Jesus as a Child耶穌作為一個兒童

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(Several Chapters From Book II of Life and Times of Jesus the (幾個章節第二卷生活和時代的耶穌
Messiah by Alfred Edersheim, 1886) 彌賽亞的阿爾弗雷德愛德生, 1886年)

. . . beginning in Chapter 4從第4章

The Annunciation of Jesus the Messiah在報喜的耶穌救世主

The assurance, which Joseph could scarcely dare to hope for, was miraculously conveyed to him in a dream-vision.保證,這約瑟夫幾乎不敢希望的,是奇蹟般地向他轉達的一個夢想,願景。 All would now be clear; even the terms in which he was addressed ('thou son of David'), so utterly unusual in ordinary circumstances, would prepare him for the Angel's message.所有現在是明確的,即使在這方面,他給( '你的兒子大衛) ,所以完全不尋常的在普通情況下,他將準備為天使的訊息。 The naming of the unborn Messiah would accord with popular notions; [3 See a former note.] the symbolism of such a name was deeply rooted in Jewish belief; [1 Thus we read in (Shocher Tobh) the Midrash on Prov.命名的胎兒彌賽亞將符合流行的概念; [ 3見前說明。 ]的象徵這樣一個名字是深深植根於猶太人信仰; [ 1因此,我們閱讀( Shocher Tobh )上的米德拉士省。 xix. 19 。 21 (closing part; ed. Lemberg. p. 16 b) of eight names given to the Messiah, viz. Yinnon (Ps. xxii. 17, 'His name shall sprout [bear sprouts] before the Sun;' comp. also Pirqe de R. El. c. 2); Jehovah ; Our Righteousness ; Tsemach (the Branch, Zech. iii. 8); Menachem (the Comforter, Is. li. 3); David (Ps. xviii. 50); Shiloh (Gen. xlix. 10); Elijah (Mal. iv. 5). 21日(閉幕的一部分;版。倫貝爾。第16頁b )的8個名字的彌賽亞,即。 Yinnon (詩篇22 。 17日,他的名字應萌芽[熊豆芽]孫前; '補償。也Pirqe德河薩爾瓦多。角2 ) ; 耶和華 ; 我們的義 ; Tsemach (處,撒加利亞。三。 8 ) ; (的安慰,是。禮。 3 ) ; 大衛 (詩篇十八。 50 ) ; 希洛 (將軍xlix 。 10 ) ; 以利亞 ( Mal.四。 5 ) 。 The Messiah is also called Anani (He that cometh in the clouds, Dan. vii. 13; see Tanch. Par. Toledoth 14); Chaninah, with reference to Jer.彌賽亞也被稱為阿納尼 (他說來了的雲,丹。七。 13 ;見Tanch 。桿。 Toledoth 14 ) ; Chaninah ,並提及哲。 xvi.十六。 13; the Leprous, with reference to Is. 13 ; 的麻風提及的是。 liii. liii 。 4 (Sanh. 96 b). 4 ( Sanh. 96 b )項。 It is a curious instance of the Jewish mode of explaining a meaning by gimatreya, or numerical calculation, that they prove Tsemach (Branch) and Menachem (Comforter) to be the same, because the numerical equivalents of the one word are equal to those of the other:] while the explanation of Jehoshua or Jeshua (Jesus), as He who would save His people (primarily, as he would understand it, Israel) from their sins, described at least one generally expected aspect of His Mission, [2 Professor Wunsche (Erlauter. d. Evang. p. 10) proposes to strike out the words 'from their sins' as an un-Jewish interpolation.這是一個奇怪的實例猶太模式的解釋含義的gimatreya ,或數值計算,他們證明Tsemach (處)和京(安慰)是一樣的,因為數值等值的一個詞是平等的那些其他: ] ,而解釋Jehoshua或Jeshua (耶穌) ,因為他誰可以節省他的人(主要是,因為他會明白,以色列)從他們的罪孽,說明至少有一個普遍預期方面,他的任務, [ 2教授Wunsche ( Erlauter. d. Evang 。第10頁)提議罷工的話,從他們的罪孽'作為一個非猶太人的插值。 In answer, it would suffice to point him to the passages on this very subject which he has collated in a previous work: Die Leiden des Messias, pp.在回答,就足夠了一點他的段落就這個非常受他已整理了以前的工作:壓鑄萊頓萬弭賽亞,頁。 63-108. 63-108 。 To these I will only add a comment in the Midrash on Cant.這些我只會添加評論的米德拉士的公會。 i.字母i. 14 (ed. Warshau, p. 11 a and b), where the reference is undoubtedly to the Messiah (in the words of R. Berakhyah, line 8 from bottom; and again in the words of R. Levi, 11 b, line 5 from top, &c.). 14 (編輯Warshau ,第11頁A和B ) ,那裡的參考無疑是對彌賽亞(的話河Berakhyah ,線路8底部; ,並再次在河的話列維, 11 b ,線5頂端,與角) 。 The expression is there explained as meaning 'He Who makes expiation for the sins of Israel,' and it is distinctly added that this expiation bears reference to the transgressions and evil deeds of the children of Abraham, for which God provides this Man as the Atonement.] although Joseph may not have known that it was the basis of all the rest.表達有解釋,意思是'他是誰使贖罪的罪過,以色列,這是明顯增加,這贖罪熊提到越軌和劣跡的亞伯拉罕的子孫,而上帝提供此人的贖罪。 ]雖然約瑟夫也許並不知道,這是根據所有的休息。 And perhaps it was not without deeper meaning and insight into His character, that the Angel laid stress on this very element in His communication to Joseph, and not to Mary.也許是沒有更深的含義,並深入了解他的性格,是天使強調了這個非常因素,他的通信約瑟夫,而不是瑪麗。

