天主教中英对照(新约)
作者:天主圣神
玛窦福音
Matthew Chapter 1 Matthew Chapter 2 Matthew Chapter 3 Matthew Chapter 4
Matthew Chapter 5 Matthew Chapter 6 Matthew Chapter 7 Matthew Chapter 8
Matthew Chapter 9 Matthew Chapter 10 Matthew Chapter 11 Matthew Chapter 12
Matthew Chapter 13 Matthew Chapter 14 Matthew Chapter 15 Matthew Chapter 16
Matthew Chapter 17 Matthew Chapter 18 Matthew Chapter 19 Matthew Chapter 20
Matthew Chapter 21 Matthew Chapter 22 Matthew Chapter 23 Matthew Chapter 24
Matthew Chapter 25 Matthew Chapter 26 Matthew Chapter 27 Matthew Chapter 28
玛尔谷福音
Mark Chapter 1 Mark Chapter 2 Mark Chapter 3 Mark Chapter 4
Mark Chapter 5 Mark Chapter 6 Mark Chapter 7 Mark Chapter 8
Mark Chapter 9 Mark Chapter 10 Mark Chapter 11 Mark Chapter 12
Mark Chapter 13 Mark Chapter 14 Mark Chapter 15 Mark Chapter 16
路加福音
Luke Chapter 1 Luke Chapter 2 Luke Chapter 3 Luke Chapter 4
Luke Chapter 5 Luke Chapter 6 Luke Chapter 7 Luke Chapter 8
Luke Chapter 9 Mark Chapter 10 Luke Chapter 11 Luke Chapter 12
Luke Chapter 13 Luke Chapter 14 Luke Chapter 15 Luke Chapter 16
Luke Chapter 17 Luke Chapter 18 Luke Chapter 19 Luke Chapter 20
Luke Chapter 21 Luke Chapter 22 Luke Chapter 23 Luke Chapter 24
若望福音
John Chapter 1(若望福音) John Chapter 2 John Chapter 3 John Chapter 4
John Chapter 5 John Chapter 6 John Chapter 7 John Chapter 8
John Chapter 9 John Chapter 10 John Chapter 11 John Chapter 12
John Chapter 13 John Chapter 14 John Chapter 15 John Chapter 16
John Chapter 17 John Chapter 18 John Chapter 19 John Chapter 20
John Chapter 21      
宗徒大事录
Acts Chapter 1 Acts Chapter 2 Acts Chapter 3 Acts Chapter 4
Acts Chapter 5 Acts Chapter 6 Acts Chapter 7 Acts Chapter 8
Acts Chapter 9 Acts Chapter 10 Acts Chapter 11 Acts Chapter 12
Acts Chapter 13 Acts Chapter 14 Acts Chapter 15 Acts Chapter 16
Acts Chapter 17 Acts Chapter 18 Acts Chapter 19 Acts Chapter 20
Acts Chapter 21 Acts Chapter 22 Acts Chapter 23 Acts Chapter 24
Acts Chapter 25 Acts Chapter 26 Acts Chapter 27 Acts Chapter 28
罗马人书
Romans Chapter 1 Romans Chapter 2 Romans Chapter 3 Romans Chapter 4
Romans Chapter 5 Romans Chapter 6 Romans Chapter 7 Romans Chapter 8
Romans Chapter 9 Romans Chapter 10 Romans Chapter 11 Romans Chapter 12
Romans Chapter 13 Romans Chapter 14 Romans Chapter 15 Romans Chapter 16
格林多前书
1 Corinthians Chapter 1 1 Corinthians Chapter 2 1 Corinthians Chapter 3 1 Corinthians Chapter 4
1 Corinthians Chapter 5 1 Corinthians Chapter 6 1 Corinthians Chapter 7 1 Corinthians Chapter 8
1 Corinthians Chapter 9 1 Corinthians Chapter 10 1 Corinthians Chapter 11 1 Corinthians Chapter 12
1 Corinthians Chapter 13 1 Corinthians Chapter 14 1 Corinthians Chapter 15 1 Corinthians Chapter 16
格林多后书
2 Corinthians Chapter 1 2 Corinthians Chapter 2 2 Corinthians Chapter 3 2 Corinthians Chapter 4
2 Corinthians Chapter 5 2 Corinthians Chapter 6 2 Corinthians Chapter 7 2 Corinthians Chapter 8
2 Corinthians Chapter 9 2 Corinthians Chapter 10 2 Corinthians Chapter 11 2 Corinthians Chapter 12
2 Corinthians Chapter 13      
迦拉达书
Galatians Chapter 1 Galatians Chapter 2 Galatians Chapter 3 Galatians Chapter 4
Galatians Chapter 5 Galatians Chapter 6    
厄弗所书
Ephesians Chapter 1 Ephesians Chapter 2 Ephesians Chapter 3 Ephesians Chapter 4
Ephesians Chapter 5 Ephesians Chapter 6    
斐理伯书
Philippians Chapter 1 Philippians Chapter 2 Philippians Chapter 3 Philippians Chapter 4
哥罗森书
Colossians Chapter 1 Colossians Chapter 2 Colossians Chapter 3 Colossians Chapter 4
得撒洛尼前书
1 Thessalonians Chapter 1 1 Thessalonians Chapter 2 1 Thessalonians Chapter 3 1 Thessalonians Chapter 4
1 Thessalonians Chapter 5      
得撒洛尼后书
2 Thessalonians Chapter 1 2 Thessalonians Chapter 2 2 Thessalonians Chapter 3  
弟茂德前书
Timothy Chapter 1 1 Timothy Chapter 2 1 Timothy Chapter 3 1 Timothy Chapter 4
1 Timothy Chapter 5 1 Timothy Chapter 6    
弟茂德后书
2 Timothy Chapter 1 2 Timothy Chapter 2 2 Timothy Chapter 3 2 Timothy Chapter 4
弟铎书
Titus Chapter 1 Titus Chapter 2 Titus Chapter 3  
费肋孟书
Philemon      
希伯来书
Hebrews Chapter 1 Hebrews Chapter 2 Hebrews Chapter 3 Hebrews Chapter 4
Hebrews Chapter 5 Hebrews Chapter 6 Hebrews Chapter 7 Hebrews Chapter 8
Hebrews Chapter 9 Hebrews Chapter 10 Hebrews Chapter 11 Hebrews Chapter 12
Hebrews Chapter 13      
雅各伯书
James Chapter 1 James Chapter 2 James Chapter 3 James Chapter 4
James Chapter 5      
伯多禄前书
1 Peter Chapter 1 1 Peter Chapter 2 1 Peter Chapter 3 1 Peter Chapter 4
1 Peter Chapter 5      
伯多禄后书
2 Peter Chapter 1 2 Peter Chapter 2 2 Peter Chapter 3  
若望一书
1 John Chapter 1 1 John Chapter 2 1 John Chapter 3 1 John Chapter 4
1 John Chapter 5      
若望二书
2 John      
若望三书
3 John      
犹达书
Jude      
若望默示录
Revelation Chapter 1 Revelation Chapter 2 Revelation Chapter 3 Revelation Chapter 4
Revelation Chapter 5 Revelation Chapter 6 Revelation Chapter 7 Revelation Chapter 8
Revelation Chapter 9 Revelation Chapter 10 Revelation Chapter 11 Revelation Chapter 12
Revelation Chapter 13 Revelation Chapter 14 Revelation Chapter 15 Revelation Chapter 16
Revelation Chapter 17 Revelation Chapter 18 Revelation Chapter 19 Revelation Chapter 20
Revelation Chapter 21 Revelation Chapter 22    
玛窦福音 Matthew Chapter 1
Matthew
Chapter 1

1 1 2 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

亚巴郎之子,达味之子耶稣基督的族谱:

2 Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers.

亚巴郎生依撒格,依撒格生雅各伯,雅各伯生犹大和他的兄弟们;

3 Judah became the father of Perez and Zerah, whose mother was Tamar. Perez became the father of Hezron, Hezron the father of Ram,

犹大由塔玛尔生培勒兹和则辣黑,培勒兹生赫兹龙,赫兹龙生阿兰,

4 Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon,

阿兰生阿米纳达布,阿米纳达布生纳赫雄,纳赫雄生撒耳孟,

5 Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse,

撒耳孟由辣哈布生波阿次,波阿次由卢德生敖贝得,敖贝得生叶瑟,

6 Jesse the father of David the king. David became the father of Solomon, whose mother had been the wife of Uriah.

叶瑟生达味王。达味由乌黎雅的妻子生撒罗满,

7 3 Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph.

撒罗满生勒哈贝罕,勒哈贝罕生阿彼雅,阿彼雅生阿撒,

8 Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah.

阿撒生约沙法特,约沙法特生约兰,约兰生乌齐雅,

9 Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah.

乌齐雅生约堂,约堂生阿哈次,阿哈次生希则克雅,

10 Hezekiah became the father of Manasseh, Manasseh the father of Amos, 4 Amos the father of Josiah.

希则克雅生默纳舍,默纳舍生阿孟,阿孟生约史雅,

11 Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile.

约史雅在巴比伦流徙期间生耶苛尼雅和他的兄弟们。

12 After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel,

流徙巴比伦以后,耶苛尼雅生沙耳提耳,沙耳提耳生则鲁巴贝耳,

13 Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor,

则鲁巴贝耳生阿彼乌得,阿彼乌得生厄里雅金,厄里雅金生阿左尔。

14 Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud,

阿左尔生匝多克,匝多克生阿歆,阿歆生厄里乌得,

15 Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob,

厄里乌得生厄肋阿匝尔,厄肋阿匝尔生玛堂,玛堂生雅各伯,

16 Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Messiah.

雅各伯生若瑟、玛利亚的丈夫,玛利亚生耶稣,他称为基督。

17 Thus the total number of generations from Abraham to David is fourteen generations; from David to the Babylonian exile, fourteen generations; from the Babylonian exile to the Messiah, fourteen generations. 5

所以从亚巴郎到达味共十四代,从达味到流徙巴比伦共十四代,从流徙巴比伦到基督共十四代。

18 6 Now this is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, 7 but before they lived together, she was found with child through the holy Spirit.

耶稣基督的诞生是这样的:他的母亲玛利亚许配于若瑟后,在同居前,她因圣神有孕的事已显示出来。

19 Joseph her husband, since he was a righteous man, 8 yet unwilling to expose her to shame, decided to divorce her quietly.

她的丈夫若瑟,因是义人,不愿公开羞辱她,有意暗暗地休退她。

20 Such was his intention when, behold, the angel of the Lord 9 appeared to him in a dream and said, "Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the holy Spirit that this child has been conceived in her.

当他在思虑这事时,看,在梦中上主的天使显现给他说:“达味之子若瑟,不要怕娶你的妻子玛利亚,因为那在她内受生的,是出于圣神。

21 She will bear a son and you are to name him Jesus, 10 because he will save his people from their sins."

她要生一个儿子,你要给他起名叫耶稣,因为他要把自己的民族,由他们的罪恶中拯救出来。”

22 All this took place to fulfill what the Lord had said through the prophet:

这一切事的发生,是为应验上主藉先知所说的话:

23 11 "Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel," which means "God is with us."

“看,一位贞女,将怀孕生子,人将称他的名字为厄玛奴耳,意思是:天主与我们同在。

24 When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home.

若瑟从睡梦中醒来,就照上主的天使所嘱咐的办了,娶了他的妻子;

25 He had no relations with her until she bore a son, 12 and he named him Jesus.

若瑟虽然没有认识她,她就生了一个儿子,给他起名叫耶稣。

Footnotes(注解)

1 [1:1-2:23] The infancy narrative forms the prologue of the gospel. Consisting of a genealogy and five stories, it presents the coming of Jesus as the climax of Israel's history, and the events of his conception, birth, and early childhood as the fulfillment of Old Testament prophecy. The genealogy is probably traditional material that Matthew edited. In its first two sections (Matthew 1:2-11) it was drawn from Ruth 4:18-22; 1 Chron 1-3. Except for Jechoniah, Shealtiel, and Zerubbabel, none of the names in the third section (Matthew 1:12-16) is found in any Old Testament genealogy. While the genealogy shows the continuity of God's providential plan from Abraham on, discontinuity is also present. The women Tamar (Matthew 1:3), Rahab and Ruth (Matthew 1:5), and the wife of Uriah, Bathsheba (Matthew 1:6), bore their sons through unions that were in varying degrees strange and unexpected. These "irregularities" culminate in the supreme "irregularity" of the Messiah's birth of a virgin mother; the age of fulfillment is inaugurated by a creative act of God. Drawing upon both biblical tradition and Jewish stories, Matthew portrays Jesus as reliving the Exodus experience of Israel and the persecutions of Moses. His rejection by his own people and his passion are foreshadowed by the troubled reaction of "all Jerusalem" to the question of the magi who are seeking the "newborn king of the Jews" (Matthew 2:2-3), and by Herod's attempt to have him killed. The magi who do him homage prefigure the Gentiles who will accept the preaching of the gospel. The infancy narrative proclaims who Jesus is, the savior of his people from their sins (Matthew 1:21), Emmanuel in whom "God is with us" (Matthew 1:23), and the Son of God (Matthew 2:15).

2 [1] The Son of David, the son of Abraham: two links of the genealogical chain are singled out. Although the later, David is placed first in order to emphasize that Jesus is the royal Messiah. The mention of Abraham may be due not only to his being the father of the nation Israel but to Matthew's interest in the universal scope of Jesus' mission; cf Genesis 22:18 ". . . . in your descendants all the nations of the earth shall find blessing."

3 [7] The successor of Abijah was not Asaph but Asa (see 1 Chron 3:10). Some textual witnesses read the latter name; however, Asaph is better attested. Matthew may have deliberately introduced the psalmist Asaph into the genealogy (and in Matthew 1:10 the prophet Amos) in order to show that Jesus is the fulfillment not only of the promises made to David (see 2 Sam 7) but of all the Old Testament.

4 [10] Amos: some textual witnesses read Amon, who was the actual successor of Manasseh (see 1 Chron 3:14).

5 [17] Matthew is concerned with fourteen generations, probably because fourteen is the numerical value of the Hebrew letters forming the name o,, , f David. In the second section of the genealogy (Matthew 1:6b-11), three kings of Judah, Ahaziah, Joash, and Amaziah, have been omitted (see 1 Chron 3:11-12), so that there are fourteen generations in that section. Yet the third (Matthew 1:12-16) apparently has only thirteen. Since Matthew here emphasizes that each section has fourteen, it is unlikely that the thirteen of the last was due to his oversight. Some scholars suggest that Jesus who is called the Messiah (Matthew 1:16b) doubles the final member of the chain: Jesus, born within the family of David, opens up the new age as Messiah, so that in fact there are fourteen generations in the third section. This is perhaps too subtle, and the hypothesis of a slip not on the part of Matthew but of a later scribe seems likely. On Messiah, see the note on Luke 2:11.

6 [18-25] This first story of the infancy narrative spells out what is summarily indicated in Matthew 1:16. The virginal conception of Jesus is the work of the Spirit of God. Joseph's decision to divorce Mary is overcome by the heavenly command that he take her into his home and accept the child as his own. The natural genealogical line is broken but the promises to David are fulfilled; through Joseph's adoption the child belongs to the family of David. Matthew sees the virginal conception as the fulfillment of Isaiah 7:14.

7 [18] Betrothed to Joseph: betrothal was the first part of the marriage, constituting a man and woman as husband and wife. Subsequent infidelity was considered adultery. The betrothal was followed some months later by the husband's taking his wife into his home, at which time normal married life began.

8 [19] A righteous man: as a devout observer of the Mosaic law, Joseph wished to break his union with someone whom he suspected of gross violation of the law. It is commonly said that the law required him to do so, but the texts usually given in support of that view, e.g., Deut 22:20-21 do not clearly pertain to Joseph's situation. Unwilling to expose her to shame: the penalty for proved adultery was death by stoning; cf Deut 22:21-23.

9 [20] The angel of the Lord: in the Old Testament a common designation of God in communication with a human being. In a dream: see Matthew 2:13, 19, 22. These dreams may be meant to recall the dreams of Joseph, son of Jacob the patriarch (Genesis 37:5-11:19). A closer parallel is the dream of Amram, father of Moses, related by Josephus (Antiquities 2,9,3; 212, 215-16).

10 [21] Jesus: in first-century Judaism the Hebrew name Joshua (Greek Iesous) meaning "Yahweh helps" was interpreted as "Yahweh saves."

11 [23] God is with us: God's promise of deliverance to Judah in Isaiah's time is seen by Matthew as fulfilled in the birth of Jesus, in whom God is with his people. The name Emmanuel is alluded to at the end of the gospel where the risen Jesus assures his disciples of his continued presence,". . . I am with you always, until the end of the age" (Matthew 28:20).

12 [25] Until she bore a son: the evangelist is concerned to emphasize that Joseph was not responsible for the conception of Jesus. The Greek word translated "until" does not imply normal marital conduct after Jesus' birth, nor does it exclude it.
玛窦福音 Matthew Chapter 2
Matthew
Chapter 2

1 1 When Jesus was born in Bethlehem of Judea, in the days of King Herod, 2 behold, magi from the east arrived in Jerusalem,

当黑落德为王时,耶稣诞生在犹大的白冷;看,有贤士从东方来到耶路撒冷,说:

2 saying, "Where is the newborn king of the Jews? We saw his star 3 at its rising and have come to do him homage."

"才诞生的犹太人君王在哪里?我们在东方见到了他的星,特来朝拜他。"

3 When King Herod heard this, he was greatly troubled, and all Jerusalem with him.

黑落德王一听说,就惊慌起来,全耶路撒冷也同他一起惊慌。

4 Assembling all the chief priests and the scribes of the people, he inquired of them where the Messiah was to be born. 4

他便召集了众司祭长和民间的经师,仔细考问他们:默西亚应当生在哪里。

5 They said to him, "In Bethlehem of Judea, for thus it has been written through the prophet:

他们对他说:"在犹大的白冷,因为先知曾这样记载:

6 ‘And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel.'"

‘你犹大的白冷啊!你在犹大的群邑中,决不是最小的,因为将由你出来一位领袖,他将牧养我的百姓以色列。’

7 Then Herod called the magi secretly and ascertained from them the time of the star's appearance.

于是黑落德暗暗把贤士叫来,仔细询问他们那星出现的时间;

8 He sent them to Bethlehem and said, "Go and search diligently for the child. When you have found him, bring me word, that I too may go and do him homage."

然后打发他们往白冷去,说:"你们去仔细寻访婴孩,几时找到了,给我报信,好让我也去朝拜他。"

9 After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was.

他们听了王的话,就走了。看,他们在东方所见的那星,走在他们前面,直至来到婴孩所在的地方,就停在上面。

10 They were overjoyed at seeing the star,

他们一见到那星,极其高兴欢喜。

11 5 and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh.

他们走进屋内,看见婴儿和他的母亲玛利亚,遂俯伏朝拜了他,打开自己的宝匣,给他奉献了礼物,即黄金、乳香和没药。

12 And having been warned in a dream not to return to Herod, they departed for their country by another way.

他们在梦中得到指示,不要回到黑落德那里,就由另一条路返回自己的地方去了。

13 6 When they had departed, behold, the angel of the Lord appeared to Joseph in a dream and said,"Rise, take the child and his mother, flee to Egypt, 7 and stay there until I tell you. Herod is going to search for the child to destroy him."

他们离去后,看,上主的天使托梦显于若瑟说:“起来,带着婴孩和他的母亲逃往埃及去,住在那里,直到我再通知你,因为黑落德即将寻找这婴孩,要把他杀掉。”

14 Joseph rose and took the child and his mother by night and departed for Egypt.

若瑟便起来,星夜带了婴孩和他的母亲,退避到埃及去了。

15 8 He stayed there until the death of Herod, that what the Lord had said through the prophet might be fulfilled, "Out of Egypt I called my son."

留在那里,直到黑落德死去。这就应验了上主藉先知所说的话:“我从埃及召回了我的儿子。”

16 When Herod realized that he had been deceived by the magi, he became furious. He ordered the massacre of all the boys in Bethlehem and its vicinity two years old and under, in accordance with the time he had ascertained from the magi.

那时,黑落德见自己受了贤士们的愚弄,就大发忿怒,依照他由贤士们所探得的时期,差人将白冷及其周围境内所有两岁及两岁以下的婴儿杀死,

17 Then was fulfilled what had been said through Jeremiah the prophet:

于是应验了耶肋米亚先知所说的话:

18 9 "A voice was heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they were no more."

“在辣玛听到了声音,痛哭哀号不止;辣黑耳痛哭她的子女,不愿受人的安慰,因为他们不在了。”

19 When Herod had died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt

黑落德死后,看,上主的天使在埃及托梦显于若瑟,

20 and said, "Rise, take the child and his mother and go to the land of Israel, for those who sought the child's life are dead." 10

说:“起来,带着孩子和他的母亲,往以色列地去,因为那些谋杀孩子性命的人死了。”

21 He rose, took the child and his mother, and went to the land of Israel.

他便起来,带了孩子和他的母亲,进了以色列地域;

22 But when he heard that Archelaus was ruling over Judea in place of his father Herod, 11 he was afraid to go back there. And because he had been warned in a dream, he departed for the region of Galilee.

但是一听说阿尔赫劳继他父亲黑落德作了犹太王,就害怕到那里去;梦中得到了指示后,便退避到加里肋亚境内,

23 12 He went and dwelt in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, "He shall be called a Nazorean."

去住在一座名叫纳匝肋的城中,如此应验了先知们所说的话:“他将称为纳匝肋人。”

Footnotes(注解)

1 [1-12] The future rejection of Jesus by Israel and his acceptance by the Gentiles are retrojected into this scene of the narrative.

2 [1] In the days of King Herod: Herod reigned from 37 to 4 B.C. Magi: originally a designation of the Persian priestly caste, the word became used of those who were regarded as having more than human knowledge. Matthew's magi are astrologers.

3 [2] We saw his star: it was a common ancient belief that a new star appeared at the time of a ruler's birth. Matthew also draws upon the Old Testament story of Balaam, who had prophesied that "A star shall advance from Jacob" (Numbers 24:17), though there the star means not an astral phenomenon but the king himself.

4 [4] Herod's consultation with the chief priests and scribes has some similarity to a Jewish legend about the child Moses in which the "sacred scribes" warn Pharaoh about the imminent birth of one who will deliver Israel from Egypt and the king makes plans to destroy him. Matthew 2:11: Cf Psalm 72:10, 15; Isaiah 60:6. These Old Testament texts led to the interpretation of the magi as kings.

5 [11] Psalm 72:10; Psalm 72:15; Isaiah 60:6; These Old Testament texts led to the interpretation of the magi as Kings.

6 [13-23] Biblical and nonbiblical traditions about Moses are here applied to the child Jesus, though the dominant Old Testament type is not Moses but Israel (Matthew 2:15).

7 [13] Flee to Egypt: Egypt was a traditional place of refuge for those fleeing from danger in Palestine (see 1 Kings 11:40; Jeremiah 26:21), but the main reason why the child is to be taken to Egypt is that he may relive the Exodus experience of Israel.

8 [15] The fulfillment citation is taken from Hosea 11:1. Israel, God's son, was called out of Egypt at the time of the Exodus; Jesus, the Son of God, will similarly be called out of that land in a new exodus. The father-son relationship between God and the nation is set in a higher key. Here the son is not a group adopted as "son of God," but the child who, as conceived by the holy Spirit, stands in unique relation to God. He is son of David and of Abraham, of Mary and of Joseph, but, above all, of God.

9 [18] Jeremiah 31:15 portrays Rachel, wife of the patriarch Jacob, weeping for her children taken into exile at the time of the Assyrian invasion of the northern kingdom (722-21 B.C.). Bethlehem was traditionally identified with Ephrath, the place near which Rachel was buried (see Genesis 35:19; 48:7), and the mourning of Rachel is here applied to her lost children of a later age. Ramah: about six miles north of Jerusalem. The lamentation of Rachel is so great as to be heard at a far distance.

10 [20] For those who sought the child's life are dead: Moses, who had fled from Egypt because the Pharaoh sought to kill him (see Exodus 2:15), was told to return there, "for all the men who sought your life are dead" (Exodus 4:19).

11 [22] With the agreement of the emperor Augustus, Archelaus received half of his father's kingdom, including Judea, after Herod's death. He had the title "ethnarch" (i.e., "ruler of a nation") and reigned from 4 B.C. to A.D. 6.

12 [23] Nazareth . . . he shall be called a Nazorean: the tradition of Jesus' residence in Nazareth was firmly established, and Matthew sees it as being in accordance with the foreannounced plan of God. The town of Nazareth is not mentioned in the Old Testament, and no such prophecy can be found there. The vague expression "through the prophets" may be due to Matthew's seeing a connection between Nazareth and certain texts in which there are words with a remote similarity to the name of that town. Some such Old Testament texts are Isaiah 11:1 where the Davidic king of the future is called "a bud" (neser) that shall blossom from the roots of Jesse, and Judges 13:5, 7 where Samson, the future deliverer of Israel from the Philistines, is called one who shall be consecrated (a nazir) to God.
玛窦福音 Matthew Chapter 3
Matthew
Chapter 3

1 1 2 In those days John the Baptist appeared, preaching in the desert of Judea

那时,洗者若翰出现在犹太旷野宣讲说:

2 (and) saying, "Repent, 3 for the kingdom of heaven is at hand!"

“你们悔改吧!因为天国临近了。”

3 4 It was of him that the prophet Isaiah had spoken when he said: "A voice of one crying out in the desert, 'Prepare the way of the Lord, make straight his paths.'"

这人便是那藉依撒依亚先知所预言的:“在旷野里有呼号者的声音:你们该当预备上主的道路,修直他的途径。”

4 5 John wore clothing made of camel's hair and had a leather belt around his waist. His food was locusts and wild honey.

这若翰穿著骆驼毛做的衣服,腰间束着皮带,他的食物是蝗虫和野蜜。

5 At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him

那时,耶路撒冷、全犹太以及全约但河一带的人,都出来到他那里去,

6 and were being baptized by him in the Jordan River as they acknowledged their sins. 6

承认自己的罪过,并在约但河里受他的洗。

7 When he saw many of the Pharisees and Sadducees 7 coming to his baptism, he said to them, "You brood of vipers! Who warned you to flee from the coming wrath?

他见到许多法利塞人和撒杜塞人来受他的洗,就对他们说:“毒蛇的种类!谁指教你们逃避那即将来临的忿怒?

8 Produce good fruit as evidence of your repentance.

那么,就结与悔改相称的果实吧!

9 And do not presume to say to yourselves, 'We have Abraham as our father.' For I tell you, God can raise up children to Abraham from these stones.

你们自己不要思念说:我们有亚巴郎为父。我给你们说:天主能从这些石头给亚巴郎兴起子孙来。

10 Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire.

斧子已放在树根上了,凡不结好果子的树,必被砍倒,投入火中。

11 I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. 8

我固然用水洗你们,为使你们悔改;但在我以后要来的那一位,比我更强,我连提他的鞋也不配,他要以圣神及火洗你们。

12 9 His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire."

他的簸箕已在他手中,他要扬净自己的禾场,将他的麦粒收入仓内,至于糠秕,却要用不灭的火焚烧。”

13 10 Then Jesus came from Galilee to John at the Jordan to be baptized by him.

那时,耶稣由加里肋亚来到约但河若翰那里,为受他的洗;

14 11 John tried to prevent him, saying, "I need to be baptized by you, and yet you are coming to me?"

但若翰想要阻止他说:“我本来需要受你的洗,而你却来就我吗?”

15 Jesus said to him in reply, "Allow it now, for thus it is fitting for us to fulfill all righteousness." Then he allowed him.

耶稣回答他说:“你暂且容许吧!因为我们应当这样,以完成全义。”于是若翰就容许了他。

16 12 After Jesus was baptized, he came up from the water and behold, the heavens were opened (for him), and he saw the Spirit of God descending like a dove (and) coming upon him.

耶稣受洗后,立时从水里上来,忽然天为他开了。他看见天主圣神有如鸽子降下,来到他上面;

17 And a voice came from the heavens, saying, "This is my beloved Son, 13 with whom I am well pleased."

又有声音由天上说:“这是我的爱子,我所喜悦的”

Footnotes(注解)

1 [1] Unlike Luke, Matthew says nothing of the Baptist's origins and does not make him a relative of Jesus. The desert of Judea: the barren region west of the Dead Sea extending up the Jordan valley.

2 [1-12] Here Matthew takes up the order of Jesus' ministry found in the gospel of Mark, beginning with the preparatory preaching of John the Baptist.

3 [2] Repent: the Baptist calls for a change of heart and conduct, a turning of one's life from rebellion to obedience towards God. The kingdom of heaven is at hand: "heaven" (literally, "the heavens") is a substitute for the name "God" that was avoided by devout Jews of the time out of reverence. The expression "the kingdom of heaven" occurs only in the gospel of Matthew. It means the effective rule of God over his people. In its fullness it includes not only human obedience to God's word, but the triumph of God over physical evils, supremely over death. In the expectation found in Jewish apocalyptic, the kingdom was to be ushered in by a judgment in which sinners would be condemned and perish, an expectation shared by the Baptist. This was modified in Christian understanding where the kingdom was seen as being established in stages, culminating with the parousia of Jesus.

4 [3] See the note on John 1:23.

5 [4] The clothing of John recalls the austere dress of the prophet Elijah (2 Kings 1:8). The expectation of the return of Elijah from heaven to prepare Israel for the final manifestation of God's kingdom was widespread, and according to Matthew this expectation was fulfilled in the Baptist's ministry (Matthew 11:14; 17:11-13).

6 [6] Ritual washing was practiced by various groups in Palestine between 150 B.C. and A.D. 250. John's baptism may have been related to the purificatory washings of the Essenes at Qumran.

7 [7] Pharisees and Sadducees: the former were marked by devotion to the law, written and oral, and the scribes, experts in the law, belonged predominantly to this group. The Sadducees were the priestly aristocratic party, centered in Jerusalem. They accepted as scripture only the first five books of the Old Testament, followed only the letter of the law, rejected the oral legal traditions, and were opposed to teachings not found in the Pentateuch, such as the resurrection of the dead. Matthew links both of these groups together as enemies of Jesus (Matthew 16:1, 6, 11, 12; cf Mark 8:11-13, 15). The threatening words that follow are addressed to them rather than to "the crowds" as in Luke 3:7. The coming wrath: the judgment that will bring about the destruction of unrepentant sinners.

8 [11] Baptize you with the holy Spirit and fire: the water baptism of John will be followed by an "immersion" of the repentant in the cleansing power of the Spirit of God, and of the unrepentant in the destroying power of God's judgment. However, some see the holy Spirit and fire as synonymous, and the effect of this "baptism" as either purification or destruction. See the note on Luke 3:16

9 [12] The discrimination between the good and the bad is compared to the procedure by which a farmer separates wheat and chaff. The winnowing fan was a forklike shovel with which the threshed wheat was thrown into the air. The kernels fell to the ground; the light chaff, blown off by the wind, was gathered and burned up.

10 [13-17] The baptism of Jesus is the occasion on which he is equipped for his ministry by the holy Spirit and proclaimed to be the Son of God.

11 [14-15] This dialogue, peculiar to Matthew, reveals John's awareness of Jesus' superiority to him as the mightier one who is coming and who will baptize with the holy Spirit (Matthew 3:11). His reluctance to admit Jesus among the sinners whom he is baptizing with water is overcome by Jesus' response. To fulfill all righteousness: in this gospel to fulfill usually refers to fulfillment of prophecy, and righteousness to moral conduct in conformity with God's will. Here, however, as in Matthew 5:6; 6:33, righteousness seems to mean the saving activity of God. To fulfill all righteousness is to submit to the plan of God for the salvation of the human race. This involves Jesus' identification with sinners; hence the propriety of his accepting John's baptism.

12 [16] The Spirit . . . coming upon him: cf Isaiah 42:1.

13 [17] This is my beloved Son: the Marcan address to Jesus (Mark 1:11) is changed into a proclamation. The Father's voice speaks in terms that reflect Isaiah 42:1; Psalm 2:7; Genesis 22:2.

玛窦福音 Matthew Chapter 4
Matthew
Chapter 4

1 1 Then Jesus was led by the Spirit into the desert to be tempted by the devil.

那时,耶稣被圣神领往旷野,为受魔鬼的试探。

2  He fasted for forty days and forty nights, 2 and afterwards he was hungry.

他四十天四十夜禁食,后来就饿了。

3  The tempter approached and said to him,"If you are the Son of God, command that these stones become loaves of bread."

试探者就前来对他说:"你若是天主子,就命这些石头变成饼吧!"

4 3 He said in reply,"It is written: 'One does not live by bread alone, but by every word that comes forth from the mouth of God.'"

他回答说:"经上记载:‘人生活不只靠饼,而也靠天主口中所发的一切言语。’"

5 4 Then the devil took him to the holy city, and made him stand on the parapet of the temple,

那时,魔鬼引他到了圣城,把他立在圣殿顶上,

6 and said to him,"If you are the Son of God, throw yourself down. For it is written: 'He will command his angels concerning you and 'with their hands they will support you, lest you dash your foot against a stone.'"

对他说:"你若是天主子,就跳下去,因经上记载:‘他为你吩咐了自己的天使,他们要用手托着你,免得你的脚碰在石头上。’"

7 Jesus answered him,"Again it is written, 'You shall not put the Lord, your God, to the test.'"

耶稣对他说:"经上又记载:‘你不可试探上主,你的天主!’"

8 Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence,

魔鬼又把他带到一座极高的山上,将世上的一切国度及其荣华指给他看。

9 and he said to him,"All these I shall give to you, if you will prostrate yourself and worship me." 5

对他说:"你若俯伏朝拜我,我必把这一切交给你。"

10 At this, Jesus said to him,"Get away, Satan! It is written: ‘The Lord, your God, shall you worship and him alone shall you serve.'"

那时,耶稣就对他说:"去吧!撒殚!因为经上记载:‘你要朝拜上主,你的天主,惟独事奉他!’"

11 Then the devil left him and, behold, angels came and ministered to him.

于是魔鬼离开了他,就有天使前来伺候他。

12 6 When he heard that John had been arrested, he withdrew to Galilee.

耶稣听到若翰被监禁以后,就退避到加里肋亚去了;

13 He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali,

后又离开纳匝肋,来住在海边的葛法翁,即住在则步隆和纳斐塔里境内。

14 that what had been said through Isaiah the prophet might be fulfilled:

这应验了依撒依亚先知所说的话:

15 "Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles,

‘则步隆地与纳斐塔里地,通海大路,约但河东,外方人的加里肋亚,

16 the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen."

那坐在黑暗中的百姓,看见了浩光;那些坐在死亡阴影之地的人,为他们出现了光明。’

17 7 From that time on, Jesus began to preach and say,"Repent, for the kingdom of heaven is at hand."

从那时起,耶稣开始宣讲说:“你们悔改吧!因为天国临近了。”

18 8 As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen.

耶稣沿加里肋亚海行走时,看见了两个兄弟:称为伯多禄的西满,和他的兄弟安德肋,在海里撒网,他们原是渔夫。

19 He said to them,"Come after me, and I will make you fishers of men."

他就对他们说:“来,跟从我!我要使你们成为渔人的渔夫。”

20 9 At once they left their nets and followed him.

他们立刻舍下网,跟随了他。

21 He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them,

他从那里再往前行,看见了另外两个兄弟:载伯德的儿子雅各伯和他的弟弟若望,在船上同自己的父亲载伯德修理他们的网,就召叫了他们。

22 and immediately they left their boat and their father and followed him.

他们也立刻舍下了鱼船和自己的父亲,跟随了他。

23 10 He went around all of Galilee, teaching in their synagogues, 11 proclaiming the gospel of the kingdom, and curing every disease and illness among the people.

耶稣走遍了全加里肋亚,在他们的会堂内施教,宣讲天国的福音,治好民间各种疾病,各种灾殃。

24 12 His fame spread to all of Syria, and they brought to him all who were sick with various diseases and racked with pain, those who were possessed, lunatics, and paralytics, and he cured them.

他的名声传遍了整个叙利亚。人就把一切有病的、受各种疾病痛苦煎熬的、附魔的,癫痫的,瘫痪的,都给他送来,他都治好了他们。

25 And great crowds from Galilee, the Decapolis, 13 Jerusalem, and Judea, and from beyond the Jordan followed him.

于是有许多群众从加里肋亚、“十城区”、耶路撒冷、犹太和约但河东岸来跟随了他。

Footnotes(注解)

1 [1-11] Jesus, proclaimed Son of God at his baptism, is subjected to a triple temptation. Obedience to the Father is a characteristic of true sonship, and Jesus is tempted by the devil to rebel against God, overtly in the third case, more subtly in the first two. Each refusal of Jesus is expressed in language taken from the Book of Deuteronomy (Deut 8:3; 6:13, 16). The testings of Jesus resemble those of Israel during the wandering in the desert and later in Canaan, and the victory of Jesus, the true Israel and the true Son, contrasts with the failure of the ancient and disobedient"son," the old Israel. In the temptation account Matthew is almost identical with Luke; both seem to have drawn upon the same source.

2 [2] Forty days and forty nights: the same time as that during which Moses remained on Sinai (Exodus 24:18). The time reference, however, seems primarily intended to recall the forty years during which Israel was tempted in the desert (Deut 8:2).

3 [4] Cf Deut 8:3. Jesus refuses to use his power for his own benefit and accepts whatever God wills.

4 [5-7] The devil supports his proposal by an appeal to the scriptures, Psalm 91:11a, 12. Unlike Israel (Deut 6:16), Jesus refuses to"test" God by demanding from him an extraordinary show of power.

5 [9] The worship of Satan to which Jesus is tempted is probably intended to recall Israel's worship of false gods. His refusal is expressed in the words of Deut 6:13.

6 [12-17] Isaiah's prophecy of the light rising upon Zebulun and Naphtali (Isaiah 8:22-9:1) is fulfilled in Jesus' residence at Capernaum. The territory of these two tribes was the first to be devastated (733-32 B.C.) at the time of the Assyrian invasion. In order to accommodate Jesus' move to Capernaum to the prophecy, Matthew speaks of that town as being"in the region of Zebulun and Naphtali" (Matthew 4:13), whereas it was only in the territory of the latter, and he understands the sea of the prophecy, the Mediterranean, as the sea of Galilee.

7 [17] At the beginning of his preaching Jesus takes up the words of John the Baptist (Matthew 3:2) although with a different meaning; in his ministry the kingdom of heaven has already begun to be present (Matthew 12:28).

8 [18-22] The call of the first disciples promises them a share in Jesus' work and entails abandonment of family and former way of life. Three of the four, Simon, James, and John, are distinguished among the disciples by a closer relation with Jesus (Matthew 17:1; 26:37).

9 [20] Here and in Matthew 4:22, as in Mark (Mark 1:16-20) and unlike the Lucan account (Luke 5:1-11), the disciples' response is motivated only by Jesus' invitation, an element that emphasizes his mysterious power.

10 [23-25] This summary of Jesus' ministry concludes the narrative part of the first book of Matthew's gospel (Matthew 3-4). The activities of his ministry are teaching, proclaiming the gospel, and healing; cf Matthew 9:35.

11 [23] Their synagogues: Matthew usually designates the Jewish synagogues as their synagogue(s) (Matthew 9:35; 10:17; 12:9; 13:54) or, in address to Jews, your synagogues (Matthew 23:34), an indication that he wrote after the break between church and synagogue.

12 [24] Syria: the Roman province to which Palestine belonged.

13 [25] The Decapolis: a federation of Greek cities in Palestine, originally ten in number, all but one east of the Jordan.

玛窦福音 Matthew Chapter 5
Matthew
Chapter 5

1 1 When he saw the crowds, 2 he went up the mountain, and after he had sat down, his disciples came to him.

耶稣一见群众,就上了山,坐下;他的门徒上他跟前来,

2 He began to teach them, saying:

他遂开口教训他们说:

3 3 "Blessed are the poor in spirit, 4 for theirs is the kingdom of heaven.

"神贫的人是有福的,因为天国是他们的。

4 5 Blessed are they who mourn, for they will be comforted.

哀恸的人是有福的,因为他们要受安慰。

5 6 Blessed are the meek, for they will inherit the land.

温良的人是有福的,因为他们要承受土地。

6 Blessed are they who hunger and thirst for righteousness, 7 for they will be satisfied.

饥渴慕义的人是有福的,因为他们要得饱饫。

7 Blessed are the merciful, for they will be shown mercy.

怜悯人的人是有福的,因为他们要受怜悯。

8 8 Blessed are the clean of heart, for they will see God.

心里洁净的人是有福的,因为他们要看见天主。

9 Blessed are the peacemakers, for they will be called children of God.

缔造和平的人是有福的,因为他们要称为天主的子女。

10 Blessed are they who are persecuted for the sake of righteousness, 9 for theirs is the kingdom of heaven.

为义而受迫害的人是有福的,因为天国是他们的。

11 Blessed are you when they insult you and persecute you and utter every kind of evil against you (falsely) because of me.

几时人为了我而辱骂迫害你们,捏造一切坏话毁谤你们,你们是有福的。

12 10 Rejoice and be glad, for your reward will be great in heaven. Thus they persecuted the prophets who were before you.

你们欢喜踊跃罢!因为你们在天上的赏报是丰厚的,因为在你们以前的先知,人也曾这样迫害过他们。"

13 11 12 "You are the salt of the earth. But if salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot.

“你们是地上的盐,盐若失了味,可用什么使它再咸呢?它再毫无用途,只好拋在外边,任人践踏罢了。

14 You are the light of the world. A city set on a mountain cannot be hidden.

你们是世界的光;建在山上的城,是不能隐藏的。

15 Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house.

人点灯,并不是放在斗底下,而是放在灯台上,照耀屋中所有的人。

16 Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.

照样,你们的光也当在人前照耀,好使他们看见你们的善行,光荣你们在天之父。”

17 13 "Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.

“你们不要以为我来是废除法律或先知;我来不是为废除,而是为成全。

18 Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place.

我实在告诉你们:既使天地过去了,一撇或一画也决不会从法律上过去,必待一切完成。

19 Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven

所以,谁若废除这些诫命中最小的一条,也这样教训人,在天国里,他将称为最小的;但谁若实行,也这样教训人,这人在天国里将称为大的。

20 I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven.

我告诉你们:除非你们的义德超过经师和法利塞人的义德,你们决进不了天国。

21 15 16 "You have heard that it was said to your ancestors, 'You shall not kill; and whoever kills will be liable to judgment.'

你们一向听过给古人说:‘不可杀人!’谁若杀了人,应受裁判。

22 17 But I say to you, whoever is angry 18 with his brother will be liable to judgment, and whoever says to his brother, 'Raqa,' will be answerable to the Sanhedrin, and whoever says, 'You fool,' will be liable to fiery Gehenna.

我却对你们说:凡向自己弟兄发怒的,就要受裁判,谁若向自己的弟兄说“傻子”,就要受议会的裁判;谁若说“疯子”,就要受火狱的罚。

23 Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you,

所以,你若在祭坛前,要献你的礼物时,在那里想起你的弟兄有什么怨你的事,

24 leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift.

就把你的礼物留在那里,留在祭坛前,先去与你的弟兄和好,然后再来献你的礼物。

25 Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison.

当你和你的对头还在路上,赶快与他和解,免得对头把你交与判官,判官交给差役,把你投在狱里。

26 Amen, I say to you, you will not be released until you have paid the last penny.

我实在告诉你。非到你还了最后的一文,决不能从那里出来。

27 19 "You have heard that it was said, 'You shall not commit adultery.'

你们一向听说过:‘不可奸淫!’

28 But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart.

我却对你们说:凡注视妇女,有意贪恋她的,他已在心里奸淫了她。

29 20 If your right eye causes you to sin, tear it out and throw it away. It is better for you to lose one of your members than to have your whole body thrown into Gehenna.

若是你的右眼使你跌倒,剜出它来,从你身上扔掉,因为丧失你一个肢体,比你全身投入地狱里,为你更好; <, /SPAN>

30 And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than to have your whole body go into Gehenna.

若你的右手使你跌倒,砍下它来,从你身上扔掉,因为丧失你一个肢体,比你全身投入地狱里,为你更好。

31 21 "It was also said, 'Whoever divorces his wife must give her a bill of divorce.'

又说过‘谁若休妻,就该给她休书。’

32 But I say to you, whoever divorces his wife (unless the marriage is unlawful) causes her to commit adultery, and whoever marries a divorced woman commits adultery.

我却给你们说:除了姘居外,凡休自己的妻子的,便是叫她受奸污;并且谁若娶被休的妇人,就是犯奸淫。

33 22 "Again you have heard that it was said to your ancestors, 'Do not take a false oath, but make good to the Lord all that you vow.'

你们又一向听过对古人说:‘不可发虚誓,要向上主偿还你的誓愿!’

34 But I say to you, do not swear at all; 23 not by heaven, for it is God's throne;

我却对你们说:你们总不可发誓:不可指天,因为天是天主的宝座;

35 nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King.

不可指地,因为地是他的脚凳;不可指耶路撒冷,因为她是大王的城市;

36 Do not swear by your head, for you cannot make a single hair white or black.

也不可指你的头发誓,因为你不能使一根头发变白或变黑。

37 24 Let your‘Yes’ mean ‘Yes,’ and your ‘No' mean ‘No.’ Anything more is from the evil one.

你们的话该当是:是就说是,非就说非;其它多余的便是出于邪恶。

38 25 "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'

你们一向听说过:‘以眼还眼,以牙还牙。’

39 But I say to you, offer no resistance to one who is evil. When someone strikes you on (your) right cheek, turn the other one to him as well.

我却对你们说:不要抵抗恶人;而且,若有人掌击你的右颊,你把另一面也转给他。

40 If anyone wants to go to law with you over your tunic, hand him your cloak as well.

那愿与你争讼,拿你的内衣的,你连外衣也让给他。

41 Should anyone press you into service for one mile, 26 go with him for two miles.

若有人强迫你走一千步,你就同他走两千步。

42 Give to the one who asks of you, and do not turn your back on one who wants to borrow.

求你的,就给他;愿向你借贷的,你不要拒绝。

43 27 "You have heard that it was said, ‘You shall love your neighbor and hate your enemy.'

你们一向听说过:‘你应爱你的近人,恨你的仇人!’

44 But I say to you, love your enemies, and pray for those who persecute you,

我却对你们说:你们当爱你们的仇人,当为迫害你们的人祈祷,

45 that you may be children of your heavenly Father, for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust.

好使你们成为你们在天之父的子女,因为他使太阳上升,光照恶人,也光照善人;降雨给义人,也给不义的人。

46 For if you love those who love you, what recompense will you have? Do not the tax collectors 28 do the same?

你们若只爱那爱你们的人,你们还有什么赏报呢?税吏不是也这样作吗?

47 And if you greet your brothers only, what is unusual about that? Do not the pagans do the same? 29

你们若只问候你们的弟兄,你们做了什么特别的呢?外邦人不是也这样做吗?

48 So be perfect, 30 just as your heavenly Father is perfect.

所以你们应当是成全的,如同你们的天父是成全的一样。”

Footnotes(注解)

1 [5:1-7:29] The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel's "Sermon on the Plain" (Luke 6:20-49), although some of the sayings in Matthew's "Sermon on the Mount" have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew's editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Matthew 5:3-4, 6, 11-12), a section on the new righteousness with illustrations (Matthew 5:17, 20-24, 27-28, 33-48), a section on good works (Matthew 6:1-6, 16-18), and three warnings (Matthew 7:1-2, 15-21, 24-27).

2 [1-2] Unlike Luke's sermon, this is addressed not only to the disciples but to the crowds (see Matthew 7:28).

3 [3-12] The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms. Although modified by Matthew, the first, second, fourth, and ninth beatitudes have Lucan parallels (Matthew 5:3; Luke 6:20; Matthew 5:4; Luke 6:21, 22; Matthew 5:6; Luke 6:21a; Matthew 5:11-12; Luke 5:22-23). The others were added by the evangelist and are probably his own composition. A few manuscripts, Western and Alexandrian, and many versions and patristic quotations give the second and third beatitudes in inverted order.

4 [3] The poor in spirit: in the Old Testament, the poor (anawim) are those who are without material possessions and whose confidence is in God (see Isaiah 61:1; Zephaniah 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7).

5 [4] Cf Isaiah 61:2 "(The Lord has sent me) . . . to comfort all who mourn." They will be comforted: here the passive is a "theological passive" equivalent to the active "God will comfort them"; so also in Matthew 5:6, 7.

6 [5] Cf Psalm 37:11,". . . the meek shall possess the land." In the psalm "the land" means the land of Palestine; here it means the kingdom.

7 [6] For righteousness: a Matthean addition. For the meaning of righteousness here, see the note on Matthew 3:14-15.

8 [8] Cf Psalm 24:4. Only one "whose heart is clean" can take part in the temple worship. To be with God in the temple is described in Psalm 42:2 as "beholding his face," but here the promise to the clean of heart is that they will see God not in the temple but in the coming kingdom.

9 [10] Righteousness here, as usually in Matthew, means conduct in conformity with God's will.

10 [12] The prophets who were before you: the disciples of Jesus stand in the line of the persecuted prophets of Israel. Some would see the expression as indicating also that Matthew considered all Christian disciples as prophets.

11 [13-16] By their deeds the disciples are to influence the world for good. They can no more escape notice than a city set on a mountain. If they fail in good works, they are as useless as flavorless salt or as a lamp whose light is concealed.

12 [13] The unusual supposition of salt losing its flavor has led some to suppose that the saying refers to the salt of the Dead Sea that, because chemically impure, could lose its taste.

13 [17-20] This statement of Jesus' position concerning the Mosaic law is composed of traditional material from Matthew's sermon documentation (see the note on Matthew 5:1-7:29), other Q material (cf Matthew 18; Luke 16:17), and the evangelist's own editorial touches. To fulfill the law appears at first to mean a literal enforcement of the law in the least detail: until heaven and earth pass away nothing of the law will pass (Matthew 5:18). Yet the "passing away" of heaven and earth is not necessarily the end of the world understood, as in much apocalyptic literature, as the dissolution of the existing universe. The "turning of the ages" comes with the apocalyptic event of Jesus' death and resurrection, and those to whom this gospel is addressed are living in the new and final age, prophesied by Isaiah as the time of "new heavens and a new earth" (Isaiah 65:17; 66:22). Meanwhile, during Jesus' ministry when the kingdom is already breaking in, his mission remains within the framework of the law, though with significant anticipation of the age to come, as the following antitheses (Matthew 5:21-48) show.

14 [19] Probably these commandments means those of the Mosaic law. But this is an interim ethic "until heaven and earth pas, s away."

15 [21-48] Six examples of the conduct demanded of the Christian disciple. Each deals with a commandment of the law, introduced by You have heard that it was said to your ancestors or an equivalent formula, followed by Jesus' teaching in respect to that commandment, But I say to you; thus their designation as "antitheses." Three of them accept the Mosaic law but extend or deepen it (Matthew 5:21-22; 27-28; 43-44); three reject it as a standard of conduct for the disciples (Matthew 31-32; 33-37; 38-39).

16 [21] Cf Exodus 20:13; Deut 5:17. The second part of the verse is not an exact quotation from the Old Testament, but cf Exodus 21:12.

17 [22-26] Reconciliation with an offended brother is urged in the admonition of Matthew 5:23-24 and the parable of Matthew 5:25-26 (Luke 12:58-59). The severity of the judge in the parable is a warning of the fate of unrepentant sinners in the coming judgment by God.

18 [22] Anger is the motive behind murder, as the insulting epithets are steps that may lead to it. They, as well as the deed, are all forbidden. Raqa: an Aramaic word reqa' or reqa probably meaning "imbecile,""blockhead," a term of abuse. The ascending order of punishment, judgment (by a local council?), trial before the Sanhedrin, condemnation to Gehenna, points to a higher degree of seriousness in each of the offenses. Sanhedrin: the highest judicial body of Judaism. Gehenna: in Hebrew ge-hinnom, "Valley of Hinnom," or ge ben-hinnom, "Valley of the son of Hinnom," southwest of Jerusalem, the center of an idolatrous cult during the monarchy in which children were offered in sacrifice (see 2 Kings 23:10; Jeremiah 7:31). In Joshua 18:16 (Septuagint, Codex Vaticanus) the Hebrew is transliterated into Greek as gaienna, which appears in the New Testament as geenna. The concept of punishment of sinners by fire either after death or after the final judgment is found in Jewish apocalyptic literature (e.g., Enoch 90:26) but the name geenna is first given to the place of punishment in the New Testament.

19 [27] See Exodus 20:14; Deut 5:18.

20 [29-30] No sacrifice is too great to avoid total destruction in Gehenna.

21 [31-32] See Deut 24:1-5. The Old Testament commandment that a bill of divorce be given to the woman assumes the legitimacy of divorce itself. It is this that Jesus denies. (Unless the marriage is unlawful): this "exceptive clause," as it is often called, occurs also in Matthew 19:9, where the Greek is slightly different. There are other sayings of Jesus about divorce that prohibit it absolutely (see Mark 10:11-12; Luke 16:18; cf 1 Cor 7:10, 11b), and most scholars agree that they represent the stand of Jesus. Matthew's "exceptive clauses" are understood by some as a modification of the absolute prohibition. It seems, however, that the unlawfulness that Matthew gives as a reason why a marriage must be broken refers to a situation peculiar to his community: the violation of Mosaic law forbidding marriage between persons of certain blood and/or legal relationship (Lev 18:6-18). Marriages of that sort were regarded as incest (porneia), but some rabbis allowed Gentile converts to Judaism who had contracted such marriages to remain in them. Matthew's "exceptive clause" is against such permissiveness for Gentile converts to Christianity; cf the similar prohibition of porneia in Acts 15:20, 29. In this interpretation, the clause constitutes no exception to the absolute prohibition of divorce when the marriage is lawful.

22 [33] This is not an exact quotation of any Old Testament text, but see Exodus 20:7; Deut 5:11; Lev 19:12. The purpose of an oath was to guarantee truthfulness by one's calling on God as witness.

23 [34-36] The use of these oath formularies that avoid the divine name is in fact equivalent to swearing by it, for all the things sworn by are related to God.

24 [37] Let your `Yes' mean `Yes,' and your `No' mean `No': literally, "let your speech be 'Yes, yes,' 'No, no.' " Some have understood this as a milder form of oath, permitted by Jesus. In view of Matthew 5:34, "Do not swear at all," that is unlikely. From the evil one: i.e., from the devil. Oath-taking presupposes a sinful weakness of the human race, namely, the tendency to lie. Jesus demands of his disciples a truthfulness that makes oaths unnecessary.

25 [38-42] See Lev 24:20. The Old Testament commandment was meant to moderate vengeance; the punishment should not exceed the injury done. Jesus forbids even this proportionate retaliation. Of the five examples that follow, only the first deals directly with retaliation for evil; the others speak of liberality.

26 [41] Roman garrisons in Palestine had the right to requisition the property and services of the native population.

27 [43-48] See Lev 19:18. There is no Old Testament commandment demanding hatred of one's enemy, but the "neighbor" of the love commandment was understood as one's fellow countryman. Both in the Old Testament (Psalm 139:19-22) and at Qumran (1QS 9:21) hatred of evil persons is assumed to be right. Jesus extends the love commandment to the enemy and the persecutor. His disciples, as children of God, must imitate the example of their Father, who grants his gifts of sun and rain to both the good and the bad.

28 [46] Tax collectors: Jews who were engaged in the collection of indirect taxes such as tolls and customs. See the note on Mark 2:14.

29 [47] Jesus' disciples must not be content with merely usual standards of conduct; see Matthew 5:20 where the verb "surpass" (Greek perisseuo) is cognate with the unusual (perisson) of this verse.

30 [48] Perfect: in the gospels this word occurs only in Matthew, here and in Matthew 19:21. The Lucan parallel (Luke 6:36) demands that the disciples be merciful.

玛窦福音 Matthew Chapter 6
Matthew
Chapter 6

1 1 "(But) take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.

你们应当心,不要在人前行你们的仁义,为叫他们看见;若是这样,你们在天父之前,就没有赏报了。

2 When you give alms, do not blow a trumpet before you, as the hypocrites 2 do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward.

所以,当你施舍时,不可在你们前面吹号,如同假善人在会堂及街市上所行的一样,为受人们的称赞;我实在告诉你们,他们已获得了他们的赏报。

3 But when you give alms, do not let your left hand know what your right is doing,

当你施舍时,不要叫你左手知道你右手所行的,

4 so that your almsgiving may be secret. And your Father who sees in secret will repay you.

好使你的施舍隐而不露,你父在暗中看见,必要报答你。

5 "When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may see them. Amen, I say to you, they have received their reward.

当你祈祷时,不要如同假善人一样,爱在会堂及十字街头立着祈祷,为显示给人;我实在告诉你们,他们已获得了他们的赏报。

6 But when you pray, go to your inner room, close the door, and pray to your Father in secret. And your Father who sees in secret will repay you.

至于你,当你祈祷时,要进入你的内室,关上门,向你在暗中之父祈祷;你的父在暗中看见,必要报答你。

7 3 4 In praying, do not babble like the pagans, who think that they will be heard because of their many words.

你们祈祷时,不要唠唠叨叨,如同外邦人一样,因为他们以为只要多言,便可获得垂允。

8 Do not be like them. Your Father knows what you need before you ask him.

你们不要跟他们一样,因为你们的父,在你们求他以前,已知道你们需要什么。

9 5 6 "This is how you are to pray: Our Father in heaven, hallowed be your name,

所以,你们应当这样祈祷:我们在天的父!愿你的名被尊为圣,

10 your kingdom come, 7 your will be done, on earth as in heaven.

愿你的国来临,愿你的旨意承行于地,如在天上一样!

11 8 Give us today our daily bread;

我们的日用粮,求你今天赐给我们;

12 and forgive us our debts, 9 as we forgive our debtors;

宽免我们的罪债,犹如我们也宽免得罪我们的人;

13 and do not subject us to the final test, 10 but deliver us from the evil one.

不要让我们陷入诱惑,但救我们免于凶恶。

14 11 If you forgive others their transgressions, your heavenly Father will forgive you.

因为你们若宽免别人的过犯,你们的天父也必宽免你们的;

15 But if you do not forgive others, neither will your Father forgive your transgressions.

但你们若不宽免别人的,你们的父也必不宽免你们的过犯。

16 "When you fast, 12 do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward.

几时你们禁食,不要如同假善人一样,面带愁容;因为他们苦丧着脸,是为叫人看出他们禁食来。我实在告诉你们,他们已获得了他们的赏报。

17 But when you fast, anoint your head and wash your face,

至于你,当你禁食时,要用油抹你的头,洗你的脸,

18 so that you may not appear to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.

不要叫人看出你禁食来,但叫你那在暗中之父看见;你的父在暗中看见,必要报答你

19 13 "Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal.

“你们不要在地上为自己积蓄财宝,因为在地上有虫蛀,有锈蚀,在地上也有贼挖洞偷窃;

20 But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal.

但该在天上为自己积蓄财宝,因为那里没有虫蛀,没有锈蚀,那里也没有贼挖洞偷窃。

21 For where your treasure is, there also will your heart be.

因为你的财宝在那里,你的心也必在那里。

22 14 "The lamp of the body is the eye. If your eye is sound, your whole body will be filled with light;

眼睛就是身体的灯。所以,你的眼睛若是康健,你的全身就都光明。

23 but if your eye is bad, your whole body will be in darkness. And if the light in you is darkness, how great will the darkness be.

但是,如果你的眼睛有了病,你的全身就都黑暗。那么,你身上的光明如果成了黑暗,那该是多么黑暗!

24 15 "No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.

“没有人能事奉两个主人:他或是要恨这一个而爱那一个,或是依附这一个而轻忽那一个。你们不能事奉天主而又事奉钱财。

25 16 "Therefore I tell you, do not worry about your life, what you will eat (or drink), or about your body, what you will wear. Is not life more than food and the body more than clothing?

为此,我告诉你们:不要为你们的生命忧虑吃什么,或喝什么;也不要为你们的身体忧虑穿什么。难道生命不是贵于食物,身体不是贵于衣服吗?

26 Look at the birds in the sky; they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them. Are not you more important than they?

你们仰观天空的飞鸟,它们不播种,也不收获,也不在粮仓里屯积,你们的天父还是养活它们;你们不比它们更贵重吗?

27 Can any of you by worrying add a single moment to your life-span? 17

你们中谁能运用思虑,使自己的寿数增加一肘呢?

28 Why are you anxious about clothes? Learn from the way the wild flowers grow. They do not work or spin.

关于衣服,你们又忧虑什么?你们观察一下田间的百合花怎样生长:它们既不劳作,也不纺织;

29 But I tell you that not even Solomon in all his splendor was clothed like one of them.

可是我告诉你们:连撒罗满在他极盛的荣华时代所披戴的,也不如这些花中的一朵。

30 18 If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?

田里的野草今天还在,明天就投在炉中,天主尚且这样装饰,信德薄弱的人哪,何况你们呢?

31 So do not worry and say, ‘What are we to eat?' or ‘What are we to drink?‘ or 'What are we to wear?'

所以,你们不要忧虑说:我们吃什么,喝什么,穿什么?

32 All these things the pagans seek. Your heavenly Father knows that you need them all.

因为这一切都是外邦人所寻求的;你们的天父原晓得你们需要这一切。

33 But seek first the kingdom (of God) and his righteousness, 19 and all these things will be given you besides.

你们先该寻求天主的国和它的义德,这一切自会加给你们。

34 Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.

所以你们不要为明天忧虑,因为明天有明天的忧虑:一天的苦足够一天受的了。”

Footnotes(注解)

1 [1-18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Matthew 6:2-4), prayer (Matthew 6:5-15), and fasting (Matthew 6:16-18). In each, the conduct of the hypocrites (Matthew 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Matthew 5:12, 46; 10:41-42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apecho, a commercial term for giving a receipt for what has been paid in full (Matthew 6:2, 5, 16).

2 [2] The hypocrites: the scribes and Pharisees, see Matthew 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus' ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for.

3 [7-15] Matthew inserts into his basic traditional material an expansion of the material on prayer that includes the model prayer, the "Our Father." That prayer is found in Luke 11:2-4 in a different context and in a different form.

4 [7] The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity.

5 [9-13] Matthew's form of the "Our Father" follows the liturgical tradition of his church. Luke's less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew's to the original words of Jesus.

6 [9] Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the "hallowing" of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf Ezekiel 36:23), in this case, by the establishment of his kingdom in its fullness.

7 [10] Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.

8 [11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Luke 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or "future" (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Isaiah 25:6; Matthew 8:11; 22:1-10; Luke 13:29; 14:15-24).

9 [12] Forgive us our debts: the word debts is used metaphorically of sins, "debts" owed to God (see Luke 11:4). The request is probably for forgiveness at the final judgment.

10 [13] Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the "messianic woes." This petition asks that the disciples be spared that final test.

11 [14-15] These verses reflect a set pattern called "Principles of Holy Law." Human action now will be met by a corresponding action of God at the final judgment.

12 [16] The only fast prescribed in the Mosaic law was that of the Day of Atonement (Lev 16:31), but the practice of regular fasting was common in later Judaism; cf Didache Matthew 9:1.

13 [19-34] The remaining material of this chapter is taken almost entirely from Q. It deals principally with worldly possessions, and the controlling thought is summed up in Matthew 6:24, the disciple can serve only one master and must choose between God and wealth (mammon). See further the note on Luke 16:9.

14 [22-23] In this context the parable probably points to the need for the disciple to be enlightened by Jesus' teaching on the transitory nature of earthly riches.

15 [24] Mammon: an Aramaic word meaning wealth or property.

16 [25-34] Jesus does not deny the reality of human needs (Matthew 6:32), but forbids making them the object of anxious care and, in effect, becoming their slave.

17 [27] Life-span: the Greek word can also mean "stature." If it is taken in that sense, the word here translated moment (literally, "cubit") must be translated literally as a unit not of time but of spatial measure. The cubit is about eighteen inches.

18 [30] Of little faith: except for the parallel in Luke 12:28, the word translated of little faith is found in the New Testament only in Matthew. It is used by him of those who are disciples of Jesus but whose faith in him is not as deep as it should be (see Matthew 8:26; 14:31; 16:8 and the cognate noun in Matthew 17:20).

19 [33] Righteousness: see the note on Matthew 3:14-15.



玛窦福音 Matthew Chapter 7
Matthew
Chapter 7

1 1 2 "Stop judging, that you may not be judged.

你们不要判断人,免得你们受判断,

2  For as you judge, so will you be judged, and the measure with which you measure will be measured out to you.

因为你们用什么判断来判断,你们也要受什么判断;你们用什么尺度量给人,也要用什么尺度量给你们。

3 Why do you notice the splinter in your brother‘s eye, but do not perceive the wooden beam in your own eye?

为什么你只看见你兄弟眼中的木屑,而对自己眼中的大梁竟不理会呢?

4 How can you say to your brother, ‘Let me remove that splinter from your eye,' while the wooden beam is in your eye?

或者,你怎么能对你的兄弟说:让我把你眼中的木屑取出来,而你眼中却有一根大梁呢?

5 You hypocrite, 3 remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother's eye.

假善人哪!先从你眼中取出大梁,然后你才看得清楚,取出你兄弟眼中的木屑。

6 "Do not give what is holy to dogs, 4 or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.

你们不要把圣物给狗,也不要把你们的珠宝投在猪前,怕它们用脚践踏了珠宝,而又转过来咬伤你们。

7 "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.

你们求,必要给你们;你们找,必要找着;你们敲,必要给你们开,

8 For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.

因为凡是求的,就必得到;找的,就必找到;敲的,就必给他开。

9 Which one of you would hand his son a stone when he asks for a loaf of bread, 5

或者,你们中间有那个人,儿子向他求饼,反而给他石头呢?

10 or a snake when he asks for a fish?

或者求鱼,反而给他蛇呢?

11 If you then, who are wicked, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him.

你们纵然不善,尚且知道把好的东西给你们的儿女,何况你们在天之父,岂不更将好的赐与求他的人?

12 6 "Do to others whatever you would have them do to you. This is the law and the prophets.

所以,凡你们愿意人给你们做的,你们也要照样给人做:法律和先知即在于此。”

13 7 8 "Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many.

“你们要从窄门进去,因为宽门和大路导入丧亡;但有许多的人从那里进去。

14 How narrow the gate and constricted the road that leads to life. And those who find it are few.

那导入生命的门是多么窄,路是多么狭!找到它的人的确不多。

15 9 "Beware of false prophets, who come to you in sheep‘s clothing, but underneath are ravenous wolves.

你们要提防假先知!他们来到你们跟前,外披羊毛,内里却是凶残的豺狼。

16 By their fruits you will know them. Do people pick grapes from thornbushes, or figs from thistles?

你们可凭他们的果实辨别他们:荆棘上岂能收到葡萄?或者蒺藜上岂能收到无花果?

17 Just so, every good tree bears good fruit, and a rotten tree bears bad fruit.

这样,凡是好树都结好果子;而坏树都结坏果子;

18 A good tree cannot bear bad fruit, nor can a rotten tree bear good fruit.

好树不能结坏果子,坏树也不能结好果子。

19 Every tree that does not bear good fruit will be cut down and thrown into the fire.

凡不结好果子的树必要砍倒,投入火中。

20 So by their fruits you will know them.

所以,你们可凭他们的果实辨别他们。

21 "Not everyone who says to me,‘Lord, Lord,' will enter the kingdom of heaven, 10 but only the one who does the will of my Father in heaven.

不是凡向我说‘主啊!主啊!’的人,就能进入天国;而是那承行我在天之父旨意的人,才能进天国。

22 Many will say to me on that day,‘Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?'

到那一天有许多人要向我说:‘主啊!主啊!我们不是因你的名字说过预言,因你的名字驱过魔鬼,因你的名字行过许多奇迹吗?’

23 Then I will declare to them solemnly, ‘I never knew you. 11 Depart from me, you evildoers.'

那时我必要向他们声明说:我从来不认识你们;你们这些作恶的人,离开我吧!

24 12 "Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock.

“所以,凡听了我这些话而实行的,就好象一个聪明人,把自己的房屋建在磐石上:

25 The rain fell, the floods came, and the winds blew and buffeted the house. But it did not collapse; it had been set solidly on rock.

雨淋,水冲,风吹,袭击那座房屋,它并不坍塌,因为基础是建在磐石上。

26 And everyone who listens to these words of mine but does not act on them will be like a fool who built his house on sand.

凡听了我这些话而不实行的,就好象一个愚昧人,把自己的房屋建在沙土上:

27 The rain fell, the floods came, and the winds blew and buffeted the house. And it collapsed and was completely ruined."

雨淋,水冲,风吹,袭击那座房屋,它就坍塌了,且坍塌的很惨。”

28 13 When Jesus finished these words, the crowds were astonished at his teaching, 14 for he taught them as one having authority, and not as their scribes.

耶稣讲完了这些话,群众都惊奇他的教训,因为他教训他们,正像有权威的人,不像他们的经师

Footnotes(注解)

1 [1-12] In Matthew 7:1 Matthew returns to the basic traditional material of the sermon (Luke 6:37-38, 41-42). The governing thought is the correspondence between conduct toward one's fellows and God's conduct toward the one so acting.

2 [1] This is not a prohibition against recognizing the faults of others, which would be hardly compatible with Matthew 7:5, 6 but against passing judgment in a spirit of arrogance, forgetful of one's own faults.

3 [5] Hypocrite: the designation previously given to the scribes and Pharisees is here given to the Christian disciple who is concerned with the faults of another and ignores his own more serious offenses.

4 [6] Dogs and swine were Jewish terms of contempt for Gentiles. This saying may originally have derived from a Jewish Christian community opposed to preaching the gospel (what is holy, pearls) to Gentiles. In the light of Matthew 28:19 that can hardly be Matthew's meaning. He may have taken the saying as applying to a Christian dealing with an obstinately impenitent fellow Christian (Matthew 18:17).

5 [9-10] There is a resemblance between a stone and a round loaf of bread and between a serpent and the scaleless fish called barbut.

6 [12] See Luke 6:31. This saying, known since the eighteenth century as the "Golden Rule," is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist.

7 [13-28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke.

8 [13-14] The metaphor of the "two ways" was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1-6) and the Epistle of Barnabas (18-20).

9 [15-20] Christian disciples who claimed to speak in the name of God are called prophets (Matthew 7:15) in Matthew 10:41; Matthew 23:34. They were presumably an important group within the church of Matthew. As in the case of the Old Testament prophets, there were both true and false ones, and for Matthew the difference could be recognized by the quality of their deeds, the fruits (Matthew 7:16). The mention of fruits leads to the comparison with trees, some producing good fruit, others bad.

10 [21-23] The attack on the false prophets is continued, but is broadened to include those disciples who perform works of healing and exorcism in the name of Jesus (Lord) but live evil lives. Entrance into the kingdom is only for those who do the will of the Father. On the day of judgment (on that day) the morally corrupt prophets and miracle workers will be rejected by Jesus.

11 [23] I never knew you: cf Matthew 10:33. Depart from me, you evildoers: cf Psalm 6:8.

12 [24-27] The conclusion of the discourse (cf Luke 6:47-49). Here the relation is not between saying and doing as in Matthew 7:15-23 but between hearing and doing, and the words of Jesus are applied to every Christian (everyone who listens).

13 [28-29] When Jesus finished these words: this or a similar formula is used by Matthew to conclude each of the five great discourses of Jesus (cf Matthew 11:1; 13:53; 19:1; 26:1).

14 [29] Not as their scribes: scribal instruction was a faithful handing down of the traditions of earlier teachers; Jesus' teaching is based on his own authority. Their scribes: for the implications of their, see the note on Matthew 4:23.
玛窦福音 Matthew Chapter 8
Matthew
Chapter 8

1 1 When Jesus came down from the mountain, great crowds followed him.

耶稣从山上下来,有许多群众跟随他。

2  And then a leper 2 approached, did him homage, and said, "Lord, if you wish, you can make me clean."

看,有一个癞病人前来叩拜耶稣说:"主!你若愿意,就能洁净我。"

3 He stretched out his hand, touched him, and said, "I will do it. Be made clean." His leprosy was cleansed immediately.

耶稣就伸手抚摸他说:“我愿意,你洁净了吧!”他的癞病立刻就洁净了。

4 3 Then Jesus said to him, "See that you tell no one, but go show yourself to the priest, and offer the gift that Moses prescribed; that will be proof for them."

耶稣对他说:“小心,不要对任何人说!但去叫司祭检验你,献上梅瑟所规定的礼物,给他们当做证据。”

5 4 When he entered Capernaum, 5 a centurion approached him and appealed to him,

耶稣进了葛法翁,有一位百夫长来到他跟前,求他说:

6 saying, "Lord, my servant is lying at home paralyzed, suffering dreadfully."

“主!我的仆人瘫痪了,躺在家里,疼痛的很厉害。”

7 He said to him, "I will come and cure him."

耶稣对他说:“我去治好他。”

8 The centurion said in reply, 6 "Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.

百夫长答说:“主!我不堪当你到舍下来,你只要说一句话,我的仆人就会好的。

9 For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,' and he goes; and to another, ‘Come here,' and he comes; and to my slave, ‘Do this,' and he does it."

因为我虽是属人权下的人,但是我也有士兵属我权下;我对这个说:你去,他就去;对另一个说:你来,他就来;对我的奴仆说:你作这个,他就作。”

10 When Jesus heard this, he was amazed and said to those following him, "Amen, I say to you, in no one in Israel 7 have I found such faith.

耶稣听了,非常詑异,就对跟随的人说:“我实在告诉你们:在以色列我从未遇见过一个人,有这样大的信心。

11 I say to you, 8 many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,

我给你们说:将有许多人从东方和西方来,同亚巴郎、依撒格和雅各伯在天国里一起坐席;

12 but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth."

本国的子民,反要被驱逐到外边黑暗里;那里要有哀号和切齿。”

13 And Jesus said to the centurion, "You may go; as you have believed, let it be done for you." And at that very hour (his) servant was healed.

耶稣遂对百夫长说:“你回去,就照你所信的,给你成就吧!”仆人就在那时刻痊愈了。

14 9 Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever.



耶稣来到伯多禄家里,看见伯多禄的岳母躺着发烧,



15 He touched her hand, the fever left her, and she rose and waited on him. 〃



就摸了她的手,热症就从她身上退了。她便起来伺候他。



16 When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word 10 and cured all the sick,



到了晚上,人们给他送来了许多附魔的人,他一句话就驱逐了恶神;治好了一切有病的人。



17 to fulfill what had been said by Isaiah the prophet: 11 "He took away our infirmities and bore our diseases."



这样,就应验了那藉依撒依亚先知所说的话:‘他承受我们的脆弱,担荷了我们的疾病。’

18 12 13 When Jesus saw a crowd around him, he gave orders to cross to the other side.



耶稣看见许多群众围着自己,就吩咐往对岸去。

19 A scribe approached and said to him, "Teacher, 14 I will follow you wherever you go."



有一位经师前来,对他说:“师傅,你不论往那里去,我要跟随你。”

20 Jesus answered him, "Foxes have dens and birds of the sky have nests, but the Son of Man 15 has nowhere to rest his head."

耶稣给他说:“狐狸有穴,天上的飞鸟有巢,但是人子却没有枕头的地方。”

21 Another of (his) disciples said to him, "Lord, let me go first and bury my father."

门徒中有一个对他说:“主,请许我先去埋葬我的父亲。”

22 16 But Jesus answered him, "Follow me, and let the dead bury their dead."

耶稣对他说:“你跟随我罢!任凭死人去埋葬他们的死人!”

23 17 He got into a boat and his disciples followed him.

耶稣上了船,他的门徒跟随着他。

24 Suddenly a violent storm 18 came up on the sea, so that the boat was being swamped by waves; but he was asleep.

忽然海里起了大震荡,以致那船为浪所掩盖,耶稣却睡着了。

25 They came and woke him, saying, "Lord, save us! 19 We are perishing!"

他们遂前来唤醒他说:“主!救命啊!我们要丧亡了。”

26 He said to them, "Why are you terrified, O you of little faith?" 20 Then he got up, rebuked the winds and the sea, and there was great calm.

耶稣对他们说:“小信德的人啊!你们为什么胆怯?”就起来叱责风和海,遂大为平静。

27 The men were amazed and said, "What sort of man is this, whom even the winds and the sea obey?"

那些人惊讶说:“这是怎样的一个人呢?竟连风和海也听从他!”

28 When he came to the other side, to the territory of the Gadarenes, 21 two demoniacs who were coming from the tombs met him. They were so savage that no one could travel by that road.

耶稣来到对岸加达辣人的地方,有两个附魔的人从坟墓里走出,向他走来;他们异常凶猛,以致没有人能从那条路上经过。

29 They cried out, "What have you to do with us, 22 Son of God? Have you come here to torment us before the appointed time?"

他们喊说:“天主子,我们与你有什么相干?时期还没有到,你就来这里苦害我们吗?”

30 Some distance away a herd of many swine was feeding. 23

离他们很远,有一大群猪正在牧放。

31 The demons pleaded with him, "If you drive us out, send us into the herd of swine."

魔鬼恳求耶稣说:“你若驱逐我们,就赶我们进入猪群吧!”

32 And he said to them, "Go then!" They came out and entered the swine, and the whole herd rushed down the steep bank into the sea where they drowned.

耶稣对他们说:“去吧!”魔鬼就出来进入猪内;忽然全群猪从山崖上直冲入海,死在水里。

33 The swineherds ran away, and when they came to the town they reported everything, including what had happened to the demoniacs.

放猪的便逃走,来到城里,把这一切和附魔人的事都报告了。

34 Thereupon the whole town came out to meet Jesus, and when they saw him they begged him to leave their district.

全城的人就出来会见耶稣,一见了他,就求他离开他们的境界。

Footnotes(注解)

1 [8:1-9:38] This narrative section of the second book of the gospel is composed of nine miracle stories, most of which are found in Mark, although Matthew does not follow the Marcan order and abbreviates the stories radically. The stories are arranged in three groups of three, each group followed by a section composed principally of sayings of Jesus about discipleship. Matthew 9:35 is an almost verbatim repetition of Matthew 4:23. Each speaks of Jesus' teaching, preaching, and healing. The teaching and preaching form the content of Matthew 5-7; the healing, that of Matthew 8-9. Some scholars speak of a portrayal of Jesus as "Messiah of the Word" in Matthew 5-7 and "Messiah of the Deed" in Matthew 8-9. That is accurate so far as it goes, but there is also a strong emphasis on discipleship in Matthew 8-9; these chapters have not only christological but ecclesiological import.

2 [2] A leper: see the note on Mark 1:40.

3 [4] Cf Lev 14:2-9. That will be proof for them: the Greek can also mean "that will be proof against them." It is not clear whether them refers to the priests or the people.

4 [5-13] This story comes from Q (see Luke 7:1-10) and is also reflected in John 4:46-54. The similarity between the Q story and the Johannine is due to a common oral tradition, not to a common literary source. As in the later story of the daughter of the Canaanite woman (Matthew 15:21-28) Jesus here breaks with his usual procedure of ministering only to Israelites and anticipates the mission to the Gentiles.

5 [5] A centurion: a military officer commanding a hundred men. He was probably in the service of Herod Antipas, tetrarch of Galilee; see the note on Matthew 14:1.

6 [8-9] Acquainted by his position with the force of a command, the centurion expresses faith in the power of Jesus' mere word.

7 [10] In no one in Israel: there is good textual attestation (e.g., Codex Sinaiticus) for a reading identical with that of Luke 7:9, "not even in Israel." But that seems to be due to a harmonization of Matthew with Luke.

8 [11-12] Matthew inserts into the story a Q saying (see Luke 13:28-29) about the entrance of Gentiles into the kingdom and the exclusion of those Israelites who, though descended from the patriarchs and members of the chosen nation (the children of the kingdom), refused to believe in Jesus. There will be wailing and grinding of teeth: the first occurrence of a phrase used frequently in this gospel to describe final condemnation (Matthew 13:42, 50; 22:13; 24:51; 25:30). It is found elsewhere in the New Testament only in Luke 13:28.

9 [14-15] Cf Mark 1:29-31. Unlike Mark, Matthew has no implied request by others for the woman's cure. Jesus acts on his own initiative, and the cured woman rises and waits not on "them" (Mark 1:31) but on him.

10 [16] By a word: a Matthean addition to Mark 1:34; cf 8:8.

11 [17] This fulfillment citation from Isaiah 53:4 follows the MT, not the LXX. The prophet speaks of the Servant of the Lord who suffers vicariously for the sins ("infirmities") of others; Matthew takes the infirmities as physical afflictions.

12 [18-22] This passage between the first and second series of miracles about following Jesus is taken from Q (see Luke 9:57-62). The third of the three sayings found in the source is absent from Matthew.

13 [18] The other side: i.e., of the Sea of Galilee.

14 [19] Teacher: for Matthew, this designation of Jesus is true, for he has Jesus using it of himself (Matthew 10:24, 25; 23:8; 26:18), yet when it is used of him by others they are either his opponents (Matthew 9:11; 12:38; 17:24; 22:16, 24, 36) or, as here and in Matthew 19:16, well-disposed persons who cannot see more deeply. Thus it reveals an inadequate recognition of who Jesus is.

15 [20] Son of Man: see the note on Mark 8:31. This is the first occurrence in Matthew of a term that appears in the New Testament only in sayings of Jesus, except for Acts 7:56 and possibly Matthew 9:6 (Mark 2:10; Luke 5:24). In Matthew it refers to Jesus in his ministry (seven times, as here), in his passion and resurrection (nine times, e.g., Matthew 17:22), and in his glorious coming at the end of the age (thirteen times, e.g., Matthew 24:30).

16 [22] Let the dead bury their dead: the demand of Jesus overrides what both the Jewish and the Hellenistic world regarded as a filial obligation of the highest importance. See the note on Luke 9:60.

17 [23] His disciples followed him: the first miracle in the second group (Matthew 8:23-9:8) is introduced by a verse that links it with the preceding sayings by the catchword "follow." In Mark the initiative in entering the boat is taken by the disciples (Mark 4:35-41); here, Jesus enters first and the disciples follow.

18 [24] Storm: literally, "earthquake," a word commonly used in apocalyptic literature for the shaking of the old world when God brings in his kingdom. All the synoptics use it in depicting the events preceding the parousia of the Son of Man (Matthew 24:7; Mark 13:8; Luke 21:11). Matthew has introduced it here and in his account of the death and resurrection of Jesus (Matthew 27:51-54; 28:2).

19 [25] The reverent plea of the disciples contrasts sharply with their reproach of Jesus in Mark 4:38.

20 [26] You of little faith: see the note on Matthew 6:30. Great calm: Jesus' calming the sea may be meant to recall the Old Testament theme of God's control over the chaotic waters (Psalm 65:8; 89:10; 93:3-4; 107:29).

21 [28] Gadarenes: this is the reading of Codex Vaticanus, supported by other important textual witnesses. The original reading of Codex Sinaiticus was Gazarenes, later changed to Gergesenes, and a few versions have Gerasenes. Each of these readings points to a different territory connected, respectively, with the cities Gadara, Gergesa, and Gerasa (modern Jerash). There is the same confusion of readings in the parallel texts, Mark 5:1 and Luke 8:26; there the best reading seems to be "Gerasenes," whereas "Gadarenes" is probably the original reading in Matthew. The town of Gadara was about five miles southeast of the Sea of Galilee, and Josephus (Life 9:42) refers to it as possessing territory that lay on that sea. Two demoniacs: Mark (5:1-20) has one.

22 [29] What have you to do with us?: see the note on John 2:4. Before the appointed time: the notion that evil spirits were allowed by God to afflict human beings until the time of the final judgment is found in Enoch 16:1 and Jubilees 10:7-10.

23 [30] The tending of pigs, animals considered unclean by Mosaic law (Lev 11:6-7), indicates that the population was Gentile.


玛窦福音 Matthew Chapter 9
Matthew
Chapter 9

1 1 He entered a boat, made the crossing, and came into his own town.

耶稣上船过海,来到了自己的城。

2 And there people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, "Courage, child, your sins are forgiven."

看,有人给他送来一个躺在床上的瘫子,耶稣一见他们的信心,就对瘫子说:“孩子,你放心,你的罪赦了。”

3 At that, some of the scribes 2 said to themselves, "This man is blaspheming."

经师中有几个人心里说:“这人说了亵渎的话。”

4 Jesus knew what they were thinking, and said, "Why do you harbor evil thoughts?

耶稣看透他们的心意,说:“你们为什么心里思念恶事呢?

5 Which is easier, to say, ‘Your sins are forgiven,' or to say, ‘Rise and walk'?

什么比较容易呢?是说:你的罪赦了,或是说:起来行走吧?

6 3 But that you may know that the Son of Man has authority on earth to forgive sins" --he then said to the paralytic, "Rise, pick up your stretcher, and go home."

为叫你们知道,人子在地上有赦罪的权柄──就对瘫子说:起来,拿起你的床,回家去吧!”

7 He rose and went home.

那人就起来,回家去了。

8 4 When the crowds saw this they were struck with awe and glorified God who had given such authority to human beings.

群众见了,就都害怕起来,遂归光荣于天主,因他赐给了人们这样大的权柄。

9 5 6 As Jesus passed on from there, he saw a man named Matthew sitting at the customs post. He said to him, "Follow me." And he got up and followed him.

耶稣从那里前行,看见一个人在税关那里坐着,名叫玛窦,对他说:“跟随我!”他就起来跟随了耶稣。

10 While he was at table in his house, 7 many tax collectors and sinners came and sat with Jesus and his disciples.

当耶稣在屋里坐席时,有许多税吏和罪人也来同耶稣和他的门徒一起坐席。

11 The Pharisees saw this and said to his disciples, "Why does your teacher 8 eat with tax collectors and sinners?"

法利塞人看见,就对他的门徒说:”你们的老师为什么同税吏和罪人一起进食呢?”

12 He heard this and said, "Those who are well do not need a physician, but the sick do. 9

耶稣听见了,就说:“不是健康的人须要医生,而是有病的人。

13 Go and learn the meaning of the words, ‘I desire mercy, not sacrifice.' 10 I did not come to call the righteous but sinners."

你们去研究一下:‘我喜欢仁爱胜过祭献’是什么意思;我不是来召义人,而是来召罪人。”

14 Then the disciples of John approached him and said, "Why do we and the Pharisees fast (much), but your disciples do not fast?"

那时,若翰的门徒来到他跟前说:“为什么我们和法利塞人多次禁食,而你的门徒却不禁食呢?”

15 Jesus answered them, "Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. 11

耶稣对他们说:“伴郎岂能当新郎与他们在一起的时候悲哀?但日子将要来到;当新郎从他们中被劫去时,那时他们就要禁食了。

16 No one patches an old cloak with a piece of unshrunken cloth, 12 for its fullness pulls away from the cloak and the tear gets worse.

没有人用未漂过的布作补钉,补在旧衣服上的,因为补上的必扯裂了旧衣,破绽就更加坏了。

17 People do not put new wine into old wineskins. Otherwise the skins burst, the wine spills out, and the skins are ruined. Rather, they pour new wine into fresh wineskins, and both are preserved."

也没有人把新酒装入旧皮囊里的,不然,皮囊一破裂,酒也流了,皮囊也坏了;而是应把新酒装在新皮囊里,两样就都得保全。”

18 13 While he was saying these things to them, an official 14 came forward, knelt down before him, and said, "My daughter has just died. But come, lay your hand on her, and she will live."

耶稣向他们说这话的时候,有一位首长前来跪拜他说:“我的女儿刚才死了,可是请你来,把你的手放在她身上,她必会活。”

19 Jesus rose and followed him, and so did his disciples.

耶稣起来跟他去了;他的门徒也跟了去。

20 A woman suffering hemorrhages for twelve years came up behind him and touched the tassel 15 on his cloak.

看,有一个患血漏十二年的女人,从后面走近,摸了他的衣服繸头,

21 She said to herself, "If only I can touch his cloak, I shall be cured."

因为她心里想:“只要我一摸他的衣服,我就会好了。”

22 Jesus turned around and saw her, and said, "Courage, daughter! Your faith has saved you." And from that hour the woman was cured.

耶稣转过身来,看着她说:“女儿,放心吧!你的信德救了你。”从那时起,那女人就好了。

23 When Jesus arrived at the official's house and saw the flute players and the crowd who were making a commotion,

耶稣来到首长家里,看见吹笛的和乱哄哄的群众,

24 he said, "Go away! The girl is not dead but sleeping." 16 And they ridiculed him.

就说:“你们走开吧!女孩子没有死,只是睡着了。”他们都讥笑他。

25 When the crowd was put out, he came and took her by the hand, and the little girl arose.

把群, 众赶出去以后,耶稣就进去,拿起女孩子的手,小女孩就起来了。

26 And news of this spread throughout all that land.

这消息传遍了那整个地区。

27 17 And as Jesus passed on from there, two blind men followed (him), crying out, "Son of David, 18 have pity on us!"

耶稣从那里前行,有两个瞎子跟着他喊说:“达味之子!可怜我们吧!”

28 When he entered the house, the blind men approached him and Jesus said to them, "Do you believe that I can do this?" "Yes, Lord," they said to him.

他一来到家,瞎子便走到他跟前;耶稣对他们说:“你们信我能作这事吗?”他们对他说:“是,主!”

29 Then he touched their eyes and said, "Let it be done for you according to your faith."

于是耶稣摸他们的眼说:“照你们的信德,给你们成就吧!”

30 And their eyes were opened. Jesus warned them sternly, "See that no one knows about this."

他们的眼便开了。耶稣严厉警戒他们说:“你们当心,不要使任何人知道。”

31 But they went out and spread word of him through all that land.

但他们出去,就在那整个地区把他传扬开了。

32 As they were going out, 19 a demoniac who could not speak was brought to him,

他们出去后,看,有人给耶稣送来一个附魔的哑吧。

33 and when the demon was driven out the mute person spoke. The crowds were amazed and said, "Nothing like this has ever been seen in Israel."

魔鬼一被赶出去,哑吧就说出话来。群众惊奇说:“在以色列从未出现过这样的事情。”

34 20 But the Pharisees said, "He drives out demons by the prince of demons."

但法利塞人们却说:“他是仗赖魔王驱魔。”

35 21 Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness.

耶稣周游各城各村,在他们的会堂内施教,宣讲天国的福音,治好一切疾病,一切灾殃。

36 At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, 22 like sheep without a shepherd.

他一见到群众,就对他们动了慈心,因为他们困苦流离,像没有牧人的羊。

37 23 Then he said to his disciples, "The harvest is abundant but the laborers are few;

于是对自己的门徒说:“庄稼固多,工人却少,

38 so ask the master of the harvest to send out laborers for his harvest."

所以你们应当求庄稼的主人派遣工人,来收他的庄稼。”

Footnotes(注解)

1 [1] His own town: Capernaum; see Matthew 4:13.

2 [3] Scribes: see the note on Mark 2:6. Matthew omits the reason given in the Marcan story for the charge of blasphemy: "Who but God alone can forgive sins?" (Mark 2:7).

3 [6] It is not clear whether "But that you may know . . . to forgive sins" is intended to be a continuation of the words of Jesus or a parenthetical comment of the evangelist to those who would hear or read this gospel. In any case, Matthew here follows the Marcan text.

4 [8] Who had given such authority to human beings: a significant difference from Mark 2:12 ("They . . . glorified God, saying, "We have never seen anything like this' "). Matthew's extension to human beings of the authority to forgive sins points to the belief that such authority was being claimed by Matthew's church.

5 [9-17] In this section the order is the same as that of Mark 2:13-22.

6 [9] A man named Matthew: Mark names this tax collector Levi (Mark 2:14). No such name appears in the four lists of the twelve who were the closest companions of Jesus (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13 [eleven, because of the defection of Judas Iscariot]), whereas all four list a Matthew, designated in Matthew 10:3 as "the tax collector." The evangelist may have changed the "Levi" of his source to Matthew so that this man, whose call is given special notice, like that of the first four disciples (Matthew 4:18-22), might be included among the twelve. Another reason for the change may be that the disciple Matthew was the source of traditions peculiar to the church for which the evangelist was writing.

7 [10] His house: it is not clear whether his refers to Jesus or Matthew. Tax collectors: see the note on Matthew 5:46. Table association with such persons would cause ritual impurity.

8 [11] Teacher: see the note on Matthew 8:19.

9 [12] See the note on Mark 2:17.

10 [13] Go and learn . . . not sacrifice: Matthew adds the prophetic statement of Hosea 6:6 to the Marcan account (see also Matthew 12:7). If mercy is superior to the temple sacrifices, how much more to the laws of ritual impurity.

11 [15] Fasting is a sign of mourning and would be as inappropriate at this time of joy, when Jesus is proclaiming the kingdom, as it would be at a marriage feast. Yet the saying looks forward to the time when Jesus will no longer be with the disciples visibly, the time of Matthew's church. Then they will fast: see Didache 8:1.

12 [16-17] Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus' teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law.

13 [18-34] In this third group of miracles, the first (Matthew 9:18-26) is clearly dependent on Mark (Mark 5:21-43). Though it tells of two miracles, the cure of the woman had already been included within the story of the raising of the official's daughter, so that the two were probably regarded as a single unit. The other miracles seem to have been derived from Mark and Q respectively, though there Matthew's own editing is much more evident.

14 [18] Official: literally, "ruler." Mark calls him "one of the synagogue officials" (Mark 5:22). My daughter has just died: Matthew heightens the Marcan "my daughter is at the point of death" (Mark 5:23).

15 [20] Tassel: possibly "fringe." The Mosaic law prescribed that tassels be worn on the corners of one's garment as a reminder to keep the commandments (see Numbers 15:37-39; Deut 22:12).

16 [24] Sleeping: sleep is a biblical metaphor for death (see Psalm 87:6 LXX; Daniel 12:2; 1 Thes 5:10). Jesus' statement is not a denial of the child's real death, but an assurance that she will be roused from her sleep of death.

17 [27-31] This story was probably composed by Matthew out of Mark's story of the healing of a blind man named Bartimaeus (Mark 10:46-52). Mark places the event late in Jesus' ministry, just before his entrance into Jerusalem, and Matthew has followed his Marcan source at that point in his gospel also (see Matthew 20:29-34). In each of the Matthean stories the single blind man of Mark becomes two. The reason why Matthew would have given a double version of the Marcan story and placed the earlier one here may be that he wished to add a story of Jesus' curing the blind at this point in order to prepare for Jesus' answer to the emissaries of the Baptist (Matthew 11:4-6) in which Jesus, recounting his works, begins with his giving sight to the blind.

18 [27] Son of David: this messianic title is connected once with the healing power of Jesus in Mark (Mark 10:47-48) and Luke (Luke 18:38-39) but more frequently in Matthew (see also Matthew 12:23; 15:22; 20:30-31).

19 [32-34] The source of this story seems to be Q (see Luke 11:14-15). As in the preceding healing of the blind, Matthew has two versions of this healing, the later in Matthew 12:22-24 and the earlier here.

20 [34] This spiteful accusation foreshadows the growing opposition to Jesus in Matthew 11; 12.

21 [35] See the notes on Matthew 4:23-25; Matthew 8:1-9:38.

22 [36] See Mark 6:34; Numbers 27:17; 1 Kings 22:17.

23 [37-38] This Q saying (see Luke 10:2) is only imperfectly related to this context. It presupposes that only , , God (the master of the harvest) can take the initiative in sending out preachers of the gospel, whereas in Matthew's sett, ing it leads into Matthew 10 where Jesus does so.

玛窦福音 Matthew Chapter 10
Matthew
Chapter 10

1 1 Then he summoned his twelve disciples 2 and gave them authority over unclean spirits to drive them out and to cure every disease and every illness.

耶稣将他的十二门徒叫来,授给他们制伏邪魔的权柄,可以驱逐邪魔,医治各种病症,各种疾苦。

2 The names of the twelve apostles 3 are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;

这是十二宗徒的名字:第一个是称为伯多禄的西满,和他的兄弟安德肋,载伯德的儿子雅各伯和他的弟弟若望,

3 Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus;

斐理伯和巴尔多禄茂,多默和税吏玛窦,阿耳斐的儿子雅各伯和达陡,

4 Simon the Cananean, and Judas Iscariot who betrayed him.

热诚者西满和负卖耶稣的犹达斯依斯加略。

5 Jesus sent out these twelve 4 after instructing them thus, "Do not go into pagan territory or enter a Samaritan town.

耶稣派遣这十二人,嘱咐他们说:“外邦人的路,你们不要走;撒玛利雅人的城,你们不要进;

6 Go rather to the lost sheep of the house of Israel.

你们宁可往以色列家迷失了的羊那里去。

7 As you go, make this proclamation: ‘The kingdom of heaven is at hand.'

你们在路上应宣讲说:天国临近了。

8 5 Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give.

病人,你们要治好;死人,你们要复活;癞病人,你们要洁净;魔鬼,你们要驱逐,你们白白得来的,也要白白分施。

9 Do not take gold or silver or copper for your belts;

你不要在腰带里备下金、银、铜钱;

10 no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep.

路上不要带口袋,也不要带两件内衣,也不要穿鞋,也不要带棍杖,因为工人自当有他的食物。

11 Whatever town or village you enter, look for a worthy person in it, and stay there until you leave.

你们不论进了那一城或那一村,查问其中谁是当得起的,就住在那里,直到你们离去。

12 As you enter a house, wish it peace.

你们进那一家时,要向它请安。

13 If the house is worthy, let your peace come upon it; if not, let your peace return to you. 6

倘若这一家是堪当的,你们的平安就必降临到这一家;倘若是不堪当的,你们的平安仍归于你们。

14 7 Whoever will not receive you or listen to your words--go outside that house or town and shake the dust from your feet.

谁若不接待你们,也不听你们的话,当你们从那一家或那一城出来时,应把尘土由你们的脚上拂去。

15 Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.

我实在告诉你们:在审判的日子,索多玛和哈摩辣地所受的惩罚,比那座城所受的还要轻。

16 "Behold, I am sending you like sheep in the midst of wolves; so be shrewd as serpents and simple as doves.

看,我派遣你们好像羊进入狼群中,所以你们要机警如同蛇,纯朴如同鸽子。

17 8 But beware of people, for they will hand you over to courts and scourge you in their synagogues,

你们要提防世人,因为他们要把你们交给公议会,要在他们的会堂里鞭打你们;

18 and you will be led before governors and kings for my sake as a witness before them and the pagans.

并且你们要为我的缘故,被带到总督和君王前,对他们和外邦人作证。

19 When they hand you over, do not worry about how you are to speak or what you are to say. You will be given at that moment what you are to say.

当人把你们交出时,你们不要思虑:怎么说,或说什么,因为在那时刻,自会赐给你们应说什么。

20 For it will not be you who speak but the Spirit of your Father speaking through you.

因为说话的不是你们,而是你们父的圣神在你们内说话。

21 9 Brother will hand over brother to death, and the father his child; children will rise up against parents and have them put to death.

兄弟要将兄弟,父亲要将儿子置于死地,儿女也要起来反对父母,要将他们害死。

22 You will be hated by all because of my name, but whoever endures to the end 10 will be saved.

你们为了我的名字,要被众人所恼恨;唯独坚持到底的,才可得救。

23 When they persecute you in one town, flee to another. Amen, I say to you, you will not finish the towns of Israel before the Son of Man comes. 11

但是,几时人们在这城迫害你们,你们就逃往另一城去;我实在告诉你们;直到人子来到时,你们还未走完以色列的城邑。

24 No disciple is above his teacher, no slave above his master.

没有徒弟胜过师傅的,也没有仆人胜过他主人的;

25 It is enough for the disciple that he become like his teacher, for the slave that he become like his master. If they have called the master of the house Beelzebul, 12 how much more those of his household!

徒弟能如他的师傅一样,仆人能如他的主人一样,也就够了。若人们称家主为“贝耳则步”,对他的家人更该怎样呢?

26 "Therefore do not be afraid of them. Nothing is concealed that will not be revealed, nor secret that will not be known. 13

所以你们不要害怕他们;因为没有遮掩的事,将来不被揭露的;也没有隐藏的事,将来不被知道的。

27 What I say to you in the darkness, speak in the light; what you hear whispered, proclaim on the housetops.

我在暗中给你们所说的,你们要在光天化日之下报告出来;你们由耳语所听到的,要在屋顶上张扬出来。

28 And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna.

你们不要害怕那杀害肉身,而不能杀害灵魂的;但更要害怕那能使灵魂和肉身陷于地狱中的。



29 Are not two sparrows sold for a small coin? Yet not one of them falls to the ground without your Father's knowledge.



两只麻雀不是卖一个铜钱吗?但若没有你们天父的许可,它们中连一只也不会掉在地上。

30 Even all the hairs of your head are counted.

就是你们的头发,也都一一数过了。

31 So do not be afraid; you are worth more than many sparrows.

所以,你们不要害怕;你们比许多麻雀还贵重呢!

32 14 Everyone who acknowledges me before others I will acknowledge before my heavenly Father.

凡在人前承认我的,我在我天上的父前也必承认他;

33 But whoever denies me before others, I will deny before my heavenly Father.

但谁若在人前否认我,我在我天上的父前也必否认他。

34 "Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword.

你们不要以为我来,是为把平安带到地上;我来不是为带平安,而是带刀剑,

35 For I have come to set a man‘against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law;

因为我来,是为叫人脱离自己的父亲,女儿脱离自己的母亲,儿媳脱离自己的婆母;

36 and one's enemies will be those of his household.'

所以,人的仇敌,就是自己的家人。

37 "Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me;

谁爱父亲或母亲超过我,不配是我的;谁爱儿子或女儿超过我,不配是我的。

38 and whoever does not take up his cross 15 and follow after me is not worthy of me.

谁不背起自己的十字架跟随我,不配是我的。

39 16 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.

谁获得自己的性命,必要丧失性命;谁为我的缘故,丧失了自己的性命,必要获得性命。

40 "Whoever receives you receives me, 17 and whoever receives me receives the one who sent me.

谁接纳你们,就是接纳我;谁接纳我,就是接纳那派遣我来的。

41 18 Whoever receives a prophet because he is a prophet will receive a prophet's reward, and whoever receives a righteous man because he is righteous will receive a righteous man's reward.

