John the Baptist was the forerunner of Jesus.施洗约翰是先行者的耶稣。 He was the son of Zacharias and Elizabeth, both of priestly descent (Luke 1:5-25, 56-58).他的儿子撒迦利亚及黄钱其濂，这两个司铎后裔（路加福音1:5-25 ， 56-58 ） 。 He lived as a Nazarite in the desert (Luke 1:15; Matt 11:12-14,18).他住作为一个把拿细耳人在沙漠中（路1:15 ;马特11:12-14,18 ） 。 He began his ministry beyond Jordan in the 15th year of Tiberius Caesar (Luke 3:1-3).他开始了他的内政部超越乔丹，在15年的台比留凯撒（路加福音3:1-3 ） 。 He preached baptism of repentance in preparation for the coming of the Messiah (Luke 3:4-14).他鼓吹悔改的洗礼，准备在未来的弥赛亚（路3:4-14 ） 。 He baptized Jesus (Matt 3:13-17; Mark 1:9,10; Luke 3:21; John 1:32).他受洗耶稣（马特3:13-17 ;马克1:9,10 ;路加3时21分;约翰1:32 ） 。 He bore witness to Jesus as Messiah (John 1:24-42).他见证了耶稣是弥赛亚（约翰福音1:24-42 ） 。 He was imprisoned and put to death by Herod Antipas (Matt 14:6-12; Mark 6:17-28).他被囚禁的，并提交了由死希律antipas （马特14:6-12 ;马克6:17-28 ） 。 He was praised by Jesus (Matt 11:7-14; Luke 7:24-28).他称赞耶稣（马特11:7-14 ;路加福音7:24-28 ） 。 The Disciples were loyal to him long after his death (Acts 18:25).门徒效命于他，只要在他死后（使徒18时25分） 。
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John the Baptist was the son of Zechariah, the priest, and Elizabeth (also of priestly descent and a relative of Mary the mother of Jesus).施洗约翰是儿子的zechariah ，神父，和伊丽莎白（也是圣后裔和一名亲戚玛丽的母亲耶稣） 。 Born in the hill country of Judah, his birth having been foretold by an angel (Luke 1:11ff.), he spent his early years in the wilderness of Judea (Luke 1:80).出生在山林里的犹大，他出生时被预言一个天使（路加福音1时11页）他曾经用他早年在荒无人烟的戈壁滩上的朱迪亚（路1:80 ） 。 His public ministry began in the fifteenth year of the emperor Tiberius (ca. AD 27) when he suddenly appeared out of the wilderness.其公共事务部开始，在15年的皇帝提庇留（约公元27 ）的时候，他突然出现，走出了荒无人烟的戈壁滩上。
The Gospels look upon John as the fulfillment of the Elijah redivivus expectation, for both the announcing angel (Luke 1:17) and Jesus (Mark 9:11-13) expressly taught this.福音看待约翰作为履行该利亚redivivus期望，为双方宣布天使（路加福音1时17分）与耶稣（马克9:11-13 ）明确教导这一点。 Furthermore, John's garb of a "garment of camel's hair, and a leather girdle around his waist" (Matt. 3:4) was similar to the dress of Elijah (II Kings 1:8).此外，约翰的披着"服装的骆驼的毛和皮腰带在他的腰部" 。 （ 3时04分）类似的服饰以利亚（二国王1:8 ） 。 Although John himself denied this identification (John 1:21-25), admitting only to being Isaiah's "voice in the wilderness" (John 1:23), it may be that he was disclaiming the popular hope for the literal resurrection of Elijah, accepting only the fulfillment of his spirit and power.虽然约翰本人否认了这一说法鉴定（约翰福音1:21-25 ） ，只被以赛亚书的"声音在旷野" （约翰福音1:23 ） ，它可以说，他是行使放弃民意希望字面复活利亚接受只有实现他的精神和力量。 Indeed this was the explicit promise of the angel.的确，这是明确的承诺天使。
John's message had a twofold emphasis: (1) the imminent appearance of the messianic kingdom, and (2) the urgent need for repentance to prepare for this event (Matt. 3:2).约翰的信息，进行了两方面的重点： （ 1 ）即将亮相的救世主，英国，及（ 2 ）条的规定，迫切需要悔改，为准备这一盛事。 （ 3:2 ） 。 In true prophetic fashion his concept of the nature of the kingdom was not that of the popular mind, and thus was a proper preparation for Christ.在真正的先知，他的时装概念的性质以及英国不是因为它是一项十分受欢迎的冷暖，因此是一个适当的准备工作，为基督。 The multitudes expected the "day of the Lord" to be happiness for all Israel, basing their hope on racial considerations.在众多的预期， "主日" ，以得到幸福，为所有以色列，立足把希望寄托在种族的考虑。 John proclaimed that the kingdom was to be a rule of righteousness, inherited only by those who exhibited righteousness by the way they lived.约翰曾宣称英国是一个法治的正气，继承，只有那些表现出正气，由他们的生活。 Thus his message of repentance was directed particularly to the Jew, for God was going to purge Israel as well as the world (Matt. 3:7-12).因此他的讯息，悔过书是针对特别是向犹太人，因为上帝是要整肃以色列乃至世界。 （ 3:7-12 ） 。 When Jesus appeared on the scene John's role as a forerunner was completed in his personal testimony to the fact of Jesus' messiahship (John 1:29).耶稣时，就出现了现场，约翰的作用，作为先行者完成了他个人的证词，以事实为耶稣messiahship （约翰1时29分） 。
The baptism of John complemented his preparatory task.洗礼的约翰补充了他的筹备工作。 In its basic sense it was a symbolic act for the cleansing away of sin, and was thus accompanied by repentance.在其基本的意义上讲，它是一个象征性行动，为洁净远离罪恶的，因此，伴随着悔改之意。 So Matt.所以马特。 3:6 says, "and they were baptized by him in the river Jordan while confessing fully (exomologoumenoi) their sins." 3时06说， "和他们的洗礼，他在约旦河而忏悔完全（ exomologoumenoi ） ，他们的罪孽" 。 But in its fullest sense it was an eschatological act preparing one for admission into the messianic kingdom.但其最广泛的含义，这是一个eschatological法准备一入学到救世主的王国。 Thus when the Pharisees and Sadducees came for baptism, John said, "Who warned you to flee form the wrath to come?"因此，当法利赛和撒都该人前来洗礼，约翰说： "世卫组织警告，你逃跑时表震怒来" ？ (Matt. 3:7). 。 （ 3:7 ） 。 Josephus's account of John's baptism (Antiquities xviii.5.2) is at variance with this, suggesting that its purpose was to provide a bodily purification to correspond with an already accomplished inward change.约瑟夫的帐户约翰的洗礼（古物xviii.5.2 ）是有差异，这显示该公司的目的是为了提供一个身体净化，以对应同一个已经完成了外来的变化。 The historical background to John's baptism is probably Jewish proselyte baptism, with John emphasizing by this that both Jew and Gentile were ceremonially unclean as far as the true people of God were concerned.历史背景约翰的洗礼，可能是犹太人proselyte洗礼，约翰强调，由这两个犹太人和gentile被ceremonially不洁据真实的人的上帝关注。 The baptism of Jesus by John (Matt. 3:13-15) is to be explained not as a sign that Jesus needed repentance, but rather that by this act he was identifying himself with mankind in the proper approach to God's kingdom.耶稣的洗礼，由约翰。 （ 3:13-15 ） ，是解释不作为一种标志，表示耶稣需要悔罪，而是通过这种行为，他找出自己与人类在妥善办法，上帝的王国。
It has long been felt that John was at one time connected with the Essenes, because of his ascetic habits and his location near the chief settlement of the sect.它长期以来一直认为约翰是在同一时间与essenes ，因为他的苦行生活习惯和他的地点近，行政解决好这个节。 This has been given greater possibility by the recognized affinities between John and the Dead Sea Scroll (Qumran) sect, an Essenish group which dwelt on the northwest shore of the Dead Sea.这一点已获得更大的可能性是由公认的亲缘关系约翰和死海卷轴（库姆兰）节， essenish集团白景富对西北岸上的死海。 This connection is certainly possible, for both John and the Qumran sect resided in the wilderness of Judea, both were of a priestly character, both laid emphasis on baptism as a sign of inward clensing, both were ascetic, both thought in terms of imminent judgment, and both invoked Isa.这一方面当然是有可能，约翰和库姆兰节居住在荒无人烟的戈壁滩上的朱迪亚，两个人一个圣字，既注重洗礼，作为一种标志，外来clensing ，均苦行，他们均以为无论在即将判决，都引用伊萨。 40:3 as the authority for their mission in life. 40:3作为权威机构，为他们的使命，在生活中。 But although John may have been influenced by the sect in the early stages of his life, his ministry was far greater.不过，尽管约翰可能是受到该教派在早期阶段，他的生命，他的部大得多。 John's role was essentially prophetic; the sect's was esoteric.约翰的角色，基本上是先知性;该教派的是深奥了。 John issued a public call to repentance; the sect withdrew to the desert.约翰发表了一项公开呼吁悔改;教派撤回到沙漠。 John proclaimed an exhibition of repentance in the affairs of ordinary life; the sect required submission to the rigors of its ascetic life.约翰宣布展览悔过书，在国际事务中的普通生活;教派须提交坚固耐用，它的苦行生活。 John introduced the Messiah; the sect still waited for his manifestation.约翰介绍了弥赛亚;教派仍然在等待他的表现。
John's denunciation of Herod Antipas for his marriage was the cause of his death by beheading (Matt. 14:1-12).约翰的声讨希律antipas为他的婚姻是导致他死亡的斩首。 （ 14:1-12 ） 。 Josephus tells us that this took place at the fortress of Machaerus near the Dead Sea.约瑟夫告诉我们，这件事发生在堡垒machaerus靠近死海。 The Mandaeans were influenced by John, for he plays a large part in their writings.该mandaeans影响约翰，因为他发挥了很大一部分，在他们的著作。 This connection may have come through John's disciples, who existed for at least twenty-five years after John's death (Acts 18:25; 19:3).这方面可能已经通过约翰的门徒，他们的存在至少二十五年后，约翰的死（使徒18时25分; 19时03分） 。
RB
Laurin铷劳林
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
CH Kraeling, John
the Baptist; J. Thomas, Le mouvement baptiste en Palestine et Syrie; A. Plummer,
Gospel According to St. Matthew, 30-31; M. Burrows, More Light on the Dead Sea
