Matthew Chapter 1(玛窦福音)

Matthew
Chapter 1

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

亚巴郎之子,达味之子耶稣基督的族谱:

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

亚巴郎生依撒格,依撒格生雅各伯,雅各伯生犹大和他的兄弟们;

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

犹大由塔玛尔生培勒兹和则辣黑,培勒兹生赫兹龙,赫兹龙生阿兰,

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

阿兰生阿米纳达布,阿米纳达布生纳赫雄,纳赫雄生撒耳孟,

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

撒耳孟由辣哈布生波阿次,波阿次由卢德生敖贝得,敖贝得生叶瑟,

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

叶瑟生达味王。达味由乌黎雅的妻子生撒罗满,

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

撒罗满生勒哈贝罕,勒哈贝罕生阿彼雅,阿彼雅生阿撒,

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

阿撒生约沙法特,约沙法特生约兰,约兰生乌齐雅,

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

乌齐雅生约堂,约堂生阿哈次,阿哈次生希则克雅,

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

希则克雅生默纳舍,默纳舍生阿孟,阿孟生约史雅,

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

约史雅在巴比伦流徙期间生耶苛尼雅和他的兄弟们。

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

流徙巴比伦以后,耶苛尼雅生沙耳提耳,沙耳提耳生则鲁巴贝耳,

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

则鲁巴贝耳生阿彼乌得,阿彼乌得生厄里雅金,厄里雅金生阿左尔。

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

阿左尔生匝多克,匝多克生阿歆,阿歆生厄里乌得,

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

厄里乌得生厄肋阿匝尔,厄肋阿匝尔生玛堂,玛堂生雅各伯,

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

雅各伯生若瑟、玛利亚的丈夫,玛利亚生耶稣,他称为基督。

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

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

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

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

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

她的丈夫若瑟,因是义人,不愿公开羞辱她,有意暗暗地休退她。

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

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

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

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

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

这一切事的发生,是为应验上主藉先知所说的话:

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

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

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

若瑟从睡梦中醒来,就照上主的天使所嘱咐的办了,娶了他的妻子;

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

若瑟虽然没有认识她,她就生了一个儿子,给他起名叫耶稣。

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Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

Matthew Chapter 2
 

Matthew
Chapter 2

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

当黑落德为王时,耶稣诞生在犹大的白冷;看,有贤士从东方来到耶路撒冷,说:

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

"才诞生的犹太人君王在哪里?我们在东方见到了他的星,特来朝拜他。"

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

黑落德王一听说,就惊慌起来,全耶路撒冷也同他一起惊慌。

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

他便召集了众司祭长和民间的经师,仔细考问他们:默西亚应当生在哪里。

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

他们对他说:"在犹大的白冷,因为先知曾这样记载:

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

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

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

于是黑落德暗暗把贤士叫来,仔细询问他们那星出现的时间;

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

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

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

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

10 They were overjoyed at seeing the star,

他们一见到那星,极其高兴欢喜。

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

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

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

他们在梦中得到指示,不要回到黑落德那里,就由另一条路返回自己的地方去了。

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

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

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

若瑟便起来,星夜带了婴孩和他的母亲,退避到埃及去了。

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

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

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

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

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

于是应验了耶肋米亚先知所说的话:

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

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

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

黑落德死后,看,上主的天使在埃及托梦显于若瑟,

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

说:起来,带着孩子和他的母亲,往以色列地去,因为那些谋杀孩子性命的人死了。

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

他便起来,带了孩子和他的母亲,进了以色列地域;

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

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

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

去住在一座名叫纳匝肋的城中,如此应验了先知们所说的话:他将称为纳匝肋人。

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Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

Matthew Chapter 3
 

Matthew
Chapter 3

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

那时,洗者若翰出现在犹太旷野宣讲说:

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

你们悔改吧!因为天国临近了。

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

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

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

这若翰穿著骆驼毛做的衣服,腰间束着皮带,他的食物是蝗虫和野蜜。

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

那时,耶路撒冷、全犹太以及全约但河一带的人,都出来到他那里去,

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

承认自己的罪过,并在约但河里受他的洗。

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

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

8 Produce good fruit as evidence of your repentance.

那么,就结与悔改相称的果实吧!

