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.耶穌，或jeshua賁約瑟夫，因為他知道他的同時代的，是猶太人的人看來，作為一名先知，一名教師和一位哲人在巴勒斯坦約公元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").他的信徒相信他能夠彌賽亞的以色列，一個在眾人面前行事確定為拯救他的人（因此，標題基督，希臘語移交逃犯的希伯來語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.這個信念了鮮明的形式時，處決後的耶穌由羅馬（建議採取行動的猶太當局） ，據說他介紹自己活著，以他的一些追隨者。
The Resurrection of Jesus became a fundamental tenet of the religion that would soon be called Christianity.復活的耶穌成為一個基本信條的宗教，很快就會被稱為基督教。 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.根據基督教的信仰， 耶穌是上帝作出的男子（他是所謂"上帝的兒子"和"人子" ，並確定為第二人的三位一體） ，他的生活和他的死在十字架上所理解的有恢復與上帝的關係，人類-這已被打破，由後者的罪孽（贖罪;原罪） ，以及他的復活（活動慶祝復活節）申明上帝的全部主權超過他的創作提供了人類希望的救贖。
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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.另一條通道，在古物（ 18.3.3 ）給出了一個擴展到耶穌和他的職業生涯，但有些特點，它顯然是基督教插補。 Whether this passage has an authentic nucleus is debated.這是否通過了一個真實的核心是備受爭議。 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，羅馬的資料顯示一種模糊認識，認為耶穌是一個歷史人物，以及為對象的一個邪教;可靠猶太消息來源告訴我們，他是一個猶太教師被置於死亡為巫術和錯誤的預言，並說他有個弟弟名叫詹姆斯。 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.猶太人的證據，尤其是商業價值，因為之間的敵意，猶太人和基督徒在時間： 如果有易於為猶太方問題的存在，耶穌，但這個都沒有。
Some would add two other primary sources, the material peculiar to Matthew and that peculiar to Luke.有些人會加入其他兩個主要的來源，材料特有的馬修和特有的盧克。 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.有一種越來越普遍的共識是第四個福音，儘管沉重的疊加johannine神學，在安排的情節，並在話語，也體現了有益的歷史資料和真實熟語的耶穌。 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.形式批評探究歷史的口頭傳說背後的書面福音及其來源，而編撰學批評分離和研究神學的編輯工作的福音。
These methods provide criteria to sift through the redaction and tradition and reconstruct the message and the mission of the historical Jesus.這些方法標準，以篩通過編撰學和傳統和改造的信息和使命的歷史耶穌。 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.該準則的真偽相異，以當代猶太教，並遺訓郵政復活節教堂;一致性;多重認證;以及語言和環境因素。 The criterion of dissimilarity establishes a primary nucleus of material unique to Jesus.標準相異建立了一個初級核材料獨特的耶穌。 The criterion of coherence adds other materials consistent with this nucleus.標準的一致性，增加了其他材料符合本細胞核。 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.多重認證-材料核簽由一個以上的主要來源還是在一個以上的形式，口頭傳統設立形式的批評-提供的證據為原始的耶穌的傳統。 Palestinian cultural background and Aramaic speech forms provide an additional test.巴勒斯坦文化背景和阿拉姆語演講形式提供另一種考驗。
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.如果有任何事實要素，這些會被發現其中兩個項目上，馬修和盧克同意：姓名，瑪利亞，若瑟，耶穌;約會的耶穌出生年底對腥風血雨的希律偉大（四公元前四） ，以及較少當然，伯利恆的位置誕生。 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.有些人會加上觀耶穌之間的第一和第二階段的婚姻禮俗與瑪利亞和約瑟夫;基督徒解釋，這無論在觀念，通過聖靈。
