《約翰福音》1 章（約 1:4-5）查經 20230401

記錄：WCM； 日期：20230401。

（4）

Joh 1:4	生命一直存在於他裏面，而這生命一直存有那人們的那光。

「生命一直存在於他裏面」：意指他是有生命的，不是死的。

「這生命一直存有那人們的那光」：「這生命」指「他」，因他有生命，所以可被稱作「這生命」

「生命」

《LSJ：Liddell Scott》

http://www.perseus.tufts.edu/hopper/morph?l=zwh%2F&la=greek#lexicon

ζωή ( ζωιή (prob. an error) SIG577.34 (Milet., iii/ii B.C.)), Dor. ζωά : Ion. and poet. ζόη , Hdt.1.32, Herod.10.4, S.Fr.556, etc. (v. infr.), cf. IG9(1).86 (Hyampolis), Dor. ζόα : Aeol. ζοΐα Theoc. 29.5: ἡ:—

A.living, i.e. one's substance, property, “ἦ γάρ οἱ ζ. γ᾽ ἦν ἄσπετος” Od.14.96; τοὶ δὲ ζωὴν ἐδάσαντο ib.208; “κατὰ ζωὴν φαγέειν” 16.429; τὴν ζόην ποιέεσθαι or καταστήσασθαι ἀπὸ or ἐκ . . to get one's living by . . , Hdt.8.105, cf. 2.36, Arist.HA608b21; “ἐξ ἁλός” Theoc.Beren. 2.

2. after Hom., life, existence, opp. death, Tyrt.15.5, Pi.N.8.36, etc.; θανάτου πέρι καὶ ζωᾶς ib.9.29; “οὐδὲν γὰρ ἄλγος οἷον ἡ πολλὴ ζόη” S.Fr.556; ζόας （ζωᾶς codd.) “βιοτά” E.HF664 (lyr.); “τοῦ βίου ζωή” Pl. Ti.44c; “ὁ τῆς ζ. χρόνος” SIG1210 (Calymna), etc.: as a term of affection, ζωή mylife! Juv.6.195: pl., “ζόαι” A.Fr.99.13; “ζωαί” LXXPs.62(63).3(4); μετὰ τὴν μίαν ζ. πολλαὶ ζ. Dam.Pr.100; “αἱ τῆς ψυχῆς ζ. καὶ δυνάμεις” Iamb.Comm.Math.3.

3. way of life, “ζόην ἔζωον τὴν αὐτήν” Hdt. 4.112, cf. 114.

II. ζωή,= “γραῦς” 11, the scum on milk, Eust.906.52; ζόη: τὸ ἐπάνω τοῦ μέλιτος, Hsch. [The form ζόη (paroxyt.) is required by the metre in trimeters in S.Fr.556, E.Hec.1108, and in lyrics S. Fr.592, E.Med.976, al., ζωή never: ζόη in other Poets, Call.Fr.114, Theoc.Ep.18.9, Herod.10.4.] (For the root, cf. ζῶ: fancifully connected with ζέω and ζητέω, Dam.Pr.81: in signf. 11 ζόη prob. fr. ζέω.)

Thayer's Greek Lexicon

https://biblehub.com/greek/2222.htm

STRONGS NT 2222: ζωή

ζωή, ζωῆς, ἡ (from ζάω, ζῶ), the Sept. chiefly for חַיִּים; life;