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

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

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

斧子已放在树根上了,凡不结好果子的树,必被砍倒,投入火中。

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

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

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

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

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

那时,耶稣由加里肋亚来到约但河若翰那里,为受他的洗;

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

但若翰想要阻止他说:我本来需要受你的洗,而你却来就我吗?

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

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

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

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

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

又有声音由天上说:这是我的爱子,我所喜悦的

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Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Matthew Chapter 4
 

Matthew
Chapter 4

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

那时,耶稣被圣神领往旷野,为受魔鬼的试探。

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

他四十天四十夜禁食,后来就饿了。

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

试探者就前来对他说:"你若是天主子,就命这些石头变成饼吧!"

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

他回答说:"经上记载:人生活不只靠饼,而也靠天主口中所发的一切言语。

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

那时,魔鬼引他到了圣城,把他立在圣殿顶上,

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

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

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

耶稣对他说:"经上又记载:你不可试探上主,你的天主!

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

魔鬼又把他带到一座极高的山上,将世上的一切国度及其荣华指给他看。

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

对他说:"你若俯伏朝拜我,我必把这一切交给你。"

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

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

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

于是魔鬼离开了他,就有天使前来伺候他。

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

耶稣听到若翰被监禁以后,就退避到加里肋亚去了;

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

后又离开纳匝肋,来住在海边的葛法翁,即住在则步隆和纳斐塔里境内。

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

这应验了依撒依亚先知所说的话:

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

则步隆地与纳斐塔里地,通海大路,约但河东,外方人的加里肋亚,

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

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

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

从那时起,耶稣开始宣讲说:你们悔改吧!因为天国临近了。

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

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

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

他就对他们说:来,跟从我!我要使你们成为渔人的渔夫。

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

他们立刻舍下网,跟随了他。

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

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

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

他们也立刻舍下了鱼船和自己的父亲,跟随了他。

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

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

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

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

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

于是有许多群众从加里肋亚、十城区、耶路撒冷、犹太和约但河东岸来跟随了他。

Table of Contents Previous Chapter Next Chapter

Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Matthew Chapter 5

Matthew
Chapter 5

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

耶稣一见群众,就上了山,坐下;他的门徒上他跟前来,

2 He began to teach them, saying:

他遂开口教训他们说:

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

"神贫的人是有福的,因为天国是他们的。

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

哀恸的人是有福的,因为他们要受安慰。

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

温良的人是有福的,因为他们要承受土地。

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

饥渴慕义的人是有福的,因为他们要得饱饫。

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

怜悯人的人是有福的,因为他们要受怜悯。

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

心里洁净的人是有福的,因为他们要看见天主。

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

缔造和平的人是有福的,因为他们要称为天主的子女。

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

为义而受迫害的人是有福的,因为天国是他们的。

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

几时人为了我而辱骂迫害你们,捏造一切坏话毁谤你们,你们是有福的。

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

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

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

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

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

你们是世界的光;建在山上的城,是不能隐藏的。

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

人点灯,并不是放在斗底下,而是放在灯台上,照耀屋中所有的人。

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

照样,你们的光也当在人前照耀,好使他们看见你们的善行,光荣你们在天之父。”

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

“你们不要以为我来是废除法律或先知;我来不是为废除,而是为成全。

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

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

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

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

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

我告诉你们:除非你们的义德超过经师和法利塞人的义德,你们决进不了天国。

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

你们一向听过给古人说:‘不可杀人!’谁若杀了人,应受裁判。

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

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

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

所以,你若在祭坛前,要献你的礼物时,在那里想起你的弟兄有什么怨你的事,

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

就把你的礼物留在那里,留在祭坛前,先去与你的弟兄和好,然后再来献你的礼物。

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

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

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

我实在告诉你。非到你还了最后的一文,决不能从那里出来。

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

你们一向听说过:‘不可奸淫!’

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

我却对你们说:凡注视妇女,有意贪恋她的,他已在心里奸淫了她。

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

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

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

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

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

又说过‘谁若休妻,就该给她休书。’

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

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

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

你们又一向听过对古人说:‘不可发虚誓,要向上主偿还你的誓愿!’

