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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，我們應努力建立絕對和相對年表我們的主的生命，即我們將顯示頭如何某些事實與歷史上的耶穌基督適合於過程中的普遍歷史，其次是如何其餘的耶穌的生命，必須安排根據相互關係的，其單一元素。
I. ABSOLUTE CHRONOLOGY一，絕對年表
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，其絕對年代學，可確定與更多或更少的概率是今年的基督nativity ，一開始他的公共生活，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.因為我們不能全面研究數據進入這幾個問題，讀者應該比較已經表示，就這幾點，在文章中的聖經年表。
A. The Nativity答： nativity
St. Matthew (2:1) tells us that Jesus was born "in the days of King Herod".聖馬太（ 2:1 ）告訴我們，耶穌誕生" ，在幾天的希律王" 。 Josephus (Ant., XVII, viii, 1) informs us that Herod died after ruling thirty four years de facto, thirty seven years de jure.約瑟夫（ ant. ，第十七章，第八章， 1 ）告訴我們，希律去世後，執政黨三四年事實上， 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.現在希律作了應有之王朱迪亞AUC為714 ，而他開始了實際統治後，以耶路撒冷AUC為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.作為猶太人，估計其年從尼散月14日向尼散，並清點分式部分作為整個一年中，上述數據將發生死亡希律在AUC為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，約瑟夫告訴我們，從一個的月偏食發生前不久希律王的死因;這種偏食發生，從3月12日至13日， AUC為750 ，使希律必須有院前已經死亡逾越節的這一年下跌4月12日（約瑟夫， "螞蟻" ，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.作為被希律殺害兒童長達兩年歲，為了破壞新國王出生的猶太人，有些事實使我們相信耶穌可能已經出生， AUC為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提到的聖盧克涉嫌與nativity耶穌基督，並顯著天文結合的火星，木星，土星在雙魚，在春季的AUC為748 ，會不會導致我們的任何較明確的結果。
B. Beginning of the Public Ministry乙年初公共事務部
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."日起開始基督的部，可算出從三個不同的數據，發現分別在路加3時23分;約瑟夫， " bel行動。 jud " 。 I, xxi, 1; or "Ant.", XV, ii, 1; and Luke 3:1.一， 21 ， 1 ，或者"螞蟻" ，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".上述第一通道寫著： "耶穌自己已開始對年滿三十年" 。 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.短語"開始" ，不符合下列表達" ，對年滿三十年" ，而是表明展開的公共生活。 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正如我們已發現耶穌誕生的，屬於該期747-749聯合自衛軍，他的公共生活，就必須開始約777-779聯合自衛軍
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，當不久，在第一屆pasch他的公共生活中，耶穌曾投下買家和賣家出廟，猶太人說： "六年四十年，是本廟建築" （約翰福音2時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現在，根據證詞，約瑟夫（ loc.引文） ，建立廟宇開始，在15年的希律王的實際統治或在第十八他在位的法理，即732聯合自衛軍，因此，加入46年實際建設中， pasch基督的第一年，公共生活必須有下降778聯合自衛軍
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，福音的聖盧克（ 3:1 ）委派的開始，聖施洗約翰的使命，以" 15年的台比留愷撒" 。 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.奧古斯都，前身是台比留，死於8月19日， 767聯合自衛軍，使15年的台比留的獨立統治，是782的AUC ，但提庇留，然後開始向準的奧古斯都在AUC為764 ，使15年計算，從這個日期適逢在聯合自衛軍778 。 Jesus Christ's public life began a few months later, ie about AUC 779.耶穌基督的公共生活開始幾個月後，即約AUC為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).據福音，耶穌受高神父caiphas （ AUC為772-90 ，或專案18-36 ） ，在總督，祂比拉多聯合自衛軍780-90 ） 。 But this leaves the time rather indefinite.但這種離開的時候，而不是無限期的。 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.傳統文化中，教父的證詞對於已收取的柏德（德evangeliis ） ，學額死亡的耶穌在第十五屆（或16 ）年的台比留在consulship的雙子座，四十二年前銷毀耶路撒冷與十二年前宣揚福音向外邦人。 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.我們已經看到，在15年的台比留是不是778或782 ，根據其計算方式從一開始的台比留的聯繫者或唯一的統治; consulship的雙子座（ fufius和rubellius ）下跌AUC為782人;第四十二前一年摧毀耶路撒冷是公元29或AUC為782 ，十二年前鼓吹的福音向外邦人把我們帶到同一年，專案29或AUC為782 ，因為轉換科尼利厄斯，這標誌著開幕的gentile任務下跌可能是在公元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.耶穌死亡週五， 15天的尼散。 That He died on Friday is clearly stated by Mark 15:42, Luke 23:54, and John 19:31.他死於上週五是明確由Mark 15:42 ，盧克23時54分，約翰19時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.少數作家指派另一天為基督的死亡幾乎失去了在眾多的機關，他們把它擺在週五。 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，他們甚至不同意，在它們之間： epiphanius ，如地方的受難日就週二; lactantius上週六; westcott上週四; cassiodorus和格雷戈里的旅行團，而不是週五。