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,這樣的宣布他的一個夢想,將處理所有的約瑟夫更容易接收。 '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.]). '一個很好的夢想之一的三件事[ 3 '一個很好的國王,一個富有成果的一年,和一個很好的夢想。 ' ]普遍視為標誌著上帝的贊成票; ,因此一般被認為在其意義,因為有通過這一流行的話說: '如果任何一個睡七天,夢想(或更確切地說,想起他的夢想,口譯) ,叫他惡人' (被unremembered上帝[一個蘇貝等。 55 B ]中[ 4拉比Zera證明了這一點的提到省。十九。 23日,閱讀Sabhea (滿意)被篡改成Shebha ,書面,而被理解為對過夜。蘇貝等。 55至57 B分一項長期的,有時很粗,討論夢想,使他們各種不同的解釋,規則,以避免的後果邪惡的夢想,與角的基本原則,即'一個夢想是根據其解釋' ( Ber. 55 b )項。這種看法的夢想將毫無疑問,有問題長期以來一直流行的信仰,然後被正式表示在塔木德。 ] ) 。 Thus Divinely set at rest, Joseph could no longer hesitate.因此,神定為休息,約瑟夫再也不能猶豫。 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.最高的關稅對美屬維爾京母親和未出生的耶穌要求立即結婚,這將使不僅外向,但道義上的保護,兩者兼而有之。 [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的反對,該帳戶的約瑟夫和瑪麗立即婚姻是不符合指定的瑪麗在聖盧克二。 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 ,充分駁斥了審議,在任何其他情況下,猶太人的習俗將不會允許瑪麗前往伯利恆公司的約瑟夫。 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 ,必須閱讀與聖馬特。 i.字母i. 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.'看事件,而不是孤立的,但鏈接焊接作為在金鏈的歷史王國的上帝,這一切' ,不僅是耶穌誕生的從美屬維爾京,甚至他的象徵性的名稱與進口,而且還質疑的不安約瑟夫, '事' [ 1豪普特( Alttestam. Citate在d.四方Evang 。頁。 207-215 )正確注重的話,所有這樣做。 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.他甚至將其提到了三倍安排家譜由馬太,因為這意味著上升的輝煌線的大衛,其中午榮耀,其下降。 ]在履行[ 2正確的希伯來文等同的表達'這它可能是實現'不是,因為Surenhusius ( Biblos Katallages ,第151頁)和其他作家有,仍然損失( Wunsche ) ,但如教授德里使其在他的新譯本馬太,所不同的是重要的和德里的翻譯完全建立的類似的渲染的LXX 。 of 1 Kings ii.的列王紀上二。 27 and 2 Chron. 27日和2個專欄。 xxxvi.三十六。 22.] of what had been prefigured. 22 。 ]什麼已經預示。 [a Is. [ A是。 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. 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. 14 。 ]許諾的美屬維爾京出生的兒子作為一個標誌的堅定性上帝的盟約歲的大衛和他的房子;現已展開意義的象徵性的名稱前伊曼紐;即使是不信教的亞哈斯,其對應的質疑約瑟夫,所有這一切,現在可以清楚地閱讀鑑於打破一天。