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.