The first three Evangelists are equally clear about the date of the Crucifixion.前三個福音也同樣清楚有關日期的受難日。 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.他們把最後的晚餐上第十四天尼散月14日，可以看出，由馬修26:17-20 ，馬克14:12-17和盧克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.也不可以有任何疑問聖約翰的協議與天氣福音至於最後的晚餐，並受難日。 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.該晚飯舉行"重陽節前一天的pasch " （約翰福音十三） ，即於14日尼散，可以看出，由馬修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.也不可以有任何疑問聖約翰的協議與天氣福音至於最後的晚餐，並受難日。 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.).該晚飯舉行"重陽節前一天的pasch " （約翰福音十三） ，即對尼散月14日以來，祭祀天計算，根據羅馬法（ 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，有一些弟子認為，猶大離開晚飯桌上，因為耶穌對他說： "買這些東西，我們都需要為節日：或者說，他應該給一些窮人" （約翰13時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.如果晚飯了13日舉行的尼散月14日這個信念的門徒也難以被理解，因為猶大有可能取得他的採購和分發了他的施捨，對尼散月14日;會有沒有必要為他迫不及待進入城市，在中夜間。 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).在當天的基督的十字架上的猶太人"竟沒有進入大廳，他們可能不會玷污，但他們可能吃pasch " （約翰福音18時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.該pasch其中猶太人願意吃這些已經不能逾越的羔羊，這是吃了對尼散月14日，為污染收縮進入大廳，將停止在日落後，因此，它不會阻撓他們在分享逾越晚飯。 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.該pasch其中猶太人有鑑於必須一直祭祀（ chagighah ） ，其中，被稱為也pasch被吃掉15尼散。 Hence this passage places the death of Jesus Christ on the fifteenth day of Nisan.因此，這段話的地方死亡耶穌基督對第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，耶穌是說已經遭受痛苦和死亡" parasceve的pasch " ，或者乾脆就" parasceve " （約翰福音19時14分， 31 ） ; " parasceve "是指週五，表達" parasceve "是指週五就其中pasch發生塌下來了，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.最後，翌日parasceve對耶穌死亡的，是所謂"偉大的安息日" （約翰福音19時31分） ，要么是指它的出現，在逾越節一周或以區別於由前款pasch ，或者一天的小休息。
II.二。 RELATIVE CHRONOLOGY相對年表
No student of the life of Jesus will question the chronological order of its principal divisions: infancy, hidden life, public life, passion, glory.沒有學生的生活，耶穌會質疑時間順序排列，其主要部門：萌芽階段，隱性生活，公共生活，有激情，輝煌的經歷。 But the order of events in the single divisions is not always clear beyond dispute.但該命令的事件，在單告並不總是很明確的不容爭議的。
A. The Infancy of Jesus答：嬰兒期的耶穌
The history of the infancy, for instance, is recorded only in the First Gospel and in the Third.歷史上的起步階段，舉例來說，是唯一錄得的，在第一福音，並在第三位。 Each Evangelist contents himself with five pictures:每一個傳道的內容，自己與五位照片：
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.聖馬太敘述耶穌誕生的，崇拜的賢士，飛行到埃及，屠宰聖地無辜，並回到拿撒勒。
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.聖盧克給出了素描的誕生，該崇拜的牧羊人，包皮環切術，淨化維爾京，並回到拿撒勒。
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?兩傳道士同意，在第一次和最後一次，這兩個系列的事件（此外，所有這些學者把出生時，朝拜的牧羊人，並包皮環切術前賢士） ，但我們如何安排干預三項活動，由有關聖馬太與秩序的聖盧克？ We indicate a few of the many ways in which the chronological sequence of these facts has been arranged.我們表明，僅僅是眾多方法，使順序為這些事實已安排。
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.在出生時，朝拜的牧羊人，包皮環切術，朝拜的賢士，飛行到埃及，屠宰無辜，純化，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.這項命令意味著，無論是淨化被推遲超出40天，這似乎有矛盾路加福音2時22 sqq ，或耶穌誕生不久之前，希律王的死因。 so that the Holy Family could return from Egypt within forty days after the birth of Jesus.所以說，聖家可回，從埃及45天之後，耶穌誕生的。 Tradition does not seem to favour this speedy return.傳統似乎並不喜歡這個迅速返回。
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.在出生時，朝拜的牧羊人，包皮環切術，朝拜的賢士，淨化，飛行到埃及，屠宰無辜，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.根據這項命令賢士要么到達的前幾天，淨化或他們於1月6日，但在兩種情況都不我們才能理解，為什麼教廷家庭都應該有提供犧牲窮人，在收到產品的賢士。 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，第一傳道者暗示說，天使似乎聖若瑟盡快離開後，三賢士，而不是在所有可能的希律應已等了很久，才詢問有關的行踪，新出生的國王。 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.困難是無法克服，把朝拜的賢士對前一天淨化，它會更不大可能在這種情況下說，聖家應提供犧牲窮人。
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.作為路加福音2時39分出現，以排除可能的，把朝拜的賢士之間的介紹，以及回到拿撒勒，有口譯的人都位於來臨的智者，飛行到埃及，屠宰無辜，並返回從埃及事件發生後，作為對在聖盧克。 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.他們同意在意見中表示，聖家回到拿撒勒提純後，然後離開拿撒勒，以便使他們的家在伯利恆。 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.尤西比烏斯， epiphanius ，以及其他一些古代作家都願意把朝拜賢士約兩年後，基督的誕生; paperbroch和他的追隨者使大約1年和13天之間出生的興起以及賢士，而柏德同意那些固定的來臨賢士在大約兩個星期後的淨化。 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.文馬修2:1-2難以許可證間隔了一年多之間的分離純化及未來的智者;柏德的意見看來，以滿足所有的數據出具的福音，而這並不矛盾詳情補充說：由傳統。
B. The Hidden Life of Jesus二，隱藏耶穌的生命
