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It has been my wish in this book, to take the reader back nineteen centuries; to show him Jerusalem as it was, when our Lord passed through its streets, and the Sanctuary, when He taught in its porches and courts; to portray, not only the appearance and structure of the Temple, but to describe its ordinances and worshippers, the ministry of its priesthood, and the ritual of its services.
在这本书里，我的愿望是带领读者回到十九个世纪以前；向他展示耶路撒冷的原貌，那时我们的主正穿行于它的街道，以及圣所的原貌，那时祂正在其门廊和院宇中教导；不仅描绘圣殿的外观和结构，也描述它的条例和敬拜者，其祭司的职事，以及其仪式的礼节。

In so doing, I have hoped, not only to illustrate a subject, in itself most interesting to the Bible-student, but also, and chiefly, to sketch, in one important aspect, the religious life of the period in which our blessed Lord lived upon earth, the circumstances under which He taught, and the religious rites by which He was surrounded; and whose meaning, in their truest sense, He came to fulfil.
如此行，我不仅希望能阐明一个本身就令圣经研习者极感兴趣的主题，并且也主要希望能从一个重要的方面，勾勒出我们蒙福的主在世时那个时期的宗教生活，祂教导时所处的环境，以及围绕着祂的宗教仪式；而祂来，正是为了成全这些仪式最真实的意义。

The Temple and its services form, so to speak, part of the life and work of Jesus Christ; part also of His teaching, and of that of His apostles.
可以说，圣殿及其事奉构成了耶稣基督生平和工作的一部分；也构成了祂和祂使徒们教导的一部分。

What connects itself so closely with Him must be of deepest interest.
凡与祂如此紧密相连的，必有最深切的意义。

We want to be able, as it were, to enter Jerusalem in His train, along with those who on that Palm-Sunday cried, ‘Hosanna to the Son of David’; to see its streets and buildings; to know exactly how the Temple looked, and to find our way through its gates, among its porches, courts, and chambers; to be present in spirit at its services; to witness the Morning and the Evening Sacrifice; to mingle with the crowd of worshippers at the great Festivals, and to stand by the side of those who offered sacrifice or free-will offering, or who awaited the solemn purification which would restore them to the fellowship of the Sanctuary.
我们希望能，仿佛亲身进入耶路撒冷，加入祂的行列，与那些在棕榈主日高喊“和散那归于大卫之子”的人们在一起；看见它的街道和建筑；确切地知道圣殿的样貌，并在它的门、廊、院和房间中找到我们的路；在灵里参与它的事奉；见证早祭和晚祭；在盛大的节期与敬拜的人群融合，并站在那些献上祭物或甘心祭的人身旁，或是那些等候庄严洁净礼以恢复他们与圣所交通的人身旁。

We want to see these rites, as it were, before us—to hear the Temple-music, to know the very Psalms that were chanted, the prayers that were offered, the duties of the priesthood, the sacrificial worship in which they engaged, and the very attitude of the worshippers—in short, all those details which in their combination enable us vividly to realise the scenes, as if we ourselves were present in them.
我们想要看见这些仪式，仿佛就在我们眼前——聆听圣殿的音乐，知道所吟诵的诗篇，所献上的祷告，祭司的职责，他们所参与的献祭崇拜，以及敬拜者的态度——简言之，所有这些细节的组合能让我们生动地体会那些场景，仿佛我们自己身临其境。

For, amidst them all, we ever see that one great outstanding Personality, Whose presence filled that house with glory.
因为，在这一切之中，我们永远看见那一位伟大的、卓越的本体，祂的同在使那殿充满了荣耀。

The New Testament transports us into almost every one of the scenes described in this book.
新约将我们带入这本书中所描述的几乎每一个场景。

It also makes frequent reference to them for illustration.
它也频繁地引用这些场景作为例证。

We see the father of John ministering in his course in the burning of incense; the Virgin-Mother at her purification, presenting her First-born; the child Jesus among the Rabbis; the Master teaching in the porches of the Temple, sitting in the Treasury, attending the various festivals, giving His sanction to the purifications by directing the healed leper to the priest, and, above all, as at the Feast of Tabernacles, applying to himself the significant rites of the Sanctuary.
我们看见约翰的父亲按着班次供职，烧香；童贞女母亲行洁净礼时，献上她的长子；孩童耶稣在拉比中间；夫子在圣殿的门廊教导，坐在银库里，参加各种节期，借着指示得医治的大麻风病人去见祭司来认可洁净之礼，并且，最重要的是，如在住棚节时，将圣所中意义深远的仪式应用在祂自己身上。

