The Gospel According to John is the fourth book of the New Testament of the Bible.福音据约翰是第四本书的新约圣经的圣经。 In style, language, and content, it differs dramatically from the Gospels of Matthew, Mark, and Luke - called the synoptic Gospels.在风格，语言和内容，它不同于大幅福音马太，马克，路加-所谓的天气福音。 Unlike these Gospels, the fourth Gospel opens with a philosophical prologue (John 1:1 - 18). It identifies the Logos, or Word, with Christ and introduces the themes to be developed in the Gospel.这些不同的福音，第四福音开放与哲学的序幕（约翰1时01 -1 8） 。它确定了标志，或W ord，与基督，并介绍了主题，以发展在福音。 Further comparisons show that the synoptic Gospels describe the ministry of Christ mainly in Galilee, with reference to only one Passover; but John situates most of the events in Judea and refers to three Passovers.进一步比较表明，该天气福音描述部基督的，主要是在加利利，参考上只有一个逾越节;约翰situates ，但大部分的活动在朱迪亚和指三passovers 。
Thus it is from John's Gospel that one concludes that Jesus' ministry lasted 3 years. In the synoptic Gospels, parables are Jesus' vehicle for teaching; in John, long discourses are used. 因此，它是由约翰的福音之一，得出结论认为，耶稣部历时三年，在天气福音，比喻是耶稣的车辆为教学;约翰福音，只要论述，是用。 Although John omits significant events such as the Temptation of Christ and the Transfiguration, he relates a number of events in Jesus' life not found in the synoptic Gospels.虽然约翰忽略了显着的活动，如诱惑，基督和变形，他涉及的一些活动在耶稣的生活没有发现在天气福音。
By the time the fourth Gospel was written, in the latter half of the 1st century, Christianity had shifted from Jerusalem to the Aegean world.由时间的第四福音写，在下半年的第一世纪，基督教已转向从耶路撒冷到爱琴海世界。 The thought of the day was directed more to universal truths than to historical facts.思想一天是针对更普遍的真理，比历史事实。 With the development of Gnosticism, the idea of the spirit was stressed, and the idea of the material was deemphasized. Weaving into his message concepts like truth, light, life, spirit, and word, John aimed to teach that God's eternal truth had become incarnated for the Salvation of humankind in events that happened once for all. He could not overlook historical events because he believed that in Christ the eternal had become flesh and dwelt among humankind.与发展的诺斯底主义，思想的精神，有人强调，和的思想，物质是deemphasized 。 织布，印染到他的讯息的概念一样，真理，重量轻，生活，精神和Word中，约翰旨在教导上帝的永恒的真理，已成为体现为救赎人类在事件发生后，所有他不能忽视的历史事件，因为他相信，在基督里的永恒已成为血肉和花之间的人类。 For John, the true meaning of the eternal could only be understood through the Revelation of God in the historical person Jesus Christ.为约翰，真正意义的永恒的，只能被理解，透过上帝的启示，在历史的人耶稣基督。
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Douglas Ezell道格拉斯ezell
Bibliography
参考书目
CH Dodd, The
Interpretation of the Fourth Gospel (1960); WF Howard, Christianity According to
St. John (1943); EF Scott, The Fourth Gospel (1930); WH Thomas, The Apostle John
(1984).的CH多德，解释第四福音（ 1960年） ;白表霍华德，基督教据圣约翰（ 1943 ） ;外汇基金的斯科特，第四福音（ 1930年）
;褔利托马斯，使徒约翰（ 1984年） 。
The genuineness of this Gospel, ie, the fact that the apostle John was its author, is beyond all reasonable doubt.真实性，这福音，即一个事实，就是使徒约翰是它的作者，是超越一切合理怀疑。 In recent times, from about 1820, many attempts have been made to impugn its genuineness, but without success.在最近的时代，从大约1820年，许多企图已经作出，打击其真实性，但未获成功。 The design of John in writing this Gospel is stated by himself (John 20:31).设计约翰在写这本福音是说明，由他本人（约翰20时31分） 。 It was at one time supposed that he wrote for the purpose of supplying the omissions of the synoptical, ie, of the first three, Gospels, but there is no evidence for this.这是在同一时间假定他写道：为目的的供应遗漏的提要，即对第一次三，福音，但目前并没有证据显示这一点。 "There is here no history of Jesus and his teaching after the manner of the other evangelists. But there is in historical form a representation of the Christian faith in relation to the person of Christ as its central point; and in this representation there is a picture on the one hand of the antagonism of the world to the truth revealed in him, and on the other of the spiritual blessedness of the few who yield themselves to him as the Light of life" (Reuss). “有没有在这里的历史，耶稣和他的教学方式后，至于其他的福音，但有在历史形成的代表性基督教信仰在有关的人以基督为它的中央点;并在这方面的代表是有图片上，一方面对对立的世界，以真理透露，在他，以及对其他的精神幸福的少数高产自己谁对他作为轻生活“ （ reuss ） 。
After the prologue (1:1-5), the historical part of the book begins with verse 6, and consists of two parts.之后的序幕（ 1:1-5 ） ，历史的一部分，这本书开始，与诗六，由两部份组成。 The first part (1: 6-ch. 12) contains the history of our Lord's public ministry from the time of his introduction to it by John the Baptist to its close.第一部分（ 1 ： 6路。 12 ）包含的历史，我们的主的公共事务部从的时候，他介绍给它的施洗约翰其关闭。 The second part (ch. 13-21) presents our Lord in the retirement of private life and in his intercourse with his immediate followers (13-17), and gives an account of his sufferings and of his appearances to the disciples after his resurrection (18-21).第二部分（ ch. 13-21 ）介绍了我们的主在退休的私人生活和他的交往与立即将他的追随者（ 13-17 ） ，并给出了一个帐户，他的痛苦和他的露面，向弟子后，他的复活（ 18-21 ） 。 The peculiarities of this Gospel are the place it gives (1) to the mystical relation of the Son to the Father, and (2) of the Redeemer to believers; (3) the announcement of the Holy Ghost as the Comforter; (4) the prominence given to love as an element in the Christian character.的特殊性，这是福音的地方，它给（ 1 ）神秘的关系，儿子向父亲，和（ 2 ）的救赎，以信徒; （ 3 ）宣布圣灵作为抚慰; （ 4 ）突出以爱作为一个元素，在基督教的性格。 It was obviously addressed primarily to Christians.它显然是处理的主要是基督徒。 It was probably written at Ephesus, which, after the destruction of Jerusalem (AD 70), became the centre of Christian life and activity in the East, about AD 90.它可能是写在以弗所，其中，后销毁耶路撒冷（广告70 ） ，成为该中心的基督徒的生活和活动都在东部地区，有关广告90 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time.在那里，他听到宣布， “看哪上帝的羔羊” ，随即，就邀请耶稣，成为弟子和跻身他的追随者（约翰1时36分， 37岁） ，为一段时间。 He and his brother then returned to their former avocation, for how long is uncertain.他和他的兄弟，然后返回其前avocation ，是多久的不确定性。 Jesus again called them (Matt. 4: 21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples.耶稣再次呼吁他们（ matt. 4 ： 21个;路加福音5:1-11 ） ，而现在他们离开所有的和永久的重视自己的公司他的弟子。 He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3).他成为其中的内心圆（马克5时37分;马特。 17时01分; 26:37 ;马克13时03分） 。 He was the disciple whom Jesus loved.他是耶稣的门徒，其中被爱。 In zeal and intensity of character he was a "Boanerges" (Mark 3:17).在热情和强度的性格，他是一个“ boanerges ” （马克3时17分） 。 This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, 54).本着这种精神，一次又一次爆发（ matt. 20:20-24 ;马克10:35-41 ;路加福音9时49分， 54岁） 。 At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15).在背叛他和彼得追随基督远方的小康，而其他betake自己草率的飞行（约翰18时15分） 。 At the trial he follows Christ into the council chamber, and thence to the praetorium (18:16, 19, 28) and to the place of crucifixion (19:26, 27).在审讯中，他如下基督到安理会会议厅，再以praetorium （ 18时16分， 19 ， 28 ）和地方在十字架上（ 19时26分， 27 ） 。
