Jesus, or Jeshua ben Joseph, as he was known to his contemporaries, was a Jew who appeared as a prophet, a teacher, and a sage in Palestine about AD 30.耶稣，或jeshua贲约瑟夫，因为他知道他的同时代的，是犹太人的人看来，作为一名先知，一名教师和一位哲人在巴勒斯坦约公元30 。 His followers believed him to be the Messiah of Israel, the one in whom God had acted definitively for the salvation of his people (hence, the title Christ, a Greek rendition of the Hebrew Meshiah, meaning "anointed one").他的信徒相信他能够弥赛亚的以色列，一个在众人面前行事确定为拯救他的人（因此，标题基督，希腊语移交逃犯的希伯来语meshiah ，意思是"不信任" ） 。 This belief took distinctive form when, after the execution of Jesus by the Romans (acting on the recommendation of the Jewish authorities), he reportedly presented himself alive to some of his followers.这个信念了鲜明的形式时，处决后的耶稣由罗马（建议采取行动的犹太当局） ，据说他介绍自己活着，以他的一些追随者。
The Resurrection of Jesus became a fundamental tenet of the religion that would soon be called Christianity.复活的耶稣成为一个基本信条的宗教，很快就会被称为基督教。 According to Christian belief, Jesus was God made man (he was called both "Son of God" and "Son of Man" and identified as the second person of the Trinity); his life and his death by crucifixion are understood to have restored the relationship between God and humankind - which had been broken by the latter's sinfulness (Atonement; Original Sin); and his resurrection (the event celebrated by Easter) affirms God's total sovereignty over his creation and offers humankind the hope of Salvation.根据基督教的信仰， 耶稣是上帝作出的男子（他是所谓"上帝的儿子"和"人子" ，并确定为第二人的三位一体） ，他的生活和他的死在十字架上所理解的有恢复与上帝的关系，人类-这已被打破，由后者的罪孽（赎罪;原罪） ，以及他的复活（活动庆祝复活节）申明上帝的全部主权超过他的创作提供了人类希望的救赎。
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Another passage in the Antiquities (18.3.3) gives an extended account of Jesus and his career, but some features of it are clearly Christian interpolations.另一条通道，在古物（ 18.3.3 ）给出了一个扩展到耶稣和他的职业生涯，但有些特点，它显然是基督教插补。 Whether this passage has an authentic nucleus is debated.这是否通过了一个真实的核心是备受争议。 Thus the Roman sources show a vague awareness that Jesus was a historical figure as well as the object of a cult; the reliable Jewish sources tell us that he was a Jewish teacher who was put to death for sorcery and false prophecy and that he had a brother named James.因此，罗马的资料显示一种模糊认识，认为耶稣是一个历史人物，以及为对象的一个邪教;可靠犹太消息来源告诉我们，他是一个犹太教师被置于死亡为巫术和错误的预言，并说他有个弟弟名叫詹姆斯。 The Jewish evidence is especially valuable because of the hostility between Jews and Christians at the time: it would have been easy for the Jewish side to question the existence of Jesus, but this they never did.犹太人的证据，尤其是商业价值，因为之间的敌意，犹太人和基督徒在时间： 如果有易于为犹太方问题的存在，耶稣，但这个都没有。
Some would add two other primary sources, the material peculiar to Matthew and that peculiar to Luke.有些人会加入其他两个主要的来源，材料特有的马修和特有的卢克。 There is a growing consensus that the fourth Gospel, despite a heavy overlay of Johannine theology in the arrangement of the episodes and in the discourses, also enshrines useful historical information and authentic sayings of Jesus.有一种越来越普遍的共识是第四个福音，尽管沉重的叠加johannine神学，在安排的情节，并在话语，也体现了有益的历史资料和真实熟语的耶稣。 Form criticism investigates the history of the oral traditions behind the written Gospels and their sources, whereas redaction criticism isolates and studies the theology of the editorial work of the evangelists.形式批评探究历史的口头传说背后的书面福音及其来源，而编撰学批评分离和研究神学的编辑工作的福音。
These methods provide criteria to sift through the redaction and tradition and reconstruct the message and the mission of the historical Jesus.这些方法标准，以筛通过编撰学和传统和改造的信息和使命的历史耶稣。 The criteria of authenticity are dissimilarity both to contemporary Judaism and to the teachings of the post Easter church; coherence; multiple attestation; and linguistic and environmental factors.该准则的真伪相异，以当代犹太教，并遗训邮政复活节教堂;一致性;多重认证;以及语言和环境因素。 The criterion of dissimilarity establishes a primary nucleus of material unique to Jesus.标准相异建立了一个初级核材料独特的耶稣。 The criterion of coherence adds other materials consistent with this nucleus.标准的一致性，增加了其他材料符合本细胞核。 Multiple attestation - material attested by more than one primary source or in more than one of the forms of oral tradition established by form criticism - provides evidence for the primitivity of the Jesus tradition.多重认证-材料核签由一个以上的主要来源还是在一个以上的形式，口头传统设立形式的批评-提供的证据为原始的耶稣的传统。 Palestinian cultural background and Aramaic speech forms provide an additional test.巴勒斯坦文化背景和阿拉姆语演讲形式提供另一种考验。
If there are any factual elements in them, these will be found among the items on which Matthew and Luke agree: the names of Mary, Joseph, and Jesus; the dating of Jesus' birth toward the end of the reign of Herod the Great (d. 4 BC); and, less certainly, the Bethlehem location of the birth.如果有任何事实要素，这些会被发现其中两个项目上，马修和卢克同意：姓名，玛利亚，若瑟，耶稣;约会的耶稣出生年底对腥风血雨的希律伟大（四公元前四） ，以及较少当然，伯利恒的位置诞生。 Some would add the conception of Jesus between the first and second stages of the marriage rites between Mary and Joseph; Christians interpreted this in terms of a conception through the Holy Spirit.有些人会加上观耶稣之间的第一和第二阶段的婚姻礼俗与玛利亚和约瑟夫;基督徒解释，这无论在观念，通过圣灵。
