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IT is more than thirty years since the passages of Old Testament Scripture, to the illustration of which the following pages are devoted, first attracted my attention; and the result of inquiry into them, with such helps as were then possessed, was at the time committed to writing.
自从旧约圣经（Old Testament Scripture）的那些经文——接下来的篇幅将致力于阐明它们——首次引起我的注意，已经过去了三十多年；而当时对它们进行探究，并借助当时拥有的辅助材料（helps），其结果在那时就被付诸笔端。
During the long interval which has elapsed, these notes have been repeatedly revised, and such additions and alterations made as were suggested by a further study of the sacred text, and a wider acquaintance with what had been done for its interpretation.
在漫长的时间间隔中，这些笔记（notes）被反复修订，并根据对圣言（sacred text）的进一步研究以及对已有的释经工作（interpretation）的更广泛了解，作出了相应的增补和修改。
Within the last few months, the whole, after a thorough review, has been re-written.
在过去的几个月里，全部内容经过彻底的审阅（review）后被重写。
It will appear from the margin, that the original Hebrew, and the principal translations and commentaries, have been constantly before me; and from the text, that, while many interpreters have been respectfully consulted, no one has been slavishly followed.
从页边空白处可以看出，希伯来文原稿（original Hebrew）以及主要的译本和注释（commentaries）一直摆在我面前；从正文可以看出，虽然我恭敬地参考了许多解经家（interpreters），但没有盲目地（slavishly）追随任何一位。
Among the multitude of expositors to whom I have been indebted, Peirce on the Eighteenth Psalm, and Hengstenberg on the Oracle in Isaiah, deserve to be named as my principal benefactors.
在我所感谢的众多释经者中，皮尔斯（Peirce）的《诗篇第十八篇注释》和恒斯滕伯格（Hengstenberg）的《以赛亚书中的圣言注释》值得被提名为我的主要恩惠者（benefactors）。
In writing on those subjects, as on others, I have indeed consulted all authors from whom I expected assistance, being, as Dr. Donne says, “willing to go all the way with company, and to take light from others, as well in the journey as at the journey’s end.
在撰写这些主题，以及其他主题时，我确实参考了所有我期望得到帮助的作者，正如约翰·多恩博士（Dr. Donne）所说，“愿意与同伴同行，在旅途中和旅途终点都接受来自他人的光照（light）”。
And if in the multiplicity of citations there appears vanity or ostentation, my honesty must make my excuse; for I acknowledge with Pliny, ‘that to chuse rather to be taken in a theft than to give every man his due, est obnoxii animi et infelicis ingenii.’ “
如果在众多的引文中显得虚荣（vanity）或炫耀（ostentation），我的诚实（honesty）必须成为我的辩解；因为我承认普林尼（Pliny）所说的，‘宁愿被视为窃取而不愿将应得的归于每一个人，是心灵受约束（obnoxii animi）和智力不足（infelicis ingenii）的表现。’”
If any light has been thrown on these Divine oracles, and an exemplification given of the right application of the principles of interpretation to the exposition of Scripture, my purpose in this publication will be gained.
如果这些神圣的圣言（Divine oracles）得到了任何阐明（light），并且提供了将释经原则正确应用于圣经阐释的例证（exemplification），那么我这次出版的目的就达到了。
The object of a great deal of interpretation of Scripture, has been (unconsciously, we doubt not) to find as much as possible of the interpreter’s already formed opinions there,—not simply to discover what is there, whether confirmatory or condemnatory of those opinions.
许多圣经解释的目的（我们毫不怀疑是无意识的），一直都是要在其中找到尽可能多的解经者自己已形成的观点，而不是仅仅去发现其中究竟有什么，无论这些内容是证实还是定罪那些观点。
It has been my sincere desire to bring out of the inspired words what is really in them, and to put nothing into them that is not really there,—impressed with the conviction, that imaginary exposition is one of the worst ways of adding to “the words of the prophecy of this book,” and that he who thus adds to God’s word, “deceiving and being deceived,” is in great danger of “proving himself a liar.”