從來沒有房子的大衛沉沒在道義上低於當時的話來說,亞哈斯,似乎放棄非常基礎的要求連續性;從未有過的命運,房子的大衛下降較低,比當希律王坐在王位上,其直系親屬的代表是一個謙虛的鄉村木匠,來自其心臟懷疑維爾京母親不得不神追逐。 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. iii.和從來沒有,甚至沒有當上帝給的疑慮,這是摩西的簽署對以色列未來的解脫,在山區,他們應該崇拜並[ b惠。三。 12.] had unbelief been answered by more strange evidence. 12 。 ]有不信教得到回答更奇怪的證據。 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.但是,儘管如此,穩定的Davidic房子是確保未來的到來伊曼紐爾,並與這些確定性,甚至之前這樣一個孩子可以看出之間的選擇善和惡,土地將被釋放的危險,因此現在的一切,然後預示要成為真正的字面,以色列將免於其真正的危險降臨的耶穌,伊曼紐。 [3 A critical discussion of Is. [ 3一個重要的是討論。 vii.七。 14 would here be out of place; though I have attempted to express my views in the text. 14日將在這裡得到了地方;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.). (最近的做法是,他們的恩格爾哈特在Zeitschr 。毛皮Luth 。 Theol 。毛皮1872年,試驗四。 ) 。 The quotation of St. Matthew follows, with scarcely any variation, the rendering of the LXX.該報價馬太如下,與幾乎任何變化,渲染的LXX 。 That they should have translated the Hebrew by, 'a Virgin,' is surely sufficient evidence of the admissibility of such a rendering.他們應該有希伯來文翻譯的, '維珍'肯定是足夠的證據證明受理這樣的渲染。 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).這樣的設想,即答應兒子要要么是亞哈斯,或者先知,不能經得起考驗的關鍵調查(見豪普特,我們和博爾, Alttest 。 Citate免疫新台幣頁。 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.我們的困難的解釋是,在很大程度上是由於唐突以賽亞的預言語言,和我們的無知,周圍的情況。 Steinmeyer ingeniously argues against the mythical theory that, since Is. Steinmeyer巧妙反對神話理論認為,由於是。 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日沒有解釋古老的猶太教堂在彌賽亞意識,即不能通行,導致起源的'傳說'的'美屬維爾京之子' ( Gesch. d.山。 d. Herrn ,第95頁) 。 We add this further question, Whence did it originate?] And so it had all been intended. 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.我們將進一步問題,何處沒有起源? ]因此,它所有的意圖。金色一杯其中以賽亞的預言放在空的羅馬表,等待的時間結束,現在完全填補,最多其邊緣,與新的葡萄酒王國。

