| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
In the following paragraphs we shall endeavour to establish the absolute and relative chronology of our Lord's life, ie we shall show first how certain facts connected with the history of Jesus Christ fit in with the course of universal history, and secondly how the rest of the life of Jesus must be arranged according to the inter-relation of its single elements.在下面的段落中，我们应努力建立绝对和相对年表我们的主的生命，即我们将显示头如何某些事实与历史上的耶稣基督适合于过程中的普遍历史，其次是如何其余的耶稣的生命，必须安排根据相互关系的，其单一元素。
I. ABSOLUTE CHRONOLOGY一，绝对年表
The incidents whose absolute chronology may be determined with more or less probability are the year of Christ's nativity, of the beginning of His public life, and of His death.事件中，其绝对年代学，可确定与更多或更少的概率是今年的基督nativity ，一开始他的公共生活，以及他的死因。 As we cannot fully examine the data entering into these several problems, the reader ought to compare what has been said on these points in the article BIBLICAL CHRONOLOGY.因为我们不能全面研究数据进入这几个问题，读者应该比较已经表示，就这几点，在文章中的圣经年表。
A. The Nativity答： nativity
St. Matthew (2:1) tells us that Jesus was born "in the days of King Herod".圣马太（ 2:1 ）告诉我们，耶稣诞生" ，在几天的希律王" 。 Josephus (Ant., XVII, viii, 1) informs us that Herod died after ruling thirty four years de facto, thirty seven years de jure.约瑟夫（ ant. ，第十七章，第八章， 1 ）告诉我们，希律去世后，执政党三四年事实上， 37年法律上的。 Now Herod was made rightful king of Judea AUC 714, while he began his actual rule after taking Jerusalem AUC 717.现在希律作了应有之王朱迪亚AUC为714 ，而他开始了实际统治后，以耶路撒冷AUC为717 。 As the Jews reckoned their years from Nisan to Nisan, and counted fractional parts as an entire year, the above data will place the death of Herod in AUC 749, 750, 751.作为犹太人，估计其年从尼散月14日向尼散，并清点分式部分作为整个一年中，上述数据将发生死亡希律在AUC为749 ， 750 ， 751 。 Again, Josephus tells us from that an eclipse of the moon occurred not long before Herod's death; such an eclipse occurred from 12 to 13 March, AUC 750, so that Herod must have died before the Passover of that year which fell on 12 April (Josephus, "Ant"., iv, 4; viii, 4).再次，约瑟夫告诉我们，从一个的月偏食发生前不久希律王的死因;这种偏食发生，从3月12日至13日， AUC为750 ，使希律必须有院前已经死亡逾越节的这一年下跌4月12日（约瑟夫， "蚂蚁" ，四，四;八， 4 ） 。 As Herod killed the children up to two years old, in order to destroy the new born King of the Jews, we are led to believe that Jesus may have been born AUC 747, 748, 749.作为被希律杀害儿童长达两年岁，为了破坏新国王出生的犹太人，有些事实使我们相信耶稣可能已经出生， AUC为747 ， 748 ， 749 。 The enrollment under Cyrinus mentioned by St. Luke in connection with the nativity of Jesus Christ, and the remarkable astronomical conjunction of Mars, Jupiter, and Saturn in Pisces, in the spring of AUC 748, will not lead us to any more definite result.招生下cyrinus提到的圣卢克涉嫌与nativity耶稣基督，并显着天文结合的火星，木星，土星在双鱼，在春季的AUC为748 ，会不会导致我们的任何较明确的结果。
B. Beginning of the Public Ministry乙年初公共事务部
The date of the beginning of Christ's ministry may be calculated from three different data found respectively in Luke 3:23; Josephus, "Bel. Jud."日起开始基督的部，可算出从三个不同的数据，发现分别在路加3时23分;约瑟夫， " bel行动。 jud " 。 I, xxi, 1; or "Ant.", XV, ii, 1; and Luke 3:1.一， 21 ， 1 ，或者"蚂蚁" ，十五，二，一;路加福音3:1 。
The first of these passages reads: "And Jesus himself was beginning about the age of thirty years".上述第一通道写着： "耶稣自己已开始对年满三十年" 。 The phrase "was beginning" does not qualify the following expression "about the age of thirty years", but rather indicates the commencement of the public life.短语"开始" ，不符合下列表达" ，对年满三十年" ，而是表明展开的公共生活。 As we have found that the birth of Jesus falls within the period 747-749 AUC, His public life must begin about 777-779 AUC正如我们已发现耶稣诞生的，属于该期747-749联合自卫军，他的公共生活，就必须开始约777-779联合自卫军
Second, when, shortly before the first Pasch of His public life, Jesus had cast the buyers and sellers out of the Temple, the Jews said: "Six and forty years was this temple in building" (John 2:20).第二，当不久，在第一届pasch他的公共生活中，耶稣曾投下买家和卖家出庙，犹太人说： "六年四十年，是本庙建筑" （约翰福音2时20分） 。 Now, according to the testimony of Josephus (loc. cit.), the building of the Temple began in the fifteenth year of Herod's actual reign or in the eighteenth of his reign de jure, ie 732 AUC; hence, adding the forty six years of actual building, the Pasch of Christ's first year of public life must have fallen in 778 AUC现在，根据证词，约瑟夫（ loc.引文） ，建立庙宇开始，在15年的希律王的实际统治或在第十八他在位的法理，即732联合自卫军，因此，加入46年实际建设中， pasch基督的第一年，公共生活必须有下降778联合自卫军
Third, the Gospel of St. Luke (3:1) assigns the beginning of St. John the Baptist's mission to the "fifteenth year of the Tiberius Caesar".第三，福音的圣卢克（ 3:1 ）委派的开始，圣施洗约翰的使命，以" 15年的台比留恺撒" 。 Augustus, the predecessor of Tiberius, died 19 August, 767 AUC, so that the fifteenth year of Tiberius's independent reign is 782 AUC; but then Tiberius began to be associate of Augustus in AUC 764, so that the fifteenth year reckoned from this date falls in AUC 778.奥古斯都，前身是台比留，死于8月19日， 767联合自卫军，使15年的台比留的独立统治，是782的AUC ，但提庇留，然后开始向准的奥古斯都在AUC为764 ，使15年计算，从这个日期适逢在联合自卫军778 。 Jesus Christ's public life began a few months later, ie about AUC 779.耶稣基督的公共生活开始几个月后，即约AUC为779 。
C. The Year of the Death of Christ三，今年的死亡，基督
According to the Evangelists, Jesus suffered under the high priest Caiphas (AUC 772-90, or AD 18-36), during the governorship of Pontius Pilate AUC 780-90).据福音，耶稣受高神父caiphas （ AUC为772-90 ，或专案18-36 ） ，在总督，祂比拉多联合自卫军780-90 ） 。 But this leaves the time rather indefinite.但这种离开的时候，而不是无限期的。 Tradition, the patristic testimonies for which have been collected by Patrizi (De Evangeliis), places the death of Jesus in the fifteenth (or sixteenth) year of Tiberius, in the consulship of the Gemini, forty-two years before the destruction of Jerusalem, and twelve years before the preaching of the Gospel to the Gentiles.传统文化中，教父的证词对于已收取的柏德（德evangeliis ） ，学额死亡的耶稣在第十五届（或16 ）年的台比留在consulship的双子座，四十二年前销毁耶路撒冷与十二年前宣扬福音向外邦人。 We have already seen that the fifteenth year of Tiberius is either 778 or 782, according to its computation from the beginning of Tiberius's associate or sole reign; the consulship of the Gemini (Fufius and Rubellius) fell in AUC 782; the forty second year before the destruction of Jerusalem is AD 29, or AUC 782, twelve years before the preaching of the Gospel to the Gentiles brings us to the same year, AD 29 or AUC 782, since the conversion of Cornelius, which marks the opening of the Gentile missions, fell probably in AD 40 or 41.我们已经看到，在15年的台比留是不是778或782 ，根据其计算方式从一开始的台比留的联系者或唯一的统治; consulship的双子座（ fufius和rubellius ）下跌AUC为782人;第四十二前一年摧毁耶路撒冷是公元29或AUC为782 ，十二年前鼓吹的福音向外邦人把我们带到同一年，专案29或AUC为782 ，因为转换科尼利厄斯，这标志着开幕的gentile任务下跌可能是在公元40年或41 。
D. The Day of the Death of Christ四那天，在死亡的基督
