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　　在很多宗教艺术作品中，耶稣的形象都是个一头飘逸褐色长发的白种人。但实际上，一位法医专家说，耶稣可能肤色较黑，而且一头又短又黑的小卷发。　　已退休的医学艺术家Richard Neave在使用现代法医技术研究过闪米特人的头骨之后重新绘制了耶稣的画像。　　他笔下的肖像展现了一个拥有宽阔脸颊，深色眼睛，一脸浓密的络腮胡子和短短的卷发，还有古铜色的皮肤的神之子。这些特征构成了一个典型的北部以色列加利利地区的中东犹太人。　　Neave博士强调这幅画像是是跟耶稣同一时代同一地区的成年男子。但是一些专家说他的描绘比一些大师的画作要准确的多。　　因为没有确认无误的耶稣头骨或者遗骸，在新约中也缺乏关于他的外貌描写，很多之前的画作都是基于画家或者雕塑者当时所处的社会风貌或者道听途说。　　考虑到这些情况，这位之前就职于曼彻斯特大学的Neave博士使用了一门叫法医人类学的技术，以及来自圣经的零散信息，创作了这个宗教人物的画像。　　这门技术使用了文化和考古数据，也包括通过破案手段研究不同种族的技术。　　他的团队根据新约马太福音中客西马尼园相关事件的描述，假设耶稣具备他那个时代典型加利利地区闪米特人的面部特征。里面写到耶稣跟他的门徒长相接近。　　Neave博士和他的团队用X射线扫描了3个来自那个时代的闪米特人头骨，它们之前由以色列考古学家发现。他们使用X射线计算机断层成像技术创造了头骨的“切片”，发现了可以用来构建模型的细节。然后他们使用专门的程序计算重要尺寸，还原肌肉和皮肤的样子。　　从这些数据中，专家们建立了一个脸部的数字三维重构，随后他们创造了一个头骨的铸件，然后用黏土增加图层，跟程序计算的面部组织厚度一致。最后根据由头骨形状预测的底层肌肉形状，他们再估测出眼睛，嘴唇和鼻子这些五官的模样。
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< All Rights Reserved.”&耶稣的比喻“（一）撒种的比喻-连载_末时代的以利沙伯_新浪博客
”&耶稣的比喻“（一）撒种的比喻-连载
就近真光指引第三辑 耶稣的比喻
第一章：撒种的比喻（可4：26-29）
Chapter One “The Sower Went Forth to Sow”
用比喻施教
耶稣在教导人的时候使用了大量的比喻。无论男女老少，是有识之士，或是目不识丁的人，都可以通过比喻既容易又有趣地学到教训，所以耶稣很喜欢使用比喻。他使用周围常见的实体实物的故事来施教，甚至于那些想抓耶稣把柄的法利赛人也能从比喻的话语中得到教训。
撒种的比喻引起了议论。有些听众由此推想基督无意建立属世的国，另有许多人感到新奇和困惑。基督有鉴于此，就另举一些实例，仍要使他们的思想转离建立属世国度的希望，而去注意上帝恩典在人心中的工作。
耶稣又教导我们说：“上帝的国如同人把种撒在地上。黑夜睡觉，白日起来，这种就发芽渐长，那人却不晓得如何这样。地生五谷是出于自然的：先发苗，后长穗，再后穗上结成饱满的子粒；谷既熟了，就用镰刀去割，因为收成的时候到了。”
解释“撒种的比喻”
那位“因为收成的时候到了”“就用镰刀去割”的农夫就是基督，他要在末后的大日收割地上的庄稼。撒种的人代表凡替基督工作的人。因为“这种就发芽渐长，那
人却不晓得如何这样”这句话，不适用于上帝的儿子。基督也不会在他的工作上打盹睡觉，却要日夜看守。他不是不知道种子是如何生长的。
种子的比喻表明上帝是在自然界中工作着。种子具有发芽的本能，这是上帝亲自赋予的；若搁置不用，种子就不能发芽生长。要促使子粒生长，人有应做的事：他必
须预备土壤，加上肥料，然后将种子撒下去。他也必须继续耘锄管理。但他也有其无能为力之处。人的能力和智慧无法使活的植物从种子生长出来，人虽竭尽一切努
力，仍须仰赖那借自己的全能使撒种与收割奇妙地联系起来的主。
种子有生命，土壤有能力，但若没有一种无限的能力昼夜运行，种子绝不能有何收成。必须赐下雨水滋润干旱的田地；阳光必须供给热力；还要有电力传给那埋下的种子。造物主所赋予的生命，惟有他才能唤起。每一子粒的生长，每一植物的发育，均须靠赖上帝的大能。
“田地怎样使百谷发芽，园子怎样使所种的发生，主耶和华必照样使公义和赞美在万民中发出。”（赛61：11）撒属灵的种，像在自然界一样。讲授真理的人必
须设法预备心田的土壤，他必须撒下种子，但那唯一能产生生命的能力乃从上帝而来。人能做的有一定限度，超出此限，人的努力皆属徒劳。我们必须传讲真道，但
人却不能赋予他人感动心灵的能力，使仁义与赞美生发出来。传道工作非有超越任何人力的大能运行不可。真道惟有借着上帝的灵，才能具有生命和能力，使人心更
新以至得永生。这正是基督力图铭刻在门徒心中的。他教他们明白：他们本身没什么能使自己的工作奏效的能力，那使上帝的话发生效力的，乃是他行神迹的大能。
撒种的工作是信心的工作。人虽不明了种子发芽生长的奥秘，但他相信上帝使植物繁殖的能力。他将种子投入地里，看来似乎在抛弃他那借以养生的宝贵粮食，但实
际上，他只是牺牲眼前的利益来换取将来更大的收获。他把种子撒下去，期望在收割时得到成倍的果实。照样，基督的仆人也当努力工作，务必期待从种子中得到收
好种可能一时埋没在一颗冷淡、自私和世俗化的心中，且毫无扎根的现象。但后来上帝的灵进入心田，埋藏的种子就发芽生长，最后结出果子来荣耀上帝。在我们一
生的撒种工作中，我们不知道究竟哪个将要发旺，是这个还是那个？这问题不需要我们去解决。我们只要从事自己的工作，将结果交给上帝。“早晨要撒你的种，晚
上也不要歇你的手。”（传11：6）
上帝的许诺是：“地还存留的时候，稼穑……就永不停息了。”（创8：22）农夫因信靠这应许而耕种。我们在播撒属灵种子的事上，也当同样凭着信心工作，信
