Matthew
Chapter 1

1 1 2 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

亚巴郎之子，达味之子耶稣基督的族谱：

2 Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers.

亚巴郎生依撒格，依撒格生雅各伯，雅各伯生犹大和他的兄弟们；

3 Judah became the father of Perez and Zerah, whose mother was Tamar. Perez became the father of Hezron, Hezron the father of Ram,

犹大由塔玛尔生培勒兹和则辣黑，培勒兹生赫兹龙，赫兹龙生阿兰，

4 Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon,

阿兰生阿米纳达布，阿米纳达布生纳赫雄，纳赫雄生撒耳孟，

5 Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse,

撒耳孟由辣哈布生波阿次，波阿次由卢德生敖贝得，敖贝得生叶瑟，

6 Jesse the father of David the king. David became the father of Solomon, whose mother had been the wife of Uriah.

叶瑟生达味王。达味由乌黎雅的妻子生撒罗满，

7 3 Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph.

撒罗满生勒哈贝罕，勒哈贝罕生阿彼雅，阿彼雅生阿撒，

8 Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah.

阿撒生约沙法特，约沙法特生约兰，约兰生乌齐雅，

9 Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah.

乌齐雅生约堂，约堂生阿哈次，阿哈次生希则克雅，

10 Hezekiah became the father of Manasseh, Manasseh the father of Amos, 4 Amos the father of Josiah.

希则克雅生默纳舍，默纳舍生阿孟，阿孟生约史雅，

11 Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile.

约史雅在巴比伦流徙期间生耶苛尼雅和他的兄弟们。

12 After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel,

流徙巴比伦以后，耶苛尼雅生沙耳提耳，沙耳提耳生则鲁巴贝耳，

13 Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor,

则鲁巴贝耳生阿彼乌得，阿彼乌得生厄里雅金，厄里雅金生阿左尔。

14 Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud,

阿左尔生匝多克，匝多克生阿歆，阿歆生厄里乌得，

15 Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob,

厄里乌得生厄肋阿匝尔，厄肋阿匝尔生玛堂，玛堂生雅各伯，

16 Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Messiah.

雅各伯生若瑟、玛利亚的丈夫，玛利亚生耶稣，他称为基督。

17 Thus the total number of generations from Abraham to David is fourteen generations; from David to the Babylonian exile, fourteen generations; from the Babylonian exile to the Messiah, fourteen generations. 5

所以从亚巴郎到达味共十四代，从达味到流徙巴比伦共十四代，从流徙巴比伦到基督共十四代。

18 6 Now this is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, 7 but before they lived together, she was found with child through the holy Spirit.

耶稣基督的诞生是这样的：他的母亲玛利亚许配于若瑟后，在同居前，她因圣神有孕的事已显示出来。

19 Joseph her husband, since he was a righteous man, 8 yet unwilling to expose her to shame, decided to divorce her quietly.

她的丈夫若瑟，因是义人，不愿公开羞辱她，有意暗暗地休退她。

20 Such was his intention when, behold, the angel of the Lord 9 appeared to him in a dream and said, "Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the holy Spirit that this child has been conceived in her.

当他在思虑这事时，看，在梦中上主的天使显现给他说：“达味之子若瑟，不要怕娶你的妻子玛利亚，因为那在她内受生的，是出于圣神。

21 She will bear a son and you are to name him Jesus, 10 because he will save his people from their sins."

她要生一个儿子，你要给他起名叫耶稣，因为他要把自己的民族，由他们的罪恶中拯救出来。”

22 All this took place to fulfill what the Lord had said through the prophet:

这一切事的发生，是为应验上主藉先知所说的话：

23 11 "Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel," which means "God is with us."

“看，一位贞女，将怀孕生子，人将称他的名字为厄玛奴耳，意思是：天主与我们同在。

24 When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home.

若瑟从睡梦中醒来，就照上主的天使所嘱咐的办了，娶了他的妻子；

25 He had no relations with her until she bore a son, 12 and he named him Jesus.

若瑟虽然没有认识她，她就生了一个儿子，给他起名叫耶稣。

Footnotes（注解）

1 [1:1-2:23] The infancy narrative forms the prologue of the gospel. Consisting of a genealogy and five stories, it presents the coming of Jesus as the climax of Israel's history, and the events of his conception, birth, and early childhood as the fulfillment of Old Testament prophecy. The genealogy is probably traditional material that Matthew edited. In its first two sections (Matthew 1:2-11) it was drawn from Ruth 4:18-22; 1 Chron 1-3. Except for Jechoniah, Shealtiel, and Zerubbabel, none of the names in the third section (Matthew 1:12-16) is found in any Old Testament genealogy. While the genealogy shows the continuity of God's providential plan from Abraham on, discontinuity is also present. The women Tamar (Matthew 1:3), Rahab and Ruth (Matthew 1:5), and the wife of Uriah, Bathsheba (Matthew 1:6), bore their sons through unions that were in varying degrees strange and unexpected. These "irregularities" culminate in the supreme "irregularity" of the Messiah's birth of a virgin mother; the age of fulfillment is inaugurated by a creative act of God. Drawing upon both biblical tradition and Jewish stories, Matthew portrays Jesus as reliving the Exodus experience of Israel and the persecutions of Moses. His rejection by his own people and his passion are foreshadowed by the troubled reaction of "all Jerusalem" to the question of the magi who are seeking the "newborn king of the Jews" (Matthew 2:2-3), and by Herod's attempt to have him killed. The magi who do him homage prefigure the Gentiles who will accept the preaching of the gospel. The infancy narrative proclaims who Jesus is, the savior of his people from their sins (Matthew 1:21), Emmanuel in whom "God is with us" (Matthew 1:23), and the Son of God (Matthew 2:15).

2 [1] The Son of David, the son of Abraham: two links of the genealogical chain are singled out. Although the later, David is placed first in order to emphasize that Jesus is the royal Messiah. The mention of Abraham may be due not only to his being the father of the nation Israel but to Matthew's interest in the universal scope of Jesus' mission; cf Genesis 22:18 ". . . . in your descendants all the nations of the earth shall find blessing."

3 [7] The successor of Abijah was not Asaph but Asa (see 1 Chron 3:10). Some textual witnesses read the latter name; however, Asaph is better attested. Matthew may have deliberately introduced the psalmist Asaph into the genealogy (and in Matthew 1:10 the prophet Amos) in order to show that Jesus is the fulfillment not only of the promises made to David (see 2 Sam 7) but of all the Old Testament.

4 [10] Amos: some textual witnesses read Amon, who was the actual successor of Manasseh (see 1 Chron 3:14).

5 [17] Matthew is concerned with fourteen generations, probably because fourteen is the numerical value of the Hebrew letters forming the name o,, , f David. In the second section of the genealogy (Matthew 1:6b-11), three kings of Judah, Ahaziah, Joash, and Amaziah, have been omitted (see 1 Chron 3:11-12), so that there are fourteen generations in that section. Yet the third (Matthew 1:12-16) apparently has only thirteen. Since Matthew here emphasizes that each section has fourteen, it is unlikely that the thirteen of the last was due to his oversight. Some scholars suggest that Jesus who is called the Messiah (Matthew 1:16b) doubles the final member of the chain: Jesus, born within the family of David, opens up the new age as Messiah, so that in fact there are fourteen generations in the third section. This is perhaps too subtle, and the hypothesis of a slip not on the part of Matthew but of a later scribe seems likely. On Messiah, see the note on Luke 2:11.

6 [18-25] This first story of the infancy narrative spells out what is summarily indicated in Matthew 1:16. The virginal conception of Jesus is the work of the Spirit of God. Joseph's decision to divorce Mary is overcome by the heavenly command that he take her into his home and accept the child as his own. The natural genealogical line is broken but the promises to David are fulfilled; through Joseph's adoption the child belongs to the family of David. Matthew sees the virginal conception as the fulfillment of Isaiah 7:14.

7 [18] Betrothed to Joseph: betrothal was the first part of the marriage, constituting a man and woman as husband and wife. Subsequent infidelity was considered adultery. The betrothal was followed some months later by the husband's taking his wife into his home, at which time normal married life began.

8 [19] A righteous man: as a devout observer of the Mosaic law, Joseph wished to break his union with someone whom he suspected of gross violation of the law. It is commonly said that the law required him to do so, but the texts usually given in support of that view, e.g., Deut 22:20-21 do not clearly pertain to Joseph's situation. Unwilling to expose her to shame: the penalty for proved adultery was death by stoning; cf Deut 22:21-23.

9 [20] The angel of the Lord: in the Old Testament a common designation of God in communication with a human being. In a dream: see Matthew 2:13, 19, 22. These dreams may be meant to recall the dreams of Joseph, son of Jacob the patriarch (Genesis 37:5-11:19). A closer parallel is the dream of Amram, father of Moses, related by Josephus (Antiquities 2,9,3; 212, 215-16).

10 [21] Jesus: in first-century Judaism the Hebrew name Joshua (Greek Iesous) meaning "Yahweh helps" was interpreted as "Yahweh saves."

11 [23] God is with us: God's promise of deliverance to Judah in Isaiah's time is seen by Matthew as fulfilled in the birth of Jesus, in whom God is with his people. The name Emmanuel is alluded to at the end of the gospel where the risen Jesus assures his disciples of his continued presence,". . . I am with you always, until the end of the age" (Matthew 28:20).

12 [25] Until she bore a son: the evangelist is concerned to emphasize that Joseph was not responsible for the conception of Jesus. The Greek word translated "until" does not imply normal marital conduct after Jesus' birth, nor does it exclude it.

Matthew
Chapter 2

1 1 When Jesus was born in Bethlehem of Judea, in the days of King Herod, 2 behold, magi from the east arrived in Jerusalem,

当黑落德为王时，耶稣诞生在犹大的白冷；看，有贤士从东方来到耶路撒冷，说：

2 saying, ＂Where is the newborn king of the Jews? We saw his star 3 at its rising and have come to do him homage.＂

＂才诞生的犹太人君王在哪里？我们在东方见到了他的星，特来朝拜他。＂

3 When King Herod heard this, he was greatly troubled, and all Jerusalem with him.

黑落德王一听说，就惊慌起来，全耶路撒冷也同他一起惊慌。

4 Assembling all the chief priests and the scribes of the people, he inquired of them where the Messiah was to be born. 4

他便召集了众司祭长和民间的经师，仔细考问他们：默西亚应当生在哪里。

5 They said to him, ＂In Bethlehem of Judea, for thus it has been written through the prophet:

他们对他说：＂在犹大的白冷，因为先知曾这样记载：

6 ‘And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel.'＂

‘你犹大的白冷啊！你在犹大的群邑中，决不是最小的，因为将由你出来一位领袖，他将牧养我的百姓以色列。’

7 Then Herod called the magi secretly and ascertained from them the time of the star's appearance.

于是黑落德暗暗把贤士叫来，仔细询问他们那星出现的时间；

8 He sent them to Bethlehem and said, ＂Go and search diligently for the child. When you have found him, bring me word, that I too may go and do him homage.＂

然后打发他们往白冷去，说：＂你们去仔细寻访婴孩，几时找到了，给我报信，好让我也去朝拜他。＂

9 After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was.

他们听了王的话，就走了。看，他们在东方所见的那星，走在他们前面，直至来到婴孩所在的地方，就停在上面。

10 They were overjoyed at seeing the star,

他们一见到那星，极其高兴欢喜。

11 5 and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh.

他们走进屋内，看见婴儿和他的母亲玛利亚，遂俯伏朝拜了他，打开自己的宝匣，给他奉献了礼物，即黄金、乳香和没药。

12 And having been warned in a dream not to return to Herod, they departed for their country by another way.

他们在梦中得到指示，不要回到黑落德那里，就由另一条路返回自己的地方去了。

13 6 When they had departed, behold, the angel of the Lord appeared to Joseph in a dream and said,＂Rise, take the child and his mother, flee to Egypt, 7 and stay there until I tell you. Herod is going to search for the child to destroy him.＂

他们离去后，看，上主的天使托梦显于若瑟说：“起来，带着婴孩和他的母亲逃往埃及去，住在那里，直到我再通知你，因为黑落德即将寻找这婴孩，要把他杀掉。”

14 Joseph rose and took the child and his mother by night and departed for Egypt.

若瑟便起来，星夜带了婴孩和他的母亲，退避到埃及去了。

15 8 He stayed there until the death of Herod, that what the Lord had said through the prophet might be fulfilled, ＂Out of Egypt I called my son.＂

留在那里，直到黑落德死去。这就应验了上主藉先知所说的话：“我从埃及召回了我的儿子。”

16 When Herod realized that he had been deceived by the magi, he became furious. He ordered the massacre of all the boys in Bethlehem and its vicinity two years old and under, in accordance with the time he had ascertained from the magi.

那时，黑落德见自己受了贤士们的愚弄，就大发忿怒，依照他由贤士们所探得的时期，差人将白冷及其周围境内所有两岁及两岁以下的婴儿杀死，

17 Then was fulfilled what had been said through Jeremiah the prophet:

于是应验了耶肋米亚先知所说的话：

18 9 ＂A voice was heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they were no more.＂

“在辣玛听到了声音，痛哭哀号不止；辣黑耳痛哭她的子女，不愿受人的安慰，因为他们不在了。”

19 When Herod had died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt

黑落德死后，看，上主的天使在埃及托梦显于若瑟,

20 and said, ＂Rise, take the child and his mother and go to the land of Israel, for those who sought the child's life are dead.＂ 10

说：“起来，带着孩子和他的母亲，往以色列地去，因为那些谋杀孩子性命的人死了。”

21 He rose, took the child and his mother, and went to the land of Israel.

他便起来，带了孩子和他的母亲，进了以色列地域；

22 But when he heard that Archelaus was ruling over Judea in place of his father Herod, 11 he was afraid to go back there. And because he had been warned in a dream, he departed for the region of Galilee.

但是一听说阿尔赫劳继他父亲黑落德作了犹太王，就害怕到那里去；梦中得到了指示后，便退避到加里肋亚境内，

23 12 He went and dwelt in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, ＂He shall be called a Nazorean.＂

去住在一座名叫纳匝肋的城中，如此应验了先知们所说的话：“他将称为纳匝肋人。”

Footnotes(注解)

1 [1-12] The future rejection of Jesus by Israel and his acceptance by the Gentiles are retrojected into this scene of the narrative.

2 [1] In the days of King Herod: Herod reigned from 37 to 4 B.C. Magi: originally a designation of the Persian priestly caste, the word became used of those who were regarded as having more than human knowledge. Matthew's magi are astrologers.

3 [2] We saw his star: it was a common ancient belief that a new star appeared at the time of a ruler's birth. Matthew also draws upon the Old Testament story of Balaam, who had prophesied that ＂A star shall advance from Jacob＂ (Numbers 24:17), though there the star means not an astral phenomenon but the king himself.

4 [4] Herod's consultation with the chief priests and scribes has some similarity to a Jewish legend about the child Moses in which the ＂sacred scribes＂ warn Pharaoh about the imminent birth of one who will deliver Israel from Egypt and the king makes plans to destroy him. Matthew 2:11: Cf Psalm 72:10, 15; Isaiah 60:6. These Old Testament texts led to the interpretation of the magi as kings.

5 [11] Psalm 72:10; Psalm 72:15; Isaiah 60:6; These Old Testament texts led to the interpretation of the magi as Kings.

6 [13-23] Biblical and nonbiblical traditions about Moses are here applied to the child Jesus, though the dominant Old Testament type is not Moses but Israel (Matthew 2:15).

7 [13] Flee to Egypt: Egypt was a traditional place of refuge for those fleeing from danger in Palestine (see 1 Kings 11:40; Jeremiah 26:21), but the main reason why the child is to be taken to Egypt is that he may relive the Exodus experience of Israel.

8 [15] The fulfillment citation is taken from Hosea 11:1. Israel, God's son, was called out of Egypt at the time of the Exodus; Jesus, the Son of God, will similarly be called out of that land in a new exodus. The father-son relationship between God and the nation is set in a higher key. Here the son is not a group adopted as ＂son of God,＂ but the child who, as conceived by the holy Spirit, stands in unique relation to God. He is son of David and of Abraham, of Mary and of Joseph, but, above all, of God.

9 [18] Jeremiah 31:15 portrays Rachel, wife of the patriarch Jacob, weeping for her children taken into exile at the time of the Assyrian invasion of the northern kingdom (722-21 B.C.). Bethlehem was traditionally identified with Ephrath, the place near which Rachel was buried (see Genesis 35:19; 48:7), and the mourning of Rachel is here applied to her lost children of a later age. Ramah: about six miles north of Jerusalem. The lamentation of Rachel is so great as to be heard at a far distance.

10 [20] For those who sought the child's life are dead: Moses, who had fled from Egypt because the Pharaoh sought to kill him (see Exodus 2:15), was told to return there, ＂for all the men who sought your life are dead＂ (Exodus 4:19).

11 [22] With the agreement of the emperor Augustus, Archelaus received half of his father's kingdom, including Judea, after Herod's death. He had the title ＂ethnarch＂ (i.e., ＂ruler of a nation＂) and reigned from 4 B.C. to A.D. 6.

12 [23] Nazareth . . . he shall be called a Nazorean: the tradition of Jesus' residence in Nazareth was firmly established, and Matthew sees it as being in accordance with the foreannounced plan of God. The town of Nazareth is not mentioned in the Old Testament, and no such prophecy can be found there. The vague expression ＂through the prophets＂ may be due to Matthew's seeing a connection between Nazareth and certain texts in which there are words with a remote similarity to the name of that town. Some such Old Testament texts are Isaiah 11:1 where the Davidic king of the future is called ＂a bud＂ (neser) that shall blossom from the roots of Jesse, and Judges 13:5, 7 where Samson, the future deliverer of Israel from the Philistines, is called one who shall be consecrated (a nazir) to God.

Matthew
Chapter 3

1 1 2 In those days John the Baptist appeared, preaching in the desert of Judea

那时，洗者若翰出现在犹太旷野宣讲说：

2 (and) saying, ＂Repent, 3 for the kingdom of heaven is at hand!＂

“你们悔改吧！因为天国临近了。”

3 4 It was of him that the prophet Isaiah had spoken when he said: ＂A voice of one crying out in the desert, 'Prepare the way of the Lord, make straight his paths.'＂

这人便是那藉依撒依亚先知所预言的：“在旷野里有呼号者的声音：你们该当预备上主的道路，修直他的途径。”

4 5 John wore clothing made of camel's hair and had a leather belt around his waist. His food was locusts and wild honey.

这若翰穿著骆驼毛做的衣服，腰间束着皮带，他的食物是蝗虫和野蜜。

5 At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him

那时，耶路撒冷、全犹太以及全约但河一带的人，都出来到他那里去，

6 and were being baptized by him in the Jordan River as they acknowledged their sins. 6

承认自己的罪过，并在约但河里受他的洗。

7 When he saw many of the Pharisees and Sadducees 7 coming to his baptism, he said to them, ＂You brood of vipers! Who warned you to flee from the coming wrath?

他见到许多法利塞人和撒杜塞人来受他的洗，就对他们说：“毒蛇的种类！谁指教你们逃避那即将来临的忿怒？

8 Produce good fruit as evidence of your repentance.

那么，就结与悔改相称的果实吧！

9 And do not presume to say to yourselves, 'We have Abraham as our father.' For I tell you, God can raise up children to Abraham from these stones.

你们自己不要思念说：我们有亚巴郎为父。我给你们说：天主能从这些石头给亚巴郎兴起子孙来。

10 Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire.

斧子已放在树根上了，凡不结好果子的树，必被砍倒，投入火中。

11 I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. 8

我固然用水洗你们，为使你们悔改；但在我以后要来的那一位，比我更强，我连提他的鞋也不配，他要以圣神及火洗你们。

12 9 His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.＂

他的簸箕已在他手中，他要扬净自己的禾场，将他的麦粒收入仓内，至于糠秕，却要用不灭的火焚烧。”

13 10 Then Jesus came from Galilee to John at the Jordan to be baptized by him.

那时，耶稣由加里肋亚来到约但河若翰那里，为受他的洗；

14 11 John tried to prevent him, saying, ＂I need to be baptized by you, and yet you are coming to me?＂

但若翰想要阻止他说：“我本来需要受你的洗，而你却来就我吗？”

15 Jesus said to him in reply, ＂Allow it now, for thus it is fitting for us to fulfill all righteousness.＂ Then he allowed him.

耶稣回答他说：“你暂且容许吧！因为我们应当这样，以完成全义。”于是若翰就容许了他。

16 12 After Jesus was baptized, he came up from the water and behold, the heavens were opened (for him), and he saw the Spirit of God descending like a dove (and) coming upon him.

耶稣受洗后，立时从水里上来，忽然天为他开了。他看见天主圣神有如鸽子降下，来到他上面；

17 And a voice came from the heavens, saying, ＂This is my beloved Son, 13 with whom I am well pleased.＂

又有声音由天上说：“这是我的爱子，我所喜悦的”

Footnotes(注解)

1 [1] Unlike Luke, Matthew says nothing of the Baptist's origins and does not make him a relative of Jesus. The desert of Judea: the barren region west of the Dead Sea extending up the Jordan valley.

2 [1-12] Here Matthew takes up the order of Jesus' ministry found in the gospel of Mark, beginning with the preparatory preaching of John the Baptist.

3 [2] Repent: the Baptist calls for a change of heart and conduct, a turning of one's life from rebellion to obedience towards God. The kingdom of heaven is at hand: ＂heaven＂ (literally, ＂the heavens＂) is a substitute for the name ＂God＂ that was avoided by devout Jews of the time out of reverence. The expression ＂the kingdom of heaven＂ occurs only in the gospel of Matthew. It means the effective rule of God over his people. In its fullness it includes not only human obedience to God's word, but the triumph of God over physical evils, supremely over death. In the expectation found in Jewish apocalyptic, the kingdom was to be ushered in by a judgment in which sinners would be condemned and perish, an expectation shared by the Baptist. This was modified in Christian understanding where the kingdom was seen as being established in stages, culminating with the parousia of Jesus.

4 [3] See the note on John 1:23.

5 [4] The clothing of John recalls the austere dress of the prophet Elijah (2 Kings 1:8). The expectation of the return of Elijah from heaven to prepare Israel for the final manifestation of God's kingdom was widespread, and according to Matthew this expectation was fulfilled in the Baptist's ministry (Matthew 11:14; 17:11-13).

6 [6] Ritual washing was practiced by various groups in Palestine between 150 B.C. and A.D. 250. John's baptism may have been related to the purificatory washings of the Essenes at Qumran.

7 [7] Pharisees and Sadducees: the former were marked by devotion to the law, written and oral, and the scribes, experts in the law, belonged predominantly to this group. The Sadducees were the priestly aristocratic party, centered in Jerusalem. They accepted as scripture only the first five books of the Old Testament, followed only the letter of the law, rejected the oral legal traditions, and were opposed to teachings not found in the Pentateuch, such as the resurrection of the dead. Matthew links both of these groups together as enemies of Jesus (Matthew 16:1, 6, 11, 12; cf Mark 8:11-13, 15). The threatening words that follow are addressed to them rather than to ＂the crowds＂ as in Luke 3:7. The coming wrath: the judgment that will bring about the destruction of unrepentant sinners.

8 [11] Baptize you with the holy Spirit and fire: the water baptism of John will be followed by an ＂immersion＂ of the repentant in the cleansing power of the Spirit of God, and of the unrepentant in the destroying power of God's judgment. However, some see the holy Spirit and fire as synonymous, and the effect of this ＂baptism＂ as either purification or destruction. See the note on Luke 3:16

9 [12] The discrimination between the good and the bad is compared to the procedure by which a farmer separates wheat and chaff. The winnowing fan was a forklike shovel with which the threshed wheat was thrown into the air. The kernels fell to the ground; the light chaff, blown off by the wind, was gathered and burned up.

10 [13-17] The baptism of Jesus is the occasion on which he is equipped for his ministry by the holy Spirit and proclaimed to be the Son of God.

11 [14-15] This dialogue, peculiar to Matthew, reveals John's awareness of Jesus' superiority to him as the mightier one who is coming and who will baptize with the holy Spirit (Matthew 3:11). His reluctance to admit Jesus among the sinners whom he is baptizing with water is overcome by Jesus' response. To fulfill all righteousness: in this gospel to fulfill usually refers to fulfillment of prophecy, and righteousness to moral conduct in conformity with God's will. Here, however, as in Matthew 5:6; 6:33, righteousness seems to mean the saving activity of God. To fulfill all righteousness is to submit to the plan of God for the salvation of the human race. This involves Jesus' identification with sinners; hence the propriety of his accepting John's baptism.

12 [16] The Spirit . . . coming upon him: cf Isaiah 42:1.

13 [17] This is my beloved Son: the Marcan address to Jesus (Mark 1:11) is changed into a proclamation. The Father's voice speaks in terms that reflect Isaiah 42:1; Psalm 2:7; Genesis 22:2.

Matthew
Chapter 4

1 1 Then Jesus was led by the Spirit into the desert to be tempted by the devil.

那时，耶稣被圣神领往旷野，为受魔鬼的试探。

2  He fasted for forty days and forty nights, 2 and afterwards he was hungry.

他四十天四十夜禁食，后来就饿了。

3  The tempter approached and said to him,＂If you are the Son of God, command that these stones become loaves of bread.＂

试探者就前来对他说：＂你若是天主子，就命这些石头变成饼吧！＂

4 3 He said in reply,＂It is written: 'One does not live by bread alone, but by every word that comes forth from the mouth of God.'＂

他回答说：＂经上记载：‘人生活不只靠饼，而也靠天主口中所发的一切言语。’＂

5 4 Then the devil took him to the holy city, and made him stand on the parapet of the temple,

那时，魔鬼引他到了圣城，把他立在圣殿顶上，

6 and said to him,＂If you are the Son of God, throw yourself down. For it is written: 'He will command his angels concerning you and 'with their hands they will support you, lest you dash your foot against a stone.'＂

对他说：＂你若是天主子，就跳下去，因经上记载：‘他为你吩咐了自己的天使，他们要用手托着你，免得你的脚碰在石头上。’＂

7 Jesus answered him,＂Again it is written, 'You shall not put the Lord, your God, to the test.'＂

耶稣对他说：＂经上又记载：‘你不可试探上主，你的天主！’＂

8 Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence,

魔鬼又把他带到一座极高的山上，将世上的一切国度及其荣华指给他看。

9 and he said to him,＂All these I shall give to you, if you will prostrate yourself and worship me.＂ 5

对他说：＂你若俯伏朝拜我，我必把这一切交给你。＂

10 At this, Jesus said to him,＂Get away, Satan! It is written: ‘The Lord, your God, shall you worship and him alone shall you serve.'＂

那时，耶稣就对他说：＂去吧！撒殚！因为经上记载：‘你要朝拜上主，你的天主，惟独事奉他！’＂

11 Then the devil left him and, behold, angels came and ministered to him.

于是魔鬼离开了他，就有天使前来伺候他。

12 6 When he heard that John had been arrested, he withdrew to Galilee.

耶稣听到若翰被监禁以后，就退避到加里肋亚去了；

13 He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali,

后又离开纳匝肋，来住在海边的葛法翁，即住在则步隆和纳斐塔里境内。

14 that what had been said through Isaiah the prophet might be fulfilled:

这应验了依撒依亚先知所说的话：

15 ＂Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles,

‘则步隆地与纳斐塔里地，通海大路，约但河东，外方人的加里肋亚，

16 the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen.＂

那坐在黑暗中的百姓，看见了浩光；那些坐在死亡阴影之地的人，为他们出现了光明。’

17 7 From that time on, Jesus began to preach and say,＂Repent, for the kingdom of heaven is at hand.＂

从那时起，耶稣开始宣讲说：“你们悔改吧！因为天国临近了。”

18 8 As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen.

耶稣沿加里肋亚海行走时，看见了两个兄弟：称为伯多禄的西满，和他的兄弟安德肋，在海里撒网，他们原是渔夫。

19 He said to them,＂Come after me, and I will make you fishers of men.＂

他就对他们说：“来，跟从我！我要使你们成为渔人的渔夫。”

20 9 At once they left their nets and followed him.

他们立刻舍下网，跟随了他。

21 He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them,

他从那里再往前行，看见了另外两个兄弟：载伯德的儿子雅各伯和他的弟弟若望，在船上同自己的父亲载伯德修理他们的网，就召叫了他们。

22 and immediately they left their boat and their father and followed him.

他们也立刻舍下了鱼船和自己的父亲，跟随了他。

23 10 He went around all of Galilee, teaching in their synagogues, 11 proclaiming the gospel of the kingdom, and curing every disease and illness among the people.

耶稣走遍了全加里肋亚，在他们的会堂内施教，宣讲天国的福音，治好民间各种疾病，各种灾殃。

24 12 His fame spread to all of Syria, and they brought to him all who were sick with various diseases and racked with pain, those who were possessed, lunatics, and paralytics, and he cured them.

他的名声传遍了整个叙利亚。人就把一切有病的、受各种疾病痛苦煎熬的、附魔的,癫痫的，瘫痪的，都给他送来，他都治好了他们。

25 And great crowds from Galilee, the Decapolis, 13 Jerusalem, and Judea, and from beyond the Jordan followed him.

于是有许多群众从加里肋亚、“十城区”、耶路撒冷、犹太和约但河东岸来跟随了他。

Footnotes(注解)

1 [1-11] Jesus, proclaimed Son of God at his baptism, is subjected to a triple temptation. Obedience to the Father is a characteristic of true sonship, and Jesus is tempted by the devil to rebel against God, overtly in the third case, more subtly in the first two. Each refusal of Jesus is expressed in language taken from the Book of Deuteronomy (Deut 8:3; 6:13, 16). The testings of Jesus resemble those of Israel during the wandering in the desert and later in Canaan, and the victory of Jesus, the true Israel and the true Son, contrasts with the failure of the ancient and disobedient＂son,＂ the old Israel. In the temptation account Matthew is almost identical with Luke; both seem to have drawn upon the same source.

2 [2] Forty days and forty nights: the same time as that during which Moses remained on Sinai (Exodus 24:18). The time reference, however, seems primarily intended to recall the forty years during which Israel was tempted in the desert (Deut 8:2).

3 [4] Cf Deut 8:3. Jesus refuses to use his power for his own benefit and accepts whatever God wills.

4 [5-7] The devil supports his proposal by an appeal to the scriptures, Psalm 91:11a, 12. Unlike Israel (Deut 6:16), Jesus refuses to＂test＂ God by demanding from him an extraordinary show of power.

5 [9] The worship of Satan to which Jesus is tempted is probably intended to recall Israel's worship of false gods. His refusal is expressed in the words of Deut 6:13.

6 [12-17] Isaiah's prophecy of the light rising upon Zebulun and Naphtali (Isaiah 8:22-9:1) is fulfilled in Jesus' residence at Capernaum. The territory of these two tribes was the first to be devastated (733-32 B.C.) at the time of the Assyrian invasion. In order to accommodate Jesus' move to Capernaum to the prophecy, Matthew speaks of that town as being＂in the region of Zebulun and Naphtali＂ (Matthew 4:13), whereas it was only in the territory of the latter, and he understands the sea of the prophecy, the Mediterranean, as the sea of Galilee.

7 [17] At the beginning of his preaching Jesus takes up the words of John the Baptist (Matthew 3:2) although with a different meaning; in his ministry the kingdom of heaven has already begun to be present (Matthew 12:28).

8 [18-22] The call of the first disciples promises them a share in Jesus' work and entails abandonment of family and former way of life. Three of the four, Simon, James, and John, are distinguished among the disciples by a closer relation with Jesus (Matthew 17:1; 26:37).

9 [20] Here and in Matthew 4:22, as in Mark (Mark 1:16-20) and unlike the Lucan account (Luke 5:1-11), the disciples' response is motivated only by Jesus' invitation, an element that emphasizes his mysterious power.

10 [23-25] This summary of Jesus' ministry concludes the narrative part of the first book of Matthew's gospel (Matthew 3-4). The activities of his ministry are teaching, proclaiming the gospel, and healing; cf Matthew 9:35.

11 [23] Their synagogues: Matthew usually designates the Jewish synagogues as their synagogue(s) (Matthew 9:35; 10:17; 12:9; 13:54) or, in address to Jews, your synagogues (Matthew 23:34), an indication that he wrote after the break between church and synagogue.

12 [24] Syria: the Roman province to which Palestine belonged.

13 [25] The Decapolis: a federation of Greek cities in Palestine, originally ten in number, all but one east of the Jordan.

Matthew
Chapter 5

1 1 When he saw the crowds, 2 he went up the mountain, and after he had sat down, his disciples came to him.

耶稣一见群众，就上了山，坐下；他的门徒上他跟前来，

2 He began to teach them, saying:

他遂开口教训他们说：

3 3 ＂Blessed are the poor in spirit, 4 for theirs is the kingdom of heaven.

＂神贫的人是有福的，因为天国是他们的。

4 5 Blessed are they who mourn, for they will be comforted.

哀恸的人是有福的，因为他们要受安慰。

5 6 Blessed are the meek, for they will inherit the land.

温良的人是有福的，因为他们要承受土地。

6 Blessed are they who hunger and thirst for righteousness, 7 for they will be satisfied.

饥渴慕义的人是有福的，因为他们要得饱饫。

7 Blessed are the merciful, for they will be shown mercy.

怜悯人的人是有福的，因为他们要受怜悯。

8 8 Blessed are the clean of heart, for they will see God.

心里洁净的人是有福的，因为他们要看见天主。

9 Blessed are the peacemakers, for they will be called children of God.

缔造和平的人是有福的，因为他们要称为天主的子女。

10 Blessed are they who are persecuted for the sake of righteousness, 9 for theirs is the kingdom of heaven.

为义而受迫害的人是有福的，因为天国是他们的。

11 Blessed are you when they insult you and persecute you and utter every kind of evil against you (falsely) because of me.

几时人为了我而辱骂迫害你们，捏造一切坏话毁谤你们，你们是有福的。

12 10 Rejoice and be glad, for your reward will be great in heaven. Thus they persecuted the prophets who were before you.

你们欢喜踊跃罢！因为你们在天上的赏报是丰厚的，因为在你们以前的先知，人也曾这样迫害过他们。＂

13 11 12 ＂You are the salt of the earth. But if salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot.

“你们是地上的盐，盐若失了味，可用什么使它再咸呢？它再毫无用途，只好拋在外边，任人践踏罢了。

14 You are the light of the world. A city set on a mountain cannot be hidden.

你们是世界的光；建在山上的城，是不能隐藏的。

15 Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house.

人点灯，并不是放在斗底下，而是放在灯台上，照耀屋中所有的人。

16 Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.

照样，你们的光也当在人前照耀，好使他们看见你们的善行，光荣你们在天之父。”

17 13 ＂Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.

“你们不要以为我来是废除法律或先知；我来不是为废除，而是为成全。

18 Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place.

我实在告诉你们：既使天地过去了，一撇或一画也决不会从法律上过去，必待一切完成。

19 Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven

所以，谁若废除这些诫命中最小的一条，也这样教训人，在天国里，他将称为最小的；但谁若实行，也这样教训人，这人在天国里将称为大的。

20 I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven.

我告诉你们：除非你们的义德超过经师和法利塞人的义德，你们决进不了天国。

21 15 16 ＂You have heard that it was said to your ancestors, 'You shall not kill; and whoever kills will be liable to judgment.'

你们一向听过给古人说：‘不可杀人！’谁若杀了人，应受裁判。

22 17 But I say to you, whoever is angry 18 with his brother will be liable to judgment, and whoever says to his brother, 'Raqa,' will be answerable to the Sanhedrin, and whoever says, 'You fool,' will be liable to fiery Gehenna.

我却对你们说：凡向自己弟兄发怒的，就要受裁判，谁若向自己的弟兄说“傻子”，就要受议会的裁判；谁若说“疯子”，就要受火狱的罚。

23 Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you,

所以，你若在祭坛前，要献你的礼物时，在那里想起你的弟兄有什么怨你的事，

24 leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift.

就把你的礼物留在那里，留在祭坛前，先去与你的弟兄和好，然后再来献你的礼物。

25 Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison.

当你和你的对头还在路上，赶快与他和解，免得对头把你交与判官，判官交给差役，把你投在狱里。

26 Amen, I say to you, you will not be released until you have paid the last penny.

我实在告诉你。非到你还了最后的一文，决不能从那里出来。

27 19 ＂You have heard that it was said, 'You shall not commit adultery.'

你们一向听说过：‘不可奸淫！’

28 But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart.

我却对你们说：凡注视妇女，有意贪恋她的，他已在心里奸淫了她。

29 20 If your right eye causes you to sin, tear it out and throw it away. It is better for you to lose one of your members than to have your whole body thrown into Gehenna.

若是你的右眼使你跌倒，剜出它来，从你身上扔掉，因为丧失你一个肢体，比你全身投入地狱里，为你更好； <, /SPAN>

30 And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than to have your whole body go into Gehenna.

若你的右手使你跌倒，砍下它来，从你身上扔掉，因为丧失你一个肢体，比你全身投入地狱里，为你更好。

31 21 ＂It was also said, 'Whoever divorces his wife must give her a bill of divorce.'

又说过‘谁若休妻，就该给她休书。’

32 But I say to you, whoever divorces his wife (unless the marriage is unlawful) causes her to commit adultery, and whoever marries a divorced woman commits adultery.

我却给你们说：除了姘居外，凡休自己的妻子的，便是叫她受奸污；并且谁若娶被休的妇人，就是犯奸淫。

33 22 ＂Again you have heard that it was said to your ancestors, 'Do not take a false oath, but make good to the Lord all that you vow.'

你们又一向听过对古人说：‘不可发虚誓，要向上主偿还你的誓愿！’

34 But I say to you, do not swear at all; 23 not by heaven, for it is God's throne;

我却对你们说：你们总不可发誓：不可指天，因为天是天主的宝座；

35 nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King.

不可指地，因为地是他的脚凳；不可指耶路撒冷，因为她是大王的城市；

36 Do not swear by your head, for you cannot make a single hair white or black.

也不可指你的头发誓，因为你不能使一根头发变白或变黑。

37 24 Let your‘Yes’ mean ‘Yes,’ and your ‘No' mean ‘No.’ Anything more is from the evil one.

你们的话该当是：是就说是，非就说非；其它多余的便是出于邪恶。

38 25 ＂You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'

你们一向听说过：‘以眼还眼，以牙还牙。’

39 But I say to you, offer no resistance to one who is evil. When someone strikes you on (your) right cheek, turn the other one to him as well.

我却对你们说：不要抵抗恶人；而且，若有人掌击你的右颊，你把另一面也转给他。

40 If anyone wants to go to law with you over your tunic, hand him your cloak as well.

那愿与你争讼，拿你的内衣的，你连外衣也让给他。

41 Should anyone press you into service for one mile, 26 go with him for two miles.

若有人强迫你走一千步，你就同他走两千步。

42 Give to the one who asks of you, and do not turn your back on one who wants to borrow.

求你的，就给他；愿向你借贷的，你不要拒绝。

43 27 ＂You have heard that it was said, ‘You shall love your neighbor and hate your enemy.'

你们一向听说过：‘你应爱你的近人，恨你的仇人！’

44 But I say to you, love your enemies, and pray for those who persecute you,

我却对你们说：你们当爱你们的仇人，当为迫害你们的人祈祷，

45 that you may be children of your heavenly Father, for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust.

好使你们成为你们在天之父的子女，因为他使太阳上升，光照恶人，也光照善人；降雨给义人，也给不义的人。

46 For if you love those who love you, what recompense will you have? Do not the tax collectors 28 do the same?

你们若只爱那爱你们的人，你们还有什么赏报呢?税吏不是也这样作吗？

47 And if you greet your brothers only, what is unusual about that? Do not the pagans do the same? 29

你们若只问候你们的弟兄，你们做了什么特别的呢？外邦人不是也这样做吗？

48 So be perfect, 30 just as your heavenly Father is perfect.

所以你们应当是成全的，如同你们的天父是成全的一样。”

Footnotes(注解)

1 [5:1-7:29] The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel's ＂Sermon on the Plain＂ (Luke 6:20-49), although some of the sayings in Matthew's ＂Sermon on the Mount＂ have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew's editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Matthew 5:3-4, 6, 11-12), a section on the new righteousness with illustrations (Matthew 5:17, 20-24, 27-28, 33-48), a section on good works (Matthew 6:1-6, 16-18), and three warnings (Matthew 7:1-2, 15-21, 24-27).

2 [1-2] Unlike Luke's sermon, this is addressed not only to the disciples but to the crowds (see Matthew 7:28).

3 [3-12] The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms. Although modified by Matthew, the first, second, fourth, and ninth beatitudes have Lucan parallels (Matthew 5:3; Luke 6:20; Matthew 5:4; Luke 6:21, 22; Matthew 5:6; Luke 6:21a; Matthew 5:11-12; Luke 5:22-23). The others were added by the evangelist and are probably his own composition. A few manuscripts, Western and Alexandrian, and many versions and patristic quotations give the second and third beatitudes in inverted order.

4 [3] The poor in spirit: in the Old Testament, the poor (anawim) are those who are without material possessions and whose confidence is in God (see Isaiah 61:1; Zephaniah 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7).

5 [4] Cf Isaiah 61:2 ＂(The Lord has sent me) . . . to comfort all who mourn.＂ They will be comforted: here the passive is a ＂theological passive＂ equivalent to the active ＂God will comfort them＂; so also in Matthew 5:6, 7.

6 [5] Cf Psalm 37:11,＂. . . the meek shall possess the land.＂ In the psalm ＂the land＂ means the land of Palestine; here it means the kingdom.

7 [6] For righteousness: a Matthean addition. For the meaning of righteousness here, see the note on Matthew 3:14-15.

8 [8] Cf Psalm 24:4. Only one ＂whose heart is clean＂ can take part in the temple worship. To be with God in the temple is described in Psalm 42:2 as ＂beholding his face,＂ but here the promise to the clean of heart is that they will see God not in the temple but in the coming kingdom.

9 [10] Righteousness here, as usually in Matthew, means conduct in conformity with God's will.

10 [12] The prophets who were before you: the disciples of Jesus stand in the line of the persecuted prophets of Israel. Some would see the expression as indicating also that Matthew considered all Christian disciples as prophets.

11 [13-16] By their deeds the disciples are to influence the world for good. They can no more escape notice than a city set on a mountain. If they fail in good works, they are as useless as flavorless salt or as a lamp whose light is concealed.

12 [13] The unusual supposition of salt losing its flavor has led some to suppose that the saying refers to the salt of the Dead Sea that, because chemically impure, could lose its taste.

13 [17-20] This statement of Jesus' position concerning the Mosaic law is composed of traditional material from Matthew's sermon documentation (see the note on Matthew 5:1-7:29), other Q material (cf Matthew 18; Luke 16:17), and the evangelist's own editorial touches. To fulfill the law appears at first to mean a literal enforcement of the law in the least detail: until heaven and earth pass away nothing of the law will pass (Matthew 5:18). Yet the ＂passing away＂ of heaven and earth is not necessarily the end of the world understood, as in much apocalyptic literature, as the dissolution of the existing universe. The ＂turning of the ages＂ comes with the apocalyptic event of Jesus' death and resurrection, and those to whom this gospel is addressed are living in the new and final age, prophesied by Isaiah as the time of ＂new heavens and a new earth＂ (Isaiah 65:17; 66:22). Meanwhile, during Jesus' ministry when the kingdom is already breaking in, his mission remains within the framework of the law, though with significant anticipation of the age to come, as the following antitheses (Matthew 5:21-48) show.

14 [19] Probably these commandments means those of the Mosaic law. But this is an interim ethic ＂until heaven and earth pas, s away.＂

15 [21-48] Six examples of the conduct demanded of the Christian disciple. Each deals with a commandment of the law, introduced by You have heard that it was said to your ancestors or an equivalent formula, followed by Jesus' teaching in respect to that commandment, But I say to you; thus their designation as ＂antitheses.＂ Three of them accept the Mosaic law but extend or deepen it (Matthew 5:21-22; 27-28; 43-44); three reject it as a standard of conduct for the disciples (Matthew 31-32; 33-37; 38-39).

16 [21] Cf Exodus 20:13; Deut 5:17. The second part of the verse is not an exact quotation from the Old Testament, but cf Exodus 21:12.

