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,好成为天主的子女。

13 8 who were born not by natural generation nor by human choice nor by a man's decision but of God.

他们不是由血气,也不是由肉欲,也不是由男欲,而是由天主生的。

14 And the Word became flesh 9 and made his dwelling among us, and we saw his glory, the glory as of the Father's only Son, full of grace and truth.

于是,圣言成了血肉,寄居在我们中间;我们见了他的光荣,正如父独生者的光荣,满溢恩宠和真理。

15 10 John testified to him and cried out, saying, "This was he of whom I said, 'The one who is coming after me ranks ahead of me because he existed before me.'"

若翰为他作证呼喊说:"这就是我所说的:那在我以后来的,成了在我以前的,因他原先我而有。"

16 From his fullness we have all received, grace in place of grace, 11

从他的满盈中,我们都领受了恩宠,而且恩宠上加恩宠。

17 because while the law was given through Moses, grace and truth came through Jesus Christ.

因为法律是藉梅瑟传授的,恩宠和真理却是由耶稣基督而来的。

18 No one has ever seen God. The only Son, God, 12 who is at the Father's side, has revealed him.

从来没有人见过天主,只有那在父怀里的独生者,身为天主的,他给我们详述了。

19 13 14 And this is the testimony of John. When the Jews from Jerusalem sent priests and Levites (to him) to ask him, "Who are you?"

这是若翰所作的见证:当时,犹太人从耶路撒冷派遣了司祭和肋未人,到他那里问他说:"你是谁?"

20 15 he admitted and did not deny it, but admitted, "I am not the Messiah."

他明明承认,并没有否认;他明认说:"我不是默西亚。"

21 So they asked him, "What are you then? Are you Elijah?" 16 And he said, "I am not." "Are you the Prophet?" He answered, "No."

他们又问他说:"那么你是谁?你是厄里亚吗?"他说:"我不是。""你是那位先知吗?"他回答说:"不是。"

22 So they said to him, "Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?"

于是他们问他说:"你究竟是谁?好叫我们给那派遣我们来的人一个答复。关于你自己,你说什么呢?"

23 He said: "I am ‘the voice of one crying out in the desert, "Make straight the way of the Lord,"' 17 as Isaiah the prophet said."

他说:"我是在旷野里呼喊者的声音:修直上主的道路吧!正如依撒意亚先知所说的。"

24 Some Pharisees 18 were also sent.

被派遣来的有些是法利塞人,

25 They asked him, "Why then do you baptize if you are not the Messiah or Elijah or the Prophet?"

他们又问他说:"你既不是默西亚,又不是厄里亚,也不是那位先知,那么,你为什么施洗呢?"

26 John answered them, "I baptize with water; 19 but there is one among you whom you do not recognize,

若翰答复他们说:"我以水施洗,你们中间站着一位,是你们所不认识的;

27 the one who is coming after me, whose sandal strap I am not worthy to untie."

他在我以后来,我却当不起解他的鞋带。"

28 This happened in Bethany across the Jordan, 20 where John was baptizing.

这些事发生于约旦河对岸的伯达尼,若翰施洗的地方。

29 The next day he saw Jesus coming toward him and said, "Behold, the Lamb of God, 21 who takes away the sin of the world.

第二天,若翰见耶稣向他走来,便说:"看,天主的羔羊,除免世罪者!

30 22 He is the one of whom I said,‘A man is coming after me who ranks ahead of me because he existed before me.'

这位就是我论他曾说过:有一个人在我以后来,成了在我以前的,因他原先我而有。

31 I did not know him, 23 but the reason why I came baptizing with water was that he might be made known to Israel."

连我也不曾认识他,但为使他显示于以色列,为此,我来以水施洗。"

32 John testified further, saying, "I saw the Spirit come down like a dove 24 from the sky and remain upon him.

若翰又作证说:"我看见圣神彷佛鸽子从天降下,停在他身上。

33 I did not know him, but the one who sent me to baptize with water told me,‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.'

我也不曾认识他,但那派遣我来以水施洗的,给我说:你看见圣神降下,停在谁身上,谁就是那要以圣神施洗的人。

34 25 Now I have seen and testified that he is the Son of God."

我看见了,我便作证:他就是天主子。"

35 The next day John was there again with two of his disciples,

第二天,若翰和他的两个门徒,又在那里站着,

36 and as he watched Jesus walk by, he said, "Behold, the Lamb of God." 26

若翰看见耶稣走过,便注视着他说:"看,天主的羔羊!"

37 The two disciples 27 heard what he said and followed Jesus.

那两个门徒听见他说这话,便跟随了耶稣。

38 Jesus turned and saw them following him and said to them, "What are you looking for?" They said to him, "Rabbi" (which translated means Teacher), "where are you staying?"

耶稣转过身来,看见他们跟着,便问他们说:"你们找什么?"他们回答说:"辣彼!──意即师傅──你住在那里?"

39 He said to them,"Come, and you will see." So they went and saw where he was staying, and they stayed with him that day. It was about four in the afternoon. 28

他向他们说:"你们来看看吧!"他们于是去了,看了他住的地方;并且那一天就在他那里住下了。那时,大约是第十时辰。

40 Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus.

西满伯多禄的哥哥安德肋,就是听了若翰的话,而跟随了耶稣的那两人中的一个,

41 He first found his own brother Simon and told him, "We have found the Messiah" 29 (which is translated Anointed).

先去找到了自己的弟弟西满,并向他说:"我们找到了默西亚。"──意即基督。

42 Then he brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; 30 you will be called Cephas" (which is translated Peter).

遂领他到耶稣跟前,耶稣注视着他说:"你是若望的儿子西满,你要叫‘刻法’"──意即伯多禄。

43 The next day he 31 decided to go to Galilee, and he found Philip. And Jesus said to him, "Follow me."

第二天,耶稣愿意往加里肋亚去,遇到了斐理伯,耶稣便向他说:"你跟随我吧!"

44 Now Philip was from Bethsaida, the town of Andrew and Peter.

斐理伯是贝特赛达人,与安德肋和伯多禄同城。

45 Philip found Nathanael and told him, "We have found the one about whom Moses wrote in the law, and also the prophets, Jesus, son of Joseph, from Nazareth."

斐理伯遇到纳塔乃耳,就向他说:"梅瑟在法律上所记载,和先知们所预报的,我们找着了,就是若瑟的儿子,出身于纳匝肋的耶稣。"

46 But Nathanael said to him, "Can anything good come from Nazareth?" Philip said to him, "Come and see."

纳塔乃耳便向他说:"从纳匝肋还能出什么好事吗?"斐理伯向他说:"你来看一看吧!"

47 Jesus saw Nathanael coming toward him and said of him, "Here is a true Israelite. 32 There is no duplicity in him."

耶稣看见纳塔乃耳向自己走来,就指着他说:"看!这确是一个以色列人,在他内毫无诡诈。"

48 33 Nathanael said to him, "How do you know me?" Jesus answered and said to him, "Before Philip called you, I saw you under the fig tree."

纳塔乃耳给他说:"你从那里认识我呢?"耶稣回答说:"斐理伯叫你以前,当你还在无花果树下时,我就看见了你。"

49 Nathanael answered him, "Rabbi, you are the Son of God; 34 you are the King of Israel."

纳塔乃耳回答说:"辣彼!你是天主子,你是以色列的君王。"

50 Jesus answered and said to him, "Do you believe because I told you that I saw you under the fig tree? 35 You will see greater things than this."

耶稣遂说道:"因为我向你说:我看见了你在无花果树下,你就信了吗?你要看见比这更大的事!"

51 And he said to him, "Amen, amen, 36 I say to you, you will see the sky opened and the angels of God ascending and descending on the Son of Man."

又向他说:"我实实在在告诉你们:你们要看见天开,天主的天使在人子身上,上去下来。"

Footnotes(注解)

1 [1-18] The prologue states the main themes of the gospel: life, light, truth, the world, testimony, and the preexistence of Jesus Christ, the incarnate Logos, who reveals God the Father. In origin, it was probably an early Christian hymn. Its closest parallel is in other christological hymns, Col 1:15-20 and Philippians 2:6-11. Its core (John 1:1-5, 10-11, 14) is poetic in structure, with short phrases linked by "staircase parallelism," in which the last word of one phrase becomes the first word of the next. Prose inserts (at least John 1:6-8, 15) deal with John the Baptist.

2 [1] In the beginning: also the first words of the Old Testament (Genesis 1:1). Was: this verb is used three times with different meanings in this verse: existence, relationship, and predication. The Word (Greek logos): this term combines God's dynamic, creative word (Genesis), personified preexistent Wisdom as the instrument of God's creative activity (Proverbs), and the ultimate intelligibility of reality (Hellenistic philosophy). With God: the Greek preposition here connotes communication with another. Was God: lack of a definite article with "God" in Greek signifies predication rather than identification.

3 [1] What came to be: while the oldest manuscripts have no punctuation here, the corrector of Bodmer Papyrus P75, some manuscripts, and the Ante-Nicene Fathers take this phrase with what follows, as staircase parallelism. Connection with John 1:3 reflects fourth-century anti-Arianism.

4 [5] The ethical dualism of light and darkness is paralleled in intertestamental literature and in the Dead Sea Scrolls. Overcome: "comprehend" is another possible translation, but cf John 12:35; Wisdom 7:29-30.

5 [6] John was sent just as Jesus was "sent" (John 4:34) in divine mission. Other references to John the Baptist in this gospel emphasize the differences between them and John's subordinate role.

6 [7] Testimony: the testimony theme of John is introduced, which portrays Jesus as if on trial throughout his ministry. All testify to Jesus: John the Baptist, the Samaritan woman, scripture, his works, the crowds, the Spirit, and his disciples.

7 [11] What was his own . . . his own people: first a neuter, literally, "his own property/possession" (probably = Israel), then a masculine, "his own people" (the Israelites).

8 [13] Believers in Jesus become children of God not through any of the three natural causes mentioned but through God who is the immediate cause of the new spiritual life. Were born: the Greek verb can mean "begotten" (by a male) or "born" (from a female or of parents). The variant "he who was begotten," asserting Jesus' virginal conception, is weakly attested in Old Latin and Syriac versions.

9 [14] Flesh: the whole person, used probably against docetic tendencies (cf 1 John 4:2; 1:7). Made his dwelling: literally, "pitched his tent/tabernacle." Cf the tabernacle or tent of meeting that was the place of God's presence among his people (Exodus 25:8-9). The incarnate Word is the new mode of God's presence among his people. The Greek verb has the same consonants as the Aramaic word for God's presence (Shekinah). Glory: God's visible manifestation of majesty in power, which once filled the tabernacle (Exodus 40:34) and the temple (1 Kings 8:10-11, 27), is now centered in Jesus. Only Son: Greek, monogenes, but see the note on John 1:18. Grace and truth: these words may represent two Old Testament terms describing Yahweh in covenant relationship with Israel (cf Exodus 34:6), thus God's "love" and "fidelity." The Word shares Yahweh's covenant qualities.

10 [15] This verse, interrupting John 1:14, 16 seems drawn from John 1:30.

11 [16] Grace in place of grace: replacement of the Old Covenant with the New (cf John 1:17). Other possible translations are "grace upon grace" (accumulation) and "grace for grace" (correspondence).

12 [18] The only Son, God: while the vast majority of later textual witnesses have another reading, "the Son, the only one" or "the only Son," the translation above follows the best and earliest manuscripts, monogenes theos, but takes the first term to mean not just "Only One" but to include a filial relationship with the Father, as at Luke 9:38 ("only child") or Hebrews 11:17 ("only son") and as translated at John 1:14. The Logos is thus "only Son" and God but not Father/God.

13 [19-51] The testimony of John the Baptist about the Messiah and Jesus' self-revelation to the first disciples. This section constitutes the introduction to the gospel proper and is connected with the prose inserts in the prologue. It develops the major theme of testimony in four scenes: John's negative testimony about himself; his positive testimony about Jesus; the revelation of Jesus to Andrew and Peter; the revelation of Jesus to Philip and Nathanael.

14 [19] The Jews: throughout most of the gospel, the "Jews" does not refer to the Jewish people as such but to the hostile authorities, both Pharisees and Sadducees, particularly in Jerusalem, who refuse to believe in Jesus. The usage reflects the atmosphere, at the end of the first century, of polemics between church and synagogue, or possibly it refers to Jews as representative of a hostile world (John 1:10-11).

15 [20] Messiah: the anointed agent of Yahweh, usually considered to be of Davidic descent. See further the note on John 1:41.

16 [21] Elijah: the Baptist did not claim to be Elijah returned to earth (cf Malachi 3:23; Matthew 11:14). The Prophet: probably the prophet like Moses (Deut 18:15; cf Acts 3:22).

17 [23] This is a repunctuation and reinterpretation (as in the synoptic gospels and Septuagint) of the Hebrew text of Isaiah 40:3 which reads, "A voice cries out: In the desert prepare the way of the Lord."

18 [24] Some Pharisees: other translations, such as "Now they had been sent from the Pharisees," misunderstand the grammatical construction. This is a different group from that in John 1:19; the priests and Levites would have been Sadducees, not Pharisees.

19 [26] I baptize with water: the synoptics add "but he will baptize you with the holy Spirit" (Mark 1:8) or ". . . holy Spirit and fire" (Matthew 3:11; Luke 3:16). John's emphasis is on purification and preparation for a better baptism.

20 [28] Bethany across the Jordan: site unknown. Another reading is "Bethabara."

21 [29] The Lamb of God: the background for this title may be the victorious apocalyptic lamb who would destroy evil in the world (Rev 5-7; 17:14); the paschal lamb, whose blood saved Israel (Exodus 12); and/or the suffering servant led like a lamb to the slaughter as a sin-offering (Isaiah 53:7, 10).

22 [30] He existed before me: possibly as Elijah (to come, John 1:27); for the evangelist and his audience, Jesus' preexistence would be implied (see the note on John 1:1).

23 [31] I did not know him: this gospel shows no knowledge of the tradition (Luke 1) about the kinship of Jesus and John the Baptist. The reason why I came baptizing with water: in this gospel, John's baptism is not connected with forgiveness of sins; its purpose is revelatory, that Jesus may be made known to Israel.

24 [32] Like a dove: a symbol of the new creation (Genesis 8:8) or the community of Israel (Hosea 11:11). Remain: the first use of a favorite verb in John, emphasizing the permanency of the relationship between Father and Son (as here) and between the Son and the Christian. Jesus is the permanent bearer of the Spirit.

25 [34] The Son of God: this reading is supported by good Greek manuscripts, including the Chester Beatty and Bodmer Papyri and the Vatican Codex, but is suspect because it harmonizes this passage with the synoptic version: "This is my beloved Son" (Matthew 3:17; Mark 1:11; Luke 3:22). The poorly attested alternate reading, "God's chosen One," is probably a reference to the Servant of Yahweh (Isaiah 42:1).

26 [36] John the Baptist's testimony makes his disciples' following of Jesus plausible.

27 [37] The two disciples: Andrew (John 1:40) and, traditionally, John, son of Zebedee (see the note on John 13:23).

28 [39] Four in the afternoon: literally, the tenth hour, from sunrise, in the Roman calculation of time. Some suggest that the next day, beginning at sunset, was the sabbath; they would have stayed with Jesus to avoid travel on it.

29 [41] Messiah: the Hebrew word masiah, "anointed one" (see the note on Luke 2:11), appears in Greek as the transliterated messias only here and in John 4:25. Elsewhere the Greek translation christos is used.

30 [42] Simon, the son of John: in Matthew 16:17, Simon is called Bariona, "son of Jonah," a different tradition for the name of Simon's father. Cephas: in Aramaic = the Rock; cf Matthew 16:18. Neither the Greek equivalent Petros nor, with one isolated exception, Cephas is attested as a personal name before Christian times.

31 [43] He: grammatically, could be Peter, but logically is probably Jesus.

32 [47] A true Israelite. There is no duplicity in him: Jacob was the first to bear the name "Israel" (Genesis 32:29), but Jacob was a man of duplicity (Genesis 27:35-36).

33 [48] Under the fig tree: a symbol of messianic peace (cf Micah 4:4; Zechariah 3:10).

34 [49] Son of God: this title is used in the Old Testament, among other ways, as a title of adoption for the Davidic king (2 Sam 7:14; Psalm 2:7; 89:27), and thus here, with King of Israel, in a messianic sense. For the evangelist, Son of God also points to Jesus' divinity (cf John 20:28).

35 [50] Possibly a statement: "You [singular] believe because I saw you under the fig tree."

36 [51] The double "Amen" is characteristic of John. You is plural in Greek. The allusion is to Jacob's ladder (Genesis 28:12).



若望福音 John Chapter 2
John
Chapter 2

1 1 On the third day there was a wedding 2 in Cana 3 in Galilee, and the mother of Jesus was there.

第三天,在加里肋亚加纳有婚宴,耶稣的母亲在那里;

2 Jesus and his disciples were also invited to the wedding.

耶稣和他的门徒也被请去赴婚宴。

3 When the wine ran short, the mother of Jesus said to him, "They have no wine."

酒缺了,耶稣的母亲向他说:"他们没有酒了。"

4 4 (And) Jesus said to her, "Woman, how does your concern affect me? My hour has not yet come."

耶稣回答说:"女人,这于我和你有什么关系?我的时刻尚未来到。"

5 His mother said to the servers, "Do whatever he tells you."

他的母亲给仆役说:"他无论吩咐你们什么,你们就作什么。"

6 5 Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons.

在那里放着六口石缸,是为犹太人的取洁礼用的;每口可容纳两三桶水。

7Jesus told them, "Fill the jars with water." So they filled them to the brim.

耶稣向仆役说:"你们把缸灌满水吧!"他们就灌满了,直到缸口。

8 Then he told them, "Draw some out now and take it to the headwaiter." 6 So they took it.

然后,耶稣给他们说:"现在你们舀出来,送给司席!"他们便送去了。

9 And when the headwaiter tasted the water that had become wine, without knowing where it came from (although the servers who had drawn the water knew), the headwaiter called the bridegroom

司席一尝已变成酒的水──并不知是从那里来的,舀水的仆役却知道──司席便叫了新郎来,

10 and said to him, "Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now."

向他说:"人人都先摆上好酒,当客人都喝够了,才摆上次等的;你却把好酒保留到现在。"

11 Jesus did this as the beginning of his signs 7 in Cana in Galilee and so revealed his glory, and his disciples began to believe in him.

这是耶稣所行的第一个神迹,是在加里肋亚加纳行的;他显示了自己的光荣,他的门徒们就信从了他。

12 8 9 After this, he and his mother, (his) brothers, and his disciples went down to Capernaum and stayed there only a few days.

此后他和他的母亲、弟兄和门徒下到葛法翁,在那里住了不多几天。

13 10 11 Since the Passover of the Jews was near, Jesus went up to Jerusalem.

犹太人的逾越节近了,耶稣便上了耶路撒冷。

14 12 He found in the temple area those who sold oxen, sheep, and doves, 13 as well as the money-changers seated there.

在殿院里,他发现了卖牛、羊、鸽子的,和坐在钱庄上兑换银钱的人,

15 He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables,

就用绳索做了一条鞭子,把众人连羊带牛,从殿院都赶出去,倾倒了换钱者的银钱,推翻了他们的桌子;

16 and to those who sold doves he said, "Take these out of here, and stop making my Father's house a marketplace."

给卖鸽子的人说:"把这些东西从这里拿出去,不要使我父的殿宇成为商场。"

17 14 His disciples recalled the words of scripture, "Zeal for your house will consume me."

他的门徒就想起了经上记载的:‘我对你殿宇所怀的热忱,把我耗尽。’的话。

18 At this the Jews answered and said to him, "What sign can you show us for doing this?"

犹太人便追问他说:"你给我们显什么神迹,证明你有权柄作这些事?"

19 Jesus answered and said to them, 15 "Destroy this temple and in three days I will raise it up."

耶稣回答他们说:"你们拆毁这座圣殿,三天之内,我要把它重建起来。"

20 The Jews said, "This temple has been under construction for forty-six years, 16 and you will raise it up in three days?"

犹太人就说:"这座圣殿建筑了四十六年,你在三天之内就会重建起它来吗?"

21 But he was speaking about the temple of his body.

但耶稣所提的圣所,是指他自己的身体。

22 Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the scripture and the word Jesus had spoken.

所以,当他从死者中复活以后,他的门徒就想起了他曾说过这话,便相信了圣经和耶稣说过的话。

23 While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing.

当耶稣在耶路撒冷过逾越节庆节时,有许多人看见他所行的神迹,便信从了他;

24 But Jesus would not trust himself to them because he knew them all,

耶稣却不信任他们,因为他认识众人;

25 and did not need anyone to testify about human nature. He himself understood it well.

他并不需要谁告诉他,人是怎样的,因为他认识在人心里有什么。

Footnotes(注解)

1 [2:1-6:71] Signs revealing Jesus as the Messiah to all Israel. "Sign" (semeion) is John's symbolic term for Jesus' wondrous deeds (see Introduction). The Old Testament background lies in the Exodus story (cf Deut 11:3; 29:2). John is interested primarily in what the semeia signify: God's intervention in human history in a new way through Jesus.

2 [1-11] The first sign. This story of replacement of Jewish ceremonial washings (John 2:6) presents the initial revelation about Jesus at the outset of his ministry. He manifests his glory; the disciples believe. There is no synoptic parallel.

3 [1] Cana: unknown from the Old Testament. The mother of Jesus: she is never named in John.

4 [4] This verse may seek to show that Jesus did not work miracles to help his family and friends, as in the apocryphal gospels. Woman: a normal, polite form of address, but unattested in reference to one's mother. Cf also John 19:26. How does your concern affect me?: literally, "What is this to me and to you?"--a Hebrew expression of either hostility (Judges 11:12; 2 Chron 35:21; 1 Kings 17:18) or denial of common interest (Hosea 14:9; 2 Kings 3:13). Cf Mark 1:24; 5:7 used by demons to Jesus. My hour has not yet come: the translation as a question ("Has not my hour now come?"), while preferable grammatically and supported by Greek Fathers, seems unlikely from a comparison with John 7:6, 30. The "hour" is that of Jesus' passion, death, resurrection, and ascension (John 13:1).

5 [6] Twenty to thirty gallons: literally, "two or three measures"; the Attic liquid measure contained 39.39 liters. The vast quantity recalls prophecies of abundance in the last days; cf Amos 9:13-14; Hosea 14:7; Jeremiah 31:12.

6 [8] Headwaiter: used of the official who managed a banquet, but there is no evidence of such a functionary in Palestine. Perhaps here a friend of the family acted as master of ceremonies; cf Sirach 32:1.

7 [11] The beginning of his signs: the first of seven (see Introduction).

8 [2:12-3:21] The next three episodes take place in Jerusalem. Only the first is paralleled in the synoptic gospels.

9 [12] This transitional verse may be a harmonization with the synoptic tradition in Luke 4:31 and Matthew 4:13. There are many textual variants. John depicts no extended ministry in Capernaum as do the synoptics.

10 [13-22] This episode indicates the post-resurrectional replacement of the temple by the person of Jesus.

11 [13] Passover: this is the first Passover mentioned in John; a second is mentioned in John 6:4 a third in John 13:1. Taken literally, they point to a ministry of at least two years.

12 [14-22] The other gospels place the cleansing of the temple in the last days of Jesus' life (Matthew, on the day Jesus entered Jerusalem; Mark, on the next day). The order of events in the gospel narratives is often determined by theological motives rather than by chronological data.

13 [14] Oxen, sheep, and doves: intended for sacrifice. The doves were the offerings of the poor (Lev 5:7). Money-changers: for a temple tax paid by every male Jew more than nineteen years of age, with a half-shekel coin (Exodus 30:11-16), in Syrian currency. See the note on Matthew 17:24.

14 [17] Psalm 69:10, changed to future tense to apply to Jesus.

15 [19] This saying about the destruction of the temple occurs in various forms (Matthew 24:2; 27:40; Mark 13:2; 15:29; Luke 21:6; cf Acts 6:14). Matthew 26:61 has: "I can destroy the temple of God. . ."; see the note there. In Mark 14:58, there is a metaphorical contrast with a new temple: "I will destroy this temple made with hands and within three days I will build another not made with hands." Here it is symbolic of Jesus' resurrection and the resulting community (see John 2:21 and Rev 21:2). In three days: an Old Testament expression for a short, indefinite period of time; cf Hosea 6:2.

16 [20] Forty-six years: based on references in Josephus (Jewish Wars 1,21,1 #401; Antiquities 15,11,1 #380), possibly the spring of A.D. 28. Cf the note on Luke 3:1.


若望福音 John Chapter 3
John
Chapter 3

1 1 Now there was a Pharisee named Nicodemus, a ruler of the Jews. 2

有一个法利塞党人,名叫尼苛德摩,是个犹太人的首领。

2 He came to Jesus at night and said to him, "Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him."

有一夜,他来到耶稣前,向他说:"辣彼,我们知道你是由天主而来的师傅,因为天主若不同他在一起,谁也不能行你所行的这些神迹。"

3 Jesus answered and said to him, "Amen, amen, I say to you, no one can see the kingdom of God without being born 3 from above."

耶稣回答说:"我实实在在告诉你:人除非由上而生,不能见到天主的国。"

4 Nicodemus said to him, "How can a person once grown old be born again? Surely he cannot reenter his mother's womb and be born again, can he?"

尼苛德摩说:"人已年老,怎样能重生呢?难道他还能再入母腹而重生吗?"

5 Jesus answered, "Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.

耶稣回答说:"我实实在在告诉你:人除非由水和圣神而生,不能进天主的国:

6 What is born of flesh is flesh and what is born of spirit is spirit.

由肉生的属于肉,由神生的属于神。

7 Do not be amazed that I told you,‘You must be born from above.'

你不要惊奇,因我给你说了:你们应该由上而生。

8 The wind 4 blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit."

风随意向那里吹,你听到风的响声,却不知道风从那里来,往那里去:凡由圣神而生的就是这样。"

9 Nicodemus answered and said to him, "How can this happen?"

尼苛德摩问说:"这事怎么能成就呢?"

10 Jesus answered and said to him, "You are the teacher of Israel and you do not understand this?

耶稣回答说:"你是以色列的师傅;连这事你都不知道吗?

11 Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony.

我实实在在告诉你:我们知道的,我们才讲论;我们见过的,我们才作证;而你们却不接受我们的作证。

12 If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things?

若我给你们说地上的事,你们尚且不信;若我给你们说天上的事,你们怎么会信呢?

13 No one has gone up to heaven except the one who has come down from heaven, the Son of Man.

没有人上过天,除了那自天降下而仍在天上的人子。

14 And just as Moses lifted up 5 the serpent in the desert, so must the Son of Man be lifted up,

正如梅瑟曾在旷野里高举了蛇,人子也应照样被举起来,

15 6 so that everyone who believes in him may have eternal life."

使凡信的人,在他内得永生。

16 For God so loved the world that he gave 7 his only Son, so that everyone who believes in him might not perish but might have eternal life.

天主竟这样爱了世界,甚至赐下了自己的独生子,使凡信他的人不至丧亡,反而获得永生,

17 For God did not send his Son into the world to condemn 8 the world, but that the world might be saved through him.

因为天主没有派遣子到世界上来审判世界,而是为叫世界藉着他而获救。

18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.

那信从他的,不受审判;那不信的,已受了审判,因为他没有信从天主独生子的名字。

19 9 And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.

审判就在于此:光明来到了世界,世人却爱黑暗甚于光明,因为他们的行为是邪恶的。

20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.

的确,凡作恶的,都憎恶光明,也不来就光明,怕自己的行为彰显出来;

21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.

然而履行真理的,却来就光明,为显示出他的行为是在天主内完成的。

22 10 After this, Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing.

此后,耶稣和门徒来到犹太地,同他们一起住在那里施洗。

23 John was also baptizing in Aenon near Salim, 11 because there was an abundance of water there, and people came to be baptized,

那时若翰也在临近撒林的艾农施洗,因为那里水多,人们常来受洗。

24 12 for John had not yet been imprisoned.

那时,若翰尚未被投在监狱里。

25 Now a dispute arose between the disciples of John and a Jew 13 about ceremonial washings.

若翰的门徒和一个犹太人,关于取洁礼发生了争辩。

26 So they came to John and said to him, "Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing and everyone is coming to him."

他们便来到若翰前对他说:"辣彼,曾同你一起在约旦河对岸,你给他作证的那位,看,他也施洗;并且众人都到他那里去了。"

27 John answered and said, "No one can receive anything except what has been given him from heaven.

若翰回答说:"人不能领受什么,除非有天上的赏赐。

28 You yourselves can testify that I said (that) I am not the Messiah, but that I was sent before him.

你们自己可以给我作证,我曾说过:我不是默西亚,我只是被派遣作他前驱的。

29 The one who has the bride is the bridegroom; the best man, 14 who stands and listens for him, rejoices greatly at the bridegroom's voice. So this joy of mine has been made complete.

有新娘的是新郎;新郎的朋友,侍立静听,一听得新郎的声音,就非常喜乐:我的喜乐已满足了。

30 He must increase; I must decrease."

他应该兴盛,我却应该衰微。

31 15 The one who comes from above is above all. The one who is of the earth is earthly and speaks of earthly things. But the one who comes from heaven (is above all).

那由上而来的,超越一切。那出于下地的,是属于下地,且讲论下地的事;那自上天而来的,超越万有之上,

32 He testifies to what he has seen and heard, but no one accepts his testimony.

他对所见所闻的,予以作证,却没有人接受他的见证。

33 Whoever does accept his testimony certifies that God is trustworthy.

那接受他见证的人,就证实天主是真实的。

34 For the one whom God sent speaks the words of God. He does not ration his gift 16 of the Spirit.

天主所派遣的,讲论天主的话,因为天主把圣神无限量的赏赐了他。

35 The Father loves the Son and has given everything over to him.

父爱子,并把一切交在他手中。

36 Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him.

那信从子的,便有永生,那不信从子的,不但不会见到生命,反有天主的义怒常在他身上。

Footnotes(注解)

1 [1-21] Jesus instructs Nicodemus on the necessity of a new birth from above. This scene in Jerusalem at Passover exemplifies the faith engendered by signs (John 2:23). It continues the self-manifestation of Jesus in Jerusalem begun in John 2. This is the first of the Johannine discourses, shifting from dialogue to monologue (John 3:11-15) to reflection of the evangelist (John 3:16-21). The shift from singular through John 3:10 to plural in John 3:11 may reflect the early church's controversy with the Jews.

2 [1] A ruler of the Jews: most likely a member of the Jewish council, the Sanhedrin; see the note on Mark 8:31.

3 [3] Born: see the note on John 1:13. From above: the Greek adverb anothen means both "from above" and "again." Jesus means "from above" (see John 3:31) but Nicodemus misunderstands it as "again." This misunderstanding serves as a springboard for further instruction.

4 [8] Wind: the Greek word pneuma (as well as the Hebrew ruah) means both "wind" and "spirit." In the play on the double meaning, "wind" is primary.

5 [14] Lifted up: in Numbers 21:9 Moses simply "mounted" a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.

6 [15] Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.

7 [16] Gave: as a gift in the incarnation, and also "over to death" in the crucifixion; cf Romans 8:32.

8 [17-19] Condemn: the Greek root means both judgment and condemnation. Jesus' purpose is to save, but his coming provokes judgment; some condemn themselves by turning from the light.

9 [19] Judgment is not only future but is partially realized here and now.

10 [22-26] Jesus' ministry in Judea is only loosely connected with John 2:13-3:21; cf John 1:19-36. Perhaps John the Baptist's further testimony was transposed here to give meaning to "water" in John 3:5. Jesus is depicted as baptizing (John 3:22); contrast John 4:2.

11 [23] Aenon near Salim: site uncertain, either in the upper Jordan valley or in Samaria.

12 [24] A remark probably intended to avoid objections based on a chronology like that of the synoptics (Matthew 4:12; Mark 1:14).

13 [25] A Jew: some think Jesus is meant. Many manuscripts read "Jews."

14 [29] The best man: literally, "the friend of the groom," the shoshben of Jewish tradition, who arranged the wedding. Competition between him and the groom would be unthinkable.

15 [31-36] It is uncertain whether these are words by the Baptist, Jesus, or the evangelist. They are reflections on the two preceding scenes.

16 [34] His gift: of God or to Jesus, perhaps both. This verse echoes John 5:8.

若望福音 John Chapter 4
John
Chapter 4

1 1 Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John

耶稣一知道法利塞人听说他已收徒,施洗比若翰还多──

2 (although Jesus himself was not baptizing, just his disciples), 2

其实耶稣本人并没有施洗,而是他的门徒──

3 he left Judea and returned to Galilee.

便离开犹太,又往加里肋亚去了。

4 He had to 3 pass through Samaria.

他必须途经撒马黎雅。

5 So he came to a town of Samaria called Sychar, 4 near the plot of land that Jacob had given to his son Joseph.

于是到了撒马黎雅的一座城,名叫息哈尔,靠近雅各伯给他儿子若瑟的庄田,

6 Jacob's well was there. Jesus, tired from his journey, sat down there at the well. It was about noon.

在那里有"雅各伯泉。"耶稣因行路疲倦,就顺便坐在泉傍;那时,大约是第六时辰。

7 A woman of Samaria came to draw water. Jesus said to her, "Give me a drink."

有一个撒玛黎雅妇人来汲水,耶稣向她说:"请给我点水喝!"

8 His disciples had gone into the town to buy food.

那时,他的门徒已往城里买食物去了。

9 5 The Samaritan woman said to him, "How can you, a Jew, ask me, a Samaritan woman, for a drink?" (For Jews use nothing in common with Samaritans.)

那撒玛黎雅妇人就回答说:"你既是个犹太人,怎么向我一个撒玛黎雅妇人要水喝呢?"原来,犹太人和撒玛黎雅人不相往来。

10 6 Jesus answered and said to her, "If you knew the gift of God and who is saying to you,‘Give me a drink,' you would have asked him and he would have given you living water."

耶稣回答她说:"若是你知道天主的恩赐,并知道向你说:给我水喝的人是谁,你或许早求了他,而他也早赐给了你活水。"

11 (The woman) said to him, "Sir, 7 you do not even have a bucket and the cistern is deep; where then can you get this living water?

那妇人问说;"先生,你连汲水器也没有,而井又深,你从那里得那活水呢?

12 Are you greater than our father Jacob, who gave us this cistern and drank from it himself with his children and his flocks?"

难道你比我们的祖先雅各伯还大吗?他留给了我们这口井,他和他的子孙以及他的牲畜,都曾喝过这井里的水。"

13 Jesus answered and said to her, "Everyone who drinks this water will be thirsty again;

耶稣回答说:"凡喝这水的,还要再渴;

14 but whoever drinks the water I shall give will never thirst; the water I shall give will become in him a spring of water welling up to eternal life."

但谁若喝了我赐与他的水,他将永远不渴;并且我赐给他的水,将在他内成为涌到永生的水泉。"

15 The woman said to him, "Sir, give me this water, so that I may not be thirsty or have to keep coming here to draw water."

妇人说:"先生,请给我这水吧!免得我再渴,也免得我再来这里汲水。"

16 Jesus said to her, "Go call your husband and come back."

耶稣向她说:"去,叫你的丈夫,再回这里来。"

17 The woman answered and said to him, "I do not have a husband." Jesus answered her, "You are right in saying, ‘I do not have a husband.'

那妇人回答说:"我没有丈夫。"耶稣说:"你说:我没有丈夫,正对;

18 For you have had five husbands, and the one you have now is not your husband. What you have said is true."

因为你曾有过五个丈夫,而你现在所有的,也不是你的丈夫:你说的这话真对。"

19 The woman said to him, "Sir, I can see that you are a prophet.

妇人向他说:"先生,我看你是个先知。

20 Our ancestors worshiped on this mountain; 8 but you people say that the place to worship is in Jerusalem."

我们的祖先一向在这座山上朝拜天主,你们却说:应该朝拜的地方是在耶路撒冷。"

21 Jesus said to her, "Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem.

耶稣回答说:"女人,你相信我罢!到了时候,你们将不在这座山,也不在耶路撒冷朝拜父。

22 You people worship what you do not understand; we worship what we understand, because salvation is from the Jews.

你们朝拜你们所不认识的,我们朝拜我们所认识的,因为救恩是出自犹太人。

23 But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth; 9 and indeed the Father seeks such people to worship him.

然而时候要到,且现在就是,那些真正朝拜的人,将以心神以真理朝拜父,因为父就是寻找这样朝拜他的人。

24 God is Spirit, and those who worship him must worship in Spirit and truth."

天主是神,朝拜他的人,应当以心神以真理去朝拜他。"

25 10 The woman said to him, "I know that the Messiah is coming, the one called the Anointed; when he comes, he will tell us everything."

妇人说:"我知道默西亚──意即基督──要来,他一来了,必会告诉我们一切。"

26 Jesus said to her, "I am he, 11 the one who is speaking with you."

耶稣向她说:"同你谈话的我就是。"

27 At that moment his disciples returned, and were amazed that he was talking with a woman, 12 but still no one said, "What are you looking for?" or "Why are you talking with her?"

正在这时,他的门徒回来了,他们就惊奇他同一个妇人谈话;但是没有人问:"你要什么?"或:"你同她谈论什么?"

28 The woman left her water jar and went into the town and said to the people,

于是那妇人撇下自己的水罐,往城里去向人说:

29 "Come see a man who told me everything I have done. Could he possibly be the Messiah?"

"你们来看!有一个人说出了我所作过的一切事:莫非他就是默西亚吗?"

30 They went out of the town and came to him.

众人从城里出来,往他那里去。

31 Meanwhile, the disciples urged him, "Rabbi, eat."

这其间,门徒请求耶稣说:"辣彼,吃罢!"

32 But he said to them, "I have food to eat of which you do not know."

他却回答说:"我已有食物吃,那是你们所不知道的。"

33 So the disciples said to one another, "Could someone have brought him something to eat?"

门徒便彼此问说:"难道有人给他送来了吃的吗?"

34 Jesus said to them, "My food is to do the will of the one who sent me and to finish his work.

耶稣向他们说:"我的食物就是承行派遣我者的旨意,完成他的工程。

35 Do you not say,‘In four months 13 the harvest will be here'? I tell you, look up and see the fields ripe for the harvest.

你们不是说:还有四个月才到收获期吗?看,我给你们说:举起你们的眼,细看田地,庄稼已经发白,可以收割了。

36 The reaper is already 14 receiving his payment and gathering crops for eternal life, so that the sower and reaper can rejoice together.

收割的人已领到工资,且为永生收集了果实,如此,撒种的和收割的将一同喜欢。

37 For here the saying is verified that‘One sows and another reaps.'

这正如俗语所说的:撒种的是一人,收割的是另一人。

38 I sent you to reap what you have not worked for; others have done the work, and you are sharing the fruits of their work."

我派遣你们在你们没有劳过力的地方去收割;别人劳了力,而你们去收获他们劳苦的成果。"

39 Many of the Samaritans of that town began to believe in him because of the word of the woman 15 who testified, "He told me everything I have done."

城里有许多撒玛黎雅人信从了耶稣,因为那妇人作证说:"他向我说出了我所做过的一切。"

40 When the Samaritans came to him, they invited him to stay with them; and he stayed there two days.

这样,那些撒玛黎雅人来到耶稣前,请求他在他们那里住下;耶稣就在那里住了两天。

41 Many more began to believe in him because of his word,

还有更多的人因着他的讲论,信从了他。

42 and they said to the woman, "We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world."

他们向那妇人说:"现在我们信,不是为了你的话,而是因为我们亲自听见了,并知道他确实是世界的救主。"

43 16 After the two days, he left there for Galilee.

过了两天,耶稣离开那里,往加里肋亚去了。

44 17 For Jesus himself testified that a prophet has no honor in his native place.

耶稣曾亲自作证说:"先知在自己的家乡决受不到尊荣。"

45 When he came into Galilee, the Galileans welcomed him, since they had seen all he had done in Jerusalem at the feast; for they themselves had gone to the feast.

他一来到加里肋亚,加里肋亚人便接待了他,因为他们也曾上了耶路撒冷去过节,并亲眼见了他在庆节中所行的一切。

46 18 Then he returned to Cana in Galilee, where he had made the water wine. Now there was a royal official whose son was ill in Capernaum.

耶稣又来到加里肋亚加纳,即他变水为酒的地方,那里有一位王臣,他的儿子在葛法翁患病。

47 When he heard that Jesus had arrived in Galilee from Judea, he went to him and asked him to come down and heal his son, who was near death.

这人一听说耶稣从犹太到加里肋亚来了,就到他那里去,恳求他下来医治他的儿子,因为他快要死了。

48 Jesus said to him, "Unless you people see signs and wonders, you will not believe."

耶稣对他说:"除非你们看到神迹和奇事,你们总是不信。"

49 The royal official said to him, "Sir, come down before my child dies."

那王臣向他说:"主,在我的小孩未死以前,请你下来罢!"

50 Jesus said to him, "You may go; your son will live." The man believed what Jesus said to him and left.

耶稣回答说:"去罢!你的儿子活了。"那人信了耶稣向他所说的话,便走了。

51 While he was on his way back, his slaves met him and told him that his boy would live.

他正下去的时候,仆人们迎上他来,说他的孩子活了。

52 He asked them when he began to recover. They told him, "The fever left him yesterday, about one in the afternoon."

他问他们孩子病势好转的时刻,他们给他说:"昨天第七时辰,热就退了。"

53 The father realized that just at that time Jesus had said to him, "Your son will live," and he and his whole household came to believe.

父亲就知道正是耶稣向他说:"你的儿子活了"的那个时辰;他和他的全家便都信了。

54 (Now) this was the second sign Jesus did when he came to Galilee from Judea.

这是耶稣从犹太回到加里肋亚后,所行的第二个神迹。
Footnotes(注解)

1 [1-42] Jesus in Samaria. The self-revelation of Jesus continues with his second discourse, on his mission to "half-Jews." It continues the theme of replacement, here with regard to cult (John 4:21). Water (John 4:7-15) serves as a symbol (as at Cana and in the Nicodemus episode).

2 [2] An editorial refinement of John 3:22, perhaps directed against followers of John the Baptist who claimed that Jesus imitated him.

3 [4] He had to: a theological necessity; geographically, Jews often bypassed Samaria by taking a route across the Jordan.

4 [5] Sychar: Jerome identifies this with Shechem, a reading found in Syriac manuscripts.

5 [9] Samaritan women were regarded by Jews as ritually impure, and therefore Jews were forbidden to drink from any vessel they had handled.

6 [10] Living water: the water of life, i.e., the revelation that Jesus brings; the woman thinks of "flowing water," so much more desirable than stagnant cistern water. On John's device of such misunderstanding, cf the note on John 3:3.

7 [11] Sir: the Greek kyrios means "master" or "lord," as a respectful mode of address for a human being or a deity; cf John 4:19. It is also the word used in the Septuagint for the Hebrew 'adonai, substituted for the tetragrammaton YHWH.

8 [20] This mountain: Gerizim, on which a temple was erected in the fourth century B.C. by Samaritans to rival Matthew. Zion in Jerusalem; cf Deut 27:4 (Mount Ebal = the Jews' term for Gerizim).

9 [23] In Spirit and truth: not a reference to an interior worship within one's own spirit. The Spirit is the spirit given by God that reveals truth and enables one to worship God appropriately (John 14:16-17). Cf "born of water and Spirit (John 3:5).

10 [25] The expectations of the Samaritans are expressed here in Jewish terminology. They did not expect a messianic king of the house of David but a prophet like Moses (Deut 18:15).

11 [26] I am he: it could also be translated "I am," an Old Testament self-designation of Yahweh (Isaiah 43:3, etc.); cf John 6:20; 8:24, 28, 58; 13:19; 18:5-6, 8. See the note on Mark 6:50.

12 [27] Talking with a woman: a religious and social restriction that Jesus is pictured treating as unimportant.

13 [35] "In four months . . .': probably a proverb; cf Matthew 9:37-38.

14 [36] Already: this word may go with the preceding verse rather than with John 4:36.

15 [39] The woman is presented as a missionary, described in virtually the same words as the disciples are in Jesus' prayer (John 17:20).

16 [43-54] Jesus' arrival in Cana in Galilee; the second sign. This section introduces another theme, that of the life-giving word of Jesus. It is explicitly linked to the first sign (John 2:11). The royal official believes (John 4:50). The natural life given his son is a sign of eternal life.

17 [44] Probably a reminiscence of a tradition as in Mark 6:4. Cf Gospel of Thomas John 4:31: "No prophet is acceptable in his village, no physician heals those who know him."

18 [46-54] The story of the cure of the royal official's son may be a third version of the cure of the centurion's son (Matthew 8:5-13) or servant (Luke 7:1-10). Cf also Matthew 15:21-28; Mark 7:24-30.


若望福音 John Chapter 5
John
Chapter 5

1 1 2 After this, there was a feast of the Jews, and Jesus went up to Jerusalem.

这些事后,正是犹太人的庆节,耶稣便上了耶路撒冷。

2 Now there is in Jerusalem at the Sheep (Gate) 3 a pool called in Hebrew Bethesda, with five porticoes.

在耶路撒冷靠近羊门有一个水池,希伯来语叫作贝特匝达,周围有五个走廊。

3 In these lay a large number of ill, blind, lame, and crippled. 4

在这些走廊内,躺着许多患病的,瞎眼的,瘸腿的,痳痹的,都在等候水动,

4 5 因为有天使按时下到水池中,搅动池水;水动后,第一个下去的,无论他患什么病,必会痊愈。

5 One man was there who had been ill for thirty-eight years.

在那里有一个人,患病已三十八年。

6 When Jesus saw him lying there and knew that he had been ill for a long time, he said to him, "Do you want to be well?"

耶稣看见这人躺在那里,知道他已病了多时,就向他说:"你愿意痊愈吗?"

7 The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up; while I am on my way, someone else gets down there before me."

那人回答说:"主,我没有人在水动的时候,把我放到水池中;我正到的时候,别人在我以前已经下去了。"

8 Jesus said to him, "Rise, take up your mat, and walk."

耶稣向他说:"起来,拿起你的床,行走罢!"

9 Immediately the man became well, took up his mat, and walked. Now that day was a sabbath.

那人便立刻痊愈了,拿起自己的床,行走起来;那一天正是安息日。

10 So the Jews said to the man who was cured, "It is the sabbath, and it is not lawful for you to carry your mat."

于是犹太人对那痊愈的人说:"今天是安息日,不许你拿床。"

11 He answered them, "The man who made me well told me,‘Take up your mat and walk.'"

他回答他们说:"叫我痊愈了的那一位给我说:拿起你的床,行走罢!"

12 They asked him, "Who is the man who told you, ‘Take it up and walk'?"

他们就问他:"给你说拿起床来,而行走的那人是谁?"

13 The man who was healed did not know who it was, for Jesus had slipped away, since there was a crowd there.

那痊愈的人却不知道他是谁,因为那地方人多,耶稣已躲开了。

14 6 After this Jesus found him in the temple area and said to him, "Look, you are well; do not sin any more, so that nothing worse may happen to you."

事后耶稣在圣殿里遇见了他,他便向他说:"看,你已痊愈了,不要再犯罪,免得你遭遇更不幸的事。"

15 The man went and told the Jews that Jesus was the one who had made him well.

那人就去告诉犹太人:使他痊愈的就是耶稣。

16 Therefore, the Jews began to persecute Jesus because he did this on a sabbath.

为此犹太人便开始迫害耶稣,因为他在安息日做这样的事。

17 7 But Jesus answered them, "My Father is at work until now, so I am at work."

耶稣遂向他们说:"我父到现在一直工作,我也应该工作。"

18 For this reason the Jews tried all the more to kill him, because he not only broke the sabbath but he also called God his own father, making himself equal to God.

为此犹太人越发想要杀害他,因为他不但犯了安息日,而且又称天主是自己的父,使自己与天主平等。

19 8 Jesus answered and said to them, "Amen, amen, I say to you, a son cannot do anything on his own, but only what he sees his father doing; for what he does, his son will do also.

耶稣于是回答他们说:"我实实在在告诉你们:子不能由自己作什么,他看见父作什么,才能作什么;凡父所作的,子也照样作,

20 For the Father loves his Son and shows him everything that he himself does, and he will show him greater works than these, so that you may be amazed.

因为父爱子,凡自己所作的都指示给他;并且还要把这些更大的工程指示给他,为叫你们惊奇。

21 For just as the Father raises the dead and gives life, 9 so also does the Son give life to whomever he wishes.

就如父唤起死者,使他们复生,照样子也使他所愿意的人复生。

22 Nor does the Father judge anyone, but he has given all judgment 10 to his Son,

父不审判任何人,但他把审判的全权交给了子,

23 so that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.

为叫众人尊敬子如同尊敬父;不尊敬子的,就是不尊敬派遣他来的父。

24 Amen, amen, I say to you, whoever hears my word and believes in the one who sent me has eternal life and will not come to condemnation, but has passed from death to life.

我实实在在告诉你们:听我的话,相信派遣我来者的,便有永生,不受审判,而已出死入生。

25 Amen, amen, I say to you, the hour is coming and is now here when the dead will hear the voice of the Son of God, and those who hear will live.

我实实在在告诉你们:时候要到,且现在就是,死者要听见天主子的声音,凡听从的,就必生存。

26 For just as the Father has life in himself, so also he gave to his Son the possession of life in himself.

就如父是生命之源,照样他也使子成为生命之源;

27 And he gave him power to exercise judgment, because he is the Son of Man.

并且赐给他行审判的权柄,因为他是人子。

28 11 Do not be amazed at this, because the hour is coming in which all who are in the tombs will hear his voice

你们不要惊奇这事,因为时候要到,那时,凡在坟墓里的,都要听见他的声音,

29 and will come out, those who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation.

而出来:行过善的,复活进入生命;作过恶的,复活而受审判。

30 "I cannot do anything on my own; I judge as I hear, and my judgment is just, because I do not seek my own will but the will of the one who sent me.

我由我自己什么也不能作;父怎样告诉我,我就怎样审判,所以我的审判是正义的,因为我不寻求我的旨意,而只寻求那派遣我来者的旨意。"

31 "If I testify on my own behalf, my testimony cannot be verified.

"如果我为我自己作证,我的证据不足凭信;

32 But there is another 12 who testifies on my behalf, and I know that the testimony he gives on my behalf is true.

但另有一位为我作证,我知道他为我作的证足以凭信。

33 You sent emissaries to John, and he testified to the truth.

你们曾派人到若翰那里去,他就为真理作过证。

34 I do not accept testimony from a human being, but I say this so that you may be saved.

其实我并不需要人的证据,我提及这事,只是为叫你们得救。

35 He was a burning and shining lamp, 13 and for a while you were content to rejoice in his light.

若翰好比是一盏点着而发亮的灯,你们只一时高兴享受了他的光明。

36 But I have testimony greater than John's. The works that the Father gave me to accomplish, these works that I perform testify on my behalf that the Father has sent me.

但我有比若翰更大的证据,即父所托付我要我完成的工程,就是我所行的这些工程,为我作证:证明是父派遣了我。

37 Moreover, the Father who sent me has testified on my behalf. But you have never heard his voice nor seen his form,

派遣我来的父,亲自为我作证;你们从未听见过他的声音,也从未看见过他的仪容,

38 and you do not have his word remaining in you, because you do not believe in the one whom he has sent.

并且你们也没有把他的话存留在心中,因为你们不相信他所派遣的那位。

39 You search 14 the scriptures, because you think you have eternal life through them; even they testify on my behalf.

你们查考经典,因你们认为其中有永生,正是这些经典为我作证;

40 But you do not want to come to me to have life.

但你们不愿意到我这里来,为获得生命。"

41 "I do not accept human praise; 15

"我不求人的光荣;

42 moreover, I know that you do not have the love of God in you.

而且我认得你们,知道在你们内没有天主的爱情。

43 I came in the name of my Father, but you do not accept me; yet if another comes in his own name, you will accept him.

我因我父的名而来,你们却不接纳我;如果有人因自己的名而来,你们反而接纳他。

44 How can you believe, when you accept praise from one another and do not seek the praise that comes from the only God?

你们既然彼此寻求光荣,而不寻求出于惟一天主的光荣,你们怎么能相信我呢?

45 Do not think that I will accuse you before the Father: the one who will accuse you is Moses, in whom you have placed your hope.

不要想我要在父面前控告你们;有一位控告你们的,就是你们所寄望的梅瑟。

46 For if you had believed Moses, you would have believed me, because he wrote about me.

若是你们相信梅瑟,必会相信我,因为他是指着我而写的。

47 But if you do not believe his writings, how will you believe my words?"

如果你们不相信他所写的,怎么会相信我的话呢?"

Footnotes(注解)

1 [1-47] The self-revelation of Jesus continues in Jerusalem at a feast. The third sign (cf John 2:11; 4:54) is performed, the cure of a paralytic by Jesus' life-giving word. The water of the pool fails to bring life; Jesus' word does.

2 [1] The reference in John 5:45-46 to Moses suggests that the feast was Pentecost. The connection of that feast with the giving of the law to Moses on Sinai, attested in later Judaism, may already have been made in the first century. The feast could also be Passover (cf John 6:4). John stresses that the day was a sabbath (John 5:9).

3 [2] There is no noun with Sheep. "Gate" is supplied on the grounds that there must have been a gate in the NE wall of the temple area where animals for sacrifice were brought in; cf Nehemiah 3:1, 32; 12:39. Hebrew: more precisely, Aramaic. Bethesda: preferred to variants "Be(th)zatha" and "Bethsaida"; bet-esdatayin is given as the name of a double pool northeast of the temple area in the Qumran Copper Roll. Five porticoes: a pool excavated in Jerusalem actually has five porticoes.

4 [3] The Caesarean and Western recensions, followed by the Vulgate, add "waiting for the movement of the water." Apparently an intermittent spring in the pool bubbled up occasionally (see John 5:7). This turbulence was believed to cure.

5 [4] Toward the end of the second century in the West and among the fourth-century Greek Fathers, an additional verse was known: "For [from time to time] an angel of the Lord used to come down into the pool; and the water was stirred up, so the first one to get in [after the stirring of the water] was healed of whatever disease afflicted him." The angel was a popular explanation of the turbulence and the healing powers attributed to it. This verse is missing from all early Greek manuscripts and the earliest versions, including the original Vulgate. Its vocabulary is markedly non-Johannine.

6 [14] While the cure of the paralytic in Mark 2:1-12 is associated with the forgiveness of sins, Jesus never drew a one-to-one connection between sin and suffering (cf John 9:3; Luke 12:1-5), as did Ezekiel 18:20.

7 [17] Sabbath observance (10) was based on God's resting on the seventh day (cf Genesis 2:2-3; Exodus 20:11). Philo and some rabbis insisted that God's providence remains active on the sabbath, keeping all things in existence, giving life in birth and taking it away in death. Other rabbis taught that God rested from creating, but not from judging (=ruling, governing). Jesus here claims the same authority to work as the Father, and, in the discourse that follows, the same divine prerogatives: power over life and death (John 5:21, 24-26) and judgment (John 5:22, 27).

8 [19] This proverb or parable is taken from apprenticeship in a trade: the activity of a son is modeled on that of his father. Jesus' dependence on the Father is justification for doing what the Father does.

9 [21] Gives life: in the Old Testament, a divine prerogative (Deut 32:39; 1 Sam 2:6; 2 Kings 5:7; Tobit 13:2; Isaiah 26:19; Daniel 12:2).

10 [22] Judgment: another divine prerogative, often expressed as acquittal or condemnation (Deut 32:36; Psalm 43:1).

11 [28-29] While John 5:19-27 present realized eschatology, John 5:28-29 are future eschatology; cf Daniel 12:2.

12 [32] Another: likely the Father, who in four different ways gives testimony to Jesus, as indicated in the verse groupings John 5:33-34, 36, 37-38, 39-40.

13 [35] Lamp: cf Psalm 132:17--"I will place a lamp for my anointed (= David)," and possibly the description of Elijah in Sirach 48:1. But only for a while, indicating the temporary and subordinate nature of John's mission.

14 [39] You search: this may be an imperative: "Search the scriptures, because you think that you have eternal life through them."

15 [41] Praise: the same Greek word means "praise" or "honor" (from others) and "glory" (from God). There is a play on this in John 5:44.



  


 
 

  
若望福音 John Chapter 6
John
Chapter 6

1 1 2 After this, Jesus went across the Sea of Galilee (of Tiberias).

这些事以后,耶稣往加里肋亚海,即提庇黎雅海的对岸去了。

2 A large crowd followed him, because they saw the signs he was performing on the sick.

大批群众,因为看见他在患病者身上所行的神迹,都跟随着他。

3 Jesus went up on the mountain, and there he sat down with his disciples.

耶稣上了山,和他的门徒一起坐在那里。

4 The Jewish feast of Passover was near.

那时,犹太人的庆节,即逾越节,已临近了。

5 3 When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip, "Where can we buy enough food for them to eat?"

耶稣举目看见大批群众来到他前,就对斐理伯说:"我们从那里买饼给这些人吃呢?"

6 4 He said this to test him, because he himself knew what he was going to do.

他说这话,是为试探斐理伯;他自己原知道要做什么。

7 Philip answered him, "Two hundred days' wages 5 worth of food would not be enough for each of them to have a little (bit)."

斐理伯回答说:"就是二百块"德纳"的饼,也不够每人分得一小块。"

8 One of his disciples, Andrew, the brother of Simon Peter, said to him,

有一个门徒,即西满伯多禄的哥哥安德肋说:

9 "There is a boy here who has five barley loaves 6 and two fish; but what good are these for so many?"

"这里有一个儿童,他有五个大麦饼和两条鱼;但是为这么多的人,这算得什么?"

10 Jesus said, "Have the people recline." Now there was a great deal of grass 7 in that place. So the men reclined, about five thousand in number.

耶稣说:"你们叫众人坐下罢!"在那地方有许多青草,于是人们便坐下,男人约有五千。

11 Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted.

耶稣就拿起饼,祝谢后,分给坐下的人;对于鱼也照样作了;让众人任意吃。

12 When they had had their fill, he said to his disciples, "Gather the fragments left over, so that nothing will be wasted."

他们吃饱以后,耶稣向门徒说:"把剩下的碎块收集起来,免得糟蹋了。"

13 So they collected them, and filled twelve wicker baskets 8 with fragments from the five barley loaves that had been more than they could eat.

他们就把人吃后所剩的五个大麦饼的碎块,收集起来,装满了十二筐。

14 When the people saw the sign he had done, they said, "This is truly the Prophet, 9 the one who is to come into the world."

众人见了耶稣所行的神迹,就说:"这人确实是那要来到世界上的先知。"

15 Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.

耶稣看出他们要来强迫他,立他为王,就独自又退避到山里去了。

16 10 When it was evening, his disciples went down to the sea,

到了晚上,他的门徒下到海边

17 embarked in a boat, and went across the sea to Capernaum. It had already grown dark, and Jesus had not yet come to them.

上船要到海对岸的葛法翁去。天已黑了,耶稣还没有来到他们那里。

18 The sea was stirred up because a strong wind was blowing.

海上因起了大风,便翻腾起来。

19 When they had rowed about three or four miles, they saw Jesus walking on the sea 11 and coming near the boat, and they began to be afraid.

当他们摇橹大约过了二十五或三十"斯塔狄"时,看见耶稣在海面行走,临近了船,便害怕起来。

20 But he said to them, "It is I. 12 Do not be afraid."

但他却向他们说:"是我,不要害怕!"

21 They wanted to take him into the boat, but the boat immediately arrived at the shore to which they were heading.

他们便欣然接他上船,船就立时到了他们所要去的地方。

22 13 The next day, the crowd that remained across the sea saw that there had been only one boat there, and that Jesus had not gone along with his disciples in the boat, but only his disciples had left.

第二天,留在海对岸的群众,看见只有一只小船留在那里,也知道耶稣没有同他的门徒一起上船,只有他的门徒走了──

23 14 Other boats came from Tiberias near the place where they had eaten the bread when the Lord gave thanks.

然而从提庇黎雅有别的小船来到了,靠近吾主祝谢后,人们吃饼的地方──

24 When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.

当群众一发觉耶稣和他的门徒都不在那里时,他们便上了那些小船,往葛法翁找耶稣去了。

25 And when they found him across the sea they said to him, "Rabbi, when did you get here?"

当群众在海对岸找着他时,就对他说:"辣彼,你什么时候到了这里?"

26 Jesus answered them and said, "Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled.

耶稣回答说:"我实实在在告诉你们:你们寻找我,并不是因为看到了神迹,而是因为吃饼吃饱了。

27 Do not work for food that perishes but for the food that endures for eternal life, 15 which the Son of Man will give you. For on him the Father, God, has set his seal."

你们不要为那可损坏的食粮劳碌,而要为那存留到永生的食粮劳碌,即人子所要赐给你们的,因为他是天主圣父所印证的。"

28 So they said to him, "What can we do to accomplish the works of God?"

他们问说:"我们该做什么,才算做天主的事业呢?"

29 Jesus answered and said to them, "This is the work of God, that you believe in the one he sent."

耶稣回答说:"天主要你们所做的事业,就是要你们信从他所派遣来的。"

30 So they said to him, "What sign can you do, that we may see and believe in you? What can you do?

他们又说:"那么,你行什么神迹给我们看,好叫我们信服你呢?你要行什么事呢?

31 16 Our ancestors ate manna in the desert, as it is written: ‘He gave them bread from heaven to eat.'"

我们的祖先在旷野里吃过"玛纳",正如经上所记载的:"他从天上赐给了他们食物吃。’

32 So Jesus said to them, "Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven.

于是耶稣向他们说:“我实实在在告诉你们:并不是梅瑟赐给了你们那从天上来的食粮,而是我父现今赐给你们从天上来的真正的食粮,

33 For the bread of God is that which comes down from heaven and gives life to the world."

因为天主的食粮,是那由天降下,并赐给世界生命的。”

34 So they said to him, "Sir, give us this bread always."

他们便说:“主!你就把这样的食粮常常赐给我们罢!”

35 17 Jesus said to them, "I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.

耶稣回答说:“我就是生命的食粮;到我这里来的,永不会饥饿;信从我的,总不会渴。

36 But I told you that although you have seen (me), you do not believe.

但是,我向你们说过:你们看见了我,仍然不信。

37 Everything that the Father gives me will come to me, and I will not reject anyone who comes to me,

凡父交给我的,必到我这里来;而到我这里来的,我必不把他拋弃于外,

38 because I came down from heaven not to do my own will but the will of the one who sent me.

因为我从天降下,不是为执行我的旨意,而是为执行派遣我来者的旨意。

39 And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it (on) the last day.

派遣我来者的旨意就是:凡他交给我的,叫我连一个也不失掉,而且在末日还要使他复活,

40 For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him (on) the last day."

因为这是我父的旨意:凡看见子,并信从子的,必获得永生;并且在末日,我要使他复活。”

41 The Jews murmured about him because he said, "I am the bread that came down from heaven,"

犹太人遂对耶稣窃窃私议,因为他说:我是从天上降下来的食粮。

42 and they said, "Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven'?"

他们说:“这人不是若瑟的儿子耶稣?他的父亲和母亲,我们岂不是都认识么?怎么他竟说:我是从天上降下来的呢?”

43 Jesus answered and said to them, "Stop murmuring 18 among yourselves.

耶稣回答说:“你们不要彼此窃窃私议!

44 No one can come to me unless the Father who sent me draw him, and I will raise him on the last day.

凡不是派遣我的父所吸引的人,谁也不能到我这里来,而我在末日要叫他复活。

45 It is written in the prophets:‘They shall all be taught by God.' Everyone who listens to my Father and learns from him comes to me.

在先知书上记载:‘众人都要蒙天主的训诲。’凡由父听教而学习的,必到我这里来。

46 Not that anyone has seen the Father except the one who is from God; he has seen the Father.

这不是说有人看见过父,只有那从天主来的,才看见过父。

47 Amen, amen, I say to you, whoever believes has eternal life.

我实实在在告诉你们:信从的人,必得永生。

48 I am the bread of life.

我是生命的食粮。

49 Your ancestors ate the manna in the desert, but they died;

你们的祖先在旷野中吃过“玛纳”,却死了;

50 this is the bread that comes down from heaven so that one may eat it and not die.

这是从天上降下来的食粮,谁吃了,就不死。

51 I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world."

我是从天上降下的生活的食粮;谁若吃了这食粮,必要生活直到永远。”  “我所要赐给的食粮,就是我的肉,是为世界的生命而赐给的。”

52 The Jews quarreled among themselves, saying, "How can this man give us (his) flesh to eat?"

因此,犹太人彼此争论说:“这人怎能把他的肉,赐给我们吃呢?”

53 Jesus said to them, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.

耶稣向他们说:“我实实在在告诉你们:你们若不吃人子的肉,不喝他的血,在你们内,便没有生命。

54 Whoever eats 19 my flesh and drinks my blood has eternal life, and I will raise him on the last day.

谁吃我的肉,并喝我的血,必得永生,在末日,我且要叫他复活,

55 For my flesh is true food, and my blood is true drink.

因为我的肉,是真实的食品;我的血,是真实的饮料。

56 Whoever eats my flesh and drinks my blood remains in me and I in him.

谁吃我的肉,并喝我的血,便住在我内,我也住在他内。

57 Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.

就如那生活的父派遣了我,我因父而生活;照样,那吃我的人,也要因我而生活。

58 This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever."

这是从天上降下来的食粮,不像祖先吃了“玛纳”仍然死了;谁吃这食粮,必要生活直到永远。”

59 These things he said while teaching in the synagogue in Capernaum.

这些话是耶稣在葛法翁会堂教训人时说的。

60 20 Then many of his disciples who were listening said, "This saying is hard; who can accept it?"

他的门徒中有许多听了,便说:“这话生硬,谁能听得下去呢?”

61 Since Jesus knew that his disciples were murmuring about this, he said to them, "Does this shock you?

耶稣自知他的门徒对这话窃窃私议,便向他们说:“这话使你们起反感吗?

62 What if you were to see the Son of Man ascending to where he was before? 21

那么,如果你们看到人子升到他先前所在的地方去,将怎样呢?

63 It is the spirit that gives life, while the flesh 22 is of no avail. The words I have spoken to you are spirit and life.

使生活的是神,肉一无所用;我给你们所讲论的话,就是神,就是生命。

64 But there are some of you who do not believe." Jesus knew from the beginning the ones who would not believe and the one who would betray him.

但你们中间有些人,却不相信。”原来,耶稣从起头就知道那些人不信,和谁要出卖他。

65 And he said, "For this reason I have told you that no one can come to me unless it is granted him by my Father."

所以他又说:“为此,我对你们说过:除非蒙父恩赐的,谁也不能到我这里来。”

66 As a result of this, many (of) his disciples returned to their former way of life and no longer accompanied him.

从此,他的门徒中有许多人退去了,不再同他往来。

67 Jesus then said to the Twelve, "Do you also want to leave?"

于是耶稣向那十二人说:“难道你们也愿走吗?”

68 Simon Peter answered him, "Master, to whom shall we go? You have the words of eternal life.

西满伯多禄回答说:“主!惟你有永生的话,我们去投奔谁呢?

69 We have come to believe and are convinced that you are the Holy One of God."

我们相信,而且已知道你是天主的圣者。”

70 Jesus answered them, "Did I not choose you twelve? Yet is not one of you a devil?"

耶稣对他们说:“我不是拣选了你们十二个人吗?你们中却有一个是魔鬼。”

71 He was referring to Judas, son of Simon the Iscariot; it was he who would betray him, one of the Twelve.

他是指依斯加略人西满的儿子犹达斯说的;因为就是这人,十二人中的一个,将要出卖耶稣。
Footnotes(注解)

1 [1] [Of Tiberias]: the awkward apposition represents a later name of the Sea of Galilee. It was probably originally a marginal gloss.

2 [1-15] This story of the multiplication of the loaves is the fourth sign (cf the note on John 5:1-47). It is the only miracle story found in all four gospels (occurring twice in Mark and Matthew). See the notes on Matthew 14:13-21; 15:32-39. John differs on the roles of Philip and Andrew, the proximity of Passover (John 6:4), and the allusion to Elisha (see John 6:9). The story here symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.

3 [5] Jesus takes the initiative (in the synoptics, the disciples do), possibly pictured as (cf John 6:14) the new Moses (cf Numbers 11:13).

4 [6] Probably the evangelist's comment; in this gospel Jesus is never portrayed as ignorant of anything.

5 [7] Days' wages: literally, "denarii"; a Roman denarius is a day's wage in Matthew 20:2.

6 [9] Barley loaves: the food of the poor. There seems an allusion to the story of Elisha multiplying the barley bread in 2 Kings 4:42-44.

7 [10] Grass: implies springtime, and therefore Passover. Five thousand: so Mark 6:39, 44 and parallels.

8 [13] Baskets: the word describes the typically Palestinian wicker basket, as in Mark 6:43 and parallels.

9 [14] The Prophet: probably the prophet like Moses (see the note on John 1:21). The one who is to come into the world: probably Elijah; cf Malachi 3:1, 23.

10 [16-21] The fifth sign is a nature miracle, portraying Jesus sharing Yahweh's power. Cf the parallel stories following the multiplication of the loaves in Mark 6:45-52 and Matthew 14:22-33.

11 [19] Walking on the sea: although the Greek (cf John 6:16) could mean "on the seashore" or "by the sea" (cf John 21:1), the parallels, especially Matthew 14:25, make clear that Jesus walked upon the water. John may allude to Job 9:8: God "treads upon the crests of the sea."

12 [20] It is I: literally, "I am." See also the notes on John 4:26 and Mark 6:50.

13 [22-71] Discourse on the bread of life; replacement of the manna. John 6:22-34 serve as an introduction, John 6:35-59 constitute the discourse proper, John 6:60-71 portray the reaction of the disciples and Peter's confession.

14 [23] Possibly a later interpolation, to explain how the crowd got to Capernaum.

15 [27] The food that endures for eternal life: cf John 4:14, on water "springing up to eternal life."

16 [31] Bread from heaven: cf Exodus 16:4, 15, 32-34 and the notes there; Psalm 78:24. The manna, thought to have been hidden by Jeremiah (2 Macc 2:5-8), was expected to reappear miraculously at Passover, in the last days.

17 [35-59] Up to John 6:50 "bread of life" is a figure for God's revelation in Jesus; in John 6:51-58, the eucharistic theme comes to the fore. There may thus be a break between John 6:50-51.

18 [43] Murmuring: the word may reflect the Greek of Exodus 16:2, 7-8.

19 [54-58] Eats: the verb used in these verses is not the classical Greek verb used of human eating, but that of animal eating: "munch," "gnaw." This may be part of John's emphasis on the reality of the flesh and blood of Jesus (cf John 6:55), but the same verb eventually became the ordinary verb in Greek meaning "eat."

20 [60-71] These verses refer more to themes of John 6:35-50 than to those of John 6:51-58 and seem to be addressed to members of the Johannine community who found it difficult to accept the high christology reflected in the bread of life discourse.

21 [62] This unfinished conditional sentence is obscure. Probably there is a reference to John 6:49-51. Jesus claims to be the bread that comes down from heaven (John 6:50); this claim provokes incredulity (John 6:60); and so Jesus is pictured as asking what his disciples will say when he goes up to heaven.

22 [63] Spirit . . . flesh: probably not a reference to the eucharistic body of Jesus but to the supernatural and the natural, as in John 3:6. Spirit and life: all Jesus said about the bread of life is the revelation of the Spirit.

若望福音 John Chapter 7
John
Chapter 7

1 1 After this, Jesus moved about within Galilee; but he did not wish to travel in Judea, because the Jews were trying to kill him.

这些事以后,耶稣周游于加里肋亚,而不愿周游于犹太,因为犹太人要图谋杀害他。

2 But the Jewish feast of Tabernacles was near.

那时,犹太人的庆节,帐棚节近了,

3 So his brothers 2 said to him, "Leave here and go to Judea, so that your disciples also may see the works you are doing.

他的弟兄于是对他说:"你离开这里,往犹太去罢!好叫你的门徒也看见你所行的事,

4 No one works in secret if he wants to be known publicly. If you do these things, manifest yourself to the world."

因为没有人愿意显扬自己,而在暗地里行事的;你既然行这些事,就该将你自己显示给世界。"

5 For his brothers did not believe in him.

原来,连他的弟兄们也不相信他。

6 3 So Jesus said to them, "My time is not yet here, but the time is always right for you.

耶稣回答说:"我的时候还没有到,你们的时候却常是现成的。

7 The world cannot hate you, but it hates me, because I testify to it that its works are evil.

世界不会恨你们,却是恨我,因为我指证它的行为是邪恶的。

8 You go up to the feast. I am not going up 4 to this feast, because my time has not yet been fulfilled."

你们上去过节罢!我还不上去过这庆节,因为我的时候还没有成熟。"

9 After he had said this, he stayed on in Galilee.

他说了这些话后,仍留在加里肋亚。

10 But when his brothers had gone up to the feast, he himself also went up, not openly but (as it were) in secret.

但他的弟兄们上去过节以后,他也去了,但不是明显的,而是暗中去的。

11 The Jews were looking for him at the feast and saying, "Where is he?"

在庆节中,犹太寻找他说:"那人在那里呢?"

12 And there was considerable murmuring about him in the crowds. Some said, "He is a good man," (while) others said, "No; on the contrary, he misleads the crowd."

在群众间对他发生了许多私议:有的说:"他是好人;"有的却说:"不,他在煽惑民众。"

13 Still, no one spoke openly about him because they were afraid of the Jews.

但是,因为都怕犹太人,谁也不敢公开地讲论他。

14 5 When the feast was already half over, Jesus went up into the temple area and began to teach.

庆节已过了一半,耶稣就上圣殿里去施教。

15 6 The Jews were amazed and said, "How does he know scripture without having studied?"

犹太人都惊讶说:"这人没有进过学,怎么通晓经书呢?"

16 Jesus answered them and said, "My teaching is not my own but is from the one who sent me.

耶稣回答他们说:"我的教训不是我的,而是派遣我来者的。

17 Whoever chooses to do his will 7 shall know whether my teaching is from God or whether I speak on my own.

谁若愿意承行他的旨意,就会认出这教训,是出于天主或是由我自己而讲的。

18 Whoever speaks on his own seeks his own glory, but whoever seeks the glory of the one who sent him is truthful, and there is no wrong in him.

由自己而讲的,是寻求自己的光荣;但谁若寻求派遣他来者的光荣,他便是诚实的,在他内没有不义。

19 Did not Moses give you the law? Yet none of you keeps the law. Why are you trying to kill me?"

梅瑟不是曾给你们颁布了法律吗?但你们中却没有一人遵行法律;你们为什么图谋杀害我?"

20 The crowd answered, "You are possessed! 8 Who is trying to kill you?"

群众回答说:"你附了魔;谁图谋杀害你?"

21 Jesus answered and said to them, "I performed one work 9 and all of you are amazed

耶稣回答说:"我作了一件事,你们就都奇怪。

22 because of it. Moses gave you circumcision--not that it came from Moses but rather from the patriarchs--and you circumcise a man on the sabbath.

梅瑟曾给你们颁定了割损礼──其实并不是由梅瑟,而是由祖先开始的,因此,你们也在安息日给人行割损礼。

23 If a man can receive circumcision on a sabbath so that the law of Moses may not be broken, are you angry with me because I made a whole person well on a sabbath?

若是在安息日为满全梅瑟的法律,人可受割损礼;那么,为了我在安息日,使一个人完全恢复健康,你们就对我发怒么?

24 Stop judging by appearances, but judge justly."

你们不要按照外表判断,但要按照公义判断。"

25 So some of the inhabitants of Jerusalem said, "Is he not the one they are trying to kill?

于是,有几个耶路撒冷人说:"这不是人们所要图谋杀害的人吗?

26 And look, he is speaking openly and they say nothing to him. Could the authorities 10 have realized that he is the Messiah?

看,他放胆地讲论,而没有人对他说什么,难道首长们也确认这人就是默西亚吗?

27 But we know where he is from. When the Messiah comes, no one will know where he is from."

可是我们知道这人是那里的;然而,当默西亚来时,却没有人知道他是那里的。"

28 So Jesus cried out in the temple area as he was teaching and said, "You know me and also know where I am from. Yet I did not come on my own, but the one who sent me, whom you do not know, is true.

于是耶稣在圣殿施教时,大声喊说:"你们认识我,也知道我是那里的;但我不是由我自己而来,而是那真实者派遣我来的,你们却不认识他;

29 I know him, because I am from him, and he sent me."

我认识他,因为我是出于他,是他派遣了我。"

30 So they tried to arrest him, but no one laid a hand upon him, because his hour had not yet come.

他们想捉住他,但没有人向他下手,因为他的时辰还没有到。

31 But many of the crowd began to believe in him, and said, "When the Messiah comes, will he perform more signs than this man has done?"

群众中有许多人信了他,且说:"默西亚来时,难道会行比这人更多的奇迹吗?"

32 11 The Pharisees heard the crowd murmuring about him to this effect, and the chief priests and the Pharisees sent guards to arrest him.

法利塞人听见群众对耶稣这样议论纷纷,司祭长和法利塞人便派遣差役去捉拿他。

33 So Jesus said, "I will be with you only a little while longer, and then I will go to the one who sent me.

于是耶稣说:"我和你们同在的时候不多了,我要回到派遣我来的那里去。

34 You will look for me but not find (me), and where I am you cannot come."

你们要找我却找不着;而我所在的地方,你们也不能去。"

35 So the Jews said to one another, "Where is he going that we will not find him? Surely he is not going to the dispersion 12 among the Greeks to teach the Greeks, is he?

犹太人便彼此说:"这人要往那里去,我们找不着他呢?难道他要往散居在希腊民中的犹太人那里去,教训希腊人么?

36 What is the meaning of his saying, ‘You will look for me and not find (me), and where I am you cannot come'?"

他所说:‘你们要找我,却找不着;我所在的地方,你们也不能去’的这话,是什么意思?"

37 13 On the last and greatest day of the feast, Jesus stood up and exclaimed, "Let anyone who thirsts come to me and drink.

在庆节末日最隆重的那一天,耶稣站着大声喊说:"谁若渴,到我这里来喝罢!

38 Whoever believes in me, as scripture says:‘Rivers of living water 14 will flow from within him.'"

凡信从我的,就如经上说:从他的心中要流出活水的江河。"

39 He said this in reference to the Spirit that those who came to believe in him were to receive. There was, of course, no Spirit yet, 15 because Jesus had not yet been glorified.

他说这话,是指那信仰他的人将要领受的圣神;圣神还没有赐下,因为耶稣还没有受到光荣。

40 16 Some in the crowd who heard these words said, "This is truly the Prophet."

群众中有些人听了这些话,便说:"这人真是那位先知。"

41 Others said, "This is the Messiah." But others said, "The Messiah will not come from Galilee, will he?

另有些人说:"这人是默西亚。"但也有人说:"难道默西亚能来自加里肋亚吗?

42 Does not scripture say that the Messiah will be of David's family and come from Bethlehem, the village where David lived?"

经上不是说:默西亚要出自达味的后裔,来自达味出生的村庄白冷吗?"

43 So a division occurred in the crowd because of him.

因此,为了耶稣的缘故,在群众中起了纷争。

44 Some of them even wanted to arrest him, but no one laid hands on him.

他们中有些人愿捉拿他,但谁也没有向他下手。

45 So the guards went to the chief priests and Pharisees, who asked them, "Why did you not bring him?"

差役回到司祭长和法利塞人那里;司祭长和法利塞人问他们说:"为什么你们没有把他带来?"

46 The guards answered, "Never before has anyone spoken like this one."

差役回答说:"从来没有一个人如此讲话,像这人讲话一样。"

47 So the Pharisees answered them, "Have you also been deceived?

法利塞人遂向他们说:"难道你们也受了煽惑吗?

48 Have any of the authorities or the Pharisees believed in him?

首长中或法利塞人中,难道有人信仰了他吗?

49 But this crowd, which does not know the law, is accursed."

但是,这些不明白法律的群众,是可诅咒的!"

50 Nicodemus, one of their members who had come to him earlier, said to them,

他们中有一个,即先前曾来到耶稣那里的尼苛德摩,遂向他们说:

51 "Does our law condemn a person before it first hears him and finds out what he is doing?"

"如果不先听取人的口供,和查明他所做的事,难道我们的法律就许定他的罪么?"

52 They answered and said to him, "You are not from Galilee also, are you? Look and see that no prophet arises from Galilee."

他们回答他说:"难道你也是出自加里肋亚么?你去查考,你就能知道:从加里肋亚不会出先知的。"

53 17 Then each went to his own house,

然后,他们就各自回家去了。

Footnotes(注解)

1 [John 7-8] These chapters contain events about the feast of Tabernacles (Sukkoth, Ingathering: Exodus 23:16; Tents, Booths: Deut 16:13-16), with its symbols of booths (originally built to shelter harvesters), rain (water from Siloam poured on the temple altar), and lights (illumination of the four torches in the Court of the Women). They continue the theme of the replacement of feasts (Passover, John 2:13; 6:4; Hanukkah, John 10:22; Pentecost, John 5:1), here accomplished by Jesus as the Living Water. These chapters comprise seven miscellaneous controversies and dialogues. There is a literary inclusion with Jesus in hiding in John 7:4, 10; 8:59. There are frequent references to attempts on his life: John 7:1, 13, 19, 25, 30, 32, 44; 8:37, 40, 59.

2 [3] Brothers: these relatives (cf John 2:12 and see the note on Mark 6:3) are never portrayed as disciples until after the resurrection (Acts 1:14). Matthew 13:55 and Mark 6:3 give the names of four of them. Jesus has already performed works/signs in Judea; cf John 2:23; 3:2; 4:45; 5:8.

3 [6] Time: the Greek word means "opportune time," here a synonym for Jesus' "hour" (see the note on John 2:4), his death and resurrection. In the wordplay, any time is suitable for Jesus' brothers, because they are not dependent on God's will.

4 [8] I am not going up: an early attested reading "not yet" seems a correction, since Jesus in the story does go up to the feast. "Go up," in a play on words, refers not only to going up to Jerusalem but also to exaltation at the cross, resurrection, and ascension; cf John 3:14; 6:62; 20:17.

5 [14-31] Jesus teaches in the temple; debate with the Jews.

6 [15] Without having studied: literally, "How does he know letters without having learned?" Children were taught to read and write by means of the scriptures. But here more than Jesus' literacy is being discussed; the people are wondering how he can teach like a rabbi. Rabbis were trained by other rabbis and traditionally quoted their teachers.

7 [17] To do his will: presumably a reference back to the "work" of John 6:29: belief in the one whom God has sent.

8 [20] You are possessed: literally, "You have a demon." The insane were thought to be possessed by a demoniacal spirit.

9 [21] One work: the cure of the paralytic (John 5:1-9) because of the reference to the sabbath (John 7:22; 5:9-10).

10 [26] The authorities: the members of the Sanhedrin (same term as John 3:1).

11 [32-36] Jesus announces his approaching departure (cf also John 8:21; 12:36; 13:33) and complete control over his destiny.

12 [35] Dispersion: or "diaspora": Jews living outside Palestine. Greeks: probably refers to the Gentiles in the Mediterranean area; cf John 12:20.

13 [37,39] Promise of living water through the Spirit.

14 [38] Living water: not an exact quotation from any Old Testament passage; in the gospel context the gift of the Spirit is meant; cf John 3:5. From within him: either Jesus or the believer; if Jesus, it continues the Jesus-Moses motif (water from the rock, Exodus 17:6; Numbers 20:11) as well as Jesus as the new temple (cf Ezekiel 47:1). Grammatically, it goes better with the believer.

15 [39] No Spirit yet: Codex Vaticanus and early Latin, Syriac, and Coptic versions add "given." In this gospel, the sending of the Spirit cannot take place until Jesus' glorification through his death, resurrection, and ascension; cf John 20:22.

16 [40-53] Discussion of the Davidic lineage of the Messiah.

17 [7:53-8:11] The story of the woman caught in adultery is a later insertion here, missing from all early Greek manuscripts. A Western text-type insertion, attested mainly in Old Latin translations, it is found in different places in different manuscripts: here, or after John 7:36 or at the end of this gospel, or after Luke 21:38, or at the end of that gospel. There are many non-Johannine features in the language, and there are also many doubtful readings within the passage. The style and motifs are similar to those of Luke, and it fits better with the general situation at the end of Luke 21:but it was probably inserted here because of the allusion to Jeremiah 17:13 (cf the note on John John 8:6) and the statement, "I do not judge anyone," in John 8:15. The Catholic Church accepts this passage as canonical scripture.


若望福音 John Chapter 8
John
Chapter 8

1 while Jesus went to the Mount of Olives. 1

耶稣上了橄榄山。

2 But early in the morning he arrived again in the temple area, and all the people started coming to him, and he sat down and taught them.

清晨他又来到圣殿,众百姓都到他跟前来,他便坐下教训他们。

3 Then the scribes and the Pharisees brought a woman who had been caught in adultery and made her stand in the middle.

那时,经师和法利塞人带来了一个犯奸淫时被捉住的妇人,叫她站在中间,

4 They said to him, "Teacher, this woman was caught in the very act of committing adultery.

便向耶稣说:"师傅!这妇人是正在犯奸淫时被捉住的,

5 Now in the law, Moses commanded us to stone such women. 2 So what do you say?"

在法律上,梅瑟命令我们该用石头砸死这样的妇人;可是,你说什么呢?"

6 They said this to test him, so that they could have some charge to bring against him. Jesus bent down and began to write on the ground with his finger. 3

他们说这话,是要试探耶稣,好能控告他;耶稣却弯下身去,用指头在地上画字。

7 4 But when they continued asking him, he straightened up and said to them, "Let the one among you who is without sin be the first to throw a stone at her."

因为他们不断地追问,他便直起身来,向他们说:"你们中间谁没有罪,先向她投石罢!"

8 Again he bent down and wrote on the ground.

他又弯下身去,在地上写字。

9 And in response, they went away one by one, beginning with the elders. So he was left alone with the woman before him.

他们一听这话,就从年老的开始到年幼的,一个一个地都溜走了,只留下耶稣一人和站在那里的妇人。

10 Then Jesus straightened up and said to her, "Woman, where are they? Has no one condemned you?"

耶稣遂直起身来向她说:"妇人!他们在那里呢?没有人定你的罪吗?"

11 She replied, "No one, sir." Then Jesus said, "Neither do I condemn you. Go, (and) from now on do not sin any more."

她说:"主!没有人。"耶稣向她说:"我也不定你的罪;去罢!从今以后,不要再犯罪了!"

12 5 Jesus spoke to them again, saying, "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life."

耶稣又向众人讲说:"我是世界的光;跟随我的,决不在黑暗中行走,必有生命的光。"

13 So the Pharisees said to him, "You testify on your own behalf, so your testimony cannot be verified."

法利塞人于是对他说:"你为你自己作证,你的证据,是不可凭信的。"

14 Jesus answered and said to them, "Even if I do testify on my own behalf, my testimony can be verified, 6 because I know where I came from and where I am going. But you do not know where I come from or where I am going.

耶稣回答说:"我即便为我自己作证,我的证据,是可凭信的,因为我知道:我从那里来,往那里去;你们却不知道:我从那里来,或往那里去。

15 You judge by appearances, 7 but I do not judge anyone.

你们只凭肉眼判断,我却不判断任何人;

16 And even if I should judge, my judgment is valid, because I am not alone, but it is I and the Father who sent me.

即使我判断,我的判断仍是真实的,因为我不是独自一个,而是有我,还有派遣我来的父。

17 Even in your law 8 it is written that the testimony of two men can be verified.

在你们的法律上也记载着:两个人的作证是可凭信的。

18 I testify on my behalf and so does the Father who sent me."

今有我为我自己作证,也有派遣我的父,为我作证。"

19 So they said to him, "Where is your father?" Jesus answered, "You know neither me nor my Father. If you knew me, you would know my Father also."

他们便问他说:"你的父在那里?"耶稣答复说:"你们不认识我,也不认识我的父;若是你们认识了我,也就认识我的父了。"

20 He spoke these words while teaching in the treasury in the temple area. But no one arrested him, because his hour had not yet come.

这些话是耶稣于圣殿施教时,在银库院里所讲的。谁也没有捉拿,因为他的时辰还没有到。

21 9 10 He said to them again, "I am going away and you will look for me, but you will die in your sin. Where I am going you cannot come."

那时,耶稣又向他们说:"我去了,你们要寻找我,你们必要死在你们的罪恶中;我所去的地方,你们不能去。"

22 11 So the Jews said, "He is not going to kill himself, is he, because he said, ‘Where I am going you cannot come'?"

犹太人便说:"他说:我所去的地方,你们不能去;莫非他要自杀吗?"

23 He said to them, "You belong to what is below, I belong to what is above. You belong to this world, but I do not belong to this world.

耶稣向他们说:"你们是出于下,我却是出于上;你们是出于这个世界,我却不是出于这个世界。

24 That is why I told you that you will die in your sins. For if you do not believe that I AM, 12 you will die in your sins."

因此,我对你们说过:你们要死在你们的罪恶中。的确,你们若不相信我就是那一位,你们必要死在你们的罪恶中。"

25 13 So they said to him, "Who are you?" Jesus said to them, "What I told you from the beginning.

于是,他们问耶稣说:"你到底是谁?"耶稣回答他们说:"难道从起初我没有对你们讲论过吗?

26 I have much to say about you in condemnation. But the one who sent me is true, and what I heard from him I tell the world."

对你们我有许多事要说,要谴责;但是派遣我来者是真实的;我由他听来的,我就讲给世界听。"

27 They did not realize that he was speaking to them of the Father.

他们不明白他是在给他们讲论父。

28 So Jesus said (to them), "When you lift up the Son of Man, then you will realize that I AM, and that I do nothing on my own, but I say only what the Father taught me.

耶稣遂说:"当你们高举了人子以后,你们便知道我就是那一位。我由我自己不作什么;我所讲论的,都是依照父所教训我的。

29 The one who sent me is with me. He has not left me alone, because I always do what is pleasing to him."

派遣我来者与我在一起,他没有留下我独自一个,因为我常作他所喜悦的事。"

30 Because he spoke this way, many came to believe in him.

当耶稣讲这些话时,许多人便信了他。

31 14 15 Jesus then said to those Jews who believed in him, "If you remain in my word, you will truly be my disciples,

于是,耶稣对那些信他的犹太人说:"你们如果固守我的话,就确是我的门徒,

32 and you will know the truth, and the truth will set you free."

也会认识真理,而真理必会使你们获得自由。"

33 They answered him, "We are descendants of Abraham and have never been enslaved to anyone. 16 How can you say, ‘You will become free'?"

他们回答说:"我们是亚巴郎的后裔,从未给任何人做过奴隶;怎么你说:你们要成为自由的呢?"

34 Jesus answered them, "Amen, amen, I say to you, everyone who commits sin is a slave of sin.

耶稣答复说:"我实实在在告诉你们:凡是犯罪的,就是罪恶的奴隶。

35 A slave does not remain in a household forever, but a son 17 always remains.

奴隶不能永远住在家里,儿子却永远居住。

36 So if a son frees you, then you will truly be free.

那么,如果天主子使你们自由了,你们的确是自由的。

37 I know that you are descendants of Abraham. But you are trying to kill me, because my word has no room among you.

我知道你们是亚巴郎后裔,你们却图谋杀害我,因为你们容纳不下我的话。

38 18 I tell you what I have seen in the Father's presence; then do what you have heard from the Father."

我说的,是我在父那里所看见的;而你们行的,却是从你们的父亲那里所学习的。"

39 19 They answered and said to him, "Our father is Abraham." Jesus said to them, "If you were Abraham's children, you would be doing the works of Abraham.

他们回答说:"我们的父亲是亚巴郎。"耶稣对他们说:"假如你们是亚巴郎的子女,你们就该作亚巴郎所作的事。

40 But now you are trying to kill me, a man who has told you the truth that I heard from God; Abraham did not do this.

如今,你们竟然图谋杀害我──这个给你们说出从天主那里所听到的真理的人──亚巴郎却没有做过这样的事。

41 You are doing the works of your father!" (So) they said to him, "We are not illegitimate. We have one Father, God."

你们正做你们父亲的事业。"他们向他说:"我们不是由淫乱生的,我们只有一个父亲:就是天主。"

42 Jesus said to them, "If God were your Father, you would love me, for I came from God and am here; I did not come on my own, but he sent me.

耶稣回答说:"假如天主是你们的父亲,你们必爱我,因为我是由天主出发而来的,并不是由我自己来的,而是那一位派遣了我。

43 Why do you not understand what I am saying? Because you cannot bear to hear my word.

为什么你们不明白我的讲论呢?无非是你们不肯听我的话。

44 You belong to your father the devil and you willingly carry out your father's desires. He was a murderer from the beginning and does not stand in truth, because there is no truth in him. When he tells a lie, he speaks in character, because he is a liar and the father of lies.

你们是出于你们的父亲魔鬼,并愿意追随你们父亲的欲望。从起初,他就是杀人的凶手,不站在真理上,因为在他内没有真理;他几时撒谎,正出于他的本性,因为他是撒谎者,而且又是撒谎者的父亲。

45 But because I speak the truth, you do not believe me.

至于我,因为我说真理,你们却不信我。

46 Can any of you charge me with sin? If I am telling the truth, why do you not believe me?

你们中谁能指证我有罪?若是我说真理,为什么你们却不信我呢?

47 Whoever belongs to God hears the words of God; for this reason you do not listen, because you do not belong to God."

出于天主的,必听天主的话;你们所以不听,因为你们不是出于天主。"

48 The Jews answered and said to him, "Are we not right in saying that you are a Samaritan 20 and are possessed?"

犹太人遂向他说:"我们说你是个撒玛黎雅人,并附有魔鬼,岂不正对吗?"

49 Jesus answered, "I am not possessed; I honor my Father, but you dishonor me.

耶稣答复说:"我没有附魔,我只是尊敬我的父,你们却侮辱我。

50 I do not seek my own glory; there is one who seeks it and he is the one who judges.

然而,我不寻求我的光荣,有为我寻求而行判断的一位。

51 Amen, amen, I say to you, whoever keeps my word will never see death."

我实实在在告诉你们:"谁如果遵行我的话,永远见不到死亡。"

52 (So) the Jews said to him, "Now we are sure that you are possessed. Abraham died, as did the prophets, yet you say, ‘Whoever keeps my word will never taste death.'

犹太向他说:"现在我们知道:你附有魔鬼;亚巴郎和先知都死了;你却说:谁如果遵行我的话,永远尝不到死味。

53 Are you greater than our father Abraham, 21 who died? Or the prophets, who died? Who do you make yourself out to be?"

难道你比我们的父亲亚巴郎还大吗?他死了,先知们也死了。你把你自己当作什么人呢?"

54 Jesus answered, "If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, ‘He is our God.'

耶稣答复说:"我如果光荣我自己,我的光荣算不了什么;那光荣我的,是我的父,就是你们所称的"我们的天主"。

55 You do not know him, but I know him. And if I should say that I do not know him, I would be like you a liar. But I do know him and I keep his word.

你们不认识他,我却认识他;我若说我不认识他,我便像你们一样是个撒谎者;但是,我认识他,也遵守他的话。

56 Abraham your father rejoiced to see my day; he saw it 22 and was glad.

你们的父亲亚巴郎曾欢欣喜乐地企望看到我的日子,他看见了,极其高兴。"

57 So the Jews said to him, "You are not yet fifty years old and you have seen Abraham?" 23

犹太人就对他说:"你还没有五十岁,就见过亚巴郎吗?"

58 24 Jesus said to them, "Amen, amen, I say to you, before Abraham came to be, I AM."

耶稣回答说:"我实实在在告诉你们:在亚巴郎出现以前,我就有。"

59 So they picked up stones to throw at him; but Jesus hid and went out of the temple area.

他们就拿起石头来要向他投去;耶稣却隐没了,从圣殿里出去了。


Footnotes(注解)

1 [1] Mount of Olives: not mentioned elsewhere in the gospel tradition outside of passion week.

2 [5] Lev 20:10 and Deut 22:22 mention only death, but Deut 22:23-24 prescribes stoning for a betrothed virgin.

3 [6] Cf Jeremiah 17:13 (RSV): "Those who turn away from thee shall be written in the earth, for they have forsaken the , the fountain of living water"; cf John 7:38.

4 [7] The first stones were to be thrown by the witnesses (Deut 17:7).

5 [12-20] Jesus the light of the world. Jesus replaces the four torches of the illumination of the temple as the light of joy.

6 [14] My testimony can be verified: this seems to contradict John 5:31 but the emphasis here is on Jesus' origin from the Father and his divine destiny. Where I am going: indicates Jesus' passion and glorification.

7 [15] By appearances: literally, "according to the flesh." I do not judge anyone: superficial contradiction of John 5:22, 27, 30; here the emphasis is that the judgment is not by material standards.

8 [17] Your law: a reflection of later controversy between church and synagogue.

9 [21-30] He whose ambassador I am is with me. Jesus' origin is from God; he can reveal God. 10 [21] You will die in your sin: i.e., of disbelief; cf John 8:24. Where I am going you cannot come: except through faith in Jesus' passion-resurrection.

11 [22] The Jews suspect that he is referring to his death. Johannine irony is apparent here; Jesus' death will not be self-inflicted but destined by God.

12 [24,28] I AM: an expression that late Jewish tradition understood as Yahweh's own self-designation (Isaiah 43:10); see the note on John 4:26. Jesus is here placed on a par with Yahweh.

13 [25] What I told you from the beginning: this verse seems textually corrupt, with several other possible translations: "(I am) what I say to you"; "Why do I speak to you at all?" The earliest attested reading (Bodmer Papyrus P66) has (in a second hand), "I told you at the beginning what I am also telling you (now)." The answer here (cf Proverb 8:22) seems to hinge on a misunderstanding of John 8:24 "that I AM" as "what I am."

14 [31-59] Jesus' origin ("before Abraham") and destiny are developed; the truth will free them from sin (John 8:34) and death (John 8:51).

15 [31] Those Jews who believed in him: a rough editorial suture, since in John 8:37 they are described as trying to kill Jesus.

16 [33] Have never been enslaved to anyone: since, historically, the Jews were enslaved almost continuously, this verse is probably Johannine irony, about slavery to sin.

17 [35] A slave . . . a son: an allusion to Ishmael and Isaac (Genesis 16; 21), or to the release of a slave after six years (Exodus 21:2; Deut 15:12).

18 [38] The Father: i.e., God. It is also possible, however, to understand the second part of the verse as a sarcastic reference to descent of the Jews from the devil (John 8:44), "You do what you have heard from [your] father."

19 [39] The works of Abraham: Abraham believed; cf Romans 4:11-17; James 2:21-23.

20 [48] Samaritan: therefore interested in magical powers; cf Acts 7:14-24.

21 [53] Are you greater than our father Abraham?: cf John 4:12.

22 [56] He saw it: this seems a reference to the birth of Isaac (Genesis 17:7; 21:6), the beginning of the fulfillment of promises about Abraham's seed.

23 [57] The evidence of the third-century Bodmer Papyrus P75 and the first hand of Codex Sinaiticus indicates that the text originally read: "How can Abraham have seen you?"

24 [58] Came to be, I AM: the Greek word used for "came to be" is the one used of all creation in the prologue, while the word used for "am" is the one reserved for the Logos.

若望福音 John Chapter 9
John
Chapter 9

1 1 As he passed by he saw a man blind from birth.

耶稣前行时,看见了一个生来瞎眼的人。

2 2 His disciples asked him,"Rabbi, who sinned, this man or his parents, that he was born blind?"

他的门徒就问他说:“辣彼,谁犯了罪?是他,还是他的父母,竟使他生来瞎眼呢?”

3 Jesus answered,"Neither he nor his parents sinned; it is so that the works of God might be made visible through him.

耶稣答复说:“也不是他犯了罪,也不是他的父母,而是为叫天主的工作在他身上显扬出来。

4 We have to do the works of the one who sent me while it is day. Night is coming when no one can work.

趁着白天,我们应做派遣我来者的工作;黑夜来到,就没有人能工作了。

5 While I am in the world, I am the light of the world."

当我在世界上的时候,我是世界的光。”

6 When he had said this, he spat on the ground and made clay with the saliva, and smeared the clay on his eyes,

耶稣说了这话以后,便吐唾沫在地上,用唾沫和了些泥,把泥抹在瞎子的眼上,

7 and said to him,"Go wash 3 in the Pool of Siloam" (which means Sent). So he went and washed, and came back able to see.

对他说:“去,到史罗亚水池里洗洗罢!”──史罗亚解说“被派遣的”──瞎子去了,洗了,回来就看见了。

8 His neighbors and those who had seen him earlier as a beggar said,"Isn't this the one who used to sit and beg?"

于是,邻居和那些素来曾见他讨饭的人,就说:“这不是那曾坐着讨饭的人么?”

9 Some said,"It is," but others said,"No, he just looks like him." He said,"I am."

有的说:“就是这人。”有的说:“不,是另一个很相似他的人。”那人却说:“就是我。”

10 So they said to him,"(So) how were your eyes opened?"

他们问他说:“你的眼睛究竟是怎样开的呢?”

11 He replied,"The man called Jesus made clay and anointed my eyes and told me,‘Go to Siloam and wash.' So I went there and washed and was able to see."

他答复说:“名叫耶稣的那个人,和了些泥,抹在我的眼上,给我说:你往史罗亚去洗洗罢;我去了,洗了,就看见了。”

12 And they said to him,"Where is he?" He said,"I don't know."

他们又问他说:“那个人在那里?”他说:“我不知道。”

13 They brought the one who was once blind to the Pharisees.

他们便将先前瞎眼的人,领到法利塞人那里。

14 Now Jesus had made clay 4 and opened his eyes on a sabbath.

耶稣和泥开他眼睛的那天,正是安息日。

15 So then the Pharisees also asked him how he was able to see. He said to them,"He put clay on my eyes, and I washed, and now I can see."

于是法利塞人又诘问他怎样看见了。那人就向他们说:“他把泥放在我的眼上,我洗了,就看见了。”

16 So some of the Pharisees said,"This man is not from God, because he does not keep the sabbath." (But) others said,"How can a sinful man do such signs?" And there was a division among them.

法利塞人中有的说:“这人不是从天主来的,因为他不遵守安息日。”有的却说:“一个罪人怎能行这样的奇迹?”他们中间便发生了纷争。

17 So they said to the blind man again,"What do you have to say about him, since he opened your eyes?" He said,"He is a prophet."

于是,他们又问瞎子说:“对于那开了你眼睛的人,你说什么呢?”瞎子说:“他是一位先知。”

18 Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight.

可是犹太人不肯相信他先是瞎子而后看见了,等到叫了复明者的父母来,

19 They asked them,"Is this your son, who you say was born blind? How does he now see?"

问他们说:“这是你们的儿子么?你们说他生来就瞎么?怎么他现在竟看见了呢?”

20 His parents answered and said,"We know that this is our son and that he was born blind.

他的父母答复说:“我们知道这是我们的儿子,也生来就瞎。

21 We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for him self."

如今他究竟怎么看见了,我们却不知道;或者谁开了他的眼睛,我们也不知道。你们问他罢!他已经成年,会说自己的事了。”

22 5 His parents said this because they were afraid of the Jews, for the Jews had already agreed that if anyone acknowledged him as the Messiah, he would be expelled from the synagogue.

他的父母因为害怕犹太人,才这样说,因为犹太人早已议定:谁若承诺耶稣是默西亚,就必被逐出会堂。

23 For this reason his parents said,"He is of age; question him."

为此,他的父母说:他己经成年,你们问他罢!

24 So a second time they called the man who had been blind and said to him,"Give God the praise! 6 We know that this man is a sinner."

于是法利塞人再把那先前瞎眼的人叫过来,向他说:“归光荣于天主罢!我们知道这人是个罪人。”

25 He replied,"If he is a sinner, I do not know. One thing I do know is that I was blind and now I see."

那人回答说:“他是不是罪人,我不知道;有一件事我知道:我曾是个瞎子,现在我却看见了。”

26 So they said to him,"What did he do to you? How did he open your eyes?"

他们又问他说:“他给你作了什么?怎样开了你的眼睛?”

27 He answered them,"I told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?"

他回答说:“我已经告诉了你们,你们不听;为什么又愿意听呢?莫非你们也愿意做他的门徒么?”

28 They ridiculed him and said,"You are that man's disciple; we are disciples of Moses!

他们辱骂他说:“你去做他的门徒好了!我们是梅瑟的门徒。

29 We know that God spoke to Moses, but we do not know where this one is from."

我们知道:天主曾给梅瑟说过话;至于这人,我们不知道他是从那里来的。”

30 The man answered and said to them,"This is what is so amazing, that you do not know where he is from, yet he opened my eyes.

那人回答说:“这真奇怪!你们不知道他是从那里来的,他却开了我的眼睛。

31 We know that God does not listen to sinners, but if one is devout and does his will, he listens to him.

我们都晓得天主不俯听罪人,只俯听那恭敬天主,并承行他旨意的人。

32 7 It is unheard of that anyone ever opened the eyes of a person born blind.

自古以来从未听说:有人开了生来就是瞎子的眼睛。

33 If this man were not from God, he would not be able to do anything."

这人若不是由天主来的,他什么也不能做。”

34 They answered and said to him,"You were born totally in sin, and are you trying to teach us?" Then they threw him out.

他们却向他说:“你整个生于罪恶中,竟来教训我们?”便把他赶了出去了。

35 When Jesus heard that they had thrown him out, he found him and said,"Do you believe in the Son of Man?"

耶稣听说他们把他赶出去了,后来遇见了他,就给他说:“你信人子么?”

36 He answered and said,"Who is he, sir, that I may believe in him?"

那人便回答说:“主,是谁,好使我去信他呢?”

37 Jesus said to him,"You have seen him and the one speaking with you is he."

耶稣对他说:“你已看见他了,和你讲话的就是!”

38 He said,"I do believe, Lord," and he worshiped him.

他遂说道:“主,我信。”遂俯伏朝拜了耶稣。

39 8 Then Jesus said,"I came into this world for judgment, so that those who do not see might see, and those who do see might become blind."

耶稣遂说:“我是为了判别,才到这世界上来,叫那些看不见的,看得见;叫那些看得见的,反而成为瞎子。”

40 Some of the Pharisees who were with him heard this and said to him,"Surely we are not also blind, are we?"

有些和他在一起的法利塞人,一听了这话就说:“难道我们也是瞎子么?”

41 Jesus said to them,"If you were blind, you would have no sin; but now you are saying, ‘We see,' so your sin remains.

耶稣回答说:“你们如果是瞎子,就没有罪了;但你们如今说:我们看得见,你们的罪恶便存留下来了。”

Footnotes(注解)

1 [9:1-10:21] Sabbath healing of the man born blind. This sixth sign is introduced to illustrate the saying,"I am the light of the world" (John 8:12; 9:5). The narrative of conflict about Jesus contrasts Jesus (light) with the Jews (blindness, John 9:39-41). The theme of water is reintroduced in the reference to the pool of Siloam. Ironically, Jesus is being judged by the Jews, yet the Jews are judged by the Light of the world; cf John 3:19-21.

2 [2] See the note on John 5:14, and Exodus 20:5, that parents' sins were visited upon their children. Jesus denies such a cause and emphasizes the purpose: the infirmity was providential.

3 [7] Go wash: perhaps a test of faith; cf 2 Kings 5:10-14. The water tunnel Siloam (= Sent) is used as a symbol of Jesus, sent by his Father.

4 [14] In using spittle, kneading clay, and healing, Jesus had broken the sabbath rules laid down by Jewish tradition.

5 [22] This comment of the evangelist (in terms used again in John 12:42; John 16:2) envisages a situation after Jesus' ministry. Rejection/excommunication from the synagogue of Jews who confessed Jesus as Messiah seems to have begun ca. A.D. 85, when the curse against the minim or heretics was introduced into the"Eighteen Benedictions."

6 [24] Give God the praise!: an Old Testament formula of adjuration to tell the truth; cf Joshua 7:19; 1 Sam 6:5 LXX. Cf John 5:41.

7 [32] A person born blind: the only Old Testament cure from blindness is found in Tobit (cf Tobit 7:7; 11:7-13; 14:1-2), but Tobit was not born blind.

8 [39-41] These verses spell out the symbolic meaning of the cure; the Pharisees are not the innocent blind, willing to accept the testimony of others.


若望福音 John Chapter 10
John
Chapter 10

1 1 2 "Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber.

我实实在在告诉你们:凡不由门进入羊栈,而由别处爬进去的,便是贼,是强盗。

2 But whoever enters through the gate is the shepherd of the sheep.

由门进去的,才是羊的牧人。

3 The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out.

看门的给他开门,羊听他的声音;他按着名字呼唤自己的羊,并引领出来。

4 3 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice.

当他把羊放出来以后,就走在羊前面,羊也跟随他,因为认得他的声音。

5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers."

羊决不跟随陌生人,反而逃避他,因为羊不认得陌生人的声音。"

6 Although Jesus used this figure of speech, 4 they did not realize what he was trying to tell them.

耶稣给他们讲了这个比喻,他们却不明白给他们所讲的是什么。

7 5 So Jesus said again, "Amen, amen, I say to you, I am the gate for the sheep.

于是耶稣又对他们说:"我实实在在告诉你们:我是羊的门;

8 6 All who came [before me] are thieves and robbers, but the sheep did not listen to them.

凡在我以先来的,都是贼和强盗,羊没有听从他们。

9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.

我就是门,谁若经过我进来,必得安全;可以进,可以出,可以找着草场。

10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.

贼来,无非是为偷窃、杀害、毁灭;我来,却是为叫他们获得生命,且获得更丰富的生命。

11 I am the good shepherd. A good shepherd lays down his life for the sheep.

我是善牧:善牧为羊舍掉自己的性命。

12 A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them.

佣工,因不是牧人,羊也不是他自己的,一看见狼来,便弃羊逃跑──狼就抓住羊,把羊赶散了,

13 This is because he works for pay and has no concern for the sheep.

因为他是佣工,对羊漠不关心。

14 I am the good shepherd, and I know mine and mine know me,

我是善牧,我认识我的羊,我的羊也认识我,

15 just as the Father knows me and I know the Father; and I will lay down my life for the sheep.

正如父认识我,我也认识父一样;我并且为羊舍掉我的性命。

16 I have other sheep 7 that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd.

我还有别的羊,还不属于这一栈,我也该把他们引来,他们要听我的声音,这样,将只有一个羊群,一个牧人。

17 This is why the Father loves me, because I lay down my life in order to take it up again.

父爱我,因为我舍掉我的性命,为再取回它来:

18 No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. 8 This command I have received from my Father."

谁也不能夺去我的性命,而是我甘心情愿舍掉它;我有权舍掉它,我也有权再取回它来:这是我由我父所接受的命令。"

19 Again there was a division among the Jews because of these words.

因了这些话,犹太人中间又发生了纷争;

20 Many of them said, "He is possessed and out of his mind; why listen to him?"

他们中有许人说:"他附魔发疯,为什么还听他呢?"

21 Others said, "These are not the words of one possessed; surely a demon cannot open the eyes of the blind, can he?"

另有些人说:"这话不是附魔的人所能说的;难道魔鬼能开瞎子的眼睛么?"

22 The feast of the Dedication 9 was then taking place in Jerusalem. It was winter.

那时,在耶路撒冷举行重建节,正是冬天。

23 10 And Jesus walked about in the temple area on the Portico of Solomon.

耶稣徘徊于圣殿内撒罗满游廊下。

24 So the Jews gathered around him and said to him, "How long are you going to keep us in suspense? 11 If you are the Messiah, tell us plainly."

犹太人围起他来,向他说:"你使我们的心神悬疑不安,要到几时呢?你如果是默西亚,就坦白告诉我们罢!"

25 Jesus answered them, "I told you 12 and you do not believe. The works I do in my Father's name testify to me.

耶稣答复说:"我已告诉了你们,你们却不相信;我以我父的名所作的工作,为我作证,

26 But you do not believe, because you are not among my sheep.

但你们还是不信,因为你们不是属于我的羊。

27 My sheep hear my voice; I know them, and they follow me.

我的羊听我的声音,我也认识他们,他们也跟随我;

28 I give them eternal life, and they shall never perish. No one can take them out of my hand.

我赐与他们永生,他们永远不会丧亡;谁也不能从我手中把他们夺去。

29 My Father, who has given them to me, is greater than all, 13 and no one can take them out of the Father's hand.

我那赐给我羊群的父,超越一切,为此,谁也不能从我父手里将他们夺去。

30 14 The Father and I are one."

我与父原是一体。"

31 The Jews again picked up rocks to stone him.

犹太人又拿起石头来,要砸死他。

32 Jesus answered them, "I have shown you many good works from my Father. For which of these are you trying to stone me?"

耶稣向他们说:"我赖我父给你们显示了许多善事,为了那一件,你们要砸死我呢?"

33 The Jews answered him, "We are not stoning you for a good work but for blasphemy. You, a man, are making yourself God."

犹太人回答说:"为了善事,我们不会砸死你;而是为了亵渎的话,因为你是人,却把你自己当作是天主。"

34 15 Jesus answered them, "Is it not written in your law,‘I said, "You are gods"'?

耶稣却向他们说:"在你们的法律上不是记载着:‘我说过:你们是神’么?

35 If it calls them gods to whom the word of God came, and scripture cannot be set aside,

如果,那些承受天主话的,天主尚且称他们为神──而经书是不能废弃的──

36 can you say that the one whom the Father has consecrated 16 and sent into the world blasphemes because I said,‘I am the Son of God'?

那么,父所祝圣并派遣到世界上来的,因为说过:我是天主子,你们就说:你说亵渎的话么?

37 If I do not perform my Father's works, do not believe me;

假使我不做我父的工作,你们就不必信我;

38 but if I perform them, even if you do not believe me, believe the works, so that you may realize (and understand) that the Father is in me and I am in the Father."

但若是我做了,你们纵然不肯信我,至少要信这些工作,如此你们必定认出父在我内,我在父内。"

39 (Then) they tried again to arrest him; but he escaped from their power.

他们又企图捉拿他,他却从他们手中走脱了。

40 He went back across the Jordan to the place where John first baptized, and there he remained.

耶稣又到约旦河对岸,若翰先前施洗的地方去了,并住在那里。

41 Many came to him and said, "John performed no sign, 17 but everything John said about this man was true."

有许多人来到他那里说:"若翰固然没有行过神迹,但若翰关于这人所说的一切,都是真的。"

42 And many there began to believe in him.

许多人就在那里信了耶稣。

Footnotes(注解)

1 [1-21] The good shepherd discourse continues the theme of attack on the Pharisees that ends John 9. The figure is allegorical: the hired hands are the Pharisees who excommunicated the cured blind man. It serves as a commentary on John 9. For the shepherd motif, used of Yahweh in the Old Testament, cf Exodus 34; Genesis 48:15; 49:24; Micah 7:14; Psalm 23:1-4; 80:1.

2 [1] Sheepfold: a low stone wall open to the sky.

3 [4] Recognize his voice: the Pharisees do not recognize Jesus, but the people of God, symbolized by the blind man, do.

4 [6] Figure of speech: John uses a different word for illustrative speech than the "parable" of the synoptics, but the idea is similar.

5 [7-10] In John 10:7-8, the figure is of a gate for the shepherd to come to the sheep; in John 10:9-10, the figure is of a gate for the sheep to come in and go out.

6 [8] [Before me]: these words are omitted in many good early manuscripts and versions.

7 [16] Other sheep: the Gentiles, possibly a reference to "God's dispersed children" of John 11:52 destined to be gathered into one, or "apostolic Christians" at odds with the community of the beloved disciple.

8 [18] Power to take it up again: contrast the role of the Father as the efficient cause of the resurrection in Acts 2:24; 4:10; etc.; Romans 1:4; 4:24. Yet even here is added: This command I have received from my Father.

9 [22] Feast of the Dedication: an eight-day festival of lights (Hebrew, Hanukkah) held in December, three months after the feast of Tabernacles (John 7:2), to celebrate the Maccabees' rededication of the altar and reconsecration of the temple in 164 B.C., after their desecration by Antiochus IV Epiphanes (Daniel 8:13; 9:27; cf 1 Macc 4:36-59; 2 Macc 1:18-2:19; 10:1-8).

10 [23] Portico of Solomon: on the east side of the temple area, offering protection against the cold winds from the desert.

11 [24] Keep us in suspense: literally, "How long will you take away our life?" Cf John 11:48-50. If you are the Messiah, tell us plainly: cf Luke 22:67. This is the climax of Jesus' encounters with the Jewish authorities. There has never yet been an open confession before them.

12 [25] I told you: probably at John 8:25 which was an evasive answer.

13 [29] The textual evidence for the first clause is very divided; it may also be translated: "As for the Father, what he has given me is greater than all," or "My Father is greater than all, in what he has given me."

14 [30] This is justification for John 10:29; it asserts unity of power and reveals that the words and deeds of Jesus are the words and deeds of God.

15 [34] This is a reference to the judges of Israel who,since they exercised the divine prerogative to judge (Deut 1:17), were called "gods"; cf Exodus 21:6, besides Psalm 82:6 from which the quotation comes.

16 [36] Consecrated: this may be a reference to the rededicated altar at the Hanukkah feast; see the note on John 10:22.

17 [41] Performed no sign: this is to stress the inferior role of John the Baptist. The Transjordan topography recalls the great witness of John the Baptist to Jesus, as opposed to the hostility of the authorities in Jerusalem.


若望福音 John Chapter 11
John
Chapter 11

1 1 Now a man was ill, Lazarus from Bethany, the village of Mary and her sister Martha.

有一个病人,名叫拉匝禄,住在伯达尼,即玛利亚和她姐姐玛尔大所住的村庄。

2 Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair; it was her brother Lazarus who was ill.

玛利亚就是那曾用香液傅抹过主,并用自己的头发擦干过他脚的妇人,患病的拉匝禄是他的兄弟。

3 So the sisters sent word to him, saying,"Master, the one you love is ill."

他们姊妹二人便派人到耶稣那里说:“主啊!你所爱的病了!”

4 When Jesus heard this he said,"This illness is not to end in death, 2 but is for the glory of God, that the Son of God may be glorified through it."

耶稣听了,便说:“这病不致于死,只是为彰显天主的光荣,并为叫天主子因此受到光荣。”

5 Now Jesus loved Martha and her sister and Lazarus.

耶稣素爱玛尔大及她的妹妹和拉匝禄。

6 So when he heard that he was ill, he remained for two days in the place where he was.

当他听说拉匝禄病了,仍在原地逗留了两天。

7 Then after this he said to his disciples,"Let us go back to Judea."

此后,才对门徒说:“我们再往犹太去罢!”

8 The disciples said to him,"Rabbi, the Jews were just trying to stone you, and you want to go back there?"

门徒向他说:“辣彼,近来犹太人图谋砸死你,你又要往那里去么?”

9 Jesus answered,"Are there not twelve hours in a day? If one walks during the day, he does not stumble, because he sees the light of this world.

耶稣回答说:“白日不是有十二个时辰么?人若在白日行路,不会碰跌,因为看得见这世界的光;

10 But if one walks at night, he stumbles, because the light is not in him." 3

人若在黑夜行路,就要碰跌,因为他没有光。”

11 He said this, and then told them,"Our friend Lazarus is asleep, but I am going to awaken him."

耶稣说了这些话,又给他们说:“我们的朋友拉匝禄睡着了,我要去叫醒他。”

12 So the disciples said to him,"Master, if he is asleep, he will be saved."

门徒便对他说:“主,若是他睡着了,必定好了。”

13 But Jesus was talking about his death, while they thought that he meant ordinary sleep.

耶稣原是指他的死说的,他们却以为他是指安眠睡觉说的。

14 So then Jesus said to them clearly,"Lazarus has died.

然后,耶稣就明明地向他们说:“拉匝禄死了。

15 And I am glad for you that I was not there, that you may believe. Let us go to him."

为了你们,我喜欢我不在那里,好叫你们相信;我们到他那里去罢!”

16 So Thomas, called Didymus, 4 said to his fellow disciples,"Let us also go to die with him."

号称狄狄摩的多默便向其他的同伴说:“我们也去,同他一起死罢!”

17 When Jesus arrived, he found that Lazarus had already been in the tomb for four days.

耶稣一到了伯达尼,得知拉匝禄在坟墓里已经四天了。

18 Now Bethany was near Jerusalem, only about two miles 5 away.

伯达尼靠近耶路撒冷,相距约十五“斯塔狄”,

19 And many of the Jews had come to Martha and Mary to comfort them about their brother.

因而有许多犹太人来到玛尔大和玛利亚那里,为她们兄弟的死安慰她们。

20 When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home.

玛尔大一听说耶稣来了,便去迎接他;玛利亚仍坐在家里。

21 Martha said to Jesus,"Lord, if you had been here, my brother would not have died.

玛尔大对耶稣说:“若是你在这里,我的兄弟决不会死!

22 (But) even now I know that whatever you ask of God, God will give you."

就是现在,我也知道:你无论向天主求什么,天主必要赐给你。”

23 Jesus said to her,"Your brother will rise."

耶稣对她说:“你的兄弟必定要复活。”

24 Martha said to him,"I know he will rise, in the resurrection on the last day."

玛尔大说:“我知道在末日复活时,他必要复活。”

25 Jesus told her,"I am the resurrection and the life; whoever believes in me, even if he dies, will live,

耶稣对她说:“我就是复活,就是生命;信从我的,即使死了,仍要活着;

26 and everyone who lives and believes in me will never die. Do you believe this?"

凡活着而信从我的人,必永远不死。你信么?”

27 6 She said to him,"Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world."

她回答说:“是的,主,我信你是默西亚,天主子,要来到世界上的那一位。”

28 When she had said this, she went and called her sister Mary secretly, saying,"The teacher is here and is asking for you."

她说了这话,就去叫她的妹妹玛利亚,偷偷地说:“师傅来了,他叫你。”

29 As soon as she heard this, she rose quickly and went to him.

玛利亚一听说,立时起身到耶稣那里去了。

30 For Jesus had not yet come into the village, but was still where Martha had met him.

那时,耶稣还没有进村庄,仍在玛尔大迎接他的地方。

31 So when the Jews who were with her in the house comforting her saw Mary get up quickly and go out, they followed her, presuming that she was going to the tomb to weep there.

那些同玛利亚在家,安慰他的犹太人,见她急忙起身出去,便跟着她,以为她往坟墓上去哭泣。

32 When Mary came to where Jesus was and saw him, she fell at his feet and said to him,"Lord, if you had been here, my brother would not have died."

当玛利亚来到耶稣所在的地方,一看见他,就俯伏在他脚前,向他说:“主!若是你在这里,我的兄弟决不会死!”

33 When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed 7 and deeply troubled,

耶稣看见她哭泣,还有同他一起来的犹太人也哭泣,便心神感伤,难过起来,

34 and said,"Where have you laid him?" They said to him,"Sir, come and see."

遂说:“你们把他安放在那里?”他们回答说:“主,你来,看罢!”

35 And Jesus wept.

耶稣流泪了。

36 So the Jews said,"See how he loved him."

于是犹太人说:“看,他多么爱他啊!”

37 But some of them said,"Could not the one who opened the eyes of the blind man have done something so that this man would not have died?"

其中有些人说:“这个开了瞎子眼睛的,岂不能使这人也不死么?”

38 So Jesus, perturbed again, came to the tomb. It was a cave, and a stone lay across it.

耶稣心中又感伤起来,来到坟墓前。这坟墓是个洞穴,前面有一块石头堵着。

39 Jesus said,"Take away the stone." Martha, the dead man's sister, said to him,"Lord, by now there will be a stench; he has been dead for four days."

耶稣说:“挪开这块石头!”死者的姐姐玛尔大向他说:“主!已经臭了,因为已有四天了。”

40 Jesus said to her,"Did I not tell you that if you believe you will see the glory of God?"

耶稣对她说:“我不是告诉过你:如果你信,就会看到天主的光荣吗?”

41 So they took away the stone. And Jesus raised his eyes and said,"Father, 8 I thank you for hearing me.

他们便挪开了石头;耶稣举目向上说:“父啊!我感谢你,因为你俯听了我。

42 I know that you always hear me; but because of the crowd here I have said this, that they may believe that you sent me."

我本来知道你常常俯听我,但是,我说这话,是为了四周站立的群众,好叫他们信是你派遣了我。”

43 And when he had said this, he cried out in a loud voice, 9"Lazarus, come out!"

说完这话,便大声喊说:“拉匝禄!出来罢!”

44 The dead man came out, tied hand and foot with burial bands, and his face was wrapped in a cloth. So Jesus said to them,"Untie him and let him go."

死者便出来了,脚和手都缠着布条,面上还蒙着汗巾。耶稣向他们说:“解开他,让他行走罢。”

45 Now many of the Jews who had come to Mary and seen what he had done began to believe in him.

那些来到玛利亚那里的犹太人,一看到耶稣所行的事,就有许多人信了他。

46 But some of them went to the Pharisees and told them what Jesus had done.

他们中也有一些到法利塞人那里去,把耶稣所行的,报告给他们。

47 So the chief priests and the Pharisees convened the Sanhedrin and said,"What are we going to do? This man is performing many signs.

因此,司祭长和法利塞人召集了会议,说:“这人行了许多奇迹,我们怎么办呢?

48 If we leave him alone, all will believe in him, and the Romans will come 10 and take away both our land and our nation."

如果让他这样,众人都会信从他,罗马人必要来,连我们的圣殿和民族都要除掉。”

49 But one of them, Caiaphas, who was high priest that year, 11 said to them,"You know nothing,

他们中有一个名叫盖法的,正是那一年的大司祭,对他们说:“你们什么都不懂,

50 nor do you consider that it is better for you that one man should die instead of the people, so that the whole nation may not perish."

也不想想:叫一个人替百姓死,以免全民族灭亡;这为你们多么有利。”

51 He did not say this on his own, but since he was high priest for that year, he prophesied that Jesus was going to die for the nation,

这话不是由他自己说出的,只因他是那年的大司祭,才预言了耶稣将为民族而死;

52 and not only for the nation, but also to gather into one the dispersed children of God. 12

不但为犹太民族,而且也是为使那四散的天主的儿女都聚集归一。

53 So from that day on they planned to kill him.

从那一天起,他们就议决要杀害耶稣。

54 So Jesus no longer walked about in public among the Jews, but he left for the region near the desert, to a town called Ephraim, 13 and there he remained with his disciples.

因此,耶稣不再公开地在犹太人中往来,却从那里往, 临近荒野的地方去,来到一座名叫厄弗辣因的城,在那里和他的门徒住下了。

55 Now the Passover of the Jews was near, and many went up from the country to Jerusalem before Passover to purify 14 themselves.

犹太人的逾越节临近了,所以,许多人在逾越节前,从乡间上了耶路撒冷,要圣洁自己。

56 They looked for Jesus and said to one another as they were in the temple area,"What do you think? That he will not come to the feast?"

他们就寻找耶稣,并站在圣殿内,彼此谈论说:“你们想什么?他来不来过节呢?”

57 For the chief priests and the Pharisees had given orders that if anyone knew where he was, he should inform them, so that they might arrest him.

司祭长和法利塞人早已颁发命令:如果有人知道他在那里,就该通知他们,好去捉拿他。

Footnotes(注解)

1 [1-44] The raising of Lazarus, the longest continuous narrative in John outside of the passion account, is the climax of the signs. It leads directly to the decision of the Sanhedrin to kill Jesus. The theme of life predominates. Lazarus is a token of the real life that Jesus dead and raised will give to all who believe in him. Johannine irony is found in the fact that Jesus' gift of life leads to his own death. The story is not found in the synoptics, but cf Mark 5:21 and parallels; Luke 7:11-17. There are also parallels between this story and Luke's parable of the rich man and poor Lazarus (Luke 16:19-31). In both a man named Lazarus dies; in Luke, there is a request that he return to convince his contemporaries of the need for faith and repentance, while in John, Lazarus does return and some believe but others do not.

2 [4] Not to end in death: this is misunderstood by the disciples as referring to physical death, but it is meant as spiritual death.

3 [10] The light is not in him: the ancients apparently did not grasp clearly the entry of light through the eye; they seem to have thought of it as being in the eye; cf Luke 11:34; Matthew 6:23.

4 [16] Called Didymus: Didymus is the Greek word for twin. Thomas is derived from the Aramaic word for twin; in an ancient Syriac version and in the Gospel of Thomas (#80: 11-12) his given name, Judas, is supplied.

5 [18] About two miles: literally,"about fifteen stades"; a stade was 607 feet.

6 [27] The titles here are a summary of titles given to Jesus earlier in the gospel.

7 [33] Became perturbed: a startling phrase in Greek, literally,"He snorted in spirit," perhaps in anger at the presence of evil (death).

8 [41] Father: in Aramaic, abba. See the note on Mark 14:36.

9 [43] Cried out in a loud voice: a dramatization of John 5:28;"the hour is coming when all who are in the tombs will hear his voice."

10 [48] The Romans will come: Johannine irony; this is precisely what happened after Jesus' death.

11 [49] That year: emphasizes the conjunction of the office and the year. Actually, Caiaphas was high priest A.D. 18-36. The Jews attributed a gift of prophecy, sometimes unconscious, to the high priest.

12 [52] Dispersed children of God: perhaps the"other sheep" of John 10:16.

13 [54] Ephraim is usually located about twelve miles northeast of Jerusalem, where the mountains descend into the Jordan valley.

14 [55] Purify: prescriptions for purity were based on Exodus 19:10-11, 15; Numbers 9:6-14; 2 Chron 30:1-3, 15-18.

若望福音 John Chapter 12
John
Chapter 12

1 1 Six days before Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead.

逾越节前六天,耶稣来到伯达尼,就是耶稣从死者中唤起拉匝禄的地方。

2 They gave a dinner for him there, and Martha served, while Lazarus was one of those reclining at table with him.

有人在那里为他摆设了晚宴,玛尔大伺候,而拉匝禄也是和耶稣一起坐席的一位。

3 Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus 2 and dried them with her hair; the house was filled with the fragrance of the oil.

那时,玛利亚拿了一斤极珍贵的纯"拿尔多"香液,敷抹了耶稣的脚,并用自己的头发擦干,屋里便充满了香液的气味。

4 Then Judas the Iscariot, one (of) his disciples, and the one who would betray him, said,

那要负卖耶稣的依斯加略犹达斯──即他的一个门徒──便说:

5 "Why was this oil not sold for three hundred days' wages 3 and given to the poor?"

"为什么不把这香液去卖三百块"德纳",施舍给穷人呢?"

6 He said this not because he cared about the poor but because he was a thief and held the money bag and used to steal the contributions.

他说这话,并不是因为他关心穷人,只因为他是个贼,掌管钱囊,常偷取其中所存放的。

7 So Jesus said, "Leave her alone. Let her keep this for the day of my burial. 4

耶稣就说:"由她罢!这原是她为我安葬之日而保存的。

8 You always have the poor with you, but you do not always have me."

你们常有穷人和你们在一起;至于我,你们却不常有。"

9 (The) large crowd of the Jews found out that he was there and came, not only because of Jesus, but also to see Lazarus, whom he had raised from the dead.

有许多犹太人听说耶稣在那里,就来了,不但是为耶稣,也是为看他从死者中所唤起的拉匝禄。

10 And the chief priests plotted to kill Lazarus too,

为此,司祭长决议连拉匝禄也要杀掉,

11 because many of the Jews were turning away and believing in Jesus because of him.

因为有许多犹太人为了拉匝禄的缘故,离开他们,而信从了耶稣。

12 5 On the next day, when the great crowd that had come to the feast heard that Jesus was coming to Jerusalem,

第二天,来过节的群众,听说耶稣来到耶路撒冷,

13 they took palm branches 6 and went out to meet him, and cried out: "Hosanna! Blessed is he who comes in the name of the Lord, (even) the king of Israel."

便拿了棕榈枝,出去迎接他,喊说:"贺三纳!因上主之名而来的,以色列的君王,应受赞颂。"

14 Jesus found an ass and sat upon it, as is written:

耶稣找了一匹小驴,就骑上去,正如经上所记载的:

15 "Fear no more, O daughter Zion; 7 see, your king comes, seated upon an ass's colt."

"熙雍女子,不要害怕!看,你的君王骑着驴驹来了!"

16 His disciples did not understand this at first, but when Jesus had been glorified they remembered that these things were written about him and that they had done this 8 for him.

起初他的门徒也没有明白这些事,然而,当耶稣受光荣以后,他们才想起这些话是指着他而记载的。为此,他们就这样对他做了。

17 9 So the crowd that was with him when he called Lazarus from the tomb and raised him from death continued to testify.

当耶稣叫拉匝禄从坟墓中出来,由死者中唤起他时,那时同他在一起的众人,都为所见的作证;

18 This was (also) why the crowd went to meet him, because they heard that he had done this sign.

因此,有一群人去迎接他,因为他们听说他行了这个神迹;

19 So the Pharisees said to one another, "You see that you are gaining nothing. Look, the whole world 10 has gone after him."

于是法利塞人便彼此说:"看,你们一无所成!瞧,全世界都跟他去了。"

20 11 Now there were some Greeks 12 among those who had come up to worship at the feast.

在那些上来过节,崇拜天主的人中,有些希腊人。

21 13 They came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we would like to see Jesus."

他们来到加里肋亚贝特赛达人斐理伯前,请求他说:"先生!我们愿拜见耶稣。"

22 Philip went and told Andrew; then Andrew and Philip went and told Jesus.

斐理伯就去告诉安德肋,然后安德肋和斐理伯便来告诉耶稣。

23 14 Jesus answered them, "The hour has come for the Son of Man to be glorified.

耶稣开口向他们说:"人子要受光荣的时辰到了。

24 15 Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit.

我实实在在告诉你们:一粒麦子如果不落在地里死了,仍只是一粒;如果死了,才结出许多子粒来。

25 Whoever loves his life 16 loses it, and whoever hates his life in this world will preserve it for eternal life.

爱惜自己性命的,必要丧失性命;在现世憎恨自己性命的,必要保存性命入于永生。

26 Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.

谁若事奉我,就当跟随我;如此,我在那里,我的仆人也要在那里;谁若事奉我,我父必要尊重他。

27 "I am troubled 17 now. Yet what should I say? 'Father, save me from this hour'? But it was for this purpose that I came to this hour.

现在我心神烦乱,我可说什么呢?我说:父啊!救我脱离这时辰罢?但正是为此,我才到了这时辰。

28 Father, glorify your name." Then a voice came from heaven, "I have glorified it and will glorify it again."

父啊!光荣你的名罢!"当时有声音来自天上:"我已光荣了我的名,我还要光荣。"

29 The crowd there heard it and said it was thunder; but others said, "An angel has spoken to him."

在场听见的群众,便说:"这是打雷。"另有人说:"是天使同他说话。"

30 Jesus answered and said, "This voice did not come for my sake but for yours.

耶稣回答说:"这声音不是为我而来,而是为你们。

31 Now is the time of judgment on this world; now the ruler of this world 18 will be driven out.

现在就是这世界应受审判的时候,现在这世界的元首就要被赶出去;

32 And when I am lifted up from the earth, I will draw everyone to myself."

至于我,当我从地上被举起来时,便要吸引众人来归向我。"

33 He said this indicating the kind of death he would die.

他说这话,是要表明他要以怎样的死而死。

34 So the crowd answered him, "We have heard from the law that the Messiah remains forever. 19 Then how can you say that the Son of Man must be lifted up? Who is this Son of Man?"

于是群众回答他说:"我们从法律上知道:默西亚要存留到永远;你怎么说:人子必须被举起呢?这个人子是谁?"

35 Jesus said to them, "The light will be among you only a little while. Walk while you have the light, so that darkness may not overcome you. Whoever walks in the dark does not know where he is going.

耶稣遂给他们说:"光在你们中间还有片刻。你们趁着还有光的时候,应该行走,免得黑暗笼罩了你们。那在黑暗中行走的,不知道往那里去。

36 While you have the light, believe in the light, so that you may become children of the light."
After he had said this, Jesus left and hid from them.

几时你们还有光,应当信从光,好成为光明之子。"

耶稣讲完了这些话,就躲开他们,隐藏去了。

37 20 Although he had performed so many signs in their presence they did not believe in him,

耶稣虽然在他们面前行了这么多的神迹,他们仍然不信他;

38 21 in order that the word which Isaiah the prophet spoke might be fulfilled: "Lord, who has believed our preaching, to whom has the might of the Lord been revealed?"

这正应验了依撒意亚先知所说的话:‘上主!有谁会相信我们的报道呢?上主的手臂又向谁显示了出来呢?’

39 For this reason they could not believe, because again Isaiah said:

他们不能信,因为依撒意亚又说过:

40 "He blinded their eyes and hardened their heart, so that they might not see with their eyes and understand with their heart and be converted, and I would heal them."

‘上主使他们瞎了眼,使他们硬了心,免得他们眼睛看见,心里觉悟而悔改,使我治好他们。’

41 Isaiah said this because he saw his glory 22 and spoke about him.

依撒意亚因为看见了他的光荣,所以指着他讲了这话。

42 Nevertheless, many, even among the authorities, believed in him, but because of the Pharisees they did not acknowledge it openly in order not to be expelled from the synagogue.

事虽如此,但在首领中,仍有许多人信从了耶稣,只为了法利塞人而不敢明认,免得被逐出会堂,

43 For they preferred human praise to the glory of God.

因为他们喜爱世人的光荣,胜过天主的光荣。

44 Jesus cried out and said, "Whoever believes in me believes not only in me but also in the one who sent me,

耶稣呼喊说:"信我的,不是信我,而是信那派遣我来的;

45 and whoever sees me sees the one who sent me.

看见我的,也就是看见那派遣我来的。

46 I came into the world as light, so that everyone who believes in me might not remain in darkness.

我身为光明,来到了世界上,使凡信我的,不留在黑暗中。

47 And if anyone hears my words and does not observe them, I do not condemn him, for I did not come to condemn the world but to save the world.

无论谁,若听我的话而不遵行,我不审判他,因为我不是为审判世界而来,乃是为拯救世界。

48 Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day,

拒绝我,及不接受我话的,自有审判他的:就是我所说的话,要在末日审判他。

49 because I did not speak on my own, but the Father who sent me commanded me what to say and speak.

因为我没有凭我自己说话,而是派遣我来的父,他给我出了命,叫我该说什么,该讲什么。

50 And I know that his commandment is eternal life. So what I say, I say as the Father told me."

我知道他的命令就是永生;所以,我所讲论的,全是依照父对我所说的而讲论的。"


Footnotes(注解)

1 [1-8] This is probably the same scene of anointing found in Mark 14:3-9 (see the note there) and Matthew 26:6-13. The anointing by a penitent woman in Luke 7:36-38 is different. Details from these various episodes have become interchanged.

2 [3] The feet of Jesus: so Mark 14:3; but in Matthew 26:6, Mary anoints Jesus' head as a sign of regal, messianic anointing.

3 [5] Days' wages: literally, "denarii." A denarius is a day's wage in Matthew 20:2; see the note on John 6:7.

4 [7] Jesus' response reflects the rabbinical discussion of what was the greatest act of mercy, almsgiving or burying the dead. Those who favored proper burial of the dead thought it an essential condition for sharing in the resurrection.

5 [12-19] In John, the entry into Jerusalem follows the anointing whereas in the synoptics it precedes. In John, the crowd, not the disciples, are responsible for the triumphal procession.

6 [13] Palm branches: used to welcome great conquerors; cf 1 Macc 13:51; 2 Macc 10:7. They may be related to the lulab, the twig bundles used at the feast of Tabernacles. Hosanna: see Psalm 118:25-26. The Hebrew word means: "(O Lord), grant salvation." He who comes in the name of the Lord: referred in Psalm 118:26 to a pilgrim entering the temple gates, but here a title for Jesus (see the notes on Matthew 11:3 and John 6:14; 11:27). The king of Israel: perhaps from Zephaniah 3:14-15 in connection with the next quotation from Zechariah 9:9.

7 [15] Daughter Zion: Jerusalem. Ass's colt: symbol of peace, as opposed to the war horse.

8 [16] They had done this: the antecedent of they is ambiguous.

9 [17-18] There seem to be two different crowds in these verses. There are some good witnesses to the text that have another reading for John 12:17: "Then the crowd that was with him began to testify that he had called Lazarus out of the tomb and raised him from the dead."

10 [19] The whole world: the sense is that everyone is following Jesus, but John has an ironic play on world; he alludes to the universality of salvation (John 3:17; 4:42).

11 [20-36[ This announcement of glorification by death is an illustration of "the whole world" (19) going after him.

12 [20] Greeks: not used here in a nationalistic sense. These are probably Gentile proselytes to Judaism; cf John 7:35.

13 [21-22] Philip . . . Andrew: the approach is made through disciples who have distinctly Greek names, suggesting that access to Jesus was mediated to the Greek world through his disciples. Philip and Andrew were from Bethsaida (John 1:44); Galileans were mostly bilingual. See: here seems to mean "have an interview with."<, /o:p>

14 [23] Jesus' response suggests that only after the crucifixion could the gospel encompass both Jew and Gentile.

15 [24] This verse implies that through his death Jesus will be accessible to all. It remains just a grain of wheat: this saying is found in the synoptic triple and double traditions (Mark 8:35; Matthew 16:25; Luke 9:24; Matthew 10:39; Luke 17:33). John adds the phrases (John 12:25) in this world and for eternal life.

16 [25] His life: the Greek word psyche refers to a person's natural life. It does not mean "soul," for Hebrew anthropology did not postulate body/soul dualism in the way that is familiar to us.

17 [27] I am troubled: perhaps an allusion to the Gethsemane agony scene of the synoptics.

18 [31] Ruler of this world: Satan.

19 [34] There is no passage in the Old Testament that states precisely that the Messiah remains forever. Perhaps the closest is Psalm 89:37.

20 [37-50] These verses, on unbelief of the Jews, provide an epilogue to the Book of Signs.

21 [38-41] John gives a historical explanation of the disbelief of the Jewish people, not a psychological one. The Old Testament had to be fulfilled; the disbelief that met Isaiah's message was a foreshadowing of the disbelief that Jesus encountered. In John 12:42 and also in John 3:20 we see that there is no negation of freedom.

22 [41] His glory: Isaiah saw the glory of Yahweh enthroned in the heavenly temple, but in John the antecedent of his is Jesus.



若望福音 John Chapter 13
John
Chapter 13

1 1 2 3 Before the feast of Passover, Jesus knew that his hour had come to pass from this world to the Father. He loved his own in the world and he loved them to the end.

在逾越节庆日前,耶稣知道他离此世归父的时辰已到,他既然爱了世上属于自己的人,就爱他们到底。

2 The devil had already induced 4 Judas, son of Simon the Iscariot, to hand him over. So, during supper,

正吃晚餐的时候──魔鬼已使依斯加略人西满的儿子犹达斯决意出卖耶稣──

3 fully aware that the Father had put everything into his power and that he had come from God and was returning to God,

耶稣因知道父把一切已交在他手中,也知道自己是从天主来的,又要往天主那里去,

4 he rose from supper and took off his outer garments. He took a towel and tied it around his waist.

就从席间起来,脱下外衣,拿起一条手巾束在腰间,

5 5 Then he poured water into a basin and began to wash the disciples' feet and dry them with the towel around his waist.

然后把水倒在盆里,开始洗门徒的脚,用束着的毛巾擦干。

6 He came to Simon Peter, who said to him, "Master, are you going to wash my feet?"

及至来到西满伯多禄跟前,伯多禄对他说:"主!你给我洗脚吗?"

7 Jesus answered and said to him, "What I am doing, you do not understand now, but you will understand later."

耶稣回答说:"我所做的,你现在还不明白,以后你会明白。"

8 Peter said to him, "You will never wash my feet." Jesus answered him, "Unless I wash you, you will have no inheritance with me."

伯多禄对他说:"不,你永远不可给我洗脚!"耶稣回答说:"我若不洗你,你就与我无分。"

9 Simon Peter said to him, "Master, then not only my feet, but my hands and head as well."

西满伯多禄遂说:"主!不但我的脚,而且连手带头,都给我洗罢!"

10 Jesus said to him, "Whoever has bathed 6 has no need except to have his feet washed, for he is clean all over; so you are clean, but not all."

耶稣向他说:"沐浴过的人,已全身清洁,只需洗脚就够了。你们原是洁净的,但不都是。"

11 For he knew who would betray him; for this reason, he said, "Not all of you are clean."

原来,耶稣知道谁要出卖他,为此说:你们不都是洁净的。

12 So when he had washed their feet (and) put his garments back on and reclined at table again, he said to them, "Do you realize what I have done for you?

及至耶稣洗完了他们的脚,穿上外衣,又去坐下,对他们说:"你们明白我给你们所做的吗?

13 You call me‘teacher' and ‘master,' and rightly so, for indeed I am.

你们称我"师傅"、"主子",说得正对:我原来是。

14 If I, therefore, the master and teacher, have washed your feet, you ought to wash one another's feet.

若我为主子,为师傅的,给你们洗脚,你们也该彼此洗脚;

15 I have given you a model to follow, so that as I have done for you, you should also do.

我给你们立了榜样,叫你们也照我给你们所做的去做。

16 Amen, amen, I say to you, no slave is greater than his master nor any messenger 7 greater than the one who sent him.

我实实在在告诉你们:没有仆人大过主人的,也没有奉使的大过派遣他的。

17 If you understand this, blessed are you if you do it.

你们既知道了这些事,如果实行,便是有福的。

18 I am not speaking of all of you. I know those whom I have chosen. But so that the scripture might be fulfilled, 'The one who ate my food has raised his heel against me.'

我不是说你们全体,我认识我所拣选的;但经上所记载的必须应验:‘吃过我饭的人,也举脚踢我。’

19 From now on I am telling you before it happens, so that when it happens you may believe that I AM.

就在现在,事未发生以前,我告诉你们,好叫事发生以后,你们相信我就是那一位。

20 Amen, amen, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me."

我实实在在告诉你们:凡接待我所派遣的,就是接待我;接待我的,就是接待那派遣我来的。"

21 When he had said this, Jesus was deeply troubled and testified, "Amen, amen, I say to you, one of you will betray me."

耶稣说了这些话,心神烦乱,就明明地说:"我实实在在告诉你们:你们中有一个要出卖我。"

22 The disciples looked at one another, at a loss as to whom he meant.

门徒便互相观望,猜疑他说的是谁。

23 One of his disciples, the one whom Jesus loved, 8 was reclining at Jesus' side.

他门徒中有一个是耶稣所爱的,他那时斜依在耶稣的怀里,

24 So Simon Peter nodded to him to find out whom he meant.

西满伯多禄就向他示意说:"你问他说的是谁?"

25 He leaned back against Jesus' chest and said to him, "Master, who is it?"

那位就紧靠在耶稣的胸膛上,问他说:"主!是谁?"

26 Jesus answered, "It is the one to whom I hand the morsel 9 after I have dipped it." So he dipped the morsel and (took it and) handed it to Judas, son of Simon the Iscariot.

耶稣答复说:"我蘸这片饼递给谁,谁就是。"耶稣就蘸了一片饼,递给依斯加略人西满的儿子犹达斯。

27 After he took the morsel, Satan entered him. So Jesus said to him, "What you are going to do, do quickly."

随着那片饼,撒殚进入了他的心,于是耶稣对他说:"你所要做的,你快去做罢!"

28 (Now) none of those reclining at table realized why he said this to him.

同席的人谁也没有明白耶稣为什么向他说了这话。

29 Some thought that since Judas kept the money bag, Jesus had told him, "Buy what we need for the feast," or to give something to the poor.

不过,有人因为犹达斯掌管钱囊,以为耶稣是给他说:"你去买我们过节所需要的",或者,要他给穷人施舍一些东西。

30 So he took the morsel and left at once. And it was night.

犹达斯一吃了那一片饼,就立时出去了;那时,正是黑夜。

31 10 11 When he had left, Jesus said, "Now is the Son of Man glorified, and God is glorified in him.

犹达斯出去以后,耶稣就说:“现在人子受到了光荣,天主也在人子身上受到了光荣。

32 (If God is glorified in him,) God will also glorify him in himself, and he will glorify him at once.

天主既然在人子身上得到了光荣,天主也要在自己内使人子得到光荣,并且立时就要光荣他。

33 My children, I will be with you only a little while longer. You will look for me, and as I told the Jews,‘Where I go you cannot come,' so now I say it to you.

孩子们!我同你们在一起的时候不多了;以后你们要寻找我,就如我曾向犹太人说过:我所去的地方,你们不能去;现在我也给你们说。

34 I give you a new commandment: 12 love one another. As I have loved you, so you also should love one another.

我给你们一条新命令:你们该彼此相爱;如同我爱了你们,你们也该照样彼此相爱。

35 This is how all will know that you are my disciples, if you have love for one another."

如果你们之间彼此相亲相爱,世人因此就可认出你们是我的门徒。”

36 Simon Peter said to him, "Master, where are you going?" Jesus answered (him), "Where I am going, you cannot follow me now, though you will follow later."

西满伯多禄问耶稣说:“主!你往那里去?”耶稣回答说:“我所去的地方,你如今不能跟我去,但后来却要跟我去。”

37 Peter said to him, "Master, why can't I follow you now? I will lay down my life for you."

伯多禄向他说:“主!为什么现在我不能跟你去?我要为你舍掉我的性命!”

38 Jesus answered, "Will you lay down your life for me? Amen, amen, I say to you, the cock will not crow before you deny me three times."

耶稣答复说:“你要为我舍掉你的性命吗?我实实在在告诉你:鸡未叫以前,你要三次不认我。”

Footnotes(注解)

1 [13:1-19:42] The Book of Glory. There is a major break here; the word "sign" is used again only in John 20:30. In this phase of Jesus' return to the Father, the discourses (John 13-17) precede the traditional narrative of the passion (John 18-20) to interpret them for the Christian reader. This is the only extended example of esoteric teaching of disciples in John.

2 [1-20] Washing of the disciples' feet. This episode occurs in John at the place of the narration of the institution of the Eucharist in the synoptics. It may be a dramatization of Luke 22:27--"I am your servant." It is presented as a "model" ("pattern") of the crucifixion. It symbolizes cleansing from sin by sacrificial death.

3 [1] Before the feast of Passover: this would be Thursday evening, before the day of preparation; in the synoptics, the Last Supper is a Passover meal taking place, in John's chronology, on Friday evening. To the end: or, "completely."

4 [2] Induced: literally, "The devil put into the heart that Judas should hand him over."

5 [5] The act of washing another's feet was one that could not be required of the lowliest Jewish slave. It is an allusion to the humiliating death of the crucifixion.

6 [10] Bathed: many have suggested that this passage is a symbolic reference to baptism. The Greek root involved is used in baptismal contexts in 1 Cor 6:11; Eph 5:26; Titus 3:5; Hebrews 10:22.

7 [16] Messenger: the Greek has apostolos, the only occurrence of the term in John. It is not used in the technical sense here.

8 [23] The one whom Jesus loved: also mentioned in John 19:26; 20:2; 21:7. A disciple, called "another disciple" or "the other disciple," is mentioned in John 18:15 and John 20:2; in the latter reference he is identified with the disciple whom Jesus loved. There is also an unnamed disciple in John 1:35-40; see the note on John 1:37.

9 [26] Morsel: probably the bitter herb dipped in salt water.

10 [13:31-17:26] Two farewell discourses and a prayer. These seem to be Johannine compositions, including sayings of Jesus at the Last Supper and on other occasions, modeled on similar farewell discourses in Greek literature and the Old Testament (of Moses, Joshua, David).

11 [31-38] Introduction: departure and return. Terms of coming and going predominate. These verses form an introduction to the last discourse of Jesus, which extends through John 14-17. In it John has collected Jesus' words to his own (John 13:1). There are indications that several speeches have been fused together, e.g., in John 14:31 and John 17:1.

12 [34] I give you a new commandment: this puts Jesus on a par with Yahweh. The commandment itself is not new; cf Lev 19:18 and the note there.


若望福音 John Chapter 14
John
Chapter 14

1 1 2"Do not let your hearts be troubled. You have faith in God; have faith also in me.

"你们心里不要烦乱;你们要信赖天主,也要信赖我。

2 In my Father's house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you?

在我父的家里,有许多住处。我去,原是为给你们预备地方;如不然,我早就告诉了你们。

3 3 And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be.

我去了,为你们预备了地方以后,我必再来接你们到我那里去,为的是我在那里,你们也在那里。

4 Where (I) am going you know the way." 4

我去的地方,你们知道往那里去的路。"

5 Thomas said to him,"Master, we do not know where you are going; how can we know the way?"

多默说:"主!我们不知道你往那里去,怎么会知道那条路呢?"

6 Jesus said to him,"I am the way and the truth 5 and the life. No one comes to the Father except through me.

耶稣回答说:"我是道路、真理、生命,除非经过我,谁也不能到父那里去。

7 If you know me, then you will also know my Father. 6 From now on you do know him and have seen him."

你们若认识我,也就必然认识我父;现在你们已认识他,并且已经看见他。"

8 Philip said to him,"Master, show us the Father, 7 and that will be enough for us."

斐理伯对他说:"主!把父显示给我们,我们就心满意足了。"

9 Jesus said to him,"Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, 'Show us the Father'?

耶稣回答说:"斐理伯!这么长久的时候,我和你们在一起,而你还不认识我吗?谁看见了我,就是看见了父;你怎么说:把父显示给我们呢?

10 Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works.

你不信我在父内,父在我内吗?我对你们所说的话,不是凭我自己讲的;而是住在我内的父,作他自己的事业。

11 Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves.

你们要相信我:我在父内,父也在我内;若不然,你们至少该因那些事业而相信。"

12 Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father.

我实实在在告诉你们:凡信我的,我所做的事业,他也要做,并且还要做比这更大的事业,因为我往父那里去。

13 And whatever you ask in my name, I will do, so that the Father may be glorified in the Son.

你们因我的名无论求父什么,我必要践行,为叫父在子身上获得光荣。

14 If you ask anything of me in my name, I will do it.

你们若因我的名向我求什么,我必要践行。"

15"If you love me, you will keep my commandments.

如果你们爱我,就要遵守我的命令;

16 And I will ask the Father, and he will give you another Advocate 8 to be with you always,

我也要求父,他必会赐给你们另一位护慰者,使他永远与你们同在;

17 the Spirit of truth, 9 which the world cannot accept, because it neither sees nor knows it. But you know it, because it remains with you, and will be in you.

他是世界所不能领受的真理之神,因为世界看不见他,也不认识他;你们却认识他,因为他与你们同在,并在你们内。"

18 I will not leave you orphans; I will come to you. 10

我必不留下你们为孤儿;我要回到你们这里来。

19 In a little while the world will no longer see me, but you will see me, because I live and you will live.

不久以后,世界就再看不见我,你们却要看见我,因为我生活,你们也要生活。

20 On that day you will realize that I am in my Father and you are in me and I in you.

到那一天,你们便知道我在我父内,你们在我内,我也在你们内。

21 Whoever has my commandments and observes them is the one who loves me. And whoever loves me will be loved by my Father, and I will love him and reveal myself to him."

接受我的命令而遵守的,便是爱我的人;谁爱我,我父也必爱他,我也要爱他,并将我自己显示给他。"

22 Judas, not the Iscariot, 11 said to him,"Master, (then) what happened that you will reveal yourself to us and not to the world?"

犹达斯──不是那个依斯加略人──遂问他说:"主,究竟为了什么你要将你自己显示给我们,而不显示给世界呢?"

23 Jesus answered and said to him,"Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him.

耶稣回答说:"谁爱我,必遵守我的话,我父也必爱他,我们要到他那里去,并要在他那里作我们的住所;

24 Whoever does not love me does not keep my words; yet the word you hear is not mine but that of the Father who sent me.

那不爱我的,就不遵守我的话;你们所听到的话,并不是我的,而是派遣我来的父的话。

25 "I have told you this while I am with you.

我还与你们同在的时候,给你们讲论了这些事;

26 The Advocate, the holy Spirit that the Father will send in my name--he will teach you everything and remind you of all that (I) told you.

但那护慰者,就是父因我的名所要派遣来的圣神,他必要教训你们一切,也要使你们想起,我对你们所说的一切。"

27 Peace 12 I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid.

我把平安留给你们,我将我的平安赐给你们;我所赐给你们的,不像世界所赐的一样。你心里不要烦乱,也不要胆怯。

28 13 You heard me tell you, 'I am going away and I will come back to you.' If you loved me, you would rejoice that I am going to the Father; for the Father is greater than I.

你们听见了我给你们说过:我去;但我还要回到你们这里来。如果你们爱我,就该喜欢我往父那里去,因为父比我大。

29 And now I have told you this before it happens, so that when it happens you may believe.

如今在事发生前,我就告诉了你们,为叫你们当事发生时能相信我。

30 I will no longer speak much with you, for the ruler of the world 14 is coming. He has no power over me,

我不再同你们多谈了,因为世界的首领就要来到;他在我身上一无所能,

31 but the world must know that I love the Father and that I do just as the Father has commanded me. Get up, let us go.

但为叫世界知道我爱父,并且父怎样命令我,我就照样去行;起来,我们从这里走罢!"

Footnotes(注解)

1 [1-31] Jesus' departure and return. This section is a dialogue marked off by a literary inclusion in John 14:1, 27:"Do not let your hearts be troubled."

2 [1] You have faith: could also be imperative:"Have faith."

3 [3] Come back again: a rare Johannine reference to the parousia; cf 1 John 2:28.

4 [4] The way: here, of Jesus himself; also a designation of Christianity in Acts 9:2; 19:9, 23; 22:4; 24:14, 22.

5 [6] The truth: in John, the divinely revealed reality of the Father manifested in the person and works of Jesus. The possession of truth confers knowledge and liberation from sin (John 8:32).

6 [7] An alternative reading,"If you knew me, then you would have known my Father also," would be a rebuke, as in John 8:19.

7 [8] Show us the Father: Philip is pictured asking for a theophany like Exodus 24:9-10; 33:18.

8 [16] Another Advocate: Jesus is the first advocate (paraclete); see 1 John 2:1, where Jesus is an advocate in the sense of intercessor in heaven. The Greek term derives from legal terminology for an advocate or defense attorney, and can mean spokesman, mediator, intercessor, comforter, consoler, although no one of these terms encompasses the meaning in John. The Paraclete in John is a teacher, a witness to Jesus, and a prosecutor of the world, who represents the continued presence on earth of the Jesus who has returned to the Father.

9 [17] The Spirit of truth: this term is also used at Qumran, where it is a moral force put into a person by God, as opposed to the spirit of perversity. It is more personal in John; it will teach the realities of the new order (John 14:26), and testify to the truth (John 14:6). While it has been customary to use masculine personal pronouns in English for the Advocate, the Greek word for"spirit" is neuter, and the Greek text and manuscript variants fluctuate between masculine and neuter pronouns.

10 [18] I will come to you: indwelling, not parousia.

11 [22] Judas, not the Iscariot: probably not the brother of Jesus in Mark 6:3 // Matthew 13:55 or the apostle named Jude in Luke 6:16 but Thomas (see the note on John 11:16), although other readings have"Judas the Cananean."

12 [27] Peace: the traditional Hebrew salutation salom; but Jesus'"Shalom" is a gift of salvation, connoting the bounty of messianic blessing.

13 [28] The Father is greater than I: because he sent, gave, etc., and Jesus is"a man who has told you the truth that I heard from God" (John 8:40).

14 [30] The ruler of the world: Satan; cf John 12:31; 16:11.


若望福音 John Chapter 15
John
Chapter 15

1 1 2 "I am the true vine, and my Father is the vine grower.

"我是真葡萄树,我父是园丁。

2 He takes away every branch in me that does not bear fruit, and everyone that does he prunes 3 so that it bears more fruit.

凡在我身上不结实的枝条,他便剪掉;凡结实的,他就清理,使他结更多的果实;

3 You are already pruned because of the word that I spoke to you.

你们因我对你们所讲的话,已是清洁的了。

4 Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me.

你们住在我内,我也住在你们内。正如枝条若不留在葡萄树上,凭自己不能结实;你们若不住在我内,也一无所能。

5 I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing.

我是葡萄树,你们是枝条;那住在我内,我也住在他内的,他就结许多的果实,因为离了我,你们什么也不能做。

6 4 Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned.

谁若不住在我内,便彷佛枝条,丢在外面而枯干了,人便把它拾起来,投入火中焚烧。

7 If you remain in me and my words remain in you, ask for whatever you want and it will be done for you.

你们如果住在我内,而我的话也存在你们内,如此,你们愿意什么,求罢!必给你们成就。

8 By this is my Father glorified, that you bear much fruit and become my disciples.

我父受光荣,即在于你们多结果实,如此你们就成为我的门徒。

9 As the Father loves me, so I also love you. Remain in my love.

正如父爱了我,同样我也爱了你们;你们应存在我的爱内。

10 If you keep my commandments, you will remain in my love, just as I have kept my Father's commandments and remain in his love.

如果你们遵守我的命令,便存在我的爱内,正如我遵守了我父的命令而存在他的爱内一样。

11 "I have told you this so that my joy may be in you and your joy may be complete.

我对你们讲论了这些事,为使我的喜乐存在你们内,使你们的喜乐圆满无缺。"  

12 This is my commandment: love one another as I love you.

这是我的命令:你们该彼些相爱,如同我爱了你们一样。

13 5 No one has greater love than this, to lay down one's life for one's friends.

人若为自己的朋友舍掉性命,再没有比这更大的爱情了。

14 You are my friends if you do what I command you.

你们如果实行我所命令你们的,你们就是我的朋友。

15 I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, 6 because I have told you everything I have heard from my Father.

我不再称你们为仆人,因为仆人不知道他主人所做的事。我称你们为朋友,因为凡由我父听来的一切,我都显示给你们了。

16 It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you.

不是你们拣选了我,而是我拣选了你们,并派你们去结果实,去结常存的果实;如此,你们因我的名无论向父求什么,他必赐给你们。

17 This I command you: love one another.

这就是我命令你们的:你们应该彼此相爱。"

18 7 "If the world hates you, realize that it hated me first.

"世界若恨你们,你们该知道,在你们以前,它已恨了我。

19 If you belonged to the world, the world would love its own; but because you do not belong to the world, and I have chosen you out of the world, the world hates you.

若是你们属于世界,世界必喜爱你们,有如属于自己的人;但因你们不属于世界,而是我从世界中拣选了你们,为此,世界才恨你们。

20 Remember the word I spoke to you, 8 ‘No slave is greater than his master.' If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours.

你们要记得我对你们所说过的话:没有仆人大过主人的;如果人们迫害了我,也要迫害你们;如果他们遵守了我的话,也要遵守你们的。

21 And they will do all these things to you on account of my name, 9 because they do not know the one who sent me.

但是,他们为了我名字的缘故,要向你们做这一切,因为他们不认识那派遣我来的。

22 If I had not come and spoken 10 to them, they would have no sin; but as it is they have no excuse for their sin.

假使我没有来,没有教训他们,他们就没有罪;但现在他们对自己的罪,是无可推诿的。

23 Whoever hates me also hates my Father.

恨我的,也恨我的父。

24 If I had not done works among them that no one else ever did, they would not have sin; but as it is, they have seen and hated both me and my Father.

假使我在他们中,没有做过其它任何人从未做过的事业,他们便没有罪;然而,现在他们看见了却仍恨了我和我父。

25 But in order that the word written in their law 11 might be fulfilled, ‘They hated me without cause.'

但这是为应验他们法律上所记载的话:‘他们无故地恼恨了我。’

26 "When the Advocate comes whom I will send 12 you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me.

当护慰者,就是我从父那里要给你们派遣的,那发于父的真理之神来到时,他必要为我作证;

27 And you also testify, because you have been with me from the beginning.

并且你们也要作证,因为你们从开始就和我在一起。"

Footnotes(注解)

1 [15:1-16:4] Discourse on the union of Jesus with his disciples. His words become a monologue and go beyond the immediate crisis of the departure of Jesus.

2 [1-17] Like John 10:1-5, this passage resembles a parable. Israel is spoken of as a vineyard at Isaiah 5:1-7; Matthew 21:33-46 and as a vine at Psalm 80:9-17; Jeremiah 2:21; Ezekiel 15:2; 17:5-10; 19:10; Hosea 10:1. The identification of the vine as the Son of Man in Psalm 80:15 and Wisdom's description of herself as a vine in Sirach 24:17 are further background for portrayal of Jesus by this figure. There may be secondary eucharistic symbolism here; cf Mark 14:25 "the fruit of the vine."

3 [2] Takes away . . . prunes: in Greek there is a play on two related verbs.

4 [6] Branches were cut off and dried on the wall of the vineyard for later use as fuel.

5 [13] For one's friends: or: "those whom one loves." In John 15:9-13a, the words for love are related to the Greek agapao. In John 15:13b-15, the words for love are related to the Greek phileo. For John, the two roots seem synonymous and mean "to love"; cf also John 21:15-17. The word philos is used here.

6 [15] Slaves . . . friends: in the Old Testament, Moses (Deut 34:5), Joshua (Joshua 24:29), and David (Psalm 89:21) were called "servants" or "slaves of Yahweh"; only Abraham (Isaiah 41:8; 2 Chron 20:7; cf James 2:23) was called a "friend of God."

7 [15:18-16:4] The hostile reaction of the world. There are synoptic parallels, predicting persecution, especially at Matthew 10:17-25; 24:9-10.

8 [20] The word I spoke to you: a reference to John 13:16.

9 [21] On account of my name: the idea of persecution for Jesus' name is frequent in the New Testament (Matthew 10:22; 24:9; Acts 9:14). For John, association with Jesus' name implies union with Jesus.

10 [22,24] Jesus' words (spoken) and deeds )works) are the great motives of credibility. They have seen and hated: probably means that they have seen his works and still have hated; but the Greek can be read: "have seen both me and my Father and still have hated both me and my Father." Works . . . that no one else ever did: so Yahweh in Deut 4:32-33.

11 [25] In their law: law is here used as a larger concept than the Pentateuch, for the reference is to Psalm 35:19 or Psalm 69:5. See the notes on John 10:34; 12:34. Their law reflects the argument of the church with the synagogue.

12 [26] Whom I will send: in John 14:16, 26 the Paraclete is to be sent by the Father, at the request of Jesus. Here the Spirit comes from both Jesus and the Father in mission; there is no reference here to the eternal procession of the Spirit.

若望福音 John Chapter 16
John
Chapter 16

1 "I have told you this so that you may not fall away.

"我给你们讲论了这些事,免得你们的信仰受动摇。

2 They will expel you from the synagogues; in fact, the hour 1 is coming when everyone who kills you will think he is offering worship to God.

人要把你们逐出会堂;并且时候必到,凡杀害你们的,还以为是尽恭敬天主的义务。

3 They will do this because they have not known either the Father or me.

他们这样做,是因为没有认识父,也没有认识我。

4 I have told you this so that when their hour comes you may remember that I told you. 2 "I did not tell you this from the beginning, because I was with you.

我给你们讲论了这一切,是为叫你们在这一切发生时,想起我早就告诉了你们这一切。这些事起初我没有告诉你们,因为我还与你们同在。"

5 But now I am going to the one who sent me, and not one of you asks me, 3 ‘Where are you going?'

"现在我就往派遣我者那里去,你们中却没有人问我:你往那里去?

6 But because I told you this, grief has filled your hearts.

只因我给你们说了这话,你们就满心忧闷。

7 But I tell you the truth, it is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you.

然而,我将真情告诉你们:我去为你们有益,因为我若不去,护慰者便不会到你们这里来;我若去了,就要派遣他到你们这里来。

8 4 And when he comes he will convict the world in regard to sin and righteousness and condemnation:

当他来到时,就要指证世界关于罪恶、正义和审判所犯的错误:

9 sin, because they do not believe in me;

关于罪恶,因为他们没有信从我;

10 righteousness, because I am going to the Father and you will no longer see me;

关于正义,因为我往父那里去,而你们再见不到我;

11 condemnation, because the ruler of this world has been condemned.

关于审判,因为这世界的首领已被判断了。

12 "I have much more to tell you, but you cannot bear it now.

我本来还有许多事要告诉你们,然而你们现在不能担负。

13 5 But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming.

当那一位真理之神来时,他要把你们引入一切真理,因为他不凭自己讲论,只把他所听到的讲出来,并把未来的事传告给你们。

14 He will glorify me, because he will take from what is mine and declare it to you.

他要光荣我,因为他要把由我所领受的,传告给你们。

15 Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.

凡父所有的一切,都是我的;为此我说:他要由我领受而传告给你们。"

16 "A little while and you will no longer see me, and again a little while later and you will see me."

"只有片时,你们就看不见我了;再过片时,你们又要看见我。"

17 So some of his disciples said to one another, "What does this mean that he is saying to us, ‘A little while and you will not see me, and again a little while and you will see me,' and ‘Because I am going to the Father'?"

于是他门徒中有几个彼此说:"他给我们所说的:‘只有片时,你们就看不见我了;再过片时,你们又要看见我。’还有‘我往父那里去’,是什么意思?"

18 So they said, "What is this ‘little while' (of which he speaks)? We do not know what he means."

又说:"他说的这‘只有片时’,究竟有什么意思?我们不明白他讲什么。"

19 Jesus knew that they wanted to ask him, so he said to them, "Are you discussing with one another what I said, ‘A little while and you will not see me, and again a little while and you will see me'?

耶稣看出他们愿意问他,就对他们说:"你们不是彼此询问我所说的:‘只有片时,你们就看不见我了;再过片时,你们又要看见我’的话吗?

20 Amen, amen, I say to you, you will weep and mourn, while the world rejoices; you will grieve, but your grief will become joy.

我实实在在告诉你们:你们要痛哭,哀号,世界却要欢乐;你们将要忧愁,但你们的忧愁却要变为喜乐。

21 When a woman is in labor, she is in anguish because her hour has arrived; but when she has given birth to a child, she no longer remembers the pain because of her joy that a child has been born into the world.

妇女生产的时候,感到忧苦,因为她的时辰来到了;既生了孩子,因了喜乐再不记忆那苦楚了,因为一个人已生在世上了。

22 So you also are now in anguish. But I will see you again, and your hearts will rejoice, and no one will take your joy away from you.

如今,你们固然感到忧愁,但我要再见到你们,那时,你们心里要喜乐,并且你们的喜乐谁也不能从你们夺去。

23 On that day you will not question me about anything. Amen, amen, I say to you, whatever you ask the Father in my name he will give you.

那一天,你们什么也不必问我了。我实实在在告诉你们:你们因我的名无论向父求什么,他必赐给你们。

24 Until now you have not asked anything in my name; ask and you will receive, so that your joy may be complete.

直到现在,你们没有因我的名求什么;求罢!必会得到,好使你们的喜乐得以圆满。"

25 6 "I have told you this in figures of speech. The hour is coming when I will no longer speak to you in figures but I will tell you clearly about the Father.

"我用比喻对你们讲了这一切;但时候来到,我不再用比喻对你们说话,而要明明地向你们传报有关父的一切。

26 On that day you will ask in my name, and I do not tell you that I will ask the Father for you.

在那一天,你们要因我的名祈求,我不向你们说:我要为你们求父,

27 For the Father himself loves you, because you have loved me and have come to believe that I came from God.

因为父自己爱你们,因你们爱了我,且相信我出自天主。

28 I came from the Father and have come into the world. Now I am leaving the world and going back to the Father."

我出自父,来到了世界上;我又离开世界,往父那里去。"

29 His disciples said, "Now you are talking plainly, and not in any figure of speech.

他的门徒便说:"看,现在你明明地讲论,不用什么比喻了。

30 Now we realize that you know everything and that you do not need to have anyone question you. Because of this we believe that you came from God." 7

现在,我们晓得你知道一切,不需要有人问你;因此,我们相信你是出自天主。"

31 Jesus answered them, "Do you believe now?

耶稣回答说:"现在你们相信吗?

32 Behold, the hour is coming and has arrived when each of you will be scattered 8 to his own home and you will leave me alone. But I am not alone, because the Father is with me.

看,时辰要来,且己来到,你们要被驱散,各人归各人的地方去,撇下我独自一个,其实我并不是独自一个,因为有父与我同在。

33 I have told you this so that you might have peace in me. In the world you will have trouble, but take courage, I have conquered the world."

我给你们讲了这一切,是要你们在我内得到平安。在世界上你们要受苦难;然而你们放心,我已战胜了世界。"

Footnotes(注解)

1 [2] Hour: of persecution, not Jesus' "hour" (see the note on John 2:4).

2 [4b-33] A duplicate of John 14:1-31 on departure and return.

3 [5] Not one of you asks me: the difficulty of reconciling this with Simon Peter's question in John 13:36 and Thomas' words in John 14:5 strengthens the supposition that the last discourse has been made up of several collections of Johannine material.

4 [8-11] These verses illustrate the forensic character of the Paraclete's role: in the forum of the disciples' conscience he prosecutes the world. He leads believers to see (a) that the basic sin was and is refusal to believe in Jesus; (b) that, although Jesus was found guilty and apparently died in disgrace, in reality righteousness has triumphed, for Jesus has returned to his Father; (c) finally, that it is the ruler of this world, Satan, who has been condemned through Jesus' death (John 12:32).

5 [13] Declare to you the things that are coming: not a reference to new predictions about the future, but interpretation of what has already occurred or been said.

6 [25] See the note on John 10:6. Here, possibly a reference to John 15:1-16 or John 16:21.

7 [30] The reference is seemingly to the fact that Jesus could anticipate their question in John 16:19. The disciples naively think they have the full understanding that is the climax of "the hour" of Jesus' death, resurrection, and ascension (John 16:25), but the only part of the hour that is at hand for them is their share in the passion (John 16:32).

8 [32] You will be scattered: cf Mark 14:27 and Matthew 26:31, where both cite Zechariah 13:7 about the sheep being dispersed.

若望福音 John Chapter 17
John
Chapter 17

1 1 2 When Jesus had said this, he raised his eyes to heaven and said, "Father, the hour has come. Give glory to your son, so that your son may glorify you,

耶稣讲完了这些话,便举目向天说:"父啊!时辰来到了,求你光荣你的子,好叫子也光荣你:

2 3 just as you gave him authority over all people, so that he may give eternal life to all you gave him.

因为你赐给了他权柄掌管凡有血肉的人,是为叫他将永生赐给一切你所赐给他的人。

3 4 Now this is eternal life, that they should know you, the only true God, and the one whom you sent, Jesus Christ.

永生就是:认识你,唯一的真天主,和你所派遣来的耶稣基督。

4 I glorified you on earth by accomplishing the work that you gave me to do.

我在地上,已光荣了你,完成了你所委托我所作的工作。

5 Now glorify me, Father, with you, with the glory that I had with you before the world began.

父啊!现在,在你面前光荣我罢!赐给我在世界未有以前,我在你前所有的光荣罢!"

6 "I revealed your name 5 to those whom you gave me out of the world. They belonged to you, and you gave them to me, and they have kept your word.

"我将你的名,已显示给那些你由世界中所赐给我的人。他们原属于你,你把他们托给了我,他们也遵守了你的话。

7 Now they know that everything you gave me is from you,

现在,他们已知道:凡你赐给我的,都是由你而来的,

8 because the words you gave to me I have given to them, and they accepted them and truly understood that I came from you, and they have believed that you sent me.

因为你所授给我的话,我都传给了他们;他们也接受了,也确实知道我是出于你,并且相信是你派遣了我。

9 I pray for them. I do not pray for the world but for the ones you have given me, because they are yours,

我为他们祈求,不为世界祈求,只为你赐给我的人祈求,因为他们原是属于你的。

10 and everything of mine is yours and everything of yours is mine, and I have been glorified in them.

我的一切都是你的,你的一切都是我的:我因他们已受到了光荣。

11 And now I will no longer be in the world, but they are in the world, while I am coming to you. Holy Father, keep them in your name that you have given me, so that they may be one just as we are.

从今以后,我不在世界上了,但他们仍在世界上,我却到你那里去。圣父啊!求你因你的名,保全那些你所赐给我的人,使他们合而为一,正如我们一样。

12 When I was with them I protected them in your name that you gave me, and I guarded them, and none of them was lost except the son of destruction, in order that the scripture might be fulfilled.

当我和他们同在时,我因你的名,保全了你所赐给我的人,护卫了他们,其中除了那丧亡之子,没有丧亡一个,这是为应验经上的话。

13 But now I am coming to you. I speak this in the world so that they may share my joy completely.

但如今我到你那里去,我在世上讲这话,是为叫他们的心充满我的喜乐。

14 I gave them your word, and the world hated them, because they do not belong to the world any more than I belong to the world.

我已将你的话授给了他们,世界却憎恨他们,因为他们不属于世界,就如我不属于世界一样。

15 6 I do not ask that you take them out of the world but that you keep them from the evil one.

我不求你将他们从世界上撤去,只求你保护他们脱免邪恶。

16 They do not belong to the world any more than I belong to the world.

他们不属于世界,就如我不属于世界一样。

17 Consecrate them in the truth. Your word is truth.

求你以真理祝圣他们,你的话就是真理。

18 As you sent me into the world, so I sent them into the world.

就如你派遣我到世界上来,照样我也派遣他们到世界上去。

19 And I consecrate myself for them, so that they also may be consecrated in truth.

我为他们祝圣我自己,为叫他们也因真理而被祝圣。"

20 "I pray not only for them, but also for those who will believe in me through their word,

"我不但为他们祈求,而且也为那些因他们的话而信从我的人祈求。

21 so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me.

愿众人都合而为一!父啊!愿他们在我们内合而为一,就如你在我内,我在你内,为叫世界相信是你派遣了我。

22 And I have given them the glory you gave me, so that they may be one, as we are one,

我将你赐给我的光荣赐给了他们,为叫他们合而为一,就如我们原为一体一样。

23 I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me.

我在他们内,你在我内,使他们完全合而为一,为叫世界知道是你派遣了我,并且你爱了他们,如爱了我一样。

24 Father, they are your gift to me. I wish that where I am 7 they also may be with me, that they may see my glory that you gave me, because you loved me before the foundation of the world.

父啊!你所赐给我的人,我愿我在那里,他们也同我在一起,使他们享见你所赐给我的光荣,因为你在创世之前,就爱了我。

25 Righteous Father, the world also does not know you, but I know you, and they know that you sent me.

公义的父啊!世界没有认识你,我却认识了你,这些人也知道是你派遣了我。

26 I made known to them your name and I will make it known, 8 that the love with which you loved me may be in them and I in them."

我已将你的名宣示给他们了,我还要宣示,好使你爱我的爱,在他们内,我也在他们内。"

Footnotes(注解)

1 [1-26] Climax of the last discourse(s). Since the sixteenth century, this chapter has been called the "high priestly prayer" of Jesus. He speaks as intercessor, with words addressed directly to the Father and not to the disciples, who supposedly only overhear. Yet the prayer is one of petition, for immediate (John 17:6-19) and future (John 17:20-21) disciples. Many phrases reminiscent of the Lord's Prayer occur. Although still in the world (John 17:13), Jesus looks on his earthly ministry as a thing of the past (John 17:4, 12). Whereas Jesus has up to this time stated that the disciples could follow him (John 13:33, 36), now he wishes them to be with him in union with the Father (John 17:12-14).

2 [1] The action of looking up to heaven and the address Father are typical of Jesus at prayer; cf John 11:41 and Luke 11:2.

3 [2] Another possible interpretation is to treat the first line of the verse as parenthetical and the second as an appositive to the clause that ends v 1: so that your son may glorify you (just as . . . all people), so that he may give eternal life. . . .

4 [3] This verse was clearly added in the editing of the gospel as a reflection on the preceding verse; Jesus nowhere else refers to himself as Jesus Christ.

5 [6] I revealed your name: perhaps the name I AM; cf John 8:24, 28, 58; 13:19.

6 [15] Note the resemblance to the petition of the Lord's Prayer, "deliver us from the evil one." Both probably refer to the devil rather than to abstract evil.

7 [24] Where I am: Jesus prays for the believers ultimately to join him in heaven. Then they will not see his glory as in a mirror but clearly (2 Cor 3:18; 1 John 3:2).

8 [26] I will make it known: through the Advocate.


若望福音 John Chapter 18
John
Chapter 18

1 1 2 When he had said this, Jesus went out with his disciples across the Kidron valley to where there was a garden, into which he and his disciples entered.

耶稣说完了这些话,就和门徒出去,到了克德龙溪的对岸,在那里有一个园子,他和门徒便进去了。

2 Judas his betrayer also knew the place, because Jesus had often met there with his disciples.

出卖他的犹达斯也知道那地方,因为耶稣同门徒曾屡次在那里聚集。

3 So Judas got a band of soldiers 3 and guards from the chief priests and the Pharisees and went there with lanterns, torches, and weapons.

犹达斯便领了一队兵和由司祭长及法利塞人派来的差役,带着火把、灯笼与武器,来到那里。

4 Jesus, knowing everything that was going to happen to him, went out and said to them, "Whom are you looking for?"

耶稣既知道要临到他身上的一切事,便上前去问他们说:"你们找谁?"

5 They answered him, "Jesus the Nazorean." 4 He said to them, "I AM." Judas his betrayer was also with them.

他们答复说:"纳匝肋人耶稣。"他向他们说:"我就是。"出卖他的犹达斯也同他们站在一起。

6 When he said to them, "I AM," they turned away and fell to the ground.

耶稣一对他们说了"我就是。"他们便倒退跌在地上。

7 So he again asked them, "Whom are you looking for?" They said, "Jesus the Nazorean."

于是他又问他们说:"你们找谁?"他们说:"纳匝肋人耶稣。"

8 Jesus answered, "I told you that I AM. So if you are looking for me, let these men go."

耶稣答复说:"我已给你们说了‘我就是’;你们既然找我,就让这些人去罢!"

9 5 This was to fulfill what he had said, "I have not lost any of those you gave me."

这是为应验他先前所说的话:"你赐给我的人,其中我没有丧失一个。"

10 Then Simon Peter, who had a sword, drew it, struck the high priest's slave, and cut off his right ear. The slave's name was Malchus. 6

西满伯多禄有一把剑,就拔出来,向大司祭的一个仆人砍去,削下了他的右耳;那仆人名叫玛耳曷。

11 Jesus said to Peter, "Put your sword into its scabbard. Shall I not drink the cup 7 that the Father gave me?"

耶稣就对伯多禄说:"把剑收入鞘内!父赐给我的杯,我岂能不喝吗?"

12 So the band of soldiers, the tribune, and the Jewish guards seized Jesus, bound him,

于是兵队、千夫长和犹太人的差役拘捕了耶稣,把他捆起来,

13 and brought him to Annas 8 first. He was the father-in-law of Caiaphas, who was high priest that year.

先解送到亚纳斯那里,亚纳斯是那一年当大司祭的盖法的岳父。

14 It was Caiaphas who had counseled the Jews that it was better that one man should die rather than the people.

就是这个盖法曾给犹太人出过主意:叫一个人替百姓死,是有利的。

15 Simon Peter and another disciple 9 followed Jesus. Now the other disciple was known to the high priest, and he entered the courtyard of the high priest with Jesus.

那时,西满伯多禄同另一个门徒跟着耶稣;那门徒是大司祭所认识的,便同耶稣一起进入了大司祭的庭院,

16 But Peter stood at the gate outside. So the other disciple, the acquaintance of the high priest, went out and spoke to the gatekeeper and brought Peter in.

伯多禄却站在门外;大司祭认识的那个门徒遂出来,对看门的侍女说了一声,就领伯多禄进去。

17 Then the maid who was the gatekeeper said to Peter, "You are not one of this man's disciples, are you?" He said, "I am not."

那看门的侍女对伯多禄说:"你不也是这人的一个门徒吗?"他说:"我不是。"

18 Now the slaves and the guards were standing around a charcoal fire that they had made, because it was cold, and were warming themselves. Peter was also standing there keeping warm.

那时,仆人和差役,因为天冷就生了炭火,站着烤火取暖;伯多禄也同他们站在一起,烤火取暖。

19 The high priest questioned Jesus about his disciples and about his doctrine.

大司祭就有关他的门徒和他的教义审问耶稣。

20 Jesus answered him, "I have spoken publicly to the world. I have always taught in a synagogue or in the temple area 10 where all the Jews gather, and in secret I have said nothing.

耶稣答复他说:"我向来公开地对世人讲话,我常常在会堂和圣殿内,即众犹太人所聚集的地方施教,在暗地里我并没有讲过什么。

21 Why ask me? Ask those who heard me what I said to them. They know what I said."

你为什么问我?你问那些听过我的人,我给他们讲了什么;他们知道我所说的。"

22 When he had said this, one of the temple guards standing there struck Jesus and said, "Is this the way you answer the high priest?"

他刚说完这话,侍立在旁的一个差役就给了耶稣一个耳光说:"你就这样答复大司祭吗?"

23 Jesus answered him, "If I have spoken wrongly, testify to the wrong; but if I have spoken rightly, why do you strike me?"

耶稣答复他说:"我若说得不对,你指证那里不对;若对,你为什么打我?"

24 Then Annas sent him bound to Caiaphas 11 the high priest.

亚纳斯遂把被捆的耶稣,解送到大司祭盖法那里去。

25 Now Simon Peter was standing there keeping warm. And they said to him, "You are not one of his disciples, are you?" He denied it and said, "I am not."

西满伯多禄仍站着烤火取暖,于是有人向他说:"你不也是他门徒中的一个吗?"伯多禄否认说:"我不是。"

26 One of the slaves of the high priest, a relative of the one whose ear Peter had cut off, said, "Didn't I see you in the garden with him?"

有大司祭的一个仆役,是伯多禄削下耳朵的那人的亲戚,对他说:"我不是在山园中看见你同他在一起吗?"

27 Again Peter denied it. And immediately the cock crowed. 12

伯多禄又否认了,立时鸡就叫了。

28 Then they brought Jesus from Caiaphas to the praetorium. 13 It was morning. And they themselves did not enter the praetorium, in order not to be defiled so that they could eat the Passover.

然后他们从盖法那里把耶稣解往总督府,那时是清晨;他们自己却没有进入总督府,怕受了沾污,而不能吃逾越节的羔羊。

29 So Pilate came out to them and said, "What charge do you bring (against) this man?"

因此,比拉多出来,到外面向他们说:"你们对这人提出什么控告?"

30 They answered and said to him, "If he were not a criminal, we would not have handed him over to you."

他们回答说:"如果这人不是作恶的,我们便不会把他交给你。"

31 At this, Pilate said to them, "Take him yourselves, and judge him according to your law." The Jews answered him, "We do not have the right to execute anyone," 14

比拉多便对他们说:"你们自己把他带去,按照你们的法律审判他罢!"犹太人回答说:"我们是不许处死任何人的!"

32 15 in order that the word of Jesus might be fulfilled that he said indicating the kind of death he would die.

这是为应验耶稣论及自己将怎样死去而说过的话。

33 So Pilate went back into the praetorium and summoned Jesus and said to him, "Are you the King of the Jews?"

比拉多于是又进了总督府,叫了耶稣来,对他说:"你是犹太的君王吗?"

34 Jesus answered, "Do you say this on your own or have others told you about me?"

耶稣答复说:"这话是你由自己说的,或是别人论我而对你说的?"

35 Pilate answered, "I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?"

比拉多答说:"莫非我是个犹太人?你的民族和司祭长把你交付给我,你作了什么?"

36 Jesus answered, "My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants (would) be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here."

耶稣回答说:"我的国不属于这世界;假使我的国属于这世界,我的臣民早已反抗了,使我不至于被交给犹太人;但是我的国不是这世界的。"

37 So Pilate said to him, "Then you are a king?" Jesus answered, "You say I am a king. 16 For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice."

于是比拉多对他说:"那么,你就是君王了?"耶稣回答说:"你说的是,我是君王。我为此而生,我也为此而来到世界上,为给真理作证:凡属于真理的,必听从我的声音。"

38 Pilate said to him, "What is truth?" When he had said this, he again went out to the Jews and said to them, "I find no guilt in him.

比拉多遂说:"什么是真理?"说了这话,再出去到犹太人那里,向他们说:"我在这人身上查不出什么罪状来。

39 But you have a custom that I release one prisoner to you at Passover. 17 Do you want me to release to you the King of the Jews?"

你们有个惯例:在逾越节我该给你们释放一人;那么,你们愿意我给你们释放犹太人的君王吗?"
40 They cried out again, "Not this one but Barabbas!" 18 Now Barabbas was a revolutionary.

他们就大声喊说:"不要这人,而要巴辣巴!"巴辣巴原是个强盗。

Footnotes(注解)

1 [1-14] John does not mention the agony in the garden and the kiss of Judas, nor does he identify the place as Gethsemane or the Mount of Olives.

2 [1] Jesus went out: see John 14:31 where it seems he is leaving the supper room. Kidron valley: literally, "the winter-flowing Kidron"; this wadi has water only during the winter rains.

3 [3] Band of soldiers: seems to refer to Roman troops, either the full cohort of 600 men (1/10 of a legion), or more likely the maniple of 200 under their tribune (John 18:12). In this case, John is hinting at Roman collusion in the action against Jesus before he was brought to Pilate. The lanterns and torches may be symbolic of the hour of darkness.

4 [5] Nazorean: the form found in Matthew 26:71 (see the note on Matthew 2:23) is here used, not Nazarene of Mark. I AM: or "I am he," but probably intended by the evangelist as an expression of divinity (cf their appropriate response in John 18:6); see the note on John 8:24. John sets the confusion of the arresting party against the background of Jesus' divine majesty.

5 [9] The citation may refer to John 6:39; 10:28; or John 17:12.

6 [10] Only John gives the names of the two antagonists; both John and Luke mention the right ear.

7 [11] The theme of the cup is found in the synoptic account of the agony (Mark 14:36 and parallels).

8 [13] Annas: only John mentions an inquiry before Annas; cf John 18:16, 19-24; see the note on Luke 3:2. It is unlikely that this nighttime interrogation before Annas is the same as the trial before Caiaphas placed by Matthew and Mark at night and by Luke in the morning.

9 [15-16] Another disciple . . . the other disciple: see the note on John 13:23.

10 [20] I have always taught . . . in the temple area: cf Mark 14:49 for a similar statement.

11 [24] Caiaphas: see Matthew 26:3, 57; Luke 3:2; and the notes there. John may leave room here for the trial before Caiaphas described in the synoptic gospels.

12 [27] Cockcrow was the third Roman division of the night, lasting from midnight to 3 A.M.

13 [28] Praetorium: see the note on Matthew 27:27. Morning: literally, "the early hour," or fourth Roman division of the night, 3 to 6 A.M. The Passover: the synoptic gospels give the impression that the Thursday night supper was the Passover meal (Mark 14:12); for John that meal is still to be eaten Friday night.

14 [31] We do not have the right to execute anyone: only John gives this reason for their bringing Jesus to Pilate. Jewish sources are not clear on the competence of the Sanhedrin at this period to sentence and to execute for political crimes.

