The Magi (singular: Magus) were the priestly hierarchy of ancient Zoroastrianism.賢士（奇異： magus ）分別為司鐸層次的古代zoroastrianism 。 The name was originally that of the tribe to which they belonged.名字本來是說，該部落以他們所屬的。 Like the Brahmans of India, the Magi were keepers of the cult and of sacrificial power and exercised considerable political power while Zoroastrianism was the state religion of Persia.像brahmans的印度，賢士被蛇崇拜和祭祀的權力和行使相當大的政治權力，而zoroastrianism為國教的波斯。
In the Hellenistic world the name magi was applied to Eastern astrologers and interpreters of dreams, men considered "wise in the things of God."在希臘化世界的名字賢士適用於東部算命者和口譯員的夢想，男人認為是"明智的，在事情的上帝" 。 (Hence the derivation of the word magic.) It is in this sense that the name came to be applied to the "wise men from the East" who followed the star to Bethlehem to worship the infant Jesus, presenting him with gifts of frankincense, gold, and myrrh (Matt. 2). （因此得出的字魔術） ，它是在這個意義上的名字開始被應用到"智者從東方" ，他們跟隨明星伯利恆，以供奉嬰兒耶穌，為他送上禮物的乳香，黃金和沒藥。 （ 2 ） 。 Later tradition called them kings and named them Gaspar, Melchior, and Balthazar.後來傳說他們所謂的國王和點名加斯帕爾，梅爾希奧，及Balthazar 。 The Christian church honors them as the first Gentiles to believe in Christ and celebrates their visit by the feast of Epiphany.基督教教會的榮譽，他們作為第一個外邦人相信，在基督裡，並慶祝其訪問的節日頓悟。
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(Plural of Latin magus; Greek magoi). （複數的拉丁語magus ;希臘語magoi ） 。
The "wise men from the East" who came to adore Jesus in Bethlehem (Matthew 2). "智者從東方"的人來崇拜耶穌在伯利恆（馬太2 ） 。 Rationalists regard the Gospel account as fiction; Catholics insist that it is a narrative of fact, supporting their interpretation with the evidence of all manuscripts and versions, and patristic citations.理性方面福音帳戶小說;天主教徒堅持認為，這是一個敘述的事實，支持他們的解釋與證據的全部手稿和版本，並教父嘉獎。 All this evidence rationalists pronounce irrelevant; they class the story of the Magi with the so-called "legends of the childhood of Jesus", later apocryphal additions to the Gospels.這一切都證明理性字正腔圓無關;階級，他們的故事賢士同所謂的"傳說中的童年耶穌" ，後來猜測增添了福音。 Admitting only internal evidence, they say, this evidence does not stand the test of criticism.承認只有內部證據，他們說，這方面的證據並不經得起任何風浪的考驗批評。
John and Mark are silent.約翰和馬克都保持沉默。 This is because they begin their Gospels with the public life of Jesus.這是因為他們開始對福音與市民耶穌的生命。 That John knew the story of the Magi may be gathered from the fact that Irenaeus (Adv. Haer., III, ix, 2) is witness to it; for Irenaeus gives us the Johannine tradition.約翰知道這個故事的賢士，可蒐集到的事實，即愛任紐（ adv. haer ，三，九， 2 ） ，是見證了它;愛任紐，使我們johannine傳統。
Luke is silent.盧克是沉默。 Naturally, as the fact is told well enough by the other synoptics.自然，作為一個事實，就是告訴做得不夠好，由其他synoptics 。 Luke tells the Annunciation, details of the Nativity, the Circumcision, and the Presentation of Christ in the Temple, facts of the childhood of Jesus which the silence of the other three Evangelists does not render legendary.盧克告訴annunciation ，詳細的nativity ，割禮，並介紹基督在聖殿中，事實的童年的耶穌，其中沉默的其他三個福音並不能令傳奇。