1. universally, life, i. e. the state of one who is possessed of vitality or is animate: 1 Peter 3:10 (on which see ἀγαπάω); Hebrews 7:3, 16; αὐτός (ὁ Θεός) διδούς πᾶσιν ζωήν καί πνοήν, Acts 17:25; πνεῦμα ζωῆς ἐκ τοῦ Θεοῦ, the vital spirit, the breath of (i. e. imparting) life, Revelation 11:11 (Ezekiel 37:5); πᾶσα ψυχή ζωῆς, genitive of possess, every living soul, Revelation 16:3 G L T Tr text WH; spoken of earthly life: ἡ ζωή τίνος, Luke 12:15; Acts 8:33 (see αἴρω, 3 h.); James 4:14; ἐν τῇ ζωή σου, whilst thou wast living on earth, Luke 16:25 (ἐν τῇ ζωή αὐτοῦ, Sir. 30:5 Sir. 50:1); ἐν τῇ ζωή ταύτῃ, 1 Corinthians 15:19; πᾶσαι αἱ ἡμέραι τῆς ζωῆς τίνος, Luke 1:75 Rec. (Genesis 3:14; Psalm 127:5 (); Sir. 22:12 (10)). ἐπαγγελία ζωῆς τῆς νῦν καί τῆς μελλούσης, a promise looking to the present and the future life, 1 Timothy 4:8; ζωή and θάνατος are contrasted in Romans 8:38; 1 Corinthians 3:22; Philippians 1:20; of a life preserved in the midst of perils, with a suggestion of vigor, 2 Corinthians 4:12 (the life of Paul is meant here, which exerts a saving power on the Corinthians by his discharge of his apostolic duties); of the life of persons raised from the dead: ἐν καινότητι ζωῆς, figuratively spoken of a new mode of life, dedicated to God, Romans 6:4; of the life of Jesus after his resurrection, Acts 2:28; Romans 5:10; of the same, with the added notion of vigor, 2 Corinthians 4:10f.

2. used emphatically,

a. “of the absolute fullness of life, both essential and ethical, which belongs to God, and through him both to the hypostatic λόγος and to Christ” in whom the λόγος put on human nature: ὥσπερ ὁ πατήρ ἔχει ζωήν ἐν ἑαυτῷ, οὕτως ἔδωκεν καί τῷ υἱῷ ζωήν ἔχειν ἐν ἑαυτῷ, John 5:26; ἐν αὐτῷ (namely, τῷ λόγῳ) ζωή ἦν καί ἡ ζωή ἦν τό φῶς τῶν ἀνθρώπων, in him life was (comprehended), and the life (transfused from the Logos into created natures) was the light (i. e. the intelligence) of men (because the life of men is self-conscious, and thus a fountain of intelligence springs up), John 1:4; ὁ λόγος τῆς ζωῆς, the Logos having life in itself and communicating it to others, 1 John 1:1; ἡ ζωή ἐφανερώθη, was manifested in Christ, clothed in flesh, 1 John 1:2. From this divine fountain of life flows forth that life which is next to be defined: viz.