It was in the seclusion of Nazareth that Jesus spent the greatest part of His earthly life.這是在隱居的拿撒勒耶穌花費最大的一部分，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.激發的記錄是非常沉默，這期間：路加福音2:40-52 ;馬克選手;約翰6時42分; 7:15 ，大概是惟一的通道是指以隱蔽的生活。
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.他們中的一些人，給我們一個總的看法的基督的生命： "孩子長大，在成長的力量和智慧;天主的恩典是在他"是簡要總結了幾年之後，返回聖家後，禮儀純化在寺廟中。 "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. "耶穌先進的智慧，以及年齡，恩典與上帝和男人" ，他"受到他們的"形式激發綱要基督的生命，在拿撒勒後，他已達到了十二歲。
"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." "當他十二歲的"耶穌伴隨著他的父母到耶路撒冷，根據習俗的節日' ;當他們回來，孩子耶穌留在耶路撒冷，他的父母也知道這不是"三天之後，他們發現他在聖殿中，坐在我們在複雜多變的醫生，聽他們，並要求他們的問題" 。 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"]?"正是在此之際，耶穌講的話只說已大幅回落，從期，隱藏著生活： "怎麼是你要求我嗎？你不知道，我一定要對我父親的生意[或"我父親的家" ] " ？
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?".猶太人告訴我們，耶穌還沒有經過訓練的rabbinic學校： "怎麼doth這名男子知道封，從未學到了什麼？ " 。 The same question is asked by the people of Nazareth, who add, "Is not this the carpenter?"同樣的問題，是要求人們在拿撒勒人補充說， "難道這不是木匠" ？ 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.聖賈斯汀是管理局的聲明說，耶穌特製的"犁和萬向節叉』 （矛盾tryph ， 88 ） ，雖然不能肯定在的時候，耶穌所小學存在的猶太村落，可以推斷，從福音中耶穌知道如何閱讀（路加福音4時16分） ，寫（約翰8時06分） 。在幼年時，他必須了解所謂的架構（申命記六四） ，以及hallel ，或詩篇113-118 （希伯來文） ，他必須已熟悉與地球的其他部分會念經，尤其是詩篇和預言性的書籍，因為他不斷指他們在他的公共生活，它也聲稱，在巴勒斯坦的時候，耶穌基督被幾乎雙語，使基督必須有發言的阿拉姆語和希臘語;跡象顯示他結識了希伯來語和拉丁語都是比較輕微。公共基督的教導，說明他是一個密切觀察的景象和聲音的性質，以及有關習慣各階層的男人。因為這些都是一貫的來源他的插圖。
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.總括來說，隱藏耶穌的生命延伸到三十年有很大的不同，由什麼人不應對此有預期，在案件的人是崇拜他的追隨者，因為他們的神和崇敬，因為他們的救星，這是一個間接的證據的可信度對福音的故事。
C. The Public Life of Jesus: Its Duration三，公共生活中的耶穌：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.時序市民生活提供了許多的問題要及時向口譯員，我們將觸及只有兩種，期限較長的公共生活，並相繼安排行程，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.有兩種極端的觀點，以這麼長的內政部耶穌：聖irenæus （矛盾haer 。第一，二，二十二， 3-6 ）似乎顯示一個時期的十五年;預言短語， "今年的recompenses " "今年我的救贖" （以賽亞書34:8 ; 63:4 ） ，似乎是為了誘導克萊門特的亞歷山德里亞，戲劇africanus ， philastrius ，希拉容，以及兩個或三個其他教父作家只允許一年，為市民生活。 This latter opinion has found advocates among certain recent students: von Soden, for instance, defends it in Cheyne's "Encyclopaedia Biblica".這後一種意見，發現主張之間最近發生的一些學生：馮soden ，舉例來說，捍衛它在進益的"百科全書biblica " 。 But the text of the Gospels demands a more extensive duration.但該文的福音書的要求，從更廣闊的期限。 St. John's Gospel distinctly mentions three distinct paschs in the history of Christ's ministry (2:13; 6:4; 11:55).聖約翰的福音鮮明地提到了三個截然不同paschs在歷史上的基督的部（ 2點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".第一次的三個發生後不久，耶穌受洗，最後剛好與他的激情，所以說 ， 至少兩年內必須進行干預之間的兩件事給我們提供必要的空間，讓逾越節中提及六四。 westcott和hort省略表達" pasch "六四壓縮財政部耶穌內部空間的一年，但所有的手稿，版本，而且幾乎所有的父親出庭作證，為讀"恩德eggysto逾越節heeorteton ioudaion "說： "現在該pasch ，藝術節那天，在猶太人，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.迄今為止，那麼什麼都傾向於贊成的看法，那些作者和較近期的評論家延長期限的基督部剛出頭兩年，但比較聖約翰的福音與天氣福音似乎推出另一項pasch表示，在第四福音，成為基督的公共生活。約翰4:45 ，涉及返還耶穌到加利利後，首先pasch他的公共生活在耶路撒冷，同一事件，是對由Mark 1:14 ，路加福音4時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在約翰六四有其並行的"綠色草"的標誌6時39分，並在乘法的麵包，因為在告訴盧克9時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.但採摘的耳中提到馬克2時23分，盧克6:1 ，就意味著另一個逾越賽季干預之間明確提到在約翰2時13分和6時04分，這說明我們的公共生活中的耶穌必須延長四年paschs ，所以它必須已持續了三年，並於數月，雖然第四福音，但不表示這第四pasch清楚，因為其他三，它是不是完全沒有提及這個問題。 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. "節那天，在猶太人" ，在約翰5:1 ，已被確定與宴的五旬，住棚節，這個節日的犯罪被害人，盛宴的新發現的這顆衛星的節日普林節，這個節日的奉獻通過各種評論家;他人公開坦白地說，他們無法確定哪一個猶太節日這個節日是指。 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.).幾乎所有的困難就會消失，如果節日被視為pasch ，皆屬文（ heorte ）和約翰4:35似乎需求（參見都柏林審查，二十三， 351 sqq ） 。
D. The Public Life of Jesus: His Journeys四，公共生活中的耶穌：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.該行程，期間他的公共生活中，可歸納為九頭：一是6人，主要表現在加利利，並已capharnaum為中心點;過去三年，使耶穌的猶大到沒有任何突出的核心之點。 We cannot enter into the disputed questions connected with the single incidents of the various groups.我們不能進入有爭議的問題，與單一事件的各個群體。
1. 1 。 First Journey.第一次旅程。
