John
Chapter 1

1 1 2 In the beginning was the Word, and the Word was with God, and the Word was God.

在起初已有圣言，圣言与天主同在，圣言就是天主。

2 He was in the beginning with God.

圣言在起初就与天主同在。

3 3 All things came to be through him, and without him nothing came to be. What came to be

万有是藉着他而造成的；凡受造的，没有一样不是由他而造成的。

4 through him was life, and this life was the light of the human race;

在他内有生命，这生命是人的光。

5 4 the light shines in the darkness, and the darkness has not overcome it.

光在黑暗中照耀，黑暗决不能胜过他。

6 5 A man named John was sent from God.

曾有一人，是由天主派遣来的，名叫若翰。

7 He came for testimony, 6 to testify to the light, so that all might believe through him.

这人来，是为作证，为给光作证，为使众人藉他而信。

8 He was not the light, but came to testify to the light.

他不是那光，只是为给那光作证。

9 The true light, which enlightens everyone, was coming into the world.

那普照每人的真光，正在进入这世界；

10 He was in the world, and the world came to be through him, but the world did not know him.

他已在世界上；世界原是藉他造成的；但世界却不认识他。

11 He came to what was his own, but his own people 7 did not accept him.

他来到了自己的领域，自己的人却没有接受他。

12 But to those who did accept him he gave power to become children of God, to those who believe in his name,

但是，凡接受他的，他给他们，即给那些信他名字的人权能，好成为天主的子女。

13 8 who were born not by natural generation nor by human choice nor by a man's decision but of God.

他们不是由血气，也不是由肉欲，也不是由男欲，而是由天主生的。

14 And the Word became flesh 9 and made his dwelling among us, and we saw his glory, the glory as of the Father's only Son, full of grace and truth.

于是，圣言成了血肉，寄居在我们中间；我们见了他的光荣，正如父独生者的光荣，满溢恩宠和真理。

15 10 John testified to him and cried out, saying, ＂This was he of whom I said, 'The one who is coming after me ranks ahead of me because he existed before me.'＂

若翰为他作证呼喊说：＂这就是我所说的：那在我以后来的，成了在我以前的，因他原先我而有。＂

16 From his fullness we have all received, grace in place of grace, 11

从他的满盈中，我们都领受了恩宠，而且恩宠上加恩宠。

17 because while the law was given through Moses, grace and truth came through Jesus Christ.

因为法律是藉梅瑟传授的，恩宠和真理却是由耶稣基督而来的。

18 No one has ever seen God. The only Son, God, 12 who is at the Father's side, has revealed him.

从来没有人见过天主，只有那在父怀里的独生者，身为天主的，他给我们详述了。

19 13 14 And this is the testimony of John. When the Jews from Jerusalem sent priests and Levites (to him) to ask him, ＂Who are you?＂

这是若翰所作的见证：当时，犹太人从耶路撒冷派遣了司祭和肋未人，到他那里问他说：＂你是谁？＂

20 15 he admitted and did not deny it, but admitted, ＂I am not the Messiah.＂

他明明承认，并没有否认；他明认说：＂我不是默西亚。＂

21 So they asked him, ＂What are you then? Are you Elijah?＂ 16 And he said, ＂I am not.＂ ＂Are you the Prophet?＂ He answered, ＂No.＂

他们又问他说：＂那么你是谁？你是厄里亚吗？＂他说：＂我不是。＂＂你是那位先知吗？＂他回答说：＂不是。＂

22 So they said to him, ＂Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?＂

于是他们问他说：＂你究竟是谁？好叫我们给那派遣我们来的人一个答复。关于你自己，你说什么呢？＂

23 He said: ＂I am ‘the voice of one crying out in the desert, ＂Make straight the way of the Lord,＂' 17 as Isaiah the prophet said.＂

他说：＂我是在旷野里呼喊者的声音：修直上主的道路吧！正如依撒意亚先知所说的。＂

24 Some Pharisees 18 were also sent.

被派遣来的有些是法利塞人，

25 They asked him, ＂Why then do you baptize if you are not the Messiah or Elijah or the Prophet?＂

他们又问他说：＂你既不是默西亚，又不是厄里亚，也不是那位先知，那么，你为什么施洗呢？＂

26 John answered them, ＂I baptize with water; 19 but there is one among you whom you do not recognize,

若翰答复他们说：＂我以水施洗，你们中间站着一位，是你们所不认识的；

27 the one who is coming after me, whose sandal strap I am not worthy to untie.＂

他在我以后来，我却当不起解他的鞋带。＂

28 This happened in Bethany across the Jordan, 20 where John was baptizing.

这些事发生于约旦河对岸的伯达尼，若翰施洗的地方。

29 The next day he saw Jesus coming toward him and said, ＂Behold, the Lamb of God, 21 who takes away the sin of the world.

第二天，若翰见耶稣向他走来，便说：＂看，天主的羔羊，除免世罪者！

30 22 He is the one of whom I said,‘A man is coming after me who ranks ahead of me because he existed before me.'

这位就是我论他曾说过：有一个人在我以后来，成了在我以前的，因他原先我而有。

31 I did not know him, 23 but the reason why I came baptizing with water was that he might be made known to Israel.＂

连我也不曾认识他，但为使他显示于以色列，为此，我来以水施洗。＂

32 John testified further, saying, ＂I saw the Spirit come down like a dove 24 from the sky and remain upon him.

若翰又作证说：＂我看见圣神彷佛鸽子从天降下，停在他身上。

33 I did not know him, but the one who sent me to baptize with water told me,‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.'

我也不曾认识他，但那派遣我来以水施洗的，给我说：你看见圣神降下，停在谁身上，谁就是那要以圣神施洗的人。

34 25 Now I have seen and testified that he is the Son of God.＂

我看见了，我便作证：他就是天主子。＂

35 The next day John was there again with two of his disciples,

第二天，若翰和他的两个门徒，又在那里站着，

36 and as he watched Jesus walk by, he said, ＂Behold, the Lamb of God.＂ 26

若翰看见耶稣走过，便注视着他说：＂看，天主的羔羊！＂

37 The two disciples 27 heard what he said and followed Jesus.

那两个门徒听见他说这话，便跟随了耶稣。

38 Jesus turned and saw them following him and said to them, ＂What are you looking for?＂ They said to him, ＂Rabbi＂ (which translated means Teacher), ＂where are you staying?＂

耶稣转过身来，看见他们跟着，便问他们说：＂你们找什么？＂他们回答说：＂辣彼！──意即师傅──你住在那里？＂

39 He said to them,＂Come, and you will see.＂ So they went and saw where he was staying, and they stayed with him that day. It was about four in the afternoon. 28

他向他们说：＂你们来看看吧！＂他们于是去了，看了他住的地方；并且那一天就在他那里住下了。那时，大约是第十时辰。

40 Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus.

西满伯多禄的哥哥安德肋，就是听了若翰的话，而跟随了耶稣的那两人中的一个，

41 He first found his own brother Simon and told him, ＂We have found the Messiah＂ 29 (which is translated Anointed).

先去找到了自己的弟弟西满，并向他说：＂我们找到了默西亚。＂──意即基督。

42 Then he brought him to Jesus. Jesus looked at him and said, ＂You are Simon the son of John; 30 you will be called Cephas＂ (which is translated Peter).

遂领他到耶稣跟前，耶稣注视着他说：＂你是若望的儿子西满，你要叫‘刻法’＂──意即伯多禄。

43 The next day he 31 decided to go to Galilee, and he found Philip. And Jesus said to him, ＂Follow me.＂

第二天，耶稣愿意往加里肋亚去，遇到了斐理伯，耶稣便向他说：＂你跟随我吧！＂

44 Now Philip was from Bethsaida, the town of Andrew and Peter.

斐理伯是贝特赛达人，与安德肋和伯多禄同城。

45 Philip found Nathanael and told him, ＂We have found the one about whom Moses wrote in the law, and also the prophets, Jesus, son of Joseph, from Nazareth.＂

斐理伯遇到纳塔乃耳，就向他说：＂梅瑟在法律上所记载，和先知们所预报的，我们找着了，就是若瑟的儿子，出身于纳匝肋的耶稣。＂

46 But Nathanael said to him, ＂Can anything good come from Nazareth?＂ Philip said to him, ＂Come and see.＂

纳塔乃耳便向他说：＂从纳匝肋还能出什么好事吗？＂斐理伯向他说：＂你来看一看吧！＂

47 Jesus saw Nathanael coming toward him and said of him, ＂Here is a true Israelite. 32 There is no duplicity in him.＂

耶稣看见纳塔乃耳向自己走来，就指着他说：＂看！这确是一个以色列人，在他内毫无诡诈。＂

48 33 Nathanael said to him, ＂How do you know me?＂ Jesus answered and said to him, ＂Before Philip called you, I saw you under the fig tree.＂

纳塔乃耳给他说：＂你从那里认识我呢？＂耶稣回答说：＂斐理伯叫你以前，当你还在无花果树下时，我就看见了你。＂

49 Nathanael answered him, ＂Rabbi, you are the Son of God; 34 you are the King of Israel.＂

纳塔乃耳回答说：＂辣彼！你是天主子，你是以色列的君王。＂

50 Jesus answered and said to him, ＂Do you believe because I told you that I saw you under the fig tree? 35 You will see greater things than this.＂

耶稣遂说道：＂因为我向你说：我看见了你在无花果树下，你就信了吗？你要看见比这更大的事！＂

51 And he said to him, ＂Amen, amen, 36 I say to you, you will see the sky opened and the angels of God ascending and descending on the Son of Man.＂

又向他说：＂我实实在在告诉你们：你们要看见天开，天主的天使在人子身上，上去下来。＂

Footnotes(注解)

1 [1-18] The prologue states the main themes of the gospel: life, light, truth, the world, testimony, and the preexistence of Jesus Christ, the incarnate Logos, who reveals God the Father. In origin, it was probably an early Christian hymn. Its closest parallel is in other christological hymns, Col 1:15-20 and Philippians 2:6-11. Its core (John 1:1-5, 10-11, 14) is poetic in structure, with short phrases linked by ＂staircase parallelism,＂ in which the last word of one phrase becomes the first word of the next. Prose inserts (at least John 1:6-8, 15) deal with John the Baptist.

2 [1] In the beginning: also the first words of the Old Testament (Genesis 1:1). Was: this verb is used three times with different meanings in this verse: existence, relationship, and predication. The Word (Greek logos): this term combines God's dynamic, creative word (Genesis), personified preexistent Wisdom as the instrument of God's creative activity (Proverbs), and the ultimate intelligibility of reality (Hellenistic philosophy). With God: the Greek preposition here connotes communication with another. Was God: lack of a definite article with ＂God＂ in Greek signifies predication rather than identification.

3 [1] What came to be: while the oldest manuscripts have no punctuation here, the corrector of Bodmer Papyrus P75, some manuscripts, and the Ante-Nicene Fathers take this phrase with what follows, as staircase parallelism. Connection with John 1:3 reflects fourth-century anti-Arianism.

4 [5] The ethical dualism of light and darkness is paralleled in intertestamental literature and in the Dead Sea Scrolls. Overcome: ＂comprehend＂ is another possible translation, but cf John 12:35; Wisdom 7:29-30.

5 [6] John was sent just as Jesus was ＂sent＂ (John 4:34) in divine mission. Other references to John the Baptist in this gospel emphasize the differences between them and John's subordinate role.

6 [7] Testimony: the testimony theme of John is introduced, which portrays Jesus as if on trial throughout his ministry. All testify to Jesus: John the Baptist, the Samaritan woman, scripture, his works, the crowds, the Spirit, and his disciples.

7 [11] What was his own . . . his own people: first a neuter, literally, ＂his own property/possession＂ (probably = Israel), then a masculine, ＂his own people＂ (the Israelites).

8 [13] Believers in Jesus become children of God not through any of the three natural causes mentioned but through God who is the immediate cause of the new spiritual life. Were born: the Greek verb can mean ＂begotten＂ (by a male) or ＂born＂ (from a female or of parents). The variant ＂he who was begotten,＂ asserting Jesus' virginal conception, is weakly attested in Old Latin and Syriac versions.

9 [14] Flesh: the whole person, used probably against docetic tendencies (cf 1 John 4:2; 1:7). Made his dwelling: literally, ＂pitched his tent/tabernacle.＂ Cf the tabernacle or tent of meeting that was the place of God's presence among his people (Exodus 25:8-9). The incarnate Word is the new mode of God's presence among his people. The Greek verb has the same consonants as the Aramaic word for God's presence (Shekinah). Glory: God's visible manifestation of majesty in power, which once filled the tabernacle (Exodus 40:34) and the temple (1 Kings 8:10-11, 27), is now centered in Jesus. Only Son: Greek, monogenes, but see the note on John 1:18. Grace and truth: these words may represent two Old Testament terms describing Yahweh in covenant relationship with Israel (cf Exodus 34:6), thus God's ＂love＂ and ＂fidelity.＂ The Word shares Yahweh's covenant qualities.

10 [15] This verse, interrupting John 1:14, 16 seems drawn from John 1:30.

11 [16] Grace in place of grace: replacement of the Old Covenant with the New (cf John 1:17). Other possible translations are ＂grace upon grace＂ (accumulation) and ＂grace for grace＂ (correspondence).

12 [18] The only Son, God: while the vast majority of later textual witnesses have another reading, ＂the Son, the only one＂ or ＂the only Son,＂ the translation above follows the best and earliest manuscripts, monogenes theos, but takes the first term to mean not just ＂Only One＂ but to include a filial relationship with the Father, as at Luke 9:38 (＂only child＂) or Hebrews 11:17 (＂only son＂) and as translated at John 1:14. The Logos is thus ＂only Son＂ and God but not Father/God.

13 [19-51] The testimony of John the Baptist about the Messiah and Jesus' self-revelation to the first disciples. This section constitutes the introduction to the gospel proper and is connected with the prose inserts in the prologue. It develops the major theme of testimony in four scenes: John's negative testimony about himself; his positive testimony about Jesus; the revelation of Jesus to Andrew and Peter; the revelation of Jesus to Philip and Nathanael.

14 [19] The Jews: throughout most of the gospel, the ＂Jews＂ does not refer to the Jewish people as such but to the hostile authorities, both Pharisees and Sadducees, particularly in Jerusalem, who refuse to believe in Jesus. The usage reflects the atmosphere, at the end of the first century, of polemics between church and synagogue, or possibly it refers to Jews as representative of a hostile world (John 1:10-11).

15 [20] Messiah: the anointed agent of Yahweh, usually considered to be of Davidic descent. See further the note on John 1:41.

16 [21] Elijah: the Baptist did not claim to be Elijah returned to earth (cf Malachi 3:23; Matthew 11:14). The Prophet: probably the prophet like Moses (Deut 18:15; cf Acts 3:22).

17 [23] This is a repunctuation and reinterpretation (as in the synoptic gospels and Septuagint) of the Hebrew text of Isaiah 40:3 which reads, ＂A voice cries out: In the desert prepare the way of the Lord.＂

18 [24] Some Pharisees: other translations, such as ＂Now they had been sent from the Pharisees,＂ misunderstand the grammatical construction. This is a different group from that in John 1:19; the priests and Levites would have been Sadducees, not Pharisees.

19 [26] I baptize with water: the synoptics add ＂but he will baptize you with the holy Spirit＂ (Mark 1:8) or ＂. . . holy Spirit and fire＂ (Matthew 3:11; Luke 3:16). John's emphasis is on purification and preparation for a better baptism.

20 [28] Bethany across the Jordan: site unknown. Another reading is ＂Bethabara.＂

21 [29] The Lamb of God: the background for this title may be the victorious apocalyptic lamb who would destroy evil in the world (Rev 5-7; 17:14); the paschal lamb, whose blood saved Israel (Exodus 12); and/or the suffering servant led like a lamb to the slaughter as a sin-offering (Isaiah 53:7, 10).

22 [30] He existed before me: possibly as Elijah (to come, John 1:27); for the evangelist and his audience, Jesus' preexistence would be implied (see the note on John 1:1).

23 [31] I did not know him: this gospel shows no knowledge of the tradition (Luke 1) about the kinship of Jesus and John the Baptist. The reason why I came baptizing with water: in this gospel, John's baptism is not connected with forgiveness of sins; its purpose is revelatory, that Jesus may be made known to Israel.

24 [32] Like a dove: a symbol of the new creation (Genesis 8:8) or the community of Israel (Hosea 11:11). Remain: the first use of a favorite verb in John, emphasizing the permanency of the relationship between Father and Son (as here) and between the Son and the Christian. Jesus is the permanent bearer of the Spirit.

25 [34] The Son of God: this reading is supported by good Greek manuscripts, including the Chester Beatty and Bodmer Papyri and the Vatican Codex, but is suspect because it harmonizes this passage with the synoptic version: ＂This is my beloved Son＂ (Matthew 3:17; Mark 1:11; Luke 3:22). The poorly attested alternate reading, ＂God's chosen One,＂ is probably a reference to the Servant of Yahweh (Isaiah 42:1).

26 [36] John the Baptist's testimony makes his disciples' following of Jesus plausible.

27 [37] The two disciples: Andrew (John 1:40) and, traditionally, John, son of Zebedee (see the note on John 13:23).

28 [39] Four in the afternoon: literally, the tenth hour, from sunrise, in the Roman calculation of time. Some suggest that the next day, beginning at sunset, was the sabbath; they would have stayed with Jesus to avoid travel on it.

29 [41] Messiah: the Hebrew word masiah, ＂anointed one＂ (see the note on Luke 2:11), appears in Greek as the transliterated messias only here and in John 4:25. Elsewhere the Greek translation christos is used.

30 [42] Simon, the son of John: in Matthew 16:17, Simon is called Bariona, ＂son of Jonah,＂ a different tradition for the name of Simon's father. Cephas: in Aramaic = the Rock; cf Matthew 16:18. Neither the Greek equivalent Petros nor, with one isolated exception, Cephas is attested as a personal name before Christian times.

31 [43] He: grammatically, could be Peter, but logically is probably Jesus.

32 [47] A true Israelite. There is no duplicity in him: Jacob was the first to bear the name ＂Israel＂ (Genesis 32:29), but Jacob was a man of duplicity (Genesis 27:35-36).

33 [48] Under the fig tree: a symbol of messianic peace (cf Micah 4:4; Zechariah 3:10).

34 [49] Son of God: this title is used in the Old Testament, among other ways, as a title of adoption for the Davidic king (2 Sam 7:14; Psalm 2:7; 89:27), and thus here, with King of Israel, in a messianic sense. For the evangelist, Son of God also points to Jesus' divinity (cf John 20:28).

35 [50] Possibly a statement: ＂You [singular] believe because I saw you under the fig tree.＂

36 [51] The double ＂Amen＂ is characteristic of John. You is plural in Greek. The allusion is to Jacob's ladder (Genesis 28:12).

John
Chapter 2

1 1 On the third day there was a wedding 2 in Cana 3 in Galilee, and the mother of Jesus was there.

第三天，在加里肋亚加纳有婚宴，耶稣的母亲在那里；

2 Jesus and his disciples were also invited to the wedding.

耶稣和他的门徒也被请去赴婚宴。

3 When the wine ran short, the mother of Jesus said to him, ＂They have no wine.＂

酒缺了，耶稣的母亲向他说：＂他们没有酒了。＂

4 4 (And) Jesus said to her, ＂Woman, how does your concern affect me? My hour has not yet come.＂

耶稣回答说：＂女人，这于我和你有什么关系？我的时刻尚未来到。＂

5 His mother said to the servers, ＂Do whatever he tells you.＂

他的母亲给仆役说：＂他无论吩咐你们什么，你们就作什么。＂

6 5 Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons.

在那里放着六口石缸，是为犹太人的取洁礼用的；每口可容纳两三桶水。

7Jesus told them, ＂Fill the jars with water.＂ So they filled them to the brim.

耶稣向仆役说：＂你们把缸灌满水吧！＂他们就灌满了，直到缸口。

8 Then he told them, ＂Draw some out now and take it to the headwaiter.＂ 6 So they took it.

然后，耶稣给他们说：＂现在你们舀出来，送给司席！＂他们便送去了。

9 And when the headwaiter tasted the water that had become wine, without knowing where it came from (although the servers who had drawn the water knew), the headwaiter called the bridegroom

司席一尝已变成酒的水──并不知是从那里来的，舀水的仆役却知道──司席便叫了新郎来，

10 and said to him, ＂Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.＂

向他说：＂人人都先摆上好酒，当客人都喝够了，才摆上次等的；你却把好酒保留到现在。＂

11 Jesus did this as the beginning of his signs 7 in Cana in Galilee and so revealed his glory, and his disciples began to believe in him.

这是耶稣所行的第一个神迹，是在加里肋亚加纳行的；他显示了自己的光荣，他的门徒们就信从了他。

12 8 9 After this, he and his mother, (his) brothers, and his disciples went down to Capernaum and stayed there only a few days.

此后他和他的母亲、弟兄和门徒下到葛法翁，在那里住了不多几天。

13 10 11 Since the Passover of the Jews was near, Jesus went up to Jerusalem.

犹太人的逾越节近了，耶稣便上了耶路撒冷。

14 12 He found in the temple area those who sold oxen, sheep, and doves, 13 as well as the money-changers seated there.

在殿院里，他发现了卖牛、羊、鸽子的，和坐在钱庄上兑换银钱的人，

15 He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables,

就用绳索做了一条鞭子，把众人连羊带牛，从殿院都赶出去，倾倒了换钱者的银钱，推翻了他们的桌子；

16 and to those who sold doves he said, ＂Take these out of here, and stop making my Father's house a marketplace.＂

给卖鸽子的人说：＂把这些东西从这里拿出去，不要使我父的殿宇成为商场。＂

17 14 His disciples recalled the words of scripture, ＂Zeal for your house will consume me.＂

他的门徒就想起了经上记载的：‘我对你殿宇所怀的热忱，把我耗尽。’的话。

18 At this the Jews answered and said to him, ＂What sign can you show us for doing this?＂

犹太人便追问他说：＂你给我们显什么神迹，证明你有权柄作这些事？＂

19 Jesus answered and said to them, 15 ＂Destroy this temple and in three days I will raise it up.＂

耶稣回答他们说：＂你们拆毁这座圣殿，三天之内，我要把它重建起来。＂

20 The Jews said, ＂This temple has been under construction for forty-six years, 16 and you will raise it up in three days?＂

犹太人就说：＂这座圣殿建筑了四十六年，你在三天之内就会重建起它来吗？＂

21 But he was speaking about the temple of his body.

但耶稣所提的圣所，是指他自己的身体。

22 Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the scripture and the word Jesus had spoken.

所以，当他从死者中复活以后，他的门徒就想起了他曾说过这话，便相信了圣经和耶稣说过的话。

23 While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing.

当耶稣在耶路撒冷过逾越节庆节时，有许多人看见他所行的神迹，便信从了他；

24 But Jesus would not trust himself to them because he knew them all,

耶稣却不信任他们，因为他认识众人；

25 and did not need anyone to testify about human nature. He himself understood it well.

他并不需要谁告诉他，人是怎样的，因为他认识在人心里有什么。

Footnotes(注解)

1 [2:1-6:71] Signs revealing Jesus as the Messiah to all Israel. ＂Sign＂ (semeion) is John's symbolic term for Jesus' wondrous deeds (see Introduction). The Old Testament background lies in the Exodus story (cf Deut 11:3; 29:2). John is interested primarily in what the semeia signify: God's intervention in human history in a new way through Jesus.

2 [1-11] The first sign. This story of replacement of Jewish ceremonial washings (John 2:6) presents the initial revelation about Jesus at the outset of his ministry. He manifests his glory; the disciples believe. There is no synoptic parallel.

3 [1] Cana: unknown from the Old Testament. The mother of Jesus: she is never named in John.

4 [4] This verse may seek to show that Jesus did not work miracles to help his family and friends, as in the apocryphal gospels. Woman: a normal, polite form of address, but unattested in reference to one's mother. Cf also John 19:26. How does your concern affect me?: literally, ＂What is this to me and to you?＂--a Hebrew expression of either hostility (Judges 11:12; 2 Chron 35:21; 1 Kings 17:18) or denial of common interest (Hosea 14:9; 2 Kings 3:13). Cf Mark 1:24; 5:7 used by demons to Jesus. My hour has not yet come: the translation as a question (＂Has not my hour now come?＂), while preferable grammatically and supported by Greek Fathers, seems unlikely from a comparison with John 7:6, 30. The ＂hour＂ is that of Jesus' passion, death, resurrection, and ascension (John 13:1).

5 [6] Twenty to thirty gallons: literally, ＂two or three measures＂; the Attic liquid measure contained 39.39 liters. The vast quantity recalls prophecies of abundance in the last days; cf Amos 9:13-14; Hosea 14:7; Jeremiah 31:12.

6 [8] Headwaiter: used of the official who managed a banquet, but there is no evidence of such a functionary in Palestine. Perhaps here a friend of the family acted as master of ceremonies; cf Sirach 32:1.

7 [11] The beginning of his signs: the first of seven (see Introduction).

8 [2:12-3:21] The next three episodes take place in Jerusalem. Only the first is paralleled in the synoptic gospels.

9 [12] This transitional verse may be a harmonization with the synoptic tradition in Luke 4:31 and Matthew 4:13. There are many textual variants. John depicts no extended ministry in Capernaum as do the synoptics.

10 [13-22] This episode indicates the post-resurrectional replacement of the temple by the person of Jesus.

11 [13] Passover: this is the first Passover mentioned in John; a second is mentioned in John 6:4 a third in John 13:1. Taken literally, they point to a ministry of at least two years.

12 [14-22] The other gospels place the cleansing of the temple in the last days of Jesus' life (Matthew, on the day Jesus entered Jerusalem; Mark, on the next day). The order of events in the gospel narratives is often determined by theological motives rather than by chronological data.

13 [14] Oxen, sheep, and doves: intended for sacrifice. The doves were the offerings of the poor (Lev 5:7). Money-changers: for a temple tax paid by every male Jew more than nineteen years of age, with a half-shekel coin (Exodus 30:11-16), in Syrian currency. See the note on Matthew 17:24.

14 [17] Psalm 69:10, changed to future tense to apply to Jesus.

15 [19] This saying about the destruction of the temple occurs in various forms (Matthew 24:2; 27:40; Mark 13:2; 15:29; Luke 21:6; cf Acts 6:14). Matthew 26:61 has: ＂I can destroy the temple of God. . .＂; see the note there. In Mark 14:58, there is a metaphorical contrast with a new temple: ＂I will destroy this temple made with hands and within three days I will build another not made with hands.＂ Here it is symbolic of Jesus' resurrection and the resulting community (see John 2:21 and Rev 21:2). In three days: an Old Testament expression for a short, indefinite period of time; cf Hosea 6:2.

16 [20] Forty-six years: based on references in Josephus (Jewish Wars 1,21,1 #401; Antiquities 15,11,1 #380), possibly the spring of A.D. 28. Cf the note on Luke 3:1.

John
Chapter 3

1 1 Now there was a Pharisee named Nicodemus, a ruler of the Jews. 2

有一个法利塞党人，名叫尼苛德摩，是个犹太人的首领。

2 He came to Jesus at night and said to him, ＂Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him.＂

有一夜，他来到耶稣前，向他说：＂辣彼，我们知道你是由天主而来的师傅，因为天主若不同他在一起，谁也不能行你所行的这些神迹。＂

3 Jesus answered and said to him, ＂Amen, amen, I say to you, no one can see the kingdom of God without being born 3 from above.＂

耶稣回答说：＂我实实在在告诉你：人除非由上而生，不能见到天主的国。＂

4 Nicodemus said to him, ＂How can a person once grown old be born again? Surely he cannot reenter his mother's womb and be born again, can he?＂

尼苛德摩说：＂人已年老，怎样能重生呢？难道他还能再入母腹而重生吗？＂

5 Jesus answered, ＂Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.

耶稣回答说：＂我实实在在告诉你：人除非由水和圣神而生，不能进天主的国：

6 What is born of flesh is flesh and what is born of spirit is spirit.

由肉生的属于肉，由神生的属于神。

7 Do not be amazed that I told you,‘You must be born from above.'

你不要惊奇，因我给你说了：你们应该由上而生。

8 The wind 4 blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit.＂

风随意向那里吹，你听到风的响声，却不知道风从那里来，往那里去：凡由圣神而生的就是这样。＂

9 Nicodemus answered and said to him, ＂How can this happen?＂

尼苛德摩问说：＂这事怎么能成就呢？＂

10 Jesus answered and said to him, ＂You are the teacher of Israel and you do not understand this?

耶稣回答说：＂你是以色列的师傅；连这事你都不知道吗？

11 Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony.