谁接纳一位先知,因他是先知,将领受先知的赏报;谁接纳一位义人,因他是义人,将领受义人的赏报。

42 And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple--amen, I say to you, he will surely not lose his reward."

谁若只给这些小子中的一个,一杯凉水喝,因他是门徒,我实在告诉你们,他决失不了他的赏报。

Footnotes(注解)

1 [10:1-11:1] After an introductory narrative (Matthew 10:1-4), the second of the discourses of the gospel. It deals with the mission now to be undertaken by the disciples (Matthew 10:5-15), but the perspective broadens and includes the missionary activity of the church between the time of the resurrection and the parousia. 2 His twelve disciples: although, unlike Mark (Mark 3:13-14) and Luke (Luke 6:12-16), Matthew has no story of Jesus' choosing the Twelve, he assumes that the group is known to the reader. The earliest New Testament text to speak of it is 1 Cor 15:5. The number probably is meant to recall the twelve tribes of Israel and implies Jesus' authority to call all Israel into the kingdom. While Luke (Luke 6:13) and probably Mark (Mark 4:10, 34) distinguish between the Twelve and a larger group also termed disciples, Matthew tends to identify the disciples and the Twelve. Authority . . . every illness: activities the same as those of Jesus; see Matthew 4:23; Matthew 9:35; 10:8. The Twelve also share in his proclamation of the kingdom (Matthew 10:7). But although he teaches (Matthew 4:23; 7:28; 9:35), they do not. Their commission to teach comes only after Jesus' resurrection, after they have been fully instructed by him (Matthew 28:20).

3 [2-4] Here, for the only time in Matthew, the Twelve are designated apostles. The word "apostle" means "one who is sent," and therefore fits the situation here described. In the Pauline letters, the place where the term occurs most frequently in the New Testament, it means primarily one who has seen the risen Lord and has been commissioned to proclaim the resurrection. With slight variants in Luke and Acts, the names of those who belong to this group are the same in the four lists given in the New Testament (see the note on Matthew 9:9). Cananean: this represents an Aramaic word meaning "zealot." The meaning of that designation is unclear (see the note on Luke 6:15).

4 [5-6] Like Jesus (Matthew 15:24), the Twelve are sent only to Israel. This saying may reflect an original Jewish Christian refusal of the mission to the Gentiles, but for Matthew it expresses rather the limitation that Jesus himself observed during his ministry.

5 [8-11] The Twelve have received their own call and mission through God's gift, and the benefits they confer are likewise to be given freely. They are not to take with them money, provisions, or unnecessary clothing; their lodging and food will be provided by those who receive them.

6 [13] The greeting of peace is conceived of not merely as a salutation but as an effective word. If it finds no worthy recipient, it will return to the speaker.

7 [14] Shake the dust from your feet: this gesture indicates a complete disassociation from such unbelievers.

8 [17] The persecutions attendant upon the post-resurrection mission now begin to be spoken of. Here Matthew brings into the discourse sayings found in Mark 13 which deals with events preceding the parousia.

9 [21] See Micah 7:6 which is cited in Matthew 10:35, 36.

10 [22] To the end: the original meaning was probably "until the parousia." But it is not likely that Matthew expected no missionary disciples to suffer death before then, since he envisages the martyrdom of other Christians (Matthew 10:21). For him, the end is probably that of the individual's life (see Matthew 10:28).

11 [23] Before the Son of Man comes: since the coming of the Son of Man at the end of the age had not taken place when this gospel was written, much less during the mission of the Twelve during Jesus' ministry, Matthew cannot have meant the coming to refer to the parousia. It is difficult to know what he understood it to be: perhaps the "proleptic parousia" of Matthew 28:16-20, or the destruction of the temple in A.D. 70, viewed as a coming of Jesus in judgment on unbelieving Israel.

12 [25] Beelzebul: see Matthew 9:34 for the charge linking Jesus with "the prince of demons," who is named Beelzebul in Matthew 12:24. The meaning of the name is uncertain; possibly, "lord of the house."

13 [26] The concealed and secret coming of the kingdom is to be proclaimed by them, and no fear must be allowed to deter them from that proclamation.

14 [32-33] In the Q parallel (Luke 12:8-9), the Son of Man will acknowledge those who have acknowledged Jesus, and those who deny him will be denied (by the Son of Man) before the angels of God at the judgment. Here Jesus and the Son of Man are identified, and the acknowledgment or denial will be before his heavenly Father.

15 [38] The first mention of the cross in Matthew, explicitly that of the disciple, but implicitly that of Jesus (and follow after me). Crucifixion was a form of capital punishment used by the Romans for offenders who were not Roman citizens.

16 [39] One who denies Jesus in order to save one's earthly life will be condemned to everlasting destruction; loss of earthly life for Jesus' sake will be rewarded by everlasting life in the kingdom.

17 [40-42] All who receive the disciples of Jesus receive him, and God who sent him, and will be rewarded accordingly.

18 [41] A prophet: one who speaks in the name of God; here, the Christian prophets who proclaim the gospel. Righteous man: since righteousness is demanded of all the disciples, it is difficult to take the righteous man of this verse and one of these little ones (Matthew 10:42) as indicating different groups within the followers of Jesus. Probably all three designations are used here of Christian missionaries as such.

玛窦福音 Matthew Chapter 11
Matthew
Chapter 11

1 When Jesus finished giving these commands to his twelve disciples, 1 he went away from that place to teach and to preach in their towns.

耶稣嘱咐完了他的十二门徒,就从那里走了,为在他们的城里施教宣讲。

2 2 When John heard in prison 3 of the works of the Messiah, he sent his disciples to him

若翰在狱中听到了基督所行的,就派遣他的门徒去,

3 4 with this question,"Are you the one who is to come, or should we look for another?"

对他说:"你就是要来的那一位,或是我们还要等候另一位?"

4 Jesus said to them in reply,"Go and tell John what you hear and see:

耶稣回答他们说:"你们去,把你们所见所闻的报告给若翰:

5 5 the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.

瞎子看见,瘸子行走,癞病人得了洁净,聋子听见,死人复活,穷苦人得了喜讯。

6 And blessed is the one who takes no offense at me."

凡不因我而绊倒的,是有福的!"

7 6 As they were going off, Jesus began to speak to the crowds about John,"What did you go out to the desert to see? A reed swayed by the wind?

他们走后,耶稣就对群众论若翰说:"你们出去到荒野里,是为看什么呢?是为看风摇曳的芦苇吗?

8 Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces.

你们出去到底是为看什么?为看一位穿细软衣服的人吗?啊!那穿细软衣服的人是在王宫里。

9 Then why did you go out? To see a prophet? 7 Yes, I tell you, and more than a prophet.

你们究竟为什么出去?为看一位先知吗?是的!我给你们说:而且他比先知还大。

10 This is the one about whom it is written: ‘Behold, I am sending my messenger ahead of you; he will prepare your way before you.'

关于这人,经上记载说:‘看,我派我的使者在你面前,他要在你前面预备你的道路。’

11 Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. 8

我实在告诉你们:在妇女所生者中,没有兴起一位比洗者若翰更大的;但在天国里最小的,也比他大。

12 From the days of John the Baptist until now, the kingdom of heaven suffers violence, 9 and the violent are taking it by force.

由洗者若翰的日子直到如今,天国是以猛力夺取的,以猛力夺取的人,就攫取了它,

13 All the prophets and the law 10 prophesied up to the time of John.

因为众先知和法律讲说预言,直到若翰为止。

14 And if you are willing to accept it, he is Elijah, the one who is to come.

若是你们愿意接受,他就是那位要来的厄里亚。

15 Whoever has ears ought to hear.

有耳的,听吧!"

16 "To what shall I compare this generation? 11 It is like children who sit in marketplaces and call to one another,

17 'We played the flute for you, but you did not dance, we sang a dirge but you did not mourn.'

说:我们给你们吹了笛,你们却不跳舞,我们唱了哀歌,你们却不捶胸。

18 For John came neither eating nor drinking, and they said, 'He is possessed by a demon.'

若翰来了,也不吃,也不喝,他们便说:他附了魔;

19 The Son of Man came eating and drinking and they said,‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.' But wisdom is vindicated by her works."

人子来了,也吃也喝,他们却说:看哪!一个贪吃嗜酒的人,税吏和罪人的朋友!但智慧必藉自己的工程彰显自己的正义。”

20 Then he began to reproach the towns where most of his mighty deeds had been done, since they had not repented.

那时,耶稣就开始谴责那曾看过他许多异能的城邑,因为她们没有悔改:

21 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, 12 they would long ago have repented in sackcloth and ashes.

“苛辣匝因,你是有祸的!贝特赛达,你是有祸的!因为在你们那里所行的异能,如果行在提洛和漆冬,她们早己身披苦衣,头上撒灰做补赎了。

22 But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.

但是我给你们说:在审判的日子,提洛和漆冬所受的惩罚也要比你们容易忍受。

23 And as for you, Capernaum: ‘Will you be exalted to heaven? You will go down to the netherworld.' 13 For if the mighty deeds done in your midst had been done in Sodom, it would have remained until this day.

还有你,葛法翁!莫非你要被高举到天上吗?将来你必下到阴府里;因为在你那里所行的异能,如果行在索多玛,她必会存留到今天。

24 But I tell you, it will be more tolerable for the land of Sodom on the day of judgment than for you."

但是我给你们说:在审判的日子,索多玛地所受的惩罚也要比你们容易忍受。”

25 At that time Jesus said in reply, 14"I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.

就在那时侯,耶稣发言说:“父啊!天地的主宰!我称谢你,因为你将这些事瞒住了智慧和明达的人,而启示给小孩子。

26 Yes, Father, such has been your gracious will.

是的,父啊!你原来喜欢这样。

27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.

我父将一切交给了我;除了父外,没有人认识子;除了子和子所愿意启示的人外,也没有人认识父。

28 15"Come to me, all you who labor and are burdened, 16 and I will give you rest.

凡劳苦和负重担的,你们都到我跟前来,我要使你们安息。

29 17 Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for your selves.

你们背起我的轭,跟我学吧!因为我是良善心谦的:这样你们必要找得你们灵魂的安息,

30 For my yoke is easy, and my burden light."

因为我的轭是柔和的,我的担子是轻松的。”

Footnotes(注解)

1 [1] The closing formula of the discourse refers back to the original addressees, the Twelve.

2 [11:2-12:50] The narrative section of the third book deals with the growing opposition to Jesus. It is largely devoted to disputes and attacks relating to faith and discipleship and thus contains much sayings-material, drawn in large part from Q.

3 [2] In prison: see Matthew 4:12; 14:1-12. The works of the Messiah: the deeds of Matthew 8-9.

4 [3] The question probably expresses a doubt of the Baptist that Jesus is the one who is to come (cf Malachi 3:1) because his mission has not been one of fiery judgment as John had expected (Matthew 3:2).

5 [5-6] Jesus' response is taken from passages of Isaiah (Isaiah 26:19; 29:18-19; 35:5-6; 61:1) that picture the time of salvation as marked by deeds such as those that Jesus is doing. The beatitude is a warning to the Baptist not to disbelieve because his expectations have not been met.

6 [7-19] Jesus' rebuke of John is counterbalanced by a reminder of the greatness of the Baptist's function (Matthew 11:7-15) that is followed by a complaint about those who have heeded neither John nor Jesus (Matthew 11:16-19).

7 [9-10] In common Jewish belief there had been no prophecy in Israel since the last of the Old Testament prophets, Malachi. The coming of a new prophet was eagerly awaited, and Jesus agrees that John was such. Yet he was more than a prophet, for he was the precursor of the one who would bring in the new and final age. The Old Testament quotation is a combination of Malachi 3:1; Exodus 23:20 with the significant change that the before me of Malachi becomes before you. The messenger now precedes not God, as in the original, but Jesus.

8 [11] John's preeminent greatness lies in his function of announcing the imminence of the kingdom (Matthew 3:1). But to be in the kingdom is so great a privilege that the least who has it is greater than the Baptist.

9 [12] The meaning of this difficult saying is probably that the opponents of Jesus are trying to prevent people from accepting the kingdom and to snatch it away from those who have received it.

10 [13] All the prophets and the law: Matthew inverts the usual order,"law and prophets," and says that both have prophesied. This emphasis on the prophetic character of the law points to its fulfillment in the teaching of Jesus and to the transitory nature of some of its commandments (see the note on Matthew 5:17-20).

11 [16-19] See Luke 7:31-35. The meaning of the parable (Matthew 11:16-17) and its explanation (Matthew 11:18-19b) is much disputed. A plausible view is that the children of the parable are two groups, one of which proposes different entertainments to the other that will not agree with either proposal. The first represents John, Jesus, and their disciples; the second those who reject John for his asceticism and Jesus for his table association with those despised by the religiously observant. Matthew 11:19c (her works) forms an inclusion with Matthew 11:2 ("the works of the Messiah"). The original form of the saying is better preserved in Luke 7:35". . . wisdom is vindicated by all her children." There John and Jesus are the children of Wisdom; here the works of Jesus the Messiah are those of divine Wisdom, of which he is the embodiment. Some important textual witnesses, however, have essentially the same reading as in Luke.

12 [21] Tyre and Sidon were pagan cities denounced for their wickedness in the Old Testament; cf Joel 3:4-7.

13 [23] Capernaum's pride and punishment are described in language taken from the taunt song against the king of Babylon (Isaiah 14:13-15).

14 [25-27] This Q saying, identical with Luke 10:21-22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus' preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father's revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.

15 [28-29] These verses are peculiar to Matthew and are similar to Ben Sirach's invitation to learn wisdom and submit to her yoke (Sirach 51:23, 26).

16 [28] Who labor and are burdened: burdened by the law as expounded by the scribes and Pharisees (Matthew 23:4).

17 [29] In place of the yoke of the law, complicated by scribal interpretation, Jesus invites the burdened to take the yoke of obedience to his word, under which they will find rest; cf Jeremiah 6:16.

玛窦福音 Matthew Chapter 12
Matthew
Chapter 12

1 1 At that time Jesus was going through a field of grain on the sabbath. His disciples were hungry and began to pick the heads 2 of grain and eat them.

那时,耶稣在安息日由麦田中经过:他的门徒饿了,开始掐麦穗吃。

2 When the Pharisees saw this, they said to him, "See, your disciples are doing what is unlawful to do on the sabbath."

法利塞人一见,便对他说:“看,你的门徒作安息日不许作的事。”

3 He said to them, 3 "Have you not read what David did when he and his companions were hungry,

耶稣对他们说:“你们没有念过:达味与那些同他一起的人,饥饿时,作了什么?

4 how he went into the house of God and ate the bread of offering, which neither he nor his companions but only the priests could lawfully eat?

他怎进了天主的殿,吃了供饼?这供饼原是不准他吃,也不准同他在一起的人吃,而是只许司祭吃的。

5 4 Or have you not read in the law that on the sabbath the priests serving in the temple violate the sabbath and are innocent?

或者你们在法律上没有念过:安息日,司祭在圣殿内违犯了安息日,也不算为罪过吗?

6 I say to you, something greater than the temple is here.

但我告诉你们:这里有比圣殿更大的。

7 5 If you knew what this meant,‘I desire mercy, not sacrifice,' you would not have condemned these innocent men.

假如你们了解‘我喜欢仁爱胜过祭献’是什么,你们就决不会判断无罪的人了,

8 6 For the Son of Man is Lord of the sabbath."

因为人子是安息日的主。”

9 Moving on from there, he went into their synagogue.

耶稣就离开那里,进了他们的会堂。

10 And behold, there was a man there who had a withered hand. They questioned him, "Is it lawful to cure on the sabbath?" 7 so that they might accuse him.

看,那里有一个人,他的一只手干枯了,他们问耶稣说:“安息日许不许治病?”为的是要控告他。

11 8 He said to them, "Which one of you who has a sheep that falls into a pit on the sabbath will not take hold of it and lift it out?

耶稣对他们说:“你们中谁有一只羊,假如安息日掉在坑里,而不把它抓住,拉上来呢?

12 How much more valuable a person is than a sheep. So it is lawful to do good on the sabbath."

人比羊贵重得多了!所以,安息日是许可行善的。”

13 Then he said to the man, "Stretch out your hand." He stretched it out, and it was restored as sound as the other.

于是给那人说:“伸出你的手来!”那人一伸出来,手就完好如初,同另一只手一样。

14 But the Pharisees 9 went out and took counsel against him to put him to death.

法利塞人出去,商讨怎么陷害耶稣,怎样除灭他。

15 10 11 When Jesus realized this, he withdrew from that place. Many (people) followed him, and he cured them all,

耶稣知道了,就离开那里;有许多人跟随他,他都治好了他们;

16 but he warned them not to make him known.

且警告他们不要将他传扬出去;

17 This was to fulfill what had been spoken through Isaiah the prophet:

这是为应验那藉依撒意亚先知所说的话:

18 "Behold, my servant whom I have chosen, my beloved in whom I delight; I shall place my spirit upon him, and he will proclaim justice to the Gentiles.

‘看,我的仆人,他是我所拣选,我所钟爱的;他是我心灵所喜悦的;我要使我的神住在他身上,他必向外邦人传布真道。

19 He will not contend 12 or cry out, nor will anyone hear his voice in the streets.

他不争辩,也不喧嚷,在街市上没有人听到他的声音;

20 A bruised reed he will not break, a smoldering wick he will not quench, until he brings justice to victory.

已压破的芦苇,他不折断;将熄灭的灯心,他不吹灭,直到他使真道胜利。

21 And in his name the Gentiles will hope." 13

外邦人将要期待他的名字。’

22 14 Then they brought to him a demoniac who was blind and mute. He cured the mute person so that he could speak and see. |

那时,有人给他领来一个又瞎又哑的附魔人,耶稣治好了他,以致这哑吧能说话,也能看见。

23 15 All the crowd was astounded, and said, "Could this perhaps be the Son of David?"

群众都惊奇说:“莫非这人是达味之子吗?”

24 16 But when the Pharisees heard this, they said, "This man drives out demons only by the power of Beelzebul, the prince of demons."

法利塞人听了,说:“这人驱魔,无非是仗赖魔王贝耳则步。”

25 But he knew what they were thinking and said to them, 17 "Every kingdom divided against itself will be laid waste, and no town or house divided against itself will stand.

耶稣知道了他们的意念,就对他们说:“凡一国自相纷争,必成废墟;凡一城或一家自相纷争,必不得存立。

26 And if Satan drives out Satan, he is divided against himself; how, then, will his kingdom stand?

如果撒殚驱逐撒殚,是自相纷争,那么他的国如何能存立呢?

27 And if I drive out demons by Beelzebul, by whom do your own people 18 drive them out? Therefore they will be your judges.

如果我仗赖贝耳则步驱魔,你们的子弟是仗赖谁驱魔?为此,他们将是你们的裁判者。

28 19 But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you.

如果我仗赖天主的神驱魔,那么,天主的国己来到你们中间了。

29 20 How can anyone enter a strong man's house and steal his property, unless he first ties up the strong man? Then he can plunder his house.

或者,一个人如何能进入一个壮士的家,抢他的家具?除非先把壮士捆住,然后才抢他的家。

30 21 Whoever is not with me is against me, and whoever does not gather with me scatters.

不随同我的,就是反对我;不与我收集的,就是分散。

31 Therefore, I say to you, every sin and blasphemy will be forgiven people, but blasphemy against the Spirit 22 will not be forgiven.

为此,我告诉你们:一切罪过和亵渎,人都可得赦免;但是亵渎圣神的罪,必不得赦免;

32 And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks against the holy Spirit will not be forgiven, either in this age or in the age to come.

凡出言干犯人子的,可得赦免;但出言干犯圣神的,在今世及来世,都不得赦免。”

33 "Either declare 23 the tree good and its fruit is good, or declare the tree rotten and its fruit is rotten, for a tree is known by its fruit.

你们或者说树好,它的果子也好;或者说树坏,它的果子也坏,因为由果子可认出树来。

34 24 You brood of vipers, how can you say good things when you are evil? For from the fullness of the heart the mouth speaks.

毒蛇的种类哪!你们既是恶的,怎能说出善来?因为心里充满什么,口里就说什么。

35 A good person brings forth good out of a store of goodness, but an evil person brings forth evil out of a store of evil.

善人从善库里,取出善来;恶人从恶库里,取出恶来。

36 25 I tell you, on the day of judgment people will render an account for every careless word they speak.

但我告诉你们:人所说的每句废话,在审判之日,都要交账,

37 By your words you will be acquitted, and by your words you will be condemned."

因为凭你的话,要定你为义人;也凭你的话,要定你为罪人。”

38 26 Then some of the scribes and Pharisees said to him, "Teacher, 27 we wish to see a sign from you."

那时,有几个经师和法利塞人对耶稣说:“师傅,我们愿意你显示一个征兆给我们看。”

39 He said to them in reply, "An evil and unfaithful 28 generation seeks a sign, but no sign will be given it except the sign of Jonah the prophet.

他回答他们说:“邪恶淫乱的世代要求征兆,但除了约纳先知的征兆外,必不给它其它的征兆。

40 Just as Jonah was in the belly of the whale three days and three nights, 29 so will the Son of Man be in the heart of the earth three days and three nights.

有如约纳曾在大鱼腹中三天三夜;同样,人子也要在地里三天三夜。

41 30 At the judgment, the men of Nineveh will arise with this generation and condemn it, because they repented at the preaching of Jonah; and there is something greater than Jonah here.

尼尼微人在审判时,将同这一代人起来,定他们的罪,因为尼尼微人因了约纳的宣讲而悔改了;看,这里有一位大于约纳的!

42 At the judgment the queen of the south will arise with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and there is something greater than Solomon here.

南方的女王,在审判时,将同这一代人起来,而定他们的罪,因为她从地极而来,听撒罗满的智慧,看,这里有一位大于撒罗满的!

43 31 "When an unclean spirit goes out of a person it roams through arid regions searching for rest but finds none.

邪魔由人身上出来以后,走遍干旱之地,寻找一个安息之所,却没有寻着;

44 Then it says,‘I will return to my home from which I came.' But upon returning, it finds it empty, swept clean, and put in order.

他于是说:我要回到我出来的那间屋里去。他来到后,见里面空着,打扫干净,装饰整齐,

45 Then it goes and brings back with itself seven other spirits more evil than itself, and they move in and dwell there; and the last condition of that person is worse than the first. Thus it will be with this evil generation."

就去,另外带了七个比他更恶的魔鬼来,进去,住在那里;那人末后的处境就比以前的更坏了。对这邪恶的世代也必是这样。”

46 32 While he was still speaking to the crowds, his mother and his brothers appeared outside, wishing to speak with him.

耶稣还同群众说话的时候,看,他的母亲和他的兄弟,站在外边,想要同他说话。

47 (Someone told him, "Your mother and your brothers are standing outside, asking to speak with you.") 33

有人告诉他说:“看!你的母亲同你的兄弟,站在外边,想要同你说话。”

48 But he said in reply to the one who told him, "Who is my mother? Who are my brothers?"

他却回答那告诉他的人说:“谁是我的母亲?谁是我的兄弟?”

49 And stretching out his hand toward his disciples, he said, "Here are my mother and my brothers.

遂伸出他的手,指着自己的门徒说:“看!我的母亲,我的兄弟!

50 For whoever does the will of my heavenly Father is my brother, and sister, and mother."

不拘谁遵行我在天之父的意旨,他就是我的兄弟、姊妹和母亲。”

Footnotes(注解)

1 [1-14] Matthew here returns to the Marcan order that he left in Matthew 9:18. The two stories depend on Mark 2:23-28; 3:1-6 respectively, and are the only places in either gospel that deal explicitly with Jesus' attitude toward sabbath observance.

2 [1-2] The picking of the heads of grain is here equated with reaping, which was forbidden on the sabbath (Exodus 34:21).

3 [3-4] See 1 Sam 21:2-7. In the Marcan parallel (Mark 2:25-26) the high priest is called Abiathar, although in 1 Sam this action is attributed to Ahimelech. The Old Testament story is not about a violation of the sabbath rest; its pertinence to this dispute is that a violation of the law was permissible because of David's men being without food.

4 [5-6] This and the following argument (Matthew 12:7) are peculiar to Matthew. The temple service seems to be the changing of the showbread on the sabbath (Lev 24:8) and the doubling on the sabbath of the usual daily holocausts (Numbers 28:9-10). The argument is that the law itself requires work that breaks the sabbath rest, because of the higher duty of temple service. If temple duties outweigh the sabbath law, how much more does the presence of Jesus, with his proclamation of the kingdom (something greater than the temple), justify the conduct of his disciples.

5 [7] See the note on Matthew 9:13.

6 [8] The ultimate justification for the disciples' violation of the sabbath rest is that Jesus, the Son of Man, has supreme authority over the law.

Rabbinic tradition later than the gospels allowed relief to be given to a sufferer on the sabbath if life was in danger. This may also have been the view of Jesus' Pharisaic contemporaries. But the case here is not about one in danger of death.

8 [11] Matthew omits the question posed by Jesus in Mark 3:4 and substitutes one about rescuing a sheep on the sabbath, similar to that in Luke 14:5.

9 [14] See Mark 3:6. Here the plan to bring about Jesus' death is attributed to the Pharisees only. This is probably due to the situation of Matthew's church, when the sole opponents were the Pharisees.

10 [15-21] Matthew follows Mark 3:7-12 but summarizes his source in two verses (Matthew 12:15, 16) that pick up the withdrawal, the healings, and the command for silence. To this he adds a fulfillment citation from the first Servant Song (Isaiah 42:1-4) that does not correspond exactly to either the Hebrew or the LXX of that passage. It is the longest Old Testament citation in this gospel, emphasizing the meekness of Jesus, the Servant of the Lord, and foretelling the extension of his mission to the Gentiles.

11 [15] Jesus' knowledge of the Pharisees' plot and his healing all are peculiar to Matthew.

12 [19] The servant's not contending is seen as fulfilled in Jesus' withdrawal from the disputes narrated in Matthew 12:1-14.

13 [21] Except for a minor detail, Matthew here follows the LXX, although the meaning of the Hebrew ("the coastlands will wait for his teaching") is similar.

14 [22-32] For the exorcism, see the note on Matthew 9:32-34. The long discussion combines Marcan and Q material (Mark 3:22-30; Luke 11:19-20, 23; 12:10). Mark 3:20-21 is omitted, with a consequent lessening of the sharpness of Matthew 12:48.

15 [23] See the note on Matthew 9:27.

16 [24] See the note on Matthew 10:25.

17 [25-26] Jesus' first response to the Pharisees' charge is that if it were true, Satan would be destroying his own kingdom.

18 [27] Besides pointing out the absurdity of the charge, Jesus asks how the work of Jewish exorcists (your own people) is to be interpreted. Are they, too, to be charged with collusion with Beelzebul? For an example of Jewish exorcism see Josephus, Antiquities 8,2,5, 42-49.

19 [28] The Q parallel (Luke 11:20) speaks of the "finger" rather than of the "spirit" of God. While the difference is probably due to Matthew's editing, he retains the kingdom of God rather than changing it to his usual "kingdom of heaven." Has come upon you: see Matthew 4:17.

20 [29] A short parable illustrates what Jesus is doing. The strong man is Satan, whom Jesus has tied up and whose house he is plundering. Jewish expectation was that Satan would be chained up in the last days (Rev 20:2); Jesus' exorcisms indicate that those days have begun.

21 [30] This saying, already attached to the preceding verses in Q (see Luke 11:23), warns that there can be no neutrality where Jesus is concerned. Its pertinence in a context where Jesus is addressing not the neutral but the bitterly opposed is not clear. The accusation of scattering, however, does fit the situation. Jesus is the shepherd of God's people (Matthew 2:6), his mission is to the lost sheep of Israel (Matthew 15:24); the Pharisees, who oppose him, are guilty of scattering the sheep.

22 [31] Blasphemy against the Spirit: the sin of attributing to Satan (Matthew 12:24) what is the work of the Spirit of God (Matthew 12:28).

23 [33] Declare: literally, "make." The meaning of this verse is obscure. Possibly it is a challenge to the Pharisees either to declare Jesus and his exorcisms good or both of them bad. A tree is known by its fruit; if the fruit is good, so must the tree be. If the driving out of demons is good, so must its source be.

24 [34] The admission of Jesus' goodness cannot be made by the Pharisees, for they are evil, and the words that proceed from their evil hearts cannot be good.

25 [36-37] If on the day of judgment people will be held accountable for even their careless words, the vicious accusations of the Pharisees will surely lead to their condemnation.

26 [38-42] This section is mainly from Q (see Luke 11:29-32). Mark 8:11-12, which Matthew has followed in Matthew 16:1-4, has a similar demand for a sign. The scribes and Pharisees refuse to accept the exorcisms of Jesus as authentication of his claims and demand a sign that will end all possibility of doubt. Jesus' response is that no such sign will be given. Because his opponents are evil and see him as an agent of Satan, nothing will convince them.

27 [38] Teacher: see the note on Matthew 8:19. In Matthew 16:1 the request is for a sign "from heaven" (Mark 8:11).

28 [39] Unfaithful: literally, "adulterous." The covenant between God and Israel was portrayed as a marriage bond, and unfaithfulness to the covenant as adultery; cf Hosea 2:4-14; Jeremiah 3:6-10.

29 [40] See Jonah 2:1. While in Q the sign was simply Jonah's preaching to the Ninevites (Luke 11:30, 32), Matthew here adds Jonah's sojourn in the belly of the whale for three days and three nights, a prefigurement of Jesus' sojourn in the abode of the dead and, implicitly, of his resurrection.

30 [41-42] The Ninevites who repented (see Jonah 3:1-10) and the queen of the south (i.e., of Sheba; see 1 Kings 10:1-13) were pagans who responded to lesser opportunities than have been offered to Israel in the ministry of Jesus, something greater than Jonah or Solomon. At the final judgment they will condemn the faithless generation that has rejected him.

31 [43-45] Another Q passage; cf Matthew 11:24-26. Jesus' ministry has broken Satan's hold over Israel, but the refusal of this evil generation to accept him will lead to a worse situation than what preceded his coming.

32 [46-50] See Mark 3:31-35. Matthew has omitted Mark 3:20-21 which is taken up in Mark 3:31 (see the note on Matthew 12:22-32), yet the point of the story is the same in both gospels: natural kinship with Jesus counts for nothing; only one who does the will of his heavenly Father belongs to his true family.

33 [47] This verse is omitted in some important textual witnesses, including Codex Sinaiticus (original reading) and Codex Vaticanus.

玛窦福音 Matthew Chapter 13
Matthew
Chapter 13

1 1 On that day, Jesus went out of the house and sat down by the sea.

在那一天,耶稣从家里出来,坐在海边上,

2 Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore.

有许多群众集合到他跟前,他只得上船坐下,群众都站在岸上。

3 And he spoke to them at length in parables, 2 saying: "A sower went out to sow. 3

他就用比喻给他们讲论了许多事,说:“看,有个撒种的出去撒种;

4 And as he sowed, some seed fell on the path, and birds came and ate it up.

他撒种的时候,有的落在路旁,飞鸟来把它吃了。

5 Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep,

有的落在石头地里,那里没有多少土壤,因为所有的土壤不深,即刻发了芽;

6 and when the sun rose it was scorched, and it withered for lack of roots.

但太阳一出来,就被晒焦;又因为没有根,就枯干了。

7 Some seed fell among thorns, and the thorns grew up and choked it.

有的落在荆棘中,荆棘长起来,便把它们窒息了。

8 But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.

有的落在好地里,就结了实:有一百倍的,有六十倍的,有三十倍的。

9 Whoever has ears ought to hear."

有耳的,听吧!”

10 The disciples approached him and said, "Why do you speak to them in parables?"

门徒们前来对他说:“为什么你用比喻对他们讲话?”

11 4 He said to them in reply, "Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted.

耶稣回答他们说:“因为天国的奥妙,是给你们知道,并不是给他们知道。

12 To anyone who has, more will be given 5 and he will grow rich; from anyone who has not, even what he has will be taken away.

因为凡有的,还要给他,使他富足;但是,没有的,连他所有的,也要由他夺去。

13 6 This is why I speak to them in parables, because‘they look but do not see and hear but do not listen or understand.'

为此,我用比喻对他们讲话,是因为他们看,却看不见;听,却听不见,也不了解;

14 Isaiah's prophecy is fulfilled in them, which says:‘You shall indeed hear but not understand you shall indeed look but never see.

这样为他们正应验了依撒依亚先知的预言,说:‘你们听是听,但不了解;看是看,但不明白, ”

15 Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes, lest they see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them.'

因为这百姓的心迟纯了,耳朵难以听见;他们闭了眼睛,免得眼睛看见,耳朵听见,心里了解而转变,而要我医好他们。’

16 7 "But blessed are your eyes, because they see, and your ears, because they hear.

但你们的眼睛有福,因为看得见;你们的耳朵有福,因为听得见。

17 Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.

我实在告诉你们:有许多先知和义人,想看你们所看见的,而没有看到;想听你们所听见的,而没有听到。

18 8 "Hear then the parable of the sower.

“那么,你们听这撒种的比喻吧!

19 The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart.

凡听天国的话,而不了解的,那恶者就来把撒在他心里的夺去;这是指那撒在路旁的。

20 The seed sown on rocky ground is the one who hears the word and receives it at once with joy.

那撒在石头地里的,即是指人听了话,立刻高兴接受;

21 But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away.

但在心里没有根,不能持久,一旦为这话发生了艰难和迫害,就立刻跌倒了。

22 The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.

那撒在荆棘中的,即是指人听了话,却有世俗的焦虑和财富的迷惑,把话蒙往了,结不出果实。

23 But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold."

那撒在好地里的,即是指那听了话而了解的人,他当然结实,有结一百倍的,有结六十倍的,有结三十倍的。”

24 He proposed another parable to them. 9 "The kingdom of heaven may be likened to a man who sowed good seed in his field.

耶稣给他们另设了一个比喻说:“天国好象一个人,在自己田里撒了好种子;

25 While everyone was asleep his enemy came and sowed weeds 10 all through the wheat, and then went off.

但在人睡觉的时候,他的仇人来,在麦子中间撒上莠子,就走了。

26 When the crop grew and bore fruit, the weeds appeared as well.

苗长起来,抽出穗的时候,莠子也显出来了。

27 The slaves of the householder came to him and said,‘Master, did you not sow good seed in your field? Where have the weeds come from?'

家主的仆人,就前来对他说:主人!你不是在你田地里撒了好种子吗?那么从哪里来了莠子?

28 He answered,‘An enemy has done this.' His slaves said to him, 'Do you want us to go and pull them up?'

家主对他们说:这是仇人做的。仆人对他说:那么,你愿我们去把莠子收集起来吗?

29 He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them.

他却说:不,免得你们收集莠子,连麦子也拔了出来。

30 Let them grow together until harvest; 11 then at harvest time I will say to the harvesters, "First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn."'"

让两样一起长到收割的时候好了;在收割时,我要对收割的人说:你们先收集莠子,把莠子捆成捆,好燃烧,把麦子却收入我的仓里。”

31 12 He proposed another parable to them. "The kingdom of heaven is like a mustard seed that a person took and sowed in a field.

耶稣给他们另设一个比喻说:“天国好象一粒芥子,人把它撒在自己的田里。

32 13 It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the 'birds of the sky come and dwell in its branches.'"

它固然是各样种子里最小的,但当它长起来,却比各种蔬菜都大,竟成了树,甚至天上的飞鸟飞来,在它的枝上栖息。”

33 He spoke to them another parable. "The kingdom of heaven is like yeast 14 that a woman took and mixed with three measures of wheat flour until the whole batch was leavened."

他又给他们讲了一个比喻:“天国好象酵母,女人取来藏在三斗面里,直到全部发了酵。”

34 15 All these things Jesus spoke to the crowds in parables. He spoke to them only in parables,

耶稣用比喻给群众讲解了这一切,不用比喻就不给他们讲什么;

35 to fulfill what had been said through the prophet: 16 "I will open my mouth in parables, I will announce what has lain hidden from the foundation (of the world)."

这样应验了先知所说的话:‘我要开口说比喻,要说出由创世以来的隐密事。’

36 Then, dismissing the crowds, 17 he went into the house. His disciples approached him and said, "Explain to us the parable of the weeds in the field."

那时,耶稣离开了群众,来到家里,他的门徒就前来对他说:“请把田间莠子的比喻给我们讲解一下!”

37 18 He said in reply, "He who sows good seed is the Son of Man,

他就回答说:“那撒好种子的,就是人子;

38 the field is the world, 19 the good seed the children of the kingdom. The weeds are the children of the evil one,

田就是世界;好种子,即是天国的子民,莠子即是邪恶的子民;

39 and the enemy who sows them is the devil. The harvest is the end of the age, 20 and the harvesters are angels.

那撒莠子的仇人,即是魔鬼;收获时期,即是今世的终结;收割者即是天使。

40 Just as weeds are collected and burned (up) with fire, so will it be at the end of the age.

就如将莠子收集起来,用火焚烧;在今世终结时也将是如此:

41 The Son of Man will send his angels, and they will collect out of his kingdom 21 all who cause others to sin and all evildoers.

人子要差遣他的天使,由他的国内,将一切使人跌倒的事,及作恶的人收集起来,

42 They will throw them into the fiery furnace, where there will be wailing and grinding of teeth.

扔到火窑里;在那里要有哀号和切齿。

43 22 Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.

那时,义人要在他们父的国里,发光如同太阳。有耳的,听罢!”

44 23 "The kingdom of heaven is like a treasure buried in a field, 24 which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.

“天国好象是藏在地里的宝贝;人找到了,就把它藏起来,高兴地去卖掉他所有的一切,买了那块地。”

45 Again, the kingdom of heaven is like a merchant searching for fine pearls.

“天国又好象一个寻找完美珍珠的商人;

46 When he finds a pearl of great price, he goes and sells all that he has and buys it.

他一找到一颗宝贵的珍珠,就去,卖掉他所有的一切,买了它。”

47 Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind.

“天国又好象撒在海里的网,网罗各种的鱼。

48 When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away.

网一满了,人就拉上岸来,坐下,拣好的,放在器皿里;坏的,扔在外面。

49 Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous

在今世的终结时,也将如此:天使要出去,把恶人由义人中分开,

50 and throw them into the fiery furnace, where there will be wailing and grinding of teeth.

把他们扔在火窑里;在那里要有哀号和切齿。

51 "Do you understand 25 all these things?" They answered, "Yes."

这一切你们都明白了吗?”他们说:“是的”。

52 26 And he replied, "Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old."

他就对他们说:“为此,凡成为天国门徒的经师,就好象一个家主,从他的宝库里,提出新的和旧的东西。”

53 When Jesus finished these parables, he went away from there.

耶稣讲完了这些比喻,就从那里走了。

54 27 He came to his native place and taught the people in their synagogue. They were astonished 28 and said, "Where did this man get such wisdom and mighty deeds?

他来到自己的家乡,在会堂里教训人,以致人们都惊讶说:“这人从那里得了这样的智慧和奇能?

55 Is he not the carpenter's son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas?

这人不是那木匠的儿子?他的母亲不是叫玛利亚,他的弟兄不是叫雅各伯,若瑟,西满和犹达吗?

56 Are not his sisters all with us? Where did this man get all this?"

他的姊妹不是都在我们这里吗?那么他的这一切是从那里来的呢?”

57 And they took offense at him. But Jesus said to them, "A prophet is not without honor except in his native place and in his own house."

他们就对他起了反感。耶稣却对他们说:“先知除了在自己的本乡本家外,没有不受尊敬的。”

58 And he did not work many mighty deeds there because of their lack of faith.

他在那里,因为他们不信,没有多行奇能。

Footnotes(注解)

1 [1-53] The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mark 4:1-35) but has only two of Mark's parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Matthew 10-15), declares the blessedness of those who understand his teaching (Matthew 16-17), explains the parable of the sower (Matthew 18-23) and of the weeds (Matthew 36-43), and ends with a concluding statement to the disciples (Matthew 51-52).

2 [3-8] Since in Palestine sowing often preceded ploughing, much of the seed is scattered on ground that is unsuitable. Yet while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success.

3 [3] In parables: the word "parable" (Greek parabole) is used in the LXX to translate the Hebrew mashal, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament the same breadth of meaning of the word is found, but there it primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Matthew 13:33 the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. If each detail of such a story is given a figurative meaning, the story is an allegory. Those who maintain a sharp distinction between parable and allegory insist that a parable has only one point of comparison, and that while parables were characteristic of Jesus' teaching, to see allegorical details in them is to introduce meanings that go beyond their original intention and even falsify it. However, to exclude any allegorical elements from a parable is an excessively rigid mode of interpretation, now abandoned by many scholars.

4 [11] Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples' understanding and the crowd's obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Matthew 13:13. The mysteries: as in Luke 8:10; Mark 4:11 has "the mystery." The word is used in Daniel 2:18, 19, 27 and in the Qumran literature (1QpHab 7:8; 1QS 3:23; 1QM 3:9) to designate a divine plan or decree affecting the course of history that can be known only when revealed. Knowledge of the mysteries of the kingdom of heaven means recognition that the kingdom has become present in the ministry of Jesus.

5 [12] In the New Testament use of this axiom of practical "wisdom" (see Matthew 25:29; Mark 4:25; Luke 8:18; 19:26), the reference transcends the original level. God gives further understanding to one who accepts the revealed mystery; from the one who does not, he will take it away (note the "theological passive," more will be given, what he has will be taken away).

6 [13] Because "they look . . . or understand': Matthew softens his Marcan source, which states that Jesus speaks in parables so that the crowds may not understand (Mark 4:12), and makes such speaking a punishment given because they have not accepted his previous clear teaching. However, his citation of Isaiah 6:9-10 in Matthew 13:14 supports the harsher Marcan view.

7 [16-17] Unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.

8 [18-23] See Mark 4:14-20; Luke 8:11-15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Matthew 13:19); (2) those who believe for a while but fall away because of persecution (Matthew 13:20-21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Matthew 13:22); (4) those who respond to the word and produce fruit abundantly (Matthew 13:23).

9 [24-30] This parable is peculiar to Matthew. The comparison in Matthew 13:24 does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story. The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance.

10 [25] Weeds: darnel, a poisonous weed that in its first stage of growth resembles wheat.

11 [30] Harvest: a common biblical metaphor for the time of God's judgment; cf Jeremiah 51:33; Joel 3:13; Hosea 6:11.

12 [31-33] See Mark 4:30-32; Luke 13:18-21. The parables of the mustard seed and the yeast illustrate the same point: the amazing contrast between the small beginnings of the kingdom and its marvelous expansion.

13 [32] See Daniel 4:7-9, 17-19 where the birds nesting in the tree represent the people of Nebuchadnezzar's kingdom. See also Ezekiel 17:23; 31:6.

14 [33] Except in this Q parable and in Matthew 16:12, yeast (or "leaven") is, in New Testament usage, a symbol of corruption (see Matthew 16:6, 11-12; Mark 8:15; Luke 12:1; 1 Cor 5:6-8; Gal 5:9). Three measures: an enormous amount, enough to feed a hundred people. The exaggeration of this element of the parable points to the greatness of the kingdom's effect.

15 [34] Only in parables: see Matthew 13:10-15.

16 [35] The prophet: some textual witnesses read "Isaiah the prophet." The quotation is actually from Psalm 78:2; the first line corresponds to the LXX text of the psalm. The psalm's title ascribes it to Asaph, the founder of one of the guilds of temple musicians. He is called "the prophet" (NAB "the seer") in 2 Chron 29:30 but it is doubtful that Matthew averted to that; for him, any Old Testament text that could be seen as fulfilled in Jesus was prophetic.

17 [36] Dismissing the crowds: the return of Jesus to the house marks a break with the crowds, who represent unbelieving Israel. From now on his attention is directed more and more to his disciples and to their instruction. The rest of the discourse is addressed to them alone.

18 [37-43] In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.

19 [38] The field is the world: this presupposes the resurrection of Jesus and the granting to him of "all power in heaven and on earth" (Matthew 28:18).

20 [39] The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20).

21 [41] His kingdom: the kingdom of the Son of Man is distinguished from that of the Father (Matthew 13:43); see 1 Cor 15:24-25. The church is the place where Jesus' kingdom is manifested, but his royal authority embraces the entire world; see the note on Matthew 13:38.

22 [43] See Daniel 12:3.

23 [44-50] The first two of the last three parables of the discourse have the same point. The person who finds a buried treasure and the merchant who finds a pearl of great price sell all that they have to acquire these finds; similarly, the one who understands the supreme value of the kingdom gives up whatever he must to obtain it. The joy with which this is done is made explicit in the first parable, but it may be presumed in the second also. The concluding parable of the fishnet resembles the explanation of the parable of the weeds with its stress upon the final exclusion of evil persons from the kingdom.

24 [44] In the unsettled conditions of Palestine in Jesus' time, it was not unusual to guard valuables by burying them in the ground.

25 [51] Matthew typically speaks of the understanding of the disciples.

26 [52] Since Matthew tends to identify the disciples and the Twelve (see the note on Matthew 10:1), this saying about the Christian scribe cannot be taken as applicable to all who accept the message of Jesus. While the Twelve are in many ways representative of all who believe in him, they are also distinguished from them in certain respects. The church of Matthew has leaders among whom are a group designated as "scribes" (Matthew 23:34). Like the scribes of Israel, they are teachers. It is the Twelve and these their later counterparts to whom this verse applies. The scribe . . . instructed in the kingdom of heaven knows both the teaching of Jesus (the new) and the law and prophets (the old) and provides in his own teaching both the new and the old as interpreted and fulfilled by the new. On the translation head of a household (for the same Greek word translated householder in Matthew 13:27), see the note on Matthew 24:45-51.

27 [13:54-17:27] This section is the narrative part of the fourth book of the gospel.

28 [54] After the Sermon on the Mount the crowds are in admiring astonishment at Jesus' teaching (Matthew 7:28); here the astonishment is of those who take offense at him. Familiarity with his background and family leads them to regard him as pretentious. Matthew modifies his Marcan source (Matthew 6:1-6). Jesus is not the carpenter but the carpenter's son (Matthew 13:55), "and among his own kin" is omitted (Matthew 13:57), he did not work many mighty deeds in face of such unbelief (Matthew 13:58) rather than the Marcan "... he was not able to perform any mighty deed there" (Matthew 6:5), and there is no mention of his amazement at his townspeople's lack of faith.


玛窦福音 Matthew Chapter 14
Matthew
Chapter 14

1 1 2 At that time Herod the tetrarch heard of the reputation of Jesus

那时,分封侯黑落德听到耶稣的名声,

2 and said to his servants, "This man is John the Baptist. He has been raised from the dead; that is why mighty powers are at work in him."

就对他的臣仆说:“这是洗者若翰,他由死者中复活了;为此,这些奇能才在他身上运行。”

3 Now Herod had arrested John, bound (him), and put him in prison on account of Herodias, 3 the wife of his brother Philip,

原来,黑落德为了他兄弟裴理伯的妻子黑落狄亚的原故,逮捕了若翰,把他囚在监里,

4 for John had said to him, "It is not lawful for you to have her."

因为若翰曾给他说:“你不可占有这个女人!”

5 Although he wanted to kill him, he feared the people, for they regarded him as a prophet.

黑落德本有意杀他,但害怕群众,因为他们都以若翰为先知。

6 But at a birthday celebration for Herod, the daughter of Herodias performed a dance before the guests and delighted Herod

到了黑落德的生日,黑落狄亚的女儿,在席间跳舞,中悦了黑落德;

7 so much that he swore to give her whatever she might ask for.

为此,黑落德发誓许下,她无论求什么,都要给她。

8 Prompted by her mother, she said, "Give me here on a platter the head of John the Baptist."

她受了她母亲的唆使后,就说:“请就地把若翰的头放在盘子里给我!”

9 The king was distressed, but because of his oaths and the guests who were present, he ordered that it be given,

王十分忧郁,但为了誓言和同席的人,就下令给她。

10 and he had John beheaded in the prison.

遂差人在监里斩了若翰的头,

11 His head was brought in on a platter and given to the girl, who took it to her mother.

把头放在盘子里拿来,给了女孩;女孩便拿去给了她母亲。

12 His disciples came and took away the corpse and buried him; and they went and told Jesus.

若翰的门徒前来,领了尸身,埋藏了,然后去报告给耶稣。

13 4 When Jesus heard of it, he withdrew in a boat to a deserted place by himself. The crowds heard of this and followed him on foot from their towns.

耶稣一听说这消息,就从那里上船,私下退到荒野地方;群众听说了,就从各城里步行跟了他去。

14 When he disembarked and saw the vast crowd, his heart was moved with pity for them, and he cured their sick.

他一下船,看见一大伙群众,便对他们动了怜悯的心,治好了他们的病人。

15 When it was evening, the disciples approached him and said, "This is a deserted place and it is already late; dismiss the crowds so that they can go to the villages and buy food for themselves."

到了傍晚,门徒到他跟前说:“这地方是荒野,时候已不早了,请你遣散群众罢!叫他们各自到村庄去买食物。”

16 (Jesus) said to them, "There is no need for them to go away; give them some food yourselves."

耶稣却对他们说:“他们不必去,你们给他们吃的罢!”

17 But they said to him, "Five loaves and two fish are all we have here."

门徒对他说:“我们这里什么也没有,只有五个饼和两条鱼。”

18 Then he said, "Bring them here to me,"

耶稣说:“你们给我拿到这里来!”

19 and he ordered the crowds to sit down on the grass. Taking 5 the five loaves and the two fish, and looking up to heaven, he said the blessing, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.

遂又吩咐群众坐在草地上,然后拿起那五个饼和两条鱼,望天祝福了;把饼掰开,递给门徒,门徒再分给群众。

20 They all ate and were satisfied, and they picked up the fragments left over 6 --twelve wicker baskets full.

众人吃了,也都饱了;然后他们把剩余的碎块收了满满十二筐。

21 Those who ate were about five thousand men, not counting women and children.

吃的人数,除了妇女和小孩外,约有五千。

22 7 Then he made the disciples get into the boat and precede him to the other side, while he dismissed the crowds.

耶稣即刻催迫门徒上船,在他以先到对岸去;这其间,他遣散了群众。

23 After doing so, he went up on the mountain by himself to pray. When it was evening he was there alone.

耶稣遣散了群众以后,便私自上山祈祷去了。到了夜晚,他独自一个人在那里。

24 Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it.

船已离岸几里了,受着波浪的颠簸,因为吹的是逆风。

25 During the fourth watch of the night, 8 he came toward them, walking on the sea.

夜间四更时分,耶稣步行海上,朝着他们走来。

26 When the disciples saw him walking on the sea they were terrified. "It is a ghost," they said, and they cried out in fear.

门徒看见他在海上行走,就惊骇说:“是个妖怪。”并且吓得大叫起来。

27 At once (Jesus) spoke to them, "Take courage, it is I; 9 do not be afraid."

耶稣立即向他们说道:“放心!是我。不必害怕!”

28 Peter said to him in reply, "Lord, if it is you, command me to come to you on the water."

伯多禄回答说:“主!如果是你,就叫我在水面上步行到你那里罢!”

29 He said, "Come." Peter got out of the boat and began to walk on the water toward Jesus.

耶稣说:“来罢!”伯多禄遂从船上下来,走在水面上,往耶稣那里去。

30 But when he saw how (strong) the wind was he became frightened; and, beginning to sink, he cried out, "Lord, save me!"

但他一见风势很强,就害怕起来,并开始下沉,遂大叫说:“主,救我罢!”

31 Immediately Jesus stretched out his hand and caught him, and said to him, "O you of little faith, 10 why did you doubt?"

耶稣立刻伸手拉住他,对他说:“小信德的人哪!你为甚么怀疑?”

32 After they got into the boat, the wind died down.

他们一上了船,风就停了。

33 11 Those who were in the boat did him homage, saying, "Truly, you are the Son of God."

船上的人便朝拜他说:“你真是天主子。”

34 After making the crossing, they came to land at Gennesaret.

他们渡到对岸,来到革乃撒勒地方。

35 When the men of that place recognized him, they sent word to all the surrounding country. People brought to him all those who were sick

那地方的人一认出是耶稣,就打发人到周围整个地方,把一切患病的人,都带到耶稣跟前,

36 and begged him that they might touch only the tassel on his cloak, and as many as touched it were healed.

求耶稣让他们只摸摸他的衣边;凡摸着的,就痊愈了。

Footnotes(注解)

1 [1-12] The murder of the Baptist by Herod Antipas prefigures the death of Jesus (see Matthew 17:12). The Marcan source (Mark 6:14-29) is much reduced and in some points changed. In Mark Herod reveres John as a holy man and the desire to kill him is attributed to Herodias (Mark 6:19, 20), whereas here that desire is Herod's from the beginning (Mark 6:5).

2 [1] Herod the tetrarch: Herod Antipas, son of Herod the Great. When the latter died, his territory was divided among three of his surviving sons, Archelaus who received half of it (Matthew 2:23), Herod Antipas who became ruler of Galilee and Perea, and Philip who became ruler of northern Transjordan. Since he received a quarter of his father's domain, Antipas is accurately designated tetrarch ("ruler of a fourth [part]"), although in Matthew 14:9 Matthew repeats the "king" of his Marcan source (Mark 6:26).

3 [3] Herodias was not the wife of Herod's half-brother Philip but of another half-brother, Herod Boethus. The union was prohibited by Lev 18:16; 20:21. According to Josephus (Antiquities 18, 5, 2 #116-19), Herod imprisoned and then executed John because he feared that the Baptist's influence over the people might enable him to lead a rebellion.

4 [13-21] The feeding of the five thousand is the only miracle of Jesus that is recounted in all four gospels. The principal reason for that may be that it was seen as anticipating the Eucharist and the final banquet in the kingdom (Matthew 8:11; 26:29), but it looks not only forward but backward, to the feeding of Israel with manna in the desert at the time of the Exodus (Exodus 16), a miracle that in some contemporary Jewish expectation would be repeated in the messianic age (2 Baruch 29:8). It may also be meant to recall Elisha's feeding a hundred men with small provisions (2 Kings 4:42-44).

5 [19] The taking, saying the blessing, breaking, and giving to the disciples correspond to the actions of Jesus over the bread at the Last Supper (Matthew 26:26). Since they were usual at any Jewish meal, that correspondence does not necessarily indicate a eucharistic reference here. Matthew's silence about Jesus' dividing the fish among the people (Mark 6:41) is perhaps more significant in that regard.

6 [20] The fragments left over: as in Elisha's miracle, food was left over after all had been fed. The word fragments (Greek klasmata) is used, in the singular, of the broken bread of the Eucharist in Didache 9:3-4.

7 [22-33] The disciples, laboring against the turbulent sea, are saved by Jesus. For his power over the waters, see the note on Matthew 8:26. Here that power is expressed also by his walking on the sea (Matthew 14:25; cf Psalm 77:20; Job 9:8). Matthew has inserted into the Marcan story (Mark 6:45-52) material that belongs to his special traditions on Peter (Matthew 14:28-31).

8 [25] The fourth watch of the night: between 3 a.m. and 6 a.m. The Romans divided the twelve hours between 6 p.m. and 6 a.m. into four equal parts called "watches."

9 [27] It is I: see the note on Mark 6:50.

10 [31] You of little faith: see the note on Matthew 6:30. Why did you doubt?: the verb is peculiar to Matthew and occurs elsewhere only in Matthew 28:17.

11 [33] This confession is in striking contrast to the Marcan parallel (Mark 6:51) where the disciples are "completely astounded."
玛窦福音 Matthew Chapter 15
Matthew
Chapter 15

1 1 Then Pharisees and scribes came to Jesus from Jerusalem and said,

那时,有法利塞人和经师,从耶路撒冷来到耶稣跟前说:

2 "Why do your disciples break the tradition of the elders? 2 They do not wash (their) hands when they eat a meal."

“你的门徒为什么违犯先人的传授?他们吃饭时竟不洗手。”

3 He said to them in reply, "And why do you break the commandment of God 3 for the sake of your tradition?

耶稣回答他们说:“你们为什么为了你们的传授,而违犯天主的诫命呢?

4 For God said, ‘Honor your father and your mother,' and ‘Whoever curses father or mother shall die.'

天主曾说过:‘你要孝敬父亲和母亲。’又说过:‘咒骂父亲和母亲的,应处以死刑。’

5 4 But you say,‘Whoever says to father or mother, "Any support you might have had from me is dedicated to God,"

你们却说:谁若对父亲或母亲说:我所能供养你的,已成了献仪;

6 need not honor his father.‘ You have nullified the word of God for the sake of your tradition.

他就不必再孝敬父亲或母亲了。你们就为了你们的传授,废弃了天主的话。

7 Hypocrites, well did Isaiah prophesy about you when he said:

假善人哪!依撒意亚论你们预言的真好,他说:

8 ‘This people honors me with their lips, 5 but their hearts are far from me;

这民族用嘴唇尊敬我,他们的心却是远离我;

9 in vain do they worship me, teaching as doctrines human precepts.'"

他们恭敬我也是假的,因为他们所讲授的教义是人的规律。’”

10 He summoned the crowd and said to them, "Hear and understand.

耶稣便叫过群众来,对他们说:“你们听,且要明白:

11 It is not what enters one's mouth that defiles that person; but what comes out of the mouth is what defiles one."

不是入于口的,使人污秽;而是出于口的,才使人污秽。”

12 Then his disciples approached and said to him, "Do you know that the Pharisees took offense when they heard what you said?"

那时,门徒前来告诉耶稣说:“你知道法利塞人听了这话,起了反感吗?”

13 He said in reply, 6 "Every plant that my heavenly Father has not planted will be uprooted.

耶稣答说:“任何植物,凡不是我天父所种植的,必要连根拔除。

14 Let them alone; they are blind guides (of the blind). If a blind person leads a blind person, both will fall into a pit."

由他们罢!他们是瞎子,且是瞎子的领路人;但若瞎子领瞎子,两人必要掉在坑里。”

15 Then Peter 7 said to him in reply, "Explain (this) parable to us."

伯多禄遂应声对耶稣说:“请你给我们讲解这个比喻罢!”

16 He said to them, "Are even you still without understanding?

耶稣说:“连你们也不明白吗?

17 Do you not realize that everything that enters the mouth passes into the stomach and is expelled into the latrine?

你们不晓得:凡入于口的,先到肚腹内,然后排泄到厕所里去吗?

18 But the things that come out of the mouth come from the heart, and they defile.

但那从口里出来的,都是由心里发出来的,这些才使人污秽,

19 8 For from the heart come evil thoughts, murder, adultery, unchastity, theft, false witness, blasphemy.

因为由心里发出来的是恶念、凶杀、奸淫、邪淫、盗窃、妄证、毁谤。

20 These are what defile a person, but to eat with unwashed hands does not defile."

这些都使人污秽,至于不洗手吃饭,并不能使人污秽。”

21 9 Then Jesus went from that place and withdrew to the region of Tyre and Sidon.

耶稣离开那里,就退往提洛和漆冬一带去了。

22 And behold, a Canaanite woman of that district came and called out, "Have pity on me, Lord, Son of David! My daughter is tormented by a demon."

看,有一个客纳罕妇人,从那地方出来喊说:“主,达味之子,可怜我罢!我的女儿被魔纠缠的好苦啊!”

23 But he did not say a word in answer to her. His disciples came and asked him, "Send her away, for she keeps calling out after us."

耶稣却一句话也不回答她。他的门徒就上前求他说:“打发她走罢!因为她在我们后面不停地喊叫。”

24 10 He said in reply, "I was sent only to the lost sheep of the house of Israel."

耶稣回答说:“我被派遣,只是为了以色列家失迷的羊。”

25 But the woman came and did him homage, saying, "Lord, help me."

那妇人却前来叩拜他说:“主,援助我罢!”

26 He said in reply, "It is not right to take the food of the children 11 and throw it to the dogs."

耶稣回答说:“拿儿女的饼扔给小狗,是不对的。”

27 She said, "Please, Lord, for even the dogs eat the scraps that fall from the table of their masters."

但她说:“是啊!主,可是小狗也吃主人桌子上掉下来的碎屑。”

28 Then Jesus said to her in reply, "O woman, great is your faith! 12 Let it be done for you as you wish." And her daughter was healed from that hour.

耶稣回答她说:“啊!妇人,你的信德真大,就如你所愿望的,给你成就罢!”从那时刻起,她的女儿就痊愈了。

29 Moving on from there Jesus walked by the Sea of Galilee, went up on the mountain, and sat down there.

耶稣离开了那里,来到加里肋亚海岸,上了山坐在那里。

30 Great crowds came to him, having with them the lame, the blind, the deformed, the mute, and many others. They placed them at his feet, and he cured them.

于是有许多群众带着瘸子、残废、瞎子、哑吧、和许多其它的病人来到耶稣跟前,把他们放在他的足前,他便治好了他们;

31 The crowds were amazed when they saw the mute speaking, the deformed made whole, the lame walking, and the blind able to see, and they glorified the God of Israel.

致使群众见到哑吧说话,残废康复,瘸子行走,瞎子看见,都大为惊奇,颂扬以色列的天主。

32 13 Jesus summoned his disciples and said, "My heart is moved with pity for the crowd, for they have been with me now for three days and have nothing to eat. I do not want to send them away hungry, for fear they may collapse on the way."

耶稣将自己的门徒召来说:“我很怜悯这群众,因为他们同我在一起已经三天,也没有什么可吃的;我不愿遣散他们空着肚子回去,怕他们在路上晕倒。”

33 The disciples said to him, "Where could we ever get enough bread in this deserted place to satisfy such a crowd?"

门徒对他说:“在荒野里我们从那里得这么多的饼,使这么多的群众吃饱呢?”

34 Jesus said to them, "How many loaves do you have?" "Seven," they replied, "and a few fish."

耶稣对他们说:“你们有多少饼?”他们说:“七个,还有几条小鱼。”

35 He ordered the crowd to sit down on the ground.

耶稣就吩咐群众坐在地上,

36 Then he took the seven loaves and the fish, gave thanks, 14 broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.

拿起那七个饼和鱼来,祝谢了,掰开,递给门徒;门徒再分给群众。

37 They all ate and were satisfied. They picked up the fragments left over--seven baskets full.

众人都吃了,也都饱了,把剩下的碎块收集了满满七篮子。

38 Those who ate were four thousand men, not counting women and children.

吃的人数,除妇女和孩子外,约有四千人。

39 And when he had dismissed the crowds, he got into the boat and came to the district of Magadan.

耶稣遣散了群众,就上船,来到玛加丹境内。

Footnotes(注解)

1 [1-20] This dispute begins with the question of the Pharisees and scribes why Jesus' disciples are breaking the tradition of the elders about washing one's hands before eating (Matthew 15:2). Jesus' counterquestion accuses his opponents of breaking the commandment of God for the sake of their tradition (Matthew 15:3) and illustrates this by their interpretation of the commandment of the Decalogue concerning parents (Matthew 15:4-6). Denouncing them as hypocrites, he applies to them a derogatory prophecy of Isaiah (Matthew 15:7-8). Then with a wider audience (the crowd, Matthew 15:10) he goes beyond the violation of tradition with which the dispute has started. The parable (Matthew 15:11) is an attack on the Mosaic law concerning clean and unclean foods, similar to those antitheses that abrogate the law (Matthew 5:31-32, 33-34, 38-39). After a warning to his disciples not to follow the moral guidance of the Pharisees (Matthew 15:13-14), he explains the parable (Matthew 15:15) to them, saying that defilement comes not from what enters the mouth (Matthew 15:17) but from the evil thoughts and deeds that rise from within, from the heart (Matthew 15:18-20). The last verse returns to the starting point of the dispute (eating with unwashed hands). Because of Matthew's omission of Mark 7:19b, some scholars think that Matthew has weakened the Marcan repudiation of the Mosaic food laws. But that half verse is ambiguous in the Greek, which may be the reason for its omission here.

2 [2] The tradition of the elders: see the note on Mark 7:5. The purpose of the handwashing was to remove defilement caused by contact with what was ritually unclean.

3 [3-4] For the commandment see Exodus 20:12; Deut 5:16); 21:17. The honoring of one's parents had to do with supporting them in their needs.

4 [5] See the note on Mark 7:11.

5 [8] The text of Isaiah 29:13 is quoted approximately according to the Septuagint.

6 [13-14] Jesus leads his disciples away from the teaching authority of the Pharisees.

7 [15] Matthew specifies Peter as the questioner, unlike Mark 7:17. Given his tendency to present the disciples as more understanding than in his Marcan source, it is noteworthy that here he retains the Marcan rebuke, although in a slightly milder form. This may be due to his wish to correct the Jewish Christians within his church who still held to the food laws and thus separated themselves from Gentile Christians who did not observe them.

8 [19] The Marcan list of thirteen things that defile (Matthew 7:21-22) is here reduced to seven that partially cover the content of the Decalogue. Matthew 15:21-28: See the note on Matthew 8:5-13.

9 [21-28] See the note on Matthew 8:5-13.

10 [24] See the note on Matthew 10:5-6.

11 [26] The children: the people of Israel. Dogs: see the note on Matthew 7:6.

12 [28] As in the case of the cure of the centurion's servant (Matthew 8:10), Matthew ascribes Jesus' granting the request to the woman's great faith, a point not made equally explicit in the Marcan parallel (Matthew 7:24-30).

13 [32-39] Most probably this story is a doublet of that of the feeding of the five thousand (Matthew 14:13-21). It differs from it notably only in that Jesus takes the initiative, not the disciples (Matthew 15:32), and in the numbers: the crowd has been with Jesus three days (Matthew 15:32), seven loaves are multiplied (Matthew 15:36), seven baskets of fragments remain after the feeding (Matthew 15:37), and four thousand men are fed (Matthew 15:38).

14 [36] Gave thanks: see Matthew 14:19, "said the blessing." There is no difference in meaning. The thanksgiving was a blessing of God for his benefits.

玛窦福音 Matthew Chapter 16
Matthew
Chapter 16

1 1 The Pharisees and Sadducees came and, to test him, asked him to show them a sign from heaven.

法利塞人和撒杜塞人,为试探耶稣,前来求他给他们显一个来自天上的征兆。

2 2 He said to them in reply,"(In the evening you say, 'Tomorrow will be fair, for the sky is red';

耶稣回答他们说:“到了晚上,你们说:天色发红,必要放晴。

3 and, in the morning, 'Today will be stormy, for the sky is red and threatening.' You know how to judge the appearance of the sky, but you cannot judge the signs of the times.)

早上,天色又红又黑,你们说:今日必有风雨;你们知道辨别天象,却不能辨别时期的征兆。

4 An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah." 3 Then he left them and went away.

邪恶淫乱的世代要求征兆,但除了约纳先知的征兆外,必不给它其他的征兆。”耶稣遂离开他们走了。

5 In coming to the other side of the sea, 4 the disciples had forgotten to bring bread.

门徒往对岸去的时候,忘了带饼;

6 Jesus said to them,"Look out, and beware of the leaven 5 of the Pharisees and Sadducees."

耶稣就对他们说:“你们应当谨慎防备法利塞人和撒杜塞人的酵母。”

7 6 They concluded among themselves, saying,"It is because we have brought no bread."

他们便彼此议论说:“因为我们没有带饼罢!”

8 When Jesus became aware of this he said,"You of little faith, why do you conclude among yourselves that it is because you have no bread?

耶稣知道了就说:“小信德的人!你们为什么竟彼此议论你们没有带饼呢?

9 Do you not yet understand, and do you not remember the five loaves for the five thousand, and how many wicker baskets you took up?

你们还不明白吗?你们不记得五个饼分给五千人,你们收拾了几筐?

10 Or the seven loaves for the four thousand, and how many baskets you took up?

七个饼分给四千人,你们又收拾了几篮?

11 How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees."

怎么你们不明白,我不是指着饼向你们说的呢?你们应当防备法利塞人和撒杜塞人的酵母!”

12 Then they understood 7 that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

他们这才明白耶稣不是说防备饼的酵母,而是说防备法利塞人和撒杜塞人的教训。

13 8 When Jesus went into the region of Caesarea Philippi 9 he asked his disciples,"Who do people say that the Son of Man is?"

耶稣来到了裴理伯的凯撒勒雅境内,就问门徒说:“人们说人子是谁?”

14 They replied,"Some say John the Baptist, 10 others Elijah, still others Jeremiah or one of the prophets."

他们说:“有人说是洗者若翰;有人说是厄里亚;也有人说是耶肋米亚,或先知中的一位。”

15 He said to them,"But who do you say that I am?"

耶稣对他们说:“你们说我是谁?”

16 11 Simon Peter said in reply,"You are the Messiah, the Son of the living God."

西满伯多禄回答说:“你是默西亚,永生天主之主。”

17 Jesus said to him in reply,"Blessed are you, Simon son of Jonah. For flesh and blood 12 has not revealed this to you, but my heavenly Father.

耶稣回答他说:“约纳的儿子西满,你是有福的,因为不是肉和血启示了你,而是我在天之父。

18 And so I say to you, you are Peter, and upon this rock I will build my church, 13 and the gates of the netherworld shall not prevail against it.

我再给你说:你是伯多禄(磐石),在这磐石上,我要建立我的教会,阴间的门决不能战胜她。

19 I will give you the keys to the kingdom of heaven. 14 Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven."

我要将天国的钥匙交给你:凡你在地上所束缚的,在天上也要被束缚;凡你在地上所释放的,在天上也要被释放。”

20 15 Then he strictly ordered his disciples to tell no one that he was the Messiah.

他遂即严禁门徒,不要对任何人说他是默西亚。



21 16 From that time on, Jesus began to show his disciples that he 17 must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.

从那时起,耶稣就开始向门徒说明:他必须上耶路撒冷去,要由长老、司祭长和经师们受到许多痛苦,并将被杀,但第三天要复活。

22 18 Then Peter took him aside and began to rebuke him,"God forbid, Lord! No such thing shall ever happen to you."

伯多禄便拉耶稣到一边,谏责他说:“主,千万不可!这事绝不会临到你身上!”

23 He turned and said to Peter,"Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do."

耶稣转身对伯多禄说:“撒殚,退到我后面去!你是我的绊脚石,因为你所体会的,不是天主的事,而是人的事。”

24 19 Then Jesus said to his disciples,"Whoever wishes to come after me must deny himself, 20 take up his cross, and follow me.

于是,耶稣对门徒说:“谁若愿意跟随我,该弃绝自己,背着自己的十字架来跟随我,

25 For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. 21

因为谁若愿意救自己的性命,必要丧失性命;但谁若为我的原故,丧失自己的性命,必要获得性命。

26 What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life?

人纵然赚得了全世界,却赔上了自己的灵魂,为他有什么益处?或者,人还能拿什么作为自己灵魂的代价?

27 22 For the Son of Man will come with his angels in his Father's glory, and then he will repay everyone according to his conduct.

因为将来人子要在他父的光荣中同他的天使降来,那时,他要按照每人的行为予以赏报。

28 23 Amen, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom."

我实在告诉你们:站在这里的人中,就有些人在未尝到死味以前,必要看见人子来到自己的国内。”

Footnotes(注解)

1 [1] A sign from heaven: see the note on Matthew 12:38-42.

2 [2-3] The answer of Jesus in these verses is omitted in many important textual witnesses, and it is very uncertain that it is an original part of this gospel. It resembles Luke 12:54-56 and may have been inserted from there. It rebukes the Pharisees and Sadducees who are able to read indications of coming weather but not the indications of the coming kingdom in the signs that Jesus does offer, his mighty deeds and teaching.

3 [4] See the notes on Matthew 12:39, 40.

4 [5-12] Jesus' warning his disciples against the teaching of the Pharisees and Sadducees comes immediately before his promise to confer on Peter the authority to bind and to loose on earth (Matthew 16:19), an authority that will be confirmed in heaven. Such authority most probably has to do, at least in part, with teaching. The rejection of the teaching authority of the Pharisees (see also Matthew 12:12-14) prepares for a new one derived from Jesus.

5 [6] Leaven: see the note on Matthew 13:33. Sadducees: Matthew's Marcan source speaks rather of"the leaven of Herod" (Matthew 8:15).

6 [7-11] The disciples, men of little faith, misunderstand Jesus' metaphorical use of leaven, forgetting that, as the feeding of the crowds shows, he is not at a loss to provide them with bread.

7 [12] After his rebuke, the disciples understand that by leaven he meant the corrupting influence of the teaching of the Pharisees and Sadducees. The evangelist probably understands this teaching as common to both groups. Since at the time of Jesus' ministry the two differed widely on points of teaching, e.g., the resurrection of the dead, and at the time of the evangelist the Sadducee party was no longer a force in Judaism, the supposed common teaching fits neither period. The disciples' eventual understanding of Jesus' warning contrasts with their continuing obtuseness in the Marcan parallel (Matthew 8:14-21).

8 [13-20] The Marcan confession of Jesus as Messiah, made by Peter as spokesman for the other disciples (Mark 8:27-29; cf also Luke 9:18-20), is modified significantly here. The confession is of Jesus both as Messiah and as Son of the living God (Matthew 16:16). Jesus' response, drawn principally from material peculiar to Matthew, attributes the confession to a divine revelation granted to Peter alone (Matthew 16:17) and makes him the rock on which Jesus will build his church (Matthew 16:18) and the disciple whose authority in the church on earth will be confirmed in heaven, i.e., by God (Matthew 16:19).

9 [13] Caesarea Philippi: situated about twenty miles north of the Sea of Galilee in the territory ruled by Philip, a son of Herod the Great, tetrarch from 4 B.C. until his death in A.D. 34 (see the note on Matthew 14:1). He rebuilt the town of Paneas, naming it Caesarea in honor of the emperor, and Philippi ("of Philip") to distinguish it from the seaport in Samaria that was also called Caesarea. Who do people say that the Son of Man is?: although the question differs from the Marcan parallel (Mark 8:27:"Who . . . that I am?"), the meaning is the same, for Jesus here refers to himself as the Son of Man (cf Matthew 16:15).

10 [14] John the Baptist: see Matthew 14:2. Elijah: cf Malachi 3:23-24; Sirach 48:10; and see the note on Matthew 3:4. Jeremiah: an addition of Matthew to the Marcan source.

11 [16] The Son of the living God: see Matthew 2:15; 3:17. The addition of this exalted title to the Marcan confession eliminates whatever ambiguity was attached to the title Messiah. This, among other things, supports the view proposed by many scholars that Matthew has here combined his source's confession with a post-resurrectional confession of faith in Jesus as Son of the living God that belonged to the appearance of the risen Jesus to Peter; cf 1 Cor 15:5; Luke 24:34.

12 [17] Flesh and blood: a Semitic expression for human beings, especially in their weakness. Has not revealed this . . . but my heavenly Father: that Peter's faith is spoken of as coming not through human means but through a revelation from God is similar to Paul's description of his recognition of who Jesus was; see Gal 1:15-16,". . . when he [God] . . . was pleased to reveal his Son to me. . . ."

13 [18] You are Peter, and upon this rock I will build my church: the Aramaic word kepa - meaning rock and transliterated into Greek as Kephas is the name by which Peter is called in the Pauline letters (1 Cor 1:12; 3:22; 9:5; 15:4; Gal 1:18; 2:9, 11, 14) except in Gal 2:7-8 ("Peter"). It is translated as Petros ("Peter") in John 1:42. The presumed original Aramaic of Jesus' statement would have been, in English,"You are the Rock (Kepa) and upon this rock (kepa) I will build my church." The Greek text probably means the same, for the difference in gender between the masculine noun petros, the disciple's new name, and the feminine noun petra (rock) may be due simply to the unsuitability of using a feminine noun as the proper name of a male. Although the two words were generally used with slightly different nuances, they were also used interchangeably with the same meaning,"rock." Church: this word (Greek ekklesia) occurs in the gospels only here and in Matthew 18:17 (twice). There are several possibilities for an Aramaic original. Jesus' church means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hades, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.

14 [19] The keys to the kingdom of heaven: the image of the keys is probably drawn from Isaiah 22:15-25 where Eliakim, who succeeds Shebnah as master of the palace, is given"the key of the house of David," which he authoritatively"opens" and"shuts" (Isaiah 22:22). Whatever you bind . . . loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In Matthew 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter's exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.

15 [20] Cf Mark 8:30. Matthew makes explicit that the prohibition has to do with speaking of Jesus as the Messiah; see the note on Mark 8:27-30.

16 [21-23] This first prediction of the passion follows Mark 8:31-33 in the main and serves as a corrective to an understanding of Jesus' messiahship as solely one of glory and triumph. By his addition of from that time on (Matthew 16:21) Matthew has emphasized that Jesus' revelation of his coming suffering and death marks a new phase of the gospel. Neither this nor the two later passion predictions (Matthew 17:22-23; 20:17-19) can be taken as sayings that, as they stand, go back to Jesus himself. However, it is probable that he foresaw that his mission would entail suffering and perhaps death, but was confident that he would ultimately be vindicated by God (see Matthew 26:29).

17 [21] He: the Marcan parallel (Mark 8:31) has"the Son of Man." Since Matthew has already designated Jesus by that title (13), its omission here is not significant. The Matthean prediction is equally about the sufferings of the Son of Man. Must: this necessity is part of the tradition of all the synoptics; cf Mark 8:31; Luke 9:21. The elders, the chief priests, and the scribes: see the note on Mark 8:31. On the third day: so also Luke 9:22, against the Marcan"after three days" (Mark 8:31). Matthew's formulation is, in the Greek, almost identical with the pre-Pauline fragment of the kerygma in 1 Cor 15:4 and also with Hosea 6:2 which many take to be the Old Testament background to the confession that Jesus was raised on the third day. Josephus uses"after three days" and"on the third day" interchangeably (Antiquities 7, 11, 6 #280-81; 8, 8, 1-2 #214, 218) and there is probably no difference in meaning between the two phrases.

18 [22-23] Peter's refusal to accept Jesus' predicted suffering and death is seen as a satanic attempt to deflect Jesus from his God-appointed course, and the disciple is addressed in terms that recall Jesus' dismissal of the devil in the temptation account (Matthew 4:10:"Get away, Satan!"). Peter's satanic purpose is emphasized by Matthew's addition to the Marcan source of the words You are an obstacle to me.

19 [24-28] A readiness to follow Jesus even to giving up one's life for him is the condition for true discipleship; this will be repaid by him at the final judgment.

20 [24] Deny himself: to deny someone is to disown him (see Matthew 10:33; 26:34-35) and to deny oneself is to disown oneself as the center of one's existence.

21 [25] See the notes on Matthew 10:38, 39.

22 [27] The parousia and final judgment are described in Matthew 25:31 in terms almost identical with these.

23 [28] Coming in his kingdom: since the kingdom of the Son of Man has been described as"the world" and Jesus' sovereignty precedes his final coming in glory (Matthew 13:38, 41), the coming in this verse is not the parousia as in the preceding but the manifestation of Jesus' rule after his resurrection; see the notes on Matthew 13:38, 41.


玛窦福音 Matthew Chapter 17
Matthew
Chapter 17

1 1 2 After six days Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves.

六天以后,耶稣带着伯多禄,雅各伯和他的兄弟若望,单独带领他们上了一座高山,

2 3 And he was transfigured before them; his face shone like the sun and his clothes became white as light.

在他们面前变了容貌:发光有如太阳,他的衣服洁白如光。

3 4 And behold, Moses and Elijah appeared to them, conversing with him.

忽然,梅瑟和厄里亚也显现给他们,正在同耶稣谈论。

4 Then Peter said to Jesus in reply, "Lord, it is good that we are here. If you wish, I will make three tents 5 here, one for you, one for Moses, and one for Elijah."

伯多禄就开口对耶稣说:"主啊!我们在这里真好!你若愿意,我就在这里张搭三个帐棚:一个为你,一个为梅瑟,一个为厄里亚。"

5 While he was still speaking, behold, a bright cloud cast a shadow over them, 6 then from the cloud came a voice that said, "This is my beloved Son, with whom I am well pleased; listen to him."

他还在说话的时候,忽有一片光耀的云彩遮蔽了他们,并且云中有声音说:"这是我的爱子,我所喜悦的,你们要听从他!"

6 7 When the disciples heard this, they fell prostrate and were very much afraid.

门徒听了,就俯伏在地,非常害怕。

7 But Jesus came and touched them, saying, "Rise, and do not be afraid."

耶稣遂前来,抚摩他们说:"起来,不要害怕!"

8 And when the disciples raised their eyes, they saw no one else but Jesus alone.

他们举目一看,任谁都不见了,只有耶稣独自一人。

9 8 As they were coming down from the mountain, Jesus charged them, "Do not tell the vision 9 to anyone until the Son of Man has been raised from the dead."

他们从山上下来的时候,耶稣嘱咐他们说:"非等人子由死者中复活,你们不要将所见的告诉任何人。"

10 10 Then the disciples asked him, "Why do the scribes say that Elijah must come first?"

门徒便问耶稣说:"那么,为什么经师说:厄里亚应该先来呢?"

11 He said in reply, 11 "Elijah will indeed come and restore all things;

耶稣回答说:"厄里亚的确要来,且要重整一切;

12 but I tell you that Elijah has already come, and they did not recognize him but did to him whatever they pleased. So also will the Son of Man suffer at their hands."

但我告诉你们:厄里亚已经来了,人们却不认识他,反而任意待了他;照样,人子也要受他们的磨难。"

13 12 Then the disciples understood that he was speaking to them of John the Baptist.

门徒这才明白耶稣给他们所说的,是指的洗者若翰。

14 13 When they came to the crowd a man approached, knelt down before him,

当他们来到群众那里时,有一个人来到耶稣跟前,跪下,

15 and said, "Lord, have pity on my son, for he is a lunatic 14 and suffers severely; often he falls into fire, and often into water.

说:"主啊,可怜我的儿子罢!他患癫痫病很苦,屡次跌在火中,又屡次跌在水里。

16 I brought him to your disciples, but they could not cure him."

我把他带到你的门徒跟前,他们却不能治好他。"

17 Jesus said in reply, "O faithless and perverse 15 generation, how long will I be with you? How long will I endure you? Bring him here to me."

耶稣回答说:"哎!无信败坏的世代,我同你们在一起要到几时呢?我容忍你们要到几时呢?把他给我带到这里来!"

18 Jesus rebuked him and the demon came out of him, 16 and from that hour the boy was cured.

耶稣遂叱责魔鬼,魔鬼就从孩子身上出去了;从那时刻,孩子就好了。

19 Then the disciples approached Jesus in private and said, "Why could we not drive it out?"

以后,门徒前来私下对耶稣说:"为什么我们不能逐出这魔鬼呢?"

20 17 He said to them, "Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move. Nothing will be impossible for you."

耶稣对他们说:"由于你们缺少信德;我实在告诉你们:假如你们有像芥子那么大的信德,你们向这座山说:从这边移到那边去!它必会移过去的;为你们没有不可能的事。

21 But this kind does not come out except by prayer and fasting 18

‘但这类魔鬼非用祈祷和禁食,是不能赶出去的。’

22 19 As they were gathering in Galilee, Jesus said to them, "The Son of Man is to be handed over to men,

当耶稣同门徒在加里肋亚周游时,耶稣对他们说:"人子将被交于人们手中。

23 and they will kill him, and he will be raised on the third day." And they were overwhelmed with grief.

他们要杀害他,第三天他必要复活。"门徒就非常忧郁。

24 20 When they came to Capernaum, the collectors of the temple tax 21 approached Peter and said, "Doesn't your teacher pay the temple tax?"

他们来到葛法翁时,收殿税的人来到伯多禄跟前说:"你们的师傅不纳殿税吗?"

25 "Yes," he said. 22 When he came into the house, before he had time to speak, Jesus asked him, "What is your opinion, Simon? From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners?"

伯多禄说:“自然纳的。”他一进到屋里,耶稣就先对他说:“西满!你以为怎样?地上的君王向谁征收关税或丁税呢?向自己的儿子,或是向外人?”

26 23 When he said, "From foreigners," Jesus said to him, "Then the subjects are exempt.

伯多禄说:“向外人。”耶稣对他说:“所以儿子是免税的了。

27 But that we may not offend them, 24 go to the sea, drop in a hook, and take the first fish that comes up. Open its mouth and you will find a coin worth twice the temple tax. Give that to them for me and for you."

但是,为避免使他们疑怪,你往海边去垂钓,拿钓上来的第一条鱼,开了它的口,就会找到一块“斯塔特。”拿去交给他们,当作我和你的殿税。”

Footnotes(注解)

1 [1-8] The account of the transfiguration confirms that Jesus is the Son of God (Matthew 17:5) and points to fulfillment of the prediction that he will come in his Father's glory at the end of the age (Matthew 16:27). It has been explained by some as a resurrection appearance retrojected into the time of Jesus' ministry, but that is not probable since the account lacks many of the usual elements of the resurrection-appearance narratives. It draws upon motifs from the Old Testament and noncanonical Jewish apocalyptic literature that express the presence of the heavenly and the divine, e.g., brilliant light, white garments, and the overshadowing cloud.

2 [1] These three disciples are also taken apart from the others by Jesus in Gethsemane (Matthew 26:37). A high mountain: this has been identified with Tabor or Hermon, but probably no specific mountain was intended by the evangelist or by his Marcan source (Matthew 9:2). Its meaning is theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (Exodus 24:12-18) and to Elijah at the same place (1 Kings 19:8-18; Horeb = Sinai).

3 [2] His face shone like the sun: this is a Matthean addition; cf Daniel 10:6. His clothes became white as light: cf Daniel 7:9 where the clothing of God appears "snow bright." For the white garments of other heavenly beings, see Rev 4:4; 7:9; 19:14.

4 [3] See the note on Mark 9:5.

5 [4] Three tents: the booths in which the Israelites lived during the feast of Tabernacles (cf John 7:2) were meant to recall their ancestors' dwelling in booths during the journey from Egypt to the promised land (Lev 23:39-42). The same Greek word, skene, here translated tents, is used in the LXX for the booths of that feast, and some scholars have suggested that there is an allusion here to that liturgical custom.

6 [5] Cloud cast a shadow over them: see the note on Mark 9:7. This is my beloved Son . . . listen to him: cf Matthew 3:17. The voice repeats the baptismal proclamation about Jesus, with the addition of the command listen to him. The latter is a reference to Deut 18:15 in which the Israelites are commanded to listen to the prophet like Moses whom God will raise up for them. The command to listen to Jesus is general, but in this context it probably applies particularly to the preceding predictions of his passion and resurrection (Matthew 16:21) and of his coming (Matthew 16:27, 28).

7 [6-7] A Matthean addition; cf Daniel 10:9-10, 18-19.

8 [9] In response to the disciples' question about the expected return of Elijah, Jesus interprets the mission of the Baptist as the fulfillment of that expectation. But that was not suspected by those who opposed and finally killed him, and Jesus predicts a similar fate for himself.

9 [9] The vision: Matthew alone uses this word to describe the transfiguration. Until the Son of Man has been raised from the dead: only in the light of Jesus' resurrection can the meaning of his life and mission be truly understood; until then no testimony to the vision will lead people to faith. Matthew 17:9-13

10 [10] See the notes on Matthew 3:4; 16:14.

11 [11-12] The preceding question and this answer may reflect later controversy with Jews who objected to the Christian claims for Jesus that Elijah had not yet come.

12 [13] See Matthew 11:14.

13 [14-20] Matthew has greatly shortened the Marcan story (Matthew 9:14-29). Leaving aside several details of the boy's illness, he concentrates on the need for faith, not so much on the part of the boy's father (as does Mark, for Matthew omits Mark 9:22b-24) but on that of his own disciples whose inability to drive out the demon is ascribed to their little faith (Matthew 17:20).

14 [15] A lunatic: this description of the boy is peculiar to Matthew. The word occurs in the New Testament only here and in Matthew 4:24 and means one affected or struck by the moon. The symptoms of the boy's illness point to epilepsy, and attacks of this were thought to be caused by phases of the moon.

15 [17] Faithless and perverse: so Matthew and Luke (Matthew 9:41) against Mark's faithless (Matthew 9:19). The Greek word here translated perverse is the same as that in Deut 32:5 LXX, where Moses speaks to his people. There is a problem in knowing to whom the reproach is addressed. Since the Matthean Jesus normally chides his disciples for their little faith (as in Matthew 17:20), it would appear that the charge of lack of faith could not be made against them and that the reproach is addressed to unbelievers among the Jews. However in Matthew 17:20b (if you have faith the size of a mustard seed), which is certainly addressed to the disciples, they appear to have not even the smallest faith; if they had, they would have been able to cure the boy. In the light of Matthew 17:20b the reproach of Matthew 17:17 could have applied to the disciples. There seems to be an inconsistency between the charge of little faith in Matthew 17:20a and that of not even a little in Matthew 17:20b.

16 [18] The demon came out of him: not until this verse does Matthew indicate that the boy's illness is a case of demoniacal possession.

17 [20] The entire verse is an addition of Matthew who (according to the better attested text) omits the reason given for the disciples' inability in Mark 9:29. Little faith: see the note on Matthew 6, 30. Faith the size of a mustard seed . . . and it will move: a combination of a Q saying (cf Luke 17:6) with a Marcan saying (cf Mark 11:23).

18 [21] Some manuscripts add, "But this kind does not come out except by prayer and fasting"; this is a variant of the better reading of Mark 9:29.

19 [22-23] The second passion prediction (cf Matthew 16:21-23) is the least detailed of the three and may be the earliest. In the Marcan parallel the disciples do not understand (Matthew 9:32); here they understand and are overwhelmed with grief at the prospect of Jesus' death (Matthew 17:23).

20 [24-27] Like Matthew 14:28-31 and Matthew 16:16b-19, this episode comes from Matthew's special material on Peter. Although the question of the collectors concerns Jesus' payment of the temple tax, it is put to Peter. It is he who receives instruction from Jesus about freedom from the obligation of payment and yet why it should be made. The means of doing so is provided miraculously. The pericope deals with a problem of Matthew's church, whether its members should pay the temple tax, and the answer is given through a word of Jesus conveyed to Peter. Some scholars see here an example of the teaching authority of Peter exercised in the name of Jesus (see Matthew 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group.

21 [24] The temple tax: before the destruction of the Jerusalem temple in A.D. 70 every male Jew above nineteen years of age was obliged to make an annual contribution to its upkeep (cf Exodus 30:11-16; Nehemiah 10:33). After the destruction the Romans imposed upon Jews the obligation of paying that tax for the temple of Jupiter Capitolinus. There is disagreement about which period the story deals with.

22 [25] From their subjects or from foreigners?: the Greek word here translated subjects literally means "sons."

23 [26] Then the subjects are exempt: just as subjects are not bound by laws applying to foreigners, neither are Jesus and his disciples, who belong to the kingdom of heaven, bound by the duty of paying the temple tax imposed on those who are not of the kingdom. If the Greek is translated "sons," the freedom of Jesus, the Son of God, and of his disciples, children ("sons") of the kingdom (cf Matthew 13:38), is even more clear.

24 [27] That we may not offend them: though they are exempt (Matthew 17:26), Jesus and his disciples are to avoid giving offense; therefore the tax is to be paid. A coin worth twice the temple tax: literally, "a stater," a Greek coin worth two double drachmas. Two double drachmas were equal to the Jewish shekel and the tax was a half-shekel. For me and for you: not only Jesus but Peter pays the tax, and this example serves as a standard for the conduct of all the disciples.

玛窦福音 Matthew Chapter 18
Matthew
Chapter 18

1 1 At that time the disciples 2 approached Jesus and said, "Who is the greatest in the kingdom of heaven?"

就在那时刻,门徒来到耶稣跟前说:“在天国里究竟谁是最大的?”

2 He called a child over, placed it in their midst,

耶稣就叫一个小孩来,使他站在他们中间,

3 and said, "Amen, I say to you, unless you turn and become like children, 3 you will not enter the kingdom of heaven.

说:“我实在告诉你们:你们若不变成如同小孩一样,你们决不能进天国。

4 Whoever humbles himself like this child is the greatest in the kingdom of heaven.

所以,谁若自谦自卑如同这一个小孩,这人就是天国中最大的。”

5 4 And whoever receives one child such as this in my name receives me.

“无论谁因我的名字,收留一个这样的小孩,就是收留我;

6 "Whoever causes one of these little ones 5 who believe in me to sin, it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea.

但无论谁,使这些信我的小孩子中的一个跌倒,倒不如拿一块驴拉的磨石,系在他的颈上,沉在海的深处更好。

7 6 Woe to the world because of things that cause sin! Such things must come, but woe to the one through whom they come!

世界因了恶表是有祸的,恶表固然免不了要来,但立恶表的那人是有祸的。

8 If your hand or foot causes you to sin, 7 cut it off and throw it away. It is better for you to enter into life maimed or crippled than with two hands or two feet to be thrown into eternal fire.

为此,倘若你的手,或你的脚使你跌倒,砍下它来,从你身上扔掉,为你或残废或瘸进入生命,比有双手双脚而被投入永火中更好。

9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than with two eyes to be thrown into fiery Gehenna.

倘若你的眼使你跌倒,剜出它来,,从你身上扔掉,为你有一只眼进入生命,比有双眼而被投入永火中更好。

10 8 "See that you do not despise one of these little ones, 9 for I say to you that their angels in heaven always look upon the face of my heavenly Father.

你们小心,不要轻视这些小子中的一个,因为我告诉你们:他们的天使在天上,常见我在天之父的面。

11For the Son of Man has come to save what was lost8

因为人子来是为救那丧亡了的。

12 What is your opinion? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the hills and go in search of the stray?

你们以为如何?如果一个人有一百只羊,其中一只迷失了路,他岂不把那九十九只留在山上,而去寻找那只迷失了路的吗?

13 And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray.

如果他幸运找着了,我实在告诉你们:他为这一只,比为那九十九只没有迷路的,更觉欢喜;

14 In just the same way, it is not the will of your heavenly Father that one of these little ones be lost.

同样,使这些小子中的一个丧亡,决不是你们在天之父的意愿。”

15 11 "If your brother 12 sins (against you), go and tell him his fault between you and him alone. If he listens to you, you have won over your brother.

如果你的弟兄得罪了你,去,要在你和他独处的时候,规劝他;如果他听从了你,你便赚得了你的兄弟;

16 13 If he does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.'

但他如果不听,你就另带上一个或两个人,为叫任何事情,凭两个或三个见证人的口供,得以成立。

17 If he refuses to listen to them, tell the church. 14 If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector.

若是他仍不听从他们,你要告诉教会;如果他连教会也不听从,你就将他看作外教人或税吏。

18 15 Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.

我实在告诉你们:凡你们在地上所束縳的,在天上也要被束縳;凡你们在地上所释放的,在天上也要被释放。

19 16 Again, (amen,) I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father.

我实在告诉你们:若你们中二人,在地上同心合意,无论为什么事祈祷,我在天之父,必要给他们成就,

20 17 For where two or three are gathered together in my name, there am I in the midst of them."

因为那里有两个或三个人,因我的名字聚在一起,我就在他们中间。”

21 18 Then Peter approaching asked him, "Lord, if my brother sins against me, how often must I forgive him? As many as seven times?"

那时,伯多禄前来对耶稣说:“主啊!若我的弟兄得罪了我,我该宽恕他多少次?直到七次吗?”

22 19 Jesus answered, "I say to you, not seven times but seventy-seven times.

耶稣对他说:“我不对你说:直到七次,而是到七十个七次。

23 That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants.

为此天国好比一个君王,要同他的仆人算账。

24 20 When he began the accounting, a debtor was brought before him who owed him a huge amount.

他开始算账的时候,给他送来一个欠他一万“塔冷通”的,

25 Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt.

因他没有可还的,主人就下令,要他把自己和妻子儿女,以及他所有的一切,都变卖来还债。

26 21 At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.'

那仆人就俯伏在地叩拜他说:主啊!容忍我吧!一切我都要还给你。

27 Moved with compassion the master of that servant let him go and forgave him the loan.

那仆人的主人就动心把他释放了,并且也赦免了他的债。

28 When that servant had left, he found one of his fellow servants who owed him a much smaller amount. 22 He seized him and started to choke him, demanding,‘Pay back what you owe.'

但那仆人正出去时,遇见一个欠他一百“德纳”的同伴,他就抓住他,扼住他的喉咙说:还你欠的债!

29 Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.'

他的同伴就俯伏在地哀求他说:容忍我吧!我必还给你。

30 But he refused. Instead, he had him put in prison until he paid back the debt.

可是他不愿意,且把他下在监里,直到他还清了欠债。

31 Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair.

他的同伴见到所发生的事,非常悲愤,遂去把所发生的一切告诉了主人。

32 His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to.

于是主人把那仆人叫来,对他说:恶仆!因为你哀求了我,我赦免了你那一切的债;

33 Should you not have had pity on your fellow servant, as I had pity on you?'

难道你不该怜悯你的同伴,如同我怜悯了你一样吗!

34 Then in anger his master handed him over to the torturers until he should pay back the whole debt. 23

他的主人大怒,遂把他交给刑役,直到他还清所欠的一切。

35 24 So will my heavenly Father do to you, unless each of you forgives his brother from his heart."

如果你们不各自从心里宽恕自己的弟兄,我的天父也要这样对待你们。”

Footnotes(注解)

1 [1-35] This discourse of the fourth book of the gospel is often called the "church order" discourse, but it lacks most of the considerations usually connected with church order, such as various offices in the church and the duties of each, and deals principally with the relations that must obtain among the members of the church. Beginning with the warning that greatness in the kingdom of heaven is measured not by rank or power but by childlikeness (Matthew 18:1-5), it deals with the care that the disciples must take not to cause the little ones to sin or to neglect them if they stray from the community (Matthew 18:6-14), the correction of members who sin (Matthew 18:15-18), the efficacy of the prayer of the disciples because of the presence of Jesus (Matthew 18:19-20), and the forgiveness that must be repeatedly extended to sinful members who repent (Matthew 18:21-35).

2 [1] The initiative is taken not by Jesus as in the Marcan parallel (Mark 9:33-34) but by the disciples. Kingdom of heaven: this may mean the kingdom in its fullness, i.e., after the parousia and the final judgment. But what follows about causes of sin, church discipline, and forgiveness, all dealing with the present age, suggests that the question has to do with rank also in the church, where the kingdom is manifested here and now, although only partially and by anticipation; see the notes on Matthew 3:2; 4:17.

3 [3] Become like children: the child is held up as a model for the disciples not because of any supposed innocence of children but because of their complete dependence on, and trust in, their parents. So must the disciples be, in respect to God.

4 [5] Cf Matthew 10:40.

5 [6] One of these little ones: the thought passes from the child of Matthew 18:2-4 to the disciples, little ones because of their becoming like children. It is difficult to know whether this is a designation of all who are disciples or of those who are insignificant in contrast to others, e.g., the leaders of the community. Since apart from this chapter the designation little ones occurs in Matthew only in Matthew 10:42 where it means disciples as such, that is its more likely meaning here. Who believe in me: since discipleship is impossible without at least some degree of faith, this further specification seems superfluous. However, it serves to indicate that the warning against causing a little one to sin is principally directed against whatever would lead such a one to a weakening or loss of faith. The Greek verb skandalizein, here translated causes . . . to sin, means literally "causes to stumble"; what the stumbling is depends on the context. It is used of falling away from faith in Matthew 13:21. According to the better reading of Mark 9:42, in me is a Matthean addition to the Marcan source. It would be better . . . depths of the sea: cf Mark 9:42.

6 [7] This is a Q saying; cf Luke 17:1. The inevitability of things that cause sin (literally, "scandals") does not take away the responsibility of the one through whom they come. Matthew 18:8-9

7 [8] These verses are a doublet of Matthew 5:29-30. In that context they have to do with causes of sexual sin. As in the Marcan source from which they have been drawn (Mark 9:42-48), they differ from the first warning about scandal, which deals with causing another person to sin, for they concern what causes oneself to sin and they do not seem to be related to another's loss of faith, as the first warning is. It is difficult to know how Matthew understood the logical connection between these verses and Matthew 18:6-7.

8 [10-14] The first and last verses are peculiar to Matthew. The parable itself comes from Q; see Luke 15:3-7. In Luke it serves as justification for Jesus' table-companionship with sinners; here, it is an exhortation for the disciples to seek out fellow disciples who have gone astray. Not only must no one cause a fellow disciple to sin, but those who have strayed must be sought out and, if possible, brought back to the community. The joy of the shepherd on finding the sheep, though not absent in Matthew 18:13 is more emphasized in Luke. By his addition of Matthew 18:10, 14 Matthew has drawn out explicitly the application of the parable to the care of the little ones.

9 [10] Their angels in heaven . . . my heavenly Father: for the Jewish belief in angels as guardians of nations and individuals, see Daniel 10:13, 20-21; Tobit 5:4-7; 1QH 5:20-22; as intercessors who present the prayers of human beings to God, see Tobit 13:12, 15. The high worth of the little ones is indicated by their being represented before God by these heavenly beings.

10 [11] Some manuscripts add, "For the Son of Man has come to save what was lost"; cf Matthew 9:13. This is practically identical with Luke 19:10 and is probably a copyist's addition from that source.

11 [15-20] Passing from the duty of Christian disciples toward those who have strayed from their number, the discourse now turns to how they are to deal with one who sins and yet remains within the community. First there is to be private correction (Matthew 18:15); if this is unsuccessful, further correction before two or three witnesses (Matthew 18:16); if this fails, the matter is to be brought before the assembled community (the church), and if the sinner refuses to attend to the correction of the church, he is to be expelled (Matthew 18:17). The church's judgment will be ratified in heaven, i.e., by God (Matthew 18:18). This three-step process of correction corresponds, though not exactly, to the procedure of the Qumran community; see 1QS 5:25-6:1; 6:24-7:25; CD 9:2-8. The section ends with a saying about the favorable response of God to prayer, even to that of a very small number, for Jesus is in the midst of any gathering of his disciples, however small (Matthew 18:19-20). Whether this prayer has anything to do with the preceding judgment is uncertain.

12 [15] Your brother: a fellow disciple; see Matthew 23:8. The bracketed words, against you, are widely attested but they are not in the important codices Sinaiticus and Vaticanus or in some other textual witnesses. Their omission broadens the type of sin in question. Won over: literally, "gained."

13 [16] Cf Deut 19:15.

