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約翰福音, 1章

^1:1 太初有道，道與　神同在，道就是　神。 In the beginning was the Word, and the Word was with God, and the Word was God.
^1:2 這道太初與　神同在。 He was with God in the beginning.
^1:3 萬物是藉著他造的；凡被造的，沒有一樣不是藉著他造的。 Through him all things were made; without him nothing was made that has been made.
^1:4 生命在他裏頭，這生命就是人的光。 In him was life, and that life was the light of men.
^1:5 光照在黑暗裏，黑暗卻不接受光。 The light shines in the darkness, but the darkness has not understood(\f1 1:5 Or darkness, and the darkness has not overcome) it.
^1:6 有一個人，是從　神那裏差來的，名叫約翰。 There came a man who was sent from God; his name was John.
^1:7 這人來，為要作見證，就是為光作見證，叫眾人因他可以信。 He came as a witness to testify concerning that light, so that through him all men might believe.
^1:8 他不是那光，乃是要為光作見證。 He himself was not the light; he came only as a witness to the light.
^1:9 那光是真光，照亮一切生在世上的人。 The true light that gives light to every man was coming into the world.( \f2 1:9 Or This was the true light that gives light to every man who comes into the world)
^1:10 他在世界，世界也是藉著他造的，世界卻不認識他。 He was in the world, and though the world was made through him, the world did not recognize him.
^1:11 他到自己的地方來，自己的人倒不接待他。 He came to that which was his own, but his own did not receive him.
^1:12 凡接待他的，就是信他名的人，他就賜他們權柄，作　神的兒女。 Yet to all who received him, to those who believed in his name, he gave the right to become children of God--
^1:13 這等人不是從血氣生的，不是從情慾生的，也不是從人意生的，乃是從　神生的。 children born not of natural descent,( \f3 1:13 Greek of bloods) nor of human decision or a husband's will, but born of God.
^1:14 道成了肉身，住在我們中間，充充滿滿地有恩典有真理。我們也見過他的榮光，正是父獨生子的榮光。 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only,( \f4 1:14 Or the Only Begotten) who came from the Father, full of grace and truth.
^1:15 約翰為他作見證，喊著說：「這就是我曾說：『那在我以後來的，反成了在我以前的，因他本來在我以前。』」 John testifies concerning him. He cries out, saying, <<This was he of whom I said, <He who comes after me has surpassed me because he was before me.> >>
^1:16 從他豐滿的恩典裏，我們都領受了，而且恩上加恩。 From the fullness of his grace we have all received one blessing after another.
^1:17 律法本是藉著摩西傳的；恩典和真理都是由耶穌基督來的。 For the law was given through Moses; grace and truth came through Jesus Christ.
^1:18 從來沒有人看見　神，只有在父懷裏的獨生子將他表明出來。 No one has ever seen God, but God the One and Only,( \f5 1:18 Or the Only Begotten|d),( \f6 1:18 Some manuscripts but the only (or| only begotten) Son) who is at the Father's side, has made him known.
^1:19 約翰所作的見證記在下面：猶太人從耶路撒冷差祭司和利未人到約翰那裏，問他說：「你是誰？」 Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was.
^1:20 他就明說，並不隱瞞，明說：「我不是基督。」 He did not fail to confess, but confessed freely, <> (Greek) and <<the Messiah>>(Hebrew) both mean <<the Anointed One>>; also in verse 25.)>>
^1:21 他們又問他說：「這樣，你是誰呢？是以利亞嗎？」他說：「我不是。」「是那先知嗎？」他回答說：「不是。」 They asked him, <<Then who are you? Are you Elijah?>> He said, <> <<Are you the Prophet?>> He answered, <<No.>>
^1:22 於是他們說：「你到底是誰，叫我們好回覆差我們來的人。你自己說，你是誰？」 Finally they said, <<Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?>>
^1:23 他說：「我就是那在曠野有人聲喊著說：『修直主的道路』，正如先知以賽亞所說的。」 John replied in the words of Isaiah the prophet, < >>(\f8 1:23 Isaiah 40:3)
^1:24 那些人是法利賽人差來的〔或譯：那差來的是法利賽人〕； Now some Pharisees who had been sent
^1:25 他們就問他說：「你既不是基督，不是以利亞，也不是那先知，為甚麼施洗呢？」 questioned him, <<Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?>>
^1:26 約翰回答說：「我是用水施洗，但有一位站在你們中間，是你們不認識的， <> John replied, <<but among you stands one you do not know.
^1:27 就是那在我以後來的，我給他解鞋帶也不配。」 He is the one who comes after me, the thongs of whose sandals I am not worthy to untie.>>