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

我却对你们说:你们总不可发誓:不可指天,因为天是天主的宝座;

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

不可指地,因为地是他的脚凳;不可指耶路撒冷,因为她是大王的城市;

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

也不可指你的头发誓,因为你不能使一根头发变白或变黑。

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

你们的话该当是:是就说是,非就说非;其它多余的便是出于邪恶。

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

你们一向听说过:‘以眼还眼,以牙还牙。’

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

我却对你们说:不要抵抗恶人;而且,若有人掌击你的右颊,你把另一面也转给他。

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

那愿与你争讼,拿你的内衣的,你连外衣也让给他。

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

若有人强迫你走一千步,你就同他走两千步。

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

求你的,就给他;愿向你借贷的,你不要拒绝。

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

你们一向听说过:‘你应爱你的近人,恨你的仇人!’

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

我却对你们说:你们当爱你们的仇人,当为迫害你们的人祈祷,

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

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

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

你们若只爱那爱你们的人,你们还有什么赏报呢?税吏不是也这样作吗?

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

你们若只问候你们的弟兄,你们做了什么特别的呢?外邦人不是也这样做吗?

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

所以你们应当是成全的,如同你们的天父是成全的一样。”

Next Chapter

Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Matthew Chapter 6
 

Matthew
Chapter 6

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

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

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

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

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

当你施舍时,不要叫你左手知道你右手所行的,

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

好使你的施舍隐而不露,你父在暗中看见,必要报答你。

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

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

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

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

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

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

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

你们不要跟他们一样,因为你们的父,在你们求他以前,已知道你们需要什么。

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

所以,你们应当这样祈祷:我们在天的父!愿你的名被尊为圣,

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

愿你的国来临,愿你的旨意承行于地,如在天上一样!

11 8 Give us today our daily bread;

我们的日用粮,求你今天赐给我们;

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

宽免我们的罪债,犹如我们也宽免得罪我们的人;

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

不要让我们陷入诱惑,但救我们免于凶恶。

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

因为你们若宽免别人的过犯,你们的天父也必宽免你们的;

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

但你们若不宽免别人的,你们的父也必不宽免你们的过犯。

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

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

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

至于你,当你禁食时,要用油抹你的头,洗你的脸,

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

不要叫人看出你禁食来,但叫你那在暗中之父看见;你的父在暗中看见,必要报答你

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

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

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

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

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

因为你的财宝在那里,你的心也必在那里。

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

眼睛就是身体的灯。所以,你的眼睛若是康健,你的全身就都光明。

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

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

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

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

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

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

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

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

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

你们中谁能运用思虑,使自己的寿数增加一肘呢?

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

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

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

可是我告诉你们:连撒罗满在他极盛的荣华时代所披戴的,也不如这些花中的一朵。

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

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

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

所以,你们不要忧虑说:我们吃什么,喝什么,穿什么?

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

因为这一切都是外邦人所寻求的;你们的天父原晓得你们需要这一切。

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

你们先该寻求天主的国和它的义德,这一切自会加给你们。

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

所以你们不要为明天忧虑,因为明天有明天的忧虑:一天的苦足够一天受的了。

Next Chapter

Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Matthew Chapter 7
 

Matthew
Chapter 7

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

你们不要判断人,免得你们受判断,

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

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

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

为什么你只看见你兄弟眼中的木屑,而对自己眼中的大梁竟不理会呢?

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

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

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

假善人哪!先从你眼中取出大梁,然后你才看得清楚,取出你兄弟眼中的木屑。

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

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

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

你们求,必要给你们;你们找,必要找着;你们敲,必要给你们开,

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

因为凡是求的,就必得到;找的,就必找到;敲的,就必给他开。

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

或者,你们中间有那个人,儿子向他求饼,反而给他石头呢?

10 or a snake when he asks for a fish?

或者求鱼,反而给他蛇呢?

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

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

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

所以,凡你们愿意人给你们做的,你们也要照样给人做:法律和先知即在于此。

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

你们要从窄门进去,因为宽门和大路导入丧亡;但有许多的人从那里进去。

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

那导入生命的门是多么窄,路是多么狭!找到它的人的确不多。

15 9 Beware of false prophets, who come to you in sheeps clothing, but underneath are ravenous wolves.

你们要提防假先知!他们来到你们跟前,外披羊毛,内里却是凶残的豺狼。

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

你们可凭他们的果实辨别他们:荆棘上岂能收到葡萄?或者蒺藜上岂能收到无花果?