Scrolls; W. Wink, John the Baptist in the Gospel Tradition; FF Bruce, NT
History; E. Barnwell, "The Baptist in Early Christian Tradition," NTS 18:95ff.;
CHH Scobie, John the Baptist.甲烷克雷林，施洗约翰的J.托马斯，乐运动巴蒂斯特恩巴勒斯坦等syrie
;甲立式，福音根据圣马太， 30-31 ;米打洞，更光对死海古卷;总统眨眼，施洗约翰在福音传统;法郎布鲁斯，新台币史;体育巴恩韦尔， "浸会在早期基督教传统，
"国税厅18:95后几段; chh scobie ，施洗约翰。
The "forerunner of our Lord." "先行者因为我们的上帝" 。 We have but fragmentary and imperfect accounts of him in the Gospels.我们只有零碎和不完备的帐目，他的福音。 He was of priestly descent.他的司铎后裔。 His father, Zacharias, was a priest of the course of Abia (1 Chr. 24:10), and his mother, Elisabeth, was of the daughters of Aaron (Luke 1:5).他的父亲，撒迦利亚，是一个牧师的过程中abia （ 1人权委员会。 24:10 ） ，和他的母亲，伊丽莎白，是对女儿的亚伦（路加福音1:5 ） 。 The mission of John was the subject of prophecy (Matt. 3:3; Isa. 40:3; Mal. 3:1).使命约翰是主题的预言。 （ 3时03分;伊萨。 40:3 ;仲裁法。 3:1 ） 。 His birth, which took place six months before that of Jesus, was foretold by an angel.其出生时，其中发生在六个月之前的耶稣，是预示了一个天使。 Zacharias, deprived of the power of speech as a token of God's truth and a reproof of his own incredulity with reference to the birth of his son, had the power of speech restored to him on the occasion of his circumcision (Luke 1:64).撒迦利亚，剥夺了话语权，以表达对上帝的真相，并谴责他自己的incredulity参考的诞生，他的儿子，有能力的讲话恢复到他在纪念他的割礼（路加福音1:64 ） 。 After this no more is recorded of him for thirty years than what is mentioned in Luke 1:80.经过这次没有更多的是记录了他近30年来，比什么是提到在路加1:80 。 John was a Nazarite from his birth (Luke 1:15; Num. 6:1-12).约翰是一个把拿细耳人，从他出生（路1:15 ;序号。 6:1-12 ） 。
He spent his early years in the mountainous tract of Judah lying between Jerusalem and the Dead Sea (Matt. 3:1-12).他花了他早年在山区道的犹大躺在之间耶路撒冷和死海。 （ 3:1-12 ） 。 At length he came forth into public life, and great multitudes from "every quarter" were attracted to him.在长度，他出来到公共生活中，大众多从"每一季" ，共吸引了他。 The sum of his preaching was the necessity of repentance.总和他的说教是必须悔改之意。 He denounced the Sadducees and Pharisees as a "generation of vipers," and warned them of the folly of trusting to external privileges (Luke 3:8).他谴责撒都该人与法利赛作为"一代vipers " ，并警告他们愚蠢的信赖，以外部特权（路加福音3时08分） 。 "As a preacher, John was eminently practical and discriminating. Self-love and covetousness were the prevalent sins of the people at large. On them, therefore, he enjoined charity and consideration for others. The publicans he cautioned against extortion, the soldiers against crime and plunder." "作为一个布道者，约翰是非常实用和歧视。自爱和covetousness被普遍采用捷联惯导系统的人逍遥法外。它们，因此，他是受命于慈善和考虑他人。 publicans他提出警告，对敲诈勒索，战士们对犯罪和掠夺" 。 His doctrine and manner of life roused the entire south of Palestine, and the people from all parts flocked to the place where he was, on the banks of the Jordan.他的学说和方式的生活，激起了整个南部的巴勒斯坦和全国人民，来自全国各地涌到的地方，他是对银行的约旦。 There he baptized thousands unto repentance.在那里，他受洗千所不欲，悔改之意。
The fame of John reached the ears of Jesus in Nazareth (Matt. 3:5), and he came from Galilee to Jordan to be baptized of John, on the special ground that it became him to "fulfil all righteousness" (3: 15).著名的约翰到达耳朵的耶稣在拿撒勒。 （ 3时05分） ，他来自加利利向约旦被洗礼的约翰，就特别理由是，它成了他"履行所有正义" （ 3 ： 15 ） 。 John's special office ceased with the baptism of Jesus, who must now "increase as the King come to his kingdom. He continued, however, for a while to bear testimony to the Messiahship of Jesus. He pointed him out to his disciples, saying, "Behold the Lamb of God." His public ministry was suddenly (after about six months probably) brought to a close by his being cast into prison by Herod, whom he had reproved for the sin of having taken to himself the wife of his brother Philip (Luke 3:19). He was shut up in the castle of Machaerus (qv), a fortress on the southern extremity of Peraea, 9 miles east of the Dead Sea, and here he was beheaded. His disciples, having consigned the headless body to the grave, went and told Jesus all that had occurred (Matt. 14:3-12). John's death occurred apparently just before the third Passover of our Lord's ministry. Our Lord himself testified regarding him that he was a "burning and a shining light" (John 5:35).约翰的特别办公室，停止与耶稣的洗礼，他们现在必须"增加为国王来了他的王国，他仍在继续，但是，一个时期以来，以见证了messiahship耶稣的，他指出，他以他的弟子，说： "看哪，神的羔羊" ，他的公共事务部突然（后6个月左右，有可能）被带至附近的他被投入狱，由希律，他曾谴责的罪，考虑到自己的妻子，他的弟弟弘（路3:19 ） ，他被关在城堡的machaerus （请参阅） ，要塞对南端peraea ， 9英里以东死海，在这里他被砍头。弟子，寄售了无头的尸体到坟墓，去告诉耶稣曾出现过。 （ 14:3-12 ） 。约翰的死亡发生，显然只是在第三逾越节我们的主部，我们的主必亲自作证说，他认为他是一个"燃烧和一个光辉的光" （约翰福音5时35分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
John's Baptism was not Christian baptism, nor was that which was practised by the disciples previous to our Lord's crucifixion.约翰的洗礼，是不是基督教洗礼，也有人认为这是实行门徒前向我们的主的十字架上。 Till then the New Testament economy did not exist.直到那么新约圣经经济并不存在。 John's baptism bound its subjects to repentance, and not to the faith of Christ.约翰的洗礼，必将其子民悔改，而不是信仰基督的复活。 It was not administered in the name of the Trinity, and those whom John baptized were rebaptized by Paul (Acts 18:24; 19:7).这是不是在管理的名义，三位一体，和那些人约翰洗礼的人rebaptized保罗（使徒18时24分; 19时07分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Christ had to be formally inaugurated into the public discharge of his offices.基督已被正式开通纳入公共履行他的办公室。 For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness.为此，他来到约翰，谁是代表律法和先知，即是由他可能被引进到他的办公室，并因此被公开确认为弥赛亚的，其未来的预言和种类有很多年龄传染证人。 John refused at first to confer his baptism on Christ, for he understood not what he had to do with the "baptism of repentance."约翰拒绝，在第一次赋予他的洗礼对基督的人，因为他不理解，他不无"悔改的洗礼" 。 But Christ said, "'Suffer it to be so now,' NOW as suited to my state of humiliation, my state as a substitute in the room of sinners."但基督说， " '受苦，它是如此，现在， '现在适合我的国家的耻辱，我的国家作为替代，在房间内的罪人" 。 His reception of baptism was not necessary on his own account.他接待的洗礼，没有必要对他自己的帐户。
It was a voluntary act, the same as his act of becoming incarnate.这是一个自愿的行为，同时为他的行为成为肉身。 Yet if the work he had engaged to accomplish was to be completed, then it became him to take on him the likeness of a sinner, and to fulfil all righteousness (Matt. 3:15).然而，如果工作，他曾从事完成，是可以完成的话，它成了他吃，对他似一个罪人，并履行所有正义。 （ 3:15 ） 。 The official duty of Christ and the sinless person of Christ are to be distinguished.官方职责基督和罪孽的人的基督是加以区别。 It was in his official capacity that he submitted to baptism.这是在他的官方身份，他提交的洗礼。 In coming to John our Lord virtually said, "Though sinless, and without any personal taint, yet in my public or official capacity as the Sent of God, I stand in the room of many, and bring with me the sin of the world, for which I am the propitiation."来约翰我们的主，几乎说， "虽然罪孽，也没有任何个人的污点，但是我想，公众或官方身份，作为派出的上帝，我站在房间的许多风险，把我的罪恶的世界，为，而我则propitiation " 。 Christ was not made under the law on his own account.基督是没有根据法律对他自己的帐户。 It was as surety of his people, a position which he spontaneously assumed.这是因为签了他的人民，而且这样的地位，他自发地承担了。 The administration of the rite of baptism was also a symbol of the baptism of suffering before him in this official capacity (Luke 12:50).政府当局的成年礼的洗礼，也象征洗礼的痛苦在他面前，在这个官方身份（路加福音12:50 ） 。 In thus presenting himself he in effect dedicated or consecrated himself to the work of fulfilling all righteousness.因此，在介绍自己，他在效力专用或consecrated自己的工作，履行所有正义。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Essene saint and preacher; flourished between 20 and 30 CE; fore-runner of Jesus of Nazareth and originator of the Christian movement. essene圣和布道者;盛行， 20至30年;预报冠的拿撒勒的耶稣和发端的基督教运动。 Of his life and character Josephus ("Ant." xviii. 5, § 2) says:他的生活和性格约瑟夫（下称"蚂蚁" 。十八。 5 ， § 2 ） ，内容为：