b. life real and genuine, vita quae sola vita nominanda (Cicero, de sen. 21, 77), “a life active and vigorous, devoted to God, blessed, the portion even in this world of those who put their trust in Christ, but after the resurrection to be consummated by new accessions (among them a more perfect body), and to last forever” (the writers of the O. T. have anticipated the conception, in their way, by employing חַיִּים to denote a happy life and every kind of blessing: Deuteronomy 30:15, 19; Malachi 2:5; Psalm 33:13 () 13; Proverbs 8:35; Proverbs 12:28, etc.): John 6:51, 63; John 14:6; Romans 7:10; Romans 8:6, 10; 2 Corinthians 2:16; Philippians 2:16; (Colossians 3:4); 2 Peter 1:3; 1 John 5:11, 16, 20; with the addition of τοῦ Θεοῦ, supplied by God (Winer's Grammar, 186 (175)), Ephesians 4:18; ἡ ἐν Χριστῷ, to be obtained in fellowship with Christ, 2 Timothy 1:1; μεταβεβηκέναι ἐκ τοῦ θανάτου εἰς ζωήν, John 5:24; 1 John 3:14; ὄψεσθαί τήν ζωήν, John 3:36; ἔχειν ζωήν, John 5:40; John 10:10; 1 John 5:12; with ἐν ἑαυτῷ (or ἑαυτοῖς) added, John 5:26; (); διδόναι, John 6:33; χάρις ζωῆς, the grace of God evident in the life obtained, 1 Peter 3:7; τό πνεῦμα τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ, the Spirit, the repository and imparter of life, and which is received by those united to Christ, Romans 8:2; ὁ ἄρτος τῆς ζωῆς (see ἄρτος, at the end), John 6:35, 48; τό φῶς τῆς ζοης, the light illumined by which one arrives at life, John 8:12. more fully ζωή αἰώνιος and ἡ ζωή ἡ αἰώνιος 1) cf. Buttmann, 90 (79 ; see below): John 4:36; (John 12:50); ; 1 John 1:2; 1 John 2:25; (ῤήματα ζωῆς αἰωνίου, John 6:68); εἰς ζωήν αἰώνιον, unto the attainment of eternal life (cf. εἰς, B. II. 3 c. δ., p. 185a), John 4:14; John 6:27; διδόναι ζωήν αἰώνιον, John 10:28; John 17:2; 1 John 5:11; ἔχειν ζωήν αἰώνιον, John 3:15 (and John 3:16) (opposed to ἀπολλυσθαι), John 3:36; John 5:24, 39; John 6:40, 47, 54; John 20:31 L brackets; 1 John 5:13; οὐκ ἔχειν ζωήν αἰώνιον ἐν ἑαυτῷ, 1 John 3:15; (in Enoch 15:4,6 the wicked angels are said before their fall to have been spiritual and partakers of eternal and immortal life). ζωή and ἡ ζωή, without epithet, are used of the blessing of real life after the resurrection, in Matthew 7:14; John 11:25; Acts 3:15; Acts 5:20; Acts 11:18; Romans 5:17, 18 (on which see δικαίωσις, at the end); 2 Corinthians 5:4; Colossians 3:3; 2 Timothy 1:10; Titus 1:2; Titus 3:7; ζωή ἐκ νεκρῶν, life breaking forth from the abode of the dead, Romans 11:15; εἰσελθεῖν εἰς τήν ζωήν, Matthew 18:8; Matthew 19:17; Mark 9:43, 45; ἀνάστασις ζωῆς equivalent to εἰς ζωήν (2 Macc. 7:14), John 5:29 (on the genitive, cf. Winer's Grammar, 188 (177)); στέφανος τῆς ζωῆς equivalent to ἡ ζωή ὡς στέφανος, James 1:12; Revelation 2:10; ξύλον τῆς ζωῆς, the tree whose fruit gives and maintains eternal life, Revelation 2:7; Revelation 22:2, 14, 19 (G L T Tr WH) (cf. Genesis 2:9; Proverbs 3:18; δένδρον ζωῆς, Proverbs 11:30; Proverbs 13:12); cf. Bleek, Vorless. üb.

c. Apokalypse, p. 174f; ὕδωρ ζωῆς, water the use of which serves to maintain eternal life, Revelation 21:6; Revelation 22:1, 17; in the same sense ζωῆς πηγαί ὑδάτων, Revelation 7:17 G L T Tr WH; ἡ βίβλος and τό βιβλίον τῆς ζωῆς, the book in which the names of those are recorded to whom eternal life has been decreed: Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 17:8; Revelation 20:12, 15; Revelation 21:27; (Revelation 22:19 Rec.; cf. Lightfoot on Philippians, the passage cited), more fully ἡ ὄντως (Rec. αἰώνιος) ζωή, 1 Timothy 6:19; ζωή αἰώνιος (cf. above) (Justin Martyr, de resurr. i., p. 588 c. ὁ λόγος … διδούς ἡμῖν ἐν ἑαυτῷ τήν ἐκ νεκρῶν ἀνάστασιν καί τήν μετά ταῦτα ζωήν αἰώνιον), Matthew 25:46 (opposed to κόλασις αἰώνιος); Acts 13:46, 48; Romans 2:7; Romans 6:22; Galatians 6:8; 1 Timothy 6:12; after ἐν τῷ αἰῶνι τῷ ἐρχομένῳ, Mark 10:30; Luke 18:30; ἔχειν ζωήν αἰώνιον Matthew 19:16; κληρονομεῖν, Matthew 19:29; Mark 10:17; Luke 10:25; Luke 18:18; εἰς ζωήν αἰώνιον, unto the attainment of life eternal, John 12:25; Romans 5:21; 1 Timothy 1:16; Jude 1:21 (Daniel 12:2; 4 Macc. 15:2; ἀενναος ζωή, 2 Macc. 7:36; ἀΐδιος ζωή, Ignatius ad Eph. 19 [ET]). Cf. Köstlin, Lehrbegriff des Ev. Johann. etc., pp. 234ff, 338ff; Reuss, Johann. Theologie (in Beiträge zu d. theol. Wissenschaften, vol. i.), p. 76ff (cf. his Hist. de la Theol. Chret., book vii., chapter xiv.); Lipsius, Paulin. Rechtfertigungslehre, pp. 152ff 185f; Güder in Herzog viii. 254 (2nd edition, 509ff); B. B. Brückner, De notione vocis ζωή in N. T. Lipsius 1858; Huther,