December, AUC 778 - Spring, 779. 12月，聯合自衛軍778 -春天， 7 79。 (Cf. John 1:2; Matthew 3:4; Mark 1; Luke 3:4) （參見約翰1:2馬太3時04分;馬克-1 ;路加3時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.耶穌放棄了隱患生活在拿撒勒，並希望進入bethania全國約旦，在那裡他受洗的，由約翰並接收浸信會的第一次證明了他的神聖使命。 He then withdraws into the desert of Judea, where He fasts for forty days and is tempted by the devil.他隨後撤回到沙漠的朱迪亞，他在那裡齋戒40天，是誘惑魔鬼。 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.這之後，他居住在附近的浸信會的教育部，並接受後者的第二次和第三次的證詞;這裡太他贏得他的第一個弟子，同他前往婚禮宴拿在加利利，在那裡他的表現，他的第一個奇蹟。 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.最後他轉移他的住所，所以就不可能有問題，一個居住在他的公共生活，以capharnaum ，其中一個主要交通要道的商業和旅行，在加利利。
2. 2 。 Second Journey.第二次征程。
Passover, AUC 779 - about Pentecost, 780.逾越節， AUC為779 -約五旬， 7 80。 (Cf. John 2-5; Mark 1-3; Luke 4-7; Matthew 4-9) （參見約翰2-5 ; 1-3馬克;路加4-7 ;馬修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.耶穌有雲從capharnaum以耶路撒冷為節日逾越節;這裡他驅逐買家和賣家從廟，並質疑猶太人當局。 Many believed in Jesus, and Nicodemus came to converse with Him during the night.許多人認為，在耶穌，並尼哥底母來逆向與他在夜間。 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).經過藝術節的日子，他仍然在朱迪亞，直至對下列12月，在這段期間內，他收到了第四證詞約翰被洗禮，在ennon （視聽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.當浸會被監禁在machaerus ，耶穌回到加利利的方式撒馬利亞他在那裡會見了撒瑪利亞女子時，雅各布的以及附近的西查爾，他推遲兩天，在這個地方，許多人相信他。
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，他返回到加利利我們找到耶穌又在拿，在那裡他聽到了祈禱的人認罪，以收回他的兒子死在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.拒絕耶穌是由人民的拿撒勒，無論是在這個時候，因為，聖盧克，暗示，或在稍後的時期，正如聖馬克似乎需求，或再次不論現在大約8個月後，是一個訓詁問題，我們解決不了這裡。 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.無論如何，不久之後，耶穌是大多積極從事capharnaum在教學和醫治病人，恢復等彼得的母親在法律和demoniac 。 On this occasion He called Peter and Andrew, James and John.他這次所謂的彼得和安德魯，詹姆斯和約翰。 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.接著傳教之旅，通過加利利期間，耶穌治愈1 leper ;很快，他又教capharnaum ，被包圍了這種千頭萬緒，指一名男子生病的麻痺要辜負透過屋頂，以達到神聖的存在。 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.通話後，馬修向apostleship ，他前往耶路撒冷，為第二屆pasch發生在他的公共生活中，正是在此場合表示，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.該負責人違反安息日和基督的答案都是自然效果的奇蹟。 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.相同罪名是反复後不久pasch ;耶穌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.這個問題變得更加尖銳，在最近的將來;耶穌已返回capharnaum ，並有癒合對安息日一個人有一個乾枯的手。 The Pharisees now make common cause with the Herodians in order to "destroy him".法利現在以共同的事業與herodians為了"消滅他" 。 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.耶穌撤回首先向海的加利利，在那裡他教導，並執行無數的奇蹟;退役，然後到山上的beatitudes ，他在那裡祈禱在夜間，選擇他的十二使徒是在早上，我們宣揚山上寶訓。 He is brought back to Capharnaum by the prayers of the centurion who asks and obtains the of his servant.他是帶返capharnaum所祈禱的百人，他們要求得到了他的僕人。
3. 3 。 Third Journey.第三次征程。
About Pentecost, AUC 780- Autumn, 780.約五旬， AUC為780 -秋天， 7 80。 (Cf. Luke 7:8; Mark 3:4; Matthew 4, 8, 9, 12, 13) （參見路加福音7時08分;馬克3時04分;馬修四，八，九，十二，十三）
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.耶穌使得另一傳教之旅，通過加利利; resuscitates ，他的兒子的遺孀在納，不久收到送信派出由約翰從他的監獄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.接著現場的慈悲接待的罪孽深重的女人意味著腳主，而他落在桌子，在麥塔喇或者在capharnaum ;至於其餘的傳教之旅耶穌是其次，樂隊虔誠的女部長該想的使徒。 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.回國後capharnaum ，耶穌驅逐靜音魔鬼，是收取法利鑄造出魔鬼由親王的魔鬼，遇到remonstrances他的親人致敬。 Withdrawing to the sea, He preaches what may be called the "Lake Sermon", consisting of seven parables.撤回到海中，他鼓吹什麼可稱為"湖說教" ，其中7個parables 。
4. 4 。 Fourth Journey.第四征程。
