1662 英翻中 (約翰福音2課 第1 章第2段) Lamb of God 上帝的羔羊 11/08/2026

1662 英翻中 (約翰福音2課 第1 章第2段)     Lamb of God            上帝的羔羊    11/08/2026

4.  Lamb of God (1:29–34)                                                                                                                    4,  上帝的羔羊(约 1:29-34)

    This is the second day of the "new creation week" that the apostle John recorded, and no doubt some of the same committee members were present to hear John the Baptist’s message. This time, he called Jesus “the Lamb of God,” a title he would repeat the next day (John 1:35–36). In one sense, the message of the Bible can be summed up in this title. The question in the Old Testament is,  “Where is the lamb?” (Gen. 22:7). In the four gospels, the emphasis is “Behold the Lamb of God!” Here He is! After you have trusted Him, you sing with the heavenly choir, “Worthy is the Lamb” (Rev. 5:12). 

使徒约翰记载现在是 "新造周" 的第二天, 并且无疑的, 那群委员仍在听施洗约翰的信息.  这次他称耶稣是 “上帝的羔羊”, 该称呼次日还要再用( 35-36等节). 可以这样说, 圣经的信息可由 “上帝的羔羊” 的称呼而总结. 在旧约中的问题是, “ 羔羊在那里?” (创 22:7)  在四福音里, 都强调  “看那上帝的羔羊!”  在这里!  当你信靠耶穌, 你就会与天上的诗班同唱 , “神的羔羊是值得称颂的!” (启 5:12).

   

The people of Israel were familiar with lambs for the sacrifices. At Passover, each family had to have a lamb, and during the year, two lambs a day were sacrificed at the temple altar, plus all the other lambs brought for personal sacrifices. Those lambs were brought by men to men, but here is God’s Lamb, given by God to men! Those lambs could not take away sin, but the Lamb of God can take away sin. Those lambs were for Israel alone, but this Lamb would shed His blood for the whole world! 

 以色列人习惯用羔羊來作逾越节的献祭, 每家在逾越节時都得预备一只羔羊; 在圣殿里一年中有一天要献两只羔羊, 加上为个人献祭的羔羊.  这些羔羊都是从人买来的, 而上帝的羔羊, 是由上帝赐给世人! 那些買來的羔羊不能贖罪, 但是上帝的羔羊可以. 那些羔羊只是为了以色列人自己而已, 但上帝的羔羊所流的血却是为了世上全人类.

What does John’s baptism have to do with Jesus as the Lamb of God? It is generally agreed by scholars of all denominations that, in the New Testament, baptism was by immersion. It pictured death, burial, and resur rection. When John the Baptist baptized Jesus, Jesus and John were picturing the “baptism” Jesus would endure on the cross when He would die as the sacrificial Lamb of God (Isa. 53:7; Luke 12:50). It would be through death, burial, and resurrection that the Lamb of God would “fulfill all righteousness” (Matt. 3:15). 

施洗约翰的施洗与耶稣是上帝的羔羊有什幺連繫?  一般敎会的圣经学者都一致的同意, 新约的施洗禮应该浸入水中. 因为是像征,受死, 埋葬,  和复活.  当施洗约翰为耶稣施洗, 他以耶稣像征该 “受浸” 是祂要做上帝的羔羊,用来献祭, 說明耶稣可能在十字架要承受的(路 12:50; 赛 53:7).  祂可會死, 被埋葬, 和复活, 這樣上帝的羔羊才可能 “适合所有公义的要求” (太 3:15). 

Perhaps John was mistaken. Perhaps John was not sure that Jesus of Nazareth was the Lamb of God or the Son of God. But the Father made it clear to John just who Jesus is by sending the Spirit like a dove to light on Him. What a beautiful picture of the Trinity! 

或许施洗约翰错了.  或许他不确定拿撒勒人耶稣就是上帝的羔羊或上帝的儿子.  但是上帝为使施洗约翰确实肯定“耶稣是谁” , 上帝差遣圣灵如鸽子, 並以祂的光照亮着耶稣.  这是多幺屬靈的三位一体的活画顯在世人面前.

5.  The Messiah (1:35–42)    

5.  國王(1:35–42)

 This is now the third day in the sequence. The seventh day included the wedding at Cana (John 2:1), and since Jewish weddings traditionally were on Wednesdays, it would make this third day the Sabbath day. But it was not a day of rest for either John the Baptist or Jesus, for John was preaching and Jesus was gathering disciples. 

