| Klink对约1:12的解经+我的翻译 |
| 送交者: 谨守 2024年02月14日13:11:52 于 [彩虹之约] 发送悄悄话 |
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1:12 But to all who received him, he gave to them the right to become children of God, to those who believe in his name (ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ). Verse 11 made clear that all creation, even the people with whom God had made covenant, rejected the one to whom they owe existence and allegiance. In essence, vv. 10–11 describe how the manifestation of the Word-man has been met with rejection. If the result is the rejection of God, the cause is a crisis of identity. The world has become distinct from its Creator. But there is a new creation! For as v. 12 will reveal, the Creator is not done creating. Even without relying on his chiastic interpretation, Neyrey may be correct when he describes this verse as “the functional center of the prologue.” In this verse the prologue shifts from tragedy to triumph. 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。 (ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ).。第 11 节清楚地表明，所有受造物，甚至是神与他们立约的人们，都拒绝了他们赖以生存和效忠的那一位。本质上，第 10-11 节描述了道-人的显现如何遭到拒绝。如果结果是对神的拒绝，那么原因就是认同危机。世界已经变得与其创造者截然不同。但有一个新的创造！因为正如第 12 节所揭示的，造物主的创造尚未完成。即使不依赖他的交错法解经，内瑞（Neyrey）将这节经文描述为“序言的功能中心”也可能是正确的。在这节经文中，序言从悲剧转向得胜。
Verse 12 begins with a pendent nominative, which we translated as “but to all” (ὅσοι δὲ), which functions as an emotional and strong contrast to the rejectors of the last two verses, putting emphasis on them as the beneficiaries of the one who has come. At the same time, it leaves open the exact identity of the beneficiaries—an identity to be shortly described. John simply begins v. 12 by telling that some “received him” (ἔλαβον αὐτόν), in sharp contrast to those described in vv. 10–11. The term “received” (ἔλαβον) can have a more general meaning related to reception (“receive what is offered”) or a more specific meaning related to authority (“accept or recognize someone’s authority”). Interestingly, the term is found to have the latter meaning in 5:43 and 13:20, and in both cases it is equated with “to believe” (cf. 5:44 and 13:19), matching the context of v. 12. 第 12 节以悬垂主格开始，我们将其翻译为“但对所有人”（ὅσοι δὲ），它与最后两节经文的拒绝者形成情感上的强烈对比，强调他们是来临之人的受益者。同时，它也没有透露受益人的确切身份——稍后将对此进行描述。约翰在第 12 节开始时简单地说，有些人“接待了他”（ἔλαβον αὐτόν），这与第 10-11节中描述的情况形成鲜明对比。 10-11。“接待”(ἔλαβον)这个术语可以具有与接收相关的更一般含义（“接收了所提供的”），也可以具有与权柄相关的更具体含义（“接受或承认某人的权柄”）。有趣的是，这个词在 5:43 和 13:20 中被发现具有后一种含义，并且在这两种情况下它都等同于“相信”（参见 5:44 和 13:19），与 12节 的上下文相匹配。
约5:43，“我奉我父的名来，你们并不接待我。若有别人奉自己的名来，你们倒要接待他。” 约13:20，“我实实在在地告诉你们，有人接待我所差遣的，就是接待我。接待我，就是接待那差遣我的。”
The second clause contains two significant parts that are loaded with significant terminology. Combined, the two parts become a narrative movement that introduces the source and nature of the benefits to be received. First, “He gave to them the right” (ἔδωκεν αὐτοῖς ἐξουσίαν). The source of the benefits is the Word-man. The grammatical subject is still the Word, or the “he.” The one who receives the Word will be benefited by him. What looked like a tragic story has been triumphantly reversed. The noun we translated as “right” (ἐξουσίαν) is difficult to define with precision. In this context, the term denotes the right to do something or the power to do something. But which one: “right” or “power”? In the context it can only be the former since John does not speak of power (an inherent ability) but of status (an authorization, an imparted title to a new status). 第二条包含两个重要部分，其中包含重要术语。这两部分结合起来，成为一个叙述性的动态，介绍了所获得的好处的来源和性质。首先，“祂就赐他们权柄”（ἔδωκεν αὐτοῖς ἐψουσίαν）。好处的来源是道-人。语法主语仍然是道，或者“祂”。接受道的人将从祂那里受益。看似悲惨的故事已被胜利逆转。我们翻译作“权柄”的名词（ἐxiουσίαν）很难精确定义。在这种情况下，该术语表示做某事的权柄或做某事的能力。但“权柄”还是“能力”，哪一个意思是对的？在上下文中，它只能是前者，因为约翰没有谈论能力（一种固有的能力），而是谈论地位（授权，赋予新地位的头衔）。