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).以下為他的洗禮，由施洗約翰，耶穌走上了省，可能三年的時間，主要是在加利利（他已長大了，在伽利略城鎮拿撒勒） 。 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).福音書，記錄他選擇的12個弟子，而他所宣揚的都向他們和廣大民眾，往往吸引人潮大（當他在山上寶訓中，馬特。四時二十五分-7時2 9分;比照路加福音6點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).他在神的國度-i nbreaking上帝的最後拯救法通過自己的W ord和工作（馬克1 :14;馬特。 1 2:28） 。 He confronted his contemporaries with the challenge of this inbreaking reign of God in his parables of the kingdom (Mark 4).他面臨著是他與挑戰，這inbreaking統治上帝在他的parables的英國（馬克4 ） 。 He laid down God's radical demand of obedience (Matt. 5:21 - 48).他定下神的激進需求的服從。 （ 5時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).在祈禱耶穌，並向上帝獨特的"雅伯金曲" （親密地址孩子他的俗世的父親在家庭中） ，而不是"我"或"我們"爸爸，因為在猶太教，和他邀請他的弟子，在主禱文分享特權解決，因此神（盧克11時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).他吃了與棄兒，如收稅員和妓女，並解釋他的行為作為活動的上帝，尋求救國丟失（如在parables的亡羊，失去了金銀紀念幣，以及浪子兒子盧克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).他的表現驅魔儀式，並癒合跡象的inbreaking上帝的最後統治，在戰勝權力的邪惡。 （ 11時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.最後，耶穌上升至耶路撒冷的時候，逾越節的民眾發表了他的挑戰迫在眉睫的判斷和救贖，在心臟和中心，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).其中一項行動是由於他有被驅逐的找換店，從廟。 （ 21時12分-1 7;大關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，耶穌曾招致敵意的法利賽人攻擊他為違法的人，他譴責他們的形式主義，戒律和自我正義感。 （ 23時13分-3 6;盧克1 8時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，他的對手被其他主要猶太宗教黨，撒都該人，他們包括司鐸當局的廟宇。 Aided by one of the disciples, Judas Iscariot, the authorities arrested Jesus in the Garden of Gethsemane.借助於其中的門徒，猶大iscariot ，當局逮捕了耶穌在花園gethsemane 。 He was examined by the Sanhedrin and handed over to the Roman governor, Pontius Pilate, who sentenced him to crucifixion.他進行了檢查，公會並移交給羅馬總督，祂比拉多，判處他釘死在十字架上。
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.在時間的相當大的政治動亂，在巴勒斯坦和高救世主期望一些猶太團體（例如，革命狂熱者） ，耶穌和他的繼出現無疑為代表的一些政治威脅。 The passion narratives of the Gospels contain major theological motifs.激情的敘述福音遏制重大神學圖案。 First Jesus' sufferings and death are presented as the fulfillment of God's will announced in the Old Testament writings.首先耶穌的苦難和死亡是作為實現上帝的意志宣布，在舊約聖經的著作。 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，帳目的最後的晚餐，告別餐之前舉行耶穌的逮捕，宣告atoning意義耶穌的死字以上的麵包和酒。 Third, great emphasis is placed on the statement that Jesus died as Messiah or king.第三，高度重視，是擺在聲明中說，耶穌死亡彌賽亞或國王。 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學象徵意義，舉例來說，再現的廟宇面紗。
During his earthly life Jesus was addressed as rabbi and was regarded as a prophet.在他的俗世生活，耶穌被稱為拉比被視為先知。 Some of his words, too, place him in the category of sage.他的一些話，也使他在類別上的聖人。 A title of respect for a rabbi would be "my Lord."標題尊重一名猶太拉比將是"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."已經過復活節而他的信徒們，留下深刻的印象他的權威，將意味著更多的東西比平常的時候，它們解決了他： "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).耶穌顯然拒絕接受所謂的救世主，因為它的政治社團（馬克8時27 -3 0;馬特。 2 6:64，糾正了商標1 4:62） ，但碑文在十字架上， "國王的猶太人" ，提供了不容辯駁證據顯示，他被釘在十字架上，作為救世主假裝（標記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.雖然它可能是耶穌的家庭聲稱他們的davidic後裔，所以是不會授予的"大衛之子" ，是得益於他還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). "上帝的兒子" ，在原次冠軍，也把希伯萊國王（ psa. 2時07分） ，是第一個通過在後復活節教堂作為一個等效的救世主，也沒有形而上的內涵（羅馬書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.耶穌被意識到的一個獨特的孝道與天主的關係，但我們不知道他們的父親/兒子語文（ 18時32馬克;馬特。 11:25 -2 7桿;約翰各處） ，可追溯到耶穌自己。