這是故事的第三天。第七天是迦拿的婚宴（約翰福音 2:1），由於猶太人的婚禮傳統上是在星期三舉行，所以這第三天本應是安息日。但這一天對施洗約翰和耶穌來說都不是休息日，因為約翰在傳道，耶穌在聚集門徒。

The two disciples of John who followed Jesus were John, the writer of the gospel, and his friend Andrew. John the Baptist was happy when people left him to follow Jesus, because his ministry focused on Jesus. “He must increase, but I must decrease” (John 3:30).                                                                   跟隨耶穌的兩位約翰的門徒分別是福音書的作者約翰和他的朋友安德烈。施洗約翰很高興人們離開他去跟隨耶穌，因為他的事工重心是耶穌。 「他必興旺，我必衰微」（約翰福音 3:30）。

When Jesus asked them, “What are you seeking?” He was forcing them to define their purposes and goals. Were they looking for a revolutionary leader to overthrow Rome? Then they had better join the Zealots! Little did Andrew and John realize that day how their lives would be transformed by the Son of God. 

當耶穌問他們「你們尋求什麼？」時，他是在逼迫他們明確自己的目的和目標。他們是在尋找一位推翻羅馬的革命領袖嗎？如果是，那他們最好加入奮銳黨！安德烈和約翰那天絲毫沒有意識到，他們的生命將會被神的兒子徹底改變。

“Where are You dwelling?” may have suggested, “If You are too busy now, we can visit later.” But Jesus invited them to spend the day with Him (it was 10 a.m.), and no doubt He told them something of His mission, revealed their own hearts to them, and answered their questions. They were both so impressed that they found their brothers and brought them to Jesus. Andrew found Simon and John brought James. Indeed, they were their brothers’ keepers (Gen. 4:9)! Whenever you find Andrew in John’s gospel, he is bringing somebody to Jesus: his brother, the lad with the loaves and fishes (John 6:8), and the Greeks who wanted to see Jesus (John 12:20–21). No sermons from Andrew are recorded, but he certainly preached great sermons by his actions as a personal soul winner! 

「你住在哪裡？」這句話或許暗示著：「如果你現在太忙，我們可以以後再來拜訪。」但耶穌邀請他們與他共度一天（當時是上午十點），毫無疑問，他向他們講述了他的使命，洞察了他們的內心，並回答了他們的問題。他們兩人深受感動，便找到自己的兄弟，帶他們來見耶穌。安德烈找到了西門，約翰則帶去了雅各。的確，他們是彼此的守護者（創 4:9）！在約翰福音中，每當你看到安德烈出現，他總是在帶人來見耶穌：他的兄弟，帶著五餅二魚的少年（約翰福音 6:8），以及想要見耶穌的希臘人（約翰福音 12:20-21）。雖然沒有記載安德烈的講道，但他作為一個個人靈魂拯救者，他的行動無疑就是最好的宣講！

“We have found the Messiah!” was the witness Andrew gave to Simon. Messiah is a Hebrew word that means “anointed,” and the Greek equivalent is “Christ.” To the Jews, it was the same as “Son of God” (see Matt. 26:63–64; Mark 14:61–62; Luke 22:67–70). In the Old Testament, prophets, priests, and kings were anointed and thereby set apart for spe cial service. Kings were especially called “God’s anointed” (1 Sam. 26:11; Ps. 89:20); so, when the Jews spoke about their Messiah, they were thinking of the king who would come to deliver them and establish the kingdom.

「我們找到彌賽亞了！」安德烈向西門作見證。彌賽亞（Messiah）一詞源自於希伯來語，意為“受膏者”，其希臘語對應詞是“基督”（Christ）。對猶太人而言，這與「神的兒子」是同一概念（參考太26:63-64；可14:61-62；路22:67-70）。在舊約中，先知、祭司和君王都受膏，因而被分別為聖，從事特殊的事奉。君王特別被稱為「神的受膏者」（撒上26:11；詩89:20）；因此，當猶太人談論他們的彌賽亞時，他們指的是那位將要來拯救他們並建立國度的君王。                  

 Jewish teachers were somewhat confused about the Messiah's mission. Some saw Him as a suffering victim (as in Isaiah 53), while others saw Him as a mighty king (as in Isaiah 9 and 11). Jesus had to explain to His own followers that before receiving the crown, He had to go to the cross, and therefore He had to suffer before receiving glory (Luke 24:13-35). At that time, whether Jesus was the true Messiah was a very challenging question for the Jews (John 7:26, 40-44; 9:22; 10:24).                               犹太人的教师对弥赛亚的使命有些混淆. 有些人看祂如受苦的牺牲者(如赛 53章), 同时另有些认为祂是威武的君王(如赛 9 和11章).  耶稣必须向祂的自己的跟随者解释, 要得冠冕之前, 必须要上十字架, 所以祂必须在得荣耀前要受苦(路 24:13- 35).  在那时, 不管耶稣是否是真正的弥赛亚, 对犹太人来讲是非常挑戰的问题(约 7:26, 40-44; 9:22; 10:24). 