Following his baptism by John the Baptist, Jesus embarked on a ministry of possibly three years duration, primarily in Galilee (he had grown up in the Galilean town of Nazareth).以下为他的洗礼，由施洗约翰，耶稣走上了省，可能三年的时间，主要是在加利利（他已长大了，在伽利略城镇拿撒勒） 。 The Gospels record his choosing of 12 disciples, and he preached both to them and to the population at large, often attracting great crowds (as when he delivered the Sermon on the Mount, Matt. 4:25 - 7:29; cf. Luke 6:17 - 49).福音书，记录他选择的12个弟子，而他所宣扬的都向他们和广大民众，往往吸引人潮大（当他在山上宝训中，马特。四时二十五分-7时2 9分;比照路加福音6点17分-4 9） 。 He proclaimed the kingdom of God - the inbreaking of God's final saving act through his own word and work (Mark 1:14; Matt. 12:28).他在神的国度-i nbreaking上帝的最后拯救法通过自己的W ord和工作（马克1 :14;马特。 1 2:28） 。 He confronted his contemporaries with the challenge of this inbreaking reign of God in his parables of the kingdom (Mark 4).他面临着是他与挑战，这inbreaking统治上帝在他的parables的英国（马克4 ） 。 He laid down God's radical demand of obedience (Matt. 5:21 - 48).他定下神的激进需求的服从。 （ 5时21分-4 8） 。
In prayer Jesus addressed God uniquely as "Abba" (the intimate address of the child to his earthly father in the family), not "my" or "our" Father as in Judaism, and he invited his disciples in the Lord's Prayer to share the privilege of addressing God thus (Luke 11:2).在祈祷耶稣，并向上帝独特的"雅伯金曲" （亲密地址孩子他的俗世的父亲在家庭中） ，而不是"我"或"我们"爸爸，因为在犹太教，和他邀请他的弟子，在主祷文分享特权解决，因此神（卢克11时02分） 。 He ate with the outcasts, such as tax collectors and prostitutes, and interpreted his conduct as the activity of God, seeking and saving the lost (as in the parables of the lost sheep, the lost coin, and the prodigal son, Luke 15).他吃了与弃儿，如收税员和妓女，并解释他的行为作为活动的上帝，寻求救国丢失（如在parables的亡羊，失去了金银纪念币，以及浪子儿子卢克15 ） 。 He performed exorcisms and healings as signs of the inbreaking of God's final reign, in triumph over the powers of evil (Matt. 11:4 - 6; 12:28).他的表现驱魔仪式，并愈合迹象的inbreaking上帝的最后统治，在战胜权力的邪恶。 （ 11时04分-六; 1 2:28） 。
Finally, Jesus went up to Jerusalem at the time of the Passover to deliver his challenge of imminent judgment and salvation at the heart and center of his people's life.最后，耶稣上升至耶路撒冷的时候，逾越节的民众发表了他的挑战迫在眉睫的判断和救赎，在心脏和中心，他的人民的生活。 One of the actions attributed to him there was the expulsion of the money changers from the Temple (Matt. 21:12 - 17; Mark 11:15 - 19; Luke 19:45 - 46).其中一项行动是由于他有被驱逐的找换店，从庙。 （ 21时12分-1 7;大关1 1:15- 19 ;路加福音19 :45-4 6） 。 Earlier, Jesus had incurred the hostility of the Pharisees, who attacked him for breaking the Law and whom he denounced for their formalistic precepts and self righteousness (Matt. 23:13 - 36; Luke 18:9 - 14).此前，耶稣曾招致敌意的法利赛人攻击他为违法的人，他谴责他们的形式主义，戒律和自我正义感。 （ 23时13分-3 6;卢克1 8时0 9分- 14 ）。 In Jerusalem his opponents were the other principal Jewish religious party, the Sadducees, who included the priestly authorities of the Temple.在耶路撒冷，他的对手被其他主要犹太宗教党，撒都该人，他们包括司铎当局的庙宇。 Aided by one of the disciples, Judas Iscariot, the authorities arrested Jesus in the Garden of Gethsemane.借助于其中的门徒，犹大iscariot ，当局逮捕了耶稣在花园gethsemane 。 He was examined by the Sanhedrin and handed over to the Roman governor, Pontius Pilate, who sentenced him to crucifixion.他进行了检查，公会并移交给罗马总督，祂比拉多，判处他钉死在十字架上。
At a time of considerable political unrest in Palestine and high messianic expectations among certain Jewish groups (for example, the revolutionary Zealots), Jesus and his following undoubtedly appeared to represent some political threat.在时间的相当大的政治动乱，在巴勒斯坦和高救世主期望一些犹太团体（例如，革命狂热者） ，耶稣和他的继出现无疑为代表的一些政治威胁。 The passion narratives of the Gospels contain major theological motifs.激情的叙述福音遏制重大神学图案。 First Jesus' sufferings and death are presented as the fulfillment of God's will announced in the Old Testament writings.首先耶稣的苦难和死亡是作为实现上帝的意志宣布，在旧约圣经的著作。 Second, the accounts of the Last Supper, a farewell meal held before Jesus' arrest, proclaim the atoning significance of Jesus' death in the words over the bread and wine.二，帐目的最后的晚餐，告别餐之前举行耶稣的逮捕，宣告atoning意义耶稣的死字以上的面包和酒。 Third, great emphasis is placed on the statement that Jesus died as Messiah or king.第三，高度重视，是摆在声明中说，耶稣死亡弥赛亚或国王。 Fourth, some of the events described contain theological symbolism, for example, the rending of the Temple veil.第四，一些事件所述含有神学象征意义，举例来说，再现的庙宇面纱。
During his earthly life Jesus was addressed as rabbi and was regarded as a prophet.在他的俗世生活，耶稣被称为拉比被视为先知。 Some of his words, too, place him in the category of sage.他的一些话，也使他在类别上的圣人。 A title of respect for a rabbi would be "my Lord."标题尊重一名犹太拉比将是"我的主" 。 Already before Easter his followers, impressed by his authority, would mean something more than usual when they addressed him as "my Lord."已经过复活节而他的信徒们，留下深刻的印象他的权威，将意味着更多的东西比平常的时候，它们解决了他： "我的主" 。 Jesus apparently refused to be called Messiah because of its political associations (Mark 8:27 - 30; Matt. 26:64, correcting Mark 14:62). Yet the inscription on the cross, "The King of the Jews," provides irrefutable evidence that he was crucified as a messianic pretender (Mark 15:26).耶稣显然拒绝接受所谓的救世主，因为它的政治社团（马克8时27 -3 0;马特。 2 6:64，纠正了商标1 4:62） ，但碑文在十字架上， "国王的犹太人" ，提供了不容辩驳证据显示，他被钉在十字架上，作为救世主假装（标记15:26 ） 。
