The Magi (singular: Magus) were the priestly hierarchy of ancient Zoroastrianism.贤士（奇异： magus ）分别为司铎层次的古代zoroastrianism 。 The name was originally that of the tribe to which they belonged.名字本来是说，该部落以他们所属的。 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，贤士被蛇崇拜和祭祀的权力和行使相当大的政治权力，而zoroastrianism为国教的波斯。
In the Hellenistic world the name magi was applied to Eastern astrologers and interpreters of dreams, men considered "wise in the things of God."在希腊化世界的名字贤士适用于东部算命者和口译员的梦想，男人认为是"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). （因此得出的字魔术） ，它是在这个意义上的名字开始被应用到"智者从东方" ，他们跟随明星伯利恒，以供奉婴儿耶稣，为他送上礼物的乳香，黄金和没药。 （ 2 ） 。 Later tradition called them kings and named them Gaspar, Melchior, and Balthazar.后来传说他们所谓的国王和点名加斯帕尔，梅尔希奥，及Balthazar 。 The Christian church honors them as the first Gentiles to believe in Christ and celebrates their visit by the feast of Epiphany.基督教教会的荣誉，他们作为第一个外邦人相信，在基督里，并庆祝其访问的节日顿悟。
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(Plural of Latin magus; Greek magoi). （复数的拉丁语magus ;希腊语magoi ） 。
The "wise men from the East" who came to adore Jesus in Bethlehem (Matthew 2). "智者从东方"的人来崇拜耶稣在伯利恒（马太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.理性方面福音帐户小说;天主教徒坚持认为，这是一个叙述的事实，支持他们的解释与证据的全部手稿和版本，并教父嘉奖。 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.这一切都证明理性字正腔圆无关;阶级，他们的故事贤士同所谓的"传说中的童年耶稣" ，后来猜测增添了福音。 Admitting only internal evidence, they say, this evidence does not stand the test of criticism.承认只有内部证据，他们说，这方面的证据并不经得起任何风浪的考验批评。
John and Mark are silent.约翰和马克都保持沉默。 This is because they begin their Gospels with the public life of Jesus.这是因为他们开始对福音与市民耶稣的生命。 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.约翰知道这个故事的贤士，可搜集到的事实，即爱任纽（ adv. haer ，三，九， 2 ） ，是见证了它;爱任纽，使我们johannine传统。
Luke is silent.卢克是沉默。 Naturally, as the fact is told well enough by the other synoptics.自然，作为一个事实，就是告诉做得不够好，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.卢克告诉annunciation ，详细的nativity ，割礼，并介绍基督在圣殿中，事实的童年的耶稣，其中沉默的其他三个福音并不能令传奇。
Luke contradicts Matthew and returns the Child Jesus to Nazereth immediately after the Presentation (Luke 2:39).卢克互相矛盾，马修和效益儿童耶稣拿撒勒后，立即进行简报（路加福音2时39分） 。 This return to Nazareth may have been either before the Magi came to Bethlehem or after the exile in Egypt.这次重返拿撒勒可能已经不是以前贤士来到伯利恒，或者后流亡埃及。 No contradiction is involved.没有矛盾的是参与。
The subject will be treated in this article under the two divisions:这个问题会在对待在这篇文章中，根据两个部门：
I. Who the Magi were;一，谁是贤士;
II.二。 The Time and Circumstances of their Visit.时间和情况，他们的访问。
I. WHO THE MAGI WERE一，谁是贤士人
A. Non-Biblical Evidence答：非圣经的证据
We may form a conjecture by non-Biblical evidence of a probable meaning to the word magoi.我们可能会形成一个猜想由非圣经中的证据，就可能会有意义，并使之词magoi 。 Herodotus (I, ci) is our authority for supposing that the Magi were the sacred caste of the Medes.希罗多德（一， CI ）的，是我们的权力假设贤士被神圣种姓的medes 。 They provided priests for Persia, and, regardless of dynastic vicissitudes, ever kept up their dominating religious influence.他们提供的祭司为波斯，而且，无论朝代的兴衰沉浮，任何时候都保持了自己的主导宗教的影响力。 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).