Luke
Chapter 1

1 1 Since many have undertaken to compile a narrative of the events that have been fulfilled among us,

德敖斐罗钧座：关于在我们中间所完成的事迹，已有许多人，

2 just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us,

依照那些自始亲眼见过，并为真道服役的人所传给我们的，

3 I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus,

着手编成了记述，我也从头仔细访查了一切，遂立意按着次第给你写出来，

4 so that you may realize the certainty of the teachings you have received.

为使你认清给你所讲授的道理，正确无误。

5 2 In the days of Herod, King of Judea, 3 there was a priest named Zechariah of the priestly division of Abijah; his wife was from the daughters of Aaron, and her name was Elizabeth.

在犹太王黑落德的时候，阿彼雅班中有一位司祭名叫匝加利亚，他的妻子是出于亚郎的后代，名叫依撒伯尔

6 Both were righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly.

二人在天主前是义人，都照上主的一切诫命和礼规行事，无可指摘。

7 But they had no child, 4 because Elizabeth was barren and both were advanced in years.

但是，他们没有孩子，因为依撒伯尔素不生育，两人又都上了年纪。

8 Once when he was serving as priest in his division's turn before God,

正逢匝加利亚轮着他的班次，在天主前尽司祭的职务时，

9 according to the practice of the priestly service, he was chosen by lot to enter the sanctuary of the Lord to burn incense.

按着司祭的常例，他抽中了签，得进上主的圣所献香。

10 Then, when the whole assembly of the people was praying outside at the hour of the incense offering,

献香的时候，众百姓都在外面祈祷。

11 the angel of the Lord appeared to him, standing at the right of the altar of incense.

有一位上主的天使站在香坛右边显现给他。

12 Zechariah was troubled by what he saw, and fear came upon him.

匝加利亚一见，惊惶失措，害怕起来；

13 But the angel said to him, "Do not be afraid, 5 Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John.

但天使向他说：“匝加利亚，不要害怕！因为你的祈祷已蒙应允，你的妻子依撒伯尔要给你生一个儿子，你要给他起名叫若翰。

14 And you will have joy and gladness, and many will rejoice at his birth,

你必要喜乐欢跃，许多人也要因他的诞生而喜乐，

15 for he will be great in the sight of (the) Lord. He will drink neither wine nor strong drink. 6 He will be filled with the holy Spirit even from his mother's womb,

因为他在上主面前将是伟大的，淡酒浓酒他都不喝，而且，他还在母胎中就要充满圣神；

16 and he will turn many of the children of Israel to the Lord their God.

他要使许多以色列子民转向上主，他们的天主；

17 He will go before him in the spirit and power of Elijah 7 to turn the hearts of fathers toward children and the disobedient to the understanding of the righteous, to prepare a people fit for the Lord."

他要以厄里亚的精神和能力，在他前面先行，使为父的心转向儿子，使悖逆者转向义人的心意，并为上主准备一个善良的百姓。”

18 Then Zechariah said to the angel, "How shall I know this? For I am an old man, and my wife is advanced in years."

匝加利亚遂向天使说：“我凭着什么能知道这事呢?因为我已经老了，我的妻子也上了年纪。”

19 And the angel said to him in reply, "I am Gabriel, 8 who stand before God. I was sent to speak to you and to announce to you this good news.

天使回答说：“我是站在天主面前的加俾额尔，奉命来向你说话，报给你这个喜讯。

20 But now you will be speechless and unable to talk 9 until the day these things take place, because you did not believe my words, which will be fulfilled at their proper time."

看，你必成为哑吧，不能说话，直到这些事成就的那一天，因为你没有相信我的话；但我的话届时必要应验。”

21 Meanwhile the people were waiting for Zechariah and were amazed that he stayed so long in the sanctuary.

百姓等候匝加利亚，都奇怪他滞留在圣所内。

22 But when he came out, he was unable to speak to them, and they realized that he had seen a vision in the sanctuary. He was gesturing to them but remained mute.

及至他出来后，竟不能与他们讲话，他们这才知道他在圣所中见了异象，他已成了哑吧，只给他们打手势。

23 Then, when his days of ministry were completed, he went home.

他供职的日期一满，就回了家。

24 After this time his wife Elizabeth conceived, and she went into seclusion for five months, saying,

几天以后，他的妻子依撒伯尔受了孕，自己躲藏了五个月，说：

25 "So has the Lord done for me at a time when he has seen fit to take away my disgrace before others."

“上主在眷顾的日子这样待了我，除去了我在人间的耻辱。”

26 10 In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth,

到了第六个月，天使加俾额尔奉天主差遣，往加里肋亚一座名叫纳匝肋的城去，

27 to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was Mary.

到一位童贞女那里，她已与达味家族中的一个名叫若瑟的男子订了婚，童贞女的名字叫玛利亚。

28 And coming to her, he said, "Hail, favored one! The Lord is with you."

天使进去向她说：“万福！充满恩宠者，上主与你同在！”【在女人中你是蒙祝福的。】

29 But she was greatly troubled at what was said and pondered what sort of greeting this might be.

她却因这话惊惶不安，便思虑这样的请安有什么意思。

30 Then the angel said to her, "Do not be afraid, Mary, for you have found favor with God.

天使对她说：“玛利亚，不要害怕，因为你在天主前获得了宠幸。

31 Behold, you will conceive in your womb and bear a son, and you shall name him Jesus.

看，你将怀孕生子，并要给他起名叫耶稣。

32 He will be great and will be called Son of the Most High, 11 and the Lord God will give him the throne of David his father,

他将是伟大的，并被称为至高者的儿子，上主天主要把他祖先达味的御座赐给他。

33 and he will rule over the house of Jacob forever, and of his kingdom there will be no end."

他要为王统治雅各伯家，直到永远；他的王权没有终结。”

34 But Mary said to the angel, "How can this be, since I have no relations with a man?" 12

玛利亚便向天使说：“这事怎能成就?因为我不认识男人。”

35 And the angel said to her in reply, "The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God.

天使答复她说：“圣神要临于你，至高者的能力要庇荫你，因此，那要诞生的圣者，将称为天主的儿子。

36 And behold, Elizabeth, your relative, has also conceived 13 a son in her old age, and this is the sixth month for her who was called barren;

且看，你的亲戚依撒伯尔，她虽在老年，却怀了男胎，本月已六个月了，她原是素称不生育的

37 for nothing will be impossible for God."

因为在天主前没有不能的事。”

38 Mary said, "Behold, I am the handmaid of the Lord. May it be done to me according to your word." Then the angel departed from her.

玛利亚说：“看，上主的婢女，愿照你的话成就于我吧！”天使便离开她去了。

39 During those days Mary set out and traveled to the hill country in haste to a town of Judah,

玛利亚就在那几日起身，急速往山区去，到了犹大的一座城。

40 where she entered the house of Zechariah and greeted Elizabeth.

她进了匝加利亚的家，就给依撒伯尔请安。

41 When Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth, filled with the holy Spirit,

依撒伯尔一听到玛利亚请安，胎儿就在她的腹中欢跃。依撒伯尔遂充满了圣神，

42 cried out in a loud voice and said, "Most blessed are you among women, and blessed is the fruit of your womb.

大声呼喊说：“在女人中你是蒙祝福的，你的胎儿也是蒙祝福的。

43 And how does this happen to me, that the mother of my Lord 14 should come to me?

吾主的母亲驾临我这里，这是我那里得来的呢?

44 For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.

看，你请安的声音一入我耳，胎儿就在我腹中欢喜踊跃。

45 Blessed are you who believed 15 that what was spoken to you by the Lord would be fulfilled."

那信了由上主传于她的话必要完成的，是有福的。”

46 And Mary said: 16 "My soul proclaims the greatness of the Lord;

玛利亚遂说：“我的灵魂颂扬上主，

47 my spirit rejoices in God my savior.

我的心神欢跃于天主，我的救主，

48  For he has looked upon his handmaid's lowliness; behold, from now on will all ages call me blessed.

因为他垂顾了他婢女的卑微，今后万世万代都要称我有福；

49 The Mighty One has done great things for me, and holy is his name.

因全能者在我身上行了大事，他的名字是圣的，

50 His mercy is from age to age to those who fear him.

他的仁慈世世代代于无穷世，赐于敬畏他的人。

51 He has shown might with his arm, dispersed the arrogant of mind and heart.

他伸出了手臂施展大能，驱散那些心高气傲的人。

52 He has thrown down the rulers from their thrones but lifted up the lowly.

他从高座上推下权势者，却举扬了卑微贫困的人。

53 The hungry he has filled with good things; the rich he has sent away empty.

他曾使饥饿者饱飨美物，反使那富有者空手而去。

54 He has helped Israel his servant, remembering his mercy,

他曾回忆起自己的仁慈，扶助了他的仆人以色列，

55 according to his promise to our fathers, to Abraham and to his descendants forever."

正如他向我们的祖先所说过的恩许，施恩于亚巴郎和他的子孙，直到永远。”

56 Mary remained with her about three months and then returned to her home.

玛利亚同依撒伯尔住了三个月左右，就回本家去了。

57 17 When the time arrived for Elizabeth to have her child she gave birth to a son.

依撒伯尔满了产期，就生了一个儿子。

58 Her neighbors and relatives heard that the Lord had shown his great mercy toward her, and they rejoiced with her.

她的邻居和亲戚听说上主向她大施仁慈，都和她一同欢乐。

59 18 When they came on the eighth day to circumcise the child, they were going to call him Zechariah after his father,

到了第八天，人们来给这孩子行割损礼，并愿意照他父亲的名字叫他匝加利亚。

60 but his mother said in reply, "No. He will be called John."

他的母亲说：“不，要叫他若翰。”

61 But they answered her, "There is no one among your relatives who has this name."

他们就向她说：“在你亲族中没有叫这个名字的。”

62 So they made signs, asking his father what he wished him to be called.

他们便给他的父亲打手势，看他愿意叫他什么。

63 He asked for a tablet and wrote, "John is his name," and all were amazed.

他要了一块小板，写道：“若翰是他的名字。”众人都惊讶起来。

64 Immediately his mouth was opened, his tongue freed, and he spoke blessing God.

匝加利亚的口和舌头立时开了，遂开口赞美天主。

65 Then fear came upon all their neighbors, and all these matters were discussed throughout the hill country of Judea.

于是，所有的邻居都满怀怕情；这一切事就传遍了全犹大山区，

66 All who heard these things took them to heart, saying, "What, then, will this child be?" For surely the hand of the Lord was with him.

凡听见的人都将这事存在心中，说：“这孩子将成为什么人物啊?”因为上主的手与他同在。

67 Then Zechariah his father, filled with the holy Spirit, prophesied, saying:

他的父亲匝加利亚充满了圣神，遂预言说：

68 19 "Blessed be the Lord, the God of Israel, for he has visited and brought redemption to his people.

“上主，以色列的天主应受赞美，因他眷顾救赎了自己的民族，

69 20 He has raised up a horn for our salvation within the house of David his servant,

并在自己的仆人达味家中，为我们兴起了大能的救主，

70 even as he promised through the mouth of his holy prophets from of old:

正如他借历代诸圣先知的口所说过的，

71 salvation from our enemies and from the hand of all who hate us,

拯救我们脱离敌人和仇恨我们者的手。

72 to show mercy to our fathers and to be mindful of his holy covenant

他向我们的祖先施行仁慈，记忆起他自己的神圣盟约，

73 and of the oath he swore to Abraham our father, and to grant us that,

就是他向我们的祖宗亚巴郎所宣述的誓词，

74 rescued from the hand of enemies, without fear we might worship him

恩赐我们从敌人手中被救出以后，无恐无惧，

75 in holiness and righteousness before him all our days.

一生一世在他的面前，以圣善和正义事奉他。

76 And you, child, will be called prophet of the Most High, for you will go before the Lord 21 to prepare his ways,

至于你，小孩，你要称为至高者的先知，因你要走在上主前面，为他预备道路，

77 to give his people knowledge of salvation through the forgiveness of their sins,

为使他的百姓认识救恩，以获得他们罪恶的宽宥：

78 because of the tender mercy of our God by which the daybreak from on high 22 will visit us

这是出于我们天主的慈怀，使旭日由高天向我们照耀，

79 to shine on those who sit in darkness and death's shadow, to guide our feet into the path of peace."

为光照那坐在黑暗和死影中的人，并引我们的脚步，走向和平的道路。”

80 The child grew and became strong in spirit, and he was in the desert until the day of his manifestation to Israel.

这小孩渐渐长大，心神坚强。他住在荒野中，直到他在以色列人前出现的日期。

Footnotes(注解)

1 [1-4] The Gospel according to Luke is the only one of the synoptic gospels to begin with a literary prologue. Making use of a formal, literary construction and vocabulary, the author writes the prologue in imitation of Hellenistic Greek writers and, in so doing, relates his story about Jesus to contemporaneous Greek and Roman literature. Luke is not only interested in the words and deeds of Jesus, but also in the larger context of the birth, ministry, death, and resurrection of Jesus as the fulfillment of the promises of God in the Old Testament. As a second-or third-generation Christian, Luke acknowledges his debt to earlier eyewitnesses and ministers of the word, but claims that his contribution to this developing tradition is a complete and accurate account, told in an orderly anner, and intended to provide Theophilus ("friend of God," literally) and other readers with certainty about earlier teachings they have received.

2 [1:5-2:52] Like the Gospel according to Matthew, this gospel opens with an infancy narrative, a collection of stories about the birth and childhood of Jesus. The narrative uses early Christian traditions about the birth of Jesus, traditions about the birth and circumcision of John the Baptist, and canticles such as the Magnificat (Luke 1:46-55) and Benedictus (Luke 1:67-79), composed of phrases drawn from the Greek Old Testament. It is largely, however, the composition of Luke who writes in imitation of Old Testament birth stories, combining historical and legendary details, literary ornamentation and interpretation of scripture, to answer in advance the question, "Who is Jesus Christ?" The focus of the narrative, therefore, is primarily christological. In this section Luke announces many of the themes that will become prominent in the rest of the gospel: the centrality of Jerusalem and the temple, the journey motif, the universality of salvation, joy and peace, concern for the lowly, the importance of women, the presentation of Jesus as savior, Spirit-guided revelation and prophecy, and the fulfillment of Old Testament promises. The account presents parallel scenes (diptychs) of angelic announcements of the birth of John the Baptist and of Jesus, and of the birth, circumcision, and presentation of John and Jesus. In this parallelism, the ascendency of Jesus over John is stressed: John is prophet of the Most High (Luke 1:76); Jesus is Son of the Most High (Luke 1:32). John is great in the sight of the Lord (Luke 1:15); Jesus will be Great (a LXX attribute, used absolutely, of God) (Luke 1:32). John will go before the Lord (Luke 1:16-17); Jesus will be Lord (Luke 1:43; 2:11).

3 [5] In the days of Herod, King of Judea: Luke relates the story of salvation history to events in contemporary world history. Here and in Luke 3:1-2 he connects his narrative with events in Palestinian history; in Luke 2:1-2 and Luke 3:1 he casts the Jesus story in the light of events of Roman history. Herod the Great, the son of the Idumean Antipater, was declared "King of Judea" by the Roman Senate in 40 B.C., but became the undisputed ruler of Palestine only in 37 B.C. He continued as king until his death in 4 B.C. Priestly division of Abijah: a reference to the eighth of the twenty-four divisions of priests who, for a week at a time, twice a year, served in the Jerusalem temple.

4 [7] They had no child: though childlessness was looked upon in contemporaneous Judaism as a curse or punishment for sin, it is intended here to present Elizabeth in a situation similar to that of some of the great mothers of important Old Testament figures: Sarah (Genesis 15:3; 16:1); Rebekah (Genesis 25:21); Rachel (Genesis 29:31; 30:1); the mother of Samson and wife of Manoah (Judges 13:2-3); Hannah (1 Sam 1:2).

5 [13] Do not be afraid: a stereotyped Old Testament phrase spoken to reassure the recipient of a heavenly vision (Genesis 15:1; Joshua 1:9; Daniel 10:12, 19 and elsewhere in Luke 1:30; 2:10). You shall name him John: the name means "Yahweh has shown favor," an indication of John's role in salvation history.

6 [15] He will drink neither wine nor strong drink: like Samson (Judges 13:4-5) and Samuel (1 Sam 1:11 LXX and 4QSama), John is to be consecrated by Nazirite vow and set apart for the Lord's service.

7 [17] He will go before him in the spirit and power of Elijah: John is to be the messenger sent before Yahweh, as described in Malachi 3:1-2. He is cast, moreover, in the role of the Old Testament fiery reformer, the prophet Elijah, who according to Malachi 3:23 (4 :5) is sent before "the great and terrible day of the Lord comes."

8 [19] I am Gabriel: "the angel of the Lord" is identified as Gabriel, the angel who in Daniel 9:20-25 announces the seventy weeks of years and the coming of an anointed one, a prince. By alluding to Old Testament themes in Luke 1:17, 19 such as the coming of the day of the Lord and the dawning of the messianic era, Luke is presenting his interpretation of the significance of the births of John and Jesus.

9 [20] You will be speechless and unable to talk: Zechariah's becoming mute is the sign given in response to his question in v 18. When Mary asks a similar question in Luke 1:34, unlike Zechariah who was punished for his doubt, she, in spite of her doubt, is praised and reassured(Luke 1:35-37).

10 [26-38] The announcement to Mary of the birth of Jesus is parallel to the announcement to Zechariah of the birth of John. In both the angel Gabriel appears to the parent who is troubled by the vision (Luke 1:11-12, 26-29) and then told by the angel not to fear (Luke 1:13, 30). After the announcement is made (Luke 1:14-17, 31-33) the parent objects (Luke 1:18, 34) and a sign is given to confirm the announcement (Luke 1:20, 36). The particular focus of the announcement of the birth of Jesus is on his identity as Son of David (Luke 1:32-33) and Son of God (Luke 1:32, 35).

11 [32] Son of the Most High: cf Luke 1:76 where John is described as "prophet of the Most High." "Most High" is a title for God commonly used by Luke (Luke 1:35, 76; 6:35; 8:28; Acts 7:48; 16:17).

12 [34] Mary's questioning response is a denial of sexual relations and is used by Luke to lead to the angel's declaration about the Spirit's role in the conception of this child (Luke 1:35). According to Luke, the virginal conception of Jesus takes place through the holy Spirit, the power of God, and therefore Jesus has a unique relationship to Yahweh: he is Son of God.

13 [36-37] The sign given to Mary in confirmation of the angel's announcement to her is the pregnancy of her aged relative Elizabeth. If a woman past the childbearing age could become pregnant, why, the angel implies, should there be doubt about Mary's pregnancy, for nothing will be impossible for God.

14 [43] Even before his birth, Jesus is identified in Luke as the Lord.

15 [45] Blessed are you who believed: Luke portrays Mary as a believer whose faith stands in contrast to the disbelief of Zechariah (Luke 1:20). Mary's role as believer in the infancy narrative should be seen in connection with the explicit mention of her presence among "those who believed" after the resurrection at the beginning of the Acts of the Apostles (Acts 1:14).

16 [46-55] Although Mary is praised for being the mother of the Lord and because of her belief, she reacts as the servant in a psalm of praise, the Magnificat. Because there is no specific connection of the canticle to the context of Mary's pregnancy and her visit to Elizabeth, the Magnificat (with the possible exception of v 48) may have been a Jewish Christian hymn that Luke found appropriate at this point in his story. Even if not composed by Luke, it fits in well with themes found elsewhere in Luke: joy and exultation in the Lord; the lowly being singled out for God's favor; the reversal of human fortunes; th, e fulfillment of Old Testament promises. The loose connection between the hymn and the context is further seen in the fact that a few Old Latin manuscripts identify the speaker of the hymn as Elizabeth, even though the overwhelming textual evidence makes Mary the speaker.

17 [57-66] The birth and circumcision of John above all emphasize John's incorporation into the people of Israel by the sign of the covenant (Genesis 17:1-12). The narrative of John's circumcision also prepares the way for the subsequent description of the circumcision of Jesus in Luke 2:21. At the beginning of his two-volume work Luke shows those who play crucial roles in the inauguration of Christianity to be wholly a part of the people of Israel. At the end of the Acts of the Apostles (Acts 21:20; 22:3; 23:6-9; 24:14-16; 26:2-8, 22-23) he will argue that Christianity is the direct descendant of Pharisaic Judaism.

18 [59] The practice of Palestinian Judaism at this time was to name the child at birth; moreover, though naming a male child after the father is not completely unknown, the usual practice was to name the child after the grandfather (see Luke 1:61). The naming of the child John and Zechariah's recovery from his loss of speech should be understood as fulfilling the angel's announcement to Zechariah in Luke 1:13, 20.

19 [68-79] Like the canticle of Mary (Luke 1:46-55) the canticle of Zechariah is only loosely connected with its context. Apart from Luke 1:76-77, the hymn in speaking of a horn for our salvation (Luke 1:69) and the daybreak from on high (Luke 1:78) applies more closely to Jesus and his work than to John. Again like Mary's canticle, it is largely composed of phrases taken from the Greek Old Testament and may have been a Jewish Christian hymn of praise that Luke adapted to fit the present context by inserting Luke 1:76-77 to give Zechariah's reply to the question asked in Luke 1:66.

20 [69] A horn for our salvation: the horn is a common Old Testament figure for strength (Psalm 18:3; 75:5-6; 89:18; 112:9; 148:14). This description is applied to God in Psalm 18:2 and is here transferred to Jesus. The connection of the phrase with the house of David gives the title messianic overtones and may indicate an allusion to a phrase in Hannah's song of praise (1 Sam 2:10), "the horn of his anointed."

21 [76] You will go before the Lord: here the Lord is most likely a reference to Jesus (contrast Luke 1:15-17 where Yahweh is meant) and John is presented as the precursor of Jesus.

22 [78] The daybreak from on high: three times in the LXX (Jeremiah 23:5; Zechariah 3:8; 6:12), the Greek word used here for daybreak translates the Hebrew word for "scion, branch," an Old Testament messianic title.

Luke
Chapter 2

11 In those days a decree went out from Caesar Augustus 2 that the whole world should be enrolled.

那时，凯撒奥古斯都出了一道上谕，叫天下的人都要登记：

2 This was the first enrollment, when Quirinius was governor of Syria.

这是在季黎诺作叙利亚总督时，初次行的登记。

3 So all went to be enrolled, each to his own town.

于是，众人各去本城登记。

4 And Joseph too went up from Galilee from the town of Nazareth to Judea, to the city of David that is called Bethlehem, because he was of the house and family of David,

若瑟因为是达味家族的人，也从加里肋亚纳匝肋城，上犹大名叫白冷的达味城去，

5 to be enrolled with Mary, his betrothed, who was with child.

好同自己已怀孕的聘妻玛利亚去登记。

6 While they were there, the time came for her to have her child,

他们在那里的时候，她分娩的日期满了，

7 and she gave birth to her firstborn son. 3 She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.

便生了她的头胎男儿，用襁褓裹起，放在马槽里，因为在客栈中为他们没有地方。

8 4 Now there were shepherds in that region living in the fields and keeping the night watch over their flock.

在那地区有些牧人露宿，守夜看守羊群。

9 The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear.

有上主的一个天使站在他们身边，上主的光耀环照着他们，他们便非常害怕。

10 The angel said to them, ＂Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people.

天使向他们说：＂不要害怕！看，我给你们报告一个为全民族的大喜讯：

11 5 For today in the city of David a savior has been born for you who is Messiah and Lord.

今天在达味城中，为你们诞生了一位救世者，他是主默西亚。

12 And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger.＂

这是给你们的记号：你们将要看见一个婴儿，裹着襁褓，躺在马槽里。＂

13 And suddenly there was a multitude of the heavenly host with the angel, praising God and saying:

忽有一大队天军，同那天使一起赞颂天主说：

14 6 ＂Glory to God in the highest and on earth peace to those on whom his favor rests.＂

＂天主受享光荣于高天，主爱的人在世享平安。＂

15 When the angels went away from them to heaven, the shepherds said to one another, ＂Let us go, then, to Bethlehem to see this thing that has taken place, which the Lord has made known to us.＂

众天使离开他们往天上去了以后，牧人们就彼此说：＂我们且往白冷去，看看上主报告给我们所发生的事。＂

16 So they went in haste and found Mary and Joseph, and the infant lying in the manger.

他们急忙去了，找到了玛利亚和若瑟，并那躺在马槽中的婴儿。

17 When they saw this, they made known the message that had been told them about this child.

他们看见以后，就把天使对他们论这小孩所说的事，传扬开了，

18 All who heard it were amazed by what had been told them by the shepherds.

凡听见的人都惊讶牧人向他们所说的事。

19 And Mary kept all these things, reflecting on them in her heart.

玛利亚却把这一切事默存在自己心中，反复思想。

20 Then the shepherds returned, glorifying and praising God for all they had heard and seen, just as it had been told to them.

牧人们为了他们所听见和看见的一切，正如天使向他们说的一样，就光荣赞美天主回去了。

21 When eight days were completed for his circumcision, 7 he was named Jesus, the name given him by the angel before he was conceived in the womb.

满了八天，孩子应受割损，遂给他起名叫耶稣，这是他降孕母胎前，由天使所起的。

22 8 When the days were completed for their purification 9 according to the law of Moses, they took him up to Jerusalem to present him to the Lord,

按梅瑟的法律，一满了他们取洁的日期，他们便带孩子上耶路撒冷去献给上主，

23 just as it is written in the law of the Lord, ＂Every male that opens the womb shall be consecrated to the Lord,＂

就如上主的法律上所记载的：‘凡开胎首生的男性，应祝圣于上主。’

24 and to offer the sacrifice of ＂a pair of turtledoves or two young pigeons,＂ in accordance with the dictate in the law of the Lord.

并该照上主法律上所吩咐的，献上祭物：一对斑鸠或两只雏鸽。

25 Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, 10 and the holy Spirit was upon him.

那时，在耶路撒冷有一个人，名叫西默盎。这人正义虔诚，期待着以色列的安慰，而且圣神也在他身上。

26 It had been revealed to him by the holy Spirit that he should not see death before he had seen the Messiah of the Lord.

他曾蒙圣神启示：自己在未看见上主的受傅者以前，决见不到死亡。

27 He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him,

他因圣神的感动，进了圣殿；那时，抱着婴孩耶稣的父母正进来，要按着法律的惯例为他行礼。

28 he took him into his arms and blessed God, saying:

西默盎就双臂接过他来，赞美天主说：

29 ＂Now, Master, you may let your servant go in peace, according to your word,

＂主啊！现在可照你的话，放你的仆人平安去了！

30 for my eyes have seen your salvation,

因为我亲眼看见了你的救援，

31 which you prepared in sight of all the peoples,

即你在万民之前早准备好的：

32 a light for revelation to the Gentiles, and glory for your people Israel.＂

为作启示异邦的光明，你百姓以色列的荣耀。”

33 The child's father and mother were amazed at what was said about him;

他的父亲和母亲就惊异他关于耶稣所说的这些话。

34 and Simeon blessed them and said to Mary his mother, ＂Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted

西默盎祝福了他们，又向他的母亲玛利亚说：“看，这孩子已被立定，为使以色列中许多人跌倒和复起，并成为反对的记号──

35 (and you yourself a sword will pierce) 11 so that the thoughts of many hearts may be revealed.＂

至于你，要有一把利剑刺透你的心灵──为叫许多人心中的思念显露出来。”

36 There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage,

又有一位女先知亚纳，是阿协尔支派法奴耳的女儿，已上了年纪。她出阁后，与丈夫同居了七年，

37 and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer.

以后就守寡，直到八十四岁。她斋戒祈祷，昼夜事奉天主，总不离开圣殿。

38 And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.

正在那时刻，她也前来称谢天主，并向一切希望耶路撒冷得救赎的人，讲论这孩子。

39 When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth.

他们按着上主的法律，行完了一切，便返回了加里肋亚，他们的本城纳匝肋。

40 The child grew and became strong, filled with wisdom; and the favor of God was upon him.

孩子渐渐长大而强壮，充满智慧，天主的恩宠常在他身上。

41 12 Each year his parents went to Jerusalem for the feast of Passover,

他的父母每年逾越节往耶路撒冷去。

42 and when he was twelve years old, they went up according to festival custom.

他到了十二岁时，他们又照节日的惯例上去了。

43 After they had completed its days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it.

过完了节日，他们回去的时候，孩童耶稣却留在耶路撒冷，他的父母并未发觉。

44 Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances,

他们只以为他在同行的人中间，遂走了一天的路程；以后就在亲戚和相识的人中寻找他。

45 but not finding him, they returned to Jerusalem to look for him.

既找不着，便折回耶路撒冷找他。

46 After three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions,

过了三天，才在圣殿里找到了他。他正坐在经师中，聆听他们，也询问他们。

47 and all who heard him were astounded at his understanding and his answers.

凡听见他的人，对他的智慧和对答，都惊奇不止。

48 When his parents saw him, they were astonished, and his mother said to him, ＂Son, why have you done this to us? Your father and I have been looking for you with great anxiety.＂

他们一看见他，便大为惊异，他的母亲就向他说：“孩子，为什么你这样对待我们?看，你的父亲和我，一直痛苦的找你。”

49 And he said to them, ＂Why were you looking for me? Did you not know that I must be in my Father's house?＂ 13

耶稣对他们说：“你们为什么找我?你们不知道我必须在我父亲那里吗?”

50 But they did not understand what he said to them.

但是，他们不明白他对他们所说的话。

51 He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart.

他就同他们下去，来到纳匝肋，属他们管辖。他的母亲把这一切默存在心中。

52 And Jesus advanced (in) wisdom and age and favor before God and man.

耶稣在智慧和身量上，并在天主和人前的恩爱上，渐渐地增长。

Footnotes（注解）

1 [1-2] Although universal registrations of Roman citizens are attested in 28 B.C., 8 B.C., and A.D. 14 and enrollments in individual provinces of those who are not Roman citizens are also attested, such a universal census of the Roman world under Caesar Augustus is unknown outside the New Testament. Moreover, there are notorious historical problems connected with Luke's dating the census when Quirinius was governor of Syria, and the various attempts to resolve the difficulties have proved unsuccessful. P. Sulpicius Quirinius became legate of the province of Syria in A.D. 6-7 when Judea was annexed to the province of Syria. At that time, a provincial census of Judea was taken up. If Quirinius had been legate of Syria previously, it would have to have been before 10 B.C. because the various legates of Syria from 10 B.C. to 4 B.C. (the death of Herod) are known, and such a dating for an earlier census under Quirinius would create additional problems for dating the beginning of Jesus' ministry (Luke 3:1, 23). A previous legateship after 4 B.C. (and before A.D. 6) would not fit with the dating of Jesus' birth in the days of Herod (Luke 1:5; Matthew 2:1). Luke may simply be combining Jesus' birth in Bethlehem with his vague recollection of a census under Quirinius (see also Acts 5:37) to underline the significance of this birth for the whole Roman world: through this child born in Bethlehem peace and salvation come to the empire.

2 [1] Caesar Augustus: the reign of the Roman emperor Caesar Augustus is usually dated from 27 B.C. to his death in A.D. 14. According to Greek inscriptions, Augustus was regarded in the Roman Empire as ＂savior＂ and ＂god,＂ and he was credited with establishing a time of peace, the pax Augusta, throughout the Roman world during his long reign. It is not by chance that Luke relates the birth of Jesus to the time of Caesar Augustus: the real savior (Luke 2:11) and peace-bearer (Luke 2:14; see also Luke 19:38) is the child born in Bethlehem. The great emperor is simply God's agent (like the Persian king Cyrus in Isaiah 44:28-45:1) who provides the occasion for God's purposes to be accomplished. The whole world: that is, the whole Roman world: Rome, Italy, and the Roman provinces.

3 [7] Firstborn son: the description of Jesus as firstborn son does not necessarily mean that Mary had other sons. It is a legal description indicating that Jesus possessed the rights and privileges of the firstborn son (Genesis 27; Exodus 13:2; Numbers 3:12-13; 18:15-16; Deut 21:15-17). See the notes on Matthew 1:25; Mark 6:3. Wrapped him in swaddling clothes: there may be an allusion here to the birth of another descendant of David, his son Solomon, who though a great king was wrapped in swaddling clothes like any other infant (Wisdom 7:4-6). Laid him in a manger: a feeding trough for animals. A possible allusion to Isaiah 1:3 LXX.

4 [8-20] The announcement of Jesus' birth to the shepherds is in keeping with Luke's theme that the lowly are singled out as the recipients of God's favors and blessings (see also Luke 1:48, 52).

5 [11] The basic message of the infancy narrative is contained in the angel's announcement: this child is savior, Messiah, and Lord. Luke is the only synoptic gospel writer to use the title savior for Jesus (Luke 2:11; Acts 5:31; 13:23; see also Luke 1:69; 19:9; Acts 4:12). As savior, Jesus is looked upon by Luke as the one who rescues humanity from sin and delivers humanity from the condition of alienation from God. The title christos, ＂Christ,＂ is the Greek equivalent of the Hebrew masiah, ＂Messiah,＂ , ＂anointed, one.＂ Among certain groups in first-century Palestinian Judaism, the title was applied to an expected royal leader from the line of David who would restore the kingdom to Israel (see Acts 1:6). The political overtones of the title are played down in Luke and instead the Messiah of the Lord (Luke 2:26) or the Lord's anointed is the one who now brings salvation to all humanity, Jew and Gentile (Luke 2:29-32). Lord is the most frequently used title for Jesus in Luke and Acts. In the New Testament it is also applied to Yahweh, as it is in the Old Testament. When used of Jesus it points to his transcendence and dominion over humanity.

6 [14] On earth peace to those on whom his favor rests: the peace that results from the Christ event is for those whom God has favored with his grace. This reading is found in the oldest representatives of the Western and Alexandrian text traditions and is the preferred one; the Byzantine text tradition, on the other hand, reads: ＂on earth peace, good will toward men.＂ The peace of which Luke's gospel speaks (Luke 2:14; 7:50; 8:48; 10:5-6; 19:38, 42; 24:36) is more than the absence of war of the pax Augusta; it also includes the security and well-being characteristic of peace in the Old Testament.

7 [21] Just as John before him had been incorporated into the people of Israel through his circumcision, so too this child (see the note on Luke 1:57-66).

8 [22-40] The presentation of Jesus in the temple depicts the parents of Jesus as devout Jews, faithful observers of the law of the Lord (Luke 2:23-24, 39), i.e., the law of Moses. In this respect, they are described in a fashion similar to the parents of John (Luke 1:6) and Simeon (Luke 2:25) and Anna (Luke 2:36-37).

9 [2] Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read ＂his purification,＂ understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either ＂his＂ or ＂her.＂ According to the Mosaic law (Lev 12:2-8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here. They took him up to Jerusalem to present him to the Lord: as the firstborn son (Luke 2:7) Jesus was consecrated to the Lord as the law required (Exodus 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sam 1:24-28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Numbers 3:47-48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement Luke is silent.

10 [25] Awaiting the consolation of Israel: Simeon here and later Anna who speak about the child to all who were awaiting the redemption of Jerusalem represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God's rule in Israel. The birth of Jesus brings these hopes to fulfillment.

11 [35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as ＂hearing the word of God and observing it＂ (Luke 11:27-28 and Luke 8:20-21).

12 [41-52] This story's concern with an incident from Jesus' youth is unique in the canonical gospel tradition. It presents Jesus in the role of the faithful Jewish boy, raised in the traditions of Israel, and fulfilling all that the law requires. With this episode, the infancy narrative ends just as it began, in the setting of the Jerusalem temple.

13 [49] I must be in my Father's house: this phrase can also be translated, ＂I must be about my Father's work.＂ In either translation, Jesus refers to God as his Father. His divine sonship, and his obedience to his heavenly Father's will, take precedence over his ties to his family.

Luke
Chapter 3

1 1 2 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene,

凯撒提庇留执政第十五年，般雀比拉多作犹太总督，黑落德作加里肋亚分封侯，他的兄弟斐理伯作依突勒雅和特辣曷尼地方的分封侯，吕撒尼雅作阿彼肋乃分封侯，

2 during the high priesthood of Annas and Caiaphas, 3 the word of God came to John the son of Zechariah in the desert.