Second, “to become children of God” (τέκνα θεοῦ γενέσθαι). The nature of the benefits is becoming children of God. In the Gospel of John, the term “children” (τέκνα) refers to Christians, whereas “son” (υἱός) is always reserved for Christ. The latter term can be used in the NT to refer to Christians, most clearly in the two classic Pauline passages (Rom 8 and Gal 3–4) dealing with adoptive sonship. While it is difficult to define the difference in meaning between the two terms, one can speak generally of a nuance between the terms’ usages. The term “children” describes the offspring from the viewpoint of the relationship to their progenitors and is therefore normally used of small children with an accompanying awareness of their weakness, their utter dependence on their parents, and their total trust. In contrast, generally speaking, “sons” is more adaptable and more comfortably used for maturing or adult offspring. Thus, “children of God” (τέκνα θεοῦ) functions innately as a more intimate and affectionate term. The plural use of the term may reflect the communal nature of the conferred status, an issue addressed later in the Gospel, but the emphasis is primarily on the derived status, not its corporately independent function. Ultimately, one must “become” a child of God. It is almost certain that we are to understand “become” (γενέσθαι) in a similar manner to “came into existence” (ἐγένετο) in v. 3 and v. 6 where it expressed, as we argued above, the creative force of God ex nihilo (see comments on v. 17). Such children are a new creation; they are those not of this world (17:6, 16), who have received the spiritual rebirth from above (3:1–11). To say that they have “become” children of God places the emphasis on the Word that provided the possibility. The “children” are only what they have been given.104 第二，“作神的儿女”（τέκνα θεοῦ γενέσθαι）。好处的本质就是成为神的儿女。在约翰福音中，“儿女”（τέκνα）一词指的是基督徒，而“儿子”（υἱός）则始终保留给基督。后一个术语在新约中可以用来指代基督徒，最明显的是在涉及嗣子身份的两段经典的保罗经文（罗马书 8 章和加拉太书 3-4章）中。虽然很难定义这两个术语之间的含义差异，但人们可以概括地说这两个术语的用法之间存在细微差别。 “儿女”一词从与祖先的关系的角度描述后代，因此通常用于小孩子，他们意识到自己的弱点，对父母的完全依赖和完全信任。相比之下，一般来说，“儿子”更适应并且更适合用于成熟或成年的后代。因此，“神的儿女”（τέκνα θεοῦ）本质上是一个更亲密和深情的术语。该术语的复数使用可能反映了所赋予地位的公共性质，这是这本福音书中稍后触及的问题，但重点主要是派生的地位，而不是其集体独立的功能。最终，一个人必须“成为”神的孩子。几乎可以肯定的是，我们对“成为”（γενέσθαι）的理解与第 3 节和第 6 节中的“进入实存”（ἐγένετο）类似，正如我们上面所讨论的，它表达了神从无到有ex nihilo的创造力（参见第 17 节的评论）。这样的孩子是新造的人；他们是那些不属于这个世界的人（17:6, 16），但已经从上而获得了属灵的重生（3:1-11）。说及他们已经“成为”神的儿女，强调的是提供这种可能性的道。 “儿女”只是他们所得到的。104
约1:3，“万物是借着他造的（ἐγένετο）。凡被造的（ἐγένετο），没有一样不是借着他造的（γέγονεν ）。” 约1:6，“有（ἐγένετο）一个人，是从神那里差来的，名叫约翰。”
The third clause of v. 12 makes explicit to whom this right is given: “to those who believe in his name” (τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ). The potent central clause of v. 12 is bookended by two parallel phrases: those that “receive him” are those “who believe in his name.” These phrases are parallel ways to describe the same spiritual change: when one ceases to rely on one’s own merits and achievements and comes to trust in the Word (Christ). Two things in this final clause are worthy of comment. First, “believe” is a central term for John, used a total of ninety-eight times, which towers above the use of the term by other NT authors (even more than Paul—fifty-four times). Such belief yields allegiance to the Word and complete trust in the Word, as appropriate for (small) children. 第 12 节第三个从句明确指出谁享有这项权柄：“就是信祂名的人”（τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ）。第 12 节有力的中心从句由两个平行的短语结尾：那些“接待祂”的人是那些“信祂名的人”。这些短语是描述同一个属灵变化的平行方式：当一个人不再依赖自己的功德和成就，而开始相信神的道（基督）时。最后的从句中有两件事值得评论。首先，“相信”是约翰的核心术语，总共使用了九十八次，远远高于其他新约作者使用该术语的次数（甚至比保罗还多——五十四次）。这种信仰会产生对神的话语的忠诚和对神的话语的完全信任，这对于（小）孩子来说是合适的。
Second, this belief is specifically directed “in his name.” The concept of a “name” in the ancient world was not merely a label but comprised the character of a person. When, for example, the psalmist spoke of the name of God (Ps 20:1), he did not have in mind simply the uttering of the name; he was speaking of all that “God” means. However, to what name is John referring? While “life” and “light” were in the Word (vv. 3–4), the Word has not yet been given any additional name, much less a personal name; he has only otherwise been referred to with a pronoun. Since the almost exact phrase occurs at the end of the Gospel just before the epilogue (20:31), where the name of Jesus is stated, by implication the rest of the Gospel is needed to make manifest the name, that is, the character of the person in whom the children of God are to believe.
[1] Edward W. Klink III, John, ed. Clinton E. Arnold, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2016), 103–106. |
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