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.