亚纳斯和盖法作大司祭时，在荒野中有天主的话，传给匝加利亚的儿子若翰。

3 4 He went throughout (the) whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins,

他遂来走遍约旦河一带地方，宣讲悔改的洗礼，为得罪之赦。

4 5 as it is written in the book of the words of the prophet Isaiah: ＂A voice of one crying out in the desert: 'Prepare the way of the Lord, make straight his paths.

正如依撒意亚先知预言书上记载的：‘在荒野中有呼号者的声音：你们当预备上主的道路，修直他的途径！

5 Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth,

一切深谷要填满，一切山岳丘陵要铲平，弯曲的要修直，崎岖的要开成坦途！

6 and all flesh shall see the salvation of God.'＂

凡有血肉的，都要看见天主的救援。’

7 He said to the crowds who came out to be baptized by him, ＂You brood of vipers! Who warned you to flee from the coming wrath?

于是，他对那些前来要受他洗礼的群众说：＂毒蛇的种类！谁指教你们逃避那就要来的忿怒?

8 Produce good fruits as evidence of your repentance; and do not begin to say to yourselves,‘We have Abraham as our father,' for I tell you, God can raise up children to Abraham from these stones.

那么，结与悔改相称的果实吧！你们心里不要以为：我们有亚巴郎为父。我给你们说：天主能从这些石头中给亚巴郎兴起子孙来。

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

斧子已放到树根上了；凡不结好果子的树，必被砍倒，投入火中。＂

10 And the crowds asked him, ＂What then should we do?＂

群众向他说：＂那么，我们该作什么呢?

11 He said to them in reply, ＂Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise.＂

他答复他们说：＂有两件内衣的，要分给那没有的；有食物的，也应照样做。＂

12 Even tax collectors came to be baptized and they said to him, ＂Teacher, what should we do?＂

税吏也来受洗，并问他说：＂师傅，我们该作什么呢?＂

13 He answered them, ＂Stop collecting more than what is prescribed.＂

他向他们说：＂除给你们规定的外，不要多征收！＂

14 Soldiers also asked him, ＂And what is it that we should do?＂ He told them, ＂Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages.＂

军人也问说：＂我们该作什么呢?＂他向他们说：＂不要勒索人，也不要敲诈；对你们的粮饷应该知足！＂

15 Now the people were filled with expectation, and all were asking in their hearts whether John might be the Messiah.

那时，百姓都在期待（默西亚），为此，人人心中推想：或许若翰就是默西亚。

16 6 John answered them all, saying, ＂I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the holy Spirit and fire.

若翰便向众人说道：＂我固然以水洗你们，但是比我强的一位要来，就是解他的鞋带，我也不配。他要以圣神和火洗你们。

17 His winnowing fan 7 is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.＂

木锨已放在他手中，他要扬净自己的禾场，把麦粒收在仓内；至于糠秕，却要用不灭的火焚烧。＂

18 Exhorting them in many other ways, he preached good news to the people.

他还讲了许多别的劝言，给百姓传报喜讯。

19 8 Now Herod the tetrarch, who had been censured by him because of Herodias, his brother's wife, and because of all the evil deeds Herod had committed,

分封侯黑落德却为了自己兄弟的妻子黑落狄雅，并为了黑落德本人所作的一切恶事，受了若翰的指谪，

20 added still another to these by (also) putting John in prison.

又在一切的恶事上加了这一件：即把若翰囚在监中。

21 9 10 After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened

众百姓受洗后，耶稣也受了洗；当他祈祷时，天开了；

22 11 and the holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, ＂You are my beloved Son; with you I am well pleased.＂

圣神借着一个形像，如同鸽子，降在他上边；并有声音从天上说：＂你是我的爱子，我因你喜悦。＂

23 12 When Jesus began his ministry he was about thirty years of age. He was the son, as was thought, of Joseph, the son of Heli,

耶稣开始传教的时候，大约三十岁，人都以他为若瑟的儿子：若瑟是赫里的儿子，赫里是玛塔特的儿子，

24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

玛塔特是肋未的儿子，肋未是默尔希的儿子，默尔希是雅乃的儿子，雅乃是约色夫的儿子，

25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

约色夫是玛塔提雅的儿子，玛塔提雅是阿摩斯的儿子，阿摩斯是纳洪的儿子，纳洪是厄斯里的儿子，厄斯里是纳革的儿子，

26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,

纳革是玛哈特的儿子，玛哈特是玛塔提雅的儿子，玛塔提雅是史米的儿子，史米是约色黑的儿子，约色黑是约达的儿子，

27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

约达是约哈南的儿子，约哈南是肋撒的儿子，肋撒是则鲁巴贝耳的儿子，则鲁巴贝耳是沙耳提耳的儿子，沙耳提耳是乃黎的儿子，

28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er,

乃黎是默耳希的儿子，默耳希是阿狄的儿子，阿狄是科散的儿子，科散是厄耳玛丹的儿子，厄耳玛丹是厄尔的儿子，

29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

厄尔是耶苏的儿子，耶苏是厄里厄则尔的儿子，厄里厄则尔是约楞的儿子，约楞是玛塔特的儿子，玛塔特是肋未的儿子，

30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim,

肋未是西默盎的儿子，西默盎是犹达的儿子，犹达是约色夫的儿子，约色夫是约南的儿子，约南是厄耳雅金的儿子，

31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 13

厄耳雅金是默肋阿的儿子，默肋阿是门纳的儿子，门纳是玛塔塔的儿子，玛塔塔是纳堂的儿子，纳堂是达味的儿子，

32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon,

达味是叶瑟的儿子，叶瑟是敖贝得的儿子，敖贝得是波阿次的儿子，波阿次是撒拉的儿子，撒拉是纳赫雄的儿子，

33 the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah,

纳赫雄是阿米纳达布的儿子，阿米纳达布是阿得明的儿子，阿得明是阿尔乃的儿子，是阿尔乃是赫兹龙的儿子，赫兹龙是培勒兹的儿子，培勒兹是犹大的儿子，

34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

犹大是雅各伯的儿子，雅各伯是依撒格的儿子，依撒格是亚巴郎的儿子，亚巴郎是特辣黑的儿子，特辣黑是纳曷尔的儿子，

35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

纳曷尔是色鲁格的儿子，色鲁格是勒伍的儿子，勒伍是培勒格的儿子，培勒格是厄贝尔的儿子，厄贝尔是舍拉的儿子，

36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

舍拉是刻南的儿子，刻南是阿帕革沙得的儿子，阿帕革沙得是闪的儿子，闪是诺厄的儿子，诺厄是拉默客的儿子，

37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

拉默客是默突舍拉的儿子，默突舍拉是哈诺客的儿子，哈诺客是耶勒得的儿子，耶勒得是玛拉勒耳的儿子，玛拉勒耳是刻南的儿子，

38 the son of Enos, the son of Seth, the son of Adam, the son of God.

刻南是厄诺士的儿子，厄诺士是舍特的儿子，舍特是亚当的儿子，亚当是天主的儿子。

Footnotes(注解)

1 [1-20] Although Luke is indebted in this section to his sources, the Gospel of Mark and a collection of sayings of John the Baptist, he has clearly marked this introduction to the ministry of Jesus with his own individual style. Just as the gospel began with a long periodic sentence (Luke 1:1-4), so too this section (Luke 3:1-2). He casts the call of John the Baptist in the form of an Old Testament prophetic call (Luke 3:2) and extends the quotation from Isaiah found in Mark 1:3 (Isaiah 40:3) by the addition of Isaiah 40:4-5 in Luke 3:5-6. In doing so, he presents his theme of the universality of salvation, which he has announced earlier in the words of Simeon (Luke 2:30-32). Moreover, in describing the expectation of the people (Luke 3:15), Luke is characterizing the time of John's preaching in the same way as he had earlier described the situation of other devout Israelites in the infancy narrative (Luke 2:25-26, 37-38). In Luke 3:7-18 Luke presents the preaching of John the Baptist who urges the crowds to reform in view of the coming wrath (Luke 3:7, 9: eschatological preaching), and who offers the crowds certain standards for reforming social conduct (Luke 3:10-14: ethical preaching), and who announces to the crowds the coming of one mightier than he (Luke 3:15-18: messianic preaching).

2 [1] Tiberius Caesar: Tiberius succeeded Augustus as emperor in A.D. 14 and reigned until A.D. 37. The fifteenth year of his reign, depending on the method of calculating his first regnal year, would have fallen between A.D. 27 and 29. Pontius Pilate: prefect of Judea from A.D. 26 to 36. The Jewish historian Josephus describes him as a greedy and ruthless prefect who had little regard for the local Jewish population and their religious practices (see Luke 13:1). Herod: i.e., Herod Antipas, the son of Herod the Great. He ruled over Galilee and Perea from 4 B.C. to A.D. 39. His official title tetrarch means literally, ＂ruler of a quarter,＂ but came to designate any subordinate prince. Philip: also a son of Herod the Great, tetrarch of the territory to the north and east of the Sea of Galilee from 4 B.C. to A.D. 34. Only two small areas of this territory are mentioned by Luke. Lysanias: nothing is known about this Lysanias who is said here to have been tetrarch of Abilene, a territory northwest of Damascus.

3 [2] During the high priesthood of Annas and Caiaphas: after situating the call of John the Baptist in terms of the civil rulers of the period, Luke now mentions the religious leadership of Palestine (see the note on Luke 1:5). Annas had been high priest A.D. 6-15. After being deposed by the Romans in A.D. 15 he was succeeded by various members of his family and eventually by his son-in-law, Caiaphas, who was high priest A.D. 18-36. Luke refers to Annas as high priest at this time (but see John 18:13, 19), possibly because of the continuing influence of Annas or because the title continued to be used for the ex-high priest. The word of God came to John: Luke is alone among the New Testament writers in associating the preaching of John with a call from God. Luke is thereby identifying John with the prophets whose ministries began with similar calls. In Luke 7:26 John will be described as ＂more than a prophet＂; he is also the precursor of Jesus (Luke 7:27), a transitional figure inaugurating the period of the fulfillment of prophecy and promise.

4 [3] See the note on Matthew 3:2.

5 [4] The Essenes from Qumran used the same passage to explain why their community was in the desert studying and observing the law and the prophets (1QS 8:12-15).

6 [16] He will baptize you with the holy Spirit and fire: in contrast to John's baptism with water, Jesus is said to baptize with the holy Spirit and with fire. From the point of view of the early Christian community, the Spirit and fire must have been understood in the light of the fire symbolism of the pouring out of the Spirit at Pentecost (Acts 2:1-4); but as part of John's preaching, the Spirit and fire should be related to their purifying and refining characteristics (Ezekiel 36:25-27; Malachi 3:2-3). See the note on Matthew 3:11.

7 [17] Winnowing fan: see the note on Matthew 3:12.

8 [19-20] Luke separates the ministry of John the Baptist from that of Jesus by reporting the imprisonment of John before the baptism of Jesus (Luke 3:21-22). Luke uses this literary device to serve his understanding of the periods of salvation history. With John the Baptist, the time of promise, the period of Israel, comes to an end; with the baptism of Jesus and the descent of the Spirit upon him, the time of fulfillment, the period of Jesus, begins. In his second volume, the Acts of the Apostles, Luke will introduce the third epoch in salvation history, the period of the church.

9 [21-22] This episode in Luke focuses on the heavenly message identifying Jesus as Son and, through the allusion to Isaiah 42:1, as Servant of Yahweh. The relationship of Jesus to the Father has already been announced in the infancy narrative (Luke 1:32, 35; 2:49); it occurs here at the beginning of Jesus' Galilean ministry and will reappear in Luke 9:35 before another major section of Luke's gospel, the travel narrative (Luke 9:51-19:27). Elsewhere in Luke's writings (Luke 4:18; Acts 10:38), this incident will be interpreted as a type of anointing of Jesus.

10 [21] Was praying: Luke regularly presents Jesus at prayer at important points in his ministry: here at his baptism; at the choice of the Twelve (Luke 6:12); before Peter's confession (Luke 9:18); at the transfiguration (Luke 9:28); when he teaches his disciples to pray (Luke 11:1); at the Last Supper (Luke 22:32); on the Mount of Olives (Luke 22:41); on the cross (Luke 23:46).

11 [22] You are my beloved Son; with you I am well pleased: this is the best attested reading in the Greek manuscripts. The Western reading, ＂You are my Son, this day I have begotten you,＂ is derived from Psalm 2:7.

12 [23-38] Whereas Matthew 1:2 begins the genealogy of Jesus with Abraham to emphasize Jesus' bonds with the people of Israel, Luke's universalism leads him to trace the descent of Jesus beyond Israel to Adam and beyond that to God (Luke 3:38) to stress again Jesus' divine sonship.

13 [31] The son of Nathan, the son of David: in keeping with Jesus' prophetic role in Luke and Acts (e.g., Luke 7:16, 39; 9:8; 13:33; 24:19; Acts 3:22-23; 7:37) Luke traces Jesus' Davidic ancestry through the prophet Nathan (see 2 Sam 7:2) rather than through King Solomon, as Matthew 1:6-7.

Luke
Chapter 4

1 1 Filled with the holy Spirit, 2 Jesus returned from the Jordan and was led by the Spirit into the desert

耶稣充满圣神，由约旦河回来，就被圣神引到荒野里去了，

2 for forty days, 3 to be tempted by the devil. He ate nothing during those days, and when they were over he was hungry.

四十天的工夫受魔鬼试探；他在那日期内什么也没有吃，过了那日期就饿了。

3 The devil said to him, ＂If you are the Son of God, command this stone to become bread.＂

魔鬼对他说：＂你若是天主子，命这块石头变成饼吧！＂

4 Jesus answered him, ＂It is written,‘One does not live by bread alone.'＂

耶稣回答说：＂经上记载：‘人生活不只靠饼。’

5 Then he took him up and showed him all the kingdoms of the world in a single instant.

魔鬼引他到高处，顷刻间把普世万国指给他看，

6 The devil said to him, ＂I shall give to you all this power and their glory; for it has been handed over to me, and I may give it to whomever I wish.

并对他说：这一切权势及其荣华，我都要给你，因为全交给我了；我愿意把它给谁，就给谁。

7 All this will be yours, if you worship me.＂

所以你若是朝拜我，这一切都是你的。＂

8 Jesus said to him in reply, ＂It is written: ‘You shall worship the Lord, your God, and him alone shall you serve.'＂

耶稣回答说：＂经上记载：‘你要朝拜上主，你的天主；惟独事奉他。’＂

9 4 Then he led him to Jerusalem, made him stand on the parapet of the temple, and said to him, ＂If you are the Son of God, throw yourself down from here,

魔鬼又引他到耶路撒冷，把他放在圣殿顶上，向他说：＂你若是天主子，从这里跳下去吧！

10 for it is written: ‘He will command his angels concerning you, to guard you,'

因为经上记载：‘他为你吩咐了自己的天使保护你，

11 and: ‘With their hands they will support you, lest you dash your foot against a stone.'＂

他们要用手托着你，免得你的脚碰在石头上。’＂

12 Jesus said to him in reply, ＂It also says, ‘You shall not put the Lord, your God, to the test.'＂

耶稣回答说：＂经上说：‘不可试探上主，你的天主。’＂

13 5 When the devil had finished every temptation, he departed from him for a time.

魔鬼用尽了各种试探后，就离开了他，再等时机。

14 Jesus returned to Galilee in the power of the Spirit, and news of him spread 6 throughout the whole region.

耶稣因圣神的德能，回到加里肋亚。他的名声传遍了临近各地。

15 He taught in their synagogues and was praised by all.

他在他们的会堂内施教，受到众人的称扬。

16 7 He came to Nazareth, where he had grown up, and went according to his custom 8 into the synagogue on the sabbath day. He stood up to read

他来到了纳匝肋，自己曾受教养的地方；按他的惯例，就在安息日那天进了会堂，并站起来要诵读。

17 and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:

有人把依撒意亚先知书递给他；他遂展开书卷，找到了一处，上边写说：

18 ＂The Spirit of the Lord is upon me, 9 because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free,

‘上主的神临于我身上，因为他给我傅了油，派遣我向贫穷人传报喜讯，向俘虏宣告释放，向盲者宣告复明，使受压迫者获得自由，

19 and to proclaim a year acceptable to the Lord.＂

宣布上主恩慈之年。’

20 Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him.

他把书卷卷起来，交给侍役，就坐下了。会堂内众人的眼睛都注视着他。

21 He said to them, ＂Today this scripture passage is fulfilled in your hearing.＂ 10

他便开始对他们说：＂你们刚才听过的这段圣经，今天应验了。＂

22 And all spoke highly of him and were amazed at the gracious words that came from his mouth. They also asked, ＂Isn't this the son of Joseph?＂

众人都称赞他，惊奇他口中所说的动听的话；并且说：＂这不是若瑟的儿子吗？＂

23 He said to them, ＂Surely you will quote me this proverb, ‘Physician, cure yourself,' and say,‘Do here in your native place the things that we heard were done in Capernaum.'＂ 11

他回答他们说：＂你们必定要对我说这句俗语：医生，医治你自己吧！我们听说你在葛法翁所行的一切，也在你的家乡这里行吧！＂

24 And he said, ＂Amen, I say to you, no prophet is accepted in his own native place.

他又说：＂我实在告诉你们：没有一个先知在本乡受悦纳的。

25 12 Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land.

我据实告诉你们：在厄里亚时代，天闭塞了三年零六个月，遍地起了大饥荒，在以色列原有许多寡妇，

26 13 It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon.

厄里亚并没有被派到她们中一个那里去，而只到了漆冬匝尔法特的一个寡妇那里。

27 Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian.＂

在厄里叟先知时代，在以色列有许多癞病人，他们中没有一个得洁净的，只有叙利亚的纳阿曼。＂

28 When the people in the synagogue heard this, they were all filled with fury.

在会堂中听见这话的人，都忿怒填胸，

29 They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong.

起来把他赶出城外，领他到了山崖上，──他们的城是建在山上的──要把他推下去。

30 But he passed through the midst of them and went away.

他却由他们中间过去走了。

31 14 Jesus then went down to Capernaum, a town of Galilee. He taught them on the sabbath,

耶稣下到加里肋亚的葛法翁城，就在安息日教训人。

32 and they were astonished at his teaching because he spoke with authority.

人都十分惊奇他的教训，因为他的话具有一种权威。

33 In the synagogue there was a man with the spirit of an unclean demon, and he cried out in a loud voice,

在会堂里有一个附着邪魔恶鬼的人，他大声喊叫说：

34 ＂Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? 15 I know who you are--the Holy One of God!＂

＂啊！纳匝肋人耶稣，我们与你有什么相干?你来毁灭我们吗?我知道你是谁：是天主的圣者。＂

35 Jesus rebuked him and said, ＂Be quiet! Come out of him!＂ Then the demon threw the man down in front of them and came out of him without doing him any harm.

耶稣叱责他说：＂不要作声，从这人身上出去！＂魔鬼把那人摔倒在人中间，便从他身上出去了，丝豪没有伤害他。

36 They were all amazed and said to one another, ＂What is there about his word? For with authority and power he commands the unclean spirits, and they come out.＂

遂有一种惊骇笼罩了众人，他们彼此谈论说：＂这是什么事?他用权柄和能力命令邪魔，而他们竟出去了！＂

37 And news of him spread everywhere in the surrounding region.

他的名声便传遍了附近各地。

38 After he left the synagogue, he entered the house of Simon. 16 Simon's mother-in-law was afflicted with a severe fever, and they interceded with him about her.

他从会堂里出来，进了西满的家，西满的岳母正发高热，他们为她祈求耶稣。

39 He stood over her, rebuked the fever, and it left her. She got up immediately and waited on them.

耶稣就走到她身边，叱退热症，热症就离开了她；她立刻起来服事他们。

40 At sunset, all who had people sick with various diseases brought them to him. He laid his hands on each of them and cured them.

日落后，众人把所有患各种病症的，都领到他跟前，他就把手覆在每一个人身上，治好了他们。

41 17 And demons also came out from many, shouting, ＂You are the Son of God.＂ But he rebuked them and did not allow them to speak because they knew that he was the Messiah.

又有些从许多人身上出来的魔鬼吶喊说：＂你是天主子！＂他便叱责他们，不许他们说话，因为他们知道他是默西亚。

42 18 At daybreak, Jesus left and went to a deserted place. The crowds went looking for him, and when they came to him, they tried to prevent him from leaving them.

天一亮，耶稣就出去到了荒野地方；群众就寻找他，一直来到他那里，挽留他不要离开他们。

43 But he said to them, ＂To the other towns also I must proclaim the good news of the kingdom of God, because for this purpose I have been sent.＂

他却向他们说：＂我也必须向别的城传报天主国的喜讯，因为我被派遣，正是为了这事。＂

44 And he was preaching in the synagogues of Judea. 19

他就常在犹太的各会堂中宣讲。

Footnotes(注解)

1 [1-13] See the note on Matthew 4:1-11.

2 [1] Filled with the holy Spirit: as a result of the descent of the Spirit upon him at his baptism (Luke 3:21-22), Jesus is now equipped to overcome the devil. Just as the Spirit is prominent at this early stage of Jesus' ministry (Luke 4:1, 14, 18), so too it will be at the beginning of the period of the church in Acts (Acts 1:4; 2:4, 17).

3 [2] For forty days: the mention of forty days recalls the forty years of the wilderness wanderings of the Israelites during the Exodus (Deut 8:2).

4 [9] To Jerusalem: the Lucan order of the temptations concludes on the parapet of the temple in Jerusalem, the city of destiny in Luke-Acts. It is in Jerusalem that Jesus will ultimately face his destiny (Luke 9:51; 13:33).

5 [13] For a time: the devil's opportune time will occur before the passion and death of Jesus (Luke 22:3, 31-32, 53).

6 [14] News of him spread: a Lucan theme; see Luke 4:37; 5:15; 7:17.

7 [16-30] Luke has transposed to the beginning of Jesus' ministry an incident from his Marcan source, which situated it near the end of the Galilean ministry (Mark 6:1-6a). In doing so, Luke turns the initial admiration (Luke 4:22) and subsequent rejection of Jesus (Luke 4:28-29) into a foreshadowing of the whole future ministry of Jesus. Moreover, the rejection of Jesus in his own hometown hints at the greater rejection of him by Israel (Acts 13:46).

8 [16] According to his custom: Jesus' practice of regularly attending synagogue is carried on by the early Christians' practice of meeting in the temple (Acts 2:46; 3:1; 5:12).

9 [18] The Spirit of the Lord is upon me, because he has anointed me: see the note on Luke 3:21-22. As this incident develops, Jesus is portrayed as a prophet whose ministry is compared to that of the prophets Elijah and Elisha. Prophetic anointings are known in first-century Palestinian Judaism from the Qumran literature that speaks of prophets as God's anointed ones. To bring glad tidings to the poor: more than any other gospel writer Luke is concerned with Jesus' attitude toward the economically and socially poor (see Luke 6:20, 24; 12:16-21; 14:12-14; 16:19-26; 19:8). At times, the poor in Luke's gospel are associated with the downtrodden, the oppressed and afflicted, the forgotten and the neglected (Luke 4:18; 6:20-22; 7:22; 14:12-14), and it is they who accept Jesus' message of salvation.

10 [21] Today this scripture passage is fulfilled in your hearing: this sermon inaugurates the time of fulfillment of Old Testament prophecy. Luke presents the ministry of Jesus as fulfilling Old Testament hopes and expectations (Luke 7:22); for Luke, even Jesus' suffering, death, and resurrection are done in fulfillment of the scriptures (Luke 24:25-27, 44-46; Acts 3:18).

11 [23] The things that we heard were done in Capernaum: Luke's source for this incident reveals an awareness of an earlier ministry of Jesus in Capernaum that Luke has not yet made use of because of his transposition of this Nazareth episode to the beginning of Jesus' Galilean ministry. It is possible that by use of the future tense you will quote me . . . , Jesus is being portrayed as a prophet.

12 [25-26] The references to Elijah and Elisha serve several purposes in this episode: they emphasize Luke's portrait of Jesus as a prophet like Elijah and Elisha; they help to explain why the initial admiration of the people turns to rejection; and they provide the scriptural justification for the future Christian mission to the Gentiles.

13 [26] A widow in Zarephath in the land of Sidon: like Naaman the Syrian in Luke 4:27, a non-Israelite becomes the object of the prophet's ministry.

14 [31-44] The next several incidents in Jesus' ministry take place in Capernaum and are based on Luke's source, Mark 1:21-39. To the previous portrait of Jesus as prophet (Luke 4:16-30) they now add a presentation of him as teacher (Luke 4:31-32), exorcist (Luke 4:32-37, 41), healer (Luke 4:38-40), and proclaimer of God's kingdom (Luke 4:43).

15 [34] What have you to do with us?: see the note on John 2:4. Have you come to destroy us?: the question reflects the current belief that before the day of the Lord control over humanity would be wrested from the evil spirits, evil destroyed, and God's authority over humanity reestablished. The synoptic gospel tradition presents Jesus carrying out this task.

16 [38] The house of Simon: because of Luke's arrangement of material, the reader has not yet been introduced to Simon (cf Mark 1:16-18, 29-31). Situated as it is before the call of Simon (Luke 5:1-11), it helps the reader to understand Simon's eagerness to do what Jesus says (Luke 5:5) and to follow him (Luke 5:11).

17 [41] They knew that he was the Messiah: that is, the Christ (see the note on Luke 2:11).

18 [42] They tried to prevent him from leaving them: the reaction of these strangers in Capernaum is presented in contrast to the reactions of those in his hometown who rejected him (Luke 4:28-30).

19 [44] In the synagogues of Judea: instead of Judea, which is the best reading of the manuscript tradition, the Byzantine text tradition and other manuscripts read ＂Galilee,＂ a reading that harmonizes Luke with Matthew 4:23 and Mark 1:39. Up to this point Luke has spoken only of a ministry of Jesus in Galilee. Luke may be using Judea to refer to the land of Israel, the territory of the Jews, and not to a specific portion of it.

Luke
Chapter 5

1 1 While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret.

有一次，耶稣站在革乃撒勒湖边，群众拥到他前要听天主的道理。

2 He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets.

他看见两只船在湖边停着，渔夫下了船正在洗网。

3 Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat.

他上了其中一只属于西满的船，请他把船稍为划开，离开陆地；耶稣就坐下，从船上教训群众。

4 After he had finished speaking, he said to Simon, ＂Put out into deep water and lower your nets for a catch.＂

一讲完了，就对西满说：＂划到深处去，撒你们的网捕鱼吧！＂

5 Simon said in reply, ＂Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.＂

西满回答说：＂老师，我们已整夜劳苦，毫无所获；但我要遵照你的话撒网。＂

6 When they had done this, they caught a great number of fish and their nets were tearing.

他们照样办了，网了许多鱼，网险些破裂了。

7 They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking.

他们遂招呼别只船上的同伴来协助他们。他们来到，装满了两只船，以致船也几乎下沉。

8 When Simon Peter saw this, he fell at the knees of Jesus and said, ＂Depart from me, Lord, for I am a sinful man.＂

西满伯多禄一见这事，就跪伏在耶稣膝前说：＂主，请你离开我！因为我是个罪人。＂

9 For astonishment at the catch of fish they had made seized him and all those with him,

西满和同他一起的人，因了他们所捕的鱼，都惊骇起来。

10 and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, ＂Do not be afraid; from now on you will be catching men.＂

他的伙伴，即载伯德的儿子雅各伯和若望，也一样惊骇。耶稣对西满说：＂不要害怕！从今以后，你要做捕人的渔夫！＂

11 When they brought their boats to the shore, they left everything 2 and followed him.

他们把船划到岸边，就舍弃一切，跟随了他。

12 Now there was a man full of leprosy 3 in one of the towns where he was; and when he saw Jesus, he fell prostrate, pleaded with him, and said, ＂Lord, if you wish, you can make me clean.＂

有一次，耶稣在一座城里，看，有一个遍体长癞的人，见了耶稣，就俯首至地求他说：＂主，你若愿意，就能洁净我。＂

13 Jesus stretched out his hand, touched him, and said, ＂I do will it. Be made clean.＂ And the leprosy left him immediately.

耶稣便伸手抚摸他说：＂我愿意，你洁净了罢！＂癞病就立刻由他身上退去。

14 Then he ordered him not to tell anyone, but ＂Go, show yourself to the priest and offer for your cleansing what Moses prescribed; 4 that will be proof for them.＂

耶稣切切嘱咐他不要告诉别人，并说：＂但要叫司祭检验你，为你的洁净，献上梅瑟所规定的，给他们当作证据。＂

15 The report about him spread all the more, and great crowds assembled to listen to him and to be cured of their ailments,

他的名声更传扬开了，遂有许多人齐集来听教，并为自己治好病症。

16 but he would withdraw to deserted places to pray.

耶稣却退入荒野中去祈祷。

17 5 6 One day as Jesus was teaching, Pharisees and teachers of the law were sitting there who had come from every village of Galilee and Judea and Jerusalem, and the power of the Lord was with him for healing.

有一天，耶稣正在施教，几个法利塞人和法学士也在座，他们是从加里肋亚和犹太各乡村及耶路撒冷来的；上主的德能催迫他治病。

18 And some men brought on a stretcher a man who was paralyzed; they were trying to bring him in and set (him) in his presence.

看，有人用床抬来一个患瘫痪症的人，设法把他抬进去，放在耶稣跟前；

19 But not finding a way to bring him in because of the crowd, they went up on the roof and lowered him on the stretcher through the tiles 7 into the middle in front of Jesus.

但因人众多，不得其门而入，遂上了房顶，从瓦中间，把他连那小床系到中间，正放在耶稣面前。

20 When he saw their faith, he said, ＂As for you, your sins are forgiven.＂ 8

耶稣一见他们的信心，就说：＂人啊！你的罪赦了。＂

21 Then the scribes 9 and Pharisees began to ask themselves, ＂Who is this who speaks blasphemies? Who but God alone can forgive sins?＂

经师和法利塞人开始忖度说：＂这人是谁?竟说亵渎话！除了天主一个外，谁能赦罪?＂

22 Jesus knew their thoughts and said to them in reply, ＂What are you thinking in your hearts?

耶稣看透了他们的心思，就向他们说：＂你们心里忖度什么呢?

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

什么比较容易?是说：你的罪赦了，或是说：起来行走吧！

24 10 But that you may know that the Son of Man has authority on earth to forgive sins''--he said to the man who was paralyzed, ＂I say to you, rise, pick up your stretcher, and go home.＂

但为叫你们知道人子在地上有权赦罪──便对瘫子说：我给你说：起来，拿起你的小床，回家去吧！

25 He stood up immediately before them, picked up what he had been lying on, and went home, glorifying God.

那人立刻在他们在面前站了起来，拿着他躺过的小床，赞颂天主，回家去了。

26 Then astonishment seized them all and they glorified God, and, struck with awe, they said, ＂We have seen incredible things today.＂

众人十分惊奇，并光荣天主，满怀恐惧说：＂今天我们看见了出奇的事。＂

27 After this he went out and saw a tax collector named Levi sitting at the customs post. He said to him, ＂Follow me.＂

此后，耶稣出去，看见一个税吏，名叫肋未，在税关那里坐着，便对他说：＂跟随我吧！＂

28 And leaving everything behind, 11 he got up and followed him.

他便舍弃一切，起来跟随了他。

29 Then Levi gave a great banquet for him in his house, and a large crowd of tax collectors and others were at table with them.

肋未在自己家中为他摆设了盛筵，有许多税吏和其它的人，与他们一同坐席。

,
30 The Pharisees and their scribes complained to his disciples, saying, ＂Why do you eat and drink with tax collectors and sinners?＂

法利塞人和他们的经师就愤愤不平，对他的门徒说：＂你们为什么同罪人和税吏一起吃喝?＂

31 Jesus said to them in reply, ＂Those who are healthy do not need a physician, but the sick do.

耶稣回答他们说：＂不是健康的人需要医生，而是有病的人。

32 I have not come to call the righteous to repentance but sinners.＂

我不是来召叫义人，而是召叫罪人悔改。＂

33 And they said to him, ＂The disciples of John fast often and offer prayers, and the disciples of the Pharisees do the same; but yours eat and drink.＂

他们又对他说：＂若翰的门徒屡次禁食，行祈祷，法利塞人的门徒也是这样；而你的门徒却又吃又喝。＂

34 12 Jesus answered them, ＂Can you make the wedding guests 13 fast while the bridegroom is with them?

耶稣回答说：＂伴郎和新郎在一起的时候，你们岂能叫他们禁食?

35 But the days will come, and when the bridegroom is taken away from them, then they will fast in those days.＂

但日子将要来到，当新郎从他们中被劫去时，在那些日子，他们就要禁食了。＂



36 14 And he also told them a parable. ＂No one tears a piece from a new cloak to patch an old one. Otherwise, he will tear the new and the piece from it will not match the old cloak.

他又对他们讲比喻说：＂没有人从新衣服上撕下一块作补钉，补在旧衣上的；不然，新的撕破了，而且从新衣上撕下的补钉，与旧的也不相称。

37 Likewise, no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins, and it will be spilled, and the skins will be ruined.

也没有人把新酒装入旧皮囊的，不然，新酒要涨破旧皮囊，酒要流出来，皮囊也破了。

38 Rather, new wine must be poured into fresh wineskins.

但新酒应装入新囊。

39 (And) no one who has been drinking old wine desires new, for he says, 'The old is good.'＂ 15

也没有人喝着陈酒，愿意喝新酒的，因为他说：还是陈的好。＂

Footnotes(注解)

1 [1-11] This incident has been transposed from his source, Mark 1:16-20, which places it immediately after Jesus makes his appearance in Galilee. By this transposition Luke uses this example of Simon's acceptance of Jesus to counter the earlier rejection of him by his hometown people, and since several incidents dealing with Jesus' power and authority have already been narrated, Luke creates a plausible context for the acceptance of Jesus by Simon and his partners. Many commentators have noted the similarity between the wondrous catch of fish reported here (Luke 4:4-9) and the post-resurrectional appearance of Jesus in John 21:1-11. There are traces in Luke's story that the post-resurrectional context is the original one: in Luke 4:8 Simon addresses Jesus as Lord (a post-resurrectional title for Jesus--see Luke 24:34; Acts 2:36--that has been read back into the historical ministry of Jesus) and recognizes himself as a sinner (an appropriate recognition for one who has denied knowing Jesus--Luke 22:54-62). As used by Luke, the incident looks forward to Peter's leadership in Luke--Acts (Luke 6:14; 9:20; 22:31-32; 24:34; Acts 1:15; 2:14-40; 10:11-18; 15:7-12) and symbolizes the future success of Peter as fisherman (Acts 2:41).

2 [11] They left everything: in Mark 1:16-20 and Matthew 4:18-22 the fishermen who follow Jesus leave their nets and their father; in Luke, they leave everything (see also Luke 5:28; 12:33; 14:33; 18:22), an indication of Luke's theme of complete detachment from material possessions.

3 [12] Full of leprosy: see the note on Mark 1:40.

4 [14] Show yourself to the priest . . . what Moses prescribed: this is a reference to Lev 14:2-9 that gives detailed instructions for the purification of one who had been a victim of leprosy and thereby excluded from contact with others (see Lev 13:45-46, 49; Numbers 5:2-3). That will be proof for them: see the note on Matthew 8:4.

5 [5:17-6:11] From his Marcan source, Luke now introduces a series of controversies with Pharisees: controversy over Jesus' power to forgive sins (Luke 5:17-26); controversy over his eating and drinking with tax collectors and sinners (Luke 5:27-32); controversy over not fasting (Luke 5:33-36); and finally two episodes narrating controversies over observance of the sabbath (Luke 5:1-11).

6 [17] Pharisees: see the note on Matthew 3:7.

