤獨，老年人神父曾在思考，並學會了理解，是什麼使他經常出現過多次。 Opening with the common form of benediction, his hymn struck, one by one, the deepest chords of that prayer, specially this the most significant of all (the fifteenth Eulogy), 'Speedily make to shoot forth the Branch [3 Although almost all modern authorities are against me, I cannot persuade myself that the expression (St. Luke i. 78) rendered 'dayspring' in our AV is here not the equivalent of the Hebrew 'Branch.'開放的，符合各國的共同形式的功德，他的聖歌，又一個接一個，最深的和弦的祈禱，特別是這其中最顯著的全部（第十五悼詞） ， '迅速作出拍出來分行[ 3雖然幾乎所有現代當局正對我的，我不能說服自己的表達（聖路加一78 ） ，使' dayspring '在我們的AV是這裡並不等同希伯來文'科' The LXX at any rate rendered in Jer.該lxx在任何速率，使在哲。 xxiii.二十三。 5; Ezek. 5 ; ezek 。 xvi.十六。 7; xvii. 7 ;十七。 10; Zech.第10條;撒加利亞。 iii.三。 8; vi. 8 ;六。 12, by.] of David, Thy servant, and exalt Thou his horn by Thy salvation, for in Thy salvation we trust all the day long. 12 ，由。 ]大衛，你的僕人，並頌揚他的思非洲之角由你的救恩，因為在你的救恩，我們相信所有一天長。 Blessed art Thou, Jehovah!有福裡，耶和華！ Who causeth to spring forth the Horn of Salvation' (literally, to branch forth).誰causeth春提出了非洲之角的救贖』 （從字面上來看，以科… … ） 。 This analogy between the hymn of Zacharias and the prayers of Israel will best appear from the benedictions with which these eulogies closed.這個比喻之間的聖歌撒迦利亞和祈禱以色列將最好的，似乎從benedictions與這些太過悲觀封閉。 For, when thus examined, their leading thoughts will be found to be as follows: God as the Shield of Abraham; He that raises the dead, and causes salvation to shoot forth; the Holy One; Who graciously giveth knowledge; Who taketh pleasure in repentance; Who multiplieth forgiveness; Who redeemeth Israel; Who healeth their (spiritual) diseases; Who blesseth the years; Who gathereth the outcasts of His people; Who loveth righteousness and judgment; Who is the abode and stay of the righteous; Who buildeth Jerusalem; Who causeth the Horn of Salvation to shoot forth; Who heareth prayer; Who bringeth back His Shekhinah to Zion; God the Gracious One, to Whom praise is due; Who blesseth His people Israel with peace.為，因此，當研究，其主導思想將被查出如下：神作為擋箭牌，亞伯拉罕，他說，引起死亡，造成巨大的救恩，拍出來;聖地之一;寬宏大量的人給予的知識;誰taketh高興悔過書;誰multiplieth寬恕;誰redeemeth以色列誰healeth他們（精神）疾病;誰blesseth多年來，誰gathereth的棄兒他的人，誰愛義和判斷能力;誰是居留權和居留正義;誰buildeth耶路撒冷誰causeth非洲之角的救恩，拍出來誰聴祈禱;誰bringeth回到他的shekhinah錫安;上帝仁慈的一個，給誰讚美，是因為誰blesseth他的人與以色列的和平。
It was all most fitting.這是所有最恰當不過了。 The question of unbelief had struck the Priest dumb, for most truly unbelief cannot speak; and the answer of faith restored to him speech, for most truly does faith loosen the tongue.的問題，不信者已在神父又啞，對大多數真正不信者不能發言和回答的信念恢復了他的講話，對於大多數真正的信仰是否鬆動舌頭。 The first evidence of his dumbness had been, that his tongue refused to speak the benediction to the people; and the first evidence of his restored power was, that he spoke the benediction of God in a rapturous burst of praise and thanksgiving.第一，證明其dumbness了，他的舌頭不肯講功德，以對人民，並首次證明他恢復了權力，他談到了功德上帝在欣喜之讚美與感恩。 The sign of the unbelieving Priest standing before the awe-struck people, vainly essaying to make himself understood by signs, was most fitting; most fitting also that, when 'they made signs' to him, the believing father should burst in their hearing into a prophetic hymn.標誌的信牧師站在面前威風擊中的人，妄圖essaying能使自己所理解的標誌，是最合適的;最合適的，也說，當他們取得了標誌'他說，相信父親應該水管爆裂，在他們的聽證會先知聖歌。