^1:28 這是在約旦河外伯大尼〔有古卷：伯大巴喇〕，約翰施洗的地方作的見證。 This all happened at Bethany on the other side of the Jordan, where John was baptizing.
^1:29 次日，約翰看見耶穌來到他那裏，就說：「看哪，　神的羔羊，除去〔或譯：背負〕世人罪孽的！ The next day John saw Jesus coming toward him and said, <<Look, the Lamb of God, who takes away the sin of the world!
^1:30 這就是我曾說：『有一位在我以後來、反成了在我以前的，因他本來在我以前。』 This is the one I meant when I said, <A man who comes after me has surpassed me because he was before me.>
^1:31 我先前不認識他，如今我來用水施洗，為要叫他顯明給以色列人。」 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.>>
^1:32 約翰又作見證說：「我曾看見聖靈，彷彿鴿子從天降下，住在他的身上。 Then John gave this testimony: <<I saw the Spirit come down from heaven as a dove and remain on him.
^1:33 我先前不認識他，只是那差我來用水施洗的、對我說：『你看見聖靈降下來，住在誰的身上，誰就是用聖靈施洗的。』 I would not have known him, except that the one who sent me to baptize with water told me, <The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.>
^1:34 我看見了，就證明這是　神的兒子。」 I have seen and I testify that this is the Son of God.>>
^1:35 再次日，約翰同兩個門徒站在那裏。 The next day John was there again with two of his disciples.
^1:36 他見耶穌行走，就說：「看哪！這是　神的羔羊！」 When he saw Jesus passing by, he said, <<Look, the Lamb of God!>>
^1:37 兩個門徒聽見他的話，就跟從了耶穌。 When the two disciples heard him say this, they followed Jesus.
^1:38 耶穌轉過身來，看見他們跟著，就問他們說：「你們要甚麼？」他們說：「拉比，在哪裏住？」（拉比翻出來就是夫子。） Turning around, Jesus saw them following and asked, <<What do you want?>> They said, <<Rabbi>> (which means Teacher), <<where are you staying?>>
^1:39 耶穌說：「你們來看。」他們就去看他在哪裏住，這一天便與他同住；那時約有申正了。 <<Come,>> he replied, <<and you will see.>> So they went and saw where he was staying, and spent that day with him. It was about the tenth hour.
^1:40 聽見約翰的話跟從耶穌的那兩個人，一個是西門‧彼得的兄弟安得烈。 Andrew, Simon Peter's brother, was one of the two who heard what John had said and who had followed Jesus.
^1:41 他先找著自己的哥哥西門，對他說：「我們遇見彌賽亞了。」（彌賽亞翻出來就是基督。） The first thing Andrew did was to find his brother Simon and tell him, <<We have found the Messiah>> (that is, the Christ).
^1:42 於是領他去見耶穌。耶穌看著他，說：「你是約翰的兒子西門〔約翰在馬太十六章十七節稱約拿〕，你要稱為磯法。」（磯法翻出來就是彼得。） And he brought him to Jesus. Jesus looked at him and said, <<You are Simon son of John. You will be called Cephas>> (which, when translated, is Peter(\f10 1:42 Both Cephas (Aramaic) and Peter (Greek) mean rock)).
^1:43 又次日，耶穌想要往加利利去，遇見腓力，就對他說：「來跟從我吧。」 The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, <<Follow me.>>
^1:44 這腓力是伯賽大人，和安得烈、彼得同城。 Philip, like Andrew and Peter, was from the town of Bethsaida.
^1:45 腓力找著拿但業，對他說：「摩西在律法上所寫的和眾先知所記的那一位，我們遇見了，就是約瑟的兒子拿撒勒人耶穌。」 Philip found Nathanael and told him, <<We have found the one Moses wrote about in the Law, and about whom the prophets also wrote--Jesus of Nazareth, the son of Joseph.>>
^1:46 拿但業對他說：「拿撒勒還能出甚麼好的嗎？」腓力說：「你來看！」 <<Nazareth! Can anything good come from there?>> Nathanael asked. <<Come and see,>> said Philip.
^1:47 耶穌看見拿但業來，就指著他說：「看哪，這是個真以色列人，他心裏是沒有詭詐的。」 When Jesus saw Nathanael approaching, he said of him, <<Here is a true Israelite, in whom there is nothing false.>>
^1:48 拿但業對耶穌說：「你從哪裏知道我呢？」耶穌回答說：「腓力還沒有招呼你，你在無花果樹底下，我就看見你了。」 <<How do you know me?>> Nathanael asked. Jesus answered, <>
^1:49 拿但業說：「拉比，你是　神的兒子，你是以色列的王！」 Then Nathanael declared, <<Rabbi, you are the Son of God; you are the King of Israel.>>
^1:50 耶穌對他說：「因為我說『在無花果樹底下看見你』，你就信嗎？你將要看見比這更大的事」； Jesus said, <<You believe(\f11 1:50 Or Do you believe ... ?) because I told you I saw you under the fig tree. You shall see greater things than that.>>
^1:51 又說：「我實實在在地告訴你們，你們將要看見天開了，　神的使者上去下來在人子身上。」 He then added, <>