7 [19] Through the tiles: Luke has adapted the story found in Mark to his non-Palestinian audience by changing ＂opened up the roof＂ (Mark 2:4 a reference to Palestinian straw and clay roofs) to through the tiles, a detail that reflects the Hellenistic Greco-Roman house with tiled roof.

8 [20] As for you, your sins are forgiven: literally, ＂O man, your sins are forgiven you.＂ The connection between the forgiveness of sins and the cure of the paralytic reflects the belief of first-century Palestine (based on the Old Testament: Exodus 20:5; Deut 5:9) that sickness and infirmity are the result of sin, one's own or that of one's ancestors (see also Luke 13:2; John 5:14; 9:2).

9 [21] The scribes: see the note on Mark 2:6.

10 [24] See the notes on Matthew 9:6 and Mark 2:10.

11 [28] Leaving everything behind: see the note on Luke 5:11.

12 [34-35] See the notes on Matthew 9:15 and Mark 2:19.

13 [34] Wedding guests: literally, ＂sons of the bridal chamber.＂

14 [36-39] See the notes on Matthew 9:16-17 and Mark 2:19.

15 [39] The old is good: this saying is meant to be ironic and offers an explanation for the rejection by some of the new wine that Jesus offers: satisfaction with old forms will prevent one from sampling the new.

Luke
Chapter 6

1 1 While he was going through a field of grain on a sabbath, his disciples were picking the heads of grain, rubbing them in their hands, and eating them.

有一个安息日，耶稣经过麦田时，他的门徒掐了麦穗，用手搓着吃。

2 Some Pharisees said, ＂Why are you doing what is unlawful on the sabbath?＂

有几个法利塞人说：＂为什么你们做安息日不准做的呢?＂

3 Jesus said to them in reply, ＂Have you not read what David did when he and those (who were) with him were hungry?

耶稣回答说：＂你们没有读过：达味和同他在一起的人，在饥饿时所做的吗?

4 (How) he went into the house of God, took the bread of offering, 2 which only the priests could lawfully eat, ate of it, and shared it with his companions.＂

他怎样进了天主的殿，拿起供饼来吃了，又给了同他在一起的人吃。这供饼原不准他人吃，而只准司祭吃。＂

5 Then he said to them, ＂The Son of Man is lord of the sabbath.＂

耶稣又向他们说：＂人子是安息日的主。＂



6 On another sabbath he went into the synagogue and taught, and there was a man there whose right hand was withered.

另一个安息日，他进了会堂施教。在那里有一个人，他的右手干枯了。

7 The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him.

经师和法利塞人窥察他是否在安息日治病，好寻隙好控告他。

8 But he realized their intentions and said to the man with the withered hand, ＂Come up and stand before us.＂ And he rose and stood there.

他看透了他们的心思，就对那枯了手的人说：＂起来！站在中间！＂他遂站了起来。

9 Then Jesus said to them, ＂I ask you, is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?＂

耶稣对他们说：＂我问你们：安息日是许行善呢?还是许作恶呢?是救命呢?还是丧命呢?＂

10 Looking around at them all, he then said to him, ＂Stretch out your hand.＂ He did so and his hand was restored.

他环视众人一周，就对那人说：＂伸出你的手来！＂那人照样一做，他的手便复了原。

11 But they became enraged and discussed together what they might do to Jesus.

他们竟狂怒填胸，彼此商议，要怎样来对付耶稣。

12 3 In those days he departed to the mountain to pray, and he spent the night in prayer 4 to God.

在这几天，耶稣出去，上山祈祷；他彻夜向天主祈祷。

13 When day came, he called his disciples to himself, and from them he chose Twelve, 5 whom he also named apostles:

天一亮，他把门徒叫来，由他们中拣选了十二人，并称他们为宗徒：

14 Simon, whom he named Peter, 6 and his brother Andrew, James, John, Philip, Bartholomew,

即西满，耶稣又给他起名叫伯多禄，和他的兄弟安德肋、雅各伯、若望、斐理伯、巴尔多禄茂、

15 Matthew, Thomas, James the son of Alphaeus, Simon who was called a Zealot, 7

玛窦、多默、阿耳斐的儿子雅各伯、号称＂热诚者＂的西满、

16 and Judas the son of James, and Judas Iscariot, 8 who became a traitor.

雅各伯的兄弟犹达和犹达斯依斯加略，他成了负卖者。

17 9 And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon

耶稣同他们下山，站在一块平地上，有他的一大群门徒和很多从犹太、耶路撒冷及提洛和漆冬海边来的群众，

18 came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured.

他们来是为听他讲道，并为治好自己的病症；那些被邪魔缠扰的人都被治好了。

19 Everyone in the crowd sought to touch him because power came forth from him and healed them all.

群众都设法触摸他，因为有一种能力从他身上出来，治好众人。

20 10 11 And raising his eyes toward his disciples he said: ＂Blessed are you who are poor, for the kingdom of God is yours.

耶稣举目望着自己的门徒说：＂你们贫穷的是有福的，因为天主的国是你们的。

21 Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh.

你们现今饥饿的是有福的，因为你们将得饱饫。你们现今哭泣的是有福的，因为你们将要欢笑。

22 Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man.

几时，为了人子的原故，人恼恨你们，并弃绝你们，并且以你们的名字为可恶的，而加以辱骂诅咒，你们才是有福的。

23 Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.

在那一天，你们欢喜踊跃吧！看，你们的赏报在天上是丰厚的，因为他们的祖先也同样对待了先知。

24 But woe to you who are rich, for you have received your consolation.

但是，你们富有的是有祸的，因为你们已经获得了你们的安慰。

25 But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep.

你们现今饱饫的是祸的，因为你们将要饥饿。你们现今欢笑的是有祸的，因为你们将要哀恸哭泣。

26 Woe to you when all speak well of you, for their ancestors treated the false prophets in this way.

几时，众人都夸赞你们，你们是有祸的，因为他们的祖先也同样对待了假先知。

27 12 ＂But to you who hear I say, love your enemies, do good to those who hate you,

但是我给你们这些听众说：＂应爱你们的仇人，善待恼恨你们的人；

28 bless those who curse you, pray for those who mistreat you.

应祝福诅咒你们的人，为毁谤你们的人祈祷。

29 To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic.

有人打你的面颊，也把另一面转给他；有人拿去你的外衣，也不要阻挡他拿你的内衣。

30 Give to everyone who asks of you, and from the one who takes what is yours do not demand it back.

凡求你的，就给他；有人拿去你的东西，别再索回。

31 Do to others as you would have them do to you.

你们愿意人怎样待你们，也要怎样待人。

32 For if you love those who love you, what credit is that to you? Even sinners love those who love them.

若你们爱那爱你们的，为你们还算什么功德?因为连罪人也爱那爱他们的人。

33 And if you do good to those who do good to you, what credit is that to you? Even sinners do the same.

你们善待那善待你们的，为你们还算什么功德?因为连罪人也这样作。

34 If you lend money to those from whom you expect repayment, what credit (is) that to you? Even sinners lend to sinners, and get back the same amount.

你们若借给那些有希望偿还的，为你们还算什么功德？就是罪人也借给罪人，为能如数收回。

35 But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked.

但是，你们当爱你们的仇人，善待他们；借出，不要再有所希望：如此，你们的赏报必定丰厚，且要成为至高者的子女，因为他对待忘恩的和恶人，是仁慈的。

36 Be merciful, just as (also) your Father is merciful.

你们应当慈悲，就像你们的父那样慈悲。

37 13 ＂Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven.

你们不要判断，你们也就不受判断；不要定罪，也就不被定罪；你们要赦免，也就蒙赦免。

38 Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.＂

你们给，也就给你们；并且还要用好的，连按带摇，以致外溢的升斗，倒在你们的怀里，因为你们用什么升斗量，也用什么升斗量给你们。

39 And he told them a parable, ＂Can a blind person guide a blind person? Will not both fall into a pit?

他又向他们讲比喻说：＂瞎子岂能给瞎子领路?不是两人都要跌在坑里吗?

40 No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.

没有徒弟胜过师父的：凡受过完备教育的，仅相似自己的师父而已。

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

怎么，你看见你兄弟眼中的木屑，而你眼中的大梁，倒不理会呢?

42 How can you say to your brother,‘Brother, let me remove that splinter in your eye,' when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother's eye.

你怎能对你的兄弟说：兄弟，让我取出你眼中的木屑吧！而你竟看不见自己眼中的大梁呢？假善人啊！先取出你眼中的大梁，然后才看得清楚，以便取出你兄弟眼中的木屑。

43 14 ＂A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit.

没有好树结坏果子的，也没有坏树结好果子的。

44 For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles.

每一棵树，凭它的果子就可认出来。人从荆棘上收不到无花果，从茨藤上也剪不到葡萄。

45 A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil; for from the fullness of the heart the mouth speaks.

善人从自己心中的善库发出善来，恶人从恶库中发出恶来，因为心里充满什么，口里就说什么。

46 ＂Why do you call me, ‘Lord, Lord,' but not do what I command?

你们为什么称呼我：主啊！主啊！而不行我所吩咐的呢?＂

47 15 I will show you what someone is like who comes to me, listens to my words, and acts on them.

＂凡到我跟前，听了我的道理，而实行的，我要给你们指出，他相似什么人：

48 That one is like a person building a house, who dug deeply and laid the foundation on rock; when the flood came, the river burst against that house but could not shake it because it had been well built.

他相似一个建筑房屋的人，掘地深挖，把基础立在盘石上，洪水瀑发时，大水冲击那座房屋，而不能动摇它，因为它建筑的好。

49 But the one who listens and does not act is like a person who built a house on the ground without a foundation. When the river burst against it, it collapsed at once and was completely destroyed.＂

但那听了而不实行的，相似在平地上不打基础，而建筑房屋的人，洪水一冲击，那房屋立刻倾倒，且破坏的很惨。＂

Footnotes(注解)

1 [1-11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples' conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also the notes on Matthew 12:1-14 and Mark 2:25-26.

2 [4] The bread of offering: see the note on Matthew 12:5-6.

3 [12-16] See the notes on Matthew 10:1-11:1 and Mark 3:14-15.

4 [12] Spent the night in prayer: see the note on Luke 3:21.

5 [13] He chose Twelve: the identification of this group as the Twelve is a part of early Christian tradition (see 1 Cor 15:5), and in Matthew and Luke, the Twelve are associated with the twelve tribes of Israel (Luke 22:29-30; Matthew 19:28). After the fall of Judas from his position among the Twelve, the need is felt on the part of the early community to reconstitute this group before the Christian mission begins at Pentecost (Acts 1:15-26). From Luke's perspective, they are an important group who because of their association with Jesus from the time of his baptism to his ascension (Acts 1:21-22) provide the continuity between the historical Jesus and the church of Luke's day and who as the original eyewitnesses guarantee the fidelity of the church's beliefs and practices to the teachings of Jesus (Luke 1:1-4). Whom he also named apostles: only Luke among the gospel writers attributes to Jesus the bestowal of the name apostles upon the Twelve. See the note on Matthew 10:2-4. ＂Apostle＂ becomes a technical term in early Christianity for a missionary sent out to preach the word of God. Although Luke seems to want to restrict the title to the Twelve (only in Acts 4:4, 14 are Paul and Barnabas termed apostles), other places in the New Testament show an awareness that the term was more widely applied (1 Cor 15:5-7; Gal 1:19; 1 Cor 1:1; 9:1; Romans 16:7).

6 [14] Simon, whom he named Peter: see the note on Mark 3:16.

7 [15] Simon who was called a Zealot: the Zealots were the instigators of the First Revolt of Palestinian Jews against Rome in A.D. 66-70. Because the existence of the Zealots as a distinct group during the lifetime of Jesus is the subject of debate, the meaning of the identification of Simon as a Zealot is unclear.

8 [16] Judas Iscariot: the name Iscariot may mean ＂man from Kerioth.＂

9 [17] The coastal region of Tyre and Sidon: not only Jews from Judea and Jerusalem, but even Gentiles from outside Palestine come to hear Jesus (see Luke 2:31-32; 3:6; 4:24-27).

10 [20-49] Luke's ＂Sermon on the Plain＂ is the counterpart to Matthew's ＂Sermon on the Mount＂ (Matthew 5:1-7:27). It is addressed to the disciples of Jesus, and, like the sermon in Matthew, it begins with beatitudes (Luke 6:20-22) and ends with the parable of the two houses (Luke 6:46-49). Almost all the words of Jesus reported by Luke are found in Matthew's version, but because Matthew includes sayings that were related to specifically Jewish Christian problems (e.g., Matthew 5:17-20; 6:1-8, 16-18) that Luke did not find appropriate for his predominantly Gentile Christian audience, the ＂Sermon on the Mount＂ is considerably longer. Luke's sermon may be outlined as follows: an introduction consisting of blessings and woes (Luke 6:20-26); the love of one's enemies (Matthew 6:27-36); the demands of loving one's neighbor (Luke 6:37-42); good deeds as proof of one's goodness (Luke 6:43-45); a parable illustrating the result of listening to and acting on the words of Jesus (Luke 6:46-49). At the core of the sermon is Jesus' teaching on the love of one's enemies (Luke 6:27-36) that has as its source of motivation God's graciousness and compassion for all humanity (Luke 6:35-36) and Jesus' teaching on the love of one's neighbor (Luke 6:37-42) that is characterized by forgiveness and generosity.

11 [20-26] The introductory portion of the sermon consists of blessings and woes that address the real economic and social conditions of humanity (the poor--the rich; the hungry--the satisfied; those grieving--those laughing; the outcast--the socially acceptable). By contrast, Matthew emphasizes the religious and spiritual values of disciples in the kingdom inaugurated by Jesus (＂poor in spirit,＂ Matthew 5:5; ＂hunger and thirst for righteousness,＂ Matthew 5:6). In the sermon, blessed extols the fortunate condition of persons who are favored with the blessings of God; the woes, addressed as they are to the disciples of Jesus, threaten God's profound displeasure on those so blinded by their present fortunate situation that they do not recognize and appreciate the real values of God's kingdom. In all the blessings and woes, the present condition of the persons addressed will be reversed in the future.

12 [27-36] See the notes on Ma, tthew 5:43-48 and Matthew 5:48.

13 [37-42] See the notes on Matthew 7:1-12; 7:1; 7:5.

14 [43-46] See the notes on Matthew 7:15-20 and 12:33.

15 [47-49] See the note on Matthew 7:24-27.

Luke
Chapter 7

1 1 2 When he had finished all his words to the people, he entered Capernaum.

耶稣向民众讲完了这一切话以后，就进了葛法翁。

2 A centurion 3 there had a slave who was ill and about to die, and he was valuable to him.

有一个百夫长，他所喜爱的仆人害病要死。

3 When he heard about Jesus, he sent elders of the Jews to him, asking him to come and save the life of his slave.

他听说过耶稣的事，就打发犹太人的几个长老往他那里去，求他来治好自己的仆人。

4 They approached Jesus and strongly urged him to come, saying,＂He deserves to have you do this for him,

他们到了耶稣那里，恳切求他说：＂他堪当你给他做这事，

5 for he loves our nation and he built the synagogue for us.＂

因为他爱护我们的民族，又给我们建筑了会堂。＂

6 And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him,＂Lord, do not trouble yourself, for I am not worthy to have you enter under my roof. 4

耶稣就同他们去了。当他离那家已不远时，百夫长打发朋友向他说：＂主啊！不必劳驾了！因为我当不起你到舍下来。

7 Therefore, I did not consider myself worthy to come to you; but say the word and let my servant be healed.

为此，我也认为我不堪当亲自到你跟前来，只请你说一句话，我的仆人就必好了。

8 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.＂

因为我虽是受派在人权下的，但是，在我下也有士兵；我对这个说：你去！他就去；对那个说：你来！他就来；对我的奴仆说：你作这个！他就作。＂

9 When Jesus heard this he was amazed at him and, turning, said to the crowd following him,＂I tell you, not even in Israel have I found such faith.＂

耶稣一听这些话，就佩服他，遂转身向跟随自己的群众说：＂我告诉你们：连在以色列，我也没有见过这样大的信德。＂

10 When the messengers returned to the house, they found the slave in good health.

被派去的人回到家中，见那仆人已痊愈了。

11 5 Soon afterward he journeyed to a city called Nain, and his disciples and a large crowd accompanied him.

以后，耶稣往一座名叫纳因的城去，他的门徒和许多群众与他同行。

12 As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her.

临近城门时，看，正抬出一个死人来，他是母亲的独生子，母亲又是寡妇；且有本城的一大伙人陪着她。

13 When the Lord saw her, he was moved with pity for her and said to her,＂Do not weep.＂

主一看见她，就对她动了怜悯的心，向她说：＂不要哭了！＂

14 He stepped forward and touched the coffin; at this the bearers halted, and he said,＂Young man, I tell you, arise!＂

遂上前按往棺材，抬棺材的人就站住了。他说：＂青年人，我对你说：起来吧！＂

15 The dead man sat up and began to speak, and Jesus gave him to his mother.

那死者便坐起来，并开口说话；耶稣便把他交给了他的母亲。

16 Fear seized them all, and they glorified God, exclaiming,＂A great prophet has arisen in our midst,＂ and＂God has visited his people.＂

众人都害怕起来，光荣天主说：＂在我们中间兴起了一位大先知，天主眷顾了他自己的百姓。＂

17 This report about him spread through the whole of Judea and in all the surrounding region.

于是，称述耶稣的这番话，传遍了犹太和附近各地。

18 6 The disciples of John told him about all these things. John summoned two of his disciples

若翰的门徒把这一切报告给若翰，若翰便叫了自己的两个门徒来，

19 and sent them to the Lord to ask,＂Are you the one who is to come, or should we look for another?＂

打发他们到主那里去说：＂你就是要来的那位，或者我们还要等候另一位?＂

20 When the men came to him, they said,＂John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?'＂

二人来到耶稣跟前说：＂洗者若翰派我们来问你：你就是要来的那位，或者我们还要等候另一位?＂

21 At that time he cured many of their diseases, sufferings, and evil spirits; he also granted sight to many who were blind.

正在那时刻，他治好了许多患有病痛和疾苦的，并附有恶魔的人，又恩赐许多瞎子看见。

22 And he said to them in reply,＂Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.

他便回答说：＂你们去！把你们所见所闻的报告给若翰：瞎子看见，瘸子行走，癞病人洁净，聋子听见，死人复活，贫穷人听到喜讯。

23 And blessed is the one who takes no offense at me.＂ 7

凡不因我绊倒的，是有福的。＂

24 8 When the messengers of John had left, 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?

若翰的使者走了以后，耶稣就对群众论若翰说：＂你们出去到荒野里是为看什么呢?为看一枝被风摇曳的芦苇吗?

25 Then what did you go out to see? Someone dressed in fine garments? Those who dress luxuriously and live sumptuously are found 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！那衣着华丽和生活奢侈的人是在王宫里。

26 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.

你们出去究竟是为看什么?为看一位先知吗?是的，我告诉你们：而且他比先知还大。

27 This is the one about whom scripture says:‘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，我派遣我的使者在你面前，他要在你前面预备你的道路。’

28 I tell you, among those born of women, no one is greater than John; yet the least in the kingdom of God is greater than he.＂

我告诉你们：妇女所生的，没有一个比若翰更大的；但在天主的国内最小的，也比他大。

29 (All the people who listened, including the tax collectors, and who were baptized with the baptism of John, acknowledged the righteousness of God;

听教的众百姓和税吏，都顺从天主正义的要求而领受了若翰的洗礼。

30 but the Pharisees and scholars of the law, who were not baptized by him, rejected the plan of God for themselves.)

但法利塞人和法学士却没有受他的洗，在自己身上使天主的计划作废。

31 9＂Then to what shall I compare the people of this generation? What are they like?

我可把这一代的人比作什么呢?他们相似什么人呢?

32 They are like children who sit in the marketplace and call to one another, ‘We played the flute for you, but you did not dance. We sang a dirge, but you did not weep.'

他们相似坐在街上的儿童，彼此呼唤说：我们给你们吹笛，你们却不跳舞；我们唱哀歌，你们却不悲哭。

33 For John the Baptist came neither eating food nor drinking wine, and you said, ‘He is possessed by a demon.'

因为洗者若翰来了，他不吃饼，也不喝酒，你们便说：他附了魔。

34 The Son of Man came eating and drinking and you said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.'

人子来了，也吃也喝，你们又说：这是个贪吃嗜酒的人，是个税吏和罪人的朋友。

35 But wisdom is vindicated by all her children.＂

但一切智慧之子，必彰显智慧的正义。

36 10 11 A Pharisee invited him to dine with him, and he entered the Pharisee's house and reclined at table.

有个法利塞人请耶稣同他吃饭，他便进了那法利塞人的家中坐席。

37 Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment,

那时，有个妇人，是城中的罪人，她一听说耶稣在法利塞人家中坐席，就带着一玉瓶香液，

38 she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment.

来站在他背后，靠近他的脚哭开了，用眼泪滴湿了他的脚，用自己的头发擦干，又热切地口亲他的脚，以后抹上香液。

39 When the Pharisee who had invited him saw this he said to himself,＂If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner.＂

那请耶稣的法利塞人见了，就心里想：＂这人若是先知，必定知道这个摸他的是谁，是怎样的女人：是一个罪妇。＂

40 Jesus said to him in reply,＂Simon, I have something to say to you.＂＂Tell me, teacher,＂ he said.

耶稣发言对他说：＂西满，我有一件事要向你说。＂西满说：＂师傅，请说吧！＂

41 ＂Two people were in debt to a certain creditor; one owed five hundred days' wages 12 and the other owed fifty.

“一个债主有两个债户：一个欠五百德纳，另一个欠五十。

42 Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?＂

因为他们都无力偿还，债主就开恩，赦免了他们二人。那么，他们中谁更爱他呢?”

43 Simon said in reply,＂The one, I suppose, whose larger debt was forgiven.＂ He said to him,＂You have judged rightly.＂

西满答说：＂我想是那多得恩赦的。＂耶稣对他说：＂你判断的正对。＂

44 Then he turned to the woman and said to Simon,＂Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair.

他遂转身向着那妇人，对西满说：＂你看见这个妇人吗?我进了你的家，你没有给我水洗脚，她却用眼泪滴湿了我的脚，并用头发擦干。

45 You did not give me a kiss, but she has not ceased kissing my feet since the time I entered.

你没有给我行口亲礼，但她自从我进来，就不断地口亲我的脚

46 You did not anoint my head with oil, but she anointed my feet with ointment.

你没有用油抹我的头，她却用香液抹了我的脚。

47 So I tell you, her many sins have been forgiven; hence, she has shown great love. 13 But the one to whom little is forgiven, loves little.＂

故此，我告诉你：她的那许多罪得了赦免，因为她爱的多；但那少得赦免的，是爱的少。＂

48 He said to her,＂Your sins are forgiven.＂

耶稣遂对妇人说：＂你的罪得了赦免。＂

49 The others at table said to themselves,＂Who is this who even forgives sins?＂

同席的人心中想道：＂这人是谁?他竟然赦免罪过！＂

50 But he said to the woman,＂Your faith has saved you; go in peace.＂

耶稣对妇人说：＂你的信德救了你，平安回去吧！＂
Footnotes(注解)

1 [7:1-8:3] The episodes in this section present a series of reactions to the Galilean ministry of Jesus and reflect some of Luke's particular interests: the faith of a Gentile (Luke 7:1-10); the prophet Jesus' concern for a widowed mother (Luke 7:11-17); the ministry of Jesus directed to the afflicted and unfortunate of Isaiah 61:1 (Luke 7:18-23); the relation between John and Jesus and their role in God's plan for salvation (Luke 7:24-35); a forgiven sinner's manifestation of love (Luke 7:36-50); the association of women with the ministry of Jesus (Luke 8:1-3).

2 [1-10] This story about the faith of the centurion, a Gentile who cherishes the Jewish nation (Luke 7:5), prepares for the story in Acts of the conversion by Peter of the Roman centurion Cornelius who is similarly described as one who is generous to the Jewish nation (Acts 10:2). See also Acts 10:34-35 in the speech of Peter:＂God shows no partiality . . . the person who fears him and acts righteously is acceptable to him.＂ See also the notes on Matthew 8:5-13 and John 4:43-54.

3 [2] A centurion: see the note on Matthew 8:5.

4 [6] I am not worthy to have you enter under my roof: to enter the house of a Gentile was considered unclean for a Jew; cf Acts 10:28.

5 [11-17] In the previous incident Jesus' power was displayed for a Gentile whose servant was dying; in this episode it is displayed toward a widowed mother whose only son has already died. Jesus' power over death prepares for his reply to John's disciples in Luke 7:22:＂the dead are raised.＂ This resuscitation in alluding to the prophet Elijah's resurrection of the only son of a widow of Zarephath (1 Kings 17:8-24) leads to the reaction of the crowd:＂A great prophet has arisen in our midst＂ (Luke 7:16).

6 [18-23] In answer to John's question, Are you the one who is to come?--a probable reference to the return of the fiery prophet of reform, Elijah,＂before the day of the Lord comes, the great and terrible day＂ (Malachi 3:23)--Jesus responds that his role is rather to bring the blessings spoken of in Isaiah 61:1 to the oppressed and neglected of society (Luke 7:22; cf Luke 4:18).

7 [23] Blessed is the one who takes no offense at me: this beatitude is pronounced on the person who recognizes Jesus' true identity in spite of previous expectations of what＂the one who is to come＂ would be like.

8 [24-30] In his testimony to John, Jesus reveals his understanding of the relationship between them: John is the precursor of Jesus (Luke 7:27); John is the messenger spoken of in Malachi 3:1 who in Malachi 3:23 is identified as Elijah. Taken with the previous episode, it can be seen that Jesus identifies John as precisely the person John envisioned Jesus to be: the Elijah who prepares the way for the coming of the day of the Lord.

9 [31-35] See the note on Matthew 11:16-19.

10 [36-50] In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee's self- righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God (Luke 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf the similar contrast in attitudes in Luke 18:9-14. The whole episode is a powerful lesson on the relation between forgiveness and love.

11 [36] Reclined at table: the normal posture of guests at a banquet. Other oriental banquet customs alluded to in this story include the reception by the host with a kiss (Luke 7:45), washing the feet of the guests (Luke 7:44), and the anointing of the guests' heads (Luke 7:46).

12 [41] Days' wages: one denarius is the normal daily wage of a laborer.

13 [47] Her many sins have been forgiven; hence, she has shown great love: literally,＂her many sins have been forgiven, seeing that she has loved much.＂ That the woman's sins have been forgiven is attested by the great love she shows toward Jesus. Her love is the consequence of her forgiveness. This is also the meaning demanded by the parable in Luke 7:41-43.

Luke
Chapter 8

1 1 Afterward he journeyed from one town and village to another, preaching and proclaiming the good news of the kingdom of God. Accompanying him were the Twelve

以后，耶稣走遍各城各村讲道，宣传天主国的喜讯，同他在一起的有那十二门徒，

2 and some women who had been cured of evil spirits and infirmities, Mary, called Magdalene, from whom seven demons had gone out,

还有几个曾附过恶魔或患病而得治好的妇女，有号称玛达肋纳的玛利亚，从她身上赶出了七个魔鬼；

3 Joanna, the wife of Herod's steward Chuza, Susanna, and many others who provided for them out of their resources.

还有约安纳，即黑落德的家宰雇撒的妻子，又有苏撒纳；还有别的许多妇女，她们都用自己的财产资助他们。

4 2 3 When a large crowd gathered, with people from one town after another journeying to him, he spoke in a parable.

那时，有大伙群众聚集了来，并有从各城来到耶稣跟前的，他就用比喻说：



5 ＂A sower went out to sow his seed. And as he sowed, some seed fell on the path and was trampled, and the birds of the sky ate it up.

＂有一个撒种子的，出去撒种子；他撒的时候，有的落在路旁，就被践踏了，并有天上的飞鸟把它吃了。

6 Some seed fell on rocky ground, and when it grew, it withered for lack of moisture.

有的落在石头上，一长起来，就干枯了，因为没有湿气。

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

有的落在荆棘中，荆棘同它一起长起来，把它窒息了。

8 And some seed fell on good soil, and when it grew, it produced fruit a hundredfold.＂ After saying this, he called out, ＂Whoever has ears to hear ought to hear.＂

又有的落在好地里，长起来，结了百倍的果实。＂他说完这些话，就高呼说：＂有耳听的，就听吧！＂

9 Then his disciples asked him what the meaning of this parable might be.

他的门徒问他这比喻有什么意思。

10 He answered, ＂Knowledge of the mysteries of the kingdom of God has been granted to you; but to the rest, they are made known through parables so that ‘they may look but not see, and hear but not understand.'

他说：＂天主国的奥秘，是给你们知道的；对其余的人，就用比喻，使那看的，却看不见，听的，却听不懂。

11 4 ＂This is the meaning of the parable. The seed is the word of God.

这比喻的意思是：种子是天主的话。

12 Those on the path are the ones who have heard, but the devil comes and takes away the word from their hearts that they may not believe and be saved.

那些在路旁的，是指那些人听了，随后就有魔鬼来到，从他们心中把那话夺去，使他们不至信从而得救。

13 Those on rocky ground are the ones who, when they hear, receive the word with joy, but they have no root; they believe only for a time and fall away in time of trial.

那些在石头上的，是指那些人，他们听的时候，高兴地接受那话，但这些人没有根，暂时相信，一到试探的时候，就退避了。

14 As for the seed that fell among thorns, they are the ones who have heard, but as they go along, they are choked by the anxieties and riches and pleasures of life, and they fail to produce mature fruit.

那落在荆棘中的，是指那些听了的人，还在中途就被挂虑、钱财及生活的逸乐所蒙蔽，没有结出成熟的果实。

15 But as for the seed that fell on rich soil, they are the ones who, when they have heard the word, embrace it with a generous and good heart, and bear fruit through perseverance.

那在好地里的，是指那些以善良和诚实的心倾听的人，他们把这话保存起来，以坚忍结出果实。

16 5 ＂No one who lights a lamp conceals it with a vessel or sets it under a bed; rather, he places it on a lampstand so that those who enter may see the light.

没有人点上灯，用器皿遮盖住，或放在床底下的，而是放在灯台上，为叫进来的人看见光明。

17 For there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light.

因为没有隐藏的事，不成为显露的；没有秘密的事，不被知道而公开出来的。

18 Take care, then, how you hear. To anyone who has, more will be given, and from the one who has not, even what he seems to have will be taken away.＂

所以，你们应当留心要怎样听；因为凡有的，还要给他；凡没有的，连他自以为有的，也要从他夺去。＂

19 Then his mother and his brothers 6 came to him but were unable to join him because of the crowd.

耶稣的母亲和兄弟到他这里来了，因为人多，不能与他相会。

20 He was told, ＂Your mother and your brothers are standing outside and they wish to see you.＂

有人告诉他说：＂你的母亲和你的兄弟站在外边，愿意见你。＂

21 He said to them in reply, ＂My mother and my brothers are those who hear the word of God and act on it.＂ 7

他却回答他们说：＂听了天主的话而实行的，才是我的母亲和我的兄弟。＂

22 8 One day he got into a boat with his disciples and said to them, ＂Let us cross to the other side of the lake.＂ So they set sail,

有一天，耶稣和门徒上了船，对他们说：＂我们渡到湖那边去。＂他们便开了船。

23 and while they were sailing he fell asleep. A squall blew over the lake, and they were taking in water and were in danger.

正在航行时，他睡着了。忽然有狂风降到湖上，进入船中的水，使他们处于危险中。

24 They came and woke him saying, ＂Master, master, we are perishing!＂ He awakened, rebuked the wind and the waves, and they subsided and there was a calm.

门徒们前来叫醒耶稣，说：＂老师！老师！我们要丧亡了！＂他醒起来，叱责了狂风和波浪，风浪就止息平静了。

25 Then he asked them, ＂Where is your faith?＂ But they were filled with awe and amazed and said to one another, ＂Who then is this, who commands even the winds and the sea, and they obey him?＂

遂对他们说：＂你们的信德在那里?＂他们又害怕又惊奇，彼此说：＂这人到底是谁?因为他一出命，风和水也都服从他。＂

26 Then they sailed to the territory of the Gerasenes, 9 which is opposite Galilee.

他们航行到革辣撒人的地方，就是加里肋亚的对面。

27 When he came ashore a man from the town who was possessed by demons met him. For a long time he had not worn clothes; he did not live in a house, but lived among the tombs.

耶稣一上了岸，迎面来了一个那城中附魔的人，他很久不穿衣服，也不住在家里，而住在坟墓中。

28 When he saw Jesus, he cried out and fell down before him; in a loud voice he shouted, ＂What have you to do with me, Jesus, son of the Most High God? I beg you, do not torment me!＂

他一看见耶稣，就喊叫起来，跪伏在他前大声说：＂至高天主之子耶稣，我与你有什么相干?我求你不要磨难我！＂

29 For he had ordered the unclean spirit to come out of the man. (It had taken hold of him many times, and he used to be bound with chains and shackles as a restraint, but he would break his bonds and be driven by the demon into deserted places.)

因为他曾命令邪魔从那人身上出去，原来邪魔已多次抓住他，他曾被铁链和脚镣捆縳起来，被看管着；他却挣断锁链，被魔鬼赶到荒野中。

30 Then Jesus asked him, ＂What is your name?＂ , 10 He replied, ＂Legion,＂ because many demons had entered him.

耶稣问他说：＂你叫什么名字?＂他说：＂军旅。＂因为有许多魔鬼进入了他身内。

31 And they pleaded with him not to order them to depart to the abyss. 11

魔鬼求耶稣，不要命令他们到深渊中去。

32 A herd of many swine was feeding there on the hillside, and they pleaded with him to allow them to enter those swine; and he let them.

在那里有一大群猪在山上牧放着，魔鬼就恳求耶稣许他们进入那些猪内；耶稣准许了他们。

33 The demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.

于是，魔鬼从那人身上出去，进入猪内。那群猪就从山崖上直冲到湖里淹死了。

34 When the swineherds saw what had happened, they ran away and reported the incident in the town and throughout the countryside.

放猪的看见发生的事，就逃去，到城里和乡间传报开了。

35 People came out to see what had happened and, when they approached Jesus, they discovered the man from whom the demons had come out sitting at his feet. 12 He was clothed and in his right mind, and they were seized with fear.

人就出来看那发生的事，来到耶稣前，发现脱离魔鬼的那人，穿着衣服，神智清醒，坐在耶稣跟前；他们就害怕起来。

36 Those who witnessed it told them how the possessed man had been saved.

那些见过这事的人就对他们述说：那附魔的人怎样被治好了。

37 The entire population of the region of the Gerasenes asked Jesus to leave them because they were seized with great fear. So he got into a boat and returned.

革辣撒四周所有的人民要求耶稣离开他们，因为他们十分恐惧。他便上船回去。

38 The man from whom the demons had come out begged to remain with him, but he sent him away, saying,

脱离魔鬼的那人祈求耶稣，要同耶稣在一起；但耶稣打发他回去，说：

39 ＂Return home and recount what God has done for you.＂ The man went off and proclaimed throughout the whole town what Jesus had done for him.

＂你回家去吧！传述天主为你做了何等大事！＂他就去了，满城传扬耶稣为他作了何等大事。

40 13 When Jesus returned, the crowd welcomed him, for they were all waiting for him.

耶稣回来时，群众就迎接他，因为众人都在等候他。

41 And a man named Jairus, an official of the synagogue, came forward. He fell at the feet of Jesus and begged him to come to his house,

看，来了一个人，名叫雅依洛，这人是一个会堂长，他跪伏在耶稣脚前，求他到自己家中去，

42 because he had an only daughter, 14 about twelve years old, and she was dying. As he went, the crowds almost crushed him.

因为他有一个独生女，约十二岁，快要死了。当耶稣去的时候，众人都拥挤他。

43 And a woman afflicted with hemorrhages for twelve years, 15 who (had spent her whole livelihood on doctors and) was unable to be cured by anyone,

有一个妇人，十二年来患血漏病，把全部家产都花在医生身上，却没有一个能治好她。

44 came up behind him and touched the tassel on his cloak. Immediately her bleeding stopped.

