A place not far from the walls of Jerusalem where Christ was crucified and near which He was buried (Luke 23:33).一个地方不远处的墙壁上的耶路撒冷耶稣被钉在十字架上及附近，他被安葬（卢克23时33分） 。 The exact location is a matter of dispute.其确切位置，是一个有争议的。
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Calvary is a word found only in Luke 23:33, the Latin name Calvaria, which was used as a translation of the Greek word Kranion, by which the Hebrew word Gulgoleth was interpreted, "the place of a skull." calvary是一个字，发现只有在路加23时33分，拉丁语名称头盖骨，这是用来作为翻译的希腊字kranion ，其中希伯来语字gulgoleth何解释， "地方的头颅" 。 It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull.这大概了这个名字，从它的形状，作为一个丘陵或低，四舍五入，裸海拔有点在形式上的一个人的头骨。 It is nowhere in Scripture called a "hill."这是行不通的，在经文中所谓的"山" 。 The crucifixion of our Lord took place outside the city walls (Heb. 13:11-13) and near the public thoroughfare.旷野里的我们的主外发生了城墙（希伯来书13:11-13 ）和附近的公共通道。 "This thing was not done in a corner." "这件事是没有这样做的一个角落" 。 (Also called Golgotha in Aramaic.) （也叫各各他在阿拉姆语） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Calvary, kara, "a head" (Eng., "cranium"), a diminutive of kranon, denotes "a skull" (Latin calvaria), Matt. calvary ，卡拉， "头" （英， "颅骨" ） ，一个微小的克拉农，是指"头颅" （拉丁语头盖骨） ，马特。 27:33; Mark 15:22; Luke 23:33; John 19:17. 27:33 ;大关15:22 ;卢克23时33分;约翰19时17分。 The corresponding Aramaic word is Golgotha (Heb. gulgoleth; see Judg. 9:53; 2 Kings 9:35).相应的阿拉姆语字是各各他（希伯来书gulgoleth ;见judg 。 9时53分， 2国王9时35分） 。
The place of the Crucifixion of Jesus Christ.地点旷野里的耶稣基督。
NAME姓名
Etymology and Use词源和使用
The word Calvary (Latin Calvaria) means "a skull".字calvary （拉丁语系颅骨）的意思是"头骨" 。 Calvaria and the Gr.头盖骨和遗传资源。 Kranion are equivalents for the original Golgotha. kranion是相等原各各他。 The ingenious conjecture that Golgotha may be a contraction for Gol Goatha and may accordingly have signified "mount of execution", and been related to Goatha in Jer., xxxi, 39, has found scarcely any supporters.领教了猜想各各他可能是一个收缩的GOL goatha ，并可能因此显示出的"摩的执行" ，并得到相关goatha在哲，第三十一条，第三十九条，发现几乎没有任何的支持者。 The diminutive monticulus (little mount) was coupled with the name AD 333 by the "Pilgrim of Bordeaux".这种小型monticulus （小摩） ，再加上该人的姓名专案333个，由"朝圣者的波尔多" 。
Towards the beginning of the fifth century Rufinus spoke of "the rock of Golgotha".对年初五世纪rufinus说， "摇滚的各各他" 。 Since the sixth century the usage has been to designate Calvary as a mountain.自六世纪的使用率已指定calvary如山。 The Gospel styles it merely a "place", (Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17).福音作风，它只是一个"地方" （马太27:33 ;大关15:22 ;卢克23时33分;约翰19时17分） 。
Origin of the Name地名的由来
The following theories have been advanced:以下理论都是先进：
Calvary may have been a place of public execution, and so named from the skulls strewn over it. calvary可能已被一个地方的公开处决，所以命名为从头骨多人。 The victims were perhaps abandoned to become a prey to birds and beasts, as Jezabel and Pharao's baker had been (2 Kings 9:35; Genesis 40:19, 22).受害人被遗弃的，也许要成为猎物，以鸟类和兽类，作为jezabel和pharao的贝克已（ 2国王9时35分;成因40:19 ， 22 ） 。