Autumn, AUC 780- about Passover, 781.秋天， AUC為780 -約逾越節， 7 81。 (Cf. Luke 8:9; Mark 4-6; Matthew 8, 9, 10, 13, 14) （參見盧克8時09分;馬克4-6 ;馬修第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.經過一天的辛勞財政部在市capharnaum和湖泊，耶穌與他的門徒橫穿水域。 As a great storm overtakes them, the frightened Apostles awaken their sleeping Master, Who commands the winds and the waves.作為一個偉大的風暴超越他們，害怕使徒喚醒他們沉睡的船長，誰指揮風和海浪。 Towards morning they meet in the country of the Gerasens, on the east of the lake, two demoniacs.朝晨滿足他們在該國的gerasens ，對東部的湖邊，兩個demoniacs 。 Jesus expels the evil spirits, but allows them to enter into a herd of swine.耶穌驅逐邪惡的精神狀態，但允許他們進入一群豬。 The beasts destroy themselves in the waters of the lake, and frightened inhabitants beg Jesus not to remain among them.該野獸摧毀自己在該水域的湖，和恐懼居民乞求耶穌不要留他們中間。 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.回國後capharnaum他是醫治該名女子曾感動了下擺他的服裝， resuscitates女兒jairus ，並給出了視線，以兩個盲人男子。 The second Gospel places here Christ's last visit to and rejection by the people of Nazareth.第二個福音地方這裡基督的最後一次訪華，並拒絕由人民的拿撒勒。 Then follows the ministry of the Apostles who are sent two by two, while Jesus Himself makes another missionary tour through Galilee.然後如下內政部對門徒的人都派出兩名2名，而耶穌，使自己的另一傳教之旅，通過加利利。 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.這似乎已成為殉道的施洗約翰說的情況，返回使徒和他們的聚會圍繞碩士capharnaum 。 But, however depressing this event may have been, it did not damp the enthusiasm of the Apostles over their success.不過，但令人沮喪的這一事件可能已被它並沒有受潮的積極性使徒們對自己的成功。
5. 5 。 Fifth Journey.第五征程。
Spring, AUC 781.春天， AUC為781 。 (Cf. John 6; Luke 9; Mark 6; and Matthew 14) Jesus invites the Apostles, tired out from their missionary labours, to rest awhile. （參見約翰6 ;路加九;馬克6和馬修14 ）耶穌請使徒，我累了，從他們的傳教勞動，休息一段時間。 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.他們穿越北部部分海域的加利利，但不是找到理想的孤獨，他們是由眾多的人在此之前他們通過陸路或坐船了，誰們踴躍為教學語言。 Jesus taught them throughout the day, and towards evening did not wish to dismiss them hungry.耶穌教導他們在整個白天和傍晚不打算解僱他們處於飢餓狀態。 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，當時只有5個麵包和兩種魚類在處置耶穌;之後，他的祝福，這些微薄的供應，滿足了飢餓的5000人，除了婦女和兒童，以及殘餘裝滿了十二籃子的碎片。 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.耶穌派遣使徒返回自己的快艇和逃離熱情眾多，他們希望使他國王，進入山區，他祈禱，直到遠到深夜。 Meanwhile the Apostles were facing a contrary wind till the fourth watch in the morning, when they saw Jesus walking upon the waters.與此同時使徒保羅也面臨著一種相反的風，直到第四次觀賞，在上午，當他們看到耶穌散步後水域。 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.使徒們第一次恐懼，然後再認識耶穌;彼得後，社會各界的水，只要他有信心會持續;風波不再當耶穌已經進入搗亂。 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.第二天帶來了耶穌和他的門徒，以capharnaum ，他在那裡說話，向大會介紹麵包的生活和許諾聖體聖事，其結果是他的一些追隨者離開他，而信仰他的真實弟子，是加強。
6. 6 。 Sixth Journey.第六旅。
About May, AUC 781- Sept., 781.大約五月， AUC為781 -9月， 7 81。 (Cf. Luke 9; Mark 7-9; Matthew 14-18; John 7) （參見路加福音9 ;馬克7-9條;馬修14-18 ;約翰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.它可能是由於敵意，挑起了耶穌對他的聖體聖事的話語capharnaum說，他現在開始一個更廣泛的傳教之旅比他還提出了在此之前的幾年他的生活。 Passing through the country of Genesar, He expressed His disapproval of the Pharisaic practices of legal purity.途經該國的genesar ，他表示，他不贊同有關pharisaic做法的法律純潔性。 Within the boarders of Tyre and Sidon He exorcized the daughter of the Syrophoenician woman.內宿生的提爾和西頓，他exorcized女兒的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.從這裡前往耶穌第一次向北方，然後朝著東方，然後西南向東通過北方部分decapolis ，大概沿山腳了黎巴嫩，直到他來到東部的加利利。 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耶穌癒合，一聾啞，僱用一個儀式上更為詳盡，比他曾使用在任何他以前的奇蹟，在東部加利利人，大概不會遠離達爾馬努薩和magedan ，他聯儲4000人，除了兒童和婦女與七個麵包和幾個小的魚類外，其餘的碎片充填七籮。 The multitudes had listened for three days to the teaching of Jesus, previously to the miracle.在眾多聽取了3天，以基督的教導，以前的奇蹟。 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.儘管存在許多醫治演出耶穌，在這個征途上，對盲，啞，跛，殘廢，而在許多其他國家，法利賽和撒都該人，要求他為標誌，從天上，誘人的他。 He promised them the sign of Jonas the Prophet.他答應他們的符號的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.之後，耶穌和使徒們已經越過湖，他警告他們小心的尚基的法利賽，然後他們通過bethsaida julias那裡耶穌了視線，以一個瞎子。 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，我們找到耶穌在禁錮caesarea Philippi撰寫，而彼得自稱，他在基督裡的信仰，生命的上帝之子，並在其轉接到來自耶穌的承諾的權力鑰匙。 Jesus here predicts His passion, and about a week later is transfigured before Peter, James, and John, probably on the top of Mt.Thabor.耶穌在這裡預測，他的激情，約一個星期後，是變形前彼得，詹姆斯和約翰，大概就頂mt.thabor 。 On descending from the mountain, Jesus exorcizes the mute devil whom His disciples had not been able to expel.就降，從山上，耶穌exorcizes靜音魔鬼，其中他的弟子們沒有能夠驅逐。 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.他的彎曲的方式對capharnaum ，耶穌預言他的熱情，為第二次，並在全市發放致敬-錢為自己和彼得。 This occasions the discussion as to the greater in the kingdom of heaven, and the allied discourses.這個場合討論，以更廣泛，在天國，和盟軍論述。 Finally, Jesus refuses His brethren's invitation to go publicly to the Feast of Tabernacles in Jerusalem.最後，耶穌拒絕他的兄弟們的邀請去公開向住棚節是在耶路撒冷。