我实实在在告诉你：我们知道的，我们才讲论；我们见过的，我们才作证；而你们却不接受我们的作证。

12 If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things?

若我给你们说地上的事，你们尚且不信；若我给你们说天上的事，你们怎么会信呢？

13 No one has gone up to heaven except the one who has come down from heaven, the Son of Man.

没有人上过天，除了那自天降下而仍在天上的人子。

14 And just as Moses lifted up 5 the serpent in the desert, so must the Son of Man be lifted up,

正如梅瑟曾在旷野里高举了蛇，人子也应照样被举起来，

15 6 so that everyone who believes in him may have eternal life.＂

使凡信的人，在他内得永生。

16 For God so loved the world that he gave 7 his only Son, so that everyone who believes in him might not perish but might have eternal life.

天主竟这样爱了世界，甚至赐下了自己的独生子，使凡信他的人不至丧亡，反而获得永生，

17 For God did not send his Son into the world to condemn 8 the world, but that the world might be saved through him.

因为天主没有派遣子到世界上来审判世界，而是为叫世界藉着他而获救。

18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.

那信从他的，不受审判；那不信的，已受了审判，因为他没有信从天主独生子的名字。

19 9 And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.

审判就在于此：光明来到了世界，世人却爱黑暗甚于光明，因为他们的行为是邪恶的。

20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.

的确，凡作恶的，都憎恶光明，也不来就光明，怕自己的行为彰显出来；

21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.

然而履行真理的，却来就光明，为显示出他的行为是在天主内完成的。

22 10 After this, Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing.

此后，耶稣和门徒来到犹太地，同他们一起住在那里施洗。

23 John was also baptizing in Aenon near Salim, 11 because there was an abundance of water there, and people came to be baptized,

那时若翰也在临近撒林的艾农施洗，因为那里水多，人们常来受洗。

24 12 for John had not yet been imprisoned.

那时，若翰尚未被投在监狱里。

25 Now a dispute arose between the disciples of John and a Jew 13 about ceremonial washings.

若翰的门徒和一个犹太人，关于取洁礼发生了争辩。

26 So they came to John and said to him, ＂Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing and everyone is coming to him.＂

他们便来到若翰前对他说：＂辣彼，曾同你一起在约旦河对岸，你给他作证的那位，看，他也施洗；并且众人都到他那里去了。＂

27 John answered and said, ＂No one can receive anything except what has been given him from heaven.

若翰回答说：＂人不能领受什么，除非有天上的赏赐。

28 You yourselves can testify that I said (that) I am not the Messiah, but that I was sent before him.

你们自己可以给我作证，我曾说过：我不是默西亚，我只是被派遣作他前驱的。

29 The one who has the bride is the bridegroom; the best man, 14 who stands and listens for him, rejoices greatly at the bridegroom's voice. So this joy of mine has been made complete.

有新娘的是新郎；新郎的朋友，侍立静听，一听得新郎的声音，就非常喜乐：我的喜乐已满足了。

30 He must increase; I must decrease.＂

他应该兴盛，我却应该衰微。

31 15 The one who comes from above is above all. The one who is of the earth is earthly and speaks of earthly things. But the one who comes from heaven (is above all).

那由上而来的，超越一切。那出于下地的，是属于下地，且讲论下地的事；那自上天而来的，超越万有之上，

32 He testifies to what he has seen and heard, but no one accepts his testimony.

他对所见所闻的，予以作证，却没有人接受他的见证。

33 Whoever does accept his testimony certifies that God is trustworthy.

那接受他见证的人，就证实天主是真实的。

34 For the one whom God sent speaks the words of God. He does not ration his gift 16 of the Spirit.

天主所派遣的，讲论天主的话，因为天主把圣神无限量的赏赐了他。

35 The Father loves the Son and has given everything over to him.

父爱子，并把一切交在他手中。

36 Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him.

那信从子的，便有永生，那不信从子的，不但不会见到生命，反有天主的义怒常在他身上。

Footnotes(注解)

1 [1-21] Jesus instructs Nicodemus on the necessity of a new birth from above. This scene in Jerusalem at Passover exemplifies the faith engendered by signs (John 2:23). It continues the self-manifestation of Jesus in Jerusalem begun in John 2. This is the first of the Johannine discourses, shifting from dialogue to monologue (John 3:11-15) to reflection of the evangelist (John 3:16-21). The shift from singular through John 3:10 to plural in John 3:11 may reflect the early church's controversy with the Jews.

2 [1] A ruler of the Jews: most likely a member of the Jewish council, the Sanhedrin; see the note on Mark 8:31.

3 [3] Born: see the note on John 1:13. From above: the Greek adverb anothen means both ＂from above＂ and ＂again.＂ Jesus means ＂from above＂ (see John 3:31) but Nicodemus misunderstands it as ＂again.＂ This misunderstanding serves as a springboard for further instruction.

4 [8] Wind: the Greek word pneuma (as well as the Hebrew ruah) means both ＂wind＂ and ＂spirit.＂ In the play on the double meaning, ＂wind＂ is primary.

5 [14] Lifted up: in Numbers 21:9 Moses simply ＂mounted＂ a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.

6 [15] Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.

7 [16] Gave: as a gift in the incarnation, and also ＂over to death＂ in the crucifixion; cf Romans 8:32.

8 [17-19] Condemn: the Greek root means both judgment and condemnation. Jesus' purpose is to save, but his coming provokes judgment; some condemn themselves by turning from the light.

9 [19] Judgment is not only future but is partially realized here and now.

10 [22-26] Jesus' ministry in Judea is only loosely connected with John 2:13-3:21; cf John 1:19-36. Perhaps John the Baptist's further testimony was transposed here to give meaning to ＂water＂ in John 3:5. Jesus is depicted as baptizing (John 3:22); contrast John 4:2.

11 [23] Aenon near Salim: site uncertain, either in the upper Jordan valley or in Samaria.

12 [24] A remark probably intended to avoid objections based on a chronology like that of the synoptics (Matthew 4:12; Mark 1:14).

13 [25] A Jew: some think Jesus is meant. Many manuscripts read ＂Jews.＂

14 [29] The best man: literally, ＂the friend of the groom,＂ the shoshben of Jewish tradition, who arranged the wedding. Competition between him and the groom would be unthinkable.

15 [31-36] It is uncertain whether these are words by the Baptist, Jesus, or the evangelist. They are reflections on the two preceding scenes.

16 [34] His gift: of God or to Jesus, perhaps both. This verse echoes John 5:8.

John
Chapter 4

1 1 Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John

耶稣一知道法利塞人听说他已收徒，施洗比若翰还多──

2 (although Jesus himself was not baptizing, just his disciples), 2

其实耶稣本人并没有施洗，而是他的门徒──

3 he left Judea and returned to Galilee.

便离开犹太，又往加里肋亚去了。

4 He had to 3 pass through Samaria.

他必须途经撒马黎雅。

5 So he came to a town of Samaria called Sychar, 4 near the plot of land that Jacob had given to his son Joseph.

于是到了撒马黎雅的一座城，名叫息哈尔，靠近雅各伯给他儿子若瑟的庄田，

6 Jacob's well was there. Jesus, tired from his journey, sat down there at the well. It was about noon.

在那里有＂雅各伯泉。＂耶稣因行路疲倦，就顺便坐在泉傍；那时，大约是第六时辰。

7 A woman of Samaria came to draw water. Jesus said to her, ＂Give me a drink.＂

有一个撒玛黎雅妇人来汲水，耶稣向她说：＂请给我点水喝！＂

8 His disciples had gone into the town to buy food.

那时，他的门徒已往城里买食物去了。

9 5 The Samaritan woman said to him, ＂How can you, a Jew, ask me, a Samaritan woman, for a drink?＂ (For Jews use nothing in common with Samaritans.)

那撒玛黎雅妇人就回答说：＂你既是个犹太人，怎么向我一个撒玛黎雅妇人要水喝呢？＂原来，犹太人和撒玛黎雅人不相往来。

10 6 Jesus answered and said to her, ＂If you knew the gift of God and who is saying to you,‘Give me a drink,' you would have asked him and he would have given you living water.＂

耶稣回答她说：＂若是你知道天主的恩赐，并知道向你说：给我水喝的人是谁，你或许早求了他，而他也早赐给了你活水。＂

11 (The woman) said to him, ＂Sir, 7 you do not even have a bucket and the cistern is deep; where then can you get this living water?

那妇人问说；＂先生，你连汲水器也没有，而井又深，你从那里得那活水呢？

12 Are you greater than our father Jacob, who gave us this cistern and drank from it himself with his children and his flocks?＂

难道你比我们的祖先雅各伯还大吗？他留给了我们这口井，他和他的子孙以及他的牲畜，都曾喝过这井里的水。＂

13 Jesus answered and said to her, ＂Everyone who drinks this water will be thirsty again;

耶稣回答说：＂凡喝这水的，还要再渴；

14 but whoever drinks the water I shall give will never thirst; the water I shall give will become in him a spring of water welling up to eternal life.＂

但谁若喝了我赐与他的水，他将永远不渴；并且我赐给他的水，将在他内成为涌到永生的水泉。＂

15 The woman said to him, ＂Sir, give me this water, so that I may not be thirsty or have to keep coming here to draw water.＂

妇人说：＂先生，请给我这水吧！免得我再渴，也免得我再来这里汲水。＂

16 Jesus said to her, ＂Go call your husband and come back.＂

耶稣向她说：＂去，叫你的丈夫，再回这里来。＂

17 The woman answered and said to him, ＂I do not have a husband.＂ Jesus answered her, ＂You are right in saying, ‘I do not have a husband.'

那妇人回答说：＂我没有丈夫。＂耶稣说：＂你说：我没有丈夫，正对；

18 For you have had five husbands, and the one you have now is not your husband. What you have said is true.＂

因为你曾有过五个丈夫，而你现在所有的，也不是你的丈夫：你说的这话真对。＂

19 The woman said to him, ＂Sir, I can see that you are a prophet.

妇人向他说：＂先生，我看你是个先知。

20 Our ancestors worshiped on this mountain; 8 but you people say that the place to worship is in Jerusalem.＂

我们的祖先一向在这座山上朝拜天主，你们却说：应该朝拜的地方是在耶路撒冷。＂

21 Jesus said to her, ＂Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem.

耶稣回答说：＂女人，你相信我罢！到了时候，你们将不在这座山，也不在耶路撒冷朝拜父。

22 You people worship what you do not understand; we worship what we understand, because salvation is from the Jews.

你们朝拜你们所不认识的，我们朝拜我们所认识的，因为救恩是出自犹太人。

23 But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth; 9 and indeed the Father seeks such people to worship him.

然而时候要到，且现在就是，那些真正朝拜的人，将以心神以真理朝拜父，因为父就是寻找这样朝拜他的人。

24 God is Spirit, and those who worship him must worship in Spirit and truth.＂

天主是神，朝拜他的人，应当以心神以真理去朝拜他。＂

25 10 The woman said to him, ＂I know that the Messiah is coming, the one called the Anointed; when he comes, he will tell us everything.＂

妇人说：＂我知道默西亚──意即基督──要来，他一来了，必会告诉我们一切。＂

26 Jesus said to her, ＂I am he, 11 the one who is speaking with you.＂

耶稣向她说：＂同你谈话的我就是。＂

27 At that moment his disciples returned, and were amazed that he was talking with a woman, 12 but still no one said, ＂What are you looking for?＂ or ＂Why are you talking with her?＂

正在这时，他的门徒回来了，他们就惊奇他同一个妇人谈话；但是没有人问:＂你要什么？＂或:＂你同她谈论什么？＂

28 The woman left her water jar and went into the town and said to the people,

于是那妇人撇下自己的水罐，往城里去向人说:

29 ＂Come see a man who told me everything I have done. Could he possibly be the Messiah?＂

＂你们来看！有一个人说出了我所作过的一切事:莫非他就是默西亚吗？＂

30 They went out of the town and came to him.

众人从城里出来，往他那里去。

31 Meanwhile, the disciples urged him, ＂Rabbi, eat.＂

这其间，门徒请求耶稣说:＂辣彼，吃罢！＂

32 But he said to them, ＂I have food to eat of which you do not know.＂

他却回答说:＂我已有食物吃，那是你们所不知道的。＂

33 So the disciples said to one another, ＂Could someone have brought him something to eat?＂

门徒便彼此问说:＂难道有人给他送来了吃的吗？＂

34 Jesus said to them, ＂My food is to do the will of the one who sent me and to finish his work.

耶稣向他们说:＂我的食物就是承行派遣我者的旨意，完成他的工程。

35 Do you not say,‘In four months 13 the harvest will be here'? I tell you, look up and see the fields ripe for the harvest.

你们不是说:还有四个月才到收获期吗？看，我给你们说:举起你们的眼，细看田地，庄稼已经发白，可以收割了。

36 The reaper is already 14 receiving his payment and gathering crops for eternal life, so that the sower and reaper can rejoice together.

收割的人已领到工资，且为永生收集了果实，如此，撒种的和收割的将一同喜欢。

37 For here the saying is verified that‘One sows and another reaps.'

这正如俗语所说的:撒种的是一人，收割的是另一人。

38 I sent you to reap what you have not worked for; others have done the work, and you are sharing the fruits of their work.＂

我派遣你们在你们没有劳过力的地方去收割；别人劳了力，而你们去收获他们劳苦的成果。＂

39 Many of the Samaritans of that town began to believe in him because of the word of the woman 15 who testified, ＂He told me everything I have done.＂

城里有许多撒玛黎雅人信从了耶稣，因为那妇人作证说:＂他向我说出了我所做过的一切。＂

40 When the Samaritans came to him, they invited him to stay with them; and he stayed there two days.

这样，那些撒玛黎雅人来到耶稣前，请求他在他们那里住下；耶稣就在那里住了两天。

41 Many more began to believe in him because of his word,

还有更多的人因着他的讲论，信从了他。

42 and they said to the woman, ＂We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world.＂

他们向那妇人说:＂现在我们信，不是为了你的话，而是因为我们亲自听见了，并知道他确实是世界的救主。＂

43 16 After the two days, he left there for Galilee.

过了两天，耶稣离开那里，往加里肋亚去了。

44 17 For Jesus himself testified that a prophet has no honor in his native place.

耶稣曾亲自作证说:＂先知在自己的家乡决受不到尊荣。＂

45 When he came into Galilee, the Galileans welcomed him, since they had seen all he had done in Jerusalem at the feast; for they themselves had gone to the feast.

他一来到加里肋亚，加里肋亚人便接待了他，因为他们也曾上了耶路撒冷去过节，并亲眼见了他在庆节中所行的一切。

46 18 Then he returned to Cana in Galilee, where he had made the water wine. Now there was a royal official whose son was ill in Capernaum.

耶稣又来到加里肋亚加纳，即他变水为酒的地方，那里有一位王臣，他的儿子在葛法翁患病。

47 When he heard that Jesus had arrived in Galilee from Judea, he went to him and asked him to come down and heal his son, who was near death.

这人一听说耶稣从犹太到加里肋亚来了，就到他那里去，恳求他下来医治他的儿子，因为他快要死了。

48 Jesus said to him, ＂Unless you people see signs and wonders, you will not believe.＂

耶稣对他说:＂除非你们看到神迹和奇事，你们总是不信。＂

49 The royal official said to him, ＂Sir, come down before my child dies.＂

那王臣向他说:＂主，在我的小孩未死以前，请你下来罢！＂

50 Jesus said to him, ＂You may go; your son will live.＂ The man believed what Jesus said to him and left.

耶稣回答说:＂去罢！你的儿子活了。＂那人信了耶稣向他所说的话，便走了。

51 While he was on his way back, his slaves met him and told him that his boy would live.

他正下去的时候，仆人们迎上他来，说他的孩子活了。

52 He asked them when he began to recover. They told him, ＂The fever left him yesterday, about one in the afternoon.＂

他问他们孩子病势好转的时刻，他们给他说:＂昨天第七时辰，热就退了。＂

53 The father realized that just at that time Jesus had said to him, ＂Your son will live,＂ and he and his whole household came to believe.

父亲就知道正是耶稣向他说:＂你的儿子活了＂的那个时辰；他和他的全家便都信了。

54 (Now) this was the second sign Jesus did when he came to Galilee from Judea.

这是耶稣从犹太回到加里肋亚后，所行的第二个神迹。
Footnotes(注解)

1 [1-42] Jesus in Samaria. The self-revelation of Jesus continues with his second discourse, on his mission to ＂half-Jews.＂ It continues the theme of replacement, here with regard to cult (John 4:21). Water (John 4:7-15) serves as a symbol (as at Cana and in the Nicodemus episode).

2 [2] An editorial refinement of John 3:22, perhaps directed against followers of John the Baptist who claimed that Jesus imitated him.

3 [4] He had to: a theological necessity; geographically, Jews often bypassed Samaria by taking a route across the Jordan.

4 [5] Sychar: Jerome identifies this with Shechem, a reading found in Syriac manuscripts.

5 [9] Samaritan women were regarded by Jews as ritually impure, and therefore Jews were forbidden to drink from any vessel they had handled.

6 [10] Living water: the water of life, i.e., the revelation that Jesus brings; the woman thinks of ＂flowing water,＂ so much more desirable than stagnant cistern water. On John's device of such misunderstanding, cf the note on John 3:3.

7 [11] Sir: the Greek kyrios means ＂master＂ or ＂lord,＂ as a respectful mode of address for a human being or a deity; cf John 4:19. It is also the word used in the Septuagint for the Hebrew 'adonai, substituted for the tetragrammaton YHWH.

8 [20] This mountain: Gerizim, on which a temple was erected in the fourth century B.C. by Samaritans to rival Matthew. Zion in Jerusalem; cf Deut 27:4 (Mount Ebal = the Jews' term for Gerizim).

9 [23] In Spirit and truth: not a reference to an interior worship within one's own spirit. The Spirit is the spirit given by God that reveals truth and enables one to worship God appropriately (John 14:16-17). Cf ＂born of water and Spirit (John 3:5).

10 [25] The expectations of the Samaritans are expressed here in Jewish terminology. They did not expect a messianic king of the house of David but a prophet like Moses (Deut 18:15).

11 [26] I am he: it could also be translated ＂I am,＂ an Old Testament self-designation of Yahweh (Isaiah 43:3, etc.); cf John 6:20; 8:24, 28, 58; 13:19; 18:5-6, 8. See the note on Mark 6:50.

12 [27] Talking with a woman: a religious and social restriction that Jesus is pictured treating as unimportant.

13 [35] ＂In four months . . .': probably a proverb; cf Matthew 9:37-38.

14 [36] Already: this word may go with the preceding verse rather than with John 4:36.

15 [39] The woman is presented as a missionary, described in virtually the same words as the disciples are in Jesus' prayer (John 17:20).

16 [43-54] Jesus' arrival in Cana in Galilee; the second sign. This section introduces another theme, that of the life-giving word of Jesus. It is explicitly linked to the first sign (John 2:11). The royal official believes (John 4:50). The natural life given his son is a sign of eternal life.

17 [44] Probably a reminiscence of a tradition as in Mark 6:4. Cf Gospel of Thomas John 4:31: ＂No prophet is acceptable in his village, no physician heals those who know him.＂

18 [46-54] The story of the cure of the royal official's son may be a third version of the cure of the centurion's son (Matthew 8:5-13) or servant (Luke 7:1-10). Cf also Matthew 15:21-28; Mark 7:24-30.

John
Chapter 5

1 1 2 After this, there was a feast of the Jews, and Jesus went up to Jerusalem.

这些事后，正是犹太人的庆节，耶稣便上了耶路撒冷。

2 Now there is in Jerusalem at the Sheep (Gate) 3 a pool called in Hebrew Bethesda, with five porticoes.

在耶路撒冷靠近羊门有一个水池，希伯来语叫作贝特匝达，周围有五个走廊。

3 In these lay a large number of ill, blind, lame, and crippled. 4

在这些走廊内，躺着许多患病的，瞎眼的，瘸腿的，痳痹的，都在等候水动，

4 5 因为有天使按时下到水池中，搅动池水；水动后，第一个下去的，无论他患什么病，必会痊愈。

5 One man was there who had been ill for thirty-eight years.

在那里有一个人，患病已三十八年。

6 When Jesus saw him lying there and knew that he had been ill for a long time, he said to him, ＂Do you want to be well?＂

耶稣看见这人躺在那里，知道他已病了多时，就向他说:＂你愿意痊愈吗？＂

7 The sick man answered him, ＂Sir, I have no one to put me into the pool when the water is stirred up; while I am on my way, someone else gets down there before me.＂

那人回答说：＂主，我没有人在水动的时候，把我放到水池中；我正到的时候，别人在我以前已经下去了。＂

8 Jesus said to him, ＂Rise, take up your mat, and walk.＂

耶稣向他说:＂起来，拿起你的床，行走罢！＂

9 Immediately the man became well, took up his mat, and walked. Now that day was a sabbath.

那人便立刻痊愈了，拿起自己的床，行走起来；那一天正是安息日。

10 So the Jews said to the man who was cured, ＂It is the sabbath, and it is not lawful for you to carry your mat.＂

于是犹太人对那痊愈的人说:＂今天是安息日，不许你拿床。＂

11 He answered them, ＂The man who made me well told me,‘Take up your mat and walk.'＂

他回答他们说:＂叫我痊愈了的那一位给我说:拿起你的床，行走罢！＂

12 They asked him, ＂Who is the man who told you, ‘Take it up and walk'?＂

他们就问他：＂给你说拿起床来，而行走的那人是谁？＂

13 The man who was healed did not know who it was, for Jesus had slipped away, since there was a crowd there.

那痊愈的人却不知道他是谁，因为那地方人多，耶稣已躲开了。

14 6 After this Jesus found him in the temple area and said to him, ＂Look, you are well; do not sin any more, so that nothing worse may happen to you.＂

事后耶稣在圣殿里遇见了他，他便向他说:＂看，你已痊愈了，不要再犯罪，免得你遭遇更不幸的事。＂

15 The man went and told the Jews that Jesus was the one who had made him well.

那人就去告诉犹太人:使他痊愈的就是耶稣。

16 Therefore, the Jews began to persecute Jesus because he did this on a sabbath.

为此犹太人便开始迫害耶稣，因为他在安息日做这样的事。

17 7 But Jesus answered them, ＂My Father is at work until now, so I am at work.＂

耶稣遂向他们说:＂我父到现在一直工作，我也应该工作。＂

18 For this reason the Jews tried all the more to kill him, because he not only broke the sabbath but he also called God his own father, making himself equal to God.

为此犹太人越发想要杀害他，因为他不但犯了安息日，而且又称天主是自己的父，使自己与天主平等。

19 8 Jesus answered and said to them, ＂Amen, amen, I say to you, a son cannot do anything on his own, but only what he sees his father doing; for what he does, his son will do also.

耶稣于是回答他们说:＂我实实在在告诉你们:子不能由自己作什么，他看见父作什么，才能作什么；凡父所作的，子也照样作，

20 For the Father loves his Son and shows him everything that he himself does, and he will show him greater works than these, so that you may be amazed.

因为父爱子，凡自己所作的都指示给他；并且还要把这些更大的工程指示给他，为叫你们惊奇。

21 For just as the Father raises the dead and gives life, 9 so also does the Son give life to whomever he wishes.

就如父唤起死者，使他们复生，照样子也使他所愿意的人复生。

22 Nor does the Father judge anyone, but he has given all judgment 10 to his Son,

父不审判任何人，但他把审判的全权交给了子，

23 so that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.

为叫众人尊敬子如同尊敬父；不尊敬子的，就是不尊敬派遣他来的父。

24 Amen, amen, I say to you, whoever hears my word and believes in the one who sent me has eternal life and will not come to condemnation, but has passed from death to life.

我实实在在告诉你们:听我的话，相信派遣我来者的，便有永生，不受审判，而已出死入生。

25 Amen, amen, I say to you, the hour is coming and is now here when the dead will hear the voice of the Son of God, and those who hear will live.

我实实在在告诉你们:时候要到，且现在就是，死者要听见天主子的声音，凡听从的，就必生存。

26 For just as the Father has life in himself, so also he gave to his Son the possession of life in himself.

就如父是生命之源，照样他也使子成为生命之源；

27 And he gave him power to exercise judgment, because he is the Son of Man.

并且赐给他行审判的权柄，因为他是人子。

28 11 Do not be amazed at this, because the hour is coming in which all who are in the tombs will hear his voice

你们不要惊奇这事，因为时候要到，那时，凡在坟墓里的，都要听见他的声音，

29 and will come out, those who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation.

而出来:行过善的，复活进入生命；作过恶的，复活而受审判。

30 ＂I cannot do anything on my own; I judge as I hear, and my judgment is just, because I do not seek my own will but the will of the one who sent me.

我由我自己什么也不能作；父怎样告诉我，我就怎样审判，所以我的审判是正义的，因为我不寻求我的旨意，而只寻求那派遣我来者的旨意。＂

31 ＂If I testify on my own behalf, my testimony cannot be verified.

＂如果我为我自己作证，我的证据不足凭信；

32 But there is another 12 who testifies on my behalf, and I know that the testimony he gives on my behalf is true.

但另有一位为我作证，我知道他为我作的证足以凭信。

33 You sent emissaries to John, and he testified to the truth.

你们曾派人到若翰那里去，他就为真理作过证。

34 I do not accept testimony from a human being, but I say this so that you may be saved.

其实我并不需要人的证据，我提及这事，只是为叫你们得救。

35 He was a burning and shining lamp, 13 and for a while you were content to rejoice in his light.

若翰好比是一盏点着而发亮的灯，你们只一时高兴享受了他的光明。

36 But I have testimony greater than John's. The works that the Father gave me to accomplish, these works that I perform testify on my behalf that the Father has sent me.

但我有比若翰更大的证据，即父所托付我要我完成的工程，就是我所行的这些工程，为我作证：证明是父派遣了我。

37 Moreover, the Father who sent me has testified on my behalf. But you have never heard his voice nor seen his form,

派遣我来的父，亲自为我作证；你们从未听见过他的声音，也从未看见过他的仪容，

38 and you do not have his word remaining in you, because you do not believe in the one whom he has sent.

并且你们也没有把他的话存留在心中，因为你们不相信他所派遣的那位。

39 You search 14 the scriptures, because you think you have eternal life through them; even they testify on my behalf.

你们查考经典，因你们认为其中有永生，正是这些经典为我作证；

40 But you do not want to come to me to have life.

但你们不愿意到我这里来，为获得生命。＂

41 ＂I do not accept human praise; 15

＂我不求人的光荣；

42 moreover, I know that you do not have the love of God in you.

而且我认得你们，知道在你们内没有天主的爱情。

43 I came in the name of my Father, but you do not accept me; yet if another comes in his own name, you will accept him.

我因我父的名而来，你们却不接纳我；如果有人因自己的名而来，你们反而接纳他。

44 How can you believe, when you accept praise from one another and do not seek the praise that comes from the only God?

你们既然彼此寻求光荣，而不寻求出于惟一天主的光荣，你们怎么能相信我呢？

45 Do not think that I will accuse you before the Father: the one who will accuse you is Moses, in whom you have placed your hope.

不要想我要在父面前控告你们；有一位控告你们的，就是你们所寄望的梅瑟。

46 For if you had believed Moses, you would have believed me, because he wrote about me.

若是你们相信梅瑟，必会相信我，因为他是指着我而写的。

47 But if you do not believe his writings, how will you believe my words?＂

如果你们不相信他所写的，怎么会相信我的话呢？＂

Footnotes(注解)

1 [1-47] The self-revelation of Jesus continues in Jerusalem at a feast. The third sign (cf John 2:11; 4:54) is performed, the cure of a paralytic by Jesus' life-giving word. The water of the pool fails to bring life; Jesus' word does.

2 [1] The reference in John 5:45-46 to Moses suggests that the feast was Pentecost. The connection of that feast with the giving of the law to Moses on Sinai, attested in later Judaism, may already have been made in the first century. The feast could also be Passover (cf John 6:4). John stresses that the day was a sabbath (John 5:9).

3 [2] There is no noun with Sheep. ＂Gate＂ is supplied on the grounds that there must have been a gate in the NE wall of the temple area where animals for sacrifice were brought in; cf Nehemiah 3:1, 32; 12:39. Hebrew: more precisely, Aramaic. Bethesda: preferred to variants ＂Be(th)zatha＂ and ＂Bethsaida＂; bet-esdatayin is given as the name of a double pool northeast of the temple area in the Qumran Copper Roll. Five porticoes: a pool excavated in Jerusalem actually has five porticoes.

4 [3] The Caesarean and Western recensions, followed by the Vulgate, add ＂waiting for the movement of the water.＂ Apparently an intermittent spring in the pool bubbled up occasionally (see John 5:7). This turbulence was believed to cure.

5 [4] Toward the end of the second century in the West and among the fourth-century Greek Fathers, an additional verse was known: ＂For [from time to time] an angel of the Lord used to come down into the pool; and the water was stirred up, so the first one to get in [after the stirring of the water] was healed of whatever disease afflicted him.＂ The angel was a popular explanation of the turbulence and the healing powers attributed to it. This verse is missing from all early Greek manuscripts and the earliest versions, including the original Vulgate. Its vocabulary is markedly non-Johannine.

6 [14] While the cure of the paralytic in Mark 2:1-12 is associated with the forgiveness of sins, Jesus never drew a one-to-one connection between sin and suffering (cf John 9:3; Luke 12:1-5), as did Ezekiel 18:20.