d. Bedeut. d. Begriffe ζωή u. πιστεύειν im N. T., in the Jahrbb. f. deutsche Theol. 1872, p. 1ff (For the relations of the term to heathen conceptions cf. G. Teichmüller, Aristotle, Forsch. iii., p. 127ff) Some, as Bretschneider, Wahl, Wilke, especially Käuffer (in his book De biblica ζωῆς αἰωνίου notione. Dresd. 1838), maintain that ζωή αἰώνιος everywhere even in John's writings refers to life after the resurrection; but in this way they are compelled not only to assume a prophetic use of the perfect in the saying ἐκ τοῦ θανάτου μεταβεβηκέναι εἰς τήν ζωήν (John 5:24; 1 John 3:14), but also to interpret the common phrase ἔχει ζωήν αἰώνιον as meaning he has eternal life as his certain portion though as yet only in hope, as well as to explain ζωήν αἰώνιον οὐκ ἔχειν ἐν ἑαυτῷ μένουσαν (1 John 3:15) of the hope of eternal life. (Synonym: see βίος, at the end.)

（5）

Joh 1:5	而那光在那黑暗裏持續閃耀，而那黑暗未曾掌控〔或譯：抓住、控制；引申：得勝〕它。

「閃耀」

不是只為了「分別」，而是要吸引人來。

LYH：

（賽 65）上午談終未論之四，內容談到：

Isa 65:5 且對人說、你站開罷、不要挨近我、因為我比你聖潔。主說、這些人是我鼻中的煙、是整天燒著的火．

神不要以色列人與人分別，而排斥他人。

TJC 自認是唯一得救之教會。

真是光，就希望照亮他人，不論對於是否接受。

「καταλαμβάνω」

WCM：

主耶穌說：你們是鹽是光，點燈不放斗底下（使限制住），而要放在燈臺上（向外照耀）。

有限制之意。

LYH：

由（10）「這世界未曾驗知〔或譯：識別〕他。」來理解，

「這世界」等同「這黑暗」，因此有「καταλαμβάνω」與「領悟」相關。

由（11）「他曾來到那自己的（地方），而那些自己的人未曾接待他。」

「接待」用「παραλαμβάνω」，類似於「καταλαμβάνω」。

LYX：

就是「有所區隔」。

LYH：

（約 3:19）「然而這個就是那審判：『那光早已進入這世界，而那人們愛那黑暗過於那光；因為他們的那些行為一直是邪惡的。』」

（11）而那些自己的人未曾接待他〔接待原文：收取在身旁〕

Joh 1:12	然而凡曾接受〔收取〕他的，他就賜給他們權柄，成為神的兒女；就是那些持續信入他的那名的人。

「接受〔收取〕」原文「λαμβάνω」

「人」

「人」是指有臉面特徵的存在者。

（G444） ἄνθρωπος

《LSJ：Liddell Scott》

http://www.perseus.tufts.edu/hopper/morph?l=a%29%2Fnqrwpos&la=greek&can=a%29%2Fnqrwpos0&d=Perseus:text:1999.04.0057:entry=a#lexicon

ἄνθρωπος , ἡ, Att. crasis ἅνθρωπος, Ion. ὥνθρωπος, for ὁ ἄνθρ-:—

A.man, both as a generic term and of individuals, Hom. etc., opp. gods, “ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων” Il.5.442, etc.; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, Od.8.29; even of the dead in the Isles of the Blest, ib.4.565; “κόμπος οὐ κατ᾽ ἄνθρωπον” A.Th.425, cf. S.Aj.761.