But far and wide, as these marvellous tidings spread throughout the hill-country of Judaea, fear fell on all, the fear also of a nameless hope.但遠且廣，因為這些奇妙的福音傳遍整個山國猶太，害怕跌倒，恐怕也是一個無名的希望。 The silence of a long-clouded day had been broken, and the light which had suddenly riven its gloom, laid itself on their hearts in expectancy: 'What then shall this Child be?沉默的一項長期而蒙上陰影一天被打斷了，淺淺的，其中有突然四分五裂，其灰暗，奠定了自己在他們心中，在預期： '什麼，然後應這個孩子嗎？ For the Hand of the Lord also was with Him!'對於手部的主，也與他的！ [2 The insertion of seems critically established, and gives the fuller meaning.] [ 2插入似乎批判地成立，並給出了更詳盡的意義。 ]
1. 1 。 The most important point here is to keep in mind the organic unity of the Old Testament.最重要的一點是必須牢記於心的有機統一舊約。 Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end.它預言不是孤立的，但擁有一個宏偉的先知圖片，其儀式與機構零件的一個又一個偉大的制度，它的歷史，而不是鬆散的事件，而是一個有機的發展走向一個明確的目標。 Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions.看在其內心實質的，歷史的舊約聖經，是沒有分別的，其典型的機構，也不是這兩個從它的預言。 The idea, underlying all, is God's gracious manifestation in the world, the Kingdom of God; the meaning of all, the establishment of this Kingdom upon earth.這一想法，背後的，是上帝的慈悲表現，在世界上，在神的國度;意思的是，要成立這個英國經地球。 That gracious purpose was, so to speak, individualized, and the Kingdom actually established in the Messiah.這親切的目的是，可以這麼說，個性化，以及英國的實際建立彌賽亞。 Both the fundamental and the final relationship in view was that of God towards man, and of man towards God: the former as expressed by the word Father; the latter by that of Servant, or rather the combination of the two ideas: 'Son-Servant.'雙方的根本和最終關係的看法是，上帝對人，以及人類對上帝：因為前者所表達的字，父親;後者說的僕人，或者更確切地說，這兩個方面的結合理念： '婿僕人。 This was already implied in the so-called Protevangel; [a Gen. iii.這已隱含在所謂protevangel ; [將軍三。 13 ] and in this sense also the words of Jesus hold true: 'Before Abraham came into being, I am.' 13 ] ，並在這個意義上，也一語的耶穌秉承： '之前，亞伯拉罕應運而生，我。
But, narrowing our survey to where the history of the Kingdom of God begins with that of Abraham, it was indeed as Jesus said: 'Your father Abraham rejoiced that he should see My day, and he saw it, and was glad.'但是，縮小了我們的調查，以那裡的歷史神的國度開始與亞伯拉罕的，它確實是作為耶穌說： '你父親亞伯拉罕高興地說，他要看到我的一天，在他看來，並高興。 [b St. John viii.並[ b聖約翰八。 56] For, all that followed from Abraham to the Messiah was one, and bore this twofold impress: heavenwards, that of Son; earthwards, that of Servant. 56 ] ，一切都是其次，從亞伯拉罕到彌賽亞之一，並且承擔這種雙重的印象： heavenwards ，也就是兒子; earthwards ，也就是公務員。 Israel was God's Son, His 'first-born'; their history that of the children of God; their institutions those of the family of God; their predictions those of the household of God.以色列是上帝的兒子，他的'頭胎生' ;其歷史上的孩子們的上帝，他們的機構，這些家庭中的神，他們的預言，這些住戶的上帝。 And Israel was also the Servant of God, 'Jacob My Servant'; and its history, institutions, and predictions those of the Servant of the Lord.和以色列也僕人的上帝， '雅各我的僕人' ，而且它的歷史，機構，並預言那些僕人的主。 Yet not merely Servant, but Son-Servant, 'anointed' to such service.然而，不只是僕人，但女婿的公僕， '不信任' ，以這種服務。 This idea was, so to speak, crystallised in the three great representative institutions of Israel.這個想法是，可以這麼說，晶體狀，在三個大代表機構的以色列。 The 'Servant of the Lord' in relation to Israel's history was Kingship in Israel; the 'Servant of the Lord' in relation to Israel's ritual ordinances was the Priesthood in Israel; the 'Servant of the Lord' in relation to prediction was the Prophetic order. '僕人主' ，在有關以色列的歷史上是王權在以色列; '僕人主' ，在有關以色列的禮儀條例，是神職人員，在以色列; '僕人主'的關係預言是先知性秩序。 But all sprang from the same fundamental idea: that of the 'Servant of Jehovah.'但一切源於相同的基本思路：即'僕人耶和華。