她来到耶稣后边，摸了摸他的衣服繸头，她的血漏立刻就止住了。

45 Jesus then asked, ＂Who touched me?＂ While all were denying it, Peter said, ＂Master, the crowds are pushing and pressing in upon you.＂

耶稣说：＂谁摸了我?＂众人都否认，伯多禄说：＂老师，群众都在拥挤着你！＂

46 But Jesus said, ＂Someone has touched me; for I know that power has gone out from me.＂

耶稣却说：＂有人摸了我，因为我觉得有能力从我身上出去了。＂

47 When the woman realized that she had not escaped notice, she came forward trembling. Falling down before him, she explained in the presence of all the people why she had touched him and how she had been healed immediately.

那妇人看不能隐瞒，就战战兢兢地来跪伏在耶稣跟前，把自己摸他的原故和如何立刻病好的事，在众百姓面前都说了出来。

48 He said to her, ＂Daughter, your faith has saved you; go in peace.＂

耶稣遂对她说：＂女儿，你的信德救了你，平安去吧！＂

49 While he was still speaking, someone from the synagogue official's house arrived and said, ＂Your daughter is dead; do not trouble the teacher any longer.＂

他还在说话时，有人从会堂长家里来说：＂你的女儿死了，不必烦劳师傅了。＂

50 On hearing this, Jesus answered him, ＂Do not be afraid; just have faith and she will be saved.＂

耶稣听了，就对他说：＂不要害怕，只管信，她必得救。＂

51 When he arrived at the house he allowed no one to enter with him except Peter and John and James, and the child's father and mother.

耶稣到了那家里，除了伯多禄、若望、雅各伯和女孩子的父母外，不让任何人同他进去。

52 16 All were weeping and mourning for her, when he said, ＂Do not weep any longer, for she is not dead, but sleeping.＂

众人都在痛哭哀吊女孩子。他却说：＂不要哭泣！她并没有死，只是睡着了。＂

53 And they ridiculed him, because they knew that she was dead.

那些明知她已死的人，就讥笑他。

54 But he took her by the hand and called to her, ＂Child, arise!＂

耶稣拿起她的手来，喊说：＂女孩，起来！＂

55 Her breath returned and she immediately arose. He then directed that she should be given something to eat.

她的灵魂回来了，她就立刻起来了。耶稣吩咐给她吃的。

56 Her parents were astounded, and he instructed them to tell no one what had happened.

她的父母惊讶的出神。耶稣却警告他们不要传扬这事。

Footnotes(注解)

1 [1-3] Luke presents Jesus as an itinerant preacher traveling in the company of the Twelve and of the Galilean women who are sustaining them out of their means. These Galilean women will later accompany Jesus on his journey to Jerusalem and become witnesses to his death (Luke 23:49) and resurrection (Luke 24:9-11, where Mary Magdalene and Joanna are specifically mentioned; cf also Acts 1:14). The association of women with the ministry of Jesus is most unusual in the light of the attitude of first-century Palestinian Judaism toward women. The more common attitude is expressed in John 4:27, and early rabbinic documents caution against speaking with women in public.

2 [4-21] The focus in this section is on how one should hear the word of God and act on it. It includes the parable of the sower and its explanation (Luke 8:4-15), a collection of sayings on how one should act on the word that is heard (Luke 8:16-18), and the identification of the mother and brothers of Jesus as the ones who hear the word and act on it (Luke 8:19-21). See also the notes on Matthew 13:1-53 and Mark 4:1-34.

3 [4-8] See the note on Matthew 13:3-8.

4 [11-15] On the interpretation of the parable of the sower, see the note on Matthew 13:18-23.

5 [16-18] These sayings continue the theme of responding to the word of God. Those who hear the word must become a light to others (Luke 8:16); even the mysteries of the kingdom that have been made known to the disciples (Luke 8:9-10) must come to light (Luke 8:17); a generous and persevering response to the word of God leads to a still more perfect response to the word.

6 [19] His brothers: see the note on Mark 6:3.

7 [21] The family of Jesus is not constituted by physical relationship with him but by obedience to the word of God. In this, Luke agrees with the Marcan parallel (Mark 3:31-35), although by omitting Mark 3:33 and especially Mark 3:20-21 Luke has softened the Marcan picture of Jesus' natural family. Probably he did this because Mary has already been presented in Luke 1:38 as the obedient handmaid of the Lord who fulfills the requirement for belonging to the eschatological family of Jesus; cf also Luke 11:27-28.

8 [22-56] This section records four miracles of Jesus that manifest his power and authority: (1) the calming of a storm on the lake (Luke 8:22-25); (2) the exorcism of a demoniac (Luke 8:26-39); (3) the cure of a hemorrhaging woman (Luke 8:40-48); (4) the raising of Jairus's daughter to life (49-56). They parallel the same sequence of stories at Mark 4:35-5:43.

9 [26] Gerasenes: other manuscripts read Gadarenes or Gergesenes. See also the note on Matthew 8:28. Opposite Galilee: probably Gentile territory (note the presence in the area of pigs--unclean animals to Jews) and an indication that the person who receives salvation (Luke 8:36) is a Gentile.

10 [30] What is your name?: the question reflects the popular belief that knowledge of the spirit's name brought control over the spirit. Legion: to Jesus' question the demon replies with a Latin word transliterated into Greek. The Roman legion at this period consisted of 5,000 to 6,000 foot soldiers; hence the name implies a very large number of demons.

11 [31] Abyss: the place of the dead (Romans 10:7) or the prison of Satan (Rev 20:3) or the subterranean ＂watery deep＂ that symbolizes the chaos before the order imposed by creation (Genesis 1:2).

12 [35] Sitting at his feet: the former demoniac takes the position of a disciple before the master (Luke 10:39; Acts 22:3).

13 [40-56] Two interwoven miracle stories, one a healing and the other a resuscitation, present Jesus as master over sickness and death. In the Lucan account, faith in Jesus is responsible for the cure (Luke 8:48) and for the raising to life (Luke 8:50).

14 [42] An only daughter: cf the son of the widow of Nain whom Luke describes as an ＂only＂ son (Luke 7:12; see also Luke 9:38).

15 [43] Afflicted with hemorrhages for twelve years: according to the Mosaic law (Lev 15:25-30) this condition would render the woman unclean and unfit for contact with other people.

16 [52] Sleeping: her death is a temporary condition; cf John 11:11-14.

Luke
Chapter 9

1 1 He summoned the Twelve and gave them power and authority over all demons and to cure diseases,

耶稣召集了那十二人来，赐给他们制伏一切魔鬼，并治疗疾病的能力和权柄，

2 and he sent them to proclaim the kingdom of God and to heal (the sick).

派遣他们去宣讲天主的国，并治好病人，

3 He said to them,＂Take nothing for the journey, 2 neither walking stick, nor sack, nor food, nor money, and let no one take a second tunic.

向他们说：＂你们在路上什么也不要带：也不要带棍杖，也不要带口袋，也不要带食物，也不要带银钱，也不要带两件内衣。

4 Whatever house you enter, stay there and leave from there.

你们无论进了那一家，就住在那里，直到从那里离去。

5 And as for those who do not welcome you, when you leave that town, shake the dust from your feet 3 in testimony against them.＂

人若不接待你们，你们要离开那城，拂去你们脚上的尘土，作为反对他们的证据。＂

6 Then they set out and went from village to village proclaiming the good news and curing diseases everywhere.

他们就出发，周游各乡村，宣传喜讯，到处治病。

7 4 Herod the tetrarch 5 heard about all that was happening, and he was greatly perplexed because some were saying,＂John has been raised from the dead＂;

分封侯黑落德听到发生的这一切事，犹豫不定，因为有些人说：＂若翰从死者中复活了。＂

8 others were saying,＂Elijah has appeared＂; still others,＂One of the ancient prophets has arisen.＂

但另有些人说：＂是厄里亚出现了。＂还有些人说：＂是一位古先知复活了。＂

9 6 But Herod said,＂John I beheaded. Who then is this about whom I hear such things?＂ And he kept trying to see him.

黑落德且说：＂若翰我已经斩首了；而这人到底是谁？关于他，我竟听到了这样的事！＂便想法看看他。

10 When the apostles returned, they explained to him what they had done. He took them and withdrew in private to a town called Bethsaida.

宗徒们回来，把所行的一切，报告给耶稣，他遂带着他们私自退往一座名叫贝特赛达的城去了。

11 The crowds, meanwhile, learned of this and followed him. He received them and spoke to them about the kingdom of God, and he healed those who needed to be cured.

群众一知道，也跟随他去了；他就迎接他们，给他们讲论天主的国，并治好了那些急需治疗的人。

12 As the day was drawing to a close, the Twelve approached him and said,＂Dismiss the crowd so that they can go to the surrounding villages and farms and find lodging and provisions; for we are in a deserted place here.＂

天将要黑的时候，那十二人前来对他说：＂请遣散群众，叫他们往四周村庄田舍里去投宿寻食，因为我们这里，是在荒野地方。＂

13 He said to them,＂Give them some food yourselves.＂ They replied,＂Five loaves and two fish are all we have, unless we ourselves go and buy food for all these people.＂

耶稣却向他们说：＂你们给他们吃的吧！＂他们答说：＂我们不过只有五个饼和两条鱼，除非我们亲自去给这一切人购买食物。

14 Now the men there numbered about five thousand. Then he said to his disciples,＂Have them sit down in groups of (about) fifty.＂

原来男人大约有五千。他却对自己的门徒说：＂叫他们分伙坐下，约五十人一伙。＂

15 They did so and made them all sit down.

门徒就照样做了，叫众人坐下。

16 Then taking 7 the five loaves and the two fish, and looking up to heaven, he said the blessing over them, broke them, and gave them to the disciples to set before the crowd.

他遂拿起那五个饼和那两条鱼来，望着天祝福了，擘开递给门徒，叫他们摆在群众前。

17 They all ate and were satisfied. And when the leftover fragments were picked up, they filled twelve wicker baskets.

众人吃了，也都饱了；把他们所剩的碎块，收集了十二筐。

18 8 9 Once when Jesus was praying in solitude, and the disciples were with him, he asked them,＂Who do the crowds say that I am?＂

有一天，耶稣独自祈祷，门徒同他在一起，他问他们说：＂众人说我是谁？＂

19 They said in reply,＂John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.'＂

他们回答说：＂有人说是洗者若翰；有人却说是厄里亚；还有人说是古时的一位先知复活了。＂

20 Then he said to them,＂But who do you say that I am?＂ Peter said in reply,＂The Messiah of God.＂ 10

他问他们说：＂但你们说我是谁呢？＂伯多禄回答说：＂天主的受傅者。＂21

21 He rebuked them and directed them not to tell this to anyone.

＂人子必须受许多苦，被长老、司祭长和经师们弃绝，并且要被杀；但第三天必要复活。＂

22 He said,＂The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.＂

＂人子必须受许多苦，被长老、司祭长和经师们弃绝，并且要被杀；但第三天必要复活。＂

23 Then he said to all,＂If anyone wishes to come after me, he must deny himself and take up his cross daily 11 and follow me.

他又对众人说：＂谁若愿意跟随我，该弃绝自己，天天背着自己的十字架跟随我。

24 For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.

因为谁若愿意救自己性命，必要丧失性命；但谁若为我的原故丧失自己的性命，这人必能救得性命。

25 What profit is there for one to gain the whole world yet lose or forfeit himself?

人纵然赚得了全世界，却丧失了自己，或赔上自己，为他有什益处呢？

26 Whoever is ashamed of me and of my words, the Son of Man will be ashamed of when he comes in his glory and in the glory of the Father and of the holy angels.

谁若以我和我的话为耻，将来人子在自己的光荣，和父及众圣天使的光荣中降来时，也要以这人为耻。

27 Truly I say to you, there are some standing here who will not taste death until they see the kingdom of God.＂

我确实告诉你们：站在这里的人中，就有几个在未尝到死味以前，必要看见天主的国。＂

28 12 13 About eight days after he said this, he took Peter, John, and James and went up the mountain to pray.

讲了这些道理以后，大约过了八天，耶稣带着伯多禄、若望和雅各伯上山去祈祷。

29 While he was praying his face changed in appearance and his clothing became dazzling white.

正当他祈祷时，他的面容改变，他的衣服洁白发光。

30 And behold, two men were conversing with him, Moses and Elijah, 14

忽然，有两个人，即梅瑟和厄里亚，同他谈话。

31 15 who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem.

他们出显在光耀中，谈论耶稣的去世，即他在耶路撒冷必要完成的事。

32 Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory 16 and the two men standing with him.

伯多禄和同他在一起的，都昏昏欲睡。他们一醒，就看见他的光耀和在他旁待立的两个人。

33 As they were about to part from him, Peter said to Jesus,＂Master, it is good that we are here; let us make three tents, 17 one for you, one for Moses, and one for Elijah.＂ But he did not know what he was saying.

那二人正要离开时，伯多禄对耶稣说：＂老师，我们在这里真好！让我们搭三个帐棚：一个为你，一个为梅瑟，一个为厄里亚。＂他原来不知道说什么了。

34 18 While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud.

他说这话的时候，有一片云彩遮蔽了他们。他们进入云彩时，门徒们就害怕起来。

35 19 Then from the cloud came a voice that said,＂This is my chosen Son; listen to him.＂

云中有声音说：＂这是我的儿子，我所拣选的，你们要听从他！＂

36 After the voice had spoken, Jesus was found alone. They fell silent and did not at that time 20 tell anyone what they had seen.

正有这声音时，只见耶稣独自一人。在那些日子，他们都守了秘密，把所见的事一点也没有告诉任何人。

37 21 On the next day, when they came down from the mountain, a large crowd met him.

第二天，他们从山上下来，一大群人来迎接他。

38 There was a man in the crowd who cried out,＂Teacher, I beg you, look at my son; he is my only child.

看，从群众中有一个人喊叫说：＂师傅，求你怜视我的儿子，因为他是我的独子；

39 For a spirit seizes him and he suddenly screams and it convulses him until he foams at the mouth; it releases him only with difficulty, wearing him out.

魔鬼一抓住他，便使他突然狂叫，使他痉挛至于吐沫，叫他筋疲力尽了，还是不肯离开他。

40 I begged your disciples to cast it out but they could not.＂

我求了你的门徒把魔鬼逐出，他们却不能。＂

41 Jesus said in reply,＂O faithless and perverse generation, how long will I be with you and endure you? Bring your son here.＂

耶稣回答说：＂哎！无信而败坏的世代！我同你们在一起，并容忍你们直到几时呢？领你的儿子到我这里来吧！＂

42 As he was coming forward, the demon threw him to the ground in a convulsion; but Jesus rebuked the unclean spirit, healed the boy, and returned him to his father.

当他走过来时，魔鬼还把他摔倒，使他痉挛。耶稣一叱责邪魔，就治好了孩子，把他交给了他的父亲。

43 And all were astonished by the majesty of God. While they were all amazed at his every deed, he said to his disciples,

众人都惊讶天主的伟大。

44 ＂Pay attention to what I am telling you. The Son of Man is to be handed over to men.＂

＂你们应谨记这些话：人子将要被交于人手中。＂

45 But they did not understand this saying; its meaning was hidden from them so that they should not understand it, and they were afraid to ask him about this saying.

但他们不明了这话，这话为他们还是蒙蔽着，不叫他们了解；他们又怕问他这话的意思。

46 22 An argument arose among the disciples about which of them was the greatest.

他们心中起了一个思想：谁是他们中最大的。

47 Jesus realized the intention of their hearts and took a child and placed it by his side

耶稣看透了他们的心思，就领来一个小孩子，叫他立在自己身边，

48 and said to them,＂Whoever receives this child in my name receives me, and whoever receives me receives the one who sent me. For the one who is least among all of you is the one who is the greatest.＂

对他们说：＂谁若为了我的名字收留这个小孩子，就是收留我；谁若收留我，就是收留那派遣我来的；因为在你们众人中最小的，这人才是最大的。＂

49 Then John said in reply,＂Master, we saw someone casting out demons in your name and we tried to prevent him because he does not follow in our company.＂

若望说：＂老师！我们曾看见一个人，因你的名字驱魔，就禁止了他，因为他不与我们同伙。＂

50 Jesus said to him,＂Do not prevent him, for whoever is not against you is for you.＂

耶稣却向他说：＂不要禁止！因为谁不反对你们，就是倾向你们。＂

51 23 24 25 When the days for his being taken up were fulfilled, he resolutely determined to journey to Jerusalem,

耶稣被接升天的日期，就快要来到，他遂决意面朝耶路撒冷走去，

52 26 and he sent messengers ahead of him. On the way they entered a Samaritan village to prepare for his reception there,

便打发使者在他在前面走；他们去了，进了撒马黎雅人的一个村庄，好为他准备住宿。

53 but they would not welcome him because the destination of his journey was Jerusalem.

人们却不收留他，因为他是面朝耶路撒冷去的。

54 When the disciples James and John saw this they asked,＂Lord, do you want us to call down fire from heaven to consume them?＂

雅各伯及若望两个门徒见了，便说：＂主，你愿意我们叫火自天降下，焚毁他们吗？＂

55 Jesus turned and rebuked them,

耶稣转过身来斥责了他们。

56 and they journeyed to another village.

他们遂又到别的村庄去了。

57 27 As they were proceeding on their journey someone said to him,＂I will follow you wherever you go.＂

他们正走的时侯，在路上有一个人对耶稣说：＂你不论往那里去，我要跟随你。＂

58 Jesus answered him,＂Foxes have dens and birds of the sky have nests, but the Son of Man 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。＂

59 And to another he said,＂Follow me.＂ But he replied,＂(Lord,) let me go first and bury my father.＂

又对另一个人说：＂你跟随我吧！＂那人却说：＂主，请许我先去埋葬我的父亲。＂

60 But he answered him,＂Let the dead bury their dead. 28 But you, go and proclaim the kingdom of God.＂

耶稣给他说：＂任凭死人去埋葬自己的死人吧！至于你，你要去宣扬天主的国。＂

61 And another said,＂I will follow you, Lord, but first let me say farewell to my family at home.＂

又有一个人说：＂主！我要跟随你！但是请许我先告别我的家人。＂

62 (To him) Jesus said,＂No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.＂

Footnotes(注解)

1 [1-6] Armed with the power and authority that Jesus himself has been displaying in the previous episodes, the Twelve are now sent out to continue the work that Jesus has been performing throughout his Galilean ministry: (1) proclaiming the kingdom (Luke 4:43; 8:1); (2) exorcising demons (Luke 4:33-37, 41; 8:26-39) and (3) healing the sick (Luke 4:38-40; 5:12-16, 17-26; 6:6-10; 7:1-10, 17, 22; Luke 8:40-56).

2 [3] Take nothing for the journey: the absolute detachment required of the disciple (Luke 14:33) leads to complete reliance on God (Luke 12:22-31).

3 [5] Shake the dust from your feet: see the note on Matthew 10:14.

4 [7-56] This section in which Luke gathers together incidents that focus on the identity of Jesus is introduced by a question that Herod is made to ask in this gospel:＂Who then is this about whom I hear such things?＂ (Luke 9:9) In subsequent episodes, Luke reveals to the reader various answers to Herod's question: Jesus is one in whom God's power is present and who provides for the needs of God's people (Luke 9:10-17); Peter declares Jesus to be＂the Messiah of God＂ (Luke 9:18-21); Jesus says he is the suffering Son of Man (Luke 22:43-45); Jesus is the Master to be followed, even to death (Luke 9:23-27); Jesus is God's son, his Chosen One (Luke 9:28-36).

5 [7] Herod the tetrarch: see the note on Luke 3:1.

6 [9] And he kept trying to see him: this indication of Herod's interest in Jesus prepares for Luke 13:31-33 and for Luke 23:8-12 where Herod's curiosity about Jesus' power to perform miracles remains unsatisfied.

7 [16] Then taking . . . : the actions of Jesus recall the institution of the Eucharist in Luke 22:19; see also the note on Matthew 14:19.

8 [18-22] This incident is based on Mark 8:27-33, but Luke has eliminated Peter's refusal to accept Jesus as suffering Son of Man (Mark 8:32) and the rebuke of Peter by Jesus (Mark 8:33). Elsewhere in the gospel, Luke softens the harsh portrait of Peter and the other apostles found in his Marcan source (cf Luke 22:39-46, which similarly lacks a rebuke of Peter that occurs in the source, Mark 14:37-38).

9 [18] When Jesus was praying in solitude: see the note on Luke 3:21.

10 [20] The Messiah of God: on the meaning of this title in first-century Palestinian Judaism, see the notes on Luke 2:11 and on Matthew 16:13-20 and Mark 8:27-30.

11 [23] Daily: this is a Lucan addition to a saying of Jesus, removing the saying from a context that envisioned the imminent suffering and death of the disciple of Jesus (as does the saying in Mark 8:34-35) to one that focuses on the demands of daily Christian existence.

12 [28-36] Situated shortly after the first announcement of the passion, death, and resurrection, this scene of Jesus' transfiguration provides the heavenly confirmation to Jesus' declaration that his suffering will end in glory (Luke 9:32); see also the notes on Matthew 17:1-8 and Mark 9:2-8.

13 [28] Up the mountain to pray: the＂mountain＂ is the regular place of prayer in Luke (see Luke 6:12; 22:39-41).

14 [30] Moses and Elijah: the two figures represent the Old Testament law and the prophets. At the end of this episode, the heavenly voice will identify Jesus as the one to be listened to now (Luke 9:35). See also the note on Mark 9:5.

15 [31] His exodus that he was going to accomplish in Jerusalem: Luke identifies the subject of the conversation as the exodus of Jesus, a reference to the death, resurrection, and ascension of Jesus that will take place in Jerusalem, the city of destiny (see Luke 9:51). The mention of exodus, however, also calls to mind the Israelite Exodus from Egypt to the promised land.

16 [32] They saw his glory: the glory that is proper to God is here attributed to Jesus (see Luke 24:26).

17 [33] Let us make three tents: in a possible allusion to the feast of Tabernacles, Peter may be likening his joy on the occasion of the transfiguration to the joyful celebration of this harvest festival.

18 [34] Over them: it is not clear whether them refers to Jesus, Moses, and Elijah, or to the disciples. For the cloud casting its shadow, see the note on Mark 9:7.

19 [35] Like the heavenly voice that identified Jesus at his baptism prior to his undertaking the Galilean ministry (Luke 3:22), so too here before the journey to the city of destiny is begun (Luke 9:51) the heavenly voice again identifies Jesus as Son. Listen to him: the two representatives of Israel of old depart (Luke 9:33) and Jesus is left alone (Luke 9:36) as the teacher whose words must be heeded (see also Acts 3:22).

20 [36] At that time: i.e., before the resurrection.

21 [37-43a] See the note on Mark 9:14-29.

22 [46-50] These two incidents focus on attitudes that are opposed to Christian discipleship: rivalry and intolerance of outsiders.

23 [9:51-18:14] The Galilean ministry of Jesus finishes with the previous episode and a new section of Luke's gospel begins, the journey to Jerusalem. This journey is based on Mark 10:1-52 but Luke uses his Marcan source only in Luke 18:15-19:27. Before that point he has inserted into his gospel a distinctive collection of sayings of Jesus and stories about him that he has drawn from Q, a collection of sayings of Jesus used also by Matthew, and from his own special traditions. All of the material collected in this section is loosely organized within the framework of a journey of Jesus to Jerusalem, the city of destiny, where his exodus (suffering, death, resurrection, ascension) is to take place (Luke 9:31), where salvation is accomplished, and from where the proclamation of God's saving word is to go forth (Luke 24:47; Acts 1:8). Much of the material in the Lucan travel narrative is teaching for the disciples. During the course of this journey Jesus is preparing his chosen Galilean witnesses for the role they will play after his exodus (Luke 9:31): they are to be his witnesses to the people (Acts 10:39; 13:31) and thereby provide certainty to the readers of Luke's gospel that the teachings they have received are rooted in the teachings of Jesus (Luke 1:1-4).

24 [51-55] Just as the Galilean ministry began with a rejection of Jesus in his hometown, so too the travel narrative begins with the rejection of him by Samaritans. In this episode Jesus disassociates himself from the attitude expressed by his disciples that those who reject him are to be punished severely. The story alludes to 2 Kings 1:10, 12 where the prophet Elijah takes the course of action Jesus rejects, and Jesus thereby rejects the identification of himself with Elijah.

25 [51] Days for his being taken up: like the reference to his exodus in Luke 9:31 this is probably a reference to all the events (suffering, death, resurrection, ascension) of his last days in Jerusalem. He resolutely determined: literally,＂he set his face.＂

26 [52] Samaritan: Samaria was the territory between Judea and Galilee west of the Jordan river. For ethnic and religious reasons, the Samaritans and the Jews were bitterly opposed to one another (see John 4:9).

27 [57-62] In these sayings Jesus speaks of the severity and the unconditional nature of Christian discipleship. Even family ties and filial obligations, such as burying one's parents, cannot distract one no matter how briefly from proclaiming the kingdom of God. The first two sayings are paralleled in Matthew 8:19-22; see also the notes there.

28 [60] Let the dead bury their dead: i.e., let the spiritually dead (those who do not follow) bury their physically dead. See also the note on Matthew 8:22.

Luke
Chapter 10

1 1 After this the Lord appointed seventy (-two) 2 others whom he sent ahead of him in pairs to every town and place he intended to visit.

此后，主另外选定了七十二人，派遣他们两个两个地在他前面，到他自己将要去的各城各地去。

2 He said to them, ＂The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.

他对他们说：＂庄稼多而工人少，所以你们应当求庄稼的主人，派遣工人来，收割他的庄稼。

3 Go on your way; behold, I am sending you like lambs among wolves.

你们去吧！看，我派遣你们犹如羔羊往狼群中。

4 3 Carry no money bag, no sack, no sandals; and greet no one along the way.

你们不要带钱囊，不要带口袋，也不要带鞋；路上也不要向人请安。

5 Into whatever house you enter, first say, ‘Peace to this household.' 4

不论进了那一家，先说：愿这一家平安！

6 If a peaceful person 5 lives there, your peace will rest on him; but if not, it will return to you.

那里如有和平之子，你们的和平就要停留在他身上；否则，仍归于你们。

7 Stay in the same house and eat and drink what is offered to you, for the laborer deserves his payment. Do not move about from one house to another.

你们要住在那一家，吃喝他们所供给的，因为工人自当有他的工资；你们不可从这一家挪到那一家。

8 Whatever town you enter and they welcome you, eat what is set before you,

不论进了那座城，人若接纳你们，给你们摆上什么，你们就吃什么。

9 cure the sick in it and say to them, ‘The kingdom of God is at hand for you.'

要医治城中的病人，并给他们说：天主的国已经临近你们了。

10 Whatever town you enter and they do not receive you, go out into the streets and say,

不论进了那座城，人如不接纳你们，你们就出来，到街市上说：

11 ‘The dust of your town that clings to our feet, even that we shake off against you.' Yet know this: the kingdom of God is at hand.

连你们城中粘在我们脚上的尘土，我们也要给你们拂下来；但是你们当知道：天主的国已经临近了。

12 I tell you, it will be more tolerable for Sodom on that day than for that town.

我告诉你们：在那一日，索多玛所受的惩罚，要比这座城容易忍受。＂

13 6 ＂Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes.

＂苛辣匝因啊，你是有祸的了！贝特赛达啊，你是有祸的了！因为在你们那里所行的异能，如果行在提洛及漆冬，她们早已披上苦衣，坐在灰尘中，而改过自新了。

14 But it will be more tolerable for Tyre and Sidon at the judgment than for you.

但是在审判时，提洛和漆冬所受的惩罚，要比你们容易忍受。

15 7 And as for you, Capernaum, 'Will you be exalted to heaven? You will go down to the netherworld.'＂

还有你，葛法翁啊！莫非你要被高举到天上吗？将来你必被推下阴府。

16 Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me.＂

听你们的，就是听我；拒绝你们的，就是拒绝我；拒绝我的，就是拒绝那派遣我的。＂

17 The seventy (-two) returned rejoicing, and said, ＂Lord, even the demons are subject to us because of your name.＂

那七十二人欢喜地归来，说：＂主！因着你的名号，连恶魔都屈服于我们。＂

18 Jesus said, ＂I have observed Satan fall like lightning 8 from the sky.

耶稣向他们说：＂我看见撒殚如同闪电一般自天跌下。

19 Behold, I have given you the power‘to tread upon serpents' and scorpions and upon the full force of the enemy and nothing will harm you.

看我已经授予你们权柄，使你们践踏在蛇蝎上，并能制伏仇敌的一切势力，没有什么能伤害你们。

20 Nevertheless, do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven.＂

但是，你们不要因为魔鬼屈服于你们的这件事而喜欢，你们应当喜欢的，乃是因为你们的名字，已经登记在天上了。＂

21 At that very moment he rejoiced (in) the holy Spirit and said, ＂I give you praise, 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. 9 Yes, Father, such has been your gracious will.

就在那时刻，耶稣因圣神而欢欣说：＂父啊！天地的主宰，我称谢你，因为你将这些事瞒住了智慧及明达的人，而启示了给小孩子。是的，父啊！你原来喜欢这样做。

22 All things have been handed over to me by my Father. No one knows who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son wishes to reveal him.＂

我父将一切都交给我，除了父，没有一个认识子是谁，除了子及子所愿启示的人外，也没有一个认识父是谁的。＂

23 Turning to the disciples in private he said, ＂Blessed are the eyes that see what you see.

耶稣转过身来私下对门徒说：＂见你们所见之事的眼睛是有福的。

24 For I say to you, many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.＂

我告诉你们：曾经有许多先知及君王希望看你们所见的，而没有看见；听你们所听的，而没有听到。

25 10 There was a scholar of the law 11 who stood up to test him and said, ＂Teacher, what must I do to inherit eternal life?＂

有一个法学士起来，试探耶稣说：＂师傅，我应当做什么，才能获得永生？＂

26 Jesus said to him, ＂What is written in the law? How do you read it?＂

耶稣对他说：＂法律上记载了什么？你是怎样读的？＂

27 He said in reply, ＂You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself.＂

他答说：＂你应当全心、全灵、全力、全意爱上主，你的天主，并爱近人如你自己。＂

28 He replied to him, ＂You have answered correctly; do this and you will live.＂

耶稣向他说：＂你答应得对。你这样做，必得生活。＂

29 But because he wished to justify himself, he said to Jesus, ＂And who is my neighbor?＂

但是，他愿意显示自己理直，又对耶稣说：＂毕竟谁是我的近人？＂

30 Jesus replied, ＂A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead.

耶稣答说：＂有一个人从耶路撒冷下来，到耶里哥去，遭遇了强盗；他们剥去他的衣服，并加以击伤，将他半死半活的丢下走了。

31 12 A priest happened to be going down that road, but when he saw him, he passed by on the opposite side.

正巧有一个司祭在那条路上下来，看了看他，便从旁边走过去。

32 Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side.

又有一个肋未人，也是一样；他到了那里，看了看，也从旁边走过去。

33 But a Samaritan traveler who came upon him was moved with compassion at the sight.

但有一个撒马黎雅人，路过他那里，一看见就动了怜悯的心，

34 He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn and cared for him.

遂上前，在他的伤处注上油与酒，包扎好了，又扶他骑上自己的牲口，把他到带客店里，小心照料他。

35 The next day he took out two silver coins and gave them to the innkeeper with the instruction,‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.'

第二天，取出两个银钱交给店主说：请你小心看护他！不论余外花费多少，等我回来时，必要补还你。

36 Which of these three, in your opinion, was neighbor to the robbers' victim?＂

你以为这三个人中，谁是那遭遇那强盗者的近人呢？＂

37 He answered, ＂The one who treated him with mercy.＂ Jesus said to him, ＂Go and do likewise.＂

那人答说：＂是怜悯他的那人。＂耶稣遂给他说：＂你去，也照样做吧！＂

38 13 As they continued their journey he entered a village where a woman whose name was Martha welcomed him.

他们走路的时候，耶稣进了一个村庄。有一个名叫玛尔大的女人，把耶稣接到家中。

39 14 She had a sister named Mary (who) sat beside the Lord at his feet listening to him speak.

她有一个妹妹，名叫玛利亚，坐在主的脚前听他讲话。

40 Martha, burdened with much serving, came to him and said, ＂Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.＂

玛尔大为伺候耶稣，忙碌不已，便上前来说：＂主！我的妹妹丢下我一个人伺候，你不介意吗？请叫她来帮助我吧！＂

41 The Lord said to her in reply, ＂Martha, Martha, you are anxious and worried about many things.

主回答她说：＂玛尔大，玛尔大！你为了许多事操心忙碌，

42 15 There is need of only one thing. Mary has chosen the better part and it will not be taken from her.＂

其实需要的惟有一件。玛利亚选择了更好的一份，是不能从她夺去的。＂

Footnotes(注解)

1 [1-12] Only the Gospel of Luke contains two episodes in which Jesus sends out his followers on a mission: the first (Luke 10:1-6) is based on the mission in Mark 6:6b-13 and recounts the sending out of the Twelve; here in Luke 10:1-12 a similar report based on Q becomes the sending out of seventy-two in this gospel. The episode continues the theme of Jesus preparing witnesses to himself and his ministry. These witnesses include not only the Twelve but also the seventy-two who may represent the Christian mission in Luke's own day. Note that the instructions given to the Twelve and to the seventy-two are similar and that what is said to the seventy-two in Luke 10:4 is directed to the Twelve in Luke 22:35.

2 [1] Seventy[-two]: important representatives of the Alexandrian and Caesarean text types read ＂seventy,＂ while other important Alexandrian texts and Western readings have ＂seventy-two.＂

3 [4] Carry no money bag . . . greet no one along the way: because of the urgency of the mission and the singlemindedness required of missionaries, attachment to material possessions should be avoided and even customary greetings should not distract from the fulfillment of the task.

4 [5] First say, ＂Peace to this household': see the notes on Luke 2:14 and Matthew 10:13.

5 [6] A peaceful person: literally, ＂a son of peace.＂

6 [13-16] The call to repentance that is a part of the proclamation of the kingdom brings with it a severe judgment for those who hear it and reject it.

7 [15] The netherworld: the underworld, the place of the dead (Acts 2:27, 31) here contrasted with heaven; see also the note on Matthew 11:23.

8 [18] I have observed Satan fall like lightning: the effect of the mission of the seventy-two is characterized by the Lucan Jesus as a symbolic fall of Satan. As the kingdom of God is gradually being established, evil in all its forms is being defeated; the dominion of Satan over humanity is at an end.

9 [21] Revealed them to the childlike: a restatement of the theme announced in Luke 8:10: the mysteries of the kingdom are revealed to the disciples. See also the note on Matthew 11:25-27.

10 [25-37] In response to a question from a Jewish legal expert about inheriting eternal life, Jesus illustrates the superiority of love over legalism through the story of the good Samaritan. The law of love proclaimed in the ＂Sermon on the Plain＂ (Luke 6:27-36) is exemplified by one whom the legal expert would have considered ritually impure (see John 4:9). Moreover, the identity of the ＂neighbor＂ requested by the legal expert (Luke 10:29) turns out to be a Samaritan, the enemy of the Jew (see the note on Luke 9:52).

11 [25] Scholar of the law: an expert in the Mosaic law, and probably a member of the group elsewhere identified as the scribes (Luke 5:21).

12 [31-32] Priest . . . Levite: those religious representatives of Judaism who would have been expected to be models of ＂neighbor＂ to the victim pass him by.

13 [38-42] The story of Martha and Mary further illustrates the importance of hearing the words of the teacher and the concern with women in Luke.

14 [39] Sat beside the Lord at his feet: it is remarkable for first-century Palestinian Judaism that a woman would assume the posture of a disciple at the master's feet (see also Luke 8:35; Acts 22:3), and it reveals a characteristic attitude of Jesus toward women in this gospel (see Luke 8:2-3).

