Luke
Chapter 6
1 1 While he was going through a field of grain on a sabbath, his disciples were picking the heads of grain, rubbing them in their hands, and eating them.
有一个安息日，耶稣经过麦田时，他的门徒掐了麦穗，用手搓着吃。
2 Some Pharisees said, ＂Why are you doing what is unlawful on the sabbath?＂
有几个法利塞人说：＂为什么你们做安息日不准做的呢?＂
3 Jesus said to them in reply, ＂Have you not read what David did when he and those (who were) with him were hungry?
耶稣回答说：＂你们没有读过：达味和同他在一起的人，在饥饿时所做的吗?
4 (How) he went into the house of God, took the bread of offering, 2 which only the priests could lawfully eat, ate of it, and shared it with his companions.＂
他怎样进了天主的殿，拿起供饼来吃了，又给了同他在一起的人吃。这供饼原不准他人吃，而只准司祭吃。＂
5 Then he said to them, ＂The Son of Man is lord of the sabbath.＂
耶稣又向他们说：＂人子是安息日的主。＂
6 On another sabbath he went into the synagogue and taught, and there was a man there whose right hand was withered.
另一个安息日，他进了会堂施教。在那里有一个人，他的右手干枯了。
7 The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him.
经师和法利塞人窥察他是否在安息日治病，好寻隙好控告他。
8 But he realized their intentions and said to the man with the withered hand, ＂Come up and stand before us.＂ And he rose and stood there.
他看透了他们的心思，就对那枯了手的人说：＂起来！站在中间！＂他遂站了起来。
9 Then Jesus said to them, ＂I ask you, is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?＂
耶稣对他们说：＂我问你们：安息日是许行善呢?还是许作恶呢?是救命呢?还是丧命呢?＂
10 Looking around at them all, he then said to him, ＂Stretch out your hand.＂ He did so and his hand was restored.
他环视众人一周，就对那人说：＂伸出你的手来！＂那人照样一做，他的手便复了原。
11 But they became enraged and discussed together what they might do to Jesus.
他们竟狂怒填胸，彼此商议，要怎样来对付耶稣。
12 3 In those days he departed to the mountain to pray, and he spent the night in prayer 4 to God.
在这几天，耶稣出去，上山祈祷；他彻夜向天主祈祷。
13 When day came, he called his disciples to himself, and from them he chose Twelve, 5 whom he also named apostles:
天一亮，他把门徒叫来，由他们中拣选了十二人，并称他们为宗徒：
14 Simon, whom he named Peter, 6 and his brother Andrew, James, John, Philip, Bartholomew,
即西满，耶稣又给他起名叫伯多禄，和他的兄弟安德肋、雅各伯、若望、斐理伯、巴尔多禄茂、
15 Matthew, Thomas, James the son of Alphaeus, Simon who was called a Zealot, 7
玛窦、多默、阿耳斐的儿子雅各伯、号称＂热诚者＂的西满、
16 and Judas the son of James, and Judas Iscariot, 8 who became a traitor.
雅各伯的兄弟犹达和犹达斯依斯加略，他成了负卖者。
17 9 And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon
耶稣同他们下山，站在一块平地上，有他的一大群门徒和很多从犹太、耶路撒冷及提洛和漆冬海边来的群众，
18 came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured.
他们来是为听他讲道，并为治好自己的病症；那些被邪魔缠扰的人都被治好了。
19 Everyone in the crowd sought to touch him because power came forth from him and healed them all.
群众都设法触摸他，因为有一种能力从他身上出来，治好众人。
20 10 11 And raising his eyes toward his disciples he said: ＂Blessed are you who are poor, for the kingdom of God is yours.
耶稣举目望着自己的门徒说：＂你们贫穷的是有福的，因为天主的国是你们的。
21 Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh.
你们现今饥饿的是有福的，因为你们将得饱饫。你们现今哭泣的是有福的，因为你们将要欢笑。
22 Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man.
几时，为了人子的原故，人恼恨你们，并弃绝你们，并且以你们的名字为可恶的，而加以辱骂诅咒，你们才是有福的。
23 Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.
在那一天，你们欢喜踊跃吧！看，你们的赏报在天上是丰厚的，因为他们的祖先也同样对待了先知。
24 But woe to you who are rich, for you have received your consolation.
但是，你们富有的是有祸的，因为你们已经获得了你们的安慰。
25 But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep.
你们现今饱饫的是祸的，因为你们将要饥饿。你们现今欢笑的是有祸的，因为你们将要哀恸哭泣。
26 Woe to you when all speak well of you, for their ancestors treated the false prophets in this way.
几时，众人都夸赞你们，你们是有祸的，因为他们的祖先也同样对待了假先知。
27 12 ＂But to you who hear I say, love your enemies, do good to those who hate you,
但是我给你们这些听众说：＂应爱你们的仇人，善待恼恨你们的人；
28 bless those who curse you, pray for those who mistreat you.