15 [32] The Jewish punishment for blasphemy was stoning (Lev 24:16). In coming to the Romans to ensure that Jesus would be crucified, the Jewish authorities fulfilled his prophecy that he would be exalted (John 3:14; 12:32-33). There is some historical evidence, however, for Jews crucifying Jews.

16 [37] You say I am a king: see Matthew 26:64 for a similar response to the high priest. It is at best a reluctant affirmative.

17 [39] See the note on Matthew 27:15.

18 [40] Barabbas: see the note on Matthew 27:16-17. Revolutionary: a guerrilla warrior fighting for nationalistic aims, though the term can also denote a robber. See the note on Matthew 27:38.


若望福音 John Chapter 19

John
Chapter 19

1 1 Then Pilate took Jesus and had him scourged.

那时,比拉多命人把耶稣带去鞭打了。

2 And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak,

然后兵士们用荆棘编了个茨冠,放在他头上,给他披上一件紫红袍,

3 and they came to him and said,"Hail, King of the Jews!" And they struck him repeatedly.

来到他跟前说:“犹太人的君王,万岁!”并给他耳光。

4 Once more Pilate went out and said to them,"Look, I am bringing him out to you, so that you may know that I find no guilt in him."

比拉多又出去到外面,向他们说:“看,我给你们领出他来,为叫你们知道我在他身上查不出什么罪状。”

5 So Jesus came out, wearing the crown of thorns and the purple cloak. And he said to them,"Behold, the man!"

于是耶稣带着茨冠,披着紫红袍出来了;比拉多就对他们说:“看,这个人!”

6 When the chief priests and the guards saw him they cried out,"Crucify him, crucify him!" Pilate said to them,"Take him yourselves and crucify him. I find no guilt in him."

司祭长和差役们一看见耶稣,就喊说:“钉在十字架上!钉他在十字架上!”比拉多对他们说:“你们把他带去,钉在十字架上罢!我在他身上查不出什么罪状。”

7 2 The Jews answered,"We have a law, and according to that law he ought to die, because he made himself the Son of God."

犹太答复他说:“我们有法律,按法律他应该死,因为他自充为天主子。”

8 Now when Pilate heard this statement, he became even more afraid,

比拉多听了这话,越发害怕,

9 and went back into the praetorium and said to Jesus,"Where are you from?" Jesus did not answer him.

遂又进了总督府,对耶稣说:“你到底是那里的?”耶稣却没有回答他。

10 So Pilate said to him,"Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?"

于是比拉多对他说:“你对我也不说话吗?你不知道我有权柄释放你,也有权柄钉你在十字架上吗?”

11 Jesus answered (him),"You would have no power over me if it had not been given to you from above. For this reason the one who handed me over to you has the greater sin."

耶稣答说:“若不是由上赐给你,你对我什么权柄也没有;为此,把我交付给你的人,负罪更大。”

12 Consequently, Pilate tried to release him; but the Jews cried out,"If you release him, you are not a Friend of Caesar. 3 Everyone who makes himself a king opposes Caesar."

从此,比拉多设法要释放耶稣,犹太人却喊说:“你如果释放这人,你就不是凯撒的朋友,因为凡自充为王的,就是背叛凯撒。”

13 When Pilate heard these words he brought Jesus out and seated him 4 on the judge's bench in the place called Stone Pavement, in Hebrew, Gabbatha.

比拉多一听这话,就把耶稣领出来,到了一个名叫“石铺地”──希伯来话叫“加巴达”的地方,坐在审判座位上。

14 It was preparation day for Passover, and it was about noon. 5 And he said to the Jews,"Behold, your king!"

时值逾越节的预备日,约莫第六时辰,比拉多对犹太人说:“看,你们的君王!”

15 They cried out,"Take him away, take him away! Crucify him!" Pilate said to them,"Shall I crucify your king?" The chief priests answered,"We have no king but Caesar."

他们就喊叫说:“除掉,除掉,钉他在十字架上!”比拉多对他们说:“要我把你们的君王在十字架上吗?”司祭长答说:“除了凯撒,我们没有君王。”

16 Then he handed him over to them to be crucified. 6 So they took Jesus,

于是比拉多把耶稣交给他们去钉死。 他们就把耶稣带去了。

17 and carrying the cross himself 7 he went out to what is called the Place of the Skull, in Hebrew, Golgotha.

耶稣自己背着十字架出来,到了一个名叫“髑髅”的地方,希伯来话叫“哥耳哥达”,

18 There they crucified him, and with him two others, one on either side, with Jesus in the middle.

他们就在那里把他钉在十字架上,同他一起另有两个人:一个在这边,一个在那边,耶稣在中间。

19 8 Pilate also had an inscription written and put on the cross. It read,"Jesus the Nazorean, the King of the Jews."

比拉多写了个牌子,放在十字架上端,写的是:“纳匝肋人耶稣,犹太人的君王。”

20 Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek.

这牌子有许多犹太人念了,因为耶稣被在十字架上的地方离城很近,字是用希伯来、罗马和希腊文写的。

21 So the chief priests of the Jews said to Pilate,"Do not write ‘The King of the Jews,' but that he said, ‘I am the King of the Jews.'"

于是犹太人的司祭长就对比拉多说:“不要写犹太人的君王,该写他自己说:我是犹太人的君王。”

22 Pilate answered,"What I have written, I have written."

比拉多答复说:“我写了,就写了。”

23 9 When the soldiers had crucified Jesus, they took his clothes and divided them into four shares, a share for each soldier. They also took his tunic, but the tunic was seamless, woven in one piece from the top down.

兵士将耶稣钉在十字架上后,拿了他的衣服,分成四分,每人一分;又拿了长衣,因那长衣是无缝的,由上到下浑然织成,

24 So they said to one another,"Let's not tear it, but cast lots for it to see whose it will be," in order that the passage of scripture might be fulfilled (that says):"They divided my garments among them, and for my vesture they cast lots." This is what the soldiers did.

所以他们彼此说:“我们不要把它撕开,我们掷骰,看是谁的。”这就应验了经上的话‘他们瓜分了我的衣服,为我的长衣,他们拈阄。’士兵果然这样作了。

25 10 Standing by the cross of Jesus were his mother and his mother's sister, Mary the wife of Clopas, and Mary of Magdala.

在耶稣的十字架旁,站着他的母亲和他母亲的姊妹,还有克罗帕的妻子玛利亚和玛利亚玛达肋纳。

26 When Jesus saw his mother 11 and the disciple there whom he loved, he said to his mother,"Woman, behold, your son."

耶稣看见母亲,又看见他所爱的门徒站在旁边,就对母亲说:“女人,看,你的儿子!”

27 Then he said to the disciple,"Behold, your mother." And from that hour the disciple took her into his home.

然后又对那门徒说:“看,你的母亲!”就从那时起,那门徒把她接到自己家里。

28 After this, aware that everything was now finished, in order that the scripture might be fulfilled, 12 Jesus said,"I thirst."

此后,耶稣因知道一切事都完成了,为应验经上的话,遂说:‘我渴。’

29 There was a vessel filled with common wine. 13 So they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth.

有一个盛满了醋的器皿放在那里,有人便将海绵浸满了醋,绑在长枪上,送到他的口边。

30 14 When Jesus had taken the wine, he said,"It is finished." And bowing his head, he handed over the spirit.

耶稣一尝了那醋,便说:“完成了。”就低下头,交付了灵魂。

31 Now since it was preparation day, in order that the bodies might not remain on the cross on the sabbath, for the sabbath day of that week was a solemn one, the Jews asked Pilate that their legs be broken and they be taken down.

犹太人因那日子是预备日,免得安息日内──那安息日原是个大节日──尸首留在十字架上,就来请求比拉多打断他们的腿,把他们拿去。

32 So the soldiers came and broke the legs of the first and then of the other one who was crucified with Jesus.

士兵遂前来,把第一个人的,并与耶稣同钉在十字架上的第二个人的腿打断了。

33 But when they came to Jesus and saw that he was already dead, they did not break his legs,

可是,及至来到耶稣跟前,看见他已经死了,就没有打断他的腿;

34 15 but one soldier thrust his lance into his side, and immediately blood and water flowed out.

但是,有一个兵士用枪刺透了他的肋旁,立时流出了血和水。

35 An eyewitness has testified, and his testimony is true; he knows 16 that he is speaking the truth, so that you also may (come to) believe.

那看见这事的人就作证,而他的见证是真实的;并且“那位”知道他所说的是真实的,为叫你们也相信。

36 For this happened so that the scripture passage might be fulfilled:"Not a bone of it will be broken."

这些事发生,正应验了经上的话说:‘不可将他的骨头打断。’

37 And again another passage says:"They will look upon him whom they have pierced."

经上另有一句说:‘他们要瞻望他们所刺透的。’

38 17 After this, Joseph of Arimathea, secretly a disciple of Jesus for fear of the Jews, asked Pilate if he could remove the body of Jesus. And Pilate permitted it. So he came and took his body.

这些事以后,阿黎玛特雅人若瑟──他因怕犹太人,暗中作了耶稣的门徒──来求比拉多,为领取耶稣的遗体;比拉多允许了。于是他来把耶稣的遗体领去了。

39 Nicodemus, the one who had first come to him at night, also came bringing a mixture of myrrh and aloes weighing about one hundred pounds.

那以前夜间来见耶稣的尼苛德摩也来了,带着没药及沉香调和的香料,约有一百斤。

40 They took the body of Jesus and bound it with burial cloths along with the spices, according to the Jewish burial custom.

他们取下了耶稣的遗体,照犹太人埋葬的习俗,用殓布和香料把他裹好。

41 Now in the place where he had been crucified there was a garden, and in the garden a new tomb, in which no one had yet been buried.

在耶稣被钉在十字架上的地方,有一个园子,那园子里有一座新坟墓,里面还没有安葬过人。

42 So they laid Jesus there because of the Jewish preparation day; for the tomb was close by.

只因是犹太人的预备日,坟墓又近,就在那里安葬了耶稣。

                  
Footnotes(注解)

1 [1] Luke places the mockery of Jesus at the midpoint in the trial when Jesus was sent to Herod. Mark and Matthew place the scourging and mockery at the end of the trial after the sentence of death. Scourging was an integral part of the crucifixion penalty.

2 [7] Made himself the Son of God: this question was not raised in John's account of the Jewish interrogations of Jesus as it was in the synoptic account. Nevertheless, see John 5:18; 8:53; 10:36.

3 [12] Friend of Caesar: a Roman honorific title bestowed upon high-ranking officials for merit.

4 [13] Seated him: others translate"(Pilate) sat down." In John's thought, Jesus is the real judge of the world, and John may here be portraying him seated on the judgment bench. Stone Pavement: in Greek lithostrotos; under the fortress Antonia, one of the conjectured locations of the praetorium, a massive stone pavement has been excavated. Gabbatha (Aramaic rather than Hebrew) probably means"ridge, elevation."

5 [14] Noon: Mark 15:25 has Jesus crucified"at the third hour," which means either 9 A.M. or the period from 9 to 12. Noon, the time when, according to John, Jesus was sentenced to death, was the hour at which the priests began to slaughter Passover lambs in the temple; see John 1:29.

6 [16] He handed him over to them to be crucified: in context this would seem to mean"handed him over to the chief priests." Luke 23:25 has a similar ambiguity. There is a polemic tendency in the gospels to place the guilt of the crucifixion on the Jewish authorities and to exonerate the Romans from blame. But John later mentions the Roman soldiers (John 19:23), and it was to these soldiers that Pilate handed Jesus over.

7 [17] Carrying the cross himself: a different picture from that of the synoptics, especially Luke 23:26 where Simon of Cyrene is made to carry the cross, walking behind Jesus. In John's theology, Jesus remained in complete control and master of his destiny (cf John 10:18). Place of the Skull: the Latin word for skull is Calvaria; hence"Calvary." Golgotha is actually an Aramaic rather than a Hebrew word.

8 [19] The inscription differs with slightly different words in each of the four gospels. John's form is fullest and gives the equivalent of the Latin INRI = Iesus Nazarenus Rex Iudaeorum. Only John mentions its polyglot character (John 19:20) and Pilate's role in keeping the title unchanged (John 19:21-22).

9 [23-25a] While all four gospels describe the soldiers casting lots to divide Jesus' garments (see the note on Matthew 27:35), only John quotes the underlying passage from Psalm 22:19, and only John sees each line of the poetic parallelism literally carried out in two separate actions (John 19:23-24).

10 [25] It is not clear whether four women are meant, or three (i.e., Mary the wife of Cl[e]opas [cf Luke 24:18] is in apposition with his mother's sister) or two (his mother and his mother's sister, i.e., Mary of Cl[e]opas and Mary of Magdala). Only John mentions the mother of Jesus here. The synoptics h, ave a group of women looking on from a distance at the cross (Mark 15:40).

11 [26-27] This scene has been interpreted literally, of Jesus' concern for his mother; and symbolically, e.g., in the light of the Cana story in John 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in John 13 (the presence of the beloved disciple; the hour). Now that the hour has come (John 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus' revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled.

12 [28] The scripture . . . fulfilled: either in the scene of John 19:25-27, or in the I thirst of John 19:28. If the latter, Psalm 22:16; 69:22 deserve consideration.

13 [29] Wine: John does not mention the drugged wine, a narcotic that Jesus refused as the crucifixion began (Mark 15:23), but only this final gesture of kindness at the end (Mark 15:36). Hyssop, a small plant, is scarcely suitable for carrying a sponge (Mark mentions a reed) and may be a symbolic reference to the hyssop used to daub the blood of the paschal lamb on the doorpost of the Hebrews (Exodus 12:22).

14 [30] Handed over the spirit: there is a double nuance of dying (giving up the last breath or spirit) and that of passing on the holy Spirit; see John 7:39 which connects the giving of the Spirit with Jesus' glorious return to the Father, and John 20:22 where the author portrays the conferral of the Spirit.

15 [34-35] John probably emphasizes these verses to show the reality of Jesus' death, against the Docetist heretics. In the blood and water there may also be a symbolic reference to the Eucharist and baptism.

16 [35] He knows: it is not certain from the Greek that this he is the eyewitness of the first part of the sentence. May [come to] believe: see the note on John 20:31.

17 [38-42] In the first three gospels there is no anointing on Friday. In Matthew and Luke the women come to the tomb on Sunday morning precisely to anoint Jesus.

若望福音 John Chapter 20
John
Chapter 20

1 1 2 3 On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb.

一周的第一天,清晨,天还黑的时候,玛利亚玛达肋纳来到坟墓那里,看见石头已从墓门挪开了。

2 So she ran 4 and went to Simon Peter and to the other disciple whom Jesus loved, and told them, "They have taken the Lord from the tomb, and we don't know where they put him."

于是她跑去见西满伯多禄和耶稣所爱的那另一个门徒,对他们说:"有人从坟墓中把主搬走了,我们不知道他们把他放在那里了。"

3 5 So Peter and the other disciple went out and came to the tomb.

伯多禄便和那另一个门徒出来,往坟墓那里去了。

4 They both ran, but the other disciple ran faster than Peter and arrived at the tomb first;

两人一起跑,但那另一个门徒比伯多禄跑得快,先来到了坟墓那里。

5 he bent down and saw the burial cloths there, but did not go in.

他俯身看见放着的殓布,却没有进去。

6 When Simon Peter arrived after him, he went into the tomb and saw the burial cloths 6 there,

随着他的西满伯多禄也来到了,进了坟墓,看见了放着的殓布,

7 and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place.

也看见耶稣头上的那块汗巾,不同殓布放在一起;而另在一处卷着。

8 Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed.

那时,先来到坟墓的那个门徒,也进去了,一看见就相信了。

9 7 For they did not yet understand the scripture that he had to rise from the dead.

这是因为他们还不明白,耶稣必须从死者中复活的那段圣经。

10 Then the disciples returned home.

然后两个门徒又回到家里去了。

11 8 But Mary stayed outside the tomb weeping. And as she wept, she bent over into the tomb

玛利亚却站在坟墓外边痛哭;她痛哭的时候,就俯身向坟墓里面窥看,

12 and saw two angels in white sitting there, one at the head and one at the feet where the body of Jesus had been.

见有两位穿白衣的天使,坐在安放过耶稣遗体的地方:一位在头部,一位在脚部。

13 And they said to her, "Woman, why are you weeping?" She said to them, "They have taken my Lord, and I don't know where they laid him."

那两位天使对她说:"女人!你哭什么?"她答说:"有人把我主搬走了,我不知道他们把他放在那里了。"

14 When she had said this, she turned around and saw Jesus there, but did not know it was Jesus.

说了这话,就向后转身,见耶稣站在那里,却不知道他就是耶稣。

15 Jesus said to her, "Woman, why are you weeping? Whom are you looking for?" She thought it was the gardener and said to him, "Sir, if you carried him away, tell me where you laid him, and I will take him."

耶稣向她说:"女人,你哭什么?你找谁?"她以为是园丁,就说:"先生,若是你把他搬走了,请告诉我,你把他放在那里,我去取回他来。"

16 Jesus said to her, "Mary!" She turned and said to him in Hebrew, "Rabbouni," 9 which means Teacher.

耶稣给她说:"玛利亚!"她便转身用希伯来话对他说:"辣步尼!"就是说"师傅。"

17 Jesus said to her, "Stop holding on to me, 10 for I have not yet ascended to the Father. But go to my brothers and tell them, ‘I am going to my Father and your Father, to my God and your God.'"

耶稣向她说:"你别拉住我不放,因为我还没有升到父那里;你到我的弟兄那里去,告诉他们:我升到我的父和你们的父那里去,升到我的天主和你们的天主那里去。"

18 Mary of Magdala went and announced to the disciples, "I have seen the Lord," and what he told her.

玛利亚玛达肋纳就去告诉门徒说:"我见了主。"并报告了耶稣对她所说的那些话。

19 11 12 On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, "Peace be with you."

正是那一周的第一天晚上,门徒所在的地方,因为怕犹太人,门户都关着,耶稣来了,站在中间对他们说:"愿你们平安!"

20 When he had said this, he showed them his hands and his side. 13 The disciples rejoiced when they saw the Lord.

说了这话,便把手和肋膀指给他们看。门徒见了主,便喜欢起来。

21 14 (Jesus) said to them again, "Peace be with you. As the Father has sent me, so I send you."

耶稣又对他们说:"愿你们平安!就如父派遣了我,我也同样派遣你们。"

22 15 And when he had said this, he breathed on them and said to them, "Receive the holy Spirit.

说了这话,就向他们嘘了一口气,说:"你们领受圣神罢!

23 16 Whose sins you forgive are forgiven them, and whose sins you retain are retained."

你们赦免谁的罪,就给谁赦免;你们存留谁的,就给谁存留。"

24 Thomas, called Didymus, one of the Twelve, was not with them when Jesus came.

十二人中的一个,号称狄狄摩的多默,当耶稣来时,却没有和他们在一起。

25 So the other disciples said to him, "We have seen the Lord." But he said to them, "Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe."

别的门徒向他说:"我们看见了主。"但他对他们说:"我除非看见他手上的钉孔,用我的指头,探入钉孔;用我的手,探入他的肋膀,我决不信。"

26 Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, "Peace be with you."

八天以后,耶稣的门徒又在屋里,多默也和他们在一起。门户关着,耶稣来了,站在中间说:"愿你们平安!"

27 Then he said to Thomas, "Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe."

然后对多默说:"把你的指头伸到这里来,看看我的手罢!并伸过你的手来,探入我的肋旁,不要作无信的人,但要作个有信德的人。"

28 17 Thomas answered and said to him, "My Lord and my God!"

多默回答说:"我主!我天主!"

29 18 Jesus said to him, "Have you come to believe because you have seen me? Blessed are those who have not seen and have believed."

耶稣对他说:"因为你看见了我,才相信吗?那些没有看见而相信的,才是有福的!"

30 19 Now Jesus did many other signs in the presence of (his) disciples that are not written in this book.

耶稣在门徒前还行了许多其他的神迹,没有记在这部书上。

31 But these are written that you may (come to) believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name.

这些所记录的,是为叫你们信耶稣是默西亚,天主子;并使你们信的人,赖他的名获得生命。


Footnotes(注解)

1 [1-31] The risen Jesus reveals his glory and confers the Spirit. This story fulfills the basic need for testimony to the resurrection. What we have here is not a record but a series of single stories.

2 [1-10] The story of the empty tomb is found in both the Matthean and the Lucan traditions; John's version seems to be a fusion of the two.

3 [1] Still dark: according to Mark the sun had risen, Matthew describes it as "dawning," and Luke refers to early dawn. Mary sees the stone removed, not the empty tomb.

4 [2] Mary runs away, not directed by an angel/young man as in the synoptic accounts. The plural "we" in the second part of her statement might reflect a tradition of more women going to the tomb.

5 [3-10] The basic narrative is told of Peter alone in Luke 24:12, a verse missing in important manuscripts and which may be borrowed from tradition similar to John. Cf also Luke 24:24.

6 [6-8] Some special feature about the state of the burial cloths caused the beloved disciple to believe. Perhaps the details emphasized that the grave had not been robbed.

7 [9] Probably a general reference to the scriptures is intended, as in Luke 24:26 and 1 Cor 15:4. Some individual Old Testament passages suggested are Psalm 16:10; Hosea 6:2; Jonah 2:1, 2, 10.

8 [11-18] This appearance to Mary is found only in John, but cf Matthew 28:8-10 and Mark 16:9-11.

9 [16] Rabbouni: Hebrew or Aramaic for "my master."

10 [17] Stop holding on to me: see Matthew 28:9, where the women take hold of his feet. I have not yet ascended: for John and many of the New Testament writers, the ascension in the theological sense of going to the Father to be glorified took place with the resurrection as one action. This scene in John dramatizes such an understanding, for by Easter night Jesus is glorified and can give the Spirit. Therefore his ascension takes place immediately after he has talked to Mary. In such a view, the ascension after forty days described in Acts 1:1-11 would be simply a termination of earthly appearances or, perhaps better, an introduction to the conferral of the Spirit upon the early church, modeled on Elisha's being able to have a (double) share in the spirit of Elijah if he saw him being taken up (same verb as ascending) into heaven (2 Kings 2:9-12). To my Father and your Father, to my God and your God: this echoes Ruth 1:16: "Your people shall be my people, and your God my God." The Father of Jesus will now become the Father of the disciples because, once ascended, Jesus can give them the Spirit that comes from the Father and they can be reborn as God's children (John 3:5). That is why he calls them my brothers.

11 [19-29] The appearances to the disciples, without or with Thomas (cf John 11:16; 14:5), have rough parallels in the other gospels only for John 20:19-23; cf Luke 24:36-39; Mark 16:14-18.

12 [19] The disciples: by implication from John 20:24 this means ten of the Twelve, presumably in Jerusalem. Peace be with you: although this could be an ordinary greeting, John intends here to echo John 14:27. The theme of rejoicing in John 20:20 echoes John 16:22.

13 [20] Hands and . . . side: Luke 24:39-40 mentions "hands and feet," based on Psalm 22:17.

14 [21] By means of this sending, the Eleven were made apostles, that is, "those sent" (cf John 17:18), though John does not use the noun in reference to them (see the note on John 13:16). A solemn mission or "sending" is also the subject of the post-resurrection appearances to the Eleven in Matthew 28:19; Luke 24:47; Mark 16:15.

15 [22] This action recalls Genesis 2:7, where God breathed on the first man and gave him life; just as Adam's life came from God, so now the disciples' new spiritual life comes from Jesus. Cf also the revivification of the dry bones in Ezekial 37. This is the author's version of Pentecost. Cf also the note on John 19:30.

16 [23] The Council of Trent defined that this power to forgive sins is exercised in the sacrament of penance. See Matthew 16:19; Matthew 18:18.

17 [28] My Lord and my God: this forms a literary inclusion with the first verse of the gospel: "and the Word was God."

18 [29] This verse is a beatitude on future generations; faith, not sight, matters.

19 [30-31] These verses are clearly a conclusion to the gospel and express its purpose. While many manuscripts read come to believe, possibly implying a missionary purpose for John's gospel, a small number of quite early ones read "continue to believe," suggesting that the audience consists of Christians whose faith is to be deepened by the book; cf John 19:35.



若望福音 John Chapter 21
John
Chapter 21

1 1 After this, Jesus revealed himself again to his disciples at the Sea of Tiberias. He revealed himself in this way.

这些事后,耶稣在提庇黎雅海边,又显现给门徒;他是这样显现的:

2 Together were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee's sons, 2 and two others of his disciples.

当西满伯多禄,号称狄狄摩的多默,加里肋亚加纳的纳塔乃耳,载伯德的两个儿子,和其它两个门徒在一起的时候,

3 3 Simon Peter said to them, "I am going fishing." They said to him, "We also will come with you." So they went out and got into the boat, but that night they caught nothing.

西满伯多禄对他们说:"我去打鱼。"他们回答说:"我们也同你一起去。"他们便出去,上了船;但那一夜什么也没捕到。

4 When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus.

已经到了早晨,耶稣站在岸上,门徒却没有认出他是耶稣来。

5 Jesus said to them, "Children, have you caught anything to eat?" They answered him, "No."

于是耶稣对他们说:"孩子们,你们有些鱼吃吗?"他们回答说:"没有。"

6 So he said to them, "Cast the net over the right side of the boat and you will find something." So they cast it, and were not able to pull it in because of the number of fish.

耶稣向他们说:"向船右边撒网,就会捕到。"他们便撒下网去,因为鱼太多,竟不能拉上网来。

7 So the disciple whom Jesus loved said to Peter, "It is the Lord." When Simon Peter heard that it was the Lord, he tucked in his garment, for he was lightly clad, and jumped into the sea.

耶稣所爱的那个门徒就对伯多禄说:"是主。"西满伯多禄一听说是主,他原是赤着身,就束上外衣,纵身跳入海里;

8 The other disciples came in the boat, for they were not far from shore, only about a hundred yards, dragging the net with the fish.

其它的门徒,因离岸不远──约有二百肘──坐着小船,拖着一网鱼而来。

9 4 When they climbed out on shore, they saw a charcoal fire with fish on it and bread.

当他们上了岸,看见放着一堆炭火,上面放着鱼和饼。

10 Jesus said to them, "Bring some of the fish you just caught."

耶稣对他们说:"把你们刚才所打得的鱼拿一些来!"

11 So Simon Peter went over and dragged the net ashore full of one hundred fifty-three 5 large fish. Even though there were so many, the net was not torn.

西满伯多禄便上去,把网拉上岸来,网里满了大鱼,共一百五十三条;虽然这么多,网却没有破。

12 Jesus said to them, "Come, have breakfast." And none of the disciples dared to ask him, 6 "Who are you?" because they realized it was the Lord.

耶稣向他们说:"你们来吃早饭罢!"门徒中没有人敢问他:"你是谁?"因为知道是主。

13 Jesus came over and took the bread and gave it to them, and in like manner the fish.

耶稣遂上前拿起饼来,递给他们;也同样拿起鱼来,递给他们。

14 7 This was now the third time Jesus was revealed to his disciples after being raised from the dead.

耶稣从死者中复活后,向门徒显现,这已是第三次。



15 8 9 10 When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs."

吃完了早饭,耶稣对西满伯多禄说:"若望的儿子西满,你比他们更爱我吗?"伯多禄回答说:"主,是的,你知道我爱你。"耶稣就对他说:"你喂养我的羔羊。"

16 He then said to him a second time, "Simon, son of John, do you love me?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Tend my sheep."

耶稣第二次又问他说:"若望的儿子西满,你爱我吗?"伯多禄回答说:"主,是的,你知道我爱你。"耶稣就对他说:"你牧放我的羊群。"

17 He said to him the third time, "Simon, son of John, do you love me?" Peter was distressed that he had said to him a third time, "Do you love me?" and he said to him, "Lord, you know everything; you know that I love you." (Jesus) said to him, "Feed my sheep.

耶稣第三次问他说:"若望的儿子西满,你爱我吗?"伯多禄因耶稣第三次问他说:"你爱我吗?"便忧愁起来,遂向他说:"主啊!一切你都知道,你晓得我爱你。"耶稣对他说:"你喂养我的羊群。"

18 11 Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go."

我实实在在告诉你:你年少时,自己束上腰,任意往来;但到了老年,你要伸出手来,别人要给你束上腰,带你往你不愿意去的地方去。"

19 He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, "Follow me."

耶稣说这话,是指他将以怎样的死,去光荣天主。说完这话,又对他说:"跟随我罢!"

20 Peter turned and saw the disciple following whom Jesus loved, the one who had also reclined upon his chest during the supper and had said, "Master, who is the one who will betray you?"

伯多禄转过身来,看见耶稣所爱的那个门徒跟着,即在晚餐时靠耶稣胸膛前问:"主!是谁出卖你?"的那个门徒。

21 When Peter saw him, he said to Jesus, "Lord, what about him?"

伯多禄一看见他,就对耶稣说:"主,他怎样?"

22 Jesus said to him, "What if I want him to remain until I come? 12 What concern is it of yours? You follow me."

耶稣向他说:"我如果要他存留直到我来,与你何干?你只管跟随我。"

23 13 So the word spread among the brothers that that disciple would not die. But Jesus had not told him that he would not die, just "What if I want him to remain until I come? (What concern is it of yours?)"

于是在兄弟们中间传出这话说:"那门徒不死。"其实耶稣并没有说:他不死,而只说:"我如果要他存留直到我来,与你何干?"

24 It is this disciple who testifies to these things and has written them, 14 and we know that his testimony is true.

为这些事作证,且写下这些事的,就是这个门徒,我们知道:他的作证是真实的。

25 There are also many other things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written.

耶稣所行的还有许多别的事;假使要一一写出来,我想所要写的书,连这世界也容不下。

Footnotes(注解)

1 [1-23 There are many non-Johannine peculiarities in this chapter, some suggesting Lucan Greek style; yet this passage is closer to John than John 7:53-8:11. There are many Johannine features as well, . Its closest parallels in the synoptic gospels are found in Luke 5:1-11 and Matthew 14:28-31. Perhaps the tradition was ultimately derived from John but preserved by some disciple other than the writer of the rest of the gospel. The appearances narrated seem to be independent of those in John 20. Even if a later addition, the chapter was added before publication of the gospel, for it appears in all manuscripts.

2 [2] Zebedee's sons: the only reference to James and John in this gospel (but see the note on John 1:37). Perhaps the phrase was originally a gloss to identify, among the five, the two others of his disciples. The anonymity of the latter phrase is more Johannine (John 1:35). The total of seven may suggest the community of the disciples in its fullness.

3 [3-6] This may be a variant of Luke's account of the catch of fish; see the note on Luke 5:1-11.

4 [9,12-13] It is strange that Jesus already has fish since none have yet been brought ashore. This meal may have had eucharistic significance for early Christians since John 21:13 recalls John 6:11 which uses the vocabulary of Jesus' action at the Last Supper; but see also the note on Matthew 14:19.

5 [11] The exact number 153 is probably meant to have a symbolic meaning in relation to the apostles' universal mission; Jerome claims that Greek zoologists catalogued 153 species of fish. Or 153 is the sum of the numbers from 1 to 17. Others invoke Ezekiel 47:10.

6 [12] None . . . dared to ask him: is Jesus' appearance strange to them? Cf Luke 24:16; Mark 16:12; John 20:14. The disciples do, however, recognize Jesus before the breaking of the bread (opposed to Luke 24:35).

7 [14] This verse connects John 20 and 21; cf John 20:19, 26.

8 [15-23] This section constitutes Peter's rehabilitation and emphasizes his role in the church.

9 [15-17] In these three verses there is a remarkable variety of synonyms: two different Greek verbs for love (see the note on John 15:13); two verbs for feed/tend; two nouns for sheep; two verbs for know. But apparently there is no difference of meaning. The threefold confession of Peter is meant to counteract his earlier threefold denial (John 18:17, 25, 27). The First Vatican Council cited these verses in defining that Jesus after his resurrection gave Peter the jurisdiction of supreme shepherd and ruler over the whole flock.

10 [15] More than these: probably "more than these disciples do" rather than "more than you love them" or "more than you love these things [fishing, etc.]."

11 [18] Originally probably a proverb about old age, now used as a figurative reference to the crucifixion of Peter.

12 [22] Until I come: a reference to the parousia.

13 [23] This whole scene takes on more significance if the disciple is already dead. The death of the apostolic generation caused problems in the church because of a belief that Jesus was to have returned first. Loss of faith sometimes resulted; cf 2 Peter 3:4.

14 [24] Who . . . has written them: this does not necessarily mean he wrote them with his own hand. The same expression is used in John 19:22 of Pilate, who certainly would not have written the inscription himself. We know: i.e., the Christian community; cf John 1:14, 16.



宗徒大事录 Acts Chapter 1
Acts
Chapter 1

1 1 In the first book, Theophilus, I dealt with all that Jesus did and taught

德敖斐罗!我在第一部书中,已论及耶稣所行所教的一切,

2 until the day he was taken up, after giving instructions through the holy Spirit to the apostles whom he had chosen.

直到他借圣神嘱咐了所选的宗徒之后,被接去的那一天为止;

3 He presented himself alive to them by many proofs after he had suffered, appearing to them during forty days 2 and speaking about the kingdom of God.

他受难以后,用了许多凭据,向他们显明自己还活着,四十天之久发现给他们,讲论天主国的事。

4 While meeting with them, he enjoined them not to depart from Jerusalem, but to wait for"the promise of the Father 3 about which you have heard me speak;

耶稣与他们一起进食时,吩咐他们不要离开耶路撒冷,但要等候父的恩许,即你们听我所说过的:

5 for John baptized with water, but in a few days you will be baptized with the holy Spirit."

"若翰固然以水施了洗,但不多几天以后,你们要因圣神受洗。"

6 When they had gathered together they asked him,"Lord, are you at this time going 4 to restore the kingdom to Israel?"

他们聚集的时候,就问耶稣说:"主,是此时要给以色列复兴国家吗?"

7 5 He answered them,"It is not for you to know the times or seasons that the Father has established by his own authority.

他回答说:"父以自己的权柄所定的时候和日期,不是你们应当知道的;

8 6 But you will receive power when the holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth."

但当圣神降临于你们身上时,你们将充满圣神的德能,要在耶路撒冷及全犹太和撒玛黎雅,并直到地极,为我作证人。"

9 When he had said this, as they were looking on, he was lifted up, and a cloud took him from their sight.

耶稣说完这些话,就在他们观望中,被举上升,有块云彩接了他去,离开他们的眼界。

10 While they were looking intently at the sky as he was going, suddenly two men dressed in white garments stood beside them.

他们向天注视着他上升的时候,忽有两个穿白衣的人站在他们前,

11 They said,"Men of Galilee, why are you standing there looking at the sky? This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven."

向他们说:"加里肋亚人!你们为什么站着望天呢?这位离开你们,被接到天上去的耶稣,你们看见他怎样升了天,也要怎样降来。"

12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day's journey away.

那时,他们从名叫橄榄的山上,回了耶路撒冷,这山离耶路撒冷不远,有一安息日的路程。

13 When they entered the city they went to the upper room where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, Simon the Zealot, and Judas son of James.

他们进了城,就上了那座他们所居住的楼房,在那里有伯多禄、若望、雅各伯、安德肋、斐理伯、多默、巴尔多禄茂、玛窦、阿耳斐的儿子雅各伯、热诚者西满及雅各伯的兄弟犹达。

14 All these devoted themselves with one accord to prayer, together with some women, and Mary the mother of Jesus, and his brothers.

这些人同一些妇女及耶稣的母亲玛利亚并他的兄弟,都同心合意地专务祈祷。

15 During those days Peter stood up in the midst of the brothers (there was a group of about one hundred and twenty persons in the one place). He said,

有一天,伯多禄起来站在弟兄们中间说:──当时在一起的众人大约共有一百二十名──

16 "My brothers, the scripture had to be fulfilled which the holy Spirit spoke beforehand through the mouth of David, concerning Judas, who was the guide for those who arrested Jesus.

"诸位仁人弟兄!圣神藉达味的口,关于领导逮捕耶稣的犹达斯所预言的经文,必须应验。

17 He was numbered among us and was allotted a share in this ministry.

他本来是我们中间的一位,分占了这职务的一分;

18 He bought a parcel of land with the wages of his iniquity, and falling headlong, he burst open in the middle, and all his insides spilled out. 7

但这人竟用不义的代价买了一块田地,他倒头堕下,腹部崩裂,一切脏腑都流了出来。

19 This became known to everyone who lived in Jerusalem, so that the parcel of land was called in their language ‘Akeldama,' that is, Field of Blood.

耶路撒冷的居民尽人皆知,为此,他们以本地话称那块田地为"哈刻达玛,"就是"血田"的意思。

20 For it is written in the Book of Psalms:‘Let his encampment become desolate, and may no one dwell in it.‘ And: 'May another take his office.'

原来在圣咏集上曾记载说:‘愿他的居所变成荒土,没有人在那里居住。’又说:‘让人取去他的职位。’

21 Therefore, it is necessary that one of the men who accompanied us the whole time the Lord Jesus came and went among us,

所以必须从这些人中,即主耶稣在我们中间来往的所有时期内,常同我们在一起的人中,

22 beginning from the baptism of John until the day on which he was taken up from us, become with us a witness to his resurrection."

由若翰施洗起,直到耶稣从我们中被接去的日子止,由这些人中,应当有一个同我们一起作他复活的见证人。"

23 So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias.

他们便提出了名叫巴尔撒巴,号称犹斯托的若瑟,和玛弟亚两个人。

24 Then they prayed,"You, Lord, who know the hearts of all, show which one of these two you have chosen

他们就祈祷说:"主,你认识众人的心,求你指示,这两个人中,你拣选了那一个,

25 to take the place in this apostolic ministry from which Judas turned away to go to his own place."

使他取得这职务的地位,即宗徒的职位,因为犹达斯放弃了这职位,去了他自己的地方。"

26 8 Then they gave lots to them, and the lot fell upon Matthias, and he was counted with the eleven apostles.

他们给二人拈阄,玛弟亚中了阄,就列入十一位宗徒之中。


Footnotes(注解)

1 [1-26] This introductory material (Acts 1:1-2) connects Acts with the Gospel of Luke, shows that the apostles were instructed by the risen Jesus (Acts 1:3-5), points out that the parousia or second coming in glory of Jesus will occur as certainly as his ascension occurred (Acts 1:6-11), and lists the members of the Twelve, stressing their role as a body of divinely mandated witnesses to his life, teaching, and resurrection (Acts 1:12-26).

2 [3] Appearing to them during forty days: Luke considered especially sacred the interval in which the appearances and instructions of the risen Jesus occurred and expressed it therefore in terms of the sacred number forty (cf Deut 8:2). In his gospel, however, Luke connects the ascension of Jesus with the resurrection by describing the ascension on Easter Sunday evening (Luke 24:50-53). What should probably be understood as one event (resurrection, glorification, ascension, sending of the Spirit--the paschal mystery) has been historicized by Luke when he writes of a visible ascension of Jesus after forty days and the descent of the Spirit at Pentecost. For Luke, the ascension marks the end of the appearances of Jesus except for the extraordinary appearance to Paul. With regard to Luke's understanding of salvation history, the ascension also marks the end of the time of Jesus (Luke 24:50-53) and signals the beginning of the time of the church.

3 [4] The promise of the Father: the holy Spirit, as is clear from the next verse. This gift of the Spirit was first promised in Jesus' final instructions to his chosen witnesses in Luke's gospel (Luke 24:49) and formed part of the continuing instructions of the risen Jesus on the kingdom of God, of which Luke speaks in Acts 1:3.

4 [6] The question of the disciples implies that in believing Jesus to be the Christ (see the note on Luke 2:11) they had expected him to be a political leader who would restore self-rule to Israel during his historical ministry. When this had not taken place, they ask if it is to take place at this time, the period of the church.

5 [7] This verse echoes the tradition that the precise time of the parousia is not revealed to human beings; cf Mark 13:32; 1 Thes 5:1-3.

6 [8] Just as Jerusalem was the city of destiny in the Gospel of Luke (the place where salvation was accomplished), so here at the beginning of Acts, Jerusalem occupies a central position. It is the starting point for the mission of the Christian disciples to"the ends of the earth," the place where the apostles were situated and the doctrinal focal point in the early days of the community (Acts 15:2, 6). The ends of the earth: for Luke, this means Rome.

7 [18] Luke records a popular tradition about the death of Judas that differs from the one in Matthew 27:5, according to which Judas hanged himself. Here, although the text is not certain, Judas is depicted as purchasing a piece of property with the betrayal money and being killed on it in a fall.

8 [26] The need to replace Judas was probably dictated by the symbolism of the number twelve, recalling the twelve tribes of Israel. This symbolism also indicates that for Luke (see Luke 22:30) the Christian church is a reconstituted Israel.


宗徒大事录 Acts Chapter 2
Acts
Chapter 2

1 1 When the time for Pentecost was fulfilled, they were all in one place together.

五旬节日一到,众人都聚集一处。

2 And suddenly there came from the sky a noise like a strong driving wind, 2 and it filled the entire house in which they were.

忽然,从天上来了一阵响声,好象暴风刮来,充满了他们所在的全座房屋。

3 Then there appeared to them tongues as of fire, 3 which parted and came to rest on each one of them.

有些散开好象火的舌头,停留在他们每人头上,

4 And they were all filled with the holy Spirit and began to speak in different tongues, 4 as the Spirit enabled them to proclaim.

众人都充满了圣神,照圣神赐给他们的话?说起外方话来。

5 Now there were devout Jews from every nation under heaven staying in Jerusalem.

那时,居住在耶路撒冷的,有从天下各国来的虔诚的犹太人。



6 At this sound, they gathered in a large crowd, but they were confused because each one heard them speaking in his own language.

这声音一响,就聚来了许多人,都仓皇失措,因为人人都听见他们说自己的方言。

7 They were astounded, and in amazement they asked,"Are not all these people who are speaking Galileans?

他们惊讶奇怪地说:“看,这些说话的不都是加里肋亚人吗?

8 Then how does each of us hear them in his own native language?

怎么我们每人听见他们说我们出生地的方言呢?

9 We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia,

我们中有帕提雅人、玛待人、厄蓝人和居住在美索不达米亚、犹太及卡帕多细雅、本都并亚细亚、

10 Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome,

夫黎基雅和旁非里雅、埃及并靠近基勒乃的利比亚一带的人,以及侨居的罗马人、

11 both Jews and converts to Judaism, Cretans and Arabs, yet we hear them speaking in our own tongues of the mighty acts of God."

犹太人和归依犹太教的人、克里特人和阿剌伯人,怎么我们都听见他们用我们的话,讲论天主的奇事呢?”

12 They were all astounded and bewildered, and said to one another,"What does this mean?"

众人都惊讶犹豫,彼此说:“这是什么事?”

13 But others said, scoffing,"They have had too much new wine."

另有些人却讥笑说:“他们喝醉了酒!”

14 5 Then Peter stood up with the Eleven, raised his voice, and proclaimed to them,"You who are Jews, indeed all of you staying in Jerusalem. Let this be known to you, and listen to my words.

伯多禄就同十一位宗徒站起来,高声向他们说:“犹太人和所有居住在耶路撒冷的人!请你们留意,侧耳静听我的话!

15 These people are not drunk, as you suppose, for it is only nine o'clock in the morning.

这些人并不像你们所设想的喝醉了,因为才是白天第三时辰;

16 No, this is what was spoken through the prophet Joel:

反而这是藉岳厄尔先知所预言的:”

17 ‘It will come to pass in the last days,’ God says, ‘that I will pour out a portion of my spirit upon all flesh. Your sons and your daughters shall prophesy, your young men shall see visions, your old men shall dream dreams.

到末日──天主说──我要将我的神倾住在所有有血肉的人身上,你们的儿子和女儿都要说预言,青年人要见异像,老年人要看梦境。

18 Indeed, upon my servants and my handmaids I will pour out a portion of my spirit in those days, and they shall prophesy.

甚至在那些日子里,连在我的仆人和我的婢女身上,我也要倾住我的神;他们要讲预言。

19 And I will work wonders in the heavens above and signs on the earth below: blood, fire, and a cloud of smoke.

我要在天上显示奇迹,在下地显示征兆:血、火和烟气。

20 The sun shall be turned to darkness, and the moon to blood, before the coming of the great and splendid day of the Lord,

在上主的伟大和显赫的日子来临以前,太阳要变成昏暗,月亮要变成血红。

21 and it shall be that everyone shall be saved who calls on the name of the Lord.'

将来,凡呼号上主名字的人,必然获救。’

22 You who are Israelites, hear these words. Jesus the Nazorean was a man commended to you by God with mighty deeds, wonders, and signs, which God worked through him in your midst, as you yourselves know.

诸位以色列人!请听这些话:纳匝肋人耶稣是天主用德能、奇迹和征兆──即天主藉他在你们中所行的,一如你们所知道的──给你们证明了的人。

23 This man, delivered up by the set plan and foreknowledge of God, you killed, using lawless men to crucify him.

他照天主已定的计划和预知,被交付了;你们借着不法者的手,钉他在十字架上,杀死了他;

24 But God raised him up, releasing him from the throes of death, because it was impossible for him to be held by it.

天主却解除了他死亡的苦痛,使他复活了,因为他不能受死亡的控制,

25 For David says of him: ‘I saw the Lord ever before me, with him at my right hand I shall not be disturbed.

因为达味指着他说:‘我常将上主置于我眼前;我决不动摇,因他在我右边。

26 Therefore my heart has been glad and my tongue has exulted; my flesh, too, will dwell in hope,

因此,我心欢乐,我的舌愉快,连我的肉身也要安息于希望中,

27 because you will not abandon my soul to the netherworld, nor will you suffer your holy one to see corruption.

因为你决不会将我的灵魂遗弃在阴府,也不会让你的圣者见到腐朽。

28 You have made known to me the paths of life; you will fill me with joy in your presence.'

你要将生命的道路指示给我,要在你面前用喜乐充满我。’

29 My brothers, one can confidently say to you about the patriarch David that he died and was buried, and his tomb is in our midst to this day.

诸位仁人弟兄!容我坦白对你们讲论圣祖达味的事罢!他死了,也埋葬了,他的坟墓直到今天还在我们这里。

30 But since he was a prophet and knew that God had sworn an oath to him that he would set one of his descendants upon his throne,

他既是先知,也知道天主曾以誓词对他起了誓,要从他的子嗣中立一位来坐他的御座。

31 he foresaw and spoke of the resurrection of the Messiah, that neither was he abandoned to the netherworld nor did his flesh see corruption.

他既预见了,就论及默西亚的复活说:‘他没有被遗弃在阴府,他的肉身也没有见到腐朽。’

32 God raised this Jesus; of this we are all witnesses.

这位耶稣,天主使他复活了,我们都是他的见证人。

33 Exalted at the right hand of God, 6 he received the promise of the holy Spirit from the Father and poured it forth, as you (both) see and hear.

他被举扬到天主的右边,由父领受了所恩许的圣神;你们现今所见所闻的,就是他所倾注的圣神。

34 For David did not go up into heaven, but he himself said: ‘The Lord said to my Lord,"Sit at my right hand

达味本来没有升到天上,但是他却说:‘上主对吾主说:你坐在我右边,

35 until I make your enemies your footstool."'

等我使你的仇敌,变作你脚的踏板。’

36 Therefore let the whole house of Israel know for certain that God has made him both Lord and Messiah, this Jesus whom you crucified."

所以,以色列全家应确切知道:天主已把你们所钉死的这位耶稣,立为主,立为默西亚了。”

37 Now when they heard this, they were cut to the heart, and they asked Peter and the other apostles,"What are we to do, my brothers?"

他们一听见这些话,就心中刺痛,遂向伯多禄和其它宗徒说:“诸位仁人弟兄!我们该作什么?”

38 Peter (said) to them,"Repent and be baptized, 7 every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit.

伯多禄便对他们说:“你们悔改罢!你们每人要以耶稣基督的名字受洗,好赦免你们的罪过,并领受圣神的恩惠。

39 For the promise is made to you and to your children and to all those far off, whomever the Lord our God will call."

因为这恩许就是为了你们和你们的子女,以及一切远方的人,因为都是我们的上主天主所召叫的。”

40 He testified with many other arguments, and was exhorting them,"Save yourselves from this corrupt generation."

他还讲了很多别的作证的话,并劝他们说:“你们应救自己脱离这邪恶的世代。”

41 Those who accepted his message were baptized, and about three thousand persons were added that day.

于是,凡接受他的话的人,都受了洗;在那一天约增添了三千人。

42 8 They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.

他们专心听取宗徒的训诲,时常团聚,擘饼,祈祷。

43 Awe came upon everyone, and many wonders and signs were done through the apostles.

因为宗徒显了许多奇迹异事,每人都怀着敬畏之情。

44 All who believed were together and had all things in common;

凡信了的人,常齐集一处,一切所有皆归公用。

45 they would sell their property and possessions and divide them among all according to each one's need.

他们把产业和财物变卖,按照每人的需要分配。

46 Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart,

每天都成群结队地前往圣殿,也挨户擘饼,怀着欢乐和诚实的心一起进食。

47 praising God and enjoying favor with all the people. And every day the Lord added to their number those who were being saved.

他们常赞颂天主,也获得了全民众的爱戴;上主天天使那些得救的人加入会众。


Footnotes(注解)

1 [1-41] Luke's pentecostal narrative consists of an introduction (Acts 2:1-13), a speech ascribed to Peter declaring the resurrection of Jesus and its messianic significance (Acts 2:14-36), and a favorable response from the audience (Acts 2:37-41). It is likely that the narrative telescopes events that took place over a period of time and on a less dramatic scale. The Twelve were not originally in a position to proclaim publicly the messianic office of Jesus without incurring immediate reprisal from those religious authorities in Jerusalem who had brought about Jesus' death precisely to stem the rising tide in his favor.

2 [2] There came from the sky a noise like a strong driving wind: wind and spirit are associated in John 3:8. The sound of a great rush of wind would herald a new action of God in the history of salvation.

3 [3] Tongues as of fire: see Exodus 19:18 where fire symbolizes the presence of God to initiate the covenant on Sinai. Here the holy Spirit acts upon the apostles, preparing them to proclaim the new covenant with its unique gift of the Spirit (Acts 2:38).

4 [4] To speak in different tongues: ecstatic prayer in praise of God, interpreted in Acts 2:6, 11 as speaking in foreign languages, symbolizing the worldwide mission of the church.

5 [14-36] The first of six discourses in Acts (along with Acts 3:12-26; 4:8-12; 5:29-32; 10:34-43; 13:16-41) dealing with the resurrection of Jesus and its messianic import. Five of these are attributed to Peter, the final one to Paul. Modern scholars term these discourses in Acts the"kerygma," the Greek word for proclamation (cf 1 Cor 15:11).

6 [33] At the right hand of God: or"by the right hand of God."

7 [38] Repent and be baptized: repentance is a positive concept, a change of mind and heart toward God reflected in the actual goodness of one's life. It is in accord with the apostolic teaching derived from Jesus (Acts 2:42) and ultimately recorded in the four gospels. Luke presents baptism in Acts as the expected response to the apostolic preaching about Jesus and associates it with the conferring of the Spirit (Acts 1:5; 10:44-48; 11:16).

8 [42-47] The first of three summary passages (along with Acts 4:32-37; 5:12-16) that outline, somewhat idyllically, the chief characteristics of the Jerusalem community: adherence to the teachings of the Twelve and the centering of its religious life in the eucharistic liturgy (Acts 2:42); a system of distribution of goods that led wealthier Christians to sell their possessions when the needs of the community's poor required it (Acts 2:44 and the note on Acts 4:32-37); and continued attendance at the temple, since in this initial stage there was little or no thought of any dividing line between Christianity and Judaism (Acts 2:46).


宗徒大事录 Acts Chapter 3
Acts
Chapter 3

1 1 Now Peter and John were going up to the temple area for the three o'clock hour of prayer. 2

伯多禄和若望在祈祷的时辰,即第九时辰,上圣殿去。

2 And a man crippled from birth was carried and placed at the gate of the temple called "the Beautiful Gate" every day to beg for alms from the people who entered the temple.

有一个人从母胎中就瘸了;每天有人抬他来,放在名叫丽门的殿门前,好向进圣殿的人求施舍。

3 When he saw Peter and John about to go into the temple, he asked for alms.

他看见伯多禄和若望要进圣殿,便求给他们一点施舍。

4 But Peter looked intently at him, as did John, and said, "Look at us."

伯多禄和若望定睛看着他说:"你看我们!"

5 He paid attention to them, expecting to receive something from them.

他就注目看他们,希望得点什么。

6 3 Peter said, "I have neither silver nor gold, but what I do have I give you: in the name of Jesus Christ the Nazorean, (rise and) walk."

伯多禄却说:"银子和金子,我没有;但把我所有的给你:因纳匝肋人耶稣基督的名字,你【起来】行走罢!"

7 Then Peter took him by the right hand and raised him up, and immediately his feet and ankles grew strong.

于是握住他的右手,拉他起来;他的脚和踝骨就立即强壮了。

8 He leaped up, stood, and walked around, and went into the temple with them, walking and jumping and praising God.

他跳起来,能站立行走;遂同他们进入圣殿,随走随跳,赞美天主。

9 When all the people saw him walking and praising God,

众百姓也都看见他行走赞美天主。

10 they recognized him as the one who used to sit begging at the Beautiful Gate of the temple, and they were filled with amazement and astonishment at what had happened to him.

他们一认出他就是那坐在圣殿丽门前求施舍的人,就对他所遇到的事,满怀惊讶诧异。

11 As he clung to Peter and John, all the people hurried in amazement toward them in the portico called "Solomon's Portico."

当那人拉着伯多禄和若望的时候,众百姓都惊奇地跑到他们那里,即到名叫"撒罗满廊"下。

12 When Peter saw this, he addressed the people, "You Israelites, why are you amazed at this, and why do you look so intently at us as if we had made him walk by our own power or piety?

伯多禄一见,就发言对百姓说:"诸位以色列人!你们为什么对这事惊奇?或者为什么注视我们,好象是我们因自己的能力或热心使他行走?

13 The God of Abraham, (the God) of Isaac, and (the God) of Jacob, the God of our ancestors, has glorified 4 his servant Jesus whom you handed over and denied in Pilate's presence, when he had decided to release him.

亚巴郎、依撒格和雅各伯的天主,我们祖先的天主,光荣了自己的仆人耶稣,他就是你们所解送,并在比拉多前所否认的;虽然那人原判定要释放他,

14 You denied the Holy and Righteous One 5 and asked that a murderer be released to you.

你们却否认了那圣而且义的人,竟要求把杀人犯,恩赐给你们,

15 6 The author of life you put to death, but God raised him from the dead; of this we are witnesses.

反而杀害了生命之原;天主却从死者中复活了他,我们就是这事的见证人。

16 And by faith in his name, this man, whom you see and know, his name has made strong, and the faith that comes through it has given him this perfect health, in the presence of all of you.

因我们信仰他的名,他的名就强壮了你们所看见,所认识的这人:即由他而来的信德,在你们众人面前赐这人完全好了。

17 Now I know, brothers, that you acted out of ignorance, 7 just as your leaders did;

现今,弟兄们!我知道你们所行的,是出于无知;你们的首领也是如此。

18 but God has thus brought to fulfillment what he had announced beforehand through the mouth of all the prophets, 8 that his Messiah would suffer.

但天主借着众先知的口,预言他的默西亚当受难的事,也就这样应验了。

19 Repent, therefore, and be converted, that your sins may be wiped away,

你们悔改,并回心转意罢!好消除你们的罪过,

20 and that the Lord may grant you times of refreshment and send you the Messiah already appointed for you, Jesus, 9

为的是使安乐的时期由上主面前来到,他好给你们派遣已预定的默西亚耶稣,

21 whom heaven must receive until the times of universal restoration 10 of which God spoke through the mouth of his holy prophets from of old.

因为他必须留在天上,直到万物复兴的时候;对此,天主借着他古圣先知的口早已说过了。

22 For Moses said: 11 ‘A prophet like me will the Lord, your God, raise up for you from among your own kinsmen; to him you shall listen in all that he may say to you.

梅瑟说过:‘上主,我们的天主,要从你们的弟兄们中,给你们兴起一位像我一样的先知,你们应在他吩咐的一切事上听从他。

23 Everyone who does not listen to that prophet will be cut off from the people.'

将来无论谁,若不听从那位先知,必从民间铲除。’

24 Moreover, all the prophets who spoke, from Samuel and those afterwards, also announced these days.

其实,所有的先知,自撒慕尔起,及以后讲话的先知,都预言了这些日子。

25 You are the children of the prophets and of the covenant that God made with your ancestors when he said to Abraham, ‘In your offspring all the families of the earth shall be blessed.'

你们是先知和盟约之子,那盟约是天主与你们的祖先所订立的,因他曾向亚巴郎说:‘地上万民,都要因你的后裔,获得祝福。’

26 For you first, God raised up his servant and sent him to bless you by turning each of you from your evil ways."

天主先给你们兴起他的仆人,派他来祝福你们,使你们个个归依,脱离你们的邪恶。"

Footnotes(注解)

1 [3:1-4:31] This section presents a series of related events: the dramatic cure of a lame beggar (Acts 3:1-10) produces a large audience for the kerygmatic discourse of Peter (Acts 3:11-26). The Sadducees, taking exception to the doctrine of resurrection, have Peter, John, and apparently the beggar as well, arrested (Acts 4:1-4) and brought to trial before the Sanhedrin. The issue concerns the authority by which Peter and John publicly teach religious doctrine in the temple (Acts 4:5-7). Peter replies with a brief summary of the kerygma, implying that his authority is prophetic (Acts 4:8-12). The court warns the apostles to abandon their practice of invoking prophetic authority in the name of Jesus (Acts 4:13-18). When Peter and John reply that the prophetic role cannot be abandoned to satisfy human objections, the court nevertheless releases them, afraid to do otherwise since the beggar, lame from birth and over forty years old, is a well-known figure in Jerusalem and the facts of his cure are common property (Acts 4:19-22). The narrative concludes with a prayer of the Christian community imploring divine aid against threats of persecution (Acts 4:23-31).

2<, /SPAN> [1] For the three o'clock hour of prayer: literally, "at the ninth hour of prayer." With the day beginning at 6 A.M., the ninth hour would be 3 P.M.

3 [6-10] The miracle has a dramatic cast; it symbolizes the saving power of Christ and leads the beggar to enter the temple, where he hears Peter's proclamation of salvation through Jesus.

4 [13] Has glorified: through the resurrection and ascension of Jesus, God reversed the judgment against him on the occasion of his trial. Servant: the Greek word can also be rendered as "son" or even "child" here and also in Acts 3:26; 4:25 (applied to David); Acts 4:27; and Acts 4:30. Scholars are of the opinion, however, that the original concept reflected in the words identified Jesus with the suffering Servant of the Lord of Isaiah 52:13-53:12.

5 [14] The Holy and Righteous One: so designating Jesus emphasizes his special relationship to the Father (see Luke 1:35; 4:34) and emphasizes his sinlessness and religious dignity that are placed in sharp contrast with the guilt of those who rejected him in favor of Barabbas.

6 [15] The author of life: other possible translations of the Greek title are "leader of life" or "pioneer of life." The title clearly points to Jesus as the source and originator of salvation.

7 [17] Ignorance: a Lucan motif, explaining away the actions not only of the people but also of their leaders in crucifying Jesus. On this basis the presbyters in Acts could continue to appeal to the Jews in Jerusalem to believe in Jesus, even while affirming their involvement in his death because they were unaware of his messianic dignity. See also Acts 13:27 and Luke 23:34.

8 [18] Through the mouth of all the prophets: Christian prophetic insight into the Old Testament saw the crucifixion and death of Jesus as the main import of messianic prophecy. The Jews themselves did not anticipate a suffering Messiah; they usually understood the Servant Song in Isaiah 52:13-53:12 to signify their own suffering as a people. In his typical fashion (cf Luke 18:31; 24:25, 27, 44), Luke does not specify the particular Old Testament prophecies that were fulfilled by Jesus. See also the note on Luke 24:26.

9 [20] The Lord . . . and send you the Messiah already appointed for you, Jesus: an allusion to the parousia or second coming of Christ, judged to be imminent in the apostolic age. This reference to its nearness is the only explicit one in Acts. Some scholars believe that this verse preserves a very early christology, in which the title "Messiah" (Greek "Christ") is applied to him as of his parousia, his second coming (contrast Acts 2:36). This view of a future messiahship of Jesus is not found elsewhere in the New Testament.

10 [21] The times of universal restoration: like "the times of refreshment" (Acts 3:20), an apocalyptic designation of the messianic age, fitting in with the christology of Acts 3:20 that associates the messiahship of Jesus with his future coming.

11 [22] A loose citation of Deut 18:15, which teaches that the Israelites are to learn the will of Yahweh from no one but their prophets. At the time of Jesus, some Jews expected a unique prophet to come in fulfillment of this text. Early Christianity applied this tradition and text to Jesus and used them especially in defense of the divergence of Christian teaching from traditional Judaism.


宗徒大事录 Acts Chapter 4
Acts
Chapter 4

1 While they were still speaking to the people, the priests, the captain of the temple guard, and the Sadducees 1 confronted them,

正当他们向百姓讲话的时候,司祭、圣殿警官和撒杜塞人来到他们那里,

2 disturbed that they were teaching the people and proclaiming in Jesus the resurrection of the dead.

大为恼怒,因为他们教训百姓,并宣讲耶稣从死者中复活,

3 They laid hands on them and put them in custody until the next day, since it was already evening.

遂下手拿住他们,押在拘留所里,直到第二天,因为天已晚了。

4 But many of those who heard the word came to believe and (the) number of men grew to (about) five thousand.

但听道的人中,有许多人信从了,男人的数目,大约有五千。

5 On the next day, their leaders, elders, and scribes were assembled in Jerusalem,

到了第二天,犹太人的首领、长老和经师都聚集在耶路撒冷,

6 with Annas the high priest, Caiaphas, John, Alexander, and all who were of the high-priestly class.

还有大司祭亚纳斯和盖法、若望、亚历山大以及大司祭家族的人。

7 They brought them into their presence and questioned them, "By what power or by what name have you done this?"

他们就令宗徒们站在中间,仔细考问说:"你们凭什么能力,或以谁的名义行这事?"

8 Then Peter, filled with the holy Spirit, answered them, "Leaders of the people and elders:

那时,伯多禄充满圣神,向他们说:"各位百姓首领和长老!

9 If we are being examined today about a good deed done to a cripple, namely, by what means he was saved,

如果你们今天询问我们有关向一个病人行善的事,并且他怎样痊愈了,

10 then all of you and all the people of Israel should know that it was in the name of Jesus Christ the Nazarean whom you crucified, whom God raised from the dead; in his name this man stands before you healed.

我很高兴告诉你们和全以色列百姓:是凭纳匝肋人耶稣基督的名字即是你们所钉死,天主从死者中所复活的;就是凭着这人,这个站在你们面前的人好了。

11 He is‘the stone rejected by you, 2 the builders, which has become the cornerstone.'

这耶稣就是为你们‘匠人所弃而不用的石头,反而成了屋角基石。’

12 3 There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved."

除他以外,无论凭谁,决无救援,因为在天下人间,没有赐下别的名字,使我们赖以得救的。"

13 Observing the boldness of Peter and John and perceiving them to be uneducated, ordinary men, they were amazed, and they recognized them as the companions of Jesus.

他们看到伯多禄和若望的胆量,并晓得他们是没有读过书的平常人,就十分惊讶;他们既认出他们是同耶稣在一起的,

14 Then when they saw the man who had been cured standing there with them, they could say nothing in reply.

又看见那治好了的人,同他们一起站着,都无言可对。

15 So they ordered them to leave the Sanhedrin, and conferred with one another, saying,

遂命他们暂且离开公议会,彼此商议,

16 "What are we to do with these men? Everyone living in Jerusalem knows that a remarkable sign was done through them, and we cannot deny it.

说:"对这些人我们可以作什么呢?因为他们确实显了一个明显的奇迹,凡耶路撒冷的居民都知道了,我们也不能否认。

17 But so that it may not be spread any further among the people, let us give them a stern warning never again to speak to anyone in this name."

但是,为叫这事不再在民间传播,我们当恐吓他们,叫他们不可再因这名字向任何人发言。"

18 So they called them back and ordered them not to speak or teach at all in the name of Jesus.

遂叫了他们来,严令他们绝对不可再因耶稣的名发言施教。

19 Peter and John, however, said to them in reply, "Whether it is right in the sight of God for us to obey you rather than God, you be the judges.

伯多禄和若望却回答说:"听从你们而不听从天主,在天主前是否合理,你们评断罢!

20 It is impossible for us not to speak about what we have seen and heard."

因为我们不得不说我们所见所闻的事。"

21 After threatening them further, they released them, finding no way to punish them, on account of the people who were all praising God for what had happened.

议员们为了百姓的原故,找不到借口来处罚他们,就把他们恐吓一番,予以释放了,因为众人都为所发生的事光荣天主。

22 For the man on whom this sign of healing had been done was over forty years old.

原来那因奇迹治好了的人,已有四十多岁了。

23 After their release they went back to their own people and reported what the chief priests and elders had told them.

他们被释放之后,来到自己的人那里,报告了大司祭和长老向他们所说的一切;

24 And when they heard it, they raised their voices to God with one accord and said, "Sovereign Lord, maker of heaven and earth and the sea and all that is in them,

大家一听,都同心合意地高声向天主说:"上主!‘是你创造了天地海洋,和其中的一切。’

25 you said by the holy Spirit through the mouth of our father David, your servant: ‘Why did the Gentiles rage and the peoples entertain folly?

你曾以圣神藉我们的祖先,你的仆人达味的口说过:‘异民为何叛乱?万民为何策划妄事?

26 The kings of the earth took their stand and the princes gathered together against the Lord and against his anointed.'

世上的君王起来,首领聚集在一起,反对上主和他的受傅者。’

27 Indeed they gathered in this city against your holy servant Jesus whom you anointed, Herod 4 and Pontius Pilate, together with the Gentiles and the peoples of Israel,

实在,黑落德和般雀比拉多与异民和以色列人聚集在这座城内,反对你的圣仆人耶稣,反对你的受傅者,

28 to do what your hand and (your) will had long ago planned to take place.

实行了你的手和计划所预定要成就的事。

29 And now, Lord, take note of their threats, and enable your servants to speak your word with all boldness,

现今,上主!请注意他们的恐吓,赐你的仆人以绝大的胆量,宣讲你的真道,

30 as you stretch forth (your) hand to heal, and signs and wonders are done through the name of your holy servant Jesus."

同时伸出你的手,藉你的圣仆人耶稣的名字治病,显征兆,行奇迹。"

31 5 As they prayed, the place where they were gathered shook, and they were all filled with the holy Spirit and continued to speak the word of God with boldness.

他们祈祷后,他们聚集的地方震动起来,众人都充满了圣神,大胆地宣讲天主的真道。

32 6 The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common.

众信徒都是一心一意,凡各人所有的,没有人说是自己的,都归公用。

33 With great power the apostles bore witness to the resurrection of the Lord Jesus, and great favor was accorded them all.

宗徒们以大德能,作证主耶稣的复活,在众人前大受爱戴。

34 There was no needy person among them, for those who owned property or houses would sell them, bring the proceeds of the sale,

在他们中,没有一个贫乏的人,因为凡有田地和房屋的,卖了以后,都把卖得的价钱带来,

35 and put them at the feet of the apostles, and they were distributed to each according to need.

放在宗徒们脚前,照每人所需要的分配。

36 Thus Joseph, also named by the apostles Barnabas (which is translated "son of encouragement"), a Levite, a Cypriot by birth,

有位若瑟,宗徒称之为巴尔纳伯,解说"安慰之子,"是肋未人,生于塞浦路斯岛,

37 sold a piece of property that he owned, then brought the money and put it at the feet of the apostles.

他有田地,卖了以后,也把银钱带来,放在宗徒脚前。

Footnotes(注解)

1 [1] The priests, the captain of the temple guard, and the Sadducees: the priests performed the temple liturgy; the temple guard was composed of Levites, whose captain ranked next after the high priest. The Sadducees, a party within Judaism at this time, rejected those doctrines, including bodily resurrection, which they believed alien to the ancient Mosaic religion. The Sadducees were drawn from priestly families and from the lay aristocracy.

2 [11] Early Christianity applied this citation from Psalm 118:22 to Jesus; cf Mark 12:10; 1 Peter 2:7.

3 [12] In the Roman world of Luke's day, salvation was often attributed to the emperor who was hailed as "savior" and "god." Luke, in the words of Peter, denies that deliverance comes through anyone other than Jesus.

4 [27] Herod: Herod Antipas, ruler of Galilee and Perea from 4 B.C. to A.D. 39, who executed John the Baptist and before whom Jesus was arraigned; cf Luke 23:6-12.

5 [31] The place . . . shook: the earthquake is used as a sign of the divine presence in Exodus 19:18; Isaiah 6:4. Here the shaking of the building symbolizes God's favorable response to the prayer. Luke may have had as an additional reason for using the symbol in this sense the fact that it was familiar in the Hellenistic world. Ovid and Virgil also employ it.

6 [32-37] This is the second summary characterizing the Jerusalem community (see the note on Acts 2:42-47). It emphasizes the system of the distribution of goods and introduces Barnabas, who appears later in Acts as the friend and companion of Paul, and who, as noted here (Acts 4:37), endeared himself to the community by a donation of money through the sale of property. This sharing of material possessions continues a practice that Luke describes during the historical ministry of Jesus (Luke 8:3) and is in accord with the sayings of Jesus in Luke's gospel (Luke 12:33; 16:9, 11, 13).


宗徒大事录 Acts Chapter 5
Acts
Chapter 5

1 1 A man named Ananias, however, with his wife Sapphira, sold a piece of property.

有一个人,名叫阿纳尼雅,同他的妻子撒斐辣卖了一块田地。

2 He retained for himself, with his wife's knowledge, some of the purchase price, took the remainder, and put it at the feet of the apostles.

他扣留了一部分价钱,妻子也表同意,就带了一部份去放在宗徒脚前。

3 But Peter said, "Ananias, why has Satan filled your heart so that you lied to the holy Spirit and retained part of the price of the land?

伯多禄说道:"阿纳尼雅!为什么撒殚充满了你的心,使你欺骗圣神,扣留了田地的价钱呢?

4 While it remained unsold, did it not remain yours? And when it was sold, was it not still under your control? Why did you contrive this deed? You have lied not to human beings, but to God."

田地留下不卖,不是还是你的吗?既卖了,价钱不是还属于你权下吗?为什么你心中打算了这事?你不是欺骗人,而是欺骗天主!"

5 When Ananias heard these words, he fell down and breathed his last, and great fear came upon all who heard of it.

阿纳尼雅一听这话,就跌倒断了气。凡听见的人,都十分害怕。

6 The young men came and wrapped him up, then carried him out and buried him.

年轻人就起来,把他裹起,抬去埋葬了。

7 After an interval of about three hours, his wife came in, unaware of what had happened.

大约隔了三个时辰,他的妻子进来了,还不知所发生的事。

8 Peter said to her, "Tell me, did you sell the land for this amount?" She answered, "Yes, for that amount."

伯多禄问她说:"你告诉我:你们卖田地的价钱就是这么多吗?"她说:"是,就是这么多。"

9 Then Peter said to her, "Why did you agree to test the Spirit of the Lord? Listen, the footsteps of those who have buried your husband are at the door, and they will carry you out."

伯多禄便说:"你们为什么共谋试探主的神呢?看,埋葬你丈夫者的脚已到门口,他们也要把你抬去。"

10 At once, she fell down at his feet and breathed her last. When the young men entered they found her dead, so they carried her out and buried her beside her husband.

她立刻跌倒在他脚前,也断了气。年轻人进来,见她死了,就抬去埋葬在她丈夫旁边。

11 And great fear came upon the whole church and upon all who heard of these things.

全教会和一切听见这些事的人,都十分害怕。

12 2 Many signs and wonders were done among the people at the hands of the apostles. They were all together in Solomon's portico.

宗徒们在百姓中行了许多征兆,显了许多奇迹。众信徒都同心合意地聚在撒罗满廊下,

13 None of the others dared to join them, but the people esteemed them.

其他的人没有一个敢与他们接近的;但是百姓都夸赞他们。

14 Yet more than ever, believers in the Lord, great numbers of men and women, were added to them.

信主的人越来越增加,男女的人数极其众多。

15 Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them.

宗徒们行了这样多的奇迹,以致有人把病人抬到街上,放在床上或褥子上,好叫伯多禄走过的时候,至少他的影子能遮在一些人身上。

16 A large number of people from the towns in the vicinity of Jerusalem also gathered, bringing the sick and those disturbed by unclean spirits, and they were all cured.

还有许多耶路撒冷四周城市的人,抬着病人和被邪魔所缠扰的人,齐集而来,他们都得了痊愈。

17 3 Then the high priest rose up and all his companions, that is, the party of the Sadducees, and, filled with jealousy,

大司祭和他的一切同人,即撒杜塞党人,都起来,嫉恨填胸,

18 laid hands upon the apostles and put them in the public jail.

下手拿住宗徒,把他们押在公共拘留所内。

19 But during the night, the angel of the Lord opened the doors of the prison, led them out, and said,

夜间,有上主的天使打开了监狱的门,领他们出来说:

20 "Go and take your place in the temple area, and tell the people everything about this life."

"你们去,站在圣殿里,把一切有关生命的话,讲给百姓听。"

21 When they heard this, they went to the temple early in the morning and taught. When the high priest and his companions arrived, they convened the Sanhedrin, the full senate of the Israelites, and sent to the jail to have them brought in.

他们领了命,天一亮就进入圣殿施教。大司祭和他的同人来召开公议会,即以色列子民全长老议会,差人去监里把宗徒们提出来。

22 But the court officers who went did not find them in the prison, so they came back and reported,

差役来到,在监狱中没有找到他们,便回去报告,

23 "We found the jail securely locked and the guards stationed outside the doors, but when we opened them, we found no one inside."

说:"我们确实看见监狱关锁的非常牢固,卫兵也站在门前,但一打开,里面没有找到一个人。"

24 When they heard this report, the captain of the temple guard and the chief priests were at a loss about them, as to what this would come to.

圣殿警官和司祭长一听这些话,十分纳闷,不知发生了什么事。

25 Then someone came in and reported to them, "The men whom you put in prison are in the temple area and are teaching the people."

忽有一个人来向他们报告说:"看,你们押在监狱里的人,站在圣殿里,教训百姓。"

26 Then the captain and the court officers went and brought them in, but without force, because they were afraid of being stoned by the people.

圣殿警官就同差役去把他们领来,但未用武力,因为怕百姓用石头砸他们。

27 When they had brought them in and made them stand before the Sanhedrin, the high priest questioned them,

他们把宗徒领来之后,叫他们站在公议会中,大司祭便审问他们,

28 "We gave you strict orders (did we not?) to stop teaching in that name. Yet you have filled Jerusalem with your teaching and want to bring this man's blood upon us."

说:"我们曾严厉命令你们,不可用这名字施教。你们看,你们却把你们的道理传遍了耶路撒冷,你们是有意把这人的血,引到我们身上来啊!"

29 But Peter and the apostles said in reply, "We must obey God rather than men.

伯多禄和宗徒们回答说:"听天主的命应胜过听人的命。

30 4 The God of our ancestors raised Jesus, though you had him killed by hanging him on a tree.

我们祖先的天主复活了你们下毒手悬在木架上的耶稣。

31 God exalted him at his right hand 5 as leader and savior to grant Israel repentance and forgiveness of sins.

天主以右手举扬了他,叫他做首领和救主,为赐给以色列人悔改和罪赦。

32 We are witnesses of these things, as is the holy Spirit that God has given to those who obey him."

我们就是这些事的证人,并且天主给那些服从他的人所赏的圣神,也为此事作证。"

33 When they heard this, they became infuriated and wanted to put them to death.

他们一听这话,大发雷霆,想要杀害他们。

34 6 But a Pharisee in the Sanhedrin named Gamaliel, a teacher of the law, respected by all the people, stood up, ordered the men to be put outside for a short time,

有一个法利塞人,名叫加玛里耳,是众百姓敬重的法学士,他在公议会中站起来,命这些人暂时出去。

35 and said to them, "Fellow Israelites, be careful what you are about to do to these men.

他便向议员们说:"诸位以色列人!你们对这些人,应小心处理!

36 7 Some time ago, Theudas appeared, claiming to be someone important, and about four hundred men joined him, but he was killed, and all those who were loyal to him were disbanded and came to nothing.

因为在不久以前,特乌达起来,说自己是个大人物,附和他的人数约有四百;他被杀了,跟从他的人也都散了,归于乌有。

37 After him came Judas the Galilean at the time of the census. He also drew people after him, but he too perished and all who were loyal to him were scattered.

此后,加里肋亚人犹达,当户口登记的日子,起来引诱百姓随从他;他丧亡了,跟从他的人也都四散了。

38 So now I tell you, have nothing to do with these men, and let them go. For if this endeavor or this activity is of human origin, it will destroy itself.

对现今的事,我奉劝你们:不要管这些人,由他们去罢!因为,若是这计划或工作是由人来的,必要消散;

39 But if it comes from God, you will not be able to destroy them; you may even find yourselves fighting against God." They were persuaded by him.

但若是从天主来的,你们不但不能消灭他们,恐怕你们反而成了与天主作对的人。"他们都赞成他的意见。

40 After recalling the apostles, they had them flogged, ordered them to stop speaking in the name of Jesus, and dismissed them.

他们遂把宗徒们叫来,鞭打了以后,命他们不可再因耶稣的名字讲道,遂释放了他们。

41 So they left the presence of the Sanhedrin, rejoicing that they had been found worthy to suffer dishonor for the sake of the name.

他们喜喜欢欢地由公议会前出来,因为他们配为这名字受侮辱。

42 And all day long, both at the temple and in their homes, they did not stop teaching and proclaiming the Messiah, Jesus.

他们每天不断在圣殿内,或挨户施教,宣讲基督耶稣的福音。


Footnotes(注解)

1 [1-11] The sin of Ananias and Sapphira did not consist in the withholding of part of the money but in their deception of the community. Their deaths are ascribed to a lie to the holy Spirit (Acts 5:3, 9), i.e., they accepted the honor accorded them by the community for their generosity, but in reality they were not deserving of it.

2 [12-16] This, the third summary portraying the Jerusalem community, underscores the Twelve as its bulwark, especially because of their charismatic power to heal the sick; cf Acts 2:42-47; 4:32-37.

3 [17-42] A second action against the community is taken by the Sanhedrin in the arrest and trial of the Twelve; cf Acts 4:1-3. The motive is the jealousy of the religious authorities over the popularity of the apostles (Acts 5:17) who are now charged with the defiance of the Sanhedrin's previous order to them to abandon their prophetic role (Acts 5:28; cf Acts 4:18). In this crisis the apostles are favored by a miraculous release from prison (Acts 5:18-24). (For similar incidents involving Peter and Paul, see Acts 12:6-11; 16:25-29.) The real significance of such an event, however, would be manifest only to people of faith, not to unbelievers; since the Sanhedrin already judged the Twelve to be inauthentic prophets, it could disregard reports of their miracles. When the Twelve immediately resumed public teaching, the Sanhedrin determined to invoke upon them the penalty of death (Acts 5:33) prescribed in Deut 13:6-10. Gamaliel's advice against this course finally prevailed, but it did not save the Twelve from the punishment of scourging (Acts 5:40) in a last endeavor to shake their conviction of their prophetic mission.

4 [30] Hanging him on a tree: that is, crucifying him (cf also Gal 3:13).

5 [31] At his right hand: see the note on Acts 2:33.

6 [34] Gamaliel: in Acts 22:3, Paul identifies himself as a disciple of this Rabbi Gamaliel I who flourished in Jerusalem between A.D. 25 and 50.

7 [36-37] Gamaliel offers examples of unsuccessful contemporary movements to argue that if God is not the origin of this movement preached by the apostles it will perish by itself. The movement initiated by Theudas actually occurred when C. Cuspius Fadus was governor, A.D. 44-46. Luke's placing of Judas the Galilean after Theudas and at the time of the census (see the note on Luke 2:1-2) is an indication of the vagueness of his knowledge of these events.


宗徒大事录 Acts Chapter 6
Acts
Chapter 6

1 1 At that time, as the number of disciples continued to grow, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution.

那时候,门徒们渐渐增多,希腊化的犹太人,对希伯来人发出了怨言,因为他们在日常的供应品上,疏忽了他们的寡妇。

2 2 So the Twelve called together the community of the disciples and said, "It is not right for us to neglect the word of God to serve at table. 3

于是十二宗徒召集众门徒说:"让我们放弃天主的圣言,而操管饮食,实在不相宜。

3 Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task,

所以,弟兄们!当从你们中检定七位有好声望,且充满圣神和智慧的人,派他们管这要务。

4 whereas we shall devote ourselves to prayer and to the ministry of the word."

至于我们,我们要专务祈祷,并为真道服役。"

5 The proposal was acceptable to the whole community, so they chose Stephen, a man filled with faith and the holy Spirit, also Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch, a convert to Judaism.

这番话得了全体的悦服,就选了斯德望,他是位充满信德和圣神的人,和斐理伯、仆洛曷洛、尼加诺尔、提孟、帕尔默纳及尼苛劳,他是个归依犹太教的安提约基雅人,

6 They presented these men to the apostles who prayed and laid hands on them. 4

叫他们立在宗徒面前;宗徒们祈祷以后,就给他们覆了手。

7 The word of God continued to spread, and the number of the disciples in Jerusalem increased greatly; even a large group of priests were becoming obedient to the faith.

天主的道渐渐发扬,门徒的数目在耶路撒冷大为增加,司祭中也有许多人,服从了信仰。

8 5 Now Stephen, filled with grace and power, was working great wonders and signs among the people.

斯德望充满恩宠和德能,在百姓中显大奇迹,行大征兆。

9 Certain members of the so-called Synagogue of Freedmen, Cyrenians, and Alexandrians, and people from Cilicia and Asia, came forward and debated with Stephen,

当时,有些称为"自由人"会堂中的人,以及基勒乃和亚历山大里亚人的会堂的人,还有些属基里基雅和亚细亚会堂的人,起来,同斯德望辩论;

10 but they could not withstand the wisdom and the spirit with which he spoke.

但是他们敌不住他的智慧,因为他是藉圣神说话。

11 Then they instigated some men to say, "We have heard him speaking blasphemous words against Moses and God."

于是他们便怂涌一些人,说:"我们听见他说过亵渎梅瑟和天主的话。"

12 They stirred up the people, the elders, and the scribes, accosted him, seized him, and brought him before the Sanhedrin.

他们又煽动了百姓、长老和经师,一同跑来,捉住了他,解送到公议会。

13 They presented false witnesses 6 who testified, "This man never stops saying things against (this) holy place and the law.

他们并设下假见证,说:"这人不断地说反对圣地和法律的话,

14 For we have heard him claim that this Jesus the Nazorean will destroy this place and change the customs that Moses handed down to us."

因为我们曾听见他说:这个纳匝肋人耶稣要毁灭这个地方,并要改革梅瑟给我们传下的常例。"

15 All those who sat in the Sanhedrin looked intently at him and saw that his face was like the face of an angel.

所有坐在公议会的人都注目看他,见他的面容好象天使的面容。
Footnotes(注解)

1 [1-7] The Hellenists . . . the Hebrews: the Hellenists were not necessarily Jews from the diaspora, but were more probably Palestinian Jews who spoke only Greek. The Hebrews were Palestinian Jews who spoke Hebrew or Aramaic and who may also have spoken Greek. Both groups belong to the Jerusalem Jewish Christian community. The conflict between them leads to a restructuring of the community that will better serve the community's needs. The real purpose of the whole episode, however, is to introduce Stephen as a prominent figure in the community whose long speech and martyrdom will be recounted in Acts 7.

2 [2-4] The essential function of the Twelve is the "service of the word," including development of the kerygma by formulation of the teachings of Jesus.

3 [2] To serve at table: some commentators think that it is not the serving of food that is described here but rather the keeping of the accounts that recorded the distribution of food to the needy members of the community. In any case, after Stephen and the others are chosen, they are never presented carrying out the task for which they were appointed (Acts 6:2-3). Rather, two of their number, Stephen and Philip, are presented as preachers of the Christian message. They, the Hellenist counterpart of the Twelve, are active in the ministry of the word.

4 [6] They . . . laid hands on them: the customary Jewish way of designating persons for a task and invoking upon them the divine blessing and power to perform it.

5 [6:8-8:1] The summary (Acts 6:7) on the progress of the Jerusalem community, illustrated by the conversion of the priests, is followed by a lengthy narrative regarding Stephen. Stephen's defense is not a response to the charges made against him but takes the form of a discourse that reviews the fortunes of God's word to Israel and leads to a prophetic declaration: a plea for the hearing of that word as announced by Christ and now possessed by the Christian community. The charges that Stephen depreciated the importance of the temple and the Mosaic law and elevated Jesus to a stature above Moses (Acts 6:13-14) were in fact true. Before the Sanhedrin, no defense against them was possible. With Stephen, who thus perceived the fuller implications of the teachings of Jesus, the differences between Judaism and Christianity began to appear. Luke's account of Stephen's martyrdom and its aftermath shows how the major impetus behind the Christian movement passed from Jerusalem, where the temple and law prevailed, to Antioch in Syria, where these influences were less pressing.

6 [13] False witnesses: here, and in his account of Stephen's execution (Acts 7:54-60), Luke parallels the martyrdom of Stephen with the death of Jesus.


宗徒大事录 Acts Chapter 7
Acts
Chapter 7

1 Then the high priest asked, "Is this so?"

大司祭遂问说:"真是这样吗?"

2 And he replied, 1 "My brothers and fathers, listen. The God of glory appeared to our father Abraham while he was in Mesopotamia, 2 before he had settled in Haran,

斯德望答说:"诸位仁人弟兄,诸位父老,请听!当我们的祖先亚巴郎还在美索不达米亚,还未住在哈兰以前,荣耀的天主曾显现给他,

3 and said to him,‘Go forth from your land and (from) your kinsfolk to the land that I will show you.'

向他说:‘你要离开你的故乡和你的家族,往我所指示你的地方去!’

4 So he went forth from the land of the Chaldeans and settled in Haran. And from there, after his father died, he made him migrate to this land where you now dwell.

那时,他遂离开了加色丁人的地方,住在哈兰;他父亲死后,天主又叫他从那里迁移,来到你们现今所住的地方。

5 Yet he gave him no inheritance in it, not even a foot's length, but he did promise to give it to him and his descendants as a possession, even though he was childless.

在此地天主并没有赐给他产业,连脚掌那么大的地方也没有给,却应许了把此地赐给他和他以后的子孙做产业,虽然当时他还没有儿子。

6 And God spoke thus,‘His descendants shall be aliens in a land not their own, where they shall be enslaved and oppressed for four hundred years;

天主还这样说过:‘他的子孙要侨居异地,人要奴役虐待他们,共四百年之久。’

7 but I will bring judgment on the nation they serve,‘ God said, 'and after that they will come out and worship me in this place.'

天主还说:‘我要惩治那奴役他们的异民。此后,他们要出来,要在这地方恭敬我。’

8 Then he gave him the covenant of circumcision, and so he became the father of Isaac, and circumcised him on the eighth day, as Isaac did Jacob, and Jacob the twelve patriarchs.

天主又赐给了他割损的盟约;这样,他生了依撒格后,第八天,给他行了割损礼。以后,依撒格生了雅各伯,雅各伯生了十二位宗祖。

9 "And the patriarchs, jealous of Joseph, sold him into slavery in Egypt; but God was with him

宗祖们嫉妒若瑟,把他卖到埃及,天主却同他在一起,

10 and rescued him from all his afflictions. He granted him favor and wisdom before Pharaoh, the king of Egypt, who put him in charge of Egypt and (of) his entire household.

救他脱离了一切磨难,并在埃及王法郎面前使他得宠,有智慧,法郎就派他总理埃及和王家事务。

11 Then a famine and great affliction struck all Egypt and Canaan, and our ancestors could find no food;

后来在全埃及和客纳罕发生了饥馑和大难,我们的祖先找不到食物。

12 but when Jacob heard that there was grain in Egypt, he sent our ancestors there a first time.

雅各伯听说在埃及有粮食,就打发了我们的祖先去,这是第一次。

13 The second time, Joseph made himself known to his brothers, and Joseph's family became known to Pharaoh.

第二次,若瑟被他的兄弟们认出来了。法郎也明悉了若瑟的亲族。

14 Then Joseph sent for his father Jacob, inviting him and his whole clan, seventy-five persons;

若瑟遂打发人请自己的父亲和所有同族前来,共计七十五人。

15 and Jacob went down to Egypt. And he and our ancestors died

雅各伯下到了埃及,以后他和我们的祖先都死了;

16 and were brought back to Shechem and placed in the tomb that Abraham had purchased for a sum of money from the sons of Hamor at Shechem.

后来他们被运到舍根,埋葬在亚巴郎用银价从哈摩尔的儿子在舍根所买的坟墓中。

17 "When the time drew near for the fulfillment of the promise that God pledged to Abraham, the people had increased and become very numerous in Egypt,

天主向亚巴郎所应承的恩许的时期来近了,这民族在埃及就逐渐繁殖增多起来,

18 until another king who knew nothing of Joseph came to power (in Egypt).

直到另一位不认识若瑟的君王起来统治埃及,

19 He dealt shrewdly with our people and oppressed (our) ancestors by forcing them to expose their infants, that they might not survive.

他就用计谋压迫我们的亲族,虐待我们的祖先,叫他们拋弃自己的婴孩,不容生存。

20 At this time Moses was born, and he was extremely beautiful. For three months he was nursed in his father's house;

就在那时期梅瑟诞生了,他为天主所喜爱;在父亲家中养育了三个月。

21 but when he was exposed, Pharaoh's daughter adopted him and brought him up as her own son.

他被拋弃后,法郎的女儿却将他拾去,当自己的儿子养育。

22 Moses was educated (in) all the wisdom of the Egyptians and was powerful in his words and deeds.

梅瑟学习了埃及人的各种智慧;他讲话辨事,都有才干。

23 "When he was forty years old, he decided to visit his kinsfolk, the Israelites.

当他满了四十岁的时候,他心中起了看望自己的弟兄──以色列子民的愿望。

24 When he saw one of them treated unjustly, he defended and avenged the oppressed man by striking down the Egyptian.

他看见一个人受欺压,就加以卫护,为受欺负的人报仇,打死了那个埃及人。

25 He assumed (his) kinsfolk would understand that God was offering them deliverance through him, but they did not understand.

他以为自己的弟兄明白天主要藉他的手拯救他们,但他们却不明白。

26 The next day he appeared to them as they were fighting and tried to reconcile them peacefully, saying, ‘Men, you are brothers. Why are you harming one another?'

第二天,他看见他们打架,就劝他们和解说:同仁!你们原是弟兄,为什么彼此伤害呢?

27 Then the one who was harming his neighbor pushed him aside, saying, 'Who appointed you ruler and judge over us?

那欺压近人的推开他说:谁立了你做我们的首领和判官?

28 Are you thinking of killing me as you killed the Egyptian yesterday?'

难道你愿意杀死我,就像昨天你杀死了那埃及人一样吗?

29 Moses fled when he heard this and settled as an alien in the land of Midian, where he became the father of two sons.

梅瑟因这句话,便逃跑了,在米德杨地方作客,在那里生了两个儿子。

30 "Forty years later, an angel appeared to him in the d, esert near Mount Sinai in the flame of a burning bush.

过了四十年,在西乃山的旷野里,有一位使者在荆棘丛火焰中显现给他。

31 When Moses saw it, he was amazed at the sight, and as he drew near to look at it, the voice of the Lord came,

梅瑟一见,就奇怪这异像;他正要前去观察,有上主的声音说:

32 ‘I am the God of your fathers, the God of Abraham, of Isaac, and of Jacob.' Then Moses, trembling, did not dare to look at it.

‘我是你祖先的天主,即亚巴郎、依撒格和雅各伯的天主。’梅瑟就战慄起来,不敢前去观察。

33 But the Lord said to him, ‘Remove the sandals from your feet, for the place where you stand is holy ground.

上主向他说:‘将你脚上的鞋脱下!因为你站的地方是圣地。

34 I have witnessed the affliction of my people in Egypt and have heard their groaning, and I have come down to rescue them. Come now, I will send you to Egypt.'

我看见了我百姓在埃及的苦楚,也听见了他们的哀叹,遂下来拯救他们。现在你来,我要打发你到埃及去。’

35 This Moses, whom they had rejected with the words,‘Who appointed you ruler and judge?' God sent as (both) ruler and deliverer, through the angel who appeared to him in the bush.

这梅瑟就是他们曾否定说:‘谁立了你做我们的首领和判官’的,天主却借着在荆棘中显现的使者的手,打发他做首领和救赎者。

36 This man led them out, performing wonders and signs in the land of Egypt, at the Red Sea, and in the desert for forty years.

就是他领了他们出来,在埃及,在红海,在旷野四十年之久,行了奇迹异事。

37 It was this Moses who said to the Israelites,‘God will raise up for you, from among your own kinsfolk, a prophet like me.'

这人就是那给以色列子民说:‘天主要从你们弟兄们中间,给你们兴起一位像我似的先知’的梅瑟。

38 It was he who, in the assembly in the desert, was with the angel who spoke to him on Mount Sinai and with our ancestors, and he received living utterances to hand on to us.

就是他在旷野时,在会众中,立在西乃山给他说话的使者和我们的祖先之间,领受生命的话,传授给我们。

39 "Our ancestors were unwilling to obey him; instead, they pushed him aside and in their hearts turned back to Egypt,

我们的祖先却不肯听从他,反而拒绝他;他们的心已转向埃及,

40 saying to Aaron, ‘Make us gods who will be our leaders. As for that Moses who led us out of the land of Egypt, we do not know what has happened to him.'

遂向亚郎说:‘请给我们制造神像,在我们面前引路,因为领我们出埃及地的这位梅瑟,我们不知道他遭遇了什么事。’

41 So they made a calf in those days, offered sacrifice to the idol, and reveled in the works of their hands.

他们就在那几天制造了一个牛犊,向那偶像奉献祭品,并因他们手中的作品而欢乐。

42 Then God turned and handed them over to worship the host of heaven, as it is written in the book of the prophets: ‘Did you bring me sacrifices and offerings for forty years in the desert, O house of Israel?

于是天主转过身去,任凭他们恭敬天上的军旅,就如在先知书上所载的:‘以色列家!你们四十年在旷野中,何尝向我奉献过牺牲和祭品?

43 No, you took up the tent of Moloch and the star of (your) god Rephan, the images that you made to worship. So I shall take you into exile beyond Babylon.'

你们抬着摩肋客的帐幕和楞番神的星辰,为朝拜你们所制造的偶像。为此,我要把你们迁徙到巴比伦那边去。’

44 "Our ancestors had the tent of testimony in the desert just as the One who spoke to Moses directed him to make it according to the pattern he had seen.

我们的祖先在旷野中有一个作证的帐幕,这帐幕就是天主吩咐梅瑟,按他所指示的式样制造的。

45 Our ancestors who inherited it brought it with Joshua when they dispossessed the nations that God drove out from before our ancestors, up to the time of David,

我们的祖先相继承受了它;当天主把异民从我们祖先的面前赶走之后,他们便同若苏厄将此帐幕运到继承为业之地,直到达味的时日。

46 who found favor in the sight of God and asked that he might find a dwelling place for the house of Jacob.

达味在天主面前获得了宠爱,就恳求要为雅各伯的天主寻找一个住所;

47 But Solomon built a house for him.

撒罗满便为天主建筑了殿宇。

48 Yet the Most High does not dwell in houses made by human hands. As the prophet says:

但至高者本不住在人手所建造的殿宇中,正如先知说:

49 ‘The heavens are my throne, the earth is my footstool. What kind of house can you build for me? says the Lord, or what is to be my resting place?

‘天是我的宝座,地是我的脚凳。你们要为我建筑什么样的殿宇?──上主说──或者我安息的地方是怎样的呢?

50 Did not my hand make all these things?'

这一切不是我的手所造的吗?’

51 "You stiff-necked people, uncircumcised in heart and ears, you always oppose the holy Spirit; you are just like your ancestors.

执坳和心耳未受割损的人啊!你们时常反抗圣神,你们的祖先怎样,你们也怎样。

52 Which of the prophets did your ancestors not persecute? They put to death those who foretold the coming of the righteous one, whose betrayers and murderers you have now become.

那一位先知,你们的祖先没有迫害过?他们杀害了那些预言义人来临的人,现在你们都成了那义人的出卖者和凶手。

53 You received the law as transmitted by angels, but you did not observe it."

你们这些人接受了藉天使所传布的法律,却不遵守。"

54 When they heard this, they were infuriated, and they ground their teeth at him.

他们一听这些话,怒从心起,向他咬牙切齿。

55 But he, filled with the holy Spirit, looked up intently to heaven and saw the glory of God and Jesus standing at the right hand of God, 3

斯德望却充满了圣神,注目向天,看见天主的光荣,并看见耶稣站在天主右边,

56 and he said, "Behold, I see the heavens opened and the Son of Man standing at the right hand of God."

遂说道:"看,我见天开了,并见人子站在天主右边。"

57 But they cried out in a loud voice, covered their ears, 4 and rushed upon him together.

他们都大声乱嚷,掩着自己的耳朵一致向他扑去,

58 They threw him out of the city, and began to stone him. The witnesses laid down their cloaks at the feet of a young man named Saul.

把他拉出城外,用石头砸死了。证人脱下自己的衣服放在名叫扫禄的青年人脚前。

59 As they were stoning Stephen, he called out, "Lord Jesus, receive my spirit." 5

当他们用石头砸斯德望的时候,他祈求说:"主耶稣!接我的灵魂去罢!"

60 Then he fell to his knees and cried out in a loud voice, "Lord, do not hold this sin against them"; and when he said this, he fell asleep.

遂屈膝跪下,大声呼喊说:"主,不要向他们算这罪债!"说了这话,就死了。


Footnotes(注解)

1 [2-53] Stephen's speech represents Luke's description of Christianity's break from its Jewish matrix. Two motifs become prominent in the speech: (Acts 7:1) Israel's reaction to God's chosen leaders in the past reveals that the people have consistently rejected them; and (Acts 7:2) Israel has misunderstood God's choice of the Jerusalem temple as the place where he is to be worshiped.

2 [2] God . . . appeared to our father Abraham . . . in Mesopotamia: the first of a number of minor discrepancies between the data of the Old Testament and the data of Stephen's discourse. According to Genesis 12:1, God first spoke to Abraham in Haran. The main discrepancies are these: in Acts 7:16 it is said that Jacob was buried in Shechem, whereas Genesis 50:13 says he was buried at Hebron; in the same verse it is said that the tomb was purchased by Abraham, but in Genesis 33:19 and Joshua 24:32 the purchase is attributed to Jacob himself.

3 [55] He . . . saw . . . Jesus standing at the right hand of God: Stephen affirms to the Sanhedrin that the prophecy Jesus made before them has been fulfilled (Mark 14:62).

4 [57] Covered their ears: Stephen's declaration, like that of Jesus, is a scandal to the court, which regards it as blasphemy.

5 [59] Compare Luke 23:34, 46.



宗徒大事录 Acts Chapter 8
Acts
Chapter 8

1 Now Saul was consenting to his execution.On that day, there broke out a severe persecution 1 of the church in Jerusalem, and all were scattered throughout the countryside of Judea and Samaria, except the apostles. 2

扫禄也赞同杀死他。就在那一日,发生了严厉迫害耶路撒冷教会的事;除宗徒外,众人都逃散到犹太和撒玛黎雅乡间。

2 Devout men buried Stephen and made a loud lament over him.

虔诚的人共同埋葬了斯德望,也为他大哭了一场。

3 Saul, meanwhile, was trying to destroy the church; 3 entering house after house and dragging out men and women, he handed them over for imprisonment.

扫禄想摧毁教会,进入各家,连男带女都拉去,押到监里。

4 Now those who had been scattered went about preaching the word.

那些逃散的人经过各处,宣讲真道的喜讯。

5 Thus Philip went down to (the) city of Samaria and proclaimed the Messiah to them.

斐理伯下到撒玛黎雅城,给他们宣讲基督。

6 With one accord, the crowds paid attention to what was said by Philip when they heard it and saw the signs he was doing.

群众都留意斐理伯所讲的话,都同心合意地听教,并看到了他所行的奇迹。

7 For unclean spirits, crying out in a loud voice, came out of many possessed people, and many paralyzed and crippled people were cured.

因为有许多附了邪魔的人,邪魔从他们身上大声喊叫着出去了。有许多瘫痪和瘸子也被治好了。

8 There was great joy in that city.

为此,那城里的人皆大欢喜。

9 A man named Simon used to practice magic 4 in the city and astounded the people of Samaria, claiming to be someone great.

有一个人,名叫西满,曾在这城中行过邪术,使撒玛黎雅的百姓惊服,并称自己是一位大人物。

10 All of them, from the least to the greatest, paid attention to him, saying,"This man is the ‘Power of God' that is called ‘Great.'"

所有的人,从上到下,都听从他,说:“这人就是那称为神的大能者。”

11 They paid attention to him because he had astounded them by his magic for a long time,

他们听从他,是因为他很久以来,就用邪术使他们惊服;

12 but once they began to believe Philip as he preached the good news about the kingdom of God and the name of Jesus Christ, men and women alike were baptized.

但当他们信服了那传报天主的国,和耶稣基督名字的斐理伯时,男女就都受了洗,

13 Even Simon himself believed and, after being baptized, became devoted to Philip; and when he saw the signs and mighty deeds that were occurring, he was astounded.

连西满自己也信服了。他受洗以后,常随从斐理伯;他看到所显的奇迹和大能,称奇不止。

14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John,

当时,在耶路撒冷的宗徒,听说撒玛黎雅接受了天主的圣道,便打发伯多禄和若望往他们那里去。

15 who went down and prayed for them, that they might receive the holy Spirit,

他们二人一到,就为他们祈祷,使他们领受圣神,

16 for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus. 5

因为圣神还没有降临在任何人身上,他们只因主耶稣的名受过洗。

17 Then they laid hands on them and they received the holy Spirit.

那时,宗徒便给他们覆手,他们就领受了圣神。

18 6 When Simon saw that the Spirit was conferred by the laying on of the apostles' hands, he offered them money

西满看见藉宗徒们的覆手,赋给人圣神,遂献给他们银钱,

19 and said,"Give me this power too, so that anyone upon whom I lay my hands may receive the holy Spirit."

说:“你们也把这个权柄交给我,为叫我无论给谁覆手,谁就领受圣神。”

20 But Peter said to him,"May your money perish with you, because you thought that you could buy the gift of God with money.

伯多禄却向他说:“愿你的银钱与你一起丧亡!因为你想天主的恩赐可用银钱买得。

21 You have no share or lot in this matter, for your heart is not upright before God.

在这事上,你没有股,也没有分,因为你在天主前心怀不正。

22 Repent of this wickedness of yours and pray to the Lord that, if possible, your intention may be forgiven.

所以,你该回心转意,摆脱你这个恶念,祈求主,或者可给你赦免你心中的妄想,

23 For I see that you are filled with bitter gall and are in the bonds of iniquity."

因为我明知你心怀苦毒,并在邪恶的束缚中。”

24 Simon said in reply,"Pray for me to the Lord, that nothing of what you have said may come upon me."

西满回答说:“请你们为我祈求主,好叫你们所说的,一点也不要降在我身上。”

25 So when they had testified and proclaimed the word of the Lord, they returned to Jerusalem and preached the good news to many Samaritan villages.

二宗徒既作了证,并宣讲了主的圣道,就返回耶路撒冷,一路在撒玛黎雅人的许多乡村中,宣讲了福音。

26 7 Then the angel of the Lord spoke to Philip,"Get up and head south on the road that goes down from Jerusalem to Gaza, the desert route."

上主的使者向斐理伯说:“起来,往南行,沿着由耶路撒冷下到迦萨的路走,即旷野中的那条路。”

27 So he got up and set out. Now there was an Ethiopian eunuch, a court official of the Candace, 8 that is, the queen of the Ethiopians, in charge of her entire treasury, who had come to Jerusalem to worship,

他就起来去了。看,有个厄提约丕雅人,是厄提约丕雅女王甘达刻的有权势的太监,也是她宝库的总管;他曾来到耶路撒冷朝圣。

28 and was returning home. Seated in his chariot, he was reading the prophet Isaiah.

他回去的时候,坐在车上诵读依撒意亚先知。

29 The Spirit said to Philip,"Go and join up with that chariot."

圣神就向斐理伯说:“你上前去,走近这辆车子!”

30 9 Philip ran up and heard him reading Isaiah the prophet and said,"Do you understand what you are reading?"

斐理伯就跑过去,听见他诵读依撒意亚先, 知,便说道:“你明白所诵读的吗?”

31 He replied,"How can I, unless someone instructs me?" So he invited Philip to get in and sit with him.

他答说:“若没有人指教我,怎么能够?”于是,请斐理伯上车与他同坐。

32 This was the scripture passage he was reading:"Like a sheep he was led to the slaughter, and as a lamb before its shearer is silent, so he opened not his mouth.

他所诵读的那段经正是:‘他如同被牵去宰杀的羊,又像羔羊在剪毛者前缄默,他也同样不开口。

33 In (his) humiliation justice was denied him. Who will tell of his posterity? For his life is taken from the earth."

在他屈辱之时,无人为他申辩。谁能描述他的后代呢?因为他的生命从地上被夺去了。’

34 Then the eunuch said to Philip in reply,"I beg you, about whom is the prophet saying this? About himself, or about someone else?"

太监向斐理伯发言说:“请你说:先知说这话是指谁呢?是指自己或是指别人?”

35 Then Philip opened his mouth and, beginning with this scripture passage, he proclaimed Jesus to him.

斐理伯便开口,从这段经文开始,给他宣讲了耶稣的福音。

36 As they traveled along the road they came to some water, and the eunuch said,"Look, there is water. What is to prevent my being baptized?"

他们沿路前行的时候,来到了一个有水的地方,那太监就说:“看,这里有水;还有什么阻挡我受洗呢?”

37 10 【斐理伯答说:“你若全心相信,便可以。”他答说:“我信耶稣基督就是天主子。”】

38 Then he ordered the chariot to stop, and Philip and the eunuch both went down into the water, and he baptized him.

他就命车停住,斐理伯和太监两人下到水中,斐理伯给他付了洗。

39 When they came out of the water, the Spirit of the Lord snatched Philip away, and the eunuch saw him no more, but continued on his way rejoicing.

当他们从水中上来的时候,主的神把斐理伯提去,太监就再看不见他了。他就喜喜欢欢地往前行自己的路。

40 Philip came to Azotus, and went about proclaiming the good news to all the towns until he reached Caesarea.

斐理伯却出现在阿左托,以后经过各城,宣讲福音,直到凯撒勒雅。
Footnotes(注解)

1 [1-40] Some idea of the severity of the persecution that now breaks out against the Jerusalem community can be gathered from Acts 22:4 and Acts 26:9-11. Luke, however, concentrates on the fortunes of the word of God among people, indicating how the dispersal of the Jewish community resulted in the conversion of the Samaritans (Acts 8:4-17, 25). His narrative is further expanded to include the account of Philip's acceptance of an Ethiopian (Acts 8:26-39).

2 [1] All were scattered . . . except the apostles: this observation leads some modern scholars to conclude that the persecution was limited to the Hellenist Christians and that the Hebrew Christians were not molested, perhaps because their attitude toward the law and temple was still more in line with that of their fellow Jews (see the charge leveled against the Hellenist Stephen in Acts 6, 13-14). Whatever the facts, it appears that the Twelve took no public stand regarding Stephen's position, choosing, instead, to await the development of events.

3 [3] Saul . . . was trying to destroy the church: like Stephen, Saul was able to perceive that the Christian movement contained the seeds of doctrinal divergence from Judaism. A pupil of Gamaliel, according to Acts 22:3, and totally dedicated to the law as the way of salvation (Gal 1:13-14), Saul accepted the task of crushing the Christian movement, at least insofar as it detracted from the importance of the temple and the law. His vehement opposition to Christianity reveals how difficult it was for a Jew of his time to accept a messianism that differed so greatly from the general expectation.

4 [9-13,18-24] Sorcerers were well known in the ancient world. Probably the incident involving Simon and his altercation with Peter is introduced to show that the miraculous charisms possessed by members of the Christian community (Acts 8:6-7) were not to be confused with the magic of sorcerers.

5 [16] Here and in Acts 10:44-48 and Acts 19:1-6, Luke distinguishes between baptism in the name of the Lord Jesus and the reception of the Spirit. In each case, the Spirit is conferred through members of the Twelve (Peter and John) or their representative (Paul). This may be Luke's way of describing the role of the church in the bestowal of the Spirit. Elsewhere in Acts, baptism and the Spirit are more closely related (Acts 1:5; 11:16).

6 [18-20] Simon attempts to buy the gift of God (Acts 8:20) with money. Peter's cursing of Simon's attempt so to use his money expresses a typically Lucan attitude toward material wealth (cf Luke 6:24; 12:16-21; 16:13).

7 [26-40] In the account of the conversion of the Ethiopian eunuch, Luke adduces additional evidence to show that the spread of Christianity outside the confines of Judaism itself was in accord with the plan of God. He does not make clear whether the Ethiopian was originally a convert to Judaism or, as is more probable, a"God-fearer" (Acts 10:1), i.e., one who accepted Jewish monotheism and ethic and attended the synagogue but did not consider himself bound by other regulations such as circumcision and observance of the dietary laws. The story of his conversion to Christianity is given a strong supernatural cast by the introduction of an angel (Acts 8:26), instruction from the holy Spirit (Acts 8:29), and the strange removal of Philip from the scene (39).

8 [27] The Candace: Candace is not a proper name here but the title of a Nubian queen.

9 [30-34] Philip is brought alongside the carriage at the very moment when the Ethiopian is pondering the meaning of Isaiah 53:7-8, a passage that Christianity, from its earliest origins, has applied to Jesus; cf the note on Acts 3:13.

10 [37] The oldest and best manuscripts of Acts omit this verse, which is a Western text reading:"And Philip said,"If you believe with all your heart, you may.' And he said in reply,"I believe that Jesus Christ is the Son of God.'"



宗徒大事录 Acts Chapter 9
Acts
Chapter 9

1 1 Now Saul, still breathing murderous threats against the disciples of the Lord, went to the high priest

扫禄还是向主的门徒口吐恐吓和凶杀之气,遂去见大司祭,

2 and asked him for letters to the synagogues in Damascus, that, if he should find any men or women who belonged to the Way, 2 he might bring them back to Jerusalem in chains.

求他发文书给大马士革各会堂,凡他搜出的这道门的人,不拘男女,都绑起来,解送到耶路撒冷。

3 On his journey, as he was nearing Damascus, a light from the sky suddenly flashed around him.

当他前行,快要临近大马士革的时候,忽然从天上有一道光,环射到他身上。

4 He fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting me?"

他便跌倒在地,听见有声音向他说:"扫禄,扫禄,你为什么迫害我?"

5 He said, "Who are you, sir?" The reply came, "I am Jesus, whom you are persecuting.

他答说:"主!你是谁?"主说:"我就是你所迫害的耶稣。

6 Now get up and go into the city and you will be told what you must do."

但是,你起来进城去,必有人告诉你当作什么。"

7 The men who were traveling with him stood speechless, for they heard the voice but could see no one.

陪他同行的人站在那里,说不出话来;只听见声音,却看不见什么人。

8 Saul got up from the ground, but when he opened his eyes he could see nothing; 3 so they led him by the hand and brought him to Damascus.

扫禄从地上起来,睁开他的眼,什么也看不见了。人们牵着他的手,领他进了大马士革。

9 For three days he was unable to see, and he neither ate nor drank.

三天的工夫看不见,也不吃,也不喝。

10 There was a disciple in Damascus named Ananias, and the Lord said to him in a vision, "Ananias." He answered, "Here I am, Lord."

在大马士革有个门徒,名叫阿纳尼雅,主在异像中向他说:"阿纳尼雅!"他答说:"主,我在这里。"

11 The Lord said to him, "Get up and go to the street called Straight and ask at the house of Judas for a man from Tarsus named Saul. He is there praying,

主向他说:"起来,往那条名叫"直街"的地方去,要在犹大家里找一个名叫扫禄的塔尔索人;看,他正在祈祷。"──

12 and (in a vision) he has seen a man named Ananias come in and lay (his) hands on him, that he may regain his sight."

扫禄此时在异像中看见一个名叫阿纳尼雅的人进来给自己覆手,使他复明──

13 But Ananias replied, "Lord, I have heard from many sources about this man, what evil things he has done to your holy ones 4 in Jerusalem.

阿纳尼雅却答说:"关于这个人,我听许多人说:他在耶路撒冷对你的圣徒作了许多坏事;

14 And here he has authority from the chief priests to imprison all who call upon your name."

他在这里也有从大司祭取得的权柄,要捆绑一切呼号你名字的人。"

15 But the Lord said to him, "Go, for this man is a chosen instrument of mine to carry my name before Gentiles, kings, and Israelites,

主却向他说:"你去罢!因为这人是我所拣选的器皿,为把我的名字带到外邦人、国王和以色列子民前,

16 and I will show him what he will have to suffer for my name."

因为我要指示他,为我的名字该受多么大的苦。"

17 So Ananias went and entered the house; laying his hands on him, he said, "Saul, my brother, the Lord has sent me, Jesus who appeared to you on the way by which you came, that you may regain your sight and be filled with the holy Spirit."

阿纳尼雅就去了,进了那一家,给他覆手说:"扫禄兄弟!在你来的路上,发显给你的主耶稣打发我来,叫你看见,叫你充满圣神。"

18 Immediately things like scales fell from his eyes and he regained his sight. He got up and was baptized,

立刻有像鳞甲一样的东西,从他的眼中掉了下来,他便看见了,遂起来领了洗。

19 and when he had eaten, he recovered his strength. 5 He stayed some days with the disciples in Damascus,

进食以后,就有了力量。他同大马士革的门徒住了几天之后,

20 and he began at once to proclaim Jesus in the synagogues, that he is the Son of God. 6

即刻在各会堂中宣讲耶稣,说他是天主子。

21 All who heard him were astounded and said, "Is not this the man who in Jerusalem ravaged those who call upon this name, and came here expressly to take them back in chains to the chief priests?"

凡听见的人都奇怪说:"这不是那在耶路撒冷消灭呼求这名字的人吗?他不是为这事来这里,要捆绑他们,解送到大司祭前吗?"

22 But Saul grew all the stronger and confounded (the) Jews who lived in Damascus, proving that this is the Messiah.

扫禄却更强而有力了,使侨居在大马士革的犹太人惊惶失措,因为他指证耶稣就是默西亚。

23 After a long time had passed, the Jews conspired to kill him,

过了一些时日,犹太人就共同商议要杀害他。

24 but their plot became known to Saul. Now they were keeping watch on the gates day and night so as to kill him,

他们的计谋却为扫禄知道了。犹太人便日夜把守城门,要杀害他。

25 but his disciples took him one night and let him down through an opening in the wall, lowering him in a basket.

但他的门徒把他带去,夜间用篮子将他从城墙上缒了下去。

26 When he arrived in Jerusalem 7 he tried to join the disciples, but they were all afraid of him, not believing that he was a disciple.

扫禄来到耶路撒冷,设法与门徒们交结;众人都怕他,不信他是门徒。

27 Then Barnabas took charge of him and brought him to the apostles, and he reported to them how on the way he had seen the Lord and that he had spoken to him, and how in Damascus he had spoken out boldly in the name of Jesus.

巴尔纳伯却接待了他,引他去见宗徒,并给他们讲述扫禄在路上怎样看见了主,主怎样给他说了话;他又怎样在大马士革因耶稣的名字勇敢讲道。

28 He moved about freely with them in Jerusalem, and spoke out boldly in the name of the Lord.

扫禄遂在耶路撒冷同他们来往,也因主的名字勇敢讲道;

29 He also spoke and debated with the Hellenists, 8 but they tried to kill him.

并且同希腊化的犹太人谈论辩道,他们就打算杀害他。

30 And when the brothers learned of this, they took him down to Caesarea and sent him on his way to Tarsus.

兄弟们一知道这事,就领他下到凯撒勒雅,以后打发他到塔尔索去了。

31 9 The church throughout all Judea, Galilee, and Samaria was at peace. It was being built up and walked in the fear of the Lord, and with the consolation of the holy Spirit it grew in numbers.

教会既在全犹太、加里肋亚和撒玛黎雅得了平安,遂建立起来,怀着敬畏上主之情行动,并因着圣神的鼓励,逐渐发展。

32 As Peter was passing through every region, he went down to the holy ones living in Lydda.

当伯多禄巡视各处时,也到了居住在里达的圣徒那里。

33 There he found a man named Aeneas, who had been confined to bed for eight years, for he was paralyzed.

在那里遇见了一个人,名叫艾乃阿,患瘫痪病,躺在床上已有八年。

34 Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed." He got up at once.

伯多禄向他说:"艾乃阿!耶稣基督治好你了;起来,整理你的床褥罢!"他即刻起来了。

35 And all the inhabitants of Lydda and Sharon saw him, and they turned to the Lord.

凡住在里达和沙龙的人,见了他,就都归依了主。

36 Now in Joppa there was a disciple named Tabitha (which translated means Dorcas). 10 She was completely occupied with good deeds and almsgiving.

在约培有个女门徒,名叫塔彼达,希腊文叫作多尔卡,她多行善事,广施赒济,

37 Now during those days she fell sick and died, so after washing her, they laid (her) out in a room upstairs.

就在那几天病死了;人把她洗涤后,停在楼上。

38 Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him with the request, "Please come to us without delay."

里达因临近约培,门徒们听说伯多禄在那里,就打发两个人到他那里去,请求说:"你不可再迟延到我们那里去了。"

39 So Peter got up and went with them. When he arrived, they took him to the room upstairs where all the widows came to him weeping and showing him the tunics and cloaks that Dorcas had made while she was with them.

伯多禄就动身同他们去了;他一来到,他们领他上了楼;所有的寡妇都来到他前,哭着把多尔卡同她们在一起的时候所制的内外衣,指给他看。

40 Peter sent them all out and knelt down and prayed. Then he turned to her body and said, "Tabitha, rise up." She opened her eyes, saw Peter, and sat up.

伯多禄叫众人都退到外面以后,遂屈膝祈祷,转身向遗体说:"塔彼达,起来!"她便睁开眼,看见了伯多禄,就坐了起来。

41 He gave her his hand and raised her up, and when he had called the holy ones and the widows, he presented her alive.

伯多禄伸手扶她起来;随后,叫圣徒和寡妇们进来,叫他们看她已活了。

42 This became known all over Joppa, and many came to believe in the Lord.

这事传遍了全约培,就有许多人信了主。

43 11 And he stayed a long time in Joppa with Simon, a tanner.

以后,伯多禄在约培一个皮匠西满家里,住了一些日子。

Footnotes(注解)

1 [1-19] This is the first of three accounts of Paul's conversion (with Acts 22:3-16 and Acts 26:2-18) with some differences of detail owing to Luke's use of different sources. Paul's experience was not visionary but was precipitated by the appearance of Jesus, as he insists in 1 Cor 15:8. The words of Jesus, "Saul, Saul, why are you persecuting me?" related by Luke with no variation in all three accounts, exerted a profound and lasting influence on the thought of Paul. Under the influence of this experience he gradually developed his understanding of justification by faith (see the letters to the Galatians and Romans) and of the identification of the Christian community with Jesus Christ (see 1 Cor 12:27). That Luke would narrate this conversion three times is testimony to the importance he attaches to it. This first account occurs when the word is first spread to the Gentiles. At this point, the conversion of the hero of the Gentile mission is recounted. The emphasis in the account is on Paul as a divinely chosen instrument (Acts 9:15).

2 [2] The Way: a name used by the early Christian community for itself (Acts 18:26; 19:9, 23; 22:4; 24:14, 22). The Essene community at Qumran used the same designation to describe its mode of life.

3 [8] He could see nothing: a temporary blindness (Acts 9:18) symbolizing the religious blindness of Saul as persecutor (cf Acts 26:18).

4 [13] Your holy ones: literally, "your saints."

5 [19-30] This is a brief resume of Paul's initial experience as an apostolic preacher. At first he found himself in the position of being regarded as an apostate by the Jews and suspect by the Christian community of Jerusalem. His acceptance by the latter was finally brought about through his friendship with Barnabas (Acts 9:27).

6 [20] Son of God: the title "Son of God" occurs in Acts only here, but cf the citation of Psalm 2:7 in Paul's speech at Antioch in Pisidia (Acts 13:33).

7 [26] This visit of Paul to Jerusalem is mentioned by Paul in Gal 1:18.

8 [29] Hellenists: see the note on Acts 6:1-7.

9 [31-43] In the context of the period of peace enjoyed by the community through the cessation of Paul's activities against it, Luke introduces two traditions concerning the miraculous power exercised by Peter as he was making a tour of places where the Christian message had already been preached. The towns of Lydda, Sharon, and Joppa were populated by both Jews and Gentiles and their Christian communities may well have been mixed.

10 [36] Tabitha (Dorcas), respectively the Aramaic and Greek words for "gazelle," exemplifies the right attitude toward material possessions expressed by Jesus in the Lucan Gospel (Luke 6:30; 11:41; 12:33; 18:22; 19:8).

11 [43] The fact that Peter lodged with a tanner would have been significant to both the Gentile and Jewish Christians, for Judaism considered the tanning occupation unclean.



宗徒大事录 Acts Chapter 10
Acts
Chapter 10

1 1 Now in Caesarea there was a man named Cornelius, a centurion of the Cohort called the Italica, 2

在凯撒勒雅有一个人,名叫科尔乃略,是所谓意大利营的百夫长。

2 devout and God-fearing along with his whole household, who used to give alms generously 3 to the Jewish people and pray to God constantly.

他同他的全家,是虔诚而敬畏天主的人,对百姓慷慨好施,又常向天主祈祷。

3 One afternoon about three o'clock, 4 he saw plainly in a vision an angel of God come in to him and say to him,"Cornelius."

有一天,大约第九时辰,他在异像中,清楚看见天主的一位天使进来,到他跟前向他说:"科尔乃略!"

4 He looked intently at him and, seized with fear, said,"What is it, sir?" He said to him,"Your prayers and almsgiving have ascended as a memorial offering before God.

他注目看天使,就惊惶害怕说:"主,有什么事?"天使回答说:"你的祈祷和施舍已升到天主面前,获得纪念。

5 Now send some men to Joppa and summon one Simon who is called Peter.

你现在打发人往约培去,请号称伯多禄的一位西满来。

6 He is staying with another Simon, a tanner, who has a house by the sea."

这人客居在一个名叫西满的皮匠家里,他的房子靠着海。"

7 When the angel who spoke to him had left, he called two of his servants and a devout soldier 5 from his staff,

向他说话的天使一走,他便叫来了两个家仆和常护卫自己的一个虔诚兵士,

8 explained everything to them, and sent them to Joppa.

把一切事告诉了他们,就打发他们往约培去了。

9 6 The next day, while they were on their way and nearing the city, Peter went up to the roof terrace to pray at about noontime. 7

第二天,他们行路将近城的时候,约在第六个时辰,伯多禄上了屋顶祈祷。

10 He was hungry and wished to eat, and while they were making preparations he fell into a trance.

他那时饿了,愿意进食;正在人预备饭的时候,他就神魂超拔了。

11 He saw heaven opened and something resembling a large sheet coming down, lowered to the ground by its four corners.

他看见天井了,降下一个器皿,好象一块大布,系着四角,坠到地上,

12 In it were all the earth's four-legged animals and reptiles and the birds of the sky.

里面有各种四足兽、地上的爬虫和天空的飞鸟。

13 A voice said to him,"Get up, Peter. Slaughter and eat."

有声音向他说:"伯多禄!起来,宰了,吃罢!"

14 But Peter said,"Certainly not, sir. For never have I eaten anything profane and unclean."

伯多禄却答说:"主,绝对不可!因为我从来没有吃过一样污秽和不洁之物。"

15 The voice spoke to him again, a second time,"What God has made clean, you are not to call profane."

声音第二次又向他说:"天主称为洁净的,你不可称为污秽!"

16 This happened three times, and then the object was taken up into the sky.

这事一连发生了三次,那器皿随即撤回天上去了。

17 8 While Peter was in doubt about the meaning of the vision he had seen, the men sent by Cornelius asked for Simon's house and arrived at the entrance.

伯多禄正在猜想他所见的异像有什么意思的时候,看,科尔乃略打发来的人,已查问到西满的家,站在门前。

18 They called out inquiring whether Simon, who is called Peter, was staying there.

他们喊着询问:号称伯多禄的西满是否住在这里。

19 As Peter was pondering the vision, the Spirit said (to him),"There are three men here looking for you.

伯多禄还在沉思那异像时,圣神说:"看,有三个人找你。

20 So get up, go downstairs, and accompany them without hesitation, because I have sent them."

起来,下去,同他们一起去罢!不要疑惑,因为是我打发他们来的。"

21 Then Peter went down to the men and said,"I am the one you are looking for. What is the reason for your being here?"

伯多禄下来向那些人说:"看,我就是你们所找的人。你们来这里做什么?"

22 They answered,"Cornelius, a centurion, an upright and God-fearing man, respected by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear what you have to say."

他们答说:"科尔乃略百夫长是个正义和敬畏天主的人,也受全犹太人民的称誉;他蒙圣天使指示,请你到他家去,听你讲道。"

23 So he invited them in and showed them hospitality. The next day he got up and went with them, and some of the brothers from Joppa went with him.

伯多禄于是请他们进来住下,第二天起来,便同他们一齐去了;还有几个约培的兄弟陪着他。

24 9 On the following day he entered Caesarea. Cornelius was expecting them and had called together his relatives and close friends.

次日,他到了凯撒勒雅。那时,科尔乃略召集了自己的亲戚和密友,等候他们来。

25 When Peter entered, Cornelius met him and, falling at his feet, paid him homage.

当伯多禄进来的时候,科尔乃略去迎接他,跪伏在他脚前叩拜。

26 Peter, however, raised him up, saying,"Get up. I myself am also a human being."

伯多禄拉他起来说:"起来!我自己也是个人。"

27 While he conversed with him, he went in and found many people gathered together

就同他谈着话进去了,看见有许多人聚集在那里,

28 and said to them,"You know that it is unlawful for a Jewish man to associate with, or visit, a Gentile, but God has shown me that I should not call any person profane or unclean. 10

便对他们说:"你们都知道犹太人是不准同外邦人交接来往的;但是,天主指示给我,没有一个可说是污秽或不洁的人。

29 And that is why I came without objection when sent for. May I ask, then, why you summoned me?"

为此,我一被请,毫不犹豫地就来了。请问:你们请我来是为什么原故?"

30 Cornelius replied,"Four days ago 11 at this hour, three o'clock in the afternoon, I was at prayer in my house when suddenly a man in dazzling robes stood before me and said,

科尔乃略说:"从此时起,四天以前,第九时辰,我在我房中祈祷时,忽然有位穿华丽衣服的人站在我前,

31 ‘Cornelius, your prayer has been heard and your almsgiving remembered before God.

说:科尔乃略,你的祈祷蒙了垂允,你的施舍在天主前得到记念。

32 Send therefore to Joppa and summon Simon, who is called Peter. He is a guest in the house of Simon, a tanner, by the sea.'

所以,你要打发人往约培去,叫号称伯多禄的西满来,他客居在靠近海的皮匠西满家里。

33 So I sent for you immediately, and you were kind enough to come. Now therefore we are all here in the presence of God to listen to all that you have been commanded by the Lord."

我就立刻打发人到你那里去了。你来的真好!现今我们众人都在天主前,要听主所吩咐你的一切。"

34 12 Then Peter proceeded to speak and said, 13"In truth, I see that God shows no partiality.

伯多禄遂开口说:"我真正明白了:天主是不看情面的,

35 Rather, in every nation whoever fears him and acts uprightly is acceptable to him.

凡在各民族中,敬畏他而又履行正义的人,都是他所中悦的。

36 14 15 You know the word (that) he sent to the Israelites as he proclaimed peace through Jesus Christ, who is Lord of all,

他借耶稣基督──他原是万民的主──宣讲了和平的喜讯,把这道先传给以色列子民。

37 what has happened all over Judea, beginning in Galilee after the baptism that John preached,

你们都知道:在若翰宣讲洗礼以后,从加里勒亚开始,在全犹太所发生的事:

38 how God anointed Jesus of Nazareth 16 with the holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him.

天主怎样以圣神和德能傅了纳匝肋的耶稣,使他巡行各处,施恩行善,治好一切受魔鬼压制的人,因为天主同他在一起。

39 We are witnesses 17 of all that he did both in the country of the Jews and (in) Jerusalem. They put him to death by hanging him on a tree.

我们就是他在犹太人地域和耶路撒冷所行一切的见证人。他们却把他悬在木架上,杀死了。

40 This man God raised (on) the third day and granted that he be visible,

第三天,天主使他复活了,叫他显现出来,

41 not to all the people, but to us, the witnesses chosen by God in advance, who ate and drank with him after he rose from the dead.

不是给所有的百姓,而是给天主所预拣的见证人,就是给我们这些在他从死者中复活后,与他同食共饮的人。

42 He commissioned us to preach to the people and testify that he is the one appointed by God as judge of the living and the dead. 18

他吩咐我们向百姓讲道,指证他就是天主所立的生者与死者的判官。

43 To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name."

一切先知都为他作证:凡信他的人,赖他的名字都要获得罪赦。"

44 While Peter was still speaking these things, the holy Spirit fell upon all who were listening to the word. 19

伯多禄还在讲这些话的时候,圣神降在所有听道的人身上。

45 The circumcised believers who had accompanied Peter were astounded that the gift of the holy Spirit should have been poured out on the Gentiles also,

那些受过割损与伯多禄同来的信徒,都惊讶圣神的恩惠也倾注在外邦人身上,

46 for they could hear them speaking in tongues and glorifying God. Then Peter responded,

因为听见他们说各种语言,并颂扬天主。那时,伯多禄就发言说:

47 "Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?"

"这些人既领受了圣神,和我们一样,谁能阻止他们不受水洗呢?"

48 He ordered them to be baptized in the name of Jesus Christ.

遂吩咐人以耶稣基督的名给他们付洗。

49 Then they invited him to stay for a few days.

以后,他们求伯多禄再住了几天。


Footnotes(注解)

1 [1-48] The narrative centers on the conversion of Cornelius, a Gentile and a"God-fearer" (see the note on Acts 8:26-40). Luke considers the event of great importance, as is evident from his long treatment of it. The incident is again related in Acts 11:1-18 where Peter is forced to justify his actions before the Jerusalem community and alluded to in Acts 15:7-11 where at the Jerusalem"Council" Peter supports Paul's missionary activity among the Gentiles. The narrative divides itself into a series of distinct episodes, concluding with Peter's presentation of the Christian kerygma (Acts 11:4-43) and a pentecostal experience undergone by Cornelius' household preceding their reception of baptism (Acts 11:44-48).

2 [1] The Cohort called the Italica: this battalion was an auxiliary unit of archers formed originally in Italy but transferred to Syria shortly before A.D. 69.

3 [2] Used to give alms generously: like Tabitha (Acts 9:36), Cornelius exemplifies the proper attitude toward wealth (see the note on Acts 9:36).

4 [3] About three o'clock: literally,"about the ninth hour." See the note on Acts 3:1.

5 [7] A devout soldier: by using this adjective, Luke probably intends to classify him as a"God-fearer" (see the note on Acts 8:26-40).

6 [9-16] The vision is intended to prepare Peter to share the food of Cornelius' household without qualms of conscience (Acts 10:48). The necessity of such instructions to Peter reveals that at first not even the apostles fully grasped the implications of Jesus' teaching on the law. In Acts, the initial insight belongs to Stephen.

7 [9] At about noontime: literally,"about the sixth hour."

8 [17-23] The arrival of the Gentile emissaries with their account of the angelic apparition illuminates Peter's vision: he is to be prepared to admit Gentiles, who were considered unclean like the animals of his vision, into the Christian community.

9 [24-27] So impressed is Cornelius with the apparition that he invites close personal friends to join him in his meeting with Peter. But his understanding of the person he is about to meet is not devoid of superstition, suggested by his falling down before him. For a similar experience of Paul and Barnabas, see Acts 14:11-18.

10 [28] Peter now fully understands the meaning of his vision; see the note on Acts 10:17-23.

11 [30] Four days ago: literally,"from the fourth day up to this hour."

12 [34-43] Peter's speech to the household of Cornelius typifies early Christian preaching to Gentiles.

13 [34-35] The revelation of God's choice of Israel to be the people of God did not mean he withheld the divine favor from other people.

14 [36-43] These words are more directed to Luke's Christian readers than to the household of Cornelius, as indicated by the opening words,"You know." They trace the continuity between the preaching and teaching of Jesus of Nazareth and the proclamation of Jesus by the early community. The emphasis on this divinely ordained continuity (Acts 10:41) is meant to assure Luke's readers of the fidelity of Christian tradition to the words and deeds of Jesus.

15 [36] To the Israelites: Luke, in the words of Peter, speaks of the prominent position occupied by Israel in the history of salvation.

16 [38] Jesus of Nazareth: God's revelation of his plan for the destinyof humanity through Israel culminated in Jesus of Nazareth. Consequently, the ministry of Jesus is an integral part of God's revelation. This viewpoint explains why the early Christian communities were interested in conserving the historical substance of the ministry of Jesus, a tradition leading to the production of the four gospels.

17 [39] We are witnesses: the apostolic testimony was not restricted to the resurrection of Jesus but also included his historical ministry. This witness, however, was theological in character; the Twelve, divinely mandated as prophets, were , empowered to interpret his sayings and deeds in the light of his redemptive death and resurrection. The meaning of these words and deeds was to be made clear to the developing Christian community as the bearer of the word of salvation (cf Acts 1:21-26). Hanging him on a tree: see the note on 5:30.

18 [42] As judge of the living and the dead: the apostolic preaching to the Jews appealed to their messianic hope, while the preaching to Gentiles stressed the coming divine judgment; cf 1 Thes 1:10.

19 [44] Just as the Jewish Christians received the gift of the Spirit, so too do the Gentiles.

宗徒大事录 Acts Chapter 11
Acts
Chapter 11

1 1 Now the apostles and the brothers who were in Judea heard that the Gentiles too had accepted the word of God.

宗徒和在犹太的弟兄听说了,连外邦人也接受了天主的圣道。

2 So when Peter went up to Jerusalem the circumcised believers confronted him,

及至伯多禄上到耶路撒冷,那些受割损的人非难他

3 saying, "You entered 2 the house of uncircumcised people and ate with them."

说:"你竟进了未受割损人的家,且同他们吃了饭!"

4 Peter began and explained it to them step by step, saying,

伯多禄便开始按次解释说:"

5 "I was at prayer in the city of Joppa when in a trance I had a vision, something resembling a large sheet coming down, lowered from the sky by its four corners, and it came to me.

我在约培城祈祷的时候,在神魂超拔中见了一个异像:由天上降下一个器皿,好象一块大布,系着四角,从天缒下,一直来到我面前。

6 Looking intently into it, I observed and saw the four-legged animals of the earth, the wild beasts, the reptiles, and the birds of the sky.

我往里面定睛细看,见有地上的四足兽、野兽、爬虫和天空的飞鸟。

7 I also heard a voice say to me,‘Get up, Peter. Slaughter and eat.'

我也听到有声音向我说:伯多禄!起来,宰了,吃罢!

8 But I said, ‘Certainly not, sir, because nothing profane or unclean has ever entered my mouth.'

我却答说:主,绝对不可!因为污秽和不洁之物总没有进过我的口。

9 But a second time a voice from heaven answered,‘What God has made clean, you are not to call profane.'

第二次有声音从天上答道:天主称为洁净的,你不可称为污秽!

10 This happened three times, and then everything was drawn up again into the sky.

这事竟一连发生了三次。以后,那一切又撤回天上去了。

11 Just then three men appeared at the house where we were, who had been sent to me from Caesarea.

正在那时,忽有三个人,来到我们所住的家门前,他们是从凯撒勒雅被派来见我的。

12 The Spirit told me to accompany them without discriminating. These six brothers 3 also went with me, and we entered the man's house.

圣神吩咐我应与他们同去,不必疑惑。同我一起去的,还有这六个弟兄,我们就进了那人的家。

13 He related to us how he had seen (the) angel standing in his house, saying, ‘Send someone to Joppa and summon Simon, who is called Peter,

那人告诉了我们:他怎样看见天使站在他的屋内,说:你要打发人到约培去,邀请号称伯多禄的西满来。

14 who will speak words to you by which you and all your household will be saved.'

他有话对你讲,使你和你全家得救。

15 As I began to speak, the holy Spirit fell upon them as it had upon us at the beginning,

以后,在我开始讲话时,圣神就降在他们身上,有如当初降在我们身上一样。

16 and I remembered the word of the Lord, how he had said,‘John baptized with water but you will be baptized with the holy Spirit.'

我就想起了主所说的话:若翰固然用水施了洗,但你们却要因圣神受洗。

17 If then God gave them the same gift he gave to us when we came to believe in the Lord Jesus Christ, who was I to be able to hinder God?"

所以,如果天主赐给了他们同样的恩惠,如同给我们信主耶稣基督的人一样,我是什么人,能阻止天主呢?"

18 When they heard this, they stopped objecting and glorified God, saying, "God has then granted life-giving repentance to the Gentiles too."

众人听了这话, 平静下来, 并光荣天主说:"原来天主也恩赐外邦人悔改, 为得生命。"

19 4 Now those who had been scattered by the persecution that arose because of Stephen went as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but Jews.

在斯德望受害时,那些由于窘难而四散的人,经过各地,来到了腓尼基、塞浦路斯和安提约基雅,他们只向犹太人讲道。

20 There were some Cypriots and Cyrenians among them, however, who came to Antioch and began to speak to the Greeks as well, proclaiming the Lord Jesus.

但其中有些塞浦路斯和基勒乃人到了安提约基雅,也向希腊人讲道,宣传主耶稣的福音。

21 The hand of the Lord was with them and a great number who believed turned to the Lord.

主的手同他们在一起,信而归主的人,数目很多。

22 The news about them reached the ears of the church in Jerusalem, and they sent Barnabas (to go) to Antioch.

这事传到了耶路撒冷教会的耳中,就打发巴尔纳伯到安提约基雅去。

23 When he arrived and saw the grace of God, he rejoiced and encouraged them all to remain faithful to the Lord in firmness of heart,

他一来到,看见天主所赐的恩惠就很喜欢,并劝勉众人要决心坚定于主。

24 for he was a good man, filled with the holy Spirit and faith. And a large number of people was added to the Lord.

因为他是好人,充满圣神和信德,如此有许多人归附了主。

25 Then he went to Tarsus to look for Saul,

以后,他往塔尔索去找扫禄;

26 and when he had found him he brought him to Antioch. For a whole year they met with the church and taught a large number of people, and it was in Antioch that the disciples were first called Christians. 5

找着以后,便领他回到安提约基雅。他们一整年在那教会中共同工作,教导了许多人;在安提约基雅最先称门徒为"基督徒"。

27 6 At that time some prophets came down from Jerusalem to Antioch,

在那时候,有些先知从耶路撒冷下到安提约基雅。

28 and one of them named Agabus stood up and predicted by the Spirit that there would be a severe famine all over the world, and it happened under Claudius.

其中一个名叫阿加波的,因神示起来预言在普世上将有大饥荒,这饥荒就在喀劳狄时发生了。

29 So the disciples determined that, according to ability, each should send relief to the brothers who lived in Judea.

门徒遂决定,每人按力捐献,把救济物资送给住在犹太的弟兄。

30 7 This they did, sending it to the presbyters in care of Barnabas and Saul.

他们都照辨了,由巴尔纳伯和扫禄经手,送到长老那里。

Footnotes(注解)

1 [1-18] The Jewish Christians of Jerusalem were scandalized to learn of Peter's sojourn in the house of the Gentile Cornelius. Nonetheless, they had to accept the divine directions given to both Peter and Cornelius. They concluded that the setting aside of the legal barriers between Jew and Gentile was an exceptional ordinance of God to indicate that the apostolic kerygma was also to be directed to the Gentiles. Only in Acts 15 at the "Council" in Jerusalem does the evangelization of the Gentiles become the official position of the church leadership in Jerusalem.

2 [3] You entered . . . : alternatively, this could be punctuated as a question.

3 [12] These six brothers: companions from the Christian community of Joppa (see Acts 10:23).

4 [19-26] The Jewish Christian antipathy to the mixed community was reflected by the early missionaries generally. The few among them who entertained a different view succeeded in introducing Gentiles into the community at Antioch (in Syria). When the disconcerted Jerusalem community sent Barnabas to investigate, he was so favorably impressed by what he observed that he persuaded his friend Saul to participate in the Antioch mission.

5 [26] Christians: "Christians" is first applied to the members of the community at Antioch because the Gentile members of the community enable it to stand out clearly from Judaism.

6 [27-30] It is not clear whether the prophets from Jerusalem came to Antioch to request help in view of the coming famine or whether they received this insight during their visit there. The former supposition seems more likely. Suetonius and Tacitus speak of famines during the reign of Claudius (A.D. 41-54), while the Jewish historian Josephus mentions a famine in Judea in A.D. Acts 11:46-48. Luke is interested, rather, in showing the charity of the Antiochene community toward the Jewish Christians of Jerusalem despite their differences on mixed communities.

7 [30] Presbyters: this is the same Greek word that elsewhere is translated "elders," primarily in reference to the Jewish community.

宗徒大事录 Acts Chapter 12
Acts
Chapter 12

1 1 About that time King Herod laid hands upon some members of the church to harm them.

在那个时期,黑落德王已下手磨难教会中的一些人,

2 He had James, the brother of John, 2 killed by the sword,

用剑杀了若望的哥哥雅各伯。

3 3 and when he saw that this was pleasing to the Jews he proceeded to arrest Peter also. (It was (the) feast of Unleavened Bread.)

他一看到犹太人喜欢,便命人连伯多禄也加以拘捕,时正值无酵节日;

4 He had him taken into custody and put in prison under the guard of four squads of four soldiers each. He intended to bring him before the people after Passover.

把他拿住以后,就押在监狱中,交由四班兵士──每班四人──看守,愿意在逾越节后,给百姓提出来。

5 Peter thus was being kept in prison, but prayer by the church was fervently being made to God on his behalf.

伯多禄就被看管在监狱中,而教会恳切为他向天主祈祷。

6 On the very night before Herod was to bring him to trial, Peter, secured by double chains, was sleeping between two soldiers, while outside the door guards kept watch on the prison.

及至黑落德将要提出他的时候,那一夜伯多禄被两道锁链缚着,睡在两个士兵中,门前还有卫兵把守监狱。

7 Suddenly the angel of the Lord stood by him and a light shone in the cell. He tapped Peter on the side and awakened him, saying, "Get up quickly." The chains fell from his wrists.

忽然,主的一位天使显现,有一道光,照亮了房间,天使拍着伯多禄的肋膀,唤醒他说:"快快起来!"锁链遂从他手上落下来。

8 The angel said to him, "Put on your belt and your sandals." He did so. Then he said to him, "Put on your cloak and follow me."

天使向他说:"束上腰,穿上你的鞋!"他都照办了。天使吩咐他说:"披上你的外氅,跟我来罢!"

9 So he followed him out, not realizing that what was happening through the angel was real; he thought he was seeing a vision.

他就出来跟着走,还不知道天使所行的是实在的事,只想是见了异像。

10 hey passed the first guard, then the second, and came to the iron gate leading out to the city, which opened for them by itself. They emerged and made their way down an alley, and suddenly the angel left him.

他们经过第一道岗,又第二道,来到通到城的铁门前,铁门就自动地给他们开了;他们便出去,往前走了一条街,忽然天使离开他,不见了。1

11 Then Peter recovered his senses and said, "Now I know for certain that (the) Lord sent his angel and rescued me from the hand of Herod and from all that the Jewish people had been expecting."

伯多禄这才清醒过来,说:"现今我实在知道主派了他的天使来,救我脱免黑落德的手和犹太人民所希望的事。"

12 When he realized this, he went to the house of Mary, the mother of John who is called Mark, where there were many people gathered in prayer.

他既明白过来,就往若望──号称马尔谷──的母亲玛利亚的家去,在那里有好些人聚集祈祷。

13 When he knocked on the gateway door, a maid named Rhoda came to answer it.

他敲大门的时候,有一个名叫洛德的使女过来听。

14 She was so overjoyed when she recognized Peter's voice that, instead of opening the gate, she ran in and announced that Peter was standing at the gate.

她一认出是伯多禄的声音,喜的没有开门,就跑进去报告说:伯多禄站在大门前。

15 They told her, "You are out of your mind," but she insisted that it was so. But they kept saying, "It is his angel."

他们都对她说:"你疯了!"她却坚持说:实在是这样。他们反说:"是他的天使。"

16 But Peter continued to knock, and when they opened it, they saw him and were astounded.

伯多禄还不住的敲门;他们一开门,看见是他,都惊呆了。

17 He motioned to them with his hand to be quiet and explained (to them) how the Lord had led him out of the prison, and said, "Report this to James 4 and the brothers." Then he left and went to another place.

伯多禄摆手叫他们不要作声,遂给他们述说上主怎样领他出了监狱,且说:"你们要把这些事报告给雅各伯和弟兄们。"他便出去,往别的地方去了。

18 At daybreak there was no small commotion among the soldiers over what had become of Peter.

天一亮,在士兵中,起了不小的骚乱,不知伯多禄出了什么事。

19 Herod, after instituting a search but not finding him, ordered the guards tried and executed. Then he left Judea to spend some time in Caesarea.

黑落德遂搜寻他,搜寻不到,就审讯卫兵,下令把他们处决了。 以后,黑落德从犹太下到凯撒勒雅,住在那里。

20 5 He had long been very angry with the people of Tyre and Sidon, who now came to him in a body. After winning over Blastus, the king's chamberlain, they sued for peace because their country was supplied with food from the king's territory.

那时,黑落德向提洛和漆冬发了大怒;二城的人商量好,来见他,并贿赂了管王卧房的布拉斯托去求和,因为他们那一方当由君王这里获得食粮。

21 On an appointed day, Herod, attired in royal robes, (and) seated on the rostrum, addressed them publicly.

黑落德在约定的日子,披戴君王的礼服,坐在宝座上向他们演讲。

22 The assembled crowd cried out, "This is the voice of a god, not of a man."

人民便呼喊说:"这不是人的声音,而是神的声音。"

23 At once the angel of the Lord struck him down because he did not ascribe the honor to God, and he was eaten by worms and breathed his last.

立刻有上主的天使打击了他,因为他没有归光荣于天主。他为虫子所吃,遂断了气。

24 But the word of God continued to spread and grow.

天主的道却逐渐发扬广大。

25 After Barnabas and Saul completed their relief mission, they returned to Jerusalem, 6 taking with them John, who is called Mark.

巴尔纳伯和扫禄完成了任务,就带着号称马尔谷的若望从耶路撒冷回去了。


Footnotes(注解)

1 [1-19] Herod Agrippa ruled Judea A.D. 41-44. While Luke does not assign a motive for his execution of James and his intended execution of Peter, the broad background lies in Herod's support of Pharisaic Judaism. The Jewish Christians had lost the popularity they had had in Jerusalem (Acts 2:47), perhaps because of suspicions against them traceable to the teaching of Stephen.

2 [2] James, the brother of John: this James, the son of Zebedee, was beheaded by Herod Agrippa ca. A.D. 44.

3 [3,4] Feast of Unleavened Bread . . . Passover: see the note on Luke 22:l.

4 [17] To James: this James is not the son of Zebedee mentioned in Acts 12:2, but is James, the "brother of the Lord" (Gal 1:19), who in Acts 15; 21 is presented as leader of the Jerusalem Christian community. He left and went to another place: the conjecture that Peter left for Rome at this time has nothing to recommend it. His chief responsibility was still the leadership of the Jewish Christian community in Palestine (see Gal 2:7). The concept of the great missionary effort of the church was yet to come (see Acts 13:1-3).

5 [20-23] Josephus gives a similar account of Herod's death that occurred in A.D. 44. Early Christian tradition considered the manner of it to be a divine punishment upon his evil life. See 2 Kings 19:35 for the figure of the angel of the Lord in such a context.

6 [25] They returned to Jerusalem: many manuscripts read "from Jerusalem," since Acts 11:30 implies that Paul and Barnabas are already in Jerusalem. This present verse could refer to a return visit or subsequent relief mission.


宗徒大事录 Acts Chapter 13
Acts
Chapter 13

1 1 Now there were in the church at Antioch prophets and teachers: Barnabas, Symeon who was called Niger, Lucius of Cyrene, Manaen who was a close friend of Herod the tetrarch, and Saul.

在安提约基雅教会中,有一些先知和教师,其中有巴尔纳伯和号称尼革尔的西满,有基勒乃人路基约,和与分封侯黑落德同乳的玛纳恒,还有扫禄。

2 While they were worshiping the Lord and fasting, the holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them."

他们敬礼主和禁食的时候,圣神向他们说:"你们给我选拔出巴尔纳伯和扫禄来,去行我叫他们要行的工作。"

3 Then, completing their fasting and prayer, they laid hands on them and sent them off.

他们遂禁食祈祷,给他们覆了手,派他们走了。

4 2 So they, sent forth by the holy Spirit, went down to Seleucia and from there sailed to Cyprus.

二人既被圣神派遣,遂下到色娄基雅,又从那里乘船往塞浦路斯。

5 When they arrived in Salamis, they proclaimed the word of God in the Jewish synagogues. They had John 3 also as their assistant.

他们来到撒拉米,就在犹太人的会堂中,宣讲天主的圣道;还有若望作助手。

6 When they had traveled through the whole island as far as Paphos, they met a magician named Bar-Jesus who was a Jewish false prophet. 4

他们走遍了全岛,直到帕佛,遇见一个犹太人,他是个术士,也是假先知,名叫巴尔耶稣,

7 He was with the proconsul Sergius Paulus, a man of intelligence, who had summoned Barnabas and Saul and wanted to hear the word of God.

他常同色尔爵保禄总督在一起;总督是个聪明人,他邀请了巴尔纳伯和扫禄来,想听天主的圣道;

8 But Elymas the magician (for that is what his name means) opposed them in an attempt to turn the proconsul away from the faith.

但那术士厄吕玛──这是他的希腊译名──却反对他们,想法颠覆总督的信心。

9 But Saul, also known as Paul, 5 filled with the holy Spirit, looked intently at him

扫禄,也即是保禄,充满了圣神,定睛望着他,

10 and said, "You son of the devil, you enemy of all that is right, full of every sort of deceit and fraud. Will you not stop twisting the straight paths of (the) Lord?

说:"你这满怀各种欺诈和各种奸恶的人,魔鬼的儿子,一切正义的仇敌,你还不停止颠覆天主的正道吗?

11 Even now the hand of the Lord is upon you. You will be blind, and unable to see the sun for a time." Immediately a dark mist fell upon him, and he went about seeking people to lead him by the hand.

现今你看,上主的手要临于你,你要变成一个瞎子,看不见太阳,直到一个时期。"立刻昏黑和幽暗降在他身上,他就来回摸索,找寻领路的人。

12 When the proconsul saw what had happened, he came to believe, for he was astonished by the teaching about the Lord.

那时,总督看见发生的事就信了,很惊讶主的道理。

13 From Paphos, Paul and his companions set sail and arrived at Perga in Pamphylia. But John left them and returned to Jerusalem.

以后,保禄和同他一起的人,从帕佛乘船来到旁非里雅的培尔革;若望却离开他们,回了耶路撒冷。

14 They continued on from Perga and reached Antioch in Pisidia. On the sabbath they entered (into) the synagogue and took their seats.

他们由培尔革经过各处,到了丕息狄雅的安提约基雅;安息日他们进了会堂坐下。

15 After the reading of the law and the prophets, the synagogue officials sent word to them, "My brothers, if one of you has a word of exhortation for the people, please speak."

在朗诵法律和先知之后,会堂长派人问他们说:"仁人弟兄,你们若有什么劝勉民众的话,请说罢!"

16 6 So Paul got up, motioned with his hand, and said, "Fellow Israelites and you others who are God-fearing, 7 listen.

保禄就站起来,打手势说: "诸位以色列人和敬畏天主的人,请听!

17 The God of this people Israel chose our ancestors and exalted the people during their sojourn in the land of Egypt. With uplifted arm he led them out of it

以色列民族的天主,拣选了我们的祖先。当这百姓寄居埃及时,天主就举扬了他们,以大能的手臂从那里领他们出来。

18 and for about forty years he put up with 8 them in the desert.

大约四十年的工夫在旷野中容忍了他们。

19 When he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance

灭了在客纳罕地方的七个民族以后,就把那地方分给他们作为基业,

20 at the end of about four hundred and fifty years. 9 After these things he provided judges up to Samuel (the) prophet.

约有四百五十年。此后,又给他们立了民长,直到撒慕尔先知时代。

21 Then they asked for a king. God gave them Saul, son of Kish, a man from the tribe of Benjamin, for forty years.

从那时起,他们要求一位君王,天主就给他们立了本雅明族人克士的儿子撒乌耳,为王四十年;

22 Then he removed him and raised up David as their king; of him he testified, ‘I have found David, son of Jesse, a man after my own heart; he will carry out my every wish.'

把他撤职以后,给他们立了达味为君王,天主为他作证说:我找到了叶瑟的儿子达味,他是一个合我心意的人,他要履行我的一切旨意。

23 From this man's descendants God, according to his promise, has brought to Israel a savior, Jesus.

天主按照恩许,从他的后裔中给以色列兴起了一位救主耶稣。

24 John heralded his coming by proclaiming a baptism of repentance to all the people of Israel;

若翰在他来临以前,先向全以色列民宣讲了悔改的洗礼。

25 and as John was completing his course, he would say,‘What do you suppose that I am? I am not he. Behold, one is coming after me; I am not worthy to unfasten the sandals of his feet.'

及至若翰将完成自己的任务时,说道:我不是你们所猜想的那位,但是,看,他在我以后要来,我不配解他脚上的鞋。

26 "My brothers, children of the family of Abraham, and those others among you who are God-fearing, to us this word of salvation has been sent.

诸位仁人弟兄,亚巴郎的子孙和你们敬畏天主的人!这救恩之道正是给我们赐下的,

27 The inhabitants of Jerusalem and their leaders failed to recognize him, and by condemning him they fulfilled the oracles of the prophets that are read sabbath after sabbath.

因为耶路撒冷的居民和他们的首领不认识他,也不明白每安息日所诵读的先知的预言,就判决了他,而应验了这些预言。

28 For even though they found no grounds for a death sentence, they asked Pilate to have him put to death,

他们本来找不到一条死罪,却要求比拉多处死了他。

29 and when they had accomplished all that was written about him, they took him down from the tree and placed him in a tomb.

论他所记载的都成就了以后,就把他从木架上卸下,放在坟墓里,

30 But God raised him from the dead,

天主却使他从死者中复活起来,

31 and for many days he appeared to those who had come up with him from Galilee to Jerusalem. These are (now) his witnesses before the people. 10

他多日显现给同他一起,从加里肋亚往耶路撒冷去的人;这些人就是现今在百姓前给他作证的人。

32 We ourselves are proclaiming this good news to you that what God promised our ancestors

我们现今也给你们报告喜讯:就是那向祖先所应许的恩许,

33 he has brought to fulfillment for us, (their) children, by raising up Jesus, as it is written in the second psalm, ‘You are my son; this day I have begotten you.'

天主已给我们作他们子孙的完成了,叫耶稣复活了,就如在第二篇圣咏上所记载的:‘你是我的儿子,我今日生了你。’

34 And that he raised him from the dead never to return to corruption he declared in this way, ‘I shall give you the benefits assured to David.'

论到天主使他从死者中复活了,使他不再归于腐朽,曾这样说过:‘我要赐给你们许与达味的圣善忠实。’

35 That is why he also says in another psalm, ‘You will not suffer your holy one to see corruption.'

为此,又在另一处说:‘你决不让你的圣者见到腐朽。’

36 Now David, after he had served the will of God in his lifetime, fell asleep, was gathered to his ancestors, and did see corruption.

达味固然在自己活着时,奉行了天主的旨意,但是他死了,也归到了自己祖先那里,且见到了腐朽;

37 But the one whom God raised up did not see corruption.

但天主从死者中所复活的那位,却没有见到腐朽。

38 You must know, my brothers, that through him forgiveness of sins is being proclaimed to you, (and) in regard to everything from which you could not be justified 11 under the law of Moses,

所以,诸位仁人弟兄,你们必须知道:就是借着这耶稣给你们宣布了赦罪之恩;凡在一切你们凭梅瑟法律不能成义的事上,

39 in him every believer is justified.

凭着他,凡信的人都可成义。

40 Be careful, then, that what was said in the prophets not come about:

所以,你们要小心,不要叫先知书上说的话来到你们身上:

41 ‘Look on, you scoffers, be amazed and disappear. For I am doing a work in your days, a work that you will never believe even if someone tells you.'"

‘藐视的人哪!你们要看,要惊讶,要消逝!因为在你们的日子,我作了一件事,即使有人告诉你们,你们也必不信那件事。’

42 As they were leaving, they invited them to speak on these subjects the following sabbath.

他们出去的时候,众人要求下一个安息日再给他们讲这些事。

43 After the congregation had dispersed, many Jews and worshipers who were converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to remain faithful to the grace of God.

会众散去以后,有许多犹太人和归依犹太教的虔诚人,随从了保禄和巴尔纳伯,二人同他们谈话,劝他们务要坚持天主的恩宠。

44 On the following sabbath almost the whole city gathered to hear the word of the Lord.

下一个安息日,全城的人几乎都聚集了来,要听天主的圣道。

45 When the Jews saw the crowds, they were filled with jealousy and with violent abuse contradicted what Paul said.

犹太人一看见这么众多的人,就满心嫉妒,反对保禄所讲的,且加以辱骂。

46 Both Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God be spoken to you first, but since you reject it and condemn yourselves as unworthy of eternal life, we now turn to the Gentiles. 12

保禄和巴尔纳伯却放胆地说:"天主的圣道本来先应讲给你们听,但因你们拒而不受,并断定自己不配得永生,看,我们就要转向外邦人,

47 For so the Lord has commanded us, ‘I have made you a light to the Gentiles, that you may be an instrument of salvation to the ends of the earth.'"

因为主如此命我们说:‘我已立你作为外邦人的光明,使你成为他们的救恩,直到地极。’

48 The Gentiles were delighted when they heard this and glorified the word of the Lord. All who were destined for eternal life came to believe,

外邦人听了,都很喜欢,赞美主的圣道;那些被预定获得永生的人,就都信了。

49 and the word of the Lord continued to spread through the whole region.

主的圣道遂传遍了那地方。

50 The Jews, however, incited the women of prominence who were worshipers and the leading men of the city, stirred up a persecution against Paul and Barnabas, and expelled them from their territory.

犹太人却挑唆敬畏天主的尊贵妇人和城中的要人,发动迫害保禄和巴尔纳伯,把他们驱逐出境。

51 So they shook the dust from their feet in protest against them and went to Iconium. 13

二人就把脚上的尘土向他们拂下,往依科尼雍去了。

52 The disciples were filled with joy and the holy Spirit.

门徒都充满喜乐和圣神。

Footnotes(注解)

1 [1-3] The impulse for the first missionary effort in Asia Minor is ascribed to the prophets of the Antiochene community, under the inspiration of the holy Spirit. Just as the Jerusalem community had earlier been the center of missionary activity, so too Antioch becomes the center from which the missionaries Barnabas and Saul are sent out.

2 [13:4-14:27] The key event in Luke's account of the first missionary journey is the experience of Paul and Barnabas at Pisidian Antioch (Acts 13:14-52). The Christian kerygma proclaimed by Paul in the synagogue was favorably received. Some Jews and "God-fearers" (see the note on Acts 8:26-40) became interested and invited the missionaries to speak again on the following sabbath (Acts 13:42). By that time, however, the appearance of a large number of Gentiles from the city had so disconcerted the Jews that they became hostile toward the apostles (Acts 13:44-50). This hostility of theirs appears in all three accounts of Paul's missionary journeys in Acts, the Jews of Iconium (Acts 14:1-2) and Beroea (Acts 17:11) being notable exceptions.

3 [5] John: that is, John Mark (see Acts 12:12, 25).

4 [6] A magician named Bar-Jesus who was a Jewish false prophet: that is, he posed as a prophet. Again Luke takes the opportunity to dissociate Christianity from the magical acts of the time (Acts 13:7-11); see also Acts 8:18-24.

5 [9] Saul, also known as Paul: there is no reason to believe that his name was changed from Saul to Paul upon his conversion. The use of a double name, one Semitic (Saul), the other Greco-Roman (Paul), is well attested (cf Acts 1:23 Joseph Justus; Acts 12:12, 25, John Mark).

6 [16-41] This is the first of several speeches of Paul to Jews proclaiming that the Christian church is the logical development of Pharisaic Judaism (see also Acts 24:10-21; 26:2-23).

7 [16] Who are God-fearing: see the note on Acts 8:26-40.

8 [18] Put up with: some manuscripts read "sustained."

9 [20] At the end of about four hundred and fifty years: the manuscript tradition makes it uncertain whether the mention of four hundred and fifty years refers to the sojourn in Egypt before the Exodus, the wilderness period and the time of the conquest (see Exodus 12:40-41), as the translation here suggests, or to the time between the conquest and the time of Samuel, the period of the judges, if the text is read, "After these things, for about four hundred and fifty years, he provided judges."

10 [31] The theme of the Galilean witnesses is a major one in the Gospel of Luke and in Acts and is used to signify the continuity between the teachings of Jesus and the teachings of the church and to guarantee the fidelity of the church's teachings to the words of Jesus.

11 [38-39] Justified: the verb is the same as that used in Paul's letters to speak of the experience of justification and, as in Paul, is here connected with the term "to have faith" ("every believer"). But this seems the only passage about Paul in Acts where justification is mentioned. In Lucan fashion it is paralleled with "forgiveness of sins" (a theme at Acts 2:38; 3:19; 5:31; 10:43) based on Jesus' resurrection (Acts 13:37) rather than his cross, and is put negatively (Acts 13:38). Therefore, some would translate, "in regard to everything from which you could not be acquitted . . . every believer is acquitted."

12 [46] The refusal to believe frustrates God's plan for his chosen people; however, no adverse judgment is made here concerning their ultimate destiny. Again, Luke, in the words of Paul, speaks of the priority of Israel in the plan for salvation (see Acts 10:36).

13 [51] See the note on Luke 9:5.



宗徒大事录 Acts Chapter 14
Acts
Chapter 14

1 In Iconium they entered the Jewish synagogue together and spoke in such a way that a great number of both Jews and Greeks came to believe,

他们在依科尼雍,还是照样进犹太人的会堂讲道,以致有很多犹太人和希腊人信从了。

2 although the disbelieving Jews stirred up and poisoned the minds of the Gentiles against the brothers.

那些固执不信的犹太人,却挑拨并刺激外邦人的心,来相反弟兄们。

3 So they stayed for a considerable period, speaking out boldly for the Lord, who confirmed the word about his grace by granting signs and wonders to occur through their hands.

他们在那里逗留了一些日子,依赖主放心大胆地讲道。主为证明他们所宣讲的恩宠的话是真实的,借他们的手显了征兆和奇迹。

4 The people of the city were divided: some were with the Jews; others, with the apostles.

城中的群众就分裂了:有的支持犹太人,有的支持宗徒。

5 When there was an attempt by both the Gentiles and the Jews, together with their leaders, to attack and stone them,

当外邦人和犹太人连同他们的官长蓄意侮辱他们,和用石头砸死他们的时候,

6 they realized it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding countryside,

他们一听说,就逃往吕考尼雅的吕斯特辣、德尔贝两座城和周围的地方去了,

7 where they continued to proclaim the good news.

在那里传扬福音。

8 1 At Lystra there was a crippled man, lame from birth, who had never walked.

在吕斯特辣有一个人,患软脚病,常坐着,由母胎中即是跛子,总没有行走过。

9 He listened to Paul speaking, who looked intently at him, saw that he had the faith to be healed,

这人听保禄讲道;保禄注目看他,见他有信心,可得痊愈,

10 and called out in a loud voice, "Stand up straight on your feet." He jumped up and began to walk about.

便大声说道:"直直地站起来!"这人遂跳起来行走。

11 When the crowds saw what Paul had done, they cried out in Lycaonian, "The gods have come down to us in human form."

群众看见保禄所行的,就大声用吕考尼雅话说:"神取了人形,降到我们这里了!"

12 They called Barnabas "Zeus" 2 and Paul "Hermes," because he was the chief speaker.

他们遂称巴尔纳伯为则乌斯,称保禄为赫尔默斯,因为它是主要发言人。

13 And the priest of Zeus, whose temple was at the entrance to the city, brought oxen and garlands to the gates, for he together with the people intended to offer sacrifice.

在城关的则乌斯的司祭,就带着公牛与花圈来到大门前,要同群众一起献祭。

14 The apostles Barnabas and Paul tore their garments 3 when they heard this and rushed out into the crowd, shouting,

巴尔纳伯和保禄宗徒听说这事,就撕裂了自己的衣服,跑到群众中,喊着,

15 4 "Men, why are you doing this? We are of the same nature as you, human beings. We proclaim to you good news that you should turn from these idols to the living God,‘who made heaven and earth and sea and all that is in them.'

说道:"人哪!你们这是作什么?我们也是人啊!与你们有同样的性情;我们只是给你们传扬福音,为叫你们离开这些虚无之物,归依生活的天主,是他创造了天地海洋和其中的一切。

16 In past generations he allowed all Gentiles to go their own ways;

他在过去的世代,容忍了万民各行其道;

17 yet, in bestowing his goodness, he did not leave himself without witness, for he gave you rains from heaven and fruitful seasons, and filled you with nourishment and gladness for your hearts."

但他并不是没有以善行为自己作证,他从天上给你们赐了雨和结实的季节,以食物和喜乐充满你们的心。"

18 Even with these words, they scarcely restrained the crowds from offering sacrifice to them.

说了这些话,才算阻住了群众,没有向他们献祭。

19 However, some Jews from Antioch and Iconium arrived and won over the crowds. They stoned Paul and dragged him out of the city, supposing that he was dead.

却有些犹太人,从安提约基雅和依科尼雍来,挑唆群众;群众用石头砸了保禄,以为他死了,就把他拉到城外。

20 But when the disciples gathered around him, he got up and entered the city. On the following day he left with Barnabas for Derbe.

但门徒们一围到他跟前,他就起来进了城,第二天同巴尔纳伯起身往德尔贝去了。

21 After they had proclaimed the good news to that city and made a considerable number of disciples, they returned to Lystra and to Iconium and to Antioch.

他们向那城传扬福音,使许多人成为门徒,以后回到吕斯特辣、依科尼雍和安提约基雅,

22 They strengthened the spirits of the disciples and exhorted them to persevere in the faith, saying, "It is necessary for us to undergo many hardships to enter the kingdom of God."

到处坚固门徒的心,鼓励他们坚持信仰,说我们必须经过许多困难,才能进入天主的国。

23 They appointed presbyters 5 for them in each church and, with prayer and fasting, commended them to the Lord in whom they had put their faith.

二人在各教会给他们选立了长老,在祈祷禁食以后,把他们托付于他们所信仰的主。

24 Then they traveled through Pisidia and reached Pamphylia.

以后,他们又经过丕息狄雅来到旁非里雅,

25 After proclaiming the word at Perga they went down to Attalia.

在培尔革宣讲道理以后,下到阿塔肋雅,

26 From there they sailed to Antioch, where they had been commended to the grace of God for the work they had now accomplished.

又从那里乘船赴安提约基雅。他们原来是从那里被托于天主的恩宠,作现在已完成的工作。

27 And when they arrived, they called the church together and reported what God had done with them and how he had opened the door of faith to the Gentiles.

他们一到,就聚集会众,报告天主偕同他们所行的一切大事,和怎样给外邦人打开了信德的门。

28 Then they spent no little time with the disciples.

二人就在那里同门徒们住了不少时日。

Footnotes(注解)

1 [8-18] In an effort to convince his hearers that the divine power works through his word, Paul cures the cripple. However, the pagan tradition of the occasional appearance of gods among human beings leads the people astray in interpreting the miracle. The incident reveals the cultural difficulties with which the church had to cope. Note the similarity of the miracle worked here by Paul to the one performed by Peter in Acts 3:2-10.

2 [12] Zeus . . . Hermes: in Greek religion, Zeus was the chief of the Olympian gods, the "father of gods and men"; Hermes was a son of Zeus and was usually identified as the herald and messenger of the gods.

3 [14] Tore their garments: a gesture of protest.

4 [, 15-17] This is the first speech of Paul to Gentiles recorded by Luke in Acts (cf Acts 17:22-31). Rather than showing how Christianity is the logical outgrowth of Judaism, as he does in speeches before Jews, Luke says that God excuses past Gentile ignorance and then presents a natural theology arguing for the recognition of God's existence and presence through his activity in natural phenomena.

5 [23] They appointed presbyters: the communities are given their own religious leaders by the traveling missionaries. The structure in these churches is patterned on the model of the Jerusalem community (Acts 11:30; 15:2, 5, 22; 21:18).

宗徒大事录 Acts Chapter 15
Acts
Chapter 15

1 1 Some who had come down from Judea were instructing the brothers, "Unless you are circumcised according to the Mosaic practice, you cannot be saved." 2

有从犹太下来的几个人教训弟兄们说:"若是你们不按梅瑟的惯例行割损,不能得救。"

2 Because there arose no little dissension and debate by Paul and Barnabas with them, it was decided that Paul, Barnabas, and some of the others should go up to Jerusalem to the apostles and presbyters about this question.

保禄和巴尔纳伯同他们起了不少的争执和辩论;大家就指定保禄和巴尔纳伯,与他们中的几个人,上耶路撒冷去见宗徒和长老,讨论这问题。

3 They were sent on their journey by the church, and passed through Phoenicia and Samaria telling of the conversion of the Gentiles, and brought great joy to all the brothers.

他们由教会送走之后,就路过腓尼基和撒玛黎雅,沿途叙述外邦人归化的事,使众弟兄非常喜欢。

4 When they arrived in Jerusalem, they were welcomed by the church, as well as by the apostles and the presbyters, and they reported what God had done with them.

他们到了耶路撒冷,为教会、宗徒和长老所欢迎,就报告了天主偕同他们所行的一切大事。

5 But some from the party of the Pharisees who had become believers stood up and said, "It is necessary to circumcise them and direct them to observe the Mosaic law."

却有几个信教的法利塞党人起来说:"必须叫外邦人受割损,又应该命他们遵守梅瑟法律。"

6 3 The apostles and the presbyters met together to see about this matter.

宗徒和长老们就开会商讨此事。

7 4 After much debate had taken place, Peter got up and said to them, "My brothers, you are well aware that from early days God made his choice among you that through my mouth the Gentiles would hear the word of the gospel and believe.

辩论多时之后,伯多禄起来向他们说:"诸位仁人弟兄!你们深知,多时以前,天主就在你们中选定了,要借我的口,叫外邦人听福音的道理而信从。

8 And God, who knows the heart, bore witness by granting them the holy Spirit just as he did us.

洞察人心的天主,已为他们作了证,因为赐给了他们圣神,如同赐给了我们一样;

9 He made no distinction between us and them, for by faith he purified their hearts.

在我们和他们中间没有作任何区别,因他以信德净化了他们的心。

10 Why, then, are you now putting God to the test by placing on the shoulders of the disciples a yoke that neither our ancestors nor we have been able to bear?

既然如此,现今你们为什么试探天主,在门徒的颈项上,放上连我们的祖先和我们自己都不能负荷的轭呢?

11 On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they." 5

但是,我们信我们得救,是借着主耶稣的恩宠,正和他们一样。"

12 The whole assembly fell silent, and they listened while Paul and Barnabas described the signs and wonders God had worked among the Gentiles through them.

于是众人都缄默不语,静听巴尔纳伯和保禄述说天主借着他们在外邦人中,行了怎样大的征兆与奇迹。

13 6 After they had fallen silent, James responded, "My brothers, listen to me.

大家都不出声之后,雅各伯接着说:"诸位仁人弟兄,请听我说!

14 Symeon 7 has described how God first concerned himself with acquiring from among the Gentiles a people for his name.

西满述说了天主当初怎样关心外邦人,由他们中选拔一个百姓,属于自己名下;

15 The words of the prophets agree with this, as is written:

先知的话也正与此相合,如经上记载:

16‘After this I shall return and rebuild the fallen hut of David; from its ruins I shall rebuild it and raise it up again,

‘以后我要回来,重建达味已倾倒的居所;已坍塌了的,要把它重建而竖立起来,

17 so that the rest of humanity may seek out the Lord, even all the Gentiles on whom my name is invoked. Thus says the Lord who accomplishes these things,

为的是其余的人,即一切以我的名得名的民族,要寻求上主:

18 known from of old.'

这是很久以前,公布这事的主说的。’

19 It is my judgment, therefore, that we ought to stop troubling the Gentiles who turn to God,

因此,按我的意见,不要再加给由外邦归依天主的人烦难,

20 but tell them by letter to avoid pollution from idols, unlawful marriage, the meat of strangled animals, and blood.

只要函告他们戒避偶像的玷污和奸淫,戒食窒死之物和血。

21 For Moses, for generations now, has had those who proclaim him in every town, as he has been read in the synagogues every sabbath."

因为自古以来,在各城内都有宣讲梅瑟的人,每安息日在会堂中诵读他的书。"

22 Then the apostles and presbyters, in agreement with the whole church, decided to choose representatives and to send them to Antioch with Paul and Barnabas. The ones chosen were Judas, who was called Barsabbas, and Silas, leaders among the brothers.

当时,宗徒和长老同全教会决定,从他们中选几个人,派他们同保禄和巴尔纳伯去安提约基雅。所派的,有号称巴尔撒巴的犹达和息拉,是弟兄中的领导人物。

23 This is the letter delivered by them: "The apostles and the presbyters, your brothers, to the brothers in Antioch, Syria, and Cilicia of Gentile origin: greetings.

他们带去的信如下:"宗徒和长老弟兄们,给在安提约基雅、叙利亚和基里基雅由外邦归化的弟兄们请安。

24 Since we have heard that some of our number (who went out) without any mandate from us have upset you with their teachings and disturbed your peace of mind,

我们听说有几个从我们这里去的,而并非我们所派去的人,讲话扰乱你们,混乱了你们的心。

25 we have with one accord decided to choose representatives and to send them to you along with our beloved Barnabas and Paul,

我们取得同意后,决定拣选几个人,派他们同我们可爱的巴尔纳伯和保禄,到你们那里去。

26 who have dedicated their lives to the name of our Lord Jesus Christ.

此二人为了我们主耶稣基督的名,已付出了自己的性命。

27 So we are sending Judas and Silas who will also convey this same message by word of mouth:

我们派犹达和息拉去,他们要亲口报告同样的事。

28 ‘It is the decision of the holy Spirit and of us not to place on you any burden beyond these necessities,

因为圣神和我们决定,不再加给你们什么重担,除了这几项重要的事:

29 namely, to abstain from meat sacrificed to idols, from blood, from meats of strangled animals, and from unlawful marriage. If you keep free of these, you will be doing what is right. Farewell.'"

即戒食祭邪神之物、血和窒死之物,并戒避奸淫;若你们戒绝了这一切,那就好了。祝你们安好!"

30 And so they were sent on their journey. Upon their arrival in Antioch they called the assembly together and delivered the letter.

他们去后,就下到安提约基雅,聚集了众人,递上公函。

31 When the people read it, they were delighted with the exhortation.

人们读了,对这劝慰的话都十分欢喜。

32 Judas and Silas, who were themselves prophets, exhorted and strengthened the brothers with many words.

犹达和息拉,因为他们也是先知,就讲了许多话,劝勉坚固弟兄们。

33 After they had spent some time there, they were sent off with greetings of peace from the brothers to those who had commissioned them.

过了一些时候,弟兄们打发他们带着请安的话,回到派他们的人那里。

34 8 【但是息拉决意留在那里,只犹达一人回了耶路撒冷。】

35 But Paul and Barnabas remained in Antioch, teaching and proclaiming with many others the word of the Lord.

保禄和巴尔纳伯却留在安提约基雅施教,同别的许多人宣讲主的道理。

36 9 After some time, Paul said to Barnabas, "Come, let us make a return visit to see how the brothers are getting on in all the cities where we proclaimed the word of the Lord."

过了些日子,保禄向巴尔纳伯说:"我们要回去,视察我们曾讲过主道的各城,看看弟兄怎么样了。"

37 Barnabas wanted to take with them also John, who was called Mark,

巴尔纳伯愿意也带号称马尔谷的若望同去,

38 but Paul insisted that they should not take with them someone who had deserted them at Pamphylia and who had not continued with them in their work.

但保禄认为不应带他去,因为他从旁非里雅离开他们,没有同他们一起去工作。

39 So sharp was their disagreement that they separated. Barnabas took Mark and sailed to Cyprus.

二人于是起了争执,以致彼此分离。巴尔纳伯遂带马尔谷,乘船往塞浦路斯去了。

40 But Paul chose Silas and departed after being commended by the brothers to the grace of the Lord.

保禄却拣选了息拉,蒙弟兄们将他托于主的恩宠以后,

41 He traveled through Syria and Cilicia bringing strength to the churches.

也起身走了,他走遍了叙利亚和基里基雅,坚固各教会。


Footnotes(注解)

1 [1-35] The Jerusalem "Council" marks the official rejection of the rigid view that Gentile converts were obliged to observe the Mosaic law completely. From here to the end of Acts, Paul and the Gentile mission become the focus of Luke's writing.

2 [1-5] When some of the converted Pharisees of Jerusalem discover the results of the first missionary journey of Paul, they urge that the Gentiles be taught to follow the Mosaic law. Recognizing the authority of the Jerusalem church, Paul and Barnabas go there to settle the question of whether Gentiles can embrace a form of Christianity that does not include this obligation.

3 [6-12] The gathering is possibly the same as that recalled by Paul in Gal 2:1-10. Note that in Acts 15:2 it is only the apostles and presbyters, a small group, with whom Paul and Barnabas are to meet. Here Luke gives the meeting a public character because he wishes to emphasize its doctrinal significance (see Acts 15:22).

4 [7-11] Paul's refusal to impose the Mosaic law on the Gentile Christians is supported by Peter on the ground that within his own experience God bestowed the holy Spirit upon Cornelius and his household without preconditions concerning the adoption of the Mosaic law (see Acts 10:44-47).

5 [11] In support of Paul, Peter formulates the fundamental meaning of the gospel: that all are invited to be saved through faith in the power of Christ.

6 [13-35] Some scholars think that this apostolic decree suggested by James, the immediate leader of the Jerusalem community, derives from another historical occasion than the meeting in question. This seems to be the case if the meeting is the same as the one related in Gal 2:1-10. According to that account, nothing was imposed upon Gentile Christians in respect to Mosaic law; whereas the decree instructs Gentile Christians of mixed communities to abstain from meats sacrificed to idols and from blood-meats, and to avoid marriage within forbidden degrees of consanguinity and affinity (Lev 18), all of which practices were especially abhorrent to Jews. Luke seems to have telescoped two originally independent incidents here: the first a Jerusalem "Council" that dealt with the question of circumcision, and the second a Jerusalem decree dealing mainly with Gentile observance of dietary laws (see Acts 21:25 where Paul seems to be learning of the decree for the first time).

7 [14] Symeon: elsewhere in Acts he is called either Peter or Simon. The presence of the name Symeon here suggests that, in the source Luke is using for this part of the Jerusalem "Council" incident, the name may have originally referred to someone other than Peter (see Acts 13:1 where the Antiochene Symeon Niger is mentioned). As the text now stands, however, it is undoubtedly a reference to Simon Peter (Acts 15:7).

8 [34] Some manuscripts add, in various wordings, "But Silas decided to remain there."

9 [15:36-18:22] This continuous narrative recounts Paul's second missionary journey. On the internal evidence of the Lucan account, it lasted about three years. Paul first visited the communities he had established on his first journey (Acts 16:1-5), then pushed on into Macedonia, where he established communities at Philippi, Thessalonica, and Beroea (Acts 16:7-17:5). To escape the hostility of the Jews of Thessalonica, he left for Greece and while resident in Athens attempted, without success, to establish an effective Christian community there. From Athens he proceeded to Corinth and, after a stay of a year and a half, returned to Antioch by way of Ephesus and Jerusalem (Acts 17:16-18:22). Luke does not concern himself with the structure or statistics of the communities but aims to show the general progress of the gospel in the Gentile world as well as its continued failure to take root in the Jewish community.



宗徒大事录 Acts Chapter 16
Acts
Chapter 16

1 He reached (also) Derbe and Lystra where there was a disciple named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek.

保禄来到了德尔贝和吕斯特辣。在那里有个门徒,名叫弟茂德,是一个信主的犹太妇人的儿子,父亲却是希腊人,

2 The brothers in Lystra and Iconium spoke highly of him,

在吕斯特辣及依科尼雍的弟兄们都称扬他。

3 and Paul wanted him to come along with him. On account of the Jews of that region, Paul had him circumcised, 1 for they all knew that his father was a Greek.

保禄愿意他随自己同去,为了那些地方的犹太人的缘故,带他去行了割损礼,因为众人都知道他的父亲是希腊人。

4 As they traveled from city to city, they handed on to the people for observance the decisions reached by the apostles and presbyters in Jerusalem.

当他们经过各城时,就将宗徒和长老在耶路撒冷所议定的规条,交给他们遵守;

5 Day after day the churches grew stronger in faith and increased in number.

于是各处教会信德稳固,数目天天增加。

6 They traveled through the Phrygian and Galatian territory because they had been prevented by the holy Spirit from preaching the message in the province of Asia.

圣神既阻止他们在亚细亚讲道,他们就经过夫黎基雅和迦拉达地区,

7 When they came to Mysia, they tried to go on into Bithynia, but the Spirit of Jesus 2 did not allow them,

到了米息雅附近,想往彼提尼雅去;可是耶稣的神不许他们去,

8 so they crossed through Mysia and came down to Troas.

遂绕过米息雅,下到了特洛阿。

9 During (the) night Paul had a vision. A Macedonian stood before him and implored him with these words, "Come over to Macedonia and help us."

夜间保禄见了一个异象,有个马其顿人站着,请求他说:"请往马其顿去,援助我们罢!"

10 When he had seen the vision, we 3 sought passage to Macedonia at once, concluding that God had called us to proclaim the good news to them.

保禄既见了这异象,我们便推知是天主召叫我们给他们宣传福音,便立即设法往马其顿去。

11 4 We set sail from Troas, making a straight run for Samothrace, and on the next day to Neapolis,

我们从特洛阿开船,一直航到撒摩辣刻,第二天到了乃阿颇里,

12 and from there to Philippi, a leading city in that district of Macedonia and a Roman colony. We spent some time in that city.

从那里到了斐理伯,这是马其顿一区的首城,罗马的殖民地。我们就在这城里住了几天。

13 On the sabbath we went outside the city gate along the river where we thought there would be a place of prayer. We sat and spoke with the women who had gathered there.

安息日,我们出了城门,到了河边,我们知道那里有个祈祷所。我们遂坐下向聚集的妇女讲话。

14 One of them, a woman named Lydia, a dealer in purple cloth, from the city of Thyatira, a worshiper of God, 5 listened, and the Lord opened her heart to pay attention to what Paul was saying.

有个敬畏天主的女人,名叫里狄雅,是提雅提辣城卖紫红布的,她一直在听;主开明了她的心,使她接受保禄所讲的话。

15 After she and her household had been baptized, she offered us an invitation, "If you consider me a believer in the Lord, come and stay at my home," and she prevailed on us.

她同她一家领了洗,便请求说:"你们若认为我是忠于主的人,就请到我家去住。"遂强邀我们去了。

16 As we were going to the place of prayer, we met a slave girl with an oracular spirit, 6 who used to bring a large profit to her owners through her fortune-telling.

当我们往祈祷所去时,有个附占卜之神的女孩,向我们迎面走来;她行占卜,使她的主人们大获利润。

17 She began to follow Paul and us, shouting, "These people are slaves of the Most High God, who proclaim to you a way of salvation."

她跟着保禄和我们,喊叫说:"这些人是至高者天主的仆人,他们来给你们宣布得救的道路。"

18 She did this for many days. Paul became annoyed, turned, and said to the spirit, "I command you in the name of Jesus Christ to come out of her." Then it came out at that moment.

她这样行了多日,保禄就厌烦了,转身向那恶神说:"我因耶稣基督之名,命你从她身上出去。"那恶神即刻便出去了。

19 When her owners saw that their hope of profit was gone, they seized Paul and Silas and dragged them to the public square before the local authorities.

她的主人们见自己获利的指望已去,便揪住保禄和息拉,拉到街市上去见首领;

20 They brought them before the magistrates 7 and said, "These people are Jews and are disturbing our city

又带他们到官长前说:"这些是犹太人,他们扰乱我们的城市,

21 and are advocating customs that are not lawful for us Romans to adopt or practice."

竟传布我们罗马人所不能接受,也不能遵行的规例。"

22 The crowd joined in the attack on them, and the magistrates had them stripped and ordered them to be beaten with rods.

群众齐来攻击他们,官长就撕下了他们的衣服,下令用棍殴打。

23 After inflicting many blows on them, they threw them into prison and instructed the jailer to guard them securely.

打了许多棍之后,就把他们押在监里,吩咐狱警小心看守;

24 When he received these instructions, he put them in the innermost cell and secured their feet to a stake.

狱警领命,就把他们下在内监,又在他们的脚上带上木枷。

25 About midnight, while Paul and Silas were praying and singing hymns to God as the prisoners listened,

约在半夜时分,保禄和息拉祈祷赞颂天主,囚犯都侧耳静听。

26 there was suddenly such a severe earthquake that the foundations of the jail shook; all the doors flew open, and the chains of all were pulled loose.

忽然地震大作,甚至监狱地基都摇动了,所有的门立时开了,众人的锁链也解开了。

27 When the jailer woke up and saw the prison doors wide open, he drew (his) sword and was about to kill himself, thinking that the prisoners had escaped.

狱警醒来,见监门全开着,以为囚犯都已逃走,就拔出剑来,想要自杀。

28 But Paul shouted out in a loud voice, "Do no harm to yourself; we are all here."

保禄大声喊说:"不要伤害自己,我们还都在这里。"

29 He asked for a light and rushed in and, trembling with fear, he fell down before Paul and Silas.

狱警要来了灯,就跑进去,战慄发抖地俯伏在保禄和息拉面前,

30 Then he brought them out and said, "Sirs, what must I do to be saved?"

然后领他们出来说:"先生,我当作什么才可得救?"

31 And they said, "Believe in the Lord Jesus and you and your household will be saved."

他们说:"你信主耶稣罢!你和你一家就必得救。"

32 So they spoke the word of the Lord to him and to everyone in his house.

他们就给他和他家所有的人,讲了主的圣道。

33 He took them in at that hour of the night and bathed their wounds; then he and all his family were baptized at once.

当夜在那时刻,狱警就带他们去洗伤,他和他的亲人也都领了洗;

34 He brought them up into his house and provided a meal and with his household rejoiced at having come to faith in God.

遂又领他们到自己家里,摆了宴席;他和全家因信了天主,都满心喜欢。

35 But when it was day, the magistrates sent the lictors 8 with the order, "Release those men."

到了天亮,官长打发侍卫来说:"释放那些人!"

36 The jailer reported the (se) words to Paul, "The magistrates have sent orders that you be released. Now, then, come out and go in peace."

狱警就将这话报告给保禄说:"官长打发人来释放你们,所以现在你们出来,平安去罢!"

37 But Paul said to them, "They have beaten us publicly, even though we are Roman citizens and have not been tried, and have thrown us into prison. And now, are they going to release us secretly? By no means. Let them come themselves and lead us out." 9

可是保禄向他们说:"我们是罗马人,还没有定罪,就公开鞭打我们,又把我们下在监里;现在却要秘密地赶我们出去吗?绝对不可!他们得亲自来领我们出去!"

38 The lictors reported these words to the magistrates, and they became alarmed when they heard that they were Roman citizens.

侍卫就把这话报告给官长,官长一听他们是罗马人,就害怕起来,

39 So they came and placated them, and led them out and asked that they leave the city.

遂来向他们说好话,领出后,请求他们离开那城。

40 When they had come out of the prison, they went to Lydia's house where they saw and encouraged the brothers, and then they left.

二人出了监狱,就进了里狄雅的家,会见了弟兄们,鼓励一番后,便起程走了。

Footnotes(注解)

1 [3] Paul had him circumcised: he did this in order that Timothy might be able to associate with the Jews and so perform a ministry among them. Paul did not object to the Jewish Christians' adherence to the law. But he insisted that the law could not be imposed on the Gentiles. Paul himself lived in accordance with the law, or as exempt from the law, according to particular circumstances (see 1 Cor 9:19-23).

2 [7] The Spirit of Jesus: this is an unusual formulation in Luke's writings. The parallelism with Acts 16:6 indicates its meaning, the holy Spirit.

3 [10-17] This is the first of the so-called "we-sections" in Acts, where Luke writes as one of Paul's companions. The other passages are Acts 20:5-15; 21:1-18; 27:1-28:16. Scholars debate whether Luke may not have used the first person plural simply as a literary device to lend color to the narrative. The realism of the narrative, however, lends weight to the argument that the "we" includes Luke or another companion of Paul whose data Luke used as a source.

4 [11-40] The church at Philippi became a flourishing community to which Paul addressed one of his letters (see Introduction to the Letter to the Philippians).

5 [14] A worshiper of God: a "God-fearer." See the note on Acts 8:26-40.

6 [16] With an oracular spirit: literally, "with a Python spirit." The Python was the serpent or dragon that guarded the Delphic oracle. It later came to designate a "spirit that pronounced oracles" and also a ventriloquist who, it was thought, had such a spirit in the belly.

7 [20] Magistrates: in Greek, strategoi, the popular designation of the duoviri, the highest officials of the Roman colony of Philippi.

8 [35] The lictors: the equivalent of police officers, among whose duties were the apprehension and punishment of criminals.

9 [37] Paul's Roman citizenship granted him special privileges in regard to criminal process. Roman law forbade under severe penalty the beating of Roman citizens (see also Acts 22:25).


宗徒大事录 Acts Chapter 17
Acts
Chapter 17

1 When they took the road through Amphipolis and Apollonia, they reached Thessalonica, where there was a synagogue of the Jews.