To him and Peter, Mary first conveys tidings of the resurrection (20:2), and they are the first to go and see what her strange words mean.他和彼得，玛丽首先传达福音的复活（ 20时02分） ，它们都是首次去看看她的奇怪的话的意思。 After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (21:1, 7).复活之后，他和彼得再次返回到海上的加利利湖，那里的主揭示了自己向他们（ 21时01分， 7 ） 。 We find Peter and John frequently after this together (Acts 3:1; 4: 13).我们发现彼得和约翰频繁后，这一起（ 3:1行为; 4 ： 13 ） 。 John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9).约翰显然仍是在耶路撒冷，作为领导人，教会有（ 15时06分行为; GAL的。 2时09分） 。 His subsequent history is unrecorded.他随后的历史是无。 He was not there, however, at the time of Paul's last visit (Acts 21:15-40).他是不存在，然而，在时间，保罗的最后一次访华（行为21:15-40 ） 。 He appears to have retired to Ephesus, but at what time is unknown.他似乎已经退休，到以弗所，但在什么时候是未知之数。 The seven churches of Asia were the objects of his special care (Rev. 1:11).七个教会的亚洲的对象，他特别的照顾（启示录1时11分） 。 He suffered under persecution, and was banished to Patmos (1:9); whence he again returned to Ephesus, where he died, probably about AD 98, having outlived all or nearly all the friends and companions even of his maturer years.他遭受迫害，被流放到帕特莫斯（ 1时09分） ; whence他再次回到以弗所，在那里他死了，可能是关于广告98 ，有outlived所有或几乎所有的朋友和同伴，甚至他的成熟年。 There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.有很多有趣的传统，对于约翰在他的住所在以弗所，但这些不能自称的性格历史的真相。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
This subject will be considered under the following heads:这一主题将被视为根据以下元首：
I. Contents and Scheme of the Gospel;一，内容和计划的福音;
II.二。 Distinctive Peculiarities;鲜明的特殊性;
III.三。 Authorship;作者;
IV.四。 Circumstances of the Composition;的情况下组成;
V. Critical Questions Concerning the Text;五，关键问题有关的文字;
VI.六。 Historical Genuineness;历史的真实性;
VII.七。 Object and Importance.对象和重要性。
I. CONTENTS AND SCHEME OF THE GOSPEL一，内容和计划的福音
According to the traditional order, the Gospel of St. John occupies the last place among the four canonical Gospels.按照传统秩序，福音圣约翰占有的最后的地方，其中4典型福音。 Although in many of the ancient copies this Gospel was, on account of the Apostolic dignity of the author inserted immediately after or even before the Gospel of St. Matthew, the position it occupies today was from the beginning the most usual and the most approved.虽然在许多的古代副本，这是福音，对帐户的使徒的尊严，作者插入后，立即或什至之前的福音圣马太，它所占领的立场，今天是从一开始就最通常和最核准。 As regards its contents, the Gospel of St. John is a narrative of the life of Jesus from His baptism to His Resurrection and His manifestation of Himself in the midst of His disciples.至于其内容，福音圣约翰是一个叙事的生命，耶稣从他的洗礼，以他的复活和他的表现，自己在中他的弟子。 The chronicle falls naturally into four sections:纪事属于自然分为四个部分：
the prologue (i, 1-18), containing what is in a sense a brief epitome of the whole Gospel in the doctrine of the Incarnation of the Eternal Word;序幕（一， 1月18日） ，其中载有什么在某种意义上是短暂的缩影，整个福音的教义的化身，永恒的字;
the first part (i, 19-xii, 50), which recounts the public life of Jesus from His baptism to the eve of His Passion,第一部分（一， 19 - 12 ， 50 ） ，重新公共生活耶稣从他的洗礼，以前夕，他的激情，
the second part (xiii-xxi, 23), which relates the history of the Passion and Resurrection of the Saviour;第二部分（十三-二十一，二十三） ，内容涉及历史的激情与复活的救主;
a short epilogue (xxi, 23-25), referring to the great mass of the Saviour's words and works which are not recorded in the Gospel.短期尾声（ 21 ， 23-25 ） ，指的伟大大规模的救世主的话，工程不记录在福音。
When we come to consider the arrangement of matter by the Evangelist, we find that it follows the historical order of events, as is evident from the above analysis.当我们来考虑安排，此事由传播者，我们发现它如下的历史事件顺序，是明显的从上述分析。 But the author displays in addition a special concern to determine exactly the time of the occurrence and the connection of the various events fitted into this chronological framework.但作者显示，除了特别关注，以确定准确的时间发生，且连接的各种活动，装到这个顺序框架。 This is apparent at the very beginning of his narrative when, as though in a diary he chronicles the circumstances attendant on the beginning of the Saviour's public ministry, with four successive definite indications of the time (i, 29, 35, 43, ii, 1).这是明显在开始他的叙述时，虽然在日记中记录了他的情况，服务员就开始救世主的公共事务部，与连续4明确的迹象显示，时间， （我29 ， 35 ， 43 ，二， 1 ） 。 He lays special emphasis on the first miracles: "This beginning of miracles did Jesus in Cana of Galilee" (ii, 11), and "This is again the second miracle that Jesus did, when he was come out of Judea into Galilee" (iv, 54).他规定，特别着重于对第一的奇迹： “这个奇迹的开始，耶稣在加利利的迦南” （第二组， 11人） ，和“这又是第二个奇迹耶稣，当他走出来的朱迪亚加利利” （四， 54岁） 。 Finally, he refers repeatedly throughout to the great religious and national festivals of the Jews for the purpose of indicating the exact historical sequence of the facts related (ii, 13; v, 1; vi, 4; vii, 2; x, 22; xii, 1, xiii, 1).最后，他是指在整个多次向伟大的宗教和民族节日的犹太人为目的的，显示的确切历史序列有关的事实（二， 13人;五，一;六，四;第七， 2 ; X的22条;十二，一，第十三， 1 ） 。
All the early and the majority of modern exegetes are quite justified, therefore, in taking this strictly chronological arrangement of the events as the basis of their commentaries.所有早期和大多数现代exegetes是相当合理的，因此，在采取这项严格的时间顺序安排的事件作为基础，他们的评论。 The divergent views of a few modern scholars are without objective support either in the text of the Gospel or in the history of its exegesis.意见分歧的几个现代学者都没有客观的支持，无论是在文本福音，或在历史上其注释。
II.二。 DISTINCTIVE PECULIARITIES鲜明的特殊性
The Fourth Gospel is written in Greek, and even a superficial study of it is sufficient to reveal many peculiarities, which give the narrative a distinctive character.第四福音是写在希腊，甚至是肤浅的研究，这是足以揭示了许多的特殊性，给予叙事鲜明的性格。 Especially characteristic is the vocabulary and diction.特别是特点，就是词汇和用词。 His vocabulary is, it is true, less rich in peculiar expressions than that of Paul or of Luke: he uses in all about ninety words not found in any other hagiographer.他的词汇是，这是事实，那么丰富，独特的表现比保罗，或路加福音：他用在所有约90词中未发现任何其他hagiographer 。 More numerous are the expressions which are used more frequently by John than by the other sacred writers.多是表达的是更多地采用由约翰比其他神圣的作家。 Moreover, in comparison with the other books of the New Testament, the narrative of St. John contains a very considerable portion of those words and expressions which might be called the common vocabulary of the Four Evangelists.此外，在比较与其他书籍的新约圣经的叙事圣约翰包含一个非常有相当一部分的那些字和词句，这可能是所谓的共同的词汇四福音。
What is even more distinctive than the vocabulary is the grammatical use of particles, pronouns, prepositions, verbs, etc., in the Gospel of St. John.什么是更鲜明的比词汇，是语法使用的粒子，代词，介词，动词等，在福音中的圣约翰。 It is also distinguished by many peculiarities of style, -- asyndeta, reduplications, repetitions, etc. On the whole, the Evangelist reveals a close intimacy with the Hellenistic speech of the first century of our era.这亦是由许多杰出的特殊性作风， -a syndeta，重叠，重复等，就整体而言，传播者揭示了密切的亲密关系，与希腊的讲话的第一个世纪我们的时代。 which receives at his hands in certain expressions a Hebrew turn.接受在他的手中，在某些词语的一希伯来语之交。 His literary style is deservedly lauded for its noble, natural, and not inartistic simplicity.他的文学风格是当之无愧的赞扬其崇高，自然，而不是inartistic简单。 He combines in harmonious fashion the rustic speech of the Synoptics with the urban phraseology of St. Paul.他结合起来，在和谐的时装乡村讲话的synoptics与市区的用语圣保禄。
What first attracts our attention in the subject matter of the Gospel is the confinement of the narrative to the chronicling of events which took place in Judea and Jerusalem.首先是什么吸引了我们的注意，在此事的福音是隔离的叙事向记载的事件发生在朱迪亚和耶路撒冷。 Of the Saviour's labours in Galilee John relates but a few events, without dwelling on details, and of these events only two -- the multiplication of the loaves and fishes (vi, 1-16), and the sea-voyage (vi, 17-21) -- are already related in the Synoptic Gospels.对救世主的劳动力在加利利约翰关乎但有几个事件，没有住家的细节，以及这些事件的只有两个-乘法的面包和鱼（六， 1月1 6日） ，以及海远航（六， 1 7 -21 ） -已经在相关的天气福音。