Most problematical of all is the title "Son of Man."最成問題的是，題目是"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.這是唯一的標題反复使用，由耶穌作為自我指定，並沒有明確的證據表明，它被用來作為一種所有權的陛下，由郵政復活節教堂。 Hence it is held by many to be authentic, since it passes the criterion of dissimilarity.因此，它正是許多真實，因為它通過標準的相異。 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.那些把它作為非真實見在該職位復活節教堂的鑑定耶穌與"人子"無論是丹。 7:13 or - if the title really existed there before Jesus - in Jewish apocalyptic tradition. 7時13分或-如果標題確實存在，有前耶穌-猶太人在世界末日的傳統。 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.其中一個可行的觀點的基礎上，區分耶穌，使自己與即將來臨的"人子" （路加福音12 ： 8 -1 2;馬克8時3 8分）的是，他特別引用這個數字要強調終局他自己的W ord和工作-這終局會平反，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.在這種情況下，郵政復活節教會能夠確定耶穌說， "人子" ，是因為復活節活動是平反，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).郵政復活節教堂，然後再形成"人子"的格言，有的講在高度世界末日而言他的回報在第二次來（例如，馬克14:62 ） ;他人表達管理局行使，在俗世部（例如，馬克2點10 ， 28 ） ;還有表達迫近他的苦難和確定性的平反（馬克8時31分; 9時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，他們的經驗，聖靈，他們的後裔，是記錄在行為2 ，領導早期基督徒認為，在職權分兩個階段christology ：第一階段是俗世部和第二個階段，他積極執政黨在天上。 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.這兩個階段christology ，其中耶穌是開天闢地作為彌賽亞，主啊，上帝的兒子（使徒2時36分;光碟。 1:4 ） ，通常被稱為adoptionist 。 It is not the Adoptionism of later heresy, however, for it thinks in terms of function rather than being.這是不是adoptionism後來異端，然而，因為它認為，無論在功能，而不是被。 At his exaltation to heaven Jesus began to function as he had not previously.在他的提升，以耶穌升天開始發揮作用，因為他以前沒有。 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).另一種原始的基督論誓詞同夥耶穌誕生的，與他的davidic後裔，因此他有資格為救世主的辦公室在他的提升（例如，光盤。 1:3 ） 。 This introduced the birth of Jesus as a Christologically significant moment.這個介紹了耶穌誕生的，作為christologically重要時刻。
As Christianity spread to the Greek speaking world between AD 35 and 50, further Christological perspectives were developed.作為基督教蔓延至希臘來說世界之間的專案35和50 ，進一步基督論視角的開發工作。 The sending - of - the - Son pattern was one of them.派遣-- -兒子模式是其中之一。 This pattern is threefold: (1) God sent (2) his Son (3) in order to .這種格局是三個方面： （ 1 ）神派（ 2 ） ，他的兒子（ 3 ）為了。 . 。 . 。 (with a statement of the saving purpose - for example, Galatians 4:4 - 5). （同一份聲明中的儲蓄目的-例如，加拉太4點0 4分- 5） 。 The birth narratives of Matthew and Luke combine the Davidic descent with the sending - of - the - Son Christology.誕生的敘述馬修和盧克結合davidic後裔與派遣-- -兒子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).另一項重大的發展，這一時期是確定的，因為耶穌的化身，天上的智慧猶太投機（ prov. 8時22 -3 1條;主席。 2 4:1- 12歲; w i sd。7時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，三個階段christology出現： preexistent智慧或標誌（字） ，他是代理人的創作與一般revela -相關科系，也有特別的啟示以色列，成為肉身在生和死的拿撒勒的耶穌，並然後，在復活和提升效益上天堂（ php. 2時06 -1 1;上校1 :15-第2 0條;以弗所書1 : 1-3 ;約翰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.與這三個階段christology有一個轉變，由單純的功能解釋上述問題的還是人的耶穌。 Thus the later phases of the New Testament lay the ground for the Christological controversies of the Patristic Age.因此，以後各階段的新約全書奠定了地面，為基督論爭論的教父的年齡。