Its name may have been derived from a cemetery that may have stood near.它的名字可能已被来自一个墓地可能已经站附近。 There is no reason for believing that Joseph's tomb, in which the body of Christ was laid, was an isolated one, especially since it was located in the district later on described by Josephus as containing the monument of the high-priest John.我们没有理由相信任何的约瑟夫墓，其中基督的身体被埋设，是一个孤立的，特别是因为它是设在区后，就形容约瑟夫作为载丰碑高牧师约翰。 This hypothesis has the further advantage of explaining the thinness of the population in this quarter at so late a period as that of the siege of Jerusalem (Jos., Bell. jud., V, vi, 2).这一假说有进一步发挥优势，解释细薄的人口集中在这一季，在这么晚的一个时期，即包围耶路撒冷（ jos. ，违法必究。 jud ，五，六， 2 ） 。 Moreover, each of the rival Calvaries of today is near a group of ancient Jewish tombs.此外，每一个对手calvaries今天是附近的一组古代犹太人坟墓。
The name may have been occasioned by the physical contour of the place.该名称可能已因身体轮廓的地方。 St. Luke (loc. cit.) seems to this by saying it was the place called "a skull" (kranion).圣卢克（ loc.引文） ，似乎这说，这是发生所谓的"头颅" （ kranion ） 。 Moreover, Golgotha (from a Hebrew root meaning "to roll"), which borrows its signification from the rounded or rolling form of the skull, might also have been applied to a skull-shaped hillock.此外，各各他（从希伯来语的根本意义"并驾齐驱" ） ，其中借用了它的意义，从圆形或滚动形式的头骨，也可能被应用于一个头骨形状的小丘。
There was a tradition current among the Jews that the skull of Adam, after having been confided by Noah to his son Shem, and by the latter to Melchisedech, was finally deposited at the place called, for that reason, Golgotha.有一个传统，目前除犹太人说，头骨的亚当，后经confided由诺亚给他儿子SHEM后，由后者以melchisedech ，最后被存放在地方，由于这个原因，各各他。 The Talmudists and the Fathers of the Church were aware of this tradition, and it survives in the skulls and bones placed at the foot of the crucifix.该talmudists和教会的神父们认识到了这一传统，它生存在头骨和骨头放置在脚的十字架。 The Evangelists are not opposed to it, inasmuch as they speak of one and not of many skulls.福音不是反对它，因为他们说的一个，并没有很多的头骨。 (Luke, Mark, John, loc. cit.) （卢克，马克，约翰，如上） 。
The curious origins of many Biblical names, the twofold and sometimes disagreeing explanations offered for them by the Sacred Writers (Genesis passim) should make us pause before accepting any of the above theories as correct.好奇的起源许多圣经的名字，有两个方面，有时不同意解释，为他们神圣的作家（成因各处） ，应使我们停下来在接受任何有关上述理论是正确的。 Each of them has its weak points: The first seems to be opposed to the Jewish law, which prescribed that the crucified should be buried before sundown (Deuteronomy 21:23).他们每个人都有其弱点：第一，似乎是反对犹太法，其中明表示，钉在十字架上被埋葬之前，日落（申命记21时23分） 。 Josephus intimates that this enactment was scrupulously observed (Bell. jud., IV, v, 2).约瑟夫暗示这个立法是严格遵守（ bell. jud ，四，五， 2 ） 。 The executions cited in support of the opinion are too few, too remote, and too isolated to have the force of proof.该处决列举支持的意见是太少了，太遥远，太孤立的，以有力量的证明。 Moreover, in this supposition Calvary wold have been called more correctly a place "of skulls" but the Evangelists nowhere use the plural.此外，在这一假设calvary荒野，被称为更正确的地方， "骷髅" ，但福音无处用复数。 In the first tow theories no sufficient reason is assigned for selecting the skull in reference to any other member of the body, or the corpse itself, as a name-giver.在第一丝束理论，没有足够的理由是指派选拔头骨，在谈到任何其他成员的身体，或尸体本身，作为一个名称-赐予。 The third theory is plausible and more popular.