A second limitation of material is seen in the selection of his subject-matter, for compared with the other Evangelists, John chronicles but few miracles and devotes his attention less to the works than to the discourses of Jesus.第二个限制的物质被认为是在选择他的主题事项，为相比，与其他福音，约翰方志但很少奇迹，并用他的注意较少该项工程比对耶稣的话语。 In most cases the events form, as it were, but a frame for the words, conversation, and teaching of the Saviour and His disputations with His adversaries.在大多数情况下，活动的形式，因为它被，而是一个框架的话，谈话，和教学的救世主和他的disputations与他的对手。 In fact it is the controversies with the Sanhedrists at Jerusalem which seem especially to claim the attention of the Evangelist.事实上，这是争议与sanhedrists在耶路撒冷似乎特别要求注意的传播者。 On such occasions John's interest, both in the narration of the circumstances and in the recording of the discourses and conversation of the Saviour, is a highly theological one.在这些场合约翰的利益，无论是在叙事的情况下，在录音的话语和交谈的救世主，是一个高度的神学思想建设1 。 With justice, therefore, was John conceded even in the earliest ages of Christianity, the honorary title of the "theologian" of the Evangelists.与正义，因此，约翰让步，即使在最早岁的基督教，荣誉称号的“神学”的福音。 There are, in particular, certain great truths, to which he constantly reverts in his Gospel and which may be regarded as his governing ideas, special mention should be made of such expressions as the Light of the World, the Truth, the Life, the Resurrection, etc. Not infrequently these or other phrases are found in pithy, gnomic form at the beginning of a colloquy or discourse of the Saviour, and frequently recur, as a leitmotif, at intervals during the discourse (eg vi, 35, 48, 51, 58; x, 7, 9; xv, 1, 5; xvii, 1, 5; etc.).有，特别是一些伟大的真理，因为他不断归还在他的福音，并可能被视为他的执政理念，特别值得一提的作出这样的表现是世界的光，真理，生命，复活，等不不常这些或其他的词组被发现在口诀， gnomic形式，在进入了一个座谈会或话语的救世主，经常复发，作为一个中心思想，在间隔期间的话语（例如六， 35 ， 48 ， 51 ， 58 ; X的七，九;十五， 1 ， 5 ;十七， 1 ， 5等） 。
In a far higher degree than in the Synoptics, the whole narrative of the Fourth Gospel centres round the Person of the Redeemer.在遥远的程度较高，比在synoptics ，整个叙事的第四轮福音中心的人的救赎。 From his very opening sentences John turns his gaze to the inmost recesses of eternity, to the Divine Word in the bosom of the Father.从他的非常开放的刑罚约翰原来他的目光向inmost recesses的永恒的，神圣的字眼，在bosom的父亲。 He never tires of portraying the dignity and glory of the Eternal Word Who vouchsafed to take up His abode among men that, while receiving the revelation of His Divine Majesty, we might also participate in the fullness of His grace and truth.他从来没有轮胎描绘的尊严和荣耀，永恒的字谁vouchsafed采取了他的居留权之间的男子，虽然接受的启示了他的神女王陛下，我们也有可能会参加在丰满他的恩典有真理。 As evidence of the Divinity of the Saviour the author chronicles some of the great wonders by which Christ revealed His glory, but he is far more intent on leading us to a deeper understanding of Christ's Divinity and majesty by a consideration of His words, discourses, and teaching, and to impress upon our minds the far more glorious marvels of His Divine Love.作为证据的神救世主作者方志的一些伟大的奇迹，是由基督透露，他的荣耀，但他更是远远的意图就带领我们到一个更深入的了解基督的神性和国王陛下所考虑他的话，话语，与教学，并留下深刻印象后，我们的头脑，远更加辉煌的奇迹，他神圣的爱。
III.三。 AUTHORSHIP作者
If we except the heretics mentioned by Irenaeus (Adv. haer., III, xi, 9) and Epiphanius (Haer., li, 3), the authenticity of the Fourth Gospel was scarcely ever seriously questioned until the end of the eighteenth century.如果我们除异端所提到的爱任纽（ adv. haer ，三，十一，九）和埃皮法尼乌斯（ haer. ，李， 3 ） ，真实性的第四福音几乎是以往任何时候都严重的质疑，直到年底，十八世纪。 Evanson (1792) and Bretschneider (1820) were the first to run counter to tradition in the question of the authorship, and, since David Friedrich Strauss (1834-40) adopted Bretschneider's views and the members of the Tübingen School, in the wake of Ferdinand Christian Baur, denied the authenticity of this Gospel, the majority of the critics outside the Catholic Church have denied that the Fourth Gospel was authentic. evanson （ 1792 ）和bretschneider （ 1820 ）第适得其反的传统的问题，作者，而且，由于大卫弗里德里希施特劳斯（ 1834年至1840年）通过bretschneider的意见及成员的蒂宾根大学的学校，在后费迪南德基督教鲍尔，否认的真实性，这福音，大部分的批评以外的天主教教会已经否认这种说法。四分之一的福音是真确。 On the admission of many critics, their chief reason lies in the fact that John has too clearly and emphatically made the true Divinity of the Redeemer, in the strict metaphysical sense, the centre of his narrative.关于接纳，很多批评者，他们的行政原因在于在事实John已太清楚，并强调作出真正的神的救赎，在严格的形而上的意义上说，该中心对他的叙述。 However, even Harnack has had to admit that, though denying the authenticity of the Fourth Gospel, he has sought in vain for any satisfactory solution of the Johannine problem: "Again and again have I attempted to solve the problem with various possible theories, but they led me into still greater difficulties, and even developed into contradictions."不过，即使哈纳克已不得不承认，虽然无可否认的真实性第四福音，他已要求徒劳的，任何令人满意的解决办法的johannine的问题： “一而再，再而我试图解决问题的各种可能的理论，但他们带领我到更大的困难，甚至发展成为矛盾“ 。 ("Gesch. der altchristl. Lit.", I, pt. ii, Leipzig, 1897, p. 678.) （ “ gesch 。明镜altchristl 。发亮。 ” ，我，铂。二，莱比锡， 1897年， 678页） 。
A short examination of the arguments bearing on the solution of the problem of the authorship of the Fourth Gospel will enable the reader to form an independent judgment.在短期内检查的论点，同时对解决的问题，作者的第四福音，使读者形成一个独立的判断。
Direct Historical Proof直接的历史证据
If, as is demanded by the character of the historical question, we first consult the historical testimony of the past, we discover the universally admitted fact that, from the eighteenth century back to at least the third, the Apostle John was accepted without question as the author of the Fourth Gospel.如果，正如所要求的特点，历史问题，我们首先征询的历史见证的过去，我们发现普遍承认的事实是，从十八世纪的回至少第三，使徒约翰被接受毫无疑问，作为作者第四福音。 In the examination of evidence therefore, we may begin with the third century, and thence proceed back to the time of the Apostles.在审查证据，因此，我们可以开始与第三个世纪，再进行回的时候，使徒。
The ancient manuscripts and translations of the Gospel constitute the first group of evidence.古代的手稿和翻译的福音构成的第一组证据。 In the titles, tables of contents, signatures, which are usually added to the text of the separate Gospels, John is in every case and without the faintest indication of doubt named as the author of this Gospel.在标题，表格的内容，签字，这通常是添加到文本单独福音，约翰是在任何情况下，并没有迹象显示faintest疑问命名为作者这福音。 The earliest of the extant manuscripts, it is true, do not date back beyond the middle of the fourth century, but the perfect unanimity of all the codices proves to every critic that the prototypes of these manuscripts, at a much earlier date, must have contained the same indications of authorship.最早的现存手稿，这是事实，不追溯超越中第四世纪，但完美的一致，所有codices证明，每一个评论家认为，原型这些手稿，在很多的日期较早，必须有载有相同的迹象作者。 Similar is the testimony of the Gospel translations, of which the Syrian, Coptic, and Old Latin extend back in their earliest forms to the second century.类似的是证词福音翻译，其中叙利亚，科普特，旧拉丁美洲扩大早在他们的最早的形式向第二个世纪。
The evidence given by the early ecclesiastical authors, whose reference to questions of authorship is but incidental, agrees with that of the above mentioned sources.证据所给予的早期教会的作者，其参考的问题，作者不过是偶然的，同意即上述的来源。 St. Dionysius of Alexandria (264-5), it is true, sought for a different author for the Apocalypse, owing to the special difficulties which were being then urged by the Millennarianists in Egypt; but he always took for granted as an undoubted fact that the Apostle John was the author of the Fourth Gospel.圣教士在亚历山大（ 264-5 ） ，这是事实，寻求不同的作者为启示，由于特殊困难，然后被要求由millennarianists在埃及，但他总是理所当然的作为一个不容置疑的事实这使徒约翰是作者的第四个福音。 Equally clear is the testimony of Origen (d. 254).同样清楚的是证词奥利（四254 ） 。 He knew from the tradition of the Church that John was the last of the Evangelists to compose his Gospel (Eusebius, "Hist. eccl.", VI, xxv, 6), and at least a great portion of his commentary on the Gospel of St. John, in which he everywhere makes clear his conviction of the Apostolic origin of the work has come down to us.他知道，从传统的教会约翰是最后的福音来撰写他的福音（尤西比乌斯， “历史。传道书” ，六，二十五，六日） ，并且至少有一个伟大的一部分，他的评论的福音圣约翰，他在其中，到处清楚他的信念，使徒的原产地的工作已下降到我们。 Origen's teacher, Clement of Alexandria (d. before 215-6), relates as "the tradition of the old presbyters", that the Apostle John, the last of the Evangelists, "filled with the Holy Ghost, had written a spiritual Gospel" (Eusebius, op. cit., VI, xiv, 7).奥利的老师，克莱门特在亚历山大（四之前， 215-6 ） ，涉及“的传统旧presbyters ” ，即使徒约翰，最后的福音， “充满圣灵，写了一种精神的福音” （尤西比乌斯，前引书，六，十四， 7 ） 。