保禄和息拉经过安非颇里和阿颇罗尼亚,来到得撒洛尼,在那里有犹太人的会堂。

2 Following his usual custom, Paul joined them, and for three sabbaths he entered into discussions with them from the scriptures,

保禄照常例,到他们那里,一连三个安息日,根据圣经和他们辩论,

3 expounding and demonstrating that the Messiah had to suffer and rise from the dead, and that "This is the Messiah, Jesus, whom I proclaim to you."

阐明指出默西亚必须受难,并从死者中复活;且说:"我向你们所传报的耶稣,就是默西亚。"

4 Some of them were convinced and joined Paul and Silas; so, too, a great number of Greeks who were worshipers, and not a few of the prominent women.

他们中有些人信服了,便与保禄和息拉联合,还有许多敬畏天主的人和希腊人,以及不少的显贵妇女。

5 But the Jews became jealous and recruited some worthless men loitering in the public square, formed a mob, and set the city in turmoil. They marched on the house of Jason, intending to bring them before the people's assembly.

但是,犹太人却起了嫉妒的心,聚集了一些市井败类,结伙成群,扰乱城市;又闯进雅松家里,搜寻保禄和息拉,要拉他们到民众那里。

6 1 When they could not find them, they dragged Jason and some of the brothers before the city magistrates, shouting, "These people who have been creating a disturbance all over the world have now come here,

但没有搜到,就把雅松和几个弟兄,拉到本城官长前,吶喊说:"这些扰乱天下的人,也到这里来了,

7 and Jason has welcomed them. They all act in opposition to the decrees of Caesar and claim instead that there is another king, Jesus." 2

雅松竟收留了他们;这些人都背叛凯撒谕令行事,说另有一位国王,就是耶稣。"

8 They stirred up the crowd and the city magistrates who, upon hearing these charges,

他们使群众和本城官长们听了这事,都惶惶不安。

9 took a surety payment from Jason and the others before releasing them.

本城官长便由雅松及其余的人取了保状,便将他们释放了。

10 The brothers immediately sent Paul and Silas to Beroea during the night. Upon arrival they went to the synagogue of the Jews.

弟兄们便立即在夜间打发保禄和息拉去贝洛雅;他们到了那里,就进了犹太人的会堂。

11 These Jews were more fair-minded than those in Thessalonica, for they received the word with all willingness and examined the scriptures daily to determine whether these things were so.

这里的人比得撒洛尼人开明,接受这道,极其热切,天天考究圣经,看这些事是否是真的。

12 Many of them became believers, as did not a few of the influential Greek women and men.

所以他们中有许多人信从了,还有许多希腊尊贵妇女,男子也不少。

13 But when the Jews of Thessalonica learned that the word of God had now been proclaimed by Paul in Beroea also, they came there too to cause a commotion and stir up the crowds.

可是,得撒洛尼的犹太人,一知道保禄在贝洛雅也传开了天主的圣道,就到那里煽动扰乱群众。

14 So the brothers at once sent Paul on his way to the seacoast, while Silas and Timothy remained behind.

弟兄们遂立即打发保禄往海边去;息拉和弟茂德仍留在贝洛雅。

15 After Paul's escorts had taken him to Athens, they came away with instructions for Silas and Timothy to join him as soon as possible.

送保禄的人领他一直到了雅典;他们领了保禄的命令,叫息拉和弟茂德赶快来到他那里,以后就走了。

16 3 While Paul was waiting for them in Athens, he grew exasperated at the sight of the city full of idols.

保禄在雅典等候他们时,见城里满是偶像,心神很是悲愤。

17 So he debated in the synagogue with the Jews and with the worshipers, and daily in the public square with whoever happened to be there.

所以他就在会堂里,同犹太人和敬畏天主的人辩论,每天也在街市上,同所遇到的人辩论。

18 Even some of the Epicurean and Stoic philosophers 4 engaged him in discussion. Some asked, "What is this scavenger trying to say?" Others said, "He sounds like a promoter of foreign deities," because he was preaching about‘Jesus' and ‘Resurrection.'

有几个伊壁鸩鲁派和斯多噶派的哲士同他争论,有的说:"这个饶舌多言的人想说什么?"有的说:"看来他是个外国鬼神的宣传者"──因为保禄宣讲耶稣及复活的福音。

19 They took him and led him to the Areopagus 5 and said, "May we learn what this new teaching is that you speak of?

他门遂带保禄,领他到了阿勒约帕哥,说:"我们可以知道你所讲的这新道理是什么吗?

20 For you bring some strange notions to our ears; we should like to know what these things mean."

我们听见你说了一些新奇的事,所以我们想知道这到底有什么意思。"

21 Now all the Athenians as well as the foreigners residing there used their time for nothing else but telling or hearing something new.

原来所有的雅典人和侨居在那里的外国人,不管其它的事,只是论谈或探听一些新奇的事。

22 Then Paul stood up at the Areopagus and said: 6 "You Athenians, I see that in every respect you are very religious.

保禄遂即站在阿勒约帕哥当中说:"众位雅典人,我看你们在各方面都更敬畏神明,

23 For as I walked around looking carefully at your shrines, I even discovered an altar inscribed, ‘To an Unknown God.' 7 What therefore you unknowingly worship, I proclaim to you.

因为我行经各处,细看你们所敬之物,也见到一座祭坛,上面写着"给未识之神。"现在,我就将你们所敬拜而不认识的这位,传告给你们。

24 The God who made the world and all that is in it, the Lord of heaven and earth, does not dwell in sanctuaries made by human hands,

创造宇宙及其中万物的天主,既是天地的主宰,就不住人手所建的殿宇,

25 nor is he served by human hands because he needs anything. Rather it is he who gives to everyone life and breath and everything.

也不受人手的侍候,好象需要什么似的,而是他将生命、呼吸和一切赏给了众人。

26 He made from one 8 the whole human race to dwell on the entire surface of the earth, and he fixed the ordered seasons and the boundaries of their regions,

他由一个人造了全人类,使他们住在全地面上,给他们立定了年限,和他们所居处的疆界;

27 so that people might seek God, even perhaps grope for him and find him, though indeed he is not far from any one of us.

如他们寻求天主,或者可以摸索而找到他;其实,他离我们每人并不远,

28 For ‘In him we live and move and have our being,' 9 as even some of your poets have said, ‘For we too are his offspring.'

因为我们生活、行动、存在,都在他内,正如你们的某些诗人说的:"原来我们也是他的子孙。"

29 Since therefore we are the offspring of God, we ought not to think that the divinity is like an image fashioned from gold, silver, or stone by human art and imagination.

我们既是天主的子孙,就不该想:神就像由人的艺术及思想所制的金银石刻的东西一样。

30 God has overlooked the times of ignorance, but now he demands that all people everywhere repent

天主对那愚昧无知的时代,原不深究;如今却传谕各处的人都要悔改,

31 because he has established a day on which he will‘judge the world with justice' through a man he has appointed, and he has provided confirmation for all by raising him from the dead."

因为他已定了一个日期,要由他所立定的人,按正义审判天下,他为给众人一个可信的凭据,就叫这人从死者中复活了。"

32 When they heard about resurrection of the dead, some began to scoff, but others said, "We should like to hear you on this some other time."

他们一听见死人复活,有的讥笑,有的却说:"关于这事,我们后来再听你罢!"

33 And so Paul left them.

这样,保禄便从他们当中出去了。

34 But some did join him, and became believers. Among them were Dionysius, a member of the Court of the Areopagus, a woman named Damaris, and others with them.

可是,也有几个人依附保禄而信从了,其中有阿勒约帕哥的官员狄约尼削,和一个名叫达玛黎的妇人;同他们一起信从的,还有其它一些人。


Footnotes(注解)

1 [6-7] The accusations against Paul and his companions echo the charges brought against Jesus in Luke 23:2.

2 [7] There is another king, Jesus: a distortion into a political sense of the apostolic proclamation of Jesus and the kingdom of God (see Acts 8:12).

3 [16-21] Paul's presence in Athens sets the stage for the great discourse before a Gentile audience in Acts 17:22-31. Although Athens was a politically insignificant city at this period, it still lived on the glories of its past and represented the center of Greek culture. The setting describes the conflict between Christian preaching and Hellenistic philosophy.

4 [18] Epicurean and Stoic philosophers: for the followers of Epicurus (342-271 B.C.), the goal of life was happiness attained through sober reasoning and the searching out of motives for all choice and avoidance. The Stoics were followers of Zeno, a younger contemporary of Alexander the Great. Zeno and his followers believed in a type of pantheism that held that the spark of divinity was present in all reality and that, in order to be free, each person must live "according to nature." This scavenger: literally, "seed-picker," as of a bird that picks up grain. The word is later used of scrap collectors and of people who take other people's ideas and propagate them as if they were their own. Promoter of foreign deities: according to Xenophon, Socrates was accused of promoting new deities. The accusation against Paul echoes the charge against Socrates. "Jesus' and "Resurrection': the Athenians are presented as misunderstanding Paul from the outset; they think he is preaching about Jesus and a goddess named Anastasis, i.e., Resurrection.

5 [19] To the Areopagus: the "Areopagus" refers either to the Hill of Ares west of the Acropolis or to the Council of Athens, which at one time met on the hill but which at this time assembled in the Royal Colonnade (Stoa Basileios).

6 [22-31] In Paul's appearance at the Areopagus he preaches his climactic speech to Gentiles in the cultural center of the ancient world. The speech is more theological than christological. Paul's discourse appeals to the Greek world's belief in divinity as responsible for the origin and existence of the universe. It contests the common belief in a multiplicity of gods supposedly exerting their powers through their images. It acknowledges that the attempt to find God is a constant human endeavor. It declares, further, that God is the judge of the human race, that the time of the judgment has been determined, and that it will be executed through a man whom God raised from the dead. The speech reflects sympathy with pagan religiosity, handles the subject of idol worship gently, and appeals for a new examination of divinity, not from the standpoint of creation but from the standpoint of judgment.

7 [23] To an Unknown God': ancient authors such as Pausanias, Philostratus, and Tertullian speak of Athenian altars with no specific dedication as altars of "unknown gods" or "nameless altars."

8 [26] From one: many manuscripts read "from one blood." Fixed . . . seasons: or "fixed limits to the epochs."

9 [28] 'In him we live and move and have our being': some scholars understand this saying to be based on an earlier saying of Epimenides of Knossos (6th century B.C.). 'For we too are his offspring': here Paul is quoting Aratus of Soli, a third-century B.C. poet from Cilicia.



宗徒大事录 Acts Chapter 18
Acts
Chapter 18

1 After this he left Athens and went to Corinth.

此后,保禄就离开雅典,来到了格林多。

2 There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla 1 because Claudius had ordered all the Jews to leave Rome. He went to visit them

在那里遇见了一个犹太人,名叫阿桂拉,原藉本都,他同妻子普黎史拉最近从意大利来,因为喀劳狄曾命所有的犹太人都离开罗马。保禄就投到他们那里,

3 and, because he practiced the same trade, stayed with them and worked, for they were tentmakers by trade.

因为是同业,保禄便留在他们那里工作;原来他们是以制造帐幕为业的。

4 Every sabbath, he entered into discussions in the synagogue, attempting to convince both Jews and Greeks.

每逢安息日,保禄就在会堂里辩论,劝化犹太人和希腊人。

5 When Silas and Timothy came down from Macedonia, Paul began to occupy himself totally with preaching the word, testifying to the Jews that the Messiah was Jesus.

及至息拉和弟茂德从马其顿来到后,保禄就专心传道,向犹太人证明耶稣就是默西亚。

6 When they opposed him and reviled him, he shook out his garments 2 and said to them, "Your blood be on your heads! I am clear of responsibility. From now on I will go to the Gentiles."

可是,因为他们反对,而且说亵渎的话,保禄就拂拭衣服向他们说:"你们的血归到你们头上,与我无干,从今以后,我要到外邦人那里去了。"

7 So he left there and went to a house belonging to a man named Titus Justus, a worshiper of God; 3 his house was next to a synagogue.

于是离开那里,进了一个名叫弟铎犹斯托的家里,这人敬畏天主,他的家紧靠着会堂。

8 Crispus, 4 the synagogue official, came to believe in the Lord along with his entire household, and many of the Corinthians who heard believed and were baptized.

会堂长克黎斯颇和他的全家都信了主,还有许多格林多人听了道而相信,也领了洗。

9 One night in a vision the Lord said to Paul, "Do not be afraid. Go on speaking, and do not be silent,

夜间,主藉异象对保禄说:"不要害怕,只管讲,不要缄默,

10 for I am with you. No one will attack and harm you, for I have many people in this city."

因为有我与你同在,必没有人向你下手加害你,因为在这城里有许多百姓是属于我的。"

11 He settled there for a year and a half and taught the word of God among them.

于是,他就在那里住了一年零六个月,在他们中讲授天主的圣道。

12 But when Gallio was proconsul of Achaia, 5 the Jews rose up together against Paul and brought him to the tribunal,

当加里雍作阿哈雅总督时,犹太人同心合意地起来攻击保禄,把他带到法庭

13 saying, "This man is inducing people to worship God contrary to the law." 6

说:"这个人劝人违法敬拜天主。"

14 When Paul was about to reply, Gallio spoke to the Jews, "If it were a matter of some crime or malicious fraud, I should with reason hear the complaint of you Jews;

保禄刚要开口,加里雍就向犹太人说:"犹太人啊!如果有什么犯法或邪恶的罪行,我自当容忍你们;

15 but since it is a question of arguments over doctrine and titles and your own law, see to it yourselves. I do not wish to be a judge of such matters."

但问题既是关于道理、名目和你们自己的法律的事,你们自己管罢,我不愿作这些事的判官。"

16 And he drove them away from the tribunal.

就把他们逐出了法庭。

17 They all seized Sosthenes, the synagogue official, and beat him in full view of the tribunal. But none of this was of concern to Gallio.

于是众希腊人拉住会堂长索斯特乃,在法庭前打了他;而加里雍全不理睬这些事。

18 Paul remained for quite some time, and after saying farewell to the brothers he sailed for Syria, together with Priscilla and Aquila. At Cenchreae he had his hair cut because he had taken a vow. 7

保禄又住了些日子,就与弟兄们辞别,乘船往叙利亚去;和他一起的,有普黎史拉和阿桂拉,因为保禄许有誓愿,在耕格勒剃了头发。

19 When they reached Ephesus, he left them there, while he entered the synagogue and held discussions with the Jews.

到了厄弗所,保禄便把他们留在那里,自己进了会堂,同犹太人辩论。

20 Although they asked him to stay for a longer time, he did not consent,

众人求他多住些时候,他没有应允,

21 but as he said farewell he promised, "I shall come back to you again, God willing." Then he set sail from Ephesus.

却辞别他们说:"若是天主愿意,我还要回到你们这里来。"遂从厄弗所开船走了。

22 Upon landing at Caesarea, he went up and greeted the church 8 and then went down to Antioch.

在凯撒勒雅下船,就上耶路撒冷问候教会,然后下到安提约基雅。

23 9 After staying there some time, he left and traveled in orderly sequence through the Galatian country and Phrygia, bringing strength to all the disciples.

保禄住了一个时期,又出发,挨次经过迦拉达区和夫黎基雅,坚固众位门徒。

24 A Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus. He was an authority on the scriptures. 10

有一个在亚历山大里亚出生的犹太人,名叫阿颇罗,是个有口才的人,长于圣经,他到了厄弗所。

25 He had been instructed in the Way of the Lord and, with ardent spirit, spoke and taught accurately about Jesus, although he knew only the baptism of John.

这人学过主的道理,讲论耶稣的事,心神热烈,教训人也很详实,却只知若翰的洗礼。

26 He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained to him the Way (of God) 11 more accurately.

这人开始在会堂里放胆讲论。普黎史拉和阿桂拉听了他的讲论,就把他接来,给他更详实地讲解了天主的道理。

27 And when he wanted to cross to Achaia, the brothers encouraged him and wrote to the disciples there to welcome him. After his arrival he gave great assistance to those who had come to believe through grace.

阿颇罗有意往阿哈雅去,弟兄们都鼓励他,并且给门徒写信,叫他们接待他;他到了那里,依赖恩宠,给了信友们很多的贡献,

28 He vigorously refuted the Jews in public, establishing from the scriptures that the Messiah is Jesus.

因为他经常有力地当众驳倒犹太人,用圣经指明耶稣就是默西亚。

Footnotes(注解)

1 [2] Aquila . . . Priscilla: both may already have been Christians at the time of their arrival in Corinth (see Acts 18:26). According to 1 Cor 16:19, their home became a meeting place for Christians. Claudius: the Emperor Claudius expelled the Jews from Rome ca. A.D. 40. The Roman historian Suetonius gives as reason for the expulsion disturbances among the Jews "at the instigation of Chrestos," probably meaning disputes about the messiahship of Jesus.

2 [6] Shook out his garments: a gesture indicating Paul's repudiation of his mission to the Jews there; cf Acts 28:17-31.

3 [7] A worshiper of God: see the note on Acts 8:26-40.

4 [8] Crispus: in 1 Cor 1:14 Paul mentions that Crispus was one of the few he himself baptized at Corinth.

5 [12] When Gallio was proconsul of Achaia: Gallio's proconsulship in Achaia is dated to A.D. 51-52 from an inscription discovered at Delphi. This has become an important date in establishing a chronology of the life and missionary work of Paul.

6 [13] Contrary to the law: Gallio (Acts 18:15) understands this to be a problem of Jewish, not Roman, law.

7 [18] He had his hair cut because he had taken a vow: a reference to a Nazirite vow (see Numbers 6:1-21, especially, 6:18) taken by Paul (see also Acts 21:23-27).

8 [22] He went up and greeted the church: "going up" suggests a visit to the church in Jerusalem.

9 [18:23-21:16] Luke's account of Paul's third missionary journey devotes itself mainly to his work at Ephesus (Acts 19:1-20:1). There is a certain restiveness on Paul's part and a growing conviction that the Spirit bids him return to Jerusalem and prepare to go to Rome (Acts 19:21).

10 [24,25] Apollos appears as a preacher who knows the teaching of Jesus in the context of John's baptism of repentance. Aquila and Priscilla instruct him more fully. He is referred to in 1 Cor 1:12; 3:5-6, 22.

11 [26] The Way [of God]: for the Way, see the note on Acts 9:2. Other manuscripts here read "the Way of the Lord," "the word of the Lord," or simply "the Way."


宗徒大事录 Acts Chapter 19
Acts
Chapter 19

1 1 While Apollos was in Corinth, Paul traveled through the interior of the country and came (down) to Ephesus where he found some disciples.

阿颇罗在格林多的时候,保禄走遍了高原地带后,来到厄弗所,遇见了几个门徒,

2 He said to them,"Did you receive the holy Spirit when you became believers?" They answered him,"We have never even heard that there is a holy Spirit."

向他们说:"你们信教的时候,领了圣神没有?"他们回答说:"连有圣神,我们都没有听过。"

3 He said,"How were you baptized?" They replied,"With the baptism of John."

保禄说:"那么,你们受的是什么洗,"他们说:"是若翰的洗"

4 Paul then said,"John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus."

保禄说:"若翰受的是悔改的洗,他告诉百姓要信在他以后要来的那一位,就是要信耶稣。"

5 When they heard this, they were baptized in the name of the Lord Jesus.

他们听了,就因主耶稣之名领了洗。

6 And when Paul laid (his) hands on them, the holy Spirit came upon them, and they spoke in tongues and prophesied.

保禄给他们覆手,圣神便降在他们身上,他们就讲各种语言,也说先知话。

7 Altogether there were about twelve men.

他们一共约有十二人。

8 He entered the synagogue, and for three months debated boldly with persuasive arguments about the kingdom of God.

保禄进了会堂,放胆讲论,一连三个月,辩论天主之国的事,来劝化人。

9 But when some in their obstinacy and disbelief disparaged the Way before the assembly, he withdrew and took his disciples with him and began to hold daily discussions in the lecture hall of Tyrannus.

但有些人心硬不信,在大众面前辱骂圣道,保禄便离开他们,把门徒分别出来,每天在提郎诺的学校里辩论;

10 This continued for two years with the result that all the inhabitants of the province of Asia heard the word of the Lord, Jews and Greeks alike.

这事进行了两年,以致凡住在亚细亚的人,都听见了主的道理,犹太人希腊人都有。

11 So extraordinary were the mighty deeds God accomplished at the hands of Paul

天主借保禄的手,行了一些非常的奇事,

12 that when face cloths or aprons that touched his skin were applied to the sick, their diseases left them and the evil spirits came out of them.

甚至有人拿去他身上的手巾和围裙,放在病人身上,疾病便离开他们,恶魔也出去了。

13 Then some itinerant Jewish exorcists tried to invoke the name of the Lord Jesus over those with evil spirits, saying,"I adjure you by the Jesus whom Paul preaches."

那时,有几个周游的犹太驱魔者,擅自向附有恶魔的人,呼号主耶稣的名,说:"我因保禄所宣讲的耶稣,命你们出去!"

14 When the seven sons of Sceva, a Jewish high priest, tried to do this,

有个犹太司祭长,名叫斯盖瓦,他的七个儿子都作这事。

15 the evil spirit said to them in reply,"Jesus I recognize, Paul I know, but who are you?"

恶魔回答他们说:"耶稣我认识,保禄我也熟识;可是,你们是谁呀?"

16 The person with the evil spirit then sprang at them and subdued them all. He so overpowered them that they fled naked and wounded from that house.

于是那个身附恶魔的人,便扑到他们身上,而制服了他们,胜过了他们,以致他们赤着身子,带着伤,从那屋里逃走了。

17 When this became known to all the Jews and Greeks who lived in Ephesus, fear fell upon them all, and the name of the Lord Jesus was held in great esteem.

凡住在厄弗所的犹太人和希腊人,知道了这事,就都害怕起来;主耶稣的名字也传扬开了。

18 Many of those who had become believers came forward and openly acknowledged their former practices.

信教的人中,有许多来承认,并报告自己以往所行的事;

19 Moreover, a large number of those who had practiced magic collected their books and burned them in public. They calculated their value and found it to be fifty thousand silver pieces.

其中有好些曾行过巫术的人,把书籍一起带来,当着众人的面烧毁了;他们估计书价,得知共值五万银币。

20 Thus did the word of the Lord continue to spread with influence and power.

这样,主的道理大为发扬,日渐坚固。

21 When this was concluded, Paul made up his mind to travel through Macedonia and Achaia, and then to go on to Jerusalem, saying,"After I have been there, I must visit Rome also."

这些事以后,保禄决意要经过马其顿和阿哈雅往耶路撒冷去,说:"我在到那里以后,也该看看罗马。"

22 Then he sent to Macedonia two of his assistants, Timothy and Erastus, while he himself stayed for a while in the province of Asia.

就打发他的两位助手,弟茂德和厄辣斯托,往马其顿去,自己暂时留在亚细亚。

23 About that time a serious disturbance broke out concerning the Way.

在那时候,关于主的道,起了不小的骚动。

24 There was a silversmith named Demetrius who made miniature silver shrines of Artemis 2 and provided no little work for the craftsmen.

原来有个名叫德默特琉的银匠,制造阿尔特米的银龛,使工匠们获利不少。

25 He called a meeting of these and other workers in related crafts and said,"Men, you know well that our prosperity derives from this work.

他把他们和同业的工人集合起来说:"同人们!你们知道:我们是靠这手艺发财的。

26 As you can now see and hear, not only in Ephesus but throughout most of the province of Asia this Paul has persuaded and misled a great number of people by saying that gods made by hands are not gods at all.

你们看见,也听到:这个保禄,不仅在厄弗所,而且几乎在整个亚细亚劝服了许多人,说:‘人手制造的,并不是神。’

27 The danger grows, not only that our business will be discredited, but also that the temple of the great goddess Artemis will be of no account, and that she whom the whole province of Asia and all the world worship will be stripped of her magnificence."

这不但使我们这分行业,有遭人唾弃的危险,而且连伟大女神阿尔特米的庙,也要被视为无物,甚至整个亚细亚和天下所敬拜的女神的尊威,也将被消灭。"

28 When they heard this, they were filled with fury and began to shout,"Great is Artemis of the Ephesians!"

他们听了,满怀怒气,喊着说:"大哉!厄弗所人的阿尔特米!"

29 The city was filled with confusion, and the people rushed with one accord into the theater, seizing Gaius and Aristarchus, the Macedonians, Paul's traveling companions.

于是满城混乱起来,他们捉住了保禄的旅伴马其顿人加约及阿黎斯塔苛,一起冲到剧场。

30 Paul wanted to go before the crowd, but the disciples would not let him,

保禄愿意,进去会见民众,可是门徒们不让他去;

31 and even some of the Asiarchs 3 who were friends of his sent word to him advising him not to venture into the theater.

还有几位亚细亚的首长,是他的朋友,也打发人到他那里,劝他不要冒险到剧场去。

32 Meanwhile, some were shouting one thing, others something else; the assembly was in chaos, and most of the people had no idea why they had come together.

当时众人乱叫乱嚷,的确是一个混乱的集会,大多数都不知道为了什么而聚会。

33 Some of the crowd prompted Alexander, as the Jews pushed him forward, and Alexander signaled with his hand that he wished to explain something to the gathering.

群众中有些人推举出亚历山大来,犹太人就推他上前;亚历山大就挥了挥手,要想向民众分辩。

34 But when they recognized that he was a Jew, they all shouted in unison, for about two hours,"Great is Artemis of the Ephesians!"

可是众人一认出他是犹太人来,就都同声呼喊:"大哉!厄弗所人的阿尔特米!"约两小时之久。

35 Finally the town clerk restrained the crowd and said,"You Ephesians, what person is there who does not know that the city of the Ephesians is the guardian of the temple 4 of the great Artemis and of her image that fell from the sky?

书记官使群众安静下来,说:"厄弗所人啊!谁不知道厄弗所人的城,是伟大阿尔特米的庙,和那从天降下的神像的看守者呢?

36 Since these things are undeniable, you must calm yourselves and not do anything rash.

这些事既不能反驳,你们就该镇静,不要冒昧从事。

37 The men you brought here are not temple robbers, nor have they insulted our goddess.

你们带来的这些人,既不是亵圣者,也没有出言侮辱我们的女神;

38 If Demetrius and his fellow craftsmen have a complaint against anyone, courts are in session, and there are proconsuls. Let them bring charges against one another.

所以,如果德默特琉和他同业的工匠,有什么案件反对某人,有诉讼期,又有总督在,他们尽可彼此对告。

39 If you have anything further to investigate, let the matter be settled in the lawful assembly,

但你们若还要求什么余外的事,可以在法定的集会里解决。

40 for, as it is, we are in danger of being charged with rioting because of today's conduct. There is no cause for it. We shall (not) 5 be able to give a reason for this demonstration." With these words he dismissed the assembly.

关于今天的事,我们实在有被控作乱的危险,因为这本是无缘无故的;我们对这事,对这次集会,也不能指出理由来。"他说了这些话,才把集会遣散了。

Footnotes(注解)

1 [1-6] Upon his arrival in Ephesus, Paul discovers other people at the same religious stage as Apollos, though they seem to have considered themselves followers of Christ, not of the Baptist. On the relation between baptism and the reception of the Spirit, see the note on Acts 8:16.

2 [24] Miniature silver shrines of Artemis: the temple of Artemis at Ephesus was one of the seven wonders of the ancient world. Artemis, originally the Olympian virgin hunter, moon goddess, and goddess of wild nature, was worshiped at Ephesus as an Asian mother goddess and goddess of fertility. She was one of the most widely worshiped female deities in the Hellenistic world (see Acts 18:27).

3 [31] Asiarchs: the precise status and role of the Asiarchs is disputed. They appear to have been people of wealth and influence who promoted the Roman imperial cult and who may also have been political representatives in a league of cities in the Roman province of Asia.

4 [35] Guardian of the temple: this title was accorded by Rome to cities that provided a temple for the imperial cult. Inscriptional evidence indicates that Ephesus was acknowledged as the temple keeper of Artemis and of the imperial cult. That fell from the sky: many scholars think that this refers to a meteorite that was worshiped as an image of the goddess.

5 [40] Some manuscripts omit the negative in [not] be able, making the meaning,"There is no cause for which we shall be able to give a reason for this demonstration."

宗徒大事录 Acts Chapter 20
Acts
Chapter 20

1 When the disturbance was over, Paul had the disciples summoned and, after encouraging them, he bade them farewell and set out on his journey to Macedonia.

暴动平息后,保禄便派人去叫门徒们来,劝勉一番,就辞别他们,出发往马其顿去。

2 As he traveled throughout those regions, he provided many words of encouragement for them. Then he arrived in Greece,

他走遍了那一带地方,多方劝勉信徒后,就到了希腊,

3 where he stayed for three months. But when a plot was made against him by the Jews as he was about to set sail for Syria, he decided to return by way of Macedonia.

在那里住了三个月。当他正要乘船去叙利亚时,犹太人却设计陷害他,他遂决意经马其顿回去。

4 Sopater, the son of Pyrrhus, from Beroea, accompanied him, as did Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from Asia

伴随他【到亚细亚】的,有贝洛雅人丕洛的儿子索帕特尔,得撒洛尼人阿黎斯塔苛和色贡多,德尔贝人加约和弟茂德,还有亚细亚人提希苛和特洛斐摩。

5 who went on ahead and waited for us 1 at Troas.

这些人先去了,在特洛阿等候我们;

6 We sailed from Philippi after the feast of Unleavened Bread, 2 and rejoined them five days later in Troas, where we spent a week.

至于我们,无酵节后,才从斐理伯启航,直到第五天才抵达特洛河,到了他们那里,在那里住了七天。

7 On the first day of the week 3 when we gathered to break bread, Paul spoke to them because he was going to leave on the next day, and he kept on speaking until midnight.

一周的第一天,我们相聚擘饼时,保禄便向民众讲道,因为他第二天要走,遂把话拖长,直到半夜。

8 There were many lamps in the upstairs room where we were gathered,

在我们聚会的那座楼上,有许多灯。

9 and a young man named Eutychus who was sitting on the window sill was sinking into a deep sleep as Paul talked on and on. Once overcome by sleep, he fell down from the third story and when he was picked up, he was dead.

有个青年名叫厄乌提曷,坐在窗台上,因保禄讲道稍长,就沉沉欲睡;及至熟睡后,就从三楼坠下;扶起来时,已经死了。

10 Paul went down, 4 threw himself upon him, and said as he embraced him, "Don't be alarmed; there is life in him."

保禄下来,伏在他身上,抱住他说:“你们不要慌乱,因为他的灵魂还在他身上呢。”

11 Then he returned upstairs, broke the bread, and ate; after a long conversation that lasted until daybreak, he departed.

遂上去,擘开饼,吃了。又谈了很久,直到天亮,这才出发。

12 And they took the boy away alive and were immeasurably comforted.

他们把活了的孩子领去,都非常快慰。

13 We went ahead to the ship and set sail for Assos where we were to take Paul on board, as he had arranged, since he was going overland.

我们上船先行,直向阿索航去,要从那里接保禄上船;因为他这样规定,自己要走陆路。

14 When he met us in Assos, we took him aboard and went on to Mitylene.

当他在阿索与我们会合时,我们便接他上船,来到米提肋乃。

15 We sailed away from there on the next day and reached a point off Chios, and a day later we reached Samos, and on the following day we arrived at Miletus.

从那里航行,次日到了希约对面,次日再向撒摩驶去,次日就到了米肋托。

16 5 Paul had decided to sail past Ephesus in order not to lose time in the province of Asia, for he was hurrying to be in Jerusalem, if at all possible, for the day of Pentecost.

因为保禄已决定驶过厄弗所,免得在亚细亚耽搁时间;原来他想赶程前行,假如可能,愿在耶路撒冷过五旬节。

17 From Miletus he had the presbyters of the church at Ephesus summoned.

保禄从米肋托打发人到厄弗所,请教会的长老来。

18 When they came to him, he addressed them, "You know how I lived among you the whole time from the day I first came to the province of Asia.

他们到了他那里,他便向他们说:"你们知道:自从我来到亚细亚的第一天起,与你们在一起,始终怎样为人,

19 I served the Lord with all humility and with the tears and trials that came to me because of the plots of the Jews,

怎样以极度的谦逊,含着眼泪,历经犹太人为我所设的阴谋,而忠信事奉主。

20 and I did not at all shrink from telling you what was for your benefit, or from teaching you in public or in your homes.

你们也知道:凡有益于你们的事,我没有一样隐讳而不传给你们的,我常在公众前,或挨家教训你们,

21 I earnestly bore witness for both Jews and Greeks to repentance before God and to faith in our Lord Jesus.

不论向犹太人或希腊人,我常苦劝你们悔改,归向天主,并信从吾主耶稣。

22 But now, compelled by the Spirit, I am going to Jerusalem. What will happen to me there I do not know,

看,现在,我为圣神所束缚,必须往耶路撒冷去,在那里要遇到什么事,我不知道;

23 except that in one city after another the holy Spirit has been warning me that imprisonment and hardships await me.

我只知道圣神在各城中向我指明说:有锁链和患难在等待我。

24 Yet I consider life of no importance to me, if only I may finish my course and the ministry that I received from the Lord Jesus, to bear witness to the gospel of God's grace.

可是,只要我完成了我的行程,完成了受自主耶稣叫我给天主恩宠的福音作证的任务,我没有任何理由,珍惜我的性命。

25 "But now I know that none of you to whom I preached the kingdom during my travels will ever see my face again.

我曾在你们中往来,宣讲了天主的国,但现在,我知道你们众人以后不得再见我的面了。

26 And so I solemnly declare to you this day that I am not responsible for the blood of any of you,

因此,我今天向你们作证:对于众人的血,我是无罪的,

27 for I did not shrink from proclaiming to you the entire plan of God.

因为天主的一切计划,我都传告给你们了,毫无隐讳。

28 Keep watch over yourselves and over the whole flock of which the holy Spirit has appointed you overseers, 6 in which you tend the church of God that he acquired with his own blood.

圣神既在全群中立你们为监督,牧养天主用自己的血所取得的教会,所以你们要对你们自己和整个羊群留心。

29 I know that after my departure savage wolves will come among you, and they will not spare the flock.

我知道在我离开之后,将有凶暴的豺狼进到你们中间,不顾惜羊群,

30 And from your own group, men will come forward perverting the truth to draw the disciples away after them.

就是在你们中间,也要有人起来讲说谬论,勾引门徒跟随他们。

31 So be vigilant and remember that for three years, night and day, I unceasingly admonished each of you with tears.

因此,你们要警醒,记住我三年之久,日夜不断地含泪劝勉了你们每一个人。

32 And now I commend you to God and to that gracious word of his that can build you up and give you the inheritance among all who are consecrated.

现在,我把你们托付给天主和他恩宠之道,他能建立你们,并在一切圣徒中,赐给你们嗣业。

33 I have never wanted anyone's silver or gold or clothing.

我没有贪图过任何人的金银或衣服。

34 You know well that these very hands have served my needs and my companions.

你们自己知道:这双手供应了我,和同我一起的人的需要。

35 In every way I have shown you that by hard work of that sort we must help the weak, and keep in mind the words of the Lord Jesus who himself said,‘It is more blessed to give than to receive.'"

在各方面我都给你们立了榜样,就是必须这样劳动,扶助病弱者; 要记住主耶稣的话,他说过:‘施予比领受更为有福。’"

36 When he had finished speaking he knelt down and prayed with them all.

说完这些话,便跪下同众人祈祷。

37 They were all weeping loudly as they threw their arms around Paul and kissed him,

众人都大哭起来,并伏在保禄的颈项上,口亲他。

38 for they were deeply distressed that he had said that they would never see his face again. Then they escorted him to the ship.

他们最伤心的,是为了保禄说的这句话:以后他们不得再见他的面了。他们便送他上了船。

Footnotes(注解)

1 [5] The second "we-section" of Acts begins here. See the note on Acts 16:10-17.

2 [6] Feast of Unleavened Bread: see the note on Luke 22:1.

3 [7] The first day of the week: the day after the sabbath and the first day of the Jewish week, apparently chosen originally by the Jerusalem community for the celebration of the liturgy of the Eucharist in order to relate it to the resurrection of Christ.

4 [10] The action of Paul in throwing himself upon the dead boy recalls that of Elijah in 1 Kings 17:21 where the son of the widow of Zarephath is revived and that of Elisha in 2 Kings 4:34 where the Shunamite woman's son is restored to life.

5 [16-35] Apparently aware of difficulties at Ephesus and neighboring areas, Paul calls the presbyters together at Miletus, about thirty miles from Ephesus. He reminds them of his dedication to the gospel (Acts 20:18-21), speaks of what he is about to suffer for the gospel (Acts 20:22-27), and admonishes them to guard the community against false prophets, sure to arise upon his departure (Acts 20:28-31). He concludes by citing a saying of Jesus (Acts 20:35) not recorded in the gospel tradition. Luke presents this farewell to the Ephesian presbyters as Paul's last will and testament.

6 [28] Overseers: see the note on Philippians 1:1. The church of God: because the clause "that he acquired with his own blood" following "the church of God" suggests that "his own blood" refers to God's blood, some early copyists changed "the church of God" to "the church of the Lord." Some prefer the translation "acquired with the blood of his own," i.e., Christ.

宗徒大事录 Acts Chapter 21
Acts
Chapter 21

1 1 When we had taken leave of them we set sail, made a straight run for Cos, and on the next day for Rhodes, and from there to Patara.

我们离别了他们,便开船一直航行,来到科斯,第二天到了洛多,又从那里到了帕塔辣。

2 Finding a ship crossing to Phoenicia, we went on board and put out to sea.

我们遇见了一只要开往腓尼基的船,便上去航行。

3 We caught sight of Cyprus but passed by it on our left and sailed on toward Syria and put in at Tyre where the ship was to unload cargo.

我们望见了塞浦路斯,就从它左边驶过,向叙利亚驶去,在提洛靠了岸,因为船要在那里卸货。

4 There we sought out the disciples and stayed for a week. They kept telling Paul through the Spirit not to embark for Jerusalem.

我们找到了门徒,就在那里住了七天;他们因圣神的默示,告诉保禄不要上耶路撒冷去。

5 At the end of our stay we left and resumed our journey. All of them, women and children included, escorted us out of the city, and after kneeling on the beach to pray,

日子一满,我们便出发前行,众人同妻子儿女陪送我们直到城外;我们跪在岸上祈祷,

6 we bade farewell to one another. Then we boarded the ship, and they returned home.

彼此辞别后,我们上了船,他们就回家去了。

7 We continued the voyage and came from Tyre to Ptolemais, where we greeted the brothers and stayed a day with them.

我们从提洛到了仆托肋买,便行完了航程;向弟兄们请过安,就在他们那里住了一天。

8 On the next day we resumed the trip and came to Caesarea, where we went to the house of Philip the evangelist, who was one of the Seven, 2 and stayed with him.

第二天我们出发,来到凯撒勒雅,进了传福音者斐理伯的家,住在他那里,他是七执事之一。

9 He had four virgin daughters gifted with prophecy.

他有四个女儿,都是贞女,能说预言。

10 We had been there several days when a prophet named Agabus 3 came down from Judea.

我们住了多日。有一个先知,名叫阿加波,从犹太下来。

11 He came up to us, took Paul's belt, bound his own feet and hands with it, and said,"Thus says the holy Spirit: This is the way the Jews will bind the owner of this belt in Jerusalem, and they will hand him over to the Gentiles." 4

他来到我们这里,拿起保禄的腰带,将自己的脚和手绑了,说:“圣神这样说:犹太人要在耶路撒冷这样捆绑这条腰带的主人,将他交在外邦人手中。”

12 When we heard this, we and the local residents begged him not to go up to Jerusalem.

我们一听这话,就同当地居民请求保禄不要上耶路撒冷去。

13 Then Paul replied,"What are you doing, weeping and breaking my heart? I am prepared not only to be bound but even to die in Jerusalem for the name of the Lord Jesus."

保禄回答说:“你们为什么啼哭,使我心碎呢?为了主耶稣的名,我不但准备受捆绑,而且也准备死在耶路撒冷。”

14 Since he would not be dissuaded we let the matter rest, saying,"The Lord's will be done." 5

我们既不能说服他,也就静默了,只说:“愿主的旨意成就罢!”

15 After these days we made preparations for our journey, then went up to Jerusalem.

过了几天,我们便收拾行李上耶路撒冷去;

16 Some of the disciples from Caesarea came along to lead us to the house of Mnason, a Cypriot, a disciple of long standing, with whom we were to stay.

有几个凯撒勒雅的门徒,也和我们同去,他们领我们到一个久为门徒的塞浦路斯人木纳松那里住宿。

17 6 When we reached Jerusalem the brothers welcomed us warmly.

我们到了耶路撒冷,弟兄们高兴地接待了我们。

18 The next day, Paul accompanied us on a visit to James, and all the presbyters were present.

第二天,保禄同我们去见雅各伯,众长老也都聚集在那里。

19 He greeted them, then proceeded to tell them in detail what God had accomplished among the Gentiles through his ministry.

保禄向他们请安以后,就将天主在外邦人中藉他的服务所行的事,一一叙述了。

20 They praised God when they heard it but said to him,"Brother, you see how many thousands of believers there are from among the Jews, and they are all zealous observers of the law.

他们听了,就光荣天主,并对保禄说:“弟兄!你看,在信教的犹太人中盈千累万,都是热爱法律的人;

21 They have been informed that you are teaching all the Jews who live among the Gentiles to abandon Moses and that you are telling them not to circumcise their children or to observe their customary practices.

关于你,他们听说你教训在外邦人中的一切犹太人背弃梅瑟,说不要给孩子行割损礼,也不要按规例行。

22 What is to be done? They will surely hear that you have arrived.

那么怎么办呢?他们总会听说你已来了。

23 7 So do what we tell you. We have four men who have taken a vow.

你就按照我们告诉你的去办罢:我们这里有四个人,他们都有愿在身;

24 Take these men and purify yourself with them, and pay their expenses 8 that they may have their heads shaved. In this way everyone will know that there is nothing to the reports they have been given about you but that you yourself live in observance of the law.

你带这些人,同他们一起行取洁礼,并替他们出钱,叫他们剃头;这样,众人便知道自己关于你所听到的事原是假的,而你却是个循规蹈矩,遵守法律的人。

25 As for the Gentiles who have come to believe, we sent them our decision that they abstain from meat sacrificed to idols, from blood, from the meat of strangled animals, and from unlawful marriage." 9

关于信教的外邦人,我们已写信决定,叫他们戒避祭邪神之物、血、窒死的禽兽和奸淫。”

26 So Paul took the men, and on the next day after purifying himself together with them entered the temple to give notice of the day when the purification would be completed and the offering made for each of them.

于是保禄就把这几个人带去;第二天,同他们一起行了取洁礼,以后进了圣殿,呈报取洁的日子何时满期,何时为他们每人奉献供物。

27 When the seven days were nearly completed, the Jews from the province of Asia noticed him in the temple, stirred up the whole crowd, and laid hands on him,

当七天快完时,从亚细亚来的犹太人见保禄在殿里,就煽动所有的群众,向他下手,

28 shouting,"Fellow Israelites, help us. This is the man who is teaching everyone everywhere against the people and the law and this place, and what is more, he has even brought Greeks into the temple and defiled this sacred place." 10

喊着说:“以色列人!请帮忙,这就是到处教训众人反对人民、法律和这地方的那个人。他还领了希腊人们进圣殿,亵渎了这圣地。”

29 For they had previously seen Trophimus the Ephesian in the city with him and supposed that Paul had brought him into the temple.

原来他们以前见过厄弗所人特洛斐摩同他在城里,就以为保禄领他进了圣殿。

30 The whole city was in turmoil with people rushing together. They seized Paul and dragged him out of the temple, and immediately the gates were closed.

于是全城震动,百姓一起跑来,拿住保禄,把他拉出殿外,立即把门都关上。

31 While they were trying to kill him, a report reached the cohort commander 11 that all Jerusalem was rioting.

他们正想要杀他时,有人上去报告给营部的千夫长说:“全耶路撒冷都乱了!”

32 He immediately took soldiers and centurions and charged down on them. When they saw the commander and the soldiers they stopped beating Paul.

千夫长立时带着士兵和百夫长跑下来,到了他们那里;他们一见了千夫长和士兵,就停止,不打保禄了。

33 The cohort commander came forward, arrested him, and ordered him to be secured with two chains; he tried to find out who he might be and what he had done.

于是千夫长前去,拿住保禄,下令用两条锁链绑了,遂查问他是谁,作了什么事。

34 Some in the mob shouted one thing, others something else; so, since he was unable to ascertain the truth because of the uproar, he ordered Paul to be brought into the compound.

群众中,有的喊这,有的喊那;由于乱嚷,千夫长不能得知实情,便下令将保禄带到营里去。

35 When he reached the steps, he was carried by the soldiers because of the violence of the mob,

当走上台阶时,由于群众挤得凶猛,保禄只好由士兵抬着;

36 12 for a crowd of people followed and shouted,"Away with him!"

一群百姓跟在后面喊着说:“除掉他!”

37 Just as Paul was about to be taken into the compound, he said to the cohort commander,"May I say something to you?" He replied,"Do you speak Greek?

快要带进营盘时,保禄向千夫长说:“许我向你说句话吗?”他说:“你会希腊话?

38 So then you are not the Egyptian 13 who started a revolt some time ago and led the four thousand assassins into the desert?"

莫非你就是前些日子作乱,带领四千匕首党人,往荒野去的那个埃及人吗?”

39 Paul answered,"I am a Jew, of Tarsus in Cilicia, a citizen of no mean city; I request you to permit me to speak to the people."

保禄答说:“我是犹太人,是塔尔索人,基里基雅的一个并非无名城市的公民。我求你,准我向百姓讲话。”

40 When he had given his permission, Paul stood on the steps and motioned with his hand to the people; and when all was quiet he addressed them in Hebrew. 14

千夫长准许了;保禄就站在台阶上向百姓挥手,大家都安静下来后,保禄便用希伯来话致辞说:


Footnotes(注解)

1 [1-18] The third"we-section" of Acts (see the note on Acts 16:10-17).

2 [8] One of the Seven: see the note on Acts 6:2-4.

3 [10] Agabus: mentioned in Acts 11:28 as the prophet who predicted the famine that occurred when Claudius was emperor.

4 [11] The symbolic act of Agabus recalls those of Old Testament prophets. Compare Isaiah 20:2; Ezekiel 4:1; Jeremiah 13:1.

5 [14] The Christian disciples' attitude reflects that of Jesus (see Luke 22:42).

6 [17-26] The leaders of the Jewish Christians of Jerusalem inform Paul that the Jews there believe he has encouraged the Jews of the diaspora to abandon the Mosaic law. According to Acts, Paul had no objection to the retention of the law by the Jewish Christians of Jerusalem and left the Jews of the diaspora who accepted Christianity free to follow the same practice.

7 [23-26] The leaders of the community suggest that Paul, on behalf of four members of the Jerusalem community, make the customary payment for the sacrifices offered at the termination of the Nazirite vow (see Numbers 6:1-24) in order to impress favorably the Jewish Christians in Jerusalem with his high regard for the Mosaic law. Since Paul himself had once made this vow (Acts 18:18), his respect for the law would be on public record.

8 [24] Pay their expenses: according to Numbers 6:14-15 the Nazirite had to present a yearling lamb for a holocaust, a yearling ewe lamb for a sin offering, and a ram for a peace offering, along with food and drink offerings, upon completion of the period of the vow.

9 [25] Paul is informed about the apostolic decree, seemingly for the first time (see the note on Acts 15:13-35). The allusion to the decree was probably introduced here by Luke to remind his readers that the Gentile Christians themselves were asked to respect certain Jewish practices deriving from the law.

10 [28] The charges against Paul by the diaspora Jews are identical to the charges brought against Stephen by diaspora Jews in Acts 6:13. Brought Greeks into the temple: non-Jews were forbidden, under penalty of death, to go beyond the Court of the Gentiles. Inscriptions in Greek and Latin on a stone balustrade marked off the prohibited area.

11 [31] Cohort commander: literally,"the leader of a thousand in a cohort." At this period the Roman cohort commander usually led six hundred soldiers, a tenth of a legion; but the number in a cohort varied.

12 [36] Away with him: at the trial of Jesus before Pilate in Luke 23:18, the people similarly shout,"Away with this man."

13 [38] The Egyptian: according to the Jewish historian Josephus, an Egyptian gathered a large crowd on the Mount of Olives to witness the destruction of the walls of Jerusalem that would fall at the Egyptian"prophet's" word. The commotion was put down by the Roman authorities and the Egyptian escaped, but only after thousands had been killed. Four thousand assassins: literally, sicarii. According to Josephus, these were political nationalists who removed their opponents by assassination with a short dagger, called in Latin a sica.

14 [40] In Hebrew: meaning, perhaps, in Aramaic, which at this time was the Semitic tongue in common use.

宗徒大事录 Acts Chapter 22
Acts
Chapter 22

1 1 "My brothers and fathers, listen to what I am about to say to you in my defense."

"诸位仁人弟兄,诸位父老!请听我现在对你们的分辩。"

2 When they heard him addressing them in Hebrew they became all the more quiet. And he continued,

他们听见保禄用希伯来话向他们致辞,就更为安静了。保禄说:

3 "I am a Jew, born in Tarsus in Cilicia, but brought up in this city. At the feet of Gamaliel I was educated strictly in our ancestral law and was zealous for God, just as all of you are today.

"我原是犹太人,生于基里基雅的塔尔索,却在这城里长大,在加玛里耳足前,对祖传的法律,曾受过精确的教育;对天主我也是热忱的,就如你们大家今天一样。

4 I persecuted this Way to death, binding both men and women and delivering them to prison.

我曾迫害过这道,直到死地;不论男女,逮捕捆绑送入狱中;

5 Even the high priest and the whole council of elders can testify on my behalf. For from them I even received letters to the brothers and set out for Damascus to bring back to Jerusalem in chains for punishment those there as well.

就是大司祭和整个长老团,都可给我作证;我从他们那里领了给弟兄们的文书,往大马士革去,有意把那里的这样的人加以逮捕,带到耶路撒冷来处罚。

6 "On that journey as I drew near to Damascus, about noon a great light from the sky suddenly shone around me.

当我前行临近大马士革时,约在中午,忽然天上有一道大光,环射到我身上,

7 I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?'

我便跌在地上,听见有声音向我说:扫禄,扫禄!你为什么迫害我?

8 I replied, ‘Who are you, sir?' And he said to me, ‘I am Jesus the Nazorean whom you are persecuting.'

我回答说:主,你是谁?他向我说:我就是你所迫害的那个纳匝肋人耶稣。

9 My companions saw the light but did not hear the voice of the one who spoke to me.

同我在一起的人,只看见那光,却听不见那对我说话的声音。

10 I asked,‘What shall I do, sir?' The Lord answered me, ‘Get up and go into Damascus, and there you will be told about everything appointed for you to do.'

我说:主,我当作什么?主向我说:你起来,往大马士革去,在那里有人要告诉你,给你派定当作的一切事。

11 Since I could see nothing because of the brightness of that light, I was led by hand by my companions and entered Damascus.

由于那光的炫耀,我看不见了,就由我的同伴用手领着,进了大马士革。

12 "A certain Ananias, a devout observer of the law, and highly spoken of by all the Jews who lived there,

有个人名叫阿纳尼雅,是虔诚守法的人,所有住在那里的犹太人都称誉他。

13 came to me and stood there and said,‘Saul, my brother, regain your sight.' And at that very moment I regained my sight and saw him.

他来见我,站在旁边向我说:扫禄兄弟,你看见罢!我当时向他一望,就看见了他。

14 Then he said, ‘The God of our ancestors designated you to know his will, to see the Righteous One, and to hear the sound of his voice;

他说:我们祖先的天主,预简了你,叫你认识他的意愿,看见那位义者,并由他口中听到声音,

15 for you will be his witness 2 before all to what you have seen and heard.

因为你要向众人,对你所见所闻的事,为他作证人。

16 Now, why delay? Get up and have yourself baptized and your sins washed away, calling upon his name.'

现在你还迟延什么?起来领洗,呼求他的名,洗除你的罪恶罢!

17 "After I had returned to Jerusalem and while I was praying in the temple, I fell into a trance

我回到耶路撒冷,在殿里祈祷时,就神魂超拔,

18 and saw the Lord saying to me,‘Hurry, leave Jerusalem at once, because they will not accept your testimony about me.'

看见主向我说:赶紧,快快离开耶路撒冷,因为这里的人,将不接受你为我作的证。

19 But I replied, ‘Lord, they themselves know that from synagogue to synagogue I used to imprison and beat those who believed in you.

我就说:主!这是因为他们知道:我经常把信你的人下在监里,并在各会堂里鞭打他们;

20 And when the blood of your witness Stephen was being shed, I myself stood by giving my approval and keeping guard over the cloaks of his murderers.'

当你的证人斯德望的血倾流时,我本人还站在旁边予以赞同,并且看守杀他的人们的衣服!

21 Then he said to me,‘Go, I shall send you far away to the Gentiles.'" 3

他向我说:你去!因为我要打发你到远方外邦人那里去。"

22 They listened to him until he said this, but then they raised their voices and shouted, "Take such a one as this away from the earth. It is not right that he should live." 4

他们听他说到这句话,便扬声说:"从地上除掉这样的人,他不该活着!"

23 And as they were yelling and throwing off their cloaks and flinging dust into the air,

他们遂喧哗纳喊,扔下衣服,并向空中扬土。

24 the cohort commander ordered him to be brought into the compound and gave instruction that he be interrogated under the lash to determine the reason why they were making such an outcry against him.

千夫长只得下令将保禄带进营里,说是要用鞭子拷问他,以便知道他们为什么缘故这样喊叫反对他。

25 But when they had stretched him out for the whips, Paul said to the centurion on duty, "Is it lawful for you to scourge a man who is a Roman citizen and has not been tried?" 5

当士兵用皮条将保禄绑好时,保禄向旁边站着的百夫长说:"一个罗马人,又没有被定罪,难道你们就可以鞭打他么?"

26 When the centurion heard this, he went to the cohort commander and reported it, saying, "What are you going to do? This man is a Roman citizen."

百夫长听了,就来到千夫长前报告说:"你可怎么办?这个人是罗马人!"

27 Then the commander came and said to him, "Tell me, are you a Roman citizen?" "Yes," he answered.

千夫长就前来问保禄说:"告诉我,你是罗马人吗?"保禄说:"是。"

28 The commander replied, "I acquired this citizenship for a large sum of money." Paul said, "But I was born one."

千夫长回答说:"我用一大笔钱才购得这个公民权。"保禄说:"我却生来就是。"

29 At once those who were going to interrogate him backed away from him, and the commander became alarmed when he realized that he was a Roman citizen and that he had had him bound.

于是那些要拷问保禄的人,便立即离开他走了。千夫长一知道他是罗马人,又因为曾捆绑了他,就害怕起来。

30 The next day, wishing to determine the truth about why he was being accused by the Jews, he freed him and ordered the chief priests and the whole Sanhedrin to convene. Then he brought Paul down and made him stand before them.

第二天,千夫长愿意知道,保禄为什么被犹太人控告的实情,就解开他,并命令司祭长及全体公议会集合;随后将保禄带下来,叫他站在他们面前。


Footnotes(注解)

1 [1-21] Paul's first defense speech is presented to the Jerusalem crowds. Luke here presents Paul as a devout Jew (Acts 22:3) and zealous persecutor of the Christian community (Acts 22:4-5), and then recounts the conversion of Paul for the second time in Acts (see the note on Acts 9:1-19).

2 [15] His witness: like the Galilean followers during the historical ministry of Jesus, Paul too, through his experience of the risen Christ, is to be a witness to the resurrection (compare Acts 1:8; 10:39-41; Luke 24:48).

3 [21] Paul endeavors to explain that his position on the law has not been identical with that of his audience because it has been his prophetic mission to preach to the Gentiles to whom the law was not addressed and who had no faith in it as a way of salvation.

4 [22] Paul's suggestion that his prophetic mission to the Gentiles did not involve his imposing the law on them provokes the same opposition as occurred in Pisidian Antioch (Acts 13:45).

5 [25] Is it lawful for you to scourge a man who is a Roman citizen and has not been tried?: see the note on Acts 16:37.







宗徒大事录 Acts Chapter 23
Acts
Chapter 23

1 Paul looked intently at the Sanhedrin and said, "My brothers, I have conducted myself with a perfectly clear conscience before God to this day."

保禄注视公议会说:"诸位仁人弟兄!我在天主前,作事为人,全凭纯善的良心,直到今天。"

2 The high priest Ananias 1 ordered his attendants to strike his mouth.

大司祭阿纳尼雅却命站在旁边的人打他的嘴。

3 Then Paul said to him, "God will strike you, 2 you whitewashed wall. Do you indeed sit in judgment upon me according to the law and yet in violation of the law order me to be struck?"

那时,保禄向他说:"粉白的墙啊!天主将要打击你;你坐下审判我,应按照法律,你竟违反法律,下令打我吗?"

4 The attendants said, "Would you revile God's high priest?"

旁边站着的人说:"你竟敢辱骂天主的大司祭吗?"

5 Paul answered, "Brothers, I did not realize he was the high priest. For it is written, 'You shall not curse a ruler of your people.'" 3

保禄说:"弟兄们!我原不知道他是大司祭,因为经上记载说:‘不可诅咒你百姓的首长。’"

6 Paul was aware that some were Sadducees and some Pharisees, so he called out before the Sanhedrin, "My brothers, I am a Pharisee, the son of Pharisees; (I) am on trial for hope in the resurrection of the dead."

保禄一看出他们一部份是撒杜塞人,另一部份是法利塞人,就在公议会中喊说:"诸位仁人弟兄!我是法利塞人,是法利塞人的儿子,我是为了希望死者的复活,现在受审。"

7 When he said this, a dispute broke out between the Pharisees and Sadducees, and the group became divided.

他说了这话,法利塞人和撒杜塞人便起了争辩,会众就分裂了。

8 For the Sadducees say that there is no resurrection or angels or spirits, while the Pharisees acknowledge all three.

原来撒杜塞人说没有复活,也没有天使,也没有神灵;法利塞人却样样都承认。

9 A great uproar occurred, and some scribes belonging to the Pharisee party stood up and sharply argued, "We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him?"

于是喧嚷大起,有几个法利塞党的经师起来力争说:"我们在这人身上找不出一点过错来;或者有神灵或天使同他说了话!"

10 The dispute was so serious that the commander, afraid that Paul would be torn to pieces by them, ordered his troops to go down and rescue him from their midst and take him into the compound.

争辩越来越大,千夫长怕保禄被他们撕裂,便命军队下来,把保禄从他们中间抢出来,带到营里去了。

11 4 The following night the Lord stood by him and said, "Take courage. For just as you have borne witness to my cause in Jerusalem, so you must also bear witness in Rome."

次夜,主显现给保禄说:"你放心罢!你怎样在耶路撒冷为我作证,也该怎样在罗马为我作证。"

12 When day came, the Jews made a plot and bound themselves by oath not to eat or drink until they had killed Paul.

天一亮,犹太人共商阴谋,发自诅的誓说:"不杀了保禄,决不吃不喝。"

13 There were more than forty who formed this conspiracy.

发这誓的有四十多人;

14 They went to the chief priests and elders and said, "We have bound ourselves by a solemn oath to taste nothing until we have killed Paul.

这些人来到司祭长及长老前说:"我们发了自诅的誓,不杀了保禄,什么也不吃。

15 You, together with the Sanhedrin, must now make an official request to the commander to have him bring him down to you, as though you meant to investigate his case more thoroughly. We on our part are prepared to kill him before he arrives."

所以,你们同公议会现在要通知千夫长,带保禄下到你们这里,你们假装要更详细审讯他的事;我们早准备好,在他来到你们这里以前,就杀掉他。"

16 The son of Paul's sister, however, heard about the ambush; so he went and entered the compound and reported it to Paul.

可是,保禄姊妹的儿子,听到了这种诡计,就来到营里,报告给保禄。

17 Paul then called one of the centurions 5 and requested, "Take this young man to the commander; he has something to report to him."

保禄就叫来一个百夫长说:"请领这个青年到千夫长那里去,他有事要向他报告。"

18 So he took him and brought him to the commander and explained, "The prisoner Paul called me and asked that I bring this young man to you; he has something to say to you."

于是百夫长就带他到千夫长那里说:"囚犯保禄叫我去,求我把这个青年领到你这里来,他有事要告诉你。"

19 The commander took him by the hand, drew him aside, and asked him privately, "What is it you have to report to me?"

千夫长拉着他的手,走到一边,私下询问说:"你有什么事要向我报告?"

20 He replied, "The Jews have conspired to ask you to bring Paul down to the Sanhedrin tomor row, as though they meant to inquire about him more thoroughly,

他说:"犹太人已约定请求你,明天把保禄带下去,到公议会里,假装要更详细查问他的事。

21 but do not believe them. More than forty of them are lying in wait for him; they have bound themselves by oath not to eat or drink until they have killed him. They are now ready and only wait for your consent."

所以你切不要听从他们,因为他们中有四十多人埋伏着等待保禄,这些人已发了自诅的誓,非杀掉他,决不吃不喝;现在他们已准备好,只等候你的应允。"

22 As the commander dismissed the young man he directed him, "Tell no one that you gave me this information."

于是千夫长便打发那青年走了,并吩咐他说:"不要向任何人说你将这事报告给我了。"

23 Then he summoned two of the centurions and said, "Get two hundred soldiers ready to go to Caesarea by nine o'clock tonight, 6 along with seventy horsemen and two hundred auxiliaries.

千夫长遂叫来了两个百夫长说:"预备二百士兵,七十骑兵,二百长枪手,今夜第三时辰,往凯撒勒雅去,

24 Provide mounts for Paul to ride and give him safe conduct to Felix the governor."

并备妥牲口,叫保禄骑上,把他平安护送到斐理斯总督那里。"

25 Then he wrote a letter with this content:

他写了一封这样的信:

26 7 "Claudius Lysias to his excellency the governor Felix, greetings. 8

"喀劳狄里息雅向总督斐理斯钧座请安。

27 This man, seized by the Jews and about to be murdered by them, I rescued after intervening with my troops when I learned that he was a Roman citizen.

这人为犹太人拿住,快要被他们杀掉时,我听说他是罗马人,就带军队到场,把他救出。

28 I wanted to learn the reason for their accusations against him so I brought him down to their Sanhedrin.

我想要知道他们所以控告他的缘由,就带他下到他们的公议会去。

29 I discovered that he was accused in matters of controversial questions of their law and not of any charge deserving death or imprisonment.

得知他被控告,是为了他们的法律问题,并没有任何该死或该监禁的罪行。

30 Since it was brought to my attention that there will be a plot against the man, I am sending him to you at once, and have also notified his accusers to state (their case) against him before you."

有人告知我,将有阴谋陷害他。我便立刻打发他到你这里来,并吩咐原告到你面前控诉他。祝你安好!"

31 So the soldiers, according to their orders, took Paul and escorted him by night to Antipatris.

于是士兵照所命令的,夜间带领保禄到了安提帕特;

32 The next day they re turned to the compound, leaving the horsemen to complete the journey with him.

第二天,让骑兵跟保禄同去,别的就回到营里。

33 When they arrived in Caesarea they delivered the letter to the governor and presented Paul to him.

他们进了凯撒勒雅,把信呈给总督,并引保禄到他面前。

34 When he had read it and asked to what province he belonged, and learned that he was from Cilicia,

总督读了信,便问保禄是那一省的人;既查知他是基里基雅人,

35 he said, "I shall hear your case when your accusers arrive." Then he ordered that he be held in custody in Herod's praetorium.

便说:"等控告你的人来到,我再听审你。"遂下令把保禄看守在黑落德王府里。

Footnotes(注解)

1 [2] The high priest Ananias: Ananias, son of Nedebaeus, was high priest from A.D. 47 to 59.

2 [3] God will strike you: Josephus reports that Ananias was later assassinated in A.D. 66 at the beginning of the First Revolt.

3 [5] Luke portrays Paul as a model of one who is obedient to the Mosaic law. Paul, because of his reverence for the law (Exodus 22:27), withdraws his accusation of hypocrisy, "whitewashed wall" (cf Matthew 23:27), when he is told Ananias is the high priest.

4 [11] The occurrence of the vision of Christ consoling Paul and assuring him that he will be his witness in Rome prepares the reader for the final section of Acts: the journey of Paul and the word he preaches to Rome under the protection of the Romans.

5 [17] Centurions: a centurion was a military officer in charge of one hundred soldiers.

6 [23] By nine o'clock tonight: literally, "by the third hour of the night." The night hours began at 6 P.M. Two hundred auxiliaries: the meaning of the Greek is not certain. It seems to refer to spearmen from the local police force and not from the cohort of soldiers, which would have numbered only 500-1000 men.

7 [26-30] The letter emphasizes the fact that Paul is a Roman citizen and asserts the lack of evidence that he is guilty of a crime against the empire. The tone of the letter implies that the commander became initially involved in Paul's case because of his Roman citizenship, but this is not an exact description of what really happened (see Acts 21:31-33; 22:25-29).

8 [26] M. Antonius Felix was procurator of Judea from A.D. 52 to 60. His procuratorship was marked by cruelty toward and oppression of his Jewish subjects.


宗徒大事录 Acts Chapter 24
Acts
Chapter 24

1 Five days later the high priest Ananias came down with some elders and an advocate, a certain Tertullus, and they presented formal charges against Paul to the governor.

过了五天,大司祭阿尼雅同几个长老和一个名叫特尔突罗的律师下来,向总督控告保禄。

2 When he was called, Tertullus began to accuse him, saying, "Since we have attained much peace through you, and reforms have been accomplished in this nation through your provident care,

保禄被传来后,特尔突罗便开始控告说:"斐理斯大人!因了你,我们才得大享太平,由于你的照料,这民族得了改善:

3 we acknowledge this in every way and everywhere, most excellent Felix, with all gratitude.

这是我们时时处处感激不尽的。

4 But in order not to detain you further, I ask you to give us a brief hearing with your customary graciousness.

但为了不多耽误你的时间,我请求你发仁慈,略听我们片刻。

5 We found this man to be a pest; he creates dissension among Jews all over the world and is a ringleader of the sect of the Nazoreans. 1

我们查出这人实在是个危险人物。他鼓动天下的一切犹太人作乱,又是纳匝肋教派的魁首。

6 He even tried to desecrate our temple, but we arrested him.

他还企图亵渎圣殿,我们便把他抓住了。【本想按我们的法律来审判他,

7 2可是千夫长里息雅赶到,以武力将他从我们手中夺去,

8 If you examine him you will be able to learn from him for yourself about everything of which we are accusing him."

命令控告他的人,到你这里来。】你问问他,便可知道我们控告这人的一切事是真的了。"

9 The Jews also joined in the attack and asserted that these things were so.

犹太人也一起附和,肯定事情确是如此。

10 3 Then the governor motioned to him to speak and Paul replied, "I know that you have been a judge over this nation for many years and so I am pleased to make my defense before you.

总督示意叫保禄说话,保禄便回答说:"我知道你多年以来,就作这民族的判官,所以我可放心为我自己的事作辩护。

11 As you can verify, not more than twelve days have passed since I went up to Jerusalem to worship.

你能够查知:自从我上耶路撒冷来朝拜,到现在还不过十二天。

12 Neither in the temple, nor in the synagogues, nor anywhere in the city did they find me arguing with anyone or instigating a riot among the people.

他们在圣殿里,或在会堂里,或在城内,没有看见我同什么人争论,或集合过群众。

13 Nor can they prove to you the accusations they are now making against me.

对于他们现在控告我的事,他们也不能向你证明。

14 But this I do admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors and I believe everything that is in accordance with the law and written in the prophets.

但是有一点,我却向你承认:就是我确是依照他们所称为异端的道,事奉祖先的天主;凡合乎法律及先知书上所记载的一切,我都相信。

15 I have the same hope in God as they themselves have that there will be a resurrection of the righteous and the unrighteous.

我对天主所有的希望,也是他们自己所期待的,就是义人及不义的人将要复活。

16 Because of this, I always strive to keep my conscience clear before God and man.

因此,我自己勉力,对天主对人时常保持良心无愧。

17 After many years, I came to bring alms for my nation and offerings.

我离开耶路撒冷多年以后,才回到那里,是为赒济我国人,并呈献祭物。

18 While I was so engaged, they found me, after my purification, in the temple without a crowd or disturbance.

这期间,有人见我在圣殿里行取洁礼,既没有集众,也没有作乱。

19 But some Jews from the province of Asia, who should be here before you to make whatever accusation they might have against me—

不过,只有几个从亚细亚来的犹太人,他们若有告我的事,他们应该到你面前控告。

20 or let these men themselves state what crime they discovered when I stood before the Sanhedrin,

或者,如果这里的这些人,见我站在公议会前有什么不对,他们尽可提出;

21 unless it was my one outcry as I stood among them, that 'I am on trial before you today for the resurrection of the dead.'"

即使有,无非是为了我站在他们中间所喊的这一声:为了死者的复活,我今天才受你们审判。"

22 Then Felix, who was accurately informed about the Way, postponed the trial, saying, "When Lysias the commander comes down, I shall decide your case."

斐理斯对于这道,既有比较确切的认识,便有意拖延,就对他们说:"等里息雅千夫长下来,我再审断你们的事。"

23 He gave orders to the centurion that he should be kept in custody but have some liberty, and that he should not prevent any of his friends from caring for his needs.

遂命百夫长看守保禄,要从宽待他,不要阻止他的近人来接济他。

24 4 Several days later Felix came with his wife Drusilla, who was Jewish. He had Paul summoned and listened to him speak about faith in Christ Jesus.

过了几天,斐理斯和他的犹太籍妻子得鲁息拉一起来到,就打发人叫保禄来,听他讲论有关信仰基督耶稣的道理。 阿

25 But as he spoke about righteousness and self-restraint and the coming judgment, Felix became frightened and said, "You may go for now; when I find an opportunity I shall summon you again."

保禄讲论到公义、节操和将来的审判时,斐理斯害怕起来,便回答说:"现在你回去,等我得便,再叫你来。"

26 At the same time he hoped that a bribe would be offered him by Paul, and so he sent for him very often and conversed with him.

他同时也希望保禄给他些钱,因此,屡次打发人叫他来和他谈话。

27 Two years passed and Felix was succeeded by Porcius Festus. Wishing to ingratiate himself with the Jews, Felix left Paul in prison. 5

满了两年,颇尔基约斐斯托接了斐理斯的任;斐理斯愿意向犹太人讨好,就将保禄留在监里。

Footnotes(注解)

1 [5] Nazoreans: that is, followers of Jesus of Nazareth.

2 [7] The Western text has added here a verse (really 6b-8a) that is not found in the best Greek manuscripts. It reads, "and would have judged him according to our own law, but the cohort commander Lysias came and violently took him out of our hands and ordered his accusers to come before you."

3 [10-21] Whereas the advocate Tertullus referred to Paul's activities on his missionary journeys, the apostle narrowed the charges down to the riot connected with the incident in the temple (see Acts 21:27-30; 24:17-20). In his defense, Paul stresses the continuity between Christianity and Judaism.

4 [24,25] The way of Christian discipleship greatly disquiets Felix, who has entered into an adulterous marriage with Drusilla, daughter of Herod Agrippa I. This marriage provides the background for the topics Paul speaks about and about which Felix does not want to hear.

5 [27] Very little is known of Porcius Festus who was a procurator of Judea from A.D. 60 to 62.






宗徒大事录 Acts Chapter 25
Acts
Chapter 25

1 Three days after his arrival in the province, Festus went up from Caesarea to Jerusalem

斐斯托到省上任,三天以后,就从凯撒勒雅上了耶路撒冷。

2 where the chief priests and Jewish leaders presented him their formal charges against Paul. 1 They asked him

司祭长和犹太人的首领,向他告发保禄,并请求他开恩,

3 as a favor to have him sent to Jerusalem, for they were plotting to kill him along the way.

来对付保禄,就是求他将保禄解到耶路撒冷来,他们好设下埋伏,在半路上将他杀掉。

4 Festus replied that Paul was being held in custody in Caesarea and that he himself would be returning there shortly.

可是,斐斯托回答说:"保禄应押在凯撒勒雅,我自己不久就快回去;"

5 He said,"Let your authorities come down with me, and if this man has done something improper, let them accuse him."

又说:"你们中有权势的人,跟我一同下去,若在那人身上有什么不对处,控告他好了。"

6 After spending no more than eight or ten days with them, he went down to Caesarea, and on the following day took his seat on the tribunal and ordered that Paul be brought in.

斐斯托在他们中住了不过八天或十天,就下到了凯撒勒雅。第二天坐堂,下令将保禄带来;

7 When he appeared, the Jews who had come down from Jerusalem surrounded him and brought many serious charges against him, which they were unable to prove.

保禄一来到,从耶路撒冷下来的犹太人就围住他,提出许多严重而不能证明的罪状。

8 In defending himself Paul said,"I have committed no crime either against the Jewish law or against the temple or against Caesar."

保禄分辩说:"我对于犹太人的法律,对于圣殿,对于凯撒,都没有犯什么罪。"

9 2 Then Festus, wishing to ingratiate himself with the Jews, said to Paul in reply,"Are you willing to go up to Jerusalem and there stand trial before me on these charges?"

斐斯托想要向犹太人讨好,就向保禄说:"关于这些事,你愿意上耶路撒冷,在那里于我面前受审吗?"



10 Paul answered,"I am standing before the tribunal of Caesar; this is where I should be tried. I have committed no crime against the Jews, as you very well know.

保禄却说:"我站在凯撒的公堂前,我该在这里受审。我对犹太人并没有作过不对的事,就是你也知道的很清楚。

11 If I have committed a crime or done anything deserving death, I do not seek to escape the death penalty; but if there is no substance to the charges they are bringing against me, then no one has the right to hand me over to them. I appeal to Caesar."

假如我作了不对的事,或作了什么该死的事,我虽死不辞;但若这些人所控告我的,都是实无其事,那么谁也不能将我交与他们;我向凯撒上诉。"

12 Then Festus, after conferring with his council, replied,"You have appealed to Caesar. To Caesar you will go."

斐斯托与议会商议之后,回答说:"你既向凯撒上诉,就往凯撒那里去了!"

13 When a few days had passed, King Agrippa and Bernice 3 arrived in Caesarea on a visit to Festus.

过了几天,阿格黎帕王同贝勒尼切到了凯撒勒雅,向斐斯托致候。

14 Since they spent several days there, Festus referred Paul's case to the king, saying,"There is a man here left in custody by Felix.

他们在那里住了多日,斐斯托就将保禄的事件,陈述给王说:"这里有一个人,是斐理斯留在狱中的囚犯。

15 When I was in Jerusalem the chief priests and the elders of the Jews brought charges against him and demanded his condemnation.

我在耶路撒冷的时候,司祭长和犹太人的长老告发他,要求定他的罪。

16 I answered them that it was not Roman practice to hand over an accused person before he has faced his accusers and had the opportunity to defend himself against their charge.

我回答他们说:当被告还没有与原告当面对质,还没有机会辩护控告他的事以前,就将那人交出,不合罗马人的规例。

17 So when (they) came together here, I made no delay; the next day I took my seat on the tribunal and ordered the man to be brought in.

及至他们来到这里,我一点也没有迟延,次日便坐堂,下令把那人带来。

18 His accusers stood around him, but did not charge him with any of the crimes I suspected.

原告站起来,对他没有提出一件罪案,是我所逆料的恶事;

19 Instead they had some issues with him about their own religion and about a certain Jesus who had died but who Paul claimed was alive.

他们的争辩,仅是关于他们的宗教及关于一个已死的耶稣,保禄却说他还活着。

20 Since I was at a loss how to investigate this controversy, I asked if he were willing to go to Jerusalem and there stand trial on these charges.

我对这争执不知如何处理,就问他是否愿意去耶路撒冷,在那里受审。

21 And when Paul appealed that he be held in custody for the Emperor's decision, I ordered him held until I could send him to Caesar."

可是,保禄却要求上诉,将他留给皇帝审断,我便下令留下他,等我解他到凯撒那里。"

22 Agrippa said to Festus,"I too should like to hear this man." He replied,"Tomorrow you will hear him."

阿格黎帕向斐斯托说:"我也愿意亲自听听这个人。"斐斯托说:"明天你就可以听他。"

23 The next day Agrippa and Bernice came with great ceremony and entered the audience hall in the company of cohort commanders and the prominent men of the city and, by command of Festus, Paul was brought in.

第二天,阿格黎帕和贝勒尼切来时甚是排场,偕同千夫长及城里的要人进了厅堂;斐斯托下令,把保禄带来。

24 And Festus said,"King Agrippa and all you here present with us, look at this man about whom the whole Jewish populace petitioned me here and in Jerusalem, clamoring that he should live no longer.

斐斯托说:"阿格黎帕王和同我们在场的众人,你们看这个人,为了他,所有的犹太群众曾在耶路撒冷和这里向我请求,呼喊说:不该容他再活下去。

25 I found, however, that he had done nothing deserving death, and so when he appealed to the Emperor, I decided to send him.

但我查明他并没有作过什么该死的事。他既把这案子向皇帝上诉了,我便决定把他解去。

26 But I have nothing definite to write about him to our sovereign; therefore I have brought him before all of you, and particularly before you, King Agrippa, so that I may have something to write as a result of this investigation.

我对这人没有什么确实的事可向主上陈奏;因此我将他带到你们前,尤其你阿格黎帕王前,好在审讯以后,有所陈奏,

27 For it seems senseless to me to send up a prisoner without indicating the charges against him."

因为我以为,解送囚犯而不指明他的罪状,于理不合。"


Footnotes(注解)

1 [2] Even after two years the animosity toward Paul in Jerusalem had not subsided (see Acts 24:27).

2 [9-12] Paul refuses to acknowledge that the Sanhedrin in Jerusalem has any jurisdiction over him now (Acts 25:11). Paul uses his right as a Roman citizen to appeal his case to the jurisdiction of the Emperor (Nero, ca. A.D. 60) (Acts 25:12). This move broke the deadlock between Roman protective custody of Paul and the plan of his enemies to kill him (3).

3 [13] King Agrippa and Bernice: brother and sister, children of Herod Agrippa I whose activities against the Jerusalem community are mentioned in Acts 12:1-19. Agrippa II was a petty ruler over small areas in northern Palestine and some villages in Perea. His influence on the Jewish population of Palestine was insignificant.



宗徒大事录 Acts Chapter 26
Acts
Chapter 26

1 Then Agrippa said to Paul, "You may now speak on your own behalf." So Paul stretched out his hand and began his defense.

阿格黎帕向保禄说:"准你为自己辩护。"那时,保禄便伸起手来,辩护说:

2 1 "I count myself fortunate, King Agrippa, that I am to defend myself before you today against all the charges made against me by the Jews,

"阿格黎帕王!我今天能在你跟前,对于犹太人所控告我的一切事,得以辩护,我觉得十分幸运,

3 especially since you are an expert in all the Jewish customs and controversies. And therefore I beg you to listen patiently.

尤其你熟悉犹太人的一切习俗和争端,所以我求你忍耐听我。

4 My manner of living from my youth, a life spent from the beginning among my people 2 and in Jerusalem, all (the) Jews know.

我自幼年以来,从起初在我民族中,以及在耶路撒冷,处世为人如何,犹太人都知道。

5 They have known about me from the start, if they are willing to testify, that I have lived my life as a Pharisee, the strictest party of our religion.

假如他们肯作证的话,他们从很早就知道:我是按照我们教中最严格的宗派,度着法利塞人的生活。

6 But now I am standing trial because of my hope in the promise made by God to our ancestors.

现在,我因希望天主对我们祖先的恩许,而站在这里受审。

7 Our twelve tribes hope to attain to that promise as they fervently worship God day and night; and on account of this hope I am accused by Jews, O king.

我们十二支派,日夜勤恳地事奉天主,希望这许诺到来。王啊!正是为了这个希望,我为犹太人所控告。

8 Why is it thought unbelievable among you that God raises the dead?

天主既使死人复活了,为什么你们竟断为不可信呢?

9 I myself once thought that I had to do many things against the name of Jesus the Nazorean,

本来,我本人过去也认为,应尽力反对纳匝肋人耶稣的名,

10 and I did so in Jerusalem. I imprisoned many of the holy ones with the authorization I received from the chief priests, and when they were to be put to death I cast my vote against them.

我在耶路撒冷就这样作过。我不但从司祭长那里取得权柄,把许多圣者关在监里;而且他们被杀时,我还投了票。

11 Many times, in synagogue after synagogue, I punished them in an attempt to force them to blaspheme; I was so enraged against them that I pursued them even to foreign cities.

我也曾在各会堂里,多次用刑,强迫他们说亵渎的话;而且分外狂怒地迫害他们,直到外邦的城市。

12 "On one such occasion I was traveling to Damascus with the authorization and commission of the chief priests.

在这期间,我曾取得司祭长的权柄和准许,往大马士革去。

13 At midday, along the way, O king, I saw a light from the sky, brighter than the sun, shining around me and my traveling companions.

王啊!时当正午,我在路上看见一道光,比太阳还亮,从天上环照着我,和与我同行的人;

14 We all fell to the ground and I heard a voice saying to me in Hebrew, 'Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad.' 3

我们都跌倒在地。我听见有声音用希伯来话向我说:‘扫禄,扫禄,你为什么迫害我?向刺锥踢去,为你是难堪的。’

15 And I said, ‘Who are you, sir?' And the Lord replied, ‘I am Jesus whom you are persecuting.

我说:‘主!你是谁?’主说:‘我就是你所迫害的耶稣。

16 Get up now, and stand on your feet. I have appeared to you for this purpose, to appoint you as a servant and witness of what you have seen (of me) and what you will be shown. 4

但是,你起来,站好,因为我显现给你,正是为了要选派你为我服务,并为你见到我的事,以及我将要显现给你的事作证。

17 I shall deliver you from this people and from the Gentiles to whom I send you,

我把你从这百姓及外邦人中救出,是要打发你到他们那里去,

18 to open their eyes 5 that they may turn from darkness to light and from the power of Satan to God, so that they may obtain forgiveness of sins and an inheritance among those who have been consecrated by faith in me.'

开明他们的眼,叫他们从黑暗中转入光明,由撒殚权下归向天主,好使他们因信我而获得罪赦,并在圣化的人中得有分子。’

19 "And so, King Agrippa, I was not disobedient to the heavenly vision.

因此,阿格黎帕王!我对这天上的异像并没有失信,

20 On the contrary, first to those in Damascus and in Jerusalem and throughout the whole country of Judea, and then to the Gentiles, I preached the need to repent and turn to God, and to do works giving evidence of repentance.

相反地,我首先向大马士革和耶路撒冷以及犹太全境的人,然后向外邦人传报,叫他们悔改,归向天主,作与悔改相称的作为。

21 That is why the Jews seized me (when I was) in the temple and tried to kill me.

正是为了这个缘故,犹太人在殿里把我拿住,想要向我下毒手;

22 But I have enjoyed God's help to this very day, and so I stand here testifying to small and great alike, saying nothing different from what the prophets and Moses foretold, 6

但我得蒙天主的助,直到今天我还站得住,向卑微和尊高的人作证。我所讲的,不外乎先知和梅瑟所说过的,必将成就的事:

23 that the Messiah must suffer 7 and that, as the first to rise from the dead, he would proclaim light both to our people and to the Gentiles."

就是默西亚怎样必须受难,怎样必须由死者中作复活起来的第一人,将光明传布给这百姓及外邦人。"

24 While Paul was so speaking in his defense, Festus said in a loud voice, "You are mad, Paul; much learning is driving you mad."

保禄辩护到这里,斐斯托大声说:"保禄,你疯了!学问太多把你弄疯了。"

25 But Paul replied, "I am not mad, most excellent Festus; I am speaking words of truth and reason.

保禄却说:"斐斯托大人!我没有疯,相反,我说的是真理和清醒的话,

26 The king knows about these matters and to him I speak boldly, for I cannot believe that (any) of this has escaped his notice; this was not done in a corner. 8

因为王知道这些事,我便向他放心讲论。我深信这些事没有一件瞒得过他的,因为这不是在偏僻角落里行的。

27 King Agrippa, do you believe the prophets? 9 I know you believe."

阿格黎帕王!你信先知吗?我知道你信。"

28 Then Agrippa said to Paul, "You will soon persuade me to play the Christian."

阿格黎帕向保禄说:"你差一点就劝服我作了基督徒!"

29 Paul replied, "I would pray to God that sooner or later not only you but all who listen to me today might become as I am except for these chains."

保禄说:"差一点也罢!差的多也罢!我总祈望天主,不但叫你,而且也叫, 今天听我的众人,除了这些锁链以外,都要像我一样。"

30 Then the king rose, and with him the governor and Bernice and the others who sat with them.

于是王、总督和贝勒尼切,以及和他们同坐的人都起来,

31 10 And after they had withdrawn they said to one another, "This man is doing nothing (at all) that deserves death or imprisonment."

退到一边,彼此谈论说:"这人并没有作过什么该死,或该监禁的事。"

32 And Agrippa said to Festus, "This man could have been set free if he had not appealed to Caesar."

阿格黎帕对斐斯托说:"这人若没有向凯撒上诉,早就可以释放了。"

Footnotes(注解)

1 [2-23] Paul's final defense speech in Acts is now made before a king (see Acts 9:15). In the speech Paul presents himself as a zealous Pharisee and Christianity as the logical development of Pharisaic Judaism. The story of his conversion is recounted for the third time in Acts in this speech (see the note on Acts 9:1-19).

2 [4] Among my people: that is, among the Jews.

3 [14] In Hebrew: see the note on Acts 21:40. It is hard for you to kick against the goad: this proverb is commonly found in Greek literature and in this context signifies the senselessness and ineffectiveness of any opposition to the divine influence in his life.

4 [16] The words of Jesus directed to Paul here reflect the dialogues between Christ and Ananias (Acts 9:15) and between Ananias and Paul (Acts 22:14-15) in the two previous accounts of Paul's conversion.

5 [18] To open their eyes: though no mention is made of Paul's blindness in this account (cf Acts 9:8-9, 12, 18; 22:11-13), the task he is commissioned to perform is the removal of other people's spiritual blindness.

6 [22] Saying nothing different from what the prophets and Moses foretold: see the note on Luke 18:31.

7 [23] That the Messiah must suffer: see the note on Luke 24:26.

8 [26] Not done in a corner: for Luke, this Greek proverb expresses his belief that he is presenting a story about Jesus and the church that is already well known. As such, the entire history of Christianity is public knowledge and incontestable. Luke presents his story in this way to provide "certainty" to his readers about the instructions they have received (Luke 1:4).

9 [27,28] If the Christian missionaries proclaim nothing different from what the Old Testament prophets had proclaimed (Acts 26:22-23), then the logical outcome for the believing Jew, according to Luke, is to become a Christian.

10 [31-32] In recording the episode of Paul's appearance before Agrippa, Luke wishes to show that, when Paul's case was judged impartially, no grounds for legal action against him were found (see Acts 23:29; 25:25).
宗徒大事录 Acts Chapter 27
Acts
Chapter 27

1 1 When it was decided that we should sail to Italy, they handed Paul and some other prisoners over to a centurion named Julius of the Cohort Augusta. 2

既决定了要我们坐船往意大利去,就将保禄和一些别的囚犯,交给皇家营里的一个百夫长,他名叫犹里约。

2 We went on board a ship from Adramyttium bound for ports in the province of Asia and set sail. Aristarchus, a Macedonian from Thessalonica, was with us.

有一只由阿得辣米特来的船,要开往亚细亚沿岸一带地方去。我们上去,便开了船,同我们一起的,还有马其顿的得撒洛尼人阿黎斯塔苛。

3 On the following day we put in at Sidon where Julius was kind enough to allow Paul to visit his friends who took care of him.

第二天,我们在漆冬靠了岸,犹里约优待保禄,准他到朋友那里去获得照应。

4 From there we put out to sea and sailed around the sheltered side of Cyprus because of the headwinds,

我们又从那里开了船,因为是逆风,便沿塞浦路斯背风的海面航行,

5 and crossing the open sea off the coast of Cilicia and Pamphylia we came to Myra in Lycia.

横渡基里基雅和旁非里雅一带的海面,便到了里基雅的米辣。

6 There the centurion found an Alexandrian ship that was sailing to Italy and put us on board.

百夫长在那里找到一只由亚历山大里亚来,要开往意大利的船,便叫我们上了那船。

7 For many days we made little headway, arriving at Cnidus only with difficulty, and because the wind would not permit us to continue our course we sailed for the sheltered side of Crete off Salmone.

我们一连多日缓慢航行,仅到了克尼多对面,因为风阻止我们,我们就靠着克里特背风的海面,在撒耳摩讷旁边航行,

8 We sailed past it with difficulty and reached a place called Fair Havens, near which was the city of Lasea.

我们沿岸而行,方才来到一个名叫良港的地方,拉撒雅城就在附近。

9 Much time had now passed and sailing had become hazardous because the time of the fast 3 had already gone by, so Paul warned them,

历时既久,航海已很危险,因为禁食节已过了,保禄就劝告他们说:

10 "Men, I can see that this voyage will result in severe damage and heavy loss not only to the cargo and the ship, but also to our lives."

"诸位同人!我看这次航行,不但货物和船,就是连我们的性命,也将要遭受灾害和重大的损失。"

11 The centurion, however, paid more attention to the pilot and to the owner of the ship than to what Paul said.

可是,百夫长宁信从舵手和船主,不听保禄所说的话。

12 Since the harbor was unfavorably situated for spending the winter, the majority planned to put out to sea from there in the hope of reaching Phoenix, a port in Crete facing west-northwest, there to spend the winter.

又因为这港口不适于过冬,大多数人便提议由这里开船,或者能到腓尼斯去过冬,腓尼斯是克里特的一个港口,面朝西南和西北。

13 A south wind blew gently, and thinking they had attained their objective, they weighed anchor and sailed along close to the coast of Crete.

那时,南风徐徐吹来,大家以为对目的地已有了把握,就起锚沿着克里特航行。

14 Before long an offshore wind of hurricane force called a "Northeaster" struck.

可是,过了不久,有一种称为"东北风"的飓风,向岛上冲来。

15 Since the ship was caught up in it and could not head into the wind we gave way and let ourselves be driven.

船被飓风卷去,不能顶风而行,我们只好任风飘流。

16 We passed along the sheltered side of an island named Cauda and managed only with difficulty to get the dinghy under control.

当我们贴着一个名叫克劳达小岛的背风处疾驶时,才能将小艇把持住,

17 They hoisted it aboard, then used cables to undergird the ship. Because of their fear that they would run aground on the shoal of Syrtis, they lowered the drift anchor and were carried along in this way.

水手们把小艇拉上来,用缆索把船绑好、又怕撞在叙尔提浅滩上,便落下船具,这样任船飘荡。

18 We were being pounded by the storm so violently that the next day they jettisoned some cargo,

我们被风浪巅簸得太厉害,第二天他们便将货物拋去;

19 and on the third day with their own hands they threw even the ship's tackle overboard.

第三天他们又亲手把船上的用具也拋弃了。

20 Neither the sun nor the stars were visible for many days, and no small storm raged. Finally, all hope of our surviving was taken away.

好多天看不见太阳,看不见星辰,狂暴的风仍不见小,从此我们获救的希望,全都消失了。

21 When many would no longer eat, Paul stood among them and said, "Men, you should have taken my advice and not have set sail from Crete and you would have avoided this disastrous loss.

众人好久已没有吃饭,保禄便站在他们中间说:"诸位同人,你们本该听我的话,不该从克里特开船,而遭受这场灾害和损失。

22 I urge you now to keep up your courage; not one of you will be lost, only the ship.

虽然如此,我现在仍劝你们放心,因为除这只船外,你们中没有一个会丧命的,

23 For last night an angel of the God to whom (I) belong and whom I serve stood by me

因为,我所归属和所事奉的天主的使者,今夜曾显现给我,

24 and said, ‘Do not be afraid, Paul. You are destined to stand before Caesar; and behold, for your sake, God has granted safety to all who are sailing with you.'

说保禄!不要害怕,你必要站在凯撒面前。看,一切和你同船的人,天主都已赐给你了。

25 Therefore, keep up your courage, men; I trust in God that it will turn out as I have been told.

因此,诸位同人!请放心好了,因为我信天主对我怎样说,也必怎样成就;

26 We are destined to run aground on some island."

不过我们必要搁浅在一个岛上。"

27 On the fourteenth night, as we were still being driven about on the Adriatic Sea, toward midnight the sailors began to suspect that they were nearing land.

到了第十四天夜里,我们在亚得里亚海飘来飘去;约在半夜时分,水手们猜想离一处陆地近了,

28 They took soundings and found twenty fathoms; a little farther on, they again took soundings and found fifteen fathoms.

便拋下测铅,得知水深二十寻;隔了一会,又拋下测铅,得知水深十五寻。

29 Fearing that we would run aground on a rocky coast, they dropped four anchors from the stern and prayed for day to come.

他们又怕我们碰在礁石上,就从船尾拋下四个锚,切望天亮。

30 The sailors then tried to abandon ship; they lowered the dinghy to the sea on the pretext of going to lay out anchors from the bow.

水手想法离船逃走,便将小艇系到海里,假装要从船头拋锚的样子,

31 But Paul said to the centurion and the soldiers, "Unless these men stay with the ship, you cannot be saved."

保禄就给百夫长和士兵说:"这些人若不留在船上,你们便不能获救。"

32 So the soldiers cut the ropes of the dinghy and set it adrift.

那时,士兵便割断小艇的缆索,任它沉没。

33 Until the day began to dawn, Paul kept urging all to take some food. He said, "Today is the fourteenth day that you have been waiting, going hungry and eating nothing.

从那时直到天亮,保禄一直劝众人用饭说:"你们一直忍饥期待,没有吃什么,到今天已是第十四天了。

34 I urge you, therefore, to take some food; it will help you survive. Not a hair of the head of anyone of you will be lost."

所以我劝你们用饭;这与你们获救有关,因为连你们头上的头发也不会失掉一根。"

35 When he said this, he took bread, 4 gave thanks to God in front of them all, broke it, and began to eat.

保禄说了这话,便拿起饼来,在众人前,感谢了天主,然后擘开,开始吃。

36 They were all encouraged, and took some food themselves.

于是众人都放了心,也都用了饭。

37 In all, there were two hundred seventy-six of us on the ship.

当时我们在船上的,共有二百七十六人。

38 After they had eaten enough, they lightened the ship by throwing the wheat into the sea.

众人都吃饱了饭,便把麦子拋在海里,使船轻些。

39 When day came they did not recognize the land, but made out a bay with a beach. They planned to run the ship ashore on it, if they could.

当天亮时,他们不认得那陆地,但瞥见一个有岸边的海湾,如果可能,就愿意把船驶进去。

40 So they cast off the anchors and abandoned them to the sea, and at the same time they unfastened the lines of the rudders, and hoisting the foresail into the wind, they made for the beach.

于是将锚割断,弃在海里,同时松开舵绳,拉上前帆,顺着风,向岸边前进。

41 But they struck a sandbar and ran the ship aground. The bow was wedged in and could not be moved, but the stern began to break up under the pounding (of the waves).

不料却碰到一道沙滩,两边有海,竟把船搁浅了,船头陷入,胶定不动,船尾却被浪涛猛力冲坏。

42 The soldiers planned to kill the prisoners so that none might swim away and escape,

那时士兵主张要把囚犯杀掉,免得有人泅水逃走;

43 but the centurion wanted to save Paul and so kept them from carrying out their plan. He ordered those who could swim to jump overboard first and get to the shore,

可是百夫长却愿救保禄,便阻止他们任意行事,遂命令会泅水的先跳入水中,先行登陆,

44 and then the rest, some on planks, others on debris from the ship. In this way, all reached shore safely.

至于其余的人,有的用木板,有的凭船上的零碎东西:这样众人都登了陆,得了救。


Footnotes(注解)

1 [27:1-28:16] Here Luke has written a stirring account of adventure on the high seas, incidental to his main purpose of showing how well Paul got along with his captors and how his prophetic influence saved the lives of all on board. The recital also establishes the existence of Christian communities in Puteoli and Rome. This account of the voyage and shipwreck also constitutes the final "we-section" in Acts (see the note on Acts 16:10-17).

2 [1] Cohort Augusta: the presence of a Cohort Augusta in Syria during the first century A.D. is attested in inscriptions. Whatever the historical background to this information given by Luke may be, the name Augusta serves to increase the prominence and prestige of the prisoner Paul whose custodians bear so important a Roman name.

3 [9] The time of the fast: the fast kept on the occasion of the Day of Atonement (Lev 16:29-31), which occurred in late September or early October.

4 [35] He took bread . . . : the words recall the traditional language of the celebration of the Eucharist (see Luke 22:19).

宗徒大事录 Acts Chapter 28
Acts
Chapter 28

1 Once we had reached safety we learned that the island was called Malta.

我们得救以后,那时才知道这岛名叫默里达。

2 The natives showed us extraordinary hospitality; they lit a fire and welcomed all of us because it had begun to rain and was cold.

土人待我们非常友善,因为当时正在下雨,天又寒冷,他们就生起一堆火来款待我们众人。

3 Paul had gathered a bundle of brushwood and was putting it on the fire when a viper, escaping from the heat, fastened on his hand.

保禄拾了一捆柴,放在火堆上;有一条毒蛇,因热而出,缠住了他的手。

4 When the natives saw the snake hanging from his hand, they said to one another, "This man must certainly be a murderer; though he escaped the sea, Justice 1 has not let him remain alive."

土人一见毒蛇在保禄手上悬着,就彼此说:"这人必定是个凶手,虽然他从海里得了救,天理仍不容他活着。"

5 But he shook the snake off into the fire and suffered no harm.

保禄竟把那毒蛇抖在火里,一点也没有受害;

6 They were expecting him to swell up or suddenly to fall down dead but, after waiting a long time and seeing nothing unusual happen to him, they changed their minds and began to say that he was a god.

他们等待保禄发肿,或者突然跌倒死去;但等了好久,见没有一点不对的地方在他身上发生,就转念说他是个神。

7 In the vicinity of that place were lands belonging to a man named Publius, the chief of the island. He welcomed us and received us cordially as his guests for three days.

离那地方不远,有一块田园,是岛上的首领名叫颇里约的;他收留我们,款待了我们三天,很是厚道。

8 It so happened that the father of Publius was sick with a fever and dysentery. Paul visited him and, after praying, laid his hands on him and healed him.

适冯颇里约的父亲卧病,患热病和痢疾;保禄就到他那里,祈祷以后,给他覆手,治好了他。

9 After this had taken place, the rest of the sick on the island came to Paul and were cured.

这样一来,岛上其余有病的人也都前来,也全被治好了。

10 They paid us great honor and when we eventually set sail they brought us the provisions we needed.

他们处处表示十分尊敬我们;当我们开船的时候,还给我们放上急需品。

11 Three months later we set sail on a ship that had wintered at the island. It was an Alexandrian ship with the Dioscuri 2 as its figurehead.

有只用"雕斯雇黎"作标帜的亚历山大里亚船,在那岛上过冬:过了三个月,我们便乘这船航行。

12 We put in at Syracuse and stayed there three days,

我们在息辣谷撒靠了岸,停留了三天;

13 and from there we sailed round the coast and arrived at Rhegium. After a day, a south wind came up and in two days we reached Puteoli.

从那里绕道前行,到了勒基雍。过了一天,吹起了南风,次日我们就到了颇提约里;

14 There we found some brothers and were urged to stay with them for seven days. And thus we came to Rome.

在那里我们遇见了弟兄们,他们请我们在那里住了七天;以后,我们便往罗马去了。

15 The brothers from there heard about us and came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul gave thanks to God and took courage.

弟兄们听到我们的消息后,便从罗马来到阿丕约市场和三馆迎接我们;保禄见了他们,就感谢天主,而获得勇气。

16 When he entered Rome, 3 Paul was allowed to live by himself, with the soldier who was guarding him.

我们进了罗马,保禄获准与看守他的士兵独居一处。

17 4 Three days later he called together the leaders of the Jews. When they had gathered he said to them, "My brothers, although I had done nothing against our people or our ancestral customs, I was handed over to the Romans as a prisoner from Jerusalem.

过了三天,保禄便召集犹太人的首领;待他们来齐了,就向他们说:"诸位仁人弟兄!论到我,我虽没有行什么反对民族,或祖先规例的事,却被锁押了,从耶路撒冷被交到罗马人手里。

18 After trying my case the Romans wanted to release me, because they found nothing against me deserving the death penalty.

他们审问了我,在我身上没有找到该死的罪案,就想释放我;

19 But when the Jews objected, I was obliged to appeal to Caesar, even though I had no accusation to make against my own nation.

但犹太人反对,我不得已,只好向凯撒上诉,并不是我有什么事要控告我的人民。

20 This is the reason, then, I have requested to see you and to speak with you, for it is on account of the hope of Israel 5 that I wear these chains."

为这个缘故,我才请你们来见面谈话。我原是为了以色列所希望的事,才带上了这条锁链。"

21 They answered him, "We have received no letters from Judea about you, nor has any of the brothers arrived with a damaging report or rumor about you.

他们向他说:"我们没有从犹太接到关于你的书信,弟兄们中也没有一个人来报告,或说你有什么不好;

22 But we should like to hear you present your views, for we know that this sect is denounced everywhere."

不过我们愿意从你本人听听你的意见,因为关于这个教门,我们知道它到处受人反对。"

23 So they arranged a day with him and came to his lodgings in great numbers. From early morning until evening, he expounded his position to them, bearing witness to the kingdom of God and trying to convince them about Jesus from the law of Moses and the prophets.

他们既与保禄约定了日子,就有更多的人到寓所来见他;他就从早到晚,给他们讲解,为天主的国作证,引征梅瑟法律和先知书,劝导他们信服耶稣。

24 Some were convinced by what he had said, while others did not believe.

有的人因他所说的话而相信了,有的却不相信;

25 6 Without reaching any agreement among themselves they began to leave; then Paul made one final statement. "Well did the holy Spirit speak to your ancestors through the prophet Isaiah, saying:

他们彼此不合,便散去了。散去之前,保禄曾说了这段话:"圣神藉依撒意亚先知向你们祖先说的正对。

26 ‘Go to this people and say: You shall indeed hear but not understand. You shall indeed look but never see.

他说:‘你去对这民族说:你们听是听,但不了解;看是看,却不明白,

27 Gross is the heart of this people; they will not hear with their ears; they have closed their eyes, so they may not see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them.'

因为这民族的心迟钝,耳朵难以听见;他们闭了自己的眼睛,免得眼睛看见,耳朵听见,心里了解而悔改,而要我医好他们。’

28 Let it be known to you that this salvation of God has been sent to the Gentiles; they will listen."

所以,你们要知道:

29 7天主的这个救恩已送给了外邦人,他们将要听从。"

30 8 He remained for two full years in his lodgings. He received all who came to him,

保禄在自己赁的房子里,住了整整两年;凡来见他的,他都接待。

31 and with complete assurance and without hindrance he proclaimed the kingdom of God and taught about the Lord Jesus Christ.

他宣讲天主的国,教授主耶稣基督的事,都非常自由,没有人禁止。


Footnotes(注解)

1 [4] Justice: in Greek mythology, the pursuing goddess of vengeance and justice.

2 [11] Dioscuri: that is, the Twin Brothers, Castor and Pollux, the sons of Zeus and the patrons of the sailors.

3 [16] With Paul's arrival in Rome, the programmatic spread of the word of the Lord to "the ends of the earth" (Acts 1:8) is accomplished. In Rome, Paul is placed under house arrest, and under this mild form of custody he is allowed to proclaim the word in the capital of the civilized world of his day.

4 [17-22] Paul's first act in Rome is to learn from the leaders of the Jewish community whether the Jews of Jerusalem plan to pursue their case against him before the Roman jurisdiction. He is informed that no such plan is afoot, but that the Jews of Rome have heard the Christian teaching denounced. Paul's offer to explain it to them is readily accepted.

5 [20] The hope of Israel: in the words of Paul (Acts 23:6), Luke has identified this hope as hope in the resurrection of the dead.

6 [25-28] Paul's final words in Acts reflect a major concern of Luke's writings: how the salvation promised in the Old Testament, accomplished by Jesus, and offered first to Israel (Acts 13:26), has now been offered to and accepted by the Gentiles. Quoting Isaiah 6:9-10, Paul presents the scriptural support for his indictment of his fellow Jews who refuse to accept the message he proclaims. Their rejection leads to its proclamation among the Gentiles.

7 [29] The Western text has added here a verse that is not found in the best Greek manuscripts: "And when he had said this, the Jews left, seriously arguing among themselves."

8 [30-31] Although the ending of Acts may seem to be abrupt, Luke has now completed his story with the establishment of Paul and the proclamation of Christianity in Rome. Paul's confident and unhindered proclamation of the gospel in Rome forms the climax to the story whose outline was provided in Acts 1:8--"You will be my witnesses in Jerusalem . . . and to the ends of the earth."



罗马人书 Romans Chapter 1

Romans
Chapter 1

1 1 2 Paul, a slave of Christ Jesus, called to be an apostle and set apart for the gospel of God,

基督耶稣的仆人保禄,蒙召作宗徒,被选拔为传天主的福音──

2 which he promised previously through his prophets in the holy scriptures,

这福音是天主先前借自己的先知在圣经上所预许的,

3 3 the gospel about his Son, descended from David according to the flesh,

是论及他的儿子,我们的主耶稣基督,他按肉身是生于达味的后裔,

4 but established as Son of God in power according to the spirit of holiness through resurrection from the dead, Jesus Christ our Lord.

按至圣的神性,由于他从死者中复活,被立为具有大能的天主之子,

5 4 Through him we have received the grace of apostleship, to bring about the obedience of faith, for the sake of his name, among all the Gentiles,

借着他,我们领受了宗徒职务的恩宠,为使万民服从信德,以光荣他的圣名,

6 among whom are you also, who are called to belong to Jesus Christ;

其中也有你们这些蒙召属于耶稣基督的人──

7 to all the beloved of God in Rome, called to be holy. 5 Grace to you and peace from God our Father and the Lord Jesus Christ.

我保禄致书与一切住在罗马,为天主所钟爱,并蒙召为圣徒的人:愿恩宠与平安由我们的父天主,和我们的主耶稣基督赐与你们。

8 First, I give thanks 6 to my God through Jesus Christ for all of you, because your faith is heralded throughout the world.

首先我应借耶稣基督,为你们众人感谢我的天主,因为你们的信德为全世界所共知。

9 God is my witness, whom I serve with my spirit in proclaiming the gospel of his Son, that I remember you constantly,

有天主为我作证,即我在宣传他圣子的福音上,全心所事奉的天主,可证明我是怎样不断在祈祷中,时常纪念着你们,

10 7 always asking in my prayers that somehow by God's will I may at last find my way clear to come to you.

恳求天主,如果是他的圣意,赐我终能有一个好机会,到你们那里去。

11 For I long to see you, that I may share with you some spiritual gift so that you may be strengthened,

因为我切愿见你们,把一些属于神性的恩赐分给你们,为使你们得以坚固,

12 that is, that you and I may be mutually encouraged by one another's faith, yours and mine.

也就是说:我在你们中间,借着你们与我彼此所共有的信德,共得安慰。

13 I do not want you to be unaware, brothers, 8 that I often planned to come to you, though I was prevented until now, that I might harvest some fruit among you, too, as among the rest of the Gentiles.

弟兄们!我愿告诉你们:我已多次决定要往你们那里去,为在你们中,如在其他外邦人中一样,得到一些效果;然而直到现在,总是被阻延。

14 To Greeks 9 and non-Greeks alike, to the wise and the ignorant, I am under obligation;

不但对希腊人,也对化外人,不但对有智能的人,也对愚笨的人,我都是一个欠债者。

15 that is why I am eager to preach the gospel also to you in Rome.

所以,只要由得我,我也切愿向你们在罗马的人宣讲福音。

16 10 For I am not ashamed of the gospel. It is the power of God for the salvation of everyone who believes: for Jew first, and then Greek.

我决不以福音为耻,因为福音正是天主的德能,为使一切有信仰的人获得救恩,先使犹太人,后使希腊人。

17 For in it is revealed the righteousness of God from faith to faith; 11 as it is written, "The one who is righteous by faith will live."

因为福音启示了天主所施行的正义,这正义是源于信德,而又归于信德,正如经上所载:‘义人因信德而生活。’

18 12 The wrath 13 of God 14 is indeed being revealed from heaven against every impiety and wickedness of those who suppress the truth by their wickedness.

原来天主的忿怒,从天上发显在人们的各种不敬与不义上,是他们以不义抑制了真理,

19 For what can be known about God is evident to them, because God made it evident to them.

因为认识天主为他们是很明显的事,原来天主已将自己显示给他们了。

20 Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. As a result, they have no excuse;

其实,自从天主创世以来,他那看不见的美善,即他永远的大能和他为神的本性,都可凭他所造的万物,辨认洞察出来,以致人无可推诿。

21 for although they knew God they did not accord him glory as God or give him thanks. Instead, they became vain in their reasoning, and their senseless minds were darkened.

他们虽然认识了天主,却没有以他为天主而予以光荣或感谢,而他们所思所想的,反成了荒谬绝论的;他们冥顽不灵的心陷入了黑暗;

22 While claiming to be wise, they became fools

他们自负为智者,反而成为愚蠢,

23 and exchanged the glory of the immortal God for the likeness of an image of mortal man or of birds or of four-legged animals or of snakes.

将不可朽坏的天主的光荣,改归为可朽坏的人、飞禽、走兽和爬虫形状的偶像。

24 Therefore, God handed them over to impurity through the lusts of their hearts 15 for the mutual degradation of their bodies.

因此,天主任凭他们随从心中的情欲,陷于不洁,以致彼此玷辱自己的身体。

25 They exchanged the truth of God for a lie and revered and worshiped the creature rather than the creator, who is blessed forever. Amen.

因为他们将虚妄变作天主的真理,去崇拜事奉受造物,以代替造物主──他是永远可赞美的,阿们!──

26 Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural,

因此,天主任凭他们陷于可耻的情欲中,以致他们的女人,把顺性之用变为逆性之用;

27 and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity.

男人也是如此,放弃了与女人的顺性之用,彼此欲火中烧,男人与男人行了丑事,就在各人身上受到了他们颠倒是非所应得的报应。

28 And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper.

他们既不肯认真地认识天主,天主也就任凭他们陷于邪恶的心思,去行不正当的事,

29 They are filled with every form of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips

充满了各种不义、毒恶、贪婪、凶残,满怀嫉妒、谋杀、斗争、欺诈、乖戾;任凭他们作谗谤的、

30 and scandalmongers and they hate God. They are insolent, haughty, boastful, ingenious in their wickedness, and rebellious toward their parents.

诋毁的、恨天主的、悔辱人的、高傲的、自夸的、挑剔恶事的、忤逆父母的、

31 They are senseless, faithless, heartless, ruthless.

冥顽的、背约的、无情的、不慈的人。

32 Although they know the just decree of God that all who practice such things deserve death, they not only do them but give approval to those who practice them.

他们虽然明知天主正义的规例是:凡作这样事的人,应受死刑;但他们不仅自己作这些事,而且还赞同作这些事的人。



Footnotes(注解)

1 [1-7] In Paul's letters the greeting or praescriptio follows a standard form, though with variations. It is based upon the common Greco-Roman epistolary practice, but with the addition of Semitic and specifically Christian elements. The three basic components are: name of sender; name of addressee; greeting. In identifying himself, Paul often adds phrases to describe his apostolic mission; this element is more developed in Romans than in any other letter. Elsewhere he associates co-workers with himself in the greeting: Sosthenes (1 Cor), Timothy (2 Cor; Phil; Phl) Silvanus (1 Thes-2 Thes). The standard secular greeting was the infinitive chairein, "greetings." Paul uses instead the similar-sounding charis, "grace," together with the Semitic greeting salom (Greek eirene), "peace." These gifts, foreshadowed in God's dealings with Israel (see Numbers 6:24-26), have been poured out abundantly in Christ, and Paul wishes them to his readers. In Romans the Pauline praescriptio is expanded and expressed in a formal tone; it emphasizes Paul's office as apostle to the Gentiles. Romans 1:3-4 stress the gospel or kerygma, Romans 1:2 the fulfillment of God's promise, and Romans 1:1, 5 Paul's office. On his call, see Gal 1:15-16; 1 Cor 9:1; 15:8-10; Acts 9:1-22; 22:3-16; 26:4-18.

2 [1] Slave of Christ Jesus: Paul applies the term slave to himself in order to express his undivided allegiance to the Lord of the church, the Master of all, including slaves and masters. "No one can serve (i.e., be a slave to) two masters," said Jesus (Matthew 6:24). It is this aspect of the slave-master relationship rather than its degrading implications that Paul emphasizes when he discusses Christian commitment.

3 [3-4] Paul here cites an early confession that proclaims Jesus' sonship as messianic descendant of David (cf Matthew 22:42; 2 Tim 2:8; Rev 22:16) and as Son of God by the resurrection. As "life-giving spirit" (1 Cor 15:45), Jesus Christ is able to communicate the Spirit to those who believe in him.

4 [5] Paul recalls his apostolic office, implying that the Romans know something of his history. The obedience of faith: as Paul will show at length in chs 6-8 and 12-15, faith in God's justifying action in Jesus Christ relates one to God's gift of the new life that is made possible through the death and resurrection of Jesus Christ and the activity of the holy Spirit (see especially Romans 8:1-11).

5 [7] Called to be holy: Paul often refers to Christians as "the holy ones" or "the saints." The Israelite community was called a "holy assembly" because they had been separated for the worship and service of the Lord (see Lev 11:44; 23:1-44). The Christian community regarded its members as sanctified by baptism (Romans 6:22; 15:16; 1 Cor 6:11; Eph 5:26-27). Christians are called to holiness (1 Cor 1:2; 1 Thes 4:7), that is, they are called to make their lives conform to the gift they have already received.

6 [8] In Greco-Roman letters, the greeting was customarily followed by a prayer. The Pauline letters usually include this element (except Gal and 1 Tim, 2 Tim) expressed in Christian thanksgiving formulas and usually stating the principal theme of the letter. In 2 Cor the thanksgiving becomes a blessing, and in Eph it is preceded by a lengthy blessing. Sometimes the thanksgiving is blended into the body of the letter, especially in 1 Thes. In Romans it is stated briefly.

7 [10-12] Paul lays the groundwork for his more detailed statement in Romans 15:22-24 about his projected visit to Rome.

8 [13] Brothers is idiomatic for all Paul's "kin in Christ," all those who believe in the gospel; it includes women as well as men (cf Romans 4:3).

9 [14] Greeks and non-Greeks: literally, "Greeks and barbarians." As a result of Alexander's conquests, Greek became the standard international language of the Mediterranean world. Greeks in Paul's statement therefore means people who know Greek or who have been influenced by Greek culture. Non-Greeks were people whose cultures remained substantially unaffected by Greek influences. Greeks called such people "barbarians" (cf Acts 28:2), meaning people whose speech was foreign. Roman citizens would scarcely classify themselves as such, and Nero, who was reigning when Paul wrote this letter, prided himself on his admiration for Greek culture. Under obligation: Paul will expand on the theme of obligation in Romans 13:8; 15:1, 27.

10 [16-17] The principal theme of the letter is salvation through faith. I am not ashamed of the gospel: Paul is not ashamed to proclaim the gospel, despite the criticism that Jews and Gentiles leveled against the proclamation of the crucified savior; cf 1 Cor 1:23-24. Paul affirms, however, that it is precisely through the crucifixion and resurrection of Jesus that God's saving will and power become manifest. Jew first (cf Romans 2:9-10) means that Jews especially, in view of the example of Abraham (Romans 4), ought to be the leaders in the response of faith.

11 [17] In it is revealed the righteousness of God from faith to faith: the gospel centers in Jesus Christ, in whom God's saving presence and righteousness in history have been made known. Faith is affirmation of the basic purpose and meaning of the Old Testament as proclamation of divine promise (Romans 1:2; 4:13) and exposure of the inability of humanity to effect its salvation even through covenant law. Faith is the gift of the holy Spirit and denotes acceptance of salvation as God's righteousness, that is, God's gift of a renewed relationship in forgiveness and power for a new life. Faith is response to God's total claim on people and their destiny. The one who is righteous by faith will live: see the note on Habakkuk 2:4.

12 [1:18-3:20] Paul aims to show that all humanity is in a desperate plight and requires God's special intervention if it is to be saved.

13 [18-32] In this passage Paul uses themes and rhetoric common in Jewish-Hellenistic mission proclamation (cf Wisdom 13:1-14:31) to indict especially the non-Jewish world. The close association of idolatry and immorality is basic, but the generalization needs in all fairness to be balanced against the fact that non-Jewish Christian society on many levels displayed moral attitudes and performance whose quality would challenge much of contemporary Christian culture. Romans themselves expressed abhorrence over devotion accorded to animals in Egypt. Paul's main point is that the wrath of God does not await the end of the world but goes into action at each present moment in humanity's history when misdirected piety serves as a facade for self-interest.

14 [18] The wrath of God: God's reaction to human sinfulness, an Old Testament phrase that expresses the irreconcilable opposition between God and evil (see Isaiah 9:11, 16, 18, 20; 10:4; 30:27). It is not contrary to God's universal love for his creatures, but condemns Israel's turning aside from the covenant obligations. Hosea depicts Yahweh as suffering intensely at the thought of having to punish Israel (Hosea 11:8-9). God's wrath was to be poured forth especially on the "Day of Yahweh" and thus took on an eschatological connotation (see Zephaniah 1:15).

15 [24] In order to expose the depth of humanity's rebellion against the Creator, God handed them over to impurity through the lusts of their hearts. Instead of curbing people's evil interests, God abandoned them to self-indulgence, thereby removing the facade of apparent conformity to the divine will. Subsequently Paul will show that the Mosaic law produces the same effect; cf Romans 5:20; 7:13-24. The divine judgment expressed here is related to the theme of hardness of heart described in Romans 9:17-18.

  
罗马人书 Romans Chapter 2
Romans
Chapter 2

1 1 Therefore, you are without excuse, every one of you who passes judgment. 2 For by the standard by which you judge another you condemn yourself, since you, the judge, do the very same things.

所以,人啊!你不论是谁,你判断人,必无可推诿,因为你判断别人,就是定你自己的罪,因为你这判断人的,正作着同样的事。

2 We know that the judgment of God on those who do such things is true.

我们知道:对于作这样事的人,天主必照真情判断。

3 Do you suppose, then, you who judge those who engage in such things and yet do them yourself, that you will escape the judgment of God?

人啊!你判断作这样事的人,你自己却作同样的事,你以为你能逃脱天主的审判吗?

4 Or do you hold his priceless kindness, forbearance, and patience in low esteem, unaware that the kindness of God would lead you to repentance?

难道你不知道:天主的慈爱是愿引你悔改,而你竟轻视他丰厚的慈爱、宽容与忍耐吗?

5 By your stubbornness and impenitent heart, you are storing up wrath for yourself for the day of wrath and revelation of the just judgment of God,

你固执而不愿悔改,只是为自己积蓄,在天主忿怒和显示他正义审判的那一天,向你所发的忿怒。

6 who will repay everyone according to his works: 3

到那一天,‘他要照每人的行为予以报应:’

7 eternal life to those who seek glory, honor, and immortality through perseverance in good works,

凡恒心行善,寻求真荣、尊贵和不朽的人,赐以永生;

8 but wrath and fury to those who selfishly disobey the truth and obey wickedness.

凡固执于恶,不顺从真理,反顺从不义的人,报以忿怒和愤恨。

9 Yes, affliction and distress will come upon every human being who does evil, Jew first and then Greek.

患难和困苦必加于一切作恶的人,先是犹太人,后是希腊人;

10 But there will be glory, honor, and peace for everyone who does good, Jew first and then Greek.

光荣、尊贵以及平安,必加于一切行善的人,先是犹太人,后是希腊人,

11 4 There is no partiality with God.

因为天主决不顾情面。

12 5 All who sin outside the law will also perish without reference to it, and all who sin under the law will be judged in accordance with it.

凡在法律之外犯了罪的人,也必要在法律之外丧亡;凡在法律之内犯了罪的人,也必要按照法律受审判,

13 For it is not those who hear the law who are just in the sight of God; rather, those who observe the law will be justified.

因为在天主前,并不是听法律的算为义人,而是实行法律的才称为义人。

14 For when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law.

几时,没有法律的外邦人,顺着本性去行法律上的事,他们虽然没有法律,但自己对自己就是法律。

15 They show that the demands of the law are written in their hearts, 6 while their conscience also bears witness and their conflicting thoughts accuse or even defend them

如此证明法律的精华已刻在他们的心上,他们的良心也为此作证,因为他们的思想有时在控告,有时在辩护;

16 on the day when, according to my gospel, God will judge people's hidden works through Christ Jesus.

这事必要彰显在天主审判人隐秘行为的那天;依照我的福音,这审判是要借耶稣基督而执行的。

17 7 Now if you call yourself a Jew and rely on the law and boast of God

你既号称"犹太人",又依仗法律,且拿天主来自夸;

18 and know his will and are able to discern what is important since you are instructed from the law,

你既然认识他的旨意,又从法律中受了教训,能辨别是非,

19 and if you are confident that you are a guide for the blind and a light for those in darkness,

又深信自己是瞎子的响导,是黑暗中人的光明,

20 that you are a trainer of the foolish and teacher of the simple, because in the law you have the formulation of knowledge and truth—

是愚昧者的教师,是小孩子的师傅,有法律作知识和真理的标准;

21 then you who teach another, are you failing to teach yourself? You who preach against stealing, do you steal?

那么,你这教导别人的,就不教导你自己吗?为什么你宣讲不可偷盗,自己却去偷?

22 You who forbid adultery, do you commit adultery? You who detest idols, do you rob temples?

说不可行奸淫,自己却去行奸淫?憎恶偶像,自己却去劫掠庙宇?

23 You who boast of the law, do you dishonor God by breaking the law?

以法律自夸,自己却因违反法律而使天主受侮辱?

24 For, as it is written, "Because of you the name of God is reviled among the Gentiles." 8

正如经上所记载的:‘天主的名在异民中因你们而受了亵渎。’

25 Circumcision, to be sure, has value if you observe the law; but if you break the law, your circumcision has become uncircumcision.

如果你遵行法律,割损才有益;但如果你违反法律,你虽受割损,仍等于未受割损。

26 Again, if an uncircumcised man keeps the precepts of the law, will he not be considered circumcised?

反之,如果未受割损的人遵守了法律的规条,他虽未受割损,岂不算是受了割损吗?

27 Indeed, those who are physically uncircumcised but carry out the law will pass judgment on you, with your written law and circumcision, who break the law.

并且,那生来未受割损而全守法律的人,必要裁判你这具有法典,并受了割损而违犯法律的人。

28 One is not a Jew outwardly. True circumcision is not outward, in the flesh.

外表上作犹太人的,并不是真犹太人;在外表上,肉身上的割损,也不是真割损;

29 Rather, one is a Jew inwardly, and circumcision is of the heart, in the spirit, not the letter; his praise is not from human beings but from God.

惟在内心作犹太人的,才是真犹太人。心中的割损,是出于神,并不是出于文字;这样的人受赞扬,不是来自人,而是来自天主。



Footnotes〔注解〕

1 [2:1-3:20] After his general indictment of the Gentile, Paul shows that in spite of special revelation Jews enjoy no advantage in moral status before God (Romans 3:1-8). With the entire human race now declared guilty before God (Romans 3:9-20), Paul will then be able to display the solution for the total problem: salvation through God's redemptive work that is revealed in Christ Jesus for all who believe (Romans 3:21-31).

2 [1-11] As a first step in his demonstration that Jews enjoy no real moral supremacy over Gentiles, Paul explains that the final judgment will be a review of performance, not of privilege. From this perspective Gentiles stand on an equal footing with Jews, and Jews cannot condemn the sins of Gentiles without condemning themselves.

3 [6] Will repay everyone according to his works: Paul reproduces the Septuagint text of Psalm 62:12 and Proverb 24:12.

4 [11] No partiality with God: this sentence is not at variance with the statements in Romans 2:9-10. Since Jews are the first to go under indictment, it is only fair that they be given first consideration in the distribution of blessings. Basic, of course, is the understanding that God accepts no bribes (Deut 10:17).

5 [12-16] Jews cannot reasonably demand from Gentiles the standard of conduct inculcated in the Old Testament since God did not address its revelation to them. Rather, God made it possible for Gentiles to know instinctively the difference between right and wrong. But, as Paul explained in Romans 1:18-32, humanity misread the evidence of God's existence, power, and divinity, and "while claiming to be wise, they became fools" (Romans 1:22).

6 [15] Paul expands on the thought of Jeremiah 31:33; Wisdom 17:11.

7 [17-29] Mere possession of laws is no evidence of virtue. By eliminating circumcision as an elitist moral sign, Paul clears away the last obstacle to his presentation of justification through faith without claims based on the receipt of circumcision and its attendant legal obligations.

8 [24] According to Isaiah 52:5 the suffering of Israel prompts her enemies to revile God. Paul uses the passage in support of his point that the present immorality of Israelites is the cause of such defamation.

罗马人书 Romans Chapter 3
Romans
Chapter 3

1 1 What advantage is there then in being a Jew? Or what is the value of circumcision?

那么,犹太人有什么优点呢?割损又有什么好处呢?

2 Much, in every respect. (For) in the first place, they were entrusted with the utterances of God.

从各方面来说,很多:首先,天主的神谕是交托给了他们,

3 What if some were unfaithful? Will their infidelity nullify the fidelity of God?

他们中纵使有些人不信,又有什么关系呢?难道他们的不信能使天主的忠信失效吗?

4 Of course not! God must be true, though every human being is a liar, 2 as it is written:"That you may be justified in your words, and conquer when you are judged."

断乎不能!天主总是诚实的!众人虚诈不实,正如经上所载:‘在你的言语上,你必显出正义;在你受审判时,你必获得胜利。’

5 But if our wickedness provides proof of God's righteousness, what can we say? Is God unjust, humanly speaking, to inflict his wrath?

但如果有人说:我们的不义可彰显天主的正义。那我们可说什么呢?难道能说天主发怒惩罚是不义吗?──这是我按俗见说的──

6 Of course not! For how else is God to judge the world?

绝对不是!如果天主不义,他将怎样审判世界呢?

7 But if God's truth redounds to his glory through my falsehood, why am I still being condemned as a sinner?

如果天主的诚实可因我的虚诈越发彰显出来,为使他获得荣耀;那么,为什么我还要被判为罪人呢?

8 And why not say--as we are accused and as some claim we say--that we should do evil that good may come of it? Their penalty is what they deserve.

为什么我们不去作恶,为得到善果呢?──有人说我们说过这样的话,为诽谤我们──这样的人被惩罚是理当的。

9 3 Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin,

那么,我们犹太人比外邦人更好吗?决不是的!因为我们早先已说过:不论是犹太人,或是希腊人,都在罪恶权势之下,

10 as it is written:"There is no one just, not one,

正如经上所载:‘没有义人,连一个也没有;

11 there is no one who understands, there is no one who seeks God.

没有一个明智的人,没有寻觅天主的人;

12 All have gone astray; all alike are worthless; there is not one who does good, (there is not) even one.

人人都离弃了正道,一同败坏了;没有一人行善,实在没有一个;

13 Their throats are open graves; they deceive with their tongues; the venom of asps is on their lips;

他们的咽喉是敞开的坟墓,他们的舌头说出虚诈的言语,他们的双唇下含有蛇毒;

14 their mouths are full of bitter cursing.

他们满口是咒言与毒语;

15 Their feet are quick to shed blood;

他们的脚急于倾流人血;

16 ruin and misery are in their ways,

在他们的行径上只有蹂躏与困苦;

17 and the way of peace they know not.

和平的道路,他们不认识;

18 There is no fear of God before their eyes."

他们的眼中,没有敬畏天主之情。’

19 Now we know that what the law 4 says is addressed to those under the law, so that every mouth may be silenced and the whole world stand accountable to God,

我们知道:凡法律所说的,都是对那些属于法律的人说的,为杜塞众人的口,并使全世界都在天主前承认己罪,

20 since no human being will be justified in his sight 5 by observing the law; for through the law comes consciousness of sin.

因为没有一个人能因遵守法律,而在他前成义;因为法律只能使人认识罪过。

21 6 But now 7 the righteousness of God has been manifested apart from the law, though testified to by the law and the prophets,

但是如今,天主的正义,在法律之外已显示出来;法律和先知也为此作证;

22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;

就是天主的正义,因对耶稣基督的信德,毫无区别地,赐给了凡信仰的人,

23 all have sinned and are deprived of the glory of God.

因为所有的人都犯了罪,都失掉了天主的光荣,

24 They are justified freely by his grace through the redemption in Christ Jesus,

所以众人都因天主白白施给的恩宠,在耶稣基督内蒙救赎,成为义人。

25 whom God set forth as an expiation, 8 through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed,

这耶稣即是天主公开立定,使他以自己的血,为信仰他的人作赎罪祭的;如此,天主显示了自己的正义,因为以前他因宽容,放过了人的罪,

26 through the forbearance of God--to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus.

为的是在今时显示自己的正义,叫人知道他是正义的,是使信仰耶稣的人成义的天主。

27 What occasion is there then for boasting? 9 It is ruled out. On what principle, that of works? No, rather on the principle of faith. 10

既是这样,那里还有可自夸之处?绝对没有!因了什么制度而没有自夸之处呢?是因法律上的功行吗?不是的!是因信德的制度,

28 For we consider that a person is justified by faith apart from works of the law.

因为我们认为人的成义,是借信德,而不在于遵行法律。

29 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles,

难道天主只是犹太人的天主吗?不也是外邦人的天主吗?是的,也是外邦人的天主!

30 for God is one and will justify the circumcised on the basis of faith and the uncircumcised through faith.

因为天主只有一个,他使受割损的由于信德而成义,也使未受割损的凭信德而成义。

31 Are we then annulling the law by this faith? Of course not! On the contrary, we are supporting the law. 11

那么我们就因信德而废了法律吗?绝对不是!我们反使法律坚固。



Footnotes(注解)

1 [1-4] In keeping with the popular style of diatribe, Paul responds to the objection that his teaching on the sinfulness of all humanity detracts from the religious prerogatives of Israel. He stresses that Jews have remained the vehicle of God's revelation despite their sins, though this depends on the fidelity of God.

2 [4] Though every human being is a liar: these words reproduce the Greek text of Psalm 116:11. The rest of the verse is from Psalm 51:6.

3 [9-20] Well, then, are we better off?: this phrase can also be translated"Are we at a disadvantage?" but the latter version does not substantially change the overall meaning of the passage. Having explained that Israel's privileged status is guaranteed by God's fidelity, Paul now demonstrates the infidelity of the Jews by a catena of citations from scripture, possibly derived from an existing collection of testimonia. These texts show that all human beings share the common burden of sin. They are linked together by mention of organs of the body: throat, tongue, lips, mouth, feet, eyes.

4 [19] The law: Paul here uses the term in its broadest sense to mean all of the scriptures; none of the preceding texts is from the Torah or Pentateuch.

5 [20] No human being will be justified in his sight: these words are freely cited from Psalm 143:2. In place of the psalmist's"no living person," Paul substitutes"no human being" (literally"no flesh," a Hebraism), and he adds"by observing the law."

6 [21-31] These verses provide a clear statement of Paul's"gospel," i.e., the principle of justification by faith in Christ. God has found a means of rescuing humanity from its desperate plight: Paul's general term for this divine initiative is the righteousness of God (Romans 3:21). Divine mercy declares the guilty innocent and makes them so. God does this not as a result of the law but apart from it (Romans 3:21), and not because of any merit in human beings but through forgiveness of their sins (Romans 3:24), in virtue of the redemption wrought in Christ Jesus for all who believe (Romans 3:22, 24-25). God has manifested his righteousness in the coming of Jesus Christ, whose saving activity inaugurates a new era in human history.

7 [21] But now: Paul adopts a common phrase used by Greek authors to describe movement from disaster to prosperity. The expressions indicate that Romans 3:21-26 are the consolatory answer to Romans 3:9-20.

8 [25] Expiation: this rendering is preferable to"propitiation," which suggests hostility on the part of God toward sinners. As Paul will be at pains to point out (Romans 5:8-10), it is humanity that is hostile to God.

9 [27-31] People cannot boast of their own holiness, since it is God's free gift (Romans 3:27), both to the Jew who practices circumcision out of faith and to the Gentile who accepts faith without the Old Testament religious culture symbolized by circumcision (Romans 3:29-30).

10 [27] Principle of faith: literally,"law of faith." Paul is fond of wordplay involving the term"law"; cf Romans 7:21, 23; 8:2. Since"law" in Greek may also connote"custom" or"principle," his readers and hearers would have sensed no contradiction in the use of the term after the negative statement concerning law in Romans 3:20.

11 [31] We are supporting the law: giving priority to God's intentions. God is the ultimate source of law, and the essence of law is fairness. On the basis of the Mosaic covenant, God's justice is in question if those who sinned against the law are permitted to go free (see Romans 3:23-26). In order to rescue all humanity rather than condemn it, God thinks of an alternative: the law or"principle" of faith (Romans 3:27). What can be more fair than to admit everyone into the divine presence on the basis of forgiveness grasped by faith? Indeed, this principle of faith antedates the Mosaic law, as Paul will demonstrate in Romans 4, and does not therefore mark a change in divine policy.


罗马人书 Romans Chapter 4
Romans
Chapter 4

1 1 What then can we say that Abraham found, our ancestor according to the flesh?

那么,我们对于按照血统作我们祖宗的亚巴郎,可以说什么呢?

2 2 Indeed, if Abraham was justified on the basis of his works, he has reason to boast; but this was not so in the sight of God.

如果亚巴郎是由于行为,成为义人,他就可以自夸了;但不是在天主前,

3 For what does the scripture say?"Abraham believed God, and it was credited to him as righteousness." 3

因为经上说:‘亚巴郎信了天主,天主就以此算为他的正义。’

4 A worker's wage is credited not as a gift, but as something due.

给工作的人工资,不算是恩惠,而是还债;

5 But when one does not work, yet believes in the one who justifies the ungodly, his faith is credited as righteousness.

但为那没有工作,而信仰那使不虔敬的人复义之主的,这人的信德为他便算是正义,这才是恩惠。

6 So also David declares the blessedness of the person to whom God credits righteousness apart from works:

正如达味也称那没有功行,而蒙天主恩赐算为正义的人,是有福的一样:

7 "Blessed are they whose iniquities are forgiven and whose sins are covered.

‘罪恶蒙赦免,过犯得遮掩的人,是有福的;

8 Blessed is the man whose sin the Lord does not record."

上主不归咎于他的人,是有福的。’

9 Does this blessedness 4 apply only to the circumcised, or to the uncircumcised as well? Now we assert that"faith was credited to Abraham as righteousness."

那么,这种福分是仅加于受割损的人呢?还是也加于未受割损的人呢?我们说过:"亚巴郎的信德为他算为正义。"

10 Under what circumstances was it credited? Was he circumcised or not? He was not circumcised, but uncircumcised.

那么,由什么时候算起呢?是在他受割损以后呢?还是在他未受割损的时候?

11 And he received the sign of circumcision as a seal on the righteousness received through faith while he was uncircumcised. Thus he was to be the father of all the uncircumcised who believe, so that to them (also) righteousness might be credited,

他后来领受了割损的标记,只是作为他未受割损时,因信德获得正义的印证。如此,亚巴郎作了一切未受割损而相信的人的父亲,使他们也同样因信德而算为正义;

12 as well as the father of the circumcised who not only are circumcised, but also follow the path of faith that our father Abraham walked while still uncircumcised.

同时也作受割损者的父亲,就是那些不仅受割损,而且也追随我们的祖宗亚巴郎,在未受割损时所走的信德之路的人。

13 It was not through the law that the promise was made to Abraham and his descendants that he would inherit the world, but through the righteousness that comes from faith.

因为许给亚巴郎和他的后裔的恩许,使他作世界的承继者,并不是借着法律,而是借着因信德而获得的正义,

14 For if those who adhere to the law are the heirs, faith is null and the promise is void.

因为假使属于法律的人才是承继者,那么信德便是空虚的,恩许就失了效力,

15 For the law produces wrath; but where there is no law, neither is there violation. 5

因为法律只能激起天主的义怒:那里没有法律,那里就没有违犯。

16 For this reason, it depends on faith, so that it may be a gift, and the promise may be guaranteed to all his descendants, not to those who only adhere to the law but to those who follow the faith of Abraham, who is the father of all of us,

为此,一切都是由于信德,为的是一切本着恩宠,使恩许为亚巴郎所有的一切后裔坚定不移,不仅为那属于法律的后裔,而且也为那有亚巴郎信德的后裔,

17 as it is written,"I have made you father of many nations." He is our father in the sight of God, in whom he believed, who gives life to the dead and calls into being what does not exist.

正如经上所载:‘我已立你为万民之父;’亚巴郎是在他所信的天主面前,就是在叫死者复活,叫那不存在的成为存在的那位面前,作我们众人的父亲。

18 He believed, hoping against hope, that he would become"the father of many nations," according to what was said,"Thus shall your descendants be."

他在绝望中仍怀着希望而相信了,因此便成了万民之父,正如向他所预许的:‘你的后裔也要这样多。’

19 He did not weaken in faith when he considered his own body as (already) dead (for he was almost a hundred years old) and the dead womb of Sarah.

他虽然快一百岁,明知自己的身体已经衰老,撒辣的胎也已绝孕;但他的信心却没有衰弱,

20 He did not doubt God's promise in unbelief; 6 rather, he was empowered by faith and gave glory to God

对于天主的恩许总没有因不信而犹疑,反而信心坚固,归光荣于天主,

21 and was fully convinced that what he had promised he was also able to do.

且满心相信天主所应许的,必予完成。

22 That is why"it was credited to him as righteousness."

天主就以此算为他的正义。

23 But it was not for him alone that it was written that"it was credited to him";

‘算为他的正义’这句话,不是单为他个人写的,

24 it was also for us, to whom it will be credited, who believe in the one who raised Jesus our Lord from the dead,

而且也是为了我们这些将来得算为正义的人,即我们这些相信天主使我们的主耶稣,由死者中复活的人写的;

25 who was handed over for our transgressions and was raised for our justification.

这耶稣曾为了我们的过犯被交付,又为了使我们成义而复活。



Footnotes(注解)

1 [1-25] This is an expanded treatment of the significance of Abraham's faith, which Paul discusses in Gal 3:6-18; see the notes there.

2 [2-5] Romans 4:2 corresponds to Romans 4:4, and Romans 4:3-5. The Greek term here rendered credited means"made an entry." The context determines whether it is credit or debit. Romans 4:8 speaks of"recording sin" as a debit. Paul's repeated use of accountants' terminology in this and other passages can be traced both to the Old Testament texts he quotes and to his business activity as a tentmaker. The commercial term in Genesis 15:6,"credited it to him," reminds Paul in Romans 4:7-8 of Psalm 32:2, in which the same term is used and applied to forgiveness of sins. Thus Paul is able to argue that Abraham's faith involved receipt of forgiveness of sins and that all believers benefit as he did through faith.

3 [3] James 2:24 appears to conflict with Paul's statement. However, James combats the error of extremists who used the doctrine of justification through faith as a screen for moral self- determination. Paul discusses the subject of holiness in greater detail than does James and beginning with Romans 6 shows how justification through faith introduces one to the gift of a new life in Christ through the power of the holy Spirit.

4 [9] Blessedness: evidence of divine favor.

5 [15] Law has the negative function of bringing the deep-seated rebellion against God to the surface in specific sins; see the note on Romans 1:18-32.

6 [20] He did not doubt God's promise in unbelief: any doubts Abraham might have had were resolved in commitment to God's promise. Hebrews 11:8-12 emphasizes the faith of Abraham and Sarah.


罗马人书 Romans Chapter 5
Romans
Chapter 5

1 1 Therefore, since we have been justified by faith, we have peace 2 with God through our Lord Jesus Christ,

我们既因信德成义,便是借我们的主耶稣基督,与天主和好了。

2 through whom we have gained access (by faith) to this grace in which we stand, and we boast in hope of the glory of God.

借着耶稣我们得因信德进入了现今所站立的这恩宠中,并因希望分享天主的光荣而欢跃。

3 Not only that, but we even boast of our afflictions, knowing that affliction produces endurance,

不但如此,我们连在磨难中也欢跃,因为我们知道:磨难生忍耐,

4 and endurance, proven character, and proven character, hope,

忍耐生老练,老练生望德,

5 and hope does not disappoint, because the love of God has been poured out into our hearts through the holy Spirit that has been given to us.

望德不叫人蒙羞,因为天主的爱,借着所赐与我们的圣神,已倾注在我们心中了。

6 For Christ, while we were still helpless, yet died at the appointed time for the ungodly.

当我们还在软弱的时候,基督就在指定的时期为不虔敬的人死了。

7 Indeed, only with difficulty does one die for a just person, though perhaps for a good person one might even find courage to die. 3

为义人死,是罕有的事;为善人或许有敢死的;

8 But God proves his love for us in that while we were still sinners Christ died for us.

但是,基督在我们还是罪人的时候,就为我们死了,这证明了天主怎样爱我们。

9 How much more then, since we are now justified by his blood, will we be saved through him from the wrath.

现在,我们既因他的血而成义,我们更要借着他脱免天主的义怒,

10 Indeed, if, while we were enemies, we were reconciled to God through the death of his Son, how much more, once reconciled, will we be saved by his life.

因为,假如我们还在为仇敌的时候,因着他圣子的死得与天主和好了;那么,在和好之后,我们一定更要因着他的生命得救了。

11 Not only that, but we also boast of God through our Lord Jesus Christ, through whom we have now received reconciliation.

不但如此,我们现今既借着我们的主耶稣基督获得了和好,也必借着他而欢跃于天主。

12 4 Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned 5 –

故此,就如罪恶借着一人进入了世界,死亡借着罪恶也进入了世界;这样死亡就殃及了众人,因为众人都犯了罪:成义也是如此──

13 for up to the time of the law, sin was in the world, though sin is not accounted when there is no law.

没有法律之前,罪恶已经在世界上;但因没有法律,罪恶本不应算为罪恶。

14 But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come.

但从亚当起,直到梅瑟,死亡却作了王,连那些没有像亚当一样违法犯罪的人,也属它权下;这亚当原是那未来亚当的预像。

15 But the gift is not like the transgression. For if by that one person's transgression the many died, how much more did the grace of God and the gracious gift of the one person Jesus Christ overflow for the many.

但恩宠决不是过犯所能比的,因为如果因一人的过犯大众都死了;那么,天主的恩宠和那因耶稣基督一人的恩宠所施与的恩惠,更要丰富地洋溢到大众身上。

16 And the gift is not like the result of the one person's sinning. For after one sin there was the judgment that brought condemnation; but the gift, after many transgressions, brought acquittal.

这恩惠的效果,也不是那因一人犯罪的结果所能比的,因为审判固然是由于一人的过犯而来,被判定罪;但恩赐却使人在犯了许多过犯之后,获得成义。

17 For if, by the transgression of one person, death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person Jesus Christ.

如果因一人的过犯,死亡就因那一人作了王;那么,那些丰富地蒙受了恩宠和正义恩惠的人,更要借着耶稣基督一人在生命中为王了。

18 In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all.

这样看来:就如因一人的过犯,众人都被定了罪;同样也一人的正义行为,众人也都获得了正义和生命。

19 For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous.

正如因一人的悖逆,大众都成了罪人;同样,因一人的服从,大众都成了义人。

20 The law entered in 6 so that transgression might increase but, where sin increased, grace overflowed all the more,

法律本是后加的,是为增多过犯;但是罪恶在那里越多,恩宠在那里也越格外丰富,

21 7 so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord.

以致罪恶怎样借死亡为王,恩实也怎样借正义而为王,使人借着我们的主耶稣基督获得永生。



Footnotes(注解)

1 [1-11] Popular piety frequently construed reverses and troubles as punishment for sin; cf John 9:2. Paul therefore assures believers that God's justifying action in Jesus Christ is a declaration of peace. The crucifixion of Jesus Christ displays God's initiative in certifying humanity for unimpeded access into the divine presence. Reconciliation is God's gift of pardon to the entire human race. Through faith one benefits personally from this pardon or, in Paul's term, is justified. The ultimate aim of God is to liberate believers from the pre-Christian self as described in Romans 1-3. Since this liberation will first find completion in the believer's resurrection, salvation is described as future in Romans 5:10. Because this fullness of salvation belongs to the future it is called the Christian hope. Paul's Greek term for hope does not, however, suggest a note of uncertainty, to the effect: "I wonder whether God really means it." Rather, God's promise in the gospel fills believers with expectation and anticipation for the climactic gift of unalloyed commitment in the holy Spirit to the performance of the will of God. The persecutions that attend Christian commitment are to teach believers patience and to strengthen this hope, which will not disappoint them because the holy Spirit dwells in their hearts and imbues them with God's love (Romans 5:5).

2 [1] We have peace: a number of manuscripts, versions, and church Fathers read "Let us have peace"; cf Romans 14:19.

3 [7] In the world of Paul's time the good person is especially one who is magnanimous to others.

4 [12-21] Paul reflects on the sin of Adam (Genesis 3:1-13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, "Adam made me do it," for all are culpable (Romans 5:12): Gentiles under the demands of the law written in their hearts (Romans 2:14-15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Romans 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Romans 5:15-21, God's act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam's crime.

5 [12] Inasmuch as all sinned: others translate "because all sinned," and understand v 13 as a parenthetical remark. Unlike Wisdom 2:24, Paul does not ascribe the entry of death to the devil.

6 [12-20] The law entered in: sin had made its entrance (12); now the law comes in alongside sin. See the notes on Romans 1:18-32; 5:12- 21. Where sin increased, grace overflowed all the more: Paul declares that grace outmatches the productivity of sin.

7 [21] Where sin increased, grace overflowed all the more: Paul declares that grace outmatches the productivity of sin.

罗马人书 Romans Chapter 6
Romans
Chapter 6

1 1 What then shall we say? Shall we persist in sin that grace may abound? Of course not!

那么,我们可说什么呢?我们要常留在罪恶中,好叫恩宠洋溢吗?

2 How can we who died to sin yet live in it?

断乎不可!我们这些死于罪恶的人,如何还能在罪恶中生活呢?

3 Or are you unaware that we who were baptized into Christ Jesus were baptized into his death?

难道你们不知道:我们受过洗归于基督耶稣的人,就是受洗归于他的死亡吗?

4 We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.

我们借着洗礼已归于死亡与他同葬了,为的是基督怎样借着父的光荣,从死者中复活了,我们也要怎样在新生活中度生。

5 For if we have grown into union with him through a death like his, we shall also be united with him in the resurrection.

如果我们借着同他相似的死亡,已与他结合,也要借着同他相似的复活与他结合,

6 We know that our old self was crucified with him, so that our sinful body might be done away with, that we might no longer be in slavery to sin.

因为我们知道,我们的旧人已与他同钉在十字架上了,使那属罪恶的自我消逝,好叫我们不再作罪恶的奴隶,

7 For a dead person has been absolved from sin.

因为已死的人,便脱离了罪恶。

8 If, then, we have died with Christ, we believe that we shall also live with him.

所以,如果我们与基督同死,我们相信也要他同生,

9 We know that Christ, raised from the dead, dies no more; death no longer has power over him.

因为我们知道:基督既从死者中复活,就不再死;死亡不再统治他了,

10 As to his death, he died to sin once and for all; as to his life, he lives for God.

因为他死,是死于罪恶,仅仅一次;他活,是活于天主。

11 Consequently, you too must think of yourselves as (being) dead to sin and living for God in Christ Jesus.

你们也要这样看自己是死于罪恶,在基督耶稣内活于天主的人。

12 2 Therefore, sin must not reign over your mortal bodies so that you obey their desires.

所以不要让罪恶在你们必死的身体上为王,致令你们顺从它的情欲,

13 And do not present the parts of your bodies to sin as weapons for wickedness, but present yourselves to God as raised from the dead to life and the parts of your bodies to God as weapons for righteousness.

也不要把你们的肢体交与罪恶,作不义的武器;但该将你们自己献于天主,有如从死者中复活的人,将你们的肢体献于天主,当作正义的武器:

14 For sin is not to have any power over you, since you are not under the law but under grace.

罪恶不应再统治你们,因为你们已不再法律权下,而是在恩宠权下。

15 What then? Shall we sin because we are not under the law but under grace? Of course not!

那么,我们因为不在法律权下,而在恩宠权下,就可以犯罪吗?绝对不可!

16 Do you not know that if you present yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?

难道你们不知道:你们将自己献给谁当奴隶,而服从他,就成了你们所服从者的奴隶,或作罪恶的奴隶,以致死亡;或作顺命的奴隶,以得正义吗?

17 But thanks be to God that, although you were once slaves of sin, you have become obedient from the heart to the pattern of teaching to which you were entrusted. 3

感谢天主,虽然你们曾作过罪恶的奴隶,现今你们却从心里听从那传给你们的教理规范,

18 Freed from sin, you have become slaves of righteousness.

脱离罪恶,获得了自由,作了正义的奴隶。

19 I am speaking in human terms because of the weakness of your nature. For just as you presented the parts of your bodies as slaves to impurity and to lawlessness for lawless ness, so now present them as slaves to righteousness for sanctification.

为了你们本性的软弱,我且按常情来说:你们从前怎样将你们的肢体当作奴隶,献于不洁和不法,行不法的事;如今也要怎样将你们的肢体当作奴隶,献于正义,行圣善的事。

20 For when you were slaves of sin, you were free from righteousness. 4

当你们作罪恶的奴隶时,不受正义的束缚;

21 But what profit did you get then from the things of which you are now ashamed? For the end of those things is death.

但那时你们得了什么效果?只是叫你们现在以那些事为可耻,因为其结局就是死亡;

22 But now that you have been freed from sin and have become slaves of God, the benefit that you have leads to sanctification, 5 and its end is eternal life.

可是现在,你们脱离了罪恶,获得了自由,作了天主的奴隶,你们所得的效果是使你们成圣,结局就是永生。

23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

因为罪恶的薪俸是死亡,但是天主的恩赐是在我们的主基督耶稣内的永生。



Footnotes(注解)

1 [1-11] To defend the gospel against the charge that it promotes moral laxity (cf Romans 3:5-8), Paul expresses himself in the typical style of spirited diatribe. God's display of generosity or grace is not evoked by sin but, as stated in Romans 5:8 is the expression of God's love, and this love pledges eternal life to all believers (Romans 5:21). Paul views the present conduct of the believers from the perspective of God's completed salvation when the body is resurrected and directed totally by the holy Spirit. Through baptism believers share the death of Christ and thereby escape from the grip of sin. Through the resurrection of Christ the power to live anew becomes reality for them, but the fullness of participation in Christ's resurrection still lies in the future. But life that is lived in dedication to God now is part and parcel of that future. Hence anyone who sincerely claims to be interested in that future will scarcely be able to say, "Let us sin so that grace may prosper" (cf Romans 6:1).

2 [12-19] Christians have been released from the grip of sin, but sin endeavors to reclaim its victims. The antidote is constant remembrance that divine grace has claimed them and identifies them as people who are alive only for God's interests.

3 [17] In contrast to humanity, which was handed over to self-indulgence (Romans 1:24-32), believers are entrusted ("handed over") to God's pattern of teaching, that is, the new life God aims to develop in Christians through the productivity of the holy Spirit. Throughout this passage Paul uses the slave-master model in order to emphasize the fact that one cannot give allegiance to both God and sin.

4 [20] You were free from righteousness: expressed ironically, for such freedom is really tyranny. The commercial metaphors in Romans 6:21-23 add up only one way: sin is a bad bargain.

5 [22] Sanctification: or holiness.

罗马人书 Romans Chapter 7
Romans
Chapter 7

1 1 Are you unaware, brothers (for I am speaking to people who know the law), that the law has jurisdiction over one as long as one lives?

弟兄们!我现在是对明白法律的人说话:难道你们不知道:法律统治人,只是在人活着的时候吗?

2 Thus a married woman is bound by law to her living husband; but if her husband dies, she is released from the law in respect to her husband.

就如有丈夫的女人,当丈夫还活着的时候,是受法律束缚的;如果丈夫死了,她就不再因丈夫而受法律的束缚。

3 Consequently, while her husband is alive she will be called an adulteress if she consorts with another man. But if her husband dies she is free from that law, and she is not an adulteress if she consorts with another man.

所以,当丈夫活着的时候,她若依附别的男人,便称为淫妇;但如果丈夫死了,按法律她是自由的;她若依附别的男人,便不是淫妇。

4 In the same way, my brothers, you also were put to death to the law through the body of Christ, so that you might belong to another, to the one who was raised from the dead in order that we might bear fruit for God.

所以,我的弟兄们!你们借着基督的身体已死于法律了,为使你们属于另一位,就是属于由死者中复活的那一位,为叫我们给天主结果实,

5 For when we were in the flesh, our sinful passions, awakened by the law, worked in our members to bear fruit for death.

因为我们还在肉性权下的时候,那借法律而倾向于罪恶的情欲,在我们的肢体内活动,结出死亡的果实。

6 But now we are released from the law, dead to what held us captive, so that we may serve in the newness of the spirit and not under the obsolete letter.

但是现在,我们已死于束缚我们的势力,脱离了法律,如此,我们不应再拘泥于旧的条文,而应以新的心神事奉天主。

7 2 3 What then can we say? That the law is sin? Of course not! Yet I did not know sin except through the law, and I did not know what it is to covet except that the law said, "You shall not covet."

那么,我们能说法律本身有罪吗?绝对不能!然而借着法律,我才知道罪是什么。如果不是法律说:"不可贪恋!"我就不知道什么是贪情。

8 But sin, finding an opportunity in the commandment, produced in me every kind of covetousness. Apart from the law sin is dead.

罪恶遂乘机借着诫命,在我内发动各种贪情;原来若没有法律,罪恶便是死的。

9 I once lived outside the law, but when the commandment came, sin became alive;

从前我没有法律时,我是活人;但诫命一来,罪恶便活了起来,

10 then I died, and the commandment that was for life turned out to be death for me.

我反而死了。那本来应叫我生活的诫命,反叫我死了,

11 For sin, seizing an opportunity in the commandment, deceived me and through it put me to death.

因为罪恶借着诫命乘机诱惑了我,也借着诫命杀害了我。

12 So then the law is holy, and the commandment is holy and righteous and good.

所以法律本是圣的,诫命也是圣的,是正义和美善的。

13 4 Did the good, then, become death for me? Of course not! Sin, in order that it might be shown to be sin, worked death in me through the good, so that sin might become sinful beyond measure through the commandment.

那么,是善事使我死了吗?绝对不是!而是罪恶。罪恶为显示罪恶的本性,借着善事为我产生了死亡,以致罪恶借着诫命成了极端的凶恶。

14 We know that the law is spiritual; but I am carnal, sold into slavery to sin.

我们知道:法律是属神的,但我是属血肉的,已被卖给罪恶作奴隶。

15 What I do, I do not understand. For I do not do what I want, but I do what I hate.

因为我不明白我作的是什么:我所愿意的,我偏不作;我所憎恨的,我反而去作。

16 Now if I do what I do not want, I concur that the law is good.

我若去作我所不愿意的,这便是承认法律是善的。

17 So now it is no longer I who do it, but sin that dwells in me.

实际上作那事的已不是我,而是在我内的罪恶。

18 For I know that good does not dwell in me, that is, in my flesh. The willing is ready at hand, but doing the good is not.

我也知道,善不在我内,即不在我的肉性内,因为我有心行善,但实际上却不能行善。

19 For I do not do the good I want, but I do the evil I do not want.

因此,我所愿意的善,我不去行;而我所不愿意的恶,我却去作。

20 Now if (I) do what I do not want, it is no longer I who do it, but sin that dwells in me.

但我所不愿意的,我若去作,那么已不是我作那事,而是在我内的罪恶。

21 So, then, I discover the principle that when I want to do right, evil is at hand.

所以我发见这条规律:就是我愿意为善的时候,总有邪恶依附着我。

22 For I take delight in the law of God, in my inner self,

因为照我的内心,我是喜悦天主的法律;

23 but I see in my members another principle at war with the law of my mind, taking me captive to the law of sin that dwells in my members. 5

可是,我发觉在我的肢体内,另有一条法律,与我理智所赞同的法律交战,并把我掳去,叫我隶属于那在我肢体内的罪恶的法律。

24 Miserable one that I am! Who will deliver me from this mortal body?

我这个人真不幸呀!谁能救我脱离这该死的肉身呢?

25 Thanks be to God through Jesus Christ our Lord. Therefore, I myself, with my mind, serve the law of God but, with my flesh, the law of sin.

感谢天主,借着我们的主耶稣基督。这样看来,我这人是以理智去服从天主的法律,而以肉性去服从罪恶的法律。



Footnotes(注解)

1 [1-6] Paul reflects on the fact that Christians have a different understanding of the law because of their faith in Christ. Law binds the living, not the dead, as exemplified in marriage, which binds in life but is dissolved through death. Similarly, Christians who through baptism have died with Christ to sin (cf Romans 6:2-4) are freed from the law that occasioned transgressions, which in turn were productive of death. Now that Christians are joined to Christ, the power of Christ's resurrection makes it possible for them to bear the fruit of newness of life for God.

2 [7-25] In this passage Paul uses the first person singular in the style of diatribe for the sake of argument. He aims to depict the disastrous consequences when a Christian reintroduces the law as a means to attain the objective of holiness pronounced in Romans 6:22.

3 [7-12] The apostle defends himself against the charge of identifying the law with sin. Sin does not exist in law but in human beings, whose sinful inclinations are not overcome by the proclamation of law.

4 [13-25] Far from improving the sinner, law encourages sin to expose itself in transgressions or violations of specific commandments (see Romans 1:24; 5:20). Thus persons who do not experience the justifying grace of God, and Christians who revert to dependence on law as the criterion for their relationship with God, will recognize a rift between their reasoned desire for the goodness of the law and their actual performance that is contrary to the law. Unable to free themselves from the slavery of sin and the power of death, they can only be rescued from defeat in the conflict by the power of God's grace working through Jesus Christ.

5 [23] As in Romans 3:27 Paul plays on the term law, which in Greek can connote custom, system, or principle.


罗马人书 Romans Chapter 8
Romans
Chapter 8

1 1 Hence, now there is no condemnation for those who are in Christ Jesus.

今后为那些在基督耶稣内的人,已无罪可定,

2 For the law of the spirit of life in Christ Jesus has freed you from the law of sin and death.

因为在基督耶稣内赐与生命之神的法律,已使我获得自由,脱离了罪恶与死亡的法律。

3 For what the law, weakened by the flesh, was powerless to do, this God has done: by sending his own Son in the likeness of sinful flesh and for the sake of sin, he condemned sin in the flesh,

法律因了肉性的软弱所不能行的,天主却行了:他派遣了自己的儿子,带着罪恶肉身的形状,当作赎罪祭,在这肉身上定了罪恶的罪案,

4 so that the righteous decree of the law might be fulfilled in us, who live not according to the flesh but according to the spirit.

为使法律所要求的正义,成全在我们今后不随从肉性,而随从圣神生活的人身上。

5 For those who live according to the flesh are concerned with the things of the flesh, but those who live according to the spirit with the things of the spirit.

因为随从肉性的人,切望肉性的事;随从圣神的人,切望圣神的事;

6 The concern of the flesh is death, but the concern of the spirit is life and peace.

随肉性的切望,导入死亡;随圣神的切望,导入生命与平安。

7 For the concern of the flesh is hostility toward God; it does not submit to the law of God, nor can it;

因为随肉性的切望,是与天主为敌,决不服从,也决不能服从天主的法律;

8 and those who are in the flesh cannot please God.

反随从肉性的人,决不能得天主的欢心。

9 But you are not in the flesh; on the contrary, you are in the spirit, if only the Spirit of God dwells in you. Whoever does not have the Spirit of Christ does not belong to him.

至于你们,你们已不属于肉性,而是属于圣神,只要天主的圣神住在你们内。谁若没有基督的圣神,谁就不属于基督。

10 But if Christ is in you, although the body is dead because of sin, the spirit is alive because of righteousness.

如果基督在你们内,身体固然因罪恶而死亡,但神魂却赖正义而生活。

11 If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you.

再者,如果那使耶稣从死者中复活者的圣神住在你们内,那么,那使基督从死者中复活的,也必要借那住在你们内的圣神,使你们有死的身体复活。

12 Consequently, brothers, we are not debtors to the flesh, to live according to the flesh.

弟兄们!这样看来,我们并不欠肉性的债,以致该随从肉性生活。

13 For if you live according to the flesh, you will die, but if by the spirit you put to death the deeds of the body, you will live.

如果你们随从肉性生活,必要死亡;然而,如果你们依赖圣神,去致死肉性的妄动,必能生活。

14 2 For those who are led by the Spirit of God are children of God.

因为凡受天主圣神引导的,都是天主的子女。

15 For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, through which we cry, "Abba, 3 Father!"

其实你们所领受的圣神,并非使你们作奴隶,以致仍旧恐惧;而是使你们作义子。因此,我们呼号:"阿爸,父呀!"

16 The Spirit itself bears witness with our spirit that we are children of God,

圣神亲自和我们的心神一同作证:我们是天主的子女。

17 and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him.

我们既是子女,便是承继者,是天主的承继者,是基督的同承继者;只要我们与基督一同受苦,也必要与他一同受光荣。

18 4 I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us.

我实在以为现时的苦楚,与将来在我们身上要显示的光荣,是不能较量的。

19 For creation awaits with eager expectation the revelation of the children of God;

凡受造之物都热切地等待天主子女的显扬,

20 for creation was made subject to futility, not of its own accord but because of the one who subjected it, in hope

因为受造之物被屈伏在败坏的状态之下,并不是出于自愿,而是出于使它屈伏的那位的决意;但受造之物仍怀有希望,

21 that creation itself would be set free from slavery to corruption and share in the glorious freedom of the children of God.

脱离败坏的控制,得享天主子女的光荣自由。

22 We know that all creation is groaning in labor pains even until now;

因为我们知道,直到如今,一切受造之物都一同叹息,同受产痛;

23 and not only that, but we ourselves, who have the firstfruits of the Spirit, we also groan within ourselves as we wait for adoption, the redemption of our bodies.

不但是万物,就是连我们这已蒙受圣神初果的,也在自己心中叹息,等待着义子期望的实现,即我们肉身的救赎。

24 For in hope we were saved. Now hope that sees for itself is not hope. For who hopes for what one sees?

因为我们得救,还是在于希望。所希望的若已看见,就不是希望了;那有人还希望所见的事物呢?

25 But if we hope for what we do not see, we wait with endurance.

但我们若希望那未看见的,必须坚忍等待。

26 In the same way, the Spirit too comes to the aid of our weakness; for we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings.

同时,圣神也扶助我们的软弱,因为我们不知道我们如何祈求才对,而圣神却亲自以无可言喻的叹息,代我们转求。

27 And the one who searches hearts knows what is the intention of the Spirit, because it intercedes for the holy ones according to God's will.

那洞悉心灵的天主知道圣神的意愿是什么,因为他是按照天主的旨意代圣徒转求。

28 5 We know that all things work for good for those who love God, 6 who are called according to his purpose.

而且我们也知道:天主使一切协助那些爱他的人,就是那些按他的旨意蒙召的人,获得益处,

29 7 For those he foreknew he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers.

因为他所预选的人,也预定他们与自己儿子的肖像相同,好使他在众多弟兄中作长子。

30 And those he predestined he also called; and those he called he also justified; and those he justified he also glorified.

天主不但召叫了他所预定的人,而且也使他所召叫的人成义,并使成义的人分享他的光荣。

31 8 What then shall we say to this? If God is for us, who can be against us?

面对这一切,我们可说什么呢?若是天主偕同我们,谁能反对我们呢?

32 He who did not spare his own Son but handed him over for us all, how will he not also give us everything else along with him?

他既然没有怜惜自己的儿子,反而为我们众人把他交出来了,岂不也把一切与他一同赐给我们吗?

33 Who will bring a charge against God's chosen ones? It is God who acquits us.

谁能控告天主所拣选的人呢?是使人成义的天主吗?

34 Who will condemn? It is Christ (Jesus) who died, rather, was raised, who also is at the right hand of God, who indeed intercedes for us.

谁能定他们的罪?是那已死或更好说已复活,现今在天主右边,代我们转求的基督耶稣吗?

35 What will separate us from the love of Christ? Will anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword?

那么,谁能使我们与基督的爱隔绝?是困苦吗?是窘迫吗?是迫害吗?是饥饿吗?是赤贫吗?是危险吗?是刀剑吗?

36 As it is written: "For your sake we are being slain all the day; we are looked upon as sheep to be slaughtered."

正如经上所载:‘为了你,我们整日被置于死地,人将我们视作待宰的群羊。’

37 No, in all these things we conquer overwhelmingly through him who loved us.

然而,靠着那爱我们的主,我们在这一切事上,大获全胜,

38 For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, 9 nor future things, nor powers,

因为我深信:无论是死亡,是生活,是天使,是掌权者,是现存的或将来的事物,是有权能者,

39 nor height, nor depth, 10 nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord.

是崇高或深远的势力,或其他任何受造之物,都不能使我们与天主的爱相隔绝,即是与我们的主基督耶稣之内的爱相隔绝。



Footnotes〔注解〕

1 [1-13] After his warning in Romans 7 against the wrong route to fulfillment of the objective of holiness expressed in Romans 6:22, Paul points his addressees to the correct way. Through the redemptive work of Christ, Christians have been liberated from the terrible forces of sin and death. Holiness was impossible so long as the flesh (or our "old self"), that is, self-interested hostility toward God (Romans 8:7), frustrated the divine objectives expressed in the law. What is worse, sin used the law to break forth into all manner of lawlessness (Romans 8:8). All this is now changed. At the cross God broke the power of sin and pronounced sentence on it (Romans 8:3). Christians still retain the flesh, but it is alien to their new being, which is life in the spirit, namely the new self, governed by the holy Spirit. Under the direction of the holy Spirit Christians are able to fulfill the divine will that formerly found expression in the law (Romans 8:4). The same Spirit who enlivens Christians for holiness will also resurrect their bodies at the last day (Romans 8:11). Christian life is therefore the experience of a constant challenge to put to death the evil deeds of the body through life of the spirit (Romans 8:13).

2 [14-17] Christians, by reason of the Spirit's presence within them, enjoy not only new life but also a new relationship to God, that of adopted children and heirs through Christ, whose sufferings and glory they share.

3 [15] Abba: see the note on Mark 14:36.

4 [18-27] The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corrup tion brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God's people (Romans 8:19-22). After patient endurance in steadfast expectation, the full harvest of the Spirit's presence will be realized. On earth believers enjoy the firstfruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Romans 8:23).

5 [28-30] These verses outline the Christian vocation as it was designed by God: to be conformed to the image of his Son, who is to be the firstborn among many brothers (Romans 8:29). God's redemptive action on behalf of the believers has been in process before the beginning of the world. Those whom God chooses are those he foreknew (Romans 8:29) or elected. Those who are called (Romans 8:30) are predestined or predetermined. These expressions do not mean that God is arbitrary. Rather, Paul uses them to emphasize the thought and care that God has taken for the Christian's salvation.

6 [28] We know that all things work for good for those who love God: a few ancient authorities have God as the subject of the verb, and some translators render: "We know that God makes everything work for good for those who love God. . . ."

7 [29] Image: while man and woman were originally created in God's image (Genesis 1:26-27), it is through baptism into Christ, the image of God (2 Cor 4:4; Col 1:15), that we are renewed according to the image of the Creator (Col 3:10).

8 [31-39] The all-conquering power of God's love has overcome every obstacle to Christians' salvation and every threat to separate them from God. That power manifested itself fully when God's own Son was delivered up to death for their salvation. Through him Christians can overcome all their afflictions and trials.

9 [38] Present things and future things may refer to astrological data. Paul appears to be saying that the gospel liberates believers from dependence on astrologers.

10 [39] Height, depth may refer to positions in the zodiac, positions of heavenly bodies relative to the horizon. In astrological documents the term for "height" means "exaltation" or the position of greatest influence exerted by a planet. Since hostile spirits were associated with the planets and stars, Paul includes powers (Romans 8:38) in his list of malevolent forces.

罗马人书 Romans Chapter 9
Romans
Chapter 9

1 1 2 I speak the truth in Christ, I do not lie; my conscience joins with the holy Spirit in bearing me witness

我在基督内说实话,并不说谎,有我的良心在圣神内与我一同作证:

2 that I have great sorrow and constant anguish in my heart.

我的忧愁极大,我心中不断的痛苦;

3 For I could wish that I myself were accursed and separated from Christ for the sake of my brothers, my kin according to the flesh.

为救我的弟兄,我血统的同胞,就是被诅咒,与基督隔绝,我也甘心情愿。

4 They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises;

他们是以色列人:义子的名份、光荣、盟约、法律、礼仪以及恩许,都是他们的;

5 theirs the patriarchs, and from them, according to the flesh, is the Messiah. God who is over all 3 be blessed forever. Amen.

圣神也是他们的,并且基督按血统说,也是从他们来的,他是在万有之上,世世代代应受赞美的天主!阿们。

6 But it is not that the word of God has failed. For not all who are of Israel are Israel,

这并不是说天主的话落了空,因为不是凡从以色列生的,都是真以色列人;

7 nor are they all children of Abraham because they are his descendants; but "It is through Isaac that descendants shall bear your name."

也不是凡是亚巴郎的后裔,就都是他的真子女,而是‘由依撒格所生的,才称为你的后裔,’

8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as descendants.

即是说:不是血统上的子女,算是天主的子女,而是借恩许所生的子女,才算为真后裔。

9 For this is the wording of the promise, "About this time I shall return and Sarah will have a son."

原来恩许是这样说的:‘到明年这时候我要来,撒辣必有一个儿子。’

10 And not only that, but also when Rebecca had conceived children by one husband, our father Isaac 4 –

并且关于黎贝加也有相似的事。她从我们的先祖依撒格一人怀了孕;

11 before they had yet been born or had done anything, good or bad, in order that God's elective plan might continue,

当时双胎还没有出生,也没有行善或作恶;但为使天主预简的计划坚定不移,

12 not by works but by his call--she was told, "The older shall serve the younger."

且为显示这计划并不凭人的行为,而只凭天主的召选,遂有话给她说:‘年长的要服事年幼的。’

13 As it is written: "I loved Jacob but hated Esau." 5

正如经上记载:‘我爱了雅各伯,而恨了厄撒乌。’

14 6 What then are we to say? Is there injustice on the part of God? Of course not!

那么,我们可说什么呢?难道天主不公道吗?绝对不是!

15 For he says to Moses: "I will show mercy to whom I will, I will take pity on whom I will."

因为他对梅瑟说过:‘我要恩待的,就恩待;我要怜悯的,就怜悯。’

16 So it depends not upon a person's will or exertion, but upon God, who shows mercy.

这样看来,蒙召并不在乎人愿意,也不在乎人努力,而是由于天主的仁慈,

17 For the scripture says to Pharaoh, "This is why I have raised you up, to show my power through you that my name may be proclaimed throughout the earth."

因为经上有话对法郎说:‘我特兴起了你,是为在你身上彰显我的大能,并为使我的名传遍全世界。’

18 Consequently, he has mercy upon whom he wills, and he hardens whom he wills. 7

这样看来,他愿意恩待谁,就恩待谁;他愿意使谁心硬,就使谁心硬。

19 8 You will say to me then, "Why (then) does he still find fault? For who can oppose his will?"

或者,你要问我说:既是这样,为什么他还要责怪人呢?有谁能抗拒他的意志呢?

20 But who indeed are you, a human being, to talk back to God? Will what is made say to its maker,"Why have you created me so?"

人呀!你是谁,竟敢向天主抗辩?制造品岂能对制造者说:你为什么这样制造了我?

21 Or does not the potter have a right over the clay, to make out of the same lump one vessel for a noble purpose and another for an ignoble one?

难道陶工不能随意用一团泥,把这一个作成贵重的器皿,把那一个作成卑贱的器皿吗?

22 What if God, wishing to show his wrath and make known his power, has endured with much patience the vessels of wrath made for destruction?

如果天主愿意显示自己的义怒,并彰显自己的威能,曾以宽宏大量,容忍了那些惹他发怒而应受毁灭的器皿;

23 This was to make known the riches of his glory to the vessels of mercy, which he has prepared previously for glory,

他如此作,是为把他那丰富的光荣,在那些他早已准备好,为进入光荣而蒙怜悯的器皿身上彰显出来,又有什么不可呢?

24 namely, us whom he has called, not only from the Jews but also from the Gentiles.

这些器皿就是我们这些不但从犹太人中,而且也从外邦人中被天主所宠召的人。

25 As indeed he says in Hosea: "Those who were not my people I will call ‘my people,' and her who was not beloved 9 I will call ‘beloved.'

这正如天主在欧瑟亚书中所说的:‘我要叫"非我人民"为"我的人民",又叫"不蒙爱怜者"为"蒙爱怜者";

26 And in the very place where it was said to them, ‘You are not my people,' there they shall be called children of the living God."

人在那里对他们说:你们不是我的人民,在同样的地方,他们要被称为永生天主的子女。’

27 And Isaiah cries out concerning Israel, "Though the number of the Israelites were like the sand of the sea, only a remnant will be saved;

论到以色列,依撒意亚却呼喊说:‘以色列子民的数目虽然多如海沙,唯有残存者要蒙受救恩,

28 for decisively and quickly will the Lord execute sentence upon the earth."

因为上主在大地上,要彻底迅速完成他的判决。’

29 And as Isaiah predicted: "Unless the Lord of hosts had left us descendants, we would have become like Sodom and have been made like Gomorrah."

依撒意亚又预言过:‘若非万军的上主给我们留下苖裔,我们早已如同索多玛,相似哈摩辣了。’

30 10 What then shall we say? That Gentiles, who did not pursue righteousness, have achieved it, that is, righteousness that comes from faith;

那么,我们可说什么呢?外邦人没有追求正义,却获得了正义,即由信仰而得的正义;

31 but that Israel, who pursued the law of righteousness, did not attain to that law?

以色列人追求使人成义的法律,却没有得到这种法律,

32 Why not? Because they did it not by faith, but as if it could be done by works. They stumbled over the stone that causes stumbling, 11

这是为什么呢?是因为他们不凭信仰,只凭着行为追求。他们正碰在那块绊脚石上,

33 as it is written: "Behold, I am laying a stone in Zion that will make people stumble and a rock that will make them fall, and whoever believes in him shall not be put to shame."

正如经上所载:‘看,我在熙雍按放了一块绊脚石,一块使人绊跌的盘石;相信他的人,不至蒙羞。’



Footnotes(注解)

1 [9:1-11:36] Israel's unbelief and its rejection of Jesus as savior astonished and puzzled Christians. It constituted a serious problem for them in view of God's specific preparation of Israel for the advent of the Messiah. Paul addresses himself here to the essential question of how the divine plan could be frustrated by Israel's unbelief. At the same time, he discourages both complacency and anxiety on the part of Gentiles. To those who might boast of their superior advantage over Jews, he warns that their enjoyment of the blessings assigned to Israel can be terminated. To those who might anxiously ask, "How can we be sure that Israel's fate will not be ours?" he replies that only unbelief can deprive one of salvation.

2 [1-5] The apostle speaks in strong terms of the depth of his grief over the unbelief of his own people. He would willingly undergo a curse himself for the sake of their coming to the knowledge of Christ (Romans 9:3; cf Lev 27:28-29). His love for them derives from God's continuing choice of them and from the spiritual benefits that God bestows on them and through them on all of humanity (Romans 9:4-5).

3 [5] Some editors punctuate this verse differently and prefer the translation, "Of whom is Christ according to the flesh, who is God over all." However, Paul's point is that God who is over all aimed to use Israel, which had been entrusted with every privilege, in outreach to the entire world through the Messiah.

4 [10] Children by one husband, our father Isaac: Abraham had two children, Ishmael and Isaac, by two wives, Hagar and Sarah, respectively. In that instance Isaac, although born later than Ishmael, became the bearer of the messianic promise. In the case of twins born to Rebecca, God's elective procedure is seen even more dramatically, and again the younger, contrary to Semitic custom, is given the preference.

5 [13] The literal rendering, "Jacob I loved, but Esau I hated," suggests an attitude of divine hostility that is not implied in Paul's statement. In Semitic usage "hate" means to love less; cf Luke 14:26 with Matthew 10:37. Israel's unbelief reflects the mystery of the divine election that is always operative within it. Mere natural descent from Abraham does not ensure the full possession of the divine gifts; it is God's sovereign prerogative to bestow this fullness upon, or to withhold it from, whomsoever he wishes; cf Matthew 3:9; John 8:39. The choice of Jacob over Esau is a case in point.

6 [14-18] The principle of divine election does not invite Christians to theoretical inquiry concerning the nonelected, nor does this principle mean that God is unfair in his dealings with humanity. The instruction concerning divine election is a part of the gospel and reveals that the gift of faith is the enactment of God's mercy (Romans 9:16). God raised up Moses to display that mercy, and Pharaoh to display divine severity in punishing those who obstinately oppose their Creator.

7 [18] The basic biblical principle is: those who will not see or hear shall not see or hear. On the other hand, the same God who thus makes stubborn or hardens the heart can reconstruct it through the work of the holy Spirit.

8 [19-29] The apostle responds to the objection that if God rules over faith through the principle of divine election, God cannot then accuse unbelievers of sin (Romans 9:19). For Paul, this objection is in the last analysis a manifestation of human insolence, and his "answer" is less an explanation of God's ways than the rejection of an argument that places humanity on a level with God. At the same time, Paul shows that God is far less arbitrary than appearances suggest, for God endures with much patience (Romans 9:22) a person like the Pharaoh of the Exodus.

9 [25] Beloved: in Semitic discourse means "preferred" or "favorite" (cf Romans 9:13). See Hosea 2:1, which is transposed after Hosea 3:5 in the NAB.

10 [30-33] In the conversion of the Gentiles and, by contrast, of relatively few Jews, the Old Testament prophecies are seen to be fulfilled; cf Romans 9:25-29. Israel feared that the doctrine of justification through faith would jeopardize the validity of the Mosaic law, and so they never reached their goal of righteousness that they had sought to attain through meticulous observance of the law (Romans 9:31). Since Gentiles, including especially Greeks and Romans, had a great regard for righteousness, Paul's statement concerning Gentiles in Romans 9:30 is to be understood from a Jewish perspective: quite evidently they had not been interested in "God's" righteousness, for it had not been revealed to them; but now in response to the proclamation of the gospel they respond in faith.

11 [32] Paul discusses Israel as a whole from the perspective of contemporary Jewish rejection of Jesus as Messiah. The Old Testament and much of Jewish noncanonical literature in fact reflect a fervent faith in divine mercy.

罗马人书 Romans Chapter 10
Romans
Chapter 10

1 1 Brothers, my heart's desire and prayer to God on their behalf is for salvation.

弟兄们!我心里所怀的切望,向天主所恳求的,就是为使我的同胞获得救恩。

2 I testify with regard to them that they have zeal for God, but it is not discerning.

我可以为他们作证:他们对天主有热心,但不合乎真知超见,

3 For, in their unawareness of the righteousness that comes from God and their attempt to establish their own (righteousness), they did not submit to the righteousness of God.

因为他们不认识由天主而来的正义,企图建立自己的正义,而不顺从天主的正义:

4 For Christ is the end 2 of the law for the justification of everyone who has faith.

因为法律的终向是基督,使凡信他的人获得正义。

5 3 Moses writes about the righteousness that comes from (the) law, "The one who does these things will live by them."

关于出自法律的正义,梅瑟曾写过:‘遵守法律的人,必因法律而生活。’

6 But the righteousness that comes from faith says, "Do not say in your heart, 'Who will go up into heaven?' (that is, to bring Christ down)

但是,出自信仰的正义却这样说:‘你心里不要说:谁能升到天上去?’意思是说:使基督从那里下来;

7 4 or ‘Who will go down into the abyss?' (that is, to bring Christ up from the dead)."

也不要说:‘谁能下到深渊里去?’意思是说:把基督从死者中领上来。

8 But what does it say? "The word is near you, in your mouth and in your heart" (that is, the word of faith that we preach),

正义到底说了什么?她说:‘天主的话离你很近,就在你的口里,就在你的心中。’这就是指我们关于信仰的宣讲。

9 for, if you confess 5 with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.

如果你口里承认耶稣为主,心里相信天主使他从死者中复活起来了,你便可获得救恩,

10 For one believes with the heart and so is justified, and one confesses with the mouth and so is saved.

因为心里相信,可使人成义;口里承认,可使人获得救恩。

11 For the scripture says, "No one who believes in him will be put to shame."

经上又说:‘凡相信他的人,不至于蒙羞。’

12 For there is no distinction between Jew and Greek; the same Lord is Lord of all, enriching all who call upon him.

其实,并没有犹太人与希腊人的区别,因为众人都有同一的主,他对一切呼号他的人都是富有慈惠的。

13 For "everyone who calls on the name of the Lord will be saved."

的确,‘凡呼号上主名号的人,必然获救。’

14 6 But how can they call on him in whom they have not believed? And how can they believe in him of whom they have not heard? And how can they hear without someone to preach?

但是,人若不信他,又怎能呼号他呢?从未听到他,又怎能信他呢?没有宣讲者,又怎能听到呢?

15 And how can people preach unless they are sent? As it is written, "How beautiful are the feet of those who bring (the) good news!" 7

若没有奉派遣,人又怎能去宣讲呢?正如所记载的:‘传布福音者的脚步是多么美丽啊!’

16 But not everyone has heeded the good news; for Isaiah says, "Lord, who has believed what was heard from us?"

然而并不是所有的人都服从了福音。依撒意亚曾说过:‘上主,有谁相信了我们的报道呢?’

17 Thus faith comes from what is heard, and what is heard comes through the word of Christ.

所以信仰是出于报道,报道是出于基督的命令。

18 But I ask, did they not hear? Certainly they did; for "Their voice has gone forth to all the earth, and their words to the ends of the world."

但我要问:难道他们没有听过吗?一定听过了。‘他们的声音传遍普世,他们的言语达于地极。’

19 But I ask, did not Israel understand? First Moses says: "I will make you jealous of those who are not a nation; with a senseless nation I will make you angry."

但是我再问:难道以色列人不明白吗?首先梅瑟说过:‘我要以那不成子民的人,激起你们的妒火;以愚昧的民族,惹起你们的怒气。’

20 Then Isaiah speaks boldly and says: "I was found (by) those who were not seeking me; I revealed myself to those who were not asking for me."

继而依撒意亚也放胆说:‘未曾寻找我的人,找到了我;对未曾访问我的人,我显现了。’

21 But regarding Israel he says, "All day long I stretched out my hands to a disobedient and contentious people."

但是关于以色列人却说:‘我整天向悖逆违抗的民族,伸出我的手。’


Footnotes(注解)

1 [1-13] Despite Israel's lack of faith in God's act in Christ, Paul does not abandon hope for her salvation (Romans 10:1). However, Israel must recognize that the Messiah's arrival in the person of Jesus Christ means the termination of the Mosaic law as the criterion for understanding oneself in a valid relationship to God. Faith in God's saving action in Jesus Christ takes precedence over any such legal claim (Romans 10:6).

2 [4] The Mosaic legislation has been superseded by God's action in Jesus Christ. Others understand end here in the sense that Christ is the goal of the law, i.e., the true meaning of the Mosaic law, which cannot be correctly understood apart from him. Still others believe that both meanings are intended.

3 [5-6] The subject of the verb says (Romans 10:6) is righteousness personified. Both of the statements in Romans 10:5, 6 derive from Moses, but Paul wishes to contrast the language of law and the language of faith.

4 [7] Here Paul blends Deut 30:13 and Psalm 107:26.

5 [9-11] To confess Jesus as Lord was frequently quite hazardous in the first century (cf Matthew 10:18; 1 Thes 2:2; 1 Peter 2:18-21; 3:14). For a Jew it could mean disruption of normal familial and other social relationships, including great economic sacrifice. In the face of penalties imposed by the secular world, Christians are assured that no one who believes in Jesus will be put to shame (Romans 10:11).

6 [14-21] The gospel has been sufficiently proclaimed to Israel, and Israel has adequately understood God's plan for the messianic age, which would see the gospel brought to the uttermost parts of the earth. As often in the past, Israel has not accepted the prophetic message; cf Acts 7:51-53.

7 [15] How beautiful are the feet of those who bring [the] good news: in Semitic fashion, the parts of the body that bring the messenger with welcome news are praised; cf Luke 11:27.

罗马人书 Romans Chapter 11
Romans
Chapter 11

1 1 I ask, then, has God rejected his people? Of course not! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.

我再问:莫非天主摈弃了自己的人民吗?断然不是!我自己就是个以色列人,出于亚巴郎的后裔,本雅明支派。

2 God has not rejected his people whom he foreknew. Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

天主并没有摈弃他所预选的人民。难道你们不知道圣经在厄里亚篇上说了什么,他怎样向天主抱怨以色列?

3 "Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they are seeking my life."

‘上主呀!他们杀了你的先知,毁坏了你的祭坛,只剩下了我一个,他们还在谋害我的性命。’

4 But what is God's response to him? "I have left for myself seven thousand men who have not knelt to Baal."

然而神谕告诉了他什么?‘我为我自己留下了七千人,他们没有向巴耳屈过膝。’

5 So also at the present time there is a remnant, chosen by grace.

同样,现在也留下了一些残余,即天主以恩宠所选拔的人。

6 But if by grace, it is no longer because of works; otherwise grace would no longer be grace.

既是出于恩宠,就不是出于作为,不然,恩宠就不算为恩宠了。

7 What then? What Israel was seeking it did not attain, but the elect attained it; the rest were hardened,

那么还说什么呢?以色列全体所寻求的,没有得到,只有那些蒙选的人得到了;其余的都顽梗不化了。

8 as it is written: "God gave them a spirit of deep sleep, eyes that should not see and ears that should not hear, down to this very day."

正如所记载的:‘天主赋予了他们沉睡的神,有眼看不见,有耳听不见,直到今日,仍是如此。’

9 And David says: "Let their table become a snare and a trap, a stumbling block and a retribution for them;

达味也说过:‘愿他们的筵席成为他们的陷阱、罗网、绊脚石和应得的报应。

10 let their eyes grow dim so that they may not see, and keep their backs bent forever."

愿他们的眼睛昏迷,不得看见。愿你使他们的脊背常常弯曲。’

11 2 Hence I ask, did they stumble so as to fall? Of course not! But through their transgression salvation has come to the Gentiles, so as to make them jealous.

那么我再问:他们失足,是要他们永久跌倒吗?绝对不是!而是借着他们的过犯,使救恩临到外邦人,为刺激他们发愤。

12 Now if their transgression is enrichment for the world, and if their diminished number is enrichment for the Gentiles, how much more their full number.

如果因他们的过犯,世界得以致富,因他们的堕落,外邦人得以致富;他们全体归正,更将怎样呢?

13 Now I am speaking to you Gentiles. Inasmuch then as I am the apostle to the Gentiles, I glory in my ministry

我对你们外邦人说:我既然是外邦人的宗徒,我必要光荣我的职务;

14 in order to make my race jealous and thus save some of them.

这样,或许可激动我的同胞发愤,因而能拯救他们几个人。

15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

如果因他们被遗弃,世界与天主和好了;那么,他们如果蒙收纳,岂不是死而复生吗?

16 3 If the firstfruits are holy, so is the whole batch of dough; and if the root is holy, so are the branches.

如果所献的初熟的麦面是圣的,全面团也成为圣的;如果树根是圣的,树枝也是圣的。

17 But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place and have come to share in the rich root of the olive tree,

假如有几条橄榄树枝被折下来,而你这枝野橄榄树枝被接上去,同沾橄榄树根的肥脂,

18 do not boast against the branches. If you do boast, consider that you do not support the root; the root supports you.

就不可向旧树枝自夸。如果你想自夸,就该想不是你托着树根,而是树根托着你。

19 Indeed you will say, "Branches were broken off so that I might be grafted in."

或者你要说:树枝被折下来,正是为叫我接上去。

20 That is so. They were broken off because of unbelief, but you are there because of faith. So do not become haughty, but stand in awe.

不错,他们因了不信而被折下来,你要因着信,才站得住。你决不可心高气傲,反应恐惧,

21 For if God did not spare the natural branches, (perhaps) he will not spare you either.

因为天主既然没有怜惜了那些原有的树枝,将来也许不怜惜你。

22 See, then, the kindness and severity of God: severity toward those who fell, but God's kindness to you, provided you remain in his kindness; otherwise you too will be cut off.

可见天主又慈善又严厉:天主对于跌倒了的人是严厉的,对于你却是慈善的,只要你存留在他的慈善上;不然你也必要被砍去。

23 And they also, if they do not remain in unbelief, will be grafted in, for God is able to graft them in again.

至于他们,如果他们不固执于无信之中,必会再被接上去,因为天主有能力重新把他们接上去。

24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated one, how much more will they who belong to it by nature be grafted back into their own olive tree.

其实,如果你这由本生的野橄榄树上被砍下来的,逆着性被接在好橄榄树上,何况他们那些原生的树枝,岂不更容易接在自己原来的橄榄树上么?

25 4 I do not want you to be unaware of this mystery, brothers, so that you will not become wise (in) your own estimation: a hardening has come upon Israel in part, until the full number of the Gentiles comes in,

弟兄们!免得你们自作聪明,我不愿意你们不知道这项奥秘的事,就是只有一部分是执迷不悟的,直到外邦人全数进入天国为止:

26 and thus all Israel will be saved, as it is written: "The deliverer will come out of Zion, he will turn away godlessness from Jacob;

那时,全以色列必也获救,正如经上所载:‘拯救者必要来自熙雍,从雅各伯中消除不敬之罪;

27 and this is my covenant with them when I take away their sins."

这是我与他们所订立的盟约:那时我要赦免他们的罪恶。’

28 In respect to the gospel, they are enemies on your account; but in respect to election, they are beloved because of the patriarchs.

照福音来说,他们由于你们的缘故,成了天主的仇人;但照召选来说,由于他们祖先的缘故,他们仍是可爱的,

29 For the gifts and the call of God are irrevocable.

因为天主的恩赐和召选是决不会撤回的。

30 5 Just as you once disobeyed God but have now received mercy because of their disobedience,

就如你们以前背叛了天主,如今却因了他们的背叛而蒙受了怜悯;

31 so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may (now) receive mercy.

同样,因了你们所受的怜悯,他们如今背叛,这是为叫他们今后也蒙受怜悯,

32 For God delivered all to disobedience, that he might have mercy upon all.

因为天主把众人都禁锢在背叛之中,是为要怜悯众人。

33 6 Oh, the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways!

啊!,天主的富饶,上智和知识,是多么高深!他的决断是多么不可测量!他的道路是多么不可探察!