Although it is possible that Jesus' family claimed to be of Davidic descent, it is unlikely that the title "Son of David" was ascribed to him or accepted by him during his earthly ministry.虽然它可能是耶稣的家庭声称他们的davidic后裔，所以是不会授予的"大卫之子" ，是得益于他还是接受了他在他的俗世部。 "Son of God," in former times a title of the Hebrew kings (Psa. 2:7), was first adopted in the post Easter church as an equivalent of Messiah and had no metaphysical connotations (Rom. 1:4). "上帝的儿子" ，在原次冠军，也把希伯莱国王（ psa. 2时07分） ，是第一个通过在后复活节教堂作为一个等效的救世主，也没有形而上的内涵（罗马书1:4 ） 。 Jesus was conscious of a unique filial relationship with God, but it is uncertain whether the Father / Son language (Mark 18:32; Matt. 11:25 - 27 par.; John passim) goes back to Jesus himself.耶稣被意识到的一个独特的孝道与天主的关系，但我们不知道他们的父亲/儿子语文（ 18时32马克;马特。 11:25 -2 7杆;约翰各处） ，可追溯到耶稣自己。
Most problematical of all is the title "Son of Man."最成问题的是，题目是"人子" 。 This is the only title used repeatedly by Jesus as a self designation, and there is no clear evidence that it was used as a title of majesty by the post Easter church.这是唯一的标题反复使用，由耶稣作为自我指定，并没有明确的证据表明，它被用来作为一种所有权的陛下，由邮政复活节教堂。 Hence it is held by many to be authentic, since it passes the criterion of dissimilarity.因此，它正是许多真实，因为它通过标准的相异。 Those who regard it as unauthentic see in it the post Easter church's identification of Jesus with the "Son of Man" either of Dan.那些把它作为非真实见在该职位复活节教堂的鉴定耶稣与"人子"无论是丹。 7:13 or - if the title really existed there before Jesus - in Jewish apocalyptic tradition. 7时13分或-如果标题确实存在，有前耶稣-犹太人在世界末日的传统。 One possible view, based on the distinction Jesus makes between himself and the coming "Son of Man" (Luke 12: 8 - 12; Mark 8:38), is that he invoked this figure to underline the finality of his own word and work - this finality would be vindicated by the "Son of Man" at the end.其中一个可行的观点的基础上，区分耶稣，使自己与即将来临的"人子" （路加福音12 ： 8 -1 2;马克8时3 8分）的是，他特别引用这个数字要强调终局他自己的W ord和工作-这终局会平反，由"人子" ，在去年底。
In that case the post Easter church was able to identify Jesus with that "Son of Man" because the Easter event was the vindication of his word and work.在这种情况下，邮政复活节教会能够确定耶稣说， "人子" ，是因为复活节活动是平反，他的字和工作。 The post Easter church then formed further "Son of Man" sayings, some speaking in highly apocalyptic terms of his return in the Second Coming (for example, Mark 14:62); others expressing the authority exercised during the earthly ministry (for example, Mark 2:10, 28); and still others expressing his impending suffering and certainty of vindication (Mark 8:31; 9:31; 10:33).邮政复活节教堂，然后再形成"人子"的格言，有的讲在高度世界末日而言他的回报在第二次来（例如，马克14:62 ） ;他人表达管理局行使，在俗世部（例如，马克2点10 ， 28 ） ;还有表达迫近他的苦难和确定性的平反（马克8时31分; 9时31分; 10:33 ） 。
Soon their experience of the Holy Spirit, whose descent is recorded in Acts 2, led the early Christians to think in terms of a two stage Christology: the first stage was the earthly ministry and the second stage his active ruling in heaven.很快，他们的经验，圣灵，他们的后裔，是记录在行为2 ，领导早期基督徒认为，在职权分两个阶段christology ：第一阶段是俗世部和第二个阶段，他积极执政党在天上。 This two stage Christology, in which Jesus is exalted as Messiah, Lord, and Son of God (Acts 2:36; Rom. 1:4), is often called adoptionist.这两个阶段christology ，其中耶稣是开天辟地作为弥赛亚，主啊，上帝的儿子（使徒2时36分;光碟。 1:4 ） ，通常被称为adoptionist 。 It is not the Adoptionism of later heresy, however, for it thinks in terms of function rather than being.这是不是adoptionism后来异端，然而，因为它认为，无论在功能，而不是被。 At his exaltation to heaven Jesus began to function as he had not previously.在他的提升，以耶稣升天开始发挥作用，因为他以前没有。 Another primitive Christological affirmation associates the birth of Jesus with his Davidic descent, thus qualifying him for the messianic office at his exaltation (for example, Rom. 1:3).另一种原始的基督论誓词同伙耶稣诞生的，与他的davidic后裔，因此他有资格为救世主的办公室在他的提升（例如，光盘。 1:3 ） 。 This introduced the birth of Jesus as a Christologically significant moment.这个介绍了耶稣诞生的，作为christologically重要时刻。
As Christianity spread to the Greek speaking world between AD 35 and 50, further Christological perspectives were developed.作为基督教蔓延至希腊来说世界之间的专案35和50 ，进一步基督论视角的开发工作。 The sending - of - the - Son pattern was one of them.派遣-- -儿子模式是其中之一。 This pattern is threefold: (1) God sent (2) his Son (3) in order to .这种格局是三个方面： （ 1 ）神派（ 2 ） ，他的儿子（ 3 ）为了。 . 。 . 。 (with a statement of the saving purpose - for example, Galatians 4:4 - 5). （同一份声明中的储蓄目的-例如，加拉太4点0 4分- 5） 。 The birth narratives of Matthew and Luke combine the Davidic descent with the sending - of - the - Son Christology.诞生的叙述马修和卢克结合davidic后裔与派遣-- -儿子c hr istology。 Another major development of this period is the identification of Jesus as the incarnation of the heavenly wisdom of Jewish speculation (Prov. 8:22 - 31; Sir. 24:1 - 12; Wisd. 7:24 - 30).另一项重大的发展，这一时期是确定的，因为耶稣的化身，天上的智慧犹太投机（ prov. 8时22 -3 1条;主席。 2 4:1- 12岁; w i sd。7时2 4 -3 0） 。