7 [17] Sabbath observance (10) was based on God's resting on the seventh day (cf Genesis 2:2-3; Exodus 20:11). Philo and some rabbis insisted that God's providence remains active on the sabbath, keeping all things in existence, giving life in birth and taking it away in death. Other rabbis taught that God rested from creating, but not from judging (=ruling, governing). Jesus here claims the same authority to work as the Father, and, in the discourse that follows, the same divine prerogatives: power over life and death (John 5:21, 24-26) and judgment (John 5:22, 27).

8 [19] This proverb or parable is taken from apprenticeship in a trade: the activity of a son is modeled on that of his father. Jesus' dependence on the Father is justification for doing what the Father does.

9 [21] Gives life: in the Old Testament, a divine prerogative (Deut 32:39; 1 Sam 2:6; 2 Kings 5:7; Tobit 13:2; Isaiah 26:19; Daniel 12:2).

10 [22] Judgment: another divine prerogative, often expressed as acquittal or condemnation (Deut 32:36; Psalm 43:1).

11 [28-29] While John 5:19-27 present realized eschatology, John 5:28-29 are future eschatology; cf Daniel 12:2.

12 [32] Another: likely the Father, who in four different ways gives testimony to Jesus, as indicated in the verse groupings John 5:33-34, 36, 37-38, 39-40.

13 [35] Lamp: cf Psalm 132:17--＂I will place a lamp for my anointed (= David),＂ and possibly the description of Elijah in Sirach 48:1. But only for a while, indicating the temporary and subordinate nature of John's mission.

14 [39] You search: this may be an imperative: ＂Search the scriptures, because you think that you have eternal life through them.＂

15 [41] Praise: the same Greek word means ＂praise＂ or ＂honor＂ (from others) and ＂glory＂ (from God). There is a play on this in John 5:44.



  


　
　

  

John
Chapter 6

1 1 2 After this, Jesus went across the Sea of Galilee (of Tiberias).

这些事以后，耶稣往加里肋亚海，即提庇黎雅海的对岸去了。

2 A large crowd followed him, because they saw the signs he was performing on the sick.

大批群众，因为看见他在患病者身上所行的神迹，都跟随着他。

3 Jesus went up on the mountain, and there he sat down with his disciples.

耶稣上了山，和他的门徒一起坐在那里。

4 The Jewish feast of Passover was near.

那时，犹太人的庆节，即逾越节，已临近了。

5 3 When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip, ＂Where can we buy enough food for them to eat?＂

耶稣举目看见大批群众来到他前，就对斐理伯说：＂我们从那里买饼给这些人吃呢？＂

6 4 He said this to test him, because he himself knew what he was going to do.

他说这话，是为试探斐理伯；他自己原知道要做什么。

7 Philip answered him, ＂Two hundred days' wages 5 worth of food would not be enough for each of them to have a little (bit).＂

斐理伯回答说:＂就是二百块＂德纳＂的饼，也不够每人分得一小块。＂

8 One of his disciples, Andrew, the brother of Simon Peter, said to him,

有一个门徒，即西满伯多禄的哥哥安德肋说：

9 ＂There is a boy here who has five barley loaves 6 and two fish; but what good are these for so many?＂

＂这里有一个儿童，他有五个大麦饼和两条鱼；但是为这么多的人，这算得什么？＂

10 Jesus said, ＂Have the people recline.＂ Now there was a great deal of grass 7 in that place. So the men reclined, about five thousand in number.

耶稣说:＂你们叫众人坐下罢！＂在那地方有许多青草，于是人们便坐下，男人约有五千。

11 Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted.

耶稣就拿起饼，祝谢后，分给坐下的人；对于鱼也照样作了；让众人任意吃。

12 When they had had their fill, he said to his disciples, ＂Gather the fragments left over, so that nothing will be wasted.＂

他们吃饱以后，耶稣向门徒说:＂把剩下的碎块收集起来，免得糟蹋了。＂

13 So they collected them, and filled twelve wicker baskets 8 with fragments from the five barley loaves that had been more than they could eat.

他们就把人吃后所剩的五个大麦饼的碎块，收集起来，装满了十二筐。

14 When the people saw the sign he had done, they said, ＂This is truly the Prophet, 9 the one who is to come into the world.＂

众人见了耶稣所行的神迹，就说:＂这人确实是那要来到世界上的先知。＂

15 Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.

耶稣看出他们要来强迫他，立他为王，就独自又退避到山里去了。

16 10 When it was evening, his disciples went down to the sea,

到了晚上，他的门徒下到海边

17 embarked in a boat, and went across the sea to Capernaum. It had already grown dark, and Jesus had not yet come to them.

上船要到海对岸的葛法翁去。天已黑了，耶稣还没有来到他们那里。

18 The sea was stirred up because a strong wind was blowing.

海上因起了大风，便翻腾起来。

19 When they had rowed about three or four miles, they saw Jesus walking on the sea 11 and coming near the boat, and they began to be afraid.

当他们摇橹大约过了二十五或三十＂斯塔狄＂时，看见耶稣在海面行走，临近了船，便害怕起来。

20 But he said to them, ＂It is I. 12 Do not be afraid.＂

但他却向他们说:＂是我，不要害怕！＂

21 They wanted to take him into the boat, but the boat immediately arrived at the shore to which they were heading.

他们便欣然接他上船，船就立时到了他们所要去的地方。

22 13 The next day, the crowd that remained across the sea saw that there had been only one boat there, and that Jesus had not gone along with his disciples in the boat, but only his disciples had left.

第二天，留在海对岸的群众，看见只有一只小船留在那里，也知道耶稣没有同他的门徒一起上船，只有他的门徒走了──

23 14 Other boats came from Tiberias near the place where they had eaten the bread when the Lord gave thanks.

然而从提庇黎雅有别的小船来到了，靠近吾主祝谢后，人们吃饼的地方──

24 When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.

当群众一发觉耶稣和他的门徒都不在那里时，他们便上了那些小船，往葛法翁找耶稣去了。

25 And when they found him across the sea they said to him, ＂Rabbi, when did you get here?＂

当群众在海对岸找着他时，就对他说:＂辣彼，你什么时候到了这里？＂

26 Jesus answered them and said, ＂Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled.

耶稣回答说:＂我实实在在告诉你们:你们寻找我，并不是因为看到了神迹，而是因为吃饼吃饱了。

27 Do not work for food that perishes but for the food that endures for eternal life, 15 which the Son of Man will give you. For on him the Father, God, has set his seal.＂

你们不要为那可损坏的食粮劳碌，而要为那存留到永生的食粮劳碌，即人子所要赐给你们的，因为他是天主圣父所印证的。＂

28 So they said to him, ＂What can we do to accomplish the works of God?＂

他们问说:＂我们该做什么，才算做天主的事业呢？＂

29 Jesus answered and said to them, ＂This is the work of God, that you believe in the one he sent.＂

耶稣回答说:＂天主要你们所做的事业，就是要你们信从他所派遣来的。＂

30 So they said to him, ＂What sign can you do, that we may see and believe in you? What can you do?

他们又说:＂那么，你行什么神迹给我们看，好叫我们信服你呢？你要行什么事呢？

31 16 Our ancestors ate manna in the desert, as it is written: ‘He gave them bread from heaven to eat.'＂

我们的祖先在旷野里吃过＂玛纳＂，正如经上所记载的：＂他从天上赐给了他们食物吃。’

32 So Jesus said to them, ＂Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven.

于是耶稣向他们说:“我实实在在告诉你们:并不是梅瑟赐给了你们那从天上来的食粮，而是我父现今赐给你们从天上来的真正的食粮，

33 For the bread of God is that which comes down from heaven and gives life to the world.＂

因为天主的食粮，是那由天降下，并赐给世界生命的。”

34 So they said to him, ＂Sir, give us this bread always.＂

他们便说:“主！你就把这样的食粮常常赐给我们罢！”

35 17 Jesus said to them, ＂I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.

耶稣回答说：“我就是生命的食粮；到我这里来的，永不会饥饿；信从我的，总不会渴。

36 But I told you that although you have seen (me), you do not believe.

但是，我向你们说过:你们看见了我，仍然不信。

37 Everything that the Father gives me will come to me, and I will not reject anyone who comes to me,

凡父交给我的，必到我这里来；而到我这里来的，我必不把他拋弃于外，

38 because I came down from heaven not to do my own will but the will of the one who sent me.

因为我从天降下，不是为执行我的旨意，而是为执行派遣我来者的旨意。

39 And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it (on) the last day.

派遣我来者的旨意就是：凡他交给我的，叫我连一个也不失掉，而且在末日还要使他复活，

40 For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him (on) the last day.＂

因为这是我父的旨意：凡看见子，并信从子的，必获得永生；并且在末日，我要使他复活。”

41 The Jews murmured about him because he said, ＂I am the bread that came down from heaven,＂

犹太人遂对耶稣窃窃私议，因为他说:我是从天上降下来的食粮。

42 and they said, ＂Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven'?＂

他们说：“这人不是若瑟的儿子耶稣？他的父亲和母亲，我们岂不是都认识么？怎么他竟说:我是从天上降下来的呢？”

43 Jesus answered and said to them, ＂Stop murmuring 18 among yourselves.

耶稣回答说:“你们不要彼此窃窃私议！

44 No one can come to me unless the Father who sent me draw him, and I will raise him on the last day.

凡不是派遣我的父所吸引的人，谁也不能到我这里来，而我在末日要叫他复活。

45 It is written in the prophets:‘They shall all be taught by God.' Everyone who listens to my Father and learns from him comes to me.

在先知书上记载:‘众人都要蒙天主的训诲。’凡由父听教而学习的，必到我这里来。

46 Not that anyone has seen the Father except the one who is from God; he has seen the Father.

这不是说有人看见过父，只有那从天主来的，才看见过父。

47 Amen, amen, I say to you, whoever believes has eternal life.

我实实在在告诉你们:信从的人，必得永生。

48 I am the bread of life.

我是生命的食粮。

49 Your ancestors ate the manna in the desert, but they died;

你们的祖先在旷野中吃过“玛纳”，却死了；

50 this is the bread that comes down from heaven so that one may eat it and not die.

这是从天上降下来的食粮，谁吃了，就不死。

51 I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.＂

我是从天上降下的生活的食粮；谁若吃了这食粮，必要生活直到永远。”  “我所要赐给的食粮，就是我的肉，是为世界的生命而赐给的。”

52 The Jews quarreled among themselves, saying, ＂How can this man give us (his) flesh to eat?＂

因此，犹太人彼此争论说:“这人怎能把他的肉，赐给我们吃呢？”

53 Jesus said to them, ＂Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.

耶稣向他们说：“我实实在在告诉你们：你们若不吃人子的肉，不喝他的血，在你们内，便没有生命。

54 Whoever eats 19 my flesh and drinks my blood has eternal life, and I will raise him on the last day.

谁吃我的肉，并喝我的血，必得永生，在末日，我且要叫他复活，

55 For my flesh is true food, and my blood is true drink.

因为我的肉，是真实的食品；我的血，是真实的饮料。

56 Whoever eats my flesh and drinks my blood remains in me and I in him.

谁吃我的肉，并喝我的血，便住在我内，我也住在他内。

57 Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.

就如那生活的父派遣了我，我因父而生活；照样，那吃我的人，也要因我而生活。

58 This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.＂

这是从天上降下来的食粮，不像祖先吃了“玛纳”仍然死了；谁吃这食粮，必要生活直到永远。”

59 These things he said while teaching in the synagogue in Capernaum.

这些话是耶稣在葛法翁会堂教训人时说的。

60 20 Then many of his disciples who were listening said, ＂This saying is hard; who can accept it?＂

他的门徒中有许多听了，便说:“这话生硬，谁能听得下去呢？”

61 Since Jesus knew that his disciples were murmuring about this, he said to them, ＂Does this shock you?

耶稣自知他的门徒对这话窃窃私议，便向他们说:“这话使你们起反感吗？

62 What if you were to see the Son of Man ascending to where he was before? 21

那么，如果你们看到人子升到他先前所在的地方去，将怎样呢？

63 It is the spirit that gives life, while the flesh 22 is of no avail. The words I have spoken to you are spirit and life.

使生活的是神，肉一无所用；我给你们所讲论的话，就是神，就是生命。

64 But there are some of you who do not believe.＂ Jesus knew from the beginning the ones who would not believe and the one who would betray him.

但你们中间有些人，却不相信。”原来，耶稣从起头就知道那些人不信，和谁要出卖他。

65 And he said, ＂For this reason I have told you that no one can come to me unless it is granted him by my Father.＂

所以他又说:“为此，我对你们说过:除非蒙父恩赐的，谁也不能到我这里来。”

66 As a result of this, many (of) his disciples returned to their former way of life and no longer accompanied him.

从此，他的门徒中有许多人退去了，不再同他往来。

67 Jesus then said to the Twelve, ＂Do you also want to leave?＂

于是耶稣向那十二人说:“难道你们也愿走吗？”

68 Simon Peter answered him, ＂Master, to whom shall we go? You have the words of eternal life.

西满伯多禄回答说:“主！惟你有永生的话，我们去投奔谁呢？

69 We have come to believe and are convinced that you are the Holy One of God.＂

我们相信，而且已知道你是天主的圣者。”

70 Jesus answered them, ＂Did I not choose you twelve? Yet is not one of you a devil?＂

耶稣对他们说:“我不是拣选了你们十二个人吗？你们中却有一个是魔鬼。”

71 He was referring to Judas, son of Simon the Iscariot; it was he who would betray him, one of the Twelve.

他是指依斯加略人西满的儿子犹达斯说的；因为就是这人，十二人中的一个，将要出卖耶稣。
Footnotes(注解)

1 [1] [Of Tiberias]: the awkward apposition represents a later name of the Sea of Galilee. It was probably originally a marginal gloss.

2 [1-15] This story of the multiplication of the loaves is the fourth sign (cf the note on John 5:1-47). It is the only miracle story found in all four gospels (occurring twice in Mark and Matthew). See the notes on Matthew 14:13-21; 15:32-39. John differs on the roles of Philip and Andrew, the proximity of Passover (John 6:4), and the allusion to Elisha (see John 6:9). The story here symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.

3 [5] Jesus takes the initiative (in the synoptics, the disciples do), possibly pictured as (cf John 6:14) the new Moses (cf Numbers 11:13).

4 [6] Probably the evangelist's comment; in this gospel Jesus is never portrayed as ignorant of anything.

5 [7] Days' wages: literally, ＂denarii＂; a Roman denarius is a day's wage in Matthew 20:2.

6 [9] Barley loaves: the food of the poor. There seems an allusion to the story of Elisha multiplying the barley bread in 2 Kings 4:42-44.

7 [10] Grass: implies springtime, and therefore Passover. Five thousand: so Mark 6:39, 44 and parallels.

8 [13] Baskets: the word describes the typically Palestinian wicker basket, as in Mark 6:43 and parallels.

9 [14] The Prophet: probably the prophet like Moses (see the note on John 1:21). The one who is to come into the world: probably Elijah; cf Malachi 3:1, 23.

10 [16-21] The fifth sign is a nature miracle, portraying Jesus sharing Yahweh's power. Cf the parallel stories following the multiplication of the loaves in Mark 6:45-52 and Matthew 14:22-33.

11 [19] Walking on the sea: although the Greek (cf John 6:16) could mean ＂on the seashore＂ or ＂by the sea＂ (cf John 21:1), the parallels, especially Matthew 14:25, make clear that Jesus walked upon the water. John may allude to Job 9:8: God ＂treads upon the crests of the sea.＂

12 [20] It is I: literally, ＂I am.＂ See also the notes on John 4:26 and Mark 6:50.

13 [22-71] Discourse on the bread of life; replacement of the manna. John 6:22-34 serve as an introduction, John 6:35-59 constitute the discourse proper, John 6:60-71 portray the reaction of the disciples and Peter's confession.

14 [23] Possibly a later interpolation, to explain how the crowd got to Capernaum.

15 [27] The food that endures for eternal life: cf John 4:14, on water ＂springing up to eternal life.＂

16 [31] Bread from heaven: cf Exodus 16:4, 15, 32-34 and the notes there; Psalm 78:24. The manna, thought to have been hidden by Jeremiah (2 Macc 2:5-8), was expected to reappear miraculously at Passover, in the last days.

17 [35-59] Up to John 6:50 ＂bread of life＂ is a figure for God's revelation in Jesus; in John 6:51-58, the eucharistic theme comes to the fore. There may thus be a break between John 6:50-51.

18 [43] Murmuring: the word may reflect the Greek of Exodus 16:2, 7-8.

19 [54-58] Eats: the verb used in these verses is not the classical Greek verb used of human eating, but that of animal eating: ＂munch,＂ ＂gnaw.＂ This may be part of John's emphasis on the reality of the flesh and blood of Jesus (cf John 6:55), but the same verb eventually became the ordinary verb in Greek meaning ＂eat.＂

20 [60-71] These verses refer more to themes of John 6:35-50 than to those of John 6:51-58 and seem to be addressed to members of the Johannine community who found it difficult to accept the high christology reflected in the bread of life discourse.

21 [62] This unfinished conditional sentence is obscure. Probably there is a reference to John 6:49-51. Jesus claims to be the bread that comes down from heaven (John 6:50); this claim provokes incredulity (John 6:60); and so Jesus is pictured as asking what his disciples will say when he goes up to heaven.

22 [63] Spirit . . . flesh: probably not a reference to the eucharistic body of Jesus but to the supernatural and the natural, as in John 3:6. Spirit and life: all Jesus said about the bread of life is the revelation of the Spirit.

John
Chapter 7

1 1 After this, Jesus moved about within Galilee; but he did not wish to travel in Judea, because the Jews were trying to kill him.

这些事以后，耶稣周游于加里肋亚，而不愿周游于犹太，因为犹太人要图谋杀害他。

2 But the Jewish feast of Tabernacles was near.

那时，犹太人的庆节，帐棚节近了，

3 So his brothers 2 said to him, ＂Leave here and go to Judea, so that your disciples also may see the works you are doing.

他的弟兄于是对他说:＂你离开这里，往犹太去罢！好叫你的门徒也看见你所行的事，

4 No one works in secret if he wants to be known publicly. If you do these things, manifest yourself to the world.＂

因为没有人愿意显扬自己，而在暗地里行事的；你既然行这些事，就该将你自己显示给世界。＂

5 For his brothers did not believe in him.

原来，连他的弟兄们也不相信他。

6 3 So Jesus said to them, ＂My time is not yet here, but the time is always right for you.

耶稣回答说：＂我的时候还没有到，你们的时候却常是现成的。

7 The world cannot hate you, but it hates me, because I testify to it that its works are evil.

世界不会恨你们，却是恨我，因为我指证它的行为是邪恶的。

8 You go up to the feast. I am not going up 4 to this feast, because my time has not yet been fulfilled.＂

你们上去过节罢！我还不上去过这庆节，因为我的时候还没有成熟。＂

9 After he had said this, he stayed on in Galilee.

他说了这些话后，仍留在加里肋亚。

10 But when his brothers had gone up to the feast, he himself also went up, not openly but (as it were) in secret.

但他的弟兄们上去过节以后，他也去了，但不是明显的，而是暗中去的。

11 The Jews were looking for him at the feast and saying, ＂Where is he?＂

在庆节中，犹太寻找他说:＂那人在那里呢？＂

12 And there was considerable murmuring about him in the crowds. Some said, ＂He is a good man,＂ (while) others said, ＂No; on the contrary, he misleads the crowd.＂

在群众间对他发生了许多私议：有的说：＂他是好人；＂有的却说:＂不，他在煽惑民众。＂

13 Still, no one spoke openly about him because they were afraid of the Jews.

但是，因为都怕犹太人，谁也不敢公开地讲论他。

14 5 When the feast was already half over, Jesus went up into the temple area and began to teach.

庆节已过了一半，耶稣就上圣殿里去施教。

15 6 The Jews were amazed and said, ＂How does he know scripture without having studied?＂

犹太人都惊讶说:＂这人没有进过学，怎么通晓经书呢？＂

16 Jesus answered them and said, ＂My teaching is not my own but is from the one who sent me.

耶稣回答他们说:＂我的教训不是我的，而是派遣我来者的。

17 Whoever chooses to do his will 7 shall know whether my teaching is from God or whether I speak on my own.

谁若愿意承行他的旨意，就会认出这教训，是出于天主或是由我自己而讲的。

18 Whoever speaks on his own seeks his own glory, but whoever seeks the glory of the one who sent him is truthful, and there is no wrong in him.

由自己而讲的，是寻求自己的光荣；但谁若寻求派遣他来者的光荣，他便是诚实的，在他内没有不义。

19 Did not Moses give you the law? Yet none of you keeps the law. Why are you trying to kill me?＂

梅瑟不是曾给你们颁布了法律吗？但你们中却没有一人遵行法律；你们为什么图谋杀害我？＂

20 The crowd answered, ＂You are possessed! 8 Who is trying to kill you?＂

群众回答说:＂你附了魔；谁图谋杀害你？＂

21 Jesus answered and said to them, ＂I performed one work 9 and all of you are amazed

耶稣回答说：＂我作了一件事，你们就都奇怪。

22 because of it. Moses gave you circumcision--not that it came from Moses but rather from the patriarchs--and you circumcise a man on the sabbath.

梅瑟曾给你们颁定了割损礼──其实并不是由梅瑟，而是由祖先开始的，因此，你们也在安息日给人行割损礼。

23 If a man can receive circumcision on a sabbath so that the law of Moses may not be broken, are you angry with me because I made a whole person well on a sabbath?

若是在安息日为满全梅瑟的法律，人可受割损礼；那么，为了我在安息日，使一个人完全恢复健康，你们就对我发怒么？

24 Stop judging by appearances, but judge justly.＂

你们不要按照外表判断，但要按照公义判断。＂

25 So some of the inhabitants of Jerusalem said, ＂Is he not the one they are trying to kill?

于是，有几个耶路撒冷人说:＂这不是人们所要图谋杀害的人吗？

26 And look, he is speaking openly and they say nothing to him. Could the authorities 10 have realized that he is the Messiah?

看，他放胆地讲论，而没有人对他说什么，难道首长们也确认这人就是默西亚吗？

27 But we know where he is from. When the Messiah comes, no one will know where he is from.＂

可是我们知道这人是那里的；然而，当默西亚来时，却没有人知道他是那里的。＂

28 So Jesus cried out in the temple area as he was teaching and said, ＂You know me and also know where I am from. Yet I did not come on my own, but the one who sent me, whom you do not know, is true.

于是耶稣在圣殿施教时，大声喊说:＂你们认识我，也知道我是那里的；但我不是由我自己而来，而是那真实者派遣我来的，你们却不认识他；

29 I know him, because I am from him, and he sent me.＂

我认识他，因为我是出于他，是他派遣了我。＂

30 So they tried to arrest him, but no one laid a hand upon him, because his hour had not yet come.

他们想捉住他，但没有人向他下手，因为他的时辰还没有到。

31 But many of the crowd began to believe in him, and said, ＂When the Messiah comes, will he perform more signs than this man has done?＂

群众中有许多人信了他，且说:＂默西亚来时，难道会行比这人更多的奇迹吗？＂

32 11 The Pharisees heard the crowd murmuring about him to this effect, and the chief priests and the Pharisees sent guards to arrest him.

法利塞人听见群众对耶稣这样议论纷纷，司祭长和法利塞人便派遣差役去捉拿他。

33 So Jesus said, ＂I will be with you only a little while longer, and then I will go to the one who sent me.

于是耶稣说:＂我和你们同在的时候不多了，我要回到派遣我来的那里去。

34 You will look for me but not find (me), and where I am you cannot come.＂

你们要找我却找不着；而我所在的地方，你们也不能去。＂

35 So the Jews said to one another, ＂Where is he going that we will not find him? Surely he is not going to the dispersion 12 among the Greeks to teach the Greeks, is he?

犹太人便彼此说:＂这人要往那里去，我们找不着他呢？难道他要往散居在希腊民中的犹太人那里去，教训希腊人么？

36 What is the meaning of his saying, ‘You will look for me and not find (me), and where I am you cannot come'?＂

他所说:‘你们要找我，却找不着；我所在的地方，你们也不能去’的这话，是什么意思？＂

37 13 On the last and greatest day of the feast, Jesus stood up and exclaimed, ＂Let anyone who thirsts come to me and drink.

在庆节末日最隆重的那一天，耶稣站着大声喊说:＂谁若渴，到我这里来喝罢！

38 Whoever believes in me, as scripture says:‘Rivers of living water 14 will flow from within him.'＂

凡信从我的，就如经上说:从他的心中要流出活水的江河。＂

39 He said this in reference to the Spirit that those who came to believe in him were to receive. There was, of course, no Spirit yet, 15 because Jesus had not yet been glorified.

他说这话，是指那信仰他的人将要领受的圣神；圣神还没有赐下，因为耶稣还没有受到光荣。

40 16 Some in the crowd who heard these words said, ＂This is truly the Prophet.＂

群众中有些人听了这些话，便说:＂这人真是那位先知。＂

41 Others said, ＂This is the Messiah.＂ But others said, ＂The Messiah will not come from Galilee, will he?

另有些人说:＂这人是默西亚。＂但也有人说:＂难道默西亚能来自加里肋亚吗？

42 Does not scripture say that the Messiah will be of David's family and come from Bethlehem, the village where David lived?＂

经上不是说：默西亚要出自达味的后裔，来自达味出生的村庄白冷吗？＂

43 So a division occurred in the crowd because of him.

因此，为了耶稣的缘故，在群众中起了纷争。

44 Some of them even wanted to arrest him, but no one laid hands on him.

他们中有些人愿捉拿他，但谁也没有向他下手。

45 So the guards went to the chief priests and Pharisees, who asked them, ＂Why did you not bring him?＂

差役回到司祭长和法利塞人那里；司祭长和法利塞人问他们说:＂为什么你们没有把他带来？＂

46 The guards answered, ＂Never before has anyone spoken like this one.＂

差役回答说:＂从来没有一个人如此讲话，像这人讲话一样。＂

47 So the Pharisees answered them, ＂Have you also been deceived?

法利塞人遂向他们说:＂难道你们也受了煽惑吗？

48 Have any of the authorities or the Pharisees believed in him?

首长中或法利塞人中，难道有人信仰了他吗？

49 But this crowd, which does not know the law, is accursed.＂

但是，这些不明白法律的群众，是可诅咒的！＂

50 Nicodemus, one of their members who had come to him earlier, said to them,

他们中有一个，即先前曾来到耶稣那里的尼苛德摩，遂向他们说:

51 ＂Does our law condemn a person before it first hears him and finds out what he is doing?＂

＂如果不先听取人的口供，和查明他所做的事，难道我们的法律就许定他的罪么？＂

52 They answered and said to him, ＂You are not from Galilee also, are you? Look and see that no prophet arises from Galilee.＂

他们回答他说：＂难道你也是出自加里肋亚么？你去查考，你就能知道：从加里肋亚不会出先知的。＂

53 17 Then each went to his own house,

然后，他们就各自回家去了。

Footnotes(注解)

1 [John 7-8] These chapters contain events about the feast of Tabernacles (Sukkoth, Ingathering: Exodus 23:16; Tents, Booths: Deut 16:13-16), with its symbols of booths (originally built to shelter harvesters), rain (water from Siloam poured on the temple altar), and lights (illumination of the four torches in the Court of the Women). They continue the theme of the replacement of feasts (Passover, John 2:13; 6:4; Hanukkah, John 10:22; Pentecost, John 5:1), here accomplished by Jesus as the Living Water. These chapters comprise seven miscellaneous controversies and dialogues. There is a literary inclusion with Jesus in hiding in John 7:4, 10; 8:59. There are frequent references to attempts on his life: John 7:1, 13, 19, 25, 30, 32, 44; 8:37, 40, 59.

2 [3] Brothers: these relatives (cf John 2:12 and see the note on Mark 6:3) are never portrayed as disciples until after the resurrection (Acts 1:14). Matthew 13:55 and Mark 6:3 give the names of four of them. Jesus has already performed works/signs in Judea; cf John 2:23; 3:2; 4:45; 5:8.

3 [6] Time: the Greek word means ＂opportune time,＂ here a synonym for Jesus' ＂hour＂ (see the note on John 2:4), his death and resurrection. In the wordplay, any time is suitable for Jesus' brothers, because they are not dependent on God's will.

4 [8] I am not going up: an early attested reading ＂not yet＂ seems a correction, since Jesus in the story does go up to the feast. ＂Go up,＂ in a play on words, refers not only to going up to Jerusalem but also to exaltation at the cross, resurrection, and ascension; cf John 3:14; 6:62; 20:17.

5 [14-31] Jesus teaches in the temple; debate with the Jews.

6 [15] Without having studied: literally, ＂How does he know letters without having learned?＂ Children were taught to read and write by means of the scriptures. But here more than Jesus' literacy is being discussed; the people are wondering how he can teach like a rabbi. Rabbis were trained by other rabbis and traditionally quoted their teachers.