34 "For who has known the mind of the Lord 7 or who has been his counselor?"

有谁曾知道上主的心意?或者,有谁曾当过他的顾问?

35 8 "Or who has given him anything that he may be repaid?"

或者,有谁曾先施恩于他,而望他还报呢?

36 For from him and through him and for him are all things. To him be glory forever. Amen.

因为万物都出于他,依赖他,而归于他。愿光荣归于他至于永世!阿们!。



Footnotes(注解)

1 [1-10] Although Israel has been unfaithful to the prophetic message of the gospel (Romans 10:14-21), God remains faithful to Israel. Proof of the divine fidelity lies in the existence of Jewish Christians like Paul himself. The unbelieving Jews, says Paul, have been blinded by the Christian teaching concerning the Messiah.

2 [11-15] The unbelief of the Jews has paved the way for the preaching of the gospel to the Gentiles and for their easier acceptance of it outside the context of Jewish culture. Through his mission to the Gentiles Paul also hopes to fill his fellow Jews with jealousy. Hence he hastens to fill the entire Mediterranean world with the gospel. Once all the Gentile nations have heard the gospel, Israel as a whole is expected to embrace it. This will be tantamount to resurrection of the dead, that is, the reappearance of Jesus Christ with all the believers at the end of time.

3 [16-24] Israel remains holy in the eyes of God and stands as a witness to the faith described in the Old Testament because of the firstfruits (or the first piece baked) (Romans 11:16), that is, the converted remnant, and the root that is holy, that is, the patriarchs (Romans 11:16). The Jews' failure to believe in Christ is a warning to Gentile Christians to be on guard against any semblance of anti-Jewish arrogance, that is, failure to recognize their total dependence on divine grace.

4 [25-29] In God's design, Israel's unbelief is being used to grant the light of faith to the Gentiles. Meanwhile, Israel remains dear to God (cf Romans 9:13), still the object of special providence, the mystery of which will one day be revealed.

5 [30-32] Israel, together with the Gentiles who have been handed over to all manner of vices (Romans 1), has been delivered . . . to disobedience. The conclusion of Romans 11:32 repeats the thought of Romans 5:20, "Where sin increased, grace overflowed all the more."

6 [33-36] This final reflection celebrates the wisdom of God's plan of salvation. As Paul has indicated throughout these chapters, both Jew and Gentile, despite the religious recalcitrance of each, have received the gift of faith. The methods used by God in making this outreach to the world stagger human comprehension but are at the same time a dazzling invitation to abiding faith.

7 [34] The citation is from the Greek text of Isaiah 40:13. Paul does not explicitly mention Isaiah in this verse, nor Job in 11:35.

8 [35] Paul quotes from an old Greek version of Jb 41, 3a, which differs from the Hebrew text (Job 41:11a).


  
  
罗马人书 Romans Chapter 12
Romans
Chapter 12

1 1 2 I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship.

所以弟兄们!我以天主的仁慈请求你们,献上你们的身体当作生活、圣洁和悦乐天主的祭品:这才是你们合理的敬礼。

2 Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect.

你们不可与此世同化,反而应以更新的心思变化自己,为使你们能辨别什么是天主的旨意,什么是善事,什么是悦乐天主的事,什么是成全的事。

3 For by the grace given to me I tell everyone among you not to think of himself more highly than one ought to think, but to think soberly, each according to the measure of faith that God has apportioned.

我因所赐给我的圣宠,告诉你们每一位:不可把自己估计得太高,而过了份;但应按照天主所分与各人的信德尺度,估计得适中。

4 For as in one body we have many parts, and all the parts do not have the same function,

就如我们在一个身体上有许多肢体,但每个肢体,都有不同的作用;

5 so we, though many, are one body in Christ 3 and individually parts of one another.

同样,我们众人在基督内,也都是一个身体,彼此之间,每个都是肢体。

6 Since we have gifts that differ according to the grace given to us, let us exercise them: 4 if prophecy, in proportion to the faith;

按我们各人所受的圣宠,各有不同的恩赐:如果是说预言,就应与信德相符合;

7 if ministry, in ministering; if one is a teacher, in teaching;

如果是服务,就应用在服务上;如果是教导,就应用在教导上;

8 if one exhorts, in exhortation; if one contributes, in generosity; if one is over others, 5 with diligence; if one does acts of mercy, with cheerfulness.

如果是劝勉,就应用在劝勉上;施与的,应该大方;监督的,应该殷勤;行慈善的,应该和颜悦色。

9 Let love be sincere; hate what is evil, hold on to what is good;

爱情不可是虚伪的。你们当厌恶恶事,附和善事。

10 love one another with mutual affection; anticipate one another in showing honor.

论兄弟之爱,要彼此相亲相爱;论尊敬,要彼此争先。

11 Do not grow slack in zeal, be fervent in spirit, serve the Lord.

论关怀,不可疏忽;论心神,要热切;对于主,要衷心事奉。

12 Rejoice in hope, endure in affliction, persevere in prayer.

论望德,要喜乐;在困苦中,要忍耐;在祈祷上,要恒心;

13 Contribute to the needs of the holy ones, exercise hospitality.

对圣者的急需,要分担;对客人,要款待。

14 6 Bless those who persecute (you), bless and do not curse them.

迫害你们的,要祝福;只可祝福,不可诅咒。

15 Rejoice with those who rejoice, weep with those who weep.

应与喜乐的一同喜乐,与哭泣的一同哭泣。

16 Have the same regard for one another; do not be haughty but associate with the lowly; do not be wise in your own estimation.

彼此要同心合意,不可心高妄想,却要俯就卑微的人。不可自作聪明。

17 Do not repay anyone evil for evil; be concerned for what is noble in the sight of all.

对人不可以恶报恶,对众人要勉励行善;

18 If possible, on your part, live at peace with all.

如若可能,应尽力与众人和睦相处。

19 Beloved, do not look for revenge but leave room for the wrath; for it is written, "Vengeance is mine, I will repay, says the Lord."

诸位亲爱的,你们不可为自己复仇,但应给天主的忿怒留有余地,因为经上记载:‘上主说:复仇是我的事,我必报复。’

20 Rather, "if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals upon his head."

所以:‘如果你的仇人饿了,你要给他饭吃;渴了,应给他水喝,因为你这样做,是将炭火堆在他头上。’

21 Do not be conquered by evil but conquer evil with good.

你不可为恶所胜,反应以善胜恶。



Footnotes(注解)

1 [12:1-13:14] Since Christ marks the termination of the Mosaic law as the primary source of guidance for God's people (Romans 10:4), the apostle explains how Christians can function, in the light of the gift of justification through faith, in their relation to one another and the state.

2 [1-8] The Mosaic code included elaborate directions on sacrifices and other cultic observances. The gospel, however, invites believers to present their bodies as a living sacrifice (Romans 12:1). Instead of being limited by specific legal maxims, Christians are liberated for the exercise of good judgment as they are confronted with the many and varied decisions required in the course of daily life. To assist them, God distributes a variety of gifts to the fellowship of believers, including those of prophecy, teaching, and exhortation (Romans 12:6-8). Prophets assist the community to understand the will of God as it applies to the present situation (Romans 12:6). Teachers help people to understand themselves and their responsibilities in relation to others (Romans 12:7). One who exhorts offers encouragement to the community to exercise their faith in the performance of all that is pleasing to God (Romans 12:8). Indeed, this very section, beginning with Romans 12:1, is a specimen of Paul's own style of exhortation.

3 [5] One body in Christ: on the church as the body of Christ, see 1 Cor 12:12-27.

4 [6] Everyone has some gift that can be used for the benefit of the community. When the instruction on justification through faith is correctly grasped, the possesser of a gift will understand that it is not an instrument of self-aggrandizement. Possession of a gift is not an index to quality of faith. Rather, the gift is a challenge to faithful use.

5 [8] Over others: usually taken to mean "rule over" but possibly "serve as a patron." Wealthier members in Greco-Roman communities were frequently asked to assist in public service projects. In view of the references to contributing in generosity and to acts of mercy, Paul may have in mind people like Phoebe (Romans 16:1-2), who is called a benefactor (or "patron") because of the services she rendered to many Christians, including Paul.

6 [14-21] Since God has justified the believers, it is not necessary for them to take justice into their own hands by taking vengeance. God will ultimately deal justly with all, including those who inflict injury on the believers. This question of personal rights as a matter of justice prepares the way for more detailed consideration of the state as adjudicator.

罗马人书 Romans Chapter 13
Romans
Chapter 13

1 1 Let every person be subordinate to the higher authorities, for there is no authority except from God, and those that exist have been established by God.

每人要服从上级有权柄的人,因为没有权柄不是从天主来的,所有的权柄都是由天主规定的。

2 Therefore, whoever resists authority opposes what God has appointed, and those who oppose it will bring judgment upon themselves.

所以谁反抗权柄,就是反抗天主的规定,而反抗的人就是自取处罚。

3 For rulers are not a cause of fear to good conduct, but to evil. Do you wish to have no fear of authority? Then do what is good and you will receive approval from it,

因为长官为行善的人,不是可怕的;为行恶的人,才是可怕的。你愿意不怕掌权的吗?你行善罢!那就可由他得到称赞,

4 for it is a servant of God for your good. But if you do evil, be afraid, for it does not bear the sword without purpose; it is the servant of God to inflict wrath on the evildoer.

因为他是天主的仆役,是为相帮你行善;你若作恶,你就该害怕,因为他不是无故带剑;他既是天主的仆役,就负责惩罚作恶的人;

5 Therefore, it is necessary to be subject not only because of the wrath but also because of conscience.

所以必须服从,不只是为怕惩罚,而也是为了良心。

6 This is why you also pay taxes, for the authorities are ministers of God, devoting themselves to this very thing.

为此,你们也该完粮,因为他们是天主的差役,是专为尽这义务的。

7 Pay to all their dues, taxes to whom taxes are due, toll to whom toll is due, respect to whom respect is due, honor to whom honor is due.

凡人应得的,你们要付清;该给谁完粮,就完粮;该给谁纳税,就纳税;该敬畏的,就敬畏;该尊敬的,就尊敬。

8 2 Owe nothing to anyone, except to love one another; for the one who loves another has fulfilled the law.

除了彼此相爱外,你们不可再欠人什么,因为谁爱别人,就满全了法律。

9 The commandments, "You shall not commit adultery; you shall not kill; you shall not steal; you shall not covet," and whatever other commandment there may be, are summed up in this saying, (namely) "You shall love your neighbor as yourself."

其实‘不可奸淫,不可杀人,不可偷盗,不可贪恋,’以及其他任何诫命,都包含在这句话里:就是‘爱你的近人如你自己。’

10 Love does no evil to the neighbor; hence, love is the fulfillment of the law.

爱不加害于人,所以爱就是法律的满全。

11 3 And do this because you know the time; it is the hour now for you to awake from sleep. For our salvation is nearer now than when we first believed;

再者,你们该认清这个时期,现在已经是由睡梦中醒来的时辰了,因为我们的救恩,现今比我们当初信的时候更临近了。

12 the night is advanced, the day is at hand. Let us then throw off the works of darkness (and) put on the armor of light;

黑夜深了,白日已近,所以我们该脱去黑暗的行为,佩戴光明的武器;

13 let us conduct ourselves properly as in the day, 4 not in orgies and drunkenness, not in promiscuity and licentiousness, not in rivalry and jealousy.

行动要端庄,好象在白天一样,不可狂宴豪饮,不可淫乱放荡,不可争斗嫉妒;

14 But put on the Lord Jesus Christ, and make no provision for the desires of the flesh.

但该穿上主耶稣基督;不应只挂念肉性的事,以满足私欲。



Footnotes(注解)

1 [1-7] Paul must come to grips with the problem raised by a message that declares people free from the law. How are they to relate to Roman authority? The problem was exacerbated by the fact that imperial protocol was interwoven with devotion to various deities. Paul builds on the traditional instruction exhibited in Wisdom 6:1-3, according to which kings and magistrates rule by consent of God. From this perspective, then, believers who render obedience to the governing authorities are obeying the one who is highest in command. At the same time, it is recognized that Caesar has the responsibility to make just ordinances and to commend uprightness; cf Wisdom 6:4-21. That Caesar is not entitled to obedience when such obedience would nullify God's prior claim to the believers' moral decision becomes clear in the light of the following verses.

2 [8-10] When love directs the Christian's moral decisions, the interest of law in basic concerns, such as familial relationships, sanctity of life, and security of property, is safeguarded (Romans 13:9). Indeed, says Paul, the same applies to any other commandment (Romans 13:9), whether one in the Mosaic code or one drawn up by local magistrates under imperial authority. Love anticipates the purpose of public legislation, namely, to secure the best interests of the citizenry. Since Caesar's obligation is to punish the wrongdoer (Romans 13:4), the Christian who acts in love is free from all legitimate indictment.

3 [11-14] These verses provide the motivation for the love that is encouraged in Romans 13:8-10.

4 [13] Let us conduct ourselves properly as in the day: the behavior described in Romans 1:29-30 is now to be reversed. Secular moralists were fond of making references to people who could not wait for nightfall to do their carousing. Paul says that Christians claim to be people of the new day that will dawn with the return of Christ. Instead of planning for nighttime behavior they should be concentrating on conduct that is consonant with avowed interest in the Lord's return.
罗马人书 Romans Chapter 14
Romans
Chapter 14

1 1 Welcome anyone who is weak in faith, but not for disputes over opinions.

对信德软弱的人,你们该容纳,不要为意见而争论。

2 One person believes that one may eat anything, while the weak person eats only vegetables.

有人以为什么都可吃,但那软弱的人只吃蔬菜。

3 The one who eats must not despise the one who abstains, and the one who abstains must not pass judgment on the one who eats; for God has welcomed him.

那吃的,不要轻视不吃的;不吃的,也不要判断吃的,因为天主已接纳了他。

4 Who are you to pass judgment on someone else's servant? Before his own master he stands or falls. And he will be upheld, for the Lord is able to make him stand.

你是谁,你竟敢判断别人的家仆?他或站立,或跌倒,都由他自己的主人管;但他必站得住,因为主能够使他站得住。

5 (For) one person considers one day more important than another, while another person considers all days alike. Let everyone be fully persuaded in his own mind. 2

有人以为这日比那日强,但也有人以为日日都一样;各人对自己的心思应坚信不移才好!

6 Whoever observes the day, observes it for the Lord. Also whoever eats, eats for the Lord, since he gives thanks to God; while whoever abstains, abstains for the Lord and gives thanks to God.

那遵守日子的,是为主而遵守;那吃的,是为主而吃,因为他感谢天主;那不吃的,也是为主而不吃,他也感谢天主。

7 None of us lives for oneself, and no one dies for oneself.

因为我们中没有一人是为自己而生的,也没有一人是为自己而死的;

8 For if we live, we live for the Lord, 3 and if we die, we die for the Lord; so then, whether we live or die, we are the Lord's.

因为我们或者生,是为主而生,或者死,是为主而死;所以我们或生或死,都是属于主。

9 For this is why Christ died and came to life, that he might be Lord of both the dead and the living.

因为基督死而复生了,正是为作生者和死者的主。

10 Why then do you judge your brother? Or you, why do you look down on your brother? For we shall all stand before the judgment seat of God;

你为什么判断你的弟兄?或者,你为什么轻视你的弟兄?我们众人都要站在天主的审判台前,

11 for it is written:"As I live, says the Lord, every knee shall bend before me, and every tongue shall give praise to God."

因为经上记载说:‘我指着我自己起誓──上主的誓语:众膝都要向我跪拜,众舌都要赞颂天主。’

12 So (then) each of us shall give an account of himself (to God).

这样看起来,我们每人都要向天主交自己的账。

13 Then let us no longer judge one another, but rather resolve never to put a stumbling block or hindrance in the way of a brother.

因此,我们不可再彼此判断了,反之,你们应拿定主意:总不可使弟兄失足或跌倒。

14 I know and am convinced in the Lord Jesus that nothing is unclean in itself; still, it is unclean for someone who thinks it unclean.

在耶稣基督内,我知道,并深信:没有什么本身是不洁的;除非有人想什么是不洁的,那东西为他才是不洁的。

15 If your brother is being hurt by what you eat, your conduct is no longer in accord with love. Do not because of your food destroy him for whom Christ died.

如果你因着食物使你的兄弟心乱,你便不是按照爱德行事。基督为他死了,你不可因着你的食物使他丧亡,

16 So do not let your good be reviled.

所以你们不可使你们的优点受到诽谤。

17 For the kingdom of God is not a matter of food and drink, but of righteousness, peace, and joy in the holy Spirit;

其实天主的国并不在于吃喝,而在于义德、平安以及在圣神内的喜乐:

18 whoever serves Christ in this way is pleasing to God and approved by others.

凡是按这原则事奉基督的,才为天主所喜悦,为众人所称许;

19 Let us 4 then pursue what leads to peace and to building up one another.

所以我们该追求平安的事,以及彼此建立的事,

20 For the sake of food, do not destroy the work of God. Everything is indeed clean, but it is wrong for anyone to become a stumbling block by eating;

不可为了食物的缘故,而摧毁天主的工程。一切固然都是洁净的,但若人吃了,能使人失足,这为他便是恶事了。

21 it is good not to eat meat or drink wine or do anything that causes your brother to stumble.

更好是不吃肉,不喝酒,不作什么能使你的弟兄跌倒的事。

22 Keep the faith (that) you have to yourself in the presence of God; blessed is the one who does not condemn himself for what he approves.

你有信心,就在天主前为你自己保有罢!那在自己认为可行的事上,问心无愧,才是有福的。

23 But whoever has doubts is condemned if he eats, because this is not from faith; for whatever is not from faith is sin. 5

但谁若怀着疑心吃了,便被判有罪,因为这不是出于信心做的:凡不出于信心做的,就是罪。



Footnotes(注解)

1 [14:1-15:6] Since Christ spells termination of the law, which included observance of specific days and festivals as well as dietary instruction, the jettisoning of long-practiced customs was traumatic for many Christians brought up under the Mosaic code. Although Paul acknowledges that in principle no food is a source of moral contamination (Romans 14:14), he recommends that the consciences of Christians who are scrupulous in this regard be respected by other Christians (Romans 14:21). On the other hand, those who have scruples are not to sit in judgment on those who know that the gospel has liberated them from such ordinances (Romans 14:10). See 1 Cor 8; 10.

2 [5] Since the problem to be overcome was humanity's perverted mind or judgment (Romans 1:28), Paul indicates that the mind of the Christian is now able to function with appropriate discrimination (cf Romans 12:2).

3 [8] The Lord: Jesus, our Master. The same Greek word, kyrios, was applied to both rulers and holders of slaves. Throughout the Letter to the Romans Paul emphasizes God's total claim on the believer; see the note on Romans 1:1.

4 [19] some manuscripts, versions, and church Fathers read,"We then pursue . . ."; cf Romans 5:1.

5 [23] Whatever is not from faith is sin: Paul does not mean that all the actions of unbelievers are sinful. He addresses himself to the question of intracommunity living. Sin in the singular is the dreadful power described in Romans 5:12-14.


罗马人书 Romans Chapter 15
Romans
Chapter 15

1 We who are strong ought to put up with the failings of the weak and not to please ourselves;

我们强壮者,该担待不强壮者的软弱,不可只求自己的喜悦。

2 let each of us please our neighbor for the good, for building up.

我们每人都该求近人的喜悦,使他受益,得以建立,

3 For Christ did not please himself; but, as it is written, "The insults of those who insult you fall upon me." 1

因为连基督也没有寻求自己的喜悦,如所记载的:‘辱骂你者的辱骂,都落在我身上。’

4 For whatever was written previously was written for our instruction, that by endurance and by the encouragement of the scriptures we might have hope.

其实,凡经上所写的,都是为教训我们而写的,为叫我们因着经典上所教训的忍耐和安慰,获得希望。

5 May the God of endurance and encouragement grant you to think in harmony 2 with one another, in keeping with Christ Jesus,

愿赐忍耐和安慰的天主,赏赐你们仿效耶稣基督的榜样,彼此同心合意,

6 that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.

好一心一口光荣我们的主耶稣基督的天主和父。

7 3 Welcome one another, then, as Christ welcomed you, for the glory of God.

为此,你们要为光荣天主而彼此接纳,犹如基督也接纳了你们一样。

8 For I say that Christ became a minister of the circumcised to show God's truthfulness, to confirm the promises to the patriarchs,

我是要说:基督为了彰显天主的真实,成了[割损]的仆役,为实践向先祖们所赐的恩许,

9 but so that the Gentiles might glorify God for his mercy. As it is written: "Therefore, I will praise you among the Gentiles and sing praises to your name."

而也使外邦人因天主的怜悯而去光荣天主,正如所记载的:‘为此,我要在异民中称赞你,歌颂你的圣名。’

10 And again it says: "Rejoice, O Gentiles, with his people." 4

又说:‘异民!你们要和他的百姓一同欢乐!’

11 And again: "Praise the Lord, all you Gentiles, and let all the peoples praise him."

又说:‘列国万民,请赞美上主!一切民族,请歌颂他!’

12 And again Isaiah says: "The root of Jesse shall come, raised up to rule the Gentiles; in him shall the Gentiles hope."

依撒意亚又说:‘叶瑟的根苗将要出现,要起来统治外邦人;外邦人都要寄望于他。’

13 May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the holy Spirit.

愿赐望德的天主,因着你们的信心,使你们充满各种喜乐和平安,使你们因着圣神的德能,富于望德。

14 5 I myself am convinced about you, my brothers, that you yourselves are full of goodness, 6 filled with all knowledge, and able to admonish one another.

我的弟兄们,我本人深信你们是充满善意,满备各种知识的,并能彼此劝勉。

15 But I have written to you rather boldly in some respects to remind you, because of the grace given me by God

我给你们写信未免有些大胆,不过我只想唤起你们的回忆,因为天主赐给了我恩宠,

16 to be a minister of Christ Jesus to the Gentiles in performing the priestly service of the gospel of God, so that the offering up of the Gentiles may be acceptable, sanctified by the holy Spirit.

使我为外邦人成了耶稣基督的使臣,天主福音的司祭,好使外邦人经圣神的祝圣,成为可悦纳的祭品。

17 In Christ Jesus, then, I have reason to boast in what pertains to God.

所以对于事奉天主的事,我可以在耶稣基督内夸口,

18 For I will not dare to speak of anything except what Christ has accomplished through me to lead the Gentiles to obedience by word and deed,

因为我不敢提及别的,只说基督借我,以言语,以行动,借着奇迹、异事的能力和天主圣神的德能,所作的使外邦人归顺的事,

19 by the power of signs and wonders, by the power of the Spirit (of God), so that from Jerusalem all the way around to Illyricum 7 I have finished preaching the gospel of Christ.

以致我从耶路撒冷及其四周,直到依里黎苛,传遍了基督的福音;

20 Thus I aspire 8 to proclaim the gospel not where Christ has already been named, so that I do not build on another's foundation,

并且专在没有认识基督的地方传布福音,引以为荣,免得我在别人的基础上建筑,

21 but as it is written: "Those who have never been told of him shall see, and those who have never heard of him shall understand." 9

如经上记载的:‘那些关于他没有得到传报的人,必要看见;那些没有听说过的人,必要明了。’

22 That is why I have so often been prevented from coming to you.

这就是我屡次被阻延,不能到你们那里去的缘故。

23 But now, since I no longer have any opportunity in these regions and since I have desired to come to you for many years,

但如今在这一带再没有可传的地方了,而且多年以来,我就有到你们那里去的心愿,

24 I hope to see you in passing as I go to Spain and to be sent on my way there by you, after I have enjoyed being with you for a time.

所以当我往西班牙去的时候,我希望中途能见到你们,得以稍微满足我见你们的心愿,然后由你们送我上道。

25 10 Now, however, I am going to Jerusalem to minister to the holy ones.

不过,现在我要起身往耶路撒冷去,为供应圣徒,

26 For Macedonia and Achaia 11 have decided to make some contribution for the poor among the holy ones in Jerusalem;

因为马其顿和阿哈雅人,甘心乐意为耶路撒冷的贫苦圣徒捐了一笔款项;

27 they decided to do it, and in fact they are indebted to them, for if the Gentiles have come to share in their spiritual blessings, they ought also to serve them in material blessings.

说他们甘心乐意,其实他们是欠他们的债。因为外邦人既分沾了他们的神恩,也就该在物质上扶助他们。

28 So when I have completed this and safely handed over this contribution to them, I shall set out by way of you to Spain;

所以我一办妥了这事,向他们交代了这项捐款以后,便要路过你们那里,往西班牙去。

29 and I know that in coming to you I shall come in the fullness of Christ's blessing.

我知道,我去你们那里,必要满带基督的降福而去。

30 I urge you, (brothers,) by our Lord Jesus Christ and by the love of the Spirit, to join me in the struggle by your prayers to God on my behalf,

弟兄们!我因我们的主耶稣基督,并因圣神的爱,请求你们,以你们为我在天主前的祈祷,与我一起奋斗,

31 that I may be delivered from the disobedient in Judea, and that my ministry for Jerusalem may be acceptable to the holy ones,

使我脱免在犹太地不信者的手,并使我带到耶路撒冷的款项,得蒙圣徒悦纳。

32 so that I may come to you with joy by the will of God and be refreshed together with you.

这样,可使我照天主的旨意,高兴地到你们那里去,同你们一起稍微休息。

33 The God of peace be with all of you. Amen.

愿赐平安的天主与你们众人同在!阿们。



Footnotes(注解)

1 [3] Liberation from the law of Moses does not make the scriptures of the old covenant irrelevant. Much consolation and motivation for Christian living can be derived from the Old Testament, as in the citation from Psalm 69:10. Because this psalm is quoted several times in the New Testament, it has been called indirectly messianic.

2 [5] Think in harmony: a Greco-Roman ideal. Not rigid uniformity of thought and expression but thoughtful consideration of other people's views finds expression here.

3 [7-13] True oneness of mind is found in pondering the ultimate mission of the church: to bring it about that God's name be glorified throughout the world and that Jesus Christ be universally recognized as God's gift to all humanity. Paul here prepares his addressees for the climactic appeal he is about to make.

4 [10] Paul's citation of Deut 32:43 follows the Greek version.

5 [14-33] Paul sees himself as apostle and benefactor in the priestly service of the gospel and so sketches plans for a mission in Spain, supported by those in Rome.

6 [14] Full of goodness: the opposite of what humanity was filled with according to Romans 1:29-30.

7 [19] Illyricum: Roman province northwest of Greece on the eastern shore of the Adriatic.

8 [20] I aspire: Paul uses terminology customarily applied to philanthropists. Unlike some philanthropists of his time, Paul does not engage in cheap competition for public acclaim. This explanation of his missionary policy is to assure the Christians in Rome that he is also not planning to remain in that city and build on other people's foundations (cf 2 Cor 10:12-18). However, he does solicit their help in sending him on his way to Spain, which was considered the limit of the western world. Thus Paul's addressees realize that evangelization may be understood in the broader sense of mission or, as in Romans 1:15, of instruction within the Christian community that derives from the gospel.

9 [21] The citation from Isaiah 52:15 concerns the Servant of the Lord. According to Isaiah, the Servant is first of all Israel, which was to bring the knowledge of Yahweh to the nations. In Romans 9-11 Paul showed how Israel failed in this mission. Therefore, he himself undertakes almost singlehandedly Israel's responsibility as the Servant and moves as quickly as possible with the gospel through the Roman empire.

10 [25-27] Paul may have viewed the contribution he was gathering from Gentile Christians for the poor in Jerusalem (cf 2 Cor 8-9) as a fulfillment of the vision of Isaiah 60:5-6. In confidence that the messianic fulfillment was taking place, Paul stresses in Romans 14-16 the importance of harmonious relationships between Jews and Gentiles.

11 [26] Achaia: the Roman province of southern Greece.

罗马人书 Romans Chapter 16
Romans
Chapter 16

1 1 2 I commend to you Phoebe our sister, who is (also) a minister of the church at Cenchreae,

我把我们的姊妹福依贝托给你们,她是耕格勒教会的女执事,

2 that you may receive her in the Lord in a manner worthy of the holy ones, and help her in whatever she may need from you, for she has been a benefactor to many and to me as well.

你们要在主内以相宜于圣者的态度,接待她,如果她在什么事上需要你们的帮助,你们就帮助她,因为她帮助了许多人,也帮助过我。

3 Greet Prisca and Aquila, 3 my co-workers in Christ Jesus,

请问候普黎斯加和阿桂拉,他们是我在基督耶稣内的助手;

4 who risked their necks for my life, to whom not only I am grateful but also all the churches of the Gentiles;

他们为救我,置自己的颈项于度外;不但我应感谢他们,而且连外邦人的众教会也应感谢他们。

5 greet also the church at their house. 4 Greet my beloved Epaenetus, who was the firstfruits in Asia for Christ.

还请问候在他们家中的教会。请问候我可爱的厄派乃托,他是亚细亚归依基督的初果。

6 Greet Mary, who has worked hard for you.

请问候玛利亚,她为你们受了许多劳苦。

7 Greet Andronicus and Junia, 5 my relatives and my fellow prisoners; they are prominent among the apostles and they were in Christ before me.

请问候我的同族和我的同囚者安得洛尼科和犹尼雅,他们在使徒中是有声望的人,并且在我以先归依了基督。

8 Greet Ampliatus, my beloved in the Lord.

请问候在主内我可爱的安仆里雅。

9 Greet Urbanus, our co-worker in Christ, and my beloved Stachys.

请问候我们在基督内的助手吴尔巴诺,和我可爱的斯塔辉。

10 Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus.

请问候为基督受磨难的阿培肋。

11 Greet my relative Herodion. Greet those in the Lord who belong to the family of Narcissus.

请问候阿黎斯托步罗家中的人。请问候我的同族人黑落狄雍;请问候纳尔基索家中归依主的人。

12 Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord.

请问候在主内劳苦的特黎费纳和特黎佛撒。请问候可爱的培尔息,她在主内受了许多劳苦。

13 Greet Rufus, 6 chosen in the Lord, and his mother and mine.

请问候蒙主拣选的鲁富和他的母亲,她也是我的母亲。

14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them.

请问候阿松黎托、弗肋贡、赫尔默斯、帕特洛巴、赫尔玛,和与他们在一起的弟兄们。

15 Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the holy ones who are with them.

请问候非罗罗哥与犹里雅,乃勒乌和他的姊妹,还有敖林帕和与他们在一起的众圣徒。

16 Greet one another with a holy kiss. All the churches of Christ greet you.

你们要以圣吻彼此请安。基督的众教会都问候你们。

17 7 I urge you, brothers, to watch out for those who create dissensions and obstacles, in opposition to the teaching that you learned; avoid them.

弟兄们,我请求你们提防那些反对你们所学习的教理,而制造纷争和绊脚石的人,你们要远离他们,

18 For such people do not serve our Lord Christ but their own appetites, and by fair and flattering speech they deceive the hearts of the innocent.

因为这些人不是服事我们的主基督,而是服事自己的肚腹,他们以甜言蜜语,迷惑那些诚实人的心灵。

19 For while your obedience is known to all, so that I rejoice over you, I want you to be wise as to what is good, and simple as to what is evil;

你们的服从已传到各处,所以我为你们十分庆幸;但我切愿你们对善事要明智,对于恶事要纯洁无瑕。

20 then the God of peace will quickly crush Satan 8 under your feet. The grace of our Lord Jesus be with you.

赐平安的天主就要迅速地,把撒殚踏碎在你们的脚下。愿我们主耶稣基督的恩宠与你们同在!

21 Timothy, my co-worker, greets you; so do Lucius and Jason and Sosipater, my relatives.

我的助手弟茂德和我的同族路基约,雅松与索息帕特问候你们。

22 I, Tertius, the writer of this letter, greet you in the Lord.

我这执笔写信的特尔爵也在主内问候你们。

23 Gaius, who is host to me and to the whole church, greets you. Erastus, 9 the city treasurer, and our brother Quartus greet you.

我的东主,也是全教会的东主加约,也问候你们;本城的司库厄辣斯托和夸尔托兄弟也问候你们。

24 ) 10【但愿我们的主耶稣基督的恩宠常与你们同在!阿们。】

25 11 Now to him who can strengthen you, according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery kept secret for long ages 12

愿光荣归于天主,他有能力坚固你们,使你们合乎我所传布的福音,和所宣讲的耶稣基督,并合乎所启示的奥秘──这奥秘从永远以来,就是秘而不宣的,

26 but now manifested through the prophetic writings and, according to the command of the eternal God, made known to all nations to bring about the obedience of faith,

现今却彰显了,且按照永恒天主的命令,借着先知的经书,晓谕万民,使他们服从信德。

27 to the only wise God, through Jesus Christ be glory forever and ever. Amen.)

愿光荣赖耶稣基督归于唯一全智的天主,至于无穷之世。阿们。



Footnotes(注解)

1 [1-23] Some authorities regard these verses as a later addition to the letter, but in general the evidence favors the view that they were included in the original. Paul endeavors through the long list of greetings (Romans 16:3-16, 21-23) to establish strong personal contact with congregations that he has not personally encountered before. The combination of Jewish and Gentile names dramatically attests the unity in the gospel that transcends previous barriers of nationality, religious ceremony, or racial status.

2 [1] Minister: in Greek, diakonos; see the note on Philippians 1:1.

3 [3] Prisca and Aquila: presumably the couple mentioned at Acts 18:2; 1 Cor 16:19; 2 Tim 4:19.

4 [5] The church at their house: i.e., that meets there. Such local assemblies (cf 1 Cor 16:19; Col 4:15; Philemon 1:2) might consist of only one or two dozen Christians each. It is understandable, therefore, that such smaller groups might experience difficulty in relating to one another on certain issues. Firstfruits: cf Romans 8:23; 11:16; 1 Cor 16:15.

5 [7] The name Junia is a woman's name. One ancient Greek manuscript and a number of ancient versions read the name "Julia." Most editors have interpreted it as a man's name, Junias.

6 [13] This Rufus cannot be identified to any degree of certainty with the Rufus of Mark 15:21.

7 [17-18] Paul displays genuine concern for the congregations in Rome by warning them against self-seeking teachers. It would be a great loss, he intimates, if their obedience, which is known to all (cf Romans 1:8), would be diluted.

8 [20] This verse contains the only mention of Satan in Romans.

9 [23] This Erastus is not necessarily to be identified with the Erastus of Acts 19:22 or of 2 Tim 4:20.

10 [24] Some manuscripts add, similarly to Romans 16:20, "The grace of our Lord Jesus Christ be with you all. Amen."

11 [25-27] This doxology is assigned variously to the end of Romans 14; 15; 16 in the manuscript tradition. Some manuscripts omit it entirely. Whether written by Paul or not, it forms an admirable conclusion to the letter at this point.

12 [25] Paul's gospel reveals the mystery kept secret for long ages: justification and salvation through faith, with all the implications for Jews and Gentiles that Paul has developed in the letter.

格林多前书 1 Corinthians Chapter 1
1 Corinthians
Chapter 1

1 1 2 Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes our brother,

因天主的旨意,蒙召为耶稣基督宗徒的保禄和索斯特乃弟兄,

2 to the church of God that is in Corinth, to you who have been sanctified in Christ Jesus, called to be holy, with all those everywhere who call upon the name of our Lord Jesus Christ, their Lord and ours.

致书给格林多的天主教会,就是给那些在基督耶稣内受祝圣,与一切在各地呼求我们的主,亦即他们和我们的主耶稣基督之名,一同蒙召为圣的人。

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

愿恩宠与平安,由我们的父天主和主耶稣基督赐给你们。

4 I give thanks to my God always on your account for the grace of God bestowed on you in Christ Jesus,

我时时为你们,对天主在基督耶稣内所赐与你们的恩宠,而感谢我的天主,

5 that in him you were enriched in every way, with all discourse and all knowledge,

因为借着他,你们在一切事上,在一切言论和知识上,都成了富有的;

6 as the testimony 3 to Christ was confirmed among you,

并且我为基督所作的证言,在你们中是这样的坚定,

7 so that you are not lacking in any spiritual gift as you wait for the revelation of our Lord Jesus Christ.

以致你们已不缺少任何恩宠,只待我们的主耶稣基督的出现;

8 He will keep you firm to the end, irreproachable on the day of our Lord Jesus (Christ).

天主必要坚固你们到底,使你们在我们的主耶稣基督的日子上,无瑕可指。

9 God is faithful, and by him you were called to fellowship with his Son, Jesus Christ our Lord.

天主是忠信的,因为你们原是由他所召,为同他的圣子,我们的主耶稣基督,合而为一。

10 4 I urge you, brothers, in the name of our Lord Jesus Christ, that all of you agree in what you say, and that there be no divisions among you, but that you be united in the same mind and in the same purpose.

弟兄们,我因我们的主耶稣基督之名,求你们众人言谈一致,在你们中不要有分裂,但要同心合意,全然相合。

11 For it has been reported to me about you, my brothers, by Chloe's people, that there are rivalries among you.

因为,我的弟兄们,我由黑罗厄的家人听说你们中发生了纷争。

12 I mean that each of you is saying, "I belong to 5 Paul," or "I belong to Apollos," or "I belong to Cephas," or "I belong to Christ."

我的意思是说,你们各自声称:我是属保禄的,我是属阿颇罗的,我是属刻法的,我是属基督的。

13 6 Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

基督被分裂了吗?难道保禄为你们被钉死在十字架上吗?或者你们受洗是归于保禄名下吗?

14 I give thanks (to God) that I baptized none of you except Crispus and Gaius,

我感谢天主,除了克黎斯颇和加约外,我没有给你们中的任何人付过洗,

15 so that no one can say you were baptized in my name.

免得有人说:你们受洗是归于我的名下。

16 (I baptized the household of Stephanas also; beyond that I do not know whether I baptized anyone else.)

我还给斯特法纳一家付过洗;此外我就不记得还给谁付过洗了。

17 7 8 For Christ did not send me to baptize but to preach the gospel, and not with the wisdom of human eloquence, so that the cross of Christ might not be emptied of its meaning.

原来基督派遣我,不是为施洗,而是为宣传福音,且不用巧妙的言辞,免得基督十字架失去效力。

18 The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

原来十字架的道理,为丧亡的人是愚妄,为我们得救的人,却是天主的德能,

19 For it is written: "I will destroy the wisdom of the wise, and the learning of the learned I will set aside."

因为经上记载:‘我要摧毁智者的智慧,废除贤者的聪明。’

20 Where is the wise one? Where is the scribe? Where is the debater of this age? Has not God made the wisdom of the world foolish?

智者在哪里?经师在那里?这世代的诡辩者又在那里?天主岂不是使这世上的智慧变成愚妄吗?

21 9 For since in the wisdom of God the world did not come to know God through wisdom, it was the will of God through the foolishness of the proclamation to save those who have faith.

因为世人没有凭自己的智慧,认识天主,天主遂以自己的智慧,决意以愚妄的道理来拯救那些相信的人。

22 For Jews demand signs and Greeks look for wisdom,

的确,犹太人要求的是神迹,希腊人寻求的智慧,

23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles,

而我们所宣讲的,却被钉在十字架上的基督:这为犹太人固然是绊脚石,为外邦人是愚妄,

24 but to those who are called, Jews and Greeks alike, Christ the power of God and the wisdom of God.

但为那些蒙召的,不拘是犹太人或希腊人,基督却是天主的德能和天主的智慧:

25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.

因为天主的愚妄总比人明智,天主的懦弱也总比人坚强。

26 10 Consider your own calling, brothers. Not many of you were wise by human standards, not many were powerful, not many were of noble birth.

弟兄们!你们看看你们是怎样蒙召的:按肉眼来看,你们中有智慧的人并不多,有权势的人也不多,显贵的人也不多;

27 Rather, God chose the foolish of the world to shame the wise, and God chose the weak of the world to shame the strong,

天主偏召选了世上愚妄的,为羞辱那有智慧的;召选了世上懦弱的,为羞辱那坚强的;

28 and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something,

甚而天主召选了世上卑贱的和受人轻视的,以及那些一无所有的,为消灭那些有的,

29 so that no human being might boast 11 before God.

为使一切有血肉的人,在天主前无所夸耀。

30 It is due to him that you are in Christ Jesus, who became for us wisdom from God, as well as righteousness, sanctification, and redemption,

你们得以结合于基督耶稣内,全是由于天主,也是由于天主,基督成了我们的智慧、正义、圣化者和救赎者,

31 so that, as it is written, "Whoever boasts, should boast in the Lord."

正如经上所记载的:‘凡要夸耀的,应因主而夸耀。’



Footnotes(注解)

1 [1-9] Paul follows the conventional form for theopening of a Hellenistic letter (cf Romans 1:1-7), but expands the opening with details carefully chosen to remind the readers of their situation and to suggest some of the issues the letter will discuss.

2 [1] Called . . . by the will of God: Paul's mission and the church's existence are grounded in God's initiative. God's call, grace, and fidelity are central ideas in this introduction, emphasized by repetition and wordplays in the Greek.

3 [6] The testimony: this defines the purpose of Paul's mission (see also 1 Cor 15:15 and the note on 1 Cor 2:1). The forms of his testimony include oral preaching and instruction, his letters, and the life he leads as an apostle.

4 [1:10-4:21] The first problem Paul addresses is that of divisions within the community. Although we are unable to reconstruct the situation in Corinth completely, Paul clearly traces the divisions back to a false self-image on the part of the Corinthians, coupled with a false understanding of the apostles who preached to them (cf 1 Cor 4:6, 9; 9:1-5) and of the Christian message itself. In these chapters he attempts to deal with those underlying factors and to bring the Corinthians back to a more correct perspective.

5 [12] I belong to: the activities of Paul and Apollos in Corinth are described in Acts 18. Cephas (i.e., "the Rock," a name by which Paul designates Peter also in 1 Cor 3:22; 9:5; 15:5 and in Gal 1:18; 2:9, 11, 14) may well have passed through Corinth; he could have baptized some members of the community either there or elsewhere. The reference to Christ may be intended ironically here.

6 [13-17] The reference to baptism and the contrast with preaching the gospel in v 17a suggest that some Corinthians were paying special allegiance to the individuals who initiated them into the community.

7 [17b-18] The basic theme of 1 Cor 1-4 is announced. Adherence to individual leaders has something to do with differences in rhetorical ability and also with certain presuppositions regarding wisdom, eloquence, and effectiveness (power), which Paul judges to be in conflict with the gospel and the cross.

8 [17b] Not with the wisdom of human eloquence: both of the nouns employed here involve several levels of meaning, on which Paul deliberately plays as his thought unfolds. Wisdom (sophia) may be philosophical and speculative, but in biblical usage the term primarily denotes practical knowledge such as is demonstrated in the choice and effective application of means to achieve an end. The same term can designate the arts of building (cf 1 Cor 3:10) or of persuasive speaking (cf 1 Cor 2:4) or effectiveness in achieving salvation. Eloquence (logos): this translation emphasizes one possible meaning of the term logos (cf the references to rhetorical style and persuasiveness in 1 Cor 2:1, 4). But the term itself may denote an internal reasoning process, plan, or intention, as well as an external word, speech, or message. So by his expression ouk en sophia logou in the context of gospel preaching, Paul may intend to exclude both human ways of reasoning or thinking about things and human rhetorical technique. Human: this adjective does not stand in the Greek text but is supplied from the context. Paul will begin immediately to distinguish between sophia and logos from their divine counterparts and play them off against each other.

9 [21-25] True wisdom and power are to be found paradoxically where one would least expect them, in the place of their apparent negation. To human eyes the crucified Christ symbolizes impotence and absurdity.

10 [1:26-2:5] The pattern of God's wisdom and power is exemplified in their own experience, if they interpret it rightly (1 Cor 1:26-31), and can also be read in their experience of Paul as he first appeared among them preaching the gospel (1 Cor 2:1-5).

11 [29-31] "Boasting (about oneself)" is a Pauline expression for the radical sin, the claim to autonomy on the part of a creature, the illusion that we live and are saved by our own resources. "Boasting in the Lord" (1 Cor 1:31), on the other hand, is the acknowledgment that we live only from God and for God.


格林多前书 1 Corinthians Chapter 2
1 Corinthians
Chapter 2

1 When I came to you, brothers, proclaiming the mystery of God, 1 I did not come with sublimity of words or of wisdom.

弟兄们,就是我从前到你们那里时,也没有用高超的言论或智慧,给你们宣讲天主的奥义,

2 For I resolved to know nothing while I was with you except Jesus Christ, and him crucified.

因为我曾决定,在你们中不知道别的,只知道耶稣基督,这被钉在十字架上的耶稣基督;

3 I came to you in weakness 2 and fear and much trembling,

而且当我到你们那里的时候,又软弱,又恐惧,又战兢不安;

4 and my message and my proclamation were not with persuasive (words of) wisdom, 3 but with a demonstration of spirit and power,

并且我的言论和我的宣讲,并不在于智慧动听的言辞,而是在于圣神和他德能的表现,

5 so that your faith might rest not on human wisdom but on the power of God.

为使你们的信德不是凭人的智慧,而是凭天主的德能。

6 4 Yet we do speak a wisdom to those who are mature, but not a wisdom of this age, nor of the rulers of this age who are passing away.

我们在成全的人中,也讲智慧,不过不是今世的智慧,也不是今世将要消灭的有权势者的智慧;

7 Rather, we speak God's wisdom, 5 mysterious, hidden, which God predetermined before the ages for our glory,

我们所讲的,乃是那隐藏的,天主奥秘的智慧,这智慧是天主在万世之前,为使我们获得光荣所预定的;

8 and which none of the rulers of this age 6 knew; for if they had known it, they would not have crucified the Lord of glory.

今世有权势的人中没有一个认识她,因为如果他们认识了,决不至于将光荣的主钉在十字架上。

9 But as it is written: "What eye has not seen, and ear has not heard, and what has not entered the human heart, what God has prepared for those who love him,"

经上这样记载说:‘天主为爱他的人所准备的,是眼所未见,耳所未闻,人心所未想到的。’

10 this God has revealed to us through the Spirit.For the Spirit scrutinizes everything, even the depths of God.

可是天主借着圣神将这一切启示给我们了,因为圣神洞察一切,就连天主的深奥事理他也洞悉。

11 Among human beings, who knows what pertains to a person except the spirit of the person that is within? Similarly, no one knows what pertains to God except the Spirit of God.

除了人内里的心神外,有谁能知道那人的事呢?同样,除了天主圣神外,谁也不能明了天主的事。

12 We have not received the spirit of the world but the Spirit that is from God, so that we may understand the things freely given us by God.

我们所领受的,不是这世界的精神,而是出于天主的圣神,为使我们能明了天主所赐与我们的一切。

13 And we speak about them not with words taught by human wisdom, but with words taught by the Spirit, describing spiritual realities in spiritual terms. 7

为此,我们宣讲,并不用人的智慧所教的言词,而是用圣神所教的言词,给属神的人讲论属神的事。

14 Now the natural person 8 does not accept what pertains to the Spirit of God, for to him it is foolishness, and he cannot understand it, because it is judged spiritually.

然而属血气的人,不能领受天主圣神的事,因为为他是愚妄;他也不能领悟,因为这些事只有藉圣神才可审断。

15 The spiritual person, however, can judge everything but is not subject to judgment 9 by anyone.

惟有属神的人能审断一切,但他却不为任何人所审断。

16 For "who has known the mind of the Lord, so as to counsel him?" But we have the mind of Christ.

经上说:‘谁知道上主的心意,去指教衪呢?’可是我们有基督的心意。



Footnotes(注解)

1 [1] The mystery of God: God's secret, known only to himself, is his plan for the salvation of his people; it is clear from 1 Cor 1:18-25; 2:2, 8-10 that this secret involves Jesus and the cross. In place of mystery, other good manuscripts read "testimony" (cf 1 Cor 1:6).

2 [3] The weakness of the crucified Jesus is reflected in Paul's own bearing (cf 2 Cor 10-13). Fear and much trembling: everential fear based on a sense of God's transcendence permeates Paul's existence and preaching. Compare his advice to the Philippians to work out their salvation with "fear and trembling" (Philippians 2:12), because God is at work in them just as his exalting power was paradoxically at work in the emptying, humiliation, and obedience of Jesus to death on the cross (Philippians 2:6-11).

3 [4] Among many manuscript readings here the best is either "not with the persuasion of wisdom" or "not with persuasive words of wisdom," which differ only by a nuance. Whichever reading is accepted, the inefficacy of human wisdom for salvation is contrasted with the power of the cross.

4 [2:6-3:4] Paul now asserts paradoxically what he has previously been denying. To the Greeks who "are looking for wisdom" (1 Cor 1:22), he does indeed bring a wisdom, but of a higher order and an entirely different quality, the only wisdom really worthy of the name. The Corinthians would be able to grasp Paul's preaching as wisdom and enter into a wisdom-conversation with him if they were more open to the Spirit and receptive to the new insight and language that the Spirit teaches.

5 [7-10a] God's wisdom: his plan for our salvation. This was his own eternal secret that no one else could fathom, but in this new age of salvation he has graciously revealed it to us. For the pattern of God's secret, hidden to others and now revealed to the Church, cf also Romans 11:25-36; 16:25-27; Eph 1:3-10; 3:3-11; Col 1:25-28.

6 [8] The rulers of this age: this suggests not only the political leaders of the Jews and Romans under whom Jesus was crucified (cf Acts 4:25-28) but also the cosmic powers behind them (cf Eph 1:20-23; 3:10). They would not have crucified the Lord of glory: they became the unwitting executors of God's plan, which will paradoxically bring about their own conquest and submission (1 Cor 15:24-28).

7 [13] In spiritual terms: the Spirit teaches spiritual people a new mode of perception (1 Cor 2:12) and an appropriate language by which they can share their self-understanding, their knowledge about what God has done in them. The final phrase in 1 Cor 2:13 can also be translated "describing spiritual realities to spiritual people," in which case it prepares for 1 Cor 2:14-16.

8 [14] The natural person: see the note on 1 Cor 3:1.

9 [15] The spiritual person . . . is not subject to judgment: since spiritual persons have been given knowledge of what pertains to God (1 Cor 2:11-12), they share in God's own capacity to judge. One to whom the mind of the Lord (and of Christ) is revealed (1 Cor 2:16) can be said to share in some sense in God's exemption from counseling and criticism.
格林多前书 1 Corinthians Chapter 3
1 Corinthians
Chapter 3

1 1 2 Brothers, I could not talk to you as spiritual people, but as fleshly people, as infants in Christ.

所以,弟兄们,我从前对你们说话,还不能把你们当作属神的人,只能当作属血肉的人,当作在基督内的婴孩。

2 I fed you milk, not solid food, because you were unable to take it. Indeed, you are still not able, even now,

我给你们喝的是奶,并非饭食,因为那时你们还不能吃,就是如今你们还是不能,

3 for you are still of the flesh. While there is jealousy and rivalry among you, 3 are you not of the flesh, and behaving in an ordinary human way?

因为你们还是属血肉的人。你们中既有嫉妒和纷争,你们岂不还是属血肉的人,按照俗人的样子行事吗?

4 Whenever someone says,"I belong to Paul," and another,"I belong to Apollos," are you not merely human?

这人说:"我属保禄",那人说:"我属阿颇罗",这样,你们岂不成了俗人吗?

5 4 5 What is Apollos, after all, and what is Paul? Ministers through whom you became believers, just as the Lord assigned each one.

其实,阿颇罗算什么?保禄算什么?不过只是仆役,使你们获得信仰,每人照主所指派的而工作:

6 I planted, Apollos watered, but God caused the growth.

我栽种,阿颇罗浇灌,然而使之生长的,却是天主。

7 Therefore, neither the one who plants nor the one who waters is anything, but only God, who causes the growth.

可见,栽种的不算什么,浇灌的也不算什么,只在那使之生长的天主。

8 The one who plants and the one who waters are equal, and each will receive wages in proportion to his labor.

所以栽种的和浇灌的原是一事,不过各人将要按自己的劳苦领受自己的赏报。

9 For we are God's co-workers; you are God's field, God's building.

我们原是天主主助手,你们是天主的庄田,是天主的建筑物。

10 6 According to the grace of God given to me, like a wise master builder I laid a foundation, and another is building upon it. But each one must be careful how he builds upon it,

按照天主所赐给我的恩宠,我好象一个精明的建筑师,奠定了根基,其他的人在上面建筑;但是各人应该注意怎样在上面建筑,

11 for no one can lay a foundation other than the one that is there, namely, Jesus Christ.

因为除已奠立了的根基,即耶稣基督外,任何人不能再奠立别的根基。

12 If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw,

人可用金、银、宝石、木、草、禾秸,在这根基上建筑,

13 the work of each will come to light, for the Day 7 will disclose it. It will be revealed with fire, and the fire (itself) will test the quality of each one's work.

但各人的工程将来总必显露出来,因为主的日子要把它揭露出来;原来主的日子要在火中出现,这火要试验各人的工程怎样。

14 If the work stands that someone built upon the foundation, that person will receive a wage.

谁在那根基上所建筑的工程,若存得住,他必要获得赏报;

15 But if someone's work is burned up, that one will suffer loss; the person will be saved, 8 but only as through fire.

但谁的工程若被焚毁了,他就要受到损失,他自己固然可得救,可是仍像从火中经过的一样。

16 Do you not know that you are the temple of God, and that the Spirit of God dwells in you?

你们不知道,你们是天主的宫殿,天主圣神住在你们内吗?

17 If anyone destroys God's temple, God will destroy that person; for the temple of God, which you are, is holy. 9

谁若毁坏天主的宫殿,天主必要毁坏他,因为天主的宫殿是圣的,这宫殿就是你们。

18 Let no one deceive himself. If any one among you considers himself wise in this age, let him become a fool so as to become wise.

谁也不要自欺:你们中若有人在今世自以为是有智慧的人,该变为一个愚妄的人,为成一个有智慧的人,

19 For the wisdom of this world is foolishness in the eyes of God, for it is written:"He catches the wise in their own ruses,"

因为这世界的智慧在天主前原是愚昧。经上记载说:‘他以智者的计谋捕捉智者;’

20 and again:"The Lord knows the thoughts of the wise, that they are vain."

又说:‘上主认透智者的思念,原来都是虚幻。’

21 10 So let no one boast about human beings, for everything belongs to you,

所以,谁也不可拿人来夸口,因为一切都是你们的:

22 Paul or Apollos or Cephas, or the world or life or death, or the present or the future: all belong to you,

无论是保禄,或是阿颇罗,或是刻法,或是世界,或是生命,或是死亡,或是现在,或是将来,一切都是你们的;

23 and you to Christ, and Christ to God.

你们却是基督的,而基督是天主的。


Footnotes(注解)

1 [1-4] The Corinthians desire a sort of wisdom dialogue or colloquy with Paul; they are looking for solid, adult food, and he appears to disappoint their expectations. Paul counters: if such a dialogue has not yet taken place, the reason is that they are still at an immature stage of development (cf 1 Cor 2:6).

2 [1] Spiritual people . . . fleshly people: Paul employs two clusters of concepts and terms to distinguish what later theology will call the"natural" and the"supernatural." (1) The natural person (1 Cor 2:14) is one whose existence, perceptions, and behavior are determined by purely natural principles, the psyche (1 Cor 2,14) and the sarx (flesh, a biblical term that connotes creatureliness, 1 Cor 3:1, 3). Such persons are only infants (1 Cor 3:1); they remain on a purely human level (anthropoi, 1 Cor 3:4). (2) On the other hand, they are called to be animated by a higher principle, the pneuma, God's spirit. They are to become spiritual (pneumatikoi, 1 Cor 3:1) and mature (1 Cor 2:6) in their perceptions and behavior (cf Gal 5:16-26). The culmination of existence in the Spirit is described in 1 Cor 15:44-49.

3 [3-4] Jealousy, rivalry, and divisions in the community are symptoms of their arrested development; they reveal the immaturity both of their self-understanding (1 Cor 3:4) and of the judgments about their apostles (1 Cor 3:21).

4 [3:5-4:5] The Corinthians tend to evaluate their leaders by the criteria of human wisdom and to exaggerate their importance. Paul views the role of the apostles in the light of his theology of spiritual gifts (cf 1 Cor 12-14, where the charism of the apostle heads the lists). The essential aspects of all spiritual gifts (1 Cor 12:4-6 presents them as gifts of grace, as services, and as modes of activity) are exemplified by the apostolate, which is a gift of grace (1 Cor 3:10) through which God works (1 Cor 3:9) and a form of service (1 Cor 3:5) for the common good (elsewhere expressed by the verb"build up," suggested here by the image of the building, 1 Cor 3:9). The apostles serve the church, but their accountability is to God and to Christ (1 Cor 4:1-5).

5 [5] Ministers: for other expressions of Paul's understanding of himself as minister or steward to the church, cf 1 Cor 4:1; 9:17, 19-27; 2 Cor 3:6-9; 4:1; 5:18; 6:3-4; and 2 Cor 11:23 (the climax of Paul's defense).

6 [10-11] There are diverse functions in the service of the community, but each individual's task is serious, and each will stand accountable for the quality of his contribution.

7 [13] The Day: the great day of Yahweh, the day of judgment, which can be a time of either gloom or joy. Fire both destroys and purifies.

8 [15] Will be saved: although Paul can envision very harsh divine punishment (cf 1 Cor 3:17), he appears optimistic about the success of divine corrective means both here and elsewhere (cf 1 Cor 5:5; 11:32 [discipline]). The text of 1 Cor 3:15 has sometimes been used to support the notion of purgatory, though it does not envisage this.

9 [17] Holy: i.e.,"belonging to God." The cultic sanctity of the community is a fundamental theological reality to which Paul frequently alludes (cf 1 Cor 1:2, 30; 6:11; 7:14).

10 [21-23] These verses pick up the line of thought of 1 Cor 1:10-13. If the Corinthians were genuinely wise (1 Cor 3:18-20), their perceptions would be reversed, and they would see everything in the world and all those with whom they exist in the church in their true relations with one another. Paul assigns all the persons involved in the theological universe a position on a scale: God, Christ, church members, church leaders. Read from top to bottom, the scale expresses ownership; read from bottom to top, the obligation to serve. This picture should be complemented by similar statements such as those in 1 Cor 8:6 and 1 Cor 15:20-28.

格林多前书 1 Corinthians Chapter 4

1 Corinthians
Chapter 4

1 Thus should one regard us: as servants of Christ and stewards of the mysteries of God.

这样说来,人当以为我们为基督的服务员和天主奥秘的管理人。

2 Now it is of course required of stewards that they be found trustworthy.

说到管理人,另外要求于衪的,就是要他表现忠信。

3 It does not concern me in the least that I be judged by you or any human tribunal; I do not even pass judgment on myself;

至于我,或受你们的审断,或受人间法庭的审断,为我都是极小的事,就连我自己也不审断自己,

4 I am not conscious of anything against me, but I do not thereby stand acquitted; the one who judges me is the Lord.

因为我虽然自觉良心无愧,但我决不因此就自断为义人;那审断我的只是主。

5 Therefore, do not make any judgment before the appointed time, until the Lord comes, for he will bring to light what is hidden in darkness and will manifest the motives of our hearts, and then everyone will receive praise from God.

所以,时候未到,你们什么也不要判断,只等主来,衪要揭发暗中的隐情,且要显露人心的计谋:那时,各人才可由天主那里获得称誉。

6 1 I have applied these things to myself and Apollos for your benefit, brothers, so that you may learn from us not to go beyond what is written, 2 so that none of you will be inflated with pride in favor of one person over against another.

弟兄们,我为了你们的缘故,把这些事贴在我自己和阿颇罗身上,好叫你们跟我们学习“不可越过所记载的,”免得有人自大,高看这个,鄙视那个。

7 Who confers distinction upon you? What do you possess that you have not received? But if you have received it, why are you boasting as if you did not receive it?

谁使你异于别人呢?你有什么不是领受的呢?既然是领受的,为什么你还夸耀,好象不是领受的呢?

8 You are already satisfied; you have already grown rich; you have become kings 3 without us! Indeed, I wish that you had become kings, so that we also might become kings with you.

你们已经饱满了,已经富足了,已无需我们,自己可为王了;恨不得你们真为了王,好叫我们与你们一同为王!

9 4 For as I see it, God has exhibited us apostles as the last of all, like people sentenced to death, since we have become a spectacle to the world, to angels and human beings alike.

我以为天主把我们作宗徒的列在最后的一等,好象被判死刑的人,因为我们成了供世界、天使和世人观赏的一场戏剧。

10 We are fools on Christ's account, but you are wise in Christ; we are weak, but you are strong; you are held in honor, but we in disrepute.

我们为了基督成了愚妄的人,你们在基督内却成了聪明的人;我们软弱,你们却强壮;你们受尊敬,我们受羞辱。

11 To this very hour we go hungry and thirsty, we are poorly clad and roughly treated, we wander about homeless

直到此时此刻,我们仍是忍饥受渴,衣不蔽体,受人拳打,居无定所,

12 and we toil, working with our own hands. When ridiculed, we bless; when persecuted, we endure;

并且亲手劳碌操作。被人咒骂,我们就祝福;被人迫害,我们就忍受;

13 when slandered, we respond gently. We have become like the world's rubbish, the scum of all, to this very moment.

被人诽谤,我们就劝戒;直到现在,我们仍被视为世上的垃圾和人间的废物。

14 I am writing you this not to shame you, but to admonish you as my beloved children. 5

我写这些话,并不是为叫你们羞愧,而是为劝告你们,就如同劝告我所亲爱的孩子一样,

15 Even if you should have countless guides to Christ, yet you do not have many fathers, for I became your father in Christ Jesus through the gospel.

因为你们纵然在基督内有上万的教师,但为父亲的却不多,因为是我在基督耶稣内藉福音生了你们。

16 Therefore, I urge you, be imitators of me.

所以我求你们:你们要效法我!

17 For this reason I am sending you Timothy, who is my beloved and faithful son in the Lord; he will remind you of my ways in Christ (Jesus), just as I teach them everywhere in every church.

为了这个缘故,我打发弟茂德到你们那里去,他在主内是我亲爱和忠信的孩子,他要使你们想起我在基督内怎样行事,和我到处在各教会内所教导的。

18 6 Some have become inflated with pride, as if I were not coming to you.

有些人以为我不会到你们那里去,就傲慢自大;

19 But I will come to you soon, if the Lord is willing, and I shall ascertain not the talk of these inflated people but their power.

其实,主若愿意,我必很快就要到你们那里去;并且我所要知道的,并不是那些傲慢自大者的言辞,而是他们的能力,

20 For the kingdom of God is not a matter of talk but of power.

因为天主的国并不在于言辞,而是在于德能。

21 Which do you prefer? Shall I come to you with a rod, or with love and a gentle spirit?

你们愿意怎样呢?愿意我带着棍棒到你们那里去呢?还是怀着慈爱和温柔的心情到你们那里去呢?



Footnotes(注解)

1 [6-21] This is an emotionally charged peroration to the discussion about divisions. It contains several exhortations and statements of Paul's purpose in writing (cf 1 Cor 4:6, 14-17, 21) that counterbalance the initial exhortation at 1 Cor 1:10.

2 [6] That you may learn from us not to go beyond what is written: the words "to go" are not in the Greek, but have here been added as the minimum necessary to elicit sense from this difficult passage. It probably means that the Corinthians should avoid the false wisdom of vain speculation, contenting themselves with Paul's proclamation of the cross, which is the fulfillment of God's promises in the Old Testament (what is written). Inflated with pride: literally, "puffed up," i.e., arrogant, filled with a sense of self-importance. The term is particularly Pauline, found in the New Testament only in 1 Cor 4:6, 18-19; 5:2; 8:1; 13:4; Col 2:18 (cf the related noun at 2 Cor 12:20). It sometimes occurs in conjunction with the theme of "boasting," as in 1 Cor 4:6-7 here.

3 [8] Satisfied . . . rich . . . kings: these three statements could also be punctuated as questions continuing the series begun in v 7. In any case these expressions reflect a tendency at Corinth toward an overrealized eschatology, a form of self-deception that draws Paul's irony. The underlying attitude has implications for the Corinthians' thinking about other issues, notably morality and the resurrection, that Paul will address later in the letter.

4 [9-13] A rhetorically effective catalogue of the circumstances of apostolic existence, in the course of which Paul ironically contrasts his own sufferings with the Corinthians' illusion that they have passed beyond the folly of the passion and have already reached the condition of glory. His language echoes that of the beatitudes and woes, which assert a future reversal of present conditions. Their present sufferings ("to this very hour," 11) place the apostles in the class of those to whom the beatitudes promise future relief (Matthew 5:3-11; Luke 6:20-23); whereas the Corinthians' image of themselves as "already" filled, rich, ruling (1 Cor 4:8), as wise, strong, and honored (1 Cor 4:10) places them paradoxically in the position of those whom the woes threaten with future undoing (Luke 6:24-26). They have lost sight of the fact that the reversal is predicted for the future.

5 [14-17] My beloved children: the close of the argument is dominated by the tender metaphor of the father who not only gives his children life but also educates them. Once he has begotten them through his preaching, Paul continues to present the gospel to them existentially, by his life as well as by his word, and they are to learn, as children do, by imitating their parents (1 Cor 4:16). The reference to the rod in 1 Cor 4:21 belongs to the same image-complex. So does the image of the ways in 1 Cor 4:17: the ways that Paul teaches everywhere, "his ways in Christ Jesus," mean a behavior pattern quite different from the human ways along which the Corinthians are walking (1 Cor 3:3).

6 [18-21] 1 Cor 4:20 picks up the contrast between a certain kind of talk (logos) and true power (dynamis) from 1 Cor 1:17-18 and 1 Cor 2:4-5. The kingdom, which many of them imagine to be fully present in their lives (1 Cor 4:8), will be rather unexpectedly disclosed in the strength of Paul's encounter with them, if they make a powerful intervention on his part necessary. Compare the similar ending to an argument in 2 Cor 13:1-4, 10.


格林多前书 1 Corinthians Chapter 5
1 Corinthians
Chapter 5

1 1 2 It is widely reported that there is immorality among you, and immorality of a kind not found even among pagans--a man living with his father's wife.

我确实听说在你们中间有淫乱的事,且是这样的淫乱,连在外教人中也没有过,以至有人竟同自己父亲的妻子姘居。

2 And you are inflated with pride. 3 Should you not rather have been sorrowful? The one who did this deed should be expelled from your midst.

你们竟还傲慢自大!你们岂不更该悲哀,把行这事的人从你们中间除去吗?

3 I, for my part, although absent in body but present in spirit, have already, as if present, pronounced judgment on the one who has committed this deed,

至于我,身体虽不在你们那里,但心神却与你们同在,我好象亲自在你们中间一样,因我们的主耶稣的名,已判决了行这样事的人;

4 in the name of (our) Lord Jesus: when you have gathered together and I am with you in spirit with the power of the Lord Jesus,

当你们聚会时,我的心神也与你们同在,以我们的主耶稣的大能,

5 you are to deliver this man to Satan 4 for the destruction of his flesh, so that his spirit may be saved on the day of the Lord.

将这样的人交与撒殚,摧毁他的肉体,为使他的灵魂在主【耶稣】的日子上可以得救。

6 Your boasting is not appropriate. Do you not know that a little yeast 5 leavens all the dough?

你们自夸实在不当;你们岂不知道少许的酵母,能使整个面团发酵吗?

7 6 Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed.

你们应把旧酵母除净,好使你们成为新和的面团,正如你们原是无酵饼一样,因为我们的逾越节羔羊基督,已被祭杀作了牺牲。

8 Therefore let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.

所以我们过节,不可用旧酵母,也不可用奸诈和邪恶的酵母,而只可用纯洁和真诚的无酵饼。

9 7 I wrote you in my letter not to associate with immoral people,

我先前在信上给你们写过:不可与淫荡的人交结,

10 not at all referring to the immoral of this world or the greedy and robbers or idolaters; for you would then have to leave the world.

这话并不是泛指这世上所有淫荡的人,或贪婪的人,或勒索人的人,或拜偶像的人;若是这样,你们就非出离这世界不可。

11 But I now write to you not to associate with anyone named a brother, if he is immoral, greedy, an idolater, a slanderer, a drunkard, or a robber, not even to eat with such a person.

其实,我写给你们的,是说:若有称为弟兄的,是淫荡的,或贪婪的,或拜偶像的,或辱骂人的,或酗酒的,或勒索人的,你们就不要同他交结;并且同这样的人,连一起吃饭也不可。

12 For why should I be judging outsiders? Is it not your business to judge those within?

审断教外的人,关我何事?教内的人,岂不该由你们审断吗?

13 God will judge those outside. "Purge the evil person from your midst."

教外的人,自有天主审断他们。你们务要把那坏人从你们中间铲除!



Footnotes(注解)

1 [5:1-6:20] Paul now takes up a number of other matters that require regulation. These have come to his attention by hearsay (1 Cor 5:1), probably in reports brought by "Chloe's people" (1 Cor 1:11).

2 [1-13] Paul first deals with the incestuous union of a man with his stepmother (1 Cor 5:1-8) and then attempts to clarify general admonitions he has given about associating with fellow Christians guilty of immorality (1 Cor 5:9-13). Each of these three brief paragraphs expresses the same idea: the need of separation between the holy and the unholy.

3 [2] Inflated with pride: this remark and the reference to boasting in 1 Cor 5:6 suggest that they are proud of themselves despite the infection in their midst, tolerating and possibly even approving the situation. The attitude expressed in 1 Cor 6:2, 13 may be influencing their thinking in this case.

4 [5] Deliver this man to Satan: once the sinner is expelled from the church, the sphere of Jesus' lordship and victory over sin, he will be in the region outside over which Satan is still master. For the destruction of his flesh: the purpose of the penalty is medicinal: through affliction, sin's grip over him may be destroyed and the path to repentance and reunion laid open. With Paul's instructions for an excommunication ceremony here, contrast his recommendations for the reconciliation of a sinner in 2 Cor 2:5-11.

5 [6] A little yeast: yeast, which induces fermentation, is a natural symbol for a source of corruption that becomes all-pervasive. The expression is proverbial.

6 [7-8] In the Jewish calendar, Passover was followed immediately by the festival of Unleavened Bread. In preparation for this feast all traces of old bread were removed from the house, and during the festival only unleavened bread was eaten. The sequence of these two feasts provides Paul with an image of Christian existence: Christ's death (the true Passover celebration) is followed by the life of the Christian community, marked by newness, purity, and integrity (a perpetual feast of unleavened bread). Paul may have been writing around Passover time (cf 1 Cor 16:5); this is a little Easter homily, the earliest in Christian literature.

7 [9-13] Paul here corrects a misunderstanding of his earlier directives against associating with immoral fellow Christians. He concedes the impossibility of avoiding contact with sinners in society at large but urges the Corinthians to maintain the inner purity of their own community.

格林多前书 1 Corinthians Chapter 6
1 Corinthians
Chapter 6

1 1 How can any one of you with a case against another dare to bring it to the unjust for judgment instead of to the holy ones?

你们中间有人与另一人有了争讼,怎么竟敢在不义的人面前起诉,而不在圣者面前呢?

2 Do you not know that the holy ones will judge the world? If the world is to be judged by you, are you unqualified for the lowest law courts?

你们不知道圣者将要审判世界吗?如果世界要受你们审判,难道你们不配审判一些小事吗?

3 Do you not know that we will judge angels? Then why not everyday matters?

你们不知道我们连天使都要审判吗?更何况日常生活的事呢?

4 If, therefore, you have courts for everyday matters, do you seat as judges people of no standing in the church?

所以,若你们在日常生活上有了应审判的事,就请那些在教会内受轻视的人来裁判罢!

5 I say this to shame you. Can it be that there is not one among you wise enough to be able to settle a case between brothers?

我说这话,是为叫你羞愧,难道你们中间竟没有一个有智慧的人,能在自己弟兄中间分辨是非,

6 But rather brother goes to court against brother, and that before unbelievers?

以致弟兄与弟兄互相控告,且在无信仰的人面前控告?

7 Now indeed (then) it is, in any case, a failure on your part that you have lawsuits against one another. Why not rather put up with injustice? Why not rather let yourselves be cheated?

你们彼此有诉讼的事,就各方面讲,已是你们的缺点了;那么你们为什么不宁愿受点屈,为什么不宁愿吃点亏?

8 Instead, you inflict injustice and cheat, and this to brothers.

你们反而使人受屈,使人吃亏,况且这还是施于弟兄!

9 2 3 Do you not know that the unjust will not inherit the kingdom of God? Do not be deceived; neither fornicators nor idolaters nor adulterers nor boy prostitutes nor sodomites

你们岂不知道,不义的人不得承继天主的国吗?你们不要自欺:无论是淫荡的、或拜偶像的、犯奸淫的、作娈童的、好男色的、

10 nor thieves nor the greedy nor drunkards nor slanderers nor robbers will inherit the kingdom of God.

偷窃的、贪婪的、酗酒的、辱骂人的、勒索人的,都不能承继天主的国。

11 That is what some of you used to be; but now you have had yourselves washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.

你们中从前也有这样的人,但是你们因着‘我们的’主耶稣基督之名,并因我们天主的圣神,已经洗净了,已经祝圣了,已经成了义人。

12 4 "Everything is lawful for me," 5 but not everything is beneficial. "Everything is lawful for me," but I will not let myself be dominated by anything.

"凡事我都可行,"但不全有益;"凡事我都可行,"但我却不受任何事物的管制。

13 "Food for the stomach and the stomach for food," but God will do away with both the one and the other. The body, however, is not for immorality, but for the Lord, and the Lord is for the body;

"食物是为肚腹,肚腹是为食物,"但天主把这两样都要废弃;人的身体不是为淫乱,而是为主,主也是为身体。

14 God raised the Lord and will also raise us by his power.

天主既使主复活了,衪也要以自己的能力使我们复活。

15 Do you not know that your bodies are members of Christ? Shall I then take Christ's members and make them the members of a prostitute? 6 Of course not!

你们不知道你们的身体是基督的肢体吗?我岂可拿基督的肢体作为娼妓的肢体?断乎不可!

16 (Or) do you not know that anyone who joins himself to a prostitute becomes one body with her? For "the two," it says, "will become one flesh."

你们岂不知道那与娼妓结合的,便是与她成为一体吗?因为经上说:‘二人成为一体。’

17 But whoever is joined to the Lord becomes one spirit with him.

但那与主给合的,便是与衪成为一神。

18 Avoid immorality. Every other sin a person commits is outside the body, but the immoral person sins against his own body. 7

你们务要远避邪淫。人无论犯的是什么罪,都是在身体以外,但是,那犯邪淫的,却是冒犯自己的身体。

19 Do you not know that your body is a temple 8 of the holy Spirit within you, whom you have from God, and that you are not your own?

难道你们不知道,你们的身体是圣神的宫殿,这圣神是你们由天主而得的,住在你们内,而你们已不是属于自己的了吗?

20 For you have been purchased at a price. Therefore, glorify God in your body.

你们原是用高价买来的,所以务要用你们的身体光荣天主。



Footnotes(注解)

1 [1-11] Christians at Corinth are suing one another before pagan judges in Roman courts. A barrage of rhetorical questions (1 Cor 6:1-9) betrays Paul's indignation over this practice, which he sees as an infringement upon the holiness of the Christian community. 6, 2-3: The principle to which Paul appeals is an eschatological prerogative promised to Christians: they are to share with Christ the judgment of the world (cf Daniel 7:22, 27). Hence they ought to be able to settle minor disputes within the community.

2 [9-10] A catalogue of typical vices that exclude from the kingdom of God and that should be excluded from God's church. Such lists (cf 1 Cor 5:10) reflect the common moral sensibility of the New Testament period.

3 [9] The Greek word translated as boy prostitutes may refer to catamites, i.e., boys or young men who were kept for purposes of prostitution, a practice not uncommon in the Greco-Roman world. In Greek mythology this was the function of Ganymede, the "cupbearer of the gods," whose Latin name was Catamitus. The term translated Sodomites refers to adult males who indulged in homosexual practices with such boys. See similar condemnations of such practices in Romans 1:26-27; 1 Tim 1:10.

4 [12-20] Paul now turns to the opinion of some Corinthians that sexuality is a morally indifferent area (1 Cor 6:12-13). This leads him to explain the mutual relation between the Lord Jesus and our bodies (1 Cor 6:13b) in a densely packed paragraph that contains elements of a profound theology of sexuality (1 Cor 6:15-20).

5 [12-13] Everything is lawful for me: the Corinthians may have derived this slogan from Paul's preaching about Christian freedom, but they mean something different by it: they consider sexual satisfaction a matter as indifferent as food, and they attribute no lasting significance to bodily functions (1 Cor 6:13a). Paul begins to deal with the slogan by two qualifications, which suggest principles for judging sexual activity. Not everything is beneficial: cf 1 Cor 10:23, and the whole argument of 1 Cor 8-10 on the finality of freedom and moral activity. Not let myself be dominated: certain apparently free actions may involve in fact a secret servitude in conflict with the lordship of Jesus.

6 [15b-16] A prostitute: the reference may be specifically to religious prostitution, an accepted part of pagan culture at Corinth and elsewhere; but the prostitute also serves as a symbol for any sexual relationship that conflicts with Christ's claim over us individually. The two . . . will become one flesh: the text of Genesis 2:24 is applied positively to human marriage in Matthew and Mark, and in Eph 5:29-32: love of husband and wife reflect the love of Christ for his church. The application of the text to union with a prostitute is jarring, for such a union is a parody, an antitype of marriage, which does conflict with Christ's claim over us. This explains the horror expressed in 15b.

7 [18] Against his own body: expresses the intimacy and depth of sexual disorder, which violates the very orientation of our bodies.

8 [19-20] Paul's vision becomes trinitarian. A temple: sacred by reason of God's gift, his indwelling Spirit. Not your own: but "for the Lord," who acquires ownership by the act of redemption. Glorify God in your body: the argument concludes with a positive imperative to supplement the negative "avoid immorality" of 1 Cor 6:18. Far from being a terrain that is morally indifferent, the area of sexuality is one in which our relationship with God (and his Christ and his Spirit) is very intimately expressed: he is either highly glorified or deeply offended.

格林多前书 1 Corinthians Chapter 7
1 Corinthians
Chapter 7

1 1 2 3 Now in regard to the matters about which you wrote: "It is a good thing for a man not to touch a woman,"

论到你们信上所写的事,我认为男人不亲近女人倒好。

2 but because of cases of immorality every man should have his own wife, and every woman her own husband.

可是,为了避免淫乱,男人当各有自己的妻子,女人当各有自己的丈夫。

3 The husband should fulfill his duty toward his wife, and likewise the wife toward her husband.

丈夫对妻子该尽他应尽的义务,妻子对丈夫也是如此。

4 A wife does not have authority over her own body, but rather her husband, and similarly a husband does not have authority over his own body, but rather his wife.

妻子对自己的身体没有主权,而是丈夫有;同样,丈夫对自己的身体也没有主权,而是妻子有。

5 Do not deprive each other, except perhaps by mutual consent for a time, to be free for prayer, but then return to one another, so that Satan may not tempt you through your lack of self-control.

你们切不要彼此亏负,除非两相情愿,暂时分房,为专务祈祷;但事后仍要归到一处,免得撒殚因你们不能节制,而诱惑你们。

6 This I say by way of concession, 4 however, not as a command.

我说这话,原是出于宽容,并不是出于命令。

7 Indeed, I wish everyone to be as I am, but each has a particular gift from God, 5 one of one kind and one of another.

我本来愿意众人都如同我一样,可是,每人都有他各自得自天主的恩宠:有人这样,有人那样。

8 6 Now to the unmarried and to widows, I say: it is a good thing for them to remain as they are, as I do,

我对那些尚未结婚的人,特别对寡妇说:如果她们能止于现状,像我一样,为她们倒好。

9 but if they cannot exercise self-control they should marry, for it is better to marry than to be on fire.

但若她们节制不住,就让她们婚嫁,因为与其欲火中烧,倒不如结婚为妙。

10 To the married, however, I give this instruction (not I, but the Lord): 7 a wife should not separate from her husband

至于那些已经结婚的,我命令──其实不是我,而是主命令:妻子不可离开丈夫;

11 --and if she does separate she must either remain single or become reconciled to her husband--and a husband should not divorce his wife.

若是离开了,就应该持身不嫁,或是仍与丈夫和好;丈夫也不可离弃妻子。

12 To the rest 8 I say (not the Lord): if any brother has a wife who is an unbeliever, and she is willing to go on living with him, he should not divorce her;

对其余的人,是我说,而不是主说:倘若某弟兄有不信主的妻子,妻子也同意与他同居,就不应该离弃她;

13 and if any woman has a husband who is an unbeliever, and he is willing to go on living with her, she should not divorce her husband.

倘若某妇人有不信主的丈夫,丈夫也同意与她同居,就不应该离弃丈夫,

14 For the unbelieving husband is made holy through his wife, and the unbelieving wife is made holy through the brother. Otherwise your children would be unclean, whereas in fact they are holy.

因为不信主的丈夫因妻子而成了圣洁的,不信主的妻子也因弟兄而成了圣洁的;不然,你们的儿女就是不洁的,其实他们却是圣洁的。

15 If the unbeliever separates, 9 however, let him separate. The brother or sister is not bound in such cases; God has called you to peace.

但若不信主的一方要离去,就由他离去;在这种情形之下,兄弟或姐妹不必受拘束,天主召叫了我们原是为平安。

16 For how do you know, wife, whether you will save your husband; or how do you know, husband, whether you will save your wife?

因为妳这为妻子的,怎么知道妳能救丈夫呢?或者,你这为丈夫的,怎么知道你能救妻子呢?

17 10 Only, everyone should live as the Lord has assigned, just as God called each one. I give this order in all the churches.

此外,主怎样分给了各人,天主怎样召选了各人,各人就该怎样生活下去:这原是我在各教会内所训示的。

18 Was someone called after he had been circumcised? He should not try to undo his circumcision. Was an uncircumcised person called? He should not be circumcised.

有人受割损后蒙召的吗?他就不该掩盖割损的记号;有人是未受割损蒙召的吗?他就不该受割损。

19 Circumcision means nothing, and uncircumcision means nothing; what matters is keeping God's commandments.

受割损算不得什么,不受割损也算不得什么,只该遵守天主的诫命。

20 Everyone should remain in the state in which he was called.

各人在什么身份上蒙召,就该安于这身份。

21 Were you a slave when you were called? Do not be concerned but, even if you can gain your freedom, make the most of it.

你是作奴隶蒙召的吗?你不要介意,而且即使你能成为自由人,你也宁要守住你原有的身份,

22 For the slave called in the Lord is a freed person in the Lord, just as the free person who has been called is a slave of Christ.

因为作奴隶而在主内蒙召的,就是主所释放的人;同样,那有自由而蒙召的人,就是基督的奴隶。

23 You have been purchased at a price. Do not become slaves to human beings.

你们是用高价买来的,切不要做人的奴隶。

24 Brothers, everyone should continue before God in the state in which he was called.

弟兄们,各人在什么身份上蒙召,就在天主前安于这身份罢!

25 Now in regard to virgins, I have no commandment from the Lord, 11 but I give my opinion as one who by the Lord's mercy is trustworthy.

论到童身的人,我没有主的命令,只就我蒙主的仁慈,作为一个忠信的人,说出我的意见:

26 So this is what I think best because of the present distress: that it is a good thing for a person to remain as he is.

为了现时的急难,依我看来,为人这样倒好。

27 Are you bound to a wife? Do not seek a separation. Are you free of a wife? Then do not look for a wife.

你有妻子的束縳吗?不要寻求解脱;你没有妻子的束縳吗?不要寻求妻室。

28 If you marry, however, you do not sin, nor does an unmarried woman sin if she marries; but such people will experience affliction in their earthly life, and I would like to spare you that.

但是你若娶妻,你并没有犯罪,童女若出嫁,也没有犯罪;不过这等人要遭受肉身上的痛苦,我却愿意你们免受这些痛苦。

29 12 I tell you, brothers, the time is running out. From now on, let those having wives act as not having them,

弟兄们,我给你们说:时限是短促的,今后有妻子的,要像没有一样;

30 those weeping as not weeping, those rejoicing as not rejoicing, those buying as not owning,

哭泣的,要像不哭泣的;欢乐的,要像不欢乐的;购买的,要像一无所得的;

31 those using the world as not using it fully. For the world in its present form is passing away.

享用这世界的,要像不享用的,因为这世界的局面正在逝去。

32 I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord.

我愿你们无所挂虑:没有妻子的,所挂虑的是主的事,想怎样悦乐主;

33 But a married man is anxious about the things of the world, how he may please his wife,

娶了妻子的,所挂虑的是世俗的事,想怎样悦乐妻子:这样他的心就分散了。

34 and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband.

没有丈夫的妇女和童女,所挂虑的是主的事,一心使身心圣洁;至于已出嫁的,所挂虑的是世俗的事,想怎样悦乐丈夫。

35 I am telling you this for your own benefit, not to impose a restraint upon you, but for the sake of propriety and adherence to the Lord without distraction.

我说这话,是为你们的益处,并不是要设下圈套陷害你们,而只是为叫你们更齐全,得以不断地专心事主。

36 13 14 If anyone thinks he is behaving improperly toward his virgin, and if a critical moment has come and so it has to be, let him do as he wishes. He is committing no sin; let them get married.

若有人以为对自己的童女待的不合宜,怕她过了韶华年龄,而事又在必行,他就可以随意办理,让她们成亲,不算犯罪。

37 The one who stands firm in his resolve, however, who is not under compulsion but has power over his own will, and has made up his mind to keep his virgin, will be doing well.

但是谁若心意坚定,没有不得已的事,而又能随自己的意愿处置,这样心里决定了要保存自己的童女,的确做的好;

38 So then, the one who marries his virgin does well; the one who does not marry her will do better.

所以,谁若叫自己的童女出嫁,作得好;谁若不叫她出嫁,作得更好。

39 15 A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whomever she wishes, provided that it be in the Lord.

丈夫活着的时候,妻子是被束縳的;但如果丈夫死了,她便自由了,可以随意嫁人,只要是在主内的人。

40 She is more blessed, though, in my opinion, if she remains as she is, and I think that I too have the Spirit of God.

可是,按我的意见,如果她仍能这样守下去,她更为有福:我想我也有天主的圣神。


Footnotes(注解)

1 [1-40] Paul now begins to answer questions addressed to him by the Corinthians (1 Cor 7:1-11:1). The first of these concerns marriage. This chapter contains advice both to the married (1-16) and to the unmarried (1 Cor 7:25-38) or widowed (1 Cor 7:39-40); these two parts are separated by 1 Cor 7:17-24, which enunciate a principle applicable to both.

2 [1-16] It seems that some Christians in Corinth were advocating asceticism in sexual matters. The pattern it is a good thing . . . , but occurs twice (1 Cor 7:1-2, 8-9; cf 1 Cor 7:26), suggesting that in this matter as in others the Corinthians have seized upon a genuine value but are exaggerating or distorting it in some way. Once again Paul calls them to a more correct perspective and a better sense of their own limitations. The phrase it is a good thing (1 Cor 7:1) may have been the slogan of the ascetic party at Corinth.

3 [1-7] References to Paul's own behavior (1 Cor 7:7-8) suggest that his celibate way of life and his preaching to the unmarried (cf 1 Cor 7:25-35) have given some the impression that asceticism within marriage, i.e., suspension of normal sexual relations, would be a laudable ideal. Paul points to their experience of widespread immorality to caution them against overestimating their own strength (1 Cor 7:2); as individuals they may not have the particular gift that makes such asceticism feasible (1 Cor 7:7) and hence are to abide by the principle to be explained in 1 Cor 7:17-24.

4 [6] By way of concession: this refers most likely to the concession mentioned in 1 Cor 7:5a: temporary interruption of relations for a legitimate purpose.

5 [7] A particular gift from God: use of the term charisma suggests that marriage and celibacy may be viewed in the light of Paul's theology of spiritual gifts (1 Cor 7:12-14).

6 [8] Paul was obviously unmarried when he wrote this verse. Some interpreters believe that he had previously been married and widowed; there is no clear evidence either for or against this view, which was expressed already at the end of the second century by Clement of Alexandria.

7 [10-11] (Not I, but the Lord): Paul reminds the married of Jesus' principle of nonseparation (Mark 10:9). This is one of his rare specific references to the teaching of Jesus.

8 [12-14] To the rest: marriages in which only one partner is a baptized Christian. Jesus' prohibition against divorce is not addressed to them, but Paul extends the principle of nonseparation to such unions, provided they are marked by peacefulness and shared sanctification.

9 [15-16] If the unbeliever separates: the basis of the "Pauline privilege" in Catholic marriage legislation.

10 [17-24] On the ground that distinct human conditions are less significant than the whole new existence opened up by God's call, Paul urges them to be less concerned with changing their states of life than with answering God's call where it finds them. The principle applies both to the married state (1 Cor 7:1-16) and to the unmarried (1 Cor 7:25-38).

11 [25-28] Paul is careful to explain that the principle of 1 Cor 7:17 does not bind under sin but that present earthly conditions make it advantageous for the unmarried to remain as they are (1 Cor 7:28). These remarks must be complemented by the statement about "particular gifts" from 1 Cor 7:7.

12 [29-31] The world . . . is passing away: Paul advises Christians to go about the ordinary activities of life in a manner different from those who are totally immersed in them and unaware of their transitoriness.

13 [36-38] The passage is difficult to interpret, because it is unclear whether Paul is thinking of a father and his unmarried daughter (or slave), or of a couple engaged in a betrothal or spiritual marriage. The general principles already enunciated apply: there is no question of sin, even if they should marry, but staying as they are is "better" (for the reasons mentioned in 1 Cor 7:28-35). Once again the charisma of 1 Cor 7:7 which applies also to the unmarried (1 Cor 7:8-9), is to be presupposed.

14 [36] A critical moment has come: either because the woman will soon be beyond marriageable age, or because their passions are becoming uncontrollable (cf 1 Cor 7:9).

15 [39-40] Application of the principles to the case of widows. If they do choose to remarry, they ought to prefer Christian husbands.


格林多前书 1 Corinthians Chapter 8
1 Corinthians
Chapter 8

1 1 2 Now in regard to meat sacrificed to idols: we realize that "all of us have knowledge"; knowledge inflates with pride, but love builds up.

至论祭邪神的肉,我们知道"我们都有知识。"但知识只会使人傲慢自大,爱德才能立人。

2 If anyone supposes he knows something, he does not yet know as he ought to know.

若有人自以为知道什么,这是他还不知道他该怎样知道。

3 But if one loves God, one is known by him.

然而,谁若爱天主,这人才为天主所认识。

4 So about the eating of meat sacrificed to idols: we know that "there is no idol in the world," and that "there is no God but one."

至论吃祭邪神的肉,我们知道:世上并没有什么邪神;也知道:除了一个天主外,没有什么神。

5 Indeed, even though there are so-called gods in heaven and on earth (there are, to be sure, many "gods" and many "lords"),

因为虽然有称为神的,或在天上,或在地下,就如那许多"神"和许多"主",

6 3 yet for us there is one God, the Father, from whom all things are and for whom we exist, and one Lord, Jesus Christ, through whom all things are and through whom we exist.

可是为我们只有一个天主,就是圣父,万物都出于他,而我们也归于他;也只有一个主,就是耶稣基督,万物借他而有,我们也借他而有。

7 But not all have this knowledge. There are some who have been so used to idolatry up until now that, when they eat meat sacrificed to idols, their conscience, which is weak, is defiled.

不过这种知识不是人人都有的;有些人直到如今因拜惯了邪神,以为所吃的是祭邪神的肉,因为他们的良心软弱,就受了玷污。

8 4 Now food will not bring us closer to God. We are no worse off if we do not eat, nor are we better off if we do.

其实,食物不能使我们取悦于天主:我们不吃也无损,吃也无益。

9 But make sure that this liberty of yours in no way becomes a stumbling block to the weak.

但你们要慬慎,免得你们这自由的抉择,成了软弱人的绊脚石。

10 If someone sees you, with your knowledge, reclining at table in the temple of an idol, may not his conscience too, weak as it is, be "built up" to eat the meat sacrificed to idols?

因为,如果有人看见你这有知识的,在邪神庙里坐席,他的良心若是软弱,岂不受到鼓励而去吃祭邪神的肉吗?

11 Thus through your knowledge, the weak person is brought to destruction, the brother for whom Christ died.

那么,这软弱的人,基督为他而死的弟兄,也就因了你的知识而丧亡!

12 When you sin in this way against your brothers and wound their consciences, weak as they are, you are sinning against Christ.

你们这样得罪了弟兄们,伤了他们软弱的良心,就是得罪基督。

13 5 Therefore, if food causes my brother to sin, I will never eat meat again, so that I may not cause my brother to sin.

为此,倘若食物使我的弟兄跌倒,我就永远不吃肉,免得叫我的弟兄跌倒。


Footnotes(注解)

1 [8:1-11:1] The Corinthians' second question concerns meat that has been sacrificed to idols; in this area they were exhibiting a disordered sense of liberation that Paul here tries to rectify. These chapters contain a sustained and unified argument that illustrates Paul's method of theological reflection on a moral dilemma. Although the problem with which he is dealing is dated, the guidelines for moral decisions that he offers are of lasting validity. Essentially Paul urges them to take a communitarian rather than an individualistic view of their Christian freedom. Many decisions that they consider pertinent only to their private relationship with God have, in fact, social consequences. Nor can moral decisions be determined by merely theoretical considerations; they must be based on concrete circumstances, specifically on the value and needs of other individuals and on mutual responsibility within the community. Paul here introduces the theme of "building up" (oikodome), i.e., of contributing by individual action to the welfare and growth of the community. This theme will be further developed in 1 Cor 14; see the note on 1 Cor 14:3b-5. Several years later Paul would again deal with the problem of meat sacrificed to idols in Romans 14:1-15:6.

2 [1a] Meat sacrificed to idols: much of the food consumed in the city could have passed through pagan religious ceremonies before finding its way into markets and homes. "All of us have knowledge": a slogan, similar to 1 Cor 6:12, which reveals the self-image of the Corinthians. 1 Cor 8:4 will specify the content of this knowledge.

3 [6] This verse rephrases the monotheistic confession of v 4 in such a way as to contrast it with polytheism (1 Cor 8:5) and to express our relationship with the one God in concrete, i.e., in personal and Christian terms. And for whom we exist: since the Greek contains no verb here and the action intended must be inferred from the preposition eis, another translation is equally possible: "toward whom we return." Through whom all things: the earliest reference in the New Testament to Jesus' role in creation.

4 [8-9] Although the food in itself is morally neutral, extrinsic circumstances may make the eating of it harmful. A stumbling block: the image is that of tripping or causing someone to fall (cf 1 Cor 8:13; 9:12; 10:12, 32; 2 Cor 6:3; Romans 14:13, 20-1). This is a basic moral imperative for Paul, a counterpart to the positive imperative to "build one another up"; compare the expression "giving offense" as opposed to "pleasing" in 1 Cor 10:32-33.

5 [13] His own course is clear: he will avoid any action that might harm another Christian. This statement prepares for the paradigmatic development in 1 Cor 9.


格林多前书 1 Corinthians Chapter 9
1 Corinthians
Chapter 9

1 1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

我不是自由的吗?我不是宗徒吗?我不是见过我们的主耶稣吗?你们不是我在主内所建的工程吗?

2 Although I may not be an apostle for others, certainly I am for you, for you are the seal of my apostleship in the Lord.

纵然我为别人不是宗徒,为你们我总是,因为你们在主内正是我任宗徒职分的印证。

3 My defense against those who would pass judgment on me 2 is this.

这也就是我对那些质问我的人的答辨。

4 3 Do we not have the right to eat and drink?

难道我们没有取得饮食的权利吗?

5 Do we not have the right to take along a Christian wife, as do the rest of the apostles, and the brothers of the Lord, and Cephas?

难道我们没有权利携带一位为姐妹的妇人,如其它的宗徒及主的弟兄并刻法一样吗?

6 Or is it only myself and Barnabas who do not have the right not to work?

或者,惟有我和巴尔纳伯没有不劳作的权利吗?

7 Who ever serves as a soldier at his own expense? Who plants a vineyard without eating its produce? Or who shepherds a flock without using some of the milk from the flock?

谁当兵而自备粮饷呢?谁种植葡萄园而不吃它的出产呢?或者,谁牧放羊群而不吃羊群的奶呢?

8 Am I saying this on human authority, or does not the law also speak of these things?

我说这话,难道是按人之常情?法律不是也这样说吗?

9 It is written in the law of Moses, "You shall not muzzle an ox while it is treading out the grain." Is God concerned about oxen,

原来梅瑟法律上记载说:‘牛在打埸的时候,不可笼住它的嘴。’难道天主所关心的是牛吗?

10 or is he not really speaking for our sake? It was written for our sake, because the plowman should plow in hope, and the thresher in hope of receiving a share.

岂不是完全为我们说的吗?的确是为我们记载的,因为犁地的当怀着希望去犁,打场的也当怀着有份的希望去打场。

11 If we have sown spiritual seed for you, is it a great thing that we reap a material harvest from you?

若是我们给你们散播神圣的恩惠,而收割你们那属物质的东西,还算什么大事?

12 If others share this rightful claim on you, do not we still more? Yet we have not used this right. 4 On the contrary, we endure everything so as not to place an obstacle to the gospel of Christ.

如果别人在你们身上尚且分享权利,我们岂不更该吗?可是我们没有用过这权利,反倒忍受了一切,免得基督的福音受到妨碍。

13 5 Do you not know that those who perform the temple services eat (what) belongs to the temple, and those who minister at the altar share in the sacrificial offerings?

你们岂不知道为圣事服务的,就靠圣殿生活;供职于祭坛的,就分享祭坛上的物品吗?

14 In the same way, the Lord ordered that those who preach the gospel should live by the gospel.

主也这样规定了,传福音的人,应靠福音而生活。

15 6 I have not used any of these rights, however, nor do I write this that it be done so in my case. I would rather die. Certainly no one is going to nullify my boast.

可是,这些权利我一样也没有用过;我写这话,并非要人这样对待我,因为我宁愿死,也不愿让人使我这夸耀落了空。

16 If I preach the gospel, this is no reason for me to boast, for an obligation has been imposed on me, and woe to me if I do not preach it!

我若传福音,原没有什么可夸耀的,因为这是我不得已的事;我若不传福音,我就有祸了。

17 If I do so willingly, I have a recompense, but if unwillingly, then I have been entrusted with a stewardship.

假使我自愿作这事,便有报酬;若不自愿,可是责任已委托给我。

18 What then is my recompense? That, when I preach, I offer the gospel free of charge so as not to make full use of my right in the gospel.

这样看来,我的报酬是什么呢?就是传布福音时白白地去传,不享用我在传福音上所有的权利。

19 7 Although I am free in regard to all, I have made myself a slave to all so as to win over as many as possible.

我原是自由的,不属于任何人;但我却使自己成了众人的奴仆,为赢得更多的人。

20 To the Jews I became like a Jew to win over Jews; to those under the law I became like one under the law--though I myself am not under the law--to win over those under the law.

对犹太人,我就成为犹太人,为赢得犹太人;对于在法律下的人,我虽不在法律下,仍成为在法律下的人,为赢得那在法律下的人;

21 To those outside the law I became like one outside the law--though I am not outside God's law but within the law of Christ--to win over those outside the law.

对那些法律以外的人,我就成为法律以外的人,为赢得那些法律以外的人;其实,我并不在天主的法律以外,而是在基督的法律之下。

22 To the weak I became weak, to win over the weak. I have become all things to all, to save at least some.

对软弱的人,我就成为软弱的,为赢得那软弱的人;对一切人,我就成为一切,为的是总要救些人。

23 All this I do for the sake of the gospel, so that I too may have a share in it.

我所行的一切,都是为了福音,为能与人共沾福音的恩许。

24 8 Do you not know that the runners in the stadium all run in the race, but only one wins the prize? Run so as to win.

你们岂不知道在运动埸上赛跑的,固然都跑,但只有一个得奖赏吗?你们也应该这样跑,好能得到奖赏。

25 Every athlete exercises discipline in every way. They do it to win a perishable crown, but we an imperishable one.

凡比武竞赛的,在一切事上都有节制;他们只是为得到可朽坏的花冠,而我们却是为得到不朽坏的花冠。

26 Thus I do not run aimlessly; I do not fight as if I were shadowboxing.

所以我总是这样跑,不是如同无定向的;我这样打拳,不是如同打空气的;

27 No, I drive my body and train it, for fear that, after having preached to others, I myself should be disqualified. 9

我痛击我身,使它为奴,免得我给别人报捷,自己反而落选。


Footnotes(注解)

1 [1-27] This chapter is an emotionally charged expansion of Paul's appeal to his own example in 1 Cor 8:13; its purpose is to reinforce the exhortation of 1 Cor 8:9. The two opening questions introduce the themes of Paul's freedom and his apostleship (1 Cor 9:1), themes that the chapter will develop in reverse order, 1 Cor 9:1-18 treating the question of his apostleship and the rights that flow from it, and 1 Cor 9:19-27 exploring dialectically the nature of Paul's freedom. The language is highly rhetorical, abounding in questions, wordplays, paradoxes, images, and appeals to authority and experience. The argument is unified by repetitions; its articulations are highlighted by inclusions and transitional verses.

2 [3] My defense against those who would pass judgment on me: the reference to a defense (apologia) is surprising, and suggests that Paul is incorporating some material here that he has previously used in another context. The defense will touch on two points: the fact of Paul's rights as an apostle (1 Cor 9:4-12a and 1 Cor 9:13-14) and his nonuse of those rights (1 Cor 9:12b and 1 Cor 9:15-18).

3 [4-12a] Apparently some believe that Paul is not equal to the other apostles and therefore does not enjoy equal privileges, . His defense on this point (here and in 1 Cor 9:13-14) reinforces the assertion of his apostolic character in 1 Cor 9:2. It consists of a series of analogies from natural equity (7) and religious custom (1 Cor 9:13) designed to establish his equal right to support from the churches (1 Cor 9:4-6, 11-12a); these analogies are confirmed by the authority of the law (1 Cor 9:8-10) and of Jesus himself (1 Cor 9:14).

4 [12] It appears, too, that suspicion or misunderstanding has been created by Paul's practice of not living from his preaching. The first reason he asserts in defense of this practice is an entirely apostolic one; it anticipates the developments to follow in 1 Cor 9:19-22. He will give a second reason in 1 Cor 9:15-18.

5 [13-14] The position of these verses produces an interlocking of the two points of Paul's defense. These arguments by analogy (1 Cor 9:13) and from authority (1 Cor 9:14) belong with those of 1 Cor 9:7-10 and ground the first point. But Paul defers them until he has had a chance to mention "the gospel of Christ" (1 Cor 9:12b), after which it is more appropriate to mention Jesus' injunction to his preachers and to argue by analogy from the sacred temple service to his own liturgical service, the preaching of the gospel (cf Romans 1:9; 15:16).

6 [15-18] Paul now assigns a more personal motive to his nonuse of his right to support. His preaching is not a service spontaneously undertaken on his part but a stewardship imposed by a sort of divine compulsion. Yet to merit any reward he must bring some spontaneous quality to his service, and this he does by freely renouncing his right to support. The material here is quite similar to that contained in Paul's "defense" at 2 Cor 11:5-12; 12:11-18.

7 [19-23] In a rhetorically balanced series of statements Paul expands and generalizes the picture of his behavior and explores the paradox of apostolic freedom. It is not essentially freedom from restraint but freedom for service--a possibility of constructive activity.

8 [24-27] A series of miniparables from sports, appealing to readers familiar with Greek gymnasia and the nearby Isthmian games.

9 [27] For fear that . . . I myself should be disqualified: a final paradoxical turn to the argument: what appears at first a free, spontaneous renunciation of rights (1 Cor 9:12-18) seems subsequently to be required for fulfillment of Paul's stewardship (to preach effectively he must reach his hearers wherever they are, 1 Cor 9:19-22), and finally is seen to be necessary for his own salvation (1 Cor 9:23-27). Mention of the possibility of disqualification provides a transition to 1 Cor 10.

格林多前书 1 Corinthians Chapter 10
1 Corinthians
Chapter 10

1 1 I do not want you to be unaware, brothers, that our ancestors were all under the cloud and all passed through the sea,

弟兄们,我愿意提醒你们,我们的祖先都曾在云柱下,都从海中走过,

2 and all of them were baptized into Moses in the cloud and in the sea.

都曾在云中和海中受了洗而归于梅瑟,

3 All ate the same spiritual food,

都吃过同样的神粮,

4 and all drank the same spiritual drink, for they drank from a spiritual rock that followed them, 2 and the rock was the Christ.

都饮过同样的神饮;原来他们所饮的,是来自伴随他们的神盘石:那盘石是基督。

5 Yet God was not pleased with most of them, for they were struck down in the desert.

可是,他们中多数不是天主所喜悦的,因而倒毙在旷野里了。

6 3 These things happened as examples for us, so that we might not desire evil things, as they did.

这些事都是我们的鉴戒,为叫我们不贪恋恶事,就如他们贪恋过一样。

7 And do not become idolaters, as some of them did, as it is written, "The people sat down to eat and drink, and rose up to revel."

你们也不可崇拜邪神,就如他们中有些人敬拜过一样,如同经上记载说:‘百姓坐下吃喝,起来玩乐。’

8 Let us not indulge in immorality as some of them did, and twenty-three thousand fell within a single day.

我们也不可淫乱,就如他们中有些人淫乱过,一天内就倒毙了二万三千人。

9 Let us not test Christ 4 as some of them did, and suffered death by serpents.

我们也不可试探主,就如他们中有些人试探过,为蛇所歼灭。

10 Do not grumble as some of them did, and suffered death by the destroyer.

你们也不可抱怨,就如他们中有些人抱怨过,为毁灭者所消灭。

11 These things happened to them as an example, and they have been written down as a warning to us, upon whom the end of the ages has come. 5

发生在他们身上的这一切事,都是为给人作鉴戒,并记录了下来,为劝戒我们这些生活在世末的人。

12 Therefore, whoever thinks he is standing secure should take care not to fall. 6

所以,凡自以为站得稳的,务要小心,免得跌倒。

13 No trial has come to you but what is human. God is faithful and will not let you be tried beyond your strength; but with the trial he will also provide a way out, so that you may be able to bear it.

你们所受的试探,无非是普通人所能受的试探,天主是忠信的,他决不许你们受那超过你们能力的试探;天主如加给人试探,也必开一条出路,叫你们能够承担。

14 7 Therefore, my beloved, avoid idolatry.

为此,我亲爱的诸位,你们要逃避崇拜邪神的事。

15 I am speaking as to sensible people; judge for yourselves what I am saying.

我想我是对明白人说话;你们自己审断我所说的罢!

16 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

我们所祝福的那祝福之杯,岂不是共结合于基督的血吗?我们所擘开的饼,岂不是共结合于基督的身体吗?

17 Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf.

因为饼只是一个,我们虽多,只是一个身体,因为我们众人都共享这一个饼。

18 Look at Israel according to the flesh; are not those who eat the sacrifices participants in the altar?

你们且看按血统做以色列的,那些吃祭物的,不是与祭坛有分子的人吗?

19 So what am I saying? That meat sacrificed to idols is anything? Or that an idol is anything?

那么,我说什么呢?是说祭邪神的肉算得什么吗?或是说邪神算得什么吗?

20 No, I mean that what they sacrifice, (they sacrifice) to demons, 8 not to God, and I do not want you to become participants with demons.

不是,我说的是:外教人所祭祀的,是祭祀邪魔,而不是祭祀真神。我不愿意你们与邪魔有分子。

21 You cannot drink the cup of the Lord and also the cup of demons. You cannot partake of the table of the Lord and of the table of demons.

你们不能喝主的杯,又喝邪魔的杯;你们不能共享主的筵席,又共享邪魔的筵席。

22 Or are we provoking the Lord to jealous anger? Are we stronger than he?

难道我们要惹主发怒吗?莫非我们比他还强吗?

23 9 "Everything is lawful," but not everything is beneficial. 10 "Everything is lawful," but not everything builds up.

"凡事都可行,"但不全有益;"凡事都可行,"但不全助人建树。

24 No one should seek his own advantage, but that of his neighbor.

人不要只求自己的利益,也该求别人的利益。

25 11 Eat anything sold in the market, without raising questions on grounds of conscience,

凡在肉市上买来的,为了良心的缘故,不必查问什么,你们只管吃罢!

26 for "the earth and its fullness are the Lord's."

‘因为大地和其中的万物,属于上主。’

27 If an unbeliever invites you and you want to go, eat whatever is placed before you, without raising questions on grounds of conscience.

若有一个无信仰的人宴请你们,你们也愿意去,凡给你们摆上的,为了良心的缘故,不必查问什么,你们只管吃罢!

28 But if someone says to you, "This was offered in sacrifice," do not eat it on account of the one who called attention to it and on account of conscience;

但若有人向你们说:"这是祭过神的肉,"为了那指点的人,和为了良心的原故,你们就不可吃。

29 I mean not your own conscience, but the other's. For why should my freedom be determined by someone else's conscience?

我说的良心不是自己的,而是他人的良心。那么,我的自由为什么要受他人良心的束缚呢?

30 If I partake thankfully, why am I reviled for that over which I give thanks?

我若以谢恩之心参加,为什么我要因谢恩之物而受人责骂呢?

31 So whether you eat or drink, or whatever you do, do everything for the glory of God.

所以,你们或吃或喝,或无论作什么,一切都要为光荣天主而作。

32 12 Avoid giving offense, whether to Jews or Greeks or the church of God,

你们不可成为犹太人,或希腊人,或天主教会跌倒的原因,

33 just as I try to please everyone in every way, not seeking my own benefit but that of the many, that they may be saved.

但要如我一样,在一切事上使众人喜欢,不求我自己的利益,只求大众的利益,为使他们得救。


Footnotes(注解)

1 [1-5] Paul embarks unexpectedly upon a panoramic survey of the events of the Exodus period. The privileges of Israel in the wilderness are described in terms that apply strictly only to the realities of the new covenant ("baptism,""spiritual food and drink"); interpreted in this way they point forward to the Christian experience (1 Cor 10:1-4). But those privileges did not guarantee God's permanent pleasure (1 Cor 10:5).

2 [4] A spiritual rock that followed them: the Torah speaks only about a rock from which water issued, but rabbinic legend amplified this into a spring that followed the Israelites throughout their migration. Paul uses this legend as a literary type: he makes the rock itself accompany the Israelites, and he gives it a spiritual sense. The rock was the Christ: in the Old Testament, Yahweh is the Rock of his people (cf Deut 32, Moses' song to Yahweh the Rock). Paul now applies this image to the Christ, the source of the living water, the true Rock that accompanied Israel, guiding their experiences in the desert.

3 [6-13] This section explicitates the typological value of these Old Testament events: the desert experiences of the Israelites are examples, meant as warnings, to deter us from similar sins (idolatry, immorality, etc.) and from a similar fate.

4 [9] Christ: to avoid Paul's concept of Christ present in the wilderness events, some manuscripts read "the Lord."

5 [11] Upon whom the end of the ages has come: it is our period in time toward which past ages have been moving and in which they arrive at their goal.

6 [12-13] Take care not to fall: the point of the whole comparison with Israel is to caution against overconfidence, a sense of complete security (1 Cor 10:12). This warning is immediately balanced by a reassurance, based, however, on God (1 Cor 10:13).

7 [14-22] The warning against idolatry from 1 Cor 10:7 is now repeated (1 Cor 10:14) and explained in terms of the effect of sacrifices: all sacrifices, Christian (1 Cor 10:16-17), Jewish (1 Cor 10:18), or pagan (1 Cor 10:20), establish communion. But communion with Christ is exclusive, incompatible with any other such communion (1 Cor 10:21). Compare the line of reasoning at 1 Cor 6:15.

8 [20] To demons: although Jews denied divinity to pagan gods, they often believed that there was some nondivine reality behind the idols, such as the dead, or angels, or demons. The explanation Paul offers in 1 Cor 10:20 is drawn from Deut 32:7: the power behind the idols, with which the pagans commune, consists of demonic powers hostile to God.

9 [10:23-11:1] By way of peroration Paul returns to the opening situation (1 Cor 8) and draws conclusions based on the intervening considerations (1 Cor 9-10).

10 [23-24] He repeats in the context of this new problem the slogans of liberty from 1 Cor 6:12, with similar qualifications. Liberty is not merely an individual perfection, nor an end in itself, but is to be used for the common good. The language of 1 Cor 10:24 recalls the descriptions of Jesus' self-emptying in Phil 2.

11 [25-30] A summary of specific situations in which the eating of meat sacrificed to idols could present problems of conscience. Three cases are considered. In the first (the marketplace, 1 Cor 10:25-26) and the second (at table, 1 Cor 10:27), there is no need to be concerned with whether food has passed through a pagan sacrifice or not, for the principle of 1 Cor 8:4-6 still stands, and the whole creation belongs to the one God. But in the third case (1 Cor 10:28), the situation changes if someone present explicitly raises the question of the sacrificial origin of the food; eating in such circumstances may be subject to various interpretations, some of which could be harmful to individuals. Paul is at pains to insist that the enlightened Christian conscience need not change its judgment about the neutrality, even the goodness, of the food in itself (1 Cor 10:29-30); yet the total situation is altered to the extent that others are potentially endangered, and this calls for a different response, for the sake of others.

12 [10:32-11:1] In summary, the general rule of mutually responsible use of their Christian freedom is enjoined first negatively (1 Cor 10:32), then positively, as exemplified in Paul (1 Cor 10:33), and finally grounded in Christ, the pattern for Paul's behavior and theirs (1 Cor 11:1; cf Romans 15:1-3).


格林多前书 1 Corinthians Chapter 11
1 Corinthians
Chapter 11

1 Be imitators of me, as I am of Christ.

你们该效法我,如我效法了基督一样。

2 1 I praise you because you remember me in everything and hold fast to the traditions, just as I handed them on to you.

我称赞你们在一切事上记念我,并照我所传授给你们的,持守那些传授。

3 2 3 But I want you to know that Christ is the head of every man, and a husband the head of his wife, and God the head of Christ.

但我愿意你们知道:男人的头是基督,而女人的头是男人,基督的头却是天主。

4 4 Any man who prays or prophesies with his head covered brings shame upon his head.

凡男人祈祷或说先知话,若蒙着头,就是羞辱自己的头;

5 But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved.

但凡女人祈祷或说先知话,若不蒙头,就是羞辱自己的头,因为她跟那剃了头发的完全一样。

6 For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil.

女人若不蒙头,就让她剪发罢!但若剪发或剃头为女人算是耻辱,她就该蒙头!

7 5 A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man.

男人当然不该蒙头,因为他是天主的肖像和光荣,而女人却是男人的光荣:

8 For man did not come from woman, but woman from man;

原来不是男人出于女人,而是女人出于男人;

9 nor was man created for woman, but woman for man;

而且男人不是为女人造的,女人乃是为男人造的。

10 for this reason a woman should have a sign of authority 6 on her head, because of the angels.

为此,女人为了天使的缘故,在头上应该有属于权下的表记,

11 7 Woman is not independent of man or man of woman in the Lord.

然而在主内,女不可无男,男也不可无女,

12 For just as woman came from man, so man is born of woman; but all things are from God.

因为就如女人是出于男人,同样男人也是藉女人而生;但一切都出于天主。

13 8 Judge for yourselves: is it proper for a woman to pray to God with her head unveiled?

你们自己评断罢!女人不蒙头向天主祈祷相宜吗?

14 Does not nature itself teach you that if a man wears his hair long it is a disgrace to him,

不是本性也教训你们:男人若蓄发,为他就是羞辱,

15 whereas if a woman has long hair it is her glory, because long hair has been given (her) for a covering?

但是女人若蓄发,为她倒是光荣吗?因为头发是给她当作首帕的。

16 But if anyone is inclined to be argumentative, we do not have such a custom, nor do the churches of God.

若有人想强辩,那么他该知道:我们没有这样的风俗,天主的各教会也没有。

17 9 In giving this instruction, I do not praise the fact that your meetings are doing more harm than good.

我要嘱咐你们,并不称赞你们,因为你们聚会不是为得益,而是为受害。

18 First of all, I hear that when you meet as a church there are divisions among you, and to a degree I believe it;

首先,我听说你们聚会时,你们中间有分裂的事,我也有几分相信,

19 there have to be factions among you in order that (also) those who are approved among you may become known. 10

因为在你们中间原免不了分党分派的事,好叫那些经得起考验的人,在你们中显出来。

20 When you meet in one place, then, it is not to eat the Lord's supper,

你们聚集在一处,并不是为吃主的晚餐,

21 for in eating, each one goes ahead with his own supper, and one goes hungry while another gets drunk.

因为你们吃的时候,各人先吃自己的晚餐,甚至有的饥饿,有的却醉饱。

22 Do you not have houses in which you can eat and drink? Or do you show contempt for the church of God and make those who have nothing feel ashamed? What can I say to you? Shall I praise you? In this matter I do not praise you.

难道你们没有家可以吃喝吗?或是你们想轻视天主的教会,叫那些没有的人羞惭吗?我可给你们说什么?要我称赞你们吗?在这事上,我决不称赞。

23 11 For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread,

这是我从主所领受的,我也传授给你们了:主耶稣在他被交付的那一夜,拿起饼来;

24 and, after he had given thanks, broke it and said, "This is my body that is for you. Do this in remembrance of me."

祝谢了,擘开说:"这是我的身体,为你们而舍的,你们应这样行,为记念我。"

25 In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me."

晚餐后,又同样拿起杯来说:"这杯是用我的血所立的新约,你们每次喝,应这样行,为记念我。"

26 For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.

的确,直到主再来,你们每次吃这饼,喝这杯,你们就是宣告主的死亡。

27 Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. 12

为此,无论谁,若不相称地吃主的饼,或喝主的杯,就是干犯主体和主血的罪人。

28 A person should examine himself, 13 and so eat the bread and drink the cup.

所以人应省察自己,然后才可以吃这饼,喝这杯。

29 For anyone who eats and drinks without discerning the body, eats and drinks judgment 14 on himself.

因为那吃喝的人,若不分辨主的身体,就是吃喝自己的罪案。

30 That is why many among you are ill and infirm, and a considerable number are dying.

为此,在你们中有许多有病和软弱的人,死的也不少。

31 If we discerned ourselves, we would not be under judgment;

但是,若我们先省察自己,我们就不至于受罚了。

32 but since we are judged by (the) Lord, we are being disciplined so that we may not be condemned along with the world.

我们即使受罚,只是受主的惩诫,免得我们和这世界一同被定罪。

33 Therefore, my brothers, when you come together to eat, wait for one another.

所以,我的弟兄们,当你们聚集吃晚餐时,要彼此等待。

34 If anyone is hungry, he should eat at home, so that your meetings may not result in judgment. The other matters I shall set in order when I come.

谁若饿了,在家里先吃,免得你们聚集自遭判决。其余的事,等我来了再安排。



Footnotes(注解)

1 [11:2-14:40] This section of the letter is devoted to regulation of conduct at the liturgy. The problems Paul handles have to do with the dress of women in the assembly (1 Cor 11:3-16), improprieties in the celebration of community meals (1 Cor 11:17-34), and the use of charisms or spiritual gifts (1 Cor 12:1-14:40). The statement in 1 Cor 11:2 introduces all of these discussions, but applies more appropriately to the second (cf the mention of praise in 1 Cor 11:17 and of tradition in 1 Cor 11:23).

2 [3-16] Women have been participating in worship at Corinth without the head-covering normal in Greek society of the period. Paul's stated goal is to bring them back into conformity with contemporary practice and propriety. In his desire to convince, he reaches for arguments from a variety of sources, though he has space to develop them only sketchily and is perhaps aware that they differ greatly in persuasiveness.

3 [3] A husband the head of his wife: the specific problem suggests to Paul the model of the head as a device for clarifying relations within a hierarchical structure. The model is similar to that developed later in greater detail and nuance in Eph 5:21-33. It is a hybrid model, for it grafts onto a strictly theological scale of existence (cf 1 Cor 3:21-23) the hierarchy of sociosexual relations prevalent in the ancient world: men, dominant, reflect the active function of Christ in relation to his church; women, submissive, reflect the passive role of the church with respect to its savior. This gives us the functional scale: God, Christ, man, woman.

4 [4-6] From man's direct relation to Christ, Paul infers that his head should not be covered. But woman, related not directly to Christ on the scale but to her husband, requires a covering as a sign of that relationship. Shameful . . . to have her hair cut off: certain less honored classes in society, such as lesbians and prostitutes, are thought to have worn their hair close-cropped.

5 [7-9] The hierarchy of v 3 is now expressed in other metaphors: the image (eikon) and the reflected glory (doxa). Paul is alluding basically to the text of Genesis 1:27, in which mankind as a whole, the male-female couple, is created in God's image and given the command to multiply and together dominate the lower creation. But Genesis 1:24 is interpreted here in the light of the second creation narrative in Genesis 2 in which each of the sexes is created separately (first the man and then the woman from man and for him, to be his helpmate, Genesis 2:20-23), and under the influence of the story of the fall, as a result of which the husband rules over the woman (Genesis 3:16). This interpretation splits the single image of God into two, at different degrees of closeness.

6 [10] A sign of authority: "authority" (exousia) may possibly be due to mistranslation of an Aramaic word for "veil"; in any case, the connection with 1 Cor 11:9 indicates that the covering is a sign of woman's subordination. Because of the angels: a surprising additional reason, which the context does not clarify. Presumably the reference is to cosmic powers who might inflict harm on women or whose function is to watch over women or the cult.

7 [11-12] These parenthetical remarks relativize the argument from Genesis 2-3. In the Lord: in the Christian economy the relation between the sexes is characterized by a mutual dependence, which is not further specified. And even in the natural order conditions have changed: the mode of origin described in Genesis 2 has been reversed (1 Cor 11:12a). But the ultimately significant fact is the origin that all things have in common (1 Cor 11:12b).

8 [13-16] The argument for conformity to common church practice is summed up and pressed home. 1 Cor 11:14-15 contain a final appeal to the sense of propriety that contemporary Greek society would consider "natural" (cf 1 Cor 11:5-6).

9 [17-34] Paul turns to another abuse connected with the liturgy, and a more serious one, for it involves neglect of basic Christian tradition concerning the meaning of the Lord's Supper. Paul recalls that tradition for them and reminds them of its implications.

10 [19] That . . . those who are approved among you may become known: Paul situates their divisions within the context of the eschatological separation of the authentic from the inauthentic and the final revelation of the difference. The notion of authenticity-testing recurs in the injunction to self-examination in view of present and future judgment (1 Cor 11:28-32).

11 [23-25] This is the earliest written account of the institution of the Lord's Supper in the New Testament. The narrative emphasizes Jesus' action of self-giving (expressed in the words over the bread and the cup) and his double command to repeat his own action.

12 [27] It follows that the only proper way to celebrate the Eucharist is one that corresponds to Jesus' intention, which fits with the meaning of his command to reproduce his action in the proper spirit. If the Corinthians eat and drink unworthily, i.e., without having grasped and internalized the meaning of his death for them, they will have to answer for the body and blood, i.e., will be guilty of a sin against the Lord himself (cf 1 Cor 8:12).

13 [28] Examine himself: the Greek word is similar to that for "approved" in 1 Cor 11:19, which means "having been tested and found true." The self-testing required for proper eating involves discerning the body (1 Cor 11:29), which, from the context, must mean understanding the sense of Jesus' death (1 Cor 11:26), perceiving the imperative to unity that follows from the fact that Jesus gives himself to all and requires us to repeat his sacrifice in the same spirit (1 Cor 11:18-25).

14 [29-32] Judgment: there is a series of wordplays in these verses that would be awkward to translate literally into English; it includes all the references to judgment (krima, 1 Cor 11:29, 34; krino, 1 Cor 11:31, 32) discernment (diakrino, 1 Cor 11:29, 31), and condemnation (katakrino, 1 Cor 11:32). The judgment is concretely described as the illness, infirmity, and death that have visited the community. These are signs that the power of Jesus' death is not yet completely recognized and experienced. Yet even the judgment incurred is an expression of God's concern; it is a medicinal measure meant to rescue us from condemnation with God's enemies.
格林多前书 1 Corinthians Chapter 12
1 Corinthians
Chapter 12

1 1 Now in regard to spiritual gifts, brothers, I do not want you to be unaware.

弟兄们,至论神恩的事,我切愿你们明了。

2 2 You know how, when you were pagans, you were constantly attracted and led away to mute idols.

你们记得:当你们还是外教人的时候,好象着了迷,常被勾引到那些不会出声的偶像前。

3 Therefore, I tell you that nobody speaking by the spirit of God says, "Jesus be accursed." And no one can say, "Jesus is Lord," except by the holy Spirit.

为此,我告诉你们,没有一个受天主圣神感动的会说:"耶稣是可诅咒的;"除非受圣神感动,也没有一个能说:"耶稣是主"的。

4 3 There are different kinds of spiritual gifts but the same Spirit;

神恩虽有区别,却是同一的圣神所赐;

5 there are different forms of service but the same Lord;

职份虽有区别,却是同一的主所赐;

6 there are different workings but the same God who produces all of them in everyone.

功效虽有区别,却是同一的天主,在一切人身上行一切事。

7 To each individual the manifestation of the Spirit is given for some benefit.

圣神显示在每人身上虽不同,但全是为人的好处。

8 To one is given through the Spirit the expression of wisdom; to another the expression of knowledge according to the same Spirit;

这人从圣神蒙受了智慧的言语,另一人却由同一圣神蒙受了知识的言语;

9 to another faith by the same Spirit; to another gifts of healing by the one Spirit;

有人在同一圣神内蒙受了信心,另有人在同一圣神内却蒙受了治病的奇恩;

10 to another mighty deeds; to another prophecy; to another discernment of spirits; to another varieties of tongues; to another interpretation of tongues.

有的能行奇迹,有的能说先知话,有的能辨别神恩,有的能说各种语言,有的能解释语言,

11 But one and the same Spirit produces all of these, distributing them individually to each person as he wishes.

可是,这一切都是这唯一而同一的圣神所行的,随他的心愿,个别分配与人。

12 4 As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ.

就如身体只是一个,却有许多肢体;身体所有的肢体虽多,仍是一个身体:基督也是这样。

13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit.

因为我们众人,不论是犹太人,或是希腊人,或是为奴的,或是自主的,都因一个圣神受了洗,成为一个身体,又都为一个圣神所滋润。

14 Now the body is not a single part, but many.

原来身体不只有一个肢体,而是有许多。

15 If a foot should say, "Because I am not a hand I do not belong to the body," it does not for this reason belong any less to the body.

如果脚说:"我既然不是手,便不属于身体;"它并不因此就不属于身体。

16 Or if an ear should say, "Because I am not an eye I do not belong to the body," it does not for this reason belong any less to the body.

如果耳说:"我既然不是眼,便不属于身体;"它并不因此不属于身体。

17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be?

若全身是眼,哪里有听觉?若全身是听觉,哪里有嗅觉?

18 But as it is, God placed the parts, each one of them, in the body as he intended.

但如今天主却按自己的意思,把肢体个个都安排在身体上了。

19 If they were all one part, where would the body be?

假使全都是一个肢体,哪里还算身体呢?

20 But as it is, there are many parts, yet one body.

但如今肢体虽多,身体却是一个。

21 The eye cannot say to the hand, "I do not need you," nor again the head to the feet, "I do not need you."

眼不能对手说:"我不需要你;"同样,头也不能对脚说:"我不需要你们。"

22 Indeed, the parts of the body that seem to be weaker are all the more necessary,

不但如此,而且那些似乎是身体上比较软弱的肢体,却更为重要,

23 and those parts of the body that we consider less honorable we surround with greater honor, and our less presentable parts are treated with greater propriety,

并且那些我们以为是身体上比较欠尊贵的肢体,我们就越发加上尊贵的装饰,我们不端雅的肢体,就越发显得端雅。

24 whereas our more presentable parts do not need this. But God has so constructed the body as to give greater honor to a part that is without it,

至于我们端雅的肢体,就无需装饰了。天主这样配置了身体,对那缺欠的,赐以加倍的尊贵,

25 so that there may be no division in the body, but that the parts may have the same concern for one another.

免得在身体内发生分裂,反使各肢体彼此互相关照。

26 If (one) part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy.

若是一个肢体受苦,所有的肢体都一同受苦,若是一个肢体蒙受尊荣,所有的肢体都一同欢乐。

27 5 Now you are Christ's body, and individually parts of it.

你们便是基督的身体,各自都是肢体。

28 Some people God has designated in the church to be, first, apostles; 6 second, prophets; third, teachers; then, mighty deeds; then, gifts of healing, assistance, administration, and varieties of tongues.

天主在教会内所设立的:第一是宗徒,第二是先知,第三是教师,其次是行异能的,再次是有治病奇恩的、救助人的、治理人的、说各种语言的。

29 Are all apostles? Are all prophets? Are all teachers? Do all work mighty deeds?

众人岂能都作宗徒?岂能都做先知?岂能都做教师?岂能都行异能?

30 Do all have gifts of healing? Do all speak in tongues? Do all interpret?

岂能都有治病的奇恩?岂能都说各种语言?岂能都解释语言?

31 Strive eagerly for the greatest spiritual gifts. But I shall show you a still more excellent way.

你们该热切追求那更大的恩赐。我现在把一条更高超的道路指给你们。


Footnotes(注解)

1 [12:1-14:40] Ecstatic and charismatic activity were common in early Christian experience, as they were in other ancient religions. But the Corinthians seem to have developed a disproportionate esteem for certain phenomena, especially tongues, to the detriment of order in the liturgy. Paul's response to this development provides us with the fullest exposition we have of his theology of the charisms.

2 [2-3] There is an experience of the Spirit and an understanding of ecstatic phenomena that are specifically Christian and that differ, despite apparent similarities, from those of the pagans. It is necessary to discern which spirit is leading one; ecstatic phenomena must be judged by their effect (1 Cor 12:2). 1 Cor 12:3 illustrates this by an example: power to confess Jesus as Lord can come only from the Spirit, and it is inconceivable that the Spirit would move anyone to curse the Lord.

3 [4-6] There are some features common to all charisms, despite their diversity: all are gifts (charismata), grace from outside ourselves; all are forms of service (diakoniai), an expression of their purpose and effect; and all are workings (energemata), in which God is at work. Paul associates each of these aspects with what later theology will call one of the persons of the Trinity, an early example of "appropriation."

4 [12-26] The image of a body is introduced to explain Christ's relationship with believers (1 Cor 12:12). 1 Cor 12:13 applies this model to the church: by baptism all, despite diversity of ethnic or social origins, are integrated into one organism. 1 Cor 12:14-26 then develop the need for diversity of function among the parts of a body without threat to its unity.

5 [27-30] Paul now applies the image again to the church as a whole and its members (1 Cor 12:27). The lists in 1 Cor 12:28-30 spell out the parallelism by specifying the diversity of functions found in the church (cf Romans 12:6-8; Eph 4:11).

6 [28] First, apostles: apostleship was not mentioned in 1 Cor 12:8-10, nor is it at issue in these chapters, but Paul gives it pride of place in his listing. It is not just one gift among others but a prior and fuller gift that includes the others. They are all demonstrated in Paul's apostolate, but he may have developed his theology of charisms by reflecting first of all on his own grace of apostleship (cf 1 Cor 3:5-4:14; 9:1-27; 2 Cor 2:14-6:13; 10:1-13:30, esp. 1 Cor 11:23 and 12:12).

格林多前书 1 Corinthians Chapter 13
1 Corinthians
Chapter 13

1 1 If I speak in human and angelic tongues 2 but do not have love, I am a resounding gong or a clashing cymbal.

我若能说人间的语言,和能说天使的语言;但我若没有爱,我就成了个发声的锣,或发响的钹。

2 And if I have the gift of prophecy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing.

我若有先知之恩,又明白一切奥秘和各种知识;我若有全备的信心,甚至能移山,但我若没有爱,我什么也不算。

3 If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.

我若把我所有的财产全施舍了,我若舍身投火被焚;但我若没有爱,为我毫无益处。

4 3 Love is patient, love is kind. It is not jealous, (love) is not pompous, it is not inflated,

爱是含忍的,爱是慈祥的,爱不嫉妒,不夸张,不自大,

5 it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury,

不作无礼的事,不求己益,不动怒,不图谋恶事,

6 it does not rejoice over wrongdoing but rejoices with the truth.

不以不义为乐,却与真理同乐:

7 It bears all things, believes all things, hopes all things, endures all things.

凡事包容,凡事相信,凡事盼望,凡事忍耐。

8 4 Love never fails. If there are prophecies, they will be brought to nothing; if tongues, they will cease; if knowledge, it will be brought to nothing.

爱永存不朽,而先知之恩,终必消失;语言之恩,终必停止;知识之恩,终必消逝。

9 For we know partially and we prophesy partially,

因为我们现在所知道的,只是局部的;我们作先知所讲的,也只是局部的;

10 but when the perfect comes, the partial will pass away.

及至那圆满的一来到,局部的,就必要消逝。

11 When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things.

当我是孩子的时候,说话像孩子,看事像孩子,思想像孩子;几时我一成了人,就把孩子的事丢弃了。

12 At present we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known.

我们现在是借着镜子观看,模糊不清,到那时,就要面对面的观看了。我现在所认识的,只是局部的,那时我就要全认清了,如同我全被认清一样。

13 5 So faith, hope, love remain, these three; but the greatest of these is love.

现今存在的,有信、望、爱这三样,但其中最大的是爱。



Footnotes(注解)

1 [1-13] This chapter involves a shift of perspective and a new point. All or part of the material may once have been an independent piece in the style of Hellenistic eulogies of virtues, but it is now integrated, by editing, into the context of 1 Cor 12-14 (cf the reference to tongues and prophecy) and into the letter as a whole (cf the references to knowledge and to behavior). The function of 1 Cor 13 within the discussion of spiritual gifts is to relativize all the charisms by contrasting them with the more basic, pervasive, and enduring value that gives them their purpose and their effectiveness. The rhetoric of this chapter is striking.

2 [1-3] An inventory of gifts, arranged in careful gradation: neither tongues (on the lowest rung), nor prophecy, knowledge, or faith, nor even self-sacrifice has value unless informed by love.

3 [4-7] This paragraph is developed by personification and enumeration, defining love by what it does or does not do. The Greek contains fifteen verbs; it is natural to translate many of them by adjectives in English.

4 [8-13] The final paragraph announces its topic, Love never fails (1 Cor 13:8), then develops the permanence of love in contrast to the charisms (1 Cor 13:9-12), and finally asserts love's superiority even over the other "theological virtues" (1 Cor 13:13).

5 [13] In speaking of love, Paul is led by spontaneous association to mention faith and hope as well. They are already a well-known triad (cf 1 Thes 1:3), three interrelated (cf 1 Cor 13:7) features of Christian life, more fundamental than any particular charism. The greatest . . . is love: love is operative even within the other members of the triad (7), so that it has a certain primacy among them. Or, if the perspective is temporal, love will remain (cf "never fails," 1 Cor 13:8) even when faith has yielded to sight and hope to possession.

格林多前书 1 Corinthians Chapter 14
1 Corinthians
Chapter 14

1 1 Pursue love, but strive eagerly for the spiritual gifts, above all that you may prophesy.

你们要追求爱,但也要渴慕神恩,尤其是要渴慕做先知之恩。

2 2 For one who speaks in a tongue does not speak to human beings but to God, for no one listens; he utters mysteries in spirit.

原来那说语言的,不是对人,而是对天主说话,因为没有人听得慬,他是由于神魂讲论奥秘的事;

3 On the other hand, one who prophesies does speak to human beings, for their building up, 3 encouragement, and solace.

但那做先知的,却是向人说建树、劝慰和鼓励的话。

4 Whoever speaks in a tongue builds himself up, but whoever prophesies builds up the church.

那说语言的,是建立自己;那讲先知话的,却是建立教会。

5 Now I should like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be built up.

我愿意你们都有说语言之恩,但我更愿意你们都做先知,因为讲先知话的比说语言的更大,除非他也解释,使教会获得建立。

6 4 Now, brothers, if I should come to you speaking in tongues, what good will I do you if I do not speak to you by way of revelation, or knowledge, or prophecy, or instruction?

弟兄们!假使我来到你们那里,只说语言,若不以启示,或以知识,或以先知话,或以训诲向你们讲论,我为你们有什么益处?

7 Likewise, if inanimate things that produce sound, such as flute or harp, do not give out the tones distinctly, how will what is being played on flute or harp be recognized?

就连那些无灵而发声之物,箫也罢,琴也罢,若分不清声调,怎能知道所吹所弹的是什么呢?

8 And if the bugle gives an indistinct sound, who will get ready for battle?

若号筒吹的音调不准确,谁还准备作战呢?

9 Similarly, if you, because of speaking in tongues, do not utter intelligible speech, how will anyone know what is being said? For you will be talking to the air.

同样,你们若不用舌头说出明晰的话,人怎能明白你说的是什么?那么,你们就是向空气说话。

10 It happens that there are many different languages in the world, and none is meaningless;

谁也知道世界上有很多语言,但没有一种是没有意义的。

11 but if I do not know the meaning of a language, I shall be a foreigner to one who speaks it, and one who speaks it a foreigner to me.

假使我不明白那语言的意义,那说话的人必以我为蛮夷,我也以那说话的人为蛮夷。

12 So with yourselves: since you strive eagerly for spirits, seek to have an abundance of them for building up the church.

你们也当这样:你们既然渴慕神恩,就当祈求多得建立教会的恩赐。

13 5 Therefore, one who speaks in a tongue should pray to be able to interpret.

为此,那说语言的应当祈求解释之恩,

14 (For) if I pray in a tongue, my spirit 6 is at prayer but my mind is unproductive.

因为我若以语言之恩祈祷,是我的神魂祈祷,我的理智却得不到效果。

15 So what is to be done? I will pray with the spirit, but I will also pray with the mind. I will sing praise with the spirit, but I will also sing praise with the mind.

那么怎样才行呢?我要以神魂祈祷,也要以理智祈祷,我要以神魂歌咏,也要以理智歌咏;

16 Otherwise, if you pronounce a blessing (with) the spirit, how shall one who holds the place of the uninstructed say the "Amen" to your thanksgiving, since he does not know what you are saying?

不然,假使你以神魂赞颂,那在埸不通语言的人,既不明白你说什么,对你的祝谢词,怎能答应"阿们"呢?

17 For you may be giving thanks very well, but the other is not built up.

你固然祝谢的很好,可是不能建立别人。

18 I give thanks to God that I speak in tongues more than any of you,

我感谢天主,我说语言胜过你们众人;

19 but in the church I would rather speak five words with my mind, so as to instruct others also, than ten thousand words in a tongue.

可是在集会中,我宁愿以我的理智说五句训诲人的话,而不愿以语言之恩说一万句话。

20 7 Brothers, stop being childish in your thinking. In respect to evil be like infants, but in your thinking be mature.

弟兄们!你们在见识上不应做孩子,但应在邪恶上做婴孩,在见识上应做成年人。

21 It is written in the law: "By people speaking strange tongues and by the lips of foreigners I will speak to this people, and even so they will not listen to me, says the Lord."

法律上记载:‘上主说:我要借说外方话的人和外方人的嘴唇向这百姓说话,虽然这样,他们还是不听从我。’

22 Thus, tongues are a sign not for those who believe but for unbelievers, whereas prophecy is not for unbelievers but for those who believe.

这样看来,语言之恩不是为信的人作证据,而是为不信的人;但先知之恩不是为不信的人,而是为信的人。

23 8 So if the whole church meets in one place and everyone speaks in tongues, and then uninstructed people or unbelievers should come in, will they not say that you are out of your minds?

所以全教会共同聚在一起时,假使众人都说起语言来,如有不通的人,或有不信的人进来,岂不要说:你们疯了吗?

24 But if everyone is prophesying, and an unbeliever or uninstructed person should come in, he will be convinced by everyone and judged by everyone,

但是,如果众人都说先知话,既便有不信的人或不通的人进来,他必被众人说服,也必被众人所审察,

25 and the secrets of his heart will be disclosed, and so he will fall down and worship God, declaring, "God is really in your midst."

他心内的隐秘事也必会显露出来:这样他就必俯首至地朝拜天主,声称天主实在是在你们中间。

26 9 So what is to be done, brothers? When you assemble, one has a psalm, another an instruction, a revelation, a tongue, or an interpretation. Everything should be done for building up.

弟兄们!那么怎样做呢?当你们聚会的时候,每人不论有什么神恩,或有歌咏,或有训诲,或有启示,或有语言,或有解释之恩:一切都应为建立而行。

27 If anyone speaks in a tongue, let it be two or at most three, and each in turn, and one should interpret.

倘若有说语言的,只可两个人,或至多三个人,且要轮流讲话,也要有一个人解释;

28 But if there is no interpreter, the person should keep silent in the church and speak to himself and to God.

如没有解释的人,在集会中就该缄默,只可对自己和对天主说话。

29 Two or three prophets should speak, and the others discern.

至于先知,可以两个人或三个人说话,其余的人要审辨。

30 But if a revelation is given to another person sitting there, the first one should be silent.

若在坐的有一位得了启示,那先说话的,就不应该再发言,

31 For you can all prophesy one by one, so that all may learn and all be encouraged.

因为你们都可以一个一个的说先知话,为使众人学习,为使众人受到鼓励。

32 Indeed, the spirits of prophets are under the prophets' control,

并且先知的神魂是由先知自己作主,

33 since he is not the God of disorder but of peace. As in all the churches of the holy ones, 10

因为天主不是混乱的天主,而是平安的天主。 犹如在圣徒的众教会内,

34 women should keep silent in the churches, for they are not allowed to speak, but should be subordinate, as even the law says.

妇女在集会中应当缄默;她们不准发言,只该服从,正如法律所说的。

35 But if they want to learn anything, they should ask their husbands at home. For it is improper for a woman to speak in the church.

她们若愿意学什么,可以在家里问自己的丈夫;因为在集会中发言,为女人不是体面事。

36 Did the word of God go forth from you? Or has it come to you alone?

莫非天主的道理是从你们来的吗?或是惟独临到了你们身上吗?

37 If anyone thinks that he is a prophet or a spiritual person, he should recognize that what I am writing to you is a commandment of the Lord.

若有人自以为是先知,或受神感的人,就该承认我给你们所写的,是主的诫命。

38 If anyone does not acknowledge this, he is not acknowledged.

谁若不承认,也不要承认他。

39 So, (my) brothers, strive eagerly to prophesy, and do not forbid speaking in tongues,

所以,我的弟兄们,你们应当渴慕说先知话,可是也不要禁止人说语言。

40 but everything must be done properly and in order.

一切都该照规矩按次序而行。



Footnotes(注解)

1 [1-5] 1 Cor 14:1b returns to the thought of 1 Cor 12:31a and reveals Paul's primary concern. The series of contrasts in 1 Cor 14:2-5 discloses the problem at Corinth: a disproportionate interest in tongues, with a corresponding failure to appreciate the worth of prophecy. Paul attempts to clarify the relative values of those gifts by indicating the kind of communication achieved in each and the kind of effect each produces.

2 [2-3a] They involve two kinds of communication: tongues, private speech toward God in inarticulate terms that need interpretation to be intelligible to others (see 1 Cor 14:27-28); prophecy, communication with others in the community.

3 [3b-5] They produce two kinds of effect. One who speaks in tongues builds himself up; it is a matter of individual experience and personal perfection, which inevitably recalls Paul's previous remarks about being inflated, seeking one's own good, pleasing oneself. But a prophet builds up the church: the theme of "building up" or "edifying" others, the main theme of the letter, comes to clearest expression in this chapter (1 Cor 14:3, 4, 5, 12, 17). It has been anticipated at 1 Cor 8:1 and 1 Cor 10:23, and by the related concept of "the beneficial" in 1 Cor 6:12; 10:23; 12:7; etc.

4 [6-12] Sound, in order to be useful, must be intelligible. This principle is illustrated by a series of analogies from music (1 Cor 14:7-8) and from ordinary human speech (1 Cor 14:10-11); it is applied to the case at hand in 1 Cor 14:9, 12.

5 [13-19] The charism of interpretation lifts tongues to the level of intelligibility, enabling them to produce the same effect as prophecy (cf 1 Cor 14:5, 26-28).

6 [14-15] My spirit: Paul emphasizes the exclusively ecstatic, nonrational quality of tongues. The tongues at Pentecost are also described as an ecstatic experience (Acts 2:4, 12-13), though Luke superimposes further interpretations of his own. My mind: the ecstatic element, dominant in earliest Old Testament prophecy as depicted in 1 Sam 10:5-13; 19:20-24, seems entirely absent from Paul's notion of prophecy and completely relegated to tongues. He emphasizes the role of reason when he specifies instruction as a function of prophecy (1 Cor 14:6, 19, 31). But he does not exclude intuition and emotion; cf references to encouragement and consolation (1 Cor 14:3, 31) and the scene describing the ideal exercise of prophecy (1 Cor 14:24-25).

7 [20-22] The Corinthians pride themselves on tongues as a sign of God's favor, a means of direct communication with him (2.28). To challenge them to a more mature appraisal, Paul draws from scripture a less flattering explanation of what speaking in tongues may signify. Isaiah threatened the people that if they failed to listen to their prophets, the Lord would speak to them (in punishment) through the lips of Assyrian conquerors (Isaiah 28:11-12). Paul compresses Isaiah's text and makes God address his people directly. Equating tongues with foreign languages (cf 1 Cor 14:10-11), Paul concludes from Isaiah that tongues are a sign not for those who believe, i.e., not a mark of God's pleasure for those who listen to him but a mark of his displeasure with those in the community who are faithless, who have not heeded the message that he has sent through the prophets.

8 [23-25] Paul projects the possible missionary effect of two hypothetical liturgical experiences, one consisting wholly of tongues, the other entirely of prophecy. Uninstructed (idiotai): the term may simply mean people who do not speak or understand tongues, as in 1 Cor 14:16, where it seems to designate Christians. But coupled with the term "unbelievers" it may be another way of designating those who have not been initiated into the community of faith; some believe it denotes a special class of non-Christians who are close to the community, such as catechumens. Unbelievers (apistoi): he has shifted from the inner-community perspective of 1 Cor 14:22; the term here designates non-Christians (cf 1 Cor 6:6; 7:15; 10:27).

9 [26-33a] Paul concludes with specific directives regarding exercise of the gifts in their assemblies. Verse 26 enunciates the basic criterion in the use of any gift: it must contribute to "building up."

10 [33b-36] Verse 33b may belong with what precedes, so that the new paragraph would begin only with 1 Cor 14:34. 1 Cor 14:34-35 change the subject. These two verses have the theme of submission in common with 1 Cor 14:11 despite differences in vocabulary, and a concern with what is or is not becoming; but it is difficult to harmonize the injunction to silence here with 1 Cor 11 which appears to take it for granted that women do pray and prophesy aloud in the assembly (cf 1 Cor 11:5, 13). Hence the verses are often considered an interpolation, reflecting the discipline of later churches; such an interpolation would have to have antedated our manuscripts, all of which contain them, though some transpose them to the very end of the chapter.

格林多前书 1 Corinthians Chapter 15
1 Corinthians
Chapter 15

1 1 2 Now I am reminding you, brothers, of the gospel I preached to you, which you indeed received and in which you also stand.

弟兄们!我愿意你们认清,我们先前给你们传报的福音,这福音你们已接受了,且在其上站稳了,

2 Through it you are also being saved, if you hold fast to the word I preached to you, unless you believed in vain.

假使你们照我给你们所传报的话持守了福音,就必因这福音得救,否则,你们就白白地信了。

3 3 For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the scriptures;

我当日把我所领受而又传给你们的,其中首要的是:基督照经上记载的,为我们的罪死了,

4 that he was buried; that he was raised on the third day in accordance with the scriptures;

被埋葬了,且照经上记载的,第三天复活了,

5 that he appeared to Cephas, then to the Twelve.

并且显现给刻法,以后显现给那十二位;

6 After that, he appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep.

此后,又一同显现给五百多弟兄,其中多半到现在还活着,有些已经死了。

7 After that he appeared to James, then to all the apostles.

随后,显现给雅各伯,以后,显现给众宗徒;

8 Last of all, as to one born abnormally, he appeared to me.

最后,也显现了给我这个像流产儿的人。

9 For I am the least 4 of the apostles, not fit to be called an apostle, because I persecuted the church of God.

我原是宗徒中最小的一个,不配称为宗徒,因为我迫害过天主的教会。

10 But by the grace of God I am what I am, and his grace to me has not been ineffective. Indeed, I have toiled harder than all of them; not I, however, but the grace of God (that is) with me.

然而,因天主的恩宠,我成为今日的我;天主赐给我的恩宠没有落空,我比他们众人更劳碌;其实不是我,而是天主的恩宠偕同我。

11 Therefore, whether it be I or they, so we preach and so you believed.

总之,不拘是我,或是他们,我们都这样传了,你们也都这样信了。

12 5 But if Christ is preached as raised from the dead, how can some among you say there is no resurrection of the dead?

我们既然传报了基督已由死者中复活了,怎么你们中还有人说:死人复活是没有的事呢?

13 If there is no resurrection of the dead, then neither has Christ been raised.

假如死人复活是没有的事,基督也就没有复活;

14 And if Christ has not been raised, then empty (too) is our preaching; empty, too, your faith.

假如基督没有复活,那么,我们的宣讲便是空的,你们的信仰也是空的。

15 Then we are also false witnesses to God, because we testified against God that he raised Christ, whom he did not raise if in fact the dead are not raised.

此外,如果死人真不复活,我们还被视为天主的假证人,因为我们相反天主作证,说天主使基督复活了,其实并没有使衪复活,

16 For if the dead are not raised, neither has Christ been raised,

因为如果死人不复活,基督也就没有复活;

17 and if Christ has not been raised, 6 your faith is vain; you are still in your sins.

如果基督没有复活,你们的信仰便是假的,你们还是在罪恶中。

18 Then those who have fallen asleep in Christ have perished.

那么,那些在基督内死了的人,就丧亡了。

19 If for this life only we have hoped in Christ, we are the most pitiable people of all.

如果我们在今生只寄望于基督,我们就是众人中最可怜的了。

20 7 8 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

但是,基督从死者中实在复活了,做了死者的初果。

21 9 For since death came through a human being, the resurrection of the dead came also through a human being.

因为死亡既因一人而来,死者的复活也因一人而来;

22 For just as in Adam all die, so too in Christ shall all be brought to life,

就如在亚当内,众人都死了,照样在基督内,众人都要复活;

23 but each one in proper order: Christ the firstfruits; then, at his coming, those who belong to Christ;

不过各人要依照自己的次第:首先是为初果的基督,然后是在基督再来时属于基督的人,

24 then comes the end, 10 when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power.

再后才是结局;那时,基督将消灭一切率领者、一切掌权者和大能者,把自己的王权交于天主父。

25 For he must reign until he has put all his enemies under his feet.

因为基督必须为王,直到把一切仇敌屈伏在他的脚下。

26 11 The last enemy to be destroyed is death,

最后被毁灭的仇敌便是死亡;

27 12 for "he subjected everything under his feet." But when it says that everything has been subjected, it is clear that it excludes the one who subjected everything to him.

因为天主使万物都屈伏在他的脚下。既然说万物都已屈伏了,显然那使万物屈伏于他的不在其内。

28 When everything is subjected to him, then the Son himself will (also) be subjected to the one who subjected everything to him, so that God may be all in all.

万物都屈伏于他以后,子自己也要屈伏于那使万物屈伏于自己的父,好叫天主成为万物之中的万有。

29 13 14 Otherwise, what will people accomplish by having themselves baptized for the dead? If the dead are not raised at all, then why are they having themselves baptized for them?

不然,那些代死人受洗的是作什么呢?如果死人总不复活,为什么还代他们受洗呢?

30 15 Moreover, why are we endangering ourselves all the time?

我们又为什么时时冒险呢?

31 Every day I face death; I swear it by the pride in you (brothers) that I have in Christ Jesus our Lord.

,
弟兄们,我指着我在我们的主基督耶稣内,对你们所有的荣耀,起誓说:我是天天冒死的。

32 If at Ephesus I fought with beasts, so to speak, what benefit was it to me? If the dead are not raised: "Let us eat and drink, for tomorrow we die."

我若只凭人的动机,当日在厄弗所与野兽搏斗,为我有什么益处?如果死人不复活,"我们吃喝罢,明天就要死了。"

33 Do not be led astray: "Bad company corrupts good morals."

你们不可为人所误:"交结恶友必败坏善行。"你们当彻底醒寤,别再犯罪了。

34 Become sober as you ought and stop sinning. For some have no knowledge of God; I say this to your shame.

你们中有些人实在不认识天主了:我说这话是为叫你们羞愧。

35 16 17 But someone may say, "How are the dead raised? With what kind of body will they come back?"

可是有人要说:死人将怎样复活呢?他们将带着什么样的身体回来呢?

36 18 You fool! What you sow is not brought to life unless it dies.

糊涂人哪!你所播的种子,若不先死了,决不得生出来;

37 And what you sow is not the body that is to be but a bare kernel of wheat, perhaps, or of some other kind;

并且你所播种的,并不是那将要生出的形体,而是一颗赤裸的籽粒,譬如一颗麦粒,或者别的种粒;

38 but God gives it a body as he chooses, and to each of the seeds its own body.

但天主随自己的心意给它一个形体,使每个种子各有各的本体。

39 19 Not all flesh is the same, but there is one kind for human beings, another kind of flesh for animals, another kind of flesh for birds, and another for fish.

不是所有的肉体都是同样的肉体:人体是一样,兽体又是一样,鸟体另是一样,鱼体却又另是一样。

40 There are both heavenly bodies and earthly bodies, but the brightness of the heavenly is one kind and that of the earthly another.

还有天上的物体和地上的物体:天上物体的华丽是一样,地上物体的华丽又是一样;

41 The brightness of the sun is one kind, the brightness of the moon another, and the brightness of the stars another. For star differs from star in brightness.

太阳的光辉是一样,月亮的光辉又是一样,星辰的光辉另是一样;而且星辰与星辰的光辉又有分别。

42 20 So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible.

死人的复活也是这样:播种的是可朽坏的,复活起来的是不可朽坏的;

43 It is sown dishonorable; it is raised glorious. It is sown weak; it is raised powerful.

播种的是可羞辱的,复活起来的是光荣的;播种的是软弱的,复活起来的是强健的;

44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual one.

播种的是属生灵身体,复活起来的是属神的身体;既有属生灵的身体,也就有属神的身体。

45 So, too, it is written, "The first man, Adam, 21 became a living being," the last Adam a life-giving spirit.

经上也这样记载说:‘第一个人亚当成了生灵,’最后的亚当成了使人生活的神。

46 But the spiritual was not first; rather the natural and then the spiritual.

但属神的不是在先,而是属生灵的,然后才是属神的。

47 The first man was from the earth, earthly; the second man, from heaven.

第一个人出于地,属于土,第二个人出于天。

48 As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly.

那属于土的怎样,凡属于土的也怎样;那属天上的怎样,凡属天上的也怎样。

49 Just as we have borne the image of the earthly one, we shall also bear the image 22 of the heavenly one.

我们怎样带了那属于土的肖像,也要怎样带那属于天上的肖像。

50 23 24 This I declare, brothers: flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption.

弟兄们,我告诉你们:肉和血不能承受天主的国,可朽坏的也不能承受不可朽坏的。

51 25 Behold, I tell you a mystery. We shall not all fall asleep, but we will all be changed,

看,我告诉你们一件奥秘的事:我们众人不全死亡,但我们众人却全要改变,

52 in an instant, in the blink of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised incorruptible, and we shall be changed.

这是在顷刻眨眼之间,在末次吹号筒时发生的。的确,号筒一响,死人必要复活,成为不朽的,我们也必要改变,

53 For that which is corruptible must clothe itself with incorruptibility, and that which is mortal must clothe itself with immortality.

因为这可朽坏的,必须穿上不可朽坏的;这可死的,必须穿上不可死的。

54 26 And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about: "Death is swallowed up in victory.

几时这可朽坏的,穿上了不可朽坏的;这可死的,穿上了不可死的,那时就要应验经上所记载的这句话:‘在胜利中,死亡被吞灭了。’

55 Where, O death, is your victory? Where, O death, is your sting?"

‘死亡!你的胜利在哪里?死亡!你的刺在哪里?’

56 The sting of death is sin, 27 and the power of sin is the law.

死亡的刺就是罪过,罪过的权势就是法律。

57 But thanks be to God who gives us the victory through our Lord Jesus Christ.

感谢天主赐给了我们因我们的主耶稣基督所获得的胜利。

58 Therefore, my beloved brothers, be firm, steadfast, always fully devoted to the work of the Lord, knowing that in the Lord your labor is not in vain.

所以,我亲爱的弟兄,你们要坚定不移,在主的工程上该时常发愤勉力,因为你们知道,你们的勤劳在主内决不会落空。


Footnotes

1 [1-58] Some consider this chapter an earlier Pauline composition inserted into the present letter. The problem that Paul treats is clear to a degree: some of the Corinthians are denying the resurrection of the dead (1 Cor 15:12), apparently because of their inability to imagine how any kind of bodily existence could be possible after death (1 Cor 15:35). It is plausibly supposed that their attitude stems from Greek anthropology, which looks with contempt upon matter and would be content with the survival of the soul, and perhaps also from an overrealized eschatology of gnostic coloration, such as that reflected in 2 Tim 2:18, which considers the resurrection a purely spiritual experience already achieved in baptism and in the forgiv, eness of sins. Paul, on the other hand, will affirm both the essential corporeity of the resurrection and its futurity. His response moves through three steps: a recall of the basic kerygma about Jesus' resurrection (1 Cor 15:1-11), an assertion of the logical inconsistencies involved in denial of the resurrection (1 Cor 15:12-34), and an attempt to perceive theologically what the properties of the resurrected body must be (1 Cor 15:35-58).

2 [1-11] Paul recalls the tradition (1 Cor 15:3-7), which he can presuppose as common ground and which provides a starting point for his argument. This is the fundamental content of all Christian preaching and belief (1 Cor 15:1-2, 11).

3 [3-7] The language by which Paul expresses the essence of the "gospel" (1 Cor 15:1) is not his own but is drawn from older credal formulas. This credo highlights Jesus' death for our sins (confirmed by his burial) and Jesus' resurrection (confirmed by his appearances) and presents both of them as fulfillment of prophecy. In accordance with the scriptures: conformity of Jesus' passion with the scriptures is asserted in Matthew 16:1; Luke 24:25-27, 32, 44-46. Application of some Old Testament texts (Psalm 2:7; 16:8-11) to his resurrection is illustrated by Acts 2:27-31; 13:29-39; and Isaiah 52:13-53:12 and Hosea 6:2 may also have been envisaged.

4 [9-11] A persecutor may have appeared disqualified (ouk . . . hikanos) from apostleship, but in fact God's grace has qualified him. Cf the remarks in 2 Cor about his qualifications (2 Cor 2:16; 3:5) and his greater labors (2 Cor 11:23). These verses are parenthetical, but a nerve has been touched (the references to his abnormal birth and his activity as a persecutor may echo taunts from Paul's opponents), and he is instinctively moved to self-defense.

5 [12-19] Denial of the resurrection (1 Cor 15:12) involves logical inconsistencies. The basic one, stated twice (1 Cor 15:13, 16), is that if there is no such thing as (bodily) resurrection, then it has not taken place even in Christ's case.

6 [17-18] The consequences for the Corinthians are grave: both forgiveness of sins and salvation are an illusion, despite their strong convictions about both. Unless Christ is risen, their faith does not save.

7 [20] The firstfruits: the portion of the harvest offered in thanksgiving to God implies the consecration of the entire harvest to come. Christ's resurrection is not an end in itself; its finality lies in the whole harvest, ourselves.

8 [20-28] After a triumphant assertion of the reality of Christ's resurrection (1 Cor 15:20a), Paul explains its positive implications and consequences. As a soteriological event of both human (1 Cor 15:20-23) and cosmic (1 Cor 15:24-28) dimensions, Jesus' resurrection logically and necessarily involves ours as well.

9 [21-22] Our human existence, both natural and supernatural, is corporate, involves solidarity. In Adam . . . in Christ: the Hebrew word adam in Genesis is both a common noun for mankind and a proper noun for the first man. Paul here presents Adam as at least a literary type of Christ; the parallelism and contrast between them will be developed further in 1 Cor 15:45-49 and in Romans 5:12-21.

10 [24-28] Paul's perspective expands to cosmic dimensions, as he describes the climax of history, the end. His viewpoint is still christological, as in 1 Cor 15:20-23. 1 Cor 15:24, 28 describe Christ's final relations to his enemies and his Father in language that is both royal and military; 1 Cor 15:25-28 insert a proof from scripture (Psalm 110:1; 8:6) into this description. But the viewpoint is also theological, for God is the ultimate agent and end, and likewise soteriological, for we are the beneficiaries of all the action.

11 [26] The last enemy . . . is death: a parenthesis that specifies the final fulfillment of the two Old Testament texts just referred to, Psalm 110:1 and Psalm 8:7. Death is not just one cosmic power among many, but the ultimate effect of sin in the universe (cf 1 Cor 15:56; Romans 5:12). Christ defeats death where it prevails, in our bodies. The destruction of the last enemy is concretely the "coming to life" (1 Cor 15:22) of "those who belong to Christ" (1 Cor 15:23).

12 [27b-28] The one who subjected everything to him: the Father is the ultimate agent in the drama, and the final end of the process, to whom the Son and everything else is ordered (24.28). That God may be all in all: his reign is a dynamic exercise of creative power, an outpouring of life and energy through the universe, with no further resistance. This is the supremely positive meaning of "subjection": that God may fully be God.

13 [29-34] Paul concludes his treatment of logical inconsistencies with a listing of miscellaneous Christian practices that would be meaningless if the resurrection were not a fact.

14 [29] Baptized for the dead: this practice is not further explained here, nor is it necessarily mentioned with approval, but Paul cites it as something in their experience that attests in one more way to belief in the resurrection.

15 [30-34] A life of sacrifice, such as Paul describes in 1 Cor 4:9-13 and 2 Cor, would be pointless without the prospect of resurrection; a life of pleasure, such as that expressed in the Epicurean slogan of 1 Cor 15:32, would be far more consistent. I fought with beasts: since Paul does not elsewhere mention a combat with beasts at Ephesus, he may be speaking figuratively about struggles with adversaries.

16 [35-58] Paul imagines two objections that the Corinthians could raise: one concerning the manner of the resurrection (how?), the other pertaining to the qualities of the risen body (what kind?). These questions probably lie behind their denial of the resurrection (1 Cor 15:12), and seem to reflect the presumption that no kind of body other than the one we now possess would be possible. Paul deals with these objections in inverse order, in 1 Cor 15:36-49 and 1 Cor 15:50-58. His argument is fundamentally theological and its appeal is to the understanding.

17 [35-49] Paul approaches the question of the nature of the risen body (what kind of body?) by means of two analogies: the seed (1 Cor 15:36-44) and the first man, Adam (1 Cor 15:45-49).

18 [36-38] The analogy of the seed: there is a change of attributes from seed to plant; the old life-form must be lost for the new to emerge. By speaking about the seed as a body that dies and comes to life, Paul keeps the point of the analogy before the reader's mind.

19 [39-41] The expression "its own body" (1 Cor 15:38) leads to a development on the marvelous diversity evident in bodily life.

20 [42-44] The principles of qualitative difference before and after death (1 Cor 15:36-38) and of diversity on different levels of creation (1 Cor 15:39-41) are now applied to the human body. Before: a body animated by a lower, natural life-principle (psyche) and endowed with the properties of natural existence (corruptibility, lack of glory, weakness). After: a body animated by a higher life-principle (pneuma; cf 1 Cor 15:45) and endowed with other qualities (incorruptibility, glory, power, spirituality), which are properties of God himself.

21 [45] The analogy of the first man, Adam, is introduced by a citation from Genesis 2:7. Paul alters the text slightly, adding the adjective first, and translating the Hebrew adam twice, so as to give it its value both as a common noun (man) and as a proper name (Adam). 1 Cor 15:45b then specifies similarities and differences between the two Adams. The last Adam, Christ (cf 1 Cor 15:21-22) has become a . . . spirit (pneuma), a life-principle transcendent with respect to the natural soul (psyche) of the first Adam (on the terminology here, cf the note on 1 Cor 3:1). Further, he is not just alive, but life-giving, a source of life for others.

22 [49] We shall also bear the image: although it has less manuscript support, this reading better fits the context's emphasis on futurity and the transforming action of God; on future transformation as conformity to the image of the Son, cf Romans 8:29; Philippians 3:21. The majority reading, "let us bear the image," suggests that the image of the heavenly man is already present and exhorts us to conform to it.

23 [50-57] These verses, an answer to the first question of 1 Cor 15:35, explain theologically how the change of properties from one image to another will take place: God has the power to transform, and he will exercise it.

24 [50-53] Flesh and blood . . . corruption: living persons and the corpses of the dead, respectively. In both cases, the gulf between creatures and God is too wide to be bridged unless God himself transforms us.

25 [51-52] A mystery: the last moment in God's plan is disclosed; cf the notes on 1 Cor 2:1, 7-10a. The final trumpet and the awakening of the dead are stock details of the apocalyptic scenario. We shall not all fall asleep: Paul expected that some of his contemporaries might still be alive at Christ's return; after the death of Paul and his whole generation, copyists altered this statement in various ways. We will all be changed: the statement extends to all Christians, for Paul is not directly speaking about anyone else. Whether they have died before the end or happen still to be alive, all must be transformed.

26 [54-55] Death is swallowed up in victory: scripture itself predicts death's overthrow. O death: in his prophetic vision Paul may be making Hosea's words his own, or imagining this cry of triumph on the lips of the risen church.

27 [56] The sting of death is sin: an explanation of Hosea's metaphor. Death, scorpion-like, is equipped with a sting, sin, by which it injects its poison. Christ defeats sin, the cause of death (Genesis 3:19; Romans 5:12).

格林多前书 1 Corinthians Chapter 16
1 Corinthians
Chapter 16

1 1 2 Now in regard to the collection for the holy ones, you also should do as I ordered the churches of Galatia.

关于为圣徒捐款的事,我怎样给迦拉达各教会规定了,你们也该照样做。

2 On the first day of the week each of you should set aside and save whatever one can afford, so that collections will not be going on when I come.

每周的第一日,你们每人要照自己的能力积蓄一点,各自存放着,免得我来到时才现凑。

3 And when I arrive, I shall send those whom you have approved with letters of recommendation to take your gracious gift to Jerusalem.

几时我一来到,就派你们所认可的人,带着信,把你们的恩赐送到耶路撒冷去;

4 If it seems fitting that I should go also, 3 they will go with me.

若是值得我也去,他们就同我一起去。

5 4 I shall come to you after I pass through Macedonia (for I am going to pass through Macedonia),

我巡行了马其顿以后,就往你们那里去,因为我只愿巡行马其顿;

6 and perhaps I shall stay or even spend the winter with you, so that you may send me on my way wherever I may go.

但在你们那里,可能我要住下,甚至过冬,以后我无论往那里去,你们可以给我送行,

7 For I do not wish to see you now just in passing, but I hope to spend some time with you, if the Lord permits.

因为这次我不愿只路过时见见你们;主若准许,我就希望在你们那里多住一些时候;

8 5 I shall stay in Ephesus until Pentecost,

但我仍要在厄弗所逗留到五旬节,

9 because a door has opened for me wide and productive for work, but there are many opponents.

因为有成效的大门已给我敞开了,但也有许多敌对的人。

10 If Timothy comes, see that he is without fear in your company, for he is doing the work of the Lord just as I am.

若是弟茂德到了,你们要留意,叫他在你们那里无恐无惧,因为他是办理主的工作,如同我一样,

11 Therefore no one should disdain him. Rather, send him on his way in peace that he may come to me, for I am expecting him with the brothers.

所以谁也不可轻视他。以后,你们当送他平安起程,回到我这里,因为我与弟兄们等候着他。

12 Now in regard to our brother Apollos, I urged him strongly to go to you with the brothers, but it was not at all his will that he go now. He will go when he has an opportunity.

关于阿颇罗弟兄,我多次恳求他,要他同弟兄们一起到你们那里去,但他决没有意思如今去;一有好机会,他一定会去。

13 Be on your guard, stand firm in the faith, be courageous, be strong.

你们应该儆醒,应屹立在信德上,应有丈夫气概,应刚强有力。

14 Your every act should be done with love.

你们的一切事,都应以爱而行。

15 I urge you, brothers--you know that the household of Stephanas is the firstfruits of Achaia and that they have devoted themselves to the service of the holy ones—

弟兄们,我还要劝告你们:你们知道斯特法纳一家原是阿哈雅的初果,且自愿委身服事圣徒;

16 be subordinate to such people and to everyone who works and toils with them.

对这样的人,和一切合作劳苦的人,你们应表示服从。

17 I rejoice in the arrival of Stephanas, Fortunatus, and Achaicus, because they made up for your absence,

斯特法纳和福突纳托及阿哈依科来了,我很喜欢,因为他们填补了你们的空缺;

18 for they refreshed my spirit as well as yours. So give recognition to such people.

他们使我和你们的心神都感到了快慰。对他们这样的人,你们应知敬重。

19 6 The churches of Asia send you greetings. Aquila and Prisca together with the church at their house send you many greetings in the Lord.

亚细亚各教会问候你们;阿桂拉和普黎史拉以及他们家内的教会,在主内多多问候你们。

20 All the brothers greet you. Greet one another with a holy kiss.

所有的弟兄都问候你们;你们也该以圣吻彼此问候。

21 I, Paul, write you this greeting in my own hand.

我保禄亲笔问候。

22 If anyone does not love the Lord, let him be accursed. 7 Marana tha.

若有人不爱主,该受诅咒!吾主,来罢!

23 The grace of the Lord Jesus be with you.

愿主耶稣的恩宠与你们同在!

24 My love to all of you in Christ Jesus.

愿我的爱在基督耶稣内与你们众人同在!



Footnotes(注解)

1 [1-4] This paragraph contains our earliest evidence for a project that became a major undertaking of Paul's ministry. The collection for the church at Jerusalem was a symbol in his mind for the unity of Jewish and Gentile Christianity. Cf Gal 2:10; Romans 15:25-29; 2 Cor 8-9 and the notes to this last passage.

2 [1] In regard to the collection: it has already begun in Galatia and Macedonia (cf 2 Cor 8), and presumably he has already instructed the Corinthians about its purpose.

3 [4] That I should go also: presumably Paul delivered the collection on his final visit to Jerusalem; cf Romans 15:25-32; Acts 24:14.

4 [5-12] The travel plans outlined here may not have materialized precisely as Paul intended; cf 2 Cor 1:8-2:13; 7:4-16.

5 [8] In Ephesus until Pentecost: this tells us the place from which he wrote the letter and suggests he may have composed it about Easter time (cf 1 Cor 5:7-8).

6 [19-24] These paragraphs conform to the normal epistolary conclusion, but their language is overlaid with liturgical coloration as well. The greetings of the Asian churches are probably to be read, along with the letter, in the liturgy at Corinth, and the union of the church is to be expressed by a holy kiss (1 Cor 16:19-20). Paul adds to this his own greeting (1 Cor 16:21) and blessings (1 Cor 16:23-24).

7 [22] Accursed: literally, "anathema." This expression (cf 1 Cor 12:3) is a formula for exclusion from the community; it may imply here a call to self-examination before celebration of the Eucharist, in preparation for the Lord's coming and judgment (cf 1 Cor 11:17-34). Marana tha: an Aramaic expression, probably used in the early Christian liturgy. As understood here ("O Lord, come!"), it is a prayer for the early return of Christ. If the Aramaic words are divided differently (Maran atha, "Our Lord has come"), it becomes a credal declaration. The former interpretation is supported by what appears to be a Greek equivalent of this acclamation in Rev 22:20 "Amen. Come, Lord Jesus!"


格林多后书 2 Corinthians Chapter 1
2 Corinthians
Chapter 1

1 1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the holy ones throughout Achaia:

因天主的旨意,做基督耶稣宗徒的保禄和弟茂德兄弟,致书于格林多的天主教会和全阿哈雅的众位圣徒:

2 grace to you and peace from God our Father and the Lord Jesus Christ.

愿恩宠与平安由我们的父天主,和主耶稣基督赐给你们!

3 Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and God of all encouragement, 2

愿我们的主耶稣基督的天主和父,仁慈的父和施与各种安慰的天主受赞扬,

4 who encourages us in our every affliction, so that we may be able to encourage those who are in any affliction with the encouragement with which we ourselves are encouraged by God.

是他在我们的各种磨难中,常安慰我们,为使我们能以自己由天主所亲受的安慰,去安慰那些在各种困难中的人。

5 For as Christ's sufferings overflow to us, so through Christ 3 does our encouragement also overflow.

因为基督所受的苦难,加于我们身上的越多,我们借着基督,所得的安慰也越多。

6 If we are afflicted, it is for your encouragement and salvation; if we are encouraged, it is for your encouragement, which enables you to endure the same sufferings that we suffer.

我们如果受磨难,那是为叫你们受安慰与得救;我们如果受安慰,那也是为叫你们受安慰;这安慰足以能使你们坚忍那与我所受的同样苦难。

7 Our hope for you is firm, for we know that as you share in the sufferings, you also share in the encouragement. 4

为此,我们对你们所怀有的希望是坚定不移的,因为我们知道:你们怎样分受了痛苦,也要怎样同享安慰。

8 We do not want you to be unaware, brothers, of the affliction that came to us in the province of Asia; 5 we were utterly weighed down beyond our strength, so that we despaired even of life.

弟兄们!我们深愿你们知道,我们在亚细亚所受的磨难:我们受到了非人力所能忍受的重压,甚至连活的希望也没有了;

9 Indeed, we had accepted within ourselves the sentence of death, 6 that we might trust not in ourselves but in God who raises the dead.

而且我们自己也认为必死无疑,这是为叫我们不要倚靠自己,而只倚靠那使死人复活的天主。

10 He rescued us from such great danger of death, and he will continue to rescue us; in him we have put our hope (that) he will also rescue us again,

他由这样多的死亡危险中救援了我们,而今仍在施救,我们切望将来还要施救,

11 as you help us with prayer, so that thanks may be given by many on our behalf for the gift granted us through the prayers of many.

只要你们以祈祷协助我们;这样,因有许多人为我们求得恩赐,好使将来也有许多人替我们感恩。

12 7 8 For our boast is this, the testimony of our conscience that we have conducted ourselves in the world, and especially toward you, with the simplicity and sincerity of God, (and) not by human wisdom but by the grace of God.

我们认为光荣的事,就是有我们的良心作证:我们处世是本着由天主而来的直爽与真诚,并不是本着本性的智慧,而是本着天主的恩宠;对于你们尤其如此,

13 For we write you nothing but what you can read and understand, and I hope that you will understand completely,

因为我们给你们所写的,无非是你们所能朗诵,所能了解的。我盼望你们能完全了解我们,

14 as you have come to understand us partially, that we are your boast as you also are ours, on the day of (our) Lord Jesus.

就如你们对我们已有了几分了解,好在我们的主耶稣的日子上,我们是你们的夸耀,而你们也是我们的夸耀。

15 With this confidence I formerly intended to come 9 to you so that you might receive a double favor,

怀着这种信念,我原先有意到你们那里去,为使你们获得第二次的恩惠,

16 namely, to go by way of you to Macedonia, and then to come to you again on my return from Macedonia, and have you send me on my way to Judea.

并经过你们那里到马其顿,再由马其顿回到你们那里,然后由你们送我往犹太去。

17 So when I intended this, did I act lightly? 10 Or do I make my plans according to human considerations, so that with me it is "yes, yes" and "no, no"?

那么,我怀着这种意思,难道是我行事轻浮吗?或者我定主意,是随情感定的,以致在我内有"是"而又"非"吗?

18 As God is faithful, 11 our word to you is not "yes" and "no."

天主是忠实的!我们对你们所说的话,并不是"是"而又"非"的,

19 For the Son of God, Jesus Christ, who was proclaimed to you by us, Silvanus and Timothy and me, was not "yes" and "no," but "yes" has been in him.

因为借我们,即借我和息耳瓦诺同弟茂德,在你们中间所宣讲的天主子耶稣基督,并不是"是"而又"非"的,在他只有一个"是"

20 For however many are the promises of God, their Yes is in him; therefore, the Amen from us also goes through him to God for glory.

因为天主的一切恩许,在他内都成了"是",为此也借着他,我们才答应"阿们",使光荣藉我们归于天主。

21 12 But the one who gives us security with you in Christ and who anointed us is God;

那坚固我们同你们在基督内的,并给我们傅油的,就是天主;

22 he has also put his seal upon us and given the Spirit in our hearts as a first installment.

他在我们身上盖了印,并在我们心里赐下圣神作为抵押。

23 But I call upon God as witness, on my life, that it is to spare you that I have not yet gone to Corinth. 13

我指着我的性命呼号天主作证:我没有再到格林多去,是为了顾惜你们。

24 Not that we lord it over your faith; rather, we work together for your joy, for you stand firm in the faith.

这并不是说:在信仰方面我们愿管制你们,而是说:我们愿作你们喜乐的合作者,因为你们在信仰上已站稳了。



Footnotes(注解)

1 [1-11] The opening follows the usual Pauline form, except that the thanksgiving takes the form of a doxology or glorification of God (2 Cor 1:3). This introduces a meditation on the experience of suffering and encouragement shared by Paul and the Corinthians (2 Cor 1:4-7), drawn, at least in part, from Paul's reflections on a recent affliction (2 Cor 1:8-10). The section ends with a modified and delayed allusion to thanksgiving (2 Cor 1:11).

2 [3] God of all encouragement: Paul expands a standard Jewish blessing so as to state the theme of the paragraph. The theme of "encouragement" or "consolation" (paraklesis) occurs ten times in this opening, against a background formed by multiple references to "affliction" and "suffering."

3 [5] Through Christ: the Father of compassion is the Father of our Lord Jesus (2 Cor 1:3); Paul's sufferings and encouragement (or "consolation") are experienced in union with Christ. Cf Luke 2:25: the "consolation of Israel" is Jesus himself.

4 [7] You also share in the encouragement: the eschatological reversal of affliction and encouragement that Christians expect (cf Matthew 5:4; Luke 6:24) permits some present experience of reversal in the Corinthians' case, as in Paul's.

5 [8] Asia: a Roman province in western Asia Minor, the capital of which was Ephesus.

6 [9-10] The sentence of death: it is unclear whether Paul is alluding to a physical illness or to an external threat to life. The result of the situation was to produce an attitude of faith in God alone. God who raises the dead: rescue is the constant pattern of God's activity; his final act of encouragement is the resurrection.

7 [1:12-2:13] The autobiographical remarks about the crisis in Asia Minor lead into consideration of a crisis that has arisen between Paul and the Corinthians. Paul will return to this question, after a long digression, in 2 Cor 7:5-16. Both of these sections deal with travel plans Paul had made, changes in the plans, alternative measures adopted, a breach that opened between him and the community, and finally a reconciliation between them.

8 [12-14] Since Paul's own conduct will be under discussion here, he prefaces the section with a statement about his habitual behavior and attitude toward the community. He protests his openness, single-mindedness, and conformity to God's grace; he hopes that his relationship with them will be marked by mutual understanding and pride, which will constantly increase until it reaches its climax at the judgment. Two references to boasting frame this paragraph (2 Cor 1:12, 14), the first appearances of a theme that will be important in the letter, especially in 2 Cor 10-13; the term is used in a positive sense here (cf the note on 1 Cor 1:29-31).

9 [15] I formerly intended to come: this plan reads like a revision of the one mentioned in 1 Cor 16:5. Not until 2 Cor 1:23-2:1 will Paul tell us something his original readers already knew, that he has canceled one or the other of these projected visits.

10 [17] Did I act lightly?: the subsequent change of plans casts suspicion on the original intention, creating the impression that Paul is vacillating and inconsistent or that human considerations keep dictating shifts in his goals and projects (cf the counterclaim of 2 Cor 1:12). "Yes, yes" and "no, no": stating something and denying it in the same or the next breath; being of two minds at once, or from one moment to the next.

11 [18-22] As God is faithful: unable to deny the change in plans, Paul nonetheless asserts the firmness of the original plan and claims a profound constancy in his life and work. He grounds his defense in God himself, who is firm and reliable; this quality can also be predicated in various ways of those who are associated with him. Christ, Paul, and the Corinthians all participate in analogous ways in the constancy of God. A number of the terms here, which appear related only conceptually in Greek or English, would be variations of the same root, mn, in a Semitic language, and thus naturally associated in a Semitic mind, such as Paul's. These include the words yes (2 Cor 1:17-20), faithful (2 Cor 1:18), Amen (2 Cor 1:20), gives us security (2 Cor 1:21), faith, stand firm (2 Cor 24).

12 [21-22] The commercial terms gives us security, seal, first installment are here used analogously to refer to the process of initiation into the Christian life, perhaps specifically to baptism. The passage is clearly trinitarian. The Spirit is the first installment or "down payment" of the full messianic benefits that God guarantees to Christians. Cf Eph 1:13-14.

13 [23-24] I have not yet gone to Corinth: some suppose that Paul received word of some affair in Corinth, which he decided to regulate by letter even before the first of his projected visits (cf 2 Cor 1:16). Others conjecture that he did pay the first visit, was offended there (cf 2 Cor 2:5), returned to Ephesus, and sent a letter (2 Cor 2:3-9) in place of the second visit. The expressions to spare you (2 Cor 2:23) and work together for your joy (2 Cor 2:24) introduce the major themes of the next two paragraphs, which are remarkable for insistent repetition of key words and ideas. These form two clusters of terms in the English translation: (1) cheer, rejoice, encourage, joy; (2) pain, affliction, anguish. These clusters reappear when Paul resumes treatment of this subject in 2 Cor 7:5-16.

格林多后书 2 Corinthians Chapter 2
2 Corinthians
Chapter 2

1 For I decided not to come to you again in painful circumstances.

所以我拿定了主意,不再带忧苦到你们那里去,

2 For if I inflict pain upon you, then who is there to cheer me except the one pained by me?

因为如果我使你们忧苦,那么,除了那由我而受忧苦的人外,又有谁可使我欢乐呢?

3 And I wrote as I did 1 so that when I came I might not be pained by those in whom I should have rejoiced, confident about all of you that my joy is that of all of you.

为此,我写了那样的信,正是为避免我来到的时候,那本该叫我喜乐的,反而叫我忧苦,因为我相信你们众人都以我的喜乐为你们众人的喜乐。

4 For out of much affliction and anguish of heart I wrote to you with many tears, not that you might be pained but that you might know the abundant love I have for you.

我在万般的痛心忧苦中,流着许多泪给你们写了信,并不是为叫你们忧苦,而是为叫你们认清我对你们所有的爱,多么卓绝。

5 2 If anyone has caused pain, he has caused it not to me, but in some measure (not to exaggerate) to all of you.

如果有人使人忧苦,他不是使我忧苦,而是使你们众人,至少使一部份,免得我说得过火。

6 This punishment by the majority is enough for such a person,

这样的人,受了你们大多数人的谴责,已足够了;

7 so that on the contrary you should forgive and encourage him instead, or else the person may be overwhelmed by excessive pain.

你们宽恕劝慰他,反倒更好,免得他一时为过度的忧苦所吞噬。

8 Therefore, I urge you to reaffirm your love for him.

为此,我劝告你们对他再建起爱情来。

9 For this is why I wrote, to know your proven character, whether you were obedient in everything.

其实,也正是为此我才写了那信,为要考验你们,看你们是否在一切事上都服从命令。

10 Whomever you forgive anything, so do I. For indeed what I have forgiven, if I have forgiven anything, has been for you in the presence of Christ,

你们宽恕谁什么,我也宽恕,因为我所宽恕的──如果我曾宽恕过什么──是为你们的缘故,当着基督的面而宽恕的,

11 so that we might not be taken advantage of by Satan, for we are not unaware of his purposes.

免得我们让撒殚占了便宜,因为我们不是不知道他的心意。

12 3 When I went to Troas for the gospel of Christ, although a door was opened for me in the Lord,

当我为宣讲基督福音来到特洛阿时,虽然给我开了为主工作的大门,

13 4 I had no relief in my spirit because I did not find my brother Titus. So I took leave of them and went on to Macedonia.

但因我没有遇到我的弟兄弟铎,我的心神得不到安宁,遂辞别他们,到马其顿去了。

14 5 6 7 8 9 But thanks be to God, who always leads us in triumph in Christ and manifests through us the odor of the knowledge of him in every place.

感谢天主时常使我们在基督内参与凯旋的行列,并借我们在各处播扬认识基督的芬芳;

15 For we are the aroma of Christ for God among those who are being saved and among those who are perishing,

因为我们就是献与天主的基督的馨香,在得救的人中是,在丧亡的人中也是;

16 to the latter an odor of death that leads to death, to the former an odor of life that leads to life. Who is qualified 10 for this?

但为后者,是由死入死的芬芳;为前者,却是由生入生的芬芳。对这样的工作,谁够资格呢?

17 For we are not like the many who trade on the word of God; but as out of sincerity, indeed as from God and in the presence of God, we speak in Christ.

至少我们不像许多人为利而混乱了天主的道理;我们宣讲乃是出于真诚,出于天主,当着天主的面,在基督内。



Footnotes(注解)

1 [3,4] I wrote as I did: we learn for the first time about the sending of a letter in place of the proposed visit. Paul mentions the letter in passing, but emphasizes his motivation in sending it: to avoid being saddened by them (cf 1 Cor 2:1), and to help them realize the depth of his love. Another motive will be added in 2 Cor 7:12 - to bring to light their own concern for him. With many tears: it has been suggested that we may have all or part of this "tearful letter" somewhere in the Corinthian correspondence, either in 1 Cor 5 (the case of the incestuous man), or in 1 Cor as a whole, or in 2 Cor 2:10-13. None of these hypotheses is entirely convincing. See the note on 2 Cor 13:1.

2 [5-11] The nature of the pain (2 Cor 2:5) is unclear, though some believe an individual at Corinth rejected Paul's authority, thereby scandalizing many in the community. In any case, action has been taken, and Paul judges the measuresa adequate to right the situation (2 Cor 2:6). The follow-up directives he now gives are entirely positive: forgive, encourage, love. Overwhelmed (2 Cor 2:7): a vivid metaphor (literally "swallowed") that Paul employs positively at 2 Cor 5:4 and in 1 Cor 15:54 (2 Cor 2:7). It is often used to describe satanic activity (cf 1 Peter 5:8); note the reference to Satan here in 2 Cor 2:11.

3 [12-13] I had no relief: Paul does not explain the reason for his anxiety until he resumes the thread of his narrative at 2 Cor 7:5: he was waiting to hear how the Corinthians would respond to his letter. Since 2 Cor 7:5-16 describes their response in entirely positive terms, we never learn in detail why he found it necessary to defend and justify his change of plans, as in 2 Cor 1:15-24. Was this portion of the letter written before the arrival of Titus with his good news (2 Cor 7:6-7)?

4 [13] Macedonia: a Roman province in northern Greece.

5 [2:14-7:4] This section constitutes a digression within the narrative of the crisis and its resolution (2 Cor 1:12-2:13 and 2 Cor 7:5-16). The main component (2 Cor 2:14-6:10) treats the nature of Paul's ministry and his qualifications for it; this material bears some similarity to the defense of his ministry in chs 2 Cor 2:10-13, but it may well come from a period close to the crisis. This is followed by a supplementary block of material quite different in character and tone (2 Cor 6:14-7:1). These materials may have been brought together into their present position during final editing of the letter; appeals to the Corinthians link them to one another (2 Cor 6:11-13) and lead back to the interrupted narrative (2 Cor 7:2-4).

6 [2:14-6:10] The question of Paul's adequacy (2 Cor 2:16; cf 2 Cor 3:5) and his credentials (2 Cor 3:1-2) has been raised. Paul responds by an extended treatment of the nature of his ministry. It is a ministry of glory (2 Cor 3:7-4:6), of life (2 Cor 4:7-5:10), of reconciliation (2 Cor 5:11-6:10).

7 [14-16a] The initial statement plunges us abruptly into another train of thought. Paul describes his personal existence and his function as a preacher in two powerful images (2 Cor 2:14) that constitute a prelude to the development to follow.

8 [14a] Leads us in triumph in Christ: this metaphor of a festive parade in honor of a conquering military hero can suggest either a positive sharing in Christ's triumph or an experience of defeat, being led in captivity and submission (cf 2 Cor 4:8-11; 1 Cor 4:9). Paul is probably aware of the ambiguity, as he is in the case of the next metaphor.

9 [14b-16a] The odor of the knowledge of him: incense was commonly used in triumphal processions. The metaphor suggests the gradual diffusion of the knowledge of God through the apostolic preaching. The aroma of Christ: the image shifts from the fragrance Paul diffuses to the aroma that he is. Paul is probably thinking of the "sweet odor" of the sacrifices in the Old Testament (e.g., Genesis 8:21; Exodus 29:18) and perhaps of the metaphor of wisdom as a sweet odor (Sirach 24:15). Death . . . life: the aroma of Christ that comes to them through Paul is perceived differently by various classes of people. To some his preaching and his life (cf 1 Cor 1:17-2:6) are perceived as death, and the effect is death for them; others perceive him, despite appearances, as life, and the effect is life for them. This fragrance thus produces a separation and a judgment (cf the function of the "light" in John's gospel).

10 [16b-17] Qualified: Paul may be echoing either the self-satisfied claims of other preachers or their charges about Paul's deficiencies. No one is really qualified, but the apostle contrasts himself with those who dilute or falsify the preaching for personal advantage and insists on his totally good conscience: his ministry is from God, and he has exercised it with fidelity and integrity (cf 2 Cor 3:5-6).
格林多后书 2 Corinthians Chapter 3

2 Corinthians
Chapter 3

1 1 Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you or from you?

我们岂又开始举荐我们自己吗?或者,难道我们也应像某些人一般,需要给你们递上荐书,或由你们写荐书吗?

2 You are our letter, 2 written on our hearts, known and read by all,

你们就是我们的荐书,是写在我们心上,为众人所共知共读的,

3 3 shown to be a letter of Christ administered by us, written not in ink but by the Spirit of the living God, not on tablets of stone but on tablets that are hearts of flesh.

因为明显地,你们就是我们供职所写的基督的书信:不是用墨水写的,而是以生活的天主圣神;不是写在石版上,而是在血肉的心版上。

4 4 Such confidence we have through Christ toward God.