Jesus died on Friday, the fifteenth day of Nisan.耶稣死亡周五， 15天的尼散。 That He died on Friday is clearly stated by Mark 15:42, Luke 23:54, and John 19:31.他死于上周五是明确由Mark 15:42 ，卢克23时54分，约翰19时31分。 The few writers who assign another day for Christ's death are practically lost in the multitude of authorities who place it on Friday.少数作家指派另一天为基督的死亡几乎失去了在众多的机关，他们把它摆在周五。 What is more, they do not even agree among themselves: Epiphanius, eg, places the Crucifixion on Tuesday; Lactantius, on Saturday; Westcott, on Thursday; Cassiodorus and Gregory of Tours, not on Friday.更甚的是，他们甚至不同意，在它们之间： epiphanius ，如地方的受难日就周二; lactantius上周六; westcott上周四; cassiodorus和格雷戈里的旅行团，而不是周五。
The first three Evangelists are equally clear about the date of the Crucifixion.前三个福音也同样清楚有关日期的受难日。 They place the Last Supper on the fourteenth day of Nisan, as may be seen from Matthew 26:17-20, Mark 14:12-17 and Luke 22:7-14.他们把最后的晚餐上第十四天尼散月14日，可以看出，由马修26:17-20 ，马克14:12-17和卢克22:7-14 。 Nor can there be any doubt about St. John's agreement with the Synoptic Evangelists on the question of the Last Supper and the Crucifixion.也不可以有任何疑问圣约翰的协议与天气福音至于最后的晚餐，并受难日。 The supper was held "before the festival day of the Pasch" (John 13:1), ie on 14 Nisan, as may be seen from Matthew 22:7-14.该晚饭举行"重阳节前一天的pasch " （约翰福音十三） ，即于14日尼散，可以看出，由马修22:7-14 。 Nor can there be any doubt about St. John's agreement with the Synoptic Evangelists on the question of the Last Supper and the Crucifixion.也不可以有任何疑问圣约翰的协议与天气福音至于最后的晚餐，并受难日。 The Supper was held "before the festival day of the pasch" (John 13:1), ie on 14 Nisan, since the sacrificial day was computed according to the Roman method (Jovino, 123 sqq., 139 sqq.).该晚饭举行"重阳节前一天的pasch " （约翰福音十三） ，即对尼散月14日以来，祭祀天计算，根据罗马法（ jovino ， 123 sqq ， 139 sqq ） 。
Again, some disciples thought that Judas left the supper table because Jesus had said to him: "Buy those things which we have need of for the festival day: or that he should give something to the poor" (John 13:29).另外，有一些弟子认为，犹大离开晚饭桌上，因为耶稣对他说： "买这些东西，我们都需要为节日：或者说，他应该给一些穷人" （约翰13时29分） 。 If the Supper had been held on 13 Nisan this belief of the disciples can hardly be understood, since Judas might have made his purchases and distributed his alms on 14 Nisan; there would have been no need for his rushing into the city in the middle of the night.如果晚饭了13日举行的尼散月14日这个信念的门徒也难以被理解，因为犹大有可能取得他的采购和分发了他的施舍，对尼散月14日;会有没有必要为他迫不及待进入城市，在中夜间。 On the day of Christ's Crucifixion the Jews "went not into the hall, that they might not be defiled, but that they might eat the pasch" (John 18:28).在当天的基督的十字架上的犹太人"竟没有进入大厅，他们可能不会玷污，但他们可能吃pasch " （约翰福音18时28分） 。 The pasch which the Jews wished to eat could not have been the paschal lamb, which was eaten on 14 Nisan, for the pollution contracted by entering the hall would have ceased at sundown, so that it would not have prevented them from sharing in the paschal supper.该pasch其中犹太人愿意吃这些已经不能逾越的羔羊，这是吃了对尼散月14日，为污染收缩进入大厅，将停止在日落后，因此，它不会阻挠他们在分享逾越晚饭。 The pasch which the Jews had in view must have been the sacrificial offerings (Chagighah), which were called also pasch and were eaten on 15 Nisan.该pasch其中犹太人有鉴于必须一直祭祀（ chagighah ） ，其中，被称为也pasch被吃掉15尼散。 Hence this passage places the death of Jesus Christ on the fifteenth day of Nisan.因此，这段话的地方死亡耶稣基督对第15天的尼散。
Again, Jesus is said to have suffered and died on the "parasceve of the pasch", or simply on the "parasceve" (John 19:14, 31); as "parasceve" meant Friday, the expression "parasceve" denotes Friday on which the pasch happened to fall, not the before the pasch.再次，耶稣是说已经遭受痛苦和死亡" parasceve的pasch " ，或者干脆就" parasceve " （约翰福音19时14分， 31 ） ; " parasceve "是指周五，表达" parasceve "是指周五就其中pasch发生塌下来了，而不是之前pasch 。 Finally, the day following the parasceve on which Jesus died is called "a great sabbath day" (John 19:31), either to denote its occurrence in the paschal week or to distinguish it from the preceding pasch, or day of minor rest.最后，翌日parasceve对耶稣死亡的，是所谓"伟大的安息日" （约翰福音19时31分） ，要么是指它的出现，在逾越节一周或以区别于由前款pasch ，或者一天的小休息。
II.二。 RELATIVE CHRONOLOGY相对年表
No student of the life of Jesus will question the chronological order of its principal divisions: infancy, hidden life, public life, passion, glory.没有学生的生活，耶稣会质疑时间顺序排列，其主要部门：萌芽阶段，隐性生活，公共生活，有激情，辉煌的经历。 But the order of events in the single divisions is not always clear beyond dispute.但该命令的事件，在单告并不总是很明确的不容争议的。
A. The Infancy of Jesus答：婴儿期的耶稣
The history of the infancy, for instance, is recorded only in the First Gospel and in the Third.历史上的起步阶段，举例来说，是唯一录得的，在第一福音，并在第三位。 Each Evangelist contents himself with five pictures:每一个传道的内容，自己与五位照片：
St. Matthew describes the birth of Jesus, the adoration of the Magi, the flight into Egypt, the slaughter of the Holy Innocents, and the return to Nazareth.圣马太叙述耶稣诞生的，崇拜的贤士，飞行到埃及，屠宰圣地无辜，并回到拿撒勒。
St. Luke gives a sketch of the birth, of the adoration of the shepherds, of the circumcision, of the purification of the Virgin, and of the return to Nazareth.圣卢克给出了素描的诞生，该崇拜的牧羊人，包皮环切术，净化维尔京，并回到拿撒勒。
The two Evangelists agree in the first and the last of these two series of incidents (moreover, all scholars place the birth, adoration of the shepherds, and the circumcision before the Magi), but how are we to arrange the intervening three events related by St. Matthew with the order of St. Luke?两传道士同意，在第一次和最后一次，这两个系列的事件（此外，所有这些学者把出生时，朝拜的牧羊人，并包皮环切术前贤士） ，但我们如何安排干预三项活动，由有关圣马太与秩序的圣卢克？ We indicate a few of the many ways in which the chronological sequence of these facts has been arranged.我们表明，仅仅是众多方法，使顺序为这些事实已安排。
1. 1 。 The birth, the adoration of the shepherds, the circumcision, the adoration of the Magi, the flight into Egypt, the slaughter of the Innocents, the purification, the return to Nazareth.在出生时，朝拜的牧羊人，包皮环切术，朝拜的贤士，飞行到埃及，屠宰无辜，纯化，回到拿撒勒。
This order implies that either the purification was delayed beyond the fortieth day, which seems to contradict Luke 2:22 sqq., or that Jesus was born shortly before Herod's death.这项命令意味着，无论是净化被推迟超出40天，这似乎有矛盾路加福音2时22 sqq ，或耶稣诞生不久之前，希律王的死因。 so that the Holy Family could return from Egypt within forty days after the birth of Jesus.所以说，圣家可回，从埃及45天之后，耶稣诞生的。 Tradition does not seem to favour this speedy return.传统似乎并不喜欢这个迅速返回。
2. 2 。 The birth, the adoration of the shepherds, the circumcision, the adoration of the Magi, the purification, the flight into Egypt, the slaughter of the Innocents, the return to Nazareth.在出生时，朝拜的牧羊人，包皮环切术，朝拜的贤士，净化，飞行到埃及，屠宰无辜，回到拿撒勒。
According to this order the Magi either arrived a few days before the purification or they came on 6 January; but in neither case can we understand why the Holy Family should have offered the sacrifice of the poor, after receiving the offerings of the Magi.根据这项命令贤士要么到达的前几天，净化或他们于1月6日，但在两种情况都不我们才能理解，为什么教廷家庭都应该有提供牺牲穷人，在收到产品的贤士。 Moreover, the first Evangelist intimates that the angel appeared to St. Joseph soon after the departure of the Magi, and it is not at all probable that Herod should have waited long before inquiring concerning the whereabouts of the new born king.此外，第一传道者暗示说，天使似乎圣若瑟尽快离开后，三贤士，而不是在所有可能的希律应已等了很久，才询问有关的行踪，新出生的国王。 The difficulties are not overcome by placing the adoration of the Magi on the day before the purification; it would be more unlikely in that case that the Holy Family should offer the sacrifice of the poor.困难是无法克服，把朝拜的贤士对前一天净化，它会更不大可能在这种情况下说，圣家应提供牺牲穷人。