7 [17] To do his will: presumably a reference back to the ＂work＂ of John 6:29: belief in the one whom God has sent.

8 [20] You are possessed: literally, ＂You have a demon.＂ The insane were thought to be possessed by a demoniacal spirit.

9 [21] One work: the cure of the paralytic (John 5:1-9) because of the reference to the sabbath (John 7:22; 5:9-10).

10 [26] The authorities: the members of the Sanhedrin (same term as John 3:1).

11 [32-36] Jesus announces his approaching departure (cf also John 8:21; 12:36; 13:33) and complete control over his destiny.

12 [35] Dispersion: or ＂diaspora＂: Jews living outside Palestine. Greeks: probably refers to the Gentiles in the Mediterranean area; cf John 12:20.

13 [37,39] Promise of living water through the Spirit.

14 [38] Living water: not an exact quotation from any Old Testament passage; in the gospel context the gift of the Spirit is meant; cf John 3:5. From within him: either Jesus or the believer; if Jesus, it continues the Jesus-Moses motif (water from the rock, Exodus 17:6; Numbers 20:11) as well as Jesus as the new temple (cf Ezekiel 47:1). Grammatically, it goes better with the believer.

15 [39] No Spirit yet: Codex Vaticanus and early Latin, Syriac, and Coptic versions add ＂given.＂ In this gospel, the sending of the Spirit cannot take place until Jesus' glorification through his death, resurrection, and ascension; cf John 20:22.

16 [40-53] Discussion of the Davidic lineage of the Messiah.

17 [7:53-8:11] The story of the woman caught in adultery is a later insertion here, missing from all early Greek manuscripts. A Western text-type insertion, attested mainly in Old Latin translations, it is found in different places in different manuscripts: here, or after John 7:36 or at the end of this gospel, or after Luke 21:38, or at the end of that gospel. There are many non-Johannine features in the language, and there are also many doubtful readings within the passage. The style and motifs are similar to those of Luke, and it fits better with the general situation at the end of Luke 21:but it was probably inserted here because of the allusion to Jeremiah 17:13 (cf the note on John John 8:6) and the statement, ＂I do not judge anyone,＂ in John 8:15. The Catholic Church accepts this passage as canonical scripture.

John
Chapter 8

1 while Jesus went to the Mount of Olives. 1

耶稣上了橄榄山。

2 But early in the morning he arrived again in the temple area, and all the people started coming to him, and he sat down and taught them.

清晨他又来到圣殿，众百姓都到他跟前来，他便坐下教训他们。

3 Then the scribes and the Pharisees brought a woman who had been caught in adultery and made her stand in the middle.

那时，经师和法利塞人带来了一个犯奸淫时被捉住的妇人，叫她站在中间，

4 They said to him, ＂Teacher, this woman was caught in the very act of committing adultery.

便向耶稣说：＂师傅！这妇人是正在犯奸淫时被捉住的，

5 Now in the law, Moses commanded us to stone such women. 2 So what do you say?＂

在法律上，梅瑟命令我们该用石头砸死这样的妇人；可是，你说什么呢？＂

6 They said this to test him, so that they could have some charge to bring against him. Jesus bent down and began to write on the ground with his finger. 3

他们说这话，是要试探耶稣，好能控告他；耶稣却弯下身去，用指头在地上画字。

7 4 But when they continued asking him, he straightened up and said to them, ＂Let the one among you who is without sin be the first to throw a stone at her.＂

因为他们不断地追问，他便直起身来，向他们说：＂你们中间谁没有罪，先向她投石罢！＂

8 Again he bent down and wrote on the ground.

他又弯下身去，在地上写字。

9 And in response, they went away one by one, beginning with the elders. So he was left alone with the woman before him.

他们一听这话，就从年老的开始到年幼的，一个一个地都溜走了，只留下耶稣一人和站在那里的妇人。

10 Then Jesus straightened up and said to her, ＂Woman, where are they? Has no one condemned you?＂

耶稣遂直起身来向她说:＂妇人！他们在那里呢？没有人定你的罪吗？＂

11 She replied, ＂No one, sir.＂ Then Jesus said, ＂Neither do I condemn you. Go, (and) from now on do not sin any more.＂

她说:＂主！没有人。＂耶稣向她说:＂我也不定你的罪；去罢！从今以后，不要再犯罪了！＂

12 5 Jesus spoke to them again, saying, ＂I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.＂

耶稣又向众人讲说:＂我是世界的光；跟随我的，决不在黑暗中行走，必有生命的光。＂

13 So the Pharisees said to him, ＂You testify on your own behalf, so your testimony cannot be verified.＂

法利塞人于是对他说:＂你为你自己作证，你的证据，是不可凭信的。＂

14 Jesus answered and said to them, ＂Even if I do testify on my own behalf, my testimony can be verified, 6 because I know where I came from and where I am going. But you do not know where I come from or where I am going.

耶稣回答说：＂我即便为我自己作证，我的证据，是可凭信的，因为我知道：我从那里来，往那里去；你们却不知道:我从那里来，或往那里去。

15 You judge by appearances, 7 but I do not judge anyone.

你们只凭肉眼判断，我却不判断任何人；

16 And even if I should judge, my judgment is valid, because I am not alone, but it is I and the Father who sent me.

即使我判断，我的判断仍是真实的，因为我不是独自一个，而是有我，还有派遣我来的父。

17 Even in your law 8 it is written that the testimony of two men can be verified.

在你们的法律上也记载着:两个人的作证是可凭信的。

18 I testify on my behalf and so does the Father who sent me.＂

今有我为我自己作证，也有派遣我的父，为我作证。＂

19 So they said to him, ＂Where is your father?＂ Jesus answered, ＂You know neither me nor my Father. If you knew me, you would know my Father also.＂

他们便问他说:＂你的父在那里？＂耶稣答复说：＂你们不认识我，也不认识我的父；若是你们认识了我，也就认识我的父了。＂

20 He spoke these words while teaching in the treasury in the temple area. But no one arrested him, because his hour had not yet come.

这些话是耶稣于圣殿施教时，在银库院里所讲的。谁也没有捉拿，因为他的时辰还没有到。

21 9 10 He said to them again, ＂I am going away and you will look for me, but you will die in your sin. Where I am going you cannot come.＂

那时，耶稣又向他们说：＂我去了，你们要寻找我，你们必要死在你们的罪恶中；我所去的地方，你们不能去。＂

22 11 So the Jews said, ＂He is not going to kill himself, is he, because he said, ‘Where I am going you cannot come'?＂

犹太人便说:＂他说:我所去的地方，你们不能去；莫非他要自杀吗？＂

23 He said to them, ＂You belong to what is below, I belong to what is above. You belong to this world, but I do not belong to this world.

耶稣向他们说:＂你们是出于下，我却是出于上；你们是出于这个世界，我却不是出于这个世界。

24 That is why I told you that you will die in your sins. For if you do not believe that I AM, 12 you will die in your sins.＂

因此，我对你们说过:你们要死在你们的罪恶中。的确，你们若不相信我就是那一位，你们必要死在你们的罪恶中。＂

25 13 So they said to him, ＂Who are you?＂ Jesus said to them, ＂What I told you from the beginning.

于是，他们问耶稣说:＂你到底是谁？＂耶稣回答他们说:＂难道从起初我没有对你们讲论过吗？

26 I have much to say about you in condemnation. But the one who sent me is true, and what I heard from him I tell the world.＂

对你们我有许多事要说，要谴责；但是派遣我来者是真实的；我由他听来的，我就讲给世界听。＂

27 They did not realize that he was speaking to them of the Father.

他们不明白他是在给他们讲论父。

28 So Jesus said (to them), ＂When you lift up the Son of Man, then you will realize that I AM, and that I do nothing on my own, but I say only what the Father taught me.

耶稣遂说:＂当你们高举了人子以后，你们便知道我就是那一位。我由我自己不作什么；我所讲论的，都是依照父所教训我的。

29 The one who sent me is with me. He has not left me alone, because I always do what is pleasing to him.＂

派遣我来者与我在一起，他没有留下我独自一个，因为我常作他所喜悦的事。＂

30 Because he spoke this way, many came to believe in him.

当耶稣讲这些话时，许多人便信了他。

31 14 15 Jesus then said to those Jews who believed in him, ＂If you remain in my word, you will truly be my disciples,

于是，耶稣对那些信他的犹太人说:＂你们如果固守我的话，就确是我的门徒，

32 and you will know the truth, and the truth will set you free.＂

也会认识真理，而真理必会使你们获得自由。＂

33 They answered him, ＂We are descendants of Abraham and have never been enslaved to anyone. 16 How can you say, ‘You will become free'?＂

他们回答说:＂我们是亚巴郎的后裔，从未给任何人做过奴隶；怎么你说：你们要成为自由的呢？＂

34 Jesus answered them, ＂Amen, amen, I say to you, everyone who commits sin is a slave of sin.

耶稣答复说:＂我实实在在告诉你们:凡是犯罪的，就是罪恶的奴隶。

35 A slave does not remain in a household forever, but a son 17 always remains.

奴隶不能永远住在家里，儿子却永远居住。

36 So if a son frees you, then you will truly be free.

那么，如果天主子使你们自由了，你们的确是自由的。

37 I know that you are descendants of Abraham. But you are trying to kill me, because my word has no room among you.

我知道你们是亚巴郎后裔，你们却图谋杀害我，因为你们容纳不下我的话。

38 18 I tell you what I have seen in the Father's presence; then do what you have heard from the Father.＂

我说的，是我在父那里所看见的；而你们行的，却是从你们的父亲那里所学习的。＂

39 19 They answered and said to him, ＂Our father is Abraham.＂ Jesus said to them, ＂If you were Abraham's children, you would be doing the works of Abraham.

他们回答说:＂我们的父亲是亚巴郎。＂耶稣对他们说:＂假如你们是亚巴郎的子女，你们就该作亚巴郎所作的事。

40 But now you are trying to kill me, a man who has told you the truth that I heard from God; Abraham did not do this.

如今，你们竟然图谋杀害我──这个给你们说出从天主那里所听到的真理的人──亚巴郎却没有做过这样的事。

41 You are doing the works of your father!＂ (So) they said to him, ＂We are not illegitimate. We have one Father, God.＂

你们正做你们父亲的事业。＂他们向他说：＂我们不是由淫乱生的，我们只有一个父亲:就是天主。＂

42 Jesus said to them, ＂If God were your Father, you would love me, for I came from God and am here; I did not come on my own, but he sent me.

耶稣回答说：＂假如天主是你们的父亲，你们必爱我，因为我是由天主出发而来的，并不是由我自己来的，而是那一位派遣了我。

43 Why do you not understand what I am saying? Because you cannot bear to hear my word.

为什么你们不明白我的讲论呢？无非是你们不肯听我的话。

44 You belong to your father the devil and you willingly carry out your father's desires. He was a murderer from the beginning and does not stand in truth, because there is no truth in him. When he tells a lie, he speaks in character, because he is a liar and the father of lies.

你们是出于你们的父亲魔鬼，并愿意追随你们父亲的欲望。从起初，他就是杀人的凶手，不站在真理上，因为在他内没有真理；他几时撒谎，正出于他的本性，因为他是撒谎者，而且又是撒谎者的父亲。

45 But because I speak the truth, you do not believe me.

至于我，因为我说真理，你们却不信我。

46 Can any of you charge me with sin? If I am telling the truth, why do you not believe me?

你们中谁能指证我有罪？若是我说真理，为什么你们却不信我呢？

47 Whoever belongs to God hears the words of God; for this reason you do not listen, because you do not belong to God.＂

出于天主的，必听天主的话；你们所以不听，因为你们不是出于天主。＂

48 The Jews answered and said to him, ＂Are we not right in saying that you are a Samaritan 20 and are possessed?＂

犹太人遂向他说:＂我们说你是个撒玛黎雅人，并附有魔鬼，岂不正对吗？＂

49 Jesus answered, ＂I am not possessed; I honor my Father, but you dishonor me.

耶稣答复说：＂我没有附魔，我只是尊敬我的父，你们却侮辱我。

50 I do not seek my own glory; there is one who seeks it and he is the one who judges.

然而，我不寻求我的光荣，有为我寻求而行判断的一位。

51 Amen, amen, I say to you, whoever keeps my word will never see death.＂

我实实在在告诉你们:＂谁如果遵行我的话,永远见不到死亡。＂

52 (So) the Jews said to him, ＂Now we are sure that you are possessed. Abraham died, as did the prophets, yet you say, ‘Whoever keeps my word will never taste death.'

犹太向他说:＂现在我们知道:你附有魔鬼；亚巴郎和先知都死了；你却说:谁如果遵行我的话，永远尝不到死味。

53 Are you greater than our father Abraham, 21 who died? Or the prophets, who died? Who do you make yourself out to be?＂

难道你比我们的父亲亚巴郎还大吗？他死了，先知们也死了。你把你自己当作什么人呢？＂

54 Jesus answered, ＂If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, ‘He is our God.'

耶稣答复说:＂我如果光荣我自己，我的光荣算不了什么；那光荣我的，是我的父，就是你们所称的＂我们的天主＂。

55 You do not know him, but I know him. And if I should say that I do not know him, I would be like you a liar. But I do know him and I keep his word.

你们不认识他，我却认识他；我若说我不认识他，我便像你们一样是个撒谎者；但是，我认识他，也遵守他的话。

56 Abraham your father rejoiced to see my day; he saw it 22 and was glad.

你们的父亲亚巴郎曾欢欣喜乐地企望看到我的日子，他看见了，极其高兴。＂

57 So the Jews said to him, ＂You are not yet fifty years old and you have seen Abraham?＂ 23

犹太人就对他说:＂你还没有五十岁，就见过亚巴郎吗？＂

58 24 Jesus said to them, ＂Amen, amen, I say to you, before Abraham came to be, I AM.＂

耶稣回答说:＂我实实在在告诉你们:在亚巴郎出现以前，我就有。＂

59 So they picked up stones to throw at him; but Jesus hid and went out of the temple area.

他们就拿起石头来要向他投去；耶稣却隐没了，从圣殿里出去了。


Footnotes(注解)

1 [1] Mount of Olives: not mentioned elsewhere in the gospel tradition outside of passion week.

2 [5] Lev 20:10 and Deut 22:22 mention only death, but Deut 22:23-24 prescribes stoning for a betrothed virgin.

3 [6] Cf Jeremiah 17:13 (RSV): ＂Those who turn away from thee shall be written in the earth, for they have forsaken the , the fountain of living water＂; cf John 7:38.

4 [7] The first stones were to be thrown by the witnesses (Deut 17:7).

5 [12-20] Jesus the light of the world. Jesus replaces the four torches of the illumination of the temple as the light of joy.

6 [14] My testimony can be verified: this seems to contradict John 5:31 but the emphasis here is on Jesus' origin from the Father and his divine destiny. Where I am going: indicates Jesus' passion and glorification.

7 [15] By appearances: literally, ＂according to the flesh.＂ I do not judge anyone: superficial contradiction of John 5:22, 27, 30; here the emphasis is that the judgment is not by material standards.

8 [17] Your law: a reflection of later controversy between church and synagogue.

9 [21-30] He whose ambassador I am is with me. Jesus' origin is from God; he can reveal God. 10 [21] You will die in your sin: i.e., of disbelief; cf John 8:24. Where I am going you cannot come: except through faith in Jesus' passion-resurrection.

11 [22] The Jews suspect that he is referring to his death. Johannine irony is apparent here; Jesus' death will not be self-inflicted but destined by God.

12 [24,28] I AM: an expression that late Jewish tradition understood as Yahweh's own self-designation (Isaiah 43:10); see the note on John 4:26. Jesus is here placed on a par with Yahweh.

13 [25] What I told you from the beginning: this verse seems textually corrupt, with several other possible translations: ＂(I am) what I say to you＂; ＂Why do I speak to you at all?＂ The earliest attested reading (Bodmer Papyrus P66) has (in a second hand), ＂I told you at the beginning what I am also telling you (now).＂ The answer here (cf Proverb 8:22) seems to hinge on a misunderstanding of John 8:24 ＂that I AM＂ as ＂what I am.＂

14 [31-59] Jesus' origin (＂before Abraham＂) and destiny are developed; the truth will free them from sin (John 8:34) and death (John 8:51).

15 [31] Those Jews who believed in him: a rough editorial suture, since in John 8:37 they are described as trying to kill Jesus.

16 [33] Have never been enslaved to anyone: since, historically, the Jews were enslaved almost continuously, this verse is probably Johannine irony, about slavery to sin.

17 [35] A slave . . . a son: an allusion to Ishmael and Isaac (Genesis 16; 21), or to the release of a slave after six years (Exodus 21:2; Deut 15:12).

18 [38] The Father: i.e., God. It is also possible, however, to understand the second part of the verse as a sarcastic reference to descent of the Jews from the devil (John 8:44), ＂You do what you have heard from [your] father.＂

19 [39] The works of Abraham: Abraham believed; cf Romans 4:11-17; James 2:21-23.

20 [48] Samaritan: therefore interested in magical powers; cf Acts 7:14-24.

21 [53] Are you greater than our father Abraham?: cf John 4:12.

22 [56] He saw it: this seems a reference to the birth of Isaac (Genesis 17:7; 21:6), the beginning of the fulfillment of promises about Abraham's seed.

23 [57] The evidence of the third-century Bodmer Papyrus P75 and the first hand of Codex Sinaiticus indicates that the text originally read: ＂How can Abraham have seen you?＂

24 [58] Came to be, I AM: the Greek word used for ＂came to be＂ is the one used of all creation in the prologue, while the word used for ＂am＂ is the one reserved for the Logos.

John
Chapter 9

1 1 As he passed by he saw a man blind from birth.

耶稣前行时，看见了一个生来瞎眼的人。

2 2 His disciples asked him,＂Rabbi, who sinned, this man or his parents, that he was born blind?"

他的门徒就问他说：“辣彼，谁犯了罪？是他，还是他的父母，竟使他生来瞎眼呢？”

3 Jesus answered,＂Neither he nor his parents sinned; it is so that the works of God might be made visible through him.

耶稣答复说：“也不是他犯了罪，也不是他的父母，而是为叫天主的工作在他身上显扬出来。

4 We have to do the works of the one who sent me while it is day. Night is coming when no one can work.

趁着白天，我们应做派遣我来者的工作；黑夜来到，就没有人能工作了。

5 While I am in the world, I am the light of the world."

当我在世界上的时候，我是世界的光。”

6 When he had said this, he spat on the ground and made clay with the saliva, and smeared the clay on his eyes,

耶稣说了这话以后，便吐唾沫在地上，用唾沫和了些泥，把泥抹在瞎子的眼上，

7 and said to him,＂Go wash 3 in the Pool of Siloam" (which means Sent). So he went and washed, and came back able to see.

对他说：“去，到史罗亚水池里洗洗罢！”──史罗亚解说“被派遣的”──瞎子去了，洗了，回来就看见了。

8 His neighbors and those who had seen him earlier as a beggar said,＂Isn't this the one who used to sit and beg?"

于是，邻居和那些素来曾见他讨饭的人，就说：“这不是那曾坐着讨饭的人么？”

9 Some said,＂It is," but others said,＂No, he just looks like him." He said,＂I am."

有的说:“就是这人。”有的说:“不，是另一个很相似他的人。”那人却说:“就是我。”

10 So they said to him,＂(So) how were your eyes opened?"

他们问他说：“你的眼睛究竟是怎样开的呢？”

11 He replied,＂The man called Jesus made clay and anointed my eyes and told me,‘Go to Siloam and wash.' So I went there and washed and was able to see."

他答复说:“名叫耶稣的那个人，和了些泥，抹在我的眼上，给我说:你往史罗亚去洗洗罢；我去了，洗了，就看见了。”

12 And they said to him,＂Where is he?" He said,＂I don't know."

他们又问他说:“那个人在那里？”他说:“我不知道。”

13 They brought the one who was once blind to the Pharisees.

他们便将先前瞎眼的人，领到法利塞人那里。

14 Now Jesus had made clay 4 and opened his eyes on a sabbath.

耶稣和泥开他眼睛的那天，正是安息日。

15 So then the Pharisees also asked him how he was able to see. He said to them,＂He put clay on my eyes, and I washed, and now I can see."

于是法利塞人又诘问他怎样看见了。那人就向他们说:“他把泥放在我的眼上，我洗了，就看见了。”

16 So some of the Pharisees said,＂This man is not from God, because he does not keep the sabbath." (But) others said,＂How can a sinful man do such signs?" And there was a division among them.

法利塞人中有的说:“这人不是从天主来的，因为他不遵守安息日。”有的却说：“一个罪人怎能行这样的奇迹？”他们中间便发生了纷争。

17 So they said to the blind man again,＂What do you have to say about him, since he opened your eyes?" He said,＂He is a prophet."

于是，他们又问瞎子说:“对于那开了你眼睛的人，你说什么呢？”瞎子说:“他是一位先知。”

18 Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight.

可是犹太人不肯相信他先是瞎子而后看见了，等到叫了复明者的父母来，

19 They asked them,＂Is this your son, who you say was born blind? How does he now see?"

问他们说：“这是你们的儿子么？你们说他生来就瞎么？怎么他现在竟看见了呢？”

20 His parents answered and said,＂We know that this is our son and that he was born blind.

他的父母答复说:“我们知道这是我们的儿子，也生来就瞎。

21 We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for him self."

如今他究竟怎么看见了，我们却不知道；或者谁开了他的眼睛，我们也不知道。你们问他罢！他已经成年，会说自己的事了。”

22 5 His parents said this because they were afraid of the Jews, for the Jews had already agreed that if anyone acknowledged him as the Messiah, he would be expelled from the synagogue.

他的父母因为害怕犹太人，才这样说，因为犹太人早已议定：谁若承诺耶稣是默西亚，就必被逐出会堂。

23 For this reason his parents said,＂He is of age; question him."

为此，他的父母说:他己经成年，你们问他罢！

24 So a second time they called the man who had been blind and said to him,＂Give God the praise! 6 We know that this man is a sinner."

于是法利塞人再把那先前瞎眼的人叫过来，向他说:“归光荣于天主罢！我们知道这人是个罪人。”

25 He replied,＂If he is a sinner, I do not know. One thing I do know is that I was blind and now I see."

那人回答说:“他是不是罪人，我不知道；有一件事我知道:我曾是个瞎子，现在我却看见了。”

26 So they said to him,＂What did he do to you? How did he open your eyes?"

他们又问他说:“他给你作了什么？怎样开了你的眼睛？”

27 He answered them,＂I told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?"

他回答说:“我已经告诉了你们，你们不听；为什么又愿意听呢？莫非你们也愿意做他的门徒么？”

28 They ridiculed him and said,＂You are that man's disciple; we are disciples of Moses!

他们辱骂他说:“你去做他的门徒好了！我们是梅瑟的门徒。

29 We know that God spoke to Moses, but we do not know where this one is from."

我们知道:天主曾给梅瑟说过话；至于这人，我们不知道他是从那里来的。”

30 The man answered and said to them,＂This is what is so amazing, that you do not know where he is from, yet he opened my eyes.

那人回答说:“这真奇怪！你们不知道他是从那里来的，他却开了我的眼睛。

31 We know that God does not listen to sinners, but if one is devout and does his will, he listens to him.

我们都晓得天主不俯听罪人，只俯听那恭敬天主，并承行他旨意的人。

32 7 It is unheard of that anyone ever opened the eyes of a person born blind.

自古以来从未听说:有人开了生来就是瞎子的眼睛。

33 If this man were not from God, he would not be able to do anything."

这人若不是由天主来的，他什么也不能做。”

34 They answered and said to him,＂You were born totally in sin, and are you trying to teach us?" Then they threw him out.

他们却向他说:“你整个生于罪恶中，竟来教训我们？”便把他赶了出去了。

35 When Jesus heard that they had thrown him out, he found him and said,＂Do you believe in the Son of Man?"

耶稣听说他们把他赶出去了，后来遇见了他，就给他说:“你信人子么？”

36 He answered and said,＂Who is he, sir, that I may believe in him?"

那人便回答说:“主，是谁，好使我去信他呢？”

37 Jesus said to him,＂You have seen him and the one speaking with you is he."

耶稣对他说:“你已看见他了，和你讲话的就是！”

38 He said,＂I do believe, Lord," and he worshiped him.

他遂说道:“主，我信。”遂俯伏朝拜了耶稣。

39 8 Then Jesus said,＂I came into this world for judgment, so that those who do not see might see, and those who do see might become blind."

耶稣遂说：“我是为了判别，才到这世界上来，叫那些看不见的，看得见；叫那些看得见的，反而成为瞎子。”

40 Some of the Pharisees who were with him heard this and said to him,＂Surely we are not also blind, are we?"

有些和他在一起的法利塞人，一听了这话就说:“难道我们也是瞎子么？”

41 Jesus said to them,＂If you were blind, you would have no sin; but now you are saying, ‘We see,' so your sin remains.

耶稣回答说:“你们如果是瞎子，就没有罪了；但你们如今说：我们看得见，你们的罪恶便存留下来了。”

Footnotes(注解)

1 [9:1-10:21] Sabbath healing of the man born blind. This sixth sign is introduced to illustrate the saying,＂I am the light of the world" (John 8:12; 9:5). The narrative of conflict about Jesus contrasts Jesus (light) with the Jews (blindness, John 9:39-41). The theme of water is reintroduced in the reference to the pool of Siloam. Ironically, Jesus is being judged by the Jews, yet the Jews are judged by the Light of the world; cf John 3:19-21.

2 [2] See the note on John 5:14, and Exodus 20:5, that parents' sins were visited upon their children. Jesus denies such a cause and emphasizes the purpose: the infirmity was providential.

3 [7] Go wash: perhaps a test of faith; cf 2 Kings 5:10-14. The water tunnel Siloam (= Sent) is used as a symbol of Jesus, sent by his Father.

4 [14] In using spittle, kneading clay, and healing, Jesus had broken the sabbath rules laid down by Jewish tradition.

5 [22] This comment of the evangelist (in terms used again in John 12:42; John 16:2) envisages a situation after Jesus' ministry. Rejection/excommunication from the synagogue of Jews who confessed Jesus as Messiah seems to have begun ca. A.D. 85, when the curse against the minim or heretics was introduced into the＂Eighteen Benedictions."

6 [24] Give God the praise!: an Old Testament formula of adjuration to tell the truth; cf Joshua 7:19; 1 Sam 6:5 LXX. Cf John 5:41.

7 [32] A person born blind: the only Old Testament cure from blindness is found in Tobit (cf Tobit 7:7; 11:7-13; 14:1-2), but Tobit was not born blind.

8 [39-41] These verses spell out the symbolic meaning of the cure; the Pharisees are not the innocent blind, willing to accept the testimony of others.

John
Chapter 10

1 1 2 ＂Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber.

我实实在在告诉你们：凡不由门进入羊栈，而由别处爬进去的，便是贼，是强盗。

2 But whoever enters through the gate is the shepherd of the sheep.

由门进去的，才是羊的牧人。

3 The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out.

看门的给他开门，羊听他的声音；他按着名字呼唤自己的羊，并引领出来。

4 3 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice.

当他把羊放出来以后，就走在羊前面，羊也跟随他，因为认得他的声音。

5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.＂

羊决不跟随陌生人，反而逃避他，因为羊不认得陌生人的声音。＂

6 Although Jesus used this figure of speech, 4 they did not realize what he was trying to tell them.

耶稣给他们讲了这个比喻，他们却不明白给他们所讲的是什么。

7 5 So Jesus said again, ＂Amen, amen, I say to you, I am the gate for the sheep.

于是耶稣又对他们说:＂我实实在在告诉你们:我是羊的门；

8 6 All who came [before me] are thieves and robbers, but the sheep did not listen to them.

凡在我以先来的，都是贼和强盗，羊没有听从他们。

9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.

我就是门，谁若经过我进来，必得安全；可以进，可以出，可以找着草场。

10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.

贼来，无非是为偷窃、杀害、毁灭;我来，却是为叫他们获得生命，且获得更丰富的生命。

11 I am the good shepherd. A good shepherd lays down his life for the sheep.

我是善牧:善牧为羊舍掉自己的性命。

12 A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them.

佣工，因不是牧人，羊也不是他自己的，一看见狼来，便弃羊逃跑──狼就抓住羊，把羊赶散了，

13 This is because he works for pay and has no concern for the sheep.

因为他是佣工，对羊漠不关心。

14 I am the good shepherd, and I know mine and mine know me,

我是善牧，我认识我的羊，我的羊也认识我，

15 just as the Father knows me and I know the Father; and I will lay down my life for the sheep.