14 [17] The church: the second of the only two instances of this word in the gospels; see the note on Matthew 16:18. Here it refers not to the entire church of Jesus, as in Matthew 16:18, but to the local congregation. Treat him . . . a Gentile or a tax collector: just as the observant Jew avoided the company of Gentiles and tax collectors, so must the congregation of Christian disciples separate itself from the arrogantly sinful member who refuses to repent even when convicted of his sin by the whole church. Such a one is to be set outside the fellowship of the community. The harsh language about Gentile and tax collector probably reflects a stage of the Matthean church when it was principally composed of Jewish Christians. That time had long since passed, but the principle of exclusion for such a sinner remained. Paul makes a similar demand for excommunication in 1 Cor 5:1-13.

15 [18] Except for the plural of the verbs bind and loose, this verse is practically identical with Matthew 16:19b and many scholars understand it as granting to all the disciples what was previously given to Peter alone. For a different view, based on the different contexts of the two verses, see the note on Matthew 16:19.

16 [19-20] Some take these verses as applying to prayer on the occasion of the church's gathering to deal with the sinner of Matthew 18:17. Unless an a fortiori argument is supposed, this seems unlikely. God's answer to the prayer of two or three envisages a different situation from one that involves the entire congregation. In addition, the object of this prayer is expressed in most general terms as anything for which they are to pray.

17 [20] For where two or three . . . midst of them: the presence of Jesus guarantees the efficacy of the prayer. This saying is similar to one attributed to a rabbi executed in A.D. 135 at the time of the second Jewish revolt: ". . . When two sit and there are between them the words of the Torah, the divine presence (Shekinah) rests upon them" (Pirqe Abot 3:3).

18 [21-35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Matthew 18:21), Jesus answers that it is to be given without limit (Matthew 18:22) and illustrates this with the parable of the unmerciful servant (Matthew 18:23-34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Matthew 18:35). Matthew 18:21-22 correspond to Luke 17:4; the parable and the final warning are peculiar to Matthew. That the Parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter's question and Jesus' reply.

19 [22] Seventy-seven times: the Greek corresponds exactly to the LXX of Genesis 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.

20 [24] A huge amount: literally, "ten thousand talents." The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Matthew 25:14-30.

21 [26] Pay you back in full: an empty promise, given the size of the debt.

22 [28] A much smaller amount: literally, "a hundred denarii." A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.

23 [34] Since the debt is so great as to be unpayable, the punishment will be endless.

24 [35] The Father's forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own.

玛窦福音 Matthew Chapter 19
Matthew
Chapter 19

1 1 When Jesus 2 finished these words, 3 he left Galilee and went to the district of Judea across the Jordan.

耶稣讲完这些话以后,就离开加里肋亚,来到约旦对岸的犹太境内。

2 Great crowds followed him, and he cured them there.

有许多群众跟随他,他就在那里医好了他们。

3 Some Pharisees approached him, and tested him, 4 saying, "Is it lawful for a man to divorce his wife for any cause whatever?"

有些法利塞人来到他跟前,试探他说:"许不许人为了任何缘故,休自己的妻子?"

4 5 He said in reply, "Have you not read that from the beginning the Creator ‘made them male and female'

他回答说:"你们没有念过:那创造者自起初就造了他们一男一女;

5 and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?

且说:‘为此,人要离开父亲和母亲,依附自己的妻子,两人成为一体’的话吗?

6 So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate."

这样,他们不是两个,而是一体了。为此,凡天主所结合的,人不可拆散。"

7 6 They said to him, "Then why did Moses command that the man give the woman a bill of divorce and dismiss (her)?"

他们对他说:“那么,为什么梅瑟还吩咐人下休书休妻呢?”

8 He said to them, "Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so.

耶稣对他们说:“梅瑟为了你们的心硬,才准许你们休妻,但起初并不是这样。

9 I say to you, 7 whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery."

如今我对你们说:无论谁休妻,除非因为姘居,而另娶一个,他就是犯奸淫;凡娶被休的,也是犯奸淫。”

10 [His] disciples said to him, "If that is the case of a man with his wife, it is better not to marry."

门徒对他说:“人同妻子的关系,如果是这样,倒不如不娶的好。”

11 He answered, "Not all can accept [this] word, 8 but only those to whom that is granted.

耶稣对他们说:“这话不是人人所能领悟的,只有那些得了恩赐的人,才能领悟。

12 Some are incapable of marriage because they were born so; some, because they were made so by others; some, because they have renounced marriage 9 for the sake of the kingdom of heaven. Whoever can accept this ought to accept it."

因为有些阉人,从母胎生来就是这样,有些阉人,是被人阉的;有些阉人,却是为了天国,而自阉的。能领悟的,就领悟吧!”

13 10 Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked them,

那时,有人给耶稣领来一些小孩子。要他给他们覆手祈祷,门徒却斥责他们。

14 but Jesus said, "Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these."

耶稣说:“你们让小孩子来吧!不要阻止他们到我跟前来,因为天国正是属于这样的人。”

15 After he placed his hands on them, he went away.

耶稣给他们覆了手,就从那里走了。

16 11 12 Now someone approached him and said, "Teacher, what good must I do to gain eternal life?"

有一个人来到耶稣跟前说:师傅!我该行什么‘善’为得永生?”

17 He answered him, "Why do you ask me about the good? There is only One who is good. 13 If you wish to enter into life, keep the commandments."

耶稣对他说:“你为什么问我关于‘善?’善的只有一个。如果你愿意进入生命,就该遵守诫命。”

18 14 He asked him, "Which ones?" And Jesus replied, "‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness;

他对耶稣说:“什么诫命?”耶稣说:“就是:不可杀人,不可奸淫,不可偷盗,不可作假见证,

19 honor your father and your mother'; and ‘you shall love your neighbor as yourself.'"

应孝敬父母,应爱你的近人,如爱你自己。”

20 15 The young man said to him, "All of these I have observed. What do I still lack?"

那少年人对耶稣说:“这一切我都遵守了,还缺少什么?”

21 Jesus said to him, "If you wish to be perfect, 16 go, sell what you have and give to (the) poor, and you will have treasure in heaven. Then come, follow me."

耶稣对他说:“你若愿意是成全的,去!变卖你所有的,施舍给穷人,你必有宝藏在天上;然后来跟随我。”

22 When the young man heard this statement, he went away sad, for he had many possessions.

少年人一听这话,就忧闷的走了,因为他拥有许多产业。

23 17 Then Jesus said to his disciples, "Amen, I say to you, it will be hard for one who is rich to enter the kingdom of heaven.

于是,耶稣对门徒说:“我实在告诉你们:富人难进天国。

24 Again I say to you, it is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God."

我再告诉你们:骆驼穿过针孔,比富人进天国还容易。”

25 18 When the disciples heard this, they were greatly astonished and said, "Who then can be saved?"

门徒们听了,就非常惊异说:“这样,谁还能得救呢?”

26 Jesus looked at them and said, "For human beings this is impossible, but for God all things are possible."

耶稣注视他们说:“为人这是不可能的;但为天主,一切都是可能的。”

27 Then Peter said to him in reply, "We have given up everything and followed you. What will there be for us?"

那时,伯多禄开口对他说:“看,我们舍弃了一切,跟随了你;那么,将来我们可得到什么呢?”

28 19 Jesus said to them, "Amen, I say to you that you who have followed me, in the new age, when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel.

耶稣对他们说:“我实在告诉你们,你们这些跟随我的人,在重生的世代,人子坐在自己光荣的宝座上时,你们也要坐在十二宝座上,审判以色列十二支派;

29 And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life.

并且,凡为我的名,舍弃了房屋、或兄弟、或姊妹、或父亲、或母亲、或妻子、或儿女、或田地的,必要领取百倍的赏报,并承受永生。

30 20 But many who are first will be last, and the last will be first.

有许多在先的要成为在后的,在后的要成为在先的。”

Footnotes(注解)

1 [1-23:39] The narrative section of the fifth book of the gospel. The first part (Matthew 19:1-20:34) has for its setting the journey of Jesus from Galilee to Jerusalem; the second (Matthew 21:1-23:39) deals with Jesus' ministry in Jerusalem up to the final great discourse of the gospel (Matthew 24-25). Matthew follows the Marcan sequence of events, though adding material both special to this gospel and drawn from Q. The second part ends with the denunciation of the scribes and Pharisees (Matthew 23:1-36) followed by Jesus' lament over Jerusalem (Matthew 23:37-39). This long and important speech raises a problem for the view that Matthew is structured around five other discourses of Jesus (see Introduction) and that this one has no such function in the gospel. However, it is to be noted that this speech lacks the customary concluding formula that follows the five discourses (see the note on Matthew 7:28), and that those discourses are all addressed either exclusively (Matthew 10;18;24;25) or primarily (Matthew 5-7;13) to the disciples, whereas this is addressed primarily to the scribes and Pharisees (Matthew 13-36). Consequently, it seems plausible to maintain that the evangelist did not intend to give it the structural importance of the five other discourses, and that, in spite of its being composed of sayings-material, it belongs to the narrative section of this book. In that regard, it is similar to the sayings-material of Matthew 11:7-30. Some have proposed that Matthew wished to regard it as part of the final discourse of Matthew 24-25, but the intervening material (Matthew 24:1-4) and the change in matter and style of those chapters do not support that view.

2 [1] In giving Jesus' teaching on divorce (Matthew 19:3-9), Matthew here follows his Marcan source (Mark 10:2-12) as he does Q in Matthew 5:31-32 (cf Luke 16:18). Matthew 19:10-12 are peculiar to Matthew.

3 [1] When Jesus finished these words: see the note on Matthew 7:28-29. The district of Judea across the Jordan: an inexact designation of the territory. Judea did not extend across the Jordan; the territory east of the river was Perea. The route to Jerusalem by way of Perea avoided passage through Samaria.

4 [3] Tested him: the verb is used of attempts of Jesus' opponents to embarrass him by challenging him to do something they think impossible (Matthew 16:1; Mark 8:11; Luke 11:16) or by having him say something that they can use against him (Matthew 22:18, 35; Mark 10:2; 12:15). For any cause whatever: this is peculiar to Matthew and has been interpreted by some as meaning that Jesus was being asked to take sides in the dispute between the schools of Hillel and Shammai on the reasons for divorce, the latter holding a stricter position than the former. It is unlikely, however, that to ask Jesus' opinion about the differing views of two Jewish schools, both highly respected, could be described as "testing" him, for the reason indicated above.

5 [4-6] Matthew recasts his Marcan source, omitting Jesus' question about Moses' command (Mark 10:3) and having him recall at once two Genesis texts that show the will and purpose of the Creator in making human beings male and female (Genesis 1:27), namely, that a man may be joined to his wife in marriage in the intimacy of one flesh (Genesis 2:24). What God has thus joined must not be separated by any human being. (The NAB translation of the Hebrew basar of Genesis 2:24 as "body" rather than "flesh" obscures the reference of Matthew to that text.)

6 [7] See Deut 24:1-4

7 [9] Moses' concession to human sinfulness (the hardness of your hearts, Matthew 19:8) is repudiated by Jesus, and the original will of the Creator is reaffirmed against that concession. (Unless the marriage is unlawful): see the note on Matthew 5:31-32. There is some evidence suggesting that Jesus' absolute prohibition of divorce was paralleled in the Qumran community (see 11QTemple 57:17-19; CD 4:12b-5:14). Matthew removes Mark's setting of this verse as spoken to the disciples alone "in the house" (Mark 10:10) and also his extension of the divorce prohibition to the case of a woman's divorcing her husband (Mark 10:12), probably because in Palestine, unlike the places where Roman and Greek law prevailed, the woman was not allowed to initiate the divorce.

8 [11] [This] word: probably the disciples' "it is better not to marry" (Matthew 19:10). Jesus agrees but says that celibacy is not for all but only for those to whom that is granted by God.

9 [12] Incapable of marriage: literally, "eunuchs." Three classes are mentioned, eunuchs from birth, eunuchs by castration, and those who have voluntarily renounced marriage (literally, "have made themselves eunuchs") for the sake of the kingdom, i.e., to devote themselves entirely to its service. Some scholars take the last class to be those who have been divorced by their spouses and have refused to enter another marriage. But it is more likely that it is rather those who have chosen never to marry, since that suits better the optional nature of the decision: whoever can . . . ought to accept it.

10 [13-15] This account is understood by some as intended to justify the practice of infant baptism. That interpretation is based principally on the command not to prevent the children from coming, since that word sometimes has a baptismal connotation in the New Testament; see Acts 8:36.

11 [16-30] Cf Mark 10:17-31. This story does not set up a "two-tier" morality, that of those who seek (only) eternal life (Matthew 19:16) and that of those who wish to be perfect (Matthew 16:21). It speaks rather of the obstacle that riches constitute for the following of Jesus and of the impossibility, humanly speaking, for one who has many possessions (Matthew 16:22) to enter the kingdom (Matthew 16:24). Actual renunciation of riches is not demanded of all; Matthew counts the rich Joseph of Arimathea as a disciple of Jesus (Matthew 27:57). But only the poor in spirit (Matthew 5:3) can enter the kingdom and, as here, such poverty may entail the sacrifice of one's possessions. The Twelve, who have given up everything (Matthew 16:27) to follow Jesus, will have as their reward a share in Jesus' (the Son of Man's) judging the twelve tribes of Israel (Matthew 16:28), and all who have similarly sacrificed family or property for his sake will inherit eternal life (Matthew 16:29).

12 [16] Gain eternal life: this is equivalent to "entering into life" (Matthew 19:17) and "being saved" (Matthew 16:25); the life is that of the new age after the final judgment (see Matthew 25:46). It probably is also equivalent here to "entering the kingdom of heaven" (Matthew 19:23) or "the kingdom of God" (Matthew 19:24), but see the notes on Matthew 3:2; 4:17; 18:1 for the wider reference of the kingdom in Matthew.

13 [17] By Matthew's reformulation of the Marcan question and reply (Mark 10:17-18) Jesus' repudiation of the term "good" for himself has been softened. Yet the Marcan assertion that "no one is good but God alone" stands, with only unimportant verbal modification.

14 [18-19] The first five commandments cited are from the Decalogue (see Exodus 20:12-16; Deut 5:16-20). Matthew omits Mark's "you shall not defraud" (Matthew 10:19; see Deut 24:14) and adds Lev 19:18. This combination of commandments of the Decalogue with Lev 19:18 is partially the same as Paul's enumeration of the demands of Christian morality in Romans 13:9.

15 [20] Young man: in Matthew alone of the synoptics the questioner is said to be a young man; thus the Marcan "from my youth" (Matthew 10:20) is omitted.

16 [21] If you wish to be perfect: to be perfect is demanded of all Christians; see Matthew 5:48. In the case of this man, it involves selling his possessions and giving to the poor; only so can he follow Jesus.

17 [23-24] Riches are an obstacle to entering the kingdom that cannot be overcome by human power. The comparison with the impossibility of a camel's passing through the eye of a needle should not be mitigated by such suppositions as that the eye of a needle means a low or narrow gate. The kingdom of God: as in Matthew 12:28; 21:31, 43 instead of Matthew's usual kingdom of heaven.

18 [25-26] See the note on Mark 10:23-27.

19 [28] This saying, directed to the Twelve, is from Q; see Luke 22:29-30. The new age: the Greek word here translated "new age" occurs in the New Testament only here and in Titus 3:5. Literally, it means "rebirth" or "regeneration," and is used in Titus of spiritual rebirth through baptism. Here it means the "rebirth" effected by the coming of the kingdom. Since that coming has various stages (see the notes on Matthew 3:2; 4:17), the new age could be taken as referring to the time after the resurrection when the Twelve will govern the true Israel, i.e., the church of Jesus. (For "judge" in the sense of "govern," cf Judges 12:8, 9, 11; 15:20; 16:31; Psalm 2:10). But since it is connected here with the time when the Son of Man will be seated on his throne of glory, language that Matthew uses in Matthew 25:31 for the time of final judgment, it is more likely that what the Twelve are promised is that they will be joined with Jesus then in judging the people of Israel.

20 [30] Different interpretations have been given to this saying, which comes from Mark 10:31. In view of Matthew's associating it with the following parable (Matthew 20:1-15) and substantially repeating it (in reverse order) at the end of that parable (Matthew 20:16), it may be that his meaning is that all who respond to the call of Jesus, at whatever time (first or last), will be the same in respect to inheriting the benefits of the kingdom, which is the gift of God.
玛窦福音 Matthew Chapter 20
Matthew
Chapter 20

1 1 "The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard.

天国好象一个家主,清晨出去为自己的葡萄园雇工人。

2 After agreeing with them for the usual daily wage, he sent them into his vineyard.

他与工人议定一天一个"德纳",就派他们到葡萄园里去了。

3 Going out about nine o'clock, he saw others standing idle in the marketplace,

约在第三时辰,又出去,看见另有些人在街上闲立着,

4 2 and he said to them, ‘ou too go into my vineyard, and I will give you what is just.'

就对他们说:你们也到我的葡萄园里去吧!凡照公义该给的,我必给你们。

5 So they went off. (And) he went out again around noon, and around three o'clock, and did likewise.

他们就去了。约在第六和第九时辰,他又出去,也照样做了。

6 Going out about five o'clock, he found others standing around, and said to them, 'Why do you stand here idle all day?'

约在第十一时辰,他又出去,看见还有些人站在那里,就对他们说:为什么你们站在这里整天闲着?

7 They answered, 'Because no one has hired us.' He said to them, 'You too go into my vineyard.'

他们对他说:因为没有人雇我们。他给他们说:你们也到我的葡萄园里去吧!

8 3 When it was evening the owner of the vineyard said to his foreman, 'Summon the laborers and give them their pay, beginning with the last and ending with the first.'

到了晚上,葡萄园的主人对他的管事人说:你叫工人来,分给他们工资,由最后的开始,直到最先的。

9 When those who had started about five o'clock came, each received the usual daily wage.

那些约在第十一时辰来的人,每人领了一个"德纳"。

10 So when the first came, they thought that they would receive more, but each of them also got the usual wage.

那些最先雇的前来,心想自己必会多领,但他们也只领了一个"德纳"。

11 And on receiving it they grumbled against the landowner,

他们一领了,就抱怨家主,  

12 saying, ‘hese last ones worked only one hour, and you have made them equal to us, who bore the day's burden and the heat.'

说:这些最后雇的人,不过工作了一个时辰,而你竟把他们与我们这整天受苦受热的,同等看待。  

13 He said to one of them in reply, 'My friend, I am not cheating you. 4 Did you not agree with me for the usual daily wage?

说:这些最后雇的人,不过工作了一个时辰,而你竟把他们与我们这整天受苦受热的,同等看待。

14 5 Take what is yours and go. What if I wish to give this last one the same as you?

拿你的走吧!我愿意给这最后来的和给你的一样。

15 (Or) am I not free to do as I wish with my own money? Are you envious because I am generous?'

难道不许我拿我所有的财物,行我所愿意的吗?或是因为我好,你就眼红吗?

16 6 Thus, the last will be first, and the first will be last."

这样,最后的,将成为最先的,最先的将会成为最后的。"

17 7 As Jesus was going up to Jerusalem, he took the twelve (disciples) aside by themselves, and said to them on the way,

18 "Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death,

"看,我们上耶路撒冷去,人子要被交于司祭和经师,他们要定他的死罪;

19 and hand him over to the Gentiles to be mocked and scourged and crucified, and he will be raised on the third day."

并且要把他交给外邦人戏弄、鞭打、钉死;但第三天,他要复活。"

20 8 Then the mother 9 of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something.

那时,载伯德儿子的母亲,同自己的儿子前来,叩拜耶稣,请求他一件事。

21 He said to her, "What do you wish?" She answered him, "Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom."

耶稣对她说:“你要什么?”她回答说:“你叫我的这两个儿子,在你王国内,一个坐在你的右边,一个坐在你的左边。”

22 Jesus said in reply, "You do not know what you are asking. 10 Can you drink the cup that I am going to drink?" They said to him, "We can."

耶稣回答说:“你们不知道你们所求的是什么,你们能饮我将要饮的爵吗?”他们说:“我们能。”

23 He replied, "My cup you will indeed drink, but to sit at my right and at my left (, this) is not mine to give but is for those for whom it has been prepared by my Father."

耶稣对他们说:“我的爵你们固然要饮,但坐在右边或左边,不是我可以给的,而是我父给谁预备了,就给谁。”

24 When the ten heard this, they became indignant at the two brothers.

那十个听了,就恼怒他们两兄弟。

25 But Jesus summoned them and said, "You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt.

耶稣叫过他们来说:“你们知道:外邦人有首长主宰他们,有大臣管辖他们。

26 But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant;

在你们中却不可这样,谁若愿意在你们中成为大的,就当作你们的仆役;

27 whoever wishes to be first among you shall be your slave.

谁若愿意在你们中为首,就当作你们的奴仆。

28 Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom 11 for many."

就如人子来不是受服事,而是服事人,并交出自己的生命,为大众作赎价。”

29 12 As they left Jericho, a great crowd followed him.

他们由耶里哥出来时,有许多群众跟随耶稣。

30 Two blind men were sitting by the roadside, and when they heard that Jesus was passing by, they cried out, "[Lord,] 13 Son of David, have pity on us!"

有两个瞎子坐在路旁,听说耶稣路过,就喊叫说:“主,达味之子,可怜我们吧!”民众斥责他们,

31 The crowd warned them to be silent, but they called out all the more, "Lord, Son of David, have pity on us!"

他们不要作声;他们反而更喊叫说:“主,达味之子,可怜我们吧!”

32 Jesus stopped and called them and said, "What do you want me to do for you?"

耶稣就站住,叫过他们来,说:“你们愿意我给你们做什么?”

33 They answered him, "Lord, let our eyes be opened."

他们回答说:“主,叫我们的眼睛开开吧!”

34 Moved with pity, Jesus touched their eyes. Immediately they received their sight, and followed him.

耶稣动了慈心,摸了摸他们的眼睛;他们就立刻看见了,也跟着他去了。



Footnotes(注解)

1 [1-16] This parable is peculiar to Matthew. It is difficult to know whether the evangelist composed it or received it as part of his traditional material and, if the latter is the case, what its original reference was. In its present context its close association with Matthew 19:30 suggests that its teaching is the equality of all the disciples in the reward of inheriting eternal life.

2 [4] What is just: although the wage is not stipulated as in the case of those first hired, it will be fair.

3 [8] Beginning with the last . . . the first: this element of the parable has no other purpose than to show how the first knew what the last were given (Matthew 20:12).

4 [13] I am not cheating you: literally, "I am not treating you unjustly."

5, , [14-15] The owner's conduct involves no violation of justice (Matthew 20:4, 13), and that all the workers receive the same wage is due only to his generosity to the latest arrivals; the resentment of the first comes from envy.

6 [16] See the note on Matthew 19:30.

7 [17-19] Cf Mark 10:32-34. This is the third and the most detailed of the passion predictions (Matthew 16:21-23; 17:22-23). It speaks of Jesus' being "handed over to the Gentiles" (Matthew 27:2), his being "mocked" (Matthew 27:27-30), "scourged" (Matthew 27:26), and "crucified" (Matthew 27:31, 35). In all but the last of these points Matthew agrees with his Marcan source, but whereas Mark speaks of Jesus' being killed (Mark 10:34), Matthew has the specific "to be . . . crucified."

8 [20-28] Cf Mark 10:35-45. The request of the sons of Zebedee, made through their mother, for the highest places of honor in the kingdom, and the indignation of the other ten disciples at this request, show that neither the two brothers nor the others have understood that what makes for greatness in the kingdom is not lordly power but humble service. Jesus gives the example, and his ministry of service will reach its highest point when he gives his life for the deliverance of the human race from sin.

9 [20-21] The reason for Matthew's making the mother the petitioner (cf Mark 10:35) is not clear. Possibly he intends an allusion to Bathsheba's seeking the kingdom for Solomon; see 1 Kings 1:11-21. Your kingdom: see the note on Matthew 16:28.

10 [22] You do not know what you are asking: the Greek verbs are plural and, with the rest of the verse, indicate that the answer is addressed not to the woman but to her sons. Drink the cup: see the note on Mark 10:38-40. Matthew omits the Marcan "or be baptized with the baptism with which I am baptized" (Matthew 10:38).

11 [28] Ransom: this noun, which occurs in the New Testament only here and in the Marcan parallel (Matthew 10:45), does not necessarily express the idea of liberation by payment of some price. The cognate verb is used frequently in the LXX of God's liberating Israel from Egypt or from Babylonia after the Exile; see Exodus 6:6; 15:13; Psalm 77:16 (76 LXX); Isaiah 43:1; 44:22. The liberation brought by Jesus' death will be for many; cf Isaiah 53:12. Many does not mean that some are excluded, but is a Semitism designating the collectivity who benefit from the service of the one, and is equivalent to "all." While there are few verbal contacts between this saying and the fourth Servant Song (Isaiah 52:13-53:12), the ideas of that passage are reflected here.

12 [29-34] The cure of the blind men is probably symbolic of what will happen to the disciples, now blind to the meaning of Jesus' passion and to the necessity of their sharing his suffering. As the men are given sight, so, after the resurrection, will the disciples come to see that to which they are now blind. Matthew has abbreviated his Marcan source (Matthew 10:46-52) and has made Mark's one man two. Such doubling is characteristic of this gospel; see Matthew 8:28-34 (Mark 5:1-20) and the note on Matthew 9:27-31.

13 [30] [Lord]: some important textual witnesses omit this, but that may be because copyists assimilated this verse to Matthew 9:27. Son of David: see the note on Matthew 9:27.

玛窦福音 Matthew Chapter 21
Matthew
Chapter 21

1 1 When they drew near Jerusalem and came to Bethphage 2 on the Mount of Olives, Jesus sent two disciples,

当他们临近耶路撒冷,来到靠近橄榄山的贝特法革时,耶稣就打发两个门徒,

2 saying to them,"Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her. 3 Untie them and bring them here to me.

对他们说:“你们往对面的村庄里去,立时会看见一匹栓着的母驴,和跟它在一起的驴驹。解开,给我牵来!

3 And if anyone should say anything to you, reply, ‘The master has need of them.‘Then he will send them at once."

如果有人对你们说什么,你们就说:主要用它们。他们就会立刻放它们来”

4 4 This happened so that what had been spoken through the prophet might be fulfilled:

这事发生,是为应验先知所说的:

5"Say to daughter Zion,‘Behold, your king comes to you, meek and riding on an ass, and on a colt, the foal of a beast of burden.'"

“你们应向熙雍女子说:看,你的君王来到你这里,温和的骑在一匹驴上,一匹母驴的小驴驹上。”

6 The disciples went and did as Jesus had ordered them.

门徒就去,照耶稣吩咐他们的做了。

7 5 They brought the ass and the colt and laid their cloaks over them, and he sat upon them.

他们牵了母驴和驴驹来,把外衣搭在它们的身上,扶耶稣坐在上面。

8 6 The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road.

很多群众,把自己的外衣铺在路上,还有些人从树上砍下树枝来,撒在路上。

9 The crowds preceding him and those following kept crying out and saying:"Hosanna 7 to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest."

前行后随的群众喊说:“贺三纳于达味之子!因上主之名而来的,当受赞颂!贺三纳于至高之天!”

10 And when he entered Jerusalem the whole city was shaken 8 and asked,"Who is this?"

当耶稣进入耶路撒冷的时候,全城哄动,说:“这人是谁?”

11 And the crowds replied,"This is Jesus the prophet, 9 from Nazareth in Galilee."

群众说:“这是加里肋亚纳匝肋的先知耶稣。”

12 10 11 Jesus entered the temple area and drove out all those engaged in selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.

耶稣进了圣殿,把一切在圣殿内的商人顾客赶出去,把钱庄的桌子和卖鸽子的凳子推翻,

13 And he said to them,"It is written: ‘My house shall be a house of prayer,' 12 but you are making it a den of thieves."

向他们说:“经上记载:‘我的殿宇,应称为祈祷之所。’你们竟把它做成了贼窝。”

14 The blind and the lame 13 approached him in the temple area, and he cured them.

在圣殿内的瞎子和瘸子来到他跟前,他都治好了他们。

15 When the chief priests and the scribes saw the wondrous things 14 he was doing, and the children crying out in the temple area,"Hosanna to the Son of David," they were indignant

司祭长及经师见了他所行的奇事,又听见了孩子们在圣殿内喊说:“贺三纳于达味之子!”就大发忿怒,

16 15 and said to him,"Do you hear what they are saying?" Jesus said to them,"Yes; and have you never read the text, 'Out of the mouths of infants and nurslings you have brought forth praise'?"

对耶稣说:“你听见他们所说的吗?”耶稣对他们说:“是的,你们从未读过:‘你由婴儿和吃奶者的口中,备受赞美’这句话吗?”

17 And leaving them, he went out of the city to Bethany, and there he spent the night.

于是便离开他们走出城外,到伯达尼去,在那里过夜。

18 16 When he was going back to the city in the morning, he was hungry.

早晨,他回城时,饿了,

19 Seeing a fig tree by the road, he went over to it, but found nothing on it except leaves. And he said to it,"May no fruit ever come from you again." And immediately the fig tree withered.

见路旁有棵无花果树,就走到跟前,但在树上除了叶子外,什么也没找着,就对它说:“你永远不再结果子了!”那无花果树立即枯干了。

20 When the disciples saw this, they were amazed and said,"How was it that the fig tree withered immediately?"

门徒一见就惊异说:“怎么这无花果树立即枯干了?

21 17 Jesus said to them in reply,"Amen, I say to you, if you have faith and do not waver, not only will you do what has been done to the fig tree, but even if you say to this mountain, 'Be lifted up and thrown into the sea,' it will be done.

耶稣回答他们说:“我实在告诉你们:你们如果有信德,不疑惑,不但能对无花果树做这件事,即便你们对这座山说:起来,投到海中!也必要实现。

22 Whatever you ask for in prayer with faith, you will receive."

不论你们在祈祷时恳求什么,只要信,就必获得。”

23 18 When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said,"By what authority are you doing these things? 19 And who gave you this authority?"

他进了圣殿,正教训人时,司祭长和民间的长老来到他跟前说:“你凭什么权柄作这些事?谁给了你这种权柄?”

24 Jesus said to them in reply,"I shall ask you one question, 20 and if you answer it for me, then I shall tell you by what authority I do these things.

耶稣回答说:“我也问你们一句话:你们若答复我,我就告诉你们:我凭什么权柄作这些事。



25 Where was John's baptism from? Was it of heavenly or of human origin?" They discussed this among themselves and said,"If we say ‘Of heavenly origin,' he will say to us, 'Then why did you not believe him?'

若翰的洗礼,是从哪里来的?是从天上来的?还是从人来的?”他们心中思量说:如果我们说:是从天上来的,他必对我们说:你们为什么不信他?

26 21 But if we say,‘Of human origin,' we fear the crowd, for they all regard John as a prophet."

如果我们说:是从人来的,我们害怕民众,因为众人都以若翰为一位先知。

27 So they said to Jesus in reply,"We do not know." He himself said to them,"Neither shall I tell you by what authority I do these things. 22

他们便回答耶稣说:“我们不知道。”耶稣也对他们说:“我也不告诉你们:我凭什么权柄做这些事。”

28 23"What is your opinion? A man had two sons. He came to the first and said,‘Son, go out and work in the vineyard today.'

你们以为怎样?从前有一个人,有两个儿子,他对第一个说:孩子!你今天到葡萄园里去工作吧!

29 He said in reply, ‘I will not,' but afterwards he changed his mind and went.

他回答说:主,我去。但他却没有去。

30 The man came to the other son and gave the same order. He said in reply,‘Yes, sir,' but did not go.

他对第二个也说了同样的话,第二个却答应说:我不愿意。但后来悔悟过来,而又去了。

31 24 Which of the two did his father's will?" They answered,"The first." Jesus said to them,"Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you.

二人中哪一个履行了父亲的意愿?”他们说:“后一个。”耶稣对他们说:“我实在告诉你们:税吏和娼妓要在你们以先进入天国,

32 25 When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.

因为若翰来到你们这里履行了正义,你们仍不相信他。税吏和娼妓倒相信了;至于你们,见了后,仍不悔悟去相信他。”

33 26"Hear another parable. There was a landowner who planted a vineyard, 27 put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.

“你们再听一个比喻吧!从前有一个家主,培植了一个葡萄园,周围围上篱笆,园内掘了一个榨酒池,筑了一个守望台,把它租给园户,就离开了本国。

34 When vintage time drew near, he sent his servants 28 to the tenants to obtain his produce.

快到收果子的时节,他打发仆人到园户那里去收果子。

35 But the tenants seized the servants and one they beat, another they killed, and a third they stoned.

园户拿住了仆人,将一个鞭打了,将一个杀了,将另一个用石头砸死了。

36 Again he sent other servants, more numerous than the first ones, but they treated them in the same way.

他再打发一些仆人去,人数比以前还多;园户也一样对待了他们,

37 Finally, he sent his son to them, thinking,‘They will respect my son.'

最后他打发自己的儿子到他们那去,说:他们会敬重我的儿子。

38 29 But when the tenants saw the son, they said to one another, 'This is the heir. Come, let us kill him and acquire his inheritance.'

但园户一看见是儿子,就彼此说:这是继承人;来!我们杀掉他,我们就能得到他的产业。

39 30 They seized him, threw him out of the vineyard, and killed him.

于是他们拿住他,把他推到园外杀了。

40 What will the owner of the vineyard do to those tenants when he comes?"

那么,当葡萄园的主人来时,他要怎样处置那些园户呢?”

41 They answered 31 him,"He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times."

他们回答说:“要凶恶地消灭那些凶恶的人,把葡萄园另租给按时给他缴纳出产的园户。”

42 32 Jesus said to them,"Did you never read in the scriptures: 'The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes'?

耶稣对他们说:“匠人弃而不用的石头,反而成了屋角的基石;那是上主的所行所为,在我们眼中,神妙莫测’的这句经文,你们没有读过吗?

43 33 Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.

为此,我对你们说:天主的国,必由你们中夺去,而交给结果子的外邦人。

44 ( 34 The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.)"

跌在这石头上的,必被撞碎;这石头落在谁身上,必要把他压踤。”

45 When the chief priests and the Pharisees 35 heard his parables, they knew that he was speaking about them.

司祭长和法利塞人听了他的这些比喻,觉出他是指着他们说的,

46 And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.

就想逮住他;但害怕民众,因为他们以耶稣为一位先知。



Footnotes(注解)

1 [1-11] Jesus' coming to Jerusalem is in accordance with the divine will that he must go there (cf Matthew 16:21) to suffer, die, and be raised. He prepares for his entry into the city in such a way as to make it a fulfillment of the prophecy of Zechariah 9:9 (Matthew 21:2) that emphasizes the humility of the king who comes (Matthew 21:5). That prophecy, absent from the Marcan parallel account (Matthew 11:1-11) although found also in the Johannine account of the entry (Matthew 12:15), is the center of the Matthean story. During the procession from Bethphage to Jerusalem, Jesus is acclaimed as the Davidic messianic king by the crowds who accompany him (Matthew 21:9). On his arrival the whole city was shaken, and to the inquiry of the amazed populace about Jesus' identity the crowds with him reply that he is the prophet, from Nazareth in Galilee (Matthew 21:10, 11).

2 [1] Bethphage: a village that can no longer be certainly identified. Mark mentions it before Bethany (Mark 11:1), which suggests that it lay to the east of the latter. The Mount of Olives: the hill east of Jerusalem that is spoken of in Zechariah 14:4 as the place where the Lord will come to rescue Jerusalem from the enemy nations.

3 [2] An ass tethered, and a colt with her: instead of the one animal of Mark 11:2 Matthew has two, as demanded by his understanding of Zechariah 9:9.

4 [4-5] The prophet: this fulfillment citation is actually composed of two distinct Old Testament texts, Isaiah 62:11 (Say to daughter Zion) and Zechariah 9:9. The ass and the colt are the same animal in the prophecy, mentioned twice in different ways, the common Hebrew literary device of poetic parallelism. That Matthew takes them as two is one of the reasons why some scholars think that he was a Ge, nt, ile rather than a Jewish Christian who would presumably not make that mistake (see Introduction).

5 [7] Upon them: upon the two animals; an awkward picture resulting from Matthew's misunderstanding of the prophecy.

6 [8] Spread . . . on the road: cf 2 Kings 9:13. There is a similarity between the cutting and strewing of the branches and the festivities of Tabernacles (Lev 23:39-40); see also 2 Macc 10:5-8 where the celebration of the rededication of the temple is compared to that of Tabernacles.

7 [9] Hosanna: the Hebrew means"(O Lord) grant salvation"; see Psalm 118:25, but that invocation had become an acclamation of jubilation and welcome. Blessed is he . . . in the name of the Lord: see Psalm 118:26 and the note on John 12:13. In the highest: probably only an intensification of the acclamation, although Hosanna in the highest could be taken as a prayer,"May God save (him)."

8 [10] Was shaken: in the gospels this verb is peculiar to Matthew where it is used also of the earthquake at the time of the crucifixion (Matthew 27:51) and of the terror of the guards of Jesus' tomb at the appearance of the angel (Matthew 28:4). For Matthew's use of the cognate noun, see the note on Matthew 8:24.

9 [11] The prophet: see Matthew 16:14 ("one of the prophets") and 21:46.

10 [12-17] Matthew changes the order of (Mark 11:11, 12, 15) and places the cleansing of the temple on the same day as the entry into Jerusalem, immediately after it. The activities going on in the temple area were not secular but connected with the temple worship. Thus Jesus' attack on those so engaged and his charge that they were making God's house of prayer a den of thieves (Matthew 21:12-13) constituted a claim to authority over the religious practices of Israel and were a challenge to the priestly authorities. Matthew 21:14-17 are peculiar to Matthew. Jesus' healings and his countenancing the children's cries of praise rouse the indignation of the chief priests and the scribes (Matthew 21:15). These two groups appear in the infancy narrative (Matthew 2:4) and have been mentioned in the first and third passion predictions (Matthew 16:21; 20:18). Now, as the passion approaches, they come on the scene again, exhibiting their hostility to Jesus.

11 [12] These activities were carried on in the court of the Gentiles, the outermost court of the temple area. Animals for sacrifice were sold; the doves were for those who could not afford a more expensive offering; see Lev 5:7. Tables of the money changers: only the coinage of Tyre could be used for the purchases; other money had to be exchanged for that.

12 [13]"My house . . . prayer': cf Isaiah 56:7. Matthew omits the final words of the quotation,"for all peoples" ("all nations"), possibly because for him the worship of the God of Israel by all nations belongs to the time after the resurrection; see Matthew 28:19. A den of thieves: the phrase is taken from Jeremiah 7:11.

13 [14] The blind and the lame: according to 2 Sam 5:8 (LXX) the blind and the lame were forbidden to enter"the house of the Lord," the temple. These are the last of Jesus' healings in

14 [15] The wondrous things: the healings.

15 [16]"Out of the mouths . . . praise': cf Psalm 8:3 (LXX).

16 [18-22] In Mark the effect of Jesus' cursing the fig tree is not immediate; see Mark 11:14, 20. By making it so, Matthew has heightened the miracle. Jesus' act seems arbitrary and ill-tempered, but it is a prophetic action similar to those of Old Testament prophets that vividly symbolize some part of their preaching; see, e.g., Ezekiel 12:1-20. It is a sign of the judgment that is to come upon the Israel that with all its apparent piety lacks the fruit of good deeds (Matthew 3:10) and will soon bear the punishment of its fruitlessness (Matthew 21:43). Some scholars propose that this story is the development in tradition of a parable of Jesus about the destiny of a fruitless tree, such as Luke 13:6-9. Jesus' answer to the question of the amazed disciples (Matthew 21:20) makes the miracle an example of the power of prayer made with unwavering faith (Matthew 21:21-22).

17 [21] See Matthew 17:20.

18 [23-27] Cf Mark 11:27-33. This is the first of five controversies between Jesus and the religious authorities of Judaism in Matthew 21:23-22:46 Presented in the form of questions and answers.

19 [23] These things: probably his entry into the city, his cleansing of the temple, and his healings there.

20 [24] To reply by counterquestion was common in rabbinical debate.

21 [26] We fear . . . as a prophet: cf Matthew 14:5.

22 [27] Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John's baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority.

23 [28-32] The series of controversies is interrupted by three parables on the judgment of Israel (Matthew 21:28-22:14) of which this, peculiar to Matthew, is the first. The second (Matthew 21:33-46) comes from Mark (12:1-12), and the third (Matthew 22:1-14) from Q; see Luke 14:15-24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Mattew's first parable, Matthew 21:28-30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf Matthew 7:21; 12:50); that may have been the parable's original reference. However, it is given a more specific application by the addition of Matthew 21:31-32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John's call to repentance. By the answer they give to Jesus' question (Matthew 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father's will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.

24 [31] Entering . . . before you: this probably means"they enter; you do not."

25 [32] Cf Luke 7:29-30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q. Came to you . . . way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God's plan of salvation. For the last, see the note on Matthew 3:14-15.

26 [33-46] Cf Mark 12:1-12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas, #65, where a less allegorized and probably more primitive form of the parable is found.

27 [33] Planted a vineyard . . . a tower: cf Isaiah 5:1-2. The vineyard is defined in Isaiah 5:7 as"the house of Israel."

28 [34-35] His servants: Matthew has two sendings of servants as against Mark's three sendings of a single servant (Mark 11:2-5a) followed by a statement about the sending of"many others" (Mark 11:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Matthew 23:37. His produce: cf Mark 12:2"some of the produce." The produce is the good works demanded by God, and his claim to them is total.

29 [38] Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.

30 [39] Threw him out . . . and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Matthew 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see John 19:17; Hebrews 13:12.

31 [41] They answered: in Mark 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf Matthew 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.

32 [42] Cf Psalm 118:22-23. The psalm was used in the early church as a prophecy of Jesus' resurrection; see Acts 4:11; 1 Peter 2:7. If, as some think, the original parable ended at Matthew 21:39 it was thought necessary to complete it by a reference to Jesus' vindication by God.

33 [43] Peculiar to Matthew. Kingdom of God: see the note on Matthew 19:23-24. Its presence here instead of Matthew's usual"kingdom of heaven" may indicate that the saying came from Matthew's own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus.

34 [44] The majority of textual witnesses omit this verse. It is probably an early addition to Matthew from Luke 20:18 with which it is practically identical.

35 [45] The Pharisees: Matthew inserts into the group of Jewish leaders (Matthew 21:23) those who represented the Judaism of his own time.

玛窦福音 Matthew Chapter 22
Matthew
Chapter 22

1 1 Jesus again in reply spoke to them in parables, saying,

耶稣又开口用比喻对他们说:

2 "The kingdom of heaven may be likened to a king who gave a wedding feast 2 for his son.

"天国好比一个国王,为自己的儿子办婚宴。

3 3 He dispatched his servants to summon the invited guests to the feast, but they refused to come.

他打发仆人去召被请的人来赴婚宴,他们却不愿意来。

4 A second time he sent other servants, saying,‘Tell those invited: "Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast."'

又派其它的仆人去,说:你们对被请的人说:看,我已预备好了我的盛宴,我的公牛和肥畜都宰杀了,一切都齐备了,你们来赴婚宴吧!

5 Some ignored the invitation and went away, one to his farm, another to his business.

他们却不理:有的往自己的田里去了,有的作自己的生意去了;

6 The rest laid hold of his servants, mistreated them, and killed them.

其余的竟拿住他的仆人,凌辱后杀死了。

7 4 The king was enraged and sent his troops, destroyed those murderers, and burned their city.

国王于是动了怒,派自已军队消灭了那些杀人的凶手,焚毁了他们的城市。

8 Then he said to his servants, 'The feast is ready, but those who were invited were not worthy to come.

然后对仆人说:婚宴已经齐备了,但是被请的人都不配。

9 Go out, therefore, into the main roads and invite to the feast whomever you find.'

如今你们到各路口去,凡是你们所遇到的,都请来赴婚宴。

10 The servants went out into the streets and gathered all they found, bad and good alike, 5 and the hall was filled with guests.

那些仆人就出去到大路上,凡遇到的,无论坏人好人,都召集了来,婚宴上就满了坐席的人。

11 6 But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.

国王进来巡视坐席客人,看见在那里有一个没有穿婚宴礼服的人,

12 He said to him, ‘My friend, how is it that you came in here without a wedding garment?' But he was reduced to silence.

便对他说:朋友,你怎么到这里来,不穿婚宴礼服?那人默然无语。

13 7 Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.'

国王遂对仆役说:你们捆起他的脚和手来,把他丢在外面的黑暗中;在那里要有哀号和切齿。

14 Many are invited, but few are chosen."

因为被召的人多,被选的人少

15 8 Then the Pharisees 9 went off and plotted how they might entrap him in speech.

那时,法利塞人去商讨怎样在言谈上叫耶稣入圈套。

16 They sent their disciples to him, with the Herodians, 10 saying, "Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone's opinion, for you do not regard a person's status.

他们遂派自己的门徒和黑落德党人到他跟前说:“师傅,我们知道你是真诚的,按真理教授天主的道路,不顾忌任何人,因为你不看人的情面。

17 11 Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?"

如今请你告诉我们:你以为如何?给凯撒纳税,可以不可以?”

18 Knowing their malice, Jesus said, "Why are you testing me, you hypocrites?

耶稣看破他们的恶意,就说:“假善人,你们为什么要试探我?

19 12 Show me the coin that pays the census tax." Then they handed him the Roman coin.

拿一个税币给我看看!”他们便递给他一块“德纳”。

20 He said to them, "Whose image is this and whose inscription?"

耶稣对他们说:“这肖像和名号是谁的?”

21 They replied, "Caesar's." 13 At that he said to them, "Then repay to Caesar what belongs to Caesar and to God what belongs to God."

他们对他说:“凯撒的”。耶稣对他们说:“那么,凯撒的,就应归还凯撒;天主的,就应归还天主。”

22 When they heard this they were amazed, and leaving him they went away.

他们听了大为惊异,遂离开他走了。

23 14 On that day Sadducees approached him, saying that there is no resurrection. 15 They put this question to him,

在那一天,否认复活的撒杜塞人,来到他跟前,问他说:

24 saying, "Teacher, Moses said,‘If a man dies 16 without children, his brother shall marry his wife and raise up descendants for his brother.'

“师傅,梅瑟说:谁若死了没有儿子,他的弟弟就应娶他的女人为妻,给他哥哥立嗣。

25 Now there were seven brothers among us. The first married and died and, having no descendants, left his wife to his brother.

在我们中曾有兄弟七人:第一个娶了妻没有子嗣就死了,遗下了妻子给他的弟弟;

26 The same happened with the second and the third, through all seven.

连第二个与第三个,直到第七个都是这样。

27 Finally the woman died.

最后,那妇人也死了。

28 Now at the resurrection, of the seven, whose wife will she be? For they all had been married to her."

那么,在复活的时候,她是七人中那一个的妻子?因为都曾娶过她。”

29 17 Jesus said to them in reply, "You are misled because you do not know the scriptures or the power of God.

耶稣回答他们说:“你们错了,不明了经书,也不明了天主的能力,

30 At the resurrection they neither marry nor are given in marriage but are like the angels in heaven.

因为复活的时候,也不娶也不嫁,好象在天上的天使一样。

31 And concerning the resurrection of the dead, have you not read what was said to you 18 by God,

关于死人复活,你们不曾念过天主对你们所说

32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead but of the living."

‘我是亚巴郎的天主,依撒格的天主及雅各伯的天主’的话吗?他不是死人的,而是活人的天主。”

33 When the crowds heard this, they were astonished at his teaching.

民众听了,就都惊讶他的道理。

34 19 When the Pharisees heard that he had silenced the Sadducees, they gathered together,

法利塞人听说耶稣使撒杜塞人闭口无言,就聚集在一起;

35 and one of them [a scholar of the law] 20 tested him by asking,

他们中有一个法学士试探他,发问说:

36 "Teacher, 21 which commandment in the law is the greatest?"

“师傅,法律中那条诫命是最大的?”

37 He said to him, 22 "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind.

耶稣对他说:“‘你应全心,全灵,全意,爱上主你的天主。’

38 This is the greatest and the first commandment.

这是最大也是第一条诫命。

39 The second is like it: 23 You shall love your neighbor as yourself.

第二条与此相似:你应当爱近人如你自己。

40 24 The whole law and the prophets depend on these two commandments."

全部法律和先知,都系于这两条诫命。”

41 25 26 While the Pharisees were gathered together, Jesus questioned them,

全部法律和先知,都系于这两条诫命。”

42 27 saying, "What is your opinion about the Messiah? Whose son is he?" They replied, "David's."

法利塞人聚集在一起时,耶稣问他们

43 He said to them, "How, then, does David, inspired by the Spirit, call him 'lord,' saying:

说:“关于默西亚,你们以为如何?他是谁的儿子?”他们回答说:“达味的。”

44 ‘The Lord said to my lord, "Sit at my right hand until I place your enemies under your feet"'?

耶稣对他们说:“怎么达味因圣神的感动,称他为主说:

45 28 If David calls him‘lord,' how can he be his son?"

那么,如果达味称他为主,他怎会是达味的儿子?”

46 No one was able to answer him a word, nor from that day on did anyone dare to ask him any more questions.

没有人能回答他一句话。从那天以后,没有谁再敢问他。



Footnotes(注解)

1 [1-14] This parable is from Q; see Luke 14:15-24. It has been given many allegorical traits by Matthew, e.g., the burning of the city of the guests who refused the invitation (Matthew 22:7), which corresponds to the destruction of Jerusalem by the Romans in A.D. 70. It has similarities with the preceding parable of the tenants: the sending of two groups of servants (Matthew 22:3, 4), the murder of the servants (Matthew 22:6) the punishment of the murderers (Matthew 22:7), and the entrance of a new group into a privileged situation of which the others had proved themselves unworthy (Matthew 22:8-10). The parable ends with a section that is peculiar to Matthew (Matthew 22:11-14), which some take as a distinct parable. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (Matthew 22:1-10), and something that will be possessed only by those present members who can stand the scrutiny of the final judgment (Matthew 22:11-14). The parable is not only a statement of God's judgment on Israel but a warning to Matthew's church.

2 [2] Wedding feast: the Old Testament's portrayal of final salvation under the image of a banquet (Isaiah 25:6) is taken up also in Matthew 8:11; cf Luke 13:15.

3 [3-4] Servants . . . other servants: probably Christian missionaries in both instances; cf Matthew 23:34.

4 [7] See the note on Matthew 22:1-14.

5 [10] Bad and good alike: cf Matthew 13:47.

6 [11] A wedding garment: the repentance, change of heart and mind, that is the condition for entrance into the kingdom (Matthew 3:2; 4:17) must be continued in a life of good deeds (Matthew 7:21-23).

7 [13] Wailing and grinding of teeth: the Christian who lacks the wedding garment of good deeds will suffer the same fate as those Jews who have rejected Jesus; see the note on Matthew 8:11-12.

8 [15-22] The series of controversies between Jesus and the representatives of Judaism (see the note on Matthew 21:23-27) is resumed. As in the first (Matthew 21:23-27), here and in the following disputes Matthew follows his Marcan source with few modifications.

9 [15] The Pharisees: while Matthew retains the Marcan union of Pharisees and Herodians in this account, he clearly emphasizes the Pharisees' part. They alone are mentioned here, and the Herodians are joined with them only in a prepositional phrase of Matthew 22:16. Entrap him in speech: the question that they will pose is intended to force Jesus to take either a position contrary to that held by the majority of the people or one that will bring him into conflict with the Roman authorities.

10 [16] Herodians: see the note on Mark 3:6. They would favor payment of the tax; the Pharisees did not.

11 [17] Is it lawful: the law to which they refer is the law of God.

12 [19] They handed him the Roman coin: their readiness in producing the money implies their use of it and their acceptance of the financial advantages of the Roman administration in Palestine.

13 [21] Caesar's: the emperor Tiberius (A.D. 14-37). Repay to Caesar what belongs to Caesar: those who willingly use the coin that is Caesar's should repay him in kind. The answer avoids taking sides in the question of the lawfulness of the tax. To God what belongs to God: Jesus raises the debate to a new level. Those who have hypocritically asked about tax in respect to its relation to the law of God should be concerned rather with repaying God with the good deeds that are his due; cf Matthew 21:41, 43.

14 [23-33] Here Jesus' opponents are the Sadducees, members of the powerful priestly party of his time; see the note on Matthew 3:7. Denying the resurrection of the dead, a teaching of relatively late origin in Judaism (cf Daniel 12:2), they appeal to a law of the Pentateuch (Deut 25:5-10) and present a case based on it that would make resurrection from the dead ridiculous (Matthew 22:24-28). Jesus chides them for knowing neither the scriptures nor the power of God (Matthew 22:29). His argument in respect to God's power contradicts the notion, held even by many proponents as well as by opponents of the teaching, that the life of those raised from the dead would be essentially a continuation of the type of life they had had before death (Matthew 22:30). His argument based on the scriptures (Matthew 22:31-32) is of a sort that was accepted as valid among Jews of the time.

15 [23] Saying that there is no resurrection: in the Marcan parallel (Matthew 22:12, 18) the Sadducees are correctly defined as those "who say there is no resurrection"; see also Luke 20:27. Matthew's rewording of Mark can mean that these particular Sadducees deny the resurrection, which would imply that he was not aware that the denial was characteristic of the party. For some scholars this is an indication of his being a Gentile Christian; see the note on Matthew 21:4-5.

16 [24] "If a man dies . . . his brother': this is known as the "law of the levirate," from the Latin levir, "brother-in-law." Its purpose was to continue the family line of the deceased brother (Deut 25:6).

17 [29] The sexual relationships of this world will be transcended; the risen body will be the work of the creative power of God.

18 [31-32] Cf Exodus 3:6. In the Pentateuch, which the Sadducees accepted as normative for Jewish belief and practice, God speaks even now (to you) of himself as the God of the patriarchs who died centuries ago. He identifies himself in relation to them, and because of their relation to him, the living God, they too are alive. This might appear no argument for the resurrection, but simply for life after death as conceived in Wisdom 3, 1-3. But the general thought of early first-century Judaism was not influenced by that conception; for it human immortality was connected with the existence of the body.

19 [34-40] The Marcan parallel (Mark 12:28-34) is an exchange between Jesus and a scribe who is impressed by the way in which Jesus has conducted himself in the previous controversy (Mark 12:28), who compliments him for the answer he gives him (Mark 12:32), and who is said by Jesus to be "not far from the kingdom of God" (Mark 12:34). Matthew has sharpened that scene. The questioner, as the representative of other Pharisees, tests Jesus by his question (Matthew 22:34-35), and both his reaction to Jesus' reply and Jesus' commendation of him are lacking.

20 [35] [A scholar of the law]: meaning "scribe." Although this reading is supported by the vast majority of textual witnesses, it is the only time that the Greek word so translated occurs in Matthew. It is relatively frequent in Luke, and there is reason to think that it may have been added here by a copyist since it occurs in the Lucan parallel (Luke 10:25-28). Tested: see the note on Matthew 19:3.

21 [36] For the devout Jew all the commandments were to be kept with equal care, but there is evidence of preoccupation in Jewish sources with the question put to Jesus.

22 [37-38] Cf Deut 6:5. Matthew omits the first part of Mark's fuller quotation (Mark 12:29; Deut 6:4-5), probably because he considered its monotheistic emphasis needless for his church. The love of God must engage the total person (heart, soul, mind).

23 [39] Jesus goes beyond the extent of the question put to him and joins to the greatest and the first commandment a second, that of love of neighbor, Lev 19:18; see the note on Matthew 19:18-19. This combination of the two commandments may already have been made in Judaism.

24 [40] The double commandment is the source from which the whole law and the prophets are derived.

25 [41-46] Having answered the questions of his opponents in the preceding three controversies, Jesus now puts a question to them about the sonship of the Messiah. Their easy response (Matthew 22:43a) is countered by his quoting a verse of Psalm 110 that raises a problem for their response (43b-45). They are unable to solve it and from that day on their questioning of him is ended.

26 [41] The Pharisees . . . questioned them: Mark is not specific about who are questioned (Mark 12:35).

27 [42-44] David's: this view of the Pharisees was based on such Old Testament texts as Isaiah 11:1-9; Jeremiah 23:5; and Ezekiel 34:23; see also the extrabiblical Psalms of Solomon Psalm 17:21. How, then . . . saying: Jesus cites Psalm 110:1 accepting the Davidic authorship of the psalm, a common view of his time. The psalm was probably composed for the enthronement of a Davidic king of Judah. Matthew assumes that the Pharisees interpret it as referring to the Messiah, although there is no clear evidence that it was so interpreted in the Judaism of Jesus' time. It was widely used in the early church as referring to the exaltation of the risen Jesus. My lord: understood as the Messiah.

28 [45] Since Matthew presents Jesus both as Messiah (Matthew 16:16) and as Son of David (Matthew 1:1; see also the note on Matthew 9:27), the question is not meant to imply Jesus' denial of Davidic sonship. It probably means that although he is the Son of David, he is someone greater, Son of Man and Son of God, and recognized as greater by David who calls him my "lord.'

玛窦福音 Matthew Chapter 23
Matthew
Chapter 23

1 1 Then Jesus spoke to the crowds and to his disciples,

那时,耶稣对民众和他的门徒讲论说:

2 2 saying,"The scribes and the Pharisees have taken their seat on the chair of Moses.

经师和法利塞人坐在梅瑟的讲座上:

3 Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice.

凡他们对你们所说的,你们要行要守;但不要照他们的行为去做,因为他们只说不做。

4 They tie up heavy burdens 3 (hard to carry) and lay them on people's shoulders, but they will not lift a finger to move them.

他们把沉重而难以负荷的担子捆好,放在人的肩上,自己却不肯用一个指头动一下。

5 4 All their works are performed to be seen. They widen their phylacteries and lengthen their tassels.

他们所做的一切工作都是为叫人看;为此,他们把经匣放宽,衣穗加长;

6 5 They love places of honor at banquets, seats of honor in synagogues,

他们又喜爱筵席上的首位,会堂中的上座,

7 greetings in marketplaces, and the salutation ‘'Rabbi.'

喜爱人在街市上向他们致敬,称他们为"辣彼"。

8 6 As for you, do not be called ‘Rabbi.' You have but one teacher, and you are all brothers.

至于你们,却不要被称为"辣彼",因为你们的师傅只有一位,你们众人都是兄弟;

9 Call no one on earth your father; you have but one Father in heaven.

也不要在地上称人为你们的父,因为你们的父只有一位,就是天上的父。

10 Do not be called ‘Master'; you have but one master, the Messiah.

你们也不要被称为导师,因为你们的导师只有一位,就是默西亚。

11 The greatest among you must be your servant.

你们中那最大的,该作你们的仆役。

12 Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.

凡高举自己的,必被贬抑;凡贬抑自己的,必被高举。

13 7"Woe to you, scribes and Pharisees, you hypocrites. You lock the kingdom of heaven 8 before human beings. You do not enter yourselves, nor do you allow entrance to those trying to enter.

祸哉,你们经师和法利塞假善人!因为你们给人封闭了天国:你们不进去,也不让愿意进去的人进去。

14 ) 9 祸哉,你们经师和法利塞假善人!因为你们吞没了寡妇的家产,而以长久的祈祷作掩饰,为此,你们必要遭受更重的处罚。】

15 10"Woe to you, scribes and Pharisees, you hypocrites. You traverse sea and land to make one convert, and when that happens you make him a child of Gehenna twice as much as yourselves.

祸哉,你们经师和法利塞假善人!因为你们走遍了海洋和陆地,为使一个人成为归依者;几时他成了,你们反而使他成为一个比你们加倍坏的‘地狱之子’。

16 11"Woe to you, blind guides, who say, ‘If one swears by the temple, it means nothing, but if one swears by the gold of the temple, one is obligated.'

祸哉,你们瞎眼的响导!你们说:谁若指着圣所起誓,不算什么;但是谁若指着圣所的金子起誓,就该还愿。

17 Blind fools, which is greater, the gold, or the temple that made the gold sacred?

又昏又瞎的人哪!究竟什么更贵重:是金子还是那使金子成圣的圣所?

18 And you say, ‘If one swears by the altar, it means nothing, but if one swears by the gift on the altar, one is obligated.'

还有:谁若指着全燔祭坛起誓,不算什么;但是谁若指着那上面的供物起誓,就该还愿。

19 You blind ones, which is greater, the gift, or the altar that makes the gift sacred?

瞎眼的人哪!究竟什么更贵重:是供物或是那使供物成圣的全燔祭坛?

20 One who swears by the altar swears by it and all that is upon it;

所以,那指着全燔祭坛起誓的,是指着它和那上面的一切起誓;

21 one who swears by the temple swears by it and by him who dwells in it;

那指着圣所起誓的,是指着它和那住在它内的而起誓;

22 one who swears by heaven swears by the throne of God and by him who is seated on it.

那指着天起誓的,是指着天主的宝座和坐在上面的那位起誓。

23 "Woe to you, scribes and Pharisees, you hypocrites. You pay tithes 12 of mint and dill and cummin, and have neglected the weightier things of the law: judgment and mercy and fidelity. (But) these you should have done, without neglecting the others.

祸哉,你们经师和法利塞假善人!因为你们捐献十分之一的薄荷、茴香和莳萝,却放过了法律上最重要的公义、仁爱与信义;这些固然该作,那些也不可放过。

24 13 Blind guides, who strain out the gnat and swallow the camel!

瞎眼的响导!你们滤出蚊蚋,却吞下了骆驼。

25 14"Woe to you, scribes and Pharisees, you hypocrites. You cleanse the outside of cup and dish, but inside they are full of plunder and self-indulgence.

祸哉,你们经师和法利塞假善人!因为你们洗擦杯盘的外面,里面却满是劫夺与贪欲。

26 Blind Pharisee, cleanse first the inside of the cup, so that the outside also may be clean.

瞎眼的法利塞人!你先应清洁杯的里面,好叫它外面也成为清洁的。

27 15"Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men's bones and every kind of filth.

祸哉,你们经师和法利塞假善人!因为你们好象用石灰刷白的坟墓;外面看来倒华丽,里面却满是死者的骨骸和各样的污秽。

28 Even so, on the outside you appear righteous, but inside you are filled with hypocrisy and evildoing.

同样,你们外面叫人看来倒象义人,你们里面却满是虚伪和不法。

29 16"Woe to you, scribes and Pharisees, 17 you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous,

祸哉,你们经师和法利塞假善人!因为你们修建先知的坟,装饰义人的墓,

30 and you say, ‘If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets' blood.'

且说:假使我们生在我们祖先的时日,我们决不是他们流先知血的伙伴;

31 Thus you bear witness against yourselves that you are the children of those who murdered the prophets;

这样你们自己作证,你们是那些残杀先知者的子孙了。

32 now fill up what your ancestors measured out!

你们就来补足你们祖先作恶的尺度吧!

33 You serpents, you brood of vipers, how can you flee from the judgment of Gehenna?

蛇啊!毒蛇的种类,你们怎能逃避地狱的处罚?

34 18 Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town,

为此,看!我打发先知、贤哲和经师到你们这里来,其中有的你们要杀死,有的你们要钉死,有的你们要在你们的会堂中鞭打,有的你们要由一城市追逼到另一城市,

35 so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar.

好叫流在地上一切义人的血,自义人亚伯尔的血,直到你们曾在圣所与全燔祭坛间,所杀的贝勒基雅的儿子则加黎雅的血,都归到你们身上。

36 Amen, I say to you, all these things will come upon this generation.

我实在告诉你们:这一切都要归到这一代人身上。

37 19"Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together, as a hen gathers her young under her wings, but you were unwilling!

耶路撒冷!耶路撒冷!你常残杀先知,用石头砸死那些派遣到你这里来的人。我多少次愿意聚集你的子女,有如母鸡把自己的幼雏聚集在翅膀底下,但你却不愿意!

38 Behold, your house will be abandoned, desolate.

你看吧!你们的房屋必给你们留下一片荒凉。

39 I tell you, you will not see me again until you say,‘Blessed is he who comes in the name of the Lord.'"



Footnotes(注解)

1 [1-39] The final section of the narrative part of the fifth book of the gospel is a denunciation by Jesus of the scribes and the Pharisees (see the note on Matthew 3:7). It depends in part on Mark and Q (cf Mark 12:38-39; Luke 11:37-52; 13:34-35), but in the main it is peculiar to Matthew. (For the reasons against considering this extensive body of sayings- material either as one of the structural discourses of this gospel or as part of the one that follows in Matthew 24-25, see the note on Matthew 19:1-23:39.) While the tradition of a deep opposition between Jesus and the Pharisees is well founded, this speech reflects an opposition that goes beyond that of Jesus' ministry and must be seen as expressing the bitter conflict between Pharisaic Judaism and the church of Matthew at the time when the gospel was composed. The complaint often made that the speech ignores the positive qualities of Pharisaism and of its better representatives is true, but the complaint overlooks the circumstances that gave rise to the invective. Nor is the speech purely anti-Pharisaic. The evangelist discerns in his church many of the same faults that he finds in its opponents and warns his fellow Christians to look to their own conduct and attitudes.

2 [2-3] Have taken their seat . . . Moses: it is uncertain whether this is simply a metaphor for Mosaic teaching authority or refers to an actual chair on which the teacher sat. It has been proved that there was a seat so designated in synagogues of a later period than that of this gospel. Do and observe . . . they tell you: since the Matthean Jesus abrogates Mosaic law (Matthew 5:31-42), warns his disciples against the teaching of the Pharisees (Matthew 14:1-12), and, in this speech, denounces the Pharisees as blind guides in respect to their teaching on oaths (Matthew 16-22), this commandment to observe all things whatsoever they (the scribes and Pharisees) tell you cannot be taken as the evangelist's understanding of the proper standard of conduct for his church. The saying may reflect a period when the Matthean community was largely Jewish Christian and was still seeking to avoid a complete break with the synagogue. Matthew has incorporated this traditional material into the speech in accordance with his view of the course of salvation history, in which he portrays the time of Jesus' ministry as marked by the fidelity to the law, although with significant pointers to the new situation that would exist after his death and resurrection (see the note on Matthew 5:17-20). The crowds and the disciples (Matthew 23:1) are exhorted not to follow the example of the Jewish leaders, whose deeds do not conform to their teaching (Matthew 23:3).

3 [4] Tie up heavy burdens: see the note on Matthew 11:28.

4 [5] To the charge of preaching but not practicing (Matthew 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see the note on Matthew 6:1-18). Phylacteries: the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Exodus 13:9, 16; Deut 6:8; 11:18). Tassels: see the note on Matthew 9:20. The widening of phylacteries and the lengthening of tassels were for the purpose of making these evidences of piety more noticeable.

5 [6] Cf Mark 12:38-39."Rabbi': literally,"my great one," a title of respect for teachers and leaders.

6 [8-12] These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title"Rabbi' has been said to be used in addressing the scribes and Pharisees (Matthew 23:7), the implication is that Father and"Master' also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew's church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts . . . will be exalted: cf Luke 14:11.

7 [13-36] This series of seven"woes," directed against the scribes and Pharisees and addressed to them, is the heart of the speech. The phrase woe to occurs often in the prophetic and apocalyptic literature, expressing horror of a sin and punishment for those who commit it. Hypocrites: see the note on Matthew 6:2. The hypocrisy of the scribes and Pharisees consists in the difference between their speech and action Matthew 23:3 and in demonstrations of piety that have no other purpose than to enhance their reputation as religious persons (Matthew 23:5).

8 [13] You lock the kingdom of heaven: cf Matthew 16:19 where Jesus tells Peter that he will give him the keys to the kingdom of heaven. The purpose of the authority expressed by that metaphor is to give entrance into the kingdom (the kingdom is closed only to those who reject the authority); here the charge is made that the authority of the scribes and Pharisees is exercised in such a way as to be an obstacle to entrance. Cf Luke 11:52 where the accusation against the"scholars of the law" (Matthew's scribes) is that they"have taken away the key of knowledge."

9 [14] Some manuscripts add a verse here or after Matthew 23:12"Woe to you, scribes and Pharisees, you hypocrites. You devour the houses of widows and, as a pretext, recite lengthy prayers. Because of this, you will receive a very severe condemnation." Cf Mark 12:40; Luke 20:47. This"woe" is almost identical with Mark 12:40 and seems to be an interpolation derived from that text.

10 [15] In the first century A.D. until the First Jewish Revolt against Rome (A.D. 66-70), many Pharisees conducted a vigorous missionary campaign among Gentiles. Convert: literally,"proselyte," a Gentile who accepted Judaism fully by submitting to circumcision and all other requirements of Mosaic law. Child of Gehenna: worthy of everlasting punishment; for Gehenna, see the note on Matthew 5:22. Twice as much as yourselves: possibly this refers simply to the zeal of the convert, surpassing that of the one who converted him.

11 [16-22] An attack on the casuistry that declared some oaths binding (one is obligated) and others not (it means nothing) and held the binding oath to be the one made by something of lesser value (the gold; the gift on the altar). Such teaching, which inverts the order of values, reveals the teachers to be blind guides; cf Matthew 15:14. Since the Matthean Jesus forbids all oaths to his disciples (Matthew 5:33-37), this woe does not set up a standard for Christian moral conduct, but ridicules the Pharisees on their own terms.

12 [23] The Mosaic law ordered tithing of the produce of the land (Lev 27:30; Deut 14:22-23), and the scribal tradition is said here to have extended this law to even the smallest herbs. The practice is criticized not in itself but because it shows the Pharisees' preoccupation with matters of less importance while they neglect the weightier things of the law.

13 [24] Cf Lev 11:41-45 that forbids the eating of any"swarming creature." The Pharisees' scrupulosity about minor matters and neglect of greater ones (Matthew 23:23) is further brought out by this contrast between straining liquids that might contain a tiny"swarming creature" and yet swallowing the camel. The latter was one of the unclean animals forbidden by the law (Lev 11:4), but it is hardly possible that the scribes and Pharisees are being denounced as guilty of so gross a violation of the food laws. To swallow the camel is only a hyperbolic way of speaking of their neglect of what is important.

14 [25-26] The ritual washing of utensils for dining (cf Mark 7:4) is turned into a metaphor illustrating a concern for appearances while inner purity is ignored. The scribes and Pharisees are compared to cups carefully washed on the outside but filthy within. Self-indulgence: the Greek word here translated means lack of self-control, whether in drinking or in sexual conduct.

15 [27-28] The sixth woe, like the preceding one, deals with concern for externals and neglect of what is inside. Since contact with dead bodies, even when one was unaware of it, caused ritual impurity (Numbers 19:11-22), tombs were whitewashed so that no one would contract such impurity inadvertently.

16 [29-36] The final woe is the most serious indictment of all. It portrays the scribes and Pharisees as standing in the same line as their ancestors who murdered the prophets and the righteous.

17 [29-32] In spite of honoring the slain dead by building their tombs and adorning their memorials, and claiming that they would not have joined in their ancestors' crimes if they had lived in their days, the scribes and Pharisees are true children of their ancestors and are defiantly ordered by Jesus to fill up what those ancestors measured out. This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God's final judgment would take place.

18 [34-36] There are important differences between the Matthean and the Lucan form of this Q material; cf Luke 11:49-51. In Luke the one who sends the emissaries is the"wisdom of God." If, as many scholars think, that is the original wording of Q, Matthew, by making Jesus the sender, has presented him as the personified divine wisdom. In Luke, wisdom's emissaries are the Old Testament"prophets" and the Christian"apostles." Matthew's prophets and wise men and scribes are probably Christian disciples alone; cf Matthew 10:41 and see the note on Matthew 13:52. You will kill: see Matthew 24:9. Scourge in your synagogues . . . town to town: see Matthew 10:17, 23 and the note on Matthew 10:17. All the righteous blood shed upon the earth: the slaying of the disciples is in continuity with all the shedding of righteous blood beginning with that of Abel. The persecution of Jesus' disciples by this generation involves the persecutors in the guilt of their murderous ancestors. The blood of Zechariah: see the note on Luke 11:51. By identifying him as the son of Barachiah Matthew understands him to be Zechariah the Old Testament minor prophet; see Zechariah 1:1.

19 [37-39] Cf Luke 13:34-35. The denunciation of Pharisaic Judaism ends with this lament over Jerusalem, which has repeatedly rejected and murdered those whom God has sent to her. How many times: this may refer to various visits of Jesus to the city, an aspect of his ministry found in John but otherwise not in the synoptics. As a hen . . . under her wings: for imagery similar to this, see Psalm 17:8; 91:4. Your house . . . desolate: probably an allusion to the destruction of the temple in A.D. 70. You will not see me . . . in the name of the Lord: Israel will not see Jesus again until he comes in glory for the final judgment. The acclamation has been interpreted in contrasting ways, as an indication that Israel will at last accept Jesus at that time, and as its troubled recognition of him as its dreaded judge who will pronounce its condemnation; in support of the latter view see Matthew 24:30.

玛窦福音 Matthew Chapter 24
Matthew
Chapter 24

1 1 Jesus left the temple area and was going away, when his disciples approached him to point out the temple buildings.

耶稣由圣殿里出来前行,门徒前来把圣殿的建筑指给他看。

2 2 He said to them in reply, "You see all these things, do you not? Amen, I say to you, there will not be left here a stone upon another stone that will not be thrown down."

耶稣回答他们说:"你们不是看见这一切吗?我实在告诉你们:将来这里决没有一块石头,留在另一块石头上,而不被拆毁的。"

3 As he was sitting on the Mount of Olives, 3 the disciples approached him privately and said, "Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?"

他在橄榄山上坐着的时候,门徒前来私下对他说:"请告诉我们:什么时候要发生这些事?又什么是你来临和时代穷尽的先兆?

4 4 Jesus said to them in reply, "See that no one deceives you.

耶稣回答说:"你们要谨慎,免得有人欺骗你们,

5 For many will come in my name, saying,‘I am the Messiah,' and they will deceive many.

因为将有许多人假冒我的名字来说:我就是默西亚;他们要欺骗许多人。

6 You will hear of wars 5 and reports of wars; see that you are not alarmed, for these things must happen, but it will not yet be the end.

你们要听到战争和战争的风声。小心,不要惊慌!因为这是必须发生的,但还不是结局,

7 Nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes from place to place.

因为民族要起来攻击民族,国家要起来攻击国家;并且到处要有饥荒、瘟疫和地震。

8 6 All these are the beginning of the labor pains.

但是,这一切只是痛苦的开始。

9 7 Then they will hand you over to persecution, and they will kill you. You will be hated by all nations because of my name.

那时,人要交付你们去受刑,要杀害你们;你们为了我的名字,要为各民族所憎恨。

10 And then many will be led into sin; they will betray and hate one another.

那时,必有许多人要跌倒,互相出卖,互相仇恨;

11 Many false prophets will arise and deceive many;

许多假先知要起来,欺骗许多人;

12 and because of the increase of evildoing, the love of many will grow cold.

由于罪恶的增加,许多人的爱情必要冷淡。

13 But the one who perseveres to the end will be saved.

唯独坚持到底的,才可得救。

14 And this gospel of the kingdom will be preached throughout the world as a witness to all nations, 8 and then the end will come.

天国的福音必先在全世界宣讲,给万民作证,然后结局才会来到。

15 9 "When you see the desolating abomination 10 spoken of through Daniel the prophet standing in the holy place (let the reader understand),

所以,几时你们见到达尼尔所说的‘招致荒凉的可憎之物’已立于圣地,──读者应明白:

16 then those in Judea must flee 11 to the mountains,

那时在犹太的,该逃往山中;

17 12 a person on the housetop must not go down to get things out of his house,

在屋顶上的,不要下来,从自己的屋里,取什么东西;

18 a person in the field must not return to get his cloak.

在田野里的,也不要回来取他的外衣。

19 Woe to pregnant women and nursing mothers in those days.

在那些日子内,怀孕的和哺乳的,是有祸的。

20 13 Pray that your flight not be in winter or on the sabbath,

你们当祈祷,不要叫你们的逃遁遇到冬天或安息日。

21 14 for at that time there will be great tribulation, such as has not been since the beginning of the world until now, nor ever will be.

因为那时必有大灾难,是从宇宙开始,直到如今从未有过的,将来也不会再有;

22 And if those days had not been shortened, no one would be saved; but for the sake of the elect they will be shortened.

并且那些时日如不缩短,凡有血肉的,都不会得救;但为了那些被选的,那些时日,必将缩短。

23 If anyone says to you then, ‘Look, here is the Messiah!' or,‘There he is!' do not believe it.

那时,若有人对你们说:看,默西亚在这里,或说:在那里!你们不要相信,

24 False messiahs and false prophets will arise, and they will perform signs and wonders so great as to deceive, if that were possible, even the elect.

因为将有假默西亚和假先知兴起,行大奇迹和异迹,以致如果可能,连被选的人也要被欺骗。

25 Behold, I have told it to you beforehand.

看,我预先告诉了你们。

26 So if they say to you, 'He is in the desert,' do not go out there; if they say, 'He is in the inner rooms,' do not believe it. 15

为此,如果有人对你们说:看,他在旷野。你们不要出来。或说:看,在内室。你们也不要相信。

27 For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be.

因为如同闪电从东方发出,直照到西方,人子的来临也要这样。

28 Wherever the corpse is, there the vultures will gather.

无论在那里有死尸,老鹰就聚集在那里。”

29 16 "Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken.

那些时日的灾难一过,立时太阳就要昏暗,月亮也不发光,星辰要从天上坠下,天上的万象也要动摇。

30 And then the sign of the Son of Man 17 will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory.

那时,人子的记号要出现天上;地上所有的种族,都要哀号,要看见人子带着威能和大光荣,乘着天上的云彩降来。

31 And he will send out his angels 18 with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other.

他要派遣他的天使,用发出洪声的号角,由四方,从天这边到天那边,聚集他所拣选的人。

32 19 "Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near.

你们应该由无花果取个比喻:几时它的枝条已经发嫩,叶子出生了,你们就知道夏天近了。

33 In the same way, when you see all these things, know that he is near, at the gates.

同样,你们几时看见这一切,你们就该知道他已近了,就在门口。

34 Amen, I say to you, this generation 20 will not pass away until all these things have taken place.

我实在告诉你们:非到这一切发生了,这一世代决不会过去。

35 Heaven and earth will pass away, but my words will not pass away.

天地要过去,但是我的话,决不会过去。”

36 21 "But of that day and hour no one knows, neither the angels of heaven, nor the Son, 22 but the Father alone.

至于那日子和那时刻,除父一个外,谁也不知道,连天上的天使都不知道。

37 23 For as it was in the days of Noah, so it will be at the coming of the Son of Man.

就如在诺厄的时日怎样,人子的来临也要怎样。

38 In (those) days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark.

因为就如在洪水以前的时日,人照常吃喝婚嫁,直到诺厄进入方舟的那一天,

39 They did not know until the flood came and carried them all away. So will it be (also) at the coming of the Son of Man.

仍然没有觉察;直到洪水来了,把他们都卷了去;人子的来临,也必要这样。

40 24 Two men will be out in the field; one will be taken, and one will be left.

那时,两个人同在田间,一个被提去,一个却被遗弃;

41 Two women will be grinding at the mill; one will be taken, and one will be left.

两个女人同在磨旁推磨,一个被提去,一个却被遗弃。

42 25 Therefore, stay awake! For you do not know on which day your Lord will come.

所以,你们要醒寤,因为你们不知道:在那一天你们的主人要来。

43 Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into.

这一点你们要明白:如果家主知道,盗贼几更天要来,他必要醒寤,不让自己的房屋被挖穿。

44 So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.

为此,你们应该准备,因为你们不料想的时辰,人子就来了。”

45 26 27 "Who, then, is the faithful and prudent servant, whom the master has put in charge of his household to distribute to them their food at the proper time?

究竟谁是那忠信聪明的仆人,主人派他管理自己的家仆,按时配给他们食粮呢?

46 Blessed is that servant whom his master on his arrival finds doing so.

主人来时,看见他如此行事,那仆人才是有福的。

47 Amen, I say to you, he will put him in charge of all his property.

我实在告诉你们:主人必要委派他管理自己的一切财产

48 28 But if that wicked servant says to himself, ‘My master is long delayed,'

如果那恶仆心里说:我主人必要迟延,

49 and begins to beat his fellow servants, and eat and drink with drunkards,

于是开始拷打自己的同伴,甚或同醉汉一起吃喝。

50 the servant's master will come on an unexpected day and at an unknown hour

正在他不期待的日子,和想不到的时刻,那仆人的主人要来到,

51 and will punish him severely 29 and assign him a place with the hypocrites, where there will be wailing and grinding of teeth.

铲除他,使他与假善人遭受同样的命运;在那里要有哀号和切齿。”



Footnotes(注解)

1 [1-25:46] The discourse of the fifth book, the last of the five around which the gospel is structured. It is called the "escha tological" discourse since it deals with the coming of the new age (the eschaton) in its fullness, with events that will precede it, and with how the disciples are to conduct themselves while awaiting an event that is as certain as its exact time is unknown to all but the Father (Matthew 24:36). The discourse may be divided into two parts, Matthew 24:1-44 and Matthew 24:45-25:46. In the first, Matthew follows his Marcan source (Mark 13:1-37) closely. The second is drawn from Q and from the evangelist's own traditional material. Both parts show Matthew's editing of his sources by deletions, additions, and modifications. The vigilant waiting that is emphasized in the second part does not mean a cessation of ordinary activity and concentration only on what is to come, but a faithful accomplishment of duties at hand, with awareness that the end, for which the disciples must always be ready, will entail the great judgment by which the everlasting destiny of all will be determined.

2 [2] As in Mark, Jesus predicts the destruction of the temple. By omitting the Marcan story of the widow's contribution (Mark 12:41-44) that immediately precedes the prediction in that gospel, Matthew has established a close connection between it and Matthew 23:38, ". . . your house will be abandoned desolate."

3 [3] The Mount of Olives: see the note on Matthew 21:1. The disciples: cf Mark 13:3-4 where only Peter, James, John, and Andrew put the question that is answered by the discourse. In both gospels, however, the question is put privately: the ensuing discourse is only for those who are disciples of Jesus. When will this happen . . . end of the age?: Matthew distinguishes carefully between the destruction of the temple (this) and the coming of Jesus that will bring the end of the age. In Mark the two events are more closely connected, a fact that may be explained by Mark's believing that the one would immediately succeed the other. Coming: this translates the Greek word parousia, which is used in the gospels only here and in Matthew 24:27, 37, 39. It designated the official visit of a ruler to a city or the manifestation of a saving deity, and it was used by christians to refer to the final coming of Jesus in glory, a term first found in the New Testament with that meaning in 1 Thes 2:19. The end of the age: see the note on Matthew 13:39.

4 [4-14] This section of the discourse deals with calamities in the world (Matthew 24:6-7) and in the church (Matthew 24:9-12). The former must happen before the end comes (Matthew 24:6), but they are only the beginning of the labor pains (Matthew 24:8). (It may be noted that the Greek word translated the end in Matthew 24:6 and in Matthew 24:13-14 is not the same as the phrase "the end of the age" in Matthew 24:3 although the meaning is the same.) The latter are sufferings of the church, both from within and without, that will last until the gospel is preached . . . to all nations. Then the end will come and those who have endured the sufferings with fidelity will be saved (Matthew 24:13-14).

5 [6-7] The disturbances mentioned here are a commonplace of apocalyptic language, as is the assurance that they must happen (see Daniel 2:28 LXX), for that is the plan of God. Kingdom against kingdom: see Isaiah 19:2.

6 [8] The labor pains: the tribulations leading up to the end of the age are compared to the pains of a woman about to give birth. There is much attestation for rabbinic use of the phrase "the woes (or birth pains) of the Messiah" after the New Testament period, but in at least one instance it is attributed to a rabbi who lived in the late first century A.D. In this Jewish usage it meant the distress of the time preceding the coming of the Messiah; here, the labor pains precede the coming of the Son of Man in glory.

7 [9-12] Matthew has used Mark 13:9-12 in his missionary discourse (Matthew 10:17-21) and omits it here. Besides the sufferings, including death, and the hatred of all nations that the disciples will have to endure, there will be worse affliction within the church itself. This is described in Matthew 24:10-12, which are peculiar to Matthew. Will be led into sin: literally, "will be scandalized," probably meaning that they will become apostates; see Matthew 13:21 where "fall away" translates the same Greek word as here. Betray: in the Greek this is the same word as the hand over of Matthew 24:9. The handing over to persecution and hatred from outside will have their counterpart within the church. False prophets: these are Christians; see the note on Matthew 7:15-20. Evildoing: see Matthew 7:23. Because of the apocalyptic nature of much of this discourse, the literal meaning of this description of the church should not be pressed too hard. However, there is reason to think that Matthew's addition of these verses reflects in some measure the condition of his community.

8 [14] Except for the last part (and then the end will come), this verse substantially repeats Mark 13:10. The Matthean addition raises a problem since what follows in Matthew 24:15-23 refers to the horrors of the First Jewish Revolt including the destruction of the temple, and Matthew, writing after that time, knew that the parousia of Jesus was still in the future. A solution may be that the evangelist saw the events of those verses as foreshadowing the cosmic disturbances that he associates with the parousia (Matthew 24:29) so that the period in which the former took place could be understood as belonging to the end.

9 [15-28] Cf Mark 13:14-23; Luke 17:23-24, 37. A further stage in the tribulations that will precede the coming of the Son of Man, and an answer to the question of Matthew 24:3a, "when will this (the destruction of the temple) happen?"

10 [15] The desolating abomination: in 167 B.C. the Syrian king Antiochus IV Epiphanes desecrated the temple by setting up in it a statue of Zeus Olympios (see 1 Macc 1:54). That event is referred to in Daniel 12:11 LXX as the "desolating abomination" (NAB "horrible abomination") and the same Greek term is used here; cf also Daniel 9:27; 11:31. Although the desecration had taken place before Dn was written, it is presented there as a future event, and Matthew sees that "prophecy" fulfilled in the desecration of the temple by the Romans. In the holy place: the temple; more precise than Mark's where he should not (Mark 13:14). Let the reader understand: this parenthetical remark, taken from Mark 13:14 invites the reader to realize the meaning of Daniel's "prophecy."

11 [16] The tradition that the Christians of Jerusalem fled from that city to Pella, a city of Transjordan, at the time of the First Jewish Revolt is found in Eusebius (Ecclesiastical History, 3, 5, 3), who attributes the flight to "a certain oracle given by revelation before the war." The tradition is not improbable but the Matthean command, derived from its Marcan source, is vague in respect to the place of flight (to the mountains), although some scholars see it as applicable to the flight to Pella.

12 [17-19] Haste is essential, and the journey will be particularly difficult for women who are burdened with unborn or infant children.

13 [20] On the sabbath: this addition to in winter (cf Mark 13:18) has been understood as an indication that Matthew was addressed to a church still observing the Mosaic law of sabbath rest and the scribal limitations upon the length of journeys that might lawfully be made on that day. That interpretation conflicts with Matthew's view on sabbath observance (cf Matthew 12:1-14). The meaning of the addition may be that those undertaking on the sabbath a journey such as the one here ordered would be offending the sensibilities of law-observant Jews and would incur their hostility.

14 [21] For the unparalleled distress of that time, see Daniel 12:1.

15 [26-28] Claims that the Messiah is to be found in some distant or secret place must be ignored. The coming of the Son of Man will be as clear as lightning is to all and as the corpse of an animal is to vultures; cf Luke 17:24, 37. Here there is clear identification of the Son of Man and the Messiah; cf Matthew 24:23.

16 [29] The answer to the question of Matthew 24:3b "What will be the sign of your coming?" Immediately after . . . those days: the shortening of time between the preceding tribulation and the parousia has been explained as Matthew's use of a supposed device of Old Testament prophecy whereby certainty that a predicted event will occur is expressed by depicting it as imminent. While it is questionable that that is an acceptable understanding of the Old Testament predictions, it may be applicable here, for Matthew knew that the parousia had not come immediately after the fall of Jerusalem, and it is unlikely that he is attributing a mistaken calculation of time to Jesus. The sun . . . be shaken: cf Isaiah 13:10, 13.

17 [30] The sign of the Son of Man: perhaps this means the sign that is the glorious appearance of the Son of Man; cf Matthew 12:39-40 where "the sign of Jonah" is Jonah's being in the "belly of the whale." Tribes of the earth will mourn: peculiar to Matthew; cf Zechariah 12:12-14. Coming upon the clouds . . . glory: cf Daniel 7:13 although there the "one like a son of man" comes to God to receive kingship; here the Son of Man comes from heaven for judgment.

18 [31] Send out his angels: cf Matthew 13:41 where they are sent out to collect the wicked for punishment. Trumpet blast: cf Isaiah 27:13; 1 Thes 4:16.

19 [32-35] Cf Mark 13:28-31.

20 [34] The difficulty raised by this verse cannot be satisfactorily removed by the supposition that this generation means the Jewish people throughout the course of their history, much less the entire human race. Perhaps for Matthew it means the generation to which he and his community belonged.

21 [36-44] The statement of Matthew 24:34 is now counterbalanced by one that declares that the exact time of the parousia is known only to the Father (Matthew 24:36), and the disciples are warned to be always ready for it. This section is drawn from Mark and Q (cf Luke 17:26-27, 34-35; 12:39-40).

22 [36] Many textual witnesses omit nor the Son, which follows Mark 13:32. Since its omission can be explained by reluctance to attribute this ignorance to the Son, the reading that includes it is probably original.

23 [37-39] Cf Luke 17:26-27. In the days of Noah: the Old Testament account of the flood lays no emphasis upon what is central for Matthew, i.e., the unexpected coming of the flood upon those who were unprepared for it.

24 [40-41] Cf Luke 17:34-35. Taken . . . left: the former probably means taken into the kingdom; the latter, left for destruction. People in the same situation will be dealt with in opposite ways. In this context, the discrimination between them will be based on their readiness for the coming of the Son of Man.

25 [42-44] Cf Luke 12:39-40. The theme of vigilance and readiness is continued with the bold comparison of the Son of Man to a thief who comes to break into a house.

26 [45-51] The second part of the discourse (see the note on Matthew 24:1-25:46) begins with this parable of the faithful or unfaithful servant; cf Luke 12:41-46. It is addressed to the leaders of Matthew's church; the servant has been put in charge of his master's household (Matthew 24:45) even though that household is composed of those who are his fellow servants (Matthew 24:49).

27 [45] To distribute . . . proper time: readiness for the master's return means a vigilance that is accompanied by faithful performance of the duty assigned.

28 [48] My master . . . delayed: the note of delay is found also in the other parables of this section; cf Matthew 25:5, 19.

29 [51] Punish him severely: the Greek verb, found in the New Testament only here and in the Lucan parallel (Luke 12:46), means, literally, "cut in two." With the hypocrites: see the note on Matthew 6:2. Matthew classes the unfaithful Christian leader with the unbelieving leaders of Judaism. Wailing and grinding of teeth: see the note on Matthew 8:11-12.



玛窦福音 Matthew Chapter 25
Matthew
Chapter 25

1 1 "Then 2 the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

那时,天国好比十个童女,拿着自己的灯,出去迎接新郎。

2 3 Five of them were foolish and five were wise.

她们中五个是糊涂的,五个是明智的。

3 The foolish ones, when taking their lamps, brought no oil with them,

糊涂的拿了灯,却没有随身带油;

4 but the wise brought flasks of oil with their lamps.

而明智的拿了灯,并且在壶里带了油。

5 Since the bridegroom was long delayed, they all became drowsy and fell asleep.

因为新郎迟延,她们都打盹睡着了。

6 At midnight, there was a cry, ‘Behold, the bridegroom! Come out to meet him!'

半夜有人喊说:新郎来了,你们出来迎接吧!

7 Then all those virgins got up and trimmed their lamps.

那些童女遂都起来,装备她们的灯。

8 The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.'

胡涂的对明智的说:把你们的油,分些给我们吧!因为我们的灯快要灭了!

9 But the wise ones replied, ‘No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.'

明智的答说:怕为我们和你们都不够,更好你们到卖油的那里去,为自己买吧!

10 While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him. Then the door was locked.

她们去买的时候,新郎到了,那准备好了的,就同他进去,共赴婚宴;门遂关上了。

11 4 Afterwards the other virgins came and said, 'Lord, Lord, open the door for us!'

末后,其余的童女也来了,说:主啊!主啊!给我们开门吧!

12 But he said in reply, ‘Amen, I say to you, I do not know you.'

他却答说:我实在告诉你们:我不认识你们。

13 Therefore, stay awake, 5 for you know neither the day nor the hour.

所以,你们该醒寤,因为你们不知道那日子,也不知道那时辰。

14 6 "It will be as when a man who was going on a journey 7 called in his servants and entrusted his possessions to them.

天国又如一个要远行的人,将自己的仆人叫来,把财产托付给他们:

15 To one he gave five talents; 8 to another, two; to a third, one--to each according to his ability. Then he went away. Immediately

按照他们的才能,一个给了五个“塔冷通”,一个给了二个,一个给了一个;然后动身走了。

16 the one who received five talents went and traded with them, and made another five.

那领了五个“塔冷通”的,立刻去用来营业,另外赚了五个。

17 Likewise, the one who received two made another two.

同样,那领了两个的,也赚了另外两个。

18 9 But the man who received one went off and dug a hole in the ground and buried his master's money.

但是,那领了一个的,却去掘开地,把主人的银子藏了。

19 After a long time the master of those servants came back and settled accounts with them.

过了多时,仆人的主人回来了,便与他们算账。

20 The one who had received five talents came forward bringing the additional five. 10 He said,‘Master, you gave me five talents. See, I have made five more.'

那领了五个“塔冷通”的上前来,呈上另外五个“塔冷通”说:主啊!你曾交给我五个“塔冷通”,看,我赚了另外五个“塔冷通”。

21 His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.'

主人对他说:好!善良忠信的仆人,你既在少许事上忠信,我必委派你管理许多大事:进入你主人的福乐吧!

22 (Then) the one who had received two talents also came forward and said,‘Master, you gave me two talents. See, I have made two more.'

那领了二个“塔冷通”的也前来说:主啊!你曾交给我两个“塔冷通”,看!我赚了另外两个“塔冷通”。

23 His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.'

主人对他说:好!善良忠信的仆人,你既在少许事上忠信,我必委派你管理许多大事:进入你主人的福乐吧!

24 Then the one who had received the one talent came forward and said, 'Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter;

随后,那领了一个“塔冷通”的也前来说:主啊!我原知道你是个刻薄的人,在你没有下种的地方收割,在你没有散布的地方聚敛。

25 so out of fear I went off and buried your talent in the ground. Here it is back.'

因为我害怕,所以我去把你的“塔冷通”藏在地下;看!你的仍还给你。

26 His master said to him in reply, ‘You wicked, lazy servant! 11 So you knew that I harvest where I did not plant and gather where I did not scatter?

主人回答说:可恶懒惰的仆人!你既知道:我在没有下种的地方收割,在没有散布的地方聚敛;

27 Should you not then have put my money in the bank so that I could have got it back with interest on my return?

那么,你就该把我的银子,交给钱庄里的人,待我回来时,把我的连本带利取回。

28 Now then! Take the talent from him and give it to the one with ten.

所以,你们把这个“塔冷通”从他手中夺过来,给那有了十个“塔冷通”的,

29 12 For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away.

因为凡是有的,还要给他,叫他富裕;那没有的,连他所有的,也要由他手中夺去。

30 13 And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.'

至于这无用的仆人,你们把他丢在外面的黑暗中,在那里必有哀号和切齿。”

31 14 "When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne,

当人子在自己的光荣中,与众天使一同降来时,那时,他要坐在光荣的宝座上,

32 and all the nations 15 will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats.

一切的民族,都要聚在他面前;他要把他们彼此分开,如同牧人分开绵羊和山羊一样:

33 He will place the sheep on his right and the goats on his left.

把绵羊放在自己的右边,山羊在左边。

34 Then the king will say to those on his right,‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.

那时,君王要对那些在他右边的说:我父所祝福的,你们来吧!承受自创世以来,给你们预备了的国度吧!

35 For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me,

因为我饿了,你们给了我吃的;我渴了,你们给了我喝的;我作客,你们收留了我;

36 naked and you clothed me, ill and you cared for me, in prison and you visited me.'

我赤身露体,你们给了我穿的;我患病,你们看顾了我;我在监里,你们来探望了我。

37 Then the righteous 16 will answer him and say, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink?

那时,义人回答他说:主啊!我们什么时候见了你饥饿而供养了你,或口渴而给了你喝的?

38 When did we see you a stranger and welcome you, or naked and clothe you?

我们什么时候见了你作客,而收留了你,或赤身露体而给了你穿的?

39 When did we see you ill or in prison, and visit you?'

我们什么时候见你患病,或在监里而来探望过你?

40 And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.'

君王便回答他门说:我实在告诉你们:凡你们对我这些最小兄弟中的

41 17 Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels.

一个所做的,就是对我做的。

然后他又对那些在他左边的说:可咒骂的,离开我,到那给魔鬼和他的使者预备的永火里去吧!

42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink,

因为我饿了,你们没有给我吃的;我渴了,你们没有给我喝的;

43 a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.'

我作客,你们没有收留我;我赤身露身,你们没有给我穿的;我患病或在监里,你们没有来探望我。

44 18 Then they will answer and say,‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?'

那时,他们也要回答说:主啊!我们几时见了你饥饿,或口渴,或作客,或赤身露体,或有病,或坐监,而我们没有给你效劳?

45 He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.'

那时君王回答他们说:我实在告诉你们:凡你们没有给这些最小中的一个做的,便是没有给我做。

46 And these will go off to eternal punishment, but the righteous to eternal life."

这些人要进入永罚,而那些义人却要进入永生。”



Footnotes(注解)

1 [1-13] Peculiar to Matthew.

2 [1] Then: at the time of the parousia. Kingdom . . . will be like: see the note on Matthew 13:24-30.

3 [2-4] Foolish . . . wise: cf the contrasted "wise man" and "fool" of Matthew 7:24, 26 where the two are distinguished by good deeds and lack of them, and such deeds may be signified by the oil of this parable.

4 [11-12] Lord, Lord: cf Matthew 7:21. I do not know you: cf Matthew 7:23 where the Greek verb is different but synonymous.

5 [13] Stay awake: some scholars see this command as an addition to the original parable of Matthew's traditional material, since in Matthew 25:5 all the virgins, wise and foolish, fall asleep. But the wise virgins are adequately equipped for their task, and stay awake may mean no more than to be prepared; cf Matthew 24:42, 44.

6 [14-30] Cf Luke 19:12-27.

7 [14] It will be as when . . . journey: literally, "For just as a man who was going on a journey." Although the comparison is not completed, the sense is clear; the kingdom of heaven is like the situation here described. Faithful use of one's gifts will lead to participation in the fullness of the kingdom, lazy inactivity to exclusion from it.

8 [15] Talents: see the note on Matthew 18:24.

9 [18] Buried his master's money: see the note on Matthew 13:44.

10 [20-23] Although the first two servants have received and doubled large sums, their faithful trading is regarded by the master as fidelity in small matters only, compared with the great responsibilities now to be given to them. The latter are unspecified. Share your master's joy: probably the joy of the banquet of the kingdom; cf Matthew 8:11.

11 [26-28] Wicked, lazy servant: this man's inactivity is not negligible but seriously culpable. As punishment, he loses the gift he had received, that is now given to the first servant, whose possessions are already great.

12 [29] See the note on Matthew 13:12 where there is a similar application of this maxim.

13 [30] See the note on Matthew 8:11-12.

14 [31-46] The conclusion of the discourse, which is peculiar to Matthew, portrays the final judgment that will accompany the parousia. Although often called a "parable," it is not really such, for the only parabolic elements are the depiction of the Son of Man as a shepherd and of the righteous and the wicked as sheep and goats respectively (Matthew 25:32-33). The criterion of judgment will be the deeds of mercy that have been done for the least of Jesus' brothers (Matthew 25:40). A difficult and important question is the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. (Matthew 25:35, 36) or a particular group of such sufferers? Scholars are divided in their response and arguments can be made for either side. But leaving aside the problem of what the traditional material that Matthew edited may have meant, it seems that a stronger case can be made for the view that in the evangelist's sense the sufferers are Christians, probably Christian missionaries whose sufferings were brought upon them by their preaching of the gospel. The criterion of judgment for all the nations is their treatment of those who have borne to the world the message of Jesus, and this means ultimately their acceptance or rejection of Jesus himself; cf Matthew 10:40, "Who, ev, er receives you, receives me."

See the note on Matthew 16:27.

15 [32] All the nations: before the end the gospel will have been preached throughout the world (Matthew 24:14); thus the Gentiles will be judged on their response to it. But the phrase all the nations includes the Jews also, for at the judgment "the Son of Man . . . will repay everyone according to his conduct" (Matthew 16:27).

16 [37-40] The righteous will be astonished that in caring for the needs of the sufferers they were ministering to the Lord himself. One of these least brothers of mine: cf Matthew 10:42.

17 [41] Fire prepared . . . his angels: cf 1 Enoch 10, 13 where it is said of the evil angels and Semyaza, their leader, "In those days they will lead them into the bottom of the fire--and in torment--in the prison (where) they will be locked up forever."

18 [44-45] The accursed (Matthew 25:41) will be likewise astonished that their neglect of the sufferers was neglect of the Lord and will receive from him a similar answer.


玛窦福音 Matthew Chapter 26
Matthew
Chapter 26

1 1 When Jesus finished all these words, 2 he said to his disciples,

耶稣讲完了这一切话,便对他的门徒说:

2 "You know that in two days' time it will be Passover, and the Son of Man will be handed over to be crucified."

"你们知道:两天以后就是逾越节,人子要被解送,被钉在十字架上。"

3 3 Then the chief priests and the elders of the people assembled in the palace of the high priest, who was called Caiaphas,

那时,司祭长和民间长老,都聚集在名叫盖法的大司祭的庭院内,

4 and they consulted together to arrest Jesus by treachery and put him to death.

共同议决要用诡计捉拿耶稣,加以杀害。

5 But they said, "Not during the festival, 4 that there may not be a riot among the people."

但是他们说:“不可在庆节期内,免得民间发生暴动”。

6 5 Now when Jesus was in Bethany in the house of Simon the leper,

耶稣正在伯达尼癞病人西满家里时,

7 a woman came up to him with an alabaster jar of costly perfumed oil, and poured it on his head while he was reclining at table.