我真诚的愿望是，从受默示的文字中带出其中真正有的内容，而不是将其中原本没有的放进去——我深信，凭空想象的释经（imaginary exposition）是给“这书上预言的言语”增加内容的最糟糕方式之一，而且那些如此给神的话语增加内容的人，“欺哄人，也被欺哄”，有极大的危险“证明自己是说谎的”。
How far I have succeeded where so many have failed, must be determined by the competent judges.
在这么多人都失败的地方，我成功了多少，必须由有能力的评判者（competent judges）来决定。
The recurrence of the brief recapitulatory statements may appear in some cases unnecessary; but as the Discourses are not likely to be always, or perhaps usually, read in series, it was thought best that each Lecture should contain in itself what was necessary to its being understood.
简短的概括性陈述的重复出现，在某些情况下可能显得不必要；但由于这些讲论不太可能总是，或者通常是，按系列阅读，因此最好是让每篇讲座（Lecture）本身都包含理解它所需的必要内容。
These resumés are studiously short, and can easily be passed over when they are felt not to被要求.
这些摘要（resumés）是刻意简短的，当人们觉得不需要时，可以很容易地跳过。
These Expositions are not offered as entirely, or indeed principally, the result of my own personal researches in the wide, and interesting, and difficult field of the Criticism and Interpretation of the Old Testament Scriptures.
提出这些释义并非是完全，或主要是，我个人在旧约圣经的批判（Criticism）和解释这一广阔、有趣且困难的领域中研究的结果。
They are a specimen of what a moderate stock of information on these subjects may do, in enabling a man to turn to account the labors of abler and more learned men.
它们是一个范例，展示了一个人在这方面拥有适度的知识储备，可以如何利用更优秀、更有学识的人的劳动成果。
If the book have any merit, it is not that of originality: it is that of the resolution of the principal interpretations into their elements by a careful analysis, and the reconstruction of an exposition of the whole Oracle out of such of those elements as best stood the rather severe trial to which they were exposed.
如果这本书有任何优点，那不是原创性：而是通过仔细分析，将主要的解释分解成其基本要素，并从那些最经受住相当严峻考验的要素中，重建对整个圣言（Oracle）的阐释。
It will not mortify me, to tell me that I have merely compiled an Exposition, if it be but admitted that the compilation is more satisfactory than any one of the originals from which it has been made.
如果只是承认这个汇编比任何一部作为其来源的原始作品更令人满意，那么即使有人告诉我，我仅仅是汇编了一部释义，我也不会感到羞辱（mortify）。
If it be not, I have failed in my object; but even in this case, I may not have altogether labored in vain.
如果不是这样，我就失败了；但即使在这种情况下，我也可能并非完全徒劳无功（labored in vain）。
In passing through the press, the proof-sheets have had the advantage of the careful supervision of my kinsman, the REV. JOHN B. JOHNSTON of Kirkcaldy.
在付印过程中，校样（proof-sheets）得到了我的亲属、科卡迪（Kirkcaldy）的约翰 B. 约翰斯顿牧师（REV. JOHN B. JOHNSTON）仔细监督的帮助。
JOHN BROWN.
约翰·布朗（JOHN BROWN）。
AUTHOR’S LODGE, NEWINGTON,
作者寓所，纽因顿（NEWINGTON），
December 1852.
1852 年 12 月。
Table of Contents
目录
PREFACE
序言
PART I. AN EXPOSITION OF PSALM 18
第一部分：诗篇第十八篇的释义
LECTURE I: INTRODUCTORY
第一讲：绪论
LECTURE II:I. PROEM OF THE PSALM – PSALM 17:1–3.