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和第四世紀以來，有一些人不斷質疑充滿人性的耶穌等人質疑他的充滿神。 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."當arius否認這種說法。 preexistent兒子，或字，是完全為神，會nicea （ 325 ）制定了信條（尼西亞） ，其中載有三句"的一種物質與父親" ， "被人" 。 Next, Apollinarius, anxious to assert the Son's deity, taught that the Logos replaced the human spirit in the earthly Jesus (Apollinarianism).接下來， apollinarius ，急於斷言兒子的神，專門教授表示，標識取代了人的精神在俗世的耶穌（亞波里拿留派） 。 This teaching was condemned at the Council of Constantinople (381).這種教學，是譴責在安理會的君士坦丁堡（ 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，神學家的學校安提如此渴望能夠維持的現實，耶穌的人性，他們似乎是妥協，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.因此西奧多的摩普綏提亞和他的瞳孔nestorius （景教）隔開神，從人類幾乎一點不可否認的團結，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").為了維護這種團結理事會以弗所（ 431 ）證實，瑪麗是"上帝-旗手" （ t heotokos，後來普遍為"上帝之母" ） 。 Eutyches from the Alexandrian school then claimed that the two natures of Christ were, at the incarnation, fused into one.歐迪奇從亞歷山大學校，然後聲稱這兩個性質基督的人，在化身，融合成一個。 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."這種觀點被排除在安理會的chalcedon （ 451 ） ，它堅持說，基督是一個人在兩個性質（神和人） "紛亂，沒有改變，沒有分裂也不會分離" 。
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).現代christologies普遍展開， "從下面" ，而不是"從上述情況， "尋找耶穌，首先要真正的人，然後發現了他的神性，並通過了他的人性： "上帝在基督裡，調和了世界，以自己的" （ 2肺心病。 5時19分） 。
Reginald H Fuller （ Reginald h更充分
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Jesus is the proper, as Christ is the official, name of our Lord.耶穌是正確的，因為基督是正式名稱，我們的主。 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).分清他從別人這麼叫，他的發言為"拿撒勒的耶穌" （約翰福音18時07分） ，和"耶穌之子約瑟夫" （約翰6時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.這是希臘的形式希伯萊名字約書亞，原本或是何西亞（ num. 13時08分， 16 ） ，但改變了摩西到jehoshua （ num. 13時16分， 1人權委員會。 7時27分） ，或約書亞。 After the Exile it assumed the form Jeshua, whence the Greek form Jesus.之後，流亡它假定形式jeshua ，何時希臘語形式耶穌。 It was given to our Lord to denote the object of his mission, to save (Matt. 1:21).它給我們的主是指反對他的使命，以節省。 （ 1時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.耶穌的生命在地球上可分為兩個大的時期， （ 1 ）表示，他的私人生活中，直到他被約三十年的年齡，以及（ 2 ）表示，他的公共生活，持續了大約三年。
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時間"的他出生於伯利恆，在腥風血雨的皇帝奧古斯都，瑪利亞的人訂婚，以約瑟，一個木匠。 （ 1:1路加福音3時23分;可比。若望7時42分） 。 His birth was announced to the shepherds (Luke 2:8-20).他出生時被宣布向牧羊人（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).智者從東方來到伯利恆看到他的人是出生"國王的猶太人， "引進來的禮物，與他們。 （ 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.).希律王的殘忍嫉妒，導致了約瑟夫的飛行進入埃及與瑪利亞和嬰兒耶穌，在那裡守侯，直到死亡，這景。 （ 2:13-23 ） ，當他們返回並定居在拿撒勒，在較低的加利利（ 2點23分;可比。全地;約翰1時46分，等等） 。 At the age of twelve years he went up to Jerusalem to the Passover with his parents.在年滿12年，他來到了耶路撒冷逾越節與他的父母。 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.).還有，在寺廟中， "我們在複雜多變的醫生， "一切聽他的"驚訝於他的理解和答案" （路加福音2時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).十八年通過，其中，我們並沒有記錄超出了這一點，他回到拿撒勒和"增加智慧和地位，並在贊成與上帝和好男人" （路加福音2時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. 他走進他的公共事務部的時候，他是30年來的時代，這是一般估計已擴大到大約3年時間。
Each of these
years had peculiar features of its own.