17 [22-26] Reconciliation with an offended brother is urged in the admonition of Matthew 5:23-24 and the parable of Matthew 5:25-26 (Luke 12:58-59). The severity of the judge in the parable is a warning of the fate of unrepentant sinners in the coming judgment by God.

18 [22] Anger is the motive behind murder, as the insulting epithets are steps that may lead to it. They, as well as the deed, are all forbidden. Raqa: an Aramaic word reqa' or reqa probably meaning ＂imbecile,＂＂blockhead,＂ a term of abuse. The ascending order of punishment, judgment (by a local council?), trial before the Sanhedrin, condemnation to Gehenna, points to a higher degree of seriousness in each of the offenses. Sanhedrin: the highest judicial body of Judaism. Gehenna: in Hebrew ge-hinnom, ＂Valley of Hinnom,＂ or ge ben-hinnom, ＂Valley of the son of Hinnom,＂ southwest of Jerusalem, the center of an idolatrous cult during the monarchy in which children were offered in sacrifice (see 2 Kings 23:10; Jeremiah 7:31). In Joshua 18:16 (Septuagint, Codex Vaticanus) the Hebrew is transliterated into Greek as gaienna, which appears in the New Testament as geenna. The concept of punishment of sinners by fire either after death or after the final judgment is found in Jewish apocalyptic literature (e.g., Enoch 90:26) but the name geenna is first given to the place of punishment in the New Testament.

19 [27] See Exodus 20:14; Deut 5:18.

20 [29-30] No sacrifice is too great to avoid total destruction in Gehenna.

21 [31-32] See Deut 24:1-5. The Old Testament commandment that a bill of divorce be given to the woman assumes the legitimacy of divorce itself. It is this that Jesus denies. (Unless the marriage is unlawful): this ＂exceptive clause,＂ as it is often called, occurs also in Matthew 19:9, where the Greek is slightly different. There are other sayings of Jesus about divorce that prohibit it absolutely (see Mark 10:11-12; Luke 16:18; cf 1 Cor 7:10, 11b), and most scholars agree that they represent the stand of Jesus. Matthew's ＂exceptive clauses＂ are understood by some as a modification of the absolute prohibition. It seems, however, that the unlawfulness that Matthew gives as a reason why a marriage must be broken refers to a situation peculiar to his community: the violation of Mosaic law forbidding marriage between persons of certain blood and/or legal relationship (Lev 18:6-18). Marriages of that sort were regarded as incest (porneia), but some rabbis allowed Gentile converts to Judaism who had contracted such marriages to remain in them. Matthew's ＂exceptive clause＂ is against such permissiveness for Gentile converts to Christianity; cf the similar prohibition of porneia in Acts 15:20, 29. In this interpretation, the clause constitutes no exception to the absolute prohibition of divorce when the marriage is lawful.

22 [33] This is not an exact quotation of any Old Testament text, but see Exodus 20:7; Deut 5:11; Lev 19:12. The purpose of an oath was to guarantee truthfulness by one's calling on God as witness.

23 [34-36] The use of these oath formularies that avoid the divine name is in fact equivalent to swearing by it, for all the things sworn by are related to God.

24 [37] Let your `Yes' mean `Yes,' and your `No' mean `No': literally, ＂let your speech be 'Yes, yes,' 'No, no.' ＂ Some have understood this as a milder form of oath, permitted by Jesus. In view of Matthew 5:34, ＂Do not swear at all,＂ that is unlikely. From the evil one: i.e., from the devil. Oath-taking presupposes a sinful weakness of the human race, namely, the tendency to lie. Jesus demands of his disciples a truthfulness that makes oaths unnecessary.

25 [38-42] See Lev 24:20. The Old Testament commandment was meant to moderate vengeance; the punishment should not exceed the injury done. Jesus forbids even this proportionate retaliation. Of the five examples that follow, only the first deals directly with retaliation for evil; the others speak of liberality.

26 [41] Roman garrisons in Palestine had the right to requisition the property and services of the native population.

27 [43-48] See Lev 19:18. There is no Old Testament commandment demanding hatred of one's enemy, but the ＂neighbor＂ of the love commandment was understood as one's fellow countryman. Both in the Old Testament (Psalm 139:19-22) and at Qumran (1QS 9:21) hatred of evil persons is assumed to be right. Jesus extends the love commandment to the enemy and the persecutor. His disciples, as children of God, must imitate the example of their Father, who grants his gifts of sun and rain to both the good and the bad.

28 [46] Tax collectors: Jews who were engaged in the collection of indirect taxes such as tolls and customs. See the note on Mark 2:14.

29 [47] Jesus' disciples must not be content with merely usual standards of conduct; see Matthew 5:20 where the verb ＂surpass＂ (Greek perisseuo) is cognate with the unusual (perisson) of this verse.

30 [48] Perfect: in the gospels this word occurs only in Matthew, here and in Matthew 19:21. The Lucan parallel (Luke 6:36) demands that the disciples be merciful.

Matthew
Chapter 6

1 1 ＂(But) take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.

你们应当心，不要在人前行你们的仁义，为叫他们看见；若是这样，你们在天父之前，就没有赏报了。

2 When you give alms, do not blow a trumpet before you, as the hypocrites 2 do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward.

所以，当你施舍时，不可在你们前面吹号，如同假善人在会堂及街市上所行的一样，为受人们的称赞；我实在告诉你们，他们已获得了他们的赏报。

3 But when you give alms, do not let your left hand know what your right is doing,

当你施舍时，不要叫你左手知道你右手所行的，

4 so that your almsgiving may be secret. And your Father who sees in secret will repay you.

好使你的施舍隐而不露，你父在暗中看见，必要报答你。

5 ＂When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may see them. Amen, I say to you, they have received their reward.

当你祈祷时，不要如同假善人一样，爱在会堂及十字街头立着祈祷，为显示给人；我实在告诉你们，他们已获得了他们的赏报。

6 But when you pray, go to your inner room, close the door, and pray to your Father in secret. And your Father who sees in secret will repay you.

至于你，当你祈祷时，要进入你的内室，关上门，向你在暗中之父祈祷；你的父在暗中看见，必要报答你。

7 3 4 In praying, do not babble like the pagans, who think that they will be heard because of their many words.

你们祈祷时，不要唠唠叨叨，如同外邦人一样，因为他们以为只要多言，便可获得垂允。

8 Do not be like them. Your Father knows what you need before you ask him.

你们不要跟他们一样，因为你们的父，在你们求他以前，已知道你们需要什么。

9 5 6 ＂This is how you are to pray: Our Father in heaven, hallowed be your name,

所以，你们应当这样祈祷：我们在天的父！愿你的名被尊为圣，

10 your kingdom come, 7 your will be done, on earth as in heaven.

愿你的国来临，愿你的旨意承行于地，如在天上一样！

11 8 Give us today our daily bread;

我们的日用粮，求你今天赐给我们；

12 and forgive us our debts, 9 as we forgive our debtors;

宽免我们的罪债，犹如我们也宽免得罪我们的人；

13 and do not subject us to the final test, 10 but deliver us from the evil one.

不要让我们陷入诱惑，但救我们免于凶恶。

14 11 If you forgive others their transgressions, your heavenly Father will forgive you.

因为你们若宽免别人的过犯，你们的天父也必宽免你们的；

15 But if you do not forgive others, neither will your Father forgive your transgressions.

但你们若不宽免别人的，你们的父也必不宽免你们的过犯。

16 ＂When you fast, 12 do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward.

几时你们禁食，不要如同假善人一样，面带愁容；因为他们苦丧着脸，是为叫人看出他们禁食来。我实在告诉你们，他们已获得了他们的赏报。

17 But when you fast, anoint your head and wash your face,

至于你，当你禁食时，要用油抹你的头，洗你的脸，

18 so that you may not appear to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.

不要叫人看出你禁食来，但叫你那在暗中之父看见；你的父在暗中看见，必要报答你

19 13 ＂Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal.

“你们不要在地上为自己积蓄财宝，因为在地上有虫蛀，有锈蚀，在地上也有贼挖洞偷窃；

20 But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal.

但该在天上为自己积蓄财宝，因为那里没有虫蛀，没有锈蚀，那里也没有贼挖洞偷窃。

21 For where your treasure is, there also will your heart be.

因为你的财宝在那里，你的心也必在那里。

22 14 ＂The lamp of the body is the eye. If your eye is sound, your whole body will be filled with light;

眼睛就是身体的灯。所以，你的眼睛若是康健，你的全身就都光明。

23 but if your eye is bad, your whole body will be in darkness. And if the light in you is darkness, how great will the darkness be.

但是，如果你的眼睛有了病，你的全身就都黑暗。那么，你身上的光明如果成了黑暗，那该是多么黑暗！

24 15 ＂No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.

“没有人能事奉两个主人：他或是要恨这一个而爱那一个，或是依附这一个而轻忽那一个。你们不能事奉天主而又事奉钱财。

25 16 ＂Therefore I tell you, do not worry about your life, what you will eat (or drink), or about your body, what you will wear. Is not life more than food and the body more than clothing?

为此，我告诉你们：不要为你们的生命忧虑吃什么，或喝什么；也不要为你们的身体忧虑穿什么。难道生命不是贵于食物，身体不是贵于衣服吗？

26 Look at the birds in the sky; they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them. Are not you more important than they?

你们仰观天空的飞鸟，它们不播种，也不收获，也不在粮仓里屯积，你们的天父还是养活它们；你们不比它们更贵重吗？

27 Can any of you by worrying add a single moment to your life-span? 17

你们中谁能运用思虑，使自己的寿数增加一肘呢？

28 Why are you anxious about clothes? Learn from the way the wild flowers grow. They do not work or spin.

关于衣服，你们又忧虑什么？你们观察一下田间的百合花怎样生长：它们既不劳作，也不纺织；

29 But I tell you that not even Solomon in all his splendor was clothed like one of them.

可是我告诉你们：连撒罗满在他极盛的荣华时代所披戴的，也不如这些花中的一朵。

30 18 If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?

田里的野草今天还在，明天就投在炉中，天主尚且这样装饰，信德薄弱的人哪，何况你们呢？

31 So do not worry and say, ‘What are we to eat?' or ‘What are we to drink?‘ or 'What are we to wear?'

所以，你们不要忧虑说：我们吃什么，喝什么，穿什么？

32 All these things the pagans seek. Your heavenly Father knows that you need them all.

因为这一切都是外邦人所寻求的；你们的天父原晓得你们需要这一切。

33 But seek first the kingdom (of God) and his righteousness, 19 and all these things will be given you besides.

你们先该寻求天主的国和它的义德，这一切自会加给你们。

34 Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.

所以你们不要为明天忧虑，因为明天有明天的忧虑：一天的苦足够一天受的了。”

Footnotes(注解)

1 [1-18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Matthew 6:2-4), prayer (Matthew 6:5-15), and fasting (Matthew 6:16-18). In each, the conduct of the hypocrites (Matthew 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Matthew 5:12, 46; 10:41-42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apecho, a commercial term for giving a receipt for what has been paid in full (Matthew 6:2, 5, 16).

2 [2] The hypocrites: the scribes and Pharisees, see Matthew 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus' ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for.

3 [7-15] Matthew inserts into his basic traditional material an expansion of the material on prayer that includes the model prayer, the ＂Our Father.＂ That prayer is found in Luke 11:2-4 in a different context and in a different form.

4 [7] The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity.

5 [9-13] Matthew's form of the ＂Our Father＂ follows the liturgical tradition of his church. Luke's less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew's to the original words of Jesus.

6 [9] Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the ＂hallowing＂ of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf Ezekiel 36:23), in this case, by the establishment of his kingdom in its fullness.

7 [10] Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.

8 [11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Luke 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or ＂future＂ (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Isaiah 25:6; Matthew 8:11; 22:1-10; Luke 13:29; 14:15-24).

9 [12] Forgive us our debts: the word debts is used metaphorically of sins, ＂debts＂ owed to God (see Luke 11:4). The request is probably for forgiveness at the final judgment.

10 [13] Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the ＂messianic woes.＂ This petition asks that the disciples be spared that final test.

11 [14-15] These verses reflect a set pattern called ＂Principles of Holy Law.＂ Human action now will be met by a corresponding action of God at the final judgment.

12 [16] The only fast prescribed in the Mosaic law was that of the Day of Atonement (Lev 16:31), but the practice of regular fasting was common in later Judaism; cf Didache Matthew 9:1.

13 [19-34] The remaining material of this chapter is taken almost entirely from Q. It deals principally with worldly possessions, and the controlling thought is summed up in Matthew 6:24, the disciple can serve only one master and must choose between God and wealth (mammon). See further the note on Luke 16:9.

14 [22-23] In this context the parable probably points to the need for the disciple to be enlightened by Jesus' teaching on the transitory nature of earthly riches.

15 [24] Mammon: an Aramaic word meaning wealth or property.

16 [25-34] Jesus does not deny the reality of human needs (Matthew 6:32), but forbids making them the object of anxious care and, in effect, becoming their slave.

17 [27] Life-span: the Greek word can also mean ＂stature.＂ If it is taken in that sense, the word here translated moment (literally, ＂cubit＂) must be translated literally as a unit not of time but of spatial measure. The cubit is about eighteen inches.

18 [30] Of little faith: except for the parallel in Luke 12:28, the word translated of little faith is found in the New Testament only in Matthew. It is used by him of those who are disciples of Jesus but whose faith in him is not as deep as it should be (see Matthew 8:26; 14:31; 16:8 and the cognate noun in Matthew 17:20).

19 [33] Righteousness: see the note on Matthew 3:14-15.

Matthew
Chapter 7

1 1 2 ＂Stop judging, that you may not be judged.

你们不要判断人，免得你们受判断，

2  For as you judge, so will you be judged, and the measure with which you measure will be measured out to you.

因为你们用什么判断来判断，你们也要受什么判断；你们用什么尺度量给人，也要用什么尺度量给你们。

3 Why do you notice the splinter in your brother‘s eye, but do not perceive the wooden beam in your own eye?

为什么你只看见你兄弟眼中的木屑，而对自己眼中的大梁竟不理会呢？

4 How can you say to your brother, ‘Let me remove that splinter from your eye,' while the wooden beam is in your eye?

或者，你怎么能对你的兄弟说：让我把你眼中的木屑取出来，而你眼中却有一根大梁呢？

5 You hypocrite, 3 remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother's eye.

假善人哪！先从你眼中取出大梁，然后你才看得清楚，取出你兄弟眼中的木屑。

6 ＂Do not give what is holy to dogs, 4 or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.

你们不要把圣物给狗，也不要把你们的珠宝投在猪前，怕它们用脚践踏了珠宝，而又转过来咬伤你们。

7 ＂Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.

你们求，必要给你们；你们找，必要找着；你们敲，必要给你们开，

8 For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.

因为凡是求的，就必得到；找的，就必找到；敲的，就必给他开。

9 Which one of you would hand his son a stone when he asks for a loaf of bread, 5

或者，你们中间有那个人，儿子向他求饼，反而给他石头呢?

10 or a snake when he asks for a fish?

或者求鱼，反而给他蛇呢？

11 If you then, who are wicked, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him.

你们纵然不善，尚且知道把好的东西给你们的儿女，何况你们在天之父，岂不更将好的赐与求他的人?

12 6 ＂Do to others whatever you would have them do to you. This is the law and the prophets.

所以，凡你们愿意人给你们做的，你们也要照样给人做：法律和先知即在于此。”

13 7 8 ＂Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many.

“你们要从窄门进去，因为宽门和大路导入丧亡；但有许多的人从那里进去。

14 How narrow the gate and constricted the road that leads to life. And those who find it are few.

那导入生命的门是多么窄，路是多么狭！找到它的人的确不多。

15 9 ＂Beware of false prophets, who come to you in sheep‘s clothing, but underneath are ravenous wolves.

你们要提防假先知！他们来到你们跟前，外披羊毛，内里却是凶残的豺狼。

16 By their fruits you will know them. Do people pick grapes from thornbushes, or figs from thistles?

你们可凭他们的果实辨别他们：荆棘上岂能收到葡萄?或者蒺藜上岂能收到无花果?

17 Just so, every good tree bears good fruit, and a rotten tree bears bad fruit.

这样，凡是好树都结好果子；而坏树都结坏果子；

18 A good tree cannot bear bad fruit, nor can a rotten tree bear good fruit.

好树不能结坏果子，坏树也不能结好果子。

19 Every tree that does not bear good fruit will be cut down and thrown into the fire.

凡不结好果子的树必要砍倒，投入火中。

20 So by their fruits you will know them.

所以，你们可凭他们的果实辨别他们。

21 ＂Not everyone who says to me,‘Lord, Lord,' will enter the kingdom of heaven, 10 but only the one who does the will of my Father in heaven.

不是凡向我说‘主啊！主啊！’的人，就能进入天国；而是那承行我在天之父旨意的人，才能进天国。

22 Many will say to me on that day,‘Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?'

到那一天有许多人要向我说：‘主啊！主啊！我们不是因你的名字说过预言，因你的名字驱过魔鬼，因你的名字行过许多奇迹吗?’

23 Then I will declare to them solemnly, ‘I never knew you. 11 Depart from me, you evildoers.'

那时我必要向他们声明说：我从来不认识你们；你们这些作恶的人，离开我吧！

24 12 ＂Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock.

“所以，凡听了我这些话而实行的，就好象一个聪明人，把自己的房屋建在磐石上：

25 The rain fell, the floods came, and the winds blew and buffeted the house. But it did not collapse; it had been set solidly on rock.

雨淋，水冲，风吹，袭击那座房屋，它并不坍塌，因为基础是建在磐石上。

26 And everyone who listens to these words of mine but does not act on them will be like a fool who built his house on sand.

凡听了我这些话而不实行的，就好象一个愚昧人，把自己的房屋建在沙土上：

27 The rain fell, the floods came, and the winds blew and buffeted the house. And it collapsed and was completely ruined.＂

雨淋，水冲，风吹，袭击那座房屋，它就坍塌了，且坍塌的很惨。”

28 13 When Jesus finished these words, the crowds were astonished at his teaching, 14 for he taught them as one having authority, and not as their scribes.

耶稣讲完了这些话，群众都惊奇他的教训，因为他教训他们，正像有权威的人，不像他们的经师

Footnotes(注解)

1 [1-12] In Matthew 7:1 Matthew returns to the basic traditional material of the sermon (Luke 6:37-38, 41-42). The governing thought is the correspondence between conduct toward one's fellows and God's conduct toward the one so acting.

2 [1] This is not a prohibition against recognizing the faults of others, which would be hardly compatible with Matthew 7:5, 6 but against passing judgment in a spirit of arrogance, forgetful of one's own faults.

3 [5] Hypocrite: the designation previously given to the scribes and Pharisees is here given to the Christian disciple who is concerned with the faults of another and ignores his own more serious offenses.

4 [6] Dogs and swine were Jewish terms of contempt for Gentiles. This saying may originally have derived from a Jewish Christian community opposed to preaching the gospel (what is holy, pearls) to Gentiles. In the light of Matthew 28:19 that can hardly be Matthew's meaning. He may have taken the saying as applying to a Christian dealing with an obstinately impenitent fellow Christian (Matthew 18:17).

5 [9-10] There is a resemblance between a stone and a round loaf of bread and between a serpent and the scaleless fish called barbut.

6 [12] See Luke 6:31. This saying, known since the eighteenth century as the ＂Golden Rule,＂ is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist.

7 [13-28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke.

8 [13-14] The metaphor of the ＂two ways＂ was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1-6) and the Epistle of Barnabas (18-20).

9 [15-20] Christian disciples who claimed to speak in the name of God are called prophets (Matthew 7:15) in Matthew 10:41; Matthew 23:34. They were presumably an important group within the church of Matthew. As in the case of the Old Testament prophets, there were both true and false ones, and for Matthew the difference could be recognized by the quality of their deeds, the fruits (Matthew 7:16). The mention of fruits leads to the comparison with trees, some producing good fruit, others bad.

10 [21-23] The attack on the false prophets is continued, but is broadened to include those disciples who perform works of healing and exorcism in the name of Jesus (Lord) but live evil lives. Entrance into the kingdom is only for those who do the will of the Father. On the day of judgment (on that day) the morally corrupt prophets and miracle workers will be rejected by Jesus.

11 [23] I never knew you: cf Matthew 10:33. Depart from me, you evildoers: cf Psalm 6:8.

12 [24-27] The conclusion of the discourse (cf Luke 6:47-49). Here the relation is not between saying and doing as in Matthew 7:15-23 but between hearing and doing, and the words of Jesus are applied to every Christian (everyone who listens).

13 [28-29] When Jesus finished these words: this or a similar formula is used by Matthew to conclude each of the five great discourses of Jesus (cf Matthew 11:1; 13:53; 19:1; 26:1).

14 [29] Not as their scribes: scribal instruction was a faithful handing down of the traditions of earlier teachers; Jesus' teaching is based on his own authority. Their scribes: for the implications of their, see the note on Matthew 4:23.

Matthew
Chapter 8

1 1 When Jesus came down from the mountain, great crowds followed him.

耶稣从山上下来，有许多群众跟随他。

2  And then a leper 2 approached, did him homage, and said, ＂Lord, if you wish, you can make me clean.＂

看，有一个癞病人前来叩拜耶稣说：＂主！你若愿意，就能洁净我。＂

3 He stretched out his hand, touched him, and said, ＂I will do it. Be made clean.＂ His leprosy was cleansed immediately.

耶稣就伸手抚摸他说：“我愿意，你洁净了吧！”他的癞病立刻就洁净了。

4 3 Then Jesus said to him, ＂See that you tell no one, but go show yourself to the priest, and offer the gift that Moses prescribed; that will be proof for them.＂

耶稣对他说：“小心，不要对任何人说！但去叫司祭检验你，献上梅瑟所规定的礼物，给他们当做证据。”

5 4 When he entered Capernaum, 5 a centurion approached him and appealed to him,

耶稣进了葛法翁，有一位百夫长来到他跟前，求他说：

6 saying, ＂Lord, my servant is lying at home paralyzed, suffering dreadfully.＂

“主！我的仆人瘫痪了，躺在家里，疼痛的很厉害。”

7 He said to him, ＂I will come and cure him.＂

耶稣对他说：“我去治好他。”

8 The centurion said in reply, 6 ＂Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.

百夫长答说：“主！我不堪当你到舍下来，你只要说一句话，我的仆人就会好的。

9 For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,' and he goes; and to another, ‘Come here,' and he comes; and to my slave, ‘Do this,' and he does it.＂

因为我虽是属人权下的人，但是我也有士兵属我权下；我对这个说：你去，他就去；对另一个说：你来，他就来；对我的奴仆说：你作这个，他就作。”

10 When Jesus heard this, he was amazed and said to those following him, ＂Amen, I say to you, in no one in Israel 7 have I found such faith.

耶稣听了，非常詑异，就对跟随的人说：“我实在告诉你们：在以色列我从未遇见过一个人，有这样大的信心。

11 I say to you, 8 many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,

我给你们说：将有许多人从东方和西方来，同亚巴郎、依撒格和雅各伯在天国里一起坐席；

12 but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth.＂

本国的子民，反要被驱逐到外边黑暗里；那里要有哀号和切齿。”

13 And Jesus said to the centurion, ＂You may go; as you have believed, let it be done for you.＂ And at that very hour (his) servant was healed.

耶稣遂对百夫长说：“你回去，就照你所信的，给你成就吧！”仆人就在那时刻痊愈了。

14 9 Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever.



耶稣来到伯多禄家里，看见伯多禄的岳母躺着发烧，



15 He touched her hand, the fever left her, and she rose and waited on him. 〃



就摸了她的手，热症就从她身上退了。她便起来伺候他。



16 When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word 10 and cured all the sick,



到了晚上，人们给他送来了许多附魔的人，他一句话就驱逐了恶神；治好了一切有病的人。



17 to fulfill what had been said by Isaiah the prophet: 11 ＂He took away our infirmities and bore our diseases.＂



这样，就应验了那藉依撒依亚先知所说的话：‘他承受我们的脆弱，担荷了我们的疾病。’

18 12 13 When Jesus saw a crowd around him, he gave orders to cross to the other side.



耶稣看见许多群众围着自己，就吩咐往对岸去。

19 A scribe approached and said to him, ＂Teacher, 14 I will follow you wherever you go.＂



有一位经师前来，对他说：“师傅，你不论往那里去，我要跟随你。”

20 Jesus answered him, ＂Foxes have dens and birds of the sky have nests, but the Son of Man 15 has nowhere to rest his head.＂

耶稣给他说：“狐狸有穴，天上的飞鸟有巢，但是人子却没有枕头的地方。”

21 Another of (his) disciples said to him, ＂Lord, let me go first and bury my father.＂

门徒中有一个对他说：“主，请许我先去埋葬我的父亲。”

22 16 But Jesus answered him, ＂Follow me, and let the dead bury their dead.＂

耶稣对他说：“你跟随我罢！任凭死人去埋葬他们的死人！”

23 17 He got into a boat and his disciples followed him.

耶稣上了船，他的门徒跟随着他。

24 Suddenly a violent storm 18 came up on the sea, so that the boat was being swamped by waves; but he was asleep.

忽然海里起了大震荡，以致那船为浪所掩盖，耶稣却睡着了。

25 They came and woke him, saying, ＂Lord, save us! 19 We are perishing!＂

他们遂前来唤醒他说：“主！救命啊！我们要丧亡了。”

26 He said to them, ＂Why are you terrified, O you of little faith?＂ 20 Then he got up, rebuked the winds and the sea, and there was great calm.

耶稣对他们说：“小信德的人啊！你们为什么胆怯？”就起来叱责风和海，遂大为平静。

27 The men were amazed and said, ＂What sort of man is this, whom even the winds and the sea obey?＂

那些人惊讶说：“这是怎样的一个人呢？竟连风和海也听从他！”

28 When he came to the other side, to the territory of the Gadarenes, 21 two demoniacs who were coming from the tombs met him. They were so savage that no one could travel by that road.

耶稣来到对岸加达辣人的地方，有两个附魔的人从坟墓里走出，向他走来；他们异常凶猛，以致没有人能从那条路上经过。

29 They cried out, ＂What have you to do with us, 22 Son of God? Have you come here to torment us before the appointed time?＂

他们喊说：“天主子，我们与你有什么相干？时期还没有到，你就来这里苦害我们吗？”

30 Some distance away a herd of many swine was feeding. 23

离他们很远，有一大群猪正在牧放。

31 The demons pleaded with him, ＂If you drive us out, send us into the herd of swine.＂

魔鬼恳求耶稣说：“你若驱逐我们，就赶我们进入猪群吧！”

32 And he said to them, ＂Go then!＂ They came out and entered the swine, and the whole herd rushed down the steep bank into the sea where they drowned.

耶稣对他们说：“去吧！”魔鬼就出来进入猪内；忽然全群猪从山崖上直冲入海，死在水里。

33 The swineherds ran away, and when they came to the town they reported everything, including what had happened to the demoniacs.

放猪的便逃走，来到城里，把这一切和附魔人的事都报告了。

34 Thereupon the whole town came out to meet Jesus, and when they saw him they begged him to leave their district.

全城的人就出来会见耶稣，一见了他，就求他离开他们的境界。

Footnotes(注解)

1 [8:1-9:38] This narrative section of the second book of the gospel is composed of nine miracle stories, most of which are found in Mark, although Matthew does not follow the Marcan order and abbreviates the stories radically. The stories are arranged in three groups of three, each group followed by a section composed principally of sayings of Jesus about discipleship. Matthew 9:35 is an almost verbatim repetition of Matthew 4:23. Each speaks of Jesus' teaching, preaching, and healing. The teaching and preaching form the content of Matthew 5-7; the healing, that of Matthew 8-9. Some scholars speak of a portrayal of Jesus as ＂Messiah of the Word＂ in Matthew 5-7 and ＂Messiah of the Deed＂ in Matthew 8-9. That is accurate so far as it goes, but there is also a strong emphasis on discipleship in Matthew 8-9; these chapters have not only christological but ecclesiological import.

2 [2] A leper: see the note on Mark 1:40.

3 [4] Cf Lev 14:2-9. That will be proof for them: the Greek can also mean ＂that will be proof against them.＂ It is not clear whether them refers to the priests or the people.

4 [5-13] This story comes from Q (see Luke 7:1-10) and is also reflected in John 4:46-54. The similarity between the Q story and the Johannine is due to a common oral tradition, not to a common literary source. As in the later story of the daughter of the Canaanite woman (Matthew 15:21-28) Jesus here breaks with his usual procedure of ministering only to Israelites and anticipates the mission to the Gentiles.

5 [5] A centurion: a military officer commanding a hundred men. He was probably in the service of Herod Antipas, tetrarch of Galilee; see the note on Matthew 14:1.

6 [8-9] Acquainted by his position with the force of a command, the centurion expresses faith in the power of Jesus' mere word.

7 [10] In no one in Israel: there is good textual attestation (e.g., Codex Sinaiticus) for a reading identical with that of Luke 7:9, ＂not even in Israel.＂ But that seems to be due to a harmonization of Matthew with Luke.

8 [11-12] Matthew inserts into the story a Q saying (see Luke 13:28-29) about the entrance of Gentiles into the kingdom and the exclusion of those Israelites who, though descended from the patriarchs and members of the chosen nation (the children of the kingdom), refused to believe in Jesus. There will be wailing and grinding of teeth: the first occurrence of a phrase used frequently in this gospel to describe final condemnation (Matthew 13:42, 50; 22:13; 24:51; 25:30). It is found elsewhere in the New Testament only in Luke 13:28.

9 [14-15] Cf Mark 1:29-31. Unlike Mark, Matthew has no implied request by others for the woman's cure. Jesus acts on his own initiative, and the cured woman rises and waits not on ＂them＂ (Mark 1:31) but on him.

10 [16] By a word: a Matthean addition to Mark 1:34; cf 8:8.

11 [17] This fulfillment citation from Isaiah 53:4 follows the MT, not the LXX. The prophet speaks of the Servant of the Lord who suffers vicariously for the sins (＂infirmities＂) of others; Matthew takes the infirmities as physical afflictions.

12 [18-22] This passage between the first and second series of miracles about following Jesus is taken from Q (see Luke 9:57-62). The third of the three sayings found in the source is absent from Matthew.

13 [18] The other side: i.e., of the Sea of Galilee.

14 [19] Teacher: for Matthew, this designation of Jesus is true, for he has Jesus using it of himself (Matthew 10:24, 25; 23:8; 26:18), yet when it is used of him by others they are either his opponents (Matthew 9:11; 12:38; 17:24; 22:16, 24, 36) or, as here and in Matthew 19:16, well-disposed persons who cannot see more deeply. Thus it reveals an inadequate recognition of who Jesus is.

15 [20] Son of Man: see the note on Mark 8:31. This is the first occurrence in Matthew of a term that appears in the New Testament only in sayings of Jesus, except for Acts 7:56 and possibly Matthew 9:6 (Mark 2:10; Luke 5:24). In Matthew it refers to Jesus in his ministry (seven times, as here), in his passion and resurrection (nine times, e.g., Matthew 17:22), and in his glorious coming at the end of the age (thirteen times, e.g., Matthew 24:30).

16 [22] Let the dead bury their dead: the demand of Jesus overrides what both the Jewish and the Hellenistic world regarded as a filial obligation of the highest importance. See the note on Luke 9:60.

17 [23] His disciples followed him: the first miracle in the second group (Matthew 8:23-9:8) is introduced by a verse that links it with the preceding sayings by the catchword ＂follow.＂ In Mark the initiative in entering the boat is taken by the disciples (Mark 4:35-41); here, Jesus enters first and the disciples follow.

18 [24] Storm: literally, ＂earthquake,＂ a word commonly used in apocalyptic literature for the shaking of the old world when God brings in his kingdom. All the synoptics use it in depicting the events preceding the parousia of the Son of Man (Matthew 24:7; Mark 13:8; Luke 21:11). Matthew has introduced it here and in his account of the death and resurrection of Jesus (Matthew 27:51-54; 28:2).

19 [25] The reverent plea of the disciples contrasts sharply with their reproach of Jesus in Mark 4:38.

20 [26] You of little faith: see the note on Matthew 6:30. Great calm: Jesus' calming the sea may be meant to recall the Old Testament theme of God's control over the chaotic waters (Psalm 65:8; 89:10; 93:3-4; 107:29).

21 [28] Gadarenes: this is the reading of Codex Vaticanus, supported by other important textual witnesses. The original reading of Codex Sinaiticus was Gazarenes, later changed to Gergesenes, and a few versions have Gerasenes. Each of these readings points to a different territory connected, respectively, with the cities Gadara, Gergesa, and Gerasa (modern Jerash). There is the same confusion of readings in the parallel texts, Mark 5:1 and Luke 8:26; there the best reading seems to be ＂Gerasenes,＂ whereas ＂Gadarenes＂ is probably the original reading in Matthew. The town of Gadara was about five miles southeast of the Sea of Galilee, and Josephus (Life 9:42) refers to it as possessing territory that lay on that sea. Two demoniacs: Mark (5:1-20) has one.

22 [29] What have you to do with us?: see the note on John 2:4. Before the appointed time: the notion that evil spirits were allowed by God to afflict human beings until the time of the final judgment is found in Enoch 16:1 and Jubilees 10:7-10.

23 [30] The tending of pigs, animals considered unclean by Mosaic law (Lev 11:6-7), indicates that the population was Gentile.

Matthew
Chapter 9

1 1 He entered a boat, made the crossing, and came into his own town.

耶稣上船过海，来到了自己的城。

2 And there people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, ＂Courage, child, your sins are forgiven.＂

看，有人给他送来一个躺在床上的瘫子，耶稣一见他们的信心，就对瘫子说：“孩子，你放心，你的罪赦了。”

3 At that, some of the scribes 2 said to themselves, ＂This man is blaspheming.＂

经师中有几个人心里说：“这人说了亵渎的话。”

4 Jesus knew what they were thinking, and said, ＂Why do you harbor evil thoughts?

耶稣看透他们的心意，说：“你们为什么心里思念恶事呢？

5 Which is easier, to say, ‘Your sins are forgiven,' or to say, ‘Rise and walk'?

什么比较容易呢？是说：你的罪赦了，或是说：起来行走吧？

6 3 But that you may know that the Son of Man has authority on earth to forgive sins＂ --he then said to the paralytic, ＂Rise, pick up your stretcher, and go home.＂

为叫你们知道，人子在地上有赦罪的权柄──就对瘫子说：起来，拿起你的床，回家去吧！”

7 He rose and went home.

那人就起来，回家去了。

8 4 When the crowds saw this they were struck with awe and glorified God who had given such authority to human beings.

群众见了，就都害怕起来，遂归光荣于天主，因他赐给了人们这样大的权柄。

9 5 6 As Jesus passed on from there, he saw a man named Matthew sitting at the customs post. He said to him, ＂Follow me.＂ And he got up and followed him.

耶稣从那里前行，看见一个人在税关那里坐着，名叫玛窦，对他说：“跟随我！”他就起来跟随了耶稣。

10 While he was at table in his house, 7 many tax collectors and sinners came and sat with Jesus and his disciples.

当耶稣在屋里坐席时，有许多税吏和罪人也来同耶稣和他的门徒一起坐席。

11 The Pharisees saw this and said to his disciples, ＂Why does your teacher 8 eat with tax collectors and sinners?＂

法利塞人看见，就对他的门徒说：”你们的老师为什么同税吏和罪人一起进食呢？”

12 He heard this and said, ＂Those who are well do not need a physician, but the sick do. 9

耶稣听见了，就说：“不是健康的人须要医生，而是有病的人。

13 Go and learn the meaning of the words, ‘I desire mercy, not sacrifice.' 10 I did not come to call the righteous but sinners.＂

你们去研究一下：‘我喜欢仁爱胜过祭献’是什么意思；我不是来召义人，而是来召罪人。”

14 Then the disciples of John approached him and said, ＂Why do we and the Pharisees fast (much), but your disciples do not fast?＂

那时，若翰的门徒来到他跟前说：“为什么我们和法利塞人多次禁食，而你的门徒却不禁食呢？”

15 Jesus answered them, ＂Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. 11

耶稣对他们说：“伴郎岂能当新郎与他们在一起的时候悲哀？但日子将要来到；当新郎从他们中被劫去时，那时他们就要禁食了。

16 No one patches an old cloak with a piece of unshrunken cloth, 12 for its fullness pulls away from the cloak and the tear gets worse.

没有人用未漂过的布作补钉，补在旧衣服上的，因为补上的必扯裂了旧衣，破绽就更加坏了。

17 People do not put new wine into old wineskins. Otherwise the skins burst, the wine spills out, and the skins are ruined. Rather, they pour new wine into fresh wineskins, and both are preserved.＂

也没有人把新酒装入旧皮囊里的，不然，皮囊一破裂，酒也流了，皮囊也坏了；而是应把新酒装在新皮囊里，两样就都得保全。”

18 13 While he was saying these things to them, an official 14 came forward, knelt down before him, and said, ＂My daughter has just died. But come, lay your hand on her, and she will live.＂

耶稣向他们说这话的时候，有一位首长前来跪拜他说：“我的女儿刚才死了，可是请你来，把你的手放在她身上，她必会活。”

19 Jesus rose and followed him, and so did his disciples.

耶稣起来跟他去了；他的门徒也跟了去。

20 A woman suffering hemorrhages for twelve years came up behind him and touched the tassel 15 on his cloak.

看，有一个患血漏十二年的女人，从后面走近，摸了他的衣服繸头，

21 She said to herself, ＂If only I can touch his cloak, I shall be cured.＂

因为她心里想：“只要我一摸他的衣服，我就会好了。”

22 Jesus turned around and saw her, and said, ＂Courage, daughter! Your faith has saved you.＂ And from that hour the woman was cured.

耶稣转过身来，看着她说：“女儿，放心吧！你的信德救了你。”从那时起，那女人就好了。

23 When Jesus arrived at the official's house and saw the flute players and the crowd who were making a commotion,

耶稣来到首长家里，看见吹笛的和乱哄哄的群众，

24 he said, ＂Go away! The girl is not dead but sleeping.＂ 16 And they ridiculed him.

就说：“你们走开吧！女孩子没有死，只是睡着了。”他们都讥笑他。

25 When the crowd was put out, he came and took her by the hand, and the little girl arose.

把群, 众赶出去以后，耶稣就进去，拿起女孩子的手，小女孩就起来了。

26 And news of this spread throughout all that land.

这消息传遍了那整个地区。

27 17 And as Jesus passed on from there, two blind men followed (him), crying out, ＂Son of David, 18 have pity on us!＂

耶稣从那里前行，有两个瞎子跟着他喊说：“达味之子！可怜我们吧！”

28 When he entered the house, the blind men approached him and Jesus said to them, ＂Do you believe that I can do this?＂ ＂Yes, Lord,＂ they said to him.

他一来到家，瞎子便走到他跟前；耶稣对他们说：“你们信我能作这事吗？”他们对他说：“是，主！”

29 Then he touched their eyes and said, ＂Let it be done for you according to your faith.＂

于是耶稣摸他们的眼说：“照你们的信德，给你们成就吧！”

30 And their eyes were opened. Jesus warned them sternly, ＂See that no one knows about this.＂

他们的眼便开了。耶稣严厉警戒他们说：“你们当心，不要使任何人知道。”

31 But they went out and spread word of him through all that land.

但他们出去，就在那整个地区把他传扬开了。

32 As they were going out, 19 a demoniac who could not speak was brought to him,

他们出去后，看，有人给耶稣送来一个附魔的哑吧。

33 and when the demon was driven out the mute person spoke. The crowds were amazed and said, ＂Nothing like this has ever been seen in Israel.＂

魔鬼一被赶出去，哑吧就说出话来。群众惊奇说：“在以色列从未出现过这样的事情。”

34 20 But the Pharisees said, ＂He drives out demons by the prince of demons.＂

但法利塞人们却说：“他是仗赖魔王驱魔。”

35 21 Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness.

耶稣周游各城各村，在他们的会堂内施教，宣讲天国的福音，治好一切疾病，一切灾殃。

36 At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, 22 like sheep without a shepherd.

他一见到群众，就对他们动了慈心，因为他们困苦流离，像没有牧人的羊。

37 23 Then he said to his disciples, ＂The harvest is abundant but the laborers are few;

于是对自己的门徒说：“庄稼固多，工人却少，

38 so ask the master of the harvest to send out laborers for his harvest.＂

所以你们应当求庄稼的主人派遣工人，来收他的庄稼。”

Footnotes（注解）

1 [1] His own town: Capernaum; see Matthew 4:13.

2 [3] Scribes: see the note on Mark 2:6. Matthew omits the reason given in the Marcan story for the charge of blasphemy: ＂Who but God alone can forgive sins?＂ (Mark 2:7).

3 [6] It is not clear whether ＂But that you may know . . . to forgive sins＂ is intended to be a continuation of the words of Jesus or a parenthetical comment of the evangelist to those who would hear or read this gospel. In any case, Matthew here follows the Marcan text.

4 [8] Who had given such authority to human beings: a significant difference from Mark 2:12 (＂They . . . glorified God, saying, ＂We have never seen anything like this' ＂). Matthew's extension to human beings of the authority to forgive sins points to the belief that such authority was being claimed by Matthew's church.

5 [9-17] In this section the order is the same as that of Mark 2:13-22.

6 [9] A man named Matthew: Mark names this tax collector Levi (Mark 2:14). No such name appears in the four lists of the twelve who were the closest companions of Jesus (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13 [eleven, because of the defection of Judas Iscariot]), whereas all four list a Matthew, designated in Matthew 10:3 as ＂the tax collector.＂ The evangelist may have changed the ＂Levi＂ of his source to Matthew so that this man, whose call is given special notice, like that of the first four disciples (Matthew 4:18-22), might be included among the twelve. Another reason for the change may be that the disciple Matthew was the source of traditions peculiar to the church for which the evangelist was writing.

7 [10] His house: it is not clear whether his refers to Jesus or Matthew. Tax collectors: see the note on Matthew 5:46. Table association with such persons would cause ritual impurity.

8 [11] Teacher: see the note on Matthew 8:19.

9 [12] See the note on Mark 2:17.

10 [13] Go and learn . . . not sacrifice: Matthew adds the prophetic statement of Hosea 6:6 to the Marcan account (see also Matthew 12:7). If mercy is superior to the temple sacrifices, how much more to the laws of ritual impurity.

11 [15] Fasting is a sign of mourning and would be as inappropriate at this time of joy, when Jesus is proclaiming the kingdom, as it would be at a marriage feast. Yet the saying looks forward to the time when Jesus will no longer be with the disciples visibly, the time of Matthew's church. Then they will fast: see Didache 8:1.

12 [16-17] Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus' teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law.

13 [18-34] In this third group of miracles, the first (Matthew 9:18-26) is clearly dependent on Mark (Mark 5:21-43). Though it tells of two miracles, the cure of the woman had already been included within the story of the raising of the official's daughter, so that the two were probably regarded as a single unit. The other miracles seem to have been derived from Mark and Q respectively, though there Matthew's own editing is much more evident.

14 [18] Official: literally, ＂ruler.＂ Mark calls him ＂one of the synagogue officials＂ (Mark 5:22). My daughter has just died: Matthew heightens the Marcan ＂my daughter is at the point of death＂ (Mark 5:23).

15 [20] Tassel: possibly ＂fringe.＂ The Mosaic law prescribed that tassels be worn on the corners of one's garment as a reminder to keep the commandments (see Numbers 15:37-39; Deut 22:12).

16 [24] Sleeping: sleep is a biblical metaphor for death (see Psalm 87:6 LXX; Daniel 12:2; 1 Thes 5:10). Jesus' statement is not a denial of the child's real death, but an assurance that she will be roused from her sleep of death.

17 [27-31] This story was probably composed by Matthew out of Mark's story of the healing of a blind man named Bartimaeus (Mark 10:46-52). Mark places the event late in Jesus' ministry, just before his entrance into Jerusalem, and Matthew has followed his Marcan source at that point in his gospel also (see Matthew 20:29-34). In each of the Matthean stories the single blind man of Mark becomes two. The reason why Matthew would have given a double version of the Marcan story and placed the earlier one here may be that he wished to add a story of Jesus' curing the blind at this point in order to prepare for Jesus' answer to the emissaries of the Baptist (Matthew 11:4-6) in which Jesus, recounting his works, begins with his giving sight to the blind.