Meanwhile the long-looked-for event had taken place in the home of Zacharias.同時,長期看,事件發生在家庭的撒迦利亞。 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.沒有國內莊嚴如此重要或喜慶因為這其中,由割禮,孩子的,因為它是,它規定的枷鎖的法律,所有的責任和特權這暗示。 Even the circumstance, that it took place at early morning [a Pes.即使這種情況下,它發生在清晨[一個瘟。 4 a.] might indicate this.四字母a. ]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.這是,這樣的傳統,因為如果父親行事sacrificially為高牧師,並[ b Yalkut先令。 i.字母i. par.標準桿。 81.] offering his child to God in gratitude and love; [c Tanch. 81 。 ]提供他的孩子在上帝的感激和熱愛; [中Tanch 。 P Tetsavveh, at the beginning, ed. P Tetsavveh ,開始編。 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個字母a. ] ,它象徵著這種更深層次的道德真理,這個人必須通過自己的行為完全是上帝第一次提起。 [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.我們]為了撒迦利亞和伊麗莎白的禮儀甚至會比這更多的意義,因為管理的兒童其年老,所以奇蹟般地給,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,傳說這與同夥以利亞割禮,作為恢復這一儀式在叛教時期的國王,以色列[英Pirq德河Elies 。 c. 29.] was probably in circulation at the time. 29 。 ]可能是在流通的時間。 [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也許指定的'椅子'或'王位以利亞,為椅子上舉行的godparent兒童坐在,當然援引以利亞,是稍後的日期。 Indeed, the institution of godparents is itself of later origin. Curiously enough, the Council of Terracina, in 1330 had to interdict Christians acting as godparents at circumcision! 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.事實上,該機構的教父母包括挪威本身就是後來原產地。奇怪的是,安理會Terracina ,在1330年已攔截作為基督徒的教父母包括挪威在割禮!即使是偉大的Buxtorf擔任godparent在1619年以一個猶太孩子,是注定要罰款100弗洛林金幣,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 。 ]我們可以幾乎是錯誤的假設,即當時,現在,祝福是前面發言的割禮,而儀式結束,寬限期通常的一杯酒, [ 2根據約瑟夫( Ag.鴨。 ㈡ 。 26 )割禮不是隨後盛宴。 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,如果這是真實的,這種做法很快被改變,並在節日前夕舉行的割禮( Jer. Keth 。島5 ;灣卡馬80 ;灣浴。 60 b , &角) 。 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.後來米大示追溯到它的歷史亞伯拉罕和宴席在斷奶以撒,他們派代表作為一個在割禮( Pirqe金Eliez 。 29日) 。 ]當孩子收到他的名字在祈禱,大概沒有沒有多少差異這個目前在使用: '我們的上帝,與上帝,我們的父親,提出了這個孩子他的父親和母親,並讓他的名字被稱為以色列的撒迦利亞的兒子,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重申反對無端拉比低( usp96 ) ,即一個家庭的名字是唯一考慮的紀念祖父,死者的父親,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,這樣的聲明應當以往任何時候都已經hazarded ;仍然陌生,它應反复之後得到充分駁斥了德里。 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.這當然是違背約瑟夫(戰爭四。 3日, 9日)和環境這兩個父親和弟弟約瑟夫承擔的名稱馬蒂亞斯。 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.又見Zunz (威爾Gesch 。美國升。頁318 ) 。 ]讓他的父親高興的問題,他的腰,和他的母親在果實她的子宮裡,因為它是寫的省。 xxiii.二十三。 25, and as it is said in Ezek. 25 ,因為它是在Ezek說。 xvi.十六。 6, and again in Ps. 6 ,再次在PS 。 cv.品種。 8, and Gen. xxi. 8 ,將軍21 。 4;' the passages being, of course, quoted in full. 4 ; '的段落正,當然,在充分報導。 