Luke contradicts Matthew and returns the Child Jesus to Nazereth immediately after the Presentation (Luke 2:39).盧克互相矛盾，馬修和效益兒童耶穌拿撒勒後，立即進行簡報（路加福音2時39分） 。 This return to Nazareth may have been either before the Magi came to Bethlehem or after the exile in Egypt.這次重返拿撒勒可能已經不是以前賢士來到伯利恆，或者後流亡埃及。 No contradiction is involved.沒有矛盾的是參與。
The subject will be treated in this article under the two divisions:這個問題會在對待在這篇文章中，根據兩個部門：
I. Who the Magi were;一，誰是賢士;
II.二。 The Time and Circumstances of their Visit.時間和情況，他們的訪問。
I. WHO THE MAGI WERE一，誰是賢士人
A. Non-Biblical Evidence答：非聖經的證據
We may form a conjecture by non-Biblical evidence of a probable meaning to the word magoi.我們可能會形成一個猜想由非聖經中的證據，就可能會有意義，並使之詞magoi 。 Herodotus (I, ci) is our authority for supposing that the Magi were the sacred caste of the Medes.希羅多德（一， CI ）的，是我們的權力假設賢士被神聖種姓的medes 。 They provided priests for Persia, and, regardless of dynastic vicissitudes, ever kept up their dominating religious influence.他們提供的祭司為波斯，而且，無論朝代的興衰沉浮，任何時候都保持了自己的主導宗教的影響力。 To the head of this caste, Nergal Sharezar, Jeremias gives the title Rab-Mag, "Chief Magus" (Jeremiah 39:3, 39:13, in Hebrew original - Septuagint and Vulgate translations are erroneous here).到頭部的這種種姓，涅伽爾sharezar ， jeremias賦予標題Rab的德馬格， "行政magus " （耶利米39:3 ， 39:13 ，在希伯來語原-s eptuagint和v ulgate翻譯都是錯誤這裡） 。 After the downfall of Assyrian and Babylonian power, the religion of the Magi held sway in Persia.後下台的亞述和巴比倫的權力，宗教的賢士舉行擺動，在波斯。 Cyrus completely conquered the sacred caste; his son Cambyses severely repressed it.居魯士完全征服了神聖的種姓制度，他的兒子cambyses嚴厲鎮壓。 The Magians revolted and set up Gaumata, their chief, as King of Persia under the name of Smerdis.該襖教徒反抗，並成立高馬他，他們的行政，為國王波斯的名義下， smerdis 。 He was, however, murdered (521 BC), and Darius became king.然而，他謀殺（公元前521 ） ，和大流士成為國王。 This downfall of the Magi was celebrated by a national Persian holiday called magophonia (Her., III, lxiii, lxxiii, lxxix).這個沒落的賢士慶祝活動由一個國家波斯語假日所謂magophonia （ her. ，三， lxiii ， lxxiii ， lxxix ） 。 Still the religious influence of this priestly caste continued throughout the rule of the Achaemenian dynasty in Persia (Ctesias, "Persica", X-XV); and is not unlikely that at the time of the birth of Christ it was still flourishing under the Parthian dominion.還是宗教的影響，這聖種姓繼續在全國各地的統治地位achaemenian王朝在波斯（ ctesias ， " persica " ， X代表- XV ）號決議，以及是不是不太可能，在時間的基督誕生，它仍在蓬勃發展下，帕提亞人Dominion的。 Strabo (XI, ix, 3) says that the Magian priests formed one of the two councils of the Parthian Empire.斯特拉博（十一，九， 3 ）表示，該magian神職人員組成的兩個市政局的帕提亞人的帝國。
B. Biblical Evidence乙聖經的證據
The word magoi often has the meaning of "magician", in both Old and New Testaments (see Acts 8:9; 13:6, 8; also the Septuagint of Daniel 1:20; 2:2, 2:10, 2:27; 4:4; 5:7, 5:11, 5:15).字magoi往往有所指的"魔術師"中，無論是新與舊的見證（見行為8時09分; 13時06分， 8名;也是septuagint丹尼爾1:20 ; 2:2 ， 2時10分， 2 ：第27條; 4時04分; 5時07分， 5時11分，下午5時15 ） 。 St. Justin (Tryph., lxxviii), Origen (Cels., I, lx), St. Augustine (Serm. xx, De epiphania) and St. Jerome (In Isa., xix, 1) find the same meaning in the second chapter of Matthew, though this is not the common interpretation.聖賈斯汀（ tryph. ， lxxviii ） ，淵源（ cels.來說，我和LX ）號，聖奧古斯丁（ serm.某，德epiphania ）和聖杰羅姆（伊薩， 19 ， 1 ）尋找相同的意義，在第二章的馬修，雖然這是不常見的釋義。