"He was a good man [comp. ib. 1, § 5], who admonished the Jews to practise abstinence [ἀρετὴν = "Pharisaic virtue" = "perishut"; comp. "BJ" ii. 8, § 2], lead a life of righteousness toward one another and of piety [εὐσέβειαν = "religious devotion"] toward God, and then join him in the rite of bathing [baptism]; for, said he, thus would baptism be acceptable to Him [God] if they would use it not simply for the putting away of certain sins [comp. II. Sam. xi. 4] or in the case of proselytes [see Soṭah 12b; comp. Gen. R. i.], but for the sanctification of the body after the soul had beforehand been thoroughly purified by righteousness. The people flocked in crowds to him, being stirred by his addresses. King Herod Antipas, fearing lest the great influence John had over the people might be used by him to raise a rebellion, sent him to the fortress of Macherus as a prisoner, and had him put to death. "他是一个好人[可比。兴业1 ， § 5 ] ，他们告诫犹太人实行禁欲[ ἀρετὴν = " pharisaic凭借" = " perishut " ;可比" BJ的"二。 8 ， § 2 ] ，铅一生正气走向一个又一个的虔诚[ εὐσέβειαν = "宗教献身" ]走向神，然后再和他一起在成年礼洗澡[洗礼] ;为，他说，因此会的洗礼，能够接受他[上帝]如果他们会使用它并非单纯为把远离某些罪孽[可比二。山姆。十一， 4 ] ，或在案件proselytes [见soṭah 12 B条;可比。将军传译一] ，但为成圣的身体后，灵魂已经事先得到彻底净化正义。群众蜂拥而至，在欢迎人群中，他被激起他的地址。国王希律antipas ，怕以免影响很大约翰已经超过了人们有可能被利用，由他提出一个叛乱，送他到堡垒macherus作为一个囚犯，并已对他提出了死刑。
"The people in their indignation over this atrocious act beheld in the destruction which came soon afterward upon the army of Herod a divine punishment." "人们在他们的愤慨，这一残暴行径看到在销毁出来此后不久后，军希律神的惩罚" 。
Legend of Birth.传奇的诞生。
John the Baptist was made the subject of a legendary narrative embodied in Luke i.施洗约翰作了主题一支具有传奇色彩的叙事体现在路加一。 5-25, 57-80, and iii. 5月25日， 57-80 ，三。 1-20, according to which he was the son of Zacharias, a priest of the section of Abia, and of Elisabeth, also of priestly descent, and was born in their old age. 1-20 ，据他的儿子撒迦利亚，一位牧师的一段abia ，和伊丽莎白，也对圣后裔，出生在他们的晚年。 The angel Gabriel announced John's birth to Zacharias while that priest stood at the altar offering incense, and told him that this child would be a Nazarite for life ("nezir 'olam"; Nazir i. 2); filled with the Holy Spirit from his mother's womb, he would be called upon to convert the children of Israel to God, and with the power of Elijah would turn the hearts of the fathers to the children while preparing the people for the Lord (Mal. iii. 24 [AV iv. 6]).天使加布里埃尔宣布约翰的诞生撒迦利亚而牧师站在祭坛上提供卫生香，并告诉他，这个孩子将是一个把拿细耳人，为生活（ " nezir ' olam " ;纳齐尔一， 2 ） ;充满圣灵从他的母亲的子宫内，他将被要求把子女以色列向上帝，并与电力的以利亚把心中的父亲给子女，而准备的人，为耶和华（ mal.三， 24 [视听四。 6 ] ） 。 Zacharias, hesitating to believe the message, was struck dumb, and his mouth was opened again only after the birth of the child, when at the circumcision a name was to be given him; then he answered simultaneously with his wife that he should be called "John," as the angel had foretold.撒迦利亚，不惜相信邮件时，被封住，他的嘴被重新开放后，才在子女出生时，在割礼一个名字是为了给他，然后他回答说，同时与他的妻子，他应该被称为"约翰， "作为天使曾预言。 Zacharias, filled with the Holy Spirit, blessed God for the redemption of the people of Israel from the hand of their enemies (the Romans) through the house of David (a Messianic view altogether at variance with the New Testament conception), and prophesied that the child John should be called "Prophet of the Highest," one that would show how salvation should be obtained by remission of sins (through baptism; comp. Midr. Teh. to Ps. cxix. 76), so that through him a light from on high would be brought to "those that sit in darkness."撒迦利亚，充满圣灵，上帝祝福为救赎的以色列人民，从手，他们的敌人（罗马）通过众议院大卫（一救世主的看法完全不同，新约圣经的概念） ，并预言说，儿童约翰应称为"先知的最高， "一表示，将呈现怎样救赎应该得到减免的捷联惯导系统（通过洗礼;可比。 midr 。 。向PS 。 cxix 76 ） ，因此通过他的轻型从高将被绳之以法， "那些坐在黑暗" 。
John remained hidden in the desert until, in the fifteenth year of Tiberius, the word of God came to him, and he stepped forth, saying in the words of Isa.约翰仍然隐藏在沙漠中，直到在15年的台比留，上帝的话来找他，和他加紧了，在说的话伊萨。 xl.销售。 2-5: "Repent ye: for the kingdom of heaven is at hand" (Matt. iii. 2), and preaching to the people to undergo baptism in repentance for the remission of their sins, and instead of relying on the merit of their father Abraham like hypocrites ("many-colored vipers"; see Hypocrisy), to prepare for the coming day of judgment and its fiery wrath by fruits of righteousness, sharing their coats and their meat with those that had none. 2-5 ： "思悔改晔：天国的，是在手" 。 （三2 ） ，并鼓吹向人民负责接受洗礼，在悔过书，为缓解他们的罪孽，而不是依靠的好处他们的父亲亚伯拉罕像伪君子（ "一专多用有色vipers " ，见伪善） ，为准备今后每天的判断和其火热的愤怒，由水果是正义的，分享他们的大衣，他们的肉，与那些竟说不知道。 To the publicans also he preached the same, telling them to exact no moretaxes than those prescribed; to the soldiers he declared that they should avoid violence and calumny (as informers) and be content with their wages.向publicans也是他所宣扬的同时，告诉他们确切的，没有moretaxes比那些明;向这些士兵他宣称，他们应避免暴力和诽谤（告密者） ，并应内容与他们的工资。 (The sermon of John the Baptist given here is obviously original with him, and the similar one of Jesus, Matt. xii. 33-34, xxiii. 33, is based thereon.) When asked whether he was the Messiah, he answered that with his baptism of repentance he would only prepare the people for the time when the Messiah would come as judge to baptize them with fire, to winnow them and burn the chaff with fire unquenchable (the fire of Gehenna; comp. Sibyllines, iii. 286; Enoch, xlv. 3, lv. 4, lxi. 8)-a conception of the Messiah which is widely different from the one which saw the Messiah in Jesus. （教会的讲道，施洗约翰鉴于此，显然是原来他的见解，以及类似的耶稣，马特。十二， 33-34 ，二十三， 33 ，是基于。 ） ，当记者问他是否是弥赛亚，他回答说：他的悔改的洗礼，他只准备了人民的时候，弥赛亚来作为法官baptize他们与火， winnow他们和焚烧箔条与消防无边（火地狱;可比。 sibyllines ，三， 286 ;伊诺克，四十五。 3 ，吕4 ， LXI的8段） -观弥赛亚普遍认为这是不同的一个，看到弥赛亚在耶稣。
Among the many that came to the Jordan to undergo the rite of baptism in response to the call of John, was Jesus of Nazareth, and the influence wrought through him created a new epoch in those circles among which Christianity arose, so that henceforth the whole life-work of John the Baptist was given a new meaning-as if in his Messianic expectations he had Jesus in view as the true Messiah (see Matt. iii. 14; John i. 26-36).其中许多人来到了约旦进行了成年礼的洗礼，在响应号召，约翰，是拿撒勒的耶稣，以及所造成的影响，通过他创造了一个新的时代，在各界人士，其中基督教产生，所以从今以后，整个终身工作的施洗约翰被赋予了新的意义，因为如果在他的救世主式的期望，他在耶稣的看法，因为真正的弥赛亚（见亚光三。 14 ;约翰一26-36 ） 。
His Appearance.他的外貌。
John the Baptist was regarded by the multitude as a great prophet (Matt. xiv. 5; Mark xi. 32).施洗约翰被认为是由众多作为一个伟大的先知。 （十四五日;马克十一32 ） 。 His powerful appeal (see Matt. xi. 12) and his whole appearance reminded the people forcibly of Elijah the prophet; "he wore raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey" (Matt. iii. 4; comp. xi. 7-8).他的强有力的呼吁（见马特。十一，十二日）和他的整个外表提醒人们，强行的以利亚先知的， "他穿着衣服的骆驼的头发，和皮腰带对他的loins ;和他的肉是蝗虫和野蜂蜜" （马特。三，四;可比。十一7-8 ） 。 He stationed himself near some water-fountain to baptize the people, at Bethabara (John i. 28) or Ænon (John iii. 23).他自己驻守附近的一些水喷泉baptize人民，在bethabara （约翰一28 ）或ænon （约翰三， 23 ） 。 While he "preached good tidings unto the people" (Luke iii. 18), that is, announced to them that the redemption was at hand, he made his disciples prepare for it by fasting (Matt. ix. 14, xi. 18, and parallel passages).虽然他"所宣扬的喜讯，赐给人" （路三18 ） ，即是宣布向他们表示，赎回是在手，他作出了他的弟子们准备为它的禁食。 （九14 ，十一，十八，和平行通道） 。 The prayer he taught his disciples was probably similar to the so-called Lord's Prayer (Luke xi. 1).祷告他教导他的弟子也可能是类似的到所谓的主祷文（路十一1 ） 。 John, however, provoked the wrath of King Herod because in his addresses he reproached the king for having married Herodias, his brother Philip's wife, and for all the evil things he had done.约翰，但挑衅激怒国王希律，因为他的地址，他予以谴责国王为已婚herodias ，他的弟弟弘的妻子，并为所有邪恶的东西，他这样的人。 Herod therefore sent for him and put him in prison.希律，于是找了他，把他送进监狱。 It was while in prison that John heard of the work of preaching or healing done by Jesus (Matt. xi. 2-19; Luke vii. 18-35).这是他在服刑期间表示，约翰听到工作的说教或愈合所做的耶稣。 （十一2月19日;路加七18-35 ） 。 Herod was afraid of the multitude and would not put John to death; but Herodias, says the legend (Matt. xiv. 6; Mark vi. 19 et seq.), had plotted revenge, and when on Herod's birthday a feast was given at which Herodias' daughter ingratiated herself into his favor by her dancing, she, at the instigation of her mother, asked that the head of John the Baptist be given her on a charger, and the cruel petition was granted.希律害怕遭到众多，而且不会把约翰死刑，但herodias说，传说。 （ 14 6段;马克六19页起） ，曾策划的报复，而当对希律王的生日大餐是由于在其中herodias '女儿自己献媚到他的青睐，她跳舞，她在其唆使，她的母亲，问这头的施洗约翰给她一个充电器，以及残忍的请愿书，是理所当然的。 John's disciples came and buried his body.约翰的门徒来埋葬他的尸体。