赖他的保证：“我口所出的话也必如此，决不徒然返回，却要成就我所喜悦的，在我发他去成就的事上必然亨通。”（赛55：11）“那带种流泪出去的，必要欢
欢乐乐地带禾捆回来。”（诗126：6）
种子的萌芽和生长的意义
种子的萌芽代表属灵生命的开始；植物的发育生长是基督徒长进的美妙象征。在自然界如何，在德行上也必如何。既有生命，必要生长，不长则死。它生长无声无
息，不易觉察，却又是持续不断的。基督徒人生的发展也是如此。在发育的每一阶段，我们的人生都可以是完美的，但为了实现上帝对我们的旨意，我们应该不断地
长进。成圣是终身的工作，随着机会的增多，我们的经验就必扩大，我们的认识也必提高。我们要成为强壮，足能担负责任。我们成熟的程度必与我们领受的恩典相
植物接受上帝供应的养分而生长。它在地里扎根，它吸收阳光雨露，并从空气中接受给予生命的因素。基督徒也须照样与神圣的媒介合作而生长。我们既自觉无能，
就当善用所赐给我们的一切机会来获得丰富的经验。植物怎样在土壤中生根，我们也须照样在基督里深深地扎根；植物接受阳光雨露，我们也当向圣灵敞开心门。这
事的成就“不是倚靠势力，不是倚靠才能，乃是倚靠我的灵方能成事。”（亚4：6）我们若保守我们的心意专注于基督，他就必临到我们“像甘雨，像滋润田地的
春雨”（何6：3）。他必如“公义的日头”兴起，以具有“医治之能”的光线照耀我们（玛4：2）。我们“必如百合花开放”，我们必“发旺如五谷，开花如葡
萄树。”（何14：5，7）我们不断地信靠基督为自己的救主，就必凡事长进，连于元首基督。
麦子的生长是“先发苗，后长穗，再后穗上结成饱满的子粒。”农夫撒种或是栽培茁壮之禾稼的目的是要它结出子粒来。他指望获得充饥的粮食和将来庄稼的种子。
照样，神圣的栽培者基督也希望收获他劳力和牺牲的报酬，力求在人心中重现他自己。他借着信他的人进行这种工作。基督化人生的目的是结果子，就是在信徒身上
重现基督的品德，并使这品德可以重现于他人身上。
植物的发芽、生长、结实，不是为自己，而是“使撒种的有种，使要吃的有粮。”（赛55：10）照样，人也不当为自己而活。基督徒在世上是作基督的代表，为要拯救别人。
以自我为中心的人生，绝不会有长进或结实。如果你已经接受基督为你个人的救主，你就必须忘掉自己，并尽力帮助别人。要述说基督的仁爱，传讲他的善良，尽到
你所承担的职责。当将救人的重任放在心上，尽力设法拯救失丧的人。当你领受了基督的精神，就是无私之爱与为他人劳碌的精神，你就必生长结实。圣灵美德的果
子必在你的品格上成熟。你的信心必增进，对真理的认识必加深，爱心必得以完全。这样，在一切纯洁、高尚、谦和的表现上，你就必愈来愈像基督了。
“圣灵所结的果子，就是仁爱、喜乐、和平、忍耐、恩慈、良善、信实、温柔、节制。”（加5：22，23）这样的果实永不败坏，反要各从其类地产出庄稼直到永生。
“谷既熟了，就用镰刀去割，因为收成的时候到了。”基督正热切地等待，要看到他自己的形象出现在他的教会之中。当基督的品德完全重现在他子民身上时，他就必降临，把他们接去归己所有。
每位基督徒的权利不单是仰望，还要促进我们主耶稣基督的复临。（参看彼后3：12英文钦定本脚注。--译者）如果每个自称是属于基督的人都能结出果子来荣耀他，福音的种子将要何等迅速地播撒于全世界！那最后最大的庄稼也必迅速成熟，而基督就要来收回宝贵的谷子了。
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荣誉徽章：耶稣长什么样 - What did Jesus really look like? - 十五言
By Joan Taylor King's College London（翻译：赵老实）
Everyone knows what Jesus looks like. He is the most painted figure in all of Western art, recognised everywhere as having long hair and a beard, a long robe with long sleeves (often white) and a mantle (often blue).大家都知道耶稣长什么样。各种西方艺术中到处都有他的样子。在大家的印象里，他披着长长的头发、有胡子，穿着白色的长袖外袍和蓝色的斗篷。Jusus is so familiar that he can be recognised on pancakes or pieces of toast.人们也可以在煎饼和吐司上认出熟悉的耶稣形象。But did he really look like this?但他真的是人们认为的那个样子吗？Probably not.也许不是的。In fact this familiar image of Jesus actually comes from the Byzantine era, from the 4th Century onwards, and Byzantine representations of Jesus were symbolic - they were all about meaning, not historical accuracy.事实上这些熟悉的耶稣肖像出自4世纪起的拜占庭时期，况且拜占庭耶稣像，与其看做真实历史的再现，不如当成一种符号化的表现。They were based on the image of an enthroned emperor, as we see in the altar mosaic of the Santa Pudenziana church in Rome. 它们都将耶稣描绘为一个登上皇位的罗马帝国皇帝，就像我们在罗马的圣普正珍教堂的祭坛马赛克画上见到的那样。（圣普正珍教堂是基督教在罗马最早的教堂，建于公元4世纪，祭坛上方的马赛克画是典型的教会早期拜占庭风格）