這些年每一年有奇特的特點，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.唯一可靠的信息來源，對於生命的基督對地球上的人是福音，目前在歷史的細節的話和工作的基督在這麼多不同的方面。 (See the presentation on Christ.) （見介紹基督） 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; RV, "Joshua"). （ 1 ） 。約書亞，他們兒子的尼姑（使徒7:45 ;以弗所書4時08分;風疹病毒， "約書亞" ） 。 (2.) A Jewish Christian surnamed Justus (Col. 4:11). （ 2 ）一個猶太基督教姓是Justus （上校4時11分） 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
The expression is a combination of a name, "Jesus" (of Nazareth), and the title "Messiah" (Hebrew) or "Christ" (Greek), which means "anointed."表達的是一種組合的一個名字， "耶穌" （拿撒勒） ，並授予的"彌賽亞" （希伯來語）或"基督" （希臘語） ，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.在行為的5點42分，當我們讀到的"傳耶穌基督" ，這個組合的名稱，內容和標題仍然是顯而易見的。 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.隨著時間的進展，不過，題目變得如此密切相關的名稱相結合，盡快轉化，從供述，耶穌（他）的基督，是一個教派的名字，耶穌基督。 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).是否恰當，這個標題為耶穌就是如此，即使是猶太人基督徒作家迅速轉介到耶穌基督，而不是耶穌基督（參見馬特。 1:1光碟。 1時07分;以弗所書13時08分;詹姆斯1:1 ; i寵物。 1:1 ） 。
The biblical materials can be divided into the Gospels and Acts through Revelation.聖經中的材料，可分為福音書，並通過行為的啟示。 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).我們的資料可以借鑒的行為，通過啟示，基本上是如下：耶穌誕生的猶太人（ gal. 4時04分） ，是一名後裔大衛（羅馬書1:3 ） ，他是溫柔（二肺心病。 10:1 ） ，正義（我的寵物。 3時18分） ，罪孽（二肺心病。 5時21分） ，謙卑（ phil. 2時06分） ，並引誘（希伯來書2時18分; 4:15 ） ;提起他的上帝晚飯（我肺心病。 11:23-26 ） ，是變形（二寵物。 1:17-18 ） ，是背叛（我肺心病。 11:23 ） ，被釘在十字架上（一肺心病。 1:23 ） ，玫瑰從死（我肺心病。 15點03法郎） ，並升天（以弗所書4時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).某些特定的格言耶穌是眾所周知的（參見林前。 7時10分; 9時14分;行為20:35 ） ，並有可能暗示，他的說法也發現（如光盤。 12:14 ， 17人; 13時07分8日至10日; 14:10 ） 。
The major sources for our knowledge of Jesus are the canonical Gospels.主要來源，我們對耶穌的認識是典型福音。 These Gospels are divided generally into two groups: the Synoptic Gospels (the "look-alike" Gospels of Matthew, Mark, and Luke) and John.這些福音劃分大致可分為兩類：天氣福音（ "外觀類似"福音的馬太，馬克，路加）和約翰。 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" ，由於其具有文學的關係。 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).最常見的解釋這一文學的關係，就是馬克寫了第一和馬修和盧克用馬克和另一名消息人士，現在已經失去，其中載有大部分的教誨耶穌（所謂的" Q " ） ，而且他們使用的其他材料，以及（的" M " =該材料僅見於馬太;的" L " =材料，發現只有在路加） 。
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.財政部耶穌開始他的洗禮，由約翰（馬克1:1-15 ;行為1:21-22 ; 10:37 ）和他的誘惑，受魔鬼的試探。 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.他財政部參與遴選的十二門徒（馬克3:13-19 ） ，這標誌著regathering的支派;鼓吹的需要懺悔（馬克1:15 ） ，並到達神的國度中他的部（路11:20 ） ;要約的救恩向棄兒協會（馬克2:15 ;路加福音15 ; 19:10 ） ;癒合的病人和惡魔-擁有（這是指在猶太猶太法典） ，以及他的光輝返回制約王國。