正如父认识我，我也认识父一样；我并且为羊舍掉我的性命。

16 I have other sheep 7 that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd.

我还有别的羊，还不属于这一栈，我也该把他们引来，他们要听我的声音，这样，将只有一个羊群，一个牧人。

17 This is why the Father loves me, because I lay down my life in order to take it up again.

父爱我，因为我舍掉我的性命，为再取回它来：

18 No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. 8 This command I have received from my Father.＂

谁也不能夺去我的性命，而是我甘心情愿舍掉它；我有权舍掉它，我也有权再取回它来：这是我由我父所接受的命令。＂

19 Again there was a division among the Jews because of these words.

因了这些话，犹太人中间又发生了纷争；

20 Many of them said, ＂He is possessed and out of his mind; why listen to him?＂

他们中有许人说:＂他附魔发疯，为什么还听他呢？＂

21 Others said, ＂These are not the words of one possessed; surely a demon cannot open the eyes of the blind, can he?＂

另有些人说:＂这话不是附魔的人所能说的；难道魔鬼能开瞎子的眼睛么？＂

22 The feast of the Dedication 9 was then taking place in Jerusalem. It was winter.

那时，在耶路撒冷举行重建节，正是冬天。

23 10 And Jesus walked about in the temple area on the Portico of Solomon.

耶稣徘徊于圣殿内撒罗满游廊下。

24 So the Jews gathered around him and said to him, ＂How long are you going to keep us in suspense? 11 If you are the Messiah, tell us plainly.＂

犹太人围起他来，向他说：＂你使我们的心神悬疑不安，要到几时呢？你如果是默西亚，就坦白告诉我们罢！＂

25 Jesus answered them, ＂I told you 12 and you do not believe. The works I do in my Father's name testify to me.

耶稣答复说:＂我已告诉了你们，你们却不相信；我以我父的名所作的工作，为我作证，

26 But you do not believe, because you are not among my sheep.

但你们还是不信，因为你们不是属于我的羊。

27 My sheep hear my voice; I know them, and they follow me.

我的羊听我的声音，我也认识他们，他们也跟随我；

28 I give them eternal life, and they shall never perish. No one can take them out of my hand.

我赐与他们永生，他们永远不会丧亡；谁也不能从我手中把他们夺去。

29 My Father, who has given them to me, is greater than all, 13 and no one can take them out of the Father's hand.

我那赐给我羊群的父，超越一切，为此，谁也不能从我父手里将他们夺去。

30 14 The Father and I are one.＂

我与父原是一体。＂

31 The Jews again picked up rocks to stone him.

犹太人又拿起石头来，要砸死他。

32 Jesus answered them, ＂I have shown you many good works from my Father. For which of these are you trying to stone me?＂

耶稣向他们说:＂我赖我父给你们显示了许多善事，为了那一件，你们要砸死我呢？＂

33 The Jews answered him, ＂We are not stoning you for a good work but for blasphemy. You, a man, are making yourself God.＂

犹太人回答说：＂为了善事，我们不会砸死你；而是为了亵渎的话，因为你是人，却把你自己当作是天主。＂

34 15 Jesus answered them, ＂Is it not written in your law,‘I said, ＂You are gods＂'?

耶稣却向他们说:＂在你们的法律上不是记载着：‘我说过:你们是神’么？

35 If it calls them gods to whom the word of God came, and scripture cannot be set aside,

如果，那些承受天主话的，天主尚且称他们为神──而经书是不能废弃的──

36 can you say that the one whom the Father has consecrated 16 and sent into the world blasphemes because I said,‘I am the Son of God'?

那么，父所祝圣并派遣到世界上来的，因为说过:我是天主子，你们就说:你说亵渎的话么？

37 If I do not perform my Father's works, do not believe me;

假使我不做我父的工作，你们就不必信我；

38 but if I perform them, even if you do not believe me, believe the works, so that you may realize (and understand) that the Father is in me and I am in the Father.＂

但若是我做了，你们纵然不肯信我，至少要信这些工作，如此你们必定认出父在我内，我在父内。＂

39 (Then) they tried again to arrest him; but he escaped from their power.

他们又企图捉拿他，他却从他们手中走脱了。

40 He went back across the Jordan to the place where John first baptized, and there he remained.

耶稣又到约旦河对岸，若翰先前施洗的地方去了，并住在那里。

41 Many came to him and said, ＂John performed no sign, 17 but everything John said about this man was true.＂

有许多人来到他那里说：＂若翰固然没有行过神迹，但若翰关于这人所说的一切，都是真的。＂

42 And many there began to believe in him.

许多人就在那里信了耶稣。

Footnotes(注解)

1 [1-21] The good shepherd discourse continues the theme of attack on the Pharisees that ends John 9. The figure is allegorical: the hired hands are the Pharisees who excommunicated the cured blind man. It serves as a commentary on John 9. For the shepherd motif, used of Yahweh in the Old Testament, cf Exodus 34; Genesis 48:15; 49:24; Micah 7:14; Psalm 23:1-4; 80:1.

2 [1] Sheepfold: a low stone wall open to the sky.

3 [4] Recognize his voice: the Pharisees do not recognize Jesus, but the people of God, symbolized by the blind man, do.

4 [6] Figure of speech: John uses a different word for illustrative speech than the ＂parable＂ of the synoptics, but the idea is similar.

5 [7-10] In John 10:7-8, the figure is of a gate for the shepherd to come to the sheep; in John 10:9-10, the figure is of a gate for the sheep to come in and go out.

6 [8] [Before me]: these words are omitted in many good early manuscripts and versions.

7 [16] Other sheep: the Gentiles, possibly a reference to ＂God's dispersed children＂ of John 11:52 destined to be gathered into one, or ＂apostolic Christians＂ at odds with the community of the beloved disciple.

8 [18] Power to take it up again: contrast the role of the Father as the efficient cause of the resurrection in Acts 2:24; 4:10; etc.; Romans 1:4; 4:24. Yet even here is added: This command I have received from my Father.

9 [22] Feast of the Dedication: an eight-day festival of lights (Hebrew, Hanukkah) held in December, three months after the feast of Tabernacles (John 7:2), to celebrate the Maccabees' rededication of the altar and reconsecration of the temple in 164 B.C., after their desecration by Antiochus IV Epiphanes (Daniel 8:13; 9:27; cf 1 Macc 4:36-59; 2 Macc 1:18-2:19; 10:1-8).

10 [23] Portico of Solomon: on the east side of the temple area, offering protection against the cold winds from the desert.

11 [24] Keep us in suspense: literally, ＂How long will you take away our life?＂ Cf John 11:48-50. If you are the Messiah, tell us plainly: cf Luke 22:67. This is the climax of Jesus' encounters with the Jewish authorities. There has never yet been an open confession before them.

12 [25] I told you: probably at John 8:25 which was an evasive answer.

13 [29] The textual evidence for the first clause is very divided; it may also be translated: ＂As for the Father, what he has given me is greater than all,＂ or ＂My Father is greater than all, in what he has given me.＂

14 [30] This is justification for John 10:29; it asserts unity of power and reveals that the words and deeds of Jesus are the words and deeds of God.

15 [34] This is a reference to the judges of Israel who,since they exercised the divine prerogative to judge (Deut 1:17), were called ＂gods＂; cf Exodus 21:6, besides Psalm 82:6 from which the quotation comes.

16 [36] Consecrated: this may be a reference to the rededicated altar at the Hanukkah feast; see the note on John 10:22.

17 [41] Performed no sign: this is to stress the inferior role of John the Baptist. The Transjordan topography recalls the great witness of John the Baptist to Jesus, as opposed to the hostility of the authorities in Jerusalem.

John
Chapter 11

1 1 Now a man was ill, Lazarus from Bethany, the village of Mary and her sister Martha.

有一个病人，名叫拉匝禄，住在伯达尼，即玛利亚和她姐姐玛尔大所住的村庄。

2 Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair; it was her brother Lazarus who was ill.

玛利亚就是那曾用香液傅抹过主，并用自己的头发擦干过他脚的妇人，患病的拉匝禄是他的兄弟。

3 So the sisters sent word to him, saying,＂Master, the one you love is ill."

他们姊妹二人便派人到耶稣那里说:“主啊！你所爱的病了！”

4 When Jesus heard this he said,＂This illness is not to end in death, 2 but is for the glory of God, that the Son of God may be glorified through it."

耶稣听了，便说:“这病不致于死，只是为彰显天主的光荣，并为叫天主子因此受到光荣。”

5 Now Jesus loved Martha and her sister and Lazarus.

耶稣素爱玛尔大及她的妹妹和拉匝禄。

6 So when he heard that he was ill, he remained for two days in the place where he was.

当他听说拉匝禄病了，仍在原地逗留了两天。

7 Then after this he said to his disciples,＂Let us go back to Judea."

此后，才对门徒说:“我们再往犹太去罢！”

8 The disciples said to him,＂Rabbi, the Jews were just trying to stone you, and you want to go back there?"

门徒向他说:“辣彼，近来犹太人图谋砸死你，你又要往那里去么？”

9 Jesus answered,＂Are there not twelve hours in a day? If one walks during the day, he does not stumble, because he sees the light of this world.

耶稣回答说:“白日不是有十二个时辰么?人若在白日行路，不会碰跌，因为看得见这世界的光；

10 But if one walks at night, he stumbles, because the light is not in him." 3

人若在黑夜行路，就要碰跌，因为他没有光。”

11 He said this, and then told them,＂Our friend Lazarus is asleep, but I am going to awaken him."

耶稣说了这些话，又给他们说:“我们的朋友拉匝禄睡着了，我要去叫醒他。”

12 So the disciples said to him,＂Master, if he is asleep, he will be saved."

门徒便对他说:“主，若是他睡着了，必定好了。”

13 But Jesus was talking about his death, while they thought that he meant ordinary sleep.

耶稣原是指他的死说的，他们却以为他是指安眠睡觉说的。

14 So then Jesus said to them clearly,＂Lazarus has died.

然后，耶稣就明明地向他们说:“拉匝禄死了。

15 And I am glad for you that I was not there, that you may believe. Let us go to him."

为了你们，我喜欢我不在那里，好叫你们相信；我们到他那里去罢！”

16 So Thomas, called Didymus, 4 said to his fellow disciples,＂Let us also go to die with him."

号称狄狄摩的多默便向其他的同伴说:“我们也去，同他一起死罢！”

17 When Jesus arrived, he found that Lazarus had already been in the tomb for four days.

耶稣一到了伯达尼，得知拉匝禄在坟墓里已经四天了。

18 Now Bethany was near Jerusalem, only about two miles 5 away.

伯达尼靠近耶路撒冷，相距约十五“斯塔狄”，

19 And many of the Jews had come to Martha and Mary to comfort them about their brother.

因而有许多犹太人来到玛尔大和玛利亚那里，为她们兄弟的死安慰她们。

20 When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home.

玛尔大一听说耶稣来了，便去迎接他；玛利亚仍坐在家里。

21 Martha said to Jesus,＂Lord, if you had been here, my brother would not have died.

玛尔大对耶稣说:“若是你在这里，我的兄弟决不会死！

22 (But) even now I know that whatever you ask of God, God will give you."

就是现在，我也知道:你无论向天主求什么，天主必要赐给你。”

23 Jesus said to her,＂Your brother will rise."

耶稣对她说:“你的兄弟必定要复活。”

24 Martha said to him,＂I know he will rise, in the resurrection on the last day."

玛尔大说:“我知道在末日复活时，他必要复活。”

25 Jesus told her,＂I am the resurrection and the life; whoever believes in me, even if he dies, will live,

耶稣对她说:“我就是复活，就是生命；信从我的，即使死了，仍要活着；

26 and everyone who lives and believes in me will never die. Do you believe this?"

凡活着而信从我的人，必永远不死。你信么？”

27 6 She said to him,＂Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world."

她回答说:“是的，主，我信你是默西亚，天主子，要来到世界上的那一位。”

28 When she had said this, she went and called her sister Mary secretly, saying,＂The teacher is here and is asking for you."

她说了这话，就去叫她的妹妹玛利亚，偷偷地说:“师傅来了，他叫你。”

29 As soon as she heard this, she rose quickly and went to him.

玛利亚一听说，立时起身到耶稣那里去了。

30 For Jesus had not yet come into the village, but was still where Martha had met him.

那时，耶稣还没有进村庄，仍在玛尔大迎接他的地方。

31 So when the Jews who were with her in the house comforting her saw Mary get up quickly and go out, they followed her, presuming that she was going to the tomb to weep there.

那些同玛利亚在家，安慰他的犹太人，见她急忙起身出去，便跟着她，以为她往坟墓上去哭泣。

32 When Mary came to where Jesus was and saw him, she fell at his feet and said to him,＂Lord, if you had been here, my brother would not have died."

当玛利亚来到耶稣所在的地方，一看见他，就俯伏在他脚前，向他说:“主！若是你在这里，我的兄弟决不会死！”

33 When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed 7 and deeply troubled,

耶稣看见她哭泣，还有同他一起来的犹太人也哭泣，便心神感伤，难过起来，

34 and said,＂Where have you laid him?" They said to him,＂Sir, come and see."

遂说:“你们把他安放在那里？”他们回答说:“主，你来，看罢！”

35 And Jesus wept.

耶稣流泪了。

36 So the Jews said,＂See how he loved him."

于是犹太人说:“看，他多么爱他啊！”

37 But some of them said,＂Could not the one who opened the eyes of the blind man have done something so that this man would not have died?"

其中有些人说:“这个开了瞎子眼睛的，岂不能使这人也不死么？”

38 So Jesus, perturbed again, came to the tomb. It was a cave, and a stone lay across it.

耶稣心中又感伤起来，来到坟墓前。这坟墓是个洞穴，前面有一块石头堵着。

39 Jesus said,＂Take away the stone." Martha, the dead man's sister, said to him,＂Lord, by now there will be a stench; he has been dead for four days."

耶稣说：“挪开这块石头！”死者的姐姐玛尔大向他说:“主！已经臭了，因为已有四天了。”

40 Jesus said to her,＂Did I not tell you that if you believe you will see the glory of God?"

耶稣对她说:“我不是告诉过你:如果你信，就会看到天主的光荣吗？”

41 So they took away the stone. And Jesus raised his eyes and said,＂Father, 8 I thank you for hearing me.

他们便挪开了石头；耶稣举目向上说:“父啊！我感谢你，因为你俯听了我。

42　I know that you always hear me; but because of the crowd here I have said this, that they may believe that you sent me."

我本来知道你常常俯听我，但是，我说这话，是为了四周站立的群众，好叫他们信是你派遣了我。”

43 And when he had said this, he cried out in a loud voice, 9＂Lazarus, come out!"

说完这话，便大声喊说:“拉匝禄！出来罢！”

44 The dead man came out, tied hand and foot with burial bands, and his face was wrapped in a cloth. So Jesus said to them,＂Untie him and let him go."

死者便出来了，脚和手都缠着布条，面上还蒙着汗巾。耶稣向他们说:“解开他，让他行走罢。”

45 Now many of the Jews who had come to Mary and seen what he had done began to believe in him.

那些来到玛利亚那里的犹太人，一看到耶稣所行的事，就有许多人信了他。

46 But some of them went to the Pharisees and told them what Jesus had done.

他们中也有一些到法利塞人那里去，把耶稣所行的，报告给他们。

47 So the chief priests and the Pharisees convened the Sanhedrin and said,＂What are we going to do? This man is performing many signs.

因此，司祭长和法利塞人召集了会议，说:“这人行了许多奇迹，我们怎么办呢？

48 If we leave him alone, all will believe in him, and the Romans will come 10 and take away both our land and our nation."

如果让他这样，众人都会信从他，罗马人必要来，连我们的圣殿和民族都要除掉。”

49 But one of them, Caiaphas, who was high priest that year, 11 said to them,＂You know nothing,

他们中有一个名叫盖法的，正是那一年的大司祭，对他们说:“你们什么都不懂，

50 nor do you consider that it is better for you that one man should die instead of the people, so that the whole nation may not perish."

也不想想:叫一个人替百姓死，以免全民族灭亡；这为你们多么有利。”

51 He did not say this on his own, but since he was high priest for that year, he prophesied that Jesus was going to die for the nation,

这话不是由他自己说出的，只因他是那年的大司祭，才预言了耶稣将为民族而死；

52 and not only for the nation, but also to gather into one the dispersed children of God. 12

不但为犹太民族，而且也是为使那四散的天主的儿女都聚集归一。

53 So from that day on they planned to kill him.

从那一天起，他们就议决要杀害耶稣。

54 So Jesus no longer walked about in public among the Jews, but he left for the region near the desert, to a town called Ephraim, 13 and there he remained with his disciples.

因此，耶稣不再公开地在犹太人中往来，却从那里往, 临近荒野的地方去，来到一座名叫厄弗辣因的城，在那里和他的门徒住下了。

55 Now the Passover of the Jews was near, and many went up from the country to Jerusalem before Passover to purify 14 themselves.

犹太人的逾越节临近了，所以，许多人在逾越节前，从乡间上了耶路撒冷，要圣洁自己。

56 They looked for Jesus and said to one another as they were in the temple area,＂What do you think? That he will not come to the feast?"

他们就寻找耶稣，并站在圣殿内，彼此谈论说:“你们想什么？他来不来过节呢？”

57 For the chief priests and the Pharisees had given orders that if anyone knew where he was, he should inform them, so that they might arrest him.

司祭长和法利塞人早已颁发命令:如果有人知道他在那里，就该通知他们，好去捉拿他。

Footnotes(注解)

1 [1-44] The raising of Lazarus, the longest continuous narrative in John outside of the passion account, is the climax of the signs. It leads directly to the decision of the Sanhedrin to kill Jesus. The theme of life predominates. Lazarus is a token of the real life that Jesus dead and raised will give to all who believe in him. Johannine irony is found in the fact that Jesus' gift of life leads to his own death. The story is not found in the synoptics, but cf Mark 5:21 and parallels; Luke 7:11-17. There are also parallels between this story and Luke's parable of the rich man and poor Lazarus (Luke 16:19-31). In both a man named Lazarus dies; in Luke, there is a request that he return to convince his contemporaries of the need for faith and repentance, while in John, Lazarus does return and some believe but others do not.

2 [4] Not to end in death: this is misunderstood by the disciples as referring to physical death, but it is meant as spiritual death.

3 [10] The light is not in him: the ancients apparently did not grasp clearly the entry of light through the eye; they seem to have thought of it as being in the eye; cf Luke 11:34; Matthew 6:23.

4 [16] Called Didymus: Didymus is the Greek word for twin. Thomas is derived from the Aramaic word for twin; in an ancient Syriac version and in the Gospel of Thomas (#80: 11-12) his given name, Judas, is supplied.

5 [18] About two miles: literally,＂about fifteen stades"; a stade was 607 feet.

6 [27] The titles here are a summary of titles given to Jesus earlier in the gospel.

7 [33] Became perturbed: a startling phrase in Greek, literally,＂He snorted in spirit," perhaps in anger at the presence of evil (death).

8 [41] Father: in Aramaic, abba. See the note on Mark 14:36.

9 [43] Cried out in a loud voice: a dramatization of John 5:28;＂the hour is coming when all who are in the tombs will hear his voice."

10 [48] The Romans will come: Johannine irony; this is precisely what happened after Jesus' death.

11 [49] That year: emphasizes the conjunction of the office and the year. Actually, Caiaphas was high priest A.D. 18-36. The Jews attributed a gift of prophecy, sometimes unconscious, to the high priest.

12 [52] Dispersed children of God: perhaps the＂other sheep" of John 10:16.

13 [54] Ephraim is usually located about twelve miles northeast of Jerusalem, where the mountains descend into the Jordan valley.

14 [55] Purify: prescriptions for purity were based on Exodus 19:10-11, 15; Numbers 9:6-14; 2 Chron 30:1-3, 15-18.

John
Chapter 12

1 1 Six days before Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead.

逾越节前六天，耶稣来到伯达尼，就是耶稣从死者中唤起拉匝禄的地方。

2 They gave a dinner for him there, and Martha served, while Lazarus was one of those reclining at table with him.

有人在那里为他摆设了晚宴，玛尔大伺候，而拉匝禄也是和耶稣一起坐席的一位。

3 Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus 2 and dried them with her hair; the house was filled with the fragrance of the oil.

那时，玛利亚拿了一斤极珍贵的纯＂拿尔多＂香液，敷抹了耶稣的脚，并用自己的头发擦干，屋里便充满了香液的气味。

4 Then Judas the Iscariot, one (of) his disciples, and the one who would betray him, said,

那要负卖耶稣的依斯加略犹达斯──即他的一个门徒──便说:

5 ＂Why was this oil not sold for three hundred days' wages 3 and given to the poor?＂

＂为什么不把这香液去卖三百块＂德纳＂，施舍给穷人呢？＂

6 He said this not because he cared about the poor but because he was a thief and held the money bag and used to steal the contributions.

他说这话，并不是因为他关心穷人，只因为他是个贼，掌管钱囊，常偷取其中所存放的。

7 So Jesus said, ＂Leave her alone. Let her keep this for the day of my burial. 4

耶稣就说:＂由她罢！这原是她为我安葬之日而保存的。

8 You always have the poor with you, but you do not always have me.＂

你们常有穷人和你们在一起；至于我，你们却不常有。＂

9 (The) large crowd of the Jews found out that he was there and came, not only because of Jesus, but also to see Lazarus, whom he had raised from the dead.

有许多犹太人听说耶稣在那里，就来了，不但是为耶稣，也是为看他从死者中所唤起的拉匝禄。

10 And the chief priests plotted to kill Lazarus too,

为此，司祭长决议连拉匝禄也要杀掉，

11 because many of the Jews were turning away and believing in Jesus because of him.

因为有许多犹太人为了拉匝禄的缘故，离开他们，而信从了耶稣。

12 5 On the next day, when the great crowd that had come to the feast heard that Jesus was coming to Jerusalem,

第二天，来过节的群众，听说耶稣来到耶路撒冷，

13 they took palm branches 6 and went out to meet him, and cried out: ＂Hosanna! Blessed is he who comes in the name of the Lord, (even) the king of Israel.＂

便拿了棕榈枝，出去迎接他，喊说:＂贺三纳！因上主之名而来的，以色列的君王，应受赞颂。＂

14 Jesus found an ass and sat upon it, as is written:

耶稣找了一匹小驴，就骑上去，正如经上所记载的:

15 ＂Fear no more, O daughter Zion; 7 see, your king comes, seated upon an ass's colt.＂

＂熙雍女子，不要害怕！看，你的君王骑着驴驹来了！＂

16 His disciples did not understand this at first, but when Jesus had been glorified they remembered that these things were written about him and that they had done this 8 for him.

起初他的门徒也没有明白这些事，然而，当耶稣受光荣以后，他们才想起这些话是指着他而记载的。为此，他们就这样对他做了。

17 9 So the crowd that was with him when he called Lazarus from the tomb and raised him from death continued to testify.

当耶稣叫拉匝禄从坟墓中出来，由死者中唤起他时，那时同他在一起的众人，都为所见的作证；

18 This was (also) why the crowd went to meet him, because they heard that he had done this sign.

因此，有一群人去迎接他，因为他们听说他行了这个神迹；

19 So the Pharisees said to one another, ＂You see that you are gaining nothing. Look, the whole world 10 has gone after him.＂

于是法利塞人便彼此说:＂看，你们一无所成！瞧，全世界都跟他去了。＂

20 11 Now there were some Greeks 12 among those who had come up to worship at the feast.

在那些上来过节，崇拜天主的人中，有些希腊人。

21 13 They came to Philip, who was from Bethsaida in Galilee, and asked him, ＂Sir, we would like to see Jesus.＂

他们来到加里肋亚贝特赛达人斐理伯前，请求他说:＂先生！我们愿拜见耶稣。＂

22 Philip went and told Andrew; then Andrew and Philip went and told Jesus.

斐理伯就去告诉安德肋，然后安德肋和斐理伯便来告诉耶稣。

23 14 Jesus answered them, ＂The hour has come for the Son of Man to be glorified.

耶稣开口向他们说:＂人子要受光荣的时辰到了。

24 15 Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit.

我实实在在告诉你们：一粒麦子如果不落在地里死了，仍只是一粒；如果死了，才结出许多子粒来。

25 Whoever loves his life 16 loses it, and whoever hates his life in this world will preserve it for eternal life.

爱惜自己性命的，必要丧失性命；在现世憎恨自己性命的，必要保存性命入于永生。

26 Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.

谁若事奉我，就当跟随我；如此，我在那里，我的仆人也要在那里；谁若事奉我，我父必要尊重他。

27 ＂I am troubled 17 now. Yet what should I say? 'Father, save me from this hour'? But it was for this purpose that I came to this hour.

现在我心神烦乱，我可说什么呢？我说:父啊！救我脱离这时辰罢？但正是为此，我才到了这时辰。

28 Father, glorify your name.＂ Then a voice came from heaven, ＂I have glorified it and will glorify it again.＂

父啊！光荣你的名罢！＂当时有声音来自天上：＂我已光荣了我的名，我还要光荣。＂

29 The crowd there heard it and said it was thunder; but others said, ＂An angel has spoken to him.＂

在场听见的群众，便说:＂这是打雷。＂另有人说:＂是天使同他说话。＂

30 Jesus answered and said, ＂This voice did not come for my sake but for yours.

耶稣回答说:＂这声音不是为我而来，而是为你们。

31 Now is the time of judgment on this world; now the ruler of this world 18 will be driven out.

现在就是这世界应受审判的时候，现在这世界的元首就要被赶出去；

32 And when I am lifted up from the earth, I will draw everyone to myself.＂

至于我，当我从地上被举起来时，便要吸引众人来归向我。＂

33 He said this indicating the kind of death he would die.

他说这话，是要表明他要以怎样的死而死。

34 So the crowd answered him, ＂We have heard from the law that the Messiah remains forever. 19 Then how can you say that the Son of Man must be lifted up? Who is this Son of Man?＂

于是群众回答他说:＂我们从法律上知道:默西亚要存留到永远；你怎么说:人子必须被举起呢？这个人子是谁？＂

35 Jesus said to them, ＂The light will be among you only a little while. Walk while you have the light, so that darkness may not overcome you. Whoever walks in the dark does not know where he is going.

耶稣遂给他们说：＂光在你们中间还有片刻。你们趁着还有光的时候，应该行走，免得黑暗笼罩了你们。那在黑暗中行走的，不知道往那里去。

36 While you have the light, believe in the light, so that you may become children of the light.＂
After he had said this, Jesus left and hid from them.

几时你们还有光，应当信从光，好成为光明之子。＂

耶稣讲完了这些话，就躲开他们，隐藏去了。

37 20 Although he had performed so many signs in their presence they did not believe in him,

耶稣虽然在他们面前行了这么多的神迹，他们仍然不信他；

38 21 in order that the word which Isaiah the prophet spoke might be fulfilled: ＂Lord, who has believed our preaching, to whom has the might of the Lord been revealed?＂

这正应验了依撒意亚先知所说的话:‘上主！有谁会相信我们的报道呢？上主的手臂又向谁显示了出来呢？’

39 For this reason they could not believe, because again Isaiah said:

他们不能信，因为依撒意亚又说过:

40 ＂He blinded their eyes and hardened their heart, so that they might not see with their eyes and understand with their heart and be converted, and I would heal them.＂

‘上主使他们瞎了眼，使他们硬了心，免得他们眼睛看见，心里觉悟而悔改，使我治好他们。’

41 Isaiah said this because he saw his glory 22 and spoke about him.

依撒意亚因为看见了他的光荣，所以指着他讲了这话。

42 Nevertheless, many, even among the authorities, believed in him, but because of the Pharisees they did not acknowledge it openly in order not to be expelled from the synagogue.

事虽如此，但在首领中，仍有许多人信从了耶稣，只为了法利塞人而不敢明认，免得被逐出会堂，

43 For they preferred human praise to the glory of God.

因为他们喜爱世人的光荣，胜过天主的光荣。

44 Jesus cried out and said, ＂Whoever believes in me believes not only in me but also in the one who sent me,

耶稣呼喊说:＂信我的，不是信我，而是信那派遣我来的；

45 and whoever sees me sees the one who sent me.

看见我的，也就是看见那派遣我来的。

46 I came into the world as light, so that everyone who believes in me might not remain in darkness.

我身为光明，来到了世界上，使凡信我的，不留在黑暗中。

47 And if anyone hears my words and does not observe them, I do not condemn him, for I did not come to condemn the world but to save the world.

无论谁，若听我的话而不遵行，我不审判他，因为我不是为审判世界而来，乃是为拯救世界。

48 Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day,

拒绝我，及不接受我话的，自有审判他的:就是我所说的话，要在末日审判他。

49 because I did not speak on my own, but the Father who sent me commanded me what to say and speak.

因为我没有凭我自己说话，而是派遣我来的父，他给我出了命，叫我该说什么，该讲什么。

50 And I know that his commandment is eternal life. So what I say, I say as the Father told me.＂

我知道他的命令就是永生；所以，我所讲论的，全是依照父对我所说的而讲论的。＂


Footnotes(注解)

1 [1-8] This is probably the same scene of anointing found in Mark 14:3-9 (see the note there) and Matthew 26:6-13. The anointing by a penitent woman in Luke 7:36-38 is different. Details from these various episodes have become interchanged.

2 [3] The feet of Jesus: so Mark 14:3; but in Matthew 26:6, Mary anoints Jesus' head as a sign of regal, messianic anointing.