我们借着基督在天主前才敢这样自信,

5 Not that of ourselves we are qualified to take credit for anything as coming from us; rather, our qualification comes from God,

但这并不是说:我们凭自己能够承担什么事,好似出于自己一般;而是说:我们所以够资格,是出于天主,

6 who has indeed qualified us as ministers of a new covenant, not of letter but of spirit; for the letter brings death, but the Spirit gives life. 5

并且是他使我们能够做新约的仆役:这约并不是在于文字,而是在于神,因为文字叫人死,神却叫人活。

7 6 7 Now if the ministry of death, carved in letters on stone, was so glorious that the Israelites could not look intently at the face of Moses because of its glory that was going to fade,

如果那以文字刻在石头上而属死的职务,尚且有过光荣──甚至以色列子民为了梅瑟面貌上易于消逝的光荣,不能注视他的面貌──

8 how much more 8 will the ministry of the Spirit be glorious?

那么,属神的职务,岂不更该有光荣吗?

9 For if the ministry of condemnation was glorious, the ministry of righteousness will abound much more in glory.

如果先前定罪的职务有过光荣,那么,成义的职务更该多么充满光荣!

10 Indeed, what was endowed with glory has come to have no glory in this respect because of the glory that surpasses it.

其实,那先前有过光荣的,因了这更超越的光荣,已算不得光荣了,

11 For if what was going to fade was glorious, how much more will what endures be glorious.

因为如果那易于消逝的曾一度有过光荣,那么,这常存的更该多么有光荣!

12 Therefore, since we have such hope, 9 we act very boldly

所以,我们既怀有这种希望,所以坦白行事,

13 and not like Moses, 10 who put a veil over his face so that the Israelites could not look intently at the cessation of what was fading.

不像梅瑟一般,将帕子蒙在脸上,免得以色列子民看到那易于消逝的光荣的终结;

14 Rather, their thoughts were rendered dull, for to this present day 11 the same veil remains unlifted when they read the old covenant, because through Christ it is taken away.

但是他们的心意陷于迟钝,因为直到今天,在读旧约时,同样的帕子仍然存在,没有揭去,因为只有在基督内才得除去;

15 To this day, in fact, whenever Moses is read, a veil lies over their hearts,

而且直到今天,几时读梅瑟时,还有帕子盖在他们的心上;

16 but whenever a person turns to the Lord the veil is removed.

他们几时转向主,帕子就会除掉。

17 Now the Lord is the Spirit, 12 and where the Spirit of the Lord is, there is freedom.

主就是那神;主的神在那里,那里就有自由。

18 13 All of us, gazing with unveiled face on the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord who is the Spirit.

我们众人以揭开的脸面反映主的光荣的,渐渐地光荣上加光荣,都变成了与主同样的肖像,正如由主,即神在我们内所完成的。



Footnotes(注解)

1 [1] Paul seems to allude to certain preachers who pride themselves on their written credentials. Presumably they reproach him for not possessing similar credentials and compel him to spell out his own qualifications (2 Cor 4:2; 5:12; 6:4). The Corinthians themselves should have performed this function for Paul (2 Cor 5:12; cf 2 Cor 12:11). Since he is forced to find something that can recommend him, he points to them: their very existence constitutes his letter of recommendation (2 Cor 3:1-2). Others who engage in self-commendation will also be mentioned in 2 Cor 10:12-18.

2 [2-3] Mention of "letters of recommendation" generates a series of metaphors in which Paul plays on the word "letter": (1) the community is Paul's letter of recommendation (2 Cor 3:2a); (2) they are a letter engraved on his affections for all to see and read (2 Cor 3:2b); (3) they are a letter from Christ that Paul merely delivers (2 Cor 3:3a); (4) they are a letter written by the Spirit on the tablets of human hearts (2 Cor 3:3b). One image dissolves into another.

3 [3] This verse contrasts Paul's letter with those written . . . in ink (like the credentials of other preachers) and those written . . . on tablets of stone (like the law of Moses). These contrasts suggest that the other preachers may have claimed special relationship with Moses. If they were Judaizers zealous for the Mosaic law, that would explain the detailed contrast between the old and the new covenants (2 Cor 3:6; 4:7-6:10). If they were charismatics who claimed Moses as their model, that would explain the extended treatment of Moses himself and his glory (2 Cor 3:7-4:6). Hearts of flesh: cf Ezekiel's contrast between the heart of flesh that the Spirit gives and the heart of stone that it replaces (Ezekiel 36:26); the context is covenant renewal and purification that makes observance of the law possible.

4 [4-6] These verses resume 2 Cor 2:1-3:3. Paul's confidence (2 Cor 3:4) is grounded in his sense of God-given mission (2 Cor 2:17), the specifics of which are described in 2 Cor 3:1-3. 2 Cor 3:5-6 return to the question of his qualifications (2 Cor 2:16), attributing them entirely to God. 2 Cor 3:6 further spells out the situation described in v 3b and "names" it: Paul is living within a new covenant, characterized by the Spirit, which gives life. The usage of a new covenant is derived from Jeremiah 31:31-33 a passage that also speaks of writing on the heart; cf 2 Cor 3:2.

5 [6] This verse serves as a topic sentence for 2 Cor 3:7-6:10. For the contrast between letter and spirit, cf Romans 2:29; 7:5-6.

6 [3:7-4:6] Paul now develops the contrast enunciated in 2 Cor 3:6b in terms of the relative glory of the two covenants, insisting on the greater glory of the new. His polemic seems directed against individuals who appeal to the glorious Moses and fail to perceive any comparable glory either in Paul's life as an apostle or in the gospel he preaches. He asserts in response that Christians have a glory of their own that far surpasses that of Moses.

7 [7] The ministry of death: from his very first words, Paul describes the Mosaic covenant and ministry from the viewpoint of their limitations. They lead to death rather than life (2 Cor 3:6-7; cf 2 Cor 4:7-5:10), to condemnation rather than reconciliation (2 Cor 3:9; cf 2 Cor 5:11-6:10). Was so glorious: the basic text to which Paul alludes is Exodus 34:29-35 to which his opponents have undoubtedly laid claim. Going to fade: Paul concedes the glory of Moses' covenant and ministry, but grants them only temporary significance.

8 [8-11] How much more: the argument "from the less to the greater" is repeated three times (2 Cor 3:8, 9, 11). 2 Cor 3:10 expresses another point of view: the difference in glory is so great that only the new covenant and ministry can properly be called "glorious" at all.

9 [12] Such hope: the glory is not yet an object of experience, but that does not lessen Paul's confidence. Boldly: the term parresia expresses outspoken declaration of Christian conviction (cf 2 Cor 4:1-2). Paul has nothing to hide and no reason for timidity.

10 [13-14a] Not like Moses: in Exodus Moses veiled his face to protect the Israelites from God's reflected glory. Without impugning Moses' sincerity, Paul attributes another effect to the veil. Since it lies between God's glory and the Israelites, it explains how they could fail to notice the glory disappearing. Their thoughts were rendered dull: the problem lay with their understanding. This will be expressed in 2 Cor 3:14b-16 by a shift in the place of the veil: it is no longer over Moses' face but over their perception.

11 [14b-16] The parallelism in these verses makes it necessary to interpret corresponding parts in relation to one another. To this present day: this signals the shift of Paul's attention to his contemporaries; his argument is typological, as in 1 Cor 10. The Israelites of Moses' time typify the Jews of Paul's time, and perhaps also Christians of Jewish origin or mentality who may not recognize the temporary character of Moses' glory. When they read the old covenant: the lasting dullness prevents proper appraisal of Moses' person and covenant. When his writings are read in the synagogue, a veil still impedes their understanding. Through Christ: i.e., in the new covenant. Whenever a person turns to the Lord: Moses in Exodus appeared before God without the veil and gazed on his face unprotected. Paul applies that passage to converts to Christianity: when they turn to the Lord fully and authentically, the impediment to their understanding is removed.

12 [17] The Lord is the Spirit: the "Lord" to whom the Christian turns (, 2 Cor 3:16) is the Spirit of whom Paul has been speaking, the life-giving Spirit of the living God (2 Cor 3:6, 8), the inaugurator of the new covenant and ministry, who is also the Spirit of Christ. The Spirit of the Lord: the Lord here is the living God (2 Cor 3:3), but there may also be an allusion to Christ as Lord (2 Cor 3:14, 16). Freedom: i.e., from the ministry of death (2 Cor 3:7) and the covenant that condemned (2 Cor 3:9).

13 [18] Another application of the veil image. All of us . . . with unveiled face: Christians (Israelites from whom the veil has been removed) are like Moses, standing in God's presence, beholding and reflecting his glory. Gazing: the verb may also be translated "contemplating as in a mirror"; 2 Cor 4:6 would suggest that the mirror is Christ himself. Are being transformed: elsewhere Paul speaks of transformation, conformity to Jesus, God's image, as a reality of the end time, and even 2 Cor 3:12 speaks of the glory as an object of hope. But the life-giving Spirit, the distinctive gift of the new covenant, is already present in the community (cf 2 Cor 1:22, the "first installment"), and the process of transformation has already begun. Into the same image: into the image of God, which is Christ (2 Cor 4:4).

格林多后书 2 Corinthians Chapter 4

2 Corinthians
Chapter 4

1 1 Therefore, since we have this ministry through the mercy shown us, we are not discouraged.

为此,我们既蒙垂青,获得了这职务,我们决不胆怯;

2 Rather, we have renounced shameful, hidden things; not acting deceitfully or falsifying the word of God, but by the open declaration of the truth we commend ourselves to everyone's conscience in the sight of God.

反而戒绝了一切可耻的隐瞒行为,不以狡猾行事,也不变通天主的道理,只是借着显示真理,在天主前将我们自己举荐于众人的良心。

3 And even though our gospel is veiled, 2 it is veiled for those who are perishing,

但如果说我们的福音也被蒙住了,那只是为丧亡的人蒙着,

4 in whose case the god of this age has blinded the minds of the unbelievers, so that they may not see the light of the gospel of the glory of Christ, who is the image of God.

因为今世的神已蒙蔽了这些不信者的心意,免得他们看见基督──天主的肖像──光荣福音的光明。

5 For we do not preach ourselves 3 but Jesus Christ as Lord, and ourselves as your slaves for the sake of Jesus.

因为我们不是宣传我们自己,而是宣传耶稣基督为主,我们只是因耶稣的缘故作了你们的奴仆。

6 4 For God who said, "Let light shine out of darkness," has shone in our hearts to bring to light the knowledge of the glory of God on the face of (Jesus) Christ.

因为那吩咐‘光从黑暗中照耀’的天主,曾经照耀在我们心中,为使我们以那在【耶稣】基督的面貌上,所闪耀的天主的光荣的知识,来光照别人。

7 5 6 But we hold this treasure in earthen vessels, that the surpassing power may be of God and not from us.

但我们是在瓦器中存有这宝贝,为彰显那卓著的力量是属于天主,并非出于我们。

8 7 We are afflicted in every way, but not constrained; perplexed, but not driven to despair;

我们在各方面受了磨难,却没有被困住;绝了路,却没有绝望;

9 persecuted, but not abandoned; struck down, but not destroyed;

被迫害,却没有被弃舍;被打倒,却没有丧亡;

10 8 always carrying about in the body the dying of Jesus, so that the life of Jesus may also be manifested in our body.

身上时常带着耶稣的死状,为使耶稣的生活也彰显在我们身上。

11 For we who live are constantly being given up to death for the sake of Jesus, so that the life of Jesus may be manifested in our mortal flesh.

的确,我们这些活着的人,时常为耶稣的缘故被交于死亡,为使耶稣的生活也彰显在我们有死的肉身上。

12 9 So death is at work in us, but life in you.

这样看来,死亡施展在我们身上,生活却施展在你们身上。

13 10 Since, then, we have the same spirit of faith, according to what is written, "I believed, therefore I spoke," we too believe and therefore speak,

但我们既然具有经上所载的:‘我信了,所以我说’那同样的信心,我们也信,所以也说,

14 knowing that the one who raised the Lord Jesus will raise us also with Jesus and place us with you in his presence.

因为我们知道那使主耶稣复活的,也要使我们与耶稣一起复活,并使我们与你们一同站在他前。

15 Everything indeed is for you, so that the grace bestowed in abundance on more and more people may cause the thanksgiving to overflow for the glory of God.

其实,这一切都是为了你们,为使获得恩宠的人越增多,感谢也越增加,好归光荣于天主。

16 11 12 Therefore, we are not discouraged; rather, although our outer self is wasting away, our inner self is being renewed day by day.

为此,我们决不胆怯,纵使我们外在的人日渐损坏,但我们内在的人却日日更新,

17 For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison,

因为我们这现时轻微的苦难,正分外无比地给我们造就永远的光荣厚报,

18 as we look not to what is seen but to what is unseen; for what is seen is transitory, but what is unseen is eternal.

因为我们并不注目那看得见的,而只注目那看不见的;那看得见的,原是暂时的;那看不见的,才是永远的。



Footnotes(注解)

1 [1-2] A ministry of this sort generates confidence and forthrightness; cf 2 Cor 1:12-14; 2:17.

2 [3-4] Though our gospel is veiled: the final application of the image. Paul has been reproached either for obscurity in his preaching or for his manner of presenting the gospel. But he confidently asserts that there is no veil over his gospel. If some fail to perceive its light, that is because of unbelief. The veil lies over their eyes (2 Cor 3:14), a blindness induced by Satan, and a sign that they are headed for destruction (cf 2 Cor 2:15).

3 [5] We do not preach ourselves: the light seen in his gospel is the glory of Christ (2 Cor 4:4). Far from preaching himself, the preacher should be a transparent medium through whom Jesus is perceived (cf 2 Cor 4:10-11). Your slaves: Paul draws attention away from individuals as such and toward their role in relation to God, Christ, and the community; cf 1 Cor 3:5; 2 Cor 4:1

4 [6] Autobiographical allusion to the episode at Damascus clarifies the origin and nature of Paul's service; cf Acts 9:1-19; 22:3-16; 26:2-18. "Let light shine out of darkness": Paul seems to be thinking of Genesis 1:3 and presenting his apostolic ministry as a new creation. There may also be an allusion to Isaiah 9:1 suggesting his prophetic calling as servant of the Lord and light to the nations; cf Isaiah 42:6, 16; 49:6; 60:1-2, and the use of light imagery in Acts 26:13-23. To bring to light the knowledge: Paul's role in the process of revelation, expressed at the beginning under the image of the odor and aroma (2 Cor 2:14-15), is restated now, at the end of this first moment of the development, in the imagery of light and glory (2 Cor 4:3-6).

5 [4:7-5:10] Paul now confronts the difficulty that his present existence does not appear glorious at all; it is marked instead by suffering and death. He deals with this by developing the topic already announced in 2 Cor 3:3, 6, asserting his faith in the presence and ultimate triumph of life, in his own and every Christian existence, despite the experience of death.

6 [7] This treasure: the glory that he preaches and into which they are being transformed. In earthen vessels: the instruments God uses are human and fragile; some imagine small terracotta lamps in which light is carried.

7 [8-9] A catalogue of his apostolic trials and afflictions. Yet in these the negative never completely prevails; there is always some experience of rescue, of salvation.

8 [10-11] Both the negative and the positive sides of the experience are grounded christologically. The logic is similar to that of 2 Cor 1:3-11. His sufferings are connected with Christ's, and his deliverance is a sign that he is to share in Jesus' resurrection.

9 [12-15] His experience does not terminate in himself, but in others (12.15; cf 2 Cor 1, 4-5). Ultimately, everything is ordered even beyond the community, toward God (2 Cor 4:15; cf 2 Cor 1:11).

10 [13-14] Like the Psalmist, Paul clearly proclaims his faith, affirming life within himself despite death (2 Cor 4:10-11) and the life-giving effect of his experience upon the church (2 Cor 4:12, 14-15). And place us with you in his presence: Paul imagines God presenting him and them to Jesus at the parousia and the judgment; cf 2 Cor 11:2; Romans 14:10.

11 [16-18] In a series of contrasts Paul explains the extent of his faith in life. Life is not only already present and revealing itself (2 Cor 4:8-11, 16) but will outlast his experience of affliction and dying: it is eternal (2 Cor 4:17-18).

12 [16] Not discouraged: i.e., despite the experience of death. Paul is still speaking of himself personally, but he assumes his faith and attitude will be shared by all Christians. Our outer self: the individual subject of ordinary perception and observation, in contrast to the interior and hid, den self, which undergoes renewal. Is being renewed day by day: this suggests a process that has already begun; cf 2 Cor 3:18. The renewal already taking place even in Paul's dying is a share in the life of Jesus, but this is recognized only by faith (2 Cor 4:13, 18; 2 Cor 5:7).

  
格林多后书 2 Corinthians Chapter 5
2 Corinthians
Chapter 5

1 For we know that if our earthly dwelling, 1 a tent, should be destroyed, we have a building from God, a dwelling not made with hands, eternal in heaven.

因为我们知道:如果我们这地上帐棚式的寓所拆毁了,我们必由天主获得一所房舍,一所非人手所造,而永远在天上的寓所。

2 2 For in this tent we groan, longing to be further clothed with our heavenly habitation

诚然,我们在此叹息,因为我们切望套上那属天上的住所,

3 if indeed, when we have taken it off, 3 we shall not be found naked.

只要我们还穿著衣服,不是赤裸的。

4 For while we are in this tent we groan and are weighed down, because we do not wish to be unclothed 4 but to be further clothed, so that what is mortal may be swallowed up by life.

我们在这帐棚里的人,苦恼叹息,是由于我们不愿脱去衣服,而就套上另一层,为使这有死的为生命所吸收。

5 Now the one who has prepared us for this very thing is God, who has given us the Spirit as a first installment. 5

但那安排我们如此的,是天主,是他给我们赐下了圣神作抵押。

6 6 So we are always courageous, although we know that while we are at home in the body we are away from the Lord,

所以不论怎样,我们时常放心大胆,因为我们知道,我们几时住在这肉身内,就是与主远离──

7 for we walk by faith, not by sight.

因为我们现今只是凭信德往来,并非凭目睹──

8 Yet we are courageous, and we would rather leave the body and go home to the Lord.

我们放心大胆,是为更情愿出离肉身,与主同住。

9 Therefore, we aspire to please him, whether we are at home or away.

为此我们或住在或出离肉身,常专心以讨主的喜悦为光荣。

10 For we must all appear 7 before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or evil.

因为我们众人都应出现在基督的审判台前,为使各人借他肉身所行的,或善或恶,领取相当的报应。

11 8 Therefore, since we know the fear of the Lord, we try to persuade others; but we are clearly apparent to God, and I hope we are also apparent to your consciousness.

我们既然知道主的可畏,遂尽力使人相信我们;我们在主前是显明的,我也盼望在你们的良心前也是显明的。

12 We are not commending ourselves to you again but giving you an opportunity to boast of us, so that you may have something to say to those who boast of external appearance rather than of the heart.

这并不是我们又向你们举荐自己,而是为给你们一个有为我们夸耀的机会,使你们有以对付那些只凭外貌,而不凭内心夸耀的人们,

13 For if we are out of our minds, 9 it is for God; if we are rational, it is for you.

因为如果说我们是发狂,那是为了天主;如果说我们是清醒,那是为了你们。

14 10 For the love of Christ impels us, once we have come to the conviction that one died for all; therefore, all have died.

因为基督的爱催迫着我们,因我们曾如此断定:既然一个人替众人死了;

15 He indeed died for all, so that those who live might no longer live for themselves but for him who for their sake died and was raised.

那么众人就都死了;他替众人死,是为使活着的人不再为自己生活,而是为替他们死而复活了的那位生活。

16 Consequently, 11 from now on we regard no one according to the flesh; even if we once knew Christ according to the flesh, yet now we know him so no longer.

所以我们从今以后,不再按人的看法认识谁了;纵使我们曾按人的看法认识过基督,但如今不再这样认识他了。

17 So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come.

所以谁若在基督内,他就是一个新受造物,旧的已成过去,看,都成了新的。

18 12 And all this is from God, who has reconciled us to himself through Christ and given us the ministry of reconciliation,

这一切都是出于天主,他曾借基督使我们与他自己和好,并将这和好的职务赐给了我们:

19 namely, God was reconciling the world to himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation.

这就是说:天主在基督内使世界与自己和好,不再追究他们的过犯,且将和好的话放在我们的口中。

20 So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God.

所以我们是代基督作大使了,好象是天主借着我们来劝勉世人。我们如今代基督请求你们:与天主和好罢!

21 13 For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.

因为他曾使那不认识罪的,替我们成了罪,好叫我们在他内成为天主的正义。


Footnotes(注解)

1 [1] Our earthly dwelling: the same contrast is restated in the imagery of a dwelling. The language recalls Jesus' saying about the destruction of the temple and the construction of another building not made with hands (Mark 14:58), a prediction later applied to Jesus' own body (John 2:20).

2 [2-5] 2 Cor 5:2-3 and 4 are largely parallel in structure. We groan, longing: see the note on 2 Cor 5:5. Clothed with our heavenly habitation: Paul mixes his metaphors, adding the image of the garment to that of the building. Further clothed: the verb means strictly "to put one garment on over another." Paul may desire to put the resurrection body on over his mortal body, without dying; 2 Cor 5:2, 4 permit this meaning but do not impose it. Or perhaps he imagines the resurrection body as a garment put on over the Christ-garment first received in baptism (Gal 3:27) and preserved by moral behavior (Romans 13:12-14; Col 3:12; cf Matthew 22:11-13). Some support for this interpretation may be found in the context; cf the references to baptism (2 Cor 5:5), to judgment according to works (2 Cor 5:10), and to present renewal (2 Cor 4:16), an idea elsewhere combined with the image of "putting on" a new nature (Eph 4:22-24; Col 3:1-5, 9-10).

3 [3] When we have taken it off: the majority of witnesses read "when we have put it on," i.e., when we have been clothed (in the resurrection body), then we shall not be without a body (naked). This seems mere tautology, though some understand it to mean: whether we are "found" (by God at the judgment) clothed or naked depends upon whether we have preserved or lost our original investiture in Christ (cf the previous note). In this case to "put it on" does not refer to the resurrection body, but to keeping intact the Christ-garment of baptism. The translation follows the western reading (Codex Bezae, Tertullian), the sense of which is clear: to "take it off" is to shed our mortal body in death, after which we shall be clothed in the resurrection body and hence not "naked" (cf 1 Cor 15:51-53).

4 [4] We do not wish to be unclothed: a clear allusion to physical death (2 Cor 4:16; 5:1). Unlike the Greeks, who found dissolution of the body desirable (cf Socrates), Paul has a Jewish horror of it. He seems to be thinking of the "intermediate period," an interval between death and resurrection. Swallowed up by life: cf 1 Cor 15:54.

5 [5] God has created us for resurrected bodily life and already prepares us for it by the gift of the Spirit in baptism. The Spirit as a first installment: the striking parallel to 2 Cor 5:1-5 in Romans 8:17-30 describes Christians who have received the "firstfruits" (cf "first installment" here) of the Spirit as "groaning" (cf 2 Cor 5:2, 4 here) for the resurrection, the complete redemption of their bodies. In place of clothing and building, Romans 8 uses other images for the resurrection: adoption and conformity to the image of the Son.

6 [6-9] Tension between present and future is expressed by another spatial image, the metaphor of the country and its citizens. At present we are like citizens in exile or far away from home. The Lord is the distant homeland, believed in but unseen (2 Cor 5:7).

7 [10] We must all appear: the verb is ambiguous: we are scheduled to "appear" for judgment, at which we will be "revealed" as we are (cf 2 Cor 11; 2:14; 4:10-11).

8 [11-15] This paragraph is transitional. Paul sums up much that has gone before. Still playing on the term "appearance," he reasserts his transparency before God and the Corinthians, in contrast to the self-commendation, boasting, and preoccupation with externals that characterize some others (cf 2 Cor 1:12-14; 2:14; 3:1; 3:7-4:6). 2 Cor 5:14 recalls 2 Cor 3:7-4:6, and sums up 2 Cor 4:7-5:10.

9 [13] Out of our minds: this verse confirms that a concern for ecstasy and charismatic experience may lie behind the discussion about "glory" in 2 Cor 3:7-4:6. Paul also enjoys such experiences but, unlike others, does not make a public display of them or consider them ends in themselves. Rational: the Greek virtue sophrosyne, to which Paul alludes, implies reasonableness, moderation, good judgment, self-control.

10 [14-15] These verses echo 2 Cor 4:14 and resume the treatment of "life despite death" from 2 Cor 4:7-5:10.

11 [16-17] Consequently: the death of Christ described in 2 Cor 5:14-15 produces a whole new order (2 Cor 5:17) and a new mode of perception (2 Cor 5:16). According to the flesh: the natural mode of perception, characterized as "fleshly," is replaced by a mode of perception proper to the Spirit. Elsewhere Paul contrasts what Christ looks like according to the old criteria (weakness, powerlessness, folly, death) and according to the new (wisdom, power, life); cf 2 Cor 5:15.21; 1 Cor 1:17-3:3. Similarly, he describes the paradoxical nature of Christian existence, e.g., in 2 Cor 4:10-11, 14. A new creation: rabbis used this expression to describe the effect of the entrance of a proselyte or convert into Judaism or of the remission of sins on the Day of Atonement. The new order created in Christ is the new covenant (2 Cor 3:6).

12 [18-21] Paul attempts to explain the meaning of God's action by a variety of different categories; his attention keeps moving rapidly back and forth from God's act to his own ministry as well. Who has reconciled us to himself: i.e., he has brought all into oneness. Not counting their trespasses: the reconciliation is described as an act of justification (cf "righteousness," 2 Cor 5:21); this contrasts with the covenant that condemned (2 Cor 3:8). The ministry of reconciliation: Paul's role in the wider picture is described: entrusted with the message of reconciliation (2 Cor 5:19), he is Christ's ambassador, through whom God appeals (2 Cor 5:20a). In v 20b Paul acts in the capacity just described.

13 [21] This is a statement of God's purpose, expressed paradoxically in terms of sharing and exchange of attributes. As Christ became our righteousness (1 Cor 1:30), we become God's righteousness (cf 2 Cor 5:14-15).

格林多后书 2 Corinthians Chapter 6
2 Corinthians
Chapter 6

1 1 2 Working together, then, we appeal to you not to receive the grace of God in vain.

我们与天主合作的人,也劝你们不要白受天主的恩宠──

2 For he says: "In an acceptable time 3 I heard you, and on the day of salvation I helped you." Behold, now is a very acceptable time; behold, now is the day of salvation.

因为经上说:‘在悦纳的时候,我俯允了你;在救恩的时日,我帮助了你。’看!如今正是悦纳的时候;看,如今正是救恩的时日──

3 We cause no one to stumble 4 in anything, in order that no fault may be found with our ministry;

我们在任何事上,为避免这职务受诋毁,不但没有给任何人跌倒的因由,

4 5 6 on the contrary, in everything we commend ourselves as ministers of God, through much endurance, in afflictions, hardships, constraints,

反而处处表现我们自己,有如天主的仆役,就是以持久的坚忍,在艰难、贫乏、困苦之中,

5 beatings, imprisonments, riots, labors, vigils, fasts;

在拷打、监禁、暴乱之中,在劳若、不寝、不食之中,

6 7 by purity, knowledge, patience, kindness, in a holy spirit, in unfeigned love,

以清廉,以明智,以容忍,以慈惠,以圣神,以无伪的爱情,

7 in truthful speech, in the power of God; with weapons of righteousness at the right and at the left;

以真理的言辞,以天主的德能,以左右两手中正义的武器,

8 through glory and dishonor, insult and praise. We are treated as deceivers and yet are truthful; 8

历经光荣的凌辱,恶名和美名;像是迷惑人的,却是真诚的;

9 as unrecognized and yet acknowledged; as dying and behold we live; as chastised and yet not put to death;

像是人所不知的,却是人所共知的;像是待死的,看!我们却活着;像是受惩罚的,却没有置于死地;

10 as sorrowful yet always rejoicing; as poor yet enriching many; as having nothing and yet possessing all things.

像是忧苦的,却常常喜乐;像是贫困的,却使许多人富足;像是一无所有的,却无所不有。

11 9 We have spoken frankly to you, Corinthians; our heart is open wide.

格林多人啊!我们的口向你们张开了,我们的心也敞开了。

12 You are not constrained by us; you are constrained by your own affections.

你们在我们心内并不窄狭,而是你们的心肠窄狭。

13 As recompense in kind (I speak as to my children), be open yourselves.

为了以报还报,如今我对你们犹如对自己的孩子说:你们也敞开你们的心罢!

14 10 11 Do not be yoked with those who are different, with unbelievers. For what partnership do righteousness and lawlessness have? Or what fellowship does light have with darkness?

你们不要与不信的人共负一轭,因为正义与不法之间,那能有什么相通?或者,光明之于黑暗,那能有什么联系?

15 What accord has Christ with Beliar? Or what has a believer in common with an unbeliever?

基督之于贝里雅耳,那能有什么协和?或者,信者与不信者,那能有什么股份?

16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said: "I will live with them and move among them, 12 and I will be their God and they shall be my people.

天主的殿与偶像,那能有什么相合?的确,我们就是生活的天主的殿,正如天主所说的:‘我要在他们内居住,我要在他们中徘徊;我要做他们的天主,他们要做我的百姓。’

17 Therefore, come forth from them and be separate," says the Lord, "and touch nothing unclean; then I will receive you

为此,‘你们应当从他们中间出来,离开他们──这是上主说的──你们不可触摸不洁之物,我要收纳你们,

18 and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty."

我要做你们的父亲,你们要做我的子女;这是全能的上主说的。’



Footnotes(注解)

1 [1-10] This paragraph is a single long sentence in the Greek, interrupted by the parenthesis of 2 Cor 6:2. The one main verb is "we appeal." In this paragraph Paul both exercises his ministry of reconciliation (cf 2 Cor 5:20) and describes how his ministry is exercised: the "message of reconciliation" (2 Cor 5:19) is lived existentially in his apostolic experience.

2 [1] Not to receive . . . in vain: i.e., conform to the gift of justification and new creation. The context indicates how this can be done concretely: become God's righteousness (2 Cor 5:21), not live for oneself (2 Cor 5:15) be reconciled with Paul (2 Cor 6:11-13; 7:2-3).

3 [2] In an acceptable time: Paul cites the Septuagint text of Isaiah 49:8; the Hebrew reads "in a time of favor"; it is parallel to "on the day of salvation." Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them.

4 [3] Cause no one to stumble: the language echoes that of 1 Cor 8-10 as does the expression "no longer live for themselves" in 2 Cor 5:15. That no fault may be found: i.e., at the eschatological judgment (cf 1 Cor 4:2-5).

5 [4b-5] Through much endurance: this phrase functions as a subtitle; it is followed by an enumeration of nine specific types of trials endured.

6 [4a] This is the central assertion, the topic statement for the catalogue that follows. We commend ourselves: Paul's self-commendation is ironical (with an eye on the charges mentioned in 2 Cor 3:1-3) and paradoxical (pointing mostly to experiences that would not normally be considered points of pride but are perceived as such by faith). Cf also the self-commendation in 2 Cor 11:23-29. As ministers of God: the same Greek word, diakonos, means "minister" and "servant"; cf 2 Cor 11:23, the central assertion in a similar context, and 1 Cor 3:5.

7 [6-7a] A list of virtuous qualities in two groups of four, the second fuller than the first.

8 [8b-10] A series of seven rhetorically effective antitheses, contrasting negative external impressions with positive inner reality. Paul perceives his existence as a reflection of Jesus' own and affirms an inner reversal that escapes outward observation. The final two members illustrate two distinct kinds of paradox or apparent contradiction that are characteristic of apostolic experience.

9 [11-13] Paul's tone becomes quieter, but his appeal for acceptance and affection is emotionally charged. References to the heart and their mutual relations bring the development begun in 2 Cor 2:14-3:3 to an effective conclusion.

10 [6:14-7:1] Language and thought shift noticeably here. Suddenly we are in a different atmosphere, dealing with a quite different problem. Both the vocabulary and the thought, with their contrast between good and evil, are more characteristic of Qumran documents or the Book of Revelation than they are of Paul. Hence, critics suspect that this section was inserted by another hand.

11 [14-16a] The opening injunction to separate from unbelievers is reinforced by five rhetorical questions to make the point that Christianity is not compatible with paganism. Their opposition is emphasized also by the accumulation of five distinct designations for each group. These verses are a powerful statement of God's holiness and the exclusiveness of his claims.

12 [16c-18] This is a chain of scriptural citations carefully woven together. God's covenant relation to his people and his presence among them (2 Cor 6:16) is seen as conditioned on cultic separation from the profane and cultically impure (2 Cor 6:17); that relation is translated into the personal language of the parent-child relationship, an extension to the community of the language of 2 Sam 7:14 (2 Cor 6:18). Some remarkable parallels to this chain are found in the final chapters of Revelation. God's presence among his people (Rev 21:22) is expressed there, too, by applying 2 Sam 7:14 to the community (Rev 21:7). There is a call to separation (Rev 18:4) and exclusion of the unclean from the community and its liturgy (Rev 21:27). The title "Lord Almighty" (Pantokrator) occurs in the New Testament only here in 2 Cor 6:18 and nine times in Rev.


格林多后书 2 Corinthians Chapter 7
2 Corinthians
Chapter 7

1 Since we have these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, making holiness perfect in the fear of God.

所以,亲爱的!我们既有这些恩许,就当洁净自己,除去肉体和心灵上的一切玷污,以敬畏天主之情来成就圣德。

2 1 Make room for us; we have not wronged anyone, or ruined anyone, or taken advantage of anyone.

容纳我们罢!我们并没有侵犯过谁,没有败坏过谁,也没有占过谁的便宜。

3 I do not say this in condemnation, for I have already said that you are in our hearts, that we may die together and live together.

我说这话,并不是为定你们罪,因为我以前曾说过:你们常在我们心中,甚至于同死同生。

4 I have great confidence in you, I have great pride in you; I am filled with encouragement, I am overflowing with joy all the more because of all our affliction.

我对你们大可放心,我为了你们也很可夸耀;我充满了安慰,在我们各样的苦难中,我格外充满喜乐,

5 2 3 4 For even when we came into Macedonia, our flesh had no rest, but we were afflicted in every way--external conflicts, internal fears.

因为自从我们到了马其顿,我们的肉身没有得到一点安宁,反而处处遭难:外有争斗,内有恐惧。

6 But God, who encourages the downcast, encouraged us by the arrival of Titus,

但那安慰谦卑人的天主,以弟铎的来临安慰了我们;

7 and not only by his arrival but also by the encouragement with which he was encouraged in regard to you, as he told us of your yearning, your lament, your zeal for me, so that I rejoiced even more.

不但以他的来临,而且以他由你们所得的安慰,安慰了我们,因为他把你们的切望,你们的悲痛,你们对我的热忱,都给我们报告了,致令我更加喜欢。

8 5 For even if I saddened you by my letter, I do not regret it; and if I did regret it ((for) I see that that letter saddened you, if only for a while),

虽然我曾以那封信使你们忧苦了,我并不后悔,纵然我曾经后悔过──因为我看见那封信实在使你们忧苦了,虽然只是一时──

9 I rejoice now, not because you were saddened, but because you were saddened into repentance; for you were saddened in a godly way, so that you did not suffer loss in anything because of us.

如今我却喜欢,并不是因为你们忧苦了,而是你们忧苦以致于悔改,因为你们是按照天主的圣意而忧苦的,所以没有由我们受到什么损害。

10 For godly sorrow produces a salutary repentance without regret, but worldly sorrow produces death.

因为按照天主圣意而来的忧苦,能产生再不返悔的悔改,以致于得救;世间的忧苦却产生死亡。

11 For behold what earnestness this godly sorrow has produced for you, as well as readiness for a defense, and indignation, and fear, and yearning, and zeal, and punishment. In every way you have shown yourselves to be innocent in the matter.

且看,这种按照天主圣意而来的忧苦,在你们中产生了多大的热情,甚而辨白,而愤慨,而恐惧,而切望,而热忱,而谴责;在各方面,你们表明自己对那事件是无罪的。

12 So then even though I wrote to you, it was not on account of the one who did the wrong, or on account of the one who suffered the wrong, but in order that your concern for us might be made plain to you in the sight of God.

因此,虽然我从前给你们写了信,却不是为了那侵犯人的,也不是为了那受侵犯的,而是为要把你们对我们的热情,在天主面前表彰出来;

13 For this reason we are encouraged. And besides our encouragement, 6 we rejoice even more because of the joy of Titus, since his spirit has been refreshed by all of you.

为此我们得到了安慰。 在我们受安慰之外,我们尤其因弟铎的喜乐而更加喜乐,因为他的心神由你们众人得到宽慰,

14 For if I have boasted to him about you, I was not put to shame. No, just as everything we said to you was true, so our boasting before Titus proved to be the truth.

因为,我如果对弟铎夸耀过你们什么,我也不致于羞愧,因为我向他夸耀你们的话,成了真的,正如我们对你们所说的一切都是真的一样;

15 And his heart goes out to you all the more, as he remembers the obedience of all of you, when you received him with fear and trembling.

并且,他一想起你们众人的服从,怎样以敬畏和战栗的心情来接待他,他的心肠就越发倾向你们。

16 I rejoice, because I have confidence in you in every respect.

我真喜欢,因为我对你们在各方面都可以放心了!


Footnotes(注解)

1 [2-4] These verses continue the thought of 2 Cor 6:11-13, before the interruption of 2 Cor 6:14-7:1. 2 Cor 7:4 serves as a transition to the next section: the four themes it introduces (confidence; pride or "boasting"; encouragement; joy in affliction) are developed in 2 Cor 7:5-16. All have appeared previously in the letter.

2 [5-16] This section functions as a peroration or formal summing up of the whole first part of the letter, 2 Cor 7:1-7. It deals with the restoration of right relations between Paul and the Corinthians, and it is marked by fullness and intensity of emotion.

3 [5-7] Paul picks up the thread of the narrativeinterrupted at 2 Cor 2:13 (2 Cor 7:5) and describes the resolution of the tense situation there depicted (2 Cor 7:6-7). Finally Titus arrives and his coming puts an end to Paul's restlessness (2 Cor 2:13; 2 Cor 7:5), casts out his fears, and reverses his mood. The theme of encouragement and affliction is reintroduced (cf 2 Cor 1:3-11); here, too, encouragement is traced back to God and is described as contagious (2 Cor 7:6). The language of joy and sorrow also reappears in 2 Cor 7:7 (cf 2 Cor 1:23-2:1 and the note on 2 Cor 1:23-24).

4 [5] Macedonia: see the note on 2 Cor 2:13.

5 [8-12] Paul looks back on the episode from the viewpoint of its ending. The goal of their common activity, promotion of their joy (2 Cor 1:24), has been achieved, despite and because of the sorrow they felt. That sorrow was God-given. Its salutary effects are enumerated fully and impressively in 2 Cor 7:10-11; not the least important of these is that it has revealed to them the attachment they have to Paul.

6 [13-16] Paul summarizes the effect of the experience on Titus: encouragement, joy, love, relief. Finally, he describes its effects on himself: encouragement, joy, confidence, pride or "boasting" (i.e., the satisfaction resulting from a boast that proves well-founded; cf 2 Cor 7:4; 1:12, 14).


格林多后书 2 Corinthians Chapter 8
2 Corinthians
Chapter 8

1 1 2 3 4 We want you to know, brothers, of the grace of God that has been given to the churches of Macedonia,

弟兄们!如今我们愿意告诉你们:天主在马其顿各教会所施与的恩惠,

2 5 for in a severe test of affliction, the abundance of their joy and their profound poverty overflowed in a wealth of generosity on their part.

就是他们在患难频繁的试探中所充满的喜乐,和他们极度的贫困所涌出的丰厚慷慨。

3 6 For according to their means, I can testify, and beyond their means, spontaneously,

我可以作证:他们是尽了力量,甚至超过了力量,自动的捐输,

4 they begged us insistently for the favor of taking part in the service to the holy ones,

再三恳求我们准他们分享供应圣徒的恩惠。

5 and this, not as we expected, but they gave themselves first to the Lord and to us 7 through the will of God,

他们所作的,不但如我们所盼望的,而且按照天主的旨意,把自己先奉献给主也献给了我们;

6 so that we urged Titus 8 that, as he had already begun, he should also complete for you this gracious act also.

因此,我们请求弟铎,他既然开始了这慈善的事,也在你们中予以完成。

7 9 Now as you excel in every respect, in faith, discourse, knowledge, all earnestness, and in the love we have for you, may you excel in this gracious act also.

就如你们在一切事上,在信德、语言、知识和各种热情上,并在我们所交于你们的爱情上,超群出众,这样也要在这慈善事上超群出众。

8 I say this not by way of command, but to test the genuineness of your love by your concern for others.

我说这话并不是出命,而是借别人的热情来试验你们爱情的真诚。

9 10 For you know the gracious act of our Lord Jesus Christ, that for your sake he became poor although he was rich, so that by his poverty you might become rich.

因为你们知道我们的主耶稣基督的恩赐:衪本是富有的,为了你们却成了贫困的,好使你们因着他的贫困而成为富有的。

10 And I am giving counsel in this matter, for it is appropriate for you who began not only to act but to act willingly last year:

我在这事上只给你们贡献意见,因为这样更适合于你们,因为你们从去年不但已开始实行了,而且还是出于自愿。

11 complete it now, so that your eager 11 willingness may be matched by your completion of it out of what you have.

所以如今,请完成你们所实行的事罢!好使你们怎样甘心情愿,也怎样照所有的予以完成,

12 12 For if the eagerness is there, it is acceptable according to what one has, not according to what one does not have;

因为只要有甘心情愿在,蒙受悦纳是照所有的,不是照所无的。

13 not that others should have relief while you are burdened, but that as a matter of equality

这不是说要使别人轻松,叫你们为难;而是说要出于均匀:

14 your surplus at the present time should supply their needs, so that their surplus may also supply your needs, that there may be equality.

在现今的时候,你们的富裕弥补了他们的缺乏,好使他们的富裕也弥补你们的缺乏,这样就有了均匀,

15 As it is written: "Whoever had much did not have more, and whoever had little did not have less."

正如所记载的:‘多收的没有剩余,少收的也没有不足。’

16 13 But thanks be to God who put the same concern for you into the heart of Titus,

感谢天主,把我对你们所有的同样热情赐在弟铎的心里,

17 for he not only welcomed our appeal but, since he is very concerned, he has gone to you of his own accord.

因为他接受了我们的请求,而且因他更为关心,便自动地起身往你们那里去了。

18 With him we have sent the brother 14 who is praised in all the churches for his preaching of the gospel.

同时,我也打发了一位弟兄和他同去,这人在宣讲福音上所受的赞美传遍了各教会──

19 And not only that, but he has also been appointed our traveling companion by the churches in this gracious work administered by us for the glory of the Lord (himself) and for the expression of our eagerness.

不但如此,而且各教会也派定了他在这恩惠上作我们的旅伴,我们经管这事是为主的光荣,并为表现我们的好心──

20 This we desire to avoid, that anyone blame us 15 about this lavish gift administered by us,

我们这样防范,是为避免有人在我们所经管的这巨款上来毁谤我们,

21 for we are concerned for what is honorable not only in the sight of the Lord but also in the sight of others.

因为我们不但在主面前关心我们的美名,而且也在人的面前。

22 And with them we have sent our brother whom we often tested in many ways and found earnest, but who is now much more earnest because of his great confidence in you.

我们还打发了一位弟兄与他们同去,我们在许多事上,屡次证验过他是热情的;如今因他对你们大有信心,当然更加热情了。

23 As for Titus, he is my partner and co-worker for you; as for our brothers, they are apostles of the churches, the glory of Christ.

论到弟铎,他是我的同伴,为你们也是我的助手;论到我们的那两位弟兄,他们是教会的使者,是基督的光荣,

24 So give proof before the churches of your love and of our boasting about you to them. 16

所以你们要在众教会前,向他们证实你们的爱情,和我们对你们所有的夸耀。


Footnotes(注解)

1 [8:1-9:15] Paul turns to a new topic, the collection for the church in Jerusalem. There is an early precedent for this project in the agreement mentioned in Gal 2:6-10. According to Acts, the church at Antioch had sent Saul and Barnabas to Jerusalem with relief (Acts 11:27-30). Subsequently Paul organized a project of relief for Jerusalem among his own churches. Our earliest evidence for it comes in 1 Cor 16:1-4 -after it had already begun (see the notes there); by the time Paul wrote Romans 15:25-28 the collection was completed and ready for delivery. 2 Cor 8-9 contain what appear to be two letters on the subject. In them Paul gives us his fullest exposition of the meaning he sees in the enterprise, presenting it as an act of Christian charity and as an expression of the unity of the church, both present and eschatological. These chapters are especially rich in the recurrence of key words, on which Paul plays; it is usually impossible to do justice to these wordplays in the translation.

2 [1-24] This is a letter of recommendation for Titus and two unnamed companions, written from Macedonia probably at least a year later than 1 Cor 16. The recommendation proper is prefaced by remarks about the ideals of sharing and equality within the Christian community (2 Cor 8:1-15). Philippians 4:10-20 shows that Paul has reflected on his personal experience of need and relief in his relations with the community at Philippi; he now develops his reflections on the larger scale of relations between his Gentile churches and the mother church in Jerusalem.

3 [1-5] The example of the Macedonians, a model of what ought to be happening at Corinth, provides Paul with the occasion for expounding his theology of "giving."

4 [1] The grace of God: the fundamental theme is expressed by the Greek noun charis, which will be variously translated throughout these chapters as "grace" (2 Cor 8:1; 9:8, 14), "favor" (2 Cor 8:4), , "gracious act" (2 Cor 8:6, 7, 9) or "gracious work" (2 Cor 8:19), to be compared to "gracious gift" (1 Cor 16:3). The related term, eucharistia, "thanksgiving," also occurs at 2 Cor 9:11, 12. The wordplay is not superficial; various mutations of the same root signal inner connection between aspects of a single reality, and Paul consciously exploits the similarities in vocabulary to highlight that connection.

5 [2] Three more terms are now introduced. Test (dokime): the same root is translated as "to test" (2 Cor 8:8) and "evidence" (2 Cor 9:13); it means to be tried and found genuine. Abundance: variations on the same root lie behind "overflow" (2 Cor 8:2; 9:12), "excel" (2 Cor 8:7), "surplus" (2 Cor 8:14), "superfluous" (2 Cor 9:1) "make abundant" and "have an abundance" (2 Cor 9:8). These expressions of fullness contrast with references to need (2 Cor 8:14; 9:12). Generosity: the word haplotes has nuances of both simplicity and sincerity; here and in 2 Cor 9:11, 13 it designates the singleness of purpose that manifests itself in generous giving.

6 [3-4] Paul emphasizes the spontaneity of the Macedonians and the nature of their action. They begged us insistently: the same root is translated as "urge," "appeal,""encourage" (2 Cor 8:6, 17; 9:5). Taking part: the same word is translated "contribution" in 2 Cor 9:13 and a related term as "partner" in 2 Cor 8:23. Service (diakonia): this word occurs also in 2 Cor 9:1, 13 as "service"; in 2 Cor 9:12 it is translated "administration," and in 2 Cor 8:19, 20 the corresponding verb is rendered "administer."

7 [5] They gave themselves . . . to the Lord and to us: on its deepest level their attitude is one of self-giving.

8 [6] Titus: 1 Cor 16 seemed to leave the organization up to the Corinthians, but apparently Paul has sent Titus to initiate the collection as well; 2 Cor 8:16-17 will describe Titus' attitude as one of shared concern and cooperation.

9 [7] The charitable service Paul is promoting is seen briefly and in passing within the perspective of Paul's theology of the charisms. Earnestness (spoude): this or related terms occur also in 2 Cor 8:22 ("earnest") and 2 Cor 8:8, 16, 17 ("concern").

10 [9] The dialectic of Jesus' experience, expressed earlier in terms of life and death (2 Cor 5:15), sin and righteousness (2 Cor 5:21), is now rephrased in terms of poverty and wealth. Many scholars think this is a reference to Jesus' preexistence with God (his "wealth") and to his incarnation and death (his "poverty"), and they point to the similarity between this verse and Philippians 2:6-8. Others interpret the wealth and poverty as succeeding phases of Jesus' earthly existence, e.g., his sense of intimacy with God and then the desolation and the feeling of abandonment by God in his death (cf Mark 15:34).

11 [11] Eager: the word prothymia also occurs in 2 Cor 8:12, 19; 9:2.

12 [12-15] Paul introduces the principle of equality into the discussion. The goal is not impoverishment but sharing of resources; balance is achieved at least over the course of time. In 2 Cor 8:15 Paul grounds his argument unexpectedly in the experience of Israel gathering manna in the desert: equality was achieved, independently of personal exertion, by God, who gave with an even hand according to need. Paul touches briefly here on the theme of "living from God."

13 [16-24] In recommending Titus and his companions, Paul stresses their personal and apostolic qualities, their good dispositions toward the Corinthians, and their authority as messengers of the churches and representatives of Christ.

14 [18] The brother: we do not know the identity of this co-worker of Paul, nor of the third companion mentioned below in 2 Cor 8:22.

15 [20-22] That anyone blame us: 2 Cor 12:16-18 suggests that misunderstandings may indeed have arisen concerning Paul's management of the collection through the messengers mentioned here, but those same verses seem to imply that the Corinthians by and large would recognize the honesty of Paul's conduct in this area as in others (cf 2 Cor 6:3).

16 [24] As Paul began by holding up the Macedonians as examples to be imitated, he closes by exhorting the Corinthians to show their love (by accepting the envoys and by cooperating as the Macedonians do), thus justifying the pride Paul demonstrates because of them before other churches.


格林多后书 2 Corinthians Chapter 9
2 Corinthians
Chapter 9

1 1 Now about the service to the holy ones, it is superfluous for me to write to you,

其实,关于供应圣徒之事,我给你们写信原是多余的,

2 for I know your eagerness, about which I boast of you to the Macedonians, that Achaia 2 has been ready since last year; and your zeal has stirred up most of them.

因为我知道你们甘心情愿做。对这事,我曾向马其顿人夸耀过你们,说阿哈雅从去年就预备好了,并且你们的热心曾激励了很多的人,

3 Nonetheless, I sent the brothers 3 so that our boast about you might not prove empty in this case, so that you might be ready, as I said,

不过,我打发那几位弟兄去,好使我们在这方面所夸耀于你们的,不致于落空,好叫你们正如我所说过的,准备好了,

4 for fear that if any Macedonians come with me and find you not ready we might be put to shame (to say nothing of you) in this conviction.

免得万一马其顿人与我同去,见你们没有准备好,使我们在这件事上受到羞辱,那更不用说你们了。

5 So I thought it necessary to encourage the brothers to go on ahead to you and arrange in advance for your promised gift, so that in this way it might be ready as a bountiful gift and not as an exaction.

所以我认为必须请求那几位弟兄先到你们那里,把你们从前所应许的大量捐助先准备好,齐备的好象是出于大方,而不是出于小气。

6 Consider this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.

再一说:小量播种的,也要小量收获;大量播种的,也要大量收获。

7 Each must do as already determined, without sadness or compulsion, for God loves a cheerful giver.

每人照心中所酌量的捐助,不要心痛,也不要勉强,因为‘天主爱乐捐的人。’

8 4 Moreover, God is able to make every grace abundant for you, so that in all things, always having all you need, you may have an abundance for every good work.

天主能丰厚地赐与你们各种恩惠,使你们在一切事上常十分充足,能多多行各种善事,

9 As it is written: "He scatters abroad, he gives to the poor; his righteousness endures forever."

正如经上记载说:‘衪博施济贫,衪的仁义永世常存。’

10 The one who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness.

那供给播种者种子,而又供给食粮作吃食的,必要供给和增多你们的种子,且使你们仁义的出产增加,

11 5 You are being enriched in every way for all generosity, which through us produces thanksgiving to God,

叫你们事事富足,以致十分慷慨,致使人因此借着我们而产生出感谢天主的心情,

12 for the administration of this public service is not only supplying the needs of the holy ones but is also overflowing in many acts of thanksgiving to God.

因为办这种供应的事,不但补助了圣徒的贫乏,而还可叫许多人多多感谢天主。

13 Through the evidence of this service, you are glorifying God for your obedient confession of the gospel of Christ and the generosity of your contribution to them and to all others,

借着这次供应的证明,他们必要因你们而明认和服从基督的福音,和你们对他们以及众人的慷慨捐助,而光荣天主;

14 while in prayer on your behalf they long for you, because of the surpassing grace of God upon you.

同时,他们也必因天主在你们身上所赐的鸿恩,而为你们祈祷,而向往你们。

15 Thanks be to God for his indescribable gift!

感谢天主,为他莫可名言的恩赐!


Footnotes(注解)

1 [1-15] Quite possibly this was originally an independent letter, though it deals with the same subject and continues many of the same themes. In that case, it may have been written a few weeks later than 2 Cor 8, while the delegation there mentioned was still on its way.

2 [2] Achaia: see the note on Romans 15:26.

3 [3] I sent the brothers: the Greek aorist tense here could be epistolary, referring to the present; in that case Paul would be sending them now, and 2 Cor 9:9 would merely conclude the letter of recommendation begun in 2 Cor 9:8. But the aorist may also refer to a sending that is past as Paul writes; then 2 Cor 9:9, with its apparently fresh beginning, is a follow-up message entrusted to another carrier.

4 [8-10] The behavior to which he exhorts them is grounded in God's own pattern of behavior. God is capable of overwhelming generosity, as scripture itself attests (2 Cor 9:9), so that they need not fear being short. He will provide in abundance, both supplying their natural needs and increasing their righteousness. Paul challenges them to godlike generosity and reminds them of the fundamental motive for encouragement: God himself cannot be outdone.

5 [11-15] Paul's vision broadens to take in all the interested parties in one dynamic picture. His language becomes liturgically colored and conveys a sense of fullness. With a final play on the words charis and eucharistia (see the note on 2 Cor 8:1), he describes a circle that closes on itself: the movement of grace overflowing from God to them and handed on from them through Paul to others is completed by the prayer of praise and thanksgiving raised on their behalf to God.


格林多后书 2 Corinthians Chapter 10
2 Corinthians
Chapter 10

1 1 2 3 Now I myself, Paul, urge you through the gentleness and clemency of Christ, I who am humble when face to face with you, but brave toward you when absent,

我保禄──就是那在你们中面对面时就谦卑,不在的时候就对你们胆大的──亲自借基督的温和良善劝告你们,

2 4 I beg you that, when present, I may not have to be brave with that confidence with which I intend to act boldly against some who consider us as acting according to the flesh.

甚至求你们,不要叫我到你们那里时,因果敢而对你们大了胆──这种果敢,本来是我决意要对付那些,以我们为按照血肉行事的人的──

3 For, although we are in the flesh, we do not battle according to the flesh, 5

我们固然是在血肉中行事,却不是按照血肉而交战,

4 for the weapons of our battle are not of flesh but are enormously powerful, capable of destroying fortresses. We destroy arguments

因为我们作战的武器,不是属于血肉的,而是凭天主有力的武器,足以攻破坚固的堡垒:攻破人的诡辩,

5 and every pretension raising itself against the knowledge of God, and take every thought captive in obedience to Christ,

以及一切为反对天主的智识所树立的高寨,并掳获一切人的心意,使之服从基督;

6 and we are ready to punish every disobedience, once your obedience is complete.

并且我们已准备停留,及至你们完全服从时,来惩罚一切的不服从。

7 Look at what confronts you. Whoever is confident of belonging to Christ should consider that as he belongs to Christ, so do we. 6

你们看看摆在眼前的事实罢!如果有人自信是属于基督的,他自己该再想想:他怎样属于基督,我们也怎样是;

8 And even if I should boast a little too much of our authority, which the Lord gave for building you up and not for tearing you down, I shall not be put to shame.

因为,即便我对我们的权柄有一点过份的夸耀──这权柄原是主所赐与,为建树,而不是为破坏你们的──我也不羞愧,

9 7 May I not seem as one frightening you through letters.

免得有人以为我好象只会借着书信来恐吓你们。

10 For someone will say, "His letters are severe and forceful, but his bodily presence is weak, and his speech contemptible."

因为有人说:"他的书信的确严厉而又强硬,但他本人在时却软弱无能,言语又空洞可轻。"

11 Such a person must understand that what we are in word through letters when absent, that we also are in action when present.

这样的人该想一想:我们不在的时候,写信时在言语上是怎样,我们来到的时候,在行事上也必是这样。

12 8 Not that we dare to class or compare ourselves with some of those who recommend themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.

其实,我们不敢拿自己与某些举荐自己的人同列或相比,他们是以自己来度量自己,以自己来跟自己相比,这决不是明智。

13 But we will not boast beyond measure but will keep to the limits 9 God has apportioned us, namely, to reach even to you.

我们夸耀却不越过范围,而只是按照天主所指给我们的界限范围,照这范围也一直达到你们那里。

14 For we are not overreaching ourselves, as though we did not reach you; we indeed first came to you with the gospel of Christ.

我们并没有过于伸展自己,好象从没有到达过你们那里似的,其实,是我们先带着基督的福音,到了你们那里的;

15 We are not boasting beyond measure, in other people's labors; yet our hope is that, as your faith increases, our influence among you may be greatly enlarged, within our proper limits,

我们并没有越过了范围,以别人的劳苦而夸耀;我们只希望因着你们信德的长进,在你们中按照指给我们的界限越发开展,

16 so that we may preach the gospel even beyond you, not boasting of work already done in another's sphere.

以致将福音传到你们以外的地方,但不在别人的界限内,以别人已成的事而夸耀。

17 "Whoever boasts, should boast in the Lord." 10

‘凡要夸耀的,应当因主而夸耀。’

18 For it is not the one who recommends himself who is approved, 11 but the one whom the Lord recommends.

因为不是自己举荐自己的,那人是可取的,而是天主所举荐的。



Footnotes(注解)

1 [10:1-13:10] These final chapters have their own unity of structure and theme and could well have formed the body of a separate letter. They constitute an apologia on Paul's part, i.e., a legal defense of his behavior and his ministry; the writing is emotionally charged and highly rhetorical. In the central section (2 Cor 11:16-12:10), the apologia takes the form of a boast. This section is prepared for by a prologue (2 Cor 11:1-15) and followed by an epilogue (2 Cor 12:11-18), which are similar in content and structure. These sections, in turn, are framed by an introduction (2 Cor 10:1-18) and a conclusion (2 Cor 12:19-13:10), both of which assert Paul's apostolic authority and confidence and define the purpose of the letter. The structure that results from this disposition of the material is chiastic, i.e., the first element corresponds to the last, the second to the second last, etc., following the pattern a b c b', a'.

2 [1-18] Paul asserts his apostolic authority and expresses the confidence this generates in him. He writes in response to certain opinions that have arisen in the community and certain charges raised against him and in preparation for a forthcoming visit in which he intends to set things in order. This section gives us an initial glimpse of the situation in Corinth that Paul must address; much of its thematic material will be taken up again in the finale (2 Cor 12:19-13:10).

3 [1-2] A strong opening plunges us straight into the conflict. Contrasts dominate here: presence versus absence, gentleness-clemency-humility versus boldness-confidence-bravery. Through the gentleness and clemency of Christ: the figure of the gentle Christ, presented in a significant position before any specifics of the situation are suggested, forms a striking contrast to the picture of the bold and militant Paul (2 Cor 10:2-6); this tension is finally resolved in 2 Cor 13:3-4. Absent . . . present: this same contrast, with a restatement of the purpose of the letter, recurs in 2 Cor 13:10, which forms an inclusion with 2 Cor 10:1-2.

4 [2b-4a] Flesh: the Greek word sarx can express both the physical life of the body without any pejorative overtones (as in "we are in the flesh," 3) and our natural life insofar as it is marked by limitation and weakness (as in the other expressions) in contrast to the higher life and power conferred by the Spirit; cf the note on 1 Cor 3:1. The wordplay is intended to express the paradoxical situation of a life already taken over by the Spirit but not yet seen as such except by faith. Lack of empirical evidence of the Spirit permits misunderstanding and misjudgment, but Paul resolutely denies that his behavior and effectiveness are as limited as some suppose.

5 [3b-6] Paul is involved in combat. The strong military language and imagery are both an assertion of his confidence in the divine power at his disposal and a declaration of war against those who underestimate his resources. The threat is echoed in 2 Cor 13:2-3.

6 [7-8] Belonging to Christ . . . so do we: these phrases already announce the pattern of Paul's boast in 2 Cor 11:21b-29, especially 2 Cor 11:22-23. For building you up and not for tearing you down: Paul draws on the language by which Jeremiah described the purpose of the prophetic power the Lord gave to him (Jeremiah 1:9-10; 12:16-17; 24:6). Though Paul's power may have destructive effects on others (2 Cor 10:2-6), its intended effect on the community is entirely constructive (cf 2 Cor 13:10). I shall not be put to shame: his assertions will not be refuted; they will be revealed as true at the judgment.

7 [9-10] Paul cites the complaints of some who find him lacking in personal forcefulness and holds out the threat of a personal parousia (both "return" and "presence") that will be forceful, indeed will be a demonstration of Christ's own power (cf 2 Cor 13:2-4).

8 [12-18] Paul now qualifies his claim to boldness, indicating its limits. He distinguishes his own behavior from that of others, revealing those "others" as they appear to him: as self-recommending, immoderately boastful, encroaching on territory not assigned to them, and claiming credit not due to them.

9 [13] Will keep to the limits: the notion of proper limits is expressed here by two terms with overlapping meanings, metron and kanon, which are played off against several expressions denoting overreaching or expansion beyond a legitimate sphere.

10 [17] Boast in the Lord: there is a legitimate boasting, in contrast to the immoderate boasting to which 2 Cor 10:13, 15 allude. God's work through Paul in the community is the object of his boast (2 Cor 10:13-16; 2 Cor 1:12-14) and constitutes his recommendation (2 Cor 3:1-3). Cf the notes on 2 Cor 1:12-14 and 1 Cor 1:29-31.

11 [18] Approved: to be approved is to come successfully through the process of testing for authenticity (cf 2 Cor 13:3-7 and the note on 2 Cor 8:2). Whom the Lord recommends: self-commendation is a premature and unwarranted anticipation of the final judgment, which the Lord alone will pass (cf 1 Cor 4:3-5). Paul alludes to this judgment throughout 2 Cor 10-13, frequently in final or transitional positions; cf 2 Cor 11:15; 12:19a; 13:3-7.

格林多后书 2 Corinthians Chapter 11
2 Corinthians
Chapter 11

1 1 2 If only you would put up with a little foolishness from me! Please put up with me.

巴不得你们容忍我一点狂妄!其实,你们也应容忍我,

2 3 For I am jealous of you with the jealousy of God, since I betrothed you to one husband to present you as a chaste virgin to Christ.

因为我是以天主的妒爱,妒爱你们。原来我已把你们许配给一个丈夫,把你们当作贞洁的童女献给了基督。

3 But I am afraid that, as the serpent deceived Eve 4 by his cunning, your thoughts may be corrupted from a sincere (and pure) commitment to Christ.

但我很怕你们的心意受到败坏,失去那对基督所有的赤诚和贞洁,就像那蛇以狡滑诱惑了厄娃一样。

4 For if someone comes and preaches another Jesus 5 than the one we preached, or if you receive a different spirit from the one you received or a different gospel from the one you accepted, you put up with it well enough.

如果有人来给你们宣讲另一个耶稣,不是我们所宣讲过的;或者你们领受另一神,不是你们所领受过的;或者另一福音,不是你们所接受过的,你们竟然都容忍了,真好啊!

5 6 For I think that I am not in any way inferior to these "superapostles."

真实,我以为我一点也不在那些超等的宗徒以下,

6 Even if I am untrained in speaking, I am not so in knowledge; in every way we have made this plain to you in all things. 7

纵使我拙于言词,却不拙于知识,这是我们在各方面,在各事上,对你们所表显出来的。

7 8 Did I make a mistake when I humbled myself so that you might be exalted, because I preached the gospel of God to you without charge?

难道我白白地给你们传报天主的福音,屈卑我自己为使你们高升,就有了不是吗?

8 I plundered other churches by accepting from them in order to minister to you.

我剥削了别的教会,取了酬资,为的是给你们服务啊!

9 And when I was with you and in need, I did not burden anyone, for the brothers who came from Macedonia supplied my needs. So I refrained and will refrain from burdening you in any way.

当我在你们那里时,虽受了匮乏,却没有连累过你们一个人,因为有从马其顿来的弟兄们,补助了我的匮乏,我一向在各方面设法避免连累你们,将来还要如此。

10 By the truth of Christ in me, this boast of mine shall not be silenced in the regions of Achaia.

基督的真理在我内,我敢说:我这种夸耀在阿哈雅地方是不会停止的。

11 9 And why? Because I do not love you? God knows I do!

为什么呢?因为我不爱你们吗?有天主知道!

12 And what I do I will continue to do, in order to end this pretext of those who seek a pretext for being regarded as we are in the mission of which they boast.

我现今作的,将来还要作,为避免给与那些找机会的人一个机会,免得人看出他们在所夸耀的事上也跟我们一样,

13 10 For such people are false apostles, deceitful workers, who masquerade as apostles of Christ.

因为这种人是假宗徒,是欺诈的工人,是冒充基督宗徒的。

14 And no wonder, for even Satan masquerades as an angel of light.

这并不希奇,因为连撒殚也常冒充光明的天使;

15 So it is not strange that his ministers also masquerade as ministers of righteousness. Their end will correspond to their deeds.

所以倘若他的仆役也冒充正义的仆役,并不算是大事;他们的结局必与他们的行为相对等。

16 11 12 13 I repeat, no one should consider me foolish; but if you do, accept me as a fool, so that I too may boast a little.

我再说:谁也不要以为我是狂妄的,若不然,你们就以我为狂妄看待罢!好叫我也稍微夸耀一下。

17 What I am saying I am not saying according to the Lord but as in foolishness, in this boastful state.

我在这夸耀的事上所要说的,不是按照主说的,而是如同在狂妄中说的。

18 Since many boast according to the flesh, I too will boast.

既有许多人按照俗见夸耀,我也要夸耀,

19 For you gladly put up with fools, since you are wise yourselves.

因为像你们那样明智的人,竟也甘心容忍了那些狂妄的人!

20 14 For you put up with it if someone enslaves you, or devours you, or gets the better of you, or puts on airs, or slaps you in the face.

因为,若有人奴役你们,若有人侵吞你们,若有人榨取你们,若有人对你们傲慢,若有人打你们的脸,你们竟然都容忍了!

21 To my shame I say that we were too weak! 15 But what anyone dares to boast of (I am speaking in foolishness) I also dare.

我惭愧的说:在这方面好象我们太软弱了!其实,若有人在什么事上敢夸耀──我狂妄地说:我也敢。

22 16 Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.

他们是希伯来人?我也是。他们是以色列人?我也是。他们是亚巴郎的苗裔?我也是。

23 17 Are they ministers of Christ? (I am talking like an insane person.) I am still more, 18 with far greater labors, far more imprisonments, far worse beatings, and numerous brushes with death.

他们是基督的仆役?我疯狂地说:我更是。论劳碌,我更多;论监禁,更频繁;论拷打,过了量;冒死亡,是常事。

24 Five times at the hands of the Jews I received forty lashes minus one.

被犹太人鞭打了五次,每次四十下少一下;

25 Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I passed a night and a day on the deep;

受扙击三次;被石击一次;遭翻船三次;在深海里度过了一日一夜,

26 on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my own race, dangers from Gentiles, dangers in the city, dangers in the wilderness, dangers at sea, dangers among false brothers;

又多次行路,遭遇江河的危险、盗贼的危险、由同族来的危险、由外邦人来的危险、城中的危险、旷野里的危险、海洋上的危险、假弟兄中的危险;

27 in toil and hardship, through many sleepless nights, through hunger and thirst, through frequent fastings, through cold and exposure.

劳碌辛苦,屡不得眠;忍饥受渴,屡不得食;忍受寒冷,赤身裸体;

28 And apart from these things, there is the daily pressure upon me of my anxiety for all the churches.

除了其余的事以外,还有我每日的繁务,对众教会的挂虑。

29 Who is weak, and I am not weak? Who is led to sin, and I am not indignant?

谁软弱,我不软弱呢?谁跌倒,我不心焦呢?

30 19 If I must boast, I will boast of the things that, show my weakness.

若必须夸耀,我就要夸耀我软弱的事。

31 20 The God and Father of the Lord Jesus knows, he who is blessed forever, that I do not lie.

主耶稣的天主和父,那应受颂扬于永远的,知道我不撒谎。

32 At Damascus, the governor under King Aretas guarded the city of Damascus, in order to seize me,

我在大马士革时,阿勒达王的总督把守了大马士革人的城,要逮捕我,

33 but I was lowered in a basket through a window in the wall and escaped his hands.

而我竟被人用篮子从窗口,沿着城墙系下,逃脱了他的手。



Footnotes(注解)

1 [1-15] Although these verses continue to reveal information about Paul's opponents and the differences he perceives between them and himself, 2 Cor 11:1 signals a turn in Paul's thought. This section constitutes a prologue to the boasting that he will undertake in 2 Cor 11:16-12:10, and it bears remarkable similarities to the section that follows the central boast, 2 Cor 12:11-18.

2 [1] Put up with a little foolishness from me: this verse indicates more clearly than the general statement of intent in 2 Cor 10:13 the nature of the project Paul is about to undertake. He alludes ironically to the Corinthians' toleration for others. Foolishness: Paul qualifies his project as folly from beginning to end; see the note on 2 Cor 11:16-12:10.

3 [2] Paul gives us a sudden glimpse of the theological values that are at stake. The jealousy of God: the perspective is that of the covenant, described in imagery of love and marriage, as in the prophets; cf 1 Cor 10:22. I betrothed you: Paul, like a father (cf 2 Cor 12:14), betroths the community to Christ as his bride (cf Eph 5:21-33) and will present her to him at his second coming. Cf Matthew 25:1-13 and the nuptial imagery in Rev 21.

4 [3] As the serpent deceived Eve: before Christ can return for the community Paul fears a repetition of the primal drama of seduction. Corruption of minds is satanic activity (see 2 Cor 2:11; 4:4). Satanic imagery recurs in 2 Cor 11:13-15, 20; 12:7b, 16-17; see the notes on these passages.

5 [4] Preaches another Jesus: the danger is specified, and Paul's opponents are identified with the cunning serpent. The battle for minds has to do with the understanding of Jesus, the Spirit, the gospel; the Corinthians have flirted with another understanding than the one that Paul handed on to them as traditional and normative.

6 [5] These "superapostles": this term, employed again in 2 Cor 12:11b, designates the opponents of whom Paul has spoken in 2 Cor 10 and again in 2 Cor 11:4. They appear to be intruders at Corinth. Their preaching is marked at least by a different emphasis and style, and they do not hesitate to accept support from the community. Perhaps these itinerants appeal to the authority of church leaders in Jerusalem and even carry letters of recommendation from them. But it is not those distant leaders whom Paul is attacking here. The intruders are "superapostles" not in the sense of the "pillars" at Jerusalem (Gal 2), but in their own estimation. They consider themselves superior to Paul as apostles and ministers of Christ, and they are obviously enjoying some success among the Corinthians. Paul rejects their claim to be apostles in any superlative sense (hyperlian), judging them bluntly as "false apostles," ministers of Satan masquerading as apostles of Christ (2 Cor 11:13-15). On the contrary, he himself will claim to be a superminister of Christ (hyper ego, 2 Cor 11:23).

7 [6] Apparently found deficient in both rhetorical ability (cf 2 Cor 10:10) and knowledge (cf 2 Cor 10:5), Paul concedes the former charge but not the latter. In every way: in all their contacts with him revelation has been taking place. Paul, through whom God reveals the knowledge of himself (2 Cor 2:14), and in whom the death and life of Jesus are revealed (2 Cor 4:10-11; cf 2 Cor 6:4), also demonstrates his own role as the bearer of true knowledge. Cf 1 Cor 1:18-2:16.

8 [7-10] Abruptly Paul passes to another reason for complaints: his practice of preaching without remuneration (cf 1 Cor 9:3-18). He deftly defends his practice by situating it from the start within the pattern of Christ's own self-humiliation (cf 2 Cor 10:1) and reduces objections to absurdity by rhetorical questions (cf 2 Cor 12:13).

9 [11-12] Paul rejects lack of affection as his motive (possibly imputed to him by his opponents) and states his real motive, a desire to emphasize the disparity between himself and the others (cf 2 Cor 11:19-21). The topic of his gratuitous service will be taken up once more in 2 Cor 12:13-18. 1 Cor 9:15-18 gives a different but complementary explanation of his motivation.

10 [13-15] Paul picks up again the imagery of 2 Cor 11:3 and applies it to the opponents: they are false apostles of Christ, really serving another master. Deceitful . . . masquerade: deception and simulation, like cunning (2 Cor 11:3), are marks of the satanic. Angel of light: recalls the contrast between light and darkness, Christ and Beliar at 2 Cor 6:14-15. Ministers of righteousness: recalls the earlier contrast between the ministry of condemnation and that of righteousness (2 Cor 3:9). Their end: the section closes with another allusion to the judgment, when all participants in the final conflict will be revealed or unmasked and dealt with as they deserve.

11 [11:16-12:10] Paul now accepts the challenge of his opponents and indulges in boasting similar to theirs, but with differences that he has already signaled in 2 Cor 10:12-18 and that become clearer as he proceeds. He defines the nature of his project and unmistakably labels it as folly at the beginning and the end (2 Cor 11:16-23; 12:11). Yet his boast does not spring from ignorance (2 Cor 11:21; 12:6) nor is it concerned merely with human distinctions (2 Cor 11:18). Paul boasts "in moderation" (2 Cor 10:13, 15) and "in the Lord" (2 Cor 10:17).

12 [16-29] The first part of Paul's boast focuses on labors and afflictions, in which authentic service of Christ consists.

13 [16-21] These verses recapitulate remarks already made about the foolishness of boasting and the excessive toleration of the Corinthians. They form a prelude to the boast proper.

14 [20] Paul describes the activities of the "others" in terms that fill out the picture drawn in vv 11:3-4, 13-15. Much of the vocabulary suggests fleshly or even satanic activity. Enslaves: cf Gal 2:4. Devours: cf 1 Peter 5:8. Gets the better: the verb lambano means "to take," but is used in a variety of senses; here it may imply financial advantage, as in the English colloquialism "to take someone." It is similarly used at 2 Cor 12:16 and is there connected with cunning and deceit. Puts on airs: the same verb is rendered "raise oneself" (2 Cor 10:5) and "be too elated" (2 Cor 12:7).

15 [21] Paul ironically concedes the charge of personal weakness from 2 Cor 10:1-18 but will refute the other charge there mentioned, that of lack of boldness, accepting the challenge to demonstrate it by his boast.

16 [22] The opponents apparently pride themselves on their "Jewishness." Paul, too, can claim to be a Jew by race, religion, and promise. Descendants of Abraham: elsewhere Paul distinguishes authentic from inauthentic heirs of Abraham and the promise (Romans 4:13-18; 9:7-13; 11:1; Gal 3:9, 27-29; cf John 8:33-47). Here he grants his opponents this title in order to concentrate on the principal claim that follows.

17 [23b-29] Service of the humiliated and crucified Christ is demonstrated by trials endured for him. This rhetorically impressive catalogue enumerates many of the labors and perils Paul encountered on his missionary journeys.

18 [23a] Ministers of Christ . . . I am still more: the central point of the boast (cf the note on 2 Cor 11:5). Like an insane person: the climax of his folly.

19 [11:30-12:10] The second part of Paul's boast, marked by a change of style and a shift in focus. After recalling the project in which he is engaged, he states a new topic: his weaknesses as matter for boasting. Everything in this section, even the discussion of privileges and distinctions, will be integrated into this perspective.

20 [31-32] The episode at Damascus is symbolic. It aptly illustrates Paul's weakness but ends in deliverance (cf 2 Cor 4:7-11).

格林多后书 2 Corinthians Chapter 12
2 Corinthians
Chapter 12

1 I 1 must boast; not that it is profitable, but I will go on to visions and revelations of the Lord.

若必须夸耀──固然无益──我就来说说主的显现和启示。

2 I know someone in Christ who, fourteen years ago (whether in the body or out of the body I do not know, God knows), was caught up to the third heaven.

我知道有一个在基督内的人,十四年前,被提到三层天上去──或在身内,我不知道,或在身外,我也不知道,惟天主知道──

3 And I know that this person (whether in the body or out of the body I do not know, God knows)

我知道这人──或在身内,或在身外,我不知道──天主知道──

4 was caught up into Paradise and heard ineffable things, which no one may utter.

他被提到乐园里去,听到了不可言传的话,是人不能说出的。

5 About this person 2 I will boast, but about myself I will not boast, except about my weaknesses.

对这样的人,我要夸耀;但为我自己,除了我的软弱外,我没有可夸耀的。

6 Although if I should wish to boast, I would not be foolish, for I would be telling the truth. But I refrain, so that no one may think more of me than what he sees in me or hears from me

其实,即使我愿意夸耀,我也不算是狂妄,因为我说的是实话;但是我绝口不谈,免得有人估计我,超过了他在我身上所见到的,或由我所听到的。

7 because of the abundance of the revelations. Therefore, that I might not become too elated, 3 a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated.

免得我因那高超的启示而过于高举自己,故此在身体上给了我一根刺,就是撒殚的使者来拳击我,免得我过于高举自己。

8 Three times 4 I begged the Lord about this, that it might leave me,

关于这事,我曾三次求主使它脱离我;

9 5 but he said to me, 6 "My grace is sufficient for you, for power is made perfect in weakness." I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me.

但主对我说:"有我的恩宠为你够了,因为我的德能在软弱中才全显出来。"所以我甘心情愿夸耀我的软弱,好叫基督的德能常在我身上。

10 Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong. 7

为此,我为基督的缘故,喜欢在软弱中,在凌辱中,在艰难中,在迫害中,在困苦中,因为我几时软弱,正是我有能力的时候。

11 8 I have been foolish. You compelled me, for I ought to have been commended by you. For I am in no way inferior to these "superapostles," even though I am nothing.

我成了狂妄的人,那是你们逼我的。本来我该受你们的褒扬,因为纵然我不算什么,却一点也不在那些超等的宗徒以下。

12 9 The signs of an apostle were performed among you with all endurance, signs and wonders, and mighty deeds.

宗徒的记号,也在你们中间,以各种的坚忍,借着征兆、奇迹和异能,真正实现了;

13 10 In what way were you less privileged than the rest of the churches, except that on my part I did not burden you? Forgive me this wrong!

其实,除了我本人没有连累过你们这件事外,你们有什么不及别的教会之处呢?关于这个委屈,你们宽恕我罢!

14 Now I am ready to come to you this third time. And I will not be a burden, for I want not what is yours, but you. Children ought not to save for their parents, but parents for their children.

看,这已是第三次我预备好,到你们那里去,我还是不连累你们,因为我所求的不是你们的东西,而你们自己;原来不是儿女应为父母积蓄,而是父母该为儿女积蓄。

15 I will most gladly spend and be utterly spent for your sakes. If I love you more, am I to be loved less?

至于我,我甘心情愿为你们的灵魂付出一切,并将我自己也完全耗尽;难道我越多爱你们,就该少得你们的爱吗?

16 But granted that I myself did not burden you, yet I was crafty and got the better of you by deceit.

是啊!我没有连累过你们,但我是出于狡猾,以诡诈榨取了你们。

17 Did I take advantage of you through any of those I sent to you?

在我所打发到你们那里去的人中,难道我曾借着其中的一位,占过你们的便宜吗?

18 I urged Titus to go and sent the brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? And in the same steps?

我曾请求了弟铎,并打发了一位弟兄同去;难道弟铎占过你们的便宜吗?我们行动来往,不是具有一样的心神,一样的步伐吗?

19 11 12 Have you been thinking all along that we are defending ourselves before you? In the sight of God we are speaking in Christ, and all for building you up, beloved.

到如今你们以为我是向你们申辩罢!其实,我们是在基督内当着天主的面说话;这一切,亲爱的,都是为建树你们,

20 For I fear that 13 when I come I may find you not such as I wish, and that you may find me not as you wish; that there may be rivalry, jealousy, fury, selfishness, slander, gossip, conceit, and disorder.

因为我怕我来到的时候,见你们不合于我所想望的,你们也见我不合于你们所想望的:就是怕有争端、嫉妒、愤怒、分裂、毁谤、挑唆、自大、纷乱;

21 I fear that when I come again 14 my God may humiliate me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, immorality, and licentiousness they practiced.

又怕我到的时候,我的天主再使我在你们前受委屈,并为那许多从前犯了罪而不悔改他们所习行的不洁、淫乱和放荡的人而恸哭。



Footnotes(注解)

1 [1-4] In the body or out of the body: he seemed no longer confined to bodily conditions, but he does not claim to understand the mechanics of the experience. Caught up: i.e., in ecstasy. The third heaven . . . Paradise: ancient cosmologies depicted a multitiered universe. Jewish intertestamental literature contains much speculation about the number of heavens. Seven is the number usually mentioned, but the Testament of Levi (2:7-10; 3:1-4) speaks of three; God himself dwelt in the third of these. Without giving us any clear picture of the cosmos, Paul indicates a mental journey to a nonearthly space, set apart by God, in which secrets were revealed to him. Ineffable things: i.e., privileged knowledge, which it was not possible or permitted to divulge.

2 [5-7] This person: the indirect way of referring to himself has the effect of emphasizing the distance between that experience and his everyday life, just as the indirect someone in Christ (2 Cor 12:2) and all the passive verbs emphasize his passivity and receptivity in the experience. The revelations were not a personal achievement, nor were they meant to draw attention to any quality of his own.

3 [7] That I might not become too elated: God assures that there is a negative component to his experience, so that he cannot lose proper perspective; cf 2 Cor 1:9; 4:7-11. A thorn in the flesh: variously interpreted as a sickness or physical disability, a temptation, or a handicap connected with his apostolic activity. But since Hebrew "thorn in the flesh," like English "thorn in my side," refers to persons (cf Numbers 33:55; Ezekiel 28:24), Paul may be referring to some especially persistent and obnoxious opponent. The language of 2 Cor 12:7-8 permits this interpretation. If this is correct, the frequent appearance of singular pronouns in depicting the opposition may not be merely a stylistic variation; the singular may be provoked and accompanied by the image of one individual in whom criticism of Paul's preaching, way of life, and apostolic consciousness is concentrated, and who embodies all the qualities Paul attributes to the group. An angel of Satan: a personal messenger from Satan; cf the satanic language already applied to the opponents in 2 Cor 11:3, 13-15, 20.

4 [8] Three times: his prayer was insistent, like that of Jesus in Gethsemane, a sign of how intolerable he felt the thorn to be.

5 [9b-10a] Paul draws the conclusion from the autobiographical anecdote and integrates it into the subject of this part of the boast. Weaknesses: the apostolic hardships he must endure, including active personal hostility, as specified in a final catalogue (2 Cor 12:10a). That the power of Christ may dwell with me: Paul pinpoints the ground for the paradoxical strategy he has adopted in his self-defense.

6 [9] But he said to me: Paul's petition is denied; release and healing are withheld for a higher purpose. The Greek perfect tense indicates that Jesus' earlier response still holds at the time of writing. My grace is sufficient for you: this is not a statement about the sufficiency of grace in general. Jesus speaks directly to Paul's situation. Is made perfect: i.e., is given most fully and manifests itself fully.

7 [10] When I am weak, then I am strong: Paul recognizes a twofold pattern in the resolution of the weakness-power (and death-life) dialectic, each of which looks to Jesus as the model and is experienced in him. The first is personal, involving a reversal in oneself (Jesus, 2 Cor 13:4a; Paul, 2 Cor 1:9-10; 4:10-11; 6:9). The second is apostolic, involving an effect on others (Jesus, 2 Cor 5:14-15; Paul, 2 Cor 1:6; 4:12; 13:9). The specific kind of "effectiveness in ministry" that Paul promises to demonstrate on his arrival (2 Cor 13:4b; cf 2 Cor 10:1-11) involves elements of both; this, too, will be modeled on Jesus' experience and a participation in that experience (2 Cor 9; 13:3b), .

8 [11-18] This brief section forms an epilogue or concluding observation to Paul's boast, corresponding to the prologue in 2 Cor 11:1-15. A four-step sequence of ideas is common to these two sections: Paul qualifies his boast as folly (2 Cor 11:1; 12:11a), asserts his noninferiority to the "superapostles" (2 Cor 11:5; 12:11b), exemplifies this by allusion to charismatic endowments (2 Cor 11:6; 12:12), and finally denies that he has been a financial burden to the community (2 Cor 11:7-12; 12:13-18).

9 [12] Despite weakness and affliction (suggested by the mention of endurance), his ministry has been accompanied by demonstrations of power (cf 1 Cor 2:3-4). Signs of an apostle: visible proof of belonging to Christ and of mediating Christ's power, which the opponents require as touchstones of apostleship (2 Cor 12:11; cf 2 Cor 13:3).

10 [13-18] Paul insists on his intention to continue refusing support from the community (cf 2 Cor 11:8-12). In defending his practice and his motivation, he once more protests his love (cf 2 Cor 11:11) and rejects the suggestion of secret self-enrichment. He has recourse here again to language applied to his opponents earlier: "cunning" (2 Cor 11:3), "deceit" (2 Cor 11:13), "got the better of you" (see the note on 2 Cor 11:20), "take advantage" (2 Cor 2:11).

11 [12:19-13:10] This concludes the development begun in 2 Cor 10. In the chiastic arrangement of the material (see the note on 2 Cor 10:1-13:10), this final part corresponds to the opening; there are important similarities of content between the two sections as well.

12 [19] This verse looks back at the previous chapters and calls them by their proper name, a defense, an apologia (cf 1 Cor 9:3). Yet Paul insists on an important distinction: he has indeed been speaking for their benefit, but the ultimate judgment to which he submits is God's (cf 1 Cor 4:3-5). This verse also leads into the final section, announcing two of its themes: judgment and building up.

13 [20] I fear that . . . : earlier Paul expressed fear that the Corinthians were being victimized, exploited, seduced from right thinking by his opponents (2 Cor 11:3-4, 19-21). Here he alludes unexpectedly to moral disorders among the Corinthians themselves. The catalogue suggests the effects of factions that have grown up around rival apostles.

14 [21] Again: one can also translate, "I fear that when I come my God may again humiliate me." Paul's allusion to the humiliation and mourning that may await him recall the mood he described in 2 Cor 2:1-4, but there is no reference here to any individual such as there is in 2 Cor 2:5-11. The crisis of 2 Cor 2 has happily been resolved by integration of the offender and repentance (2 Cor 7:4-16), whereas 2 Cor 12:21 is preoccupied with still unrepentant sinners. The sexual sins recall 1 Cor 5-7.

格林多后书 2 Corinthians Chapter 13
2 Corinthians
Chapter 13

1 This third time I am coming 1 to you. "On the testimony of two or three witnesses a fact shall be established."

这是我第三次要到你们那里去。‘无论什么事,凭两个或三个见证的口供,才得成立。’

2 I warned those who sinned earlier 2 and all the others, and I warn them now while absent, as I did when present on my second visit, that if I come again I will not be lenient,

我第二次在你们那里时已经说过,如今不在的时候,再预先向那些以前犯了罪的和其余的众人说:我若再来,必不宽容!

3 3 since you are looking for proof of Christ speaking in me. He is not weak toward you but powerful in you.

这是因为你们愿寻求基督在我内说话的证验,基督对你们并不是软弱的,相反,衪在你们中是有能力的。

4 For indeed he was crucified out of weakness, but he lives by the power of God. So also we are weak in him, but toward you we shall live with him by the power of God.

他虽然由于软弱而被钉在十字架上,却由于天主的德能仍然活着;我们也是一样,虽然我们在衪内也成了软弱的,但对于你们,我们却也要由于天主的德能同衪一起活着。

5 4 Examine yourselves to see whether you are living in faith. Test yourselves. Do you not realize that Jesus Christ is in you?--unless, of course, you fail the test.

你们该考查考查自己,是否仍站在信德上,你们要考验考验自己!难道你们自己认不出耶稣基督就在你们内吗?若不然,你们就是禁不起考验的。

6 I hope you will discover that we have not failed.

但我希望你们认清我们并不是经不起考验的。

7 But we pray to God that you may not do evil, not that we may appear to have passed the test but that you may do what is right, even though we may seem to have failed.

我们祈求天主,使你们不作什么恶事,并不是为显明我们是经得起考验的,而是为叫你们行善,使我们好似成为经不起考验的一般。

8 For we cannot do anything against the truth, but only for the truth.

因为我们并不能作什么来反对真理,只能拥护真理。

9 For we rejoice when we are weak but you are strong. What we pray for is your improvement.

因为几时我们软弱,而你们有能力,我们才喜欢;我们只求一件事:就是你们的成全。

10 5 I am writing this while I am away, so that when I come I may not have to be severe in virtue of the authority that the Lord has given me to build up and not to tear down.

为此,当我还未来到的时候,先写了这些,免得我来到的时候,要照主所赐给我的,那原来是为建树而不是为破坏的权柄,严厉处置你们。

11 6 Finally, brothers, rejoice. Mend your ways, encourage one another, agree with one another, live in peace, and the God of love and peace will be with you.

此外,弟兄们!你们要喜乐,要勉力成全,要服从劝勉,要同心合意,要彼此和睦;这样,仁爱与平安的天主必与你们同在。

12 Greet one another with a holy kiss. All the holy ones greet you.

你们要以圣吻彼此问候;这里的众圣徒都问候你们。

13 The grace of the Lord Jesus Christ and the love of God and the fellowship of the holy Spirit be with all of you.

愿主耶稣基督的恩宠,和天主的爱情,以及圣神的相通,常与你们众人相偕。


Footnotes(注解)

1 [1] This third time I am coming: designation of the forthcoming visit as the "third" (cf 2 Cor 12:14) may indicate that, in addition to his founding sojourn in Corinth, Paul had already made the first of two visits mentioned as planned in 2 Cor 1:15, and the next visit will be the long-postponed second of these. If so, the materials in 2 Cor 1:12-2:13 plus 2 Cor 7:4-16 and 2 Cor 10-13 may date from the same period of time, presumably of some duration, between Paul's second and third visit, though it is not clear that they are addressing the same crisis. The chronology is too unsure and the relations between sections of 2 Cor too unclear to yield any certainty. The hypothesis that 2 Cor 10-13 are themselves the "tearful letter" mentioned at 2 Cor 2:3-4 creates more problems than it solves.

2 [2] I warned those who sinned earlier: mention of unrepentant sinners (2 Cor 12:21 and here) and of an oral admonition given them on an earlier visit complicates the picture at the very end of Paul's development. It provides, in fact, a second explanation for the show of power that has been threatened from the beginning (2 Cor 10:1-6), but a different reason for it, quite unsuspected until now. It is not clear whether Paul is merely alluding to a dimension of the situation that he has not previously had occasion to mention, or whether some other community crisis, not directly connected with that behind 2 Cor 10-13, has influenced the final editing. I will not be lenient: contrast Paul's hesitation and reluctance to inflict pain in 2 Cor 1:23 and 2 Cor 2:1-4. The next visit will bring the showdown.

3 [3-4] Paul now gives another motive for severity when he comes, the charge of weakness leveled against him as an apostle. The motive echoes more closely the opening section (2 Cor 10:1-18) and the intervening development (especially 2 Cor 11:30-12:10). Proof of Christ speaking in me: the threat of 2 Cor 10:1-2 is reworded to recall Paul's conformity with the pattern of Christ, his insertion into the interplay of death and life, weakness and power (cf the note on 2 Cor 12:10b).

4 [5-9] Paul turns the challenge mentioned in 2 Cor 13:3 on them: they are to put themselves to the test to demonstrate whether Christ is in them. These verses involve a complicated series of plays on the theme of dokime (testing, proof, passing and failing a test). Behind this stands the familiar distinction between present human judgment and final divine judgment. This is the final appearance of the theme (cf 2 Cor 10:18; 11:15; 12:19).

5 [10] Authority . . . to build up and not to tear down: Paul restates the purpose of his letter in language that echoes 2 Cor 10:2, 8, emphasizing the positive purpose of his authority in their regard. This verse forms an inclusion with the topic sentence of the section (2 Cor 12:19), as well as with the opening of this entire portion of the letter (2 Cor 10:1-2).

6 [11-13] These verses may have originally concluded 2 Cor 10-13, but they have nothing specifically to do with the material of that section. It is also possible to consider them a conclusion to the whole of 2 Cor in its present edited form. The exhortations are general, including a final appeal for peace in the community. The letter ends calmly, after its many storms, with the prospect of ecclesial unity and divine blessing. The final verse is one of the clearest trinitarian passages in the New Testament.


迦拉达书 Galatians Chapter 1
Galatians
Chapter 1

1 1 2 Paul, an apostle not from human beings nor through a human being but through Jesus Christ and God the Father who raised him from the dead,

我保禄宗徒──我蒙召为宗徒,并非由于人,也并非借着人,而是由于耶稣基督和使他由死者中复活的天主父──

2 3 and all the brothers who are with me, to the churches of Galatia:

我和同我在一起的众弟兄,致书给迦拉达众教会:

3 grace to you and peace from God our Father and the Lord Jesus Christ,

愿恩宠与平安由天主我们的父及主耶稣基督赐与你们!

4 4 who gave himself for our sins that he might rescue us from the present evil age in accord with the will of our God and Father,

这基督按照天主我们父的旨意,为我们的罪恶舍弃了自己,为救我们脱离此邪恶的世代。

5 to whom be glory forever and ever. Amen.

愿光荣归于天主,至于无穷之世!阿们。

65 6 I am amazed that you are so quickly forsaking the one who called you by (the) grace (of Christ) for a different gospel

我真奇怪,你们竟这样快离开了那以基督的恩宠召叫你们的天主,而归向了另一福音;

7 (not that there is another). But there are some who are disturbing you and wish to pervert the gospel of Christ.

其实,并没有别的福音,只是有一些人扰乱你们,企图改变基督的福音而已。

8 But even if we or an angel from heaven should preach (to you) a gospel other than the one that we preached to you, let that one be accursed! 7

但是,无论谁,即使是我们,或是从天上降下的一位天使,若给你们宣讲的福音,与我们给你们所宣讲的福音不同,当受诅咒。

9 As we have said before, and now I say again, if anyone preaches to you a gospel other than the one that you received, let that one be accursed!

我们以前说过,如今我再说:谁若给你们宣讲福音与你们所接受的不同,当受诅咒。

10 Am I now currying favor with human beings or God? Or am I seeking to please people? If I were still trying to please people, I would not be a slave of Christ. 8

那么,我如今是讨人的喜爱,或是讨天主的喜爱呢?难道我是寻求人的欢心吗?如果我还求人的欢心,我就不是基督的仆役。

11 9 Now I want you to know, brothers, that the gospel preached by me is not of human origin.

弟兄们!我告诉你们:我所宣讲的福音,并不是由人而来的,

12 For I did not receive it from a human being, nor was I taught it, but it came through a revelation of Jesus Christ. 10

因为,我不是由人得来的,也不是由人学来的,而是由耶稣基督的启示得来的。

13 11 For you heard of my former way of life in Judaism, how I persecuted the church of God beyond measure and tried to destroy it,

你们一定听说过,我从前尚在犹太教中的行动:我怎样激烈地迫害过天主的教会,竭力想把她消灭;

14 and progressed in Judaism beyond many of my contemporaries among my race, since I was even more a zealot for my ancestral traditions.

我在犹太教中比我本族许多同年的人更为急进,对我祖先的传授更富于热忱。

15 But when (God), who from my mother's womb had set me apart and called me through his grace, was pleased

但是,从母胎中已选拔我,以恩宠召叫我的天主,却决意

16 to reveal his Son to me, so that I might proclaim him to the Gentiles, I did not immediately consult flesh and blood, 12

将他的圣子启示给我,叫我在异民中传扬他。我当时没有与任何人商量,

17 nor did I go up to Jerusalem to those who were apostles before me; rather, I went into Arabia 13 and then returned to Damascus.

也没有上耶路撒冷去见那些在我以前作宗徒的人,我立即去了阿剌伯,然后又回到了大马士革。

18 14 15 Then after three years I went up to Jerusalem to confer with Cephas and remained with him for fifteen days.

此后,过了三年,我才上耶路撒冷去拜见刻法,在他那里逗留了十五天,

19 But I did not see any other of the apostles, only James the brother of the Lord. 16

除了主的兄弟雅各伯,我没有看见别的宗徒。

20 (As to what I am writing to you, behold, before God, I am not lying.)

我给你们写的都是真的,我在天主前作证,我决没有说谎。

21 Then I went into the regions of Syria and Cilicia.

此后,我往叙利亚和基里基雅地域去了。

22 And I was unknown personally to the churches of Judea that are in Christ;

那时,犹太境内属于基督的各教会,都没有见过我的面;

23 they only kept hearing that "the one who once was persecuting us is now preaching the faith he once tried to destroy."

只是听说过:"那曾经迫害我们的,如今却传扬他曾经想消灭的信仰了。"

24 So they glorified God because of me.

他们就为了我而光荣天主。



Footnotes(注解)

1 [1-5] See the note on Romans 1:1-7, concerning the greeting.

2 [1] Apostle: because of attacks on his authority in Galatia, Paul defends his apostleship. He is not an apostle commissioned by a congregation (Philippians 2:25; 2 Cor 8:23) or even by prophets (1 Tim 1:18; 4:14) but through Jesus Christ and God the Father.

3 [2] All the brothers: fellow believers in Christ, male and female; cf Gal 3:27-28. Paul usually mentions the co-sender(s) at the start of a letter, but the use of all is unique, adding weight to the letter. Galatia: central Turkey more likely than the Roman province of Galatia; see Introduction.

4 [4] The greeting in v 3 is expanded by a christological formula that stresses deliverance through the Lord Jesus from a world dominated by Satan; cf 2 Cor 4:4; Eph 2:2; 6:12.

5 [6-10] In place of the usual thanksgiving (see the note on Romans 1:8), Paul, with little to be thankful for in the Galatian situation, expresses amazement at the way his converts are deserting the gospel of Christ for a perverted message. He reasserts the one gospel he has preached (Gal 1:7-9) and begins to defend himself (Gal 1:10).

6 [6] The one who called you: God or Christ, though in actuality Paul was the divine instrument to call the Galatians.

7 [8] Accursed: in Greek, anathema; cf Romans 9:3; 1 Cor 12:3; 16:22.

8 [10] This charge by Paul's opponents, that he sought to conciliate people with flattery and to curry favor with God, might refer to his mission practices (cf 1 Cor 9:19-23) but the word still suggests it refers to his pre-Christian days (cf Gal 1:14; Philippians 3:6). The self-description slave of Christ is one Paul often uses in a greeting (Romans 1:1).

9 [11-2:21] Paul's presentation on behalf of his message and of his apostleship reflects rhetorical forms of his day: he first narrates the facts about certain past events (Gal 1:12-2:14) and then states his contention regarding justification by faith as the gospel message (Gal 2:15-21). Further arguments follow from both experience and scripture in Gal 3; 4 before he draws out the ethical consequences (Gal 5:1-6:10). The specific facts that he takes up here to show that his gospel is not a human invention (Gal 1:11) but came through a revelation of Jesus Christ (Gal 1:12) deal with his own calling as a Christian missionary (Gal 1:13-17), his initial relations with the apostles in Jerusalem (Gal 1:18-24), a later journey to Jerusalem (Gal 2:1-10), and an incident in Antioch involving Kephas and persons from James (Gal 2:11-14). The content of Paul's revealed gospel is then set forth in the heart of the letter (Gal 2:15-21).

10 [12] Although Paul received his gospel through a revelation from Christ, this did not exclude his use of early Christian confessional formulations. See the note on Gal 1:4.

11 [13-17] Along with Philippians 3:4-11, which also moves from autobiography to its climax in a discussion on justification by faith (cf Gal 2:15-21), this passage is Paul's chief account of the change from his former way of life (Gal 1:13) to service as a Christian missionary (Gal 1:16); cf Acts 9:1-22; 22:4-16; 26:9-18. Paul himself does not use the term "conversion" but stresses revelation (Gal 1:12, 16). In Gal 1:15 his language echoes the Old Testament prophetic call of Jeremiah. Unlike the account in Acts (cf Acts 22:4-16), the calling of Paul here includes the mission to proclaim Christ to the Gentiles (Gal 1:16).

12 [16] Flesh and blood: human authorities (cf Matthew 16:17; 1 Cor 15:50). Paul's apostleship comes from God (Gal 1:1).

13 [17] Arabia: probably the region of the Nabataean Arabs, east and south of Damascus.

14 [18-24] Paul's first journey to Jerusalem as a Christian, according to Galatians (cf Acts 9:23-31 and the note on Acts 12:25). He is quite explicit about contacts there, testifying under oath (Gal 1:20). On returning to Syria (perhaps specifically Damascus, cf Gal 1:17) and Cilicia (including his home town Tarsus, cf Acts 9:30; 22:3), Paul most likely engaged in missionary work. He underscores the fact that Christians in Judea knew of him only by reputation.

15 [18] After three years: two years and more, since Paul's call. To confer with Cephas may mean simply "pay a visit" or more specifically "get information from" him about Jesus, over a two-week period. Cephas: Aramaic name of Simon (Peter); cf Matthew 16:16-18 and the notes there.

16 [19] James the brother of the Lord: not one of the Twelve, but a brother of Jesus (see the note on Mark 6:3). He played an important role in the Jerusalem church (see the note on Gal 2:9), the leadership of which he took over from Peter (Acts 12:17). Paul may have regarded James as an apostle.


迦拉达书 Galatians Chapter 2
Galatians
Chapter 2

1 1 2 Then after fourteen years I again went up to Jerusalem with Barnabas, taking Titus along also.

过了十四年,我同巴尔纳伯再上耶路撒冷去,还带了弟铎同去。

2 I went up in accord with a revelation, 3 and I presented to them the gospel that I preach to the Gentiles--but privately to those of repute--so that I might not be running, or have run, in vain.

我是受了启示而上去的;我在那里向他们陈述了我在异民中间所讲的福音,和私下向那些有权威的人陈述过,免得我白白地奔跑,或者徒然奔走了。

3 Moreover, not even 4 Titus, who was with me, although he was a Greek, was compelled to be circumcised,

但是,即连跟我的弟铎,他虽是希腊人,也没有被强迫领受割损,

4 but because of the false brothers 5 secretly brought in, who slipped in to spy on our freedom that we have in Christ Jesus, that they might enslave us—

因为,有些潜入的假兄弟,曾要他受割损;这些人潜入了教会,是为窥探我们在基督耶稣内所享有的自由,好使我们再成为奴隶;

5 to them we did not submit even for a moment, so that the truth of the gospel 6 might remain intact for you.

可是对他们,我们连片刻时间也没有让步屈服,为使福音的真理在你们中保持不变。

6 But from those who were reputed to be important (what they once were makes no difference to me; God shows no partiality)--those of repute made me add nothing.

至于那些所谓有权威的人──不论他们以前是何等人物,与我毫不相干;天主决不顾情面──那些有权威的人,也没有另外吩咐我什么;

7 7 On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter to the circumcised,

反而他们看出来,我是受了委托,向未受割损的人宣传福音,就如伯多禄被委派向受割损的人宣传福音一样;

8 for the one who worked in Peter for an apostolate to the circumcised worked also in me for the Gentiles,

因为,那叫伯多禄为受割损的人致力尽宗徒之职的,也叫我为外邦人致力尽宗徒之外。

9 and when they recognized the grace bestowed upon me, James and Cephas and John, 8 who were reputed to be pillars, gave me and Barnabas their right hands in partnership, that we should go to the Gentiles and they to the circumcised.

所以,他们一认清了所赋与我的恩宠,那称为柱石的雅各伯、刻法和若望,就与我和巴尔纳伯握手,表示通力合作,叫我们往外邦人那里去,而他们却往受割损的人那里去。

10 Only, we were to be mindful of the poor, 9 which is the very thing I was eager to do.

他们只要我们怀念穷人;对这一点我也曾尽力行了。

11 10 11 And when Kephas came to Antioch, I opposed him to his face because he clearly was wrong.

但是,当刻法来到安提约基雅时,我当面反对了他,因为他有可责的地方。

12 For, until some people came from James, 12 he used to eat with the Gentiles; but when they came, he began to draw back and separated himself, because he was afraid of the circumcised.

原来由雅各伯那里来了一些人,在他们未到以前,他惯常同外邦人一起吃饭;可是他们一来到了,他因怕那些受割损的人,就退避了,自己躲开。

13 And the rest of the Jews 13 (also) acted hypocritically along with him, with the result that even Barnabas was carried away by their hypocrisy.

其余的犹太人也都跟他一起装假,以致连巴尔纳伯也受了他们的牵引而装假。

14 But when I saw that they were not on the right road in line with the truth of the gospel, I said to Kephas in front of all, "If you, though a Jew, are living like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?" 14

我一见他们的行为与福音的真理不合,就当着众人对刻法说:“你是犹太人,竟按照外邦人的方式,而不按照犹太人的方式过活,你怎么敢强迫外邦人犹太化呢?”

15 15 We, who are Jews by nature and not sinners from among the Gentiles,

我们生来是犹太人,而不是出于外邦民族的罪人;

16 (yet) who know that a person is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus that we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. 16

可是我们知道:人成义不是由于遵行法律,而只是因着对耶稣基督的信仰,所以我们也信从了基督耶稣,为能由于对基督的信仰,而不由于遵行法律成义,因为由于遵守法律,任何人都不得成义。

17 But if, in seeking to be justified in Christ, we ourselves are found to be sinners, is Christ then a minister of sin? 17 Of course not!

如果我们在基督内求成义的人,仍如他们一样被视为罪人,那么基督岂不是成为支持罪恶的人了吗?绝对不是。

18 But if I am building up again those things that I tore down, then I show myself to be a transgressor. 18

如果我把我所拆毁的,再修建起来,我就证明我是个罪犯。

19 For through the law I died to the law, 19 that I might live for God. I have been crucified with Christ;

其实,我已由于法律而死于法律了,为能生活于天主;我已同基督被钉在十字架上了,

20 yet I live, no longer I, but Christ lives in me; insofar as I now live in the flesh, I live by faith in the Son of God who has loved me and given himself up for me.

所以,我生活已不是我生活,而是基督在我内生活;我现今在肉身内生活,是生活在对天主子的信仰内;他爱了我,且为我舍弃了自己。

21 I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing.

我决不愿使天主的恩宠无效,因为,如果成义是赖着法律,那么,基督就白白地死了。



Footnotes(注解)

1 [1-10] Paul's second journey to Jerusalem, according to Galatians, involved a private meeting with those of repute (Gal 2:2). At issue was a Gentile, Titus, and the question of circumcision, which false brothers (Gal 2:4) evidently demanded for him. Paul insists that the gospel he preaches (Gal 2:2; cf Gal 1:9, 11) remained intact with no addition by those of repute (Gal 2:6); that Titus was not compelled to accept circumcision (Gal 2:3); and that he and the reputed pillars in Jerusalem agreed on how each would advance the missionary task (Gal 1:7-10). Usually, Gal 1:1-10 is equated with the "Council of Jerusalem," as it is called, described in Acts 15. See the notes on Acts 15:6-12, 13-35, the latter concerning the "decree" that Paul does not mention.

2 [1] After fourteen years: thirteen or more years, probably reckoned from the return to Syria and Cilicia (Gal 1:21), though possibly from Paul's calling as a Christian (Gal 1:15). Barnabas: cf Gal 2:9, 13; 1 Cor 9:6. A Jewish Christian missionary, with whom Paul worked (Acts 4:36-37; 11:22, 25, 30; 12:25; 13:1-3; 15:2). Titus: a missionary companion of Paul (2 Cor 2:13; 7:6, 13-15; 8:6, 16, 23; 12:18), non-Jewish (Gal 2:3), never mentioned in Acts.

3 [2] A revelation: cf Gal 1:1, 12. Paul emphasizes it was God's will, not Jerusalem authority, that led to the journey. Acts 15:2 states that the church in Antioch appointed Paul and Barnabas for the task. Those of repute: leaders of the Jerusalem church; the term, while positive, may be slightly ironic (cf Gal 1:6, 9). Run, in vain: while Paul presents a positive picture in what follows, his missionary work in Galatia would have been to no purpose if his opponents were correct that circumcision is needed for complete faith in Christ.

4 [3] Not even a Gentile Christian like Titus was compelled to receive the rite of circumcision. The Greek text could be interpreted that he voluntarily accepted circumcision, but this is unlikely in the overall argument.

5 [4] False brothers: Jewish Christians who took the position that Gentile Christians must first become Jews through circumcision and observance of the Mosaic law in order to become Christians; cf Acts 15:1.

6 [5] The truth of the gospel: the true gospel, in contrast to the false one of the opponents (Gal 1:6-9); the gospel of grace, used as a norm (Gal 2:14).

7 [7-9] Some think that actual "minutes" of the meeting are here quoted. Paul's apostleship to the Gentiles (Gal 1:16) is recognized alongside that of Peter to the Jews. Moreover, the right to proclaim the gospel without requiring circumcision and the Jewish law is sealed by a handshake. That Paul and colleagues should go to the Gentiles did not exclude his preaching to the Jews as well (Romans 1:13-16) or Cephas to Gentile areas.

8 [9] James and Cephas and John: see the notes on Gal 1:18, 19; on Peter and John as leaders in the Jerusalem church, cf Acts 3:1 and Acts 8:14. The order here, with James first, may reflect his prominence in <, st1:City w:st="on">Jerusalem after Peter (Kephas) departed (Acts 12:17).

9 [10] The poor: Jerusalem Christians or a group within the church there (cf Romans 15:26). The collection for them was extremely important in Paul's thought and labor (cf Romans 15:25-28; 1 Cor 16:1-4; 2 Cor 8-9).

10 [11-14] The decision reached in Jerusalem (Gal 2:3-7) recognized the freedom of Gentile Christians from the Jewish law. But the problem of table fellowship between Jewish Christians, who possibly still kept kosher food regulations, and Gentile believers was not yet settled. When Cephas first came to the racially mixed community of Jewish and Gentile Christians in Antioch (Gal 2:12), he ate with non-Jews. Pressure from persons arriving later from Jerusalem caused him and Barnabas to draw back. Paul therefore publicly rebuked Peter's inconsistency toward the gospel (Gal 2:14). Some think that what Paul said on that occasion extends through Gal 2:16, 21.

11 [11] Clearly was wrong: literally, "stood condemned," by himself and also by Paul. His action in breaking table fellowship was especially grievous if the eating involved the meal at the Lord's supper (cf 1 Cor 11:17-25).

12 [12] Some people came from James: strict Jewish Christians (cf Acts 15:1, 5; 21:20-21), either sent by James (Gal 1:19; 2:9) or claiming to be from the leader of the Jerusalem church. The circumcised: presumably Jewish Christians, not Jews.

13 [13] The Jews: Jewish Christians, like Barnabas. Hypocrisy: literally, "pretense," "play-acting"; moral insincerity.

14 [14] Compel the Gentiles to live like Jews: that is, conform to Jewish practices, such as circumcision (Gal 2:3-5) or regulations about food (Gal 2:12).

15 [15-21] Following on the series of incidents cited above, Paul's argument, whether spoken to Cephas at Antioch or only now articulated, is pertinent to the Galatian situation, where believers were having themselves circumcised (Gal 6:12-13) and obeying other aspects of Jewish law (Gal 4:9-10; 5:1-4). He insists that salvation is by faith in Christ, not by works of the law. His teaching on the gospel concerns justification by faith (Gal 2:16) in relation to sin (Gal 2:17), law (Gal 2:19), life in Christ (Gal 2:19-20), and grace (Gal 2:21).

16 [16] No one will be justified: Psalm 143:2 is reflected.

17 [17] A minister of sin: literally, "a servant of sin" (cf Romans 15:8), an agent of sin, one who promotes it. This is possibly a claim by opponents that justification on the basis of faith in Christ makes Christ an abettor of sin when Christians are found to be sinners. Paul denies the conclusion (cf Romans 6:1-4).

18 [18] To return to observance of the law as the means to salvation would entangle one not only in inevitable transgressions of it but also in the admission that it was wrong to have abandoned the law in the first place.

19 [19] Through the law I died to the law: this is variously explained: the law revealed sin (Romans 7:7-9) and led to death and then to belief in Christ; or, the law itself brought the insight that law cannot justify (Gal 2:16; Psalm 143:2); or, the "law of Christ" (Gal 6:2) led to abandoning the Mosaic law; or, the law put Christ to death (cf Gal 3:13) and so provided a way to our salvation, through baptism into Christ, through which we die (crucified with Christ; see Romans 6:6). Cf also Gal 3:19-25 on the role of the law in reference to salvation.

迦拉达书 Galatians Chapter 3
Galatians
Chapter 3

1 1 2 O stupid Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?

无知的迦拉达人啊!被钉在十字架上的耶稣基督,已活现地摆在你们的眼前,谁又迷惑了你们呢?

2 I want to learn only this from you: did you receive the Spirit from works of the law, or from faith in what you heard? 3

我只愿向你们请教这一点:你们领受了圣神,是由于遵行法律呢?还是由于听信福音呢?

3 Are you so stupid? After beginning with the Spirit, are you now ending with the flesh? 4

你们竟这样无知吗?你们以圣神开始了,如今又愿以肉身结束吗?

4 Did you experience so many things 5 in vain?--if indeed it was in vain.

你们竟白白受了这么多的苦吗?果然是白白地吗?

5 Does, then, the one who supplies the Spirit to you and works mighty deeds among you do so from works of the law or from faith in what you heard?

天主赐与你们圣神,并在你们中间施展了德能,是因为你们遵行法律呢?还是因为你们听信福音呢?

6 Thus Abraham "believed God, and it was credited to him as righteousness." 6

经上这样记载说:‘亚巴郎信了天主,天主就以此算为他的正义。’

7 7 Realize then that it is those who have faith who are children of Abraham.

为此你们该晓得:具有信德的人,才是亚巴郎的子孙。

8 Scripture, which saw in advance that God would justify the Gentiles by faith, foretold the good news to Abraham, saying, "Through you shall all the nations be blessed."

圣经预见天主将使异民凭信德成义,就向亚巴郎预报福音说:‘万民都要因你获得祝福。’

9 Consequently, those who have faith are blessed along with Abraham who had faith.

可见那些具有信德的人,与有信德的亚巴郎同蒙祝福。

10 8 For all who depend on works of the law are under a curse; for it is written, "Cursed be everyone who does not persevere in doing all the things written in the book of the law."

反之,凡是依恃遵行法律的,都应受咒骂,因为经上记载说:‘凡不持守律书上所记载的一切,而依照遵行的,是可咒骂的。’

11 And that no one is justified before God by the law is clear, for "the one who is righteous by faith will live."

所以很明显的,没有一个人能凭法律在天主前成义,因为经上说:‘义人因信德而生活。’

12 But the law does not depend on faith; rather, "the one who does these things will live by them."

但是法律并非以信德为本,只说:‘遵行法令的,必因此获得生命。’

13 Christ ransomed us from the curse of the law by becoming a curse for us, for it is written, "Cursed be everyone who hangs on a tree,"

但基督由法律的咒骂中赎出了我们,为我们成了可咒骂的,因为经上记载说:‘凡被悬在木架上的,是可咒骂的。’

14 that the blessing of Abraham might be extended to the Gentiles through Christ Jesus, so that we might receive the promise of the Spirit through faith.

这样天主使亚巴郎所蒙受的降福,在基督耶稣内普及于万民,并使我们能借着信德领受所应许的圣神。

15 9 Brothers, in human terms I say that no one can annul or amend even a human will once ratified.

弟兄们!就常规来说:连人的遗嘱,如果是正式成立的,谁也不得废除或增订。

16 Now the promises were made to Abraham and to his descendant. 10 It does not say, "And to descendants," as referring to many, but as referring to one, "And to your descendant," who is Christ.

那么,恩许是向亚巴郎和他的后裔所许诺的,并没有说"后裔们",好象是向许多人说的,而是向一个人,即"你的后裔",就是指基督。

17 This is what I mean: the law, which came four hundred and thirty years afterward, 11 does not annul a covenant previously ratified by God, so as to cancel the promise.

我是说:天主先前所正式立定的誓约,决不能为四百三十年以后成立的法律所废除,以致使恩许失效。

18 For if the inheritance comes from the law, it is no longer from a promise; but God bestowed it on Abraham through a promise. 12

如果承受产业是由于法律,就已不是由于恩许;但天主是由于恩许把产业赐给了亚巴郎。

19 13 14 Why, then, the law? It was added for transgressions, until the descendant came to whom the promise had been made; it was promulgated by angels at the hand of a mediator.

那么,为什么还有法律呢?它是为显露过犯而添设的,等他所恩许的后裔来到,它原是借着天使,经过中人的手而立定的。

20 Now there is no mediator when only one party is involved, and God is one.

可是如果出于单方,就不需要中人了,而天主是由单方赐与了恩许。

21 Is the law then opposed to the promises (of God)? Of course not! For if a law had been given that could bring life, then righteousness would in reality come from the law.

那么,法律相反天主的恩许吗?绝对不是。如果所立定的法律赐与人生命,正义就的确是出于法律了。

22 But scripture confined all things under the power of sin, that through faith in Jesus Christ the promise might be given to those who believe.

但是圣经说过:一切人都被禁锢在罪恶权下,好使恩许借着对基督耶稣的信仰,归于相信的人。

23 15 Before faith came, we were held in custody under law, confined for the faith that was to be revealed.

在"信仰"尚未来到以前,我们都被禁锢在法律的监守之下,以期待"信仰"的出现。

24 Consequently, the law was our disciplinarian 16 for Christ, that we might be justified by faith.

这样,法律就成了我们的启蒙师,领我们归于基督,好使我们由于信仰而成义。

25 But now that faith has come, we are no longer under a disciplinarian.

但是"信仰"一到,我们就不再处于启蒙师权下了。

26 For through faith you are all children of God 17 in Christ Jesus.

其实你们众人都借着对基督耶稣的信仰,成了天主的子女,

27 18 19 For all of you who were baptized into Christ have clothed yourselves with Christ.

因为你们凡是领了洗归于基督的,就是穿上了基督:

28 There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. ,

不再分犹太人或希腊人,奴隶或自由人,男人或女人,因为你们众人在基督耶稣内已成了一个。

29 And if you belong to Christ, then you are Abraham's descendant, heirs according to the promise.

如果你们属于基督,那么,你们就是亚巴郎的后裔,就是按照恩许作承继的人。



Footnotes(注解)

1 [1-14] Paul's contention that justification comes not through the law or the works of the law but by faith in Christ and in his death (Gal 2:16, 21) is supported by appeals to Christian experience (Gal 3:1-5) and to scripture (Gal 3:6-14). The gift of God's Spirit to the Galatians came from the gospel received in faith, not from doing what the law enjoins. The story of Abraham shows that faith in God brings righteousness (Gal 3:6; Genesis 15:6). The promise to Abraham (Gal 3:8; Genesis 12:3) extends to the Gentiles (Gal 3:14)

2 [1] Stupid: not just senseless, for they were in danger of deserting their salvation.

3 [2] Faith in what you heard: Paul's message received with faith. The Greek can also mean "the proclamation of the faith" or "a hearing that comes from faith."

4 [3] On the contrast of Spirit and flesh, cf Romans 8:1-11. Having received the Spirit, they need not be circumcised now.

5 [4] Experience so many things: probably the mighty deeds of Gal 1:5 but possibly the experience of sufferings.

6 [6] Abraham . . . righteousness: see Genesis 15:6; Romans 4:3. The Galatians like Abraham heard with faith and experienced justification. This first argument forms the basis for the further scriptural evidence that follows.

7 [7-9] Faith is what matters, for Abraham and the children of Abraham, in contrast to the claims of the opponents that circumcision and observance of the law are needed to bring the promised blessing of Genesis 12:3; cf Genesis 18:18; Sirach 44:21; Acts 3:25.

8 [10-14] Those who depend not on promise and faith but on works of the law are under a curse because they do not persevere in doing all the things written in the book of the law (Gal 3:10; Deut 27:26) in order to gain life (Gal 3:12; Lev 18:5; cf Romans 10:5). But scripture teaches that no one is justified before God by the law (Gal 3:11; Hebrews 2:4, adapted from the Greek version of Habakkuk; cf Romans 1:17; Hebrews 10:38). Salvation, then, depends on faith in Christ who died on the cross (Gal 3:13), taking upon himself a curse found in Deut 21:23 (about executed criminals hanged in public view), to free us from the curse of the law (Gal 3:13). That the Gentile Galatians have received the promised Spirit (Gal 3:14) by faith and in no other way returns the argument to the experience cited in Gal 3:1-5.

9 [15-18] A third argument to support Paul's position that salvation is not through the law but by promise (Gal 3:1-14) comes from legal practice and scriptural history. A legal agreement or human will, duly ratified, is unalterable (Gal 3:15). God's covenant with Abraham and its repeated promises (Genesis 12:2-3, 7; 13:15; 17:7-8; 22:16-18; 24:7) is not superseded by the law, which came much later, in the time of Moses. The inheritance (of the Spirit and the blessings) is by promise, not by law (Gal 3:18). Paul's argument hinges on the fact that the same Greek word, diatheke, can be rendered as will or testament (Gal 3:15) and as covenant (Gal 3:17).

10 [16] Descendant: literally, "and to his seed." The Hebrew, as in Genesis 12:7; 15:18; 22:17-18, is a collective singular, traditionally rendered as a plural, descendants, but taken by Paul in its literal number to refer to Christ as descendant of Abraham.

11 [17] Four hundred and thirty years afterward: follows Exodus 12:40 in the Greek (Septuagint) version, in contrast to Genesis 15:13 and Acts 7:6, for chronology.

12 [18] This refutes the opponents' contention that the promises of God are fulfilled only as a reward for human observance of the law.

13 [19-22] A digression: if the Mosaic law, then, does not save or bring life, why was it given? Elsewhere, Paul says the law served to show that sin is (Romans 3:20; 7:7-8). Here the further implication is that the law in effect served to produce transgressions. Moreover, it was received at second hand by angels, through a mediator, not directly from God (Gal 3:19). The law does not, however, oppose God's purposes, for it carries out its function (Gal 3:22), so that righteousness comes by faith and promise, not by human works of the law.

14 [19] The descendant: Christ (Gal 3:16). By angels: Deut 33:2-4 stressed their presence as enhancing the importance of the law; Paul uses their role to diminish its significance (cf Acts 7:38, 53). A mediator: Moses. But in a covenant of promise, where all depends on the one God, no mediator is needed (Gal 3:20).

15 [23-29] Paul adds a further argument in support of righteousness or justification by faith and through God's promise rather than by works of the law (Gal 2:16; 3:22): as children of God, baptized into Christ, the Galatians are all Abraham's descendant and heirs of the promise to Abraham (Gal 3:8, 14, 16-18, 29). The teaching in Gal 3:23-25, that since faith (Christianity) has come, we are no longer under the law, could be taken with the previous paragraph on the role of the Mosaic law, but it also fits here as a contrast between the situation before faith (Gal 3:23) and the results after faith has come (Gal 3:25-29).

16 [24-25] Disciplinarian: the Greek paidagogos referred to a slave who escorted a child to school but did not teach or tutor; hence, a guardian or monitor. Applying this to the law fits the role of the law described in Gal 3:19-25.

17 [26] Children of God: literally "sons," in contrast to the young child under the disciplinarian in Gal 3:24-25. The term includes males and females (Gal 3:28).

18 [27-28] Likely a formula used at baptism that expresses racial, social-economic, and sexual equality in Christ (cf Col 3:11).

19 [27] Clothed yourselves with Christ: literally, "have put on Christ"; cf Romans 13:14; Eph 4:24; Col 3:10. Baptismal imagery, traceable to the Old Testament (Job 29:14; Isaiah 59:17) but also found in pagan mystery cults.

迦拉达书 Galatians Chapter 4

Galatians
Chapter 4

1 1 2 I mean that as long as the heir is not of age, he is no different from a slave, although he is the owner of everything,

再说:承继人几时还是孩童,虽然他是一切家业的主人,却与奴隶没有分别,

2 but he is under the supervision of guardians and administrators until the date set by his father.

仍属于监护人和代理人的权下,直到父亲预定的期限。

3 In the same way we also, when we were not of age, were enslaved to the elemental powers of the world. 3

同样,当我们以前还作孩童的时候,我们是隶属于今世的蒙学权下;

4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law,

但时期一满,天主就派遣了自己的儿子来,生于女人,生于法律之下,

5 to ransom those under the law, so that we might receive adoption.

为把在法律之下的人赎出来,使我们获得义子的地位。

6 As proof that you are children, 4 God sent the spirit of his Son into our hearts, crying out, "Abba, Father!"

为证实你们确实是天主的子女,天主派遣了自己儿子的圣神,到我们心内喊说:"阿爸,父啊!"

7 So you are no longer a slave but a child, and if a child then also an heir, through God.

所以你已不再是奴隶,而是儿子了;如果是儿子,赖天主的恩宠,也成了承继人。

8 5 6 At a time when you did not know God, you became slaves to things that by nature are not gods;

当你们还不认识天主的时候,服事了一些本来不是神的神;

9 but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and destitute elemental powers? Do you want to be slaves to them all over again?

但如今你们认识了天主,更好说为天主所认识;那么,你们怎么又再回到那无能无用的蒙学里去,情愿再作他们的奴隶呢?

10 You are observing days, months, seasons, and years. 7

你们竟又谨守某日、某月、某时、某年!

11 I am afraid on your account that perhaps I have labored for you in vain. 8

我真为你们担心,怕我白白地为你们辛苦了。

12 9 10 I implore you, brothers, be as I am, because I have also become as you are. You did me no wrong;

弟兄们!我恳求你们要象我一样,因为我曾一度也象你们一样。你们一点也没有亏负过我。

13 you know that it was because of a physical illness 11 that I originally preached the gospel to you,

你们知道:当我初次给你们宣讲福音时,正当我身患重病,

14 and you did not show disdain or contempt because of the trial caused you by my physical condition, but rather you received me as an angel of God, as Christ Jesus.

虽然我的病势为你们是个试探,你们却没有轻看我,也没有厌弃我,反接待我有如一位天主的天使,有如基督耶稣。

15 Where now is that blessedness of yours? 12 Indeed, I can testify to you that, if it had been possible, you would have torn out your eyes and given them to me.

那么,你们当日所庆幸的在那里呢?我敢为你们作证:如若可能,你们那时也会把你们的眼睛挖出来给我。

16 So now have I become your enemy by telling you the truth?

那么,只因我给你们说实话,就成了你们的仇人吗?

17 They show interest in you, but not in a good way; they want to isolate you, 13 so that you may show interest in them.

那些人对你们表示关心,并不怀好意;他们只是愿意使你们与我隔绝,好叫你们也关心他们。

18 Now it is good to be shown interest for good reason at all times, and not only when I am with you.

受人关心固然是好的,但应怀好意,且该常常如此,并不单是我在你们中间的时候。

19 My children, for whom I am again in labor until Christ be formed in you!

我的孩子们!我愿为你们再受产痛,直到基督在你们内形成为止。

20 I would like to be with you now and to change my tone, for I am perplexed because of you.

恨不得我现今就在你们跟前,改变我的声调,因为我对你们实在放心不下。

21 14 Tell me, you who want to be under the law, do you not listen to the law?

你们愿意属于法律的,请告诉我:你们没有听见法律说什么吗?

22 For it is written that Abraham had two sons, one by the slave woman and the other by the freeborn woman.

法律曾记载说:亚巴郎有两个儿子:一个生于婢女,一个生于自由的妇人。

23 The son of the slave woman was born naturally, the son of the freeborn through a promise.

那生于婢女的,是按常例而生的;但那生于自由妇人的,却是因恩许而生的。

24 Now this is an allegory. These women represent two covenants. One was from Mount Sinai, bearing children for slavery; this is Hagar.

这都含有寓意:那两个妇人是代表两个盟约:一是出于西乃山,生子为奴,那即是哈加尔──

25 Hagar represents Sinai, 15 a mountain in Arabia; it corresponds to the present Jerusalem, for she is in slavery along with her children.

西乃山是在阿剌伯──这哈加尔相当于现在的耶路撒冷,因为耶路撒冷与她的子女同为奴隶。

26 But the Jerusalem above is freeborn, and she is our mother.

然而那属于天上的耶路撒冷却是自由的,她就是我们的母亲:

27 For it is written: "Rejoice, you barren one who bore no children; break forth and shout, you who were not in labor; for more numerous are the children of the deserted one than of her who has a husband." 16

诚如经上记载说:‘不生育的石女,喜乐罢!未经产痛的女人,欢呼高唱罢!因为被弃者的子女比有夫者的子女还多。’

28 Now you, brothers, like Isaac, are children of the promise.

弟兄们!你们象依撒格一样,是恩许的子女。

29 But just as then the child of the flesh persecuted the child of the spirit, it is the same now.

但是,先前那按常例而生的怎样迫害了那按神恩而生的,如今还是这样。

30 But what does the scripture say? "Drive out the slave woman and her son! For the son of the slave woman shall not share the inheritance with the son" of the freeborn.

然而经上说了什么?‘你将婢女和她的儿子赶走,因为婢女的儿子不能与自由妇人的儿子,一同承受家业。’

31 Therefore, brothers, we are children not of the slave woman but of the freeborn woman.

所以,弟兄们,我们不是婢女的子女,而是自由妇人的子女。



Footnotes(注解)

1 [1-7] What Paul has argued in Gal 3:26-29 is now elaborated in terms of the Christian as the heir (Gal 4:1, 7; cf Gal 3:18, 29) freed from control by others. Again, as in Gal 3:2-5, the proof that Christians are children of God is the gift of the Spirit of Christ relating them intimately to God.

2 [1,3] Not of age: an infant or minor.

3 [3] The elemental powers of the world: while the term can refer to the "elements" like earth, air, fire, and water or to elementary forms of religion, the sense here is more likely that of celestial beings that were thought in pagan circles to control the world; cf Gal 4:8; Col 2:8, 20.

4 [6] Children: see the note on Gal 3:26; here in contrast to the infant or young person not of age (Gal 3:1, 3). Abba: cf Mark 14:36 and the note; Romans 8:15.

5 [8-11] On the basis of the arguments advanced from Gal 3:1 through Gal 4:7, Paul now launches his appeal to the Galatians with the question, how can you turn back to the slavery of the law (Gal 4:9)? The question is posed with reference to bondage to the elemental powers (see the note on Gal 4:3) because the Galatians had originally been converted to Christianity from paganism, not Judaism (Gal 4:8). The use of the direct question is like Gal 3, 3-5.

6 [8] Things that by nature are not gods: or "gods that by nature do not exist."

7 [10] This is likely a reference to ritual observances from the Old Testament, promoted by opponents: sabbaths or Yom Kippur, new moon, Passover or Pentecost, sabbatical years.

8 [11] Cf Gal 2:2. If the Galatians become slaves . . . all over again to the law (Gal 4:9), Paul will have worked in vain among them.

9 [12-20] A strongly personal section. Paul appeals to past ties between the Galatians and himself. He speaks sharply of the opponents (Gal 4:17-18) and pastorally to the Galatians (Gal 4:19-20).

10 [12] Because I have also become as you are: a terse phrase in Greek, meaning "Be as I, Paul, am," i.e., living by faith, independent of the law, for, in spite of my background in Judaism (Gal 1:13), I have become as you Galatians are now, a brother in Christ.

11 [13] Physical illness: because its nature is not described, some assume an eye disease (Gal 4:15); others, epilepsy; some relate it to 2 Cor 12:7-9. Originally: this may also be translated "formerly" or "on the first (of two) visit(s)"; cf Acts 16:6; 18:23.

12 [15] That blessedness of yours: possibly a reference to the Galatians' initial happy reception of Paul (Gal 4:14) and of his gospel (Gal 1:6; 3:1-4) and their felicitation at such blessedness, but the phrase could also refer ironically to earlier praise by Paul of the Galatians, no longer possible when they turn from the gospel to the claims of the opponents (Gal 4:17-18; 1:7). If the word is a more literal reference to a beatitude, Gal 3:26-28 may be in view.

13 [17] Isolate you: that is, from the blessings of the gospel and/or from Paul.

14 [21-31] Paul supports his appeal for the gospel (Gal 4:9; 1:6-9; 2:16; 3:2) by a further argument from scripture (cf Gal 3:6-18). It involves the relationship of Abraham (Gal 3:6-16) to his wife, Sarah, the freeborn woman, and to Hagar, the slave woman, and the contrast between the sons born to each, Isaac, child of promise, and Ishmael, son of Hagar (Genesis 16; 21). Only through Isaac is the promise of God preserved. This allegory (Gal 4:24), with its equation of the Sinai covenant and Mosaic law with slavery and of the promise of God with freedom, Paul uses only in light of previous arguments. His quotation of Genesis 21:10 at Gal 4:30 suggests on a scriptural basis that the Galatians should expel those who are troubling them (Gal 1:7).

15 [25] Hagar represents Sinai . . . : some manuscripts have what seems a geographical note, "For Sinai is a mountain in Arabia."

16 [27] Isaiah 54:1 in the Septuagint translation is applied to Sarah as the barren one (in Genesis 15) who ultimately becomes the mother not only of Isaac but now of numerous children, i.e., of all those who believe, the children of the promise (Gal 4:28).


  
迦拉达书 Galatians Chapter 5

Galatians
Chapter 5

1 1 2 For freedom Christ set us free; so stand firm and do not submit again to the yoke of slavery.

基督解救了我们,是为使我们获得自由;所以你们要站稳,不可再让奴隶的轭束缚住你们。

2 It is I, Paul, who am telling you that if you have yourselves circumcised, Christ will be of no benefit to you.

请注意,我保禄告诉你们:若你们还愿意受割损,基督对你们就没有什么益处。

3 Once again I declare to every man who has himself circumcised that he is bound to observe the entire law. 3

我再向任何自愿受割损的人声明:他有遵守全部法律的义务。

4 You are separated from Christ, you who are trying to be justified by law; you have fallen from grace.

你们这些靠法律寻求成义的人,是与基督断绝了关系,由恩宠上跌了下来。

5 For through the Spirit, by faith, we await the hope of righteousness.

至于我们,我们却是依赖圣神,由于信德,怀着能成义的希望,

6 For in Christ Jesus, neither circumcision nor uncircumcision counts for anything, but only faith working through love. 4

因为在基督耶稣内,割损或不割损都算不得什么,唯有以爱德行事的信德,才算什么。

7 5 6 You were running well; who hindered you from following (the) truth?

以前你们跑得好!有谁拦阻了你们去追随真理呢?

8 That enticement does not come from the one who called you.7

这种劝诱决不是出自那召选你们的天主。

9 A little yeast leavens the whole batch of dough.

少许的酵母就能使整个面团发酵。

10 I am confident of you in the Lord that you will not take a different view, and that the one who is troubling you will bear the condemnation, whoever he may be.

我在主内信任你们,认为你们不会有什么别的心思;但那扰乱你们的人,不论他是谁,必要承受惩罚。

11 As for me, brothers, if I am still preaching circumcision, 8 why am I still being persecuted? In that case, the stumbling block of the cross has been abolished.

至于我,弟兄们,如果我仍宣讲割损的需要,那我为什么还受迫害?若是这样,十字架的绊脚石就早已除去了。

12 Would that those who are upsetting you might also castrate themselves! 9

巴不得那些扰乱你们的人,将自己割净了

13 10 11 For you were called for freedom, brothers. But do not use this freedom as an opportunity for the flesh; rather, serve one another through love.

弟兄们,你们蒙召选,是为得到自由;但不要以这自由作为放纵肉欲的借口,惟要以爱德彼此服事。

14 For the whole law is fulfilled in one statement, namely, "You shall love your neighbor as yourself." 12

因为全部法律总括在这句话内:‘爱你的近人如你自己’。

15 But if you go on biting and devouring one another, beware that you are not consumed by one another.

但如果你们彼此相咬相吞,你们要小心,免得同归于尽。

16 I say, then: live by the Spirit and you will certainly not gratify the desire of the flesh. 13

我告诉你们:你们若随圣神的引导行事,就决不会去满足本性的私欲,

17 For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want.

因为本性的私欲相反圣神的引导,圣神的引导相反本性的私欲:二者互相敌对,致使你们不能行你们所愿意的事。

18 But if you are guided by the Spirit, you are not under the law.

但如果你们随圣神的引导,就不在法律权下。

19 14 Now the works of the flesh are obvious: immorality, impurity, licentiousness,

本性私欲的作为是显而易见的:即淫乱、不洁、放荡、

20 idolatry, sorcery, hatreds, rivalry, jealousy, outbursts of fury, acts of selfishness, dissensions, factions,

崇拜偶像、施行邪法、仇恨、竞争、嫉妒、忿怒、争吵、不睦、分党、

21 occasions of envy, 15 drinking bouts, orgies, and the like. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.

妒恨、【凶杀、】醉酒、宴乐,以及与这些相类似的事。我以前劝戒过你们,如今再说一次:做这种事的人,决不能承受天主的国。

22 In contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness,

然而圣神的效果却是:仁爱、喜乐、平安、忍耐、良善、温和、忠信、

23 gentleness, self-control. Against such there is no law.

柔和、节制:关于这样的事,并没有法律禁止。

24 Now those who belong to Christ (Jesus) have crucified their flesh with its passions and desires.

凡是属于耶稣基督的人,已把肉身同邪情和私欲钉在十字架上了。

25 If we live in the Spirit, let us also follow the Spirit.

如果我们因圣神生活,就应随从圣神的引导而行事。

26 Let us not be conceited, provoking one another, envious of one another.

不要贪图虚荣,不要彼此挑拨,互相嫉妒。



Footnotes(注解)

1 [1-6] Paul begins the exhortations, continuing through Gal 6:10, with an appeal to the Galatians to side with freedom instead of slavery (Gal 5:1). He reiterates his message of justification or righteousness by faith instead of law and circumcision (Gal 5:2-5); cf Gal 2:16; 3:3. Faith, not circumcision, is what counts (Gal 5:6).

2 [1] Freedom: Paul stresses as the conclusion from the allegory in Gal 4:21-31 this result of Christ's work for us. It is a principle previously mentioned (Gal 2:4), the responsible use of which Gal 5:13 will emphasize.

3 [3] Cf Gal 3:10-12. Just as those who seek to live by the law must carry out all its contents, so those who have faith and live by promise must stand firm in their freedom (Gal 5:1, 13).

4 [6] Cf Romans 2:25-26; 1 Cor 7:19; Gal 6:15. The Greek for faith working through love or "faith expressing itself through love" can also be rendered as "faith energized by (God's) love."

5 [7-12] Paul addresses the Galatians directly: with questions (Gal 5:7, 11), a proverb (Gal 5:9), a statement (Gal 5:8), and biting sarcasm (Gal 5:12), seeking to persuade the Galatians to break with those trying to add law and circumcision to Christ as a basis for salvation.

6 [7] Running well: as in an athletic contest; cf Gal 2:2; 1 Cor 9:24-26; Philippians 2:16; 3:14.

7 [8] The one who called you: see the note on Gal 1:6.

8 [11] Preaching circumcision: this could refer to Paul's pre- Christian period (possibly as a missionary for Judaism); more probably it arose as a charge from opponents, based perhaps on the story in Acts 16:1-3 that Paul had circumcised Timothy "on account of the Jews." Unlike the Gentile Titus in Gal 2:3 Timothy was the son of a Jewish mother. The stumbling block of the cross: cf 1 Cor 1:23.

9 [12] A sarcastic half-wish that their knife would go beyond mere circumcision; cf Philippians 3:2 and the note there.

10 [13-26] In light of another reminder of the freedom of the gospel (Gal 5:13; cf Gal 5:1), Paul elaborates on what believers are called to do and be: they fulfill the law by love of neighbor (Gal 5:14-15), walking in the Spirit (Gal 5:16-26), as is illustrated by concrete fruit of the Spirit in their lives.

11 [13] Serve . . . through love: cf Gal 5:6.

12 [14] Lev 19:18, emphasized by Jesus (Matthew 22:39; Luke 10:27); cf Romans 13:8-10.

13 [16-25] Spirit . . . flesh: cf Gal 3:3 and the note on Romans 8:1-13.

14 [19-23] Such lists of vices and virtues (cf Romans 1:29-31; 1 Cor 6:9-10) were common in the ancient world. Paul contrasts works of the flesh (Gal 5:19) with fruit (not "works") of the Spirit (Gal 5:22). Not law, but the Spirit, leads to such traits.

15 [21] Occasions of envy: after the Greek word phthonoi, "envies," some manuscripts add a similar sounding one, phonoi, "murders."

迦拉达书 Galatians Chapter 6
Galatians
Chapter 6

1 1 Brothers, even if a person is caught in some transgression, you who are spiritual should correct that one in a gentle spirit, looking to yourself, so that you also may not be tempted.

弟兄们,如果见一个人陷于某种过犯,你们既是属神的人,就该以柔和的心神矫正他;但你们自己要小心,免得也陷入诱惑。

2 Bear one another's burdens, and so you will fulfill the law of Christ. 2

你们应彼此协助背负重担,这样,你们就满全了基督的法律。

3 For if anyone thinks he is something when he is nothing, he is deluding himself.

人本来不算什么,若自以为算什么,就是欺骗自己。

4 3 Each one must examine his own work, and then he will have reason to boast with regard to himself alone, and not with regard to someone else;

各人只该考验自己的行为,这样,对自己也许有可夸耀之处,但不是对别人夸耀,

5 for each will bear his own load.

因为各人要背负自己的重担。

6 One who is being instructed in the word should share all good things with his instructor. 4

学习真道的,应让教师分享自己的一切财物。

7 Make no mistake: God is not mocked, for a person will reap only what he sows,

你们切不要错了,天主是嘲笑不得的:人种什么,就收什么。

8 because the one who sows for his flesh will reap corruption from the flesh, but the one who sows for the spirit will reap eternal life from the spirit.

那随从肉情撒种的,必由肉情收获败坏;然而那随从圣神撒种的,必由圣神收获永生。

9 Let us not grow tired of doing good, for in due time we shall reap our harvest, if we do not give up.

为此,我们行善不要厌倦;如果不松懈,到了适当的时节,必可收获。

10 So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith. 5

所以,我们一有机会,就应向众人行善,尤其应向有同样信德的家人。

11 6 7 See with what large letters I am writing to you in my own hand!

你们看,我亲手给你们写的是多么大的字!

12 8 It is those who want to make a good appearance in the flesh who are trying to compel you to have yourselves circumcised, only that they may not be persecuted for the cross of Christ.

那些逼迫你们受割损的人,是想以外表的礼节来图人称赞,免得因基督的十字架遭受迫害;

13 Not even those having themselves circumcised 9 observe the law themselves; they only want you to be circumcised so that they may boast of your flesh.

其实,他们虽然受了割损,却也不遵守法律;他们只是愿意你们受割损,为能因在你们的肉身上所行的礼仪而夸耀。

14 But may I never boast except in the cross of our Lord Jesus Christ, through which 10 the world has been crucified to me, and I to the world.

至于我,我只以我们的主耶稣基督的十字架来夸耀,因为借着基督,世界于我已被钉在十字架上了;我于世界也被钉在十字架上了。

15 For neither does circumcision mean anything, nor does uncircumcision, but only a new creation. 11

其实,割损或不割损都算不得什么,要紧的是新受造的人。

16 Peace and mercy be to all who follow this rule 12 and to the Israel of God.

凡以此为规律而行的,愿平安与怜悯降在他们身上,即降在天主的新以色列身上!

17 From now on, let no one make troubles for me; for I bear the marks of Jesus 13 on my body.

从今以后,我切愿没有人再烦扰我,因为在我身上,我带有耶稣的烙印。

18 The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.

弟兄们!愿我们的主耶稣基督的恩宠,常与你们的心灵同在!阿们。


Footnotes(注解)

1 [1-10] The ethical exhortations begun at Gal 5:1 continue with a variety of admonitions to the community (brothers: see the note on Gal 1:2). Nearly every sentence contains a separate item of practical advice; the faith and freedom of the gospel underlie each maxim. Tensions and temptation within communal life have previously been addressed in Gal 5:15, 26 and Gal 6:1 continues with a case in which a person is caught in some transgression such as those in Gal 5:19-21; cf Gal 2:17.

2 [2] The law of Christ: cf Romans 8:2; 1 Cor 9:21; Gal 5:14. The principle of love for others is meant. To bear one another's burdens is to "serve one another through love" (Gal 5:13).

3 [4-5] Self-examination is the cure for self-deception. Compare what you are with what you were before, and give the glory to God; cf Romans 6:19-22. Load: used elsewhere of a soldier's pack. Correcting one's own conduct avoids burdening others with it.

4 [6] Implies oral instruction in the faith by catechists; these are to be remunerated for their service; cf Romans 15:27.

5 [10] The family of the faith: the Christian household or church. Doing good has a universal object (to all), but the local community makes specific the reality of those to be served.

6 [11-18] A postscript in Paul's own hand, as was his practice (see 1 Cor 16:21; 2 Thes 3:17). Paul summarizes his appeal against his opponents (Gal 6:12-13), then returns to his message of glorying in the cross, not in circumcision, as the means of salvation (Gal 6:14-15; cf Gal 5:11). A benediction follows at Gal 6:16. In the polemical spirit that the attack on his apostleship called forth (Gal 1:11-2:21), Paul reasserts his missionary credentials (Gal 6:17) before giving a final benediction (Gal 6:18).

7 [11] Large letters: in contrast to the finer hand of the scribe who wrote the letter up to this point. The larger Greek letters make Paul's message even more emphatic. Some find a hint of poor eyesight on Paul's part. See the note on Gal 4:13.

8 [12-15] The Jewish Christian opponents wished not to be persecuted, possibly by Jews. But since Judaism seems to have had a privileged status as a religion in the Roman empire, circumcised Christians might, if taken as Jews, thereby avoid persecution from the Romans. In any case, Paul instead stresses conformity with the cross of our Lord Jesus Christ; cf Gal 2:19-21; 5:11.

9 [13] Those having themselves circumcised: other manuscripts read, "those who have had themselves circumcised."

10 [14] Through which: or "through whom."

11 [15] New creation: or "new creature"; cf 2 Cor 5:17.

12 [16] This rule: the principle in Gal 6:14, 15. The Israel of God: while the church may be meant (the phrase can be translated "to all who follow this rule, even the Israel of God"; cf Gal 6:10; 1 Cor 10:18), the reference may also be to God's ancient people, Israel; cf Psalm 125:5; 128:6.

13 [17] The marks of Jesus: slaves were often branded by marks (stigmata) burned into their flesh to show to whom they belonged; so also were devotees of pagan gods. Paul implies that instead of outdated circumcision, his body bears the scars of his apostolic labors (2 Cor 11:22-31), such as floggings (Acts 16:22; 2 Cor 11:25) and stonings (Acts 14:19), that mark him as belonging to the Christ who suffered (cf Romans 6:3; 2 Cor 4:10; Col 1:24) and will protect his own.
厄弗所书 Ephesians Chapter 1
Ephesians
Chapter 1

1 1 Paul, an apostle of Christ Jesus by the will of God, to the holy ones who are (in Ephesus) 2 faithful in Christ Jesus:

因天主的旨意,做耶稣基督宗徒的保禄,致书给那些【在厄弗所的】圣徒和信仰基督耶稣的人。

2 grace to you and peace from God our Father and the Lord Jesus Christ.

愿恩宠与平安,由我们的父天主和主耶稣基督,赐与你们!

3 3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens, 4

愿我们的主耶稣基督的天主和父受赞美!他在天上,在基督内,以各种属神的祝福,祝福了我们,

4 as he chose us in him, before the foundation of the world, to be holy and without blemish before him. In love

因为他於创世以前,在基督内已拣选了我们,为使我们在他面前,成为圣洁无瑕疵的;

5 he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will,

又由於爱,按照自己旨意的决定,预定了我们藉著耶稣基督获得义子的名分,而归於他,

6 for the praise of the glory of his grace that he granted us in the beloved.

为颂扬他恩宠的光荣,这恩宠是他在自己的爱子内赐与我们的;

7 In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace

我们就是全凭天主丰厚的恩宠,在他的爱子内,藉他爱子的血,获得了救赎,罪过的赦免。

8 that he lavished upon us. In all wisdom and insight,

的确,天主丰厚地把这恩宠倾注在我们身上,赐与我们各种智慧和明达,

9 he has made known to us the mystery 5 of his will in accord with his favor that he set forth in him

为使我们知道,他旨意的奥秘,是全照他在爱子内所定的计划;

10 as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth.

就是依照他的措施,当时期一满,就使天上和地上的万有,总归於基督元首。

11 In him we were also chosen, destined in accord with the purpose of the one who accomplishes all things according to the intention of his will,

我们也是在基督内得作天主的产业,因为我们是由那位按照自己旨意的计划施行万事者,早预定了的,

12 so that we might exist for the praise of his glory, we who first hoped 6 in Christ.

为使我们这些首先在默西亚内怀著希望的人,颂扬他的光荣;

13 In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed 7 with the promised holy Spirit,

在基督内,你们一听到了真理的话,即你们得救的福音,便信从了,且在他内受了恩许圣神的印证;

14 which is the first installment 8 of our inheritance toward redemption as God's possession, to the praise of his glory.

这圣神就是我们得嗣业的保证,为使天主所置为嗣业的子民,蒙受完全的救赎,为颂扬他的光荣。

15 9 Therefore, I, too, hearing of your faith in the Lord Jesus and of your love 10 for all the holy ones,

因此,我一听见你们对主耶稣的信德和对众圣徒的爱德,

16 do not cease giving thanks for you, remembering you in my prayers,

便不断为你们感谢天主,在我的祈祷中纪念你们,

17 that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation resulting in knowledge of him.

为使我们的主耶稣基督的天主,即那光荣的父,把智慧和启示的神恩,赐与你们,好使你们认识他;

18 May the eyes of (your) hearts be enlightened, that you may know what is the hope that belongs to his call, what are the riches of glory in his inheritance among the holy ones,

并光照你们心灵的眼目,为叫你们认清他的宠召有什麽希望,在圣徒中他嗣业的光荣,是怎样丰厚;

19 and what is the surpassing greatness of his power for us who believe, in accord with the exercise of his great might,

他对我们虔信的人,所施展的强有力而见效的德能是怎样的伟大。

20 which he worked in Christ, raising him from the dead and seating him at his right hand in the heavens,

正如他已将这德能施展在基督身上,使他从死者中复活,叫他在天上坐在自己右边,

21 far above every principality, authority, power, and dominion, and every name that is named not only in this age but also in the one to come.

超乎一切率领者、掌权者、异能者、宰制者,以及一切现世及来世的可称呼的名号以上;

22 And he put all things beneath his feet and gave him as head over all things to the church,

又将万有置於他的脚下,使他在教会内作至上的元首,

23 which is his body, 11 the fullness of the one who fills all things in every way.

这教会就是基督的身体,就是在一切内充满一切者的圆满。


Footnotes(注解)

1 [1-2] For the epistolary form used at the beginning of letters, see the note on Romans 1:1-7. Twenty-two of the thirty Greek words in Eph 1:1-2 also occur in Col 1:1-2.

2 [1] [In Ephesus]: the phrase is lacking in important early witnesses such as P46 (3rd cent.), and Sinaiticus and Vaticanus (4th cent.), appearing in the latter two as a fifth-century addition. Basil and Origen mention its absence from manuscripts. See Introduction. Without the phrase, the Greek can be rendered, as in Col 1:2, "to the holy ones and faithful brothers in Christ."

3 [3-14] While a Pauline letter usually continues after the greeting with a prayer of thanksgiving, as in Eph 1:15-23 below, Ephesians first inserts a blessing of God for the blessings Christians have experienced, as in 2 Cor 1:3-4 and 1 Peter 1:3-12. The blessing here, akin to a Jewish berakah, is rich in images almost certainly drawn from hymns and liturgy. Many ideas here are also found in Col 1:3-23. Certain phrases are frequently repeated, such as in Christ (Eph 1:3, 10, 12) or in him (Eph 1:4, 7, 9, 11, 13) or in the Beloved (Eph 1:6) and (for) the praise of (his) glory (Eph 1:6, 12, 14). Some terms like chose (Eph 1:4) and destined (Eph 1:5) reflect Old Testament theology (Deut 7:7; 9:4-6; 23:5) or Pauline themes (redemption, Eph 1:7, 14; grace, Eph 1:6, 7) or specific emphases in Col (forgiveness, Col 1:14). A triadic structure is discernible in Eph 1:3-14: God the Father (Eph 1:3-6, 8, 11), Christ (Eph 1:3, 5, 7-10, 12), and the Spirit (Eph 1:13-14). The spiritual blessings Christians have received through Christ (Eph 1:3) are gratefully enumerated: the call to holiness (Eph 1:4; cf Col 1:22); the gift of divine adoption establishing a unique spiritual relationship with God the Father through Christ (Eph 1:5; cf Gal 4:5); liberation from sin through Christ's sacrificial death (Eph 1:7); revelation of God's plan of salvation in Christ (Eph 1:9; cf Eph 3:3-4; Romans 16:25); the gift of election and faith in Christ bestowed upon Jewish Christians (see the note on Eph 1:12, we who first hoped in Christ); and finally, the same gift granted to Gentiles (Eph 1:13, you also). In the Christ-centered faith and existence of the Christian communities the apostle sees the predetermined plan of God to bring all creation under the final rule of Christ (Eph 1:4-5, 9-10) being made known (Eph 1:9) and carried through, to God's glory (Eph 1:6, 12, 14).

4 [3] In the heavens: literally, "in the heavenlies" or "in the heavenly places," a term in Eph for the divine realm.

5 [9] Mystery: as in Romans 16:25; Col 1:26, 27 and elsewhere, a secret of God now revealed in the plan to save and sum up all things in Christ (Eph 1:10); cf Eph 3:3-6.

6 [12] We who first hoped: probably Jewish Christians (contrast Eph 1:13, you, the Gentiles); possibly the people of Israel, "we who already enjoyed the hope of Christ," or perhaps present hope in contrast to future redemption (cf Eph 1:14).

7 [13] Sealed: by God, in baptism; cf Eph 4:30; 2 Cor 1:22.

8 [14] First installment: down payment by God on full salvation, as at 2 Cor 1:22.

9 [15-23] See the note on Romans 1:8 for the thanksgiving form in a letter. Much of the content parallels thoughts in Col 1:3-20. The prayer moves from God and Christ (Eph 1:17, 20-21) to the Ephesians (Eph 1:17-19) and the church (Eph 1:22-23). Paul asks that the blessing imparted by God the Father (Eph 1:3) to the Ephesians will be strengthened in them through the message of the gospel (Eph 1:13, 17-19). Those blessings are seen in the context of God's might in establishing the sovereignty of Christ over all other creatures (Eph 1:19-21) and in appointing him head of the church (Eph 1:22-23). For the allusion to angelic spirits in Eph 1:21, see Romans 8:38 and Col 1:16. Here, as in 1 Cor 15:24-25 and Col 2:15, every such principality and power is made subject to Christ.

10 [15] Your faith . . . your love: some manuscripts omit the latter phrase, but cf Col 1:4.

11 [23] His body: the church (Eph 1:22); cf the note on Col 1:18. Only in Eph and Col is Christ the head of the body, in contrast to the view in 1 Cor 12 and Romans 12:4-8 where Christ is equated with the entire body or community. Fullness: see the note on Col 1:19. Some take the one who fills as God, others as Christ (cf Eph 4:10). If in Christ "dwells the fullness of the deity bodily" (Col 2:9), then, as God "fills" Christ, Christ in turn fills the church and the believer (Eph 3:19; 5:18). But the difficult phrases here may also allow the church to be viewed as the "complement" of Christ who is "being filled" as God's plan for the universe is carried out through the church (cf Eph 3:9-10).

厄弗所书 Ephesians Chapter 2
Ephesians
Chapter 2

1 1 2 You were dead in your transgressions and sins 3

你们从前因著你们的过犯和罪恶是死的;

2 in which you once lived following the age of this world, 4 following the ruler of the power of the air, the spirit that is now at work in the disobedient.

那时你们生活在过犯罪恶中,跟随这世界的风气,顺从空中权能的首领,即现今在悖逆之子身上发生作用的恶神。

3 All of us once lived among them in the desires of our flesh, following the wishes of the flesh and the impulses, and we were by nature children of wrath, like the rest.

就连我们从前也都在这样环境中生活过,放纵肉身的私欲,照肉身和心意所喜好的行事,且生来就是义怒之子,和别人一样。

4 But God, who is rich in mercy, because of the great love he had for us,

然而富於慈悲的天主,因著他爱我们的大爱,

5 even when we were dead in our transgressions, brought us to life with Christ 5 (by grace you have been saved),

竟在我们因过犯死了的时候,使我们同基督一起生活──可见你们得救,是由於恩宠──

6 raised us up with him, and seated us with him in the heavens in Christ Jesus,

且使我们同他一起复活,在基督耶稣内使我们和他一同坐在天上,

7 that in the ages to come he might show the immeasurable riches of his grace in his kindness to us in Christ Jesus.

为将自己无限丰富的恩宠,即他在基督耶稣内,对我们所怀有的慈惠,显示给未来的世代。

8 For by grace you have been saved through faith, and this is not from you; it is the gift of God;

因为你们得救是由於恩宠,藉著信德,所以得救并不是出於你们自己,而是天主的恩惠;

9 it is not from works, so no one may boast.

不是出於功行,免得有人自夸。

10 For we are his handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should live in them.

原来我们是他的化工,是在基督耶稣内受造的,为行天主所预备的各种善工,叫我们在这些善工中度日。

11 6 Therefore, remember that at one time you, Gentiles in the flesh, called the uncircumcision by those called the circumcision, which is done in the flesh by human hands,

所以你们应该记得,你们从前生来本是外邦人,被那些称为受割损的人──割损本是人手在肉身上所行的──称为未受割损的人;

12 were at that time without Christ, alienated from the community of Israel 7 and strangers to the covenants of promise, without hope and without God in the world.

记得那时你们没有默西亚,与以色列社团隔绝,对恩许的盟约是局外人,在这世界上没有希望,没有天主。

13 But now in Christ Jesus you who once were far off have become near by the blood of Christ.

但是现今在基督耶稣内,你们从前远离天主的人,借著基督的血,成为亲近的了。

14 8 For he is our peace, he who made both one and broke down the dividing wall of enmity, through his flesh,

因为基督是我们的和平,他使双方合而为一;他以自己的肉身,拆毁了中间阻隔的墙壁,就是双方的仇恨,

15 abolishing the law with its commandments and legal claims, that he might create in himself one new person 9 in place of the two, thus establishing peace,

并废除了由规条命令所组成的法律,为把双方在自己身上造成一个新人,而成就和平。

16 and might reconcile both with God, in one body, through the cross, putting that enmity to death by it.

他以十字架诛灭了仇恨,也以十字架使双方合成一体,与天主和好。

17 He came and preached peace to you who were far off and peace to those who were near,

所以他来,向你们远离的人传布了和平的福音,也向那亲近的人传布了和平,

18 for through him we both have access in one Spirit to the Father.

因为借著他,我们双方在一个圣神内,才得以进到父面前。

19 So then you are no longer strangers and sojourners, but you are fellow citizens with the holy ones and members of the household of God,

所以你们已不再是外方人或旅客,而是圣徒的同胞,是天主的家人;

20 built upon the foundation of the apostles and prophets, with Christ Jesus himself as the capstone. 10

已被建筑在宗徒和先知的基础上,而基督耶稣自己却是这建筑物的角石,

21 Through him the whole structure is held together and grows into a temple sacred in the Lord;

靠著他,整个建筑物结构紧凑,逐渐扩大,在主内成为一座圣殿;

22 in him you also are being built together into a dwelling place of God in the Spirit.

并且靠著他,你们也一同被建筑,因著圣神,成为天主的住所。



Footnotes(注解)

1 [1-22] The gospel of salvation (Eph 1:13) that God worked in Christ (Eph 1:20) is reiterated in terms of what God's great love (Eph 2:4), expressed in Christ, means for us. The passage sometimes addresses you, Gentiles (Eph 2:1-2, 8, 11-13, 19, 22), but other times speaks of all of us who believe (Eph 2:3-7, 10, 14, 18). In urging people to remember their grim past when they were dead in sins (Eph 2:1-3, 11-12) and what they are now in Christ (Eph 2:4-10, 13), the author sees both Jew and Gentile reconciled with God, now one new person, a new humanity, one body, the household of God, a temple and dwelling place of God's Spirit (Eph 2:15-16, 19-22). The presentation falls into two parts, the second stressing more the meaning for the church.

2 [1-10] The recipients of Paul's letter have experienced, in their redemption from transgressions and sins, the effect of Christ's supremacy over the power of the devil (Eph 2:1-2; cf Eph 6:11-12), who rules not from the netherworld but from the air between God in heaven and human beings on earth. Both Jew and Gentile have experienced, through Christ, God's free gift of salvation that already marks them for a future heavenly destiny (Eph 2:3-7). The language dead, raised us up, and seated us . . . in the heavens closely parallels Jesus' own passion and Easter experience. The terms in Eph 2:8-9 describe salvation in the way Paul elsewhere speaks of justification: by grace, through faith, the gift of God, not from works; cf Gal 2:16-21; Romans 3:24-28. Christians are a newly created people in Christ, fashioned by God for a life of goodness (Eph 2:10).

3 [1-7] These verses comprise one long sentence in Greek, the main verb coming in Eph 2:5, God brought us to life, the object you/us dead in . . . transgressions being repeated in Eph 2:1, 5; cf Col 2:13.

4 [2] Age of this world: or "aeon," a term found in gnostic thought, possibly synonymous with the rulers of this world, but also reflecting the Jewish idea of "two ages," this present evil age and "the age to come"; cf 1 Cor 3:19; 5:10; 7:31; Gal 1:4; Titus 2:12. The disobedient: literally, "the sons of disobedience," a Semitism as at Isaiah 30:9.

5 [5] Our relation through baptism with Christ, the risen Lord, is depicted in terms of realized eschatology, as already exaltation, though Eph 2:7 brings in the future aspect too.

6 [11-22] The Gentiles lacked Israel's messianic expectation, lacked the various covenants God made with Israel, lacked hope of salvation and knowledge of the true God (Eph 2:11-12); but through Christ all these religious barriers between Jew and Gentile have been transcended (Eph 2:13-14) by the abolition of the Mosaic covenant-law (Eph 2:15) for the sake of uniting Jew and Gentile into a single religious community (Eph 2:15-16), imbued with the same holy Spirit and worshiping the same Father (Eph 2:18). The Gentiles are now included in God's household (Eph 2:19) as it arises upon the foundation of apostles assisted by those endowed with the prophetic gift (Eph 3:5), the preachers of Christ (Eph 2:20; cf 1 Cor 12:28). With Christ as the capstone (Eph 2:20; cf Isaiah 28:16; Matthew 21:42), they are being built into the holy temple of God's people where the divine presence dwells (Eph 2:21-22).

7 [12] The community of Israel: or "commonwealth"; cf Eph 4:18. The covenants: cf Romans 9:4: with Abraham, with Moses, with David.

8 [14-16] The elaborate imagery here combines pictures of Christ as our peace (Isaiah 9:5), his crucifixion, the ending of the Mosaic law (cf Col 2:14), reconciliation (2 Cor 5:18-21), and the destruction of the dividing wall such as kept people from God in the temple or a barrier in the heavens.

9 [15] One new person: a corporate body, the Christian community, made up of Jews and Gentiles, replacing ancient divisions; cf Romans 1:16.

10 [20] Capstone: the Greek can also mean cornerstone or keystone.



厄弗所书 Ephesians Chapter 3
Ephesians
Chapter 3

1 1 Because of this, I, Paul, a prisoner of Christ 2 (Jesus) for you Gentiles—

因此,我保禄为你们外邦人的缘故,作基督耶稣囚犯的,为你们祈祷──

2 if, as I suppose, you have heard of the stewardship 3 of God's grace that was given to me for your benefit,

想你们必听说过天主的恩宠,为了你们赐与我的职分:

3 (namely, that) the mystery 4 was made known to me by revelation, as I have written briefly earlier.

就是借着启示,使我得知我在上边已大略写过的奥秘;

4 When you read this you can understand my insight into the mystery of Christ,

你们照着读了,便能明白我对基督的奥秘所有的了解,

5 which was not made known to human beings in other generations as it has now been revealed to his holy apostles and prophets by the Spirit,

这奥秘在以前的世代中,没有告诉过任何人,有如现在一样,藉圣神已启示给他的圣宗徒和先知;

6 that the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel.

这奥秘就是:外邦人藉著福音在基督耶稣内与犹太人同为承继人,同为一身,同为恩许的分享人。

7 Of this I became a minister by the gift of God's grace that was granted me in accord with the exercise of his power.

至於我,我依照天主大能的功效所赐与我的恩宠,作了这福音的仆役;

8 To me, the very least of all the holy ones, this grace was given, to preach to the Gentiles the inscrutable riches of Christ,

我原是一切圣徒中最小的,竟蒙受了这恩宠,得向外邦宣布基督那不可测量的丰富福音,

9 and to bring to light [for all] 5 what is the plan of the mystery hidden from ages past in God who created all things,

并光照一切人,使他们明白,从创世以来,即隐藏在创造万有的天主内的奥秘,

10 so that the manifold wisdom of God might now be made known through the church to the principalities and authorities 6 in the heavens.

为使天上的率领者和掌权者,现在借着教会,得知天主的各样智慧,

11 This was according to the eternal purpose that he accomplished in Christ Jesus our Lord,

全是按照他在我们的主基督耶稣内所实现的永远计划;

12 in whom we have boldness of speech and confidence of access through faith in him.

所以只有在基督内,我们才可藉著对他所怀的信德,放心大胆地怀著依恃之心,进到天主面前。

13 So I ask you not to lose heart over my afflictions for you; this is your glory.

为此,我请求你们,不要因我为你们所受的苦难而沮丧,我的苦难原是你们的光荣。

14 7 8 For this reason I kneel before the Father,

因此,我在天父面前屈膝──

15 from whom every family in heaven and on earth is named,

上天下地的一切家族都是由他而得名──

16 that he may grant you in accord with the riches of his glory to be strengthened with power through his Spirit in the inner self,

求他依照他丰富的光荣,藉著他的圣神,以大能坚固你们内在的人,

17 and that Christ may dwell in your hearts through faith; that you, rooted and grounded in love,

并使基督因着你们的信德,住在你们心中,叫你们在爱德上根深蒂固,奠定基础,

18 may have strength to comprehend with all the holy ones what is the breadth and length and height and depth,

为使你们能够同众圣徒领悟基督的爱是怎样的宽、广、高、深,

19 and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.

并知道基督的爱是远超人所能知的,为叫你们充满天主的一切富裕。

20 Now to him who is able to accomplish far more than all we ask or imagine, by the power at work within us,

愿光荣归於天主,他能照他在我们身上所发挥的德能,成就一切,远超我们所求所想的。

21 to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

愿他在教会内,并在基督耶稣内,获享光荣,至於万世万代!阿们。




Footnotes(注解)

1 [1-13] Paul reflects on his mission to the Gentiles. He alludes to his call and appointment to the apostolic office (Eph 3:2-3) and how his insight through revelation, as well as that of the other apostles and charismatic prophets in the church (Eph 3:4-5), has deepened understanding of God's plan of salvation in Christ. Paul is the special herald (Eph 3:7) of a new promise to the Gentiles (Eph 3:6): that the divine plan includes them in the spiritual benefits promised to Israel. Not only is this unique apostolic role his; Paul also has been given the task of explaining to all the divine plan of salvation (Eph 3:8-9), once hidden. Through the church, God's plan to save through Christ is becoming manifest to angelic beings (eph 3:10; cf Eph 1:21), in accord with God's purpose (Eph 3:11). The fulfillment of the plan in Christ gives the whole church more confidence through faith in God (Eph 3:12). The readers of this letter are also thereby encouraged to greater confidence despite Paul's imprisonment (Eph 3:13).

2 [1] A prisoner of Christ: see Introduction. Paul abruptly departs from his train of thought at the end of Eph 3:1 leaving an incomplete sentence.

3 [2] Stewardship: the Greek is the same term employed at Eph 1:10 for the plan that God administers (Col 1:25) and in which Paul plays a key role.

4 [3-4] The mystery: God's resolve to deliver Gentiles along with Israel through Christ; cf the notes on Eph 1:9; 3:9.

5 [9] [For all]: while some think this phrase was added so as to yield the sense "to enlighten all about the plan . . . ," it is more likely that some manuscripts and Fathers omitted it accidentally or to avoid the idea that all conflicted with Paul's assignment to preach to the Gentiles (Eph 3:8) specifically.

6 [10] Principalities and authorities: see the note on Eph 1:15-23 regarding Eph 3:21.

7 [14-21] The apostle prays that those he is addressing may, like the rest of the church, deepen their understanding of God's plan of salvation in Christ. It is a plan that affects the whole universe (Eph 3:15) with the breadth and length and height and depth of God's love in Christ (Eph 3:18) or possibly the universe in all its dimensions. The apostle prays that they may perceive the redemptive love of Christ for them and be completely immersed in the fullness of God (Eph 3:19). The prayer concludes with a doxology to God (Eph 3:20-21).

8 [14-15] Every family: in the Greek there is wordplay on the word for the Father (patria, pater). The phrase could also mean "God's whole family" (cf Eph 2:21).

厄弗所书 Ephesians Chapter 4
Ephesians
Chapter 4

1 1 I, then, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received,

所以我在这主内为囚犯的恳求你们,行动务要与你们所受的宠召相称,

2 with all humility and gentleness, with patience, bearing with one another through love,

凡事要谦逊、温和、忍耐,在爱德中彼此担待,

3 striving to preserve the unity of the spirit through the bond of peace:

尽力以和平的联系,保持心神的合一,

4 2 one body and one Spirit, as you were also called to the one hope of your call;

因为只有一个身体和一个圣神,正如你们蒙召,同有一个希望一样。

5 one Lord, one faith, one baptism;

只有一个主,一个信德,一个洗礼;

6 one God and Father of all, who is over all and through all and in all.

只有一个天主和众人之父,他超越众人,贯通众人,且在众人之内。

7 But grace was given to each of us according to the measure of Christ's gift.

但我们各人所领受的恩宠,却是按照基督赐恩的尺度。

8 Therefore, it says:"He ascended 3 on high and took prisoners captive; he gave gifts to men."

为此经上说:‘他带领俘虏,升上高天,且把恩惠赐与人。’

9 What does"he ascended" mean except that he also descended into the lower (regions) of the earth?

说他上升了,岂不是说他曾下降到地下吗?

10 The one who descended is also the one who ascended far above all the heavens, that he might fill all things.

那下降的,正是上升超乎诸天之上,以充满万有的那一位,

11 4 And he gave some as apostles, others as prophets, others as evangelists, others as pastors and teachers,

就是他赐与这些人作宗徒,那些人作先知,有的作传福音者,有的作司牧和教师,

12 to equip the holy ones for the work of ministry, 5 for building up the body of Christ,

为成全圣徒,使之各尽其职;为建树基督的身体,

13 until we all attain to the unity of faith and knowledge of the Son of God, to mature manhood, 6 to the extent of the full stature of Christ,

直到我们众人都达到对於天主子,有一致的信仰和认识,成为成年人,达到基督圆满年龄的程度;

14 so that we may no longer be infants, tossed by waves and swept along by every wind of teaching arising from human trickery, from their cunning in the interests of deceitful scheming.

使我们不再做小孩子,为各种教义之风所飘荡,所卷去,而中了人的阴谋,陷於引入荒谬的诡计;

15 Rather, living the truth in love, we should grow in every way into him who is the head, Christ, 7

反而在爱德中持守真理,在各方面长进,而归於那为元首的基督,

16 from whom the whole body, joined and held together by every supporting ligament, with the proper functioning of each part, brings about the body's growth and builds itself up in love.

本著他,全身都结构紧凑,借着各关节的互相补助,按照各肢体的功用,各尽其职,使身体不断增长,在爱德中将它建立起来。

17 8 So I declare and testify in the Lord that you must no longer live as the Gentiles do, in the futility of their minds;

为此我说,且在主内苦劝你们,生活不要再像外邦人,顺随自己的虚妄思念而生活;

18 darkened in understanding, alienated from the life of God because of their ignorance, because of their hardness of heart,

他们的理智受了蒙蔽,因著他们的无知和固执,与天主的生命隔绝了。

19 they have become callous and have handed themselves over to licentiousness for the practice of every kind of impurity to excess.

这样的人既已麻木,便纵情恣欲,贪行各种不洁。

20 That is not how you learned Christ,

但你们却不是这样学了基督。

21 assuming that you have heard of him and were taught in him, as truth is in Jesus,

如果你们真听过他,按照在耶稣内的真理,在他内受过教,

22 that you should put away the old self of your former way of life, corrupted through deceitful desires,

就该脱去你们照从前生活的旧人,就是因顺从享乐的欲念而败坏的旧人,

23 and be renewed in the spirit of your minds,

应在心思念虑上改换一新,

24 and put on 9 the new self, created in God's way in righteousness and holiness of truth.

穿上新人,就是按照天主的肖像所造,具有真实的正义和圣善的新人。

25 10 Therefore, putting away falsehood, speak the truth, each one to his neighbor, for we are members one of another.

为此,你们应该戒绝谎言,彼此应该说实话,因为我们彼此都是一身的肢体。

26 Be angry but do not sin; do not let the sun set on your anger,11

‘你们纵然动怒,但是不可犯罪;’不可让太阳在你们含怒时西落,

27 and do not leave room for the devil.

也不可给魔鬼留有余地。

28 The thief must no longer steal, but rather labor, doing honest work 12 with his (own) hands, so that he may have something to share with one in need.

那以前偷窃的,不要再偷窃,却更要劳苦,亲手赚取正当的利润,好能周济贫乏的人。

29 No foul language should come out of your mouths, but only such as is good for needed edification, that it may impart grace to those who hear.

一切坏话都不可出於你们的口;但看事情的需要,说造就人的话,叫听众获得益处。

30 And do not grieve the holy Spirit of God, with which you were sealed for the day of redemption. 13

你们不要叫天主的圣神忧郁,因为你们是在他内受了印证,以待得救的日子。

,
31 All bitterness, fury, anger, shouting, and reviling must be removed from you, along with all malice.

一切毒辣、怨恨、忿怒、争吵、毁谤以及一切邪恶,都要从你们中除掉;

32 (And) be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ.

彼此相待,要良善,要仁慈,互相宽恕,如同天主在基督内宽恕了你们一样。



Footnotes(注解)

1 [1-16] A general plea for unity in the church. Christians have been fashioned through the Spirit into a single harmonious religious community (one body, Eph 4:4, 12; cf Eph 4:16), belonging to a single Lord (in contrast to the many gods of the pagan world), and by one way of salvation through faith, brought out especially by the significance of baptism (Eph 4:1-6; cf Romans 6:1-11). But Christian unity is more than adherence to a common belief. It is manifested in the exalted Christ's gifts to individuals to serve so as to make the community more Christlike (Eph 4:11-16). This teaching on Christ as the source of the gifts is introduced in Eph 4:8 by a citation of Psalm 68:18, which depicts Yahweh triumphantly leading Israel to salvation in Jerusalem. It is here understood of Christ, ascending above all the heavens, the head of the church; through his redemptive death, resurrection, and ascension he has become the source of the church's spiritual gifts. The"descent" of Christ (Eph 4:9-10) refers more probably to the incarnation (cf Philippians 2:6-8) than to Christ's presence after his death in the world of the dead (cf 1 Peter 3:19).

2 [4-6] The"seven unities" (church, Spirit, hope; Lord, faith in Christ [Eph 1:13], baptism; one God) reflect the triune structure of later creeds in reverse.

3 [8-10] While the emphasis is on an ascension and gift-giving by Christ, there is also a reference in taking prisoners captive to the aeons and powers mentioned at Eph 1:21; 2:2; 3:10; 6:12.

4 [11] Concerning this list of ministers, cf 1 Cor 12:28 and Romans 12:6-8. Evangelists: missionary preachers (cf Acts 21:8; 2 Tim 4:5), not those who wrote gospels. Pastors and teachers: a single group in the Greek, shepherding congregations.

5 [12] The ministerial leaders in Eph 4:11 are to equip the whole people of God for their work of ministry.

6 [13] Mature manhood: literally,"a perfect man" (cf Col 1:28), possibly the"one new person" of Eph 2:15, though there anthropos suggests humanity, while here aner is the term for male. This personage becomes visible in the church's growing to its fullness in the unity of those who believe in Christ.

7 [15-16] The head, Christ: cf Col 1:18 and contrast 1 Cor 12:12-27 and Romans 12:4-5 where Christ is identified with the whole body, including the head. The imagery may derive from ancient views in medicine, the head coordinating and caring for the body, each ligament (perhaps the ministers of Eph 4:11) supporting the whole. But as at Eph 2:19-22, where the temple is depicted as a growing organism, there may also be the idea here of growing toward the capstone, Christ.

8 [17-24] Paul begins to indicate how the new life in Christ contrasts with the Gentiles' old way of existence. Literally, the old self (Eph 4:22) and the new self (Eph 4:24) are"the old man" and"the new man" (anthropos, person), as at Eph 2:15; cf the note on Eph 4:13.

9 [24] Put on: in baptism. See the note on Gal 3:27.

10 [4:25-6:20] For similar exhortations to a morally good life in response to God's gift of faith, see the notes on Romans 12:1-13:14 and Gal 5:13-26.

11 [26] If angry, seek reconciliation that day, not giving the devil (Eph 6:11) opportunity to lead into sin.

12 [28] Honest work: literally,"the good." His [own] hands: some manuscripts have the full phrase as in 1 Cor 4:12.

13 [30] See the note on Eph 1:13.



厄弗所书 Ephesians Chapter 5
Ephesians
Chapter 5

1 So be imitators of God, 1 as beloved children,

所以你们应该效法天主,如同蒙宠爱的儿女一样;

2 and live in love, as Christ loved us and handed himself over for us as a sacrificial offering to God for a fragrant aroma.

又应该在爱德中生活,就如基督爱了我们,且为我们把自己交出,献於天主作为馨香的供物和祭品。

3 Immorality or any impurity or greed must not even be mentioned among you, as is fitting among holy ones,

至於邪淫,一切不洁和贪婪之事,在你们中间,连提也不要提:如此才合乎圣徒的身份。

4 no obscenity or silly or suggestive talk, which is out of place, but instead, thanksgiving.

同样,猥亵、放荡和轻薄的戏言都不相宜;反要说感恩的话,

5 Be sure of this, that no immoral or impure or greedy person, that is, an idolater, has any inheritance in the kingdom of Christ and of God.

因为你们应该清楚知道:不论是犯邪淫的,行不洁的,或是贪婪的──即崇拜偶像的──在基督和天主的国内,都不得承受产业。

6 Let no one deceive you with empty arguments, for because of these things the wrath of God is coming upon the disobedient.2

不要让任何人以浮言欺骗你们,因为就是为了这些事,天主的忿怒才降在这些悖逆之子身上。

7 So do not be associated with them.

所以你们不要作这些人的同伴。

8 For you were once darkness, but now you are light in the Lord. Live as children of light,

从前你们原是黑暗,但现在你们在主内却是光明,生活自然要像光明之子一样;

9 for light produces every kind of goodness and righteousness and truth.

光明所结的果实,就是各种良善、正义和诚实,

10 Try to learn what is pleasing to the Lord.

你们要体察什麽是主所喜悦的;

11 Take no part in the fruitless works of darkness; rather expose them,

不要参与黑暗无益的作为,反要加以指摘,

12 for it is shameful even to mention the things done by them in secret;

因为他们暗中所行的事,就是连提起,也是可耻的。

13 but everything exposed by the light becomes visible,

凡一切事,一经指摘,便由光显露出来;因为凡显露出来的,就成了光明;

14 for everything that becomes visible is light. Therefore, it says: "Awake, O sleeper, and arise from the dead, and Christ will give you light." 3

为此说:‘你这睡眠的,醒起来罢!从死者中起来罢!基督必要光照你;

15 4 Watch carefully then how you live, not as foolish persons but as wise,

所以,你们应细心观察自己怎样生活;不要像无知的人,却要像明智的人;

16 making the most of the opportunity, because the days are evil.

应把握时机,因为这些时日是邪恶的;

17 Therefore, do not continue in ignorance, but try to understand what is the will of the Lord.

因此不要作糊涂人,但要晓得什麽是主的旨意。

18 And do not get drunk on wine, in which lies debauchery, but be filled with the Spirit,

也不要醉酒,醉酒使人淫乱;却要充满圣神,

19 addressing one another (in) psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts,

以圣咏、诗词及属神的歌曲,互相对谈,在你们心中歌颂赞美主;

20 giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father.

为一切事,要因我们的主耶稣基督的名,时时感谢天主父;

21 5 Be subordinate to one another out of reverence for Christ.6

又要怀著敬畏基督的心,互相顺从。

22 Wives should be subordinate to their husbands as to the Lord.

你们作妻子的,应当服从自己的丈夫,如同服从主一样,

23 For the husband is head of his wife just as Christ is head of the church, he himself the savior of the body.

因为丈夫是妻子的头,如同基督是教会的头,他又是这身体的救主。

24 As the church is subordinate to Christ, so wives should be subordinate to their husbands in everything.

教会怎样服从基督,作妻子的也应怎样事事服从丈夫。

25 Husbands, love your wives, even as Christ loved the church and handed himself over for her

你们作丈夫的,应该爱妻子,如同基督爱了教会,并为她舍弃了自己,

26 to sanctify her, cleansing her by the bath of water with the word,

以水洗,藉言语,来洁净她,圣化她,

27 that he might present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.

好使她在自己面前呈现为一个光耀的教会,没有瑕疵,没有皱纹,或其他类似的缺陷;而使她成为圣洁和没有污点的。

28 So (also) husbands should love their wives as their own bodies. He who loves his wife loves himself.

作丈夫的也应当如此爱自己的妻子,如同爱自己的身体一样;那爱自己妻子的,就是爱自己,

29 For no one hates his own flesh but rather nourishes and cherishes it, even as Christ does the church,

因为从来没有人恨过自己的肉身,反而培养抚育它,一如基督之对教会;

30 because we are members of his body.

因为我们都是他身上的肢体。

31 "For this reason a man shall leave (his) father and (his) mother and be joined to his wife, and the two shall become one flesh."

‘为此,人应离开自己的父母,依附自己的妻子,二人成为一体。’

32 This is a great mystery, but I speak in reference to Christ and the church.

这奥秘真是伟大!但我是指基督和教会说的。

33 In any case, each one of you should love his wife as himself, and the wife should respect her husband.

总之,你们每人应当各爱自己的妻子,就如爱自己一样;至於妻子,应该敬重自己的丈夫。



Footnotes(注解)

1 [1] Imitators of God: in forgiving (Eph 4:32) and in loving (as exhibited in how Christ loved us).

2 [6] See the note on Eph 2:2.

3 [14] An early Christian hymn, possibly from a baptismal liturgy. For the content compare Eph 2:5-6; 3:9 and Isaiah 60:1.

4 [15-16,19-20] The wording is similar to Col 4:5 and Eph 3:16-17.

5 [5:21-6:9] Cf the notes on Col 3:18-4:1 and 1 Peter 2:18-3:7 for a similar listing of household duties where the inferior is admonished first (wives, Eph 5:22; children, Eph 6:1; slaves, Eph 6:5), then the superior (husbands, Eph 5:25; fathers, Eph 6:4; masters, Eph 6:9). Paul varies this pattern by an emphasis on mutuality (see Eph 5:20); use of Old Testament material about father and mother in Eph 6:2; the judgment to come for slave-owners (you have a Master in heaven, Eph 6:9); and above all the initial principle of subordination to one another under Christ, thus effectively undermining exclusive claims to domination by one party. Into the section on wives and husbands an elaborate teaching on Christ and the church has been woven (Eph 5:22-33).

6 [21-33] The apostle exhorts married Christians to a strong mutual love. Holding with Genesis 2:24 that marriage is a divine institution (Eph 5:31), Paul sees Christian marriage as taking on a new meaning symbolic of the intimate relationship of love between Christ and the church. The wife should serve her husband in the same spirit as that of the church's service to Christ (Eph 5:22, 24), and the husband should care for his wife with the devotion of Christ to the church (Eph 5:25-30). Paul gives to the Genesis passage its highest meaning in the light of the union of Christ and the church, of which Christlike loyalty and devotion in Christian marriage are a clear reflection (Eph 5:31-33).

厄弗所书 Ephesians Chapter 6
Ephesians
Chapter 6

1 Children, obey your parents (in the Lord), for this is right.

你们作子女的,要在主内听从你们的父母,因为这是理所当然的。

2 "Honor your father and mother." This is the first commandment with a promise,

‘孝敬你的父亲和母亲──这是附有恩许的第一条诫命──

3 "that it may go well with you and that you may have a long life on earth."

为使你得到幸福,并在地上延年益寿。’

4 Fathers, do not provoke your children to anger, but bring them up with the training and instruction of the Lord.

你们作父母的,不要惹你们的子女发怒;但要用主的规范和训诫,教养他们。

5 Slaves, be obedient to your human masters with fear and trembling, in sincerity of heart, as to Christ,

你们作奴仆的,要战战兢兢,以诚实的心,听从你们肉身的主人,如同听从基督一样。

6 not only when being watched, as currying favor, but as slaves of Christ, doing the will of God from the heart,

不要只在人眼前服事,好像单讨人的喜欢,而要像基督的仆人,从心里遵行天主的旨意;

7 willingly serving the Lord and not human beings,

甘心服事,好像服事主,而非服事人,

8 knowing that each will be requited from the Lord for whatever good he does, whether he is slave or free.

因为你们知道:每一个人,或为奴的,或自主的,不论行了什麽善事,都要按他所行的领取主的赏报。

9 Masters, act in the same way toward them, and stop bullying, knowing that both they and you have a Master in heaven and that with him there is no partiality.

至於你们作主人的,要同样对待奴仆,戒用恐吓,因为你们知道,他们和你们在天上有同一个主,而且他是不看情面的。

10 1 Finally, draw your strength from the Lord and from his mighty power.

此外,你们务要在主内,借他的能力作坚强的人。

11 Put on the armor of God so that you may be able to stand firm against the tactics of the devil.

要穿上天主的全副武装,为能抵抗魔鬼的阴谋,

12 For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens.

因为我们战斗不是对抗血和肉,而是对抗率领者,对抗掌权者,对抗这黑暗世界的霸主,对抗天界里邪恶的鬼神。

13 Therefore, put on the armor of God, that you may be able to resist on the evil day and, having done everything, to hold your ground.

为此,你们应拿起天主的全副武装,为使你们在邪恶的日子能够抵得住,并在获得全胜之後,仍屹立不动。

14 So stand fast with your loins girded in truth, clothed with righteousness as a breastplate,

所以要站稳!用真理作带,束起你们的腰,穿上正义作甲,

15 and your feet shod in readiness for the gospel of peace.

以和平的福音作准备走路的鞋,穿在脚上;

16 In all circumstances, hold faith as a shield, to quench all (the) flaming arrows of the evil one.

此外,还要拿起信德作盾牌,使你们能以此扑灭恶者的一切火箭;

17 And take the helmet of salvation and the sword of the Spirit, which is the word of God.

并戴上救恩当盔,拿著圣神作利剑,即天主的话,

18 With all prayer and supplication, pray at every opportunity in the Spirit. To that end, be watchful with all perseverance and supplication for all the holy ones

时时靠着圣神,以各种祈求和哀祷祈祷;且要醒寤不倦,为众圣徒祈求,

19 and also for me, that speech may be given me to open my mouth, to make known with boldness the mystery of the gospel

也为我祈求,使我在开口的时候,赐我能说相称的话,能放心大胆地传扬福音的奥秘──

20 for which I am an ambassador in chains, so that I may have the courage to speak as I must.

为这福音我竟作了带锁链的使者──使我能放心大胆,照我应该宣讲的去宣讲。

21 2 So that you also may have news of me and of what I am doing, Tychicus, my beloved brother and trustworthy minister in the Lord, will tell you everything.

今有我可爱的弟兄,且忠於主的服务者提希苛给你们报告一切,好使你们知道我的事和我现在做什麽。

22 I am sending him to you for this very purpose, so that you may know about us and that he may encourage your hearts.

我特意打发他到你们那里去,为叫你们知道我们的情形,并叫他安慰你们的心。

23 Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.

愿平安、爱德和信德由天主父和主耶稣基督赐与众弟兄!

24 Grace be with all who love our Lord Jesus Christ in immortality.

愿恩宠与那些以永恒不变的爱爱我们的主耶稣基督的人同在!



Footnotes(注解)

1 [10-20] A general exhortation to courage and prayer. Drawing upon the imagery and ideas of Isaiah 11:5; 59:16-17; and Wisdom 5:17-23, Paul describes the Christian in terms of the dress and equipment of Roman soldiers. He observes, however, that the Christian's readiness for combat is not directed against human beings but against the spiritual powers of evil (Eph 6:10-17; cf Eph 1:21; 2:2; 3:10). Unique importance is placed upon prayer (Eph 6:18-20).

2 [21-24] Tychicus: the bearer of the letter; see the note on Col 4:7. Eph 6:21-22 parallel Col 4:7-8, often word for word. If Ephesians is addressed to several Christian communities (see Introduction), it is understandable that no greetings to individual members of these communities should have been included in it.


斐理伯书 Philippians Chapter 1
Philippians
Chapter 1

1 1 Paul and Timothy, slaves 2 of Christ Jesus, to all the holy ones in Christ Jesus who are in Philippi, with the overseers and ministers:

基督耶稣的仆人保禄和弟茂德,致书给斐理伯的众位在基督耶稣内的圣徒、监督及执事;

2 grace to you and peace from God our Father and the Lord Jesus Christ. 3

愿恩宠与平安由天主我们的父和主耶稣基督赐与你们!

3 4 I give thanks to my God at every remembrance of you,

我一想起你们,就感谢我的天主;

4 praying always with joy in my every prayer for all of you,

我每次祈祷,总怀着喜悦为你们众位祈祷,

5 because of your partnership for the gospel from the first day until now.

因为你们从最初的一天直到现在,就协助了宣传福音的工作;

6 I am confident of this, that the one who began a good work in you will continue to complete it until the day of Christ Jesus. 5

我深信,在你们内开始这美好工作的那位,必予以完成,直到耶稣基督的日子。

7 It is right that I should think this way about all of you, because I hold you in my heart, you who are all partners with me in grace, both in my imprisonment and in the defense and confirmation of the gospel.

我这样想念你们众人,是理当的,因为我在心内常怀念你们,不论我带锁链,或辩护或确证福音时,你们常参与了我受的恩宠。

8 For God is my witness, how I long for all of you with the affection of Christ Jesus.

天主为我作证:我是怎样以基督耶稣的情怀爱你们众人。

9 And this is my prayer: that your love may increase ever more and more in knowledge and every kind of perception,

我所祈求的是:愿你们的爱德日渐增长,满渥真知识和各种识见,

10 to discern what is of value, so that you may be pure and blameless for the day of Christ,

使你们能辨别卓绝之事,为叫你们直到基督的日子,常是洁净无瑕的,

11 filled with the fruit of righteousness that comes through Jesus Christ for the glory and praise of God.