Simon's conversation with Jesus changed his life. Jesus gave him a new name—Peter (Greek), which is Cephas in Arabic, and Jesus explained that both meant "rock." Jesus had to transform the weak Peter into a strong rock, requiring much love, and He did it! This is a great encouragement to those who trust in Him: "You are...you must become." Indeed, He gives us “the power to change ourselves” (1:12).     西门与耶稣的谈话改变了他的一生.  耶稣并且为他取新名 --- 彼得(希腊文), 在阿拉伯文叫 “矶法”, 耶稣解释两者都是 “盘石” 的意思.  耶稣要把软弱的彼得变成坚强的盘石,得化很多的愛心去作, 但祂做到了!  对信靠祂的人這句話是很大的鼓励“你们是...你们必须要成為” .  真的, 祂给我们 “力量去改变自己” (1:12).

It is necessary to point out here the immense contribution of Andrew and John to Jesus’ faith through John the Baptist’s faithful preaching of the gospel. Peter and James came to the Lord Christ entirely through their brothers’ zealous service. Later, Jesus himself wanted to receive Philip; and Philip wanted to testify to Nathania and bring him to Jesus. Everyone’s experience is different because God leads sinners to the Savior in various ways. The important thing is that after we believe in Christ, we must lead others to the Lord.                                                                                                                                  有必要在此提出,安得烈和约翰經由施洗约翰忠心传福音而信靠耶稣的极大贡献. 彼得和雅各来到主基督面前全靠他们弟兄的热心事奉.  后来, 耶稣要亲自得到腓利; 而腓利要向拿桑尼亚作见证和带他来到耶稣面前.  每人所经歷的都不同, 因为上帝用各种不同的方法带领罪人到救世主面前.  重要的是,我们信基督后要带领人归主.

6.  The  King of Issrael (John 1:43-49)

6. 以色列的王(约 1:43-49)

Jesus personally called Philip, who trusted in Him and followed Him. We don't know the specific preparation of faith Philip underwent, but it's certain that when God calls you, He prepares someone to lead you. We can be certain that Philip demonstrated his faith before seeking out his friend Nathanael to share his testimony.

耶稣亲自呼召腓利,他信靠祂并且跟随祂 .  我们不知道腓利所经历是什幺样的信心的预备, 肯定當上帝要呼召你, 祂一定预备人来带领.  我们可以肯定腓利证明他的信心後,才去寻找他的朋友拿但业,並来分享他的見證.

John 21:2 mentions that among all of the Lord's disciples, at least seven were fishermen, including Nathanael. Fishermen are courageous and devoted to their profession, no matter how arduous it may be. But Nathanael was skeptical from the start: he didn't believe that someone of value could emerge from the small town of Nazareth. Our Lord was born in Bethlehem but grew up in Nazareth, which was different from His birthplace (Matthew 2:19-23). ​​Calling Jesus "a Nazarene" (Acts 24:5) meant looking down on and rejecting Him.

在约翰福音21章2節提出主所有的门徒中,到目前為止至少已有七位是渔民, 包括拿但业.  渔夫很勇敢而且忠于他们的职业, 不管它是多麼坚苦.  但是拿但业一开始就怀疑: 他不相信从拿撒勒這小鎮会產生有价值的人. 我们的主却是生在伯利恒, 却是在拿撒勒长大,這與祂出生地是两回事(太 2:19-23).  稱耶穌為 “拿撒勒人” (使 24:5) 意思是看不起和拒绝祂. 

When Nathanael hesitated and argued, Philip used our Lord's words to say to him, "Come and see" (John 1:39). Later, Jesus will invite, “Come and drink!” (John 7:37) and also, “Come and eat!” (John 21:12). “Come” is the greatest invitation, born of God's grace.                                