2. Pl. uses it both with and without the Art. to denote man generically, “ὁ ἄ. θείας μετέσχε μοίρας” Prt.322a; “οὕτω . . εὐδαιμονέστατος γίγνεται ἄ.” R.619b, al.; ὁ ἄ. the ideal man, humanity, “ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν” Arr.Epict.2.9.3.

3. in pl., mankind, “ἀνθρώπων . . ἀνδρῶν ἠδὲ γυναικῶν” Il.9.134; “ἐν τῷ μακρῷ . . ἀνθρώπων χρόνψ” S.Ph.306; ἐξἀνθρώπων γίγνεσθαι depart this life, Paus.4.26.5, cf. Philostr.VA8.31.

b. joined with a Sup. to increase its force, “δεινότατον τῶν ἐν ἀνθρώποις ἁπάντων” D.53.2; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Pl.Ly.211e; freq. without a Prep., μάλιστα, ἥκιστα ἀνθρώπων, most or least of all, Hdt.1.60, Pl.Lg.629a, Prt.361e; ἄριστά γ᾽ ἀ., ὀρθότατα ἀ., Id.Tht.148b, 195b, etc.

c. τὰ ἐξ ἀνθρώπων πράγματα 'all the trouble in the world', ib.170e; “γραφὰς τὰς ἐξ ἀνθρώπων ἐγράφετο” Lys.13.73; “αἱ ἐξ ἀνθρώπων πληγαί” Aeschin.1.59; “πάντα τὰ ἐξ ἀνθρώπων κακὰ ἔλεγε” D.C.57.23.

4. joined with another Subst., like ἀνήρ, ἄ. ὁδίτης Il.16.263; “πολίτας ἀ.” D.22.54; with names of nations, “πόλις Μερόπων ἀνθρώπων” h.Ap.42; in Att. freq. in a contemptuous sense, ἄ. ὑπογραμματεύς, ἄ. γόης, ἄ. συκοφάντης, Lys.30.28, Aeschin.2.153,183; “ἄ. ἀλαζών” X.Mem.1.7.2; “ἄ. ὑφάντης” Pl.Phd.87b; “Μενίππου, Καρός τινος ἀνθρώπου” D.21.175; “ἄ. βασιλεύς” Ev.Matt.22.2.

5. ἅνθρωπος or ὁ ἄνθρωπος alone, the man, the fellow, Pl.Prt.314e, Phd.117e; ὡς ἀστεῖος ὁ ἄ., with slight irony, ib.116d, al.; with a sense of pity, D.21.91.

6. in the voc. freq. in a contemptuous sense, as when addressed to slaves, etc., ἄνθρωπε or “ὤνθρωπε” sirrah! you sir! Hdt.3.63,8.125, and freq. in Pl., but in Trag. only S.Aj.791,1154; simply, brother, POxy.215.1, Diog.Oen. 2.

7. slave, “ἂν ἄ. ᾖ” Philem.22; “ἄ. ἐμός” Gal.14.649; ὁ ἄ. τῆς ἁμαρτίας or “ἀνομίας” 2 Ep.Thess.2.3; “ἄ. τοῦ Θεοῦ” 1 Ep.Tim. 6.11; but τιθέναι τινὰ ἐν ἀνθρώποις make a man of, of a freed slave, Herod.5.15.

8. ἄ. ἄ. any one, Hebraism in LXX Le.17.3 (cf. ἀνήρ VI.8); ἄ. like Germ. man 'one', 1 Ep.Cor.4.1,al.

9. Medic., name of a plaster, “ἡ διὰ σάνδυκος ἄ. καλουμένη” Aët.15.43.

II. as fem., woman, Pi.P.4.98, Hdt.1.60, Isoc.18.52, Arist.EN1148b20; contemptuously, of female slaves, Antipho1.17, Is.6.20, etc.; with a sense of pity, D.19.197.—Prop. opp. θηρίον, cf. ἀνήρ; but opp. γυνή, Aeschin.3.137; “ἀπὺ ἀνθρώπου ἕως γυναικός” LXX 1 Es.9.40, etc.