有一个女人拿着一玉瓶贵重的香液来到耶稣跟前,倒在正坐席的耶稣的头上。

8 When the disciples saw this, they were indignant and said, "Why this waste?

门徒们见了就不满意说:“为什么这样浪费?

9 It could have been sold for much, and the money given to the poor."

这香液原可卖得许多钱,施舍给穷人。”

10 Since Jesus knew this, he said to them, "Why do you make trouble for the woman? She has done a good thing for me.

耶稣知道了,就对他们说:“你们为什么叫这个女人难受?她在我身上原是作了一件善事。

11 The poor you will always have with you; but you will not always have me.

你们常有穷人同你们在一起,至于我,你们却不常有。

12 6 In pouring this perfumed oil upon my body, she did it to prepare me for burial.

她把这香液倒在我身上,原是为安葬我而作的。

13 Amen, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will be spoken of, in memory of her."

我实在告诉你们:将来在全世界,这福音无论传到那里,必要述说她所作的事,来记念她。”

14 Then one of the Twelve, who was called Judas Iscar iot, 7 went to the chief priests

随后,那十二人中之一,名叫犹达斯依斯加略的,去见司祭长,

15 8 and said, "What are you willing to give me if I hand him over to you?" They paid him thirty pieces of silver,

说:“我把他交给你们,你们愿意给我什么?”他们约定给他三十块银钱。

16 and from that time on he looked for an opportunity to hand him over.

从此他便寻找机会,要把耶稣交出。

17 On the first day of the Feast of Unleavened Bread, 9 the disciples approached Jesus and said, "Where do you want us to prepare for you to eat the Passover?"

无酵节的第一天,门徒前来对耶稣说:“你愿意我们在那里,给你预备吃逾越节晚餐?”

18 10 He said, "Go into the city to a certain man and tell him, 'The teacher says, "My appointed time draws near; in your house I shall celebrate the Passover with my disciples."'"

耶稣说:“你们进城去见某人,对他说:师傅说:我的时候近了,我要与我的门徒在你那里举行逾越节。”

19 The disciples then did as Jesus had ordered, and prepared the Passover.

门徒就照耶稣吩咐他们的作了,预备了逾越节晚餐。

20 When it was evening, he reclined at table with the Twelve.

到了晚上,耶稣与十二门徒坐席。

21 And while they were eating, he said, "Amen, I say to you, one of you will betray me." 11

他们正吃晚餐的时候,耶稣说:我实在告诉你们:你们中有一个人要出卖我。”

22 Deeply distressed at this, they began to say to him one after another, "Surely it is not I, Lord?"

他们非常忧闷,开始各自对他说:“主,难道是我吗?”

23 He said in reply, "He who has dipped his hand into the dish with me is the one who will betray me.

耶稣回答说:“那同我一起把手蘸在盘子里的人,要出卖我。

24 12 The Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born."

人子固然要按照指着他所记载的而去,但是出卖人子的那人却是有祸的!那人若是没有生,为他更好。”

25 13 Then Judas, his betrayer, said in reply, "Surely it is not I, Rabbi?" He answered, "You have said so."

那要出卖他的犹达斯也开口问耶稣说:“辣彼,难道是我吗?”耶稣对他说:“你说的是。”

26 14 15 While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, "Take and eat; this is my body."

他们正吃晚餐的时候,耶稣拿起饼来,祝福了,掰开递给门徒说:“你们拿去吃吧!这是我的身体。”

27 Then he took a cup, gave thanks, 16 and gave it to them, saying, "Drink from it, all of you,

然后,又拿起杯来,祝谢了,递给他们说:“你们都由其中喝吧!

28 for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.

因为这是我的血,新约的血,为大众倾流,以赦免罪过。

29 17 I tell you, from now on I shall not drink this fruit of the vine until the day when I drink it with you new in the kingdom of my Father."

我告诉你们:从今以后,我不再喝这葡萄汁了,直到在我父的国里那一天,与你们同喝新酒。”

30 18 Then, after singing a hymn, they went out to the Mount of Olives.

他们唱了圣咏,就出来往橄榄山去。

31 Then Jesus said to them, "This night all of you will have your faith in me shaken, 19 for it is written: 'I will strike the shepherd, and the sheep of the flock will be dispersed';

那时,耶稣对他们说:“今夜你们都要为我的缘故跌倒,因为经上记载:‘我要打击牧人,羊群就要四散。’

32 but after I have been raised up, I shall go before you to Galilee."

但是我复活后,要在你们以先到加里肋亚去。”

33 Peter said to him in reply, "Though all may have their faith in you shaken, mine will never be."

伯多禄却回答他说:“既便众人都为你的缘故跌倒,我决不会跌倒。”

34 20 Jesus said to him, "Amen, I say to you, this very night before the cock crows, you will deny me three times."

耶稣对他说:“我实在告诉你:今夜鸡叫以前,你要三次不认我。”

35 Peter said to him, "Even though I should have to die with you, I will not deny you." And all the disciples spoke likewise.

伯多禄对他说:“即便我该同你一起死,我也决不会不认你。”众门徒也都这样说了。

36 21 Then Jesus came with them to a place called Gethsemane, 22 and he said to his disciples, "Sit here while I go over there and pray."

随后,耶稣同他们来到一个名叫革责玛尼的庄园里,便对门徒说:“你们坐在这里,等我到那边去祈祷。”

37 He took along Peter and the two sons of Zebedee, 23 and began to feel sorrow and distress.

遂带了伯多禄和载伯德的两个儿子同去,开始忧闷恐怖起来,

38 Then he said to them, "My soul is sorrowful even to death. 24 Remain here and keep watch with me."

对他们说:“我的心灵忧闷得要死,你们留在这里同我一起醒寤吧!”

39 He advanced a little and fell prostrate in prayer, saying, "My Father, 25 if it is possible, let this cup pass from me; yet, not as I will, but as you will."

他稍微前行,就俯首至地祈祷说:“我父,若是可能,就让这杯离开我吧!但不要照我,而要照你所愿意的。”

40 When he returned to his disciples he found them asleep. He said to Peter, "So you could not keep watch with me for one hour?

他来到门徒那里,见他们睡着了,便对伯多禄说:“你们竟不能同我醒寤一个时辰吗?

41 Watch and pray that you may not undergo the test. 26 The spirit is willing, but the flesh is weak."

醒寤祈祷吧!免陷于诱惑;心神固然切愿,但肉体却软弱。”

42 27 Withdrawing a second time, he prayed again, "My Father, if it is not possible that this cup pass without my drinking it, your will be done!"

他第二次再去祈祷说:“我父!如果这杯不能离去,非要我喝不可,就成全你的意愿吧!”

43 Then he returned once more and found them asleep, for they could not keep their eyes open.

他又回来,见他们仍然睡着,因为他们的眼睛很是沉重。

44 He left them and withdrew again and prayed a third time, saying the same thing again.

他再离开他们,第三次去祈祷,又说了同样的话。

45 Then he returned to his disciples and said to them, "Are you still sleeping and taking your rest? Behold, the hour is at hand when the Son of Man is to be handed over to sinners.

然后回到门徒那里,对他们说:“你们睡下去吧!休息吧!看,时候到了,人子就要被交于罪人手里。

46 Get up, let us go. Look, my betrayer is at hand."

起来,我们去吧!看,那出卖我的已来近了。”

47 While he was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd, with swords and clubs, who had come from the chief priests and the elders of the people.

他还在说话的时候,看!那十二人中之一的犹达斯来了;同他一起的,还有许多带着刀剑棍棒的群众,是由司祭长和民间的长老派来的。

48 His betrayer had arranged a sign with them, saying, "The man I shall kiss is the one; arrest him."

那出卖耶稣的给了他们一个暗号说:“我口亲谁,谁就是,你们拿住他。”

49 Immediately he went over to Jesus and said, "Hail, Rabbi!" 28 and he kissed him.

犹达斯一来到耶稣跟前,就说:“辣彼,你好。”就口亲了他。

50 Jesus answered him, "Friend, do what you have come for." Then stepping forward they laid hands on Jesus and arrested him.

耶稣却对他说:“朋友,你来做的事就做吧!”于是他们上前,向耶稣下手,拿住了他。

51 And behold, one of those who accompanied Jesus put his hand to his sword, drew it, and struck the high priest's servant, cutting off his ear.

有同耶稣在一起的一个人,伸手拔出自己的剑,砍了大司祭的仆人一剑,削去了他的一个耳朵。

52 Then Jesus said to him, "Put your sword back into its sheath, for all who take the sword will perish by the sword.

耶稣遂对他说:“把你的剑放回原处;因为凡持剑的,必死在剑下。

53 Do you think that I cannot call upon my Father and he will not provide me at this moment with more than twelve legions of angels?

你想我不能要求我父,即刻给我调动十二军以上的天使吗?

54 But then how would the scriptures be fulfilled which say that it must come to pass in this way?"

若这样,怎能应验经上所载应如此成就的事呢?”

55 29 At that hour Jesus said to the crowds, "Have you come out as against a robber, with swords and clubs to seize me? Day after day I sat teaching in the temple area, yet you did not arrest me.

在那时,耶稣对群众说:“你们带着刀剑棍棒出来拿我,如同对付强盗。我天天坐在圣殿内施教,你们没有拿我。”

56 But all this has come to pass that the writings of the prophets may be fulfilled." Then all the disciples left him and fled.

这一切都发生了,是为应验先知所记载的。于是门徒都撇下他逃跑了。

57 30 Those who had arrested Jesus led him away to Caiaphas 31 the high priest, where the scribes and the elders were assembled.

那些拿住耶稣的人,将耶稣带到大司祭盖法前;经师和长老已聚集在那里。

58 Peter was following him at a distance as far as the high priest's courtyard, and going inside he sat down with the servants to see the outcome.

伯多禄远远跟着耶稣,直到大司祭的庭院,他也进到里面,坐在差役中观看结局。

59 The chief priests and the entire Sanhedrin 32 kept trying to obtain false testimony against Jesus in order to put him to death,

司祭长和全公议会寻找相反耶稣的假证据,要把他处死。

60 but they found none, though many false witnesses came forward. Finally two 33 came forward

虽然有许多假见证出庭,但没有找出什么。最后有两个人上前来,说:

61 who stated, "This man said, ‘I can destroy the temple of God and within three days rebuild it.'"

“这人曾经说过:我能拆毁天主的圣殿,在三天内我能把它重建起来。”

62 The high priest rose and addressed him, "Have you no answer? What are these men testifying against you?"

大司祭就站起来,对他说:“这些人作证反对你的事,你什么也不回答吗?”

63 But Jesus was silent. 34 Then the high priest said to him, "I order you to tell us under oath before the living God whether you are the Messiah, the Son of God."

耶稣却不出声。于是大司祭对他说:“我因生活的天主,起誓命你告诉我们:你是不是默西亚,天主之子?”

64 Jesus said to him in reply, "You have said so. 35 But I tell you: From now on you will see ‘the Son of Man seated at the right hand of the Power' and 'coming on the clouds of heaven.'"

耶稣对他说:“你说的是。并且,我告诉你们:从此你们将要看见人子坐在大能者的右边,乘着天上的云彩降来。”

65 Then the high priest tore his robes and said, "He has blasphemed! 36 What further need have we of witnesses? You have now heard the blasphemy;

大司祭遂撕裂自己衣服说:“他说了亵渎的话。何必还需要见证呢?你们刚才听到了这亵渎的话,

66 what is your opinion?" They said in reply, "He deserves to die!"

你们以为该怎样?”他们回答说:“他该死。”

67 37 Then they spat in his face and struck him, while some slapped him,

众人遂即向他脸上吐唾沬,用拳头打他;另有一些人也用巴掌打他,说:

68 saying, "Prophesy for us, Messiah: who is it that struck you?"

“默西亚,你猜猜是谁打你?”

69 Now Peter was sitting outside in the courtyard. One of the maids came over to him and said, "You too were with Jesus the Galilean."

伯多禄在外面庭院里坐着,有一个使女来到他跟前说:“你也是同那加里肋亚人耶稣一起的。”

70 38 But he denied it in front of everyone, saying, "I do not know what you are talking about!"

他当着众人否认说:“我不知道你说的是什么。”

71 As he went out to the gate, another girl saw him and said to those who were there, "This man was with Jesus the Nazorean."

他出去到了门廊,另有一个使女看见他,就对那里的人说:“这人是同那纳匝肋人耶稣一起的。”

72 Again he denied it with an oath, "I do not know the man!"

他又发誓否认说:“我不认识这个人。”

73 39 A little later the bystanders came over and said to Peter, "Surely you too are one of them; even your speech gives you away."

过了一会,站在那里的人前来对伯多禄说:“的确,你也是他们中的一个,因为你的口音把你露出来了。”

74 At that he began to curse and to swear, "I do not know the man." And immediately a cock crowed.

伯多禄就开始诅咒发誓说:“我不认识这个人。”立时鸡就叫了。

75 Then Peter remembered the word that Jesus had spoken: "Before the cock crows you will deny me three times." He went out and began to weep bitterly.

伯多禄就想起耶稣所说的话来:“鸡叫以前,你要三次不认我。”他一到了外面,就伤心痛哭起来。



Footnotes(注解)

1 [1-28:20] The five books with alternating narrative and discourse (Matthew 3:1-25:46) that give this gospel its distinctive structure lead up to the climactic events that are the center of Christian belief and the origin of the Christian church, the passion and resurrection of Jesus. In his passion narrative (Matthew 26:26-27) Matthew follows his Marcan source closely but with omissions (e.g., Mark 14:51-52) and additions (e.g., Matthew 27:3-10, 19). Some of the additions indicate that he utilized traditions that he had received from elsewhere; others are due to his own theological insight (e.g., Matthew 26:28 ". . . for the forgiveness of sins"; Matthew 27:52). In his editing Matthew also altered Mark in some minor details. But there is no need to suppose that he knew any passion narrative other than Mark's.

2 [1-2] When Jesus finished all these words: see the note on Matthew 7:28-29. "You know . . . crucified": Matthew turns Mark's statement of the time (Mark 14:1) into Jesus' final prediction of his passion. Passover: see the note on Mark 14:1.

3 [3] Caiaphas was high priest from A.D. 18 to 36.

4 [5] Not during the festival: the plan to delay Jesus' arrest and execution until after the festival was not carried out, for according to the synoptics he was arrested on the night of Nisan 14 and put to death the following day. No reason is given why the plan was changed.

5 [6-13] See the notes on Mark 14:3-9 and John 12:1-8.

6 [12] To prepare me for burial: cf Mark 14:8. In accordance with the interpretation of this act as Jesus' burial anointing, Matthew, more consistent than Mark, changes the purpose of the visit of the women to Jesus' tomb; they do not go to anoint him (Mark 16:1) but "to see the tomb" (Matthew 28:1).

7 [14] Iscariot: see the note on Luke 6:16.

8 [15] The motive of avarice is introduced by Judas's question about the price for betrayal, which is absent in the Marcan source (Mark 14:10-11). Hand him over: the same Greek verb is used to express the saving purpose of God by which Jesus is handed over to death (cf Matthew 17:22; 20:18; 26:2) and the human malice that hands him over. Thirty pieces of silver: the price of the betrayal is found only in Matthew. It is derived from Zechariah 11:12 where it is the wages paid to the rejected shepherd, a cheap price (Zechariah 11:13). That amount is also the compensation paid to one whose slave has been gored by an ox (Exodus 21:32).

9 [17] The first day of the Feast of Unleavened Bread: see the note on Mark 14:1. Matthew omits Mark's "when they sacrificed the Passover lamb."

10 [18] By omitting much of Mark 14:13-15, adding My appointed time draws near, and turning the question into a statement, in your house I shall celebrate the Passover, Matthew has given this passage a solemnity and majesty greater than that of his source.

11 [21] Given Matthew's interest in the fulfillment of the Old Testament, it is curious that he omits the Marcan designation of Jesus' betrayer as "one who is eating with me" (Mark 14:18), since that is probably an allusion to Ps 41, 10. However, the shocking fact that the betrayer is one who shares table fellowship with Jesus is emphasized in Matthew 26:23.

12 [24] It would be better . . . born: the enormity of the deed is such that it would be better not to exist than to do it.

13 [25] Peculiar to Matthew. You have said so: cf Matthew 26:64; 27:11. This is a half-affirmative. Emphasis is laid on the pronoun and the answer implies that the statement would not have been made if the question had not been asked.

14 [26] See the note on Mark 14:22-24. The Marcan-Matthean is one of the two major New Testament traditions of the words of Jesus when instituting the Eucharist. The other (and earlier) is the Pauline-Lucan (1 Cor 11:23-25; Luke 22:19-20). Each shows the influence of Christian liturgical usage, but the Marcan-Matthean is more developed in that regard than the Pauline-Lucan. The words over the bread and cup succeed each other without the intervening meal mentioned in 1 Cor 11:25; Luke 22:20; and there is parallelism between the consecratory words (this is my body . . . this is my blood). Matthew follows Mark closely but with some changes.

15 [26] See the note on Matthew 14:19. Said the blessing: a prayer blessing God. Take and eat: literally, Take, eat. Eat is an addition to Mark's "take it" (literally, "take"; Mark 14:22). This is my body: the bread is identified with Jesus himself. Matthew 26:26-29

16 [27-28] Gave thanks: see the note on Matthew 15:36. Gave it to them . . . all of you: cf Mark 14:23-24. In the Marcan sequence the disciples drink and then Jesus says the interpretative words. Matthew has changed this into a command to drink followed by those words. My blood: see Lev 17:11 for the concept that the blood is "the seat of life" and that when placed on the altar it "makes atonement." Which will be shed: the present participle, "being shed" or "going to be shed," is future in relation to the Last Supper. On behalf of: Greek peri; see the note on Mark 14:24. Many: see the note on Matthew 20:28. For the forgiveness of sins: a Matthean addition. The same phrase occurs in Mark 1:4 in connection with John's baptism but Matthew avoids it there (Matthew 3:11). He places it here probably because he wishes to emphasize that it is the sacrificial death of Jesus that brings forgiveness of sins.

17 [29] Although his death will interrupt the table fellowship he has had with the disciples, Jesus confidently predicts his vindication by God and a new table fellowship with them at the banquet of the kingdom.

18 [30] See the note on Mark 14:26.

19 [31] Will have . . . shaken: literally, "will be scandalized in me"; see the note on Matthew 24:9-12. I will strike . . . dispersed: cf Zechariah 13:7.

20 [34] Before the cock crows: see the note on Matthew 14:25. The third watch of the night was called "cockcrow." Deny me: see the note on Matthew 16:24.

21 [36-56] Cf Mark 14:32-52. The account of Jesus in Gethsemane is divided between that of his agony (Matthew 26:36-46) and that of his betrayal and arrest (Matthew 26:47-56). Jesus' sorrow and distress (Matthew 26:37) in face of death is unrelieved by the presence of his three disciples who, though urged to watch with him (Matthew 26:38, 41), fall asleep (Matthew 26:40, 43). He prays that if . . . possible his death may be avoided (Matthew 26:39) but that his Father's will be done (Matthew 26:39, 42, 44). Knowing then that his death must take place, he announces to his companions that the hour for his being handed over has come (Matthew 26:45). Judas arrives with an armed band provided by the Sanhedrin and greets Jesus with a kiss, the prearranged sign for his identification (Matthew 26:47-49). After his arrest, he rebukes a disciple who has attacked the high priest's servant with a sword (Matthew 26:51-54), and chides those who have come out to seize him with swords and clubs as if he were a robber (Matthew 26:55-56). In both rebukes Jesus declares that the treatment he is how receiving is the fulfillment of the scriptures (Matthew 26:55, 56). How should be now the subsequent flight of all the disciples is itself the fulfillment of his own prediction (cf 31). In this episode, Matthew follows Mark with a few alterations.

22 [36] Gethsemane: the Hebrew name means "oil press" and designates an olive orchard on the western slope of the Mount of Olives; see the note on Matthew 21:1. The name appears only in Matthew and Mark. The place is called a "garden" in John 18:1.

23 [37] Peter and the two sons of Zebedee: cf Matthew 17:1.

24 [38] Cf Psalm 42:5, 11. In the Septuagint (Psalm 41:4, 11) the same Greek word for sorrowful is used as here. To death: i.e., "enough to die"; cf Jonah 4:9.

25 [39] My Father: see the note on Mark 14:36. Matthew omits the Aramaic 'abba' and adds the qualifier my. This cup: see the note on Mark 10:38-40.

26 [41] Undergo the test: see the note on Matthew 6:13. In that verse "the final test" translates the same Greek word as is here translated the test, and these are the only instances of the use of that word in Matthew. It is possible that the passion of Jesus is seen here as an anticipation of the great tribulation that will precede the parousia (see the notes on Matthew 24:8; 24:21) to which Matthew 6:13 refers, and that just as Jesus prays to be delivered from death (Matthew 26:39), so he exhorts the disciples to pray that they will not have to undergo the great test that his passion would be for them. Some scholars, however, understand not undergo (literally, "not enter") the test as meaning not that the disciples may be spared the test but that they may not yield to the temptation of falling away from Jesus because of his passion even though they will have to endure it.

27 [42] Your will be done: cf Matthew 6:10.

28 [49] Rabbi: see the note on Matthew 23:6-7. Jesus is so addressed twice in Matthew (Matthew 26:25), both times by Judas. For the significance of the closely related address "teacher" in Matthew, see the note on Matthew 8:19.

29 [55] Day after day . . . arrest me: cf Mark 14:49. This suggests that Jesus had taught for a relatively long period in Jerusalem, whereas Matthew 21:1-11 puts his coming to the city for the first time only a few days before.

30 [57-68] Following Mark 14:53-65 Matthew presents the nighttime appearance of Jesus before the Sanhedrin as a real trial. After many false witnesses bring charges against him that do not suffice for the death sentence (Matthew 14:60), two came forward who charge him with claiming to be able to destroy the temple . . . and within three days to rebuild it (Matthew 14:60-61). Jesus makes no answer even when challenged to do so by the high priest, who then orders him to declare under oath . . . whether he is the Messiah, the Son of God (Matthew 26:62-63). Matthew changes Mark's clear affirmative response (Mark 14:62) to the same one as that given to Judas (Matthew 26:25), but follows Mark almost verbatim in Jesus' predicting that his judges will see him (the Son of Man) seated at the right hand of God and coming on the clouds of heaven (Matthew 26:64). The high priest then charges him with blasphemy (Matthew 26:65), a charge with which the other members of the Sanhedrin agree by declaring that he deserves to die (Matthew 26:66). They then attack him (Matthew 26:67) and mockingly demand that he prophesy (Matthew 26:68). This account contains elements that are contrary to the judicial procedures prescribed in the Mishnah, the Jewish code of law that dates in written form from ca. A.D. 200, e.g., trial on a feast day, a night session of the court, pronouncement of a verdict of condemnation at the same session at which testimony was received. Consequently, some scholars regard the account entirely as a creation of the early Christians without historical value. However, it is disputable whether the norms found in the Mishnah were in force at the time of Jesus. More to the point is the question whether the Matthean-Marcan night trial derives from a combination of two separate incidents, a nighttime preliminary investigation (cf John 18:13, 19-24) and a formal trial on the following morning (cf Luke 22:66-71).

31 [57] Caiaphas: see the note on Matthew 26:3.

32 [59] Sanhedrin: see the note on Luke 22:66.

33 [60-61] Two: cf Deut 19:15. I can destroy . . . rebuild it: there are significant differences from the Marcan parallel (Mark 14:58). Matthew omits "made with hands" and "not made with hands" and changes Mark's "will destroy" and "will build another" to can destroy and (can) rebuild. The charge is probably based on Jesus' prediction of the temple's destruction; see the notes on Matthew 23:37-39; 24:2; and John 2:19. A similar prediction by Jeremiah was considered as deserving death; cf Jeremiah 7:1-15; 26:1-8.

34 [63] Silent: possibly an allusion to Isaiah 53:7. I order you . . . living God: peculiar to Matthew; cf Mark 14:61.

35 [64] + You have said so: see the note on Matthew 26:25. From now on . . . heaven: the Son of Man who is to be crucified (cf Matthew 20:19) will be seen in glorious majesty (cf Psalm 110:1) and coming on the clouds of heaven (cf Daniel 7:13). The Power: see the note on Mark 14:61-62.

36 [65] Blasphemed: the punishment for blasphemy was death by stoning (see Lev 24:10-16). According to the Mishnah, to be guilty of blasphemy one had to pronounce "the Name itself," i.e. Yahweh; cf Sanhedrin 7, 4.5. Those who judge the gospel accounts of Jesus' trial by the later Mishnah standards point out that Jesus uses the surrogate "the Power," and hence no Jewish court would have regarded him as guilty of blasphemy; others hold that the Mishnah's narrow understanding of blasphemy was a later development.

37 [67-68] The physical abuse, apparently done to Jesus by the members of the Sanhedrin themselves, recalls the sufferings of the Isaian Servant of the Lord; cf Isaiah 50:6. The mocking challenge to prophesy is probably motivated by Jesus' prediction of his future glory (Matthew 26:64).

38 [70] Denied it in front of everyone: see Matthew 10:33. Peter's repentance (Matthew 26:75) saves him from the fearful destiny of which Jesus speaks there.

39 [73] Your speech . . . away: Matthew explicates Mark's "you too are a Galilean" (Mark 14:70).

玛窦福音 Matthew Chapter 27
Matthew
Chapter 27

1 1 2 When it was morning, all the chief priests and the elders of the people took counsel against Jesus to put him to death.

到了早晨,众司祭长和民间的长老就决议陷害耶稣,要把他处死,

2 They bound him, led him away, and handed him over to Pilate, the governor.

遂把他捆绑了,解送给总督比拉多。

3 Then Judas, his betrayer, seeing that Jesus had been condemned, deeply regretted what he had done. He returned the thirty pieces of silver 3 to the chief priests and elders,

这时,那出卖耶稣的犹达斯见他已被判决,就后悔了,把那三十块银钱,退还给司祭长和长老

4 saying, "I have sinned in betraying innocent blood." They said, "What is that to us? Look to it yourself."

说:“我出卖了无辜的血,犯了罪了!”他们却说:“这与我们何干?是你自己的事!”

5 4 Flinging the money into the temple, he departed and went off and hanged himself.

于是他把那些银钱扔在圣所里,就退出来,上吊死了。

6 The chief priests gathered up the money, but said, "It is not lawful to deposit this in the temple treasury, for it is the price of blood."

司祭长拿了那些银钱说:“这是血价,不可放入献仪箱内。”

7 After consultation, they used it to buy the potter's field as a burial place for foreigners.

他们商议后,就用那银钱买了陶工的田地,作为埋葬外乡人用。

8 That is why that field even today is called the Field of Blood.

为此,直到今日称那块田地为“血田”。

9 Then was fulfilled what had been said through Jeremiah the prophet, 5 "And they took the thirty pieces of silver, the value of a man with a price on his head, a price set by some of the Israelites,

这就应验了耶肋米亚先知所说的话:‘他们拿了三十块银钱,即以色列子民为被卖的人所估定的价钱,

10 and they paid it out for the potter's field just as the Lord had commanded me."

用这钱买了陶工的那块田,如上主所吩咐我的。’

11 Now Jesus stood before the governor, and he questioned him, "Are you the king of the Jews?" 6 Jesus said, "You say so."

耶稣站在总督面前,总督便审问他说:“你是犹太人的君王吗?”耶稣回答说:“你说的是。”

12 And when he was accused by the chief priests and elders, 7 he made no answer.

当司祭长和长老控告他时,他什么也不回答。

13 Then Pilate said to him, "Do you not hear how many things they are testifying against you?"

于是比拉多对他说:“你没有听见,他们提出多少证据告你吗?”

14 But he did not answer him one word, so that the governor was greatly amazed.

耶稣连一句话也没有回答他,以至总督大为惊异。

15 8 Now on the occasion of the feast the governor was accustomed to release to the crowd one prisoner whom they wished.

每逢节日,总督惯常给民众释放一个他们愿意释放的囚犯。

16 9 And at that time they had a notorious prisoner called (Jesus) Barabbas.

那时,正有一个出名的囚犯,名叫巴辣巴。

17 So when they had assembled, Pilate said to them, "Which one do you want me to release to you, (Jesus) Barabbas, or Jesus called Messiah?"

当他们聚集在一起时,比拉多对他们说:“你们愿意我给你们释放那一个?巴辣巴,或是那称为默西亚的耶稣?”

18 10 For he knew that it was out of envy that they had handed him over.

原来他知道,他们是由于嫉妒才把他解送来的。

19 11 While he was still seated on the bench, his wife sent him a message, "Have nothing to do with that righteous man. I suffered much in a dream today because of him."

比拉多正坐堂时,他的妻子差人到他跟前说:“你千万不要干涉那义人的事,因为我为他,今天在梦中受了许多苦。”

20 The chief priests and the elders persuaded the crowds to ask for Barabbas but to destroy Jesus.

司祭长和长老却说服了民众,叫他们要求巴辣巴,而除掉耶稣。

21 The governor said to them in reply, "Which of the two do you want me to release to you?" They answered, "Barabbas!"

总督又向他们发言说:“这两个人中,你们愿意我给你们释放那一个?”他们说:“巴辣巴。”

22 12 Pilate said to them, "Then what shall I do with Jesus called Messiah?" They all said, "Let him be crucified!"

比拉多对他们说:“那么,对于那称为默西亚的耶稣我该怎么办?”众人答说:“该钉他在十字架上。”

23 But he said, "Why? What evil has he done?" They only shouted the louder, "Let him be crucified!"

总督问说:“他究竟做了什么恶事?”他们越发喊说:“该钉他在十字架上。”

24 13 When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, "I am innocent of this man's blood. Look to it yourselves."

比拉多见事毫无进展,反到更为混乱,就拿水,当着民众洗手说:“对这义人的血,我是无罪的,你们自己负责吧!”

25 And the whole people said in reply, "His blood be upon us and upon our children."

全体百姓回答说:“他的血归在我们和我们的子孙身上!”

26 Then he released Barabbas to them, but after he had Jesus scourged, 14 he handed him over to be crucified.

于是比拉多给他们释放了巴辣巴;至于耶稣,把他鞭打了以后,交给人钉在十字架上。

27 Then the soldiers of the governor took Jesus inside the praetorium 15 and gathered the whole cohort around him.

那时,总督的兵士把耶稣带到总督府内,召集了全队围着他,

28 They stripped off his clothes and threw a scarlet military cloak 16 about him.

脱去了他的衣服,给他披上一件紫红色的外氅;

29 Weaving a crown out of thorns, 17 they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, "Hail, King of the Jews!"

又用荆棘编了一个茨冠,戴在他头上,拿一根芦苇放在他右手里;然后跪在他前,戏弄他说:“犹太人的君王,万岁!”

30 They spat upon him 18 and took the reed and kept striking him on the head.

随后向他吐唾沬,拿起芦苇来敲他的头。

31 And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him.

戏弄完了,就给他脱去外氅,又给他穿上他自己的衣服,带他去钉在十字架上。

32 19 As they were going out, they met a Cyrenian named Simon; this man they pressed into service to carry his cross.

他们出来时,遇见一个基勒乃人,名叫西满,就强迫他背耶稣的十字架。

33 And when they came to a place called Golgotha (which means Place of the Skull),

到了一个名叫哥耳哥达的地方,即称为“髑髅”的地方,

34 they gave Jesus wine to drink mixed with gall. 20 But when he had tasted it, he refused to drink.

他们就拿苦艾调和的酒给他喝;他只尝了尝,却不愿意喝。

35 After they had crucified him, they divided his garments 21 by casting lots;

他们把他钉在十字架上以后,就拈阄分了他的衣服;

36 then they sat down and kept watch over him there.

然后坐在那里看守他。

37 And they placed over his head the written charge 22 against him: This is Jesus, the King of the Jews.

在他的头上安放了他的罪状牌,写着说:“这是耶稣,犹太人的君王。”

38 Two revolutionaries 23 were crucified with him, one on his right and the other on his left.

当时与他一起被钉在十字架上的,还有两个强盗:一个在右边,一个在左边。

39 24 Those passing by reviled him, shaking their heads

路过的人都摇头辱骂他说:

40 and saying, "You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, (and) come down from the cross!"

“你这拆毁圣殿而三日内重建起来的,救你自己吧!如果你是天主子,从十字架上下来吧!”

41 Likewise the chief priests with the scribes and elders mocked him and said,

司祭长和经师与长老们也同样戏弄说:

42 "He saved others; he cannot save himself. So he is the king of Israel! 25 Let him come down from the cross now, and we will believe in him.

“他救了别人,却救不了自己;他既是以色列君王:如今从十架上下来吧!我们就信他。

43 26 He trusted in God; let him deliver him now if he wants him. For he said, 'I am the Son of God.'"

他信赖天主,天主如喜欢他,如今就该救他,因为他说过:我是天主子。”

44 The revolutionaries who were crucified with him also kept abusing him in the same way.

同他一起被钉在十字架上的强盗,也这样讥诮他。

45 27 From noon onward, darkness came over the whole land until three in the afternoon.

从第六时辰起,直到第九时辰,遍地都黑暗了。

46 And about three o'clock Jesus cried out in a loud voice, "Eli, Eli, lema sabachthani?" 28 which means, "My God, my God, why have you forsaken me?"

约莫第九时辰,耶稣大声喊说:“厄里!厄里,肋玛撒巴黑塔尼!”就是说:“我的天主,我的天主!你为什么舍弃了我?”

47 29 Some of the bystanders who heard it said, "This one is calling for Elijah."

站在那里的人中,有几个听见了就说:“这人呼唤厄里亚呢!”

48 Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a reed, gave it to him to drink.

他们中遂有一个立刻跑去,拿了海绵,浸满醋,绑在芦苇上,递给他喝。

49 But the rest said, "Wait, let us see if Elijah comes to save him."

其余的却说:“等一等,我们看,是否厄里亚来救他!”

50 30 But Jesus cried out again in a loud voice, and gave up his spirit.

耶稣又大喊一声,遂交付了灵魂。

51 And behold, the veil of the sanctuary was torn in two from top to bottom. 31 The earth quaked, rocks were split,

看,圣所的帐幔,从上到下分裂为二,大地震动,岩石崩裂,

52 tombs were opened, and the bodies of many saints who had fallen asleep were raised.

坟墓自开,许多长眠的圣者的身体复活了。

53 And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many.

在耶稣复活后,他们由坟墓出来,进入圣城,发显给许多人。

54 32 The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, "Truly, this was the Son of God!"

百夫长和同他一起看守耶稣的人,一见地动和所发生的事,就非常害怕说:“这人真是天主子!”

55 There were many women there, looking on from a distance, 33 who had followed Jesus from Galilee, ministering to him.

有许多妇女在那里从远处观望,她们从加里肋亚就跟随了耶稣为服事他。

56 Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

其中有玛利亚玛达肋纳,雅各伯和若瑟的母亲玛利亚与载伯德儿子的母亲。

57 34 When it was evening, there came a rich man from Arimathea named Joseph, who was himself a disciple of Jesus.

到了傍晚,来了一个阿黎玛特雅的富人,名叫若瑟,他也是耶稣的门徒。

58 He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be handed over.

这人去见比拉多,请求耶稣的遗体;比拉多就下令交给他。

59 Taking the body, Joseph wrapped it (in) clean linen

若瑟领了耶稣的遗体,就用洁白的殓布将他包好,

60 and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed.

安, 放在为自己于岩石间所凿的新墓穴内;并把一块大石头滚到墓口,就走了。

61 But Mary Magdalene and the other Mary remained sitting there, facing the tomb.

在那里还有玛利亚玛达肋纳和另外一个玛利亚,对着坟墓坐着。

62 35 The next day, the one following the day of preparation, 36 the chief priests and the Pharisees gathered before Pilate

第二天,即预备日以后的那天,司祭长和法利塞人同来见比拉多说:

63 and said, "Sir, we remember that this impostor while still alive said, 'After three days I will be raised up.'

“大人,我们记得那个骗子活着的时候曾说过:三天以后我要复活。

64 Give orders, then, that the grave be secured until the third day, lest his disciples come and steal him and say to the people, 'He has been raised from the dead.' This last imposture would be worse than the first." 37

为此,请你下令,把守坟墓直到第三天;怕他的门徒来了,把他偷去,而对百姓说:他从死人中复活了。那最后的骗局就比先前的更坏了!”

65 Pilate said to them, "The guard is yours; 38 go secure it as best you can."

比拉多对他们说:“你们可得一队卫兵;你们去,照你们所知道的,好好看守。”

66 So they went and secured the tomb by fixing a seal to the stone and setting the guard.

他们就去,在石上加了封条,派驻卫兵把守坟墓。



Footnotes(注解)
1 [1-31] Cf Mark 15:1-20. Matthew's account of the Roman trial before Pilate is introduced by a consultation of the Sanhedrin after which Jesus is handed over to . . . the governor (Matthew 27:1-2). Matthew follows his Marcan source closely but adds some material that is peculiar to him, the death of Judas (Matthew 27:3-10), possibly the name Jesus as the name of Barabbas also (Matthew 27:16-17), the intervention of Pilate's wife (Matthew 27:19), Pilate's washing his hands in token of his disclaiming responsibility for Jesus' death (Matthew 27:24), and the assuming of that responsibility by the whole people (Matthew 27:25).

2 [1] There is scholarly disagreement about the meaning of the Sanhedrin's taking counsel (symboulion elabon; cf Matthew 12:14; 22:15; 27:7; 28:12); see the note on Mark 15:1. Some understand it as a discussion about the strategy for putting their death sentence against Jesus into effect since they lacked the right to do so themselves. Others see it as the occasion for their passing that sentence, holding that Matthew, unlike Mark (Mark 14:64), does not consider that it had been passed in the night session (Matthew 26:66). Even in the latter interpretation, their handing him over to Pilate is best explained on the hypothesis that they did not have competence to put their sentence into effect, as is stated in John 18:31.

3 [3] The thirty pieces of silver: see Matthew 26:15.

4 [5-8] For another tradition about the death of Judas, cf Acts 1:18-19. The two traditions agree only in the purchase of a field with the money paid to Judas for his betrayal of Jesus and the name given to the field, the Field of Blood. In Acts Judas himself buys the field and its name comes from his own blood shed in his fatal accident on it. The potter's field: this designation of the field is based on the fulfillment citation in Matthew 27:10.

5 [9-10] Cf Matthew 26:15. Matthew's attributing this text to Jeremiah is puzzling, for there is no such text in that book, and the thirty pieces of silver thrown by Judas "into the temple" (Matthew 27:5) recall rather Zechariah 11:12-13. It is usually said that the attribution of the text to Jeremiah is due to Matthew's combining the Zechariah text with texts from Jeremiah that speak of a potter (Jeremiah 18:2-3), the buying of a field (Jeremiah 32:6-9), or the breaking of a potter's flask at Topheth in the valley of Ben-Hinnom with the prediction that it will become a burial place (Jeremiah 19:1-13).

6 [11] King of the Jews: this title is used of Jesus only by pagans. The Matthean instances are, besides this verse, Matthew 2:2; 27:29, 37. Matthew equates it with "Messiah"; cf Matthew 2:2, 4 and Matthew 27:17, 22 where he has changed "the king of the Jews" of his Marcan source (Mark 15:9, 12) to "(Jesus) called Messiah." The normal political connotation of both titles would be of concern to the Roman governor. You say so: see the note on Matthew 26:25. An unqualified affirmative response is not made because Jesus' kingship is not what Pilate would understand it to be.

7 [12-14] Cf Matthew 26:62-63. As in the trial before the Sanhedrin, Jesus' silence may be meant to recall Isaiah 53:7. Greatly amazed: possibly an allusion to Isaiah 52:14-15.

8 [15-26] The choice that Pilate offers the crowd between Barabbas and Jesus is said to be in accordance with a custom of releasing at the Passover feast one prisoner chosen by the crowd (Matthew 27:15). This custom is mentioned also in Mark 15:6 and John 18:39 but not in Luke; see the note on Luke 23:17. Outside of the gospels there is no direct attestation of it, and scholars are divided in their judgment of the historical reliability of the claim that there was such a practice.

9 [16-17] [Jesus] Barabbas: it is possible that the double name is the original reading; Jesus was a common Jewish name; see the note on Matthew 1:21. This reading is found in only a few textual witnesses, although its absence in the majority can be explained as an omission of Jesus made for reverential reasons. That name is bracketed because of its uncertain textual attestation. The Aramaic name Barabbas means "son of the father"; the irony of the choice offered between him and Jesus, the true son of the Father, would be evident to those addressees of Matthew who knew that.

10 [18] Cf Mark 14:10. This is an example of the tendency, found in varying degree in all the gospels, to present Pilate in a relatively favorable light and emphasize the hostility of the Jewish authorities and eventually of the people.

11 [19] Jesus' innocence is declared by a Gentile woman. In a dream: in Matthew's infancy narrative, dreams are the means of divine communication; cf Matthew 1:20; 2:12, 13, 19, 22.

12 [22] Let him be crucified: incited by the chief priests and elders (Matthew 27:20), the crowds demand that Jesus be executed by crucifixion, a peculiarly horrible form of Roman capital punishment. The Marcan parallel, "Crucify him" (Mark 15:3), addressed to Pilate, is changed by Matthew to the passive, probably to emphasize the responsibility of the crowds.

13 [24-25] Peculiar to Matthew. Took water . . . blood: cf Deut 21:1-8, the handwashing prescribed in the case of a murder when the killer is unknown. The elders of the city nearest to where the corpse is found must wash their hands, declaring, "Our hands did not shed this blood." Look to it yourselves: cf Matthew 27:4. The whole people: Matthew sees in those who speak these words the entire people (Greek laos) of Israel. His blood . . . and upon our children: cf Jeremiah 26:15. The responsibility for Jesus' death is accepted by the nation that was God's special possession (Exodus 19:5), his own people (Hosea 2:23), and they thereby lose that high privilege; see Matthew 21:43 and the note on that verse. The controversy between Matthew's church and Pharisaic Judaism about which was the true people of God is reflected here. As the Second Vatican Council has pointed out, guilt for Jesus' death is not attributable to all the Jews of his time or to any Jews of later times.

14 [26] He had Jesus scourged: the usual preliminary to crucifixion.

15 [27] The praetorium: the residence of the Roman governor. His usual place of residence was at Caesarea Maritima on the Mediterranean coast, but he went to Jerusalem during the great feasts, when the influx of pilgrims posed the danger of a nationalistic riot. It is disputed whether the praetorium in Jerusalem was the old palace of Herod in the west of the city or the fortress of Antonia northwest of the temple area. The whole cohort: normally six hundred soldiers.

16 [28] Scarlet military cloak: so Matthew as against the royal purple of Mark 15:17 and John 19:2.

17 [29] Crown out of thorns: probably of long thorns that stood upright so that it resembled the "radiant" crown, a diadem with spikes worn by Hellenistic kings. The soldiers' purpose was mockery, not torture. A reed: peculiar to Matthew; a mock scepter.

18 [30] Spat upon him: cf Matthew 26:67 where there also is a possible allusion to Isaiah 50:6.

19 [32] See the note on Mark 15:21. Cyrenian named Simon: Cyrenaica was a Roman province on the north coast of Africa and Cyrene was its capital city. The city had a large population of Greek-speaking Jews. Simon may have been living in Palestine or have come there for the Passover as a pilgrim. Pressed into service: see the note on Matthew 5:41.

20 [34] Wine . . . mixed with gall: cf Mark 15:23 where the drink is "wine drugged with myrrh," a narcotic. Matthew's text is probably an inexact allusion to Psalm 69:22. That psalm belongs to the class called the individual lament, in which a persecuted just man prays for deliverance in the midst of great suffering and also expresses confidence that his prayer will be heard. That theme of the suffering Just One is frequently applied to the sufferings of Jesus in the passion narratives.

21 [35] The clothing of an executed criminal went to his executioner(s), but the description of that procedure in the case of Jesus, found in all the gospels, is plainly inspired by Psalm 22:18. However, that psalm verse is quoted only in John 19:24.

22 [37] The offense of a person condemned to death by crucifixion was written on a tablet that was displayed on his cross. The charge against Jesus was that he had claimed to be the King of the Jews (cf Matthew 27:11), i.e., the Messiah (cf Matthew 27:17, 22).

23 [38] Revolutionaries: see the note on John 18:40 where the same Greek word as that found here is used for Barabbas.

24 [39-40] Reviled him . . . heads: cf Psalm 22:8. You who would destroy . . . three days; cf Matthew 26:61. If you are the Son of God: the same words as those of the devil in the temptation of Jesus; cf Matthew 4:3, 6.

25 [42] King of Israel: in their mocking of Jesus the members of the Sanhedrin call themselves and their people not "the Jews" but Israel.

26 [43] Peculiar to Matthew. He trusted in God . . . wants him: cf Psalm 22:9. He said . . . of God: probably an allusion to Wisdom 2:12-20 where the theme of the suffering Just One appears.

27 [45] Cf Amos 8:9 where on the day of the Lord "the sun will set at midday."

28 [46] Eli, Eli, lema sabachthani?: Jesus cries out in the words of Psalm 22:2, a psalm of lament that is the Old Testament passage most frequently drawn upon in this narrative. In Mark the verse is cited entirely in Aramaic, which Matthew partially retains but changes the invocation of God to the Hebrew Eli, possibly because that is more easily related to the statement of the following verse about Jesus' calling for Elijah.

29 [47] Elijah: see the note on Matthew 3:4. This prophet, taken up into heaven (2 Kings 2:11), was believed to come to the help of those in distress, but the evidences of that belief are all later than the gospels.

30 [50] Gave up his spirit: cf the Marcan parallel (Mark 15:37), "breathed his last." Matthew's alteration expresses both Jesus' control over his destiny and his obedient giving up of his life to God.

31 [51-53] Veil of the sanctuary . . . bottom: cf Mark 15:38; Luke 23:45. Luke puts this event immediately before the death of Jesus. There were two veils in the Mosaic tabernacle on the model of which the temple was constructed, the outer one before the entrance of the Holy Place and the inner one before the Holy of Holies (see Exodus 26:31-36). Only the high priest could pass through the latter and that only on the Day of Atonement (see Lev 16:1-18). Probably the torn veil of the gospels is the inner one. The meaning of the scene may be that now, because of Jesus' death, all people have access to the presence of God, or that the temple, its holiest part standing exposed, is now profaned and will soon be destroyed. The earth quaked . . . appeared to many: peculiar to Matthew. The earthquake, the splitting of the rocks, and especially the resurrection of the dead saints indicate the coming of the final age. In the Old Testament the coming of God is frequently portrayed with the imagery of an earthquake (see Psalm 68:9; 77:19), and Jesus speaks of the earthquakes that will accompany the "labor pains" that signify the beginning of the dissolution of the old world (Matthew 24:7-8). For the expectation of the resurrection of the dead at the coming of the new and final age, see Daniel 12:1-3. Matthew knows that the end of the old age has not yet come (Matthew 28:20), but the new age has broken in with the death (and resurrection; cf the earthquake in Matthew 28:2) of Jesus; see the note on Matthew 16:28. After his resurrection: this qualification seems to be due to Matthew's wish to assert the primacy of Jesus' resurrection even though he has placed the resurrection of the dead saints immediately after Jesus' death.

32 [54] Cf Mark 15:39. The Christian confession of faith is made by Gentiles, not only the centurion, as in Mark, but the other soldiers who were keeping watch over Jesus (cf Matthew 27:36).

33 [55-56] Looking on from a distance: cf Psalm 38:12. Mary Magdalene . . . Joseph: these two women are mentioned again in Matthew 27:61 and Matthew 28:1 and are important as witnesses of the reality of the empty tomb. A James and Joseph are referred to in Matthew 13:55 as brothers of Jesus.

34 [57-61] Cf Mark 15:42-47. Matthew drops Mark's designation of Joseph of Arimathea as "a distinguished member of the council" (the Sanhedrin), and makes him a rich man and a disciple of Jesus. The former may be an allusion to Isaiah 53:9 (the Hebrew reading of that text is disputed and the one followed in the NAB OT has nothing about the rich, but they are mentioned in the LXX version). That the tomb was the new tomb of a rich man and that it was seen by the women are indications of an apologetic intent of Matthew; there could be no question about the identity of Jesus' burial place. The other Mary: the mother of James and Joseph (56).

35 [62-66] Peculiar to Matthew. The story prepares for Matthew 28:11-15 and the Jewish charge that the tomb was empty because the disciples had stolen the body of Jesus (Matthew 28:13, 15).

36 [62] The next day . . . preparation: the sabbath. According to the synoptic chronology, in that year the day of preparation (for the sabbath) was the Passover; cf Mark 15:42. The Pharisees: the principal opponents of Jesus during his ministry and, in Matthew's time, of the Christian church, join with the chief priests to guarantee against a possible attempt of Jesus' disciples to steal his body.

37 [64] This last imposture . . . the first: the claim that Jesus has been raised from the dead is clearly the last imposture; the first may be either his claim that he would be raised up (63) or his claim that he was the one with whose ministry the kingdom of God had come (see Matthew 12:28).

38 [65] The guard is yours: literally, "have a guard" or "you have a guard." Either the imperative or the indicative could mean that Pilate granted the petitioners some Roman soldiers as guards, which is the sense of the present translation. However, if the verb is taken as an indicative it could also mean that Pilate told them to use their own Jewish guards.

玛窦福音 Matthew Chapter 28
Matthew
Chapter 28

1 1 After the sabbath, as the first day of the week was dawning, 2 Mary Magdalene and the other Mary came to see the tomb.

安息日既过,一周的第一日,天快亮时,玛利亚玛达肋纳和另一个玛利亚来看坟墓。

2 3 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, approached, rolled back the stone, and sat upon it.

忽然发生了大地震,因为上主的天使从天降来,上前把石头滚开,坐在上面。

3 His appearance was like lightning and his clothing was white as snow.

他的容貌好象闪电,他的衣服洁白如雪。

4 The guards were shaken with fear of him and became like dead men.

看守的人由于怕他,吓得打颤,变得好象死人一样。

5 Then the angel said to the women in reply,"Do not be afraid! I know that you are seeking Jesus the crucified.

天使对妇女说道:"你们不要害怕!我知道你们寻找被钉死的耶稣。

6 4 He is not here, for he has been raised just as he said. Come and see the place where he lay.

他不在这里,因为他已经照他所说的复活了。你们来看看那安放过他的地方;

7 Then go quickly and tell his disciples, 'He has been raised from the dead, and he is going before you to Galilee; there you will see him.' Behold, I have told you."

并且快去对他的门徒说:他已经由死者中复活了。看!他在你们以先往加里肋亚去,在那里你们要看见他。看!我已经告诉了你们。"

8 Then they went away quickly from the tomb, fearful yet overjoyed, and ran to announce 5 this to his disciples.

她们赶快离开坟墓,又恐惧又异常喜乐,跑去报告他的门徒。

9 6 And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage.

忽然,耶稣迎上她们说:"愿你们平安!"她们遂上前抱住耶稣的脚,朝拜了他。

10 Then Jesus said to them,"Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me."

耶稣对她们说:"不要害怕!你们去,报告我的兄弟,叫他们往加里肋亚去,他们要在那里看见我。"

11 7 While they were going, some of the guard went into the city and told the chief priests all that had happened.

当妇女离去的时候,有几个看守的兵士来到城里,把所发生的事,全告诉了司祭长。

12 They assembled with the elders and took counsel; then they gave a large sum of money to the soldiers,

司祭长就同长老聚会商议之后,给了兵士许多钱,

13 telling them,"You are to say, 'His disciples came by night and stole him while we were asleep.'

嘱咐他们说:"你们就说:我们睡觉的时候,他的门徒夜间来了,把他偷去了。

14 And if this gets to the ears of the governor, we will satisfy (him) and keep you out of trouble."

如果这事为总督听见,有我们说好话,保管你们无事。"

15 The soldiers took the money and did as they were instructed. And this story has circulated among the Jews to the present (day).

兵士拿了银钱,就照他们所嘱咐的做了。这消息就在犹太人间传扬开了,一直到今天。

16 8 The eleven 9 disciples went to Galilee, to the mountain to which Jesus had ordered them.

十一个门徒就往加里肋亚,到耶稣给他们所指定的山上去了。

17 10 When they saw him, they worshiped, but they doubted.

他们一看见他,就朝拜了他,虽然有人还心中疑惑。

18 11 Then Jesus approached and said to them,"All power in heaven and on earth has been given to me.

耶稣便上前对他们说:"天上地下的一切权柄都交给了我,

19 Go, therefore, 12 and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit,

所以你们要去使万民成为门徒,因父及子及圣神之名给他们授洗,

20 teaching them to observe all that I have commanded you. 13 And behold, I am with you always, until the end of the age."

教训他们遵守我所吩咐你们的一切。看!我同你们天天在一起,直到今世的终结。"


Footnotes(注解)

1 [1-20] Except for Matthew 28:1-8 based on Mark 16:1-8, the material of this final chapter is peculiar to Matthew. Even where he follows Mark, Matthew has altered his source so greatly that a very different impression is given from that of the Marcan account. The two points that are common to the resurrection testimony of all the gospels are that the tomb of Jesus had been found empty and that the risen Jesus had appeared to certain persons, or, in the original form of Mark, that such an appearance was promised as soon to take place (see Mark 16:7). On this central and all-important basis, Matthew has constructed an account that interprets the resurrection as the turning of the ages (Matthew 28:2-4), shows the Jewish opposition to Jesus as continuing to the present in the claim that the resurrection is a deception perpetrated by the disciples who stole his body from the tomb (Matthew 28:11-15), and marks a new stage in the mission of the disciples once limited to Israel (Matthew 10:5-6); now they are to make disciples of all nations. In this work they will be strengthened by the presence of the exalted Son of Man, who will be with them until the kingdom comes in fullness at the end of the age (Matthew 28:16-20).

2 [1] After the sabbath . . . dawning: since the sabbath ended at sunset, this could mean in the early evening, for dawning can refer to the appearance of the evening star; cf Luke 23:54. However, it is probable that Matthew means the morning dawn of the day after the sabbath, as in the similar though slightly different text of Mark,"when the sun had risen" (Mark 16:2). Mary Magdalene and the other Mary: see the notes on Matthew 27:55-56; 57-61. To see the tomb: cf Mark 16:1-2 where the purpose of the women's visit is to anoint Jesus' body.

3 [2-4] Peculiar to Matthew. A great earthquake: see the note on Matthew 27:51-53. Descended from heaven: this trait is peculiar to Matthew, although his interpretation of the"young man" of his Marcan source (Mark 16:5) as an angel is probably true to Mark's intention; cf Luke 24:23 where the"two men" of Matthew 24:4 are said to be"angels." Rolled back the stone . . . upon it: not to allow the risen Jesus to leave the tomb but to make evident that the tomb is empty (see Matthew 24:6). Unlike the apocryphal Gospel of Peter (9, 35--11, 44), the New Testament does not describe the resurrection of Jesus, nor is there anyone who sees it. His appearance was like lightning . . . snow: see the note on Matthew 17:2.

4 [6-7] Cf Mark 16:6-7. Just as he said: a Matthean addition referring to Jesus' predictions of his resurrection, e.g., Matthew 16:21; 17:23; 20:19. Tell his disciples: like the angel of the Lord of the infancy narrative, the angel interprets a fact and gives a commandment about what is to be done; cf Matthew 1:20-21. Matthew omits Mark's"and Peter" (Mark 16:7); considering his interest in Peter, this omission is curious. Perhaps the reason is that the Marcan text may allude to a first appearance of Jesus to Peter alone (cf 1 Cor 15:5; Luke 24:34) which Matthew has already incorporated into his account of Peter's confession at Caesarea Philippi; see the note on Matthew 16:16. He is going . . . Galilee: like Mark 16:7, a reference to Jesus' prediction at the Last Supper (Matthew 26:32; Mark 14:28). Matthew changes Mark's"as he told you" to a declaration of the angel.

5 [8] Contrast Mark 16:8 where the women in their fear"said nothing to anyone."

6 [9-10] Although these verses are peculiar to Matthew, there are similarities between them and John's account of the appearance of Jesus to Mary Magdalene (John 20:17). In both there is a touching of Jesus' body, and a command of Jesus to bear a message to his disciples, designated as his brothers. Matthew may have drawn upon a tradition that appears in a different form in John. Jesus' words to the women are mainly a repetition of those of the angel (Matthew 28:5a, 7b).

7 [11-15] This account indicates that the dispute between Christians and Jews about the empty tomb was not whether the tomb was empty but why.

8 [16-20] This climactic scene has been called a"proleptic parousia," for it gives a foretaste of the final glorious coming of the Son of Man (Matthew 26:64). Then his triumph will be manifest to all; now it is revealed only to the disciples, who are commissioned to announce it to all nations and bring them to belief in Jesus and obedience to his commandments.

9 [16] The eleven: the number recalls the tragic defection of Judas Iscariot. To the mountain . . . ordered them: since the message to the disciples was simply that they were to go to Galilee (Matthew 28:10), some think that the mountain comes from a tradition of the message known to Matthew and alluded to here. For the significance of the mountain, see the note on Matthew 17:1.

10 [17] But they doubted: the Greek can also be translated,"but some doubted." The verb occurs elsewhere in the New Testament only in Matthew 14:31 where it is associated with Peter's being of"little faith." For the meaning of that designation, see the note on Matthew 6:30.

11 [18] All power . . . me: the Greek word here translated power is the same as that found in the LXX translation of Daniel 7:13-14 where one"like a son of man" is given power and an everlasting kingdom by God. The risen Jesus here claims universal power, i.e., in heaven and on earth.

12 [19] Therefore: since universal power belongs to the risen Jesus (Matthew 28:18), he gives the eleven a mission that is universal. They are to make disciples of all nations. While all nations is understood by some scholars as referring only to all Gentiles, it is probable that it included the Jews as well. Baptizing them: baptism is the means of entrance into the community of the risen one, the Church. In the name of the Father . . . holy Spirit: this is perhaps the clearest expression in the New Testament of trinitarian belief. It may have been the baptismal formula of Matthew's church, but primarily it designates the effect of baptism, the union of the one baptized with the Father, Son, and holy Spirit.

13 [20] All that I have commanded you: the moral teaching found in this gospel, preeminently that of the Sermon on the Mount (Matthew 5-7). The commandments of Jesus are the standard of Christian conduct, not the Mosaic law as such, even though some of the Mosaic commandments have now been invested with the authority of Jesus. Behold, I am with you always: the promise of Jesus' real though invisible presence echoes the name Emmanuel given to him in the infancy narrative; see the note on Matthew 1:23. End of the age: see the notes on Matthew 13:39 and Matthew 24:3.

玛尔谷福音 Mark Chapter 1
Mark
Chapter 1

1 1 2 The beginning of the gospel of Jesus Christ (the Son of God).

天主子耶稣基督福音的开始,

2 As it is written in Isaiah the prophet: 3"Behold, I am sending my messenger ahead of you; he will prepare your way.

正如先知依撒意亚书上记载的:"看,我派遣我的使者在你面前,预备你的道路。

3 A voice of one crying out in the desert:‘Prepare the way of the Lord, make straight his paths.'"

旷野中有呼号者的声音:你们当预备上主的道路,修直他的途径。"

4 John (the) Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins.

洗者若翰便在旷野里出现,宣讲悔改的洗礼,为得罪之赦。

5 People of the whole Judean countryside and all the inhabitants of Jerusalem were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins.

犹太全地和耶路撒冷的群众都出来,到他那里,承认自己的罪过,在约但河里受他的洗。

6 John was clothed in camel's hair, with a leather belt around his waist. 4 He fed on locusts and wild honey.

若翰穿的是骆驼毛的衣服,腰间束的是皮带,吃的是蝗虫与野蜜。

7 And this is what he proclaimed:"One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals.

他宣告说:"那比我更有力量的,要在我以后来,我连俯身解他的鞋带也不配。

8 5 I have baptized you with water; he will baptize you with the holy Spirit."

我以水洗你们,他却要以圣神洗你们。"

9 It happened in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.

在那些日子里,耶稣由加里肋亚纳匝肋来,在约旦河里受了若翰的洗。

10 On coming up out of the water he saw the heavens being torn open and the Spirit, like a dove, descending upon him. 6

他刚从水里上来,就看见天裂开了,圣神有如鸽子降在他上面;

11 And a voice came from the heavens,"You are my beloved Son; with you I am well pleased."

又有声音从天上说:"你是我的爱子,我因你而喜悦。"

12 7 At once the Spirit drove him out into the desert,

圣神立即催他到旷野里去。

13 and he remained in the desert for forty days, tempted by Satan. He was among wild beasts, and the angels ministered to him.

他在旷野里,四十天之久,受撒殚的试探,与野兽在一起,并有天使服侍他。

14 After John had been arrested, 8 Jesus came to Galilee proclaiming the gospel of God:

若翰被监禁后,耶稣来到加里肋亚,宣讲天主的福音,

15 "This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel."

说:"时期已满,天主的国临近了,你们悔改,信从福音罢!"

16 9 As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen.

当耶稣沿着加里肋亚海行走时,看见西满和西满的兄弟安德肋,在海里撒网,他们原是渔夫。

17 Jesus said to them,"Come after me, and I will make you fishers of men."

耶稣向他们说:"来跟随我!我要使你们成为渔人的渔夫。"

18 Then they abandoned their nets and followed him.

他们便立刻拋下网,跟随了他。

19 He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets.

耶稣向前行了不远,看见载伯德的儿子雅各伯和他的弟弟若望,正在船上修网。

20 Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.

耶稣遂立即召叫他们;他们就把自己的父亲载伯德和佣工们留在船上,跟随他去了。

21 10 Then they came to Capernaum, and on the sabbath he entered the synagogue and taught.

他们进了葛法翁;一到安息日,耶稣就进入会堂教训人。

22 The people were astonished at his teaching, for he taught them as one having authority and not as the scribes.

人都惊奇他的教训,因为他教训他们正象有权威似的,不像经师们一样。

23 11 In their synagogue was a man with an unclean spirit;

当时,在他们的会堂里,正有一个附邪魔的人,他喊叫说:

24 12 he cried out,"What have you to do with us, 13 Jesus of Nazareth? Have you come to destroy us? I know who you are--the Holy One of God!"

“纳匝肋人耶稣!我们与你有什么相干?你竟来毁灭我们!我知道你是谁,你是天主的圣者。”

25 Jesus rebuked him and said,"Quiet! Come out of him!"

耶稣叱责他说:“不要作声!从他身上出去!”

26 The unclean spirit convulsed him and with a loud cry came out of him.

邪魔使那人拘挛了一阵,大喊一声,就从他身上出去了。

27 All were amazed and asked one another,"What is this? A new teaching with authority. He commands even the unclean spirits and they obey him."

众人大为惊愕,以致彼此询问说:“这是怎么一回事?这是新的教训,并具有权威;他连给邪魔出命,邪魔也听从他。”

28 His fame spread everywhere throughout the whole region of Galilee.

他的声誉遂即传遍了加里肋亚附近各处。

29 On leaving the synagogue he entered the house of Simon and Andrew with James and John.

他一出会堂,就同雅各伯和若望来到了西满和安德肋的家里。

30 Simon's mother-in-law lay sick with a fever. They immediately told him about her.

那时,西满的岳母正躺着发烧;有人就向耶稣提起她来,

31 He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them.

耶稣上前去,握住她的手,扶起她来,热症遂即离开了她;她就伺候他们。

32 When it was evening, after sunset, they brought to him all who were ill or possessed by demons.

到了晚上,日落之后,人把所有患病的和附魔的,都带到他跟前,

33 The whole town was gathered at the door.

阖城的人都聚在门前。

34 He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.

耶稣治好了许多患各种病症的人,驱逐了许多魔鬼,并且不许魔鬼说话,因为魔鬼认识他。

35 Rising very early before dawn, he left and went off to a deserted place, where he prayed.

清晨,天还很黑,耶稣就起身出去,到荒野的地方在那里祈祷。

36 Simon and those who were with him pursued him

西满和同他在一起的人都去追寻他,

37 and on finding him said,"Everyone is looking for you."

找到了他,就向他说:“众人都找你呢!”

38 He told them,"Let us go on to the nearby villages that I may preach there also. For this purpose have I come."

耶稣对他们说:“让我们到别处去,到邻近的村镇去罢!好叫我也在那里宣讲,因为我是为这事出来的。”

39 So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.

他遂到加里肋亚各地,在他们的会堂里宣讲,并驱逐魔鬼。

40 A leper 14 came to him (and kneeling down) begged him and said,"If you wish, you can make me clean."

有一个癞病人来到耶稣跟前,跪下求他说:“你若愿意,就能洁净我。”

41 Moved with pity, he stretched out his hand, touched him, and said to him,"I do will it. Be made clean."

耶稣动了怜悯的心,就伸手抚摸他,向他说:“我愿意,你洁净了罢!”

42 The leprosy left him immediately, and he was made clean.

癞病立时脱离了他,他就洁净了。

43 Then, warning him sternly, he dismissed him at once.

然后,耶稣严厉警告他,立即催他走,

44 Then he said to him,"See that you tell no one anything, but go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them."

并向他说:“当心!什么也不可告诉人,但去叫司祭检验你,并为你的洁净,奉献梅瑟所规定的,给他们当作证据。”

45 The man went away and began to publicize the whole matter. He spread the report abroad so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.

但那人一出去,便开始极力宣扬,把这事传扬开了,以致耶稣不能再公然进城,只好留在外边荒野的地方;但人们却从各处到他跟前来。

Footnotes(注解)

1 [1-13] The prologue of the Gospel according to Mark begins with the title (Mark 1:1) followed by three events preparatory to Jesus' preaching: (1) the appearance in the Judean wilderness of John, baptizer, preacher of repentance, and precursor of Jesus (Mark 1:2-8); (2) the baptism of Jesus, at which a voice from heaven acknowledges Jesus to be God's Son, and the holy Spirit descends on him (Mark 1:9-11); (3) the temptation of Jesus by Satan (Mark 1:12-13).

2 [1] The gospel of Jesus Christ [the Son of God]: the"good news" of salvation in and through Jesus, crucified and risen, acknowledged by the Christian community as Messiah (Mark 8:29; 14:61-62) and Son of God (Mark 1:11; 9:7; 15:39), although some important manuscripts here omit the Son of God.

3 [2-3] Although Mark attributes the prophecy to Isaiah, the text is a combination of Malachi 3:1; Isaiah 40:3; Exodus 23:20; cf Matthew 11:10; Luke 7:27. John's ministry is seen as God's prelude to the saving mission of his Son. The way of the Lord: this prophecy of Deutero-Isaiah concerning the end of the Babylonian exile is here applied to the coming of Jesus; John the Baptist is to prepare the way for him.

4 [6] Clothed in camel's hair . . . waist: the Baptist's garb recalls that of Elijah in 2 Kings 1:8. Jesus speaks of the Baptist as Elijah who has already come (Mark 9:11-13; Matthew 17:10-12; cf Malachi 3:23-24; Luke 1:17).

5 [8-9] Through the life-giving baptism with the holy Spirit (Mark 1:8), Jesus will create a new people of God. But first he identifies himself with the people of Israel in submitting to John's baptism of repentance and in bearing on their behalf the burden of God's decisive judgment (Mark 1:9; cf Mark 1:4). As in the desert of Sinai, so here in the wilderness of Judea, Israel's sonship with God is to be renewed.

6 [10-11] He saw the heavens . . . and the Spirit . . . upon him: indicating divine intervention in fulfillment of promise. Here the descent of the Spirit on Jesus is meant, anointing him for his ministry; cf Isaiah 11:2; 42:1; 61:1; 63:9. A voice . . . with you I am well pleased: God's acknowledgment of Jesus as his unique Son, the object of his love. His approval of Jesus is the assurance that Jesus will fulfill his messianic mission of salvation.

7 [12-13] The same Spirit who descended on Jesus in his baptism now drives him into the desert for forty days. The result is radical confrontation and temptation by Satan who attempts to frustrate the work of God. The presence of wild beasts may indicate the horror and danger of the desert regarded as the abode of demons or may reflect the paradise motif of harmony among all creatures; cf Isaiah 11:6-9. The presence of ministering angels to sustain Jesus recalls the angel who guided the Israelites in the desert in the first Exodus (Exodus 14:19; 23:20) and the angel who supplied nourishment to Elijah in the wilderness (1 Kings 19:5-7). The combined forces of good and evil were present to Jesus in the desert. His sustained obedience brings forth the new Israel of God there where Israel's rebellion had brought death and alienation.

8 [14-15] After John had been arrested: in the plan of God, Jesus was not to proclaim the good news of salvation prior to the termination of the Baptist's active mission. Galilee: in the Marcan account, scene of the major part of Jesus' public ministry before his arrest and condemnation. The gospel of God: not only the good news from God but about God at work in Jesus Christ. This is the time of fulfillment: i.e., of God's promises. The kingdom of God . . . repent: see the note on Matthew 3:2.

9 [16-20] These verses narrate the call of the first Disciples. See the notes on Matthew 4:18-22 and Matthew 4:20.

10 [21-45] The account of a single day's ministry of Jesus on a sabbath in and outside the synagogue of Capernaum (Mark 1:21-31) combines teaching and miracles of exorcism and healing. Mention is not made of the content of the teaching but of the effect of astonishment and alarm on the people. Jesus' teaching with authority, making an absolute claim on the hearer, was in the best tradition of the ancient prophets, not of the scribes. The narrative continues with events that evening (Mark 1:32-34; see the notes on Matthew 8:14-17) and the next day (Mark 1:35-39). The cleansing in Mark 1:40-45 stands as an isolated story.

11 [23] An unclean spirit: so called because of the spirit's resistance to the holiness of God. The spirit knows and fears the power of Jesus to destroy his influence; cf Mark 1:32, 34; 3:11; 6:13.

12 [24-25] The Holy One of God: not a confession but an attempt to ward off Jesus' power, reflecting the notion that use of the precise name of an opposing spirit would guarantee mastery over him. Jesus silenced the cry of the unclean spirit and drove him out of the man.

13 [24] What have you to do with us?: see the note on John 2:4.

14 [40] A leper: for the various forms of skin disease, see Lev 13:1-50 and the note on Lev 13:2-4. There are only two instances in the Old Testament in which God is shown to have cured a leper (Numbers 12:10-15; 2 Kings 5:1-14). The law of Moses provided for the ritual purification of a leper. In curing the leper, Jesus assumes that the priests will reinstate the cured man into the religious community. See also the note on Luke 5:14.


玛尔谷福音 Mark Chapter 2
Mark
Chapter 2

1 1 2 When Jesus returned to Capernaum after some days, it became known that he was at home.

过了一些日子,耶稣又进了葛法翁,人听说他在家里,

2 Many gathered together so that there was no longer room for them, not even around the door, and he preached the word to them.

就聚来了许多人,以致连门前也不能再容纳,他就对他们讲道。

3 They came bringing to him a paralytic carried by four men.

那时,有人带着一个瘫子到他这里来,由四个人抬着;

4 Unable to get near Jesus because of the crowd, they opened up the roof above him. After they had broken through, they let down the mat on which the paralytic was lying.

但因为人众多,不能送到他面前,就在耶稣所在之处,拆开了房顶;拆穿之后,把床缒下去,瘫子在上面躺着。

5 3 When Jesus saw their faith, he said to the paralytic, "Child, your sins are forgiven."

耶稣一见他们的信心,就对瘫子说:"孩子!你的罪赦了。"

6 4 Now some of the scribes were sitting there asking themselves,

那时,有几个经师坐在那里,心里忖度说:

7 "Why does this man speak that way? 5 He is blaspheming. Who but God alone can forgive sins?"

"怎么这人这样说话呢?他说了亵渎的话;除了天主一个外,谁能赦罪呢?"

8 Jesus immediately knew in his mind what they were thinking to themselves, so he said, "Why are you thinking such things in your hearts?

耶稣凭自己的神力,即刻认透了他们私自这样忖度,遂向他们说:"你们心中为什么这样忖度呢?

9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,' or to say, 'Rise, pick up your mat and walk'?

什么比较容易呢?是对瘫子说:你的罪赦了;还是说:起来,拿你的床走?

10 6 But that you may know that the Son of Man has authority to forgive sins on earth"--

但为叫你们知道:人子在地上有权柄赦罪──遂对瘫子说:

11 he said to the paralytic, "I say to you, rise, pick up your mat, and go home."

我给你说:起来,拿你的床,回家去罢!"

12 He rose, picked up his mat at once, and went away in the sight of everyone. They were all astounded and glorified God, saying, "We have never seen anything like this."

那人遂起来,立刻拿起床,当着众人的面走出去了,以致众人大为惊愕,遂光荣天主说:"我们从未见过这样的事!"

13 7 Once again he went out along the sea. All the crowd came to him and he taught them.

耶稣又出去,到了海边,群众都到他跟前,他便教训他们。

14 As he passed by, 8 he saw Levi, son of Alphaeus, sitting at the customs post. He said to him, "Follow me." And he got up and followed him.

当他前行时,看见阿耳斐的儿子肋未坐在税关上,便向他说:“你跟随我罢!”肋未就起来跟随了耶稣。

15 While he was at table in his house, 9 many tax collectors and sinners sat with Jesus and his disciples; for there were many who followed him.

当耶稣在肋未家中坐席的时候,有许多税吏和罪人,也与耶稣和他的门徒一起坐席,因为已有许多人跟随了他。

16 10 Some scribes who were Pharisees saw that he was eating with sinners and tax collectors and said to his disciples, "Why does he eat with tax collectors and sinners?"

法利塞党的经师看见耶稣与罪人和税吏一起吃饭,就对他的门徒说:“怎么,他与罪人和税吏一起吃喝?”

17 Jesus heard this and said to them (that), "Those who are well do not need a physician, 11 but the sick do. I did not come to call the righteous but sinners."

耶稣听了,就对他们说:“不是健康的人需要医生,而是有病的人;我不是来召义人,而是召罪人。”

18 12 The disciples of John and of the Pharisees were accustomed to fast. People came to him and objected, "Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?"

当时,若翰的门徒和法利塞人正在禁食。有人来向耶稣说:“为什么若翰的门徒和法利塞人的门徒禁食,而你的门徒却不禁食呢?”

19 Jesus answered them, "Can the wedding guests fast 13 while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast.

耶稣对他们说:“伴郎岂能在新郎还与他们在一起的时候禁食?他们与新郎在一起的时候,决不能禁食。

20 But the days will come when the bridegroom is taken away from them, and then they will fast on that day.

但日子将要来到:当新郎从他们中被劫去时,在那一天,他们就要禁食了。

21 No one sews a piece of unshrunken cloth on an old cloak. If he does, its fullness pulls away, the new from the old, and the tear gets worse.

没有人将未漂过的布补在旧衣服上的;不然,补上的那块新布要扯裂了旧的,破绽就更加坏了。

22 Likewise, no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the skins are ruined. Rather, new wine is poured into fresh wineskins."

也没有人把新酒装在旧皮囊里的;不然,酒涨破了皮囊,酒和皮囊都丧失了;而是新酒应装在新皮囊里。”

23 14 As he was passing through a field of grain on the sabbath, his disciples began to make a path while picking the heads of grain.

有一次,正当安息日,耶稣从麦田里路过,他的门徒在行路时掐食起麦穗来。

24 At this the Pharisees said to him, "Look, why are they doing what is unlawful on the sabbath?"

法利塞人向耶稣说:“你看!他们为什么做安息日不许做的事?”

25 He said to them, "Have you never read what David did 15 when he was in need and he and his companions were hungry?

耶稣对他们说:“你们从未读过:达味在急迫中和同他一起的人,在饥饿时所作的事吗?

26 How he went into the house of God when Abiathar was high priest and ate the bread of offering that only the priests could lawfully eat, and shared it with his companions?"

当厄贝雅塔尔作大司祭时,达味怎样进了天主的殿,吃了除司祭外,谁也不许吃的供饼,并且还给了同他一起的人?”

27 Then he said to them, "The sabbath was made for man, 16 not man for the sabbath.

耶稣又对他们说:“安息日是为人立的,并不是人为了安息日;

28 17 That is why the Son of Man is lord even of the sabbath."

所以,人子也是安息日的主。”
Footnotes(注解)

1 [1-3:6] This section relates a series of conflicts between Jesus and the scribes and Pharisees in which the growing opposition of the latter leads to their plot to put Jesus to death (Mark 3:6).

2 [1] He was at home: to the crowds that gathered in and outside the house Jesus preached the word, i.e., the gospel concerning the nearness of the kingdom and the necessity of repentance and faith (Mark 1:14).

3 [5] It was the faith of the paralytic and those who carried him that moved Jesus to heal the sick man. Accounts of other miracles of Jesus reveal more and more his emphasis on faith as the requisite for exercising his healing powers (Mark 5:34; 9:23-24; 10:52).

4 [6] Scribes: trained in oral interpretation of the written law; in Mark's gospel, adversaries of Jesus, with one exception (Mark 12:28, 34).

5 [7] He is blaspheming: an accusation made here and repeated during the trial of Jesus (Mark 14:60-64).

6 [10] But that you may know that the Son of Man . . . on earth: although Mark 2:8-9 are addressed to the scribes, the sudden interruption of thought and structure in Mark 2:10 seems not addressed to them nor to the paralytic. Moreover, the early public use of the designation "Son of Man" to unbelieving scribes is most unlikely. The most probable explanation is that Mark's insertion of Mark 2:10 is a commentary addressed to Christians for whom he recalls this miracle and who already accept in faith that Jesus is Messiah and Son of God.

7 [13] He taught them: see the note on Mark 1:21-45.

8 [14] As he passed by: see the note on Mark 1:16-20. Levi, son of Alphaeus: see the note on Matthew 9:9. Customs post: such tax collectors paid a fixed sum for the right to collect customs duties within their districts. Since whatever they could collect above this amount constituted their profit, the abuse of extortion was widespread among them. Hence, Jewish customs officials were regarded as sinners (Mark 2:16), outcasts of society, and disgraced along with their families. He got up and followed him: i.e., became a disciple of Jesus.

9 [15] In his house: cf Mark 2:1; Matthew 9:10.


玛尔谷福音 Mark Chapter 3
Mark
Chapter 3

1 1 Again he entered the synagogue. There was a man there who had a withered hand.

耶稣又进了会堂,在那里有一个人,他的一只手枯干了。

2 They watched him closely to see if he would cure him on the sabbath so that they might accuse him.

他们窥察耶稣是否在安息日治好那人,好去控告他。

3 He said to the man with the withered hand,"Come up here before us."

耶稣对那有一只手枯了的人说:“起来,站在中间!”

4 Then he said to them,"Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?" But they remained silent.

遂对他们说:“安息日许行善呢,或作恶呢?许救命呢,或害命呢?”他们一声不响。

5 Looking around at them with anger and grieved at their hardness of heart, he said to the man,"Stretch out your hand." He stretched it out and his hand was restored.

耶稣遂含怒环视他们,见他们的心硬而悲伤,就对那人说:“伸出手来!”他一伸,他的手就复了原。

6 2 The Pharisees went out and immediately took counsel with the Herodians against him to put him to death.

法利塞人一出去,立刻便与黑落德党人作陷害耶稣的商讨,为除灭他。



7 3 Jesus withdrew toward the sea with his disciples. A large number of people (followed) from Galilee and from Judea.

那时,耶稣同自己的门徒退到海边去,有许多民众从加里肋亚跟随了来,并有从犹太、

8 Hearing what he was doing, a large number of people came to him also from Jerusalem, from Idumea, from beyond the Jordan, and from the neighborhood of Tyre and Sidon.

耶路撒冷、依杜默雅、约旦河彼岸、提洛和漆冬一带地方的许多群众,听说他所作的一切事,都来到他跟前。

9 He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him.

因为人多,他遂吩咐他的门徒,为自己备好一只小船,免得人拥挤他。

10 He had cured many and, as a result, those who had diseases were pressing upon him to touch him.

因为他治好了许多人,所以,凡有病灾的人都向他涌来,要触摸他。

11 4 And whenever unclean spirits saw him they would fall down before him and shout,"You are the Son of God."

邪魔一见了他,就俯伏在他面前,喊说:“你是天主子。”

12 He warned them sternly not to make him known.

他却严厉责斥他们,不要把他显露出来。

13 He went up the mountain 5 and summoned those whom he wanted and they came to him.

随后,耶稣上了山,把自己所想要的人召来,他们便来到他面前。

14 He appointed twelve (whom he also named apostles) that they might be with him 6 and he might send them forth to preach

他就选定了十二人,为同他常在一起,并为派遣他们去宣讲,

15 and to have authority to drive out demons:

且具有驱魔的权柄。

16 7 (he appointed the twelve:) Simon, whom he named Peter;

他选定了这十二人:西满,给他起名叫伯多禄,

17 James, son of Zebedee, and John the brother of James, whom he named Boanerges, that is, sons of thunder;

载伯德的儿子雅各伯和雅各伯的弟弟若望,并为他们起名叫“波纳尔革”,就是“雷霆之子”,

18 Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus; Thaddeus, Simon the Cananean,

安德肋、斐理伯、巴尔多禄茂、玛窦、多默、阿尔斐的儿子雅各伯,达陡和热诚者西满,

19 and Judas Iscariot who betrayed him.

并犹达斯依斯加略,他是负卖耶稣者。

20 8 9 He came home. Again (the) crowd gathered, making it impossible for them even to eat.

耶稣到了家,群众又聚集了来,以致他们连饭都不能吃。

21 When his relatives heard of this they set out to seize him, for they said,"He is out of his mind."

他的人听说了,便出来要抓住他,因为他们说:“他疯了!”

22 The scribes who had come from Jerusalem said,"He is possessed by Beelzebul," 10 and"By the prince of demons he drives out demons."

从耶路撒冷下来的经师们说:“他附有贝耳则步。”又说:“他赖魔王驱魔。”

23 Summoning them, he began to speak to them in parables,"How can Satan drive out Satan?

耶稣遂把他们叫来,用比喻向他们说:“撒殚怎能驱逐撒殚呢?

24 If a kingdom is divided against itself, that kingdom cannot stand.

一国若自相纷争,那国就不能存立;

25 And if a house is divided against itself, that house will not be able to stand.

一家若自相纷争,那家也将不能存立。

26 And if Satan has risen up against himself and is divided, he cannot stand; that is the end of him.

撒殚若起来自相攻击纷争,也就不能存立,必要灭亡。

27 But no one can enter a strong man's house to plunder his property unless he first ties up the strong man. Then he can plunder his house.

决没有人能进入壮士的家,抢劫他的家俱的,除非先把那壮士捆起来,然后抢劫他的家。

28 Amen, I say to you, all sins and all blasphemies that people utter will be forgiven them.

我实在告诉你们:世人的一切罪恶,连所说的任何亵渎的话,都可得赦免;

29 But whoever blasphemes against the holy Spirit 11 will never have forgiveness, but is guilty of an everlasting sin."

但谁若亵渎了圣神,永远不得赦免,而是永久罪恶的犯人。”

30 For they had said,"He has an unclean spirit."

耶稣说这话,是因为他们说:“他附有邪魔。”

31 His mother and his brothers arrived. Standing outside they sent word to him and called him.

耶稣的母亲和他的兄弟们来了,站在外边,派人到他跟前去叫他。

32 A crowd seated around him told him,"Your mother and your brothers 12 (and your sisters) are outside asking for you."

那时,群众正围着他坐着,有人给他说:“看,你的母亲和你的兄弟在外边找你。”

33 But he said to them in reply,"Who are my mother and (my) brothers?"

耶稣回答他们说:“谁是我的母亲和我的兄弟?”

34 And looking around at those seated in the circle he said,"Here are my mother and my brothers.

遂环视他周围坐着的人说:“看,我的母亲和我的兄弟!

35 (For) whoever does the will of God is my brother and sister and mother."

因为谁奉行天主的旨意,他就是我的兄弟、姊妹和母亲。”

Footnotes(注解)

1 [1-5] Here Jesus is again depicted in conflict with his adversaries over the question of sabbath-day observance. His opponents were already ill disposed toward him because they regarded Jesus as a violator of the sabbath. Jesus' question Is it lawful to do good on the sabbath rather than to do evil? places the matter in the broader theological context outside the casuistry of the scribes. The answer is obvious. Jesus heals the man with the withered hand in the sight of all and reduces his opponents to silence; cf John 5:17-18.

2 [6] In reporting the plot of the Pharisees and Herodians to put Jesus to death after this series of conflicts in Galilee, Mark uses a pattern that recurs in his account of later controversies in Jerusalem (Mark 11:17-18; 12:13-17). The help of the Herodians, supporters of Herod Antipas, tetrarch of Galilee and Perea, is needed to take action against Jesus. Both series of conflicts point to their gravity and to the impending passion of Jesus.

3 [7-19] This overview of the Galilean ministry manifests the power of Jesus to draw people to himself through his teaching and deeds of power. The crowds of Jews from many regions surround Jesus (Mark 3:7-12). This phenomenon prepares the way for creating a new people of Israel. The choice and mission of the Twelve is the prelude (Mark 3:13-19).

4 [11-12] See the note on Mark 1:24-25.

5 [13] He went up the mountain: here and elsewhere the mountain is associated with solemn moments and acts in the mission and self-revelation of Jesus (Mark 6:46; 9:2-8; 13:3). Jesus acts with authority as he summoned those whom he wanted and they came to him.

6 [14-15] He appointed twelve [whom he also named apostles] that they might be with him: literally"he made," i.e., instituted them as apostles to extend his messianic mission through them (Mark 6:7-13). See the notes on Matthew 10:1 and 10:2-4.

7 [16] Simon, whom he named Peter: Mark indicates that Simon's name was changed on this occasion. Peter is first in all lists of the apostles (Matthew 10:2; Luke 6:14; Acts 1:13; cf 1 Cor 15:5-8).

8 [20-35] Within the narrative of the coming of Jesus' relatives (Mark 3:20-21) is inserted the account of the unbelieving scribes from Jerusalem who attributed Jesus' power over demons to Beelzebul (Mark 3:22-30); see the note on Mark 5:21-43. There were those even among the relatives of Jesus who disbelieved and regarded Jesus as out of his mind (Mark 3:21). Against this background, Jesus is informed of the arrival of his mother and brothers [and sisters] (Mark 3:32). He responds by showing that not family ties but doing God's will (35) is decisive in the kingdom; cf the note on Matthew 12:46-50.

9 [20] He came home: cf Mark 2:1-2 and see the note on Mark 2:15.

10 [22] By Beelzebul: see the note on Matthew 10:25. Two accusations are leveled against Jesus: (1) that he is possessed by an unclean spirit, and (2) by the prince of demons he drives out demons. Jesus answers the second charge by a parable (Mark 3:24-27) and responds to the first charge in Mark 3:28-29.

11 [29] Whoever blasphemes against the holy Spirit: this sin is called an everlasting sin because it attributes to Satan, who is the power of evil, what is actually the work of the holy Spirit, namely, victory over the demons.

12 [32] Your brothers: see the note on Mark 6:3.




玛尔谷福音 Mark Chapter 4
Mark
Chapter 4

1 1 On another occasion he began to teach by the sea. 2 A very large crowd gathered around him so that he got into a boat on the sea and sat down. And the whole crowd was beside the sea on land.

耶稣又在海边上开始施教,有大伙群众聚集在他跟前,他只得上了一只船,在海上坐着,所有的群众都在海边地上。

2 And he taught them at length in parables, and in the course of his instruction he said to them,

他用比喻教训他们许多事,在施教时,他向他们说:

3 3"Hear this! A sower went out to sow.

"你们听:有个撒种的出去撒种。

4 And as he sowed, some seed fell on the path, and the birds came and ate it up.

他撒种的时候,有的落在路旁,飞鸟来把它吃了;

5 Other seed fell on rocky ground where it had little soil. It sprang up at once because the soil was not deep.

有的落在石头地里,那里没有多少土壤,即刻发了芽,因为所有的土壤不深,

6 And when the sun rose, it was scorched and it withered for lack of roots.

太阳一出来,被晒焦了;又因为没有根,就干枯了;

7 Some seed fell among thorns, and the thorns grew up and choked it and it produced no grain.

有的落在荆棘中,荆棘长起来,把它窒息了,就没有结实;

8 And some seed fell on rich soil and produced fruit. It came up and grew and yielded thirty, sixty, and a hundredfold."

有的落在好地里,就长大成熟,结了果实,有的结三十倍,有的六十倍,有的一百倍。"

9 He added,"Whoever has ears to hear ought to hear."

他又说:"有耳听的,听罢!"

10 And when he was alone, those present along with the Twelve questioned him about the parables.

当耶稣独自一人的时候,那些跟从他的人和十二门徒便问他这些比喻的意义。

11 4 He answered them,"The mystery of the kingdom of God has been granted to you. But to those outside everything comes in parables,

耶稣对他们说:"天主国的奥义只赏给了你们,但对那些外人,一切都用比喻,

12 so that ‘they may look and see but not perceive, and hear and listen but not understand, in order that they may not be converted and be forgiven.'"

使他们看是看,却看不见;听是听,却听不明白,免得他们回头,而得赦免。"

13 5 Jesus said to them,"Do you not understand this parable? Then how will you understand any of the parables?

耶稣对他们说:"你们不明白这个比喻,又怎能明白其他的一切比喻呢?

14 The sower sows the word.

那撒种的人撒的,是所讲的"话"。

15 These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them.

那撒在路旁的"话",是指人听了后,撒殚立时来,把撒在他们心里的"话"夺了去。

16 And these are the ones sown on rocky ground who, when they hear the word, receive it at once with joy.

同样,那撒在石头地里的,是指人听了这"话"后,立刻欣然接受;

17 But they have no root; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away.

但他们心里没有根,不能持久,及至为了这"话"发生艰难或迫害,立刻就跌倒了。

18 Those sown among thorns are another sort. They are the people who hear the word,

还有那撒在荆棘中的,是指人听了这"话"后,

19 but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit.

世俗的焦虑,财富的迷惑,以及其他的贪欲进来,把"话"蒙住了,结不出果实。

20 But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold."

那撒在好地里的,是指人听了这"话",就接受了,并结了果实,有的三十倍,有的六十倍,有的一百倍。"

21 He said to them,"Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand?

耶稣又向他们说:"人拿灯来,岂是为放在斗底或床下吗?不是为放在灯台上吗?

22 For there is nothing hidden except to be made visible; nothing is secret except to come to light.

因为没有什么隐藏的事,不是为显露出来的;也没有隐密的事,不是为彰明出来的。

23 Anyone who has ears to hear ought to hear."

谁若有耳听,听罢!"

24 He also told them,"Take care what you hear. The measure with which you measure will be measured out to you, and still more will be given to you.

耶稣又向他们说:"要留心你们所听的:你们用什么尺度量给人,也要用什么尺度量给你们,且要多加给你们,

25 To the one who has, more will be given; from the one who has not, even what he has will be taken away."

因为凡有的,还要给他;凡没有的,连他所有的,也要从他夺去。"

26 He said,"This is how it is with the kingdom of God; 6 it is as if a man were to scatter seed on the land

他又说:“天主的国好比一个人把种子撒在地里,

27 and would sleep and rise night and day and the seed would sprout and grow, he knows not how.

他黑夜白天,或睡或起,那种子发芽生长,至于怎样,他却不知道,

28 Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear.

因为土地自然生长果实:先发苗,后吐穗,最后穗上满了麦粒。

29 And when the grain is ripe, he wields the sickle at once, for the harvest has come."

当果实成熟的时候,便立刻派人以镰刀收割,因为到了收获的时期。”

30 He said,"To what shall we compare the kingdom of God, or what parable can we use for it?

他又说:"我们以什么比拟天主的国呢?或用什么比喻来形容它呢?

31 It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth.

它好象一粒芥子,种在地里的时候,比地上一切的种子都小;

32 7 But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade."

当下种之后,生长起来,比一切蔬菜都大;并且长出大枝,以致天上的飞鸟能栖息在它的荫下。"

33 With many such parables he spoke the word to them as they were able to understand it.

耶稣用许多这样的比喻,按照他们所能听懂的,给他们讲道。

34 Without parables he did not speak to them, but to his own disciples he explained everything in private.

若不用比喻,他就不给他们讲什么,但私下里却给自己的门徒解释一切。

35 8 On that day, as evening drew on, he said to them,"Let us cross to the other side."

在当天晚上,耶稣对门徒说:"我们渡海到对岸去罢!"

36 Leaving the crowd, they took him with them in the boat just as he was. And other boats were with him.

他们遂离开群众,就照他在船上的原状,带他走了;与他一起的还有别的小船。

37 A violent squall came up and waves were breaking over the boat, so that it was already filling up.

忽然,狂风大作,波浪打进船内,以致小船已满了水。

38 Jesus was in the stern, asleep on a cushion. They woke him and said to him,"Teacher, do you not care that we are perishing?"

耶稣却在船尾依枕而睡。他们叫醒他,给他说:"师傅!我们要丧亡了,你不管吗?"

39 He woke up, rebuked the wind, and said to the sea,"Quiet! Be still!" 9 The wind ceased and there was great calm.

耶稣醒来,叱责了风,并向海说:"不要作声,平定了罢!"风就停止了,遂大为平静。

40 Then he asked them,"Why are you terrified? Do you not yet have faith?"

耶稣对他们说:"为什么你们这样胆怯?你们怎么还没有信德呢?"

41 10 They were filled with great awe and said to one another,"Who then is this whom even wind and sea obey?"

他们非常惊惧,彼此说:"这人到底是谁?连风和海也听从他!"
Footnotes(注解)

1 [1-34] In parables (2): see the note on Matthew 13:3. The use of parables is typical of Jesus' enigmatic method of teaching the crowds (Mark 4:2-9, 12) as compared with the interpretation of the parables he gives to his disciples (Mark 4:10-25, 33-34) to each group according to its capacity to understand (Mark 4:9-11). The key feature of the parable at hand is the sowing of the seed (3), representing the breakthrough of the kingdom of God into the world. The various types of soil refer to the diversity of response accorded the word of God (Mark 4:4-7). The climax of the parable is the harvest of thirty, sixty, and a hundredfold, indicating the consummation of the kingdom (Mark 4:8). Thus both the present and the future action of God, from the initiation to the fulfillment of the kingdom, is presented through this and other parables (Mark 4:26-29, 30-32).

2 [1] By the sea: the shore of the Sea of Galilee or a boat near the shore (Mark 2:13; 3:7-8) is the place where Mark depicts Jesus teaching the crowds. By contrast the mountain is the scene of Jesus at prayer (Mark 6:46) or in the process of forming his disciples (Mark 3:13; 9:2).

3 [3-8] See the note on Matthew 13:3-8.

4 [11-12] These verses are to be viewed against their background in Mark 3:6, 22 concerning the unbelief and opposition Jesus encountered in his ministry. It is against this background that the distinction in Jesus' method becomes clear of presenting the kingdom to the disbelieving crowd in one manner and to the disciples in another. To the former it is presented in parables and the truth remains hidden; for the latter the parable is interpreted and the mystery is partially revealed because of their faith; see the notes on Matthew 13:11 and Matthew 13:13.

5 [13-20] See the note on Matthew 13:18-23.

6 [26-29] Only Mark records the parable of the seed's growth. Sower and harvester are the same. The emphasis is on the power of the seed to grow of itself without human intervention (Mark 4:27). Mysteriously it produces blade and ear and full grain (Mark 4:28). Thus the kingdom of God initiated by Jesus in proclaiming the word develops quietly yet powerfully until it is fully established by him at the final judgment (Mark 4:29); cf Rev 14:15.

7 [32] The universality of the kingdom of God is indicated here; cf Ezekiel 17:23; 31:6; Daniel 4:17-19.

8 [4:35-5:43] After the chapter on parables, Mark narrates four miracle stories: Mark 4:35-41; 5:1-20; and two joined together in Mark 5:21-43. See also the notes on Matthew 8:23-34 and 9:8-26.

9 [39] Quiet! Be still!: as in the case of silencing a demon (Mark 1:25), Jesus rebukes the wind and subdues the turbulence of the sea by a mere word; see the note on Matthew 8:26.

10 [41] Jesus is here depicted as exercising power over wind and sea. In the Christian community this event was seen as a sign of Jesus' saving presence amid persecutions that threatened its existence.
玛尔谷福音 Mark Chapter 5
Mark
Chapter 5

1 1 They came to the other side of the sea, to the territory of the Gerasenes.

他们来到了海的对岸革辣撒人的地方。

2 When he got out of the boat, at once a man 2 from the tombs who had an unclean spirit met him.

耶稣一下船,即刻有一个附邪魔的人,从坟墓里出来,迎着他走来,

3 The man had been dwelling among the tombs, and no one could restrain him any longer, even with a chain.

原来那人居住在坟墓里,再没有人能捆住他,就是用锁链也不能,

4 In fact, he had frequently been bound with shackles and chains, but the chains had been pulled apart by him and the shackles smashed, and no one was strong enough to subdue him.

因为人屡次用脚镣和锁链将他捆缚,他却将锁链挣断,将脚镣弄碎,没有人能制伏他。

5 Night and day among the tombs and on the hillsides he was always crying out and bruising himself with stones.

他昼夜在坟墓里或山陵中喊叫,用石头击伤自己。

6 Catching sight of Jesus from a distance, he ran up and prostrated himself before him,

他从远处望见了耶稣,就跑来,跪在他前,

7 crying out in a loud voice, "What have you to do with me, 3 Jesus, Son of the Most High God? I adjure you by God, do not torment me!"

大声喊说:"至高天主之子耶稣,我与你有什么相干?我因着天主誓求你,不要苦害我!"

8 (He had been saying to him, "Unclean spirit, come out of the man!")

因为耶稣曾向他说:"邪魔,从这人身上出去!"

9 4 He asked him, "What is your name?" He replied, "Legion is my name. There are many of us."

耶稣问他说:"你名叫什么?"他回答说:"我名叫‘军旅’,因为我们众多。"

10 And he pleaded earnestly with him not to drive them away from that territory.

他再三恳求耶稣,不要驱逐他们离开此地。

11 Now a large herd of swine 5 was feeding there on the hillside.

那时,在那边山坡上,有一大群猪正在牧放,

12 And they pleaded with him, "Send us into the swine. Let us enter them."

他们恳求耶稣说:"请打发我们到那猪群,好让我们进入它们内。"

13 And he let them, and the unclean spirits came out and entered the swine. The herd of about two thousand rushed down a steep bank into the sea, where they were drowned.

耶稣准许了他们;邪魔就出来,进入了猪内。那群猪约有二千,便从山崖上直冲到海里,在海里淹死了。

14 The swineherds ran away and reported the incident in the town and throughout the countryside. And people came out to see what had happened.

放猪的人就逃去,到城里和乡间传报开了;人都出来看是发生了什么事。

15 As they approached Jesus, they caught sight of the man who had been possessed by Legion, sitting there clothed and in his right mind. And they were seized with fear.

他们来到耶稣跟前,看见那个附魔的人,即为"军旅"所附的人,坐在那里,穿著衣服,神志清醒,就害怕起来。

16 Those who witnessed the incident explained to them what had happened to the possessed man and to the swine.

看见的人就把附魔的人所遇到的事,和那群猪的事,都给他们述说了。

17 Then they began to beg him to leave their district.

他们便请求耶稣离开他们的境界。

18 As he was getting into the boat, the man who had been possessed pleaded to remain with him.

当耶稣上船时,那曾附过魔的人,恳求耶稣让他同耶稣在一起。

19 But he would not permit him but told him instead, "Go home 6 to your family and announce to them all that the Lord in his pity has done for you."

耶稣没有允许他,但对他说:"你回家,到你的亲属那里,给他们传述上主为你作了何等大事,怎样怜悯了你。"

20 Then the man went off and began to proclaim in the Decapolis what Jesus had done for him; and all were amazed.

那人就走了,在十城区开始传扬耶稣为他所作的何等大事,众人都惊奇不已。

21 7 When Jesus had crossed again (in the boat) to the other side, a large crowd gathered around him, and he stayed close to the sea.

耶稣乘船又渡回对岸,有大伙群众聚集在他周围;他遂留在海滨。

22 One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet

那时,来了一个会堂长,名叫雅依洛,一见耶稣,就跪伏在他脚前,

23 and pleaded earnestly with him, saying, "My daughter is at the point of death. Please, come lay your hands on her 8 that she may get well and live."

恳切求他说:"我的小女儿快要死了,请你来,给她覆手,叫她得救回生。"

24 He went off with him, and a large crowd followed him and pressed upon him.

耶稣就同他去了。有一大群人跟随着他,拥挤着他。

25 There was a woman afflicted with hemorrhages for twelve years.

那时,有一个妇人,患血漏已有十二年。

26 She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse.

她在许多医生手里,受了许多痛苦,花尽了自己所有的一切,不但没有见效,反而病势更加重了。

27 She had heard about Jesus and came up behind him in the crowd and touched his cloak.

她听了有关耶稣的传说,便来到人群中,从后边摸了耶稣的衣裳,

28 9 She said, "If I but touch his clothes, I shall be cured."

因为她心里想:"我只要一摸他的衣裳,必然会好的。"

29 Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction.

她的血源立刻涸竭了,并且觉得身上的疾病也好了。

30 Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, "Who has touched my clothes?"

耶稣立时觉得有一种能力从自己身上出去,就在人群中回过头来说:"谁摸了我的衣裳?"

31 But his disciples said to him, "You see how the crowd is pressing upon you, and yet you ask, 'Who touched me?'"

他的门徒向他说:"你看!群众四面拥挤着你,你还问:谁摸了我?"

32 And he looked around to see who had done it.

耶稣四周观望,要看作这事的妇人。

33 The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth.

那妇人明知在自己身上所, 成的事,就战战兢兢地前来,跪伏在耶稣前,把实情完全告诉了他。

34 He said to her, "Daughter, your faith has saved you. Go in peace and be cured of your affliction."

耶稣便向她说:"女儿,你的信德救了你,平安去罢!你的疾病必得痊愈!"

35 10 While he was still speaking, people from the synagogue official's house arrived and said, "Your daughter has died; why trouble the teacher any longer?"

他还说话的时候,有人从会堂长家里来,说:"你的女儿死了,你还来烦劳师傅做什么?"