The halo also comes from classical art - it was originally a feature of the sun god (Apollo, or Sol Invictus) but was added to Jesus's head to show his heavenly nature耶稣头上的光环也来自经典的艺术——这是太阳神（阿波罗、不可战胜的索尔）的标志，但后来被加到耶稣头上来表现他的神性。
Jesus is dressed in a gold toga. He is the heavenly ruler of all the world, familiar from the famous statue of long-haired and bearded Olympian Zeus on a throne - a statue so well-known that the Roman Emperor Augustus had a copy of himself made in the same style (without the godly long hair and beard). 耶稣被披上一件金色的外袍。他在天上统治者全世界，他的样子就像著名的宙斯雕塑一样，并同样留着长头发和胡子，而另一个雕像有着类似的造型——罗马皇帝奥古斯都（他却没有那么长的头发和胡子）
Byzantine artists, looking to show Christ's heavenly rule as cosmic King, invented him as a younger version of Zeus. What has happened over time is that this visualisation of heavenly Christ - today sometimes remade along hippie lines - has become our standard model of the early Jesus. 拜占庭艺术家为了将耶稣表现为统治人间的天神，就将他弄成了“年轻版”的宙斯。
So what did Jesus really look like? 所以耶稣到底啥样Let's go from head to toe.让我们从头到脚扫描一下。1.Hair and beard1.头发和胡子When early Christians were not showing Christ as heavenly ruler, they showed Jesus as an actual man like any other: beardless and short-haired. 在早期基督徒眼里，基督还不是天神，他和普通人一样短头发没胡须。
The earliest surviving paintings of Jesus, from the church at the ruined city of Dura-Europos on the Euphrates (dating from first half of the 3rd Century AD)在杜拉·欧普拉斯一座被毁灭的城市中的一座教堂保存在早期的耶稣绘画。注：杜拉-欧普拉斯在美索米亚和叙利亚之间，有“东方庞贝”之称。
But perhaps, as a kind of wandering sage, Jesus would have had a beard, for the simple reason that he did not go to barbers.但很可能的一种情况是，作为一个到处传教的圣哲，耶稣因为没空找人整理他的毛发以至于胡子很浓密。General scruffiness and a beard were thought to differentiate a philosopher (who was thinking of higher things) from everyone else. The Stoic philosopher Epictetus considered it "appropriate according to Nature".整体上邋遢着胡子被认为是哲人有别于常人的标志，毕竟他们想的都是高深的事情。斯多葛派的埃皮克提图认为这样叫做“道法自然”。Otherwise, in the 1st Century Graeco-Roman world, being clean-shaven and short-haired was considered absolutely essential. A great mane of luxuriant hair and a beard was a godly feature, not replicated in male fashion. Even a philosopher kept his hair fairly short.另外，在1世纪的希腊罗马世界，把自己捯饬清楚是一件必不可少的事情。只有神像才乱蓬飞舞，这不是人类的时尚。哲学家也不常留长发。A beard was not distinctive of being a Jew in antiquity. In fact, one of the problems for oppressors of Jews at different times was identifying them when they looked like everyone else (a point made in the book of Maccabees). However, images of Jewish men on Judaea Capta coins, issued by Rome after the capture of Jerusalem in 70AD, indicate captive men who are bearded.大胡子也不是犹太人的特色。事实上，有好几次因为无法把犹太人从人种杂居中区分出来而使得他们免遭厄运（《马卡比书》中有相关记载）。可是，在犹太战利品纪念币（韦斯巴芗在公元70年派儿子提图斯镇压了第一次犹太人叛乱并摧毁了第二圣殿，为纪念战功所铸造发行的纪念币）上的犹太俘虏的形象是有胡子的。