赖耶稣基督满结义德的果实,为光荣赞美天主。

12 6 I want you to know, brothers, that my situation has turned out rather to advance the gospel,

弟兄们!我愿意告诉你们,我的环境对于福音的进展反而更有了益处,

13 so that my imprisonment has become well known in Christ throughout the whole praetorium 7 and to all the rest,

以致御营全军和其余众人都明明知道,我带锁链是为基督的缘故;

14 8 and so that the majority of the brothers, having taken encouragement in the Lord from my imprisonment, dare more than ever to proclaim the word fearlessly.

并且大多数的弟兄,因见我带锁链,就依靠主,更敢讲论天主的道理,一点也不害怕。

15 Of course, some preach Christ from envy and rivalry, others from good will.

有些人宣讲基督,固然是出于嫉妒和竞争,有些人却是出于善意;

16 The latter act out of love, aware that I am here for the defense of the gospel;

这些出于爱的人,知道我是被立为护卫福音的;

17 the former proclaim Christ out of selfish ambition, not from pure motives, thinking that they will cause me trouble in my imprisonment.

那些出于私见宣传基督的人,目的不纯正,想要给我的锁链更增添烦恼。

18 What difference does it make, as long as in every way, whether in pretense or in truth, Christ is being proclaimed? And in that I rejoice. 9 Indeed I shall continue to rejoice,

那有什么妨碍呢?无论如何,或是假意,或是诚心,终究是宣传了基督。为此,如今我喜欢,将来我仍然要喜欢,

19 10 for I know that this will result in deliverance for me 11 through your prayers and support from the Spirit of Jesus Christ.

因为我知道,赖你们的祈祷和耶稣基督的圣神的辅助,这事必有利于我的得救。

20 My eager expectation and hope is that I shall not be put to shame in any way, but that with all boldness, now as always, Christ will be magnified in my body, whether by life or by death.

按照我所热切期待希望的,我在任何事上必不会蒙羞,所以现在和从前一样,我反而放心大胆,我或生或死,总要叫基督在我身上受颂扬。

21 For to me life is Christ, and death is gain.

因为在我看来,生活原是基督,死亡乃是利益。

22 If I go on living in the flesh, that means fruitful labor for me. And I do not know which I shall choose.

但如果生活在肉身内,我还能获得工作的效果:我现在选择那一样,我自己也不知道。

23 I am caught between the two. I long to depart this life and be with Christ, (for) that is far better.

我正夹在两者之间:我渴望求解脱而与基督同在一起:这实在是再好没有了;

24 Yet that I remain (in) the flesh is more necessary for your benefit.

但存留在肉身内,对你们却十分重要。

25 And this I know with confidence, that I shall remain and continue in the service of all of you for your progress and joy in the faith,

我确信不疑:我知道我必要存留,且必要为你们众人存留于世,为使你们在信德上,得到进展和喜乐,

26 so that your boasting in Christ Jesus may abound on account of me when I come to you again.

并使你们因着我再来到你们中,同我在基督耶稣内更加欢跃。

27 12 Only, conduct yourselves in a way worthy of the gospel of Christ, so that, whether I come and see you or am absent, I may hear news of you, that you are standing firm in one spirit, with one mind struggling together for the faith of the gospel,

你们生活度日只应合乎基督的福音,好叫我或来看望你们,或不在时,听到关于你们的事,而知道你们仍保持同一的精神,一心一意为福音的信仰共同奋斗,

28 not intimidated in any way by your opponents. This is proof to them of destruction, but of your salvation. And this is God's doing.

一点也不为敌人所吓住:这样证明了他们必将丧亡,你们必将得救,因为这是出于天主,

29 For to you has been granted, for the sake of Christ, not only to believe in him but also to suffer for him.

因为,为了基督的缘故,赐给你们的恩赐,不但是为相信他,而且也是为为他受苦:

30 Yours is the same struggle as you saw in me and now hear about me. 13

就是要遭受你们曾在我身上所见的,及如今由我所听到的同样的决斗。



Footnotes(注解)

1 [1-2] See the note on Romans 1:1-7, concerning the greeting.

2 [1] Slaves: Paul usually refers to himself at the start of a letter as an apostle. Here he substitutes a term suggesting the unconditional obligation of himself and Timothy to the service of Christ, probably because, in view of the good relationship with the Philippians, he wishes to stress his status as a co-servant rather than emphasize his apostolic authority. Reference to Timothy is a courtesy: Paul alone writes the letter, as the singular verb throughout shows (Philippians 1:3-26), and the reference (Philippians 2:19-24) to Timothy in the third person. Overseers: the Greek t, erm episkopos literally means "one who oversees" or "one who supervises," but since the second century it has come to designate the "bishop," the official who heads a local church. In New Testament times this office had not yet developed into the form that it later assumed, though it seems to be well on the way to such development in the Pastorals; see 1 Tim 3:2 and Titus 1:7, where it is translated bishop. At Philippi, however (and at Ephesus, according to Acts 20:28), there was more than one episkopos, and the precise function of these officials is uncertain. In order to distinguish this office from the later stages into which it developed, the term is here translated as overseers. Ministers: the Greek term diakonoi is used frequently in the New Testament to designate "servants," "attendants," or "ministers." Paul refers to himself and to other apostles as "ministers of God" (2 Cor 6:4) or "ministers of Christ" (2 Cor 11:23). In the Pastorals (1 Tim 3:8, 12) the diakonos has become an established official in the local church; hence the term is there translated as deacon. The diakonoi at Philippi seem to represent an earlier stage of development of the office; we are uncertain about their precise functions. Hence the term is here translated as ministers. See Romans 16:1, where Phoebe is described as a diakonos (minister) of the church of Cenchreae. 1, 2: The gifts come from Christ the Lord, not simply through him from the Father; compare the christology in Philippians 2:6-11.

3 [2] The gifts come from Christ the Lord, not simply through him from the Father; compare the christology in Philippians 2:6-11.

4 [3-11] As in Romans 1:8-15 and all the Pauline letters except Galatians, a thanksgiving follows, including a direct prayer for the Philippians (Philippians 1:9-11); see the note on Romans 1:8. On their partnership for the gospel (Philippians 1:5), cf Philippians 1:29-30; 4:10-20. Their devotion to the faith and to Paul made them his pride and joy (Philippians 4:1). The characteristics thus manifested are evidence of the community's continuing preparation for the Lord's parousia (Philippians 1:6, 10). Paul's especially warm relationship with the Philippians is suggested here (Philippians 1:7-8) as elsewhere in the letter. The eschatology serves to underscore a concern for ethical growth (Eph 1:9-11), which appears throughout the letter.

5 [6] The day of Christ Jesus: the parousia or triumphant return of Christ, when those loyal to him will be with him and share in his eternal glory; cf Philippians 1:10; 2:16; 3:20-21; 1 Thes 4:17; 5:10; 2 Thes 1:10; 1 Cor 1:8.

6 [12-26] The body of the letter begins with an account of Paul's present situation, i.e., his imprisonment (Philippians 1:12-13; see Introduction), and then goes on with advice for the Philippians (Philippians 1:27-2:18). The advance of the gospel (Philippians 1:12) and the progress of the Philippians in the faith (Philippians 1:25) frame what is said.

7 [13] Praetorium: either the praetorian guard in the city where Paul was imprisoned or the governor's official residence in a Roman province (cf Mark 15:16; Acts 23:35). See Introduction on possible sites.

8 [14-18] Although Paul is imprisoned, Christians there nonetheless go on preaching Christ. But they do so with varied motives, some with personal hostility toward Paul, others out of personal ambition.

9 [18] Rejoice: a major theme in the letter; see Introduction.

10 [19-25] Paul earnestly debates his prospects of martyrdom or continued missionary labor. While he may long to depart this life and thus be with Christ (Philippians 1:23), his overall and final expectation is that he will be delivered from this imprisonment and continue in the service of the Philippians and of others (Philippians 1:19, 25; Philippians 2:24). In either case, Christ is central (Philippians 1:20- 21); if to live means Christ for Paul, death means to be united with Christ in a deeper sense.

11 [19] Result in deliverance for me: an echo of Job 13:16, hoping that God will turn suffering to ultimate good and deliverance from evil.

12 [27-30] Ethical admonition begins at this early point in the letter, emphasizing steadfastness and congregational unity in the face of possible suffering. The opponents (Philippians 1:28) are those in Philippi, probably pagans, who oppose the gospel cause. This is proof . . . (Philippians 1:28) may refer to the whole outlook and conduct of the Philippians, turning out for their salvation but to the judgment of the opponents (cf 2 Cor 2:15-16), or possibly the sentence refers to the opinion of the opponents, who hold that the obstinacy of the Christians points to the destruction of such people as defy Roman authority (though in reality, Paul holds, such faithfulness leads to salvation).

13 [30] A reference to Paul's earlier imprisonment in Philippi (Acts 16:19-24; 1 Thes 2:2) and to his present confinement.

斐理伯书 Philippians Chapter 2
Philippians
Chapter 2

1 1 If there is any encouragement in Christ, any solace in love, any participation in the Spirit, any compassion and mercy,

所以,如果你们在基督内获得了鼓励,爱的劝勉,圣神的交往,哀怜和同情,

2 complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.

你们就应彼此意见一致,同气相爱,同心合意,思念同样的事,以满全我的喜乐。

3 Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves,

不论做什么,不从私见,也不求虚荣,只存心谦下,彼此该想自己不如人;

4 each looking out not for his own interests, but (also) everyone for those of others.

各人不可只顾自己的事,也该顾及别人的事。

5 Have among yourselves the same attitude that is also yours in Christ Jesus, 2

你们该怀有基督耶稣所怀有的心情:

6 Who, 3 though he was in the form of God, did not regard equality with God something to be grasped. 4

他虽具有天主的形体,并没有以自己与天主同等,为应当把持不舍的,

7 Rather, he emptied himself, taking the form of a slave, coming in human likeness; 5 and found human in appearance,

却使自己空虚,取了奴仆的形体,与人相似,形状也一见如人;

8 he humbled himself, becoming obedient to death, even death on a cross. 6

他贬抑自己,听命至死,且死在十字架上。

9 Because of this, God greatly exalted him and bestowed on him the name 7 that is above every name,

为此,天主极其举扬他,赐给了他一个名字,超越其它所有的名字,

10 that at the name of Jesus every knee should bend, 8 of those in heaven and on earth and under the earth,

致使上天、地上和地下的一切,一听到耶稣的名字,无不屈膝叩拜;

11 and every tongue confess that Jesus Christ is Lord, 9 to the glory of God the Father.

一切唇舌无不明认耶稣基督是主,以光荣天主圣父。

12 10 11 So then, my beloved, obedient as you have always been, not only when I am present but all the more now when I am absent, work out your salvation with fear and trembling. 12

为此,我可爱的,就如你们常常听了命,不但我与你们同在的时候,就是如今不在的时候,你们更应该听命。你们要怀着恐惧战憟,努力成就你们得救的事,

13 For God is the one who, for his good purpose, works in you both to desire and to work.

因为是天主在你们内工作,使你们愿意,并使你们力行,为成就衪的善意。

14 Do everything without grumbling or questioning,

你们做一切事,总不可抱怨,也不可争论,

15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, 13 among whom you shine like lights in the world,

好使你们成为无可指摘和纯洁的,在乖僻败坏的世代中,做天主无瑕的子女;在世人中你们应放光明,有如字宙间的明星,

16 as you hold on to the word of life, so that my boast for the day of Christ may be that I did not run in vain or labor in vain.

将生命的话显耀出来,使我到基督的日子,有可自夸的,那我就没有白跑,也没有徒劳。

17 But, even if I am poured out as a libation 14 upon the sacrificial service of your faith, I rejoice and share my joy with all of you.

既使我应在你们信德的祭祀和供献上奠我的血,我也喜欢,且与你们众位一同喜欢;

18 In the same way you also should rejoice and share your joy with me.

同样,你们也该喜欢,也该与我一同喜欢。

19 15 I hope, in the Lord Jesus, to send Timothy 16 to you soon, so that I too may be heartened by hearing news of you.

我在主耶稣内希望不久打发弟茂德到你们那里去,好叫我知道你们的事而放心。

20 For I have no one comparable to him for genuine interest in whatever concerns you.

实在,我没有一个像他那样诚心关照你们的人,

21 For they all seek their own interests, not those of Jesus Christ.

因为其它的人都谋求自己的事,而不谋求基督耶稣的事。

22 But you know his worth, how as a child with a father he served along with me in the cause of the gospel.

至于他,你们知道他所受过的考验,他对我如同儿子对待父亲一样,与我一同从事了福音的工作。

23 He it is, then, whom I hope to send as soon as I see how things go with me,

所以,我希望,几时我一看出我的事怎样了结,就立即打发他去;

24 but I am confident in the Lord that I myself will also come soon. 17

并且在主内我自信,我自己也快去。

25 With regard to Epaphroditus, 18 my brother and co-worker and fellow soldier, your messenger and minister in my need, I consider it necessary to send him to you.

再者,我以为必须把我的弟兄、同事和战友,即你们派来为供给我的急需的使者,厄帕洛狄托给你们打发回去,

26 For he has been longing for all of you and was distressed because you heard that he was ill.

因为他常想念你们众人,又因你们听说他病了,他更为心焦。

27 He was indeed ill, close to death; but God had mercy on him, not just on him but also on me, so that I might not have sorrow upon sorrow.

实在,他曾病得几乎要死;但天主可怜了他,不但他,而且也可怜了我,免得我愁上加愁。

28 I send him therefore with the greater eagerness, so that, on seeing him, you may rejoice again, and I may have less anxiety.

那么,我尽速打发他回去,好叫你们看见他再感到喜乐,而我也减少忧苦。

29 Welcome him then in the Lord with all joy and hold such people in esteem,

所以你们应该在主内满心喜欢接待他;像这样的人,你们应当尊敬,

30 because for the sake of the work of Christ he came close to death, risking his life to make up for those services to me that you could not perform.

因为他为了基督的工作,曾冒性命的危险,接近了死亡,为弥补你们未能事奉我的亏缺。



Footnotes(注解)

1 [1-11] The admonition to likemindedness and unity (Philippians 2:2-5) is based on the believers' threefold experience with Christ, God's love, and the Spirit. The appeal to humility (Philippians 2:3) and to obedience (Philippians 2:12) is rooted in christology, specifically in a statement about Christ Jesus (Philippians 2:6-11) and his humbling of self and obedience to the point of death (Philippians 2:8).

2 [5] Have . . . the same attitude that is also yours in Christ Jesus: or, "that also Christ Jesus had." While it is often held that Christ here functions as a model for moral imitation, it is not the historical Jesus but the entire Christ event that Philippians 2:6-11 depict. Therefore, the appeal is to have in relations among yourselves that same relationship you have in Jesus Christ, i.e., serving one another as you serve Christ (Philippians 2:4).

3 [6-11] Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Philippians 2:6-8 where the subject of every verb is Christ, and Philippians 2:9-11 where the subject is God. The general pattern is thus of Christ's humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Philippians 2:6, 7abc, 7d-8, 9, 10, 11) or into three stanzas (Philippians 2:6-7ab, 7cd-8, 9-11). Phrases such as even death on a cross (Philippians 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Philippians 2:10c, 11c.

4 [6] Either a reference to Christ's preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though . . . in the form of God (Genesis 1:26-27), did not reach out for equality with God, in contrast with the first Adam in Genesis 3:5-6.

5 [7] Taking the form of a slave, coming in human likeness: or ". . . taking the form of a slave. Coming in human likeness, and found human in appearance." While it is common to take Philippians 2:6, 7 as dealing with Christ's preexistence and Philippians 2:8 with his incarnate life, so that lines Philippians 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see the note on Philippians 2:6) and to take Philippians 2:6-8 as presenting two parallel stanzas about Jesus' human state (Philippians 2:6-7b; 7cd-8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.

6 [8] There may be reflected here language about the servant of the Lord, Isaiah 52:13-53:12 especially Isaiah 53:12.

7 [9] The name: "Lord" (Philippians 2:11), revealing the true nature of the one who is named.

8 [10-11] Every knee should bend . . . every tongue confess: into this language of Isaiah 45:23 there has been inserted a reference to the three levels in the universe, according to ancient thought, heaven, earth, under the earth.

9 [11] Jesus Christ is Lord: a common early Christian acclamation; cf 1 Cor 12:3; Romans 10:9. But doxology to God the Father is not overlooked here (Philippians 2:11c) in the final version of the hymn.

10 [12] Fear and trembling: a common Old Testament expression indicating awe and seriousness in the service of God (cf Exodus 15:16; Judith 2:28; Psalm 2:11; Isaiah 19:16).

11 [12-18] Paul goes on to draw out further ethical implications for daily life (Philippians 2:14-18) from the salvation God works in Christ.

12 [12] Fear and trembling: a common Old Testament expression indicating awe and seriousness in the service of God (cf Exodus 15:16; Judith 2:28; Psalm 2:11; Isaiah 19:16).

13 [15-16] Generation . . . as you hold on to . . . : or ". . . generation. Among them shine like lights in the world because you hold the word of life. . . ."

14 [17] Libation: in ancient religious ritual, the pouring out on the ground of a liquid offering as a sacrifice. Paul means that he may be facing death.

15 [2:19-3:1] The plans of Paul and his assistants for future travel are regularly a part of a Pauline letter near its conclusion; cf Romans 15:22-29; 1 Cor 16:5-12.

16 [19] Timothy: already known to the Philippians (Acts 16:1-15; cf 1 Cor 4:17; 16:10).

17 [24] I myself will also come soon: cf Philippians 1:19-25 for the significance of this statement.

18 [25] Epaphroditus: sent by the Philippians as their messenger (literally, "apostle") to aid Paul in his imprisonment, he had fallen seriously ill; Paul commends him as he sends him back to Philippi.

斐理伯书 Philippians Chapter 3
Philippians
Chapter 3

1 Finally, my brothers, rejoice 1 in the Lord. Writing the same things to you is no burden for me but is a safeguard for you.

此外,我的弟兄们!你们应喜乐于主;给你们写一样的事,为我并不烦难,为你们却是安全。

2 2 3 Beware of the dogs! Beware of the evil workers! Beware of the mutilation! 4

你们要提防狗,要提防邪恶的工人,要提防自行割切的人。

3 For we are the circumcision, 5 we who worship through the Spirit of God, who boast in Christ Jesus and do not put our confidence in flesh,

其实,真受割损的人是我们,因为我们是以天主的圣神实行敬礼,在耶稣基督内自豪,而不信赖外表的人,

4 although I myself have grounds for confidence even in the flesh.If anyone else thinks he can be confident in flesh, all the more can I.

虽然我对外表也有可信赖的。如果有人以为自己能将信赖放在外表上,那我更可以:

5 Circumcised on the eighth day, 6 of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrew parentage, in observance of the law a Pharisee,

我生后第八天受了割损,出于以色列民族,属于本雅明支派,是由希伯来人所生的希伯来人;就法律说,我是法利赛人;

6 in zeal I persecuted the church, in righteousness based on the law I was blameless.

就热忱说,我曾迫害过教会;就法律的正义说,是无瑕可指的。

7 (But) whatever gains I had, these I have come to consider a loss 7 because of Christ.

凡以前对我有利益的事,我如今为了基督,都看作是损失。

8 More than that, I even consider everything as a loss because of the supreme good of knowing Christ Jesus my Lord. For his sake I have accepted the loss of all things and I consider them so much rubbish, that I may gain Christ

不但如此,而且我将一切都看作损失,因为我只以认识我主基督耶稣为至宝;为了衪,我自愿损失一切,拿一切当废物,为赚得基督,

9 and be found in him, not having any righteousness of my own based on the law but that which comes through faith in Christ, the righteousness from God, depending on faith

为结合于他,并非借我因守法律获得的正义,而是借由于信仰基督获得的正义,即出于天主而本于信德的正义。

10 to know him and the power of his resurrection and (the) sharing of his sufferings by being conformed to his death,

我只愿认识基督和他复活的德能,参与他的苦难相似他的死,

11 if somehow I may attain the resurrection from the dead.

我希望也得到由死者中的复活。

12 8 It is not that I have already taken hold of it or have already attained perfect maturity, 9 but I continue my pursuit in hope that I may possess it, since I have indeed been taken possession of by Christ (Jesus).

这并不是说:我已经达到这目标,或已成为成全的人;我只顾向前跑,看看是否我也能够夺得,因为基督耶稣已夺得了我。

13 Brothers, I for my part do not consider myself to have taken possession. Just one thing: forgetting what lies behind but straining forward to what lies ahead,

弟兄们!我并不以为我已经夺得,我只顾一件事:即忘尽我背后的,只向在我前面的奔驰,

14 I continue my pursuit toward the goal, the prize of God's upward calling, in Christ Jesus.

为达到目标,为争取天主在基督耶稣内召我向上争夺的奖品。

15 Let us, then, who are"perfectly mature" adopt this attitude. And if you have a different attitude, this too God will reveal to you.

所以,我们凡是成熟的人,都应怀有这种心情;即使你们另有别种心情,天主也要将这种心情启示给你们。

16 Only, with regard to what we have attained, continue on the same course. 10

但是,不拘我们已达到什么程度,仍应照样进行。

17 11 Join with others in being imitators of me, 12 brothers, and observe those who thus conduct themselves according to the model you have in us.

弟兄们!你们要一同效法我,也要注意那些按我们的表样生活行动的人,

18 For many, as I have often told you and now tell you even in tears, conduct themselves as enemies of the cross of Christ.

因为有许多人,我曾多次对你们说过,如今再含泪对你们说:他们行事为人,是基督十字架的敌人;

19 Their end is destruction. Their God is their stomach; their glory is in their"shame." Their minds are occupied with earthly things.

他们的结局是丧亡,他们的天主是肚腹,以羞辱为光荣,只恩念地上的事。

20 But our citizenship 13 is in heaven, and from it we also await a savior, the Lord Jesus Christ.

至于我们,我们的家乡原是在天上,我们等待主耶稣基督我们的救主从那里降来,

21 He will change our lowly body to conform with his glorified body by the power that enables him also to bring all things into subjection to himself.

他必要按他能使一切屈服于自己的大能,改变我们卑贱的身体,相似他光荣的身体。


Footnotes(注解)

1 [1] Finally . . . rejoice: the adverb often signals the close of a letter; cf Philippians 4:8; 2 Cor 13:11. While the verb could also be translated"good-bye" or"farewell," although it is never so used in Greek epistolography, the theme of joy has been frequent in the letter (Philippians 1:18; 2:2, 18); note also Philippians 4:4 and the addition of"always" there as evidence for the meaning"rejoice." To write the same things may refer to what Paul has previously taught in Philippi or to what he has just written or to what follows.

2 [2-21] An abrupt change in content and tone, either because Paul at this point responds to disturbing news he has just heard about a threat to the faith of the Philippians in the form of false teachers, or because part of another Pauline letter was inserted here; see Introduction. The chapter describes these teachers in strong terms as dogs. The persons meant are evidently different from the rival preachers of Philippians 1:14-18 and the opponents of Philippians 1:28. Since Philippians 3:2-4 emphasize Jewish terms like circumcision (Philippians 3:2-3, 5), some relate them to the"Judaizers" of the Letter to the Galatians. Other phrases make them appear more like the false teachers of 2 Cor 11:12-15, the evil-workers. The latter part of the chapter depicts the many who are enemies of Christ's cross in terms that may sound more Gentile or even"gnostic" than Jewish (Philippians 3:18-19). Accordingly, some see two groups of false teachers in Phil 3, others one group characterized by a claim of having attained"perfect maturity" (Philippians 3:12-15).

3 [2-11] Paul sets forth the Christian claim, especially using personal, autobiographical terms that are appropriate to the situation. He presents his own experience in coming to know Christ Jesus in terms of righteousness or justification (cf Romans 1:16-17; 3:21-5:11; Gal 2:5-11), contrasting the righteousness from God through faith and that of one's own based on the law as two exclusive ways of pleasing God.

4 [2] Beware of the mutilation: literally,"incision," an ironic wordplay on"circumcision"; cf Gal 5:12. There may be an association with the self-inflicted mutilations of the prophets of Baal (1 Kings 18:28) and of devotees of Cybele who slashed themselves in religious frenzy.

5 [3] We are the circumcision: the true people of God, seed and offspring of Abraham (Gal 3:7, 29; 6:15). Spirit of God: some manuscripts read"worship God by the Spirit."

6 [5] Circumcised on the eighth day: as the law required (Genesis 17:12; Lev 12:3).

7 [7] Loss: his knowledge of Christ led Paul to reassess the ways of truly pleasing and serving God. His reevaluation indicates the profound and lasting effect of his experience of the meaning of Christ on the way to Damascus some twenty years before (Gal 1:15-16; Acts 9:1-22).

8 [12-16] To be taken possession of by Christ does not mean that one has already arrived at perfect spiritual maturity. Paul and the Philippians instead press on, trusting in God.

9 [12] Attained perfect maturity: possibly an echo of the concept in the mystery religions of being an initiate, admitted to divine secrets.

10 [16] Some manuscripts add, probably to explain Paul's cryptic phrase,"thinking alike."

11 [17-21] Paul and those who live a life centered in Christ, envisaging both his suffering and resurrection, provide a model that is the opposite of opponents who reject Christ's cross (cf 1 Cor 1:23).

12 [17] Being imitators of me: not arrogance, but humble simplicity, since all his converts know that Paul is wholly dedicated to imitating Christ (1 Cor 11:1; cf also Philippians 4:9; 1 Thes 1:6; 2 Thes 3:7, 9; 1 Cor 4:6).

13 [20] Citizenship: Christians constitute a colony of heaven, as Philippi was a colonia of Rome (Acts 16:12). The hope Paul expresses involves the final coming of Christ, not a status already attained, such as the opponents claim.

斐理伯书 Philippians Chapter 4
Philippians
Chapter 4

1 1 Therefore, my brothers, whom I love and long for, my joy and crown, in this way stand firm in the Lord, beloved.

为此,我所亲爱的和所怀念的弟兄,我的喜乐和我的冠冕,我可爱的诸位!你们应这样屹立在主内。

2 I urge Euodia and I urge Syntyche 2 to come to a mutual understanding in the Lord.

我奉劝厄敖狄雅和欣提赫,要在主内有同样的心情。

3 Yes, and I ask you also, my true yokemate, 3 to help them, for they have struggled at my side in promoting the gospel, along with Clement and my other co-workers, whose names are in the book of life.

至于你,我忠诚的同伴,我也求你援助她们,因为她们曾伴随我为福音而奋斗,与克肋孟以及我的其它的同事一样,他们的名字已写在生命册上了。

4 Rejoice 4 in the Lord always. I shall say it again: rejoice!

你们在主内应当常常喜乐,我再说:你们应当喜乐!

5 Your kindness 5 should be known to all. The Lord is near.

你们的宽仁应当叫众人知道:主快来了。

6 Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God.

你们什么也不要挂虑,只在一切事上,以恳求和祈祷,怀着感谢之心,向天主呈上你们的请求;

7 Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.

这样,天主那超乎各种意想的平安,必要在基督耶稣内固守你们的心思念虑。

8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. 6

此外弟兄们!凡是真实的,凡是高尚的,凡是正义的,凡是纯洁的,凡是可爱的,凡是荣誉的,不管是美德,不管是称誉:这一切你们都该思念:

9 Keep on doing what you have learned and received and heard and seen in me. Then the God of peace will be with you. 7

凡你们在我身上所学得的,所领受的,所听见的,所看到的:这一切你们都该实行:这样,赐平安的天主必与你们同在。

10 8 I rejoice greatly in the Lord that now at last you revived your concern for me. You were, of course, concerned about me but lacked an opportunity.

再者,我在主内非常喜欢,因为你们对我的关心又再次表现出来,你们始终是关心我,只不过缺少表现的机会。

11 Not that I say this because of need, for I have learned, in whatever situation I find myself, to be self-sufficient.

我说这话,并不是由于贫乏,因为我已学会了,在所处的环境中常常知足。

12 I know indeed how to live in humble circumstances; I know also how to live with abundance. In every circumstance and in all things I have learned the secret of being well fed and of going hungry, of living in abundance and of being in need.

我也知道受穷,也知道享受;在各样事上和各种境遇中,或饱饫,或饥饿,或富裕,或贫乏,我都得了秘诀。

13 I have the strength for everything through him who empowers me.

我赖加强我力量的那位,能应付一切。

14 Still, it was kind of you to share in my distress.

但是,你们也实在做的好,因为你们分担了我的困苦。

15 You Philippians indeed know that at the beginning of the gospel, 9 when I left Macedonia, not a single church shared with me in an account of giving and receiving, except you alone.

你们斐理伯人也知道:当我在传福音之初,离开马其顿时,没有一个教会在支收的事项上供应过我,惟独只有你们;

16 For even when I was at Thessalonica you sent me something for my needs, not only once but more than once.

就连我在得撒洛尼时,你们不只一次,而且两次曾给我送来我的急需。

17 It is not that I am eager for the gift; rather, I am eager for the profit that accrues to your account.

我并不是贪求馈赠,我所贪求的,是归入你们账内的丰厚的利息。

18 I have received full payment and I abound. I am very well supplied because of what I received from you through Epaphroditus,"a fragrant aroma," an acceptable sacrifice, 10 pleasing to God.

如今我已收到了一切,已富足了;我由厄帕洛狄托收到了你们所送来的芬芳的馨香,天主所悦纳中意的祭品,我已满够了。

19 My God will fully supply whatever you need, in accord with his glorious riches in Christ Jesus.

我的天主必要以自己的财富,在基督耶稣内,丰富满足你们的一切需要。

20 To our God and Father, glory forever and ever. Amen.

愿光荣归于天主,我们的父,至于世世。阿们。

21 11 Give my greetings to every holy one in Christ Jesus. The brothers who are with me send you their greetings;

你们要在基督耶稣内问候各位圣徒;同我在一起的弟兄都问候你们。

22 all the holy ones send you their greetings, especially those of Caesar's household. 12

众位圣徒,特别是凯撒家中的圣徒,都问候你们。

23 The grace of the Lord Jesus Christ be with your spirit.

愿主耶稣基督的恩宠与你们的心神同在。阿们。



Footnotes〔注解〕

1 [1-9] This series of ethical admonitions rests especially on the view of Christ and his coming (cf Philippians 4:5) in Philippians 3:20-21. Paul's instructions touch on unity within the congregation, joy, prayer, and the Christian outlook on life.

2 [2] Euodia . . . Syntyche: two otherwise unknown women in the Philippian congregation; on the advice to them, cf Philippians 2:2-4.

3 [3] Yokemate: or"comrade," although the Greek syzygos could also be a proper name. Clement: otherwise unknown, although later writers sought to identify him with Clement, bishop of Rome (Eusebius, Ecclesiastical History 3.15.1).

4 [4] Rejoice: see the note on Philippians 3:1.

5 [5] Kindness: considerateness, forbearance, fairness. The Lord is near: most likely a reference to Christ's parousia (Philippians 1:6, 10; 3:20-21; 1 Cor 16:22), although some sense an echo of Psalm 119:151 and the perpetual presence of the Lord.

6 [8] The language employs terms from Roman Stoic thought.

7 [9] Cf the note on Philippians 3:17.

8 [10-20] Paul, more directly than anywhere else in the letter (cf Philippians 1:3-5), here thanks the Philippians for their gift of money sent through Epaphroditus (Philippians 2:25). Paul's own policy was to be self-sufficient as a missionary, supporting himself by his own labor (1 Thes 2:5-9; 1 Cor 9:15-18; cf Acts 18:2-3). In spite of this reliance on self and on God to provide (Philippians 4:11-13) Paul accepted gifts from the Philippians not only once but more than once (Philippians 4:16) when he was in Thessalonica (Acts 17:1-9), as he does now, in prison (my distress, Philippians 4:14). While commercial terms appear in the passage, like an account of giving and receiving (Philippians 4:15) and received full payment (Philippians 4:18), Paul is most concerned about the spiritual growth of the Philippians (10.17.19); he emphasizes that God will care for their needs, through Christ.

9 [15] The beginning of the gospel: it was at Philippi that Paul first preached Christ in Europe, going on from there to Thessalonica and Beroea (Acts 16:9-17:14).

10 [18] Aroma . . . sacrifice: Old Testament cultic language (cf Genesis 8:21; Exodus 29:18, 25, 41; Lev 1:9, 13; Ezekiel 20:41) applied to the Philippians' gift; cf Eph 5:2; 2 Cor 2:14-16.

11 [21-23] On the usual greetings at the conclusion of a letter, see the note on 1 Cor 16:19-24. Inclusion of greetings from all the holy ones in the place from which Paul writes would involve even the Christians of Philippians 1:14-18 who had their differences with Paul.

12 [22] Those of Caesar's household: minor officials or even slaves and freedmen, found in Ephesus or Rome, among other places.

哥罗森书 Colossians Chapter 1
Colossians
Chapter 1

1 1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

因天主的旨意作基督耶稣宗徒的保禄与弟茂德弟兄,

2 to the holy ones and faithful brothers in Christ in Colossae: grace to you and peace from God our Father.

致书给在哥罗森的圣徒及在基督内忠信的弟兄。愿恩宠与平安由天主我们的父赐与你们!

3 2 We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

我们在祈祷时,常为你们感谢我们的主耶稣基督的天主和父,

4 for we have heard of your faith in Christ Jesus and the love that you have for all the holy ones

因为我们听说:你们在基督耶稣内的信德,和你们对众圣徒所有的爱德:

5 because of the hope reserved for you in heaven. Of this you have already heard through the word of truth, the gospel,

这是为了那在天上给你们所存留的希望,对这希望你们由福音真理的宣讲中早已听过了。

6 that has come to you. Just as in the whole world it is bearing fruit and growing, so also among you, from the day you heard it and came to know the grace of God in truth,

这福音一传到你们那里,就如在全世界上,不断结果,不断发展;在你们那里,自从你们听到了福音,并在真理内认识了天主的恩宠那天以来,也是一样;

7 as you learned it from Epaphras 3 our beloved fellow slave, who is a trustworthy minister of Christ on your behalf

这福音也就是你们由我们亲爱的同仆厄帕夫辣所学得的,他为你们实在是基督的忠信仆役,

8 and who also told us of your love in the Spirit.

也就是他给我们报告了圣神所赐与你们的爱。

9 4 Therefore, from the day we heard this, we do not cease praying for you and asking that you may be filled with the knowledge of his will through all spiritual wisdom and understanding

为此,自从我们得到了报告那天起,就不断为你们祈祷,恳求天主使你们对衪的旨意有充分的认识,充满各样属神的智慧和见识,

10 to live in a manner worthy of the Lord, so as to be fully pleasing, in every good work bearing fruit and growing in the knowledge of God,

好使你们的行动相称于主,事事叫衪喜悦,在一切善功上结出果实,在认识天主上获得进展,

11 strengthened with every power, in accord with his glorious might, for all endurance and patience, with joy

全力加强自己,赖他光荣的德能,含忍容受一切,欣然

12 5 giving thanks to the Father, who has made you fit to share in the inheritance of the holy ones in light.

感谢那使我们有资格,在光明中分享圣徒福分的天父,

13 He delivered us from the power of darkness and transferred us to the kingdom of his beloved Son,

因为是衪由黑暗的权势下救出了我们,并将我们移置在衪爱子的国内,

14 in whom we have redemption, the forgiveness of sins.

我们且在他内得到了救赎,获得了罪赦。

15 6 He is the image 7 of the invisible God, the firstborn of all creation.

他是不可见的天主的肖像,是一切受造物的首生者,

16 For in him 8 were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him.

因为在天上和在地上的一切,可见的与不可见的,或是上座者,或是宰制者,或是率领者,或是掌权者,都是在他内受造的:一切都是借着他,并且是为了他而受造的。

17 He is before all things, and in him all things hold together.

他在万有之先就有,万有都赖他而存在;

18 He is the head of the body, the church. 9 He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent.

他又是身体──教会的头:他是元始,是死者中的首生者,为使他在万有之上独占首位,

19 For in him all the fullness 10 was pleased to dwell,

因为天主乐意叫整个的圆满居在他内,

20 and through him to reconcile all things for him, making peace by the blood of his cross 11 (through him), whether those on earth or those in heaven.

并借着他使万有,无论是地上的,是天上的,都与自己重归于好,因着他十字架的血立定了和平。

21 12 And you who once were alienated and hostile in mind because of evil deeds

连你们从前也与天主隔绝,并因邪恶的行为在心意上与他为敌;

22 he has now reconciled in his fleshly body through his death, to present you holy, without blemish, and irreproachable before him,

可是现今天主却以他血肉的身体,借着死亡使你们与自己和好了,把你们呈献在他跟前,成为圣洁,无瑕和无可指摘的,

23 provided that you persevere in the faith, firmly grounded, stable, and not shifting from the hope of the gospel that you heard, which has been preached to every creature under heaven, of which I, Paul, am a minister.

只要你们在信德上站稳,坚定不移,不偏离你们由听福音所得的希望,这福音已传与天下一切受造物,我保禄就是这福音的仆役。

24 13 Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking 14 in the afflictions of Christ on behalf of his body, which is the church,

如今我在为你们受苦,反觉高兴,因为这样我可在我的肉身上,为基督的身体──教会,补充基督的苦难所欠缺的;

25 of which I am a minister in accordance with God's stewardship given to me to bring to completion for you the word of God,

我依照天主为你们所授与我的职责,作了这教会的仆役,好把天主的道理充分地宣扬出去,

26 the mystery hidden from ages and from generations past. But now it has been manifested to his holy ones,

这道理就是从世世代代以来所隐藏,而如今却显示给他的圣徒的奥秘。

27 to whom God chose to make known the riches of the glory of this mystery among the Gentiles; it is Christ in you, the hope for glory.

天主愿意他们知道,这奥秘为外邦人是有如何丰盛的光荣,这奥秘就是基督在你们中,作了你们得光荣的希望。

28 It is he whom we proclaim, admonishing everyone and teaching everyone with all wisdom, that we may present everyone perfect in Christ.

我们所传扬的,就是这位基督,因而我们以各种智慧,劝告一切人,教训一切人,好把一切人,呈献于天主前,成为在基督内的成全人;

29 For this I labor and struggle, in accord with the exercise of his power working within me.

我就是为这事而劳苦,按他以大能在我身上所发动的力量,尽力奋斗。



Footnotes(注解)

1 [1-2] For the epistolary form used by Paul at the beginning of his letters, see the note on Romans 1:1-7. On holy ones or "God's people," see the note on Romans 1:7. Awareness of their calling helps this group to be faithful brothers and sisters in Christ, i.e., dedicated to the tasks implied in their calling.

2 [3-8] On thanksgiving at the start of a letter, see the note on Romans 1:8. The apostle, recalling his own prayers for them and the good report about them he has received (Col 1:3-4), congratulates the Colossians upon their acceptance of Christ and their faithful efforts to live the gospel (Col 3:6-8). To encourage them he mentions the success of the gospel elsewhere (Col 1:6) and assures them that his knowledge of their community is accurate, since he has been in personal contact with Epaphras (Col 1:7-8), who likely had evangelized Colossae and other cities in the Lycus Valley of Asia Minor (cf Col 4:12, 13; Philippians 1:23). On faith, love, and hope (Col 1:4, 5, 8), see the note on 1 Cor 13:13; cf 1 Thes 1:3; 5:8.

3 [7] Epaphras: now with Paul but a Colossian, founder of the church there.

4 [9-14] Moved by Epaphras' account, the apostle has prayed and continues to pray fervently for the Colossians that, in their response to the gospel, they may be filled with the knowledge of God's will (Col 1:9; cf Col 3:10). Paul expects a mutual interaction between their life according to the gospel and this knowledge (Col 1:10), yielding results (fruit, Col 1:10; cf Col 1:6) in every good work: growth, strength, endurance, patience, with joy (Col 1:11), and the further giving of thanks (Col 1:12).

5 [12-14] A summary about redemption by the Father precedes the statement in Col 1:15-20 about the beloved Son who is God's love in person (Col 1:13). Christians share the inheritance . . . in light with the holy ones, here probably the angels (Col 1:12). The imagery reflects the Exodus (delivered . . . transferred) and Jesus' theme of the kingdom. Redemption is explained as forgiveness of sins (cf Acts 2:38; Romans 3:24-25; Eph 1:7).

6 [15-20] As the poetic arrangement indicates, these lines are probably an early Christian hymn, known to the Colossians and taken up into the letter from liturgical use (cf Philippians 2:6-11; 1 Tim 3:16). They present Christ as the mediator of creation (Col 1:15-18a) and of redemption (Col 1:18b-20). There is a parallelism between firstborn of all creation (Col 1:15) and firstborn from the dead (Col 1:18). While many of the phrases were at home in Greek philosophical use and even in gnosticism, the basic ideas also reflect Old Testament themes about Wisdom found in Proverb 8:22-31; Wisdom 7:22-8:1; and Sirach 1:4. See also the notes on what is possibly a hymn in John 1:1-18.

7 [15] Image: cf Genesis 1:27. Whereas the man and the woman were originally created in the image and likeness of God (see also Genesis 1:26), Christ as image (2 Cor 4:4) of the invisible God (John 1:18) now shares this new nature in baptism with those redeemed (cf Col 3:10-11).

8 [16-17] Christ (though not mentioned by name) is preeminent and supreme as God's agent in the creation of all things (cf John 1:3), as prior to all things (Col 1:17; cf Hebrews 1:3).

9 [18] Church: such a reference seemingly belongs under "redemption" in the following lines, not under the "creation" section of the hymn. Stoic thought sometimes referred to the world as "the body of Zeus." Pauline usage is to speak of the church as the body of Christ (1 Cor 12:12-27; Romans 12:4-5). Some think that the author of Colossians has inserted the reference to the church here so as to define "head of the body" in Paul's customary way. See Col 1:24. Preeminent: when Christ was raised by God as firstborn from the dead (cf Acts 26:23; Rev 1:5), he was placed over the community, the church, that he had brought into being, but he is also indicated as crown of the whole new creation, over all things. His further role is to reconcile all things (Col 1:20) for God or possibly "to himself."

10 [19] Fullness: in gnostic usage this term referred to a spiritual world of beings above, between God and the world; many later interpreters take it to refer to the fullness of the deity (Col 2:9); the reference could also be to the fullness of grace (cf John 1:16).

11 [20] The blood of his cross: the most specific reference in the hymn to redemption through Christ's death, a central theme in Paul; cf Col 2:14-15; 1 Cor 1:17, 18, 23. [Through him]: the phrase, lacking in some manuscripts, seems superfluous but parallels the reference to reconciliation through Christ earlier in the verse.

12 [21-23] Paul, in applying this hymn to the Colossians, reminds them that they have experienced the reconciling effect of Christ's death. He sees the effects of the cross in the redemption of human beings, not of cosmic powers such as those referred to in Col 1:16, 20 (all things). Paul also urges adherence to Christ in faith and begins to point to his own role as minister (Col 1:23), sufferer (Col 1:24), and proclaimer (Col 1:27-28) of this gospel.

13 [1:24-2:3] As the community at Colossae was not personally known to Paul (see Introduction), he here invests his teaching with greater authority by presenting a brief sketch of his apostolic ministry and sufferings as they reflect those of Christ on behalf of the church (24). The preaching of God's word (Col 1:25) carries out the divine plan (the mystery, Col 1:26) to make Christ known to the Gentiles (Col 1:27). It teaches the God-given wisdom about Christ (Col 1:28), whose power works mightily in the apostle (Col 1:29). Even in those communities that do not know him personally (Col 2:1), he can increase the perception of God in Christ, unite the faithful more firmly in love, and so bring encouragement to them (Col 2:2). He hopes that his apostolic authority will make the Colossians perceive more readily the defects in the teaching of others who have sought to delude them, the next concern in the letter.

14 [24] What is lacking: although variously interpreted, this phrase does not imply that Christ's atoning death on the cross was defective. It may refer to the apocalyptic concept of a quota of "messianic woes" to be endured before the end comes; cf Mark 13:8, 19-20, 24 and the note on Matthew 23:29-32. Others suggest that Paul's mystical unity with Christ allowed him to call his own sufferings the afflictions of Christ.


哥罗森书 Colossians Chapter 2
Colossians
Chapter 2

1 For I want you to know how great a struggle I am having for you and for those in Laodicea 1 and all who have not seen me face to face,

我实愿意你们知道:我为你们和那些在劳狄克雅以及所有未曾亲眼看见过我的人,作如何的奋斗,

2 that their hearts may be encouraged as they are brought together in love, to have all the richness of fully assured understanding, for the knowledge of the mystery of God, Christ,

为使他们的心受到鼓励,使他们在爱内互相连结,充分的得到真知灼见,能认识天主的奥秘──基督,

3 in whom are hidden all the treasures of wisdom and knowledge.

因为在衪内蕴藏着智慧和知识的一切宝藏。

4 2 I say this so that no one may deceive you by specious arguments.

我说这话,免得有人以巧言花语欺骗你们。

5 For even if I am absent in the flesh, yet I am with you in spirit, rejoicing as I observe your good order and the firmness of your faith in Christ.

我肉身虽然不在你们那里,但心灵却与你们同在,高兴见到你们生活的秩序,和你们对基督的坚定信仰。

6 So, as you received Christ Jesus the Lord, walk in him,

你们既然接受了基督耶稣为主,就该在他内行动生活,

7 rooted in him and built upon him and established in the faith as you were taught, abounding in thanksgiving.

在他内生根修建,坚定于你们所学得的信德,满怀感恩之情。

8 See to it that no one captivate you with an empty, seductive philosophy according to human tradition, according to the elemental powers of the world 3 and not according to Christ.

你们要小心,免得有人以哲学,以虚伪的妄言,按照人的传授,依据世俗的原理,而不是依据基督,把你们勾引了去。

9 For in him dwells the whole fullness of the deity 4 bodily,

因为是在基督内,真实地住有整个圆满的天主性,你们也是在他内得到丰满。

10 and you share in this fullness in him, who is the head of every principality and power.

他是一切率领者和掌权者的元首,

11 In him 5 you were also circumcised with a circumcision not administered by hand, by stripping off the carnal body, with the circumcision of Christ.

你们也是在他内受了割损,但不是人手所行的割损,而是基督的割损,在乎脱去肉欲之身。

12 You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead.

你们既因圣洗与他一同埋葬了,也就因圣洗,借着信德,即信使衪由死者中复活的天主的能力,与衪一同复活了。

13 And even when you were dead (in) transgressions and the uncircumcision of your flesh, he brought you to life along with him, having forgiven us all our transgressions;

你们从前因了你们的过犯和未受割损的肉身,原是死的;但天主却使你们与基督一同生活,赦免了我们的一切过犯:

14 6 obliterating the bond against us, with its legal claims, which was opposed to us, he also removed it from our midst, nailing it to the cross;

涂抹了那相反我们,告发我们对诫命负债的债卷,把它从中除去,将它钉在十字架上;

15 despoiling the principalities and the powers, he made a public spectacle of them, leading them away in triumph by it. 7

解除了率领者和掌权者的武装,把他们公然示众,仗赖十字架,带着他们举行凯旋的仪式。

16 Let no one, then, pass judgment on you in matters of food and drink or with regard to a festival or new moon or sabbath. 8

为此,不要让任何人在饮食上,或在节期或月朔或安息日等事上,对你们有所规定。

17 These are shadows of things to come; the reality belongs to Christ.

这一切原是未来事物的阴影,至于实体乃是基督。

18 Let no one disqualify you, delighting in self-abasement and worship of angels, taking his stand on visions, 9 inflated without reason by his fleshly mind,

不可让那甘愿自卑而敬拜天使的人,夺去你们的奖品,这种人只探究所见的幻象,因自己的血肉之见,妄自尊大,

19 and not holding closely to the head, from whom the whole body, supported and held together by its ligaments and bonds, achieves the growth that comes from God.

而不与头相连接;其实由于头,全身才能赖关节和脉络获得滋养而互相连结,借天主所赐的生长力而生长。

20 If you died with Christ to the elemental powers of the world, why do you submit to regulations as if you were still living in the world?

既然你们与基督已同死于世俗的原理,为什么还如生活在世俗中一样,受人指点:

21"Do not handle! Do not taste! Do not touch!"

"不可拿,不可尝,不可摸,"

22 These are all things destined to perish with use; they accord with human precepts and teachings.

拘泥于人的规定和教训呢?──其实这一切,一经使用,便败坏了。

23 While they have a semblance of wisdom in rigor of devotion and self-abasement (and) severity to the body, they are of no value against gratification of the flesh.

这些教规既基于随从私意的敬礼、谦卑和苦身克己,徒有智慧之名,并没有什么价值,只为满足肉欲而已。



Footnotes(注解)

1 [1] Laodicea: chief city in Phrygia, northwest of Colossae; cf Col 4:13, 16; Rev 3:14-22.

2 [4-23] In face of the threat posed by false teachers (Col 2:4), the Colossians are admonished to adhere to the gospel as it was first preached to them (Col 2:6), steeping themselves in it with grateful hearts (Col 2:7). They must reject religious teachings originating in any source except the gospel (Col 2:8) because in Christ alone will they have access to God, the deity (Col 2:9). So fully has Christ enlightened them that they need no other source of religious knowledge or virtue (Col 2:10). They do not require circumcision (Col 2:11), for in baptism their whole being has been affected by Christ (Col 2:12) through forgiveness of sin and resurrection to a new life (Col 2:13; cf Col 3:1 and Romans 6:1-11). On the cross Christ canceled the record of the debt that stood against us with all its claims (Col 2:14), i.e., he eliminated the law (cf Eph 2:15) that human beings could not observe--and that could not save them. He forgave sins against the law (Col 2:14) and exposed as false and misleading (Col 2:15) all other powers (cf Col 1:16) that purport to offer salvation. Therefore, the Colossians are not to accept judgments from such teachers on food and drink or to keep certain religious festivals or engage in certain cultic practices (Col 2:16), for the Colossians would thereby risk severing themselves from Christ (Col 2:19). If, when they accepted the gospel, they believed in Christ as their savior, they must be convinced that their salvation cannot be achieved by appeasing ruling spirits through dietary practices or through a wisdom gained simply by means of harsh asceticism (Col 2:20-23).

3 [8] Elemental powers of the world: see the note on Gal 4:3.

4 [9] Fullness of the deity: the divine nature, not just attributes; see the note on Col 1:19.

5 [11] A description of baptism (Col 2:12) in symbolic terms of the Old Testament rite for entry into the community. The false teachers may have demanded physical circumcision of the Colossians.

6 [14] The elaborate metaphor here about how God canceled the legal claims against us through Christ's cross depicts not Christ being nailed to the cross by men but the bond . . . with its legal claims being nailed to the cross by God.

7 [15] The picture derives from the public spectacle and triumph of a Roman emperor's victory parade, where captives marched in subjection. The principalities and the powers are here conquered, not reconciled (cf Col 1:16, 20). An alternate rendering for by it (the cross) is"by him" (Christ).

8 [16] Festival or new moon or sabbath: yearly, monthly, and weekly observances determined by religious powers associated with a calendar set by the heavenly bodies, sun, moon, and stars (cf Col 2:8).

9 [18] Ascetic practices encouraged by the false teachers included subjection of self humbly to their rules, worship of angels, and cultivation of visions, though exact details are unclear.


哥罗森书 Colossians Chapter 3
Colossians
Chapter 3

1 1 If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God.

你们既然与基督一同复活了,就该追求天上的事,在那里有基督坐在天主的右边。

2 Think of what is above, not of what is on earth.

你们该思念天上的事,不该思念地上的事,

3 For you have died, and your life is hidden with Christ in God.

因为你们已经死了,你们的生命已与基督一同藏在天主内了;

4 When Christ your life appears, then you too will appear with him in glory.

当基督,我们的生命显现时,那时,你们也要与衪一同出现在光荣之中。

5 2 Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry. 3

为此,你们要致死属于地上的肢体,致死淫乱、不洁、邪情、恶欲和无异于偶像崇拜的贪婪,

6 Because of these the wrath of God 4 is coming (upon the disobedient).

为了这一切,天主的义怒才降在悖逆之子身上;

7 By these you too once conducted yourselves, when you lived in that way.

当你们生活在其中时,你们也曾一度在其中行动过,

8 But now you must put them all away: 5 anger, fury, malice, slander, and obscene language out of your mouths.

但是现在你们却该戒绝这一切:忿怒、暴戾、恶意、诟骂和出于你们口中的秽言。

9 Stop lying to one another, since you have taken off the old self with its practices

不要彼此说谎;你们原已脱去了旧人和他的作为,

10 6 and have put on the new self, which is being renewed, for knowledge, in the image of its creator.

且穿上了新人,这新人既是照创造他者的肖像而更新,为获得知识的;

11 Here there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, 7 slave, free; but Christ is all and in all.

在这一点上,已没有希腊人或犹太人,受割损的或未受割损的,野蛮人、叔提雅人、奴隶、自由人的分别,而只有是一切并在一切内的基督。

12 Put on then, as God's chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience,

为此,你们该如天主所拣选的,所爱的圣者,穿上怜悯的心肠、仁慈、谦卑、良善和含忍;

13 bearing with one another and forgiving one another, if one has a grievance against another; as the Lord has forgiven you, so must you also do.

如有人对某人有什么怨恨的事,要彼此担待,互相宽恕;就如主怎样宽恕了你们,你们也要怎样宽恕人。

14 And over all these put on love, that is, the bond of perfection.

在这一切以上,尤该有爱德,因为爱德是全德的联系。

15 And let the peace of Christ control your hearts, the peace into which you were also called in one body. And be thankful.

还要叫基督的平安,在你们心中作主;你们所以蒙召存于一个身体内,也是为此,所以你们该有感恩之心。

16 Let the word of Christ dwell in you richly, as in all wisdom you teach and admonish one another, singing psalms, hymns, and spiritual songs with gratitude in your hearts to God.

要让基督的话充分地存在你们内,以各种智慧彼此教导规劝,以圣咏、诗词和属神的歌曲在你们心内,怀着感恩之情,歌颂天主。

17 And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.

你们无论作什么,在言语上或在行为上,一切都该因主耶稣的名而作,借着他感谢天主圣父。

18 8 Wives, be subordinate to your husbands, as is proper in the Lord.

作妻子的,应该服从丈夫,如在主内所当行的。

19 Husbands, love your wives, and avoid any bitterness toward them.

作丈夫的,应该爱妻子,不要苦待她们。

20 Children, obey your parents in everything, for this is pleasing to the Lord.

作子女的,应该事事听从父母,因为这是主所喜悦的。

21 Fathers, do not provoke your children, so they may not become discouraged.

作父母的,不要激怒你们的子女,免得他们灰心丧志。

22 Slaves, 9 obey your human masters in everything, not only when being watched, as currying favor, but in simplicity of heart, fearing the Lord.

作奴隶的,应该事事听从肉身的主人,且不要只当着眼前服事,像是取悦于人,而是要以诚心,出于敬畏主。

23 Whatever you do, do from the heart, as for the Lord and not for others,

你们无论作什么,都要从心里去作,如同是为主,而不是为人,

24 knowing that you will receive from the Lord the due payment of the inheritance; be slaves of the Lord Christ.

因为你们该知道,你们要由主领取产业作为报酬;你们服事主基督罢!

25 For the wrongdoer will receive recompense for the wrong he committed, and there is no partiality.

因为凡行不义的,必要得他所行不义的报应;天主决不看情面。



Footnotes(注解)

1 [1-4] By retaining the message of the gospel that the risen, living Christ is the source of their salvation, the Colossians will be free from false religious evaluations of the things of the world (Col 3:1-2). They have died to these; but one day when Christ . . . appears, they will live with Christ in the presence of God (Col 3:3-4).

2 [5-17] In lieu of false asceticism and superstitious festivals, the apostle reminds the Colossians of the moral life that is to characterize their response to God through Christ. He urges their participation in the liturgical hymns and prayers that center upon God's plan of salvation in Christ (Col 3:16).

3 [5,8] The two lists of five vices each are similar to enumerations at Romans 1:29-31 and Gal 5:19-21.

4 [6] The wrath of God: see the note on Romans 1:18. Many manuscripts add, as at Eph 5:6, "upon the disobedient."

5 [8-10] Put . . . away; have taken off; have put on: the terms may reflect baptismal practice, taking off garments and putting on new ones after being united with Christ, here translated into ethical terms.

6 [10] Image: see the note on Col 1:15.

7 [11] Scythian: a barbarous people from north of the Black Sea.

8 [3:18-4:6] After general recommendations that connect family life and the social condition of slavery with the service of Christ (Col 3:18-4:1), Paul requests prayers for himself, especially in view of his imprisonment (Col 3:2-3), and recommends friendly relations and meaningful discussions of Christian teaching with outsiders, i.e., non-Christians (Col 3:5-6). See the note on Eph 5:21-6:9.

9 [22-25] Slaves: within this table of duties in family and societal relations, involving wives and husbands, children and parents (Col 3:18-21), such as also appears in Eph 5:22-6:9, slaves here receive special attention because of the case of Onesimus the slave returning to his master (Col 4:9; Philemon 1:10-12).

哥罗森书 Colossians Chapter 4
Colossians
Chapter 4

1 Masters, treat your slaves justly and fairly, realizing that you too have a Master in heaven.

作主人的,要以正义公平对待奴仆,因为该知道,你们在天上也有一位主子。

2 Persevere in prayer, being watchful in it with thanksgiving;

你们要恒心祈祷,在祈祷中要醒寤,要谢恩;

3 at the same time, pray for us, too, that God may open a door to us for the word, to speak of the mystery of Christ, for which I am in prison,

同时,也要为我们祈祷,求天主给我们大开传道之门,好叫我能以宣讲基督的奥秘──我就是为此带上了锁链──

4 that I may make it clear, as I must speak.

好叫我能照我该说的,把这奥秘传扬出去。

5 Conduct yourselves wisely toward outsiders, making the most of the opportunity.

与外人来往要有智慧,要把握时机。

6 Let your speech always be gracious, seasoned with salt, so that you know how you should respond to each one.

你们的言谈常要温和,像调和上了盐;要知道应如何答复每个人。

7 1 Tychicus, 2 my beloved brother, trustworthy minister, and fellow slave in the Lord, will tell you all the news of me.

关于我的一切,有我们亲爱的弟兄,忠信的服务者及在主内的同仆提希苛,告诉你们。

8 I am sending him to you for this very purpose, so that you may know about us and that he may encourage your hearts,

我打发他到你们那里去,就是为把我们的事报告给你们,并为安慰你们的心。

9 together with Onesimus, a trustworthy and beloved brother, who is one of you. They will tell you about everything here.

和他同去的.还有忠信亲爱的弟兄敖乃息摩,他原是你们的同乡;他们会把这里的一切事报告给你们。

10 Aristarchus, 3 my fellow prisoner, sends you greetings, as does Mark the cousin of Barnabas (concerning whom you have received instructions; if he comes to you, receive him),

我的囚伴阿黎斯塔苛问候你们,巴尔纳伯的表弟马尔谷也问候你们──关于他,你们已获得了指示;如果他到了你们那里,你们要接待他──

11 and Jesus, 4 who is called Justus, who are of the circumcision; these alone are my co-workers for the kingdom of God, and they have been a comfort to me.

还有号称犹斯托的耶稣,也问候你们;受割损的人中,只有这些人对天主的国是合作的人,他们这样的人才是我的安慰。

12 Epaphras 5 sends you greetings; he is one of you, a slave of Christ (Jesus), always striving for you in his prayers so that you may be perfect and fully assured in all the will of God.

你们的同乡,基督耶稣的奴仆厄帕夫辣问候你们,他在祈祷中常为你们苦求,为使你们能坚定不移,在天主所愿意的一切事上,作成全兼诚服的人。

13 For I can testify that he works very hard for you and for those in Laodicea 6 and those in Hierapolis.

我实在能给他作证:他为你们和在劳狄刻雅及耶辣颇里的人受了许多辛苦。

14 Luke 7 the beloved physician sends greetings, as does Demas.

亲爱的医生路加和德玛斯问候你们。

15 Give greetings to the brothers in Laodicea and to Nympha and to the church in her house. 8

请你们问候劳狄刻雅的弟兄,也问候宁法和她的家里的教会。

16 And when this letter is read before you, have it read also in the church of the Laodiceans, and you yourselves read the one from Laodicea. 9

几时你们宣读了这封信,务要使这封信也在劳狄刻雅人的教会内宣读;至于那由劳狄刻雅转来的信,你们也要宣读。

17 And tell Archippus, "See that you fulfill the ministry 10 that you received in the Lord."

请你们告诉阿尔希颇:"要留心你在主内所接受的职分,务要善尽此职!"

18 The greeting is in my own hand, 11 Paul's. Remember my chains. Grace be with you.

我保禄亲笔问候;你们要念及我的锁链!愿恩宠与你们同在!



Footnotes(注解)

1 [7-18] Paul concludes with greetings and information concerning various Christians known to the Colossians.

2 [7] Tychicus: Acts 20:4 mentions his role in the collection for Jerusalem; Eph 6:21 repeats what is said here; see also 2 Tim 4:12; Titus 3:12.

3 [10] Aristarchus: a Thessalonian who was with Paul at Ephesus and Caesarea and on the voyage to Rome (Acts 19:29; 20:4; 27:2). Mark: also referred to at Philippians 1:24 and 2 Tim 4:11 and, as "John Mark," in Acts (Acts 12:12, 25; 13:13; 15:37-40). See also 1 Peter 5:13 and the note there. Traditionally the author of the second gospel.

4 [11] Jesus: a then common Jewish name, the Greek form of Joshua.

5 [12] Epaphras: see the notes on Col 1:3-8 and Col 1:7.

6 [13] Laodicea: see the note on Col 2:1. Hierapolis: a city northeast of Laodicea and northwest of Colossae.

7 [14] Luke: only here described as a medical doctor; cf Philippians 1:24 and 2 Tim 4:11. Traditionally the author of the third gospel. Demas: cf Philippians 1:24; he later deserted Paul (2 Tim 4:10).

8 [15] Nympha and . . . her house: some manuscripts read a masculine for the house-church leader, "Nymphas and . . . his house."

9 [16] The one from Laodicea: either a letter by Paul that has been lost or the Letter to the Ephesians (cf the note on Eph 1:1 in Ephesus).

10 [17] Fulfill the ministry: usually taken to mean that Archippus, the son of Philemon and Apphia (Philippians 1:1-2), is "pastor" at Colossae. An alternate interpretation is that Archippus, not Philemon, is the owner of the slave Onesimus and that Paul is asking Archippus to complete the service he has received in the Lord by sending Onesimus back to minister to Paul in his captivity (cf Philippians 1:20).

11 [18] My own hand: a postscript in Paul's own hand was his custom; cf Gal 6:11-18 and 2 Thes 3:17-18.

  
得撒洛尼前书 1 Thessalonians Chapter 1
1 Thessalonians
Chapter 1

1 1 Paul, Silvanus, and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace to you and peace.

保禄和息耳瓦诺及弟茂德,致书给在天主父及主耶稣基督内的得撒洛尼人的教会。祝你们蒙受恩宠与平安!

2 We give thanks to God always for all of you, remembering you in our prayers, unceasingly

我们常为你们众人感谢天主,在祈祷时常记念你们;不断地,

3 calling to mind your work of faith and labor of love and endurance in hope 2 of our Lord Jesus Christ, before our God and Father,

在天主和我们的父前,记念你们因信德所作的工作,因爱德所受的劳苦,因盼望我们的主耶稣基督所有的坚忍。

4 knowing, brothers loved by God, how you were chosen.

天主所爱的弟兄们,我们知道你们是蒙召选的,

5 For our gospel did not come to you in word alone, but also in power and in the holy Spirit and (with) much conviction. You know what sort of people we were (among) you for your sake.

因为我们把福音传到你们那里,不仅在乎言语,而且也在乎德能和圣神,以及坚固的信心;正如你们也知道,我们为了你们,在你们中是怎样为人。

6 And you became imitators 3 of us and of the Lord, receiving the word in great affliction, with joy from the holy Spirit,

你们虽在许多苦难中,却怀着圣神的喜乐接受了圣道,成了效法我们和效法主的人,

7 so that you became a model for all the believers in Macedonia and in Achaia.

甚至成了马其顿和阿哈雅众信者的模范。

8 For from you the word of the Lord has sounded forth not only in Macedonia and (in) Achaia, but in every place your faith in God has gone forth, so that we have no need to say anything.

因为主的圣道由你们那里,不仅声闻于马其顿和阿哈雅,而且你们对天主的信仰也传遍了各地,以致不需要我们再说什么。

9 For they themselves openly declare about us what sort of reception we had among you, and how you turned to God from idols to serve the living and true God

因为有他们传述我们的事,说我们怎样来到了你们那里,你们怎样离开偶像归依了天主,为事奉永生的真天主,

10 and to await his Son from heaven, whom he raised from (the) dead, Jesus, who delivers us from the coming wrath.

并期待衪的圣子自天降下,就是衪使之从死者中复活,为救我们脱免那要来的震怒的耶稣。



Footnotes(注解)

1 [1] On the address, see the note on Romans 1:1-7.

2 [3] Faith . . . love . . . hope: this, along with 1 Thes 5:8, is the earliest mention in Christian literature of the three "theological virtues" (see 1 Cor 13:13). The order here stresses eschatological hope, in line with the letter's emphasis on the Lord's second, triumphal coming, or parousia (1 Thes 1:10; 2:12, 19; 3:13; 4:13-5:11; 5:23).

3 [6] Imitators: the Pauline theme of "imitation" (see 1 Thes 2:14; 1 Cor 4:16; 11:1; 2 Thes 3:9) is rooted in Paul's view of solidarity in Christ through sharing in Jesus' cross and in the Spirit of the risen Lord.

得撒洛尼前书 1 Thessalonians Chapter 2
1 Thessalonians
Chapter 2

1 For you yourselves know, brothers, that our reception among you was not without effect.

弟兄们!你们自己也知道,我们来到你们那里,并非没有效果。

2 Rather, after we had suffered and been insolently treated, as you know, in Philippi, we drew courage through our God to speak to you the gospel of God with much struggle.

你们也知道我们来到之前,曾在斐理伯吃了苦,受了凌辱;可是依靠着我们的天主,我们还有勇气,在艰巨的格斗中,给你们宣讲了天主的福音。

3 Our exhortation was not from delusion or impure motives, nor did it work through deception.

我们的讲劝并不是出于幻想,也不是出于不诚,也不是在于欺诈;

4 But as we were judged worthy 1 by God to be entrusted with the gospel, that is how we speak, not as trying to please human beings,but rather God, who judges our hearts.

反之,我们是被天主考验合格而受委托传福音的人;我们宣讲,并不是为取悦于人,而是为取悦那考验我们心灵的天主。

5 Nor, indeed, did we ever appear with flattering speech, as you know, or with a pretext for greed--God is witness—

我们从来没有用过谄媚之辞,就如你们所知道的,也没有托故贪婪,天主可以作证;

6 nor did we seek praise from human beings, either from you or from others,

也没有向任何人寻求过光荣:没有向你们,也没有向别人。

7 although we were able to impose our weight as apostles of Christ. Rather, we were gentle 2 among you, as a nursing mother cares for her children.

我们当基督的宗徒,虽有权利叫人敬重我们,但我们在你们中却成了慈祥的,像抚育自己孩子的母亲。

8 With such affection for you, we were determined to share with you not only the gospel of God, but our very selves as well, so dearly beloved had you become to us.

我们如此眷爱你们,不但愿意将天主的福音交给你们,而且也愿意将我们的性命交给你们,因为你们是我们所疼爱的。

9 You recall, brothers, our toil and drudgery. Working night and day in order not to burden any of you, we proclaimed to you the gospel of God.

弟兄们,你们应回忆我们的勤劳和辛苦:我们向你们宣讲天主的福音时,黑夜白日操作,免得加给你们任何人负担。

10 You are witnesses, and so is God, how devoutly and justly and blamelessly we behaved toward you believers.

你们自己和天主都可以作证:我们对你们信友曾是怎样的圣善、正义和无可指摘。

11 As you know, we treated each one of you as a father treats his children,

你们也同样知道:我们怎样对待了你们中每一个人,就像父亲对待自己的孩子一样:

12 exhorting and encouraging you and insisting that you conduct yourselves as worthy of the God who calls you into his kingdom and glory.

劝勉、鼓励、忠告你们,叫你们的行动相称于那召选你们进入衪的国和光荣的天主。

13 And for this reason we too give thanks to God unceasingly, that,in receiving the word of God from hearing us, you received not a human word but, as it truly is, the word of God, which is now atwork in you who believe.

为此,我们不断地感谢天主,因为你们由我们接受了所听的天主的言语,并没有拿它当人的言语,而实在当天主的言语领受了,这言语在你们信者身上发生了效力。

14 3 For you, brothers, have become imitators of the churches of God that are in Judea in Christ Jesus. For you suffer the same things from your compatriots as they did from the Jews,

弟兄们,你们的确像那些在耶稣基督内,在犹太的各天主教会一样了,因为你们由自己的同乡遭受了苦害,正像他们由犹太人所遭受的一样;

15 4 who killed both the Lord Jesus and the prophets and persecuted us; they do not please God, and are opposed to everyone,

那些犹太人不但杀害了主耶稣和先知们,而且也驱逐了我们;他们不但使天主不悦,而且与全人类为敌,

16 trying to prevent us from speaking to the Gentiles that they may be saved, thus constantly filling up the measure of their sins. But the wrath of God has finally begun to come upon them.

阻止我们给外邦人讲道,叫人得救,以致他们的罪恶时常满盈,天主的愤怒终必来到他们身上。

17 Brothers, when we were bereft of you for a short time, in person, not in heart, we were all the more eager in our great desire to see you in person.

弟兄们!我们被迫暂时离开你们,仅是面目离开,而不是心离开,我们热切愿望及早见到你们的面。

18 We decided to go to you--I, Paul, not only once but more than once--yet Satan thwarted us.

我们曾切愿到你们那里,我保禄确实一再地愿意去,但撒殚却阻止了我们。

19 For what is our hope or joy or crown to boast of in the presence of our Lord Jesus at his coming if not you yourselves?

当我们的主耶稣来临时,在衪面前,谁是我们的希望,或喜乐,或足以自豪的冠冕呢?不就是你们吗?

20 For you are our glory and joy.

你们的确是我们的光荣和喜乐。



Footnotes(注解)

1 [4] Judged worthy: Paul regards "worthiness" not as grounded in one's own talent or moral self-righteousness but in God's discernment of genuinely selfless attitudes and actions (see 2 Cor 10:17-18).

2 [7] Gentle: many excellent manuscripts read "infants" (nepioi), but "gentle" (epioi) better suits the context here.

3 [14] Luke's picture of the persecutions at Philippi (by Gentiles) and in Thessalonica and Beroea (by Jews) seems to be considerably schematized (Acts 16:11-40; 17:1-15). Paul pictures the Thessalonian community as composed of converts from paganism (1 Thes 1:9) and speaks here of persecution by their (pagan) compatriots rather than by Jews.

4 [15-16] Paul is speaking of historical opposition on the part of Palestinian Jews in particular and does so only some twenty years after Jesus' crucifixion. Even so, he quickly proceeds to depict the persecutors typologically, in apocalyptic terms. His remarks give no grounds for anti-Semitism to those willing to understand him, especially in view of Paul's pride in his own ethnic and religious background (Romans 9:1-5; 10:1; 11:1-3; Philippians 3:4-6). Sinful conduct (1 Thes 2:16) is itself an anticipation of the ultimate wrath or judgment of God (Romans 1:18-2:5), whether or not it is perceived as such.
得撒洛尼前书 1 Thessalonians Chapter 3
1 Thessalonians
Chapter 3

1 That is why, when we could bear it no longer, we decided to remain alone in Athens

为此,我们不能再等待,就决意独自留在雅典,

2 and sent Timothy, our brother and co-worker for God in the gospel of Christ, to strengthen and encourage you in your faith,

而打发我们的弟兄和在基督的福音上,作天主仆人的弟茂德前去,为在信德上坚固鼓励你们,

3 so that no one be disturbed in these afflictions. For you yourselves know that we are destined 1 for this.

不叫任何人在这些困苦中受到动摇;你们自己原也知道:我们是注定要受苦的,

4 For even when we were among you, we used to warn you in advance that we would undergo affliction, just as has happened, as you know.

因为我们还在你们那里的时候,已给你们预言了,我们将遭受磨难;你们看,现在就发生了。

5 For this reason, when I too could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had put you to the test and our toil might come to nothing.

为此,我既不能再等待,遂派他去探悉你们的信德,怕那诱惑者诱惑了你们,而使我们的劳苦等于白费了。

6 But just now Timothy has returned to us from you, bringing us the good news of your faith and love, and that you always think kindly of us and long to see us as we long to see you.

现今,弟茂德从你们那里回到我们这里,对你们的信德和爱德,给我们报告了好消息;并说你们时常想念我们,渴望见到我们,就像我们渴望见到你们一样。

7 Because of this, we have been reassured about you, brothers, in our every distress and affliction, through your faith.

为此,弟兄们,我们在一切磨难困苦中,因了你们的信德,由你们获得了安慰。

8 For we now live, if you stand firm in the Lord.

因为若是你们在主内站立稳定,我们现在就能活下去。

9 2 What thanksgiving, then, can we render to God for you, for all the joy we feel on your account before our God?

我们为了你们的原故,在我们的天主前甚为喜乐:对这一切喜乐,我们能怎样感谢,好为你们称谢天主呢?

10 Night and day we pray beyond measure to see you in person and to remedy the deficiencies of your faith.

我们惟有黑夜白日恳切祈求,为能见到你们的面,为能弥补你们信德的缺陷。

11 Now may God himself, our Father, and our Lord Jesus direct our way to you,

但愿天主我们的父和我们的主耶稣,铺平我们去你们那里的道路。

12 and may the Lord make you increase and abound in love for one another and for all, just as we have for you,

愿主使你们彼此间的爱情,和对众人的爱情增长满溢,就像我们对你们所有的爱情,

13 so as to strengthen your hearts, to be blameless in holiness before our God and Father at the coming of our Lord Jesus with all his holy ones. (Amen.)

好坚固你们的心,使你们在我们的主耶稣同衪的众圣者来临时,于天主我们的父前,在圣德上无可指摘。



Footnotes(注解)

1 [3] We are destined: the Greek phraseology and the context suggest Paul's concern to alert his readers to difficulties he knew they would necessarily face and to enable them to see their present experience in the light of what he warned them would happen in the future. This line of thought is followed in 2 Thes 2:1-15.

2 [9-10] The tension between Paul's optimism concerning the Thessalonians' faith and his worries about their perseverance remains unresolved. Perhaps this is accounted for not only by the continuing harassment but also by the shortness of his own stay in Thessalonica (even if that were over twice as long as the conventional three weeks that Luke assigns to it, Acts 17:2).

得撒洛尼前书 1 Thessalonians Chapter 4
1 Thessalonians
Chapter 4

1 Finally, brothers, we earnestly ask and exhort you in the Lord Jesus that, as you received from us how you should conduct yourselves to please God--and as you are conducting yourselves--you do so even more.

此外,弟兄们,我们在主耶稣内还请求和劝勉你们:你们既由我们学会了应怎样行事,为中悦天主,你们就该怎样行事,还要更向前迈进。

2 For you know what instructions 1 we gave you through the Lord Jesus.

你们原来知道:我们因主耶稣给了你们什么诫命。

3 2 This is the will of God, your holiness: that you refrain from immorality,

天主的旨意就是要你们成圣,要你们戒绝邪淫,

4 that each of you know how to acquire a wife for himself in holiness and honor,

要你们每一个人明了,应以圣洁和敬意持守自己的肉体,

5 not in lustful passion as do the Gentiles who do not know God;

不要放纵邪淫之情,像那些不认识天主的外邦人一样;

6 not to take advantage of or exploit a brother in this matter, for the Lord is an avenger in all these things, as we told you before and solemnly affirmed.

在这样的事上,不要侵犯损害自己的弟兄,因为主对这一切是要报复的,就如我们先前已说过,已证明过的,

7 For God did not call us to impurity but to holiness.

因为天主召叫我们不是为不洁,而是为成圣。

8 Therefore, whoever disregards this, disregards not a human being but God, who (also) gives his holy Spirit to you.

所以凡轻视这诫命的,不是轻视人,而是轻视那将自己的圣神赋于你们身上的天主。

9 On the subject of mutual charity you have no need for anyone to write you, for you yourselves have been taught by God to love one another.

关于弟兄的友爱,不需要给你们写什么,因为你们自己由天主受了彼此相爱的教训

10 Indeed, you do this for all the brothers throughout Macedonia. Nevertheless we urge you, brothers, to progress even more,

你们对全马其顿的众弟兄原已实行了这事;不过,弟兄们,我们劝你们更向前迈进。

11 and to aspire to live a tranquil life, to mind your own affairs, and to work with your (own) hands, as we instructed you,

你们要以过安定的生活,专务己业,亲手劳作为光荣,就如我们所吩咐过你们的,

12 that you may conduct yourselves properly toward outsiders and not depend on anyone.

好叫你们在外人前来往时有光采,不仰仗任何人。

13 We do not want you to be unaware, brothers, about those who have fallen asleep, so that you may not grieve like the rest, who have no hope.

弟兄们,关于亡者,我们不愿意你们不知道,以免你们忧伤,像其它没有望德的人一样

14 For if we believe that Jesus died and rose, so too will God, through Jesus, bring with him those who have fallen asleep.

因为我们若是信耶稣死了,也复活了,同样也必信天主要领那些死于耶稣内的人同衪一起来。

15 Indeed, we tell you this, on the word of the Lord, that we who are alive, who are left until the coming of the Lord, 3 will surely not precede those who have fallen asleep.

我们照主的话告诉你们这件事:我们这些活着存留到主来临时的人,决不会在已死的人以前。

16 For the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God, will come down from heaven, and the dead in Christ will rise first.

因为在发命时,在总领天使吶喊和天主的号声响时,主要亲自由天降来,那些死于基督内的人先要复活,

17 Then we who are alive, who are left, will be caught up together 4 with them in the clouds to meet the Lord in the air. Thus we shall always be with the Lord.

然后我们这些活着还存留的人,同时与他们一起要被提到云彩上,到空中迎接主:这样,我们就时常同主在一起

18 Therefore, console one another with these words.

为此,你们要常用这些话彼此安慰。



Footnotes(注解)

1 [2] Instructions: these include specific guidelines on the basis of the Lord's authority, not necessarily sayings Jesus actually uttered. More profoundly, as 1 Thes 4:8 implies, the instructions are practical principles that Paul worked out in accordance with his understanding of the role of the Spirit.

2 [3-8] Many think that this passage deals with a variety of moral regulations (fornication, adultery, sharp business practices). It can be more specifically interpreted as bringing general norms to bear on a specific problem, namely, marriage within degrees of consanguinity (as between uncle and niece) forbidden in Jewish law but allowed according to a Greek heiress law, which would insure retention of an inheritance within the family and perhaps thereby occasion divorce. In that case, "immorality" (1 Thes 4:3) should be rendered as "unlawful marriage" and "this matter" (1 Thes 4:6) as "a lawsuit." The phrase in 1 Thes 4:4, "acquire a wife for himself," has often been interpreted to mean "control one's body."

3 [15] Coming of the Lord: Paul here assumes that the second coming, or parousia, will occur within his own lifetime but insists that the time or season is unknown (1 Thes 5:1-2). Nevertheless, the most important aspect of the parousia for him was the fulfillment of union with Christ. His pastoral exhortation focuses first on hope for the departed faithful, then (1 Thes 5:1-3) on the need of preparedness for those who have to achieve their goal.

4 [17] Will be caught up together: literally, snatched up, carried off; cf 2 Cor 12:2; Rev 12:5. From the Latin verb here used, rapiemur, has come the idea of "the rapture," when believers will be transported away from the woes of the world; this construction combines this verse with Matthew 24:40-41 (see the note there) // Luke 17:34-35 and passages from Revelation in a scheme of millennial dispensationalism.

  
得撒洛尼前书 1 Thessalonians Chapter 5
1 Thessalonians
Chapter 5

1 Concerning times and seasons, brothers, you have no need for anything to be written to you.

弟兄们,至论那时候与日期,不需要给你们写什么。

2 For you yourselves know very well that the day of the Lord will come like a thief at night.

你们原确实知道,主的日子要像夜间的盗贼一样来到。

3 When people are saying,"Peace and security," then sudden disaster comes upon them, like labor pains upon a pregnant woman,and they will not escape.

几时人正说:"平安无事,"那时灭亡会猝然来到他们身上,就像痛苦来到怀孕者身上一样,决逃脱不了。

4 But you, brothers, are not in darkness, for that day to overtake you like a thief.

但是你们,弟兄们,你们不是在黑暗中,以致那日子像盗贼一样袭击你们;

5 For all of you are children of the light 1 and children of the day. We are not of the night or of darkness.

你们众人都是光明之子和白日之子;我们不属于黑夜,也不属于黑暗。

6 Therefore, let us not sleep as the rest do, but let us stay alert and sober.

所以我们不当象其它的人一样贪睡,却当醒寤清醒,

7 Those who sleep go to sleep at night, and those who are drunk get drunk at night.

因为人睡觉是黑夜睡觉,喝醉的人是黑夜喝醉;

8 But since we are of the day, let us be sober, putting on the breastplate of faith and love and the helmet that is hope for salvation.

但是我们做白日之子的,应当清醒,穿上信德和爱德作甲,戴上得救的望德作盔,

9 For God did not destine us for wrath, but to gain salvation through our Lord Jesus Christ,

因为天主没有拣定我们为泄怒,而是借我们的主耶稣基督为获得拯救,

10 who died for us, so that whether we are awake or asleep we may live together with him. 2

衪为我们死了,为叫我们不论醒寤或睡眠,都同衪一起生活。

11 Therefore, encourage one another and build one another up, as indeed you do.

为此,你们应互相安慰,彼此建树,就如你们所行的。

12 We ask you, brothers, to respect those who are laboring among you and who are over you in the Lord and who admonish you,

弟兄们,我们还请求你们尊敬那些在你们中劳苦,在主内管理你们和劝戒你们的人,

13 and to show esteem for them with special love on account of their work. Be at peace among yourselves.

为了他们的工作,你们更应本着爱,重视他们;你们要彼此平安相处。

14 We urge you, brothers, admonish the idle, cheer the fainthearted, support the weak, be patient with all.

弟兄们,我们还劝勉你们:要劝戒闲荡的,宽慰怯懦的,扶持软弱的,容忍一切人!

15 See that no one returns evil for evil; rather, always seek what is good (both) for each other and for all.

要小心:人对人不要以恶报恶,却要时常彼此勉励,互相善待,且善待一切人。

16 Rejoice always.

应常欢乐,

17 Pray without ceasing.

不断祈祷,

18 In all circumstances give thanks, for this is the will of God for you in Christ Jesus.

事事感谢:这就是天主在基督耶稣内对你们所有的旨意。

19 3 Do not quench the Spirit.

不要消灭神恩,

20 Do not despise prophetic utterances.

不要轻视先知之恩;

21 Test everything; retain what is good.

但应当考验一切,好的,应保持,

22 Refrain from every kind of evil.

各种坏的,要远避。

23 4 May the God of peace himself make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ.

愿赐平安的天主亲自完全圣化你们,将你们整个的神魂、灵魂和肉身,在我们的主耶稣基督来临时,保持的无瑕可指:

24 The one who calls you is faithful, and he will also accomplish it.

那召你们的是忠信的,衪必实行。

25 Brothers, pray for us (too).

弟兄们,你们也要为我们祈祷。

26 Greet all the brothers with a holy kiss. 5

你们要以圣吻问候所有的弟兄。

27 I adjure you by the Lord that this letter be read to all the brothers.

我因主誓求你们,向众弟兄朗诵这封书信。

28 The grace of our Lord Jesus Christ be with you.

愿我们的主耶稣基督的恩宠与你们同在!



Footnotes(注解)

1 [5] Children of the light: that is, belonging to the daylight of God's personal revelation and expected to achieve it (an analogous development of imagery that appears in John 12:36).

2 [10] Characteristically, Paul plays on words suggesting ultimate and anticipated death and life. Union with the crucified and risen Lord at his parousia is anticipated in some measure in contrasted states of our temporal life. The essential element he urges is our indestructible personal union in Christ's own life (see Romans 5:1-10).

3 [19-21] Paul's buoyant encouragement of charismatic freedom sometimes occasioned excesses that he or others had to remedy (see 1 Cor 14; 2 Thes 2:1-15; 2 Peter 3:1-16).

4 [23] Another possible translation is,"May the God of peace himself make you perfectly holy and sanctify your spirit fully, and may both soul and body be preserved blameless for the coming of our Lord Jesus Christ." In either case, Paul is not offering an anthropological or philosophical analysis of human nature. Rather, he looks to the wholeness of what may be called the supernatural and natural aspects of a person's service of God.

5 [26] Kiss: the holy embrace (see Romans 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Peter 5:14) was a greeting of res, pect and affection, perhaps given during a liturgy at which Paul's letter would have been read.

得撒洛尼后书 2 Thessalonians Chapter 1
2 Thessalonians
Chapter 1

1 1 Paul, Silvanus, and Timothy to the church of the Thessalonians in God our Father and the Lord Jesus Christ:

保禄和息耳瓦诺及弟茂德,致书给在天主我们的父及主耶稣基督内的得撒洛尼人的教会。

2 grace to you and peace from God (our) Father and the Lord Jesus Christ.

愿恩宠与平安,由天主父和主耶稣基督赐与你们!

3 2 We ought to thank God always for you, brothers, as is fitting, because your faith flourishes ever more, and the love of every one of you for one another grows ever greater.

弟兄们,我们常该为你们感谢天主,这真是相称的,因为你们的信德大有进步,你们众人之间彼此的爱德更为增进,

4 Accordingly, we ourselves boast of you in the churches of God regarding your endurance and faith in all your persecutions and the afflictions you endure.

以致我们可在天主的各教会中,为你们夸口,因为你们在所受的一切迫害和磨难中,仍保持了坚忍和信德。

5 This is evidence of the just judgment of God, so that you may be considered worthy of the kingdom of God for which you are suffering.

这正是天主公义审判的明证,好使你们堪得天主的国,你们也正是为了这国才受了苦难。

6 For it is surely just on God's part to repay with afflictions those who are afflicting you,

既然天主是公义的,必要以苦难报复难为你们的人,

7 and to grant rest along with us to you who are undergoing afflictions, at the revelation of the Lord Jesus from heaven with his mighty angels,

却赏你们受难为的人,同我们一起安宁;主耶稣由天上偕同他大能的天使显现时,

8 in blazing fire, inflicting punishment on those who do not acknowledge God and on those who do not obey the gospel of our Lord Jesus.

要在火焰中报复那些不认识天主,和不听从我们的主耶稣福音的人。

9 These will pay the penalty of eternal ruin, separated from the presence of the Lord and from the glory of his power,

这些人要受永远丧亡之罚,远离上主面,远离他威能的光荣。

10 when he comes to be glorified among his holy ones 3 and to be marveled at on that day among all who have believed, for our testimony to you was believed.

当他在那一日降来的时候,要在他的圣徒身上受光荣,在一切信众身上受赞美。你们也在其中,因为你们确信了我们的证言。

11 To this end, we always pray for you, that our God may make you worthy of his calling and powerfully bring to fulfillment every good purpose and every effort of faith,

为此,我们也为你们祈祷,求我们的天主使你们相称他的召叫;求他以德能,成全你们各种乐意向善的心,和信德的行为,

12 4 that the name of our Lord Jesus may be glorified in you, and you in him, in accord with the grace of our God and Lord Jesus Christ.

好使我们的主耶稣基督的名字,在你们内受光荣,你们也在他内,赖我们的天主和主耶稣基督的恩宠受光荣。



Footnotes(注解)

1 [1-2] On the address, see the note on Romans 1:1-7 and cf 1 Thes 1:1.

2 [3-12] On the thanksgiving, see the note on Romans 1:8 and cf 1 Thes 1:2-10. Paul's gratitude to God for the faith and love of the Thessalonians (2 Thes 1:3) and his Christian pride in their faithful endurance (2 Thes 1:4-5) contrast with the condemnation announced for those who afflict them, a judgment to be carried out at the parousia (2 Thes 1:6-10), which is described in vivid language drawn from Old Testament apocalyptic. A prayer for the fulfillment of God's purpose in the Thessalonians (2 Thes 1:11-12) completes the section, as is customary in a Pauline letter (cf 1 Thes 1:2-3).

3 [10] Among his holy ones: in the Old Testament, this term can refer to an angelic throng (cf also Jude 1:14), but here, in parallel with among all who have believed, it can refer to the triumphant people of God.

4 [12] The grace of our God and Lord Jesus Christ: the Greek can also be translated, "the grace of our God and of the Lord Jesus Christ."

得撒洛尼后书 2 Thessalonians Chapter 2
2 Thessalonians
Chapter 2

1 1 We ask you, brothers, with regard to the coming of our Lord Jesus Christ and our assembling with him,

弟兄们,关于我们的主耶稣基督的来临,和我们聚集到他前的事,我们请求你们,

2 not to be shaken out of your minds suddenly, or to be alarmed either by a "spirit," 2 or by an oral statement, or by a letter allegedly from us to the effect that the day of the Lord is at hand.

不要因着什么神恩,或什么言论,或什么似乎出于我们的书信,好象说主的日子迫近了,就迅速失去理智,惊慌失惜。

3 Let no one deceive you in any way. For unless the apostasy comes first and the lawless one is revealed, 3 the one doomed to perdition,

不要让人用任何方法欺骗你们,因为在那日子来临前,必有背叛之事,那无法无天的人,即丧亡之子必先出现。

4 who opposes and exalts himself above every so-called god and object of worship, so as to seat himself in the temple of God, 4 claiming that he is a god—

他即是那敌对者,他高举自己在各种称为神或受崇拜者以上,以致要坐在天主的殿中,宣布自己是神。

5 do you not recall that while I was still with you I told you these things?

你们不记得我还在你们那里时,给你们说过这些事吗?

6 And now you know what is restraining, 5 that he may be revealed in his time.

你们也知道现今那阻止他在自己的时辰才出现的是什么。

7 6 For the mystery of lawlessness is already at work. But the one who restrains is to do so only for the present, until he is removed from the scene.

罪恶的阴谋已经在活动,只待这阻止者一由中间除去,

8 And then the lawless one will be revealed, whom the Lord (Jesus) will kill with the breath of his mouth and render powerless by the manifestation of his coming,

那时,那无法无天的人就要出现,主耶稣要以自己口中的气息将他杀死,且以自己来临的显现把他消灭。

9 the one whose coming springs from the power of Satan in every mighty deed and in signs and wonders that lie,

那人来到,依靠撒殚的力量,具有各种德能,行欺骗人的奇迹异事,

10 and in every wicked deceit for those who are perishing because they have not accepted the love of truth so that they may be saved.

并以各种邪恶骗术,煽惑那些丧亡的人,因为他们没有接受爱慕真理之心,为获得拯救。

11 Therefore, God is sending them a deceiving power so that they may believe the lie,

为此,天主使一种错误的信念在他们身上运行,叫他们相信谎谬,

12 that all who have not believed the truth but have approved wrongdoing may be condemned.

为使一切不信真理而喜欢违法的人,被定罪受罚。

13 But we ought to give thanks to God for you always, brothers loved by the Lord, because God chose you as the firstfruits 7 for salvation through sanctification by the Spirit and belief in truth.

主所爱的弟兄们!我们该当时常为你们感谢天主,因为天主从起初就拣选了你们,藉圣神的祝圣和信从真理而得到拯救。

14 To this end he has (also) called you through our gospel to possess the glory of our Lord Jesus Christ.

为此,他也借着我们宣讲的福音召叫了你们,为获得我们的主耶稣基督的光荣。

15 Therefore, brothers, stand firm and hold fast to the traditions that you were taught, either by an oral statement or by a letter of ours. 8

所以,弟兄们,你们要站立稳定,要坚持你们或由我们的言论,或由我们的书信所学得的传授。

16 May our Lord Jesus Christ himself and God our Father, who has loved us and given us everlasting encouragement and good hope through his grace,

愿我们的主耶稣基督,和那爱我们,并开恩将永远的安慰和美好的希望,赐与我们的父天主,

17 encourage your hearts and strengthen them in every good deed and word.

鼓励你们的心,并在各种善工善言上,坚固你们。



Footnotes(注解)

1 [1-17] The Thessalonians have been shaken by a message purporting to come from Paul himself that the day of the Lord is already present. He warns against this deception in eschatology by citing a scenario of events that must first occur (2 Thes 2:3-12) before the end will come. The overall point Paul makes is the need to reject such lies as Satan sends; he also reaffirms the Thessalonians in their calling (2 Thes 2:13-14). They are to uphold what Paul himself has taught (2 Thes 2:15). There is a concluding prayer for their strengthening (2 Thes 2:16-17). As in 2 Thes 1:8-10, the Old Testament provides a good deal of coloring; cf especially Isaiah 14:13-14; 66:15, 18-21; Ezekiel 28:2-9; Daniel 11:36-37. The contents of 2 Thes 2:3b-8 may come from a previously existing apocalypse. The details have been variously interpreted. An alternative to the possibilities noted below understands that an oracular utterance, supposedly coming from a prophetic spirit (2 Thes 2:2-3a), has so disrupted the community's thinking that its effects may be compared to those of the mania connected with the worship of the Greek god Dionysus. On this view, the writer seems to allude in 2 Thes 2:6-8 to Dionysiac "seizure," although, of course, ironically, somewhat as Paul alludes to witchcraft ("an evil eye") in Gal 3:1 in speaking of the threat to faith posed by those disturbing the Galatians (Gal 1:6-7; 5:10b). On this view of 2 Thes 2:2, the Greek participles katechon (rendered above as what is restraining) and katechon (the one who restrains) are to be translated "the seizing power" in 2 Thes 2:6 and "the seizer" in 2 Thes 2:7. They then allude to a pseudocharismatic force or spirit of Dionysiac character that has suddenly taken hold of the Thessalonian community (see 2 Thes 2:2). The addressees know (2 Thes 2:6) this force or spirit because of the problem it is causing. This pseudocharismatic force or spirit is a kind of anticipation and advance proof of the ultimate, climactic figure (the lawless one or the rebel, 2 Thes 2:3), of which the community has been warned (see the note on 1 Thes 3:3). It is, however, only the beginning of the end that the latter's manifestation entails; the end is not yet. For in the course of the mystery of lawlessness (2 Thes 2:7), false prophetism, after it ceases in the Thessalonian community, will be manifested in the world at large (2 Thes 2:8-12), where it will also be eliminated in turn by the Lord Jesus.

2 [2] "Spirit": a Spirit-inspired utterance or ecstatic revelation. An oral statement: literally, a "word" or pronouncement, not necessarily of ecstatic origin. A letter allegedly sent by us: possibly a forged letter, so that Paul calls attention in 2 Thes 3:17 to his practice of concluding a genuine letter with a summary note or greeting in his own hand, as at Gal 6:11-18 and elsewhere.

3 [3b-5] This incomplete sentence (anacoluthon, 2 Thes 2:4) recalls what the Thessalonians had already been taught, an apocalyptic scenario depicting, in terms borrowed especially from Daniel 11:36-37 and related verses, human self-assertiveness against God in the temple of God itself. The lawless one represents the climax of such activity in this account.

4 [4] Seat himself in the temple of God: a reflection of the language in Daniel 7:23-25; 8:9-12; 9:27; 11:36-37; 12:11 about the attempt of Antiochus IV Epiphanes to set up a statue of Zeus in the Jerusalem temple and possibly of the Roman emperor Caligula to do a similar thing (Mark 13:14). Here the imagery suggests an attempt to install someone in the place of God, claiming that he is a god (cf Ezekiel 28:2). Usually, it is the Jerusalem temple that is assumed to be meant; on the alternative view sketched above (see the note on 2 Thes 2:1-17), the temple refers to the Christian community.

5 [6-7] What is restraining . . . the one who restrains: neuter and masculine, respectively, of a force and person holding back the lawless one. The Thessalonians know what is meant (2 Thes 2:6), but the terms, seemingly found only in this passage and in writings dependent on it, have been variously interpreted. Traditionally, 2 Thes 2:6 has been applied to the Roman empire and 2 Thes 2:7 to the Roman emperor (in Paul's day, Nero) as bulwarks holding back chaos (cf Romans 13:1-7). A second interpretation suggests that cosmic or angelic powers are binding Satan (2 Thes 2:9) and so restraining him; some relate this to an anti-Christ figure (1 John 2:18) or to Michael the archangel (Rev 12:7-9; 20:1-3). A more recent view suggests that it is the preaching of the Christian gospel that restrains the end, for in God's plan the end cannot come until the gospel is preached to all nations (Mark 13:10); in that case, Paul as missionary preacher par excellence is "the one who restrains," whose removal (death) will bring the end (2 Thes 2:7). On the alternative view (see the note on 2 Thes 2:1-17), the phrases should be referred to that which and to him who seizes (a prophet) in ecstasy so as to have him speak pseudo-oracles.

6 [7-12] The lawless one and the one who restrains are involved in an activity or process, the mystery of lawlessness, behind which Satan stands (2 Thes 2:9). The action of the Lord [Jesus] in overcoming the lawless one is described in Old Testament language (with the breath of his mouth; cf Isaiah 11:4; Job 4:9; Rev 19:15). His coming is literally the Lord's "parousia." The biblical concept of the "holy war," eschatologically conceived, may underlie the imagery.

7 [13] As the firstfruits: there is also strong manuscript evidence for the reading, "God chose you from the beginning," thus providing a focus on God's activity from beginning to end; firstfruits is a Pauline term, however; cf Romans 8:23; 11:16; 16:5 among other references.

8 [15] Reference to an oral statement and a letter (2 Thes 2:2) and the content here, including a formula of conclusion (cf 1 Cor 16:13; Gal 5:1), suggest that 2 Thes 2:1-15 or even 2 Thes 2:1-17 are to be taken as a literary unit, notwithstanding the incidental thanksgiving formula in 2 Thes 2:13.

得撒洛尼后书 2 Thessalonians Chapter 3
2 Thessalonians
Chapter 3

1 1 Finally, brothers, pray for us, so that the word of the Lord may speed forward and be glorified, as it did among you,

此外,弟兄们!请为我们祈祷,好叫主的圣道,也像在你们那里一样,顺利展开,并得到光荣;

2 and that we may be delivered from perverse and wicked people, for not all have faith.

也叫我们脱离坏人与恶人,因为不是人人都有信德。

3 But the Lord is faithful; he will strengthen you and guard you from the evil one.

主是忠信的,他必坚固你们,保护你们免于凶恶。

4 We are confident of you in the Lord that what we instruct you, you (both) are doing and will continue to do.

我们在主内信赖你们;你们既然现今实行了我们所吩咐的,将来也必实行。

5 May the Lord direct your hearts to the love of God and to the endurance of Christ.

愿主指引你们的心去爱天主,并学习基督的坚忍。

6 We instruct you, brothers, in the name of (our) Lord Jesus Christ,to shun any brother who conducts himself in a disorderly way and not according to the tradition they received from us. 2

弟兄们,我们还因我们的主耶稣基督的名,吩咐你们,要远离一切游手好闲,或不按得自我们的传授生活的弟兄。

7 For you know how one must imitate us. For we did not act in a disorderly way among you,

你们自己原来知道该怎样效法我们,因为我们在你们中没有闲散过,

8 nor did we eat food received free from anyone. On the contrary, in toil and drudgery, night and day we worked, so as not to burden any of you.

也没有白吃过人的饭,而是黑夜白日辛苦勤劳地操作,免得加重你们任何人的负担。

9 Not that we do not have the right. Rather, we wanted to present ourselves as a model for you, so that you might imitate us.

这不是因为我们没有权利,而是为以身作则,给你们立榜样,叫你们效法我们;

10 In fact, when we were with you, we instructed you that if anyone was unwilling to work, neither should that one eat.

并且当我们在你们那里的时候,早已吩咐过你们:谁若不愿意工作,就不应当吃饭,

11 We hear that some are conducting themselves among you in a disorderly way, by not keeping busy but minding the business ofothers.

因为我们听说,你们中有些人游手好闲,什么也不作,却好管闲事。

12 Such people we instruct and urge in the Lord Jesus Christ to work quietly and to eat their own food.

我们因主耶稣基督吩咐这样的人,并劝勉他们安静工作,吃自己的饭。

13 But you, brothers, do not be remiss in doing good.

至于你们,弟兄们,行善总不可懈怠。

14 If anyone does not obey our word as expressed in this letter, take note of this person not to associate with him, that he may be put to shame.

但是如果有人,不听从我们书信上的话,应把这人记出,不要与他交际来往,好叫他惭愧;

15 Do not regard him as an enemy but admonish him as a brother.

可是不要把他当仇敌看待,但要把他当弟兄规劝。

16 May the Lord of peace himself give you peace at all times and in every way. The Lord be with all of you.

愿赐平安的主,亲自时时处处赐给你们平安!愿主与你们众人同在!

17 This greeting is in my own hand, Paul's. This is the sign in every letter; this is how I write.

我保禄亲笔问候,这是我每封信的记号;这是我的字体。

18 The grace of our Lord Jesus Christ be with all of you.

愿我们的主耶稣基督的恩宠与你们众人同在!



Footnotes(注解)

1 [1-18] The final chapter urges the Thessalonians to pray for Paul and his colleagues (2 Thes 3:1-2) and reiterates confidence in the Thessalonians (2 Thes 3:3-5), while admonishing them about a specific problem in their community that has grown out of the intense eschatological speculation, namely, not to work but to become instead disorderly busybodies (2 Thes 3:6-15). A benediction (2 Thes 3:16) and postscript in Paul's own hand round out the letter. On 2 Thes 3:17-18, cf the note on 2 Thes 2:2.

2 [6] Some members of the community, probably because they regarded the parousia as imminent or the new age of the Lord to be already here (2 Thes 2:2), had apparently ceased to work for a living. The disciplinary problem they posed could be rooted in distorted thinking about Paul's own teaching (cf 1 Thes 2:16; 3:3-4; 5:4-5) or, more likely, in a forged letter (2 Thes 2:2) and the type of teaching dealt with in 2 Thes 2:1-15. The apostle's own moral teaching, reflected in his selfless labors for others, was rooted in a deep doctrinal concern for the gospel message (cf 1 Thes 2:3-10).

弟茂德前书 Timothy Chapter 1
1 Timothy
Chapter 1

1 1 Paul, an apostle of Christ Jesus by command of God our savior and of Christ Jesus our hope,

奉我们的救主天主,和作我们希望的基督耶稣的命,作基督耶稣宗徒的保禄,

2 to Timothy, my true child in faith: grace, mercy, and peace from God the Father and Christ Jesus our Lord.

致书给在信德上作我真子的弟茂德。愿恩宠、仁慈与平安,由天主父和我们的主基督耶稣赐与你!

3 2 I repeat the request I made of you when I was on my way to Macedonia, that you stay in Ephesus to instruct certain people not to teach false doctrines

当我往马其顿去的时候,曾请求你留在厄弗所,为的是要你训令某些人,不要讲异端道理,

4 3 or to concern themselves with myths and endless genealogies, which promote speculations rather than the plan of God that is to be received by faith.

也不要探求无稽的传说,以及无穷尽的祖谱,因为这些事只会激起争辩,对于天主所立的那基于信德的救世计划,毫无益处。

5 The aim of this instruction is love from a pure heart, a good conscience, and a sincere faith.

这训令的目的就是爱,即由纯洁的心、光明磊落的良心和真诚的信仰所发出的爱;

6 Some people have deviated from these and turned to meaningless talk,

但有些人离开这些而转向了空谈;

7 wanting to be teachers of the law, but without understanding either what they are saying or what they assert with such assurance.

他们愿意充当法学士,却不明白自己所说和所主张的是什么事。

8 4 We know that the law is good, provided that one uses it as law,

我们知道法律原是好的,只要人用的合法;

9 with the understanding that law is meant not for a righteous person but for the lawless and unruly, the godless and sinful, the unholy and profane, those who kill their fathers or mothers, murderers,

我们也知道法律不是为义人立的,而是为叛逆和不服从的,为不虔敬和犯罪的,为不敬神和渎圣的,为弒父弒母的,为杀人的,

10 the unchaste, sodomites, 5 kidnapers, liars, perjurers, and whatever else is opposed to sound teaching,

为犯奸淫的,为行男色的,为拐卖人口的,为说谎言的,为发虚誓的,并为其他相反建全道理的事而立的;

11 according to the glorious gospel of the blessed God, with which I have been entrusted.

这道理是按着真福的天主所托给我的光荣福音而宣讲的。

12 6 I am grateful to him who has strengthened me, Christ Jesus our Lord, because he considered me trustworthy in appointing me to the ministry.

我感谢那赐予我能力的我们的主基督耶稣,因为衪认为我忠信,就派定了我服役。

13 I was once a blasphemer and a persecutor and an arrogant man, but I have been mercifully treated because I acted out of ignorance in my unbelief.

原先我是个亵渎者、迫害者和施暴者;但是我蒙受了怜悯,因为我当时是在不信之中,出于无知而做了那些事。

14 Indeed, the grace of our Lord has been abundant, along with the faith and love that are in Christ Jesus.

然而我们主的恩宠对我格外丰厚,使我在耶稣基督内有了信和爱。

15 This saying is trustworthy 7 and deserves full acceptance: Christ Jesus came into the world to save sinners. Of these I am the foremost.

这话是确实的,值得完全接纳:就是基督耶稣到世界上来,是为拯救罪人;而我就是其中的魁首。

16 But for that reason I was mercifully treated, so that in me, as the foremost, Christ Jesus might display all his patience as an example for those who would come to believe in him for everlasting life.

但是我所以蒙受了怜悯,是为使基督耶稣在我这个魁首身上,显示他的完全坚忍,为给将来信靠他而获永生的人一个榜样。

17 To the king of ages, 8 incorruptible, invisible, the only God, honor and glory forever and ever. Amen.

愿尊崇和光荣归于万世的君王,那不死不灭,不可见的惟一天主,于无穷之世!阿们。

18 9 10 I entrust this charge to you, Timothy, my child, in accordance with the prophetic words once spoken about you. Through them may you fight a good fight

我儿弟茂德!我根据以前指着你所说过的那些预言,把这训令委托给你,为叫你借此打这场好仗,

19 by having faith and a good conscience. Some, by rejecting conscience, have made a shipwreck of their faith,

保持信德和良心纯洁;有些人竟摈弃了良心,而在信德上遭了船破之灾;

20 among them Hymenaeus 11 and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

其中有依默纳约和亚历山大,我已把他们交给撒殚,为叫他们学习不再亵渎。



Footnotes(注解)

1 [1-2] For the Pauline use of the conventional epistolary form, see the note on Romans 1:1-7.

2 [3-7] Here Timothy's initial task in Ephesus (cf Acts 20:17-35) is outlined: to suppress the idle religious speculations, probably about Old Testament figures (1 Tim 1:3-4, but see the note on 1 Tim 6:20-21), which do not contribute to the development of love within the community (1 Tim 1:5) but rather encourage similar useless conjectures (1 Tim 1:6-7).

3 [4] The plan of God that is to be received by faith: the Greek may also possibly mean "God's trustworthy plan" or "the training in faith that God requires."

4 [8-11] Those responsible for the speculations that are to be suppressed by Timothy do not present the Old Testament from the Christian viewpoint. The Christian values the Old Testament not as a system of law but as the first stage in God's revelation of his saving plan, which is brought to fulfillment in the good news of salvation through faith in Jesus Christ.

5 [10] Sodomites: see 1 Cor 6:9 and the note there.

6 [12-17] Present gratitude for the Christian apostleship leads Paul to recall an earlier time when he had been a fierce persecutor of the Christian communities (cf Acts 26:9-11) until his conversion by intervention of divine mercy through the appearance of Jesus. This and his subsequent apostolic experience testify to the saving purpose of Jesus' incarnation. The fact of his former ignorance of the truth has not kept the apostle from regarding himself as having been the worst of sinners (1 Tim 1:15). Yet he was chosen to be an apostle, that God might manifest his firm will to save sinful humanity through Jesus Christ (1 Tim 1:16). The recounting of so great a mystery leads to a spontaneous outpouring of adoration (1 Tim 1:17).

7 [15] This saying is trustworthy: this phrase regularly introduces in the Pastorals a basic truth of early Christian faith; cf 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8.

8 [17] King of ages: through Semitic influence, the Greek expression could mean "everlasting king"; it could also mean "king of the universe."

9 [18-20] Timothy is to be mindful of his calling, which is here compared to the way Barnabas and Saul were designated by Christ as prophets for missionary service; cf Acts 13:1-3. Such is probably the sense of the allusion to the prophetic words (1 Tim 1:18). His task is not to yield, whether in doctrine or in conduct, to erroneous opinions, taking warning from what has already happened at Ephesus in the case of Hymenaeus and Alexander (1 Tim 1:19-20).

10 [18] The prophetic words once spoken about you: the Greek may also be translated, "the prophecies that led (me) to you." It probably refers to testimonies given by charismatic figures in the Christian communities. Fight a good fight: this translation preserves the play on words in Greek. The Greek terms imply a lengthy engagement in battle and might well be translated "wage a good campaign."

11 [20] Hymenaeus: mentioned in 2 Tim 2:17 as saying that the resurrection has already taken place (in baptism). Alexander: probably the Alexander mentioned in 2 Tim 4:14 as the coppersmith who "did me a great deal of harm." Whom I have handed over to Satan: the same terms are used in the condemnation of the incestuous man in 1 Cor 5:5.

弟茂德前书 1 Timothy Chapter 2
1 Timothy
Chapter 2

1 1 First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone,

首先我劝导众人,要为一切人恳求、祈祷、转求和谢恩,

2 for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity.

并为众君王和一切有权位的人,为叫我们能以全心的虔敬和端庄,度宁静平安的生活。

3 This is good and pleasing to God our savior,

这原是美好的,并在我们的救主天主面前是蒙受悦纳的。

4 who wills everyone to be saved and to come to knowledge of the truth.

因为他愿意所有的人都得救,并得以认识真理,

5 For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human,

因为天主只有一个,在天主与人之间的中保也只有一个,就是降生成人的基督耶稣,

6 who gave himself as ransom for all. This was the testimony 2 at the proper time.

他奉献了自己,为众人作赎价:这事在所规定的时期已被证实,

7 For this I was appointed preacher and apostle (I am speaking the truth, I am not lying), teacher of the Gentiles in faith and truth.

而我也是为了这事,被立为宣道者和宗徒──我说的是实话,并非说谎──在信仰和真理上,做了外邦人的教师。

8 3 It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument.

我愿意男人们在各地举起圣洁的手祈祷,不应发怒和争吵;

9 Similarly, (too,) women should adorn themselves with proper conduct, with modesty and self-control, not with braided hairstyles and gold ornaments, or pearls, or expensive clothes,

又愿意女人们服装端正,以廉耻和庄重装饰自己,不要用卷发和金饰,或珍珠和极奢华的服装,

10 but rather, as befits women who profess reverence for God, with good deeds.

而要以善行装饰自己,这才合乎称为虔敬天主的女人。

11 A woman must receive instruction silently and under complete control.

女人要在沉静中受教,事事服从。

12 I do not permit a woman to teach or to have authority over a man. 4 She must be quiet.

我不准许女人施教,也不准许她管辖男人,但要她安于沉静,

13 For Adam was formed first, then Eve.

因为亚当是先受造的,以后才是厄娃。

14 Further, Adam was not deceived, but the woman was deceived and transgressed.

亚当没有受骗,受骗陷于背命之罪的是女人。

15 But she will be saved through motherhood, provided women persevere in faith and love and holiness, with self-control.

但她若持守信德、爱德、圣德和庄重,借着生育,必能获救。




Footnotes(注解)

1 [1-7] This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tim 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tim 2:3-6). The vital apostolic mission to the Gentiles (1 Tim 2:7) reflects Christ's purpose of universal salvation. 1 Tim 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: "Hear, O Israel, the is our God, the alone . . ." (Deut 6:4-5). The assertion in 1 Tim 2:7, "I am speaking the truth, I am not lying," reminds one of similar affirmations in Romans 9:1; 2 Cor 11:31; and Gal 1:20.

2 [6] The testimony: to make sense of this overly concise phrase, many manuscripts supply "to which" (or "to whom"); two others add "was given." The translation has supplied "this was."

3 [8-15] The prayer of the community should be unmarred by internal dissension (1 Tim 2:8); cf Matthew 5:21-26; 6:14; Mark 11:25. At the liturgical assembly the dress of women should be appropriate to the occasion (2 Tim 2:9); their chief adornment is to be reputation for good works (2 Tim 2:10). Women are not to take part in the charismatic activity of the assembly (1 Tim 2:11-12; cf 1 Cor 14:34) or exercise authority; their conduct there should reflect the role of man's helpmate (2 Tim 2:13; cf Genesis 2:18) and not the later relationship of Eve to Adam (2 Tim 2:14; cf Genesis 3:6-7). As long as women perform their role as wives and mothers in faith and love, their salvation is assured (2 Tim 2:15).

4 [12] A man: this could also mean "her husband."


弟茂德前书 1 Timothy Chapter 3
1 Timothy
Chapter 3

1 1 This saying is trustworthy: 2 whoever aspires to the office of bishop desires a noble task.

谁若向往监督的职分,是渴望一件善事:这话是确实的。

2 Therefore, a bishop must be irreproachable, married only once, temperate, self-controlled, decent, hospitable, able to teach,

那么,监督必须是无可指摘的,只作过一个妻子的丈夫,有节制,应慎重,端庄,好客,善于教导;

3 not a drunkard, not aggressive, but gentle, not contentious, not a lover of money.

不嗜酒,不暴戾,而应温良和善,不贪爱钱财,

4 He must manage his own household well, keeping his children under control with perfect dignity;

善于管理自己的家庭,使子女们服从,凡事端庄;

5 for if a man does not know how to manage his own household, how can he take care of the church of God?

谁若不知管理自己的家庭,如何能照管天主的教会?

6 He should not be a recent convert, so that he may not become conceited and thus incur the devil's punishment. 3

不可是新奉教的,怕他妄自尊大,而陷于魔鬼所受的判决,

7 He must also have a good reputation among outsiders, so that he may not fall into disgrace, the devil's trap.

并且在外人中也必须有好声望,怕他遭人诽谤,落入魔鬼的罗网。

8 4 Similarly, deacons must be dignified, not deceitful, not addicted to drink, not greedy for sordid gain,

执事也必须端庄,不一口两舌,不饮酒过度,不贪赃;

9 holding fast to the mystery of the faith with a clear conscience.

以纯洁的良心,保持信德的奥迹。

10 Moreover, they should be tested first; then, if there is nothing against them, let them serve as deacons.

这些人应当先受试验,如果无瑕可指,然后才能作执事。

11 Women, 5 similarly, should be dignified, not slanderers, but temperate and faithful in everything.

女人也必须端庄,不谗谤;有节制,凡事忠信。

12 Deacons may be married only once and must manage their children and their households well.

执事应当只作过一个妻子的丈夫,善于管理自己子女和家庭,

13 Thus those who serve well as deacons gain good standing and much confidence in their faith in Christ Jesus.

因为善于服务的,自可获得优越的品位,而大胆宣扬基督耶稣内的信仰。

14 6 I am writing you about these matters, although I hope to visit you soon.

我虽希望快到你那里去,但我仍把这些事写给你;

15 But if I should be delayed, you should know how to behave in the household of God, which is the church of the living God, the pillar and foundation of truth.

假使我迟迟不到,你可以知道在天主的家中应当如何行动;这家就是永生天主的教会,真理的柱石和基础。

16 Undeniably great is the mystery of devotion, Who 7 was manifested in the flesh, vindicated in the spirit, seen by angels, proclaimed to the Gentiles, believed in throughout the world, taken up in glory.

无不公认,这虔敬的奥迹是伟大的:就是他出现于肉身,受证于圣神,发显于天使,被传于异民,见信于普世,被接于光荣。


Footnotes(注解)

1 [1-7] The passage begins by commending those who aspire to the office of bishop (episkopos; see the note on Philippians 1:1) within the community, but this first sentence (1 Tim 3:1) may also imply a warning about the great responsibilities involved. The writer proceeds to list the qualifications required: personal stability and graciousness; talent for teaching (1 Tim 3:2); moderation in habits and temperament (1 Tim 3:3); managerial ability (1 Tim 3:4); and experience in Christian living (1 Tim 3:5-6). Moreover, the candidate's previous life should provide no grounds for the charge that he did not previously practice what he now preaches. No list of qualifications for presbyters appears in 1 Tim. The presbyter-bishops here and in Titus (see the note on Titus 1:5-9) lack certain functions reserved here for Paul and Timothy.

2 [1] This saying is trustworthy: the saying introduced is so unlike others after this phrase that some later Western manuscripts read, "This saying is popular." It is understood by some interpreters as concluding the preceding section (1 Tim 2:8-15). Bishop: literally, "overseer"; see the note on Philippians 1:1.

3 [6] The devil's punishment: this phrase could mean the punishment once incurred by the devil (objective genitive) or a punishment brought about by the devil (subjective genitive).

4 [8-13] Deacons, besides possessing the virtue of moderation (1 Tim 3:8), are to be outstanding for their faith (1 Tim 3:9) and well respected within the community (1 Tim 3:10). Women in the same role, although some interpreters take them to mean wives of deacons, must be dignified, temperate, dedicated, and not given to malicious talebearing (1 Tim 3:11). Deacons must have shown stability in marriage and have a good record with their families (1 Tim 3:12), for such experience prepares them well for the exercise of their ministry on behalf of the community (1 Tim 3:13). See further the note on Philippians 1:1.

5 [11] Women: this seems to refer to women deacons but may possibly mean wives of deacons. The former is preferred because the word is used absolutely; if deacons' wives were meant, a possessive "their" would be expected. Moreover, they are also introduced by the word "similarly," as in 1 Tim 3:8; this parallel suggests that they too exercised ecclesiastical functions.

6 [14-16] In case there is some delay in the visit to Timothy at Ephesus planned for the near future, the present letter is being sent on ahead to arm and enlighten him in his task of preserving sound Christian conduct in the Ephesian church. The care he must exercise over this community is required by the profound nature of Christianity. It centers in Christ, appearing in human flesh, vindicated by the holy Spirit; the mystery of his person was revealed to the angels, announced to the Gentiles, and accepted by them in faith. He himself was taken up (through his resurrection and ascension) to the divine glory (1 Tim 3:16). This passage apparently includes part of a liturgical hymn used among the Christian communities in and around Ephesus. It consists of three couplets in typical Hebrew balance: flesh-spirit (contrast), seen-proclaimed (complementary), world-glory (contrast).

7 [16] Who: the reference is to Christ, who is himself "the mystery of our devotion." Some predominantly Western manuscripts read "which," harmonizing the gender of the pronoun with that of the Greek word for mystery; many later (eighth/ninth century on), predominantly Byzantine manuscripts read "God," possibly for theological reasons.

弟茂德前书 1 Timothy Chapter 4
1 Timothy
Chapter 4

1 1 Now the Spirit explicitly says that in the last times some will turn away from the faith by paying attention to deceitful spirits and demonic instructions

圣神明明地说:在最后的时期,有些人要背弃信德,听信欺诈的神和魔鬼的训言,

2 through the hypocrisy of liars with branded consciences.

这训言是出于那些伪善的说谎者,他们的良心已烙上了火印。

3 They forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.

他们禁止嫁娶,戒绝一些食物;这些食物本是天主所造,叫那信仰而认识真理的人,以感恩的心所享用的;

4 For everything created by God is good, and nothing is to be rejected when received with thanksgiving,

因为天主所造的样样都好,加以感恩的心领受,没有一样是可摈弃的;

5 for it is made holy by the invocation of God in prayer. 2

因为样样都是借天主的话和祈祷祝圣了的。

6 3 If you will give these instructions to the brothers, you will be a good minister of Christ Jesus, nourished on the words of the faith and of the sound teaching you have followed.

你若拿这些话提醒弟兄们,就是基督耶稣的好仆役,并显出你在信德和你一向所追随的好教训上得到好的教育。

7 Avoid profane and silly myths. Train yourself for devotion,

至于凡俗和老妇的无稽传说,务要躲避!但要在虔敬上操练自己,

8 for, while physical training is of limited value, devotion is valuable in every respect, since it holds a promise of life both for the present and for the future.

因为身体的操练益处不多,惟独虔敬在各方面都有益处,因为有今生与来生的应许。

9 This saying is trustworthy and deserves full acceptance.

这话是确实的,值得完全接纳。

10 For this we toil and struggle, 4 because we have set our hope on the living God, who is the savior of all, especially of those who believe.

我们劳苦奋斗,正是如此,因为我们已寄望于永生的天主,他是全人类,尤其是信徒们的救主。

11 5 Command and teach these things.

你要拿这些事去指导和教训人,

12 Let no one have contempt for your youth, 6 but set an example for those who believe, in speech, conduct, love, faith, and purity.

不要让人小看你年轻;但要在言语行为上,在爱德、信德和洁德上,做信徒的模范。

13 Until I arrive, attend to the reading, 7 exhortation, and teaching.

直到我来时,你要专务宣读、劝勉和教导。

14 Do not neglect the gift you have, which was conferred on you through the prophetic word 8 with the imposition of hands of the presbyterate.

不要疏忽你心内的神恩,即从前因预言,借长老团的覆手赐于你的神恩。

15 Be diligent in these matters, be absorbed in them, so that your progress may be evident to everyone.

你要专心做这些事,全神贯注在这些事上,为使众人看出你的进步。

16 Attend to yourself and to your teaching; persevere in both tasks, for by doing so you will save both yourself and those who listen to you.

应注意你自己和你的训言,在这些事上要坚持不变,因为你这样做,才能救你自己,又能救你的听众。




Footnotes(注解)

1 [1-5] Doctrinal deviations from the true Christian message within the church have been prophesied, though the origin of the prophecy is not specified (1 Tim 4:1-2); cf Acts 20:29-30. The letter warns against a false asceticism that prohibits marriage and regards certain foods as forbidden, though they are part of God's good creation (1 Tim 4:3).

2 [5] The invocation of God in prayer: literally, "the word of God and petition." The use of "word of God" without an article in Greek suggests that it refers to the name of God being invoked in blessing rather than to the "word of God" proclaimed to the community.

3 [6-10] Timothy is urged to be faithful, both in his teaching and in his own life, as he looks only to God for salvation.

4 [10] Struggle: other manuscripts and patristic witnesses read "suffer reproach."

5 [11-16] Timothy is urged to preach and teach with confidence, relying on the gifts and the mission that God has bestowed on him.

6 [12] Youth: some commentators find this reference a sign of pseudepigraphy. Timothy had joined Paul as a missionary already in A.D. 49, some fifteen years before the earliest supposed date of composition.

7 [13] Reading: the Greek word refers to private or public reading. Here, it probably designates the public reading of scripture in the Christian assembly.

8 [14] Prophetic word: this may mean the utterance of a Christian prophet designating the candidate or a prayer of blessing accompanying the rite. Imposition of hands: this gesture was used in the Old Testament to signify the transmission of authority from Moses to Joshua (Numbers 27:18-23; Deut 34:9). The early Christian community used it as a symbol of installation into an office: the Seven (Acts 6:6) and Paul and Barnabas (Acts 13:3). Of the presbyterate: this would mean that each member of the college of presbyters imposed hands and appears to contradict 2 Tim 1:6, in which Paul says that he imposed hands on Timothy. This latter text, however, does not exclude participation by others in the rite. Some prefer to translate "for the presbyterate," and thus understand it to designate the office into which Timothy was installed rather than the agents who installed him.

弟茂德前书 1 Timothy Chapter 5
1 Timothy
Chapter 5

1 1 Do not rebuke an older man, but appeal to him as a father. Treat younger men as brothers,

不要严责老年人,但要劝他如劝父亲;劝青年人如劝弟兄;

2 older women as mothers, and younger women as sisters with complete purity.

劝老妇如劝母亲;以完全纯洁的心,劝青年女子如劝姊妺。

3 Honor widows who are truly widows.

要敬重寡妇,即那些真正做寡妇的。

4 But if a widow has children or grandchildren, let these first learn to perform their religious duty to their own family and to make recompense to their parents, for this is pleasing to God.

假使寡妇有儿子或孙子,她们就应学着孝敬本家人,报答祖先,因为这是天主所喜悦的事。

5 The real widow, who is all alone, has set her hope on God and continues in supplications and prayers night and day.

那真正做寡妇的,孤独无依,已寄望于天主,黑夜白日常在恳求和祈祷;

6 But the one who is self-indulgent is dead while she lives.

但那任性纵欲的寡妇虽生犹死。

7 Command this, so that they may be irreproachable.

你要拿这些话去劝戒,使她们无可指摘。

8 And whoever does not provide for relatives and especially family members has denied the faith and is worse than an unbeliever.

如有人不照顾自己的戚族,尤其不照顾自己的家人,即是背弃信德,比不信的人更坏。

9 Let a widow be enrolled if she is not less than sixty years old, married only once,

录用一个寡妇,年纪不要少过六十岁,且只做过一个丈夫的妻子,

10 with a reputation for good works, namely, that she has raised children, practiced hospitality, washed the feet of the holy ones, helped those in distress, involved herself in every good work.

又必须有行善的声望,如:教育过儿女,款待过旅客,洗过圣徒的脚,周济过遭难的人,勤行过各种善工。

11 But exclude younger widows, for when their sensuality estranges them from Christ, they want to marry

至于年轻的寡妇,你要拒绝录用,因为当她们情欲冲动违背基督的时候,便想再嫁,

12 and will incur condemnation for breaking their first pledge.

这样必招致惩罚,因为她们摈弃了起初的信誓;

13 And furthermore, they learn to be idlers, going about from house to house, and not only idlers but gossips and busybodies as well, talking about things that ought not to be mentioned.

同时她们又游手好闲,习惯串门踏户;不但游手好闲而且还饶舌不休,好管闲事,说些不当说的话。

14 So I would like younger widows to marry, have children, and manage a home, so as to give the adversary no pretext for maligning us.

所以我要年轻的寡妇再嫁,生养儿女,治理家务,不给敌人以诽谤的任何借口,

15 For some have already turned away to follow Satan.

因为有些已转身随从了撒殚。

16 If any woman believer 2 has widowed relatives, she must assist them; the church is not to be burdened, so that it will be able to help those who are truly widows.

若女信徒家中有寡妇,就应供养她们,不可加重教会的负担,为使教会能供养那些真正的寡妇。

17 3 Presbyters who preside well deserve double honor, especially those who toil in preaching and teaching.

那些善于督导的长老,尤其那些出力讲道和施教的人,堪受加倍的敬奉,

18 For the scripture says, "You shall not muzzle an ox when it is threshing," and, "A worker deserves his pay."

因为经上记载:‘牛在打场的时候,不可笼住它的嘴;’又说:"工人自当有他的工资。’

19 Do not accept an accusation against a presbyter unless it is supported by two or three witnesses.

反对长老的控告,除非有两三个证人,你不可受理。

20 Reprimand publicly those who do sin, so that the rest also will be afraid.

犯罪的人,你要在众人前加以斥责,为叫其余的人有所警愓。

21 I charge you before God and Christ Jesus and the elect angels to keep these rules without prejudice, doing nothing out of favoritism.

我在天主与基督耶稣,以及蒙选的天使前恳求你,要遵守这些话,不可存成见,做事也不可有偏心。

22 Do not lay hands too readily on anyone, and do not share in another's sins. Keep yourself pure.

不可轻易给人覆手:不可在别人的罪上有分子,务要守身清白。

23 Stop drinking only water, but have a little wine for the sake of your stomach and your frequent illnesses.

至于你,你以后不要单喝清水,为了你的胃病和你屡次生病,却要用点酒。

24 Some people's sins are public, preceding them to judgment; but other people are followed by their sins.

有些人的罪过,在受审以前便是显明的,但有些人的罪过只在受审以后;

25 Similarly, good works are also public; and even those that are not cannot remain hidden.

同样,善工也是显明的;即使不明显,也不能隐瞒住。



Footnotes(注解)

1 [1-16] After a few words of general advice based on common sense (1 Tim 5:1-2), the letter takes up, in its several aspects, the subject of widows. The first responsibility for their care belongs to the family circle, not to the Christian community as such (1 Tim 5:3-4, 16). The widow left without the aid of relatives may benefit the community by her prayer, and the community should consider her material sustenance its responsibility (1 Tim 5:5-8). Widows who wish to work directly for the Christian community should not be accepted unless they are well beyond the probability of marriage, i.e., sixty years of age, married only once, and with a reputation for good works (1 Tim 5:9-10). Younger widows are apt to be troublesome and should be encouraged to remarry (1 Tim 5:11-15).

2 [16] Woman believer: some early Latin manuscripts and Fathers have a masculine here, while most later manuscripts and patristic quotations conflate the two readings, perhaps to avoid unfair restriction to women.

3 [17-25] The function of presbyters is not exactly the same as that of the episkopos, "bishop" (1 Tim 3:1); in fact, the relation of the two at the time of this letter is obscure (but cf the note on Titus 1:5-9). The Pastorals seem to reflect a transitional stage that developed in many regions of the church into the monarchical episcopate of the second and third centuries. The presbyters possess the responsibility of preaching and teaching, for which functions they are supported by the community (1 Tim 5:17-18). The realization that their position subjects them to adverse criticism is implied in the direction to Timothy (1 Tim 5:19-20) to make sure of the truth of any accusation against them before public reproof is given. He must be as objective as possible in weighing charges against presbyters (1 Tim 5:21), learning from his experience to take care in selecting them (1 Tim 5:22). Some scholars take 1 Tim 5:22 as a reference not to ordination of presbyters but to reconciliation of public sinners. The letter now sounds an informal note of personal concern in its advice to Timothy not to be so ascetic that he even avoids wine (1 Tim 5:23). Judgment concerning the fitness of candidates to serve as presbyters is easy with persons of open conduct, more difficult and prolonged with those of greater reserve (1 Tim 5:24-25).

弟茂德前书 1 Timothy Chapter 6
1 Timothy
Chapter 6

1 1 Those who are under the yoke of slavery must regard their masters as worthy of full respect, so that the name of God and our teaching 2 may not suffer abuse.

凡负轭为奴隶的,应认为自己的主人堪受各种尊敬,以免天主的名号和道理被人亵渎。

2 3 Those whose masters are believers must not take advantage of them because they are brothers but must give better service because those who will profit from their work are believers and are beloved.

奴隶若是有信教的主人,也不可因他们是弟兄,便加以轻视,反要越发服事他们,因为得服事之惠的是信徒,是可爱的弟兄。你要拿这些事教训人,劝勉人。

3 Whoever teaches something different and does not agree with the sound words of our Lord Jesus Christ and the religious teaching

若有人讲异端道理,不顺从我们的主耶稣基督的健全道理,与那合乎虔敬的教训,

4 is conceited, understanding nothing, and has a morbid disposition for arguments and verbal disputes. From these come envy, rivalry, insults, evil suspicions,

他必是妄自尊大,一无所知,患有辩论和舌战之癖的人;由此而生出嫉妒、争吵、谩骂、恶意的猜疑,

5 and mutual friction among people with corrupted minds, who are deprived of the truth, supposing religion to be a means of gain.

以及心思败坏和丧失真理者的口角;他们以为虔敬是获利之源。

6 4 Indeed, religion with contentment is a great gain.

的确,虔敬是一个获利的富源,但应有知足的心,

7 For we brought nothing into the world, just as we shall not be able to take anything out of it.

因为我们没有带什么到世界上,同样也不能带走什么,

8 If we have food and clothing, we shall be content with that.

只要我们有吃有穿,就当知足。

9 Those who want to be rich are falling into temptation and into a trap and into many foolish and harmful desires, which plunge them into ruin and destruction.

至于那些向往致富的人,却陷于诱惑,堕入罗网和许多背理有害的欲望中,这欲望叫人沉溺于败坏和灭亡中,

10 For the love of money is the root of all evils, and some people in their desire for it have strayed from the faith and have pierced themselves with many pains.

因为贪爱钱财乃万恶的根源;有些人曾因贪求钱财而离弃了信德,使自己受了许多刺心的痛苦。

11 5 6 But you, man of God, avoid all this. Instead, pursue righteousness, devotion, faith, love, patience, and gentleness.

至于你,天主的人哪!你要躲避这些事;但要追求正义、虔敬、信德、爱德、坚忍和良善,

12 Compete well for the faith. Lay hold of eternal life, to which you were called when you made the noble confession in the presence of many witnesses.

要奋力打这场有关信仰的好仗,要争取永生:你正是为此而蒙召,并为此在许多证人前宣示了你那美好的誓言。

13 I charge (you) before God, who gives life to all things, and before Christ Jesus, who gave testimony under Pontius Pilate for the noble confession,

我在使万有生活的天主前和曾对般雀比拉多宣过美好誓言的基督耶稣前命令你,

14 to keep the commandment without stain or reproach until the appearance of our Lord Jesus Christ

务要保守这训今,不受玷污,无可指摘,直到我们的主耶稣基督的显现:

15 that the blessed and only ruler will make manifest at the proper time, the King of kings and Lord of lords,

在预定的时期使人看见这显现的,是那真福,惟一全能者,万王之王,万主之主,

16 who alone has immortality, who dwells in unapproachable light, and whom no human being has seen or can see. To him be honor and eternal power. Amen.

是那独享不死不灭,住于不可接近的光中,没有人看见过,也不能看见的天主。愿尊崇和永远的威权归于他!阿们。

17 7 Tell the rich in the present age not to be proud and not to rely on so uncertain a thing as wealth but rather on God, who richly provides us with all things for our enjoyment.

至于今世的富人,你要劝告他们,不要心高气傲,也不要寄望于无常的财富,惟独寄望于那将万物丰富地供给我们享用的天主。

18 Tell them to do good, to be rich in good works, to be generous, ready to share,

又要劝他们行善,在善工上致富,甘心施舍,乐意通财,

19 thus accumulating as treasure a good foundation for the future, so as to win the life that is true life.

为自己积蓄良好的根基,以备将来能享受那真正的生命。

20 8 O Timothy, guard what has been entrusted to you. Avoid profane babbling and the absurdities of so-called knowledge.

弟茂德啊!要保管所受的寄托,要躲避凡俗的空谈,和假冒知识之名的反论。

21 By professing it, some people have deviated from the faith. Grace be with all of you.

有些人自充有这知识,但终于失落了信德。


Footnotes(注解)

1 [1-2] Compare the tables for household duties, such as that of Col 3:18-4:1. Domestic relationships derive new meaning from the Christian faith.

2 [1] Our teaching: this refers to the teaching of the Christian community.

3 [2b-10] Timothy is exhorted to maintain steadfastly the position outlined in this letter, not allowing himself to be pressured into any other course. He must realize that false teachers can be discerned by their pride, envy, quarrelsomeness, and greed for material gain. 1 Tim 6:6 is rather obscure and is interpreted, and therefore translated, variously. The suggestion seems to be that the important gain that religion brings is spiritual, but that there is material gain, too, up to the point of what is needed for physical sustenance (cf 1 Tim 6:17-19).

4 [6] Contentment: the word autarkeia is a technical Greek philosophical term for the virtue of independence from material goods (Aristotle, Cynics, Stoics).

5 [11-16] Timothy's position demands total dedication to God and faultless witness to Christ (1 Tim 6:11-14) operating from an awareness, through faith, of the coming revelation in Jesus of the invisible God (1 Tim 6:15-16).

6 [11] Man of God: a title applied to Moses and the prophets (Deut 33:1; 1 Sam 2:27; 1 Kings 12:22; 13:1; etc.).

7 [17-19] Timothy is directed to instruct the rich, advising them to make good use of their wealth by aiding the poor.

8 [20-21] A final solemn warning against the heretical teachers, with what seems to be a specific reference to gnosticism, the great rival and enemy of the church for two centuries and more (the Greek word for "knowledge" is gnosis). If gnosticism is being referred to here, it is probable that the warnings against "speculations" and "myths and genealogies" (cf especially 1 Tim 1:4; Titus 3:9) involve allusions to that same kind of heresy. Characteristic of the various gnostic systems of speculation was an elaborate mythology of innumerable superhuman intermediaries, on a descending scale ("genealogies"), between God and the world. Thus would be explained the emphasis upon Christ's being the one mediator (as in 1 Tim 2:5). Although fully developed gnosticism belonged to the second and later centuries, there are signs that incipient forms of it belonged to Paul's own period.

弟茂德后书 2 Timothy Chapter 1
2 Timothy
Chapter 1

1 1 2 Paul, an apostle of Christ Jesus by the will of God for the promise of life in Christ Jesus,

奉天主的旨意,为传布在基督耶稣内所恩许的生命,作基督耶稣宗徒的保禄,

2 to Timothy, my dear child: grace, mercy, and peace from God the Father and Christ Jesus our Lord.

致书给可爱的儿子弟茂德。愿恩宠、仁慈与平安,由天主父和我们的主基督耶稣赐与你!

3 I am grateful to God, whom I worship with a clear conscience as my ancestors did, 3 as I remember you constantly in my prayers, night and day.

当我在黑夜白日的祈祷中,不断地怀念你时,我就感谢我继续祖先,以纯洁的良心所服事的天主。

4 4 I yearn to see you again, recalling your tears, so that I may be filled with joy,

我每想起你的眼泪,我便渴望见你,为叫我满心喜乐;

5 as I recall your sincere faith that first lived in your grandmother Lois and in your mother Eunice and that I am confident lives also in you.

我记得你那毫无虚伪的信德,这信德首先存在你外祖母罗依和你母亲欧尼刻的心中,我深信也存在你的心中。

6 For this reason, I remind you to stir into flame the gift of God 5 that you have through the imposition of my hands.

为了这个缘故,我提醒你把天主借我的覆手所赋予你的恩赐,再炽燃起来,

7 For God did not give us a spirit of cowardice but rather of power and love and self-control.

因为天主所赐给我们的,并非怯懦之神,而是大能、爱德和慎重之神。

8 So do not be ashamed of your testimony to our Lord, 6 nor of me, a prisoner for his sake; but bear your share of hardship for the gospel with the strength that comes from God.

所以你不要以给我们的主作证为耻,也不要以我这为主被囚的人为耻,但要依赖天主的大能,为福音同我共同劳苦。

9 7 He saved us and called us to a holy life, not according to our works but according to his own design and the grace bestowed on us in Christ Jesus before time began,

天主拯救了我们,以圣召召叫了我们,并不是按照我们的行为,而是按照衪的决意和恩宠:这恩宠是万世以前,在基督耶稣内赐与我们的,

10 but now made manifest through the appearance of our savior Christ Jesus, who destroyed death and brought life and immortality to light through the gospel,

如今借着我们的救主基督耶稣的出现,显示了出来;他毁灭了死亡,借着福音彰显了不朽的生命。

11 8 for which I was appointed preacher and apostle and teacher.

为这福音,我被立为宣讲者,为宗徒,为导师。

12 9 On this account I am suffering these things; but I am not ashamed, for I know him in whom I have believed and am confident that he is able to guard what has been entrusted to me until that day.

为了这个原故,我现在受这些苦难,但我并不以此为耻,因为我知道我所信赖的是谁,也深信他有能力保管我所受的寄托,直至那一日。

13 Take as your norm the sound words that you heard from me, in the faith and love that are in Christ Jesus.

你要以信德及在基督耶稣内的爱德,把从我所听的健全道理,奉为模范;

14 Guard this rich trust with the help of the holy Spirit that dwells within us.

且依赖那住在我们内的圣神,保管你所受的美好寄托。

15 10 You know that everyone in Asia deserted me, including Phygelus and Hermogenes.

你知道那些在亚细亚的人都离弃了我,其中有菲革罗和赫摩革乃。

16 11 May the Lord grant mercy to the family of Onesiphorus because he often gave me new heart and was not ashamed of my chains.

愿主赐仁慈于敖乃息佛洛的家庭,因为他屡次使我精神快慰,也不以我的锁链为耻,

17 But when he came to Rome, he promptly searched for me and found me.

而且他一到了罗马,便急切地访寻我,也找到了我。

18 May the Lord grant him to find mercy from the Lord 12 on that day. And you know very well the services he rendered in Ephesus.

愿主到那一日,赐他获得主的仁慈!他在厄弗所怎样为我服了务,你们知道得更清楚。



Footnotes(注解)

1 [1-2] For the formula of address and greeting, see the note on Romans 1:1-7.

2 [1] The promise of life in Christ Jesus: that God grants through union with Christ in faith and love; cf Col 3:4; 1 Tim 4:8.

3 [3] As my ancestors did: this emphasizes the continuity of Judaism and Christianity; for a similar view, see Romans 9:3-5; Philippians 3:4-6.

4 [4-5] Purportedly written from prison in Rome (2 Tim 1:8, 17; 4:6-8) shortly before the writer's death, the letter recalls the earlier sorrowful parting from Timothy, commending him for his faith and expressing the longing to see him again.

5 [6] The gift of God: the grace resulting from the conferral of an ecclesiastical office. The imposition of my hands: see the note on 1 Tim 4:14.

6 [8] Do not be ashamed of your testimony to our Lord: i.e., of preaching and suffering for the sake of the gospel.

7 [9-10] Redemption from sin and the call to holiness of life are not won by personal deeds but are freely and graciously bestowed according to God's eternal plan; cf Eph 1:4.

8 [11] Teacher: the overwhelming majority of manuscripts and Fathers read "teacher of the nations," undoubtedly a harmonization with 1 Tim 2:7.

9 [12] He is able to guard . . . until that day: the intervening words can also be translated "what I have entrusted to him" (i.e., the fruit of his ministry) as well as "what has been entrusted to me" (i.e., the faith). The same difficult term occurs in 2 Tim 1:14, where it is modified by the adjective "rich" and used without a possessive.

10 [15] Keen disappointment is expressed, here and later (2 Tim 4:16), that the Christians of the province of Asia, specially Phygelus and Hermogenes, should have abandoned the writer and done nothing to defend his case in court.

11 [16-18] The family of Onesiphorus because he . . . of my chains: Onesiphorus seems to have died before this letter was written. His family is mentioned twice (here and in 2 Tim 4:19), though it was Onesiphorus himself who was helpful to Paul in prison and rendered much service to the community of Ephesus. Because the apostle complains of abandonment by all in Asia during his second imprisonment and trial, the assistance of Onesiphorus seems to have been given to Paul during his first Roman imprisonment (A.D. 61-63).

12 [18] Lord . . . Lord: the first "Lord" here seems to refer to Christ, the second "Lord" to the Father.

弟茂德后书 2 Timothy Chapter 2
2 Timothy
Chapter 2

1 1 So you, my child, be strong in the grace that is in Christ Jesus.

所以,我儿!你应因那在基督耶稣内的恩宠坚强起来,

2 And what you heard from me through many witnesses entrust to faithful people who will have the ability to teach others as well.

应把你在许多证人前由我所听的,传授给忠信可靠的人,使他们也能够教导别人。

3 Bear your share of hardship along with me like a good soldier of Christ Jesus.

应如同基督耶稣的精兵,与我共受劳苦。

4 To satisfy the one who recruited him, a soldier does not become entangled in the business affairs of life.

没有一个当兵的为叫他的元帅喜欢,而让日常的俗务缠身的。

5 Similarly, an athlete cannot receive the winner's crown except by competing according to the rules.

若有人竞赛,除非按规矩竞赛,是得不到花冠的。

6 The hardworking farmer ought to have the first share of the crop.

劳苦的农夫,理当先享受产物。

7 Reflect on what I am saying, for the Lord will give you understanding in everything.

你要了解我所说的话;其实主必要赐你了解一切。

8 2 Remember Jesus Christ, raised from the dead, a descendant of David: such is my gospel,

你务要记住:根据我所传的福音,达味的后裔耶稣基督从死者中复活了。

9 for which I am suffering, even to the point of chains, like a criminal. But the word of God is not chained.

为了这福音,我受苦以致带锁链,如同凶犯一样;但是天主的道,决束縳不住。

10 Therefore, I bear with everything for the sake of those who are chosen, so that they too may obtain the salvation that is in Christ Jesus, together with eternal glory.

为此,我为蒙选的人忍受一切,为使他们也获得那在基督耶稣内的救恩和永远的光荣。

11 This saying is trustworthy: If we have died with him we shall also live with him;

这话是确实的:如果我们与他同死,也必与他同生;

12 if we persevere we shall also reign with him. But if we deny him he will deny us.

如果我们坚忍到底,也必与他一同为王;如果我们否认他,他也必要否认我们;

13 If we are unfaithful he remains faithful, for he cannot deny himself.

如果我们不忠信,他仍然是忠信的,因为他不能否认自己。

14 3 Remind people of these things and charge them before God 4 to stop disputing about words. This serves no useful purpose since it harms those who listen.

你要提醒人这些事:在天主前恳切劝戒他们,不要在言辞上争辩,因为争辩除能颠覆听众外,丝毫没有益处。

15 Be eager to present yourself as acceptable to God, a workman who causes no disgrace, imparting the word of truth without deviation.

你要努力在天主前,显示自己是经得起考验的,是无愧的工人,正确地讲授真理之言。

16 Avoid profane, idle talk, for such people will become more and more godless,

至于那凡俗的空谈,务要躲避,因为这些空谈,多使人趋于不敬。

17 and their teaching will spread like gangrene. Among them are Hymenaeus and Philetus,

这些人的言论如同毒癌,愈烂愈大;其中就有依默纳约和非肋托,

18 who have deviated from the truth by saying that (the) resurrection has already taken place and are upsetting the faith of some.

他们离开了真理,说复活已是过去的事,颠覆了一些人的信仰。

19 Nevertheless, God's solid foundation stands, bearing this inscription,"The Lord knows those who are his"; and,"Let everyone who calls upon the name of the Lord avoid evil."

但是天主坚固的基础,屹立不动,且有这样的刻文说:‘主认识那些属于他的人。’又说:‘凡呼号主名的人,应远离邪恶。’

20 In a large household there are vessels not only of gold and silver but also of wood and clay, some for lofty and others for humble use.

在大户家庭中,不但有金器和银器,而且也有木器和瓦器;有作贵重之用的,也有作卑贱之用的;

21 If anyone cleanses himself of these things, he will be a vessel for lofty use, dedicated, beneficial to the master of the house, ready for every good work.

所以人若自洁,离开卑贱的,必然成为贵重的,圣洁的,有益于主人,便利行各种善工的器皿。

22 So turn from youthful desires and pursue righteousness, faith,love, and peace, along with those who call on the Lord 5 with purity of heart.

你要躲避青年的贪欲,但要同那些以纯洁之心呼号主的人们,追求正义、信德、爱德与平安。

23 Avoid foolish and ignorant debates, for you know that they breed quarrels.

至于那些愚昧和粗野的辩论,务要躲避,因为你知道辩论只会产生争吵。

24 A slave of the Lord should not quarrel, but should be gentle with everyone, able to teach, tolerant,

主的仆人不应当争吵,但要和气对待众人,善于教导;凡事忍耐,

25 correcting opponents with kindness. It may be that God will grant them repentance that leads to knowledge of the truth,

以温和开导反抗的人,或许天主会赐给他们悔改而认识真理,

26 6 and that they may return to their senses out of the devil's snare, where they are entrapped by him, for his will.

使这些被魔鬼活捉去顺从他心意的人,能觉悟过来,摆脱魔鬼的罗网。



Footnotes(注解)

1 [1-7] This passage manifests a characteristic deep concern for safeguarding the faith and faithfully transmitting it through trustworthy people (2 Tim 2:1-2; cf 2 Tim 1:14; 1 Tim 6:20; Titus 1:9). Comparisons to the soldier's detachment, the athlete's sportsmanship, and the farmer's arduous work as the price of recompense (2 Tim 2:4-6) emphasize the need of singleness of purpose in preaching the word, even at the cost of hardship, for the sake of Christ (2 Tim 2:3).

2 [8-13] The section begins with a sloganlike summary of Paul's gospel about Christ (2 Tim 2:8) and concludes with what may be part of an early Christian hymn (2 Tim 2:11b-12a; most exegetes include the rest of 2 Tim 2:12 and all of 2 Tim 2:13 as part of the quotation). The poetic lines suggest that through baptism Christians die spiritually with Christ and hope to live with him and reign with him forever, but the Christian life includes endurance, witness, and even suffering, as the final judgment will show and as Paul's own case makes clear; while he is imprisoned for preaching the gospel (2 Tim 2:9), his sufferings are helpful to the elect for obtaining the salvation and glory available in Christ (2 Tim 2:10), who will be true to those who are faithful and will disown those who deny him (2 Tim 2:12-13).

3 [14-19] For those who dispute about mere words (cf 2 Tim 2:23-24) and indulge in irreligious talk to the detriment of their listeners (2 Tim 2:16-19), see the notes on 1 Tim 1:3-7; 6:20-21. Hymenaeus and Philetus (2 Tim 2:17), while accepting the Christian's mystical death and resurrection in Christ through baptism, claimed that baptized Christians are already risen with Christ in this life and thus that there is no future bodily resurrection or eternal glory to come. The first quotation in 2 Tim 2:19 is from Numbers 16:5; the other quotation is from some unidentified Jewish or Christian writing.

4 [14] Before God: many ancient manuscripts read"before the Lord."

5 [22] Those who call on the Lord: those who believe in Christ and worship him as Lord, i.e., Christians (Acts 9:14-16.20-21; Romans 10:12-13; cf 2 Tim 2:19, literally,"Everyone who names the name of the Lord").

6 [26] Some interpreters would render this passage,"Thus they may come to their senses and, forced to do his (i.e., God's) will, may escape the devil's trap." This interpretation of the Greek is possible, but the one accepted in the text seems more likely.

弟茂德后书 2 Timothy Chapter 3
2 Timothy
Chapter 3

1 1 But understand this: there will be terrifying times in the last days.

你应知道:在末日,困难的时期必要来临,

2 People will be self-centered and lovers of money, proud, haughty, abusive, disobedient to their parents, ungrateful, irreligious,

因为那时人只爱自己、爱钱、矜夸、骄傲、谩骂、不孝顺父母、妄恩、负义、不虔敬、

3 callous, implacable, slanderous, licentious, brutal, hating what is good,

无慈爱、难和解、善诽谤、无节制、无仁心、不乐善、

4 traitors, reckless, conceited, lovers of pleasure rather than lovers of God,

背信、鲁莽、自大、爱快乐胜过爱天主;

5 as they make a pretense of religion but deny its power. Reject them.

他们虽有虔敬的外貌,却背弃了虔敬的实质;这等人,你务要躲避。

6 For some of these slip into homes and make captives of women weighed down by sins, led by various desires,

因为他们中,有的潜入人家中,猎取那些满身罪恶,及被各种邪欲吸引的妇女;

7 always trying to learn but never able to reach a knowledge of the truth.

这些妇女虽时常学习,但总达不到明白真理的地步。

8 Just as Jannes and Jambres opposed Moses, so they also oppose the truth--people of depraved mind, unqualified in the faith.

就如从前雅乃斯和杨布勒反抗梅瑟,照样这等人也反抗了真理。他们的心术败坏了,在信德上是不可靠的。

9 But they will not make further progress, for their foolishness will be plain to all, as it was with those two.

但他们不能再有所成就,因为他们的愚昧将要暴露在众人前,如同那两个人一样。

10 2 You have followed my teaching, way of life, purpose, faith, patience, love, endurance,

至于你,你却追随了我的教训,我度日的态度、志向、信心、坚忍、爱心、容忍、

11 persecutions, and sufferings, such as happened to me in Antioch, Iconium, and Lystra, persecutions that I endured. Yet from all these things the Lord delivered me.

我受的迫害和苦难,即我在安提约基雅、依科尼雍、吕斯特辣所遭遇的事;那时我受了何等的迫害,主却从这一切迫害中救出了我。

12 In fact, all who want to live religiously in Christ Jesus will be persecuted.

凡是愿意在基督耶稣内热心生活的人,都必要遭受迫害。

13 But wicked people and charlatans will go from bad to worse, deceivers and deceived.

但是恶人和行诈术的人却越来越坏,他们迷惑人,也必受人迷惑。

14 But you, remain faithful to what you have learned and believed, because you know from whom you learned it,

然而你要坚持你所学和所信的事,你知道你是由谁学来的。

15 and that from infancy you have known (the) sacred scriptures, which are capable of giving you wisdom for salvation through faith in Christ Jesus.

你自幼便通晓了圣经,这圣经能使你凭着那在基督耶稣内的信德,获得得救的智慧。

16 3 4 All scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness,

凡受天主默感所写的圣经,为教训、为督责、为矫正、为教导人学正义,都是有益的,

17 so that one who belongs to God may be competent, equipped for every good work.

好使天主的人成全,适于行各种善工。


Footnotes(注解)

1 [1-9] The moral depravity and false teaching that will be rampant in the last days are already at work (2 Tim 3:1-5). The frivolous and superficial, too, devoid of the true spirit of religion, will be easy victims of those who pervert them by falsifying the truth (2 Tim 3:6-8), just as Jannes and Jambres, Pharaoh's magicians of Egypt (Exodus 7:11-12, 22), discredited the truth in Moses' time. Exodus does not name the magicians, but the two names are widely found in much later Jewish, Christian, and even pagan writings. Their origins are legendary.

2 [10-17] Paul's example for Timothy includes persecution, a frequent emphasis in the Pastorals. Timothy is to be steadfast to what he has been taught and to scripture. The scriptures are the source of wisdom, i.e., of belief in and loving fulfillment of God's word revealed in Christ, through whom salvation is given.

3 [16-17] Useful for teaching . . . every good work: because as God's word the scriptures share his divine authority. It is exercised through those who are ministers of the word.

4 [16] All scripture is inspired by God: this could possibly also be translated, "All scripture inspired by God is useful for. . . ." In this classic reference to inspiration, God is its principal author, with the writer as the human collaborator. Thus the scriptures are the word of God in human language. See also 2 Peter 1:20-21.

弟茂德后书 2 Timothy Chapter 4
2 Timothy
Chapter 4

1 1 I charge you in the presence of God and of Christ Jesus, who willjudge the living and the dead, and by his appearing and his kingly power:

我在天主和那要审判生死者的基督耶稣前,指着他的显现和他的国,恳求你:

2 proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.

务要宣讲真道,不论顺境逆境,总要坚持不变;以百般的忍耐和各样的教训去反驳,去斥责,去劝勉。

3 For the time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity, 2 will accumulate teachers

因为时候将到,那时人不接受健全的道理,反而耳朵发痒,顺从自己的情欲,为自己聚拢许多师傅;

4 and will stop listening to the truth and will be diverted to myths.

且掩耳不听真理,偏去听那无稽的传说。

5 But you, be self-possessed in all circumstances; put up with hardship; perform the work of an evangelist; fulfill your ministry.

至于你,在一切事上务要慬慎,忍受艰苦,作传扬福音者的工作,完成你的职务。

6 3 For I am already being poured out like a libation, and the time of my departure is at hand.

因为我已被奠祭,我离世的时期已经近了。

7 4 I have competed well; I have finished the race; I have kept the faith.

这场好仗,我已打完;这场赛跑,我已跑到终点,这信仰,我已保持了。

8 5 From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day, and not only to me, but to all who have longed for his appearance.

从今以后,正义的冠冕已为我预备下了,就是主,正义的审判者,到那一日必要赏给我的;不但赏给我,而且也赏给一切爱慕他显现的人。

9 6 Try to join me soon,

你要赶快到我这里来!

10 for Demas, enamored of the present world, deserted me and went to Thessalonica, Crescens to Galatia, 7 and Titus to Dalmatia.

德玛斯因爱现世,已离弃我到得撒洛尼去了;克勒斯刻去了迦拉达,弟铎去了达耳玛提雅,

11 Luke is the only one with me. Get Mark and bring him with you, for he is helpful to me in the ministry.

只有路加同我在一起。你要带着马尔谷同你一起来,因为他在职务上为我是有用的。

12 I have sent Tychicus to Ephesus.

至于提希苛,我派他到厄弗所去了。

13 When you come, bring the cloak I left with Carpus in Troas, the papyrus rolls, and especially the parchments.

我留在特洛阿卡尔颇家中的那件外衣,你来时务必带上,还有那几卷书,尤其是那些羊皮卷。

14 Alexander 8 the coppersmith did me a great deal of harm; the Lord will repay him according to his deeds.

铜匠亚历山大使我受了许多苦,主将照他所行的报应他。

15 You too be on guard against him, for he has strongly resisted our preaching.

这人你也要加意提防,因为他极力反抗我们的道理。

16 At my first defense no one appeared on my behalf, but everyone deserted me. May it not be held against them!

在我初次过堂时,没有人在我身旁,众人都离弃了我,愿天主不归罪于他们!

17 But the Lord stood by me and gave me strength, so that through me the proclamation might be completed and all the Gentiles might hear it. And I was rescued from the lion's mouth.

但是主却在我左右,坚固了我,使福音的宣讲借着我而完成,使一切外邦人都能听见;我也从狮子口中被救了出来。

18 The Lord will rescue me from every evil threat and will bring me safe to his heavenly kingdom. To him be glory forever and ever. Amen.

主要救我脱离各种凶恶的事,也要使我安全地进入衪天上的国。愿光荣归于他,于无穷世之世!阿们。

19 Greet Prisca and Aquila 9 and the family of Onesiphorus.

请问候普黎斯加、阿桂拉和敖乃息佛洛一家。

20 Erastus 10 remained in Corinth, while I left Trophimus sick at Miletus.

厄辣斯托仍留在格林多,特洛斐摩因患病,我将他留在米肋托。

21 Try to get here before winter. Eubulus, Pudens, Linus, 11 Claudia, and all the brothers send greetings.

你要赶快在冬天以前来到。欧步罗、普登、理诺、克劳狄雅和所有的弟兄都问候你。

22 The Lord be with your spirit. Grace be with all of you.

愿主与你的心灵同在!愿恩宠与你们同在!



Footnotes(注解)

1 [1-5] The gravity of the obligation incumbent on Timothy to preach the word can be gauged from the solemn adjuration: in the presence of God, and of Christ coming as universal judge, and by his appearance and his kingly power (2 Tim 4:1). Patience, courage, constancy, and endurance are required despite the opposition, hostility, indifference, and defection of many to whom the truth has been preached (2 Tim 4:2-5).

2 [3] Insatiable curiosity: literally, "with itching ears."

3 [6] The apostle recognizes his death through martyrdom to be imminent. He regards it as an act of worship in which his blood will be poured out in sacrifice; cf Exodus 29:38-40; Philippians 2:17.

4 [7] At the close of his life Paul could testify to the accomplishment of what Christ himself foretold concerning him at the time of his conversion, "I will show him what he will have to suffer for my name" (Acts 9:16).

5 [8] When the world is judged at the parousia, all who have eagerly looked for the Lord's appearing and have sought to live according to his teachings will be rewarded. The crown is a reference to the laurel wreath placed on the heads of victorious athletes and conquerors in war; cf 2 Tim 2:5; 1 Cor 9:25.

6 [9-13] Demas either abandoned the work of the ministry for worldly affairs or, perhaps, gave up the faith itself (2 Tim 4:10). Luke (2 Tim 4:11) may have accompanied Paul on parts of his second and third missionary journeys (Acts 16:10-12; 20:5-7). Notice the presence of the first personal pronoun "we" in these Acts passages, suggesting to some that Luke (or at least some traveling companion of Paul's) was the author of Acts. Mark, once rejected by Paul (Acts 13:13; 15:39), is now to render him a great service (2 Tim 4:11); cf Col 4:10; Philemon 1:24. For Tychicus, see Eph 6:21; cf also Acts 20:4; Col 4:7.

7 [10] Galatia: some manuscripts read "Gaul" or "Gallia."

8 [14-18] Alexander: an opponent of Paul's preaching (2 Tim 4:14-15), perhaps the one who is mentioned in 1 Tim 1:20. Despite Paul's abandonment by his friends in the province of Asia (cf 2 Tim 1:15-16), the divine assistance brought this first trial to a successful issue, even to the point of making the gospel message known to those who participated in or witnessed the trial (2 Tim 4:16-17).

9 [19] Prisca and Aquila: they assisted Paul in his ministry in Corinth (Acts 18:2-3) and Ephesus (Acts 18:19, 26; 1 Cor 16:19). They risked death to save his life, and all the Gentile communities are indebted to them (Romans 16:3-5).

10 [20] Erastus: he was the treasurer of the city of Corinth (Romans 16:24); cf also Acts 19:22. Trophimus: from the province of Asia, he accompanied Paul from Greece to Troas (Acts 20:4-5).

11 [21] Linus: Western tradition sometimes identified this Linus with the supposed successor of Peter as bishop of Rome, and Claudia as the mother of Linus (Apostolic Constitutions, fourth century).

弟铎书 Titus Chapter 1
Titus
Chapter 1

1 1 Paul, a slave of God and apostle of Jesus Christ for the sake of the faith of God's chosen ones and the recognition of religious truth,

天主的仆人,作耶稣基督宗徒的保禄──为引天主所选的人,去信从并认识合乎虔敬的真理,

2 in the hope of eternal life that God, who does not lie, promised before time began,

这虔敬是本于永生的希望,又是那不能说谎的天主,在久远的时代以前所预许的,

3 who indeed at the proper time revealed his word in the proclamation with which I was entrusted by the command of God our savior,

他到了适当的时期,就借着宣讲显示了他的圣道;我就是照我们救主天主的命令,受委托尽这宣讲的职务。

4 to Titus, my true child in our common faith: grace and peace from God the Father and Christ Jesus our savior.

我保禄致书给在共同信仰内作我真子的弟铎:愿恩宠与平安由天主父及我们的救主基督耶稣赐与你。长老应有的品格

5 2 For this reason I left you in Crete so that you might set right what remains to be done and appoint presbyters in every town, as I directed you,

我留你在克里特,是要你整顿那些尚未完成的事,并照我所吩咐你的,在各城设立长老:

6 on condition that a man be blameless, married only once, with believing children who are not accused of licentiousness or rebellious.

长老应是无可指摘的,只做过一个妻子的丈夫,所有的子女都是信徒,又没有被控告为放荡不羁的,

7 For a bishop as God's steward must be blameless, not arrogant, not irritable, not a drunkard, not aggressive, not greedy for sordid gain,

因为做监督的,既是天主的管家,就该是无可指摘的、不自负、不发怒、不嗜酒、不暴戾、不贪污;

8 but hospitable, a lover of goodness, temperate, just, holy, and self-controlled,

但该好客、乐善、慎重、公正、热心、有节,

9 holding fast to the true message as taught so that he will be able both to exhort with sound doctrine and to refute opponents.

坚持那合乎教理的真道,好能以健全的道理劝戒并驳斥抗辩的人。

10 3 For there are also many rebels, idle talkers and deceivers, especially the Jewish Christians. 4

实在有许多人尚不服从,好空谈,欺骗人,尤其是那些受过割损的人;

11 It is imperative to silence them, as they are upsetting whole families by teaching for sordid gain what they should not.

应杜塞这些人的口,因为他们为了可耻的利润,竟教导那不应教导的事,破坏人的整个家庭。

12 One of them, a prophet of their own, once said, "Cretans have always been liars, vicious beasts, and lazy gluttons." 5

克里特人中的一个人,他们自己的一位先知曾这样说:"克里特人常是些说谎者,是些可恶的野兽,贪口腹的懒汉。"

13 That testimony is true. Therefore, admonish them sharply, so that they may be sound in the faith,

这话说得很对。为此,你们该严厉规劝他们,好叫他们在信德上健全无瑕;

14 instead of paying attention to Jewish myths and regulations of people who have repudiated the truth.

不要听信犹太人无稽的传说,和背弃真理之人的规定。

15 To the clean all things are clean, but to those who are defiled and unbelieving nothing is clean; in fact, both their minds and their consciences are tainted.

为洁净人一切都是洁净的,但为败坏的人和无信仰的人,没有一样是洁净的,就连他们的理性和良心都是污秽的。

16 They claim to know God, but by their deeds they deny him. They are vile and disobedient and unqualified for any good deed.

这样的人自称认识天主,但在行为上却否认天主,他们是可憎恶的,悖逆的,在一切善事上是无用的。



Footnotes(注解)

1 [1-4] On the epistolary form, see the note on Romans 1:1-7. The apostolate is the divinely appointed mission to lead others to the true faith and through it to eternal salvation (1-3).

2 [5-9] This instruction on the selection and appointment of presbyters, substantially identical with that in 1 Tim 3:1-7 on a bishop (see the note there), was aimed at strengthening the authority of Titus by apostolic mandate; cf Titus 2:15. In Titus 1:5, 7 and Acts 20:17, 28, the terms episkopos and presbyteros ("bishop" and "presbyter") refer to the same persons. Deacons are not mentioned in Titus. See also the note on Philippians 1:1.

3 [10-16] This adverse criticism of the defects within the community is directed especially against certain Jewish Christians, who busy themselves with useless speculations over persons mentioned in the Old Testament, insist on the observance of Jewish ritual purity regulations, and thus upset whole families by teaching things they have no right to teach; cf Titus 3:9; 1 Tim 1:3-10.

4 [10] Jewish Christians: literally, "those of the circumcision."

5 [12] Cretans . . . gluttons: quoted from Epimenides, a Cretan poet of the sixth century B.C.

弟铎书 Titus Chapter 2
Titus
Chapter 2

1 1 As for yourself, you must say what is consistent with sound doctrine, namely,

至于你,你所讲的,该合乎健全的道理;

2 that older men should be temperate, dignified, self-controlled, sound in faith, love, and endurance.

教训老人应节制、端庄。慎重,在信德、爱德和忍耐上,要正确健全。

3 Similarly, older women should be reverent in their behavior, not slanderers, not addicted to drink, teaching what is good,

也要教训老妇在举止上要圣善,不毁谤人,不沉湎于酒,但教人行善,

4 so that they may train younger women to love their husbands and children,

好能教导青年妇女爱丈夫、爱子女、

5 to be self-controlled, chaste, good homemakers, under the control of their husbands, so that the word of God may not be discredited.

慎重、贞洁、勤理家务、善良、服从自己的丈夫,免得使人抵毁天主的圣道。

6 Urge the younger men, similarly, to control themselves,

你也要教训青年人在一切事上要慎重。

7 showing yourself as a model of good deeds in every respect, with integrity in your teaching, dignity,

你该显示自己为行善的模范,在教导上应表示纯正庄重,

8 and sound speech that cannot be criticized, so that the opponent will be put to shame without anything bad to say about us.

要讲健全无可指摘的话,使反对的人感到惭愧,说不出我们什么不好来。

9 Slaves are to be under the control of their masters in all respects, giving them satisfaction, not talking back to them

教训奴隶在一切事上要服从自己的主人,常叫他们喜悦,不要抗辩,

10 or stealing from them, but exhibiting complete good faith, so as to adorn the doctrine of God our savior in every way.

不要窃取,惟要事事表示自己实在忠信,好使我们的救主天主的圣道,在一切事上获得光荣。

11 2 For the grace of God has appeared, saving all

的确,天主救众人的恩宠已经出现,

12 and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age,

教导我们弃绝不虔敬的生活和世俗的贪欲,有节制地、公正地、虔敬地在今世生活,

13 as we await the blessed hope, the appearance 3 of the glory of the great God and of our savior Jesus Christ,

期待所希望的幸福,和我们伟大的天主及救主耶稣基督光荣的显现。

14 who gave himself for us to deliver us from all lawlessness and to cleanse for himself a people as his own, eager to do what is good.

他为我们舍弃了自己,是为救赎我们脱离一切罪恶,洗净我们,使我们能成为他的选民,叫我们热心行善。

15 Say these things. Exhort and correct with all authority. Let no one look down on you.

你要宣讲这些事,以全权规劝和指摘,不要让任何人轻视你。



Footnotes(注解)

1 [1-10] One of Titus' main tasks in Crete is to become acquainted with the character of the Cretans and thereby learn to cope with its deficiencies (see Titus 1:12). The counsel is not only for Titus himself but for various classes of people with whom he must deal: older men and women (Titus 2:2-4), younger women and men (Titus 2:4-7), and slaves (Titus 2:9-10); cf Eph 6:1-9; Col 3:18-4:1.

2 [11-15] Underlying the admonitions for moral improvement in Titus 2:1-10 as the moving force is the constant appeal to God's revelation of salvation in Christ, with its demand for transformation of life.

3 [13] The blessed hope, the appearance: literally, "the blessed hope and appearance," but the use of a single article in Greek strongly suggests an epexegetical, i.e., explanatory sense. Of the great God and of our savior Jesus Christ: another possible translation is "of our great God and savior Jesus Christ."
弟铎书 Titus Chapter 3
Titus
Chapter 3

1 1 2 Remind them to be under the control of magistrates and authorities, to be obedient, to be open to every good enterprise.

你要提醒人服从执政的官长,听从命令,准备行各种善事。

2 They are to slander no one, to be peaceable, considerate, exercising all graciousness toward everyone.

不要辱骂,不要争吵,但要谦让,对众人表示极其温和,

3 For we ourselves were once foolish, disobedient, deluded, slaves to various desires and pleasures, living in malice and envy, hateful ourselves and hating one another.

因为我们从前也是昏愚的,悖逆的,迷途的,受各种贪欲和逸乐所奴役,在邪恶和嫉妒中度日,自己是可憎恶的,又彼此仇恨。

4 But when the kindness and generous love of God our savior appeared,

但当我们的救主天主的良善,和他对人的慈爱出现时,

5 not because of any righteous deeds we had done but because of his mercy, he saved us through the bath of rebirth and renewal by the holy Spirit,

他救了我们,并不是由于我们本着义德所立的功劳,而是出于他的怜悯,借着圣神所施行的重生和更新的洗礼,救了我们。

6 whom he richly poured out on us through Jesus Christ our savior,

这圣神是天主借我们的救主耶稣基督,丰富地倾注在我们身上的,

7 so that we might be justified by his grace and become heirs in hope of eternal life.

好使我们因他的恩宠成义,本着希望成为永生的继承人。

8 This saying is trustworthy. 3 I want you to insist on these points, that those who have believed in God be careful to devote themselves to good works; these are excellent and beneficial to others.

这话是确实的,我愿意你坚持这些事,好使那些已信奉天主的人,热心专务行善:这些都是美好而为人有益的事;

9 4 Avoid foolish arguments, genealogies, rivalries, and quarrels about the law, for they are useless and futile.

至于那些愚昧的辩论、祖谱、争执和关于法律的争论,你务要躲避,因为这些都是无益的空谈。

10 After a first and second warning, break off contact with a heretic,

对异端人,在谴责过一次两次以后,就该远离他。

11 realizing that such a person is perverted and sinful and stands self-condemned.

该知道:这样的人已背弃正道,犯罪做恶,自己给自己定了罪案。

12 5 When I send Artemas to you, or Tychicus, try to join me at Nicopolis, where I have decided to spend the winter.

当我打发阿尔特玛或提希苛到你那里以后,你赶快到尼苛颇里来见我,因为我已决定在那里过冬。

13 Send Zenas the lawyer and Apollos on their journey soon, and see to it that they have everything they need.

你打发法学士则纳和阿颇罗上路,要照顾周到,使他们什么也不缺少。

14 But let our people, too, learn to devote themselves to good works to supply urgent needs, so that they may not be unproductive.

我们的人也应当学着行善,为应付一切急需,免得成为不结果实的人。

15 All who are with me send you greetings. Greet those who love us in the faith. Grace be with all of you.

同我在一起的弟兄都问候你;请问候那些在信德内爱我们的弟兄。愿恩宠与你们众人同在!



Footnotes(注解)

1 [1-8] The list of Christian duties continues from Titus 2:9-10, undergirded again as in Titus 2:11-13 by appeal to what God in Christ has done (Titus 2:4-7; cf Titus 2:11-14). The spiritual renewal of the Cretans, signified in God's merciful gift of baptism (Titus 3:4-7), should be reflected in their improved attitude toward civil authority and in their Christian relationship with all (Titus 3:1-3).

2 [1] Magistrates and authorities: some interpreters understand these terms as referring to the principalities and powers of the heavenly hierarchy. To be open to every good enterprise: this implies being good citizens. It could also be translated "ready to do every sort of good work" (as Christians); cf Titus 3:14.

3 [8-11] In matters of good conduct and religious doctrine, Titus is to stand firm.

4 [9] See the note on 1 Tim 6:20-21.

5 [12-15] Artemas or Tychicus (2 Tim 4:12) is to replace Titus, who will join Paul in his winter sojourn at Nicopolis in Epirus, on the western coast of Greece.

费肋孟书 Philemon
  
Philemon

1 1 Paul, a prisoner for Christ Jesus, and Timothy our brother, to Philemon, our beloved and our co-worker,

基督耶稣的被囚者保禄,和弟茂德弟兄,致书给我们可爱的合作者费肋孟,

2 to Apphia our sister, 2 to Archippus our fellow soldier, and to the church at your house.

并给姊妺阿丕雅和我们的战友阿尔希颇,以及在你家中的教会。

3 Grace to you and peace 3 from God our Father and the Lord Jesus Christ.

愿恩宠与平安,由天主我们的父及主耶稣基督赐与你们!

4 4 I give thanks to my God always, remembering you in my prayers,

在我的祈祷中记念你时,我常感谢我的天主,

5 as I hear of the love and the faith you have in the Lord Jesus and for all the holy ones, 5

因为听说你对主耶稣,和对众圣徒所表现的爱德与信德。

6 so that your partnership in the faith may become effective in recognizing every good there is in us 6 that leads to Christ.

我祈求天主,为使你因信德而怀有的慷慨发生功效,使你认清我们所能行的一切善事,都是为基督而行的。

7 For I have experienced much joy and encouragement 7 from your love, because the hearts of the holy ones have been refreshed by you, brother.

弟兄,我由于你的爱德,确实获得了极大的喜乐和安慰,因为借着你,圣徒们的心都舒畅了。

8 Therefore, although I have the full right 8 in Christ to order you to do what is proper,

为此,我虽然在基督内,能放心大胆地命你去作这件该作的事,

9 I rather urge you out of love, being as I am, Paul, an old man, 9 and now also a prisoner for Christ Jesus.

可是,我这年老的保禄,如今且为基督耶稣作囚犯的,宁愿因着爱德求你,

10 I urge you on behalf of my child Onesimus, whose father I have become in my imprisonment,

就是为我在锁链中所生的儿子敖乃息摩来求你。

11 who was once useless to you but is now useful 10 to (both) you and me.

他曾一度为你是无用的,可是,如今为你为我都有用了;

12 I am sending him, that is, my own heart, back to you.

我现今把他给你打发回去,【你收下】他,他是我的心肝。

13 I should have liked to retain him for myself, so that he might serve 11 me on your behalf in my imprisonment for the gospel,

我本来愿意将他留在我这里,叫他替你服侍我这为福音而被囚的人,

14 but I did not want to do anything without your consent, so that the good you do might not be forced but voluntary.

可是没有你的同意,我什么也不愿意做,好叫你所行的善不是出于勉强,而是出于甘心。

15 Perhaps this is why he was away from 12 you for a while, that you might have him back forever,

也许他暂时离开了你,是为叫你永远收下他,

16 no longer as a slave but more than a slave, a brother, beloved especially to me, but even more so to you, as a man 13 and in the Lord.

不再当一个奴隶,而是超过奴隶,作可爱的弟兄:他为我特别可爱,但为你不拘是论肉身方面,或是论主方面,更加可爱。

17 So if you regard me as a partner, welcome him as you would me.

所以,若你以我为同志,就收留他当作收留我罢!

18 14 And if he has done you any injustice or owes you anything, charge it to me.

他若亏负了你或欠下你什么,就算在我的账上罢!

19 I, Paul, write this in my own hand: I will pay. May I not tell you that you owe me your very self.

我保禄亲手签字:“我必要偿还。”至于你,你所欠于我的,竟是你本身:这我就不必对你说了!

20 Yes, brother, may I profit from you in the Lord. Refresh my heart in Christ.

弟兄!望你使我在主内得此恩惠,并在基督内使我的心舒畅!

21 With trust in your compliance I write to you, knowing that you will do even more than I say.

我自信你必听从,才给你写了这信,我知道就是超过我所说的,你也必作。

22 At the same time prepare a guest room for me, for I hope to be granted to you through your prayers.

同时也请你给我准备一个住处,因为我希望因你们的祈祷,主必要把我赐与你们。

23 Epaphras, 15 my fellow prisoner in Christ Jesus, greets you,

为基督耶稣与我一同被囚的厄帕夫辣、

24 as well as Mark, Aristarchus, Demas, and Luke, my co-workers.

我的合作者马尔谷、阿黎斯塔苛、德玛斯、路加都问候你。

25 The grace of the Lord Jesus Christ be with your spirit.

愿主耶稣基督的恩宠,与你们的心灵同在!阿们。



Footnotes(注解)

1 [1] Prisoner: as often elsewhere (cf Romans, 1 Cor, Gal especially), the second word in Greek enunciates the theme and sets the tone of the letter. Here it is the prisoner appealing rather than the apostle commanding.

2 [2] Apphia our sister: sister is here used (like brother) to indicate a fellow Christian. The church at your house: your here is singular. It more likely refers to Philemon than to the last one named, Archippus; Philemon is then the owner of the slave Onesimus (Philippians 1:10). An alternate view is that the actual master of the slave is Archippus and that the one to whom the letter is addressed, Philemon, is the most prominent Christian there; see the note on Col 4:17.

3 [3] Grace . . . and peace: for this greeting, which may be a combination of Greek and Aramaic epistolary formulae, see the note on Romans 1:1-7.

4 [4] In my prayers: literally, "at the time of my prayers."

5 [5] Holy ones: a common term for members of the Christian community (so also Philippians 1:7).

6 [6] In us: some good ancient manuscripts have in you (plural). That leads to Christ: leads to translates the Greek preposition eis, indicating direction or purpose.

7 [7] Encouragement: the Greek word paraklesis is cognate with the verb translated "urge" in Philippians 1:9, 10, and serves as an introduction to Paul's plea. Hearts: literally, "bowels," expressing in Semitic fashion the seat of the emotions, one's "inmost self." The same Greek word is used in Philippians 1:12 and again in Philippians 1:20, where it forms a literary inclusion marking off the body of the letter.

8 [8] Full right: often translated "boldness," the Greek word parresia connotes the full franchise of speech, as the right of a citizen to speak before the body politic, claimed by the Athenians as their privilege (Euripides).

9 [9] Old man: some editors conjecture that Paul here used a similar Greek word meaning "ambassador" (cf Eph 6:20). This conjecture heightens the contrast with "prisoner" but is totally without manuscript support.

10 [11] Useless . . . useful: here Paul plays on the name Onesimus, which means "useful" or "beneficial." The verb translated "profit" in Philippians 1:20 is cognate.

11 [13] Serve: the Greek diakoneo could connote a ministry.

12 [15] Was away from: literally, "was separated from," but the same verb means simply "left" in Acts 18:1. It is a euphemism for his running away.

13 [16] As a man: literally, "in the flesh." With this and the following phrase, Paul describes the natural and spiritual orders.

14 [18-19] Charge it to me . . . I will pay: technical legal and commercial terms in account keeping and acknowledgment of indebtedness.

15 [23-24] Epaphras: a Colossian who founded the church there (Col 1:7) and perhaps also in Laodicea and Hierapolis (Col 2:1; 4:12-13). Aristarchus: a native of Thessalonica and fellow worker of Paul (Acts 19:29; 20:4; 27:2). For Mark, Demas, and Luke, see 2 Tim 4:9-13 and the note there.

希伯来书 Hebrews Chapter 1
Hebrews
Chapter 1

1 1 In times past, God spoke in partial and various ways to our ancestors through the prophets;

天主在古时,曾多次并以多种方式,借着先知对我们的祖先说过话;

2 in these last days, he spoke to us through a son, whom he made heir of all things and through whom he created the universe,

但在这末期内,衪借着自己的儿子对我们说了话。天主立了衪为万有的承继者,并借着衪造成了宇宙。

3 who is the refulgence of his glory, the very imprint of his being, and who sustains all things by his mighty word. When he had accomplished purification from sins, he took his seat at the right hand of the Majesty on high,

衪是天主光荣的反映,是天主本体的真像,以自己大能的话支撑万有;当衪涤除了罪恶之后,便在高天上坐于"尊威"的右边。

4 as far superior to the angels as the name he has inherited is more excellent than theirs.

衪所承受的名字既然超越众天使的名字,所以衪远超过众天使之上。

5 2 For to which of the angels did God ever say: "You are my son; this day I have begotten you"? Or again: "I will be a father to him, and he shall be a son to me"?

天主曾向那一位天使说过:‘你是我的儿子,我今日生了你?’或说过:‘我要作衪的父亲,衪要作我的儿子?’

6 And again, when he leads 3 the first-born into the world, he says: "Let all the angels of God worship him."

再者,当天主引领首生子进入世界的时候,又说:‘天主的众天使都要崇拜衪。’

7 Of the angels he says: "He makes his angels winds and his ministers a fiery flame";

论到天使固然说过:‘天主使自己的天使为风,使自己的仆役为火焰。’

8 but of the Son: "Your throne, O God, 4 stands forever and ever; and a righteous scepter is the scepter of your kingdom.

可是,论到自己的儿子却说:‘天主!你的御座,永远常存;你治国的权杖,是公正的权杖。

9 You loved justice and hated wickedness; therefore God, your God, anointed you with the oil of gladness above your companions";

你爱护正义,憎恨不法;为此天主,你的天主,用欢愉的油傅了你,胜过你的伴侣。’

10 and: "At the beginning, O Lord, you established the earth, and the heavens are the works of your hands.

又说:‘上主、你!在起初奠定了下地,上天是你手的功绩;

11 They will perish, but you remain; and they will all grow old like a garment.

诸天必要毁灭,而你永远存在;万物必要如同衣裳一样破坏。

12 You will roll them up like a cloak, and like a garment they will be changed. But you are the same, and your years will have no end."

你将它们卷起好似外套,它们必如衣服,都要变换更新;但是你却永存不变,你的寿命无尽无限。’

13 But to which of the angels has he ever said: "Sit at my right hand until I make your enemies your footstool"?

又向那一位天使说过:‘你坐在我右边,等我使你的仇敌,变作你脚下的踏板?’

14 Are they not all ministering spirits sent to serve, for the sake of those who are to inherit salvation?

众天使岂不都是奉职的神,被派遣给那些要承受救恩的人服务吗?



Footnotes(注解)

1 [1-4] The letter opens with an introduction consisting of a reflection on the climax of God's revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets (Hebrews 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Hebrews 1:2) the final age, God's revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe. Hebrews 1:3-4, which may be based upon a liturgical hymn, assimilate the Son to the personified Wisdom of the Old Testament as refulgence of God's glory and imprint of his being (Hebrews 1:3; cf Wisdom 7:26). These same terms are used of the Logos in Philo. The author now turns from the cosmological role of the preexistent Son to the redemptive work of Jesus: he brought about purification from sins and has been exalted to the right hand of God (see Psalm 110:1). The once-humiliated and crucified Jesus has been declared God's Son, and this name shows his superiority to the angels. The reason for the author's insistence on that superiority is, among other things, that in some Jewish traditions angels were mediators of the old covenant (see Acts 7:53; Gal 3:19). Finally, Jesus' superiority to the angels emphasizes the superiority of the new covenant to the old because of the heavenly priesthood of Jesus.

2 [5-14] Jesus' superiority to the angels is now demonstrated by a series of seven Old Testament texts. Some scholars see in the stages of Jesus' exaltation an order corresponding to that of enthronement ceremonies in the ancient Near East, especially in Egypt, namely, elevation to divine status (Hebrews 1:5-6); presentation to the angels and proclamation of everlasting lordship (Hebrews 1:7-12); enthronement and conferral of royal power (Hebrews 1:13). The citations from the Psalms in Hebrews 1:5, 13 were traditionally used of Jesus' messianic sonship (cf Acts 13:33) through his resurrection and exaltation (cf Acts 2:33-35); those in Hebrews 1:8, 10-12 are concerned with his divine kingship and his creative function. The central quotation in Hebrews 1:7 serves to contrast the angels with the Son. The author quotes it according to the Septuagint translation, which is quite different in meaning from that of the Hebrew ("You make the winds your messengers, and flaming fire your ministers"). The angels are only sent to serve . . . those who are to inherit salvation (Hebrews 1:14).

3 [6] And again, when he leads: the Greek could also be translated "And when he again leads" in reference to the parousia.

4 [8-12] O God: the application of the name "God" to the Son derives from the preexistence mentioned in Hebrews 1:2-3; the psalmist had already used it of the Hebrew king in the court style of the original. See the note on Psalm 45:6. It is also important for the author's christology that in Hebrews 1:10-12 an Old Testament passage addressed to God is redirected to Jesus.

希伯来书 Hebrews Chapter 2
Hebrews
Chapter 2

1 1 Therefore, we must attend all the more to what we have heard, so that we may not be carried away.

应坚持圣道为此,我们必须更应注重所听的道理,免得为潮流所冲去。

2 For if the word announced through angels proved firm, and every transgression and disobedience received its just recompense,

如果借着天使所传示的话,发生了效力,凡违犯抗命的,都得了公平的报复;

3 how shall we escape if we ignore so great a salvation? Announced originally through the Lord, it was confirmed for us by those who had heard.

那么,我们这些忽视这样伟大救恩的人,怎能逃脱惩罚呢?这救恩原是主亲自开始宣讲的,是那些听讲的人给我们证实的,

4 God added his testimony by signs, wonders, various acts of power, and distribution of the gifts of the holy Spirit according to his will.

又是天主以神迹、奇事和各种异能,以及照衪的旨意所分配的圣神的奇恩,所一同证实的。

5 2 For it was not to angels that he subjected the world to come, of which we are speaking.

的确,天主没有把我们所讨论的未来的世界,隶属于天使之下,

6 Instead, someone has testified somewhere: "What is man that you are mindful of him, or the son of man that you care for him?

但有一个人在圣经某处曾证明说:‘人算什么,你竟顾念衪;人子算什么,你竟看顾衪?

7 You made him for a little while lower than the angels; you crowned him with glory and honor,

你使衪稍微逊于天使,赐给衪尊崇和光荣当冠冕〔令衪统治你手的造化〕,

8 subjecting all things under his feet." In "subjecting" all things (to him), he left nothing not "subject to him." Yet at present we do not see "all things subject to him,"

将一切放在衪的脚下。’"将一切放在衪的脚下"一句,是说天主没有留下一样,不隶属于衪权下的;但是现今我们还没有看见一切全隶属于衪权下。

9 but we do see Jesus "crowned with glory and honor" because he suffered death, he who "for a little while" was made "lower than the angels," that by the grace of God he might taste death for everyone.

我们却看见了那位"稍微逊于天使"的耶稣,因所受的死亡之苦,接受了尊崇和光荣的冠冕;这原是出于天主的恩宠,使衪为每个人尝到死味。

10 For it was fitting that he, for whom and through whom all things exist, in bringing many children to glory, should make the leader to their salvation perfect through suffering.

其实,那为万物的终向和万物根源的天主,既领导众子进入光荣,借苦难来成全拯救众子的首领,也是适当的,

11 He who consecrates and those who are being consecrated all have one origin. Therefore, he is not ashamed to call them "brothers,"

因为,祝圣者与被祝圣者都是出于一源;为这个原故,耶稣称他们为弟兄,并不以为耻,说:

12 saying: "I will proclaim your name to my brothers, in the midst of the assembly I will praise you";

‘我要向我的弟兄,宣扬你的圣名;在集会中,我要赞扬你。’又说:‘我要依靠天主。’

13 and again: "I will put my trust in him"; and again: "Behold, I and the children God has given me."

又说:‘看,我和天主所赏给我的孩子。’

14 Now since the children share in blood and flesh, he likewise shared in them, that through death he might destroy the one who has the power of death, that is, the devil,

那么,孩子既然都有同样的血肉,衪照样也取了一样的血肉,为能借着死亡,毁灭那握有死亡的权势者--魔鬼,

15 and free those who through fear of death had been subject to slavery all their life.

并解救那些因死亡的恐怖,一生当奴隶的人。

16 Surely he did not help angels but rather the descendants of Abraham;

其实都知道,衪没有援助天使,而援助了亚巴郎的后裔。

17 therefore, he had to become like his brothers in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people.

因此,衪应当在各方面相似弟兄们,好能在关于天主的事上,成为一个仁慈和忠信的大司祭,以补赎人民的罪恶。

18 Because he himself was tested through what he suffered, he is able to help those who are being tested.

衪既然亲自经过试探受了苦,也必能扶助受试探的人。



Footnotes(注解)

1 [1-4] The author now makes a transition into exhortation, using an a fortiori argument (as at Hebrews 7:21-22; 9:13-14; 10:28-29; 12:25). The word announced through angels (Hebrews 2:2), the Mosaic law, is contrasted with the more powerful word that Christians have received (Hebrews 2:3-4). Christ's supremacy strengthens Christians against being carried away from their faith.

2 [5-18] The humanity and the suffering of Jesus do not constitute a valid reason for relinquishing the Christian faith. Psalm 8:5-6) is also applied to Jesus in 1 Cor 15:27; Eph 1:22; and probably 1 Peter 3:22. This christological interpretation, therefore, probably reflects a common early Christian tradition, which may have originated in the expression the son of man (Hebrews 2:6). The psalm contrasts God's greatness with man's relative insignificance but also stresses the superiority of man to the rest of creation, of which he is lord. Hebrews applies this christologically: Jesus lived a truly human existence, lower than the angels, in the days of his earthly life, particularly in his suffering and death; now, crowned with glory and honor, he is raised above all creation. The author considers all things as already subject to him because of his exaltation (Hebrews 2:8-9), though we do not see this yet. The reference to Jesus as leader (Hebrews 2:10) sounds the first note of an important leitmotif in Hebrews: the journey of the people of God to the sabbath rest (Hebrews 4:9), the heavenly sanctuary, following Jesus, their "forerunner" (Hebrews 6:20). It was fitting that God should make him perfect through suffering, consecrated by obedient suffering. Because he is perfected as high priest, Jesus is then able to consecrate his people (Hebrews 2:11); access to God is made possible by each of these two consecrations. If Jesus is able to help human beings, it is because he has become one of us; we are his "brothers." The author then cites three Old Testament texts as proofs of this unity between ourselves and the Son. Psalm 22:22 is interpreted so as to make Jesus the singer of this lament, which ends with joyful praise of the Lord in the assembly of "brothers." The other two texts are from Isaiah 8:17, 18. The first of these seems intended to display in Jesus an example of the trust in God that his followers should emulate. The second curiously calls these followers "children"; probably this is to be understood to mean children of Adam, but the point is our solidarity with Jesus. By sharing human nature, including the ban of death, Jesus broke the power of the devil over death (Hebrews 2:4); the author shares the view of Hellenistic Judaism that death was not intended by God and that it had been introduced into the world by the devil. The fear of death (Hebrews 2:15) is a religious fear based on the false conception that death marks the end of a person's relations with God (cf Psalm 115:17-18; Isaiah 38:18). Jesus deliberately allied himself with the descendants of Abraham (Hebrews 2:16) in order to be a merciful and faithful high priest. This is the first appearance of the central theme of Hebrews, Jesus the great high priest expiating the sins of the people (Hebrews 2:17), as one who experienced the same tests as they (Hebrews 2:18).
希伯来书 Hebrews Chapter 3
Hebrews
Chapter 3

1 1 Therefore, holy "brothers," sharing in a heavenly calling, reflect on Jesus, the apostle and high priest of our confession,

所以,有分于天上召选的诸圣弟兄啊!你们应细心想想,我们公认的钦使和大司祭耶稣,

2 who was faithful to the one who appointed him, just as Moses was "faithful in (all) his house."