The prayer closed with the hope that the child might grow up, and successfully, 'attain to the Torah, the marriagebaldachino, and good works.'封閉的祈禱,希望孩子長大了可能,並成功,實現對聖經的marriagebaldachino ,好作品。 [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Berith亞伯拉罕(以希伯來文介紹)一個有趣的短文的主題。 For another and younger version of these prayers, see Low, usp 102.]另一個年輕的版本的這些祈禱,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,然而聾啞[ 2從聖盧克島 62 we gather, that Zacharias was what the Rabbis understood by, one deaf as well as dumb.我們收集到的62個,這是什麼撒迦利亞的拉比的理解,一個聾人以及啞巴。 Accordingly they communicated with him by 'signs', as Delitzsch correctly renders it:] witness.因此,他們與他溝通的'標誌' ,因為德里正確使其: ]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.這只有他注意到的是,在祝福中兒童的名字是插入,母親打斷了祈禱。 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).她沒有解釋原因,她堅持認為,他的名字不應該是他的年齡的父親,在特殊情況可能已經預期,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驚訝時,他還介紹了相同的名稱。 But this was not the sole cause for marvel.但是,這並不是唯一的原因奇蹟。 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,隨即舌頭的啞巴是loosed ,他,誰不能說出的名字的孩子,現在突然讚美的名稱勳爵。 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.他的最後一句話已經是不信教,但他最初是那些讚美他的最後一句話是一個問題的疑問,他的第一個是讚美詩的保證。 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.嚴格希伯來文在其鑄造,並密切注視舊約的預言,這是了不起的,但幾乎自然,這讚美詩的牧師密切注視,如果表達是允許的, spiritualises的很大一部分最古老的猶太人的祈禱:在所謂的18 Benedictions ;而或許,它改變了預期的祈禱到讚美它的實現。 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.如果我們記住,一個偉大的一部分祈禱說的神父面前的很多是投給incensing ,或由人的時間incensing ,幾乎好像在很長一段他強迫孤獨,老人沉思了牧師,並學會理解,往往是他已經重複。 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.'開幕式的共同形式的祝福,他的歌擊中,一個接一個,最深切的和弦的祈禱,特別是這其中最重要的一切( 15頌) ,快速拍攝做出規定處[ 3儘管幾乎所有現代當局正在對我來說,我無法說服自己,表達(聖盧克島78 )提供' dayspring '在我們這裡的AV是不是相當於希伯來文'處。 The LXX at any rate rendered in Jer.該LXX在任何速率呈現在哲。 xxiii.二十三。 5; Ezek. 5 ; Ezek 。 xvi.十六。 7; xvii. 7 ;十七。 10; Zech. 10 ;撒加利亞。 iii. 8; vi.三。 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日,由。 ]大衛,你的僕人,你和發揚他的喇叭你得救了,因為在你拯救我們相信所有的一天。 Blessed art Thou, Jehovah!有福藝術你,耶和華! Who causeth to spring forth the Horn of Salvation' (literally, to branch forth). This analogy between the hymn of Zacharias and the prayers of Israel will best appear from the benedictions with which these eulogies closed.誰causeth到春季提出了非洲之角的索馬里救國' (字面上看,分支等等) 。這種類比之間的讚美詩的撒迦利亞和祈禱,以色列將出現最佳的benedictions與這些悼詞關閉。 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,因此審查時,他們的領導思想將發現如下:上帝的亞伯拉罕之盾;他認為引起死亡,並造成救亡拍攝等等;聖地之一;誰慷慨giveth知識;誰taketh高興悔改;誰multiplieth寬恕;誰redeemeth以色列;誰healeth他們(精神)疾病;誰blesseth年;誰gathereth的棄兒他的人;誰loveth正義和判斷;誰是居留權和居留的正義;誰buildeth耶路撒冷;誰causeth非洲之角的索馬里救國射擊等等;誰heareth祈禱;誰bringeth回到他的Shekhinah向錫安;上帝仁慈的一個,給誰是由於讚美;誰blesseth他的人民與以色列的和平。

