Monthly Archives: October 2020

10月20日-The Births of Jesus and John the Baptist

路加福音

耶稣和施洗约翰的诞生-The Births of Jesus and John the Baptist

耶稣和施洗约翰的诞生-The Births of Jesus and John the Baptist

Jesus is to be born in Judea approximately 747 years after the foundation of Rome. Now in the time of Herod the Great, who has been granted the title “King of the Jews” by the Roman senate under Emperor Caesar Augustus, the former land of Palestine is divided into the provinces of Judea, Samaria, and Galilee to the west of the Jordan River, and Perea and Decapolis to the east. The cities of Jerusalem and Bethlehem are both in Judea, while Nazareth is in Galilee. That Jesus is born in the province of Judea is surprising because his family’s home is in Nazareth, some 75 miles north. But, due to a decree by Caesar Augustus requiring everyone to return to his own city, Jesus’ birth takes place in Bethlehem—the very city named by the prophet Micah over 700 years earlier!

If that fulfillment is not enough to catch the attention of those familiar with earlier prophecies, an even more amazing fulfillment is involved—namely, Jesus’ virgin birth. Isaiah had prophesied that the Messiah would be born of a virgin. Certainly there have been miraculous births before, as when couples were beyond the normal age of childbearing. Abraham and Sarah are the foremost example, and Zechariah and Elizabeth are soon to become another. However, never before nor since has a woman conceived without the seed of man. Not only is Mary a virgin in the sense of being a young woman, but, more importantly, she is a virgin in the fact that she has not had sexual relations with either her fiancé, Joseph, or any other man. The Gospel accounts state unequivocally that Jesus is miraculously conceived in Mary by the Holy Spirit of God.

The divine nature of Jesus’ birth is both wonderful and exciting, but the human side of the story is touching in and of itself. Although she is told in advance about the miraculous birth, Mary must surely feel the embarrassment of being thought unchaste by her family and friends. She must surely feel the weight of concern in the mind of Joseph. When the two of them find themselves far from home at the time of delivery, they must both feel a terrible isolation and awesome expectation about this special child from God. Yet Mary’s confident faith and Joseph’s loving support are both rewarded with more celebration than any other human family has ever known at the arrival of a new child. From lowly shepherds on the earth to the highest halls of heaven, the majesty of the occasion is heralded with songs of joy!

As the account of Jesus’ birth begins, there is another birth announced as well—that of God’s special messenger, John, who, because of his ministry of repentance and baptism, will later be known as John the Baptist. Luke and Matthew tell the story of the two births and of the early events which follow in the young life of Jesus.