第二讲：一. 诗篇的序（PROEM） – 诗篇 17:1–3。
LECTURE III: II.—THE MESSIAH’S SUFFERINGS, AND THE EXERCISE OF HIS MIND UNDER THEM – PSALM 18:4–6
第三讲：二. 弥赛亚（MESSIAH）的受难，以及祂在苦难中的心境（EXERCISE OF HIS MIND） – 诗篇 18:4–6
LECTURE IV: III—PRETERNATURAL DELIVERANCE OF THE MESSIAH FROM HIS SUFFERINGS – PSALM 18:7–19
第四讲：三. 弥赛亚从祂的苦难中超自然（PRETERNATURAL）地得蒙拯救 – 诗篇 18:7–19
LECTURE V: IV.—THE MESSIAH’S DELIVERANCE THE WORK OF JEHOVAH—A WORK ILLUSTRATIVE OF HIS RIGHTEOUSNESS AND BENIGNITY – PSALM 18:20–24
第五讲：四. 弥赛亚的拯救是耶和华（JEHOVAH）的工作—一项彰显祂的公义和仁慈（BENIGNITY）的工作 – 诗篇 18:20–24
LECTURE VI: THE CONDUCT OF JEHOVAH TO THE MESSIAH, AND TO HIS ENEMIES – PSALM 18:25, 26
第六讲：耶和华对待弥赛亚和祂的敌人的行为 – 诗篇 18:25, 26
LECTURE VII: FATHER VIEWS OF JEHOVAH’S CONDUCT TO THE MESSIAH, HIS PEOPLE, AND HIS ENEMIES – PSALM 18:27–31.
第七讲：对耶和华对待弥赛亚、祂的子民和祂的敌人的行为的进一步（FATHER）观点 – 诗篇 18:27–31。
LECTURE VIII: V., VI.—THE MESSIAH’S SUCCESSFUL WARFARE, AND EXTENSIVE AND ETERNAL KINGDOM – PSALM 18:32–50
第八讲：五, 六. 弥赛亚成功的争战（WARFARE），以及祂广阔和永恒的国度 – 诗篇 18:32–50
PART II.—AN EXPOSITION OF ISAIAH 52:13–53:12
第二部分：以赛亚书 52:13–53:12 的释义
LECTURE I: INTRODUCTORY
第一讲：绪论
LECTURE II: OPENING PROCLAMATION OF JEHOVAH – ISAIAH 52:13–15.
第二讲：耶和华的开篇宣告（PROCLAMATION） – 以赛亚书 52:13–15。
LECTURE III: THE COMPLAINT OF THE PRIMITIVE EVANGELISTS – ISAIAH 53:1.
第三讲：原始福音使者（PRIMITIVE EVANGELISTS）的抱怨 – 以赛亚书 53:1。
LECTURE IV: STATEMENT AND PROFESSION OF THE JEWISH CONVERTS – ISAIAH 53:2–4
第四讲：归信的犹太人（JEWISH CONVERTS）的陈述和宣认（PROFESSION） – 以赛亚书 53:2–4
LECTURE V: STATEMENT AND PROFESSION OF THE JEWISH CONVERTS—CONTINUED – ISAIAH 53:5
第五讲：归信的犹太人的陈述和宣认——续 – 以赛亚书 53:5
LECTURE VI: STATEMENT AND PROFESSION OF THE JEWISH CONVERTS—CONTINUED – ISAIAH 53:6
第六讲：归信的犹太人的陈述和宣认——续 – 以赛亚书 53:6
LECTURE VII: STATEMENT AND PROFESSION OF THE JEWISH CONVERTS—CONTINUED – ISAIAH 53:7
第七讲：归信的犹太人的陈述和宣认——续 – 以赛亚书 53:7
LECTURE VIII: STATEMENT AND PROFESSION OF THE JEWISH CONVERTS—CONTINUED – ISAIAH 53:8, 9
第八讲：归信的犹太人的陈述和宣认——续 – 以赛亚书 53:8, 9
LECTURE IX: STATEMENT AND PROFESSION OF THE JEWISH CONVERTS—CONCLUDED – ISAIAH, 53:10
第九讲：归信的犹太人的陈述和宣认——完结 – 以赛亚书 53:10
LECTURE X: THE CLOSING PROCLAMATION OF JEHOVAH, CONFIRMATORY OF THE STATEMENT OF THE JEWISH CONVERTS – ISAIAH, 53:11, 12
第十讲：耶和华的结束宣告，证实了归信的犹太人的陈述 – 以赛亚书 53:11, 12