18 [27] Son of David: this messianic title is connected once with the healing power of Jesus in Mark (Mark 10:47-48) and Luke (Luke 18:38-39) but more frequently in Matthew (see also Matthew 12:23; 15:22; 20:30-31).

19 [32-34] The source of this story seems to be Q (see Luke 11:14-15). As in the preceding healing of the blind, Matthew has two versions of this healing, the later in Matthew 12:22-24 and the earlier here.

20 [34] This spiteful accusation foreshadows the growing opposition to Jesus in Matthew 11; 12.

21 [35] See the notes on Matthew 4:23-25; Matthew 8:1-9:38.

22 [36] See Mark 6:34; Numbers 27:17; 1 Kings 22:17.

23 [37-38] This Q saying (see Luke 10:2) is only imperfectly related to this context. It presupposes that only , , God (the master of the harvest) can take the initiative in sending out preachers of the gospel, whereas in Matthew's sett, ing it leads into Matthew 10 where Jesus does so.

Matthew
Chapter 10

1 1 Then he summoned his twelve disciples 2 and gave them authority over unclean spirits to drive them out and to cure every disease and every illness.

耶稣将他的十二门徒叫来，授给他们制伏邪魔的权柄，可以驱逐邪魔，医治各种病症，各种疾苦。

2 The names of the twelve apostles 3 are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;

这是十二宗徒的名字：第一个是称为伯多禄的西满，和他的兄弟安德肋，载伯德的儿子雅各伯和他的弟弟若望，

3 Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus;

斐理伯和巴尔多禄茂，多默和税吏玛窦，阿耳斐的儿子雅各伯和达陡，

4 Simon the Cananean, and Judas Iscariot who betrayed him.

热诚者西满和负卖耶稣的犹达斯依斯加略。

5 Jesus sent out these twelve 4 after instructing them thus, ＂Do not go into pagan territory or enter a Samaritan town.

耶稣派遣这十二人，嘱咐他们说：“外邦人的路，你们不要走；撒玛利雅人的城，你们不要进；

6 Go rather to the lost sheep of the house of Israel.

你们宁可往以色列家迷失了的羊那里去。

7 As you go, make this proclamation: ‘The kingdom of heaven is at hand.'

你们在路上应宣讲说：天国临近了。

8 5 Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give.

病人，你们要治好；死人，你们要复活；癞病人，你们要洁净；魔鬼，你们要驱逐，你们白白得来的，也要白白分施。

9 Do not take gold or silver or copper for your belts;

你不要在腰带里备下金、银、铜钱；

10 no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep.

路上不要带口袋，也不要带两件内衣，也不要穿鞋，也不要带棍杖，因为工人自当有他的食物。

11 Whatever town or village you enter, look for a worthy person in it, and stay there until you leave.

你们不论进了那一城或那一村，查问其中谁是当得起的，就住在那里，直到你们离去。

12 As you enter a house, wish it peace.

你们进那一家时，要向它请安。

13 If the house is worthy, let your peace come upon it; if not, let your peace return to you. 6

倘若这一家是堪当的，你们的平安就必降临到这一家；倘若是不堪当的，你们的平安仍归于你们。

14 7 Whoever will not receive you or listen to your words--go outside that house or town and shake the dust from your feet.

谁若不接待你们，也不听你们的话，当你们从那一家或那一城出来时，应把尘土由你们的脚上拂去。

15 Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.

我实在告诉你们：在审判的日子，索多玛和哈摩辣地所受的惩罚，比那座城所受的还要轻。

16 ＂Behold, I am sending you like sheep in the midst of wolves; so be shrewd as serpents and simple as doves.

看，我派遣你们好像羊进入狼群中，所以你们要机警如同蛇，纯朴如同鸽子。

17 8 But beware of people, for they will hand you over to courts and scourge you in their synagogues,

你们要提防世人，因为他们要把你们交给公议会，要在他们的会堂里鞭打你们；

18 and you will be led before governors and kings for my sake as a witness before them and the pagans.

并且你们要为我的缘故，被带到总督和君王前，对他们和外邦人作证。

19 When they hand you over, do not worry about how you are to speak or what you are to say. You will be given at that moment what you are to say.

当人把你们交出时，你们不要思虑：怎么说，或说什么，因为在那时刻，自会赐给你们应说什么。

20 For it will not be you who speak but the Spirit of your Father speaking through you.

因为说话的不是你们，而是你们父的圣神在你们内说话。

21 9 Brother will hand over brother to death, and the father his child; children will rise up against parents and have them put to death.

兄弟要将兄弟，父亲要将儿子置于死地，儿女也要起来反对父母，要将他们害死。

22 You will be hated by all because of my name, but whoever endures to the end 10 will be saved.

你们为了我的名字，要被众人所恼恨；唯独坚持到底的，才可得救。

23 When they persecute you in one town, flee to another. Amen, I say to you, you will not finish the towns of Israel before the Son of Man comes. 11

但是，几时人们在这城迫害你们，你们就逃往另一城去；我实在告诉你们；直到人子来到时，你们还未走完以色列的城邑。

24 No disciple is above his teacher, no slave above his master.

没有徒弟胜过师傅的，也没有仆人胜过他主人的；

25 It is enough for the disciple that he become like his teacher, for the slave that he become like his master. If they have called the master of the house Beelzebul, 12 how much more those of his household!

徒弟能如他的师傅一样，仆人能如他的主人一样，也就够了。若人们称家主为“贝耳则步”，对他的家人更该怎样呢？

26 ＂Therefore do not be afraid of them. Nothing is concealed that will not be revealed, nor secret that will not be known. 13

所以你们不要害怕他们；因为没有遮掩的事，将来不被揭露的；也没有隐藏的事，将来不被知道的。

27 What I say to you in the darkness, speak in the light; what you hear whispered, proclaim on the housetops.

我在暗中给你们所说的，你们要在光天化日之下报告出来；你们由耳语所听到的，要在屋顶上张扬出来。

28 And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna.

你们不要害怕那杀害肉身，而不能杀害灵魂的；但更要害怕那能使灵魂和肉身陷于地狱中的。



29 Are not two sparrows sold for a small coin? Yet not one of them falls to the ground without your Father's knowledge.



两只麻雀不是卖一个铜钱吗？但若没有你们天父的许可，它们中连一只也不会掉在地上。

30 Even all the hairs of your head are counted.

就是你们的头发，也都一一数过了。

31 So do not be afraid; you are worth more than many sparrows.

所以，你们不要害怕；你们比许多麻雀还贵重呢！

32 14 Everyone who acknowledges me before others I will acknowledge before my heavenly Father.

凡在人前承认我的，我在我天上的父前也必承认他；

33 But whoever denies me before others, I will deny before my heavenly Father.

但谁若在人前否认我，我在我天上的父前也必否认他。

34 ＂Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword.

你们不要以为我来，是为把平安带到地上；我来不是为带平安，而是带刀剑，

35 For I have come to set a man‘against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law;

因为我来，是为叫人脱离自己的父亲，女儿脱离自己的母亲，儿媳脱离自己的婆母；

36 and one's enemies will be those of his household.'

所以，人的仇敌，就是自己的家人。

37 ＂Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me;

谁爱父亲或母亲超过我，不配是我的；谁爱儿子或女儿超过我，不配是我的。

38 and whoever does not take up his cross 15 and follow after me is not worthy of me.

谁不背起自己的十字架跟随我，不配是我的。

39 16 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.

谁获得自己的性命，必要丧失性命；谁为我的缘故，丧失了自己的性命，必要获得性命。

40 ＂Whoever receives you receives me, 17 and whoever receives me receives the one who sent me.

谁接纳你们，就是接纳我；谁接纳我，就是接纳那派遣我来的。

41 18 Whoever receives a prophet because he is a prophet will receive a prophet's reward, and whoever receives a righteous man because he is righteous will receive a righteous man's reward.

谁接纳一位先知，因他是先知，将领受先知的赏报；谁接纳一位义人，因他是义人，将领受义人的赏报。

42 And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple--amen, I say to you, he will surely not lose his reward.＂

谁若只给这些小子中的一个，一杯凉水喝，因他是门徒，我实在告诉你们，他决失不了他的赏报。

Footnotes(注解)

1 [10:1-11:1] After an introductory narrative (Matthew 10:1-4), the second of the discourses of the gospel. It deals with the mission now to be undertaken by the disciples (Matthew 10:5-15), but the perspective broadens and includes the missionary activity of the church between the time of the resurrection and the parousia. 2 His twelve disciples: although, unlike Mark (Mark 3:13-14) and Luke (Luke 6:12-16), Matthew has no story of Jesus' choosing the Twelve, he assumes that the group is known to the reader. The earliest New Testament text to speak of it is 1 Cor 15:5. The number probably is meant to recall the twelve tribes of Israel and implies Jesus' authority to call all Israel into the kingdom. While Luke (Luke 6:13) and probably Mark (Mark 4:10, 34) distinguish between the Twelve and a larger group also termed disciples, Matthew tends to identify the disciples and the Twelve. Authority . . . every illness: activities the same as those of Jesus; see Matthew 4:23; Matthew 9:35; 10:8. The Twelve also share in his proclamation of the kingdom (Matthew 10:7). But although he teaches (Matthew 4:23; 7:28; 9:35), they do not. Their commission to teach comes only after Jesus' resurrection, after they have been fully instructed by him (Matthew 28:20).

3 [2-4] Here, for the only time in Matthew, the Twelve are designated apostles. The word ＂apostle＂ means ＂one who is sent,＂ and therefore fits the situation here described. In the Pauline letters, the place where the term occurs most frequently in the New Testament, it means primarily one who has seen the risen Lord and has been commissioned to proclaim the resurrection. With slight variants in Luke and Acts, the names of those who belong to this group are the same in the four lists given in the New Testament (see the note on Matthew 9:9). Cananean: this represents an Aramaic word meaning ＂zealot.＂ The meaning of that designation is unclear (see the note on Luke 6:15).

4 [5-6] Like Jesus (Matthew 15:24), the Twelve are sent only to Israel. This saying may reflect an original Jewish Christian refusal of the mission to the Gentiles, but for Matthew it expresses rather the limitation that Jesus himself observed during his ministry.

5 [8-11] The Twelve have received their own call and mission through God's gift, and the benefits they confer are likewise to be given freely. They are not to take with them money, provisions, or unnecessary clothing; their lodging and food will be provided by those who receive them.

6 [13] The greeting of peace is conceived of not merely as a salutation but as an effective word. If it finds no worthy recipient, it will return to the speaker.

7 [14] Shake the dust from your feet: this gesture indicates a complete disassociation from such unbelievers.

8 [17] The persecutions attendant upon the post-resurrection mission now begin to be spoken of. Here Matthew brings into the discourse sayings found in Mark 13 which deals with events preceding the parousia.

9 [21] See Micah 7:6 which is cited in Matthew 10:35, 36.

10 [22] To the end: the original meaning was probably ＂until the parousia.＂ But it is not likely that Matthew expected no missionary disciples to suffer death before then, since he envisages the martyrdom of other Christians (Matthew 10:21). For him, the end is probably that of the individual's life (see Matthew 10:28).

11 [23] Before the Son of Man comes: since the coming of the Son of Man at the end of the age had not taken place when this gospel was written, much less during the mission of the Twelve during Jesus' ministry, Matthew cannot have meant the coming to refer to the parousia. It is difficult to know what he understood it to be: perhaps the ＂proleptic parousia＂ of Matthew 28:16-20, or the destruction of the temple in A.D. 70, viewed as a coming of Jesus in judgment on unbelieving Israel.

12 [25] Beelzebul: see Matthew 9:34 for the charge linking Jesus with ＂the prince of demons,＂ who is named Beelzebul in Matthew 12:24. The meaning of the name is uncertain; possibly, ＂lord of the house.＂

13 [26] The concealed and secret coming of the kingdom is to be proclaimed by them, and no fear must be allowed to deter them from that proclamation.

14 [32-33] In the Q parallel (Luke 12:8-9), the Son of Man will acknowledge those who have acknowledged Jesus, and those who deny him will be denied (by the Son of Man) before the angels of God at the judgment. Here Jesus and the Son of Man are identified, and the acknowledgment or denial will be before his heavenly Father.

15 [38] The first mention of the cross in Matthew, explicitly that of the disciple, but implicitly that of Jesus (and follow after me). Crucifixion was a form of capital punishment used by the Romans for offenders who were not Roman citizens.

16 [39] One who denies Jesus in order to save one's earthly life will be condemned to everlasting destruction; loss of earthly life for Jesus' sake will be rewarded by everlasting life in the kingdom.

17 [40-42] All who receive the disciples of Jesus receive him, and God who sent him, and will be rewarded accordingly.

18 [41] A prophet: one who speaks in the name of God; here, the Christian prophets who proclaim the gospel. Righteous man: since righteousness is demanded of all the disciples, it is difficult to take the righteous man of this verse and one of these little ones (Matthew 10:42) as indicating different groups within the followers of Jesus. Probably all three designations are used here of Christian missionaries as such.

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.

Matthew
Chapter 12

1 1 At that time Jesus was going through a field of grain on the sabbath. His disciples were hungry and began to pick the heads 2 of grain and eat them.

那时，耶稣在安息日由麦田中经过：他的门徒饿了，开始掐麦穗吃。

2 When the Pharisees saw this, they said to him, ＂See, your disciples are doing what is unlawful to do on the sabbath.＂

法利塞人一见，便对他说：“看，你的门徒作安息日不许作的事。”

3 He said to them, 3 ＂Have you not read what David did when he and his companions were hungry,

耶稣对他们说：“你们没有念过：达味与那些同他一起的人，饥饿时，作了什么?

4 how he went into the house of God and ate the bread of offering, which neither he nor his companions but only the priests could lawfully eat?

他怎进了天主的殿，吃了供饼？这供饼原是不准他吃，也不准同他在一起的人吃，而是只许司祭吃的。

5 4 Or have you not read in the law that on the sabbath the priests serving in the temple violate the sabbath and are innocent?

或者你们在法律上没有念过：安息日，司祭在圣殿内违犯了安息日，也不算为罪过吗？

6 I say to you, something greater than the temple is here.

但我告诉你们：这里有比圣殿更大的。

7 5 If you knew what this meant,‘I desire mercy, not sacrifice,' you would not have condemned these innocent men.

假如你们了解‘我喜欢仁爱胜过祭献’是什么，你们就决不会判断无罪的人了，

8 6 For the Son of Man is Lord of the sabbath.＂

因为人子是安息日的主。”

9 Moving on from there, he went into their synagogue.

耶稣就离开那里，进了他们的会堂。

10 And behold, there was a man there who had a withered hand. They questioned him, ＂Is it lawful to cure on the sabbath?＂ 7 so that they might accuse him.

看，那里有一个人，他的一只手干枯了，他们问耶稣说：“安息日许不许治病?”为的是要控告他。

11 8 He said to them, ＂Which one of you who has a sheep that falls into a pit on the sabbath will not take hold of it and lift it out?

耶稣对他们说：“你们中谁有一只羊，假如安息日掉在坑里，而不把它抓住，拉上来呢？

12 How much more valuable a person is than a sheep. So it is lawful to do good on the sabbath.＂

人比羊贵重得多了！所以，安息日是许可行善的。”

13 Then he said to the man, ＂Stretch out your hand.＂ He stretched it out, and it was restored as sound as the other.

于是给那人说：“伸出你的手来！”那人一伸出来，手就完好如初，同另一只手一样。

14 But the Pharisees 9 went out and took counsel against him to put him to death.

法利塞人出去，商讨怎么陷害耶稣，怎样除灭他。

15 10 11 When Jesus realized this, he withdrew from that place. Many (people) followed him, and he cured them all,

耶稣知道了，就离开那里；有许多人跟随他，他都治好了他们；

16 but he warned them not to make him known.

且警告他们不要将他传扬出去；

17 This was to fulfill what had been spoken through Isaiah the prophet:

这是为应验那藉依撒意亚先知所说的话：

18 ＂Behold, my servant whom I have chosen, my beloved in whom I delight; I shall place my spirit upon him, and he will proclaim justice to the Gentiles.

‘看，我的仆人，他是我所拣选，我所钟爱的；他是我心灵所喜悦的；我要使我的神住在他身上，他必向外邦人传布真道。

19 He will not contend 12 or cry out, nor will anyone hear his voice in the streets.

他不争辩，也不喧嚷，在街市上没有人听到他的声音；

20 A bruised reed he will not break, a smoldering wick he will not quench, until he brings justice to victory.

已压破的芦苇，他不折断；将熄灭的灯心，他不吹灭，直到他使真道胜利。

21 And in his name the Gentiles will hope.＂ 13

外邦人将要期待他的名字。’

22 14 Then they brought to him a demoniac who was blind and mute. He cured the mute person so that he could speak and see. ｜

那时，有人给他领来一个又瞎又哑的附魔人，耶稣治好了他，以致这哑吧能说话，也能看见。

23 15 All the crowd was astounded, and said, ＂Could this perhaps be the Son of David?＂

群众都惊奇说：“莫非这人是达味之子吗？”

24 16 But when the Pharisees heard this, they said, ＂This man drives out demons only by the power of Beelzebul, the prince of demons.＂

法利塞人听了，说：“这人驱魔，无非是仗赖魔王贝耳则步。”

25 But he knew what they were thinking and said to them, 17 ＂Every kingdom divided against itself will be laid waste, and no town or house divided against itself will stand.

耶稣知道了他们的意念，就对他们说：“凡一国自相纷争，必成废墟；凡一城或一家自相纷争，必不得存立。

26 And if Satan drives out Satan, he is divided against himself; how, then, will his kingdom stand?

如果撒殚驱逐撒殚，是自相纷争，那么他的国如何能存立呢？

27 And if I drive out demons by Beelzebul, by whom do your own people 18 drive them out? Therefore they will be your judges.

如果我仗赖贝耳则步驱魔，你们的子弟是仗赖谁驱魔？为此，他们将是你们的裁判者。

28 19 But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you.

如果我仗赖天主的神驱魔，那么，天主的国己来到你们中间了。

29 20 How can anyone enter a strong man's house and steal his property, unless he first ties up the strong man? Then he can plunder his house.

或者，一个人如何能进入一个壮士的家，抢他的家具？除非先把壮士捆住，然后才抢他的家。

30 21 Whoever is not with me is against me, and whoever does not gather with me scatters.

不随同我的，就是反对我；不与我收集的，就是分散。

31 Therefore, I say to you, every sin and blasphemy will be forgiven people, but blasphemy against the Spirit 22 will not be forgiven.

为此，我告诉你们：一切罪过和亵渎，人都可得赦免；但是亵渎圣神的罪，必不得赦免；

32 And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks against the holy Spirit will not be forgiven, either in this age or in the age to come.

凡出言干犯人子的，可得赦免；但出言干犯圣神的，在今世及来世，都不得赦免。”

33 ＂Either declare 23 the tree good and its fruit is good, or declare the tree rotten and its fruit is rotten, for a tree is known by its fruit.

你们或者说树好，它的果子也好；或者说树坏，它的果子也坏，因为由果子可认出树来。

34 24 You brood of vipers, how can you say good things when you are evil? For from the fullness of the heart the mouth speaks.

毒蛇的种类哪！你们既是恶的，怎能说出善来？因为心里充满什么，口里就说什么。

35 A good person brings forth good out of a store of goodness, but an evil person brings forth evil out of a store of evil.

善人从善库里，取出善来；恶人从恶库里，取出恶来。

36 25 I tell you, on the day of judgment people will render an account for every careless word they speak.

但我告诉你们：人所说的每句废话，在审判之日，都要交账，

37 By your words you will be acquitted, and by your words you will be condemned.＂

因为凭你的话，要定你为义人；也凭你的话，要定你为罪人。”

38 26 Then some of the scribes and Pharisees said to him, ＂Teacher, 27 we wish to see a sign from you.＂

那时，有几个经师和法利塞人对耶稣说：“师傅，我们愿意你显示一个征兆给我们看。”

39 He said to them in reply, ＂An evil and unfaithful 28 generation seeks a sign, but no sign will be given it except the sign of Jonah the prophet.

他回答他们说：“邪恶淫乱的世代要求征兆，但除了约纳先知的征兆外，必不给它其它的征兆。

40 Just as Jonah was in the belly of the whale three days and three nights, 29 so will the Son of Man be in the heart of the earth three days and three nights.

有如约纳曾在大鱼腹中三天三夜；同样，人子也要在地里三天三夜。

41 30 At the judgment, the men of Nineveh will arise with this generation and condemn it, because they repented at the preaching of Jonah; and there is something greater than Jonah here.

尼尼微人在审判时，将同这一代人起来，定他们的罪，因为尼尼微人因了约纳的宣讲而悔改了；看，这里有一位大于约纳的！

42 At the judgment the queen of the south will arise with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and there is something greater than Solomon here.

南方的女王，在审判时，将同这一代人起来，而定他们的罪，因为她从地极而来，听撒罗满的智慧，看，这里有一位大于撒罗满的！

43 31 ＂When an unclean spirit goes out of a person it roams through arid regions searching for rest but finds none.

邪魔由人身上出来以后，走遍干旱之地，寻找一个安息之所，却没有寻着；

44 Then it says,‘I will return to my home from which I came.' But upon returning, it finds it empty, swept clean, and put in order.

他于是说：我要回到我出来的那间屋里去。他来到后，见里面空着，打扫干净，装饰整齐，

45 Then it goes and brings back with itself seven other spirits more evil than itself, and they move in and dwell there; and the last condition of that person is worse than the first. Thus it will be with this evil generation.＂

就去，另外带了七个比他更恶的魔鬼来，进去，住在那里；那人末后的处境就比以前的更坏了。对这邪恶的世代也必是这样。”

46 32 While he was still speaking to the crowds, his mother and his brothers appeared outside, wishing to speak with him.

耶稣还同群众说话的时候，看，他的母亲和他的兄弟，站在外边，想要同他说话。

47 (Someone told him, ＂Your mother and your brothers are standing outside, asking to speak with you.＂) 33

有人告诉他说：“看！你的母亲同你的兄弟，站在外边，想要同你说话。”

48 But he said in reply to the one who told him, ＂Who is my mother? Who are my brothers?＂

他却回答那告诉他的人说：“谁是我的母亲？谁是我的兄弟？”

49 And stretching out his hand toward his disciples, he said, ＂Here are my mother and my brothers.

遂伸出他的手，指着自己的门徒说：“看！我的母亲，我的兄弟！

50 For whoever does the will of my heavenly Father is my brother, and sister, and mother.＂

不拘谁遵行我在天之父的意旨，他就是我的兄弟、姊妹和母亲。”

Footnotes(注解)

1 [1-14] Matthew here returns to the Marcan order that he left in Matthew 9:18. The two stories depend on Mark 2:23-28; 3:1-6 respectively, and are the only places in either gospel that deal explicitly with Jesus' attitude toward sabbath observance.

2 [1-2] The picking of the heads of grain is here equated with reaping, which was forbidden on the sabbath (Exodus 34:21).

3 [3-4] See 1 Sam 21:2-7. In the Marcan parallel (Mark 2:25-26) the high priest is called Abiathar, although in 1 Sam this action is attributed to Ahimelech. The Old Testament story is not about a violation of the sabbath rest; its pertinence to this dispute is that a violation of the law was permissible because of David's men being without food.

4 [5-6] This and the following argument (Matthew 12:7) are peculiar to Matthew. The temple service seems to be the changing of the showbread on the sabbath (Lev 24:8) and the doubling on the sabbath of the usual daily holocausts (Numbers 28:9-10). The argument is that the law itself requires work that breaks the sabbath rest, because of the higher duty of temple service. If temple duties outweigh the sabbath law, how much more does the presence of Jesus, with his proclamation of the kingdom (something greater than the temple), justify the conduct of his disciples.

5 [7] See the note on Matthew 9:13.

6 [8] The ultimate justification for the disciples' violation of the sabbath rest is that Jesus, the Son of Man, has supreme authority over the law.

Rabbinic tradition later than the gospels allowed relief to be given to a sufferer on the sabbath if life was in danger. This may also have been the view of Jesus' Pharisaic contemporaries. But the case here is not about one in danger of death.

8 [11] Matthew omits the question posed by Jesus in Mark 3:4 and substitutes one about rescuing a sheep on the sabbath, similar to that in Luke 14:5.

9 [14] See Mark 3:6. Here the plan to bring about Jesus' death is attributed to the Pharisees only. This is probably due to the situation of Matthew's church, when the sole opponents were the Pharisees.

10 [15-21] Matthew follows Mark 3:7-12 but summarizes his source in two verses (Matthew 12:15, 16) that pick up the withdrawal, the healings, and the command for silence. To this he adds a fulfillment citation from the first Servant Song (Isaiah 42:1-4) that does not correspond exactly to either the Hebrew or the LXX of that passage. It is the longest Old Testament citation in this gospel, emphasizing the meekness of Jesus, the Servant of the Lord, and foretelling the extension of his mission to the Gentiles.

11 [15] Jesus' knowledge of the Pharisees' plot and his healing all are peculiar to Matthew.

12 [19] The servant's not contending is seen as fulfilled in Jesus' withdrawal from the disputes narrated in Matthew 12:1-14.

13 [21] Except for a minor detail, Matthew here follows the LXX, although the meaning of the Hebrew (＂the coastlands will wait for his teaching＂) is similar.

14 [22-32] For the exorcism, see the note on Matthew 9:32-34. The long discussion combines Marcan and Q material (Mark 3:22-30; Luke 11:19-20, 23; 12:10). Mark 3:20-21 is omitted, with a consequent lessening of the sharpness of Matthew 12:48.

15 [23] See the note on Matthew 9:27.

16 [24] See the note on Matthew 10:25.

17 [25-26] Jesus' first response to the Pharisees' charge is that if it were true, Satan would be destroying his own kingdom.

18 [27] Besides pointing out the absurdity of the charge, Jesus asks how the work of Jewish exorcists (your own people) is to be interpreted. Are they, too, to be charged with collusion with Beelzebul? For an example of Jewish exorcism see Josephus, Antiquities 8,2,5, 42-49.

19 [28] The Q parallel (Luke 11:20) speaks of the ＂finger＂ rather than of the ＂spirit＂ of God. While the difference is probably due to Matthew's editing, he retains the kingdom of God rather than changing it to his usual ＂kingdom of heaven.＂ Has come upon you: see Matthew 4:17.

20 [29] A short parable illustrates what Jesus is doing. The strong man is Satan, whom Jesus has tied up and whose house he is plundering. Jewish expectation was that Satan would be chained up in the last days (Rev 20:2); Jesus' exorcisms indicate that those days have begun.

21 [30] This saying, already attached to the preceding verses in Q (see Luke 11:23), warns that there can be no neutrality where Jesus is concerned. Its pertinence in a context where Jesus is addressing not the neutral but the bitterly opposed is not clear. The accusation of scattering, however, does fit the situation. Jesus is the shepherd of God's people (Matthew 2:6), his mission is to the lost sheep of Israel (Matthew 15:24); the Pharisees, who oppose him, are guilty of scattering the sheep.

22 [31] Blasphemy against the Spirit: the sin of attributing to Satan (Matthew 12:24) what is the work of the Spirit of God (Matthew 12:28).

23 [33] Declare: literally, ＂make.＂ The meaning of this verse is obscure. Possibly it is a challenge to the Pharisees either to declare Jesus and his exorcisms good or both of them bad. A tree is known by its fruit; if the fruit is good, so must the tree be. If the driving out of demons is good, so must its source be.

24 [34] The admission of Jesus' goodness cannot be made by the Pharisees, for they are evil, and the words that proceed from their evil hearts cannot be good.

25 [36-37] If on the day of judgment people will be held accountable for even their careless words, the vicious accusations of the Pharisees will surely lead to their condemnation.

26 [38-42] This section is mainly from Q (see Luke 11:29-32). Mark 8:11-12, which Matthew has followed in Matthew 16:1-4, has a similar demand for a sign. The scribes and Pharisees refuse to accept the exorcisms of Jesus as authentication of his claims and demand a sign that will end all possibility of doubt. Jesus' response is that no such sign will be given. Because his opponents are evil and see him as an agent of Satan, nothing will convince them.

27 [38] Teacher: see the note on Matthew 8:19. In Matthew 16:1 the request is for a sign ＂from heaven＂ (Mark 8:11).

28 [39] Unfaithful: literally, ＂adulterous.＂ The covenant between God and Israel was portrayed as a marriage bond, and unfaithfulness to the covenant as adultery; cf Hosea 2:4-14; Jeremiah 3:6-10.

29 [40] See Jonah 2:1. While in Q the sign was simply Jonah's preaching to the Ninevites (Luke 11:30, 32), Matthew here adds Jonah's sojourn in the belly of the whale for three days and three nights, a prefigurement of Jesus' sojourn in the abode of the dead and, implicitly, of his resurrection.

30 [41-42] The Ninevites who repented (see Jonah 3:1-10) and the queen of the south (i.e., of Sheba; see 1 Kings 10:1-13) were pagans who responded to lesser opportunities than have been offered to Israel in the ministry of Jesus, something greater than Jonah or Solomon. At the final judgment they will condemn the faithless generation that has rejected him.

31 [43-45] Another Q passage; cf Matthew 11:24-26. Jesus' ministry has broken Satan's hold over Israel, but the refusal of this evil generation to accept him will lead to a worse situation than what preceded his coming.

32 [46-50] See Mark 3:31-35. Matthew has omitted Mark 3:20-21 which is taken up in Mark 3:31 (see the note on Matthew 12:22-32), yet the point of the story is the same in both gospels: natural kinship with Jesus counts for nothing; only one who does the will of his heavenly Father belongs to his true family.

33 [47] This verse is omitted in some important textual witnesses, including Codex Sinaiticus (original reading) and Codex Vaticanus.

Matthew
Chapter 13

1 1 On that day, Jesus went out of the house and sat down by the sea.

在那一天，耶稣从家里出来，坐在海边上，

2 Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore.

有许多群众集合到他跟前，他只得上船坐下，群众都站在岸上。

3 And he spoke to them at length in parables, 2 saying: ＂A sower went out to sow. 3

他就用比喻给他们讲论了许多事，说：“看，有个撒种的出去撒种；

4 And as he sowed, some seed fell on the path, and birds came and ate it up.

他撒种的时候，有的落在路旁，飞鸟来把它吃了。

5 Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep,

有的落在石头地里，那里没有多少土壤，因为所有的土壤不深，即刻发了芽；

6 and when the sun rose it was scorched, and it withered for lack of roots.

但太阳一出来，就被晒焦；又因为没有根，就枯干了。

7 Some seed fell among thorns, and the thorns grew up and choked it.

有的落在荆棘中，荆棘长起来，便把它们窒息了。

8 But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.

有的落在好地里，就结了实：有一百倍的，有六十倍的，有三十倍的。

9 Whoever has ears ought to hear.＂

有耳的，听吧！”

10 The disciples approached him and said, ＂Why do you speak to them in parables?＂

门徒们前来对他说：“为什么你用比喻对他们讲话？”

11 4 He said to them in reply, ＂Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted.

耶稣回答他们说：“因为天国的奥妙，是给你们知道，并不是给他们知道。

12 To anyone who has, more will be given 5 and he will grow rich; from anyone who has not, even what he has will be taken away.

因为凡有的，还要给他，使他富足；但是，没有的，连他所有的，也要由他夺去。

13 6 This is why I speak to them in parables, because‘they look but do not see and hear but do not listen or understand.'

为此，我用比喻对他们讲话，是因为他们看，却看不见；听，却听不见，也不了解；

14 Isaiah's prophecy is fulfilled in them, which says:‘You shall indeed hear but not understand you shall indeed look but never see.

这样为他们正应验了依撒依亚先知的预言，说：‘你们听是听，但不了解；看是看，但不明白， ”

15 Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes, lest they see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them.'

因为这百姓的心迟纯了，耳朵难以听见；他们闭了眼睛，免得眼睛看见，耳朵听见，心里了解而转变，而要我医好他们。’

16 7 ＂But blessed are your eyes, because they see, and your ears, because they hear.

但你们的眼睛有福，因为看得见；你们的耳朵有福，因为听得见。

17 Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.

我实在告诉你们：有许多先知和义人，想看你们所看见的，而没有看到；想听你们所听见的，而没有听到。

18 8 ＂Hear then the parable of the sower.

“那么，你们听这撒种的比喻吧！

19 The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart.

凡听天国的话，而不了解的，那恶者就来把撒在他心里的夺去；这是指那撒在路旁的。

20 The seed sown on rocky ground is the one who hears the word and receives it at once with joy.

那撒在石头地里的，即是指人听了话，立刻高兴接受；

21 But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away.

但在心里没有根，不能持久，一旦为这话发生了艰难和迫害，就立刻跌倒了。

22 The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.

那撒在荆棘中的，即是指人听了话，却有世俗的焦虑和财富的迷惑，把话蒙往了，结不出果实。

23 But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.＂

那撒在好地里的，即是指那听了话而了解的人，他当然结实，有结一百倍的，有结六十倍的，有结三十倍的。”

24 He proposed another parable to them. 9 ＂The kingdom of heaven may be likened to a man who sowed good seed in his field.

耶稣给他们另设了一个比喻说：“天国好象一个人，在自己田里撒了好种子；

25 While everyone was asleep his enemy came and sowed weeds 10 all through the wheat, and then went off.

但在人睡觉的时候，他的仇人来，在麦子中间撒上莠子，就走了。

26 When the crop grew and bore fruit, the weeds appeared as well.

苗长起来，抽出穗的时候，莠子也显出来了。

27 The slaves of the householder came to him and said,‘Master, did you not sow good seed in your field? Where have the weeds come from?'

家主的仆人，就前来对他说：主人！你不是在你田地里撒了好种子吗？那么从哪里来了莠子？

28 He answered,‘An enemy has done this.' His slaves said to him, 'Do you want us to go and pull them up?'

家主对他们说：这是仇人做的。仆人对他说：那么，你愿我们去把莠子收集起来吗？

29 He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them.

他却说：不，免得你们收集莠子，连麦子也拔了出来。

30 Let them grow together until harvest; 11 then at harvest time I will say to the harvesters, ＂First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.＂'＂

让两样一起长到收割的时候好了；在收割时，我要对收割的人说：你们先收集莠子，把莠子捆成捆，好燃烧，把麦子却收入我的仓里。”

31 12 He proposed another parable to them. ＂The kingdom of heaven is like a mustard seed that a person took and sowed in a field.

耶稣给他们另设一个比喻说：“天国好象一粒芥子，人把它撒在自己的田里。

32 13 It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the 'birds of the sky come and dwell in its branches.'＂

它固然是各样种子里最小的，但当它长起来，却比各种蔬菜都大，竟成了树，甚至天上的飞鸟飞来，在它的枝上栖息。”

33 He spoke to them another parable. ＂The kingdom of heaven is like yeast 14 that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.＂

他又给他们讲了一个比喻：“天国好象酵母，女人取来藏在三斗面里，直到全部发了酵。”

34 15 All these things Jesus spoke to the crowds in parables. He spoke to them only in parables,

耶稣用比喻给群众讲解了这一切，不用比喻就不给他们讲什么；

35 to fulfill what had been said through the prophet: 16 ＂I will open my mouth in parables, I will announce what has lain hidden from the foundation (of the world).＂

这样应验了先知所说的话：‘我要开口说比喻，要说出由创世以来的隐密事。’

36 Then, dismissing the crowds, 17 he went into the house. His disciples approached him and said, ＂Explain to us the parable of the weeds in the field.＂

那时，耶稣离开了群众，来到家里，他的门徒就前来对他说：“请把田间莠子的比喻给我们讲解一下！”

37 18 He said in reply, ＂He who sows good seed is the Son of Man,

他就回答说：“那撒好种子的，就是人子；

38 the field is the world, 19 the good seed the children of the kingdom. The weeds are the children of the evil one,

田就是世界；好种子，即是天国的子民，莠子即是邪恶的子民；

39 and the enemy who sows them is the devil. The harvest is the end of the age, 20 and the harvesters are angels.

那撒莠子的仇人，即是魔鬼；收获时期，即是今世的终结；收割者即是天使。

40 Just as weeds are collected and burned (up) with fire, so will it be at the end of the age.

就如将莠子收集起来，用火焚烧；在今世终结时也将是如此：

41 The Son of Man will send his angels, and they will collect out of his kingdom 21 all who cause others to sin and all evildoers.

人子要差遣他的天使，由他的国内，将一切使人跌倒的事，及作恶的人收集起来，

42 They will throw them into the fiery furnace, where there will be wailing and grinding of teeth.

扔到火窑里；在那里要有哀号和切齿。

43 22 Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.

那时，义人要在他们父的国里，发光如同太阳。有耳的，听罢！”

44 23 ＂The kingdom of heaven is like a treasure buried in a field, 24 which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.

“天国好象是藏在地里的宝贝；人找到了，就把它藏起来，高兴地去卖掉他所有的一切，买了那块地。”

45 Again, the kingdom of heaven is like a merchant searching for fine pearls.

“天国又好象一个寻找完美珍珠的商人；

46 When he finds a pearl of great price, he goes and sells all that he has and buys it.

他一找到一颗宝贵的珍珠，就去，卖掉他所有的一切，买了它。”

47 Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind.

“天国又好象撒在海里的网，网罗各种的鱼。

48 When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away.

网一满了，人就拉上岸来，坐下，拣好的，放在器皿里；坏的，扔在外面。

49 Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous

在今世的终结时，也将如此：天使要出去，把恶人由义人中分开，

50 and throw them into the fiery furnace, where there will be wailing and grinding of teeth.

把他们扔在火窑里；在那里要有哀号和切齿。

51 ＂Do you understand 25 all these things?＂ They answered, ＂Yes.＂

这一切你们都明白了吗?”他们说：“是的”。

52 26 And he replied, ＂Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.＂

他就对他们说：“为此，凡成为天国门徒的经师，就好象一个家主，从他的宝库里，提出新的和旧的东西。”

53 When Jesus finished these parables, he went away from there.

耶稣讲完了这些比喻，就从那里走了。

54 27 He came to his native place and taught the people in their synagogue. They were astonished 28 and said, ＂Where did this man get such wisdom and mighty deeds?

他来到自己的家乡，在会堂里教训人，以致人们都惊讶说：“这人从那里得了这样的智慧和奇能?

55 Is he not the carpenter's son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas?

这人不是那木匠的儿子？他的母亲不是叫玛利亚，他的弟兄不是叫雅各伯，若瑟，西满和犹达吗?

56 Are not his sisters all with us? Where did this man get all this?＂

他的姊妹不是都在我们这里吗？那么他的这一切是从那里来的呢?”

57 And they took offense at him. But Jesus said to them, ＂A prophet is not without honor except in his native place and in his own house.＂

他们就对他起了反感。耶稣却对他们说：“先知除了在自己的本乡本家外，没有不受尊敬的。”

58 And he did not work many mighty deeds there because of their lack of faith.

他在那里，因为他们不信，没有多行奇能。

Footnotes(注解)

1 [1-53] The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mark 4:1-35) but has only two of Mark's parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Matthew 10-15), declares the blessedness of those who understand his teaching (Matthew 16-17), explains the parable of the sower (Matthew 18-23) and of the weeds (Matthew 36-43), and ends with a concluding statement to the disciples (Matthew 51-52).

2 [3-8] Since in Palestine sowing often preceded ploughing, much of the seed is scattered on ground that is unsuitable. Yet while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success.

3 [3] In parables: the word ＂parable＂ (Greek parabole) is used in the LXX to translate the Hebrew mashal, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament the same breadth of meaning of the word is found, but there it primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Matthew 13:33 the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. If each detail of such a story is given a figurative meaning, the story is an allegory. Those who maintain a sharp distinction between parable and allegory insist that a parable has only one point of comparison, and that while parables were characteristic of Jesus' teaching, to see allegorical details in them is to introduce meanings that go beyond their original intention and even falsify it. However, to exclude any allegorical elements from a parable is an excessively rigid mode of interpretation, now abandoned by many scholars.

4 [11] Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples' understanding and the crowd's obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Matthew 13:13. The mysteries: as in Luke 8:10; Mark 4:11 has ＂the mystery.＂ The word is used in Daniel 2:18, 19, 27 and in the Qumran literature (1QpHab 7:8; 1QS 3:23; 1QM 3:9) to designate a divine plan or decree affecting the course of history that can be known only when revealed. Knowledge of the mysteries of the kingdom of heaven means recognition that the kingdom has become present in the ministry of Jesus.

5 [12] In the New Testament use of this axiom of practical ＂wisdom＂ (see Matthew 25:29; Mark 4:25; Luke 8:18; 19:26), the reference transcends the original level. God gives further understanding to one who accepts the revealed mystery; from the one who does not, he will take it away (note the ＂theological passive,＂ more will be given, what he has will be taken away).

6 [13] Because ＂they look . . . or understand': Matthew softens his Marcan source, which states that Jesus speaks in parables so that the crowds may not understand (Mark 4:12), and makes such speaking a punishment given because they have not accepted his previous clear teaching. However, his citation of Isaiah 6:9-10 in Matthew 13:14 supports the harsher Marcan view.

7 [16-17] Unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.

8 [18-23] See Mark 4:14-20; Luke 8:11-15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Matthew 13:19); (2) those who believe for a while but fall away because of persecution (Matthew 13:20-21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Matthew 13:22); (4) those who respond to the word and produce fruit abundantly (Matthew 13:23).

9 [24-30] This parable is peculiar to Matthew. The comparison in Matthew 13:24 does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story. The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance.

10 [25] Weeds: darnel, a poisonous weed that in its first stage of growth resembles wheat.

11 [30] Harvest: a common biblical metaphor for the time of God's judgment; cf Jeremiah 51:33; Joel 3:13; Hosea 6:11.

12 [31-33] See Mark 4:30-32; Luke 13:18-21. The parables of the mustard seed and the yeast illustrate the same point: the amazing contrast between the small beginnings of the kingdom and its marvelous expansion.

13 [32] See Daniel 4:7-9, 17-19 where the birds nesting in the tree represent the people of Nebuchadnezzar's kingdom. See also Ezekiel 17:23; 31:6.

14 [33] Except in this Q parable and in Matthew 16:12, yeast (or ＂leaven＂) is, in New Testament usage, a symbol of corruption (see Matthew 16:6, 11-12; Mark 8:15; Luke 12:1; 1 Cor 5:6-8; Gal 5:9). Three measures: an enormous amount, enough to feed a hundred people. The exaggeration of this element of the parable points to the greatness of the kingdom's effect.

15 [34] Only in parables: see Matthew 13:10-15.

16 [35] The prophet: some textual witnesses read ＂Isaiah the prophet.＂ The quotation is actually from Psalm 78:2; the first line corresponds to the LXX text of the psalm. The psalm's title ascribes it to Asaph, the founder of one of the guilds of temple musicians. He is called ＂the prophet＂ (NAB ＂the seer＂) in 2 Chron 29:30 but it is doubtful that Matthew averted to that; for him, any Old Testament text that could be seen as fulfilled in Jesus was prophetic.

17 [36] Dismissing the crowds: the return of Jesus to the house marks a break with the crowds, who represent unbelieving Israel. From now on his attention is directed more and more to his disciples and to their instruction. The rest of the discourse is addressed to them alone.

18 [37-43] In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.

19 [38] The field is the world: this presupposes the resurrection of Jesus and the granting to him of ＂all power in heaven and on earth＂ (Matthew 28:18).

20 [39] The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20).

21 [41] His kingdom: the kingdom of the Son of Man is distinguished from that of the Father (Matthew 13:43); see 1 Cor 15:24-25. The church is the place where Jesus' kingdom is manifested, but his royal authority embraces the entire world; see the note on Matthew 13:38.

22 [43] See Daniel 12:3.

23 [44-50] The first two of the last three parables of the discourse have the same point. The person who finds a buried treasure and the merchant who finds a pearl of great price sell all that they have to acquire these finds; similarly, the one who understands the supreme value of the kingdom gives up whatever he must to obtain it. The joy with which this is done is made explicit in the first parable, but it may be presumed in the second also. The concluding parable of the fishnet resembles the explanation of the parable of the weeds with its stress upon the final exclusion of evil persons from the kingdom.