第三个理论是可行的，更受欢迎。 Yet it may not be urged a priori, as indicating a requisite for a Calvary otherwise unauthenticated.然而，它可能不是敦促先验的，为表明有必要为calvary否则未经。 The Evangelists seem to have been more intent upon giving an intelligible equivalent for the obscure name, Golgotha, than upon vouching for its origin.福音似乎已经更意图后，给予理解，相当于为模糊的名称，各各他，超过后，来见证它的起源。 The fourth theory has been characterized as too absurd, though it has many serious adherents.第四个理论已被定性为太荒谬，但它有许多严重的附和。 It was not absurd to the uncritical Jew.这不是荒唐到批判犹太人。 It would not seem absurd to untaught Christians.它似乎并不荒谬untaught基督徒。 Yet it is among the untaught that names arise spontaneously.但它是属于untaught名字自发产生的。 Indeed Christians embellished the legend, as we shall see.事实上基督徒叶传说中，我们将看到。
DESCRIPTIVE DATA描述性数据
The New Testament新约圣经
The only explicit notices are that the Crucifixion took place outside the city (Hebrews 13:12), but close to it; a newly-hewn tomb stood in a garden not far away (John 19:20, 41); the spot was probably near a frequented road, thus permitting the passers-by to revile the supposed criminal.唯一明确的告示，是受难日发生在城外（希伯来书13时12分） ，但它很近;新近挖出墓室，站在一座花园不远处（约翰19:20 ， 41 ） ;当场大概附近经常出入的道路，从而允许途经现场，以revile假定刑事责任。 That the Cyrenian was coming from the country when he was forced into service seems to exclude only two of the roads entering Jerusalem, the one leading from Bethlehem and the one from Siloe (Matthew 27:30; Mark 15:24, 29; Luke 23:26).该仁尼安人，是来自该国的时候，他被迫到服务似乎排除只有两个道路进入耶路撒冷，一个龙头，从伯利恒和一名来自siloe （马太27:30 ;马克15时24分， 29个;路加福音23 ： 26 ） 。 Any other road entering Jerusalem might fulfil the condition.任何其他的道路进入耶路撒冷可能满足的条件。 The incidents recorded along the sorrowful journey are so few that the distance from the praetorium is left a matter of conjecture.事件记录沿途的悲情之旅是如此少数的距离从praetorium是留下了此事的猜测。
Early Medieval Narratives早在中世纪的叙述
After the Apostolic Age no more is heard of Calvary until the fourth century.后使徒时代，没有更多的是听到的calvary到第四世纪。 Under pagan rule an idol had been place there, and had been later embraced within the same enclosure as the crypt of the Resurrection (Sozomen, Hist. Eccl., II, 1, 2).根据异教统治的一个偶像，已经发生了，并一直在后拥抱在同一圈地为隐窝的复活（ sozomen ，历史。 eccl 。第一，二， 1 ， 2 ） 。 Eustachius, Constantine's architect, separated it from the latter by hewing away a great mass of stone.奥伊斯塔休斯，君士坦丁的建筑师，失散的，它由后者坚守带走了大弥撒的石头。 It was St. Melania the Younger who first adorned Mount Calvary with a chapel (436).这是圣melania年轻的人首先贴着山calvary一个礼拜堂（ 436 ） 。
The place is described as a "knoll of scanty size" (deficiens loci tumor -- Eucherius, 427-440), apparently natural, and in the sixth century approached by steps.该地形容为"覆盖的土丘的一知半解，尺寸" （ deficiens基因肿瘤-e ucherius， 4 27-440） ，显然是自然的事，并在第六世纪接触的步骤。 It was fifteen paces from the Holy Sepulchre.这是15个步伐，从圣墓。 It was encircled with silver railings and contained a cell in which the Cross was kept, and a great altar (Theodosius, 530).它被包围的银色栏杆，并载有一间囚室，其中交叉存放，伟大的祭坛（ theodosius ， 530页） 。 Two years after the ravages of the Persians (614), a large church replaced the ruined chapel (Arculfus, 680).