3. 3 。 As Luke 2:39 appears to exclude the possibility of placing the adoration of the Magi between the presentation and return to Nazareth, there are interpreters who have located the advent of the wise men, the flight to Egypt, the slaughter of the Innocents, and the return from Egypt after the events as told in St. Luke.作为路加福音2时39分出现，以排除可能的，把朝拜的贤士之间的介绍，以及回到拿撒勒，有口译的人都位于来临的智者，飞行到埃及，屠宰无辜，并返回从埃及事件发生后，作为对在圣卢克。 They agree in the opinion that the Holy Family returned to Nazareth after the purification, and then left Nazareth in order to make their home in Bethlehem.他们同意在意见中表示，圣家回到拿撒勒提纯后，然后离开拿撒勒，以便使他们的家在伯利恒。 Eusebius, Epiphanius, and some other ancient writers are willing to place the adoration of the Magi about two years after Christ's birth; Paperbroch and his followers allow about a year and thirteen days between the birth and the advent of the Magi; while Patrizi agrees with those who fix the advent of the Magi at about two weeks after the purification.尤西比乌斯， epiphanius ，以及其他一些古代作家都愿意把朝拜贤士约两年后，基督的诞生; paperbroch和他的追随者使大约1年和13天之间出生的兴起以及贤士，而柏德同意那些固定的来临贤士在大约两个星期后的净化。 The text of Matthew 2:1-2 hardly permits an interval of more than a year between the purification and the coming of the wise men; Patrizi's opinion appears to satisfy all the data furnished by the gospels, while it does not contradict the particulars added by tradition.文马修2:1-2难以许可证间隔了一年多之间的分离纯化及未来的智者;柏德的意见看来，以满足所有的数据出具的福音，而这并不矛盾详情补充说：由传统。
B. The Hidden Life of Jesus二，隐藏耶稣的生命
It was in the seclusion of Nazareth that Jesus spent the greatest part of His earthly life.这是在隐居的拿撒勒耶稣花费最大的一部分，他的俗世生活。 The inspired records are very reticent about this period: Luke 2:40-52; Mark 6:3; John 6:42; 7:15, are about the only passages which refer to the hidden life.激发的记录是非常沉默，这期间：路加福音2:40-52 ;马克选手;约翰6时42分; 7:15 ，大概是惟一的通道是指以隐蔽的生活。
Some of them give us a general view of Christ's life: "The child grew, and grew in strength and wisdom; and the grace of God was in him" is the brief summary of the years following the return of the Holy Family after the ceremonial purification in the Temple.他们中的一些人，给我们一个总的看法的基督的生命： "孩子长大，在成长的力量和智慧;天主的恩典是在他"是简要总结了几年之后，返回圣家后，礼仪纯化在寺庙中。 "Jesus advanced in wisdom, and age, and grace with God and men", and He "was subject to them" form the inspired outline of Christ's life in Nazareth after He had attained the age of twelve. "耶稣先进的智慧，以及年龄，恩典与上帝和男人" ，他"受到他们的"形式激发纲要基督的生命，在拿撒勒后，他已达到了十二岁。
"When he was twelve years old" Jesus accompanied His parents to Jerusalem, 'according to the custom of the feast'; When they returned, the child Jesus remained in Jerusalem; and his parents knew it not." After three days, they found him in the Temple, sitting in the midst of the doctors, hearing them, and asking them questions." "当他十二岁的"耶稣伴随着他的父母到耶路撒冷，根据习俗的节日' ;当他们回来，孩子耶稣留在耶路撒冷，他的父母也知道这不是"三天之后，他们发现他在圣殿中，坐在我们在复杂多变的医生，听他们，并要求他们的问题" 。 It was on this occasion that Jesus spoke the only words that have come down from the period of His hidden life: "How is it that you sought me? Did you not know, that I must be about my Father's business [or, "in my Father's house"]?"正是在此之际，耶稣讲的话只说已大幅回落，从期，隐藏着生活： "怎么是你要求我吗？你不知道，我一定要对我父亲的生意[或"我父亲的家" ] " ？
The Jews tell us that Jesus had not passed through the training of the Rabbinic schools: "How doth this man know letters, having never learned?".犹太人告诉我们，耶稣还没有经过训练的rabbinic学校： "怎么doth这名男子知道封，从未学到了什么？ " 。 The same question is asked by the people of Nazareth, who add, "Is not this the carpenter?"同样的问题，是要求人们在拿撒勒人补充说， "难道这不是木匠" ？ St. Justin is authority for the statement that Jesus specially made "ploughs and yokes' (Contra Tryph., 88). Though it is not certain that at the time of Jesus elementary schools existed in the Jewish villages, it may be inferred from the Gospels that Jesus knew how to read (Luke 4:16) and write (John 8:6). At an early age He must have learned the so called Shema (Deuteronomy 6:4), and the Hallel, or Psalms 113-118 (Hebrew); He must have been familiar with the other parts of the Scriptures too, especially the Psalms and the Prophetic Books, as He constantly refers to them in His public life. It is also asserted that Palestine at the time of Jesus Christ was practically bilingual, so that Christ must have spoken Aramaic and Greek; the indications that He was acquainted with Hebrew and Latin are rather slight. The public teaching of Jesus shows that He was a close observer of the sights and sounds of nature, and of the habits of all classes of men. For these are the usual sources of His illustrations.圣贾斯汀是管理局的声明说，耶稣特制的"犁和万向节叉』 （矛盾tryph ， 88 ） ，虽然不能肯定在的时候，耶稣所小学存在的犹太村落，可以推断，从福音中耶稣知道如何阅读（路加福音4时16分） ，写（约翰8时06分） 。在幼年时，他必须了解所谓的架构（申命记六四） ，以及hallel ，或诗篇113-118 （希伯来文） ，他必须已熟悉与地球的其他部分会念经，尤其是诗篇和预言性的书籍，因为他不断指他们在他的公共生活，它也声称，在巴勒斯坦的时候，耶稣基督被几乎双语，使基督必须有发言的阿拉姆语和希腊语;迹象显示他结识了希伯来语和拉丁语都是比较轻微。公共基督的教导，说明他是一个密切观察的景象和声音的性质，以及有关习惯各阶层的男人。因为这些都是一贯的来源他的插图。
To conclude, the hidden life of Jesus extending through thirty years is far different from what one should have expected in the case of a Person Who is adored by His followers as their God and revered as their Saviour; this is an indirect proof for the credibility of the Gospel story.总括来说，隐藏耶稣的生命延伸到三十年有很大的不同，由什么人不应对此有预期，在案件的人是崇拜他的追随者，因为他们的神和崇敬，因为他们的救星，这是一个间接的证据的可信度对福音的故事。
C. The Public Life of Jesus: Its Duration三，公共生活中的耶稣：期限
The chronology of the public life offers a number of problems to the interpreter; we shall touch upon only two, the duration of the public life, and the successive journeys it contains.时序市民生活提供了许多的问题要及时向口译员，我们将触及只有两种，期限较长的公共生活，并相继安排行程，它包含了。
There are two extreme views as to the length of the ministry of Jesus: St. Irenæus (Contra Haer., II, xxii, 3-6) appears to suggest a period of fifteen years; the prophetic phrases, "the year of recompenses", "the year of my redemption" (Isaiah 34:8; 63:4), appear to have induced Clement of Alexandria, Julius Africanus, Philastrius, Hilarion, and two or three other patristic writers to allow only one year for the public life.有两种极端的观点，以这么长的内政部耶稣：圣irenæus （矛盾haer 。第一，二，二十二， 3-6 ）似乎显示一个时期的十五年;预言短语， "今年的recompenses " "今年我的救赎" （以赛亚书34:8 ; 63:4 ） ，似乎是为了诱导克莱门特的亚历山德里亚，戏剧africanus ， philastrius ，希拉容，以及两个或三个其他教父作家只允许一年，为市民生活。 This latter opinion has found advocates among certain recent students: von Soden, for instance, defends it in Cheyne's "Encyclopaedia Biblica".这后一种意见，发现主张之间最近发生的一些学生：冯soden ，举例来说，捍卫它在进益的"百科全书biblica " 。 But the text of the Gospels demands a more extensive duration.但该文的福音书的要求，从更广阔的期限。 St. John's Gospel distinctly mentions three distinct paschs in the history of Christ's ministry (2:13; 6:4; 11:55).圣约翰的福音鲜明地提到了三个截然不同paschs在历史上的基督的部（ 2点13分;六四; 11:55 ） 。 