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荒漠甘泉五合一

你進站：2026年07月25日

時間是：06時08分09秒

■ 中文荒漠甘泉（07月25日）

七月廿五日「我所作的，你如今不知道，後來必明白。」約翰福音十三章7節我們現在所看見的神的作為，只是局部的─—一個半完成、半發展的計劃；到永生的殿完成的時候，全部工程就要清清楚楚地顯露出來！讓我們上利巴嫩山頂去看看。在那裏有高大的香柏樹，它是同輩的光榮，狂風的對手！夏喜歡對著它微笑；夜喜歡用露珠鑲飾它的葉子；飛鳥喜歡巢居在它的枝幹上；疲倦的旅客、流浪的牧童都喜歡在它蔭下憩息，躲避日中的炎熱、狂暴的風雨；雖然這樣，有一天，它卻被砍倒了；多年在林中享有權利的香柏樹，竟死在樵夫手下！當斧子砍下去的時候，樹枝都從樹身上脫下來了，那株高大的香柏樹，嘩啦一聲，倒在地上了。那時候，我們禁不住和先知一般喊叫說：「松樹阿，應當哀號。因為香柏樹傾倒了！」（亞十一2）但是等一等！讓我們跟著希蘭的工人將那株大樹運下山來：從那裏沿著藍色的地中海漂去；看啊，這株香柏樹最後成了神殿中的棟樑─—一根榮耀光澤的棟樑。當你看見了它的結局——被安置在聖殿的至聖所裏，萬王之王的宮殿裏——你會不會再可惜利巴嫩的香柏樹被砍倒了呢？「這殿後來的榮耀，必大過先前的榮耀。」（該二9）多少時候，我們正像那香柏樹！神的斧子將我們剝削得一無所有。我們看不出有甚麼理由叫我們遇見這樣黑暗神祕的對付，但是神自有祂的目的在：神豫備永遠用我們來做天上的棟樑、屋椽；要叫我們「在耶和華的手中作為華冠，在神的掌上作為冕旒。」（賽六二3）　　　　　　　　　　─馬克特夫我不想把我的苦難問明，　也不想把路途看清，只要在黑暗中摸著祂的手，　跟隨祂向前進行。

■ 英文荒漠甘泉（07月25日）

July 25 "What I do thou knowest not now, but thou shalt know hereafter." (John 13:7.) 　ＷE have only a partial view here of God's dealings, His half-completed, half-developed plan; but all will stand out in fair and graceful proportions in the great finished Temple of Eternity! Go, in the reign of Israel's greated king, to the heights of Lebanon. See that noble cedar, the pride of its compeers, an old wrestler with northern blasts! Summer loves to smile upon it, night spangle its feathery foliage with dewdrops, the birds nestle on its branches, the weary pilgrim or wandering shepherd reposes under its shadows from the midday heat or from the furious storm; but all at once it is marked out to fall; The aged denizen of the forest is doomed to succumb to the woodman's stroke! 　As we see the axe making its first gash on its gnarled trunk, then the noble limbs stripped of their branches, and at last the "Tree of God," as was its distinctive epithet, coming with a crash to the ground, we exclaim against the wanton destruction, the demolition of this proud pillar in the temple of nature. We are tempted to cry with the prophet, as if inviting the sympathy of every lowlier stem-invoking inanimate things to resent the affront- "Howl, fir tree; for the cedar has fallen!" 　But wait a little. Follow that gigantic trunk as the workmen of Hiram launch it down the mountain side; thence conveyed in rafts along the blue waters of the Mediterranean; and last of all, behold it set a glorious polished beam in the Temple of God. As you see its destination, placed in the very Holy of Holies, in the diadem of the Great King-say, can you grudge that "the crown of Lebanon" was despoiled, in order that this jewel might have so noble a setting? 　That cedar stood as a stately prop in Nature's sanctuary, but "the glory of the latter house was greater than the glory of the former!" 　How many of our souls are like these cedars of old! God's axes of trial have stripped and bared them. We see no reason for dealings so dark and mysterious, but He has a noble end and object in view; to set them as everlasting pillars and rafters in His Heavenly Zion; to make them a "crown of glory in the hand of the Lord, and a royal diadem in the hand of our God." 　　　　　　　　　　─Macduff. "I do not ask my cross to understand. My way to see- Better in darkness just to feel Thy hand, And follow Thee."