两年后，肆虐的波斯人（ 614人） ，一个大型教会取代毁礼拜堂（ arculfus ， 680页） 。 From its roof a brazen wheel adorned with lamps was suspended over a silver cross that stood in the socket of Our Saviour's gibbet.从屋顶公然车轮装饰灯暂停，超过银牌超越这个站在插座的是我们的救主的gibbet 。 This Church was destroyed in 1010, but was restored in 1048.这个教堂被摧毁，在1010 ，但就恢复了在1048个。 The rock beneath is spoken of by Soewulf (1102) as being "much cracked near the fosse of the Cross".岩石下方，是口语的，由soewulf （ 1102 ）被"推波助澜破获近fosse的十字架" 。 In the traditions, Adam's burial and Abraham's sacrifice are repeatedly located there.在传统，亚当的殓葬费和亚伯拉罕的牺牲是一再设。
By 1149 the Calvary chapel had been united by the crusaders with the surrounding oratories into a vast basilica.通过第1149该calvary教堂已被联合国是由十字军与周围oratories成为一个庞大的大教堂。 The part of the rock believed to have held the Cross is said to have been removed and lost in a shipwreck on the coast of Syria while being transported to Constantinople (1809).部分岩石相信已成功举办过，据说已被运走，迷失在沉船集中在沿海一带的叙利亚，而被运到君士坦丁堡（ 1809 ） 。 Another fragment is shown in the chapel of Longinus, one of many in the basilica.另一个片段是表现在礼拜堂的朗吉弩斯，其中许多人在大教堂。
Contemporary Sources当代来源
Wilson, Warren, Fraas, and other eminent topographers engaged in the interests of the English Ordinance Survey (1864-5), declare that the lower part of this traditional Calvary is natural, and that the upper part "may very likely be so".威尔逊，华伦， fraas ，及其他知名人士topographers从事的利益，也符合英语条例调查（ 1864-5 ） ，申报，较低部分的这种传统calvary是自然的事，并说，上部分是"很可能是这样" 。 The knoll is of soft white limestone (nummulitic) containing nodules, and occupies a position normally required for such a bed in Palestine, viz.该覆盖的土丘，是软白色的石灰岩（ nummulitic ） ，其中载有结节，并占有一席之地，通常需要这样的床在巴勒斯坦，即。 above the Missae and Malaki strata respectively.以上弥撒程序" ，并malaki阶层。 These last beds are seen on lower levels in the basilica.这最后的病床上看到的上下级，在大教堂。 The direction taken by the rent in the rock, 96 degrees east of north, is practically the same as that of the veining of the rocks roundabout.方向采取的租金在岩石， 96度，华北东部，几乎是一样的veining的岩石回旋。 Other points of similarity have been observed.其他各点的相似性已被观察到。 The fissure broadens eastwards.裂隙扩大向东扩展。 The rock has been cut away on the side of the Holy Sepulchre, thus bearing out the architectural datum afforded by the period of Constantine.岩石已被撤消对方的圣墓，从而影响了建筑基准给予的时期君士坦丁。 Calvary is 140 feet south- east of the Holy Sepulchre and 13 feet above it. calvary是140英尺东南方的圣墓和13英尺以上。 The early traditions mentioned at the beginning of this article still cling to it.早期的传统，在开始时提到的这篇文章仍固守它。 The chapel of Adam beneath that of Calvary stands for the first.教堂的亚当下方即calvary主张第一。 A picture in it represents the raising of Adam to life by the Precious Blood trickling down upon his skull.在脑海中，它代表着提高亚当生命所宝贵的血液滴下来后，他的头骨。 An altar is there dedicated to Melchisedech.一个祭坛是有专门melchisedech 。 A vestige of the second tradition subsists in a scraggy olive tree a few yards away, religiously guarded, which the Abyssinians still claim to have been the bush in which the ram's horns were caught when the angel stayed the hand of Abraham. 1遗迹的第二个传统subsists在scraggy橄榄树几码之外，宗教森严，其中abyssinians仍声称已布什在羊年的牛角被发现时，天使下榻的手，亚伯拉罕。