7. 7 。 Seventh Journey.第七旅。
Sept., AUC 781- December, 781. 9月， AUC為781 -1 2月， 7 81。 (Cf. Luke 9-13; Mark 10; Matthew 6, 7, 8, 10, 11, 12, 24; John 7-10) （參見路加福音9-13 ;商標10個;馬修6 ，第7 ，第8 ，第10 ，第11 ，第12 ， 24歲;約翰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.耶穌現在" ，堅定不移地定他的臉上去耶路撒冷" ，並作為撒瑪利亞會拒絕他的熱情款待，他的公司要採取東的約旦。 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.雖然仍然在加利利，但他拒絕了門徒的幾個半心半意的候選人，大約同一時間，他送往其他72 ，兩個2名，然後他的臉到每個城市和地點著他自己來。 Probably in the lower part of Peraea, the seventy-two returned with joy, rejoicing in the miraculous power that had been exercised by them.可能是在較低的部分peraea ， 72歸來的喜悅，歡欣，在神奇的力量已經行使他們。 It must have been in the vicinity of Jericho that Jesus answered the lawyer's question, "Who is my neighbour?"它必須是被在附近的傑里科耶穌回答律師的問題， "誰是我的鄰居" ？ by the parable of the Good Samaritan.由寓言的好撒瑪利亞人。 Next Jesus was received in the hospitable home of Mary and Martha, where He declares Mary to have chosen the better part.明年耶穌收到熱情好客的家佑和瑪莎，在那裡他宣布瑪麗，以選擇較好的一部分。 From Bethania He went to Jerusalem for the Feast of Tabernacles, where he became involved in discussions with the Jews.從bethania他來到耶路撒冷為住棚節，在那裡他成了參與討論與猶太人。 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.該文士和法利努力趕上他在服刑，他們要求他在宣判的情況下該名女子在通姦。 When Jesus had avoided this snare, He continued His discussions with the hostile Jews.當耶穌避開這個圈套，他續說他與敵對猶太人。 Their enmity was intensified because Jesus restored sight to a blind man on the Sabbath day.歷史恩怨是加大了，因為耶穌恢復了視線，以一個瞎子對安息日。 Jesus appears to have His stay in Jerusalem with the beautiful discourse on the Good Shepherd.耶穌似乎有他留在耶路撒冷與美麗的話語對善牧。 A little later He teaches His Apostles the Our Father, probably somewhere on Mt. Olivet.一點後，他教導他的門徒了我們的父親，可能是某處山科特。 On a subsequent missionary tour through Judea and Peraea He defends Himself against the charges of Pharisees, and reproves their hypocrisy.在隨後的傳教之旅，透過朱迪亞和peraea他辯護，對自己的收費法利，並譴責其虛偽。 On the same journey Jesus warned against hypocrisy, covetousness, worldly care; He exhorted to watchfulness, patience under contradictions, and to penance.對路程相同，耶穌警告不要虛偽， covetousness ，世俗關懷;他囑咐要警惕，耐心下，矛盾和懺悔。 About this time, too, He healed the woman who had the spirit of infirmity.大約在這個時候，太，他撫平了老婦人的精神，身體健康。
8. 8 。 Eighth Journey.第八屆征程。
December, AUC 781-February, 782. 12月， AUC為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. （參見路加福音13-17 ;約翰10:11 ）盛宴的奉獻帶來的耶穌又到耶路撒冷，並出現重大另一個討論與猶太人。 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.這是然後再傳教之旅通過peraea ，其間耶穌解釋了一些重要的觀點學說：有多少選，在選擇一個人的地方，在會議桌邊，來賓們被邀請，寓言偉大晚飯，堅定在天主服務的， parables的百羊，失去groat ，和浪子的兒子，對不公正的管家，潛水和拉撒路，該unmerciful僕人，除了當值的兄弟改正和療效的信心。 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.在此期間，也法利企圖嚇唬耶穌與menance的希律王的迫害;關於他的部分，耶穌癒合一個人有水腫，就安息日，而在會議桌邊，在眾議院中的某王子的法利賽。 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.最後瑪麗和Martha派信差去耶穌，要他來醫治他們的兄弟拉撒路;耶穌前往後兩天，並恢復他的朋友，他們已連續幾天在墳墓。 The Jews are exasperated over this miracle, and they decree Jesus must die for the people.猶太人憤怒這個奇蹟，而他們法令耶穌必須死為人民。 Hence He withdrew "into a country near the desert, unto a city that is called Ephrem".因此他退席" ，成為一個靠近沙漠，所不欲，一個城市就是所謂ephrem " 。
9. 9 。 Ninth Journey.第九屆征程。