Of still greater importance is the testimony of St. Irenæus, Bishop of Lyons (d. about 202), linked immediately with the Apostolic Age as he is, through his teacher Polycarp, the disciple of the Apostle John.对仍然更重要的是证词圣irenæus ，主教里昂（四约202 ） ，联系立即与使徒时代，因为他是通过他的老师polycarp ，弟子的使徒约翰。 The native country of Irenaeus (Asia Minor) and the scene of his subsequent ministry (Gaul) render him a witness of the Faith in both the Eastern and the Western Church.本国的爱任纽（小亚细亚）和现场，他随后部（高卢） ，使他的见证的信念，在这两个东部和西方教会。 He cites in his writings at least one hundred verses from the Fourth Gospel, often with the remark, "as John, the disciple of the Lord, says".他举在他的著作至少有100诗从第四福音，往往与这句话， “约翰，门徒的主，说” 。 In speaking of the composition of the Four Gospels, he says of the last: "Later John, the disciple of the Lord who rested on His breast, also wrote a Gospel, while he was residing at Ephesus in Asia" (Adv. Haer., III, i, n. 2).在谈到组成的4个福音，他说的最后说： “后来约翰，弟子的主谁休息，对他的乳房，还写了福音，而他是住在以弗所在亚洲” （ adv. haer 。 ，三，我12月31日2 ） 。 As here, so also in the other texts it is clear that by "John, the disciple of the Lord," he means none other than the Apostle John.作为在这里，也是如此，在其他的文本，这是明确表示， “约翰，门徒的主， ”他指的不是别人，使徒约翰。
We find that the same conviction concerning the authorship of the Fourth Gospel is expressed at greater length in the Roman Church, about 170, by the writer of the Muratorian Fragment (lines 9-34).我们发现，同样的信念有关著作权的第四福音，是表示在更大的长度，在罗马教会，约有170个，由作家的穆拉多利残卷片段（系9-34 ） 。 Bishop Theophilus of Antioch in Syria (before 181) also cites the beginning of the Fourth Gospel as the words of John (Ad Autolycum, II, xxii).主教西奥菲勒斯安提在叙利亚（前181 ）还列举了开始的第四福音作为的话，约翰（广告autolycum ，二，二十二） 。 Finally, according to the testimony of a Vatican manuscript (Codex Regin Sueci seu Alexandrinus, 14), Bishop Papias of Hierapolis in Phrygia, an immediate disciple of the Apostle John, included in his great exegetical work an account of the composition of the Gospel by St. John during which he had been employed as scribe by the Apostle.最后，根据证词，梵蒂冈手稿（食品法典委员会regin sueci请输入您的alexandrinus ， 14 ） ，主教帕皮亚的hierapolis在phrygia ，立即弟子的使徒约翰，包括在他的伟大训诂工作的一个帐户的组成部分，由福音圣约翰期间，他已受聘为刀由使徒。
It is scarcely necessary to repeat that, in the passages referred to, Papias and the other ancient writers have in mind but one John, namely the Apostle and Evangelist, and not some other Presbyter John, to be distinguished from the Apostle.这是几乎没有必要重复，在通道中提到，帕皮亚和其他古代作家都在铭记，但一约翰，即传道者和传播者，而不是其他一些presbyter约翰，以区别于使徒。 (See JOHN THE EVANGELIST, SAINT.) （见约翰福音，圣） 。
Indirect External Evidence间接的外部证据
In addition to the direct and express testimony, the first Christian centuries testify indirectly in various ways to the Johannine origin of the Fourth Gospel.在除了直接的证词，并表示，第一基督教百年作证间接地以各种方式向johannine的起源第四福音。 Among this indirect evidence the most prominent place must be assigned to the numerous citations of texts from the Gospel which demonstrate its existence and the recognition of its claim to form a portion of the canonical writings of the New Testament, as early as the beginning of the second century.其中的间接证据，最突出的地方，必须分配给众多的引文文本从福音这表明它的存在和承认其索赔形成的部分典型的著作，新约圣经，年初的第二个世纪。 St. Ignatius of Antioch, who died under Trajan (98-117), reveals in the quotations, allusions, and theological views found in his Epistles, an intimate acquaintance with the Fourth Gospel.圣伊格内修斯的安提阿，谁下丧生图拉真（ 98-117 ） ，揭示了在引文，典故，和神学的意见，发现在他的书信，一个亲切的熟人与第四福音。 In the writings of the majority of the other Apostolic Fathers, also, a like acquaintance with this Gospel can scarcely be disputed, especially in the case of Polycarp, the "Martyrium of Polycarp", the "Epistle to Diognetus", and the "Pastor" of Hermas (cf. the list of quotations and allusions in FX Funk's edition of the Apostolic Fathers).在著作中，大部分的其他使徒的父亲，此外，像熟人与此福音，可以少争议，尤其是在案件polycarp ， “ martyrium的polycarp ” ， “书信，以diognetus ” ， “牧师“ hermas （参见清单报价和典故的效果方克的小版的使徒的父亲） 。
In speaking of St. Papias, Eusebius says (Hist. eccl., III, xxxix, 17) that he used in his work passages from the First Epistle of St. John.在谈到圣帕皮亚，尤西比乌斯说， （ hist.传道书，第III ，第39届， 17日）表示，他用在他的工作通道，从第一次书信的圣约翰。 But this Epistle necessarily presupposes the existence of the Gospel, of which it is in a way the introduction or companion work.不过，这书信一定假定已存在着福音，它是在一个方法的引进或伴侣的工作。 Furthermore, St. Irenæus (Adv. Haer., V, xxxii, 2) cites a sentence of the "presbyters" which contains a quotation from John, xiv, 2, and, according to the opinion of those entitled to speak as critics, St. Papias must be placed in the front rank of the presbyters.此外，圣irenæus （ adv. haer 。 ，五，三十二， 2 ）列举了一句“ presbyters ” ，其中载有报价由约翰，第十四， 2 ， ，而根据的意见，有权发言，批评，圣帕皮亚，必须放置在前列的presbyters 。
Of the second-century apologists, St. Justin (d. about 166), in an especial manner, indicates by his doctrine of the Logos, and in many passages of his apologies the existence of the Fourth Gospel.对第二个世纪的辩护士，圣贾斯汀（四约166 ） ，在一个特别的方式，表明他的学说的标识，而且在许多段落他道歉的存在，第四福音。 His disciple Tatian, in the chronological scheme of his "Diatessaron", follows the order of the Fourth Gospel, the prologue of which he employs as the introduction to his work.他的弟子提安，在时间顺序的计划，他“ diatessaron ” ，如下顺序第四福音，开场白，而他雇用，作为介绍他的工作。 In his "Apology" also he cites a text from the Gospel.在他的“道歉” ，他也濒危物种贸易公约文本由福音。
Like Tatian, who apostatized about 172 and joined the Gnostic sect of the Encratites, several other heretics of the second century also supply indirect testimony concerning the Fourth Gospel.像提安，谁apostatized约172加入gnostic节的encratites ，其他几个异端的第二个世纪的供应也间接证明了有关第四福音。 Basilides appeals to John, i, 8, and ii, 4.里德呼吁约翰，我， 8 ，第一和第二，四。 Valentine seeks support for his theories of the ons in expressions taken from John; his pupil Heracleon composed, about 160, a commentary on the Fourth Gospel, while Ptolemy, another of his followers, gives an explanation of the prologue of the Evangelist.情人节，旨在支持他的理论，国家统计局在表达式中所采取的由约翰，他的瞳孔heracleon组成，约160名，评论关于第四个福音，而托勒密，另一个他的追随者，给出了一个解释的序幕的传播者。 Marcion preserves a portion of the canonical text of the Gospel of St. John (xiii, 4-15; xxxiv, 15, 19) in his own apocryphal gospel.马吉安保留了部分的典型文本的福音圣约翰（十三， 4月15日;三十四， 15 ， 19 ）在他自己的猜测福音。 The Montanists deduce their doctrine of the Paraclete mainly from John, xv and xvi.该montanists推断他们的学说的paraclete主要来自约翰，十五和十六。 Similarly in his "True Discourse" (about 178) the pagan philosopher Celsus bases some of his statements on passages of the Fourth Gospel.同样在他的“真实的话语” （约178 ）异教的哲学家驳克里索基地，他的一些声明，对通道的第四个福音。