应祝福诅咒你们的人，为毁谤你们的人祈祷。
29 To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic.
有人打你的面颊，也把另一面转给他；有人拿去你的外衣，也不要阻挡他拿你的内衣。
30 Give to everyone who asks of you, and from the one who takes what is yours do not demand it back.
凡求你的，就给他；有人拿去你的东西，别再索回。
31 Do to others as you would have them do to you.
你们愿意人怎样待你们，也要怎样待人。
32 For if you love those who love you, what credit is that to you? Even sinners love those who love them.
若你们爱那爱你们的，为你们还算什么功德?因为连罪人也爱那爱他们的人。
33 And if you do good to those who do good to you, what credit is that to you? Even sinners do the same.
你们善待那善待你们的，为你们还算什么功德?因为连罪人也这样作。
34 If you lend money to those from whom you expect repayment, what credit (is) that to you? Even sinners lend to sinners, and get back the same amount.
你们若借给那些有希望偿还的，为你们还算什么功德？就是罪人也借给罪人，为能如数收回。
35 But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked.
但是，你们当爱你们的仇人，善待他们；借出，不要再有所希望：如此，你们的赏报必定丰厚，且要成为至高者的子女，因为他对待忘恩的和恶人，是仁慈的。
36 Be merciful, just as (also) your Father is merciful.
你们应当慈悲，就像你们的父那样慈悲。
37 13 ＂Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven.
你们不要判断，你们也就不受判断；不要定罪，也就不被定罪；你们要赦免，也就蒙赦免。
38 Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.＂
你们给，也就给你们；并且还要用好的，连按带摇，以致外溢的升斗，倒在你们的怀里，因为你们用什么升斗量，也用什么升斗量给你们。
39 And he told them a parable, ＂Can a blind person guide a blind person? Will not both fall into a pit?
他又向他们讲比喻说：＂瞎子岂能给瞎子领路?不是两人都要跌在坑里吗?
40 No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.
没有徒弟胜过师父的：凡受过完备教育的，仅相似自己的师父而已。
41 Why do you notice the splinter in your brother's eye, but do not perceive the wooden beam in your own?
怎么，你看见你兄弟眼中的木屑，而你眼中的大梁，倒不理会呢?
42 How can you say to your brother,‘Brother, let me remove that splinter in your eye,' when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother's eye.
你怎能对你的兄弟说：兄弟，让我取出你眼中的木屑吧！而你竟看不见自己眼中的大梁呢？假善人啊！先取出你眼中的大梁，然后才看得清楚，以便取出你兄弟眼中的木屑。
43 14 ＂A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit.
没有好树结坏果子的，也没有坏树结好果子的。
44 For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles.
每一棵树，凭它的果子就可认出来。人从荆棘上收不到无花果，从茨藤上也剪不到葡萄。
45 A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil; for from the fullness of the heart the mouth speaks.
善人从自己心中的善库发出善来，恶人从恶库中发出恶来，因为心里充满什么，口里就说什么。
46 ＂Why do you call me, ‘Lord, Lord,' but not do what I command?
你们为什么称呼我：主啊！主啊！而不行我所吩咐的呢?＂
47 15 I will show you what someone is like who comes to me, listens to my words, and acts on them.
＂凡到我跟前，听了我的道理，而实行的，我要给你们指出，他相似什么人：
48 That one is like a person building a house, who dug deeply and laid the foundation on rock; when the flood came, the river burst against that house but could not shake it because it had been well built.
他相似一个建筑房屋的人，掘地深挖，把基础立在盘石上，洪水瀑发时，大水冲击那座房屋，而不能动摇它，因为它建筑的好。
49 But the one who listens and does not act is like a person who built a house on the ground without a foundation. When the river burst against it, it collapsed at once and was completely destroyed.＂
但那听了而不实行的，相似在平地上不打基础，而建筑房屋的人，洪水一冲击，那房屋立刻倾倒，且破坏的很惨。＂
Footnotes(注解)
1 [1-11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples' conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also the notes on Matthew 12:1-14 and Mark 2:25-26.
2 [4] The bread of offering: see the note on Matthew 12:5-6.