Hence a three stage Christology emerges: the preexistent wisdom or Logos (Word), who was the agent of creation and of general revela - tion and also of the special revelation of Israel, becomes incarnate in the life and death of Jesus of Nazareth, and then in the resurrection and exaltation returns to heaven (Php. 2:6 - 11; Col. 1:15 - 20; Heb. 1:1 - 3; John 1:1 - 14).因此，三个阶段christology出现： preexistent智慧或标志（字） ，他是代理人的创作与一般revela -相关科系，也有特别的启示以色列，成为肉身在生和死的拿撒勒的耶稣，并然后，在复活和提升效益上天堂（ php. 2时06 -1 1;上校1 :15-第2 0条;以弗所书1 : 1-3 ;约翰1 :1 -14 ）。 With this three stage Christology there is a shift from purely functional interpretation to the question of the being or person of Jesus.与这三个阶段christology有一个转变，由单纯的功能解释上述问题的还是人的耶稣。 Thus the later phases of the New Testament lay the ground for the Christological controversies of the Patristic Age.因此，以后各阶段的新约全书奠定了地面，为基督论争论的教父的年龄。
In the 3d and 4th centuries there were some who continued to question the full humanity of Jesus and others who questioned his full deity.在3D和第四世纪以来，有一些人不断质疑充满人性的耶稣等人质疑他的充满神。 When Arius denied that the preexistent Son, or Word, was fully God, the Council of Nicea (325) formulated a creed (the Nicene Creed) containing the phrases "of one substance with the Father" and "was made man."当arius否认这种说法。 preexistent儿子，或字，是完全为神，会nicea （ 325 ）制定了信条（尼西亚） ，其中载有三句"的一种物质与父亲" ， "被人" 。 Next, Apollinarius, anxious to assert the Son's deity, taught that the Logos replaced the human spirit in the earthly Jesus (Apollinarianism).接下来， apollinarius ，急于断言儿子的神，专门教授表示，标识取代了人的精神在俗世的耶稣（亚波里拿留派） 。 This teaching was condemned at the Council of Constantinople (381).这种教学，是谴责在安理会的君士坦丁堡（ 381 ） 。 Next, the theologians of the school of Antioch were so anxious to maintain the reality of Jesus' humanity that they seemed to compromise his deity.其次，神学家的学校安提如此渴望能够维持的现实，耶稣的人性，他们似乎是妥协，他的神像。 Thus Theodore of Mopsuestia and his pupil Nestorius (Nestorianism) separated the deity from the humanity almost to the point of denying the unity of his person.因此西奥多的摩普绥提亚和他的瞳孔nestorius （景教）隔开神，从人类几乎一点不可否认的团结，他的人。
To preserve this unity the Council of Ephesus (431) affirmed that Mary was the "God - bearer" (Theotokos, later popularly rendered as "Mother of God").为了维护这种团结理事会以弗所（ 431 ）证实，玛丽是"上帝-旗手" （ t heotokos，后来普遍为"上帝之母" ） 。 Eutyches from the Alexandrian school then claimed that the two natures of Christ were, at the incarnation, fused into one.欧迪奇从亚历山大学校，然后声称这两个性质基督的人，在化身，融合成一个。 This view was ruled out at the Council of Chalcedon (451), which insisted that Christ was one person in two natures (divine and human) "without confusion, without change, without division and without separation."这种观点被排除在安理会的chalcedon （ 451 ） ，它坚持说，基督是一个人在两个性质（神和人） "纷乱，没有改变，没有分裂也不会分离" 。
Modern Christologies generally start "from below" rather than "from above," finding Jesus first to be truly human, and then discovering his divinity in and through his humanity: "God was in Christ, reconciling the world to himself" (2 Cor. 5:19).现代christologies普遍展开， "从下面" ，而不是"从上述情况， "寻找耶稣，首先要真正的人，然后发现了他的神性，并通过了他的人性： "上帝在基督里，调和了世界，以自己的" （ 2肺心病。 5时19分） 。
Reginald H Fuller （ Reginald h更充分
Bibliography
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Jesus is the proper, as Christ is the official, name of our Lord.耶稣是正确的，因为基督是正式名称，我们的主。 To distinguish him from others so called, he is spoken of as "Jesus of Nazareth" (John 18:7), and "Jesus the son of Joseph" (John 6:42).分清他从别人这么叫，他的发言为"拿撒勒的耶稣" （约翰福音18时07分） ，和"耶稣之子约瑟夫" （约翰6时42分） 。 This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua.这是希腊的形式希伯莱名字约书亚，原本或是何西亚（ num. 13时08分， 16 ） ，但改变了摩西到jehoshua （ num. 13时16分， 1人权委员会。 7时27分） ，或约书亚。 After the Exile it assumed the form Jeshua, whence the Greek form Jesus.之后，流亡它假定形式jeshua ，何时希腊语形式耶稣。 It was given to our Lord to denote the object of his mission, to save (Matt. 1:21).它给我们的主是指反对他的使命，以节省。 （ 1时21分） 。
The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years.耶稣的生命在地球上可分为两个大的时期， （ 1 ）表示，他的私人生活中，直到他被约三十年的年龄，以及（ 2 ）表示，他的公共生活，持续了大约三年。
In the "fulness of time" he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42).在" fulness时间"的他出生于伯利恒，在腥风血雨的皇帝奥古斯都，玛利亚的人订婚，以约瑟，一个木匠。 （ 1:1路加福音3时23分;可比。若望7时42分） 。 His birth was announced to the shepherds (Luke 2:8-20).他出生时被宣布向牧羊人（路2:8-20 ） 。 Wise men from the east came to Bethlehem to see him who was born "King of the Jews," bringing gifts with them (Matt. 2:1-12).智者从东方来到伯利恒看到他的人是出生"国王的犹太人， "引进来的礼物，与他们。 （ 2:1-12 ） 。 Herod's cruel jealousy led to Joseph's flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in Nazareth, in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.).希律王的残忍嫉妒，导致了约瑟夫的飞行进入埃及与玛利亚和婴儿耶稣，在那里守侯，直到死亡，这景。 （ 2:13-23 ） ，当他们返回并定居在拿撒勒，在较低的加利利（ 2点23分;可比。全地;约翰1时46分，等等） 。 At the age of twelve years he went up to Jerusalem to the Passover with his parents.在年满12年，他来到了耶路撒冷逾越节与他的父母。 There, in the temple, "in the midst of the doctors," all that heard him were "astonished at his understanding and answers" (Luke 2:41, etc.).还有，在寺庙中， "我们在复杂多变的医生， "一切听他的"惊讶于他的理解和答案" （路加福音2时41分，等等） 。 Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and "increased in wisdom and stature, and in favour with God and man" (Luke 2:52).十八年通过，其中，我们并没有记录超出了这一点，他回到拿撒勒和"增加智慧和地位，并在赞成与上帝和好男人" （路加福音2时52分） 。
He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. 他走进他的公共事务部的时候，他是30年来的时代，这是一般估计已扩大到大约3年时间。
Each of these
years had peculiar features of its own.