C. Patristic Evidence三教父證據
No Father of the Church holds the Magi to have been kings.沒有父親的教堂舉行賢士已被國王隊。 Tertullian ("Adv. Marcion.", III, xiii) says that they were wellnigh kings (fere reges), and so agrees with what we have concluded from non-Biblical evidence.戴爾都良（ "副marcion " ，三，十三）說，他們wellnigh國王（幾乎reges ） ，並同意與我們的結論是，從非聖經的證據。 The Church, indeed, in her liturgy, applies to the Magi the words: "The kings of Tharsis and the islands shall offer presents; the kings of the Arabians and of Saba shall bring him gifts: and all the kings of the earth shall adore him" (Psalm 71:10).教會的，而事實上，在她的禮儀中，適用於賢士的話： "國王的塔爾西斯及離島應當給予禮物;國王的阿拉伯人和薩巴將會把他的禮物：和所有國王的地球應崇拜他" （詩篇71:10 ） 。 But this use of the text in reference to them no more proves that they were kings than it traces their journey from Tharsis, Arabia, and Saba.但這種使用該文本，在談到他們沒有更證明了他們的國王比，它的痕跡，他們的旅程從塔爾西斯，阿拉伯，並薩巴。 As sometimes happens, a liturgical accommodation of a text has in time come to be looked upon by some as an authentic interpretation thereof.有時發生時，一個禮儀住宿的一個文本已在時間來照顧後，由一些作為一個真實的解釋。 Neither were they magicians: the good meaning of magoi, though found nowhere else in the Bible, is demanded by the context of the second chapter of St. Matthew.既不是被他們魔術師：好的意思magoi ，雖然發現無處可在聖經中，是所要求的背景下，第二章的聖馬太。 These Magians can have been none other than members of the priestly caste already referred to.這些襖教徒，可一直沒有人比其他成員對司鐸種姓已經提及。 The religion of the Magi was fundamentally that of Zoroaster and forbade sorcery; their astrology and skill in interpreting dreams were occasions of their finding Christ.宗教的賢士，是從根本上說的zoroaster並禁止巫術，他們的占星術和技巧，在詮釋夢想的人的場合，他們找到基督。 (See THEOLOGICAL ASPECTS OF THE AVESTA.) （見神學方面的avesta ） 。
The Gospel narrative omits to mention the number of the Magi, and there is no certain tradition in this matter. 福音敘述略去更遑論有多少賢士，並沒有一定的傳統，在這件事。 Some Fathers speak of three Magi; they are very likely influenced by the number of gifts.有些父親講三賢士，他們很可能會受到若干禮物。 In the Orient, tradition favours twelve.在世界的東方，傳統，有利於達到12例。 Early Christian art is no consistent witness:早期基督教藝術是沒有一貫的見證：
a painting in the cemetery of Sts.一幅畫在公墓的STS 。 Peter and Marcellinus shows two;彼得和marcellinus顯示兩;
one in the Lateran Museum, three;一個在lateran博物館，三名;
one in the cemetery of Domitilla, four;一個設在公墓的多米蒂娜，四名;
a vase in the Kircher Museum, eight (Marucchi, "Eléments d'archéologie chrétienne", Paris, 1899, I 197).花瓶在kircher博物館，八（ marucchi ， " eléments -a rchéologie基督教" ，巴黎， 1 899年，我1 97） 。
The names of the Magi are as uncertain as is their number.姓名賢士是不明朗時，因為是自己的號碼。 Among the Latins, from the seventh century, we find slight variants of the names, Gaspar, Melchior, and Balthasar; the Martyrology mentions St. Gaspar, on the first, St. Melchior, on the sixth, and St. Balthasar, on the eleventh of January (Acta SS., I, 8, 323, 664).其中拉丁人，從公元7世紀，我們發現有輕微的變體的名稱，加斯帕爾，梅爾希奧， balthasar ; martyrology提到聖加斯帕爾，關於第一點，聖梅爾希奧，第六，和聖balthasar ，就第十一屆一月（委員會的SS 。來說，我和8 ， 323 ， 664 ） 。 