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).轉折點在耶穌的來到財政部在caesarea Philippi撰寫時，後供述，因為基督的彼得，他承認的正確性，這自白，並著手告訴弟子，他即將死亡（馬克8:27-31 ;馬特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).向著耶路撒冷，耶穌清洗廟在這樣做判斷宗教的以色列（注商標的安置賬戶之間11:12-14日和11 ： 20-21以及內容有以下兩個章節） 。 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，他是背叛了他提起該條例的主的晚餐，這是指新盟約密封，由他的祭祀用鮮血和勝利regathering在神的國度（ 14時25馬克;馬特。 26:29 ;路加福音22時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).於是他被逮捕後花園的gethsemane ，審判之前，公會，希律antipas ，最後，祂比拉多，他們譴責他死刑，對政治的收費自稱為彌賽亞（馬克15:26 ;約翰19時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).對即將到來的安息日，耶穌被釘在十字架上，為罪惡的世界（標記10:45 ）以外的耶路撒冷城（約翰福音19:20 ）在一個地方，各各他（馬克15:22 ）兩竊賊可能已被革命家。 （ 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).他放棄了自己的生命，才安息日來了，所以認為沒有必要，以加速他的死亡是由crurifragium ，即打破了他的雙腿（約翰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.他被安葬在墓穴的約瑟夫arimathea （馬克15時43分;約翰19時38分） ，對即將到來的安息日。 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，這是第三天（週五至6時=第1天;週五晚上6時至週六下午6時=第2天;週六晚上六時至週日上午=第3天） ，他從死裡空墓被發現後，他似乎是他的追隨者（ 16馬克;馬特。 28 ;路加福音24 ;約翰20-21 ） 。 He abode forty days with the disciples and then ascended into heaven (Acts 1:1-11).他居留權四十天與弟子，然後躋身天堂（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，結束了為期3年的省（約翰2時13分; 5:1 ;六四;十三）拿撒勒的耶穌。
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).耶穌還談到一個人擁有的權力大於城市旅遊局。 （ 5:31-32 ， 38-39 ） ，比亞伯拉罕（約翰8時53分） ，雅各布（約翰4時12分） ，寺。 （ 12個： 6 ） 。 He claimed to be Lord of the Sabbath (Mark 2:28).他自稱為上帝的安息日（馬克2時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).他甚至聲稱，命運的人，都取決於他們如何回應他。 （ 10:32-33 ; 11時06分;馬克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."一個重要的轉折點，當測施特勞斯的生活，基督被發表在1835年，施特勞斯指出，是徒勞無益的理性主義的做法，有人認為，在神奇的福音是可以理解為nonhistorical的"神話"
。 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.這項新辦法是反過來，成功由自由的解釋，耶穌的生命，其中最小化而忽視了奇蹟般的尺寸的福音，並認為它是"糠"
，它是將被淘汰，以集中對教義的耶穌。 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，這種辦法發現，在教學中的耶穌這種自由學說作為父親的神，其兄弟的男子，以及無限的價值，人的心靈。
The "death" of
the quest came about for several reasons. "死"的追求來的，原因有幾個。 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
，很明顯，通過工作的史懷哲，即自由耶穌從未存在，但這只不過是一個創造自由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.另一個因素有助於最終追求的是實現這福音並不簡單，客觀的傳記，可以很容易被開採的歷史信息。 This was the result of the work of
William Wrede and the form critics.這是工作的結果威廉wrede和形式提出批評。 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.還有一個原因死亡的追求，是實現該物體的信念，為教會在整個世紀以來從來沒有被歷史的耶穌神學自由主義，但基督信仰的，即超自然基督在念經。
Martin kahler was especially
influential in this regard.馬丁kahler尤其是有影響力，在這方面的工作。
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.期間，兩次世界大戰期間，追求奠定冬眠為最，部分原因是不感興趣，並懷疑它的可能性。 In 1953 a new quest arose at the
instigation of Ernst Kasemann. 1953年，一種新的追求出現在其唆使，恩斯特凱士曼。 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.凱士曼恐怕間斷，在理論和實踐上都有與耶穌的歷史和基督信仰是非常想早日docetic異端，否認人類的上帝的兒子。
As a result he argued that it was
necessary to establish a continuity between the historical Jesus and the Christ
of faith.因此他認為，有必要建立一個連續性的歷史耶穌基督的信仰。 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，現行的歷史持懷疑態度，歷史的耶穌是沒有道理，因為歷史上的一些數據，則使用和不可否認的。
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.結果這個新的追求已經有點失望，並熱情迎接，可以說，在大多數情況下，已失踪。 New tools have been honed during this
period, however, which can assist in this historical