So Jesus, as a philosopher with the "natural" look, might well have had a short beard, like the men depicted on Judaea Capta coinage, but his hair was probably not very long. 所以耶稣，作为一个打扮天然的哲学家，也许有短须，但他头发可能不太长。If he had had even slightly long hair, we would expect some reaction. Jewish men who had unkempt beards and were slightly long-haired were immediately identifiable as men who had taken a Nazirite vow. This meant they would dedicate themselves to God for a period of time, not drink wine or cut their hair - and at the end of this period they would shave their heads in a special ceremony in the temple in Jerusalem (as described in Acts chapter 21, verse 24).如果他有长发，人们应该不会毫无反应。在当时的犹太文化中，守修行戒的人的确蓬乱胡子、留着长发。在这期间里，这些人不能喝红酒，不能剪头发。在整个修行周期结束后，他们要参加一个在耶路撒冷神庙中举行的特别仪式来修剪掉头发（你带他们去，与他们一同行洁净的礼，替他们拿出规费，叫他们得以剃头。这样，众人就可知道，先前所听见你的事都是虚的；并可知道，你自己为人，循规蹈矩，遵行律法。『使徒行传21章24节』 ）But Jesus did not keep a Nazirite vow, because he is often found drinking wine - his critics accuse him of drinking far, far too much of it (Matthew chapter 11, verse 19). If he had had long hair, and looked like a Nazirite, we would expect some comment on the discrepancy between how he appeared and what he was doing - the problem would be that he was drinking wine at all.但耶稣没有守修行者的戒，因为他经常喝酒。他的对头总是批评他喝太多酒。（ 人子来了，也吃也喝，人又说他是贪食好酒的人，是税吏和罪人的朋友。但智慧之子总以智慧为是。『马太福音11章19节』）如果他有长头发，看起来像修行者，那怎么解释他喝酒呢？这不是言行不一吗？不会引起批评者的攻击吗？2. ClothingAt the time of Jesus, wealthy men donned long robes for special occasions, to show off their high status in public. In one of Jesus's teachings, he says, "Beware of the scribes, who desire to walk in long robes (stolai), and to have salutations in the marketplaces, and have the most important seats in the synagogues and the places of honour at banquets" (Mark chapter 12, verses 38-39). 在耶稣的年代，富人会在特别的场合穿长袍，公开炫耀他们的高人一等的地位。在一段耶稣的教诲中，他说：“你们要防备文士，他们好穿长衣游行，喜爱人在街市上问他们的安，又喜爱会堂里的高位筵席上的首座。（马可福音12章38-39节）”The sayings of Jesus are generally considered the more accurate parts of the Gospels, so from this we can assume that Jesus really did not wear such robes. 福音书中言之凿凿，从这里我们可以推断出耶稣不穿长袍。