On the other hand, indirect testimony concerning this Gospel is also supplied by the oldest ecclesiastical liturgies and the monuments of early Christian art.在另一方面，间接的证词，有关这福音，也是所提供的最古老的教会liturgies和纪念碑的早期基督教艺术。 As to the former, we find from the very beginning texts from the Fourth Gospel used in all parts of the Church, and not infrequently with special predilection.至于前者，我们找到从一开始就文本从第四福音中使用的所有部分教会，而不是不常与特别偏好。 Again, to take one example, the raising of Lazarus depicted in the Catacombs forms, as it were, a monumental commentary on the eleventh chapter of the Gospel of St. John.再次，采取一个例子，提高拉撒路描绘，在墓穴形式，因为它被一种巨大的评注关于第十一届章福音的圣约翰。
The Testimony of the Gospel Itself证词福音本身
The Gospel itself also furnishes an entirely intelligible solution of the question of authorship.福音本身也提供了一个完全理解问题的解决作者。
(1) The general character of the work （ 1 ）一般性质的工作
In the first place from the general character of the work we are enabled to draw some inferences regarding its author.摆在首位，从一般性质的工作，我们能够得出一些推论，关于其作者。 To judge from the language, the author was a Palestinian Jew, who was well acquainted with the Hellenic Greek of the upper classes.法官从语文，作者是一名巴勒斯坦的犹太人，谁是熟悉希腊希腊的上层阶级。 He also displays an accurate knowledge of the geographical and social conditions of Palestine even in his slightest incidental references.他也显示一个准确的知识，地理和社会条件，巴勒斯坦甚至在他丝毫附带的参考。 He must have enjoyed personal intercourse with the Saviour and must even have belonged to the circle of his intimate friends.他必须享有的个人交往与救世主和必须，甚至有属于的圈子，他的亲密朋友。 The very style of his chronicle shows the writer to have been an eyewitness of most of the events.非常的作风，他的纪事表明，作家已一目击者大部分的事件。 Concerning the Apostles John and James the author shows a thoroughly characteristic reserve.关于使徒约翰和詹姆斯作者显示了彻底的特点储备。 He never mentions their names, although he gives those of most of the Apostles, and once only, and then quite incidentally, speaks of "the sons of Zebedee" (xxi, 2).他从来没有提到他们的名字，虽然他让那些大部分的使徒，一旦只，然后相当顺便提一句，说的是“儿子zebedee ” （ 21 ， 2 ） 。 On several occasions, when treating of incidents in which the Apostle John was concerned, he seems intentionally to avoid mentioning his name (John 1:37-40; 18:15, 16; cf. 20:3-10).在若干场合，当处理事件中，使徒约翰而言，他似乎有意避免提及他的名字（约翰福音1:37-40 ; 18时15分，第16条;比照20:3-10 ） 。 He speaks of John the precursor nine times without giving him the title of "the Baptist", as the other Evangelists invariably do to distinguish him from the Apostle.他说，约翰的先导9倍，而不给予他的标题“浸会” ，作为其他福音总是做区分，他从使徒。 All these indications point clearly to the conclusion that the Apostle John must have been the author of the Fourth Gospel.所有这些迹象显示，点清楚的结论是，使徒约翰，必须是被作者的第四福音。
(2) The express testimony of the author （ 2 ）发表的证词作者
Still clearer grounds for this view are to be found in the express testimony of the author.仍然清晰的理由，这种看法是可以发现，在表达的证词作者。 Having mentioned in his account of the Crucifixion that the disciple whom Jesus loved stood beneath the Cross beside the mother of Jesus (John 19:26 sqq.), he adds, after telling of the Death of Christ and the opening of His side, the solemn assurance: "And he that saw it hath given testimony; and his testimony is true. And he knoweth that he saith true: that you also may believe" (xix, 35).提到在他的帐户中的受难日说，耶稣的门徒的人喜欢站在下方交叉旁边的母亲，耶稣（约翰19时26分sqq ） ，他补充说，后讲死亡的基督和他的开放方面，庄严的保证： “他说，看到它智慧赐给的证词;和他的证词是真实的。 knoweth和他说，他真正的saith ：您也可以相信” （ 19 ， 35 ） 。 According to the admission of all John himself is the "disciple whom the Lord loved".据接纳所有约翰自己是“弟子，其中主爱” 。 His testimony is contained in the Gospel which for many consecutive years he has announced by word of mouth and which he now sets down in writing for the instruction of the faithful.他的证词是载于福音，其中连续多年，他所宣布的口碑相传和他现在订在书面指示，忠实。 He assures us, not merely that this testimony is true, but that he was a personal witness of its truth.他向我们保证，不只是这是真实的证词，但他是一个个人的见证，它的真相。 In this manner he identifies himself with the disciple beloved of the Lord who alone could give such testimony from intimate knowledge.以这种方式，他确定了自己与心爱的弟子的主谁能够单独作出这样的证词，熟悉。 Similarly the author repeats this testimony at the end of his Gospel.同样，作者重复的证词在结束其福音。 After again referring to the disciple whom Jesus loved, he immediately adds the words: "This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true" (John 21:24).之后，再次指给弟子，其中耶稣爱，他立即补充的话： “这是谁的门徒giveth的证词，这些东西，和祂所书面这些东西;我们知道，他的证词是真实” （约翰21时24分） 。 As the next verse shows, his testimony refers not merely to the events just recorded but to the whole Gospel.为下一任诗表明，他的证词指的不只是以事件只是记录，但对整个福音。 It is more in accordance with the text and the general style of the Evangelist to regard these final words as the author's own composition, should we prefer, however, to regard this verse as the addition of the first reader and disciple of the Apostle, the text constitutes the earliest and most venerable evidence of the Johannine origin of the Fourth Gospel.这是更多的在按照文本和一般风格的传播者，把这些最后的话作为作者的本身的组成，应我们宁愿不过，对于这首诗作为增补的第一读者和弟子的使徒，文本构成了最早和最古老的证据，该johannine的起源第四福音。
(3) Comparison of the Gospel to the Johannine epistles （ 3 ）比较福音向johannine书信
Finally we can obtain evidence Concerning the author from the Gospel itself, by comparing his work with the three Epistles, which have retained their place among the Catholic Epistles as the writings of the Apostle John.最后，我们可以取得的证据，关于作者的福音本身，通过比较他的工作与三书信，其中有保留的地方，他们之间的书信，作为天主教的著作使徒约翰。 We may here take for granted as a fact admitted by the majority of the critics, that these Epistles are the work of the same writer, and that the author was identical with the author of the Gospel.我们可以在这里采取理所当然的，作为一个事实，承认大部分的批评者认为，这些书信是工作的同时，作家，并认为作者是一致的，与作者的福音。 In fact the arguments based on the unity of style and language, on the uniform Johannine teaching, on the testimony of Christian antiquity, render any reasonable doubt of the common authorship impossible.在事实论据的基础上的团结，作风和语言，对统一johannine教学，对证词基督教古物，提供任何合理怀疑的共同作者是不可能的。 At the beginning of the Second and Third Epistles the author styles himself simply "the presbyter" -- evidently the title of honour by which he was commonly known among the Christian community.在开始第二次和第三次书信的作者自称只是“ presbyter ” -明显的标题荣誉，他是俗称之间的基督教社区。 On the other hand, in his First Epistle, he emphasizes repeatedly and with great earnestness the feet that he was an eyewitness of the facts concerning the life of Christ to which he (in his Gospel) had borne testimony among the Christians: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and our hands have handled, of the word of life: for the life was manifested; and we have seen and do bear witness, and declare unto you the life eternal, which was with the Father, and hath appeared to us: that which we have seen and have heard, we declare unto you" (1 John 1:1-3; cf. 4:14).在另一方面，在他的首书信，他强调，反复与伟大语重心长的脚，他是一名目击者的事实，有关基督的生命，因为他（在他的福音）已承担的证词当中，基督徒说： “这是从一开始，这是我们所听到的，我们所看到的与我们的眼睛，这是我们看过后，和我们的手处理，这个词的生活：为生活表现;和我们所看到的和做见证，并宣布对你们的生命永恒的，这是与父亲，和祂所出现给我们的：即我们所看到的和听到的，我们宣布你们“ （约翰一1:1-3 ;比照4时14分） 。 This "presbyter" who finds it sufficient to use such an honorary title without qualification as his proper name, and was likewise an eye- and earwitness of the incidents of the Saviour's life, can be none other than the Presbyter John mentioned by Papias, who can in turn be none other than John the Apostle (cf. SAINT JOHN THE EVANGELIST).这个“ presbyter ”谁认为有足够的使用等荣誉称号，没有资格作为他适当的名称，同样被大开眼界和earwitness的事件救世主的生活，可没有其他比presbyter约翰所提到的帕皮亚，谁可以在变成没有其他比约翰使徒（参见圣约翰福音） 。