《Thayer's Greek Lexicon》

https://biblehub.com/greek/444.htm

STRONGS NT 444: ἄνθρωπος

ἄνθρωπος, ἀνθρώπου, ὁ (perhaps from ἀνήρ and ὤψ, i. e. man's face: Curtius, § 422; Vanicek, p. 9. From Homer down); man. It is used

1. universally, with reference to the genus or nature, without distinction of sex, a human being, whether male or female: John 16:21. And in this sense a. with the article, generically, so as to include all human individuals: Matthew 4:4 (ἐπ' ἄρτῳ ζήσεται ὁ ἄνθρωπος); Matthew 12:35 (ὁ ἀγαθός ἄνθρωπος every good person); Matthew 15:11, 18; Mark 2:27; Mark 7:15, 18, 20; Luke 4:4; John 2:25 (Winer's Grammar, § 18, 8); John 7:51; Romans 7:1, etc.

b. so that a man is distinguished from beings of a different race or order; α. from animals, plants, etc.: Luke 5:10; Matthew 4:19; Matthew 12:12; 2 Peter 2:16; Revelation 9:4, 7, 10, 15, 18; Revelation 11:13, etc. (beta). from God, from Christ as divine, and from angels: Matthew 10:32; Matthew 19:6; Mark 10:9; Luke 2:15 (T WH omit; L Tr brackets) (opposed to angels); John 10:33; Acts 10:26; Acts 14:11; 1 Thessalonians 2:13; Galatians 1:10, 12; 1 Corinthians 3:21; 1 Corinthians 7:23; Philippians 2:7, 7 (8); 1 Timothy 2:5; Hebrews 8:2; Hebrews 13:6; 1 Peter 2:4, etc.

c. with the added notion of weakness, by which man is led into mistake or prompted to sin: οὐκ ἄνθρωποι; (R G σαρκικοί) ἐστε; 1 Corinthians 3:4; σοφία ἀνθρώπων, 1 Corinthians 2:5; ἀνθρώπων ἐπιθυμίαι, 1 Peter 4:2; κατά ἄνθρωπον περιπατεῖτε ye conduct yourselves as men, 1 Corinthians 3:3; λαλεῖν or λέγειν κατά ἄνθρωπον, to speak according to human modes of thinking, 1 Corinthians 9:8; Romans 3:5; κατά ἄνθρωπον λέγω, I speak as a man to whom analogies from human affairs present themselves, while I illustrate divine things by an example drawn from ordinary human life, Galatians 3:15; κατά ἄνθρωπον θηριομάχειν, as man is accustomed to fight, urged on by the desire of gain, honor and other earthly advantages, 1 Corinthians 15:32: οὐκ ἐστι κατά ἄνθρωπον is not accommodated to the opinions and desires of men, Galatians 1:11; (for examples of κατά ἄνθρωπον in secular authors see Wetstein on Rom. as above); with the accessory notion of malignity: προσέχετε ἀπό τῶν ἀνθρώπων, Matthew 10:17; εἰς χεῖρας ἀνθρώπων, Matthew 17:22; Luke 9:44.

d. with the adjunct notion of contempt (as sometimes in Greek writings): John 5:12; the address ὦ ἄνθρωπε, or ἄνθρωπε, is one either of contempt and disdainful pity, Romans 9:20 (Plato, Gorgias, p. 452 b. σύ δέ … τίς εἰ, ὦ ἄνθρωπε), or of gentle rebuke, Luke 22:58, 60. The word serves to suggest commiseration: ἴδε (T Tr WH ἰδού) ὁ ἄνθρωπος behold the man in question, maltreated, defenseless, John 19:5.

e. with a reference to the twofold nature of man. ὁ ἔσω and ὁ ἔξω ἄνθρωπος, soul and body: Romans 7:22; Ephesians 3:16; 2 Corinthians 4:16, (Plato, rep. 9, 589 a. ὁ ἐντός ἄνθρωπος; Plotinus Enn. 5, 1, 10 ὁ εἴσω ἄνθρωπος; cf. Fritzsche on Romans, vol. ii., 61f. (Meyer on Romans, the passage cited; Ellicott on Ephesians, the passage cited)); ὁ κρυπτός τῆς καριδας ἀνθρ. 1 Peter 3:4.

f. with a reference to the twofold moral condition of man, ὁ παλαιός (the corrupt) and ὁ καινός (ὁ νέος) ἄνθρωπος (the truly Christian man, conformed to the nature of God): Romans 6:6; Ephesians 2:15; Ephesians 4:22, 24; Colossians 3:9f.

g. with a reference to the sex, (contextually) a male: John 7:22f.