这些年每一年有奇特的特点，其自己的活力。
The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects.唯一可靠的信息来源，对于生命的基督对地球上的人是福音，目前在历史的细节的话和工作的基督在这么多不同的方面。 (See the presentation on Christ.) （见介绍基督） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; RV, "Joshua"). （ 1 ） 。约书亚，他们儿子的尼姑（使徒7:45 ;以弗所书4时08分;风疹病毒， "约书亚" ） 。 (2.) A Jewish Christian surnamed Justus (Col. 4:11). （ 2 ）一个犹太基督教姓是Justus （上校4时11分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The expression is a combination of a name, "Jesus" (of Nazareth), and the title "Messiah" (Hebrew) or "Christ" (Greek), which means "anointed."表达的是一种组合的一个名字， "耶稣" （拿撒勒） ，并授予的"弥赛亚" （希伯来语）或"基督" （希腊语） ，意思是"不信任" 。 In Acts 5:42, where we read of "preaching Jesus the Christ," this combination of the name and the title is still apparent.在行为的5点42分，当我们读到的"传耶稣基督" ，这个组合的名称，内容和标题仍然是显而易见的。 As time progressed, however, the title became so closely associated with the name that the combination soon was transformed from the confession, Jesus (who is) the Christ, to a confessional name, Jesus Christ.随着时间的进展，不过，题目变得如此密切相关的名称相结合，尽快转化，从供述，耶稣（他）的基督，是一个教派的名字，耶稣基督。 The appropriateness of this title for Jesus was such that even Jewish Christian writers quickly referred to Jesus Christ rather than Jesus the Christ (Cf. Matt. 1:1; Rom. 1:7; Heb. 13:8; James 1:1; I Pet. 1:1).是否恰当，这个标题为耶稣就是如此，即使是犹太人基督徒作家迅速转介到耶稣基督，而不是耶稣基督（参见马特。 1:1光碟。 1时07分;以弗所书13时08分;詹姆斯1:1 ; i宠物。 1:1 ） 。
The biblical materials can be divided into the Gospels and Acts through Revelation.圣经中的材料，可分为福音书，并通过行为的启示。 The information we can learn from Acts through Revelation is essentially as follows: Jesus was born a Jew (Gal. 4:4) and was a descendant of David (Rom. 1:3); he was gentle (II Cor. 10:1), righteous (I Pet. 3:18), sinless (II Cor. 5:21), humble (Phil. 2:6), and was tempted (Heb. 2:18; 4:15); he instituted the Lord's Supper (I Cor. 11:23-26), was transfigured (II Pet. 1:17-18), was betrayed (I Cor. 11:23), was crucified (I Cor. 1:23), rose from the dead (I Cor. 15:3ff), and ascended to heaven (Eph. 4:8).我们的资料可以借鉴的行为，通过启示，基本上是如下：耶稣诞生的犹太人（ gal. 4时04分） ，是一名后裔大卫（罗马书1:3 ） ，他是温柔（二肺心病。 10:1 ） ，正义（我的宠物。 3时18分） ，罪孽（二肺心病。 5时21分） ，谦卑（ phil. 2时06分） ，并引诱（希伯来书2时18分; 4:15 ） ;提起他的上帝晚饭（我肺心病。 11:23-26 ） ，是变形（二宠物。 1:17-18 ） ，是背叛（我肺心病。 11:23 ） ，被钉在十字架上（一肺心病。 1:23 ） ，玫瑰从死（我肺心病。 15点03法郎） ，并升天（以弗所书4时08分） 。 Certain specific sayings of Jesus are known (cf. I Cor. 7:10; 9:14; Acts 20:35), and possible allusions to his sayings are also found (eg, Rom. 12:14, 17; 13:7, 8-10; 14:10).某些特定的格言耶稣是众所周知的（参见林前。 7时10分; 9时14分;行为20:35 ） ，并有可能暗示，他的说法也发现（如光盘。 12:14 ， 17人; 13时07分8日至10日; 14:10 ） 。
The major sources for our knowledge of Jesus are the canonical Gospels.主要来源，我们对耶稣的认识是典型福音。 These Gospels are divided generally into two groups: the Synoptic Gospels (the "look-alike" Gospels of Matthew, Mark, and Luke) and John.这些福音划分大致可分为两类：天气福音（ "外观类似"福音的马太，马克，路加）和约翰。 The former are generally understood to "look alike" due to their having a literary relationship.前者是一般的理解， "你看，都" ，由于其具有文学的关系。 The most common explanation of this literary relationship is that Mark wrote first and that Matthew and Luke used Mark and another source, now lost, which contained mostly teachings of Jesus (called "Q") and that they used other materials as well ("M"= the materials found only in Matthew; "L" = the materials found only in Luke).最常见的解释这一文学的关系，就是马克写了第一和马修和卢克用马克和另一名消息人士，现在已经失去，其中载有大部分的教诲耶稣（所谓的" Q " ） ，而且他们使用的其他材料，以及（的" M " =该材料仅见于马太;的" L " =材料，发现只有在路加） 。
The ministry of Jesus began with his baptism by John (Mark 1:1-15; Acts 1:21-22; 10:37) and his temptation by Satan.财政部耶稣开始他的洗礼，由约翰（马克1:1-15 ;行为1:21-22 ; 10:37 ）和他的诱惑，受魔鬼的试探。 His ministry involved the selection of twelve disciples (Mark 3:13-19), which symbolized the regathering of the twelve tribes of Israel; the preaching of the need of repentance (Mark 1:15) and the arrival of the kingdom of God in his ministry (Luke 11:20); the offer of salvation to the outcasts of society (Mark 2:15-17; Luke 15; 19:10); the healing of the sick and demon-possessed (which are referred to in the Jewish Talmud); and his glorious return to consummate the kingdom.他财政部参与遴选的十二门徒（马克3:13-19 ） ，这标志着regathering的支派;鼓吹的需要忏悔（马克1:15 ） ，并到达神的国度中他的部（路11:20 ） ;要约的救恩向弃儿协会（马克2:15 ;路加福音15 ; 19:10 ） ;愈合的病人和恶魔-拥有（这是指在犹太犹太法典） ，以及他的光辉返回制约王国。
The turning point in Jesus' ministry came at Caesarea Philippi when, after being confessed as the Christ by Peter, he acknowledged the correctness of this confession and proceeded to tell the disciples of his forthcoming death (Mark 8:27-31; Matt. 16:13-21).转折点在耶稣的来到财政部在caesarea Philippi撰写时，后供述，因为基督的彼得，他承认的正确性，这自白，并着手告诉弟子，他即将死亡（马克8:27-31 ;马特16 :13 - 21 ） 。 Advancing toward Jerusalem, Jesus cleansed the temple and in so doing judged the religion of Israel (note Mark's placement of the account between 11:12-14 and 11: 20-21 as well as the contents of the following two chapters).向着耶路撒冷，耶稣清洗庙在这样做判断宗教的以色列（注商标的安置账户之间11:12-14日和11 ： 20-21以及内容有以下两个章节） 。 On the night in which he was betrayed he instituted the ordinance of the Lord's Supper, which refers to the new covenant sealed by his sacrificial blood and the victorious regathering in the kingdom of God (Mark 14:25; Matt. 26:29; Luke 22:18; I Cor. 11:26).就在昨晚，他是背叛了他提起该条例的主的晚餐，这是指新盟约密封，由他的祭祀用鲜血和胜利regathering在神的国度（ 14时25马克;马特。 26:29 ;路加福音22时18分，我肺心病。 11:26 ） 。 Thereupon he was arrested in the Garden of Gethsemane, tried before the Sanhedrin, Herod Antipas, and finally Pontius Pilate, who condemned him to death on political charges for claiming to be the Messiah (Mark 15:26; John 19:19).于是他被逮捕后花园的gethsemane ，审判之前，公会，希律antipas ，最后，祂比拉多，他们谴责他死刑，对政治的收费自称为弥赛亚（马克15:26 ;约翰19时19分） 。 On the eve of the sabbath Jesus was crucified for the sins of the world (Mark 10:45) outside the city of Jerusalem (John 19:20) at a place called Golgotha (Mark 15:22) between two thieves who may have been revolutionaries (Matt. 27:38).对即将到来的安息日，耶稣被钉在十字架上，为罪恶的世界（标记10:45 ）以外的耶路撒冷城（约翰福音19:20 ）在一个地方，各各他（马克15:22 ）两窃贼可能已被革命家。 （ 27:38 ） 。