15 [42] There is need of only one thing: some ancient versions read, ＂there is need of few things＂; another important, although probably inferior, reading found in some manuscripts is, ＂there is need of few things, or of one.＂

Luke
Chapter 11

1 1 2 He was praying in a certain place, and when he had finished, one of his disciples said to him, ＂Lord, teach us to pray just as John taught his disciples.＂

有一次，耶稣在一个地方祈祷，停止以后，他的一个门徒对他说：＂主，请教给我们祈祷，如同若翰教给了他的门徒一样。＂

2 3 He said to them, ＂When you pray, say: Father, hallowed be your name, your kingdom come.

耶稣给他们说：＂你们祈祷时要说：父啊！愿你的名被尊为圣，愿你的国来临！

3 Give us each day our daily bread 4

我们的日用粮，求你天天赐给我们！

4 and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test.＂

宽免我们的罪过，因为我们自己也宽免所有亏负我们的人；不要让我们陷入诱惑。＂

5 And he said to them, ＂Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread,

耶稣对他们说：＂你们中间谁有一个朋友，半夜去他那里，给他说：朋友，借给我三个饼罢！

6 for a friend of mine has arrived at my house from a journey and I have nothing to offer him,'

因为我的朋友行路到了我这里，我没有什么可以款待他。

7 and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.'

那人从里面回答说：不要烦扰我了！门已经关上，我的孩子们同我一起在床上，我不能起来给你。

8 I tell you, if he does not get up to give him the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence.

我告诉你们：他纵然不为了他是朋友的原故，而起来给他，也要因他恬不知耻地切求而起来，给他所需要的一切。

9 ＂And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you.

所以，我告诉你们：你们求，必要给你们；你们找，必要找着；你们敲，必要给你们开。

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

因为凡求的，就必得到；找的，就必找到；敲的，就必给他开。

11 What father among you would hand his son a snake when he asks for a fish?

你们中间那有为父亲的，儿子向他求饼，反而给他石头呢？或是求鱼，反将蛇当鱼给他呢？

12 Or hand him a scorpion when he asks for an egg?

或者求鸡蛋，反将蝎子给他呢？

13 If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the holy Spirit 5 to those who ask him?＂

你们纵然不善，尚且知道把好东西给你们的儿女，何况在天之父，有不更将圣神赐与求他的人吗？＂

14 He was driving out a demon (that was) mute, and when the demon had gone out, the mute person spoke and the crowds were amazed.

耶稣驱逐一个魔鬼──他是使人喑哑的魔鬼；他出去以后，哑吧便说出话来，群众都惊讶不止。

15 Some of them said, ＂By the power of Beelzebul, the prince of demons, he drives out demons.＂

但是，其中有人说：＂他是仗赖魔王贝耳则步驱魔。＂

16 Others, to test him, asked him for a sign from heaven.

另一些人试探耶稣，向他要求一个自天而来的征兆。

17 But he knew their thoughts and said to them, ＂Every kingdom divided against itself will be laid waste and house will fall against house.

耶稣知道了他们的心意，便给他们说：＂凡是一国自相纷争，必成废墟，一家一家的败落。

18 And if Satan is divided against himself, how will his kingdom stand? For you say that it is by Beelzebul that I drive out demons.

如果撒殚自相纷争，他的国如何能存立呢？因为你们说我仗赖贝耳则步驱魔。

19 If I, then, drive out demons by Beelzebul, by whom do your own people 6 drive them out? Therefore they will be your judges.

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

20 But if it is by the finger of God that (I) drive out demons, then the kingdom of God has come upon you.

如果我是仗赖天主的手指驱魔，那么，天主的国已来到你们中间了。

21 When a strong man fully armed guards his palace, his possessions are safe.

几时壮士佩带武器，看守自己的宅舍，他的财产，必能安全。

22 But when one stronger 7 than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils.

但是，如果有个比他强壮的来战胜他，必会把他所依仗的一切器械都夺去，而瓜分他的赃物。

23 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；不同我收集的，就是分散。＂

24 ＂When an unclean spirit goes out of someone, it roams through arid regions searching for rest but, finding none, it says, 'I shall return to my home from which I came.'

＂邪魔从人身上出去后，走遍干旱之地，寻找一个安息之所，却没有找着；他于是说：我要回到我出来的那屋里去。

25 But upon returning, it finds it swept clean and put in order.

他来到后，见里面已打扫清洁，装饰整齐，

26 Then it goes and brings back seven other spirits more wicked than itself who move in and dwell there, and the last condition of that person is worse than the first.＂

就去，另外带了七个比自己更恶的魔鬼来，进去，住在那里；那人末后的处境，比先前就更坏了。＂

27 8 While he was speaking, a woman from the crowd called out and said to him, ＂Blessed is the womb that carried you and the breasts at which you nursed.＂

耶稣说这些话的时候，人群中，有一个妇人高声向他说：＂怀过你的胎，及你所吮吸过的乳房，是有福的！＂

28 He replied, ＂Rather, blessed are those who hear the word of God and observe it.＂

耶稣却说：＂可是那听天主的话而遵行的人，更是有福的！＂

29 9 While still more people gathered in the crowd, he said to them, ＂This generation is an evil generation; it seeks a sign, but no sign will be given it, except the sign of Jonah.

群众集合拢来的时候，耶稣开始说：＂这一世代是一邪恶的世代：它要求征兆，除了约纳的征兆外，必不给它任何其它征兆。

30 Just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation.

因为，有如约纳为尼尼微人是个征兆，将来人子为这一世代也是这样。

31 At the judgment the queen of the south will rise with the men of this generation and she will condemn them, 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，定他们的罪，因为她从地极来，听撒罗满的智慧；看，这里有一位大于撒罗满的！

32 At the judgment the men of Nineveh will arise with this generation and condemn it, because at the preaching of Jonah they repented, 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！＂

33 ＂No one who lights a lamp hides it away or places it (under a bushel basket), but on a lampstand so that those who enter might see the light.

＂没有人点灯放在窖中，或置于斗下的，而是放在灯台上，让进来的人看见光明。

34 The lamp of the body is your eye. When your eye is sound, then your whole body is filled with light, but when it is bad, then your body is in darkness.

你的眼睛就是身体的灯。几时你的眼睛纯洁，你全身就光明；但如果邪恶，你全身就黑暗。

35 Take care, then, that the light in you not become darkness.

为此，你要小心，不要叫你内里的光成了黑暗。

36 If your whole body is full of light, and no part of it is in darkness, then it will be as full of light as a lamp illuminating you with its brightness.＂

所以，如果你全身光明，丝毫没有黑暗之处，一切必要光明，有如灯光照耀你一样。＂

37 10 After he had spoken, a Pharisee invited him to dine at his home. He entered and reclined at table to eat.

耶稣正说话的时候，有一个法利塞人请他到自己家中用饭，耶稣进去便入了席。

38 The Pharisee was amazed to see that he did not observe the prescribed washing before the meal.

那个法利塞人一看见，就怪异耶稣饭前不先洗手。

39 The Lord said to him, ＂Oh you Pharisees! Although you cleanse the outside of the cup and the dish, inside you are filled with plunder and evil.

但主对他说：＂你们法利塞人洗净杯盘的外面，而你们心中却满是劫夺与邪恶。

40 You fools! Did not the maker of the outside also make the inside?

胡涂人哪！那造外面的，不是也造了里面吗？

41 But as to what is within, give alms, and behold, everything will be clean for you.

只要把你们杯盘里面的施舍了，那么，一切对你们便都洁净了。

42 Woe to you Pharisees! You pay tithes of mint and of rue and of every garden herb, but you pay no attention to judgment and to love for God. These you should have done, without overlooking the others.

但是，祸哉，你们法利塞人！因为你们把薄荷、茴香及各种菜蔬捐献十分之一，反而将公义及爱天主的义务忽略过去：这些固然该作，那些也不可忽略。

43 Woe to you Pharisees! You love the seat of honor in synagogues and greetings in marketplaces.

祸哉，你们法利塞人！因为你们在会堂里爱坐上座，在街市上爱受人致敬。

44 Woe to you! You are like unseen graves 11 over which people unknowingly walk.＂

祸哉，你们！因为你们就如同不显露的坟墓，人在上面行走，也不知道。＂

45 Then one of the scholars of the law 12 said to him in reply, ＂Teacher, by saying this you are insulting us too.＂

有一个法学士回答耶稣说：＂师傅，你说这些话，连我们也侮辱了。＂

46 And he said, ＂Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them.

耶稣说：＂祸哉，你们这些法学士！因为你们加给人不堪负荷的重担，而你们自己对重担连一个指头也不肯动一下。

47 Woe to you! You build the memorials of the prophets whom your ancestors killed.

祸哉，你们！你们修建先知的坟墓，而你们的祖先却杀害了他们，

48 Consequently, you bear witness and give consent to the deeds of your ancestors, for they killed them and you do the building.

可见你们证明，并且赞成你们祖先所行的事，因为他们杀害了先知，而你们却修建先知的坟墓。

49 Therefore, the wisdom of God said, ‘I will send to them prophets and apostles; 13 some of them they will kill and persecute'

为此，天主的智慧曾说过：我将要派遣先知及使者到他们那里，其中有的，他们要杀死；有的，他们要迫害，

50 in order that this generation might be charged with the blood of all the prophets shed since the foundation of the world,

为使从创造世界以来，所流众先知的血，都要向这一代追讨，

51 from the blood of Abel to the blood of Zechariah 14 who died between the altar and the temple building. Yes, I tell you, this generation will be charged with their blood!

从亚伯尔的血，到丧亡在祭坛与圣所之间的则加黎雅的血，的确，我告诉你们：都要向这一代追讨。

52 Woe to you, scholars of the law! You have taken away the key of knowledge. You yourselves did not enter and you stopped those trying to enter.＂

祸哉，你们法学士！因为你们拿走了智识的钥匙，自己不进去，那愿意进去的，你们也加以阻止。＂

53 When he left, the scribes and Pharisees began to act with hostility toward him and to interrogate him about many things,

耶稣从那里出来以后，经师们及法利塞人开始严厉追逼他，盘问他许多的事，

54 for they were plotting to catch him at something he might say.

窥伺他，要从他口中抓到语病。

Footnotes(注解)

1 [1-13] Luke presents three episodes concerned with prayer. The first (Luke 11:1-4) recounts Jesus teaching his disciples the Christian communal prayer, the ＂Our Father＂; the second (Luke 11:5-8), the importance of persistence in prayer; the third (Luke 11:9-13), the effectiveness of prayer.

2 [1-4] The Matthean form of the ＂Our Father＂ occurs in the ＂Sermon on the Mount＂ (Matthew 6:9-15); the shorter Lucan version is presented while Jesus is at prayer (see the note on Luke 3:21) and his disciples ask him to teach them to pray just as John taught his disciples to pray. In answer to their question, Jesus presents them with an example of a Christian communal prayer that stresses the fatherhood of God and acknowledges him as the one to whom the Christian disciple owes daily sustenance (Luke 11:3), forgiveness (Luke 11:4), and deliverance from the final trial (Luke 11:4). See also the notes on Matthew 6:9-13.

3 [2] Your kingdom come: in place of this petition, some early church Fathers record: ＂May your holy Spirit come upon us and cleanse us,＂ a petition that may reflect the use of the ＂Our Father＂ in a baptismal liturgy.

4 [3-4] Daily bread: see the note on Matthew 6:11. The final test: see the note on Matthew 6:13.

5 [13] The holy Spirit: this is a Lucan editorial alteration of a traditional saying of Jesus (see Matthew 7:11). Luke presents the gift of the holy Spirit as the response of the Father to the prayer of the Christian disciple.

6 [19] Your own people: the Greek reads ＂your sons.＂ Other Jewish exorcists (see Acts 19:13-20), who recognize that the power of God is active in the exorcism, would themselves convict the accusers of Jesus. See also the note on Matthew 12:27.

7 [22] One stronger: i.e., Jesus. Cf Luke 3:16 where John the Baptist identifies Jesus as ＂more powerful than I.＂

8 [27-28] The beatitude in Luke 11:28 should not be interpreted as a rebuke of the mother of Jesus; see the note on Luke 8:21. Rather, it emphasizes (like Luke 2:35) that attentiveness to God's word is more important than biological relationship to Jesus.

9 [29-32] The ＂sign of Jonah＂ in Luke is the preaching of the need for repentance by a prophet who comes from afar. Cf Matthew 12:38-42 (and see the notes there) where the ＂sign of Jonah＂ is interpreted by Jesus as his death and resurrection.

10 [37-54] This denunciation of the Pharisees (Luke 11:39-44) and the scholars of the law (Luke 11:45-52) is set by Luke in the context of Jesus' dining at the home of a Pharisee. Controversies with or reprimands of Pharisees are regularly set by Luke within the context of Jesus' eating with Pharisees (see Luke 5:29-39; 7:36-50; 14:1-24). A different compilation of similar sayings is found in Matthew 23 (see also the notes there).

11 [44] Unseen graves: contact with the dead or with human bones or graves (see Numbers 19:16) brought ritual impurity. Jesus presents the Pharisees as those who insidiously lead others astray through their seeming attention to the law.

12 [45] Scholars of the law: see the note on Luke 10:25.

13 [49] I will send to them prophets and apostles: Jesus connects the mission of the church (apostles) with the mission of the Old Testament prophets who often suffered the rebuke of their contemporaries.

14 [51] From the blood of Abel to the blood of Zechariah: the murder of Abel is the first murder recounted in the Old Testament (Genesis 4:8). The Zechariah mentioned here may be the Zechariah whose murder is recounted in 2 Chron 24:20-22, the last murder presented in the Hebrew canon of the Old Testament.

Luke
Chapter 12

1 1 Meanwhile, so many people were crowding together that they were trampling one another underfoot. He began to speak, first to his disciples, ＂Beware of the leaven--that is, the hypocrisy--of the Pharisees.

那时，有成千累万的群众集合拢来，竟至互相践踏。耶稣开始先对自己的门徒说：＂你们要谨访法利塞人的酵母，即他们的虚伪。

2 2 ＂There is nothing concealed that will not be revealed, nor secret that will not be known.

但是，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。

3 Therefore whatever you have said in the darkness will be heard in the light, and what you have whispered behind closed doors will be proclaimed on the housetops.

因此，你们在暗处所说的，将来必要在明处被人听见；在内室附耳所说的，将来必要在屋顶上张扬出来。

4 I tell you, my friends, do not be afraid of those who kill the body but after that can do no more.

我告诉你们做我朋友的人们：你们不要害怕那些杀害肉身，而后不能更有所为的人。

5 I shall show you whom to fear. Be afraid of the one who after killing has the power to cast into Gehenna; 3 yes, I tell you, be afraid of that one.

我要指给你们，谁是你们所应怕的：你们应当害怕杀了以后，有权柄把人投入地狱的那一位；的确，我告诉你们:应当害怕这一位！

6 Are not five sparrows sold for two small coins? 4 Yet not one of them has escaped the notice of God.

五只麻雀不是卖两文铜钱吗？然而在天主前，他们中没有一只被遗忘的。

7 Even the hairs of your head have all been counted. Do not be afraid. You are worth more than many sparrows.

就是你们的头发，也一一被数过了；你们不要害怕！你们比许多麻雀尊贵多了。

8 I tell you, everyone who acknowledges me before others the Son of Man will acknowledge before the angels of God.

我告诉你们:凡在人前承认我的，人子将来也要在天主的使者前承认他；

9 But whoever denies me before others will be denied before the angels of God.

在人前否认我的，将来在天主的使者前也要被否认。

10 5 ＂Everyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the holy Spirit will not be forgiven.

凡出言干犯人子的，尚可获得赦免；但是，亵渎圣神的人，决不能获得赦免。

11 When they take you before synagogues and before rulers and authorities, do not worry about how or what your defense will be or about what you are to say.

当人押送你们到会堂，到官长及有权柄的人面前时，你们不要思虑怎样申辩，或说什么话，

12 For the holy Spirit will teach you at that moment what you should say.＂

因为在那个时刻，圣神必要教给你们应说的话。＂

13 6 Someone in the crowd said to him, ＂Teacher, tell my brother to share the inheritance with me.＂

人群中有一个人向耶稣说:＂师傅，请吩咐我的兄弟与我分家罢！＂

14 He replied to him, ＂Friend, who appointed me as your judge and arbitrator?＂

耶稣对他说:＂人哪，谁立了我做你们的判官及分家人呢？＂

15 Then he said to the crowd, ＂Take care to guard against all greed, for though one may be rich, one's life does not consist of possessions.＂

遂对他们说：＂你们要谨慎，躲避一切贪婪，因为一个人纵然富裕，他的生命并不在于他的资产。＂

16 Then he told them a parable. ＂There was a rich man whose land produced a bountiful harvest.

耶稣对他们设了一个比喻说:＂有一个富人，他的田地出产丰富。

17 He asked himself,‘What shall I do, for I do not have space to store my harvest?'

他心里想道:我可怎么办呢？因为我已没有地方收藏我的物产。

18 And he said,‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods

他遂说:我要这样做:我要拆毁我的仓房，另建更大的，好在那里收藏我的一切谷类及财物。

19 and I shall say to myself, ＂Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!＂

以后，我要对我的灵魂说:灵魂哪！你存有大量的财物，足够多年之用，你休息罢！吃喝宴乐罢！

20 But God said to him,‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?'

天主却给他说:胡涂人哪！今夜就要索回你的灵魂，你所备置的，将归谁呢？

21 Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.＂ 7

那为自己厚积财产而不在天主前致富的，也是如此。＂

22 He said to (his) disciples, ＂Therefore I tell you, do not worry about your life and what you will eat, or about your body and what you will wear.

耶稣对他的门徒说：＂为此，我告诉你们:不要为生命思虑吃什么，也不要为身体思虑穿什么，

23 For life is more than food and the body more than clothing.

因为生命贵于食物，身体贵于衣服。

24 Notice the ravens: they do not sow or reap; they have neither storehouse nor barn, yet God feeds them. How much more important are you than birds!

你们看看乌鸦，它们不播种，也不收割；它们没有库房，也没有仓廪，天主尚且养活它们，你们比起飞鸟更要尊贵多少呢？

25 Can any of you by worrying add a moment to your lifespan?

你们中谁能运用思虑，使自己的寿数增加一肘呢？

26 If even the smallest things are beyond your control, why are you anxious about the rest?

如果你们连极小的事还做不来，为什么要思虑别的事呢？

27 Notice how the flowers grow. They do not toil or spin. But I tell you, not even Solomon in all his splendor was dressed like one of them.

你们看看百合花，是怎样生长的:它们不劳作，也不纺织；可是，我告诉你们：连撒罗满在他极盛的荣华时所披戴的，也不如这些花中的一朵。

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

田野间的野草，今天还在，明天就投入炉中，天主尚且这样装饰，何况你们呢！小信德的人啊！

29 As for you, do not seek what you are to eat and what you are to drink, and do not worry anymore.

你们不要谋求吃什么，喝什么，也不要忧愁挂心，

30 All the nations of the world seek for these things, and your Father knows that you need them.

因为这一切都是世上的外邦人所寻求的，至于你们，你们的父知道你们需要这些。

31 Instead, seek his kingdom, and these other things will be given you besides.

你们只要寻求他的国，这些自会加给你们。＂

32 Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom.

＂你们小小的羊群，不要害怕！因为你们的父喜欢把天国赐给你们。

33 Sell your belongings and give alms. Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy.

要变卖你们所有的来施舍，为你们自己备下经久不朽的钱囊，在天上备下取用不尽的宝藏；那里盗贼不能走近，蠹虫也不能损坏，

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

因为你们的宝藏在那里，你们的心也必在那里。＂

35 8 ＂Gird your loins and light your lamps

＂要把你们的腰束起，把灯点着；

36 and be like servants who await their master's return from a wedding, ready to open immediately when he comes and knocks.

应当如同那些等候自己的主人，由婚宴回来的人，为的是主人来到，一敲门，立刻就给他开门。

37 Blessed are those servants whom the master finds vigilant on his arrival. Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them.

主人来到时，遇见醒寤着的那些仆人，是有福的。我实在告诉你们：主人要束上腰，请他们坐席，自己前来伺候他们。

38 And should he come in the second or third watch and find them prepared in this way, blessed are those servants.

他二更来也罢，三更来也罢，若遇见这样，那些人才是有福的。

39 Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into.

你们应该明白这一点:如果家主知道盗贼何时要来，【他必要醒寤，】决不容自己的房屋被挖穿。

40 You also must be prepared, for at an hour you do not expect, the Son of Man will come.＂

你们也应当准备，因为在你们不料想的时辰，人子就来了。＂

41 Then Peter said, ＂Lord, is this parable meant for us or for everyone?＂

伯多禄说：＂主，你讲的这个比喻，是为我们呢，还是为众人？＂

42 And the Lord replied, ＂Who, then, is the faithful and prudent steward whom the master will put in charge of his servants to distribute (the) food allowance at the proper time?

主说:＂究竟谁是那忠信及精明的管家，主人派他管理自己的家仆，按时配给食粮？

43 Blessed is that servant whom his master on arrival finds doing so.

主人来时，看见他如此行事，那仆人才是有福的。

44 Truly, I say to you, he will put him in charge of all his property.

我实话告诉你们:主人必要委派他，管理自己的一切财产。

45 But if that servant says to himself, ‘My master is delayed in coming,' 9 and begins to beat the menservants and the maidservants, to eat and drink and get drunk,

如果那个仆人心里说:我的主人必然迟来；他便开始拷打仆婢，也吃也喝也醉酒。

46 then that servant's master will come on an unexpected day and at an unknown hour and will punish him severely and assign him a place with the unfaithful.

在他不期待的日子，不知觉的时刻，那仆人的主人要来，必要铲除他，使他与不信者遭受同样的命运。

47 That servant who knew his master's will but did not make preparations nor act in accord with his will shall be beaten severely;

那知道主人的旨意，而偏不准备，或竟不奉行他旨意的仆人，必然要多受拷打；

48 and the servant who was ignorant of his master's will but acted in a way deserving of a severe beating shall be beaten only lightly. Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.

那不知道而做了应受拷打之事的，要少受拷打。给谁的多，向谁要的也多；交托谁的多，向谁索取的也格外多。＂

49 10 ＂I have come to set the earth on fire, and how I wish it were already blazing!

＂我来是为把火投在地上，我是多么切望它已经燃烧起来！

50 11 There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished!

我有一种应受的洗礼，我是如何焦急，直到它得以完成！

51 Do you think that I have come to establish peace on the earth? No, I tell you, but rather division.

你们以为我来是给地上送和平吗？不，我告诉你们:而是来送分裂。

52 From now on a household of five will be divided, three against two and two against three;

因为从今以后，一家五口的，将要分裂:三个反对两个，两个反对三个。

53 a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law.＂

他们将要分裂:父亲反对儿子，儿子反对父亲；母亲反对女儿，女儿反对母亲；婆母反对儿媳，儿媳反对婆母。＂

54 He also said to the crowds, ＂When you see (a) cloud rising in the west you say immediately that it is going to rain--and so it does;

耶稣又向群众说：＂几时你们看见云彩由西方升起，立刻就说:要下大雨了；果然是这样。

55 and when you notice that the wind is blowing from the south you say that it is going to be hot--and so it is.

几时南风吹来，就说：天要热了；果然是这样。

56 You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time?

假善人哪！你们知道观察地上及天上的气象，怎么不能观察这个时机呢？

57 ＂Why do you not judge for yourselves what is right?

你们为什么不能由自己来辨别正义的事呢？

58 If you are to go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into prison.

当你同你的对头去见官长时，尚在路上，你得设法与他了结，怕他拉你到法官前，法官把你交给刑役，而刑役把你押在狱中。

59 I say to you, you will not be released until you have paid the last penny.＂ 12

我告诉你：非等你还清最后的一分钱，断不能从那里出来。＂

Footnotes(注解)

1 [1] See the notes on Mark 8:15 and Matthew 16:5-12.

2 [2-9] Luke presents a collection of sayings of Jesus exhorting his followers to acknowledge him and his mission fearlessly and assuring them of God's protection even in times of persecution. They are paralleled in Matthew 10:26-33.

3 [5] Gehenna: see the note on Matthew 5:22.

4 [6] Two small coins: the Roman copper coin, the assarion (Latin as), was worth about one-sixteenth of a denarius (see the note on Luke 7:41).

5 [10-12] The sayings about the holy Spirit are set in the context of fearlessness in the face of persecution (Luke 12:2-9; cf Matthew 12:31-32). The holy Spirit will be presented in Luke's second volume, the Acts of the Apostles, as the power responsible for the guidance of the Christian mission and the source of courage in the face of persecution.

6 [13-34] Luke has joined together sayings contrasting those whose focus and trust in life is on material possessions, symbolized here by the rich fool of the parable (Luke 12:16-21), with those who recognize their complete dependence on God (Luke 12:21), those whose radical detachment from material possessions symbolizes their heavenly treasure (Luke 12:33-34).

7 [21] Rich in what matters to God: literally, ＂rich for God.＂

8 [35-48] This collection of sayings relates to Luke's understanding of the end time and the return of Jesus. Luke emphasizes for his readers the importance of being faithful to the instructions of Jesus in the period before the parousia.

9 [45] My master is delayed in coming: this statement indicates that early Christian expectations for the imminent return of Jesus had undergone some modification. Luke cautions his readers against counting on such a delay and acting irresponsibly. Cf the similar warning in Matthew 24:48.

10 [49-53] Jesus' proclamation of the kingdom is a refining and purifying fire. His message that meets with acceptance or rejection will be a source of conflict and dissension even within families.

11 [50] Baptism: i.e., his death.

12 [59] The last penny: Greek, lepton, a very small amount. Matthew 5:26 has for ＂the last penny＂ the Greek word kodrantes (Latin quadrans, ＂farthing＂).

Luke
Chapter 13

1 1 2 At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices.

正在那时，来了几个人把有关加里肋亚人的事，即比拉多把他们的血，与他们的祭品搀和在一起的事，报告给耶稣。

2 He said to them in reply, ＂Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans?

他回答说：＂你们以为这些加里肋亚人，比其他所有的加里肋亚人更有罪，才遭此祸害吗？

3 By no means! But I tell you, if you do not repent, you will all perish as they did!

不是的。我告诉你们：如果你们不悔改，你们都要同样丧亡。

4 Or those eighteen people who were killed when the tower at Siloam fell on them 3 --do you think they were more guilty than everyone else who lived in Jerusalem?

或如史罗亚塔倒下，而压死的那十八个人，你们以为他们比耶路撒冷的其他一切居民罪债更大吗？

5 By no means! But I tell you, if you do not repent, you will all perish as they did!＂

不是的。我告诉你们：如果你们不悔改，你们都要同样丧亡。＂

6 4 And he told them this parable: ＂There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none,

他讲了这个比喻说：＂有一个人曾将一棵无花果树，栽在自己的葡萄园内。他来在树上找果子，但没有找到，

7 he said to the gardener,‘For three years now I have come in search of fruit on this fig tree but have found none. (So) cut it down. Why should it exhaust the soil?'

便对园丁说：你看，我三年来在这棵无花果树上找果子，但没有找到，你砍掉它罢，为什么让它荒废土地？

8 He said to him in reply,‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it;

园丁回答说:主人，再容它这一年罢！待我在它周围掘土，加上粪；

9 it may bear fruit in the future. If not you can cut it down.'＂

将来若结果子便算了；不然的话，你就把它砍了。＂

10 5 He was teaching in a synagogue on the sabbath.

安息日，耶稣在一会堂里施教。

11 And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect.

有一女人，病魔缠身已十八年了，伛偻着，完全不能直立。

12 When Jesus saw her, he called to her and said, ＂Woman, you are set free of your infirmity.＂

耶稣见了她，便叫她过来，给她说：＂女人，你的病已消除了。＂

13 He laid his hands on her, and she at once stood up straight and glorified God.

遂给她按手，她即刻就挺直起来，光荣天主。

14 But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, ＂There are six days when work should be done. Come on those days to be cured, not on the sabbath day.＂

会堂长因气恼耶稣在安息日治病，便给众人说道：＂有六天应该工作，你们在这些日子里可来治病，但不可在安息日这一天。＂

15 6 The Lord said to him in reply, ＂Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering?

主回答他说：＂假善人哪！你们每一个人在安息日，有不解下槽上的牛驴，牵去饮水的吗？

16 7 This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?＂

这个女人原是亚巴郎的女儿，她被撒殚缠住已经有十八年了，安息日这一天，就不该解开她的束缚吗？＂

17 When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.

当耶稣讲这话时，所有敌对他的人，个个惭愧；一切民众因他所行的种种辉煌事迹，莫不欢喜。

18 8 Then he said, ＂What is the kingdom of God like? To what can I compare it?

耶稣又说：＂天主的国相似什么？我要把它比作什么呢？

19 It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and ‘the birds of the sky dwelt in its branches.'＂

它相似一粒芥子，人取来种在自己的园中，它遂生长起来，成了大树，天上的飞鸟都栖息在它的枝头上。＂

20 Again he said, ＂To what shall I compare the kingdom of God?

他又说：＂我要把天主的国比作什么呢？

21 It is like yeast that a woman took and mixed (in) with three measures of wheat flour until the whole batch of dough was leavened.＂

它相似酵母，女人取来藏在三斗面中，直到全部发酵。＂

22 9 He passed through towns and villages, teaching as he went and making his way to Jerusalem.

耶稣经过城市乡村，随处施教，朝着耶路撒冷走去。

23 Someone asked him, ＂Lord, will only a few people be saved?＂ He answered them,

有一个人给他说：＂主，得救的人果然不多吗？＂耶稣对他们说：

24 ＂Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.

＂你们竭力由窄门而入罢！因为将来有许多人，我告诉你们:要想进去，而不得入。

25 After the master of the house has arisen and locked the door, then will you stand outside knocking and saying,‘Lord, open the door for us.' He will say to you in reply, ‘I do not know where you are from.'

及至家主起来把门关上，你们在外面站着，开始敲门说:主，请给我们开门罢！他要回答你们说：我不认识你们是那里的。

26 And you will say,‘We ate and drank in your company and you taught in our streets.'

那时，你们会说：我们曾在你面前吃过喝过；你也曾在我们的街市上施教过。

27 Then he will say to you,‘I do not know where (you) are from. Depart from me, all you evildoers!'

他要说：我告诉你们：我不认识你们是那里的;你们这些作恶的人，都离开我去罢！

28 And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out.

几时你们望见亚巴郎、依撒格、雅各伯及众先知在天主的国里，你们却被弃在外，那里要有哀号和切齿。

29 And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.

将有从东从西，从北从南而来的人，在天主的国里坐席。

30 For behold, some are last who will be first, and some are first who will be last.＂

看罢！有最后的将成为最先的，也有最先的将成为最后的。＂

31 At that time some Pharisees came to him and said, ＂Go away, leave this area because Herod wants to kill you.＂

这时刻，有几个法利塞人前来给耶稣说:＂你离开这里走罢！因为黑落德要杀你。＂

32 He replied, ＂Go and tell that fox, ‘Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose. 10

耶稣给他们说:＂你们去告诉这个狐狸罢！看，我今天明天驱魔治病，第三天就要完毕。

33 11 Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.'

但是，今天明天以及后天，我必须前行，因为先知不宜死在耶路撒冷之外。

34 ＂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 brood under her wings, but you were unwilling!

耶路撒冷，耶路撒冷，你屡次残杀先知，用石头击毙那些奉命到你这里来的人；我多少次愿意聚集你的子女，如母鸡聚集自己的雏鸡，在他翅翼下，可是你们偏不愿意。

35 Behold, your house will be abandoned. (But) I tell you, you will not see me until (the time comes when) you say, ‘Blessed is he who comes in the name of the Lord.'＂

看罢！你们的房屋必给你们撇下；但是，我告诉你们：你们断不能再看见我，直到你们说：因主名而来的，当受赞颂的时刻来到。＂

Footnotes(注解)

1 [1-5] The death of the Galileans at the hands of Pilate (Luke 13:1) and the accidental death of those on whom the tower fell (Luke 13:4) are presented by the Lucan Jesus as timely reminders of the need for all to repent, for the victims of these tragedies should not be considered outstanding sinners who were singled out for punishment.

2 [1] The slaughter of the Galileans by Pilate is unknown outside Luke; but from what is known about Pilate from the Jewish historian Josephus, such a slaughter would be in keeping with the character of Pilate. Josephus reports that Pilate had disrupted a religious gathering of the Samaritans on Mt. Gerizim with a slaughter of the participants (Antiquities 18, 4, 1 #86-87), and that on another occasion Pilate had killed many Jews who had opposed him when he appropriated money from the temple treasury to build an aqueduct in Jerusalem (Jewish War 2, 9, 4 #175-77; Antiquities 18, 3, 2 #60-62).

3 [4] Like the incident mentioned in Luke 13:1 nothing of this accident in Jerusalem is known outside Luke and the New Testament.

4 [6-9] Following on the call to repentance in Luke 13:1-5, the parable of the barren fig tree presents a story about the continuing patience of God with those who have not yet given evidence of their repentance (see Luke 3:8). The parable may also be alluding to the delay of the end time, when punishment will be meted out, and the importance of preparing for the end of the age because the delay will not be permanent (Luke 13:8-9).

5 [10-17] The cure of the crippled woman on the sabbath and the controversy that results furnishes a parallel to an incident that will be reported by Luke in 14:1-6 the cure of the man with dropsy on the sabbath. A characteristic of Luke's style is the juxtaposition of an incident that reveals Jesus' concern for a man with an incident that reveals his concern for a woman; cf, e.g., Luke 7:11-17 and Luke 8:49-56.

6 [15-16] If the law as interpreted by Jewish tradition allowed for the untying of bound animals on the sabbath, how much more should this woman who has been bound by Satan's power be freed on the sabbath from her affliction.

7 [16] Whom Satan has bound: affliction and infirmity are taken as evidence of Satan's hold on humanity. The healing ministry of Jesus reveals the gradual wresting from Satan of control over humanity and the establishment of God's kingdom.

8 [18-21] Two parables are used to illustrate the future proportions of the kingdom of God that will result from its deceptively small beginning in the preaching and healing ministry of Jesus. They are paralleled in Matthew 13:31-33 and Mark 4:30-32.

9 [22-30] These sayings of Jesus follow in Luke upon the parables of the kingdom (Luke 13:18-21) and stress that great effort is re quired for entrance into the kingdom (Luke 13:24) and that there is an urgency to accept the present opportunity to enter because the narrow door will not remain open indefinitely (Luke 13:25). Lying behind the sayings is the rejection of Jesus and his message by his Jewish contemporaries (Luke 13:26) whose places at table in the kingdom will be taken by Gentiles from the four corners of the world (Luke 13:29). Those called last (the Gentiles) will precede those to whom the invitation to enter was first extended (the Jews). See also Luke 14:15-24.

10 [32] Nothing, not even Herod's desire to kill Jesus, stands in the way of Jesus' role in fulfilling God's will and in establishing the kingdom through his exorcisms and healings.

11 [33] It is impossible that a prophet should die outside of Jerusalem: Jerusalem is the city of destiny and the goal of the journey of the prophet Jesus. Only when he reaches the holy city will his work be accomplished.

Luke
Chapter 14

1 1 On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully.

安息日，耶稣进了一个法利塞人首领的家中吃饭；他们就留心观察他。

2 In front of him there was a man suffering from dropsy. 2

在他面前有一个患水臌症的人。

3 Jesus spoke to the scholars of the law and Pharisees in reply, asking,＂Is it lawful to cure on the sabbath or not?＂

耶稣对法学士及法利塞人说道：＂安息日许不许治病？＂

4 But they kept silent; so he took the man and, after he had healed him, dismissed him.

他们都默默不语。耶稣遂扶着那人，治好他，叫他走了。

5 Then he said to them,＂Who among you, if your son or ox 3 falls into a cistern, would not immediately pull him out on the sabbath day?＂

然后向他们说：＂你们中间，谁的儿子或牛掉在井里，在安息日这一天，不立刻拉他上来呢？＂

6 But they were unable to answer his question.

他们对这话不能答辩。

7 4 He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table.