Overall a man in Jesus's world would wear a knee-length tunic, a chiton, and a woman an ankle-length one, and if you swapped these around it was a statement. Thus, in the 2nd Century Acts of Paul and Thecla, when Thecla, a woman, dons a short (male) tunic it is a bit of a shock. These tunics would often have coloured bands running from the shoulder to the hem and could be woven as one piece.那个时代的犹太人穿的是一种及膝的束腰外衣（希顿），女性则长至踝部，不能调换。所以在2世纪的一本名为《保罗和柴特拉行传》的书中，妇女柴特拉穿了一件男人的外衣引来了非议。这种外衣大都配有一条彩色的绑带，从肩膀拉到边角，这样可以连成一体。
多利安式希顿和爱奥尼亚式希顿（图为译者添加）
On top of the tunic you would wear a mantle, a himation, and we know that Jesus wore one of these because this is what a woman touched when she wanted to be healed by him (see, for example, Mark chapter 5, verse 27). A mantle was a large piece of woollen material, though it was not very thick and for warmth you would want to wear two.束腰外衣上面你可以套一个斗篷，一件希玛纯。耶稣应该有穿这个，因为根据《马可福音》记载，一个妇女触碰它来治病。（她听见耶稣的事，就从后头来，杂在众人中间，摸耶稣的衣裳。）这种斗篷是羊毛质地的一大片，但不厚，为了保暖你可能会想穿两件。
希玛纯（图为译者添加）
A himation, which could be worn in various ways, like a wrap, would hang down past the knees and could completely cover the short tunic. (Certain ascetic philosophers even wore a large himation without the tunic, leaving their upper right torso bare, but that is another story.)像外袍一样，希玛纯有好几种穿法，可以像围巾一样让其从两边垂下直至过膝，也可以裹住里面的短袍。（甚至有些禁欲主义哲学家只穿一件希玛纯，里面不再搭配短袍，右肩完全外露，不过，这就是另一个故事了。）
A himation might seem not unlike a Roman toga, but togas were circular (folded into a semi-circle to wear) and himatia were rectangular - modern toga parties, using sheets, are generally himation parties（希玛纯和罗马式外袍的区别）
Power and prestige were indicated by the quality, size and colour of these mantles. Purple and certain types of blue indicated grandeur and esteem. These were royal colours because the dyes used to make them were very rare and expensive.外袍的质量大小和颜色代表了权力和身份。紫色和某种蓝色意味着庄严和尊重。这是皇家的颜色，因为染料稀缺昂贵。But colours could also indicate something else. The historian Josephus describes the Zealots (a Jewish group who wanted to push the Romans out of Judaea) as a bunch of murderous transvestites who donned "dyed mantles" - chlanidia - indicating that they were women's wear. This suggests that real men, unless they were of the highest status, should wear undyed clothing.但颜色也意味着其他一些什么。历史学家约瑟夫斯将锐奋党人形容成一群凶残的异装者，他们穿着“克拉尼迪亚”——染色的长袍，并指出只有女人才穿染色的。这说明了除非社会地位很高，一般男性的衣服都是不染色的。（注：弗拉维奥·约瑟夫斯，1世纪重要的犹太史家，他的著作证明力《四福音书》中所发生的一些历史事件。关于约瑟夫斯，还有一个故事，在罗马人占领乔塔帕特后，39 个犹太人与Josephus及他的朋友躲到一个洞中，39个犹太人决定宁愿死也不要被敌人到，于是决定了一个自杀方式，41个人排成一个圆圈，由第1个人开始报数，每报数到第3人该人就必须自杀，然后再由下一个重新报数，直到所有人都自杀身亡为止。 