24 [44] In the unsettled conditions of Palestine in Jesus' time, it was not unusual to guard valuables by burying them in the ground.

25 [51] Matthew typically speaks of the understanding of the disciples.

26 [52] Since Matthew tends to identify the disciples and the Twelve (see the note on Matthew 10:1), this saying about the Christian scribe cannot be taken as applicable to all who accept the message of Jesus. While the Twelve are in many ways representative of all who believe in him, they are also distinguished from them in certain respects. The church of Matthew has leaders among whom are a group designated as ＂scribes＂ (Matthew 23:34). Like the scribes of Israel, they are teachers. It is the Twelve and these their later counterparts to whom this verse applies. The scribe . . . instructed in the kingdom of heaven knows both the teaching of Jesus (the new) and the law and prophets (the old) and provides in his own teaching both the new and the old as interpreted and fulfilled by the new. On the translation head of a household (for the same Greek word translated householder in Matthew 13:27), see the note on Matthew 24:45-51.

27 [13:54-17:27] This section is the narrative part of the fourth book of the gospel.

28 [54] After the Sermon on the Mount the crowds are in admiring astonishment at Jesus' teaching (Matthew 7:28); here the astonishment is of those who take offense at him. Familiarity with his background and family leads them to regard him as pretentious. Matthew modifies his Marcan source (Matthew 6:1-6). Jesus is not the carpenter but the carpenter's son (Matthew 13:55), ＂and among his own kin＂ is omitted (Matthew 13:57), he did not work many mighty deeds in face of such unbelief (Matthew 13:58) rather than the Marcan ＂... he was not able to perform any mighty deed there＂ (Matthew 6:5), and there is no mention of his amazement at his townspeople's lack of faith.

Matthew
Chapter 14

1 1 2 At that time Herod the tetrarch heard of the reputation of Jesus

那时，分封侯黑落德听到耶稣的名声，

2 and said to his servants, ＂This man is John the Baptist. He has been raised from the dead; that is why mighty powers are at work in him.＂

就对他的臣仆说：“这是洗者若翰，他由死者中复活了；为此，这些奇能才在他身上运行。”

3 Now Herod had arrested John, bound (him), and put him in prison on account of Herodias, 3 the wife of his brother Philip,

原来，黑落德为了他兄弟裴理伯的妻子黑落狄亚的原故，逮捕了若翰，把他囚在监里，

4 for John had said to him, ＂It is not lawful for you to have her.＂

因为若翰曾给他说：“你不可占有这个女人！”

5 Although he wanted to kill him, he feared the people, for they regarded him as a prophet.

黑落德本有意杀他，但害怕群众，因为他们都以若翰为先知。

6 But at a birthday celebration for Herod, the daughter of Herodias performed a dance before the guests and delighted Herod

到了黑落德的生日，黑落狄亚的女儿，在席间跳舞，中悦了黑落德；

7 so much that he swore to give her whatever she might ask for.

为此，黑落德发誓许下，她无论求什么，都要给她。

8 Prompted by her mother, she said, ＂Give me here on a platter the head of John the Baptist.＂

她受了她母亲的唆使后，就说：“请就地把若翰的头放在盘子里给我！”

9 The king was distressed, but because of his oaths and the guests who were present, he ordered that it be given,

王十分忧郁，但为了誓言和同席的人，就下令给她。

10 and he had John beheaded in the prison.

遂差人在监里斩了若翰的头，

11 His head was brought in on a platter and given to the girl, who took it to her mother.

把头放在盘子里拿来，给了女孩；女孩便拿去给了她母亲。

12 His disciples came and took away the corpse and buried him; and they went and told Jesus.

若翰的门徒前来，领了尸身，埋藏了，然后去报告给耶稣。

13 4 When Jesus heard of it, he withdrew in a boat to a deserted place by himself. The crowds heard of this and followed him on foot from their towns.

耶稣一听说这消息，就从那里上船，私下退到荒野地方；群众听说了，就从各城里步行跟了他去。

14 When he disembarked and saw the vast crowd, his heart was moved with pity for them, and he cured their sick.

他一下船，看见一大伙群众，便对他们动了怜悯的心，治好了他们的病人。

15 When it was evening, the disciples approached him and said, ＂This is a deserted place and it is already late; dismiss the crowds so that they can go to the villages and buy food for themselves.＂

到了傍晚，门徒到他跟前说：“这地方是荒野，时候已不早了，请你遣散群众罢！叫他们各自到村庄去买食物。”

16 (Jesus) said to them, ＂There is no need for them to go away; give them some food yourselves.＂

耶稣却对他们说：“他们不必去，你们给他们吃的罢！”

17 But they said to him, ＂Five loaves and two fish are all we have here.＂

门徒对他说：“我们这里什么也没有，只有五个饼和两条鱼。”

18 Then he said, ＂Bring them here to me,＂

耶稣说：“你们给我拿到这里来！”

19 and he ordered the crowds to sit down on the grass. Taking 5 the five loaves and the two fish, and looking up to heaven, he said the blessing, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.

遂又吩咐群众坐在草地上，然后拿起那五个饼和两条鱼，望天祝福了；把饼掰开，递给门徒，门徒再分给群众。

20 They all ate and were satisfied, and they picked up the fragments left over 6 --twelve wicker baskets full.

众人吃了，也都饱了；然后他们把剩余的碎块收了满满十二筐。

21 Those who ate were about five thousand men, not counting women and children.

吃的人数，除了妇女和小孩外，约有五千。

22 7 Then he made the disciples get into the boat and precede him to the other side, while he dismissed the crowds.

耶稣即刻催迫门徒上船，在他以先到对岸去；这其间，他遣散了群众。

23 After doing so, he went up on the mountain by himself to pray. When it was evening he was there alone.

耶稣遣散了群众以后，便私自上山祈祷去了。到了夜晚，他独自一个人在那里。

24 Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it.

船已离岸几里了，受着波浪的颠簸，因为吹的是逆风。

25 During the fourth watch of the night, 8 he came toward them, walking on the sea.

夜间四更时分，耶稣步行海上，朝着他们走来。

26 When the disciples saw him walking on the sea they were terrified. ＂It is a ghost,＂ they said, and they cried out in fear.

门徒看见他在海上行走，就惊骇说：“是个妖怪。”并且吓得大叫起来。

27 At once (Jesus) spoke to them, ＂Take courage, it is I; 9 do not be afraid.＂

耶稣立即向他们说道：“放心！是我。不必害怕！”

28 Peter said to him in reply, ＂Lord, if it is you, command me to come to you on the water.＂

伯多禄回答说：“主！如果是你，就叫我在水面上步行到你那里罢！”

29 He said, ＂Come.＂ Peter got out of the boat and began to walk on the water toward Jesus.

耶稣说：“来罢！”伯多禄遂从船上下来，走在水面上，往耶稣那里去。

30 But when he saw how (strong) the wind was he became frightened; and, beginning to sink, he cried out, ＂Lord, save me!＂

但他一见风势很强，就害怕起来，并开始下沉，遂大叫说：“主，救我罢！”

31 Immediately Jesus stretched out his hand and caught him, and said to him, ＂O you of little faith, 10 why did you doubt?＂

耶稣立刻伸手拉住他，对他说：“小信德的人哪！你为甚么怀疑?”

32 After they got into the boat, the wind died down.

他们一上了船，风就停了。

33 11 Those who were in the boat did him homage, saying, ＂Truly, you are the Son of God.＂

船上的人便朝拜他说：“你真是天主子。”

34 After making the crossing, they came to land at Gennesaret.

他们渡到对岸，来到革乃撒勒地方。

35 When the men of that place recognized him, they sent word to all the surrounding country. People brought to him all those who were sick

那地方的人一认出是耶稣，就打发人到周围整个地方，把一切患病的人，都带到耶稣跟前，

36 and begged him that they might touch only the tassel on his cloak, and as many as touched it were healed.

求耶稣让他们只摸摸他的衣边；凡摸着的，就痊愈了。

Footnotes(注解)

1 [1-12] The murder of the Baptist by Herod Antipas prefigures the death of Jesus (see Matthew 17:12). The Marcan source (Mark 6:14-29) is much reduced and in some points changed. In Mark Herod reveres John as a holy man and the desire to kill him is attributed to Herodias (Mark 6:19, 20), whereas here that desire is Herod's from the beginning (Mark 6:5).

2 [1] Herod the tetrarch: Herod Antipas, son of Herod the Great. When the latter died, his territory was divided among three of his surviving sons, Archelaus who received half of it (Matthew 2:23), Herod Antipas who became ruler of Galilee and Perea, and Philip who became ruler of northern Transjordan. Since he received a quarter of his father's domain, Antipas is accurately designated tetrarch (＂ruler of a fourth [part]＂), although in Matthew 14:9 Matthew repeats the ＂king＂ of his Marcan source (Mark 6:26).

3 [3] Herodias was not the wife of Herod's half-brother Philip but of another half-brother, Herod Boethus. The union was prohibited by Lev 18:16; 20:21. According to Josephus (Antiquities 18, 5, 2 #116-19), Herod imprisoned and then executed John because he feared that the Baptist's influence over the people might enable him to lead a rebellion.

4 [13-21] The feeding of the five thousand is the only miracle of Jesus that is recounted in all four gospels. The principal reason for that may be that it was seen as anticipating the Eucharist and the final banquet in the kingdom (Matthew 8:11; 26:29), but it looks not only forward but backward, to the feeding of Israel with manna in the desert at the time of the Exodus (Exodus 16), a miracle that in some contemporary Jewish expectation would be repeated in the messianic age (2 Baruch 29:8). It may also be meant to recall Elisha's feeding a hundred men with small provisions (2 Kings 4:42-44).

5 [19] The taking, saying the blessing, breaking, and giving to the disciples correspond to the actions of Jesus over the bread at the Last Supper (Matthew 26:26). Since they were usual at any Jewish meal, that correspondence does not necessarily indicate a eucharistic reference here. Matthew's silence about Jesus' dividing the fish among the people (Mark 6:41) is perhaps more significant in that regard.

6 [20] The fragments left over: as in Elisha's miracle, food was left over after all had been fed. The word fragments (Greek klasmata) is used, in the singular, of the broken bread of the Eucharist in Didache 9:3-4.

7 [22-33] The disciples, laboring against the turbulent sea, are saved by Jesus. For his power over the waters, see the note on Matthew 8:26. Here that power is expressed also by his walking on the sea (Matthew 14:25; cf Psalm 77:20; Job 9:8). Matthew has inserted into the Marcan story (Mark 6:45-52) material that belongs to his special traditions on Peter (Matthew 14:28-31).

8 [25] The fourth watch of the night: between 3 a.m. and 6 a.m. The Romans divided the twelve hours between 6 p.m. and 6 a.m. into four equal parts called ＂watches.＂

9 [27] It is I: see the note on Mark 6:50.

10 [31] You of little faith: see the note on Matthew 6:30. Why did you doubt?: the verb is peculiar to Matthew and occurs elsewhere only in Matthew 28:17.

11 [33] This confession is in striking contrast to the Marcan parallel (Mark 6:51) where the disciples are ＂completely astounded.＂

Matthew
Chapter 15

1 1 Then Pharisees and scribes came to Jesus from Jerusalem and said,

那时，有法利塞人和经师，从耶路撒冷来到耶稣跟前说：

2 ＂Why do your disciples break the tradition of the elders? 2 They do not wash (their) hands when they eat a meal.＂

“你的门徒为什么违犯先人的传授？他们吃饭时竟不洗手。”

3 He said to them in reply, ＂And why do you break the commandment of God 3 for the sake of your tradition?

耶稣回答他们说：“你们为什么为了你们的传授，而违犯天主的诫命呢?

4 For God said, ‘Honor your father and your mother,' and ‘Whoever curses father or mother shall die.'

天主曾说过：‘你要孝敬父亲和母亲。’又说过：‘咒骂父亲和母亲的，应处以死刑。’

5 4 But you say,‘Whoever says to father or mother, ＂Any support you might have had from me is dedicated to God,＂

你们却说：谁若对父亲或母亲说：我所能供养你的，已成了献仪；

6 need not honor his father.‘ You have nullified the word of God for the sake of your tradition.

他就不必再孝敬父亲或母亲了。你们就为了你们的传授，废弃了天主的话。

7 Hypocrites, well did Isaiah prophesy about you when he said:

假善人哪！依撒意亚论你们预言的真好，他说：

8 ‘This people honors me with their lips, 5 but their hearts are far from me;

这民族用嘴唇尊敬我，他们的心却是远离我；

9 in vain do they worship me, teaching as doctrines human precepts.'＂

他们恭敬我也是假的，因为他们所讲授的教义是人的规律。’”

10 He summoned the crowd and said to them, ＂Hear and understand.

耶稣便叫过群众来，对他们说：“你们听，且要明白：

11 It is not what enters one's mouth that defiles that person; but what comes out of the mouth is what defiles one.＂

不是入于口的，使人污秽；而是出于口的，才使人污秽。”

12 Then his disciples approached and said to him, ＂Do you know that the Pharisees took offense when they heard what you said?＂

那时，门徒前来告诉耶稣说：“你知道法利塞人听了这话，起了反感吗？”

13 He said in reply, 6 ＂Every plant that my heavenly Father has not planted will be uprooted.

耶稣答说：“任何植物，凡不是我天父所种植的，必要连根拔除。

14 Let them alone; they are blind guides (of the blind). If a blind person leads a blind person, both will fall into a pit.＂

由他们罢！他们是瞎子，且是瞎子的领路人；但若瞎子领瞎子，两人必要掉在坑里。”

15 Then Peter 7 said to him in reply, ＂Explain (this) parable to us.＂

伯多禄遂应声对耶稣说：“请你给我们讲解这个比喻罢！”

16 He said to them, ＂Are even you still without understanding?

耶稣说：“连你们也不明白吗?

17 Do you not realize that everything that enters the mouth passes into the stomach and is expelled into the latrine?

你们不晓得：凡入于口的，先到肚腹内，然后排泄到厕所里去吗?

18 But the things that come out of the mouth come from the heart, and they defile.

但那从口里出来的，都是由心里发出来的，这些才使人污秽，

19 8 For from the heart come evil thoughts, murder, adultery, unchastity, theft, false witness, blasphemy.

因为由心里发出来的是恶念、凶杀、奸淫、邪淫、盗窃、妄证、毁谤。

20 These are what defile a person, but to eat with unwashed hands does not defile.＂

这些都使人污秽，至于不洗手吃饭，并不能使人污秽。”

21 9 Then Jesus went from that place and withdrew to the region of Tyre and Sidon.

耶稣离开那里，就退往提洛和漆冬一带去了。

22 And behold, a Canaanite woman of that district came and called out, ＂Have pity on me, Lord, Son of David! My daughter is tormented by a demon.＂

看，有一个客纳罕妇人，从那地方出来喊说：“主，达味之子，可怜我罢！我的女儿被魔纠缠的好苦啊！”

23 But he did not say a word in answer to her. His disciples came and asked him, ＂Send her away, for she keeps calling out after us.＂

耶稣却一句话也不回答她。他的门徒就上前求他说：“打发她走罢！因为她在我们后面不停地喊叫。”

24 10 He said in reply, ＂I was sent only to the lost sheep of the house of Israel.＂

耶稣回答说：“我被派遣，只是为了以色列家失迷的羊。”

25 But the woman came and did him homage, saying, ＂Lord, help me.＂

那妇人却前来叩拜他说：“主，援助我罢！”

26 He said in reply, ＂It is not right to take the food of the children 11 and throw it to the dogs.＂

耶稣回答说：“拿儿女的饼扔给小狗，是不对的。”

27 She said, ＂Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.＂

但她说：“是啊！主，可是小狗也吃主人桌子上掉下来的碎屑。”

28 Then Jesus said to her in reply, ＂O woman, great is your faith! 12 Let it be done for you as you wish.＂ And her daughter was healed from that hour.

耶稣回答她说：“啊！妇人，你的信德真大，就如你所愿望的，给你成就罢！”从那时刻起，她的女儿就痊愈了。

29 Moving on from there Jesus walked by the Sea of Galilee, went up on the mountain, and sat down there.

耶稣离开了那里，来到加里肋亚海岸，上了山坐在那里。

30 Great crowds came to him, having with them the lame, the blind, the deformed, the mute, and many others. They placed them at his feet, and he cured them.

于是有许多群众带着瘸子、残废、瞎子、哑吧、和许多其它的病人来到耶稣跟前，把他们放在他的足前，他便治好了他们；

31 The crowds were amazed when they saw the mute speaking, the deformed made whole, the lame walking, and the blind able to see, and they glorified the God of Israel.

致使群众见到哑吧说话，残废康复，瘸子行走，瞎子看见，都大为惊奇，颂扬以色列的天主。

32 13 Jesus summoned his disciples and said, ＂My heart is moved with pity for the crowd, for they have been with me now for three days and have nothing to eat. I do not want to send them away hungry, for fear they may collapse on the way.＂

耶稣将自己的门徒召来说：“我很怜悯这群众，因为他们同我在一起已经三天，也没有什么可吃的；我不愿遣散他们空着肚子回去，怕他们在路上晕倒。”

33 The disciples said to him, ＂Where could we ever get enough bread in this deserted place to satisfy such a crowd?＂

门徒对他说：“在荒野里我们从那里得这么多的饼，使这么多的群众吃饱呢?”

34 Jesus said to them, ＂How many loaves do you have?＂ ＂Seven,＂ they replied, ＂and a few fish.＂

耶稣对他们说：“你们有多少饼?”他们说：“七个，还有几条小鱼。”

35 He ordered the crowd to sit down on the ground.

耶稣就吩咐群众坐在地上，

36 Then he took the seven loaves and the fish, gave thanks, 14 broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.

拿起那七个饼和鱼来，祝谢了，掰开，递给门徒；门徒再分给群众。

37 They all ate and were satisfied. They picked up the fragments left over--seven baskets full.

众人都吃了，也都饱了，把剩下的碎块收集了满满七篮子。

38 Those who ate were four thousand men, not counting women and children.

吃的人数，除妇女和孩子外，约有四千人。

39 And when he had dismissed the crowds, he got into the boat and came to the district of Magadan.

耶稣遣散了群众，就上船，来到玛加丹境内。

Footnotes(注解)

1 [1-20] This dispute begins with the question of the Pharisees and scribes why Jesus' disciples are breaking the tradition of the elders about washing one's hands before eating (Matthew 15:2). Jesus' counterquestion accuses his opponents of breaking the commandment of God for the sake of their tradition (Matthew 15:3) and illustrates this by their interpretation of the commandment of the Decalogue concerning parents (Matthew 15:4-6). Denouncing them as hypocrites, he applies to them a derogatory prophecy of Isaiah (Matthew 15:7-8). Then with a wider audience (the crowd, Matthew 15:10) he goes beyond the violation of tradition with which the dispute has started. The parable (Matthew 15:11) is an attack on the Mosaic law concerning clean and unclean foods, similar to those antitheses that abrogate the law (Matthew 5:31-32, 33-34, 38-39). After a warning to his disciples not to follow the moral guidance of the Pharisees (Matthew 15:13-14), he explains the parable (Matthew 15:15) to them, saying that defilement comes not from what enters the mouth (Matthew 15:17) but from the evil thoughts and deeds that rise from within, from the heart (Matthew 15:18-20). The last verse returns to the starting point of the dispute (eating with unwashed hands). Because of Matthew's omission of Mark 7:19b, some scholars think that Matthew has weakened the Marcan repudiation of the Mosaic food laws. But that half verse is ambiguous in the Greek, which may be the reason for its omission here.

2 [2] The tradition of the elders: see the note on Mark 7:5. The purpose of the handwashing was to remove defilement caused by contact with what was ritually unclean.

3 [3-4] For the commandment see Exodus 20:12; Deut 5:16); 21:17. The honoring of one's parents had to do with supporting them in their needs.

4 [5] See the note on Mark 7:11.

5 [8] The text of Isaiah 29:13 is quoted approximately according to the Septuagint.

6 [13-14] Jesus leads his disciples away from the teaching authority of the Pharisees.

7 [15] Matthew specifies Peter as the questioner, unlike Mark 7:17. Given his tendency to present the disciples as more understanding than in his Marcan source, it is noteworthy that here he retains the Marcan rebuke, although in a slightly milder form. This may be due to his wish to correct the Jewish Christians within his church who still held to the food laws and thus separated themselves from Gentile Christians who did not observe them.

8 [19] The Marcan list of thirteen things that defile (Matthew 7:21-22) is here reduced to seven that partially cover the content of the Decalogue. Matthew 15:21-28: See the note on Matthew 8:5-13.

9 [21-28] See the note on Matthew 8:5-13.

10 [24] See the note on Matthew 10:5-6.

11 [26] The children: the people of Israel. Dogs: see the note on Matthew 7:6.

12 [28] As in the case of the cure of the centurion's servant (Matthew 8:10), Matthew ascribes Jesus' granting the request to the woman's great faith, a point not made equally explicit in the Marcan parallel (Matthew 7:24-30).

13 [32-39] Most probably this story is a doublet of that of the feeding of the five thousand (Matthew 14:13-21). It differs from it notably only in that Jesus takes the initiative, not the disciples (Matthew 15:32), and in the numbers: the crowd has been with Jesus three days (Matthew 15:32), seven loaves are multiplied (Matthew 15:36), seven baskets of fragments remain after the feeding (Matthew 15:37), and four thousand men are fed (Matthew 15:38).

14 [36] Gave thanks: see Matthew 14:19, ＂said the blessing.＂ There is no difference in meaning. The thanksgiving was a blessing of God for his benefits.

Matthew
Chapter 16

1 1 The Pharisees and Sadducees came and, to test him, asked him to show them a sign from heaven.

法利塞人和撒杜塞人，为试探耶稣，前来求他给他们显一个来自天上的征兆。

2 2 He said to them in reply,＂(In the evening you say, 'Tomorrow will be fair, for the sky is red';

耶稣回答他们说：“到了晚上，你们说：天色发红，必要放晴。

3 and, in the morning, 'Today will be stormy, for the sky is red and threatening.' You know how to judge the appearance of the sky, but you cannot judge the signs of the times.)

早上，天色又红又黑，你们说：今日必有风雨；你们知道辨别天象，却不能辨别时期的征兆。

4 An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah." 3 Then he left them and went away.

邪恶淫乱的世代要求征兆，但除了约纳先知的征兆外，必不给它其他的征兆。”耶稣遂离开他们走了。

5 In coming to the other side of the sea, 4 the disciples had forgotten to bring bread.

门徒往对岸去的时候，忘了带饼；

6 Jesus said to them,＂Look out, and beware of the leaven 5 of the Pharisees and Sadducees."

耶稣就对他们说：“你们应当谨慎防备法利塞人和撒杜塞人的酵母。”

7 6 They concluded among themselves, saying,＂It is because we have brought no bread."

他们便彼此议论说：“因为我们没有带饼罢！”

8 When Jesus became aware of this he said,＂You of little faith, why do you conclude among yourselves that it is because you have no bread?

耶稣知道了就说：“小信德的人！你们为什么竟彼此议论你们没有带饼呢?

9 Do you not yet understand, and do you not remember the five loaves for the five thousand, and how many wicker baskets you took up?

你们还不明白吗?你们不记得五个饼分给五千人，你们收拾了几筐?

10 Or the seven loaves for the four thousand, and how many baskets you took up?

七个饼分给四千人，你们又收拾了几篮？

11 How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees."

怎么你们不明白，我不是指着饼向你们说的呢？你们应当防备法利塞人和撒杜塞人的酵母！”

12 Then they understood 7 that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

他们这才明白耶稣不是说防备饼的酵母，而是说防备法利塞人和撒杜塞人的教训。

13 8 When Jesus went into the region of Caesarea Philippi 9 he asked his disciples,＂Who do people say that the Son of Man is?"

耶稣来到了裴理伯的凯撒勒雅境内，就问门徒说：“人们说人子是谁?”

14 They replied,＂Some say John the Baptist, 10 others Elijah, still others Jeremiah or one of the prophets."

他们说：“有人说是洗者若翰；有人说是厄里亚；也有人说是耶肋米亚，或先知中的一位。”

15 He said to them,＂But who do you say that I am?"

耶稣对他们说：“你们说我是谁?”

16 11 Simon Peter said in reply,＂You are the Messiah, the Son of the living God."

西满伯多禄回答说：“你是默西亚，永生天主之主。”

17 Jesus said to him in reply,＂Blessed are you, Simon son of Jonah. For flesh and blood 12 has not revealed this to you, but my heavenly Father.

耶稣回答他说：“约纳的儿子西满，你是有福的，因为不是肉和血启示了你，而是我在天之父。

18 And so I say to you, you are Peter, and upon this rock I will build my church, 13 and the gates of the netherworld shall not prevail against it.

我再给你说：你是伯多禄（磐石），在这磐石上，我要建立我的教会，阴间的门决不能战胜她。

19 I will give you the keys to the kingdom of heaven. 14 Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven."

我要将天国的钥匙交给你：凡你在地上所束缚的，在天上也要被束缚；凡你在地上所释放的，在天上也要被释放。”

20 15 Then he strictly ordered his disciples to tell no one that he was the Messiah.

他遂即严禁门徒，不要对任何人说他是默西亚。



21 16 From that time on, Jesus began to show his disciples that he 17 must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.

从那时起，耶稣就开始向门徒说明：他必须上耶路撒冷去，要由长老、司祭长和经师们受到许多痛苦，并将被杀，但第三天要复活。

22 18 Then Peter took him aside and began to rebuke him,＂God forbid, Lord! No such thing shall ever happen to you."

伯多禄便拉耶稣到一边，谏责他说：“主，千万不可！这事绝不会临到你身上！”

23 He turned and said to Peter,＂Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do."

耶稣转身对伯多禄说：“撒殚，退到我后面去！你是我的绊脚石，因为你所体会的，不是天主的事，而是人的事。”

24 19 Then Jesus said to his disciples,＂Whoever wishes to come after me must deny himself, 20 take up his cross, and follow me.

于是，耶稣对门徒说：“谁若愿意跟随我，该弃绝自己，背着自己的十字架来跟随我，

25 For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. 21

因为谁若愿意救自己的性命，必要丧失性命；但谁若为我的原故，丧失自己的性命，必要获得性命。

26 What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life?

人纵然赚得了全世界，却赔上了自己的灵魂，为他有什么益处?或者，人还能拿什么作为自己灵魂的代价?

27 22 For the Son of Man will come with his angels in his Father's glory, and then he will repay everyone according to his conduct.

因为将来人子要在他父的光荣中同他的天使降来，那时，他要按照每人的行为予以赏报。

28 23 Amen, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom."

我实在告诉你们：站在这里的人中，就有些人在未尝到死味以前，必要看见人子来到自己的国内。”

Footnotes(注解)

1 [1] A sign from heaven: see the note on Matthew 12:38-42.

2 [2-3] The answer of Jesus in these verses is omitted in many important textual witnesses, and it is very uncertain that it is an original part of this gospel. It resembles Luke 12:54-56 and may have been inserted from there. It rebukes the Pharisees and Sadducees who are able to read indications of coming weather but not the indications of the coming kingdom in the signs that Jesus does offer, his mighty deeds and teaching.

3 [4] See the notes on Matthew 12:39, 40.

4 [5-12] Jesus' warning his disciples against the teaching of the Pharisees and Sadducees comes immediately before his promise to confer on Peter the authority to bind and to loose on earth (Matthew 16:19), an authority that will be confirmed in heaven. Such authority most probably has to do, at least in part, with teaching. The rejection of the teaching authority of the Pharisees (see also Matthew 12:12-14) prepares for a new one derived from Jesus.

5 [6] Leaven: see the note on Matthew 13:33. Sadducees: Matthew's Marcan source speaks rather of＂the leaven of Herod" (Matthew 8:15).

6 [7-11] The disciples, men of little faith, misunderstand Jesus' metaphorical use of leaven, forgetting that, as the feeding of the crowds shows, he is not at a loss to provide them with bread.

7 [12] After his rebuke, the disciples understand that by leaven he meant the corrupting influence of the teaching of the Pharisees and Sadducees. The evangelist probably understands this teaching as common to both groups. Since at the time of Jesus' ministry the two differed widely on points of teaching, e.g., the resurrection of the dead, and at the time of the evangelist the Sadducee party was no longer a force in Judaism, the supposed common teaching fits neither period. The disciples' eventual understanding of Jesus' warning contrasts with their continuing obtuseness in the Marcan parallel (Matthew 8:14-21).

8 [13-20] The Marcan confession of Jesus as Messiah, made by Peter as spokesman for the other disciples (Mark 8:27-29; cf also Luke 9:18-20), is modified significantly here. The confession is of Jesus both as Messiah and as Son of the living God (Matthew 16:16). Jesus' response, drawn principally from material peculiar to Matthew, attributes the confession to a divine revelation granted to Peter alone (Matthew 16:17) and makes him the rock on which Jesus will build his church (Matthew 16:18) and the disciple whose authority in the church on earth will be confirmed in heaven, i.e., by God (Matthew 16:19).

9 [13] Caesarea Philippi: situated about twenty miles north of the Sea of Galilee in the territory ruled by Philip, a son of Herod the Great, tetrarch from 4 B.C. until his death in A.D. 34 (see the note on Matthew 14:1). He rebuilt the town of Paneas, naming it Caesarea in honor of the emperor, and Philippi ("of Philip") to distinguish it from the seaport in Samaria that was also called Caesarea. Who do people say that the Son of Man is?: although the question differs from the Marcan parallel (Mark 8:27:＂Who . . . that I am?"), the meaning is the same, for Jesus here refers to himself as the Son of Man (cf Matthew 16:15).

10 [14] John the Baptist: see Matthew 14:2. Elijah: cf Malachi 3:23-24; Sirach 48:10; and see the note on Matthew 3:4. Jeremiah: an addition of Matthew to the Marcan source.

11 [16] The Son of the living God: see Matthew 2:15; 3:17. The addition of this exalted title to the Marcan confession eliminates whatever ambiguity was attached to the title Messiah. This, among other things, supports the view proposed by many scholars that Matthew has here combined his source's confession with a post-resurrectional confession of faith in Jesus as Son of the living God that belonged to the appearance of the risen Jesus to Peter; cf 1 Cor 15:5; Luke 24:34.

12 [17] Flesh and blood: a Semitic expression for human beings, especially in their weakness. Has not revealed this . . . but my heavenly Father: that Peter's faith is spoken of as coming not through human means but through a revelation from God is similar to Paul's description of his recognition of who Jesus was; see Gal 1:15-16,＂. . . when he [God] . . . was pleased to reveal his Son to me. . . ."

13 [18] You are Peter, and upon this rock I will build my church: the Aramaic word kepa - meaning rock and transliterated into Greek as Kephas is the name by which Peter is called in the Pauline letters (1 Cor 1:12; 3:22; 9:5; 15:4; Gal 1:18; 2:9, 11, 14) except in Gal 2:7-8 ("Peter"). It is translated as Petros ("Peter") in John 1:42. The presumed original Aramaic of Jesus' statement would have been, in English,＂You are the Rock (Kepa) and upon this rock (kepa) I will build my church." The Greek text probably means the same, for the difference in gender between the masculine noun petros, the disciple's new name, and the feminine noun petra (rock) may be due simply to the unsuitability of using a feminine noun as the proper name of a male. Although the two words were generally used with slightly different nuances, they were also used interchangeably with the same meaning,＂rock." Church: this word (Greek ekklesia) occurs in the gospels only here and in Matthew 18:17 (twice). There are several possibilities for an Aramaic original. Jesus' church means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hades, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.

14 [19] The keys to the kingdom of heaven: the image of the keys is probably drawn from Isaiah 22:15-25 where Eliakim, who succeeds Shebnah as master of the palace, is given＂the key of the house of David," which he authoritatively＂opens" and＂shuts" (Isaiah 22:22). Whatever you bind . . . loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In Matthew 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter's exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.

15 [20] Cf Mark 8:30. Matthew makes explicit that the prohibition has to do with speaking of Jesus as the Messiah; see the note on Mark 8:27-30.

16 [21-23] This first prediction of the passion follows Mark 8:31-33 in the main and serves as a corrective to an understanding of Jesus' messiahship as solely one of glory and triumph. By his addition of from that time on (Matthew 16:21) Matthew has emphasized that Jesus' revelation of his coming suffering and death marks a new phase of the gospel. Neither this nor the two later passion predictions (Matthew 17:22-23; 20:17-19) can be taken as sayings that, as they stand, go back to Jesus himself. However, it is probable that he foresaw that his mission would entail suffering and perhaps death, but was confident that he would ultimately be vindicated by God (see Matthew 26:29).

17 [21] He: the Marcan parallel (Mark 8:31) has＂the Son of Man." Since Matthew has already designated Jesus by that title (13), its omission here is not significant. The Matthean prediction is equally about the sufferings of the Son of Man. Must: this necessity is part of the tradition of all the synoptics; cf Mark 8:31; Luke 9:21. The elders, the chief priests, and the scribes: see the note on Mark 8:31. On the third day: so also Luke 9:22, against the Marcan＂after three days" (Mark 8:31). Matthew's formulation is, in the Greek, almost identical with the pre-Pauline fragment of the kerygma in 1 Cor 15:4 and also with Hosea 6:2 which many take to be the Old Testament background to the confession that Jesus was raised on the third day. Josephus uses＂after three days" and＂on the third day" interchangeably (Antiquities 7, 11, 6 #280-81; 8, 8, 1-2 #214, 218) and there is probably no difference in meaning between the two phrases.

18 [22-23] Peter's refusal to accept Jesus' predicted suffering and death is seen as a satanic attempt to deflect Jesus from his God-appointed course, and the disciple is addressed in terms that recall Jesus' dismissal of the devil in the temptation account (Matthew 4:10:＂Get away, Satan!"). Peter's satanic purpose is emphasized by Matthew's addition to the Marcan source of the words You are an obstacle to me.

19 [24-28] A readiness to follow Jesus even to giving up one's life for him is the condition for true discipleship; this will be repaid by him at the final judgment.

20 [24] Deny himself: to deny someone is to disown him (see Matthew 10:33; 26:34-35) and to deny oneself is to disown oneself as the center of one's existence.

21 [25] See the notes on Matthew 10:38, 39.

22 [27] The parousia and final judgment are described in Matthew 25:31 in terms almost identical with these.

23 [28] Coming in his kingdom: since the kingdom of the Son of Man has been described as＂the world" and Jesus' sovereignty precedes his final coming in glory (Matthew 13:38, 41), the coming in this verse is not the parousia as in the preceding but the manifestation of Jesus' rule after his resurrection; see the notes on Matthew 13:38, 41.

Matthew
Chapter 17

1 1 2 After six days Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves.

六天以后，耶稣带着伯多禄，雅各伯和他的兄弟若望，单独带领他们上了一座高山，

2 3 And he was transfigured before them; his face shone like the sun and his clothes became white as light.

在他们面前变了容貌：发光有如太阳，他的衣服洁白如光。

3 4 And behold, Moses and Elijah appeared to them, conversing with him.

忽然，梅瑟和厄里亚也显现给他们，正在同耶稣谈论。

4 Then Peter said to Jesus in reply, ＂Lord, it is good that we are here. If you wish, I will make three tents 5 here, one for you, one for Moses, and one for Elijah.＂

伯多禄就开口对耶稣说：＂主啊！我们在这里真好！你若愿意，我就在这里张搭三个帐棚：一个为你，一个为梅瑟，一个为厄里亚。＂

5 While he was still speaking, behold, a bright cloud cast a shadow over them, 6 then from the cloud came a voice that said, ＂This is my beloved Son, with whom I am well pleased; listen to him.＂

他还在说话的时候，忽有一片光耀的云彩遮蔽了他们，并且云中有声音说：＂这是我的爱子，我所喜悦的，你们要听从他！＂

6 7 When the disciples heard this, they fell prostrate and were very much afraid.

门徒听了，就俯伏在地，非常害怕。

7 But Jesus came and touched them, saying, ＂Rise, and do not be afraid.＂

耶稣遂前来，抚摩他们说：＂起来，不要害怕！＂

8 And when the disciples raised their eyes, they saw no one else but Jesus alone.

他们举目一看，任谁都不见了，只有耶稣独自一人。

9 8 As they were coming down from the mountain, Jesus charged them, ＂Do not tell the vision 9 to anyone until the Son of Man has been raised from the dead.＂

他们从山上下来的时候，耶稣嘱咐他们说：＂非等人子由死者中复活，你们不要将所见的告诉任何人。＂

10 10 Then the disciples asked him, ＂Why do the scribes say that Elijah must come first?＂

门徒便问耶稣说：＂那么，为什么经师说：厄里亚应该先来呢?＂

11 He said in reply, 11 ＂Elijah will indeed come and restore all things;

耶稣回答说：＂厄里亚的确要来，且要重整一切；

12 but I tell you that Elijah has already come, and they did not recognize him but did to him whatever they pleased. So also will the Son of Man suffer at their hands.＂

但我告诉你们：厄里亚已经来了，人们却不认识他，反而任意待了他；照样，人子也要受他们的磨难。＂

13 12 Then the disciples understood that he was speaking to them of John the Baptist.

门徒这才明白耶稣给他们所说的，是指的洗者若翰。

14 13 When they came to the crowd a man approached, knelt down before him,

当他们来到群众那里时，有一个人来到耶稣跟前，跪下，

15 and said, ＂Lord, have pity on my son, for he is a lunatic 14 and suffers severely; often he falls into fire, and often into water.

说：＂主啊，可怜我的儿子罢！他患癫痫病很苦，屡次跌在火中，又屡次跌在水里。

16 I brought him to your disciples, but they could not cure him.＂

我把他带到你的门徒跟前，他们却不能治好他。＂

17 Jesus said in reply, ＂O faithless and perverse 15 generation, how long will I be with you? How long will I endure you? Bring him here to me.＂

耶稣回答说：＂哎！无信败坏的世代，我同你们在一起要到几时呢?我容忍你们要到几时呢?把他给我带到这里来！＂

18 Jesus rebuked him and the demon came out of him, 16 and from that hour the boy was cured.

耶稣遂叱责魔鬼，魔鬼就从孩子身上出去了；从那时刻，孩子就好了。

19 Then the disciples approached Jesus in private and said, ＂Why could we not drive it out?＂

以后，门徒前来私下对耶稣说：＂为什么我们不能逐出这魔鬼呢?＂

20 17 He said to them, ＂Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move. Nothing will be impossible for you.＂

耶稣对他们说：＂由于你们缺少信德；我实在告诉你们：假如你们有像芥子那么大的信德，你们向这座山说：从这边移到那边去！它必会移过去的；为你们没有不可能的事。

21　But this kind does not come out except by prayer and fasting 18

‘但这类魔鬼非用祈祷和禁食，是不能赶出去的。’

22 19 As they were gathering in Galilee, Jesus said to them, ＂The Son of Man is to be handed over to men,

当耶稣同门徒在加里肋亚周游时，耶稣对他们说：＂人子将被交于人们手中。

23 and they will kill him, and he will be raised on the third day.＂ And they were overwhelmed with grief.

他们要杀害他，第三天他必要复活。＂门徒就非常忧郁。

24 20 When they came to Capernaum, the collectors of the temple tax 21 approached Peter and said, ＂Doesn't your teacher pay the temple tax?＂

他们来到葛法翁时，收殿税的人来到伯多禄跟前说：＂你们的师傅不纳殿税吗?＂

25 ＂Yes,＂ he said. 22 When he came into the house, before he had time to speak, Jesus asked him, ＂What is your opinion, Simon? From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners?＂

伯多禄说：“自然纳的。”他一进到屋里，耶稣就先对他说：“西满！你以为怎样?地上的君王向谁征收关税或丁税呢?向自己的儿子，或是向外人?”

26 23 When he said, ＂From foreigners,＂ Jesus said to him, ＂Then the subjects are exempt.

伯多禄说：“向外人。”耶稣对他说：“所以儿子是免税的了。

27 But that we may not offend them, 24 go to the sea, drop in a hook, and take the first fish that comes up. Open its mouth and you will find a coin worth twice the temple tax. Give that to them for me and for you.＂

但是，为避免使他们疑怪，你往海边去垂钓，拿钓上来的第一条鱼，开了它的口，就会找到一块“斯塔特。”拿去交给他们，当作我和你的殿税。”

Footnotes(注解)

1 [1-8] The account of the transfiguration confirms that Jesus is the Son of God (Matthew 17:5) and points to fulfillment of the prediction that he will come in his Father's glory at the end of the age (Matthew 16:27). It has been explained by some as a resurrection appearance retrojected into the time of Jesus' ministry, but that is not probable since the account lacks many of the usual elements of the resurrection-appearance narratives. It draws upon motifs from the Old Testament and noncanonical Jewish apocalyptic literature that express the presence of the heavenly and the divine, e.g., brilliant light, white garments, and the overshadowing cloud.

2 [1] These three disciples are also taken apart from the others by Jesus in Gethsemane (Matthew 26:37). A high mountain: this has been identified with Tabor or Hermon, but probably no specific mountain was intended by the evangelist or by his Marcan source (Matthew 9:2). Its meaning is theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (Exodus 24:12-18) and to Elijah at the same place (1 Kings 19:8-18; Horeb = Sinai).

3 [2] His face shone like the sun: this is a Matthean addition; cf Daniel 10:6. His clothes became white as light: cf Daniel 7:9 where the clothing of God appears ＂snow bright.＂ For the white garments of other heavenly beings, see Rev 4:4; 7:9; 19:14.

4 [3] See the note on Mark 9:5.

5 [4] Three tents: the booths in which the Israelites lived during the feast of Tabernacles (cf John 7:2) were meant to recall their ancestors' dwelling in booths during the journey from Egypt to the promised land (Lev 23:39-42). The same Greek word, skene, here translated tents, is used in the LXX for the booths of that feast, and some scholars have suggested that there is an allusion here to that liturgical custom.

6 [5] Cloud cast a shadow over them: see the note on Mark 9:7. This is my beloved Son . . . listen to him: cf Matthew 3:17. The voice repeats the baptismal proclamation about Jesus, with the addition of the command listen to him. The latter is a reference to Deut 18:15 in which the Israelites are commanded to listen to the prophet like Moses whom God will raise up for them. The command to listen to Jesus is general, but in this context it probably applies particularly to the preceding predictions of his passion and resurrection (Matthew 16:21) and of his coming (Matthew 16:27, 28).

7 [6-7] A Matthean addition; cf Daniel 10:9-10, 18-19.

8 [9] In response to the disciples' question about the expected return of Elijah, Jesus interprets the mission of the Baptist as the fulfillment of that expectation. But that was not suspected by those who opposed and finally killed him, and Jesus predicts a similar fate for himself.

9 [9] The vision: Matthew alone uses this word to describe the transfiguration. Until the Son of Man has been raised from the dead: only in the light of Jesus' resurrection can the meaning of his life and mission be truly understood; until then no testimony to the vision will lead people to faith. Matthew 17:9-13

10 [10] See the notes on Matthew 3:4; 16:14.

11 [11-12] The preceding question and this answer may reflect later controversy with Jews who objected to the Christian claims for Jesus that Elijah had not yet come.

12 [13] See Matthew 11:14.

13 [14-20] Matthew has greatly shortened the Marcan story (Matthew 9:14-29). Leaving aside several details of the boy's illness, he concentrates on the need for faith, not so much on the part of the boy's father (as does Mark, for Matthew omits Mark 9:22b-24) but on that of his own disciples whose inability to drive out the demon is ascribed to their little faith (Matthew 17:20).

14 [15] A lunatic: this description of the boy is peculiar to Matthew. The word occurs in the New Testament only here and in Matthew 4:24 and means one affected or struck by the moon. The symptoms of the boy's illness point to epilepsy, and attacks of this were thought to be caused by phases of the moon.

15 [17] Faithless and perverse: so Matthew and Luke (Matthew 9:41) against Mark's faithless (Matthew 9:19). The Greek word here translated perverse is the same as that in Deut 32:5 LXX, where Moses speaks to his people. There is a problem in knowing to whom the reproach is addressed. Since the Matthean Jesus normally chides his disciples for their little faith (as in Matthew 17:20), it would appear that the charge of lack of faith could not be made against them and that the reproach is addressed to unbelievers among the Jews. However in Matthew 17:20b (if you have faith the size of a mustard seed), which is certainly addressed to the disciples, they appear to have not even the smallest faith; if they had, they would have been able to cure the boy. In the light of Matthew 17:20b the reproach of Matthew 17:17 could have applied to the disciples. There seems to be an inconsistency between the charge of little faith in Matthew 17:20a and that of not even a little in Matthew 17:20b.