The first of the three occurs shortly after the baptism of Jesus, the last coincides with His Passion, so that at least two years must have intervened between the two events to give us the necessary room for the passover mentioned in 6:4. Westcott and Hort omit the expression "the pasch" in 6:4 to compress the ministry of Jesus within the space of one year; but all the manuscripts, the versions, and nearly all the Fathers testify for the reading "En de eggysto pascha heeorteton Ioudaion": "Now the pasch, the festival day of the Jews, was near at hand".第一次的三个发生后不久，耶稣受洗，最后刚好与他的激情，所以说 ， 至少两年内必须进行干预之间的两件事给我们提供必要的空间，让逾越节中提及六四。 westcott和hort省略表达" pasch "六四压缩财政部耶稣内部空间的一年，但所有的手稿，版本，而且几乎所有的父亲出庭作证，为读"恩德eggysto逾越节heeorteton ioudaion "说： "现在该pasch ，艺术节那天，在犹太人，是近在手" 。 Thus far then everything tends to favour the view of those writers and more recent commentators who extend the period of Christ's ministry a little over two years. But a comparison of St. John's Gospel with the Synoptic Evangelists seems to introduce another pasch, indicated in the Fourth Gospel, into Christ's public life. John 4:45, relates the return of Jesus into Galilee after the first pasch of His public life in Jerusalem, and the same event is told by Mark 1:14, and Luke 4:14.迄今为止，那么什么都倾向于赞成的看法，那些作者和较近期的评论家延长期限的基督部刚出头两年，但比较圣约翰的福音与天气福音似乎推出另一项pasch表示，在第四福音，成为基督的公共生活。约翰4:45 ，涉及返还耶稣到加利利后，首先pasch他的公共生活在耶路撒冷，同一事件，是对由Mark 1:14 ，路加福音4时14分。 Again the pasch mentioned in John 6:4 has its parallel in the "green grass" of Mark 6:39, and in the multiplication of loaves as told in Luke 9:12 sqq.再次pasch在约翰六四有其并行的"绿色草"的标志6时39分，并在乘法的面包，因为在告诉卢克9时12 sqq 。 But the plucking of ears mentioned in Mark 2:23, and Luke 6:1, implies another paschal season intervening between those expressly mentioned in John 2:13 and 6:4. This shows that the public life of Jesus must have extended over four paschs, so that it must have lasted three years and a few months. Though the Fourth Gospel does not indicate this fourth pasch as clearly as the other three, it is not wholly silent on the question.但采摘的耳中提到马克2时23分，卢克6:1 ，就意味着另一个逾越赛季干预之间明确提到在约翰2时13分和6时04分，这说明我们的公共生活中的耶稣必须延长四年paschs ，所以它必须已持续了三年，并于数月，虽然第四福音，但不表示这第四pasch清楚，因为其他三，它是不是完全没有提及这个问题。 The "festival day of the Jews" mentioned in John 5:1, has been identified with the Feast of Pentecost, the Feast of Tabernacles, the Feast of Expiation, the Feast of the New Moon, the Feast of Purim, the Feast of Dedication, by various commentators; others openly confess that they cannot determine to which of the Jewish feasts this festival day refers. "节那天，在犹太人" ，在约翰5:1 ，已被确定与宴的五旬，住棚节，这个节日的犯罪被害人，盛宴的新发现的这颗卫星的节日普林节，这个节日的奉献通过各种评论家;他人公开坦白地说，他们无法确定哪一个犹太节日这个节日是指。 Nearly all difficulties will disappear if the festival day be regarded as the pasch, as both the text (heorte) and John 4:35 seem to demand (cf. Dublin Review, XXIII, 351 sqq.).几乎所有的困难就会消失，如果节日被视为pasch ，皆属文（ heorte ）和约翰4:35似乎需求（参见都柏林审查，二十三， 351 sqq ） 。
D. The Public Life of Jesus: His Journeys四，公共生活中的耶稣：他的行程
The journeys made during His public life may be grouped under nine heads: the first six were mainly performed in Galilee and had Capharnaum for their central point; the last three bring Jesus into Judea without any pronounced central point.该行程，期间他的公共生活中，可归纳为九头：一是6人，主要表现在加利利，并已capharnaum为中心点;过去三年，使耶稣的犹大到没有任何突出的核心之点。 We cannot enter into the disputed questions connected with the single incidents of the various groups.我们不能进入有争议的问题，与单一事件的各个群体。
1. 1 。 First Journey.第一次旅程。
December, AUC 778 - Spring, 779. 12月，联合自卫军778 -春天， 7 79。 (Cf. John 1:2; Matthew 3:4; Mark 1; Luke 3:4) （参见约翰1:2马太3时04分;马克-1 ;路加3时04分）
Jesus abandons His hidden life in Nazareth, and goes to Bethania across the Jordan, where He is baptized by John and receives the Baptist's first testimony to His Divine mission.耶稣放弃了隐患生活在拿撒勒，并希望进入bethania全国约旦，在那里他受洗的，由约翰并接收浸信会的第一次证明了他的神圣使命。 He then withdraws into the desert of Judea, where He fasts for forty days and is tempted by the devil.他随后撤回到沙漠的朱迪亚，他在那里斋戒40天，是诱惑魔鬼。 After this He dwells in the neighbourhood of the Baptist's ministry, and receives the latter's second and third testimony; here too He wins His first disciples, with whom He journeys to the wedding feast at Cana in Galilee, where He performs His first miracle.这之后，他居住在附近的浸信会的教育部，并接受后者的第二次和第三次的证词;这里太他赢得他的第一个弟子，同他前往婚礼宴拿在加利利，在那里他的表现，他的第一个奇迹。 Finally He transfers His residence, so far as there can be question of a residence in His public life, to Capharnaum, one of the principal thoroughfares of commerce and travel in Galilee.最后他转移他的住所，所以就不可能有问题，一个居住在他的公共生活，以capharnaum ，其中一个主要交通要道的商业和旅行，在加利利。
2. 2 。 Second Journey.第二次征程。
Passover, AUC 779 - about Pentecost, 780.逾越节， AUC为779 -约五旬， 7 80。 (Cf. John 2-5; Mark 1-3; Luke 4-7; Matthew 4-9) （参见约翰2-5 ; 1-3马克;路加4-7 ;马修4-9 ）
Jesus goes from Capharnaum to Jerusalem for the Feast of the Passover; here he expels the buyers and sellers from the Temple, and is questioned by the Jewish authorities.耶稣有云从capharnaum以耶路撒冷为节日逾越节;这里他驱逐买家和卖家从庙，并质疑犹太人当局。 Many believed in Jesus, and Nicodemus came to converse with Him during the night.许多人认为，在耶稣，并尼哥底母来逆向与他在夜间。 After the festival days He remained in Judea till about the following December, during which period He received the fourth testimony from John who was baptizing at Ennon (AV Aenon).经过艺术节的日子，他仍然在朱迪亚，直至对下列12月，在这段期间内，他收到了第四证词约翰被洗礼，在ennon （视听aenon ） 。 When the Baptist had been imprisoned in Machaerus, Jesus returned to Galilee by way of Samaria where He met the Samaritan woman at Jacob's well near Sichar; He delayed two days in this place, and many believed in Him.当浸会被监禁在machaerus ，耶稣回到加利利的方式撒马利亚他在那里会见了撒玛利亚女子时，雅各布的以及附近的西查尔，他推迟两天，在这个地方，许多人相信他。
Soon after His return into Galilee we find Jesus again in Cana, where He heard the prayer who pleaded for the recovery of his dying son in Capharnaum.不久，他返回到加利利我们找到耶稣又在拿，在那里他听到了祈祷的人认罪，以收回他的儿子死在capharnaum 。 The rejection of Jesus by the people of Nazareth, whether at this time as, St. Luke intimates, or at a later period, as St. Mark seems to demand, or again both now and about eight months later, is an exegetical problem we cannot solve here.拒绝耶稣是由人民的拿撒勒，无论是在这个时候，因为，圣卢克，暗示，或在稍后的时期，正如圣马克似乎需求，或再次不论现在大约8个月后，是一个训诂问题，我们解决不了这里。 At any rate, shortly afterwards Jesus is mostly actively engaged in Capharnaum in teaching and healing the sick, restoring among others Peter's mother-in-law and a demoniac.无论如何，不久之后，耶稣是大多积极从事capharnaum在教学和医治病人，恢复等彼得的母亲在法律和demoniac 。 On this occasion He called Peter and Andrew, James and John.他这次所谓的彼得和安德鲁，詹姆斯和约翰。 Then followed a missionary tour through Galilee during which Jesus cured a leper; soon he again taught in Capharnaum, and was surrounded by such a multitude that a man sick of the palsy had to be let down through the roof in order to reach the Sacred Presence.