And, as we follow on, we witness the birth of the Church on the day of Pentecost; we mark the frequent illustrations of spiritual realities by Temple-scenes, in the writings of the apostles, but more especially in the Book of Revelation, whose imagery is so often taken from them; and we still look for the accomplishment of the one yet unfulfilled type—the Feast of Tabernacles, as the grand harvest-festival of the Church.
并且，随着我们继续跟随时，我们见证了五旬节那天教会的诞生；我们注意到在使徒们的著作中，特别是启示录中，频繁地用圣殿的场景来说明属灵的实况，启示录的意象常常取自于此；我们仍然在期盼那一个尚未应验的预表——住棚节——作为教会盛大的丰收节期的成就。

I have thus placed the permanent Christian interest in the foreground, because it occupied that place in my own mind.
我如此将长久的基督徒旨趣置于首位，因为它在我心中就占据着这个位置。

At the same time, from the nature of the subject, I hope the volume may fulfil yet another and kindred purpose.
同时，由于这个主题的性质，我希望这本书可以实现另一个相关的目的。

Although it does not profess to be a Handbook of Biblical Antiquities, nor a treatise on the types of the Old Testament, both these subjects had to be constantly referred to.
虽然它不自称为圣经古物手册，也不是关于旧约预表的论述，但这两个主题都必须不断地被提及。

But to realise the gorgeous Temple ritual, in all its details, possesses more than a merely historical interest.
但是，在所有细节中体会那华美的圣殿仪式，所拥有的不仅仅是历史上的趣味。

We are indeed fascinated by it; we live over again, if not the period of Israel’s temporal glory, yet that of deepest interest to us; and we can vividly represent to ourselves what the Temple had been before its services had for ever passed away.
我们确实为之着迷；我们重新经历，若不是以色列属世荣耀的时期，也是对我们最饶有兴味的那段时期；我们能够生动地向自己展现，在圣殿的事奉永远消逝之前它曾是何等模样。

But beyond this, stretching far back through the period of prophets and kings, and reaching up to the original revelation of Jehovah amid the awful grandeur of Sinai, our holiest recollections, and the very springs of our religious life rise among these ordinances and types, which we here see fully developed and carried out, and that under the very light of His Presence, to Whom they all had pointed.
但除此之外，追溯到先知和君王的时期，上及耶和华在西奈山可畏的威严中最初的启示，我们最神圣的记忆，以及我们宗教生命的源泉，都源于这些条例和预表之中，我们在此看到它们被充分地发展和执行，并且是在祂同在的光照之下，而这一切都曾指向祂。

I say not, whether or how far later Jewish practice may have misapprehended the original import or the meaning of the Divine ordinances.
我不是说，后来的犹太实践是否或在多大程度上误解了神圣条例的原始旨意或意义。

That was beyond my present task.
那超出了我目前的任务范围。

But an accurate acquaintance with the sacrificial services at the time of Christ must not only tend to correct mistakes, but throw a fresh and vivid light upon all, and influence our views of what the Levitical ordinances were intended to be and to teach.
但是，对基督时代献祭事奉的准确认识，不仅必定有助于纠正错误，而且会对所有事投下新鲜而生动的亮光，并影响我们对利未条例的意图和教导的看法。

To have thus stated my object in this book, is also to have indicated its difficulties.
如此陈述我写这本书的目的，也就是指出了它的困难所在。

Yet abundant materials for such a work, though scattered far and wide, are within our reach.
然而，完成这样一部著作的丰富材料，虽然散落各处，却在我们力所能及的范围之内。

Not to speak of contemporary writings, as those of Josephus and Philo, and references in the New Testament itself, we have in the Mishnah a body of authoritative traditions, reaching up, not only to Temple-times, but even to the days of Jesus Christ.p1 On this source of information, of course in conjunction with the Old Testament itself, I have been chiefly dependent.
且不说同时代的著作，如约瑟夫和斐洛的著作，以及新约本身的引用，我们在米示拿中拥有一套权威的传统，不仅可以追溯到圣殿时期，甚至可以追溯到耶稣基督的时代。p1 当然，我主要依赖于这一信息来源，并结合旧约本身。