# 路加福音(LUK)
[1:5] 当犹太王希律的时候,亚比雅班里有一个祭司,名叫撒迦利亚。他妻子是亚伦的后人,名叫以利沙伯。
[1:6] 他们二人在神面前都是义人,遵行主的一切诫命礼仪,没有可指摘的;
[1:7] 只是没有孩子,因为以利沙伯不生育,两个人又年纪老迈了。
## 豫言施洗约翰的诞生
[1:8] 撒迦利亚按班次在神面前供祭司的职分,
[1:9] 照祭司的规矩掣签,得进主殿烧香。
[1:10] 烧香的时候,众百姓在外面祷告。
[1:11] 有主的使者站在香坛的右边向他显现。
[1:12] 撒迦利亚看见,就惊慌害怕。
[1:13] 天使对他说:「撒迦利亚,不要害怕,因为你的祈祷已经被听见了。你的妻子以利沙伯要给你生一个儿子,你要给他起名叫约翰。
[1:14] 你必欢喜快乐;有许多人因他出世,也必喜乐。
[1:15] 他在主面前将要为大,淡酒浓酒都不喝,从母腹里就被圣灵充满了。
[1:16] 他要使许多以色列人回转,归于主他们的神。
[1:17] 他必有以利亚的心志能力,行在主的前面,叫为父的心转向儿女,叫悖逆的人转从义人的智慧,又为主预备合用的百姓。」
[1:18] 撒迦利亚对天使说:「我凭着什么可知道这事呢?我已经老了,我的妻子也年纪老迈了。」
[1:19] 天使回答说:「我是站在神面前的加百列,奉差而来对你说话,将这好信息报给你。
[1:20] 到了时候,这话必然应验。只因你不信,你必哑吧,不能说话,直到这事成就的日子。」
[1:21] 百姓等候撒迦利亚,诧异他许久在殿里。
[1:22] 及至他出来,不能和他们说话,他们就知道他在殿里见了异象。因为他直向他们打手式,竟成了哑吧。
[1:23] 他供职的日子已满,就回家去了。
[1:24] 这些日子以后,他的妻子以利沙伯怀了孕,就隐藏了五个月,
[1:25] 说:「主在眷顾我的日子,这样看待我,要把我在人间的羞耻除掉。」
# 路加福音(LUK)
## 耶稣降生
[2:1] 当那些日子,该撒亚古士督有旨意下来,叫天下人民都报名上册。
[2:2] 这是居里扭作叙利亚巡抚的时候,头一次行报名上册的事。
[2:3] 众人各归各城,报名上册。
[2:4] 约瑟也从加利利的拿撒勒城上犹太去,到了大卫的城,名叫伯利恒。因他本是大卫一族一家的人,
[2:5] 要和他所聘之妻马利亚一同报名上册。那时马利亚的身孕已经重了。
[2:6] 他们在那里的时候,马利亚的产期到了,
[2:7] 就生了头胎的儿子,用布包起来,放在马槽里,因为客店里没有地方。
## 天使报喜信给牧羊的人
[2:8] 在伯利恒之野地里有牧羊的人,夜间按着更次看守羊群。
[2:9] 有主的使者站在他们旁边,主的荣光四面照着他们,牧羊的人就甚惧怕。
[2:10] 那天使对他们说:「不要惧怕!我报给你们大喜的信息,是关乎万民的。
[2:11] 因今天在大卫的城里,为你们生了救主,就是主基督。
[2:12] 你们要看见一个婴孩,包着布,卧在马槽里,那就是记号了。」
[2:13] 忽然,有一大队天兵同那天使赞美神说:
[2:14] 「在至高之处荣耀归与神!在地上平安归与他所喜悦的人〔有古卷作『喜悦归与人』〕!」
[2:15] 众天使离开他们,升天去了。牧羊的人彼此说:「我们往伯利恒去,看看所成的事,就是主所指示我们的。」
[2:16] 他们急忙去了,就寻见马利亚和约瑟,又有那婴孩卧在马槽里;
[2:17] 既然看见,就把天使论这孩子的话传开了。
[2:18] 凡听见的,就诧异牧羊之人对他们所说的话。
[2:19] 马利亚却把这一切的事存在心里,反复思想。
[2:20] 牧羊的人回去了,因所听见所看见的一切事,正如天使向他们所说的,就归荣耀与神,赞美他。
[2:21] 满了八天,就给孩子行割礼,与他起名叫耶稣;这就是没有成胎以前,天使所起的名。
## 献长子与主
[2:22] 按摩西律法满了洁净的日子,他们带着孩子上耶路撒冷去,要把他献与主。
[2:23] (正如主的律法上所记:『凡头生的男子必称圣归主。』)
[2:24] 又要照主的律法上所说,或用一对班鸠,或用两只雏鸽献祭。
## 西面见婴孩愿安然去世
[2:25] 在耶路撒冷有一个人,名叫西面。这人又公义又虔诚,素常盼望以色列的安慰者来到,又有圣灵在他身上。
[2:26] 他得了圣灵的启示,知道自己未死以前,必看见主所立的基督。
[2:27] 他受了圣灵的感动,进入圣殿,正遇见耶稣的父母抱着孩子进来,要照律法的规矩办理。
[2:28] 西面就用手接过他来,称颂神说:
[2:29] 「主啊!如今可以照你的话,释放仆人安然去世。
[2:30] 因为我的眼睛已经看见你的救恩,
[2:31] 就是你在万民面前所预备的,
[2:32] 是照亮外邦人的光,又是你民以色列的荣耀。」
[2:33] 孩子的父母因这论耶稣的话就希奇。
[2:34] 西面给他们祝福,又对孩子的母亲马利亚说:「这孩子被立,是要叫以色列中许多人跌倒,许多人兴起;又要作毁谤的话柄,叫许多人心里的意念显露出来;你自己的心也要被刀刺透。」
[2:35] *
## 女先知亚拿称谢神
[2:36] 又有女先知,名叫亚拿,是亚设支派法内力的女儿,年纪已经老迈,从作童女出嫁的时候,同丈夫住了七年就寡居了,
[2:37] 现在已经八十四岁,并不离开圣殿,禁食祈求,昼夜事奉神。
[2:38] 正当那时,她进前来称谢神,将孩子的事对一切盼望耶路撒冷得救赎的人讲说。