36 Disregarding the message that was reported, Jesus said to the synagogue official, "Do not be afraid; just have faith."

耶稣听见所说的话,就给会堂长说:"不要怕,只管信。"

37 He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James.

除伯多禄、雅各伯和雅各伯的弟弟若望外,他没有让任何人跟他去。

38 When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly.

他们到了会堂长的家里,耶稣看见群众非常喧噪:有的哭泣,有的哀号,

39 11 So he went in and said to them, "Why this commotion and weeping? The child is not dead but asleep."

便进去,给他们说:"你们为什么喧噪哭泣呢?小女孩并没有死,只是睡着了!"

40 And they ridiculed him. Then he put them all out. He took along the child's father and mother and those who were with him and entered the room where the child was.

他们都讥笑他。他却把众人赶出去,带着小女孩的父亲和母亲,及同他在一起的人,进了小女孩所在的地方。

41 12 He took the child by the hand and said to her, "Talitha koum," which means, "Little girl, I say to you, arise!"

\他拿起小女孩的手,对她说:"塔里塔,古木!"意思是:"女孩子,我命你起来!"

42 The girl, a child of twelve, arose immediately and walked around. (At that) they were utterly astounded.

那女孩子就立刻起来行走,原来她已十二岁了;他们都惊讶得目瞪口呆。

43 He gave strict orders that no one should know this and said that she should be given something to eat.

耶稣却严厉命令他们,不要叫任何人知道这事;又吩咐给女孩子吃的。
Footnotes(注解)

1 [1] The territory of the Gerasenes: thea reference is to pagan territory; cf Isaiah 65:1. Another reading is "Gadarenes"; see the note on Matthew 8:28.

2 [2-6] The man was an outcast from society, dominated by unclean spirits (Mark 5:8, 13), living among the tombs. The prostration before Jesus (Mark 5:6) indicates Jesus' power over evil spirits.

3 [7] What have you to do with me?: cf Mark 1:24 and see the note on John 2:4.

4 [9] Legion is my name: the demons were numerous and the condition of the possessed man was extremely serious; cf Matthew 12:45.

5 [11] Herd of swine: see the note on Matthew 8:30.

6 [19] Go home: Jesus did not accept the man's request to remain with him as a disciple (Matthew 5:18), yet invited him to announce to his own people what the Lord had done for him, i.e., proclaim the gospel message to his pagan family; cf Mark 1:14, 39; 3:14; 13:10.

7 [21-43] The story of the raising to life of Jairus's daughter is divided into two parts: Mark 5:21-24; 5:35-43. Between these two separated parts the account of the cure of the hemorrhage victim (Mark 5:25-34) is interposed. This technique of intercalating or sandwiching one story within another occurs several times in Mark 3:19b-21; Mark 3:22-30 Mark 3:31-35; 6:6b-13; 6:14-29; 6:30; 11:12-14; 11:15-19; 11:20-25; 14:53; 14:54; 14:55-65; 14:66-73.

8 [23] Lay your hands on her: this act for the purpose of healing is frequent in Mark 6:5; 7:32-35; 8:23-25; 16:18 and is also found in Matthew 9:18; Luke 4:40; 13:13; Acts 9:17; 28:8.

9 [28] Both in the case of Jairus and his daughter (Mark 5:23) and in the case of the hemorrhage victim, the inner conviction that physical contact (Mark 5:30) accompanied by faith in Jesus' saving power could effect a cure was rewarded.

10 [35] The faith of Jairus was put to a twofold test: (1) that his daughter might be cured and, now that she had died, (2) that she might be restored to life. His faith contrasts with the lack of faith of the crowd.

11 [39] Not dead but asleep: the New Testament often refers to death as sleep (Matthew 27:52; John 11:11; 1 Cor 15:6; 1 Thes 4:13-15); see the note on Matthew 9:24.

12 [41] Arise: the Greek verb egeirein is the verb generally used to express resurrection from death (Mark 6:14, 16; Matthew 11:5; Luke 7:14) and Jesus' own resurrection (Mark 16:6; Matthew 28:6; Luke 24:6).



玛尔谷福音 Mark Chapter 6
Mark
Chapter 6

1 He departed from there and came to his native place, 1 accompanied by his disciples.

耶稣从那里起身,来到自己的家乡,门徒也跟了他来。

2 2 When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, "Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands!

到了安息日,他便开始在会堂里教训人:众人听了,就惊讶说:"他这一切是从那里来的呢?所赐给他的是什么样的智慧?怎么借他的手行出这样的奇能?

3 Is he not the carpenter, 3 the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?" And they took offense at him.

这人不就是那个木匠吗?他不是玛利亚的儿子,雅各伯、若瑟、犹达、西满的兄弟吗?他的姊妹不是也都在我们这里吗?"他们便对他起了反感。

4 4 Jesus said to them, "A prophet is not without honor except in his native place and among his own kin and in his own house."

耶稣对他们说:"先知除了在自己的本乡、本族、和本家外,是没有不受尊敬的。"

5 So he was not able to perform any mighty deed there, 5 apart from curing a few sick people by laying his hands on them.

耶稣在那里不能行什么奇能,只给少数的几个病人覆手,治好了他们。

6 He was amazed at their lack of faith. He went around to the villages in the vicinity teaching.

他因他们的无信心而感到詑异,遂周游四周各村施教去了。

7 He summoned the Twelve 6 and began to send them out two by two and gave them authority over unclean spirits.

耶稣叫来十二门徒,开始派遣他们两个两个地出去,赐给他们制伏邪魔的权柄,

8 7 He instructed them to take nothing for the journey but a walking stick--no food, no sack, no money in their belts.

嘱咐他们在路上除了一根棍杖外,什么也不要带:不要带食物,不要带口袋,也不要在腰带里带铜钱;

9 They were, however, to wear sandals but not a second tunic.

却要穿鞋,不要穿两件内衣。

10 8 He said to them, "Wherever you enter a house, stay there until you leave from there.

又对他们说:"你们无论在那里,进了一家,就住在那里,直到从那里离去;

11 Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them."

无论何处不接待你们,或不听从你们,你们就从那里出去,拂去你们脚下的尘土,作为反对他们的证据。"

12 So they went off and preached repentance.

他们就出去宣讲,使人悔改,

13 9 They drove out many demons, and they anointed with oil many who were sick and cured them.

并驱逐了许多魔鬼,且给许多病人傅油,治好了他们。

14 10 King Herod 11 heard about it, for his fame had become widespread, and people were saying, "John the Baptist has been raised from the dead; that is why mighty powers are at work in him."

因为耶稣的名声传扬出去,黑落德王也听到了。有人说:"洗者若翰从死者中复活了,为此这些奇能才在他身上运行。"

15 Others were saying, "He is Elijah"; still others, "He is a prophet like any of the prophets."

但也有人说:"他是厄里亚。"更有人说:"他是先知,好象古先知中的一位。"

16 But when Herod learned of it, he said, "It is John whom I beheaded. He has been raised up."

黑落德听了,却说:"是我所斩首的若翰复活了!"

17 12 Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married.

原来这个黑落德,为了他兄弟斐理伯的妻子黑落狄雅的原故,因为他娶了她为妻,曾遣人逮捕了若翰,把他押在监里;

18 John had said to Herod, "It is not lawful for you to have your brother's wife."

因为若翰曾给黑落德说:"你不可占有你兄弟的妻子。"

19 Herodias 13 harbored a grudge against him and wanted to kill him but was unable to do so.

黑落狄雅便怀恨他,愿意杀害他,只是不能,

20 Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him.

因为黑落德敬畏若翰,知道他是一个正义圣洁的人,曾保全了他;几时听他讲道,就甚觉困惑,但仍乐意听他。

21 She had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee.

好机会的日子到了:当黑落德在自己的生日上,为自己的重要官员、军官和加里肋亚的显要,设了筵席的时候,

22 Herodias's own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, "Ask of me whatever you wish and I will grant it to you."

那个黑落狄雅的女儿便进来跳舞,获得了黑落德和同席人的欢心。王便对女孩子说:"你要什么,向我求罢!我必赐给你!"

23 He even swore (many things) to her, "I will grant you whatever you ask of me, even to half of my kingdom."

又对她发誓说:"无论你求我什么,就是我王国的一半,我也必定给你!"

24 She went out and said to her mother, "What shall I ask for?" She replied, "The head of John the Baptist."

她便出去问她的母亲说:"我该求什么?"她母亲答说:"洗者若翰的头

25 The girl hurried back to the king's presence and made her request, "I want you to give me at once on a platter the head of John the Baptist."

她便立刻进去,到王面前要求说:"我要你立刻把洗者若翰的头,放在盘子里给我!"

26 The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her.

王遂十分忧郁;但为了誓言和同席的人,不愿对她食言,

27 So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison.

王遂即差遣卫兵,吩咐把若翰的头送来。卫兵便去,在监里斩了若翰的头,

28 He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother.

把他的头放在盘子里送来,交给了那女孩子,那女孩子便交给了自己的母亲。

29 When his disciples heard about it, they came and took his body and laid it in a tomb.

若翰的门徒听说了,就来领去了他的, 尸身,把他安葬在坟墓里。



30 The apostles 14 gathered together with Jesus and reported all they had done and taught.

宗徒们聚集到耶稣跟前,将他们所作所教的一切,都报告给耶稣。

31 15 He said to them, "Come away by yourselves to a deserted place and rest a while." People were coming and going in great numbers, and they had no opportunity even to eat.

耶稣向他们说:"你们来,私下到荒野的地方去休息一会儿!"这是因为来往的人很多,以致他们连吃饭的工夫也没有。

32 So they went off in the boat by themselves to a deserted place.

他们便乘船私下往荒野的地方去了。

33 People saw them leaving and many came to know about it. They hastened there on foot from all the towns and arrived at the place before them.

人看见他们走了。许多人也知道他们要去的地方,便从各城徒步,一起往那里奔走,且在他们以先到了。

34 When he disembarked and saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.

耶稣一下船,看见一大伙群众,就对他们动了怜悯的心,因为他们好象没有牧人的羊,遂开口教训他们许多事。

35 16 By now it was already late and his disciples approached him and said, "This is a deserted place and it is already very late.

时间已经很晚了,他的门徒来到他跟前说:"这地方是荒野,且时间已经很晚了,

36 Dismiss them so that they can go to the surrounding farms and villages and buy themselves something to eat."

请你遣散他们,好叫他们往四周田舍村庄去,各自买东西吃。"

37 He said to them in reply, "Give them some food yourselves." But they said to him, "Are we to buy two hundred days' wages worth of food and give it to them to eat?"

耶稣却回答说:"你们自己给他们吃的罢!"门徒向他说:"我们去买两百块银钱的饼给他们吃吗?"

38 He asked them, "How many loaves do you have? Go and see." And when they had found out they said, "Five loaves and two fish."

耶稣问他们说:"你们有多少饼?去看看!"他们一知道了,就说:"五个饼,两条鱼。"

39 So he gave orders to have them sit down in groups on the green grass.

于是耶稣吩咐他们,叫众人一伙一伙地坐在青草地上。

40 17 The people took their places in rows by hundreds and by fifties.

人们就一组一组地坐下:或一百人,或五十人。

41 Then, taking the five loaves and the two fish and looking up to heaven, he said the blessing, broke the loaves, and gave them to (his) disciples to set before the people; he also divided the two fish among them all. 18

耶稣拿起那五个饼和那两条鱼来,举目向天,祝福了,把饼擘开,递给门徒,叫他们摆在众人面前,把两条鱼也分给众人。

42 They all ate and were satisfied.

众人吃了,也都饱了;

43 And they picked up twelve wicker baskets full of fragments and what was left of the fish.

人就把剩余的碎块收了满满十二筐;还有鱼的碎块。

44 Those who ate (of the loaves) were five thousand men.

吃饼的,男人就有五千。

45 19 Then he made his disciples get into the boat and precede him to the other side toward Bethsaida, 20 while he dismissed the crowd.

耶稣即刻催迫门徒们上船,先到那边贝特赛达去,这其间他遣散了群众。

46 21 And when he had taken leave of them, he went off to the mountain to pray.

耶稣辞别了众人之后,便往山上祈祷去了。

47 When it was evening, the boat was far out on the sea and he was alone on shore.

到了夜晚,船已在海中,耶稣独自在陆地上。

48 Then he saw that they were tossed about while rowing, for the wind was against them. About the fourth watch of the night, he came toward them walking on the sea. 22 He meant to pass by them.

他看见门徒艰苦地在摇橹,他们正遇着逆风。约夜间四更时分,耶稣步行海面,朝着他们走来,有意越过他们。

49 But when they saw him walking on the sea, they thought it was a ghost and cried out.

门徒看见他步行海上,以为是个妖怪,就都惊叫起来,

50 23 They had all seen him and were terrified. But at once he spoke with them, "Take courage, it is I, do not be afraid!"

因为众人都看见了他,遂都惊慌不已。耶稣连忙与他们讲话,向他们说:"放心!是我。不要怕!"

51 He got into the boat with them and the wind died down. They were (completely) astounded.

遂到他们那里上了船,风就停了。他们心中越发惊奇,

52 They had not understood the incident of the loaves. 24 On the contrary, their hearts were hardened.

因为他们还不明白关于增饼的事,他们的心还是迟钝。

53 After making the crossing, they came to land at Gennesaret and tied up there.

他们渡到了陆地,来到革乃撒勒,就靠了岸。

54 As they were leaving the boat, people immediately recognized him.

他们刚一下船,人立刻认出他来。

55 They scurried about the surrounding country and began to bring in the sick on mats to wherever they heard he was.

便跑遍那全地域,开始用床把有病的人,抬到听说耶稣所在的地方去。

56 Whatever villages or towns or countryside he entered, they laid the sick in the marketplaces and begged him that they might touch only the tassel on his cloak; and as many as touched it were healed.

凡耶稣所到的地方,或村庄,或城市,或乡间,人都把患病的人放在街道上,求耶稣容许他们,至少摸摸他的衣边;凡摸到他的,就都痊愈了。

Footnotes(注解)

1 [1] His native place: the Greek word patris here refers to Nazareth (cf Mark 1:9; Luke 4:16, 23-24) though it can also mean native land.

2 [2-6] See the note on Matthew 13:54-58.

3 [3] Is he not the carpenter?: no other gospel calls Jesus a carpenter. Some witnesses have "the carpenter's son," as in Matthew 13:55. Son of Mary: contrary to Jewish custom, which calls a man the son of his father, this expression may reflect Mark's own faith that God is the Father of Jesus (Mark 1:1, 11; 8:38; 13:32; 14:36). The brother of James . . . Simon: in Semitic usage, the terms "brother," "sister" are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf Genesis 14:16; 29:15; Lev 10:4. While one cannot suppose that the meaning of a Greek word should be sought in the first place from Semitic usage, the Septuagint often translates the Hebrew ah by the Greek word adelphos, "brother," as in the cited passages, a fact that may argue for a similar breadth of meaning in some New Testament passages. For instance, there is no doubt that in v 17, "brother" is used of Philip, who was actually the half-brother of Herod Antipas. On the other hand, Mark may have understood the terms literally; see also Mark 3:31-32; Matthew 12:46; 13:55-56; Luke 8:19; John 7:3, 5. The question of meaning here would not have arisen but for the faith of the church in Mary's perpetual virginity.

4 [4] A prophet is not without honor except . . . in his own house: a saying that finds parallels in other literatures, especially Jewish and Greek, but without reference to a prophet. Comparing himself to previous Hebrew prophets whom the people rejected, Jesus intimates his own eventual rejection by the nation especially in view of the dishonor his own relatives had shown him (Mark 3:21) and now his townspeople as well.

5 [5] He was not able to perform any mighty deed there: according to Mark, Jesus' power could not take effect because of a person's lack of faith.

6 [7-13] The preparation for the mission of the Twelve is seen in the call (1) of the first disciples to be fishers of men (Mark 1:16-20), (2) then of the Twelve set apart to be with Jesus and to receive authority to preach and expel demons (Mark 3:13-19). Now they are given the specific mission to exercise that authority in word and power as representatives of Jesus during the time of their formation.

7 [8-9] In Mark the use of a walking stick (Mark 6:8) and sandals (Mark 6:9) is permitted, but not in Matthew 10:10 nor in Luke 10:4. Mark does not mention any prohibition to visit pagan territory and to enter Samaritan towns. These differences indicate a certain adaptation to conditions in and outside of Palestine and suggest in Mark's account a later activity in the church. For the rest, Jesus required of his apostles a total dependence on God for food and shelter; cf Mark 6:35-44; 8:1-9.

8 [10-11] Remaining in the same house as a guest (Mark 6:10) rather than moving to another offering greater comfort avoided any impression of seeking advantage for oneself and prevented dishonor to one's host. Shaking the dust off one's feet served as testimony against those who rejected the call to repentance.

9 [13] Anointed with oil . . . cured them: a common medicinal remedy, but seen here as a vehicle of divine power for healing.

10 [14-16] The various opinions about Jesus anticipate the theme of his identity that reaches its climax in Mark 8:27-30.

11 [14] King Herod: see the note on Matthew 14:1.

12 [17-29] Similarities are to be noted between Mark's account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus (Mark 15:1-47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death (Mark 6:26-27; 15:9-10, 14-15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial (Mark 6:29; 15:45-46).

13 [19] Herodias: see the note on Matthew 14:3.

14 [30] Apostles: here, and in some manuscripts at Mark 3:14, Mark calls apostles (i.e., those sent forth) the Twelve whom Jesus sends as his emissaries, empowering them to preach, to expel demons, and to cure the sick (Mark 6:13). Only after Pentecost is the title used in the technical sense.

15 [31-34] The withdrawal of Jesus with his disciples to a desert place to rest attracts a great number of people to follow them. Toward this people of the new exodus Jesus is moved with pity; he satisfies their spiritual hunger by teaching them many things, thus gradually showing himself the faithful shepherd of a new Israel; cf Numbers 27:17; Ezekiel 34:15.

16 [35] See the note on Matthew 14:13-21. Compare this section with Mark 8:1-9. The various accounts of the multiplication of loaves and fishes, two each in Mark and in Matthew and one each in Luke and in John, indicate the wide interest of the early church in their eucharistic gatherings; see, e.g., Mark 6:41; 8:6; 14:22; and recall also the sign of bread in Exodus 16; Deut 8:3-16; Psalm 78:24-25; 105:40; Wisdom 16:20-21.

17 [40] The people . . . in rows by hundreds and by fifties: reminiscent of the groupings of Israelites encamped in the desert (Exodus 18:21-25) and of the wilderness tradition of the prophets depicting the transformation of the wasteland into pastures where the true shepherd feeds his flock (Ezekiel 34:25-26) and makes his people beneficiaries of messianic grace.

18 [41] On the language of this verse as eucharistic (cf Mark 14:22), see the notes on Matthew 14:19, 20. Jesus observed the Jewish table ritual of blessing God before partaking of food.

19 [45-52] See the note on Matthew 14:22-33.

20 [45] To the other side toward Bethsaida: a village at the northeastern shore of the Sea of Galilee.

21 [46] He went off to the mountain to pray: see Mark 1:35-38. In John 6:15 Jesus withdrew to evade any involvement in the false messianic hopes of the multitude.

22 [48] Walking on the sea: see the notes on Matthew 14:22-33 and on John 6:19.

23 [50] It is I, do not be afraid!: literally, "I am." This may reflect the divine revelatory formula of Exodus 3:14; Isaiah 41:4, 10, 14; 43:1-3, 10, 13. Mark implies the hidden identity of Jesus as Son of God.

24 [52] They had not understood . . . the loaves: the revelatory character of this sign and that of the walking on the sea completely escaped the disciples. Their hearts were hardened: in Mark 3:5-6 hardness of heart was attributed to those who did not accept Jesus and plotted his death. Here the same disposition prevents the disciples from comprehending Jesus' self-revelation through signs; cf Mark 8:17.

玛尔谷福音 Mark Chapter 7
Mark
Chapter 7

1 1 Now when the Pharisees with some scribes who had come from Jerusalem gathered around him,

法利塞人和一些从耶路撒冷来的经师,聚集到耶稣跟前。

2 they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands.

他们曾看见他的几个门徒用不洁的手,就是用没有洗过的手吃饭──

3 (For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, 2 keeping the tradition of the elders.

原来,法利塞人和所有的犹太人,都拘守先人的传授:若不仔细洗手,就不吃饭;

4 And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles (and beds).)

从街市上回来,若不先沐浴,也不吃饭;还有其它许多按传授应拘守的事:如洗杯,洗壶,洗铜器等──

5 So the Pharisees and scribes questioned him,"Why do your disciples not follow the tradition of the elders 3 but instead eat a meal with unclean hands?"

法利塞人和经师们就问耶稣说:"你的门徒为什么不遵守先人的传授,而用不洁的手吃饭?"

6 He responded,"Well did Isaiah prophesy about you hypocrites, as it is written: 'This people honors me with their lips, but their hearts are far from me;

耶稣对他们说:"依撒意亚论你们这些假善人预言的真好,正如所记载的:‘这民族用嘴唇尊敬我,他们的心却远离我。

7 In vain do they worship me, teaching as doctrines human precepts.'

他们恭敬我,也是虚假的,因为他们所讲授的教义,是人的规律。’

8 You disregard God's commandment but cling to human tradition."

你们离弃天主的诫命,而只拘守人的传授。"

9 He went on to say,"How well you have set aside the commandment of God in order to uphold your tradition!

又向他们说:"真好啊!你们为拘守你们的传授,竟废除了天主的诫命。

10 For Moses said,‘Honor your father and your mother,' and ‘Whoever curses father or mother shall die.'

梅瑟原说过:‘你该孝敬你的父亲及你的母亲;’又说:‘咒骂了父亲或母亲的,应处以死刑。’

11 Yet you say, 'If a person says to father or mother,"Any support you might have had from me is qorban"' 4 (meaning, dedicated to God),

你们却说:人若对父亲或母亲说:我所能供养你的,已成了"科尔班",即"献仪",

12 you allow him to do nothing more for his father or mother.

那么就许那人不必再为父母做什么了;

13 You nullify the word of God in favor of your tradition that you have handed on. And you do many such things."

这样你们便为了你们所传授的遗教,废弃了天主的话;并且你们还行了许多其他诸如此类的事。"

14 He summoned the crowd again and said to them,"Hear me, all of you, and understand.

耶稣又叫过群众来,对他们说:"你们都要听我,且要明白!

15 Nothing that enters one from outside can defile that person; but the things that come out from within are what defile."

不是从人外面进入他内的,能污秽人,而是从人里面出来的,才污秽人。

16 ) 5凡有耳听的,听罢!"

17 6 When he got home away from the crowd his disciples questioned him about the parable.

耶稣离开群众,回到家里,他的门徒便问他这比喻的意义。

18 He said to them,"Are even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile,

耶稣就给他们说:"怎么,连你们也不明白吗?你们不晓得:凡从外面进入人内的,不能使人污秽,

19 7 since it enters not the heart but the stomach and passes out into the latrine?" (Thus he declared all foods clean.)

因为进不到他的心,但到他的肚腹内,再排泄到厕所里去吗?"──他这是说一切食物都是洁净的。

20 "But what comes out of a person, that is what defiles.

耶稣又说:“凡从人里面出来的,那才使人污秽,

21 From within people, from their hearts, come evil thoughts, unchastity, theft, murder,

因为从里面,从人心里出来的是些恶念、邪淫、盗窃、凶杀、

22 adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly.

奸淫、贪吝、毒辣、诡诈、放荡、嫉妒、毁谤、骄傲、愚妄:

23 All these evils come from within and they defile."

这一切恶事,都是从内里出来的,并且使人污秽。"

24 From that place he went off to the district of Tyre. 8 He entered a house and wanted no one to know about it, but he could not escape notice.

耶稣从那里起身,往提洛和漆冬境内去了。他进了一家,不愿任何人知道,但是不能隐藏。

25 Soon a woman whose daughter had an unclean spirit heard about him. She came and fell at his feet.

当下就有一个妇人,她的女儿附了邪魔,一听说耶稣,就来跪伏在他脚前。

26 The woman was a Greek, a Syrophoenician by birth, and she begged him to drive the demon out of her daughter.

这妇人是个外邦人,生于叙利腓尼基;她恳求耶稣把魔鬼从她女儿身上赶出去。

27 He said to her,"Let the children be fed first. 9 For it is not right to take the food of the children and throw it to the dogs."

耶稣向她说:"应先让儿女们吃饱了,因为拿儿女的饼扔给小狗是不对的。"

28 She replied and said to him,"Lord, even the dogs under the table eat the children's scraps."

那妇人却回答说:"主!是啊!可是小狗在桌子底下,也可吃孩子们的碎屑呢!"

29 Then he said to her,"For saying this, you may go. The demon has gone out of your daughter."

耶稣对她说:"为了这句话,你去罢!魔鬼已从你女儿身上出去了。"

30 When the woman went home, she found the child lying in bed and the demon gone.

她一回到自己的家里,看见孩子躺在床上,魔鬼已出去了。

31 Again he left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis.

耶稣又从提洛境内出来,经过漆冬,向着加里肋亚海,到了十城区中心地带。

32 And people brought to him a deaf man who had a speech impediment and begged him to lay his hand on him.

有人给他带来一个又聋又哑的人,求他给他覆手。

33 He took him off by himself away from the crowd. He put his finger into the man's ears and, spitting, touched his tongue;

耶稣便领他离开群众,来到一边,把手指放进他的耳朵里,并用唾沫,抹他的舌头,

34 then he looked up to heaven and groaned, and said to him,"Ephphatha!" (that is,"Be opened!")

然后望天叹息,向他说:"厄法达"就是说:"开了罢!"

35 And (immediately) the man's ears were opened, his speech impediment was removed, and he spoke plainly.

他的耳朵就立时开了,舌结也解了,说话也清楚了。

36 10 He ordered them not to tell anyone. But the more he ordered them not to, the more they proclaimed it.

耶稣遂嘱咐他们不要告诉任何人;但他越嘱咐他们,他们便越发宣传;

37 They were exceedingly astonished and they said,"He has done all things well. He makes the deaf hear and (the) mute speak."

人都不胜惊奇说:"他所做的一切都好:使聋子听见,叫哑吧说话。"
Footnotes(注解)

1 [1-23] See the note on Matthew 15:1-20. Against the Pharisees' narrow, legalistic, and external practices of piety in matters of purification (Mark 7:2-5), external worship (Mark 7:6-7), and observance of commandments, Jesus sets in opposition the true moral intent of the divine law (Mark 7:8-13). But he goes beyond contrasting the law and Pharisaic interpretation of it. The parable of Mark 7:14-15 in effect sets aside the law itself in respect to clean and unclean food. He thereby opens the way for unity between Jew and Gentile in the kingdom of God, intimated by Jesus' departure for pagan territory beyond Galilee. For similar contrast see Mark 2:1-3:6; 3:20-35; 6:1-6.

2 [3] Carefully washing their hands: refers to ritual purification.

3 [5] Tradition of the elders: the body of detailed, unwritten, human laws regarded by the scribes and Pharisees to have the same binding force as that of the Mosaic law; cf Gal 1:14.

4 [11] Qorban: a formula for a gift to God, dedicating the offering to the temple, so that the giver might continue to use it for himself but not give it to others, even needy parents.

5 [16] Mark 7:16,"Anyone who has ears to hear ought to hear," is omitted because it is lacking in some of the best Greek manuscripts and was probably transferred here by scribes from Mark 4:9, 23.

6 [17] Away from the crowd . . . the parable: in this context of privacy the term parable refers to something hidden, about to be revealed to the disciples; cf Mark 4:10-11.34. Jesus sets the Mosaic food laws in the context of the kingdom of God where they are abrogated, and he declares moral defilement the only cause of uncleanness.

7 [19] (Thus he declared all foods clean): if this bold declaration goes back to Jesus, its force was not realized among Jewish Christians in the early church; cf Acts 10:1-11:18.

8 [24-37] The withdrawal of Jesus to the district of Tyre may have been for a respite (Mark 7:24), but he soon moved onward to Sidon and, by way of the Sea of Galilee, to the Decapolis. These districts provided a Gentile setting for the extension of his ministry of healing because the people there acknowledged his power (Mark 7:29, 37). The actions attributed to Jesus (Mark 7:33-35) were also used by healers of the time.

9 [27-28] The figure of a household in which children at table are fed first and then their leftover food is given to the dogs under the table is used effectively to acknowledge the prior claim of the Jews to the ministry of Jesus; however, Jesus accedes to the Gentile woman's plea for the cure of her afflicted daughter because of her faith.

10 [36] The more they proclaimed it: the same verb proclaim attributed here to the crowd in relation to the miracles of Jesus is elsewhere used in Mark for the preaching of the gospel on the part of Jesus, of his disciples, and of the Christian community (Mark 1:14; 13:10; 14:9). Implied in the action of the crowd is a recognition of the salvific mission of Jesus; see the note on Matthew 11:5-6.
玛尔谷福音 Mark Chapter 8
Mark
Chapter 8

1 1 In those days when there again was a great crowd without anything to eat, he summoned the disciples and said,

当那些日子,又有一大群人,没有什么吃的了。耶稣叫过门徒来,给他们说:

2 "My heart is moved with pity for the crowd, because they have been with me now for three days and have nothing to eat.

"我很怜悯这批群众,因为他们同我在一起已经三天,也没有什么可吃的了。

3 If I send them away hungry to their homes, they will collapse on the way, and some of them have come a great distance."

我若遣散他们空着肚子各自回家,他们必要在路上晕倒;况且他们中还有些是从远处来的。"

4 His disciples answered him, "Where can anyone get enough bread to satisfy them here in this deserted place?"

门徒回答说:"在这荒野里,人从那里能得饼,使这些人吃饱呢?"

5 Still he asked them, "How many loaves do you have?" "Seven," they replied.

耶稣问他们说:"你们有多少饼?"他们说:"七个。"

6 2 He ordered the crowd to sit down on the ground. Then, taking the seven loaves he gave thanks, broke them, and gave them to his disciples to distribute, and they distributed them to the crowd.

耶稣就吩咐群众坐在地上,拿起那七个饼来,祝谢了,擘开,递给他的门徒,叫他们分开;他们就给群众分开。

7 They also had a few fish. He said the blessing over them and ordered them distributed also.

又有几条小鱼,耶稣祝福后,也吩咐把这些小鱼分开。

8 They ate and were satisfied. They picked up the fragments left over--seven baskets.

人都吃饱了,把剩下来的碎块收集了七篮子。

9 There were about four thousand people. He dismissed them

人数约有四千;然后耶稣遣散了他们,

10 and got into the boat with his disciples and came to the region of Dalmanutha.

即劾同门徒上船,来到了达玛奴达境内。

11 3 The Pharisees came forward and began to argue with him, seeking from him a sign from heaven to test him.

法利塞人出来,开始和他辩论,向他要求一个来自天上的征兆,想试探他。

12 He sighed from the depth of his spirit and said, "Why does this generation seek a sign? Amen, I say to you, no sign will be given to this generation."

耶稣从心里叹息说:"为什么这一世代要求征兆?我实在告诉你们,必不给这世代一个征兆!"

13 Then he left them, got into the boat again, and went off to the other shore.

他就离开他们,再上船往对岸去了。

14 They had forgotten to bring bread, and they had only one loaf with them in the boat.

门徒忘了带饼,在船上除了一个饼外,随身没有带别的食物。

15 4 He enjoined them, "Watch out, guard against the leaven of the Pharisees and the leaven of Herod."

耶稣嘱咐他们说:"你们应当谨慎,提防法利塞人的酵母和黑落德的酵母。"

16 They concluded among themselves that it was because they had no bread.

他们彼此议论:他们没有饼了。

17 When he became aware of this he said to them, "Why do you conclude that it is because you have no bread? Do you not yet understand or comprehend? Are your hearts hardened?

耶稣看出来了,就对他们说:"为什么你们议论没有饼了?你们还不明白,还不了解吗?你们的心仍然迟钝吗?

18 Do you have eyes and not see, ears and not hear? And do you not remember,

你们有眼看不见,有耳听不见吗?你们不记得:

19 when I broke the five loaves for the five thousand, how many wicker baskets full of fragments you picked up?" They answered him, "Twelve."

当我擘开五个饼给五千人的时候,你们收满了几筐碎块?"他们回答说:"十二筐。"

20 "When I broke the seven loaves for the four thousand, how many full baskets of fragments did you pick up?" They answered (him), "Seven."

"还有,七个饼给四千人的时候,你们收满了几篮碎块?"他们回答说:"七篮。"

21 He said to them, "Do you still not understand?"

于是耶稣对他们说:"你们还不了解吗?"

22 5 When they arrived at Bethsaida, they brought to him a blind man and begged him to touch him.

他们来到贝特赛达,有人给耶稣送来一个瞎子,求他抚摸他。

23 He took the blind man by the hand and led him outside the village. Putting spittle on his eyes he laid his hands on him and asked, "Do you see anything?"

耶稣便拉着瞎子的手,领他到村外,在他的眼上吐了唾沫,然后又给他覆手,问他说:"你看见什么没有?"

24 Looking up he replied, "I see people looking like trees and walking."

他举目一望,说:"我看见人,见他们好象树木在行走。"

25 Then he laid hands on his eyes a second time and he saw clearly; his sight was restored and he could see everything distinctly.

然后,耶稣又按手在他的眼上,他定睛一看,就复了原,竟能清清楚楚看见一切。

26 Then he sent him home and said, "Do not even go into the village."

耶稣打发他回家去说:"连这村庄你也不要进去。"

27 6 Now Jesus and his disciples set out for the villages of Caesarea Philippi. Along the way he asked his disciples, "Who do people say that I am?"

耶稣和他的门徒起身,往斐理伯的凯撒勒雅附近的村庄去;在路上问自己的门徒说:"人们说我是谁?"

28 They said in reply, "John the Baptist, others Elijah, still others one of the prophets."

他们回答说:"是洗者若翰;也有些人说是厄里亚;还有些人说是先知中的一位。"

29 And he asked them, "But who do you say that I am?" Peter said to him in reply, "You are the Messiah."

耶稣又问他们说:"你们说我是谁?"伯多禄回答说:"你是默西亚。"

30 Then he warned them not to tell anyone about him.

耶稣就严禁他们,不要向任何人谈及他。

31 He began to teach them that the Son of Man 7 must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days.

耶稣便开始教训他们:人子必须受许多苦,被长老、司祭长和经师弃绝,且要被杀害;但三天以后必要复活。

32 He spoke this openly. Then Peter took him aside and began to rebuke him.

耶稣明明说了这话。伯多禄便拉他到一边,开始谏责他。

33 At this he turned around and, looking at his disciples, rebuked Peter and said, "Get behind me, Satan. You are thinking not as God does, but as human beings do."

耶稣却转过身来,注视着自己的门徒,责斥伯多禄说:"撒殚,退到我后面去!因为你所体会的,不是天主的事,而是人的事。"

34 He summoned the crowd with his disciples and said 8 to them, "Whoever wishes to come after me must deny himself, take up his cross, and follow me.

他遂召集群众和门徒来,对他们说:"谁若愿意跟随我,该弃绝自己,背着自己的十字架,跟随我,

35 For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel 9 will save it.

因为谁若愿意救自己的性命,必要丧失性命;但谁若为我和福音的缘故,丧失自己的性命,必要救得性命。

36 What profit is there for one to gain the whole world and forfeit his life?

人纵然赚得了全世界而赔上自己的灵魂,为他有什么益处?

37 What could one give in exchange for his life?

人还能拿什么作为自己灵魂的代价?

38 Whoever is ashamed of me and of my words in this faithless and sinful generation, the Son of Man will be ashamed of when he comes in his Father's glory with the holy angels."

谁若在这淫乱和罪恶的世代中,以我和我的话为耻,将来人子在他父的光荣中,同诸圣天使降来时,也要以他为耻。"
Footnotes(注解)

1 [1-10] The two accounts of the multiplication of loaves and fishes (Mark 8:1-10; 6:31-44) have eucharistic significance. Their similarity of structure and themes but dissimilarity of detail are considered by many to refer to a single event that, however, developed in two distinct traditions, one Jewish Christian and the other Gentile Christian, since Jesus in Mark's presentation (Mark 7:24-37) has extended his saving mission to the Gentiles.

2 [6] See the note on Mark 6:41.

3 [11-12] The objection of the Pharisees that Jesus' miracles are unsatisfactory for proving the arrival of God's kingdom is comparable to the request of the crowd for a sign in John 6:30-31. Jesus' response shows that a sign originating in human demand will not be provided; cf Numbers 14:11, 22.

4 [15] The leaven of the Pharisees . . . of Herod: the corruptive action of leaven (1 Cor 5:6-8; Gal 5:9) was an apt symbol of the evil dispositions both of the Pharisees (Mark 8:11-13; 7:5-13) and of Herod (Mark 6:14-29) toward Jesus. The disciples of Jesus are warned against sharing such rebellious attitudes toward Jesus; cf Mark 8:17, 21.

5 [22-26] Jesus' actions and the gradual cure of the blind man probably have the same purpose as in the case of the deaf man (Mark 7:31-37). Some commentators regard the cure as an intended symbol of the gradual enlightenment of the disciples concerning Jesus' messiahship.

6 [27-30] This episode is the turning point in Mark's account of Jesus in his public ministry. Popular opinions concur in regarding him as a prophet. The disciples by contrast believe him to be the Messiah. Jesus acknowledges this identification but prohibits them from making his messianic office known to avoid confusing it with ambiguous contemporary ideas on the nature of that office. See further the notes on Matthew 16:13-20.

7 [31] Son of Man: an enigmatic title. It is used in Daniel 7:13-14 has a symbol of "the saints of the Most High," the faithful Israelites who receive the everlasting kingdom from the Ancient One (God). They are represented by a human figure that contrasts with the various beasts who represent the previous kingdoms of the earth. In the Jewish apocryphal books of 1 Enoch and 4 Ezra the "Son of Man" is not, as in Daniel, a group, but a unique figure of extraordinary spiritual endowments, who will be revealed as the one through whom the everlasting kingdom decreed by God will be established. It is possible though doubtful that this individualization of the Son of Man figure had been made in Jesus' time, and therefore his use of the title in that sense is questionable. Of itself, this expression means simply a human being, or, indefinitely, someone, and there are evidences of this use in pre-Christian times. Its use in the New Testament is probably due to Jesus' speaking of himself in that way, "a human being," and the later church's taking this in the sense of the Jewish apocrypha and applying it to him with that meaning. Rejected by the elders, the chief priests, and the scribes: the supreme council called the Sanhedrin was made up of seventy-one members of these three groups and presided over by the high priest. It exercised authority over the Jews in religious matters. See the note on Matthew 8:20.

8 [34-35] This utterance of Jesus challenges all believers to authentic discipleship and total commitment to himself through self-renunciation and acceptance of the cross of suffering, even to the sacrifice of life itself. Whoever wishes to save his life will lose it . . . will save it: an expression of the ambivalence of life and its contrasting destiny. Life seen as mere self-centered earthly existence and lived in denial of Christ ends in destruction, but when lived in loyalty to Christ, despite earthly death, it arrives at fullness of life.

9 [35] For my sake and that of the gospel: Mark here, as at Mark 10:29 equates Jesus with the gospel.

玛尔谷福音 Mark Chapter 9
Mark
Chapter 9

1 1 He also said to them, "Amen, I say to you, there are some standing here who will not taste death until they see that the kingdom of God has come in power."

耶稣又对他们说:"我实在告诉你们:站在这里的人中,就有几个在未尝到死味以前,必要看见天主的国带着威能降来。"

2 2 After six days Jesus took Peter, James, and John and led them up a high mountain apart by themselves. And he was transfigured before them,

六天后,耶稣带着伯多禄、雅各伯和若望,单独带领他们上了一座高山,在他们前变了容貌:

3 and his clothes became dazzling white, such as no fuller on earth could bleach them.

他的衣服发光,那样洁白,世上没有一个漂布的能漂得那样白。

4 Then Elijah appeared to them along with Moses, and they were conversing with Jesus.

厄里亚和梅瑟也显现给他们,正在同耶稣谈论。

5 3 Then Peter said to Jesus in reply, "Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah."

伯多禄遂开口对耶稣说:"师傅,我们在这里真好!让我们张搭三个帐棚:一个为你,一个为梅瑟,一个为厄里亚。"

6 He hardly knew what to say, they were so terrified.

他原不知道该说什么,因为他们都吓呆了。

7 Then a cloud came, casting a shadow over them; 4 then from the cloud came a voice, "This is my beloved Son. Listen to him."

当时,有一团云彩遮蔽了他们,从云中有声音说:"这是我的爱子,你们要听从他!"

8 Suddenly, looking around, they no longer saw anyone but Jesus alone with them.

他们忽然向四周一看,任谁都不见了,只有耶稣同他们在一起。

9 5 As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead.

他们从山上下来的时候,耶稣嘱咐他们,非等人子从死者中复活后,不要将他们所见的告诉任何人。

10 So they kept the matter to themselves, questioning what rising from the dead meant.

他们遵守了这话,却彼此讨论从死者中复活是什么意思。

11 Then they asked him, "Why do the scribes say that Elijah must come first?"

他们就问耶稣说:"为什么经师们说厄里亚应该先来?"

12 He told them, "Elijah will indeed come first and restore all things, yet how is it written regarding the Son of Man that he must suffer greatly and be treated with contempt?

耶稣对他们说:"厄里亚固然要先来重整一切:但是经上关于人子应受许多痛苦,被人轻慢,是怎样记载的呢?

13 But I tell you that Elijah has come and they did to him whatever they pleased, as it is written of him."

可是,我告诉你们:厄里亚己经来了,人们任意对待了他,正如经上关于他所记载的。"

14 6 When they came to the disciples, they saw a large crowd around them and scribes arguing with them.

他们来到门徒那里,看见一大群人围着他们,经师和他们正在辩论。

15 Immediately on seeing him, the whole crowd was utterly amazed. They ran up to him and greeted him.

全民众一看见了耶稣,就都惊奇,立刻向前跑去问候他。

16 He asked them, "What are you arguing about with them?"

耶稣问门徒说:"你们和他们辩论什么?"

17 Someone from the crowd answered him, "Teacher, I have brought to you my son possessed by a mute spirit.

群众中有一个人回答说:"师傅,我带了我的儿子来见你,他附着一个哑吧魔鬼;

18 Wherever it seizes him, it throws him down; he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to drive it out, but they were unable to do so."

无论在那里,魔鬼抓住他,就把他摔倒,他就口吐白沫,咬牙切齿,并且僵硬了。我曾请你的门徒把魔鬼逐出,他们却不能。"

19 He said to them in reply, "O faithless generation, how long will I be with you? How long will I endure you? Bring him to me."

耶稣开口向他们说:"哎!无信的世代!我与你们在一起要到几时呢?我容忍你们要到几时呢?带他到我这里来!"

20 They brought the boy to him. And when he saw him, the spirit immediately threw the boy into convulsions. As he fell to the ground, he began to roll around and foam at the mouth.

他们就把孩子领到耶稣跟前。魔鬼一见耶稣,立时使那孩子拘挛了一阵,那孩子便倒在地上,打滚吐沫。

21 Then he questioned his father, "How long has this been happening to him?" He replied, "Since childhood.

耶稣问他的父亲说:"这事发生在他身上有多少时候了?"他回答说:"从小的时候;

22 It has often thrown him into fire and into water to kill him. But if you can do anything, have compassion on us and help us."

魔鬼屡次把他投到火里或水里,要害死他。但是,你若能做什么,你就怜悯我们,帮助我们罢!"

23 Jesus said to him, " ‘If you can!' Everything is possible to one who has faith."

耶稣对他说:"‘你若能,’为信的人,一切都是可能的!"

24 Then the boy's father cried out, "I do believe, help my unbelief!"

小孩子的父亲立刻喊说:"我信!请你补助我的无信罢!"

25 Jesus, on seeing a crowd rapidly gathering, rebuked the unclean spirit and said to it, "Mute and deaf spirit, I command you: come out of him and never enter him again!"

耶稣看见群众都跑过来,就叱责邪魔说:"又聋又哑的魔鬼,我命你从他身上出去!再不要进入他内!"

26 Shouting and throwing the boy into convulsions, it came out. He became like a corpse, which caused many to say, "He is dead!"

魔鬼就喊叫起来,猛烈地使那孩子拘挛了一阵,就出去了;那孩子好象死了一样,以致有许多人说:"他死了!"

27 But Jesus took him by the hand, raised him, and he stood up.

但是,耶稣握住他的手,拉他起来,他就起来了。

28 When he entered the house, his disciples asked him in private, "Why could we not drive it out?"

耶稣进到家里,他的门徒私下问他说:"为什么我们不能赶他出去?"

29 7 He said to them, "This kind can only come out through prayer."

耶稣对他们说:"这一类,非用祈祷【和禁食】,是不能赶出去的。"

30 They left from there and began a journey through Galilee, but he did not wish anyone to know about it.

他们从那里起身,经过加里肋亚;耶稣却不愿叫人知道。

31 He was teaching his disciples and telling them, "The Son of Man is to be handed over to men and they will kill him, and three days after his death he will rise."

因为那时他教训他的门徒,给他们说:"人子将要被交在人手中,为人所杀;被杀以后,过了三天,他必要复活。"

32 But they did not understand the saying, and they were afraid to question him.

门徒却不明白这些话,又害怕询问他。

33 8 They came to Capernaum and, once inside the house, he began to ask them, "What were you arguing about on the way?"

他们来到葛法翁,进到家里,耶稣问他们说:"你们在路上争论了什么?"

34 But they remained silent. They had been discussing among themselves on the way who was the greatest.

他们都默不作声,因为他们在路上彼此争论谁最大。

35 Then he sat down, called the Twelve, and said to them, "If anyone wishes to be first, he shall be the last of all and the servant of all."

耶稣坐下,叫过那十二人来,给他们说:"谁若想做第一个,他就得做众人中最末的一个,并要做众人的仆役。"

36 Taking a child he placed it in their midst, and putting his arms around it he said to them,

遂领过一个小孩子来,放在门徒中间,抱起他来,给他们说:

37 "Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the one who sent me."

"谁若因我的名字,收留一个这样的小孩子,就是收留我;谁若收留我,并不是收留我,而是收留那派遣我来的。"

38 9 John said to him, "Teacher, we saw someone driving out demons in your name, and we tried to prevent him because he does not follow us."

若望向耶稣说:"师傅!我们见过一个人,他因你的名字驱魔,我们禁止了他,因为他不跟从我们。"

39 Jesus replied, "Do not prevent him. There is no one who performs a mighty deed in my name who can at the same time speak ill of me.

耶稣说:"不要禁止他,因为没有任何人,以我的名字行了奇迹,就会立刻诽谤我的,

40 For whoever is not against us is for us.

因为谁不反对我们,就是倾向我们。"

41 Anyone who gives you a cup of water to drink because you belong to Christ, amen, I say to you, will surely not lose his reward.

"谁若因你们属于基督,而给你们一杯水喝,我实在告诉你们:他决不会失掉他的赏报。

42 "Whoever causes one of these little ones who believe (in me) to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea.

谁若使这些信者中的一个小子跌倒,倒不如拿一块驴拉的磨石,套在他的脖子上,投在海里,为他更好。

43 If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go into Gehenna, 10 into the unquenchable fire.

倘若你的手使你跌倒,砍掉它!

44 11你残废进入生命,比有两只手而往地狱里,到那不灭的火里去更好。

45 And if your foot causes you to sin, cut it off. It is better for you to enter into life crippled than with two feet to be thrown into Gehenna.

倘若你的脚使你跌倒,砍掉它! 你瘸腿进入生命,比有双脚被投入地狱里更好。

47 And if your eye causes you to sin, pluck it out. Better for you to enter into the kingdom of God with one eye than with two eyes to be thrown into Gehenna,

倘若你的眼使你跌倒,剜出它来!你一只眼进入天主的国,比有两只眼被投入地狱里更好,

48 where ‘their worm does not die, and the fire is not quenched.'

那里的虫子不死,火也不灭。

49 12 "Everyone will be salted with fire.

因为所有的人都要用火腌起来。

50 Salt is good, but if salt becomes insipid, with what will you restore its flavor? Keep salt in yourselves and you will have peace with one another."

盐是好的;但盐若成了不咸的,你们可用什么去调和它?在你们中间当有盐,又该彼此和平相处。"

Footnotes(注解)

1 [1] There are some standing . . . come in power: understood by some to refer to the establishment by God's power of his kingdom on earth in and through the church; more likely, as understood by others, a reference to the imminent parousia.

2 [2-8] Mark and Matthew 17:1 place the transfiguration of Jesus six days after the first prediction of his passion and death and his instruction to the disciples on the doctrine of the cross; Luke 9:28 has "about eight days." Thus the transfiguration counterbalances the prediction of the passion by affording certain of the disciples insight into the divine glory that Jesus possessed. His glory will overcome his death and that of his disciples; cf 2 Cor 3:18; 2 Peter 1:16-19. The heavenly voice (Mark 9:7) prepares the disciples to understand that in the divine plan Jesus must die ignominiously before his messianic glory is made manifest; cf Luke 24:25-27. See further the note on Matthew 17:1-8.

3 [5] Moses and Elijah represent respectively law and prophecy in the Old Testament and are linked to Matthew. Sinai; cf Exodus 19:16-20:17; 1 Kings 19:2, 8-14. They now appear with Jesus as witnesses to the fulfillment of the law and the prophets taking place in the person of Jesus as he appears in glory.

4 [7] A cloud came, casting a shadow over them: even the disciples enter into the mystery of his glorification. In the Old Testament the cloud covered the meeting tent, indicating the Lord's presence in the midst of his people (Exodus 40:34-35) and came to rest upon the temple in Jerusalem at the time of its dedication (1 Kings 8:10).

5 [9-13] At the transfiguration of Jesus his disciples had seen Elijah. They were perplexed because, according to the rabbinical interpretation of Malachi 3:23-24, Elijah was to come first. Jesus' response shows that Elijah has come, in the person of John the Baptist, to prepare for the day of the Lord. Jesus must suffer greatly and be treated with contempt (Mark 9:12) like the Baptist (Mark 9:13); cf Mark 6:17-29.

6 [14-29] The disciples' failure to effect a cure seems to reflect unfavorably on Jesus (Mark 9:14-18, 22). In response Jesus exposes their lack of trust in God (Mark 4:19) and scores their lack of prayer (Mark 4:29), i.e., of conscious reliance on God's power when acting in Jesus' name. For Matthew, see the note on Matthew 17:14-20. Luke 9:37-43 centers attention on Jesus' sovereign power.

7 [29] This kind can only come out through prayer: a variant reading adds "and through fasting."

8 [33-37] Mark probably intends this incident and the sayings that follow as commentary on the disciples' lack of understanding (Mark 9:32). Their role in Jesus' work is one of service, especially to the poor and lowly. Children were the symbol Jesus used for the anawim, the poor in spirit, the lowly in the Christian community.

9 [38-41] Jesus warns against jealousy and intolerance toward others, such as exorcists who do not follow us. The saying in Mark 9:40 is a broad principle of the divine tolerance. Even the smallest courtesies shown to those who teach in Jesus' name do not go unrewarded.

10 [43,45,47] Gehenna: see the note on Matthew 5:22.

11 [44,46] These verses, lacking in some important early manuscripts, are here omitted as scribal additions. They simply repeat Mark 9:48 itself a modified citation of Isaiah 66:24.

12 [49] Everyone will be salted with fire: so the better manuscripts. Some add "every sacrifice will be salted with salt." The purifying and preservative use of salt in food (Lev 2:13) and the refinement effected through fire refer here to comparable effects in the spiritual life of the disciples of Jesus.



玛尔谷福音 Mark Chapter 10
Mark
Chapter 10

1 He set out from there and went into the district of Judea (and) across the Jordan. Again crowds gathered around him and, as was his custom, he again taught them.

耶稣从那里起身,来到犹太境界,约旦河的对岸,群众又聚集到他那里,他又照常教训他们。

2 1 The Pharisees approached and asked,"Is it lawful for a husband to divorce his wife?" They were testing him.

有些法利塞人前来问耶稣:许不许丈夫休妻?意思是要试探他。

3 He said to them in reply,"What did Moses command you?"

耶稣回答他们说:"梅瑟吩咐了你们什么?"

4 They replied,"Moses permitted him to write a bill of divorce and dismiss her."

他们说:"梅瑟准许了写休书休妻。"

5 But Jesus told them,"Because of the hardness of your hearts he wrote you this commandment.

耶稣对他们说:"这是为了你们的心硬,他才给你们写下了这条法令。

6 But from the beginning of creation, 'God made them male and female.

但是,从创造之初,天主造了他们一男一女。

7 For this reason a man shall leave his father and mother (and be joined to his wife),

为此,人要离开他的父母,依附自己的妻子,

8 and the two shall become one flesh.‘So they are no longer two but one flesh.

二人成为一体,以致他们再不是两个,而是一体了。

9 Therefore what God has joined together, no human being must separate."

所以,天主所结合的,人不可拆散。"

10 In the house the disciples again questioned him about this.

回到家里,门徒又问他这事,

11 He said to them,"Whoever divorces his wife and marries another commits adultery against her;

耶稣对他们说:"谁若休自己的妻子而另娶,就是犯奸淫,辜负妻子;

12 and if she divorces her husband and marries another, she commits adultery."

若妻子离弃自己的丈夫而另嫁,也是犯奸淫。"

13 And people were bringing children to him that he might touch them, but the disciples rebuked them.

有人给耶稣领来一些小孩子,要他抚摸他们;门徒却斥责他们。

14 When Jesus saw this he became indignant and said to them,"Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these.

耶稣见了,就生了气,对他们说:"让小孩子到我跟前来,不要阻止他们!因为天主的国正属于这样的人。

15 Amen, I say to you, whoever does not accept the kingdom of God like a child 2 will not enter it."

我实在告诉你们:谁若不像小孩子一样接受天主的国,决不能进去。"

16 Then he embraced them and blessed them, placing his hands on them.

耶稣遂抱起他们来,给他们覆手,祝福了他们。

17 As he was setting out on a journey, a man ran up, knelt down before him, and asked him,"Good teacher, what must I do to inherit eternal life?"

正在耶稣出来行路时,跑来了一个人,跪在他面前,问他说:"善师,为承受永生,我该作什么?"

18 Jesus answered him,"Why do you call me good? 3 No one is good but God alone.

耶稣对他说:"你为什么称我善?除了天主一个外,没有谁是善的。

19 You know the commandments:‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.'"

诫命你都知道:不可杀人,不可奸淫,不可偷盗,不可做假见证,不可欺诈,应孝敬你的父母。"

20 He replied and said to him,"Teacher, all of these I have observed from my youth."

他回答耶稣说:"师傅!这一切我从小就都遵守了。"

21 Jesus, looking at him, loved him and said to him,"You are lacking in one thing. Go, sell what you have, and give to (the) poor and you will have treasure in heaven; then come, follow me."

耶稣定睛看他,就喜爱他,对他说:"你还缺少一样:你去,变卖你所有的一切,施舍给穷人,你必有宝藏在天上;然后来,背着十字架,跟随我!"

22 At that statement his face fell, and he went away sad, for he had many possessions.

因了这话,那人就面带愁容,忧郁地走了,因为他有许多产业。

23 4 Jesus looked around and said to his disciples,"How hard it is for those who have wealth to enter the kingdom of God!"

耶稣周围一看,对自己的门徒说:"那些有钱财的人,进天主的国是多么难啊!"

24 The disciples were amazed at his words. So Jesus again said to them in reply,"Children, how hard it is to enter the kingdom of God!

门徒就都惊奇他这句话。耶稣又对他们说:"孩子们!仗恃钱财的人,进天主的国是多么难啊!

25 It is easier for a camel to pass through (the) eye of (a) needle than for one who is rich to enter the kingdom of God."

骆驼穿过针孔,比富有的人进天主的国还容易。"

26 They were exceedingly astonished and said among themselves,"Then who can be saved?"

他们就更加惊奇,彼此说:"这样,谁还能得救?"

27 Jesus looked at them and said,"For human beings it is impossible, but not for God. All things are possible for God."

耶稣注视他们说:"在人不可能,在天主却不然,因为在天主,一切都是可能的。"

28 Peter began to say to him,"We have given up everything and followed you."



伯多禄开口对他说:"看,我们舍弃了一切,而跟随了你。"

29 Jesus said,"Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel

耶稣回答说:"我实在告诉你们:人为了我,为了福音,而舍弃了房屋、或兄弟、或姊妹、或母亲、或父亲、或儿女、或田地,

30 who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come.

没有不在今时就得百倍的房屋、兄弟、姊妹、母亲、儿女、田地──连迫害也在内,并在来世获得永生。

31 But many that are first will be last, and (the) last will be first."

但有许多在先的,要成为在后的;在后的,要成为在先的。"

32 They were on the way, going up to Jerusalem, and Jesus went ahead of them. They were amazed, and those who followed were afraid. Taking the Twelve aside again, he began to tell them what was going to happen to him.

那时,他们在路上,要上耶路撒冷去,耶稣在门徒前头走,他们都惊奇,跟随的人也都害怕。耶稣又把那十二人带到一边,开始告诉他们那将要临到他身上的事:

33 "Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles

“看,我们上耶路撒冷去,人子要被交于司祭长和经师;他们要定他的死罪,要把他交给外邦人;

34 who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise."

这些人要戏弄他,唾污他,鞭打他,杀害他;但三天以后,他必要复活。”

35 Then James and John, the sons of Zebedee, came to him and said to him,"Teacher, we want you to do for us whatever we ask of you."

载伯德的儿子雅各伯和若望走到耶稣跟前,对他说:“师傅!我们愿你允许我们的要求!”

36 He replied,"What do you wish (me) to do for you?"

耶稣对他们说:“你们愿意我给你们做什么?”

37 They answered him,"Grant that in your glory we may sit one at your right and the other at your left."

他们回答说:“赐我们在你的光荣中,一个坐在你右边,一个坐在你左边。”

38 5 Jesus said to them,"You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?"

耶稣对他们说:“你们不知道你们所求的是什么;你们能饮我饮的爵吗?或者,你们能受我受的洗吗?”

39 They said to him,"We can." Jesus said to them,"The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized;

他们对他说:“我们能。”耶稣就对他们说:“我饮的爵,你们必要饮;我受的洗,你们必要受;

40 but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared."

但坐在我右边或左边,不是我可以给你的,而是给谁预备了,就给谁。”

41 When the ten heard this, they became indignant at James and John.

那十个听了,就开始恼怒雅各伯和若望。

42 6 Jesus summoned them and said to them,"You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt.

耶稣叫门徒过来,对他们说:"你们知道:在外邦人中,有尊为首领的,主宰他们,有大臣管辖他们;

43 But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant;

但你们中间,却不可这样:谁若愿意在你们中间成为大的,就当作你们的仆役;

44 whoever wishes to be first among you will be the slave of all.

谁若愿意在你们中间为首,就当作众人的奴仆;

45 For the Son of Man did not come to be served but to serve and to give his life as a ransom for many."

因为人子,不是来受服事,而是来服事人,并交出自己的性命,为大众作赎价。"

46 7 They came to Jericho. And as he was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging.

他们来到了耶里哥。耶稣和他的门徒及一大群人,从耶里哥出来的时候,有一个瞎眼的乞丐,即提买的儿子巴尔提买坐在路旁。

47 On hearing that it was Jesus of Nazareth, he began to cry out and say,"Jesus, son of David, have pity on me."

他一听说是纳匝肋人耶稣,就喊叫说:"耶稣,达味之子,可怜我罢!"

48 And many rebuked him, telling him to be silent. But he kept calling out all the more,"Son of David, have pity on me."

有许多人就斥责他,叫他不要作声;但他越发喊叫说:"达味之子,可怜我罢!"

49 Jesus stopped and said,"Call him." So they called the blind man, saying to him,"Take courage; get up, he is calling you."

耶稣就站住说:"叫他过来!"人就叫那瞎子,给他说:"放心!起来!他叫你呢!"

50 He threw aside his cloak, sprang up, and came to Jesus.

瞎子就扔下自己的外衣,跳起来,走到耶稣跟前。

51 Jesus said to him in reply,"What do you want me to do for you?" The blind man replied to him,"Master, I want to see."

耶稣对他说:"你愿意我给你做什么?"瞎子说:"师傅!叫我看见!"

52 Jesus told him,"Go your way; your faith has saved you." Immediately he received his sight and followed him on the way.

耶稣对他说:"去罢!你的信德救了你。"瞎子立刻看见了,就在路上跟着耶稣去了。

Footnotes(注解)

1 [2-9] In the dialogue between Jesus and the Pharisees on the subject of divorce, Jesus declares that the law of Moses permitted divorce (Deut 24:1) only because of the hardness of your hearts (Mark 10:4-5). In citing Genesis 1:27 and 2:24 Jesus proclaims permanence to be the divine intent from the beginning concerning human marriage (Mark 10:6-8). He reaffirms this with the declaration that what God has joined together, no human being must separate (Mark 10:9). See further the notes on Matthew 5:31-32; 19:3-9.

2 [15] Whoever does not accept the kingdom of God like a child: i.e., in total dependence upon and obedience to the gospel; cf Matthew 18:3-4.

3 [18] Why do you call me good?: Jesus repudiates the term"good" for himself and directs it to God, the source of all goodness who alone can grant the gift of eternal life; cf Matthew 19:16-17.

4 [23-27] In the Old Testament wealth and material goods are considered a sign of God's favor (Job 1:10; Psalm 128:1-2; Isaiah 3:10). The words of Jesus in Mark 10:23-25 provoke astonishment among the disciples because of their apparent contradiction of the Old Testament concept (Mark 10:24.26). Since wealth, power, and merit generate false security, Jesus rejects them utterly as a claim to enter the kingdom. Achievement of salvation is beyond human capability and depends solely on the goodness of God who offers it as a gift (Mark 10:27).

5 [38-40] Can you drink the cup . . . I am baptized?: the metaphor of drinking the cup is used in the Old Testament to refer to acceptance of the destiny assigned by God; see the note on Ps 11, 6. In Jesus' case, this involves divine judgment on sin that Jesus the innocent one is to expiate on behalf of the guilty (Mark 14:24; Isaiah 53:5). His baptism is to be his crucifixion and death for the salvation of the human race; cf Luke 12:50. The request of James and John for a share in the glory (Mark 10:35-37) must of necessity involve a share in Jesus' sufferings, the endurance of tribulation and suffering for the gospel (Mark 10:39). The authority of assigning places of honor in the kingdom is reserved to God (Mark 10:40).

6 [42-45] Whatever authority is to be exercised by the disciples must, like that of Jesus, be rendered as service to others (Mark 10:45) rather than for personal aggrandizement (Mark 10:42-44). The service of Jesus is his passion and death for the sins of the human race (Mark 10:45); cf Mark 14:24; Isaiah 53:11-12; Matthew 26:28; Luke 22:19-20.

7 [46] See the notes on Matthew 9:27-31 and 20:29-34.

玛尔谷福音 Mark Chapter 11
Mark
Chapter 11

1 1 When they drew near to Jerusalem, to Bethphage and Bethany at the Mount of Olives, he sent two of his disciples

当他们将近耶路撒冷,到了贝特法革和伯达尼,在橄榄山那里时,耶稣就打发两个门徒,

2 and said to them, "Go into the village opposite you, and immediately on entering it, you will find a colt tethered on which no one has ever sat. Untie it and bring it here.

对他们说:"你们往对面的村庄里去,一进村庄,立时会看见一匹拴着的驴驹,是从来没有人骑过的;把它解开牵来。

3 If anyone should say to you, ‘Why are you doing this?' reply, ‘The Master has need of it and will send it back here at once.'"

若有人对你们说:你们做什么?你们就说:主要用它,但是会立刻把它牵回这里来。"

4 So they went off and found a colt tethered at a gate outside on the street, and they untied it.

他们去了,便见一匹驴驹,拴在门外街道上,就把它解开。

5 Some of the bystanders said to them, "What are you doing, untying the colt?"

在那里站着的人,有人对他们说:"你们解开驴驹作什么?"

6 They answered them just as Jesus had told them to, and they permitted them to do it.

门徒就按照耶稣所吩咐的对他们说了;那些人遂容许了他们。

7 So they brought the colt to Jesus and put their cloaks over it. And he sat on it.

他们把驴驹牵到耶稣跟前,把自己的外衣搭在上面,耶稣就骑了上去。

8 Many people spread their cloaks on the road, and others spread leafy branches that they had cut from the fields.

有许多人把自己的外衣,另有些人把从田间砍来的绿树枝,铺在路上,

9 Those preceding him as well as those following kept crying out: "Hosanna! Blessed is he who comes in the name of the Lord!

前行后随的人,都喊着说:"贺三纳!因上主之名而来的,应受赞颂!

10 Blessed is the kingdom of our father David that is to come! Hosanna in the highest!"

那要来的我们祖先达味之国,应受赞颂!贺三纳于至高之天!"

11 He entered Jerusalem and went into the temple area. He looked around at everything and, since it was already late, went out to Bethany with the Twelve.

耶稣进了耶路撒冷,到圣殿里,周围察看了一切,时辰已晚,遂同十二门徒出来,往伯达尼去了。

12 2 The next day as they were leaving Bethany he was hungry.

第二天,他们从伯达尼出来,耶稣饿了。

13 Seeing from a distance a fig tree in leaf, he went over to see if he could find anything on it. When he reached it he found nothing but leaves; it was not the time for figs.

他从远处望见了一棵茂盛的无花果树,就上前去,看是否在树上可以找到什么;及至走到那里,除了叶子外,什么也没有找着,因为还不是无花果的时节。

14 And he said to it in reply, "May no one ever eat of your fruit again!" And his disciples heard it.

耶稣就开口对它说:"永远再没有人吃你的果子了!"他的门徒也都听见了。

15 3 They came to Jerusalem, and on entering the temple area he began to drive out those selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.

他们来到耶路撒冷。耶稣一进殿院,就开始把在殿院里的买卖人赶出去,把钱庄的桌子和卖鸽子的凳子推翻,

16 He did not permit anyone to carry anything through the temple area.

也不许人带着器皿由殿院里经过,

17 Then he taught them saying, "Is it not written: 'My house shall be called a house of prayerfor all peoples'? But you have made it a den of thieves."

教训他们说:"经上不是记载:‘我的殿宇将称为万民的祈祷之所’么?你们竟把它作成了贼窝!"

18 The chief priests and the scribes came to hear of it and were seeking a way to put him to death, yet they feared him because the whole crowd was astonished at his teaching.

司祭长和经师听了,就设法要怎样除掉他,却又害怕他,因为全群众对他的教训都惊奇不已。

19 When evening came, they went out of the city.

到了晚上,他们就出了城。

20 Early in the morning, as they were walking along, they saw the fig tree withered to its roots.

早晨,他们从那里经过时,看见那棵无花果树连根都枯干了。

21 Peter remembered and said to him, "Rabbi, look! The fig tree that you cursed has withered."

伯多禄想起来,就对耶稣说:"师傅!看,你所咒骂的无花果树已枯干了。"

22 Jesus said to them in reply, "Have faith in God.

耶稣回答他们说:"你们对天主当有信德!

23 Amen, I say to you, whoever says to this mountain, ‘Be lifted up and thrown into the sea,' and does not doubt in his heart but believes that what he says will happen, it shall be done for him.

我实在告诉你们:无论谁对这座山说:起来,投到海里去!他心里若不怀疑,反相信他说的必成就,就必给他成就。

24 Therefore I tell you, all that you ask for in prayer, believe that you will receive it and it shall be yours.

因此,我告诉你们:你们祈祷,不论求什么,只要你们相信必得,必给你们成就。

25 When you stand to pray, forgive anyone against whom you have a grievance, so that your heavenly Father may in turn forgive you your transgressions."

当你们立着祈祷时,若你们有什么怨人的事,就宽恕罢! 好叫你们在天之父,也宽恕你们的过犯。"

26 ) 4

27 5 They returned once more to Jerusalem. As he was walking in the temple area, the chief priests, the scribes, and the elders approached him

对他说:“你凭什么权柄作这些事?或者,是谁给了你权柄作这些事?”

28 and said to him, "By what authority are you doing these things? Or who gave you this authority to do them?"

耶稣对他们说:“我也要问你们一句话,你们回答我,我就告诉你们:我凭什么权柄作这些事。

29 Jesus said to them, "I shall ask you one question. Answer me, and I will tell you by what authority I do these things.

耶稣对他们说:“我也要问你们一句话,你们回答我,我就告诉你们:我凭什么权柄作这些事。

30 Was John's baptism of heavenly or of human origin? Answer me."

若翰的洗礼是从天上来的,还是从人来的?答复我罢!”

31 They discussed this among themselves and said, "If we say, ‘Of heavenly origin,' he will say, ‘(Then) why did you not believe him?'

他们心中思量说:“若我们说:是从天上来的,他就要说:那么你们为什么不信他?

32 But shall we say,‘Of human origin'?"--they feared the crowd, for they all thought John really was a prophet.

但我们怎敢说:是从人来的呢?”──他们是害怕民众,因为众人都以若翰实在是一位先知。

33 So they said to Jesus in reply, "We do not know." Then Jesus said to them, "Neither shall I tell you by what authority I do these things."

他们便回答耶稣说:“我们不知道。”耶稣也对他们说:“我也不告诉你们:我凭什么权柄作这些事。”
Footnotes(注解)

1 [1-11] In Mark's account Jesus takes the initiative in ordering the preparation for his entry into Jerusalem (Mark 11:1-6) even as he later orders the preparation of his last Passover Supper (Mark 14:12-16). In Mark 10:9-10 the greeting Jesus receives stops short of proclaiming him Messiah. He is greeted rather as the prophet of the coming messianic kingdom. Contrast Matthew 21:9.

2 [12-14] Jesus' search for fruit on the fig tree recalls the prophets' earlier use of this image to designate Israel; cf Jeremiah 8:13; 29:14; Joel 1:7; Hosea 9:10, 16. Cursing the fig tree is a parable in action representing Jesus' judgment (Mark 11:20) on barren Israel and the fate of Jerusalem for failing to receive his teaching; cf Isaiah 34:4; Hosea 2:12; Luke 13:6-9.

3 [15-19] See the note on Matthew 21:12-17.

4 [26] This verse, which reads, "But if you do not forgive, neither will your heavenly Father forgive your transgressions," is omitted in the best manuscripts. It was probably added by copyists under the influence of Matthew 6:15.

5 [27-33] The mounting hostility toward Jesus came from the chief priests, the scribes, and the elders (Mark 11:27); the Herodians and the Pharisees (Mark 12:13); and the Sadducees (Mark 12:18). By their rejection of God's messengers, John the Baptist and Jesus, they incurred the divine judgment implied in Mark 11:27-33 and confirmed in the parable of the vineyard tenants (Mark 12:1-12).



玛尔谷福音 Mark Chapter 12
Mark
Chapter 12

1 1 He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a wine press, and built a tower. Then he leased it to tenant farmers and left on a journey.

耶稣开始用比喻对他们说:"有一个人培植了一个葡萄园,周围围上了篱笆,掘了一个榨酒池,筑了一座守望台,把它租给园户,就离开了本国。

2 At the proper time he sent a servant to the tenants to obtain from them some of the produce of the vineyard.

到了时节,他便打发一个仆人到园户那里,向园户收取园中的果实;

3 But they seized him, beat him, and sent him away empty-handed.

园户却抓住他,打了他,放他空手回去。

4 Again he sent them another servant. And that one they beat over the head and treated shamefully.

主人又打发别的一个仆人到他们那里去;他们打伤了他的头,并且凌辱了他。

5 He sent yet another whom they killed. So, too, many others; some they beat, others they killed.

主人又打发另一个,他们把他杀了;后又打发好些仆人去:有的他们打了,有的他们杀了。

6 He had one other to send, a beloved son. He sent him to them last of all, thinking, 'They will respect my son.'

主人还有一个,即他的爱子;最后就打发他到他们那去,说:他们必会敬重我的儿子。

7 But those tenants said to one another,‘This is the heir. Come, let us kill him, and the inheritance will be ours.'

那些园户却彼此说:这是继承人,来!我们杀掉他,将来产业就归我们了。

8 So they seized him and killed him, and threw him out of the vineyard.

于是,抓住他杀了,把他拋在葡萄园外。

9 What (then) will the owner of the vineyard do? He will come, put the tenants to death, and give the vineyard to others.

那么,葡萄园的主人要怎样处置呢?他必来除灭这些园户,将葡萄园另租给别人。

10 Have you not read this scripture passage: 'The stone that the builders rejected has become the cornerstone;

你们没有读过这段经文吗?‘匠人弃而不用的石头,反而成了屋角的基石:

11 by the Lord has this been done, and it is wonderful in our eyes'?"

那是上主的所作所为,在我们眼中神妙莫测。’

12 They were seeking to arrest him, but they feared the crowd, for they realized that he had addressed the parable to them. So they left him and went away.

他们明白这比喻是指他们说的,就想逮住他;但害怕群众,于是,离开他走了。

13 2 3 They sent some Pharisees and Herodians to him to ensnare him in his speech.

后来,他们派了几个法利塞人和黑落德党人到耶稣那里,要用言论来陷害他。

14 They came and said to him, "Teacher, we know that you are a truthful man and that you are not concerned with anyone's opinion. You do not regard a person's status but teach the way of God in accordance with the truth. Is it lawful to pay the census tax to Caesar or not? Should we pay or should we not pay?"

他们来对他说:"师傅!我们知道你是真诚的,不顾忌任何人,因为你不看人的情面,只按真理教授天主的道路。给凯撒纳丁税,可以不可以?我们该纳不该纳?"

15 Knowing their hypocrisy he said to them, "Why are you testing me? Bring me a denarius to look at."

耶稣识破了他们的虚伪,便对他们说:"你们为什么试探我?拿一个‘德纳’来给我看看!"

16 They brought one to him and he said to them, "Whose image and inscription is this?" They replied to him, "Caesar's."

他们拿了来。耶稣就问他们说:"这肖像和字号是谁的?"他们回答说:"凯撒的。"

17 So Jesus said to them, "Repay to Caesar what belongs to Caesar and to God what belongs to God.' They were utterly amazed at him.

耶稣就对他们说:"凯撒的就应归还凯撒,天主的就应归还天主。"他们对他非常惊异。

18 4 Some Sadducees, who say there is no resurrection, came to him and put this question to him,

否认复活的撒杜塞人来到耶稣跟前,问他说:

19 saying, "Teacher, Moses wrote for us,‘If someone's brother dies, leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.'

“师傅!梅瑟曾给我们写说:如果一个人的哥哥死了,撇下妻子而没留下孩子,他的弟弟就应娶他的妻子,给他哥哥立嗣。

20 Now there were seven brothers. The first married a woman and died, leaving no descendants.

曾有兄弟七人,第一个娶了妻,没有留下子嗣就死了。

21 So the second married her and died, leaving no descendants, and the third likewise.

第二个娶了她,也没有留下子嗣就死了;第三个也是这样。

22 And the seven left no descendants. Last of all the woman also died.

那七个都没有留下子嗣;末了,那妇人也死了。

23 At the resurrection (when they arise) whose wife will she be? For all seven had been married to her."

在复活时,他们复活以后,她将是他们中那一个人的妻子?因为七个人都娶过她为妻。"

24 Jesus said to them, "Are you not misled because you do not know the scriptures or the power of God?

耶稣对他们说:"你们岂不是因为没有明了经书,也没有明了天主的能力,而错误了吗?

25 When they rise from the dead, they neither marry nor are given in marriage, but they are like the angels in heaven.

因为人从死者中复活后,也不娶,也不嫁,就像天上的天使一样。

26 As for the dead being raised, have you not read in the Book of Moses, in the passage about the bush, how God told him,‘I am the God of Abraham, (the) God of Isaac, and (the) God of Jacob'?

关于死人复活的事,在梅瑟书上荆棘篇中,你们没有读过,天主怎样对他说的吗?他说:‘我是亚巴郎的天主,依撒格的天主,和雅各伯的天主。’

27 He is not God of the dead but of the living. You are greatly misled."

他不是死人的,而是活人的天主,所以你们大错了!"

28 5 One of the scribes, when he came forward and heard them disputing and saw how well he had answered them, asked him, "Which is the first of all the commandments?"

有一个经师听见了他们辩论,觉得耶稣对他们回答的好,便上前来,问他说:"一切诫命中,那一条是第一条呢?"

29 Jesus replied, "The first is this: ‘Hear, O Israel! The Lord our God is Lord alone!

耶稣回答说:"第一条是:‘以色列!你要听!上主我们的天主是唯一的天主。

30 You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.'

你应当全心、全灵、全意、全力爱上主,你的天主。’

31 The second is this: 'You shall love your neighbor as yourself.' There is no other commandment greater than these."

第二条是:‘你应当爱近人如你自己。’再没有别的诫命比这两条更大的了。"

32 The scribe said to him, "Well said, teacher. You are right in saying,‘He is One and there is no other than he.'

那经师对耶稣说:"不错,师傅说的实在对:他是唯一的,除他以外,再没有别的:

33 And 'to love him with all your heart, with all your understanding, with all your strength, and to love your neighbor as yourself' is worth more than all burnt offerings and sacrifices."

应以全心、全意、全力爱他,并爱近人如自己,远超过一切全燔祭和牺牲。"

34 And when Jesus saw that (he) answered with understanding, he said to him, "You are not far from the kingdom of God." And no one dared to ask him any more questions.

耶稣见他回答得明智,便对他说:"你离天主的国不远了。"从此,没有人敢再问他。

35 6 As Jesus was teaching in the temple area he said, "How do the scribes claim that the Messiah is the son of David?

耶稣在圣殿里教训人时,说道:"经师们怎么说默西亚是达味之子呢?

36 David himself, inspired by the holy Spirit, said: ‘The Lord said to my lord, "Sit at my right hand until I place your enemies under your feet."'

达味自己因着圣神的感动曾说过:‘上主对吾主说:你坐在我右边,等我把你的仇人放在你的脚下。’

37 David himself calls him ‘lord'; so how is he his son?" (The) great crowd heard this with delight.

达味自己既称他为主,他怎么又是达味之子呢?大批群众都喜欢听他。

38 7 In the course of his teaching he said, "Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces,

耶稣在教训中又说:"你们要谨防经师:他们喜欢穿上长袍游行,在街市上受人请安,

39 seats of honor in synagogues, and places of honor at banquets.

在会堂里坐上座,在筵席上坐首席;

40 They devour the houses of widows and, as a pretext, recite lengthy prayers. They will receive a very severe condemnation."

他们吞没了寡妇的家产,而以长久的祈祷作掩饰:这些人必要遭受更严重的处罚。"

41 8 He sat down opposite the treasury and observed how the crowd put money into the treasury. Many rich people put in large sums.

耶稣面对银库坐着,看众人怎样向银库里投钱,有许多富人投了很多。

42 A poor widow also came and put in two small coins worth a few cents.

那时,来了一个穷寡妇,投了两个小钱,即一文铜钱的四分之一。

43 Calling his disciples to himself, he said to them, "Amen, I say to you, this poor widow put in more than all the other contributors to the treasury.

耶稣便叫他的门徒过来,对他们说:"我实在告诉你们:这个穷寡妇比所有向银库里投钱的人,投得更多,

44 For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood."

因为众人都拿他们所余的来投;但这寡妇却由自己的不足中,把所有的一切,全部的生活费,都投上了。"

Footnotes(注解)

1 [1-12] The vineyard denotes Israel (Isaiah 5:1-7). The tenant farmers are the religious leaders of Israel. God is the owner of the vineyard. His servants are his messengers, the prophets. The beloved son is Jesus (Mark 1:11; 9:7; Matthew 3:17; 17:5; Luke 3:22; 9:35). The punishment of the tenants refers to the religious leaders, and the transfer of the vineyard to others refers to the people of the new Israel.

2 [13-34] In the ensuing conflicts (cf also Mark 2:1-3:6) Jesus vanquishes his adversaries by his responses to their questions and reduces them to silence (Mark 12:34).

3 [13-17] See the note on Matthew 22:15-22.

4 [18-27] See the note on Matthew 22:23-33.

5 [28-34] See the note on Matthew 22:34-40.

6 [35-37] Jesus questions the claim of the scribes about the Davidic descent of the Messiah, not to deny it (Matthew 1:1; Acts 2:20, 34; Romans 1:3; 2 Tim 2:8) but to imply that he is more than this. His superiority derives from his transcendent origin, to which David himself attested when he spoke of the Messiah with the name "Lord" (Ps 110, 1). See also the note on Matthew 22:41-46.

7 [38-40] See the notes on Mark 7:1-23 and Matthew 23:1-39.

8 [41-44] See the note on Luke 21:1-4.




玛尔谷福音 Mark Chapter 13
Mark
Chapter 13

1 1 As he was making his way out of the temple area one of his disciples said to him, "Look, teacher, what stones and what buildings!"

耶稣从圣殿里出来的时候,他的门徒中有一个对他说:"师傅!看,这是何等的石头!何等的建筑!"

2 Jesus said to him, "Do you see these great buildings? There will not be one stone left upon another that will not be thrown down."

耶稣对他说:"你看见这些伟大的建筑吗?将来这里决没有一块石头留在另一块石头上,而不被拆毁的。"

3 2 As he was sitting on the Mount of Olives opposite the temple area, Peter, James, John, and Andrew asked him privately,

耶稣在橄榄山上,面对圣殿坐着的时候,伯多禄、雅各伯、若望和安德肋私下问他说:

4 "Tell us, when will this happen, and what sign will there be when all these things are about to come to an end?"

"请告诉我们:什么时候发生这些事?这一切事要完成时,将有什么先兆?"

5 Jesus began to say to them, "See that no one deceives you.

耶稣就开始对他们说:"你们要谨慎,免得有人欺骗了你们。

6 Many will come in my name saying, ‘I am he,' and they will deceive many.

将有许多人假冒我的名字来说:我就是

7 When you hear of wars and reports of wars do not be alarmed; such things must happen, but it will not yet be the end.

当你们听到战争和战争的风声时,不要惊慌,因为这是必须发生的,但还不是结局。

8 Nation will rise against nation and kingdom against kingdom. There will be earthquakes from place to place and there will be famines. These are the beginnings of the labor pains.

因为民族要起来攻击民族,国家攻击国家;到处要有地震,要有饥荒;但这只是苦痛的开始。"

9 "Watch out for yourselves. They will hand you over to the courts. You will be beaten in synagogues. You will be arraigned before governors and kings because of me, as a witness before them.

你们自己要谨慎!人要把你们解送到公议会,你们在会堂里要受鞭打,并且也要为我的缘故,站在总督和君王面前,对他们作证。

10 But the gospel must first be preached to all nations. 3

但福音必须先传于万国。

11 When they lead you away and hand you over, do not worry beforehand about what you are to say. But say whatever will be given to you at that hour. For it will not be you who are speaking but the holy Spirit.

人把你们拉去解送到法庭时,你们不要预先思虑该说什么;在那时刻赐给你们什么话,你们就说什么,因为说话的不是你们,而是圣神。

12 Brother will hand over brother to death, and the father his child; children will rise up against parents and have them put to death.

兄弟将把兄弟,父亲将把儿子置于死地;儿女将起来反对父母,把他们处死。

13 You will be hated by all because of my name. But the one who perseveres to the end will be saved.

你们为了我的名字,将为众人所恼恨;但那坚持到底的,必要得救。”

14 "When you see the desolating abomination standing 4 where he should not (let the reader understand), then those in Judea must flee to the mountains,

几时你们看见那‘招致荒凉的可憎之物’立在不应在的地方──读者应明白;那时在犹太的,该逃往山中;

15 (and) a person on a housetop must not go down or enter to get anything out of his house,

在屋顶上的,不要下来,也不要进去,从屋里取什么东西;

16 and a person in a field must not return to get his cloak.

在田地里的,不要回来取自己的外衣。

17 Woe to pregnant women and nursing mothers in those days.

在那些日子里,怀孕的和哺乳的是有祸的!

18 Pray that this does not happen in winter.

但你们当祈祷,不要叫这事逢到冬天。”

19 For those times will have tribulation such as has not been since the beginning of God's creation until now, nor ever will be.

因为在那些日子里,必有灾难,这是从天主创造开始,直到如今从未有过的,将来也不会再有。

20 If the Lord had not shortened those days, no one would be saved; but for the sake of the elect whom he chose, he did shorten the days.

若不是上主缩短了那些时日,凡有血肉的人都不会得救;但为了他所拣选的被选者,他缩短了那些时日。

21 If anyone says to you then,‘Look, here is the Messiah! Look, there he is!' do not believe it.

那时,若有人对你们说:看,默西亚在这里!看,在那里!你们不要相信!

22 False messiahs and false prophets will arise and will perform signs and wonders in order to mislead, if that were possible, the elect.

因为将有假默西亚和假先知兴起,行异迹和奇事,如果可能的话,他们连被选者都要欺骗。

23 Be watchful! I have told it all to you beforehand.

所以,你们要谨慎!看,凡事我都预先告诉了你们!

24 "But in those days after that tribulation the sun will be darkened, and the moon will not give its light,

但是,在那些日子里,在那灾难以后,太阳将要昏暗,月亮不再发光;

25 and the stars will be falling from the sky, and the powers in the heavens will be shaken.

星辰要从天上坠下,天上的万象也要动摇。

26 5 And then they will see ‘the Son of Man coming in the clouds' with great power and glory,

那时,人要看见人子带着大威能和光荣乘云降来。

27 and then he will send out the angels and gather (his) elect from the four winds, from the end of the earth to the end of the sky.

那时,他要派遣天使,由四方,从地极到天边,聚集他的被选者。”

28 "Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near.

你们应由无花果树取个比喻:几时它的枝条已经发嫩,生出叶子,你们就知道夏天近了。

29 In the same way, when you see these things happening, know that he is near, at the gates.

同样,你们几时看见这些事发生了,就该知道:他已近在门口了。

30 Amen, I say to you, this generation will not pass away until all these things have taken place.

我实在告诉你们:非到这一切发生了,这一世代决不会过去。

31 Heaven and earth will pass away, but my words will not pass away.

天地要过去,但是我的话决不会过去。

32 "But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father.

至于那日子和那时刻,除了父以外,谁也不知道,连天上的天使和子都不知道。”

33 Be watchful! Be alert! You do not know when the time will come.

你们要当心,要醒寤,因为你们不知道那日期什么时候来到。

34 It is like a man traveling abroad. He leaves home and places his servants in charge, each with his work, and orders the gatekeeper to be on the watch.

正如一个远行的人,离开自己的家时,把权柄交给自己的仆人,每人有每人的工作;又嘱咐看门的须要醒寤。

35 Watch, therefore; you do not know when the lord of the house is coming, whether in the evening, or at midnight, or at cockcrow, or in the morning.

所以,你们要醒寤,因为你们不知道,家主什么时候回来:或许傍晚,或许夜半,或许鸡叫,或许清晨;

36 May he not come suddenly and find you sleeping.

免得他忽然来到,遇见你们正在睡觉。

37 What I say to you, I say to all: ‘Watch!'"
我对你们说的,我也对众人说:你们要醒寤!”

Footnotes(注解)

1 [1-2] The reconstructed temple with its precincts, begun under Herod the Great ca. 20 B.C., was completed only some seven years before it was destroyed by fire in A.D. 70 at the hands of the Romans; cf Jeremiah 26:18; Matthew 24:1-2. For the dating of the reconstruction of the temple, see further the note on John 2:20.

2 [3-37] Jesus' prediction of the destruction of the temple (Mark 13:2) provoked questions that the four named disciples put to him in private regarding the time and the sign when all these things are about to come to an end (Mark 13:3-4). The response to their questions was Jesus' eschatological discourse prior to his imminent death. It contained instruction and consolation exhorting the disciples and the church to faith and obedience through the trials that would confront them (Mark 13:5-13). The sign is the presence of the desolating abomination (Mark 13:14; see Daniel 9:27), i.e., of the Roman power profaning the temple. Flight from Jerusalem is urged rather than defense of the city through misguided messianic hope (Mark 13:14-23). Intervention will occur only after destruction (Mark 13:24-27), which will happen before the end of the first Christian generation (Mark 13:28-31). No one but the Father knows the precise time, or that of the parousia (Mark 13:32); hence the necessity of constant vigilance (Mark 13:33-37). Luke sets the parousia at a later date, after "the time of the Gentiles" (Luke 21:24). See also the notes on Matthew 24:1-25:46.

3 [10] The gospel . . . to all nations: the period of the Christian mission.

4 [14] The participle standing is masculine, in contrast to the neuter at Matthew 24:15.

5 [26] Son of Man . . . with great power and glory: Jesus cites this text from Daniel 7:13 in his response to the high priest, Are you the Messiah? (Mark 14:61). In Exodus 34:5; Lev 16:2; and Numbers 11:25 the clouds indicate the presence of the divinity. Thus in his role of Son of Man, Jesus is a heavenly being who will come in power and glory.




玛尔谷福音 Mark Chapter 14
Mark
Chapter 14

1 1 The Passover and the Feast of Unleavened Bread were to take place in two days' time. So the chief priests and the scribes were seeking a way to arrest him by treachery and put him to death.

两天后就是逾越节和无酵节,司祭长和经师设法要怎样用诡计捉拿耶稣,而把他杀害,

2 They said, "Not during the festival, for fear that there may be a riot among the people."

因为他们说:"不要在节庆内,怕民间发生暴动。"

3 2 When he was in Bethany reclining at table in the house of Simon the leper, a woman came with an alabaster jar of perfumed oil, costly genuine spikenard. She broke the alabaster jar and poured it on his head.

当耶稣在伯达尼癞病人西满家里,正坐席的时候,来了一个女人,拿着一玉瓶珍贵的纯"纳尔多"香液。她打破玉瓶,就倒在耶稣头上。

4 There were some who were indignant. "Why has there been this waste of perfumed oil?

有些人颇不满意,就彼此说:"为什么要这样浪费香液?

5 It could have been sold for more than three hundred days' wages and the money given to the poor." They were infuriated with her.

这香液原可以卖三百多块银钱,施舍给穷人!"他们对那女人很生气。

6 Jesus said, "Let her alone. Why do you make trouble for her? She has done a good thing for me.

耶稣却说:"由她罢!你们为什么叫她难受?她在我身上做了一件善事,

7 The poor you will always have with you, and whenever you wish you can do good to them, but you will not always have me.

因为你们常有穷人同你们在一起,你们几时愿意,就能给他们行善;但是我,你们却不常有。

8 She has done what she could. She has anticipated anointing my body for burial.

她已做了她能做的:提前傅抹了我的身体,是为安葬之事。

9 Amen, I say to you, wherever the gospel is proclaimed to the whole world, what she has done will be told in memory of her."

我实在告诉你们:将来福音无论传到全世界什么地方,必要述说她所作的事,来纪念她。"

10 Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand him over to them.

于是,那十二人中之一,犹达斯依斯加略,去见司祭长,要把耶稣交与他们。

11 When they heard him they were pleased and promised to pay him money. Then he looked for an opportunity to hand him over.

他们听了以后,不胜欣喜,许下给他银钱;他就找寻良机,将耶稣交出。

12 On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb, 3 his disciples said to him, "Where do you want us to go and prepare for you to eat the Passover?"

无酵节的第一天,即宰杀逾越节羔羊的那一天,门徒对耶稣说:"你愿我们往那里去,给你预备吃逾越节晚餐?"

13 He sent two of his disciples and said to them, "Go into the city and a man will meet you, carrying a jar of water. 4 Follow him.

耶稣就打发两个门徒,对他们说:"你们往城里去,必有一个拿着水罐的人迎面而来,你们就跟着他去;

14 Wherever he enters, say to the master of the house, ‘The Teacher says, "Where is my guest room where I may eat the Passover with my disciples?"'

他无论进入那里,你们就对那家主说:师傅问:我同我的门徒吃逾越节晚餐的客厅在那里?

15 Then he will show you a large upper room furnished and ready. Make the preparations for us there."

他必指给你们一间铺设好了的宽大楼厅,你们就在那里为我们预备罢!"

16 The disciples then went off, entered the city, and found it just as he had told them; and they prepared the Passover.

门徒去了,来到城里,所遇见的,正如耶稣给他们所说的;他们就预备了逾越节晚餐。

17 When it was evening, he came with the Twelve.

到了晚上,耶稣同那十二人来了。

18 5 And as they reclined at table and were eating, Jesus said, "Amen, I say to you, one of you will betray me, one who is eating with me."

他们坐席吃饭时,耶稣说:"我实在告诉你们:你们中有一个与我同食的要负卖我。"

19 They began to be distressed and to say to him, one by one, "Surely it is not I?"

他们就都忧闷起来,一个一个地问他说:"难道是我吗?"

20 He said to them, "One of the Twelve, the one who dips with me into the dish.

耶稣对他们说:"是十二人中的一个,同我一起在盘子里蘸的那一个。

21 For the Son of Man indeed goes, as it is written of him, 6 but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born."

人子固然要按照指着他所记载的而去,但是负卖人子的那人是有祸的!那人若没有生,为他更好。"

22 7 While they were eating, he took bread, said the blessing, broke it, and gave it to them, and said, "Take it; this is my body."

他们正吃的时候,耶稣拿起饼来,祝福了,擘开,递给他们说:“你们拿去吃罢!这是我的身体。”

23 Then he took a cup, gave thanks, and gave it to them, and they all drank from it.

又拿起杯来,祝谢了,递给他们,他们都从杯中喝了。

24 He said to them, "This is my blood of the covenant, which will be shed 8 for many.

耶稣对他们说:“这是我的血,新约的血,为大众流出来的。

25 Amen, I say to you, I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God."

我实在告诉你们:我决不再喝这葡萄汁了,直到我在天主的国里喝新酒的那天。”

26 Then, after singing a hymn, 9 they went out to the Mount of Olives.

他们唱完圣咏,就出来,往橄榄山去了。

27 10 Then Jesus said to them, "All of you will have your faith shaken, for it is written: ‘I will strike the shepherd, and the sheep will be dispersed.'

耶稣对他们说:“你们都要跌倒,因为有记载说:‘我要打击牧人,羊群就要四散。’

28 But after I have been raised up, I shall go before you to Galilee."

但我复活后,要在你们以先,到加里肋亚去。”

29 Peter said to him, "Even though all should have their faith shaken, mine will not be."

伯多禄对他说:“即便众人都要跌倒,我却不然。”

30 Then Jesus said to him, "Amen, I say to you, this very night before the cock crows twice you will deny me three times."

耶稣就向他说:“我实在告诉你:就在今天,这一夜里,鸡叫两遍以前,你要三次不认我。”

31 But he vehemently replied, "Even though I should have to die with you, I will not deny you." And they all spoke similarly.

伯多禄更加激烈地说:“即便我该同你一起死,我也决不会不认你。”众人也都这样说了。

32 11 Then they came to a place named Gethsemane, and he said to his disciples, "Sit here while I pray."

他们来到一个名叫革责玛尼的庄园里;耶稣对门徒说:“你们坐在这里,等我去祈祷。”

33 He took with him Peter, James, and John, and began to be troubled and distressed.

遂带着伯多禄、雅各伯和若望与他同去;他开始惊惧恐怖,

34 Then he said to them, "My soul is sorrowful even to death. Remain here and keep watch."

便对他们说:“我的心灵悲伤得要死;你们留在这里,且要醒寤。”

35 He advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him;

耶稣往前走了不远,俯伏在地祈求,如果可能,使这时辰离他而去,

36 he said, "Abba, Father, 12 all things are possible to you. Take this cup away from me, but not what I will but what you will."

说:“阿爸!父啊!一切为你都可能:请给我免去这杯罢!但是,不要照我所愿意的,而要照你所愿意的。”

37 When he returned he found them asleep. He said to Peter, "Simon, are you asleep? Could you not keep watch for one hour?

耶稣回来,见他们睡着了,就对伯多禄说:“西满!你睡觉吗?你不能醒寤一个时辰吗?

38 13 Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak."

你们醒寤祈祷罢!免陷于诱惑。心神固然切愿,但肉体却软弱。”

39 Withdrawing again, he prayed, saying the same thing.

耶稣又去祈祷,说了同样的话。

40 Then he returned once more and found them asleep, for they could not keep their eyes open and did not know what to answer him.

他又回来,见他们仍是睡着,因为他们的眼睛沉重,也不知道要回答他什么。

41 He returned a third time and said to them, "Are you still sleeping and taking your rest? It is enough. The hour has come. Behold, the Son of Man is to be handed over to sinners.

他第三次回来,对他们说:“你们还睡下去吗?还安息吗?够了!时辰到了,看,人子就要被交付在罪人手中了。

42 Get up, let us go. See, my betrayer is at hand."

起来!我们去罢!看,那负卖我的来近了。”

43 Then, while he was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd with swords and clubs who had come from the chief priests, the scribes, and the elders.

耶稣还说话的时候,那十二人中之一的犹达斯,遂即到了,同他一起的,还有带着刀剑棍棒的群众,是由司祭长、经师和长老那里派来的。

44 His betrayer had arranged a signal with them, saying, "The man I shall kiss is the one; arrest him and lead him away securely."

那出卖耶稣的人曾给他们一个暗号说:“我口亲谁,谁就是;你们拿住他,小心带去。”

45 He came and immediately went over to him and said, "Rabbi." And he kissed him.

犹达斯一来,便立刻到耶稣跟前说:“辣彼!”遂口亲了他。

46 At this they laid hands on him and arrested him.

他们就向耶稣下手,拿住了他。

47 One of the bystanders drew his sword, struck the high priest's servant, and cut off his ear.

站在旁边的人中,有一个拔出剑来,砍了大司祭的仆人一剑,削下了他的一个耳朵。

48 Jesus said to them in reply, "Have you come out as against a robber, with swords and clubs, to seize me?

耶稣开口对他们说:“你们带着刀剑棍棒出来拿我,如同对付强盗一样;

49 Day after day I was with you teaching in the temple area, yet you did not arrest me; but that the scriptures may be fulfilled."

我天天在你们当中,在圣殿里施教,你们没有拿我;但这是为应验经上的话。”

50 And they all left him and fled.

门徒都撇下他逃跑了。

51 Now a young man followed him wearing nothing but a linen cloth about his body. They seized him,

那时,有一个少年人,赤身披着一块麻布,跟随耶稣,人们也抓住了他;

52 but he left the cloth behind and ran off naked.

但他撇下麻布,赤着身子逃走了。

53 14 They led Jesus away to the high priest, and all the chief priests and the elders and the scribes came together.

他们把耶稣带到大司祭那里,所有的司祭长、长老和经师也都聚集在那里。

54 Peter followed him at a distance into the high priest's courtyard and was seated with the guards, warming himself at the fire.

伯多禄远远地跟着耶稣,直到大司祭的庭院里面,同差役们坐在一起,烤火取暖。

55 The chief priests and the entire Sanhedrin kept trying to obtain testimony against Jesus in order to put him to death, but they found none.

司祭长和全体公议会,寻找证据反对耶稣,为把他处死,却没有找着。

56 Many gave false witness against him, but their testimony did not agree.

原来有许多人造假证据告他,但那些证据各不相符。

57 15 Some took the stand and testified falsely against him, alleging,

有几个人站起来,作假见证告他说:

58 "We heard him say, ‘I will destroy this temple made with hands and within three days I will build another not made with hands.'"

“我们曾听他说过:我要拆毁这座用手建造的圣殿,三天内要另建一座不用手建造的。”

59 Even so their testimony did not agree.

连他们的这证据也不相符合。

60 The high priest rose before the assembly and questioned Jesus, saying, "Have you no answer? What are these men testifying against you?"

于是,大司祭起来,站在中间,问耶稣说:“这些人作证反对你的事,你什么也不回答吗?”

61 16 But he was silent and answered nothing. Again the high priest asked him and said to him, "Are you the Messiah, the son of the Blessed One?"

耶稣却不作声,什么也不回答。大司祭又问他说:“你是默西亚,那应受赞颂者的儿子吗?”

62 Then Jesus answered, "I am; and‘you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven.'"

耶稣说:“我是,并且你们要看见人子,坐在大能者的右边,乘着天上的云彩降来。”

63 At that the high priest tore his garments and said, "What further need have we of witnesses?

大司祭遂撕裂自己的衣服说:“何必还需要见证呢?

64 You have heard the blasphemy. What do you think?" They all condemned him as deserving to die.

你们都听见亵渎的话了,你们看着该怎样?”众人都判定他该死。

65 Some began to spit on him. They blindfolded him and struck him and said to him, "Prophesy!" And the guards greeted him with blows.

有些人就开始向他吐唾沫,蒙起他的脸来,用拳头打他,对他说:“你作先知罢!”差役且用巴掌打他。

66 While Peter was below in the courtyard, one of the high priest's maids came along.

伯多禄在下边庭院里时,来了一个大司祭的使女,

67 Seeing Peter warming himself, she looked intently at him and said, "You too were with the Nazarene, Jesus."

看见伯多禄烤火,就注视他说:“你也是和那个纳匝肋人耶稣一起的。”

68 17 But he denied it saying, "I neither know nor understand what you are talking about." So he went out into the outer court. [Then the cock crowed.]

伯多禄却否认说:“我不知道,也不明白你说什么。”他遂走出去,到了门廊,鸡就叫了。

69 The maid saw him and began again to say to the bystanders, "This man is one of them."

那使女看见他,就又给站在旁边的人说:“这也是他们中间的人。”

70 Once again he denied it. A little later the bystanders said to Peter once more, "Surely you are one of them; for you too are a Galilean."

伯多禄又否认了。过了一会儿,站在旁边的人又再对伯多禄说:“你确是他们中间的,因为你也是个加里肋亚人。”

71 He began to curse and to swear, "I do not know this man about whom you are talking."

伯多禄就开始诅咒,并发誓说:“我不认得你们说的这个人。”

72 And immediately a cock crowed a second time. Then Peter remembered the word that Jesus had said to him, "Before the cock crows twice you will deny me three times." He broke down and wept.