3 [12-16] See the notes on Matthew 10:1-11:1 and Mark 3:14-15.
4 [12] Spent the night in prayer: see the note on Luke 3:21.
5 [13] He chose Twelve: the identification of this group as the Twelve is a part of early Christian tradition (see 1 Cor 15:5), and in Matthew and Luke, the Twelve are associated with the twelve tribes of Israel (Luke 22:29-30; Matthew 19:28). After the fall of Judas from his position among the Twelve, the need is felt on the part of the early community to reconstitute this group before the Christian mission begins at Pentecost (Acts 1:15-26). From Luke's perspective, they are an important group who because of their association with Jesus from the time of his baptism to his ascension (Acts 1:21-22) provide the continuity between the historical Jesus and the church of Luke's day and who as the original eyewitnesses guarantee the fidelity of the church's beliefs and practices to the teachings of Jesus (Luke 1:1-4). Whom he also named apostles: only Luke among the gospel writers attributes to Jesus the bestowal of the name apostles upon the Twelve. See the note on Matthew 10:2-4. ＂Apostle＂ becomes a technical term in early Christianity for a missionary sent out to preach the word of God. Although Luke seems to want to restrict the title to the Twelve (only in Acts 4:4, 14 are Paul and Barnabas termed apostles), other places in the New Testament show an awareness that the term was more widely applied (1 Cor 15:5-7; Gal 1:19; 1 Cor 1:1; 9:1; Romans 16:7).
6 [14] Simon, whom he named Peter: see the note on Mark 3:16.
7 [15] Simon who was called a Zealot: the Zealots were the instigators of the First Revolt of Palestinian Jews against Rome in A.D. 66-70. Because the existence of the Zealots as a distinct group during the lifetime of Jesus is the subject of debate, the meaning of the identification of Simon as a Zealot is unclear.
8 [16] Judas Iscariot: the name Iscariot may mean ＂man from Kerioth.＂
9 [17] The coastal region of Tyre and Sidon: not only Jews from Judea and Jerusalem, but even Gentiles from outside Palestine come to hear Jesus (see Luke 2:31-32; 3:6; 4:24-27).
10 [20-49] Luke's ＂Sermon on the Plain＂ is the counterpart to Matthew's ＂Sermon on the Mount＂ (Matthew 5:1-7:27). It is addressed to the disciples of Jesus, and, like the sermon in Matthew, it begins with beatitudes (Luke 6:20-22) and ends with the parable of the two houses (Luke 6:46-49). Almost all the words of Jesus reported by Luke are found in Matthew's version, but because Matthew includes sayings that were related to specifically Jewish Christian problems (e.g., Matthew 5:17-20; 6:1-8, 16-18) that Luke did not find appropriate for his predominantly Gentile Christian audience, the ＂Sermon on the Mount＂ is considerably longer. Luke's sermon may be outlined as follows: an introduction consisting of blessings and woes (Luke 6:20-26); the love of one's enemies (Matthew 6:27-36); the demands of loving one's neighbor (Luke 6:37-42); good deeds as proof of one's goodness (Luke 6:43-45); a parable illustrating the result of listening to and acting on the words of Jesus (Luke 6:46-49). At the core of the sermon is Jesus' teaching on the love of one's enemies (Luke 6:27-36) that has as its source of motivation God's graciousness and compassion for all humanity (Luke 6:35-36) and Jesus' teaching on the love of one's neighbor (Luke 6:37-42) that is characterized by forgiveness and generosity.
11 [20-26] The introductory portion of the sermon consists of blessings and woes that address the real economic and social conditions of humanity (the poor--the rich; the hungry--the satisfied; those grieving--those laughing; the outcast--the socially acceptable). By contrast, Matthew emphasizes the religious and spiritual values of disciples in the kingdom inaugurated by Jesus (＂poor in spirit,＂ Matthew 5:5; ＂hunger and thirst for righteousness,＂ Matthew 5:6). In the sermon, blessed extols the fortunate condition of persons who are favored with the blessings of God; the woes, addressed as they are to the disciples of Jesus, threaten God's profound displeasure on those so blinded by their present fortunate situation that they do not recognize and appreciate the real values of God's kingdom. In all the blessings and woes, the present condition of the persons addressed will be reversed in the future.
12 [27-36] See the notes on Ma, tthew 5:43-48 and Matthew 5:48.
13 [37-42] See the notes on Matthew 7:1-12; 7:1; 7:5.
14 [43-46] See the notes on Matthew 7:15-20 and 12:33.
15 [47-49] See the note on Matthew 7:24-27.