3 [5] Days' wages: literally, ＂denarii.＂ A denarius is a day's wage in Matthew 20:2; see the note on John 6:7.

4 [7] Jesus' response reflects the rabbinical discussion of what was the greatest act of mercy, almsgiving or burying the dead. Those who favored proper burial of the dead thought it an essential condition for sharing in the resurrection.

5 [12-19] In John, the entry into Jerusalem follows the anointing whereas in the synoptics it precedes. In John, the crowd, not the disciples, are responsible for the triumphal procession.

6 [13] Palm branches: used to welcome great conquerors; cf 1 Macc 13:51; 2 Macc 10:7. They may be related to the lulab, the twig bundles used at the feast of Tabernacles. Hosanna: see Psalm 118:25-26. The Hebrew word means: ＂(O Lord), grant salvation.＂ He who comes in the name of the Lord: referred in Psalm 118:26 to a pilgrim entering the temple gates, but here a title for Jesus (see the notes on Matthew 11:3 and John 6:14; 11:27). The king of Israel: perhaps from Zephaniah 3:14-15 in connection with the next quotation from Zechariah 9:9.

7 [15] Daughter Zion: Jerusalem. Ass's colt: symbol of peace, as opposed to the war horse.

8 [16] They had done this: the antecedent of they is ambiguous.

9 [17-18] There seem to be two different crowds in these verses. There are some good witnesses to the text that have another reading for John 12:17: ＂Then the crowd that was with him began to testify that he had called Lazarus out of the tomb and raised him from the dead.＂

10 [19] The whole world: the sense is that everyone is following Jesus, but John has an ironic play on world; he alludes to the universality of salvation (John 3:17; 4:42).

11 [20-36[ This announcement of glorification by death is an illustration of ＂the whole world＂ (19) going after him.

12 [20] Greeks: not used here in a nationalistic sense. These are probably Gentile proselytes to Judaism; cf John 7:35.

13 [21-22] Philip . . . Andrew: the approach is made through disciples who have distinctly Greek names, suggesting that access to Jesus was mediated to the Greek world through his disciples. Philip and Andrew were from Bethsaida (John 1:44); Galileans were mostly bilingual. See: here seems to mean ＂have an interview with.＂<, /o:p>

14 [23] Jesus' response suggests that only after the crucifixion could the gospel encompass both Jew and Gentile.

15 [24] This verse implies that through his death Jesus will be accessible to all. It remains just a grain of wheat: this saying is found in the synoptic triple and double traditions (Mark 8:35; Matthew 16:25; Luke 9:24; Matthew 10:39; Luke 17:33). John adds the phrases (John 12:25) in this world and for eternal life.

16 [25] His life: the Greek word psyche refers to a person's natural life. It does not mean ＂soul,＂ for Hebrew anthropology did not postulate body/soul dualism in the way that is familiar to us.

17 [27] I am troubled: perhaps an allusion to the Gethsemane agony scene of the synoptics.

18 [31] Ruler of this world: Satan.

19 [34] There is no passage in the Old Testament that states precisely that the Messiah remains forever. Perhaps the closest is Psalm 89:37.

20 [37-50] These verses, on unbelief of the Jews, provide an epilogue to the Book of Signs.

21 [38-41] John gives a historical explanation of the disbelief of the Jewish people, not a psychological one. The Old Testament had to be fulfilled; the disbelief that met Isaiah's message was a foreshadowing of the disbelief that Jesus encountered. In John 12:42 and also in John 3:20 we see that there is no negation of freedom.

22 [41] His glory: Isaiah saw the glory of Yahweh enthroned in the heavenly temple, but in John the antecedent of his is Jesus.

John
Chapter 13

1 1 2 3 Before the feast of Passover, Jesus knew that his hour had come to pass from this world to the Father. He loved his own in the world and he loved them to the end.

在逾越节庆日前，耶稣知道他离此世归父的时辰已到，他既然爱了世上属于自己的人，就爱他们到底。

2 The devil had already induced 4 Judas, son of Simon the Iscariot, to hand him over. So, during supper,

正吃晚餐的时候──魔鬼已使依斯加略人西满的儿子犹达斯决意出卖耶稣──

3 fully aware that the Father had put everything into his power and that he had come from God and was returning to God,

耶稣因知道父把一切已交在他手中，也知道自己是从天主来的，又要往天主那里去，

4 he rose from supper and took off his outer garments. He took a towel and tied it around his waist.

就从席间起来，脱下外衣，拿起一条手巾束在腰间，

5 5 Then he poured water into a basin and began to wash the disciples' feet and dry them with the towel around his waist.

然后把水倒在盆里，开始洗门徒的脚，用束着的毛巾擦干。

6 He came to Simon Peter, who said to him, ＂Master, are you going to wash my feet?＂

及至来到西满伯多禄跟前，伯多禄对他说:＂主！你给我洗脚吗？＂

7 Jesus answered and said to him, ＂What I am doing, you do not understand now, but you will understand later.＂

耶稣回答说:＂我所做的，你现在还不明白，以后你会明白。＂

8 Peter said to him, ＂You will never wash my feet.＂ Jesus answered him, ＂Unless I wash you, you will have no inheritance with me.＂

伯多禄对他说：＂不，你永远不可给我洗脚！＂耶稣回答说:＂我若不洗你，你就与我无分。＂

9 Simon Peter said to him, ＂Master, then not only my feet, but my hands and head as well.＂

西满伯多禄遂说：＂主！不但我的脚，而且连手带头，都给我洗罢！＂

10 Jesus said to him, ＂Whoever has bathed 6 has no need except to have his feet washed, for he is clean all over; so you are clean, but not all.＂

耶稣向他说：＂沐浴过的人，已全身清洁，只需洗脚就够了。你们原是洁净的，但不都是。＂

11 For he knew who would betray him; for this reason, he said, ＂Not all of you are clean.＂

原来，耶稣知道谁要出卖他，为此说:你们不都是洁净的。

12 So when he had washed their feet (and) put his garments back on and reclined at table again, he said to them, ＂Do you realize what I have done for you?

及至耶稣洗完了他们的脚，穿上外衣，又去坐下，对他们说:＂你们明白我给你们所做的吗？

13 You call me‘teacher' and ‘master,' and rightly so, for indeed I am.

你们称我＂师傅＂、＂主子＂，说得正对：我原来是。

14 If I, therefore, the master and teacher, have washed your feet, you ought to wash one another's feet.

若我为主子，为师傅的，给你们洗脚，你们也该彼此洗脚；

15 I have given you a model to follow, so that as I have done for you, you should also do.

我给你们立了榜样，叫你们也照我给你们所做的去做。

16 Amen, amen, I say to you, no slave is greater than his master nor any messenger 7 greater than the one who sent him.

我实实在在告诉你们:没有仆人大过主人的，也没有奉使的大过派遣他的。

17 If you understand this, blessed are you if you do it.

你们既知道了这些事，如果实行，便是有福的。

18 I am not speaking of all of you. I know those whom I have chosen. But so that the scripture might be fulfilled, 'The one who ate my food has raised his heel against me.'

我不是说你们全体，我认识我所拣选的；但经上所记载的必须应验：‘吃过我饭的人，也举脚踢我。’

19 From now on I am telling you before it happens, so that when it happens you may believe that I AM.

就在现在，事未发生以前，我告诉你们，好叫事发生以后，你们相信我就是那一位。

20 Amen, amen, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.＂

我实实在在告诉你们：凡接待我所派遣的，就是接待我；接待我的，就是接待那派遣我来的。＂

21 When he had said this, Jesus was deeply troubled and testified, ＂Amen, amen, I say to you, one of you will betray me.＂

耶稣说了这些话，心神烦乱，就明明地说:＂我实实在在告诉你们:你们中有一个要出卖我。＂

22 The disciples looked at one another, at a loss as to whom he meant.

门徒便互相观望，猜疑他说的是谁。

23 One of his disciples, the one whom Jesus loved, 8 was reclining at Jesus' side.

他门徒中有一个是耶稣所爱的，他那时斜依在耶稣的怀里，

24 So Simon Peter nodded to him to find out whom he meant.

西满伯多禄就向他示意说:＂你问他说的是谁？＂

25 He leaned back against Jesus' chest and said to him, ＂Master, who is it?＂

那位就紧靠在耶稣的胸膛上，问他说:＂主！是谁？＂

26 Jesus answered, ＂It is the one to whom I hand the morsel 9 after I have dipped it.＂ So he dipped the morsel and (took it and) handed it to Judas, son of Simon the Iscariot.

耶稣答复说:＂我蘸这片饼递给谁，谁就是。＂耶稣就蘸了一片饼，递给依斯加略人西满的儿子犹达斯。

27 After he took the morsel, Satan entered him. So Jesus said to him, ＂What you are going to do, do quickly.＂

随着那片饼，撒殚进入了他的心，于是耶稣对他说:＂你所要做的，你快去做罢！＂

28 (Now) none of those reclining at table realized why he said this to him.

同席的人谁也没有明白耶稣为什么向他说了这话。

29 Some thought that since Judas kept the money bag, Jesus had told him, ＂Buy what we need for the feast,＂ or to give something to the poor.

不过，有人因为犹达斯掌管钱囊，以为耶稣是给他说:＂你去买我们过节所需要的＂，或者，要他给穷人施舍一些东西。

30 So he took the morsel and left at once. And it was night.

犹达斯一吃了那一片饼，就立时出去了；那时，正是黑夜。

31 10 11 When he had left, Jesus said, ＂Now is the Son of Man glorified, and God is glorified in him.

犹达斯出去以后，耶稣就说：“现在人子受到了光荣，天主也在人子身上受到了光荣。

32 (If God is glorified in him,) God will also glorify him in himself, and he will glorify him at once.

天主既然在人子身上得到了光荣，天主也要在自己内使人子得到光荣，并且立时就要光荣他。

33 My children, I will be with you only a little while longer. You will look for me, and as I told the Jews,‘Where I go you cannot come,' so now I say it to you.

孩子们！我同你们在一起的时候不多了；以后你们要寻找我，就如我曾向犹太人说过：我所去的地方，你们不能去；现在我也给你们说。

34 I give you a new commandment: 12 love one another. As I have loved you, so you also should love one another.

我给你们一条新命令:你们该彼此相爱；如同我爱了你们，你们也该照样彼此相爱。

35 This is how all will know that you are my disciples, if you have love for one another.＂

如果你们之间彼此相亲相爱，世人因此就可认出你们是我的门徒。”

36 Simon Peter said to him, ＂Master, where are you going?＂ Jesus answered (him), ＂Where I am going, you cannot follow me now, though you will follow later.＂

西满伯多禄问耶稣说:“主！你往那里去？”耶稣回答说:“我所去的地方，你如今不能跟我去，但后来却要跟我去。”

37 Peter said to him, ＂Master, why can't I follow you now? I will lay down my life for you.＂

伯多禄向他说:“主！为什么现在我不能跟你去？我要为你舍掉我的性命！”

38 Jesus answered, ＂Will you lay down your life for me? Amen, amen, I say to you, the cock will not crow before you deny me three times.＂

耶稣答复说:“你要为我舍掉你的性命吗？我实实在在告诉你:鸡未叫以前，你要三次不认我。”

Footnotes(注解)

1 [13:1-19:42] The Book of Glory. There is a major break here; the word ＂sign＂ is used again only in John 20:30. In this phase of Jesus' return to the Father, the discourses (John 13-17) precede the traditional narrative of the passion (John 18-20) to interpret them for the Christian reader. This is the only extended example of esoteric teaching of disciples in John.

2 [1-20] Washing of the disciples' feet. This episode occurs in John at the place of the narration of the institution of the Eucharist in the synoptics. It may be a dramatization of Luke 22:27--＂I am your servant.＂ It is presented as a ＂model＂ (＂pattern＂) of the crucifixion. It symbolizes cleansing from sin by sacrificial death.

3 [1] Before the feast of Passover: this would be Thursday evening, before the day of preparation; in the synoptics, the Last Supper is a Passover meal taking place, in John's chronology, on Friday evening. To the end: or, ＂completely.＂

4 [2] Induced: literally, ＂The devil put into the heart that Judas should hand him over.＂

5 [5] The act of washing another's feet was one that could not be required of the lowliest Jewish slave. It is an allusion to the humiliating death of the crucifixion.

6 [10] Bathed: many have suggested that this passage is a symbolic reference to baptism. The Greek root involved is used in baptismal contexts in 1 Cor 6:11; Eph 5:26; Titus 3:5; Hebrews 10:22.

7 [16] Messenger: the Greek has apostolos, the only occurrence of the term in John. It is not used in the technical sense here.

8 [23] The one whom Jesus loved: also mentioned in John 19:26; 20:2; 21:7. A disciple, called ＂another disciple＂ or ＂the other disciple,＂ is mentioned in John 18:15 and John 20:2; in the latter reference he is identified with the disciple whom Jesus loved. There is also an unnamed disciple in John 1:35-40; see the note on John 1:37.

9 [26] Morsel: probably the bitter herb dipped in salt water.

10 [13:31-17:26] Two farewell discourses and a prayer. These seem to be Johannine compositions, including sayings of Jesus at the Last Supper and on other occasions, modeled on similar farewell discourses in Greek literature and the Old Testament (of Moses, Joshua, David).

11 [31-38] Introduction: departure and return. Terms of coming and going predominate. These verses form an introduction to the last discourse of Jesus, which extends through John 14-17. In it John has collected Jesus' words to his own (John 13:1). There are indications that several speeches have been fused together, e.g., in John 14:31 and John 17:1.

12 [34] I give you a new commandment: this puts Jesus on a par with Yahweh. The commandment itself is not new; cf Lev 19:18 and the note there.

John
Chapter 14

1 1 2＂Do not let your hearts be troubled. You have faith in God; have faith also in me.

＂你们心里不要烦乱；你们要信赖天主，也要信赖我。

2 In my Father's house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you?

在我父的家里，有许多住处。我去，原是为给你们预备地方；如不然，我早就告诉了你们。

3 3 And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be.

我去了，为你们预备了地方以后，我必再来接你们到我那里去，为的是我在那里，你们也在那里。

4 Where (I) am going you know the way.＂ 4

我去的地方，你们知道往那里去的路。＂

5 Thomas said to him,＂Master, we do not know where you are going; how can we know the way?＂

多默说:＂主！我们不知道你往那里去，怎么会知道那条路呢？＂

6 Jesus said to him,＂I am the way and the truth 5 and the life. No one comes to the Father except through me.

耶稣回答说：＂我是道路、真理、生命，除非经过我，谁也不能到父那里去。

7 If you know me, then you will also know my Father. 6 From now on you do know him and have seen him.＂

你们若认识我，也就必然认识我父；现在你们已认识他，并且已经看见他。＂

8 Philip said to him,＂Master, show us the Father, 7 and that will be enough for us.＂

斐理伯对他说:＂主！把父显示给我们，我们就心满意足了。＂

9 Jesus said to him,＂Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, 'Show us the Father'?

耶稣回答说:＂斐理伯！这么长久的时候，我和你们在一起，而你还不认识我吗？谁看见了我，就是看见了父；你怎么说:把父显示给我们呢？

10 Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works.

你不信我在父内，父在我内吗？我对你们所说的话，不是凭我自己讲的；而是住在我内的父，作他自己的事业。

11 Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves.

你们要相信我：我在父内，父也在我内；若不然，你们至少该因那些事业而相信。＂

12 Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father.

我实实在在告诉你们:凡信我的，我所做的事业，他也要做，并且还要做比这更大的事业，因为我往父那里去。

13 And whatever you ask in my name, I will do, so that the Father may be glorified in the Son.

你们因我的名无论求父什么，我必要践行，为叫父在子身上获得光荣。

14 If you ask anything of me in my name, I will do it.

你们若因我的名向我求什么，我必要践行。＂

15＂If you love me, you will keep my commandments.

如果你们爱我，就要遵守我的命令；

16 And I will ask the Father, and he will give you another Advocate 8 to be with you always,

我也要求父，他必会赐给你们另一位护慰者，使他永远与你们同在；

17 the Spirit of truth, 9 which the world cannot accept, because it neither sees nor knows it. But you know it, because it remains with you, and will be in you.

他是世界所不能领受的真理之神，因为世界看不见他，也不认识他；你们却认识他，因为他与你们同在，并在你们内。＂

18 I will not leave you orphans; I will come to you. 10

我必不留下你们为孤儿；我要回到你们这里来。

19 In a little while the world will no longer see me, but you will see me, because I live and you will live.

不久以后，世界就再看不见我，你们却要看见我，因为我生活，你们也要生活。

20 On that day you will realize that I am in my Father and you are in me and I in you.

到那一天，你们便知道我在我父内，你们在我内，我也在你们内。

21 Whoever has my commandments and observes them is the one who loves me. And whoever loves me will be loved by my Father, and I will love him and reveal myself to him.＂

接受我的命令而遵守的，便是爱我的人；谁爱我，我父也必爱他，我也要爱他，并将我自己显示给他。＂

22 Judas, not the Iscariot, 11 said to him,＂Master, (then) what happened that you will reveal yourself to us and not to the world?＂

犹达斯──不是那个依斯加略人──遂问他说：＂主，究竟为了什么你要将你自己显示给我们，而不显示给世界呢？＂

23 Jesus answered and said to him,＂Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him.

耶稣回答说:＂谁爱我，必遵守我的话，我父也必爱他，我们要到他那里去，并要在他那里作我们的住所；

24 Whoever does not love me does not keep my words; yet the word you hear is not mine but that of the Father who sent me.

那不爱我的，就不遵守我的话；你们所听到的话，并不是我的，而是派遣我来的父的话。

25 ＂I have told you this while I am with you.

我还与你们同在的时候，给你们讲论了这些事；

26 The Advocate, the holy Spirit that the Father will send in my name--he will teach you everything and remind you of all that (I) told you.

但那护慰者，就是父因我的名所要派遣来的圣神，他必要教训你们一切，也要使你们想起，我对你们所说的一切。＂

27 Peace 12 I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid.

我把平安留给你们，我将我的平安赐给你们；我所赐给你们的，不像世界所赐的一样。你心里不要烦乱，也不要胆怯。

28 13 You heard me tell you, 'I am going away and I will come back to you.' If you loved me, you would rejoice that I am going to the Father; for the Father is greater than I.

你们听见了我给你们说过:我去；但我还要回到你们这里来。如果你们爱我，就该喜欢我往父那里去，因为父比我大。

29 And now I have told you this before it happens, so that when it happens you may believe.

如今在事发生前，我就告诉了你们，为叫你们当事发生时能相信我。

30 I will no longer speak much with you, for the ruler of the world 14 is coming. He has no power over me,

我不再同你们多谈了，因为世界的首领就要来到；他在我身上一无所能，

31 but the world must know that I love the Father and that I do just as the Father has commanded me. Get up, let us go.

但为叫世界知道我爱父，并且父怎样命令我，我就照样去行；起来，我们从这里走罢！＂

Footnotes(注解)

1 [1-31] Jesus' departure and return. This section is a dialogue marked off by a literary inclusion in John 14:1, 27:＂Do not let your hearts be troubled.＂

2 [1] You have faith: could also be imperative:＂Have faith.＂

3 [3] Come back again: a rare Johannine reference to the parousia; cf 1 John 2:28.

4 [4] The way: here, of Jesus himself; also a designation of Christianity in Acts 9:2; 19:9, 23; 22:4; 24:14, 22.

5 [6] The truth: in John, the divinely revealed reality of the Father manifested in the person and works of Jesus. The possession of truth confers knowledge and liberation from sin (John 8:32).

6 [7] An alternative reading,＂If you knew me, then you would have known my Father also,＂ would be a rebuke, as in John 8:19.

7 [8] Show us the Father: Philip is pictured asking for a theophany like Exodus 24:9-10; 33:18.

8 [16] Another Advocate: Jesus is the first advocate (paraclete); see 1 John 2:1, where Jesus is an advocate in the sense of intercessor in heaven. The Greek term derives from legal terminology for an advocate or defense attorney, and can mean spokesman, mediator, intercessor, comforter, consoler, although no one of these terms encompasses the meaning in John. The Paraclete in John is a teacher, a witness to Jesus, and a prosecutor of the world, who represents the continued presence on earth of the Jesus who has returned to the Father.

9 [17] The Spirit of truth: this term is also used at Qumran, where it is a moral force put into a person by God, as opposed to the spirit of perversity. It is more personal in John; it will teach the realities of the new order (John 14:26), and testify to the truth (John 14:6). While it has been customary to use masculine personal pronouns in English for the Advocate, the Greek word for＂spirit＂ is neuter, and the Greek text and manuscript variants fluctuate between masculine and neuter pronouns.

10 [18] I will come to you: indwelling, not parousia.

11 [22] Judas, not the Iscariot: probably not the brother of Jesus in Mark 6:3 // Matthew 13:55 or the apostle named Jude in Luke 6:16 but Thomas (see the note on John 11:16), although other readings have＂Judas the Cananean.＂

12 [27] Peace: the traditional Hebrew salutation salom; but Jesus'＂Shalom＂ is a gift of salvation, connoting the bounty of messianic blessing.

13 [28] The Father is greater than I: because he sent, gave, etc., and Jesus is＂a man who has told you the truth that I heard from God＂ (John 8:40).

14 [30] The ruler of the world: Satan; cf John 12:31; 16:11.

John
Chapter 15

1 1 2 ＂I am the true vine, and my Father is the vine grower.

＂我是真葡萄树，我父是园丁。

2 He takes away every branch in me that does not bear fruit, and everyone that does he prunes 3 so that it bears more fruit.

凡在我身上不结实的枝条，他便剪掉；凡结实的，他就清理，使他结更多的果实；

3 You are already pruned because of the word that I spoke to you.

你们因我对你们所讲的话，已是清洁的了。

4 Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me.

你们住在我内，我也住在你们内。正如枝条若不留在葡萄树上，凭自己不能结实；你们若不住在我内，也一无所能。

5 I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing.

我是葡萄树，你们是枝条；那住在我内，我也住在他内的，他就结许多的果实，因为离了我，你们什么也不能做。

6 4 Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned.

谁若不住在我内，便彷佛枝条，丢在外面而枯干了，人便把它拾起来，投入火中焚烧。

7 If you remain in me and my words remain in you, ask for whatever you want and it will be done for you.

你们如果住在我内，而我的话也存在你们内，如此，你们愿意什么，求罢！必给你们成就。

8 By this is my Father glorified, that you bear much fruit and become my disciples.

我父受光荣，即在于你们多结果实，如此你们就成为我的门徒。

9 As the Father loves me, so I also love you. Remain in my love.

正如父爱了我，同样我也爱了你们；你们应存在我的爱内。

10 If you keep my commandments, you will remain in my love, just as I have kept my Father's commandments and remain in his love.

如果你们遵守我的命令，便存在我的爱内，正如我遵守了我父的命令而存在他的爱内一样。

11 ＂I have told you this so that my joy may be in you and your joy may be complete.

我对你们讲论了这些事，为使我的喜乐存在你们内，使你们的喜乐圆满无缺。＂  

12 This is my commandment: love one another as I love you.

这是我的命令:你们该彼些相爱，如同我爱了你们一样。

13 5 No one has greater love than this, to lay down one's life for one's friends.

人若为自己的朋友舍掉性命，再没有比这更大的爱情了。

14 You are my friends if you do what I command you.

你们如果实行我所命令你们的，你们就是我的朋友。

15 I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, 6 because I have told you everything I have heard from my Father.

我不再称你们为仆人，因为仆人不知道他主人所做的事。我称你们为朋友，因为凡由我父听来的一切，我都显示给你们了。

16 It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you.

不是你们拣选了我，而是我拣选了你们，并派你们去结果实，去结常存的果实；如此，你们因我的名无论向父求什么，他必赐给你们。

17 This I command you: love one another.

这就是我命令你们的：你们应该彼此相爱。＂

18 7 ＂If the world hates you, realize that it hated me first.

＂世界若恨你们，你们该知道，在你们以前，它已恨了我。

19 If you belonged to the world, the world would love its own; but because you do not belong to the world, and I have chosen you out of the world, the world hates you.

若是你们属于世界，世界必喜爱你们，有如属于自己的人；但因你们不属于世界，而是我从世界中拣选了你们，为此，世界才恨你们。

20 Remember the word I spoke to you, 8 ‘No slave is greater than his master.' If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours.

你们要记得我对你们所说过的话：没有仆人大过主人的；如果人们迫害了我，也要迫害你们；如果他们遵守了我的话，也要遵守你们的。

21 And they will do all these things to you on account of my name, 9 because they do not know the one who sent me.

但是，他们为了我名字的缘故，要向你们做这一切，因为他们不认识那派遣我来的。

22 If I had not come and spoken 10 to them, they would have no sin; but as it is they have no excuse for their sin.

假使我没有来，没有教训他们，他们就没有罪；但现在他们对自己的罪，是无可推诿的。

23 Whoever hates me also hates my Father.

恨我的，也恨我的父。

24 If I had not done works among them that no one else ever did, they would not have sin; but as it is, they have seen and hated both me and my Father.

假使我在他们中，没有做过其它任何人从未做过的事业，他们便没有罪；然而，现在他们看见了却仍恨了我和我父。

25 But in order that the word written in their law 11 might be fulfilled, ‘They hated me without cause.'

但这是为应验他们法律上所记载的话:‘他们无故地恼恨了我。’

26 ＂When the Advocate comes whom I will send 12 you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me.

当护慰者，就是我从父那里要给你们派遣的，那发于父的真理之神来到时，他必要为我作证；

27 And you also testify, because you have been with me from the beginning.

并且你们也要作证，因为你们从开始就和我在一起。＂

Footnotes(注解)

1 [15:1-16:4] Discourse on the union of Jesus with his disciples. His words become a monologue and go beyond the immediate crisis of the departure of Jesus.

2 [1-17] Like John 10:1-5, this passage resembles a parable. Israel is spoken of as a vineyard at Isaiah 5:1-7; Matthew 21:33-46 and as a vine at Psalm 80:9-17; Jeremiah 2:21; Ezekiel 15:2; 17:5-10; 19:10; Hosea 10:1. The identification of the vine as the Son of Man in Psalm 80:15 and Wisdom's description of herself as a vine in Sirach 24:17 are further background for portrayal of Jesus by this figure. There may be secondary eucharistic symbolism here; cf Mark 14:25 ＂the fruit of the vine.＂

3 [2] Takes away . . . prunes: in Greek there is a play on two related verbs.

4 [6] Branches were cut off and dried on the wall of the vineyard for later use as fuel.

5 [13] For one's friends: or: ＂those whom one loves.＂ In John 15:9-13a, the words for love are related to the Greek agapao. In John 15:13b-15, the words for love are related to the Greek phileo. For John, the two roots seem synonymous and mean ＂to love＂; cf also John 21:15-17. The word philos is used here.

6 [15] Slaves . . . friends: in the Old Testament, Moses (Deut 34:5), Joshua (Joshua 24:29), and David (Psalm 89:21) were called ＂servants＂ or ＂slaves of Yahweh＂; only Abraham (Isaiah 41:8; 2 Chron 20:7; cf James 2:23) was called a ＂friend of God.＂

7 [15:18-16:4] The hostile reaction of the world. There are synoptic parallels, predicting persecution, especially at Matthew 10:17-25; 24:9-10.

8 [20] The word I spoke to you: a reference to John 13:16.

9 [21] On account of my name: the idea of persecution for Jesus' name is frequent in the New Testament (Matthew 10:22; 24:9; Acts 9:14). For John, association with Jesus' name implies union with Jesus.

10 [22,24] Jesus' words (spoken) and deeds )works) are the great motives of credibility. They have seen and hated: probably means that they have seen his works and still have hated; but the Greek can be read: ＂have seen both me and my Father and still have hated both me and my Father.＂ Works . . . that no one else ever did: so Yahweh in Deut 4:32-33.

11 [25] In their law: law is here used as a larger concept than the Pentateuch, for the reference is to Psalm 35:19 or Psalm 69:5. See the notes on John 10:34; 12:34. Their law reflects the argument of the church with the synagogue.

12 [26] Whom I will send: in John 14:16, 26 the Paraclete is to be sent by the Father, at the request of Jesus. Here the Spirit comes from both Jesus and the Father in mission; there is no reference here to the eternal procession of the Spirit.

John
Chapter 16

1 ＂I have told you this so that you may not fall away.

＂我给你们讲论了这些事，免得你们的信仰受动摇。

2 They will expel you from the synagogues; in fact, the hour 1 is coming when everyone who kills you will think he is offering worship to God.

人要把你们逐出会堂；并且时候必到，凡杀害你们的，还以为是尽恭敬天主的义务。

3 They will do this because they have not known either the Father or me.

他们这样做，是因为没有认识父，也没有认识我。

4 I have told you this so that when their hour comes you may remember that I told you. 2 ＂I did not tell you this from the beginning, because I was with you.