耶稣注意到被邀请的人，如何争选首席，便对他们讲了一个比喻说：

8＂When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him,

＂几时你被人请去赴婚筵，不要坐在首席上，怕有比你更尊贵的客也被他请来，

9 and the host who invited both of you may approach you and say,‘Give your place to this man,‘ and then you would proceed with embarrassment to take the lowest place.

那请你而又请他的人要来向你说：请让座给这个人！那时，你就要含羞地去坐末席了。

10 Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.' Then you will enjoy the esteem of your companions at the table.

你几时被请，应去坐末席，等那请你的人走来给你说:朋友，请上坐罢！那时，在你同席的众人面前，你才有光彩。

11 For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.＂

因为凡高举自己的，必被贬抑；凡贬抑自己的，必被高举。＂

12 Then he said to the host who invited him,＂When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment.

耶稣也向请他的人说：＂几时你设午宴或晚宴，不要请你的朋友、兄弟、亲戚及富有的邻人，怕他们也要回请而还报你。

13 Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind;

但你几时设宴，要请贫穷的、残废的、瘸腿的、瞎眼的人。

14 blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.＂

如此，你有福了，因为他们没有可报答你的；但在义人复活的时候，你必能得到赏报。＂

15 5 One of his fellow guests on hearing this said to him,＂Blessed is the one who will dine in the kingdom of God.＂

有一个同席的人听了这些话，就向耶稣说:＂将来能在天主的国里吃饭的，才是有福的！＂

16 He replied to him,＂A man gave a great dinner to which he invited many.

耶稣给他说:＂有一个人设了盛宴，邀请了许多人。

17 When the time for the dinner came, he dispatched his servant to say to those invited, ‘Come, everything is now ready.'

到了宴会的时刻，他便打发仆人去给被请的人说:请来罢！已经齐备了。

18 But one by one, they all began to excuse themselves. The first said to him,‘I have purchased a field and must go to examine it; I ask you, consider me excused.'

众人开始一致推辞。第一个给他说：我买了一块田地，必须前去看一看，请你原谅我。

19 And another said,‘I have purchased five yoke of oxen and am on my way to evaluate them; I ask you, consider me excused.'

另一个说：我买了五对牛，要去试试它们，请你原谅我。

20 And another said, ‘I have just married a woman, and therefore I cannot come.'

别的一个说：我才娶了妻，所以不能去。

21 The servant went and reported this to his master. Then the master of the house in a rage commanded his servant,‘Go out quickly into the streets and alleys of the town and bring in here the poor and the crippled, the blind and the lame.'


仆人回来把这事告诉了主人。家主就生了气，给仆人说：你快出去，到城中的大街小巷，把那些贫穷的、残废的、瞎眼的、瘸腿的，都领到这里来。

22 The servant reported, ‘Sir, your orders have been carried out and still there is room.'

仆人说：主，已经照你的吩咐办了，可是还有空位子。

23 The master then ordered the servant, ‘Go out to the highways and hedgerows and make people come in that my home may be filled.

主人对仆人说：你出去，到大道以上及篱笆边，勉强人进来，好坐满我的屋子。

24 For, I tell you, none of those men who were invited will taste my dinner.'＂

我告诉你们：先前被请的那些人，没有一个能尝我这宴席的。＂

25 6 Great crowds were traveling with him, and he turned and addressed them,

有许多群众与耶稣同行，耶稣转身向他们说：

26 ＂If any one comes to me without hating his father 7 and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.

“如果谁来就我，而不恼恨自己的父亲、母亲、妻子、儿女、兄弟、姊妹，甚至自己的性命，不能做我的门徒。

27 Whoever does not carry his own cross and come after me cannot be my disciple.

不论谁，若不背着自己的十字架，在我后面走，不能做我的门徒。

28 Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion?

你们中间谁愿意建造一座塔，而不先坐下筹算费用，是否有力完成呢？

29 Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him

免得他奠基以后，竟不能完工，所有看见的人都要讥诮他说：

30 and say,‘This one began to build but did not have the resources to finish.'

这个人开始建造，而不能完工。

31 Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops?

或者一个国王要去同别的国王交战，那有不先坐下运筹一下，能否以一万人，去抵抗那领着两万来攻打他的呢？

32 But if not, while he is still far away, he will send a delegation to ask for peace terms.

如果不能，就得趁那国王离得尚远的时候，派遣使节去求和平的条款。

33 In the same way, everyone of you who does not renounce all his possessions cannot be my disciple.

同样，你们中不论是谁，如不舍弃他的一切所有，不能做我的门徒。

34 8＂Salt is good, but if salt itself loses its taste, with what can its flavor be restored?

盐原是好的，但如果连盐也失了味道，要用什么来调和它呢？

35 It is fit neither for the soil nor for the manure pile; it is thrown out. Whoever has ears to hear ought to hear.＂

Footnotes(注解)

1 [1-6] See the note on Luke 13:10-17.

2 [2] Dropsy: an abnormal swelling of the body because of the retention and accumulation of fluid.

3 [5] Your son or ox: this is the reading of many of the oldest and most important New Testament manuscripts. Because of the strange collocation of son and ox, some copyists have altered it to＂your ass or ox,＂ on the model of the saying in Luke 13:15.

4 [7-14] The banquet scene found only in Luke provides the opportunity for these teachings of Jesus on humility and presents a setting to display Luke's interest in Jesus' attitude toward the rich and the poor (see the notes on Luke 4:18; 6:20-26; 12:13-34).

5 [15-24] The parable of the great dinner is a further illustration of the rejection by Israel, God's chosen people, of Jesus' invitation to share in the banquet in the kingdom and the extension of the invitation to other Jews whose identification as the poor, crippled, blind, and lame (Luke 14:21) classifies them among those who recognize their need for salvation, and to Gentiles (Luke 14:23). A similar parable is found in Matthew 22:1-10.

6 [25-33] This collection of sayings, most of which are peculiar to Luke, focuses on the total dedication necessary for the disciple of Jesus. No attachment to family (Luke 14:26) or possessions (Luke 14:33) can stand in the way of the total commitment demanded of the disciple. Also, acceptance of the call to be a disciple demands readiness to accept persecution and suffering (Luke 14:27) and a realistic assessment of the hardships and costs (Luke 14:28-32).

7 [26] Hating his father . . . : cf the similar saying in Matthew 10:37. The disciple's family must take second place to the absolute dedication involved in following Jesus (see also Luke 9:59-62).

8 [34-35] The simile of salt follows the sayings of Jesus that demanded of the disciple total dedication and detachment from family and possessions and illustrates the condition of one who does not display this total commitment. The halfhearted disciple is like salt that cannot serve its intended purpose. See the simile of salt in Matthew 5:13 and the note there.

Luke
Chapter 15

1 1 The tax collectors and sinners were all drawing near to listen to him,

众税吏及罪人们都来接近耶稣，为听他讲道。

2 but the Pharisees and scribes began to complain, saying, ＂This man welcomes sinners and eats with them.＂

法利塞人及经师们窃窃私议说：＂这个人交接罪人，又同他们吃饭。＂

3 So to them he addressed this parable.

耶稣遂对他们设了这个比喻说：

4 ＂What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it?

＂你们中间有那个人有一百只羊，遗失了其中的一只，而不把这九十九只丢在荒野，去寻觅那遗失的一只，直到找着呢？

5 And when he does find it, he sets it on his shoulders with great joy

待找着了，就喜欢的把它放在自己的肩膀上，

6 and, upon his arrival home, he calls together his friends and neighbors and says to them, ‘Rejoice with me because I have found my lost sheep.'

来到家中，请他的友好及邻人来，给他们说：你们与我同乐罢！因为我那只遗失了的羊，又找到了。

7 I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance.

我告诉你们：同样，对于一个罪人悔改，在天上所有的欢乐，甚于对那九十九个无须悔改的义人。＂

8 ＂Or what woman having ten coins 2 and losing one would not light a lamp and sweep the house, searching carefully until she finds it?

＂或者那个妇女，有十个‘达玛’，若遗失了一个‘达玛’，而不点上灯，打扫房屋，细心寻找，直到找着呢？

9 And when she does find it, she calls together her friends and neighbors and says to them, ‘Rejoice with me because I have found the coin that I lost.'

待找着了，她就请女友及邻人来说：你们与我同乐罢！因为我失去的那一个‘达玛’又找到了。

10 In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents.＂

我告诉你们：对于一个罪人悔改，在天主的使者前，也是这样欢乐。＂

11 Then he said, ＂A man had two sons,

耶稣又说：＂一个人有两个儿子，

12 and the younger son said to his father, ‘Father, give me the share of your estate that should come to me.' So the father divided the property between them.

那小的向父亲说:父亲，请把我应得的一份家产给我罢！父亲遂把产业给他们分开了。

13 After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation.

过了不多几天，小儿子把所有的一切都收拾起来，就往远方去了。他在那里荒淫度日，耗费他的资财。

14 When he had freely spent everything, a severe famine struck that country, and he found himself in dire need.

当他把所有的都挥霍尽了以后，那地方正遇着大荒年，他便开始穷困起来。

15 So he hired himself out to one of the local citizens who sent him to his farm to tend the swine.

他去投靠一个当地的居民；那人打发他到自己的庄田上去放猪。

16 And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any.

他恨不能拿猪吃的豆荚来果腹，可是没有人给他。

17 Coming to his senses he thought,‘How many of my father's hired workers have more than enough food to eat, but here am I, dying from hunger.

他反躬自问：我父亲有多少佣工，都口粮丰盛，我在这里反要饿死！

18 I shall get up and go to my father and I shall say to him, ＂Father, I have sinned against heaven and against you.

我要起身到我父亲那里去，并且要给他说：父亲！我得罪了天，也得罪了你。

19 I no longer deserve to be called your son; treat me as you would treat one of your hired workers.＂'

我不配再称作你的儿子，把我当作你的一个佣工罢！

20 So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him.

他便起身到他父亲那里去了。他离得还远的时候，他父亲就看见了他，动了怜悯的心，跑上前去，扑到他的脖子上，热情地亲吻他。

21 His son said to him, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.'

儿子向他说：父亲，我得罪了天，也得罪了你，我不配再称作你的儿子了！

22 But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet.

父亲却吩咐自己的仆人说：你们快拿出上等的袍子来给他穿上，把戒指戴在他手上，给他脚上穿上鞋，

23 Take the fattened calf and slaughter it. Then let us celebrate with a feast,

再把那只肥牛犊牵来宰了，我们应吃喝欢宴，

24 because this son of mine was dead, and has come to life again; he was lost, and has been found.' Then the celebration began.

因为我这个儿子是死而复生，失而复得了；他们就欢宴起来，

25 Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing.

那时，他的长子正在田地里，当他回来快到家的时候，听见有奏乐及歌舞的欢声，

26 He called one of the servants and asked what this might mean.

遂叫一个仆人过来，问他这是什么事。

27 The servant said to him,‘Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.'

仆人向他说：你弟弟回来了，你父亲因为见他无恙归来，便为他宰了那只肥牛犊。

28 He became angry, and when he refused to enter the house, his father came out and pleaded with him.

长子就生气不肯进去，他父亲遂出来劝解他。

29 He said to his father in reply,‘Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends.

他回答父亲说：你看，这些年来我服事你，从未违背过你的命令，而你从未给过我一只小山羊，让我同我的朋友们欢宴；

30 But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.'

但你这个儿子同娼妓们耗尽了你的财产，他一回来，你倒为他宰了那只肥牛犊。

31 He said to him, ‘My son, you are here with me always; everything I have is yours.

父亲给他说：孩子！你常同我在一起，凡我所有的，都是你的；

32 But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.'＂

只因为你这个弟弟死而复生，失而复得，应当欢宴喜乐！＂

Footnotes(注解)

1 [1-32] To the parable of the lost sheep (Luke 15:1-7) that Luke shares with Matthew (Matthew 18:12-14), Luke adds two parables (the lost coin, Luke 15:8-10; the prodigal son, Luke 15:11-32) from his own special tradition to illustrate Jesus' particular concern for the lost and God's love for the repentant sinner.

2 [8] Ten coins: literally, ＂ten drachmas.＂ A drachma was a Greek silver coin.

Luke
Chapter 16

1 1 Then he also said to his disciples, ＂A rich man had a steward who was reported to him for squandering his property.

耶稣又对门徒们说：＂曾有一个富翁，他有一个管家；有人在主人前告发这人挥霍了主人的财物。

2 He summoned him and said,‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.'

主人便把他叫来，向他说：我怎么听说你有这样的事？把你管理家务的账目交出来，因为你不能再作管家了。

3 The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg.

那管家自言自语道：主人要撤去我管家的职务，我可做什么呢？掘地罢，我没有气力；讨饭罢，我又害羞。

4 I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.'

我知道我要做什么，好叫人们，在我被撤去管家职务之后，收留我在他们家中。

5 He called in his master's debtors one by one. To the first he said, ‘How much do you owe my master?'

于是，他把主人的债户一一叫来，给第一个说：你欠我主人多少？

6 2 He replied, ‘One hundred measures of olive oil.' He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.'

那人说：一百桶油。管家向他说：拿你的账单，坐下快写作五十。

7 Then to another he said,‘And you, how much do you owe?' He replied,‘One hundred kors 3 of wheat.’ He said to him, ‘Here is your promissory note; write one for eighty.'

随后，又给另一个说：你欠多少？那人说：一百石麦子。管家向他说：拿你的账单写作八十。

8 4 And the master commended that dishonest steward for acting prudently. 5 ＂For the children of this world are more prudent in dealing with their own generation than are the children of light.

主人遂称赞这个不义的管家，办事精明：这些今世之子应付自己的世代，比光明之子更为精明。

9 I tell you, make friends for yourselves with dishonest wealth, 6 so that when it fails, you will be welcomed into eternal dwellings.

我告诉你们：要用不义的钱财交结朋友，为在你们匮乏的时候，好叫他们收留你们到永远的帐幕里。

10 7 The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones.

在小事上忠信的，在大事上也忠信；在小事上不义的，在大事上也不义。

11 If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth?

那么，如果你们在不义的钱财上不忠信，谁还把真实的钱财委托给你们呢？

12 If you are not trustworthy with what belongs to another, who will give you what is yours?

如果你们在别人的财物上不忠信，谁还把属于你们的交给你们呢？

13 No servant can serve two masters. 8 He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.＂

没有一个家仆能事奉两个主人的：他或是要恨这一个而爱那一个，或是要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。＂

14 9 The Pharisees, who loved money, 10 heard all these things and sneered at him.

爱财的法利塞人，听了这一切话，便嗤笑耶稣。

15 And he said to them, ＂You justify yourselves in the sight of others, but God knows your hearts; for what is of human esteem is an abomination in the sight of God.

耶稣向他们说：＂你们在人前自充义人，但是，天主知道你们的心，因为在人前是崇高的事，在天主前却是可憎的。

16 ＂The law and the prophets lasted until John; 11 but from then on the kingdom of God is proclaimed, and everyone who enters does so with violence.

法律及先知到若翰为止，从此天主国的喜讯便传扬开来，人人都应奋勉进入。

17 It is easier for heaven and earth to pass away than for the smallest part of a letter of the law to become invalid.

然而天地过去，比法律的一笔一画失落，还要容易。

18 ＂Everyone who divorces his wife and marries another commits adultery, and the one who marries a woman divorced from her husband commits adultery.

凡休妻而另娶的，是犯奸淫；那娶人所休的妻子的，也是犯奸淫。＂

19 12 ＂There was a rich man 13 who dressed in purple garments and fine linen and dined sumptuously each day.

＂有一个富家人，身穿紫红袍及细麻衣，天天奢华地宴乐。

20 And lying at his door was a poor man named Lazarus, covered with sores,

另有一个乞丐，名叫拉匝禄，满身疮痍，躺卧在他的大门前。

21 who would gladly have eaten his fill of the scraps that fell from the rich man's table. Dogs even used to come and lick his sores.

他指望藉富家人桌上掉下的碎屑充饥，但只有狗来舐他的疮痍。

22 When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried,

那乞丐死了，天使把他送到亚巴郎的怀抱里。那个富家人也死了，被人埋葬了。

23 and from the netherworld, 14 where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side.

他在阴间，在痛苦中举目一望，远远看见亚巴郎及他怀抱中的拉匝禄，

24 And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.'

便喊叫说：父亲亚巴郎！可怜我罢！请打发拉匝禄用他的指头尖，蘸点水来凉润我的舌头，因为我在这火焰中极甚惨苦。

25 Abraham replied,‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented.

亚巴郎说：孩子，你应记得你活着的时候，已享尽了你的福，而拉匝禄同样也受尽了苦。现在，他在这里受安慰，而你应受苦了。

26 Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.'

除此之外，在我们与你们之间，隔着一个巨大的深渊，致使人即便愿意，从这边到你们那边去也不能，从那边到我们这边来也不能。

27 He said, ‘Then I beg you, father, send him to my father's house,

那人说:父亲！那么就请你打发拉匝禄到我父家去，

28 for I have five brothers, so that he may warn them, lest they too come to this place of torment.'

因为我有五个兄弟，叫他警告他们，免得他们也来到这痛苦的地方。

29 But Abraham replied, ‘They have Moses and the prophets. Let them listen to them.'

亚巴郎说：他们自有梅瑟及先知，听从他们好了。

30 15 He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.'

他说:不，父亲亚巴郎！倘若有人从死者中到了他们那里，他们必会悔改。

31 Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.'＂

亚巴郎给他说：如果他们不听从梅瑟及先知，纵使有人从死者中复活了，他们也必不信服。＂

Footnotes(注解)

1 [1-8a] The parable of the dishonest steward has to be understood in the light of the Palestinian custom of agents acting on behalf of their masters and the usurious practices common to such agents. The dishonesty of the steward consisted in the squandering of his master's property (Luke 16:1) and not in any subsequent graft. The master commends the dishonest steward who has forgone his own usurious commission on the business transaction by having the debtors write new notes that reflected only the real amount owed the master (i.e., minus the steward's profit). The dishonest steward acts in this way in order to ingratiate himself with the debtors because he knows he is being dismissed from his position (Luke 16:3). The parable, then, teaches the prudent use of one's material goods in light of an imminent crisis.

2 [6] One hundred measures: literally, ＂one hundred baths.＂ A bath is a Hebrew unit of liquid measurement equivalent to eight or nine gallons.

3 [7] One hundred kors: a kor is a Hebrew unit of dry measure for grain or wheat equivalent to ten or twelve bushels.

4 [8b-13] Several originally independent sayings of Jesus are gathered here by Luke to form the concluding application of the parable of the dishonest steward.

5 [8b-9] The first conclusion recommends the prudent use of one's wealth (in the light of the coming of the end of the age) after the manner of the children of this world, represented in the parable by the dishonest steward.

6 [9] Dishonest wealth: literally, ＂mammon of iniquity.＂ Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning ＂that in which one trusts.＂ The characterization of this wealth as dishonest expresses a tendency of wealth to lead one to dishonesty. Eternal dwellings: or, ＂eternal tents,＂ i.e., heaven. his opposed to the teachings.

7 [10-12] The second conclusion recommends constant fidelity to those in positions of responsibility.

8 [13] The third conclusion is a general statement about the incompatibility of serving God and being a slave to riches. To be dependent upon wealth is opposed to the teachings of Jesus who counseled complete dependence on the Father as one of the characteristics of the Christian disciple (Luke 12:22-39). God and mammon: see the note on Luke 16:9. Mammon is used here as if it were itself a god.

9 [14-18] The two parables about the use of riches in ch 16 are separated by several isolated sayings of Jesus on the hypocrisy of the Pharisees (Luke 16:14-15), on the law (Luke 16:16-17), and on divorce (Luke 16:18).

10 [14-15] The Pharisees are here presented as examples of those who are slaves to wealth (see Luke 16:13) and, consequently, they are unable to serve God.

11 [16] John the Baptist is presented in Luke's gospel as a transitional figure between the period of Israel, the time of promise, and the period of Jesus, the time of fulfillment. With John, the fulfillment of the Old Testament promises has begun.

12 [19-31] The parable of the rich man and Lazarus again illustrates Luke's concern with Jesus' attitude toward the rich and the poor. The reversal of the fates of the rich man and Lazarus (Luke 16:22-23) illustrates the teachings of Jesus in Luke's ＂Sermon on the Plain＂ (Luke 6:20-21, 24-25).

13 [19] The oldest Greek manuscript of Luke dating from ca. A.D. 175-225 records the name of the rich man as an abbreviated form of ＂Nineveh,＂ but there is very little textual support in other manuscripts for this reading. ＂Dives＂ of popular tradition is the Latin Vulgate's translation for ＂rich man.＂ (Luke 16:19-31)

14 [23] The netherworld: see the note on Luke 10:15.

15 [30-31] A foreshadowing in Luke's gospel of the rejection of the call to repentance even after Jesus' resurrection.

Luke
Chapter 17

1 He said to his disciples, ＂Things that cause sin will inevitably occur, but woe to the person through whom they occur.

耶稣对门徒说：＂引人跌倒的事是免不了的；但是，引人跌倒的人是有祸的。

2 It would be better for him if a millstone were put around his neck and he be thrown into the sea than for him to cause one of these little ones to sin.

把一块磨石套在他的颈上，投入海中，比让他引这些小子中的一个跌倒，为他更好。

3 Be on your guard! 1 If your brother sins, rebuke him; and if he repents, forgive him.

你们要谨慎！如果你的兄弟犯了罪，你就得规劝他；他如果后悔了，你就得宽恕他。

4 And if he wrongs you seven times in one day and returns to you seven times saying,‘I am sorry,' you should forgive him.＂

如果他一天七次得罪了你，而又七次转向你说：我后悔了，你也得宽恕他。＂

5 And the apostles said to the Lord, ＂Increase our faith.＂

宗徒们向主说:＂请增加我们的信德罢！＂

6 The Lord replied, ＂If you have faith the size of a mustard seed, you would say to (this) mulberry tree, ‘Be uprooted and planted in the sea,' and it would obey you.

主说：＂如果你们有信德象芥子那样大，即使你们给这棵桑树说：你连根拔出，移植到海中去！它也会服从你们的。

7 2 ＂Who among you would say to your servant who has just come in from plowing or tending sheep in the field, 'Come here immediately and take your place at table'?

你们中间谁有仆人耕田或放羊，从田地里回来，即给他说：你快过来坐下吃饭罢！

8 Would he not rather say to him, ‘Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished'?

而不给他说：预备我吃饭，束上腰伺候我，等我吃喝完毕，以后你才吃喝？

9 Is he grateful to that servant because he did what was commanded?

仆人做了吩咐的事，主人岂要向他道谢？

10 So should it be with you. When you have done all you have been commanded, say,‘We are unprofitable servants; we have done what we were obliged to do.'＂

你们也是这样，既做完吩咐你们的一切，仍然要说：我们是无用的仆人，我们不过做了我们应做的事。＂

11 3 4 As he continued his journey to Jerusalem, he traveled through Samaria and Galilee.

耶稣往耶路撒冷去的时候，经过撒玛黎雅及加里肋亚中间，

12 As he was entering a village, ten lepers met (him). They stood at a distance from him

走进一个村庄的时候，有十个癞病人迎面而来，远远地站着。

13 and raised their voice, saying, ＂Jesus, Master! Have pity on us!＂

他们提高声音说:＂师傅，耶稣，可怜我们罢！＂

14 And when he saw them, he said, ＂Go show yourselves to the priests.＂ 5 As they were going they were cleansed.

耶稣定睛一看，向他们说:＂你们去叫司祭们检验你们罢！＂他们去的时候，便洁净了。

15 And one of them, realizing he had been healed, returned, glorifying God in a loud voice;

其中一个，看见自己痊愈了，就回来大声光荣天主，

16 and he fell at the feet of Jesus and thanked him. He was a Samaritan.

并且跪伏在耶稣足前，感谢他；他是一个撒玛黎雅人。

17 Jesus said in reply, ＂Ten were cleansed, were they not? Where are the other nine?

耶稣便说道：＂洁净了的不是十个人吗？那九个人在那里呢？

18 Has none but this foreigner returned to give thanks to God?＂

除了这个外邦人，就没有别人回来归光荣于天主吗？＂

19 Then he said to him, ＂Stand up and go; your faith has saved you.＂

耶稣遂给那人说:＂起来，去罢！你的信德救了你。＂

20 6 Asked by the Pharisees when the kingdom of God would come, he said in reply, ＂The coming of the kingdom of God cannot be observed,

法利塞人问耶稣天主的国何时要来；耶稣回答说：＂天主国的来临，并非是显然可见的；

21 7 and no one will announce,‘Look, here it is,' or, ‘There it is.' For behold, the kingdom of God is among you.＂

人也不能说：看呀，在这里；或：在那里。因为天主的国就在你们中间。＂

22 Then he said to his disciples, ＂The days will come when you will long to see one of the days of the Son of Man, but you will not see it.

耶稣对门徒说：＂日子将到，那时，你们切望看见人子日子中的一天，而不得见。

23 There will be those who will say to you, ‘Look, there he is,' (or)‘Look, here he is.' Do not go off, do not run in pursuit.

人要向你们说：看呀，在那里；看呀，在这里。你们不要去，也不要追随，

24 For just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be (in his day).

因为犹如闪电由天这边闪起，直照到天那边：人子在他的日子里，也要这样。

25 But first he must suffer greatly and be rejected by this generation.

但他必须先受许多苦，且被这一代所摈弃。

26 As it was in the days of Noah, so it will be in the days of the Son of Man;

在诺厄的日子里怎样，在人子的日子里也要怎样；

27 they were eating and drinking, marrying and giving in marriage up to the day that Noah entered the ark, and the flood came and destroyed them all.

那时，人们吃喝婚嫁，直到诺厄进入方舟的那天，洪水来了，消灭了所有的人。

28 Similarly, as it was in the days of Lot: they were eating, drinking, buying, selling, planting, building;

又如在罗特的日子里，人们吃喝买卖，种植建造，

29 on the day when Lot left Sodom, fire and brimstone rained from the sky to destroy them all.

但在罗特从索多玛出来的那天，火及硫磺自天降下，消灭了所有的人：

30 So it will be on the day the Son of Man is revealed.

在人子显现的日子里，也要这样。

31 On that day, a person who is on the housetop and whose belongings are in the house must not go down to get them, and likewise a person in the field must not return to what was left behind.

在那一日，那在屋顶上，而他的器具在屋内的，不要下来取；那在田地里的，同样不要回来。

32 Remember the wife of Lot.

你们要记得罗特的妻子！

33 Whoever seeks to preserve his life will lose it, but whoever loses it will save it.

不论谁，若想保全自己的性命，必要丧失性命；凡丧失性命的，必要保存性命。

34 I tell you, on that night there will be two people in one bed; one will be taken, the other left.

我告诉你们：在这一夜，两个人同在一张床上，一个要被提去，而一个要被遗弃；

35 And there will be two women grinding meal together; one will be taken, the other left.＂

两个女人一起推磨，一个要被提去，而一个要被遗弃。＂＊

36

8

37 They said to him in reply, ＂Where, Lord?＂ He said to them, ＂Where the body is, there also the vultures will gather.＂

他们问耶稣说：＂主，在那里呢？＂耶稣回答说：＂在那里有尸体，老鹰就聚集在那里。＂

Footnotes(注解)

1 [3] Be on your guard: the translation takes Luke 17:3a as the conclusion to the saying on scandal in Luke 17:1-2. It is not impossible that it should be taken as the beginning of the saying on forgiveness in Luke 17:3b-4.

2 [7-10] These sayings of Jesus, peculiar to Luke, which continue his response to the apostles' request to increase their faith (Luke 17:5-6), remind them that Christian disciples can make no claim on God's graciousness; in fulfilling the exacting demands of discipleship, they are only doing their duty.

3 [11-19] This incident recounting the thankfulness of the cleansed Samaritan leper is narrated only in Luke's gospel and provides an instance of Jesus holding up a non-Jew (Luke 17:18) as an example to his Jewish contemporaries (cf Luke 10:33 where a similar purpose is achieved in the story of the good Samaritan). Moreover, it is the faith in Jesus manifested by the foreigner that has brought him salvation (Luke 17:19; cf the similar relationship between faith and salvation in Luke 7:50; 8:48, 50).

4 [11] Through Samaria and Galilee: or, ＂between Samaria and Galilee.＂

5 [14] See the note on Luke 5:14.

6 [20-37] To the question of the Pharisees about the time of the coming of God's kingdom, Jesus replies that the kingdom is among you (Luke 17:20-21). The emphasis has thus been shifted from an imminent observable coming of the kingdom to something that is already present in Jesus' preaching and healing ministry. Luke has also appended further traditional sayings of Jesus about the unpredictable suddenness of the day of the Son of Man, and assures his readers that in spite of the delay of that day (Luke 12:45), it will bring judgment unexpectedly on those who do not continue to be vigilant.

7 [21] Among you: the Greek preposition translated as among can also be translated as ＂within.＂ In the light of other statements in Luke's gospel about the presence of the kingdom (see Luke 10:9, 11; 11:20) ＂among＂ is to be preferred.

8 [36] The inclusion of Luke 17:36 ＂There will be two men in the field; one will be taken, the other left behind,＂ in some Western manuscripts appears to be a scribal assimilation to Matthew 24:40.

Luke
Chapter 18

1 1 Then he told them a parable about the necessity for them to pray always without becoming weary. He said,

耶稣给他们设了一个比喻，论及人应当时常祈祷，不要灰心。

2 ＂There was a judge in a certain town who neither feared God nor respected any human being.

他说：＂某城中曾有一个判官不敬畏天主，也不敬重人。

3 And a widow in that town used to come to him and say,‘Render a just decision for me against my adversary.'

在那城中另有一个寡妇，常去见他说：请你制裁我的对头，给我伸冤罢！

4 For a long time the judge was unwilling, but eventually he thought, ‘While it is true that I neither fear God nor respect any human being,

他多时不肯；以后想到：我虽不敬畏天主，也不敬重人，

5 2 because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'＂

只因为这个寡妇常来烦扰我，我要给她伸冤，免得她不断地来纠缠我。

6 The Lord said, ＂Pay attention to what the dishonest judge says.

于是主说：你们听听这个不义的判官说的什么！

7 Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them?

天主所召选的人，日夜呼吁他，他岂能不给他们伸冤，而迁延俯听他们吗？

8 I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?＂

我告诉你们：他必要快快为他们伸冤，但是，人子来临时，能在世上找到信德吗？＂

9 He then addressed this parable to those who were convinced of their own righteousness and despised everyone else.

耶稣也向几个自充为义人，而轻视他人的人，设了这个比喻：

10 ＂Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector.

＂有两个人上圣殿去祈祷：一个是法利塞人，另一个是税吏。

11 The Pharisee took up his position and spoke this prayer to himself, ‘O God, I thank you that I am not like the rest of humanity--greedy, dishonest, adulterous--or even like this tax collector.

那个法利塞人立着，心里这样祈祷：天主，我感谢你，因为我不像其他的人，勒索、不义、奸淫，也不像这个税吏。

12 I fast twice a week, and I pay tithes on my whole income.'

我每周两次禁食，凡我所得的，都捐献十分之一。

13 But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, ‘O God, be merciful to me a sinner.'

那个税吏却远远地站着，连举目望天都不敢，祇是捶着自己的胸膛说：天主，可怜我这个罪人罢！

14 I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.＂

我告诉你们:这人下去，到他家里，成了正义的，而那个人却不然。因为凡高举自己的，必被贬抑；凡贬抑自己的，必被高举。＂

15 3 4 People were bringing even infants to him that he might touch them, and when the disciples saw this, they rebuked them.

有人也把婴孩带到耶稣跟前，要他抚摸他们；门徒们见了便斥责他们。

16 Jesus, however, called the children to himself and said, ＂Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these.

耶稣却召唤他们说:＂你们让小孩子们到我跟前来，不要阻止他们！因为天主的国正属于这样的人。

17 Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.＂

我实在告诉你们：谁若不像小孩子一样接受天主的国，决不能进去。＂

18 An official asked him this question, ＂Good teacher, what must I do to inherit eternal life?＂

有一个首领问耶稣说：＂善师，我要做什么，才能承受永生？＂

19 Jesus answered him, ＂Why do you call me good? No one is good but God alone.

耶稣给他说：＂你为什么称我善呢？除了天主一个外，没有谁是善的。

20 You know the commandments, ‘You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; honor your father and your mother.'＂

诫命你都知道:不可奸淫，不可杀人，不可偷盗，不可作假见证；应孝敬你的父母。＂

21 And he replied, ＂All of these I have observed from my youth.＂

那人说：＂这一切我自幼就都遵守了。＂

22 5 When Jesus heard this he said to him, ＂There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me.＂

耶稣听后，便向他说:＂你还缺少一样:把你一切所有的都变卖了，施舍给穷人，你必有宝藏在天上，然后来跟随我！＂

23 But when he heard this he became quite sad, for he was very rich.

那人听了这话，异常悲伤，因为他是个很富有的人。

24 Jesus looked at him (now sad) and said, ＂How hard it is for those who have wealth to enter the kingdom of God!

耶稣见他如此，便说：＂那些有钱财的人，进入天主的国是多么难啊！

25 For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God.＂

骆驼穿过针孔，比富有的人进入天主的国还容易。＂

26 Those who heard this said, ＂Then who can be saved?＂

听众遂说：＂这样，谁还能得救呢？＂

27 And he said, ＂What is impossible for human beings is possible for God.＂

耶稣说：＂在人所不能的，在天主是可能的。＂

28 Then Peter said, ＂We have given up our possessions and followed you.＂

伯多禄说：＂看，我们舍弃了我们的一切所有，跟随了你！＂

29 He said to them, ＂Amen, I say to you, there is no one who has given up house or wife or brothers or parents or children for the sake of the kingdom of God

耶稣向他们说：＂我实在告诉你们：人为了天主的国舍弃了房屋、或妻子、或兄弟、或父母、或子女，

30 who will not receive (back) an overabundant return in this present age and eternal life in the age to come.＂

没有不在今世获得多倍，而在来世获得永生的。＂

31 6 7 Then he took the Twelve aside and said to them, ＂Behold, we are going up to Jerusalem and everything written by the prophets about the Son of Man will be fulfilled.

耶稣把那十二人带到一边，对他们说：＂看！我们上耶路撒冷去，凡藉先知所写的一切，都要成就在人子身上：

32 He will be handed over to the Gentiles and he will be mocked and insulted and spat upon;

他要被交于外邦人，要受戏弄、侮辱及唾污。

33 and after they have scourged him they will kill him, but on the third day he will rise.＂

人在鞭挞他之后，还要杀害他；但第三天他要复活。＂

34 But they understood nothing of this; the word remained hidden from them and they failed to comprehend what he said.

这些话他们一点也不懂，这话为他们是隐秘的；他所说的事，他们也不明白。

35 Now as he approached Jericho a blind man was sitting by the roadside begging,

耶稣将近耶里哥时，有一个瞎子坐在路旁讨饭，

36 and hearing a crowd going by, he inquired what was happening.

听见群众路过，便查问是什么事。

37 They told him, ＂Jesus of Nazareth is passing by.＂

有人告诉他：是纳匝肋人耶稣经过。

38 He shouted, ＂Jesus, Son of David, 8 have pity on me!＂

他便喊叫说：＂耶稣，达味之子，可怜我罢！＂

39 The people walking in front rebuked him, telling him to be silent, but he kept calling out all the more, ＂Son of David, have pity on me!＂

前面走的人就斥责他，叫他不要出声；但他越发喊叫说：＂达味之子，可怜我罢！＂

40 Then Jesus stopped and ordered that he be brought to him; and when he came near, Jesus asked him,

耶稣站住，叫人把他带到自己跟前来；当他来近时，耶稣问他说：

41 ＂What do you want me to do for you?＂ He replied, ＂Lord, please let me see.＂

＂你愿意我给你做什么？＂他说：＂主，叫我看见。＂

42 Jesus told him, ＂Have sight; your faith has saved you.＂

耶稣给他说：＂你看见罢！你的信德救了你。＂

43 He immediately received his sight and followed him, giving glory to God. When they saw this, all the people gave praise to God.