The Syrians have Larvandad, Hormisdas, Gushnasaph, etc.; the Armenians, Kagba, Badadilma, etc. (Cf. Acta Sanctorum, May, I, 1780).敘利亞人有larvandad ， hormisdas ， gushnasaph等;亞美尼亞人， kagba ， badadilma等（參見學報sanctorum ，可以的話，我， 1780 ） 。 Passing over the purely legendary notion that they represented the three families which are decended from Noah, it appears they all came from "the east" (Matthew 2:1, 2, 9).在經過了純粹的傳奇概念，即他們所代表的三個家庭都是decended挪亞，看來他們都來自"東方" （馬太2:1 ， 2 ， 9 ） 。 East of Palestine, only ancient Media, Persia, Assyria, and Babylonia had a Magian priesthood at the time of the birth of Christ.東巴勒斯坦，只有古代的媒體，波斯， assyria ，巴比倫王國進行了magian神職人員在的時候，耶穌的誕生。 From some such part of the Parthian Empire the Magi came.從一些諸如部分的帕提亞人帝國賢士來了。 They probably crossed the Syrian Desert, lying between the Euphrates and Syria, reached either Haleb (Aleppo) or Tudmor (Palmyra), and journeyed on to Damascus and southward, by what is now the great Mecca route (darb elhaj, "the pilgrim's way"), keeping the Sea of Galilee and the Jordan to their west till they crossed the ford near Jericho.他們很可能越過敘利亞沙漠，躺之間的幼發拉底河與敘利亞達成要么haleb （阿勒頗）或tudmor （巴爾米拉） ，並就旅到大馬士革，並向南，由是什麼，現在大麥加路線（ darb elhaj ， "朝聖者的方式" ） ，保持海上的加利利和約旦向他們西到他們越過福特傑里科附近。 We have no tradition of the precise land meant by "the east".我們沒有傳統，確切地是指由"東方" 。 It is Babylon, according to St. Maximus (Homil. xviii in Epiphan.); and Theodotus of Ancyra (Homil. de Nativitate, I, x); Persia, according to Clement of Alexandria (Strom., I xv) and St. Cyril of Alexandria (In Is., xlix, 12); Aribia, according to St. Justin (Cont. Tryphon., lxxvii), Tertullian (Adv. Jud., ix), and St. Epiphanius (Expos. fidei, viii).這是巴比倫，據聖鮃（ homil.第十八在epiphan ） ;和西奧多托斯的安該拉（ homil.德nativitate ，我，十） ;波斯，根據克萊門特的亞歷山德里亞（ strom. ，我XV ）號決議和St 。西里爾亞歷山大（是， xlix ， 12 ） ; aribia ，根據聖賈斯汀（續tryphon ， lxxvii ） ，戴爾都良（ adv. jud ，第九） ，和聖epiphanius （ expos.信，第八條） 。
II.二。 TIME AND CIRCUMSTANCES OF THEIR VISIT時間和情況的訪問
The visit of the Magi took place after the Presentation of the Child in the Temple (Luke 2:38).這次訪問的賢士發生後，介紹孩子在寺廟（路加福音2時38分） 。 No sooner were the Magi departed than the angel bade Joseph take the Child and its Mother into Egypt (Matthew 2:13).沒有遲早被賢士離開比天使招約瑟夫採取兒童及其母親到埃及（馬太2時13分） 。 Once Herod was wroth at the failure of the Magi to return, it was out of all question that the presentation should take place.一旦被希律怒意，在失敗的賢士，以作為回報，它是淘汰所有議題陳述應該進行。 Now a new difficulty occurs: after the presentation, the Holy Family returned into Galilee (Luke 2:39).現在，一個新的困難出現：在介紹時，聖家返回到加利利（路加福音2時39分） 。 Some think that this return was not immediate.有些人認為，這回是不是立竿見影。 Luke omits the incidents of the Magi, flight into Egypt, massacare of the Innocents, and return from Egypt, and takes up the story with the return of the Holy Family into Galilee.盧克忽略了事件的賢士，飛行到埃及， massacare的無辜者，並返回來自埃及，並編造故事與回報的聖家到加利利。 We prefer to interpret Luke's words as indicating a return to Galilee immediately after the presentation.我們寧願去解釋路加的話，因為這表明返回加利利後，立即在會上講話。 The stay at Nazareth was very brief.該留在拿撒勒是很簡短。 