February, AUC 782- Passover, 782.二月， AUC為782 -逾越節， 7 82。 (Cf. Luke 17-22; Mark 10, 14; Matthew 19-26; John 11, 12.) （參見路加福音17-22 ;商標10個， 14個;馬修19-26 ;約翰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.這最後的旅程了耶穌從ephrem向北經過撒瑪利亞，然後向東沿邊界的加利利到peraea ，然後向南通過peraea ，向西跨越約旦，通過傑里科， bethania山科特， bethphage ，最後來到耶路撒冷。 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，他治好十個麻風病人;一點後，他回答了提出的問題，由法利關於神的國度。 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.然後他呼籲有需要的持續不斷的祈禱，提出寓言的不公正評判;這裡也屬於寓言的pharisee和publican ，論婚姻，論態度教會對兒童，就有權使用致富為說明了這個故事的富人，年輕的統治者，並寓言勞動者在葡萄園。 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.之後，一開始他的路線走向耶路撒冷，他預言他的熱情，為第三次;詹姆斯和約翰出賣自己的野心，但他們教的真正標準偉大之處在教會裡。 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.在傑里科耶穌醫治兩個盲人男子，並接收懺悔扎霍伊斯該被這裡他建議，也寓言大事委託給公務員所掌握。
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我們找到耶穌在bethania山科特，由於客戶西蒙leper ;瑪麗主席意味著他的腳，和弟子在其唆使猶大是氣憤這個表面上看起來是浪費軟膏。 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 ，不要見耶穌只，但也拉撒路，因此祭司長認為殺人拉撒路太大。 On the following day Jesus solemnly entered Jerusalem and was received by the Hosanna cries of all classes of people.於翌日耶穌鄭重進入耶路撒冷，並受到了hosanna的呼聲各階層的人。 In the afternoon He met a delegation of Gentiles in the court of the Temple.在下午，他會見了代表團的外邦人，在法庭上的廟宇。 On Monday Jesus curses the barren fig tree, and during the morning He drives the buyers and sellers from the Temple.上週一耶穌詛咒荒蕪的無花果樹，並在早上他驅動的買方和賣方，從廟。 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.上週二奇妙的門徒在突然枯萎的無花果樹挑起自己的主人的指示，對療效的信念。 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.耶穌回答了敵人的'問題，以他的權力，然後他提出了寓言的兩個兒子，惡人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：政客們詢問是否是合法的敬意凱撒; scoffers詢問其妻子的女人，曾出現過幾次丈夫，會後復活;猶太神學家提出的問題：這是首個戒律，大誡命的法律呢？ Then Jesus proposes His last question to the Jews: "What think you of Christ? whose son is he?"當時，耶穌提出他的最後一個問題，向猶太人說： "有什麼想你的基督？ ，他的兒子是他" ？ This is followed by the eightfold woe against the Scribes and Pharisees, and by the denunciation of Jerusalem.這是其次是八倍災對文士和法利賽，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.最後基督的話在寺廟中被表達讚美為窮人服務的遺孀曾公開招股兩蟎儘管她的貧困。 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.耶穌結束了這一天所使用偽造的預言，關於銷毀在耶路撒冷，他的第二個未來，面向未來的判斷;這些預言都打斷寓言十個童女和人才。 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.上週三耶穌再次預言他的熱情，大概是在同一天，猶大取得他的同意猶太人出賣耶穌。
E. The Passion of Jesus: Its Preparation體育的激情耶穌：及其製劑
Jesus prepares His disciples for the Passion, He prepares Himself for the ordeal and His enemies prepare themselves for the destruction of Jesus.耶穌準備他的弟子為激情，他準備把自己的磨難和他的敵人作好準備，為銷毀耶穌。
1. 1 。 Preparation of the Apostles.製備的使徒。
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.耶穌準備他的使徒們的熱情所吃的逾越節羔羊，該機構的聖體聖事，伴隨儀式，和他的長篇論述，舉辦期間和之後，最後的晚餐。 Special mention should be made of the prediction of the Passion, and of the betrayal one of the Apostles and the denial by another.應當特別提到了預測的激情，對賣國的一個使徒和剝奪另一個。 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，和約翰準備在一個更特別的方式見證悲傷的耶穌山科特。
2. 2 。 Preparation of Jesus.製備的耶穌。
Jesus must have found an indirect preparation in all He did and said to strengthen His Apostles.耶穌必須找到一種間接的準備，在所有他那樣說，以鞏固他的門徒。 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.但準備工作是獨有的，他自己在地中，他的祈禱，在石窟他的痛苦，而天使來加強他。 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，他贊成使徒在開放時間內，他痛苦的鬥爭必須在有準備的，他也為徹底放棄，他很快就被體驗到。
3. 3 。 Preparation of the Enemies.製備的敵人。
Judas leaves the Master during the Last Supper.猶大離開師父，在最後的晚餐。 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.政務司鐸和法利賽草草收集支隊羅馬隊列駐守在城堡的安東妮亞，猶太聖殿-觀賞，而政府官員的廟宇。 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.這些都增加了若干有關人員和家屬的高神父，以及雜項眾多的狂熱分子與燈籠和火把，刀劍和棍棒的人，要按照領導的猶大。 They took Christ, bound Him, and led Him to the high-priest's house.他們的基督，約束他，並促使他向高牧師家中。
F. The Passion of Jesus: The Trial六，激情的耶穌：審判
Jesus was tried first before an ecclesiastical and then before a civil tribunal.耶穌首先嘗試之前的一個教會，然後才民事法庭。
1. 1 。 Before Ecclesiastical Court.前教會法庭。
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.教會審判包括基督的出庭前annas ，前caiphas ，並再次caiphas之前，他們似乎已經在採取行動，每個案件為團長公會。 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.猶太法院判定耶穌犯褻瀆，並譴責他死刑，但其程序都是非法的，由一個以上的觀點。 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.在審訊過程中發生了彼得的三重否定耶穌;耶穌是侮辱和嘲弄之間特別是第二次和第三次會議審議;之後，他的最後譴責猶大絕望，並會見了他的不幸逝世。