By: Lydia ٩(●˙▿˙●)۶…⋆ฺ

10月19日-The Genealogies of Jesus

马太福音,路加福音

耶稣的家谱-The Genealogies of Jesus

耶稣的家谱-The Genealogies of Jesus

Matthew’s account has no formal introduction, but rather begins with a genealogy tracing the descent of Jesus from his ancestor, Abraham, through the royal lineage of David the King. Matthew lists 42 of the known generations and divides these into three groups of 14 each. The genealogy is traced through Jesus’ legal father, Joseph, as the husband of the virgin Mary, to whom Jesus was born.

Matthew’s genealogy contains several happy surprises. Back in Jesus’ early roots are not only such notable righteous men as Abraham and David, but also several who stand out in history as being particularly unrighteous, including wicked King Manasseh. Not only are there Jews, as would be expected, but also Gentiles, including a Canaanite and a Moabite, whose respective countrymen have been notorious enemies of God’s people. Also somewhat surprising, in view of their social status at this time, is the listing of women as well as men. Furthermore, at least two of the women are known best for sins which they had committed.

Luke also provides a genealogy of Jesus, but his account traces the lineage directly through Jesus’ mother, Mary. This explains the difference in ancestors from Heli (assumed to be the father-in-law of Mary’s husband, Joseph) to David. Luke’s genealogy also goes beyond Abraham, all the way back through Noah, Enoch, Seth, and Adam to God himself, who created the human race.

Perhaps the most significant aspect of these genealogies is the connection between Jesus and his ancestor, King David. The prophets of old had repeatedly foretold that the Messiah would be of the house of David, and a branch of Jesse, David’s father. Therefore, from the Jews’ perspective, Jesus is of the royal lineage and worthy to be King of Israel. While this brings comfort to many, it brings confusion to others, who are expecting the Messiah to be the same kind of political king as those who reigned before him.