16 [18] The demon came out of him: not until this verse does Matthew indicate that the boy's illness is a case of demoniacal possession.

17 [20] The entire verse is an addition of Matthew who (according to the better attested text) omits the reason given for the disciples' inability in Mark 9:29. Little faith: see the note on Matthew 6, 30. Faith the size of a mustard seed . . . and it will move: a combination of a Q saying (cf Luke 17:6) with a Marcan saying (cf Mark 11:23).

18 [21] Some manuscripts add, ＂But this kind does not come out except by prayer and fasting＂; this is a variant of the better reading of Mark 9:29.

19 [22-23] The second passion prediction (cf Matthew 16:21-23) is the least detailed of the three and may be the earliest. In the Marcan parallel the disciples do not understand (Matthew 9:32); here they understand and are overwhelmed with grief at the prospect of Jesus' death (Matthew 17:23).

20 [24-27] Like Matthew 14:28-31 and Matthew 16:16b-19, this episode comes from Matthew's special material on Peter. Although the question of the collectors concerns Jesus' payment of the temple tax, it is put to Peter. It is he who receives instruction from Jesus about freedom from the obligation of payment and yet why it should be made. The means of doing so is provided miraculously. The pericope deals with a problem of Matthew's church, whether its members should pay the temple tax, and the answer is given through a word of Jesus conveyed to Peter. Some scholars see here an example of the teaching authority of Peter exercised in the name of Jesus (see Matthew 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group.

21 [24] The temple tax: before the destruction of the Jerusalem temple in A.D. 70 every male Jew above nineteen years of age was obliged to make an annual contribution to its upkeep (cf Exodus 30:11-16; Nehemiah 10:33). After the destruction the Romans imposed upon Jews the obligation of paying that tax for the temple of Jupiter Capitolinus. There is disagreement about which period the story deals with.

22 [25] From their subjects or from foreigners?: the Greek word here translated subjects literally means ＂sons.＂

23 [26] Then the subjects are exempt: just as subjects are not bound by laws applying to foreigners, neither are Jesus and his disciples, who belong to the kingdom of heaven, bound by the duty of paying the temple tax imposed on those who are not of the kingdom. If the Greek is translated ＂sons,＂ the freedom of Jesus, the Son of God, and of his disciples, children (＂sons＂) of the kingdom (cf Matthew 13:38), is even more clear.

24 [27] That we may not offend them: though they are exempt (Matthew 17:26), Jesus and his disciples are to avoid giving offense; therefore the tax is to be paid. A coin worth twice the temple tax: literally, ＂a stater,＂ a Greek coin worth two double drachmas. Two double drachmas were equal to the Jewish shekel and the tax was a half-shekel. For me and for you: not only Jesus but Peter pays the tax, and this example serves as a standard for the conduct of all the disciples.

Matthew
Chapter 18

1 1 At that time the disciples 2 approached Jesus and said, "Who is the greatest in the kingdom of heaven?"

就在那时刻，门徒来到耶稣跟前说：“在天国里究竟谁是最大的?”

2 He called a child over, placed it in their midst,

耶稣就叫一个小孩来，使他站在他们中间，

3 and said, "Amen, I say to you, unless you turn and become like children, 3 you will not enter the kingdom of heaven.

说：“我实在告诉你们：你们若不变成如同小孩一样，你们决不能进天国。

4 Whoever humbles himself like this child is the greatest in the kingdom of heaven.

所以，谁若自谦自卑如同这一个小孩，这人就是天国中最大的。”

5 4 And whoever receives one child such as this in my name receives me.

“无论谁因我的名字，收留一个这样的小孩，就是收留我；

6 "Whoever causes one of these little ones 5 who believe in me to sin, it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea.

但无论谁，使这些信我的小孩子中的一个跌倒，倒不如拿一块驴拉的磨石，系在他的颈上，沉在海的深处更好。

7 6 Woe to the world because of things that cause sin! Such things must come, but woe to the one through whom they come!

世界因了恶表是有祸的，恶表固然免不了要来，但立恶表的那人是有祸的。

8 If your hand or foot causes you to sin, 7 cut it off and throw it away. It is better for you to enter into life maimed or crippled than with two hands or two feet to be thrown into eternal fire.

为此，倘若你的手，或你的脚使你跌倒，砍下它来，从你身上扔掉，为你或残废或瘸进入生命，比有双手双脚而被投入永火中更好。

9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than with two eyes to be thrown into fiery Gehenna.

倘若你的眼使你跌倒，剜出它来，，从你身上扔掉，为你有一只眼进入生命，比有双眼而被投入永火中更好。

10 8 "See that you do not despise one of these little ones, 9 for I say to you that their angels in heaven always look upon the face of my heavenly Father.

你们小心，不要轻视这些小子中的一个，因为我告诉你们：他们的天使在天上，常见我在天之父的面。

11For the Son of Man has come to save what was lost8

因为人子来是为救那丧亡了的。

12 What is your opinion? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the hills and go in search of the stray?

你们以为如何?如果一个人有一百只羊，其中一只迷失了路，他岂不把那九十九只留在山上，而去寻找那只迷失了路的吗?

13 And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray.

如果他幸运找着了，我实在告诉你们：他为这一只，比为那九十九只没有迷路的，更觉欢喜；

14 In just the same way, it is not the will of your heavenly Father that one of these little ones be lost.

同样，使这些小子中的一个丧亡，决不是你们在天之父的意愿。”

15 11 "If your brother 12 sins (against you), go and tell him his fault between you and him alone. If he listens to you, you have won over your brother.

如果你的弟兄得罪了你，去，要在你和他独处的时候，规劝他；如果他听从了你，你便赚得了你的兄弟；

16 13 If he does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.'

但他如果不听，你就另带上一个或两个人，为叫任何事情，凭两个或三个见证人的口供，得以成立。

17 If he refuses to listen to them, tell the church. 14 If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector.

若是他仍不听从他们，你要告诉教会；如果他连教会也不听从，你就将他看作外教人或税吏。

18 15 Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.

我实在告诉你们：凡你们在地上所束縳的，在天上也要被束縳；凡你们在地上所释放的，在天上也要被释放。

19 16 Again, (amen,) I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father.

我实在告诉你们：若你们中二人，在地上同心合意，无论为什么事祈祷，我在天之父，必要给他们成就，

20 17 For where two or three are gathered together in my name, there am I in the midst of them."

因为那里有两个或三个人，因我的名字聚在一起，我就在他们中间。”

21 18 Then Peter approaching asked him, "Lord, if my brother sins against me, how often must I forgive him? As many as seven times?"

那时，伯多禄前来对耶稣说：“主啊！若我的弟兄得罪了我，我该宽恕他多少次?直到七次吗?”

22 19 Jesus answered, "I say to you, not seven times but seventy-seven times.

耶稣对他说：“我不对你说：直到七次，而是到七十个七次。

23 That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants.

为此天国好比一个君王，要同他的仆人算账。

24 20 When he began the accounting, a debtor was brought before him who owed him a huge amount.

他开始算账的时候，给他送来一个欠他一万“塔冷通”的，

25 Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt.

因他没有可还的，主人就下令，要他把自己和妻子儿女，以及他所有的一切，都变卖来还债。

26 21 At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.'

那仆人就俯伏在地叩拜他说：主啊！容忍我吧！一切我都要还给你。

27 Moved with compassion the master of that servant let him go and forgave him the loan.

那仆人的主人就动心把他释放了，并且也赦免了他的债。

28 When that servant had left, he found one of his fellow servants who owed him a much smaller amount. 22 He seized him and started to choke him, demanding,‘Pay back what you owe.'

但那仆人正出去时，遇见一个欠他一百“德纳”的同伴，他就抓住他，扼住他的喉咙说：还你欠的债！

29 Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.'

他的同伴就俯伏在地哀求他说：容忍我吧！我必还给你。

30 But he refused. Instead, he had him put in prison until he paid back the debt.

可是他不愿意，且把他下在监里，直到他还清了欠债。

31 Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair.

他的同伴见到所发生的事，非常悲愤，遂去把所发生的一切告诉了主人。

32 His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to.

于是主人把那仆人叫来，对他说：恶仆！因为你哀求了我，我赦免了你那一切的债；

33 Should you not have had pity on your fellow servant, as I had pity on you?'

难道你不该怜悯你的同伴，如同我怜悯了你一样吗！

34 Then in anger his master handed him over to the torturers until he should pay back the whole debt. 23

他的主人大怒，遂把他交给刑役，直到他还清所欠的一切。

35 24 So will my heavenly Father do to you, unless each of you forgives his brother from his heart."

如果你们不各自从心里宽恕自己的弟兄，我的天父也要这样对待你们。”

Footnotes(注解)

1 [1-35] This discourse of the fourth book of the gospel is often called the "church order" discourse, but it lacks most of the considerations usually connected with church order, such as various offices in the church and the duties of each, and deals principally with the relations that must obtain among the members of the church. Beginning with the warning that greatness in the kingdom of heaven is measured not by rank or power but by childlikeness (Matthew 18:1-5), it deals with the care that the disciples must take not to cause the little ones to sin or to neglect them if they stray from the community (Matthew 18:6-14), the correction of members who sin (Matthew 18:15-18), the efficacy of the prayer of the disciples because of the presence of Jesus (Matthew 18:19-20), and the forgiveness that must be repeatedly extended to sinful members who repent (Matthew 18:21-35).

2 [1] The initiative is taken not by Jesus as in the Marcan parallel (Mark 9:33-34) but by the disciples. Kingdom of heaven: this may mean the kingdom in its fullness, i.e., after the parousia and the final judgment. But what follows about causes of sin, church discipline, and forgiveness, all dealing with the present age, suggests that the question has to do with rank also in the church, where the kingdom is manifested here and now, although only partially and by anticipation; see the notes on Matthew 3:2; 4:17.

3 [3] Become like children: the child is held up as a model for the disciples not because of any supposed innocence of children but because of their complete dependence on, and trust in, their parents. So must the disciples be, in respect to God.

4 [5] Cf Matthew 10:40.

5 [6] One of these little ones: the thought passes from the child of Matthew 18:2-4 to the disciples, little ones because of their becoming like children. It is difficult to know whether this is a designation of all who are disciples or of those who are insignificant in contrast to others, e.g., the leaders of the community. Since apart from this chapter the designation little ones occurs in Matthew only in Matthew 10:42 where it means disciples as such, that is its more likely meaning here. Who believe in me: since discipleship is impossible without at least some degree of faith, this further specification seems superfluous. However, it serves to indicate that the warning against causing a little one to sin is principally directed against whatever would lead such a one to a weakening or loss of faith. The Greek verb skandalizein, here translated causes . . . to sin, means literally "causes to stumble"; what the stumbling is depends on the context. It is used of falling away from faith in Matthew 13:21. According to the better reading of Mark 9:42, in me is a Matthean addition to the Marcan source. It would be better . . . depths of the sea: cf Mark 9:42.

6 [7] This is a Q saying; cf Luke 17:1. The inevitability of things that cause sin (literally, "scandals") does not take away the responsibility of the one through whom they come. Matthew 18:8-9

7 [8] These verses are a doublet of Matthew 5:29-30. In that context they have to do with causes of sexual sin. As in the Marcan source from which they have been drawn (Mark 9:42-48), they differ from the first warning about scandal, which deals with causing another person to sin, for they concern what causes oneself to sin and they do not seem to be related to another's loss of faith, as the first warning is. It is difficult to know how Matthew understood the logical connection between these verses and Matthew 18:6-7.

8 [10-14] The first and last verses are peculiar to Matthew. The parable itself comes from Q; see Luke 15:3-7. In Luke it serves as justification for Jesus' table-companionship with sinners; here, it is an exhortation for the disciples to seek out fellow disciples who have gone astray. Not only must no one cause a fellow disciple to sin, but those who have strayed must be sought out and, if possible, brought back to the community. The joy of the shepherd on finding the sheep, though not absent in Matthew 18:13 is more emphasized in Luke. By his addition of Matthew 18:10, 14 Matthew has drawn out explicitly the application of the parable to the care of the little ones.

9 [10] Their angels in heaven . . . my heavenly Father: for the Jewish belief in angels as guardians of nations and individuals, see Daniel 10:13, 20-21; Tobit 5:4-7; 1QH 5:20-22; as intercessors who present the prayers of human beings to God, see Tobit 13:12, 15. The high worth of the little ones is indicated by their being represented before God by these heavenly beings.

10 [11] Some manuscripts add, "For the Son of Man has come to save what was lost"; cf Matthew 9:13. This is practically identical with Luke 19:10 and is probably a copyist's addition from that source.

11 [15-20] Passing from the duty of Christian disciples toward those who have strayed from their number, the discourse now turns to how they are to deal with one who sins and yet remains within the community. First there is to be private correction (Matthew 18:15); if this is unsuccessful, further correction before two or three witnesses (Matthew 18:16); if this fails, the matter is to be brought before the assembled community (the church), and if the sinner refuses to attend to the correction of the church, he is to be expelled (Matthew 18:17). The church's judgment will be ratified in heaven, i.e., by God (Matthew 18:18). This three-step process of correction corresponds, though not exactly, to the procedure of the Qumran community; see 1QS 5:25-6:1; 6:24-7:25; CD 9:2-8. The section ends with a saying about the favorable response of God to prayer, even to that of a very small number, for Jesus is in the midst of any gathering of his disciples, however small (Matthew 18:19-20). Whether this prayer has anything to do with the preceding judgment is uncertain.

12 [15] Your brother: a fellow disciple; see Matthew 23:8. The bracketed words, against you, are widely attested but they are not in the important codices Sinaiticus and Vaticanus or in some other textual witnesses. Their omission broadens the type of sin in question. Won over: literally, "gained."

13 [16] Cf Deut 19:15.

14 [17] The church: the second of the only two instances of this word in the gospels; see the note on Matthew 16:18. Here it refers not to the entire church of Jesus, as in Matthew 16:18, but to the local congregation. Treat him . . . a Gentile or a tax collector: just as the observant Jew avoided the company of Gentiles and tax collectors, so must the congregation of Christian disciples separate itself from the arrogantly sinful member who refuses to repent even when convicted of his sin by the whole church. Such a one is to be set outside the fellowship of the community. The harsh language about Gentile and tax collector probably reflects a stage of the Matthean church when it was principally composed of Jewish Christians. That time had long since passed, but the principle of exclusion for such a sinner remained. Paul makes a similar demand for excommunication in 1 Cor 5:1-13.

15 [18] Except for the plural of the verbs bind and loose, this verse is practically identical with Matthew 16:19b and many scholars understand it as granting to all the disciples what was previously given to Peter alone. For a different view, based on the different contexts of the two verses, see the note on Matthew 16:19.

16 [19-20] Some take these verses as applying to prayer on the occasion of the church's gathering to deal with the sinner of Matthew 18:17. Unless an a fortiori argument is supposed, this seems unlikely. God's answer to the prayer of two or three envisages a different situation from one that involves the entire congregation. In addition, the object of this prayer is expressed in most general terms as anything for which they are to pray.

17 [20] For where two or three . . . midst of them: the presence of Jesus guarantees the efficacy of the prayer. This saying is similar to one attributed to a rabbi executed in A.D. 135 at the time of the second Jewish revolt: ". . . When two sit and there are between them the words of the Torah, the divine presence (Shekinah) rests upon them" (Pirqe Abot 3:3).

18 [21-35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Matthew 18:21), Jesus answers that it is to be given without limit (Matthew 18:22) and illustrates this with the parable of the unmerciful servant (Matthew 18:23-34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Matthew 18:35). Matthew 18:21-22 correspond to Luke 17:4; the parable and the final warning are peculiar to Matthew. That the Parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter's question and Jesus' reply.

19 [22] Seventy-seven times: the Greek corresponds exactly to the LXX of Genesis 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.

20 [24] A huge amount: literally, "ten thousand talents." The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Matthew 25:14-30.

21 [26] Pay you back in full: an empty promise, given the size of the debt.

22 [28] A much smaller amount: literally, "a hundred denarii." A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.

23 [34] Since the debt is so great as to be unpayable, the punishment will be endless.

24 [35] The Father's forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own.

Matthew
Chapter 19

1 1 When Jesus 2 finished these words, 3 he left Galilee and went to the district of Judea across the Jordan.

耶稣讲完这些话以后，就离开加里肋亚，来到约旦对岸的犹太境内。

2 Great crowds followed him, and he cured them there.

有许多群众跟随他，他就在那里医好了他们。

3 Some Pharisees approached him, and tested him, 4 saying, ＂Is it lawful for a man to divorce his wife for any cause whatever?＂

有些法利塞人来到他跟前，试探他说：＂许不许人为了任何缘故，休自己的妻子?＂

4 5 He said in reply, ＂Have you not read that from the beginning the Creator ‘made them male and female'

他回答说：＂你们没有念过：那创造者自起初就造了他们一男一女；

5 and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?

且说：‘为此，人要离开父亲和母亲，依附自己的妻子，两人成为一体’的话吗?

6 So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate.＂

这样，他们不是两个，而是一体了。为此，凡天主所结合的，人不可拆散。＂

7 6 They said to him, ＂Then why did Moses command that the man give the woman a bill of divorce and dismiss (her)?＂

他们对他说：“那么，为什么梅瑟还吩咐人下休书休妻呢?”

8 He said to them, ＂Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so.

耶稣对他们说：“梅瑟为了你们的心硬，才准许你们休妻，但起初并不是这样。

9 I say to you, 7 whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery.＂

如今我对你们说：无论谁休妻，除非因为姘居，而另娶一个，他就是犯奸淫;凡娶被休的,也是犯奸淫。”

10 [His] disciples said to him, ＂If that is the case of a man with his wife, it is better not to marry.＂

门徒对他说：“人同妻子的关系，如果是这样，倒不如不娶的好。”

11 He answered, ＂Not all can accept [this] word, 8 but only those to whom that is granted.

耶稣对他们说：“这话不是人人所能领悟的，只有那些得了恩赐的人，才能领悟。

12 Some are incapable of marriage because they were born so; some, because they were made so by others; some, because they have renounced marriage 9 for the sake of the kingdom of heaven. Whoever can accept this ought to accept it.＂

因为有些阉人，从母胎生来就是这样，有些阉人，是被人阉的；有些阉人，却是为了天国，而自阉的。能领悟的，就领悟吧！”

13 10 Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked them,

那时，有人给耶稣领来一些小孩子。要他给他们覆手祈祷，门徒却斥责他们。

14 but Jesus said, ＂Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these.＂

耶稣说：“你们让小孩子来吧！不要阻止他们到我跟前来，因为天国正是属于这样的人。”

15 After he placed his hands on them, he went away.

耶稣给他们覆了手，就从那里走了。

16 11 12 Now someone approached him and said, ＂Teacher, what good must I do to gain eternal life?＂

有一个人来到耶稣跟前说：师傅！我该行什么‘善’为得永生?”

17 He answered him, ＂Why do you ask me about the good? There is only One who is good. 13 If you wish to enter into life, keep the commandments.＂

耶稣对他说：“你为什么问我关于‘善?’善的只有一个。如果你愿意进入生命，就该遵守诫命。”

18 14 He asked him, ＂Which ones?＂ And Jesus replied, ＂‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness;

他对耶稣说：“什么诫命？”耶稣说：“就是：不可杀人，不可奸淫，不可偷盗，不可作假见证，

19 honor your father and your mother'; and ‘you shall love your neighbor as yourself.'＂

应孝敬父母，应爱你的近人，如爱你自己。”

20 15 The young man said to him, ＂All of these I have observed. What do I still lack?＂

那少年人对耶稣说：“这一切我都遵守了，还缺少什么?”

21 Jesus said to him, ＂If you wish to be perfect, 16 go, sell what you have and give to (the) poor, and you will have treasure in heaven. Then come, follow me.＂

耶稣对他说：“你若愿意是成全的，去！变卖你所有的，施舍给穷人，你必有宝藏在天上；然后来跟随我。”

22 When the young man heard this statement, he went away sad, for he had many possessions.

少年人一听这话，就忧闷的走了，因为他拥有许多产业。

23 17 Then Jesus said to his disciples, ＂Amen, I say to you, it will be hard for one who is rich to enter the kingdom of heaven.

于是，耶稣对门徒说：“我实在告诉你们：富人难进天国。

24 Again I say to you, it is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God.＂

我再告诉你们：骆驼穿过针孔，比富人进天国还容易。”

25 18 When the disciples heard this, they were greatly astonished and said, ＂Who then can be saved?＂

门徒们听了，就非常惊异说：“这样，谁还能得救呢?”

26 Jesus looked at them and said, ＂For human beings this is impossible, but for God all things are possible.＂

耶稣注视他们说：“为人这是不可能的；但为天主，一切都是可能的。”

27 Then Peter said to him in reply, ＂We have given up everything and followed you. What will there be for us?＂

那时，伯多禄开口对他说：“看，我们舍弃了一切，跟随了你；那么，将来我们可得到什么呢?”

28 19 Jesus said to them, ＂Amen, I say to you that you who have followed me, in the new age, when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel.

耶稣对他们说：“我实在告诉你们，你们这些跟随我的人，在重生的世代，人子坐在自己光荣的宝座上时，你们也要坐在十二宝座上，审判以色列十二支派；

29 And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life.

并且，凡为我的名，舍弃了房屋、或兄弟、或姊妹、或父亲、或母亲、或妻子、或儿女、或田地的，必要领取百倍的赏报，并承受永生。

30 20 But many who are first will be last, and the last will be first.

有许多在先的要成为在后的，在后的要成为在先的。”

Footnotes(注解)

1 [1-23:39] The narrative section of the fifth book of the gospel. The first part (Matthew 19:1-20:34) has for its setting the journey of Jesus from Galilee to Jerusalem; the second (Matthew 21:1-23:39) deals with Jesus' ministry in Jerusalem up to the final great discourse of the gospel (Matthew 24-25). Matthew follows the Marcan sequence of events, though adding material both special to this gospel and drawn from Q. The second part ends with the denunciation of the scribes and Pharisees (Matthew 23:1-36) followed by Jesus' lament over Jerusalem (Matthew 23:37-39). This long and important speech raises a problem for the view that Matthew is structured around five other discourses of Jesus (see Introduction) and that this one has no such function in the gospel. However, it is to be noted that this speech lacks the customary concluding formula that follows the five discourses (see the note on Matthew 7:28), and that those discourses are all addressed either exclusively (Matthew 10;18;24;25) or primarily (Matthew 5-7;13) to the disciples, whereas this is addressed primarily to the scribes and Pharisees (Matthew 13-36). Consequently, it seems plausible to maintain that the evangelist did not intend to give it the structural importance of the five other discourses, and that, in spite of its being composed of sayings-material, it belongs to the narrative section of this book. In that regard, it is similar to the sayings-material of Matthew 11:7-30. Some have proposed that Matthew wished to regard it as part of the final discourse of Matthew 24-25, but the intervening material (Matthew 24:1-4) and the change in matter and style of those chapters do not support that view.

2 [1] In giving Jesus' teaching on divorce (Matthew 19:3-9), Matthew here follows his Marcan source (Mark 10:2-12) as he does Q in Matthew 5:31-32 (cf Luke 16:18). Matthew 19:10-12 are peculiar to Matthew.

3 [1] When Jesus finished these words: see the note on Matthew 7:28-29. The district of Judea across the Jordan: an inexact designation of the territory. Judea did not extend across the Jordan; the territory east of the river was Perea. The route to Jerusalem by way of Perea avoided passage through Samaria.

4 [3] Tested him: the verb is used of attempts of Jesus' opponents to embarrass him by challenging him to do something they think impossible (Matthew 16:1; Mark 8:11; Luke 11:16) or by having him say something that they can use against him (Matthew 22:18, 35; Mark 10:2; 12:15). For any cause whatever: this is peculiar to Matthew and has been interpreted by some as meaning that Jesus was being asked to take sides in the dispute between the schools of Hillel and Shammai on the reasons for divorce, the latter holding a stricter position than the former. It is unlikely, however, that to ask Jesus' opinion about the differing views of two Jewish schools, both highly respected, could be described as ＂testing＂ him, for the reason indicated above.

5 [4-6] Matthew recasts his Marcan source, omitting Jesus' question about Moses' command (Mark 10:3) and having him recall at once two Genesis texts that show the will and purpose of the Creator in making human beings male and female (Genesis 1:27), namely, that a man may be joined to his wife in marriage in the intimacy of one flesh (Genesis 2:24). What God has thus joined must not be separated by any human being. (The NAB translation of the Hebrew basar of Genesis 2:24 as ＂body＂ rather than ＂flesh＂ obscures the reference of Matthew to that text.)

6 [7] See Deut 24:1-4

7 [9] Moses' concession to human sinfulness (the hardness of your hearts, Matthew 19:8) is repudiated by Jesus, and the original will of the Creator is reaffirmed against that concession. (Unless the marriage is unlawful): see the note on Matthew 5:31-32. There is some evidence suggesting that Jesus' absolute prohibition of divorce was paralleled in the Qumran community (see 11QTemple 57:17-19; CD 4:12b-5:14). Matthew removes Mark's setting of this verse as spoken to the disciples alone ＂in the house＂ (Mark 10:10) and also his extension of the divorce prohibition to the case of a woman's divorcing her husband (Mark 10:12), probably because in Palestine, unlike the places where Roman and Greek law prevailed, the woman was not allowed to initiate the divorce.

8 [11] [This] word: probably the disciples' ＂it is better not to marry＂ (Matthew 19:10). Jesus agrees but says that celibacy is not for all but only for those to whom that is granted by God.

9 [12] Incapable of marriage: literally, ＂eunuchs.＂ Three classes are mentioned, eunuchs from birth, eunuchs by castration, and those who have voluntarily renounced marriage (literally, ＂have made themselves eunuchs＂) for the sake of the kingdom, i.e., to devote themselves entirely to its service. Some scholars take the last class to be those who have been divorced by their spouses and have refused to enter another marriage. But it is more likely that it is rather those who have chosen never to marry, since that suits better the optional nature of the decision: whoever can . . . ought to accept it.

10 [13-15] This account is understood by some as intended to justify the practice of infant baptism. That interpretation is based principally on the command not to prevent the children from coming, since that word sometimes has a baptismal connotation in the New Testament; see Acts 8:36.

11 [16-30] Cf Mark 10:17-31. This story does not set up a ＂two-tier＂ morality, that of those who seek (only) eternal life (Matthew 19:16) and that of those who wish to be perfect (Matthew 16:21). It speaks rather of the obstacle that riches constitute for the following of Jesus and of the impossibility, humanly speaking, for one who has many possessions (Matthew 16:22) to enter the kingdom (Matthew 16:24). Actual renunciation of riches is not demanded of all; Matthew counts the rich Joseph of Arimathea as a disciple of Jesus (Matthew 27:57). But only the poor in spirit (Matthew 5:3) can enter the kingdom and, as here, such poverty may entail the sacrifice of one's possessions. The Twelve, who have given up everything (Matthew 16:27) to follow Jesus, will have as their reward a share in Jesus' (the Son of Man's) judging the twelve tribes of Israel (Matthew 16:28), and all who have similarly sacrificed family or property for his sake will inherit eternal life (Matthew 16:29).

12 [16] Gain eternal life: this is equivalent to ＂entering into life＂ (Matthew 19:17) and ＂being saved＂ (Matthew 16:25); the life is that of the new age after the final judgment (see Matthew 25:46). It probably is also equivalent here to ＂entering the kingdom of heaven＂ (Matthew 19:23) or ＂the kingdom of God＂ (Matthew 19:24), but see the notes on Matthew 3:2; 4:17; 18:1 for the wider reference of the kingdom in Matthew.

13 [17] By Matthew's reformulation of the Marcan question and reply (Mark 10:17-18) Jesus' repudiation of the term ＂good＂ for himself has been softened. Yet the Marcan assertion that ＂no one is good but God alone＂ stands, with only unimportant verbal modification.

14 [18-19] The first five commandments cited are from the Decalogue (see Exodus 20:12-16; Deut 5:16-20). Matthew omits Mark's ＂you shall not defraud＂ (Matthew 10:19; see Deut 24:14) and adds Lev 19:18. This combination of commandments of the Decalogue with Lev 19:18 is partially the same as Paul's enumeration of the demands of Christian morality in Romans 13:9.

15 [20] Young man: in Matthew alone of the synoptics the questioner is said to be a young man; thus the Marcan ＂from my youth＂ (Matthew 10:20) is omitted.

16 [21] If you wish to be perfect: to be perfect is demanded of all Christians; see Matthew 5:48. In the case of this man, it involves selling his possessions and giving to the poor; only so can he follow Jesus.

17 [23-24] Riches are an obstacle to entering the kingdom that cannot be overcome by human power. The comparison with the impossibility of a camel's passing through the eye of a needle should not be mitigated by such suppositions as that the eye of a needle means a low or narrow gate. The kingdom of God: as in Matthew 12:28; 21:31, 43 instead of Matthew's usual kingdom of heaven.

18 [25-26] See the note on Mark 10:23-27.

19 [28] This saying, directed to the Twelve, is from Q; see Luke 22:29-30. The new age: the Greek word here translated ＂new age＂ occurs in the New Testament only here and in Titus 3:5. Literally, it means ＂rebirth＂ or ＂regeneration,＂ and is used in Titus of spiritual rebirth through baptism. Here it means the ＂rebirth＂ effected by the coming of the kingdom. Since that coming has various stages (see the notes on Matthew 3:2; 4:17), the new age could be taken as referring to the time after the resurrection when the Twelve will govern the true Israel, i.e., the church of Jesus. (For ＂judge＂ in the sense of ＂govern,＂ cf Judges 12:8, 9, 11; 15:20; 16:31; Psalm 2:10). But since it is connected here with the time when the Son of Man will be seated on his throne of glory, language that Matthew uses in Matthew 25:31 for the time of final judgment, it is more likely that what the Twelve are promised is that they will be joined with Jesus then in judging the people of Israel.

20 [30] Different interpretations have been given to this saying, which comes from Mark 10:31. In view of Matthew's associating it with the following parable (Matthew 20:1-15) and substantially repeating it (in reverse order) at the end of that parable (Matthew 20:16), it may be that his meaning is that all who respond to the call of Jesus, at whatever time (first or last), will be the same in respect to inheriting the benefits of the kingdom, which is the gift of God.

Matthew
Chapter 20

1 1 ＂The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard.

天国好象一个家主，清晨出去为自己的葡萄园雇工人。

2 After agreeing with them for the usual daily wage, he sent them into his vineyard.

他与工人议定一天一个＂德纳＂，就派他们到葡萄园里去了。

3 Going out about nine o'clock, he saw others standing idle in the marketplace,

约在第三时辰，又出去，看见另有些人在街上闲立着，

4 2 and he said to them, ‘ou too go into my vineyard, and I will give you what is just.'

就对他们说：你们也到我的葡萄园里去吧！凡照公义该给的，我必给你们。

5 So they went off. (And) he went out again around noon, and around three o'clock, and did likewise.

他们就去了。约在第六和第九时辰，他又出去，也照样做了。

6 Going out about five o'clock, he found others standing around, and said to them, 'Why do you stand here idle all day?'

约在第十一时辰，他又出去，看见还有些人站在那里，就对他们说：为什么你们站在这里整天闲着？

7 They answered, 'Because no one has hired us.' He said to them, 'You too go into my vineyard.'

他们对他说：因为没有人雇我们。他给他们说：你们也到我的葡萄园里去吧！

8 3 When it was evening the owner of the vineyard said to his foreman, 'Summon the laborers and give them their pay, beginning with the last and ending with the first.'

到了晚上，葡萄园的主人对他的管事人说：你叫工人来，分给他们工资，由最后的开始，直到最先的。

9 When those who had started about five o'clock came, each received the usual daily wage.

那些约在第十一时辰来的人，每人领了一个＂德纳＂。

10 So when the first came, they thought that they would receive more, but each of them also got the usual wage.

那些最先雇的前来，心想自己必会多领，但他们也只领了一个＂德纳＂。

11 And on receiving it they grumbled against the landowner,

他们一领了，就抱怨家主，  

12 saying, ‘hese last ones worked only one hour, and you have made them equal to us, who bore the day's burden and the heat.'

说：这些最后雇的人，不过工作了一个时辰，而你竟把他们与我们这整天受苦受热的，同等看待。  

13 He said to one of them in reply, 'My friend, I am not cheating you. 4 Did you not agree with me for the usual daily wage?

说：这些最后雇的人，不过工作了一个时辰，而你竟把他们与我们这整天受苦受热的，同等看待。

14 5 Take what is yours and go. What if I wish to give this last one the same as you?

拿你的走吧！我愿意给这最后来的和给你的一样。

15 (Or) am I not free to do as I wish with my own money? Are you envious because I am generous?'

难道不许我拿我所有的财物，行我所愿意的吗?或是因为我好，你就眼红吗?

16 6 Thus, the last will be first, and the first will be last.＂

这样，最后的，将成为最先的，最先的将会成为最后的。＂

17 7 As Jesus was going up to Jerusalem, he took the twelve (disciples) aside by themselves, and said to them on the way,

18 ＂Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death,

＂看，我们上耶路撒冷去，人子要被交于司祭和经师，他们要定他的死罪；

19 and hand him over to the Gentiles to be mocked and scourged and crucified, and he will be raised on the third day.＂

并且要把他交给外邦人戏弄、鞭打、钉死；但第三天，他要复活。＂

20 8 Then the mother 9 of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something.

那时，载伯德儿子的母亲，同自己的儿子前来，叩拜耶稣，请求他一件事。

21 He said to her, ＂What do you wish?＂ She answered him, ＂Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom.＂

耶稣对她说：“你要什么?”她回答说：“你叫我的这两个儿子，在你王国内，一个坐在你的右边，一个坐在你的左边。”

22 Jesus said in reply, ＂You do not know what you are asking. 10 Can you drink the cup that I am going to drink?＂ They said to him, ＂We can.＂

耶稣回答说：“你们不知道你们所求的是什么，你们能饮我将要饮的爵吗?”他们说：“我们能。”

23 He replied, ＂My cup you will indeed drink, but to sit at my right and at my left (, this) is not mine to give but is for those for whom it has been prepared by my Father.＂

耶稣对他们说：“我的爵你们固然要饮，但坐在右边或左边，不是我可以给的，而是我父给谁预备了，就给谁。”

24 When the ten heard this, they became indignant at the two brothers.

那十个听了，就恼怒他们两兄弟。

25 But Jesus summoned them and said, ＂You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt.

耶稣叫过他们来说：“你们知道：外邦人有首长主宰他们，有大臣管辖他们。

26 But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant;

在你们中却不可这样，谁若愿意在你们中成为大的，就当作你们的仆役；

27 whoever wishes to be first among you shall be your slave.

谁若愿意在你们中为首，就当作你们的奴仆。

28 Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom 11 for many.＂

就如人子来不是受服事，而是服事人，并交出自己的生命，为大众作赎价。”

29 12 As they left Jericho, a great crowd followed him.

他们由耶里哥出来时，有许多群众跟随耶稣。

30 Two blind men were sitting by the roadside, and when they heard that Jesus was passing by, they cried out, ＂[Lord,] 13 Son of David, have pity on us!＂

有两个瞎子坐在路旁，听说耶稣路过，就喊叫说：“主，达味之子，可怜我们吧！”民众斥责他们，

31 The crowd warned them to be silent, but they called out all the more, ＂Lord, Son of David, have pity on us!＂

他们不要作声；他们反而更喊叫说：“主，达味之子，可怜我们吧！”

32 Jesus stopped and called them and said, ＂What do you want me to do for you?＂

耶稣就站住，叫过他们来，说：“你们愿意我给你们做什么?”

33 They answered him, ＂Lord, let our eyes be opened.＂

他们回答说：“主，叫我们的眼睛开开吧！”

34 Moved with pity, Jesus touched their eyes. Immediately they received their sight, and followed him.

耶稣动了慈心，摸了摸他们的眼睛；他们就立刻看见了，也跟着他去了。



Footnotes(注解)

1 [1-16] This parable is peculiar to Matthew. It is difficult to know whether the evangelist composed it or received it as part of his traditional material and, if the latter is the case, what its original reference was. In its present context its close association with Matthew 19:30 suggests that its teaching is the equality of all the disciples in the reward of inheriting eternal life.

2 [4] What is just: although the wage is not stipulated as in the case of those first hired, it will be fair.

3 [8] Beginning with the last . . . the first: this element of the parable has no other purpose than to show how the first knew what the last were given (Matthew 20:12).

4 [13] I am not cheating you: literally, ＂I am not treating you unjustly.＂

5, , [14-15] The owner's conduct involves no violation of justice (Matthew 20:4, 13), and that all the workers receive the same wage is due only to his generosity to the latest arrivals; the resentment of the first comes from envy.

6 [16] See the note on Matthew 19:30.

7 [17-19] Cf Mark 10:32-34. This is the third and the most detailed of the passion predictions (Matthew 16:21-23; 17:22-23). It speaks of Jesus' being ＂handed over to the Gentiles＂ (Matthew 27:2), his being ＂mocked＂ (Matthew 27:27-30), ＂scourged＂ (Matthew 27:26), and ＂crucified＂ (Matthew 27:31, 35). In all but the last of these points Matthew agrees with his Marcan source, but whereas Mark speaks of Jesus' being killed (Mark 10:34), Matthew has the specific ＂to be . . . crucified.＂

8 [20-28] Cf Mark 10:35-45. The request of the sons of Zebedee, made through their mother, for the highest places of honor in the kingdom, and the indignation of the other ten disciples at this request, show that neither the two brothers nor the others have understood that what makes for greatness in the kingdom is not lordly power but humble service. Jesus gives the example, and his ministry of service will reach its highest point when he gives his life for the deliverance of the human race from sin.

9 [20-21] The reason for Matthew's making the mother the petitioner (cf Mark 10:35) is not clear. Possibly he intends an allusion to Bathsheba's seeking the kingdom for Solomon; see 1 Kings 1:11-21. Your kingdom: see the note on Matthew 16:28.

10 [22] You do not know what you are asking: the Greek verbs are plural and, with the rest of the verse, indicate that the answer is addressed not to the woman but to her sons. Drink the cup: see the note on Mark 10:38-40. Matthew omits the Marcan ＂or be baptized with the baptism with which I am baptized＂ (Matthew 10:38).

11 [28] Ransom: this noun, which occurs in the New Testament only here and in the Marcan parallel (Matthew 10:45), does not necessarily express the idea of liberation by payment of some price. The cognate verb is used frequently in the LXX of God's liberating Israel from Egypt or from Babylonia after the Exile; see Exodus 6:6; 15:13; Psalm 77:16 (76 LXX); Isaiah 43:1; 44:22. The liberation brought by Jesus' death will be for many; cf Isaiah 53:12. Many does not mean that some are excluded, but is a Semitism designating the collectivity who benefit from the service of the one, and is equivalent to ＂all.＂ While there are few verbal contacts between this saying and the fourth Servant Song (Isaiah 52:13-53:12), the ideas of that passage are reflected here.

12 [29-34] The cure of the blind men is probably symbolic of what will happen to the disciples, now blind to the meaning of Jesus' passion and to the necessity of their sharing his suffering. As the men are given sight, so, after the resurrection, will the disciples come to see that to which they are now blind. Matthew has abbreviated his Marcan source (Matthew 10:46-52) and has made Mark's one man two. Such doubling is characteristic of this gospel; see Matthew 8:28-34 (Mark 5:1-20) and the note on Matthew 9:27-31.

13 [30] [Lord]: some important textual witnesses omit this, but that may be because copyists assimilated this verse to Matthew 9:27. Son of David: see the note on Matthew 9:27.

Matthew
Chapter 21

1 1 When they drew near Jerusalem and came to Bethphage 2 on the Mount of Olives, Jesus sent two disciples,

当他们临近耶路撒冷，来到靠近橄榄山的贝特法革时，耶稣就打发两个门徒，

2 saying to them,＂Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her. 3 Untie them and bring them here to me.

对他们说：“你们往对面的村庄里去，立时会看见一匹栓着的母驴，和跟它在一起的驴驹。解开，给我牵来！

3 And if anyone should say anything to you, reply, ‘The master has need of them.‘Then he will send them at once."

如果有人对你们说什么，你们就说：主要用它们。他们就会立刻放它们来”

4 4 This happened so that what had been spoken through the prophet might be fulfilled:

这事发生，是为应验先知所说的：

5＂Say to daughter Zion,‘Behold, your king comes to you, meek and riding on an ass, and on a colt, the foal of a beast of burden.'"

“你们应向熙雍女子说：看，你的君王来到你这里，温和的骑在一匹驴上，一匹母驴的小驴驹上。”

6 The disciples went and did as Jesus had ordered them.

门徒就去，照耶稣吩咐他们的做了。

7 5 They brought the ass and the colt and laid their cloaks over them, and he sat upon them.

他们牵了母驴和驴驹来，把外衣搭在它们的身上，扶耶稣坐在上面。

8 6 The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road.

很多群众，把自己的外衣铺在路上，还有些人从树上砍下树枝来，撒在路上。

9 The crowds preceding him and those following kept crying out and saying:＂Hosanna 7 to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest."

前行后随的群众喊说：“贺三纳于达味之子！因上主之名而来的，当受赞颂！贺三纳于至高之天！”

10 And when he entered Jerusalem the whole city was shaken 8 and asked,＂Who is this?"

当耶稣进入耶路撒冷的时候，全城哄动，说：“这人是谁?”

11 And the crowds replied,＂This is Jesus the prophet, 9 from Nazareth in Galilee."

群众说：“这是加里肋亚纳匝肋的先知耶稣。”

12 10 11 Jesus entered the temple area and drove out all those engaged in selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.

耶稣进了圣殿，把一切在圣殿内的商人顾客赶出去，把钱庄的桌子和卖鸽子的凳子推翻，

13 And he said to them,＂It is written: ‘My house shall be a house of prayer,' 12 but you are making it a den of thieves."

向他们说：“经上记载：‘我的殿宇，应称为祈祷之所。’你们竟把它做成了贼窝。”

14 The blind and the lame 13 approached him in the temple area, and he cured them.

在圣殿内的瞎子和瘸子来到他跟前，他都治好了他们。

15 When the chief priests and the scribes saw the wondrous things 14 he was doing, and the children crying out in the temple area,＂Hosanna to the Son of David," they were indignant

司祭长及经师见了他所行的奇事，又听见了孩子们在圣殿内喊说：“贺三纳于达味之子！”就大发忿怒，

16 15 and said to him,＂Do you hear what they are saying?" Jesus said to them,＂Yes; and have you never read the text, 'Out of the mouths of infants and nurslings you have brought forth praise'?"

对耶稣说：“你听见他们所说的吗？”耶稣对他们说：“是的，你们从未读过：‘你由婴儿和吃奶者的口中，备受赞美’这句话吗?”

17 And leaving them, he went out of the city to Bethany, and there he spent the night.

于是便离开他们走出城外，到伯达尼去，在那里过夜。

18 16 When he was going back to the city in the morning, he was hungry.

早晨，他回城时，饿了，

19 Seeing a fig tree by the road, he went over to it, but found nothing on it except leaves. And he said to it,＂May no fruit ever come from you again." And immediately the fig tree withered.

见路旁有棵无花果树，就走到跟前，但在树上除了叶子外，什么也没找着，就对它说：“你永远不再结果子了！”那无花果树立即枯干了。

20 When the disciples saw this, they were amazed and said,＂How was it that the fig tree withered immediately?"

门徒一见就惊异说：“怎么这无花果树立即枯干了?

21 17 Jesus said to them in reply,＂Amen, I say to you, if you have faith and do not waver, not only will you do what has been done to the fig tree, but even if you say to this mountain, 'Be lifted up and thrown into the sea,' it will be done.

耶稣回答他们说：“我实在告诉你们：你们如果有信德，不疑惑，不但能对无花果树做这件事，即便你们对这座山说：起来，投到海中！也必要实现。

22 Whatever you ask for in prayer with faith, you will receive."

不论你们在祈祷时恳求什么，只要信，就必获得。”

23 18 When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said,＂By what authority are you doing these things? 19 And who gave you this authority?"