立时鸡叫了第二遍。伯多禄遂想起耶稣给他所说的话:“鸡叫二遍以前,你要三次不认我。”就放声大哭起来。

Footnotes(注解)

1 [1-16:8] In the movement of Mark's gospel the cross is depicted as Jesus' way to glory in accordance with the divine will. Thus the passion narrative is seen as the climax of Jesus' ministry. 14, 1: The Passover and the Feast of Unleavened Bread: the connection between the two festivals is reflected in Exodus 12:3-20; 34:18; Lev 23:4-8; Numbers 9:2-14; 28:16-17; Deut 16:1-8. The Passover commemorated the redemption from slavery and the departure of the Israelites from Egypt by night. It began at sundown after the Passover lamb was sacrificed in the temple in the afternoon of the fourteenth day of the month of Nisan. With the Passover supper on the same evening was associated the eating of unleavened bread. The latter was continued through Nisan 21, a reminder of the affliction of the Israelites and of the haste surrounding their departure. Praise and thanks to God for his goodness in the past were combined at this dual festival with the hope of future salvation. The chief priests . . . to death: the intent to put Jesus to death was plotted for a long time but delayed for fear of the crowd (Mark 3:6; 11:18; 12:12).

2 [3] At Bethany on the Mount of Olives, a few miles from Jerusalem, in the house of Simon the leper, Jesus defends a woman's loving action of anointing his head with perfumed oil in view of his impending death and burial as a criminal, in which case his body would not be anointed. See further the note on John 12:7. He assures the woman of the remembrance of her deed in the worldwide preaching of the good news.

3 [12] The first day of the Feast of Unleavened Bread . . . the Passover lamb: a less precise designation of the day for sacrificing the Passover lamb as evidenced by some rabbinical literature. For a more exact designation, see the note on Mark 14:1. It was actually Nisan 14.

4 [13] A man . . . carrying a jar of water: perhaps a prearranged signal, for only women ordinarily carried water in jars. The Greek word used here, however, implies simply a person and not necessarily a male.

5 [18] One of you will betray me, one who is eating with me: contrasts the intimacy of table fellowship at the Passover meal with the treachery of the traitor; cf Psalm 41:10.

6 [21] The Son of Man indeed goes, as it is written of him: a reference to Psalm 41:10 cited by Jesus concerning Judas at the Last Supper; cf John 13:18-19.

7 [22-24] The actions and words of Jesus express within the framework of the Passover meal and the transition to a new covenant the sacrifice of himself through the offering of his body and blood in anticipation of his passion and death. His blood of the covenant both alludes to the ancient rite of Exodus 24:4-8 and indicates the new community that the sacrifice of Jesus will bring into being (Matthew 26:26-28; Luke 22:19-20; 1 Cor 11:23-25).

8 [24] Which will be shed: see the note on Matthew 26:27-28. For many: the Greek preposition hyper is a different one from that at Matthew 26:28 but the same as that found at Luke 22:19, 20 and 1 Cor 11:24. The sense of both words is vicarious, and it is difficult in Hellenistic Greek to distinguish between them. For many in the sense of "all," see the note on Matthew 20:28.

9 [26] After singing a hymn: Psalm 114-118, thanksgiving songs concluding the Passover meal.

10 [27-31] Jesus predicted that the Twelve would waver in their faith, even abandon him, despite their protestations to the contrary. Yet he reassured them that after his resurrection he would regather them in Galilee (Mark 16:7; cf Matthew 26:32; 28:7, 10, 16; John 21), where he first summoned them to be his followers as he began to preach the good news (Mark 1:14-20).

11 [32-34] The disciples who had witnessed the raising to life of the daughter of Jairus (Mark 5:37) and the transfiguration of their Master (Mark 9:2) were now invited to witness his degradation and agony and to watch and pray with him.

12 [36] Abba, Father: an Aramaic term, here also translated by Mark, Jesus' special way of addressing God with filial intimacy. The word abba seems not to have been used in earlier or contemporaneous Jewish sources to address God without some qualifier. Cf Romans 8:15; Gal 4:6 for other occurrences of the Aramaic word in the Greek New Testament. Not what I will but what you will: note the complete obedient surrender of the human will of Jesus to the divine will of the Father; cf John 4:34; 8:29; Romans 5:19; Philippians 2:8; Hebrews 5:8.

13 [38] The spirit is willing but the flesh is weak: the spirit is drawn to what is good yet found in conflict with the flesh, inclined to sin; cf Psalm 51:5, 10. Everyone is faced with this struggle, the full force of which Jesus accepted on our behalf and, through his bitter passion and death, achieved the victory.

14 [53] They led Jesus away . . . came together: Mark presents a formal assembly of the whole Sanhedrin (chief priests, elders, and scribes) at night, leading to the condemnation of Jesus (Mark 14:64), in contrast to Luke 22:66, 71 where Jesus is condemned in a daytime meeting of the council; see also John 18:13, 19-24.

15 [57-58] See the notes on Matthew 26:60-61 and John 2:19.

16 [61-62] The Blessed One: a surrogate for the divine name, which Jews did not pronounce. I am: indicates Jesus' acknowledgment that he is the Messiah and Son of God; cf Mark 1:1. Contrast Matthew 26:64 and Luke 22:67-70, in which Jesus leaves his interrogators to answer their own question. You will see the Son of Man . . . with the clouds of heaven: an allusion to Daniel 7:13 and Psalm 110:1 portending the enthronement of Jesus as judge in the transcendent glory of God's kingdom. The Power: another surrogate for the name of God.

17 [68] [Then the cock crowed]: found in most manuscripts, perhaps in view of Mark 14:30, 72 but omitted in others.




玛尔谷福音 Mark Chapter 15
Mark
Chapter 15

1 As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council. 1 They bound Jesus, led him away, and handed him over to Pilate.

一到清晨,司祭长、长老及经师和全体公议会商讨完毕,就把耶稣捆绑了,解送给比拉多。

2 Pilate questioned him, "Are you the king of the Jews?" 2 He said to him in reply, "You say so."

比拉多问他说:"你是犹太人的君王吗?"耶稣回答说:"你说的是。"

3 The chief priests accused him of many things.

司祭长控告他许多事;

4 Again Pilate questioned him, "Have you no answer? See how many things they accuse you of."

比拉多又问他说:"你看,他们控告你这么多的事,你什么都不回答吗?"

5 Jesus gave him no further answer, so that Pilate was amazed.

耶稣仍没有回答什么,以致比拉多大为惊异。

6 3 Now on the occasion of the feast he used to release to them one prisoner whom they requested.

每逢节日,总督惯常给民众释放一个他们所要求的囚犯。

7 A man called Barabbas 4 was then in prison along with the rebels who had committed murder in a rebellion.

当时有一个名叫巴辣巴的,他是与那些在暴动中杀人的暴徒一同被囚的。

8 The crowd came forward and began to ask him to do for them as he was accustomed.

群众上去,要求照常给他们办理。

9 Pilate answered, "Do you want me to release to you the king of the Jews?"

比拉多回答他们说:"你们愿意我给你们释放犹太人的君王吗?"

10 For he knew that it was out of envy that the chief priests had handed him over.

他原知道司祭长是由于嫉妒才把耶稣解送来的。

11 But the chief priests stirred up the crowd to have him release Barabbas for them instead.

但是,司祭长却煽动群众,宁要给他们释放巴辣巴。

12 Pilate again said to them in reply, "Then what (do you want) me to do with (the man you call) the king of the Jews?"

比拉多又向他们说:“那么,对你们所称的犹太人君王,我可怎么办呢?”

13 5 They shouted again, "Crucify him."

他们又喊说:“钉他在十字架上!”

14 Pilate said to them, "Why? What evil has he done?" They only shouted the louder, "Crucify him."

比拉多对他们说:“他作了什么恶事?”他们越发喊说:“钉他在十字架上!”

15 6 So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified.

比拉多愿意满足群众,就给他们释放了巴辣巴,把耶稣鞭打后,交给他们,钉在十字架上。

16 7 The soldiers led him away inside the palace, that is, the praetorium, and assembled the whole cohort.

兵士把耶稣带到庭院里面,即总督府内,把全队叫齐,

17 They clothed him in purple and, weaving a crown of thorns, placed it on him.

给耶稣穿上紫红袍,编了一个茨冠给他戴上,

18 They began to salute him with, "Hail, King of the Jews!"

开始向他致敬说:“犹太人的君王,万岁!”

19 and kept striking his head with a reed and spitting upon him. They knelt before him in homage.

然后用一根芦苇敲他的头,向他吐唾沫,屈膝朝拜他。

20 And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him.

他们戏弄了耶稣之后,就给他脱去紫红袍,给他穿上他自己的衣服,然后带他出去,把他钉在十字架上。

21 They pressed into service a passer-by, Simon, a Cyrenian, 8 who was coming in from the country, the father of Alexander and Rufus, to carry his cross.

有一个基勒乃人西满,是亚历山大和鲁富的父亲,他从田间来,正路过那里,他们就强迫他背耶稣的十字架。

22 They brought him to the place of Golgotha (which is translated Place of the Skull).

他们将耶稣带到哥耳哥达地方,解说“髑髅”的地方,

23 They gave him wine drugged with myrrh, but he did not take it.

就拿没药调和的酒给他喝,耶稣却没有接受。

24 9 Then they crucified him and divided his garments by casting lots for them to see what each should take.

他们就将他钉在十字架上,并把他的衣服分开,拈阄,看谁得什么。

25 It was nine o'clock in the morning 10 when they crucified him.

他们把耶稣钉在十字架上时,正是第三时辰。

26 11 The inscription of the charge against him read, "The King of the Jews."

他的罪状牌上写的是:“犹太人的君王。”

27 With him they crucified two revolutionaries, one on his right and one on his left.

与他一起还钉了两个强盗:一个在他右边,一个在他左边。

28 ) 12【这就应验了经上所说的:‘他被列于叛逆之中。’】

29 13 Those passing by reviled him, shaking their heads and saying, "Aha! You who would destroy the temple and rebuild it in three days,

路过的人都侮辱他,摇着头说:“哇!你这拆毁圣殿,三天内重建起来的,

30 save yourself by coming down from the cross."

你从十字架上下来,救你自己罢!”

31 Likewise the chief priests, with the scribes, mocked him among themselves and said, "He saved others; he cannot save himself.

同样,司祭长与经师也讥笑他,彼此说:“他救了别人,却救不了自己!

32 Let the Messiah, the King of Israel, come down now from the cross that we may see and believe." Those who were crucified with him also kept abusing him.

默西亚,以色列的君王!现在从十字架上下来罢,叫我们看了好相信!”连与他一起钉在十字架上的人也辱骂他。

33 At noon darkness came over the whole land until three in the afternoon.

到了第六时辰,遍地昏黑,直到第九时辰。

34 And at three o'clock Jesus cried out in a loud voice, "Eloi, Eloi, lema sabachthani?" 14 which is translated, "My God, my God, why have you forsaken me?"

在第九时辰,耶稣大声呼号说:“厄罗依,厄罗依,肋玛,撒巴黑塔尼?”意思是:“我的天主,我的天主,你为什么舍弃了我?”

35 15 Some of the bystanders who heard it said, "Look, he is calling Elijah."

旁边站着的人中有的听见了,就说:“看,他呼唤厄里亚呢!”

36 One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, "Wait, let us see if Elijah comes to take him down."

有一个人就跑过去,把海绵浸满了醋,绑在芦苇上,递给他喝,说:“等一等,我们看,是否厄里亚来将他卸下。”

37 Jesus gave a loud cry and breathed his last.

耶稣大喊一声,就断了气。

38 16 The veil of the sanctuary was torn in two from top to bottom.

圣所里的帐幔,从上到下,分裂为二。

39 17 When the centurion who stood facing him saw how he breathed his last he said, "Truly this man was the Son of God!"

对面站着的百夫长,看见耶稣这样断了气,就说:“这人真是天主子!”

40 18 There were also women looking on from a distance. Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome.

还有些妇女从远处观望,其中有玛利亚玛达肋纳,次雅各伯和若瑟的母亲玛利亚及撒罗默。

41 These women had followed him when he was in Galilee and ministered to him. There were also many other women who had come up with him to Jerusalem.

她们当耶稣在加里肋亚时,就跟随了他,服事他;还有许多别的与耶稣同上耶路撒冷来的妇女。

42 When it was already evening, since it was the day of preparation, the day before the sabbath,

到了傍晚,因为是预备日,就是安息日的前一天,

43 Joseph of Arimathea, 19 a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus.

来了一个阿黎玛特雅人若瑟,他是一位显贵的议员,也是期待天国的人。他大胆地进见比拉多,要求耶稣的遗体。

44 Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died.

比拉多惊异耶稣已经死了,遂叫百夫长来,问他耶稣是否已死。

45 And when he learned of it from the centurion, he gave the body to Joseph.

既从百夫长口中得知了实情,就把尸体赐给了若瑟。

46 Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb.

若瑟买了殓布,把耶稣卸下来,用殓布裹好,把他安放在岩石中凿成的坟墓里;然后把一块石头滚到坟墓门口。

47 Mary Magdalene and Mary the mother of Joses watched where he was laid.

那时,玛利亚玛达肋纳和若瑟的母亲玛利亚,留心观看安放耶稣的地方。

Footnotes(注解)

1 [1] Held a council: the verb here, poieo, can mean either "convene a council" or "take counsel." This reading is preferred to a variant "reached a decision" (cf Mark 3:6), which Mark 14:64 describes as having happened at the night trial; see the note on Matthew 27:1-2. Handed him over to Pilate: lacking authority to execute their sentence of condemnation (Mark 14:64), the Sanhedrin had recourse to Pilate to have Jesus tried and put to death (Mark 15:15); cf John 18:31.

2 [2] The king of the Jews: in the accounts of the evangelists a certain irony surrounds the use of this title as an accusation against Jesus (see the note on Mark 15:26). While Pilate uses this term (Mark 15:2, 9, 12), he is aware of the evil motivation of the chief priests who handed Jesus over for trial and condemnation (Mark 15:10; Luke 23:14-16, 20; Matthew 27:18, 24; John 18:38; 19:4, 6, 12).

3 [6-15] See the note on Matthew 27:15-26.

4 [7] Barabbas: see the note on Matthew 27:16-17.

5 [13] Crucify him: see the note on Matthew 27:22.

6 [15] See the note on Matthew 27:26.

7 [16] Praetorium: see the note on Matthew 27:27.

8 [21] They pressed into service . . . Simon, a Cyrenian: a condemned person was constrained to bear his own instrument of torture, at least the crossbeam. The precise naming of Simon and his sons is probably due to their being known among early Christian believers to whom Mark addressed his gospel. See also the notes on Matthew 27:32; Luke 23:26-32.

9 [24] See the notes on Matthew 27:35 and John 19:23-25a.

10 [25] It was nine o'clock in the morning: literally, "the third hour," thus between 9 a.m. and 12 noon. Cf Mark 15:33, 34, 42 for Mark's chronological sequence, which may reflect liturgical or catechetical considerations rather than the precise historical sequence of events; contrast the different chronologies in the other gospels, especially John 19:14.

11 [26] The inscription . . . the King of the Jews: the political reason for the death penalty falsely charged by the enemies of Jesus. See further the notes on Matthew 27:37 and John 19:19.

12 [28] This verse, "And the scripture was fulfilled that says, "And he was counted among the wicked,' " is omitted in the earliest and best manuscripts. It contains a citation from Isaiah 53:12 and was probably introduced from Luke 22:37.

13 [29] See the note on Matthew 27:39-40.

14 [34] An Aramaic rendering of Psalm 22:2. See also the note on Matthew 27:46.

15 [35] Elijah: a verbal link with Eloi (Mark 15:34). See the note on Mark 9:9-13; cf Malachi 3:23-24. See also the note on Matthew 27:47.

16 [38] See the note on Matthew 27:51-53.

17 [39] The closing portion of Mark's gospel returns to the theme of its beginning in the Gentile centurion's climactic declaration of belief that Jesus was the Son of God. It indicates the fulfillment of the good news announced in the prologue (Mark 1:1) and may be regarded as the firstfruit of the passion and death of Jesus.

18 [40-41] See the note on Matthew 27:55-56.

19 [43] Joseph of Arimathea: see the note on Matthew 27:57-61.


玛尔谷福音 Mark Chapter 16
Mark
Chapter 16

1 1 When the sabbath was over, Mary Magdalene, Mary, the mother of James, and Salome bought spices so that they might go and anoint him.

安息日一过,玛利亚玛达肋纳、雅各伯的母亲玛利亚和撒罗默买了香料,要去傅抹耶稣。

2 Very early when the sun had risen, on the first day of the week, they came to the tomb.

一周的第一天,大清早,她们来到坟墓那里;那时,太阳刚升起,

3 They were saying to one another, "Who will roll back the stone for us from the entrance to the tomb?"

她们彼此说:"谁给我们从坟墓门口滚开那块石头呢?"

4 When they looked up, they saw that the stone had been rolled back; it was very large.

但举目一望,看见那块很大的石头已经滚开了。

5 On entering the tomb they saw a young man sitting on the right side, clothed in a white robe, and they were utterly amazed.

她们进了坟墓,看见一个少年人,坐在右边,穿著白衣,就非常惊恐。

6 He said to them, "Do not be amazed! You seek Jesus of Nazareth, the crucified. He has been raised; he is not here. Behold the place where they laid him.

那少年人向她们说:"不要惊惶!你们寻找那被钉在十字架上的纳匝肋人耶稣,他已经复活了,不在这里了;请看安放过他的地方!

7 But go and tell his disciples and Peter,‘He is going before you to Galilee; there you will see him, as he told you.'"

但是你们去,告诉他的门徒和伯多禄说:他在你们以先往加里肋亚去,在那里你们要看见他,就如他所告诉你们的。"

8 Then they went out and fled from the tomb, seized with trembling and bewilderment. They said nothing to anyone, for they were afraid.

她们一出来,就从坟墓那里逃跑了,因为战慄栗和恐惧攫住了她们,她们什么也没有给人说,因为她们害怕。

9 ( 2 When he had risen, early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons.

一周的第一天,清早,耶稣复活后,首先显现给玛利亚玛达肋纳:耶稣曾从她身上逐出过七个魔鬼。

10 She went and told his companions who were mourning and weeping.

她去报告那些一向同耶稣在一起的人,那时,他们正在哀号哭涕。

11 When they heard that he was alive and had been seen by her, they did not believe.

他们听说耶稣活了,并显现于她,他们却不相信。

12 After this he appeared in another form to two of them walking along on their way to the country.

此后,他们中有两个人往乡下去;走路的时候,耶稣借了另一个形状显现给他们。

13 They returned and told the others; but they did not believe them either.

他们就去报告其余的人,但那些人对他们也不相信。

14 (But) later, as the eleven were at table, he appeared to them and rebuked them for their unbelief and hardness of heart because they had not believed those who saw him after he had been raised.

最后,当他们十一人坐席的时候,耶稣显现给他们,责斥他们的无信和心硬,因为他们不信那些在他由死者中复活后,见了他的人。

15 He said to them, "Go into the whole world and proclaim the gospel to every creature.

然后耶稣对他们说:“你们往普天下去,向一切受造物宣传福音,

16 Whoever believes and is baptized will be saved; whoever does not believe will be condemned.

信而受洗的必要得救;但不信的必被判罪。

17 These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages.

信的人必有这些奇迹随着他们:因我的名驱逐魔鬼说新语言,

18 They will pick up serpents (with their hands), and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover."

手拿毒蛇,甚或喝了什么致死的毒物,也决不受害;按手在病人身上,可使人痊愈。”

19 So then the Lord Jesus, after he spoke to them, was taken up into heaven and took his seat at the right hand of God.

主耶稣给他们说了这些话以后,就被接升天,坐在天主的右边。

20 But they went forth and preached everywhere, while the Lord worked with them and confirmed the word through accompanying signs.) 3

他们出去,到处宣讲,主与他们合作,并以奇迹相随,证实所传的道理。
Footnotes(注解)

1 [1-8] The purpose of this narrative is to show that the tomb is empty and that Jesus has been raised (Mark 16:6) and is going before you to Galilee (Mark 16:7) in fulfillment of Mark 14:28. The women find the tomb empty, and an angel stationed there announces to them what has happened. They are told to proclaim the news to Peter and the disciples in order to prepare them for a reunion with him. Mark's composition of the gospel ends at Mark 16:8 with the women telling no one, because they were afraid. This abrupt termination causes some to believe that the original ending of this gospel may have been lost. See the following note.

2 [9-20] This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Luke 24 and John 20. The Shorter Ending: Found after Mark 16:8 before the Longer Ending in four seventh-to-ninth-century Greek manuscripts as well as in one Old Latin version, where it appears alone without the Longer Ending. The Freer Logion: Found after v 14 in a fourth-fifth century manuscript preserved in the Freer Gallery of Art, Washington, DC, this ending was known to Jerome in the fourth century. It reads: "And they excused themselves, saying, "This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things dominated by the spirits [or, does not allow the unclean things dominated by the spirits to grasp the truth and power of God]. Therefore reveal your righteousness now.' They spoke to Christ. And Christ responded to them, "The limit of the years of Satan's power is completed, but other terrible things draw near. And for those who sinned I was handed over to death, that they might return to the truth and no longer sin, in order that they might inherit the spiritual and incorruptible heavenly glory of righteousness. But . . . .' "

3 [20] THE SHORTER ENDING - [And they reported all the instructions briefly to Peter's companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. Amen.]


路加福音 Luke Chapter 1
Luke
Chapter 1

1 1 Since many have undertaken to compile a narrative of the events that have been fulfilled among us,

德敖斐罗钧座:关于在我们中间所完成的事迹,已有许多人,

2 just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us,

依照那些自始亲眼见过,并为真道服役的人所传给我们的,

3 I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus,

着手编成了记述,我也从头仔细访查了一切,遂立意按着次第给你写出来,

4 so that you may realize the certainty of the teachings you have received.

为使你认清给你所讲授的道理,正确无误。

5 2 In the days of Herod, King of Judea, 3 there was a priest named Zechariah of the priestly division of Abijah; his wife was from the daughters of Aaron, and her name was Elizabeth.

在犹太王黑落德的时候,阿彼雅班中有一位司祭名叫匝加利亚,他的妻子是出于亚郎的后代,名叫依撒伯尔

6 Both were righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly.

二人在天主前是义人,都照上主的一切诫命和礼规行事,无可指摘。

7 But they had no child, 4 because Elizabeth was barren and both were advanced in years.

但是,他们没有孩子,因为依撒伯尔素不生育,两人又都上了年纪。

8 Once when he was serving as priest in his division's turn before God,

正逢匝加利亚轮着他的班次,在天主前尽司祭的职务时,

9 according to the practice of the priestly service, he was chosen by lot to enter the sanctuary of the Lord to burn incense.

按着司祭的常例,他抽中了签,得进上主的圣所献香。

10 Then, when the whole assembly of the people was praying outside at the hour of the incense offering,

献香的时候,众百姓都在外面祈祷。

11 the angel of the Lord appeared to him, standing at the right of the altar of incense.

有一位上主的天使站在香坛右边显现给他。

12 Zechariah was troubled by what he saw, and fear came upon him.

匝加利亚一见,惊惶失措,害怕起来;

13 But the angel said to him, "Do not be afraid, 5 Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John.

但天使向他说:“匝加利亚,不要害怕!因为你的祈祷已蒙应允,你的妻子依撒伯尔要给你生一个儿子,你要给他起名叫若翰。

14 And you will have joy and gladness, and many will rejoice at his birth,

你必要喜乐欢跃,许多人也要因他的诞生而喜乐,

15 for he will be great in the sight of (the) Lord. He will drink neither wine nor strong drink. 6 He will be filled with the holy Spirit even from his mother's womb,

因为他在上主面前将是伟大的,淡酒浓酒他都不喝,而且,他还在母胎中就要充满圣神;

16 and he will turn many of the children of Israel to the Lord their God.

他要使许多以色列子民转向上主,他们的天主;

17 He will go before him in the spirit and power of Elijah 7 to turn the hearts of fathers toward children and the disobedient to the understanding of the righteous, to prepare a people fit for the Lord."

他要以厄里亚的精神和能力,在他前面先行,使为父的心转向儿子,使悖逆者转向义人的心意,并为上主准备一个善良的百姓。”

18 Then Zechariah said to the angel, "How shall I know this? For I am an old man, and my wife is advanced in years."

匝加利亚遂向天使说:“我凭着什么能知道这事呢?因为我已经老了,我的妻子也上了年纪。”

19 And the angel said to him in reply, "I am Gabriel, 8 who stand before God. I was sent to speak to you and to announce to you this good news.

天使回答说:“我是站在天主面前的加俾额尔,奉命来向你说话,报给你这个喜讯。

20 But now you will be speechless and unable to talk 9 until the day these things take place, because you did not believe my words, which will be fulfilled at their proper time."

看,你必成为哑吧,不能说话,直到这些事成就的那一天,因为你没有相信我的话;但我的话届时必要应验。”

21 Meanwhile the people were waiting for Zechariah and were amazed that he stayed so long in the sanctuary.

百姓等候匝加利亚,都奇怪他滞留在圣所内。

22 But when he came out, he was unable to speak to them, and they realized that he had seen a vision in the sanctuary. He was gesturing to them but remained mute.

及至他出来后,竟不能与他们讲话,他们这才知道他在圣所中见了异象,他已成了哑吧,只给他们打手势。

23 Then, when his days of ministry were completed, he went home.

他供职的日期一满,就回了家。

24 After this time his wife Elizabeth conceived, and she went into seclusion for five months, saying,

几天以后,他的妻子依撒伯尔受了孕,自己躲藏了五个月,说:

25 "So has the Lord done for me at a time when he has seen fit to take away my disgrace before others."

“上主在眷顾的日子这样待了我,除去了我在人间的耻辱。”

26 10 In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth,

到了第六个月,天使加俾额尔奉天主差遣,往加里肋亚一座名叫纳匝肋的城去,

27 to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was Mary.

到一位童贞女那里,她已与达味家族中的一个名叫若瑟的男子订了婚,童贞女的名字叫玛利亚。

28 And coming to her, he said, "Hail, favored one! The Lord is with you."

天使进去向她说:“万福!充满恩宠者,上主与你同在!”【在女人中你是蒙祝福的。】

29 But she was greatly troubled at what was said and pondered what sort of greeting this might be.

她却因这话惊惶不安,便思虑这样的请安有什么意思。

30 Then the angel said to her, "Do not be afraid, Mary, for you have found favor with God.

天使对她说:“玛利亚,不要害怕,因为你在天主前获得了宠幸。

31 Behold, you will conceive in your womb and bear a son, and you shall name him Jesus.

看,你将怀孕生子,并要给他起名叫耶稣。

32 He will be great and will be called Son of the Most High, 11 and the Lord God will give him the throne of David his father,

他将是伟大的,并被称为至高者的儿子,上主天主要把他祖先达味的御座赐给他。

33 and he will rule over the house of Jacob forever, and of his kingdom there will be no end."

他要为王统治雅各伯家,直到永远;他的王权没有终结。”

34 But Mary said to the angel, "How can this be, since I have no relations with a man?" 12

玛利亚便向天使说:“这事怎能成就?因为我不认识男人。”

35 And the angel said to her in reply, "The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God.

天使答复她说:“圣神要临于你,至高者的能力要庇荫你,因此,那要诞生的圣者,将称为天主的儿子。

36 And behold, Elizabeth, your relative, has also conceived 13 a son in her old age, and this is the sixth month for her who was called barren;

且看,你的亲戚依撒伯尔,她虽在老年,却怀了男胎,本月已六个月了,她原是素称不生育的

37 for nothing will be impossible for God."

因为在天主前没有不能的事。”

38 Mary said, "Behold, I am the handmaid of the Lord. May it be done to me according to your word." Then the angel departed from her.

玛利亚说:“看,上主的婢女,愿照你的话成就于我吧!”天使便离开她去了。

39 During those days Mary set out and traveled to the hill country in haste to a town of Judah,

玛利亚就在那几日起身,急速往山区去,到了犹大的一座城。

40 where she entered the house of Zechariah and greeted Elizabeth.

她进了匝加利亚的家,就给依撒伯尔请安。

41 When Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth, filled with the holy Spirit,

依撒伯尔一听到玛利亚请安,胎儿就在她的腹中欢跃。依撒伯尔遂充满了圣神,

42 cried out in a loud voice and said, "Most blessed are you among women, and blessed is the fruit of your womb.

大声呼喊说:“在女人中你是蒙祝福的,你的胎儿也是蒙祝福的。

43 And how does this happen to me, that the mother of my Lord 14 should come to me?

吾主的母亲驾临我这里,这是我那里得来的呢?

44 For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.

看,你请安的声音一入我耳,胎儿就在我腹中欢喜踊跃。

45 Blessed are you who believed 15 that what was spoken to you by the Lord would be fulfilled."

那信了由上主传于她的话必要完成的,是有福的。”

46 And Mary said: 16 "My soul proclaims the greatness of the Lord;

玛利亚遂说:“我的灵魂颂扬上主,

47 my spirit rejoices in God my savior.

我的心神欢跃于天主,我的救主,

48  For he has looked upon his handmaid's lowliness; behold, from now on will all ages call me blessed.

因为他垂顾了他婢女的卑微,今后万世万代都要称我有福;

49 The Mighty One has done great things for me, and holy is his name.

因全能者在我身上行了大事,他的名字是圣的,

50 His mercy is from age to age to those who fear him.

他的仁慈世世代代于无穷世,赐于敬畏他的人。

51 He has shown might with his arm, dispersed the arrogant of mind and heart.

他伸出了手臂施展大能,驱散那些心高气傲的人。

52 He has thrown down the rulers from their thrones but lifted up the lowly.

他从高座上推下权势者,却举扬了卑微贫困的人。

53 The hungry he has filled with good things; the rich he has sent away empty.

他曾使饥饿者饱飨美物,反使那富有者空手而去。

54 He has helped Israel his servant, remembering his mercy,

他曾回忆起自己的仁慈,扶助了他的仆人以色列,

55 according to his promise to our fathers, to Abraham and to his descendants forever."

正如他向我们的祖先所说过的恩许,施恩于亚巴郎和他的子孙,直到永远。”

56 Mary remained with her about three months and then returned to her home.

玛利亚同依撒伯尔住了三个月左右,就回本家去了。

57 17 When the time arrived for Elizabeth to have her child she gave birth to a son.

依撒伯尔满了产期,就生了一个儿子。

58 Her neighbors and relatives heard that the Lord had shown his great mercy toward her, and they rejoiced with her.

她的邻居和亲戚听说上主向她大施仁慈,都和她一同欢乐。

59 18 When they came on the eighth day to circumcise the child, they were going to call him Zechariah after his father,

到了第八天,人们来给这孩子行割损礼,并愿意照他父亲的名字叫他匝加利亚。

60 but his mother said in reply, "No. He will be called John."

他的母亲说:“不,要叫他若翰。”

61 But they answered her, "There is no one among your relatives who has this name."

他们就向她说:“在你亲族中没有叫这个名字的。”

62 So they made signs, asking his father what he wished him to be called.

他们便给他的父亲打手势,看他愿意叫他什么。

63 He asked for a tablet and wrote, "John is his name," and all were amazed.

他要了一块小板,写道:“若翰是他的名字。”众人都惊讶起来。

64 Immediately his mouth was opened, his tongue freed, and he spoke blessing God.

匝加利亚的口和舌头立时开了,遂开口赞美天主。

65 Then fear came upon all their neighbors, and all these matters were discussed throughout the hill country of Judea.

于是,所有的邻居都满怀怕情;这一切事就传遍了全犹大山区,

66 All who heard these things took them to heart, saying, "What, then, will this child be?" For surely the hand of the Lord was with him.

凡听见的人都将这事存在心中,说:“这孩子将成为什么人物啊?”因为上主的手与他同在。

67 Then Zechariah his father, filled with the holy Spirit, prophesied, saying:

他的父亲匝加利亚充满了圣神,遂预言说:

68 19 "Blessed be the Lord, the God of Israel, for he has visited and brought redemption to his people.

“上主,以色列的天主应受赞美,因他眷顾救赎了自己的民族,

69 20 He has raised up a horn for our salvation within the house of David his servant,

并在自己的仆人达味家中,为我们兴起了大能的救主,

70 even as he promised through the mouth of his holy prophets from of old:

正如他借历代诸圣先知的口所说过的,

71 salvation from our enemies and from the hand of all who hate us,

拯救我们脱离敌人和仇恨我们者的手。

72 to show mercy to our fathers and to be mindful of his holy covenant

他向我们的祖先施行仁慈,记忆起他自己的神圣盟约,

73 and of the oath he swore to Abraham our father, and to grant us that,

就是他向我们的祖宗亚巴郎所宣述的誓词,

74 rescued from the hand of enemies, without fear we might worship him

恩赐我们从敌人手中被救出以后,无恐无惧,

75 in holiness and righteousness before him all our days.

一生一世在他的面前,以圣善和正义事奉他。

76 And you, child, will be called prophet of the Most High, for you will go before the Lord 21 to prepare his ways,

至于你,小孩,你要称为至高者的先知,因你要走在上主前面,为他预备道路,

77 to give his people knowledge of salvation through the forgiveness of their sins,

为使他的百姓认识救恩,以获得他们罪恶的宽宥:

78 because of the tender mercy of our God by which the daybreak from on high 22 will visit us

这是出于我们天主的慈怀,使旭日由高天向我们照耀,

79 to shine on those who sit in darkness and death's shadow, to guide our feet into the path of peace."

为光照那坐在黑暗和死影中的人,并引我们的脚步,走向和平的道路。”

80 The child grew and became strong in spirit, and he was in the desert until the day of his manifestation to Israel.

这小孩渐渐长大,心神坚强。他住在荒野中,直到他在以色列人前出现的日期。

Footnotes(注解)

1 [1-4] The Gospel according to Luke is the only one of the synoptic gospels to begin with a literary prologue. Making use of a formal, literary construction and vocabulary, the author writes the prologue in imitation of Hellenistic Greek writers and, in so doing, relates his story about Jesus to contemporaneous Greek and Roman literature. Luke is not only interested in the words and deeds of Jesus, but also in the larger context of the birth, ministry, death, and resurrection of Jesus as the fulfillment of the promises of God in the Old Testament. As a second-or third-generation Christian, Luke acknowledges his debt to earlier eyewitnesses and ministers of the word, but claims that his contribution to this developing tradition is a complete and accurate account, told in an orderly anner, and intended to provide Theophilus ("friend of God," literally) and other readers with certainty about earlier teachings they have received.

2 [1:5-2:52] Like the Gospel according to Matthew, this gospel opens with an infancy narrative, a collection of stories about the birth and childhood of Jesus. The narrative uses early Christian traditions about the birth of Jesus, traditions about the birth and circumcision of John the Baptist, and canticles such as the Magnificat (Luke 1:46-55) and Benedictus (Luke 1:67-79), composed of phrases drawn from the Greek Old Testament. It is largely, however, the composition of Luke who writes in imitation of Old Testament birth stories, combining historical and legendary details, literary ornamentation and interpretation of scripture, to answer in advance the question, "Who is Jesus Christ?" The focus of the narrative, therefore, is primarily christological. In this section Luke announces many of the themes that will become prominent in the rest of the gospel: the centrality of Jerusalem and the temple, the journey motif, the universality of salvation, joy and peace, concern for the lowly, the importance of women, the presentation of Jesus as savior, Spirit-guided revelation and prophecy, and the fulfillment of Old Testament promises. The account presents parallel scenes (diptychs) of angelic announcements of the birth of John the Baptist and of Jesus, and of the birth, circumcision, and presentation of John and Jesus. In this parallelism, the ascendency of Jesus over John is stressed: John is prophet of the Most High (Luke 1:76); Jesus is Son of the Most High (Luke 1:32). John is great in the sight of the Lord (Luke 1:15); Jesus will be Great (a LXX attribute, used absolutely, of God) (Luke 1:32). John will go before the Lord (Luke 1:16-17); Jesus will be Lord (Luke 1:43; 2:11).

3 [5] In the days of Herod, King of Judea: Luke relates the story of salvation history to events in contemporary world history. Here and in Luke 3:1-2 he connects his narrative with events in Palestinian history; in Luke 2:1-2 and Luke 3:1 he casts the Jesus story in the light of events of Roman history. Herod the Great, the son of the Idumean Antipater, was declared "King of Judea" by the Roman Senate in 40 B.C., but became the undisputed ruler of Palestine only in 37 B.C. He continued as king until his death in 4 B.C. Priestly division of Abijah: a reference to the eighth of the twenty-four divisions of priests who, for a week at a time, twice a year, served in the Jerusalem temple.

4 [7] They had no child: though childlessness was looked upon in contemporaneous Judaism as a curse or punishment for sin, it is intended here to present Elizabeth in a situation similar to that of some of the great mothers of important Old Testament figures: Sarah (Genesis 15:3; 16:1); Rebekah (Genesis 25:21); Rachel (Genesis 29:31; 30:1); the mother of Samson and wife of Manoah (Judges 13:2-3); Hannah (1 Sam 1:2).

5 [13] Do not be afraid: a stereotyped Old Testament phrase spoken to reassure the recipient of a heavenly vision (Genesis 15:1; Joshua 1:9; Daniel 10:12, 19 and elsewhere in Luke 1:30; 2:10). You shall name him John: the name means "Yahweh has shown favor," an indication of John's role in salvation history.

6 [15] He will drink neither wine nor strong drink: like Samson (Judges 13:4-5) and Samuel (1 Sam 1:11 LXX and 4QSama), John is to be consecrated by Nazirite vow and set apart for the Lord's service.

7 [17] He will go before him in the spirit and power of Elijah: John is to be the messenger sent before Yahweh, as described in Malachi 3:1-2. He is cast, moreover, in the role of the Old Testament fiery reformer, the prophet Elijah, who according to Malachi 3:23 (4 :5) is sent before "the great and terrible day of the Lord comes."

8 [19] I am Gabriel: "the angel of the Lord" is identified as Gabriel, the angel who in Daniel 9:20-25 announces the seventy weeks of years and the coming of an anointed one, a prince. By alluding to Old Testament themes in Luke 1:17, 19 such as the coming of the day of the Lord and the dawning of the messianic era, Luke is presenting his interpretation of the significance of the births of John and Jesus.

9 [20] You will be speechless and unable to talk: Zechariah's becoming mute is the sign given in response to his question in v 18. When Mary asks a similar question in Luke 1:34, unlike Zechariah who was punished for his doubt, she, in spite of her doubt, is praised and reassured(Luke 1:35-37).

10 [26-38] The announcement to Mary of the birth of Jesus is parallel to the announcement to Zechariah of the birth of John. In both the angel Gabriel appears to the parent who is troubled by the vision (Luke 1:11-12, 26-29) and then told by the angel not to fear (Luke 1:13, 30). After the announcement is made (Luke 1:14-17, 31-33) the parent objects (Luke 1:18, 34) and a sign is given to confirm the announcement (Luke 1:20, 36). The particular focus of the announcement of the birth of Jesus is on his identity as Son of David (Luke 1:32-33) and Son of God (Luke 1:32, 35).

11 [32] Son of the Most High: cf Luke 1:76 where John is described as "prophet of the Most High." "Most High" is a title for God commonly used by Luke (Luke 1:35, 76; 6:35; 8:28; Acts 7:48; 16:17).

12 [34] Mary's questioning response is a denial of sexual relations and is used by Luke to lead to the angel's declaration about the Spirit's role in the conception of this child (Luke 1:35). According to Luke, the virginal conception of Jesus takes place through the holy Spirit, the power of God, and therefore Jesus has a unique relationship to Yahweh: he is Son of God.

13 [36-37] The sign given to Mary in confirmation of the angel's announcement to her is the pregnancy of her aged relative Elizabeth. If a woman past the childbearing age could become pregnant, why, the angel implies, should there be doubt about Mary's pregnancy, for nothing will be impossible for God.

14 [43] Even before his birth, Jesus is identified in Luke as the Lord.

15 [45] Blessed are you who believed: Luke portrays Mary as a believer whose faith stands in contrast to the disbelief of Zechariah (Luke 1:20). Mary's role as believer in the infancy narrative should be seen in connection with the explicit mention of her presence among "those who believed" after the resurrection at the beginning of the Acts of the Apostles (Acts 1:14).

16 [46-55] Although Mary is praised for being the mother of the Lord and because of her belief, she reacts as the servant in a psalm of praise, the Magnificat. Because there is no specific connection of the canticle to the context of Mary's pregnancy and her visit to Elizabeth, the Magnificat (with the possible exception of v 48) may have been a Jewish Christian hymn that Luke found appropriate at this point in his story. Even if not composed by Luke, it fits in well with themes found elsewhere in Luke: joy and exultation in the Lord; the lowly being singled out for God's favor; the reversal of human fortunes; th, e fulfillment of Old Testament promises. The loose connection between the hymn and the context is further seen in the fact that a few Old Latin manuscripts identify the speaker of the hymn as Elizabeth, even though the overwhelming textual evidence makes Mary the speaker.

17 [57-66] The birth and circumcision of John above all emphasize John's incorporation into the people of Israel by the sign of the covenant (Genesis 17:1-12). The narrative of John's circumcision also prepares the way for the subsequent description of the circumcision of Jesus in Luke 2:21. At the beginning of his two-volume work Luke shows those who play crucial roles in the inauguration of Christianity to be wholly a part of the people of Israel. At the end of the Acts of the Apostles (Acts 21:20; 22:3; 23:6-9; 24:14-16; 26:2-8, 22-23) he will argue that Christianity is the direct descendant of Pharisaic Judaism.

18 [59] The practice of Palestinian Judaism at this time was to name the child at birth; moreover, though naming a male child after the father is not completely unknown, the usual practice was to name the child after the grandfather (see Luke 1:61). The naming of the child John and Zechariah's recovery from his loss of speech should be understood as fulfilling the angel's announcement to Zechariah in Luke 1:13, 20.

19 [68-79] Like the canticle of Mary (Luke 1:46-55) the canticle of Zechariah is only loosely connected with its context. Apart from Luke 1:76-77, the hymn in speaking of a horn for our salvation (Luke 1:69) and the daybreak from on high (Luke 1:78) applies more closely to Jesus and his work than to John. Again like Mary's canticle, it is largely composed of phrases taken from the Greek Old Testament and may have been a Jewish Christian hymn of praise that Luke adapted to fit the present context by inserting Luke 1:76-77 to give Zechariah's reply to the question asked in Luke 1:66.

20 [69] A horn for our salvation: the horn is a common Old Testament figure for strength (Psalm 18:3; 75:5-6; 89:18; 112:9; 148:14). This description is applied to God in Psalm 18:2 and is here transferred to Jesus. The connection of the phrase with the house of David gives the title messianic overtones and may indicate an allusion to a phrase in Hannah's song of praise (1 Sam 2:10), "the horn of his anointed."

21 [76] You will go before the Lord: here the Lord is most likely a reference to Jesus (contrast Luke 1:15-17 where Yahweh is meant) and John is presented as the precursor of Jesus.

22 [78] The daybreak from on high: three times in the LXX (Jeremiah 23:5; Zechariah 3:8; 6:12), the Greek word used here for daybreak translates the Hebrew word for "scion, branch," an Old Testament messianic title.


路加福音 Luke Chapter 2
Luke
Chapter 2

11 In those days a decree went out from Caesar Augustus 2 that the whole world should be enrolled.

那时,凯撒奥古斯都出了一道上谕,叫天下的人都要登记:

2 This was the first enrollment, when Quirinius was governor of Syria.

这是在季黎诺作叙利亚总督时,初次行的登记。

3 So all went to be enrolled, each to his own town.

于是,众人各去本城登记。

4 And Joseph too went up from Galilee from the town of Nazareth to Judea, to the city of David that is called Bethlehem, because he was of the house and family of David,

若瑟因为是达味家族的人,也从加里肋亚纳匝肋城,上犹大名叫白冷的达味城去,

5 to be enrolled with Mary, his betrothed, who was with child.

好同自己已怀孕的聘妻玛利亚去登记。

6 While they were there, the time came for her to have her child,

他们在那里的时候,她分娩的日期满了,

7 and she gave birth to her firstborn son. 3 She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.

便生了她的头胎男儿,用襁褓裹起,放在马槽里,因为在客栈中为他们没有地方。

8 4 Now there were shepherds in that region living in the fields and keeping the night watch over their flock.

在那地区有些牧人露宿,守夜看守羊群。

9 The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear.

有上主的一个天使站在他们身边,上主的光耀环照着他们,他们便非常害怕。

10 The angel said to them, "Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people.

天使向他们说:"不要害怕!看,我给你们报告一个为全民族的大喜讯:

11 5 For today in the city of David a savior has been born for you who is Messiah and Lord.

今天在达味城中,为你们诞生了一位救世者,他是主默西亚。

12 And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger."

这是给你们的记号:你们将要看见一个婴儿,裹着襁褓,躺在马槽里。"

13 And suddenly there was a multitude of the heavenly host with the angel, praising God and saying:

忽有一大队天军,同那天使一起赞颂天主说:

14 6 "Glory to God in the highest and on earth peace to those on whom his favor rests."

"天主受享光荣于高天,主爱的人在世享平安。"

15 When the angels went away from them to heaven, the shepherds said to one another, "Let us go, then, to Bethlehem to see this thing that has taken place, which the Lord has made known to us."

众天使离开他们往天上去了以后,牧人们就彼此说:"我们且往白冷去,看看上主报告给我们所发生的事。"

16 So they went in haste and found Mary and Joseph, and the infant lying in the manger.

他们急忙去了,找到了玛利亚和若瑟,并那躺在马槽中的婴儿。

17 When they saw this, they made known the message that had been told them about this child.

他们看见以后,就把天使对他们论这小孩所说的事,传扬开了,

18 All who heard it were amazed by what had been told them by the shepherds.

凡听见的人都惊讶牧人向他们所说的事。

19 And Mary kept all these things, reflecting on them in her heart.

玛利亚却把这一切事默存在自己心中,反复思想。

20 Then the shepherds returned, glorifying and praising God for all they had heard and seen, just as it had been told to them.

牧人们为了他们所听见和看见的一切,正如天使向他们说的一样,就光荣赞美天主回去了。

21 When eight days were completed for his circumcision, 7 he was named Jesus, the name given him by the angel before he was conceived in the womb.

满了八天,孩子应受割损,遂给他起名叫耶稣,这是他降孕母胎前,由天使所起的。

22 8 When the days were completed for their purification 9 according to the law of Moses, they took him up to Jerusalem to present him to the Lord,

按梅瑟的法律,一满了他们取洁的日期,他们便带孩子上耶路撒冷去献给上主,

23 just as it is written in the law of the Lord, "Every male that opens the womb shall be consecrated to the Lord,"

就如上主的法律上所记载的:‘凡开胎首生的男性,应祝圣于上主。’

24 and to offer the sacrifice of "a pair of turtledoves or two young pigeons," in accordance with the dictate in the law of the Lord.

并该照上主法律上所吩咐的,献上祭物:一对斑鸠或两只雏鸽。

25 Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, 10 and the holy Spirit was upon him.

那时,在耶路撒冷有一个人,名叫西默盎。这人正义虔诚,期待着以色列的安慰,而且圣神也在他身上。

26 It had been revealed to him by the holy Spirit that he should not see death before he had seen the Messiah of the Lord.

他曾蒙圣神启示:自己在未看见上主的受傅者以前,决见不到死亡。

27 He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him,

他因圣神的感动,进了圣殿;那时,抱着婴孩耶稣的父母正进来,要按着法律的惯例为他行礼。

28 he took him into his arms and blessed God, saying:

西默盎就双臂接过他来,赞美天主说:

29 "Now, Master, you may let your servant go in peace, according to your word,

"主啊!现在可照你的话,放你的仆人平安去了!

30 for my eyes have seen your salvation,

因为我亲眼看见了你的救援,

31 which you prepared in sight of all the peoples,

即你在万民之前早准备好的:

32 a light for revelation to the Gentiles, and glory for your people Israel."

为作启示异邦的光明,你百姓以色列的荣耀。”

33 The child's father and mother were amazed at what was said about him;

他的父亲和母亲就惊异他关于耶稣所说的这些话。

34 and Simeon blessed them and said to Mary his mother, "Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted

西默盎祝福了他们,又向他的母亲玛利亚说:“看,这孩子已被立定,为使以色列中许多人跌倒和复起,并成为反对的记号──

35 (and you yourself a sword will pierce) 11 so that the thoughts of many hearts may be revealed."

至于你,要有一把利剑刺透你的心灵──为叫许多人心中的思念显露出来。”

36 There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage,

又有一位女先知亚纳,是阿协尔支派法奴耳的女儿,已上了年纪。她出阁后,与丈夫同居了七年,

37 and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer.

以后就守寡,直到八十四岁。她斋戒祈祷,昼夜事奉天主,总不离开圣殿。

38 And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.

正在那时刻,她也前来称谢天主,并向一切希望耶路撒冷得救赎的人,讲论这孩子。

39 When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth.

他们按着上主的法律,行完了一切,便返回了加里肋亚,他们的本城纳匝肋。

40 The child grew and became strong, filled with wisdom; and the favor of God was upon him.

孩子渐渐长大而强壮,充满智慧,天主的恩宠常在他身上。

41 12 Each year his parents went to Jerusalem for the feast of Passover,

他的父母每年逾越节往耶路撒冷去。

42 and when he was twelve years old, they went up according to festival custom.

他到了十二岁时,他们又照节日的惯例上去了。

43 After they had completed its days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it.

过完了节日,他们回去的时候,孩童耶稣却留在耶路撒冷,他的父母并未发觉。

44 Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances,

他们只以为他在同行的人中间,遂走了一天的路程;以后就在亲戚和相识的人中寻找他。

45 but not finding him, they returned to Jerusalem to look for him.

既找不着,便折回耶路撒冷找他。

46 After three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions,

过了三天,才在圣殿里找到了他。他正坐在经师中,聆听他们,也询问他们。

47 and all who heard him were astounded at his understanding and his answers.

凡听见他的人,对他的智慧和对答,都惊奇不止。

48 When his parents saw him, they were astonished, and his mother said to him, "Son, why have you done this to us? Your father and I have been looking for you with great anxiety."

他们一看见他,便大为惊异,他的母亲就向他说:“孩子,为什么你这样对待我们?看,你的父亲和我,一直痛苦的找你。”

49 And he said to them, "Why were you looking for me? Did you not know that I must be in my Father's house?" 13

耶稣对他们说:“你们为什么找我?你们不知道我必须在我父亲那里吗?”

50 But they did not understand what he said to them.

但是,他们不明白他对他们所说的话。

51 He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart.

他就同他们下去,来到纳匝肋,属他们管辖。他的母亲把这一切默存在心中。

52 And Jesus advanced (in) wisdom and age and favor before God and man.

耶稣在智慧和身量上,并在天主和人前的恩爱上,渐渐地增长。

Footnotes(注解)

1 [1-2] Although universal registrations of Roman citizens are attested in 28 B.C., 8 B.C., and A.D. 14 and enrollments in individual provinces of those who are not Roman citizens are also attested, such a universal census of the Roman world under Caesar Augustus is unknown outside the New Testament. Moreover, there are notorious historical problems connected with Luke's dating the census when Quirinius was governor of Syria, and the various attempts to resolve the difficulties have proved unsuccessful. P. Sulpicius Quirinius became legate of the province of Syria in A.D. 6-7 when Judea was annexed to the province of Syria. At that time, a provincial census of Judea was taken up. If Quirinius had been legate of Syria previously, it would have to have been before 10 B.C. because the various legates of Syria from 10 B.C. to 4 B.C. (the death of Herod) are known, and such a dating for an earlier census under Quirinius would create additional problems for dating the beginning of Jesus' ministry (Luke 3:1, 23). A previous legateship after 4 B.C. (and before A.D. 6) would not fit with the dating of Jesus' birth in the days of Herod (Luke 1:5; Matthew 2:1). Luke may simply be combining Jesus' birth in Bethlehem with his vague recollection of a census under Quirinius (see also Acts 5:37) to underline the significance of this birth for the whole Roman world: through this child born in Bethlehem peace and salvation come to the empire.

2 [1] Caesar Augustus: the reign of the Roman emperor Caesar Augustus is usually dated from 27 B.C. to his death in A.D. 14. According to Greek inscriptions, Augustus was regarded in the Roman Empire as "savior" and "god," and he was credited with establishing a time of peace, the pax Augusta, throughout the Roman world during his long reign. It is not by chance that Luke relates the birth of Jesus to the time of Caesar Augustus: the real savior (Luke 2:11) and peace-bearer (Luke 2:14; see also Luke 19:38) is the child born in Bethlehem. The great emperor is simply God's agent (like the Persian king Cyrus in Isaiah 44:28-45:1) who provides the occasion for God's purposes to be accomplished. The whole world: that is, the whole Roman world: Rome, Italy, and the Roman provinces.

3 [7] Firstborn son: the description of Jesus as firstborn son does not necessarily mean that Mary had other sons. It is a legal description indicating that Jesus possessed the rights and privileges of the firstborn son (Genesis 27; Exodus 13:2; Numbers 3:12-13; 18:15-16; Deut 21:15-17). See the notes on Matthew 1:25; Mark 6:3. Wrapped him in swaddling clothes: there may be an allusion here to the birth of another descendant of David, his son Solomon, who though a great king was wrapped in swaddling clothes like any other infant (Wisdom 7:4-6). Laid him in a manger: a feeding trough for animals. A possible allusion to Isaiah 1:3 LXX.

4 [8-20] The announcement of Jesus' birth to the shepherds is in keeping with Luke's theme that the lowly are singled out as the recipients of God's favors and blessings (see also Luke 1:48, 52).

5 [11] The basic message of the infancy narrative is contained in the angel's announcement: this child is savior, Messiah, and Lord. Luke is the only synoptic gospel writer to use the title savior for Jesus (Luke 2:11; Acts 5:31; 13:23; see also Luke 1:69; 19:9; Acts 4:12). As savior, Jesus is looked upon by Luke as the one who rescues humanity from sin and delivers humanity from the condition of alienation from God. The title christos, "Christ," is the Greek equivalent of the Hebrew masiah, "Messiah," , "anointed, one." Among certain groups in first-century Palestinian Judaism, the title was applied to an expected royal leader from the line of David who would restore the kingdom to Israel (see Acts 1:6). The political overtones of the title are played down in Luke and instead the Messiah of the Lord (Luke 2:26) or the Lord's anointed is the one who now brings salvation to all humanity, Jew and Gentile (Luke 2:29-32). Lord is the most frequently used title for Jesus in Luke and Acts. In the New Testament it is also applied to Yahweh, as it is in the Old Testament. When used of Jesus it points to his transcendence and dominion over humanity.

6 [14] On earth peace to those on whom his favor rests: the peace that results from the Christ event is for those whom God has favored with his grace. This reading is found in the oldest representatives of the Western and Alexandrian text traditions and is the preferred one; the Byzantine text tradition, on the other hand, reads: "on earth peace, good will toward men." The peace of which Luke's gospel speaks (Luke 2:14; 7:50; 8:48; 10:5-6; 19:38, 42; 24:36) is more than the absence of war of the pax Augusta; it also includes the security and well-being characteristic of peace in the Old Testament.

7 [21] Just as John before him had been incorporated into the people of Israel through his circumcision, so too this child (see the note on Luke 1:57-66).

8 [22-40] The presentation of Jesus in the temple depicts the parents of Jesus as devout Jews, faithful observers of the law of the Lord (Luke 2:23-24, 39), i.e., the law of Moses. In this respect, they are described in a fashion similar to the parents of John (Luke 1:6) and Simeon (Luke 2:25) and Anna (Luke 2:36-37).

9 [2] Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read "his purification," understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either "his" or "her." According to the Mosaic law (Lev 12:2-8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here. They took him up to Jerusalem to present him to the Lord: as the firstborn son (Luke 2:7) Jesus was consecrated to the Lord as the law required (Exodus 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sam 1:24-28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Numbers 3:47-48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement Luke is silent.

10 [25] Awaiting the consolation of Israel: Simeon here and later Anna who speak about the child to all who were awaiting the redemption of Jerusalem represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God's rule in Israel. The birth of Jesus brings these hopes to fulfillment.

11 [35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as "hearing the word of God and observing it" (Luke 11:27-28 and Luke 8:20-21).

12 [41-52] This story's concern with an incident from Jesus' youth is unique in the canonical gospel tradition. It presents Jesus in the role of the faithful Jewish boy, raised in the traditions of Israel, and fulfilling all that the law requires. With this episode, the infancy narrative ends just as it began, in the setting of the Jerusalem temple.

13 [49] I must be in my Father's house: this phrase can also be translated, "I must be about my Father's work." In either translation, Jesus refers to God as his Father. His divine sonship, and his obedience to his heavenly Father's will, take precedence over his ties to his family.





路加福音 Luke Chapter 3
Luke
Chapter 3

1 1 2 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene,

凯撒提庇留执政第十五年,般雀比拉多作犹太总督,黑落德作加里肋亚分封侯,他的兄弟斐理伯作依突勒雅和特辣曷尼地方的分封侯,吕撒尼雅作阿彼肋乃分封侯,

2 during the high priesthood of Annas and Caiaphas, 3 the word of God came to John the son of Zechariah in the desert.

亚纳斯和盖法作大司祭时,在荒野中有天主的话,传给匝加利亚的儿子若翰。

3 4 He went throughout (the) whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins,

他遂来走遍约旦河一带地方,宣讲悔改的洗礼,为得罪之赦。

4 5 as it is written in the book of the words of the prophet Isaiah: "A voice of one crying out in the desert: 'Prepare the way of the Lord, make straight his paths.

正如依撒意亚先知预言书上记载的:‘在荒野中有呼号者的声音:你们当预备上主的道路,修直他的途径!

5 Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth,

一切深谷要填满,一切山岳丘陵要铲平,弯曲的要修直,崎岖的要开成坦途!

6 and all flesh shall see the salvation of God.'"

凡有血肉的,都要看见天主的救援。’

7 He said to the crowds who came out to be baptized by him, "You brood of vipers! Who warned you to flee from the coming wrath?

于是,他对那些前来要受他洗礼的群众说:"毒蛇的种类!谁指教你们逃避那就要来的忿怒?

8 Produce good fruits as evidence of your repentance; and do not begin to say to yourselves,‘We have Abraham as our father,' for I tell you, God can raise up children to Abraham from these stones.

那么,结与悔改相称的果实吧!你们心里不要以为:我们有亚巴郎为父。我给你们说:天主能从这些石头中给亚巴郎兴起子孙来。

9 Even now the ax lies at the root of the trees. Therefore every tree that does not produce good fruit will be cut down and thrown into the fire."

斧子已放到树根上了;凡不结好果子的树,必被砍倒,投入火中。"

10 And the crowds asked him, "What then should we do?"

群众向他说:"那么,我们该作什么呢?

11 He said to them in reply, "Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise."

他答复他们说:"有两件内衣的,要分给那没有的;有食物的,也应照样做。"

12 Even tax collectors came to be baptized and they said to him, "Teacher, what should we do?"

税吏也来受洗,并问他说:"师傅,我们该作什么呢?"

13 He answered them, "Stop collecting more than what is prescribed."

他向他们说:"除给你们规定的外,不要多征收!"

14 Soldiers also asked him, "And what is it that we should do?" He told them, "Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages."

军人也问说:"我们该作什么呢?"他向他们说:"不要勒索人,也不要敲诈;对你们的粮饷应该知足!"

15 Now the people were filled with expectation, and all were asking in their hearts whether John might be the Messiah.

那时,百姓都在期待(默西亚),为此,人人心中推想:或许若翰就是默西亚。

16 6 John answered them all, saying, "I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the holy Spirit and fire.

若翰便向众人说道:"我固然以水洗你们,但是比我强的一位要来,就是解他的鞋带,我也不配。他要以圣神和火洗你们。

17 His winnowing fan 7 is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire."

木锨已放在他手中,他要扬净自己的禾场,把麦粒收在仓内;至于糠秕,却要用不灭的火焚烧。"

18 Exhorting them in many other ways, he preached good news to the people.

他还讲了许多别的劝言,给百姓传报喜讯。

19 8 Now Herod the tetrarch, who had been censured by him because of Herodias, his brother's wife, and because of all the evil deeds Herod had committed,

分封侯黑落德却为了自己兄弟的妻子黑落狄雅,并为了黑落德本人所作的一切恶事,受了若翰的指谪,

20 added still another to these by (also) putting John in prison.

又在一切的恶事上加了这一件:即把若翰囚在监中。

21 9 10 After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened

众百姓受洗后,耶稣也受了洗;当他祈祷时,天开了;

22 11 and the holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, "You are my beloved Son; with you I am well pleased."

圣神借着一个形像,如同鸽子,降在他上边;并有声音从天上说:"你是我的爱子,我因你喜悦。"

23 12 When Jesus began his ministry he was about thirty years of age. He was the son, as was thought, of Joseph, the son of Heli,

耶稣开始传教的时候,大约三十岁,人都以他为若瑟的儿子:若瑟是赫里的儿子,赫里是玛塔特的儿子,

24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

玛塔特是肋未的儿子,肋未是默尔希的儿子,默尔希是雅乃的儿子,雅乃是约色夫的儿子,

25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

约色夫是玛塔提雅的儿子,玛塔提雅是阿摩斯的儿子,阿摩斯是纳洪的儿子,纳洪是厄斯里的儿子,厄斯里是纳革的儿子,

26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,

纳革是玛哈特的儿子,玛哈特是玛塔提雅的儿子,玛塔提雅是史米的儿子,史米是约色黑的儿子,约色黑是约达的儿子,

27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

约达是约哈南的儿子,约哈南是肋撒的儿子,肋撒是则鲁巴贝耳的儿子,则鲁巴贝耳是沙耳提耳的儿子,沙耳提耳是乃黎的儿子,

28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er,

乃黎是默耳希的儿子,默耳希是阿狄的儿子,阿狄是科散的儿子,科散是厄耳玛丹的儿子,厄耳玛丹是厄尔的儿子,

29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

厄尔是耶苏的儿子,耶苏是厄里厄则尔的儿子,厄里厄则尔是约楞的儿子,约楞是玛塔特的儿子,玛塔特是肋未的儿子,

30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim,

肋未是西默盎的儿子,西默盎是犹达的儿子,犹达是约色夫的儿子,约色夫是约南的儿子,约南是厄耳雅金的儿子,

31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 13

厄耳雅金是默肋阿的儿子,默肋阿是门纳的儿子,门纳是玛塔塔的儿子,玛塔塔是纳堂的儿子,纳堂是达味的儿子,

32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon,

达味是叶瑟的儿子,叶瑟是敖贝得的儿子,敖贝得是波阿次的儿子,波阿次是撒拉的儿子,撒拉是纳赫雄的儿子,

33 the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah,

纳赫雄是阿米纳达布的儿子,阿米纳达布是阿得明的儿子,阿得明是阿尔乃的儿子,是阿尔乃是赫兹龙的儿子,赫兹龙是培勒兹的儿子,培勒兹是犹大的儿子,

34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

犹大是雅各伯的儿子,雅各伯是依撒格的儿子,依撒格是亚巴郎的儿子,亚巴郎是特辣黑的儿子,特辣黑是纳曷尔的儿子,

35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

纳曷尔是色鲁格的儿子,色鲁格是勒伍的儿子,勒伍是培勒格的儿子,培勒格是厄贝尔的儿子,厄贝尔是舍拉的儿子,

36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

舍拉是刻南的儿子,刻南是阿帕革沙得的儿子,阿帕革沙得是闪的儿子,闪是诺厄的儿子,诺厄是拉默客的儿子,

37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

拉默客是默突舍拉的儿子,默突舍拉是哈诺客的儿子,哈诺客是耶勒得的儿子,耶勒得是玛拉勒耳的儿子,玛拉勒耳是刻南的儿子,

38 the son of Enos, the son of Seth, the son of Adam, the son of God.

刻南是厄诺士的儿子,厄诺士是舍特的儿子,舍特是亚当的儿子,亚当是天主的儿子。

Footnotes(注解)

1 [1-20] Although Luke is indebted in this section to his sources, the Gospel of Mark and a collection of sayings of John the Baptist, he has clearly marked this introduction to the ministry of Jesus with his own individual style. Just as the gospel began with a long periodic sentence (Luke 1:1-4), so too this section (Luke 3:1-2). He casts the call of John the Baptist in the form of an Old Testament prophetic call (Luke 3:2) and extends the quotation from Isaiah found in Mark 1:3 (Isaiah 40:3) by the addition of Isaiah 40:4-5 in Luke 3:5-6. In doing so, he presents his theme of the universality of salvation, which he has announced earlier in the words of Simeon (Luke 2:30-32). Moreover, in describing the expectation of the people (Luke 3:15), Luke is characterizing the time of John's preaching in the same way as he had earlier described the situation of other devout Israelites in the infancy narrative (Luke 2:25-26, 37-38). In Luke 3:7-18 Luke presents the preaching of John the Baptist who urges the crowds to reform in view of the coming wrath (Luke 3:7, 9: eschatological preaching), and who offers the crowds certain standards for reforming social conduct (Luke 3:10-14: ethical preaching), and who announces to the crowds the coming of one mightier than he (Luke 3:15-18: messianic preaching).

2 [1] Tiberius Caesar: Tiberius succeeded Augustus as emperor in A.D. 14 and reigned until A.D. 37. The fifteenth year of his reign, depending on the method of calculating his first regnal year, would have fallen between A.D. 27 and 29. Pontius Pilate: prefect of Judea from A.D. 26 to 36. The Jewish historian Josephus describes him as a greedy and ruthless prefect who had little regard for the local Jewish population and their religious practices (see Luke 13:1). Herod: i.e., Herod Antipas, the son of Herod the Great. He ruled over Galilee and Perea from 4 B.C. to A.D. 39. His official title tetrarch means literally, "ruler of a quarter," but came to designate any subordinate prince. Philip: also a son of Herod the Great, tetrarch of the territory to the north and east of the Sea of Galilee from 4 B.C. to A.D. 34. Only two small areas of this territory are mentioned by Luke. Lysanias: nothing is known about this Lysanias who is said here to have been tetrarch of Abilene, a territory northwest of Damascus.

3 [2] During the high priesthood of Annas and Caiaphas: after situating the call of John the Baptist in terms of the civil rulers of the period, Luke now mentions the religious leadership of Palestine (see the note on Luke 1:5). Annas had been high priest A.D. 6-15. After being deposed by the Romans in A.D. 15 he was succeeded by various members of his family and eventually by his son-in-law, Caiaphas, who was high priest A.D. 18-36. Luke refers to Annas as high priest at this time (but see John 18:13, 19), possibly because of the continuing influence of Annas or because the title continued to be used for the ex-high priest. The word of God came to John: Luke is alone among the New Testament writers in associating the preaching of John with a call from God. Luke is thereby identifying John with the prophets whose ministries began with similar calls. In Luke 7:26 John will be described as "more than a prophet"; he is also the precursor of Jesus (Luke 7:27), a transitional figure inaugurating the period of the fulfillment of prophecy and promise.

4 [3] See the note on Matthew 3:2.

5 [4] The Essenes from Qumran used the same passage to explain why their community was in the desert studying and observing the law and the prophets (1QS 8:12-15).

6 [16] He will baptize you with the holy Spirit and fire: in contrast to John's baptism with water, Jesus is said to baptize with the holy Spirit and with fire. From the point of view of the early Christian community, the Spirit and fire must have been understood in the light of the fire symbolism of the pouring out of the Spirit at Pentecost (Acts 2:1-4); but as part of John's preaching, the Spirit and fire should be related to their purifying and refining characteristics (Ezekiel 36:25-27; Malachi 3:2-3). See the note on Matthew 3:11.

7 [17] Winnowing fan: see the note on Matthew 3:12.

8 [19-20] Luke separates the ministry of John the Baptist from that of Jesus by reporting the imprisonment of John before the baptism of Jesus (Luke 3:21-22). Luke uses this literary device to serve his understanding of the periods of salvation history. With John the Baptist, the time of promise, the period of Israel, comes to an end; with the baptism of Jesus and the descent of the Spirit upon him, the time of fulfillment, the period of Jesus, begins. In his second volume, the Acts of the Apostles, Luke will introduce the third epoch in salvation history, the period of the church.

9 [21-22] This episode in Luke focuses on the heavenly message identifying Jesus as Son and, through the allusion to Isaiah 42:1, as Servant of Yahweh. The relationship of Jesus to the Father has already been announced in the infancy narrative (Luke 1:32, 35; 2:49); it occurs here at the beginning of Jesus' Galilean ministry and will reappear in Luke 9:35 before another major section of Luke's gospel, the travel narrative (Luke 9:51-19:27). Elsewhere in Luke's writings (Luke 4:18; Acts 10:38), this incident will be interpreted as a type of anointing of Jesus.

10 [21] Was praying: Luke regularly presents Jesus at prayer at important points in his ministry: here at his baptism; at the choice of the Twelve (Luke 6:12); before Peter's confession (Luke 9:18); at the transfiguration (Luke 9:28); when he teaches his disciples to pray (Luke 11:1); at the Last Supper (Luke 22:32); on the Mount of Olives (Luke 22:41); on the cross (Luke 23:46).

11 [22] You are my beloved Son; with you I am well pleased: this is the best attested reading in the Greek manuscripts. The Western reading, "You are my Son, this day I have begotten you," is derived from Psalm 2:7.

12 [23-38] Whereas Matthew 1:2 begins the genealogy of Jesus with Abraham to emphasize Jesus' bonds with the people of Israel, Luke's universalism leads him to trace the descent of Jesus beyond Israel to Adam and beyond that to God (Luke 3:38) to stress again Jesus' divine sonship.

13 [31] The son of Nathan, the son of David: in keeping with Jesus' prophetic role in Luke and Acts (e.g., Luke 7:16, 39; 9:8; 13:33; 24:19; Acts 3:22-23; 7:37) Luke traces Jesus' Davidic ancestry through the prophet Nathan (see 2 Sam 7:2) rather than through King Solomon, as Matthew 1:6-7.



路加福音 Luke Chapter 4
Luke
Chapter 4

1 1 Filled with the holy Spirit, 2 Jesus returned from the Jordan and was led by the Spirit into the desert

耶稣充满圣神,由约旦河回来,就被圣神引到荒野里去了,

2 for forty days, 3 to be tempted by the devil. He ate nothing during those days, and when they were over he was hungry.

四十天的工夫受魔鬼试探;他在那日期内什么也没有吃,过了那日期就饿了。

3 The devil said to him, "If you are the Son of God, command this stone to become bread."

魔鬼对他说:"你若是天主子,命这块石头变成饼吧!"

4 Jesus answered him, "It is written,‘One does not live by bread alone.'"

耶稣回答说:"经上记载:‘人生活不只靠饼。’

5 Then he took him up and showed him all the kingdoms of the world in a single instant.

魔鬼引他到高处,顷刻间把普世万国指给他看,

6 The devil said to him, "I shall give to you all this power and their glory; for it has been handed over to me, and I may give it to whomever I wish.

并对他说:这一切权势及其荣华,我都要给你,因为全交给我了;我愿意把它给谁,就给谁。

7 All this will be yours, if you worship me."

所以你若是朝拜我,这一切都是你的。"

8 Jesus said to him in reply, "It is written: ‘You shall worship the Lord, your God, and him alone shall you serve.'"

耶稣回答说:"经上记载:‘你要朝拜上主,你的天主;惟独事奉他。’"

9 4 Then he led him to Jerusalem, made him stand on the parapet of the temple, and said to him, "If you are the Son of God, throw yourself down from here,

魔鬼又引他到耶路撒冷,把他放在圣殿顶上,向他说:"你若是天主子,从这里跳下去吧!

10 for it is written: ‘He will command his angels concerning you, to guard you,'

因为经上记载:‘他为你吩咐了自己的天使保护你,

11 and: ‘With their hands they will support you, lest you dash your foot against a stone.'"

他们要用手托着你,免得你的脚碰在石头上。’"

12 Jesus said to him in reply, "It also says, ‘You shall not put the Lord, your God, to the test.'"

耶稣回答说:"经上说:‘不可试探上主,你的天主。’"

13 5 When the devil had finished every temptation, he departed from him for a time.

魔鬼用尽了各种试探后,就离开了他,再等时机。

14 Jesus returned to Galilee in the power of the Spirit, and news of him spread 6 throughout the whole region.

耶稣因圣神的德能,回到加里肋亚。他的名声传遍了临近各地。

15 He taught in their synagogues and was praised by all.

他在他们的会堂内施教,受到众人的称扬。

16 7 He came to Nazareth, where he had grown up, and went according to his custom 8 into the synagogue on the sabbath day. He stood up to read

他来到了纳匝肋,自己曾受教养的地方;按他的惯例,就在安息日那天进了会堂,并站起来要诵读。

17 and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:

有人把依撒意亚先知书递给他;他遂展开书卷,找到了一处,上边写说:

18 "The Spirit of the Lord is upon me, 9 because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free,

‘上主的神临于我身上,因为他给我傅了油,派遣我向贫穷人传报喜讯,向俘虏宣告释放,向盲者宣告复明,使受压迫者获得自由,

19 and to proclaim a year acceptable to the Lord."

宣布上主恩慈之年。’

20 Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him.

他把书卷卷起来,交给侍役,就坐下了。会堂内众人的眼睛都注视着他。

21 He said to them, "Today this scripture passage is fulfilled in your hearing." 10

他便开始对他们说:"你们刚才听过的这段圣经,今天应验了。"

22 And all spoke highly of him and were amazed at the gracious words that came from his mouth. They also asked, "Isn't this the son of Joseph?"

众人都称赞他,惊奇他口中所说的动听的话;并且说:"这不是若瑟的儿子吗?"

23 He said to them, "Surely you will quote me this proverb, ‘Physician, cure yourself,' and say,‘Do here in your native place the things that we heard were done in Capernaum.'" 11

他回答他们说:"你们必定要对我说这句俗语:医生,医治你自己吧!我们听说你在葛法翁所行的一切,也在你的家乡这里行吧!"

24 And he said, "Amen, I say to you, no prophet is accepted in his own native place.

他又说:"我实在告诉你们:没有一个先知在本乡受悦纳的。

25 12 Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land.

我据实告诉你们:在厄里亚时代,天闭塞了三年零六个月,遍地起了大饥荒,在以色列原有许多寡妇,

26 13 It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon.

厄里亚并没有被派到她们中一个那里去,而只到了漆冬匝尔法特的一个寡妇那里。

27 Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian."

在厄里叟先知时代,在以色列有许多癞病人,他们中没有一个得洁净的,只有叙利亚的纳阿曼。"

28 When the people in the synagogue heard this, they were all filled with fury.

在会堂中听见这话的人,都忿怒填胸,

29 They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong.

起来把他赶出城外,领他到了山崖上,──他们的城是建在山上的──要把他推下去。

30 But he passed through the midst of them and went away.

他却由他们中间过去走了。

31 14 Jesus then went down to Capernaum, a town of Galilee. He taught them on the sabbath,

耶稣下到加里肋亚的葛法翁城,就在安息日教训人。

32 and they were astonished at his teaching because he spoke with authority.

人都十分惊奇他的教训,因为他的话具有一种权威。

33 In the synagogue there was a man with the spirit of an unclean demon, and he cried out in a loud voice,

在会堂里有一个附着邪魔恶鬼的人,他大声喊叫说:

34 "Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? 15 I know who you are--the Holy One of God!"

"啊!纳匝肋人耶稣,我们与你有什么相干?你来毁灭我们吗?我知道你是谁:是天主的圣者。"

35 Jesus rebuked him and said, "Be quiet! Come out of him!" Then the demon threw the man down in front of them and came out of him without doing him any harm.

耶稣叱责他说:"不要作声,从这人身上出去!"魔鬼把那人摔倒在人中间,便从他身上出去了,丝豪没有伤害他。

36 They were all amazed and said to one another, "What is there about his word? For with authority and power he commands the unclean spirits, and they come out."

遂有一种惊骇笼罩了众人,他们彼此谈论说:"这是什么事?他用权柄和能力命令邪魔,而他们竟出去了!"

37 And news of him spread everywhere in the surrounding region.

他的名声便传遍了附近各地。

38 After he left the synagogue, he entered the house of Simon. 16 Simon's mother-in-law was afflicted with a severe fever, and they interceded with him about her.

他从会堂里出来,进了西满的家,西满的岳母正发高热,他们为她祈求耶稣。

39 He stood over her, rebuked the fever, and it left her. She got up immediately and waited on them.

耶稣就走到她身边,叱退热症,热症就离开了她;她立刻起来服事他们。

40 At sunset, all who had people sick with various diseases brought them to him. He laid his hands on each of them and cured them.

日落后,众人把所有患各种病症的,都领到他跟前,他就把手覆在每一个人身上,治好了他们。

41 17 And demons also came out from many, shouting, "You are the Son of God." But he rebuked them and did not allow them to speak because they knew that he was the Messiah.

又有些从许多人身上出来的魔鬼吶喊说:"你是天主子!"他便叱责他们,不许他们说话,因为他们知道他是默西亚。

42 18 At daybreak, Jesus left and went to a deserted place. The crowds went looking for him, and when they came to him, they tried to prevent him from leaving them.

天一亮,耶稣就出去到了荒野地方;群众就寻找他,一直来到他那里,挽留他不要离开他们。

43 But he said to them, "To the other towns also I must proclaim the good news of the kingdom of God, because for this purpose I have been sent."

他却向他们说:"我也必须向别的城传报天主国的喜讯,因为我被派遣,正是为了这事。"

44 And he was preaching in the synagogues of Judea. 19

他就常在犹太的各会堂中宣讲。

Footnotes(注解)

1 [1-13] See the note on Matthew 4:1-11.

2 [1] Filled with the holy Spirit: as a result of the descent of the Spirit upon him at his baptism (Luke 3:21-22), Jesus is now equipped to overcome the devil. Just as the Spirit is prominent at this early stage of Jesus' ministry (Luke 4:1, 14, 18), so too it will be at the beginning of the period of the church in Acts (Acts 1:4; 2:4, 17).

3 [2] For forty days: the mention of forty days recalls the forty years of the wilderness wanderings of the Israelites during the Exodus (Deut 8:2).

4 [9] To Jerusalem: the Lucan order of the temptations concludes on the parapet of the temple in Jerusalem, the city of destiny in Luke-Acts. It is in Jerusalem that Jesus will ultimately face his destiny (Luke 9:51; 13:33).

5 [13] For a time: the devil's opportune time will occur before the passion and death of Jesus (Luke 22:3, 31-32, 53).

6 [14] News of him spread: a Lucan theme; see Luke 4:37; 5:15; 7:17.

7 [16-30] Luke has transposed to the beginning of Jesus' ministry an incident from his Marcan source, which situated it near the end of the Galilean ministry (Mark 6:1-6a). In doing so, Luke turns the initial admiration (Luke 4:22) and subsequent rejection of Jesus (Luke 4:28-29) into a foreshadowing of the whole future ministry of Jesus. Moreover, the rejection of Jesus in his own hometown hints at the greater rejection of him by Israel (Acts 13:46).

8 [16] According to his custom: Jesus' practice of regularly attending synagogue is carried on by the early Christians' practice of meeting in the temple (Acts 2:46; 3:1; 5:12).

9 [18] The Spirit of the Lord is upon me, because he has anointed me: see the note on Luke 3:21-22. As this incident develops, Jesus is portrayed as a prophet whose ministry is compared to that of the prophets Elijah and Elisha. Prophetic anointings are known in first-century Palestinian Judaism from the Qumran literature that speaks of prophets as God's anointed ones. To bring glad tidings to the poor: more than any other gospel writer Luke is concerned with Jesus' attitude toward the economically and socially poor (see Luke 6:20, 24; 12:16-21; 14:12-14; 16:19-26; 19:8). At times, the poor in Luke's gospel are associated with the downtrodden, the oppressed and afflicted, the forgotten and the neglected (Luke 4:18; 6:20-22; 7:22; 14:12-14), and it is they who accept Jesus' message of salvation.

10 [21] Today this scripture passage is fulfilled in your hearing: this sermon inaugurates the time of fulfillment of Old Testament prophecy. Luke presents the ministry of Jesus as fulfilling Old Testament hopes and expectations (Luke 7:22); for Luke, even Jesus' suffering, death, and resurrection are done in fulfillment of the scriptures (Luke 24:25-27, 44-46; Acts 3:18).

11 [23] The things that we heard were done in Capernaum: Luke's source for this incident reveals an awareness of an earlier ministry of Jesus in Capernaum that Luke has not yet made use of because of his transposition of this Nazareth episode to the beginning of Jesus' Galilean ministry. It is possible that by use of the future tense you will quote me . . . , Jesus is being portrayed as a prophet.

12 [25-26] The references to Elijah and Elisha serve several purposes in this episode: they emphasize Luke's portrait of Jesus as a prophet like Elijah and Elisha; they help to explain why the initial admiration of the people turns to rejection; and they provide the scriptural justification for the future Christian mission to the Gentiles.

13 [26] A widow in Zarephath in the land of Sidon: like Naaman the Syrian in Luke 4:27, a non-Israelite becomes the object of the prophet's ministry.

14 [31-44] The next several incidents in Jesus' ministry take place in Capernaum and are based on Luke's source, Mark 1:21-39. To the previous portrait of Jesus as prophet (Luke 4:16-30) they now add a presentation of him as teacher (Luke 4:31-32), exorcist (Luke 4:32-37, 41), healer (Luke 4:38-40), and proclaimer of God's kingdom (Luke 4:43).

15 [34] What have you to do with us?: see the note on John 2:4. Have you come to destroy us?: the question reflects the current belief that before the day of the Lord control over humanity would be wrested from the evil spirits, evil destroyed, and God's authority over humanity reestablished. The synoptic gospel tradition presents Jesus carrying out this task.

16 [38] The house of Simon: because of Luke's arrangement of material, the reader has not yet been introduced to Simon (cf Mark 1:16-18, 29-31). Situated as it is before the call of Simon (Luke 5:1-11), it helps the reader to understand Simon's eagerness to do what Jesus says (Luke 5:5) and to follow him (Luke 5:11).

17 [41] They knew that he was the Messiah: that is, the Christ (see the note on Luke 2:11).

18 [42] They tried to prevent him from leaving them: the reaction of these strangers in Capernaum is presented in contrast to the reactions of those in his hometown who rejected him (Luke 4:28-30).

19 [44] In the synagogues of Judea: instead of Judea, which is the best reading of the manuscript tradition, the Byzantine text tradition and other manuscripts read "Galilee," a reading that harmonizes Luke with Matthew 4:23 and Mark 1:39. Up to this point Luke has spoken only of a ministry of Jesus in Galilee. Luke may be using Judea to refer to the land of Israel, the territory of the Jews, and not to a specific portion of it.




路加福音 Luke Chapter 5
Luke
Chapter 5

1 1 While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret.

有一次,耶稣站在革乃撒勒湖边,群众拥到他前要听天主的道理。

2 He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets.

他看见两只船在湖边停着,渔夫下了船正在洗网。

3 Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat.

他上了其中一只属于西满的船,请他把船稍为划开,离开陆地;耶稣就坐下,从船上教训群众。

4 After he had finished speaking, he said to Simon, "Put out into deep water and lower your nets for a catch."

一讲完了,就对西满说:"划到深处去,撒你们的网捕鱼吧!"

5 Simon said in reply, "Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets."

西满回答说:"老师,我们已整夜劳苦,毫无所获;但我要遵照你的话撒网。"

6 When they had done this, they caught a great number of fish and their nets were tearing.

他们照样办了,网了许多鱼,网险些破裂了。

7 They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking.

他们遂招呼别只船上的同伴来协助他们。他们来到,装满了两只船,以致船也几乎下沉。

8 When Simon Peter saw this, he fell at the knees of Jesus and said, "Depart from me, Lord, for I am a sinful man."

西满伯多禄一见这事,就跪伏在耶稣膝前说:"主,请你离开我!因为我是个罪人。"

9 For astonishment at the catch of fish they had made seized him and all those with him,

西满和同他一起的人,因了他们所捕的鱼,都惊骇起来。

10 and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, "Do not be afraid; from now on you will be catching men."

他的伙伴,即载伯德的儿子雅各伯和若望,也一样惊骇。耶稣对西满说:"不要害怕!从今以后,你要做捕人的渔夫!"

11 When they brought their boats to the shore, they left everything 2 and followed him.

他们把船划到岸边,就舍弃一切,跟随了他。

12 Now there was a man full of leprosy 3 in one of the towns where he was; and when he saw Jesus, he fell prostrate, pleaded with him, and said, "Lord, if you wish, you can make me clean."

有一次,耶稣在一座城里,看,有一个遍体长癞的人,见了耶稣,就俯首至地求他说:"主,你若愿意,就能洁净我。"

13 Jesus stretched out his hand, touched him, and said, "I do will it. Be made clean." And the leprosy left him immediately.

耶稣便伸手抚摸他说:"我愿意,你洁净了罢!"癞病就立刻由他身上退去。

14 Then he ordered him not to tell anyone, but "Go, show yourself to the priest and offer for your cleansing what Moses prescribed; 4 that will be proof for them."

耶稣切切嘱咐他不要告诉别人,并说:"但要叫司祭检验你,为你的洁净,献上梅瑟所规定的,给他们当作证据。"

15 The report about him spread all the more, and great crowds assembled to listen to him and to be cured of their ailments,

他的名声更传扬开了,遂有许多人齐集来听教,并为自己治好病症。

16 but he would withdraw to deserted places to pray.

耶稣却退入荒野中去祈祷。

17 5 6 One day as Jesus was teaching, Pharisees and teachers of the law were sitting there who had come from every village of Galilee and Judea and Jerusalem, and the power of the Lord was with him for healing.

有一天,耶稣正在施教,几个法利塞人和法学士也在座,他们是从加里肋亚和犹太各乡村及耶路撒冷来的;上主的德能催迫他治病。

18 And some men brought on a stretcher a man who was paralyzed; they were trying to bring him in and set (him) in his presence.

看,有人用床抬来一个患瘫痪症的人,设法把他抬进去,放在耶稣跟前;

19 But not finding a way to bring him in because of the crowd, they went up on the roof and lowered him on the stretcher through the tiles 7 into the middle in front of Jesus.

但因人众多,不得其门而入,遂上了房顶,从瓦中间,把他连那小床系到中间,正放在耶稣面前。

20 When he saw their faith, he said, "As for you, your sins are forgiven." 8

耶稣一见他们的信心,就说:"人啊!你的罪赦了。"

21 Then the scribes 9 and Pharisees began to ask themselves, "Who is this who speaks blasphemies? Who but God alone can forgive sins?"

经师和法利塞人开始忖度说:"这人是谁?竟说亵渎话!除了天主一个外,谁能赦罪?"

22 Jesus knew their thoughts and said to them in reply, "What are you thinking in your hearts?

耶稣看透了他们的心思,就向他们说:"你们心里忖度什么呢?

23 Which is easier, to say, ‘Your sins are forgiven,' or to say,‘Rise and walk'?

什么比较容易?是说:你的罪赦了,或是说:起来行走吧!

24 10 But that you may know that the Son of Man has authority on earth to forgive sins''--he said to the man who was paralyzed, "I say to you, rise, pick up your stretcher, and go home."

但为叫你们知道人子在地上有权赦罪──便对瘫子说:我给你说:起来,拿起你的小床,回家去吧!

25 He stood up immediately before them, picked up what he had been lying on, and went home, glorifying God.

那人立刻在他们在面前站了起来,拿着他躺过的小床,赞颂天主,回家去了。

26 Then astonishment seized them all and they glorified God, and, struck with awe, they said, "We have seen incredible things today."

众人十分惊奇,并光荣天主,满怀恐惧说:"今天我们看见了出奇的事。"

27 After this he went out and saw a tax collector named Levi sitting at the customs post. He said to him, "Follow me."

此后,耶稣出去,看见一个税吏,名叫肋未,在税关那里坐着,便对他说:"跟随我吧!"

28 And leaving everything behind, 11 he got up and followed him.

他便舍弃一切,起来跟随了他。

29 Then Levi gave a great banquet for him in his house, and a large crowd of tax collectors and others were at table with them.

肋未在自己家中为他摆设了盛筵,有许多税吏和其它的人,与他们一同坐席。

,
30 The Pharisees and their scribes complained to his disciples, saying, "Why do you eat and drink with tax collectors and sinners?"

法利塞人和他们的经师就愤愤不平,对他的门徒说:"你们为什么同罪人和税吏一起吃喝?"

31 Jesus said to them in reply, "Those who are healthy do not need a physician, but the sick do.

耶稣回答他们说:"不是健康的人需要医生,而是有病的人。

32 I have not come to call the righteous to repentance but sinners."

我不是来召叫义人,而是召叫罪人悔改。"

33 And they said to him, "The disciples of John fast often and offer prayers, and the disciples of the Pharisees do the same; but yours eat and drink."

他们又对他说:"若翰的门徒屡次禁食,行祈祷,法利塞人的门徒也是这样;而你的门徒却又吃又喝。"

34 12 Jesus answered them, "Can you make the wedding guests 13 fast while the bridegroom is with them?

耶稣回答说:"伴郎和新郎在一起的时候,你们岂能叫他们禁食?

35 But the days will come, and when the bridegroom is taken away from them, then they will fast in those days."

但日子将要来到,当新郎从他们中被劫去时,在那些日子,他们就要禁食了。"



36 14 And he also told them a parable. "No one tears a piece from a new cloak to patch an old one. Otherwise, he will tear the new and the piece from it will not match the old cloak.

他又对他们讲比喻说:"没有人从新衣服上撕下一块作补钉,补在旧衣上的;不然,新的撕破了,而且从新衣上撕下的补钉,与旧的也不相称。

37 Likewise, no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins, and it will be spilled, and the skins will be ruined.

也没有人把新酒装入旧皮囊的,不然,新酒要涨破旧皮囊,酒要流出来,皮囊也破了。

38 Rather, new wine must be poured into fresh wineskins.

但新酒应装入新囊。

39 (And) no one who has been drinking old wine desires new, for he says, 'The old is good.'" 15

也没有人喝着陈酒,愿意喝新酒的,因为他说:还是陈的好。"

Footnotes(注解)

1 [1-11] This incident has been transposed from his source, Mark 1:16-20, which places it immediately after Jesus makes his appearance in Galilee. By this transposition Luke uses this example of Simon's acceptance of Jesus to counter the earlier rejection of him by his hometown people, and since several incidents dealing with Jesus' power and authority have already been narrated, Luke creates a plausible context for the acceptance of Jesus by Simon and his partners. Many commentators have noted the similarity between the wondrous catch of fish reported here (Luke 4:4-9) and the post-resurrectional appearance of Jesus in John 21:1-11. There are traces in Luke's story that the post-resurrectional context is the original one: in Luke 4:8 Simon addresses Jesus as Lord (a post-resurrectional title for Jesus--see Luke 24:34; Acts 2:36--that has been read back into the historical ministry of Jesus) and recognizes himself as a sinner (an appropriate recognition for one who has denied knowing Jesus--Luke 22:54-62). As used by Luke, the incident looks forward to Peter's leadership in Luke--Acts (Luke 6:14; 9:20; 22:31-32; 24:34; Acts 1:15; 2:14-40; 10:11-18; 15:7-12) and symbolizes the future success of Peter as fisherman (Acts 2:41).

2 [11] They left everything: in Mark 1:16-20 and Matthew 4:18-22 the fishermen who follow Jesus leave their nets and their father; in Luke, they leave everything (see also Luke 5:28; 12:33; 14:33; 18:22), an indication of Luke's theme of complete detachment from material possessions.

3 [12] Full of leprosy: see the note on Mark 1:40.

4 [14] Show yourself to the priest . . . what Moses prescribed: this is a reference to Lev 14:2-9 that gives detailed instructions for the purification of one who had been a victim of leprosy and thereby excluded from contact with others (see Lev 13:45-46, 49; Numbers 5:2-3). That will be proof for them: see the note on Matthew 8:4.

5 [5:17-6:11] From his Marcan source, Luke now introduces a series of controversies with Pharisees: controversy over Jesus' power to forgive sins (Luke 5:17-26); controversy over his eating and drinking with tax collectors and sinners (Luke 5:27-32); controversy over not fasting (Luke 5:33-36); and finally two episodes narrating controversies over observance of the sabbath (Luke 5:1-11).

6 [17] Pharisees: see the note on Matthew 3:7.

7 [19] Through the tiles: Luke has adapted the story found in Mark to his non-Palestinian audience by changing "opened up the roof" (Mark 2:4 a reference to Palestinian straw and clay roofs) to through the tiles, a detail that reflects the Hellenistic Greco-Roman house with tiled roof.

8 [20] As for you, your sins are forgiven: literally, "O man, your sins are forgiven you." The connection between the forgiveness of sins and the cure of the paralytic reflects the belief of first-century Palestine (based on the Old Testament: Exodus 20:5; Deut 5:9) that sickness and infirmity are the result of sin, one's own or that of one's ancestors (see also Luke 13:2; John 5:14; 9:2).

9 [21] The scribes: see the note on Mark 2:6.

10 [24] See the notes on Matthew 9:6 and Mark 2:10.

11 [28] Leaving everything behind: see the note on Luke 5:11.

12 [34-35] See the notes on Matthew 9:15 and Mark 2:19.

13 [34] Wedding guests: literally, "sons of the bridal chamber."

14 [36-39] See the notes on Matthew 9:16-17 and Mark 2:19.

15 [39] The old is good: this saying is meant to be ironic and offers an explanation for the rejection by some of the new wine that Jesus offers: satisfaction with old forms will prevent one from sampling the new.



路加福音 Luke Chapter 6
Luke
Chapter 6

1 1 While he was going through a field of grain on a sabbath, his disciples were picking the heads of grain, rubbing them in their hands, and eating them.

有一个安息日,耶稣经过麦田时,他的门徒掐了麦穗,用手搓着吃。

2 Some Pharisees said, "Why are you doing what is unlawful on the sabbath?"

有几个法利塞人说:"为什么你们做安息日不准做的呢?"

3 Jesus said to them in reply, "Have you not read what David did when he and those (who were) with him were hungry?

耶稣回答说:"你们没有读过:达味和同他在一起的人,在饥饿时所做的吗?

4 (How) he went into the house of God, took the bread of offering, 2 which only the priests could lawfully eat, ate of it, and shared it with his companions."

他怎样进了天主的殿,拿起供饼来吃了,又给了同他在一起的人吃。这供饼原不准他人吃,而只准司祭吃。"

5 Then he said to them, "The Son of Man is lord of the sabbath."

耶稣又向他们说:"人子是安息日的主。"



6 On another sabbath he went into the synagogue and taught, and there was a man there whose right hand was withered.

另一个安息日,他进了会堂施教。在那里有一个人,他的右手干枯了。

7 The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him.

经师和法利塞人窥察他是否在安息日治病,好寻隙好控告他。

8 But he realized their intentions and said to the man with the withered hand, "Come up and stand before us." And he rose and stood there.

他看透了他们的心思,就对那枯了手的人说:"起来!站在中间!"他遂站了起来。

9 Then Jesus said to them, "I ask you, is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?"

耶稣对他们说:"我问你们:安息日是许行善呢?还是许作恶呢?是救命呢?还是丧命呢?"

10 Looking around at them all, he then said to him, "Stretch out your hand." He did so and his hand was restored.

他环视众人一周,就对那人说:"伸出你的手来!"那人照样一做,他的手便复了原。

11 But they became enraged and discussed together what they might do to Jesus.

他们竟狂怒填胸,彼此商议,要怎样来对付耶稣。

12 3 In those days he departed to the mountain to pray, and he spent the night in prayer 4 to God.

在这几天,耶稣出去,上山祈祷;他彻夜向天主祈祷。

13 When day came, he called his disciples to himself, and from them he chose Twelve, 5 whom he also named apostles:

天一亮,他把门徒叫来,由他们中拣选了十二人,并称他们为宗徒:

14 Simon, whom he named Peter, 6 and his brother Andrew, James, John, Philip, Bartholomew,

即西满,耶稣又给他起名叫伯多禄,和他的兄弟安德肋、雅各伯、若望、斐理伯、巴尔多禄茂、

15 Matthew, Thomas, James the son of Alphaeus, Simon who was called a Zealot, 7

玛窦、多默、阿耳斐的儿子雅各伯、号称"热诚者"的西满、

16 and Judas the son of James, and Judas Iscariot, 8 who became a traitor.

雅各伯的兄弟犹达和犹达斯依斯加略,他成了负卖者。

17 9 And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon

耶稣同他们下山,站在一块平地上,有他的一大群门徒和很多从犹太、耶路撒冷及提洛和漆冬海边来的群众,

18 came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured.

他们来是为听他讲道,并为治好自己的病症;那些被邪魔缠扰的人都被治好了。

19 Everyone in the crowd sought to touch him because power came forth from him and healed them all.

群众都设法触摸他,因为有一种能力从他身上出来,治好众人。

20 10 11 And raising his eyes toward his disciples he said: "Blessed are you who are poor, for the kingdom of God is yours.

耶稣举目望着自己的门徒说:"你们贫穷的是有福的,因为天主的国是你们的。

21 Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh.

你们现今饥饿的是有福的,因为你们将得饱饫。你们现今哭泣的是有福的,因为你们将要欢笑。

22 Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man.

几时,为了人子的原故,人恼恨你们,并弃绝你们,并且以你们的名字为可恶的,而加以辱骂诅咒,你们才是有福的。

23 Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.

在那一天,你们欢喜踊跃吧!看,你们的赏报在天上是丰厚的,因为他们的祖先也同样对待了先知。

24 But woe to you who are rich, for you have received your consolation.

但是,你们富有的是有祸的,因为你们已经获得了你们的安慰。

25 But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep.

你们现今饱饫的是祸的,因为你们将要饥饿。你们现今欢笑的是有祸的,因为你们将要哀恸哭泣。

26 Woe to you when all speak well of you, for their ancestors treated the false prophets in this way.

几时,众人都夸赞你们,你们是有祸的,因为他们的祖先也同样对待了假先知。

27 12 "But to you who hear I say, love your enemies, do good to those who hate you,

但是我给你们这些听众说:"应爱你们的仇人,善待恼恨你们的人;

28 bless those who curse you, pray for those who mistreat you.

应祝福诅咒你们的人,为毁谤你们的人祈祷。

29 To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic.

有人打你的面颊,也把另一面转给他;有人拿去你的外衣,也不要阻挡他拿你的内衣。

30 Give to everyone who asks of you, and from the one who takes what is yours do not demand it back.

凡求你的,就给他;有人拿去你的东西,别再索回。

31 Do to others as you would have them do to you.

你们愿意人怎样待你们,也要怎样待人。

32 For if you love those who love you, what credit is that to you? Even sinners love those who love them.

若你们爱那爱你们的,为你们还算什么功德?因为连罪人也爱那爱他们的人。

33 And if you do good to those who do good to you, what credit is that to you? Even sinners do the same.

你们善待那善待你们的,为你们还算什么功德?因为连罪人也这样作。

34 If you lend money to those from whom you expect repayment, what credit (is) that to you? Even sinners lend to sinners, and get back the same amount.

你们若借给那些有希望偿还的,为你们还算什么功德?就是罪人也借给罪人,为能如数收回。

35 But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked.

但是,你们当爱你们的仇人,善待他们;借出,不要再有所希望:如此,你们的赏报必定丰厚,且要成为至高者的子女,因为他对待忘恩的和恶人,是仁慈的。

36 Be merciful, just as (also) your Father is merciful.

你们应当慈悲,就像你们的父那样慈悲。

37 13 "Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven.

你们不要判断,你们也就不受判断;不要定罪,也就不被定罪;你们要赦免,也就蒙赦免。

38 Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you."

你们给,也就给你们;并且还要用好的,连按带摇,以致外溢的升斗,倒在你们的怀里,因为你们用什么升斗量,也用什么升斗量给你们。

39 And he told them a parable, "Can a blind person guide a blind person? Will not both fall into a pit?

他又向他们讲比喻说:"瞎子岂能给瞎子领路?不是两人都要跌在坑里吗?

40 No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.

没有徒弟胜过师父的:凡受过完备教育的,仅相似自己的师父而已。

41 Why do you notice the splinter in your brother's eye, but do not perceive the wooden beam in your own?

怎么,你看见你兄弟眼中的木屑,而你眼中的大梁,倒不理会呢?

42 How can you say to your brother,‘Brother, let me remove that splinter in your eye,' when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother's eye.

你怎能对你的兄弟说:兄弟,让我取出你眼中的木屑吧!而你竟看不见自己眼中的大梁呢?假善人啊!先取出你眼中的大梁,然后才看得清楚,以便取出你兄弟眼中的木屑。

43 14 "A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit.

没有好树结坏果子的,也没有坏树结好果子的。

44 For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles.

每一棵树,凭它的果子就可认出来。人从荆棘上收不到无花果,从茨藤上也剪不到葡萄。

45 A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil; for from the fullness of the heart the mouth speaks.

善人从自己心中的善库发出善来,恶人从恶库中发出恶来,因为心里充满什么,口里就说什么。

46 "Why do you call me, ‘Lord, Lord,' but not do what I command?

你们为什么称呼我:主啊!主啊!而不行我所吩咐的呢?"

47 15 I will show you what someone is like who comes to me, listens to my words, and acts on them.

"凡到我跟前,听了我的道理,而实行的,我要给你们指出,他相似什么人:

48 That one is like a person building a house, who dug deeply and laid the foundation on rock; when the flood came, the river burst against that house but could not shake it because it had been well built.

他相似一个建筑房屋的人,掘地深挖,把基础立在盘石上,洪水瀑发时,大水冲击那座房屋,而不能动摇它,因为它建筑的好。

49 But the one who listens and does not act is like a person who built a house on the ground without a foundation. When the river burst against it, it collapsed at once and was completely destroyed."

但那听了而不实行的,相似在平地上不打基础,而建筑房屋的人,洪水一冲击,那房屋立刻倾倒,且破坏的很惨。"

Footnotes(注解)

1 [1-11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples' conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also the notes on Matthew 12:1-14 and Mark 2:25-26.

2 [4] The bread of offering: see the note on Matthew 12:5-6.

3 [12-16] See the notes on Matthew 10:1-11:1 and Mark 3:14-15.

4 [12] Spent the night in prayer: see the note on Luke 3:21.