我给你们讲论了这一切，是为叫你们在这一切发生时，想起我早就告诉了你们这一切。这些事起初我没有告诉你们，因为我还与你们同在。＂

5 But now I am going to the one who sent me, and not one of you asks me, 3 ‘Where are you going?'

＂现在我就往派遣我者那里去，你们中却没有人问我:你往那里去？

6 But because I told you this, grief has filled your hearts.

只因我给你们说了这话，你们就满心忧闷。

7 But I tell you the truth, it is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you.

然而，我将真情告诉你们：我去为你们有益，因为我若不去，护慰者便不会到你们这里来；我若去了，就要派遣他到你们这里来。

8 4 And when he comes he will convict the world in regard to sin and righteousness and condemnation:

当他来到时，就要指证世界关于罪恶、正义和审判所犯的错误:

9 sin, because they do not believe in me;

关于罪恶，因为他们没有信从我；

10 righteousness, because I am going to the Father and you will no longer see me;

关于正义，因为我往父那里去，而你们再见不到我；

11 condemnation, because the ruler of this world has been condemned.

关于审判，因为这世界的首领已被判断了。

12 ＂I have much more to tell you, but you cannot bear it now.

我本来还有许多事要告诉你们，然而你们现在不能担负。

13 5 But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming.

当那一位真理之神来时，他要把你们引入一切真理，因为他不凭自己讲论，只把他所听到的讲出来，并把未来的事传告给你们。

14 He will glorify me, because he will take from what is mine and declare it to you.

他要光荣我，因为他要把由我所领受的，传告给你们。

15 Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.

凡父所有的一切，都是我的；为此我说：他要由我领受而传告给你们。＂

16 ＂A little while and you will no longer see me, and again a little while later and you will see me.＂

＂只有片时，你们就看不见我了；再过片时，你们又要看见我。＂

17 So some of his disciples said to one another, ＂What does this mean that he is saying to us, ‘A little while and you will not see me, and again a little while and you will see me,' and ‘Because I am going to the Father'?＂

于是他门徒中有几个彼此说:＂他给我们所说的：‘只有片时，你们就看不见我了；再过片时，你们又要看见我。’还有‘我往父那里去’，是什么意思？＂

18 So they said, ＂What is this ‘little while' (of which he speaks)? We do not know what he means.＂

又说:＂他说的这‘只有片时’，究竟有什么意思？我们不明白他讲什么。＂

19 Jesus knew that they wanted to ask him, so he said to them, ＂Are you discussing with one another what I said, ‘A little while and you will not see me, and again a little while and you will see me'?

耶稣看出他们愿意问他，就对他们说:＂你们不是彼此询问我所说的:‘只有片时，你们就看不见我了；再过片时，你们又要看见我’的话吗？

20 Amen, amen, I say to you, you will weep and mourn, while the world rejoices; you will grieve, but your grief will become joy.

我实实在在告诉你们:你们要痛哭，哀号，世界却要欢乐；你们将要忧愁，但你们的忧愁却要变为喜乐。

21 When a woman is in labor, she is in anguish because her hour has arrived; but when she has given birth to a child, she no longer remembers the pain because of her joy that a child has been born into the world.

妇女生产的时候，感到忧苦，因为她的时辰来到了；既生了孩子，因了喜乐再不记忆那苦楚了，因为一个人已生在世上了。

22 So you also are now in anguish. But I will see you again, and your hearts will rejoice, and no one will take your joy away from you.

如今，你们固然感到忧愁，但我要再见到你们，那时，你们心里要喜乐，并且你们的喜乐谁也不能从你们夺去。

23 On that day you will not question me about anything. Amen, amen, I say to you, whatever you ask the Father in my name he will give you.

那一天，你们什么也不必问我了。我实实在在告诉你们：你们因我的名无论向父求什么，他必赐给你们。

24 Until now you have not asked anything in my name; ask and you will receive, so that your joy may be complete.

直到现在，你们没有因我的名求什么；求罢！必会得到，好使你们的喜乐得以圆满。＂

25 6 ＂I have told you this in figures of speech. The hour is coming when I will no longer speak to you in figures but I will tell you clearly about the Father.

＂我用比喻对你们讲了这一切；但时候来到，我不再用比喻对你们说话，而要明明地向你们传报有关父的一切。

26 On that day you will ask in my name, and I do not tell you that I will ask the Father for you.

在那一天，你们要因我的名祈求，我不向你们说:我要为你们求父，

27 For the Father himself loves you, because you have loved me and have come to believe that I came from God.

因为父自己爱你们，因你们爱了我，且相信我出自天主。

28 I came from the Father and have come into the world. Now I am leaving the world and going back to the Father.＂

我出自父，来到了世界上；我又离开世界，往父那里去。＂

29 His disciples said, ＂Now you are talking plainly, and not in any figure of speech.

他的门徒便说：＂看，现在你明明地讲论，不用什么比喻了。

30 Now we realize that you know everything and that you do not need to have anyone question you. Because of this we believe that you came from God.＂ 7

现在，我们晓得你知道一切，不需要有人问你；因此，我们相信你是出自天主。＂

31 Jesus answered them, ＂Do you believe now?

耶稣回答说:＂现在你们相信吗？

32 Behold, the hour is coming and has arrived when each of you will be scattered 8 to his own home and you will leave me alone. But I am not alone, because the Father is with me.

看，时辰要来，且己来到，你们要被驱散，各人归各人的地方去，撇下我独自一个，其实我并不是独自一个，因为有父与我同在。

33 I have told you this so that you might have peace in me. In the world you will have trouble, but take courage, I have conquered the world.＂

我给你们讲了这一切，是要你们在我内得到平安。在世界上你们要受苦难；然而你们放心，我已战胜了世界。＂

Footnotes(注解)

1 [2] Hour: of persecution, not Jesus' ＂hour＂ (see the note on John 2:4).

2 [4b-33] A duplicate of John 14:1-31 on departure and return.

3 [5] Not one of you asks me: the difficulty of reconciling this with Simon Peter's question in John 13:36 and Thomas' words in John 14:5 strengthens the supposition that the last discourse has been made up of several collections of Johannine material.

4 [8-11] These verses illustrate the forensic character of the Paraclete's role: in the forum of the disciples' conscience he prosecutes the world. He leads believers to see (a) that the basic sin was and is refusal to believe in Jesus; (b) that, although Jesus was found guilty and apparently died in disgrace, in reality righteousness has triumphed, for Jesus has returned to his Father; (c) finally, that it is the ruler of this world, Satan, who has been condemned through Jesus' death (John 12:32).

5 [13] Declare to you the things that are coming: not a reference to new predictions about the future, but interpretation of what has already occurred or been said.

6 [25] See the note on John 10:6. Here, possibly a reference to John 15:1-16 or John 16:21.

7 [30] The reference is seemingly to the fact that Jesus could anticipate their question in John 16:19. The disciples naively think they have the full understanding that is the climax of ＂the hour＂ of Jesus' death, resurrection, and ascension (John 16:25), but the only part of the hour that is at hand for them is their share in the passion (John 16:32).

8 [32] You will be scattered: cf Mark 14:27 and Matthew 26:31, where both cite Zechariah 13:7 about the sheep being dispersed.

John
Chapter 17

1 1 2 When Jesus had said this, he raised his eyes to heaven and said, ＂Father, the hour has come. Give glory to your son, so that your son may glorify you,

耶稣讲完了这些话，便举目向天说：＂父啊！时辰来到了，求你光荣你的子，好叫子也光荣你：

2 3 just as you gave him authority over all people, so that he may give eternal life to all you gave him.

因为你赐给了他权柄掌管凡有血肉的人，是为叫他将永生赐给一切你所赐给他的人。

3 4 Now this is eternal life, that they should know you, the only true God, and the one whom you sent, Jesus Christ.

永生就是：认识你，唯一的真天主，和你所派遣来的耶稣基督。

4 I glorified you on earth by accomplishing the work that you gave me to do.

我在地上，已光荣了你，完成了你所委托我所作的工作。

5 Now glorify me, Father, with you, with the glory that I had with you before the world began.

父啊！现在，在你面前光荣我罢！赐给我在世界未有以前，我在你前所有的光荣罢！＂

6 ＂I revealed your name 5 to those whom you gave me out of the world. They belonged to you, and you gave them to me, and they have kept your word.

＂我将你的名，已显示给那些你由世界中所赐给我的人。他们原属于你，你把他们托给了我，他们也遵守了你的话。

7 Now they know that everything you gave me is from you,

现在，他们已知道：凡你赐给我的，都是由你而来的，

8 because the words you gave to me I have given to them, and they accepted them and truly understood that I came from you, and they have believed that you sent me.

因为你所授给我的话，我都传给了他们；他们也接受了，也确实知道我是出于你，并且相信是你派遣了我。

9 I pray for them. I do not pray for the world but for the ones you have given me, because they are yours,

我为他们祈求，不为世界祈求，只为你赐给我的人祈求，因为他们原是属于你的。

10 and everything of mine is yours and everything of yours is mine, and I have been glorified in them.

我的一切都是你的，你的一切都是我的:我因他们已受到了光荣。

11 And now I will no longer be in the world, but they are in the world, while I am coming to you. Holy Father, keep them in your name that you have given me, so that they may be one just as we are.

从今以后，我不在世界上了，但他们仍在世界上，我却到你那里去。圣父啊！求你因你的名，保全那些你所赐给我的人，使他们合而为一，正如我们一样。

12 When I was with them I protected them in your name that you gave me, and I guarded them, and none of them was lost except the son of destruction, in order that the scripture might be fulfilled.

当我和他们同在时，我因你的名，保全了你所赐给我的人，护卫了他们，其中除了那丧亡之子，没有丧亡一个，这是为应验经上的话。

13 But now I am coming to you. I speak this in the world so that they may share my joy completely.

但如今我到你那里去，我在世上讲这话，是为叫他们的心充满我的喜乐。

14 I gave them your word, and the world hated them, because they do not belong to the world any more than I belong to the world.

我已将你的话授给了他们，世界却憎恨他们，因为他们不属于世界，就如我不属于世界一样。

15 6 I do not ask that you take them out of the world but that you keep them from the evil one.

我不求你将他们从世界上撤去，只求你保护他们脱免邪恶。

16 They do not belong to the world any more than I belong to the world.

他们不属于世界，就如我不属于世界一样。

17 Consecrate them in the truth. Your word is truth.

求你以真理祝圣他们，你的话就是真理。

18 As you sent me into the world, so I sent them into the world.

就如你派遣我到世界上来，照样我也派遣他们到世界上去。

19 And I consecrate myself for them, so that they also may be consecrated in truth.

我为他们祝圣我自己，为叫他们也因真理而被祝圣。＂

20 ＂I pray not only for them, but also for those who will believe in me through their word,

＂我不但为他们祈求，而且也为那些因他们的话而信从我的人祈求。

21 so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me.

愿众人都合而为一！父啊！愿他们在我们内合而为一，就如你在我内，我在你内，为叫世界相信是你派遣了我。

22 And I have given them the glory you gave me, so that they may be one, as we are one,

我将你赐给我的光荣赐给了他们，为叫他们合而为一，就如我们原为一体一样。

23 I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me.

我在他们内，你在我内，使他们完全合而为一，为叫世界知道是你派遣了我，并且你爱了他们，如爱了我一样。

24 Father, they are your gift to me. I wish that where I am 7 they also may be with me, that they may see my glory that you gave me, because you loved me before the foundation of the world.

父啊！你所赐给我的人，我愿我在那里，他们也同我在一起，使他们享见你所赐给我的光荣，因为你在创世之前，就爱了我。

25 Righteous Father, the world also does not know you, but I know you, and they know that you sent me.

公义的父啊！世界没有认识你，我却认识了你，这些人也知道是你派遣了我。

26 I made known to them your name and I will make it known, 8 that the love with which you loved me may be in them and I in them.＂

我已将你的名宣示给他们了，我还要宣示，好使你爱我的爱，在他们内，我也在他们内。＂

Footnotes(注解)

1 [1-26] Climax of the last discourse(s). Since the sixteenth century, this chapter has been called the ＂high priestly prayer＂ of Jesus. He speaks as intercessor, with words addressed directly to the Father and not to the disciples, who supposedly only overhear. Yet the prayer is one of petition, for immediate (John 17:6-19) and future (John 17:20-21) disciples. Many phrases reminiscent of the Lord's Prayer occur. Although still in the world (John 17:13), Jesus looks on his earthly ministry as a thing of the past (John 17:4, 12). Whereas Jesus has up to this time stated that the disciples could follow him (John 13:33, 36), now he wishes them to be with him in union with the Father (John 17:12-14).

2 [1] The action of looking up to heaven and the address Father are typical of Jesus at prayer; cf John 11:41 and Luke 11:2.

3 [2] Another possible interpretation is to treat the first line of the verse as parenthetical and the second as an appositive to the clause that ends v 1: so that your son may glorify you (just as . . . all people), so that he may give eternal life. . . .

4 [3] This verse was clearly added in the editing of the gospel as a reflection on the preceding verse; Jesus nowhere else refers to himself as Jesus Christ.

5 [6] I revealed your name: perhaps the name I AM; cf John 8:24, 28, 58; 13:19.

6 [15] Note the resemblance to the petition of the Lord's Prayer, ＂deliver us from the evil one.＂ Both probably refer to the devil rather than to abstract evil.

7 [24] Where I am: Jesus prays for the believers ultimately to join him in heaven. Then they will not see his glory as in a mirror but clearly (2 Cor 3:18; 1 John 3:2).

8 [26] I will make it known: through the Advocate.

John
Chapter 18

1 1 2 When he had said this, Jesus went out with his disciples across the Kidron valley to where there was a garden, into which he and his disciples entered.

耶稣说完了这些话，就和门徒出去，到了克德龙溪的对岸，在那里有一个园子，他和门徒便进去了。

2 Judas his betrayer also knew the place, because Jesus had often met there with his disciples.

出卖他的犹达斯也知道那地方，因为耶稣同门徒曾屡次在那里聚集。

3 So Judas got a band of soldiers 3 and guards from the chief priests and the Pharisees and went there with lanterns, torches, and weapons.

犹达斯便领了一队兵和由司祭长及法利塞人派来的差役，带着火把、灯笼与武器，来到那里。

4 Jesus, knowing everything that was going to happen to him, went out and said to them, ＂Whom are you looking for?＂

耶稣既知道要临到他身上的一切事，便上前去问他们说:＂你们找谁？＂

5 They answered him, ＂Jesus the Nazorean.＂ 4 He said to them, ＂I AM.＂ Judas his betrayer was also with them.

他们答复说:＂纳匝肋人耶稣。＂他向他们说:＂我就是。＂出卖他的犹达斯也同他们站在一起。

6 When he said to them, ＂I AM,＂ they turned away and fell to the ground.

耶稣一对他们说了＂我就是。＂他们便倒退跌在地上。

7 So he again asked them, ＂Whom are you looking for?＂ They said, ＂Jesus the Nazorean.＂

于是他又问他们说:＂你们找谁？＂他们说:＂纳匝肋人耶稣。＂

8 Jesus answered, ＂I told you that I AM. So if you are looking for me, let these men go.＂

耶稣答复说:＂我已给你们说了‘我就是’；你们既然找我，就让这些人去罢！＂

9 5 This was to fulfill what he had said, ＂I have not lost any of those you gave me.＂

这是为应验他先前所说的话：＂你赐给我的人，其中我没有丧失一个。＂

10 Then Simon Peter, who had a sword, drew it, struck the high priest's slave, and cut off his right ear. The slave's name was Malchus. 6

西满伯多禄有一把剑，就拔出来，向大司祭的一个仆人砍去，削下了他的右耳;那仆人名叫玛耳曷。

11 Jesus said to Peter, ＂Put your sword into its scabbard. Shall I not drink the cup 7 that the Father gave me?＂

耶稣就对伯多禄说:＂把剑收入鞘内！父赐给我的杯，我岂能不喝吗？＂

12 So the band of soldiers, the tribune, and the Jewish guards seized Jesus, bound him,

于是兵队、千夫长和犹太人的差役拘捕了耶稣，把他捆起来，

13 and brought him to Annas 8 first. He was the father-in-law of Caiaphas, who was high priest that year.

先解送到亚纳斯那里，亚纳斯是那一年当大司祭的盖法的岳父。

14 It was Caiaphas who had counseled the Jews that it was better that one man should die rather than the people.

就是这个盖法曾给犹太人出过主意:叫一个人替百姓死，是有利的。

15 Simon Peter and another disciple 9 followed Jesus. Now the other disciple was known to the high priest, and he entered the courtyard of the high priest with Jesus.

那时，西满伯多禄同另一个门徒跟着耶稣；那门徒是大司祭所认识的，便同耶稣一起进入了大司祭的庭院，

16 But Peter stood at the gate outside. So the other disciple, the acquaintance of the high priest, went out and spoke to the gatekeeper and brought Peter in.

伯多禄却站在门外；大司祭认识的那个门徒遂出来，对看门的侍女说了一声，就领伯多禄进去。

17 Then the maid who was the gatekeeper said to Peter, ＂You are not one of this man's disciples, are you?＂ He said, ＂I am not.＂

那看门的侍女对伯多禄说:＂你不也是这人的一个门徒吗？＂他说:＂我不是。＂

18 Now the slaves and the guards were standing around a charcoal fire that they had made, because it was cold, and were warming themselves. Peter was also standing there keeping warm.

那时，仆人和差役，因为天冷就生了炭火，站着烤火取暖；伯多禄也同他们站在一起，烤火取暖。

19 The high priest questioned Jesus about his disciples and about his doctrine.

大司祭就有关他的门徒和他的教义审问耶稣。

20 Jesus answered him, ＂I have spoken publicly to the world. I have always taught in a synagogue or in the temple area 10 where all the Jews gather, and in secret I have said nothing.

耶稣答复他说:＂我向来公开地对世人讲话，我常常在会堂和圣殿内，即众犹太人所聚集的地方施教，在暗地里我并没有讲过什么。

21 Why ask me? Ask those who heard me what I said to them. They know what I said.＂

你为什么问我？你问那些听过我的人，我给他们讲了什么；他们知道我所说的。＂

22 When he had said this, one of the temple guards standing there struck Jesus and said, ＂Is this the way you answer the high priest?＂

他刚说完这话，侍立在旁的一个差役就给了耶稣一个耳光说:＂你就这样答复大司祭吗？＂

23 Jesus answered him, ＂If I have spoken wrongly, testify to the wrong; but if I have spoken rightly, why do you strike me?＂

耶稣答复他说:＂我若说得不对，你指证那里不对；若对，你为什么打我？＂

24 Then Annas sent him bound to Caiaphas 11 the high priest.

亚纳斯遂把被捆的耶稣，解送到大司祭盖法那里去。

25 Now Simon Peter was standing there keeping warm. And they said to him, ＂You are not one of his disciples, are you?＂ He denied it and said, ＂I am not.＂

西满伯多禄仍站着烤火取暖，于是有人向他说：＂你不也是他门徒中的一个吗？＂伯多禄否认说:＂我不是。＂

26 One of the slaves of the high priest, a relative of the one whose ear Peter had cut off, said, ＂Didn't I see you in the garden with him?＂

有大司祭的一个仆役，是伯多禄削下耳朵的那人的亲戚，对他说：＂我不是在山园中看见你同他在一起吗？＂

27 Again Peter denied it. And immediately the cock crowed. 12

伯多禄又否认了，立时鸡就叫了。

28 Then they brought Jesus from Caiaphas to the praetorium. 13 It was morning. And they themselves did not enter the praetorium, in order not to be defiled so that they could eat the Passover.

然后他们从盖法那里把耶稣解往总督府，那时是清晨；他们自己却没有进入总督府，怕受了沾污，而不能吃逾越节的羔羊。

29 So Pilate came out to them and said, ＂What charge do you bring (against) this man?＂

因此，比拉多出来，到外面向他们说:＂你们对这人提出什么控告？＂

30 They answered and said to him, ＂If he were not a criminal, we would not have handed him over to you.＂

他们回答说:＂如果这人不是作恶的，我们便不会把他交给你。＂

31 At this, Pilate said to them, ＂Take him yourselves, and judge him according to your law.＂ The Jews answered him, ＂We do not have the right to execute anyone,＂ 14

比拉多便对他们说:＂你们自己把他带去，按照你们的法律审判他罢！＂犹太人回答说:＂我们是不许处死任何人的！＂

32 15 in order that the word of Jesus might be fulfilled that he said indicating the kind of death he would die.

这是为应验耶稣论及自己将怎样死去而说过的话。

33 So Pilate went back into the praetorium and summoned Jesus and said to him, ＂Are you the King of the Jews?＂

比拉多于是又进了总督府，叫了耶稣来，对他说:＂你是犹太的君王吗？＂

34 Jesus answered, ＂Do you say this on your own or have others told you about me?＂

耶稣答复说:＂这话是你由自己说的，或是别人论我而对你说的？＂

35 Pilate answered, ＂I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?＂

比拉多答说：＂莫非我是个犹太人？你的民族和司祭长把你交付给我，你作了什么？＂

36 Jesus answered, ＂My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants (would) be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.＂

耶稣回答说:＂我的国不属于这世界；假使我的国属于这世界，我的臣民早已反抗了，使我不至于被交给犹太人；但是我的国不是这世界的。＂

37 So Pilate said to him, ＂Then you are a king?＂ Jesus answered, ＂You say I am a king. 16 For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.＂

于是比拉多对他说:＂那么，你就是君王了？＂耶稣回答说：＂你说的是，我是君王。我为此而生，我也为此而来到世界上，为给真理作证：凡属于真理的，必听从我的声音。＂

38 Pilate said to him, ＂What is truth?＂ When he had said this, he again went out to the Jews and said to them, ＂I find no guilt in him.

比拉多遂说:＂什么是真理？＂说了这话，再出去到犹太人那里，向他们说:＂我在这人身上查不出什么罪状来。

39 But you have a custom that I release one prisoner to you at Passover. 17 Do you want me to release to you the King of the Jews?＂

你们有个惯例:在逾越节我该给你们释放一人；那么，你们愿意我给你们释放犹太人的君王吗？＂
40 They cried out again, ＂Not this one but Barabbas!＂ 18 Now Barabbas was a revolutionary.

他们就大声喊说:＂不要这人，而要巴辣巴！＂巴辣巴原是个强盗。

Footnotes(注解)

1 [1-14] John does not mention the agony in the garden and the kiss of Judas, nor does he identify the place as Gethsemane or the Mount of Olives.

2 [1] Jesus went out: see John 14:31 where it seems he is leaving the supper room. Kidron valley: literally, ＂the winter-flowing Kidron＂; this wadi has water only during the winter rains.

3 [3] Band of soldiers: seems to refer to Roman troops, either the full cohort of 600 men (1/10 of a legion), or more likely the maniple of 200 under their tribune (John 18:12). In this case, John is hinting at Roman collusion in the action against Jesus before he was brought to Pilate. The lanterns and torches may be symbolic of the hour of darkness.

4 [5] Nazorean: the form found in Matthew 26:71 (see the note on Matthew 2:23) is here used, not Nazarene of Mark. I AM: or ＂I am he,＂ but probably intended by the evangelist as an expression of divinity (cf their appropriate response in John 18:6); see the note on John 8:24. John sets the confusion of the arresting party against the background of Jesus' divine majesty.

5 [9] The citation may refer to John 6:39; 10:28; or John 17:12.

6 [10] Only John gives the names of the two antagonists; both John and Luke mention the right ear.

7 [11] The theme of the cup is found in the synoptic account of the agony (Mark 14:36 and parallels).

8 [13] Annas: only John mentions an inquiry before Annas; cf John 18:16, 19-24; see the note on Luke 3:2. It is unlikely that this nighttime interrogation before Annas is the same as the trial before Caiaphas placed by Matthew and Mark at night and by Luke in the morning.

9 [15-16] Another disciple . . . the other disciple: see the note on John 13:23.

10 [20] I have always taught . . . in the temple area: cf Mark 14:49 for a similar statement.

11 [24] Caiaphas: see Matthew 26:3, 57; Luke 3:2; and the notes there. John may leave room here for the trial before Caiaphas described in the synoptic gospels.

12 [27] Cockcrow was the third Roman division of the night, lasting from midnight to 3 A.M.

13 [28] Praetorium: see the note on Matthew 27:27. Morning: literally, ＂the early hour,＂ or fourth Roman division of the night, 3 to 6 A.M. The Passover: the synoptic gospels give the impression that the Thursday night supper was the Passover meal (Mark 14:12); for John that meal is still to be eaten Friday night.

14 [31] We do not have the right to execute anyone: only John gives this reason for their bringing Jesus to Pilate. Jewish sources are not clear on the competence of the Sanhedrin at this period to sentence and to execute for political crimes.

15 [32] The Jewish punishment for blasphemy was stoning (Lev 24:16). In coming to the Romans to ensure that Jesus would be crucified, the Jewish authorities fulfilled his prophecy that he would be exalted (John 3:14; 12:32-33). There is some historical evidence, however, for Jews crucifying Jews.

16 [37] You say I am a king: see Matthew 26:64 for a similar response to the high priest. It is at best a reluctant affirmative.

17 [39] See the note on Matthew 27:15.

18 [40] Barabbas: see the note on Matthew 27:16-17. Revolutionary: a guerrilla warrior fighting for nationalistic aims, though the term can also denote a robber. See the note on Matthew 27:38.

John
Chapter 19

1 1 Then Pilate took Jesus and had him scourged.

那时，比拉多命人把耶稣带去鞭打了。

2 And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak,

然后兵士们用荆棘编了个茨冠，放在他头上，给他披上一件紫红袍，

3 and they came to him and said,＂Hail, King of the Jews!" And they struck him repeatedly.

来到他跟前说:“犹太人的君王，万岁！”并给他耳光。

4 Once more Pilate went out and said to them,＂Look, I am bringing him out to you, so that you may know that I find no guilt in him."

比拉多又出去到外面，向他们说：“看，我给你们领出他来，为叫你们知道我在他身上查不出什么罪状。”

5 So Jesus came out, wearing the crown of thorns and the purple cloak. And he said to them,＂Behold, the man!"

于是耶稣带着茨冠，披着紫红袍出来了；比拉多就对他们说:“看，这个人！”

6 When the chief priests and the guards saw him they cried out,＂Crucify him, crucify him!" Pilate said to them,＂Take him yourselves and crucify him. I find no guilt in him."

司祭长和差役们一看见耶稣，就喊说:“钉在十字架上！钉他在十字架上！”比拉多对他们说:“你们把他带去，钉在十字架上罢！我在他身上查不出什么罪状。”

7 2 The Jews answered,＂We have a law, and according to that law he ought to die, because he made himself the Son of God."

犹太答复他说:“我们有法律，按法律他应该死，因为他自充为天主子。”

8 Now when Pilate heard this statement, he became even more afraid,

比拉多听了这话，越发害怕，

9 and went back into the praetorium and said to Jesus,＂Where are you from?" Jesus did not answer him.

遂又进了总督府，对耶稣说：“你到底是那里的？”耶稣却没有回答他。

10 So Pilate said to him,＂Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?"

于是比拉多对他说:“你对我也不说话吗？你不知道我有权柄释放你，也有权柄钉你在十字架上吗？”

11 Jesus answered (him),＂You would have no power over me if it had not been given to you from above. For this reason the one who handed me over to you has the greater sin."

耶稣答说：“若不是由上赐给你，你对我什么权柄也没有；为此，把我交付给你的人，负罪更大。”

12 Consequently, Pilate tried to release him; but the Jews cried out,＂If you release him, you are not a Friend of Caesar. 3 Everyone who makes himself a king opposes Caesar."

从此，比拉多设法要释放耶稣，犹太人却喊说:“你如果释放这人，你就不是凯撒的朋友，因为凡自充为王的，就是背叛凯撒。”

13 When Pilate heard these words he brought Jesus out and seated him 4 on the judge's bench in the place called Stone Pavement, in Hebrew, Gabbatha.

比拉多一听这话，就把耶稣领出来，到了一个名叫“石铺地”──希伯来话叫“加巴达”的地方，坐在审判座位上。

14 It was preparation day for Passover, and it was about noon. 5 And he said to the Jews,＂Behold, your king!"

时值逾越节的预备日，约莫第六时辰，比拉多对犹太人说：“看，你们的君王！”

15 They cried out,＂Take him away, take him away! Crucify him!" Pilate said to them,＂Shall I crucify your king?" The chief priests answered,＂We have no king but Caesar."

他们就喊叫说:“除掉，除掉，钉他在十字架上！”比拉多对他们说:“要我把你们的君王在十字架上吗？”司祭长答说:“除了凯撒，我们没有君王。”

16 Then he handed him over to them to be crucified. 6 So they took Jesus,

于是比拉多把耶稣交给他们去钉死。 他们就把耶稣带去了。

17 and carrying the cross himself 7 he went out to what is called the Place of the Skull, in Hebrew, Golgotha.

耶稣自己背着十字架出来，到了一个名叫“髑髅”的地方，希伯来话叫“哥耳哥达”，

18 There they crucified him, and with him two others, one on either side, with Jesus in the middle.

他们就在那里把他钉在十字架上，同他一起另有两个人:一个在这边，一个在那边，耶稣在中间。

19 8 Pilate also had an inscription written and put on the cross. It read,＂Jesus the Nazorean, the King of the Jews."