# 马太福音(MAT)
## 耶稣的家谱
[1:1] 亚伯拉罕的后裔,大卫的子孙,耶稣基督的家谱:
[1:2] 亚伯拉罕生以撒,以撒生雅各,雅各生犹大和他的弟兄,
[1:3] 犹大从他玛氏生法勒斯和谢拉,法勒斯生希斯崙,希斯崙生亚兰,
[1:4] 亚兰生亚米拿达,亚米拿达生拿顺,拿顺生撒门,
[1:5] 撒门从喇合氏生波阿斯,波阿斯从路得氏生俄备得,俄备得生耶西,
[1:6] 耶西生大卫王。大卫从乌利亚的妻子生所罗门,
[1:7] 所罗门生罗波安,罗波安生亚比雅,亚比雅生亚撒,
[1:8] 亚撒生约沙法,约沙法生约兰,约兰生乌西亚,
[1:9] 乌西亚生约坦,约坦生亚哈斯,亚哈斯生希西家,
[1:10] 希西家生玛拿西,玛拿西生亚们,亚们生约西亚。
[1:11] 百姓被迁到巴比伦的时候,约西亚生耶哥尼雅和他的弟兄。
[1:12] 迁到巴比伦之后,耶哥尼雅生撒拉铁,撒拉铁生所罗巴伯,
[1:13] 所罗巴伯生亚比玉,亚比玉生以利亚敬,以利亚敬生亚所,
[1:14] 亚所生撒督,撒督生亚金,亚金生以律,
[1:15] 以律生以利亚撒,以利亚撒生马但,马但生雅各,
[1:16] 雅各生约瑟,就是马利亚的丈夫。那称为基督的耶稣,是从马利亚生的。
[1:17] 这样,从亚伯拉罕到大卫,共有十四代;从大卫到迁至巴比伦的时候,也有十四代;从迁至巴比伦的时候到基督,又有十四代。
# 路加福音(LUK)
## 施洗约翰在旷野传道
[3:1] 该撒提庇留在位第十五年,本丢彼拉多作犹太巡抚,希律作加利利分封的王,他兄弟腓力作以土利亚和特拉可尼地方分封的王,吕撒聂作亚比利尼分封的王,
[3:2] 亚那和该亚法作大祭司。那时,撒迦利亚的儿子约翰在旷野里,神的话临到他。
[3:3] 他就来到约但河一带地方,宣讲悔改的洗礼,使罪得赦。
[3:4] 正如先知以赛亚书上所记的话,说:「在旷野有人声喊着说:『预备主的道,修直他的路!
[3:5] 一切山洼都要填满,大小山冈都要削平!弯弯曲曲的地方要改为正直,高高低低的道路要改为平坦!
[3:6] 凡有血气的,都要见神的救恩。』」
[3:7] 约翰对那出来要受他洗的众人说:「毒蛇的种类,谁指示你们逃避将来的忿怒呢?
[3:8] 你们要结出果子来,与悔改的心相称。不要自己心里说:『有亚伯拉罕为我们的祖宗。』我告诉你们:神能从这些石头中,给亚伯拉罕兴起子孙来。
[3:9] 现在斧子已经放在树根上,凡不结好果子的树,就砍下来丢在火里。」
[3:10] 众人问他说:「这样,我们当作什么呢?」
[3:11] 约翰回答说:「有两件衣裳的,就分给那没有的;有食物的,也当这样行。」
[3:12] 又有税吏来要受洗,问他说:「夫子,我们当作什么呢?」
[3:13] 约翰说:「除了例定的数目,不要多取。」
[3:14] 又有兵丁问他说:「我们当作什么呢?」约翰说:「不要以强暴待人,也不要讹诈人,自己有钱粮就当知足。」
## 必有圣灵与火的洗礼
[3:15] 百姓指望基督来的时候,人都心里猜疑,或者约翰是基督。
[3:16] 约翰说:「我是用水给你们施洗,但有一位能力比我更大的要来,我就是给他解鞋带也不配。他要用圣灵与火给你们施洗。
[3:17] 他手里拿着簸箕,要扬净他的场,把麦子收在仓里,把糠用不灭的火烧尽了。」
## 约翰责备希律被囚
[3:18] 约翰又用许多别的话劝百姓,向他们传福音。
[3:19] 只是分封的王希律,因他兄弟之妻希罗底的缘故,并因他所行的一切恶事,受了约翰的责备;
[3:20] 又另外添了一件,就是把约翰收在监里。
## 耶稣受洗礼
[3:21] 众百姓都受了洗,耶稣也受了洗。正祷告的时候,天就开了,
[3:22] 圣灵降临在他身上,形状仿佛鸽子.又有声音从天上来,说:「你是我的爱子,我喜悦你。」
## 耶稣的家谱
[3:23] 耶稣开头传道,年纪约有三十岁。依人看来,他是约瑟的儿子,约瑟是希里的儿子,
[3:24] 希里是玛塔的儿子,玛塔是利未的儿子,利未是麦基的儿子,麦基是雅拿的儿子,雅拿是约瑟的儿子,
[3:25] 约瑟是玛他提亚的儿子,玛他提亚是亚摩斯的儿子,亚摩斯是拿鸿的儿子,拿鸿是以斯利的儿子,以斯利是拿该的儿子,
[3:26] 拿该是玛押的儿子,玛押是玛他提亚的儿子,玛他提亚是西美的儿子,西美是约瑟的儿子,约瑟是犹大的儿子,犹大是约亚拿的儿子,
[3:27] 约亚拿是利撒的儿子,利撒是所罗巴伯的儿子,所罗巴伯是撒拉铁的儿子,撒拉铁是尼利的儿子,尼利是麦基的儿子,
[3:28] 麦基是亚底的儿子,亚底是哥桑的儿子,哥桑是以摩当的儿子,以摩当是珥的儿子,珥是约细的儿子,
[3:29] 约细是以利以谢的儿子,以利以谢是约令的儿子,约令是玛塔的儿子,玛塔是利未的儿子,
[3:30] 利未是西缅的儿子,西缅是犹大的儿子,犹大是约瑟的儿子,约瑟是约南的儿子,约南是以利亚敬的儿子,
[3:31] 以利亚敬是米利亚的儿子,米利亚是买南的儿子,买南是玛达他的儿子,玛达他是拿单的儿子,拿单是大卫的儿子,
[3:32] 大卫是耶西的儿子,耶西是俄备得的儿子,俄备得是波阿斯的儿子,波阿斯是撒门的儿子,撒门是拿顺的儿子,
[3:33] 拿顺是亚米拿达的儿子,亚米拿达是亚兰的儿子,亚兰是希斯崙的儿子,希斯崙是法勒斯的儿子,法勒斯是犹大的儿子,
[3:34] 犹大是雅各的儿子,雅各是以撒的儿子,以撒是亚伯拉罕的儿子,亚伯拉罕是他拉的儿子,他拉是拿鹤的儿子,
[3:35] 拿鹤是西鹿的儿子,西鹿是拉吴的儿子,拉吴是法勒的儿子,法勒是希伯的儿子,希伯是沙拉的儿子,
[3:36] 沙拉是该南的儿子,该南是亚法撒的儿子,亚法撒是闪的儿子,闪是挪亚的儿子,挪亚是拉麦的儿子,
[3:37] 拉麦是玛土撒拉的儿子,玛土撒拉是以诺的儿子,以诺是雅列的儿子,雅列是玛勒列的儿子,玛勒列是该南的儿子,该南是以挪士的儿子,
[3:38] 以挪士是塞特的儿子,塞特是亚当的儿子,亚当是神的儿子。