接着传教之旅，通过加利利期间，耶稣治愈1 leper ;很快，他又教capharnaum ，被包围了这种千头万绪，指一名男子生病的麻痹要辜负透过屋顶，以达到神圣的存在。 After calling Matthew to the Apostleship, He went to Jerusalem for the second pasch occurring during His public life, it was on this occasion that He healed the man who been sick for thirty-eight years near the pool at Jerusalem.通话后，马修向apostleship ，他前往耶路撒冷，为第二届pasch发生在他的公共生活中，正是在此场合表示，他治愈的人已病了三十八年附近池耶路撒冷。 The charge of violating the Sabbath and Christ's answer were the natural effects of the miracle.该负责人违反安息日和基督的答案都是自然效果的奇迹。 The same charge is repeated shortly after the pasch; Jesus had returned to Galilee, and the disciples plucked some ripe ears in the corn fields.相同罪名是反复后不久pasch ;耶稣返回了加利利和弟子摘取了一些成熟的耳朵，在玉米田。 The question became more acute in the immediate future; Jesus had returned to Capharnaum, and there healed on the Sabbath day a man who had a withered hand.这个问题变得更加尖锐，在最近的将来;耶稣已返回capharnaum ，并有愈合对安息日一个人有一个干枯的手。 The Pharisees now make common cause with the Herodians in order to "destroy him".法利现在以共同的事业与herodians为了"消灭他" 。 Jesus withdraws first to the Sea of Galilee, where He teaches and performs numerous miracles; then retires to the Mountain of Beatitudes, where He prays during the night, chooses His Twelve Apostles in the morning, and preaches the Sermon on the Mount.耶稣撤回首先向海的加利利，在那里他教导，并执行无数的奇迹;退役，然后到山上的beatitudes ，他在那里祈祷在夜间，选择他的十二使徒是在早上，我们宣扬山上宝训。 He is brought back to Capharnaum by the prayers of the centurion who asks and obtains the of his servant.他是带返capharnaum所祈祷的百人，他们要求得到了他的仆人。
3. 3 。 Third Journey.第三次征程。
About Pentecost, AUC 780- Autumn, 780.约五旬， AUC为780 -秋天， 7 80。 (Cf. Luke 7:8; Mark 3:4; Matthew 4, 8, 9, 12, 13) （参见路加福音7时08分;马克3时04分;马修四，八，九，十二，十三）
Jesus makes another missionary tour through Galilee; He resuscitates the son of the widow at Naim, and shortly afterwards receives the messengers sent by John from his prison in Machaerus.耶稣使得另一传教之旅，通过加利利; resuscitates ，他的儿子的遗孀在纳，不久收到送信派出由约翰从他的监狱machaerus 。 Then follows the scene of the merciful reception of the sinful woman who anoints the feet of the Lord while He rests at table in Magdala or perhaps in Capharnaum; for the rest of His missionary tour Jesus is followed by a band of pious women who minister to the wants of the Apostles.接着现场的慈悲接待的罪孽深重的女人意味着脚主，而他落在桌子，在麦塔喇或者在capharnaum ;至于其余的传教之旅耶稣是其次，乐队虔诚的女部长该想的使徒。 After returning to Capharnaum, Jesus expels the mute devil, is charged by the Pharisees with casting out devils by the prince of devils, and encounters the remonstrances of His kinsmen.回国后capharnaum ，耶稣驱逐静音魔鬼，是收取法利铸造出魔鬼由亲王的魔鬼，遇到remonstrances他的亲人致敬。 Withdrawing to the sea, He preaches what may be called the "Lake Sermon", consisting of seven parables.撤回到海中，他鼓吹什么可称为"湖说教" ，其中7个parables 。
4. 4 。 Fourth Journey.第四征程。
Autumn, AUC 780- about Passover, 781.秋天， AUC为780 -约逾越节， 7 81。 (Cf. Luke 8:9; Mark 4-6; Matthew 8, 9, 10, 13, 14) （参见卢克8时09分;马克4-6 ;马修第8 ，第9 ，第10 ，第13 ，第14 ）
After a laborious day of ministry in the city of Capharnaum and on the lake, Jesus with His Apostles crosses the waters.经过一天的辛劳财政部在市capharnaum和湖泊，耶稣与他的门徒横穿水域。 As a great storm overtakes them, the frightened Apostles awaken their sleeping Master, Who commands the winds and the waves.作为一个伟大的风暴超越他们，害怕使徒唤醒他们沉睡的船长，谁指挥风和海浪。 Towards morning they meet in the country of the Gerasens, on the east of the lake, two demoniacs.朝晨满足他们在该国的gerasens ，对东部的湖边，两个demoniacs 。 Jesus expels the evil spirits, but allows them to enter into a herd of swine.耶稣驱逐邪恶的精神状态，但允许他们进入一群猪。 The beasts destroy themselves in the waters of the lake, and frightened inhabitants beg Jesus not to remain among them.该野兽摧毁自己在该水域的湖，和恐惧居民乞求耶稣不要留他们中间。 After returning to Capharnaum he heals the woman who had touched the hem of His garment, resuscitates the daughter of Jairus, and gives sight to two blind men.回国后capharnaum他是医治该名女子曾感动了下摆他的服装， resuscitates女儿jairus ，并给出了视线，以两个盲人男子。 The second Gospel places here Christ's last visit to and rejection by the people of Nazareth.第二个福音地方这里基督的最后一次访华，并拒绝由人民的拿撒勒。 Then follows the ministry of the Apostles who are sent two by two, while Jesus Himself makes another missionary tour through Galilee.然后如下内政部对门徒的人都派出两名2名，而耶稣，使自己的另一传教之旅，通过加利利。 It seems to have been the martyrdom of John the Baptist that occasioned the return of the Apostles and their gathering around the Master in Capharnaum.这似乎已成为殉道的施洗约翰说的情况，返回使徒和他们的聚会围绕硕士capharnaum 。 But, however depressing this event may have been, it did not damp the enthusiasm of the Apostles over their success.不过，但令人沮丧的这一事件可能已被它并没有受潮的积极性使徒们对自己的成功。
5. 5 。 Fifth Journey.第五征程。
Spring, AUC 781.春天， AUC为781 。 (Cf. John 6; Luke 9; Mark 6; and Matthew 14) Jesus invites the Apostles, tired out from their missionary labours, to rest awhile. （参见约翰6 ;路加九;马克6和马修14 ）耶稣请使徒，我累了，从他们的传教劳动，休息一段时间。 They cross the northern part of the Sea of Galilee, but, instead of finding the desired solitude, they are met by multitudes of people who had preceded them by land or by boat, and who were eager for instruction.他们穿越北部部分海域的加利利，但不是找到理想的孤独，他们是由众多的人在此之前他们通过陆路或坐船了，谁们踊跃为教学语言。 Jesus taught them throughout the day, and towards evening did not wish to dismiss them hungry.耶稣教导他们在整个白天和傍晚不打算解雇他们处于饥饿状态。 On the other hand, there were only five loaves and two fishes at the disposal of Jesus; after His blessing, these scanty supplies satisfied the hunger of five thousand men, besides women and children, and remnants filled twelve baskets of fragments.在另一方面，当时只有5个面包和两种鱼类在处置耶稣;之后，他的祝福，这些微薄的供应，满足了饥饿的5000人，除了妇女和儿童，以及残余装满了十二篮子的碎片。 Jesus sent the Apostles back to their boats, and escaped from the enthusiastic multitudes, who wished to make Him king, into the mountain where He prayed till far into the night.耶稣派遣使徒返回自己的快艇和逃离热情众多，他们希望使他国王，进入山区，他祈祷，直到远到深夜。 Meanwhile the Apostles were facing a contrary wind till the fourth watch in the morning, when they saw Jesus walking upon the waters.与此同时使徒保罗也面临着一种相反的风，直到第四次观赏，在上午，当他们看到耶稣散步后水域。 The Apostles first fear, and then recognize Jesus; Peter walks upon the water as long as his confidence lasts; the storm ceases when Jesus has entered the boat.使徒们第一次恐惧，然后再认识耶稣;彼得后，社会各界的水，只要他有信心会持续;风波不再当耶稣已经进入捣乱。 The next day brings Jesus and His Apostles to Capharnaum, where He speaks to the assembly about the Bread of Life and promises the Holy Eucharist, with the result that some of His followers leave Him, while the faith of His true disciples is strengthened.第二天带来了耶稣和他的门徒，以capharnaum ，他在那里说话，向大会介绍面包的生活和许诺圣体圣事，其结果是他的一些追随者离开他，而信仰他的真实弟子，是加强。
6. 6 。 Sixth Journey.第六旅。
About May, AUC 781- Sept., 781.大约五月， AUC为781 -9月， 7 81。 (Cf. Luke 9; Mark 7-9; Matthew 14-18; John 7) （参见路加福音9 ;马克7-9条;马修14-18 ;约翰7 ）