Calvary Chapel calvary礼拜堂
The small, low, poorly lighted oratory, built upon the traditional Calvary, is divided into two sections by a pair of massive pillars.小，低，差点燃小礼拜堂，建基于传统calvary ，分为两个部分，由对大规模的支柱。 The chapel of the Exaltation of the Cross comprises the section on the north and belongs to the Orthodox Greeks.教堂的提升交叉组成部分关于北方和属于希腊东正教。 That of the Crucifixion on the south is in possession of the Latins.说的受难日于南，是拥有属于拉丁人。 At the eastern end, behind a thickly-set row of sanctuary lamps kept constantly burning, there are three altars of the eleventh, twelfth, and thirteenth stations of the Way of the Cross.在东端，后面留着设定排避难所灯不断燃烧，有三个神坛的第十一，第十二，第十三站的十字架的途径。 That of the twelfth station is in the Greek chapel, and marks the position of Our Saviour's Cross.即第十二站是在希腊教堂，并标志着地位，我们的救主的十字架上。 It is near the rent made in the rock by the earthquake.这是近租金在岩石中的地震。 Two black marble discs at its sides indicate the presumed positions of the malefactors' crosses.两个黑色大理石光碟在双方表明立场，推定该malefactors '十字架。 Behind it, among numerous icons, stands a large painted image of the Crucified Saviour.它的背后，在众多的图标，有一个大型手绘的形象被钉十字架的救主。 The altars of the Crucifixion and Mater Dolorosa (eleventh and thirteenth stations) belong to the Latins.祭坛的旷野里，并研制dolorosa （第十一和第十三站） ，属于该拉丁人。 The image on the latter, or middle, altar is screened, and incased with a profusion of votive offerings.形象，对后者，或中等，祭坛是甄别，并incased与profusion的votive产品。 The floor of the chapel, which is on a level with the top of the rock, is covered with coarse mosaics.地板的小教堂，这是一个同级别的顶部岩石，是布满粗大的马赛克。 A round stone in the pavement on the Latin side, near the eleventh station, marks the place of the tenth.圆石头在路面上拉方，近第十一站，它标志着地方的十分之一。 In the roof, there is a mosaic representation of Christ.在屋顶上，有一个马赛克代表性的喊声。 Entrance to the chapel is obtained by the stairways.入口处的小教堂是得到了楼梯。 The two most frequently used are at the west end.两种最常用的是位于西尾。 The eighteen steps in each stairway, which are narrow, steep and much worn, are mostly of pink Santa Croce marble commonly quarried in Palestine.这18个步骤，在每一个楼梯，狭窄，陡峭的许多陈旧，大多是粉红色圣克罗齐大理石常见quarried在巴勒斯坦。
AUTHENTICITY真实性
It is beyond doubt that the Calvary we have been considering is the same as that of the Middle Ages, but is it correct to identify it with that of the Gospels?这是不容置疑的事实了calvary我们一直在考虑是一样的中世纪，但是否正确，以确定它与的福音？ It has long been far within the city walls.一直以来，到目前为止，内城墙。 But did the city wall which has enclosed it for so many centuries enclose it when Christ was crucified?但城墙已封闭的，它为有这么多世纪以来附上它的时候，耶稣被钉在十字架上？ That is, did the present city wall exist when the Saviour was put to death?这就是，有没有现在的城墙是存在的救主以死？ If so, this could not have been the place of the crucifixion; for Christ was crucified outside the walls (Hebrews 13:12), St. Willibald (eighth century), Soewulf (twelfth century), and many others asked themselves this question.若如此，也已取代了受难日;跟随耶稣基督被钉在十字架上城墙外（希伯来书13时12分） ，圣willibald （ 8世纪） ， soewulf （ 12世纪） ，以及其他许多问自己这个问题。 But it was not until two centuries ago that an affirmative answer was ventured by Korte, a German bookseller (see below).但直到两个世纪前，一个肯定的答案是，谁敢由korte ，德语书（见下文） 。 Not, however, until the last century did the new opinion obtain supporters.没有，但是，直到上个世纪没有新的意见，得到的支持者。 Then a school sprang up which first rejected the old side and eventually set about seeking new ones.那么，一所学校摆出来，其中第一次拒绝了老方，并最终定约寻求新的基地。 Catholics, as a class, with many leading Anglicans support the traditional claims.天主教徒，作为一个阶级，与多个著名教教徒的支持传统的索赔。