By: Lydia ٩(●˙▿˙●)۶…⋆ฺ

10月18日-Jesus The Christ/The Coming of the Messiah/Introductions by the Gospel Writers/The Gospel Accounts

马可福音,约翰福音,路加福音

耶稣基督/弥赛亚的降临/福音作者的介绍/福音的记述-Jesus The Christ/The Coming of the Messiah/Introductions by the Gospel Writers/The Gospel Accounts

耶稣基督/弥赛亚的降临/福音作者的介绍/福音的记述-Jesus The Christ/The Coming of the Messiah/Introductions by the Gospel Writers/The Gospel Accounts

All is now ready for the most important event in human history. It is an event planned even before the creation of the world. It is the keeping of a promise made to Abraham over 2000 years earlier. It is the fulfillment of a host of prophecies regarding a Messiah who would come to establish his kingdom. Most importantly, it is the beginning of a dynamically new relationship between God and man. The event is the coming of the Savior of the world, the Messiah—or, as referred to in the Greek, the Christ.

This Christ is not to be just another world leader, as Cyrus, Alexander, or Caesar. He is not to be just another great man of God, as Abraham, Moses, or David. He is to be God himself in human flesh! The Lord of heaven is to become a servant of the earth. God, who has previously made himself known through a nation and a law, is now to reveal himself in the most personal way possible—in the form of a man. Until now God’s blessings have been reserved mostly for a chosen people, but now they are to become available to all people in every generation.