The influence and power of John continued after his death, and his fame was not obscured by that of Jesus, who was taken by Herod to be John risen from the dead (Matt. xiv. 1-2 and parallel passages).影响力和权力，约翰继续他去世之后，他的成名是不是掩盖说，耶稣的人所采取的希律将约翰从死里复活。 （十四1-2和平行通道） 。 His teaching of righteousness (Matt. xxi. 32) and his baptism (Luke vii. 29) created a movement which by no means ended with the appearance of Jesus.他的教学是正义的。 （ 21 32 ）和他的洗礼（路加福音七， 29 ）创造了一个运动，绝不是结束了与外貌的耶稣。 There were many who, like Apollos of Alexandria in Ephesus, preached only the baptism of John, and their little band gradually merged into Christianity (Acts xviii. 25, xix. 1-7).有不少人，像apollos的亚历山德里亚，在以弗所，鼓吹只有洗礼的约翰，他们的小乐队逐渐并入基督教（行为十八25 ，十九1-7 ） 。 Some of the disciples of John placed their master above Jesus.一些门徒约翰置于自己的主人上述耶稣。 John had thirty apostles, of whom Simon Magus claimed to be the chief (Clementine, Recognitions, i. 60, ii. 8; ib. Homilies, ii. 23).约翰已经30使徒，其中西门magus自称为科长（克莱门泰，承认，一60 ，二8 ;兴业。颂歌，二23 ） 。 No doubt along the Jordan the work begun by John the Baptist was continued by his disciples, and later the Mandæans, called also "Sabians" (from "ẓaba'" = "to baptize") and "Christians according to John," retained many traditions about him (see Brandt, "Die Mandäische Religion," pp. 137, 218, 228; "Mandäer," in Herzog-Hauck, "Real-Encyc.").毫无疑问，沿约旦已经开始的工作，施洗约翰是继续由他的弟子，后来mandæans ，也称为" sabians " （摘自" ẓaba " = " baptize " ）和"基督信徒据约翰" ，保留了许多传统对他（见勃兰特，在"死mandäische宗教， "页137 ， 218 ， 228 " ; mandäer ， "赫尔佐克- Hauck先生， "实时encyc " ） 。
Kaufmann
Kohler考夫曼科勒
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Herzog-Hauck, Real-Encyc.赫尔佐克-
Hauck先生，实时encyc 。 sv Johannes der Täufer (where the whole
literature is given); Soltau, in Vierteljahrschrift für Bibelkunde, 1903,
pp. sv约翰内斯明镜täufer （如整个文学给出） ;索尔陶，在vierteljahrschrift f黵bibelkunde ，
1903年，页。 37 et
seq.K. 37段seq.k.
The principal sources of information concerning the life and ministry of St. John the Baptist are the canonical Gospels.主要信息来源，有关生命和财政部圣若翰是典型福音。 Of these St. Luke is the most complete, giving as he does the wonderful circumstances accompanying the birth of the Precursor and items on his ministry and death.这些圣卢克是最完整，让像他那样奇妙的情况下，伴随着出生的先导和项目部和死亡。 St. Matthew's Gospel stands in close relation with that of St. Luke, as far as John's public ministry is concerned, but contains nothing in reference to his early life.圣马太福音站在密切的关系，与圣路加，据约翰的公共事务部的关注，但包含什么，在谈到他的早期生活。 From St. Mark, whose account of the Precursor's life is very meagre, no new detail can be gathered.从圣马克，其帐户的先导的生命安全是非常微薄，没有新的细节可以聚集。 Finally, the fourth Gospel has this special feature, that it gives the testimony of St. John after the Saviour's baptism.最后，第四福音有这个特殊功能，它给人的证词圣约翰后救世主的洗礼。 Besides the indications supplied by these writings, passing allusions occur in such passages as Acts 13:24; 19:1-6; but these are few and bear on the subject only indirectly.此外，种种迹象供应的这些著作，通过典故的发生，在这种通道的行为， 13时24分; 19:1-6 ，但这些都是少数，并承担对只受到间接的影响。 To the above should be added that Josephus relates in his Jewish Antiquities (XVIII, v, 2), but it should be remembered that he is woefully erratic in his dates, mistaken in proper names, and seems to arrange facts according to his own political views; however, his judgment of John, also what he tells us regarding the Precursor's popularity, together with a few details of minor importance, are worthy of the historian's attention.对于上述应补充说，约瑟夫是关乎他在犹太古物（十八，五， 2 ） ，但应该记住，他是可悲的古怪，在他的日期，误以为在适当的名称，并似乎已安排的事实，据他自己的政治意见，但他的判断，胡子，又是什么，他告诉我们，对于前兆的受欢迎程度，加上一些细节的小规模的重要性，是值得历史学家的关注。 The same cannot be said of the apocryphal gospels, because the scant information they give of the Precursor is either copied from the canonical Gospels (and to these they can add no authority), or else is a mass of idle vagaries.同样不能说的猜测福音，因为缺乏资料，他们给的前兆，是不是抄袭的典型福音（及这些，他们可以添加没有权力） ，否则，是一个群众性的闲置变幻莫测。
Zachary, the father of John the Baptist, was a priest of the course of Abia, the eighth of the twenty-four courses into which the priests were divided (1 Chronicles 24:7-19); Elizabeth, the Precursor's mother, "was of the daughters of Aaron", according to St. Luke (1:5); the same Evangelist, a few verses farther on (1:36), calls her the "cousin" (syggenis) of Mary.扎卡里的父亲施洗约翰，是一名牧师的过程中abia ，第八届的24课程纳入其中祭司分为（ 1方志24:7-19 ） ;伊丽莎白先导的母亲" ，是对女儿的亚伦" ，据圣卢克（ 1:5 ） ;同一传道者，有几个小诗路程（ 1时36分） ，要求她为"表姐" （ syggenis ）玛丽。 These two statements appear to be conflicting, for how, it will be asked, could a cousin of the Blessed Virgin be "of the daughters of Aaron"?这两项声明，似乎是互相矛盾的，对于如何，它会问，可表弟小圣"的女儿阿龙" ？ The problem might be solved by adopting the reading given in an old Persian version, where we find "mother's sister" (metradelphe) instead of "cousin".这个问题可能得到解决，通过读给出一个老波斯语版，在那里我们寻找的"母亲的妹妹" （ metradelphe ） ，而不是"表姐" 。
A somewhat analogous explanation, probably borrowed from some apocryphal writing, and perhaps correct, is given by St. Hippolytus (in Nicephor., II, iii).有点类似的解释，大概是借用一些猜测写作，也许是正确的，是由圣hippolytus （ nicephor 。第一，二，三） 。 According to him, Mathan had three daughters: Mary, Soba, and Ann.据他介绍， mathan有三个女儿：圣母玛利亚，荞麦面，和Ann 。 Mary, the oldest, married a man of Bethlehem and was the mother of Salome; Soba married at Bethlehem also, but a "son of Levi", by whom she had Elizabeth; Ann wedded a Galilean (Joachim) and bore Mary, the Mother of God.玛丽，最年长的，已婚，一名男子在伯利恒被母亲莎乐美;荞麦面结婚，在伯利恒还，而是一个"儿子利维" ，由她在伊丽莎白;安拘泥于一伽利略（约阿希姆）和膛玛丽时，母亲上帝的。 Thus Salome, Elizabeth, and the Blessed Virgin were first cousins, and Elizabeth, "of the daughters of Aaron" on her father's side, was, on her mother's side, the cousin of Mary.因此，莎乐美，黄钱其濂，及圣方最初的表亲，和伊丽莎白" ，对女儿的艾伦， "她父亲的一面，是对她母亲的一边，表姐的玛丽。 Zachary's home is designated only in a vague manner by St. Luke: it was "a city of Juda", "in the hill-country" (I, 39).扎卡里的家指定只有在一个模糊的方式，由圣卢克：它是"一个城市的juda " ， "在山国" （一， 39 ） 。 Reland, advocating the unwarranted assumption that Juda might be a misspelling of the name, proposed to read in its stead Jutta (Joshua 15:55; 21:16; DV; Jota, Jeta), a priestly town south of Hebron. reland ，崇尚无端假设juda可能是一个错误拼写的名称，建议改为在其而起jutta （约书亚15:55 ; 21时16分;的DV ; jota ， jeta ） ，一名司铎城市希伯伦南部的。 But priests did not always live in priestly towns (Mathathias's home was at Modin; Simon Machabeus's at Gaza).但神父没有永远活在圣镇（ mathathias的家在modin ;西蒙machabeus的在加沙） 。 A tradition, which can be traced back to the time before the Crusades, points to the little town of Ain-Karim, five miles south-west of Jerusalem.一个传统，这可以追溯到前的时间，十字军东征，点，以小城镇艾因-卡里姆，五英里西南方耶路撒冷。