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

这样,凡是好树都结好果子;而坏树都结坏果子;

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

好树不能结坏果子,坏树也不能结好果子。

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

凡不结好果子的树必要砍倒,投入火中。

20 So by their fruits you will know them.

所以,你们可凭他们的果实辨别他们。

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

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

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

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

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

那时我必要向他们声明说:我从来不认识你们;你们这些作恶的人,离开我吧!

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

所以,凡听了我这些话而实行的,就好象一个聪明人,把自己的房屋建在磐石上:

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

雨淋,水冲,风吹,袭击那座房屋,它并不坍塌,因为基础是建在磐石上。

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

凡听了我这些话而不实行的,就好象一个愚昧人,把自己的房屋建在沙土上:

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

雨淋,水冲,风吹,袭击那座房屋,它就坍塌了,且坍塌的很惨。

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

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

Table of Contents Previous Chapter Next Chapter

 

Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Matthew Chapter 8

Matthew
Chapter 8

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

耶稣从山上下来,有许多群众跟随他。

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

看,有一个癞病人前来叩拜耶稣说:"主!你若愿意,就能洁净我。"

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

耶稣就伸手抚摸他说:我愿意,你洁净了吧!他的癞病立刻就洁净了。

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

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

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

耶稣进了葛法翁,有一位百夫长来到他跟前,求他说:

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

主!我的仆人瘫痪了,躺在家里,疼痛的很厉害。

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

耶稣对他说:我去治好他。

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

百夫长答说:主!我不堪当你到舍下来,你只要说一句话,我的仆人就会好的。

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

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

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

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

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

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

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

本国的子民,反要被驱逐到外边黑暗里;那里要有哀号和切齿。

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

耶稣遂对百夫长说:你回去,就照你所信的,给你成就吧!仆人就在那时刻痊愈了。

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

 

耶稣来到伯多禄家里,看见伯多禄的岳母躺着发烧,

 

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

 

就摸了她的手,热症就从她身上退了。她便起来伺候他

 

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

 

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

 

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

 

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

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

 

耶稣看见许多群众围着自己,就吩咐往对岸去。

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

 

有一位经师前来,对他说:师傅,你不论往那里去,我要跟随你。

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

耶稣给他说:狐狸有穴,天上的飞鸟有巢,但是人子却没有枕头的地方。

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

门徒中有一个对他说:主,请许我先去埋葬我的父亲。

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

耶稣对他说:你跟随我罢!任凭死人去埋葬他们的死人!

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

耶稣上了船,他的门徒跟随着他。

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

忽然海里起了大震荡,以致那船为浪所掩盖,耶稣却睡着了。

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

他们遂前来唤醒他说:主!救命啊!我们要丧亡了。

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

耶稣对他们说:小信德的人啊!你们为什么胆怯?就起来叱责风和海,遂大为平静。

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

那些人惊讶说:这是怎样的一个人呢?竟连风和海也听从他!

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

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

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

他们喊说:天主子,我们与你有什么相干?时期还没有到,你就来这里苦害我们吗?

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

离他们很远,有一大群猪正在牧放。

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

魔鬼恳求耶稣说:你若驱逐我们,就赶我们进入猪群吧!

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

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

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

放猪的便逃走,来到城里,把这一切和附魔人的事都报告了。

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

全城的人就出来会见耶稣,一见了他,就求他离开他们的境界。

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Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Matthew Chapter 9
 

Matthew
Chapter 9

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

耶稣上船过海,来到了自己的城。

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

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

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

经师中有几个人心里说:这人说了亵渎的话。

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

耶稣看透他们的心意,说:你们为什么心里思念恶事呢?

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

什么比较容易呢?是说:你的罪赦了,或是说:起来行走吧?

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

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

7 He rose and went home.

那人就起来,回家去了。

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

群众见了,就都害怕起来,遂归光荣于天主,因他赐给了人们这样大的权柄。

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

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

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

当耶稣在屋里坐席时,有许多税吏和罪人也来同耶稣和他的门徒一起坐席。

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

法利塞人看见,就对他的门徒说:你们的老师为什么同税吏和罪人一起进食呢?

