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 presentation in the original English language这在原来的主题演讲， 英语
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