然而Josephus 和他的朋友并不想遵从，Josephus要他的朋友先假装遵从，他将朋友与自己安排在第16个与第31个位置，于是逃过了这场死亡游戏。这就是“约瑟夫斯问题” ）Jesus did not wear white, however. This was distinctive, requiring bleaching or chalking, and in Judaea it was associated with a group called the Essenes - who followed a strict interpretation of Jewish law. The difference between Jesus's clothing and bright, white clothing, is described in Mark chapter 9, when three apostles accompany Jesus to a mountain to pray and he begins to radiate light. Mark recounts that Jesus's himatia (in the plural the word may mean "clothing" or "clothes" rather than specifically "mantles") began "glistening, intensely white, as no fuller on earth could bleach them". Before his transfiguration, therefore, Jesus is presented by Mark as an ordinary man, wearing ordinary clothes, in this case undyed wool, the material you would send to a fuller.然而，耶稣不穿白的。他外袍的特色在于漂白或是粉白。这个做法与严守犹太律法解释的艾赛尼派有关。在《马可福音》第九章中描述了耶稣的白和普通白的区别：“过了六天，耶稣带着彼得，雅各，约翰，暗暗的上了高山，就在他们面前变了形像。衣服放光，极其洁白，地上漂布的，没有一个能漂得那样白。（《马可福音》9章2-3节）在耶稣”变身“之前，在马可福音中他只是个普通人，穿着不染色羊毛料子的普通衣服，可以拿去给漂洗工随便洗。We are told more about Jesus's clothing during his execution, when the Roman soldiers divide his himatia (in this case the word probably refers to two mantles) into four shares (see John chapter 19, verse 23). One of these was probably a tallith, or Jewish prayer shawl. This mantle with tassels (tzitzith) is specifically referred to by Jesus in Matthew chapter 23, verse 5. This was a lightweight himation, traditionally made of undyed creamy-coloured woollen material, and it probably had some kind of an indigo stripe or threading.关于死刑期间的耶稣我们就比较了解了。”兵丁既然将耶稣钉在十字架上，就拿他的衣服分为四分，每兵一分，又拿他的里衣，这件里衣，原来没有缝儿，是上下一片织成的。“（约翰福音19章23节）其中一份应该是犹太人晨祷用的披巾。这种披巾在马太福音23章第5节中有提到。（”他们一切所作的事，都是要叫人看见，所以将佩戴的经文做宽了，衣裳的?子做长了。“）是一种轻质的希玛纯，传统上用未染色的羊毛制成，可能还有些靛蓝的线条。3. FeetOn his feet, Jesus would have worn sandals. Everyone wore sandals. In the desert caves close to the Dead Sea and Masada, sandals from the time of Jesus have come to light, so we can see exactly what they were like. They were very simple, with the soles made of thick pieces of leather sewn together, and the upper parts made of straps of leather going through the toes.耶稣脚上穿的可能是凉鞋。所有人都穿凉鞋。我们可以清楚地借由在死海和马萨达附近的洞窟里发掘出来的耶稣时代的凉鞋得知它们是什么样子的——简单的皮革底加从脚趾穿过的细带。
Leather sandals belonging to a Sicarii - child, man, and woman. Horowitz G. The Story of Masada. Exhibition catalogue 1993. Jerusalem: The Hebrew University, The Israel Antiquity Authority and the Israel Exploration Society