对那委派衪的是怎样忠信,正如‘梅瑟在衪的全家中’一样。

3 But he is worthy of more "glory" than Moses, as the founder of a house has more "honor" than the house itself.

衪本来比梅瑟堪受更大地光荣,就如修建房屋的人,比那房屋理当更受尊荣。

4 Every house is founded by someone, but the founder of all is God.

不错,每座房屋都由一个人修建,但那创造万有的却是天主。

5 Moses was "faithful in all his house" as a "servant" to testify to what would be spoken,

梅瑟在天主的全家中的确忠信,不过衪只是臣仆,为给那当要宣布的事作证;

6 2 but Christ was faithful as a son placed over his house. We are his house, if (only) we hold fast to our confidence and pride in our hope.

但基督却是儿子,管理自己的家;衪的家就是我们,只要我们保存由望德所生的依恃和荣耀,【坚定不移,直到最后。】

7 3 Therefore, as the holy Spirit says: "Oh, that today you would hear his voice,

为此,圣神有话说:‘今天你们如果听从他的声音,

8 ‘Harden not your hearts as at the rebellion in the day of testing in the desert,

不要再心硬了,像在叛乱之时,像在旷野中试探的那一天;

9 where your ancestors tested and tried me and saw my works

在那里,你们的祖宗以考验试探了我,虽然见了我的作为,

10 for forty years. Because of this I was provoked with that generation and I said, "They have always been of erring heart, and they do not know my ways."

共四十年之久。所以我厌恶了那一世代,说:衪们心中时常迷惑,衪们不认识我的道路,

11 As I swore in my wrath, "They shall not enter into my rest."

所以我在怒中起誓说:衪们决不得进入我的安息。’

12 Take care, brothers, that none of you may have an evil and unfaithful heart, so as to forsake the living God.

弟兄们!你们要小心,免得你们中有人起背信的恶心,背离生活的天主;

13 Encourage yourselves daily while it is still "today," so that none of you may grow hardened by the deceit of sin.

反之,只要还有"今天"在,你们要天天互相劝勉,免得你们有人因罪恶的诱惑而硬了心,

14 We have become partners of Christ if only we hold the beginning of the reality firm until the end,

因为我们已成了有分于基督的人,只要我们保存着起初怀有的信心,坚定不移,直到最后,

15 for it is said: "Oh, that today you would hear his voice: ‘Harden not your hearts as at the rebellion.'"

经上所说:‘今天你们如果听从衪的声音,不要再心硬了,像在叛乱之时,’

16 Who were those who rebelled when they heard? Was it not all those who came out of Egypt under Moses?

是谁听了而起了叛乱呢?岂不是梅瑟从埃及领出来的众人吗?

17 With whom was he "provoked for forty years"? Was it not those who had sinned, whose corpses fell in the desert?

四十年之久,天主厌恶了谁呢?不是那些犯了罪,而衪们的尸首倒在旷野中的人吗?

18 And to whom did he "swear that they should not enter into his rest," if not to those who were disobedient?

衪向谁起了誓,不准进入衪的安息呢?不是向那些背信的人吗?

19 And we see that they could not enter for lack of faith.

于是我们看出:衪们不得进入安息,是因了背信的缘故。



Footnotes(注解)

1 [1-6] The author now takes up the two qualities of Jesus mentioned in Hebrews 2:17, but in inverse order: faithfulness (Hebrews 3:1-4:13) and mercy (Hebrews 4:14-5:10). Christians are called holy "brothers" because of their common relation to him (Hebrews 2:11), the apostle, a designation for Jesus used only here in the New Testament (cf John 13:16; 17:3), meaning one sent as God's final word to us (Hebrews 1:2). He is compared with Moses probably because he is seen as mediator of the new covenant (Hebrews 9:15) just as Moses was of the old (Hebrews 9:19-22, including his sacrifice). But when the author of Hebrews speaks of Jesus' sacrifice, he does not consider Moses as the Old Testament antitype, but rather the high priest on the Day of Atonement (Hebrews 9:6-15). Moses' faithfulness "in [all] his house" refers back to Numbers 12:7, on which this section is a midrashic commentary. In Hebrews 3:3-6, the author does not indicate that he thinks of either Moses or Christ as the founder of the household. His house (Hebrews 3:2, 5, 6) means God's house, not that of Moses or Christ; in the case of Christ, compare Hebrews 3:6 with Hebrews 10:21. The house of Hebrews 3:6 is the Christian community; the author suggests its continuity with Israel by speaking not of two houses but of only one. Hebrews 3:6 brings out the reason why Jesus is superior to Moses: the latter was the faithful servant laboring in the house founded by God, but Jesus is God's son, placed over the house.

2 [6] The majority of manuscripts add "firm to the end," but these words are not found in the three earliest and best witnesses and are probably an interpolation derived from Hebrews 3:14.

3 [3:7-4:13] The author appeals for steadfastness of faith in Jesus, basing his warning on the experience of Israel during the Exodus. In the Old Testament the Exodus had been invoked as a symbol of the return of Israel from the Babylonian exile (Isaiah 42:9; 43:16-21; 51:9-11). In the New Testament the redemption was similarly understood as a new exodus, both in the experience of Jesus himself (Luke 9:31) and in that of his followers (1 Cor 10:1-4). The author cites Psalm 95:7-11, a salutary example of hardness of heart, as a warning against the danger of growing weary and giving up the journey. To call God living (Hebrews 3:12) means that he reveals himself in his works (cf Joshua 3:10; Jeremiah 10:11). The rest (Hebrews 3:11) into which Israel was to enter was only a foreshadowing of that rest to which Christians are called. They are to remember the example of Israel's revolt in the desert that cost a whole generation the loss of the promised land (Hebrews 3:15-19; cf Numbers 14:20-29). In Hebrews 4:1-11, the symbol of rest is seen in deeper dimension: because the promise to the ancient Hebrews foreshadowed that given to Christians, it is good news; and because the promised land was the place of rest that God provided for his people, it was a share in his own rest, which he enjoyed after he had finished his creative work (Hebrews 3:3-4; cf Genesis 2:2). The author attempts to read this meaning of God's rest into Psalm 95:7-11 (Hebrews 3:6-9). The Greek form of the name of Joshua, who led Israel into the promised land, is Jesus (Hebrews 3:8). The author plays upon the name but stresses the superiority of Jesus, who leads his followers into heavenly rest. Hebrews 3:12, 13 are meant as a continuation of the warning, for the word of God brings judgment as well as salvation. Some would capitalize the word of God and see it as a personal title of Jesus, comparable to that of John 1:1-18.

希伯来书 Hebrews Chapter 4
Hebrews
Chapter 4

1 Therefore, let us be on our guard while the promise of entering into his rest remains, that none of you seem to have failed.

所以,几时进入衪安息的恩许仍然存在,我们就应存戒心,免得你们中有人得不到安息,

2 For in fact we have received the good news just as they did. But the word that they heard did not profit them, for they were not united in faith with those who listened.

因为我们也蒙受了喜讯,有如我们的祖先一样;可是衪们所听到的话为衪们毫无益处因为衪们听的时候没有怀着信德。

3 For we who believed enter into (that) rest, just as he has said: "As I swore in my wrath, 'They shall not enter into my rest,'" and yet his works were accomplished at the foundation of the world.

所以我们这些信了的人,必得进入安息,就如经上说的:‘我在怒中起誓说:他们决不得进入我的安息。’其实天主的化工从创世时已经完成了,

4 For he has spoken somewhere about the seventh day in this manner, "And God rested on the seventh day from all his works";

因为圣经某处论及第七日说:‘天主在第七天停止了自己的一切工作,开始安息。’

5 and again, in the previously mentioned place, "They shall not enter into my rest."

但这里又说:‘衪们决不得进入我的安息。’

6 Therefore, since it remains that some will enter into it, and those who formerly received the good news did not enter because of disobedience,

那么,既然这安息还保留着要一些人进入,而那些先听到喜讯的人,因背信没有进入;

7 he once more set a day, "today," when long afterwards he spoke through David, as already quoted: "Oh, that today you would hear his voice: 'Harden not your hearts.'"

因此天主重新指定了一个日子,即一个"今天",就是在很久以后藉达味所宣示的,如上边说过的:‘今天你们如果听从衪的声音,不要再心硬了。’

8 Now if Joshua had given them rest, he would not have spoken afterwards of another day.

假使若苏厄实在使祖先安息了,此后天主便不会再论及别的一个日子。

9 Therefore, a sabbath rest still remains for the people of God.

由此看来,为天主的百姓,还保留了一个安息的时日。

10 And whoever enters into God's rest, rests from his own works as God did from his.

的确,谁进入了天主的安息,衪也就停止自已的工作而安息,正如天主停止自已的工作而安息一样。

11 Therefore, let us strive to enter into that rest, so that no one may fall after the same example of disobedience.

所以我们要努力进入那安息,免得有人照样因背信而跌倒。

12 Indeed, the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart.

天主的话确实是生活的,是有效力的,比各种双刃的剑还锐利,直穿入灵魂和神魂,关节与骨髓的分离点,且可辨别心中的感觉和思念。

13 No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account.

没有一个受造物,在天主面前不是明显的,万物在衪眼前都是袒露敞开的,我们必须向衪交账。

14 1 Therefore, since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession.

我们既然有一位伟大的,进入了诸天的司祭,天主子耶稣,我们就应坚持所信奉的真道,

15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin.

因为我们所有的,不是一位不能同情我们弱点的大司祭,而是一位在各方面与我们相似,受过试探的,只是没有罪过。

16 So let us confidently approach the throne of grace to receive mercy and to find grace for timely help.

所以我们要怀着依恃之心,走近恩宠的宝座,以获得仁慈,寻到恩宠,作及时的扶助。



Footnotes(注解)

1 [14-16] These verses, which return to the theme first sounded in Hebrews 2:16-3:1, serve as an introduction to the section that follows. The author here alone calls Jesus a great high priest (Hebrews 4:14), a designation used by Philo for the Logos; perhaps he does so in order to emphasize Jesus' superiority over the Jewish high priest. He has been tested in every way, yet without sin (Hebrews 4:15); this indicates an acquaintance with the tradition of Jesus' temptations, not only at the beginning (as in Mark 1:13) but throughout his public life (cf Luke 22:28). Although the reign of the exalted Jesus is a theme that occurs elsewhere in Hebrews, and Jesus' throne is mentioned in Hebrews 1:8, the throne of grace (Hebrews 4:16) refers to the throne of God. The similarity of Hebrews 4:16 to Hebrews 10:19-22 indicates that the author is thinking of our confident access to God, made possible by the priestly work of Jesus.

希伯来书 Hebrews Chapter 5
Hebrews
Chapter 5

1 1 2 Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins.

事实上,每位大司祭是由人间所选拔,奉派为人行关于天主的事,为奉献供物和牺牲,以赎罪过,

2 He is able to deal patiently 3 with the ignorant and erring, for he himself is beset by weakness

好能同情无知和迷途的人,因为他自己也为弱点所纠缠。

3 and so, for this reason, must make sin offerings for himself as well as for the people.

因此衪怎样为人民奉献赎罪祭,也当怎样为自己奉献。

4 No one takes this honor upon himself but only when called by God, just as Aaron was.

谁也不得自己擅取这尊位,而应蒙天主召选,有如亚郎一样。

5 In the same way, it was not Christ who glorified himself in becoming high priest, but rather the one who said to him: "You are my son; this day I have begotten you";

照样,基督也没有自取做大司祭的光荣,而是向他说过:‘你是我的儿子,我今日生了你’的那位光荣了他;

6 just as he says in another place: 4 "You are a priest forever according to the order of Melchizedek."

衪又如在另一处说:‘你照默基瑟德的品位,永做司祭。’

7 In the days when he was in the flesh, he offered prayers and supplications with loud cries and tears to the one who was able to save him from death, 5 and he was heard because of his reverence.

当衪还在血肉之身时,以大声哀号和眼泪,向那能救衪脱离死亡的天主,献上了祈祷和恳求,就因衪的虔敬而获得了俯允。

8 Son though he was, 6 he learned obedience from what he suffered;

衪虽然是天主子,却由所受的苦难,学习了服从,

9 and when he was made perfect, he became the source of eternal salvation for all who obey him,

且在达到完成之后,为一切服从衪的人,成了永远救恩的根源,

10 declared by God high priest according to the order of Melchizedek.

遂蒙天主宣称为按照默基瑟德品位的大司祭。

11 7 About this we have much to say, and it is difficult to explain, for you have become sluggish in hearing.

关于这事我们还有许多话要说,但是难以说明,因为你们听不入耳。

12 Although you should be teachers by this time, you need to have someone teach you again the basic elements of the utterances of God. You need milk, (and) not solid food.

按时间说,你们本应做导师了,可是你们还需要有人来教导你们天主道理的初级教材;并且成了必须吃奶,而不能吃硬食的人。

13 Everyone who lives on milk lacks experience of the word of righteousness, for he is a child.

凡吃奶的,因为还是个婴孩,还不能了解正义的道理;

14 But solid food is for the mature, for those whose faculties are trained by practice to discern good and evil.

唯独成年人才能吃硬食,因为他们的官能因着练习获得了熟练,能以分辨善恶。



Footnotes(注解)

1 [1-10] The true humanity of Jesus (see the note on Hebrews 2:5-18) makes him a more rather than a less effective high priest to the Christian community. In Old Testament tradition, the high priest was identified with the people, guilty of personal sin just as they were (Hebrews 5:1-3). Even so, the office was of divine appointment (Hebrews 5:4), as was also the case with the sinless Christ (Hebrews 5:5). For Hebrews 5:6, see the note on Psalm 110:4. Although Jesus was Son of God, he was destined as a human being to learn obedience by accepting the suffering he had to endure (Hebrews 5:8). Because of his perfection through this experience of human suffering, he is the cause of salvation for all (Hebrews 5:9), a high priest according to the order of Melchizedek (Hebrews 5:10; cf Hebrews 5:6 and Hebrews 7:3).

2 [1] To offer gifts and sacrifices for sins: the author is thinking principally of the Day of Atonement rite, as is clear from Hebrews 9:7. This ritual was celebrated to atone for "all the sins of the Israelites" (Lev 16:34).

3 [2] Deal patiently: the Greek word metriopathein occurs only here in the Bible; this term was used by the Stoics to designate the golden mean between excess and defect of passion. Here it means rather the ability to sympathize.

4 [6-8] The author of Hebrews is the only New Testament writer to cite Psalm 110:4, here and in Hebrews 7:17, 21, to show that Jesus has been called by God to his role as priest. Hebrews 5:7-8 deal with his ability to sympathize with sinners, because of his own experience of the trials and weakness of human nature, especially fear of death. In his present exalted state, weakness is foreign to him, but he understands what we suffer because of his previous earthly experience.

5 [7] He offered prayers . . . to the one who was able to save him from death: at Gethsemane (cf Mark 14:35), though some see a broader reference (see the note on John 12:27).

6 [8] Son though he was: two different though not incompatible views of Jesus' sonship coexist in Hebrews, one associating it with his exaltation, the other with his preexistence. The former view is the older one (cf Romans 1:4).

7 [5:11-6:20] The central section of Hebrews (5:11-10:39) opens with a reprimand and an appeal. Those to whom the author directs his teaching about Jesus' priesthood, which is difficult to explain, have become sluggish in hearing and forgetful of even the basic elements (Hebrews 5:12). But rather than treating of basic teachings, the author apparently believes that the challenge of more advanced ones may shake them out of their inertia (therefore, Hebrews 6:1). The six examples of basic teaching in Hebrews 6:1-3 are probably derived from a traditional catechetical list. No effort is made to address apostates, for their very hostility to the Christian message cuts them off completely from Christ (Hebrews 6:4-8). This harsh statement seems to rule out repentance after apostasy, but perhaps the author deliberately uses hyperbole in order to stress the seriousness of abandoning Christ. With Hebrews 6:9 a milder tone is introduced, and the criticism of the community (Hebrews 6:1-3, 9) is now balanced by an expression of confidence that its members are living truly Christian lives, and that God will justly reward their efforts (Hebrews 6:10). The author is concerned especially about their persevering (Hebrews 6:11-12), citing in this regard the achievement of Abraham, who relied on God's promise and on God's oath (Hebrews 6:13-18; cf Genesis 22:16), and proposes to them as a firm anchor of Christian hope the high priesthood of Christ, who is now living with God (Hebrews 6:19-20).

希伯来书 Hebrews Chapter 6
Hebrews
Chapter 6

1 Therefore, let us leave behind the basic teaching about Christ and advance to maturity, without laying the foundation all over again: repentance from dead works and faith in God,

因此,让我们搁下论基督的初级教理,而努力向成全的课程迈进;不必再树立基础,就是讲论悔改、死亡的行为、信赖天主、

2 instruction about baptisms 1 and laying on of hands, resurrection of the dead and eternal judgment.

及各种的洗礼、覆手、死者复活和永远审判的道理。

3 And we shall do this, if only God permits.

如果天主准许,我们就这样去作。

4 For it is impossible in the case of those who have once been enlightened and tasted the heavenly gift 2 and shared in the holy Spirit

的确,那些曾一次被光照,尝过天上的恩赐,成了有分于圣神,

5 and tasted the good word of God and the powers of the age to come, 3

并尝过天主甘美的言语,及未来世代德能的人,

6 and then have fallen away, to bring them to repentance again, since they are recrucifying the Son of God for themselves 4 and holding him up to contempt.

如果背弃了正道,再叫他们自新悔改,是不可能的,因为他们亲自又把天主子钉在十字架上,公开加以凌辱。

7 Ground that has absorbed the rain falling upon it repeatedly and brings forth crops useful to those for whom it is cultivated receives a blessing from God.

就如一块田地,时有雨水降于其上,时受润泽:若出产有益于那种植者的蔬菜,就必蒙受天主的降福;

8 But if it produces thorns and thistles, it is rejected; it will soon be cursed and finally burned.

但若生出荆棘疾藜来,就必被废弃,必要受诅咒,它的结局就是焚烧。

9 But we are sure in your regard, beloved, of better things related to salvation, even though we speak in this way.

可是,亲爱的诸位!我们虽这样说,但对你们,我们确信你们将有更好的表现,更近于救恩,

10 For God is not unjust so as to overlook your work and the love you have demonstrated for his name by having served and continuing to serve the holy ones.

因为天主不是不公义的,甚至于忘掉了你们的善工和爱德,即你们为了衪的名,在过去和现在,在服事圣徒的事上所表现的爱德。

11 We earnestly desire each of you to demonstrate the same eagerness for the fulfillment of hope until the end,

我们只愿你们每一位表现同样的热心,以达成你们的希望,一直到底。

12 so that you may not become sluggish, but imitators of those who, through faith and patience, are inheriting the promises.5

这样,你们不但不会懈怠,而且还会效法那些因信德和耐心而继承恩许的人。

13 6 When God made the promise to Abraham, since he had no one greater by whom to swear, "he swore by himself,"

当天主应许亚巴郎的时候,因为没有一个比天主大而能指着起誓的,就指着自己起誓,

14 and said, "I will indeed bless you and multiply" you.

说:‘我必多多降福你,使你的后裔繁多。

15 And so, after patient waiting, he obtained the promise. 7

这样亚巴郎因耐心等待,而获得了恩许。

16 Human beings swear by someone greater than themselves; for them an oath serves as a guarantee and puts an end to all argument.

人都是指着比自己大的起誓;以起誓作担保,了结一切争端。

17 So when God wanted to give the heirs of his promise an even clearer demonstration of the immutability of his purpose, he intervened with an oath,

为此天主愿意向继承恩许的人,充分显示自己不可更改的旨意,就以起誓来自作担保,

18 so that by two immutable things, 8 in which it was impossible for God to lie, we who have taken refuge might be strongly encouraged to hold fast to the hope that lies before us.

好叫我们这些寻求避难所的人,因这两种不可更改的事--在这些事上天主决不会撒谎--得到一种强有力的鼓励,去抓住那摆在目前的希望。

19 This we have as an anchor of the soul, sure and firm, which reaches into the interior behind the veil, 9

我们拿这希望,当作灵魂的安全而又坚固的锚,深深地拋入帐幔的内部。

20 where Jesus has entered on our behalf as forerunner, becoming high priest forever according to the order of Melchizedek.

作前驱的耶稣已为我们进入了那帐幔内部,按照默基瑟德品位做了永远的大司祭。


Footnotes(注解)

1 [2] Instruction about baptisms: not simply about Christian baptism but about the difference between it and similar Jewish rites, such as proselyte baptism, John's baptism, and the washings of the Qumran sectaries. Laying on of hands: in Acts 8:17; 19:6 this rite effects the infusion of the holy Spirit; in Acts 6:6; 13:3; 1 Tim 4:14; 5:22; 2 Tim 1:6 it is a means of conferring some ministry or mission in the early Christian community.

2 [4] Enlightened and tasted the heavenly gift: this may refer to baptism and the Eucharist, respectively, but more probably means the neophytes' enlightenment by faith and their experience of salvation.

3 [5] Tasted the good word of God and the powers of the age to come: the proclamation of the word of God was accompanied by signs of the Spirit's power (1 Thes 1:5; 1 Cor 2:4).

4 [6] They are recrucifying the Son of God for themselves: a colorful description of the malice of apostasy, which is portrayed as again crucifying and deriding the Son of God.

5 [12] Imitators of those . . . inheriting the promises: the author urges the addressees to imitate the faith of the holy people of the Old Testament, who now possess the promised goods of which they lived in hope. This theme will be treated fully in Hebrews 6:11.

6 [13] He swore by himself: God's promise to Abraham, which he confirmed by an oath ("I swear by myself," Genesis 22:16) was the basis for the hope of all Abraham's descendants.

7 [15] He obtained the promise: this probably refers not to Abraham's temporary possession of the land but to the eschatological blessings that Abraham and the other patriarchs have now come to possess.

8 [18] Two immutable things: the promise and the oath, both made by God.

9 [19] Anchor . . . into the interior behind the veil: a mixed metaphor. The Holy of Holies, beyond the veil that separates it from the Holy Place (Exodus 26:31-33), is seen as the earthly counterpart of the heavenly abode of God. This theme will be developed in Hebrews 9.


希伯来书 Hebrews Chapter 7
Hebrews
Chapter 7

1 1 This "Melchizedek, king of Salem and priest of God Most High," 2 "met Abraham as he returned from his defeat of the kings" and "blessed him."

原来这默基瑟德是撒冷王,是至高者天主的司祭;当亚巴郎打败众王回来时,他来迎接,且祝福了他。

2 3 And Abraham apportioned to him "a tenth of everything." His name first means righteous king, and he was also "king of Salem," that is, king of peace.

亚巴郎就由所有的一切之中,拿出十分之一分给了他;他的名字默基瑟德,第一可称作"正义之王",他也可称作"撒冷之王",就是"和平之王"之意。

3 Without father, mother, or ancestry, without beginning of days or end of life, 4 thus made to resemble the Son of God, he remains a priest forever.

他无父,无母,无族谱,生无始,寿无终:他好象天主子,永久身为司祭。

4 5 See how great he is to whom the patriarch "Abraham (indeed) gave a tenth" of his spoils.

你们要想想:这人是多么伟大,连圣祖亚巴郎也由上等的战利品中,取了十分之一献给了他!

5 The descendants of Levi who receive the office of priesthood have a commandment according to the law to exact tithes from the people, that is, from their brothers, although they also have come from the loins of Abraham.

那些由肋未子孙中领受司祭职的,固然有命向人民,按法律征收什一之物,即向他们的弟兄,虽然都是出自亚巴郎的腰中;

6 But he who was not of their ancestry received tithes from Abraham and blessed him who had received the promises.

可是不属于他们世系的那一位,却收了亚巴郎的什一之物,并祝福了那蒙受恩许的。

7 Unquestionably, a lesser person is blessed by a greater. 6

从来,在下的受在上的祝福,这是无人可反对的。

8 In the one case, mortal men receive tithes; in the other, a man of whom it is testified that he lives on.

在这里那些领受什一之物的,是有死的人;但在那里领受什一之物的,却是一位证明了常活着的人。

9 One might even say that Levi 7 himself, who receives tithes, was tithed through Abraham,

并且可说:连那领受什一之物的肋未,也借着亚巴郎,交纳了什一之物,

10 for he was still in his father's loins when Melchizedek met him.

因为当默基瑟德迎接亚巴郎的时候,肋未还在祖先的腰中。

11 8 If, then, perfection came through the levitical priesthood, on the basis of which the people received the law, what need would there still have been for another priest to arise according to the order of Melchizedek, and not reckoned according to the order of Aaron?

那么,如果借着肋未司祭职能有成全──因为选民就是本着这司祭职接受了法律──为什么还须要兴起另一位,按照默基瑟德品位的司祭,而不称为按照亚郎的品位呢?

12 When there is a change of priesthood, there is necessarily a change of law as well.

如今司祭职一变更,法律也必然变更,

13 Now he of whom these things are said 9 belonged to a different tribe, of which no member ever officiated at the altar.

因为这里所论到的那一位,原是属于另一支派,由这一支派中,没有一个人曾在祭坛前服务过。

14 It is clear that our Lord arose from Judah, 10 and in regard to that tribe Moses said nothing about priests.

显然我们的主是由犹太支派出生的,关于这一支派,梅瑟从未提到司祭的事。

15 11 It is even more obvious if another priest is raised up after the likeness of Melchizedek,

既然有另一位司祭,是按照默基瑟德的品级兴起的,那我们所讨论的就更显明了,

16 who has become so, not by a law expressed in a commandment concerning physical descent but by the power of a life that cannot be destroyed. 12

因为衪之成为司祭,并不是按照血统所规定的法则,而是按照不可消灭的生命的德能,

17 For it is testified: "You are a priest forever according to the order of Melchizedek."

因为有圣经给他作证:‘你照默基瑟德的品位永做司祭。’

18 On the one hand, a former commandment is annulled because of its weakness and uselessness,

先前的诫命之废除,是由于它的弱点和无用,

19 for the law brought nothing to perfection; on the other hand, a better hope 13 is introduced, through which we draw near to God.

因为法律本来就不能成就什么;可是如今引进了一个更好的希望,因着这希望,我们才能亲近天主。

20 14 And to the degree that this happened not without the taking of an oath 15 --for others became priests without an oath,

再者,耶稣成为司祭是具有天主誓言的,其它的司祭并没有这种誓言就成了司祭。

21 but he with an oath, through the one who said to him: "The Lord has sworn, and he will not repent: ‘You are a priest forever'"--

耶稣成为司祭,却具有誓言,因为天主向他说:‘上主一发了誓,他决不再反悔;你永为司祭。’

22 to that same degree has Jesus (also) become the guarantee of an (even) better covenant. 16

如此,耶稣就成了更好的盟约的担保人。

23 Those priests were many because they were prevented by death from remaining in office,

再者,肋未人成为司祭的,人数众多,因为死亡阻碍他们长久留任,

24 but he, because he remains forever, has a priesthood that does not pass away.

但是耶稣因永远长存,具有不可消逝的司祭品位。

25 17 Therefore, he is always able to save those who approach God through him, since he lives forever to make intercession for them.

因此,凡由他而接近天主的人,他全能拯救,因为他常活着,为他们转求。

26 It was fitting that we should have such a high priest: 18 holy, innocent, undefiled, separated from sinners, higher than the heavens. 19

这样的大司祭才适合于我们,他是圣善的、无辜的、无玷的、别于罪人的、高于诸天的;

27 He has no need, as did the high priests, to offer sacrifice day after day, 20 first for his own sins and then for those of the people; he did that once for all when he offered himself.

他无须像那些大司祭一样,每日要先为自己的罪,后为人民的罪,祭献牺牲;因为衪奉献了自己,只一次而为永远完成了这事,

28 For the law appoints men subject to weakness to be high priests, but the word of the oath, which was taken after the law, appoints a son, who has been made perfect forever.

因为法律所立为大司祭的人是有弱点的;可是在法律以后,以誓言所立的圣子,却是成全的,直到永远。



Footnotes(注解)

1 [1-3] Recalling the meeting between Melchizedek and Abraham described in Genesis 14:17-20, the author enhances the significance of this priest by providing the popular etymological meaning of his name and that of the city over which he ruled (Hebrews 7:2). Since Genesis gives no information on the parentage or the death of Melchizedek, he is seen here as a type of Christ, representing a priesthood that is unique and eternal (Hebrews 7:3).

2 [1] The author here assumes that Melchizedek was a priest of the God of Israel (cf Genesis 14:22 and the note there).

3 [2] In Genesis 14, the Hebrew text does not state explicitly who gave tithes to whom. The author of Hebrews supplies Abraham as the subject, according to a contemporary interpretation of the passage. This supports the argument of the midrash and makes it possible to see in Melchizedek a type of Jesus. The messianic blessings of righteousness and peace are foreshadowed in the names "Melchizedek" and "Salem."

4 [3] Without father, mother, or ancestry, without beginning of days or end of life: this is perhaps a quotation from a hymn about Melchizedek. The rabbis maintained that anything not mentioned in the Torah does not exist. Consequently, since the Old Testament nowhere mentions Melchizedek's ancestry, birth, or death, the conclusion can be drawn that he remains . . . forever.

5 [4-10] The tithe that Abraham gave to Melchizedek (Hebrews 7:4), a practice later followed by the levitical priesthood (Hebrews 7:5), was a gift (Hebrews 7:6) acknowledging a certain superiority in Melchizedek, the foreign priest (Hebrews 7:7). This is further indicated by the fact that the institution of the levitical priesthood was sustained by hereditary succession in the tribe of Levi, whereas the absence of any mention of Melchizedek's death in Genesis implies that his personal priesthood is permanent (Hebrews 7:8). The levitical priesthood itself, through Abraham, its ancestor, paid tithes to Melchizedek, thus acknowledging the superiority of his priesthood over its own (Hebrews 7:9-10).

6 [7] A lesser person is blessed by a greater: though this sounds like a principle, there are some examples in the Old Testament that do not support it (cf 2 Sam 14:22; Job 31:20). The author may intend it as a statement of a liturgical rule.

7 [9] Levi: for the author this name designates not only the son of Jacob mentioned in Genesis but the priestly tribe that was thought to be descended from him.

8 [11-14] The levitical priesthood was not typified by the priesthood of Melchizedek, for Psalm 110:4 speaks of a priesthood of a new order, the order of Melchizedek, to arise in messianic times (Hebrews 7:11). Since the levitical priesthood served the Mosaic law, a new priesthood (Hebrews 7:12) would not come into being without a change in the law itself. Thus Jesus was not associated with the Old Testament priesthood, for he was a descendant of the tribe of Judah, which had never exercised the priesthood (Hebrews 7:13-14).

9 [13] He of whom these things are said: Jesus, the priest "according to the order of Melchizedek." According to the author's interpretation, Psalm 110 spoke prophetically of Jesus.

10 [14] Judah: the author accepts the early Christian tradition that Jesus was descended from the family of David (cf Matthew 1:1-2, 16, 20; Luke 1:27; 2:4; Romans 1:3). The Qumran community expected two Messiahs, one descended from Aaron and one from David; Hebrews shows no awareness of this view or at least does not accept it. Our author's view is not attested in contemporaneous Judaism.

11 [15-19] Jesus does not exercise a priesthood through family lineage but through his immortal existence (15-16), fulfilling Psalm 110:4 (Hebrews 7:17; cf Hebrews 7:3). Thus he abolishes forever both the levitical priesthood and the law it serves, because neither could effectively sanctify people (Hebrews 7:18) by leading them into direct communication with God (Hebrews 7:19).

12 [16] A life that cannot be destroyed: the life to which Jesus has attained by virtue of his resurrection; it is his exaltation rather than his divine nature that makes him priest. The Old Testament speaks of the Aaronic priesthood as eternal (see Exodus 40:15); our author does not explicitly consider this possible objection to his argument but implicitly refutes it in Hebrews 7:23-24.

13 [19] A better hope: this hope depends upon the sacrifice of the Son of God; through it we "approach the throne of grace" (Hebrews 4:16); cf Hebrews 6:19, 20.

14 [20] An oath: God's oath in Psalm 110:4.

15 [20-25] As was the case with the promise to Abraham (Hebrews 6:13), though not with the levitical priesthood, the eternal priesthood of the order of Melchizedek was confirmed by God's oath (Hebrews 7:20-21); cf Psalm 110:4. Thus Jesus becomes the guarantee of a permanent covenant (Hebrews 7:22) that does not require a succession of priests as did the levitical priesthood (Hebrews 7:23) because his high priesthood is eternal and unchangeable (Hebrews 7:24). Consequently, Jesus is able to save all who draw near to God through him since he is their ever-living intercessor (Hebrews 7:25).

16 [22] An [even] better covenant: better than the Mosaic covenant because it will be eternal, like the priesthood of Jesus upon which it is based. Hebrews 7:12 argued that a change of priesthood involves a change of law; since "law" and "covenant" are used correlatively, a new covenant is likewise instituted.

17 [25] To make intercession: the intercession of the exalted Jesus, not the sequel to his completed sacrifice but its eternal presence in heaven; cf Romans 8:34.

18 [26] This verse with its list of attributes is reminiscent of Hebrews 7:3 and is perhaps a hymnic counterpart to it, contrasting the exalted Jesus with Melchizedek.

19 [26-28] Jesus is precisely the high priest whom the human race requires, holy and sinless, installed far above humanity (Hebrews 26); one having no need to offer sacrifice daily for sins but making a single offering of himself (Hebrews 27) once for all. The law could only appoint high priests with human limitations, but the fulfillment of God's oath regarding the priesthood of Melchizedek (Psalm 110:4) makes the Son of God the perfect priest forever (Hebrews 28).

20 [27] Such daily sacrifice is nowhere mentioned in the Mosaic law; only on the Day of Atonement is it prescribed that the high priest must offer sacrifice . . . for his own sins and then for those of the people (Lev 16:11-19). Once for all: this translates the Greek words ephapax/hapax that occur eleven times in Hebrews.

希伯来书 Hebrews Chapter 8
Hebrews
Chapter 8

1 1 The main point of what has been said is this: we have such a high priest, who has taken his seat at the right hand of the throne of the Majesty in heaven,

我们所论述的要点即是:我们有这样一位大司祭,衪已坐在天上"尊威"的宝座右边,

2 a minister of the sanctuary 2 and of the true tabernacle that the Lord, not man, set up.

在圣所,即真会幕里作臣仆;这会幕是上主而不是人所支搭的。

3 Now every high priest is appointed to offer gifts and sacrifices; thus the necessity for this one also to have something to offer.

凡大司祭都是为奉献供物和牺牲而立的,因此这一位也必须有所奉献。

4 If then he were on earth, he would not be a priest, since there are those who offer gifts according to the law.

假使衪在地上,衪就不必当司祭,因为已有了按法律奉献供物的司祭。

5 They worship in a copy and shadow of the heavenly sanctuary, as Moses was warned when he was about to erect the tabernacle. For he says, "See that you make everything according to the pattern shown you on the mountain."

这些人所行的敬礼,只是天上事物的模型与影子,就如梅瑟要制造会幕时,曾获得神示说:‘要留心──上主说──应一一按照在山上指示你的式样去做。’

6 Now he has obtained so much more excellent a ministry as he is mediator of a better covenant, enacted on better promises.

现今耶稣已得了一个更卓绝的职分,因为衪作了一个更好的,并建立在更好的恩许之上的盟约的中保,

7 3 For if that first covenant had been faultless, no place would have been sought for a second one.

如果那第一个盟约是没有缺点的,那么,为第二个就没有余地了。

8 But he finds fault with them and says: 4 "Behold, the days are coming, says the Lord, when I will conclude a new covenant with the house of Israel and the house of Judah.

其实天主却指摘以民说:‘看,时日将到──上主说──我必要与以色列家和犹大家订立新约,

9 It will not be like the covenant I made with their fathers the day I took them by the hand to lead them forth from the land of Egypt; for they did not stand by my covenant and I ignored them, says the Lord.

不像我昔日握住他们的手,领他们出离埃及时,与他们的祖先所订立的盟约一样,因为他们没有恒心守我的盟约,我也就不照管他们了──上主说。

10 But this is the covenant I will establish with the house of Israel after those days, says the Lord: I will put my laws in their minds and I will write them upon their hearts. I will be their God, and they shall be my people.

这是我在那些时日后,与以色列家订立的盟约──上主说──我要将我的法律放在他们的明悟中,写在他们的心头上;我要做他们的天主,他们要做我的人民。

11 And they shall not teach, each one his fellow citizen and kinsman, saying,‘Know the Lord,' for all shall know me, from least to greatest.

那时,谁也不再教训自己的同乡,谁也不再教训自己的弟兄说:"你要认识上主!"因为不论大小,人人都必认识我。

12 For I will forgive their evildoing and remember their sins no more."

因为我要宽恕他们的过犯,不再记忆他们的罪恶。’

13 5 When he speaks of a "new" covenant, he declares the first one obsolete. And what has become obsolete and has grown old is close to disappearing.

一说"新的,"就把先前的,宣布为旧的了;但凡是旧的和老的,都已临近了灭亡。



Footnotes(注解)

1 [1-6] The Christian community has in Jesus the kind of high priest described in Hebrews 7:26-28. In virtue of his ascension Jesus has taken his place at God's right hand in accordance with Psalm 110:1 (Hebrews 8:1), where he presides over the heavenly sanctuary established by God himself (Hebrews 8:2). Like every high priest, he has his offering to make (Hebrews 8:3; cf Hebrews 9:12, 14), but it differs from that of the levitical priesthood in which he had no share (Hebrews 8:4) and which was in any case but a shadowy reflection of the true offering in the heavenly sanctuary (Hebrews 8:5). But Jesus' ministry in the heavenly sanctuary is that of mediator of a superior covenant that accomplishes what it signifies (Hebrews 8:6).

2 [2] The sanctuary: the Greek term could also mean "holy things" but bears the meaning "sanctuary" elsewhere in Hebrews (Hebrews 9:8, 12, 24, 25; 10:19; 13:11). The true tabernacle: the heavenly tabernacle that the Lord . . . set up is contrasted with the earthly tabernacle that Moses set up in the desert. True means "real" in contradistinction to a mere "copy and shadow" (Hebrews 8:5); compare the Johannine usage (e.g., John 1:9; 6:32; 15:1). The idea that the earthly sanctuary is a reflection of a heavenly model may be based upon Exodus 25:9, but probably also derives from the Platonic concept of a real world of which our observable world is merely a shadow.

3 [7-13] Since the first covenant was deficient in accomplishing what it signified, it had to be replaced (Hebrews 8:7), as Jeremiah (Jeremiah 31:31-34) had prophesied (Hebrews 8:8-12). Even in the time of Jeremiah, the first covenant was antiquated (Hebrews 8:13). In Hebrews 7:22-24, the superiority of the new covenant was seen in the permanence of its priesthood; here the superiority is based on better promises, made explicit in the citation of Jeremiah 31:31-34 (LXX: 38), namely, in the immediacy of the people's knowledge of God (Hebrews 8:11) and in the forgiveness of sin (Hebrews 8:12).

4 [8-12] In citing Jer the author follows the Septuagint; some apparent departures from it may be the result of a different Septuagintal text rather than changes deliberately introduced.

5 [13] Close to disappearing: from the prophet's perspective, not that of the author of Hebrews.

希伯来书 Hebrews Chapter 9

Hebrews
Chapter 9

1 1 Now (even) the first covenant had regulations for worship and an earthly sanctuary.

第一个盟约固然也有行敬礼的规程,和属于世界的圣殿,

2 For a tabernacle was constructed, the outer one, 2 in which were the lampstand, the table, and the bread of offering; this is called the Holy Place.

因为有支搭好了的帐幕,前边的帐幕称为圣所,里面设有灯台、桌子和供饼;

3 3 Behind the second veil was the tabernacle called the Holy of Holies,

在第二层帐幔后边,还有一个帐幕,称为至圣所,

4 in which were the gold altar of incense 4 and the ark of the covenant entirely covered with gold. In it were the gold jar containing the manna, the staff of Aaron that had sprouted, and the tablets of the covenant.

里面设有金香坛和周围包金的约柜,柜内有盛“玛纳”的金罐,和亚郎开花的棍杖及约版。

5 5 Above it were the cherubim of glory overshadowing the place of expiation. Now is not the time to speak of these in detail.

柜上有天主荣耀的“革鲁宾”,遮着赎罪盖:关于这一切,现今不必一一细讲。

6 With these arrangements for worship, the priests, in performing their service, 6 go into the outer tabernacle repeatedly,

这一切既如此安置了,司祭们就常进前边的帐幕去行敬礼;

7 but the high priest alone goes into the inner one once a year, not without blood 7 that he offers for himself and for the sins of the people.

至于后边的帐幕,惟独大司祭一年一次进去,常带上血,去为自己和为人民的过犯奉献。

8 In this way the holy Spirit shows that the way into the sanctuary had not yet been revealed while the outer tabernacle still had its place.

圣神藉此指明:几时前边的帐幕还存在,到天上圣殿的道路就还没有打开。

9 This is a symbol of the present time, 8 in which gifts and sacrifices are offered that cannot perfect the worshiper in conscience

以上所述是现今时期的预表,表示所奉献的供物和牺牲,不能使行敬礼的人,在良心上得到成全,

10 but only in matters of food and drink and various ritual washings: regulations concerning the flesh, imposed until the time of the new order.

因为这一切都是属于外表礼节的规程,只着重食品、饮料和各样的洗礼,立定为等待改良的时期。

11 9 But when Christ came as high priest of the good things that have come to be, 10 passing through the greater and more perfect tabernacle not made by hands, that is, not belonging to this creation,

可是基督一到,就作了未来鸿恩的大司祭,衪经过了那更大、更齐全的,不是人手所造,不属于受造世界的帐幕,

12 he entered once for all into the sanctuary, not with the blood of goats and calves but with his own blood, thus obtaining eternal redemption.

不是带着公山羊和牛犊的血,而是带着自己的血,一次而为永远进入了天上的圣殿,获得了永远的救赎。

13 For if the blood of goats and bulls and the sprinkling of a heifer's ashes 11 can sanctify those who are defiled so that their flesh is cleansed,

假如公山羊和牛犊的血,以及母牛的灰烬,洒在那些受玷污的人身上,可净化他们得到肉身的洁净,

14 how much more will the blood of Christ, who through the eternal spirit 12 offered himself unblemished to God, cleanse our consciences from dead works to worship the living God.

何况基督的血呢?衪借着永生的神,已把自己毫无瑕疵的奉献于天主,衪的血岂不更能洁净我们的良心,除去死亡的行为,好去事奉生活的天主?

15 13 For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance.

为此,衪作了新约的中保以衪的死亡补赎了在先前的盟约之下所有的罪过,好叫那些蒙召的人,获得所应许的永远的产业。

16 14 Now where there is a will, the death of the testator must be established.

凡是遗嘱,必须提供立遗嘱者的死亡,

17 For a will takes effect only at death; it has no force while the testator is alive.

因为有了死亡,遗嘱才能生效,几时立遗嘱者还活着,总不得生效。

18 Thus not even the first covenant was inaugurated without blood.

因此,连先前的盟约也得用血开创。

19 15 When every commandment had been proclaimed by Moses to all the people according to the law, he took the blood of calves (and goats), together with water and crimson wool and hyssop, and sprinkled both the book itself and all the people,

当日梅瑟向全民众按法律宣读了一切诫命之后,就用朱红线和牛膝草,蘸上牛犊和公山羊的血和水,洒在约书和全民众身上,

20 saying,"This is ‘the blood of the covenant which God has enjoined upon you.'"

说:‘这是天主向你们所命定的盟约的血。’

21 In the same way, he sprinkled also the tabernacle 16 and all the vessels of worship with blood.

连帐幕和为敬礼用的一切器皿,他也照样洒上了血;

22 17 According to the law almost everything is purified by blood, and without the shedding of blood there is no forgiveness.

并且按照法律,几乎一切都是用血洁净的,若没有流血,就没有赦免。

23 18 Therefore, it was necessary for the copies of the heavenly things to be purified by these rites, but the heavenly things themselves by better sacrifices than these.

那么,既然连那些天上事物的模型还必须这样洁净,而那天上的本物,自然更须要用比这些更高贵的牺牲,

24 For Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf.

因为基督并非进入了一座人手所造,为实体模型的圣殿,而是进入了上天本境,今后出现在天主面前,为我们转求。

25 Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own;

衪无须再三奉献自己,好象大司祭每年应带着不是自己的血进入圣殿一样,

26 if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages 19 to take away sin by his sacrifice.

否则,从创世以来,衪就必须多次受苦受难了;可是现今,在今世的末期,只出现了一次,以自己作牺牲,除灭了罪过。

27 Just as it is appointed that human beings die once, and after this the judgment,

就如规定人只死一次,这以后就是审判;

28 so also Christ, offered once to take away the sins of many, 20 will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.

同样,基督也只一次奉献了自己,为除免大众的罪过;将来衪要再次显现,与罪过无关,而是要向那些期待衪的人施行救恩。



Footnotes(注解)

1 [1-10] The regulations for worship under the old covenant permitted all the priests to enter the Holy Place (Hebrews 2:6), but only the high priest to enter the Holy of Holies and then only once a year (Hebrews 9:3-5, 7). The description of the sanctuary and its furnishings is taken essentially from Exodus 25-26. This exclusion of the people from the Holy of Holies signified that they were not allowed to stand in God's presence (Hebrews 9:8) because their offerings and sacrifices, which were merely symbols of their need of spiritual renewal (Hebrews 9:10), could not obtain forgiveness of sins (Hebrews 9:9).

2 [2] The outer one: the author speaks of the outer tabernacle (Hebrews 9:6) and the inner one (Hebrews 9:7) rather than of one Mosaic tabernacle divided into two parts or sections.

3 [3] The second veil: what is meant is the veil that divided the Holy Place from the Holy of Holies. It is here called the second, because there was another veil at the entrance to the Holy Place, or"outer tabernacle" (Exodus 26:36).

4 [4] The gold altar of incense: Exodus 30:6 locates this altar in the Holy Place, i.e., the first tabernacle, rather than in the Holy of Holies. Neither is there any Old Testament support for the assertion that the jar of manna and the staff of Aaron were in the ark of the covenant. For the tablets of the covenant, see Exodus 25:16.

5 [5] The place of expiation: the gold"mercy seat" (Greek hilasterion, as in Romans 3:25), where the blood of the sacrificial animals was sprinkled on the Day of Atonement (Lev 16:14-15). This rite achieved"expiation" or atonement for the sins of the preceding year.

6 [6] In performing their service: the priestly services that had to be performed regularly in the Holy Place or outer tabernacle included burning incense on the incense altar twice each day (Exodus 30:7), replacing the loaves on the table of the bread of offering once each week (Lev 24:8), and constantly caring for the lamps on the lampstand (Exodus 27:21).

7 [7] Not without blood: blood was essential to Old Testament sacrifice because it was believed that life was located in the blood. Hence blood was especially sacred, and its outpouring functioned as a meaningful symbol of cleansing from sin and reconciliation with God. Unlike Hebrews, the Old Testament never says that the blood is"offered." The author is perhaps retrojecting into his description of Mosaic ritual a concept that belongs to the New Testament antitype, as Paul does when he speaks of the Israelites' passage through the sea as a"baptism" (1 Cor 10:2).

8 [9] The present time: this expression is equivalent to the"present age," used in contradistinction to the"age to come."

9 [11-14] Christ, the high priest of the spiritual blessings foreshadowed in the Old Testament sanctuary, has actually entered the true sanctuary of heaven that is not of human making (Hebrews 9:11). His place there is permanent, and his offering is his own blood that won eternal redemption (Hebrews 9:12). If the sacrifice of animals could bestow legal purification (Hebrews 9:13), how much more effective is the blood of the sinless, divine Christ who spontaneously offered himself to purge the human race of sin and render it fit for the service of God (Hebrews 9:14).

10 [11] The good things that have come to be: the majority of later manuscripts here read"the good things to come"; cf Hebrews 10:1.

11 [13] A heifer's ashes: ashes from a red heifer that had been burned were mixed with water and used for the cleansing of those who had become ritually defiled by touching a corpse; see Numbers 19:9, 14-21.

12 [14] Through the eternal spirit: this expression does not refer either to the holy Spirit or to the divine nature of Jesus but to the life of the risen Christ,"a life that cannot be destroyed" (Hebrews 7:16).

13 [15-22] Jesus' role as mediator of the new covenant is based upon his sacrificial death (cf Hebrews 8:6). His death has effected deliverance from transgressions, i.e., deliverance from sins committed under the old covenant, which the Mosaic sacrifices were incapable of effacing. Until this happened, the eternal inheritance promised by God could not be obtained (Hebrews 9:15). This effect of his work follows the human pattern by which a last will and testament becomes effective only with the death of the testator (Hebrews 9:16-17). The Mosaic covenant was also associated with death, for Moses made use of blood to seal the pact between God and the people (Hebrews 9:18-21). In Old Testament tradition, guilt could normally not be remitted without the use of blood (Hebrews 9:22; cf Lev 17:11).

14 [16-17] A will . . . death of the testator: the same Greek word diatheke, meaning"covenant" in Hebrews 9:15, 18, is used here with the meaning will. The new covenant, unlike the old, is at the same time a will that requires the death of the testator. Jesus as eternal Son is the one who established the new covenant together with his Father, author of both covenants; at the same time he is the testator whose death puts his will into effect.

15 [19-20] A number of details here are different from the description of this covenant rite in Exodus 24:5-8. Exodus mentions only calves ("young bulls," NAB), not goats (but this addition in Hebrews is of doubtful authenticity), says nothing of the use of water and crimson wool and hyssop (these features probably came from a different rite; cf Lev 14:3-7; Numbers 19:6-18), and describes Moses as splashing blood on the altar, whereas Hebrews says he sprinkled it on the book (but both book and altar are meant to symbolize the agreement of God). The words of Moses are also slightly different from those in Exodus and are closer to the words of Jesus at the Last Supper in Mark 14:24; Matthew 26:28.

16 [21] According to Exodus, the tabernacle did not yet exist at the time of the covenant rite. Moreover, nothing is said of sprinkling it with blood at its subsequent dedication (Exodus 40:9-11).

17 [22] Without the shedding of blood there is no forgiveness: in fact, ancient Israel did envisage other means of obtaining forgiveness; the Old Testament mentions contrition of heart (Psalm 51:17), fasting (Joel 2:12), and almsgiving (Sirach 3:29). The author is limiting his horizon to the sacrificial cult, which did always involve the shedding of blood for its expiatory and unitive value.

18 [23-28] Since the blood of animals became a cleansing symbol among Old Testament prefigurements, it was necessary that the realities foreshadowed be brought into being by a shedding of blood that was infinitely more effective by reason of its worth (Hebrews 9:23). Christ did not simply prefigure the heavenly realities (Hebrews 9:24) by performing an annual sacrifice with a blood not his own (Hebrews 9:25); he offered the single sacrifice of himself as the final annulment of sin (Hebrews 9:26). Just as death is the unrepeatable act that ends a person's life, so Christ's offering of himself for all is the unrepeatable sacrifice that has once for all achieved redemption (Hebrews 9:27-28).

19 [26] At the end of the ages: the use of expressions such as this shows that the author of Hebrews, despite his interest in the Platonic concept of an eternal world above superior to temporal reality here below, nevertheless still clings to the Jewish Christian eschatology with its sequence of"the present age" and"the age to come."

20 [28] To take away the sins of many: the reference is to Isaiah 53:12. Since the Greek verb anaphero can mean both"to take away" and"to bear," the author no doubt intended to play upon both senses: Jesus took away sin by bearing it himself. See the similar wordplay in John 1:29. Many is used in the Semitic meaning of"all" in the inclusive sense, as in Mark 14:24. To those who eagerly await him: Jesus will appear a second time at the parousia, as the high priest reappeared on the Day of Atonement, emerging from the Holy of Holies, which he had entered to take away sin. This dramatic scene is described in Sirach 50:5-11.

希伯来书 Hebrews Chapter 10
Hebrews
Chapter 10

1 1 Since the law has only a shadow of the good things to come, 2 and not the very image of them, it can never make perfect those who come to worship by the same sacrifices that they offer continually each year.

法律既然只有未来美物的影子,没有那些事物的真相,所以总不能因着每年常献的同样牺牲,使那些愿意亲近天主的人得到成全;

2 Otherwise, would not the sacrifices have ceased to be offered, since the worshipers, once cleansed, would no longer have had any consciousness of sins?

因为,如果那些行敬礼的人,一次而为永远洁净了,良心不再觉得有罪了,祭献岂不就要停止吗?

3 But in those sacrifices there is only a yearly remembrance of sins,

可是,正因这祭献才使人每年想起罪过来,

4 for it is impossible that the blood of bulls and goats take away sins.

因为公牛和公山羊的血断不能除免罪过。

5 For this reason, when he came into the world, he said: 3 "Sacrifice and offering you did not desire, but a body you prepared for me;

为此基督一进入世界便说:‘牺牲与素祭,已非你所要,却给我预备了一个身体;

6 holocausts and sin offerings you took no delight in.

全燔祭和赎罪祭,已非你所喜,

7 Then I said, ‘As is written of me in the scroll, Behold, I come to do your will, O God.'"

于是我说:看,我已来到!关于我,书卷上已有记载:天主!我来为承行你的旨意。’

8 First he says, "Sacrifices and offerings, holocausts and sin offerings, 4 you neither desired nor delighted in." These are offered according to the law.

前边说:‘祭物和素祭,全燔祭和赎罪祭,已非你所要,已非你所喜;’这一切都是按照法律所奉献的;

9 Then he says, "Behold, I come to do your will." He takes away the first to establish the second.

后边他说:‘看,我已来到,为承行你的旨意;’由此可见,他废除了那先前的,为要成立那以后的。

10 By this "will," we have been consecrated through the offering of the body of Jesus Christ once for all.

我们就是因这旨意,借耶稣基督的身体,一次而为永远的祭献,得到了圣化。

11 5 Every priest stands daily at his ministry, offering frequently those same sacrifices that can never take away sins.

况且,每一位司祭,都是天天待立着执行敬礼,并屡次奉献总不能除去罪恶的同样牺牲;

12 But this one offered one sacrifice for sins, and took his seat forever at the right hand of God;

但是基督只奉献了一次赎罪的牺牲,以后便永远坐在天主右边,

13 6 now he waits until his enemies are made his footstool.

从今以后,只等待将衪的仇人变作衪脚下的踏板。

14 For by one offering he has made perfect forever those who are being consecrated.

因为衪只借一次奉献,就永远使被圣化的人得以成全。

15 7 The holy Spirit also testifies to us, for after saying:

圣神也给我们作证,因为衪说过,

16 "This is the covenant I will establish with them after those days, says the Lord: ‘I will put my laws in their hearts, and I will write them upon their minds,'"

‘这是我在那些时日后,与他们订立的盟约──上主说──我要将我的法律放在他们的心中,写在他们的明悟中’这话以后,又说:

17 he also says: 8 "Their sins and their evildoing I will remember no more."

‘他们的罪过和他们的邪恶,我总不再追念。’

18 Where there is forgiveness of these, there is no longer offering for sin.

若这些罪已经赦了,也就用不着赎罪的祭献了。

19 9 Therefore, brothers, since through the blood of Jesus we have confidence of entrance into the sanctuary

所以,弟兄们!我们既然怀着大胆的信心,靠着耶稣的宝血得以进入圣殿,

20 10 by the new and living way he opened for us through the veil, that is, his flesh,

即进入由衪给我们开创的一条又新又活,通过帐幔,即衪肉身的道路;

21 11 and since we have "a great priest over the house of God,"

而且我们既然又有一位掌管天主家庭的伟大司祭,

22 let us approach with a sincere heart and in absolute trust, with our hearts sprinkled clean from an evil conscience 12 and our bodies washed in pure water.

我们就应在洗净心灵,脱离邪僻的良心,和用净水洗涤身体以后,怀着真诚的心,以完备的信德去接近天主;

23 Let us hold unwaveringly to our confession that gives us hope, for he who made the promise is trustworthy.

也应该坚持所明认的望德,毫不动摇。因为应许的那位是忠信的;

24 We must consider how to rouse one another to love and good works.

也应该彼此关怀,激发爱德,勉励行善,

25 We should not stay away from our assembly, 13 as is the custom of some, but encourage one another, and this all the more as you see the day drawing near.

决不离弃我们的集会,就象一些人所习惯行的;反而应彼此劝勉;你们见那日子越近,就越该如此。

26 14 If we sin deliberately after receiving knowledge of the truth, there no longer remains sacrifice for sins

背信的罪难得赦免因为如果我们认识真理之后,还故意犯背信的罪,就再没有另一个赎罪祭了。

27 but a fearful prospect of judgment and a flaming fire that is going to consume the adversaries.

只有一种等待审判的怕情,和势将吞灭叛逆者的烈火。

28 Anyone who rejects the law of Moses 15 is put to death without pity on the testimony of two or three witnesses.

谁若废弃梅瑟法律,只要有两三个证人,他就该死,必不得怜恤;

29 Do you not think that a much worse punishment is due the one who has contempt for the Son of God, considers unclean the covenant-blood by which he was consecrated, and insults the spirit of grace?

那么,你们想一想:那践踏了天主子,那自己借以成圣的盟约的血当作了俗物,而又轻慢了赐恩宠的圣神的人,应当受怎样更厉害的惩罚啊!

30 We know the one who said: "Vengeance is mine; I will repay," and again: "The Lord will judge his people."

因为我们知道谁曾说过:‘复仇在乎我,我必要报复;’又说:‘上主必要审判自己的百姓。’

31 It is a fearful thing to fall into the hands of the living God.

落在永生的天主手中,真是可怕!

32 Remember the days past when, after you had been enlightened, 16 you endured a great contest of suffering.

请你们回想回想先前的时日,那时你们才蒙光照,就忍受了苦难的严厉打击:

33 At times you were publicly exposed to abuse and affliction; at other times you associated yourselves with those so treated.

一方面,你们当众受嗤笑、凌辱和磨难,另一方面,你们与这样受苦的人作了同伴。

34 You even joined in the sufferings of those in prison and joyfully accepted the confiscation of your property, knowing that you had a better and lasting possession.

的确,你们同情了监禁的人,又欣然忍受了你们的财物被抢掠,因为你们知道:你们已获有更高贵且常存的产业,

35 Therefore, do not throw away your confidence; it will have great recompense.

所以千万不要丧失那使你们可得大赏报的勇敢信心。

36 You need endurance to do the will of God and receive what he has promised.

原来你们所需要的就是坚忍,为使你们承行天主的旨意,而获得那所应许的。

37 "For, after just a brief moment, 17 he who is to come shall come; he shall not delay.

‘因为还有很短的一会儿,要来的那一位,就要来到,决不迟缓。

38 But my just one shall live by faith, and if he draws back I take no pleasure in him."

我的义人靠信德而生活,假使他退缩,他必不会中悦我心。’

39 We are not among those who draw back and perish, but among those who have faith and will possess life.

我们并不是那般退缩以致丧亡的人,而是有信德得以保全灵魂的人。



Footnotes(注解)

1 [1-10] Christian faith now realizes that the Old Testament sacrifices did not effect the spiritual benefits to come but only prefigured them (Hebrews 10:1). For if the sacrifices had actually effected the forgiveness of sin, there would have been no reason for their constant repetition (Hebrews 10:2). They were rather a continual reminder of the people's sins (Hebrews 10:3). It is not reasonable to suppose that human sins could be removed by the blood of animal sacrifices (Hebrews 10:4). Christ, therefore, is here shown to understand his mission in terms of Psalm 40:5-7, cited according to the Septuagint (Hebrews 10:5-7). Jesus acknowledged that the Old Testament sacrifices did not remit the sins of the people and so, perceiving the will of God, offered his own body for this purpose (Hebrews 10:8-10).

2 [1] A shadow of the good things to come: the term shadow was used in Hebrews 8:5 to signify the earthly counterpart of the Platonic heavenly reality. But here it means a prefiguration of what is to come in Christ, as it is used in the Pauline literature; cf Col 2:17.

3 [5-7] A passage from Psalm 40:7-9 is placed in the mouth of the Son at his incarnation. As usual, the author follows the Septuagint text. There is a notable difference in Hebrews 10:5 (Psalm 40:7), where the Masoretic text reads "ears you have dug for me" ("ears open to obedience you gave me," NAB), but most Septuagint manuscripts have "a body you prepared for me," a reading obviously more suited to the interpretation of Hebrews.

4 [8] Sacrifices and offerings, holocausts and sin offerings: these four terms taken from the preceding passage of Psalm 40 (with the first two changed to plural forms) are probably intended as equivalents to the four principal types of Old Testament sacrifices: peace offerings (Lev 3, here called sacrifices); cereal offerings (Lev 2, here called offerings); holocausts (Lev 1); and sin offerings (Lev 4-5). This last category includes the guilt offerings of Lev 5:14-19.

5 [11-18] Whereas the levitical priesthood offered daily sacrifices that were ineffectual in remitting sin (Hebrews 10:11), Jesus offered a single sacrifice that won him a permanent place at God's right hand. There he has only to await the final outcome of his work (Hebrews 10:12-13; cf Psalm 110:1). Thus he has brought into being in his own person the new covenant prophesied by Jeremiah (Jeremiah 31:33-34) that has rendered meaningless all other offerings for sin (Hebrews 10:14-18).

6 [13] Until his enemies are made his footstool: Psalm 110:1 is again used; the reference here is to the period of time between the enthronement of Jesus and his second coming. The identity of the enemies is not specified; cf 1 Cor 15:25-27.

7 [15-17] The testimony of the scriptures is now invoked to support what has just preceded. The passage cited is a portion of the new covenant prophecy of Jeremiah 31:31-34, which the author previously used in Hebrews 8:8-12.

8 [17] He also says: these words are not in the Greek text, which has only kai, "also," but the expression "after saying" in Hebrews 10:15 seems to require such a phrase to divide the Jeremiah text into two sayings. Others understand "the Lord says" of Hebrews 10:16 (here rendered says the Lord) as outside the quotation and consider Hebrews 10:16b as part of the second saying. Two ancient versions and a number of minuscules introduce the words "then he said" or a similar expression at the beginning of Hebrews 10:17.

9 [19-39] Practical consequences from these reflections on the priesthood and the sacrifice of Christ should make it clear that Christians may now have direct and confident access to God through the person of Jesus (Hebrews 10:19-20), who rules God's house as high priest (Hebrews 10:21). They should approach God with sincerity and faith, in the knowledge that through baptism their sins have been remitted (Hebrews 10:22), reminding themselves of the hope they expressed in Christ at that event (Hebrews 10:23). They are to encourage one another to Christian love and activity (Hebrews 10:24), not refusing, no matter what the reason, to participate in the community's assembly, especially in view of the parousia (Hebrews 10:25; cf 1 Thes 4:13-18). If refusal to participate in the assembly indicates rejection of Christ, no sacrifice exists to obtain forgiveness for so great a sin (Hebrews 10:26); only the dreadful judgment of God remains (Hebrews 10:27). For if violation of the Mosaic law could be punished by death, how much worse will be the punishment of those who have turned their backs on Christ by despising his sacrifice and disregarding the gifts of the holy Spirit (Hebrews 10:28-29). Judgment belongs to the Lord, and he enacts it by his living presence (Hebrews 10:30-31). There was a time when the spirit of their community caused them to welcome and share their sufferings (Hebrews 10:32-34). To revitalize that spirit is to share in the courage of the Old Testament prophets (cf Isaiah 26:20; Habakkuk 2:3-4), the kind of courage that must distinguish the faith of the Christian (Hebrews 10:35-39).

10 [20] Through the veil, that is, his flesh: the term flesh is used pejoratively. As the temple veil kept people from entering the Holy of Holies (it was rent at Christ's death, Mark 15:38), so the flesh of Jesus constituted an obstacle to approaching God.

11 [21] The house of God: this refers back to Hebrews 3:6, "we are his house."

12 [22] With our hearts sprinkled clean from an evil conscience: as in Hebrews 9:13 (see the note there), the sprinkling motif refers to the Mosaic rite of cleansing from ritual impurity. This could produce only an external purification, whereas sprinkling with the blood of Christ (Hebrews 9:14) cleanses the conscience. Washed in pure water: baptism is elsewhere referred to as a washing; cf 1 Cor 6:11; Eph 5:26.

13 [25] Our assembly: the liturgical assembly of the Christian community, probably for the celebration of the Eucharist. The day: this designation for the parousia also occurs in the Pauline letters, e.g., Romans 2:16; 1 Cor 3:13; 1 Thes 5:2.

14 [26] If we sin deliberately: verse 29 indicates that the author is here thinking of apostasy; cf Hebrews 3:12; 6:4-8.

15 [28] Rejects the law of Moses: evidently not any sin against the law, but idolatry. Deut 17:2-7 prescribed capital punishment for idolaters who were convicted on the testimony of two or three witnesses.

16 [32] After you had been enlightened: "enlightenment" is an ancient metaphor for baptism (cf Eph 5:14; John 9:11), but see Hebrews 6:4 and the note there.

17 [37-38] In support of his argument, the author uses Habakkuk 2:3-4 in a wording almost identical with the text of the Codex Alexandrinus of the Septuagint but with the first and second lines of Hebrews 10:4 inverted. He introduces it with a few words from Isaiah 26:20: after just a brief moment. Note the Pauline usage of Hebrews 2:4 in Romans 1:17; Gal 3:11.

希伯来书 Hebrews Chapter 11
Hebrews
Chapter 11

1 1 Faith is the realization of what is hoped for and evidence 2 of things not seen.

信德是所希望之事的担保,是未见之事的确证。

2 Because of it the ancients were well attested.

因这信德,先人们都曾得了褒扬。

3 By faith we understand that the universe was ordered by the word of God, 3 so that what is visible came into being through the invisible.

因着信德,我们知道普世是藉天主的话形成的,看得见的是由看不见的化成的。

4 4 By faith Abel offered to God a sacrifice greater than Cain's. Through this he was attested to be righteous, God bearing witness to his gifts, and through this, though dead, he still speaks.

因着信德,亚伯尔向天主奉献了比加音更高贵的祭品;因这信德,亚伯尔被褒扬为义人,因为有天主为衪的供品作证;因这信德,衪虽死了,却仍发言。

5 By faith Enoch was taken up so that he should not see death, and "he was found no more because God had taken him." Before he was taken up, he was attested to have pleased God.

因着信德,哈诺客被接去了,叫他不见死亡,世人也找不着他了,因为天主已将他接去;原来被接去之前,已有了中悦天主的明证。

6 5 But without faith it is impossible to please him, for anyone who approaches God must believe that he exists and that he rewards those who seek him.

没有信德,是不可能中悦天主的,因为凡接近天主的人,应该信他存在,且信他对寻求他的人是赏报者。

7 By faith Noah, warned about what was not yet seen, with reverence built an ark for the salvation of his household. Through this he condemned the world and inherited the righteousness that comes through faith.

因着信德,诺厄对尚未见的事得了启示,怀着敬畏制造了方舟,为救自己的家庭;因着信德,衪定了世界的罪,且成了由信德得正义的承继者。

8 By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance; he went out, not knowing where he was to go.

因着信德,亚巴郎一蒙召选,就听命往他将要承受为产业的地方去了:他出走时,还不知道要到那里去。

9 By faith he sojourned in the promised land as in a foreign country, dwelling in tents with Isaac and Jacob, heirs of the same promise;

因着信德,他旅居在所应许的地域,好象是在外邦,与有同样恩许的承继人依撒格和雅各伯寄居在帐幕内,

10 for he was looking forward to the city with foundations, whose architect and maker is God.

因为他期待着那有坚固基础的城,此城的工程师和建筑者是天主。

11 By faith he received power to generate, even though he was past the normal age--and Sarah herself was sterile--for he thought that the one who had made the promise was trustworthy.

因着信德,连石女撒辣虽然过了适当的年龄,也蒙受了怀孕生子的能力,因为她相信那应许者是忠信的。

12 So it was that there came forth from one man, himself as good as dead, descendants as numerous as the stars in the sky and as countless as the sands on the seashore.

为此由一个人,且是由一个已近于死的人,生了子孙,有如天上的星辰那么多,又如海岸上的沙粒那么不可胜数。

13 All these died in faith. They did not receive what had been promised but saw it and greeted it from afar and acknowledged themselves to be strangers and aliens on earth,

这些人都怀着信德死了,没有获得所恩许的,只由远处观望,表示欢迎明认自己在世上只是外方人和旅客。

14 for those who speak thus show that they are seeking a homeland.

的确,那些说这样话的人,表示自己是在寻求一个家乡。

15 If they had been thinking of the land from which they had come, they would have had opportunity to return.

如果他们是怀念所离开的家乡,他们还有返回的机会;

16 But now they desire a better homeland, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

其实他们如今所渴念的,实是一个更美丽的家乡,即天上的家乡。为此,天主自称为他们的天主,不以他们为羞耻,因为衪已给他们预备了一座城。

17 By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises was ready to offer his only son,

因着信德,亚巴郎在受试探的时候,献上了依撒格,就是那承受了恩许的人,献上了自己的独生子;

18 of whom it was said, "Through Isaac descendants shall bear your name."

原来天主曾向他说过:‘只有由依撒格所生的,才称为你的后裔。’

19 6 He reasoned that God was able to raise even from the dead, and he received Isaac back as a symbol.

他想天主也有使人从死者中复活的能力,为此他又把依撒格得了回来以作预像。

20 By faith regarding things still to come Isaac 7 blessed Jacob and Esau.

因着信德,依撒格也关于未来的事祝福了雅各伯和厄撒乌。

21 By faith Jacob, when dying, blessed each of the sons of Joseph and "bowed in worship, leaning on the top of his staff."

因着信德,临死的雅各伯祝福了若瑟的每一个儿子,也扶着若瑟的扙头朝拜了天主。

22 By faith Joseph, near the end of his life, spoke of the Exodus of the Israelites and gave instructions about his bones.

因着信德,临终的若瑟提及以色列子民出离埃及的事,并对他自己的骨骸有所吩咐。

23 By faith Moses was hidden by his parents for three months after his birth, because they saw that he was a beautiful child, and they were not afraid of the king's edict.

因着信德,梅瑟一诞生就被他的父母隐藏了三个月,因为他们见婴孩俊美,便不怕君王的谕令。

24 8 By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter;

因着信德,梅瑟长大以后,拒绝被称为法郎公主的儿子,

25 he chose to be ill-treated along with the people of God rather than enjoy the fleeting pleasure of sin.

他宁愿同天主的百姓一起受苦,也不愿有犯罪的暂时享受,

26 He considered the reproach of the Anointed greater wealth than the treasures of Egypt, for he was looking to the recompense.

因为他以默西亚的耻辱比埃及的宝藏更为宝贵,因为他所注目的是天主的赏报。

27 By faith he left Egypt, not fearing the king's fury, for he persevered as if seeing the one who is invisible.

因着信德,他不害怕君王的愤怒,而离开了埃及,因为他好象看见了那看不见的一位,而坚定不移。

28 By faith he kept the Passover and sprinkled the blood, that the Destroyer of the firstborn might not touch them.

因着信德,他举行了逾越节,行了洒血礼,免得那消灭首生者触犯以色列子民的首生者。

29 By faith they crossed the Red Sea as if it were dry land, but when the Egyptians attempted it they were drowned.

因着信德,他们渡过了红海,如过旱地;埃及人一尝试,就被淹没了。

30 By faith the walls of Jericho fell after being encircled for seven days.

因着信德,耶利哥城墙,被绕行七天之后,就倒塌了。

31 By faith Rahab the harlot did not perish with the disobedient, for she had received the spies in peace.

因着信德,妓女辣哈布平安地接待了侦探,没有同抗命的人一起灭亡。

32 What more shall I say? I have not time to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets,

此外,我还要说什么呢?我的确没有足够的时间再论述基德红、巴辣克、三松、依弗大、达味和撒慕尔以及众先知的事:

33 who by faith conquered kingdoms, did what was righteous, obtained the promises; they closed the mouths of lions,

他们借着信德征服列国,执行正义,得到恩许,杜住狮子的口,

34 put out raging fires, escaped the devouring sword; out of weakness they were made powerful, became strong in battle, and turned back foreign invaders.

熄灭烈火的威力,逃脱利剑,转弱为强,成为战争中的英雄,击溃外国的军队。

35 Women received back their dead through resurrection. Some were tortured and would not accept deliverance, in order to obtain a better resurrection.

有些女人得了她们的死者复活,有些人受了酷刑拷打,不愿接受释放,为获得更好的复活;

36 Others endured mockery, scourging, even chains and imprisonment.

另有些人遭受了凌辱和鞭打,甚至锁押和监禁,

37 They were stoned, sawed in two, put to death at sword's point; they went about in skins of sheep or goats, needy, afflicted, tormented.

被石头砸死,被锯死,被拷问,被利剑杀死,披着绵羊和山羊皮到处流浪,受贫乏,受磨难,受虐待。

38 The world was not worthy of them. They wandered about in deserts and on mountains, in caves and in crevices in the earth.

世界原配不上他们,他们遂在旷野、山岭、山洞和地穴中漂流无定。

39 Yet all these, though approved because of their faith, did not receive what had been promised.

这一切人虽然因着信德获得了褒扬,但是没有获得所恩许的,

40 God had foreseen something better for us, so that without us they should not be made perfect. 9

因为天主为我们早已预备了一种更好的事,以致若没有我们,他们决得不到成全。



Footnotes(注解)

1 [1-40] This chapter draws upon the people and events of the Old Testament to paint an inspiring portrait of religious faith, firm and unyielding in the face of any obstacles that confront it. These pages rank among the most eloquent and lofty to be found in the Bible. They expand the theme announced in Hebrews 6:12, to which the author now returns (Hebrews 10:39). The material of this chapter is developed chronologically. Hebrews 11:3-7 draw upon the first nine chapters of Genesis (Genesis 1-9); Hebrews 11:8-22, upon the period of the patriarchs; Hebrews 11:23-31, upon the time of Moses; Hebrews 11:32-38, upon the history of the judges, the prophets, and the Maccabean martyrs. The author gives the most extensive description of faith provided in the New Testament, though his interest does not lie in a technical, theological definition. In view of the needs of his audience he describes what authentic faith does, not what it is in itself. Through faith God guarantees the blessings to be hoped for from him, providing evidence in the gift of faith that what he promises will eventually come to pass (Hebrews 11:1). Because they accepted in faith God's guarantee of the future, the biblical personages discussed in Hebrews 11:3-38 were themselves commended by God (Hebrews 11:2). Christians have even greater reason to remain firm in faith since they, unlike the Old Testament men and women of faith, have perceived the beginning of God's fulfillment of his messianic promises (Hebrews 11:39-40).

2 [1] Faith is the realization . . . evidence: the author is not attempting a precise definition. There is dispute about the meaning of the Greek words hypostasis and elenchos, here translated realization and evidence, respectively. Hypostasis usually means "substance," "being" (as translated in Hebrews 1:3), or "reality" (as translated in Hebrews 3:14); here it connotes something more subjective, and so realization has been chosen rather than "assurance" (RSV). Elenchos, usually "proof," is used here in an objective sense and so translated evidence rather than the transferred sense of "(inner) conviction" (RSV).

3 [3] By faith . . . God: this verse does not speak of the faith of the Old Testament men and women but is in the first person plural. Hence it seems out of place in the sequence of thought.

4 [4] The "Praise of the Ancestors" in Sirach 44:1-50:21 gives a similar list of heroes. The Cain and Abel narrative in Genesis 4:1-16 does not mention Abel's faith. It says, however, that God "looked with favor on Abel and his offering" (Genesis 4, 4); in view of v 6 the author probably understood God's favor to have been activated by Abel's faith. Though dead, he still speaks: possibly because his blood "cries out to me from the soil" (Genesis 4:10), but more probably a way of saying that the repeated story of Abel provides ongoing witness to faith.

5 [6] One must believe not only that God exists but that he is concerned about human conduct; the Old Testament defines folly as the denial of this truth; cf Psalm 53.

6 [19] As a symbol: Isaac's "return from death" is seen as a symbol of Christ's resurrection. Others understand the words en parabole to mean "in figure," i.e., the word dead is used figuratively of Isaac, since he did not really die. But in the one other place that parabole occurs in Hebrews, it means symbol (Hebrews 9:9).

7 [20-22] Each of these three patriarchs, Isaac, Jacob, and Joseph, had faith in the future fulfillment of God's promise and renewed this faith when near death.

8 [24-27] The reason given for Moses' departure from Egypt differs from the account in Exodus 2:11-15. The author also gives a christological interpretation of his decision to share the trials of his people.

9 [40] So that without us they should not be made perfect: the heroes of the Old Testament obtained their recompense only after the saving work of Christ had been accomplished. Thus they already enjoy what Christians who are still struggling do not yet possess in its fullness.




  
希伯来书 Hebrews Chapter 12
Hebrews
Chapter 12

1 1 Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us 2 and persevere in running the race that lies before us

所以,我们既有如此众多如云的证人,围绕着我们,就该卸下各种累赘和纠缠人的罪过,以坚忍的心,跑那摆在我们面前的赛程,

2 while keeping our eyes fixed on Jesus, the leader and perfecter of faith. For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.

双目常注视着信德的创始者和完成者耶稣:衪为那摆在衪面前的欢乐,轻视了凌辱,忍受了十字架,而今坐在天主宝座的右边。

3 Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart.

你们要常想,衪所以忍受罪人对衪这样的叛逆,是怕你们灰心丧志。

4 In your struggle against sin you have not yet resisted to the point of shedding blood.

你们与罪恶争斗,还没有抵抗到流血的地步。

5 You have also forgotten the exhortation addressed to you as sons: "My son, do not disdain the discipline of the Lord or lose heart when reproved by him;

你们竟全忘了天主劝你们,好象劝子女的话说:‘我儿,不要轻视上主的惩戒,也不要厌恶衪的谴责,

6 for whom the Lord loves, he disciplines; he scourges every son he acknowledges."

因为上主惩戒衪所爱的,鞭打衪所接管的每个儿子。’

7 Endure your trials as "discipline"; God treats you as sons. For what "son" is there whom his father does not discipline?

为接受惩戒,你们应该坚忍,因为天主对待你们,就如对待子女;那有儿子,做父亲的不惩戒他呢?

8 If you are without discipline, in which all have shared, you are not sons but bastards.

如果你们缺少众人所共受的惩戒,你们就是私生子,而不是儿子。

9 Besides this, we have had our earthly fathers to discipline us, and we respected them. Should we not (then) submit all the more to the Father of spirits and live?

再者,我们肉身的父亲惩戒我们时,我们尚且表示敬畏;何况灵性的父亲,我们不是更该服从,以得生活吗?

10 They disciplined us for a short time as seemed right to them, but he does so for our benefit, in order that we may share his holiness.

其实,肉身的父亲只是在短暂的时日内,照他们的心意来施行惩戒,但是天主却是为了我们的好处,为叫我们分沾衪的圣善。

11 At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.

固然各种惩戒,在当时似乎不是乐事,而是苦事;可是,以后却给那些这样受训练的人,结出义德的和平果实。

12 So strengthen your drooping hands and your weak knees.

为此,你们应该伸直痿弱的手和麻木的膝;

13 Make straight paths for your feet, that what is lame may not be dislocated but healed.

你们的脚应履行正直的路,叫瘸子不要偏离正道,反叫他能得痊愈。

14 Strive for peace with everyone, and for that holiness without which no one will see the Lord.

你们应设法与众人和平相处,尽力追求圣德;若无圣德,谁也见不到主;

15 3 See to it that no one be deprived of the grace of God, that no bitter root spring up and cause trouble, through which many may become defiled,

又应该慬慎,免得有人疏忽天主的恩宠,免得苦根子长出来,而累及你们,使许多人因此蒙受玷污。

16 that no one be an immoral or profane person like Esau, who sold his birthright for a single meal.

谁也不要成为淫乱和亵圣者,如同厄撒乌一样,他为了一餐饭,竟出卖了自己长子的名分。

17 For you know that later, when he wanted to inherit his father's blessing, he was rejected because he found no opportunity to change his mind, even though he sought the blessing with tears.

你们知道,后来他纵然愿意承受祝福,也遭到了拒绝;虽流泪苦求,但没有得到翻悔的余地。

18 4 You have not approached that which could be touched 5 and a blazing fire and gloomy darkness and storm

你们原来并不是走近了那可触摸的山,那里有烈火、浓云、黑暗、暴风、

19 and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them,

号筒的响声以及说话的声音,当时那些听见的人,都恳求天主不要再给他们说话,

20 for they could not bear to hear the command: "If even an animal touches the mountain, it shall be stoned."

因为他们承担不起所吩咐的事:‘即使是一只走兽触摸了这山,也应用石头砸死;’

21 Indeed, so fearful was the spectacle that Moses said, "I am terrified and trembling."

并且所显现的是这么可怕,连梅瑟也说:‘我很是恐慌战憟。’

22 No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering,

然而你们却接近了熙雍山和永生天主的城,天上的耶路撒冷,接近了千万天使的盛会,

23 and the assembly of the firstborn enrolled in heaven, 6 and God the judge of all, and the spirits of the just made perfect,

和那些已被登录在天上的首生者的集会,接近了审判众人的天主,接近了已获得成全的义人的灵魂,

24 and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently 7 than that of Abel.

接近了新约的中保耶稣,以及衪所洒的血:这血比亚伯尔的血说话说得更好。

25 See that you do not reject the one who speaks. For if they did not escape when they refused the one who warned them on earth, how much more in our case if we turn away from the one who warns from heaven.

你们要慬慎,不要拒绝说话的那位!如果从前那些拒绝听衪在地上宣布启示的人,不能逃脱惩罚,何况我们这些背弃由天上说话的那位呢?

26 His voice shook the earth at that time, but now he has promised, "I will once more shake not only earth but heaven."

从前衪的声音摇动了下地,如今衪却应许说:‘还有一次,我不但动摇下地,而且也动摇上天。’

27 That phrase, "once more," points to (the) removal of shaken, created things, so that what is unshaken may remain.

这‘还有一次’一句,是指明那些被动摇的事物,因为是受造的,必起变化,好叫那些不可动摇的事物得以常存。

28 Therefore, we who are receiving the unshakable kingdom should have gratitude, with which we should offer worship pleasing to God in reverence and awe.

为此,我们既然是蒙受一个不可动摇的国度,就应该感恩,藉此怀着虔诚和敬畏之情,事奉天主,叫衪喜悦,

29 For our God is a consuming fire.

因为我们的天主实是吞灭的烈火。


Footnotes(注解)

1 [1-13] Christian life is to be inspired not only by the Old Testament men and women of faith (Hebrews 12:1) but above all by Jesus. As the architect of Christian faith, he had himself to endure the cross before receiving the glory of his triumph (Hebrews 12:2). Reflection on his sufferings should give his followers courage to continue the struggle, if necessary even to the shedding of blood (Hebrews 12:3-4). Christians should regard their own sufferings as the affectionate correction of the Lord, who loves them as a father loves his children.

2 [1] That clings to us: the meaning is uncertain, since the Greek word euperistatos, translated cling, occurs only here. The papyrus P46 and one minuscule read euperispastos, "easily distracting," which also makes good sense.

3 [15-17] Esau serves as an example in two ways: his profane attitude illustrates the danger of apostasy, and his inability to secure a blessing afterward illustrates the impossibility of repenting after falling away (see Hebrews 6:4-6).

4 [18-29] As a final appeal for adherence to Christian teaching, the two covenants, of Moses and of Christ, are compared. The Mosaic covenant, the author argues, is shown to have originated in fear of God and threats of divine punishment (Hebrews 12:18-21). The covenant in Christ gives us direct access to God (Hebrews 12:22), makes us members of the Christian community, God's children, a sanctified people (Hebrews 12:23), who have Jesus as mediator to speak for us (Hebrews 12:24). Not to heed the voice of the risen Christ is a graver sin than the rejection of the word of Moses (Hebrews 12:25-26). Though Christians fall away, God's kingdom in Christ will remain and his justice will punish those guilty of deserting it (Hebrews 12:28-29).

5 [18] This remarkably beautiful passage contrasts two great assemblies of people: that of the Israelites gathered at Mount Sinai for the sealing of the old covenant and the promulgation of the Mosaic law, and that of the followers of Jesus gathered at Mount Zion, the heavenly Jerusalem, the assembly of the new covenant. This latter scene, marked by the presence of countless angels and of Jesus with his redeeming blood, is reminiscent of the celestial liturgies of the Book of Revelation.

6 [23] The assembly of the firstborn enrolled in heaven: this expression may refer to the angels of Hebrews 12:22, or to the heroes of the Old Testament (see Hebrews 11), or to the entire assembly of the new covenant.

7 [24] Speaks more eloquently: the blood of Abel, the first human blood to be shed, is contrasted with that of Jesus. Abel's blood cried out from the earth for vengeance, but the blood of Jesus has opened the way for everyone, providing cleansing and access to God (Hebrews 10:19).

希伯来书 Hebrews Chapter 13
Hebrews
Chapter 13

1 1 Let mutual love continue.

弟兄相爱之情应当常存。

2 Do not neglect hospitality, for through it some have unknowingly entertained angels.

不可忘了款待旅客,曾有人因此于不知不觉中款待了天使。

3 Be mindful of prisoners as if sharing their imprisonment, and of the ill-treated as of yourselves, for you also are in the body.

你们应怀念被囚禁的人,好象与他们同被囚禁;应怀念受虐待的人,好象你们也亲身受了一样。

4 Let marriage be honored among all and the marriage bed be kept undefiled, for God will judge the immoral and adulterers.

在各方面,婚姻应受尊重,床第应是无污玷的,因为淫乱和犯奸的人,天主必要裁判。

5 Let your life be free from love of money but be content with what you have, for he has said, "I will never forsake you or abandon you."

待人接物不应爱钱;对现状应知足,因为天主曾亲自说过:‘我决不离开你,也决不弃舍你。’

6 Thus we may say with confidence: "The Lord is my helper, (and) I will not be afraid. What can anyone do to me?"

所以我们可放心大胆地说:‘有上主保护我,我不畏惧;人能对我怎样?’

7 Remember your leaders who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.

你们应该记念那些曾给你们讲过天主的道理,作过你们领袖的人,默想他们的生死,好效法他们的信德。

8 Jesus Christ is the same yesterday, today, and forever.

耶稣基督昨天、今天、直到永远,常是一样。

9 Do not be carried away by all kinds of strange teaching. 2 It is good to have our hearts strengthened by grace and not by foods, which do not benefit those who live by them.

不可因各种异端道理而偏离正道;最好以恩宠来坚固自己的心,而不要以食物:那靠食物而行的人,从未得到好处。

10 We have an altar 3 from which those who serve the tabernacle have no right to eat.

我们有一座祭坛,那些在帐幕内行敬礼的人,没有权利吃上面的祭物,

11 The bodies of the animals whose blood the high priest brings into the sanctuary as a sin offering are burned outside the camp.

因为那些祭牲的血,由大司祭带到圣所内当作赎罪祭,祭牲的尸体却应在营外焚烧尽;

12 Therefore, Jesus also suffered outside the gate, to consecrate the people by his own blood.

因此耶稣为以自己的血圣化人民,就在城门外受了苦难。

13 Let us then go to him outside the camp, bearing the reproach that he bore.

所以我们应离开营幕,到衪那里去,去分受衪的凌辱,

14 For here we have no lasting city, but we seek the one that is to come.

因为我们在此没有常存的城邑,而是寻求那将来的城邑。

15 Through him (then) let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess his name.

所以我们应借着耶稣,时常给天主奉献赞颂的祭献,就是献上我们嘴唇的佳果,颂扬衪的圣名。

16 Do not neglect to do good and to share what you have; God is pleased by sacrifices of that kind.

至于慈善和施舍,也不可忘记,因为这样的祭献是天主所喜悦的。

17 4 Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow, for that would be of no advantage to you.

你们应信服并听从你们的领袖,因为他们为了你们的灵魂,常醒寤不寐,好象要代你们交账的人;你们要使他们喜欢尽此职分,而不哀怨,因为他们若有哀怨,为你们决无好处。

18 Pray for us, for we are confident that we have a clear conscience, wishing to act rightly in every respect.

请为我们祈祷!因为我们确信,我们有一个纯正的良心,愿意在一切事上举止完善。

19 I especially ask for your prayers that I may be restored to you very soon.

我还恳切劝勉你们格外行祈祷,使我快回到你们那里。

20 5 May the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, Jesus our Lord,

赐平安的天主曾由死者中领出了那位因永远盟约的血,作群羊伟大司牧的我们的主耶稣,

21 furnish you with all that is good, that you may do his will. May he carry out in you what is pleasing to him through Jesus Christ, to whom be glory forever (and ever). Amen.

愿衪成全你们行各种善工,好承行衪的旨意;愿天主在我们身上,借着耶稣基督行衪眼中所喜悦的事!愿光荣归于衪,至于无穷之世!阿们。

22 Brothers, I ask you to bear with this message of encouragement, for I have written to you rather briefly.

弟兄们!我劝你们容纳这劝慰的话,因为我只是简略地给你们写了这封信。

23 I must let you know that our brother Timothy has been set free. If he comes soon, I shall see you together with him.

你们要知道,你们的弟兄弟茂德已被释放了;如果他来的快,我就同他一起来看你们。

24 Greetings to all your leaders and to all the holy ones. Those from Italy send you greetings.

问候你们的诸位领袖和众圣徒!意大利的弟兄们问候你们。

25 Grace be with all of you.

愿恩宠与你们众人同在!


Footnotes(注解)

1 [1-16] After recommendations on social and moral matters (Hebrews 13:1-6), the letter turns to doctrinal issues. The fact that the original leaders are dead should not cause the recipients of this letter to lose their faith (Hebrews 13:7), for Christ still lives and he remains always the same (Hebrews 13:8). They must not rely for their personal sanctification on regulations concerning foods (Hebrews 13:9), nor should they entertain the notion that Judaism and Christianity can be intermingled (Hebrews 13:10; cf the notes on Gal 2:11-14; 2:15-21). As Jesus died separated from his own people, so must the Christian community remain apart from the religious doctrines of Judaism (Hebrews 13:11-14). Christ must be the heart and center of the community (Hebrews 13:15-16).

2 [9] Strange teaching: this doctrine about foods probably refers to the Jewish food laws; in view of Hebrews 13:10, however, the author may be thinking of the Mosaic sacrificial banquets.

3 [10] We have an altar: this does not refer to the Eucharist, which is never clearly mentioned in Hebrews, but to the sacrifice of Christ.

4 [17-25] Recommending obedience to the leaders of the community, the author asks for prayers (Hebrews 13:17-19). The letter concludes with a blessing (Hebrews 13:20-21), a final request for the acceptance of its message (Hebrews 13:22), information regarding Timothy (Hebrews 13:23), and general greetings (Hebrews 13:24-25).

5 [20-21] These verses constitute one of the most beautiful blessings in the New Testament. The resurrection of Jesus is presupposed throughout Hebrews, since it is included in the author's frequently expressed idea of his exaltation, but this is the only place where it is explicitly mentioned.
雅各伯书 James Chapter 1
James
Chapter 1

1 1 James, a slave of God and of the Lord Jesus Christ, to the twelve tribes in the dispersion, greetings.

天主及主耶稣基督的仆人雅各伯,祝散居的十二支派安好。

2 Consider it all joy, my brothers, when you encounter various trials, 2

我的弟兄们,几时你们落在各种试探里,要认为是大喜乐,

3 for you know that the testing 3 of your faith produces perseverance.

因为你们应知道:你们的信德受过考验,才能生出坚忍。

4 And let perseverance be perfect, so that you may be perfect and complete, lacking in nothing.

但这坚忍又必须有完美的实行,好使你们既成全而又完备,毫无缺欠。

5 But if any of you lacks wisdom, 4 he should ask God who gives to all generously and ungrudgingly, and he will be given it.

你们中谁若缺乏智慧,就该向那慷慨施恩于众人,而从不责斥的天主祈求,天主必赐给他。

6 But he should ask in faith, not doubting, for the one who doubts is like a wave of the sea that is driven and tossed about by the wind.

不过,祈求时要有信心,决不可怀疑,因为怀疑的人,就像海里的波涛,被风吹动,翻腾不已。

7 For that person must not suppose that he will receive anything from the Lord,

这样的人,不要妄想从主那里得到什么。

8 since he is a man of two minds, unstable in all his ways.

三心两意的人,在他一切的行径上,易变无定。

9 The brother in lowly circumstances 5 should take pride in his high standing,

贫贱的弟兄,要因高升而夸耀;

10 and the rich one in his lowliness, for he will pass away "like the flower of the field."

富有的,却要因自卑而夸耀,因为它要过去,如同草上的花一样:

11 For the sun comes up with its scorching heat and dries up the grass, its flower droops, and the beauty of its appearance vanishes. So will the rich person fade away in the midst of his pursuits.

太阳一出来,带着热风,将草晒枯,它的花便凋谢了,它的美丽也消失了;富有的人在自己的行为上,也要这样衰落。

12 Blessed is the man who perseveres in temptation, 6 for when he has been proved he will receive the crown of life that he promised to those who love him.

忍受试探的人是有福的,因为他既经得起考验,必能得到主向爱他的人,所预许的生命之冠。

13 7 No one experiencing temptation should say, "I am being tempted by God"; for God is not subject to temptation to evil, and he himself tempts no one.

人受诱惑,不可说:"我为天主所诱惑,"因为天主不会为恶事所诱惑,他也不诱惑人。

14 Rather, each person is tempted when he is lured and enticed by his own desire.

每个人受诱惑,都是为自己的私欲所勾引,所饵诱;

15 Then desire conceives and brings forth sin, and when sin reaches maturity it gives birth to death.

然后,私欲怀孕,便产生罪恶;罪恶完成之后,遂生出死亡来。

16 8 Do not be deceived, my beloved brothers:

我亲爱的弟兄们,你们切不要错误!

17 all good giving and every perfect gift 9 is from above, coming down from the Father of lights, with whom there is no alteration or shadow caused by change.

一切美好的赠与,一切完善的恩赐,都是从上,从光明之父降下来的,在他内没有变化或转动的阴影。

18 He willed to give us birth by the word of truth that we may be a kind of firstfruits of his creatures. 10

他自愿用真理之言生了我们,为使我们成为他所造之物中的初果。

19 Know this, my dear brothers: everyone should be quick to hear, 11 slow to speak, slow to wrath,

我亲爱的弟兄们,你们要知道:每人都该敏于听教,迟于发言,迟于动怒,

20 for the wrath of a man does not accomplish the righteousness of God.

因为人的忿怒,并不成全天主的正义。

21 Therefore, put away all filth and evil excess and humbly welcome the word that has been planted in you and is able to save your souls.

因此,你们要脱去一切不洁和种种恶习,而以柔顺之心,接受那种在你们心里,而能救你们灵魂的圣言。

22 Be doers of the word and not hearers only, deluding yourselves.

不过,你们应按这圣言来实行,不要只听,自己欺骗自己;

23 For if anyone is a hearer of the word and not a doer, he is like a man who looks at his own face in a mirror.

因为,谁若只听圣言而不去实行,他就像一个人,对着镜子照自己生来的面貌,

24 He sees himself, then goes off and promptly forgets what he looked like.

照完以后,就离去,遂即忘却了自己是什么样子。

25 But the one who peers into the perfect law 12 of freedom and perseveres, and is not a hearer who forgets but a doer who acts, such a one shall be blessed in what he does.

至于那细察赐予自由的完美法律,而又保持不变,不随听随忘,却实际力行的,这人因他的作为必是有福的。

26 13 If anyone thinks he is religious and does not bridle his tongue 14 but deceives his heart, his religion is vain.

谁若自以为虔诚,却不箝制自己的唇舌,反而欺骗自己的心,这人的虔诚便是虚假的。

27 Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows 15 in their affliction and to keep oneself unstained by the world.

在天主父前,纯正无瑕的虔诚,就是看顾患难中的孤儿和寡妇,保持自己不受世俗的玷污。



Introduction Next Chapter

Footnotes(注解)

1 [1] James, a slave of God and of the Lord Jesus Christ: a declaration of the writer's authority for instructing the Christian communities; cf Romans 1:1. Regarding the identity of the author, see Introduction. Dispersion: see Introduction.

2 [2] Consider it all joy . . . various trials: a frequent teaching of the New Testament derived from the words and sufferings of Jesus (Matthew 5:10-12; John 10:11; Acts 5:41).

3 [3-8] The sequence of testing, perseverance, and being perfect and complete indicates the manner of attaining spiritual maturity and full preparedness for the coming of Christ (James 5:7-12; cf 1 Peter 1:6-7; Romans 5:3-5). These steps require wisdom (James 1:5).

4 [5] Wisdom: a gift that God readily grants to all who ask in faith and that sustains the Christian in times of trial. It is a kind of knowledge or understanding not accessible to the unbeliever or those who doubt, which gives the recipient an understanding of the real importance of events. In this way a Christian can deal with adversity with great calm and hope (cf 1 Cor 2:6-12).

5 [9-11] Throughout his letter (see James 2:5; 4:10, 13-16; 5:1-6), the author reaffirms the teaching of Jesus that worldly prosperity is not necessarily a sign of God's favor but can even be a hindrance to proper humility before God (cf Luke 6:20-25; 12:16-21; 16:19-31).

6 [12] Temptation: the Greek word used here is the same one used for "trials" in James 1:2. The crown of life: in ancient Palestine, crowns or wreaths of flowers were worn at festive occasions as signs of joy and honor. In the Hellenistic world, wreaths were given as a reward to great statesmen, soldiers, athletes. Life: here means eternal life. He promised: some manuscripts read "God" or "the Lord," while the best witnesses do not specify the subject of "promised."

7 [13-15] It is contrary to what we know of God for God to be the author of human temptation (James 1:13). In the commission of a sinful act, one is first beguiled by passion (James 1:14), then consent is given, which in turn causes the sinful act. When sin permeates the entire person, it incurs the ultimate penalty of death (James 1:15).

8 [16-18] The author here stresses that God is the source of all good and of good alone, and the evil of temptation does not come from him.

9 [17] All good giving and every perfect gift may be a proverb written in hexameter. Father of lights: God is here called the Father of the heavenly luminaries, i.e., the stars, sun, and moon that he created (Genesis 1:14-18). Unlike orbs moving from nadir to zenith, he never changes or diminishes in brightness.

10 [18] Acceptance of the gospel message, the word of truth, constitutes new birth (John 3:5-6) and makes the recipient the firstfruits (i.e., the cultic offering of the earliest grains, symbolizing the beginning of an abundant harvest) of a new creation; cf 1 Cor 15:20; Romans 8:23.

11 [19-25] To be quick to hear the gospel is to accept it readily and to act in conformity with it, removing from one's soul whatever is opposed to it, so that it may take root and effect salvation (James 1:19-21). To listen to the gospel message but not practice it is failure to improve oneself (James 1:22-24). Only conformity of life to the perfect law of true freedom brings happiness (James 1:25).

12 [25] Peers into the perfect law: the image of a person doing this is paralleled to that of hearing God's word. The perfect law applies the Old Testament description of the Mosaic law to the gospel of Jesus Christ that brings freedom.

13 [26-27] A practical application of James 1:22 is now made.

14 [26] For control of the tongue, see the note on James 3:1-12.
15 [27] In the Old Testament, orphans and widows are classical examples of the defenseless and oppressed.



雅各伯书 James Chapter 2
James
Chapter 2

1 1 My brothers, show no partiality as you adhere to the faith in our glorious Lord Jesus Christ.

我的弟兄们,你们既信仰我们已受光荣的主耶稣基督,就不该按外貌待人。

2 For if a man with gold rings on his fingers and in fine clothes comes into your assembly, and a poor person in shabby clothes also comes in,

如果有一个人,戴着金戒指,穿著华美的衣服,进入你们的会堂,同时一个衣服肮脏的穷人也进来,

3 and you pay attention to the one wearing the fine clothes and say, "Sit here, please," while you say to the poor one, "Stand there," or "Sit at my feet,"

你们就专看那穿华美衣服的人,且对他说:"请坐在这边好位上!"而对那穷人说:"你站在那里!"或说"坐在我的脚凳下边"!

4 have you not made distinctions among yourselves and become judges with evil designs? 2

这岂不是你们自己立定区别,而按偏邪的心思判断人吗?

5 Listen, my beloved brothers. Did not God choose those who are poor 3 in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

我亲爱的弟兄们,请听!天主不是选了世俗视为贫穷的人,使他们富于信德,并继承他向爱他的人所预许的国吗?

6 But you dishonored the poor person. Are not the rich oppressing you? And do they themselves not haul you off to court?

可是你们,竟侮辱穷人!岂不是富贵人仗势欺压你们,亲自拉你们上法庭吗?

7 Is it not they who blaspheme the noble name that was invoked over you?

岂不是他们辱骂你们被称的美名吗?

8 However, if you fulfill the royal 4 law according to the scripture, "You shall love your neighbor as yourself," you are doing well.

的确,如果你们按照经书所说‘你应当爱你的近人如你自己’的话,满了最高的法律,你们便作的对了;

9 But if you show partiality, you commit sin, and are convicted by the law as transgressors.

但若你们按外貌待人,那就是犯罪,就被法律指证为犯法者,

10 For whoever keeps the whole law, but falls short in one particular, has become guilty in respect to all of it.

因为谁若遵守全部法律,但只触犯了一条,就算是全犯了,

11 For he who said, "You shall not commit adultery," also said, "You shall not kill." Even if you do not commit adultery but kill, you have become a transgressor of the law.

因为那说了‘不可行奸淫’的,也说了‘不可杀人。’纵然你不行奸淫,你却杀人,你仍成了犯法的人。

12 So speak and so act as people who will be judged by the law of freedom. 5

你们要怎样按照自由的法律受审判,你们就怎样说话行事罢!

13 For the judgment is merciless to one who has not shown mercy; mercy triumphs over judgment.

因为对不行怜悯的人,审判时也没有怜悯;怜悯必得胜审判。

146 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?

我的弟兄们,若有人说自己有信德,却没有行为,有什么益处?难道这信德能救他吗?

15 If a brother or sister has nothing to wear and has no food for the day,

假设有弟兄或姐妹赤身露体,且缺少日用粮,

16 and one of you says to them, "Go in peace, keep warm, and eat well," but you do not give them the necessities of the body, what good is it?

即使你们中有人给他们说:"你们平安去罢!穿得暖暖的,吃得饱饱的!"却不给他们身体所必需的,有什么益处呢?

17 So also faith of itself, if it does not have works, is dead.

信德也是这样:若没有行为,自身便是死的。

18 Indeed someone might say, "You have faith and I have works." Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works.

也许有人说:你有信德,我却有行为;把你没有行为的信德指给我看,我便会借我的行为,叫你看我的信德。

19 You believe that God is one. You do well. Even the demons believe that and tremble.

你信只有一个天主吗!你信得对,连魔鬼也信,且怕得打颤。

20 Do you want proof, you ignoramus, that faith without works is useless?

虚浮的人啊!你愿意知道信德没有行为是无用的吗?

21 Was not Abraham our father justified by works when he offered his son Isaac upon the altar?

我们的祖宗亚巴郎,把他的儿子依撒格献在祭坛上,不是由于行为而成为义人的吗?

22 You see that faith was active along with his works, and faith was completed by the works.

你看,他的信德是和他的行为合作,并且这信德由于行为才得以成全,

23 Thus the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as righteousness," and he was called "the friend of God."

这就应验了经上所说的:‘亚巴郎相信了天主,因而这事为他便算是正义,’得被称为‘天主的朋友。’

24 See how a person is justified by works and not by faith alone.

你们看,人成义是由于行为,不仅是由于信德。

25 And in the same way, was not Rahab the harlot also justified by works when she welcomed the messengers and sent them out by a different route?

接待使者,从别的路上将他们放走的辣哈布妓女,不也是同样因行为而成义的吗?

26 For just as a body without a spirit is dead, so also faith without works is dead.

正如身体没有灵魂是死的,同样信德没有行为也是死的。



Footnotes(注解)

1 [1-13] In the Christian community there must be no discrimination or favoritism based on status or wealth (James 2:2-4; cf Matthew 5:3; 11:5; 23:6; 1 Cor 1:27-29). Divine favor rather consists in God's election and promises (James 2:5). The rich who oppress the poor blaspheme the name of Christ (James 2:6-7). By violating one law of love of neighbor, they offend against the whole law (James 2:8-11). On the other hand, conscious awareness of the final judgment helps the faithful to fulfill the whole law (James 2:12).

2 [4] When Christians show favoritism to the rich they are guilty of the worst kind of prejudice and discrimination. The author says that such Christians set themselves up as judges who judge not by divine law but by the basest, self-serving motives.,

3 [5] The poor, "God's poor" of the Old Testament, were seen by Jesus as particularly open to God for belief in and reliance on him alone (Luke 6:20). God's law cannot tolerate their oppression in any way (James 2:9).

4 [8] Royal: literally, "kingly"; because the Mosaic law came from God, the universal king. There may be an allusion to Jesus' uses of this commandment in his preaching of the kingdom of God (Matthew 22:39; Mark 12:31; Luke 10:27).

5 [12-13] The law upon which the last judgment will be based is the law of freedom. As Jesus taught, mercy (which participates in God's own loving mercy) includes forgiveness of those who wrong us (see Matthew 6:12, 14-15).

6 [14-26] The theme of these verses is the relationship of faith and works (deeds). It has been argued that the teaching here contradicts that of Paul (see especially Romans 4:5-6). The problem can only be understood if the different viewpoints of the two authors are seen. Paul argues against those who claim to participate in God's salvation because of their good deeds as well as because they have committed themselves to trust in God through Jesus Christ (Paul's concept of faith). Paul certainly understands, however, the implications of true faith for a life of love and generosity (see Gal 5:6, 13-15). The author of James is well aware that proper conduct can only come about with an authentic commitmentto God in faith (James 2:18, 26). Many think he was seeking to correct a misunderstanding of Paul's view.

雅各伯书 James Chapter 3
James
Chapter 3

1 1 Not many of you should become teachers, my brothers, for you realize that we will be judged more strictly,

我的弟兄们,你们作教师的人,不要太多,该知道我们作教师的,要受更严厉的审判。

2 for we all fall short in many respects. If anyone does not fall short in speech, he is a perfect man, able to bridle his whole body also.

实在,我们众人都犯许多过失;谁若在言语上不犯过失,他便是个完人,也必能控制全身。

3 If we put bits into the mouths of horses to make them obey us, we also guide their whole bodies.

试看,我们把嚼环放在马嘴里,就可叫它们顺服我们,调动它们的全身。

4 It is the same with ships: even though they are so large and driven by fierce winds, they are steered by a very small rudder wherever the pilot's inclination wishes.

又看,船只虽然很大,又为大风所吹动,只用小小的舵,便会随掌舵者的意思往前转动;

5 In the same way the tongue is a small member and yet has great pretensions. Consider how small a fire can set a huge forest ablaze.

同样,舌头虽然是一个小小的肢体,却能夸大。看,小小的火,能燃着广大的树林!

6 The tongue is also a fire. It exists among our members as a world of malice, defiling the whole body and setting the entire course of our lives on fire, itself set on fire by Gehenna.

舌头也像是火。舌头,这不义的世界,安置在我们的肢体中,玷污全身,由地狱取出火来,燃烧生命的轮子。

7 For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species,

各类的走兽、飞禽、爬虫、水族,都可以驯服,且已被人类驯服了;

8 but no human being can tame the tongue. It is a restless evil, full of deadly poison.

至于舌头,却没有人能够驯服,且是个不止息的恶物,满含致死的毒汁。

9 With it we bless the Lord and Father, and with it we curse human beings who are made in the likeness of God.

我们用它赞颂上主和父,也用它诅咒那照天主的肖像而受造的人;

10 From the same mouth come blessing and cursing. This need not be so, my brothers.

赞颂与诅咒竟从同一口里发出!我的弟兄们,这事决不该这样!

11 Does a spring gush forth from the same opening both pure and brackish water?

泉源岂能从同一孔穴,涌出甜水和苦水来?

12 Can a fig tree, my brothers, produce olives, or a grapevine figs? Neither can salt water yield fresh.

我的弟兄们,无花果树岂能结橄榄,或者葡萄树岂能结无花果?咸水也不能产生甜水。

13 2 Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom.

你们中谁是有智慧,有见识的呢?让他用好品行,彰显他的行为是出于智慧的温和!

14 But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth.

若你们心里怀有恶毒的嫉妒和纷争,就不可夸耀,不可说谎违反真理。

15 Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic.

这种智慧不是从上而来的,而是属于下地的,属于血肉的,属于魔鬼的;

16 For where jealousy and selfish ambition exist, there is disorder and every foul practice.

因为那里有嫉妒和纷争,那里就有扰乱和种种恶行。

17 But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.

至于从上而来的智慧,它首先是纯洁的,其次是和平的,宽仁的,柔顺的,满有仁慈和善果的,不偏不倚的,没有伪善的。

18 And the fruit of righteousness is sown in peace for those who cultivate peace.

为缔造和平的人,正义的果实,乃是在和平中种植的。



Footnotes(注解)

1 [1-12] The use and abuse of the important role of teaching in the church (James 3:1) are here related to the good and bad use of the tongue (James 3:9-12), the instrument through which teaching was chiefly conveyed (see Sirach 5:11-6:1; 28:12-26).

2 [13-18] This discussion of true wisdom is related to the previous reflection on the role of the teacher as one who is in control of his speech. The qualities of the wise man endowed from above are detailed (James 3:17-18; cf Gal 5:22-23), in contrast to the qualities of earthbound wisdom (James 3:14-16; cf 2 Cor 12:20).


雅各伯书 James Chapter 4
James
Chapter 4

1 1 Where do the wars and where do the conflicts among you come from? Is it not from your passions 2 that make war within your members?

你们中间的战争是从那里来的?争端是从那里来的?岂不是从你们肢体中战斗的私欲来的吗?

2 You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war. You do not possess because you do not ask.

你们贪恋,若得不到,于是便要凶杀;你们嫉妒,若不能获得,于是就要争斗,起来交战。你们得不到,是因为你们不求;

3 You ask but do not receive, because you ask wrongly, to spend it on your passions.

你们求而不得,是因为你们求的不当,想要浪费在你们的淫乐中。

4 Adulterers! 3 Do you not know that to be a lover of the world means enmity with God? Therefore, whoever wants to be a lover of the world makes himself an enemy of God.

淫乱的人啊!你们不知道:与世俗友好,就是与天主为仇吗?所以谁若愿意作世俗的朋友,就成了天主的仇敌。

5 Or do you suppose that the scripture speaks without meaning when it says, "The spirit that he has made to dwell in us tends toward jealousy"? 4

‘天主以嫉妒爱慕他在我们内所安置的神灵,’或者你们以为圣经的这句话是白说的吗?

6 But he bestows a greater grace; therefore, it says: "God resists the proud, but gives grace to the humble." 5

但他还赐更大的恩宠呢!为此说:‘天主拒绝骄傲人,却赏赐恩宠于谦逊人。’

7 So submit yourselves to God. Resist the devil, and he will flee from you.

所以,你们要服从天主,对抗魔鬼,魔鬼就必逃避你们;

8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you of two minds.

你们要亲近天主,天主就必亲近你们。罪人们,你们务要洁净你们的手;三心两意的人,你们务要清洁你们的心!

9 Begin to lament, to mourn, to weep. Let your laughter be turned into mourning and your joy into dejection.

你们要感到可怜,要悲哀,要哭泣;让你们的喜笑变成悲哀,欢乐变成忧愁。

10 Humble yourselves before the Lord and he will exalt you.

你们务要在上主面前自谦自卑,他必要举扬你们。

11 Do not speak evil of one another, brothers. Whoever speaks evil of a brother or judges his brother speaks evil of the law and judges the law. 6 If you judge the law, you are not a doer of the law but a judge.

弟兄们,你们不要彼此诋毁。诋毁弟兄或判断自己弟兄的,就是诋毁法律,判断法律;若是你判断法律,你便不是守法者,而是审判者。

12 There is one lawgiver and judge who is able to save or to destroy. Who then are you to judge your neighbor?

只有一位是立法者和审判者,就是那能拯救人,也能消灭人的天主;然而你是谁,你竟判断近人?

13 7 Come now, you who say, "Today or tomorrow we shall go into such and such a town, spend a year there doing business, and make a profit"—

好!现在你们说:"今天或明天,我们要往这城和那城去,在那里住一年,作买卖获利。"

14 you have no idea what your life will be like tomorrow. 8 You are a puff of smoke that appears briefly and then disappears.

其实,关于明天的事,你们还不知道;你们的生命是什么?你们原来不过是一股蒸气,出现片刻,以后就消失了。

15 Instead you should say, "If the Lord wills it, 9 we shall live to do this or that."

你们倒不如这样说:"上主若愿意,我们就可以活着,就可以作这事或者那事。"

16 But now you are boasting in your arrogance. All such boasting is evil.

可是现在,你们却猖狂自夸,这样的自夸,都是邪恶的。

17 So for one who knows the right thing to do and does not do it, it is a sin. 10

所以人若知道该行善,却不去行,这就是他的罪了。


Footnotes(注解)

1 [1-12] The concern here is with the origin of conflicts in the Christian community. These are occasioned by love of the world, which means enmity with God (4). Further, the conflicts are bound up with failure to pray properly (cf Matthew 7:7-11; John 14:13; 15:7; 16:23), that is, not asking God at all or using God's kindness only for one's pleasure (James 4:2-3). In contrast, the proper dispositions are submission to God, repentance, humility, and resistance to evil (James 4:7-10).

2 [1-3] Passions: the Greek word here (literally, "pleasures") does not indicate that pleasure is evil. Rather, as the text points out (James 4:2-3), it is the manner in which one deals with needs and desires that determines good or bad. The motivation for any action can be wrong, especially if one does not pray properly but seeks only selfish enjoyment (James 4:3).

3 [4] Adulterers: a common biblical image for the covenant between God and his people is the marriage bond. In this image, breaking the covenant with God is likened to the unfaithfulness of adultery.

4 [5] The meaning of this saying is difficult because the author of Jas cites, probably from memory, a passage that is not in any extant manuscript of the Bible. Other translations of the text with a completely different meaning are possible: "The Spirit that he (God) made to dwell in us yearns (for us) jealously," or, "He (God) yearns jealously for the spirit that he has made to dwell in us." If this last translation is correct, the author perhaps had in mind an apocryphal religious text that echoes the idea that God is zealous for his creatures; cf Exodus 20:5; Deut 4:24; Zechariah 8:2.

5 [6] The point of this whole argument is that God wants the happiness of all, but that selfishness and pride can make that impossible. We must work with him in humility (James 4:10).

6 [11] Slander of a fellow Christian does not break just one commandment but makes mockery of the authority of law in general and therefore of God.

7 [13-17] The uncertainty of life (James 4:14), its complete dependence on God, and the necessity of submitting to God's will (James 4:15) all help one know and do what is right (James 4:17). To disregard this is to live in pride and arrogance (James 4:16); failure to do what is right is a sin (James 4:17).

8 [14] Some important Greek manuscripts here have, "You who have no idea what tomorrow will bring. Why, what is your life?"

9 [15] If the Lord wills it: often in piety referred to as the "conditio Jacobaea," the condition James says we should employ to qualify all our plans.

10 [17] It is a sin: those who live arrogantly, forgetting the contingency of life and our dependence on God (James 4:13-16), are guilty of sin.
雅各伯书 James Chapter 5
James
Chapter 5

1 1 Come now, you rich, weep and wail over your impending miseries.

好!你们富有的人啊,现在哭泣哀号罢!因为你们的灾难快来到了。

2 Your wealth has rotted away, your clothes have become moth-eaten,

你们的财产腐烂了,你们的衣服被蛀虫吃了,

3 your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days.

你们的金银生了锈,这锈要作控告你们的证据,也要像火一样吞食你们的肉。你们竟为末日积蓄了财宝!

4 Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts.

看,工人们收割了你们的庄田,你们却扣留他们的工资,这工资喊冤,收割工人的呼声,已进入了万军上主的耳中。

5 You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter.

你们在世上奢华宴乐,养肥了你们的心,等候宰杀的日子。

6 You have condemned; you have murdered the righteous one; he offers you no resistance. 2

你们定了义人的罪,杀害了他,他却没有抵抗你们。

7 3 Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains. 4

弟兄们,直到主的来临,应该忍耐。看,农夫多么忍耐,期待田地里宝贵的出产,直到获得时雨和晚雨。

8 You too must be patient. Make your hearts firm, because the coming of the Lord is at hand.

你们也该忍耐,坚固你们的心,因为主的来临已接近了。

9 Do not complain, brothers, about one another, that you may not be judged. Behold, the Judge is standing before the gates.

弟兄们,不要彼此抱怨,免得你们受审判;看,审判者已站在门前。

10 Take as an example of hardship and patience, brothers, the prophets who spoke in the name of the Lord.

弟兄们,应拿那些曾因上主的名,讲话的先知们,作为受苦和忍耐的模范。

11 Indeed we call blessed those who have persevered. You have heard of the perseverance of Job, and you have seen the purpose of the Lord, because "the Lord is compassionate and merciful."

看,我们称那些先前坚忍的人,是有福的:约伯的坚忍,你们听见了;上主赐给他的结局,你们也看见了,因为上主是满怀怜悯和慈爱的。

12 But above all, my brothers, do not swear, either by heaven or by earth or with any other oath, but let your "Yes" mean "Yes" and your "No" mean "No," that you may not incur condemnation. 5

可是我的弟兄们,最要紧的是不可起誓:不可指天起誓,不可指地起誓,不论什么誓都不可起;你们说话,是就说是,非就说非,免得你们招致审判。

13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praise.

你们中间有受苦的吗?他应该祈祷;有心安神乐的吗?他应该歌颂。

14 Is anyone among you sick? 6 He should summon the presbyters of the church, and they should pray over him and anoint (him) with oil in the name of the Lord,

你们中间有患病的吗?他该请教会的长老们来;他们该为他祈祷,因主的名给他传油:

15 and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven. 7

出于信德的祈祷,必救那病人,主必使他起来;并且如果他犯了罪,也必得蒙赦免。

16 Therefore, confess your sins to one another and pray for one another, that you may be healed. The fervent prayer of a righteous person is very powerful.

所以你们要彼此告罪,彼此祈祷,为得痊愈。义人恳切的祈祷,大有功效。

17 Elijah was a human being like us; yet he prayed earnestly that it might not rain, and for three years and six months it did not rain upon the land.

厄里亚与我们是有同样性情的人,他恳切祈求不要下雨,雨就三年零六个月没有下在地上;

18 Then he prayed again, and the sky gave rain and the earth produced its fruit.

他又祈求,天便降下雨来,地上也生出了果实。

19 My brothers, if anyone among you should stray from the truth and someone bring him back,

我的弟兄们,你们中谁若迷失了真理,而有人引他回头,

20 he should know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins. 8

该知道,那引罪人从迷途回头的人,必救自己的灵魂免于死亡,并遮盖许多罪过。


Footnotes(注解)

1 [1-6] Continuing with the theme of the transitory character of life on earth, the author points out the impending ruin of the godless. He denounces the unjust rich, whose victims cry to heaven for judgment on their exploiters (James 5:4-6). The decay and corrosion of the costly garments and metals, which symbolize wealth, prove them worthless and portend the destruction of their possessors (James 5:2-3).

2 [6] The author does not have in mind any specific crime in his readers' communities but rather echoes the Old Testament theme of the harsh oppression of the righteous poor (see Proverb 1:11; Wisdom 2:10, 12, 20).

3 [7-11] Those oppressed by the unjust rich are reminded of the need for patience, both in bearing the sufferings of human life (James 5:9) and in their expectation of the coming of the Lord. It is then that they will receive their reward (James 5:7-8, 10-11; cf Hebrews 10:25; 1 John 2:18).

4 [7] The early and the late rains: an expression related to the agricultural season in ancient Palestine (see Deut 11:14; Jeremiah 5:24; Joel 2:23).

5 [12] This is the threat of condemnation for the abuse of swearing oaths (cf Matthew 5:33-37). By heaven or by earth: these words were substitutes for the original form of an oath, to circumvent its binding force and to avoid pronouncing the holy name of God (see Exodus 22:10).

6 [14] In case of sickness a Christian should ask for the presbyters of the church, i.e., those who have authority in the church (cf Acts 15:2, 22-23; 1 Tim 5:17; Titus 1:5). They are to pray over the person and anoint with oil; oil was used for medicinal purposes in the ancient world (see Isaiah 1:6; Luke 10:34). In Mark 6:13, the Twelve anoint the sick with oil on their missionary journey. In the name of the Lord: by the power of Jesus Christ.

7 [15] The results of the prayer and anointing are physical health and forgiveness of sins. The Roman Catholic Church (Council of Trent, Session 14) declared that this anointing of the sick is a sacrament "instituted by Christ and promulgated by blessed James the apostle."

8 [20] When a Christian is instrumental in the conversion of a sinner, the result is forgiveness of sins and a reinstatement of the sinner to the life of grace.




伯多禄前书 1 Peter Chapter 1
1 Peter
Chapter 1

1 1 Peter, an apostle of Jesus Christ, to the chosen sojourners of the dispersion 2 in Pontus, Galatia, Cappadocia, Asia, and Bithynia,

耶稣基督的宗徒伯多禄致书给散居在本都、迦拉达、卡帕多细雅、亚细亚和彼提尼雅作旅客的选民:

2 in the foreknowledge of God the Father, through sanctification by the Spirit, for obedience and sprinkling with the blood of Jesus Christ: may grace and peace be yours in abundance.

你们被召选,是照天主的预定;受圣神祝圣,是为服事耶稣基督,和分沾他宝血洗净之恩。愿恩宠和平安丰富地赐予你们!

3 3 Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead,

愿我们的主耶稣基督的天主和父受赞美!他因自己的大仁慈,藉耶稣基督由死者中的复活,重生了我们,为获得那充满生命的希望,

4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you

为获得那为你们已存留在天上的不坏、无瑕、不朽的产业,

5 who by the power of God are safeguarded through faith, to a salvation that is ready to be revealed in the final time.

因为你们原是为天主的能力所保护,为使你们借着信德,而获得那已准备好,在最后时期出现的救恩。

6 4 In this you rejoice, although now for a little while you may have to suffer through various trials,

为此,你们要欢跃,虽然如今你们暂时还该在各种试探中受苦,

7 so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ.

这是为使你们的信德,得以精炼,比经过火炼而仍易消失的黄金,更有价值,好在耶稣基督显现时,堪受称赞、光荣和尊敬。

8 Although you have not seen him you love him; even though you do not see him now yet believe in him, you rejoice with an indescribable and glorious joy,

你们虽然没有见过他,却爱慕他;虽然你们如今仍看不见他,还是相信他;并且以不可言传,和充满光荣的喜乐而欢跃,

9 as you attain the goal of (your) faith, the salvation of your souls.

因为你们已把握住信仰的效果:灵魂的救恩。

10 5 Concerning this salvation, prophets who prophesied about the grace that was to be yours searched and investigated it,

关于这救恩,那些预言了你们要得恩宠的先知们,也曾经寻求过,考究过,

11 investigating the time and circumstances that the Spirit of Christ within them indicated when it testified in advance to the sufferings destined for Christ and the glories to follow them.

就是考究那在他们内的基督的圣神,预言那要临于基督的苦难,和以后的光荣时,指的是什么时期,或怎样的光景。

12 It was revealed to them that they were serving not themselves but you with regard to the things that have now been announced to you by those who preached the good news to you (through) the holy Spirit sent from heaven, things into which angels longed to look.

这一切给他们启示出来,并不是为他们自己,而是为给你们服务;这一切,如今借着给你们宣传福音的人,依赖由天上派遣来的圣神,传报给你们;对于这一切奥迹,连众天使也都切望窥探。

13 6 Therefore, gird up the loins of your mind, 7 live soberly, and set your hopes completely on the grace to be brought to you at the revelation of Jesus Christ.

为此,你们要束上腰,谨守心神;要清醒,要全心希望在耶稣基督显现时,给你们带来的恩宠;

14 Like obedient children, do not act in compliance with the desires of your former ignorance 8

要做顺命的子女,不要符合你们昔日在无知中生活的欲望,

15 but, as he who called you is holy, be holy yourselves in every aspect of your conduct,

但要像那召叫你们的圣者一样,在一切生活上是圣的,

16 for it is written,"Be holy because I (am) holy."

因为经上记载:‘你们应是圣的,因为我是圣的。’

17 Now if you invoke as Father him who judges impartially according to each one's works, conduct yourselves with reverence during the time of your sojourning,

你们既称呼那不看情面,而只按每人的作为行审判者为父,就该怀着敬畏,度过你们这旅居的时期。

18 realizing that you were ransomed from your futile conduct, handed on by your ancestors, not with perishable things like silver or gold

该知道:你们不是用能朽坏的金银等物,由你们祖传的虚妄生活中被赎出来的,

19 but with the precious blood of Christ as of a spotless unblemished lamb. 9

而是用宝血,即无玷无瑕的羔羊基督的宝血。

20 He was known before the foundation of the world but revealed in the final time for you,

他固然是在创世以前就被预定了的,但在最末的时期为了你们才出现,

21 who through him believe in God who raised him from the dead and gave him glory, so that your faith and hope are in God.

为使你们因着他,而相信那使他由死者中复活,并赐给他光荣的天主:这样你们的信德和望德,都同归于天主。

22 10 Since you have purified yourselves by obedience to the truth for sincere mutual love, love one another intensely from a (pure) heart.

你们既因服从真理,而洁净了你们的心灵,获得了真实无伪的弟兄之爱,就该以赤诚的心,热切相爱,

23 You have been born anew, not from perishable but from imperishable seed, through the living and abiding word of God, 11

因为你们原是赖天主生活而永存的圣言,不是由于能坏的,而是由于不能坏的种子,得以重生。

24 for:"All flesh is like grass, and all its glory like the flower of the field; the grass withers, and the flower wilts;

因为‘凡有血肉的都似草,他的一切美丽都似草上的花:草枯萎了,花也就凋谢了;

25 but the word of the Lord remains forever." This is the word that has been proclaimed to you.

但上主的话却永远常存:这话就是传报给你们的福音。



Footnotes(注解)

1 [1-2] The introductory formula names Peter as the writer (but see Introduction). In his comments to the presbyters (1 Peter 5:1), the author calls himself a"fellow presbyter." He addresses himself to the Gentile converts of Asia Minor. Their privileged status as a chosen and sanctified people makes them worthy of God's grace and peace. In contrast is their actual existence as aliens and sojourners, scattered among pagans, far from their true country.

2 [1] Dispersion: literally, diaspora; see James 1:1 and Introduction to that letter. Pontus . . . Bithynia: five provinces in Asia Minor, listed in clockwise order from the north, perhaps in the sequence in which a messenger might deliver the letter.

3 [3-5] A prayer of praise and thanksgiving to God who bestows the gift of new life and hope in baptism (new birth, 1 Peter 1:3) through the resurrection of Jesus Christ from the dead. The new birth is a sign of an imperishable inheritance (1 Peter 1:4), of salvation that is still in the future (to be revealed in the final time, 1 Peter 1:5).

4 [6-9] As the glory of Christ's resurrection was preceded by his sufferings and death, the new life of faith that it bestows is to be subjected , , to many trials (1 Peter 1:6) while achieving its goal: the glory of the fullness of salvation (1 Peter 1:9) at the coming of Christ (1 Peter 1:7).

5 [10-12] The Spirit of Christ (1 Peter 1:11) is here shown to have been present in the prophets, moving them to search, investigate, and prophesy about the grace of salvation that was to come (1 Peter 1:10), and in the apostles impelling them to preach the fulfillment of salvation in the message of Christ's sufferings and glory (1 Peter 1:12).

6 [13-25] These verses are concerned with the call of God's people to holiness and to mutual love by reason of their redemption through the blood of Christ (1 Peter 1:18-21).

7 [13] Gird up the loins of your mind: a figure reminiscent of the rite of Passover when the Israelites were in flight from their oppressors (Exodus 12:11), and also suggesting the vigilance of the Christian people in expectation of the parousia of Christ (Luke 12:35).

8 [14-16] The ignorance here referred to (1 Peter 1:14) was their former lack of knowledge of God, leading inevitably to godless conduct. Holiness (1 Peter 1:15-16), on the contrary, is the result of their call to the knowledge and love of God.

9 [19] Christians have received the redemption prophesied by Isaiah (Isaiah 52:3), through the blood (Jewish symbol of life) of the spotless lamb (Isaiah 53:7, 10; John 1:29; Romans 3:24-25; cf 1 Cor 6:20).

10 [22-25] The new birth of Christians (1 Peter 1:23) derives from Christ, the imperishable seed or sowing that produces a new and lasting existence in those who accept the gospel (1 Peter 1:24-25), with the consequent duty of loving one another (1 Peter 1:22).

11 [23] The living and abiding word of God: or,"the word of the living and abiding God."

  
伯多禄前书 1 Peter Chapter 2
1 Peter
Chapter 2

1 1 Rid yourselves of all malice and all deceit, insincerity, envy, and all slander;

所以你们应放弃各种邪恶、各种欺诈、虚伪、嫉妒和各种诽谤,

2 like newborn infants, long for pure spiritual milk so that through it you may grow into salvation,

应如初生的婴儿贪求属灵性的纯奶,为使你们靠着它生长,以致得救;

3 for you have tasted that the Lord is good. 2

何况你们已尝到了‘主是何等的甘饴。’

4 Come to him, a living stone, 3 rejected by human beings but chosen and precious in the sight of God,

你们接近了他,即接近了那为人所摈弃,但为天主所精选,所尊重的活石,

5 and, like living stones, let yourselves be built 4 into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ.

你们也就成了活石,建成一座属神的殿宇,成为一班圣洁的司祭,以奉献因耶稣基督而中悦天主的属神的祭品。

6 For it says in scripture: "Behold, I am laying a stone in Zion, a cornerstone, chosen and precious, and whoever believes in it shall not be put to shame."

这就是经上所记载的:‘看,我要在熙雍安放一块精选的,宝贵的基石,凡信赖他的,决不会蒙羞。’

7 Therefore, its value is for you who have faith, but for those without faith: "The stone which the builders rejected has become the cornerstone,"

所以为你们信赖的人,是一种荣幸;但为不信赖的人,是‘匠人弃而不用的石头,反而成了屋角的基石;’

8 and "A stone that will make people stumble, and a rock that will make them fall." They stumble by disobeying the word, as is their destiny.

并且是‘一块绊脚石,和一块使人跌倒的盘石。’他们由于不相信天主的话,而绊倒了,这也是为他们预定了的。

9 5 But you are "a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises" of him who called you out of darkness into his wonderful light.

至于你们,你们却是特选的种族,王家的司祭,圣洁的国民,属于主的民族,为叫你们宣扬那由黑暗中召叫你们,进入他奇妙之光者的荣耀。

10 Once you were "no people" but now you are God's people; you "had not received mercy" but now you have received mercy.

你们从前不是天主的人民,如今却是天主的人民;从前没有蒙受爱怜,如今却蒙受了爱怜。

11 6 Beloved, I urge you as aliens and sojourners 7 to keep away from worldly desires that wage war against the soul.

亲爱的!我劝你们作侨民和作旅客的,应戒绝与灵魂作战的肉欲;

12 Maintain good conduct among the Gentiles, so that if they speak of you as evildoers, they may observe your good works and glorify God on the day of visitation.

在外教人中要常保持良好的品行,好使那些诽谤你们为作恶者的人,因见到你们的善行,而在主眷顾的日子,归光荣于天主。

13 8 Be subject to every human institution for the Lord's sake, whether it be to the king as supreme

你们要为主的缘故,服从人立的一切制度:或是服从帝王为最高的元首,

14 or to governors as sent by him for the punishment of evildoers and the approval of those who do good.

或是服从帝王派遣来惩罚作恶者,奖赏行善者的总督,

15 For it is the will of God that by doing good you may silence the ignorance of foolish people.

因为这原是天主的旨意:要你们行善,使那些愚蒙无知的人,闭口无言。

16 Be free, yet without using freedom as a pretext for evil, but as slaves of God.

你们要做自由的人,却不可做以自由为掩饰邪恶的人,但该做天主的仆人;

17 Give honor to all, love the community, fear God, honor the king.

要尊敬众人,友爱弟兄,敬畏天主,尊敬君王。

18 9 Slaves, be subject to your masters with all reverence, not only to those who are good and equitable but also to those who are perverse.

你们做家仆的,要以完全敬畏的心服从主人,不但对良善和温柔的,就是对残暴的,也该如此。

19 For whenever anyone bears the pain of unjust suffering because of consciousness of God, that is a grace.

谁若明知是天主的旨意,而忍受不义的痛苦:这才是中悦天主的事。

20 But what credit is there if you are patient when beaten for doing wrong? But if you are patient when you suffer for doing what is good, this is a grace before God.

若你们因犯罪被打而受苦,那还有什么光荣?但若因行善而受苦,而坚心忍耐:这才是中悦天主的事。

21 For to this you have been called, because Christ also suffered 10 for you, leaving you an example that you should follow in his footsteps.

你们原是为此而蒙召的,因为基督也为你们受了苦,给你们留下了榜样,叫你们追随他的足迹。

22 "He committed no sin, and no deceit was found in his mouth." 11

‘他没有犯过罪,他口中也从未出过谎言;’

23 When he was insulted, he returned no insult; when he suffered, he did not threaten; instead, he handed himself over to the one who judges justly.

他受辱骂,却不还骂;他受虐待,却不报复,只将自己交给那照正义行审判的天主;

24 He himself bore our sins in his body upon the cross, so that, free from sin, we might live for righteousness. By his wounds you have been healed.

他在自己的身上,亲自承担了我们的罪过,上了木架,为叫我们死于罪恶,而活于正义;‘你们是因他的创伤而获得了痊愈。’

25 For you had gone astray like sheep, but you have now returned to the shepherd and guardian of your souls. 12

你们从前有如迷途的亡羊,如今却被领回,归依你们的灵牧和监督。



Footnotes(注解)

1 [1-3] Growth toward salvation is seen here as two steps: first, stripping away all that is contrary to the new life in Christ; second, the nourishment (pure spiritual milk) that the newly baptized have received.

2 [3] Tasted that the Lord is good: cf Psalm 34:8.

3 [4-8] Christ is the cornerstone (cf Isaiah 28:16) that is the foundation of the spiritual edifice of the Christian community (1 Peter 2:5). To unbelievers, Christ is an obstacle and a stumbling block on which they are destined to fall (1 Peter 2:8); cf Romans 11:11.

4 [5] Let yourselves be built: the form of the Greek word could also be indicative passive, "you are being built" (cf 2 Peter 2:9).

5 [9-10] The prerogatives of ancient Israel mentioned here are now more fully and fittingly applied to the Christian people: "a chosen race" (cf Isaiah 43:20-21) indicates their divine election (Eph 1:4-6); "a royal priesthood" (cf Exodus 19:6) to serve and worship God in Christ, thus continuing the priestly functions of his life, passion, and resurrection; "a holy nation" (Exodus 19:6) reserved for God, a people he claims for his own (cf Malachi 3:17) in virtue of their baptism into his death and resurrection. This transcends all natural and national divisions and unites the people into one community to glorify the one who led them from the darkness of paganism to the light of faith in Christ. From being "no people" deprived of all mercy, they have become the very people of God, the chosen recipients of his mercy (cf Hosea 1:9; 2:23).

6 [2:11-3:12] After explaining the doctrinal basis for the Christian community, the author makes practical applications in terms of the virtues that should prevail in all the social relationships of the members of the community: good example to Gentile neighbors (1 Peter 2:11-12); respect for human authority (1 Peter 2:13-17); obedience, patience, and endurance of hardship in domestic relations (1 Peter 2:18-25); Christian behavior of husbands and wives (1 Peter 3:1-7); mutual charity (1 Peter 3:8-12).

7 [11] Aliens and sojourners: no longer signifying absence from one's native land (Genesis 23:4), this image denotes rather their estrangement from the world during their earthly pilgrimage (see also 1 Peter 1:1, 17).

8 [13-17] True Christian freedom is the result of being servants of God (16; see the note on 1 Peter 2:18-23). It includes reverence for God, esteem for every individual, and committed love for fellow Christians (1 Peter 2:17). Although persecution may threaten, subjection to human government as urged (1 Peter 2:13, 17) and concern for the impact of Christians' conduct on those who are not Christians (1 Peter 2:12, 15).

9 [18-21] Most of the labor in the commercial cities of first-century Asia Minor was performed by a working class of slaves. The sense of freedom contained in the gospel undoubtedly caused great tension among Christian slaves: witness the special advice given concerning them here and in 1 Cor 7:21-24; Eph 6:5-8; Col 3:22-25; Phl. The point made here does not have so much to do with the institution of slavery, which the author does not challenge, but with the nonviolent reaction (1 Peter 2:20) of slaves to unjust treatment. Their patient suffering is compared to that of Jesus (1 Peter 2:21), which won righteousness for all humanity.

10 [21] Suffered: some ancient manuscripts and versions read "died" (cf 1 Peter 3:18).

11 [22-25] After the quotation of Isaiah 53:9b, the passage describes Jesus' passion with phrases concerning the Suffering Servant from Isaiah 53:4-12, perhaps as employed in an early Christian confession of faith; cf 1 Peter 1:18-21 and 1 Peter 3:18-22.

12 [25] The shepherd and guardian of your souls: the familiar shepherd and flock figures express the care, vigilance, and love of God for his people in the Old Testament (Psalm 23; Isaiah 40:11; Jeremiah 23:4-5; Ezekiel 34:11-16) and of Jesus for all humanity in the New Testament (Matthew 18:10-14; Luke 15:4-7; John 10:1-16; Hebrews 13:20).



伯多禄前书 1 Peter Chapter 3
1 Peter
Chapter 3

1 1 Likewise, you wives should be subordinate to your husbands so that, even if some disobey the word, they may be won over without a word by their wives' conduct

同样,你们做妻子的,应当服从自己的丈夫,好叫那些不信从天主话的,为了妻子无言的品行而受感化,

2 when they observe your reverent and chaste behavior.

因为他们看见了,你们怀有敬畏的贞洁品行。

3 Your adornment should not be an external one: braiding the hair, wearing gold jewelry, or dressing in fine clothes,

你们的装饰不应是外面的发型、金饰,或衣服的装束,

4 but rather the hidden character of the heart, expressed in the imperishable beauty of a gentle and calm disposition, which is precious in the sight of God.

而应是那藏于内心,基于不朽的温柔,和宁静心神的人格:这在天主前才是宝贵的。

5 For this is also how the holy women who hoped in God once used to adorn themselves and were subordinate to their husbands;

从前那些仰望天主的圣妇,正是这样装饰了自己,服从了自己的丈夫。

6 thus Sarah obeyed Abraham, calling him "lord." You are her children when you do what is good and fear no intimidation.

就如撒辣听从了亚巴郎,称他为"主";你们如果行善,不害怕任何恐吓,你们就是她的女儿。

7 Likewise, you husbands should live with your wives in understanding, showing honor to the weaker female sex, since we are joint heirs of the gift of life, so that your prayers may not be hindered. 2

同样,你们作丈夫的,应该凭着信仰的智慧与妻子同居,待她们有如较为脆弱的器皿,尊敬她们,有如与你们共享生命恩宠的继承人:这样你们的祈祷便不会受到阻碍。

8 3 Finally, all of you, be of one mind, sympathetic, loving toward one another, compassionate, humble.

总之,你们都该同心合意,互表同情,友爱弟兄,慈悲为怀,谦逊温和;

9 Do not return evil for evil, or insult for insult; but, on the contrary, a blessing, because to this you were called, that you might inherit a blessing.

总不要以恶报恶,以骂还骂;但要祝福,因为你们原是为继承祝福而蒙召的。

10 For: "Whoever would love life and see good days must keep the tongue from evil and the lips from speaking deceit,

所以‘凡愿意爱惜生命,和愿意享见幸福日子的,就应谨守口舌,不说坏话,克制嘴唇,不言欺诈;

11 must turn from evil and do good, seek peace and follow after it.

躲避邪恶,努力行善,寻求和平,全心追随,

12 For the eyes of the Lord are on the righteous and his ears turned to their prayer, but the face of the Lord is against evildoers."

因为上主的双目垂顾正义的人,他的两耳俯听他们的哀声;但上主的威容敌视作恶的人。’

13 4 Now who is going to harm you if you are enthusiastic for what is good?

如果你们热心行善,谁能加害你们呢?

14 But even if you should suffer because of righteousness, blessed are you. Do not be afraid or terrified with fear of them,

但若你们为正义而受苦,才是有福的。你们不要害怕人们的恐吓,也不要心乱,

15 but sanctify Christ as Lord in your hearts. Always be ready to give an explanation to anyone who asks you for a reason for your hope,

你们但要在心内尊崇基督为主;若有人询问你们心中所怀希望的理由,你们要时常准备答复,

16 but do it with gentleness and reverence, keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame.

且要以温和、以敬畏之心答复,保持纯洁的良心,好使那些诬告你们在基督内有良好品行的人,在他们诽谤你们的事上,感到羞愧。

17 For it is better to suffer for doing good, if that be the will of God, than for doing evil.

若天主的旨意要你们因行善而受苦,自然比作恶而受苦更好,

18 For Christ also suffered 5 for sins once, the righteous for the sake of the unrighteous, that he might lead you to God. Put to death in the flesh, he was brought to life in the spirit.

因为基督也曾一次为罪而死,且是义人代替不义的人,为将我们领到天主面前;就肉身说,他固然被处死了;但就神魂说,他却复活了。

19 In it he also went to preach to the spirits in prison, 6

他藉这神魂,曾去给那些在狱中的灵魂宣讲过;

20 who had once been disobedient while God patiently waited in the days of Noah during the building of the ark, in which a few persons, eight in all, were saved through water.

这些灵魂从前在诺厄建造方舟的时日,天主耐心期待之时,原是不信的人;当时赖方舟经过水而得救的不多,只有八个生灵。

21 This prefigured baptism, which saves you now. It is not a removal of dirt from the body but an appeal to God 7 for a clear conscience, through the resurrection of Jesus Christ,

这水所预表的圣洗,如今赖耶稣基督的复活拯救了你们,并不是涤除肉体的污秽,而是向天主要求一纯洁的良心。

22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to him.

至于耶稣基督,他升了天,坐在天主的右边,众天使、掌权者和异能者都屈伏在他权下。



Footnotes〔注解〕

1 [1-6] The typical marital virtues of women of the ancient world, obedience, reverence, and chastity (1 Peter 3:1-2), are outlined here by the author, who gives them an entirely new motivation: Christian wives are to be virtuous so that they may be instrumental in the conversion of their husbands. In imitation of holy women in the past (1 Peter 3:5) they are to cultivate the interior life (1 Peter 3:4) instead of excessive concern with their appearance (1 Peter 3:3).

2 [7] Husbands who do not respect their wives will have as little success in prayer as those who, according to Paul, have no love: their prayers will be "a resounding gong or a clashing cymbal" (1 Cor 13:1). Consideration for others is shown as a prerequisite for effective prayer also in Matthew 5:23-24; 1 Cor 11:20-22; James 4:3. After all, whatever the social position of women in the world and in the family, they are equal recipients of the gift of God's salvation. Paul is very clear on this point, too (see 1 Cor 11:11-12; Gal 3:28).

3 [8-12] For the proper ordering of Christian life in its various aspects as described in 1 Peter 2:11-3:9, there is promised the blessing expressed in Psalm 34:13-17. In the Old Testament this refers to longevity and prosperity; here, it also refers to eternal life.

4 [13-22] This exposition, centering on 1 Peter 3:17, runs as follows: by his suffering and death Christ the righteous one saved the unrighteous (1 Peter 3:18); by his resurrection he received new life in the spirit, which he communicates to believers through the baptismal bath that cleanses their consciences from sin. As Noah's family was saved through water, so Christians are saved through the waters of baptism (1 Peter 3:19-22). Hence they need not share the fear of sinners; they should rather rejoice in suffering because of their hope in Christ. Thus their innocence disappoints their accusers (1 Peter 3:13-16; cf Matthew 10:28; Romans 8:35-39).

5 [18] Suffered: very many ancient manuscripts and versions read "died." Put to death in the flesh: affirms that Jesus truly died as a human being. Brought to life in the spirit: that is, in the new and transformed existence freed from the limitations and weaknesses of natural human life (cf 1 Cor 15:45).

6 [19] The spirits in prison: it is not clear just who these spirits are. They may be the spirits of the sinners who died in the flood, or angelic powers, hostile to God, who have been overcome by Christ (cf 1 Peter 3:22; Genesis 6:4; Enoch 6-36, especially 1 Peter 3:21:6; 2 Enoch 7:1-5).

7 [21] Appeal to God: this could also be translated "pledge," that is, a promise on the part of Christians to live with a good conscience before God, or a pledge from God of forgiveness and therefore a good conscience for us.

  
伯多禄前书 1 Peter Chapter 4
1 Peter
Chapter 4

1 1 Therefore, since Christ suffered in the flesh, arm yourselves also with the same attitude (for whoever suffers in the flesh has broken with sin),

基督既然在肉身上受了苦难,你们就应该具备同样的见识,深信凡在肉身上受苦的,便与罪恶断绝了关系;

2 so as not to spend what remains of one's life in the flesh on human desires, but on the will of God.

今后不再顺从人性的情欲,而只随从天主的意愿,在肉身内度其余的时日。

3 For the time that has passed is sufficient for doing what the Gentiles like to do: living in debauchery, evil desires, drunkenness, orgies, carousing, and wanton idolatry.

过去的时候,你们实行外教人的欲望,生活在放荡、情欲、酗酒、宴乐、狂饮和违法的偶像崇拜中,这已经够了!

4 They are surprised that you do not plunge into the same swamp of profligacy, and they vilify you;

由于你们不再同他们狂奔于淫荡的洪流中,他们便引以为怪,遂诽谤你们;

5 but they will give an account to him who stands ready to judge the living and the dead.

但他们要向那已准备审判生死者的主交账。

6 For this is why the gospel was preached even to the dead 2 that, though condemned in the flesh in human estimation, they might live in the spirit in the estimation of God.

也正是为此,给死者宣讲了这福音:他们虽然肉身方面如同人一样受了惩罚,可是神魂方面却同天主一起生活。

7 3 The end of all things is at hand. Therefore, be serious and sober for prayers.

万事的结局已临近了,所以你们应该慎重,应该醒寤祈祷。

8 Above all, let your love for one another be intense, because love covers a multitude of sins. 4

最重要的是:你们应该彼此热切相爱,因为爱德遮盖许多罪过;

9 Be hospitable to one another without complaining.

要彼此款待,而不出怨言。

10 As each one has received a gift, use it to serve one another as good stewards of God's varied grace.

各人应依照自己所领受的神恩,彼此服事,善做天主各种恩宠的管理员。

11 Whoever preaches, let it be with the words of God; whoever serves, let it be with the strength that God supplies, so that in all things God may be glorified through Jesus Christ, to whom belong glory and dominion forever and ever. Amen. 5

谁若讲道,就该按天主的话讲;谁若服事,就该本着天主所赐的德能服事,好叫天主在一切事上,因耶稣基督而受到光荣:愿光荣和权能归于他,至于无穷之世。阿们。

12 6 Beloved, do not be surprised that a trial by fire is occurring among you, as if something strange were happening to you.

亲爱的,你们不要因为在你们中,有试探你们的烈火而惊异,好象遭遇了一件新奇的事;

13 But rejoice to the extent that you share in the sufferings of Christ, so that when his glory is revealed you may also rejoice exultantly.

反而要喜欢,因为分受了基督的苦难,这样好使你们在他光荣显现的时候,也能欢喜踊跃。

14 If you are insulted for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you.

如果你们为了基督的名字,受人辱骂,便是有福的,因为光荣的神,即天主的神,就安息在你们身上。

15 But let no one among you be made to suffer as a murderer, a thief, an evildoer, or as an intriguer.

惟愿你们中谁也不要因做凶手,或强盗,或坏人,或做煽乱的人而受苦。

16 But whoever is made to suffer as a Christian should not be ashamed but glorify God because of the name.

但若因为是基督徒而受苦,就不该以此为耻,反要为这名称光荣天主,

17 For it is time for the judgment to begin with the household of God; if it begins with us, how will it end for those who fail to obey the gospel of God?

因为时候已经到了,审判必从天主的家开始;如果先从我们开始,那些不信从天主福音者的结局,又将怎样呢?

18"And if the righteous one is barely saved, where will the godless and the sinner appear?"

‘如果义人还难以得救,那么恶人和罪人,要有什么结果呢?’

19 As a result, those who suffer in accord with God's will hand their souls over to a faithful creator as they do good.

故此,凡照天主旨意受苦的人,也要把自己的灵魂托付给忠信的造物主,专务行善。



Footnotes〔注解〕

1 [1-6] Willingness to suffer with Christ equips the Christian with the power to conquer sin (1). Christ is here portrayed as the judge to whom those guilty of pagan vices must render an account (1 Peter 4:5; cf John 5:22-27; Acts 10:42; 2 Tim 4:1).

2 [6] The dead: these may be the sinners of the flood generation who are possibly referred to in 1 Peter 3:19. But many scholars think that there is no connection between these two verses, and that the dead here are Christians who have died since hearing the preaching of the gospel.

3 [7-11] The inner life of the eschatological community is outlined as the end (the parousia of Christ) and the judgment draws near in terms of seriousness, sobriety, prayer, and love expressed through hospitality and the use of one's gifts for the glory of God and of Christ.

4 [8] Love covers a multitude of sins: a maxim based on Proverb 10:12; see also Psalm 32:1; James 5:20.

5 [11] Some scholars feel that this doxology concludes the part of the homily addressed specifically to the newly baptized, begun in 1 Peter 1:3; others that it concludes a baptismal liturgy. Such doxologies do occur within a New Testament letter, e.g., Romans 9:5. Some propose that 1 Peter 4:11 was an alternate ending, with 1 Peter 4:12-5:14 being read in places where persecution was more pressing. But such doxologies usually do not occur at the end of letters (the only examples are 2 Peter 3:18, Jude 1:25, and Romans 16:27, the last probably a liturgical insertion).

6 [12-19] The suffering to which the author has already frequently referred is presented in more severe terms. This has led some scholars to see these verses as referring to an actual persecution. Others see the heightening of the language as only a rhetorical device used at the end of the letter to emphasize the suffering motif.

伯多禄前书 1 Peter Chapter 5
1 Peter
Chapter 5

1 1 So I exhort the presbyters 2 among you, as a fellow presbyter and witness to the sufferings of Christ and one who has a share in the glory to be revealed.

所以我这同为长老的,为基督苦难作证的,以及同享那将要显示的光荣的人,劝勉你们中间的众长老:

2 Tend the flock of God in your midst, (overseeing) not by constraint but willingly, as God would have it, not for shameful profit but eagerly.

你们务要牧放天主托付给你们的羊群;尽监督之职,不是出于不得已,而是出于甘心,随天主的圣意;也不是出于贪卑鄙的利益,而是出于情愿;

3 Do not lord it over those assigned to you, but be examples to the flock.

不是做托你们照管者的主宰,而是做群羊的模范:

4 And when the chief Shepherd is revealed, you will receive the unfading crown of glory. 3

这样,当总司牧出现时,你们必领受那不朽的荣冠。

5 4 Likewise, you younger members, 5 be subject to the presbyters. And all of you, clothe yourselves with humility in your dealings with one another, for: "God opposes the proud but bestows favor on the humble."

同样,你们青年人,应该服从长老;大家都该穿上谦卑作服装,彼此侍候,因为‘天主拒绝骄傲人,却赏赐恩宠于谦逊人。’

6 So humble yourselves under the mighty hand of God, that he may exalt you in due time.

为此,你们该屈服在天主大能的手下,这样在适当的时候,他必举扬你们;

7 Cast all your worries upon him because he cares for you.

将你们的一切挂虑都托给他,因为他必关照你们。

8 Be sober and vigilant. Your opponent the devil is prowling around like a roaring lion looking for (someone) to devour.

你们要节制,要醒寤,因为,你们的仇敌魔鬼,如同咆哮的狮子巡游,寻找可吞食的人;

9 Resist him, steadfast in faith, knowing that your fellow believers throughout the world undergo the same sufferings.

应以坚固的信德抵抗他,也该知道:你们在世上的众弟兄,都遭受同样的苦痛。

10 The God of all grace who called you to his eternal glory through Christ (Jesus) will himself restore, confirm, strengthen, and establish you after you have suffered a little.

那赐万恩的天主,即在基督内召叫你们进入他永远光荣的天主,在你们受少许苦痛之后,必要亲自使你们更为成全、坚定、强健、稳固。

11 To him be dominion forever. Amen.

愿光荣与权能归于他,至于无穷之世。阿们。

12 I write you this briefly through Silvanus, 6 whom I consider a faithful brother, exhorting you and testifying that this is the true grace of God. Remain firm in it.

我借忠信的弟兄息耳瓦诺,给你们写了这封我认为简短的书信,为劝勉你们,并为证明这实在是天主的恩宠:在这恩宠上你们应该站稳。

13 The chosen one 7 at Babylon sends you greeting, as does Mark, my son.

与你们一同被选的巴比伦教会问候你们;我儿马尔谷也问候你们。

14 Greet one another with a loving kiss. Peace to all of you who are in Christ.

你们要以爱的亲吻,彼此问候。愿平安与在基督内的你们众人同在。



Footnotes(注解)

1 [1-4] In imitation of Christ, the chief shepherd, those entrusted with a pastoral office are to tend the flock by their care and example.

2 [1] Presbyters: the officially appointed leaders and teachers of the Christian community (cf 1 Tim 5:17-18; Titus 1:5-8; James 5:14).

3 [4] See the note on 1 Peter 2:25.

4 [5-11] The community is to be subject to the presbyters and to show humility toward one another and trust in God's love and care (1 Peter 5:5-7). With sobriety, alertness, and steadfast faith they must resist the evil one; their sufferings are shared with Christians everywhere (1 Peter 5:8-9). They will be strengthened and called to eternal glory (1 Peter 5:10-11).

5 [5] Younger members: this may be a designation for office-holders of lesser rank.

6 [12] Silvanus: the companion of Paul (see 2 Cor 1:19; 1 Thes 1:1; 2 Thes 1:1). Jews and Jewish Christians, like Paul, often had a Hebrew name (Saoul, Silas) and a Greek or Latin name (Paul, Silvanus). On Silvanus's possible role as amanuensis, see Introduction.

7 [13] The chosen one: feminine, referring to the Christian community (ekklesia) at Babylon, the code name for Rome in Rev 14:8; 17:5; 18:2. Mark, my son: traditionally a prominent disciple of Peter and co-worker at the church in Rome, perhaps the John Mark referred to in Acts 12:12, 25; 13:5, 13; and in Acts 15:37-39, a companion of Barnabas. Perhaps this is the same Mark mentioned as Barnabas's cousin in Col 4:10, a co-worker with Paul in Philippians 1:24 (see also 2 Tim 4:11).

伯多禄后书 2 Peter Chapter 1
2 Peter
Chapter 1

1 1 Symeon Peter, a slave and apostle of Jesus Christ, to those who have received a faith of equal value to ours through the righteousness of our God and savior Jesus Christ:

耶稣基督的仆人和宗徒西满伯多禄,致书给那些因我们的天主和救主耶稣基督的正义,与我们分享同样宝贵信德的人。

2 may grace and peace be yours in abundance through knowledge 2 of God and of Jesus our Lord.

愿恩宠与平安,因认识天主和我们的主耶稣,丰富地赐予你们。

3 3 4 His divine power has bestowed on us everything that makes for life and devotion, through the knowledge of him who called us by his own glory and power.

因为我们认识了那借自己的光荣和德能,召叫我们的基督,基督天主性的大能,就将各种关乎生命和虔敬的恩惠,赏给了我们,

4 Through these, he has bestowed on us the precious and very great promises, so that through them you may come to share in the divine nature, after escaping from the corruption that is in the world because of evil desire.

并借着自己的光荣和德能,将最大和宝贵的恩许赏给了我们,为使你们借着这些恩许,在逃脱世界上所有败坏的贪欲之后,能成为有分于天主性体的人。

5 5 For this very reason, make every effort to supplement your faith with virtue, virtue with knowledge,

正为了这个原故,你们要全力奋勉,在你们的信仰上还要加毅力,在毅力上加知识,

6 knowledge with self-control, self-control with endurance, endurance with devotion,

在知识上加节制,在节制上加忍耐,在忍耐上加虔敬,

7 devotion with mutual affection, mutual affection with love.

在虔敬上加兄弟的友爱,在兄弟的友爱上加爱德。

8 If these are yours and increase in abundance, they will keep you from being idle or unfruitful in the knowledge of our Lord Jesus Christ.

实在,这些德行如果存在你们内,且不断增添,你们决不致于在认识我们的主耶稣基督上,成为不工作,不结果实的人,

9 Anyone who lacks them is blind and shortsighted, forgetful of the cleansing of his past sins.

因为那没有这些德行的,便是瞎子,是近视眼,忘却了他从前的罪恶已被清除。

10 6 Therefore, brothers, be all the more eager to make your call and election firm, for, in doing so, you will never stumble.

为此,弟兄们,你们更要尽心竭力,使你们的蒙召和被选,赖善行而坚定不移;倘若你们这样作,决不会跌倒。

11 For, in this way, entry into the eternal kingdom of our Lord and savior Jesus Christ will be richly provided for you.

的确,这样你们便更有把握,进入我们的主和救主耶稣基督永远的国。

12 7 Therefore, I will always remind you of these things, even though you already know them and are established in the truth you have.

为此,纵然你们已知道这些事,已坚定在所怀有的真理之上,我还是要常提醒你们。

13 I think it right, as long as I am in this "tent," 8 to stir you up by a reminder,

我以为只要我还在这帐幕内,就有义务以劝言来鼓励你们。

14 since I know that I will soon have to put it aside, as indeed our Lord Jesus Christ has shown me.

我知道我的帐幕快要拆卸了,一如我们的主耶稣基督指示给我的。

15 I shall also make every effort to enable you always to remember these things after my departure.

我要尽心竭力使你们在我去世以后,也时常记念这些事。

16 We did not follow cleverly devised myths when we made known to you the power and coming 9 of our Lord Jesus Christ, but we had been eyewitnesses of his majesty.

我们将我们的主耶稣基督的大能和来临,宣告给你们,并不是依据虚构的荒诞故事,而是因为我们亲眼见过他的威荣。

17 For he received honor and glory from God the Father 10 when that unique declaration came to him from the majestic glory, "This is my Son, my beloved, with whom I am well pleased."

他实在由天主接受了尊敬和光荣,因那时曾有这样的声音,从显赫的光荣中发出来,向他说:"这是我的爱子,我所喜悦的。"

18 We 11 ourselves heard this voice come from heaven while we were with him on the holy mountain.

这来自天上的声音,是我们同他在那座圣山上的时候,亲自听见的。

19 Moreover, we possess the prophetic message that is altogether reliable. You will do well to be attentive to it, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts.

因此,我们认定先知的话更为确实,对这话你们当十分留神,就如留神在暗中发光的灯,直到天亮,晨星在你们的心中升起的时候。

20 12 Know this first of all, that there is no prophecy of scripture that is a matter of personal interpretation,

最主要的,你们应知道经上的一切预言,决不应随私人的解释,

21 for no prophecy ever came through human will; but rather human beings moved by the holy Spirit spoke under the influence of God.

因为预言从来不是由人的意愿而发的,而是由天主所派遣的圣人,在圣神推动之下说出来的。



Footnotes(注解)

1 [1] Symeon Peter: on the authorship of 2 Peter, see Introduction; on the spelling here of the Hebrew name Simon, cf Acts 15:14. The greeting is especially similar to those in 1 Peter and Jude. The words translated our God and savior Jesus Christ could also be rendered "our God and the savior Jesus Christ"; cf 2 Peter 1:11; 2:20; 3:2, 18.

2 [2] Knowledge: a key term in the letter (2 Peter 1:3, 8; 2:20; 3:18), perhaps used as a Christian emphasis against gnostic claims.

3 [3-4] Christian life in its fullness is a gift of divine power effecting a knowledge of Christ and the bestowal of divine promises (2 Peter 3:4, 9). To share in the divine nature, escaping from a corrupt world, is a thought found elsewhere in the Bible but expressed only here in such Hellenistic terms, since it is said to be accomplished through knowledge (2 Peter 1:3); cf 2 Peter 1:2; 2:20; but see also John 15:4; 17:22-23; Romans 8:14-17; Hebrews 3:14; 1 John 1:3; 3:2.

4 [3] By his own glory and power: the most ancient papyrus and the best codex read "through glory and power."

5 [5-9] Note the climactic gradation of qualities (2 Peter 1:5-7), beginning with faith and leading to the fullness of Christian life, which is love; cf Romans 5:3-4; Gal 5:6, 22 for a similar series of "virtues," though the program and sense here are different than in Paul. The fruit of these is knowledge of Christ (2 Peter 1:8) referred to in 2 Peter 1:3; their absence is spiritual blindness (2 Peter 1:9).

6 [10-11] Perseverance in the Christian vocation is the best preventative against losing it and the safest provision for attaining its goal, the kingdom. Kingdom of . . . Christ, instead of "God," is unusual; cf Col 1:13 and Matthew 13:41, as well as the righteousness of . . . Christ (2 Peter 1:1).

7 [12-19] The purpose in writing is to call to mind the apostle's witness to the truth, even as he faces the end of his life (2 Peter 1:12-15), his eyewitness testimony to Christ (1 Peter 1:16-18), and the true prophetic message (2 Peter 1:19) through the Spirit in scripture (2 Peter 1:20-21), in contrast to what false teachers are setting forth (2 Peter 2).

8 [13] Tent: a biblical image for transitory human life (Isaiah 38:12), here combined with a verb that suggests not folding or packing up a tent but its being discarded in death (cf 2 Cor 5:1-4).

9 [16] Coming: in Greek parousia, used at 2 Peter 3:4, 12 of the second coming of Christ. The word was used in the extrabiblical writings for the visitation of someone in authority; in Greek cult and Hellenistic Judaism it was used for the manifestation of the divine presence. That the apostles made known has been interpreted to refer to Jesus' transfiguration (2pe 1:17) or to his entire first coming or to his future coming in power (2 Peter 3).

10 [17] The author assures the readers of the reliability of the apostolic message (including Jesus' power, glory, and coming; cf the note on 2 Peter 1:16) by appeal to the transfiguration of Jesus in glory (cf Matthew 17:1-8 and parallels) and by appeal to the prophetic message (2 Peter 1:19; perhaps Numbers 24:17). Here, as elsewhere, the New Testament insists on continued reminders as necessary to preserve the historical facts about Jesus and the truths of the faith; cf 2 Peter 3:1-2; 1 Cor 11:2; 15:1-3. My Son, my beloved: or, "my beloved Son."

11 [18] We: at Jesus' transfiguration, referring to Peter, James, and John (Matthew 17:1).

12 [20-21] Often cited, along with 2 Tim 3:16, on the "inspiration" of scripture or against private interpretation, these verses in context are directed against the false teachers of 2 Peter 2 and clever tales (2 Peter 1:16). The prophetic word in scripture comes admittedly through human beings (2 Peter 1:21), but moved by the holy Spirit, not from their own interpretation, and is a matter of what the author and Spirit intended, not the personal interpretation of false teachers. Instead of under the influence of God, some manuscripts read "holy ones of God."

伯多禄后书 2 Peter Chapter 2
2 Peter
Chapter 2

1 1 There were also false prophets among the people, just as there will be false teachers among you, who will introduce destructive heresies and even deny the Master who ransomed them, bringing swift destruction on themselves.

从前连在选民中,也有过假先知;同样,将来在你们中,也要出现假教师,他们要倡导使人丧亡的异端,连救赎他们的主,也都敢否认:这是自取迅速的丧亡。

2 Many will follow their licentious ways, and because of them the way of truth will be reviled.

有许多人将要随从他们的放荡,甚至真理之道,也要因他们而受到诽谤。

3 In their greed they will exploit you with fabrications, but from of old their condemnation has not been idle and their destruction does not sleep.

他们因贪吝成性,要以花言巧语在你们身上营利;可是他们的案件自古以来,就未安闲,他们的丧亡也决不稍息。

4 2 3 For if God did not spare the angels when they sinned, but condemned them to the chains of Tartarus and handed them over to be kept for judgment;

天主既然没有宽免犯罪的天使,把他们投入了地狱,囚在幽暗的深坑,拘留到审判之时;

5 4 and if he did not spare the ancient world, even though he preserved Noah, a herald of righteousness, together with seven others, when he brought a flood upon the godless world;

既然没有宽免古时的世界,曾引来洪水淹灭了恶人的世界,只保存了宣讲正义的诺厄一家八口;

6 and if he condemned the cities of Sodom and Gomorrah (to destruction), reducing them to ashes, making them an example for the godless (people) of what is coming;

又降罚了索多玛和哈摩辣城,使之化为灰烬,至于毁灭,以作后世作恶者的鉴戒,

7 and if he rescued Lot, a righteous man oppressed by the licentious conduct of unprincipled people

只救出了那因不法之徒的放荡生活而悲伤的义人罗特-

8 (for day after day that righteous man living among them was tormented in his righteous soul at the lawless deeds that he saw and heard),

因为这义人住在他们中,他正直的灵魂,天天因所见所闻的不法行为,感到苦恼--

9 then the Lord knows how to rescue the devout from trial and to keep the unrighteous under punishment for the day of judgment,

那么,上主自然也知道拯救虔诚的人,脱离磨难,而存留不义的人,等候审判的日子受处罚,

10 5 and especially those who follow the flesh with its depraved desire and show contempt for lordship. 6 Bold and arrogant, they are not afraid to revile glorious beings,

尤其是存留那些随从肉欲,而生活在污秽情欲中的人,以及那些轻视他们都是些胆大骄傲的人,竟不怕亵渎"众尊荣者,"

11 7 whereas angels, despite their superior strength and power, do not bring a reviling judgment against them from the Lord.

就是连力量德能大于他们的天使,也不敢在上主面前,以侮辱的言词对他们下判决。



12 But these people, like irrational animals born by nature for capture and destruction, revile things that they do not understand, and in their destruction they will also be destroyed,



然而这些人实在如无理性的牲畜,生来就是为受捉拿,受宰杀,凡他们不明白的事就要亵渎;他们必要如牲畜一样丧亡,

13 suffering wrong 8 as payment for wrongdoing. Thinking daytime revelry a delight, they are stains and defilements as they revel in their deceits while carousing with you.

受他们不义的报应。他们只以一日的享受为快乐,实是些污秽肮脏的人;当他们同你们宴乐时,纵情于淫乐;

14 Their eyes are full of adultery and insatiable for sin. They seduce unstable people, and their hearts are trained in greed. Accursed children!

他们满眼邪色,犯罪不餍,勾引意志薄弱的人;他们的心习惯了贪吝,真是些应受咒骂的人。

15 Abandoning the straight road, they have gone astray, following the road of Balaam, the son of Bosor, 9 who loved payment for wrongdoing,

他们离弃正道,走入了歧途,随从了贝敖尔的儿子巴郎的道路,他曾贪爱过不义的酬报,

16 but he received a rebuke for his own crime: a mute beast spoke with a human voice and restrained the prophet's madness.

可是也受了他作恶的责罚:一个不会说话的牲口,竟用人的声音说了话,制止了这先知的妄为。

17 These people are waterless springs and mists driven by a gale; for them the gloom of darkness has been reserved.

他们像无水的泉源,又像为狂风所飘扬的云雾:为他们所存留的,是黑暗的幽冥。

18 For, talking empty bombast, they seduce with licentious desires of the flesh those who have barely escaped 10 from people who live in error.

因为他们好讲虚伪的大话,用肉欲的放荡为饵,勾引那些刚才摆脱错谬生活的人;

19 They promise them freedom, though they themselves are slaves of corruption, for a person is a slave of whatever overcomes him.

应许他们自由,自己却是败坏的奴隶,因为人被谁制胜,就是谁的奴隶。

20 For if they, having escaped the defilements of the world through the knowledge of (our) Lord and savior Jesus Christ, again become entangled and overcome by them, their last condition is worse than their first.

如果他们因认识主和救世者耶稣基督,而摆脱世俗的污秽以后,再为这些事所缠绕而打败,他们末后的处境,就必比以前的更为恶劣,

21 For it would have been better for them not to have known the way of righteousness than after knowing it to turn back from the holy commandment handed down 11 to them.

因为不认识正义之道,比认识后而又背弃那传授给他们的圣诫命,为他们倒好得多。

22 12 What is expressed in the true proverb has happened to them, "The dog returns to its own vomit," and "A bathed sow returns to wallowing in the mire."

在他们身上正应验了这句恰当的俗语:"狗呕吐的,它又回来再吃;"又"母猪洗净了,又到污泥里打滚。"


Footnotes(注解)

1 [1-3] The pattern of false prophets among the Old Testament people of God will recur through false teachers in the church. Such destructive opinions of heretical sects bring loss of faith in Christ, contempt for the way of salvation (cf 2 Peter 2:21), and immorality.

2 [4-6] The false teachers will be punished just as surely and as severely as were the fallen angels (2 Peter 2:4; cf Jude 1:6; Genesis 6:1-4), the sinners of Noah's day (2 Peter 2:5; Genesis 7:21-23), and the inhabitants of the cities of the Plain (2 Peter 2:6; Jude 1:7; Genesis 19:25). Whereas there are three examples in Jude 1:5-7 (Exodus and wilderness; rebellious angels; Sodom and Gomorrah), 2 Peter omitted the first of these, has inserted a new illustration about Noah (2 Peter 2:5) between Jude's second and third examples, and listed the resulting three examples in their Old Testament order (Genesis 6; 7; 19).

3 [4] Chains of Tartarus: cf Jude 1:6; other manuscripts in 2 Peter read "pits of Tartarus." Tartarus: a term borrowed from Greek mythology to indicate the infernal regions.

4 [5-10a] Although God did not spare the sinful, he kept and saved the righteous, such as Noah (2 Peter 2:5) and Lot (2 Peter 2:7), and he knows how to rescue the devout (2 Peter 2:9), who are contrasted with the false teachers of the author's day. On Noah, cf Genesis 5:32-9:29, especially 7:1. On Lot, cf Genesis 13 and 19.

5 [10b-22] Some take 2 Peter 2:10b, 11 with the preceding paragraph. Others begin the new paragraph with 2 Peter 2:10a, supplying from 2 Peter 2:9 The Lord knows how . . . to keep . . . under punishment, with reference to God and probably specifically Christ (2 Peter 2:1). The conduct of the false teachers is described and condemned in language similar to that of Jude 1:8-16. This arrogance knows no bounds; animal-like, they are due to be caught and destroyed. They seduce even those who have knowledge of Christ (2 Peter 2:20).

6 [10b] Glorious beings: literally, "glories"; cf Jude 1:8. While some think that illustrious personages are meant or even political officials behind whom (fallen) angels stand, it is more likely that the reference is to glorious angelic beings (cf Jude 1:9).

7 [11] From the Lord: some manuscripts read "before the Lord"; cf Jude 1:9.

8 [13] Suffering wrong: some manuscripts read "receiving a reward." In their deceits: some manuscripts read "in their love feasts" (Jude 1:12).

9 [15] Balaam, the son of Bosor: in Numbers 22:5, Balaam is said to be the son of Beor, and it is this name that turns up in a few ancient Greek manuscripts by way of "correction" of the text. Balaam is not portrayed in such a bad light in Numbers 22. His evil reputation and his madness (2 Peter 2:16), and possibly his surname Bosor, may have come from a Jewish tradition about him in the first/second century, of which we no longer have any knowledge.

10 [18] Barely escaped: some manuscripts read "really escaped."

11 [21] Commandment handed down: cf 2 Peter 3:2 and Jude 1:3.

12 [22] The second proverb is of unknown origin, while the first appears in Proverb 26:11.

  
伯多禄后书 2 Peter Chapter 3

2 Peter
Chapter 3

1 1 This is now, beloved, the second letter I am writing to you; through them by way of reminder I am trying to stir up your sincere disposition,

亲爱的诸位!这已是我给你们写的第二封信,在这两封信中,我都用提醒的话,来鼓励你们应有赤诚的心,

2 to recall the words previously spoken by the holy prophets and the commandment of the Lord and savior through your apostles.

叫你们想起圣先知们以前说过的话,以及你们的宗徒们传授的主和救世者的诫命。

3 Know this first of all, that in the last days scoffers 2 will come (to) scoff, living according to their own desires

首先你们该知道:在末日要出现一些爱嘲笑戏弄,按照自己的私欲生活的人,

4 and saying, "Where is the promise of his coming? 3 From the time when our ancestors fell asleep, everything has remained as it was from the beginning of creation."

他们说:"那里有他所应许的来临?因为自从我们的父老长眠以来,一切照旧存在,全如创造之初一样。"

5 They deliberately ignore the fact that the heavens existed of old and earth was formed out of water and through water 4 by the word of God;

他们故意忘记了:在太古之时,因天主的话,就有了天,也有了由水中出现,并在水中而存在的地;

6 through these the world that then existed was destroyed, deluged with water. 5

又因天主的话和水,当时的世界为水所淹没而消灭了;

7 The present heavens and earth have been reserved by the same word for fire, kept for the day of judgment and of destruction of the godless.

甚至连现有的天地,还是因天主的话得以保存,直存到审判及恶人丧亡的日子,被火焚烧。

8 6 7 But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years and a thousand years like one day.

亲爱的诸位,惟有这一件事你们不可忘记:就是在天主前一日如千年,千年如一日。

9 The Lord does not delay his promise, as some regard "delay," but he is patient with you, not wishing that any should perish but that all should come to repentance.

主决不迟延他的应许,有如某些人所想象的;其实是他对你们含忍,不愿任何人丧亡,只愿众人回心转意。

10 But the day of the Lord will come like a thief, 8 and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out.

可是,主的日子必要如盗贼一样来到;在那一日,天要轰然过去,所有的原质都要因烈火而溶化,大地及其中所有的工程,也都要被焚毁。

11 9 Since everything is to be dissolved in this way, what sort of persons ought (you) to be, conducting yourselves in holiness and devotion,

这一切既然都要这样消失,那么,你们应该怎样以圣洁和虔敬的态度生活,

12 10 waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire.

以等候并催促天主日子的来临!在这日子上,天要为火所焚毁,所有的原质也要因烈火而溶化;

13 But according to his promise we await new heavens and a new earth 11 in which righteousness dwells.

可是,我们却按照他的应许,等候正义常住在其中的新天新地。

14 Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at peace.

为此,亲爱的诸位,你们既然等候这一切,就应该勉力,使他见到你们没有玷污,没有瑕疵,安然无惧;

15 And consider the patience of our Lord as salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you,

并应以我们主的容忍当作得救的机会;这也是我们可爱的弟兄保禄,本着赐与他的智慧,曾给你们写过的;

16 speaking of these things 12 as he does in all his letters. In them there are some things hard to understand that the ignorant and unstable distort to their own destruction, just as they do the other scriptures.

也正如他在谈论这些事时,在一切书信内所写过的。在这些书信内,有些难懂的地方,不学无术和站立不稳的人,便加以曲解,一如曲解其它经典一样,而自趋丧亡。

17 Therefore, beloved, since you are forewarned, be on your guard not to be led into the error of the unprincipled and to fall from your own stability.

所以,亲爱的诸位,你们既预先知道了这些事,就应该提防,免得为不法之徒的错谬所诱惑,而由自己的坚固立场跌下来。

18 But grow in grace and in the knowledge of our Lord and savior Jesus Christ. To him be glory now and to the day of eternity. (Amen.)

你们却要在恩宠及认识我们的主,和救世者耶稣基督上渐渐增长。愿光荣归于他,从如今直到永远之日,阿们



Footnotes(注解)

1 [1-4] The false teachers not only flout Christian morality (cf Jude 1:8-19); they also deny the second coming of Christ and the judgment (2 Peter 3:4; cf 2 Peter 3:7). They seek to justify their licentiousness by arguing that the promised return of Christ has not been realized and the world is the same, no better than it was before (2 Peter 3:3-4). The author wishes to strengthen the faithful against such errors by reminding them in this second letter of the instruction in 1 Peter and of the teaching of the prophets and of Christ, conveyed through the apostles (2 Peter 3:1-2; cf Jude 1:17); cf 1 Peter 1:10-12, 16-21, especially 2 Peter 3:16-21; Eph 2:20.

2 [3] Scoffers: cf Jude 18, where, however, only the passions of the scoffers are mentioned, not a denial on their part of Jesus' parousia.

3 [4-7] The false teachers tried to justify their immorality by pointing out that the promised coming (parousia) of the Lord has not yet occurred, even though early Christians expected it in their day. They thus insinuate that God is not guiding the world's history anymore, since nothing has changed and the first generation of Christians, our ancestors (2 Peter 3:4), has all died by this time. The author replies that, just as God destroyed the earth by water in the flood (2 Peter 3:5-6, cf 2 Peter 2:5), so he will destroy it along with the false teachers on judgment day (7). The word of God, which called the world into being (Genesis 1; Psalm 33:6) and destroyed it by the waters of a flood, will destroy it again by fire on the day of judgment (2 Peter 3:5-7).

4 [5] Formed out of water and through water: Genesis 1:2, 6-8 is reflected as well as Greek views that water was the basic element from which all is derived.

5 [6] Destroyed, deluged with water: cf 2 Peter 2:5; Genesis 7:11-8:2.

6 [8-10] The scoffers' objection (2 Peter 3:4) is refuted also by showing that delay of the Lord's second coming is not a failure to fulfill his word but rather a sign of his patience: God is giving time for repentance before the final judgment (cf Wisdom 11:23-26; Ezekiel 18:23; 33:11).

7 [8] Cf Psalm 90:4.

8 [10] Like a thief: Matthew 24:43; 1 Thes 5:2; Rev 3:3. Will be found out: cf 1 Cor 3, 13-15. Some few versions read, as the sense may demand, "will not be found out"; many manuscripts read "will be burned up"; there are further variants in other manuscripts, versions, and Fathers. Total destruction is assumed (2 Peter 3:11).

9 [11-16] The second coming of Christ and the judgment of the world are the doctrinal bases for the moral exhortation to readiness through vigilance and a virtuous life; cf Matthew 24:42, 50-51; Luke 12:40; 1 Thes 5:1-11; Jude 1:20-21.

10 [12] Flames . . . fire: although this is the only New Testament passage about a final conflagration, the idea was common in apocalyptic and Greco-Roman thought. Hastening: eschatology is here used to motivate ethics (2 Peter 3:11), as elsewhere in the New Testament. Jewish sources and Acts 3:19-20 assume that proper ethical conduct can help bring the promised day of the Lord; cf 2 Peter 3:9. Some render the phrase, however, "desiring it earnestly."

11 [13] New heavens and a new earth: cf Isaiah 65:17; 66:22. The divine promises will be fulfilled after the day of judgment will have passed. The universe will be transformed by the reign of God's righteousness or justice; cf Isaiah 65:17-18; Acts 3:21; Romans 8:18-25; Rev 21:1.

12 [16] These things: the teachings of this letter find parallels in Paul, e.g., God's will to save (Romans 2:4; 9:22-23; 1 Cor 1:7-8), the coming of Christ (1 Thes 4:16-17; 1 Cor 15:23-52), and preparedness for the judgment (Col 1:22-23; Eph 1:4-14; 4:30; 5:5-14). Other scriptures: used to guide the faith and life of the Christian community. The letters of Paul are thus here placed on the same level as books of the Old Testament. Possibly other New Testament writings could also be included. 3, 17-18: To avoid the dangers of error and loss of stability, Christians are forewarned to be on guard and to grow in grace and knowledge (2 Peter 1:2) of Christ. The doxology (2 Peter 3:18) recalls 1 Peter 4:11. Some manuscripts add Amen.

若望一书 1 John Chapter 1
1 John
Chapter 1

1 1 What was from the beginning, what we have heard, what we have seen with our eyes, what we looked upon and touched with our hands concerns the Word of life—

论到那从起初就有的生命的圣言,就是我们听见过,我们亲眼看见过,瞻仰过,以及我们亲手摸过的生命的圣言--

2 for the life was made visible; we have seen it and testify to it and proclaim to you the eternal life that was with the Father and was made visible to us—

这生命已显示出来,我们看见了,也为他作证,且把这原与父同在,且已显示给我们的永远的生命,传报给你们--

3 what we have seen and heard we proclaim now to you, so that you too may have fellowship with us; for our fellowship is with the Father and with his Son, Jesus Christ.

我们将所见所闻的传报给你们,为使你们也同我们相通;原来我们是同父和他的子耶稣基督相通的。

4 We are writing this so that our joy may be complete.

我们给你们写这些事,是为叫我们的喜乐得以圆满。

5 Now this is the message that we have heard from him and proclaim to you: God is light, 2 and in him there is no darkness at all.

我们由他所听见,而传报给你们的,就是这个信息:天主是光,在他内没有一点黑暗。

6 If we say, "We have fellowship with him," while we continue to walk in darkness, we lie and do not act in truth.

如果我们说我们与他相通,但仍在黑暗中行走,我们就是说谎,不履行真理。

7 But if we walk in the light as he is in the light, then we have fellowship with one another, and the blood of his Son Jesus cleanses us from all sin.

但如果我们在光中行走,如同他在光中一样,我们就彼此相通,他圣子耶稣的血就会洗净我们的各种罪过。

8 If we say, "We are without sin," we deceive ourselves, 3 and the truth is not in us.

如果我们说我们没有罪过,就是欺骗自己,真理也不在我们内。

9 If we acknowledge our sins, he is faithful and just and will forgive our sins and cleanse us from every wrongdoing.

但若我们明认我们的罪过,天主既是忠信正义的,必赦免我们的罪过,并洗净我们的各种不义。

10 If we say, "We have not sinned," we make him a liar, and his word is not in us.

如果我们说我们没有犯过罪,我们就是拿他当说谎者,他的话就不在我们内。



Footnotes(注解)

1 [1-4] There is a striking parallel to the prologue of the gospel of John (John 1:1-18), but the emphasis here is not on the preexistent Word but rather on the apostles' witness to the incarnation of life by their experience of the historical Jesus. He is the Word of life (1 John 1:1; cf John 1:4), the eternal life that was with the Father and was made visible (1 John 1:2; cf John 1:14), and was heard, seen, looked upon, and touched by the apostles. The purpose of their teaching is to share that life, called fellowship . . . with the Father and with his Son, Jesus Christ, with those who receive their witness (1 John 1:3; John 1:14, 16).

2 [5-7] Light is to be understood here as truth and goodness; darkness here is error and depravity (cf John 3:19-21; 17:17; Eph 5:8). To walk in light or darkness is to live according to truth or error, not merely intellectual but moral as well. Fellowship with God and with one another consists in a life according to the truth as found in God and in Christ.

3 [8-10] Denial of the condition of sin is self-deception and even contradictory of divine revelation; there is also the continual possibility of sin's recurrence. Forgiveness and deliverance from sin through Christ are assured through acknowledgment of them and repentance.

若望一书 1 John Chapter 2
1 John
Chapter 2

1 My children, 1 I am writing this to you so that you may not commit sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous one.

我的孩子们,我给你们写这些事,是为叫你们不犯罪;但是,谁若犯了罪,我们在父那里有正义的耶稣基督作护慰者。

2 He is expiation for our sins, and not for our sins only but for those of the whole world.

他自己就是赎罪祭,赎我们的罪过,不但赎我们的,而且也赎全世界的罪过。

3 The way we may be sure 2 that we know him is to keep his command ments.

如果我们遵守他的命令,由此便知道我们认识他。

4  Whoever says, "I know him," but does not keep his commandments is a liar, and the truth is not in him.

那说"我认识他,"而不遵守他命令的,是撒谎的人,在他内没有真理。

5 But whoever keeps his word, the love of God is truly perfected in him. This is the way we may know that we are in union with him:

但是,谁若遵守他的话,天主的爱在他内才得以圆满;由此我们也知道,我们是在他内。

6 whoever claims to abide in him ought to live (just) as he lived.

那说自己住在他内的,就应当照那一位所行的去行。

7 3 Beloved, I am writing no new commandment to you but an old commandment that you had from the beginning. The old commandment is the word that you have heard.

可爱的诸位,我给你们写的,不是一条新命令,而是你们从起初领受的旧命令:这旧命令就是你们所听的道理。

8 And yet I do write a new commandment to you, which holds true in him and among you, 4 for the darkness is passing away, and the true light is already shining.

另一方面说,我给你们写的也是一条新命令--就是在他和你们身上成为事实的--因为黑暗正在消逝,真光已在照耀。

9 Whoever says he is in the light, yet hates his brother, is still in the darkness.

谁说自己在光中,而恼恨自己的弟兄,他至今仍是在黑暗中。

10 Whoever loves his brother remains in the light, and there is nothing in him to cause a fall.

凡爱自己弟兄的,就是存留在光中,对于他就没有任何绊脚石;

11 Whoever hates his brother is in darkness; he walks in darkness and does not know where he is going because the darkness has blinded his eyes.

但是恼恨自己弟兄的,就是在黑暗中,且在黑暗中行走,不知道自己往那里去,因为黑暗弄瞎了他的眼睛。

12 5 I am writing to you, children, because your sins have been forgiven for his name's sake. 6

孩子们,我给你们写说:因他的名字,你们的罪已获得赦免。

13 I am writing to you, fathers, because you know him who is from the beginning. I am writing to you, young men, because you have conquered the evil one.

父老们,我给你们写说:你们已认识了从起初就有的那一位。青年们,我给你们写说:你们已得胜了那恶者。

14 I write to you, children, because you know the Father. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you are strong and the word of God remains in you, and you have conquered the evil one.

小孩子们,我给你们写过:你们已认识了父。父老们,我给你们写过:你们已认识了从起初就有的那一位。青年们,我给你们写过:你们是强壮的,天主的话存留在你们内,你们也得胜了那恶者。

15 Do not love the world or the things of the world. 7 If anyone loves the world, the love of the Father is not in him.

你们不要爱世界,也不要爱世界上的事;谁若爱世界,天父的爱就不在他内。

16 For all that is in the world, sensual lust, 8 enticement for the eyes, and a pretentious life, is not from the Father but is from the world.

原来世界上的一切:肉身的贪欲,眼目的贪欲,以及人生的骄奢,都不是出于父,而是出于世界。

17 Yet the world and its enticement are passing away. But whoever does the will of God remains forever.

这世界和它的贪欲都要过去;但那履行天主旨意的,却永远存在。

18 Children, it is the last hour; 9 and just as you heard that the antichrist was coming, so now many antichrists have appeared. Thus we know this is the last hour.

小孩子们,现在是最末的时期了!就如你们听说过假基督要来,如今已经出了许多假基督,由此我们就知道现在是最末的时期了。

19 They went out from us, but they were not really of our number; 10 if they had been, they would have remained with us. Their desertion shows that none of them was of our number.

他们是出于我们中的,但不是属于我们的,因为,如果是属于我们的,必存留在我们中;但这是为显示他们都不是属于我们。

20 But you have the anointing that comes from the holy one, 11 and you all have knowledge.

至于你们,你们由圣者领受了傅油,并且你们都晓得。

21 I write to you not because you do not know the truth but because you do, and because every lie is alien to the truth.

我给你们写信,不是你们不明白真理,而是因为你们明白真理,并明白各种谎言不是出于真理。

22 12 Who is the liar? Whoever denies that Jesus is the Christ. Whoever denies the Father and the Son, this is the antichrist.

谁是撒谎的呢?岂不是那否认耶稣为默西亚的吗?那否认父和子的,这人便是假基督。

23 No one who denies the Son has the Father, but whoever confesses the Son has the Father as well.

凡否认子的,也否认父;那明认子的,也有父。

24 Let what you heard from the beginning remain in you. If what you heard from the beginning remains in you, then you will remain in the Son and in the Father. 13

至于你们,应把从起初所听见的,存留在你们内;如果你们从起初所听见的,存留在你们内,你们必存留在子和父内。

25 And this is the promise that he made us: eternal life.

这就是他给我们所预许的恩惠:即永远的生命。

26 I write you these things about those who would deceive you.

这些就是我关于迷惑你们的人,给你们所写的。

27 As for you, the anointing that you received from him remains in you, so that you do not need anyone to teach you. But his anointing teaches you about everything and is true and not false; just as it taught you, remain in him.

至于你们,你们由他所领受的傅油,常存在你们内,你们就不需要谁教训你们,而是有他的傅油教训你们一切。这傅油是真实的,决不虚假,所以这傅油怎样教训你们,你们就怎样存留在他内。

28 14 And now, children, remain in him, so that when he appears we may have confidence and not be put to shame by him at his coming.

现在,孩子们,你们常存在他内罢!为的是当他显现时,我们可以放心大胆,在他来临时,不至于在他面前蒙羞。

29 If you consider that he is righteous, you also know that everyone who acts in righteousness is begotten by him.

你们既然知道他是正义的,就该知道凡履行正义的,都是由他而生的。


Footnotes(注解)

,
1 [1] Children: like the term "beloved," this is an expression of pastoral love (cf John 13:33; 21:5; 1 Cor 4:14). Advocate: for the use of the term, see John 14:16. Forgiveness of sin is assured through Christ's intercession and expiation or "offering"; the death of Christ effected the removal of sin.

2 [3-6] The way we may be sure: to those who claim, "I have known Christ and therefore I know him," our author insists on not mere intellectual knowledge but obedience to God's commandments in a life conformed to the example of Christ; this confirms our knowledge of him and is the love of God . . . perfected. Disparity between moral life and the commandments proves improper belief.

3 [7-11] The author expresses the continuity and freshness of mutual charity in Christian experience. Through Christ the commandment of love has become the light defeating the darkness of evil in a new age. All hatred as darkness is incompatible with the light and Christian life. Note also the characteristic Johannine polemic in which a positive assertion is emphasized by the negative statement of its opposite.