Thereafter the Holy Family probably returned to abide in Bethlehem.此後聖家庭可能回到住在伯利恆。 Then the Magi came.然後賢士來了。 It was "in the days of King Herod" (Matthew 2:1), ie before the year 4 BC (AUC 750), the probable date of Herod's death at Jericho.這是"在天的希律王" （馬太2:1 ） ，即在今年年底之前在公元前四（聯合自衛軍750 ） ，大概日期的希律王死在傑里科。 For we know that Archelaus, Herod's son, succeeded as ethnarch to a part of his father's realm, and was deposed either in his ninth (Josephus, Bel. Jud., II, vii, 3) or tenth (Josephus, Antiq., XVII, xviii, 2) year of office during the consulship of Lepidus and Arruntius (Dion Cassis, lv, 27), ie, AD 6.我們知道在這個archelaus ，希律王的兒子，繼任為ethnarch來的一部份，他父親的境界，被廢黜要么在他的第九屆（約瑟夫，比利時。 jud 。第一，二，七， 3 ）項或第十屆（約瑟夫， antiq ，十七， 18 ， 2 ）一年的辦公室在consulship的lepidus和arruntius （席琳迪翁cassis ，呂， 27 ） ，即公元6 。 Moreover, the Magi came while King Herod was in Jerusalem (vv. 3, 7), not in Jericho, ie, either the beginning of 4 BC or the end of 5 BC Lastly, it was probably a year, or a little more than a year, after the birth of Christ.此外，賢士前來，而國王希律是在耶路撒冷（ vv. 3日， 7日） ，而不是在傑里科的，即無論是年初四公元前或結束5公元前最後，它可能是一年，或略多於一年後，耶穌的誕生。 Herod had found out from the Magi the time of the star's appearance.希律已經找到了從賢士的時候，明星的外表。 Taking this for the time of the Child's birth, he slew the male children of two years old and under in Bethlehem and its borders (v. 16).同時，這對於當時的孩子出生時，他轉換了男性兒童兩周歲以下的在伯利恆及其邊界（五16 ） 。 Some of the Fathers conclude from this ruthless slaughter that the Magi reached Jerusalem two years after the Nativity (St. Epiphanius, "Haer.", LI, 9; Juvencus, "Hist. Evang.", I, 259).有些父親結束，從這個殘酷的屠殺賢士達成耶路撒冷兩年後， nativity （聖epiphanius ， " haer " ，李， 9歲; juvencus ， "歷史。埃旺" ，我， 259 ） 。 Their conclusion has some degree of probability; yet the slaying of children two years old may possibly have been due to some other reason - for instance, a fear on Herod's part that the Magi had deceived him in the matter of the star's appearance or that the Magi had been deceived as to the conjunction of that appearance with the birth of the Child.他們的結論有某種程度的概率，但並殺害兒童二年舊，可能已因其他原因-例如，害怕對希律王的一部分，即賢士曾欺騙他，在這件事的明星的外表或者說，賢士已被欺騙，以結合這外觀與子女出生。 Art and archeaology favour our view.藝術與archeaology贊成我們的看法。 Only one early monument represents the Child in the crib while the Magi adore; in others Jesus rests upon Mary's knees and is at times fairly well grown (see Cornely, "Introd. Special. in NT", p.203).只有一個早期的紀念碑，代表了兒童在嬰兒床，而賢士崇拜，在另一些耶穌休息後，小麗的膝蓋，並在時代比較好，成長（見cornely ， " introd特別在新台幣" ， p.203 ） 。
From Persia, whence the Magi are supposed to have come, to Jerusalem was a journey of between 1000 and 1200 miles.從波斯，何時賢士是要來的，以耶路撒冷之旅的1000和1200公里。 Such a distance may have taken any time between three and twelve months by camel.這樣的距離，可採取任何時間介乎三至十二個月，由駱駝。 Besides the time of travel, there were probably many weeks of preparation.除了時間的旅行，有可能是多星期的準備。 The Magi could scarcely have reached Jerusalem till a year or more had elapsed from the time of the apperance of the star.賢士可以幾乎已達到耶路撒冷到一年或一年多過去了，從時間，外觀星。 