task.新的工具已經被磨練了，在此期間，不過，它可以協助完成這項歷史性任務。
The major problem
that faces any attempt to arrive at the "historical Jesus" involves the
definition of the term "historical."主要問題，面臨的任何企圖達成"歷史耶穌" ，涉及名詞的定義， "歷史"
。 In critical
circles the term is generally understood as "the product of the
historical-critical method."在關鍵的圈子一詞一般被理解為"該產品的歷史批判方法" 。 This method for many assumes a closed
continuum of time and space in which divine intervention, ie, the miraculous,
cannot intrude.這種方法為許多假定一個封閉的連續的時間和空間，是神的干預，也就是說，神奇的，不能打擾。 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.這樣一個定義，當然會始終有一個問題，設法找出之間的連續性超自然基督耶穌的歷史，他們以這樣的定義不能超自然的。
If "historical"
means nonsupernatural, there can never be a real continuity between the Jesus of
historical research and the Christ of faith.如果"歷史"是指nonsupernatural
，就不可能有永遠不會成為一個真正的連續性與耶穌的歷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.這是越來越清楚，因此，這一定義的"歷史"
，都必須遭到質疑，即使是在德國的代言人所帶來的是發言的人的需要為歷史批判的方法，以承擔一個開放的超越性，即，開放的可能性神奇的。 Only in this way can there ever be hope
of establishing a continuity between the Jesus of historical research and the
Christ of faith.只有這樣，才能有真正的希望建立一個連續性與耶穌的歷史研究和基督的信仰。
RH
Stein銠施泰因 Bibliography
參考書目
-In
History: -在歷史上：
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).創辦的基督教;出生在拿撒勒約2公元前（按路加福音三23 ） ;處決在耶路撒冷十四尼散月14日， 3789年（ 3月或4月29日，行政長官）
。 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，雖然間接的，所以關鍵的一個人物，已經很少有直接的影響的過程中，猶太歷史或思想。 In contemporary Jewish literature his
career is referred to only in the (interpolated) passage of Josephus,
"Ant."在當代猶太文學，他的足球生涯中提到，只有在（插值）的通過，約瑟夫， "螞蟻" 。 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
，同時提到，在猶太法典大部分資料都是傳奇，因為那些在猜測福音，但在相反方向（見耶穌在猶太傳說） 。 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.在這種情況下，是沒有必要在這個地方做更多的，比給予速寫的主要歷史事件，在公共事業的耶穌，企圖以確定他的個人關係，以當代猶太教;神學上層建築，根據他的生命和死亡，以及某些神話的觀念與他們有聯繫的，見猶太人。
Encyc. encyc 。 iv.四。 50a, sv Christianity. 50條A ，
sv基督教。
Sources of
Life.來源生活。
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.在新約聖經有4個"福音"空頭處理耶穌的生命，獨立，但它現在幾乎普遍一致認為，前三項，其中由已知姓名的"馬太" ， "馬克" ，
"路加福音" ，是相互依存的，相應的各種形式的當代baraitot ，而第四，福音的約翰，這正是德國人稱之為" tendenz -羅馬"
，實際上是工作的宗教想像力打算修改意見，在一定的方向發展。 The supernatural claims made on behalf
of Jesus are based almost exclusively on statements of the fourth
Gospel.超自然聲稱名義發表的耶穌是基於幾乎完全放在報表的第四個福音。 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.的首三年或天氣福音的共識，當代輿論方面表示，商標作為最早為主要來源的歷史性報表的其他兩項。 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.這福音會，因此，可以用在以下幾個賬戶幾乎只，參照本章和韻文，當名義的福音，是不是給予，被這名人士說。 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.旁邊原有的福音的標誌，還有另一名消息人士使用共同的，由雙方馬修和盧克，即" logia
" ，或超脫熟語，馬修和盧克;況且這兩份文件的猜測"福音根據希伯來"保存了，在輿論的批評，有幾個報表耶穌這往往使生動光後，他的動機和意見。
Much industry and ingenuity have been
devoted by A. Resch to the collection of extracanonical statements of Jesus,
known as "agrapha" (Leipsic,