5 [13] He chose Twelve: the identification of this group as the Twelve is a part of early Christian tradition (see 1 Cor 15:5), and in Matthew and Luke, the Twelve are associated with the twelve tribes of Israel (Luke 22:29-30; Matthew 19:28). After the fall of Judas from his position among the Twelve, the need is felt on the part of the early community to reconstitute this group before the Christian mission begins at Pentecost (Acts 1:15-26). From Luke's perspective, they are an important group who because of their association with Jesus from the time of his baptism to his ascension (Acts 1:21-22) provide the continuity between the historical Jesus and the church of Luke's day and who as the original eyewitnesses guarantee the fidelity of the church's beliefs and practices to the teachings of Jesus (Luke 1:1-4). Whom he also named apostles: only Luke among the gospel writers attributes to Jesus the bestowal of the name apostles upon the Twelve. See the note on Matthew 10:2-4. "Apostle" becomes a technical term in early Christianity for a missionary sent out to preach the word of God. Although Luke seems to want to restrict the title to the Twelve (only in Acts 4:4, 14 are Paul and Barnabas termed apostles), other places in the New Testament show an awareness that the term was more widely applied (1 Cor 15:5-7; Gal 1:19; 1 Cor 1:1; 9:1; Romans 16:7).

6 [14] Simon, whom he named Peter: see the note on Mark 3:16.

7 [15] Simon who was called a Zealot: the Zealots were the instigators of the First Revolt of Palestinian Jews against Rome in A.D. 66-70. Because the existence of the Zealots as a distinct group during the lifetime of Jesus is the subject of debate, the meaning of the identification of Simon as a Zealot is unclear.

8 [16] Judas Iscariot: the name Iscariot may mean "man from Kerioth."

9 [17] The coastal region of Tyre and Sidon: not only Jews from Judea and Jerusalem, but even Gentiles from outside Palestine come to hear Jesus (see Luke 2:31-32; 3:6; 4:24-27).

10 [20-49] Luke's "Sermon on the Plain" is the counterpart to Matthew's "Sermon on the Mount" (Matthew 5:1-7:27). It is addressed to the disciples of Jesus, and, like the sermon in Matthew, it begins with beatitudes (Luke 6:20-22) and ends with the parable of the two houses (Luke 6:46-49). Almost all the words of Jesus reported by Luke are found in Matthew's version, but because Matthew includes sayings that were related to specifically Jewish Christian problems (e.g., Matthew 5:17-20; 6:1-8, 16-18) that Luke did not find appropriate for his predominantly Gentile Christian audience, the "Sermon on the Mount" is considerably longer. Luke's sermon may be outlined as follows: an introduction consisting of blessings and woes (Luke 6:20-26); the love of one's enemies (Matthew 6:27-36); the demands of loving one's neighbor (Luke 6:37-42); good deeds as proof of one's goodness (Luke 6:43-45); a parable illustrating the result of listening to and acting on the words of Jesus (Luke 6:46-49). At the core of the sermon is Jesus' teaching on the love of one's enemies (Luke 6:27-36) that has as its source of motivation God's graciousness and compassion for all humanity (Luke 6:35-36) and Jesus' teaching on the love of one's neighbor (Luke 6:37-42) that is characterized by forgiveness and generosity.

11 [20-26] The introductory portion of the sermon consists of blessings and woes that address the real economic and social conditions of humanity (the poor--the rich; the hungry--the satisfied; those grieving--those laughing; the outcast--the socially acceptable). By contrast, Matthew emphasizes the religious and spiritual values of disciples in the kingdom inaugurated by Jesus ("poor in spirit," Matthew 5:5; "hunger and thirst for righteousness," Matthew 5:6). In the sermon, blessed extols the fortunate condition of persons who are favored with the blessings of God; the woes, addressed as they are to the disciples of Jesus, threaten God's profound displeasure on those so blinded by their present fortunate situation that they do not recognize and appreciate the real values of God's kingdom. In all the blessings and woes, the present condition of the persons addressed will be reversed in the future.

12 [27-36] See the notes on Ma, tthew 5:43-48 and Matthew 5:48.

13 [37-42] See the notes on Matthew 7:1-12; 7:1; 7:5.

14 [43-46] See the notes on Matthew 7:15-20 and 12:33.

15 [47-49] See the note on Matthew 7:24-27.




路加福音 Luke Chapter 7
Luke
Chapter 7

1 1 2 When he had finished all his words to the people, he entered Capernaum.

耶稣向民众讲完了这一切话以后,就进了葛法翁。

2 A centurion 3 there had a slave who was ill and about to die, and he was valuable to him.

有一个百夫长,他所喜爱的仆人害病要死。

3 When he heard about Jesus, he sent elders of the Jews to him, asking him to come and save the life of his slave.

他听说过耶稣的事,就打发犹太人的几个长老往他那里去,求他来治好自己的仆人。

4 They approached Jesus and strongly urged him to come, saying,"He deserves to have you do this for him,

他们到了耶稣那里,恳切求他说:"他堪当你给他做这事,

5 for he loves our nation and he built the synagogue for us."

因为他爱护我们的民族,又给我们建筑了会堂。"

6 And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him,"Lord, do not trouble yourself, for I am not worthy to have you enter under my roof. 4

耶稣就同他们去了。当他离那家已不远时,百夫长打发朋友向他说:"主啊!不必劳驾了!因为我当不起你到舍下来。

7 Therefore, I did not consider myself worthy to come to you; but say the word and let my servant be healed.

为此,我也认为我不堪当亲自到你跟前来,只请你说一句话,我的仆人就必好了。

8 For I too am a person subject to authority, with soldiers subject to me. And I say to one, 'Go,' and he goes; and to another, 'Come here,' and he comes; and to my slave, 'Do this,' and he does it."

因为我虽是受派在人权下的,但是,在我下也有士兵;我对这个说:你去!他就去;对那个说:你来!他就来;对我的奴仆说:你作这个!他就作。"

9 When Jesus heard this he was amazed at him and, turning, said to the crowd following him,"I tell you, not even in Israel have I found such faith."

耶稣一听这些话,就佩服他,遂转身向跟随自己的群众说:"我告诉你们:连在以色列,我也没有见过这样大的信德。"

10 When the messengers returned to the house, they found the slave in good health.

被派去的人回到家中,见那仆人已痊愈了。

11 5 Soon afterward he journeyed to a city called Nain, and his disciples and a large crowd accompanied him.

以后,耶稣往一座名叫纳因的城去,他的门徒和许多群众与他同行。

12 As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her.

临近城门时,看,正抬出一个死人来,他是母亲的独生子,母亲又是寡妇;且有本城的一大伙人陪着她。

13 When the Lord saw her, he was moved with pity for her and said to her,"Do not weep."

主一看见她,就对她动了怜悯的心,向她说:"不要哭了!"

14 He stepped forward and touched the coffin; at this the bearers halted, and he said,"Young man, I tell you, arise!"

遂上前按往棺材,抬棺材的人就站住了。他说:"青年人,我对你说:起来吧!"

15 The dead man sat up and began to speak, and Jesus gave him to his mother.

那死者便坐起来,并开口说话;耶稣便把他交给了他的母亲。

16 Fear seized them all, and they glorified God, exclaiming,"A great prophet has arisen in our midst," and"God has visited his people."

众人都害怕起来,光荣天主说:"在我们中间兴起了一位大先知,天主眷顾了他自己的百姓。"

17 This report about him spread through the whole of Judea and in all the surrounding region.

于是,称述耶稣的这番话,传遍了犹太和附近各地。

18 6 The disciples of John told him about all these things. John summoned two of his disciples

若翰的门徒把这一切报告给若翰,若翰便叫了自己的两个门徒来,

19 and sent them to the Lord to ask,"Are you the one who is to come, or should we look for another?"

打发他们到主那里去说:"你就是要来的那位,或者我们还要等候另一位?"

20 When the men came to him, they said,"John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?'"

二人来到耶稣跟前说:"洗者若翰派我们来问你:你就是要来的那位,或者我们还要等候另一位?"

21 At that time he cured many of their diseases, sufferings, and evil spirits; he also granted sight to many who were blind.

正在那时刻,他治好了许多患有病痛和疾苦的,并附有恶魔的人,又恩赐许多瞎子看见。

22 And he said to them in reply,"Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.

他便回答说:"你们去!把你们所见所闻的报告给若翰:瞎子看见,瘸子行走,癞病人洁净,聋子听见,死人复活,贫穷人听到喜讯。

23 And blessed is the one who takes no offense at me." 7

凡不因我绊倒的,是有福的。"

24 8 When the messengers of John had left, Jesus began to speak to the crowds about John."What did you go out to the desert to see--a reed swayed by the wind?

若翰的使者走了以后,耶稣就对群众论若翰说:"你们出去到荒野里是为看什么呢?为看一枝被风摇曳的芦苇吗?

25 Then what did you go out to see? Someone dressed in fine garments? Those who dress luxuriously and live sumptuously are found in royal palaces.

你们出去到底是为看什么?为看一位穿细软衣服的人吗?啊!那衣着华丽和生活奢侈的人是在王宫里。

26 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.

你们出去究竟是为看什么?为看一位先知吗?是的,我告诉你们:而且他比先知还大。

27 This is the one about whom scripture says:‘Behold, I am sending my messenger ahead of you, he will prepare your way before you.'

关于这人经上记载说:‘看,我派遣我的使者在你面前,他要在你前面预备你的道路。’

28 I tell you, among those born of women, no one is greater than John; yet the least in the kingdom of God is greater than he."

我告诉你们:妇女所生的,没有一个比若翰更大的;但在天主的国内最小的,也比他大。

29 (All the people who listened, including the tax collectors, and who were baptized with the baptism of John, acknowledged the righteousness of God;

听教的众百姓和税吏,都顺从天主正义的要求而领受了若翰的洗礼。

30 but the Pharisees and scholars of the law, who were not baptized by him, rejected the plan of God for themselves.)

但法利塞人和法学士却没有受他的洗,在自己身上使天主的计划作废。

31 9"Then to what shall I compare the people of this generation? What are they like?

我可把这一代的人比作什么呢?他们相似什么人呢?

32 They are like children who sit in the marketplace and call to one another, ‘We played the flute for you, but you did not dance. We sang a dirge, but you did not weep.'

他们相似坐在街上的儿童,彼此呼唤说:我们给你们吹笛,你们却不跳舞;我们唱哀歌,你们却不悲哭。

33 For John the Baptist came neither eating food nor drinking wine, and you said, ‘He is possessed by a demon.'

因为洗者若翰来了,他不吃饼,也不喝酒,你们便说:他附了魔。

34 The Son of Man came eating and drinking and you said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.'

人子来了,也吃也喝,你们又说:这是个贪吃嗜酒的人,是个税吏和罪人的朋友。

35 But wisdom is vindicated by all her children."

但一切智慧之子,必彰显智慧的正义。

36 10 11 A Pharisee invited him to dine with him, and he entered the Pharisee's house and reclined at table.

有个法利塞人请耶稣同他吃饭,他便进了那法利塞人的家中坐席。

37 Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment,

那时,有个妇人,是城中的罪人,她一听说耶稣在法利塞人家中坐席,就带着一玉瓶香液,

38 she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment.

来站在他背后,靠近他的脚哭开了,用眼泪滴湿了他的脚,用自己的头发擦干,又热切地口亲他的脚,以后抹上香液。

39 When the Pharisee who had invited him saw this he said to himself,"If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner."

那请耶稣的法利塞人见了,就心里想:"这人若是先知,必定知道这个摸他的是谁,是怎样的女人:是一个罪妇。"

40 Jesus said to him in reply,"Simon, I have something to say to you.""Tell me, teacher," he said.

耶稣发言对他说:"西满,我有一件事要向你说。"西满说:"师傅,请说吧!"

41 "Two people were in debt to a certain creditor; one owed five hundred days' wages 12 and the other owed fifty.

“一个债主有两个债户:一个欠五百德纳,另一个欠五十。

42 Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?"

因为他们都无力偿还,债主就开恩,赦免了他们二人。那么,他们中谁更爱他呢?”

43 Simon said in reply,"The one, I suppose, whose larger debt was forgiven." He said to him,"You have judged rightly."

西满答说:"我想是那多得恩赦的。"耶稣对他说:"你判断的正对。"

44 Then he turned to the woman and said to Simon,"Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair.

他遂转身向着那妇人,对西满说:"你看见这个妇人吗?我进了你的家,你没有给我水洗脚,她却用眼泪滴湿了我的脚,并用头发擦干。

45 You did not give me a kiss, but she has not ceased kissing my feet since the time I entered.

你没有给我行口亲礼,但她自从我进来,就不断地口亲我的脚

46 You did not anoint my head with oil, but she anointed my feet with ointment.

你没有用油抹我的头,她却用香液抹了我的脚。

47 So I tell you, her many sins have been forgiven; hence, she has shown great love. 13 But the one to whom little is forgiven, loves little."

故此,我告诉你:她的那许多罪得了赦免,因为她爱的多;但那少得赦免的,是爱的少。"

48 He said to her,"Your sins are forgiven."

耶稣遂对妇人说:"你的罪得了赦免。"

49 The others at table said to themselves,"Who is this who even forgives sins?"

同席的人心中想道:"这人是谁?他竟然赦免罪过!"

50 But he said to the woman,"Your faith has saved you; go in peace."

耶稣对妇人说:"你的信德救了你,平安回去吧!"
Footnotes(注解)

1 [7:1-8:3] The episodes in this section present a series of reactions to the Galilean ministry of Jesus and reflect some of Luke's particular interests: the faith of a Gentile (Luke 7:1-10); the prophet Jesus' concern for a widowed mother (Luke 7:11-17); the ministry of Jesus directed to the afflicted and unfortunate of Isaiah 61:1 (Luke 7:18-23); the relation between John and Jesus and their role in God's plan for salvation (Luke 7:24-35); a forgiven sinner's manifestation of love (Luke 7:36-50); the association of women with the ministry of Jesus (Luke 8:1-3).

2 [1-10] This story about the faith of the centurion, a Gentile who cherishes the Jewish nation (Luke 7:5), prepares for the story in Acts of the conversion by Peter of the Roman centurion Cornelius who is similarly described as one who is generous to the Jewish nation (Acts 10:2). See also Acts 10:34-35 in the speech of Peter:"God shows no partiality . . . the person who fears him and acts righteously is acceptable to him." See also the notes on Matthew 8:5-13 and John 4:43-54.

3 [2] A centurion: see the note on Matthew 8:5.

4 [6] I am not worthy to have you enter under my roof: to enter the house of a Gentile was considered unclean for a Jew; cf Acts 10:28.

5 [11-17] In the previous incident Jesus' power was displayed for a Gentile whose servant was dying; in this episode it is displayed toward a widowed mother whose only son has already died. Jesus' power over death prepares for his reply to John's disciples in Luke 7:22:"the dead are raised." This resuscitation in alluding to the prophet Elijah's resurrection of the only son of a widow of Zarephath (1 Kings 17:8-24) leads to the reaction of the crowd:"A great prophet has arisen in our midst" (Luke 7:16).

6 [18-23] In answer to John's question, Are you the one who is to come?--a probable reference to the return of the fiery prophet of reform, Elijah,"before the day of the Lord comes, the great and terrible day" (Malachi 3:23)--Jesus responds that his role is rather to bring the blessings spoken of in Isaiah 61:1 to the oppressed and neglected of society (Luke 7:22; cf Luke 4:18).

7 [23] Blessed is the one who takes no offense at me: this beatitude is pronounced on the person who recognizes Jesus' true identity in spite of previous expectations of what"the one who is to come" would be like.

8 [24-30] In his testimony to John, Jesus reveals his understanding of the relationship between them: John is the precursor of Jesus (Luke 7:27); John is the messenger spoken of in Malachi 3:1 who in Malachi 3:23 is identified as Elijah. Taken with the previous episode, it can be seen that Jesus identifies John as precisely the person John envisioned Jesus to be: the Elijah who prepares the way for the coming of the day of the Lord.

9 [31-35] See the note on Matthew 11:16-19.

10 [36-50] In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee's self- righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God (Luke 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf the similar contrast in attitudes in Luke 18:9-14. The whole episode is a powerful lesson on the relation between forgiveness and love.

11 [36] Reclined at table: the normal posture of guests at a banquet. Other oriental banquet customs alluded to in this story include the reception by the host with a kiss (Luke 7:45), washing the feet of the guests (Luke 7:44), and the anointing of the guests' heads (Luke 7:46).

12 [41] Days' wages: one denarius is the normal daily wage of a laborer.

13 [47] Her many sins have been forgiven; hence, she has shown great love: literally,"her many sins have been forgiven, seeing that she has loved much." That the woman's sins have been forgiven is attested by the great love she shows toward Jesus. Her love is the consequence of her forgiveness. This is also the meaning demanded by the parable in Luke 7:41-43.


路加福音 Luke Chapter 8
Luke
Chapter 8

1 1 Afterward he journeyed from one town and village to another, preaching and proclaiming the good news of the kingdom of God. Accompanying him were the Twelve

以后,耶稣走遍各城各村讲道,宣传天主国的喜讯,同他在一起的有那十二门徒,

2 and some women who had been cured of evil spirits and infirmities, Mary, called Magdalene, from whom seven demons had gone out,

还有几个曾附过恶魔或患病而得治好的妇女,有号称玛达肋纳的玛利亚,从她身上赶出了七个魔鬼;

3 Joanna, the wife of Herod's steward Chuza, Susanna, and many others who provided for them out of their resources.

还有约安纳,即黑落德的家宰雇撒的妻子,又有苏撒纳;还有别的许多妇女,她们都用自己的财产资助他们。

4 2 3 When a large crowd gathered, with people from one town after another journeying to him, he spoke in a parable.

那时,有大伙群众聚集了来,并有从各城来到耶稣跟前的,他就用比喻说:



5 "A sower went out to sow his seed. And as he sowed, some seed fell on the path and was trampled, and the birds of the sky ate it up.

"有一个撒种子的,出去撒种子;他撒的时候,有的落在路旁,就被践踏了,并有天上的飞鸟把它吃了。

6 Some seed fell on rocky ground, and when it grew, it withered for lack of moisture.

有的落在石头上,一长起来,就干枯了,因为没有湿气。

7 Some seed fell among thorns, and the thorns grew with it and choked it.

有的落在荆棘中,荆棘同它一起长起来,把它窒息了。

8 And some seed fell on good soil, and when it grew, it produced fruit a hundredfold." After saying this, he called out, "Whoever has ears to hear ought to hear."

又有的落在好地里,长起来,结了百倍的果实。"他说完这些话,就高呼说:"有耳听的,就听吧!"

9 Then his disciples asked him what the meaning of this parable might be.

他的门徒问他这比喻有什么意思。

10 He answered, "Knowledge of the mysteries of the kingdom of God has been granted to you; but to the rest, they are made known through parables so that ‘they may look but not see, and hear but not understand.'

他说:"天主国的奥秘,是给你们知道的;对其余的人,就用比喻,使那看的,却看不见,听的,却听不懂。

11 4 "This is the meaning of the parable. The seed is the word of God.

这比喻的意思是:种子是天主的话。

12 Those on the path are the ones who have heard, but the devil comes and takes away the word from their hearts that they may not believe and be saved.

那些在路旁的,是指那些人听了,随后就有魔鬼来到,从他们心中把那话夺去,使他们不至信从而得救。

13 Those on rocky ground are the ones who, when they hear, receive the word with joy, but they have no root; they believe only for a time and fall away in time of trial.

那些在石头上的,是指那些人,他们听的时候,高兴地接受那话,但这些人没有根,暂时相信,一到试探的时候,就退避了。

14 As for the seed that fell among thorns, they are the ones who have heard, but as they go along, they are choked by the anxieties and riches and pleasures of life, and they fail to produce mature fruit.

那落在荆棘中的,是指那些听了的人,还在中途就被挂虑、钱财及生活的逸乐所蒙蔽,没有结出成熟的果实。

15 But as for the seed that fell on rich soil, they are the ones who, when they have heard the word, embrace it with a generous and good heart, and bear fruit through perseverance.

那在好地里的,是指那些以善良和诚实的心倾听的人,他们把这话保存起来,以坚忍结出果实。

16 5 "No one who lights a lamp conceals it with a vessel or sets it under a bed; rather, he places it on a lampstand so that those who enter may see the light.

没有人点上灯,用器皿遮盖住,或放在床底下的,而是放在灯台上,为叫进来的人看见光明。

17 For there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light.

因为没有隐藏的事,不成为显露的;没有秘密的事,不被知道而公开出来的。

18 Take care, then, how you hear. To anyone who has, more will be given, and from the one who has not, even what he seems to have will be taken away."

所以,你们应当留心要怎样听;因为凡有的,还要给他;凡没有的,连他自以为有的,也要从他夺去。"

19 Then his mother and his brothers 6 came to him but were unable to join him because of the crowd.

耶稣的母亲和兄弟到他这里来了,因为人多,不能与他相会。

20 He was told, "Your mother and your brothers are standing outside and they wish to see you."

有人告诉他说:"你的母亲和你的兄弟站在外边,愿意见你。"

21 He said to them in reply, "My mother and my brothers are those who hear the word of God and act on it." 7

他却回答他们说:"听了天主的话而实行的,才是我的母亲和我的兄弟。"

22 8 One day he got into a boat with his disciples and said to them, "Let us cross to the other side of the lake." So they set sail,

有一天,耶稣和门徒上了船,对他们说:"我们渡到湖那边去。"他们便开了船。

23 and while they were sailing he fell asleep. A squall blew over the lake, and they were taking in water and were in danger.

正在航行时,他睡着了。忽然有狂风降到湖上,进入船中的水,使他们处于危险中。

24 They came and woke him saying, "Master, master, we are perishing!" He awakened, rebuked the wind and the waves, and they subsided and there was a calm.

门徒们前来叫醒耶稣,说:"老师!老师!我们要丧亡了!"他醒起来,叱责了狂风和波浪,风浪就止息平静了。

25 Then he asked them, "Where is your faith?" But they were filled with awe and amazed and said to one another, "Who then is this, who commands even the winds and the sea, and they obey him?"

遂对他们说:"你们的信德在那里?"他们又害怕又惊奇,彼此说:"这人到底是谁?因为他一出命,风和水也都服从他。"

26 Then they sailed to the territory of the Gerasenes, 9 which is opposite Galilee.

他们航行到革辣撒人的地方,就是加里肋亚的对面。

27 When he came ashore a man from the town who was possessed by demons met him. For a long time he had not worn clothes; he did not live in a house, but lived among the tombs.

耶稣一上了岸,迎面来了一个那城中附魔的人,他很久不穿衣服,也不住在家里,而住在坟墓中。

28 When he saw Jesus, he cried out and fell down before him; in a loud voice he shouted, "What have you to do with me, Jesus, son of the Most High God? I beg you, do not torment me!"

他一看见耶稣,就喊叫起来,跪伏在他前大声说:"至高天主之子耶稣,我与你有什么相干?我求你不要磨难我!"

29 For he had ordered the unclean spirit to come out of the man. (It had taken hold of him many times, and he used to be bound with chains and shackles as a restraint, but he would break his bonds and be driven by the demon into deserted places.)

因为他曾命令邪魔从那人身上出去,原来邪魔已多次抓住他,他曾被铁链和脚镣捆縳起来,被看管着;他却挣断锁链,被魔鬼赶到荒野中。

30 Then Jesus asked him, "What is your name?" , 10 He replied, "Legion," because many demons had entered him.

耶稣问他说:"你叫什么名字?"他说:"军旅。"因为有许多魔鬼进入了他身内。

31 And they pleaded with him not to order them to depart to the abyss. 11

魔鬼求耶稣,不要命令他们到深渊中去。

32 A herd of many swine was feeding there on the hillside, and they pleaded with him to allow them to enter those swine; and he let them.

在那里有一大群猪在山上牧放着,魔鬼就恳求耶稣许他们进入那些猪内;耶稣准许了他们。

33 The demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.

于是,魔鬼从那人身上出去,进入猪内。那群猪就从山崖上直冲到湖里淹死了。

34 When the swineherds saw what had happened, they ran away and reported the incident in the town and throughout the countryside.

放猪的看见发生的事,就逃去,到城里和乡间传报开了。

35 People came out to see what had happened and, when they approached Jesus, they discovered the man from whom the demons had come out sitting at his feet. 12 He was clothed and in his right mind, and they were seized with fear.

人就出来看那发生的事,来到耶稣前,发现脱离魔鬼的那人,穿着衣服,神智清醒,坐在耶稣跟前;他们就害怕起来。

36 Those who witnessed it told them how the possessed man had been saved.

那些见过这事的人就对他们述说:那附魔的人怎样被治好了。

37 The entire population of the region of the Gerasenes asked Jesus to leave them because they were seized with great fear. So he got into a boat and returned.

革辣撒四周所有的人民要求耶稣离开他们,因为他们十分恐惧。他便上船回去。

38 The man from whom the demons had come out begged to remain with him, but he sent him away, saying,

脱离魔鬼的那人祈求耶稣,要同耶稣在一起;但耶稣打发他回去,说:

39 "Return home and recount what God has done for you." The man went off and proclaimed throughout the whole town what Jesus had done for him.

"你回家去吧!传述天主为你做了何等大事!"他就去了,满城传扬耶稣为他作了何等大事。

40 13 When Jesus returned, the crowd welcomed him, for they were all waiting for him.

耶稣回来时,群众就迎接他,因为众人都在等候他。

41 And a man named Jairus, an official of the synagogue, came forward. He fell at the feet of Jesus and begged him to come to his house,

看,来了一个人,名叫雅依洛,这人是一个会堂长,他跪伏在耶稣脚前,求他到自己家中去,

42 because he had an only daughter, 14 about twelve years old, and she was dying. As he went, the crowds almost crushed him.

因为他有一个独生女,约十二岁,快要死了。当耶稣去的时候,众人都拥挤他。

43 And a woman afflicted with hemorrhages for twelve years, 15 who (had spent her whole livelihood on doctors and) was unable to be cured by anyone,

有一个妇人,十二年来患血漏病,把全部家产都花在医生身上,却没有一个能治好她。

44 came up behind him and touched the tassel on his cloak. Immediately her bleeding stopped.

她来到耶稣后边,摸了摸他的衣服繸头,她的血漏立刻就止住了。

45 Jesus then asked, "Who touched me?" While all were denying it, Peter said, "Master, the crowds are pushing and pressing in upon you."

耶稣说:"谁摸了我?"众人都否认,伯多禄说:"老师,群众都在拥挤着你!"

46 But Jesus said, "Someone has touched me; for I know that power has gone out from me."

耶稣却说:"有人摸了我,因为我觉得有能力从我身上出去了。"

47 When the woman realized that she had not escaped notice, she came forward trembling. Falling down before him, she explained in the presence of all the people why she had touched him and how she had been healed immediately.

那妇人看不能隐瞒,就战战兢兢地来跪伏在耶稣跟前,把自己摸他的原故和如何立刻病好的事,在众百姓面前都说了出来。

48 He said to her, "Daughter, your faith has saved you; go in peace."

耶稣遂对她说:"女儿,你的信德救了你,平安去吧!"

49 While he was still speaking, someone from the synagogue official's house arrived and said, "Your daughter is dead; do not trouble the teacher any longer."

他还在说话时,有人从会堂长家里来说:"你的女儿死了,不必烦劳师傅了。"

50 On hearing this, Jesus answered him, "Do not be afraid; just have faith and she will be saved."

耶稣听了,就对他说:"不要害怕,只管信,她必得救。"

51 When he arrived at the house he allowed no one to enter with him except Peter and John and James, and the child's father and mother.

耶稣到了那家里,除了伯多禄、若望、雅各伯和女孩子的父母外,不让任何人同他进去。

52 16 All were weeping and mourning for her, when he said, "Do not weep any longer, for she is not dead, but sleeping."

众人都在痛哭哀吊女孩子。他却说:"不要哭泣!她并没有死,只是睡着了。"

53 And they ridiculed him, because they knew that she was dead.

那些明知她已死的人,就讥笑他。

54 But he took her by the hand and called to her, "Child, arise!"

耶稣拿起她的手来,喊说:"女孩,起来!"

55 Her breath returned and she immediately arose. He then directed that she should be given something to eat.

她的灵魂回来了,她就立刻起来了。耶稣吩咐给她吃的。

56 Her parents were astounded, and he instructed them to tell no one what had happened.

她的父母惊讶的出神。耶稣却警告他们不要传扬这事。

Footnotes(注解)

1 [1-3] Luke presents Jesus as an itinerant preacher traveling in the company of the Twelve and of the Galilean women who are sustaining them out of their means. These Galilean women will later accompany Jesus on his journey to Jerusalem and become witnesses to his death (Luke 23:49) and resurrection (Luke 24:9-11, where Mary Magdalene and Joanna are specifically mentioned; cf also Acts 1:14). The association of women with the ministry of Jesus is most unusual in the light of the attitude of first-century Palestinian Judaism toward women. The more common attitude is expressed in John 4:27, and early rabbinic documents caution against speaking with women in public.

2 [4-21] The focus in this section is on how one should hear the word of God and act on it. It includes the parable of the sower and its explanation (Luke 8:4-15), a collection of sayings on how one should act on the word that is heard (Luke 8:16-18), and the identification of the mother and brothers of Jesus as the ones who hear the word and act on it (Luke 8:19-21). See also the notes on Matthew 13:1-53 and Mark 4:1-34.

3 [4-8] See the note on Matthew 13:3-8.

4 [11-15] On the interpretation of the parable of the sower, see the note on Matthew 13:18-23.

5 [16-18] These sayings continue the theme of responding to the word of God. Those who hear the word must become a light to others (Luke 8:16); even the mysteries of the kingdom that have been made known to the disciples (Luke 8:9-10) must come to light (Luke 8:17); a generous and persevering response to the word of God leads to a still more perfect response to the word.

6 [19] His brothers: see the note on Mark 6:3.

7 [21] The family of Jesus is not constituted by physical relationship with him but by obedience to the word of God. In this, Luke agrees with the Marcan parallel (Mark 3:31-35), although by omitting Mark 3:33 and especially Mark 3:20-21 Luke has softened the Marcan picture of Jesus' natural family. Probably he did this because Mary has already been presented in Luke 1:38 as the obedient handmaid of the Lord who fulfills the requirement for belonging to the eschatological family of Jesus; cf also Luke 11:27-28.

8 [22-56] This section records four miracles of Jesus that manifest his power and authority: (1) the calming of a storm on the lake (Luke 8:22-25); (2) the exorcism of a demoniac (Luke 8:26-39); (3) the cure of a hemorrhaging woman (Luke 8:40-48); (4) the raising of Jairus's daughter to life (49-56). They parallel the same sequence of stories at Mark 4:35-5:43.

9 [26] Gerasenes: other manuscripts read Gadarenes or Gergesenes. See also the note on Matthew 8:28. Opposite Galilee: probably Gentile territory (note the presence in the area of pigs--unclean animals to Jews) and an indication that the person who receives salvation (Luke 8:36) is a Gentile.

10 [30] What is your name?: the question reflects the popular belief that knowledge of the spirit's name brought control over the spirit. Legion: to Jesus' question the demon replies with a Latin word transliterated into Greek. The Roman legion at this period consisted of 5,000 to 6,000 foot soldiers; hence the name implies a very large number of demons.

11 [31] Abyss: the place of the dead (Romans 10:7) or the prison of Satan (Rev 20:3) or the subterranean "watery deep" that symbolizes the chaos before the order imposed by creation (Genesis 1:2).

12 [35] Sitting at his feet: the former demoniac takes the position of a disciple before the master (Luke 10:39; Acts 22:3).

13 [40-56] Two interwoven miracle stories, one a healing and the other a resuscitation, present Jesus as master over sickness and death. In the Lucan account, faith in Jesus is responsible for the cure (Luke 8:48) and for the raising to life (Luke 8:50).

14 [42] An only daughter: cf the son of the widow of Nain whom Luke describes as an "only" son (Luke 7:12; see also Luke 9:38).

15 [43] Afflicted with hemorrhages for twelve years: according to the Mosaic law (Lev 15:25-30) this condition would render the woman unclean and unfit for contact with other people.

16 [52] Sleeping: her death is a temporary condition; cf John 11:11-14.



路加福音 Luke Chapter 9
Luke
Chapter 9

1 1 He summoned the Twelve and gave them power and authority over all demons and to cure diseases,

耶稣召集了那十二人来,赐给他们制伏一切魔鬼,并治疗疾病的能力和权柄,

2 and he sent them to proclaim the kingdom of God and to heal (the sick).

派遣他们去宣讲天主的国,并治好病人,

3 He said to them,"Take nothing for the journey, 2 neither walking stick, nor sack, nor food, nor money, and let no one take a second tunic.

向他们说:"你们在路上什么也不要带:也不要带棍杖,也不要带口袋,也不要带食物,也不要带银钱,也不要带两件内衣。

4 Whatever house you enter, stay there and leave from there.

你们无论进了那一家,就住在那里,直到从那里离去。

5 And as for those who do not welcome you, when you leave that town, shake the dust from your feet 3 in testimony against them."

人若不接待你们,你们要离开那城,拂去你们脚上的尘土,作为反对他们的证据。"

6 Then they set out and went from village to village proclaiming the good news and curing diseases everywhere.

他们就出发,周游各乡村,宣传喜讯,到处治病。

7 4 Herod the tetrarch 5 heard about all that was happening, and he was greatly perplexed because some were saying,"John has been raised from the dead";

分封侯黑落德听到发生的这一切事,犹豫不定,因为有些人说:"若翰从死者中复活了。"

8 others were saying,"Elijah has appeared"; still others,"One of the ancient prophets has arisen."

但另有些人说:"是厄里亚出现了。"还有些人说:"是一位古先知复活了。"

9 6 But Herod said,"John I beheaded. Who then is this about whom I hear such things?" And he kept trying to see him.

黑落德且说:"若翰我已经斩首了;而这人到底是谁?关于他,我竟听到了这样的事!"便想法看看他。

10 When the apostles returned, they explained to him what they had done. He took them and withdrew in private to a town called Bethsaida.

宗徒们回来,把所行的一切,报告给耶稣,他遂带着他们私自退往一座名叫贝特赛达的城去了。

11 The crowds, meanwhile, learned of this and followed him. He received them and spoke to them about the kingdom of God, and he healed those who needed to be cured.

群众一知道,也跟随他去了;他就迎接他们,给他们讲论天主的国,并治好了那些急需治疗的人。

12 As the day was drawing to a close, the Twelve approached him and said,"Dismiss the crowd so that they can go to the surrounding villages and farms and find lodging and provisions; for we are in a deserted place here."

天将要黑的时候,那十二人前来对他说:"请遣散群众,叫他们往四周村庄田舍里去投宿寻食,因为我们这里,是在荒野地方。"

13 He said to them,"Give them some food yourselves." They replied,"Five loaves and two fish are all we have, unless we ourselves go and buy food for all these people."

耶稣却向他们说:"你们给他们吃的吧!"他们答说:"我们不过只有五个饼和两条鱼,除非我们亲自去给这一切人购买食物。

14 Now the men there numbered about five thousand. Then he said to his disciples,"Have them sit down in groups of (about) fifty."

原来男人大约有五千。他却对自己的门徒说:"叫他们分伙坐下,约五十人一伙。"

15 They did so and made them all sit down.

门徒就照样做了,叫众人坐下。

16 Then taking 7 the five loaves and the two fish, and looking up to heaven, he said the blessing over them, broke them, and gave them to the disciples to set before the crowd.

他遂拿起那五个饼和那两条鱼来,望着天祝福了,擘开递给门徒,叫他们摆在群众前。

17 They all ate and were satisfied. And when the leftover fragments were picked up, they filled twelve wicker baskets.

众人吃了,也都饱了;把他们所剩的碎块,收集了十二筐。

18 8 9 Once when Jesus was praying in solitude, and the disciples were with him, he asked them,"Who do the crowds say that I am?"

有一天,耶稣独自祈祷,门徒同他在一起,他问他们说:"众人说我是谁?"

19 They said in reply,"John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.'"

他们回答说:"有人说是洗者若翰;有人却说是厄里亚;还有人说是古时的一位先知复活了。"

20 Then he said to them,"But who do you say that I am?" Peter said in reply,"The Messiah of God." 10

他问他们说:"但你们说我是谁呢?"伯多禄回答说:"天主的受傅者。"21

21 He rebuked them and directed them not to tell this to anyone.

"人子必须受许多苦,被长老、司祭长和经师们弃绝,并且要被杀;但第三天必要复活。"

22 He said,"The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised."

"人子必须受许多苦,被长老、司祭长和经师们弃绝,并且要被杀;但第三天必要复活。"

23 Then he said to all,"If anyone wishes to come after me, he must deny himself and take up his cross daily 11 and follow me.

他又对众人说:"谁若愿意跟随我,该弃绝自己,天天背着自己的十字架跟随我。

24 For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.

因为谁若愿意救自己性命,必要丧失性命;但谁若为我的原故丧失自己的性命,这人必能救得性命。

25 What profit is there for one to gain the whole world yet lose or forfeit himself?

人纵然赚得了全世界,却丧失了自己,或赔上自己,为他有什益处呢?

26 Whoever is ashamed of me and of my words, the Son of Man will be ashamed of when he comes in his glory and in the glory of the Father and of the holy angels.

谁若以我和我的话为耻,将来人子在自己的光荣,和父及众圣天使的光荣中降来时,也要以这人为耻。

27 Truly I say to you, there are some standing here who will not taste death until they see the kingdom of God."

我确实告诉你们:站在这里的人中,就有几个在未尝到死味以前,必要看见天主的国。"

28 12 13 About eight days after he said this, he took Peter, John, and James and went up the mountain to pray.

讲了这些道理以后,大约过了八天,耶稣带着伯多禄、若望和雅各伯上山去祈祷。

29 While he was praying his face changed in appearance and his clothing became dazzling white.

正当他祈祷时,他的面容改变,他的衣服洁白发光。

30 And behold, two men were conversing with him, Moses and Elijah, 14

忽然,有两个人,即梅瑟和厄里亚,同他谈话。

31 15 who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem.

他们出显在光耀中,谈论耶稣的去世,即他在耶路撒冷必要完成的事。

32 Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory 16 and the two men standing with him.

伯多禄和同他在一起的,都昏昏欲睡。他们一醒,就看见他的光耀和在他旁待立的两个人。

33 As they were about to part from him, Peter said to Jesus,"Master, it is good that we are here; let us make three tents, 17 one for you, one for Moses, and one for Elijah." But he did not know what he was saying.

那二人正要离开时,伯多禄对耶稣说:"老师,我们在这里真好!让我们搭三个帐棚:一个为你,一个为梅瑟,一个为厄里亚。"他原来不知道说什么了。

34 18 While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud.

他说这话的时候,有一片云彩遮蔽了他们。他们进入云彩时,门徒们就害怕起来。

35 19 Then from the cloud came a voice that said,"This is my chosen Son; listen to him."

云中有声音说:"这是我的儿子,我所拣选的,你们要听从他!"

36 After the voice had spoken, Jesus was found alone. They fell silent and did not at that time 20 tell anyone what they had seen.

正有这声音时,只见耶稣独自一人。在那些日子,他们都守了秘密,把所见的事一点也没有告诉任何人。

37 21 On the next day, when they came down from the mountain, a large crowd met him.

第二天,他们从山上下来,一大群人来迎接他。

38 There was a man in the crowd who cried out,"Teacher, I beg you, look at my son; he is my only child.

看,从群众中有一个人喊叫说:"师傅,求你怜视我的儿子,因为他是我的独子;

39 For a spirit seizes him and he suddenly screams and it convulses him until he foams at the mouth; it releases him only with difficulty, wearing him out.

魔鬼一抓住他,便使他突然狂叫,使他痉挛至于吐沫,叫他筋疲力尽了,还是不肯离开他。

40 I begged your disciples to cast it out but they could not."

我求了你的门徒把魔鬼逐出,他们却不能。"

41 Jesus said in reply,"O faithless and perverse generation, how long will I be with you and endure you? Bring your son here."

耶稣回答说:"哎!无信而败坏的世代!我同你们在一起,并容忍你们直到几时呢?领你的儿子到我这里来吧!"

42 As he was coming forward, the demon threw him to the ground in a convulsion; but Jesus rebuked the unclean spirit, healed the boy, and returned him to his father.

当他走过来时,魔鬼还把他摔倒,使他痉挛。耶稣一叱责邪魔,就治好了孩子,把他交给了他的父亲。

43 And all were astonished by the majesty of God. While they were all amazed at his every deed, he said to his disciples,

众人都惊讶天主的伟大。

44 "Pay attention to what I am telling you. The Son of Man is to be handed over to men."

"你们应谨记这些话:人子将要被交于人手中。"

45 But they did not understand this saying; its meaning was hidden from them so that they should not understand it, and they were afraid to ask him about this saying.

但他们不明了这话,这话为他们还是蒙蔽着,不叫他们了解;他们又怕问他这话的意思。

46 22 An argument arose among the disciples about which of them was the greatest.

他们心中起了一个思想:谁是他们中最大的。

47 Jesus realized the intention of their hearts and took a child and placed it by his side

耶稣看透了他们的心思,就领来一个小孩子,叫他立在自己身边,

48 and said to them,"Whoever receives this child in my name receives me, and whoever receives me receives the one who sent me. For the one who is least among all of you is the one who is the greatest."

对他们说:"谁若为了我的名字收留这个小孩子,就是收留我;谁若收留我,就是收留那派遣我来的;因为在你们众人中最小的,这人才是最大的。"

49 Then John said in reply,"Master, we saw someone casting out demons in your name and we tried to prevent him because he does not follow in our company."

若望说:"老师!我们曾看见一个人,因你的名字驱魔,就禁止了他,因为他不与我们同伙。"

50 Jesus said to him,"Do not prevent him, for whoever is not against you is for you."

耶稣却向他说:"不要禁止!因为谁不反对你们,就是倾向你们。"

51 23 24 25 When the days for his being taken up were fulfilled, he resolutely determined to journey to Jerusalem,

耶稣被接升天的日期,就快要来到,他遂决意面朝耶路撒冷走去,

52 26 and he sent messengers ahead of him. On the way they entered a Samaritan village to prepare for his reception there,

便打发使者在他在前面走;他们去了,进了撒马黎雅人的一个村庄,好为他准备住宿。

53 but they would not welcome him because the destination of his journey was Jerusalem.

人们却不收留他,因为他是面朝耶路撒冷去的。

54 When the disciples James and John saw this they asked,"Lord, do you want us to call down fire from heaven to consume them?"

雅各伯及若望两个门徒见了,便说:"主,你愿意我们叫火自天降下,焚毁他们吗?"

55 Jesus turned and rebuked them,

耶稣转过身来斥责了他们。

56 and they journeyed to another village.

他们遂又到别的村庄去了。

57 27 As they were proceeding on their journey someone said to him,"I will follow you wherever you go."

他们正走的时侯,在路上有一个人对耶稣说:"你不论往那里去,我要跟随你。"

58 Jesus answered him,"Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head."

耶稣给他说:"狐狸有穴,天上的飞鸟有巢;但是人子却没有枕头的地方。"

59 And to another he said,"Follow me." But he replied,"(Lord,) let me go first and bury my father."

又对另一个人说:"你跟随我吧!"那人却说:"主,请许我先去埋葬我的父亲。"

60 But he answered him,"Let the dead bury their dead. 28 But you, go and proclaim the kingdom of God."

耶稣给他说:"任凭死人去埋葬自己的死人吧!至于你,你要去宣扬天主的国。"

61 And another said,"I will follow you, Lord, but first let me say farewell to my family at home."

又有一个人说:"主!我要跟随你!但是请许我先告别我的家人。"

62 (To him) Jesus said,"No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God."

Footnotes(注解)

1 [1-6] Armed with the power and authority that Jesus himself has been displaying in the previous episodes, the Twelve are now sent out to continue the work that Jesus has been performing throughout his Galilean ministry: (1) proclaiming the kingdom (Luke 4:43; 8:1); (2) exorcising demons (Luke 4:33-37, 41; 8:26-39) and (3) healing the sick (Luke 4:38-40; 5:12-16, 17-26; 6:6-10; 7:1-10, 17, 22; Luke 8:40-56).

2 [3] Take nothing for the journey: the absolute detachment required of the disciple (Luke 14:33) leads to complete reliance on God (Luke 12:22-31).

3 [5] Shake the dust from your feet: see the note on Matthew 10:14.

4 [7-56] This section in which Luke gathers together incidents that focus on the identity of Jesus is introduced by a question that Herod is made to ask in this gospel:"Who then is this about whom I hear such things?" (Luke 9:9) In subsequent episodes, Luke reveals to the reader various answers to Herod's question: Jesus is one in whom God's power is present and who provides for the needs of God's people (Luke 9:10-17); Peter declares Jesus to be"the Messiah of God" (Luke 9:18-21); Jesus says he is the suffering Son of Man (Luke 22:43-45); Jesus is the Master to be followed, even to death (Luke 9:23-27); Jesus is God's son, his Chosen One (Luke 9:28-36).

5 [7] Herod the tetrarch: see the note on Luke 3:1.

6 [9] And he kept trying to see him: this indication of Herod's interest in Jesus prepares for Luke 13:31-33 and for Luke 23:8-12 where Herod's curiosity about Jesus' power to perform miracles remains unsatisfied.

7 [16] Then taking . . . : the actions of Jesus recall the institution of the Eucharist in Luke 22:19; see also the note on Matthew 14:19.

8 [18-22] This incident is based on Mark 8:27-33, but Luke has eliminated Peter's refusal to accept Jesus as suffering Son of Man (Mark 8:32) and the rebuke of Peter by Jesus (Mark 8:33). Elsewhere in the gospel, Luke softens the harsh portrait of Peter and the other apostles found in his Marcan source (cf Luke 22:39-46, which similarly lacks a rebuke of Peter that occurs in the source, Mark 14:37-38).

9 [18] When Jesus was praying in solitude: see the note on Luke 3:21.

10 [20] The Messiah of God: on the meaning of this title in first-century Palestinian Judaism, see the notes on Luke 2:11 and on Matthew 16:13-20 and Mark 8:27-30.

11 [23] Daily: this is a Lucan addition to a saying of Jesus, removing the saying from a context that envisioned the imminent suffering and death of the disciple of Jesus (as does the saying in Mark 8:34-35) to one that focuses on the demands of daily Christian existence.

12 [28-36] Situated shortly after the first announcement of the passion, death, and resurrection, this scene of Jesus' transfiguration provides the heavenly confirmation to Jesus' declaration that his suffering will end in glory (Luke 9:32); see also the notes on Matthew 17:1-8 and Mark 9:2-8.

13 [28] Up the mountain to pray: the"mountain" is the regular place of prayer in Luke (see Luke 6:12; 22:39-41).

14 [30] Moses and Elijah: the two figures represent the Old Testament law and the prophets. At the end of this episode, the heavenly voice will identify Jesus as the one to be listened to now (Luke 9:35). See also the note on Mark 9:5.

15 [31] His exodus that he was going to accomplish in Jerusalem: Luke identifies the subject of the conversation as the exodus of Jesus, a reference to the death, resurrection, and ascension of Jesus that will take place in Jerusalem, the city of destiny (see Luke 9:51). The mention of exodus, however, also calls to mind the Israelite Exodus from Egypt to the promised land.

16 [32] They saw his glory: the glory that is proper to God is here attributed to Jesus (see Luke 24:26).

17 [33] Let us make three tents: in a possible allusion to the feast of Tabernacles, Peter may be likening his joy on the occasion of the transfiguration to the joyful celebration of this harvest festival.

18 [34] Over them: it is not clear whether them refers to Jesus, Moses, and Elijah, or to the disciples. For the cloud casting its shadow, see the note on Mark 9:7.

19 [35] Like the heavenly voice that identified Jesus at his baptism prior to his undertaking the Galilean ministry (Luke 3:22), so too here before the journey to the city of destiny is begun (Luke 9:51) the heavenly voice again identifies Jesus as Son. Listen to him: the two representatives of Israel of old depart (Luke 9:33) and Jesus is left alone (Luke 9:36) as the teacher whose words must be heeded (see also Acts 3:22).

20 [36] At that time: i.e., before the resurrection.

21 [37-43a] See the note on Mark 9:14-29.

22 [46-50] These two incidents focus on attitudes that are opposed to Christian discipleship: rivalry and intolerance of outsiders.

23 [9:51-18:14] The Galilean ministry of Jesus finishes with the previous episode and a new section of Luke's gospel begins, the journey to Jerusalem. This journey is based on Mark 10:1-52 but Luke uses his Marcan source only in Luke 18:15-19:27. Before that point he has inserted into his gospel a distinctive collection of sayings of Jesus and stories about him that he has drawn from Q, a collection of sayings of Jesus used also by Matthew, and from his own special traditions. All of the material collected in this section is loosely organized within the framework of a journey of Jesus to Jerusalem, the city of destiny, where his exodus (suffering, death, resurrection, ascension) is to take place (Luke 9:31), where salvation is accomplished, and from where the proclamation of God's saving word is to go forth (Luke 24:47; Acts 1:8). Much of the material in the Lucan travel narrative is teaching for the disciples. During the course of this journey Jesus is preparing his chosen Galilean witnesses for the role they will play after his exodus (Luke 9:31): they are to be his witnesses to the people (Acts 10:39; 13:31) and thereby provide certainty to the readers of Luke's gospel that the teachings they have received are rooted in the teachings of Jesus (Luke 1:1-4).

24 [51-55] Just as the Galilean ministry began with a rejection of Jesus in his hometown, so too the travel narrative begins with the rejection of him by Samaritans. In this episode Jesus disassociates himself from the attitude expressed by his disciples that those who reject him are to be punished severely. The story alludes to 2 Kings 1:10, 12 where the prophet Elijah takes the course of action Jesus rejects, and Jesus thereby rejects the identification of himself with Elijah.

25 [51] Days for his being taken up: like the reference to his exodus in Luke 9:31 this is probably a reference to all the events (suffering, death, resurrection, ascension) of his last days in Jerusalem. He resolutely determined: literally,"he set his face."

26 [52] Samaritan: Samaria was the territory between Judea and Galilee west of the Jordan river. For ethnic and religious reasons, the Samaritans and the Jews were bitterly opposed to one another (see John 4:9).

27 [57-62] In these sayings Jesus speaks of the severity and the unconditional nature of Christian discipleship. Even family ties and filial obligations, such as burying one's parents, cannot distract one no matter how briefly from proclaiming the kingdom of God. The first two sayings are paralleled in Matthew 8:19-22; see also the notes there.

28 [60] Let the dead bury their dead: i.e., let the spiritually dead (those who do not follow) bury their physically dead. See also the note on Matthew 8:22.



路加福音 Mark Chapter 10
Luke
Chapter 10

1 1 After this the Lord appointed seventy (-two) 2 others whom he sent ahead of him in pairs to every town and place he intended to visit.

此后,主另外选定了七十二人,派遣他们两个两个地在他前面,到他自己将要去的各城各地去。

2 He said to them, "The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.

他对他们说:"庄稼多而工人少,所以你们应当求庄稼的主人,派遣工人来,收割他的庄稼。

3 Go on your way; behold, I am sending you like lambs among wolves.

你们去吧!看,我派遣你们犹如羔羊往狼群中。

4 3 Carry no money bag, no sack, no sandals; and greet no one along the way.

你们不要带钱囊,不要带口袋,也不要带鞋;路上也不要向人请安。

5 Into whatever house you enter, first say, ‘Peace to this household.' 4

不论进了那一家,先说:愿这一家平安!

6 If a peaceful person 5 lives there, your peace will rest on him; but if not, it will return to you.

那里如有和平之子,你们的和平就要停留在他身上;否则,仍归于你们。

7 Stay in the same house and eat and drink what is offered to you, for the laborer deserves his payment. Do not move about from one house to another.

你们要住在那一家,吃喝他们所供给的,因为工人自当有他的工资;你们不可从这一家挪到那一家。

8 Whatever town you enter and they welcome you, eat what is set before you,

不论进了那座城,人若接纳你们,给你们摆上什么,你们就吃什么。

9 cure the sick in it and say to them, ‘The kingdom of God is at hand for you.'

要医治城中的病人,并给他们说:天主的国已经临近你们了。

10 Whatever town you enter and they do not receive you, go out into the streets and say,

不论进了那座城,人如不接纳你们,你们就出来,到街市上说:

11 ‘The dust of your town that clings to our feet, even that we shake off against you.' Yet know this: the kingdom of God is at hand.

连你们城中粘在我们脚上的尘土,我们也要给你们拂下来;但是你们当知道:天主的国已经临近了。

12 I tell you, it will be more tolerable for Sodom on that day than for that town.

我告诉你们:在那一日,索多玛所受的惩罚,要比这座城容易忍受。"

13 6 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes.

"苛辣匝因啊,你是有祸的了!贝特赛达啊,你是有祸的了!因为在你们那里所行的异能,如果行在提洛及漆冬,她们早已披上苦衣,坐在灰尘中,而改过自新了。

14 But it will be more tolerable for Tyre and Sidon at the judgment than for you.

但是在审判时,提洛和漆冬所受的惩罚,要比你们容易忍受。

15 7 And as for you, Capernaum, 'Will you be exalted to heaven? You will go down to the netherworld.'"

还有你,葛法翁啊!莫非你要被高举到天上吗?将来你必被推下阴府。

16 Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me."

听你们的,就是听我;拒绝你们的,就是拒绝我;拒绝我的,就是拒绝那派遣我的。"

17 The seventy (-two) returned rejoicing, and said, "Lord, even the demons are subject to us because of your name."

那七十二人欢喜地归来,说:"主!因着你的名号,连恶魔都屈服于我们。"

18 Jesus said, "I have observed Satan fall like lightning 8 from the sky.

耶稣向他们说:"我看见撒殚如同闪电一般自天跌下。

19 Behold, I have given you the power‘to tread upon serpents' and scorpions and upon the full force of the enemy and nothing will harm you.

看我已经授予你们权柄,使你们践踏在蛇蝎上,并能制伏仇敌的一切势力,没有什么能伤害你们。

20 Nevertheless, do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven."

但是,你们不要因为魔鬼屈服于你们的这件事而喜欢,你们应当喜欢的,乃是因为你们的名字,已经登记在天上了。"

21 At that very moment he rejoiced (in) the holy Spirit and said, "I give you praise, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. 9 Yes, Father, such has been your gracious will.

就在那时刻,耶稣因圣神而欢欣说:"父啊!天地的主宰,我称谢你,因为你将这些事瞒住了智慧及明达的人,而启示了给小孩子。是的,父啊!你原来喜欢这样做。

22 All things have been handed over to me by my Father. No one knows who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son wishes to reveal him."

我父将一切都交给我,除了父,没有一个认识子是谁,除了子及子所愿启示的人外,也没有一个认识父是谁的。"

23 Turning to the disciples in private he said, "Blessed are the eyes that see what you see.

耶稣转过身来私下对门徒说:"见你们所见之事的眼睛是有福的。

24 For I say to you, many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it."

我告诉你们:曾经有许多先知及君王希望看你们所见的,而没有看见;听你们所听的,而没有听到。

25 10 There was a scholar of the law 11 who stood up to test him and said, "Teacher, what must I do to inherit eternal life?"

有一个法学士起来,试探耶稣说:"师傅,我应当做什么,才能获得永生?"

26 Jesus said to him, "What is written in the law? How do you read it?"

耶稣对他说:"法律上记载了什么?你是怎样读的?"

27 He said in reply, "You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself."

他答说:"你应当全心、全灵、全力、全意爱上主,你的天主,并爱近人如你自己。"

28 He replied to him, "You have answered correctly; do this and you will live."

耶稣向他说:"你答应得对。你这样做,必得生活。"

29 But because he wished to justify himself, he said to Jesus, "And who is my neighbor?"

但是,他愿意显示自己理直,又对耶稣说:"毕竟谁是我的近人?"

30 Jesus replied, "A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead.

耶稣答说:"有一个人从耶路撒冷下来,到耶里哥去,遭遇了强盗;他们剥去他的衣服,并加以击伤,将他半死半活的丢下走了。

31 12 A priest happened to be going down that road, but when he saw him, he passed by on the opposite side.

正巧有一个司祭在那条路上下来,看了看他,便从旁边走过去。

32 Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side.

又有一个肋未人,也是一样;他到了那里,看了看,也从旁边走过去。

33 But a Samaritan traveler who came upon him was moved with compassion at the sight.

但有一个撒马黎雅人,路过他那里,一看见就动了怜悯的心,

34 He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn and cared for him.

遂上前,在他的伤处注上油与酒,包扎好了,又扶他骑上自己的牲口,把他到带客店里,小心照料他。

35 The next day he took out two silver coins and gave them to the innkeeper with the instruction,‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.'

第二天,取出两个银钱交给店主说:请你小心看护他!不论余外花费多少,等我回来时,必要补还你。

36 Which of these three, in your opinion, was neighbor to the robbers' victim?"

你以为这三个人中,谁是那遭遇那强盗者的近人呢?"

37 He answered, "The one who treated him with mercy." Jesus said to him, "Go and do likewise."

那人答说:"是怜悯他的那人。"耶稣遂给他说:"你去,也照样做吧!"

38 13 As they continued their journey he entered a village where a woman whose name was Martha welcomed him.

他们走路的时候,耶稣进了一个村庄。有一个名叫玛尔大的女人,把耶稣接到家中。

39 14 She had a sister named Mary (who) sat beside the Lord at his feet listening to him speak.

她有一个妹妹,名叫玛利亚,坐在主的脚前听他讲话。

40 Martha, burdened with much serving, came to him and said, "Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me."

玛尔大为伺候耶稣,忙碌不已,便上前来说:"主!我的妹妹丢下我一个人伺候,你不介意吗?请叫她来帮助我吧!"

41 The Lord said to her in reply, "Martha, Martha, you are anxious and worried about many things.

主回答她说:"玛尔大,玛尔大!你为了许多事操心忙碌,

42 15 There is need of only one thing. Mary has chosen the better part and it will not be taken from her."

其实需要的惟有一件。玛利亚选择了更好的一份,是不能从她夺去的。"

Footnotes(注解)

1 [1-12] Only the Gospel of Luke contains two episodes in which Jesus sends out his followers on a mission: the first (Luke 10:1-6) is based on the mission in Mark 6:6b-13 and recounts the sending out of the Twelve; here in Luke 10:1-12 a similar report based on Q becomes the sending out of seventy-two in this gospel. The episode continues the theme of Jesus preparing witnesses to himself and his ministry. These witnesses include not only the Twelve but also the seventy-two who may represent the Christian mission in Luke's own day. Note that the instructions given to the Twelve and to the seventy-two are similar and that what is said to the seventy-two in Luke 10:4 is directed to the Twelve in Luke 22:35.

2 [1] Seventy[-two]: important representatives of the Alexandrian and Caesarean text types read "seventy," while other important Alexandrian texts and Western readings have "seventy-two."

3 [4] Carry no money bag . . . greet no one along the way: because of the urgency of the mission and the singlemindedness required of missionaries, attachment to material possessions should be avoided and even customary greetings should not distract from the fulfillment of the task.

4 [5] First say, "Peace to this household': see the notes on Luke 2:14 and Matthew 10:13.

5 [6] A peaceful person: literally, "a son of peace."

6 [13-16] The call to repentance that is a part of the proclamation of the kingdom brings with it a severe judgment for those who hear it and reject it.

7 [15] The netherworld: the underworld, the place of the dead (Acts 2:27, 31) here contrasted with heaven; see also the note on Matthew 11:23.

8 [18] I have observed Satan fall like lightning: the effect of the mission of the seventy-two is characterized by the Lucan Jesus as a symbolic fall of Satan. As the kingdom of God is gradually being established, evil in all its forms is being defeated; the dominion of Satan over humanity is at an end.

9 [21] Revealed them to the childlike: a restatement of the theme announced in Luke 8:10: the mysteries of the kingdom are revealed to the disciples. See also the note on Matthew 11:25-27.

10 [25-37] In response to a question from a Jewish legal expert about inheriting eternal life, Jesus illustrates the superiority of love over legalism through the story of the good Samaritan. The law of love proclaimed in the "Sermon on the Plain" (Luke 6:27-36) is exemplified by one whom the legal expert would have considered ritually impure (see John 4:9). Moreover, the identity of the "neighbor" requested by the legal expert (Luke 10:29) turns out to be a Samaritan, the enemy of the Jew (see the note on Luke 9:52).

11 [25] Scholar of the law: an expert in the Mosaic law, and probably a member of the group elsewhere identified as the scribes (Luke 5:21).

12 [31-32] Priest . . . Levite: those religious representatives of Judaism who would have been expected to be models of "neighbor" to the victim pass him by.

13 [38-42] The story of Martha and Mary further illustrates the importance of hearing the words of the teacher and the concern with women in Luke.

14 [39] Sat beside the Lord at his feet: it is remarkable for first-century Palestinian Judaism that a woman would assume the posture of a disciple at the master's feet (see also Luke 8:35; Acts 22:3), and it reveals a characteristic attitude of Jesus toward women in this gospel (see Luke 8:2-3).

15 [42] There is need of only one thing: some ancient versions read, "there is need of few things"; another important, although probably inferior, reading found in some manuscripts is, "there is need of few things, or of one."



路加福音 Luke Chapter 11
Luke
Chapter 11

1 1 2 He was praying in a certain place, and when he had finished, one of his disciples said to him, "Lord, teach us to pray just as John taught his disciples."

有一次,耶稣在一个地方祈祷,停止以后,他的一个门徒对他说:"主,请教给我们祈祷,如同若翰教给了他的门徒一样。"

2 3 He said to them, "When you pray, say: Father, hallowed be your name, your kingdom come.

耶稣给他们说:"你们祈祷时要说:父啊!愿你的名被尊为圣,愿你的国来临!

3 Give us each day our daily bread 4

我们的日用粮,求你天天赐给我们!

4 and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test."

宽免我们的罪过,因为我们自己也宽免所有亏负我们的人;不要让我们陷入诱惑。"

5 And he said to them, "Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread,

耶稣对他们说:"你们中间谁有一个朋友,半夜去他那里,给他说:朋友,借给我三个饼罢!

6 for a friend of mine has arrived at my house from a journey and I have nothing to offer him,'

因为我的朋友行路到了我这里,我没有什么可以款待他。

7 and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.'

那人从里面回答说:不要烦扰我了!门已经关上,我的孩子们同我一起在床上,我不能起来给你。

8 I tell you, if he does not get up to give him the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence.

我告诉你们:他纵然不为了他是朋友的原故,而起来给他,也要因他恬不知耻地切求而起来,给他所需要的一切。

9 "And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you.

所以,我告诉你们:你们求,必要给你们;你们找,必要找着;你们敲,必要给你们开。

10 For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.

因为凡求的,就必得到;找的,就必找到;敲的,就必给他开。

11 What father among you would hand his son a snake when he asks for a fish?

你们中间那有为父亲的,儿子向他求饼,反而给他石头呢?或是求鱼,反将蛇当鱼给他呢?

12 Or hand him a scorpion when he asks for an egg?

或者求鸡蛋,反将蝎子给他呢?

13 If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the holy Spirit 5 to those who ask him?"

你们纵然不善,尚且知道把好东西给你们的儿女,何况在天之父,有不更将圣神赐与求他的人吗?"

14 He was driving out a demon (that was) mute, and when the demon had gone out, the mute person spoke and the crowds were amazed.

耶稣驱逐一个魔鬼──他是使人喑哑的魔鬼;他出去以后,哑吧便说出话来,群众都惊讶不止。

15 Some of them said, "By the power of Beelzebul, the prince of demons, he drives out demons."

但是,其中有人说:"他是仗赖魔王贝耳则步驱魔。"

16 Others, to test him, asked him for a sign from heaven.

另一些人试探耶稣,向他要求一个自天而来的征兆。

17 But he knew their thoughts and said to them, "Every kingdom divided against itself will be laid waste and house will fall against house.

耶稣知道了他们的心意,便给他们说:"凡是一国自相纷争,必成废墟,一家一家的败落。

18 And if Satan is divided against himself, how will his kingdom stand? For you say that it is by Beelzebul that I drive out demons.

如果撒殚自相纷争,他的国如何能存立呢?因为你们说我仗赖贝耳则步驱魔。

19 If I, then, drive out demons by Beelzebul, by whom do your own people 6 drive them out? Therefore they will be your judges.

如果我仗赖贝耳则步驱魔,你们的子弟们是仗赖谁驱魔呢?为此,他们将是你们的裁判者。

20 But if it is by the finger of God that (I) drive out demons, then the kingdom of God has come upon you.

如果我是仗赖天主的手指驱魔,那么,天主的国已来到你们中间了。

21 When a strong man fully armed guards his palace, his possessions are safe.

几时壮士佩带武器,看守自己的宅舍,他的财产,必能安全。

22 But when one stronger 7 than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils.

但是,如果有个比他强壮的来战胜他,必会把他所依仗的一切器械都夺去,而瓜分他的赃物。

23 Whoever is not with me is against me, and whoever does not gather with me scatters.

不随同我的,就是反对我;不同我收集的,就是分散。"

24 "When an unclean spirit goes out of someone, it roams through arid regions searching for rest but, finding none, it says, 'I shall return to my home from which I came.'

"邪魔从人身上出去后,走遍干旱之地,寻找一个安息之所,却没有找着;他于是说:我要回到我出来的那屋里去。

25 But upon returning, it finds it swept clean and put in order.

他来到后,见里面已打扫清洁,装饰整齐,

26 Then it goes and brings back seven other spirits more wicked than itself who move in and dwell there, and the last condition of that person is worse than the first."

就去,另外带了七个比自己更恶的魔鬼来,进去,住在那里;那人末后的处境,比先前就更坏了。"

27 8 While he was speaking, a woman from the crowd called out and said to him, "Blessed is the womb that carried you and the breasts at which you nursed."

耶稣说这些话的时候,人群中,有一个妇人高声向他说:"怀过你的胎,及你所吮吸过的乳房,是有福的!"

28 He replied, "Rather, blessed are those who hear the word of God and observe it."

耶稣却说:"可是那听天主的话而遵行的人,更是有福的!"

29 9 While still more people gathered in the crowd, he said to them, "This generation is an evil generation; it seeks a sign, but no sign will be given it, except the sign of Jonah.

群众集合拢来的时候,耶稣开始说:"这一世代是一邪恶的世代:它要求征兆,除了约纳的征兆外,必不给它任何其它征兆。

30 Just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation.

因为,有如约纳为尼尼微人是个征兆,将来人子为这一世代也是这样。

31 At the judgment the queen of the south will rise with the men of this generation and she will condemn them, because she came from the ends of the earth to hear the wisdom of Solomon, and there is something greater than Solomon here.

南方的女王,在审判时,将同这一代人起来,定他们的罪,因为她从地极来,听撒罗满的智慧;看,这里有一位大于撒罗满的!

32 At the judgment the men of Nineveh will arise with this generation and condemn it, because at the preaching of Jonah they repented, and there is something greater than Jonah here.

尼尼微人在审判时,将同这一代人起来,定他们的罪,因为尼尼微人因了约纳的宣讲而悔改了;看,这里有一位大于约纳的!"

33 "No one who lights a lamp hides it away or places it (under a bushel basket), but on a lampstand so that those who enter might see the light.

"没有人点灯放在窖中,或置于斗下的,而是放在灯台上,让进来的人看见光明。

34 The lamp of the body is your eye. When your eye is sound, then your whole body is filled with light, but when it is bad, then your body is in darkness.

你的眼睛就是身体的灯。几时你的眼睛纯洁,你全身就光明;但如果邪恶,你全身就黑暗。

35 Take care, then, that the light in you not become darkness.

为此,你要小心,不要叫你内里的光成了黑暗。

36 If your whole body is full of light, and no part of it is in darkness, then it will be as full of light as a lamp illuminating you with its brightness."

所以,如果你全身光明,丝毫没有黑暗之处,一切必要光明,有如灯光照耀你一样。"

37 10 After he had spoken, a Pharisee invited him to dine at his home. He entered and reclined at table to eat.

耶稣正说话的时候,有一个法利塞人请他到自己家中用饭,耶稣进去便入了席。

38 The Pharisee was amazed to see that he did not observe the prescribed washing before the meal.

那个法利塞人一看见,就怪异耶稣饭前不先洗手。

39 The Lord said to him, "Oh you Pharisees! Although you cleanse the outside of the cup and the dish, inside you are filled with plunder and evil.

但主对他说:"你们法利塞人洗净杯盘的外面,而你们心中却满是劫夺与邪恶。

40 You fools! Did not the maker of the outside also make the inside?

胡涂人哪!那造外面的,不是也造了里面吗?

41 But as to what is within, give alms, and behold, everything will be clean for you.

只要把你们杯盘里面的施舍了,那么,一切对你们便都洁净了。

42 Woe to you Pharisees! You pay tithes of mint and of rue and of every garden herb, but you pay no attention to judgment and to love for God. These you should have done, without overlooking the others.

但是,祸哉,你们法利塞人!因为你们把薄荷、茴香及各种菜蔬捐献十分之一,反而将公义及爱天主的义务忽略过去:这些固然该作,那些也不可忽略。

43 Woe to you Pharisees! You love the seat of honor in synagogues and greetings in marketplaces.

祸哉,你们法利塞人!因为你们在会堂里爱坐上座,在街市上爱受人致敬。

44 Woe to you! You are like unseen graves 11 over which people unknowingly walk."

祸哉,你们!因为你们就如同不显露的坟墓,人在上面行走,也不知道。"

45 Then one of the scholars of the law 12 said to him in reply, "Teacher, by saying this you are insulting us too."

有一个法学士回答耶稣说:"师傅,你说这些话,连我们也侮辱了。"

46 And he said, "Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them.

耶稣说:"祸哉,你们这些法学士!因为你们加给人不堪负荷的重担,而你们自己对重担连一个指头也不肯动一下。

47 Woe to you! You build the memorials of the prophets whom your ancestors killed.

祸哉,你们!你们修建先知的坟墓,而你们的祖先却杀害了他们,

48 Consequently, you bear witness and give consent to the deeds of your ancestors, for they killed them and you do the building.

可见你们证明,并且赞成你们祖先所行的事,因为他们杀害了先知,而你们却修建先知的坟墓。

49 Therefore, the wisdom of God said, ‘I will send to them prophets and apostles; 13 some of them they will kill and persecute'

为此,天主的智慧曾说过:我将要派遣先知及使者到他们那里,其中有的,他们要杀死;有的,他们要迫害,

50 in order that this generation might be charged with the blood of all the prophets shed since the foundation of the world,

为使从创造世界以来,所流众先知的血,都要向这一代追讨,

51 from the blood of Abel to the blood of Zechariah 14 who died between the altar and the temple building. Yes, I tell you, this generation will be charged with their blood!

从亚伯尔的血,到丧亡在祭坛与圣所之间的则加黎雅的血,的确,我告诉你们:都要向这一代追讨。

52 Woe to you, scholars of the law! You have taken away the key of knowledge. You yourselves did not enter and you stopped those trying to enter."

祸哉,你们法学士!因为你们拿走了智识的钥匙,自己不进去,那愿意进去的,你们也加以阻止。"

53 When he left, the scribes and Pharisees began to act with hostility toward him and to interrogate him about many things,

耶稣从那里出来以后,经师们及法利塞人开始严厉追逼他,盘问他许多的事,

54 for they were plotting to catch him at something he might say.

窥伺他,要从他口中抓到语病。

Footnotes(注解)

1 [1-13] Luke presents three episodes concerned with prayer. The first (Luke 11:1-4) recounts Jesus teaching his disciples the Christian communal prayer, the "Our Father"; the second (Luke 11:5-8), the importance of persistence in prayer; the third (Luke 11:9-13), the effectiveness of prayer.

2 [1-4] The Matthean form of the "Our Father" occurs in the "Sermon on the Mount" (Matthew 6:9-15); the shorter Lucan version is presented while Jesus is at prayer (see the note on Luke 3:21) and his disciples ask him to teach them to pray just as John taught his disciples to pray. In answer to their question, Jesus presents them with an example of a Christian communal prayer that stresses the fatherhood of God and acknowledges him as the one to whom the Christian disciple owes daily sustenance (Luke 11:3), forgiveness (Luke 11:4), and deliverance from the final trial (Luke 11:4). See also the notes on Matthew 6:9-13.

3 [2] Your kingdom come: in place of this petition, some early church Fathers record: "May your holy Spirit come upon us and cleanse us," a petition that may reflect the use of the "Our Father" in a baptismal liturgy.

4 [3-4] Daily bread: see the note on Matthew 6:11. The final test: see the note on Matthew 6:13.

5 [13] The holy Spirit: this is a Lucan editorial alteration of a traditional saying of Jesus (see Matthew 7:11). Luke presents the gift of the holy Spirit as the response of the Father to the prayer of the Christian disciple.

6 [19] Your own people: the Greek reads "your sons." Other Jewish exorcists (see Acts 19:13-20), who recognize that the power of God is active in the exorcism, would themselves convict the accusers of Jesus. See also the note on Matthew 12:27.

7 [22] One stronger: i.e., Jesus. Cf Luke 3:16 where John the Baptist identifies Jesus as "more powerful than I."

8 [27-28] The beatitude in Luke 11:28 should not be interpreted as a rebuke of the mother of Jesus; see the note on Luke 8:21. Rather, it emphasizes (like Luke 2:35) that attentiveness to God's word is more important than biological relationship to Jesus.

9 [29-32] The "sign of Jonah" in Luke is the preaching of the need for repentance by a prophet who comes from afar. Cf Matthew 12:38-42 (and see the notes there) where the "sign of Jonah" is interpreted by Jesus as his death and resurrection.

10 [37-54] This denunciation of the Pharisees (Luke 11:39-44) and the scholars of the law (Luke 11:45-52) is set by Luke in the context of Jesus' dining at the home of a Pharisee. Controversies with or reprimands of Pharisees are regularly set by Luke within the context of Jesus' eating with Pharisees (see Luke 5:29-39; 7:36-50; 14:1-24). A different compilation of similar sayings is found in Matthew 23 (see also the notes there).

11 [44] Unseen graves: contact with the dead or with human bones or graves (see Numbers 19:16) brought ritual impurity. Jesus presents the Pharisees as those who insidiously lead others astray through their seeming attention to the law.

12 [45] Scholars of the law: see the note on Luke 10:25.

13 [49] I will send to them prophets and apostles: Jesus connects the mission of the church (apostles) with the mission of the Old Testament prophets who often suffered the rebuke of their contemporaries.

14 [51] From the blood of Abel to the blood of Zechariah: the murder of Abel is the first murder recounted in the Old Testament (Genesis 4:8). The Zechariah mentioned here may be the Zechariah whose murder is recounted in 2 Chron 24:20-22, the last murder presented in the Hebrew canon of the Old Testament.





路加福音 Luke Chapter 12
Luke
Chapter 12

1 1 Meanwhile, so many people were crowding together that they were trampling one another underfoot. He began to speak, first to his disciples, "Beware of the leaven--that is, the hypocrisy--of the Pharisees.

那时,有成千累万的群众集合拢来,竟至互相践踏。耶稣开始先对自己的门徒说:"你们要谨访法利塞人的酵母,即他们的虚伪。

2 2 "There is nothing concealed that will not be revealed, nor secret that will not be known.

但是,没有遮掩的事,将来不被揭露的;也没有隐藏的事,将来不被知道的。

3 Therefore whatever you have said in the darkness will be heard in the light, and what you have whispered behind closed doors will be proclaimed on the housetops.

因此,你们在暗处所说的,将来必要在明处被人听见;在内室附耳所说的,将来必要在屋顶上张扬出来。

4 I tell you, my friends, do not be afraid of those who kill the body but after that can do no more.

我告诉你们做我朋友的人们:你们不要害怕那些杀害肉身,而后不能更有所为的人。

5 I shall show you whom to fear. Be afraid of the one who after killing has the power to cast into Gehenna; 3 yes, I tell you, be afraid of that one.

我要指给你们,谁是你们所应怕的:你们应当害怕杀了以后,有权柄把人投入地狱的那一位;的确,我告诉你们:应当害怕这一位!

6 Are not five sparrows sold for two small coins? 4 Yet not one of them has escaped the notice of God.

五只麻雀不是卖两文铜钱吗?然而在天主前,他们中没有一只被遗忘的。

7 Even the hairs of your head have all been counted. Do not be afraid. You are worth more than many sparrows.

就是你们的头发,也一一被数过了;你们不要害怕!你们比许多麻雀尊贵多了。

8 I tell you, everyone who acknowledges me before others the Son of Man will acknowledge before the angels of God.

我告诉你们:凡在人前承认我的,人子将来也要在天主的使者前承认他;

9 But whoever denies me before others will be denied before the angels of God.

在人前否认我的,将来在天主的使者前也要被否认。

10 5 "Everyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the holy Spirit will not be forgiven.

凡出言干犯人子的,尚可获得赦免;但是,亵渎圣神的人,决不能获得赦免。

11 When they take you before synagogues and before rulers and authorities, do not worry about how or what your defense will be or about what you are to say.

当人押送你们到会堂,到官长及有权柄的人面前时,你们不要思虑怎样申辩,或说什么话,

12 For the holy Spirit will teach you at that moment what you should say."

因为在那个时刻,圣神必要教给你们应说的话。"

13 6 Someone in the crowd said to him, "Teacher, tell my brother to share the inheritance with me."

人群中有一个人向耶稣说:"师傅,请吩咐我的兄弟与我分家罢!"

14 He replied to him, "Friend, who appointed me as your judge and arbitrator?"

耶稣对他说:"人哪,谁立了我做你们的判官及分家人呢?"

15 Then he said to the crowd, "Take care to guard against all greed, for though one may be rich, one's life does not consist of possessions."

遂对他们说:"你们要谨慎,躲避一切贪婪,因为一个人纵然富裕,他的生命并不在于他的资产。"

16 Then he told them a parable. "There was a rich man whose land produced a bountiful harvest.

耶稣对他们设了一个比喻说:"有一个富人,他的田地出产丰富。

17 He asked himself,‘What shall I do, for I do not have space to store my harvest?'

他心里想道:我可怎么办呢?因为我已没有地方收藏我的物产。

18 And he said,‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods

他遂说:我要这样做:我要拆毁我的仓房,另建更大的,好在那里收藏我的一切谷类及财物。

19 and I shall say to myself, "Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!"

以后,我要对我的灵魂说:灵魂哪!你存有大量的财物,足够多年之用,你休息罢!吃喝宴乐罢!

20 But God said to him,‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?'

天主却给他说:胡涂人哪!今夜就要索回你的灵魂,你所备置的,将归谁呢?

21 Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God." 7

那为自己厚积财产而不在天主前致富的,也是如此。"

22 He said to (his) disciples, "Therefore I tell you, do not worry about your life and what you will eat, or about your body and what you will wear.

耶稣对他的门徒说:"为此,我告诉你们:不要为生命思虑吃什么,也不要为身体思虑穿什么,

23 For life is more than food and the body more than clothing.

因为生命贵于食物,身体贵于衣服。

24 Notice the ravens: they do not sow or reap; they have neither storehouse nor barn, yet God feeds them. How much more important are you than birds!

你们看看乌鸦,它们不播种,也不收割;它们没有库房,也没有仓廪,天主尚且养活它们,你们比起飞鸟更要尊贵多少呢?

25 Can any of you by worrying add a moment to your lifespan?

你们中谁能运用思虑,使自己的寿数增加一肘呢?

26 If even the smallest things are beyond your control, why are you anxious about the rest?

如果你们连极小的事还做不来,为什么要思虑别的事呢?

27 Notice how the flowers grow. They do not toil or spin. But I tell you, not even Solomon in all his splendor was dressed like one of them.

你们看看百合花,是怎样生长的:它们不劳作,也不纺织;可是,我告诉你们:连撒罗满在他极盛的荣华时所披戴的,也不如这些花中的一朵。

28 If God so clothes the grass in the field that grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?

田野间的野草,今天还在,明天就投入炉中,天主尚且这样装饰,何况你们呢!小信德的人啊!

29 As for you, do not seek what you are to eat and what you are to drink, and do not worry anymore.

你们不要谋求吃什么,喝什么,也不要忧愁挂心,

30 All the nations of the world seek for these things, and your Father knows that you need them.

因为这一切都是世上的外邦人所寻求的,至于你们,你们的父知道你们需要这些。

31 Instead, seek his kingdom, and these other things will be given you besides.

你们只要寻求他的国,这些自会加给你们。"

32 Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom.

"你们小小的羊群,不要害怕!因为你们的父喜欢把天国赐给你们。

33 Sell your belongings and give alms. Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy.

要变卖你们所有的来施舍,为你们自己备下经久不朽的钱囊,在天上备下取用不尽的宝藏;那里盗贼不能走近,蠹虫也不能损坏,

34 For where your treasure is, there also will your heart be.

因为你们的宝藏在那里,你们的心也必在那里。"

35 8 "Gird your loins and light your lamps

"要把你们的腰束起,把灯点着;

36 and be like servants who await their master's return from a wedding, ready to open immediately when he comes and knocks.

应当如同那些等候自己的主人,由婚宴回来的人,为的是主人来到,一敲门,立刻就给他开门。

37 Blessed are those servants whom the master finds vigilant on his arrival. Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them.

主人来到时,遇见醒寤着的那些仆人,是有福的。我实在告诉你们:主人要束上腰,请他们坐席,自己前来伺候他们。

38 And should he come in the second or third watch and find them prepared in this way, blessed are those servants.

他二更来也罢,三更来也罢,若遇见这样,那些人才是有福的。

39 Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into.

你们应该明白这一点:如果家主知道盗贼何时要来,【他必要醒寤,】决不容自己的房屋被挖穿。

40 You also must be prepared, for at an hour you do not expect, the Son of Man will come."

你们也应当准备,因为在你们不料想的时辰,人子就来了。"

41 Then Peter said, "Lord, is this parable meant for us or for everyone?"

伯多禄说:"主,你讲的这个比喻,是为我们呢,还是为众人?"

42 And the Lord replied, "Who, then, is the faithful and prudent steward whom the master will put in charge of his servants to distribute (the) food allowance at the proper time?

主说:"究竟谁是那忠信及精明的管家,主人派他管理自己的家仆,按时配给食粮?

43 Blessed is that servant whom his master on arrival finds doing so.

主人来时,看见他如此行事,那仆人才是有福的。

44 Truly, I say to you, he will put him in charge of all his property.

我实话告诉你们:主人必要委派他,管理自己的一切财产。

45 But if that servant says to himself, ‘My master is delayed in coming,' 9 and begins to beat the menservants and the maidservants, to eat and drink and get drunk,

如果那个仆人心里说:我的主人必然迟来;他便开始拷打仆婢,也吃也喝也醉酒。

46 then that servant's master will come on an unexpected day and at an unknown hour and will punish him severely and assign him a place with the unfaithful.

在他不期待的日子,不知觉的时刻,那仆人的主人要来,必要铲除他,使他与不信者遭受同样的命运。

47 That servant who knew his master's will but did not make preparations nor act in accord with his will shall be beaten severely;

那知道主人的旨意,而偏不准备,或竟不奉行他旨意的仆人,必然要多受拷打;

48 and the servant who was ignorant of his master's will but acted in a way deserving of a severe beating shall be beaten only lightly. Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.

那不知道而做了应受拷打之事的,要少受拷打。给谁的多,向谁要的也多;交托谁的多,向谁索取的也格外多。"

49 10 "I have come to set the earth on fire, and how I wish it were already blazing!

"我来是为把火投在地上,我是多么切望它已经燃烧起来!

50 11 There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished!

我有一种应受的洗礼,我是如何焦急,直到它得以完成!

51 Do you think that I have come to establish peace on the earth? No, I tell you, but rather division.

你们以为我来是给地上送和平吗?不,我告诉你们:而是来送分裂。

52 From now on a household of five will be divided, three against two and two against three;

因为从今以后,一家五口的,将要分裂:三个反对两个,两个反对三个。

53 a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law."

他们将要分裂:父亲反对儿子,儿子反对父亲;母亲反对女儿,女儿反对母亲;婆母反对儿媳,儿媳反对婆母。"

54 He also said to the crowds, "When you see (a) cloud rising in the west you say immediately that it is going to rain--and so it does;

耶稣又向群众说:"几时你们看见云彩由西方升起,立刻就说:要下大雨了;果然是这样。

55 and when you notice that the wind is blowing from the south you say that it is going to be hot--and so it is.

几时南风吹来,就说:天要热了;果然是这样。

56 You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time?

假善人哪!你们知道观察地上及天上的气象,怎么不能观察这个时机呢?

57 "Why do you not judge for yourselves what is right?

你们为什么不能由自己来辨别正义的事呢?

58 If you are to go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into prison.

当你同你的对头去见官长时,尚在路上,你得设法与他了结,怕他拉你到法官前,法官把你交给刑役,而刑役把你押在狱中。

59 I say to you, you will not be released until you have paid the last penny." 12

我告诉你:非等你还清最后的一分钱,断不能从那里出来。"

Footnotes(注解)

1 [1] See the notes on Mark 8:15 and Matthew 16:5-12.

2 [2-9] Luke presents a collection of sayings of Jesus exhorting his followers to acknowledge him and his mission fearlessly and assuring them of God's protection even in times of persecution. They are paralleled in Matthew 10:26-33.

3 [5] Gehenna: see the note on Matthew 5:22.

4 [6] Two small coins: the Roman copper coin, the assarion (Latin as), was worth about one-sixteenth of a denarius (see the note on Luke 7:41).

5 [10-12] The sayings about the holy Spirit are set in the context of fearlessness in the face of persecution (Luke 12:2-9; cf Matthew 12:31-32). The holy Spirit will be presented in Luke's second volume, the Acts of the Apostles, as the power responsible for the guidance of the Christian mission and the source of courage in the face of persecution.

6 [13-34] Luke has joined together sayings contrasting those whose focus and trust in life is on material possessions, symbolized here by the rich fool of the parable (Luke 12:16-21), with those who recognize their complete dependence on God (Luke 12:21), those whose radical detachment from material possessions symbolizes their heavenly treasure (Luke 12:33-34).

7 [21] Rich in what matters to God: literally, "rich for God."

8 [35-48] This collection of sayings relates to Luke's understanding of the end time and the return of Jesus. Luke emphasizes for his readers the importance of being faithful to the instructions of Jesus in the period before the parousia.

9 [45] My master is delayed in coming: this statement indicates that early Christian expectations for the imminent return of Jesus had undergone some modification. Luke cautions his readers against counting on such a delay and acting irresponsibly. Cf the similar warning in Matthew 24:48.

10 [49-53] Jesus' proclamation of the kingdom is a refining and purifying fire. His message that meets with acceptance or rejection will be a source of conflict and dissension even within families.

11 [50] Baptism: i.e., his death.

12 [59] The last penny: Greek, lepton, a very small amount. Matthew 5:26 has for "the last penny" the Greek word kodrantes (Latin quadrans, "farthing").



路加福音 Luke Chapter 13
Luke
Chapter 13

1 1 2 At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices.

正在那时,来了几个人把有关加里肋亚人的事,即比拉多把他们的血,与他们的祭品搀和在一起的事,报告给耶稣。

2 He said to them in reply, "Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans?

他回答说:"你们以为这些加里肋亚人,比其他所有的加里肋亚人更有罪,才遭此祸害吗?

3 By no means! But I tell you, if you do not repent, you will all perish as they did!

不是的。我告诉你们:如果你们不悔改,你们都要同样丧亡。

4 Or those eighteen people who were killed when the tower at Siloam fell on them 3 --do you think they were more guilty than everyone else who lived in Jerusalem?

或如史罗亚塔倒下,而压死的那十八个人,你们以为他们比耶路撒冷的其他一切居民罪债更大吗?

5 By no means! But I tell you, if you do not repent, you will all perish as they did!"

不是的。我告诉你们:如果你们不悔改,你们都要同样丧亡。"

6 4 And he told them this parable: "There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none,

他讲了这个比喻说:"有一个人曾将一棵无花果树,栽在自己的葡萄园内。他来在树上找果子,但没有找到,

7 he said to the gardener,‘For three years now I have come in search of fruit on this fig tree but have found none. (So) cut it down. Why should it exhaust the soil?'

便对园丁说:你看,我三年来在这棵无花果树上找果子,但没有找到,你砍掉它罢,为什么让它荒废土地?

8 He said to him in reply,‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it;

园丁回答说:主人,再容它这一年罢!待我在它周围掘土,加上粪;

9 it may bear fruit in the future. If not you can cut it down.'"

将来若结果子便算了;不然的话,你就把它砍了。"

10 5 He was teaching in a synagogue on the sabbath.

安息日,耶稣在一会堂里施教。

11 And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect.

有一女人,病魔缠身已十八年了,伛偻着,完全不能直立。

12 When Jesus saw her, he called to her and said, "Woman, you are set free of your infirmity."

耶稣见了她,便叫她过来,给她说:"女人,你的病已消除了。"

13 He laid his hands on her, and she at once stood up straight and glorified God.

遂给她按手,她即刻就挺直起来,光荣天主。

14 But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, "There are six days when work should be done. Come on those days to be cured, not on the sabbath day."

会堂长因气恼耶稣在安息日治病,便给众人说道:"有六天应该工作,你们在这些日子里可来治病,但不可在安息日这一天。"

15 6 The Lord said to him in reply, "Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering?

主回答他说:"假善人哪!你们每一个人在安息日,有不解下槽上的牛驴,牵去饮水的吗?

16 7 This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?"

这个女人原是亚巴郎的女儿,她被撒殚缠住已经有十八年了,安息日这一天,就不该解开她的束缚吗?"

17 When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.

当耶稣讲这话时,所有敌对他的人,个个惭愧;一切民众因他所行的种种辉煌事迹,莫不欢喜。

18 8 Then he said, "What is the kingdom of God like? To what can I compare it?

耶稣又说:"天主的国相似什么?我要把它比作什么呢?

19 It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and ‘the birds of the sky dwelt in its branches.'"

它相似一粒芥子,人取来种在自己的园中,它遂生长起来,成了大树,天上的飞鸟都栖息在它的枝头上。"

20 Again he said, "To what shall I compare the kingdom of God?

他又说:"我要把天主的国比作什么呢?

21 It is like yeast that a woman took and mixed (in) with three measures of wheat flour until the whole batch of dough was leavened."

它相似酵母,女人取来藏在三斗面中,直到全部发酵。"

22 9 He passed through towns and villages, teaching as he went and making his way to Jerusalem.

耶稣经过城市乡村,随处施教,朝着耶路撒冷走去。

23 Someone asked him, "Lord, will only a few people be saved?" He answered them,

有一个人给他说:"主,得救的人果然不多吗?"耶稣对他们说:

24 "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.

"你们竭力由窄门而入罢!因为将来有许多人,我告诉你们:要想进去,而不得入。

25 After the master of the house has arisen and locked the door, then will you stand outside knocking and saying,‘Lord, open the door for us.' He will say to you in reply, ‘I do not know where you are from.'

及至家主起来把门关上,你们在外面站着,开始敲门说:主,请给我们开门罢!他要回答你们说:我不认识你们是那里的。

26 And you will say,‘We ate and drank in your company and you taught in our streets.'

那时,你们会说:我们曾在你面前吃过喝过;你也曾在我们的街市上施教过。

27 Then he will say to you,‘I do not know where (you) are from. Depart from me, all you evildoers!'

他要说:我告诉你们:我不认识你们是那里的;你们这些作恶的人,都离开我去罢!

28 And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out.

几时你们望见亚巴郎、依撒格、雅各伯及众先知在天主的国里,你们却被弃在外,那里要有哀号和切齿。

29 And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.

将有从东从西,从北从南而来的人,在天主的国里坐席。

30 For behold, some are last who will be first, and some are first who will be last."

看罢!有最后的将成为最先的,也有最先的将成为最后的。"

31 At that time some Pharisees came to him and said, "Go away, leave this area because Herod wants to kill you."

这时刻,有几个法利塞人前来给耶稣说:"你离开这里走罢!因为黑落德要杀你。"

32 He replied, "Go and tell that fox, ‘Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose. 10

耶稣给他们说:"你们去告诉这个狐狸罢!看,我今天明天驱魔治病,第三天就要完毕。

33 11 Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.'

但是,今天明天以及后天,我必须前行,因为先知不宜死在耶路撒冷之外。

34 "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling!

耶路撒冷,耶路撒冷,你屡次残杀先知,用石头击毙那些奉命到你这里来的人;我多少次愿意聚集你的子女,如母鸡聚集自己的雏鸡,在他翅翼下,可是你们偏不愿意。

35 Behold, your house will be abandoned. (But) I tell you, you will not see me until (the time comes when) you say, ‘Blessed is he who comes in the name of the Lord.'"

看罢!你们的房屋必给你们撇下;但是,我告诉你们:你们断不能再看见我,直到你们说:因主名而来的,当受赞颂的时刻来到。"

Footnotes(注解)

1 [1-5] The death of the Galileans at the hands of Pilate (Luke 13:1) and the accidental death of those on whom the tower fell (Luke 13:4) are presented by the Lucan Jesus as timely reminders of the need for all to repent, for the victims of these tragedies should not be considered outstanding sinners who were singled out for punishment.

2 [1] The slaughter of the Galileans by Pilate is unknown outside Luke; but from what is known about Pilate from the Jewish historian Josephus, such a slaughter would be in keeping with the character of Pilate. Josephus reports that Pilate had disrupted a religious gathering of the Samaritans on Mt. Gerizim with a slaughter of the participants (Antiquities 18, 4, 1 #86-87), and that on another occasion Pilate had killed many Jews who had opposed him when he appropriated money from the temple treasury to build an aqueduct in Jerusalem (Jewish War 2, 9, 4 #175-77; Antiquities 18, 3, 2 #60-62).

3 [4] Like the incident mentioned in Luke 13:1 nothing of this accident in Jerusalem is known outside Luke and the New Testament.

4 [6-9] Following on the call to repentance in Luke 13:1-5, the parable of the barren fig tree presents a story about the continuing patience of God with those who have not yet given evidence of their repentance (see Luke 3:8). The parable may also be alluding to the delay of the end time, when punishment will be meted out, and the importance of preparing for the end of the age because the delay will not be permanent (Luke 13:8-9).

5 [10-17] The cure of the crippled woman on the sabbath and the controversy that results furnishes a parallel to an incident that will be reported by Luke in 14:1-6 the cure of the man with dropsy on the sabbath. A characteristic of Luke's style is the juxtaposition of an incident that reveals Jesus' concern for a man with an incident that reveals his concern for a woman; cf, e.g., Luke 7:11-17 and Luke 8:49-56.

6 [15-16] If the law as interpreted by Jewish tradition allowed for the untying of bound animals on the sabbath, how much more should this woman who has been bound by Satan's power be freed on the sabbath from her affliction.

7 [16] Whom Satan has bound: affliction and infirmity are taken as evidence of Satan's hold on humanity. The healing ministry of Jesus reveals the gradual wresting from Satan of control over humanity and the establishment of God's kingdom.

8 [18-21] Two parables are used to illustrate the future proportions of the kingdom of God that will result from its deceptively small beginning in the preaching and healing ministry of Jesus. They are paralleled in Matthew 13:31-33 and Mark 4:30-32.

9 [22-30] These sayings of Jesus follow in Luke upon the parables of the kingdom (Luke 13:18-21) and stress that great effort is re quired for entrance into the kingdom (Luke 13:24) and that there is an urgency to accept the present opportunity to enter because the narrow door will not remain open indefinitely (Luke 13:25). Lying behind the sayings is the rejection of Jesus and his message by his Jewish contemporaries (Luke 13:26) whose places at table in the kingdom will be taken by Gentiles from the four corners of the world (Luke 13:29). Those called last (the Gentiles) will precede those to whom the invitation to enter was first extended (the Jews). See also Luke 14:15-24.

10 [32] Nothing, not even Herod's desire to kill Jesus, stands in the way of Jesus' role in fulfilling God's will and in establishing the kingdom through his exorcisms and healings.

11 [33] It is impossible that a prophet should die outside of Jerusalem: Jerusalem is the city of destiny and the goal of the journey of the prophet Jesus. Only when he reaches the holy city will his work be accomplished.


路加福音 Luke Chapter 14
Luke
Chapter 14

1 1 On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully.

安息日,耶稣进了一个法利塞人首领的家中吃饭;他们就留心观察他。

2 In front of him there was a man suffering from dropsy. 2

在他面前有一个患水臌症的人。

3 Jesus spoke to the scholars of the law and Pharisees in reply, asking,"Is it lawful to cure on the sabbath or not?"

耶稣对法学士及法利塞人说道:"安息日许不许治病?"

4 But they kept silent; so he took the man and, after he had healed him, dismissed him.

他们都默默不语。耶稣遂扶着那人,治好他,叫他走了。

5 Then he said to them,"Who among you, if your son or ox 3 falls into a cistern, would not immediately pull him out on the sabbath day?"

然后向他们说:"你们中间,谁的儿子或牛掉在井里,在安息日这一天,不立刻拉他上来呢?"

6 But they were unable to answer his question.

他们对这话不能答辩。

7 4 He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table.

耶稣注意到被邀请的人,如何争选首席,便对他们讲了一个比喻说:

8"When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him,

"几时你被人请去赴婚筵,不要坐在首席上,怕有比你更尊贵的客也被他请来,

9 and the host who invited both of you may approach you and say,‘Give your place to this man,‘ and then you would proceed with embarrassment to take the lowest place.

那请你而又请他的人要来向你说:请让座给这个人!那时,你就要含羞地去坐末席了。

10 Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.' Then you will enjoy the esteem of your companions at the table.

你几时被请,应去坐末席,等那请你的人走来给你说:朋友,请上坐罢!那时,在你同席的众人面前,你才有光彩。

11 For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted."

因为凡高举自己的,必被贬抑;凡贬抑自己的,必被高举。"

12 Then he said to the host who invited him,"When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment.

耶稣也向请他的人说:"几时你设午宴或晚宴,不要请你的朋友、兄弟、亲戚及富有的邻人,怕他们也要回请而还报你。

13 Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind;

但你几时设宴,要请贫穷的、残废的、瘸腿的、瞎眼的人。

14 blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous."

如此,你有福了,因为他们没有可报答你的;但在义人复活的时候,你必能得到赏报。"

15 5 One of his fellow guests on hearing this said to him,"Blessed is the one who will dine in the kingdom of God."

有一个同席的人听了这些话,就向耶稣说:"将来能在天主的国里吃饭的,才是有福的!"

16 He replied to him,"A man gave a great dinner to which he invited many.

耶稣给他说:"有一个人设了盛宴,邀请了许多人。

17 When the time for the dinner came, he dispatched his servant to say to those invited, ‘Come, everything is now ready.'

到了宴会的时刻,他便打发仆人去给被请的人说:请来罢!已经齐备了。

18 But one by one, they all began to excuse themselves. The first said to him,‘I have purchased a field and must go to examine it; I ask you, consider me excused.'

众人开始一致推辞。第一个给他说:我买了一块田地,必须前去看一看,请你原谅我。

19 And another said,‘I have purchased five yoke of oxen and am on my way to evaluate them; I ask you, consider me excused.'

另一个说:我买了五对牛,要去试试它们,请你原谅我。

20 And another said, ‘I have just married a woman, and therefore I cannot come.'

别的一个说:我才娶了妻,所以不能去。

21 The servant went and reported this to his master. Then the master of the house in a rage commanded his servant,‘Go out quickly into the streets and alleys of the town and bring in here the poor and the crippled, the blind and the lame.'


仆人回来把这事告诉了主人。家主就生了气,给仆人说:你快出去,到城中的大街小巷,把那些贫穷的、残废的、瞎眼的、瘸腿的,都领到这里来。

22 The servant reported, ‘Sir, your orders have been carried out and still there is room.'

仆人说:主,已经照你的吩咐办了,可是还有空位子。

23 The master then ordered the servant, ‘Go out to the highways and hedgerows and make people come in that my home may be filled.

主人对仆人说:你出去,到大道以上及篱笆边,勉强人进来,好坐满我的屋子。

24 For, I tell you, none of those men who were invited will taste my dinner.'"

我告诉你们:先前被请的那些人,没有一个能尝我这宴席的。"

25 6 Great crowds were traveling with him, and he turned and addressed them,

有许多群众与耶稣同行,耶稣转身向他们说:

26 "If any one comes to me without hating his father 7 and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.

“如果谁来就我,而不恼恨自己的父亲、母亲、妻子、儿女、兄弟、姊妹,甚至自己的性命,不能做我的门徒。

27 Whoever does not carry his own cross and come after me cannot be my disciple.

不论谁,若不背着自己的十字架,在我后面走,不能做我的门徒。

28 Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion?

你们中间谁愿意建造一座塔,而不先坐下筹算费用,是否有力完成呢?

29 Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him

免得他奠基以后,竟不能完工,所有看见的人都要讥诮他说:

30 and say,‘This one began to build but did not have the resources to finish.'

这个人开始建造,而不能完工。

31 Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops?

或者一个国王要去同别的国王交战,那有不先坐下运筹一下,能否以一万人,去抵抗那领着两万来攻打他的呢?

32 But if not, while he is still far away, he will send a delegation to ask for peace terms.

如果不能,就得趁那国王离得尚远的时候,派遣使节去求和平的条款。

33 In the same way, everyone of you who does not renounce all his possessions cannot be my disciple.

同样,你们中不论是谁,如不舍弃他的一切所有,不能做我的门徒。

34 8"Salt is good, but if salt itself loses its taste, with what can its flavor be restored?

盐原是好的,但如果连盐也失了味道,要用什么来调和它呢?

35 It is fit neither for the soil nor for the manure pile; it is thrown out. Whoever has ears to hear ought to hear."

Footnotes(注解)

1 [1-6] See the note on Luke 13:10-17.

2 [2] Dropsy: an abnormal swelling of the body because of the retention and accumulation of fluid.

3 [5] Your son or ox: this is the reading of many of the oldest and most important New Testament manuscripts. Because of the strange collocation of son and ox, some copyists have altered it to"your ass or ox," on the model of the saying in Luke 13:15.

4 [7-14] The banquet scene found only in Luke provides the opportunity for these teachings of Jesus on humility and presents a setting to display Luke's interest in Jesus' attitude toward the rich and the poor (see the notes on Luke 4:18; 6:20-26; 12:13-34).