■ 永活之泉（07月25日）

七月廿五日　三重方式「所以我告訴你們，凡你們禱告祈求的，無論是什麼，只要信是得著的，就必得著。」馬可福音十一章24節理智、感覺和意志是魂三重的主要行動，當基督徒完全瞭解在基督裏和祂所賜豐盛生命時，那三種行動就會指示分享完全的方法。理智——我們必須不滿足於我們自己的思想，在恩典中長進，這樣我們就會清楚知道神應許在我們裏面成就什麼，以及祂要求我們做什麼。聖經指示，如果我們誠實帶著自己的罪和無能來到基督我們的王面前，祂會在我們裏面成就我們未曾想到的工作，你也清楚明白神應許你可向祂祈求。渴望——當我們禱告時，要留意我們渴望得著什麼，以及能付上怎樣的代價。神常以渴望來回答我們的禱告，而其代價就是努力和自我犧牲，以及不受世界和肉體的引誘，讓聖靈來幫助我，但沒有強烈渴望和自我犧牲，就不會長進。意志——意志是最重要的一部份，只有藉著堅定不移的信去使用神的恩賜，常常在中途我們就害怕發抖，甚至失望，但要以堅定的意志去瞭解神所賜予的是什麼。要單單信靠神，基督耶穌就會給我確據。祂要加添我們力量去征服肉體，降服聖靈的引導，當我們的渴望發展到堅固的意志，我們就會深信神一切的應許。神的孩子：成千上萬的人利用這些方法經歷了完全在基督裏，起初他們並不相信，你若把自己更多擺在神的話語上，那基督的愛和能力會幫助你更快地進入信心的安息。停止你自己的努力！讓神在你裏面完成祂的計劃。

■ 中文屬天日子（07月25日）

七月廿五日　我有這樣的福麼？「有福了……」馬太福音五章3—10節當我們閱讀耶穌言論的時候，不但平淡無奇，並且毫不經意地沉入下意識裡面去了。例如，八福僅僅只有柔和的表露，是為那些無能為力的人說的，但與我們這生活在剛性工作的世界中的人，是很少有用處的。雖然如此，我們不久會感覺八福裡面含有聖靈的爆炸性。當我們生活的環境使它們要爆炸的時候，它們就爆炸起來。當聖靈使我們回憶到某一福的時候。我們就要說：「那是怎樣一種驚奇的言語啊！」到了這個時候，我們必得決定服從或不服從，若是服從，那麼，在靈性上必然產生大的改變。那就是神的靈工作的方式。按照字句來解釋，我們無須乎重生，就能應用山上寶訓，山上寶訓的字句的解釋是小孩的玩意兒；若是照著神的靈應用到我們的環境中，只有聖徒能做到。耶穌的教訓，是與我們平常觀察事物的方法殊不一樣，在開始時，你要感覺不快，當聖靈將耶穌基督的訓誨應用到我們的環境上來的時候，我們就要依從那些訓誨的方向，慢慢的適應在我們行為上和言語上。山上寶訓不是一組規條：是我們充滿聖靈之後，一種生活的說明。

■ 中文上海嗎哪（07月25日）

七月廿五日「在這幾樣上服事基督的，就為神所喜悅，又為人所稱許。」羅馬書十四章18節惟有我們完全相信神時，祂才能用我們。撒但並不怎麼在乎彼得否認主的經驗，牠在意的乃是藉著這一次的行為，使彼得的信心完全瓦解。無怪乎耶穌曾對彼得說：「但我已經為你祈求，叫你不至於失了信心……。」(路廿二32)由此我們可以瞭解撒但攻擊彼得的是他的信心，牠向我們挑戰的也是我們的信心。彼得前書一章7節說：「叫你們的信心既被試驗，就比那被火試驗，仍然能壞的金子更顯寶貴。」願我們都能經得起試驗。無論我們失去任何東西，願我們穩穩地守住我們的信心。希伯來書的作者說：「……你們不可丟棄勇敢的心……。」(來十35)又勉勵我們：「……將可誇的盼望和膽量，堅持到底……。」(來三6)當然在我們守著我們信心的同時，也應該在多方面顯出我們的甜美、公義、及對基督的順服和得勝的信心。不管任何事臨到，願我們不顧後果，擁有戰勝的態度、保持堅守到底的決心。當事情發生時，願我們視每一種情況為神所允許，並且在敵人面前高舉勝利的旗幟前進。讓我們奉耶穌的名說：「感謝神，常帥領我們在基督裡誇勝……。」(林後二14)