It was all most fitting.這是所有最合適的。 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.問題不信教已經擊中了牧師啞巴,對大多數真正的不信教不能發言和回答的信心恢復到他的講話,對於大多數並不真正信仰放鬆舌頭。 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.首先證明他已70年代,他的舌頭拒絕講祝福的人,並首次證明他的恢復力量,他以對上帝的祝福在一陣熱烈的讚揚和感謝。 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.該標誌不信牧師站在面前的敬畏,組織人民,妄圖essaying使自己理解的標誌,是最合適的;最合適也認為,如果'他們的跡象,他說,相信父親應該爆裂的聽證會1預言聖歌。

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.但是,到目前為止,廣泛,因為這些了不起的消息傳遍整個山國的猶太,害怕下跌,所有的恐懼也有無名的希望。 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?沉默的一項長期籠罩一天被打破,並根據這些突然充滿了黑暗,奠定自己心中的期望: '那麼這個孩子應是什麼? For the Hand of the Lord also was with Him!'對於手上帝也跟他在一起! [2 The insertion of seems critically established, and gives the fuller meaning.] [ 2插入似乎極為成立,並給出了充分的意義。 ]

FROM THE MANGER IN BETHLEHEM TO THE BAPTISM IN JORDAN從伯利恆的馬槽向在約旦的洗禮

Chapter 5第5章

What Messiah Did the Jews Expect?沒有什麼救世主的猶太人呢?

It were an extremely narrow, and, indeed, false view, to regard the difference between Judaism and Christianity as confined to the question of the fulfillment of certain prophecies in Jesus of Nazareth.這是一個非常狹隘的,而且確實虛假認為,對於之間的差異猶太教和基督教的僅限於問題的圓滿某些預言在拿撒勒的耶穌。 These predictions could only outline individual features in the Person and history of the Messiah.這些預測只能說明個別的功能在個人和歷史的彌賽亞。 It is not thus that a likeness is recognised, but rather by the combination of the various features into a unity, and by the expression which gives it meaning.這並不是說,因此,像是公認的,而是相結合的各種功能集成到一個團結,並表達賦予它的含義。 So far as we can gather from the Gospel narratives, no objection was ever taken to the fulfillment of individual prophecies in Jesus.到目前為止,我們可以收集到的福音說明,不反對採取任何時候都實現個人的預言在耶穌。 But the general conception which the Rabbis had formed of the Messiah, differed totally from what was presented by the Prophet of Nazareth.但是,一般概念的拉比成立了彌賽亞,完全來自不同的是所提出的拿撒勒先知。 Thus, what is the fundamental divergence between the two may be said to have existed long before the events which finally divided them.因此,什麼是最根本的分歧,這兩個可以說已經存在很久以前的事件,最終分成。 It is the combination of letters which constitute words, and the same letters may be combined into different words.它是由字母組合構成的話,相同的字母可以組合成不同的字。 Similarly, both Rabbinism and, what, by anticipation, we designate, Christianity might regard the same predictions as Messianic, and look for their fulfillment; while at the same time the Messianic ideal of the Synagogue might be quite other than that, to which the faith and hope of the Church have clung.同樣,這兩個Rabbinism和,結果是什麼,所期待,我們指定,基督教方面可能在同一預測的救世主,並期待其履行;同時理想的彌賽亞的猶太教堂可能是相當以外,該信念和希望的教會有堅持。