到头部的这种种姓，涅伽尔sharezar ， jeremias赋予标题Rab的德马格， "行政magus " （耶利米39:3 ， 39:13 ，在希伯来语原-s eptuagint和v ulgate翻译都是错误这里） 。 After the downfall of Assyrian and Babylonian power, the religion of the Magi held sway in Persia.后下台的亚述和巴比伦的权力，宗教的贤士举行摆动，在波斯。 Cyrus completely conquered the sacred caste; his son Cambyses severely repressed it.居鲁士完全征服了神圣的种姓制度，他的儿子cambyses严厉镇压。 The Magians revolted and set up Gaumata, their chief, as King of Persia under the name of Smerdis.该袄教徒反抗，并成立高马他，他们的行政，为国王波斯的名义下， smerdis 。 He was, however, murdered (521 BC), and Darius became king.然而，他谋杀（公元前521 ） ，和大流士成为国王。 This downfall of the Magi was celebrated by a national Persian holiday called magophonia (Her., III, lxiii, lxxiii, lxxix).这个没落的贤士庆祝活动由一个国家波斯语假日所谓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.还是宗教的影响，这圣种姓继续在全国各地的统治地位achaemenian王朝在波斯（ ctesias ， " persica " ， X代表- XV ）号决议，以及是不是不太可能，在时间的基督诞生，它仍在蓬勃发展下，帕提亚人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，该magian神职人员组成的两个市政局的帕提亚人的帝国。
B. Biblical Evidence乙圣经的证据
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"魔术师"中，无论是新与旧的见证（见行为8时09分; 13时06分， 8名;也是septuagint丹尼尔1:20 ; 2:2 ， 2时10分， 2 ：第27条; 4时04分; 5时07分， 5时11分，下午5时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.圣贾斯汀（ tryph. ， lxxviii ） ，渊源（ cels.来说，我和LX ）号，圣奥古斯丁（ serm.某，德epiphania ）和圣杰罗姆（伊萨， 19 ， 1 ）寻找相同的意义，在第二章的马修，虽然这是不常见的释义。
C. Patristic Evidence三教父证据
No Father of the Church holds the Magi to have been kings.没有父亲的教堂举行贤士已被国王队。 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.戴尔都良（ "副marcion " ，三，十三）说，他们wellnigh国王（几乎reges ） ，并同意与我们的结论是，从非圣经的证据。 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).教会的，而事实上，在她的礼仪中，适用于贤士的话： "国王的塔尔西斯及离岛应当给予礼物;国王的阿拉伯人和萨巴将会把他的礼物：和所有国王的地球应崇拜他" （诗篇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.但这种使用该文本，在谈到他们没有更证明了他们的国王比，它的痕迹，他们的旅程从塔尔西斯，阿拉伯，并萨巴。 As sometimes happens, a liturgical accommodation of a text has in time come to be looked upon by some as an authentic interpretation thereof.有时发生时，一个礼仪住宿的一个文本已在时间来照顾后，由一些作为一个真实的解释。 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.既不是被他们魔术师：好的意思magoi ，虽然发现无处可在圣经中，是所要求的背景下，第二章的圣马太。 These Magians can have been none other than members of the priestly caste already referred to.这些袄教徒，可一直没有人比其他成员对司铎种姓已经提及。 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.宗教的贤士，是从根本上说的zoroaster并禁止巫术，他们的占星术和技巧，在诠释梦想的人的场合，他们找到基督。 (See THEOLOGICAL ASPECTS OF THE AVESTA.) （见神学方面的avesta ） 。
The Gospel narrative omits to mention the number of the Magi, and there is no certain tradition in this matter. 福音叙述略去更遑论有多少贤士，并没有一定的传统，在这件事。 Some Fathers speak of three Magi; they are very likely influenced by the number of gifts.有些父亲讲三贤士，他们很可能会受到若干礼物。 In the Orient, tradition favours twelve.在世界的东方，传统，有利于达到12例。 Early Christian art is no consistent witness:早期基督教艺术是没有一贯的见证：
a painting in the cemetery of Sts.一幅画在公墓的STS 。 Peter and Marcellinus shows two;彼得和marcellinus显示两;
one in the Lateran Museum, three;一个在lateran博物馆，三名;
one in the cemetery of Domitilla, four;一个设在公墓的多米蒂娜，四名;