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.在民事審判中，也包括三個會議，第一屆會議之前，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.耶穌是不是被控褻瀆法院面前的比拉多，但隨著炒作的人，不許給敬意愷撒，並自稱為基督國王。 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.比拉多忽略了前兩個收費;第三，他認為無害的，當他看到耶穌並不索賠版稅在羅馬意義上的字。
But in order not to incur the odium of the Jewish leaders, the Roman governor sends his prisoner to Herod.但為了不招致odium的猶太人領袖時，羅馬總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.正如耶穌沒有幽默感的好奇心被希律，他被嘲笑和定於徒勞的，由tetrarch加利利和他的法院，並送回比拉多。
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.羅馬檢察院宣布囚犯無辜的，為第二次，但不是他設置免費的，好像給人另一種可選擇耶穌或barabbas他們逾越弗里德曼。 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.比拉多宣判無罪的耶穌為第三時間與更多的莊嚴儀式的洗他的雙手，他曾求助於第三方計劃消除自己的負擔，宣告了一個不公正的判決對他的囚犯。 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 ，從而消滅，就意味著人類可以做到這一點，任何希望耶穌能達到以皇家的尊嚴。 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.但即使這一裝置流產，比拉多允許他的政治野心勝過他的意識明顯正義;他譴責耶穌被釘在十字架上。
G. The Passion of Jesus: His Death g.激情的耶穌：他的逝世
Jesus carried His Cross to the place of execution.耶穌進行他的十字架來代替執行。 Simon of Cyrene is forced to assist Him in bearing the heavy burden.西蒙的昔蘭尼是被迫協助他承受沉重的負擔。 On the way Jesus addresses his last words to the weeping women who sympathized with His suffering.對未來路向耶穌地址，他的最後一句話，給了哭泣的婦女們，他們相互同情他的痛苦。 He is nailed to the Cross, his garments are divided, and an inscription is placed over His head.他被釘在十字架上，他的服裝是劃分，並題詞是放在他的頭部。 While His enemies mock Him, He pronounces the well-known "Seven Words".而他的敵人諷刺他時，他判決了著名的"七字" 。 Of the two robbers crucified with Jesus, one was converted, and the other died impenitent.該兩名劫匪被釘十字架的耶穌，一人被轉化過來，與其他死亡impenitent 。 The sun was darkened, and Jesus surrendered His soul into the hands of His Father.太陽漆黑的，和耶穌交出他的靈魂進入交給他的父親。 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.面紗的廟宇是租一分為二，地球為之驚慌，岩石四分五裂，許多機構的聖人了睡出現，而且似乎很多。 The Roman centurion testified that Jesus was indeed the Son of God.羅馬百人作證說，耶穌確實是上帝的兒子。 The Heart of Jesus was pierced so as to make sure of His death.心臟耶穌被戳穿等，以確保他的死因。 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.神聖的屍體被採取從十字架上，由約瑟夫arimathea和尼哥底母，被安葬在新的墳墓的約瑟夫，並安息日臨近。
H. The Glory of Jesus八，榮耀耶穌
After the burial of Jesus, the holy women returned and prepared spices and ointments.後安葬耶穌的，神聖的婦女返回，並準備香料和藥膏。 The next day, the chief priests and Pharisees made the sepulchre secure with guards, sealing the stone.第二天，祭司長和法利賽取得了墳墓安全警衛，密封石頭。 When the Sabbath was passed, the holy women brought sweet spices that they might anoint Jesus.當安息日獲得通過，教廷婦女帶來的甜香料等，他們可能傅油耶穌。 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.但耶穌玫瑰早在第一天的一周，有一個大地震，一個天使的後裔天吃飯的局面，恢復了石頭。 The guards were struck with terror, and became as dead men.看守被恐怖，並成為死亡的男子。 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.到達墳墓聖地女子被發現墳墓空;瑪麗magdalen然告訴使徒彼得和約翰，而另一名婦女告訴一位天使說，上帝出現了從死裡復活。 Peter and John hasten to the sepulchre, and find everything as Magdalen has reported.彼得和約翰趕緊墳墓，並找到一切magdalen報導。 Magdalen too returns, and, while weeping at the sepulchre, is approached by the arisen Saviour Who appears to her and speaks with her. magdalen太多的回報，而哭泣，在墳墓，是接近所產生的救世主，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.就在同一天耶穌出現了向其他聖地婦女，以彼得，向兩個弟子，他們以非政府，和所有的使徒除托馬斯。 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.一個星期後，他似乎是所有的使徒，托馬斯包括在內;後來還是他出現在附近的加利利湖的genesareth七個弟子，就在山中加利利，以眾多的弟子，以詹姆斯，並最終向他的弟子們對摩科特何時他躋身於天堂。 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.但這些幻影不排氣紀錄的福音，根據耶穌基督所顯示出的生還後，他的熱情是由許多證據， 40天呈現給弟子，並談到神的國度。
Publication information Written by AJ Maas.出版信息所作的AJ馬斯。 Transcribed by Joseph P. Thomas.轉錄由約瑟夫體育托馬斯。 In Memory of Archbishop Mathew Kavukatt The Catholic Encyclopedia, Volume VIII.在記憶的大主教馬修kavukatt天主教百科全書，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
This subject presentation in the original English language這一主題演講，在原有的英語