The birth of the Precursor was announced in a most striking manner.诞生了前身是宣布，在最醒目地。 Zachary and Elizabeth, as we learn from St. Luke, "were both just before God, walking in all the commandments and justifications of the Lord without blame; and they had no son, for that Elizabeth was barren" (i, 6-7).扎卡里和伊丽莎白，因为我们从圣卢克， "都只是上帝面前，走在所有的诫命和理由的上帝，没有责怪和他们没有儿子，因为这是伊丽莎白荒芜" （一， 6-7 ） 。 Long they had prayed that their union might be blessed with offspring; but, now that "they were both advanced in years", the reproach of barrenness bore heavily upon them.只要他们祈祷，他们的联盟可能是得天独厚的后代，但现在"他们都是先进年" ，该责备的不育症膛在很大程度上取决于他们。 "And it came to pass, when he executed the priestly function in the order of his course before God, according to the custom of the priestly office, it was his lot to offer incense, going into the temple of the Lord. And all the multitude of the people was praying without, at the hour of incense. And there appeared to him an angel of the Lord, standing on the right side of the altar of incense. And Zachary seeing him, was troubled, and fear fell upon him. But the angel said to him: Fear not, Zachary, for thy prayer is heard; and they wife Elizabeth shall bear thee a son, and thou shalt call his name John: and thou shalt have joy and gladness, and many shall rejoice in his nativity. For he shall be great before the Lord; and shall drink no wine nor strong drink: and he shall be filled with the Holy Ghost, even from his mother's womb. And he shall convert many of the children of Israel to the Lord their God. And he shall go before him in the spirit and power of Elias; that he may turn the hearts of the fathers unto the children, and the incredulous to the wisdom of the just, to prepare unto the Lord a perfect people" (i, 8-17). "它来通过，当他签了司铎功能，在该命令的过程中，他在上帝面前，根据我的习惯，该司铎办公室，这是他提供许多帮助。上香，进寺主。以及所有众多的人民祈祷，如果没有，在一小时的香，并有依他看来，一个有主的使者，站在右边的金香坛和扎卡里看他，感到不安，惟恐下跌后，他的。但天使向他说：不要害怕，黄伟贤，为你祈祷，是听取和他们的妻子伊丽莎白，应当承担你的一个儿子，你呼叫他的名字约翰：与你有喜悦和欢喜，许多人必将为之欣喜，在他的nativity对于他应伟大的主面前;并应酒后无酒，也没有强有力的饮料是：他必须充满圣灵，甚至可能是他母亲的子宫内。他当然会转换成许多孩子对以色列向耶和华他们上帝他当然会去他面前的，在精神和力量的爱丽丝，那他可以把心中的父亲所不欲，儿童，并以不可思议的智慧，正义，以准备祂上帝一个完美的人" （我， 8-17 ） 。 As Zachary was slow in believing this startling prediction, the angel, making himself known to him, announced that, in punishment of his incredulity, he should be stricken with dumbness until the promise was fulfilled.作为扎卡里慢了，以为这一惊人预测，天使，让他知道，他宣布，为了惩罚他的incredulity ，他应该受侵害与dumbness直到诺言终得完成。 "And it came to pass, after the days of his office were accomplished, he departed to his own house. And after those days, Elizabeth his wife conceived, and hid herself five months" (i, 23-24). "它来通过，之后的日子里他的办公室分别完成了，他离开了自己的房子，而且经过这些日子，黄钱其濂，他的妻子所构思的，并隐瞒了自己五个月" （一， 23-24 ） 。
Now during the sixth month, the Annunciation had taken place, and, as Mary had heard from the angel the fact of her cousin's conceiving, she went "with haste" to congratulate her.现在，在第6个月， annunciation有发生，而且，正如玛丽曾听说从天使事实，她的表姐的构想，她到"戒急用忍" ，以向她表示祝贺。 "And it came to pass, that when Elizabeth heard the salutation of Mary, the infant" -- filled, like the mother, with the Holy Ghost -- "leaped for joy in her womb", as if to acknowledge the presence of his Lord. "它来通过，即当伊丽莎白听到称呼圣母玛利亚，婴儿" -填补，像母亲，与圣灵- "跃升为喜悦，在她的子宫里" ，因为如果要感谢今天出席会议的他主。 Then was accomplished the prophetic utterance of the angel that the child should "be filled with the Holy Ghost even from his mother's womb".当时完成了先知性话语的天使说，儿童应该"充满圣灵甚至可能是他母亲的子宫内" 。 Now as the presence of any sin whatever is incompatible with the indwelling of the Holy Ghost in the soul, it follows that at this moment John was cleansed from the stain of original sin.现在在场的任何罪恶的东西是不符合留置的圣灵在灵魂，因此，在这个时刻，约翰被清洗，从染色的原罪。 When "Elizabeth's full time of being delivered was come. . .she brought forth a son" (i, 57); and "on the eighth day they came to circumcise the child, and they called him by his father's name Zachary. And his mother answering, said: Not so, but he shall be called John. And they said to her: There is none of thy kindred that is called by this name. And they made sign to his father, how he would have him called. And demanding a writing table, he wrote, saying: John is his name. And they all wondered" (i, 59-63).当"伊丽莎白的全职工作的交付是来… … 。她带来了一个儿子" （一， 57岁） ，以及"关于第八届一天，他们来到circumcise孩子，他们称他是受到他父亲的名字扎卡里。一行妈妈回答说：并非如此，但他应被称为约翰。他们说，以她的：没有你的骨肉，就是所谓的这个名字，并且取得了标志他的父亲，他会如何有他所谓的和要求采用书面形式的表，他写道，他说：约翰是他的名字，而且他们都质疑： " （一， 59-63 ） 。 They were not aware that no better name could be applied (John, Hebrew; Jehohanan, ie "Jahweh hath mercy") to him who, as his father prophesied, was to "go before the face of the Lord to prepare his ways; to give knowledge of salvation to his people, unto remission of their sins: through the bowels of the mercy of our God" (i, 76- 78).他们并不知道，没有其他更好的名字可以适用（约翰，希伯来; jehohanan ，即" jahweh祂所怜悯" ） ，以他的人，因为他的父亲预言，是"走出去之前，面对主，以准备他的方式;让知识的救恩，以他的人，祂减免他们的罪孽：通过对矿产资源的摆布我们的上帝" （一， 76 -7 8） 。 Moreover, all these events, to wit, a child born to an aged couple, Zachary's sudden dumbness, his equally sudden recovery of speech, his astounding utterance, might justly strike with wonderment the assembled neighbours; these could hardly help asking: "What an one, think ye, shall this child be?"此外，所有这些事件中，譬如说，孩子出生到老年夫妇，扎卡里的突然dumbness ，他同样突然复苏的讲话中，他以惊人话语，可能理直气壮地罢工，好奇地组装好的邻居;这些难以不禁会问： "是什么其中，认为叶，应这个孩子吗？ " (i, 66). （一， 66 ） 。
As to the date of the birth of John the Baptist, nothing can be said with certainty.至于日期的诞生，施洗约翰，没有什么可以肯定地说。 The Gospel suggests that the Precursor was born about six months before Christ; but the year of Christ's nativity has not so far been ascertained.福音指出，前身是出生6个月左右，在基督之前，但今年的基督nativity至今仍没有被确定。 Nor is there anything certain about the season of Christ's birth, for it is well known that the assignment of the feast of Christmas to the twenty-fifth of December is not grounded on historical evidence, but is possibly suggested by merely astronomical considerations, also, perhaps, inferred from astronomico-theological reasonings.也不是有什么可以肯定的季节基督的诞生，这是人所共知的，即转让的节日圣诞节到第二十五届12 ，是不是根植于历史证据，但可能是所建议的只是天文因素，同时，也许，推断出astronomico -神学reasonings 。 Besides, no calculations can be based upon the time of the year when the course of Abia was serving in the Temple, since each one of the twenty-four courses of priests had two turns a year.此外，没有计算功能可依据的时候，当年的过程中abia是在职在寺庙中，因为每个人的04年课程的祭司进行了两次转折年。 Of John's early life St. Luke tell us only that "the child grew, and was strengthened in spirit; and was in the deserts, until the day of his manifestation to Israel" (i, 80).约翰的早期生命的圣路加告诉我们，只说： "孩子长大，并加强精神;并且在沙漠，直到有一天他的表现给以色列" （一， 80 ） 。 Should we ask just when the Precursor went into the wilderness, an old tradition echoed by Paul Warnefried (Paul the Deacon), in the hymn, "Ut queant laxis", composed in honour of the saint, gives an answer hardly more definite than the statement of the Gospel: "Antra deserti teneris sub annis. . .petiit . . ."应我们要求正当前兆走进荒原，是一个古老传统的共鸣保罗warnefried （保罗执事） ，在圣歌， "当凯昂laxis "组成，在荣誉的圣，给出了一个答案，难以作出更明确的比声明的福音： " antra deserti teneris分annis … … 。 petiit … … 。 " Other writers, however, thought they knew better.其他作家，但是，自以为他们知道愈好。 For instance, St. Peter of Alexandria believed St. John was taken into the desert to escape the wrath of Herod, who, if we may believe report, was impelled by fear of losing his kingdom to seek the life of the Precursor, just as he was, later on, to seek that of the new-born Saviour.比如，圣彼得亚历山大认为，圣约翰是考虑到沙漠中，以躲避愤怒的希律，世卫组织，如果我们可以相信报告，是迫于害怕失去他的王国，以寻求生命的前兆，就象他的，后来，为了争取这对新出生的救世主。 It was added also that Herod on this account had Zachary put to death between the temple and the altar, because he had prophesied the coming of the Messias (Baron., "Annal. Apparat.", n. 53).有人补充说，也说，希律就这个帐户扎卡里以死之间的庙坛，是因为他曾经预言，未来的messias （ baron. ， " annal 。 apparat " ， 12月31日53 ） 。 These are worthless legends long since branded by St. Jerome as "apocryphorum somnia".这些都是不值钱的传说早已品牌由圣杰罗姆为" apocryphorum somnia " 。
Passing, then, with St. Luke, over a period of some thirty years, we reach what may be considered the beginning of the public ministry of St. John (see BIBLICAL CHRONOLOGY).及格，那么，圣卢克，一个时期有大约30年，我们达到什么可被视为年初公共事务部的圣约翰（见圣经年表） 。 Up to this he had led in the desert the life of an anchorite; now he comes forth to deliver his message to the world.截至今日，他已导致在沙漠中生活的一个anchorite ，现在他来了民众发表了他的讯息传送到全世界。 "In the fifteenth year of the reign of Tiberius Caesar. . .the word of the Lord was made unto John, the son of Zachary, in the desert. And he came into all the country about the Jordan, preaching" (Luke 3:1-3), clothed not in the soft garments of a courtier (Matthew 11:8; Luke 7:24), but in those "of camel's hair, and a leather girdle about his loins"; and "his meat" -- he looked as if he came neither eating nor drinking (Matthew 11:18; Luke 7:33) -- "was locusts and wild honey" (Matthew 3:4; Mark 1:6); his whole countenance, far from suggesting the idea of a reed shaken by the wind (Matthew 11:7; Luke 7:24), manifested undaunted constancy. "在15年的统治台比留撒… … 。天主圣言是祂约翰，他们儿子的扎卡里在沙漠和他来到到该国所有关于约旦等，鼓噪" （路加福音3 ： 1-3 ） ，丰衣足食，而不是在软成衣一个courtier （马太11时08分;卢克7时24分） ，但在这些"骆驼牌的头发和皮腰带对他的loins "和"他的肉" -他期待，因为如果他来都不吃或喝（马太11:18 ;卢克7时33分） -"是蝗虫和野蜂蜜" （马太3时0 4分;马克1时0 6分） ，他的整个国家进行，还远远暗示思路一苇动摇风（马太11时07分;卢克7时24分） ，表现出无畏的恒常性。 A few incredulous scoffers feigned to be scandalized: "He hath a devil" (Matthew 11:18).几个不可思议scoffers假装被scandalized ： "祂所魔鬼" （马太11:18 ） 。 Nevertheless, "Jerusalem and all Judea, and all the country about Jordan" (Matthew 3:5), drawn by his strong and winning personality, went out to him; the austerity of his life added immensely to the weight of his words; for the simple folk, he was truly a prophet (Matthew 11:9; cf. Luke 1:76, 77).不过， "耶路撒冷和犹太全，和该国所有关于约旦" （马太3时05分） ，得出他的坚强赢得了个性，走出去给他;紧缩对他的生命补充极大的重量他的话;简单的民歌，他是一个真正的先知（马太11时09分;比照卢克1:76 ， 77岁） 。 "Do penance: for the kingdom of heaven is at hand" (Matthew 3:2), such was the burden of his teaching. "做忏悔：天国的，是在手" （马太3:2 ） ，这样的负担，他的教学。 Men of all conditions flocked round him.男人的一切条件，蜂拥而至，一轮他。