The authenticity of Calvary is intimately bound up with that of the Holy Sepulchre.真伪calvary是密切相连的事实圣墓。 Relative to the authenticity of the sites of both, the ecclesiastical writers who are the first to break silence after the Evangelists seem to leave no room for doubt.相对的真实性土地两者的优点，教会作家，谁是第一个打破了沉默后，传道士，似乎没有留下任何余地，令人怀疑。 Now it is not easy to see how these, the chief representatives of an apologetical age, could have overlooked the above difficulty advanced by modern writers, especially since simple pilgrims are known to have advanced it.现在这是一个不太容易看到这些，行政代表一个apologetical年龄，可能都忽略了上述困难，由先进的现代作家，特别是因为简单的朝圣者都是已知有先进的资讯科技。 The spirit of investigation had awakened in the Church long years previous to them; and the accredited custodians of the tradition, the Jerusalem community, had been ruled by a continuous succession of bishops since Apostolic times.精神的调查唤起了在教会年之久，以前给他们;和派驻托管人的传统文化中，耶路撒冷的社区，已被裁定由一个连续继承主教自使徒时代。 Under these circumstances, our first available witnesses tell us that a remembrance of the site had actually been transmitted.在这种情况下，我们的第一个可用的证人告诉我们，一个纪念网站实际上已转交。 As a telling testimony to the confidence they merit herein, it need only be remarked that of sixteen modern charts of the Holy City collated by Zimmermann (Basle, 1876) only four place Golgotha within the second or outermost wall in the time of Christ Moreover, Dr. Schick, the author of one of these, accepted the traditional view before his death.作为有力的证词，以信心，他们的优点在此，它需要的只是表示， 16个现代海图的圣城整理Zimmermann所（巴塞尔， 1876 ）只有4个地方，各各他在第二或外层墙的时候，基督此外，博士锡克，作者之一的，接受传统观点之前，他的死因。 Dr. Reiss, in his "Bibel-Atlas" (Freiburg im Breisgau, 1895), also agrees with the majority.芮斯博士，在他的" bibel -图集" （弗赖堡的IM赖斯高， 1895年） ，也赞同大多数。 (See JERUSALEM; HOLY SEPULCHRE.) （见耶路撒冷圣墓） 。
MODERN CALVARIES现代calvaries
The most popular of several sites proposed is that of Otto Thenius (1849), better known as Gordon's Calvary, and styled by the latter, "Skull Hill", because of its shape.最热门的几个地点的建议是对奥托thenius （ 1849/2836 ） ，更好地称为戈登的calvary ，处处受到后者， "头骨山" ，因为它的形状。 Conder is the chief supporter of this view. conder是行政支持这种看法。 This site is the elevation over Jeremiah's Grotto, not far from the Damascus Gate.这个站点是海拔超过耶利米的石窟，不远处的大马士革门。 In default of an historic basis, and owing to the insufficiency of the Gospel data -- which may be verified equally well on any side of the city -- the upholders of the new theories usually take for granted one or other of the following statements, viz: that Christ should have been immolated north of the altar, like the typical victims (Leviticus 1:10, 11); that Calvary was a place of public execution; that the place reserved for crucifixion, if there was one, was identical with a presumed stoning-place; that a modern Jewish tradition as to a fixed stoning-place could be substantiated in the time of Christ; and that the violent mob to which Christ was delivered would have conformed to whatever custom prescribed for the occasion.