5 [15-24] The parable of the great dinner is a further illustration of the rejection by Israel, God's chosen people, of Jesus' invitation to share in the banquet in the kingdom and the extension of the invitation to other Jews whose identification as the poor, crippled, blind, and lame (Luke 14:21) classifies them among those who recognize their need for salvation, and to Gentiles (Luke 14:23). A similar parable is found in Matthew 22:1-10.

6 [25-33] This collection of sayings, most of which are peculiar to Luke, focuses on the total dedication necessary for the disciple of Jesus. No attachment to family (Luke 14:26) or possessions (Luke 14:33) can stand in the way of the total commitment demanded of the disciple. Also, acceptance of the call to be a disciple demands readiness to accept persecution and suffering (Luke 14:27) and a realistic assessment of the hardships and costs (Luke 14:28-32).

7 [26] Hating his father . . . : cf the similar saying in Matthew 10:37. The disciple's family must take second place to the absolute dedication involved in following Jesus (see also Luke 9:59-62).

8 [34-35] The simile of salt follows the sayings of Jesus that demanded of the disciple total dedication and detachment from family and possessions and illustrates the condition of one who does not display this total commitment. The halfhearted disciple is like salt that cannot serve its intended purpose. See the simile of salt in Matthew 5:13 and the note there.

路加福音 Luke Chapter 15
Luke
Chapter 15

1 1 The tax collectors and sinners were all drawing near to listen to him,

众税吏及罪人们都来接近耶稣,为听他讲道。

2 but the Pharisees and scribes began to complain, saying, "This man welcomes sinners and eats with them."

法利塞人及经师们窃窃私议说:"这个人交接罪人,又同他们吃饭。"

3 So to them he addressed this parable.

耶稣遂对他们设了这个比喻说:

4 "What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it?

"你们中间有那个人有一百只羊,遗失了其中的一只,而不把这九十九只丢在荒野,去寻觅那遗失的一只,直到找着呢?

5 And when he does find it, he sets it on his shoulders with great joy

待找着了,就喜欢的把它放在自己的肩膀上,

6 and, upon his arrival home, he calls together his friends and neighbors and says to them, ‘Rejoice with me because I have found my lost sheep.'

来到家中,请他的友好及邻人来,给他们说:你们与我同乐罢!因为我那只遗失了的羊,又找到了。

7 I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance.

我告诉你们:同样,对于一个罪人悔改,在天上所有的欢乐,甚于对那九十九个无须悔改的义人。"

8 "Or what woman having ten coins 2 and losing one would not light a lamp and sweep the house, searching carefully until she finds it?

"或者那个妇女,有十个‘达玛’,若遗失了一个‘达玛’,而不点上灯,打扫房屋,细心寻找,直到找着呢?

9 And when she does find it, she calls together her friends and neighbors and says to them, ‘Rejoice with me because I have found the coin that I lost.'

待找着了,她就请女友及邻人来说:你们与我同乐罢!因为我失去的那一个‘达玛’又找到了。

10 In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents."

我告诉你们:对于一个罪人悔改,在天主的使者前,也是这样欢乐。"

11 Then he said, "A man had two sons,

耶稣又说:"一个人有两个儿子,

12 and the younger son said to his father, ‘Father, give me the share of your estate that should come to me.' So the father divided the property between them.

那小的向父亲说:父亲,请把我应得的一份家产给我罢!父亲遂把产业给他们分开了。

13 After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation.

过了不多几天,小儿子把所有的一切都收拾起来,就往远方去了。他在那里荒淫度日,耗费他的资财。

14 When he had freely spent everything, a severe famine struck that country, and he found himself in dire need.

当他把所有的都挥霍尽了以后,那地方正遇着大荒年,他便开始穷困起来。

15 So he hired himself out to one of the local citizens who sent him to his farm to tend the swine.

他去投靠一个当地的居民;那人打发他到自己的庄田上去放猪。

16 And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any.

他恨不能拿猪吃的豆荚来果腹,可是没有人给他。

17 Coming to his senses he thought,‘How many of my father's hired workers have more than enough food to eat, but here am I, dying from hunger.

他反躬自问:我父亲有多少佣工,都口粮丰盛,我在这里反要饿死!

18 I shall get up and go to my father and I shall say to him, "Father, I have sinned against heaven and against you.

我要起身到我父亲那里去,并且要给他说:父亲!我得罪了天,也得罪了你。

19 I no longer deserve to be called your son; treat me as you would treat one of your hired workers."'

我不配再称作你的儿子,把我当作你的一个佣工罢!

20 So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him.

他便起身到他父亲那里去了。他离得还远的时候,他父亲就看见了他,动了怜悯的心,跑上前去,扑到他的脖子上,热情地亲吻他。

21 His son said to him, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.'

儿子向他说:父亲,我得罪了天,也得罪了你,我不配再称作你的儿子了!

22 But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet.

父亲却吩咐自己的仆人说:你们快拿出上等的袍子来给他穿上,把戒指戴在他手上,给他脚上穿上鞋,

23 Take the fattened calf and slaughter it. Then let us celebrate with a feast,

再把那只肥牛犊牵来宰了,我们应吃喝欢宴,

24 because this son of mine was dead, and has come to life again; he was lost, and has been found.' Then the celebration began.

因为我这个儿子是死而复生,失而复得了;他们就欢宴起来,

25 Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing.

那时,他的长子正在田地里,当他回来快到家的时候,听见有奏乐及歌舞的欢声,

26 He called one of the servants and asked what this might mean.

遂叫一个仆人过来,问他这是什么事。

27 The servant said to him,‘Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.'

仆人向他说:你弟弟回来了,你父亲因为见他无恙归来,便为他宰了那只肥牛犊。

28 He became angry, and when he refused to enter the house, his father came out and pleaded with him.

长子就生气不肯进去,他父亲遂出来劝解他。

29 He said to his father in reply,‘Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends.

他回答父亲说:你看,这些年来我服事你,从未违背过你的命令,而你从未给过我一只小山羊,让我同我的朋友们欢宴;

30 But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.'

但你这个儿子同娼妓们耗尽了你的财产,他一回来,你倒为他宰了那只肥牛犊。

31 He said to him, ‘My son, you are here with me always; everything I have is yours.

父亲给他说:孩子!你常同我在一起,凡我所有的,都是你的;

32 But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.'"

只因为你这个弟弟死而复生,失而复得,应当欢宴喜乐!"

Footnotes(注解)

1 [1-32] To the parable of the lost sheep (Luke 15:1-7) that Luke shares with Matthew (Matthew 18:12-14), Luke adds two parables (the lost coin, Luke 15:8-10; the prodigal son, Luke 15:11-32) from his own special tradition to illustrate Jesus' particular concern for the lost and God's love for the repentant sinner.

2 [8] Ten coins: literally, "ten drachmas." A drachma was a Greek silver coin.


路加福音 Luke Chapter 16
Luke
Chapter 16

1 1 Then he also said to his disciples, "A rich man had a steward who was reported to him for squandering his property.

耶稣又对门徒们说:"曾有一个富翁,他有一个管家;有人在主人前告发这人挥霍了主人的财物。

2 He summoned him and said,‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.'

主人便把他叫来,向他说:我怎么听说你有这样的事?把你管理家务的账目交出来,因为你不能再作管家了。

3 The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg.

那管家自言自语道:主人要撤去我管家的职务,我可做什么呢?掘地罢,我没有气力;讨饭罢,我又害羞。

4 I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.'

我知道我要做什么,好叫人们,在我被撤去管家职务之后,收留我在他们家中。

5 He called in his master's debtors one by one. To the first he said, ‘How much do you owe my master?'

于是,他把主人的债户一一叫来,给第一个说:你欠我主人多少?

6 2 He replied, ‘One hundred measures of olive oil.' He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.'

那人说:一百桶油。管家向他说:拿你的账单,坐下快写作五十。

7 Then to another he said,‘And you, how much do you owe?' He replied,‘One hundred kors 3 of wheat.’ He said to him, ‘Here is your promissory note; write one for eighty.'

随后,又给另一个说:你欠多少?那人说:一百石麦子。管家向他说:拿你的账单写作八十。

8 4 And the master commended that dishonest steward for acting prudently. 5 "For the children of this world are more prudent in dealing with their own generation than are the children of light.

主人遂称赞这个不义的管家,办事精明:这些今世之子应付自己的世代,比光明之子更为精明。

9 I tell you, make friends for yourselves with dishonest wealth, 6 so that when it fails, you will be welcomed into eternal dwellings.

我告诉你们:要用不义的钱财交结朋友,为在你们匮乏的时候,好叫他们收留你们到永远的帐幕里。

10 7 The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones.

在小事上忠信的,在大事上也忠信;在小事上不义的,在大事上也不义。

11 If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth?

那么,如果你们在不义的钱财上不忠信,谁还把真实的钱财委托给你们呢?

12 If you are not trustworthy with what belongs to another, who will give you what is yours?

如果你们在别人的财物上不忠信,谁还把属于你们的交给你们呢?

13 No servant can serve two masters. 8 He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon."

没有一个家仆能事奉两个主人的:他或是要恨这一个而爱那一个,或是要依附这一个而轻忽那一个:你们不能事奉天主而又事奉钱财。"

14 9 The Pharisees, who loved money, 10 heard all these things and sneered at him.

爱财的法利塞人,听了这一切话,便嗤笑耶稣。

15 And he said to them, "You justify yourselves in the sight of others, but God knows your hearts; for what is of human esteem is an abomination in the sight of God.

耶稣向他们说:"你们在人前自充义人,但是,天主知道你们的心,因为在人前是崇高的事,在天主前却是可憎的。

16 "The law and the prophets lasted until John; 11 but from then on the kingdom of God is proclaimed, and everyone who enters does so with violence.

法律及先知到若翰为止,从此天主国的喜讯便传扬开来,人人都应奋勉进入。

17 It is easier for heaven and earth to pass away than for the smallest part of a letter of the law to become invalid.

然而天地过去,比法律的一笔一画失落,还要容易。

18 "Everyone who divorces his wife and marries another commits adultery, and the one who marries a woman divorced from her husband commits adultery.

凡休妻而另娶的,是犯奸淫;那娶人所休的妻子的,也是犯奸淫。"

19 12 "There was a rich man 13 who dressed in purple garments and fine linen and dined sumptuously each day.

"有一个富家人,身穿紫红袍及细麻衣,天天奢华地宴乐。

20 And lying at his door was a poor man named Lazarus, covered with sores,

另有一个乞丐,名叫拉匝禄,满身疮痍,躺卧在他的大门前。

21 who would gladly have eaten his fill of the scraps that fell from the rich man's table. Dogs even used to come and lick his sores.

他指望藉富家人桌上掉下的碎屑充饥,但只有狗来舐他的疮痍。

22 When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried,

那乞丐死了,天使把他送到亚巴郎的怀抱里。那个富家人也死了,被人埋葬了。

23 and from the netherworld, 14 where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side.

他在阴间,在痛苦中举目一望,远远看见亚巴郎及他怀抱中的拉匝禄,

24 And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.'

便喊叫说:父亲亚巴郎!可怜我罢!请打发拉匝禄用他的指头尖,蘸点水来凉润我的舌头,因为我在这火焰中极甚惨苦。

25 Abraham replied,‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented.

亚巴郎说:孩子,你应记得你活着的时候,已享尽了你的福,而拉匝禄同样也受尽了苦。现在,他在这里受安慰,而你应受苦了。

26 Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.'

除此之外,在我们与你们之间,隔着一个巨大的深渊,致使人即便愿意,从这边到你们那边去也不能,从那边到我们这边来也不能。

27 He said, ‘Then I beg you, father, send him to my father's house,

那人说:父亲!那么就请你打发拉匝禄到我父家去,

28 for I have five brothers, so that he may warn them, lest they too come to this place of torment.'

因为我有五个兄弟,叫他警告他们,免得他们也来到这痛苦的地方。

29 But Abraham replied, ‘They have Moses and the prophets. Let them listen to them.'

亚巴郎说:他们自有梅瑟及先知,听从他们好了。

30 15 He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.'

他说:不,父亲亚巴郎!倘若有人从死者中到了他们那里,他们必会悔改。

31 Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.'"

亚巴郎给他说:如果他们不听从梅瑟及先知,纵使有人从死者中复活了,他们也必不信服。"

Footnotes(注解)

1 [1-8a] The parable of the dishonest steward has to be understood in the light of the Palestinian custom of agents acting on behalf of their masters and the usurious practices common to such agents. The dishonesty of the steward consisted in the squandering of his master's property (Luke 16:1) and not in any subsequent graft. The master commends the dishonest steward who has forgone his own usurious commission on the business transaction by having the debtors write new notes that reflected only the real amount owed the master (i.e., minus the steward's profit). The dishonest steward acts in this way in order to ingratiate himself with the debtors because he knows he is being dismissed from his position (Luke 16:3). The parable, then, teaches the prudent use of one's material goods in light of an imminent crisis.

2 [6] One hundred measures: literally, "one hundred baths." A bath is a Hebrew unit of liquid measurement equivalent to eight or nine gallons.

3 [7] One hundred kors: a kor is a Hebrew unit of dry measure for grain or wheat equivalent to ten or twelve bushels.

4 [8b-13] Several originally independent sayings of Jesus are gathered here by Luke to form the concluding application of the parable of the dishonest steward.

5 [8b-9] The first conclusion recommends the prudent use of one's wealth (in the light of the coming of the end of the age) after the manner of the children of this world, represented in the parable by the dishonest steward.

6 [9] Dishonest wealth: literally, "mammon of iniquity." Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning "that in which one trusts." The characterization of this wealth as dishonest expresses a tendency of wealth to lead one to dishonesty. Eternal dwellings: or, "eternal tents," i.e., heaven. his opposed to the teachings.

7 [10-12] The second conclusion recommends constant fidelity to those in positions of responsibility.

8 [13] The third conclusion is a general statement about the incompatibility of serving God and being a slave to riches. To be dependent upon wealth is opposed to the teachings of Jesus who counseled complete dependence on the Father as one of the characteristics of the Christian disciple (Luke 12:22-39). God and mammon: see the note on Luke 16:9. Mammon is used here as if it were itself a god.

9 [14-18] The two parables about the use of riches in ch 16 are separated by several isolated sayings of Jesus on the hypocrisy of the Pharisees (Luke 16:14-15), on the law (Luke 16:16-17), and on divorce (Luke 16:18).

10 [14-15] The Pharisees are here presented as examples of those who are slaves to wealth (see Luke 16:13) and, consequently, they are unable to serve God.

11 [16] John the Baptist is presented in Luke's gospel as a transitional figure between the period of Israel, the time of promise, and the period of Jesus, the time of fulfillment. With John, the fulfillment of the Old Testament promises has begun.

12 [19-31] The parable of the rich man and Lazarus again illustrates Luke's concern with Jesus' attitude toward the rich and the poor. The reversal of the fates of the rich man and Lazarus (Luke 16:22-23) illustrates the teachings of Jesus in Luke's "Sermon on the Plain" (Luke 6:20-21, 24-25).

13 [19] The oldest Greek manuscript of Luke dating from ca. A.D. 175-225 records the name of the rich man as an abbreviated form of "Nineveh," but there is very little textual support in other manuscripts for this reading. "Dives" of popular tradition is the Latin Vulgate's translation for "rich man." (Luke 16:19-31)

14 [23] The netherworld: see the note on Luke 10:15.

15 [30-31] A foreshadowing in Luke's gospel of the rejection of the call to repentance even after Jesus' resurrection.




路加福音 Luke Chapter 17
Luke
Chapter 17

1 He said to his disciples, "Things that cause sin will inevitably occur, but woe to the person through whom they occur.

耶稣对门徒说:"引人跌倒的事是免不了的;但是,引人跌倒的人是有祸的。

2 It would be better for him if a millstone were put around his neck and he be thrown into the sea than for him to cause one of these little ones to sin.

把一块磨石套在他的颈上,投入海中,比让他引这些小子中的一个跌倒,为他更好。

3 Be on your guard! 1 If your brother sins, rebuke him; and if he repents, forgive him.

你们要谨慎!如果你的兄弟犯了罪,你就得规劝他;他如果后悔了,你就得宽恕他。

4 And if he wrongs you seven times in one day and returns to you seven times saying,‘I am sorry,' you should forgive him."

如果他一天七次得罪了你,而又七次转向你说:我后悔了,你也得宽恕他。"

5 And the apostles said to the Lord, "Increase our faith."

宗徒们向主说:"请增加我们的信德罢!"

6 The Lord replied, "If you have faith the size of a mustard seed, you would say to (this) mulberry tree, ‘Be uprooted and planted in the sea,' and it would obey you.

主说:"如果你们有信德象芥子那样大,即使你们给这棵桑树说:你连根拔出,移植到海中去!它也会服从你们的。

7 2 "Who among you would say to your servant who has just come in from plowing or tending sheep in the field, 'Come here immediately and take your place at table'?

你们中间谁有仆人耕田或放羊,从田地里回来,即给他说:你快过来坐下吃饭罢!

8 Would he not rather say to him, ‘Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished'?

而不给他说:预备我吃饭,束上腰伺候我,等我吃喝完毕,以后你才吃喝?

9 Is he grateful to that servant because he did what was commanded?

仆人做了吩咐的事,主人岂要向他道谢?

10 So should it be with you. When you have done all you have been commanded, say,‘We are unprofitable servants; we have done what we were obliged to do.'"

你们也是这样,既做完吩咐你们的一切,仍然要说:我们是无用的仆人,我们不过做了我们应做的事。"

11 3 4 As he continued his journey to Jerusalem, he traveled through Samaria and Galilee.

耶稣往耶路撒冷去的时候,经过撒玛黎雅及加里肋亚中间,

12 As he was entering a village, ten lepers met (him). They stood at a distance from him

走进一个村庄的时候,有十个癞病人迎面而来,远远地站着。

13 and raised their voice, saying, "Jesus, Master! Have pity on us!"

他们提高声音说:"师傅,耶稣,可怜我们罢!"

14 And when he saw them, he said, "Go show yourselves to the priests." 5 As they were going they were cleansed.

耶稣定睛一看,向他们说:"你们去叫司祭们检验你们罢!"他们去的时候,便洁净了。

15 And one of them, realizing he had been healed, returned, glorifying God in a loud voice;

其中一个,看见自己痊愈了,就回来大声光荣天主,

16 and he fell at the feet of Jesus and thanked him. He was a Samaritan.

并且跪伏在耶稣足前,感谢他;他是一个撒玛黎雅人。

17 Jesus said in reply, "Ten were cleansed, were they not? Where are the other nine?

耶稣便说道:"洁净了的不是十个人吗?那九个人在那里呢?

18 Has none but this foreigner returned to give thanks to God?"

除了这个外邦人,就没有别人回来归光荣于天主吗?"

19 Then he said to him, "Stand up and go; your faith has saved you."

耶稣遂给那人说:"起来,去罢!你的信德救了你。"

20 6 Asked by the Pharisees when the kingdom of God would come, he said in reply, "The coming of the kingdom of God cannot be observed,

法利塞人问耶稣天主的国何时要来;耶稣回答说:"天主国的来临,并非是显然可见的;

21 7 and no one will announce,‘Look, here it is,' or, ‘There it is.' For behold, the kingdom of God is among you."

人也不能说:看呀,在这里;或:在那里。因为天主的国就在你们中间。"

22 Then he said to his disciples, "The days will come when you will long to see one of the days of the Son of Man, but you will not see it.

耶稣对门徒说:"日子将到,那时,你们切望看见人子日子中的一天,而不得见。

23 There will be those who will say to you, ‘Look, there he is,' (or)‘Look, here he is.' Do not go off, do not run in pursuit.

人要向你们说:看呀,在那里;看呀,在这里。你们不要去,也不要追随,

24 For just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be (in his day).

因为犹如闪电由天这边闪起,直照到天那边:人子在他的日子里,也要这样。

25 But first he must suffer greatly and be rejected by this generation.

但他必须先受许多苦,且被这一代所摈弃。

26 As it was in the days of Noah, so it will be in the days of the Son of Man;

在诺厄的日子里怎样,在人子的日子里也要怎样;

27 they were eating and drinking, marrying and giving in marriage up to the day that Noah entered the ark, and the flood came and destroyed them all.

那时,人们吃喝婚嫁,直到诺厄进入方舟的那天,洪水来了,消灭了所有的人。

28 Similarly, as it was in the days of Lot: they were eating, drinking, buying, selling, planting, building;

又如在罗特的日子里,人们吃喝买卖,种植建造,

29 on the day when Lot left Sodom, fire and brimstone rained from the sky to destroy them all.

但在罗特从索多玛出来的那天,火及硫磺自天降下,消灭了所有的人:

30 So it will be on the day the Son of Man is revealed.

在人子显现的日子里,也要这样。

31 On that day, a person who is on the housetop and whose belongings are in the house must not go down to get them, and likewise a person in the field must not return to what was left behind.

在那一日,那在屋顶上,而他的器具在屋内的,不要下来取;那在田地里的,同样不要回来。

32 Remember the wife of Lot.

你们要记得罗特的妻子!

33 Whoever seeks to preserve his life will lose it, but whoever loses it will save it.

不论谁,若想保全自己的性命,必要丧失性命;凡丧失性命的,必要保存性命。

34 I tell you, on that night there will be two people in one bed; one will be taken, the other left.

我告诉你们:在这一夜,两个人同在一张床上,一个要被提去,而一个要被遗弃;

35 And there will be two women grinding meal together; one will be taken, the other left."

两个女人一起推磨,一个要被提去,而一个要被遗弃。"*

36

8

37 They said to him in reply, "Where, Lord?" He said to them, "Where the body is, there also the vultures will gather."

他们问耶稣说:"主,在那里呢?"耶稣回答说:"在那里有尸体,老鹰就聚集在那里。"

Footnotes(注解)

1 [3] Be on your guard: the translation takes Luke 17:3a as the conclusion to the saying on scandal in Luke 17:1-2. It is not impossible that it should be taken as the beginning of the saying on forgiveness in Luke 17:3b-4.

2 [7-10] These sayings of Jesus, peculiar to Luke, which continue his response to the apostles' request to increase their faith (Luke 17:5-6), remind them that Christian disciples can make no claim on God's graciousness; in fulfilling the exacting demands of discipleship, they are only doing their duty.

3 [11-19] This incident recounting the thankfulness of the cleansed Samaritan leper is narrated only in Luke's gospel and provides an instance of Jesus holding up a non-Jew (Luke 17:18) as an example to his Jewish contemporaries (cf Luke 10:33 where a similar purpose is achieved in the story of the good Samaritan). Moreover, it is the faith in Jesus manifested by the foreigner that has brought him salvation (Luke 17:19; cf the similar relationship between faith and salvation in Luke 7:50; 8:48, 50).

4 [11] Through Samaria and Galilee: or, "between Samaria and Galilee."

5 [14] See the note on Luke 5:14.

6 [20-37] To the question of the Pharisees about the time of the coming of God's kingdom, Jesus replies that the kingdom is among you (Luke 17:20-21). The emphasis has thus been shifted from an imminent observable coming of the kingdom to something that is already present in Jesus' preaching and healing ministry. Luke has also appended further traditional sayings of Jesus about the unpredictable suddenness of the day of the Son of Man, and assures his readers that in spite of the delay of that day (Luke 12:45), it will bring judgment unexpectedly on those who do not continue to be vigilant.

7 [21] Among you: the Greek preposition translated as among can also be translated as "within." In the light of other statements in Luke's gospel about the presence of the kingdom (see Luke 10:9, 11; 11:20) "among" is to be preferred.

8 [36] The inclusion of Luke 17:36 "There will be two men in the field; one will be taken, the other left behind," in some Western manuscripts appears to be a scribal assimilation to Matthew 24:40.


路加福音 Luke Chapter 18
Luke
Chapter 18

1 1 Then he told them a parable about the necessity for them to pray always without becoming weary. He said,

耶稣给他们设了一个比喻,论及人应当时常祈祷,不要灰心。

2 "There was a judge in a certain town who neither feared God nor respected any human being.

他说:"某城中曾有一个判官不敬畏天主,也不敬重人。

3 And a widow in that town used to come to him and say,‘Render a just decision for me against my adversary.'

在那城中另有一个寡妇,常去见他说:请你制裁我的对头,给我伸冤罢!

4 For a long time the judge was unwilling, but eventually he thought, ‘While it is true that I neither fear God nor respect any human being,

他多时不肯;以后想到:我虽不敬畏天主,也不敬重人,

5 2 because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'"

只因为这个寡妇常来烦扰我,我要给她伸冤,免得她不断地来纠缠我。

6 The Lord said, "Pay attention to what the dishonest judge says.

于是主说:你们听听这个不义的判官说的什么!

7 Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them?

天主所召选的人,日夜呼吁他,他岂能不给他们伸冤,而迁延俯听他们吗?

8 I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?"

我告诉你们:他必要快快为他们伸冤,但是,人子来临时,能在世上找到信德吗?"

9 He then addressed this parable to those who were convinced of their own righteousness and despised everyone else.

耶稣也向几个自充为义人,而轻视他人的人,设了这个比喻:

10 "Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector.

"有两个人上圣殿去祈祷:一个是法利塞人,另一个是税吏。

11 The Pharisee took up his position and spoke this prayer to himself, ‘O God, I thank you that I am not like the rest of humanity--greedy, dishonest, adulterous--or even like this tax collector.

那个法利塞人立着,心里这样祈祷:天主,我感谢你,因为我不像其他的人,勒索、不义、奸淫,也不像这个税吏。

12 I fast twice a week, and I pay tithes on my whole income.'

我每周两次禁食,凡我所得的,都捐献十分之一。

13 But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, ‘O God, be merciful to me a sinner.'

那个税吏却远远地站着,连举目望天都不敢,祇是捶着自己的胸膛说:天主,可怜我这个罪人罢!

14 I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted."

我告诉你们:这人下去,到他家里,成了正义的,而那个人却不然。因为凡高举自己的,必被贬抑;凡贬抑自己的,必被高举。"

15 3 4 People were bringing even infants to him that he might touch them, and when the disciples saw this, they rebuked them.

有人也把婴孩带到耶稣跟前,要他抚摸他们;门徒们见了便斥责他们。

16 Jesus, however, called the children to himself and said, "Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these.

耶稣却召唤他们说:"你们让小孩子们到我跟前来,不要阻止他们!因为天主的国正属于这样的人。

17 Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it."

我实在告诉你们:谁若不像小孩子一样接受天主的国,决不能进去。"

18 An official asked him this question, "Good teacher, what must I do to inherit eternal life?"

有一个首领问耶稣说:"善师,我要做什么,才能承受永生?"

19 Jesus answered him, "Why do you call me good? No one is good but God alone.

耶稣给他说:"你为什么称我善呢?除了天主一个外,没有谁是善的。

20 You know the commandments, ‘You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; honor your father and your mother.'"

诫命你都知道:不可奸淫,不可杀人,不可偷盗,不可作假见证;应孝敬你的父母。"

21 And he replied, "All of these I have observed from my youth."

那人说:"这一切我自幼就都遵守了。"

22 5 When Jesus heard this he said to him, "There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me."

耶稣听后,便向他说:"你还缺少一样:把你一切所有的都变卖了,施舍给穷人,你必有宝藏在天上,然后来跟随我!"

23 But when he heard this he became quite sad, for he was very rich.

那人听了这话,异常悲伤,因为他是个很富有的人。

24 Jesus looked at him (now sad) and said, "How hard it is for those who have wealth to enter the kingdom of God!

耶稣见他如此,便说:"那些有钱财的人,进入天主的国是多么难啊!

25 For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God."

骆驼穿过针孔,比富有的人进入天主的国还容易。"

26 Those who heard this said, "Then who can be saved?"

听众遂说:"这样,谁还能得救呢?"

27 And he said, "What is impossible for human beings is possible for God."

耶稣说:"在人所不能的,在天主是可能的。"

28 Then Peter said, "We have given up our possessions and followed you."

伯多禄说:"看,我们舍弃了我们的一切所有,跟随了你!"

29 He said to them, "Amen, I say to you, there is no one who has given up house or wife or brothers or parents or children for the sake of the kingdom of God

耶稣向他们说:"我实在告诉你们:人为了天主的国舍弃了房屋、或妻子、或兄弟、或父母、或子女,

30 who will not receive (back) an overabundant return in this present age and eternal life in the age to come."

没有不在今世获得多倍,而在来世获得永生的。"

31 6 7 Then he took the Twelve aside and said to them, "Behold, we are going up to Jerusalem and everything written by the prophets about the Son of Man will be fulfilled.

耶稣把那十二人带到一边,对他们说:"看!我们上耶路撒冷去,凡藉先知所写的一切,都要成就在人子身上:

32 He will be handed over to the Gentiles and he will be mocked and insulted and spat upon;

他要被交于外邦人,要受戏弄、侮辱及唾污。

33 and after they have scourged him they will kill him, but on the third day he will rise."

人在鞭挞他之后,还要杀害他;但第三天他要复活。"

34 But they understood nothing of this; the word remained hidden from them and they failed to comprehend what he said.

这些话他们一点也不懂,这话为他们是隐秘的;他所说的事,他们也不明白。

35 Now as he approached Jericho a blind man was sitting by the roadside begging,

耶稣将近耶里哥时,有一个瞎子坐在路旁讨饭,

36 and hearing a crowd going by, he inquired what was happening.

听见群众路过,便查问是什么事。

37 They told him, "Jesus of Nazareth is passing by."

有人告诉他:是纳匝肋人耶稣经过。

38 He shouted, "Jesus, Son of David, 8 have pity on me!"

他便喊叫说:"耶稣,达味之子,可怜我罢!"

39 The people walking in front rebuked him, telling him to be silent, but he kept calling out all the more, "Son of David, have pity on me!"

前面走的人就斥责他,叫他不要出声;但他越发喊叫说:"达味之子,可怜我罢!"

40 Then Jesus stopped and ordered that he be brought to him; and when he came near, Jesus asked him,

耶稣站住,叫人把他带到自己跟前来;当他来近时,耶稣问他说:

41 "What do you want me to do for you?" He replied, "Lord, please let me see."

"你愿意我给你做什么?"他说:"主,叫我看见。"

42 Jesus told him, "Have sight; your faith has saved you."

耶稣给他说:"你看见罢!你的信德救了你。"

43 He immediately received his sight and followed him, giving glory to God. When they saw this, all the people gave praise to God.

他立刻看见了,遂跟随着耶稣,光荣天主。所有的百姓见了,也都颂扬天主。

Footnotes(注解)

1 [1-14] The particularly Lucan material in the travel narrative concludes with two parables on prayer. The first (Luke 18:1-8) teaches the disciples the need of persistent prayer so that they not fall victims to apostasy (Luke 18:8). The second (Luke 18:9-14) condemns the self-righteous, critical attitude of the Pharisee and teaches that the fundamental attitude of the Christian disciple must be the recognition of sinfulness and complete dependence on God's graciousness. The second parable recalls the story of the pardoning of the sinful woman (Luke 7:36-50) where a similar contrast is presented between the critical attitude of the Pharisee Simon and the love shown by the pardoned sinner.

2 [5] Strike me: the Greek verb translated as strike means "to strike under the eye" and suggests the extreme situation to which the persistence of the widow might lead. It may, however, be used here in the much weaker sense of "to wear one out."

3 [18:15-19:27] Luke here includes much of the material about the journey to Jerusalem found in his Marcan source (Luke 10:1-52) and adds to it the story of Zacchaeus (Luke 19:1-10) from his own particular tradition and the parable of the gold coins (minas) (Luke 19:11-27) from Q, the source common to Luke and Matthew.

4 [15-17] The sayings on children furnish a contrast to the attitude of the Pharisee in the preceding episode (Luke 18:9-14) and that of the wealthy official in the following one (Luke 18:18-23) who think that they can lay claim to God's favor by their own merit. The attitude of the disciple should be marked by the receptivity and trustful dependence characteristic of the child.

5 [22] Detachment from material possessions results in the total dependence on God demanded of one who would inherit eternal life. Sell all that you have: the original saying (cf Mark 10:21) has characteristically been made more demanding by Luke's addition of "all."

6 [31-33] The details included in this third announcement of Jesus' suffering and death suggest that the literary formulation of the announcement has been directed by the knowledge of the historical passion and death of Jesus.

7 [31] Everything written by the prophets . . . will be fulfilled: this is a Lucan addition to the words of Jesus found in the Marcan source (Mark 10:32-34). Luke understands the events of Jesus' last days in Jerusalem to be the fulfillment of Old Testament prophecy, but, as is usually the case in Luke-Acts, the author does not specify which Old Testament prophets he has in mind; cf Luke 24:25, 27, 44; Acts 3:8; 13:27; 26:22-23.

8 [38] Son of David: the blind beggar identifies Jesus with a title that is related to Jesus' role as Messiah (see the note on Luke 2:11). Through this Son of David, salvation comes to the blind man. Note the connection between salvation and house of David mentioned earlier in Zechariah's canticle (Luke 1:69). See also the note on Matthew 9:27.



路加福音 Luke Chapter 19
Luke
Chapter 19

1 1 He came to Jericho and intended to pass through the town.

耶稣进了耶里哥,正经过的时候,

2 Now a man there named Zacchaeus, who was a chief tax collector and also a wealthy man,

有一个人,名叫匝凯,他原是税吏长,是个富有的人。

3 was seeking to see who Jesus was; but he could not see him because of the crowd, for he was short in stature.

他想要看看耶稣是什么人;但由于人多,不能看见,因为他身材短小。

4 So he ran ahead and climbed a sycamore tree in order to see Jesus, who was about to pass that way.

于是他往前奔跑,攀上了一棵野桑树,要看看耶稣,因为耶稣就要从那里经过。

5 When he reached the place, Jesus looked up and said to him, "Zacchaeus, come down quickly, for today I must stay at your house."

耶稣来到那地方,抬头一看,对他说:"匝凯,你快下来!因为我今天必须住在你家中。"

6 And he came down quickly and received him with joy.

他便赶快下来,喜悦地款留耶稣。

7 When they all saw this, they began to grumble, saying, "He has gone to stay at the house of a sinner."

众人见了,都窃窃私议说:"他竟到有罪的人那里投宿。"

8 But Zacchaeus stood there and said to the Lord, "Behold, half of my possessions, Lord, I shall give to the poor, and if I have extorted anything from anyone I shall repay it four times over."

匝凯站起来对主说:"主,你看,我把我财物的一半施舍给穷人;我如果欺骗过谁,我就以四倍赔偿。"

9 2 And Jesus said to him, "Today salvation has come to this house because this man too is a descendant of Abraham.

耶稣对他说:"今天救恩临到了这一家,因为他也是亚巴郎之子。

10 3 For the Son of Man has come to seek and to save what was lost."

因为人子来,是为寻找及拯救迷失了的人。"

11 4 While they were listening to him speak, he proceeded to tell a parable because he was near Jerusalem and they thought that the kingdom of God would appear there immediately.

众人听这话的时候,耶稣因为已临近耶路撒冷,而且他们都以为天主的国快要出现,遂设了一个比喻说:

12 So he said, "A nobleman went off to a distant country to obtain the kingship for himself and then to return.

"有一个贵人起身到远方去,为取得了王位再回来。

13 He called ten of his servants and gave them ten gold coins 5 and told them, ‘Engage in trade with these until I return.'

他将自己的十个仆人叫来,交给他们十个"米纳",并嘱咐说:你们拿去做生意,直到我回来。

14 His fellow citizens, however, despised him and sent a delegation after him to announce,‘We do not want this man to be our king.'

他本国的人,一向怀恨他,遂在他后面派代表去说:我们不愿意这人为王统治我们。

15 But when he returned after obtaining the kingship, he had the servants called, to whom he had given the money, to learn what they had gained by trading.

他得了王位归来以后,便传令将那些领了他钱的仆人给他召来,想知道每个人做生意赚了多少。

16 The first came forward and said,‘Sir, your gold coin has earned ten additional ones.'

第一个前来说:主,你的那个"米纳"赚了十个"米纳"。

17 He replied, ‘Well done, good servant! You have been faithful in this very small matter; take charge of ten cities.'

主人给他说:好,善仆!你既然在小事上忠信,你要有权掌管十座城。

18 Then the second came and reported,‘Your gold coin, sir, has earned five more.'

第二个前来说:主,你的那个"米纳"赚了五个"米纳"。

19 And to this servant too he said,‘You, take charge of five cities.'

主人也给这人说:你也要掌管五座城。

20 Then the other servant came and said,‘Sir, here is your gold coin; I kept it stored away in a handkerchief,

另一个前来说:主,看,你那个"米纳",我收存在手巾里。

21 for I was afraid of you, because you are a demanding person; you take up what you did not lay down and you harvest what you did not plant.'

我一向害怕你,因为你是一个严厉的人:你没有存放的,也要提取;没有下种的,也要收割。

22 He said to him,‘With your own words I shall condemn you, you wicked servant. You knew I was a demanding person, taking up what I did not lay down and harvesting what I did not plant;

主人向他说:恶仆!我就凭你的口供定你的罪。你不是知道我是个严厉的人,没有存放的,也要提取;没有下种的,也要收割的吗?

23 why did you not put my money in a bank? Then on my return I would have collected it with interest.'

为什么你不把我的钱存于钱庄?迨我回来时,我可以连本带利取出来。

24 And to those standing by he said,‘Take the gold coin from him and give it to the servant who has ten.'

主人便向侍立左右的人说:你们把他那个"米纳"夺过来,给那有十个的。

25 But they said to him, ‘Sir, he has ten gold coins.'

他们向他说:主,他已有十个"米纳"了。

26 ‘I tell you, to everyone who has, more will be given, but from the one who has not, even what he has will be taken away.

我告诉你们:凡是有的,还要给他;那没有的,连他所有的,也要从他夺去。

27 Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me.'"

至于那些敌对我,不愿意我作他们君王的人,你们把他们押到这里,在我面前杀掉。"

28 6 After he had said this, he proceeded on his journey up to Jerusalem.

耶稣说了这些话,就领头前行,上耶路撒冷去了。

29 As he drew near to Bethphage and Bethany at the place called the Mount of Olives, he sent two of his disciples.

及至临近贝特法革和伯达尼,在一座名叫橄榄山那里,耶稣派遣两个门徒说:

30 He said, "Go into the village opposite you, and as you enter it you will find a colt tethered on which no one has ever sat. Untie it and bring it here.

"你们往对面的村庄里去,一进村,就会看见一匹拴着的驴驹,从来没有人骑过,把他解开,牵来。

31 And if anyone should ask you,‘Why are you untying it?' you will answer, ‘The Master has need of it.'"

如果有人问你们说:你们为什么解它?你们要这样说:主要用它。"

32 So those who had been sent went off and found everything just as he had told them.

被派的人去了,所遇见的,正如对他们说过的一样。

33 And as they were untying the colt, its owners said to them, "Why are you untying this colt?"

他们正在解驴驹的时候,驴驹的主人对他们说:"你们为什么解这驴驹?"

34 They answered, "The Master has need of it."

他们说:"主要用它。"

35 So they brought it to Jesus, threw their cloaks over the colt, and helped Jesus to mount.

他们遂把驴驹牵到耶稣跟前,把他们的外衣搭在驴驹上,扶耶稣骑上。

36 As he rode along, the people were spreading their cloaks on the road;

前行的时候,人们把自己的外衣铺在路上。

37 and now as he was approaching the slope of the Mount of Olives, the whole multitude of his disciples began to praise God aloud with joy for all the mighty deeds they had seen.

当他临近橄榄山的下坡时,众门徒为了所见过的一切奇能,都欢欣的大声颂扬天主说:

38 They proclaimed: "Blessed is the king who comes in the name of the Lord. 7 Peace in heaven and glory in the highest."

"因上主之名而来的君王,应受赞颂!和平在天上,光荣于高天!"

39 Some of the Pharisees in the crowd said to him, "Teacher, rebuke your disciples." 8

人群中有几个法利塞人对耶稣说:"师傅,责斥你的门徒罢!"

40 He said in reply, "I tell you, if they keep silent, the stones will cry out!"

耶稣回答说:"我告诉你们:这些人若不作声,石头就要喊叫了!"

41 9 As he drew near, he saw the city and wept over it,

耶稣临近的时候,望见京城,便哀哭她说:

42 saying, "If this day you only knew what makes for peace--but now it is hidden from your eyes.

"恨不能在这一天,你也知道有关你平安的事;但这事如今在你眼前是隐藏的。

43 10 For the days are coming upon you when your enemies will raise a palisade against you; they will encircle you and hem you in on all sides.

的确,日子将临于你,你的仇敌要在你四周筑起壁垒,包围你,四面窘困你;

44 They will smash you to the ground and your children within you, and they will not leave one stone upon another within you because you did not recognize the time of your visitation."

又要荡平你,及在你内的子民;在你内决不留一块石头在另一块石头上,因为你没有认识眷顾你的时期。"

45 Then Jesus entered the temple area 11 and proceeded to drive out those who were selling things,

耶稣进了殿院,开始把买卖人赶出去。

46 saying to them, "It is written,‘My house shall be a house of prayer, but you have made it a den of thieves.'"

对他们说:"经上记载:我的殿宇应是祈祷之所,而你们竟把它做了贼窝。"

47 And every day he was teaching in the temple area. The chief priests, the scribes, and the leaders of the people, meanwhile, were seeking to put him to death,

耶稣每天在圣殿内施教。司祭长及经师并人民的首领,设法要除掉他,

48 but they could find no way to accomplish their purpose because all the people were hanging on his words.

但是寻不出什么办法,因为众百姓都倾心听他。

Footnotes(注解)

1 [1-10] The story of the tax collector Zacchaeus is unique to this gospel. While a rich man (Luke 19:2), Zacchaeus provides a contrast to the rich man of Luke 18:18-23 who cannot detach himself from his material possessions to become a follower of Jesus. Zacchaeus, according to Luke, exemplifies the proper attitude toward wealth: he promises to give half of his possessions to the poor (Luke 19:8) and consequently is the recipient of salvation (Luke 19:9-10).

2 [9] A descendant of Abraham: literally, "a son of Abraham." The tax collector Zacchaeus, whose repentance is attested by his determination to amend his former ways, shows himself to be a true descendant of Abraham, the true heir to the promises of God in the Old Testament. Underlying Luke's depiction of Zacchaeus as a descendant of Abraham, the father of the Jews (Luke 1:73; 16:22-31), is his recognition of the central place occupied by Israel in the plan of salvation.

3 [10] This verse sums up for Luke his depiction of the role of Jesus as savior in this gospel.

4 [11-27] In this parable Luke has combined two originally distinct parables: (1) a parable about the conduct of faithful and productive servants (Luke 19:13, 15b-26) and (2) a parable about a rejected king (Luke 19:12, 14-15a, 27). The story about the conduct of servants occurs in another form in Matthew 25:14-20. The story about the rejected king may have originated with a contemporary historical event. After the death of Herod the Great, his son Archelaus traveled to Rome to receive the title of king. A delegation of Jews appeared in Rome before Caesar Augustus to oppose the request of Archelaus. Although not given the title of king, Archelaus was made ruler over Judea and Samaria. As the story is used by Luke, however, it furnishes a correction to the expectation of the imminent end of the age and of the establishment of the kingdom in Jerusalem (Luke 19:11). Jesus is not on his way to Jerusalem to receive the kingly power; for that, he must go away and only after returning from the distant country (a reference to the parousia) will reward and judgment take place.

5 [13] Ten gold coins: literally, "ten minas." A mina was a monetary unit that in ancient Greece was the equivalent of one hundred drachmas.

6 [19:28-21:38] With the royal entry of Jesus into Jerusalem, a new section of Luke's gospel begins, the ministry of Jesus in Jerusalem before his death and resurrection. Luke suggests that this was a lengthy ministry in Jerusalem (Luke 19:47; 20:1; 21:37-38; 22:53) and it is characterized by Jesus' daily teaching in the temple (Luke 21:37-38). For the story of the entry of Jesus into Jerusalem, see also Matthew 21:1-11; Mark 11:1-10; John 12:12-19 and the notes there.

7 [38] Blessed is the king who comes in the name of the Lord: only in Luke is Jesus explicitly given the title king when he enters Jerusalem in triumph. Luke has inserted this title into the words of Psalm 118:26 that heralded the arrival of the pilgrims coming to the holy city and to the temple. Jesus is thereby acclaimed as king (see Luke 1:32) and as the one who comes (see Malachi 3:1; Luke 7:19). Peace in heaven . . . : the acclamation of the disciples of Jesus in Luke echoes the announcement of the angels at the birth of Jesus (Luke 2:14). The peace Jesus brings is associated with the salvation to be accomplished here in Jerusalem.

8 [39] Rebuke your disciples: this command, found only in Luke, was given so that the Roman authorities would not interpret the acclamation of Jesus as king as an uprising against them; cf Luke 23:2-3.

9 [41-44] The lament for Jerusalem is found only in Luke. By not accepting Jesus (the one who mediates peace), Jerusalem will not find peace but will become the victim of devastation.

10 [43-44] Luke may be describing the actual disaster that befell Jerusalem in A.D. 70 when it was destroyed by the Romans during the First Revolt.

11 [45-46] Immediately upon entering the holy city, Jesus in a display of his authority enters the temple (see Malachi 3:1-3) and lays claim to it after cleansing it that it might become a proper place for his teaching ministry in Jerusalem (Luke 19:47; 20:1; 21:37; 22:53). See Matthew 21:12-17; Mark 11:15-19; John 2:13-17 and the notes there.



路加福音 Luke Chapter 20
Luke
Chapter 20

1 1 One day as he was teaching the people in the temple area and proclaiming the good news, the chief priests and scribes, together with the elders, approached him

有一天,耶稣在圣殿里教训百姓,及宣讲喜讯的时候,司祭长、经师及长老前来,

2 and said to him, "Tell us, by what authority are you doing these things? Or who is the one who gave you this authority?"

对他说道:"请你告诉我们:你凭什么权柄作这些事?或者是谁给了你这权柄?"

3 He said to them in reply, "I shall ask you a question. Tell me,

耶稣回答他们说:"我也要问你们一句话,你们告诉我:

4 was John's baptism of heavenly or of human origin?"

若翰的洗礼是从天上来的,还是从人来的呢?"

5 They discussed this among themselves, and said, "If we say, ‘Of heavenly origin,' he will say, ‘Why did you not believe him?'

他们心里忖度说:"如果我们说:是从天上来的,他必要说:你们为什么不信他?

6 But if we say, ‘Of human origin,' then all the people will stone us, for they are convinced that John was a prophet."

如果我们说:是从人来的,众百姓必要用石头砸死我们,因为他们都确信若翰是先知。"

7 So they answered that they did not know from where it came.

于是他们回答说:"不知道是从哪里来的。"

8 Then Jesus said to them, "Neither shall I tell you by what authority I do these things."

耶稣也给他们说:"我也不告诉你们:我凭什么权柄作这些事。"

9 2 Then he proceeded to tell the people this parable. "(A) man planted a vineyard, leased it to tenant farmers, and then went on a journey for a long time.

耶稣对百姓设了这个比喻:有一个人培植了一个葡萄园,把它租给园户,就往远方去,为时很久。

10 At harvest time he sent a servant to the tenant farmers to receive some of the produce of the vineyard. But they beat the servant and sent him away empty-handed.

到了时节,他便打发一个仆人去园户那里,为叫他们把园中应纳的果实交给他。园户却打了他,放他空手回去。

11 So he proceeded to send another servant, but him also they beat and insulted and sent away empty-handed.

园主又打发了另一个仆人去,他们把那人也打了,并加以侮辱,放他空手回去。

12 Then he proceeded to send a third, but this one too they wounded and threw out.

园主又打发第三个去,连这一个,他们也打伤,把他赶了出去。

13 The owner of the vineyard said,‘What shall I do? I shall send my beloved son; maybe they will respect him.'

葡萄园的主人说:我要怎样办呢?我要打发我的爱子去,或许他们会敬重他。

14 But when the tenant farmers saw him they said to one another, 'This is the heir. Let us kill him that the inheritance may become ours.'

谁知园户一看见他,便彼此商议说:这是承继人,我们要杀掉他,好让产业归于我们。

15 So they threw him out of the vineyard and killed him. 3 What will the owner of the vineyard do to them?

于是他们把他推到葡萄园外杀了。那么,葡萄园的主人要怎样处置他们呢?

16 He will come and put those tenant farmers to death and turn over the vineyard to others." When the people heard this, they exclaimed, "Let it not be so!"

他必要来,除灭这些园户,把葡萄园租给别人。"众人一听这话,就说:"千万不要这样!"

17 But he looked at them and asked, "What then does this scripture passage mean: ‘The stone which the builders rejected has become the cornerstone'?

耶稣注视他们说:"那么,经上所载:‘匠人弃而不用的石头,反而成了屋角的基石,’这句话是什么意思?

18 Everyone who falls on that stone will be dashed to pieces; and it will crush anyone on whom it falls."

凡跌在这石头上的,必被撞碎;这石头落在谁身上,必要把他压碎。"

19 The scribes and chief priests sought to lay their hands on him at that very hour, but they feared the people, for they knew that he had addressed this parable to them.

经师及司祭长在那时刻就想下手逮捕耶稣,但是害怕百姓。他们明白这个比喻是暗指他们说的。

20 4 They watched him closely and sent agents pretending to be righteous who were to trap him in speech, in order to hand him over to the authority and power of the governor.

于是他们窥察耶稣,派遣奸细,假装义人,要抓住他的语病,好把他交付于总督的司法权下。

21 They posed this question to him, "Teacher, we know that what you say and teach is correct, and you show no partiality, but teach the way of God in accordance with the truth.

他们就诘问他说:"师傅,我们知道你说话施教,都正直无私;又不看情面,但按真理教授天主的道路。

22 Is it lawful for us to pay tribute to Caesar or not?" 5

敢问:我们给凯撒纳丁税,可以不可以?"

23 Recognizing their craftiness he said to them,

耶稣觉察出他们的诡计,便对他们说:

24 "Show me a denarius; 6 whose image and name does it bear?" They replied, "Caesar's."

"你们拿一个"德纳"来给我看!这"德纳"上有谁的肖像,有谁的字号?"他们说:"凯撒的。"

25 So he said to them, "Then repay to Caesar what belongs to Caesar and to God what belongs to God."

耶稣对他们说:"那么,凯撒的就应归还凯撒;天主的,就应归还天主。"

26 They were unable to trap him by something he might say before the people, and so amazed were they at his reply that they fell silent.

他们在民众在面前,不能抓到他的语病,且惊奇他的应对,遂噤口不言。

27 Some Sadducees, 7 those who deny that there is a resurrection, came forward and put this question to him,

否认复活的撒杜塞人中,有几个前来问耶稣说:

28 8 saying, "Teacher, Moses wrote for us, ‘If someone's brother dies leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.'

"师傅,梅瑟给我们写道:如果一个人的哥哥死了,撇下妻子而没有子嗣,他的弟弟就应娶他的妻子,给他哥哥立嗣

29 Now there were seven brothers; the first married a woman but died childless.

曾有兄弟七人,第一个娶了妻子,没有子嗣就死了。

30 Then the second

第二个,

31 and the third married her, and likewise all the seven died childless.

及第三个都娶过她为妻。七个人都是如此:没有留下子嗣就死了。

32 Finally the woman also died.

末后,连那妇人也死了。

33 Now at the resurrection whose wife will that woman be? For all seven had been married to her."

那么,在复活的时候,这妇人是他们那一个的妻子?因为他们七个人都娶过她为妻。"

34 Jesus said to them, "The children of this age marry and remarry;

耶稣对他们说:"今世之子也娶也嫁;

35 but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage.

但那堪得来世,及堪当由死者中复活的人,他们也不娶,也不嫁;

36 They can no longer die, for they are like angels; and they are the children of God because they are the ones who will rise. 9

甚至他们也不能再死,因为他们相似天使,他们既是复活之子,也就是天主之子。

37 That the dead will rise even Moses made known in the passage about the bush, when he called ‘Lord' the God of Abraham, the God of Isaac, and the God of Jacob;

至论死者复活,梅瑟已在荆棘篇中指明了:他称上主为亚巴郎的天主,依撒格的天主及雅各伯的天主。

38 and he is not God of the dead, but of the living, for to him all are alive."

他不是死人的,而是活人的天主:所有的人为他都是生活的。"

39 Some of the scribes said in reply, "Teacher, you have answered well."

有几个经师应声说:"师傅,你说的好。"

40 And they no longer dared to ask him anything.

从此,他们再不敢质问他什么了。

41 10 Then he said to them, "How do they claim that the Messiah is the Son of David?

耶稣问他们说:"人们怎么称默西亚是达味之子呢?

42 For David himself in the Book of Psalms says:‘The Lord said to my lord, "Sit at my right hand

达味自己曾在圣咏集上说:‘上主对吾主说:你坐在我右边,

43 till I make your enemies your footstool."'

等我使你的仇敌变作你脚下的踏板。’

44 Now if David calls him ‘lord,' how can he be his son?"

达味既称他为主,他怎样又是达味之子呢?"

45 Then, within the hearing of all the people, he said to (his) disciples,

众百姓正听的时候,耶稣对他的门徒说:

46 "Be on guard against the scribes, who like to go around in long robes and love greetings in marketplaces, seats of honor in synagogues, and places of honor at banquets.

"你们应慎防经师!他们喜欢穿长袍游行,喜爱街市上的致敬,会堂里的高位,筵席上的首座。

47 They devour the houses of widows and, as a pretext, recite lengthy prayers. They will receive a very severe condemnation."

他们吞没寡妇们的家产,而又以长久的祈祷作掩饰:这些人必要遭受更重的处罚。"

Footnotes(注解)

1 [1-47] The Jerusalem religious leaders or their representatives, in an attempt to incriminate Jesus with the Romans and to discredit him with the people, pose a number of questions to him (about his authority, 2; about payment of taxes, Luke 20:22; about the resurrection, Luke 20:28-33).

2 [9-19] This parable about an absentee landlord and a tenant farmers' revolt reflects the social and economic conditions of rural Palestine in the first century. The synoptic gospel writers use the parable to describe how the rejection of the landlord's son becomes the occasion for the vineyard to be taken away from those to whom it was entrusted (the religious leadership of Judaism that rejects the teaching and preaching of Jesus; Luke 20:19).

3 [15] They threw him out of the vineyard and killed him: cf Mark 12:8. Luke has altered his Marcan source and reports that the murder of the son takes place outside the vineyard to reflect the tradition of Jesus' death outside the walls of the city of Jerusalem (see Hebrews 13:12).

4 [20] The governor: i.e., Pontius Pilate, the Roman administrator responsible for the collection of taxes and maintenance of order in Palestine.

5 [22] Through their question the agents of the Jerusalem religious leadership hope to force Jesus to take sides on one of the sensitive political issues of first-century Palestine. The issue of nonpayment of taxes to Rome becomes one of the focal points of the First Jewish Revolt (A.D. 66-70) that resulted in the Roman destruction of Jerusalem and the temple. See also the note on Matthew 22:15-22.

6 [24] Denarius: a Roman silver coin (see the note on Luke 7:41).

7 [27] Sadducees: see the note on Matthew 3:7.

8 [28-33] The Sadducees' question, based on the law of levirate marriage recorded in Deut 25:5-10, ridicules the idea of the resurrection. Jesus rejects their naive understanding of the resurrection (Luke 20:35-36) and then argues on behalf of the resurrection of the dead on the basis of the written law (Luke 20:37-38) that the Sadducees accept. See also the notes on Matthew 22:23-33.

9 [36] Because they are the ones who will rise: literally, "being sons of the resurrection."

10 [41-44] After successfully answering the three questions of his opponents, Jesus now asks them a question. Their inability to respond implies that they have forfeited their position and authority as the religious leaders of the people because they do not understand the scriptures. This series of controversies between the religious leadership of Jerusalem and Jesus reveals Jesus as the authoritative teacher whose words are to be listened to (see Luke 9:35). See also the notes on Matthew 22:41-46.



路加福音 Luke Chapter 21
Luke
Chapter 21

1 1 When he looked up he saw some wealthy people putting their offerings into the treasury

耶稣举目一望,看见富人把他们的献仪投入银库内。

2 and he noticed a poor widow putting in two small coins.

又看见一个贫苦的寡妇,把两文钱投入里面,

3 He said, "I tell you truly, this poor widow put in more than all the rest;

遂说:“我实在告诉你们:这个穷寡妇比众人投入的都多,

4 for those others have all made offerings from their surplus wealth, but she, from her poverty, has offered her whole livelihood."

因为众人都是拿他们多余的投入,作为给天主的献仪;而这个寡妇却是从她的不足中,把她所有的一切生活费都投上了。”

5 2 While some people were speaking about how the temple was adorned with costly stones and votive offerings, he said,

有些人正谈论圣殿是用美丽的石头,和还愿的献品装饰的,耶稣说:

6 "All that you see here--the days will come when there will not be left a stone upon another stone that will not be thrown down."

“你们所看见的这一切,待那时日一到,没有一块石头留在另一块石头上,而不被拆毁的。”

7 Then they asked him, "Teacher, when will this happen? And what sign will there be when all these things are about to happen?"

他们遂问说:“师傅,那么,什么时候要发生这些事?这些事要发生的时候,将有什么先兆?”

8 He answered, "See that you not be deceived, for many will come in my name, saying,‘I am he,‘ and 'The time has come.' 3 Do not follow them!

耶稣说:"你们要谨慎,不要受欺骗!因为将有许多人,假冒我的名字来说:我就是

9 When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end."

你们几时听见战争及叛乱,不要惊惶!因为这些事必须先要发生,但还不即刻是结局。"

10 Then he said to them, "Nation will rise against nation, and kingdom against kingdom.

耶稣又给他们说:"民族要起来攻击民族,国家攻击国家;

11 There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky.

将有大地震,到处有饥荒及瘟疫;将出现可怖的异象,天上要有巨大的凶兆。

12 "Before all this happens, 4 however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name.

但是,这一切事以前,为了我名字的原故,人们要下手把你们拘捕、迫害、解送到会堂,并囚在狱中;且押送到君王及总督之前,

13 It will lead to your giving testimony.

为给你们一个作见证的机会。

14 Remember, you are not to prepare your defense beforehand,

所以,你们心中要镇定,不要事先考虑申辩,

15 for I myself shall give you a wisdom in speaking 5 that all your adversaries will be powerless to resist or refute.

因为我要给你们口才和明智,是你们的一切仇敌所不能抵抗及辩驳的。

16 You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death.

你们要为父母、兄弟、亲戚及朋友所出卖;你们中有一些要被杀死。

17 You will be hated by all because of my name,

你们要为了我的名字,受众人的憎恨;

18 but not a hair on your head will be destroyed.

但是,连你们的一根头发,也不会失落。

19 By your perseverance you will secure your lives.

你们要凭着坚忍,保全你们的灵魂。"

20 6 "When you see Jerusalem surrounded by armies, know that its desolation is at hand.

几时你们看见耶路撒冷被军队围困,那时你们便知道:她的荒凉近了。

21 Then those in Judea must flee to the mountains. Let those within the city escape from it, and let those in the countryside not enter the city,

那时,在犹太的,要逃往山中;在京都中的,要离去;在乡间的,不要进京。

22 for these days are the time of punishment when all the scriptures are fulfilled.

因为这是报复的日子,为要应验所记载的一切。

23 Woe to pregnant women and nursing mothers in those days, for a terrible calamity will come upon the earth and a wrathful judgment upon this people.

在那些日子内,怀孕的及哺乳的,是有祸的,因为要有大难降临这地方,要有义怒临于这百姓身上。

24 They will fall by the edge of the sword and be taken as captives to all the Gentiles; and Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles 7 are fulfilled.

他们要倒在剑刃之下,要被掳往列国;耶路撒冷要受异民蹂躝,直到异民的时期满限。

25 "There will be signs in the sun, the moon, and the stars, and on earth nations will be in dismay, perplexed by the roaring of the sea and the waves.

在日月星辰上,将有异兆出现;在地上,万国要因海洋波涛的怒号而惊惶失措。

26 People will die of fright in anticipation of what is coming upon the world, for the powers of the heavens 8 will be shaken.

众人要因恐惧,等待即将临于天下的事而昏绝,因为诸天的万象将要动摇。

27 And then they will see the Son of Man coming in a cloud with power and great glory.

那时,他们要看见人子,带着威能及莫大光荣乘云降来。

28 But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand."

这些事开始发生时,你们应当挺起身来,抬起你们的头,因为你们的救援近了。"

29 He taught them a lesson. "Consider the fig tree and all the other trees.

耶稣又给他们设了一个比喻:"你们看看无花果树及各种树木,

30 When their buds burst open, you see for yourselves and know that summer is now near;

几时,你们看见它们已经发芽,就知道:夏天已经近了。

31 in the same way, when you see these things happening, know that the kingdom of God is near.

同样,几时你们看见这些事发生了,也应知道天主的国近了。

32 Amen, I say to you, this generation will not pass away until all these things have taken place.

我实在告诉你们:非等一切事发生了,这一代绝不会过去。

33 Heaven and earth will pass away, but my words will not pass away.

天地要过去,但是,我的话决不会过去。

34 "Beware that your hearts do not become drowsy from carousing and drunkenness and th, e anxieties of daily life, and that day catch you by surprise

你们应当谨慎,免得你们的心为宴饮沉醉,及人生的挂虑所累时,那意想不到的日子临于你们,

35 like a trap. For that day will assault everyone who lives on the face of the earth.

因为那日子有如罗网,临于全地面的一切居民。

36 Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man."

所以你们应当时时醒寤祈祷,为使你们能逃脱即将发生的这一切事,并能立于人子之前。"

37 During the day, Jesus was teaching in the temple area, but at night he would leave and stay at the place called the Mount of Olives.

耶稣白天在圣殿施教,黑夜便出去,到名叫橄榄的山上住宿。

38 And all the people would get up early each morning to listen to him in the temple area.

众百姓清早起来,到他跟前,在圣殿里听他讲道。
Footnotes(注解)

1 [1-4] The widow is another example of the poor ones in this gospel whose detachment from material possessions and dependence on God leads to their blessedness (Luke 6:20). Her simple offering provides a striking contrast to the pride and pretentiousness of the scribes denounced in the preceding section (Luke 20:45-47). The story is taken from Mark 12:41-44.

2 [5-36] Jesus' eschatological discourse in Luke is inspired by Mark 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Luke 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mark 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mark 13:14) as the apocalyptic symbol (see Daniel 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Luke 21:20-24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as "the times of the Gentiles" (Luke 21:24). See also the notes on Matthew 24:1-36 and Mark 13:1-37.

3 [8] The time has come: in Luke, the proclamation of the imminent end of the age has itself become a false teaching.

4 [12] Before all this happens . . . : to Luke and his community, some of the signs of the end just described (Luke 21:10-11) still lie in the future. Now in dealing with the persecution of the disciples (Luke 21:12-19) and the destruction of Jerusalem (Luke 21:20-24) Luke is pointing to eschatological signs that have already been fulfilled.

5 [15] A wisdom in speaking: literally, "a mouth and wisdom."

6 [20-24] The actual destruction of Jerusalem by Rome in A.D. 70 upon which Luke and his community look back provides the assurance that, just as Jesus' prediction of Jerusalem's destruction was fulfilled, so too will be his announcement of their final redemption (Luke 21:27-28).

7 [24] The times of the Gentiles: a period of indeterminate length separating the destruction of Jerusalem from the cosmic signs accompanying the coming of the Son of Man.

8 [26] The powers of the heavens: the heavenly bodies mentioned in Luke 21:25 and thought of as cosmic armies.


路加福音 Luke Chapter 22
Luke
Chapter 22

1 1 Now the feast of Unleavened Bread, called the Passover, 2 was drawing near,

称为逾越节的无酵节近了。

2 and the chief priests and the scribes were seeking a way to put him to death, for they were afraid of the people.

司祭长及经师设法要怎样消除耶稣,因为他们害怕百姓。

3 Then Satan entered into Judas, 3 the one surnamed Iscariot, who was counted among the Twelve,

那时,撒殚进入了那名叫依斯加略的犹达斯的心中,他本是十二人中之一。

4 and he went to the chief priests and temple guards to discuss a plan for handing him over to them.

他去同司祭长及圣殿警官商议,怎样把耶稣交给他们。

5 They were pleased and agreed to pay him money.

他们不胜欣喜,就约定给他银钱;

6 He accepted their offer and sought a favorable opportunity to hand him over to them in the absence of a crowd.

他应允了,遂寻找机会,当群众不在的时候,把耶稣交给他们。

7 When the day of the Feast of Unleavened Bread arrived, the day for sacrificing the Passover lamb,

无酵节日到了,这一天,应宰杀逾越节羔羊。

8 he sent out Peter and John, instructing them,"Go and make preparations for us to eat the Passover."

耶稣打发伯多禄和若望说:"你们去为我们预备要吃的逾越节晚餐吧!

9 They asked him,"Where do you want us to make the preparations?"

他问他们说:"你愿意我们在那里预备?"

10 And he answered them,"When you go into the city, a man will meet you carrying a jar of water. 4 Follow him into the house that he enters

他回答说:"注意!你们进城,必有一个拿水罐的人与你们相遇,你们就跟着他,到他所进的那一家,

11 and say to the master of the house,‘The teacher says to you,"Where is the guest room where I may eat the Passover with my disciples?"'

对那家的主人说:"师傅问你:我同我的门徒吃逾越节晚餐的客房在哪里?

12 He will show you a large upper room that is furnished. Make the preparations there."

那人必指给你们一间铺设好了的宽大楼厅;你们就在那里准备。"

13 Then they went off and found everything exactly as he had told them, and there they prepared the Passover.

他们去了,所遇见的,正如耶稣对他们所说的一样;他们便预备了逾越节晚餐。

14 When the hour came, he took his place at table with the apostles.

到了时候,耶稣就入席,宗徒也同他一起。

15 He said to them,"I have eagerly desired to eat this Passover 5 with you before I suffer,

耶稣对他们说:"我渴望而又渴望,在我受难以前,同你们吃这一次逾越节晚餐。

16 for, I tell you, I shall not eat it (again) until there is fulfillment in the kingdom of God."

我告诉你们:非等到它在天主的国里成全了,我决不再吃它。"

17 Then he took a cup, 6 gave thanks, and said,"Take this and share it among yourselves;

耶稣接过杯来,祝谢了说:"你们把这杯拿去,彼此分着喝吧!

18 for I tell you (that) from this time on I shall not drink of the fruit of the vine until the kingdom of God comes."

我告诉你们:从今以后,非等到天主的国来临了,我决不再喝这葡萄汁了。"

19 7 Then he took the bread, said the blessing, broke it, and gave it to them, saying,"This is my body, which will be given for you; do this in memory of me."

耶稣拿起饼来,祝谢了,擘开,递给他们说:"这是我的身体,为你们而舍弃的。你们应行此礼,为纪念我。"

20 And likewise the cup after they had eaten, saying,"This cup is the new covenant in my blood, which will be shed for you.

晚餐以后,耶稣同样拿起杯来,说:"这杯是用我为你们流出的血而立的新约。

21 "And yet behold, the hand of the one who is to betray me is with me on the table;

但是,看,负卖我者的手同我一起在桌子上。

22 for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed."

人子固然要依照所预定的离去,但那负卖人子的人是有祸的。"

23 And they began to debate among themselves who among them would do such a deed.

他们便彼此相问,他们中那一个要做这事。

24 8 Then an argument broke out among them about which of them should be regarded as the greatest.

在他们中又起了争论:他们中数着谁最大?

25 9 He said to them,"The kings of the Gentiles lord it over them and those in authority over them are addressed as ‘Benefactors';

耶稣给他们说:"外邦人有君王宰制他们,那有权管治他们的,称为恩主;

26 but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant.

但你们却不要这样:你们中最大的,要成为最小的;为首领的,要成为服事人的。

27 For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves.

是谁大呢?是坐席的,还是服事人的?不是坐席的吗?可是我在你们中间却像是服事人的。

28 It is you who have stood by me in my trials;

在我的困难中,与我常常相偕的,就是你们

29 and I confer a kingdom on you, just as my Father has conferred one on me,

所以,我将王权给你们预备下,正如我父给我预备下了一样,

30 that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.

为使你们在我的国里,一同在我的筳席上吃喝,并坐在宝座上,审判以色列十二支派。

31 10 11"Simon, Simon, behold Satan has demanded to sift all of you like wheat,

西满,西满,看,撒殚求得了许可,要筛你们像筛麦子一样。

32 but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers."

但是我已为你祈求了,为叫你的信德不致丧失,待你回头以后,要坚固你的兄弟。"

33 He said to him,"Lord, I am prepared to go to prison and to die with you."

伯多禄向他说:"主,我已经准备同你一起下狱,同去受死。"

34 But he replied,"I tell you, Peter, before the cock crows this day, you will deny three times that you know me."

耶稣说:"伯多禄,我告诉你:今天鸡还未叫以前,你要三次说不认识我。"

35 He said to them,"When I sent you forth without a money bag or a sack or sandals, were you in need of anything?""No, nothing," they replied.

然后又给他们说:"我以前派遣你们的时候,没有带钱囊、口袋及鞋,你们缺少了什么没有?"他们说:"什么也没有缺。"

36 He said to them, 12"But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one.

耶稣向他们说:"可是如今,有钱囊的,应当带着;有口袋的也一样;没有剑的,应当卖去自己的外衣,去买一把。

37 For I tell you that this scripture must be fulfilled in me, namely, ‘He was counted among the wicked'; and indeed what is written about me is coming to fulfillment."

我告诉你们:经上所载:‘他被列于叛逆之中’的这句话,必要应验在我身上,因为那有关我的事,快要终结。"

38 Then they said,"Lord, look, there are two swords here." But he replied,"It is enough!" 13

他们说:"主,看,这里有两把剑。"耶稣给他们说:"够了!"

39 Then going out he went, as was his custom, to the Mount of Olives, and the disciples followed him.

耶稣出来,照常往橄榄山去,门徒也跟他去了。

40 When he arrived at the place he said to them,"Pray that you may not undergo the test."

到了那地方,耶稣便给他们说:"你们应该祈祷,免得陷于诱感。"

41 After withdrawing about a stone's throw from them and kneeling, he prayed,

遂离开他们,约有投石那么远,屈膝祈祷,

42 saying,"Father, if you are willing, take this cup away from me; still, not my will but yours be done."

说:"父啊!你如果愿意,请给我免去这杯吧!但不要随我的意愿,惟照你的意愿成就吧!"

43 14 (And to strengthen him an angel from heaven appeared to him.

有一位天使,从天上显现给他,加强他的力量。

44 He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground.)

他在极度恐慌中,祈祷越发恳切;他的汗如同血珠滴在地上。

45 When he rose from prayer and returned to his disciples, he found them sleeping from grief.

他从祈祷中起来,来到门徒那里,看见他们都因忧闷睡着了,

46 He said to them,"Why are you sleeping? Get up and pray that you may not undergo the test."

就给他们说:"你们怎么睡觉呢?起来祈祷吧!免得陷于诱惑。"

47 While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him.

耶稣还说话的时候,来了一群人,那十二人之一,洺叫犹达斯的,走在他们前面;他走近了耶稣,要口亲他。

48 Jesus said to him,"Judas, are you betraying the Son of Man with a kiss?"

耶稣给他说:"犹达斯,你用口亲来负卖人子吗?"

49 His disciples realized what was about to happen, and they asked,"Lord, shall we strike with a sword?"

耶稣左右的人一见要发生的事,就说:"主,我们可以用剑砍吗?"

50 And one of them struck the high priest's servant and cut off his right ear.

他们中有一个人砍了大司祭的仆人,把他的右耳削了下来。

51 15 But Jesus said in reply,"Stop, no more of this!" Then he touched the servant's ear and healed him.

耶稣说道:"至此为止!"就摸了摸那人的耳朵,治好了他。

52 And Jesus said to the chief priests and temple guards and elders who had come for him,"Have you come out as against a robber, with swords and clubs?

耶稣对那些来到他跟前的司祭长,和圣殿警官并长老说:"你们拿着刀剑棍棒出来,好象对付强盗吗?

53 Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness."

我天天同你们在圣殿里的时候,你们没有下手拿我;但现在是你们的时候,是黑暗的权势!"

54 After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance.

他们既拿住耶稣,就带着解到大司祭的住宅。伯多禄远远地跟着。

55 They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them.

他们在庭院中间生了火,一起环坐,伯多禄也坐在他们中间。

56 When a maid saw him seated in the light, she looked intently at him and said,"This man too was with him."

有一个使女看见他面对火光坐着,便定睛注视他说:"这个人也是同他一起的。"

57 But he denied it saying,"Woman, I do not know him."

伯多禄否认说:"女人,我不认识他。"

58 A short while later someone else saw him and said,"You too are one of them"; but Peter answered,"My friend, I am not."

过了不久,另一个人看见他说:"你也是他们中的。"伯多禄说:"你这个人,我不是!"

59 About an hour later, still another insisted,"Assuredly, this man too was with him, for he also is a Galilean."

约隔一个时辰,又有一个人肯定说:"这个人,确是同他一起的,因为他是加里肋亚人。"

60 But Peter said,"My friend, I do not know what you are talking about." Just as he was saying this, the cock crowed,

伯多禄说:"你这个人!我不慬你说的。"他还说话的时候,鸡便叫了。

61 and the Lord turned and looked at Peter; 16 and Peter remembered the word of the Lord, how he had said to him,"Before the cock crows today, you will deny me three times."

主转过身来,看了看伯多禄,伯多禄就想起主对他说的话来:"今天鸡叫以前,你要三次不认我。"

62 He went out and began to weep bitterly.

伯多禄一到外面,就凄惨地哭起来了。

63 The men who held Jesus in custody were ridiculing and beating him.

那些羁押耶稣的人,戏弄他、打他;

64 They blindfolded him and questioned him, saying,"Prophesy! Who is it that struck you?"

又蒙起他来,问他说:"你猜一猜:是谁打你?"

65 And they reviled him in saying many other things against him.

他们还说了许多别的侮辱他的话。

66 17 18 When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin.

天一亮,民间长老及司祭长并经师集合起来,把耶稣带到他们的公议会里,说:

67 They said,"If you are the Messiah, tell us," but he replied to them,"If I tell you, you will not believe,

"如果你是默西亚,就告诉我们吧!"耶稣回答他们说:"即便我告诉你们,你们也不会相信。

68 and if I question, you will not respond.

如果我问,你们也决不回答。

69 But from this time on the Son of Man will be seated at the right hand of the power of God."

从今以后,人子要坐在大能者天主的右边。"

70 They all asked,"Are you then the Son of God?" He replied to them,"You say that I am."

众人于是说:"那么,你就是天主子了?"耶稣对他们说:"你们说了,我就是。"

71 Then they said,"What further need have we for testimony? We have heard it from his own mouth."

他们说:"我们何必还需要见证呢?我们亲自从他的口中听见了。"
Footnotes(注解)

1 [22:1-23:56a] The passion narrative. Luke is still dependent upon Mark for the composition of the passion narrative but has incorporated much of his own special tradition into the narrative. Among the distinctive sections in Luke are: (1) the tradition of the institution of the Eucharist (Luke 22:15-20); (2) Jesus' farewell discourse (Luke 22:21-38); (3) the mistreatment and interrogation of Jesus (Luke 22:63-71); (4) Jesus before Herod and his second appearance before Pilate (Luke 23:6-16); (5) words addressed to the women followers on the way to the crucifixion (Luke 23:27-32); (6) words to the penitent thief (Luke 23:39-41); (7) the death of Jesus (Luke 23:46, 47b-49). Luke stresses the innocence of Jesus (Luke 23:4, 14-15, 22) who is the victim of the powers of evil (Luke 22:3, 31, 53) and who goes to his death in fulfillment of his Father's will (Luke 22:42, 46). Throughout the narrative Luke emphasizes the mercy, compassion, and healing power of Jesus (Luke 22:51; 23:43) who does not go to death lonely and deserted, but is accompanied by others who follow him on the way of the cross (Luke 23:26-31, 49).

2 [1] Feast of Unleavened Bread, called the Passover: see the note on Mark 14:1.

3 [3] Satan entered into Judas: see the note on Luke 4:13.

4 [10] A man will meet you carrying a jar of water: see the note on Mark 14:13.

5 [15] This Passover: Luke clearly identifies this last supper of Jesus with the apostles as a Passover meal that commemorated the deliverance of the Israelites from slavery in Egypt. Jesus reinterprets the significance of the Passover by setting it in the context of the kingdom of God (Luke 22:16). The"deliverance" associated with the Passover finds its new meaning in the blood that will be shed (Luke 22:20).

6 [17] Because of a textual problem in Luke 22:19-20 some commentators interpret this cup as the eucharistic cup.

7 [19c-20] Which will be given . . . do this in memory of me: these words are omitted in some important Western text manuscripts and a few Syriac manuscripts. Other ancient text types, including the oldest papyrus manuscript of Luke dating from the late second or early third century, contain the longer reading presented here. The Lucan account of the words of institution of the Eucharist bears a close resemblance to the words of institution in the Pauline tradition (see 1 Cor 11:23-26). See also the notes on Matthew 26:26-29; 26:27-28; and Mark 14:22-24.

8 [24-38] The Gospel of Luke presents a brief farewell discourse of Jesus; compare the lengthy farewell discourses and prayer in John 13-17.

9 [25] 'Benefactors': this word occurs as a title of rulers in the Hellenistic world.

10 [31-32] Jesus' prayer for Simon's faith and the commission to strengthen his brothers anticipates the post-resurrectional prominence of Peter in the first half of Acts, where he appears as the spokesman for the Christian community and the one who begins the mission to the Gentiles (Acts 10-11).

11 [31] All of you: literally,"you." The translation reflects the meaning of the Greek text that uses a second person plural pronoun here.

12 [36] In contrast to the ministry of the Twelve and of the seventy-two during the period of Jesus (Luke 9:3; 10:4), in the future period of the church the missionaries must be prepared for the opposition they will face in a world hostile to their preaching.

13 [38] It is enough!: the farewell discourse ends abruptly with these words of Jesus spoken to the disciples when they take literally what was intended as figurative language about being prepared to face the world's hostility.

14 [43-44] These verses, though very ancient, were probably not part of the original text of Luke. They are absent from the oldest papyrus manuscripts of Luke and from manuscripts of wide geographical distribution.

15 [51] And healed him: only Luke recounts this healing of the injured servant.

16 [61] Only Luke recounts that the Lord turned and looked at Peter. This look of Jesus leads to Peter's weeping bitterly over his denial (Luke 22:62).

17 [66-71] Luke recounts one daytime trial of Jesus (Luke 22:66-71) and hints at some type of preliminary nighttime investigation (Luke 22:54-65). Mark (and Matthew who follows Mark) has transferred incidents of this day into the nighttime interrogation with the result that there appear to be two Sanhedrin trials of Jesus in Mark (and Matthew); see the note on Mark 14:53.

18 [66] Sanhedrin: the word is a Hebraized form of a Greek word meaning a"council," and refers to the elders, chief priests, and scribes who met under the high priest's leadership to decide religious and legal questions that did not pertain to Rome's interests. Jewish sources are not clear on the competence of the Sanhedrin to sentence and to execute during this period.



路加福音 Luke Chapter 23
Luke
Chapter 23

1 1 Then the whole assembly of them arose and brought him before Pilate.

于是,他们全体起来,把耶稣押送到比拉多面前,

2 They brought charges against him, saying, "We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Messiah, a king."

开始控告他说:"我们查得这个人煽惑我们的民族,阻止给凯撒纳税,且自称为默西亚君王。"

3 Pilate asked him, "Are you the king of the Jews?" He said to him in reply, "You say so."

比拉多遂问耶稣说:"你是犹太人的君王吗?"耶稣回答说:"你说的是。"

4 Pilate then addressed the chief priests and the crowds, "I find this man not guilty."

比拉多对司祭长及群众说:"我在这人身上查不出什么罪状来。"

5 But they were adamant and said, "He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here."

他们越发坚持说:"他在犹太全境,从加里肋亚起,直到这里施教,煽动民众。"

6 2 On hearing this Pilate asked if the man was a Galilean;

比拉多听了,就问耶稣是不是加里肋亚人。

7 and upon learning that he was under Herod's jurisdiction, he sent him to Herod who was in Jerusalem at that time.

既知道他属黑落德统治,就把他转送到黑落德那里。这几天,黑落德也在耶路撒冷。

8 Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign.

黑落德见了耶稣,不胜欣喜,原来他早就愿意看看耶稣,因为他曾听说过关于耶稣的事,也指望他显个奇迹。

9 He questioned him at length, but he gave him no answer.

于是,问了耶稣许多事,但耶稣什么都不回答。

10 The chief priests and scribes, meanwhile, stood by accusing him harshly.

司祭长及经师站在那里,极力控告他。

11 (Even) Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate.

黑落德及自己的待卫鄙视他,戏笑他,并给他穿上华丽的长袍,把他解回比拉多那里。

12 Herod and Pilate became friends that very day, even though they had been enemies formerly.

黑落德与比拉多就在那一天彼此成了朋友,因为他们原先彼此有仇。

13 Pilate then summoned the chief priests, the rulers, and the people

比拉多召集司祭长、官吏及人民来,

14 and said to them, "You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him,

对他们说:"你们给我送这个人来,好象是一个煽惑民众的人。看,我在你们面前审问了他,而你们告他的罪状,我在这人身上并查不出一条来,

15 nor did Herod, for he sent him back to us. So no capital crime has been committed by him.

而且黑落德也没有查出,因而又把他解回到我们这里来,足见他没有做过应死的事。

16 Therefore I shall have him flogged and then release him."

所以,我惩治他以后,便释放他。"

17 3每逢节日他必须照例给他们释放一个囚犯。

18 But all together they shouted out, "Away with this man! Release Barabbas to us."

他们却齐声喊叫说:"除掉这个人,给我们释放巴拉巴。"

19 (Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder.)

巴拉巴原是为了在城中作乱杀人而下狱的。

20 Again Pilate addressed them, still wishing to release Jesus,

比拉多又向他们声明,愿意释放耶稣。

21 but they continued their shouting, "Crucify him! Crucify him!"

他们却不断地喊叫说:"钉在十字架上,钉他在十字架上!"

22 Pilate addressed them a third time, "What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him."

比拉多第三次对他们说:"这人到底作了什么恶事?我在他身上查不出什么应死的罪状来。所以我惩治他以后,便释放他。"

23 With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed.

但是他们仍厉声逼迫,要求钉他在十字架上。他们的喊声,越来越厉害。

24 The verdict of Pilate was that their demand should be granted.

比拉多遂宣判:照他们所请求的执行,

25 So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.

便释放了他们所要求的那个因作乱杀人而下狱的犯人;至于耶稣,却交出来,让他们随意处理。

26 4 As they led him away they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus.

他们把耶稣带走的时候,抓住一个从田间来的基勒乃人西满,把十字架放在他身上,叫他在耶稣后面背着。

27 A large crowd of people followed Jesus, including many women who mourned and lamented him.

有许多人民及妇女跟随着耶稣,妇女搥胸痛哭他。

28 Jesus turned to them and said, "Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children,

耶稣转身向她们说:"耶路撒冷女子!你们不要哭我,但应哭你们自己及你们的子女,

29 for indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore and the breasts that never nursed.'

因为日子将到,那时,人要说:那荒胎的,那没有生产过的胎,和没有哺养过的乳,是有福的。

30 At that time people will say to the mountains,‘Fall upon us!' and to the hills,‘Cover us!'

那时,人要开始对高山说:倒在我们身上吧!对丘陵说:盖起我们来吧!

31 for if these things are done when the wood is green what will happen when it is dry?"

如果对于青绿的树木,他们还这样做,对于枯槁的树木,又将怎样呢?

32 Now two others, both criminals, were led away with him to be executed.

另有二个凶犯,也被带去,同耶稣一同受死。

33 When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left.

他们既到了那名叫髑髅的地方,就在那里把耶稣钉在十字架上;也钉了那两个凶犯:一个在右边,一个在左边。

34 [Then Jesus said, "Father, forgive them, they know not what they do."] 5 They divided his garments by casting lots.

耶稣说:"父啊,宽赦他们吧!因为他们不知道他们做的是什么。"他们拈阄分了他的衣服。

35 The people stood by and watched; the rulers, meanwhile, sneered at him and said, "He saved others, let him save himself if he is the chosen one, the Messiah of God."

民众站着观望。首领们嗤笑说:"别人,他救了;如果这人是天主的受傅者,被选者,就救他自己吧!"

36 Even the soldiers jeered at him. As they approached to offer him wine

兵士也戏弄他,前来把醋给他递上去,说:

37 they called out, "If you are King of the Jews, save yourself."

"如果你是犹太人的君王,就救你自己吧!"

38 Above him there was an inscription that read, "This is the King of the Jews."

在他上头还有一块用希腊文、拉丁及希伯来文字写的罪状牌:"这是犹太人的君王。"

39 6 Now one of the criminals hanging there reviled Jesus, saying, "Are you not the Messiah? Save yourself and us."

悬挂着的凶犯中,有一个侮辱耶稣说:"你不是默西亚吗?救救你自己和我们吧!"

40 The other, however, rebuking him, said in reply, "Have you no fear of God, for you are subject to the same condemnation?

另一个凶犯应声责斥他说:"你既然受同样的刑罚,连天主你都不怕吗?

41 And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal."

这对我们是理所当然的,因为我们所受的,正配我们所行的;但是,这个人从未做过什么不正当的事。"

42 Then he said, "Jesus, remember me when you come into your kingdom."

随后说:"耶稣,当你来为王时,请你纪念我!"

43 He replied to him, "Amen, I say to you, today you will be with me in Paradise."

耶稣给他说:"我实在告诉你:今天你就要与我一同在乐园里。"

44 7 It was now about noon and darkness came over the whole land until three in the afternoon

这时,大约已是第六时辰,遍地都昏黑了,直到第九时辰。

45 because of an eclipse of the sun. Then the veil of the temple was torn down the middle.

太阳失去了光,圣所的帐幔从中间裂开,

46 Jesus cried out in a loud voice, "Father, into your hands I commend my spirit"; and when he had said this he breathed his last.

耶稣大声呼喊说:"父啊!我把我的灵魂交托在你手中。"说完这话,便断了气。

47 The centurion who witnessed what had happened glorified God and said, "This man was innocent 8 beyond doubt."

百夫长看见所发生的事,遂光荣天主说:"这人,实在是一个义人。"

48 When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts;

所有同来看这景象的群众,见了这些情形,都搥着胸膛,回去了。

49 but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events.

所有与耶稣相识的人,和那些由加里肋亚随侍他的妇女们,远远地站着,观看这些事。

50 Now there was a virtuous and righteous man named Joseph who, though he was a member of the council,

有一个人名叫若瑟,是一个议员,又是一个善良公正的人。

51 had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God.

他原是犹太阿黎玛特雅城人,一向期待天主的国;他没有赞同其他人的计谋和作为。

52 He went to Pilate and asked for the body of Jesus.

他去见比拉多,要求耶稣的遗体。

53 After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried.

他把遗体卸下,用殓布裹好,安葬在由岩石凿成,而尚未葬过人的墓穴里。

54 It was the day of preparation, and the sabbath was about to begin.

那天是预备日,安息日快到了。

55 The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it,

从加里肋亚同耶稣来的那些妇女,在后边跟着,观看那墓穴,并观看耶稣的遗体,是怎样安葬的。

56 they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment.

她们回去,就预备下香料和香膏。安息日,她们依照诫命安息。

Footnotes(注解)

1 [1-5,13-25] Twice Jesus is brought before Pilate in Luke's account, and each time Pilate explicitly declares Jesus innocent of any wrongdoing (Luke 23:4, 14, 22). This stress on the innocence of Jesus before the Roman authorities is also characteristic of John's gospel (John 18:38; 19:4, 6). Luke presents the Jerusalem Jewish leaders as the ones who force the hand of the Roman authorities (Luke 23:1-2, 5, 10, 13, 18, 21, 23-25).

2 [6-12] The appearance of Jesus before Herod is found only in this gospel. Herod has been an important figure in Luke (Luke 9:7-9; 13:31-33) and has been presented as someone who has been curious about Jesus for a long time. His curiosity goes unrewarded. It is faith in Jesus, not curiosity, that is rewarded (Luke 7:50; 8:48, 50; 17:19).

3 [17] This verse, "He was obliged to release one prisoner for them at the festival," is not part of the original text of Luke. It is an explanatory gloss from Mark 15:6 (also Matthew 27:15) and is not found in many early and important Greek manuscripts. On its historical background, see the notes on Matthew 27:15-26.

4 [26-32] An important Lucan theme throughout the gospel has been the need for the Christian disciple to follow in the footsteps of Jesus. Here this theme comes to the fore with the story of Simon of Cyrene who takes up the cross and follows Jesus (see Luke 9:23; 14:27) and with the large crowd who likewise follow Jesus on the way of the cross. See also the note on Mark 15:21.

5 [34] [Then Jesus said, "Father, forgive them, they know not what they do."]: this portion of Luke 23:34 does not occur in the oldest papyrus manuscript of Luke and in other early Greek manuscripts and ancient versions of wide geographical distribution.

6 [39-43] This episode is recounted only in this gospel. The penitent sinner receives salvation through the crucified Jesus. Jesus' words to the penitent thief reveal Luke's understanding that the destiny of the Christian is "to be with Jesus."

7 [44] Noon . . . three in the afternoon: literally, the sixth and ninth hours. See the note on Mark 15:25.

8 [47] This man was innocent: or, "This man was righteous."





路加福音 Luke Chapter 24
Luke
Chapter 24

1 1 But at daybreak on the first day of the week they took the spices they had prepared and went to the tomb.

一周的第一天,天还很早,妇女们便携带预备下的香料,来到坟墓那里,

2 They found the stone rolled away from the tomb;

见石头已由墓穴滚开了。

3 but when they entered, they did not find the body of the Lord Jesus.

她们进去,不见了主耶稣的遗体。

4 While they were puzzling over this, behold, two men in dazzling garments appeared to them.

她们正为此事疑虑的时候,忽然有两个人,穿著耀目的衣服,站在她们身边。

5 They were terrified and bowed their faces to the ground. They said to them, "Why do you seek the living one among the dead?

她们都害怕,遂把脸垂向地上,那两个人对她们说:"你们为什么在死人中找活人呢?

6 He is not here, but he has been raised. 2 Remember what he said to you while he was still in Galilee,

他不在这里了,他已复活了。你们应当记得:他还在加里肋亚时,怎样告诉过你们说:

7 that the Son of Man must be handed over to sinners and be crucified, and rise on the third day."

人子必须被交付于罪人之手,被钉在十字架上,并在第三日复活。"

8 And they remembered his words.

她们遂想起了他的话,

9 3 Then they returned from the tomb and announced all these things to the eleven and to all the others.

从坟墓那里回去,把这一切事报告给那十一门徒及其余的众人,

10 The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles,

她们是玛利亚玛达肋纳及约安纳和雅各伯的母亲玛利亚;其余同她们一起的妇女,也把这些事报告给宗徒。

11 but their story seemed like nonsense and they did not believe them.

但妇女们的这些话,在他们看来,好象是无稽之谈,不敢相信。

12 4 But Peter got up and ran to the tomb, bent down, and saw the burial cloths alone; then he went home amazed at what had happened.

伯多禄却起来,跑到坟墓那里,屈身向里窥看,只见有殓布,就走了,心里惊异所发生的事。

13 5 6 Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus,

就在那一天,他们中,有两个人往一个村庄去,村名厄玛乌,离耶路撒冷约六十"斯塔狄。"

14 and they were conversing about all the things that had occurred.

他们彼此谈论所发生的一切事。

15 And it happened that while they were conversing and debating, Jesus himself drew near and walked with them,

正谈话讨论的时候,耶稣亲自走近他们,与他们同行。

16 7 but their eyes were prevented from recognizing him.

他们的眼睛却被阻止往了,以致认不出他来

17 He asked them, "What are you discussing as you walk along?" They stopped, looking downcast.

耶稣对他们说:"你们走路,彼此谈论的是些什么事?"他们就站住,面带愁容。

18 One of them, named Cleopas, said to him in reply, "Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?"

一个名叫克罗帕的,回答他说:"独有你在耶路撒冷作客,不知道在那里这几天所发生的事吗?"

19 And he replied to them, "What sort of things?" They said to him, "The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people,

耶稣问他们说:"什么事?"他们回答说:"就是有关纳匝肋人耶稣的事。他本是一位先知,在天主及众百姓前,行事说话都权力。

20 how our chief priests and rulers both handed him over to a sentence of death and crucified him.

我们的司祭长及首领竟解送了他,判了他死罪,钉他在十字架上。

21 But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place.

我们原指望他就是那要拯救以色列的。可是──此外还有:这些事发生到今天,已是第三天了。

22 Some women from our group, however, have astounded us: they were at the tomb early in the morning

我们中有几个妇女惊吓了我们;她们清早到了坟墓那里,

23 and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive.

没有看见他的遗体,回来说她们见了天使显现,天使说他复活了。

24 Then some of those with us went to the tomb and found things just as the women had described, but him they did not see."

我们中也有几个到过坟墓那里,所遇见的事,如同妇女们所说的一样,但是没有看见他。"

25 And he said to them, "Oh, how foolish you are! How slow of heart to believe all that the prophets spoke!

耶稣于是对他们说:"唉!无知的人哪!为信先知们所说的一切话,你们的心竟是这般迟钝!

26 Was it not necessary that the Messiah should suffer 8 these things and enter into his glory?"

默西亚不是必须受这些苦难,才进入他的光荣吗?"

27 Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.

他于是从梅瑟及众先知开始,把全部经书论及他的话,都给他们解释了。

28 As they approached the village to which they were going, he gave the impression that he was going on farther.

当他们临近了他们要去的村庄时,耶稣装作还要前行。

29 But they urged him, "Stay with us, for it is nearly evening and the day is almost over." So he went in to stay with them.

他们强留他说:"请同我们一起住下吧!因为快到晚上,天已垂暮了。"耶稣就进去,同他们住下。

30 And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them.

当耶稣与他们坐下吃饭的时候,就拿起饼来,祝福了,擘开,递给他们。

31 With that their eyes were opened and they recognized him, but he vanished from their sight.

他们的眼睛开了,这才认出耶稣来;但他却由他们眼前隐没了。

32 Then they said to each other, "Were not our hearts burning (within us) while he spoke to us on the way and opened the scriptures to us?"

他们就彼此说:"当他在路上与我们谈话,给我们讲解圣经的时候,我们的心不是火热的吗?

33 So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them

他们遂即动身,返回耶路撒冷,遇见那十一门徒及同他们一起的人,正聚在一起,

34 who were saying, "The Lord has truly been raised and has appeared to Simon!"

彼此谈论说:"主真复活了,并显现给西满了。"

35 Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread.

二人就把在路上的事,及在分饼时,他们怎样认出了耶稣,述说了一遍。

36 9 While they were still speaking about this, he stood in their midst and said to them, "Peace be with you."

他们正谈论这些事的时候,耶稣立在他们中间,向他们说:"愿你们平安!"

37 But they were startled and terrified and thought that they were seeing a ghost.

众人害怕起来,想是见了鬼神。

38 Then he said to them, "Why are you troubled? And why do questions arise in your hearts?

耶稣向他们说:"你们为什么恐惶?为什么心里起了疑虑?

39 10 Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have."

你们看看我的手,我的脚,分明是我自己。你们摸摸我,应该知道:鬼神是没有肉躯和骨头的,如同你们看我,却是有的。"

40 And as he said this, he showed them his hands and his feet.

说了这话,就把手和脚伸给他们看。

41 While they were still incredulous for joy and were amazed, he asked them, "Have you anything here to eat?"

他们由于欢喜,还是不敢信,只是惊讶;耶稣向他们说:"你们这里有什么吃的没有?"

42 They gave him a piece of baked fish;

他们便给了他一片烤鱼。

43 he took it and ate it in front of them.

他便接过来,当他们面前吃了。

44 He said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled."

耶稣对他们说:"我以前还同你们在一起的时候,就对你们说过这话:诸凡梅瑟法律、先知并圣咏上指着我所记载的话,都必须应验。"

45 Then he opened their minds to understand the scriptures.

耶稣遂开启他们的明悟,叫他们理解经书;

46 11 And he said to them, "Thus it is written that the Messiah would suffer and rise from the dead on the third day

又向他们说:"经上曾这样记载:默西亚必须受苦,第三天要从死者中复活;

47 and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem.

并且必须从耶路撒冷开始,因他的名向万邦宣讲悔改,以得罪之赦。

48 You are witnesses of these things.

你们就是这些事的见证人。

49 And (behold) I am sending the promise of my Father 12 upon you; but stay in the city until you are clothed with power from on high."

看,我要把我父所恩许的,遣发到你们身上;至于你们,你们应当留在这城中,直到佩戴上自高天而来的能力。"

50 13 Then he led them (out) as far as Bethany, raised his hands, and blessed them.

耶稣领他们出去,直到伯达尼附近,就举手降福了他们。

51 As he blessed them he parted from them and was taken up to heaven.

正降福他们的时候,就离开他们,被提升天去了。

52 They did him homage and then returned to Jerusalem with great joy,

他们叩拜了他,皆大欢喜地返回了耶路撒冷,

53 and they were continually in the temple praising God. 14

常在圣殿里称谢天主。

Footnotes(注解)

1 [1-53] The resurrection narrative in Luke consists of five sec tions: (1) the women at the empty tomb (Luke 23:56b-24:12); (2) the appearance to the two disciples on the way to Emmaus (Luke 24:13-35); (3) the appearance to the disciples in Jerusalem (Luke 24:36-43); (4) Jesus' final instructions (Luke 24:44-49); (5) the ascension (Luke 24:50-53). In Luke, all the resurrection appearances take place in and around Jerusalem; moreover, they are all recounted as having taken place on Easter Sunday. A consistent theme throughout the narrative is that the suffering, death, and resurrection of Jesus were accomplished in fulfillment of Old Testament promises and of Jewish hopes (Luke 24:19a, 21, 26-27, 44, 46). In his second volume, Acts, Luke will argue that Christianity is the fulfillment of the hopes of Pharisaic Judaism and its logical development (see Acts 24:10-21).

2 [6] He is not here, but he has been raised: this part of the verse is omitted in important representatives of the Western text tradition, but its presence in other text types and the slight difference in wording from Matthew 28:6 and Mark 16:6 argue for its retention.

3 [9] The women in this gospel do not flee from the tomb and tell no one, as in Mark 16:8 but return and tell the disciples about their experience. The initial reaction to the testimony of the women is disbelief (Luke 24:11).

4 [12] This verse is missing from the Western textual tradition but is found in the best and oldest manuscripts of other text types.

5 [13-35] This episode focuses on the interpretation of scripture by the risen Jesus and the recognition of him in the breaking of the bread. The references to the quotations of scripture and explanation of it (Luke 24:25-27), the kerygmatic proclamation (Luke 24:34), and the liturgical gesture (Luke 24:30) suggest that the episode is primarily catechetical and liturgical rather than apologetic.

6 [13] Seven miles: literally, "sixty stades." A stade was 607 feet. Some manuscripts read "160 stades" or more than eighteen miles. The exact location of Emmaus is disputed.

7 [16] A consistent feature of the resurrection stories is that the risen Jesus was different and initially unrecognizable (Luke 24:37; Mark 16:12; John 20:14; 21:4).

8 [26] That the Messiah should suffer . . . : Luke is the only New Testament writer to speak explicitly of a suffering Messiah (Luke 24:26, 46; Acts 3:18; 17:3; 26:23). The idea of a suffering Messiah is not found in the Old Testament or in other Jewish literature prior to the New Testament period, although the idea is hinted at in Mark 8:31-33. See the notes on Matthew 26:63 and 26:67-68.

9 [36-43,44-49] The Gospel of Luke, like each of the other gospels (Matthew 28:16-20; Mark 16:14-15; John 20:19-23), focuses on an important appearance of Jesus to the Twelve in which they are commissioned for their future ministry. As in Luke 24:6, 12, so in Luke 24:36, 40 there are omissions in the Western text.

10 [39-42] The apologetic purpose of this story is evident in the concern with the physical details and the report that Jesus ate food.

11 [46] See the note on Luke 24:26.

12 [49] The promise of my Father: i.e., the gift of the holy Spirit.

13 [50-53] Luke brings his story about the time of Jesus to a close with the report of the ascension. He will also begin the story of the time of the church with a recounting of the ascension. In the gospel, Luke recounts the ascension of Jesus on Easter Sunday night, thereby closely associating it with the resurrection. In Acts 1:3, 9-11; 13:31 he historicizes the ascension by speaking of a forty-day period between the resurrection and the ascension. The Western text omits some phrases in Luke 24:51, 52 perhaps to avoid any chronological conflict with Acts 1 about the time of the ascension.

14 [53] The Gospel of Luke ends as it began (Luke 1:9), in the Jerusalem temple.




若望福音 John Chapter 1(若望福音)
John
Chapter 1

1 1 2 In the beginning was the Word, and the Word was with God, and the Word was God.

在起初已有圣言,圣言与天主同在,圣言就是天主。

2 He was in the beginning with God.

圣言在起初就与天主同在。

3 3 All things came to be through him, and without him nothing came to be. What came to be

万有是藉着他而造成的;凡受造的,没有一样不是由他而造成的。

4 through him was life, and this life was the light of the human race;

在他内有生命,这生命是人的光。

5 4 the light shines in the darkness, and the darkness has not overcome it.

光在黑暗中照耀,黑暗决不能胜过他。

6 5 A man named John was sent from God.

曾有一人,是由天主派遣来的,名叫若翰。

7 He came for testimony, 6 to testify to the light, so that all might believe through him.

这人来,是为作证,为给光作证,为使众人藉他而信。

8 He was not the light, but came to testify to the light.

他不是那光,只是为给那光作证。

9 The true light, which enlightens everyone, was coming into the world.

那普照每人的真光,正在进入这世界;

10 He was in the world, and the world came to be through him, but the world did not know him.

他已在世界上;世界原是藉他造成的;但世界却不认识他。

11 He came to what was his own, but his own people 7 did not accept him.

他来到了自己的领域,自己的人却没有接受他。

12 But to those who did accept him he gave power to become children of God, to those who believe in his name,

但是,凡接受他的,他给他们,即给那些信他名字的人权能,好