4 [8] Which holds true in him and among you: literally, "a thing that holds true in him and in you."

5 [12-17] The Christian community that has experienced the grace of God through forgiveness of sin and knowledge of Christ is armed against the evil one.

6 [12] For his name's sake: because of Christ our sins are forgiven.

7 [15] The world: all that is hostile toward God and alienated from him. Love of the world and love of God are thus mutually exclusive; cf James 4:4.

8 [16] Sensual lust: literally, "the lust of the flesh," inordinate desire for physical gratification. Enticement for the eyes: literally, "the lust of the eyes," avarice or covetousness; the eyes are regarded as the windows of the soul. Pretentious life: literally, "pride of life," arrogance or ostentation in one's earthly style of life that reflects a willful independence from God and others.

9 [18] It is the last hour: literally, "a last hour," the period between the death and resurrection of Christ and his second coming. The antichrist: opponent or adversary of Christ; the term appears only in 1 John-2 John, but "pseudochrists" (translated "false messiahs") in Matthew 24:24 and Mark 13:22, and Paul's "lawless one" in 2 Thes 2:3, are similar figures. Many antichrists: Matthew, Mark, and Rev seem to indicate a collectivity of persons, here related to the false teachers.

10 [19] Not really of our number: the apostate teachers only proved their lack of faith by leaving the community.

11 [20] The anointing that comes from the holy one: this anointing is in the Old Testament sense of receiving the Spirit of God. The Holy One probably refers to Christ. True knowledge is the gift of the Spirit (cf Isaiah 11:2), and the function of the Spirit is to lead Christians to the truth (John 14:17, 26; 16:13).

12 [22-23] Certain gnostics denied that the earthly Jesus was the Christ; to deny knowledge of the Son is to deny the Father, since only through the Son has God been fully revealed (John 1:18; 14:8-9).

13 [24] Continuity with the apostolic witness as proclaimed in the prologue is the safeguard of right belief.

14 [28-29] Our confidence at his judgment is based on the daily assurance of salvation. Our actions reflect our true relation to him.


若望一书 1 John Chapter 3

1 John
Chapter 3

1 1 See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him.

请看父赐给我们何等的爱情,使我们得称为天主的子女,而且我们也真是如此。世界所以不认识我们,是因为不认识父。

2 Beloved, we are God's children now; what we shall be has not yet been revealed. We do know that when it is revealed 2 we shall be like him, for we shall see him as he is.

可爱的诸位,现在我们是天主的子女,但我们将来如何,还没有显明;可是我们知道:一显明了,我们必要相似他,因为我们要看见他实在怎样。

3 Everyone who has this hope based on him makes himself pure, as he is pure.

所以,凡对他怀着这希望的,必圣洁自己,就如那一位是圣洁的一样。

4 Everyone who commits sin commits lawlessness, for sin is lawlessness. 3

凡是犯罪的,也就是作违法的事,因为罪过就是违法。

5 You know that he was revealed to take away sins, and in him there is no sin.

你们也知道,那一位曾显示出来,是为除免罪过,在他身上并没有罪过。

6 No one who remains in him sins; no one who sins has seen him or known him.

凡存在他内的,就不犯罪过;凡犯罪过的,是没有看见过他,也没有认识过他。

7 Children, let no one deceive you. The person who acts in righteousness is righteous, just as he is righteous.

孩子们,万不要让人迷惑你们!那行正义的,就是正义的人,正如那一位是正义的一样。

8 Whoever sins belongs to the devil, because the devil has sinned from the beginning. Indeed, the Son of God was revealed to destroy the works of the devil.

那犯罪的,是属于魔鬼,因为魔鬼从起初就犯罪:天主子所以显现出来,是为消灭魔鬼的作为。

9 No one who is begotten by God commits sin, because God's seed remains in him; he cannot sin because he is begotten by God.4

凡由天主生的,就不犯罪过,因为天主的种子存留在他内,他不能犯罪,因为他是由天主生的。

10 In this way, the children of God and the children of the devil are made plain; no one who fails to act in righteousness belongs to God, nor anyone who does not love his brother.

天主的子女和魔鬼的子女在这事上可以认出:就是凡不行正义的和不爱自己弟兄的,就不是出于天主。

11 5 For this is the message you have heard from the beginning: we should love one another,

原来你们从起初所听的训令就是:我们应彼此相爱;

12 unlike Cain who belonged to the evil one and slaughtered his brother. Why did he slaughter him? Because his own works were evil, and those of his brother righteous.

不可像那属于恶者和杀害自己兄弟的加音。加音究竟为什么杀了他?因为他自己的行为是邪恶的,而他兄弟的行为是正义的。

13 Do not be amazed, (then,) brothers, if the world hates you.

弟兄们,如果世界恼恨你们,不必惊奇。

14 We know that we have passed from death to life because we love our brothers. Whoever does not love remains in death.

我们知道,我们已出死入生了,因为我们爱弟兄们;那不爱的,就存在死亡内。

15 Everyone who hates his brother is a murderer, and you know that no murderer has eternal life remaining in him.

凡恼恨自己弟兄的,便是杀人的;你们也知道:凡杀人的,便没有永远的生命存在他内。

16 The way we came to know love was that he laid down his life for us; so we ought to lay down our lives for our brothers.

我们所以认识了爱,因为那一位为我们舍弃了自己的生命,我们也应当为弟兄们舍弃生命。

17 If someone who has worldly means sees a brother in need and refuses him compassion, how can the love of God remain in him?

谁若有今世的财物,看见自己的弟兄有急难,却对他关闭自己怜悯的心肠,天主的爱怎能存在他内?

18 Children, let us love not in word or speech but in deed and truth.

孩子们,我们爱,不可只用言语,也不可只用口舌,而要用行动和事实。

19 6 (Now) this is how we shall know that we 7 belong to the truth and reassure our hearts before him

在这一点上我们可以认出,我们是出于真理的,并且在他面前可以安心;

20 in whatever our hearts condemn, for God is greater than our hearts and knows everything.

纵然我们的心责备我们,我们还可以安心,因为天主比我们的心大,他原知道一切。

21 Beloved, if (our) hearts do not condemn us, we have confidence in God

可爱的诸位,假使我们的心不责备我们,在天主前便可放心大胆;

22 and receive from him whatever we ask, because we keep his commandments and do what pleases him.

那么我们无论求什么,必由他获得,因为我们遵守了他的命令,行了他所喜悦的事。

23 And his commandment is this: we should believe in the name of his Son, Jesus Christ, and love one another just as he commanded us.

他的命令就是叫我们信他的子耶稣基督的名字,并按照他给我们所出的命令,彼此相爱。

24 Those who keep his commandments remain in him, and he in them, and the way we know that he remains in us is from the Spirit that he gave us.

那遵守他命令的,就住在他内,天主也住在这人内。我们所以知道他住在我们内,是借他赐给我们的圣神。



Footnotes(注解)

1 [1-3] The greatest sign of God's love is the gift of his Son (John 3:16) that has made Christians true children of God. This relationship is a present reality and also part of the life to come; true knowledge of God will ultimately be gained, and Christians prepare themselves now by virtuous lives in imitation of the Son.

2 [2] When it is revealed: or "when he is revealed" (the subject of the verb could be Christ).

3 [4] Lawlessness: a reference to the activity of the antichrist, so it is expressed as hostility toward God and a rejection of Christ. The author goes on to contrast the states of sin and righteousness. Christians do not escape sin but realize that when they sin they cease to have fellowship with God. Virtue and sin distinguish the children of God from the children of the devil.

4 [9] A habitual sinner is a child of the devil, while a child of God, who by definition is in fellowship with God, cannot sin. Seed: Christ or the Spirit who shares the nature of God with the Christian.

5 [11-18] Love, even to the point of self-sacrifice, is the point of the commandment. The story of Cain and Abel (1 John 3:12-15; Genesis 4:1-16) presents the rivalry of two brothers, in a contrast of evil and righteousness, where envy led to murder. For Christians, proof of deliverance is love toward others, after the example of Christ. This includes concrete acts of charity, out of our material abundance.

6 [19-24] Living a life of faith in Jesus and of Christian love assures us of abiding in God no matter what our feelings may at times tell us. Our obedience gives us confidence in prayer and trust in God's judgment. This obedience includes our belief in Christ and love for one another.

7 [19b-20] This difficult passage may also be translated "we shall be at peace before him in whatever our hearts condemn, for . . ." or "and before God we shall convince our hearts, if our hearts condemn us, that God is greater than our hearts."

若望一书 1 John Chapter 4
1 John
Chapter 4

1 1 Beloved, do not trust every spirit but test the spirits to see whether they belong to God, because many false prophets have gone out into the world.

可爱的诸位,不要凡神就信,但要考验那些神是否出于天主,因为有许多假先知来到了世界上。

2 This is how you can know the Spirit of God: every spirit that acknowledges Jesus Christ come in the flesh be longs to God,

你们凭此可认出天主的神:凡明认耶稣为默西亚,且在肉身内降世的神,便是出于天主;

3 and every spirit that does not acknowledge Jesus 2 does not belong to God. This is the spirit of the antichrist that, as you heard, is to come, but in fact is already in the world.

凡否认耶稣的神,就不是出于天主,而是属于假基督的;你们已听说过他要来,现今他已在世界上了。

4 You belong to God, children, and you have conquered them, for the one who is in you is greater than the one who is in the world.

孩子们,你们出于天主,且已得胜了他们,因为那在你们内的,比那在世界上的更大。

5 They belong to the world; accordingly, their teaching belongs to the world, and the world listens to them.

他们属于世界,因此讲论属于世界的事,而世界就听从他们。

6 We belong to God, and anyone who knows God listens to us, while anyone who does not belong to God refuses to hear us. This is how we know the spirit of truth and the spirit of deceit.

我们却是出于天主的;那认识天主的,必听从我们;那不出于天主的,便不听从我们:由此我们可以认出真理的神和欺诈的神来。

7 3 Beloved, let us love one another, because love is of God; everyone who loves is begotten by God and knows God.

可爱的诸位,我们应该彼此相爱,因为爱是出于天主;凡有爱的,都是生于天主,也认识天主;

8 Whoever is without love does not know God, for God is love.

那不爱的,也不认识天主,因为天主是爱。

9 In this way the love of God was revealed to us: God sent his only Son into the world so that we might have life through him.

天主对我们的爱在这事上已显出来:就是天主把自己的独生子,打发到世界上来,好使我们借着他得到生命。

10 In this is love: not that we have loved God, but that he loved us and sent his Son as expiation for our sins.

爱就在于此:不是我们爱了天主,而是他爱了我们,且打发自己的儿子,为我们做赎罪祭。

11 Beloved, if God so loved us, we also must love one another.

可爱的诸位,既然天主这样爱了我们,我们也应该彼此相爱。

12 No one has ever seen God. Yet, if we love one another, God remains in us, and his love is brought to perfection in us.

从来没有人瞻仰过天主;如果我们彼此相爱,天主就存留在我们内,他的爱在我们内才是圆满的。

13 4 This is how we know that we remain in him and he in us, that he has given us of his Spirit.

我们所以知道我们存留在他内,他存留在我们内,就是由于他赐给了我们的圣神。

14 Moreover, we have seen and testify that the Father sent his Son as savior of the world.

至于我们,我们却曾瞻仰过,并且作证:父打发了子来作世界的救主。

15 Whoever acknowledges that Jesus is the Son of God, God remains in him and he in God.

谁若明认耶稣是天主子,天主就存在他内,他也存在天主内。

16 We have come to know and to believe in the love God has for us. God is love, and whoever remains in love remains in God and God in him.

我们认识了,且相信了天主对我们所怀的爱。天主是爱,那存留在爱内的,就存留在天主内,天主也存留在他内。

17 In this is love brought to perfection among us, that we have confidence on the day of judgment because as he is, so are we in this world.

我们内的爱得以圆满,即在于此:就是我们可在审判的日子放心大胆,因为那一位怎样,我们在这世界上也怎样。

18 There is no fear in love, but perfect love drives out fear because fear has to do with punishment, and so one who fears is not yet perfect in love.

在爱内没有恐惧,反之,圆满的爱把恐惧驱逐于外,因为恐惧内含着惩罚;那恐惧的,在爱内还没有圆满。

19 We love because he first loved us.

我们应该爱,因为天主先爱了我们。

20 If anyone says, "I love God," but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God 5 whom he has not seen.

假使有人说:我爱天主,但他却恼恨自己的弟兄,便是撒谎的;因为那不爱自己所看见的弟兄的,就不能爱自己所看不见的天主。

21 This is the commandment we have from him: whoever loves God must also love his brother.

我们从他蒙受了这命令:那爱天主的,也该爱自己的弟兄。



Footnotes(注解)

1 [1-6] Deception is possible in spiritual phenomena and may be tested by its relation to Christian doctrine (cf 1 Cor 12:3): those who fail to acknowledge Jesus Christ in the flesh are false prophets and belong to the antichrist. Even though these false prophets are well received in the world, the Christian who belongs to God has a greater power in the truth.

2 [3] Does not acknowledge Jesus: some ancient manuscripts add "Christ" and/or "to have come in the flesh" (cf 1 John 4:2), and others read "every spirit that annuls (or severs) Jesus."

3 [7-12] Love as we share in it testifies to the nature of God and to his presence in our lives. One who loves shows that one is a child of God and knows God, for God's very being is love; one without love is without God. The revelation of the nature of God's love is found in the free gift of his Son to us, so that we may share life with God and be delivered from our sins. The love we have for one another must be of the same sort: authentic, merciful; this unique Christian love is our proof that we know God and can "see" the invisible God.

4 [13-21] The testimony of the Spirit and that of faith join the testimony of love to confirm our knowledge of God. Our love is grounded in the confession of Jesus as the Son of God and the example of God's love for us. Christian life is founded on the knowledge of God as love and on his continuing presence that relieves us from fear of judgment (1 John 4:16-18). What Christ is gives us confidence, even as we live and love in this world. Yet Christian love is not abstract but lived in the concrete manner of love for one another.

5 [20] Cannot love God: some ancient manuscripts read "how can he love . . . ?"


若望一书 1 John Chapter 5
1 John
Chapter 5

1 1 Everyone who believes that Jesus is the Christ is begotten by God, and everyone who loves the father loves (also) the one begotten by him.

凡信耶稣为默西亚的,是由天主所生的;凡爱生他之父的,也必爱那由他所生的。

2 In this way we know that we love the children of God when we love God and obey his commandments.

几时我们爱天主,又遵行他的诫命,由此知道我们真爱天主的子女。

3 For the love of God is this, that we keep his commandments. And his commandments are not burdensome,

原来爱天主,就是遵行他的诫命,而他的诫命并不沉重,

4 for whoever is begotten by God conquers the world. And the victory that conquers the world is our faith.

因为凡是由天主所生的,必得胜世界;得胜世界的胜利武器,就是我们的信德。

5 Who (indeed) is the victor over the world but the one who believes that Jesus is the Son of God?

谁是得胜世界的呢?不是那信耶稣为天主子的人吗?

6 This is the one who came through water and blood, 2 Jesus Christ, not by water alone, but by water and blood. The Spirit is the one that testifies, and the Spirit is truth.

这位就是经过水及血而来的耶稣基督,他不但以水,而且也是以水及血而来的;并且有圣神作证,因为圣神是真理。

7 So there are three that testify,

原来作证的有三个:

8 the Spirit, the water, and the blood, and the three are of one accord.

就是圣神,水及血,而这三个是一致的。

9 If we accept human testimony, the testimony of God is surely greater. Now the testimony of God is this, that he has testified on behalf of his Son.

人的证据,我们既然接受,但天主的证据更大,因为天主的证据就是他为自己的子作证。

10 Whoever believes in the Son of God has this testimony within himself. Whoever does not believe God has made him a liar by not believing the testimony God has given about his Son.

那信天主子的,在自己内就怀有这证据;那不信天主的,就是以天主为撒谎者,因为他不信天主为自己的子所作的证。

11 And this is the testimony: God gave us eternal life, and this life is in his Son.

这证据就是天主将永远的生命赐给了我们,而这生命是在自己的子内。

12 Whoever possesses the Son has life; whoever does not possess the Son of God does not have life.

那有子的,就有生命;那没有天主子的,就没有生命。

13 3 I write these things to you so that you may know that you have eternal life, you who believe in the name of the Son of God.

我给你们这些信天主子名字的人,写了这些事,是为叫你们知道:你们已获有永远的生命。

14 And we have this confidence in him, that if we ask anything according to his will, he hears us.

我们对天主所怀的依恃之心就是:如果我们按他的旨意求什么,他必俯听我们。

15 And if we know that he hears us in regard to whatever we ask, we know that what we have asked him for is ours.

我们既然知道:我们不拘向他祈求什么,他会俯听我们,我们也知道向他所祈求的,必要得到。

16 If anyone sees his brother sinning, if the sin is not deadly, he should pray to God and he will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, about which I do not say that you should pray.

谁若看见自己的弟兄犯了不至于死的罪,就应当祈求,天主必赏赐他生命:这是为那些犯不至于死的罪人而说的;然而有的罪却是至于死的罪,为这样的罪,我不说要人祈求。

17 All wrongdoing is sin, but there is sin that is not deadly.

任何的不义都是罪过,但也有不至于死的罪过。

18 We know that no one begotten by God sins; but the one begotten by God he protects, and the evil one cannot touch him.

我们知道:凡由天主生的,就不犯罪过;而且由天主生的那一位必保全他,那恶者不能侵犯他。

19 We know that we belong to God, and the whole world is under the power of the evil one.

我们知道我们属于天主,而全世界却屈服于恶者。

20 We also know that the Son of God has come and has given us discernment to know the one who is true. And we are in the one who is true, in his Son Jesus Christ. He is the true God and eternal life.

我们也知道天主子来了,赐给了我们理智,叫我们认识那真实者;我们确实是在那真实者内,即在他的子耶稣基督内,他即是真实的天主和永远的生命。

21 Children, be on your guard against idols.

孩子们,你们要谨慎,远避偶像!



Footnotes(注解)

1 [1-5] Children of God are identified not only by their love for others (1 John 4:7-9) and for God (1 John 5:1-2) but by their belief in the divine sonship of Jesus Christ. Faith, the acceptance of Jesus in his true character and the obedience in love to God's commands (1 John 5:3), is the source of the Christian's power in the world and conquers the world of evil (1 John 5:4-5), even as Christ overcame the world (John 16:33).

2 [6-12] Water and blood (1 John 5:6) refers to Christ's baptism (Matthew 3:16-17) and to the shedding of his blood on the cross (John 19:34). The Spirit was present at the baptism (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32, 34). The testimony to Christ as the Son of God is confirmed by divine witness (1 John 5:7-9), greater by far than the two legally required human witnesses (Deut 17:6). To deny this is to deny God's truth; cf John 8:17-18. The gist of the divine witness or testimony is that eternal life (1 John 5:11-12) is given in Christ and nowhere else. To possess the Son is not acceptance of a doctrine but of a person who lives now and provides life.

3 [13-21] As children of God we have confidence in prayer because of our intimate relationship with him (1 John 5:14-15). In love, we pray (1 John 5:16-17) for those who are in sin, but not in deadly sin (literally, "sin unto death"), probably referring to apostasy or activities brought on under the antichrist; cf Mark 3:29; Hebrews 6:4-6; 10:26-31. Even in the latter case, however, prayer, while not enjoined, is not forbidden. The letter concludes with a summary of the themes of the letter (1 John 5:18-20). There is a sharp antithesis between the children of God and those belonging to the world and to the evil one. The Son reveals the God of truth; Christians dwell in the true God, in his Son, and have eternal life. The final verse (1 John 5:21) voices a perennial warning about idols, any type of rival to God.

若望二书 2 John
2 John

1 1 The Presbyter to the chosen Lady and to her children whom I love in truth--and not only I but also all who know the truth—

我长老致书给蒙选的主母和她的子女,就是我在真理内所爱的,不但我一个人,而且也是所有认识真理的人所爱的;

2 because of the truth that dwells in us and will be with us forever.

这爱的因由,就是那存在我们内,并永远与我们同在的真理。

3 Grace, mercy, and peace 2 will be with us from God the Father and from Jesus Christ the Father's Son in truth and love.

愿恩宠、仁爱与平安由天主父及天父之子耶稣基督,在真理与爱情内与我们同在。

4 I rejoiced greatly to find some of your children 3 walking in the truth just as we were commanded by the Father.

我很喜欢,因为我遇见了你的一些子女,照我们由天父所领受的命令,在真理内生活。

5 But now, Lady, I ask you, not as though I were writing a new commandment but the one we have had from the beginning: let us love one another.

主母,我现在请求你,我们应该彼此相爱;这不是我写给你的一条新命令,而是我们从起初就有的命令。

6 For this is love, that we walk according to his commandments; 4 this is the commandment, as you heard from the beginning, in which you should walk.

我们按照他的命令生活,这就是爱;你们应在爱中生活,这就是那命令,正如你们从起初听过的。

7 Many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh; such is the deceitful one and the antichrist. 5

的确,有许多迷惑人的,来到了世界上,他们不承认耶稣基督是在肉身内降世的;这样的人就是迷惑人的,就是假基督。

8 Look to yourselves that you 6 do not lose what we worked for but may receive a full recompense.

你们要谨慎,不要丧失你们劳苦所得的,反要领受圆满的赏报。

9 Anyone who is so "progressive" 7 as not to remain in the teaching of the Christ does not have God; whoever remains in the teaching has the Father and the Son.

凡是越规而不存在基督道理内的,就没有天主;那存在这道理内的,这人有父也有子。

10 8 If anyone comes to you and does not bring this doctrine, do not receive him in your house or even greet him;

若有人来到你们中,不带着这个道理,你们不要接他到家中,也不要向他请安,

11 for whoever greets him shares in his evil works.

因为谁若向他请安,就是有分于他的邪恶工作。

12 9 Although I have much to write to you, I do not intend to use paper and ink. Instead, I hope to visit you and to speak face to face so that our joy may be complete.

虽然我还有许多事,要写给你们,但我不愿意用纸用墨,只希望到你们那里去,亲口面谈,好使我们的喜乐圆满无缺。

13 The children of your chosen sister 10 send you greetings.

你那蒙选的姊妹的子女问候你。


Footnotes(注解)

1 [1] The chosen Lady: literally, "elected"; this could also be translated "Kyria (a woman's name) chosen (by God)" or "the lady Electa" or "Electa Kyria." The adjective "chosen" is applied to all Christians at the beginning of other New Testament letters (1 Peter 1:1; Titus 1:1). The description is of a specific community with "children" who are its members. The truth: the affirmation of Jesus in the flesh and in contrast to false teaching (1 John 1:7).

2 [3] Grace, mercy, and peace: like 1 Tim; 2 Tim this letter adds mercy to the terms used frequently in a salutation to describe Christian blessing; it appears only here in the Johannine writings. The author also puts the blessing in relation to truth and love, the watchwords of the Johannine teaching. The Father's Son: the title that affirms the close relationship of Christ to God; similar variations of this title occur elsewhere (John 1:14; 3:35), but the precise wording is not found elsewhere in the New Testament.

3 [4] Some of your children: this refers to those whom the Presbyter has recently encountered, but it may also indicate the presence of false doctrine in the community: the Presbyter encourages those who have remained faithful. Walking in the truth: an expression used in the Johannine writings to describe a way of living in which the Christian faith is visibly expressed; cf 1 John 1:6-7; 2:6, 11; 3 John 1:3.

4 [6] His commandments: cf 1 John 3:23; 2:7-8; 4:21; obedience to the commandment of faith and love includes all others.

5 [7] The antichrist: see 1 John 2:18-19, 22; 4:3.

6 [8] You (plural): it is not certain whether this means the Christians addressed or includes the Presbyter, since some of the ancient Greek manuscripts and Greek Fathers have "we."

7 [9] Anyone who is so "progressive": literally, "Anyone who goes ahead." Some gnostic groups held the doctrine of the Christ come in the flesh to be a first step in belief, which the more advanced and spiritual believer surpassed and abandoned in his knowledge of the spiritual Christ. The author affirms that fellowship with God may be gained only by holding to the complete doctrine of Jesus Christ (1 John 2:22-23; 4:2; 5:5-6).

8 [10-11] At this time false teachers were considered so dangerous and divisive as to be shunned completely. From this description they seem to be wandering preachers. We see here a natural suspicion of early Christians concerning such itinerants and can envisage the problems faced by missionaries such as those mentioned in 3 John 1:10.

9 [12] Our joy: a number of other Greek manuscripts read "your joy."

10 [13] Chosen sister: the community of which the Presbyter is now a part greets you (singular), the community of the Lady addressed.


若望三书 3 John
3 John

1 1 The Presbyter to the beloved Gaius whom I love in truth.

我长老致书给可爱的加约,就是我在真理内所爱的。

2 Beloved, I hope you are prospering in every respect and are in good health, just as your soul is prospering.

亲爱的,祝你诸事顺利,并祝你健康,就如你的灵魂常顺利一样。

3 I rejoiced greatly when some of the brothers 2 came and testified to how truly you walk in the truth.

有些弟兄来,证明你在真理内,就是说你怎样在真理内生活,我很是高兴。

4 Nothing gives me greater joy than to hear that my children are walking in the truth.

我听说我的孩子们在真理内生活,我没有比这再大的喜乐了。

5 Beloved, you are faithful in all you do 3 for the brothers, especially for strangers;

亲爱的,凡你对弟兄,尤其对旅客所行的,都是真信徒的行为。

6 they have testified to your love before the church. Please help them in a way worthy of God to continue their journey. 4

他们在教会前证明了你的爱德。你若以相称天主的态度,帮助他们走上旅途,就是做了善事,

7 For they have set out for the sake of the Name 5 and are accepting nothing from the pagans.

因为他们出发是为主的名字,并没有从外教人接受什么;

8 Therefore, we ought to support such persons, so that we may be co-workers in the truth.

所以我们应当款待这样的人,为叫我们成为与真理合作的人。

9 I wrote to the church, but Diotrephes, who loves to dominate, 6 does not acknowledge us.

我给教会写过信,但是那在他们中间爱作首领的狄约勒斐,却不承认我们。

10 Therefore, if I come, 7 I will draw attention to what he is doing, spreading evil nonsense about us. And not content with that, he will not receive the brothers, hindering those who wish to do so and expelling them from the church.

为此,我若来到,必要指摘他所行的事,就是他用恶言恶语诽谤我们的事;但这为他还不够:他自己不款待弟兄们,连那愿意款待的,他也加以阻止,甚而将他们逐出教会。

11 Beloved, do not imitate evil 8 but imitate good. Whoever does what is good is of God; whoever does what is evil has never seen God.

亲爱的,你不要效法恶,但要效法善:那行善的是出于天主,那作恶的是没有见过天主。

12 Demetrius 9 receives a good report from all, even from the truth itself. We give our testimonial as well, and you know our testimony is true.

众人和真理本身都给德默特琉作证,我们自己也给他作证,而你也知道我们所作的证是真实的。

13 I have much to write to you, but I do not wish to write with pen and ink.

我本来有许多事要写给你,但是我不愿意以笔墨给你写;

14 Instead, I hope to see you soon, when we can talk face to face.

只希望快见到你,我们好亲口面谈。

15 Peace be with you. The friends greet you; greet the friends 10 there each by name.

祝你平安!朋友都问候你。请你也一一问候各位朋友。


Footnotes(注解)

1 [1] Beloved Gaius: a frequent form of address for fellow Christians in New Testament epistolary literature.

2 [3] The brothers: in this letter, the term may refer to Christians who have been missionaries and received hospitality from Gaius (3 John 1:5-6). Walk in the truth: the common Johannine term to describe Christian living; this description presents Gaius as following the teachings of the Presbyter in contrast to Diotrephes.

3 [5] You are faithful in all you do: Gaius's aid to the missionaries is a manifestation of his true Christian faith.

4 [6] Help them . . . to continue their journey: the Presbyter asks Gaius not only to continue to welcome the missionaries to his community but also to equip them for further travels.

5 [7] The Name: of Jesus Christ (cf Acts 5:41; 1 John 2:12; 3:23; 5:13). Accepting nothing: not expecting support from the pagans to whom they preach the gospel, so that they will not be considered as beggars; they required support from other Christians; cf Paul's complaints to the Corinthians (1 Cor 9:3-12).

6 [9] Who loves to dominate: the Presbyter does not deny Diotrephes' place as leader but indicates that his ambition may have caused him to disregard his letter and his influence.

7 [10] If I come: the Presbyter may visit the community to challenge the actions of Diotrephes toward himself and the missionaries. Will not receive the brothers: Diotrephes may have been critical of the teachings of the Presbyter and sought to maintain doctrinal purity; cf 1 John 2:19 and 1:10-11.

8 [11] Do not imitate evil: Gaius should not be influenced by the behavior of Diotrephes.

9 [12] Demetrius: because of the fear of false teachers, Demetrius, perhaps the bearer of the letter, is provided with a recommendation from the Presbyter; cf 2 Cor 3:1; Romans 16:1. Even from the truth itself: this refers probably to the manner of Demetrius's life that testifies to his true belief; cf Gaius above (3 John 1:3).

10 [15] Friends: although a Johannine term for Christians (John 15:15), the word here may refer to those in the community loyal to the Presbyter and to Gaius.


犹达书 Jude
Jude

1 1 Jude, a slave of Jesus Christ and brother of James, 2 to those who are called, beloved in God the Father and kept safe for Jesus Christ:

耶稣基督的仆人,雅各伯的兄弟犹达,致书给在天主父内蒙爱,为耶稣基督而保存的蒙召者。

2 may mercy, peace, and love be yours in abundance.

愿仁慈、平安、爱情丰富地赐予你们。

3 Beloved, although I was making every effort to write to you about our common salvation, 3 I now feel a need to write to encourage you to contend for the faith that was once for all handed down to the holy ones.

亲爱的,我早已切望给你们写信,讨论我们共享的就恩;但现在不得不给你们写信,劝勉你们应奋斗,维护从前一次而永远传与圣徒的信仰。

4 For there have been some intruders, who long ago were designated for this condemnation, godless persons, who pervert the grace of our God into licentiousness and who deny our only Master and Lord, Jesus Christ.

因为有些早已被注定要受这审判的人,潜入你们中间;他们是邪恶的人,竟把我们天主的恩宠,变为放纵情欲的机会,并否认我们独一的主宰和主耶稣基督。

5 I wish to remind you, although you know all things, that (the) Lord who once saved a people from the land of Egypt later destroyed those who did not believe. 4

虽然你们一次而永远知道这一切,但我仍愿提醒你们:主固然由埃及地救出了百姓,随后却把那些不信的人消灭了;

6 The angels too, who did not keep to their own domain but deserted their proper dwelling, he has kept in eternal chains, in gloom, for the judgment of the great day. 5

至于那些没有保持自己尊位,而离弃自己居所的天使,主也用永远的锁链,把他们拘留在幽暗中,以等候那伟大日子的审判;

7 Likewise, Sodom, Gomorrah, and the surrounding towns, which, in the same manner as they, indulged in sexual promiscuity and practiced unnatural vice, 6 serve as an example by undergoing a punishment of eternal fire.

同样,索多玛和哈摩辣及其附近的城市,因为也和他们一样恣意行淫,随从逆性的肉欲,至今受着永火的刑罚,作为鉴戒。

8 Similarly, these dreamers 7 nevertheless also defile the flesh, scorn lordship, and revile glorious beings.

可是这些作梦的人照样玷污肉身,拒绝主权者,亵渎众尊荣者。

9 Yet the archangel Michael, when he argued with the devil in a dispute over the body of Moses, did not venture to pronounce a reviling judgment 8 upon him but said, "May the Lord rebuke you!"

当总领天使弥额尔,为了梅瑟的尸体和魔鬼激烈争辩时,尚且不敢以侮辱的言词下判决,而只说:"愿主叱责你!"

10 But these people revile what they do not understand and are destroyed by what they know by nature like irrational animals.

这些人却不然,凡他们所不明白的事就亵渎,而他们按本性所体验的事,却像无理性的畜牲一样,就在这些事上败坏自己。

11 Woe to them! They followed the way of Cain, abandoned themselves to Balaam's error for the sake of gain, and perished in the rebellion of Korah. 9

这些人是有祸的!因为他们走了加音的路,为图利而自陷于巴郎的错误,并因科辣黑一样的判逆,而自取灭亡。

12 These are blemishes on your love feasts, 10 as they carouse fearlessly and look after themselves. They are waterless clouds blown about by winds, fruitless trees in late autumn, twice dead and uprooted.

这些人是你们爱宴上的污点,他们同人宴乐,毫无廉耻,只顾自肥;他们像无水的浮云,随风飘荡;又像晚秋不结果实,死了又死,该连根拔出来的树木;

13 They are like wild waves of the sea, foaming up their shameless deeds, wandering stars for whom the gloom of darkness has been reserved forever.

像海里的怒涛,四下飞溅他们无耻的白沫;又像出轨的行星;为他们所存留的,乃是直到永远的黑暗的幽冥。

14 11 Enoch, of the seventh generation from Adam, prophesied also about them when he said, "Behold, the Lord has come with his countless holy ones

针对这些人,亚当后第七代圣祖哈诺客也曾预言说:"看,主带着他千万的圣者降来,

15 to execute judgment on all and to convict everyone for all the godless deeds that they committed and for all the harsh words godless sinners have uttered against him."

要审判众人,指证一切恶人所行的一切恶事,和邪僻的人所说的一切亵渎他的言语。"

16 These people are complainers, disgruntled ones who live by their desires; their mouths utter bombast as they fawn over people to gain advantage.

这些人好出怨言,不满命运;按照自己的私欲行事,他们的口好说大话,为了利益而奉承他人。

17 But you, beloved, remember the words spoken beforehand by the apostles of our Lord Jesus Christ,

但是你们,亲爱的,你们要记得我们的主耶稣基督的宗徒所预言过的话,

18 for they told you, "In (the) last time there will be scoffers who will live according to their own godless desires." 12

他们曾向你们说过:"到末期,必有一些好嘲弄人的人,按照他们个人邪恶的私欲行事。"

19 These are the ones who cause divisions; they live on the natural plane, devoid of the Spirit.

这就是那些好分党分派,属于血肉,没有圣神的人。

20 But you, beloved, build yourselves up in your most holy faith; pray in the holy Spirit.

可是你们,亲爱的,你们要把自己建筑在你们至圣的信德上,在圣神内祈祷;

21 Keep yourselves in the love of God and wait for the mercy of our Lord Jesus Christ that leads to eternal life.

这样保存你们自己常在天主的爱内,期望赖我们的主耶稣基督的仁慈,入于永生。

22 On those who waver, have mercy; 13

对那些怀疑不信的人,你们要说服;

23 save others by snatching them out of the fire; on others have mercy with fear, 14 abhorring even the outer garment stained by the flesh.

对另一些人,你们要拯救,把他们从火里拉出来;但对另一些人,你们固然要怜悯,可是应存戒惧的心,甚至连他们肉身所玷污了的内衣,也要憎恶。

24 15 To the one who is able to keep you from stumbling and to present you unblemished and exultant, in the presence of his glory,

愿那能保护你们不失足,并能叫你们无瑕地,在欢跃中立在他光荣面前的,

25 to the only God, our savior, through Jesus Christ our Lord be glory, majesty, power, and authority from ages past, now, and for ages to come. Amen.

惟一的天主,我们的救主,借我们的主耶稣基督,获享光荣、尊威、主权和能力,于万世之前,现在,至于无穷之世。阿们。



Footnotes(注解)

1 [1] Jude . . . brother of James: for the identity of the author of this letter, see Introduction.

2 [1] To those who are called: the vocation to the Christian faith is God's free gift to those whom he loves and whom he safely protects in Christ until the Lord's second coming.

3 [3-4] Our common salvation: the teachings of the Christian faith derived from the apostolic preaching and to be kept by the Christian community.

4 [5] For this first example of divine punishment on those who had been saved but did not then keep faith, see Numbers 14:28-29 and the note there. Some manuscripts have the word "once" (hapax as at Jude 1:3) after "you know"; some commentators have suggested that it means "knowing one thing" or "you know all things once for all." Instead of "[the] Lord" manuscripts vary, having "Jesus," "God," or no subject stated.

5 [6] This second example draws on Genesis 6:1-4 as elaborated in the apocryphal Book of Enoch (cf Jude 1:14): heavenly beings came to earth and had sexual intercourse with women. God punished them by casting them out of heaven into darkness and bondage.

6 [7] Practiced unnatural vice: literally, "went after alien, flesh." This example derives from Genesis 19:1-25, especially Jude 1:4-11, when the townsmen of Sodom violated both hospitality and morality by demanding that Lot's two visitors (really messengers of Yahweh) be handed over to them so that they could abuse them sexually. Unnatural vice: this refers to the desire for intimacies by human beings with angels (the reverse of the example in Jude 1:6). Sodom (whence "sodomy") and Gomorrah became proverbial as object lessons for God's punishment on sin (Isaiah 1:9; Jeremiah 50:40; Amos 4:11; Matthew 10:15; 2 Peter 2:6).

7 [8] Dreamers: the writer returns to the false teachers of Jude 1:4, applying charges from the three examples in Jude 1:5, 6, 7. This may apply to claims they make for revelations they have received by night (to the author, hallucinations). Defile the flesh: this may mean bodily pollutions from the erotic dreams of sexual license (Jude 1:7). Lordship . . . glorious beings: these may reflect the Lord (Jude 1:5; Jesus, Jude 1:4) whom they spurn and the angels (Jude 1:6; cf the note on 2 Peter 2:10, here, as there, literally, "glories").

8 [9] The archangel Michael . . . judgment: a reference to an incident in the apocryphal Assumption of Moses. Deut 34:6 had said of Moses, literally in Greek, "they buried him" or "he (God?) buried him" (taken to mean "he was buried"). The later account tells how Michael, who was sent to bury him, was challenged by the devil's interest in the body. Our author draws out the point that if an archangel refrained from reviling even the devil, how wrong it is for mere human beings to revile glorious beings (angels).

9 [11] Cain . . . Balaam . . . Korah: examples of rebellious men and of the punishment their conduct incurred; cf Genesis 4:8-16; Numbers 16:1-35; 31:16. See the note on 2 Peter 2:15.

10 [12] Blemishes on your love feasts: or "hidden rocks" or "submerged reefs" (cf Jude 1:13). The opponents engaged in scandalous conduct in connection with community gatherings called love feasts (agape meals), which were associated with eucharistic celebrations at certain stages of early Christian practice; cf 1 Cor 11:18-34 and the note on 2 Peter 2:13.

11 [14-15] Cited from the apocryphal Book of Enoch 1:9.

12 [18] This is the substance of much early Christian preaching rather than a direct quotation of any of the various New Testament passages on this theme (see Mark 13:22; Acts 20:30; 1 Tim 4:1-3; 2 Peter 3:3).

13 [22] Have mercy: some manuscripts read "convince," "confute," or "reprove." Others have "even though you waver" or "doubt" instead of who waver.

14 [23] With fear: some manuscripts connect the phrase "with fear" with the imperative "save" or with the participle "snatching." Other manuscripts omit the phrase "on others have mercy," so that only two groups are envisioned. Rescue of those led astray and caution in the endeavor are both enjoined. Outer garment stained by the flesh: the imagery may come from Zechariah 3:3-5, just as that of snatching . . . out of the fire comes from Zechariah 3:2; the very garments of the godless are to be abhorred because of their contagion.

15 [24-25] With this liturgical statement about the power of God to keep the faithful from stumbling, and praise to him through Jesus Christ, the letter reaches its conclusion by returning to the themes with which it began (Jude 1:1-2).

若望默示录 Revelation Chapter 1
Revelation
Chapter 1

1 1 The revelation of Jesus Christ, which God gave to him, to show his servants what must happen soon. He made it known by sending his angel to his servant John,

耶稣基督的启示,是天主赐给他,叫他把那些必须快要发生的事,指示给自己的仆人们;他遂打发天使,告诉自己的仆人若望;

2 who gives witness to the word of God and to the testimony of Jesus Christ by reporting what he saw.

若望便为天主的话和为耶稣基督作了见证,即对他所见到的一切作了证。

3 Blessed is the one 2 who reads aloud and blessed are those who listen to this prophetic message and heed what is written in it, for the appointed time is near.

那诵读和那些听了这预言,而又遵行书中所记载的,是有福的!因为时期已临近了。

4 3 John, to the seven churches in Asia: 4 grace to you and peace from him who is and who was and who is to come, and from the seven spirits before his throne,

若望致书给亚细亚的七个教会:愿恩宠与平安由那今在、昔在及将来永在者,由在他宝座前的七神,

5 and from Jesus Christ, the faithful witness, the firstborn of the dead and ruler of the kings of the earth. To him who loves us and has freed us 5 from our sins by his blood,

并由那原为忠实的见证,死者中的首生者,和地上万王的元首耶稣基督赐与你们。愿光荣与权能归於那爱我们,并以自己的血解救我们脱离我们的罪过,

6 who has made us into a kingdom, priests for his God and Father, to him be glory and power forever (and ever). Amen.

使我们成为国度,成为侍奉他的天主和父的司祭的那位,直到万世万代。阿们。

7 Behold, he is coming amid the clouds, and every eye will see him, even those who pierced him. All the peoples of the earth will lament him. Yes. Amen.

看,他乘著云彩降来,众目都要瞻望他,连那些刺透了他的人,也要瞻望他,地上的各种族都要哀悼他。的确这样。阿们。

8"I am the Alpha and the Omega," 6 says the Lord God,"the one who is and who was and who is to come, the almighty."

"我是‘阿耳法’和‘敖默加’,"那今在、昔在及将来永在的全能者上主天主这样说。

9 7 I, John, your brother, who share with you the distress, the kingdom, and the endurance we have in Jesus, found myself on the island called Patmos 8 because I proclaimed God's word and gave testimony to Jesus.

我若望,你们的弟兄,并在耶稣内与你们共患难,同王权和同忍耐的,为天主的话,并为给耶稣作证,曾到了一座名叫帕特摩的海岛上。

10 I was caught up in spirit on the Lord's day 9 and heard behind me a voice as loud as a trumpet,

在一个主日上,我在神魂超拔中,听见在我背后有一个大声音,好似号角的声音,

11 which said,"Write on a scroll 10 what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea."

说:"将你所听见的写在书上,送到厄弗所、斯米纳、培尔加摩、提雅提辣,撒尔德、非拉德非雅和劳狄刻雅七个教会。"

12 11 Then I turned to see whose voice it was that spoke to me, and when I turned, I saw seven gold lampstands

我就转过身来,要看看那同我说话的声音;我一转身就看见了七盏金灯台,

13 and in the midst of the lampstands one like a son of man, 12 wearing an ankle-length robe, with a gold sash around his chest.

在灯台当中有似人子的一位,身穿长衣,胸间佩有金带。

14 The hair of his head was as white as white wool or as snow, 13 and his eyes were like a fiery flame.

他的头和头发皓白,有如洁白的羊毛,又如同雪;他的眼睛有如火焰;

15 His feet were like polished brass refined in a furnace, 14 and his voice was like the sound of rushing water.

他的脚相似在烈窑中烧炼的光铜;他的声音有如大水的响声;

16 In his right hand he held seven stars. 15 A sharp two-edged sword came out of his mouth, and his face shone like the sun at its brightest.

他的右手持有七颗星;从他的口中发出一把双刃的利剑;他的面容有如发光正烈的太阳。

17 When I caught sight of him, I fell down at his feet as though dead. 16 He touched me with his right hand and said,"Do not be afraid. I am the first and the last,

我一看见他,就跌倒在他脚前,有如死人,他遂把右手按在我身上说:"不要害怕!我是元始,我是终末,

18 the one who lives. Once I was dead, but now I am alive forever and ever. I hold the keys to death and the netherworld. 17

我是生活的;我曾死过,可是,看,我如今却活著,一直到万世万代;我持有死亡和阴府的钥匙,

19 Write down, therefore, what you have seen, and what is happening, and what will happen afterwards. 18

所以你应把你看见的事,现今的,以及这些事以後要发生的事,都写下来。

20 This is the secret meaning 19 of the seven stars you saw in my right hand, and of the seven gold lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.

至于你看见在我右手中的七颗星,和七盏金灯台的奥义,就是:七颗星是指七个教会的天使,七盏灯台是指七个教会。"



Footnotes(注解)

1 [1-3] This prologue describes the source, contents, and audience of the book and forms an inclusion with the epilogue (Rev 22:6-21), with its similar themes and expressions.

2 [3] Blessed is the one: this is the first of seven beatitudes in this book; the others are in Rev 14:13; 16:15; 19:9; 20:6; 22:7, 14. This prophetic message: literally,"the words of the prophecy"; so Rev 22:7, 10, 18, 19 by inclusion. The appointed time: when Jesus will return in glory; cf Rev 1:7; 3:11; 22:7, 10, 12, 20.

3 [4-8] Although Revelation begins and ends (Rev 22:21) with Christian epistolary formulae, there is nothing between Rev 4; 22 resembling a letter. The author here employs the standard word order for greetings in Greek letter writing:"N. to N., greetings . . ."; see the note on Romans 1:1.

4 [4] Seven churches in Asia: Asia refers to the Roman province of that name in western Asia Minor (modern Turkey); these representative churches are mentioned by name in Rev 1:11, and each is the recipient of a message (Rev 2:1-3:22). Seven is the biblical number suggesting fullness and completeness; thus the seer is writing for the whole church.

5 [5] Freed us: the majority of Greek manuscripts and several early versions read"washed us"; but"freed us" is supported by the best manuscripts and fits well with Old Testament imagery, e.g., Isaiah 40:2.

6 [8] The Alpha and the Omega: the first and last letters of the Greek alphabet. In Rev 22:13 the same words occur together with the expressions"the First and the Last, the Beginning and the End"; cf Rev 1:17; 2:8; 21:6; Isaiah 41:4; 44:6.

7 [9-20] In this first vision, the seer is commanded to write what he sees to the seven churches (Rev 1:9-11). He sees Christ in glory, whom he depicts in stock apocalyptic imagery (Rev 1:12-16), and hears him describe himself in terms meant to encourage Christians by emphasizing his victory over death (Rev 1:17-20).

8 [9] Island called Patmos: one of the Sporades islands in the Aegean Sea, some fifty miles south of Ephesus, used by the Romans as a penal colony. Because I proclaimed God's word: literally,"on account of God's word."

9 [10] The Lord's day: Sunday. As loud as a trumpet: the imagery is derived from the theophany at Sinai (Exodus 19:16, 19; cf Hebrews 12:19 and the trumpet in other eschatological settings in Isaiah 27:13; Joel 2:1; Matthew 24:31; 1 Cor 15:52; 1 Thes 4:16).

10 [11] Scroll: a papyrus roll.

11 [12-16] A symbolic description of Christ in glory. The metaphorical language is not to be understood literally; cf Introduction.

12 [13] Son of man: see the note on Mark 8:31. Ankle-length robe: Christ is priest; cf Exodus 28:4; 29:5; Wisdom 18:24; Zechariah 3:4. Gold sash: Christ is king; cf Exodus 28:4; 1 Macc 10:89; 11:58; Daniel 10:5.

13 [14] Hair . . . as white as white wool or as snow: Christ is eternal, clothed with the dignity that belonged to the"Ancient of Days"; cf Rev 1:18; Daniel 7:9. His eyes were like a fiery flame: Christ is portrayed as all-knowing; cf Rev 2:23; Psalm 7:10; Jeremiah 17:10; and similar expressions in Rev 2:18; 19:12; cf Daniel 10:6.

14 [15] His feet . . . furnace: Christ is , depicted as unchangeable; cf Ezekiel 1:27; Daniel 10:6. The Greek word translated"refined" is unconnected grammatically with any other word in the sentence. His voice . . . water: Christ speaks with divine authority; cf Ezekiel 1:24.

15 [16] Seven stars: in the pagan world, Mithras and the Caesars were represented with seven stars in their right hand, symbolizing their universal dominion. A sharp two-edged sword: this refers to the word of God (cf Eph 6:17; Hebrews 4:12) that will destroy unrepentant sinners; cf Rev 2:16; 19:15; Wisdom 18:15; Isaiah 11:4; 49:2. His face . . . brightest: this symbolizes the divine majesty of Christ; cf Rev 10:1; 21:23; Judges 5:31; Isaiah 60:19; Matthew 17:2.

16 [17] It was an Old Testament belief that for sinful human beings to see God was to die; cf Exodus 19:21; 33:20; Judges 6:22-23; Isaiah 6:5.

17 [18] Netherworld: Greek Hades, Hebrew Sheol, the abode of the dead; cf Rev 20:13-14; Numbers 16:33.

18 [19] What you have seen, and what is happening, and what will happen afterwards: the three parts of the Book of Revelation, the vision (Rev 1:10-20), the situation in the seven churches (Rev 2-3), and the events of Rev 6-22.

19 [20] Secret meaning: literally,"mystery." Angels: these are the presiding spirits of the seven churches. Angels were thought to be in charge of the physical world (cf Rev 7:1; 14:18; 16:5) and of nations (Daniel 10:13; 12:1), communities (the seven churches), and individuals (Matthew 18:10; Acts 12:15). Some have seen in the"angel" of each of the seven churches its pastor or a personification of the spirit of the congregation.


若望默示录 Revelation Chapter 2
Revelation
Chapter 2

1 1 2 "To the angel of the church 3 in Ephesus, write this: " 'The one who holds the seven stars in his right hand and walks in the midst of the seven gold lampstands says this:

你给厄弗所教会的天使写:"那右手握著七颗星,而在那七盏金灯台当中行走的这样说:

2 "I know your works, your labor, and your endurance, and that you cannot tolerate the wicked; you have tested those who call themselves apostles but are not, and discovered that they are impostors. 4

我知道你的作为、你的苦劳和你的坚忍;也知道你不能容忍恶人,并且你也曾查验出那些自称为宗徒而实非宗徒的人,发现他们是撒谎的人;

3 Moreover, you have endurance and have suffered for my name, and you have not grown weary.

也知道你有坚忍,为了我的名字受了苦,而毫不厌倦。

4 Yet I hold this against you: you have lost the love you had at first.

可是,我有反对你的一条,就是你抛弃了你起初的爱德,

5 Realize how far you have fallen. Repent, and do the works you did at first. Otherwise, I will come to you and remove your lampstand from its place, unless you repent.

所以你该回想你是从那里跌下的,你该悔改,行先前所行的事:若你不悔改,我就要临于你,把你的灯台从原处挪去。

6 But you have this in your favor: you hate the works of the Nicolaitans, 5 which I also hate.

不过你有一条:就是你恼恨了尼苛劳党人的行为,这也是我所恼恨的。

7  ‘"Whoever has ears ought to hear what the Spirit says to the churches. To the victor 6 I will give the right to eat from the tree of life that is in the garden of God."'

有耳朵的,应听圣神向各教会说的话:胜利的,我要把天主乐园中生命树的果实,赐给他吃。"

8 7 "To the angel of the church in Smyrna, 8 write this: " 'The first and the last, who once died but came to life, says this:

你给斯米那教会的天使写:"那身为元始和终末,曾死过而复生的这样说:

9 "I know your tribulation and poverty, but you are rich. 9 I know the slander of those who claim to be Jews and are not, but rather are members of the assembly of Satan.

我知道你的困苦和贫穷,其实你是富足的;也知道你由那些自称为犹太人的人受的诽谤,其实他们不是犹太人,而是撒殚的会众。

10 Do not be afraid of anything that you are going to suffer. Indeed, the devil will throw some of you into prison, that you may be tested, and you will face an ordeal for ten days. Remain faithful until death, and I will give you the crown of life.

不要怕你要受的苦!看,魔鬼要把你们中的一些人投在监里,叫你们受试探;你们要遭受困难十天之久。你应当忠信至死,我必要赐给你生命的华冠。

11 ‘"Whoever has ears ought to hear what the Spirit says to the churches. The victor shall not be harmed by the second death."' 10

有耳朵的,应听圣神向各教会说的话:胜利的必不受第二次死亡的害。"

12 11 "To the angel of the church in Pergamum, 12 write this: " ‘The one with the sharp two-edged sword says this:

你给培尔加摩教会的天使写:"那持有双刃利剑的这样说:

13 "I know that you live where Satan's throne 13 is, and yet you hold fast to my name and have not denied your faith in me, not even in the days of Antipas, my faithful witness, who was martyred among you, where Satan lives.

我知道你居住的地方,在那里有撒殚的宝座;当我忠信的见证安提帕在你们中间,即在撒殚居住的地方被杀的时日,你仍坚持了我的名字,从未否认对我的信仰。

14 14 Yet I have a few things against you. You have some people there who hold to the teaching of Balaam, who instructed Balak to put a stumbling block before the Israelites: to eat food sacrificed to idols and to play the harlot.

可是,我有反对你的几条,就是:在你们那里,你容忍了一些坚持巴郎教训的人;巴郎曾教巴拉克在以色列子民前安放了绊脚石,叫他们吃祭肉,行邪淫;

15 Likewise, you also have some people who hold to the teaching of (the) Nicolaitans.

同样,你也容忍了一些坚持尼苛劳党人教训的人。

16 Therefore, repent. Otherwise, I will come to you quickly and wage war against them with the sword of my mouth.

所以你应当悔改,不然,我就要迅速临於你,用我口中的利剑攻击他们。

17 ‘"Whoever has ears ought to hear what the Spirit says to the churches. To the victor I shall give some of the hidden manna; 15 I shall also give a white amulet upon which is inscribed a new name, which no one knows except the one who receives it.'

有耳朵的,应听圣神向各教会说的话:胜利的,我要赐给他隐藏的"玛纳",也要赐给他一块刻有新名号的白石,除领受的人外,谁也不认得这名号。"

18 16 "To the angel of the church in Thyatira, 17 write this: " 'The Son of God, whose eyes are like a fiery flame and whose feet are like polished brass, says this:

你给提雅提辣教会的天使写:"那位眼睛有如火焰,双脚有如光铜的天主子这样说:

19 "I know your works, your love, faith, service, and endurance, and that your last works are greater than the first.

我知道你的作为、你的爱德、信德、服务和坚忍,也知道你末后的作为比先前的更多。

20 Yet I hold this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, who teaches and misleads my servants to play the harlot and to eat food sacrificed to idols. 18

可是我有反对你的一条,就是你曾容许那自称为先知的妇人依则贝耳教训我的仆人,并引诱他们行邪淫,吃祭肉。

21 I have given her time to repent, but she refuses to repent of her harlotry.

我原给了她悔改的时间,可是她不肯悔改自己的淫行。

22 So I will cast her on a sickbed and plunge those who commit adultery with her into intense suffering unless they repent of her works.

看,我要把她投在病床上,并且把那些与她行邪淫的人,若他们对她的恶行不予以悔改,也投到重大的困苦中,

23 I will also put her children 19 to death. Thus shall all the churches come to know that I am the searcher of hearts and minds and that I will give each of you what your works deserve.

并将她的子女置於死地;这样各教会都知道我是洞察人心和肺腑的主,并且我要按照你们的行为,报应你们每一个人。

24 But I say to the rest of you in Thyatira, who do not uphold this teaching and know nothing of the so-called deep secrets of Satan: 20 on you I will place no further burden,

至於你们其余的提雅提辣人,凡不随从这种教训,不认识那所谓"撒殚奥义"的人,我对你们说:我不再把别的重担加在你们身上,

25 except that you must hold fast to what you have until I come.

可是你们应该坚持已有的,直到我来。

26 ‘"To the victor, 21 who keeps to my ways 22 until the end, I will give authority over the nations.

胜利的,并且到最末坚守我事业的人,我必赐给他治理万民的权柄--

27 He will rule them with an iron rod. Like clay vessels will they be smashed,

他将用铁杖管辖他们,有如打碎瓦器--

28 just as I received authority from my Father. And to him I will give the morning star.

正如我由我父所领受的权柄一样;我还要赐给他那颗晨星。

29 ‘"Whoever has ears ought to hear what the Spirit says to the churches."'

有耳朵的,应听圣神向各教会说的话。"



Footnotes(注解)

1 [2:1-3:22] Each of the seven letters follows the same pattern: address; description of the exalted Christ; blame and/or praise for the church addressed; threat and/or admonition; final exhortation and promise to all Christians.

2 [1-7] The letter to Ephesus praises the members of the church there for their works and virtues, including discerning false teachers (Rev 2:2-3), but admonishes them to repent and return to their former devotion (Rev 2:4-5). It concludes with a reference to the Nicolaitans (see the note on Rev 2:6) and a promise that the victor will have access to eternal life (Rev 2:7).

3 [1] Ephesus: this great ancient city had a population of ca. 250,000; it was the capital of the Roman province of Asia and the commercial, cultural, and religious center of Asia. The other six churches were located in the same province, situated roughly in a circle; they were selected for geographical reasons rather than for the size of their Christian communities. Walks in the midst of the seven gold lampstands: this signifies that Christ is always present in the church; see the note on Rev 1:4.

4 [2] Who call themselves . . . impostors: this refers to unauthorized and perverse missionaries; cf Acts 20:29-30.

5 [6] Nicolaitans: these are perhaps the impostors of Rev 2:2; see the note on Rev 2:14-15. There is little evidence for connecting this group with Nicolaus, the proselyte from Antioch, mentioned in Acts 6:5.

6 [7] Victor: referring to any Christian individual who holds fast to the faith and does God's will in the face of persecution. The tree of life that is in the garden of God: this is a reference to the tree in the primeval paradise (Genesis 2:9); cf Rev 22:2, 14, 19. The decree excluding humanity from the tree of life has been revoked by Christ.

7 [8-11] The letter to Smyrna encourages the Christians in this important commercial center by telling them that although they are impoverished, they are nevertheless rich, and calls those Jews who are slandering them members of the assembly of Satan (Rev 2:9). There is no admonition; rather, the Christians are told that they will suffer much, even death, but the time of tribulation will be short compared to their eternal reward (Rev 2:10), and they will thus escape final damnation (Rev 2:11).

8 [8] Smyrna: modern Izmir, ca. thirty miles north of Ephesus, and the chief city of Lydia, with a temple to the goddess Roma. It was renowned for its loyalty to Rome, and it also had a large Jewish community very hostile toward Christians.

9 [9-10] The church in Smyrna was materially poor but spiritually rich. Accusations made by Jewish brethren there occasioned the persecution of Christians; cf Acts 14:2, 19; 17:5, 13.

10 [11] The second death: this refers to the eternal death, when sinners will receive their final punishment; cf Rev 20:6, 14-15; 21:8.

11 [12-17] The letter to Pergamum praises the members of the church for persevering in their faith in Christ even in the midst of a pagan setting and in face of persecution and martyrdom (Rev 2:13). But it admonishes them about members who advocate an unprincipled morality (Rev 2:14; cf 2 Peter 2:15; Jude 1:11) and others who follow the teaching of the Nicolaitans (Rev 2:15; see the note there). It urges them to repent (Rev 2:16) and promises them the hidden manna and Christ's amulet (Rev 2:17).

12 [12] Pergamum: modern Bergama, ca. forty-five miles northeast of Smyrna, a center for various kinds of pagan worship. It also had an outstanding library (the word parchment is derived from its name).

13 [13] Satan's throne: the reference is to emperor worship and other pagan practices that flourished in Pergamum, perhaps specifically to the white marble altar erected and dedicated to Zeus by Eumenes II (197-160 B.C.).

14 [14-15] Like Balaam, the biblical prototype of the religious compromiser (cf Numbers 25:1-3; 31:16; 2 Peter 2:15; Jude 1:11), the Nicolaitans in Pergamum and Ephesus (Rev 2:6) accommodated their Christian faith to paganism. They abused the principle of liberty enunciated by Paul (1 Cor 9:19-23).

15 [17] The hidden manna: this is the food of life; cf Psalm 78:24-25. White amulet: literally, "white stone," on which was written a magical name, whose power could be tapped by one who knew the secret name. It is used here as a symbol of victory and joy; cf Rev 3:4-5. New name: this is a reference to the Christian's rebirth in Christ; cf Rev 3:12; 19:12; Isaiah 62:2; 65:15.

16 [18-29] The letter to Thyatira praises the progress in virtue of this small Christian community (Rev 2:19) but admonishes them for tolerating a false prophet who leads them astray (Rev 2:20). Her fate is sealed, but there is hope of repentance for her followers (Rev 2:21-22). Otherwise, they too shall die (Rev 2:23). They are warned against Satanic power or knowledge (Rev 2:24-25). Those who remain faithful will share in the messianic reign, having authority over nations (Rev 2:26-27), and will in fact possess Christ himself (Rev 2:8).

17 [18] Thyatira: modern Akhisar, ca. forty miles southeast of Pergamum, a frontier town famous for its workers' guilds (cf Acts 16:14), membership in which may have involved festal meals in pagan temples.

18 [20] The scheming and treacherous Jezebel of old (cf 1 Kings 19:1-2; 21:1-14; 2 Kings 9:22, 30-34) introduced pagan customs into the religion of Israel; this new Jezebel was doing the same to Christianity.

19 [23] Children: spiritual descendants.

20 [24] The so-called deep secrets of Satan: literally, "the deep things of Satan," a scathing reference to the perverse teaching of the Nicolaitans (Rev 2:15).

21 [26-28] The Christian who perseveres in faith will share in Christ's messianic authority (cf Psalm 2:8-9) and resurrection victory over death, symbolized by the morning star; cf Rev 22:16.

22 [26] Who keeps to my ways: literally, "who keeps my works."


若望默示录 Revelation Chapter 3

Revelation
Chapter 3

1 1 "To the angel of the church in Sardis, 2 write this: " 'The one who has the seven spirits of God and the seven stars says this: "I know your works, that you have the reputation of being alive, but you are dead.

你给撒尔德教会的天使写:"那持有天主的七神和七颗星的这样说:我知道你的作为,也知道你有生活之名,其实你是死的。

2 Be watchful and strengthen what is left, which is going to die, for I have not found your works complete in the sight of my God.

你该儆醒,坚固其余将要死的人,因为我没有发见你的作为,在我天主面前是齐全的,

3 Remember then how you accepted and heard; keep it, and repent. If you are not watchful, I will come like a thief, and you will never know at what hour I will come upon you.

所以你应回想当初你是怎样接受了,是怎样听了天主的道:你该遵守,又该悔改;假如你不儆醒,我必要像盗贼一样来临,你也不知道我何时临于你。

4 However, you have a few people in Sardis who have not soiled their garments; they will walk with me dressed in white, because they are worthy.

可是,在撒尔德你还有几个没有玷污自己的衣服,他们必要穿上白衣,与我同行,因为他们当得起。

5 "‘"The victor will thus be dressed in white, 3 and I will never erase his name from the book of life but will acknowledge his name in the presence of my Father and of his angels.

胜利的必要这样穿上白衣,我决不将他的名字从生命册上抹去;反之,我要在我父面前,在他的天使面前,承认他的名字。

6 "‘"Whoever has ears ought to hear what the Spirit says to the churches."'

有耳朵的,应听圣神向各教会说的话。"

7 4 "To the angel of the church in Philadelphia, 5 write this: " ‘The holy one, the true, who holds the key of David, who opens and no one shall close, who closes and no one shall open, says this:

你给非拉德非雅教会的天使写:"那圣洁而真实的,掌有达味钥匙的,开了无人能关,关了无人能开的这样说:

8 "‘"I know your works (behold, I have left an open door 6 before you, which no one can close). You have limited strength, and yet you have kept my word and have not denied my name.

我知道你的作为;看,我在你面前安置了一个敞开的门,谁也不能关闭它;我知道你能力虽小,却遵守了我的话,没有否认我的名字。

9 Behold, I will make those of the assembly of Satan who claim to be Jews and are not, but are lying, behold I will make them come and fall prostrate at your feet, and they will realize that I love you.

看,我要从撒殚的会众,即从那些自称为犹太人的人中--其实不是,而只是撒谎的人--把一些人交给你;看,我要使他们前来,俯伏在你脚前,使他们承认我爱了你。

10 Because you have kept my message of endurance, 7 I will keep you safe in the time of trial that is going to come to the whole world to test the inhabitants of the earth.

因为你遵守了我论坚忍的训言,我也要在试探期中保存你,这时期将要临于全世界,为试探世界上的居民。

11 I am coming quickly. Hold fast to what you have, so that no one may take your crown.

我快要来;你应坚持你所有的,免得人拿去你的花冠。

12 "‘"The victor I will make into a pillar 8 in the temple of my God, and he will never leave it again. On him I will inscribe the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, as well as my new name.

胜利的,我要使他成为我天主殿宇的柱子,决不再让他到外面去;我还要把我天主的名号,和从天上我天主那里降下的我天主的城邑,即新耶路撒冷的名号,以及我的新名号,写在他身上。

13 " ‘"Whoever has ears ought to hear what the Spirit says to the churches."'

有耳朵的,应听圣神向各教会说的话。"

14 9 "To the angel of the church in Laodicea, 10 write this: " ‘The Amen, the faithful and true witness, the source of God's creation, says this:

你给劳狄刻雅教会的天使写:"那做‘阿们’,做忠信而真实见证的,做天主创造万物根源的这样说:

15 "I know your works; I know that you are neither cold nor hot. 11 I wish you were either cold or hot.

我知道你的作为:你也不冷,也不热;巴不得你或冷或热!

16 12 So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth.

但是,你既然是温的,也不冷,也不热,我必要从我口中把你吐出来。

17 13 For you say, ‘I am rich and affluent and have no need of anything,' and yet do not realize that you are wretched, pitiable, poor, blind, and naked.

你说:我是富有的,我发了财,什麽也不缺少;殊不知你是不幸的,可怜的,贫穷的,瞎眼的,赤身裸体的。

18 I advise you to buy from me gold refined by fire 14 so that you may be rich, and white garments to put on so that your shameful nakedness may not be exposed, and buy ointment to smear on your eyes so that you may see.

我给你出个主意:你要向我买用火炼好的黄金,为使你富有,也买件白衣穿上,为不显露你裸体的羞耻,又买点眼药,抹在你的眼上,为使你能看见。

19 Those whom I love, I reprove and chastise. Be earnest, therefore, and repent.

凡我所疼爱的人,我要谴责他,管教他;所以你应当发奋热心,痛悔改过!

20 "‘"Behold, I stand at the door and knock. If anyone hears my voice and opens the door, (then) I will enter his house and dine with him, and he with me. 15

看,我立在门口敲门,谁若听见我的声音而给我开门,我要进到他那里,同他坐席,他也要同我一起坐席。

21 I will give the victor the right to sit with me on my throne, as I myself first won the victory and sit with my Father on his throne.

胜利的,我要赐他同我坐在我的宝座上,就如我得胜了,同我的父坐在他的宝座上一样。

22 "‘"Whoever has ears ought to hear what the Spirit says to the churches."'"

有耳朵的,应听圣神向各教会说的话。"



Footnotes(注解)

1 [1-6] The letter to Sardis does not praise the community but admonishes its members to watchfulness, mutual support, and repentance (Rev 3:2-3). The few who have remained pure and faithful will share Christ's victory and will be inscribed in the book of life (Rev 3:4-5).

2 [1] Sardis: this city, located ca. thirty miles southeast of Thyatira, was once the capital of Lydia, known for its wealth at the time of Croesus (6th century B.C.). Its citadel, reputed to be unassailable, was captured by surprise, first by Cyrus and later by Antiochus. The church is therefore warned to be on guard.

3 [5] In white: white is a sign of victory and joy as well as resurrection; see the note on Rev 2:17. The book of life: the roll in which the names of the redeemed are kept; cf Rev 13:8; 17:8; 20:12, 15; 21:27; Philippians 4:3; Daniel 12:1. They will be acknowledged by Christ in heaven; cf Matthew 10:32.

4 [7-13] The letter to Philadelphia praises the Christians there for remaining faithful even with their limited strength (Rev 3:8). Members of the assembly of Satan are again singled out (Rev 3:9; see Rev 2:9). There is no admonition; rather, the letter promises that they will be kept safe at the great trial (Rev 3:10-11) and that the victors will become pillars of the heavenly temple, upon which three names will be inscribed: God, Jerusalem, and Christ (Rev 3:12).

5 [7] Philadelphia: modern Alasehir, ca. thirty miles southeast of Sardis, founded by Attalus II Philadelphus of Pergamum to be an "open door" (Rev 3:8) for Greek culture; it was destroyed by an earthquake in A.D. 17. Rebuilt by money from the Emperor Tiberius, the city was renamed Neo-Caesarea; this may explain the allusions to "name" in Rev 3:12. Key of David: to the heavenly city of David (cf Isaiah 22:22), "the new Jerusalem" (Rev 3:12), over which Christ has supreme authority.

6 [8] An open door: opportunities for sharing and proclaiming the faith; cf Acts 14:27; 1 Cor 16:9; 2 Cor 2:12.

7 [10] My message of endurance: this does not refer to a saying of Jesus about patience but to the example of Christ's patient endurance. The inhabitants of the earth: literally, "those who live on the earth." This expression, which also occurs in Rev 6:10; 8:13; 11:10; 13:8, 12, 14; 17:2, 8, always refers to the pagan world.

8 [12] Pillar: this may be an allusion to the rebuilding of the city; see the note on v 7. New Jerusalem: it is described in Rev 21:10-22:5.

9 [14-22] The letter to Laodicea reprimands the community for being lukewarm (Rev 3:15-16), but no particular faults are singled out. Their material prosperity is contrasted with their spiritual poverty, the violet tunics that were the source of their wealth with the white robe of baptism, and their famous eye ointment with true spiritual perception (Rev 3:17-18). But Christ's chastisement is inspired by love and a desire to be allowed to share the messianic banquet with his followers in the heavenly kingdom (Rev 3:9-21).

10 [14] Laodicea: ca. forty miles southeast of Philadelphia and ca. eighty miles east of Ephesus, a wealthy industrial and commercial center, with a renowned medical school. It exported fine woolen garments and was famous for its eye salves. It was so wealthy that it was proudly rebuilt without outside aid after the devastating earthquake of A.D. 60/61. The Amen: this is a divine title (cf Hebrew text of Isaiah 65:16) applied to Christ; cf 2 Cor 1:20. Source of God's creation: literally, "the beginning of God's creation," a concept found also in John 1:3; Col 1:16-17, Hebrews 1:2; cf Proverb 8:22-31; Wisdom 9:1-2.

11 [15-16] Halfhearted commitment to the faith is nauseating to Christ; cf Romans 12:11.

12 [16] Spit: literally, "vomit." The image is that of a beverage that should be either hot or cold. Perhaps there is an allusion to the hot springs of Hierapolis across the Lycus river from Laodicea, which would have been lukewarm by the time they reached Laodicea.

13 [17] Economic prosperity occasioned spiritual bankruptcy.

14 [18] Gold . . . fire: God's grace. White garments: symbol of an upright life; the city was noted for its violet/purple cloth. Ointment . . . eyes: to remove spiritual blindness; one of the city's exports was eye ointment (see the note on Rev 3:14).

15 [20] Christ invites all to the messianic banquet in heaven; cf Isaiah 25:6; Luke 14:15; 22:30.

若望默示录 Revelation Chapter 4
Revelation
Chapter 4

1 1 After this I had a vision of an open door 2 to heaven, and I heard the trumpetlike voice that had spoken to me before, saying, "Come up here and I will show you what must happen afterwards."

这些事以后,我看见天上有一个门开了,并且有我初次听见,那同我说话像似号角的声音,说:"你上到这里来,我要指示给你,这些事以后必须要发生的事。"

2 3 At once I was caught up in spirit. A throne was there in heaven, and on the throne sat

我立即神魂超拔了。看,在天上安置了一个宝座,有一位坐在那宝座上的。

3 one whose appearance sparkled like jasper and carnelian. Around the throne was a halo as brilliant as an emerald.

那位坐着的,看来好似水苍玉和红玛瑙;围绕宝座的虹霓,看来好似翡翠。

4 Surrounding the throne I saw twenty-four other thrones on which twenty-four elders 4 sat, dressed in white garments and with gold crowns on their heads.

宝座周围还有二十四个宝座,宝座上坐著二十四位长老:身穿白衣,头戴金冠。

5 From the throne came flashes of lightning, rumblings, and peals of thunder. 5 Seven flaming torches burned in front of the throne, which are the seven spirits of God.

有闪电、响声和雷霆从那宝座发出来;在宝座前还燃著七个火炬,那就是天主的七神。

6 In front of the throne was something that resembled a sea of glass like crystal. 6 In the center and around the throne, there were four living creatures covered with eyes in front and in back.

宝座前面有如玻璃海,彷佛水晶;在宝座每一面当中,在宝座周围,有四个活物,前後都满了眼睛:

7 The first creature resembled a lion, the second was like a calf, the third had a face like that of a human being, and the fourth looked like an eagle 7 in flight.

第一个活物像狮子,第二个活物像牛犊,第三个活物面貌像人,第四个活物像飞鹰。

8 The four living creatures, each of them with six wings, 8 were covered with eyes inside and out. Day and night they do not stop exclaiming: "Holy, holy, holy is the Lord God almighty, who was, and who is, and who is to come."

那四个活物,个个都有六个翅膀,周围内外都满了眼睛,日夜不停的说:"圣!圣!圣!上主,全能的天主,是昔在、今在、及将来永在者。"

9 Whenever the living creatures give glory and honor and thanks to the one who sits on the throne, who lives forever and ever,

每逢那些活物将光荣、尊威和颂谢归於那坐在宝座上的,万世万代的永生者时,

10 the twenty-four elders fall down before the one who sits on the throne and worship him, who lives forever and ever. They throw down their crowns before the throne, exclaiming:

二十四位长老就俯伏在坐于宝座的那位前,朝拜那万世万代的永生者,且把他们的荣冠投在宝座前说:

11 "Worthy are you, Lord our God, to receive glory and honor and power, for you created all things; because of your will they came to be and were created."

"上主,我们的天主!你是堪享光荣、尊威和权能的,因为你创造了万物,万物都是因了你的旨意而存在,而造成的。"



Footnotes(注解)

1 [1-11] The seer now describes a vision of the heavenly court in worship of God enthroned. He reverently avoids naming or describing God but pictures twenty-four elders in priestly and regal attire (Rev 4:4) and God's throne and its surroundings made of precious gems and other symbols that traditionally express the majesty of God (Rev 4:5-6). Universal creation is represented by the four living creatures (Rev 4:6-7). Along with the twenty-four elders, they praise God unceasingly in humble adoration (Rev 4:8-11).

2 [1] The ancients viewed heaven as a solid vault, entered by way of actual doors.

3 [2-8] Much of the imagery here is taken from Ezekiel 1:10.

4 [4] Twenty-four elders: these represent the twelve tribes of Israel and the twelve apostles; cf Rev 21:12-14.

5 [5] Flashes of lightning, rumblings, and peals of thunder: as in other descriptions of God's appearance or activity; cf Rev 8:5; 11:19; 16:18; Exodus 19:16; Ezekiel 1:4, 13. The seven spirits of God: the seven "angels of the presence" as in Rev 8:2 and Tobit 12:15.

6 [6] A sea of glass like crystal: an image adapted from Ezekiel 1:22-26. Four living creatures: these are symbols taken from Ezekiel 1:5-21; they are identified as cherubim in Ezekiel 10:20. Covered with eyes: these suggest God's knowledge and concern.

7 [7] Lion . . . calf . . . human being . . . eagle: these symbolize, respectively, what is noblest, strongest, wisest, and swiftest in creation. Calf: traditionally translated "ox," the Greek word refers to a heifer or young bull. Since the second century, these four creatures have been used as symbols of the evangelists Mark, Luke, Matthew, and John, respectively.

8 [8] Six wings: like the seraphim of Isaiah 6:2.

  
若望默示录 Revelation Chapter 5
Revelation
Chapter 5

1 1 I saw a scroll 2 in the right hand of the one who sat on the throne. It had writing on both sides and was sealed with seven seals.

我看见在那坐于宝座者的右手上,有一书卷,内外都写著字,用七个印密封著。

2 Then I saw a mighty angel who proclaimed in a loud voice,"Who is worthy to open the scroll and break its seals?"

我又看见一位强有力的天使大声宣布说:"谁当得起展开这书卷,开启它的印呢?"

3 But no one in heaven or on earth or under the earth was able to open the scroll or to examine it.

但是,不论在天上、地上、或地下,没有一个能展开那书卷的,没有能阅读它的。

4 I shed many tears because no one was found worthy to open the scroll or to examine it.

我就大哭起来,因为没有找著一位当得起展开那书卷,和阅读它的。

5 One of the elders said to me,"Do not weep. The lion of the tribe of Judah, the root of David, 3 has triumphed, enabling him to open the scroll with its seven seals."

长老中有一位对我说:"不要哭!看,那出於犹大支派中的狮子,达味的苗裔已得了胜利,他能展开那书卷和那七个印。"

6 Then I saw standing in the midst of the throne and the four living creatures and the elders, a Lamb 4 that seemed to have been slain. He had seven horns and seven eyes; these are the (seven) spirits of God sent out into the whole world.

我就看见在宝座和四个活物中间,并在长老们中间,站著一只羔羊,好像被宰杀过的,他有七个角和七只眼:那眼睛就是被派往全地的天主的七神。

7 He came and received the scroll from the right hand of the one who sat on the throne.

他于是前来,从坐在宝座上的那位右手中接了那书卷。

8 When he took it, the four living creatures and the twenty-four elders fell down before the Lamb. Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones.

当他接那书卷的时候,那四个活物和那二十四位长老,都俯伏在羔羊前,各拿着弦琴和盛满了香料的金盂--这香料即是众圣徒的祈祷,

9 They sang a new hymn:"Worthy are you to receive the scroll and to break open its seals, for you were slain and with your blood you purchased for God those from every tribe and tongue, people and nation.

并唱新歌说:"惟有你当得起接受那书卷和开启它的印,因为你曾被宰杀,曾用你的血,从各支派、各异语、各民族、各邦国中,把人赎来归于天主,

10 You made them a kingdom and priests for our God, and they will reign on earth."

并使他们成为国度和司祭,事奉我们的天主;他们必要为王,统治世界。"

11 I looked again and heard the voices of many angels who surrounded the throne and the living creatures and the elders. They were countless 5 in number,

我又看见,且听见在宝座、活物和长老的四周,有许多天使的声音,他们的数目千千万万,

12 and they cried out in a loud voice:"Worthy is the Lamb that was slain to receive power and riches, wisdom and strength, honor and glory and blessing."

大声喊说:"被宰杀的羔羊堪享权能、富裕、智慧、勇毅、尊威、光荣、和赞颂!"

13 Then I heard every creature in heaven and on earth and under the earth and in the sea, everything in the universe, cry out:"To the one who sits on the throne and to the Lamb be blessing and honor, glory and might, forever and ever."

此后我又听见一切受造物,即天上、地上、地下和海中的万物都说:"愿赞颂、尊威、光荣和权力,归于坐在宝座上的那位和羔羊,至于无穷之世!"

14 The four living creatures answered,"Amen," and the elders fell down and worshiped.

那四个活物就答说:"阿们。"长老们遂俯伏朝拜。


Footnotes(注解)

1 [1-14] The seer now describes a papyrus roll in God's right hand (Rev 5:1) with seven seals indicating the importance of the message. A mighty angel asks who is worthy to open the scroll, i.e., who can accomplish God's salvific plan (Rev 5:2). There is despair at first when no one in creation can do it (Rev 5:3-4). But the seer is comforted by an elder who tells him that Christ, called the lion of the tribe of Judah, has won the right to open it (Rev 5:5). Christ then appears as a Lamb, coming to receive the scroll from God (Rev 5:6-7), for which he is acclaimed as at a coronation (Rev 5:8-10). This is followed by a doxology of the angels (Rev 5:11-12) and then finally by the heavenly church united with all of creation (Rev 5:13-14).

2 [1] A scroll: a papyrus roll possibly containing a list of afflictions for sinners (cf Ezekiel 2:9-10) or God's plan for the world. Sealed with seven seals: it is totally hidden from all but God. Only the Lamb (Rev 5:7-9) has the right to carry out the divine plan.

3 [5] The lion of the tribe of Judah, the root of David: these are the messianic titles applied to Christ to symbolize his victory; cf Rev 22:16; Genesis 49:9; Isaiah 11:1, 10; Matthew 1:1.

4 [6] Christ is the Paschal Lamb without blemish, whose blood saved the new Israel from sin and death; cf Exodus 12; Isaiah 53:7; John 1:29, 36; Acts 8:32; 1 Peter 1:18-19. This is the main title for Christ in Rev, used twenty-eight times. Seven horns and seven eyes: Christ has the fullness (see the note on Rev 1:4) of power (horns) and knowledge (eyes); cf Zechariah 4:7. [Seven] spirits: as in Rev 1:4; 3:1; 4:5.

5 [11] Countless: literally,"100,000,000 plus 1,000,000," used by the author to express infinity.


若望默示录 Revelation Chapter 6
Revelation
Chapter 6

1 1 2 Then I watched while the Lamb broke open the first of the seven seals, and I heard one of the four living creatures cry out in a voice like thunder,"Come forward."

以后我看见:当羔羊开启七个印中第一个印的时候,我听见四个活物中第一个,如打雷的响声说:"来!"

2 I looked, and there was a white horse, and its rider had a bow. 3 He was given a crown, and he rode forth victorious to further his victories.

我就看见,有一匹白马出现,骑马的持着弓,并给了他一顶冠冕;他像胜利者出发,必百战百胜。

3 When he broke open the second seal, I heard the second living creature cry out,"Come forward."

当羔羊开启第二个印的时候,我听见第二个活物说:"来!"

4 4 Another horse came out, a red one. Its rider was given power to take peace away from the earth, so that people would slaughter one another. And he was given a huge sword.

就出来了另一匹马,是红色的,骑马的得到从地上除去和平的权柄,为使人彼此残杀;于是给了他一把大刀。

5 When he broke open the third seal, I heard the third living creature cry out,"Come forward." I looked, and there was a black horse, 5 and its rider held a scale in his hand.

当羔羊开启第三个印的时候,我听见第三个活物说:"来!"我就看见,出来了一匹黑马,骑马的手中拿著天秤。

6 I heard what seemed to be a voice in the midst of the four living creatures. It said,"A ration of wheat costs a day's pay, 6 and three rations of barley cost a day's pay. But do not damage the olive oil or the wine."

我听见在那四个活物当中彷佛有声音说:"麦子一升值一"德纳,"大麦三升也值一"德纳,"只不可糟蹋了油和酒。"

7 When he broke open the fourth seal, I heard the voice of the fourth living creature cry out,"Come forward."

当羔羊开启第四个印的时候,我听见第四个活物的声音说:"来!"

8 I looked, and there was a pale green 7 horse. Its rider was named Death, and Hades accompanied him. They were given authority over a quarter of the earth, to kill with sword, famine, and plague, and by means of the beasts of the earth.

我就看见,出来了一匹青马,骑马的名叫"死亡,"阴间也跟着他;并给了他们统治世界四分之一的权柄,好借刀剑、饥荒、瘟疫,并借地上的野兽,去执行杀戮。

9 When he broke open the fifth seal, I saw underneath the altar 8 the souls of those who had been slaughtered because of the witness they bore to the word of God.

当羔羊开启第五个印的时候,我看见在祭坛下面,那些曾为了天主的话,并为了他们所持守的证言,而被宰杀者的灵魂,

10 They cried out in a loud voice,"How long will it be, holy and true master, 9 before you sit in judgment and avenge our blood on the inhabitants of the earth?"

大声喊说:"圣洁而真实的主啊!你不行审判,不向世上的居民为我们的血伸冤,要到几时呢?"

11 Each of them was given a white robe, and they were told to be patient a little while longer until the number was filled of their fellow servants and brothers who were going to be killed as they had been.

遂给了他们每人一件白衣,并告诉他们还要静候片时,直到他们的同仆,和那些将要如他们一样被杀的弟兄,达到了圆满的数目为止。

12 10 Then I watched while he broke open the sixth seal, and there was a great earthquake; the sun turned as black as dark sackcloth 11 and the whole moon became like blood.

以后我看见,当羔羊开启第六个印的时候,发生了大地震,太阳变黑,有如粗毛衣;整个月亮变得像血,

13 The stars in the sky fell to the earth like unripe figs 12 shaken loose from the tree in a strong wind.

天上的星辰坠落在地上,有如无花果树为大风所动摇而坠下的未熟的果实;

14 Then the sky was divided 13 like a torn scroll curling up, and every mountain and island was moved from its place.

天也隐退,有如卷起的书卷;一切山岭和岛屿都移了本位。

15 The kings of the earth, the nobles, 14 the military officers, the rich, the powerful, and every slave and free person hid themselves in caves and among mountain crags.

世上的君王、首领、军长、富人、勇士,以及一切为奴的和自由的人,都隐藏在洞穴和山岭的岩石中,

16 They cried out to the mountains and the rocks,"Fall on us and hide us from the face of the one who sits on the throne and from the wrath of the Lamb,

向山岭和岩石说:"倒在我们身上,遮盖我们罢!好避免那坐在宝座上的面容和那羔羊的震怒,

17 because the great day of their 15 wrath has come and who can withstand it?"

因为他们发怒的大日子来临了,有谁能站立得住?"


Footnotes(注解)

1 [6:1-16:21] A series of seven disasters now begins as each seal is broken (Rev 6:1-8:1), followed by a similar series as seven trumpets sound (Rev 8:2-11:19) and as seven angels pour bowls on the earth causing plagues (Rev 15:1-16:21). These gloomy sequences are interrupted by longer or shorter scenes suggesting the triumph of God and his witnesses (e.g., Rev 7; 10; 11; 12; 13; 14).

2 [1-17] This chapter provides a symbolic description of the contents of the sealed scroll. The breaking of the first four seals reveals four riders. The first rider (of a white horse) is a conquering power (Rev 6:1-2), the second (red horse) a symbol of bloody war (Rev 6:3-4), the third (black horse) a symbol of famine (Rev 6:5-6), the fourth (pale green horse) a symbol of Death himself, accompanied by Hades (the netherworld) as his page (Rev 6:7-8). Rev 6:8b summarizes the role of all four riders. The breaking of the fifth seal reveals Christian martyrs in an attitude of sacrifice as blood poured out at the foot of an altar begging God for vindication, which will come only when their quota is filled; but they are given a white robe symbolic of victory (Rev 6:9-11). The breaking of the sixth seal reveals typical apocalyptic signs in the sky and the sheer terror of all people at the imminent divine judgment (Rev 6:12-17). * [1-8] The imagery is adapted from Zechariah 1:8-10; 6:1-8.

3 [2] White horse . . . bow: this may perhaps allude specifically to the Parthians on the eastern border of the Roman empire. Expert in the use of the bow, they constantly harassed the Romans and won a major victory in A.D. 62; see the note on Rev 9:13-21. But the Old Testament imagery typifies the history of oppression of God's people at all times.

4 [4] Huge sword: this is a symbol of war and violence; cf Ezekiel 21:14-17.

5 [5] Black horse: this is a symbol of famine, the usual accompaniment of war in antiquity; cf Lev 26:26; Ezekiel 4:12-13. The scale is a symbol of shortage of food with a corresponding rise in price.

6 [6] A day's pay: literally,"a denarius," a Roman silver coin that constitutes a day's wage in Matthew 20:2. Because of the famine, food was rationed and sold at an exorbitant price. A liter of flour was considered a day's ration in the Greek historians Herodotus and Diogenes Laertius. Barley: food of the poor (John 6:9, 13; cf 2 Kings 7:1, 16, 18); it was also used to feed animals; cf 1 Kings 5:8. Do not damage: the olive and the vine are to be used more sparingly in time of famine.

7 [8] Pale green: symbol of death and decay; cf Ezekiel 14:21.

8 [9] The altar: this altar corresponds to the altar of holocausts in the temple in Jerusalem; see also Rev 11:1. Because of the witness . . . word of God: literally,"because of the word of God and the witness they had borne."

9 [10] Holy and true master: Old Testament usage as well as the context indicates that this is addressed to God rather than to Christ.

10 [12-14] Symbolic rather than literal description of the cosmic upheavals attending the day of the Lord when the martyrs' prayer for vindication (Rev 6:10) would be answered; cf Amos 8:8-9; Isaiah 34:4; 50:3; Joel 2:10; 3:3-4; Matthew 24:4-36; Mark 13:5-37; Luke 21:8-36.

11 [12] Dark sackcloth: for mourning, sackcloth was made from the skin of a black goat.

12 [13] Unripe figs: literally,"summer (or winter) fruit."

13 [14] Was divided: literally,"was split," like a broken papyrus roll torn in two, each half then curling up to form a roll on either side.

14 [15] Nobles: literally,"courtiers,""grandees." Military officers: literally,"commanders of 1,000 men," used in Josephus and other Greek authors as the equivalent of the Roman tribunus militum. The listing of various ranks of society represents the universality of terror at the impending doom.

15 [17] Their: this reading is attested in the best manuscripts, but the vast majority read"his" in reference to the wrath of the Lamb in the preceding verse.

若望默示录 Revelation Chapter 7
Revelation
Chapter 7

1 1 After this I saw four angels standing at the four corners of the earth, 2 holding back the four winds of the earth so that no wind could blow on land or sea or against any tree.

这事以后,我看见了四位天使,站在大地的四角上,握住地上的四股风,不让风吹向大地、海洋和各种树木。

2 Then I saw another angel come up from the East, 3 holding the seal of the living God. He cried out in a loud voice to the four angels who were given power to damage the land and the sea,

我又看见了另一位天使,从太阳出升之地上来,拿着永生天主的印,大声向那领了伤害大地和海洋权柄的四位天使呼喊,

3 "Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God."

说:"你们不可伤害大地、海洋和树木,等我们在我们天主的众仆额上,先盖上印。"

4 I heard the number of those who had been marked with the seal, one hundred and forty-four thousand marked 4 from every tribe of the Israelites:

以後,我听见盖了印的数目:在以色列子孙各支派中盖了印的,共有十四万四千。

5 twelve thousand were marked from the tribe of Judah, 5 twelve thousand from the tribe of Reuben, twelve thousand from the tribe of Gad,

由犹大支派中盖上印的有一万二千;勒乌本支派一万二千;加得支派一万二千;

6 twelve thousand from the tribe of Asher, twelve thousand from the tribe of Naphtali, twelve thousand from the tribe of Manasseh,

阿协尔支派一万二千;纳斐塔里支派一万二千;默纳协支派一万二千;

7 twelve thousand from the tribe of Simeon, twelve thousand from the tribe of Levi, twelve thousand from the tribe of Issachar,

西默盎支派一万二千;肋未支派一万二千;依撒加尔支派一万二千;

8 twelve thousand from the tribe of Zebulun, twelve thousand from the tribe of Joseph, and twelve thousand were marked from the tribe of Benjamin.

则步隆支派一万二千;若瑟支派一万二千;由本雅明支派中盖上印的有一万二千。

9 After this I had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches 6 in their hands.

在这些事以后,我看见有一大伙群众,没有人能够数清,是来自各邦国、各支派、各民族、各异语的,他们都站在宝座和羔羊面前,身穿白衣,手持棕榈枝,

10 They cried out in a loud voice: "Salvation comes from 7 our God, who is seated on the throne, and from the Lamb."

大声呼喊说:"救恩来自那坐在宝座上的我们的天主,并来自羔羊!"

11 All the angels stood around the throne and around the elders and the four living creatures. They prostrated themselves before the throne, worshiped God,

于是所有站在宝座、长老和那四个活物周围的天使,在宝座前俯伏於地,朝拜天主,

12 and exclaimed: "Amen. Blessing and glory, wisdom and thanksgiving, honor, power, and might be to our God forever and ever. Amen."

说:"阿们。愿赞颂、光荣、智慧、称谢、尊威、权能和勇毅,全归于我们的天主,至于无穷之世。阿们。"

13 Then one of the elders spoke up and said to me, "Who are these wearing white robes, and where did they come from?"

长老中有一位问我说:"这些穿白衣的人是谁?他们是从那里来的?"

14 I said to him, "My lord, you are the one who knows." He said to me, "These are the ones who have survived the time of great distress; 8 they have washed their robes and made them white in the blood of the Lamb.

我回答他说:"我主,你知道。"于是他告诉我说:"这些人是由大灾难中来的,他们曾在羔羊的血中洗净了自己的衣裳,使衣裳雪白,

15 "For this reason they stand before God's throne and worship him day and night in his temple. The one who sits on the throne will shelter them.

因此,他们得站在天主的宝座前,且在他的殿宇内日夜事奉他;那坐在宝座上的,也必要住在他们中间。

16 They will not hunger or thirst anymore, nor will the sun or any heat strike them.

他们再也不饿,再也不渴,烈日和任何炎热,再也不损伤他们,

17 For the Lamb who is in the center of the throne will shepherd them and lead them to springs of life-giving water, 9 and God will wipe away every tear from their eyes."

因为,那在宝座中间的羔羊要牧放他们,要领他们到生命的水泉那里;天主也要从他们的眼上拭去一切泪痕。"




Footnotes(注解)

1 [1-17] An interlude of two visions precedes the breaking of the seventh seal, just as two more will separate the sixth and seventh trumpets (Rev 10). In the first vision (Rev 7:1-8), the elect receive the seal of the living God as protection against the coming cataclysm; cf Rev 14:1; Ezekiel 9:4-6; 2 Cor 1:22; Eph 1:13; 4:30. The second vision (Rev 7:9-17) portrays the faithful Christians before God's throne to encourage those on earth to persevere to the end, even to death.

2 [1] The four corners of the earth: the earth is seen as a table or rectangular surface.

3 [2] East: literally, "rising of the sun." The east was considered the source of light and the place of paradise (Genesis 2:8). Seal: whatever was marked by the impression of one's signet ring belonged to that person and was under his protection.

4 [4-9] One hundred and forty-four thousand: the square of twelve (the number of Israel's tribes) multiplied by a thousand, symbolic of the new Israel (cf Rev 14:1-5; Gal 6:16; James 1:1) that embraces people from every nation, race, people, and tongue (Rev 7:9).

5 [5-8] Judah is placed first because of Christ; cf "the Lion of the tribe of Judah" (Rev 5:5). Dan is omitted because of a later tradition that the antichrist would arise from it.

6 [9] White robes . . . palm branches: symbols of joy and victory; see the note on Rev 3:5.

7 [10] Salvation comes from: literally, "(let) salvation (be ascribed) to." A similar hymn of praise is found at the fall of the dragon (Rev 12:10) and of Babylon (Rev 19:1).

8 [14] Time of great distress: fierce persecution by the Romans; cf Introduction.

9 [17] Life-giving water: literally, "the water of life," God's grace, which flows from Christ; cf Rev 21:6; 22:1, 17; John 4:10, 14.

若望默示录 Revelation Chapter 8

Revelation
Chapter 8

1 1 When he broke open the seventh seal, there was silence in heaven 2 for about half an hour.

当羔羊开启了第七个印的时候,天上静默了约半小时。

2 And I saw that the seven angels who stood before God were given seven trumpets.

然后,我看见那站在天主面前的七位天使;给了他们七个号角。

3 Another angel came and stood at the altar, 3 holding a gold censer. He was given a great quantity of incense to offer, along with the prayers of all the holy ones, on the gold altar that was before the throne.

又来了另一位天使,持着金香炉,站在祭坛旁;给了他许多乳香,为同众圣徒的祈祷,一起献在宝座前的金坛上。

4 The smoke of the incense along with the prayers of the holy ones went up before God from the hand of the angel.

乳香的烟与圣徒的祈祷,遂由那位天使的手中,升到天主面前。

5 Then the angel took the censer, filled it with burning coals from the altar, and hurled it down to the earth. There were peals of thunder, rumblings, flashes of lightning, and an earthquake.

此后,那位天使提起香炉,盛满了祭坛上的火,抛到地上,遂发生了雷霆、响声、闪电和地动。

6 The seven angels who were holding the seven trumpets prepared to blow them.

以后,那七位持着七个号角的天使,就准备着吹号角。

7 When the first one blew his trumpet, there came hail and fire mixed with blood, which was hurled down to the earth. A third of the land was burned up, along with a third of the trees and all green grass. 4

第一位一吹号角,就有搀着血的冰雹和火抛到地上;于是大地被烧毁了三分之一,树木也被烧毁了三分之一,青草全被烧尽。

8 5 When the second angel blew his trumpet, something like a large burning mountain was hurled into the sea. A third of the sea turned to blood,

第二位天使一吹号角,就好像有一座燃着火的大山,投入海中;于是海的三分之一便成了血,

9 a third of the creatures living in the sea 6 died, and a third of the ships were wrecked.

海里一切有生命之物也死了三分之一,船只也毁坏了三分之一。

10 When the third angel blew his trumpet, a large star burning like a torch fell from the sky. It fell on a third of the rivers and on the springs of water.

第三位天使一吹号角,就有一颗大星,炽燃有如火把,从天上落下来,落在河的三分之一和水泉上。

11 The star was called "Wormwood," 7 and a third of all the water turned to wormwood. Many people died from this water, because it was made bitter.

这星的名字叫"苦艾;"於是水的三分之一变成苦的,许多人因水变苦了而死去。

12 When the fourth angel blew his trumpet, a third of the sun, a third of the moon, and a third of the stars were struck, so that a third of them became dark. The day lost its light for a third of the time, as did the night.

第四位天使一吹号角,太阳的三分之一,月亮的三分之一和星辰的三分之一,都受了打击,以致它们的三分之一黑暗了,白日三分之一失了光,黑夜也是一样。

13 Then I looked again and heard an eagle flying high overhead cry out in a loud voice, "Woe! Woe! Woe 8 to the inhabitants of the earth from the rest of the trumpet blasts that the three angels are about to blow!"

以后,我看见,也听见在天空中飞翔的一只鹰大声说:"还有另三位吹号角的天使,当他们发出号声时,祸哉!祸哉!祸哉,地上的居民!"



Footnotes(注解)

1 [1-13] The breaking of the seventh seal produces at first silence and then seven symbolic disasters, each announced by a trumpet blast, of which the first four form a unit as did the first four seals. A minor liturgy (Rev 8:3-5) is enclosed by a vision of seven angels (Rev 8:2, 6). Then follow the first four trumpet blasts, each heralding catastrophes modeled on the plagues of Egypt affecting the traditional prophetic third (cf Ezekiel 5:12) of the earth, sea, fresh water, and stars (Rev 8:7-12). Finally, there is a vision of an eagle warning of the last three trumpet blasts (Rev 8:13).

2 [1] Silence in heaven: as in Zephaniah 1:7, a prelude to the eschatological woes that are to follow; cf Introduction.

3 [3] Altar: there seems to be only one altar in the heavenly temple, corresponding to the altar of holocausts in Rev 6:9, and here to the altar of incense in Jerusalem; cf also Rev 9:13; 11:1; 14:18; 16:7.

4 [7] This woe resembles the seventh plague of Egypt (Exodus 9:23-24); cf Joel 2:30.

5 [8-11] The background of these two woes is the first plague of Egypt (Exodus 7:20-21).

6 [9] Creatures living in the sea: literally, "creatures in the sea that had souls."

7 [11] Wormwood: an extremely bitter and malignant plant symbolizing the punishment God inflicts on the ungodly; cf Jeremiah 9:12-14; 23:15.

8 [13] Woe! Woe! Woe: each of the three woes pronounced by the angel represents a separate disaster; cf Rev 9:12; 11:14. The final woe, released by the seventh trumpet blast, includes the plagues of Rev 16.

若望默示录 Revelation Chapter 9
Revelation
Chapter 9

1 1 Then the fifth angel blew his trumpet, and I saw a star 2 that had fallen from the sky to the earth. It was given the key for the passage to the abyss.

第五位天使一吹号角,我看见有一颗星从天上落到地上;并给了他深渊洞穴的钥匙。

2 It opened the passage to the abyss, and smoke came up out of the passage like smoke from a huge furnace. The sun and the air were darkened by the smoke from the passage.

他一开了深渊的洞穴,就有烟从洞穴里冒上来,像大火窑里的烟,太阳和天空都因那洞穴里的烟昏暗了,

3 Locusts came out of the smoke onto the land, and they were given the same power as scorpions 3 of the earth.

遂有蝗虫从烟里,来到地上;又赋给了它们,好似地上的蝎子具有的权柄,

4 They were told not to harm the grass of the earth or any plant or any tree, but only those people who did not have the seal of God on their foreheads.

且吩咐它们不可伤害地上的草:凡青物,凡树木都不可伤害,只可伤害那些在额上没有天主印号的人;

5 They were not allowed to kill them but only to torment them for five months; 4 the torment they inflicted was like that of a scorpion when it stings a person.

并且吩咐蝗虫不可杀死他们,但要使他们受痛苦五个月,他们所受的痛苦,就如人被蝎子螫着时所受的痛苦。

6 During that time these people will seek death but will not find it, and they will long to die but death will escape them.

在那日期内,人求死而不得;渴望死,死却避开他们。

7 5 The appearance of the locusts was like that of horses ready for battle. On their heads they wore what looked like crowns of gold; their faces were like human faces,

蝗虫的形状彷佛准备上阵的战马,它们的头上好似有像黄金的荣冠,面貌有如人的面貌;

8 and they had hair like women's hair. Their teeth were like lions' teeth,

它们的头发好似女人的头发,牙好似狮子的牙;

9 and they had chests like iron breastplates. The sound of their wings was like the sound of many horse-drawn chariots racing into battle.

它们的胸甲有如铁甲,它们翅膀的响声,有如许多马车奔驰上阵的响声;

10 They had tails like scorpions, with stingers; with their tails they had power to harm people for five months.

它们有相似蝎子的尾和刺;它们的尾能伤害世人,五个月之久。

11 They had as their king the angel of the abyss, whose name in Hebrew is Abaddon 6 and in Greek Apollyon.

它们以深渊的使者为它们的王子,他的名字,希伯来文叫"阿巴冬,"希腊文叫"阿颇隆。"

12 The first woe has passed, but there are two more to come.

第一种灾祸过去了,看,还有两种灾祸随後而来。

13 7 Then the sixth angel blew his trumpet, and I heard a voice coming from the [four] 8 horns of the gold altar before God,

第六位天使一吹了号角,我听见有一种声音,由天主前的金祭坛四角发出,

14 telling the sixth angel who held the trumpet, "Release the four angels 9 who are bound at the banks of the great river Euphrates."

向那持有号角的第六位天使说:"放开那在幼发拉的大河所捆着的四位天使罢!"

15 So the four angels were released, who were prepared for this hour, day, month, and year to kill a third of the human race.

於是那四位天使被放开了;他们已准备於某年、某月、某日、某时,把世人杀死三分之一。

16 The number of cavalry troops was two hundred million; I heard their number.

那马队的数目共有两万万;我也听见了他们的这个数目。

17 Now in my vision this is how I saw the horses and their riders. They wore red, blue, 10 and yellow breastplates, and the horses' heads were like heads of lions, and out of their mouths came fire, smoke, and sulfur.

我在异像中看见的马和骑马的是这样:他们穿着火红、紫青和硫磺色的铠甲;马头像狮子头,从它们的口中射出火、烟和硫磺。

18 By these three plagues of fire, smoke, and sulfur that came out of their mouths a third of the human race was killed.

由于从它们口中所射出的火、烟和硫磺这三种灾害,世人被杀死了三分之一。

19 For the power of the horses is in their mouths and in their tails; for their tails are like snakes, with heads that inflict harm.

马的能力就在它们的口和它们的尾上;它们的尾相似蛇,并且有害人的头。

20 The rest of the human race, who were not killed by these plagues, did not repent of the works of their hands, 11 to give up the worship of demons and idols made from gold, silver, bronze, stone, and wood, which cannot see or hear or walk.

可是,其余没有被这灾害杀死的人,仍然没有悔改,离开他们手所作的,仍旧去崇拜邪魔和那看不见,听不见,走不动的金、银、铜、石、木神像;

21 Nor did they repent of their murders, their magic potions, their unchastity, or their robberies.

他们也没有悔改,放弃各种凶杀、邪术、奸淫和偷窃。



Footnotes(注解)

1 [1-12] The fifth trumpet heralds a woe containing elements from the eighth and ninth plagues of Egypt (Exodus 10:12-15, 21-23) but specifically reminiscent of the invasion of locusts in Joel 1:4-2:10.

2 [1] A star: late Judaism represented fallen powers as stars (Isaiah 14:12-15; Luke 10:18; Jude 1:13), but a comparison with Rev 1:20 and Rev 20:1 suggests that here it means an angel. The passage to the abyss: referring to Sheol, the netherworld, where Satan and the fallen angels are kept for a thousand years, to be cast afterwards into the pool of fire; cf Rev 20:7-10. The abyss was conceived of as a vast subterranean cavern full of fire. Its only link with the earth was a kind of passage or mine shaft, which was kept locked.

3 [3] Scorpions: their poisonous sting was proverbial; Ezekiel 2:6; Luke 11:12.

4 [5] For five months: more or less corresponding to the life-span of locusts.

5 [7-10] Eight characteristics are listed to show the eschatological and diabolical nature of these locusts.

6 [11] Abaddon: Hebrew (more precisely, Aramaic) for destruction or ruin. Apollyon: Greek for the "Destroyer."

7 [13-21] The sixth trumpet heralds a woe representing another diabolical attack symbolized by an invasion by the Parthians living east of the Euphrates; see the note on Rev 6:2. At the appointed time (Rev 9:15), the frightful horses act as God's agents of judgment. The imaginative details are not to be taken literally; see Introduction and the note on Rev 6:12-14.

8 [13] [Four]: many Greek manuscripts and versions omit the word. The horns were situated at the four corners of the altar (Exodus 27:2; 30:2-3); see the note on Rev 8:3.

9 [14-15] The four angels: they are symbolic of the destructive activity that will be extended throughout the universe.

10 [17] Blue: literally, "hyacinth-colored." Yellow: literally, "sulfurous."

11 [20] The works of their hands: i.e., the gods their hands had made.

若望默示录 Revelation Chapter 10
Revelation
Chapter 10

1 1 2 Then I saw another mighty angel come down from heaven wrapped in a cloud, with a halo around his head; his face was like the sun and his feet were like pillars of fire.

以后,我看见了另一位强有力的天使,由天降下,身披云彩,头上有虹,容貌像太阳,两腿像火柱,

2 In his hand he held a small scroll that had been opened. He placed his right foot on the sea and his left foot on the land,3

手中拿着一卷展开的小书,右脚踏海,左脚踏地。

3 and then he cried out in a loud voice as a lion roars. When he cried out, the seven thunders raised their voices, too.

他大声呼喊,有如狮子怒吼。正当他呼喊时,就有七个雷霆发出说话的声音。

4 When the seven thunders had spoken, I was about to write it down; but I heard a voice from heaven say, "Seal up what the seven thunders have spoken, but do not write it down."

那七个雷霆说话以后,我正要写出来,就听见有声音从天上说:"你应把七个雷霆所说的话,密封起来,不要写出来。"

5 Then the angel I saw standing on the sea and on the land raised his right hand to heaven

我看见的那位踏着海和踏着地的天使,向天举起了右手,

6 and swore by the one who lives forever and ever, who created heaven and earth and sea 4 and all that is in them, "There shall be no more delay.

指着那创造天及天上的一切,地及地上的一切,海及海中的一切的万世万代的永生者起誓说:"时候不再延长了!

7 At the time when you hear the seventh angel blow his trumpet, the mysterious plan of God 5 shall be fulfilled, as he promised to his servants the prophets."

但当第七位天使将要吹号角发声的日期,天主的奥秘必定完成,正如天主向自己的众仆先知所宣告的。"

8 Then the voice that I had heard from heaven spoke to me again and said, "Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land."

我听见那从天上来的声音,又对我说道:"你去,从那踏着海和踏着地的天使手中,取过那卷展开的小书来!"

9 So I went up to the angel and told him to give me the small scroll. He said to me, "Take and swallow it. It will turn your stomach sour, but in your mouth it will taste as sweet 6 as honey."

我便往那位天使跟前去,请他给我那卷小书。他就对我说:"你拿去吞下它罢!它必使你肚子发苦,但在你的嘴里却甘甜如蜜。"

10 I took the small scroll from the angel's hand and swallowed it. In my mouth it was like sweet honey, but when I had eaten it, my stomach turned sour.

我就从天使手中接过那卷小书来,吞下它,果然它在我嘴里甘甜如蜜;但我一吃下去,我的肚子就苦起来了。

11 Then someone said to me, "You must prophesy again about many peoples, nations, tongues, and kings." 7

随后有声音对我说:"关于诸民族、诸邦国、诸异语人民和诸君王,你应再讲预言。"


Footnotes(注解)

1 [10:1-11:14] An interlude in two scenes (Rev 10:1-11 and Rev 11:1-14) precedes the sounding of the seventh trumpet; cf Rev 7:1-17. The first vision describes an angel astride sea and land like a colossus, with a small scroll open, the contents of which indicate that the end is imminent (Rev 10). The second vision is of the measuring of the temple and of two witnesses, whose martyrdom means that the kingdom of God is about to be inaugurated.

2 [1] The seven thunders: God's voice announcing judgment and doom; cf Psalm 29:3-9, where thunder, as the voice of Yahweh, is praised seven times.

3 [2] He placed . . . on the land: this symbolizes the universality of the angel's message, as does the figure of the small scroll open to be read.

4 [6] Heaven and earth and sea: the three parts of the universe. No more delay: cf Daniel 12:7; Hebrews 2:3.

5 [7] The mysterious plan of God: literally, "the mystery of God," the end of the present age when the forces of evil will be put down (Rev 17:1-19:4, 11-21; 20:7-10; cf 2 Thes 2:6-12; Romans 16:25-26), and the establishment of the reign of God when all creation will be made new (Rev 21:1-22:5).

6 [9-10] The small scroll was sweet because it predicted the final victory of God's people; it was sour because it also announced their sufferings. Cf Ezekiel 3:1-3.

7 [11] This further prophecy is contained in chs 12-22.

若望默示录 Revelation Chapter 11
Revelation
Chapter 11

1 1 Then I was given a measuring rod like a staff and I was told, "Come and measure the temple of God and the altar, and count those who are worshiping in it.

然后给了我一根长芦苇,当作测量杖说:"你起来,去测量天主的圣殿和祭坛,计算在殿内朝拜的人!

2 But exclude the outer court 2 of the temple; do not measure it, for it has been handed over to the Gentiles, who will trample the holy city for forty-two months.

圣殿外面的庭院要除外,不要测量,因为已交给了异民;他们必要践踏圣城,共四十二个月。

3 I will commission my two witnesses 3 to prophesy for those twelve hundred and sixty days, wearing sackcloth."

可是,我要打发我的两位见证人,穿着苦衣,做先知劝人,共一千二百六十天。"

4 These are the two olive trees and the two lampstands 4 that stand before the Lord of the earth.

这两位就是立在大地的主宰前的那两棵橄榄树,和那两座灯台。

5 5 If anyone wants to harm them, fire comes out of their mouths and devours their enemies. In this way, anyone wanting to harm them is sure to be slain.

假使有人想谋害他们,必有火从他们的口中射出,吞灭他们的仇人;所以谁若想谋害他们,必定这样被杀。

6 They have the power to close up the sky so that no rain can fall during the time of their prophesying. They also have power to turn water into blood and to afflict the earth with any plague as often as they wish.

他们具有关闭上天的权柄,以致在他们尽先知任务的时日内,不叫雨下降;对水也有权柄,能使水变血;几时他们愿意,就能以各种灾祸打击大地。

7 When they have finished their testimony, the beast that comes up from the abyss 6 will wage war against them and conquer them and kill them.

当他们一完成了自己作见证的职分,那从深渊中上来的巨兽,要同他们作战,且战胜他们,杀死他们。

8 Their corpses will lie in the main street of the great city, 7 which has the symbolic names "Sodom" and "Egypt," where indeed their Lord was crucified.

他们的尸体要被抛弃在大城的街市上--这城的寓意名字叫作索多玛和埃及,他们的主子也曾在此地被钉在十字架上--

9 8 Those from every people, tribe, tongue, and nation will gaze on their corpses for three and a half days, and they will not allow their corpses to be buried.

由各民族、各支派、各异语、各邦国来的人,要观看他们的尸体三天半之久,且不许把他们安葬在坟墓里。

10 The inhabitants of the earth will gloat over them and be glad and exchange gifts because these two prophets tormented the inhabitants of the earth.

地上的居民必要因他们的死而高兴欢乐,彼此送礼,因为那两位先知实在磨难了地上的居民。

11 But after the three and a half days, a breath of life from God entered them. When they stood on their feet, great fear fell on those who saw them.

过了三天半,由天主来的生气进入了他们身内,他们就立足站了起来,凡看见的人,都起了大恐怖。

12 Then they heard a loud voice from heaven say to them, "Come up here." So they went up to heaven in a cloud as their enemies looked on.

以后,他们二人听见从天上来的大声音向他们说:"上这里来罢!"他们遂乘着云彩升了天,他们的仇人也看见了。

13 At that moment there was a great earthquake, and a tenth of the city fell in ruins. Seven thousand people 9 were killed during the earthquake; the rest were terrified and gave glory to the God of heaven.

正在那个时辰,发生了大地震,那城倒塌了十分之一,因地震而死的人就有七千名;其余的人都害怕起来,就归光荣于天上的天主。

14 The second woe has passed, but the third is coming soon.

第二个灾祸过去了;看,第三个灾祸快要来了。

15 10 Then the seventh angel blew his trumpet. There were loud voices in heaven, saying, "The kingdom of the world now belongs to our Lord and to his Anointed, and he will reign forever and ever."

第七位天使一吹号角,天上就发出大声音说:"世上的王权已归属我们的上主,和他的基督,他要为王,至于无穷之世!"

16 The twenty-four elders who sat on their thrones before God prostrated themselves and worshiped God

那在天主前坐在自己宝座上的二十四位长老,遂俯伏在地,朝拜天主,

17 and said: "We give thanks to you, Lord God almighty, who are and who were. For you have assumed your great power and have established your reign.

说:"上主,全能的天主!今在,昔在者!我们称谢你,因为你取得了你的大权,登上了王位。

18 The nations raged, but your wrath has come, and the time for the dead to be judged, and to recompense your servants, the prophets, and the holy ones and those who fear your name, the small and the great alike, and to destroy those who destroy the earth."

异民发了怒,可是你的震怒也到了,就是审判死者,赏报你的众仆先知、圣徒,以及敬畏你名字的大者小者的时候到了,并且也到了消灭那毁坏大地之人的时候。"

19 Then God's temple in heaven was opened, and the ark of his covenant could be seen in the temple. There were flashes of lightning, rumblings, and peals of thunder, an earthquake, and a violent hailstorm.

那时,天主在天上的圣殿敞开了,天主的约柜也在他的圣殿中显出来了;紧接着便有闪电、响声、雷霆、地震和大冰雹。


Footnotes(注解)

1 [1] The temple and altar symbolize the new Israel; see the note on Rev 7:4-9. The worshipers represent Christians. The measuring of the temple (cf Ezekiel 40:3-42:20; 47:1-12; Zechariah 2:5-6) suggests that God will preserve the faithful remnant (cf Isaiah 4:2-3) who remain true to Christ (Rev 14:1-5).

2 [2] The outer court: the Court of the Gentiles. Trample . . . forty-two months: the duration of the vicious persecution of the Jews by Antiochus IV Epiphanes (Daniel 7:25; 12:7); this persecution of three and a half years (half of seven, counted as 1260 days in Rev 11:3; 12:6) became the prototype of periods of trial for God's people; cf Luke 4:25; James 5:17. The reference here is to the persecution by the Romans; cf Introduction.

3 [3] The two witnesses, wearing sackcloth symbolizing lamentation and repentance, cannot readily be identified. Do they represent Moses and Elijah, or the Law and the Prophets, or Peter and Paul? Most probably they refer to the universal church, especially the Christian martyrs, fulfilling the office of witness (two because of Deut 19:15; cf Mark 6:7; John 8:17).

4 [4] The two olive trees and the two lampstands: the martyrs who stand in the presence of the Lord; the imagery is taken from Zechariah 4:8-14, where the olive trees refer to Zerubbabel and Joshua.

5 [5-6] These details are derived from stories of Moses, who turned water into blood (Exodus 7:17-20), and of Elijah, who called down fire from heaven (1 Kings 18:36-40; 2 Kings 1:10) and closed up the sky for three years (1 Kings 17:1; cf 18:1).

6 [7] The beast . . . from the abyss: the Roman emperor Nero, who symbolizes the forces of evil, or the antichrist (Rev 13:1, 8; 17:8); cf Daniel 7:2-8, 11-12, 19-22 and Introduction.

7 [8] The great city: this expression is used constantly in Rev for Babylon, i.e., Rome; cf Rev 14:8; 16:19; 17:18; 18:2, 10, 21. "Sodom" and "Egypt": symbols of immorality (cf Isaiah 1:10) and oppression of God's people (cf Exodus 1:11-14). Where indeed their Lord was crucified: not the geographical but the symbolic Jerusalem that rejects God and his witnesses, i.e., Rome, called Babylon in Rev 16-18; see the note on Rev 17:9 and Introduction.

8 [9-12] Over the martyrdom (Rev 11:7) of the two witnesses, now called prophets, the ungodly rejoice for three and a half days, a symbolic period of time; see the note on Rev 11:2. Afterwards they go in triumph to heaven, as did Elijah (2 Kings 2:11).

9 [13] Seven thousand people: a symbolic sum to represent all social classes (seven) and large numbers (thousands); cf Introduction.

10 [15-19] The seventh trumpet proclaims the coming of God's reign after the victory over diabolical powers; see the note on Rev 10:7.

  

若望默示录 Revelation Chapter 12
Revelation
Chapter 12

1 1 A great sign appeared in the sky, a woman 2 clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.

那时,天上出现了一个大异兆:有一个女人,身披太阳,脚踏月亮,头戴十二颗星的荣冠;

2 She was with child and wailed aloud in pain as she labored to give birth. 3

她胎中怀了孕,在产痛和苦劳中,呼疼呻吟。

3 Then another sign appeared in the sky; it was a huge red dragon, 4 with seven heads and ten horns, and on its heads were seven diadems.

随着天上又出现了另一个异兆:有一条火红的大龙,有七个头,十只角,头上戴着七个王冠。

4 Its tail swept away a third of the stars in the sky and hurled them down to the earth. Then the dragon stood before the woman about to give birth, to devour her child when she gave birth.

它的尾巴将天上的星辰勾下了三分之一,投在地上。那条龙便站在那要生产的女人面前,待她生产后,要吞下她的孩子。

5 She gave birth to a son, a male child, destined to rule all the nations with an iron rod. 5 Her child was caught up to God and his throne.

那女人生了一个男孩子,他就是那要以铁杖牧放万民的;那女人的孩子被提到天主和他的宝座前。

6 The woman herself fled into the desert where she had a place prepared by God, that there she might be taken care of for twelve hundred and sixty days. 6

女人就逃到旷野去了,在那里有天主已给她准备好的地方,叫她在那里受供养一千二百六十天。

7 7 Then war broke out in heaven; Michael 8 and his angels battled against the dragon. The dragon and its angels fought back,

以后,天主就发生了战争:弥额尔和他的天使一同与那龙交战,那龙也和它的使者一起应战,

8 but they did not prevail and there was no longer any place for them in heaven.

但它们敌不住,在天上遂再也没有它们的地方了。

9 The huge dragon, the ancient serpent, 9 who is called the Devil and Satan, who deceived the whole world, was thrown down to earth, and its angels were thrown down with it.

於是那大龙被摔了下来,它就是那远古的蛇,号称魔鬼或撒殚的。那欺骗了全世界的,被摔到地上,它的使者也同它一起被摔了下来。

10 Then I heard a loud voice in heaven say: "Now have salvation and power come, and the kingdom of our God and the authority of his Anointed. For the accuser 10 of our brothers is cast out, who accuses them before our God day and night.

那时我听见天上有大声音说:"如今我们的天主获得了胜利、权能和国度,也显示了他基督的权柄,因为那日夜在我们的天主前,控告我们弟兄的控告者,已被摔下去了。

11 They conquered him by the blood of the Lamb and by the word of their testimony; love for life did not deter them from death.

他们赖羔羊的血和他们作证的话,得胜了那条龙,因为他们情愿牺牲自己的性命死了。

12 Therefore, rejoice, you heavens, and you who dwell in them. But woe to you, earth and sea, for the Devil has come down to you in great fury, for he knows he has but a short time."

为此,高天和住在那里的,你们欢乐罢!祸哉,大地和海洋!因为魔鬼怀着大怒下到你们那里去了,因为他知道自己只有很短的时间了。"

13 When the dragon saw that it had been thrown down to the earth, it pursued the woman who had given birth to the male child.

那条龙一看见自己被摔到地上,就去追赶那生了男婴的女人。

14 But the woman was given the two wings of the great eagle, 11 so that she could fly to her place in the desert, where, far from the serpent, she was taken care of for a year, two years, and a half-year.

可是有大鹰的两个翅膀给了那女人,为叫她飞入旷野,到自己的地方去,在那里受供养一段时期、两段时期和半段时期,远离那蛇的面。

15 The serpent, 12 however, spewed a torrent of water out of his mouth after the woman to sweep her away with the current.

那蛇遂在女人后面,从自己的口中吐出一道像河的水,为使那女人被河水冲去;

16 But the earth helped the woman and opened its mouth and swallowed the flood that the dragon spewed out of its mouth.

可是大地却援助了那女人,大地裂开一个口,把那条龙从口中所吐出的河水吸了去。

17 Then the dragon became angry with the woman and went off to wage war against the rest of her offspring, those who keep God's commandments and bear witness to Jesus. 13 (18) It took its position 14 on the sand of the sea.

那条龙便对那女人大发忿怒,遂去与她其余的後裔,即那些遵行天主的诫命,且为耶稣作证的人交战; 于是它就站在海滩上。


Footnotes(注解)

1 [12:1-14:20] This central section of Rev portrays the power of evil, represented by a dragon, in opposition to God and his people. First, the dragon pursues the woman about to give birth, but her son is saved and "caught up to God and his throne" (Rev 12:5). Then Michael and his angels cast the dragon and his angels out of heaven (Rev 12:7-9). After this, the dragon tries to attack the boy indirectly by attacking members of his church (Rev 12:13-17). A beast, symbolizing the Roman empire, then becomes the dragon's agent, mortally wounded but restored to life and worshiped by all the world (Rev 13:1-10). A second beast arises from the land, symbolizing the antichrist, which leads people astray by its prodigies to idolize the first beast (Rev 13:11-18). This is followed by a vision of the Lamb and his faithful ones, and the proclamation of imminent judgment upon the world in terms of the wine of God's wrath (Rev 14:1-20).

2 [1] The woman adorned with the sun, the moon, and the stars (images taken from Genesis 37:9-10) symbolizes God's people in the Old and the New Testament. The Israel of old gave birth to the Messiah (Rev 12:5) and then became the new Israel, the church, which suffers persecution by the dragon (Rev 12:6, 13-17); cf Isaiah 50:1; 66:7; Jeremiah 50:12. This corresponds to a widespread myth throughout the ancient world that a goddess pregnant with a savior was pursued by a horrible monster; by miraculous intervention, she bore a son who then killed the monster.

3 [2] Because of Eve's sin, the woman gives birth in distress and pain (Genesis 3:16; cf Isaiah 66:7-14).

4 [3] Huge red dragon: the Devil or Satan (cf Rev 12:9; 20:2), symbol of the forces of evil, a mythical monster known also as Leviathan (Psalm 74:13-14) or Rahab (Job 26:12-13; Psalm 89:11). Seven diadems: these are symbolic of the fullness of the dragon's sovereignty over the kingdoms of this world; cf Christ with many diadems (Rev 19:12).

5 [5] Rule . . . iron rod: fulfilled in Rev 19:15; cf Psalm 2:9. Was caught up to God: reference to Christ's ascension.

6 [6] God protects the persecuted church in the desert, the traditional Old Testament place of refuge for the afflicted, according to the typology of the Exodus; see the note on Rev 11:2.

7 [7-12] Michael, mentioned only here in Rev, wins a victory over the dragon. A hymn of praise follows.

8 [7] Michael: the archangel, guardian and champion of Israel; cf Daniel 10:13, 21; 12:1; Jude 1:9. In Hebrew, the name Michael means "Who can compare with God?"; cf Rev 13:4.

9 [9] The ancient serpent: who seduced Eve (Genesis 3:1-6), mother of the human race; cf Rev 20:2; Eph 6:11-12. Was thrown down: allusion to the expulsion of Satan from heaven; cf Luke 10:18.

10 [10] The accuser: the meaning of the Hebrew word "Satan," found in Rev 12:9; Job 1-2; Zechariah 3:1; 1 Chron 21:1; he continues to accuse Christ's disciples.

11 [14] Great eagle: symbol of the power and swiftness of divine help; cf Exodus 19:4; Deut 32:11; Isaiah 40:31.

12 [15] The serpent is depicted as the sea monster; cf Rev 13:1; Isaiah 27:1; Ezekiel 32:2; Psalm 74:13-14.

13 [17] Although the church is protected by God's special providence (Rev 12:16), the individual Christian is to expect persecution and suffering.

14 [17(18)] It took its position: many later manuscripts and versions read "I took my position," thus connecting the sentence to the following paragraph.

若望默示录 Revelation Chapter 13
Revelation
Chapter 13

1 1 Then I saw a beast come out of the sea with ten horns and seven heads; on its horns were ten diadems, and on its heads blasphemous name (s).

我看见从海里上来一只兽,它有十只角和七个头,角上有十个王冠,头上有亵圣的名号。

2 The beast I saw was like a leopard, but it had feet like a bear's, and its mouth was like the mouth of a lion. 2 To it the dragon gave its own power and throne, along with great authority.

我所看见的那兽,相似豹子,它的脚像熊脚,它的口象狮子口;那龙遂把自己的能力、宝座和大权交给了它。

3 I saw that one of its heads seemed to have been mortally wounded, but this mortal wound was healed. 3 Fascinated, the whole world followed after the beast.

我看见那兽的头中,有一个似乎受了致死的伤,但它那致死的伤却治好了;故此全地的人都惊奇,而跟随了那兽。

4 They worshiped the dragon because it gave its authority to the beast; they also worshiped the beast 4 and said, "Who can compare with the beast or who can fight against it?"

世人遂都朝拜那龙,因为它把权柄赐给了那兽;世人朝拜那兽说:"谁可与这兽相比?谁能和它交战?"

5 5 6 The beast was given a mouth uttering proud boasts and blasphemies, and it was given authority to act for forty-two months.

又赐给了那兽一张说大话和亵圣的口,并且赐给了它可妄为四十二个月的权柄;

6 It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling and those who dwell in heaven.

它便张开自己的口,向天主说亵渎的话,亵渎他的圣名、他的帐幕和那些居住在天上的人。

7 It was also allowed to wage war against the holy ones and conquer them, and it was granted authority over every tribe, people, tongue, and nation.

又允许它可与圣徒们交战,且战胜他们;又赐给它制服各支派、各民族、各异语和各邦国的权柄。

8 All the inhabitants of the earth will worship it, all whose names were not written from the foundation of the world in the book of life, which belongs to the Lamb who was slain.

地上的居民,凡名字从创造之初没有记录在被宰杀的羔羊生命册中的人,都要朝拜它。

9 Whoever has ears ought to hear these words.

谁若有耳朵,就听罢!

10 Anyone destined for captivity goes into captivity. Anyone destined to be slain by the sword shall be slain by the sword. Such is the faithful endurance of the holy ones.

谁若该被俘掳,就去受俘掳;谁若该受刀杀,就去受刀杀:圣徒们的坚忍和忠信即在于此。

11 7 Then I saw another beast come up out of the earth; it had two horns like a lamb's but spoke like a dragon.

以后我看见另一只兽由地中上来,它有两只相似羔羊的角,说话却相似龙。

12 It wielded all the authority of the first beast in its sight and made the earth and its inhabitants worship the first beast, whose mortal wound had been healed.

它在那前一只兽面前,施行前一只兽所有的一切权柄,使大地和居住在地上的人,朝拜前一只兽,就是那只受过致死的伤而被治好的兽。

13 It performed great signs, even making fire come down from heaven to earth in the sight of everyone.

它又行大奇迹,甚至在众人面前使火从天降到地上。

14 It deceived the inhabitants of the earth with the signs it was allowed to perform in the sight of the first beast, telling them to make an image for the beast who had been wounded by the sword and revived.

它因着在那兽面前所行的那些奇迹,迷惑了地上的居民,便劝告地上的居民,给那受过刀伤而还活着的兽,立一个像。

15 It was then permitted to breathe life into the beast's image, so that the beast's image could speak and (could) have anyone who did not worship it put to death.

它又得了能力,把生气赋给那兽像,甚至叫那兽像说话,并使那些凡不朝拜兽像的人死亡。

16 It forced all the people, small and great, rich and poor, free and slave, to be given a stamped image on their right hands or their foreheads,

它给所有的人,无论大小贫富,自主的和为奴的,都在他们的右手上,或在他们的额上,打了一个印号;

17 so that no one could buy or sell except one who had the stamped image of the beast's name or the number that stood for its name.

如此,除非有这印号的,就是有那兽的名字或它名字的数字的,谁也不能买,谁也不能卖。

18 8 Wisdom is needed here; one who understands can calculate the number of the beast, for it is a number that stands for a person. His number is six hundred and sixty-six.

在这里应有智慧:凡有明悟的,就让他计算一下那兽的数字,因为是人的数字,它的数字是六百六十六。


Footnotes(注解)

1 [1-10] This wild beast, combining features of the four beasts in Daniel 7:2-28, symbolizes the Roman empire; the seven heads represent the emperors; see the notes on Rev 17:10 and Rev 17:12-14. The blasphemous names are the divine titles assumed by the emperors.

2 [2] Satan (Rev 12:9), the prince of this world (John 12:31), commissioned the beast to persecute the church (Rev 13:5-7).

3 [3] This may be a reference to the popular legend that Nero would come back to life and rule again after his death (which occurred in A.D. 68 from a self-inflicted stab wound in the throat); cf Rev 13:14; Rev 17:8. Domitian (A.D. 81-96) embodied all the cruelty and impiety of Nero. Cf Introduction.

4 [4] Worshiped the beast: allusion to emperor worship, which Domitian insisted upon and ruthlessly enforced. Who can compare with the beast: perhaps a deliberate parody of the name Michael; see the note on Rev 12:7.

5 [5-6] Domitian, like Antiochus IV Epiphanes (Daniel 7:8, 11, 25), demanded that he be called by divine titles such as "our lord and god" and "Jupiter." See the note on Rev 11:2.

6 [5] Forty-two months: this is the same duration as the profanation of the holy city (Rev 11:2), the prophetic mission of the two witnesses (Rev 11:3), and the retreat of the woman into the desert (Rev 12:6, 14).

7 [11-18] The second beast is described in terms of the false prophets (cf Rev 16:13; 19:20; 20:10) who accompany the false messiahs (the first beast); cf Matthew 24:24; Mark 13:22; 2 Thes 2:9; cf also Deut 13:2-4. Christians had either to worship the emperor and his image or to suffer martyrdom.

8 [18] Each of the letters of the alphabet in Hebrew as well as in Greek has a numerical value. Many possible combinations of letters will add up to 666, and many candidates have been nominated for this infamous number. The most likely is the emperor Caesar Nero (see the note on Rev 13:3), the Greek form of whose name in Hebrew letters gives the required sum. (The Latin form of this name equals 616, which is the reading of a few manuscripts.) Nero personifies the emperors who viciously persecuted the church. It has also been observed that "6" represents imperfection, falling short of the perfect number "7," and is represented here in a triple or superlative form.

若望默示录 Revelation Chapter 14
Revelation
Chapter 14

1 1 Then I looked and there was the Lamb standing on Mount Zion, 2 and with him a hundred and forty-four thousand who had his name and his Father's name written on their foreheads.

以后,我看见羔羊站在熙雍山上,同他在一起的,还有十四万四千人,他们的额上都刻着羔羊的名号和他父的名号。

2 I heard a sound from heaven like the sound of rushing water or a loud peal of thunder. The sound I heard was like that of harpists playing their harps.

我听见一个声音来自天上,好像大水的声音,又好像巨雷的声音;我所听见的那声音,也好像弹琴者在自己的琴上所弹的声音。

3 They were singing (what seemed to be) a new hymn before the throne, before the four living creatures and the elders. No one could learn this hymn except the hundred and forty-four thousand who had been ransomed from the earth.

他们在宝座前,在那四个活物和长老前唱的歌,似乎是一首新歌;除了那些从地上赎回来的十四万四千人外,谁也不能学会那歌。

4 These are they who were not defiled with women; they are virgins 3 and these are the ones who follow the Lamb wherever he goes. They have been ransomed as the firstfruits of the human race for God and the Lamb.

这些人没有与女人有过沾染,仍是童身;羔羊无论到那里去,他们常随着羔羊。这些人是从人类中赎回来,献给天主和羔羊当作初熟之果的;

5 On their lips no deceit 4 has been found; they are unblemished.

他们口中没有出过谎言,他们身上也没有瑕疵。

6 5 Then I saw another angel flying high overhead, with everlasting good news 6 to announce to those who dwell on earth, to every nation, tribe, tongue, and people.

随后,我看见另一位天使,飞翔于天空中,拿着永恒的福音,要传报给住在地上的人,给各邦国、各支派、各异语和各民族,

7 He said in a loud voice, "Fear God and give him glory, for his time has come to sit in judgment. Worship him who made heaven and earth and sea and springs of water."

大声喊说:"你们要敬畏天主,光荣他,因为他审判的时辰到了;你们要钦崇造成天地、海洋和水泉的上主。"

8 A second angel followed, saying: "Fallen, fallen is Babylon the great, that made all the nations drink the wine of her licentious passion." 7

又有第二位天使接着说:"伟大的巴比伦陷落了!那曾使万民喝她那荒淫烈酒的巴比伦陷落了!"

9 A third angel followed them and said in a loud voice, "Anyone who worships the beast or its image, or accepts its mark on forehead or hand,

又有第三位天使也随他们之后,大声喊说:"谁若朝拜了那兽和它的像,并在自己的额上,或在自己的手上,接受了它的印号,

10 will also drink the wine of God's fury, 8 poured full strength into the cup of his wrath, and will be tormented in burning sulfur before the holy angels and before the Lamb.

就必要喝天主愤怒的酒,即那注在他愤怒之杯的纯酒;必在圣天使面前和羔羊面前,遭受烈火与硫磺的酷刑。

11 The smoke of the fire that torments them will rise forever and ever, and there will be no relief day or night for those who worship the beast or its image or accept the mark of its name."

他们受刑的烟向上直冒,至于万世无穷;那些朝拜了兽和兽像的,以及凡接受了它名字的印号的,日夜得不到安息。"

12 Here is what sustains the holy ones who keep God's commandments and their faith in Jesus. 9

圣徒的恒心,就是在遵守天主的诫命,坚持对耶稣的信德。

13 I heard a voice from heaven say, "Write this: Blessed are the dead who die in the Lord from now on." "Yes," said the Spirit, "let them find rest from their labors, for their works accompany them." 10

以后,我听见有声音从天上说:"你写下:‘从今而后,凡在主内死去的,是有福的!’的确,圣神说,让他们劳苦之后安息罢,因为他们的功行常随着他们。"

14 11 Then I looked and there was a white cloud, and sitting on the cloud one who looked like a son of man, with a gold crown on his head and a sharp sickle in his hand.

以后,我看见有一片白云,云上坐着相似人子的一位,头戴金冠,手拿一把锐利的镰刀。

15 Another angel came out of the temple, crying out in a loud voice to the one sitting on the cloud, "Use your sickle and reap the harvest, for the time to reap has come, because the earth's harvest is fully ripe."

有另一位天使从殿里出来,高声向坐在云上的那位喊道:"伸出你的镰刀收割罢,因为收割的时期已到,地上的庄稼已成熟了。"

16 So the one who was sitting on the cloud swung his sickle over the earth, and the earth was harvested.

坐在云上的那位就向地上伸出镰刀,地上的庄稼就被收割了。

17 Then another angel came out of the temple in heaven who also had a sharp sickle.

有另一位天使从天上的殿里出来,也拿着一把锐利的镰刀。

18 Then another angel (came) from the altar, 12 (who) was in charge of the fire, and cried out in a loud voice to the one who had the sharp sickle, "Use your sharp sickle and cut the clusters from the earth's vines, for its grapes are ripe."

又有一位掌管火的天使,从祭坛那里出来,高声向那拿着锐利镰刀的喊说:"伸出你锐利的镰刀,收割地上葡萄园的葡萄罢,因为葡萄已成熟了。"

19 So the angel swung his sickle over the earth and cut the earth's vintage. He threw it into the great wine press of God's fury.

那天使就向地上伸出了镰刀,收割了地上的葡萄,把葡萄扔到天主义怒的大榨酒池内。

20 The wine press was trodden outside the city and blood poured out of the wine press to the height of a horse's bridle for two hundred miles. 13

那在城外的榨酒池受到践踏,遂有血由榨酒池中流出,直到马嚼环那麽深,一千六百"斯塔狄"那麽远。


Footnotes(注解)

1 [1-5] Now follows a tender and consoling vision of the Lamb and his companions.

2 [1] Mount Zion: in Jerusalem, the traditional place where the true remnant, the Israel of faith, is to be gathered in the messianic reign; cf 2 Kings 19:30-31; Joel 2:32; Obadiah 1:17; Micah 4:6-8; Zephaniah 3:12-20. A hundred and forty-four thousand: see the note on Rev 7:4-9. His Father's name . . . foreheads: in contrast to the pagans who were marked with the name or number of the beast (Rev 13:16-17).

3 [4] Virgins: metaphorically, because they never indulged in any idolatrous practices, which are considered in the Old Testament to be adultery and fornication (Rev 2:14-15, 20-22; 17:1-6; cf Ezekiel 16:1-58; 23:1-49). The parallel passages (Rev 7:3; 22:4) indicate that the 144,000 whose foreheads are sealed represent all Christian people.

4 [5] No deceit: because they did not deny Christ or do homage to the beast. Lying is characteristic of the opponents of Christ (John 8:44), but the Suffering Servant spoke no falsehood (Isaiah 53:9; 1 Peter 2:22). Unblemished: a cultic term taken from the vocabulary of sacrificial ritual.

5 [6-13] Three angels proclaim imminent judgment on the pagan world, calling all peoples to worship God the creator. Babylon (Rome) will fall, and its supporters will be tormented forever.

6 [6] Everlasting good news: that God's eternal reign is about to begin; see the note on Rev 10:7.

7 [8] This verse anticipates the lengthy dirge over Babylon (Rome) in Rev 18:1-19:4. The oracle of Isaiah 21:9 to Babylon is applied here.

8 [10-11] The wine of God's fury: image taken from Isaiah 51:17; Jeremiah 25:15-16; 49:12; 51:7; Ezekiel 23:31-34. Eternal punishment in the fiery pool of burning sulfur (or "fire and brimstone"; cf Genesis 19:24) is also reserved for the Devil, the beast, and the false prophet (Rev 19:20; 20:10; 21:8).

9 [12] In addition to faith in Jesus, the seer insists upon the necessity and value of works, as in Rev 2:23; 20:12-13; 22:12; cf Matthew 16:27; Romans 2:6.

10 [13] See the note on Rev 1:3. According to Jewish thought, people's actions followed them as witnesses before the court of God.

11 [14-20] The reaping of the harvest symbolizes the gathering of the elect in the final judgment, while the reaping and treading of the grapes symbolizes the doom of the ungodly (cf Joel 3:12-13; Isaiah 63:1-6) that will come in Rev 19:11-21.

12 [18] Altar: there was only one altar in the heavenly temple; see the notes above on Rev 6:9; 8:3; 11:1.

13 [20] Two hundred miles: literally sixteen hundred stades. The stadion, a Greek unit of measurement, was about 607 feet in length, approximately the length of a furlong.

若望默示录 Revelation Chapter 15
Revelation
Chapter 15

1 1 Then I saw in heaven another sign, 2 great and awe-inspiring: seven angels with the seven last plagues, for through them God's fury is accomplished.

我看见在天上又出现了一个又大又奇妙的异兆:有七位天使拿着七种最后的灾祸,因为天主的义怒就要借着这些灾祸发泄净尽。

2 Then I saw something like a sea of glass mingled with fire. 3 On the sea of glass were standing those who had won the victory over the beast and its image and the number that signified its name. They were holding God's harps,

我又看见好象有个搀杂着火的玻璃海;那些战胜了兽和兽像及它名号数字的人,站在玻璃海上,拿著天主的琴,

3 and they sang the song of Moses, 4 the servant of God, and the song of the Lamb: "Great and wonderful are your works, Lord God almighty. Just and true are your ways, O king of the nations.

歌唱天主的仆人梅瑟的歌曲和羔羊的歌曲说:"上主,全能的天主!你的功行伟大奇妙;万民的君王!你的道路公平正直;

4 Who will not fear you, Lord, or glorify your name? For you alone are holy. All the nations will come and worship before you, for your righteous acts have been revealed."

谁敢不敬畏你?上主!谁敢不光荣你的名号?因为只有你是圣善的;万民都要前来崇拜你,因为你正义的判断,已彰明较著。"

5 5 After this I had another vision. The temple that is the heavenly tent of testimony 6 opened,

这些事以后,我又看见天上盟约的帐幕--圣殿敞开了,

6 and the seven angels with the seven plagues came out of the temple. They were dressed in clean white linen, with a gold sash around their chests.

那七位拿着七种灾祸的天使,从圣殿那里出来,身穿洁白而明亮的亚麻衣,胸间佩有金带。

7 One of the four living creatures gave the seven angels seven gold bowls filled with the fury of God, who lives forever and ever.

那时,四个活物中的一个,给了那七位天使七个满盛万世万代永生天主义怒的金盂。

8 Then the temple became so filled with the smoke from God's glory and might that no one could enter it until the seven plagues of the seven angels had been accomplished.

因着天主的荣耀和威能,殿内充满了烟,没有一个人能进入殿内,直到那七位天使的七样灾祸降完为止。



Footnotes〔注解〕

1 [1-4] A vision of the victorious martyrs precedes the vision of woe in Rev 15:5-16:21; cf Rev 7:9-12.

2 [15:1-16:21] The seven bowls, the third and last group of seven after the seven seals and the seven trumpets, foreshadow the final cataclysm. Again, the series is introduced by a heavenly prelude, in which the victors over the beast sing the canticle of Moses (Rev 15:2-4).

3 [2] Mingled with fire: fire symbolizes the sanctity involved in facing God, reflected in the trials that have prepared the victorious Christians or in God's wrath.

4 [3] The song of Moses: the song that Moses and the Israelites sang after their escape from the oppression of Egypt (Exodus 15:1-18). The martyrs have escaped from the oppression of the Devil. Nations: many other Greek manuscripts and versions read "ages."

5 [5-8] Seven angels receive the bowls of God's wrath.

6 [5] Tent of testimony: the name of the meeting tent in the Greek text of Exodus 40. Cf 2 Macc 2:4-7.

  

若望默示录 Revelation Chapter 16
Revelation
Chapter 16

1 1 I heard a loud voice speaking from the temple to the seven angels,"Go and pour out the seven bowls of God's fury upon the earth."

我听见由殿里发出一个大声音,向那七位天使说:"你们去,把那满盛天主义怒的七个盂倒在地上!"

2 The first angel went and poured out his bowl on the earth. Festering and ugly sores broke out on those who had the mark of the beast or worshiped its image. 2

第一位天使便去,把他的盂倒在地上,遂在那些带有兽印和朝拜兽像的人身上,生出了一种恶毒而剧痛的疮。

3 3 The second angel poured out his bowl on the sea. The sea turned to blood like that from a corpse; every creature living in the sea died.

第二位天使把他的盂倒在海里,海水就变成好似死人的血,因而海中的一切活物都死了。

4 The third angel poured out his bowl on the rivers and springs of water. These also turned to blood.

第三位天使把他的盂倒在河流和水泉上,水就变成了血。

5 Then I heard the angel in charge of the waters say:"You are just, O Holy One, who are and who were, in passing this sentence.

那时,我听见掌管水的天使说:"今在和昔在的圣善者,你这样惩罚,真是公义,

6 For they have shed the blood of the holy ones and the prophets, and you (have) given them blood to drink; it is what they deserve."

因为他们曾倾流了圣徒和先知们的血,你如今给他们血喝,这是他们应得的。"

7 Then I heard the altar cry out,"Yes, Lord God almighty, your judgments are true and just."

我又听见从祭坛有声音说:"是的,上主,全能的天主!你的惩罚,真实而公义。"

8 The fourth angel poured out his bowl on the sun. It was given the power to burn people with fire.

第四位天使把他的盂倒在太阳上,致使太阳以烈火炙烤世人。

9 People were burned by the scorching heat and blasphemed the name of God who had power over these plagues, but they did not repent or give him glory.

世人因被剧热所炙烤,便亵渎掌管这些灾祸的天主的名号,没有悔改将光荣归于天主。

10 The fifth angel poured out his bowl on the throne of the beast. 4 Its kingdom was plunged into darkness, and people bit their tongues in pain

第五位天使把他的盂倒在那兽座上,它的王国就陷入黑暗,人痛苦的咬自己的舌头;

11 and blasphemed the God of heaven because of their pains and sores. But they did not repent of their works.

他们因自己的痛苦和疮痍,便亵渎天上的天主,没有悔改自己的行为。

12 The sixth angel emptied his bowl on the great river Euphrates. Its water was dried up to prepare the way for the kings of the East. 5

第六位天使把他的盂倒在幼发拉的大河中,河水就干涸了,为给那些由日出之地要来的诸王,准备了一条道路。

13 I saw three unclean spirits like frogs 6 come from the mouth of the dragon, from the mouth of the beast, and from the mouth of the false prophet.

我又看见从龙口、兽口和假先知口中出来了三个不洁的神,状如青蛙;

14 These were demonic spirits who performed signs. They went out to the kings of the whole world to assemble them for the battle on the great day of God the almighty.

他们是邪魔之神,施行奇迹,往全世界的诸王那里去,召集他们,为在全能天主的那伟大日子上交战。"

15 ("Behold, I am coming like a thief." 7 Blessed is the one who watches and keeps his clothes ready, so that he may not go naked and people see him exposed.)

看,我来有如盗贼一样;那醒着并保持自己的衣服,不至于赤身行走,而叫人看见自己的耻辱的,才是有福的!"

16 They then assembled the kings in the place that is named Armageddon 8 in Hebrew.

那三个神就把诸王聚集到一个地方,那地方希伯来文叫"阿玛革冬。"

17 The seventh angel poured out his bowl into the air. A loud voice came out of the temple from the throne, saying,"It is done."

第七位天使把他的盂倒在空气中,于是就由【天上的】殿里,从宝座那里发出了一个巨大声音说:"成了!"

18 Then there were lightning flashes, rumblings, and peals of thunder, and a great earthquake. It was such a violent earthquake that there has never been one like it since the human race began on earth.

遂有闪电、响声和雷霆,又发生了大地震,是自从在地上有人类以来,从未有过这样大的地震。

19 The great city 9 was split into three parts, and the gentile cities fell. But God remembered great Babylon, giving it the cup filled with the wine of his fury and wrath.

那大城分裂为三段,异民的城也都倾覆了;天主想起了那伟大的巴比伦,遂递给她那盛满天主烈怒的酒杯。

20 10 Every island fled, and mountains disappeared.

各岛屿都消失了,诸山岭也不见了。

21 Large hailstones like huge weights came down from the sky on people, and they blasphemed God for the plague of hail because this plague was so severe.

又有像"塔冷通"般的大冰雹,从天上落在世人的身上;世人因冰雹的灾祸便亵渎天主,因为那灾祸太惨重了。



Footnotes(注解)

1 [1-21] These seven bowls, like the seven seals (Rev 6:1-17; 8:1) and the seven trumpets (Rev 8:2-9:21; 11:15-19), bring on a succession of disasters modeled in part on the plagues of Egypt (Exodus 7-12). See the note on Rev 6:12-14.

2 [2] Like the sixth Egyptian plague (Exodus 9:8-11).

3 [3-4] Like the first Egyptian plague (Exodus 7:20-21). The same woe followed the blowing of the second trumpet (Rev 8:8-9).

4 [10] The throne of the beast: symbol of the forces of evil. Darkness: like the ninth Egyptian plague (Exodus 10:21-23); cf Rev 9:2.

5 [12] The kings of the East: Parthians; see the notes on Rev 6:2 and Rev 17:12-13. East: literally,"rising of the sun," as in Rev 7:2.

6 [13] Frogs: possibly an allusion to the second Egyptian plague (Exodus 7:25-8:11). The false prophet: identified with the two-horned second beast (Rev 13:11-18 and the note there).

7 [15] Like a thief: as in Rev 3:3 (cf Matthew 24:42-44; 1 Thes 5:2). Blessed: see the note on Rev 1:3.

8 [16] Armageddon: in Hebrew, this means"Mountain of Megiddo." Since Megiddo was the scene of many decisive battles in antiquity (Judges 5:19-20; 2 Kings 9:27; 2 Chron 35:20-24), the town became the symbol of the final disastrous rout of the forces of evil.

9 [19] The great city: Rome and the empire.

10 [20-21] See the note on Rev 6:12-14. Hailstones: as in the seventh Egyptian plague (Exodus 9:23-24); cf Rev 8:7. Like huge weights: literally,"weighing a talent," about one hundred pounds.

若望默示录 Revelation Chapter 17
Revelation
Chapter 17

1 1 Then one of the seven angels who were holding the seven bowls came and said to me,"Come here. I will show you the judgment on the great harlot 2 who lives near the many waters.

那七位拿着七个盂的天使中,有一位前来,向我说道:"你来,我要指给你看,那在多水之旁为王的大淫妇受的惩罚;

2 3 The kings of the earth have had intercourse with her, and the inhabitants of the earth became drunk on the wine of her harlotry."

世上的诸王都同她行过邪淫,地上的居民也都喝醉了她淫乱的酒。"

3 Then he carried me away in spirit to a deserted place where I saw a woman seated on a scarlet beast 4 that was covered with blasphemous names, with seven heads and ten horns.

于是天使叫我神魂超拔,提我到了旷野,我便看见了一个妇人,坐在一只朱红色且满了亵渎名号的兽身上,它有七个头,十只角。

4 The woman was wearing purple and scarlet and adorned with gold, precious stones, and pearls. She held in her hand a gold cup that was filled with the abominable and sordid deeds of her harlotry.

这妇人身穿紫红和朱红色的衣服,全身点缀着金子、宝石和珍珠;她手里拿着满盛可憎之物和她淫污的金杯。

5 On her forehead was written a name, which is a mystery,"Babylon the great, the mother of harlots and of the abominations of the earth."

她的额上写着一个含有奥秘的名字:"伟大的巴比伦!淫乱和地上可憎之物的母亲。"

6 5 I saw that the woman was drunk on the blood of the holy ones and on the blood of the witnesses to Jesus. 6 When I saw her I was greatly amazed.

我又看见这妇人痛饮了圣徒的血,和为耶稣殉道者的血;我一看见她,遂大为惊奇。

7 The angel said to me,"Why are you amazed? I will explain to you the mystery of the woman and of the beast that carries her, the beast with the seven heads and the ten horns.

天使便对我说:"你为什麽惊奇?我要告诉你这妇人和驮着她,而有七个头和十只角的那兽的奥秘:

8 7 The beast that you saw existed once but now exists no longer. It will come up from the abyss and is headed for destruction. The inhabitants of the earth whose names have not been written in the book of life from the foundation of the world shall be amazed when they see the beast, because it existed once but exists no longer, and yet it will come again.

你所看见的那兽,先前在而今不在,可是它又要从深渊中上来,自趋于丧亡;地上的居民,凡他们的名字从创世之初,没有记录在生命册中的,看见那先前在,而今不在,将来又在的兽,都必要惊奇。

9 Here is a clue 8 for one who has wisdom. The seven heads represent seven hills upon which the woman sits. They also represent seven kings:

这里需要一个有智慧的明悟去理解:七个头是指那妇人所坐的七座山,也是指七位君王;

10 five have already fallen, one still lives, and the last has not yet come, 9 and when he comes he must remain only a short while.

五位已经倒了,一位仍在,另一位还没有来到;当他来到时,必要存留片刻。

11 The beast 10 that existed once but exists no longer is an eighth king, but really belongs to the seven and is headed for destruction.

至于那先前在而今不在的兽,是第八位,也属于那七位中之一,它要趋于丧亡。

12 The ten horns that you saw represent ten kings who have not yet been crowned; 11 they will receive royal authority along with the beast for one hour.

你所看见的那十只角,是指十个君王,他们还没有领受王位,但必要同那兽一起得到权柄;他们当国王,只一个时辰。

13 They are of one mind and will give their power and authority to the beast.

他们的意见都一致:就是把自己的能力和权柄都交给那兽。

14 They will fight with the Lamb, but the Lamb will conquer them, for he is Lord of lords and king of kings, and those with him are called, chosen, and faithful."

他们要同羔羊交战,羔羊却要战胜他们,因为他是万主之主,万王之王,同他在一起的蒙召、被选和忠信的人,也必要获胜。"

15 Then he said to me,"The waters that you saw where the harlot lives represent large numbers of peoples, nations, and tongues.

天使又对我说:"你看见那淫妇所统治的水,是指诸民族、群众、邦国和异语人民。

16 The ten horns 12 that you saw and the beast will hate the harlot; they will leave her desolate and naked; they will eat her flesh and consume her with fire.

你看见的那十只角和那兽,必要憎恨那淫妇,使她成为孤独凄凉,赤身裸体的,并吞食她的肉,且用火焚烧她,

17 For God has put it into their minds to carry out his purpose and to make them come to an agreement to give their kingdom to the beast until the words of God are accomplished.

因为天主使它们的心中有这意念,叫它们实行天主的计划,就是叫它们一心,把它们的王权交给那兽,直到天主的话完全应验为止。

18 The woman whom you saw represents the great city that has sovereignty over the kings of the earth."

你所看见的那妇人,是指那座对地上的诸王握有王权的大城。"


Footnotes〔注解〕

1 [1-6] Babylon, the symbolic name (Rev 17:5) of Rome, is graphically described as"the great harlot."

2 [17:1-19:10] The punishment of Babylon is now described as a past event and, metaphorically, under the image of the great harlot who leads people astray into idolatry.

3 [2] Intercourse . . . harlotry: see the note on Rev 14:4. The pagan kings subject to Rome adopted the cult of the emperor.

4 [3] Scarlet beast: see the note on Rev 13:1-10. Blasphemous names: divine titles assumed by the Roman emperors; see the note on Rev 13:5-6.

5 [6] Reference to the great wealth and idolatrous cults of Rome.

6 [6b-18] An interpretation of the vision is here given.

7 [8] Allusion to the belief that the dead Nero would return to power (Rev 17:11); see the note on Rev 13:3.

8 [9] Here is a clue: literally,"Here a mind that has wisdom." Seven hills: of Rome.

9 [10] There is little agreement as to the identity of the Roman emperors alluded to here. The number seven (Rev 17:9) suggests that all the emperors are meant; see the note on Rev 1:4.

10 [11] The beast: Nero; see the note on Rev 17:8.

11 [12-13] Ten kings who have not yet been crowned: perhaps Parthian satraps who are to accompany the revived Nero (the beast) in his march on Rome to regain power; see the note on Rev 13:3. In Rev 19:11-21, the Lamb and his companions will conquer them.

12 [16-18] The ten horns: the ten pagan kings (Rev 17:12) who unwittingly fulfill God's will against harlot Rome, the great city; cf Ezekiel 16:37.


若望默示录 Revelation Chapter 18
Revelation
Chapter 18

1 1 After this I saw another angel coming down from heaven, having great authority, and the earth became illumined by his splendor.

这些事以后,我看见另一位天使从天降下,掌有大权,下地被他的光荣照亮了。

2 2 He cried out in a mighty voice: "Fallen, fallen is Babylon the great. She has become a haunt for demons. She is a cage for every unclean spirit, a cage for every unclean bird, (a cage for every unclean) and disgusting (beast).

他用强大的声音喊说:"伟大的巴比伦陷落了!陷落了!她变成了邪魔的住所,一切不洁之神的牢狱,一切不洁和可憎飞禽的巢穴,【以及一切不洁和可憎走兽的圈槛,】

3 For all the nations have drunk 3 the wine of her licentious passion. The kings of the earth had intercourse with her, and the merchants of the earth grew rich from her drive for luxury."

因为万民都喝了她荒淫的烈酒,地上的诸王都同她行过邪淫,地上的商人,也因她的放荡奢侈,而发了财。"

4 Then I heard another voice from heaven say: "Depart from her, 4 my people, so as not to take part in her sins and receive a share in her plagues,

我又听到了另一个声音从天上说:"我的百姓,你们从她中间出来罢!免得你们分沾她的罪恶,也免得遭受她的灾祸,

5 for her sins are piled up to the sky, and God remembers her crimes.

因为她的罪恶已堆积得直达上天,使天主想起了她的不义。

6 Pay her back as she has paid others. Pay her back double for her deeds. Into her cup pour double what she poured.

她怎样虐待了人,你们也该怎样虐待她,并按照她所行的,要加倍报复她;她用什么杯斟给人,你们也要用什么杯加倍斟给她;

7 To the measure of her boasting and wantonness repay her in torment and grief; for she said to herself, ‘I sit enthroned as queen; I am no widow, and I will never know grief.'

她以前怎样自夸自耀,奢侈享乐,你们也就怎样加给她痛苦与哀伤;因为她心里说过:"我坐着当皇后,而不是寡妇,必见不到哀伤。"

8 Therefore, her plagues will come in one day, pestilence, grief, and famine; she will be consumed by fire. For mighty is the Lord God who judges her."

为此,一日之内,她的灾祸:瘟疫、哀伤和饥荒全都来到;她要被火焚烧,因为惩治她的上主天主,是强而有力的。"

9 The kings of the earth who had intercourse with her in their wantonness will weep and mourn over her when they see the smoke of her pyre.

当时那些曾同她行过邪淫,和享过快乐的地上诸王,看到焚烧她的烟,都要为她流泪哀悼。

10 They will keep their distance for fear of the torment inflicted on her, and they will say: "Alas, alas, great city, Babylon, mighty city. In one hour your judgment has come."

他们因害怕她受的痛苦,就远远站着说:"可怜,可怜!你这座伟大的城,这座强盛的巴比伦城!在一小时之内,你就受到了惩罚。"

11 The merchants of the earth will weep and mourn for her, because there will be no more markets 5 for their cargo:

地上的商人也为她流泪哀伤,因而再没有人来买他们的货物:

12 their cargo of gold, silver, precious stones, and pearls; fine linen, purple silk, and scarlet cloth; fragrant wood of every kind, all articles of ivory and all articles of the most expensive wood, bronze, iron, and marble;

金银、宝石、珍珠、细麻布、紫红布、绸缎、朱红布等货物,以及各种香木、各种象牙器皿、各种贵重木器、铜、铁、大理石的器皿,

13 cinnamon, spice, 6 incense, myrrh, and frankincense; wine, olive oil, fine flour, and wheat; cattle and sheep, horses and chariots, and slaves, that is, human beings.

还有肉桂、香膏、香料、香液、乳香、酒、油、面粉、麦子、牲口、羊群、骏马、车辆、奴隶与人口。

14 "The fruit you craved has left you. All your luxury and splendor are gone, never again will one find them."

商人说:"你心中所爱吃的果品,都远离了你;一切肥美和华丽的物品,都在你前消逝了,再也寻不见了。"

15 The merchants who deal in these goods, who grew rich from her, will keep their distance for fear of the torment inflicted on her. Weeping and mourning,

贩卖这些货物,而由她发财的人,因害怕她受的痛苦,远远站著,流泪哀伤,

16 they cry out: "Alas, alas, great city, wearing fine linen, purple and scarlet, adorned (in) gold, precious stones, and pearls.

说:"可怜,可怜!这伟大的城!这曾穿戴过细麻、紫红和朱红布衣裳,并以黄金、宝石和珍珠作装饰的城,

17 In one hour this great wealth has been ruined." Every captain of a ship, every traveler at sea, sailors, and seafaring merchants stood at a distance

在一小时内,这样多的财富,就荡然无存了。"一切船长、一切到处航海的人、船员以及那些靠海谋生的人,都远远站着,

18 and cried out when they saw the smoke of her pyre, "What city could compare with the great city?"

看见焚烧她的烟,就呼喊说:"那有一座城可与这座伟大的城相比呢!"

19 They threw dust on their heads and cried out, weeping and mourning: "Alas, alas, great city, in which all who had ships at sea grew rich from her wealth. In one hour she has been ruined.

他们在自己的头上撒灰,流泪哀伤,喊说:"可怜,可怜!这座伟大的城!凡在海中有船的人,都因她的富饶而发了大财。她怎么在一时之内就荡然无存了。"

20 Rejoice over her, heaven, you holy ones, apostles, and prophets. For God has judged your case against her."

上天、圣徒、宗徒和先知们,你们因她的毁灭而欢腾罢!因为天主在她身上给你们伸了冤。

21 A mighty angel picked up a stone like a huge millstone and threw it into the sea and said: "With such force will Babylon the great city be thrown down, and will never be found again.

然后,一位强而有力的天使,举起一块大如磨盘的石头,抛在海中说:"伟大的巴比伦城必要这样猛力地被人抛弃,再也找不着她了!

22 No melodies of harpists and musicians, flutists and trumpeters, will ever be heard in you again. No craftsmen in any trade will ever be found in you again. No sound of the millstone will ever be heard in you again.

弹琴者、歌唱者、吹笛者和吹号者的声音,在你中间再也听不到了;各种工艺的匠人,在你中间再也找不到了;推磨的响声,在你中间再也听不到了;

23 No light from a lamp will ever be seen in you again. No voices of bride and groom will ever be heard in you again. Because your merchants were the great ones of the world, all nations were led astray by your magic potion.

灯台上的光,在你中间再也不发亮了;新郎与新娘的声音,在你中间再也听不到了,因为你的商人都是地上的要人,又因为万民都因你的邪术受了迷惑;

24 In her was found the blood of prophets and holy ones and all who have been slain on the earth."

且在此城中找到了诸先知、诸圣徒以及一切在地上被杀者的血。"



Footnotes〔注解〕

1 [18:1-19:4] A stirring dirge over the fall of Babylon-Rome. The perspective is prophetic, as if the fall of Rome had already taken place. The imagery here, as elsewhere in this book, is not to be taken literally. The vindictiveness of some of the language, borrowed from the scathing Old Testament prophecies against Babylon, Tyre, and Nineveh (Isaiah 23; 24; 27; Jer 50-51; Ezekial 26-27), is meant to portray symbolically the inexorable demands of God's holiness and justice; cf Introduction. The section concludes with a joyous canticle on the future glory of heaven.

2 [2] Many Greek manuscripts and versions omit a cage for every unclean . . . beast.

3 [3-24] Rome is condemned for her immorality, symbol of idolatry (see the note on Rev 14:4), and for persecuting the church; cf Rev 19:2.

4 [4] Depart from her: not evacuation of the city but separation from sinners, as always in apocalyptic literature.

5 [11] Ironically, the merchants weep not so much for Babylon Rome, but for their lost markets; cf Ezekiel 27:36.

6 [13] Spice: an unidentified spice plant called in Greek amomon.

若望默示录 Revelation Chapter 19
Revelation
Chapter 19

1 After this I heard what sounded like the loud voice of a great multitude in heaven, saying: "Alleluia! 1 Salvation, glory, and might belong to our God,

这些事以后,我听见天上彷佛有一大伙人群发出的大声音说:"亚肋路亚!胜利、光荣和能力,应归于我们的天主,

2 for true and just are his judgments. He has condemned the great harlot who corrupted the earth with her harlotry. He has avenged on her the blood of his servants."

因为,他的判断是正确而正义的;他惩罚了那曾以自己的邪淫败坏了下地的大淫妇,并给被她所杀的仆人报了仇。"

3 They said a second time: "Alleluia! Smoke will rise from her forever and ever."

他们又重覆说:"亚肋路亚!她的烟向上直冒,至于无穷之世。"

4 The twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, "Amen. Alleluia."

于是,那二十四位长老和那四个活物,便俯伏朝拜那坐在宝座上的天主说:"阿们。亚肋路亚!"

5 2 A voice coming from the throne said: "Praise our God, all you his servants, (and) you who revere him, small and great."

遂有声音由宝座那里发出说:"天主的众仆人,凡敬畏他的,无论大小,请赞美我们的天主罢!"

6 Then I heard something like the sound of a great multitude or the sound of rushing water or mighty peals of thunder, as they said: "Alleluia! The Lord has established his reign, (our) God, the almighty.

我听见彷佛有一大伙人群的声音,就如大水的响声,又如巨雷的响声,说:"亚肋路亚!因为我们全能的天主,上主为王了!

7 Let us rejoice and be glad and give him glory. For the wedding day of the Lamb 3 has come, his bride has made herself ready.

让我们欢乐鼓舞,将光荣归于他罢!因为羔羊的婚期来近了,他的新娘也准备好了;

8 She was allowed to wear a bright, clean linen garment." (The linen represents the righteous deeds of the holy ones.) 4

天主又赏赐她穿上了华丽而洁白的细麻衣:这细麻衣就是圣徒们的义行。"

9 Then the angel said to me, "Write this: Blessed 5 are those who have been called to the wedding feast of the Lamb." And he said to me, "These words are true; they come from God."

有位天使给我说:"你写下:被召赴羔羊婚宴的人,是有福的!"他又给我说:"这都是天主真实的话。"

10 I fell at his feet to worship him. But he said to me, "Don't! I am a fellow servant of yours and of your brothers who bear witness to Jesus. Worship God. Witness to Jesus is the spirit of prophecy." 6

我就俯伏在他脚前要朝拜他;他给我说:"万不要这样作,我只是你和你那些为耶稣作见证的弟兄们的同仆,你只该朝拜天主!"因为预言之神就是为耶稣作证。

11 7 Then I saw the heavens opened, and there was a white horse; its rider was (called) "Faithful and True." He judges and wages war in righteousness.

随后我看见天开了,见有一匹白马;骑马的那位,称为"忠信和真实者,"他凭正义去审判,去作战。

12 His eyes were (like) a fiery flame, and on his head were many diadems. He had a name 8 inscribed that no one knows except himself.

他的眼睛有如火焰,他头上戴着许多冠冕,还有写的一个名号,除他自己外,谁也不认识;

13 He wore a cloak that had been dipped in 9 blood, and his name was called the Word of God.

他身披一件染过血的衣服,他的名字叫作:"天主的圣言。"

14 The armies of heaven followed him, mounted on white horses and wearing clean white linen.

天上的军队也乘着白马,穿著洁白的细麻衣跟随着他。

15 Out of his mouth came a sharp sword to strike the nations. He will rule them with an iron rod, and he himself will tread out in the wine press 10 the wine of the fury and wrath of God the almighty.

从他口中射出一把利剑,用来打败异民;他要用铁杖统治他们,并践踏那充满全能天主忿怒的榨酒池。



16 He has a name written on his cloak and on his thigh, "King在衣服上,即在盖他大腿的衣服上写着"万王之王,万主之主"的名号。

17 11 Then I saw an angel standing on the sun. He cried out (in) a loud voice to all the birds flying high overhead, "Come here. Gather for God's great feast,

我又看见一位天使,站在太阳上,大声向一切飞翔于天空的飞鸟喊说:"请你们来一齐赴天主的大宴席,

18 to eat the flesh of kings, the flesh of military officers, and the flesh of warriors, the flesh of horses and of their riders, and the flesh of all, free and slave, small and great."

前来吃列王的肉、诸将帅的肉、众勇士的肉、骏马和骑马者的肉,并一切自主的或为奴的,以及大小人民的肉。"

19 Then I saw the beast and the kings of the earth and their armies gathered to fight against the one riding the horse and against his army.

我也看见那兽、地上的君王和他们的军队都聚在一起,要与骑马的那位和他的军队作战。

20 The beast was caught and with it the false prophet 12 who had performed in its sight the signs by which he led astray those who had accepted the mark of the beast and those who had worshiped its image. The two were thrown alive into the fiery pool burning with sulfur.

可是,那兽被捉住了,在它面前行过奇迹,并借这些奇迹,欺骗了那些接受那兽的印号,和朝拜兽像的那位假先知,也和它一起被捉住了;它们两个活活的被扔到那用硫磺燃烧的火坑里去了。

21 The rest were killed by the sword that came out of the mouth of the one riding the horse, and all the birds gorged themselves on their flesh.

其余的人也被骑马者口中所射出的剑杀死了;所有的飞鸟都吃饱了他们的肉。



Footnotes(注解)

1 [1,3,4,6] Alleluia: found only here in the New Testament, this frequent exclamation of praise in the Hebrew psalms was important in Jewish liturgy.

2 [5-10] A victory song follows, sung by the entire church, celebrating the marriage of the Lamb, the union of the Messiah with the community of the elect.

3 [7] The wedding day of the Lamb: symbol of God's reign about to begin (Rev 21:1-22:5); see the note on Rev 10:7. His bride: the church; cf 2 Cor 11:2; Eph 5:22-27. Marriage is one of the biblical metaphors used to describe the covenant relationship between God and his people; cf Hosea 2:16-22; Isaiah 54:5-6; 62:5; Ezekiel 16:6-14. Hence, idolatry and apostasy are viewed as adultery and harlotry (Hosea 2:4-13; Ezekiel 16:15-63); see the note on Rev 14:4.

4 [8] See the note on Rev 14:12.

5 [9] Blessed: see the note on Rev 1:3.

6 [10] The spirit of prophecy: as the prophets were inspired to proclaim God's word, so the Christian is called to give witness to the Word of God (Rev 19:13) made flesh; cf Rev 1:2; 6:9; 12:17.

7 [11-16] Symbolic description of the exalted Christ (cf Rev 1:13-16) who together with the armies of heaven overcomes the beast and its followers; cf Rev 17:14.

8 [12] A name: in Semitic thought, the name conveyed the reality of the person; cf Matthew 11:27; Luke 10:22.

9 [13] Had been dipped in: other Greek manuscripts and versions read "had been sprinkled with"; cf Rev 19:15. The Word of God: Christ is the revelation of the Father; cf John 1:1, 14; 1 John 2:14.

10 [15] The treading of the wine press is a prophetic symbol used to describe the destruction of God's enemies; cf Isaiah 63:1-6; Joel 3:13.

11 [17-21] The certainty of Christ's victory is proclaimed by an angel, followed by a reference to the mustering of enemy forces and a fearsome description of their annihilation. The gruesome imagery is borrowed from Ezekiel 39:4, 17-20.

12 [20] Beast . . . false prophet: see the notes on Rev 13. The fiery pool . . . sulfur: symbol of God's punishment (Rev 14:10; 20:10, 14-15), different from the abyss; see the note on Rev 9:1.

若望默示录 Revelation Chapter 20
Revelation
Chapter 20

1 1 Then I saw an angel come down from heaven, holding in his hand the key to the abyss 2 and a heavy chain.

以后,我看见一位天使从天降下,手持深渊的钥匙和一条大锁链。

2 He seized the dragon, the ancient serpent, which is the Devil or Satan, 3 and tied it up for a thousand years

他捉住了那龙,那古蛇,就是魔鬼--撒殚,把它捆起来,共一千年之久;

3 and threw it into the abyss, which he locked over it and sealed, so that it could no longer lead the nations astray until the thousand years are completed. After this, it is to be released for a short time.

将它抛到深渊里,关起来,加上封条,免得它再迷惑万民,直到满了一千年,此后应该释放它一个短时辰。

4 Then I saw thrones; those who sat on them were entrusted with judgment. I also saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, and who had not worshiped the beast or its image nor had accepted its mark 4 on their foreheads or hands. They came to life and they reigned with Christ for a thousand years.

我又看见一些宝座,有些人在上面坐着,赐给了他们审判的权柄,他们就是那些为给耶稣作证,并为了天主的话被斩首之人的灵魂;还有那些没有朝拜那兽,也没有朝拜兽像,并在自己的额上或手上也没有接受它印号的人,都活了过来,同基督一起为王一千年。

5 The rest of the dead did not come to life until the thousand years were over. This is the first resurrection.

这是第一次复活。其余的死者没有活过来,直到那一千年满了。

6 Blessed 5 and holy is the one who shares in the first resurrection. The second death has no power over these; they will be priests of God and of Christ, and they will reign with him for (the) thousand years.

于第一次复活有分的人是有福的,是圣洁的。第二次的死亡对这些人无能为力;他们将作天主和基督的司祭,并同他一起为王一千年。

7 6 When the thousand years are completed, Satan will be released from his prison.

及至一千年满了,撒殚就要从监牢里被释放出来。

8 He will go out to deceive the nations at the four corners of the earth, Gog and Magog, 7 to gather them for battle; their number is like the sand of the sea.

他一出来便去迷惑地上四极的万民,就是哥格和玛哥格;他聚集他们准备作战,他们的数目有如海滨的沙粒。

9 They invaded the breadth of the earth 8 and surrounded the camp of the holy ones and the beloved city. But fire came down from heaven and consumed them.

于是他们上到那广大的地区,围困了众圣徒的营幕和蒙爱的城邑;但是有火自天上,从天主那里降下,吞灭了他们。

10 The Devil who had led them astray was thrown into the pool of fire and sulfur, where the beast and the false prophet were. There they will be tormented day and night forever and ever.

迷惑他们的魔鬼,也被投入那烈火与硫磺的坑中,就是那兽和那位假先知所在的地方;他们必要日夜受苦,至于无穷之世。

11 9 Next I saw a large white throne and the one who was sitting on it. The earth and the sky fled from his presence and there was no place for them.

以后,我看见了一个洁白的大宝座,和坐于其上的那位;地和天都从他面前消失不见了,再也找不到它们的地方了。

12 I saw the dead, the great and the lowly, standing before the throne, and scrolls were opened. Then another scroll was opened, the book of life. 10 The dead were judged according to their deeds, by what was written in the scrolls.

我又看见死过的人,无论大小,都站在宝座前,案卷就展开了;还有另一本书,即生命册也展开了,死过的人都按那案卷上所记录的,照他们的行为受了审判。

13 The sea gave up its dead; then Death and Hades 11 gave up their dead. All the dead were judged according to their deeds.

海洋把其中的死者交出,死亡和阴府都把其中的死者交出,人人都按照自己的行为受了审判。

14 Then Death and Hades were thrown into the pool of fire. (This pool of fire is the second death. 12 )

然后死亡和阴府也被投入火坑,这火坑就是第二次死亡。

15 Anyone whose name was not found written in the book of life was thrown into the pool of fire.

凡是没有记载在生命册上的人,就被投入火坑中。


Footnotes(注解)

1 [1-6] Like the other numerical values in this book, the thousand years are not to be taken literally; they symbolize the long period of time between the chaining up of Satan (a symbol for Christ's resurrection-victory over death and the forces of evil) and the end of the world. During this time God's people share in the glorious reign of God that is present to them by virtue of their baptismal victory over death and sin; cf Romans 6:1-8; John 5:24-25; 16:33; 1 John 3:14; Eph 2:1.

2 [1] Abyss: see the note on Rev 9:1.

3 [2] Dragon . . . serpent . . . Satan: see the notes on Rev 12:3, 9, 10, 15.

4 [4] Beast . . . mark: see Rev 13 and its notes.

5 [6] Blessed: see the note on Rev 1:3. Second death: see the note on Rev 2:11. Priests: as in Rev 1:6; 5:10; cf 1 Peter 2:9.

6 [7-10] A description of the symbolic battle to take place when Satan is released at the end of time, when the thousand years are over; see the note on Rev 20:1-6.

7 [8] Gog and Magog: symbols of all pagan nations; the names are taken from Ezekiel 38:1-39:20.

8 [9] The breadth of the earth: Palestine. The beloved city: Jerusalem; see the note on Rev 14:1.

9 [11-15] A description of the final judgment. After the intermediate reign of Christ, all the dead are raised and judged, thus inaugurating the new age.

10 [12] The book of life: see the note on Rev 3:5. Judged . . . scrolls: see the note on Rev 14:12.

11 [13] Hades: the netherworld; see the note on Rev 1:18.

12 [14] Second death: see the note on Rev 2:11.

若望默示录 Revelation Chapter 21

Revelation
Chapter 21

1 1 Then I saw a new heaven and a new earth. The former heaven and the former earth had passed away, and the sea was no more.2

随后,我看见了一个新天新地,因为先前的天与先前的地已不见了,海也没有了。

2 I also saw the holy city, a new Jerusalem, 3 coming down out of heaven from God, prepared as a bride adorned for her husband.

我看见那新耶路撒冷圣城,从天上由天主那里降下,就如一位装饰好迎接自己丈夫的新娘。

3 I heard a loud voice from the throne saying, "Behold, God's dwelling is with the human race. He will dwell with them and they will be his people 4 and God himself will always be with them (as their God).

我听见由宝座那里有一巨大声音说:"这就是天主与人同在的帐幕,他要同他们住在一起;他们要作他的人民,他亲自要‘与他们同在,’作他们的天主;

4 He will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain, (for) the old order has passed away."

他要拭去他们眼上的一切泪痕;以后再也没有死亡,再也没有悲伤,没有哀号,没有苦楚,因为先前的都已过去了。"

5 The one who sat on the throne 5 said, "Behold, I make all things new." Then he said, "Write these words down, for they are trustworthy and true."

那位坐在宝座上的说:"看,我已更新了一切。"又说:"你写下来!因为这些话都是可信而真实的。"

6 He said to me, "They are accomplished. 6 I (am) the Alpha and the Omega, the beginning and the end. To the thirsty I will give a gift from the spring of life-giving water.

他又给我说:"已完成了!我是"阿耳法"和"敖默加,"元始和终末。我要把生命的水白白地赐给口渴的人喝。

7 The victor 7 will inherit these gifts, and I shall be his God, and he will be my son.

胜利者必要承受这些福分:我要作他的天主,他要作我的儿子。

8 But as for cowards, 8 the unfaithful, the depraved, murderers, the unchaste, sorcerers, idol-worshipers, and deceivers of every sort, their lot is in the burning pool of fire and sulfur, which is the second death."

可是,为那些怯懦的、失信的、可耻的、杀人的、奸淫的、行邪术的、拜偶像的,以及一切撒谎的人,他们的地方是在烈火与硫磺燃烧着的坑中:这就是第二次死亡。"

9 9 One of the seven angels who held the seven bowls filled with the seven last plagues came and said to me, "Come here. I will show you the bride, the wife of the Lamb." 10

那拿着七个满盛最后七种灾祸盂的七位天使,其中有一位来告诉我说:"你来!我要把羔羊的净配新娘指给你看。"

10 He took me in spirit to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God.

天使就使我神魂超拔,把我带到一座又大又高的山上,将那从天上,由天主那里降下的圣城耶路撒冷,指给我看。

11 It gleamed with the splendor of God. Its radiance was like that of a precious stone, like jasper, clear as crystal.

这圣城具有天主的光荣;城的光辉,好似极贵重的宝石,象水晶那么明亮的苍玉;

12 It had a massive, high wall, with twelve gates where twelve angels were stationed and on which names were inscribed, (the names) of the twelve tribes of the Israelites.

城墙高而且大,有十二座门,守门的有十二位天使,门上写着以色列子民十二支派的名字。

13 There were three gates facing east, three north, three south, and three west.

东面三门,北面三门,南面三门,西面三门。

14 The wall of the city had twelve courses of stones as its foundation, on which were inscribed the twelve names of the twelve apostles 11 of the Lamb.

城墙有十二座基石,上面刻着羔羊的十二位宗徒的十二个名字。

15 12 The one who spoke to me held a gold measuring rod to measure the city, its gates, and its wall.

同我谈话的那位天使拿着金芦苇测量尺,要测量那城、城门和城墙。

16 The city was square, its length the same as (also) its width. He measured the city with the rod and found it fifteen hundred miles 13 in length and width and height.

城是四方形的,长宽相同。天使用芦苇测量尺测量了那城,共计一万二千"斯塔狄,"长、宽、高都相等;

17 He also measured its wall: one hundred and forty-four cubits 14 according to the standard unit of measurement the angel used.

又测量了城墙,有一百四十四肘;天使用的,是人的尺寸。

18 15 The wall was constructed of jasper, while the city was pure gold, clear as glass.

城墙是用水苍玉建造的,城是纯金的,好像明净的玻璃。

19 The foundations of the city wall were decorated with every precious stone; the first course of stones was jasper, the second sapphire, the third chalcedony, the fourth emerald,

城墙的基石,是用各种宝石装饰的:第一座基石是水苍玉,第二座是蓝玉,第三座是玉髓,第四座是翡翠,

20 the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh hyacinth, and the twelfth amethyst.

第五座是赤玛瑙,第六座是斑玛瑙,第七座是橄榄石,第八座是绿柱石,第九座是黄玉,第十座是绿玉,第十一座是紫玉,第十二座是紫晶。

21 The twelve gates were twelve pearls, each of the gates made from a single pearl; and the street of the city was of pure gold, transparent as glass.

十二座门是十二种珍珠,每一座门是由一种珍珠造的;城中的街道是纯金的,好似透明的玻璃。

22 16 I saw no temple in the city, for its temple is the Lord God almighty and the Lamb.

在城内我没有看见圣殿,因为上主全能的天主和羔羊就是她的圣殿。

23 17 The city had no need of sun or moon to shine on it, for the glory of God gave it light, and its lamp was the Lamb.

那城也不需要太阳和月亮光照,因为有天主的光荣照耀她;羔羊就是她的明灯。

24 The nations will walk by its light, 18 and to it the kings of the earth will bring their treasure.

万民都要着她的光行走,世上的君王也要把自己的光荣带到她内。

25 During the day its gates will never be shut, and there will be no night there.

她的门白日总不关闭,因为那里已没有黑夜。

26 The treasure and wealth of the nations will be brought there,

万民都要把自己的光荣和财富运到她内。

27 but nothing unclean will enter it, nor any (one) who does abominable things or tells lies. Only those will enter whose names are written in the Lamb's book of life.

凡不洁净、行可耻的事及撒谎的,绝对不得进入她内;只有那些记载在羔羊生命册上的,才得进入。



Footnotes(注解)

1 [21:1-22:5] A description of God's eternal kingdom in heaven under the symbols of a new heaven and a new earth; cf Isaiah 65:17-25; 66:22; Matthew 19:28.

2 [1] Sea . . . no more: because as home of the dragon it was doomed to disappear; cf Job 7:12.

3 [2] New Jerusalem . . . bride: symbol of the church (Gal 4:26); see the note on Rev 19:7.

4 [3] People: other ancient manuscripts read a plural, "peoples." Rev 21:3-4: Language taken from Ezekiel 37:27; Isaiah 25:8; 35:10; cf Rev 7:17.

5 [5] The one . . . on the throne: God himself; cf Rev 4:1-11.

6 [6] They are accomplished: God's reign has already begun; see the note on Rev 20:1-6. Alpha . . . Omega: see the note on Rev 1:8. Life-giving water: see the note on Rev 7:17.

7 [7] The victor: over the forces of evil; see the conclusions of the seven letters (Rev 2:7, 11, 17, 26; 3:5, 12, 21). He will be my son: the victorious Christian enjoys divine affiliation by adoption (Gal 4:4-7; Romans 8:14-17); see the note on Rev 2:26-28.

8 [8] Cowards: their conviction is so weak that they deny Christ in time of trial and become traitors. Second death: see the note on Rev 2:11.

9 [21:9-22:5] Symbolic descriptions of the new Jerusalem, the church. Most of the images are borrowed from Ezekial 40-48.

10 [9] The bride, the wife of the Lamb: the church (Rev 21:2), the new Jerusalem (Rev 21:10); cf 2 Cor 11:2.

11 [14] Courses of stones . . . apostles: literally, "twelve foundations"; cf Eph 2:19-20.

12 [15-17] The city is shaped like a gigantic cube, a symbol of perfection (cf 1 Kings 6:19-20). The measurements of the city and its wall are multiples of the symbolic number twelve; see the note on Rev 7:4-9.

13 [16] Fifteen hundred miles: literally, twelve thousand stades, about 12,000 furlongs (see the note on Rev 14:20); the number is symbolic: twelve (the apostles as leaders of the new Israel) multiplied by 1,000 (the immensity of Christians); cf Introduction. In length and width and height: literally, "its length and width and height are the same."

14 [17] One hundred and forty-four cubits: the cubit was about eighteen inches in length. Standard unit of measurement the angel used: literally, "by a human measure, i.e., an angel's."

15 [18-21] The gold and precious gems symbolize the beauty and excellence of the church; cf Exodus 28:15-21; Tobit 13:16-17; Isaiah 54:11-12.

16 [22] Christ is present throughout the church; hence, no temple is needed as an earthly dwelling for God; cf Matthew 18:20; 28:20; John 4:21.

17 [23] Lamp . . . Lamb: cf John 8:12.

18 [24-27] All men and women of good will are welcome in the church; cf Isaiah 60:1, 3, 5, 11. The . . . book of life: see the note on Rev 3:5.

若望默示录 Revelation Chapter 22
Revelation
Chapter 22

1 Then the angel showed me the river of life-giving water, 1 sparkling like crystal, flowing from the throne of God and of the Lamb

天使又指示给我一条生命之水的河流,光亮有如水晶,从天主和羔羊的宝座那里涌出,

2 down the middle of its street. On either side of the river grew the tree of life 2 that produces fruit twelve times a year, once each month; the leaves of the trees serve as medicine for the nations.

流在城的街道中央;沿河两岸,有生命树,一年结十二次果子,每月结果一次,树的叶子可治好万民。

3 Nothing accursed will be found there anymore. The throne of God and of the Lamb will be in it, and his servants will worship him.

一切诅咒不再存在了。天主和羔羊的宝座必在其中,他的众仆要钦崇他,

4 They will look upon his face, 3 and his name will be on their foreheads.

瞻望他的容貌;他们额上常带着他的名字。

5 Night will be no more, nor will they need light from lamp or sun, for the Lord God shall give them light, and they shall reign forever and ever.

也不再有黑夜了,他们不需要灯光,也不需要日光,因为上主天主要光照他们;他们必要为王,至于无穷之世。

6 4 And he said to me,"These words are trustworthy and true, and the Lord, the God of prophetic spirits, sent his angel to show his servants what must happen soon."

天使又给我说:"这些话都是可信而真实的,因为是赐先知神恩的上主天主,派遣了自己的使者,把那些必须快要发生的事指示给自己的仆人们。"

7 5"Behold, I am coming soon." 6 Blessed is the one who keeps the prophetic message of this book.

"记住!我快要来。凡遵守本书预言的,是有福的。"

8 It is I, John, who heard and saw these things, and when I heard and saw them I fell down to worship at the feet of the angel who showed them to me.

我若望听见了,也看见了这一切;我听完看完以后,便俯伏在指示我这些事的那天使脚前,要朝拜他;

9 But he said to me,"Don't! I am a fellow servant of yours and of your brothers the prophets and of those who keep the message of this book. Worship God."

他却对我说:"万不可这样作!我只是你和你的弟兄诸先知,以及那些遵守本书预言的同仆,你只该朝拜天主。"

10 Then he said to me,"Do not seal up the prophetic words of this book, for the appointed time 7 is near.

耶稣对我说:"你不可密封本书的预言,因为时期已临近了。

11 Let the wicked still act wickedly, and the filthy still be filthy. The righteous must still do right, and the holy still be holy."

让不义的,仍行不义罢!让污秽的,仍旧污秽罢!让行义的,仍旧行义罢!让圣洁的,仍旧圣洁罢!

12 "Behold, I am coming soon. I bring with me the recompense I will give to each according to his deeds.

记住!我快要来。我随身带着报酬,要按照各人的行为还报各人。

13 I am the Alpha and the Omega, the first and the last, the beginning and the end." 8

我是"阿耳法"和"敖默加,"最初的和最末的,元始和终末。

14 Blessed are they who wash their robes so as to have the right to the tree of life and enter the city 9 through its gates.

那些洗净自己衣服的,是有福的!他们有吃生命树果的权利,并得由门进入圣城。

15 Outside are the dogs, the sorcerers, the unchaste, the murderers, the idol-worshipers, and all who love and practice deceit.

凡为狗的,行邪术的,奸淫的,杀人的,拜偶像的,以及一切喜爱撒谎并实在撒谎的人,都留在城外。

16 "I, Jesus, sent my angel to give you this testimony for the churches. I am the root and offspring of David, 10 the bright morning star."

我耶稣派遣了我的使者,给你们证明了有关教会的这些事。我是出于达味家族的后裔,我是那颗明亮的晨星。"

17 The Spirit and the bride 11 say,"Come." Let the hearer say,"Come." Let the one who thirsts come forward, and the one who wants it receive the gift of life-giving water.

圣神和新娘都说:"你来罢!"凡听见的也要说:"你来罢!"凡口渴的,请来罢!凡愿意的,可白白领取生命的水,]

18 I warn everyone who hears the prophetic words in this book: if anyone adds to them, God will add to him the plagues described in this book,

我向一切听本书预言的人警告说:谁若在这些预言上加添什么,天主必要把载于本书上的灾祸,加在他身上;

19 and if anyone takes away from the words in this prophetic book, God will take away his share in the tree of life and in the holy city described in this book.

谁若从这书上的预言删除什么,天主必要从本书所载的生命树和圣城中,删除他的名分。

20 12 The one who gives this testimony says,"Yes, I am coming soon." Amen! Come, Lord Jesus!

为这些事而作证的那位说:"的确,我快要来。""阿们。主耶稣,你来罢!"

21 The grace of the Lord Jesus be with all.

愿主耶稣的恩宠与众圣徒同在!阿们。


Footnotes〔注解〕

1 [1,17] Life-giving water: see the note on Rev 7:17.

2 [2] The tree of life: cf Rev 22:14; see the note on Rev 2:7. Fruit . . . medicine: cf Ezekiel 47:12.

3 [4] Look upon his face: cf Matthew 5:8; 1 Cor 13:12; 1 John 3:2.

4 [6-21] The book ends with an epilogue consisting of a series of warnings and exhortations and forming an inclusion with the prologue by resuming its themes and expressions; see the note on Rev 1:1-3.

5 [7,14] Blessed: see the note on Rev 1:3.

6 [7,12,20] I am coming soon: Christ is the speaker; see the note on Rev 1:3.

7 [10] The appointed time: see the note on Rev 1:3.

8 [13] Christ applies to himself words used by God in Rev 1:8.

9 [14] The city: heavenly Jerusalem; see the note on Rev 21:2.

10 [16] The root . . . of David: see the note on Rev 5:5. Morning star: see the note on Rev 2:26-28.

11 [17] Bride: the church; see the note on Rev 21:2.

12 [20] Come, Lord Jesus: a liturgical refrain, similar to the Aramaic expression Marana tha--"Our Lord, come!"--in 1 Cor 16:22; cf the note there. It was a prayer for the coming of Christ in glory at the parousia; see the note on Rev 1:3.