1889).許多行業和創造力，已投入甲resch以收集extracanonical報表的耶穌，被稱為" 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.最早的所有這些消息人士透露，原商標的福音，包含參考文獻表明，它是書面不久之前或之後不久銷毀耶路撒冷，在今年70個;換句話說，
40年後死亡的耶穌。 Like the other
Gospels, it was originally written in Greek, whereas the sayings of Jesus were
uttered in Aramaic.像其他福音，它本來是寫在希臘語，而熟語耶穌的人是扯不上關係阿拉姆語。 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，這是不可能的，以奠定非常強調要根據完善，精確的記錄事件和報表寫下四十年後，他們發生或發了言，然後在語文以外，在這些報表原本諱莫如深（連主禱文被保留在變種版本;可比。馬特。六，
10-13 ;路加福音十一2-4 ） ，但它是這細長的基礎上一些最龐大的債權得到提高。 For the processes by which the
traditions as to the life of Jesus were converted into proofs of his
super-natural character, see
Jew.為過程，其中的傳統，以耶穌的生命將被轉換成證明他的超天然風貌，看到猶太人。 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.很多事故其實發明（特別是在馬太）
"為了有可能實現"在他的預言有關amessiah一個性格相當以外的耶穌要么聲稱或派代表出席，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.然而超自然在耶穌的生命據福音，是限制到最小尺寸，主要事件和特點，旨在支持這些預言和教條式的立場基督教。
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.).這特別適用於故事中的維爾京出生，是一個傳說，這是他於幾乎所有的民間英雄，為顯示自己的優勢，其餘的人，他們（見中文hartland ，
"傳奇英仙座"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.).再加上這是不一致的索賠davidic後裔通過約瑟夫，兩個不符譜系正在考慮。 （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.也許是最了不起的事情對耶穌的生命，因為在福音是完全沉默，它的早期階段。 He was one of a rather large family,
having four brothers, Jacob, Jose, Simon, Judah, besides
sisters.他是一個相當大的家庭，有四個兄弟，雅各，聖何塞，西門，猶大，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).這是眾所周知的，他贏得了他的生活由他父親的貿易，即是一個木匠，據賈斯汀烈士，犁和萬向節叉所作耶穌的人仍然存在，在他（
Justin的）時間，大約一年120 （ "撥號。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).這是令人懷疑他是否收到任何明確的智力訓練，大系統的猶太教育的規定不生效，直至摧毀後的耶路撒冷（見教育） 。
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.這是可能的，不過，他可以閱讀，他是一定熟悉，無論是閱讀還是口頭指示，與大部分的舊約和他的模式，論證往往極為相似的當代猶太教士The Quest for the
Historical Jesus追求歷史的耶穌
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.開始追求歷史的耶穌可追溯到1774年至1778年，當詩人萊辛出版死後演講註釋赫爾曼塞繆爾賴馬魯斯。 These notes challenged the traditional
portrait of Jesus found in the NT and the
church.這些說明了挑戰傳統的畫像耶穌發現在新界和教會。 For Reimarus, Jesus never made any
messianic claim, never instituted any sacraments, never predicted his death nor
rose from the dead.為賴馬魯斯，耶穌從來沒有救世主索賠時，從來沒有提起任何聖禮，從未預測，他的死也不是從死。
The story of Jesus was in fact a
deliberate imposture of the disciples.故事中的耶穌其實是一種蓄意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.在這樣描繪耶穌，賴馬魯斯提出了一個問題： "什麼是拿撒勒的耶穌真的很喜歡嗎？
" ，因此為了尋找"真正的"耶穌出來了。 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世紀的主導研究方法，在追求，是理性主義，並試圖作出解釋，
"合理"的生活，基督（參見KH的venturini的一個非超自然的歷史，偉大的先知的拿撒勒） 。
(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.法郎布魯斯，耶穌和基督教的起源之外新台幣;四伽絲瑞，壽命較短的基督;英法哈里森，壽命短的基督; jg machen
，維爾京基督誕生;葛雷德，我相信，在復活的耶穌;星期日曼森，基督的教導的J. jeremias ，
parables耶穌的問題，歷史的耶穌;銠施泰因，方法和信息的耶穌的教誨，並介紹了parables耶穌;中轉房屋馬歇爾的起源新台幣christology我相信，在歷史的耶穌;氡朗格內克，
christology早期猶太基督教;甲施魏策爾，追求歷史的耶穌;米kahler
，所謂的歷史和耶穌的歷史，聖經基督;每小時安德森，耶穌和基督教的起源;銠施泰因說， " 『標準』的真實性， "在福音的角度，我;德aune
，耶穌和天氣福音。
Jesus of
Nazareth拿撒勒的耶穌
Jewish Viewpoint
Information 猶太觀資料