比拉多写了个牌子，放在十字架上端，写的是：“纳匝肋人耶稣，犹太人的君王。”

20 Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek.

这牌子有许多犹太人念了，因为耶稣被在十字架上的地方离城很近，字是用希伯来、罗马和希腊文写的。

21 So the chief priests of the Jews said to Pilate,＂Do not write ‘The King of the Jews,' but that he said, ‘I am the King of the Jews.'"

于是犹太人的司祭长就对比拉多说:“不要写犹太人的君王，该写他自己说:我是犹太人的君王。”

22 Pilate answered,＂What I have written, I have written."

比拉多答复说：“我写了，就写了。”

23 9 When the soldiers had crucified Jesus, they took his clothes and divided them into four shares, a share for each soldier. They also took his tunic, but the tunic was seamless, woven in one piece from the top down.

兵士将耶稣钉在十字架上后，拿了他的衣服，分成四分，每人一分；又拿了长衣，因那长衣是无缝的，由上到下浑然织成，

24 So they said to one another,＂Let's not tear it, but cast lots for it to see whose it will be," in order that the passage of scripture might be fulfilled (that says):＂They divided my garments among them, and for my vesture they cast lots." This is what the soldiers did.

所以他们彼此说:“我们不要把它撕开，我们掷骰，看是谁的。”这就应验了经上的话‘他们瓜分了我的衣服，为我的长衣，他们拈阄。’士兵果然这样作了。

25 10 Standing by the cross of Jesus were his mother and his mother's sister, Mary the wife of Clopas, and Mary of Magdala.

在耶稣的十字架旁，站着他的母亲和他母亲的姊妹，还有克罗帕的妻子玛利亚和玛利亚玛达肋纳。

26 When Jesus saw his mother 11 and the disciple there whom he loved, he said to his mother,＂Woman, behold, your son."

耶稣看见母亲，又看见他所爱的门徒站在旁边，就对母亲说:“女人，看，你的儿子！”

27 Then he said to the disciple,＂Behold, your mother." And from that hour the disciple took her into his home.

然后又对那门徒说:“看，你的母亲！”就从那时起，那门徒把她接到自己家里。

28 After this, aware that everything was now finished, in order that the scripture might be fulfilled, 12 Jesus said,＂I thirst."

此后，耶稣因知道一切事都完成了，为应验经上的话，遂说:‘我渴。’

29 There was a vessel filled with common wine. 13 So they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth.

有一个盛满了醋的器皿放在那里，有人便将海绵浸满了醋，绑在长枪上，送到他的口边。

30 14 When Jesus had taken the wine, he said,＂It is finished." And bowing his head, he handed over the spirit.

耶稣一尝了那醋，便说:“完成了。”就低下头，交付了灵魂。

31 Now since it was preparation day, in order that the bodies might not remain on the cross on the sabbath, for the sabbath day of that week was a solemn one, the Jews asked Pilate that their legs be broken and they be taken down.

犹太人因那日子是预备日，免得安息日内──那安息日原是个大节日──尸首留在十字架上，就来请求比拉多打断他们的腿，把他们拿去。

32 So the soldiers came and broke the legs of the first and then of the other one who was crucified with Jesus.

士兵遂前来，把第一个人的，并与耶稣同钉在十字架上的第二个人的腿打断了。

33 But when they came to Jesus and saw that he was already dead, they did not break his legs,

可是，及至来到耶稣跟前，看见他已经死了，就没有打断他的腿；

34 15 but one soldier thrust his lance into his side, and immediately blood and water flowed out.

但是，有一个兵士用枪刺透了他的肋旁，立时流出了血和水。

35 An eyewitness has testified, and his testimony is true; he knows 16 that he is speaking the truth, so that you also may (come to) believe.

那看见这事的人就作证，而他的见证是真实的；并且“那位”知道他所说的是真实的，为叫你们也相信。

36 For this happened so that the scripture passage might be fulfilled:＂Not a bone of it will be broken."

这些事发生，正应验了经上的话说:‘不可将他的骨头打断。’

37 And again another passage says:＂They will look upon him whom they have pierced."

经上另有一句说:‘他们要瞻望他们所刺透的。’

38 17 After this, Joseph of Arimathea, secretly a disciple of Jesus for fear of the Jews, asked Pilate if he could remove the body of Jesus. And Pilate permitted it. So he came and took his body.

这些事以后，阿黎玛特雅人若瑟──他因怕犹太人，暗中作了耶稣的门徒──来求比拉多，为领取耶稣的遗体；比拉多允许了。于是他来把耶稣的遗体领去了。

39 Nicodemus, the one who had first come to him at night, also came bringing a mixture of myrrh and aloes weighing about one hundred pounds.

那以前夜间来见耶稣的尼苛德摩也来了，带着没药及沉香调和的香料，约有一百斤。

40 They took the body of Jesus and bound it with burial cloths along with the spices, according to the Jewish burial custom.

他们取下了耶稣的遗体，照犹太人埋葬的习俗，用殓布和香料把他裹好。

41 Now in the place where he had been crucified there was a garden, and in the garden a new tomb, in which no one had yet been buried.

在耶稣被钉在十字架上的地方，有一个园子，那园子里有一座新坟墓，里面还没有安葬过人。

42 So they laid Jesus there because of the Jewish preparation day; for the tomb was close by.

只因是犹太人的预备日，坟墓又近，就在那里安葬了耶稣。

                  
Footnotes(注解)

1 [1] Luke places the mockery of Jesus at the midpoint in the trial when Jesus was sent to Herod. Mark and Matthew place the scourging and mockery at the end of the trial after the sentence of death. Scourging was an integral part of the crucifixion penalty.

2 [7] Made himself the Son of God: this question was not raised in John's account of the Jewish interrogations of Jesus as it was in the synoptic account. Nevertheless, see John 5:18; 8:53; 10:36.

3 [12] Friend of Caesar: a Roman honorific title bestowed upon high-ranking officials for merit.

4 [13] Seated him: others translate＂(Pilate) sat down." In John's thought, Jesus is the real judge of the world, and John may here be portraying him seated on the judgment bench. Stone Pavement: in Greek lithostrotos; under the fortress Antonia, one of the conjectured locations of the praetorium, a massive stone pavement has been excavated. Gabbatha (Aramaic rather than Hebrew) probably means＂ridge, elevation."

5 [14] Noon: Mark 15:25 has Jesus crucified＂at the third hour," which means either 9 A.M. or the period from 9 to 12. Noon, the time when, according to John, Jesus was sentenced to death, was the hour at which the priests began to slaughter Passover lambs in the temple; see John 1:29.

6 [16] He handed him over to them to be crucified: in context this would seem to mean＂handed him over to the chief priests." Luke 23:25 has a similar ambiguity. There is a polemic tendency in the gospels to place the guilt of the crucifixion on the Jewish authorities and to exonerate the Romans from blame. But John later mentions the Roman soldiers (John 19:23), and it was to these soldiers that Pilate handed Jesus over.

7 [17] Carrying the cross himself: a different picture from that of the synoptics, especially Luke 23:26 where Simon of Cyrene is made to carry the cross, walking behind Jesus. In John's theology, Jesus remained in complete control and master of his destiny (cf John 10:18). Place of the Skull: the Latin word for skull is Calvaria; hence＂Calvary." Golgotha is actually an Aramaic rather than a Hebrew word.

8 [19] The inscription differs with slightly different words in each of the four gospels. John's form is fullest and gives the equivalent of the Latin INRI = Iesus Nazarenus Rex Iudaeorum. Only John mentions its polyglot character (John 19:20) and Pilate's role in keeping the title unchanged (John 19:21-22).

9 [23-25a] While all four gospels describe the soldiers casting lots to divide Jesus' garments (see the note on Matthew 27:35), only John quotes the underlying passage from Psalm 22:19, and only John sees each line of the poetic parallelism literally carried out in two separate actions (John 19:23-24).

10 [25] It is not clear whether four women are meant, or three (i.e., Mary the wife of Cl[e]opas [cf Luke 24:18] is in apposition with his mother's sister) or two (his mother and his mother's sister, i.e., Mary of Cl[e]opas and Mary of Magdala). Only John mentions the mother of Jesus here. The synoptics h, ave a group of women looking on from a distance at the cross (Mark 15:40).

11 [26-27] This scene has been interpreted literally, of Jesus' concern for his mother; and symbolically, e.g., in the light of the Cana story in John 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in John 13 (the presence of the beloved disciple; the hour). Now that the hour has come (John 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus' revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled.

12 [28] The scripture . . . fulfilled: either in the scene of John 19:25-27, or in the I thirst of John 19:28. If the latter, Psalm 22:16; 69:22 deserve consideration.

13 [29] Wine: John does not mention the drugged wine, a narcotic that Jesus refused as the crucifixion began (Mark 15:23), but only this final gesture of kindness at the end (Mark 15:36). Hyssop, a small plant, is scarcely suitable for carrying a sponge (Mark mentions a reed) and may be a symbolic reference to the hyssop used to daub the blood of the paschal lamb on the doorpost of the Hebrews (Exodus 12:22).

14 [30] Handed over the spirit: there is a double nuance of dying (giving up the last breath or spirit) and that of passing on the holy Spirit; see John 7:39 which connects the giving of the Spirit with Jesus' glorious return to the Father, and John 20:22 where the author portrays the conferral of the Spirit.

15 [34-35] John probably emphasizes these verses to show the reality of Jesus' death, against the Docetist heretics. In the blood and water there may also be a symbolic reference to the Eucharist and baptism.

16 [35] He knows: it is not certain from the Greek that this he is the eyewitness of the first part of the sentence. May [come to] believe: see the note on John 20:31.

17 [38-42] In the first three gospels there is no anointing on Friday. In Matthew and Luke the women come to the tomb on Sunday morning precisely to anoint Jesus.

John
Chapter 20

1 1 2 3 On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb.

一周的第一天，清晨，天还黑的时候，玛利亚玛达肋纳来到坟墓那里，看见石头已从墓门挪开了。

2 So she ran 4 and went to Simon Peter and to the other disciple whom Jesus loved, and told them, ＂They have taken the Lord from the tomb, and we don't know where they put him.＂

于是她跑去见西满伯多禄和耶稣所爱的那另一个门徒，对他们说：＂有人从坟墓中把主搬走了，我们不知道他们把他放在那里了。＂

3 5 So Peter and the other disciple went out and came to the tomb.

伯多禄便和那另一个门徒出来，往坟墓那里去了。

4 They both ran, but the other disciple ran faster than Peter and arrived at the tomb first;

两人一起跑，但那另一个门徒比伯多禄跑得快，先来到了坟墓那里。

5 he bent down and saw the burial cloths there, but did not go in.

他俯身看见放着的殓布，却没有进去。

6 When Simon Peter arrived after him, he went into the tomb and saw the burial cloths 6 there,

随着他的西满伯多禄也来到了，进了坟墓，看见了放着的殓布，

7 and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place.

也看见耶稣头上的那块汗巾，不同殓布放在一起；而另在一处卷着。

8 Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed.

那时，先来到坟墓的那个门徒，也进去了，一看见就相信了。

9 7 For they did not yet understand the scripture that he had to rise from the dead.

这是因为他们还不明白，耶稣必须从死者中复活的那段圣经。

10 Then the disciples returned home.

然后两个门徒又回到家里去了。

11 8 But Mary stayed outside the tomb weeping. And as she wept, she bent over into the tomb

玛利亚却站在坟墓外边痛哭；她痛哭的时候，就俯身向坟墓里面窥看，

12 and saw two angels in white sitting there, one at the head and one at the feet where the body of Jesus had been.

见有两位穿白衣的天使，坐在安放过耶稣遗体的地方：一位在头部，一位在脚部。

13 And they said to her, ＂Woman, why are you weeping?＂ She said to them, ＂They have taken my Lord, and I don't know where they laid him.＂

那两位天使对她说:＂女人！你哭什么？＂她答说:＂有人把我主搬走了，我不知道他们把他放在那里了。＂

14 When she had said this, she turned around and saw Jesus there, but did not know it was Jesus.

说了这话，就向后转身，见耶稣站在那里，却不知道他就是耶稣。

15 Jesus said to her, ＂Woman, why are you weeping? Whom are you looking for?＂ She thought it was the gardener and said to him, ＂Sir, if you carried him away, tell me where you laid him, and I will take him.＂

耶稣向她说：＂女人，你哭什么？你找谁？＂她以为是园丁，就说：＂先生，若是你把他搬走了，请告诉我，你把他放在那里，我去取回他来。＂

16 Jesus said to her, ＂Mary!＂ She turned and said to him in Hebrew, ＂Rabbouni,＂ 9 which means Teacher.

耶稣给她说：＂玛利亚！＂她便转身用希伯来话对他说：＂辣步尼！＂就是说＂师傅。＂

17 Jesus said to her, ＂Stop holding on to me, 10 for I have not yet ascended to the Father. But go to my brothers and tell them, ‘I am going to my Father and your Father, to my God and your God.'＂

耶稣向她说：＂你别拉住我不放，因为我还没有升到父那里；你到我的弟兄那里去，告诉他们：我升到我的父和你们的父那里去，升到我的天主和你们的天主那里去。＂

18 Mary of Magdala went and announced to the disciples, ＂I have seen the Lord,＂ and what he told her.

玛利亚玛达肋纳就去告诉门徒说：＂我见了主。＂并报告了耶稣对她所说的那些话。

19 11 12 On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, ＂Peace be with you.＂

正是那一周的第一天晚上，门徒所在的地方，因为怕犹太人，门户都关着，耶稣来了，站在中间对他们说：＂愿你们平安！＂

20 When he had said this, he showed them his hands and his side. 13 The disciples rejoiced when they saw the Lord.

说了这话，便把手和肋膀指给他们看。门徒见了主，便喜欢起来。

21 14 (Jesus) said to them again, ＂Peace be with you. As the Father has sent me, so I send you.＂

耶稣又对他们说：＂愿你们平安！就如父派遣了我，我也同样派遣你们。＂

22 15 And when he had said this, he breathed on them and said to them, ＂Receive the holy Spirit.

说了这话，就向他们嘘了一口气，说：＂你们领受圣神罢！

23 16 Whose sins you forgive are forgiven them, and whose sins you retain are retained.＂

你们赦免谁的罪，就给谁赦免；你们存留谁的，就给谁存留。＂

24 Thomas, called Didymus, one of the Twelve, was not with them when Jesus came.

十二人中的一个，号称狄狄摩的多默，当耶稣来时，却没有和他们在一起。

25 So the other disciples said to him, ＂We have seen the Lord.＂ But he said to them, ＂Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe.＂

别的门徒向他说：＂我们看见了主。＂但他对他们说：＂我除非看见他手上的钉孔，用我的指头，探入钉孔；用我的手，探入他的肋膀，我决不信。＂

26 Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, ＂Peace be with you.＂

八天以后，耶稣的门徒又在屋里，多默也和他们在一起。门户关着，耶稣来了，站在中间说：＂愿你们平安！＂

27 Then he said to Thomas, ＂Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.＂

然后对多默说：＂把你的指头伸到这里来，看看我的手罢！并伸过你的手来，探入我的肋旁，不要作无信的人，但要作个有信德的人。＂

28 17 Thomas answered and said to him, ＂My Lord and my God!＂

多默回答说：＂我主！我天主！＂

29 18 Jesus said to him, ＂Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.＂

耶稣对他说：＂因为你看见了我，才相信吗？那些没有看见而相信的，才是有福的！＂

30 19 Now Jesus did many other signs in the presence of (his) disciples that are not written in this book.

耶稣在门徒前还行了许多其他的神迹，没有记在这部书上。

31 But these are written that you may (come to) believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name.

这些所记录的，是为叫你们信耶稣是默西亚，天主子；并使你们信的人，赖他的名获得生命。


Footnotes(注解)

1 [1-31] The risen Jesus reveals his glory and confers the Spirit. This story fulfills the basic need for testimony to the resurrection. What we have here is not a record but a series of single stories.

2 [1-10] The story of the empty tomb is found in both the Matthean and the Lucan traditions; John's version seems to be a fusion of the two.

3 [1] Still dark: according to Mark the sun had risen, Matthew describes it as ＂dawning,＂ and Luke refers to early dawn. Mary sees the stone removed, not the empty tomb.

4 [2] Mary runs away, not directed by an angel/young man as in the synoptic accounts. The plural ＂we＂ in the second part of her statement might reflect a tradition of more women going to the tomb.

5 [3-10] The basic narrative is told of Peter alone in Luke 24:12, a verse missing in important manuscripts and which may be borrowed from tradition similar to John. Cf also Luke 24:24.

6 [6-8] Some special feature about the state of the burial cloths caused the beloved disciple to believe. Perhaps the details emphasized that the grave had not been robbed.

7 [9] Probably a general reference to the scriptures is intended, as in Luke 24:26 and 1 Cor 15:4. Some individual Old Testament passages suggested are Psalm 16:10; Hosea 6:2; Jonah 2:1, 2, 10.

8 [11-18] This appearance to Mary is found only in John, but cf Matthew 28:8-10 and Mark 16:9-11.

9 [16] Rabbouni: Hebrew or Aramaic for ＂my master.＂

10 [17] Stop holding on to me: see Matthew 28:9, where the women take hold of his feet. I have not yet ascended: for John and many of the New Testament writers, the ascension in the theological sense of going to the Father to be glorified took place with the resurrection as one action. This scene in John dramatizes such an understanding, for by Easter night Jesus is glorified and can give the Spirit. Therefore his ascension takes place immediately after he has talked to Mary. In such a view, the ascension after forty days described in Acts 1:1-11 would be simply a termination of earthly appearances or, perhaps better, an introduction to the conferral of the Spirit upon the early church, modeled on Elisha's being able to have a (double) share in the spirit of Elijah if he saw him being taken up (same verb as ascending) into heaven (2 Kings 2:9-12). To my Father and your Father, to my God and your God: this echoes Ruth 1:16: ＂Your people shall be my people, and your God my God.＂ The Father of Jesus will now become the Father of the disciples because, once ascended, Jesus can give them the Spirit that comes from the Father and they can be reborn as God's children (John 3:5). That is why he calls them my brothers.

11 [19-29] The appearances to the disciples, without or with Thomas (cf John 11:16; 14:5), have rough parallels in the other gospels only for John 20:19-23; cf Luke 24:36-39; Mark 16:14-18.

12 [19] The disciples: by implication from John 20:24 this means ten of the Twelve, presumably in Jerusalem. Peace be with you: although this could be an ordinary greeting, John intends here to echo John 14:27. The theme of rejoicing in John 20:20 echoes John 16:22.

13 [20] Hands and . . . side: Luke 24:39-40 mentions ＂hands and feet,＂ based on Psalm 22:17.

14 [21] By means of this sending, the Eleven were made apostles, that is, ＂those sent＂ (cf John 17:18), though John does not use the noun in reference to them (see the note on John 13:16). A solemn mission or ＂sending＂ is also the subject of the post-resurrection appearances to the Eleven in Matthew 28:19; Luke 24:47; Mark 16:15.

15 [22] This action recalls Genesis 2:7, where God breathed on the first man and gave him life; just as Adam's life came from God, so now the disciples' new spiritual life comes from Jesus. Cf also the revivification of the dry bones in Ezekial 37. This is the author's version of Pentecost. Cf also the note on John 19:30.

16 [23] The Council of Trent defined that this power to forgive sins is exercised in the sacrament of penance. See Matthew 16:19; Matthew 18:18.

17 [28] My Lord and my God: this forms a literary inclusion with the first verse of the gospel: ＂and the Word was God.＂

18 [29] This verse is a beatitude on future generations; faith, not sight, matters.

19 [30-31] These verses are clearly a conclusion to the gospel and express its purpose. While many manuscripts read come to believe, possibly implying a missionary purpose for John's gospel, a small number of quite early ones read ＂continue to believe,＂ suggesting that the audience consists of Christians whose faith is to be deepened by the book; cf John 19:35.

John
Chapter 21

1 1 After this, Jesus revealed himself again to his disciples at the Sea of Tiberias. He revealed himself in this way.

这些事后，耶稣在提庇黎雅海边，又显现给门徒；他是这样显现的：

2 Together were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee's sons, 2 and two others of his disciples.

当西满伯多禄，号称狄狄摩的多默，加里肋亚加纳的纳塔乃耳，载伯德的两个儿子，和其它两个门徒在一起的时候，

3 3 Simon Peter said to them, ＂I am going fishing.＂ They said to him, ＂We also will come with you.＂ So they went out and got into the boat, but that night they caught nothing.

西满伯多禄对他们说:＂我去打鱼。＂他们回答说:＂我们也同你一起去。＂他们便出去，上了船；但那一夜什么也没捕到。

4 When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus.

已经到了早晨，耶稣站在岸上，门徒却没有认出他是耶稣来。

5 Jesus said to them, ＂Children, have you caught anything to eat?＂ They answered him, ＂No.＂

于是耶稣对他们说：＂孩子们，你们有些鱼吃吗？＂他们回答说：＂没有。＂

6 So he said to them, ＂Cast the net over the right side of the boat and you will find something.＂ So they cast it, and were not able to pull it in because of the number of fish.

耶稣向他们说：＂向船右边撒网，就会捕到。＂他们便撒下网去，因为鱼太多，竟不能拉上网来。

7 So the disciple whom Jesus loved said to Peter, ＂It is the Lord.＂ When Simon Peter heard that it was the Lord, he tucked in his garment, for he was lightly clad, and jumped into the sea.

耶稣所爱的那个门徒就对伯多禄说：＂是主。＂西满伯多禄一听说是主，他原是赤着身，就束上外衣，纵身跳入海里；

8 The other disciples came in the boat, for they were not far from shore, only about a hundred yards, dragging the net with the fish.

其它的门徒，因离岸不远──约有二百肘──坐着小船，拖着一网鱼而来。

9 4 When they climbed out on shore, they saw a charcoal fire with fish on it and bread.

当他们上了岸，看见放着一堆炭火，上面放着鱼和饼。

10 Jesus said to them, ＂Bring some of the fish you just caught.＂

耶稣对他们说：＂把你们刚才所打得的鱼拿一些来！＂

11 So Simon Peter went over and dragged the net ashore full of one hundred fifty-three 5 large fish. Even though there were so many, the net was not torn.

西满伯多禄便上去，把网拉上岸来，网里满了大鱼，共一百五十三条；虽然这么多，网却没有破。

12 Jesus said to them, ＂Come, have breakfast.＂ And none of the disciples dared to ask him, 6 ＂Who are you?＂ because they realized it was the Lord.

耶稣向他们说：＂你们来吃早饭罢！＂门徒中没有人敢问他：＂你是谁？＂因为知道是主。

13 Jesus came over and took the bread and gave it to them, and in like manner the fish.

耶稣遂上前拿起饼来，递给他们；也同样拿起鱼来，递给他们。

14 7 This was now the third time Jesus was revealed to his disciples after being raised from the dead.

耶稣从死者中复活后，向门徒显现，这已是第三次。



15 8 9 10 When they had finished breakfast, Jesus said to Simon Peter, ＂Simon, son of John, do you love me more than these?＂ He said to him, ＂Yes, Lord, you know that I love you.＂ He said to him, ＂Feed my lambs.＂

吃完了早饭，耶稣对西满伯多禄说：＂若望的儿子西满，你比他们更爱我吗？＂伯多禄回答说：＂主，是的，你知道我爱你。＂耶稣就对他说：＂你喂养我的羔羊。＂

16 He then said to him a second time, ＂Simon, son of John, do you love me?＂ He said to him, ＂Yes, Lord, you know that I love you.＂ He said to him, ＂Tend my sheep.＂

耶稣第二次又问他说：＂若望的儿子西满，你爱我吗？＂伯多禄回答说：＂主，是的，你知道我爱你。＂耶稣就对他说：＂你牧放我的羊群。＂

17 He said to him the third time, ＂Simon, son of John, do you love me?＂ Peter was distressed that he had said to him a third time, ＂Do you love me?＂ and he said to him, ＂Lord, you know everything; you know that I love you.＂ (Jesus) said to him, ＂Feed my sheep.

耶稣第三次问他说：＂若望的儿子西满，你爱我吗？＂伯多禄因耶稣第三次问他说：＂你爱我吗？＂便忧愁起来，遂向他说：＂主啊！一切你都知道，你晓得我爱你。＂耶稣对他说：＂你喂养我的羊群。＂

18 11 Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.＂

我实实在在告诉你：你年少时，自己束上腰，任意往来；但到了老年，你要伸出手来，别人要给你束上腰，带你往你不愿意去的地方去。＂

19 He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, ＂Follow me.＂

耶稣说这话，是指他将以怎样的死，去光荣天主。说完这话，又对他说：＂跟随我罢！＂

20 Peter turned and saw the disciple following whom Jesus loved, the one who had also reclined upon his chest during the supper and had said, ＂Master, who is the one who will betray you?＂

伯多禄转过身来，看见耶稣所爱的那个门徒跟着，即在晚餐时靠耶稣胸膛前问：＂主！是谁出卖你？＂的那个门徒。

21 When Peter saw him, he said to Jesus, ＂Lord, what about him?＂

伯多禄一看见他，就对耶稣说：＂主，他怎样？＂

22 Jesus said to him, ＂What if I want him to remain until I come? 12 What concern is it of yours? You follow me.＂

耶稣向他说：＂我如果要他存留直到我来，与你何干？你只管跟随我。＂

23 13 So the word spread among the brothers that that disciple would not die. But Jesus had not told him that he would not die, just ＂What if I want him to remain until I come? (What concern is it of yours?)＂

于是在兄弟们中间传出这话说：＂那门徒不死。＂其实耶稣并没有说：他不死，而只说：＂我如果要他存留直到我来，与你何干？＂

24 It is this disciple who testifies to these things and has written them, 14 and we know that his testimony is true.

为这些事作证，且写下这些事的，就是这个门徒，我们知道：他的作证是真实的。

25 There are also many other things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written.

耶稣所行的还有许多别的事；假使要一一写出来，我想所要写的书，连这世界也容不下。

Footnotes(注解)

1 [1-23 There are many non-Johannine peculiarities in this chapter, some suggesting Lucan Greek style; yet this passage is closer to John than John 7:53-8:11. There are many Johannine features as well, . Its closest parallels in the synoptic gospels are found in Luke 5:1-11 and Matthew 14:28-31. Perhaps the tradition was ultimately derived from John but preserved by some disciple other than the writer of the rest of the gospel. The appearances narrated seem to be independent of those in John 20. Even if a later addition, the chapter was added before publication of the gospel, for it appears in all manuscripts.

2 [2] Zebedee's sons: the only reference to James and John in this gospel (but see the note on John 1:37). Perhaps the phrase was originally a gloss to identify, among the five, the two others of his disciples. The anonymity of the latter phrase is more Johannine (John 1:35). The total of seven may suggest the community of the disciples in its fullness.

3 [3-6] This may be a variant of Luke's account of the catch of fish; see the note on Luke 5:1-11.

4 [9,12-13] It is strange that Jesus already has fish since none have yet been brought ashore. This meal may have had eucharistic significance for early Christians since John 21:13 recalls John 6:11 which uses the vocabulary of Jesus' action at the Last Supper; but see also the note on Matthew 14:19.

5 [11] The exact number 153 is probably meant to have a symbolic meaning in relation to the apostles' universal mission; Jerome claims that Greek zoologists catalogued 153 species of fish. Or 153 is the sum of the numbers from 1 to 17. Others invoke Ezekiel 47:10.

6 [12] None . . . dared to ask him: is Jesus' appearance strange to them? Cf Luke 24:16; Mark 16:12; John 20:14. The disciples do, however, recognize Jesus before the breaking of the bread (opposed to Luke 24:35).

7 [14] This verse connects John 20 and 21; cf John 20:19, 26.

8 [15-23] This section constitutes Peter's rehabilitation and emphasizes his role in the church.

9 [15-17] In these three verses there is a remarkable variety of synonyms: two different Greek verbs for love (see the note on John 15:13); two verbs for feed/tend; two nouns for sheep; two verbs for know. But apparently there is no difference of meaning. The threefold confession of Peter is meant to counteract his earlier threefold denial (John 18:17, 25, 27). The First Vatican Council cited these verses in defining that Jesus after his resurrection gave Peter the jurisdiction of supreme shepherd and ruler over the whole flock.

10 [15] More than these: probably ＂more than these disciples do＂ rather than ＂more than you love them＂ or ＂more than you love these things [fishing, etc.].＂

11 [18] Originally probably a proverb about old age, now used as a figurative reference to the crucifixion of Peter.

12 [22] Until I come: a reference to the parousia.

13 [23] This whole scene takes on more significance if the disciple is already dead. The death of the apostolic generation caused problems in the church because of a belief that Jesus was to have returned first. Loss of faith sometimes resulted; cf 2 Peter 3:4.

14 [24] Who . . . has written them: this does not necessarily mean he wrote them with his own hand. The same expression is used in John 19:22 of Pilate, who certainly would not have written the inscription himself. We know: i.e., the Christian community; cf John 1:14, 16.