Pharisees and Sadducees were there; the latter attracted perhaps by curiosity and scepticism, the former expecting possibly a word of praise for their multitudinous customs and practices, and all, probably, more anxious to see which of the rival sects the new prophet would commend than to seek instruction.法利赛和撒都该人在那里;后者吸引了，也许是由好奇心和怀疑，前预期可能还有一个词称赞其众多的习俗和惯例，以及所有可能，更急切希望看到哪一个对手支派新先知会称赞比寻求指示。 But John laid bare their hypocrisy.但约翰查摆自身的虚伪。 Drawing his similes from the surrounding scenery, and even, after the Oriental fashion, making use of a play on words (abanimbanium), he lashed their pride with this well-deserved rebuke: "Ye brood of vipers, who hath shewed you to flee from the wrath to come? Bring forth therefore fruits worthy of penance. And think not to say within yourselves, We have Abraham for our father. For I tell you that God is able of these stones to raise up children to Abraham. For now the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit, shall be cut down, and cast into the fire" (Matthew 3:7-10; Luke 3:7-9).他的绘画明喻，从周围的景色，甚至后，东方时尚，利用文字游戏（ abanimbanium ）中，他抨击了他们的自尊与这一当之无愧训斥： "叶育雏的vipers ，谁祂所shewed你逃离从愤怒到香港来？带来的成果，因此值得忏悔，并认为，不要说与自己，我们有亚伯拉罕为我们的父亲，因为我告诉你们，上帝是可以的，这些石头能筹到子女亚伯拉罕。眼下斧头是奠定到根的树，每树，所以说， doth不会产生好的水果，应削减，并投在火里" （马太3:7-10 ;路加福音3:7-9 ） 。 It was clear something had to be done.很明显，一些曾得到伸张。 The men of good will among the listeners asked: "What shall we do?"男人的良好意愿，听众问： "怎么办" ？ (Probably some were wealthy and, according to the custom of people in such circumstances, were clad in two tunics.-Josephus, "Antiq.", XVIII, v, 7). （可能有些人富裕，而根据习俗的人，在这种情况下，被包在两个tunics. -约瑟夫， " antiq " ，十八，五，七） 。 "And he answering, said to them: He that hath two coats, let him give to him that hath none; and he that hath meat, let him do in like manner" (Luke 3:11). " ，他回答，对他们说：他说，祂所两个大衣，让他给他，自取其无;他说，祂所肉，让他做喜欢的方式" （路加福音3时11分） 。 Some were publicans; on them he enjoined not to exact more than the rate of taxes fixed by law (Luke 3:13).有些人publicans ;对他们，他是受命于不准确以上的速度税收定额由法律规定（路加福音3时13分） 。 To the soldiers (probably Jewish police officers) he recommended not to do violence to any man, nor falsely to denounce anyone, and to be content with their pay (Luke 3:14).以士兵（可能是犹太警官） ，他建议不要做暴力的任何人，也不是虚假，谴责任何人，并可以在内容与他们的薪酬（路加福音3时14分） 。 In other words, he cautioned them against trusting in their national privileges, he did not countenance the tenets of any sect, nor did he advocate the forsaking of one's ordinary state of life, but faithfulness and honesty in the fulfillment of one's duties, and the humble confession of one's sins.或者换句话说，他告诫说，他们对不可信赖的，在其国家的特权，但他不赞成这个原理任何教派，也没有，他主张放弃一个人的普通的国家的生活，但忠诚和诚实在履行自己的职责，并谦卑认罪的一个人的罪过。
To confirm the good dispositions of his listeners, John baptized them in the Jordan, "saying that baptism was good, not so much to free one from certain sins [cf. St. Thomas, "Summ.确认好处置他的听众，约翰的洗礼，他们在约旦" ，并表示这洗礼情况是好的，没有那么多自由，一名来自某些罪孽[比照圣托马斯， " summ 。 Theol.", III, A. xxxviii, a. 2 and 3] as to purify the body, the soul being already cleansed from its defilements by justice" (Josephus, "Antiq.", XVIII, vii). theol " ，三，甲三十八，甲2 ， 3 ] ，以净化身体，灵魂已被清洗，从它的污秽由司法" （约瑟夫， " antiq " ，十八，七） 。 This feature of his ministry, more than anything else, attracted public attention to such an extent that he was surnamed "the Baptist" (ie Baptizer) even during his lifetime (by Christ, Matthew 11:11; by his own disciples, Luke 7:20; by Herod, Matthew 14:2; by Herodias, Matthew 14:3).这篇专题他的部，比任何事情都重要，吸引了公众的注意力到这样的程度，他是姓"浸会" （即baptizer ） ，甚至在他的一生中（基督，马太11:11 ;由他自己的弟子，卢克七日： 20 ;由希律，马修14时02分;由herodias ，马修14:3 ） 。 Still his right to baptize was questioned by some (John 1:25); the Pharisees and the lawyers refused to comply with this ceremony, on the plea that baptism, as a preparation for the kingdom of God, was connected only with the Messias (Ezekiel 36:25; Zechariah 13:1, etc.), Elias, and the prophet spoken of in Deuteronomy 18:15.还有他的权利baptize有人质疑一些（约翰25 ） ;法利和律师拒绝遵守这个仪式上，就呼吁洗礼，作为一个准备为神的国度，是连接不仅与messias （以西结36:25 ; zechariah十三等） ，爱丽丝，和先知发言的，在申命记18:15 。 John's reply was that he was Divinely "sent to baptize with water" (John 1:33); to this, later on, our Saviour bore testimony, when, in answer to the Pharisees trying to ensnare him, he implicitly declared that John's baptism was from heaven (Mark 11:30).约翰的答复是，他是神圣的"送baptize水" （约翰福音1时33分） ，这一点，后来，我们的救主足以印证时，在回答法利试图ensnare他时，他含蓄地宣布约翰的洗礼是从天上（标记11:30 ） 。 Whilst baptizing, John, lest the people might think "that perhaps he might be the Christ" (Luke 3:15), did not fail to insist that his was only a forerunner's mission: "I indeed baptize you with water; but there shall come one mightier than I, the latchet of whose shoes I am not worthy to loose: he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand and he will purge his floor; and will gather the wheat into his barn, but the chaff he will burn with unquenchable fire" (Luke 3:16, 17).虽然洗礼，约翰，以免人们可能想到" ，这也许是他可能基督受难记" （路3:15 ） ，没有忘记坚持说，他只是一个先行者的使命： "我的确baptize你与水，但有应今后一个mightier比我， latchet谁的鞋，我不值得松散：他应baptize你与圣灵与火：谁的范是在他手上，他将整肃他的楼，并会搜集小麦进他的谷仓，但箔条他将烧伤永火" （路3:16 ， 17 ） 。 Whatever John may have meant by this baptism "with fire", he, at all events, in this declaration clearly defined his relation to the One to come.无论约翰可能意味着这个洗礼"玩火" ，他在所有比赛中，本宣言中明确界定他的关系，将其中的后头。 Here it will not be amiss to touch on the scene of the Precursor's ministry.在这里，它不会被不当碰触现场先导的内政部。 The locality should be sought in that part of the Jordan valley (Luke 3:3) which is called the desert (Mark 1:4).地方应当寻求在这一地区的约旦河谷（路加福音3时03分） ，这是被称为沙漠（马克1:4 ） 。 Two places are mentioned in the Fourth Gospel in this connection: Bethania (John 1:28) and Ennon (AV Ænon, John 3:23).两地都提到，在第四福音，在这方面： bethania （约翰1时28分）和ennon （视听ænon ，约翰3点23分） 。 As to Bethania, the reading Bethabara, first given by Origen, should be discarded; but the Alexandrine scholar perhaps was less wrong in suggesting the other reading, Bethara, possibly a Greek form of Betharan; at any rate, the site in question must be looked for "beyond the Jordan" (John 1:28).至于bethania ，读bethabara ，首先给予的渊源，应该抛弃，但亚历山大的学者，也许是错的情况比较少，在暗示对方读， bethara ，可能是一个希腊的形式betharan ;无论如何，该网站就必须是寻找"超越乔丹" （约翰福音1时28分） 。 The second place, Ennon, "near Salim" (John 3:23), the extreme northern point marked in the Madaba mosaic map, is described in Eusebius's "Onomasticon" as being eight miles south of Scythopolis (Beisan), and should be sought probably at Ed-Deir or El-Ftur, a short distance from the Jordan (Lagrange, in "Revue Biblique", IV, 1895, pp. 502-05).第二， ennon ， "近萨利姆" （约翰福音3时23分） ，极端北部点标记在马达巴马赛克地图，是描述在尤西比乌斯的" onomasticon "视为8英里南部锡索波利斯（ beisan ） ，并应设法可能是在海关- deir或埃及ftur ，很短的距离，从约旦（拉格朗日，在" biblique杂志" ，四， 1895年，页502-05 ） 。 Moreover, a long-standing tradition, traced back to AD 333, associates the activity of the Precursor, particularly the Baptism of the Lord, with the neighbourhood of Deir Mar-Yuhanna (Qasr el-Yehud).此外，有长期的传统，可追溯至公元333个，联营活动的前兆，尤其是洗礼主，与邻里的deir三月- yuhanna （乌姆卡斯尔埃及yehud ） 。