He gave up his life before the sabbath came, so that there was no need to hasten his death by crurifragium, ie, the breaking of his legs (John 19:31-34).他放弃了自己的生命，才安息日来了，所以认为没有必要，以加速他的死亡是由crurifragium ，即打破了他的双腿（约翰19:31-34 ） 。 He was buried in the tomb of Joseph of Arimathea (Mark 15:43; John 19:38) on the eve of the sabbath.他被安葬在墓穴的约瑟夫arimathea （马克15时43分;约翰19时38分） ，对即将到来的安息日。 On the first day of the week, which was the third day (Friday to 6 PM = day 1; Friday 6 PM to Saturday 6 PM = day 2; Saturday 6 PM to Sunday AM = day 3), he rose from the dead, the empty tomb was discovered, and he appeared to his followers (Mark 16; Matt. 28; Luke 24; John 20-21).就第一天的一周，这是第三天（周五至6时=第1天;周五晚上6时至周六下午6时=第2天;周六晚上六时至周日上午=第3天） ，他从死里空墓被发现后，他似乎是他的追随者（ 16马克;马特。 28 ;路加福音24 ;约翰20-21 ） 。 He abode forty days with the disciples and then ascended into heaven (Acts 1:1-11).他居留权四十天与弟子，然后跻身天堂（使徒1:1-11 ） 。
So ended the three-year ministry (John 2:13; 5:1; 6:4; 13:1) of Jesus of Nazareth.所以，结束了为期3年的省（约翰2时13分; 5:1 ;六四;十三）拿撒勒的耶稣。
Jesus also spoke as one who possessed authority greater than the OT (Matt. 5:31-32, 38-39), than Abraham (John 8:53), Jacob (John 4:12), and the temple (Matt. 12:6).耶稣还谈到一个人拥有的权力大于城市旅游局。 （ 5:31-32 ， 38-39 ） ，比亚伯拉罕（约翰8时53分） ，雅各布（约翰4时12分） ，寺。 （ 12个： 6 ） 。 He claimed to be Lord of the Sabbath (Mark 2:28).他自称为上帝的安息日（马克2时28分） 。 He even claimed that the destiny of all people depended on how they responded to him (Matt. 10:32-33; 11:6; Mark 8: 34-38).他甚至声称，命运的人，都取决于他们如何回应他。 （ 10:32-33 ; 11时06分;马克8 ： 34-38 ） 。
A major turning
point came when DF Strauss's The Life of Christ was published in 1835, for
Strauss in pointing out the futility of the rationalistic approach argued that
the miraculous in the Gospels was to be understood as nonhistorical
"myths."一个重要的转折点，当测施特劳斯的生活，基督被发表在1835年，施特劳斯指出，是徒劳无益的理性主义的做法，有人认为，在神奇的福音是可以理解为nonhistorical的"神话"
。 This new approach
was in turn succeeded by the liberal interpretation of the life of Jesus, which
minimized and neglected the miraculous dimension of the Gospels and viewed it as
"husk" which had to be eliminated in order to concentrate on the teachings of
Jesus.这项新办法是反过来，成功由自由的解释，耶稣的生命，其中最小化而忽视了奇迹般的尺寸的福音，并认为它是"糠"
，它是将被淘汰，以集中对教义的耶稣。 Not surprisingly, this approach found
in the teachings of Jesus such liberal doctrines as the fatherhood of God, the
brotherhood of man, and the infinite value of the human
soul.毫不奇怪，这种办法发现，在教学中的耶稣这种自由学说作为父亲的神，其兄弟的男子，以及无限的价值，人的心灵。
The "death" of
the quest came about for several reasons. "死"的追求来的，原因有几个。 For one, it became apparent, through
the work of Albert Schweitzer, that the liberal Jesus never existed but was
simply a creation of liberal wishfulness. 1
，很明显，通过工作的史怀哲，即自由耶稣从未存在，但这只不过是一个创造自由wishfulness 。 Another factor that helped end the
quest was the realization that the Gospels were not simple objective biographies
which could easily be mined for historical
information.另一个因素有助于最终追求的是实现这福音并不简单，客观的传记，可以很容易被开采的历史信息。 This was the result of the work of
William Wrede and the form critics.这是工作的结果威廉wrede和形式提出批评。 Still another reason for the death of
the quest was the realization that the object of faith for the church throughout
the centuries had never been the historical Jesus of theological liberalism but
the Christ of faith, ie, the supernatural Christ proclaimed in the
Scriptures.还有一个原因死亡的追求，是实现该物体的信念，为教会在整个世纪以来从来没有被历史的耶稣神学自由主义，但基督信仰的，即超自然基督在念经。
Martin kahler was especially
influential in this regard.马丁kahler尤其是有影响力，在这方面的工作。
During the period
between the two World Wars, the quest lay dormant for the most part due to
disinterest and doubt as to its
possibility.期间，两次世界大战期间，追求奠定冬眠为最，部分原因是不感兴趣，并怀疑它的可能性。 In 1953 a new quest arose at the
instigation of Ernst Kasemann. 1953年，一种新的追求出现在其唆使，恩斯特凯士曼。 Kasemann feared that the discontinuity
in both theory and practice between the Jesus of history and the Christ of faith
was very much like the early docetic heresy, which denied the humanity of the
Son of God.凯士曼恐怕间断，在理论和实践上都有与耶稣的历史和基督信仰是非常想早日docetic异端，否认人类的上帝的儿子。
As a result he argued that it was
necessary to establish a continuity between the historical Jesus and the Christ
of faith.因此他认为，有必要建立一个连续性的历史耶稣基督的信仰。 Furthermore he pointed out that the
present historical skepticism about the historical Jesus was unwarranted because
some historical data were available and
undeniable.此外，他指出，现行的历史持怀疑态度，历史的耶稣是没有道理，因为历史上的一些数据，则使用和不可否认的。
The results of this new quest have been
somewhat disappointing, and the enthusiasm that greeted it can be said, for the
most part, to have
disappeared.结果这个新的追求已经有点失望，并热情迎接，可以说，在大多数情况下，已失踪。 New tools have been honed during this
period, however, which can assist in this historical
task.新的工具已经被磨练了，在此期间，不过，它可以协助完成这项历史性任务。
The major problem
that faces any attempt to arrive at the "historical Jesus" involves the
definition of the term "historical."主要问题，面临的任何企图达成"历史耶稣" ，涉及名词的定义， "历史"
。 In critical
circles the term is generally understood as "the product of the
historical-critical method."在关键的圈子一词一般被理解为"该产品的历史批判方法" 。 This method for many assumes a closed
continuum of time and space in which divine intervention, ie, the miraculous,
cannot intrude.这种方法为许多假定一个封闭的连续的时间和空间，是神的干预，也就是说，神奇的，不能打扰。 Such a definition will, of course,
always have a problem seeking to find continuity between the supernatural Christ
and the Jesus of history, who by such a definition cannot be
supernatural.这样一个定义，当然会始终有一个问题，设法找出之间的连续性超自然基督耶稣的历史，他们以这样的定义不能超自然的。
If "historical"
means nonsupernatural, there can never be a real continuity between the Jesus of
historical research and the Christ of faith.如果"历史"是指nonsupernatural
，就不可能有永远不会成为一个真正的连续性与耶稣的历史研究和基督的信仰。 It is becoming clear, therefore, that
this definition of "historical" must be challenged, and even in Germany
spokesmen are arising who speak of the need for the historical-critical method