While thus deriving my materials at first hand, I have also thankfully made use of any and every help within my reach.
在这样直接获取我的材料的同时，我也满怀感谢地利用了我所能获得的任何及所有的帮助。

Foremost I place here the writings of Maimonides, not only because he is of greatest authority among the Jews, but because his vast and accurate knowledge of these subjects, and the clearness and subtlety of his intellect, entitle him to that position.
首先，我在此列出迈蒙尼德的著作，不仅因为他在犹太人中拥有最高的权威，也因为他对这些主题渊博而精确的知识，以及他清晰而敏锐的才智，使他当之无愧地拥有这个地位。

Next to him come the numerous writers on Biblical Antiquities, in Latin and German; works on Typology—scientific and popular; treatises on the Life and Times of our Lord; histories of the Jewish Nation, or of Judaism; commentaries on such passages in the Old and New Testament as bore on these subjects; and numerous treatises on cognate points.
其次是众多关于圣经古物的拉丁文和德文作家；关于预表学的著作——学术性的和通俗的；关于我们主生平和时代的论述；犹太民族或犹太教的历史；对旧约和新约中与这些主题相关经文的注释；以及大量关于相关要点的论述。

In my study of ancient Jerusalem, I had the benefit of the labours of recent explorers, from Robinson and Barclay to the volumes published under the auspices of the Palestine Exploration Fund.
在我对古耶路撒冷的研究中，我得益于近代探险家的劳动成果，从罗宾逊和巴克莱到巴勒斯坦勘探基金会主持出版的卷册。

To the Cyclopaedias of Winer, Herzog, Ersch and Gruber, Dr. Smith, and Kitto (the third edition), I have been greatly indebted.
对于维纳、赫尔佐格、埃施和格鲁伯、史密斯博士和基托（第三版）的百科全书，我深表感激。

The last-named of these works has the special merit of a series of articles on Jewish subjects (as I may designate them), written in quite an original manner, and with most competent knowledge.
最后提到的这部著作有一个特别的优点，即一系列关于犹太主题的文章（我姑且如此称之），其写作方式颇具原创性，并具备最专业的知识。

Although, as will appear from the text, I have been obliged frequently to differ from their writer, yet these articles must, from the fulness and ability of their treatment, be of very great use to the student.
虽然，从正文中可以看出，我不得不经常与它们的作者持不同意见，但这些文章因其处理的全面性和能力，对学生必定大有裨益。

Lightfoot’s Horae Hebraicae et Talmudicae are known to every scholar.
莱特富特的《希伯来与塔木德时代》为每位学者所熟知。

Not so, perhaps, his small learned treatise De ministerio templi.
但他的那本学术小册《论圣殿的事工》或许并非如此。

The title and many of the subjects are similar to those treated in the present volume.
其标题和许多主题与本卷所论述的相似。

But the learned reader will at once perceive that the plan and execution are quite different, though the work has been of great service to me.
但博学的读者会立刻察觉到，其计划和执行方式是截然不同的，尽管这部著作对我帮助很大。

Perhaps I ought not here to omit such names as Relandus, Buxtorf, Otho, Schottgen, Meuschen, Goodwin, Hottinger, Wagenseil, and Lundius; and, among modern writers, Bahr, Keil, Kurtz, de Wette, Saalschutz, Zunz, Jost, Geiger, Herzfeld, and Fratz, of whose works I have, I may say, constantly availed myself.
或许我不应在此遗漏诸如雷兰杜斯、布克斯托夫、奥托、肖特根、莫伊申、古德温、霍廷格、瓦根塞尔和伦迪乌斯等人的名字；以及现代作家中，巴尔、凯尔、库尔茨、德韦特、萨尔舒茨、聪茨、约斯特、盖格、赫茨费尔德和弗拉茨，我可以说，我一直都在使用他们的著作。

Many others have been consulted, some of which are quoted in the foot-notes, while others are not expressly referred to, as not adding anything material to our knowledge.
我还查阅了许多其他的资料，其中一些在脚注中被引用，而另一些则没有明确提及，因为它们没有为我们的知识增添任何实质性的内容。