他进了圣殿，正教训人时，司祭长和民间的长老来到他跟前说：“你凭什么权柄作这些事?谁给了你这种权柄?”

24 Jesus said to them in reply,＂I shall ask you one question, 20 and if you answer it for me, then I shall tell you by what authority I do these things.

耶稣回答说：“我也问你们一句话：你们若答复我，我就告诉你们：我凭什么权柄作这些事。



25 Where was John's baptism from? Was it of heavenly or of human origin?" They discussed this among themselves and said,＂If we say ‘Of heavenly origin,' he will say to us, 'Then why did you not believe him?'

若翰的洗礼，是从哪里来的？是从天上来的？还是从人来的？”他们心中思量说：如果我们说：是从天上来的，他必对我们说：你们为什么不信他？

26 21 But if we say,‘Of human origin,' we fear the crowd, for they all regard John as a prophet."

如果我们说：是从人来的，我们害怕民众，因为众人都以若翰为一位先知。

27 So they said to Jesus in reply,＂We do not know." He himself said to them,＂Neither shall I tell you by what authority I do these things. 22

他们便回答耶稣说：“我们不知道。”耶稣也对他们说：“我也不告诉你们：我凭什么权柄做这些事。”

28 23＂What is your opinion? A man had two sons. He came to the first and said,‘Son, go out and work in the vineyard today.'

你们以为怎样?从前有一个人，有两个儿子，他对第一个说：孩子！你今天到葡萄园里去工作吧！

29 He said in reply, ‘I will not,' but afterwards he changed his mind and went.

他回答说：主，我去。但他却没有去。

30 The man came to the other son and gave the same order. He said in reply,‘Yes, sir,' but did not go.

他对第二个也说了同样的话，第二个却答应说：我不愿意。但后来悔悟过来，而又去了。

31 24 Which of the two did his father's will?" They answered,＂The first." Jesus said to them,＂Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you.

二人中哪一个履行了父亲的意愿?”他们说：“后一个。”耶稣对他们说：“我实在告诉你们：税吏和娼妓要在你们以先进入天国，

32 25 When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.

因为若翰来到你们这里履行了正义，你们仍不相信他。税吏和娼妓倒相信了；至于你们，见了后，仍不悔悟去相信他。”

33 26＂Hear another parable. There was a landowner who planted a vineyard, 27 put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.

“你们再听一个比喻吧！从前有一个家主，培植了一个葡萄园，周围围上篱笆，园内掘了一个榨酒池，筑了一个守望台，把它租给园户，就离开了本国。

34 When vintage time drew near, he sent his servants 28 to the tenants to obtain his produce.

快到收果子的时节，他打发仆人到园户那里去收果子。

35 But the tenants seized the servants and one they beat, another they killed, and a third they stoned.

园户拿住了仆人，将一个鞭打了，将一个杀了，将另一个用石头砸死了。

36 Again he sent other servants, more numerous than the first ones, but they treated them in the same way.

他再打发一些仆人去，人数比以前还多；园户也一样对待了他们，

37 Finally, he sent his son to them, thinking,‘They will respect my son.'

最后他打发自己的儿子到他们那去，说：他们会敬重我的儿子。

38 29 But when the tenants saw the son, they said to one another, 'This is the heir. Come, let us kill him and acquire his inheritance.'

但园户一看见是儿子，就彼此说：这是继承人；来！我们杀掉他，我们就能得到他的产业。

39 30 They seized him, threw him out of the vineyard, and killed him.

于是他们拿住他，把他推到园外杀了。

40 What will the owner of the vineyard do to those tenants when he comes?"

那么，当葡萄园的主人来时，他要怎样处置那些园户呢?”

41 They answered 31 him,＂He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times."

他们回答说：“要凶恶地消灭那些凶恶的人，把葡萄园另租给按时给他缴纳出产的园户。”

42 32 Jesus said to them,＂Did you never read in the scriptures: 'The stone that the builders rejected has become the　cornerstone; by the Lord has this been done, and it is wonderful in our eyes'?

耶稣对他们说：“匠人弃而不用的石头，反而成了屋角的基石；那是上主的所行所为，在我们眼中，神妙莫测’的这句经文，你们没有读过吗?

43 33 Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.

为此，我对你们说：天主的国，必由你们中夺去，而交给结果子的外邦人。

44 ( 34 The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.)"

跌在这石头上的，必被撞碎；这石头落在谁身上，必要把他压踤。”

45 When the chief priests and the Pharisees 35 heard his parables, they knew that he was speaking about them.

司祭长和法利塞人听了他的这些比喻，觉出他是指着他们说的，

46 And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.

就想逮住他；但害怕民众，因为他们以耶稣为一位先知。



Footnotes(注解)

1 [1-11] Jesus' coming to Jerusalem is in accordance with the divine will that he must go there (cf Matthew 16:21) to suffer, die, and be raised. He prepares for his entry into the city in such a way as to make it a fulfillment of the prophecy of Zechariah 9:9 (Matthew 21:2) that emphasizes the humility of the king who comes (Matthew 21:5). That prophecy, absent from the Marcan parallel account (Matthew 11:1-11) although found also in the Johannine account of the entry (Matthew 12:15), is the center of the Matthean story. During the procession from Bethphage to Jerusalem, Jesus is acclaimed as the Davidic messianic king by the crowds who accompany him (Matthew 21:9). On his arrival the whole city was shaken, and to the inquiry of the amazed populace about Jesus' identity the crowds with him reply that he is the prophet, from Nazareth in Galilee (Matthew 21:10, 11).

2 [1] Bethphage: a village that can no longer be certainly identified. Mark mentions it before Bethany (Mark 11:1), which suggests that it lay to the east of the latter. The Mount of Olives: the hill east of Jerusalem that is spoken of in Zechariah 14:4 as the place where the Lord will come to rescue Jerusalem from the enemy nations.

3 [2] An ass tethered, and a colt with her: instead of the one animal of Mark 11:2 Matthew has two, as demanded by his understanding of Zechariah 9:9.

4 [4-5] The prophet: this fulfillment citation is actually composed of two distinct Old Testament texts, Isaiah 62:11 (Say to daughter Zion) and Zechariah 9:9. The ass and the colt are the same animal in the prophecy, mentioned twice in different ways, the common Hebrew literary device of poetic parallelism. That Matthew takes them as two is one of the reasons why some scholars think that he was a Ge, nt, ile rather than a Jewish Christian who would presumably not make that mistake (see Introduction).

5 [7] Upon them: upon the two animals; an awkward picture resulting from Matthew's misunderstanding of the prophecy.

6 [8] Spread . . . on the road: cf 2 Kings 9:13. There is a similarity between the cutting and strewing of the branches and the festivities of Tabernacles (Lev 23:39-40); see also 2 Macc 10:5-8 where the celebration of the rededication of the temple is compared to that of Tabernacles.

7 [9] Hosanna: the Hebrew means＂(O Lord) grant salvation"; see Psalm 118:25, but that invocation had become an acclamation of jubilation and welcome. Blessed is he . . . in the name of the Lord: see Psalm 118:26 and the note on John 12:13. In the highest: probably only an intensification of the acclamation, although Hosanna in the highest could be taken as a prayer,＂May God save (him)."

8 [10] Was shaken: in the gospels this verb is peculiar to Matthew where it is used also of the earthquake at the time of the crucifixion (Matthew 27:51) and of the terror of the guards of Jesus' tomb at the appearance of the angel (Matthew 28:4). For Matthew's use of the cognate noun, see the note on Matthew 8:24.

9 [11] The prophet: see Matthew 16:14 ("one of the prophets") and 21:46.

10 [12-17] Matthew changes the order of (Mark 11:11, 12, 15) and places the cleansing of the temple on the same day as the entry into Jerusalem, immediately after it. The activities going on in the temple area were not secular but connected with the temple worship. Thus Jesus' attack on those so engaged and his charge that they were making God's house of prayer a den of thieves (Matthew 21:12-13) constituted a claim to authority over the religious practices of Israel and were a challenge to the priestly authorities. Matthew 21:14-17 are peculiar to Matthew. Jesus' healings and his countenancing the children's cries of praise rouse the indignation of the chief priests and the scribes (Matthew 21:15). These two groups appear in the infancy narrative (Matthew 2:4) and have been mentioned in the first and third passion predictions (Matthew 16:21; 20:18). Now, as the passion approaches, they come on the scene again, exhibiting their hostility to Jesus.

11 [12] These activities were carried on in the court of the Gentiles, the outermost court of the temple area. Animals for sacrifice were sold; the doves were for those who could not afford a more expensive offering; see Lev 5:7. Tables of the money changers: only the coinage of Tyre could be used for the purchases; other money had to be exchanged for that.

12 [13]＂My house . . . prayer': cf Isaiah 56:7. Matthew omits the final words of the quotation,＂for all peoples" ("all nations"), possibly because for him the worship of the God of Israel by all nations belongs to the time after the resurrection; see Matthew 28:19. A den of thieves: the phrase is taken from Jeremiah 7:11.

13 [14] The blind and the lame: according to 2 Sam 5:8 (LXX) the blind and the lame were forbidden to enter＂the house of the Lord," the temple. These are the last of Jesus' healings in

14 [15] The wondrous things: the healings.

15 [16]＂Out of the mouths . . . praise': cf Psalm 8:3 (LXX).

16 [18-22] In Mark the effect of Jesus' cursing the fig tree is not immediate; see Mark 11:14, 20. By making it so, Matthew has heightened the miracle. Jesus' act seems arbitrary and ill-tempered, but it is a prophetic action similar to those of Old Testament prophets that vividly symbolize some part of their preaching; see, e.g., Ezekiel 12:1-20. It is a sign of the judgment that is to come upon the Israel that with all its apparent piety lacks the fruit of good deeds (Matthew 3:10) and will soon bear the punishment of its fruitlessness (Matthew 21:43). Some scholars propose that this story is the development in tradition of a parable of Jesus about the destiny of a fruitless tree, such as Luke 13:6-9. Jesus' answer to the question of the amazed disciples (Matthew 21:20) makes the miracle an example of the power of prayer made with unwavering faith (Matthew 21:21-22).

17 [21] See Matthew 17:20.

18 [23-27] Cf Mark 11:27-33. This is the first of five controversies between Jesus and the religious authorities of Judaism in Matthew 21:23-22:46 Presented in the form of questions and answers.

19 [23] These things: probably his entry into the city, his cleansing of the temple, and his healings there.

20 [24] To reply by counterquestion was common in rabbinical debate.

21 [26] We fear . . . as a prophet: cf Matthew 14:5.

22 [27] Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John's baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority.

23 [28-32] The series of controversies is interrupted by three parables on the judgment of Israel (Matthew 21:28-22:14) of which this, peculiar to Matthew, is the first. The second (Matthew 21:33-46) comes from Mark (12:1-12), and the third (Matthew 22:1-14) from Q; see Luke 14:15-24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Mattew's first parable, Matthew 21:28-30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf Matthew 7:21; 12:50); that may have been the parable's original reference. However, it is given a more specific application by the addition of Matthew 21:31-32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John's call to repentance. By the answer they give to Jesus' question (Matthew 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father's will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.

24 [31] Entering . . . before you: this probably means＂they enter; you do not."

25 [32] Cf Luke 7:29-30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q. Came to you . . . way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God's plan of salvation. For the last, see the note on Matthew 3:14-15.

26 [33-46] Cf Mark 12:1-12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas, #65, where a less allegorized and probably more primitive form of the parable is found.

27 [33] Planted a vineyard . . . a tower: cf Isaiah 5:1-2. The vineyard is defined in Isaiah 5:7 as＂the house of Israel."

28 [34-35] His servants: Matthew has two sendings of servants as against Mark's three sendings of a single servant (Mark 11:2-5a) followed by a statement about the sending of＂many others" (Mark 11:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Matthew 23:37. His produce: cf Mark 12:2＂some of the produce." The produce is the good works demanded by God, and his claim to them is total.

29 [38] Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.

30 [39] Threw him out . . . and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Matthew 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see John 19:17; Hebrews 13:12.

31 [41] They answered: in Mark 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf Matthew 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.

32 [42] Cf Psalm 118:22-23. The psalm was used in the early church as a prophecy of Jesus' resurrection; see Acts 4:11; 1 Peter 2:7. If, as some think, the original parable ended at Matthew 21:39 it was thought necessary to complete it by a reference to Jesus' vindication by God.

33 [43] Peculiar to Matthew. Kingdom of God: see the note on Matthew 19:23-24. Its presence here instead of Matthew's usual＂kingdom of heaven" may indicate that the saying came from Matthew's own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus.

34 [44] The majority of textual witnesses omit this verse. It is probably an early addition to Matthew from Luke 20:18 with which it is practically identical.

35 [45] The Pharisees: Matthew inserts into the group of Jewish leaders (Matthew 21:23) those who represented the Judaism of his own time.

Matthew
Chapter 22

1 1 Jesus again in reply spoke to them in parables, saying,

耶稣又开口用比喻对他们说：

2 ＂The kingdom of heaven may be likened to a king who gave a wedding feast 2 for his son.

＂天国好比一个国王，为自己的儿子办婚宴。

3 3 He dispatched his servants to summon the invited guests to the feast, but they refused to come.

他打发仆人去召被请的人来赴婚宴，他们却不愿意来。

4 A second time he sent other servants, saying,‘Tell those invited: ＂Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.＂'

又派其它的仆人去，说：你们对被请的人说：看，我已预备好了我的盛宴，我的公牛和肥畜都宰杀了，一切都齐备了，你们来赴婚宴吧！

5 Some ignored the invitation and went away, one to his farm, another to his business.

他们却不理：有的往自己的田里去了，有的作自己的生意去了；

6 The rest laid hold of his servants, mistreated them, and killed them.

其余的竟拿住他的仆人，凌辱后杀死了。

7 4 The king was enraged and sent his troops, destroyed those murderers, and burned their city.

国王于是动了怒，派自已军队消灭了那些杀人的凶手，焚毁了他们的城市。

8 Then he said to his servants, 'The feast is ready, but those who were invited were not worthy to come.

然后对仆人说：婚宴已经齐备了，但是被请的人都不配。

9 Go out, therefore, into the main roads and invite to the feast whomever you find.'

如今你们到各路口去，凡是你们所遇到的，都请来赴婚宴。

10 The servants went out into the streets and gathered all they found, bad and good alike, 5 and the hall was filled with guests.

那些仆人就出去到大路上，凡遇到的，无论坏人好人，都召集了来，婚宴上就满了坐席的人。

11 6 But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.

国王进来巡视坐席客人，看见在那里有一个没有穿婚宴礼服的人，

12 He said to him, ‘My friend, how is it that you came in here without a wedding garment?' But he was reduced to silence.

便对他说：朋友，你怎么到这里来，不穿婚宴礼服?那人默然无语。

13 7 Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.'

国王遂对仆役说：你们捆起他的脚和手来，把他丢在外面的黑暗中；在那里要有哀号和切齿。

14 Many are invited, but few are chosen.＂

因为被召的人多，被选的人少

15 8 Then the Pharisees 9 went off and plotted how they might entrap him in speech.

那时，法利塞人去商讨怎样在言谈上叫耶稣入圈套。

16 They sent their disciples to him, with the Herodians, 10 saying, ＂Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone's opinion, for you do not regard a person's status.

他们遂派自己的门徒和黑落德党人到他跟前说：“师傅，我们知道你是真诚的，按真理教授天主的道路，不顾忌任何人，因为你不看人的情面。

17 11 Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?＂

如今请你告诉我们：你以为如何?给凯撒纳税，可以不可以?”

18 Knowing their malice, Jesus said, ＂Why are you testing me, you hypocrites?

耶稣看破他们的恶意，就说：“假善人，你们为什么要试探我?

19 12 Show me the coin that pays the census tax.＂ Then they handed him the Roman coin.

拿一个税币给我看看！”他们便递给他一块“德纳”。

20 He said to them, ＂Whose image is this and whose inscription?＂

耶稣对他们说：“这肖像和名号是谁的?”

21 They replied, ＂Caesar's.＂ 13 At that he said to them, ＂Then repay to Caesar what belongs to Caesar and to God what belongs to God.＂

他们对他说：“凯撒的”。耶稣对他们说：“那么，凯撒的，就应归还凯撒；天主的，就应归还天主。”

22 When they heard this they were amazed, and leaving him they went away.

他们听了大为惊异，遂离开他走了。

23 14 On that day Sadducees approached him, saying that there is no resurrection. 15 They put this question to him,

在那一天，否认复活的撒杜塞人，来到他跟前，问他说：

24 saying, ＂Teacher, Moses said,‘If a man dies 16 without children, his brother shall marry his wife and raise up descendants for his brother.'

“师傅，梅瑟说：谁若死了没有儿子，他的弟弟就应娶他的女人为妻，给他哥哥立嗣。

25 Now there were seven brothers among us. The first married and died and, having no descendants, left his wife to his brother.

在我们中曾有兄弟七人：第一个娶了妻没有子嗣就死了，遗下了妻子给他的弟弟；

26 The same happened with the second and the third, through all seven.

连第二个与第三个，直到第七个都是这样。

27 Finally the woman died.

最后，那妇人也死了。

28 Now at the resurrection, of the seven, whose wife will she be? For they all had been married to her.＂

那么，在复活的时候，她是七人中那一个的妻子?因为都曾娶过她。”

29 17 Jesus said to them in reply, ＂You are misled because you do not know the scriptures or the power of God.

耶稣回答他们说：“你们错了，不明了经书，也不明了天主的能力，

30 At the resurrection they neither marry nor are given in marriage but are like the angels in heaven.

因为复活的时候，也不娶也不嫁，好象在天上的天使一样。

31 And concerning the resurrection of the dead, have you not read what was said to you 18 by God,

关于死人复活，你们不曾念过天主对你们所说

32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead but of the living.＂

‘我是亚巴郎的天主，依撒格的天主及雅各伯的天主’的话吗?他不是死人的，而是活人的天主。”

33 When the crowds heard this, they were astonished at his teaching.

民众听了，就都惊讶他的道理。

34 19 When the Pharisees heard that he had silenced the Sadducees, they gathered together,

法利塞人听说耶稣使撒杜塞人闭口无言，就聚集在一起；

35 and one of them [a scholar of the law] 20 tested him by asking,

他们中有一个法学士试探他，发问说：

36 ＂Teacher, 21 which commandment in the law is the greatest?＂

“师傅，法律中那条诫命是最大的?”

37 He said to him, 22 ＂You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind.

耶稣对他说：“‘你应全心，全灵，全意，爱上主你的天主。’

38 This is the greatest and the first commandment.

这是最大也是第一条诫命。

39 The second is like it: 23 You shall love your neighbor as yourself.

第二条与此相似：你应当爱近人如你自己。

40 24 The whole law and the prophets depend on these two commandments.＂

全部法律和先知，都系于这两条诫命。”

41 25 26 While the Pharisees were gathered together, Jesus questioned them,

全部法律和先知，都系于这两条诫命。”

42 27 saying, ＂What is your opinion about the Messiah? Whose son is he?＂ They replied, ＂David's.＂

法利塞人聚集在一起时，耶稣问他们

43 He said to them, ＂How, then, does David, inspired by the Spirit, call him 'lord,' saying:

说：“关于默西亚，你们以为如何?他是谁的儿子?”他们回答说：“达味的。”

44 ‘The Lord said to my lord, ＂Sit at my right hand until I place your enemies under your feet＂'?

耶稣对他们说：“怎么达味因圣神的感动，称他为主说：

45 28 If David calls him‘lord,' how can he be his son?＂

那么，如果达味称他为主，他怎会是达味的儿子？”

46 No one was able to answer him a word, nor from that day on did anyone dare to ask him any more questions.

没有人能回答他一句话。从那天以后，没有谁再敢问他。



Footnotes(注解)

1 [1-14] This parable is from Q; see Luke 14:15-24. It has been given many allegorical traits by Matthew, e.g., the burning of the city of the guests who refused the invitation (Matthew 22:7), which corresponds to the destruction of Jerusalem by the Romans in A.D. 70. It has similarities with the preceding parable of the tenants: the sending of two groups of servants (Matthew 22:3, 4), the murder of the servants (Matthew 22:6) the punishment of the murderers (Matthew 22:7), and the entrance of a new group into a privileged situation of which the others had proved themselves unworthy (Matthew 22:8-10). The parable ends with a section that is peculiar to Matthew (Matthew 22:11-14), which some take as a distinct parable. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (Matthew 22:1-10), and something that will be possessed only by those present members who can stand the scrutiny of the final judgment (Matthew 22:11-14). The parable is not only a statement of God's judgment on Israel but a warning to Matthew's church.

2 [2] Wedding feast: the Old Testament's portrayal of final salvation under the image of a banquet (Isaiah 25:6) is taken up also in Matthew 8:11; cf Luke 13:15.

3 [3-4] Servants . . . other servants: probably Christian missionaries in both instances; cf Matthew 23:34.

4 [7] See the note on Matthew 22:1-14.

5 [10] Bad and good alike: cf Matthew 13:47.

6 [11] A wedding garment: the repentance, change of heart and mind, that is the condition for entrance into the kingdom (Matthew 3:2; 4:17) must be continued in a life of good deeds (Matthew 7:21-23).

7 [13] Wailing and grinding of teeth: the Christian who lacks the wedding garment of good deeds will suffer the same fate as those Jews who have rejected Jesus; see the note on Matthew 8:11-12.

8 [15-22] The series of controversies between Jesus and the representatives of Judaism (see the note on Matthew 21:23-27) is resumed. As in the first (Matthew 21:23-27), here and in the following disputes Matthew follows his Marcan source with few modifications.

9 [15] The Pharisees: while Matthew retains the Marcan union of Pharisees and Herodians in this account, he clearly emphasizes the Pharisees' part. They alone are mentioned here, and the Herodians are joined with them only in a prepositional phrase of Matthew 22:16. Entrap him in speech: the question that they will pose is intended to force Jesus to take either a position contrary to that held by the majority of the people or one that will bring him into conflict with the Roman authorities.

10 [16] Herodians: see the note on Mark 3:6. They would favor payment of the tax; the Pharisees did not.

11 [17] Is it lawful: the law to which they refer is the law of God.

12 [19] They handed him the Roman coin: their readiness in producing the money implies their use of it and their acceptance of the financial advantages of the Roman administration in Palestine.

13 [21] Caesar's: the emperor Tiberius (A.D. 14-37). Repay to Caesar what belongs to Caesar: those who willingly use the coin that is Caesar's should repay him in kind. The answer avoids taking sides in the question of the lawfulness of the tax. To God what belongs to God: Jesus raises the debate to a new level. Those who have hypocritically asked about tax in respect to its relation to the law of God should be concerned rather with repaying God with the good deeds that are his due; cf Matthew 21:41, 43.

14 [23-33] Here Jesus' opponents are the Sadducees, members of the powerful priestly party of his time; see the note on Matthew 3:7. Denying the resurrection of the dead, a teaching of relatively late origin in Judaism (cf Daniel 12:2), they appeal to a law of the Pentateuch (Deut 25:5-10) and present a case based on it that would make resurrection from the dead ridiculous (Matthew 22:24-28). Jesus chides them for knowing neither the scriptures nor the power of God (Matthew 22:29). His argument in respect to God's power contradicts the notion, held even by many proponents as well as by opponents of the teaching, that the life of those raised from the dead would be essentially a continuation of the type of life they had had before death (Matthew 22:30). His argument based on the scriptures (Matthew 22:31-32) is of a sort that was accepted as valid among Jews of the time.

15 [23] Saying that there is no resurrection: in the Marcan parallel (Matthew 22:12, 18) the Sadducees are correctly defined as those ＂who say there is no resurrection＂; see also Luke 20:27. Matthew's rewording of Mark can mean that these particular Sadducees deny the resurrection, which would imply that he was not aware that the denial was characteristic of the party. For some scholars this is an indication of his being a Gentile Christian; see the note on Matthew 21:4-5.

16 [24] ＂If a man dies . . . his brother': this is known as the ＂law of the levirate,＂ from the Latin levir, ＂brother-in-law.＂ Its purpose was to continue the family line of the deceased brother (Deut 25:6).

17 [29] The sexual relationships of this world will be transcended; the risen body will be the work of the creative power of God.

18 [31-32] Cf Exodus 3:6. In the Pentateuch, which the Sadducees accepted as normative for Jewish belief and practice, God speaks even now (to you) of himself as the God of the patriarchs who died centuries ago. He identifies himself in relation to them, and because of their relation to him, the living God, they too are alive. This might appear no argument for the resurrection, but simply for life after death as conceived in Wisdom 3, 1-3. But the general thought of early first-century Judaism was not influenced by that conception; for it human immortality was connected with the existence of the body.

19 [34-40] The Marcan parallel (Mark 12:28-34) is an exchange between Jesus and a scribe who is impressed by the way in which Jesus has conducted himself in the previous controversy (Mark 12:28), who compliments him for the answer he gives him (Mark 12:32), and who is said by Jesus to be ＂not far from the kingdom of God＂ (Mark 12:34). Matthew has sharpened that scene. The questioner, as the representative of other Pharisees, tests Jesus by his question (Matthew 22:34-35), and both his reaction to Jesus' reply and Jesus' commendation of him are lacking.

20 [35] [A scholar of the law]: meaning ＂scribe.＂ Although this reading is supported by the vast majority of textual witnesses, it is the only time that the Greek word so translated occurs in Matthew. It is relatively frequent in Luke, and there is reason to think that it may have been added here by a copyist since it occurs in the Lucan parallel (Luke 10:25-28). Tested: see the note on Matthew 19:3.

21 [36] For the devout Jew all the commandments were to be kept with equal care, but there is evidence of preoccupation in Jewish sources with the question put to Jesus.

22 [37-38] Cf Deut 6:5. Matthew omits the first part of Mark's fuller quotation (Mark 12:29; Deut 6:4-5), probably because he considered its monotheistic emphasis needless for his church. The love of God must engage the total person (heart, soul, mind).

23 [39] Jesus goes beyond the extent of the question put to him and joins to the greatest and the first commandment a second, that of love of neighbor, Lev 19:18; see the note on Matthew 19:18-19. This combination of the two commandments may already have been made in Judaism.

24 [40] The double commandment is the source from which the whole law and the prophets are derived.

25 [41-46] Having answered the questions of his opponents in the preceding three controversies, Jesus now puts a question to them about the sonship of the Messiah. Their easy response (Matthew 22:43a) is countered by his quoting a verse of Psalm 110 that raises a problem for their response (43b-45). They are unable to solve it and from that day on their questioning of him is ended.

26 [41] The Pharisees . . . questioned them: Mark is not specific about who are questioned (Mark 12:35).

27 [42-44] David's: this view of the Pharisees was based on such Old Testament texts as Isaiah 11:1-9; Jeremiah 23:5; and Ezekiel 34:23; see also the extrabiblical Psalms of Solomon Psalm 17:21. How, then . . . saying: Jesus cites Psalm 110:1 accepting the Davidic authorship of the psalm, a common view of his time. The psalm was probably composed for the enthronement of a Davidic king of Judah. Matthew assumes that the Pharisees interpret it as referring to the Messiah, although there is no clear evidence that it was so interpreted in the Judaism of Jesus' time. It was widely used in the early church as referring to the exaltation of the risen Jesus. My lord: understood as the Messiah.

28 [45] Since Matthew presents Jesus both as Messiah (Matthew 16:16) and as Son of David (Matthew 1:1; see also the note on Matthew 9:27), the question is not meant to imply Jesus' denial of Davidic sonship. It probably means that although he is the Son of David, he is someone greater, Son of Man and Son of God, and recognized as greater by David who calls him my ＂lord.'

Matthew
Chapter 23

1 1 Then Jesus spoke to the crowds and to his disciples,

那时，耶稣对民众和他的门徒讲论说：

2 2 saying,＂The scribes and the Pharisees have taken their seat on the chair of Moses.

经师和法利塞人坐在梅瑟的讲座上：

3 Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice.

凡他们对你们所说的，你们要行要守；但不要照他们的行为去做，因为他们只说不做。

4 They tie up heavy burdens 3 (hard to carry) and lay them on people's shoulders, but they will not lift a finger to move them.

他们把沉重而难以负荷的担子捆好，放在人的肩上，自己却不肯用一个指头动一下。

5 4 All their works are performed to be seen. They widen their phylacteries and lengthen their tassels.

他们所做的一切工作都是为叫人看；为此，他们把经匣放宽，衣穗加长；

6 5 They love places of honor at banquets, seats of honor in synagogues,

他们又喜爱筵席上的首位，会堂中的上座，

7 greetings in marketplaces, and the salutation ‘'Rabbi.'

喜爱人在街市上向他们致敬，称他们为＂辣彼＂。

8 6 As for you, do not be called ‘Rabbi.' You have but one teacher, and you are all brothers.

至于你们，却不要被称为＂辣彼＂，因为你们的师傅只有一位，你们众人都是兄弟；

9 Call no one on earth your father; you have but one Father in heaven.

也不要在地上称人为你们的父，因为你们的父只有一位，就是天上的父。

10 Do not be called ‘Master'; you have but one master, the Messiah.

你们也不要被称为导师，因为你们的导师只有一位，就是默西亚。

11 The greatest among you must be your servant.

你们中那最大的，该作你们的仆役。

12 Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.

凡高举自己的，必被贬抑；凡贬抑自己的，必被高举。

13 7＂Woe to you, scribes and Pharisees, you hypocrites. You lock the kingdom of heaven 8 before human beings. You do not enter yourselves, nor do you allow entrance to those trying to enter.

祸哉，你们经师和法利塞假善人！因为你们给人封闭了天国：你们不进去，也不让愿意进去的人进去。

14 ) 9 祸哉，你们经师和法利塞假善人！因为你们吞没了寡妇的家产，而以长久的祈祷作掩饰，为此，你们必要遭受更重的处罚。】

15 10＂Woe to you, scribes and Pharisees, you hypocrites. You traverse sea and land to make one convert, and when that happens you make him a child of Gehenna twice as much as yourselves.

祸哉，你们经师和法利塞假善人！因为你们走遍了海洋和陆地，为使一个人成为归依者；几时他成了，你们反而使他成为一个比你们加倍坏的‘地狱之子’。

16 11＂Woe to you, blind guides, who say, ‘If one swears by the temple, it means nothing, but if one swears by the gold of the temple, one is obligated.'

祸哉，你们瞎眼的响导！你们说：谁若指着圣所起誓，不算什么；但是谁若指着圣所的金子起誓，就该还愿。

17 Blind fools, which is greater, the gold, or the temple that made the gold sacred?

又昏又瞎的人哪！究竟什么更贵重：是金子还是那使金子成圣的圣所?

18 And you say, ‘If one swears by the altar, it means nothing, but if one swears by the gift on the altar, one is obligated.'

还有：谁若指着全燔祭坛起誓，不算什么；但是谁若指着那上面的供物起誓，就该还愿。

19 You blind ones, which is greater, the gift, or the altar that makes the gift sacred?

瞎眼的人哪！究竟什么更贵重：是供物或是那使供物成圣的全燔祭坛?

20 One who swears by the altar swears by it and all that is upon it;

所以，那指着全燔祭坛起誓的，是指着它和那上面的一切起誓；

21 one who swears by the temple swears by it and by him who dwells in it;

那指着圣所起誓的，是指着它和那住在它内的而起誓；

22 one who swears by heaven swears by the throne of God and by him who is seated on it.

那指着天起誓的，是指着天主的宝座和坐在上面的那位起誓。

23 ＂Woe to you, scribes and Pharisees, you hypocrites. You pay tithes 12 of mint and dill and cummin, and have neglected the weightier things of the law: judgment and mercy and fidelity. (But) these you should have done, without neglecting the others.

祸哉，你们经师和法利塞假善人！因为你们捐献十分之一的薄荷、茴香和莳萝，却放过了法律上最重要的公义、仁爱与信义；这些固然该作，那些也不可放过。

24 13 Blind guides, who strain out the gnat and swallow the camel!

瞎眼的响导！你们滤出蚊蚋，却吞下了骆驼。

25 14＂Woe to you, scribes and Pharisees, you hypocrites. You cleanse the outside of cup and dish, but inside they are full of plunder and self-indulgence.

祸哉，你们经师和法利塞假善人！因为你们洗擦杯盘的外面，里面却满是劫夺与贪欲。

26 Blind Pharisee, cleanse first the inside of the cup, so that the outside also may be clean.

瞎眼的法利塞人！你先应清洁杯的里面，好叫它外面也成为清洁的。

27 15＂Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men's bones and every kind of filth.

祸哉，你们经师和法利塞假善人！因为你们好象用石灰刷白的坟墓；外面看来倒华丽，里面却满是死者的骨骸和各样的污秽。

28 Even so, on the outside you appear righteous, but inside you are filled with hypocrisy and evildoing.

同样，你们外面叫人看来倒象义人，你们里面却满是虚伪和不法。

29 16＂Woe to you, scribes and Pharisees, 17 you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous,

祸哉，你们经师和法利塞假善人！因为你们修建先知的坟，装饰义人的墓，

30 and you say, ‘If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets' blood.'

且说：假使我们生在我们祖先的时日，我们决不是他们流先知血的伙伴；

31 Thus you bear witness against yourselves that you are the children of those who murdered the prophets;

这样你们自己作证，你们是那些残杀先知者的子孙了。

32 now fill up what your ancestors measured out!

你们就来补足你们祖先作恶的尺度吧！

33 You serpents, you brood of vipers, how can you flee from the judgment of Gehenna?

蛇啊！毒蛇的种类，你们怎能逃避地狱的处罚？

34 18 Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town,

为此，看！我打发先知、贤哲和经师到你们这里来，其中有的你们要杀死，有的你们要钉死，有的你们要在你们的会堂中鞭打，有的你们要由一城市追逼到另一城市，

35 so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar.

好叫流在地上一切义人的血，自义人亚伯尔的血，直到你们曾在圣所与全燔祭坛间，所杀的贝勒基雅的儿子则加黎雅的血，都归到你们身上。

36 Amen, I say to you, all these things will come upon this generation.

我实在告诉你们：这一切都要归到这一代人身上。

37 19＂Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together, as a hen gathers her young under her wings, but you were unwilling!

耶路撒冷！耶路撒冷！你常残杀先知，用石头砸死那些派遣到你这里来的人。我多少次愿意聚集你的子女，有如母鸡把自己的幼雏聚集在翅膀底下，但你却不愿意！

38 Behold, your house will be abandoned, desolate.

你看吧！你们的房屋必给你们留下一片荒凉。

39 I tell you, you will not see me again until you say,‘Blessed is he who comes in the name of the Lord.'＂



Footnotes(注解)

1 [1-39] The final section of the narrative part of the fifth book of the gospel is a denunciation by Jesus of the scribes and the Pharisees (see the note on Matthew 3:7). It depends in part on Mark and Q (cf Mark 12:38-39; Luke 11:37-52; 13:34-35), but in the main it is peculiar to Matthew. (For the reasons against considering this extensive body of sayings- material either as one of the structural discourses of this gospel or as part of the one that follows in Matthew 24-25, see the note on Matthew 19:1-23:39.) While the tradition of a deep opposition between Jesus and the Pharisees is well founded, this speech reflects an opposition that goes beyond that of Jesus' ministry and must be seen as expressing the bitter conflict between Pharisaic Judaism and the church of Matthew at the time when the gospel was composed. The complaint often made that the speech ignores the positive qualities of Pharisaism and of its better representatives is true, but the complaint overlooks the circumstances that gave rise to the invective. Nor is the speech purely anti-Pharisaic. The evangelist discerns in his church many of the same faults that he finds in its opponents and warns his fellow Christians to look to their own conduct and attitudes.

2 [2-3] Have taken their seat . . . Moses: it is uncertain whether this is simply a metaphor for Mosaic teaching authority or refers to an actual chair on which the teacher sat. It has been proved that there was a seat so designated in synagogues of a later period than that of this gospel. Do and observe . . . they tell you: since the Matthean Jesus abrogates Mosaic law (Matthew 5:31-42), warns his disciples against the teaching of the Pharisees (Matthew 14:1-12), and, in this speech, denounces the Pharisees as blind guides in respect to their teaching on oaths (Matthew 16-22), this commandment to observe all things whatsoever they (the scribes and Pharisees) tell you cannot be taken as the evangelist's understanding of the proper standard of conduct for his church. The saying may reflect a period when the Matthean community was largely Jewish Christian and was still seeking to avoid a complete break with the synagogue. Matthew has incorporated this traditional material into the speech in accordance with his view of the course of salvation history, in which he portrays the time of Jesus' ministry as marked by the fidelity to the law, although with significant pointers to the new situation that would exist after his death and resurrection (see the note on Matthew 5:17-20). The crowds and the disciples (Matthew 23:1) are exhorted not to follow the example of the Jewish leaders, whose deeds do not conform to their teaching (Matthew 23:3).

3 [4] Tie up heavy burdens: see the note on Matthew 11:28.

4 [5] To the charge of preaching but not practicing (Matthew 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see the note on Matthew 6:1-18). Phylacteries: the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Exodus 13:9, 16; Deut 6:8; 11:18). Tassels: see the note on Matthew 9:20. The widening of phylacteries and the lengthening of tassels were for the purpose of making these evidences of piety more noticeable.

5 [6] Cf Mark 12:38-39.＂Rabbi': literally,＂my great one,＂ a title of respect for teachers and leaders.

6 [8-12] These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title＂Rabbi' has been said to be used in addressing the scribes and Pharisees (Matthew 23:7), the implication is that Father and＂Master' also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew's church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts . . . will be exalted: cf Luke 14:11.

7 [13-36] This series of seven＂woes,＂ directed against the scribes and Pharisees and addressed to them, is the heart of the speech. The phrase woe to occurs often in the prophetic and apocalyptic literature, expressing horror of a sin and punishment for those who commit it. Hypocrites: see the note on Matthew 6:2. The hypocrisy of the scribes and Pharisees consists in the difference between their speech and action Matthew 23:3 and in demonstrations of piety that have no other purpose than to enhance their reputation as religious persons (Matthew 23:5).

8 [13] You lock the kingdom of heaven: cf Matthew 16:19 where Jesus tells Peter that he will give him the keys to the kingdom of heaven. The purpose of the authority expressed by that metaphor is to give entrance into the kingdom (the kingdom is closed only to those who reject the authority); here the charge is made that the authority of the scribes and Pharisees is exercised in such a way as to be an obstacle to entrance. Cf Luke 11:52 where the accusation against the＂scholars of the law＂ (Matthew's scribes) is that they＂have taken away the key of knowledge.＂

9 [14] Some manuscripts add a verse here or after Matthew 23:12＂Woe to you, scribes and Pharisees, you hypocrites. You devour the houses of widows and, as a pretext, recite lengthy prayers. Because of this, you will receive a very severe condemnation.＂ Cf Mark 12:40; Luke 20:47. This＂woe＂ is almost identical with Mark 12:40 and seems to be an interpolation derived from that text.

10 [15] In the first century A.D. until the First Jewish Revolt against Rome (A.D. 66-70), many Pharisees conducted a vigorous missionary campaign among Gentiles. Convert: literally,＂proselyte,＂ a Gentile who accepted Judaism fully by submitting to circumcision and all other requirements of Mosaic law. Child of Gehenna: worthy of everlasting punishment; for Gehenna, see the note on Matthew 5:22. Twice as much as yourselves: possibly this refers simply to the zeal of the convert, surpassing that of the one who converted him.

11 [16-22] An attack on the casuistry that declared some oaths binding (one is obligated) and others not (it means nothing) and held the binding oath to be the one made by something of lesser value (the gold; the gift on the altar). Such teaching, which inverts the order of values, reveals the teachers to be blind guides; cf Matthew 15:14. Since the Matthean Jesus forbids all oaths to his disciples (Matthew 5:33-37), this woe does not set up a standard for Christian moral conduct, but ridicules the Pharisees on their own terms.

12 [23] The Mosaic law ordered tithing of the produce of the land (Lev 27:30; Deut 14:22-23), and the scribal tradition is said here to have extended this law to even the smallest herbs. The practice is criticized not in itself but because it shows the Pharisees' preoccupation with matters of less importance while they neglect the weightier things of the law.

13 [24] Cf Lev 11:41-45 that forbids the eating of any＂swarming creature.＂ The Pharisees' scrupulosity about minor matters and neglect of greater ones (Matthew 23:23) is further brought out by this contrast between straining liquids that might contain a tiny＂swarming creature＂ and yet swallowing the camel. The latter was one of the unclean animals forbidden by the law (Lev 11:4), but it is hardly possible that the scribes and Pharisees are being denounced as guilty of so gross a violation of the food laws. To swallow the camel is only a hyperbolic way of speaking of their neglect of what is important.

14 [25-26] The ritual washing of utensils for dining (cf Mark 7:4) is turned into a metaphor illustrating a concern for appearances while inner purity is ignored. The scribes and Pharisees are compared to cups carefully washed on the outside but filthy within. Self-indulgence: the Greek word here translated means lack of self-control, whether in drinking or in sexual conduct.

15 [27-28] The sixth woe, like the preceding one, deals with concern for externals and neglect of what is inside. Since contact with dead bodies, even when one was unaware of it, caused ritual impurity (Numbers 19:11-22), tombs were whitewashed so that no one would contract such impurity inadvertently.

16 [29-36] The final woe is the most serious indictment of all. It portrays the scribes and Pharisees as standing in the same line as their ancestors who murdered the prophets and the righteous.

17 [29-32] In spite of honoring the slain dead by building their tombs and adorning their memorials, and claiming that they would not have joined in their ancestors' crimes if they had lived in their days, the scribes and Pharisees are true children of their ancestors and are defiantly ordered by Jesus to fill up what those ancestors measured out. This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God's final judgment would take place.

18 [34-36] There are important differences between the Matthean and the Lucan form of this Q material; cf Luke 11:49-51. In Luke the one who sends the emissaries is the＂wisdom of God.＂ If, as many scholars think, that is the original wording of Q, Matthew, by making Jesus the sender, has presented him as the personified divine wisdom. In Luke, wisdom's emissaries are the Old Testament＂prophets＂ and the Christian＂apostles.＂ Matthew's prophets and wise men and scribes are probably Christian disciples alone; cf Matthew 10:41 and see the note on Matthew 13:52. You will kill: see Matthew 24:9. Scourge in your synagogues . . . town to town: see Matthew 10:17, 23 and the note on Matthew 10:17. All the righteous blood shed upon the earth: the slaying of the disciples is in continuity with all the shedding of righteous blood beginning with that of Abel. The persecution of Jesus' disciples by this generation involves the persecutors in the guilt of their murderous ancestors. The blood of Zechariah: see the note on Luke 11:51. By identifying him as the son of Barachiah Matthew understands him to be Zechariah the Old Testament minor prophet; see Zechariah 1:1.

19 [37-39] Cf Luke 13:34-35. The denunciation of Pharisaic Judaism ends with this lament over Jerusalem, which has repeatedly rejected and murdered those whom God has sent to her. How many times: this may refer to various visits of Jesus to the city, an aspect of his ministry found in John but otherwise not in the synoptics. As a hen . . . under her wings: for imagery similar to this, see Psalm 17:8; 91:4. Your house . . . desolate: probably an allusion to the destruction of the temple in A.D. 70. You will not see me . . . in the name of the Lord: Israel will not see Jesus again until he comes in glory for the final judgment. The acclamation has been interpreted in contrasting ways, as an indication that Israel will at last accept Jesus at that time, and as its troubled recognition of him as its dreaded judge who will pronounce its condemnation; in support of the latter view see Matthew 24:30.

Matthew
Chapter 24

1 1 Jesus left the temple area and was going away, when his disciples approached him to point out the temple buildings.

耶稣由圣殿里出来前行，门徒前来把圣殿的建筑指给他看。

2 2 He said to them in reply, ＂You see all these things, do you not? Amen, I say to you, there will not be left here a stone upon another stone that will not be thrown down.＂

耶稣回答他们说：＂你们不是看见这一切吗?我实在告诉你们：将来这里决没有一块石头，留在另一块石头上，而不被拆毁的。＂

3 As he was sitting on the Mount of Olives, 3 the disciples approached him privately and said, ＂Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?＂

他在橄榄山上坐着的时候，门徒前来私下对他说：＂请告诉我们：什么时候要发生这些事?又什么是你来临和时代穷尽的先兆?

