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.