In general, I should explain, that I have acted on the principle of giving the minimum of references possible.
总的来说，我应解释一下，我遵循的原则是尽可能少地提供参考文献。

It would have been easy to have multiplied them almost indefinitely.
要几乎无限地增加它们是很容易的。

But I wished to avoid cumbering my pages with an array of authorities, which too often give a mere appearance of learning; and, while they are not needed by scholars, may tend to interfere with the more general and popular use of such a work.
但我希望避免用一系列的权威资料来充斥我的页面，这往往只给人一种博学的表象；而且，虽然学者们不需要它们，但它们可能会妨碍这样一部著作更普遍和通俗的使用。

For a similar reason, I have throughout avoided the use of Hebrew and even Greek letter-press.
出于类似的原因，我始终避免使用希伯来文甚至希腊文的印刷字体。

To print an expression in Hebrew letters could not be necessary for students, while the general reader, whom it too often bewilders by a show of knowledge, must in such case necessarily pass it over, unnoticed and unknown.
用希伯来字母印刷一个表达对学生来说可能没有必要，而普通读者，常常会被这种知识的炫耀所迷惑，在这种情况下必然会忽略它，既不注意也不理解。

While this book embodies the studies of many years, I have during its actual composition deemed no labour nor pains irksome in comparing the results of my own investigations with those of all, within reach, who were entitled to such consideration.
虽然这本书体现了多年的研究，但在其实际写作过程中，我认为将我自己的研究成果与所有我能接触到的、值得考虑的人的成果进行比较，任何劳动或辛苦都不觉烦人。

Thus much for the matter of the book.
关于这本书的内容就说这么多。

As to its form, some subjects may be touched in it which do not equally interest all readers;p2others may appear to have been treated with too little or else with too much detail; objections may be raised to interpretations of types, or even to the general view of the Old Testament which has been taken throughout.
至于其形式，其中可能触及到一些并非所有读者都同样感兴趣的主题；p2另一些主题可能显得处理得细节太少或太多；可能有人会对预表的解释，甚至对贯穿全书的旧约总体观点提出异议。

My aim has been to make the book as complete and generally useful as I could, and clearly to express my convictions as to the meaning of the Old Testament.
我的目标是尽我所能使这本书完整且普遍适用，并清晰地表达我对旧约意义的信念。

But on one point especially I would wish to be quite explicit.
但有一点我特别希望讲得非常明确。

At the close of these studies, I would say, with humble and heartfelt thankfulness, that step by step my Christian faith has only been strengthened by them, that, as I proceeded, the conviction has always been deepened that Christ is indeed ‘the end of the Law for righteousness,’ to Whom all the ordinances of the Old Testament had pointed, and in Whom alone, alike the people and the history of Israel find their meaning.
在这些研究结束时，我要怀着谦卑和由衷的感谢说，我的基督信仰一步步地因此而更加坚固，随着我的研究深入，我的信念总是被加深，即基督确实是“律法的总结，使人称义”，旧约所有的条例都曾指向祂，并且惟有在祂里面，以色列的民和历史才找到他们的意义。

Viewed in this light, the Temple-services are not so many strange or isolated rites, for the origin of which we must look among neighbouring nations, or in the tendencies natural to men during the infancy of their history.
从这个角度看，圣殿的事奉并非许多奇怪或孤立的仪式，我们不必在邻国中或在人类历史幼年时期人的自然倾向中寻找其起源。

Rather, all now becomes one connected whole—the design and execution bearing even stronger evidence to its Divine authorship than other of God’s works,— where every part fits into the other, and each and all point with unswerving steadfastness to Him in Whom the love of God was fully manifested, and its purposes towards the world entirely carried out.
相反，现在一切都成为一个连贯的整体——其设计和执行比神的其他作为更能证明其神圣的作者身份——其中每一部分都与其他部分相契合，并且每一个部分都坚定不移地指向祂，在祂里面，神的爱得以完全彰显，其对世界的旨意也得以完全实现。

From first to last, the two dispensations are substantially one; Jehovah, the God of Israel, is also the God and Father of our Lord and Saviour Jesus Christ—Novum Testamentum in Vetere latet; Vetus in Novo patet.
从始至终，两个时代在本质上是合一的；耶和华，以色列的神，也是我们主和救主耶稣基督的神和父——新约隐藏于旧约；旧约显明于新约。

A. E.
A. E.