4 4 Jesus said to them in reply, ＂See that no one deceives you.

耶稣回答说：＂你们要谨慎，免得有人欺骗你们，

5 For many will come in my name, saying,‘I am the Messiah,' and they will deceive many.

因为将有许多人假冒我的名字来说：我就是默西亚；他们要欺骗许多人。

6 You will hear of wars 5 and reports of wars; see that you are not alarmed, for these things must happen, but it will not yet be the end.

你们要听到战争和战争的风声。小心，不要惊慌！因为这是必须发生的，但还不是结局，

7 Nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes from place to place.

因为民族要起来攻击民族，国家要起来攻击国家；并且到处要有饥荒、瘟疫和地震。

8 6 All these are the beginning of the labor pains.

但是，这一切只是痛苦的开始。

9 7 Then they will hand you over to persecution, and they will kill you. You will be hated by all nations because of my name.

那时，人要交付你们去受刑，要杀害你们；你们为了我的名字，要为各民族所憎恨。

10 And then many will be led into sin; they will betray and hate one another.

那时，必有许多人要跌倒，互相出卖，互相仇恨；

11 Many false prophets will arise and deceive many;

许多假先知要起来，欺骗许多人；

12 and because of the increase of evildoing, the love of many will grow cold.

由于罪恶的增加，许多人的爱情必要冷淡。

13 But the one who perseveres to the end will be saved.

唯独坚持到底的，才可得救。

14 And this gospel of the kingdom will be preached throughout the world as a witness to all nations, 8 and then the end will come.

天国的福音必先在全世界宣讲，给万民作证，然后结局才会来到。

15 9 ＂When you see the desolating abomination 10 spoken of through Daniel the prophet standing in the holy place (let the reader understand),

所以，几时你们见到达尼尔所说的‘招致荒凉的可憎之物’已立于圣地，──读者应明白：

16 then those in Judea must flee 11 to the mountains,

那时在犹太的，该逃往山中；

17 12 a person on the housetop must not go down to get things out of his house,

在屋顶上的，不要下来，从自己的屋里，取什么东西；

18 a person in the field must not return to get his cloak.

在田野里的，也不要回来取他的外衣。

19 Woe to pregnant women and nursing mothers in those days.

在那些日子内，怀孕的和哺乳的，是有祸的。

20 13 Pray that your flight not be in winter or on the sabbath,

你们当祈祷，不要叫你们的逃遁遇到冬天或安息日。

21 14 for at that time there will be great tribulation, such as has not been since the beginning of the world until now, nor ever will be.

因为那时必有大灾难，是从宇宙开始，直到如今从未有过的，将来也不会再有；

22 And if those days had not been shortened, no one would be saved; but for the sake of the elect they will be shortened.

并且那些时日如不缩短，凡有血肉的，都不会得救；但为了那些被选的，那些时日，必将缩短。

23 If anyone says to you then, ‘Look, here is the Messiah!' or,‘There he is!' do not believe it.

那时，若有人对你们说：看，默西亚在这里，或说：在那里！你们不要相信，

24 False messiahs and false prophets will arise, and they will perform signs and wonders so great as to deceive, if that were possible, even the elect.

因为将有假默西亚和假先知兴起，行大奇迹和异迹，以致如果可能，连被选的人也要被欺骗。

25 Behold, I have told it to you beforehand.

看，我预先告诉了你们。

26 So if they say to you, 'He is in the desert,' do not go out there; if they say, 'He is in the inner rooms,' do not believe it. 15

为此，如果有人对你们说：看，他在旷野。你们不要出来。或说：看，在内室。你们也不要相信。

27 For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be.

因为如同闪电从东方发出，直照到西方，人子的来临也要这样。

28 Wherever the corpse is, there the vultures will gather.

无论在那里有死尸，老鹰就聚集在那里。”

29 16 ＂Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken.

那些时日的灾难一过，立时太阳就要昏暗，月亮也不发光，星辰要从天上坠下，天上的万象也要动摇。

30 And then the sign of the Son of Man 17 will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory.

那时，人子的记号要出现天上；地上所有的种族，都要哀号，要看见人子带着威能和大光荣，乘着天上的云彩降来。

31 And he will send out his angels 18 with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other.

他要派遣他的天使，用发出洪声的号角，由四方，从天这边到天那边，聚集他所拣选的人。

32 19 ＂Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near.

你们应该由无花果取个比喻：几时它的枝条已经发嫩，叶子出生了，你们就知道夏天近了。

33 In the same way, when you see all these things, know that he is near, at the gates.

同样，你们几时看见这一切，你们就该知道他已近了，就在门口。

34 Amen, I say to you, this generation 20 will not pass away until all these things have taken place.

我实在告诉你们：非到这一切发生了，这一世代决不会过去。

35 Heaven and earth will pass away, but my words will not pass away.

天地要过去，但是我的话，决不会过去。”

36 21 ＂But of that day and hour no one knows, neither the angels of heaven, nor the Son, 22 but the Father alone.

至于那日子和那时刻，除父一个外，谁也不知道，连天上的天使都不知道。

37 23 For as it was in the days of Noah, so it will be at the coming of the Son of Man.

就如在诺厄的时日怎样，人子的来临也要怎样。

38 In (those) days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark.

因为就如在洪水以前的时日，人照常吃喝婚嫁，直到诺厄进入方舟的那一天，

39 They did not know until the flood came and carried them all away. So will it be (also) at the coming of the Son of Man.

仍然没有觉察；直到洪水来了，把他们都卷了去；人子的来临，也必要这样。

40 24 Two men will be out in the field; one will be taken, and one will be left.

那时，两个人同在田间，一个被提去，一个却被遗弃；

41 Two women will be grinding at the mill; one will be taken, and one will be left.

两个女人同在磨旁推磨，一个被提去，一个却被遗弃。

42 25 Therefore, stay awake! For you do not know on which day your Lord will come.

所以，你们要醒寤，因为你们不知道：在那一天你们的主人要来。

43 Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into.

这一点你们要明白：如果家主知道，盗贼几更天要来，他必要醒寤，不让自己的房屋被挖穿。

44 So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.

为此，你们应该准备，因为你们不料想的时辰，人子就来了。”

45 26 27 ＂Who, then, is the faithful and prudent servant, whom the master has put in charge of his household to distribute to them their food at the proper time?

究竟谁是那忠信聪明的仆人，主人派他管理自己的家仆，按时配给他们食粮呢?

46 Blessed is that servant whom his master on his arrival finds doing so.

主人来时，看见他如此行事，那仆人才是有福的。

47 Amen, I say to you, he will put him in charge of all his property.

我实在告诉你们：主人必要委派他管理自己的一切财产

48 28 But if that wicked servant says to himself, ‘My master is long delayed,'

如果那恶仆心里说：我主人必要迟延，

49 and begins to beat his fellow servants, and eat and drink with drunkards,

于是开始拷打自己的同伴，甚或同醉汉一起吃喝。

50 the servant's master will come on an unexpected day and at an unknown hour

正在他不期待的日子，和想不到的时刻，那仆人的主人要来到，

51 and will punish him severely 29 and assign him a place with the hypocrites, where there will be wailing and grinding of teeth.

铲除他，使他与假善人遭受同样的命运；在那里要有哀号和切齿。”



Footnotes(注解)

1 [1-25:46] The discourse of the fifth book, the last of the five around which the gospel is structured. It is called the ＂escha tological＂ discourse since it deals with the coming of the new age (the eschaton) in its fullness, with events that will precede it, and with how the disciples are to conduct themselves while awaiting an event that is as certain as its exact time is unknown to all but the Father (Matthew 24:36). The discourse may be divided into two parts, Matthew 24:1-44 and Matthew 24:45-25:46. In the first, Matthew follows his Marcan source (Mark 13:1-37) closely. The second is drawn from Q and from the evangelist's own traditional material. Both parts show Matthew's editing of his sources by deletions, additions, and modifications. The vigilant waiting that is emphasized in the second part does not mean a cessation of ordinary activity and concentration only on what is to come, but a faithful accomplishment of duties at hand, with awareness that the end, for which the disciples must always be ready, will entail the great judgment by which the everlasting destiny of all will be determined.

2 [2] As in Mark, Jesus predicts the destruction of the temple. By omitting the Marcan story of the widow's contribution (Mark 12:41-44) that immediately precedes the prediction in that gospel, Matthew has established a close connection between it and Matthew 23:38, ＂. . . your house will be abandoned desolate.＂

3 [3] The Mount of Olives: see the note on Matthew 21:1. The disciples: cf Mark 13:3-4 where only Peter, James, John, and Andrew put the question that is answered by the discourse. In both gospels, however, the question is put privately: the ensuing discourse is only for those who are disciples of Jesus. When will this happen . . . end of the age?: Matthew distinguishes carefully between the destruction of the temple (this) and the coming of Jesus that will bring the end of the age. In Mark the two events are more closely connected, a fact that may be explained by Mark's believing that the one would immediately succeed the other. Coming: this translates the Greek word parousia, which is used in the gospels only here and in Matthew 24:27, 37, 39. It designated the official visit of a ruler to a city or the manifestation of a saving deity, and it was used by christians to refer to the final coming of Jesus in glory, a term first found in the New Testament with that meaning in 1 Thes 2:19. The end of the age: see the note on Matthew 13:39.

4 [4-14] This section of the discourse deals with calamities in the world (Matthew 24:6-7) and in the church (Matthew 24:9-12). The former must happen before the end comes (Matthew 24:6), but they are only the beginning of the labor pains (Matthew 24:8). (It may be noted that the Greek word translated the end in Matthew 24:6 and in Matthew 24:13-14 is not the same as the phrase ＂the end of the age＂ in Matthew 24:3 although the meaning is the same.) The latter are sufferings of the church, both from within and without, that will last until the gospel is preached . . . to all nations. Then the end will come and those who have endured the sufferings with fidelity will be saved (Matthew 24:13-14).

5 [6-7] The disturbances mentioned here are a commonplace of apocalyptic language, as is the assurance that they must happen (see Daniel 2:28 LXX), for that is the plan of God. Kingdom against kingdom: see Isaiah 19:2.

6 [8] The labor pains: the tribulations leading up to the end of the age are compared to the pains of a woman about to give birth. There is much attestation for rabbinic use of the phrase ＂the woes (or birth pains) of the Messiah＂ after the New Testament period, but in at least one instance it is attributed to a rabbi who lived in the late first century A.D. In this Jewish usage it meant the distress of the time preceding the coming of the Messiah; here, the labor pains precede the coming of the Son of Man in glory.

7 [9-12] Matthew has used Mark 13:9-12 in his missionary discourse (Matthew 10:17-21) and omits it here. Besides the sufferings, including death, and the hatred of all nations that the disciples will have to endure, there will be worse affliction within the church itself. This is described in Matthew 24:10-12, which are peculiar to Matthew. Will be led into sin: literally, ＂will be scandalized,＂ probably meaning that they will become apostates; see Matthew 13:21 where ＂fall away＂ translates the same Greek word as here. Betray: in the Greek this is the same word as the hand over of Matthew 24:9. The handing over to persecution and hatred from outside will have their counterpart within the church. False prophets: these are Christians; see the note on Matthew 7:15-20. Evildoing: see Matthew 7:23. Because of the apocalyptic nature of much of this discourse, the literal meaning of this description of the church should not be pressed too hard. However, there is reason to think that Matthew's addition of these verses reflects in some measure the condition of his community.

8 [14] Except for the last part (and then the end will come), this verse substantially repeats Mark 13:10. The Matthean addition raises a problem since what follows in Matthew 24:15-23 refers to the horrors of the First Jewish Revolt including the destruction of the temple, and Matthew, writing after that time, knew that the parousia of Jesus was still in the future. A solution may be that the evangelist saw the events of those verses as foreshadowing the cosmic disturbances that he associates with the parousia (Matthew 24:29) so that the period in which the former took place could be understood as belonging to the end.

9 [15-28] Cf Mark 13:14-23; Luke 17:23-24, 37. A further stage in the tribulations that will precede the coming of the Son of Man, and an answer to the question of Matthew 24:3a, ＂when will this (the destruction of the temple) happen?＂

10 [15] The desolating abomination: in 167 B.C. the Syrian king Antiochus IV Epiphanes desecrated the temple by setting up in it a statue of Zeus Olympios (see 1 Macc 1:54). That event is referred to in Daniel 12:11 LXX as the ＂desolating abomination＂ (NAB ＂horrible abomination＂) and the same Greek term is used here; cf also Daniel 9:27; 11:31. Although the desecration had taken place before Dn was written, it is presented there as a future event, and Matthew sees that ＂prophecy＂ fulfilled in the desecration of the temple by the Romans. In the holy place: the temple; more precise than Mark's where he should not (Mark 13:14). Let the reader understand: this parenthetical remark, taken from Mark 13:14 invites the reader to realize the meaning of Daniel's ＂prophecy.＂

11 [16] The tradition that the Christians of Jerusalem fled from that city to Pella, a city of Transjordan, at the time of the First Jewish Revolt is found in Eusebius (Ecclesiastical History, 3, 5, 3), who attributes the flight to ＂a certain oracle given by revelation before the war.＂ The tradition is not improbable but the Matthean command, derived from its Marcan source, is vague in respect to the place of flight (to the mountains), although some scholars see it as applicable to the flight to Pella.

12 [17-19] Haste is essential, and the journey will be particularly difficult for women who are burdened with unborn or infant children.

13 [20] On the sabbath: this addition to in winter (cf Mark 13:18) has been understood as an indication that Matthew was addressed to a church still observing the Mosaic law of sabbath rest and the scribal limitations upon the length of journeys that might lawfully be made on that day. That interpretation conflicts with Matthew's view on sabbath observance (cf Matthew 12:1-14). The meaning of the addition may be that those undertaking on the sabbath a journey such as the one here ordered would be offending the sensibilities of law-observant Jews and would incur their hostility.

14 [21] For the unparalleled distress of that time, see Daniel 12:1.

15 [26-28] Claims that the Messiah is to be found in some distant or secret place must be ignored. The coming of the Son of Man will be as clear as lightning is to all and as the corpse of an animal is to vultures; cf Luke 17:24, 37. Here there is clear identification of the Son of Man and the Messiah; cf Matthew 24:23.

16 [29] The answer to the question of Matthew 24:3b ＂What will be the sign of your coming?＂ Immediately after . . . those days: the shortening of time between the preceding tribulation and the parousia has been explained as Matthew's use of a supposed device of Old Testament prophecy whereby certainty that a predicted event will occur is expressed by depicting it as imminent. While it is questionable that that is an acceptable understanding of the Old Testament predictions, it may be applicable here, for Matthew knew that the parousia had not come immediately after the fall of Jerusalem, and it is unlikely that he is attributing a mistaken calculation of time to Jesus. The sun . . . be shaken: cf Isaiah 13:10, 13.

17 [30] The sign of the Son of Man: perhaps this means the sign that is the glorious appearance of the Son of Man; cf Matthew 12:39-40 where ＂the sign of Jonah＂ is Jonah's being in the ＂belly of the whale.＂ Tribes of the earth will mourn: peculiar to Matthew; cf Zechariah 12:12-14. Coming upon the clouds . . . glory: cf Daniel 7:13 although there the ＂one like a son of man＂ comes to God to receive kingship; here the Son of Man comes from heaven for judgment.

18 [31] Send out his angels: cf Matthew 13:41 where they are sent out to collect the wicked for punishment. Trumpet blast: cf Isaiah 27:13; 1 Thes 4:16.

19 [32-35] Cf Mark 13:28-31.

20 [34] The difficulty raised by this verse cannot be satisfactorily removed by the supposition that this generation means the Jewish people throughout the course of their history, much less the entire human race. Perhaps for Matthew it means the generation to which he and his community belonged.

21 [36-44] The statement of Matthew 24:34 is now counterbalanced by one that declares that the exact time of the parousia is known only to the Father (Matthew 24:36), and the disciples are warned to be always ready for it. This section is drawn from Mark and Q (cf Luke 17:26-27, 34-35; 12:39-40).

22 [36] Many textual witnesses omit nor the Son, which follows Mark 13:32. Since its omission can be explained by reluctance to attribute this ignorance to the Son, the reading that includes it is probably original.

23 [37-39] Cf Luke 17:26-27. In the days of Noah: the Old Testament account of the flood lays no emphasis upon what is central for Matthew, i.e., the unexpected coming of the flood upon those who were unprepared for it.

24 [40-41] Cf Luke 17:34-35. Taken . . . left: the former probably means taken into the kingdom; the latter, left for destruction. People in the same situation will be dealt with in opposite ways. In this context, the discrimination between them will be based on their readiness for the coming of the Son of Man.

25 [42-44] Cf Luke 12:39-40. The theme of vigilance and readiness is continued with the bold comparison of the Son of Man to a thief who comes to break into a house.

26 [45-51] The second part of the discourse (see the note on Matthew 24:1-25:46) begins with this parable of the faithful or unfaithful servant; cf Luke 12:41-46. It is addressed to the leaders of Matthew's church; the servant has been put in charge of his master's household (Matthew 24:45) even though that household is composed of those who are his fellow servants (Matthew 24:49).

27 [45] To distribute . . . proper time: readiness for the master's return means a vigilance that is accompanied by faithful performance of the duty assigned.

28 [48] My master . . . delayed: the note of delay is found also in the other parables of this section; cf Matthew 25:5, 19.

29 [51] Punish him severely: the Greek verb, found in the New Testament only here and in the Lucan parallel (Luke 12:46), means, literally, ＂cut in two.＂ With the hypocrites: see the note on Matthew 6:2. Matthew classes the unfaithful Christian leader with the unbelieving leaders of Judaism. Wailing and grinding of teeth: see the note on Matthew 8:11-12.

Matthew
Chapter 25

1 1 ＂Then 2 the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

那时，天国好比十个童女，拿着自己的灯，出去迎接新郎。

2 3 Five of them were foolish and five were wise.

她们中五个是糊涂的，五个是明智的。

3 The foolish ones, when taking their lamps, brought no oil with them,

糊涂的拿了灯，却没有随身带油；

4 but the wise brought flasks of oil with their lamps.

而明智的拿了灯，并且在壶里带了油。

5 Since the bridegroom was long delayed, they all became drowsy and fell asleep.

因为新郎迟延，她们都打盹睡着了。

6 At midnight, there was a cry, ‘Behold, the bridegroom! Come out to meet him!'

半夜有人喊说：新郎来了，你们出来迎接吧！

7 Then all those virgins got up and trimmed their lamps.

那些童女遂都起来，装备她们的灯。

8 The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.'

胡涂的对明智的说：把你们的油，分些给我们吧！因为我们的灯快要灭了！

9 But the wise ones replied, ‘No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.'

明智的答说：怕为我们和你们都不够，更好你们到卖油的那里去，为自己买吧！

10 While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him. Then the door was locked.

她们去买的时候，新郎到了，那准备好了的，就同他进去，共赴婚宴；门遂关上了。

11 4 Afterwards the other virgins came and said, 'Lord, Lord, open the door for us!'

末后，其余的童女也来了，说：主啊！主啊！给我们开门吧！

12 But he said in reply, ‘Amen, I say to you, I do not know you.'

他却答说：我实在告诉你们：我不认识你们。

13 Therefore, stay awake, 5 for you know neither the day nor the hour.

所以，你们该醒寤，因为你们不知道那日子，也不知道那时辰。

14 6 ＂It will be as when a man who was going on a journey 7 called in his servants and entrusted his possessions to them.

天国又如一个要远行的人，将自己的仆人叫来，把财产托付给他们：

15 To one he gave five talents; 8 to another, two; to a third, one--to each according to his ability. Then he went away. Immediately

按照他们的才能，一个给了五个“塔冷通”，一个给了二个，一个给了一个；然后动身走了。

16 the one who received five talents went and traded with them, and made another five.

那领了五个“塔冷通”的，立刻去用来营业，另外赚了五个。

17 Likewise, the one who received two made another two.

同样，那领了两个的，也赚了另外两个。

18 9 But the man who received one went off and dug a hole in the ground and buried his master's money.

但是，那领了一个的，却去掘开地，把主人的银子藏了。

19 After a long time the master of those servants came back and settled accounts with them.

过了多时，仆人的主人回来了，便与他们算账。

20 The one who had received five talents came forward bringing the additional five. 10 He said,‘Master, you gave me five talents. See, I have made five more.'

那领了五个“塔冷通”的上前来，呈上另外五个“塔冷通”说：主啊！你曾交给我五个“塔冷通”，看，我赚了另外五个“塔冷通”。

21 His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.'

主人对他说：好！善良忠信的仆人，你既在少许事上忠信，我必委派你管理许多大事：进入你主人的福乐吧！

22 (Then) the one who had received two talents also came forward and said,‘Master, you gave me two talents. See, I have made two more.'

那领了二个“塔冷通”的也前来说：主啊！你曾交给我两个“塔冷通”，看！我赚了另外两个“塔冷通”。

23 His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.'

主人对他说：好！善良忠信的仆人，你既在少许事上忠信，我必委派你管理许多大事：进入你主人的福乐吧！

24 Then the one who had received the one talent came forward and said, 'Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter;

随后，那领了一个“塔冷通”的也前来说：主啊！我原知道你是个刻薄的人，在你没有下种的地方收割，在你没有散布的地方聚敛。

25 so out of fear I went off and buried your talent in the ground. Here it is back.'

因为我害怕，所以我去把你的“塔冷通”藏在地下；看！你的仍还给你。

26 His master said to him in reply, ‘You wicked, lazy servant! 11 So you knew that I harvest where I did not plant and gather where I did not scatter?

主人回答说：可恶懒惰的仆人！你既知道：我在没有下种的地方收割，在没有散布的地方聚敛；

27 Should you not then have put my money in the bank so that I could have got it back with interest on my return?

那么，你就该把我的银子，交给钱庄里的人，待我回来时，把我的连本带利取回。

28 Now then! Take the talent from him and give it to the one with ten.

所以，你们把这个“塔冷通”从他手中夺过来，给那有了十个“塔冷通”的，

29 12 For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away.

因为凡是有的，还要给他，叫他富裕；那没有的，连他所有的，也要由他手中夺去。

30 13 And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.'

至于这无用的仆人，你们把他丢在外面的黑暗中，在那里必有哀号和切齿。”

31 14 ＂When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne,

当人子在自己的光荣中，与众天使一同降来时，那时，他要坐在光荣的宝座上，

32 and all the nations 15 will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats.

一切的民族，都要聚在他面前；他要把他们彼此分开，如同牧人分开绵羊和山羊一样：

33 He will place the sheep on his right and the goats on his left.

把绵羊放在自己的右边，山羊在左边。

34 Then the king will say to those on his right,‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.

那时，君王要对那些在他右边的说：我父所祝福的，你们来吧！承受自创世以来，给你们预备了的国度吧！

35 For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me,

因为我饿了，你们给了我吃的；我渴了，你们给了我喝的；我作客，你们收留了我；

36 naked and you clothed me, ill and you cared for me, in prison and you visited me.'

我赤身露体，你们给了我穿的；我患病，你们看顾了我；我在监里，你们来探望了我。

37 Then the righteous 16 will answer him and say, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink?

那时，义人回答他说：主啊！我们什么时候见了你饥饿而供养了你，或口渴而给了你喝的?

38 When did we see you a stranger and welcome you, or naked and clothe you?

我们什么时候见了你作客，而收留了你，或赤身露体而给了你穿的?

39 When did we see you ill or in prison, and visit you?'

我们什么时候见你患病，或在监里而来探望过你?

40 And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.'

君王便回答他门说：我实在告诉你们：凡你们对我这些最小兄弟中的

41 17 Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels.

一个所做的，就是对我做的。

然后他又对那些在他左边的说：可咒骂的，离开我，到那给魔鬼和他的使者预备的永火里去吧！

42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink,

因为我饿了，你们没有给我吃的；我渴了，你们没有给我喝的；

43 a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.'

我作客，你们没有收留我；我赤身露身，你们没有给我穿的；我患病或在监里，你们没有来探望我。

44 18 Then they will answer and say,‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?'

那时，他们也要回答说：主啊！我们几时见了你饥饿，或口渴，或作客，或赤身露体，或有病，或坐监，而我们没有给你效劳?

45 He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.'

那时君王回答他们说：我实在告诉你们：凡你们没有给这些最小中的一个做的，便是没有给我做。

46 And these will go off to eternal punishment, but the righteous to eternal life.＂

这些人要进入永罚，而那些义人却要进入永生。”



Footnotes（注解）

1 [1-13] Peculiar to Matthew.

2 [1] Then: at the time of the parousia. Kingdom . . . will be like: see the note on Matthew 13:24-30.

3 [2-4] Foolish . . . wise: cf the contrasted ＂wise man＂ and ＂fool＂ of Matthew 7:24, 26 where the two are distinguished by good deeds and lack of them, and such deeds may be signified by the oil of this parable.

4 [11-12] Lord, Lord: cf Matthew 7:21. I do not know you: cf Matthew 7:23 where the Greek verb is different but synonymous.

5 [13] Stay awake: some scholars see this command as an addition to the original parable of Matthew's traditional material, since in Matthew 25:5 all the virgins, wise and foolish, fall asleep. But the wise virgins are adequately equipped for their task, and stay awake may mean no more than to be prepared; cf Matthew 24:42, 44.

6 [14-30] Cf Luke 19:12-27.

7 [14] It will be as when . . . journey: literally, ＂For just as a man who was going on a journey.＂ Although the comparison is not completed, the sense is clear; the kingdom of heaven is like the situation here described. Faithful use of one's gifts will lead to participation in the fullness of the kingdom, lazy inactivity to exclusion from it.

8 [15] Talents: see the note on Matthew 18:24.

9 [18] Buried his master's money: see the note on Matthew 13:44.

10 [20-23] Although the first two servants have received and doubled large sums, their faithful trading is regarded by the master as fidelity in small matters only, compared with the great responsibilities now to be given to them. The latter are unspecified. Share your master's joy: probably the joy of the banquet of the kingdom; cf Matthew 8:11.

11 [26-28] Wicked, lazy servant: this man's inactivity is not negligible but seriously culpable. As punishment, he loses the gift he had received, that is now given to the first servant, whose possessions are already great.

12 [29] See the note on Matthew 13:12 where there is a similar application of this maxim.

13 [30] See the note on Matthew 8:11-12.

14 [31-46] The conclusion of the discourse, which is peculiar to Matthew, portrays the final judgment that will accompany the parousia. Although often called a ＂parable,＂ it is not really such, for the only parabolic elements are the depiction of the Son of Man as a shepherd and of the righteous and the wicked as sheep and goats respectively (Matthew 25:32-33). The criterion of judgment will be the deeds of mercy that have been done for the least of Jesus' brothers (Matthew 25:40). A difficult and important question is the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. (Matthew 25:35, 36) or a particular group of such sufferers? Scholars are divided in their response and arguments can be made for either side. But leaving aside the problem of what the traditional material that Matthew edited may have meant, it seems that a stronger case can be made for the view that in the evangelist's sense the sufferers are Christians, probably Christian missionaries whose sufferings were brought upon them by their preaching of the gospel. The criterion of judgment for all the nations is their treatment of those who have borne to the world the message of Jesus, and this means ultimately their acceptance or rejection of Jesus himself; cf Matthew 10:40, ＂Who, ev, er receives you, receives me.＂

See the note on Matthew 16:27.

15 [32] All the nations: before the end the gospel will have been preached throughout the world (Matthew 24:14); thus the Gentiles will be judged on their response to it. But the phrase all the nations includes the Jews also, for at the judgment ＂the Son of Man . . . will repay everyone according to his conduct＂ (Matthew 16:27).

16 [37-40] The righteous will be astonished that in caring for the needs of the sufferers they were ministering to the Lord himself. One of these least brothers of mine: cf Matthew 10:42.

17 [41] Fire prepared . . . his angels: cf 1 Enoch 10, 13 where it is said of the evil angels and Semyaza, their leader, ＂In those days they will lead them into the bottom of the fire--and in torment--in the prison (where) they will be locked up forever.＂

18 [44-45] The accursed (Matthew 25:41) will be likewise astonished that their neglect of the sufferers was neglect of the Lord and will receive from him a similar answer.

Matthew
Chapter 26

1 1 When Jesus finished all these words, 2 he said to his disciples,

耶稣讲完了这一切话，便对他的门徒说：

2 ＂You know that in two days' time it will be Passover, and the Son of Man will be handed over to be crucified.＂

＂你们知道：两天以后就是逾越节，人子要被解送，被钉在十字架上。＂

3 3 Then the chief priests and the elders of the people assembled in the palace of the high priest, who was called Caiaphas,

那时，司祭长和民间长老，都聚集在名叫盖法的大司祭的庭院内，

4 and they consulted together to arrest Jesus by treachery and put him to death.

共同议决要用诡计捉拿耶稣，加以杀害。

5 But they said, ＂Not during the festival, 4 that there may not be a riot among the people.＂

但是他们说：“不可在庆节期内，免得民间发生暴动”。

6 5 Now when Jesus was in Bethany in the house of Simon the leper,

耶稣正在伯达尼癞病人西满家里时，

7 a woman came up to him with an alabaster jar of costly perfumed oil, and poured it on his head while he was reclining at table.

有一个女人拿着一玉瓶贵重的香液来到耶稣跟前，倒在正坐席的耶稣的头上。

8 When the disciples saw this, they were indignant and said, ＂Why this waste?

门徒们见了就不满意说：“为什么这样浪费？

9 It could have been sold for much, and the money given to the poor.＂

这香液原可卖得许多钱，施舍给穷人。”

10 Since Jesus knew this, he said to them, ＂Why do you make trouble for the woman? She has done a good thing for me.

耶稣知道了，就对他们说：“你们为什么叫这个女人难受?她在我身上原是作了一件善事。

11 The poor you will always have with you; but you will not always have me.

你们常有穷人同你们在一起，至于我，你们却不常有。

12 6 In pouring this perfumed oil upon my body, she did it to prepare me for burial.

她把这香液倒在我身上，原是为安葬我而作的。

13 Amen, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will be spoken of, in memory of her.＂

我实在告诉你们：将来在全世界，这福音无论传到那里，必要述说她所作的事，来记念她。”

14 Then one of the Twelve, who was called Judas Iscar iot, 7 went to the chief priests

随后，那十二人中之一，名叫犹达斯依斯加略的，去见司祭长，

15 8 and said, ＂What are you willing to give me if I hand him over to you?＂ They paid him thirty pieces of silver,

说：“我把他交给你们，你们愿意给我什么?”他们约定给他三十块银钱。

16 and from that time on he looked for an opportunity to hand him over.

从此他便寻找机会，要把耶稣交出。

17 On the first day of the Feast of Unleavened Bread, 9 the disciples approached Jesus and said, ＂Where do you want us to prepare for you to eat the Passover?＂

无酵节的第一天，门徒前来对耶稣说：“你愿意我们在那里，给你预备吃逾越节晚餐?”

18 10 He said, ＂Go into the city to a certain man and tell him, 'The teacher says, ＂My appointed time draws near; in your house I shall celebrate the Passover with my disciples.＂'＂

耶稣说：“你们进城去见某人，对他说：师傅说：我的时候近了，我要与我的门徒在你那里举行逾越节。”

19 The disciples then did as Jesus had ordered, and prepared the Passover.

门徒就照耶稣吩咐他们的作了，预备了逾越节晚餐。

20 When it was evening, he reclined at table with the Twelve.

到了晚上，耶稣与十二门徒坐席。

21 And while they were eating, he said, ＂Amen, I say to you, one of you will betray me.＂ 11

他们正吃晚餐的时候，耶稣说：我实在告诉你们：你们中有一个人要出卖我。”

22 Deeply distressed at this, they began to say to him one after another, ＂Surely it is not I, Lord?＂

他们非常忧闷，开始各自对他说：“主，难道是我吗?”

23 He said in reply, ＂He who has dipped his hand into the dish with me is the one who will betray me.

耶稣回答说：“那同我一起把手蘸在盘子里的人，要出卖我。

24 12 The Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born.＂

人子固然要按照指着他所记载的而去，但是出卖人子的那人却是有祸的！那人若是没有生，为他更好。”

25 13 Then Judas, his betrayer, said in reply, ＂Surely it is not I, Rabbi?＂ He answered, ＂You have said so.＂

那要出卖他的犹达斯也开口问耶稣说：“辣彼，难道是我吗?”耶稣对他说：“你说的是。”

26 14 15 While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, ＂Take and eat; this is my body.＂

他们正吃晚餐的时候，耶稣拿起饼来，祝福了，掰开递给门徒说：“你们拿去吃吧！这是我的身体。”

27 Then he took a cup, gave thanks, 16 and gave it to them, saying, ＂Drink from it, all of you,

然后，又拿起杯来，祝谢了，递给他们说：“你们都由其中喝吧！

28 for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.

因为这是我的血，新约的血，为大众倾流，以赦免罪过。

29 17 I tell you, from now on I shall not drink this fruit of the vine until the day when I drink it with you new in the kingdom of my Father.＂

我告诉你们：从今以后，我不再喝这葡萄汁了，直到在我父的国里那一天，与你们同喝新酒。”

30 18 Then, after singing a hymn, they went out to the Mount of Olives.

他们唱了圣咏，就出来往橄榄山去。

31 Then Jesus said to them, ＂This night all of you will have your faith in me shaken, 19 for it is written: 'I will strike the shepherd, and the sheep of the flock will be dispersed';

那时，耶稣对他们说：“今夜你们都要为我的缘故跌倒，因为经上记载：‘我要打击牧人，羊群就要四散。’

32 but after I have been raised up, I shall go before you to Galilee.＂

但是我复活后，要在你们以先到加里肋亚去。”

33 Peter said to him in reply, ＂Though all may have their faith in you shaken, mine will never be.＂

伯多禄却回答他说：“既便众人都为你的缘故跌倒，我决不会跌倒。”

34 20 Jesus said to him, ＂Amen, I say to you, this very night before the cock crows, you will deny me three times.＂

耶稣对他说：“我实在告诉你：今夜鸡叫以前，你要三次不认我。”

35 Peter said to him, ＂Even though I should have to die with you, I will not deny you.＂ And all the disciples spoke likewise.

伯多禄对他说：“即便我该同你一起死，我也决不会不认你。”众门徒也都这样说了。

36 21 Then Jesus came with them to a place called Gethsemane, 22 and he said to his disciples, ＂Sit here while I go over there and pray.＂

随后，耶稣同他们来到一个名叫革责玛尼的庄园里，便对门徒说：“你们坐在这里，等我到那边去祈祷。”

37 He took along Peter and the two sons of Zebedee, 23 and began to feel sorrow and distress.

遂带了伯多禄和载伯德的两个儿子同去，开始忧闷恐怖起来，

38 Then he said to them, ＂My soul is sorrowful even to death. 24 Remain here and keep watch with me.＂

对他们说：“我的心灵忧闷得要死，你们留在这里同我一起醒寤吧！”

39 He advanced a little and fell prostrate in prayer, saying, ＂My Father, 25 if it is possible, let this cup pass from me; yet, not as I will, but as you will.＂

他稍微前行，就俯首至地祈祷说：“我父，若是可能，就让这杯离开我吧！但不要照我，而要照你所愿意的。”

40 When he returned to his disciples he found them asleep. He said to Peter, ＂So you could not keep watch with me for one hour?

他来到门徒那里，见他们睡着了，便对伯多禄说：“你们竟不能同我醒寤一个时辰吗?

41 Watch and pray that you may not undergo the test. 26 The spirit is willing, but the flesh is weak.＂

醒寤祈祷吧！免陷于诱惑；心神固然切愿，但肉体却软弱。”

42 27 Withdrawing a second time, he prayed again, ＂My Father, if it is not possible that this cup pass without my drinking it, your will be done!＂

他第二次再去祈祷说：“我父！如果这杯不能离去，非要我喝不可，就成全你的意愿吧！”

43 Then he returned once more and found them asleep, for they could not keep their eyes open.

他又回来，见他们仍然睡着，因为他们的眼睛很是沉重。

44 He left them and withdrew again and prayed a third time, saying the same thing again.

他再离开他们，第三次去祈祷，又说了同样的话。

45 Then he returned to his disciples and said to them, ＂Are you still sleeping and taking your rest? Behold, the hour is at hand when the Son of Man is to be handed over to sinners.

然后回到门徒那里，对他们说：“你们睡下去吧！休息吧！看，时候到了，人子就要被交于罪人手里。

46 Get up, let us go. Look, my betrayer is at hand.＂

起来，我们去吧！看，那出卖我的已来近了。”

47 While he was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd, with swords and clubs, who had come from the chief priests and the elders of the people.

他还在说话的时候，看！那十二人中之一的犹达斯来了；同他一起的，还有许多带着刀剑棍棒的群众，是由司祭长和民间的长老派来的。

48 His betrayer had arranged a sign with them, saying, ＂The man I shall kiss is the one; arrest him.＂

那出卖耶稣的给了他们一个暗号说：“我口亲谁，谁就是，你们拿住他。”

49 Immediately he went over to Jesus and said, ＂Hail, Rabbi!＂ 28 and he kissed him.

犹达斯一来到耶稣跟前，就说：“辣彼，你好。”就口亲了他。

50 Jesus answered him, ＂Friend, do what you have come for.＂ Then stepping forward they laid hands on Jesus and arrested him.

耶稣却对他说：“朋友，你来做的事就做吧！”于是他们上前，向耶稣下手，拿住了他。

51 And behold, one of those who accompanied Jesus put his hand to his sword, drew it, and struck the high priest's servant, cutting off his ear.

有同耶稣在一起的一个人，伸手拔出自己的剑，砍了大司祭的仆人一剑，削去了他的一个耳朵。

52 Then Jesus said to him, ＂Put your sword back into its sheath, for all who take the sword will perish by the sword.

耶稣遂对他说：“把你的剑放回原处；因为凡持剑的，必死在剑下。

53 Do you think that I cannot call upon my Father and he will not provide me at this moment with more than twelve legions of angels?

你想我不能要求我父，即刻给我调动十二军以上的天使吗?

54 But then how would the scriptures be fulfilled which say that it must come to pass in this way?＂

若这样，怎能应验经上所载应如此成就的事呢?”

55 29 At that hour Jesus said to the crowds, ＂Have you come out as against a robber, with swords and clubs to seize me? Day after day I sat teaching in the temple area, yet you did not arrest me.

在那时，耶稣对群众说：“你们带着刀剑棍棒出来拿我，如同对付强盗。我天天坐在圣殿内施教，你们没有拿我。”

56 But all this has come to pass that the writings of the prophets may be fulfilled.＂ Then all the disciples left him and fled.

这一切都发生了，是为应验先知所记载的。于是门徒都撇下他逃跑了。

57 30 Those who had arrested Jesus led him away to Caiaphas 31 the high priest, where the scribes and the elders were assembled.

那些拿住耶稣的人，将耶稣带到大司祭盖法前；经师和长老已聚集在那里。

58 Peter was following him at a distance as far as the high priest's courtyard, and going inside he sat down with the servants to see the outcome.

伯多禄远远跟着耶稣，直到大司祭的庭院，他也进到里面，坐在差役中观看结局。

59 The chief priests and the entire Sanhedrin 32 kept trying to obtain false testimony against Jesus in order to put him to death,

司祭长和全公议会寻找相反耶稣的假证据，要把他处死。

60 but they found none, though many false witnesses came forward. Finally two 33 came forward

虽然有许多假见证出庭，但没有找出什么。最后有两个人上前来，说：

61 who stated, ＂This man said, ‘I can destroy the temple of God and within three days rebuild it.'＂

“这人曾经说过：我能拆毁天主的圣殿，在三天内我能把它重建起来。”

62 The high priest rose and addressed him, ＂Have you no answer? What are these men testifying against you?＂

大司祭就站起来，对他说：“这些人作证反对你的事，你什么也不回答吗?”

63 But Jesus was silent. 34 Then the high priest said to him, ＂I order you to tell us under oath before the living God whether you are the Messiah, the Son of God.＂

耶稣却不出声。于是大司祭对他说：“我因生活的天主，起誓命你告诉我们：你是不是默西亚，天主之子?”

64 Jesus said to him in reply, ＂You have said so. 35 But I tell you: From now on you will see ‘the Son of Man seated at the right hand of the Power' and 'coming on the clouds of heaven.'＂

耶稣对他说：“你说的是。并且，我告诉你们：从此你们将要看见人子坐在大能者的右边，乘着天上的云彩降来。”

65 Then the high priest tore his robes and said, ＂He has blasphemed! 36 What further need have we of witnesses? You have now heard the blasphemy;

大司祭遂撕裂自己衣服说：“他说了亵渎的话。何必还需要见证呢?你们刚才听到了这亵渎的话，

66 what is your opinion?＂ They said in reply, ＂He deserves to die!＂

你们以为该怎样?”他们回答说：“他该死。”

67 37 Then they spat in his face and struck him, while some slapped him,

众人遂即向他脸上吐唾沬，用拳头打他；另有一些人也用巴掌打他，说：

68 saying, ＂Prophesy for us, Messiah: who is it that struck you?＂

“默西亚，你猜猜是谁打你?”

69 Now Peter was sitting outside in the courtyard. One of the maids came over to him and said, ＂You too were with Jesus the Galilean.＂

伯多禄在外面庭院里坐着，有一个使女来到他跟前说：“你也是同那加里肋亚人耶稣一起的。”

70 38 But he denied it in front of everyone, saying, ＂I do not know what you are talking about!＂

他当着众人否认说：“我不知道你说的是什么。”

71 As he went out to the gate, another girl saw him and said to those who were there, ＂This man was with Jesus the Nazorean.＂

他出去到了门廊，另有一个使女看见他，就对那里的人说：“这人是同那纳匝肋人耶稣一起的。”

72 Again he denied it with an oath, ＂I do not know the man!＂

他又发誓否认说：“我不认识这个人。”

73 39 A little later the bystanders came over and said to Peter, ＂Surely you too are one of them; even your speech gives you away.＂

过了一会，站在那里的人前来对伯多禄说：“的确，你也是他们中的一个，因为你的口音把你露出来了。”

74 At that he began to curse and to swear, ＂I do not know the man.＂ And immediately a cock crowed.

伯多禄就开始诅咒发誓说：“我不认识这个人。”立时鸡就叫了。

75 Then Peter remembered the word that Jesus had spoken: ＂Before the cock crows you will deny me three times.＂ He went out and began to weep bitterly.

伯多禄就想起耶稣所说的话来：“鸡叫以前，你要三次不认我。”他一到了外面，就伤心痛哭起来。



Footnotes(注解)

1 [1-28:20] The five books with alternating narrative and discourse (Matthew 3:1-25:46) that give this gospel its distinctive structure lead up to the climactic events that are the center of Christian belief and the origin of the Christian church, the passion and resurrection of Jesus. In his passion narrative (Matthew 26:26-27) Matthew follows his Marcan source closely but with omissions (e.g., Mark 14:51-52) and additions (e.g., Matthew 27:3-10, 19). Some of the additions indicate that he utilized traditions that he had received from elsewhere; others are due to his own theological insight (e.g., Matthew 26:28 ＂. . . for the forgiveness of sins＂; Matthew 27:52). In his editing Matthew also altered Mark in some minor details. But there is no need to suppose that he knew any passion narrative other than Mark's.

2 [1-2] When Jesus finished all these words: see the note on Matthew 7:28-29. ＂You know . . . crucified＂: Matthew turns Mark's statement of the time (Mark 14:1) into Jesus' final prediction of his passion. Passover: see the note on Mark 14:1.

3 [3] Caiaphas was high priest from A.D. 18 to 36.

4 [5] Not during the festival: the plan to delay Jesus' arrest and execution until after the festival was not carried out, for according to the synoptics he was arrested on the night of Nisan 14 and put to death the following day. No reason is given why the plan was changed.

5 [6-13] See the notes on Mark 14:3-9 and John 12:1-8.

6 [12] To prepare me for burial: cf Mark 14:8. In accordance with the interpretation of this act as Jesus' burial anointing, Matthew, more consistent than Mark, changes the purpose of the visit of the women to Jesus' tomb; they do not go to anoint him (Mark 16:1) but ＂to see the tomb＂ (Matthew 28:1).

7 [14] Iscariot: see the note on Luke 6:16.