2. indefinitely, without the article, ἄνθρωπος, a. someone, a (certain) man, when who he is either is not known or is not important: equivalent to τίς, Matthew 17:14; Matthew 21:28; Matthew 22:11; Mark 12:1; Mark 14:13; Luke 5:18; Luke 13:19, etc. with the addition of τίς, Matthew 18:12; Luke 10:30; Luke 14:2, 16; Luke 15:11; Luke 16:1, 19; John 5:5. in address, where the speaker either cannot or will not give the name, Luke 5:20; or where the writer addresses any and every reader, Romans 2:1, 3.

b. where what is said holds of every man, so that ἄνθρωπος is equivalent to the German indefinite man, one: Romans 3:28; 1 Corinthians 4:1; 1 Corinthians 7:1; 1 Corinthians 11:28; Galatians 2:16. So also where opposed to domesties, Matthew 10:36; to a wife, Matthew 19:10; to a father, Matthew 10:35; to the master of a household, Luke 12:36f — in which passages many, confounding sense and signification, incorrectly say that the word ἄνθρωπος signifies father of a family, husband, son, servant.

3. in the plural οἱ ἄνθρωποι is sometimes (the) people, German dieLeute: Matthew 5:13, 16; Matthew 6:5, 18; Matthew 8:27; Matthew 16:13; Luke 11:44; Mark 8:24, 27; John 4:28; οὐδείς ἀνθρώπων (nemohominum) no one, Mark 11:2; 1 Timothy 6:16.

4. It is joined a. to another substantive — a quasi-predicate of office, or employment, or characteristic — the idea of the predicate predominating (Winer's Grammar, § 59, 1): ἄνθρωπος ἔμπορος a merchant (-man), Matthew 13:45 (WH text omits ἀνθρώπῳ); οἰκοδεσπότης, Matthew 13:52; Matthew 20:1; Matthew 21:33; βασιλεύς, Matthew 18:23; Matthew 20:2; φάγος, Matthew 11:19. (So in Hebrew סָרִיס אִישׁ a eunuch, Jeremiah 38:7f, כֹּהֵן אִישׁ a priest, Leviticus 21:9; also in Greek writings: ἄνθρωπος ὁδίτης, Homer, Iliad 16, 263, elsewhere; cf. Matthiae, § 430, 6; (Krüger § 57, 1, 1); but in Attic this combination generally has a contemptuous force; cf. Bernhardy (1829), p. 48; in Latinhomogladiator, Cicero, epistles ad diversos 12, 22, 1).

b. to a gentile noun: ἄνθρωπον Κυρηναῖος, Matthew 27:32; Κουδαιος, Acts 21:39; Ῥωμαῖος, Acts 16:37; Acts 22:25 (according to the context, a Roman citizen).

5. ὁ ἄνθρωπος, with the article, the particular man under consideration, who he is being plain from the context: Matthew 12:13; Matthew 26:72; Mark 3:5; Luke 23:6; John 4:50. οὗτος ὁ ἄνθρωπος, Luke 14:30; John 9:16, 24 (L Tr marginal reading WH); ; ὁ ἄνθρωπος οὗτος, Mark 14:71; Luke 23:4, 14, 47; John 9:24 (R G T Tr text): John 18:17; Acts 6:13; Acts 22:26; Acts 26:31, 32. ὁ ἀνθωπος ἐκεῖνος, Matthew 12:45; Matthew 26:24; Mark 14:21.