正當拿但业在犹豫和狡辨時, 腓利用我们主的话對他说, “来和看”  (约 1:39).  后來,耶稣将要邀请, “来和喝!” (约 7:37) 并且還要邀请, “来和吃!” ( 21:12).   “来” 是出於上帝恩典的最大的邀请.

When Nathanael came to Jesus, he discovered that Jesus already knew his origins! How shocked he was! Jesus called him “the true Israelite,” surely linking him to Jacob, the ancestor of the Jews, who deceived his father, brother, and father-in-law, whose name was later changed to “Israel, the prince with God.” The reference to the “ladder” in John 1:51 confirms this.

當拿但业来到耶稣面前时, 他发现耶稣已经知道他的身世!  多幺震撼他!  耶穌稱他是 “真以色人”, 祂肯定是把他与犹太人的祖先雅各連繫在一起, 一个欺骗他父亲, 兄弟, 岳父的雅各,他的名字後來改为 “以色列, 與上帝同在的王子” .  約翰1章51節有關 "天梯" 的參考資料可証實這點.

Jesus revealing Nathanael's origins is sufficient proof that Jesus truly is “the Son of God, the King of Israel.” Jesus' experience is like that of the Samaritan woman at the well. “When he [the Messiah] comes, he will tell you everything… Come, see this man, who speaks of everything concerning me” (John 4:25). 29) This manifestation of the heart must also occur in the ministry of the local church (1 Corinthians 14:23-35).

耶稣把拿但业的身世显明出来, 这足够证明耶稣真正是 “上帝的儿子, 以色列的王.”  耶穌的经歷正如祂在井旁遇到撒玛利亚妇人一样.  “当祂[弥赛亚]来临, 祂将要告诉你所有的事….来, 看这人, 祂说出来有关我的一切事” (约 4:25, 29).  这显明人心的事也必须在当地的教会的事工中發生(林前 14:23-35).

When Philip brought up Moses and the Prophets (John 1:45) to testify to Nathanael, Jesus may have been giving Philip a “quick lesson” in the Old Testament law concerning Moses, much like the lesson He taught His two disciples on the road to Emmaus (Luke 24:13, ff). It is always to tie our testimony with the Word of God is often very helpful.

当腓利举出摩西和先知(约 1:45), 來向拿但业作见证.  可能耶稣给腓利上旧约有关摩西律法的 “速成的一课” , 正像祂在以马午斯路上与兩位门徒所上的课相似(路 24:13对比研读). 

把我们的见证与上帝的话相连接常常是非常好. 

The title “King of Israel” may be equivalent to “Messiah, Anointer,” because kings are often anointed by God (Psalm 2, especially 2, 6-7, etc.). At a crucial point in Jesus’ ministry, the crowds wanted to anoint Him as king, but He refused (John 6:15, comparative study). He demonstrated His kingship (12:10, comparative study), and Jesus affirmed before Pilate that He was born to be king (18:33-37).

“以色列的王” 的頭銜可能与 “弥赛亚, 油膏者,”  的相称, 因为王常常受上帝所膏油(诗  2, 特别是 2, 6-7等节).   在耶稣事工的某關鍵时, 群众要膏祂为王, 但祂拒绝了(约 6:15比照研讀).  祂曾显示祂为王(12:10比照研讀), 并且耶穌在彼拉多面前,肯定祂是为王而生(18 : 33-37).  

  

Some students believe that Nathanael and Bartholomew are the same person. John never mentions Bartholomew in his book, but he does mention him only in the other three Gospels, not Tenathaniel. Philip and Bartholomew appear in the list of the twelve disciples in the other three Gospels (Matthew 10:3; Mark 3:18; Luke 6:14), so perhaps the two were "paired together" and served together. It was common for a person to have two names at that time.

有些学生相信拿但业和巴多罗买是同一个人.  约翰在他的书卷中从未提到巴多罗买, 但是, 在其它的三福音中只提到巴多罗买而没有提拿但业.  腓利和巴多罗买在另三卷福音的十二门徒名字的排列中 (太 10:3; 可 3:18; 路 6:14), 因此, 或许这两人是 “配成一对”, 并且在一起事奉.  在那时候一个人有两个名字是常事.

7.  人子(约 1:50-51)

“人子” 是我们的主所喜爱为祂自己的名字, 在四福音中用过 83 次,并且在约翰福音中至少用过十三次.  这名字顯示耶稣的神性, 同时也顯出祂的人性.  在旧约中,但以理书7章13節提到 “人子” 是有关弥赛亚的事, 耶稣也以同一意义而用它(太 26:64).