We can therefore, maintain with the utmost certainty that John the Apostle, the favourite disciple of Jesus, was really the author of the Fourth Gospel.因此，我们可以，保持以最大的肯定，约翰使徒，最喜欢的弟子的耶稣，真的是作者的第四个福音。
IV.四。 CIRCUMSTANCES OF THE COMPOSITION的情况下组成
Passing over the intimate circumstances with which early legend has clothed the composition of the Fourth Gospel, we shall discuss briefly the time and place of composition, and the first readers of the Gospel.经过亲密的情况下，与早期传说中穿的组成第四个福音，我们将讨论简单的时间和地点，组成，和第一读者的福音。
As to the date of its composition we possess no certain historical information.至于日期，其组成我们所拥有的，没有一定的历史资料。 According to the general opinion, the Gospel is to be referred to the last decade of the first century, or to be still more precise, to 96 or one of the succeeding years.根据一般认为，福音是要被转介到过去十年来的第一个世纪，或以更精确，至96或其中的接替年。 The grounds for this opinion are briefly as follows:的理由，这种看法简要如下：
the Fourth Gospel was composed after the three Synoptics;四福音组成后， 3 synoptics ;
it was written after the death of Peter, since the last chapter - especially xxi, 18-19 presupposes the death of the Prince of the Apostles; it was also written after the destruction of Jerusalem and the Temple, for the Evangelist's references to the Jews (cf. particularly xi, 18; xviii, 1; xix, 41) seem to indicate that the end of the city and of the people as a nation is already come;这是书面去世后，黄匡源，因为最后一章-特别是在二十一世纪， 1 8-19假定死亡的王子使徒，它也以书面后销毁耶路撒冷和圣殿，为传道者的提述的犹太人（参见特别是席， 18岁;十八， 1 ;十九， 41岁）似乎表明，去年底城市和人民的作为一个国家已来;
the text of xxi, 23, appears to imply that John was already far advanced in years when he wrote the Gospel;文二十一，二十三，似乎暗示约翰已经远远先进的年时，他写道：福音;
those who denied the Divinity of Christ, the very point to which St. John devotes special attention throughout his Gospel, began to disseminate their heresy about the end of the first century;这些谁否认神的基督，非常点，其中圣约翰特别关注他的福音，开始传播他们的邪说，关于年底的第一个世纪;
finally, we have direct evidence concerning the date of composition.最后，我们有直接的证据有关的日期组成。 The so-called "Monarchian Prologue" to the Fourth Gospel, which was probably written about the year 200 or a little later, says concerning the date of the appearance of the Gospel: "He [sc. the Apostle John] wrote this Gospel in the Province of Asia, after he had composed the Apocalypse on the Island of Patmos".这个所谓的“ monarchian的序幕”第四福音，这是可能的书面关于200年或稍后一点说，关于日期的外观福音： “他[资深大律师。使徒约翰]写在福音省亚洲后，他曾组成的启示对岛内的帕特莫斯“ 。 The banishment of John to Patmos occurred in the last year of Domitian's reign (ie about 95).该流放的约翰向帕特莫斯事件发生在去年的杜米仙的统治地位（即约95人） 。 A few months before his death (18 September, 96), the emperor had discontinued the persecution of the Christians and recalled the exiles (Eusebius, "Hist. eccl.", III, xx, nn. 5-7).几个月之前，他的逝世（ 9月18日， 96 ） ，皇帝曾停止迫害基督徒，并回顾流亡者（尤西比乌斯， “历史。传道书” ，第三，第XX ，神经网络。 5月7日） 。 This evidence would therefore refer the composition of the Gospel to AD 96 or one of the years immediately following.这方面的证据，因此，指组成的福音广告96或一对年后立即。
The place of composition was, according to the above-mentioned prologue, the province of Asia.地点组成，根据上面提到的序幕，省亚洲。 Still more precise is the statement of St. Irenaeus, who tells us that John wrote his Gospel "at Ephesus in Asia" (Adv. haer., III, i, 2).还有更精确的是声明的圣爱任纽，谁告诉我们，他写了约翰福音“在以弗所在亚洲” （ adv. haer ，三，我， 2 ） 。 All the other early references are in agreement with these statements.所有其他早期的提述是一致的，与这些报表。 The first readers of the Gospel were the Christians of the second and third generations in Asia Minor.第一读者的福音，分别是基督徒的第二代和第三代在亚洲的未成年人。 There was no need of initiating them into the elements of the Faith; consequently John must have aimed rather at confirming against the attacks of its opponents the Faith handed down by their parents.有没有必要启动他们的要素的信念;因此，约翰必须有目的，而不是在确认对攻击它的对手的信念，传世他们的父母。
V. CRITICAL QUESTIONS CONCERNING THE TEXT五，关键问题有关的文字
As regards the text of the Gospel, the critics take special exception to three passages, 5:3-4; 7:53-8:11; and 21.至于文本福音，批评者采取特殊的例外，三通道， 5:3-4 ; 7:53-8:11 ;日和21日。
John 5:3-4约翰5:3-4
The fifth chapter tells of the cure of the paralytic at the pool of Bethsaida in Jerusalem.第五章讲述了治疗的麻痹性在游泳池的伯赛在耶路撒冷。 According to the Vulgate the text of the second part of verse three and verse four runs as follows: ". . . waiting for the moving of the water. And an angel of the Lord descended at certain times into the pond, and the water was moved. And he that went down first into the pond after the motion of the water, was made whole, of whatsoever infirmity he lay under."据该武加大文本的第二部分，诗三首诗和4分如下： “ … … 。等待移动的水。和一个天使的主的后裔在某些时候到池塘，水是感动。他说，到第一次到池塘的议案后的水，取得了整体，什么老弱，他奠定下“ 。 But these words are wanting in the three oldest manuscripts, the Codex Vaticanus (B), Codex Sinaiticus (aleph), and Codex Bez (D), in the original text of the palimpsest of St. Ephraem (C), in the Syrian translation of Cureton, as well as in the Coptic and Sahidic translations, in some minuscules, in three manuscripts of the Itala, in four of the Vulgate, and in some Armenian manuscripts.但这些话是想在这三个最古老的手稿，食品法典委员会vaticanus （二） ，食品法典委员会sinaiticus （列） ，以及食品法典委员会bez （ d ）项，在原始文本的palimpsest圣ephraem （ c ）项，叙利亚翻译的热顿，以及在科普特和sahidic翻译，在一些minuscules ，在三手稿的名单，在4的武加大，而且在某些亚美尼亚手稿。 Other copies append to the words a critical sign which indicates a doubt as to their authenticity.其他副本附加到的话一个关键的迹象表明，毫无疑问，以它们的真实性。 The passage is therefore regarded by the majority of modern critics, including the Catholic exegetes, Schegg, Schanz, Belser, etc., as a later addition by Papias or some other disciple of the Apostle.通过，因此，把由大多数现代的批评者，包括天主教exegetes ， schegg ， schanz ， belser等，作为一个后来此外，由帕皮亚或其他一些弟子的使徒。
Other exegetes, eg Corluy, Comely, Knabenbauer, and Murillo, defend the authenticity of the passage urging in its favour important internal and external evidence.其他exegetes ，例如corluy ， comely ， knabenbauer ，并略，捍卫的真实性，通过敦促在其赞成，重要的内部和外部的证据。 In the first place the words are found in the Codex Alexandrinus (A), the emended Codex Ephraemi (C), in almost all minuscule manuscripts, in six manuscripts of the Itala, in most of the Bodices of the Vulgate, including the best, in the Syrian Peshito, in the Syrian translation of Philoxenus (with a critical mark), in the Persian, Arabic, and Slavonic translations, and in some manuscripts of the Armenian text.摆在首位的话被发现，在食品法典委员会alexandrinus （一） ， emended法典ephraemi （三） ，在几乎所有微不足道的手稿，在6手稿的名单，在大部分的bodices的武加大，包括最好的，在叙利亚peshito ，在叙利亚的翻译philoxenus （同一个关键马克） ，在波斯语，阿拉伯语，斯拉夫语翻译，并在一些手稿，亚美尼亚的案文。 More important is the fact that, even before the date of our present bodices, the words were found by many of the Greek and Latin Fathers in the text of the Gospel.更重要的是，事实上，即使日期之前，我们目前的bodices ，换言之发现很多的希腊和拉丁美洲的父亲在文本中的福音。 This is clear from Tertullian [De bapt., i (before 202)], Didymus of Alexandria [De Trin., II, xiv (about 381)], St. John Chrysostom, St. Cyril of Alexandria, St. Ambrose, St. Augustine [Sermo xv (al. xii), De verbis Evangelii S. Joannis), although the last-mentioned, in his tractate on the Gospel of St. John, omits the passage.这是明确的从良[德bapt 。 ，我（前202 ） ] ， didymus亚历山德里亚[德trin 。第一，二，第十四条（约381 ） ] ，圣约翰金口，圣西里尔亚历山德里亚，圣，刘汉铨，圣奥古斯丁[ sermo十五（ al.十二） ，德verbis evangelii第joannis ） ，虽然最后提到，在他的tractate对福音的圣约翰，忽略了通过。