1. 1 。 The most important point here is to keep in mind the organic unity of the Old Testament.最重要的一點是要記住的有機統一舊約。 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.其預測不是孤立的,而是一個功能大預言圖片,其儀式和機構部分的一個偉大的制度;其歷史,而不是鬆散的連接事件,而是一個有機的發展走向一個明確的目的。 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.閱讀在其內心深處的實質,歷史的舊約不是不同於典型的機構,也沒有這兩個從預測。 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. That gracious purpose was, so to speak, individualized, and the Kingdom actually established in the Messiah.這個想法,基本所有的,是上帝的仁慈表現在世界上,上帝王國的;的含義是,建立這個王國時地球。那親切的目的是,這麼說吧,個性化,以及英國實際建立在彌賽亞。 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.' This was already implied in the so-called Protevangel; [a Gen.雙方的根本和最終關係的看法是,上帝對人,對人的上帝:前者所表達的詞父親,後者的是公僕,或者說這兩種想法: '子僕人。 '這已經隱含在所謂的Protevangel ; [一個將軍 iii.三。 13 ] and in this sense also the words of Jesus hold true: 'Before Abraham came into being, I am.' 13 ]在此意義上講,字也耶蘇這樣: '在亞伯拉罕誕生,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,縮小我們的調查,在歷史上的上帝王國的開始與亞伯拉罕,它確實是作為耶穌說: '你父親亞伯拉罕高興,他應該看到我的一天,他看到它,很高興。 [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 ] ,所有隨後從亞伯拉罕的彌賽亞是一個,並承擔這種雙重的印象: heavenwards ,即兒子; earthwards ,即公僕。 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,他的第一個出生的' ;他們的歷史,在兒童的上帝;其機構這些家庭的上帝,他們的預言是上帝的家庭。 And Israel was also the Servant of God, 'Jacob My Servant'; and its history, institutions, and predictions those of the Servant of the Lord.和以色列也是上帝的僕人,雅各我的僕人' ;和它的歷史,機構,和預測是僕人的主。 Yet not merely Servant, but Son-Servant, 'anointed' to such service.然而,不只是僕人,但子的僕人, '選定'等服務。 This idea was, so to speak, crystallised in the three great representative institutions of Israel.這個想法,這麼說吧,晶體中的三個偉大的代表機構以色列。 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.的'僕人的主與以色列的歷史是在以色列王權的'僕人的主與以色列的儀式條例鐸是在以色列的'僕人上帝'有關的預測是先知命令。 But all sprang from the same fundamental idea: that of the 'Servant of Jehovah.'但是,所有源自相同的基本思想: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.彌賽亞和他的歷史上是沒有提出在舊約的東西分開,或superadded到,以色列。 The history, the institutions, and the predictions of Israel run up into Him.在歷史上,機構,以及以色列的預測運行到他。 [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在這方面有深刻意義的猶太傳說(常常介紹;例如,見Tanch 。二。 99 ;德布。河1 ) ,所有的奇蹟上帝表明以色列在曠野會要做再次贖回錫安在'後天。 ' ]他是典型的以色列人,不,是典型的以色列本身,都冠,完成和以色列代表。 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.他是上帝的兒子和公僕的上帝,但在這最高的,只有真正意義上,這給它的含義,所有籌備發展。 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.至於他是'選定'是'公僕上帝,而不是典型的石油,而是由'的精神耶和華' '時'他,是他還的'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.'他的有機聯繫與以色列的特點是名稱,種子亞伯拉罕'和'的兒子大衛,同時,他基本上是,什麼以色列subordinately和一般: '你是我的兒子,這一天,我生你。 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.'也因此,在嚴格的真實性,宣道可以適用於什麼救世主提到以色列,並認為這符合他的歷史: '在埃及我叫我的兒子。 [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 ]而這其他相關的想法,以色列作為'僕人的主,也完全集中在彌賽亞的代表以色列人,使以賽亞書,因為一系列的預測,其中他的圖片是最充分的概述,可能是概述,關於'僕人耶和華。 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,作為代表以色列人,加上在自己的'僕人上帝'的三個辦事處的先知,祭司,和國王,並聯合起來的兩個思想的'兒子'和'僕人' 。 [b Phil.並[ b菲爾。 ii. 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.二。 6-11 ]和最後的組合,充分展示這兩個觀念是實現使命的典型以色列,並建立上帝王國的男子。

(Chapter 9, 10, 11 continues ... This text in English is around 20 times as long.) (第9章, 10日, 11日繼續...此文字的英文大約是20倍長。 )


Author Edersheim refers to MANY reference sources in his works.作者愛德生提到許多參考資料在他的作品。 As a Bibliography resource, we have created a separate Edersheim References list. All of his bracketed references indicate the page numbers in the works referenced.作為一個書目資源,我們創建了一個單獨的愛德生參考清單。所有提到他的括號內顯示頁碼的作品中引用。


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