Who is this Christ, this Messiah? His name is Jesus. His symbolic name, Immanuel (meaning “God with us”), signifies his deity. He is man, to be sure, but God as well; and he is God—the God of Creation—but man as well. God lowers himself so that man might be elevated. He leaves heaven so that man might enter it. To man, who cannot begin to understand the ways of God, it is clearly a great mystery. But what a marvelous and wonderful mystery it is!

As the New Testament record now begins, the Scriptures proclaim the good news about the salvation of mankind which comes through obedient faith in Jesus the Christ. The good news begins with the miraculous birth of Jesus to a virgin of Galilee in the days of Herod, King of Judea. Then, as Jesus grows into manhood, his coming as the promised Messiah and Savior is announced by John the Baptist. As Jesus begins his own ministry, he confirms his deity with miraculous healings and other signs and wonders, and proclaims the imminent coming of the kingdom of God. His teaching calls men and women to new spiritual heights in their worship of God and in their relationships with one another.

But because his teaching challenges traditional practices of the Jewish religion of his day, and because he claims divine authority, Jesus meets strong opposition from religious leaders. That opposition ultimately leads to arrest and trial before Jewish and Roman authorities. Although falsely accused, Jesus is condemned and sentenced to die by crucifixion—an event which is intended to silence both the man and his message. Instead, the good news comes to a powerful climax when, on the third day after his death, Jesus rises from the grave and shows himself alive, proving his own miraculous resurrection. The Christian hope which derives from the gospel message is that, just as Jesus is raised from the dead, so also the righteous in Christ will be raised to eternal life!

Although secular history attests to his ministry and influence, the details of Jesus’ life were never preserved in an explicitly biographical form. What is known about the historical Jesus comes primarily from the Gospel accounts of Matthew, Mark, Luke, and John—four of Jesus’ disciples. However, none of the accounts purports to be a biography of Jesus, as such, despite the fact that certain aspects of his life are covered in great detail and are usually set within specific historical contexts. The Gospel accounts, while clearly historic in nature, are principally documents of faith—the record of those events and teachings upon which Jesus’ followers based their belief and hope. Therefore, the exact times and places of those events are not always recorded, and the actual sequence of events can be traced with only limited certainty.

The Gospel accounts vary in the order in which the record of Jesus’ ministry is presented. Apart from the fact that the Gospel accounts were never intended as chronological records, the differences in sequential order may be attributed to several factors. First of all, each account was written by a different author, each having a unique perspective. Each writer also focused upon different events, either because he was writing primarily to a particular audience or because he wished to achieve a particular purpose in his writing. This is especially true, for example, of John’s account. This also explains why some events are recorded by only one, or perhaps two, of the Gospel writers, and why one account will include certain particulars not included in other accounts of the same event. Although a cursory reading of the different accounts can seem somewhat confusing, careful study discloses a striking harmony not expected of purely human documents which might have been written under the same diversity of time and circumstances.

What follows is a combination of the four Gospel accounts with an integration of the recorded events as nearly as possible in their proper chronological sequence. As previously indicated, any such attempt necessarily involves a degree of speculation, because it is simply not revealed when certain events actually occurred. It is not even certain whether Jesus’ entire ministry lasted for 2½ years or for 3½ years. Each position has its supporters. Much of the problem of dating depends upon which festivals Jesus attended, and upon references to certain seasons of the year. The harmony which follows assumes a 3½-year ministry.

While major areas of Jesus’ ministry can be ascertained fairly easily, it is not always easy to know which events occurred within which major ministry. Sometimes it is also difficult to judge whether two very similar events actually occurred twice or whether there was only one such event which was recorded in a somewhat different context by a different writer. Examples of this problem are the cleansings of the temple and the laments over Jerusalem.

Despite these difficulties, however, the record of Jesus’ life and work can be seen very well from a careful study of the four accounts. Any individual perspective which might be lost in attempting to combine the four separate accounts is far outweighed, at least for the purpose of this presentation of the Bible, by a new sense of context and an added appreciation of the significance of each separate event within that context.