to assume an openness to transcendence, ie, openness to the possibility of the
miraculous.这是越来越清楚，因此，这一定义的"历史"
，都必须遭到质疑，即使是在德国的代言人所带来的是发言的人的需要为历史批判的方法，以承担一个开放的超越性，即，开放的可能性神奇的。 Only in this way can there ever be hope
of establishing a continuity between the Jesus of historical research and the
Christ of faith.只有这样，才能有真正的希望建立一个连续性与耶稣的历史研究和基督的信仰。
RH
Stein铑施泰因 Bibliography
参考书目
-In
History: -在历史上：
Founder of
Christianity; born at Nazareth about 2 BC (according to Luke iii. 23); executed
at Jerusalem 14th of Nisan, 3789 (March or April, 29
CE).创办的基督教;出生在拿撒勒约2公元前（按路加福音三23 ） ;处决在耶路撒冷十四尼散月14日， 3789年（ 3月或4月29日，行政长官）
。 His life, though
indirectly of so critical a character, had very little direct influence on the
course of Jewish history or
thought.他的一生，虽然间接的，所以关键的一个人物，已经很少有直接的影响的过程中，犹太历史或思想。 In contemporary Jewish literature his
career is referred to only in the (interpolated) passage of Josephus,
"Ant."在当代犹太文学，他的足球生涯中提到，只有在（插值）的通过，约瑟夫， "蚂蚁" 。 xviii.十八。 3, § 3, while the references in the
Talmud are for the most part as legendary as those in the apocryphal gospels,
though in an opposite direction (see Jesus in Jewish Legend). 3 ， § 3
，同时提到，在犹太法典大部分资料都是传奇，因为那些在猜测福音，但在相反方向（见耶稣在犹太传说） 。 Under these circumstances it is not
necessary in this place to do more than to give a sketch of the main historical
events in the public career of Jesus, with an attempt to ascertain his personal
relations to contemporary Judaism; for the theological superstructure based upon
his life and death, and certain mythological conceptions associated with them,
see
Jew.在这种情况下，是没有必要在这个地方做更多的，比给予速写的主要历史事件，在公共事业的耶稣，企图以确定他的个人关系，以当代犹太教;神学上层建筑，根据他的生命和死亡，以及某些神话的观念与他们有联系的，见犹太人。
Encyc. encyc 。 iv.四。 50a, sv Christianity. 50条A ，
sv基督教。
Sources of
Life.来源生活。
In the New
Testament there are four "Gospels" professing to deal with the life of Jesus
independently; but it is now almost universally agreed that the first three of
these, known by the names of "Matthew," "Mark," and "Luke," are interdependent,
corresponding to the various forms of contemporary Baraitot, while the fourth,
the Gospel of John, is what the Germans call a "Tendenz-Roman," practically a
work of religious imagination intended to modify opinion in a certain
direction.在新约圣经有4个"福音"空头处理耶稣的生命，独立，但它现在几乎普遍一致认为，前三项，其中由已知姓名的"马太" ， "马克" ，
"路加福音" ，是相互依存的，相应的各种形式的当代baraitot ，而第四，福音的约翰，这正是德国人称之为" tendenz -罗马"
，实际上是工作的宗教想象力打算修改意见，在一定的方向发展。 The supernatural claims made on behalf
of Jesus are based almost exclusively on statements of the fourth
Gospel.超自然声称名义发表的耶稣是基于几乎完全放在报表的第四个福音。 Of the first three or synoptic Gospels
the consensus of contemporary opinion regards that of Mark as the earliest and
as being the main source of the historic statements of the other
two.的首三年或天气福音的共识，当代舆论方面表示，商标作为最早为主要来源的历史性报表的其他两项。 This Gospel will, therefore, be used in
the following account almost exclusively, references to chapter and verse, when
the name of the Gospel is not given, being to this
source.这福音会，因此，可以用在以下几个账户几乎只，参照本章和韵文，当名义的福音，是不是给予，被这名人士说。 Beside the original of the Gospel of
Mark, there was another source used in common by both Matthew and Luke, namely
the "logia," or detached sayings, of Matthew and Luke; and besides these two
documents the apocryphal "Gospel According to the Hebrews" has preserved, in the
opinion of the critics, a few statements of Jesus which often throw vivid light
upon his motives and opinions.旁边原有的福音的标志，还有另一名消息人士使用共同的，由双方马修和卢克，即" logia
" ，或超脱熟语，马修和卢克;况且这两份文件的猜测"福音根据希伯来"保存了，在舆论的批评，有几个报表耶稣这往往使生动光后，他的动机和意见。
Much industry and ingenuity have been
devoted by A. Resch to the collection of extracanonical statements of Jesus,
known as "agrapha" (Leipsic,
1889).许多行业和创造力，已投入甲resch以收集extracanonical报表的耶稣，被称为" agrapha " （ leipsic ，
1889年） 。
The earliest of
all these sources, the original of Mark's Gospel, contains references which show
that it was written shortly before or soon after the destruction of Jerusalem in
the year 70; in other words, forty years after the death of
Jesus.最早的所有这些消息人士透露，原商标的福音，包含参考文献表明，它是书面不久之前或之后不久销毁耶路撒冷，在今年70个;换句话说，
40年后死亡的耶稣。 Like the other
Gospels, it was originally written in Greek, whereas the sayings of Jesus were
uttered in Aramaic.像其他福音，它本来是写在希腊语，而熟语耶稣的人是扯不上关系阿拉姆语。 It is therefore impossible to lay much
stress upon the perfect accuracy of the records of events and statements written
down forty years after they occurred or were made, and then in a language other
than that in which such statements were originally uttered (even the Lord's
Prayer was retained in variant versions; comp. Matt. vi. 10-13; Luke xi. 2-4);
yet it is upon this slender basis that some of the most stupendous claims have
been
raised.因此，这是不可能的，以奠定非常强调要根据完善，精确的记录事件和报表写下四十年后，他们发生或发了言，然后在语文以外，在这些报表原本讳莫如深（连主祷文被保留在变种版本;可比。马特。六，
10-13 ;路加福音十一2-4 ） ，但它是这细长的基础上一些最庞大的债权得到提高。 For the processes by which the
traditions as to the life of Jesus were converted into proofs of his
super-natural character, see
Jew.为过程，其中的传统，以耶稣的生命将被转换成证明他的超天然风貌，看到犹太人。 Encyc. encyc 。 iv.四。 51-52, sv 51-52 ， sv
Christianity.基督教。 Many incidents were actually invented
(especially in Matthew) "in order that there might be fulfilled" in him
prophecies relating to aMessiah of a character quite other than that of which
Jesus either claimed or was represented by his disciples to
be.很多事故其实发明（特别是在马太）
"为了有可能实现"在他的预言有关amessiah一个性格相当以外的耶稣要么声称或派代表出席，由他的弟子。 Yet the supernatural in the life of
Jesus according to the Gospels is restricted to the smallest dimensions,
consisting mainly of incidents and characteristics intended to support these
prophecies and the dogmatic positions of
Christianity.然而超自然在耶稣的生命据福音，是限制到最小尺寸，主要事件和特点，旨在支持这些预言和教条式的立场基督教。
This applies especially to the story of
the virgin-birth, a legend which is common to almost all folk-heroes as
indicating their superiority to the rest of their people (see ES Hartland,
"Legend of Perseus," vol.