a vase in the Kircher Museum, eight (Marucchi, "Eléments d'archéologie chrétienne", Paris, 1899, I 197).花瓶在kircher博物馆，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.姓名贤士是不明朗时，因为是自己的号码。 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，从公元7世纪，我们发现有轻微的变体的名称，加斯帕尔，梅尔希奥， balthasar ; martyrology提到圣加斯帕尔，关于第一点，圣梅尔希奥，第六，和圣balthasar ，就第十一届一月（委员会的SS 。来说，我和8 ， 323 ， 664 ） 。 The Syrians have Larvandad, Hormisdas, Gushnasaph, etc.; the Armenians, Kagba, Badadilma, etc. (Cf. Acta Sanctorum, May, I, 1780).叙利亚人有larvandad ， hormisdas ， gushnasaph等;亚美尼亚人， kagba ， badadilma等（参见学报sanctorum ，可以的话，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).在经过了纯粹的传奇概念，即他们所代表的三个家庭都是decended挪亚，看来他们都来自"东方" （马太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.东巴勒斯坦，只有古代的媒体，波斯， assyria ，巴比伦王国进行了magian神职人员在的时候，耶稣的诞生。 From some such part of the Parthian Empire the Magi came.从一些诸如部分的帕提亚人帝国贤士来了。 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.他们很可能越过叙利亚沙漠，躺之间的幼发拉底河与叙利亚达成要么haleb （阿勒颇）或tudmor （巴尔米拉） ，并就旅到大马士革，并向南，由是什么，现在大麦加路线（ darb elhaj ， "朝圣者的方式" ） ，保持海上的加利利和约旦向他们西到他们越过福特杰里科附近。 We have no tradition of the precise land meant by "the east".我们没有传统，确切地是指由"东方" 。 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).这是巴比伦，据圣鲆（ homil.第十八在epiphan ） ;和西奥多托斯的安该拉（ homil.德nativitate ，我，十） ;波斯，根据克莱门特的亚历山德里亚（ strom. ，我XV ）号决议和St 。西里尔亚历山大（是， xlix ， 12 ） ; aribia ，根据圣贾斯汀（续tryphon ， lxxvii ） ，戴尔都良（ adv. jud ，第九） ，和圣epiphanius （ expos.信，第八条） 。
II.二。 TIME AND CIRCUMSTANCES OF THEIR VISIT时间和情况的访问
The visit of the Magi took place after the Presentation of the Child in the Temple (Luke 2:38).这次访问的贤士发生后，介绍孩子在寺庙（路加福音2时38分） 。 No sooner were the Magi departed than the angel bade Joseph take the Child and its Mother into Egypt (Matthew 2:13).没有迟早被贤士离开比天使招约瑟夫采取儿童及其母亲到埃及（马太2时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，在失败的贤士，以作为回报，它是淘汰所有议题陈述应该进行。 Now a new difficulty occurs: after the presentation, the Holy Family returned into Galilee (Luke 2:39).现在，一个新的困难出现：在介绍时，圣家返回到加利利（路加福音2时39分） 。 Some think that this return was not immediate.有些人认为，这回是不是立竿见影。 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.卢克忽略了事件的贤士，飞行到埃及， massacare的无辜者，并返回来自埃及，并编造故事与回报的圣家到加利利。 We prefer to interpret Luke's words as indicating a return to Galilee immediately after the presentation.我们宁愿去解释路加的话，因为这表明返回加利利后，立即在会上讲话。 The stay at Nazareth was very brief.该留在拿撒勒是很简短。 Thereafter the Holy Family probably returned to abide in Bethlehem.此后圣家庭可能回到住在伯利恒。 Then the Magi came.然后贤士来了。 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.这是"在天的希律王" （马太2:1 ） ，即在今年年底之前在公元前四（联合自卫军750 ） ，大概日期的希律王死在杰里科。 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.我们知道在这个archelaus ，希律王的儿子，继任为ethnarch来的一部份，他父亲的境界，被废黜要么在他的第九届（约瑟夫，比利时。 jud 。第一，二，七， 3 ）项或第十届（约瑟夫， antiq ，十七， 18 ， 2 ）一年的办公室在consulship的lepidus和arruntius （席琳迪翁cassis ，吕， 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，贤士前来，而国王希律是在耶路撒冷（ vv. 3日， 7日） ，而不是在杰里科的，即无论是年初四公元前或结束5公元前最后，它可能是一年，或略多于一年后，耶稣的诞生。 Herod had found out from the Magi the time of the star's appearance.希律已经找到了从贤士的时候，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).同时，这对于当时的孩子出生时，他转换了男性儿童两周岁以下的在伯利恒及其边界（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).有些父亲结束，从这个残酷的屠杀贤士达成耶路撒冷两年后， nativity （圣epiphanius ， " haer " ，李， 9岁; juvencus ， "历史。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.他们的结论有某种程度的概率，但并杀害儿童二年旧，可能已因其他原因-例如，害怕对希律王的一部分，即贤士曾欺骗他，在这件事的明星的外表或者说，贤士已被欺骗，以结合这外观与子女出生。 Art and archeaology favour our view.艺术与archeaology赞成我们的看法。 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).只有一个早期的纪念碑，代表了儿童在婴儿床，而贤士崇拜，在另一些耶稣休息后，小丽的膝盖，并在时代比较好，成长（见cornely ， " introd特别在新台币" ， p.203 ） 。