St. Augustine (De Consensu Evang., II, v, 17) thought the date of the Epiphany, the sixth of January, proved that the Magi reached Bethlehem thriteen days ofter the Nativity, ie, after the twenty-fifth of December.聖奧古斯丁（德consensu埃旺，第二，五， 17 ）思想之日起的頓悟，第六一月，證明賢士達成伯利恆thriteen天大多在nativity ，即經過第二十五屆十二月三十一日止。 His argument from liturgical dates was incorrect.他的論點，從禮儀的日期是不正確。 Neither liturgical date is certainly the historical date.既不禮儀日期是一定歷史日期。 (For an explanation of the chronological difficulties, see Chronology, Biblical, Date of the Nativity of Jesus Christ.) In the fourth century the Churches of the Orient celebrated the sixth of January as the feast of Christ's Birth, the Adoration by the Magi, and Christ's Baptism, whereas, in the Occident, the Birth of Chirst was celebrated on the twenty-fifth of December. （對此做出解釋的時間順序排列的困難，見年表，聖經，日期的nativity耶穌基督） ，在第四世紀教會的東方慶祝第六月1日作為節日的基督的誕生，朝拜由賢士，和基督的洗禮，而在西方，誕生chirst慶祝第二十二屆十二月三十一日止。 This latter date of the Nativity was introduced into the Church of Antioch during St. Chrysostom's time (PG, XLIX, 351), and still later into the Churches of Jerusalem and Alexandria.這後者日期的nativity引入到教會安提在聖金口的時候公司（ PG ， xlix ， 351 ） ，以及後來進入教堂的耶路撒冷和亞歷山大。
That the Magi thought a star led them on, is clear from the words (eidomen gar autou ton astera) which Matthew uses in 2:2.這賢士以為明星帶領他們，是明確的，從字（ eidomen明嘉autou噸astera ） ，其中馬修用途在2:2 。 Was it really a star?是不是真的明星？ Rationalists and rationalistic Protestants, in their efforts to escape the supernatural, have elaborated a number of hypotheses:理性和理性的新教徒，他們努力擺脫超自然的，都制訂了若干假設：
The word aster may mean a comet; the star of the Magi was a comet.字紫菀可能意味著彗星;明星賢士是一顆彗星。 But we have no record of any such comet.但我們有沒有記錄任何這類彗星。
The star may have been a conjunction of Jupiter and Saturn (7 BC), or of Jupiter and Venus (6 BC).星可能是一個結合的木星和土星（ 7 BC ）的，或木星和金星（ 6 BC ）的。
The Magi may have seen a stella nova, a star which suddenly increases in magnitude and brilliancy and then fades away.賢士可以看到斯特拉，新的明星，突然增加的幅度和光芒，然後留下空缺。
These theories all fail to explain how "the star which they had seen in the east, went before them, until it came and stood over where the child was" (Matthew 2:9). 這些理論都無法解釋如何"小星星，其中，他們看到在東部地區，來到面前，直到它來到，站在哪裡，孩子" （馬太2時09分） 。 The position of a fixed star in the heavens varies at most one degree each day.位置固定的一顆星，天異，最多1度每一天。 No fixed star could have so moved before the Magi as to lead them to Bethlehem; neither fixed star nor comet could have disappeared, and reappeared, and stood still.沒有固定的明星可以有感動，才賢士，以帶領他們到伯利恆;既不是恆星也不是彗星可能已經消失，並重新出現，並停滯不前。 Only a miraculous phenomenon could have been the Star of Bethlehem.只是一個神奇的現象，可能會被恆星的伯利恆。 it was like the miraculous pillar of fire which stood in the camp by night during Israel's Exodus (Exodus 13:21), or to the "brightness of God" which shone round about the shepherds (Luke 2:9), or to "the light from heaven" which shone around about the stricken Saul (Acts 9:3).它像神奇的火柱，其中站在營晚在以色列的出埃及記（出埃及記13時21分） ，或"亮度上帝" ，照耀著一輪關於牧羊人（路加福音2時09分） ，或者"光從天上" ，一步步靠近約受災娑羅雙樹（使徒行9:3 ） 。