4. FeaturesAnd what about Jesus's facial features? They were Jewish. That Jesus was a Jew (or Judaean) is certain in that it is found repeated in diverse literature, including in the letters of Paul. And, as the Letter to the Hebrews states: "It is clear that our Lord was descended from Judah." So how do we imagine a Jew at this time, a man "about 30 years of age when he began," according to Luke chapter 3?耶稣有什么面部特征？肯定是犹太人嘛。所以30岁左右的耶稣什么样子呢？
In 2001 forensic anthropologist Richard Neave created a model of a Galilean man for a BBC documentary, Son of God, working on the basis of an actual skull found in the region. He did not claim it was Jesus's face. It was simply meant to prompt people to consider Jesus as being a man of his time and place, since we are never told he looked distinctive.2001年，法医人类学者理查德·尼夫为bbc纪录片《上帝之子》制造了一个加利利人模型。他所依据的就是该地区的头盖骨。他没说这是耶稣的脸。人们可以将之看做是耶稣同时代的族人，因为我们从没有被告知耶稣长得和这些同乡不一样。
Whatever some artists may imagine, such as the creator of this fresco in Crete, Jesus is unlikely to have had blue eyes（耶稣不可能是蓝眼睛）
For all that may be done with modelling on ancient bones, I think the closest correspondence to what Jesus really looked like is found in the depiction of Moses on the walls of the 3rd Century synagogue of Dura-Europos, since it shows how a Jewish sage was imagined in the Graeco-Roman world. Moses is imagined in undyed clothing, and in fact his one mantle is a tallith, since in the Dura image of Moses parting the Red Sea one can see tassels (tzitzith) at the corners. At any rate, this image is far more correct as a basis for imagining the historical Jesus than the adaptations of the Byzantine Jesus that have become standard: he's short-haired and with a slight beard, and he's wearing a short tunic, with short sleeves, and a himation.通过头骨建立模型是一种办法，我认为最贴近耶稣形象的应该是3世纪杜拉-欧普洛斯犹太会堂墙上的摩西像。因为它呈现出希腊罗马世界中的犹太圣哲的样子。（在这幅画里）摩西穿着未漂染的一副，披着晨祷用的披肩，因为我们可以从这幅摩西分海的图像角落里发现流苏。无论如何，这比拜占庭版的耶稣更为还原，短头发、少胡子，穿着短袖袍，和一件希玛纯。
Moses appears to be wearing a tunic with blue bands, as well as a tallith (as a mantle) with blue decoration - in both cases the blue would probably have been created by dying with indigo
（Joan Taylor is professor of Christian Origins and Second Temple Judaism at King's College London and the author of The Essenes, the Scrolls and the Dead Sea.）琼·泰勒是《艾赛尼派，死海古卷》的作者 文章来源：BBC News Magazine （/news/magazine-?from=singlemessage&isappinstalled=0）
翻译到最后发现已经有人译成中文了，超沮丧好吗。放出别人译的地址：.cn/article-.html（中国日报）
阅读下一篇有一种设计叫苏联设计}