     人子耶稣是天与地的 “活的连接”.  这顯示與创世记 28 章中所提到的  “雅各的梯子” 有关连.  逃亡者雅各以为他是单独的, 但是上帝差遣天使保护和引导他.  基督是在天堂与地上之间的上帝的梯子.  “若不藉着耶稣基督, 没有人能到上帝那里” (约 14:6).  在圣经中你常常会发现耶稣提醒人祂是从天降下的.  犹太人知道“人子” 是他們弥赛亚的名字(12:34).

    在第四天的终了, 耶稣有六人相信祂, 成为祂的门徒.  他们不是立刻 “放下一切的跟随祂”; 这是以后的事.  但是, 他们信靠祂,並且经历到祂的大能.  在未来的三年里, 他们将要在信心中成长, 学习更多的認識耶稣, 有一天他们将接替祂, 在地上把祂的话向世人传揚.

 拿撒勒人耶稣是上帝道成肉身.  腓利称祂為 “约瑟的儿子” 時,  他没有否认耶稣是由童贞女所生或祂屬天的神性.  那只是祂在地上的合法的身份, 因为犹太人的家譜是依靠他的父亲是谁而認定(约 6:42).  約翰福音第一章整章很清楚的见证: 拿撒勒人耶稣是上帝道成肉身!

7.  The Son of Man (1:50–51)

7.  人子(约 1:50-51)

“Son of man” was one of our Lord’s favorite titles for Himself; it is used eighty-three times in the Gospels and at least thirteen times in John. The title speaks of both the deity and humanity of Jesus. The vision in Daniel 7:13 presents the “Son of man” in a definite messianic setting, and Jesus used the title in the same way (Matt. 26:64). 

“人子” 是我们的主所喜爱为祂自己的名字, 在四福音中用过 83 次,并且在约翰福音中至少用过十三次.  这名字顯示耶稣的神性, 同时也顯出祂的人性.  在旧约中,但以理书7章13節提到 “人子” 是有关弥赛亚的事, 耶稣也以同一意义而用它(太 26:64).

As Son of Man, Jesus is the “living link” between heaven and earth. This explains His reference to “Jacob’s ladder” in Genesis 28. Jacob the fugitive thought he was alone, but God had sent the angels to guard and guide him. Christ is God’s “ladder” between heaven and earth. “No man cometh to the Father, but by me” (John 14:6). Often in this gospel, you will find Jesus reminding people that He came down from heaven. The Jewish people knew that “Son of man” was a name for their Messiah (John 12:34). 

 人子耶稣是天与地的 “活的连接”.  这顯示與创世记 28 章中所提到的  “雅各的梯子” 有关连.  逃亡者雅各以为他是单独的, 但是上帝差遣天使保护和引导他.  基督是在天堂与地上之间的上帝的梯子.  “若不藉着耶稣基督, 没有人能到上帝那里” (约 14:6).  在圣经中你常常会发现耶稣提醒人祂是从天降下的.  犹太人知道“人子” 是他們弥赛亚的名字(12:34).

             

At the close of that fourth day, Jesus had six believ ing men who were His disciples. They did not immediately “forsake all and follow him”; that was to come later. But they had trusted Him and experienced His power. In the three years that lay ahead, they would grow in their faith, learn more about Jesus, and one day take His place on the earth so that the Word might be carried to all mankind. 

 在第四天的终了, 耶稣有六人相信祂, 成为祂的门徒.  他们不是立刻 “放下一切的跟随祂”; 这是以后的事.  但是, 他们信靠祂,並且经历到祂的大能.  在未来的三年里, 他们将要在信心中成长, 学习更多的認識耶稣, 有一天他们将接替祂, 在地上把祂的话向世人传揚.

Jesus of Nazareth is God come in the flesh. When Philip called Him “the son of Joseph,” he was not denying Jesus’ virgin birth or divine nature. That was merely His legal identification, for a Jewish person was identified according to who his father was (John 6:42). The witness of this entire chapter is clear: Jesus of Nazareth is God come in the flesh! 

拿撒勒人耶稣是上帝道成肉身.  腓利称祂為 “约瑟的儿子”時,  他没有否认耶稣是由童贞女所生或祂屬天的神性.  那只是祂在地上的合法的身份, 因为犹太人的家譜是依靠他的父亲是谁而認定(约 6:42).  約翰福音第一章整章很清楚的见证: 拿撒勒人耶稣是上帝道成肉身!

God is here!

上帝在人间!