The context of the narrative seems necessarily to presuppose the presence of the words.背景下的叙事，似乎一定要假定存在的话。 The subsequent answer of the sick man (v. 7), "Sir, I have no man, when the water is troubled, to put me into the pond. For whilst I am coming, another goeth down before me", could scarcely be intelligible without verse 4, and the Evangelist is not accustomed to omit such necessary information from his text.随后的答案病夫（五，七） ， “主席先生，我已没有人时，水是多事之秋，把我变成池塘。虽然我很未来，另一个goeth下来之前，我” ，可几乎被理解无诗4 ，和传播者，是不习惯于省略等必要的信息，从他的文字。 Thus both sides have good grounds for their opinions, and no final decision on the question, from the standpoint of the textual critic, seems possible.因此，双方都有很好的理由为他们的意见，并没有最后决定，关于这个问题，从立场的文字评论家，似乎是可能的。
John 7:53-8:11约翰7:53-8:11
This passage contains the story of the adulteress.这段话包含的故事，该奸。 The external critical evidence seems in this ease to give still clearer decision against the authenticity of this passage.外部关键证据似乎在这方面给予方便，仍然清晰的决定，反对的真实性，这段话。 It is wanting in the four earliest manuscripts (B, A, C, and aleph) and many others, while in many copies it is admitted only with the critical mark, indicative of doubtful authenticity.这是要在四个最早的手稿（二，一， C和列）和许多其他，而在许多副本，这是承认只有与马克的关键，表明了怀疑的真实性。 Nor is it found in the Syrian translation of Cureton, in the Sinaiticus, the Gothic translation, in most codices of the Peshito, or of the Coptic and Armenian translations, or finally in the oldest manuscripts of the Itala.也不是发现在叙利亚的翻译热顿，在sinaiticus ，哥特式的翻译，在大多数codices的peshito ，或该科普特和亚美尼亚翻译，或最后在最古老的手稿的名单。 None of the Greek Fathers have treated the incident in their commentaries, and, among Latin writers, Tertullian, Cyprian, and Hilary appear to have no knowledge of this pericope.没有希腊的父亲有处理这一事件在他们的评论，和，其中包括拉丁美洲作家，良，塞浦路斯，和希拉里似乎没有的知识，这pericope 。 Notwithstanding the weight of the external evidence of these important authorities, it is possible to adduce still more important testimony in favour of the authenticity of the passage.尽管重量的外部证据，这些重要的机关，是有可能援引但更重要的证词，在赞成的真实性通过。 As for the manuscripts, we know on the authority of St. Jerome that the incident "was contained in many Greek and Latin codices" (Contra Pelagium, II, xvii), a testimony supported today by the Codex Bez of Canterbury (D) and many others.对于手稿，我们知道，对权威的圣杰罗姆，这一事件“中所载的许多希腊和拉丁美洲codices ” （孔特拉pelagium ，二， XVII ）号决议，支持的证词，今天由食品法典委员会bez的坎特伯里（ d ）和许多其他问题。 The authenticity of the passage is also favoured by the Vulgate, by the Ethiopians Arabic, and Slavonic translations, and by many manuscripts of the Itala and of the Armenian and Syrian text.真实性的通过是也赞成由武加大，由埃塞俄比亚人阿拉伯语，斯拉夫语的翻译，和许多手稿的名单和对亚美尼亚和叙利亚的案文。 Of the commentaries of the Greek Fathers, the books of Origen dealing with this portion of the Gospel are no longer extant; only a portion of the commentary of St. Cyril of Alexandria has reached us, while the homilies of St. John Chrysostom on the Fourth Gospel must be considered a treatment of selected passages rather than of the whole text.该评论，希腊的父亲，帐簿，俄在处理这部分福音不再是现存的;只有部分的评注，圣西里尔的亚历山大已达到我们，而homilies圣约翰金口就第四福音必须被视为治疗选定的通道，而非全文。 Among the Latin Fathers, Sts.其中拉丁美洲的父亲， STS的。 Ambrose and Augustine included the pericope in their text, and seek an explanation of its omission from other manuscripts in the fact that the incident might easily give rise to offense (cf. especially Augustine, "De coniugiis adulteris", II, vii).刘汉铨和奥古斯丁包括pericope在其文本，并寻求解释其遗漏从其他手稿，在事实上，这起事件很可能引起进攻（参见特别是奥古斯丁， “德coniugiis adulteris ” ，第二章，第七章） 。 It is thus much easier to explain the omission of the incident from many copies than the addition of such a passage in so many ancient versions in all parts of the Church.因此，这是很容易解释遗漏事件，从许多副本，比此外这种通过在这么多古老的版本在各部分教会。 It is furthermore admitted by the critics that the style and mode of presentation have not the slightest trace of apocryphal origin, but reveal throughout the hand of a true master.此外，这是承认批评者认为，风格和模式，介绍已没有丝毫痕迹猜测的起源，但揭示了整个手，一个真正的主人。 Too much importance should not be attached to variations of vocabulary, which may be found on comparing this passage with the rest of the Gospel, since the correct reading of the text is in many places doubtful, and any such differences of language may be easily harmonized with the strongly individual style of the Evangelist.太多的重要性，不应该重视词汇的变化，这可能就比较，发现这段文字与其余的福音，因为正确的读的文字是，在许多地方令人怀疑，任何这种不同的语言可能会很容易统一与强烈个人风格的传播者。
It is thus possible, even from the purely critical standpoint, to adduce strong evidence in favour of the canonicity and inspired character of this pericope, which by decision of the Council of Trent, forms a part of the Holy Bible.因此，这是可能的，即使从纯粹的批判立场，举出有力的证据，在赞成的canonicity和启发的性质，这pericope ，而根据理事会的决定，特伦特，形成了一个部分的圣经。
John 21约翰21
Concerning the last chapter of the Gospel a few remarks will suffice.关于最后一章福音几句话就够了。 The last two verses of the twentieth chapter indicate clearly indeed that the Evangelist intended to terminate his work here: "Many other signs also did Jesus in the sight of his disciples, which are not written in this book. But these are written, that you may believe that Jesus is the Christ, the Son of God: and that believing, you may have life in his name" (xx, 30 sq.).过去两年韵文的第二十章中明确表明确实认为，传播者打算终止他的工作在这里： “许多其他的迹象，也没有耶稣在看到他的弟子，这是不写在这本书，但这些都是书面，你可以相信耶稣是基督，上帝的儿子：并相信，您可能有生命在他的名字“ （ XX条， 30平方米） 。 But the sole conclusion that can be deduced from this is that the twenty-first chapter was afterwards added and is therefore to be regarded as an appendix to the Gospel.但唯一的结论是，可以推断，从这是因为20 -第一章是事后补充，并因此被视为附录福音。 Evidence has yet to be produced to show that it was not the Evangelist, but another, who wrote this appendix.证据尚未产生，以证明它不是传播者，但另一个，谁写本附录。 The opinion is at present fairly general, even among critics, that the vocabulary, style, and the mode of presentation as a whole, together with the subject-matter of the passage reveal the common authorship of this chapter and the preceding portions of the Fourth Gospel.认为是目前相当一般，甚至在批评者认为，词汇，风格，模式介绍作为一个整体，再加上主题事项通过揭示了共同作者这一章和前部分第四福音。
VI.六。 HISTORICAL GENUINENESS历史的真实性
Objections Raised against the Historical Character of the Fourth Gospel The historical genuineness of the Fourth Gospel is at the present time almost universally denied outside the Catholic Church.提出反对，对历史人物的第四福音历史的真实性，第四福音，是在目前的时间几乎普遍否认以外的天主教教会。 Since David Friedrich Strauss and Ferdinand Christian Baur this denial has been postulated in advance in most of the critical inquiries into the Gospels and the life of Jesus.自大卫弗里德里希施特劳斯和费迪南德基督教鲍尔这种剥夺已假设在预先在大多数的关键调查福音和生活耶稣。 Influenced by this prevailing tendency, Alfred Loisy also reached the point where he openly denied the historicity of the Fourth Gospel; in his opinion the author desired, not to write a history, but to clothe in symbolical garb his religious ideas and theological speculations.受这一普遍存在的倾向，曹绍伟卢瓦西也达到了这一点，他公开否认历史性的第四福音;在他看来，作者想要的，而不是写历史，而是要在温饱的象征，他披着宗教思想和神学的揣测。