It may be owing to the enmity stirred up against Jesus by His Eucharistic discourse in Capharnaum that He began now a more extensive missionary tour than He had made in the preceding years of His life.它可能是由于敌意，挑起了耶稣对他的圣体圣事的话语capharnaum说，他现在开始一个更广泛的传教之旅比他还提出了在此之前的几年他的生活。 Passing through the country of Genesar, He expressed His disapproval of the Pharisaic practices of legal purity.途经该国的genesar ，他表示，他不赞同有关pharisaic做法的法律纯洁性。 Within the boarders of Tyre and Sidon He exorcized the daughter of the Syrophoenician woman.内宿生的提尔和西顿，他exorcized女儿的syrophoenician女子。 From here Jesus travelled first towards the north, then towards the east, then south-eastward through the northern part of Decapolis, probably along the foot of the Lebanon, till He came to the eastern part of Galilee.从这里前往耶稣第一次向北方，然后朝着东方，然后西南向东通过北方部分decapolis ，大概沿山脚了黎巴嫩，直到他来到东部的加利利。 While in Decapolis Jesus healed a deaf-mute, employing a ceremonial more elaborate than He had used at any of His previous miracles; in the eastern part of Galilee, probably not far from Dalmanutha and Magedan, He fed four thousand men, besides children and women, with seven loaves and a few little fishes, the remaining fragments filling seven baskets.而在decapolis耶稣愈合，一聋哑，雇用一个仪式上更为详尽，比他曾使用在任何他以前的奇迹，在东部加利利人，大概不会远离达尔马努萨和magedan ，他联储4000人，除了儿童和妇女与七个面包和几个小的鱼类外，其余的碎片充填七箩。 The multitudes had listened for three days to the teaching of Jesus, previously to the miracle.在众多听取了3天，以基督的教导，以前的奇迹。 In spite of the many cures performed by Jesus, during this journey, on the blind, the dumb, the lame, the maimed, and on many others, the Pharisees and Sadducees asked Him for a sign from heaven, tempting Him.尽管存在许多医治演出耶稣，在这个征途上，对盲，哑，跛，残废，而在许多其他国家，法利赛和撒都该人，要求他为标志，从天上，诱人的他。 He promised them the sign of Jonas the Prophet.他答应他们的符号的Jonas的先知。 After Jesus and the Apostles had crossed the lake, He warned them to beware of the leaven of the Pharisees; then they passed through Bethsaida Julias where Jesus gave sight to a blind man.之后，耶稣和使徒们已经越过湖，他警告他们小心的尚基的法利赛，然后他们通过bethsaida julias那里耶稣了视线，以一个瞎子。 Next we find Jesus in the confines of Caesarea Philippi, where Peter professes his faith in Christ, the Son of the living God, and in his turn receives from Jesus the promise of the power of the keys.其次，我们找到耶稣在禁锢caesarea Philippi撰写，而彼得自称，他在基督里的信仰，生命的上帝之子，并在其转接到来自耶稣的承诺的权力钥匙。 Jesus here predicts His passion, and about a week later is transfigured before Peter, James, and John, probably on the top of Mt.Thabor.耶稣在这里预测，他的激情，约一个星期后，是变形前彼得，詹姆斯和约翰，大概就顶mt.thabor 。 On descending from the mountain, Jesus exorcizes the mute devil whom His disciples had not been able to expel.就降，从山上，耶稣exorcizes静音魔鬼，其中他的弟子们没有能够驱逐。 Bending his way towards Capharnaum, Jesus predicts His Passion for the second time, and in the city pays the tribute-money for Himself and Peter.他的弯曲的方式对capharnaum ，耶稣预言他的热情，为第二次，并在全市发放致敬-钱为自己和彼得。 This occasions the discussion as to the greater in the kingdom of heaven, and the allied discourses.这个场合讨论，以更广泛，在天国，和盟军论述。 Finally, Jesus refuses His brethren's invitation to go publicly to the Feast of Tabernacles in Jerusalem.最后，耶稣拒绝他的兄弟们的邀请去公开向住棚节是在耶路撒冷。
7. 7 。 Seventh Journey.第七旅。
Sept., AUC 781- December, 781. 9月， AUC为781 -1 2月， 7 81。 (Cf. Luke 9-13; Mark 10; Matthew 6, 7, 8, 10, 11, 12, 24; John 7-10) （参见路加福音9-13 ;商标10个;马修6 ，第7 ，第8 ，第10 ，第11 ，第12 ， 24岁;约翰7-10 ）
Jesus now "steadfastly set His face to go Jerusalem", and as the Samaritans refused Him hospitality, He had to take the east of the Jordan.耶稣现在" ，坚定不移地定他的脸上去耶路撒冷" ，并作为撒玛利亚会拒绝他的热情款待，他的公司要采取东的约旦。 While still in Galilee, He refused the discipleship of several half-hearted candidates, and about the same time He sent other seventy-two, two by two, before His face into every city and place whither He Himself was to come.虽然仍然在加利利，但他拒绝了门徒的几个半心半意的候选人，大约同一时间，他送往其他72 ，两个2名，然后他的脸到每个城市和地点着他自己来。 Probably in the lower part of Peraea, the seventy-two returned with joy, rejoicing in the miraculous power that had been exercised by them.可能是在较低的部分peraea ， 72归来的喜悦，欢欣，在神奇的力量已经行使他们。 It must have been in the vicinity of Jericho that Jesus answered the lawyer's question, "Who is my neighbour?"它必须是被在附近的杰里科耶稣回答律师的问题， "谁是我的邻居" ？ by the parable of the Good Samaritan.由寓言的好撒玛利亚人。 Next Jesus was received in the hospitable home of Mary and Martha, where He declares Mary to have chosen the better part.明年耶稣收到热情好客的家佑和玛莎，在那里他宣布玛丽，以选择较好的一部分。 From Bethania He went to Jerusalem for the Feast of Tabernacles, where he became involved in discussions with the Jews.从bethania他来到耶路撒冷为住棚节，在那里他成了参与讨论与犹太人。 The Scribes and Pharisees endeavoured to catch Him in the sentence which they asked Him to pronounce in the case of the woman taken in adultery.该文士和法利努力赶上他在服刑，他们要求他在宣判的情况下该名女子在通奸。 When Jesus had avoided this snare, He continued His discussions with the hostile Jews.当耶稣避开这个圈套，他续说他与敌对犹太人。 Their enmity was intensified because Jesus restored sight to a blind man on the Sabbath day.历史恩怨是加大了，因为耶稣恢复了视线，以一个瞎子对安息日。 Jesus appears to have His stay in Jerusalem with the beautiful discourse on the Good Shepherd.耶稣似乎有他留在耶路撒冷与美丽的话语对善牧。 A little later He teaches His Apostles the Our Father, probably somewhere on Mt. Olivet.一点后，他教导他的门徒了我们的父亲，可能是某处山科特。 On a subsequent missionary tour through Judea and Peraea He defends Himself against the charges of Pharisees, and reproves their hypocrisy.在随后的传教之旅，透过朱迪亚和peraea他辩护，对自己的收费法利，并谴责其虚伪。 On the same journey Jesus warned against hypocrisy, covetousness, worldly care; He exhorted to watchfulness, patience under contradictions, and to penance.对路程相同，耶稣警告不要虚伪， covetousness ，世俗关怀;他嘱咐要警惕，耐心下，矛盾和忏悔。 About this time, too, He healed the woman who had the spirit of infirmity.大约在这个时候，太，他抚平了老妇人的精神，身体健康。
8. 8 。 Eighth Journey.第八届征程。
December, AUC 781-February, 782. 12月， AUC为781 2 ， 782 。 (Cf. Luke 13-17; John 10:11) The Feast of Dedication brought Jesus again to Jerusalem, and occasioned another discussion with the Jews. （参见路加福音13-17 ;约翰10:11 ）盛宴的奉献带来的耶稣又到耶路撒冷，并出现重大另一个讨论与犹太人。 This is followed by another missionary tour through Peraea, during which Jesus explained a number of important points of doctrine: the number of the elect, the choice of one's place at table, the guests to be invited, the parable of the great supper, resoluteness in the service of God, the parables of the hundred sheep, the lost groat, and the prodigal son, of the unjust steward, of Dives and Lazarus, of the unmerciful servant, besides the duty of fraternal correction, and the efficacy of faith.这是然后再传教之旅通过peraea ，其间耶稣解释了一些重要的观点学说：有多少选，在选择一个人的地方，在会议桌边，来宾们被邀请，寓言伟大晚饭，坚定在天主服务的， parables的百羊，失去groat ，和浪子的儿子，对不公正的管家，潜水和拉撒路，该unmerciful仆人，除了当值的兄弟改正和疗效的信心。 During this period, too, the Pharisees attempted to frighten Jesus with the menance of Herod's persecution; on his part, Jesus healed a man who had dropsy, on a Sabbath day, while at table in the house of a certain prince of the Pharisees.在此期间，也法利企图吓唬耶稣与menance的希律王的迫害;关于他的部分，耶稣愈合一个人有水肿，就安息日，而在会议桌边，在众议院中的某王子的法利赛。 Finally Mary and Martha send messengers to Jesus, asking Him to come and cure their brother Lazarus; Jesus went after two days, and resuscitated His friend who had been several days in the grave.最后玛丽和Martha派信差去耶稣，要他来医治他们的兄弟拉撒路;耶稣前往后两天，并恢复他的朋友，他们已连续几天在坟墓。 The Jews are exasperated over this miracle, and they decree Jesus must die for the people.犹太人愤怒这个奇迹，而他们法令耶稣必须死为人民。 Hence He withdrew "into a country near the desert, unto a city that is called Ephrem".因此他退席" ，成为一个靠近沙漠，所不欲，一个城市就是所谓ephrem " 。