他立刻看见了，遂跟随着耶稣，光荣天主。所有的百姓见了，也都颂扬天主。

Footnotes(注解)

1 [1-14] The particularly Lucan material in the travel narrative concludes with two parables on prayer. The first (Luke 18:1-8) teaches the disciples the need of persistent prayer so that they not fall victims to apostasy (Luke 18:8). The second (Luke 18:9-14) condemns the self-righteous, critical attitude of the Pharisee and teaches that the fundamental attitude of the Christian disciple must be the recognition of sinfulness and complete dependence on God's graciousness. The second parable recalls the story of the pardoning of the sinful woman (Luke 7:36-50) where a similar contrast is presented between the critical attitude of the Pharisee Simon and the love shown by the pardoned sinner.

2 [5] Strike me: the Greek verb translated as strike means ＂to strike under the eye＂ and suggests the extreme situation to which the persistence of the widow might lead. It may, however, be used here in the much weaker sense of ＂to wear one out.＂

3 [18:15-19:27] Luke here includes much of the material about the journey to Jerusalem found in his Marcan source (Luke 10:1-52) and adds to it the story of Zacchaeus (Luke 19:1-10) from his own particular tradition and the parable of the gold coins (minas) (Luke 19:11-27) from Q, the source common to Luke and Matthew.

4 [15-17] The sayings on children furnish a contrast to the attitude of the Pharisee in the preceding episode (Luke 18:9-14) and that of the wealthy official in the following one (Luke 18:18-23) who think that they can lay claim to God's favor by their own merit. The attitude of the disciple should be marked by the receptivity and trustful dependence characteristic of the child.

5 [22] Detachment from material possessions results in the total dependence on God demanded of one who would inherit eternal life. Sell all that you have: the original saying (cf Mark 10:21) has characteristically been made more demanding by Luke's addition of ＂all.＂

6 [31-33] The details included in this third announcement of Jesus' suffering and death suggest that the literary formulation of the announcement has been directed by the knowledge of the historical passion and death of Jesus.

7 [31] Everything written by the prophets . . . will be fulfilled: this is a Lucan addition to the words of Jesus found in the Marcan source (Mark 10:32-34). Luke understands the events of Jesus' last days in Jerusalem to be the fulfillment of Old Testament prophecy, but, as is usually the case in Luke-Acts, the author does not specify which Old Testament prophets he has in mind; cf Luke 24:25, 27, 44; Acts 3:8; 13:27; 26:22-23.

8 [38] Son of David: the blind beggar identifies Jesus with a title that is related to Jesus' role as Messiah (see the note on Luke 2:11). Through this Son of David, salvation comes to the blind man. Note the connection between salvation and house of David mentioned earlier in Zechariah's canticle (Luke 1:69). See also the note on Matthew 9:27.

Luke
Chapter 19

1 1 He came to Jericho and intended to pass through the town.

耶稣进了耶里哥，正经过的时候，

2 Now a man there named Zacchaeus, who was a chief tax collector and also a wealthy man,

有一个人，名叫匝凯，他原是税吏长，是个富有的人。

3 was seeking to see who Jesus was; but he could not see him because of the crowd, for he was short in stature.

他想要看看耶稣是什么人；但由于人多，不能看见，因为他身材短小。

4 So he ran ahead and climbed a sycamore tree in order to see Jesus, who was about to pass that way.

于是他往前奔跑，攀上了一棵野桑树，要看看耶稣，因为耶稣就要从那里经过。

5 When he reached the place, Jesus looked up and said to him, ＂Zacchaeus, come down quickly, for today I must stay at your house.＂

耶稣来到那地方，抬头一看，对他说：＂匝凯，你快下来！因为我今天必须住在你家中。＂

6 And he came down quickly and received him with joy.

他便赶快下来，喜悦地款留耶稣。

7 When they all saw this, they began to grumble, saying, ＂He has gone to stay at the house of a sinner.＂

众人见了，都窃窃私议说：＂他竟到有罪的人那里投宿。＂

8 But Zacchaeus stood there and said to the Lord, ＂Behold, half of my possessions, Lord, I shall give to the poor, and if I have extorted anything from anyone I shall repay it four times over.＂

匝凯站起来对主说：＂主，你看，我把我财物的一半施舍给穷人；我如果欺骗过谁，我就以四倍赔偿。＂

9 2 And Jesus said to him, ＂Today salvation has come to this house because this man too is a descendant of Abraham.

耶稣对他说：＂今天救恩临到了这一家，因为他也是亚巴郎之子。

10 3 For the Son of Man has come to seek and to save what was lost.＂

因为人子来，是为寻找及拯救迷失了的人。＂

11 4 While they were listening to him speak, he proceeded to tell a parable because he was near Jerusalem and they thought that the kingdom of God would appear there immediately.

众人听这话的时候，耶稣因为已临近耶路撒冷，而且他们都以为天主的国快要出现，遂设了一个比喻说：

12 So he said, ＂A nobleman went off to a distant country to obtain the kingship for himself and then to return.

＂有一个贵人起身到远方去，为取得了王位再回来。

13 He called ten of his servants and gave them ten gold coins 5 and told them, ‘Engage in trade with these until I return.'

他将自己的十个仆人叫来，交给他们十个＂米纳＂，并嘱咐说：你们拿去做生意，直到我回来。

14 His fellow citizens, however, despised him and sent a delegation after him to announce,‘We do not want this man to be our king.'

他本国的人，一向怀恨他，遂在他后面派代表去说：我们不愿意这人为王统治我们。

15 But when he returned after obtaining the kingship, he had the servants called, to whom he had given the money, to learn what they had gained by trading.

他得了王位归来以后，便传令将那些领了他钱的仆人给他召来，想知道每个人做生意赚了多少。

16 The first came forward and said,‘Sir, your gold coin has earned ten additional ones.'

第一个前来说：主，你的那个＂米纳＂赚了十个＂米纳＂。

17 He replied, ‘Well done, good servant! You have been faithful in this very small matter; take charge of ten cities.'

主人给他说：好，善仆！你既然在小事上忠信，你要有权掌管十座城。

18 Then the second came and reported,‘Your gold coin, sir, has earned five more.'

第二个前来说：主，你的那个＂米纳＂赚了五个＂米纳＂。

19 And to this servant too he said,‘You, take charge of five cities.'

主人也给这人说：你也要掌管五座城。

20 Then the other servant came and said,‘Sir, here is your gold coin; I kept it stored away in a handkerchief,

另一个前来说：主，看，你那个＂米纳＂，我收存在手巾里。

21 for I was afraid of you, because you are a demanding person; you take up what you did not lay down and you harvest what you did not plant.'

我一向害怕你，因为你是一个严厉的人：你没有存放的，也要提取；没有下种的，也要收割。

22 He said to him,‘With your own words I shall condemn you, you wicked servant. You knew I was a demanding person, taking up what I did not lay down and harvesting what I did not plant;

主人向他说：恶仆！我就凭你的口供定你的罪。你不是知道我是个严厉的人，没有存放的，也要提取；没有下种的，也要收割的吗？

23 why did you not put my money in a bank? Then on my return I would have collected it with interest.'

为什么你不把我的钱存于钱庄？迨我回来时，我可以连本带利取出来。

24 And to those standing by he said,‘Take the gold coin from him and give it to the servant who has ten.'

主人便向侍立左右的人说：你们把他那个＂米纳＂夺过来，给那有十个的。

25 But they said to him, ‘Sir, he has ten gold coins.'

他们向他说：主，他已有十个＂米纳＂了。

26 ‘I tell you, to everyone who has, more will be given, but from the one who has not, even what he has will be taken away.

我告诉你们：凡是有的，还要给他；那没有的，连他所有的，也要从他夺去。

27 Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me.'＂

至于那些敌对我，不愿意我作他们君王的人，你们把他们押到这里，在我面前杀掉。＂

28 6 After he had said this, he proceeded on his journey up to Jerusalem.

耶稣说了这些话，就领头前行，上耶路撒冷去了。

29 As he drew near to Bethphage and Bethany at the place called the Mount of Olives, he sent two of his disciples.

及至临近贝特法革和伯达尼，在一座名叫橄榄山那里，耶稣派遣两个门徒说：

30 He said, ＂Go into the village opposite you, and as you enter it you will find a colt tethered on which no one has ever sat. Untie it and bring it here.

＂你们往对面的村庄里去，一进村，就会看见一匹拴着的驴驹，从来没有人骑过，把他解开，牵来。

31 And if anyone should ask you,‘Why are you untying it?' you will answer, ‘The Master has need of it.'＂

如果有人问你们说：你们为什么解它？你们要这样说：主要用它。＂

32 So those who had been sent went off and found everything just as he had told them.

被派的人去了，所遇见的，正如对他们说过的一样。

33 And as they were untying the colt, its owners said to them, ＂Why are you untying this colt?＂

他们正在解驴驹的时候，驴驹的主人对他们说：＂你们为什么解这驴驹？＂

34 They answered, ＂The Master has need of it.＂

他们说：＂主要用它。＂

35 So they brought it to Jesus, threw their cloaks over the colt, and helped Jesus to mount.

他们遂把驴驹牵到耶稣跟前，把他们的外衣搭在驴驹上，扶耶稣骑上。

36 As he rode along, the people were spreading their cloaks on the road;

前行的时候，人们把自己的外衣铺在路上。

37 and now as he was approaching the slope of the Mount of Olives, the whole multitude of his disciples began to praise God aloud with joy for all the mighty deeds they had seen.

当他临近橄榄山的下坡时，众门徒为了所见过的一切奇能，都欢欣的大声颂扬天主说：

38 They proclaimed: ＂Blessed is the king who comes in the name of the Lord. 7 Peace in heaven and glory in the highest.＂

＂因上主之名而来的君王，应受赞颂！和平在天上，光荣于高天！＂

39 Some of the Pharisees in the crowd said to him, ＂Teacher, rebuke your disciples.＂ 8

人群中有几个法利塞人对耶稣说：＂师傅，责斥你的门徒罢！＂

40 He said in reply, ＂I tell you, if they keep silent, the stones will cry out!＂

耶稣回答说：＂我告诉你们：这些人若不作声，石头就要喊叫了！＂

41 9 As he drew near, he saw the city and wept over it,

耶稣临近的时候，望见京城，便哀哭她说：

42 saying, ＂If this day you only knew what makes for peace--but now it is hidden from your eyes.

＂恨不能在这一天，你也知道有关你平安的事；但这事如今在你眼前是隐藏的。

43 10 For the days are coming upon you when your enemies will raise a palisade against you; they will encircle you and hem you in on all sides.

的确，日子将临于你，你的仇敌要在你四周筑起壁垒，包围你，四面窘困你；

44 They will smash you to the ground and your children within you, and they will not leave one stone upon another within you because you did not recognize the time of your visitation.＂

又要荡平你，及在你内的子民；在你内决不留一块石头在另一块石头上，因为你没有认识眷顾你的时期。＂

45 Then Jesus entered the temple area 11 and proceeded to drive out those who were selling things,

耶稣进了殿院，开始把买卖人赶出去。

46 saying to them, ＂It is written,‘My house shall be a house of prayer, but you have made it a den of thieves.'＂

对他们说：＂经上记载：我的殿宇应是祈祷之所，而你们竟把它做了贼窝。＂

47 And every day he was teaching in the temple area. The chief priests, the scribes, and the leaders of the people, meanwhile, were seeking to put him to death,

耶稣每天在圣殿内施教。司祭长及经师并人民的首领，设法要除掉他，

48 but they could find no way to accomplish their purpose because all the people were hanging on his words.

但是寻不出什么办法，因为众百姓都倾心听他。

Footnotes(注解)

1 [1-10] The story of the tax collector Zacchaeus is unique to this gospel. While a rich man (Luke 19:2), Zacchaeus provides a contrast to the rich man of Luke 18:18-23 who cannot detach himself from his material possessions to become a follower of Jesus. Zacchaeus, according to Luke, exemplifies the proper attitude toward wealth: he promises to give half of his possessions to the poor (Luke 19:8) and consequently is the recipient of salvation (Luke 19:9-10).

2 [9] A descendant of Abraham: literally, ＂a son of Abraham.＂ The tax collector Zacchaeus, whose repentance is attested by his determination to amend his former ways, shows himself to be a true descendant of Abraham, the true heir to the promises of God in the Old Testament. Underlying Luke's depiction of Zacchaeus as a descendant of Abraham, the father of the Jews (Luke 1:73; 16:22-31), is his recognition of the central place occupied by Israel in the plan of salvation.

3 [10] This verse sums up for Luke his depiction of the role of Jesus as savior in this gospel.

4 [11-27] In this parable Luke has combined two originally distinct parables: (1) a parable about the conduct of faithful and productive servants (Luke 19:13, 15b-26) and (2) a parable about a rejected king (Luke 19:12, 14-15a, 27). The story about the conduct of servants occurs in another form in Matthew 25:14-20. The story about the rejected king may have originated with a contemporary historical event. After the death of Herod the Great, his son Archelaus traveled to Rome to receive the title of king. A delegation of Jews appeared in Rome before Caesar Augustus to oppose the request of Archelaus. Although not given the title of king, Archelaus was made ruler over Judea and Samaria. As the story is used by Luke, however, it furnishes a correction to the expectation of the imminent end of the age and of the establishment of the kingdom in Jerusalem (Luke 19:11). Jesus is not on his way to Jerusalem to receive the kingly power; for that, he must go away and only after returning from the distant country (a reference to the parousia) will reward and judgment take place.

5 [13] Ten gold coins: literally, ＂ten minas.＂ A mina was a monetary unit that in ancient Greece was the equivalent of one hundred drachmas.

6 [19:28-21:38] With the royal entry of Jesus into Jerusalem, a new section of Luke's gospel begins, the ministry of Jesus in Jerusalem before his death and resurrection. Luke suggests that this was a lengthy ministry in Jerusalem (Luke 19:47; 20:1; 21:37-38; 22:53) and it is characterized by Jesus' daily teaching in the temple (Luke 21:37-38). For the story of the entry of Jesus into Jerusalem, see also Matthew 21:1-11; Mark 11:1-10; John 12:12-19 and the notes there.

7 [38] Blessed is the king who comes in the name of the Lord: only in Luke is Jesus explicitly given the title king when he enters Jerusalem in triumph. Luke has inserted this title into the words of Psalm 118:26 that heralded the arrival of the pilgrims coming to the holy city and to the temple. Jesus is thereby acclaimed as king (see Luke 1:32) and as the one who comes (see Malachi 3:1; Luke 7:19). Peace in heaven . . . : the acclamation of the disciples of Jesus in Luke echoes the announcement of the angels at the birth of Jesus (Luke 2:14). The peace Jesus brings is associated with the salvation to be accomplished here in Jerusalem.

8 [39] Rebuke your disciples: this command, found only in Luke, was given so that the Roman authorities would not interpret the acclamation of Jesus as king as an uprising against them; cf Luke 23:2-3.

9 [41-44] The lament for Jerusalem is found only in Luke. By not accepting Jesus (the one who mediates peace), Jerusalem will not find peace but will become the victim of devastation.

10 [43-44] Luke may be describing the actual disaster that befell Jerusalem in A.D. 70 when it was destroyed by the Romans during the First Revolt.

11 [45-46] Immediately upon entering the holy city, Jesus in a display of his authority enters the temple (see Malachi 3:1-3) and lays claim to it after cleansing it that it might become a proper place for his teaching ministry in Jerusalem (Luke 19:47; 20:1; 21:37; 22:53). See Matthew 21:12-17; Mark 11:15-19; John 2:13-17 and the notes there.

Luke
Chapter 20

1 1 One day as he was teaching the people in the temple area and proclaiming the good news, the chief priests and scribes, together with the elders, approached him

有一天，耶稣在圣殿里教训百姓，及宣讲喜讯的时候，司祭长、经师及长老前来，

2 and said to him, ＂Tell us, by what authority are you doing these things? Or who is the one who gave you this authority?＂

对他说道：＂请你告诉我们：你凭什么权柄作这些事？或者是谁给了你这权柄？＂

3 He said to them in reply, ＂I shall ask you a question. Tell me,

耶稣回答他们说：＂我也要问你们一句话，你们告诉我：

4 was John's baptism of heavenly or of human origin?＂

若翰的洗礼是从天上来的，还是从人来的呢？＂

5 They discussed this among themselves, and said, ＂If we say, ‘Of heavenly origin,' he will say, ‘Why did you not believe him?'

他们心里忖度说：＂如果我们说：是从天上来的，他必要说：你们为什么不信他？

6 But if we say, ‘Of human origin,' then all the people will stone us, for they are convinced that John was a prophet.＂

如果我们说：是从人来的，众百姓必要用石头砸死我们，因为他们都确信若翰是先知。＂

7 So they answered that they did not know from where it came.

于是他们回答说：＂不知道是从哪里来的。＂

8 Then Jesus said to them, ＂Neither shall I tell you by what authority I do these things.＂

耶稣也给他们说：＂我也不告诉你们：我凭什么权柄作这些事。＂

9 2 Then he proceeded to tell the people this parable. ＂(A) man planted a vineyard, leased it to tenant farmers, and then went on a journey for a long time.

耶稣对百姓设了这个比喻：有一个人培植了一个葡萄园，把它租给园户，就往远方去，为时很久。

10 At harvest time he sent a servant to the tenant farmers to receive some of the produce of the vineyard. But they beat the servant and sent him away empty-handed.

到了时节，他便打发一个仆人去园户那里，为叫他们把园中应纳的果实交给他。园户却打了他，放他空手回去。

11 So he proceeded to send another servant, but him also they beat and insulted and sent away empty-handed.

园主又打发了另一个仆人去，他们把那人也打了，并加以侮辱，放他空手回去。

12 Then he proceeded to send a third, but this one too they wounded and threw out.

园主又打发第三个去，连这一个，他们也打伤，把他赶了出去。

13 The owner of the vineyard said,‘What shall I do? I shall send my beloved son; maybe they will respect him.'

葡萄园的主人说：我要怎样办呢？我要打发我的爱子去，或许他们会敬重他。

14 But when the tenant farmers saw him they said to one another, 'This is the heir. Let us kill him that the inheritance may become ours.'

谁知园户一看见他，便彼此商议说：这是承继人，我们要杀掉他，好让产业归于我们。

15 So they threw him out of the vineyard and killed him. 3 What will the owner of the vineyard do to them?

于是他们把他推到葡萄园外杀了。那么，葡萄园的主人要怎样处置他们呢？

16 He will come and put those tenant farmers to death and turn over the vineyard to others.＂ When the people heard this, they exclaimed, ＂Let it not be so!＂

他必要来，除灭这些园户，把葡萄园租给别人。＂众人一听这话，就说：＂千万不要这样！＂

17 But he looked at them and asked, ＂What then does this scripture passage mean: ‘The stone which the builders rejected has become the cornerstone'?

耶稣注视他们说：＂那么，经上所载：‘匠人弃而不用的石头，反而成了屋角的基石，’这句话是什么意思？

18 Everyone who falls on that stone will be dashed to pieces; and it will crush anyone on whom it falls.＂

凡跌在这石头上的，必被撞碎；这石头落在谁身上，必要把他压碎。＂

19 The scribes and chief priests sought to lay their hands on him at that very hour, but they feared the people, for they knew that he had addressed this parable to them.

经师及司祭长在那时刻就想下手逮捕耶稣，但是害怕百姓。他们明白这个比喻是暗指他们说的。

20 4 They watched him closely and sent agents pretending to be righteous who were to trap him in speech, in order to hand him over to the authority and power of the governor.

于是他们窥察耶稣，派遣奸细，假装义人，要抓住他的语病，好把他交付于总督的司法权下。

21 They posed this question to him, ＂Teacher, we know that what you say and teach is correct, and you show no partiality, but teach the way of God in accordance with the truth.

他们就诘问他说：＂师傅，我们知道你说话施教，都正直无私；又不看情面，但按真理教授天主的道路。

22 Is it lawful for us to pay tribute to Caesar or not?＂ 5

敢问：我们给凯撒纳丁税，可以不可以？＂

23 Recognizing their craftiness he said to them,

耶稣觉察出他们的诡计，便对他们说：

24 ＂Show me a denarius; 6 whose image and name does it bear?＂ They replied, ＂Caesar's.＂

＂你们拿一个＂德纳＂来给我看！这＂德纳＂上有谁的肖像，有谁的字号？＂他们说：＂凯撒的。＂

25 So he said to them, ＂Then repay to Caesar what belongs to Caesar and to God what belongs to God.＂

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。＂

26 They were unable to trap him by something he might say before the people, and so amazed were they at his reply that they fell silent.

他们在民众在面前，不能抓到他的语病，且惊奇他的应对，遂噤口不言。

27 Some Sadducees, 7 those who deny that there is a resurrection, came forward and put this question to him,

否认复活的撒杜塞人中，有几个前来问耶稣说：

28 8 saying, ＂Teacher, Moses wrote for us, ‘If someone's brother dies leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.'

＂师傅，梅瑟给我们写道：如果一个人的哥哥死了，撇下妻子而没有子嗣，他的弟弟就应娶他的妻子，给他哥哥立嗣

29 Now there were seven brothers; the first married a woman but died childless.

曾有兄弟七人，第一个娶了妻子，没有子嗣就死了。

30 Then the second

第二个，

31 and the third married her, and likewise all the seven died childless.

及第三个都娶过她为妻。七个人都是如此：没有留下子嗣就死了。

32 Finally the woman also died.

末后，连那妇人也死了。

33 Now at the resurrection whose wife will that woman be? For all seven had been married to her.＂

那么，在复活的时候，这妇人是他们那一个的妻子？因为他们七个人都娶过她为妻。＂

34 Jesus said to them, ＂The children of this age marry and remarry;

耶稣对他们说：＂今世之子也娶也嫁；

35 but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage.

但那堪得来世，及堪当由死者中复活的人，他们也不娶，也不嫁；

36 They can no longer die, for they are like angels; and they are the children of God because they are the ones who will rise. 9

甚至他们也不能再死，因为他们相似天使，他们既是复活之子，也就是天主之子。

37 That the dead will rise even Moses made known in the passage about the bush, when he called ‘Lord' the God of Abraham, the God of Isaac, and the God of Jacob;

至论死者复活，梅瑟已在荆棘篇中指明了：他称上主为亚巴郎的天主，依撒格的天主及雅各伯的天主。

38 and he is not God of the dead, but of the living, for to him all are alive.＂

他不是死人的，而是活人的天主：所有的人为他都是生活的。＂

39 Some of the scribes said in reply, ＂Teacher, you have answered well.＂

有几个经师应声说：＂师傅，你说的好。＂

40 And they no longer dared to ask him anything.

从此，他们再不敢质问他什么了。

41 10 Then he said to them, ＂How do they claim that the Messiah is the Son of David?

耶稣问他们说：＂人们怎么称默西亚是达味之子呢？

42 For David himself in the Book of Psalms says:‘The Lord said to my lord, ＂Sit at my right hand

达味自己曾在圣咏集上说：‘上主对吾主说：你坐在我右边，

43 till I make your enemies your footstool.＂'

等我使你的仇敌变作你脚下的踏板。’

44 Now if David calls him ‘lord,' how can he be his son?＂

达味既称他为主，他怎样又是达味之子呢？＂

45 Then, within the hearing of all the people, he said to (his) disciples,

众百姓正听的时候，耶稣对他的门徒说：

46 ＂Be on guard against the scribes, who like to go around in long robes and love greetings in marketplaces, seats of honor in synagogues, and places of honor at banquets.

＂你们应慎防经师！他们喜欢穿长袍游行，喜爱街市上的致敬，会堂里的高位，筵席上的首座。

47 They devour the houses of widows and, as a pretext, recite lengthy prayers. They will receive a very severe condemnation.＂

他们吞没寡妇们的家产，而又以长久的祈祷作掩饰：这些人必要遭受更重的处罚。＂

Footnotes(注解)

1 [1-47] The Jerusalem religious leaders or their representatives, in an attempt to incriminate Jesus with the Romans and to discredit him with the people, pose a number of questions to him (about his authority, 2; about payment of taxes, Luke 20:22; about the resurrection, Luke 20:28-33).

2 [9-19] This parable about an absentee landlord and a tenant farmers' revolt reflects the social and economic conditions of rural Palestine in the first century. The synoptic gospel writers use the parable to describe how the rejection of the landlord's son becomes the occasion for the vineyard to be taken away from those to whom it was entrusted (the religious leadership of Judaism that rejects the teaching and preaching of Jesus; Luke 20:19).

3 [15] They threw him out of the vineyard and killed him: cf Mark 12:8. Luke has altered his Marcan source and reports that the murder of the son takes place outside the vineyard to reflect the tradition of Jesus' death outside the walls of the city of Jerusalem (see Hebrews 13:12).

4 [20] The governor: i.e., Pontius Pilate, the Roman administrator responsible for the collection of taxes and maintenance of order in Palestine.

5 [22] Through their question the agents of the Jerusalem religious leadership hope to force Jesus to take sides on one of the sensitive political issues of first-century Palestine. The issue of nonpayment of taxes to Rome becomes one of the focal points of the First Jewish Revolt (A.D. 66-70) that resulted in the Roman destruction of Jerusalem and the temple. See also the note on Matthew 22:15-22.

6 [24] Denarius: a Roman silver coin (see the note on Luke 7:41).

7 [27] Sadducees: see the note on Matthew 3:7.

8 [28-33] The Sadducees' question, based on the law of levirate marriage recorded in Deut 25:5-10, ridicules the idea of the resurrection. Jesus rejects their naive understanding of the resurrection (Luke 20:35-36) and then argues on behalf of the resurrection of the dead on the basis of the written law (Luke 20:37-38) that the Sadducees accept. See also the notes on Matthew 22:23-33.

9 [36] Because they are the ones who will rise: literally, ＂being sons of the resurrection.＂

10 [41-44] After successfully answering the three questions of his opponents, Jesus now asks them a question. Their inability to respond implies that they have forfeited their position and authority as the religious leaders of the people because they do not understand the scriptures. This series of controversies between the religious leadership of Jerusalem and Jesus reveals Jesus as the authoritative teacher whose words are to be listened to (see Luke 9:35). See also the notes on Matthew 22:41-46.

Luke
Chapter 21

1 1 When he looked up he saw some wealthy people putting their offerings into the treasury

耶稣举目一望，看见富人把他们的献仪投入银库内。

2 and he noticed a poor widow putting in two small coins.

又看见一个贫苦的寡妇，把两文钱投入里面，

3 He said, ＂I tell you truly, this poor widow put in more than all the rest;

遂说：“我实在告诉你们：这个穷寡妇比众人投入的都多，

4 for those others have all made offerings from their surplus wealth, but she, from her poverty, has offered her whole livelihood.＂

因为众人都是拿他们多余的投入，作为给天主的献仪；而这个寡妇却是从她的不足中，把她所有的一切生活费都投上了。”

5 2 While some people were speaking about how the temple was adorned with costly stones and votive offerings, he said,

有些人正谈论圣殿是用美丽的石头，和还愿的献品装饰的，耶稣说：

6 ＂All that you see here--the days will come when there will not be left a stone upon another stone that will not be thrown down.＂

“你们所看见的这一切，待那时日一到，没有一块石头留在另一块石头上，而不被拆毁的。”

7 Then they asked him, ＂Teacher, when will this happen? And what sign will there be when all these things are about to happen?＂

他们遂问说：“师傅，那么，什么时候要发生这些事？这些事要发生的时候，将有什么先兆？”

8 He answered, ＂See that you not be deceived, for many will come in my name, saying,‘I am he,‘ and 'The time has come.' 3 Do not follow them!

耶稣说：＂你们要谨慎，不要受欺骗！因为将有许多人，假冒我的名字来说：我就是

9 When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end.＂

你们几时听见战争及叛乱，不要惊惶！因为这些事必须先要发生，但还不即刻是结局。＂

10 Then he said to them, ＂Nation will rise against nation, and kingdom against kingdom.

耶稣又给他们说：＂民族要起来攻击民族，国家攻击国家；

11 There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky.

将有大地震，到处有饥荒及瘟疫；将出现可怖的异象，天上要有巨大的凶兆。

12 ＂Before all this happens, 4 however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name.

但是，这一切事以前，为了我名字的原故，人们要下手把你们拘捕、迫害、解送到会堂，并囚在狱中；且押送到君王及总督之前，

13 It will lead to your giving testimony.

为给你们一个作见证的机会。

14 Remember, you are not to prepare your defense beforehand,

所以，你们心中要镇定，不要事先考虑申辩，

15 for I myself shall give you a wisdom in speaking 5 that all your adversaries will be powerless to resist or refute.

因为我要给你们口才和明智，是你们的一切仇敌所不能抵抗及辩驳的。

16 You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death.

你们要为父母、兄弟、亲戚及朋友所出卖；你们中有一些要被杀死。

17 You will be hated by all because of my name,

你们要为了我的名字，受众人的憎恨；

18 but not a hair on your head will be destroyed.

但是，连你们的一根头发，也不会失落。

19 By your perseverance you will secure your lives.

你们要凭着坚忍，保全你们的灵魂。＂

20 6 ＂When you see Jerusalem surrounded by armies, know that its desolation is at hand.

几时你们看见耶路撒冷被军队围困，那时你们便知道：她的荒凉近了。

21 Then those in Judea must flee to the mountains. Let those within the city escape from it, and let those in the countryside not enter the city,

那时，在犹太的，要逃往山中；在京都中的，要离去；在乡间的，不要进京。

22 for these days are the time of punishment when all the scriptures are fulfilled.

因为这是报复的日子，为要应验所记载的一切。

23 Woe to pregnant women and nursing mothers in those days, for a terrible calamity will come upon the earth and a wrathful judgment upon this people.

在那些日子内，怀孕的及哺乳的，是有祸的，因为要有大难降临这地方，要有义怒临于这百姓身上。

24 They will fall by the edge of the sword and be taken as captives to all the Gentiles; and Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles 7 are fulfilled.

他们要倒在剑刃之下，要被掳往列国；耶路撒冷要受异民蹂躝，直到异民的时期满限。

25 ＂There will be signs in the sun, the moon, and the stars, and on earth nations will be in dismay, perplexed by the roaring of the sea and the waves.

在日月星辰上，将有异兆出现；在地上，万国要因海洋波涛的怒号而惊惶失措。

26 People will die of fright in anticipation of what is coming upon the world, for the powers of the heavens 8 will be shaken.

众人要因恐惧，等待即将临于天下的事而昏绝，因为诸天的万象将要动摇。

27 And then they will see the Son of Man coming in a cloud with power and great glory.

那时，他们要看见人子，带着威能及莫大光荣乘云降来。

28 But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand.＂

这些事开始发生时，你们应当挺起身来，抬起你们的头，因为你们的救援近了。＂

29 He taught them a lesson. ＂Consider the fig tree and all the other trees.

耶稣又给他们设了一个比喻：＂你们看看无花果树及各种树木，

30 When their buds burst open, you see for yourselves and know that summer is now near;

几时，你们看见它们已经发芽，就知道：夏天已经近了。

31 in the same way, when you see these things happening, know that the kingdom of God is near.

同样，几时你们看见这些事发生了，也应知道天主的国近了。

32 Amen, I say to you, this generation will not pass away until all these things have taken place.

我实在告诉你们：非等一切事发生了，这一代绝不会过去。

33 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。

34 ＂Beware that your hearts do not become drowsy from carousing and drunkenness and th, e anxieties of daily life, and that day catch you by surprise

你们应当谨慎，免得你们的心为宴饮沉醉，及人生的挂虑所累时，那意想不到的日子临于你们，

35 like a trap. For that day will assault everyone who lives on the face of the earth.

因为那日子有如罗网，临于全地面的一切居民。

36 Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man.＂

所以你们应当时时醒寤祈祷，为使你们能逃脱即将发生的这一切事，并能立于人子之前。＂

37 During the day, Jesus was teaching in the temple area, but at night he would leave and stay at the place called the Mount of Olives.

耶稣白天在圣殿施教，黑夜便出去，到名叫橄榄的山上住宿。

38 And all the people would get up early each morning to listen to him in the temple area.

众百姓清早起来，到他跟前，在圣殿里听他讲道。
Footnotes(注解)

1 [1-4] The widow is another example of the poor ones in this gospel whose detachment from material possessions and dependence on God leads to their blessedness (Luke 6:20). Her simple offering provides a striking contrast to the pride and pretentiousness of the scribes denounced in the preceding section (Luke 20:45-47). The story is taken from Mark 12:41-44.

2 [5-36] Jesus' eschatological discourse in Luke is inspired by Mark 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Luke 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mark 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mark 13:14) as the apocalyptic symbol (see Daniel 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Luke 21:20-24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as ＂the times of the Gentiles＂ (Luke 21:24). See also the notes on Matthew 24:1-36 and Mark 13:1-37.

3 [8] The time has come: in Luke, the proclamation of the imminent end of the age has itself become a false teaching.

4 [12] Before all this happens . . . : to Luke and his community, some of the signs of the end just described (Luke 21:10-11) still lie in the future. Now in dealing with the persecution of the disciples (Luke 21:12-19) and the destruction of Jerusalem (Luke 21:20-24) Luke is pointing to eschatological signs that have already been fulfilled.

5 [15] A wisdom in speaking: literally, ＂a mouth and wisdom.＂

6 [20-24] The actual destruction of Jerusalem by Rome in A.D. 70 upon which Luke and his community look back provides the assurance that, just as Jesus' prediction of Jerusalem's destruction was fulfilled, so too will be his announcement of their final redemption (Luke 21:27-28).

7 [24] The times of the Gentiles: a period of indeterminate length separating the destruction of Jerusalem from the cosmic signs accompanying the coming of the Son of Man.

8 [26] The powers of the heavens: the heavenly bodies mentioned in Luke 21:25 and thought of as cosmic armies.

Luke
Chapter 22

1 1 Now the feast of Unleavened Bread, called the Passover, 2 was drawing near,

称为逾越节的无酵节近了。

2 and the chief priests and the scribes were seeking a way to put him to death, for they were afraid of the people.

司祭长及经师设法要怎样消除耶稣，因为他们害怕百姓。

3 Then Satan entered into Judas, 3 the one surnamed Iscariot, who was counted among the Twelve,

那时，撒殚进入了那名叫依斯加略的犹达斯的心中，他本是十二人中之一。

4 and he went to the chief priests and temple guards to discuss a plan for handing him over to them.

他去同司祭长及圣殿警官商议，怎样把耶稣交给他们。

5 They were pleased and agreed to pay him money.

他们不胜欣喜，就约定给他银钱；

6 He accepted their offer and sought a favorable opportunity to hand him over to them in the absence of a crowd.

他应允了，遂寻找机会，当群众不在的时候，把耶稣交给他们。

7 When the day of the Feast of Unleavened Bread arrived, the day for sacrificing the Passover lamb,

无酵节日到了，这一天，应宰杀逾越节羔羊。

8 he sent out Peter and John, instructing them,＂Go and make preparations for us to eat the Passover.＂

耶稣打发伯多禄和若望说：＂你们去为我们预备要吃的逾越节晚餐吧！

9 They asked him,＂Where do you want us to make the preparations?＂

他问他们说：＂你愿意我们在那里预备？＂

10 And he answered them,＂When you go into the city, a man will meet you carrying a jar of water. 4 Follow him into the house that he enters

他回答说：＂注意！你们进城，必有一个拿水罐的人与你们相遇，你们就跟着他，到他所进的那一家，

11 and say to the master of the house,‘The teacher says to you,＂Where is the guest room where I may eat the Passover with my disciples?＂'

对那家的主人说：＂师傅问你：我同我的门徒吃逾越节晚餐的客房在哪里？

12 He will show you a large upper room that is furnished. Make the preparations there.＂

那人必指给你们一间铺设好了的宽大楼厅；你们就在那里准备。＂

13 Then they went off and found everything exactly as he had told them, and there they prepared the Passover.

他们去了，所遇见的，正如耶稣对他们所说的一样；他们便预备了逾越节晚餐。

14 When the hour came, he took his place at table with the apostles.

到了时候，耶稣就入席，宗徒也同他一起。

15 He said to them,＂I have eagerly desired to eat this Passover 5 with you before I suffer,

耶稣对他们说：＂我渴望而又渴望，在我受难以前，同你们吃这一次逾越节晚餐。

16 for, I tell you, I shall not eat it (again) until there is fulfillment in the kingdom of God.＂

我告诉你们：非等到它在天主的国里成全了，我决不再吃它。＂

17 Then he took a cup, 6 gave thanks, and said,＂Take this and share it among yourselves;

耶稣接过杯来，祝谢了说：＂你们把这杯拿去，彼此分着喝吧！

18 for I tell you (that) from this time on I shall not drink of the fruit of the vine until the kingdom of God comes.＂

我告诉你们：从今以后，非等到天主的国来临了，我决不再喝这葡萄汁了。＂

19 7 Then he took the bread, said the blessing, broke it, and gave it to them, saying,＂This is my body, which will be given for you; do this in memory of me.＂

耶稣拿起饼来，祝谢了，擘开，递给他们说：＂这是我的身体，为你们而舍弃的。你们应行此礼，为纪念我。＂

20 And likewise the cup after they had eaten, saying,＂This cup is the new covenant in my blood, which will be shed for you.

