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.