From Persia, whence the Magi are supposed to have come, to Jerusalem was a journey of between 1000 and 1200 miles.从波斯，何时贤士是要来的，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.这样的距离，可采取任何时间介乎三至十二个月，由骆驼。 Besides the time of travel, there were probably many weeks of preparation.除了时间的旅行，有可能是多星期的准备。 The Magi could scarcely have reached Jerusalem till a year or more had elapsed from the time of the apperance of the star.贤士可以几乎已达到耶路撒冷到一年或一年多过去了，从时间，外观星。 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.圣奥古斯丁（德consensu埃旺，第二，五， 17 ）思想之日起的顿悟，第六一月，证明贤士达成伯利恒thriteen天大多在nativity ，即经过第二十五届十二月三十一日止。 His argument from liturgical dates was incorrect.他的论点，从礼仪的日期是不正确。 Neither liturgical date is certainly the historical date.既不礼仪日期是一定历史日期。 (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. （对此做出解释的时间顺序排列的困难，见年表，圣经，日期的nativity耶稣基督） ，在第四世纪教会的东方庆祝第六月1日作为节日的基督的诞生，朝拜由贤士，和基督的洗礼，而在西方，诞生chirst庆祝第二十二届十二月三十一日止。 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.这后者日期的nativity引入到教会安提在圣金口的时候公司（ PG ， xlix ， 351 ） ，以及后来进入教堂的耶路撒冷和亚历山大。
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.这贤士以为明星带领他们，是明确的，从字（ eidomen明嘉autou吨astera ） ，其中马修用途在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，他们努力摆脱超自然的，都制订了若干假设：
The word aster may mean a comet; the star of the Magi was a comet.字紫菀可能意味着彗星;明星贤士是一颗彗星。 But we have no record of any such comet.但我们有没有记录任何这类彗星。
The star may have been a conjunction of Jupiter and Saturn (7 BC), or of Jupiter and Venus (6 BC).星可能是一个结合的木星和土星（ 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.贤士可以看到斯特拉，新的明星，突然增加的幅度和光芒，然后留下空缺。
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). 这些理论都无法解释如何"小星星，其中，他们看到在东部地区，来到面前，直到它来到，站在哪里，孩子" （马太2时09分） 。 The position of a fixed star in the heavens varies at most one degree each day.位置固定的一颗星，天异，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.没有固定的明星可以有感动，才贤士，以带领他们到伯利恒;既不是恒星也不是彗星可能已经消失，并重新出现，并停滞不前。 Only a miraculous phenomenon could have been the Star of Bethlehem.只是一个神奇的现象，可能会被恒星的伯利恒。 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，其中站在营晚在以色列的出埃及记（出埃及记13时21分） ，或"亮度上帝" ，照耀着一轮关于牧羊人（路加福音2时09分） ，或者"光从天上" ，一步步靠近约受灾娑罗双树（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.哲学贤士，错误的，虽然这是导致他们的征途上，由他们来寻找基督。 Magian astrology postulated a heavenly counterpart to complement man's earthly self and make up the complete human personality. magian星象假设是天堂的对口单位，以补充人的俗世的自律和弥补完整的人的人格。 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 ）共同发展，与每一个好人，直到死亡为止，美国的两个。 The sudden appearance of a new and brilliant star suggested to the Magi the birth of an important person.突然出现一个新的和灿烂的明星，建议贤士的诞生，一个重要的人。 They came to adore him - ie, to acknowledge the Divinity of this newborn King (vv. 2, 8, 11).