9. 9 。 Ninth Journey.第九届征程。
February, AUC 782- Passover, 782.二月， AUC为782 -逾越节， 7 82。 (Cf. Luke 17-22; Mark 10, 14; Matthew 19-26; John 11, 12.) （参见路加福音17-22 ;商标10个， 14个;马修19-26 ;约翰11 ， 12 ） 。
This last journey took Jesus from Ephrem northward through Samaria, then eastward along the border of Galilee into Peraea, then southward through Peraea, westward across the Jordan, through Jericho, Bethania on Mt. Olivet, Bethphage, and finally to Jerusalem.这最后的旅程了耶稣从ephrem向北经过撒玛利亚，然后向东沿边界的加利利到peraea ，然后向南通过peraea ，向西跨越约旦，通过杰里科， bethania山科特， bethphage ，最后来到耶路撒冷。 While in the most northern part of the journey, He cured ten lepers; a little later, He answered the questions raised by the Pharisees concerning the kingdom of God.而在最北部的征程中，他治好十个麻风病人;一点后，他回答了提出的问题，由法利关于神的国度。 Then He urged the need of incessant prayer by proposing the parable of the unjust judge; here too belong the parable of the Pharisee and Publican, the discourse on marriage, on the attitude of the Church towards the children, on the right use of riches as illustrated by the story of the rich young ruler, and the parable of the labourers in the vineyard.然后他呼吁有需要的持续不断的祈祷，提出寓言的不公正评判;这里也属于寓言的pharisee和publican ，论婚姻，论态度教会对儿童，就有权使用致富为说明了这个故事的富人，年轻的统治者，并寓言劳动者在葡萄园。 After beginning His route towards Jerusalem, He predicted His Passion for the third time; James and John betray their ambition, but they are taught the true standard of greatness in the Church.之后，一开始他的路线走向耶路撒冷，他预言他的热情，为第三次;詹姆斯和约翰出卖自己的野心，但他们教的真正标准伟大之处在教会里。 At Jericho Jesus heals two blind men, and receives the repentance of Zacheus the publican; here He proposed also the parable of the pounds entrusted to the servants by the master.在杰里科耶稣医治两个盲人男子，并接收忏悔扎霍伊斯该被这里他建议，也寓言大事委托给公务员所掌握。
Six days before the pasch we find Jesus at Bethania on Mt. Olivet, as the guest of Simon the leper; Mary anoints His feet, and the disciples at the instigation of Judas are indignant at this seeming waste of ointment.六天前pasch我们找到耶稣在bethania山科特，由于客户西蒙leper ;玛丽主席意味着他的脚，和弟子在其唆使犹大是气愤这个表面上看起来是浪费软膏。 A great multitude assembles at Bethania, not to see Jesus only but also Lazarus; hence the chief priests think of killing Lazarus too.大量聚集在bethania ，不要见耶稣只，但也拉撒路，因此祭司长认为杀人拉撒路太大。 On the following day Jesus solemnly entered Jerusalem and was received by the Hosanna cries of all classes of people.于翌日耶稣郑重进入耶路撒冷，并受到了hosanna的呼声各阶层的人。 In the afternoon He met a delegation of Gentiles in the court of the Temple.在下午，他会见了代表团的外邦人，在法庭上的庙宇。 On Monday Jesus curses the barren fig tree, and during the morning He drives the buyers and sellers from the Temple.上周一耶稣诅咒荒芜的无花果树，并在早上他驱动的买方和卖方，从庙。 On Tuesday the wonder of the disciples at the sudden withering of the fig tree provokes their Master's instruction on the efficacy of faith.上周二奇妙的门徒在突然枯萎的无花果树挑起自己的主人的指示，对疗效的信念。 Jesus answers the enemies' questions as to His authority; then He proposes the parable of the two sons, of the wicked husbandmen, and of the marriage feast.耶稣回答了敌人的'问题，以他的权力，然后他提出了寓言的两个儿子，恶人husbandmen ，以及婚姻盛宴。 Next follows a triple snare: the politicians ask whether it is lawful to pay tribute to Caesar; the scoffers inquire whose wife a woman, who has had several husbands, will be after resurrection; the Jewish theologians propose the question: Which is the first commandment, the great commandment of the law?明年如下三重圈套：政客们询问是否是合法的敬意凯撒; scoffers询问其妻子的女人，曾出现过几次丈夫，会后复活;犹太神学家提出的问题：这是首个戒律，大诫命的法律呢？ Then Jesus proposes His last question to the Jews: "What think you of Christ? whose son is he?"当时，耶稣提出他的最后一个问题，向犹太人说： "有什么想你的基督？ ，他的儿子是他" ？ This is followed by the eightfold woe against the Scribes and Pharisees, and by the denunciation of Jerusalem.这是其次是八倍灾对文士和法利赛，以及因退出耶路撒冷。 The last words of Christ in the Temple were expressions of praise for the poor widow who had made an offering of two mites in spite of her poverty.最后基督的话在寺庙中被表达赞美为穷人服务的遗孀曾公开招股两螨尽管她的贫困。 Jesus ended this day by uttering the prophecies concerning the destruction of Jerusalem, His second coming, and the future judgement; these predictions are interrupted by the parable of the ten virgins and the talents.耶稣结束了这一天所使用伪造的预言，关于销毁在耶路撒冷，他的第二个未来，面向未来的判断;这些预言都打断寓言十个童女和人才。 On Wednesday Jesus again predicted His Passion; probably it was on the same day that Judas made his agreement with the Jews to betray Jesus.上周三耶稣再次预言他的热情，大概是在同一天，犹大取得他的同意犹太人出卖耶稣。
E. The Passion of Jesus: Its Preparation体育的激情耶稣：及其制剂
Jesus prepares His disciples for the Passion, He prepares Himself for the ordeal and His enemies prepare themselves for the destruction of Jesus.耶稣准备他的弟子为激情，他准备把自己的磨难和他的敌人作好准备，为销毁耶稣。
1. 1 。 Preparation of the Apostles.制备的使徒。
Jesus prepares His Apostles for the Passion by the eating of the paschal lamb, the institution of the Holy Eucharist, the concomitant ceremonies, and His lengthy discourses held during and after the Last Supper.耶稣准备他的使徒们的热情所吃的逾越节羔羊，该机构的圣体圣事，伴随仪式，和他的长篇论述，举办期间和之后，最后的晚餐。 Special mention should be made of the prediction of the Passion, and of the betrayal one of the Apostles and the denial by another.应当特别提到了预测的激情，对卖国的一个使徒和剥夺另一个。 Peter, James, and John are prepared in a more particular manner by witnessing the sorrow of Jesus on Mt. Olivet.彼得，詹姆斯，和约翰准备在一个更特别的方式见证悲伤的耶稣山科特。
2. 2 。 Preparation of Jesus.制备的耶稣。
Jesus must have found an indirect preparation in all He did and said to strengthen His Apostles.耶稣必须找到一种间接的准备，在所有他那样说，以巩固他的门徒。 But the preparation that was peculiarly His own consisted in His prayer in the grotto of His Agony where the angel came to strengthen Him.但准备工作是独有的，他自己在地中，他的祈祷，在石窟他的痛苦，而天使来加强他。 The sleep of His favoured Apostles during the hours of His bitter struggle must have prepared Him too for the complete abandonment He was soon to experience.睡眠的，他赞成使徒在开放时间内，他痛苦的斗争必须在有准备的，他也为彻底放弃，他很快就被体验到。
3. 3 。 Preparation of the Enemies.制备的敌人。
Judas leaves the Master during the Last Supper.犹大离开师父，在最后的晚餐。 The chief priests and Pharisees hastily collect a detachment of the Roman cohort stationed in the castle of Antonia, of the Jewish temple-watch, and of the officials of the Temple.政务司铎和法利赛草草收集支队罗马队列驻守在城堡的安东妮亚，犹太圣殿-观赏，而政府官员的庙宇。 To these are added a number of the servants and dependents of the high-priest, and a miscellaneous multitude of fanatics with lanterns and torches, with swords and clubs, who were to follow the leadership of Judas.这些都增加了若干有关人员和家属的高神父，以及杂项众多的狂热分子与灯笼和火把，刀剑和棍棒的人，要按照领导的犹大。 They took Christ, bound Him, and led Him to the high-priest's house.他们的基督，约束他，并促使他向高牧师家中。