i.).这特别适用于故事中的维尔京出生，是一个传说，这是他于几乎所有的民间英雄，为显示自己的优势，其余的人，他们（见中文hartland ，
"传奇英仙座"第一卷一） 。 Combined with
this is the inconsistent claim of Davidic descent through Joseph, two discrepant
pedigrees being given (Matt. i., Luke
iii.).再加上这是不一致的索赔davidic后裔通过约瑟夫，两个不符谱系正在考虑。 （一路加福音三） 。 Perhaps the most remarkable thing about
the life of Jesus as presented in the Gospels is the utter silence about its
earlier phases.也许是最了不起的事情对耶稣的生命，因为在福音是完全沉默，它的早期阶段。 He was one of a rather large family,
having four brothers, Jacob, Jose, Simon, Judah, besides
sisters.他是一个相当大的家庭，有四个兄弟，雅各，圣何塞，西门，犹大，除了姐妹。 It is known that he earned his living
by his father's trade, that of a carpenter; according to Justin Martyr, plows
and yokes made by Jesus were still in existence at his (Justin's) time, about
the year 120 ("Dial. cum Tryph." §
88).这是众所周知的，他赢得了他的生活由他父亲的贸易，即是一个木匠，据贾斯汀烈士，犁和万向节叉所作耶稣的人仍然存在，在他（
Justin的）时间，大约一年120 （ "拨号。暨tryph " § 88 ） 。 It is doubtful whether he received any
definite intellectual training, the great system of Jewish education not being
carried into effect till after the destruction of Jerusalem (see
Education).这是令人怀疑他是否收到任何明确的智力训练，大系统的犹太教育的规定不生效，直至摧毁后的耶路撒冷（见教育） 。
It is probable, however, that he could
read; he was certainly acquainted, either by reading or by oral instruction,
with much of the Old Testament; and his mode of argumentation often resembles
that of the contemporary rabbis, implying that he had frequented their
society.这是可能的，不过，他可以阅读，他是一定熟悉，无论是阅读还是口头指示，与大部分的旧约和他的模式，论证往往极为相似的当代犹太教士，The Quest for the
Historical Jesus追求历史的耶稣
The beginning of the quest for the
historical Jesus can be dated to 1774-78 when the poet Lessing published
posthumously the lecture notes of Hermann Samuel
Reimarus.开始追求历史的耶稣可追溯到1774年至1778年，当诗人莱辛出版死后演讲注释赫尔曼塞缪尔赖马鲁斯。 These notes challenged the traditional
portrait of Jesus found in the NT and the
church.这些说明了挑战传统的画像耶稣发现在新界和教会。 For Reimarus, Jesus never made any
messianic claim, never instituted any sacraments, never predicted his death nor
rose from the dead.为赖马鲁斯，耶稣从来没有救世主索赔时，从来没有提起任何圣礼，从未预测，他的死也不是从死。
The story of Jesus was in fact a
deliberate imposture of the disciples.故事中的耶稣其实是一种蓄意imposture的弟子。
In so portraying Jesus, Reimarus raised
the question, "What was Jesus of Nazareth really like?" And so the quest
to find the "real" Jesus arose.在这样描绘耶稣，赖马鲁斯提出了一个问题： "什么是拿撒勒的耶稣真的很喜欢吗？
" ，因此为了寻找"真正的"耶稣出来了。 During the earliest part of the
nineteenth century the dominating method of research in the quest was
rationalism, and attempts were made to explain "rationally" the life of Christ
(cf. KH Venturini's A Non-Supernatural History of the Great Prophet of
Nazareth).在最早的一部分， 19世纪的主导研究方法，在追求，是理性主义，并试图作出解释，
"合理"的生活，基督（参见KH的venturini的一个非超自然的历史，伟大的先知的拿撒勒） 。
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
FF Bruce, Jesus
and Christian Origins Outside the NT; D. Guthrie, A Shorter Life of Christ; EF
Harrison, A Short Life of Christ; JG Machen, The Virgin Birth of Christ; GE
Ladd, I Believe in the Resurrection of Jesus; TW Manson, The Teaching of Jesus;
J. Jeremias, The Parables of Jesus and The Problem of the Historical Jesus; RH
Stein, The Method and Message of Jesus' Teachings and An Introduction to the
Parables of Jesus; IH Marshall, The Origins of NT Christology and I Believe in
the Historical Jesus; RN Longenecker, The Christology of Early Jewish
Christianity; A. Schweitzer, The Quest of the Historical Jesus; M. Kahler, The
So-Called Historical Jesus and the Historic, Biblical Christ; H. Anderson, Jesus
and Christian Origins; RH Stein, "The 'Criteria' for Authenticity," in Gospel
Perspectives, I; DE Aune, Jesus and the Synoptic
Gospels.法郎布鲁斯，耶稣和基督教的起源之外新台币;四伽丝瑞，寿命较短的基督;英法哈里森，寿命短的基督; jg machen
，维尔京基督诞生;葛雷德，我相信，在复活的耶稣;星期日曼森，基督的教导的J. jeremias ，
parables耶稣的问题，历史的耶稣;铑施泰因，方法和信息的耶稣的教诲，并介绍了parables耶稣;中转房屋马歇尔的起源新台币christology我相信，在历史的耶稣;氡朗格内克，
christology早期犹太基督教;甲施魏策尔，追求历史的耶稣;米kahler
，所谓的历史和耶稣的历史，圣经基督;每小时安德森，耶稣和基督教的起源;铑施泰因说， " 『标准』的真实性， "在福音的角度，我;德aune
，耶稣和天气福音。
Jesus of
Nazareth拿撒勒的耶稣
Jewish Viewpoint
Information 犹太观资料