The Precursor had been preaching and baptizing for some time (just how long is not known), when Jesus came from Galilee to the Jordan, to be baptized by him.前驱体已的说教和洗礼一段时间后（只多久不知道） ，当耶稣来自加利利向约旦，以受洗，由他来决定。 Why, it might be asked, should He "who did no sin" (1 Peter 2:22) seek John's "baptism of penance for the remission of sins" (Luke 3:3)?因此，它可能会有人问，要他" ，他们却没有罪过" （ 1彼得2时22分）向约翰的"洗礼忏悔，为使罪得赦" （路加福音3时03分） ？ The Fathers of the Church answer very appropriately that this was the occasion preordained by the Father when Jesus should be manifested to the world as the Son of God; then again, by submitting to it, Jesus sanctioned the baptism of John.教会的神父们的答案很恰当地说，这是一次钦点父亲时，耶稣应体现以世界作为上帝的儿子，然后再通过提交给它的，耶稣制裁洗礼约翰。 "But John stayed him, saying: I ought to be baptized by thee, and comest thou to me?" "不过，曾住过他说：我应该得到洗礼的你，伦理学你给我" ？ (Matthew 3:14). （马太3时14分） 。 These words, implying, as they do, that John knew Jesus, are in seeming conflict with a later declaration of John recorded in the Fourth Gospel: "I knew him not" (John 1:33).上面这些话，暗示，因为他们这样做，即约翰知道耶稣，是在看似冲突，稍后宣言约翰记录在第四福音： "我知道，他不要" （约翰福音1时33分） 。 Most interpreters take it that the Precursor had some intimation of Jesus being the Messias: they assign this as the reason why John at first refused to baptize him; but the heavenly manifestation had, a few moments later, changed this intimation into perfect knowledge.最口译员是否可以认为前兆有一些暗示耶稣被messias ：他们指派以此为理由，约翰起初拒绝baptize了他，但天朝体现了，几分钟后，改变了这种暗示成完美的知识。 "And Jesus answering, said to him: Suffer it to be so now. For so it becometh us to fulfil all justice. Then he suffered him. And Jesus being baptized, forthwith came out of the water: and lo, the heavens were opened to him. . .And, behold, a voice from heaven, saying: This is my beloved Son, in whom I am well pleased" (Matthew 3:15-17). "耶稣回答，对他说：受苦它成为现在都是如此。那么它becometh我们能够履行所有正义的，那么，他遭受了他。耶稣被洗，随即出来的水：卢，老天爷已启用他的… … 。和，你看，从天上有声音说：这是我心爱的儿子，在人，我很高兴" （马太3:15-17 ） 。
After this baptism, while Jesus was preaching through the towns of Galilee, going into Judea only occasionally for the feast days, John continued his ministry in the valley of the Jordan.经过这次洗礼，而耶稣的说教，通过城镇的加利利，进入朱迪亚只是偶尔为盛宴天，约翰继续他的部在山谷中的约旦。 It was at this time that "the Jews sent from Jerusalem priests and Levites to him, to ask him: Who are thou? And he confessed, and did not deny: and he confessed: I am not the Christ. And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No. They said, therefore, unto him: Who are thou, that we may give an answer to them that sent us? What sayest thou of thyself? He said: I am the voice of one crying in the wilderness, make straight the way of the Lord, as said the prophet Isaias" (John 1:19-23).这是在这个时候说： "犹太人送往耶路撒冷祭司和利给他，问他：谁是你吗？和他交代，但并没有否认：他供认：我不是基督，并问他：怎么办？艺术あ埃利亚斯？他说：我不是。艺术你的先知呢，他回答说：号他们说，因此，祂说：谁是你，我们可以给一个答案向他们表示，给我们送来了吗？什么sayest你的你自己吗？他说：我的声音一喊，在荒无人烟的戈壁滩上，使直路的主，说先知伊萨亚斯罗" （约翰福音1:19-23 ） 。 John denied he was Elias, whom the Jews were looking for (Matthew 17:10; Mark 9:10).约翰否认他是埃利亚斯，其中犹太人寻找（马太17:10 ;马克9时10分） 。 Nor did Jesus admit it, though His words to His disciples at first sight seem to point that way; "Elias indeed shall come, and restore all things. But I say to you, that Elias is already come" (Matthew 17:11; Mark 9:11-12).也没有耶稣的承认，虽然他的话，以他的弟子乍看起来似乎一点办法; "爱丽丝，的确应来了，恢复所有的东西，但我告诉你，这是埃利亚斯已经来了" （马太17:11 ;马克9:11-12 ） 。 St. Matthew notes "the disciples understood, that he had spoken to them of John the Baptist" (Matthew 17:13).圣马太笔记"弟子理解，即他进行了交谈，他们施洗约翰" （马太17时13分） 。 This was equal to saying, "Elias is not to come in the flesh."这等于说， "爱丽丝，是不来，在肉体" 。 But, in speaking of John before the multitude, Jesus made it plain that he called John Elias figuratively: "If you will receive it, he is Elias that is to come. He that hath ears to hear, let him hear" (Matthew 11:14, 15).但是，在谈到美国前千头万绪，耶稣已清楚表明，他所谓的约翰埃利亚斯形象地说： "如果你将得到它，他是爱丽丝，那就是来，他说，祂所耳朵听，让他听到" （马太11日： 14 ， 15 ） 。 This had been anticipated by the angel when, announcing John's birth to Zachary, he foretold that the child would go before the Lord "in the spirit and power of Elias" (Luke 1:17).这已预期由天使时，宣布约翰的诞生扎卡里，他预言说，孩子转到主面前" ，在精神和力量的爱丽丝" （路加福音1时17分） 。 "The next day, John saw Jesus coming to him and he saith: Behold the Lamb of God, behold him who taketh away the sin of the world. This is he of whom I said: After me there cometh a man, who is preferred before me: because he was before me. . .that he may be made manifest in Israel, therefore am I come baptizing with water.. ..And I knew him not; but he who sent me to baptize with water, said to me: He upon whom thou shalt see the Spirit descending, and remaining upon him, he it is that baptizeth with the Holy Ghost. And I saw, and I gave testimony, that this is the Son of God" (John 1:20-34). "次日，约翰看见耶稣来到他和他仰：看哪，神的羔羊，看顾他，他们去掉了罪恶的世界，这是他的人，我说：在我之后还有人来了一名男子，他是首选以前我说：因为他是我面前… … 。表示，他可能会被体现在以色列，因此，我是来与洗礼水.. ..我知道他不会，但他的人送我去baptize水，我说： ：他的人后，你看不到精神降，其余经他时，他那就是baptizeth与圣灵，而且我看到了，我给作证，这是上帝的儿子" （约翰福音1:20-34 ） 。
Among the many listeners flocking to St. John, some, more deeply touched by his doctrine, stayed with him, thus forming, as around other famous doctors of the law, a group of disciples.在众多听众前往圣约翰，一些人来说，更深深打动了他的学说，只是停留在他的，从而形成了，因为周围的其他著名的医生，律师，一组弟子。 These he exhorted to fast (Mark 2:18), these he taught special forms of prayer (Luke 5:33; 11:1).这些他嘱咐，以快速（马克2时18分） ，但这些，他教的特殊形式的祷告（路加福音5时33分; 11时01分） 。 Their number, according to the pseudo-Clementine literature, reached thirty (Hom. ii, 23).他们的人数，据伪克莱门泰文学，已达三十（ hom.二， 23 ） 。 Among them was Andrew of Bethsaida of Galilee (John 1:44).他们当中有安德鲁bethsaida加利利（约翰1时44分） 。 One day, as Jesus was standing in the distance, John, pointed Him out, repeated his previous declaration: "Behold the Lamb of God".一天，因为耶稣是站在远处，约翰指出，他出去，重复他以前的声明说： "看在上帝的羔羊" 。 Then Andrew, with another disciple of John, hearing this, followed Jesus (John 1:36-38).随后，郑家富，与另一大弟子约翰考察，听取了这一点，其次是耶稣（约翰福音1:36-38 ） 。 The account of the calling of Andrew and Simon differs materially from that found in St. Matthew, St. Mark, and St. Luke; yet it should be noticed that St. Luke, in particular, so narrates the meeting of the two brothers with the Saviour, as to let us infer they already knew Him.该帐户的呼唤安德鲁西蒙不同于重大发现，在圣马太，圣马克，圣卢克，但应该看到，圣卢克，尤其是这么叙述会议的两兄弟同救世主，让我们可以推断，他们已经知道了他。 Now, on the other hand, since the Fourth Evangelist does not say that Andrew and his companions forthwith left their business to devote themselves exclusively to the Gospel or its preparation, there is clearly no absolute discordance between the narration of the first three Gospels and that of St. John.现在，在另一方面，自第四次传道者并不认为安德鲁和他的同伴们随即离开了他们的生意，以专门致力于福音或其准备，有明确，没有绝对的不一致之间的叙事的头三个福音，并圣约翰。