6. Phrases: ὁ ἄνθρωπος τῆς ἁμαρτίας (or with T Tr text WH text, τῆς ἀνομίας), 2 Thessalonians 2:3, see ἁμαρτία, 1, p. 30f ἄνθρωπος τοῦ Θεοῦ a man devoted to the service of God, God's minister: 1 Timothy 6:11; 2 Timothy 3:17 (of the evangelists, the associates of the apostles); 2 Peter 1:21 (of prophets, like אֱלֹהִים אִישׁ often in the O. T.; cf. Gesenius, Thesaurus i., p. 85). For ὁ υἱός τοῦ ἀνθρώπου and υἱοί τῶν ἀνθρώπων, see under υἱός.

（6）

末句文法特點：

ὄνομα 03686 名詞 主格單數中性 ὄνομα 名字

αὐτῷ 00846 人稱代名詞 間接受格單數陽性第三人稱 αὐτός 他

Ἰωάννης 02491 名詞 主格單數陽性 Ἰωάννης 專有名詞，人名：約翰

「名字」與「約翰」均是主格，即同位語。

「他」是間接受格，即「對於他」，這是對應「被差來的一個人」。

Luk 1:13	然而那使者對他說：「不要再害怕，撒迦利亞，由於你的那祈求已蒙垂聽，且你的那妻子以利沙伯，將要生一個兒子給你，且你要稱呼他的名為約翰。

「約翰」

約翰 = “耶和華是恩慈的給予者”

舊約名「約哈南」，即「雅威、哈拿／恩慈／hen 忠誠」

hen 是在盟約的基礎上，守約者是忠誠的，如此才能施行恩慈，因此是有條件的付出。必須要守約者才能蒙恩（hen）。

Q：基督教主流派，他們認為「蒙恩是無條件的」，說法對嗎？

基督教主流派，他們認為「蒙恩是無條件的」，這是違反聖經真理的說法，例如：

Luk 1:70	按照祂透過那些聖者的口，即祂眾先知的口，自古以來講論的，
Luk 1:71	脫離我們的眾仇敵，和一切恨惡我們者的手之救恩，
Luk 1:72	在我們的列祖中間去施行憐憫，並記念祂的聖約，
Luk 1:73	為要賜給我們的誓言，就是祂向亞伯拉罕我們的那父所起誓的，

神施恩給人，是神守約，但人常是失約的，但神仍然願意給人，是給人有機會可以最終守約。

神之所以仍施恩給人，是因為神是為了神的名。

神也希望人能回到守約之況，進而能更多地施恩給人。

神也因為記念列祖的守約，因此施恩給其後裔。神不給第一代出埃及者入迦南，而給第二代進入。

外邦人可以因著亞當之約（以路加家譜的角度而言）而蒙恩。

Q：然而，外邦人蒙恩之後呢？是否要持續守約？

基督教主流誤解為：不必守約也能永遠得救。但這是錯誤的！

WCM：

神施恩給餘民、給外邦人，是寬容人，但還是希望人回到守約守律法之上，這恩才能持久。

基督教界誤以為，這寬容的恩是長久的，以為神不計較他們的不守法及罪惡，不積極改正、回到守約的路上；以為神愛他們，就可以沒有約束，這是大錯！

猶太人以為他們有祖宗亞伯拉罕，可以確保得救；

基督教徒以為他們有耶穌基督，有大愛，就可以確保得救。

Q：強調要愛神，但卻不注意按神的律法規定去愛神，能有好結果嗎？

人常自以為愛神，卻不是按神的規定去愛神，所作的反而得罪神

例如：別人把他認為是好吃的、美味的食物、豬肉臘肉、香腸送給我，但這對我而言，按律法來看是被視為汙穢之物，並非神賜給人的食物，但我又知對方是出於善意來送我，這就送成了兩難的局面，因為我若勉強收下，這物並不是我所喜悅的，我也不可能吃這汙穢之物，若轉送他人豈不是鼓勵他人去吃這汙穢之物？己所不欲勿施於人也！但若我拒絕他可能又會令他難過！對於的善意卻沒有得到好效果。

我們在對神付出時，是否也會有以上類似的情況發生呢？