晚餐以后，耶稣同样拿起杯来，说：＂这杯是用我为你们流出的血而立的新约。

21 ＂And yet behold, the hand of the one who is to betray me is with me on the table;

但是，看，负卖我者的手同我一起在桌子上。

22 for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed.＂

人子固然要依照所预定的离去，但那负卖人子的人是有祸的。＂

23 And they began to debate among themselves who among them would do such a deed.

他们便彼此相问，他们中那一个要做这事。

24 8 Then an argument broke out among them about which of them should be regarded as the greatest.

在他们中又起了争论：他们中数着谁最大？

25 9 He said to them,＂The kings of the Gentiles lord it over them and those in authority over them are addressed as ‘Benefactors';

耶稣给他们说：＂外邦人有君王宰制他们，那有权管治他们的，称为恩主；

26 but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant.

但你们却不要这样：你们中最大的，要成为最小的；为首领的，要成为服事人的。

27 For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves.

是谁大呢？是坐席的，还是服事人的？不是坐席的吗？可是我在你们中间却像是服事人的。

28 It is you who have stood by me in my trials;

在我的困难中，与我常常相偕的，就是你们

29 and I confer a kingdom on you, just as my Father has conferred one on me,

所以，我将王权给你们预备下，正如我父给我预备下了一样，

30 that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.

为使你们在我的国里，一同在我的筳席上吃喝，并坐在宝座上，审判以色列十二支派。

31 10 11＂Simon, Simon, behold Satan has demanded to sift all of you like wheat,

西满，西满，看，撒殚求得了许可，要筛你们像筛麦子一样。

32 but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers.＂

但是我已为你祈求了，为叫你的信德不致丧失，待你回头以后，要坚固你的兄弟。＂

33 He said to him,＂Lord, I am prepared to go to prison and to die with you.＂

伯多禄向他说：＂主，我已经准备同你一起下狱，同去受死。＂

34 But he replied,＂I tell you, Peter, before the cock crows this day, you will deny three times that you know me.＂

耶稣说：＂伯多禄，我告诉你：今天鸡还未叫以前，你要三次说不认识我。＂

35 He said to them,＂When I sent you forth without a money bag or a sack or sandals, were you in need of anything?＂＂No, nothing,＂ they replied.

然后又给他们说：＂我以前派遣你们的时候，没有带钱囊、口袋及鞋，你们缺少了什么没有？＂他们说：＂什么也没有缺。＂

36 He said to them, 12＂But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one.

耶稣向他们说：＂可是如今，有钱囊的，应当带着；有口袋的也一样；没有剑的，应当卖去自己的外衣，去买一把。

37 For I tell you that this scripture must be fulfilled in me, namely, ‘He was counted among the wicked'; and indeed what is written about me is coming to fulfillment.＂

我告诉你们：经上所载：‘他被列于叛逆之中’的这句话，必要应验在我身上，因为那有关我的事，快要终结。＂

38 Then they said,＂Lord, look, there are two swords here.＂ But he replied,＂It is enough!＂ 13

他们说：＂主，看，这里有两把剑。＂耶稣给他们说：＂够了！＂

39 Then going out he went, as was his custom, to the Mount of Olives, and the disciples followed him.

耶稣出来，照常往橄榄山去，门徒也跟他去了。

40 When he arrived at the place he said to them,＂Pray that you may not undergo the test.＂

到了那地方，耶稣便给他们说：＂你们应该祈祷，免得陷于诱感。＂

41 After withdrawing about a stone's throw from them and kneeling, he prayed,

遂离开他们，约有投石那么远，屈膝祈祷，

42 saying,＂Father, if you are willing, take this cup away from me; still, not my will but yours be done.＂

说：＂父啊！你如果愿意，请给我免去这杯吧！但不要随我的意愿，惟照你的意愿成就吧！＂

43 14 (And to strengthen him an angel from heaven appeared to him.

有一位天使，从天上显现给他，加强他的力量。

44 He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground.)

他在极度恐慌中，祈祷越发恳切；他的汗如同血珠滴在地上。

45 When he rose from prayer and returned to his disciples, he found them sleeping from grief.

他从祈祷中起来，来到门徒那里，看见他们都因忧闷睡着了，

46 He said to them,＂Why are you sleeping? Get up and pray that you may not undergo the test.＂

就给他们说：＂你们怎么睡觉呢？起来祈祷吧！免得陷于诱惑。＂

47 While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him.

耶稣还说话的时候，来了一群人，那十二人之一，洺叫犹达斯的，走在他们前面；他走近了耶稣，要口亲他。

48 Jesus said to him,＂Judas, are you betraying the Son of Man with a kiss?＂

耶稣给他说：＂犹达斯，你用口亲来负卖人子吗？＂

49 His disciples realized what was about to happen, and they asked,＂Lord, shall we strike with a sword?＂

耶稣左右的人一见要发生的事，就说：＂主，我们可以用剑砍吗？＂

50 And one of them struck the high priest's servant and cut off his right ear.

他们中有一个人砍了大司祭的仆人，把他的右耳削了下来。

51 15 But Jesus said in reply,＂Stop, no more of this!＂ Then he touched the servant's ear and healed him.

耶稣说道：＂至此为止！＂就摸了摸那人的耳朵，治好了他。

52 And Jesus said to the chief priests and temple guards and elders who had come for him,＂Have you come out as against a robber, with swords and clubs?

耶稣对那些来到他跟前的司祭长，和圣殿警官并长老说：＂你们拿着刀剑棍棒出来，好象对付强盗吗？

53 Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness.＂

我天天同你们在圣殿里的时候，你们没有下手拿我；但现在是你们的时候，是黑暗的权势！＂

54 After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance.

他们既拿住耶稣，就带着解到大司祭的住宅。伯多禄远远地跟着。

55 They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them.

他们在庭院中间生了火，一起环坐，伯多禄也坐在他们中间。

56 When a maid saw him seated in the light, she looked intently at him and said,＂This man too was with him.＂

有一个使女看见他面对火光坐着，便定睛注视他说：＂这个人也是同他一起的。＂

57 But he denied it saying,＂Woman, I do not know him.＂

伯多禄否认说：＂女人，我不认识他。＂

58 A short while later someone else saw him and said,＂You too are one of them＂; but Peter answered,＂My friend, I am not.＂

过了不久，另一个人看见他说：＂你也是他们中的。＂伯多禄说：＂你这个人，我不是！＂

59 About an hour later, still another insisted,＂Assuredly, this man too was with him, for he also is a Galilean.＂

约隔一个时辰，又有一个人肯定说：＂这个人，确是同他一起的，因为他是加里肋亚人。＂

60 But Peter said,＂My friend, I do not know what you are talking about.＂ Just as he was saying this, the cock crowed,

伯多禄说：＂你这个人！我不慬你说的。＂他还说话的时候，鸡便叫了。

61 and the Lord turned and looked at Peter; 16 and Peter remembered the word of the Lord, how he had said to him,＂Before the cock crows today, you will deny me three times.＂

主转过身来，看了看伯多禄，伯多禄就想起主对他说的话来：＂今天鸡叫以前，你要三次不认我。＂

62 He went out and began to weep bitterly.

伯多禄一到外面，就凄惨地哭起来了。

63 The men who held Jesus in custody were ridiculing and beating him.

那些羁押耶稣的人，戏弄他、打他；

64 They blindfolded him and questioned him, saying,＂Prophesy! Who is it that struck you?＂

又蒙起他来，问他说：＂你猜一猜：是谁打你？＂

65 And they reviled him in saying many other things against him.

他们还说了许多别的侮辱他的话。

66 17 18 When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin.

天一亮，民间长老及司祭长并经师集合起来，把耶稣带到他们的公议会里，说：

67 They said,＂If you are the Messiah, tell us,＂ but he replied to them,＂If I tell you, you will not believe,

＂如果你是默西亚，就告诉我们吧！＂耶稣回答他们说：＂即便我告诉你们，你们也不会相信。

68 and if I question, you will not respond.

如果我问，你们也决不回答。

69 But from this time on the Son of Man will be seated at the right hand of the power of God.＂

从今以后，人子要坐在大能者天主的右边。＂

70 They all asked,＂Are you then the Son of God?＂ He replied to them,＂You say that I am.＂

众人于是说：＂那么，你就是天主子了？＂耶稣对他们说：＂你们说了，我就是。＂

71 Then they said,＂What further need have we for testimony? We have heard it from his own mouth.＂

他们说：＂我们何必还需要见证呢？我们亲自从他的口中听见了。＂
Footnotes(注解)

1 [22:1-23:56a] The passion narrative. Luke is still dependent upon Mark for the composition of the passion narrative but has incorporated much of his own special tradition into the narrative. Among the distinctive sections in Luke are: (1) the tradition of the institution of the Eucharist (Luke 22:15-20); (2) Jesus' farewell discourse (Luke 22:21-38); (3) the mistreatment and interrogation of Jesus (Luke 22:63-71); (4) Jesus before Herod and his second appearance before Pilate (Luke 23:6-16); (5) words addressed to the women followers on the way to the crucifixion (Luke 23:27-32); (6) words to the penitent thief (Luke 23:39-41); (7) the death of Jesus (Luke 23:46, 47b-49). Luke stresses the innocence of Jesus (Luke 23:4, 14-15, 22) who is the victim of the powers of evil (Luke 22:3, 31, 53) and who goes to his death in fulfillment of his Father's will (Luke 22:42, 46). Throughout the narrative Luke emphasizes the mercy, compassion, and healing power of Jesus (Luke 22:51; 23:43) who does not go to death lonely and deserted, but is accompanied by others who follow him on the way of the cross (Luke 23:26-31, 49).

2 [1] Feast of Unleavened Bread, called the Passover: see the note on Mark 14:1.

3 [3] Satan entered into Judas: see the note on Luke 4:13.

4 [10] A man will meet you carrying a jar of water: see the note on Mark 14:13.

5 [15] This Passover: Luke clearly identifies this last supper of Jesus with the apostles as a Passover meal that commemorated the deliverance of the Israelites from slavery in Egypt. Jesus reinterprets the significance of the Passover by setting it in the context of the kingdom of God (Luke 22:16). The＂deliverance＂ associated with the Passover finds its new meaning in the blood that will be shed (Luke 22:20).

6 [17] Because of a textual problem in Luke 22:19-20 some commentators interpret this cup as the eucharistic cup.

7 [19c-20] Which will be given . . . do this in memory of me: these words are omitted in some important Western text manuscripts and a few Syriac manuscripts. Other ancient text types, including the oldest papyrus manuscript of Luke dating from the late second or early third century, contain the longer reading presented here. The Lucan account of the words of institution of the Eucharist bears a close resemblance to the words of institution in the Pauline tradition (see 1 Cor 11:23-26). See also the notes on Matthew 26:26-29; 26:27-28; and Mark 14:22-24.

8 [24-38] The Gospel of Luke presents a brief farewell discourse of Jesus; compare the lengthy farewell discourses and prayer in John 13-17.

9 [25] 'Benefactors': this word occurs as a title of rulers in the Hellenistic world.

10 [31-32] Jesus' prayer for Simon's faith and the commission to strengthen his brothers anticipates the post-resurrectional prominence of Peter in the first half of Acts, where he appears as the spokesman for the Christian community and the one who begins the mission to the Gentiles (Acts 10-11).

11 [31] All of you: literally,＂you.＂ The translation reflects the meaning of the Greek text that uses a second person plural pronoun here.

12 [36] In contrast to the ministry of the Twelve and of the seventy-two during the period of Jesus (Luke 9:3; 10:4), in the future period of the church the missionaries must be prepared for the opposition they will face in a world hostile to their preaching.

13 [38] It is enough!: the farewell discourse ends abruptly with these words of Jesus spoken to the disciples when they take literally what was intended as figurative language about being prepared to face the world's hostility.

14 [43-44] These verses, though very ancient, were probably not part of the original text of Luke. They are absent from the oldest papyrus manuscripts of Luke and from manuscripts of wide geographical distribution.

15 [51] And healed him: only Luke recounts this healing of the injured servant.

16 [61] Only Luke recounts that the Lord turned and looked at Peter. This look of Jesus leads to Peter's weeping bitterly over his denial (Luke 22:62).

17 [66-71] Luke recounts one daytime trial of Jesus (Luke 22:66-71) and hints at some type of preliminary nighttime investigation (Luke 22:54-65). Mark (and Matthew who follows Mark) has transferred incidents of this day into the nighttime interrogation with the result that there appear to be two Sanhedrin trials of Jesus in Mark (and Matthew); see the note on Mark 14:53.

18 [66] Sanhedrin: the word is a Hebraized form of a Greek word meaning a＂council,＂ and refers to the elders, chief priests, and scribes who met under the high priest's leadership to decide religious and legal questions that did not pertain to Rome's interests. Jewish sources are not clear on the competence of the Sanhedrin to sentence and to execute during this period.

Luke
Chapter 23

1 1 Then the whole assembly of them arose and brought him before Pilate.

于是，他们全体起来，把耶稣押送到比拉多面前，

2 They brought charges against him, saying, ＂We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Messiah, a king.＂

开始控告他说：＂我们查得这个人煽惑我们的民族，阻止给凯撒纳税，且自称为默西亚君王。＂

3 Pilate asked him, ＂Are you the king of the Jews?＂ He said to him in reply, ＂You say so.＂

比拉多遂问耶稣说：＂你是犹太人的君王吗？＂耶稣回答说：＂你说的是。＂

4 Pilate then addressed the chief priests and the crowds, ＂I find this man not guilty.＂

比拉多对司祭长及群众说：＂我在这人身上查不出什么罪状来。＂

5 But they were adamant and said, ＂He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here.＂

他们越发坚持说：＂他在犹太全境，从加里肋亚起，直到这里施教，煽动民众。＂

6 2 On hearing this Pilate asked if the man was a Galilean;

比拉多听了，就问耶稣是不是加里肋亚人。

7 and upon learning that he was under Herod's jurisdiction, he sent him to Herod who was in Jerusalem at that time.

既知道他属黑落德统治，就把他转送到黑落德那里。这几天，黑落德也在耶路撒冷。

8 Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign.

黑落德见了耶稣，不胜欣喜，原来他早就愿意看看耶稣，因为他曾听说过关于耶稣的事，也指望他显个奇迹。

9 He questioned him at length, but he gave him no answer.

于是，问了耶稣许多事，但耶稣什么都不回答。

10 The chief priests and scribes, meanwhile, stood by accusing him harshly.

司祭长及经师站在那里，极力控告他。

11 (Even) Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate.

黑落德及自己的待卫鄙视他，戏笑他，并给他穿上华丽的长袍，把他解回比拉多那里。

12 Herod and Pilate became friends that very day, even though they had been enemies formerly.

黑落德与比拉多就在那一天彼此成了朋友，因为他们原先彼此有仇。

13 Pilate then summoned the chief priests, the rulers, and the people

比拉多召集司祭长、官吏及人民来，

14 and said to them, ＂You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him,

对他们说：＂你们给我送这个人来，好象是一个煽惑民众的人。看，我在你们面前审问了他，而你们告他的罪状，我在这人身上并查不出一条来，

15 nor did Herod, for he sent him back to us. So no capital crime has been committed by him.

而且黑落德也没有查出，因而又把他解回到我们这里来，足见他没有做过应死的事。

16 Therefore I shall have him flogged and then release him.＂

所以，我惩治他以后，便释放他。＂

17 3每逢节日他必须照例给他们释放一个囚犯。

18 But all together they shouted out, ＂Away with this man! Release Barabbas to us.＂

他们却齐声喊叫说：＂除掉这个人，给我们释放巴拉巴。＂

19 (Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder.)

巴拉巴原是为了在城中作乱杀人而下狱的。

20 Again Pilate addressed them, still wishing to release Jesus,

比拉多又向他们声明，愿意释放耶稣。

21 but they continued their shouting, ＂Crucify him! Crucify him!＂

他们却不断地喊叫说：＂钉在十字架上，钉他在十字架上！＂

22 Pilate addressed them a third time, ＂What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him.＂

比拉多第三次对他们说：＂这人到底作了什么恶事？我在他身上查不出什么应死的罪状来。所以我惩治他以后，便释放他。＂

23 With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed.

但是他们仍厉声逼迫，要求钉他在十字架上。他们的喊声，越来越厉害。

24 The verdict of Pilate was that their demand should be granted.

比拉多遂宣判：照他们所请求的执行，

25 So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.

便释放了他们所要求的那个因作乱杀人而下狱的犯人；至于耶稣，却交出来，让他们随意处理。

26 4 As they led him away they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus.

他们把耶稣带走的时候，抓住一个从田间来的基勒乃人西满，把十字架放在他身上，叫他在耶稣后面背着。

27 A large crowd of people followed Jesus, including many women who mourned and lamented him.

有许多人民及妇女跟随着耶稣，妇女搥胸痛哭他。

28 Jesus turned to them and said, ＂Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children,

耶稣转身向她们说：＂耶路撒冷女子！你们不要哭我，但应哭你们自己及你们的子女，

29 for indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore and the breasts that never nursed.'

因为日子将到，那时，人要说：那荒胎的，那没有生产过的胎，和没有哺养过的乳，是有福的。

30 At that time people will say to the mountains,‘Fall upon us!' and to the hills,‘Cover us!'

那时，人要开始对高山说：倒在我们身上吧！对丘陵说：盖起我们来吧！

31 for if these things are done when the wood is green what will happen when it is dry?＂

如果对于青绿的树木，他们还这样做，对于枯槁的树木，又将怎样呢？

32 Now two others, both criminals, were led away with him to be executed.

另有二个凶犯，也被带去，同耶稣一同受死。

33 When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left.

他们既到了那名叫髑髅的地方，就在那里把耶稣钉在十字架上；也钉了那两个凶犯：一个在右边，一个在左边。

34 [Then Jesus said, ＂Father, forgive them, they know not what they do.＂] 5 They divided his garments by casting lots.

耶稣说：＂父啊，宽赦他们吧！因为他们不知道他们做的是什么。＂他们拈阄分了他的衣服。

35 The people stood by and watched; the rulers, meanwhile, sneered at him and said, ＂He saved others, let him save himself if he is the chosen one, the Messiah of God.＂

民众站着观望。首领们嗤笑说：＂别人，他救了；如果这人是天主的受傅者，被选者，就救他自己吧！＂

36 Even the soldiers jeered at him. As they approached to offer him wine

兵士也戏弄他，前来把醋给他递上去，说：

37 they called out, ＂If you are King of the Jews, save yourself.＂

＂如果你是犹太人的君王，就救你自己吧！＂

38 Above him there was an inscription that read, ＂This is the King of the Jews.＂

在他上头还有一块用希腊文、拉丁及希伯来文字写的罪状牌：＂这是犹太人的君王。＂

39 6 Now one of the criminals hanging there reviled Jesus, saying, ＂Are you not the Messiah? Save yourself and us.＂

悬挂着的凶犯中，有一个侮辱耶稣说：＂你不是默西亚吗？救救你自己和我们吧！＂

40 The other, however, rebuking him, said in reply, ＂Have you no fear of God, for you are subject to the same condemnation?

另一个凶犯应声责斥他说：＂你既然受同样的刑罚，连天主你都不怕吗？

41 And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal.＂

这对我们是理所当然的，因为我们所受的，正配我们所行的；但是，这个人从未做过什么不正当的事。＂

42 Then he said, ＂Jesus, remember me when you come into your kingdom.＂

随后说：＂耶稣，当你来为王时，请你纪念我！＂

43 He replied to him, ＂Amen, I say to you, today you will be with me in Paradise.＂

耶稣给他说：＂我实在告诉你：今天你就要与我一同在乐园里。＂

44 7 It was now about noon and darkness came over the whole land until three in the afternoon

这时，大约已是第六时辰，遍地都昏黑了，直到第九时辰。

45 because of an eclipse of the sun. Then the veil of the temple was torn down the middle.

太阳失去了光，圣所的帐幔从中间裂开，

46 Jesus cried out in a loud voice, ＂Father, into your hands I commend my spirit＂; and when he had said this he breathed his last.

耶稣大声呼喊说：＂父啊！我把我的灵魂交托在你手中。＂说完这话，便断了气。

47 The centurion who witnessed what had happened glorified God and said, ＂This man was innocent 8 beyond doubt.＂

百夫长看见所发生的事，遂光荣天主说：＂这人，实在是一个义人。＂

48 When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts;

所有同来看这景象的群众，见了这些情形，都搥着胸膛，回去了。

49 but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events.

所有与耶稣相识的人，和那些由加里肋亚随侍他的妇女们，远远地站着，观看这些事。

50 Now there was a virtuous and righteous man named Joseph who, though he was a member of the council,

有一个人名叫若瑟，是一个议员，又是一个善良公正的人。

51 had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God.

他原是犹太阿黎玛特雅城人，一向期待天主的国；他没有赞同其他人的计谋和作为。

52 He went to Pilate and asked for the body of Jesus.

他去见比拉多，要求耶稣的遗体。

53 After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried.

他把遗体卸下，用殓布裹好，安葬在由岩石凿成，而尚未葬过人的墓穴里。

54 It was the day of preparation, and the sabbath was about to begin.

那天是预备日，安息日快到了。

55 The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it,

从加里肋亚同耶稣来的那些妇女，在后边跟着，观看那墓穴，并观看耶稣的遗体，是怎样安葬的。

56 they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment.

她们回去，就预备下香料和香膏。安息日，她们依照诫命安息。

Footnotes(注解)

1 [1-5,13-25] Twice Jesus is brought before Pilate in Luke's account, and each time Pilate explicitly declares Jesus innocent of any wrongdoing (Luke 23:4, 14, 22). This stress on the innocence of Jesus before the Roman authorities is also characteristic of John's gospel (John 18:38; 19:4, 6). Luke presents the Jerusalem Jewish leaders as the ones who force the hand of the Roman authorities (Luke 23:1-2, 5, 10, 13, 18, 21, 23-25).

2 [6-12] The appearance of Jesus before Herod is found only in this gospel. Herod has been an important figure in Luke (Luke 9:7-9; 13:31-33) and has been presented as someone who has been curious about Jesus for a long time. His curiosity goes unrewarded. It is faith in Jesus, not curiosity, that is rewarded (Luke 7:50; 8:48, 50; 17:19).

3 [17] This verse, ＂He was obliged to release one prisoner for them at the festival,＂ is not part of the original text of Luke. It is an explanatory gloss from Mark 15:6 (also Matthew 27:15) and is not found in many early and important Greek manuscripts. On its historical background, see the notes on Matthew 27:15-26.

4 [26-32] An important Lucan theme throughout the gospel has been the need for the Christian disciple to follow in the footsteps of Jesus. Here this theme comes to the fore with the story of Simon of Cyrene who takes up the cross and follows Jesus (see Luke 9:23; 14:27) and with the large crowd who likewise follow Jesus on the way of the cross. See also the note on Mark 15:21.

5 [34] [Then Jesus said, ＂Father, forgive them, they know not what they do.＂]: this portion of Luke 23:34 does not occur in the oldest papyrus manuscript of Luke and in other early Greek manuscripts and ancient versions of wide geographical distribution.

6 [39-43] This episode is recounted only in this gospel. The penitent sinner receives salvation through the crucified Jesus. Jesus' words to the penitent thief reveal Luke's understanding that the destiny of the Christian is ＂to be with Jesus.＂

7 [44] Noon . . . three in the afternoon: literally, the sixth and ninth hours. See the note on Mark 15:25.

8 [47] This man was innocent: or, ＂This man was righteous.＂

Luke
Chapter 24

1 1 But at daybreak on the first day of the week they took the spices they had prepared and went to the tomb.

一周的第一天，天还很早，妇女们便携带预备下的香料，来到坟墓那里，

2 They found the stone rolled away from the tomb;

见石头已由墓穴滚开了。

3 but when they entered, they did not find the body of the Lord Jesus.

她们进去，不见了主耶稣的遗体。

4 While they were puzzling over this, behold, two men in dazzling garments appeared to them.

她们正为此事疑虑的时候，忽然有两个人，穿著耀目的衣服，站在她们身边。

5 They were terrified and bowed their faces to the ground. They said to them, ＂Why do you seek the living one among the dead?

她们都害怕，遂把脸垂向地上，那两个人对她们说：＂你们为什么在死人中找活人呢？

6 He is not here, but he has been raised. 2 Remember what he said to you while he was still in Galilee,

他不在这里了，他已复活了。你们应当记得：他还在加里肋亚时，怎样告诉过你们说：

7 that the Son of Man must be handed over to sinners and be crucified, and rise on the third day.＂

人子必须被交付于罪人之手，被钉在十字架上，并在第三日复活。＂

8 And they remembered his words.

她们遂想起了他的话，

9 3 Then they returned from the tomb and announced all these things to the eleven and to all the others.

从坟墓那里回去，把这一切事报告给那十一门徒及其余的众人，

10 The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles,

她们是玛利亚玛达肋纳及约安纳和雅各伯的母亲玛利亚；其余同她们一起的妇女，也把这些事报告给宗徒。

11 but their story seemed like nonsense and they did not believe them.

但妇女们的这些话，在他们看来，好象是无稽之谈，不敢相信。

12 4 But Peter got up and ran to the tomb, bent down, and saw the burial cloths alone; then he went home amazed at what had happened.

伯多禄却起来，跑到坟墓那里，屈身向里窥看，只见有殓布，就走了，心里惊异所发生的事。

13 5 6 Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus,

就在那一天，他们中，有两个人往一个村庄去，村名厄玛乌，离耶路撒冷约六十＂斯塔狄。＂

14 and they were conversing about all the things that had occurred.

他们彼此谈论所发生的一切事。

15 And it happened that while they were conversing and debating, Jesus himself drew near and walked with them,

正谈话讨论的时候，耶稣亲自走近他们，与他们同行。

16 7 but their eyes were prevented from recognizing him.

他们的眼睛却被阻止往了，以致认不出他来

17 He asked them, ＂What are you discussing as you walk along?＂ They stopped, looking downcast.

耶稣对他们说：＂你们走路，彼此谈论的是些什么事？＂他们就站住，面带愁容。

18 One of them, named Cleopas, said to him in reply, ＂Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?＂

一个名叫克罗帕的，回答他说：＂独有你在耶路撒冷作客，不知道在那里这几天所发生的事吗？＂

19 And he replied to them, ＂What sort of things?＂ They said to him, ＂The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people,

耶稣问他们说：＂什么事？＂他们回答说：＂就是有关纳匝肋人耶稣的事。他本是一位先知，在天主及众百姓前，行事说话都权力。

20 how our chief priests and rulers both handed him over to a sentence of death and crucified him.

我们的司祭长及首领竟解送了他，判了他死罪，钉他在十字架上。

21 But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place.

我们原指望他就是那要拯救以色列的。可是──此外还有：这些事发生到今天，已是第三天了。

22 Some women from our group, however, have astounded us: they were at the tomb early in the morning

我们中有几个妇女惊吓了我们；她们清早到了坟墓那里，

23 and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive.

没有看见他的遗体，回来说她们见了天使显现，天使说他复活了。

24 Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.＂

我们中也有几个到过坟墓那里，所遇见的事，如同妇女们所说的一样，但是没有看见他。＂

25 And he said to them, ＂Oh, how foolish you are! How slow of heart to believe all that the prophets spoke!

耶稣于是对他们说：＂唉！无知的人哪！为信先知们所说的一切话，你们的心竟是这般迟钝！

26 Was it not necessary that the Messiah should suffer 8 these things and enter into his glory?＂

默西亚不是必须受这些苦难，才进入他的光荣吗？＂

27 Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.

他于是从梅瑟及众先知开始，把全部经书论及他的话，都给他们解释了。

28 As they approached the village to which they were going, he gave the impression that he was going on farther.

当他们临近了他们要去的村庄时，耶稣装作还要前行。

29 But they urged him, ＂Stay with us, for it is nearly evening and the day is almost over.＂ So he went in to stay with them.

他们强留他说：＂请同我们一起住下吧！因为快到晚上，天已垂暮了。＂耶稣就进去，同他们住下。

30 And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them.

当耶稣与他们坐下吃饭的时候，就拿起饼来，祝福了，擘开，递给他们。

31 With that their eyes were opened and they recognized him, but he vanished from their sight.

他们的眼睛开了，这才认出耶稣来；但他却由他们眼前隐没了。

32 Then they said to each other, ＂Were not our hearts burning (within us) while he spoke to us on the way and opened the scriptures to us?＂

他们就彼此说：＂当他在路上与我们谈话，给我们讲解圣经的时候，我们的心不是火热的吗？

33 So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them

他们遂即动身，返回耶路撒冷，遇见那十一门徒及同他们一起的人，正聚在一起，

34 who were saying, ＂The Lord has truly been raised and has appeared to Simon!＂

彼此谈论说：＂主真复活了，并显现给西满了。＂

35 Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread.

二人就把在路上的事，及在分饼时，他们怎样认出了耶稣，述说了一遍。

36 9 While they were still speaking about this, he stood in their midst and said to them, ＂Peace be with you.＂

他们正谈论这些事的时候，耶稣立在他们中间，向他们说：＂愿你们平安！＂

37 But they were startled and terrified and thought that they were seeing a ghost.

众人害怕起来，想是见了鬼神。

38 Then he said to them, ＂Why are you troubled? And why do questions arise in your hearts?

耶稣向他们说：＂你们为什么恐惶？为什么心里起了疑虑？

39 10 Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have.＂

你们看看我的手，我的脚，分明是我自己。你们摸摸我，应该知道：鬼神是没有肉躯和骨头的，如同你们看我，却是有的。＂

40 And as he said this, he showed them his hands and his feet.

说了这话，就把手和脚伸给他们看。

41 While they were still incredulous for joy and were amazed, he asked them, ＂Have you anything here to eat?＂

他们由于欢喜，还是不敢信，只是惊讶；耶稣向他们说：＂你们这里有什么吃的没有？＂

42 They gave him a piece of baked fish;

他们便给了他一片烤鱼。

43 he took it and ate it in front of them.

他便接过来，当他们面前吃了。

44 He said to them, ＂These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.＂

耶稣对他们说：＂我以前还同你们在一起的时候，就对你们说过这话：诸凡梅瑟法律、先知并圣咏上指着我所记载的话，都必须应验。＂

45 Then he opened their minds to understand the scriptures.

耶稣遂开启他们的明悟，叫他们理解经书；

46 11 And he said to them, ＂Thus it is written that the Messiah would suffer and rise from the dead on the third day

又向他们说：＂经上曾这样记载：默西亚必须受苦，第三天要从死者中复活；

47 and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem.

并且必须从耶路撒冷开始，因他的名向万邦宣讲悔改，以得罪之赦。

48 You are witnesses of these things.

你们就是这些事的见证人。

49 And (behold) I am sending the promise of my Father 12 upon you; but stay in the city until you are clothed with power from on high.＂

看，我要把我父所恩许的，遣发到你们身上；至于你们，你们应当留在这城中，直到佩戴上自高天而来的能力。＂

50 13 Then he led them (out) as far as Bethany, raised his hands, and blessed them.

耶稣领他们出去，直到伯达尼附近，就举手降福了他们。

51 As he blessed them he parted from them and was taken up to heaven.

正降福他们的时候，就离开他们，被提升天去了。

52 They did him homage and then returned to Jerusalem with great joy,

他们叩拜了他，皆大欢喜地返回了耶路撒冷，

53 and they were continually in the temple praising God. 14

常在圣殿里称谢天主。

Footnotes(注解)

1 [1-53] The resurrection narrative in Luke consists of five sec tions: (1) the women at the empty tomb (Luke 23:56b-24:12); (2) the appearance to the two disciples on the way to Emmaus (Luke 24:13-35); (3) the appearance to the disciples in Jerusalem (Luke 24:36-43); (4) Jesus' final instructions (Luke 24:44-49); (5) the ascension (Luke 24:50-53). In Luke, all the resurrection appearances take place in and around Jerusalem; moreover, they are all recounted as having taken place on Easter Sunday. A consistent theme throughout the narrative is that the suffering, death, and resurrection of Jesus were accomplished in fulfillment of Old Testament promises and of Jewish hopes (Luke 24:19a, 21, 26-27, 44, 46). In his second volume, Acts, Luke will argue that Christianity is the fulfillment of the hopes of Pharisaic Judaism and its logical development (see Acts 24:10-21).

2 [6] He is not here, but he has been raised: this part of the verse is omitted in important representatives of the Western text tradition, but its presence in other text types and the slight difference in wording from Matthew 28:6 and Mark 16:6 argue for its retention.

3 [9] The women in this gospel do not flee from the tomb and tell no one, as in Mark 16:8 but return and tell the disciples about their experience. The initial reaction to the testimony of the women is disbelief (Luke 24:11).

4 [12] This verse is missing from the Western textual tradition but is found in the best and oldest manuscripts of other text types.

5 [13-35] This episode focuses on the interpretation of scripture by the risen Jesus and the recognition of him in the breaking of the bread. The references to the quotations of scripture and explanation of it (Luke 24:25-27), the kerygmatic proclamation (Luke 24:34), and the liturgical gesture (Luke 24:30) suggest that the episode is primarily catechetical and liturgical rather than apologetic.

6 [13] Seven miles: literally, ＂sixty stades.＂ A stade was 607 feet. Some manuscripts read ＂160 stades＂ or more than eighteen miles. The exact location of Emmaus is disputed.

7 [16] A consistent feature of the resurrection stories is that the risen Jesus was different and initially unrecognizable (Luke 24:37; Mark 16:12; John 20:14; 21:4).

8 [26] That the Messiah should suffer . . . : Luke is the only New Testament writer to speak explicitly of a suffering Messiah (Luke 24:26, 46; Acts 3:18; 17:3; 26:23). The idea of a suffering Messiah is not found in the Old Testament or in other Jewish literature prior to the New Testament period, although the idea is hinted at in Mark 8:31-33. See the notes on Matthew 26:63 and 26:67-68.

9 [36-43,44-49] The Gospel of Luke, like each of the other gospels (Matthew 28:16-20; Mark 16:14-15; John 20:19-23), focuses on an important appearance of Jesus to the Twelve in which they are commissioned for their future ministry. As in Luke 24:6, 12, so in Luke 24:36, 40 there are omissions in the Western text.

10 [39-42] The apologetic purpose of this story is evident in the concern with the physical details and the report that Jesus ate food.

11 [46] See the note on Luke 24:26.

12 [49] The promise of my Father: i.e., the gift of the holy Spirit.

13 [50-53] Luke brings his story about the time of Jesus to a close with the report of the ascension. He will also begin the story of the time of the church with a recounting of the ascension. In the gospel, Luke recounts the ascension of Jesus on Easter Sunday night, thereby closely associating it with the resurrection. In Acts 1:3, 9-11; 13:31 he historicizes the ascension by speaking of a forty-day period between the resurrection and the ascension. The Western text omits some phrases in Luke 24:51, 52 perhaps to avoid any chronological conflict with Acts 1 about the time of the ascension.

14 [53] The Gospel of Luke ends as it began (Luke 1:9), in the Jerusalem temple.