In developing this particular harmony of the Gospels, the usual approach is to take the single account which most completely records a particular event and use it as a basis for the full text. To that account is added any significant additional aspects of the event which are recorded by any other writer. As often as possible, a particular account is followed as long as practicable in order to maintain a given literary style and continuity of authorship. This approach becomes increasingly difficult to maintain at the end of Jesus’ ministry, since all four accounts recorded most of the final events, often from different perspectives.

The following scheme is used to alert the reader to the composition of the harmony. In the margin beside each paragraph is an indication of all accounts which record the events within that paragraph. Repetitive verses are indicated by light-face type. Where more than one account is used in the text, the text itself will indicate which account is being cited at the time.

In addition, there are also marginal indications of the geographic location of particular occurrences and the dates or times of given events as best as can be determined. Attempts to assign exact times, dates, and locations often depend solely upon a generally assumed framework which cannot be verified with complete accuracy. However, having some frame of reference seems desirable as an aid to better understanding the wonderful life and ministry of Jesus.

Mark’s account begins simply,Mark introduces the reader to the good news about Jesus the Christ which is about to be told. That good news is beautifully summarized by John in a prologue to his account. It begins, as does the first book of Old Testament Scripture, with the creation of man, and shows that the Word (a designation for God as Christ) was not only the source through which all things were made, but also came into this world in human form as the man, Jesus. It also shows that through Jesus, mankind has received the grace of God unto salvation, as attested to during Christ’s ministry by John the Baptist, a special messenger of God.In his own introduction, Luke writes to a man by the name of Theophilus in order to provide a more complete narrative of the life and work of this incarnate Word, Jesus the Christ, and of the things accomplished by Jesus’ followers. Luke points out that, prior to his own account, other writers had already undertaken to record the events surrounding Jesus’ coming and the work of his disciples during his ministry. Thus the records of Christ began to be compiled soon after his death and resurrection.

# 马可福音(MRK)
[1:1] 神的儿子,耶稣基督福音的起头。
# 约翰福音(JHN)
## 施洗约翰为真光作见证
[1:1] 太初有道,道与神同在,道就是神。
[1:2] 这道太初与神同在。
[1:3] 万物是借着他造的;凡被造的,没有一样不是借着他造的。
[1:4] 生命在他里头,这生命就是人的光。
[1:5] 光照在黑暗里,黑暗却不接受光。
[1:6] 有一个人是从神那里差来的,名叫约翰。
[1:7] 这人来,为要作见证;就是为光作见证,叫众人因他可以信。
[1:8] 他不是那光,乃是要为光作见证。
[1:9] 那光是真光,照亮一切生在世上的人。
[1:10] 他在世界,世界也是借着他造的,世界却不认识他。
[1:11] 他到自己的地方来,自己的人倒不接待他。
[1:12] 凡接待他的,就是信他名的人,他就赐他们权柄,作神的儿女。
[1:13] 这等人不是从血气生的,不是从情欲生的,也不是从人意生的,乃是从神生的。
[1:14] 道成了肉身,住在我们中间,充充满满的有恩典有真理。我们也见过他的荣光,正是父独生子的荣光。
## 恩典真理是由耶稣基督来的
[1:15] 约翰为他作见证,喊着说:「这就是我曾说:『那在我以后来的反成了在我以前的;因他本来在我以前。』」
[1:16] 从他丰满的恩典里,我们都领受了,而且恩上加恩。
[1:17] 律法本是借着摩西传的;恩典和真理都是由耶稣基督来的。
[1:18] 从来没有人看见神,只有在父怀里的独生子将他表明出来。
# 路加福音(LUK)
## 路加自序
[1:1] 提阿非罗大人哪,有好些人提笔作书,述说在我们中间所成就的事,是照传道的人从起初亲眼看见又传给我们的。
[1:2] *
[1:3] 这些事我既从起头都详细考察了,就定意要按着次序写给你,
[1:4] 使你知道所学之道都是确实的。

By: Lydia ٩(●˙▿˙●)۶…⋆ฺ