F. The Passion of Jesus: The Trial六，激情的耶稣：审判
Jesus was tried first before an ecclesiastical and then before a civil tribunal.耶稣首先尝试之前的一个教会，然后才民事法庭。
1. 1 。 Before Ecclesiastical Court.前教会法庭。
The ecclesiastical trial includes Christ's appearance before Annas, before Caiphas, and again before Caiphas, who appears to have acted in each case as head of the Sanhedrin.教会审判包括基督的出庭前annas ，前caiphas ，并再次caiphas之前，他们似乎已经在采取行动，每个案件为团长公会。 The Jewish court found Jesus guilty of blasphemy, and condemned Him to death, though its proceedings were illegal from more than one point of view.犹太法院判定耶稣犯亵渎，并谴责他死刑，但其程序都是非法的，由一个以上的观点。 During the trial took place Peter's triple denial of Jesus; Jesus is insulted and mocked, especially between the second and third session; and after His final condemnation Judas despaired and met his tragic death.在审讯过程中发生了彼得的三重否定耶稣;耶稣是侮辱和嘲弄之间特别是第二次和第三次会议审议;之后，他的最后谴责犹大绝望，并会见了他的不幸逝世。
2. 2 。 Before the Civil Court.在民事法庭。
The civil trial, too, comprised three sessions, the first before Pilate, the second before Herod, the third again before Pilate.在民事审判中，也包括三个会议，第一届会议之前，比拉多，第二希律前，第三次再前比拉多。 Jesus is not charged with blasphemy before the court of Pilate, but with stirring up the people, forbidding to give tribute to Caesar, and claiming to be Christ the king.耶稣是不是被控亵渎法院面前的比拉多，但随着炒作的人，不许给敬意恺撒，并自称为基督国王。 Pilate ignores the first two charges; the third he finds harmless when he sees that Jesus does not claim royalty in the Roman sense of the word.比拉多忽略了前两个收费;第三，他认为无害的，当他看到耶稣并不索赔版税在罗马意义上的字。
But in order not to incur the odium of the Jewish leaders, the Roman governor sends his prisoner to Herod.但为了不招致odium的犹太人领袖时，罗马总督派他的囚犯被希律。 As Jesus did not humour the curiosity of Herod, He was mocked and set at naught by the Tetrarch of Galilee and his court, and sent back to Pilate.正如耶稣没有幽默感的好奇心被希律，他被嘲笑和定于徒劳的，由tetrarch加利利和他的法院，并送回比拉多。
The Roman procurator declares the prisoner innocent for the second time, but, instead of setting Him free, gives the people the alternative to choose either Jesus or Barabbas for their paschal freedman.罗马检察院宣布囚犯无辜的，为第二次，但不是他设置免费的，好像给人另一种可选择耶稣或barabbas他们逾越弗里德曼。 Pilate pronounced Jesus innocent for the third time with the more solemn ceremony of washing his hands; he had recourse to a third scheme of ridding himself of the burden of pronouncing an unjust sentence against his prisoner.比拉多宣判无罪的耶稣为第三时间与更多的庄严仪式的洗他的双手，他曾求助于第三方计划消除自己的负担，宣告了一个不公正的判决对他的囚犯。 He had the prisoner scourged, thus annihilating, as far as human means could do so, any hope that Jesus could ever attain to the royal dignity.他曾囚犯scourged ，从而消灭，就意味着人类可以做到这一点，任何希望耶稣能达到以皇家的尊严。 But even this device miscarried, and Pilate allowed his political ambition to prevail over his sense of evident justice; he condemned Jesus to be crucified.但即使这一装置流产，比拉多允许他的政治野心胜过他的意识明显正义;他谴责耶稣被钉在十字架上。
G. The Passion of Jesus: His Death g.激情的耶稣：他的逝世
Jesus carried His Cross to the place of execution.耶稣进行他的十字架来代替执行。 Simon of Cyrene is forced to assist Him in bearing the heavy burden.西蒙的昔兰尼是被迫协助他承受沉重的负担。 On the way Jesus addresses his last words to the weeping women who sympathized with His suffering.对未来路向耶稣地址，他的最后一句话，给了哭泣的妇女们，他们相互同情他的痛苦。 He is nailed to the Cross, his garments are divided, and an inscription is placed over His head.他被钉在十字架上，他的服装是划分，并题词是放在他的头部。 While His enemies mock Him, He pronounces the well-known "Seven Words".而他的敌人讽刺他时，他判决了著名的"七字" 。 Of the two robbers crucified with Jesus, one was converted, and the other died impenitent.该两名劫匪被钉十字架的耶稣，一人被转化过来，与其他死亡impenitent 。 The sun was darkened, and Jesus surrendered His soul into the hands of His Father.太阳漆黑的，和耶稣交出他的灵魂进入交给他的父亲。 The veil of the Temple was rent into two, the earth quaked, the rocks were riven, and many bodies of the saints that had slept arose and appeared to many.面纱的庙宇是租一分为二，地球为之惊慌，岩石四分五裂，许多机构的圣人了睡出现，而且似乎很多。 The Roman centurion testified that Jesus was indeed the Son of God.罗马百人作证说，耶稣确实是上帝的儿子。 The Heart of Jesus was pierced so as to make sure of His death.心脏耶稣被戳穿等，以确保他的死因。 The Sacred Body was taken from the Cross by Joseph of Arimathea and Nicodemus, and was buried in the new sepulchre of Joseph, and the Sabbath drew near.神圣的尸体被采取从十字架上，由约瑟夫arimathea和尼哥底母，被安葬在新的坟墓的约瑟夫，并安息日临近。
H. The Glory of Jesus八，荣耀耶稣
After the burial of Jesus, the holy women returned and prepared spices and ointments.后安葬耶稣的，神圣的妇女返回，并准备香料和药膏。 The next day, the chief priests and Pharisees made the sepulchre secure with guards, sealing the stone.第二天，祭司长和法利赛取得了坟墓安全警卫，密封石头。 When the Sabbath was passed, the holy women brought sweet spices that they might anoint Jesus.当安息日获得通过，教廷妇女带来的甜香料等，他们可能傅油耶稣。 But Jesus rose early the first day of the week, and there was a great earthquake, and an angel descended from heaven, and rolled back the stone.但耶稣玫瑰早在第一天的一周，有一个大地震，一个天使的后裔天吃饭的局面，恢复了石头。 The guards were struck with terror, and became as dead men.看守被恐怖，并成为死亡的男子。 On arriving at the sepulchre the holy women found the grave empty; Mary Magdalen ran to tell the Apostles Peter and John, while the other women were told by an angel that the Lord had arisen from the dead.到达坟墓圣地女子被发现坟墓空;玛丽magdalen然告诉使徒彼得和约翰，而另一名妇女告诉一位天使说，上帝出现了从死里复活。 Peter and John hasten to the sepulchre, and find everything as Magdalen has reported.彼得和约翰赶紧坟墓，并找到一切magdalen报道。 Magdalen too returns, and, while weeping at the sepulchre, is approached by the arisen Saviour Who appears to her and speaks with her. magdalen太多的回报，而哭泣，在坟墓，是接近所产生的救世主，似乎她，操她。 On the same day Jesus appeared to the other holy women, to Peter, to the two disciples on their way to Emmaus, and to all the Apostles excepting Thomas.就在同一天耶稣出现了向其他圣地妇女，以彼得，向两个弟子，他们以非政府，和所有的使徒除托马斯。 A week later He appeared to all the Apostles, Thomas included; later still He appeared in Galilee near the Lake of Genesareth to seven disciples, on a mountain in Galilee to a multitude of disciples, to James, and finally to His disciples on the Mount Olivet whence He ascended into heaven.一个星期后，他似乎是所有的使徒，托马斯包括在内;后来还是他出现在附近的加利利湖的genesareth七个弟子，就在山中加利利，以众多的弟子，以詹姆斯，并最终向他的弟子们对摩科特何时他跻身于天堂。 But these apparitions do not exhaust the record of the Gospels, according to which Jesus showed Himself alive after His Passion by many proofs, for forty days appearing to the disciples and speaking of the kingdom of God.但这些幻影不排气纪录的福音，根据耶稣基督所显示出的生还后，他的热情是由许多证据， 40天呈现给弟子，并谈到神的国度。
Publication information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 In Memory of Archbishop Mathew Kavukatt The Catholic Encyclopedia, Volume VIII.在记忆的大主教马修kavukatt天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10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
This subject presentation in the original English language这一主题演讲，在原有的英语
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html