他们来崇拜他-即，承认神的这片新生的国王（ 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).有些父亲（圣爱任纽， "副haer " ，第三，第九， 2 ; progem "序号" ， homil第十三7 ）认为贤士看到，在"他的明星"实现的预言对balaam ： "明星须起立出雅各布和权杖应春，由以色列" （号码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.但是从并行的预言， "明星"的balaam是一个伟大的王子，而不是一个天朝体，它是不太可能，凭借这个救世主预言，贤士将期待着一个非常特殊的明星的firmament作为一种标志的messias 。 It is likely, however, that the Magi were familiar with the great Messianic prophesies.这是有可能，但是，贤士熟悉伟大救世主的预言。 Many Jews did not return from exile with Nehemias.许多犹太人不回来流亡政府与内赫米亚斯。 When Christ was born, there was undoubtedly a Hebrew population in Babylon, and probably one in Persia.当基督诞生了，有无疑是一个希伯来语人口在巴比伦，并可能在一个波斯。 At any rate, the Hebrew tradition survived in Persia.无论如何，在希伯来传统存活在波斯。 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，维尔吉尔，贺拉斯，塔西佗（ hist. ，五，十三） ，苏埃托尼乌斯（ vespas. ，四卷）见证说，在当时的基督诞生，是整个罗马帝国的普遍不安和期待，一黄金时代一个伟大的投递。 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.我们可以轻易承认贤士分别由这种hebraistic和gentile影响，以期待一个messias谁应即将到来。 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).但前提必须是有一些特殊的神圣启示，让他们知道" ，他的明星， "这就是诞生一个国王，这个新出生的国王很神，他们应得到领导的"他的明星" ，以取代该上帝王国的诞生（圣利奥，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).来临贤士引起了很大的轰动，在耶路撒冷，每一个人，即使是国王希律，听到了他们的追求（五3 ） 。 Herod and his priests should have been gladdened at the news; they were saddened.希律和他的牧师应该已经痛，在今天举行的新闻，他们难过。 It is a striking fact that the priests showed the Magi the way, but would not go that way themselves.这是一个惊人的事实，即祭司显示贤士路，但不会以这种方式本身。 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).贤士其次，现在的明星有些6英里南下到伯利恒" ，并进入众议院[ EIS的十大oikian ]时，他们发现孩子" （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.因而是没有任何理由去假定，有的父亲（圣8月，血清。消委会" ，在epiphan 。 " ，我想， 2 ） ，该名儿童仍处于稳定。 The Magi adored (prosekynesan) the Child as God, and offered Him gold, frankincense, and myrrh.贤士崇拜（ prosekynesan ）儿童作为上帝，并提供他黄金，乳香和没药。 The giving of gifts was in keeping with Oriental custom.授受礼物的，是符合东方人的习惯。 The purpose of the gold is clear; the Child was poor.为了金牌是明确的;女婴是穷人。 We do not know the purpose of the other gifts.我们不知道的目的，至于其他的礼物。 The Magi probably meant no symbolism.贤士可能是指没有任何的象征意义。 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).父亲找到了多方面，多形式的象征意义在三个礼物，它是没有明确规定，任何这类的意义是启发（参见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).我们确信，贤士被告知在睡眠中不再返回被希律说什么" ，他们回去另一种方式进入自己的国家" （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.这倒可能是一个途径向约旦等，以避免耶路撒冷和杰里科，或迂回的方式，通过南方贝尔谢巴，然后到东大公路（现称麦加航线） ，在土地的单抗及以后的死海。 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.有消息称，他们返国后家，贤士的洗礼，圣托马斯和紧张得要命，花太多时间作扩散范围在基督里的信仰。 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于第六世纪，他们的工作是印，为"一部imperfectum在matthæum "中的著作圣金口公司（ 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.笔者承认自己是依靠猜测书中的塞思库，并写入了很多贤士这显然是具有传奇色彩。 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声称自己的遗骸贤士;这些，有人说，被发现在波斯，提请君士坦丁堡由圣赫勒拿岛，转往米兰在五世纪和科隆1163 （学报的SS ，一， 323 ） 。
Publication information Written by Walter Drum.出版信息写沃尔特鼓。 Transcribed by John Szpytman.转录约翰szpytman 。 The Catholic Encyclopedia, Volume IX.天主教百科全书，体积九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
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