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.