在默认的是一个历史性的基础上，而且由于该功能不全的福音数据-这可核实的，同样，以及对任何一方的城- up holders的新的理论通常视为理所当然的一个或另一个下列声明，即：基督应该已经immolated北方的祭坛上，像典型的受害者（利未记1:10 ， 11 ） ; calvary是公用场所执行;那地方预留给钉死在十字架上，如果有一，是完全相同的同假定用石头砸死位; ，一个现代的犹太传统，以一个固定的石块砸死位可能属实的时候，基督，并认为暴力暴民以基督发表会顺应什么风俗为留念。 These affirmations all bear the mark of fitness; but until documents are produced to confirm them, they must inevitably fall short as proof of facts.这些誓词所有承担该商标的健身，但直到证件制作，以确定他们，他们也必然要低于作为证明的事实。
Publication information Written by Thomas À K. Reilly.出版信息撰稿托马斯à k.赖利。 Transcribed by Michael T. Barrett.转录由龙田巴雷特。 Dedicated in memory of the Passion of Our Lord The Catholic Encyclopedia, Volume III.专门在记忆的激情我们的主天主教百科全书，第三卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, November 1, 1908. nihil obstat ， 1908年11月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
For Fathers, see article, HOLY SEPULCHRE.对于父亲，看到文章，圣墓。 Pilgrims.-GLYER, Itinera Hierosolymilana; TOBLER, Descriptions Terrae Sanctae (1874). pilgrims. - glyer ， itinera hierosolymilana ; tobler ，说明terrae sanctae （ 1874 ） 。
General Treatment.-Dictionaries of the Bible; Quarterly statement PEF (passim, especially 1902-1903); WARREN, Ordinance Survey of Jerusalem in Notes (London, 1865); WARREN and CONDER in Jerusalem (1881).一般treatment. -字典中的圣经;季度报表最大呼气流速（各处，特别是1902年至1903年） ; Warren表示，条例的调查耶路撒冷笔记（伦敦， 1865年） ; Warren和conder在耶路撒冷（ 1881年） 。 Controversial (authors marked with an asterisk * oppose the traditional view):- BREEN*, Harm.争议（作者标有星号*反对传统观点） ： -布里恩* ，伤害。 Expos.世界博览会。 of the Four Gospels (Rochester, New York), IV; FERGUSSON*, Essay on Ancient Topography of Jerusalem (London, 1847); FINDLAY, On the Site of the Holy Sepulchre (London, 1847); LEWIN, Siege of Jerusalem (London, 1863); REILLY, Authenticity, etc. in Ecclesiastical Review (Philadelphia), NXXVI, nn.上述四个福音（纽约州的罗切斯特三） ，四; fergusson *比赛，征文比赛，对古地形的耶路撒冷（伦敦， 1847年） ;范达，该网站上的圣墓（伦敦， 1847年） ;卢，围困耶路撒冷（伦敦， 1863年） ;赖利，真实性等等，在教会审查（ 76 ） ， nxxvi ，神经网络。 6 sqq; ROBINSON*, Biblical Researches (Boston, 1840), I; SANDAY, Sacred Sites of the Gospels (Oxford, 1903); THRUPE, Ancient Jerusalem (Cambridge, 855); WILLIAMS, The Holy City (London, 1845); CHATEAUBRIAND, Itineraire de Paris a Jerusalem (Paris, 1811), II;p KORTE*, Reise nach dem gelolden Laude Aeg.六sqq ;罗宾逊* ，圣经研究（波士顿， 1840年）的时候，我; sanday ，圣地的福音（牛津， 1903年） ; thrupe ，古代耶路撒冷（剑桥， 855 ） ;威廉姆斯，圣城（伦敦， 1845年） ;夏多布里昂， itineraire巴黎耶路撒冷（巴黎， 1811年） ，第二章; p korte * ， reise nach DEM的gelolden成绩分部AEG厂家。 Syr. syr 。 tr.的TR 。 Mea (Halle, 1751); KRAFFT, Die Topographie Jerusalems (Bonn, 1846); TOBLER*, Topographic von Jerusalem a. MEA的（ 17场， 1751年） ; krafft ，模具topographie jerusalems （波恩， 1846年） ; tobler * ，地形冯耶路撒冷甲 Seinen Ungebungen (Berlin, 1853), I. seinen ungebungen （柏林， 1853年） ，一。
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