The writings of Loisy and their rationalistic prototypes, especially those of the German critics, have influenced many later exegetes, who while wishing to maintain the Catholic standpoint in general, concede only a very limited measure of historical genuineness to the Fourth Gospel.著作卢瓦西和他们的理性的原型，特别是那些在德国的批评，影响了许多后来的exegetes ，谁的同时，希望维持天主教会的立场，在一般，让步，只是一个非常有限的措施，历史的真实性到第四福音。 Among this class are included those who acknowledge as historical the main outlines of the Evangelist's narrative, but see in many individual portions only symbolical embellishments.在这个阶层包括那些谁承认，作为历史的主要概述的传道者的叙述，但看到在许多个别部分，只有象征性的装饰。 Others hold with HJ Holtzmann that we must recognize in the Gospel a mixture of the subjective, theological speculations of the author and the objective, personal recollections of his intercourse with Christ, without any possibility of our distinguishing by sure criteria these different elements.其他人与hj holtzmann我们必须认识到，在福音的混合物主观，神学揣测的作者和客观，个人回忆，他与基督，没有任何的可能性，我们的区分标准，肯定是由这些不同的元素。 That such a hypothesis precludes any further question as to the historical genuineness of the Johannine narrative, is evident, and is indeed candidly admitted by the representatives of these views.这种假设排除任何进一步的问题，以历史的真实性，该johannine叙事，是显而易见的，并确实是坦率地承认，所代表的这些意见。
On examining the grounds for this denial or limitation of the historical genuineness of John we find that they are drawn by the critics almost exclusively from the relation of the Fourth Gospel to the Synoptic narrative.对审查的理由，这种剥夺或限制对历史的真实性，约翰，我们觉得他们所得出的批评几乎完全由关系的第四个福音天气叙事。 On comparison three points of contrast are discovered: (1) with respect to the events which are related; (2) in regard to the mode of presentation; and (3) in the doctrine which is contained in the narrative.对比较三点的对比发现： （ 1 ）与尊重的事件，这是相关的; （ 2 ）在关于模式的介绍;及（ 3 ）在该学说是载于叙事。
(1) The events related （ 1 ）有关的事件
As regards the events related, the great contrast between John and the Synoptists in the choice and arrangement of materials is especially accentuated.至于有关的事件，伟大之间的反差约翰和synoptists在选择和安排材料，尤其是加速。 The latter show us the Saviour almost exclusively in Galilee, labouring among the common people: John, on the other hand, devotes himself chiefly to chronicling Christ's work in Judea, and His conflicts with the Sanhedrists at Jerusalem.后者表明，我们的救星几乎完全是在加利利，劳苦之间的共同人：约翰，在另一方面，用自己主要是记载基督的工作在朱迪亚，和他的冲突与sanhedrists在耶路撒冷。 An easy solution of this first difficulty is found in the special circumstances attending the composition of the Fourth Gospel.一件容易的解决这个困难，首先是发现在特殊情况下，出席的组成第四个福音。 John may - in fact must - have assumed that the Synoptic narrative was known to his readers at the end of the first century.约翰可能-事实上，必须-假设天气叙事被称为他的读者在去年底的第一个世纪。 The interest and spiritual needs of these readers demanded primarily that he supplement the evangelical story in such a manner as to lead to a deeper knowledge of the Person and Divinity of the Saviour, against which the first heresies of Cerinthus, the Ebionites, and the Nicolaites were being already disseminated in Christian communities.利益和精神需求的这些读者的要求，主要是说，他补充福音事工促进会的故事，在这种方式会导致更深的认识，人与神的救世主，对其中的第一异端邪说的克林妥， ebionites ，和nicolaites已经被传播的基督教社区。 But it was chiefly in His discussions with the Scribes and Pharisees at Jerusalem that Christ had spoken of His Person and Divinity.但它主要是在他的讨论与文士和法利赛在耶路撒冷的基督曾谈到他的人与神。 In his Gospel, therefore John made it his primary purpose to set down the sublime teachings of Our Saviour, to safeguard the Faith of the Christians against the attacks of the heretics.在他的福音，因此，约翰使得他的主要目的，订下崇高的教诲，我们的救主，来维护的信念，基督徒对攻击的异端。 When we come to consider the individual events in the narrative, three points in particular are brought forward:当我们考虑到个别事件，在叙事，三点，特别是提出了：
the duration of Christ's public ministry extends in the Fourth Gospel over at least two years, probably indeed over three years, and some months.时间基督的公共事务部的延伸，在第四福音在至少两年，可能确实超过三年，有些个月。 However, the Synoptic account of the public life of Jesus can by no means be confined within the narrow space of one year, as some modern critics contend.然而，天气帐户的公共生活中耶稣是绝对不能被局限在狭窄空间的一年，正如一些现代批评。 The three earliest Evangelists also suppose the space of at least two years and some months.三个最早的福音，也假设的空间，至少两年，有些个月。
The purification of the Temple is referred by John to the beginning of the Saviour's ministry, while the Synoptists narrate it at the close.净化庙是指由约翰，以开始救世主的部，而synoptists叙述，它在密切。 But it is by no means proven that this purification occurred but once.但它绝不是证明，这净化发生，但一旦。 The critics bring forward not a single objective reason why we should not hold that the incident, under the circumstances related in the Synoptics, as well as those of the Fourth Gospel, had its historical place at the beginning and at the end of the public life of Jesus.批评者提出的不是一个单一的客观原因，我们不应该认为，这一事件的情况下，相关的，在synoptics ，以及那些第四个福音，有其历史的地方，在开始和结束时的公共生活耶稣的。
Notwithstanding all the objections brought forward, John is in agreement with the Synoptists as to the date of the Last Supper.尽管所有的反对意见提出，约翰是在协议与synoptists ，以日期最后的晚餐。 It occurred on Thursday, the thirteenth day of Nisan, and the Crucifixion took place on Friday, the fourteenth.它发生于周四，第十三天的尼散，并在十字架上发生的周五，第十四。 The fact that according to John, Christ held the Supper with His Apostles on Thursday, while, according to the Synoptists, the Jews ate the paschal lamb on Friday, is not irreconcilable with the above statement.事实上，根据约翰，基督举行的晚餐与他的使徒们对周四，而根据该synoptists ，犹太人吃逾越节的羔羊，对周五，是不是不可调和的符合上述声明。 The most probable solution of the question lies in the legitimate and widespread custom, according to which, when the fifteenth of Nisan fell on the Sabbath, as it did in the year of the Crucifixion, the paschal lamb was killed in the evening hours of the thirteenth of Nisan and the paschal feast celebrated on this or the following evening, to avoid all infringement of the strict sabbatic rest.最有可能解决这个问题，关键在合法和普遍的习俗，根据该条，当第十五的尼散倒在安息日，因为它没有在今年的受难日，复活节的羔羊死亡，在傍晚时的第十三的尼散和庆祝逾越节的盛宴在此或以下的傍晚，为了避免所有侵犯严格sabbatic休息。
(2) The mode of presentation （ 2 ）模式介绍
As regards the mode of presentation, it is especially insisted that the great sublimity of the Fourth Gospel is difficult to reconcile with the homely simplicity of the Synoptics.至于模式的介绍，尤其是坚持认为，伟大的崇高的第四福音是难以调和与家居的简单的synoptics 。 This objection, however, entirely disregards the great differences in the circumstances under which the Gospels were written.这项异议，但是，完全无视分歧很大，在何种情况下写的福音。 For the Christians of the third generation in Asia living in the midst of flourishing schools, the Fourth Evangelist was forced to adopt an entirely different style from that employed by his predecessors in writing for the newly-converted Jews and pagans of the earlier period.为基督徒的第三代在亚洲居住在处于蓬勃发展的学校，第四传播者是被迫采取一种完全不同的风格，从雇用他的前任在写作，为新转换的犹太人和异教徒的较早时期。
Another difficulty raised is the fact that the peculiar Johannine style is found not only in the narrative portions of the Gospel, but also in the discourses of Jesus and in the words of the Baptist and other personages.另一个困难是，所提出的事实，即独特的johannine作风，是发现，不仅在说明部分福音，而且在论述和在耶稣的话，浸会和其他人士。 But we must remember that all the discourses and colloquies had to be translated from Aramaic into Greek, and in this process received from the author their distinctive unity of style.但我们必须记住，所有的话语和colloquies已被翻译从阿拉姆语成希腊，并在这个过程中收到来自作者其独特的统一风格。 Besides in the Gospel, the intention is by no means to give a verbatim report of every sentence and expression of a discourse, a sermon, or a disputation.除了在福音中，其用意绝不是给逐字的报告每一句话和表达的话语，说教，或一争议。