8 [15] The motive of avarice is introduced by Judas's question about the price for betrayal, which is absent in the Marcan source (Mark 14:10-11). Hand him over: the same Greek verb is used to express the saving purpose of God by which Jesus is handed over to death (cf Matthew 17:22; 20:18; 26:2) and the human malice that hands him over. Thirty pieces of silver: the price of the betrayal is found only in Matthew. It is derived from Zechariah 11:12 where it is the wages paid to the rejected shepherd, a cheap price (Zechariah 11:13). That amount is also the compensation paid to one whose slave has been gored by an ox (Exodus 21:32).

9 [17] The first day of the Feast of Unleavened Bread: see the note on Mark 14:1. Matthew omits Mark's ＂when they sacrificed the Passover lamb.＂

10 [18] By omitting much of Mark 14:13-15, adding My appointed time draws near, and turning the question into a statement, in your house I shall celebrate the Passover, Matthew has given this passage a solemnity and majesty greater than that of his source.

11 [21] Given Matthew's interest in the fulfillment of the Old Testament, it is curious that he omits the Marcan designation of Jesus' betrayer as ＂one who is eating with me＂ (Mark 14:18), since that is probably an allusion to Ps 41, 10. However, the shocking fact that the betrayer is one who shares table fellowship with Jesus is emphasized in Matthew 26:23.

12 [24] It would be better . . . born: the enormity of the deed is such that it would be better not to exist than to do it.

13 [25] Peculiar to Matthew. You have said so: cf Matthew 26:64; 27:11. This is a half-affirmative. Emphasis is laid on the pronoun and the answer implies that the statement would not have been made if the question had not been asked.

14 [26] See the note on Mark 14:22-24. The Marcan-Matthean is one of the two major New Testament traditions of the words of Jesus when instituting the Eucharist. The other (and earlier) is the Pauline-Lucan (1 Cor 11:23-25; Luke 22:19-20). Each shows the influence of Christian liturgical usage, but the Marcan-Matthean is more developed in that regard than the Pauline-Lucan. The words over the bread and cup succeed each other without the intervening meal mentioned in 1 Cor 11:25; Luke 22:20; and there is parallelism between the consecratory words (this is my body . . . this is my blood). Matthew follows Mark closely but with some changes.

15 [26] See the note on Matthew 14:19. Said the blessing: a prayer blessing God. Take and eat: literally, Take, eat. Eat is an addition to Mark's ＂take it＂ (literally, ＂take＂; Mark 14:22). This is my body: the bread is identified with Jesus himself. Matthew 26:26-29

16 [27-28] Gave thanks: see the note on Matthew 15:36. Gave it to them . . . all of you: cf Mark 14:23-24. In the Marcan sequence the disciples drink and then Jesus says the interpretative words. Matthew has changed this into a command to drink followed by those words. My blood: see Lev 17:11 for the concept that the blood is ＂the seat of life＂ and that when placed on the altar it ＂makes atonement.＂ Which will be shed: the present participle, ＂being shed＂ or ＂going to be shed,＂ is future in relation to the Last Supper. On behalf of: Greek peri; see the note on Mark 14:24. Many: see the note on Matthew 20:28. For the forgiveness of sins: a Matthean addition. The same phrase occurs in Mark 1:4 in connection with John's baptism but Matthew avoids it there (Matthew 3:11). He places it here probably because he wishes to emphasize that it is the sacrificial death of Jesus that brings forgiveness of sins.

17 [29] Although his death will interrupt the table fellowship he has had with the disciples, Jesus confidently predicts his vindication by God and a new table fellowship with them at the banquet of the kingdom.

18 [30] See the note on Mark 14:26.

19 [31] Will have . . . shaken: literally, ＂will be scandalized in me＂; see the note on Matthew 24:9-12. I will strike . . . dispersed: cf Zechariah 13:7.

20 [34] Before the cock crows: see the note on Matthew 14:25. The third watch of the night was called ＂cockcrow.＂ Deny me: see the note on Matthew 16:24.

21 [36-56] Cf Mark 14:32-52. The account of Jesus in Gethsemane is divided between that of his agony (Matthew 26:36-46) and that of his betrayal and arrest (Matthew 26:47-56). Jesus' sorrow and distress (Matthew 26:37) in face of death is unrelieved by the presence of his three disciples who, though urged to watch with him (Matthew 26:38, 41), fall asleep (Matthew 26:40, 43). He prays that if . . . possible his death may be avoided (Matthew 26:39) but that his Father's will be done (Matthew 26:39, 42, 44). Knowing then that his death must take place, he announces to his companions that the hour for his being handed over has come (Matthew 26:45). Judas arrives with an armed band provided by the Sanhedrin and greets Jesus with a kiss, the prearranged sign for his identification (Matthew 26:47-49). After his arrest, he rebukes a disciple who has attacked the high priest's servant with a sword (Matthew 26:51-54), and chides those who have come out to seize him with swords and clubs as if he were a robber (Matthew 26:55-56). In both rebukes Jesus declares that the treatment he is how receiving is the fulfillment of the scriptures (Matthew 26:55, 56). How should be now the subsequent flight of all the disciples is itself the fulfillment of his own prediction (cf 31). In this episode, Matthew follows Mark with a few alterations.

22 [36] Gethsemane: the Hebrew name means ＂oil press＂ and designates an olive orchard on the western slope of the Mount of Olives; see the note on Matthew 21:1. The name appears only in Matthew and Mark. The place is called a ＂garden＂ in John 18:1.

23 [37] Peter and the two sons of Zebedee: cf Matthew 17:1.

24 [38] Cf Psalm 42:5, 11. In the Septuagint (Psalm 41:4, 11) the same Greek word for sorrowful is used as here. To death: i.e., ＂enough to die＂; cf Jonah 4:9.

25 [39] My Father: see the note on Mark 14:36. Matthew omits the Aramaic 'abba' and adds the qualifier my. This cup: see the note on Mark 10:38-40.

26 [41] Undergo the test: see the note on Matthew 6:13. In that verse ＂the final test＂ translates the same Greek word as is here translated the test, and these are the only instances of the use of that word in Matthew. It is possible that the passion of Jesus is seen here as an anticipation of the great tribulation that will precede the parousia (see the notes on Matthew 24:8; 24:21) to which Matthew 6:13 refers, and that just as Jesus prays to be delivered from death (Matthew 26:39), so he exhorts the disciples to pray that they will not have to undergo the great test that his passion would be for them. Some scholars, however, understand not undergo (literally, ＂not enter＂) the test as meaning not that the disciples may be spared the test but that they may not yield to the temptation of falling away from Jesus because of his passion even though they will have to endure it.

27 [42] Your will be done: cf Matthew 6:10.

28 [49] Rabbi: see the note on Matthew 23:6-7. Jesus is so addressed twice in Matthew (Matthew 26:25), both times by Judas. For the significance of the closely related address ＂teacher＂ in Matthew, see the note on Matthew 8:19.

29 [55] Day after day . . . arrest me: cf Mark 14:49. This suggests that Jesus had taught for a relatively long period in Jerusalem, whereas Matthew 21:1-11 puts his coming to the city for the first time only a few days before.

30 [57-68] Following Mark 14:53-65 Matthew presents the nighttime appearance of Jesus before the Sanhedrin as a real trial. After many false witnesses bring charges against him that do not suffice for the death sentence (Matthew 14:60), two came forward who charge him with claiming to be able to destroy the temple . . . and within three days to rebuild it (Matthew 14:60-61). Jesus makes no answer even when challenged to do so by the high priest, who then orders him to declare under oath . . . whether he is the Messiah, the Son of God (Matthew 26:62-63). Matthew changes Mark's clear affirmative response (Mark 14:62) to the same one as that given to Judas (Matthew 26:25), but follows Mark almost verbatim in Jesus' predicting that his judges will see him (the Son of Man) seated at the right hand of God and coming on the clouds of heaven (Matthew 26:64). The high priest then charges him with blasphemy (Matthew 26:65), a charge with which the other members of the Sanhedrin agree by declaring that he deserves to die (Matthew 26:66). They then attack him (Matthew 26:67) and mockingly demand that he prophesy (Matthew 26:68). This account contains elements that are contrary to the judicial procedures prescribed in the Mishnah, the Jewish code of law that dates in written form from ca. A.D. 200, e.g., trial on a feast day, a night session of the court, pronouncement of a verdict of condemnation at the same session at which testimony was received. Consequently, some scholars regard the account entirely as a creation of the early Christians without historical value. However, it is disputable whether the norms found in the Mishnah were in force at the time of Jesus. More to the point is the question whether the Matthean-Marcan night trial derives from a combination of two separate incidents, a nighttime preliminary investigation (cf John 18:13, 19-24) and a formal trial on the following morning (cf Luke 22:66-71).

31 [57] Caiaphas: see the note on Matthew 26:3.

32 [59] Sanhedrin: see the note on Luke 22:66.

33 [60-61] Two: cf Deut 19:15. I can destroy . . . rebuild it: there are significant differences from the Marcan parallel (Mark 14:58). Matthew omits ＂made with hands＂ and ＂not made with hands＂ and changes Mark's ＂will destroy＂ and ＂will build another＂ to can destroy and (can) rebuild. The charge is probably based on Jesus' prediction of the temple's destruction; see the notes on Matthew 23:37-39; 24:2; and John 2:19. A similar prediction by Jeremiah was considered as deserving death; cf Jeremiah 7:1-15; 26:1-8.

34 [63] Silent: possibly an allusion to Isaiah 53:7. I order you . . . living God: peculiar to Matthew; cf Mark 14:61.

35 [64] + You have said so: see the note on Matthew 26:25. From now on . . . heaven: the Son of Man who is to be crucified (cf Matthew 20:19) will be seen in glorious majesty (cf Psalm 110:1) and coming on the clouds of heaven (cf Daniel 7:13). The Power: see the note on Mark 14:61-62.

36 [65] Blasphemed: the punishment for blasphemy was death by stoning (see Lev 24:10-16). According to the Mishnah, to be guilty of blasphemy one had to pronounce ＂the Name itself,＂ i.e. Yahweh; cf Sanhedrin 7, 4.5. Those who judge the gospel accounts of Jesus' trial by the later Mishnah standards point out that Jesus uses the surrogate ＂the Power,＂ and hence no Jewish court would have regarded him as guilty of blasphemy; others hold that the Mishnah's narrow understanding of blasphemy was a later development.

37 [67-68] The physical abuse, apparently done to Jesus by the members of the Sanhedrin themselves, recalls the sufferings of the Isaian Servant of the Lord; cf Isaiah 50:6. The mocking challenge to prophesy is probably motivated by Jesus' prediction of his future glory (Matthew 26:64).

38 [70] Denied it in front of everyone: see Matthew 10:33. Peter's repentance (Matthew 26:75) saves him from the fearful destiny of which Jesus speaks there.

39 [73] Your speech . . . away: Matthew explicates Mark's ＂you too are a Galilean＂ (Mark 14:70).

Matthew
Chapter 27

1 1 2 When it was morning, all the chief priests and the elders of the people took counsel against Jesus to put him to death.

到了早晨，众司祭长和民间的长老就决议陷害耶稣，要把他处死，

2 They bound him, led him away, and handed him over to Pilate, the governor.

遂把他捆绑了，解送给总督比拉多。

3 Then Judas, his betrayer, seeing that Jesus had been condemned, deeply regretted what he had done. He returned the thirty pieces of silver 3 to the chief priests and elders,

这时，那出卖耶稣的犹达斯见他已被判决，就后悔了，把那三十块银钱，退还给司祭长和长老

4 saying, "I have sinned in betraying innocent blood." They said, "What is that to us? Look to it yourself."

说：“我出卖了无辜的血，犯了罪了！”他们却说：“这与我们何干?是你自己的事！”

5 4 Flinging the money into the temple, he departed and went off and hanged himself.

于是他把那些银钱扔在圣所里，就退出来，上吊死了。

6 The chief priests gathered up the money, but said, "It is not lawful to deposit this in the temple treasury, for it is the price of blood."

司祭长拿了那些银钱说：“这是血价，不可放入献仪箱内。”

7 After consultation, they used it to buy the potter's field as a burial place for foreigners.

他们商议后，就用那银钱买了陶工的田地，作为埋葬外乡人用。

8 That is why that field even today is called the Field of Blood.

为此，直到今日称那块田地为“血田”。

9 Then was fulfilled what had been said through Jeremiah the prophet, 5 "And they took the thirty pieces of silver, the value of a man with a price on his head, a price set by some of the Israelites,

这就应验了耶肋米亚先知所说的话：‘他们拿了三十块银钱，即以色列子民为被卖的人所估定的价钱，

10 and they paid it out for the potter's field just as the Lord had commanded me."

用这钱买了陶工的那块田，如上主所吩咐我的。’

11 Now Jesus stood before the governor, and he questioned him, "Are you the king of the Jews?" 6 Jesus said, "You say so."

耶稣站在总督面前，总督便审问他说：“你是犹太人的君王吗?”耶稣回答说：“你说的是。”

12 And when he was accused by the chief priests and elders, 7 he made no answer.

当司祭长和长老控告他时，他什么也不回答。

13 Then Pilate said to him, "Do you not hear how many things they are testifying against you?"

于是比拉多对他说：“你没有听见，他们提出多少证据告你吗?”

14 But he did not answer him one word, so that the governor was greatly amazed.

耶稣连一句话也没有回答他，以至总督大为惊异。

15 8 Now on the occasion of the feast the governor was accustomed to release to the crowd one prisoner whom they wished.

每逢节日，总督惯常给民众释放一个他们愿意释放的囚犯。

16 9 And at that time they had a notorious prisoner called (Jesus) Barabbas.

那时，正有一个出名的囚犯，名叫巴辣巴。

17 So when they had assembled, Pilate said to them, "Which one do you want me to release to you, (Jesus) Barabbas, or Jesus called Messiah?"

当他们聚集在一起时，比拉多对他们说：“你们愿意我给你们释放那一个?巴辣巴，或是那称为默西亚的耶稣?”

18 10 For he knew that it was out of envy that they had handed him over.

原来他知道，他们是由于嫉妒才把他解送来的。

19 11 While he was still seated on the bench, his wife sent him a message, "Have nothing to do with that righteous man. I suffered much in a dream today because of him."

比拉多正坐堂时，他的妻子差人到他跟前说：“你千万不要干涉那义人的事，因为我为他，今天在梦中受了许多苦。”

20 The chief priests and the elders persuaded the crowds to ask for Barabbas but to destroy Jesus.

司祭长和长老却说服了民众，叫他们要求巴辣巴，而除掉耶稣。

21 The governor said to them in reply, "Which of the two do you want me to release to you?" They answered, "Barabbas!"

总督又向他们发言说：“这两个人中，你们愿意我给你们释放那一个?”他们说：“巴辣巴。”

22 12 Pilate said to them, "Then what shall I do with Jesus called Messiah?" They all said, "Let him be crucified!"

比拉多对他们说：“那么，对于那称为默西亚的耶稣我该怎么办?”众人答说：“该钉他在十字架上。”

23 But he said, "Why? What evil has he done?" They only shouted the louder, "Let him be crucified!"

总督问说：“他究竟做了什么恶事?”他们越发喊说：“该钉他在十字架上。”

24 13 When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, "I am innocent of this man's blood. Look to it yourselves."

比拉多见事毫无进展，反到更为混乱，就拿水，当着民众洗手说：“对这义人的血，我是无罪的，你们自己负责吧！”

25 And the whole people said in reply, "His blood be upon us and upon our children."

全体百姓回答说：“他的血归在我们和我们的子孙身上！”

26 Then he released Barabbas to them, but after he had Jesus scourged, 14 he handed him over to be crucified.

于是比拉多给他们释放了巴辣巴；至于耶稣，把他鞭打了以后，交给人钉在十字架上。

27 Then the soldiers of the governor took Jesus inside the praetorium 15 and gathered the whole cohort around him.

那时，总督的兵士把耶稣带到总督府内，召集了全队围着他，

28 They stripped off his clothes and threw a scarlet military cloak 16 about him.

脱去了他的衣服，给他披上一件紫红色的外氅；

29 Weaving a crown out of thorns, 17 they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, "Hail, King of the Jews!"

又用荆棘编了一个茨冠，戴在他头上，拿一根芦苇放在他右手里；然后跪在他前，戏弄他说：“犹太人的君王，万岁！”

30 They spat upon him 18 and took the reed and kept striking him on the head.

随后向他吐唾沬，拿起芦苇来敲他的头。

31 And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him.

戏弄完了，就给他脱去外氅，又给他穿上他自己的衣服，带他去钉在十字架上。

32 19 As they were going out, they met a Cyrenian named Simon; this man they pressed into service to carry his cross.

他们出来时，遇见一个基勒乃人，名叫西满，就强迫他背耶稣的十字架。

33 And when they came to a place called Golgotha (which means Place of the Skull),

到了一个名叫哥耳哥达的地方，即称为“髑髅”的地方，

34 they gave Jesus wine to drink mixed with gall. 20 But when he had tasted it, he refused to drink.

他们就拿苦艾调和的酒给他喝；他只尝了尝，却不愿意喝。

35 After they had crucified him, they divided his garments 21 by casting lots;

他们把他钉在十字架上以后，就拈阄分了他的衣服；

36 then they sat down and kept watch over him there.

然后坐在那里看守他。

37 And they placed over his head the written charge 22 against him: This is Jesus, the King of the Jews.

在他的头上安放了他的罪状牌，写着说：“这是耶稣，犹太人的君王。”

38 Two revolutionaries 23 were crucified with him, one on his right and the other on his left.

当时与他一起被钉在十字架上的，还有两个强盗：一个在右边，一个在左边。

39 24 Those passing by reviled him, shaking their heads

路过的人都摇头辱骂他说：

40 and saying, "You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, (and) come down from the cross!"

“你这拆毁圣殿而三日内重建起来的，救你自己吧！如果你是天主子，从十字架上下来吧！”

41 Likewise the chief priests with the scribes and elders mocked him and said,

司祭长和经师与长老们也同样戏弄说：

42 "He saved others; he cannot save himself. So he is the king of Israel! 25 Let him come down from the cross now, and we will believe in him.

“他救了别人，却救不了自己；他既是以色列君王：如今从十架上下来吧！我们就信他。

43 26 He trusted in God; let him deliver him now if he wants him. For he said, 'I am the Son of God.'"

他信赖天主，天主如喜欢他，如今就该救他，因为他说过：我是天主子。”

44 The revolutionaries who were crucified with him also kept abusing him in the same way.

同他一起被钉在十字架上的强盗，也这样讥诮他。

45 27 From noon onward, darkness came over the whole land until three in the afternoon.

从第六时辰起，直到第九时辰，遍地都黑暗了。

46 And about three o'clock Jesus cried out in a loud voice, "Eli, Eli, lema sabachthani?" 28 which means, "My God, my God, why have you forsaken me?"

约莫第九时辰，耶稣大声喊说：“厄里！厄里，肋玛撒巴黑塔尼！”就是说：“我的天主，我的天主！你为什么舍弃了我?”

47 29 Some of the bystanders who heard it said, "This one is calling for Elijah."

站在那里的人中，有几个听见了就说：“这人呼唤厄里亚呢！”

48 Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a reed, gave it to him to drink.

他们中遂有一个立刻跑去，拿了海绵，浸满醋，绑在芦苇上，递给他喝。

49 But the rest said, "Wait, let us see if Elijah comes to save him."

其余的却说：“等一等，我们看，是否厄里亚来救他！”

50 30 But Jesus cried out again in a loud voice, and gave up his spirit.

耶稣又大喊一声，遂交付了灵魂。

51 And behold, the veil of the sanctuary was torn in two from top to bottom. 31 The earth quaked, rocks were split,

看，圣所的帐幔，从上到下分裂为二，大地震动，岩石崩裂，

52 tombs were opened, and the bodies of many saints who had fallen asleep were raised.

坟墓自开，许多长眠的圣者的身体复活了。

53 And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many.

在耶稣复活后，他们由坟墓出来，进入圣城，发显给许多人。

54 32 The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, "Truly, this was the Son of God!"

百夫长和同他一起看守耶稣的人，一见地动和所发生的事，就非常害怕说：“这人真是天主子！”

55 There were many women there, looking on from a distance, 33 who had followed Jesus from Galilee, ministering to him.

有许多妇女在那里从远处观望，她们从加里肋亚就跟随了耶稣为服事他。

56 Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

其中有玛利亚玛达肋纳，雅各伯和若瑟的母亲玛利亚与载伯德儿子的母亲。

57 34 When it was evening, there came a rich man from Arimathea named Joseph, who was himself a disciple of Jesus.

到了傍晚，来了一个阿黎玛特雅的富人，名叫若瑟，他也是耶稣的门徒。

58 He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be handed over.

这人去见比拉多，请求耶稣的遗体；比拉多就下令交给他。

59 Taking the body, Joseph wrapped it (in) clean linen

若瑟领了耶稣的遗体，就用洁白的殓布将他包好，

60 and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed.

安, 放在为自己于岩石间所凿的新墓穴内；并把一块大石头滚到墓口，就走了。

61 But Mary Magdalene and the other Mary remained sitting there, facing the tomb.

在那里还有玛利亚玛达肋纳和另外一个玛利亚，对着坟墓坐着。

62 35 The next day, the one following the day of preparation, 36 the chief priests and the Pharisees gathered before Pilate

第二天，即预备日以后的那天，司祭长和法利塞人同来见比拉多说：

63 and said, "Sir, we remember that this impostor while still alive said, 'After three days I will be raised up.'

“大人，我们记得那个骗子活着的时候曾说过：三天以后我要复活。

64 Give orders, then, that the grave be secured until the third day, lest his disciples come and steal him and say to the people, 'He has been raised from the dead.' This last imposture would be worse than the first." 37

为此，请你下令，把守坟墓直到第三天；怕他的门徒来了，把他偷去，而对百姓说：他从死人中复活了。那最后的骗局就比先前的更坏了！”

65 Pilate said to them, "The guard is yours; 38 go secure it as best you can."

比拉多对他们说：“你们可得一队卫兵；你们去，照你们所知道的，好好看守。”

66 So they went and secured the tomb by fixing a seal to the stone and setting the guard.

他们就去，在石上加了封条，派驻卫兵把守坟墓。



Footnotes(注解)
1 [1-31] Cf Mark 15:1-20. Matthew's account of the Roman trial before Pilate is introduced by a consultation of the Sanhedrin after which Jesus is handed over to . . . the governor (Matthew 27:1-2). Matthew follows his Marcan source closely but adds some material that is peculiar to him, the death of Judas (Matthew 27:3-10), possibly the name Jesus as the name of Barabbas also (Matthew 27:16-17), the intervention of Pilate's wife (Matthew 27:19), Pilate's washing his hands in token of his disclaiming responsibility for Jesus' death (Matthew 27:24), and the assuming of that responsibility by the whole people (Matthew 27:25).

2 [1] There is scholarly disagreement about the meaning of the Sanhedrin's taking counsel (symboulion elabon; cf Matthew 12:14; 22:15; 27:7; 28:12); see the note on Mark 15:1. Some understand it as a discussion about the strategy for putting their death sentence against Jesus into effect since they lacked the right to do so themselves. Others see it as the occasion for their passing that sentence, holding that Matthew, unlike Mark (Mark 14:64), does not consider that it had been passed in the night session (Matthew 26:66). Even in the latter interpretation, their handing him over to Pilate is best explained on the hypothesis that they did not have competence to put their sentence into effect, as is stated in John 18:31.

3 [3] The thirty pieces of silver: see Matthew 26:15.

4 [5-8] For another tradition about the death of Judas, cf Acts 1:18-19. The two traditions agree only in the purchase of a field with the money paid to Judas for his betrayal of Jesus and the name given to the field, the Field of Blood. In Acts Judas himself buys the field and its name comes from his own blood shed in his fatal accident on it. The potter's field: this designation of the field is based on the fulfillment citation in Matthew 27:10.

5 [9-10] Cf Matthew 26:15. Matthew's attributing this text to Jeremiah is puzzling, for there is no such text in that book, and the thirty pieces of silver thrown by Judas "into the temple" (Matthew 27:5) recall rather Zechariah 11:12-13. It is usually said that the attribution of the text to Jeremiah is due to Matthew's combining the Zechariah text with texts from Jeremiah that speak of a potter (Jeremiah 18:2-3), the buying of a field (Jeremiah 32:6-9), or the breaking of a potter's flask at Topheth in the valley of Ben-Hinnom with the prediction that it will become a burial place (Jeremiah 19:1-13).

6 [11] King of the Jews: this title is used of Jesus only by pagans. The Matthean instances are, besides this verse, Matthew 2:2; 27:29, 37. Matthew equates it with "Messiah"; cf Matthew 2:2, 4 and Matthew 27:17, 22 where he has changed "the king of the Jews" of his Marcan source (Mark 15:9, 12) to "(Jesus) called Messiah." The normal political connotation of both titles would be of concern to the Roman governor. You say so: see the note on Matthew 26:25. An unqualified affirmative response is not made because Jesus' kingship is not what Pilate would understand it to be.

7 [12-14] Cf Matthew 26:62-63. As in the trial before the Sanhedrin, Jesus' silence may be meant to recall Isaiah 53:7. Greatly amazed: possibly an allusion to Isaiah 52:14-15.

8 [15-26] The choice that Pilate offers the crowd between Barabbas and Jesus is said to be in accordance with a custom of releasing at the Passover feast one prisoner chosen by the crowd (Matthew 27:15). This custom is mentioned also in Mark 15:6 and John 18:39 but not in Luke; see the note on Luke 23:17. Outside of the gospels there is no direct attestation of it, and scholars are divided in their judgment of the historical reliability of the claim that there was such a practice.

9 [16-17] [Jesus] Barabbas: it is possible that the double name is the original reading; Jesus was a common Jewish name; see the note on Matthew 1:21. This reading is found in only a few textual witnesses, although its absence in the majority can be explained as an omission of Jesus made for reverential reasons. That name is bracketed because of its uncertain textual attestation. The Aramaic name Barabbas means "son of the father"; the irony of the choice offered between him and Jesus, the true son of the Father, would be evident to those addressees of Matthew who knew that.

10 [18] Cf Mark 14:10. This is an example of the tendency, found in varying degree in all the gospels, to present Pilate in a relatively favorable light and emphasize the hostility of the Jewish authorities and eventually of the people.

11 [19] Jesus' innocence is declared by a Gentile woman. In a dream: in Matthew's infancy narrative, dreams are the means of divine communication; cf Matthew 1:20; 2:12, 13, 19, 22.

12 [22] Let him be crucified: incited by the chief priests and elders (Matthew 27:20), the crowds demand that Jesus be executed by crucifixion, a peculiarly horrible form of Roman capital punishment. The Marcan parallel, "Crucify him" (Mark 15:3), addressed to Pilate, is changed by Matthew to the passive, probably to emphasize the responsibility of the crowds.

13 [24-25] Peculiar to Matthew. Took water . . . blood: cf Deut 21:1-8, the handwashing prescribed in the case of a murder when the killer is unknown. The elders of the city nearest to where the corpse is found must wash their hands, declaring, "Our hands did not shed this blood." Look to it yourselves: cf Matthew 27:4. The whole people: Matthew sees in those who speak these words the entire people (Greek laos) of Israel. His blood . . . and upon our children: cf Jeremiah 26:15. The responsibility for Jesus' death is accepted by the nation that was God's special possession (Exodus 19:5), his own people (Hosea 2:23), and they thereby lose that high privilege; see Matthew 21:43 and the note on that verse. The controversy between Matthew's church and Pharisaic Judaism about which was the true people of God is reflected here. As the Second Vatican Council has pointed out, guilt for Jesus' death is not attributable to all the Jews of his time or to any Jews of later times.

14 [26] He had Jesus scourged: the usual preliminary to crucifixion.

15 [27] The praetorium: the residence of the Roman governor. His usual place of residence was at Caesarea Maritima on the Mediterranean coast, but he went to Jerusalem during the great feasts, when the influx of pilgrims posed the danger of a nationalistic riot. It is disputed whether the praetorium in Jerusalem was the old palace of Herod in the west of the city or the fortress of Antonia northwest of the temple area. The whole cohort: normally six hundred soldiers.

16 [28] Scarlet military cloak: so Matthew as against the royal purple of Mark 15:17 and John 19:2.

17 [29] Crown out of thorns: probably of long thorns that stood upright so that it resembled the "radiant" crown, a diadem with spikes worn by Hellenistic kings. The soldiers' purpose was mockery, not torture. A reed: peculiar to Matthew; a mock scepter.

18 [30] Spat upon him: cf Matthew 26:67 where there also is a possible allusion to Isaiah 50:6.

19 [32] See the note on Mark 15:21. Cyrenian named Simon: Cyrenaica was a Roman province on the north coast of Africa and Cyrene was its capital city. The city had a large population of Greek-speaking Jews. Simon may have been living in Palestine or have come there for the Passover as a pilgrim. Pressed into service: see the note on Matthew 5:41.

20 [34] Wine . . . mixed with gall: cf Mark 15:23 where the drink is "wine drugged with myrrh," a narcotic. Matthew's text is probably an inexact allusion to Psalm 69:22. That psalm belongs to the class called the individual lament, in which a persecuted just man prays for deliverance in the midst of great suffering and also expresses confidence that his prayer will be heard. That theme of the suffering Just One is frequently applied to the sufferings of Jesus in the passion narratives.

21 [35] The clothing of an executed criminal went to his executioner(s), but the description of that procedure in the case of Jesus, found in all the gospels, is plainly inspired by Psalm 22:18. However, that psalm verse is quoted only in John 19:24.

22 [37] The offense of a person condemned to death by crucifixion was written on a tablet that was displayed on his cross. The charge against Jesus was that he had claimed to be the King of the Jews (cf Matthew 27:11), i.e., the Messiah (cf Matthew 27:17, 22).

23 [38] Revolutionaries: see the note on John 18:40 where the same Greek word as that found here is used for Barabbas.

24 [39-40] Reviled him . . . heads: cf Psalm 22:8. You who would destroy . . . three days; cf Matthew 26:61. If you are the Son of God: the same words as those of the devil in the temptation of Jesus; cf Matthew 4:3, 6.

25 [42] King of Israel: in their mocking of Jesus the members of the Sanhedrin call themselves and their people not "the Jews" but Israel.

26 [43] Peculiar to Matthew. He trusted in God . . . wants him: cf Psalm 22:9. He said . . . of God: probably an allusion to Wisdom 2:12-20 where the theme of the suffering Just One appears.

27 [45] Cf Amos 8:9 where on the day of the Lord "the sun will set at midday."

28 [46] Eli, Eli, lema sabachthani?: Jesus cries out in the words of Psalm 22:2, a psalm of lament that is the Old Testament passage most frequently drawn upon in this narrative. In Mark the verse is cited entirely in Aramaic, which Matthew partially retains but changes the invocation of God to the Hebrew Eli, possibly because that is more easily related to the statement of the following verse about Jesus' calling for Elijah.

29 [47] Elijah: see the note on Matthew 3:4. This prophet, taken up into heaven (2 Kings 2:11), was believed to come to the help of those in distress, but the evidences of that belief are all later than the gospels.

30 [50] Gave up his spirit: cf the Marcan parallel (Mark 15:37), "breathed his last." Matthew's alteration expresses both Jesus' control over his destiny and his obedient giving up of his life to God.

31 [51-53] Veil of the sanctuary . . . bottom: cf Mark 15:38; Luke 23:45. Luke puts this event immediately before the death of Jesus. There were two veils in the Mosaic tabernacle on the model of which the temple was constructed, the outer one before the entrance of the Holy Place and the inner one before the Holy of Holies (see Exodus 26:31-36). Only the high priest could pass through the latter and that only on the Day of Atonement (see Lev 16:1-18). Probably the torn veil of the gospels is the inner one. The meaning of the scene may be that now, because of Jesus' death, all people have access to the presence of God, or that the temple, its holiest part standing exposed, is now profaned and will soon be destroyed. The earth quaked . . . appeared to many: peculiar to Matthew. The earthquake, the splitting of the rocks, and especially the resurrection of the dead saints indicate the coming of the final age. In the Old Testament the coming of God is frequently portrayed with the imagery of an earthquake (see Psalm 68:9; 77:19), and Jesus speaks of the earthquakes that will accompany the "labor pains" that signify the beginning of the dissolution of the old world (Matthew 24:7-8). For the expectation of the resurrection of the dead at the coming of the new and final age, see Daniel 12:1-3. Matthew knows that the end of the old age has not yet come (Matthew 28:20), but the new age has broken in with the death (and resurrection; cf the earthquake in Matthew 28:2) of Jesus; see the note on Matthew 16:28. After his resurrection: this qualification seems to be due to Matthew's wish to assert the primacy of Jesus' resurrection even though he has placed the resurrection of the dead saints immediately after Jesus' death.

32 [54] Cf Mark 15:39. The Christian confession of faith is made by Gentiles, not only the centurion, as in Mark, but the other soldiers who were keeping watch over Jesus (cf Matthew 27:36).

33 [55-56] Looking on from a distance: cf Psalm 38:12. Mary Magdalene . . . Joseph: these two women are mentioned again in Matthew 27:61 and Matthew 28:1 and are important as witnesses of the reality of the empty tomb. A James and Joseph are referred to in Matthew 13:55 as brothers of Jesus.

34 [57-61] Cf Mark 15:42-47. Matthew drops Mark's designation of Joseph of Arimathea as "a distinguished member of the council" (the Sanhedrin), and makes him a rich man and a disciple of Jesus. The former may be an allusion to Isaiah 53:9 (the Hebrew reading of that text is disputed and the one followed in the NAB OT has nothing about the rich, but they are mentioned in the LXX version). That the tomb was the new tomb of a rich man and that it was seen by the women are indications of an apologetic intent of Matthew; there could be no question about the identity of Jesus' burial place. The other Mary: the mother of James and Joseph (56).

35 [62-66] Peculiar to Matthew. The story prepares for Matthew 28:11-15 and the Jewish charge that the tomb was empty because the disciples had stolen the body of Jesus (Matthew 28:13, 15).

36 [62] The next day . . . preparation: the sabbath. According to the synoptic chronology, in that year the day of preparation (for the sabbath) was the Passover; cf Mark 15:42. The Pharisees: the principal opponents of Jesus during his ministry and, in Matthew's time, of the Christian church, join with the chief priests to guarantee against a possible attempt of Jesus' disciples to steal his body.

37 [64] This last imposture . . . the first: the claim that Jesus has been raised from the dead is clearly the last imposture; the first may be either his claim that he would be raised up (63) or his claim that he was the one with whose ministry the kingdom of God had come (see Matthew 12:28).

38 [65] The guard is yours: literally, "have a guard" or "you have a guard." Either the imperative or the indicative could mean that Pilate granted the petitioners some Roman soldiers as guards, which is the sense of the present translation. However, if the verb is taken as an indicative it could also mean that Pilate told them to use their own Jewish guards.

Matthew
Chapter 28

1 1 After the sabbath, as the first day of the week was dawning, 2 Mary Magdalene and the other Mary came to see the tomb.

安息日既过，一周的第一日，天快亮时，玛利亚玛达肋纳和另一个玛利亚来看坟墓。

2 3 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, approached, rolled back the stone, and sat upon it.

忽然发生了大地震，因为上主的天使从天降来，上前把石头滚开，坐在上面。

3 His appearance was like lightning and his clothing was white as snow.

他的容貌好象闪电，他的衣服洁白如雪。

4 The guards were shaken with fear of him and became like dead men.

看守的人由于怕他，吓得打颤，变得好象死人一样。

5 Then the angel said to the women in reply,＂Do not be afraid! I know that you are seeking Jesus the crucified.

天使对妇女说道：＂你们不要害怕！我知道你们寻找被钉死的耶稣。

6 4 He is not here, for he has been raised just as he said. Come and see the place where he lay.

他不在这里，因为他已经照他所说的复活了。你们来看看那安放过他的地方；

7 Then go quickly and tell his disciples, 'He has been raised from the dead, and he is going before you to Galilee; there you will see him.' Behold, I have told you.＂

并且快去对他的门徒说：他已经由死者中复活了。看！他在你们以先往加里肋亚去，在那里你们要看见他。看！我已经告诉了你们。＂

8 Then they went away quickly from the tomb, fearful yet overjoyed, and ran to announce 5 this to his disciples.

她们赶快离开坟墓，又恐惧又异常喜乐，跑去报告他的门徒。

9 6 And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage.

忽然，耶稣迎上她们说：＂愿你们平安！＂她们遂上前抱住耶稣的脚，朝拜了他。

10 Then Jesus said to them,＂Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.＂

耶稣对她们说：＂不要害怕！你们去，报告我的兄弟，叫他们往加里肋亚去，他们要在那里看见我。＂

11 7 While they were going, some of the guard went into the city and told the chief priests all that had happened.

当妇女离去的时候，有几个看守的兵士来到城里，把所发生的事，全告诉了司祭长。

12 They assembled with the elders and took counsel; then they gave a large sum of money to the soldiers,

司祭长就同长老聚会商议之后，给了兵士许多钱，

13 telling them,＂You are to say, 'His disciples came by night and stole him while we were asleep.'

嘱咐他们说：＂你们就说：我们睡觉的时候，他的门徒夜间来了，把他偷去了。

14 And if this gets to the ears of the governor, we will satisfy (him) and keep you out of trouble.＂

如果这事为总督听见，有我们说好话，保管你们无事。＂

15 The soldiers took the money and did as they were instructed. And this story has circulated among the Jews to the present (day).

兵士拿了银钱，就照他们所嘱咐的做了。这消息就在犹太人间传扬开了，一直到今天。

16 8 The eleven 9 disciples went to Galilee, to the mountain to which Jesus had ordered them.

十一个门徒就往加里肋亚，到耶稣给他们所指定的山上去了。

17 10 When they saw him, they worshiped, but they doubted.

他们一看见他，就朝拜了他，虽然有人还心中疑惑。

18 11 Then Jesus approached and said to them,＂All power in heaven and on earth has been given to me.

耶稣便上前对他们说：＂天上地下的一切权柄都交给了我，

19 Go, therefore, 12 and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit,

所以你们要去使万民成为门徒，因父及子及圣神之名给他们授洗，

20 teaching them to observe all that I have commanded you. 13 And behold, I am with you always, until the end of the age.＂

教训他们遵守我所吩咐你们的一切。看！我同你们天天在一起，直到今世的终结。＂


Footnotes(注解)

1 [1-20] Except for Matthew 28:1-8 based on Mark 16:1-8, the material of this final chapter is peculiar to Matthew. Even where he follows Mark, Matthew has altered his source so greatly that a very different impression is given from that of the Marcan account. The two points that are common to the resurrection testimony of all the gospels are that the tomb of Jesus had been found empty and that the risen Jesus had appeared to certain persons, or, in the original form of Mark, that such an appearance was promised as soon to take place (see Mark 16:7). On this central and all-important basis, Matthew has constructed an account that interprets the resurrection as the turning of the ages (Matthew 28:2-4), shows the Jewish opposition to Jesus as continuing to the present in the claim that the resurrection is a deception perpetrated by the disciples who stole his body from the tomb (Matthew 28:11-15), and marks a new stage in the mission of the disciples once limited to Israel (Matthew 10:5-6); now they are to make disciples of all nations. In this work they will be strengthened by the presence of the exalted Son of Man, who will be with them until the kingdom comes in fullness at the end of the age (Matthew 28:16-20).

2 [1] After the sabbath . . . dawning: since the sabbath ended at sunset, this could mean in the early evening, for dawning can refer to the appearance of the evening star; cf Luke 23:54. However, it is probable that Matthew means the morning dawn of the day after the sabbath, as in the similar though slightly different text of Mark,＂when the sun had risen＂ (Mark 16:2). Mary Magdalene and the other Mary: see the notes on Matthew 27:55-56; 57-61. To see the tomb: cf Mark 16:1-2 where the purpose of the women's visit is to anoint Jesus' body.

3 [2-4] Peculiar to Matthew. A great earthquake: see the note on Matthew 27:51-53. Descended from heaven: this trait is peculiar to Matthew, although his interpretation of the＂young man＂ of his Marcan source (Mark 16:5) as an angel is probably true to Mark's intention; cf Luke 24:23 where the＂two men＂ of Matthew 24:4 are said to be＂angels.＂ Rolled back the stone . . . upon it: not to allow the risen Jesus to leave the tomb but to make evident that the tomb is empty (see Matthew 24:6). Unlike the apocryphal Gospel of Peter (9, 35--11, 44), the New Testament does not describe the resurrection of Jesus, nor is there anyone who sees it. His appearance was like lightning . . . snow: see the note on Matthew 17:2.

4 [6-7] Cf Mark 16:6-7. Just as he said: a Matthean addition referring to Jesus' predictions of his resurrection, e.g., Matthew 16:21; 17:23; 20:19. Tell his disciples: like the angel of the Lord of the infancy narrative, the angel interprets a fact and gives a commandment about what is to be done; cf Matthew 1:20-21. Matthew omits Mark's＂and Peter＂ (Mark 16:7); considering his interest in Peter, this omission is curious. Perhaps the reason is that the Marcan text may allude to a first appearance of Jesus to Peter alone (cf 1 Cor 15:5; Luke 24:34) which Matthew has already incorporated into his account of Peter's confession at Caesarea Philippi; see the note on Matthew 16:16. He is going . . . Galilee: like Mark 16:7, a reference to Jesus' prediction at the Last Supper (Matthew 26:32; Mark 14:28). Matthew changes Mark's＂as he told you＂ to a declaration of the angel.

5 [8] Contrast Mark 16:8 where the women in their fear＂said nothing to anyone.＂

6 [9-10] Although these verses are peculiar to Matthew, there are similarities between them and John's account of the appearance of Jesus to Mary Magdalene (John 20:17). In both there is a touching of Jesus' body, and a command of Jesus to bear a message to his disciples, designated as his brothers. Matthew may have drawn upon a tradition that appears in a different form in John. Jesus' words to the women are mainly a repetition of those of the angel (Matthew 28:5a, 7b).

7 [11-15] This account indicates that the dispute between Christians and Jews about the empty tomb was not whether the tomb was empty but why.

8 [16-20] This climactic scene has been called a＂proleptic parousia,＂ for it gives a foretaste of the final glorious coming of the Son of Man (Matthew 26:64). Then his triumph will be manifest to all; now it is revealed only to the disciples, who are commissioned to announce it to all nations and bring them to belief in Jesus and obedience to his commandments.

9 [16] The eleven: the number recalls the tragic defection of Judas Iscariot. To the mountain . . . ordered them: since the message to the disciples was simply that they were to go to Galilee (Matthew 28:10), some think that the mountain comes from a tradition of the message known to Matthew and alluded to here. For the significance of the mountain, see the note on Matthew 17:1.

10 [17] But they doubted: the Greek can also be translated,＂but some doubted.＂ The verb occurs elsewhere in the New Testament only in Matthew 14:31 where it is associated with Peter's being of＂little faith.＂ For the meaning of that designation, see the note on Matthew 6:30.

11 [18] All power . . . me: the Greek word here translated power is the same as that found in the LXX translation of Daniel 7:13-14 where one＂like a son of man＂ is given power and an everlasting kingdom by God. The risen Jesus here claims universal power, i.e., in heaven and on earth.

12 [19] Therefore: since universal power belongs to the risen Jesus (Matthew 28:18), he gives the eleven a mission that is universal. They are to make disciples of all nations. While all nations is understood by some scholars as referring only to all Gentiles, it is probable that it included the Jews as well. Baptizing them: baptism is the means of entrance into the community of the risen one, the Church. In the name of the Father . . . holy Spirit: this is perhaps the clearest expression in the New Testament of trinitarian belief. It may have been the baptismal formula of Matthew's church, but primarily it designates the effect of baptism, the union of the one baptized with the Father, Son, and holy Spirit.

13 [20] All that I have commanded you: the moral teaching found in this gospel, preeminently that of the Sermon on the Mount (Matthew 5-7). The commandments of Jesus are the standard of Christian conduct, not the Mosaic law as such, even though some of the Mosaic commandments have now been invested with the authority of Jesus. Behold, I am with you always: the promise of Jesus' real though invisible presence echoes the name Emmanuel given to him in the infancy narrative; see the note on Matthew 1:23. End of the age: see the notes on Matthew 13:39 and Matthew 24:3.