One step still remains.一步仍然存在。 The Messiah and His history are not presented in the Old Testament as something separate from, or superadded to, Israel.彌賽亞和他的歷史，是不是在舊約看成是獨立於，或superadded來，以色列。 The history, the institutions, and the predictions of Israel run up into Him.歷史上，各院校，並預言以色列來說成他。 [1 In this respect there is deep significance in the Jewish legend (frequently introduced; see, for example, Tanch. ii. 99 a; Deb. R. 1), that all the miracles which God had shown to Israel in the wilderness would be done again to redeemed Zion in the 'latter days.'] He is the typical Israelite, nay, typical Israel itself, alike the crown, the completion, and the representative of Israel. [ 1 ，在這方面有深刻的意義，在猶太教傳說（常介紹;例如，見tanch二。 99 ; deb的。傳譯1 ） ，所有奇蹟，其中上帝顯示出以色列在曠野會也可以做到，以贖回錫安在'後者天' ] ，他是典型的israelite ，甚至典型以色列本身，無論是官方，竣工，而以色列代表。 He is the Son of God and the Servant of the Lord; but in that highest and only true sense, which had given its meaning to all the preparatory development.他是上帝的兒子和僕人的主，但在這方面最高及唯一的真正意義上說，它已給予其內涵，以各方面的準備的發展。 As He was 'anointed' to be the 'Servant of the Lord,' not with the typical oil, but by 'the Spirit of Jehovah' 'upon' Him, so was He also the 'Son' in a unique sense.他的是'不信任'成為'僕人的主， '不符合典型的石油，但由'的精神，耶和華' ， '後'他，所以他也是'兒子' ，在一個獨特的意義。 His organic connection with Israel is marked by the designations 'Seed of Abraham' and 'Son of David,' while at the same time He was essentially, what Israel was subordinately and typically: 'Thou art My Son, this day have I begotten Thee.'他的有機結合與以色列的標誌是部隊番號'種子亞伯拉罕'和'大衛之子，而在同一時間，他基本上是什麼以色列是次為，而且通常稱： '祢是我的兒子，在這一天我有造物主祢' Hence also, in strictest truthfulness, the Evangelist could apply to the Messiah what referred to Israel, and see it fulfilled in His history: 'Out of Egypt have I called my Son.'因此，同時，在嚴格的真實性，傳道者，可申請到什麼救世主轉介到以色列，並與以色列和平共存的，在他的歷史： '出埃及有我打電話，我的兒子。 [a St. Matt. [聖馬特。 ii.二。 15] And this other correlate idea, of Israel as 'the Servant of the Lord,' is also fully concentrated in the Messiah as the Representative Israelite, so that the Book of Isaiah, as the series of predictions in which His picture is most fully outlined, might be summarised as that concerning 'the Servant of Jehovah.' 15 ] ，這等相關理念，以色列作為'僕人的主，也完全集中在彌賽亞為代表israelite ，使這本書的以賽亞書，因為一連串的預言，在他的圖片是最充分概述，可能歸納，因為這涉及'僕人的耶和華。 Moreover, the Messiah, as Representative Israelite, combined in Himself as 'the Servant of the Lord' the threefold office of Prophet, Priest, and King, and joined together the two ideas of 'Son' and 'Servant'.此外，彌賽亞，作為代表israelite ，再加上在自己為'僕人的主'了三倍辦公室先知，牧師，和景，並加入共同兩種設想'兒子'和'僕人' 。 [b Phil.並[ b菲爾。 ii.二。 6-11] And the final combination and full exhibition of these two ideas was the fulfillment of the typical mission of Israel, and the establishment of the Kingdom of God among men. 6-11 ] ，並在最後結合，並充分展示這兩個獻計獻策，履行該典型飛行任務的以色列，並建立神的國度之間的男性。
(Chapter 9, 10, 11 continues ... This text in English is around 20 times as long.) （第9 ，第10 ，第11 ，繼續… …這個文本中，英語是20倍長） 。
This subject presentation in the original English language這一主題演講，在原有的英語
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