The Precursor, after the lapse of several months, again appears on the scene, and he is still preaching and baptizing on the banks of the Jordan (John 3:23).前驱后，事隔数月，再次出现在现场，而他仍是说教和洗礼对银行的约旦（约翰3点23分） 。 Jesus, in the meantime, had gathered about Himself a following of disciples, and He came "into the land of Judea: and there He abode with them, and baptized" (John 3:22), -- "though Jesus himself did not baptize, but his disciples" (John 4:2).耶稣，在此期间，收集了关于自己是一个以下的弟子，他来到"写入土地的朱迪亚：有他的居留权和他们受洗" （约翰福音3时22分） ， -"虽然耶稣自己没有baptize ，但他的弟子" （约翰4时02分） 。 -- "There arose a question between some of John's disciples and the Jews [the best Greek texts have "a Jew"] concerning purification" (John 3:25), that is to say, as is suggested by the context, concerning the relative value of both baptisms. -" ，因而产生了一个问题之间的一些约翰的门徒和犹太人[最佳希腊文本有一个"犹太人" ]关于净化" （约翰福音3时2 5分） ，这就是说，因为是由背景下，有关相对价值都受洗仪式。 The disciples of John came to him: "Rabbi, he that was with thee beyond the Jordan, to whom thou gavest testimony, behold he baptizeth, and all men come to him" (John 3:26-27).门徒约翰前来对他说： "拉比，他说，是与祢超出了约旦，向谁你了我们的证词，看顾他baptizeth ，和所有男人来向他" （约翰福音3:26-27 ） 。 They undoubtedly meant that Jesus should give way to John who had recommended Him, and that, by baptizing, He was encroaching upon the rights of John.无可否认，他们的意思是说，耶稣应让路给约翰曾推荐他，并说，通过洗礼，他被侵害的权利，约翰。 "John answered and said: A man cannot receive anything, unless it be given him from heaven. You yourselves do bear me witness, that I said, I am not Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, who standeth and heareth him, rejoiceth with joy because of the bridegroom's voice. This my joy, therefore, is fulfilled. He must increase, but I must decrease. He that cometh from above, is above all. He that is of the earth, of the earth he is, and of the earth he speaketh. He that cometh from heaven, is above all. And what he hath seen and heard, that he testifieth. . ." "约翰回答，并说：一个人不能得到任何东西，除非它让他从天堂你们自己做负我的证人，我说，我不是救世主，但我以前发出的，他说，祂所新娘是新郎：但朋友的新郎，谁standeth和聴他， rejoiceth与喜悦，因为新郎的声音，这我的快乐，因此，这是履行了，他必须增加，但我一定要降低，他说，人来了，从以上，是大于一切，高于一切，他认为是整个地球，对地球，他就是和地球他出来，他说，人来了，从天上，大于一切，高于一切，什么祂所看到和听到的，他testifieth … … 。 " (John 3:27-36). （约翰福音3:27-36 ） 。
The above narration recalls the fact before mentioned (John 1:28), that part of the Baptist's ministry was exercised in Perea: Ennon, another scene of his labours, was within the borders of Galilee; both Perea and Galilee made up the tetrarchy of Herod Antipas.上述叙事回忆事实面前提及（约翰1时28分） ，这部分的浸信会的财政部行使perea ： ennon ，另一幅景象，他的劳动，是内部边界的加利利;都perea和加利利弥补了tetrarchy的希律antipas 。 This prince, a son worthy of his father Herod the Great, had married, likely for political reasons, the daughter of Aretas, king of the Nabathaeans.这王子，一个儿子无愧于他的父亲希律伟大的，有已婚，有可能为政治上的原因，女儿aretas ，国王的nabathaeans 。 But on a visit to Rome, he fell in love with his niece Herodias, the wife of his half-brother Philip (son of the younger Mariamne), and induced her to come on to Galilee.但在访问罗马，他迷上他的侄女herodias ，妻子对他的同父异母的弟弟弘（儿子的年轻mariamne ） ，并诱导她来上加利利。 When and where the Precursor met Herod, we are not told, but from the synoptic Gospels we learn that John dared to rebuke the tetrarch for his evil deeds, especially his public adultery.何时，何地会见前兆希律，没有告诉我们，但是，从天气福音，我们知道，约翰不敢训斥了tetrarch为他的恶行，尤其是他的公共奸淫。 Herod, swayed by Herodias, did not allow the unwelcome reprover to go unpunished: he "sent and apprehended John and bound him in prison".希律，不徇私情herodias ，不容许不受欢迎reprover去惩罚：他" ，并发出逮捕约翰和约束，他在监狱" 。 Josephus tell us quite another story, containing perhaps also an element of truth.约瑟夫告诉我们另一个故事，其中载有或许也是一个因素的真理。 "As great crowds clustered around John, Herod became afraid lest the Baptist should abuse his moral authority over them to incite them to rebellion, as they would do anything at his bidding; therefore he thought it wiser, so as to prevent possible happenings, to take away the dangerous preacher. . .and he imprisoned him in the fortress of Machaerus" (Antiq., XVIII, v, 2). "作为伟大的人群围绕着约翰，希律成了害怕，以免浸会被滥用，他的道德权威，超过他们，煽动叛乱，因为他们做任何事，在他的投标，因此，他认为更明智的，以防止可能发生的情形，以采取远离危险的布道者… … 。他被囚禁在他的堡垒machaerus " （ antiq. ，十八，五， 2 ） 。 Whatever may have been the chief motive of the tetrarch's policy, it is certain that Herodias nourished a bitter hatred against John: "She laid snares for him: and was desirous to put him to death" (Mark 6:19).无论可能已被行政动机的tetrarch的政策，可以肯定的是， herodias滋养同仇敌忾，对约翰说： "她奠定了圈套，为他：并希望把他的死" （马克6时19分） 。 Although Herod first shared her desire, yet "he feared the people: because they esteemed him as a prophet" (Matthew 14:5).虽然希律首先赞同她的欲望， "但他当时担心的人：因为他们尊敬的，他是一个先知" （马太14时05分） 。 After some time this resentment on Herod's part seems to have abated, for, according to Mark 6:19-20, he heard John willingly and did many things at his suggestion.经过一段时间的不满，这对希律王的部分似乎已有所减缓，因为，根据马克6:19-20 ，他听到约翰心甘情愿地做很多事情，在他的建议。
John, in his fetters, was attended by some of his disciples, who kept him in touch with the events of the day.约翰，在他的脚镣，出席他的一些弟子，他们把他接触到的事件与日俱增。 He thus learned of the wonders wrought by Jesus.因此，他了解到这一奇观造成的耶稣。 At this point it cannot be supposed that John's faith wavered in the least.在这一点上我们不能假定约翰的信念动摇，在最不发达国家。 Some of his disciples, however, would not be convinced by his words that Jesus was the Messias.他的一些弟子，但不会信服他的话，耶稣是messias 。 Accordingly, he sent them to Jesus, bidding them say: "John the Baptist hath sent us to thee, saying: Art thou he that art to come; or look we for another? (And in that same hour, he cured many of their [the people's] diseases, and hurts, and evil spirits; and to many that were blind he gave sight.) And answering, he said to them: Go and relate to John what you have heard and seen: the blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise again, to the poor the gospel is preached: and blessed is he whosoever shall not be scandalized in me" (Luke 7:20-23; Matthew 11:3-6).因此，他派他们去耶稣，他们竞标说： "施洗约翰差遣了，我们向你献上，说：你的艺术，他认为艺术来;或期待，我们再？ （以及在同一时间，他治好了他们的许多[人民]疾病，伤害，并邪灵，以及许多人失明了，他看见） ，并回答了，他对他们说：去，并涉及到约翰什么，你所听到的和看到的：盲人见，跛脚步行，麻风病人是干净，聋哑人听不到，死亡的再次攀升，给穷人福音宣扬的是：和有福了，是他何人，不得scandalized在我" （路加福音7:20-23 ;马修11时03分- 6 ） 。 How this interview affected John's disciples, we do not know; but we do know the encomium it occasioned of John from the lips of Jesus: "And when the messengers of John were departed, he began to speak to the multitudes concerning John. What went ye out into the desert to see? A reed shaken with the wind?"如何面试受约翰的门徒，我们不知道，但我们知道encomium它的情况，约翰从嘴唇耶稣说： "当使徒约翰的人离开后，他开始发言，向众多有关约翰。了什么叶到沙漠见到的情况？芦苇动摇同风" ？ All knew full well why John was in prison, and that in his captivity he was more than ever the undaunted champion of truth and virtue.一切完全知道为什么约翰在监狱，并在他的囚禁，他比以往更无畏的冠军真理和美德。 - "But what went you out to see? A man clothed in soft garments? Behold they that are in costly apparel, and live delicately, are in the houses of kings. But what went you out to see? A prophet? Yea, I say to you, and more than a prophet. This is he of whom it is written: Behold, I send my angel before thy face, who shall prepare thy way before thee. For I say to you: Amongst those that are born of women, there is not a greater prophet than John the Baptist" (Luke 7:24-28). -" ，但什么地方你看呢？一名男子穿着软服装？看哪，他们是在昂贵的服装和生活精致，是在房子的国王，但究竟去了，你看呢？先知？推倒的，我你们说， 30多先知，这是他的人是这样写到：看哪，我送我的天使之前，你的脸，谁应编写你的，然后你，因为我对你们说：其中包括那些出生的妇女，还没有一个更大的先知比施洗约翰" （路7:24-28 ） 。 And continuing, Jesus pointed out the inconsistency of the world in its opinions both of himself and his precursor: "John the Baptist came neither eating bread nor drinking wine; and you say: He hath a devil. The Son of man is coming eating and drinking: and you say: Behold a man that is a glutton and a drinker of wine, a friend of publicans and sinners. And wisdom is justified by all her children" (Luke 7:33-35).并继续进行，耶稣指出不一致的，世界在自己的意见都对自己和自己的前兆： "施洗约翰来到既不边吃着面包，也没有饮酒;你说：他祂所一个恶魔。人子来吃饭饮水：和你说：看一个男人，是一个glutton和饮葡萄酒，有一位朋友publicans和罪人。和智慧，是有正当理由的所有孩子" （路7:33-35 ） 。 St. John languished probably for some time in the fortress of Machaerus; but the ire of Herodias, unlike that of Herod, never abated: she watched her chance.圣约翰冷落大概有一段时间在堡垒machaerus但激怒herodias ，不像是被希律，从来没有减退：她看过她的机会。 It came at the birthday feast which Herod, after Roman fashion, gave to the "princes, and tribunes, and chief men of Galilee. And when the daughter of the same Herodias [Josephus gives her name: Salome] had come in, and had danced, and pleased Herod and them that were at table with him, the king said to the damsel: Ask of me what thou wilt, and I will give it thee. . .Who when she was gone out, said to her mother, what shall I ask? But she said: The head of John the Baptist. And when she was come in immediately with haste to the king, she asked, saying: I will that forthwith thou give me in a dish, the head of John the Baptist. And the king