The philosophy of the Magi, erroneous though it was, led them to the journey by which they were to find Christ.哲學賢士，錯誤的，雖然這是導致他們的征途上，由他們來尋找基督。 Magian astrology postulated a heavenly counterpart to complement man's earthly self and make up the complete human personality. magian星象假設是天堂的對口單位，以補充人的俗世的自律和彌補完整的人的人格。 His "double" (the fravashi of the Parsi) developed together with every good man until death united the two.他的"倍增器" （ fravashi的parsi ）共同發展，與每一個好人，直到死亡為止，美國的兩個。 The sudden appearance of a new and brilliant star suggested to the Magi the birth of an important person.突然出現一個新的和燦爛的明星，建議賢士的誕生，一個重要的人。 They came to adore him - ie, to acknowledge the Divinity of this newborn King (vv. 2, 8, 11).他們來崇拜他-即，承認神的這片新生的國王（ v v.2日， 8日， 1 1） 。 Some of the Fathers (St. Irenaeus, "Adv. Haer.", III, ix, 2; Progem. "in Num.", homil. xiii, 7) think the Magi saw in "his star" a fulfilment of the prophesy of Balaam: "A star shall rise out of Jacob and a sceptre shall spring up from Israel" (Numbers 24:17).有些父親（聖愛任紐， "副haer " ，第三，第九， 2 ; progem "序號" ， homil第十三7 ）認為賢士看到，在"他的明星"實現的預言對balaam ： "明星須起立出雅各布和權杖應春，由以色列" （號碼24:17 ） 。 But from the parallelism of the prophesy, the "Star" of Balaam is a great prince, not a heavenly body; it is not likely that, in virtue of this Messianic prophesy, the Magi would look forward to a very special star of the firmament as a sign of the Messias.但是從並行的預言， "明星"的balaam是一個偉大的王子，而不是一個天朝體，它是不太可能，憑藉這個救世主預言，賢士將期待著一個非常特殊的明星的firmament作為一種標誌的messias 。 It is likely, however, that the Magi were familiar with the great Messianic prophesies.這是有可能，但是，賢士熟悉偉大救世主的預言。 Many Jews did not return from exile with Nehemias.許多猶太人不回來流亡政府與內赫米亞斯。 When Christ was born, there was undoubtedly a Hebrew population in Babylon, and probably one in Persia.當基督誕生了，有無疑是一個希伯來語人口在巴比倫，並可能在一個波斯。 At any rate, the Hebrew tradition survived in Persia.無論如何，在希伯來傳統存活在波斯。 Moreover, Virgil, Horace, Tacitus (Hist., V, xiii), and Suetonius (Vespas., iv) bear witness that, at the time of the birth of Christ, there was throughout the Roman Empire a general unrest and expectation of a Golden Age and a great deliverer.此外，維爾吉爾，賀拉斯，塔西佗（ hist. ，五，十三） ，蘇埃托尼烏斯（ vespas. ，四卷）見證說，在當時的基督誕生，是整個羅馬帝國的普遍不安和期待，一黃金時代一個偉大的投遞。 We may readily admit that the Magi were led by such hebraistic and gentile influences to look forward to a Messias who should soon come.我們可以輕易承認賢士分別由這種hebraistic和gentile影響，以期待一個messias誰應即將到來。 But there must have been some special Divine revelation whereby they knew that "his star" meant the birth of a king, that this new-born king was very God, and that they should be led by "his star" to the place of the God-King's birth (St. Leo, Serm. xxxiv, "In Epiphan." IV, 3).但前提必須是有一些特殊的神聖啟示，讓他們知道" ，他的明星， "這就是誕生一個國王，這個新出生的國王很神，他們應得到領導的"他的明星" ，以取代該上帝王國的誕生（聖利奧，血清第三十四" ，在epiphan "四， 3 ） 。 The advent of the Magi caused a great stir in Jerusalem; everybody, even King Herod, heard their quest (v. 3).來臨賢士引起了很大的轟動，在耶路撒冷，每一個人，即使是國王希律，聽到了他們的追求（五3 ） 。 Herod and his priests should have been gladdened at the news; they were saddened.希律和他的牧師應該已經痛，在今天舉行的新聞，他們難過。 It is a striking fact that the priests showed the Magi the way, but would not go that way themselves.這是一個驚人的事實，即祭司顯示賢士路，但不會以這種方式本身。 The Magi now followed the star some six miles southward to Bethlehem, "and entering into the house [eis ten oikian], they found the child" (v. 11).賢士其次，現在的明星有些6英里南下到伯利恆" ，並進入眾議院[ EIS的十大oikian ]時，他們發現孩子" （五11 ） 。 There is no reason to suppose, with some of the Fathers (St. Aug., Serm. cc, "In Epiphan.", I, 2), that the Child was still in the stable.因而是沒有任何理由去假定，有的父親（聖8月，血清。消委會" ，在epiphan 。 " ，我想， 2 ） ，該名兒童仍處於穩定。 The Magi adored (prosekynesan) the Child as God, and offered Him gold, frankincense, and myrrh.賢士崇拜（ prosekynesan ）兒童作為上帝，並提供他黃金，乳香和沒藥。 The giving of gifts was in keeping with Oriental custom.授受禮物的，是符合東方人的習慣。 The purpose of the gold is clear; the Child was poor.為了金牌是明確的;女嬰是窮人。 We do not know the purpose of the other gifts.我們不知道的目的，至於其他的禮物。 The Magi probably meant no symbolism.賢士可能是指沒有任何的象徵意義。 The Fathers have found manifold and multiform symbolic meanings in the three gifts; it is not clear that any of these meanings are inspired (cf. Knabenbauer, "in Matth.", 1892).父親找到了多方面，多形式的象徵意義在三個禮物，它是沒有明確規定，任何這類的意義是啟發（參見knabenbauer " ，在matth " ， 1892年） 。
We are certain that the Magi were told in sleep not to return to Herod and that "they went back another way into their country" (v. 12).我們確信，賢士被告知在睡眠中不再返回被希律說什麼" ，他們回去另一種方式進入自己的國家" （五12 ） 。 This other way may have been a way to the Jordan such as to avoid Jerusalem and Jericho; or a roundabout way south through Beersheba, then east to the great highway (now the Mecca route) in the land of Moab and beyond the Dead Sea.這倒可能是一個途徑向約旦等，以避免耶路撒冷和傑里科，或迂迴的方式，通過南方貝爾謝巴，然後到東大公路（現稱麥加航線） ，在土地的單抗及以後的死海。 It is said that after their return home, the Magi were baptized by St. Thomas and wrought much for the spread of the Faith in Christ.有消息稱，他們返國後家，賢士的洗禮，聖托馬斯和緊張得要命，花太多時間作擴散範圍在基督裡的信仰。 The story is traceable to an Arian writer of not earlier than the sixth century, whose work is printed, as "Opus imperfectum in Matthæum" among the writings of St. Chrysostom (PG, LVI, 644).故事追溯至某阿里安作家的不早於第六世紀，他們的工作是印，為"一部imperfectum在matthæum "中的著作聖金口公司（ PG ， 56 ， 644 ） 。 This author admits that he is drawing upon the apocryphal Book of Seth, and writes much about the Magi that is clearly legendary.筆者承認自己是依靠猜測書中的塞思庫，並寫入了很多賢士這顯然是具有傳奇色彩。 The cathedral of Cologne contains what are claimed to be the remains of the Magi; these, it is said, were discovered in Persia, brought to Constantinople by St. Helena, transferred to Milan in the fifth century and to Cologne in 1163 (Acta SS., I, 323).大教堂的科隆包含哪些聲稱自己的遺骸賢士;這些，有人說，被發現在波斯，提請君士坦丁堡由聖赫勒拿島，轉往米蘭在五世紀和科隆1163 （學報的SS ，一， 323 ） 。
Publication information Written by Walter Drum.出版信息寫沃爾特鼓。 Transcribed by John Szpytman.轉錄約翰szpytman 。 The Catholic Encyclopedia, Volume IX.天主教百科全書，體積九。 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, Censor.人頭馬lafort ，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，大主教紐約
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