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

耶稣听见了,就说:不是健康的人须要医生,而是有病的人。

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

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

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

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

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

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

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

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

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

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

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

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

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

耶稣起来跟他去了;他的门徒也跟了去。

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

看,有一个患血漏十二年的女人,从后面走近,摸了他的衣服繸头,

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

因为她心里想:只要我一摸他的衣服,我就会好了。

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

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

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

耶稣来到首长家里,看见吹笛的和乱哄哄的群众,

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

就说:你们走开吧!女孩子没有死,只是睡着了。他们都讥笑他。

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

把群, 众赶出去以后,耶稣就进去,拿起女孩子的手,小女孩就起来了。

26 And news of this spread throughout all that land.

这消息传遍了那整个地区。

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

耶稣从那里前行,有两个瞎子跟着他喊说:达味之子!可怜我们吧!

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

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

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

于是耶稣摸他们的眼说:照你们的信德,给你们成就吧!

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

他们的眼便开了。耶稣严厉警戒他们说:你们当心,不要使任何人知道。

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

但他们出去,就在那整个地区把他传扬开了。

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

他们出去后,看,有人给耶稣送来一个附魔的哑吧。

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

魔鬼一被赶出去,哑吧就说出话来。群众惊奇说:在以色列从未出现过这样的事情。

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

但法利塞人们却说:他是仗赖魔王驱魔。

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

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

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

他一见到群众,就对他们动了慈心,因为他们困苦流离,像没有牧人的羊。

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

于是对自己的门徒说:庄稼固多,工人却少,

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

所以你们应当求庄稼的主人派遣工人,来收他的庄稼。

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Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Matthew Chapter 10
 

Matthew
Chapter 10

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

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

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

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

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

斐理伯和巴尔多禄茂,多默和税吏玛窦,阿耳斐的儿子雅各伯和达陡,

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

热诚者西满和负卖耶稣的犹达斯依斯加略。

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

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

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

你们宁可往以色列家迷失了的羊那里去。

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

你们在路上应宣讲说:天国临近了。

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

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

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

你不要在腰带里备下金、银、铜钱;

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

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

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

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

12 As you enter a house, wish it peace.

你们进那一家时,要向它请安。

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

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

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

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

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

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

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

看,我派遣你们好像羊进入狼群中,所以你们要机警如同蛇,纯朴如同鸽子。

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

你们要提防世人,因为他们要把你们交给公议会,要在他们的会堂里鞭打你们;

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

并且你们要为我的缘故,被带到总督和君王前,对他们和外邦人作证。

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

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

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

因为说话的不是你们,而是你们父的圣神在你们内说话。

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

兄弟要将兄弟,父亲要将儿子置于死地,儿女也要起来反对父母,要将他们害死。

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

你们为了我的名字,要被众人所恼恨;唯独坚持到底的,才可得救。

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

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

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

没有徒弟胜过师傅的,也没有仆人胜过他主人的;

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

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

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

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

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

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

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

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

 

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

 

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

30 Even all the hairs of your head are counted.

就是你们的头发,也都一一数过了。

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

所以,你们不要害怕;你们比许多麻雀还贵重呢!

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

凡在人前承认我的,我在我天上的父前也必承认他;

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

但谁若在人前否认我,我在我天上的父前也必否认他。

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

你们不要以为我来,是为把平安带到地上;我来不是为带平安,而是带刀剑,

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

因为我来,是为叫人脱离自己的父亲,女儿脱离自己的母亲,儿媳脱离自己的婆母;

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

所以,人的仇敌,就是自己的家人。

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

谁爱父亲或母亲超过我,不配是我的;谁爱儿子或女儿超过我,不配是我的。

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

谁不背起自己的十字架跟随我,不配是我的。

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

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

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

谁接纳你们,就是接纳我;谁接纳我,就是接纳那派遣我来的。

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

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

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

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

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Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Matthew Chapter 11
 

Matthew
Chapter 11

1 When Jesus finished giving these commands to his twelve disciples, 1 he went away from that place to teach and to preach in their towns.

耶稣嘱咐完了他的十二门徒,就从那里走了,为在他们的城里施教宣讲。

2 2 When John heard in prison 3 of the works of the Messiah, he sent his disciples to him

若翰在狱中听到了基督所行的,就派遣他的门徒去,

3 4 with this question,Are you the one who is to come, or should we look for another?

对他说:"你就是要来的那一位,或是我们还要等候另一位?"

4 Jesus said to them in reply,Go and tell John what you hear and see:

耶稣回答他们说:"你们去,把你们所见所闻的报告给若翰:

5 5 the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.

瞎子看见,瘸子行走,癞病人得了洁净,聋子听见,死人复活,穷苦人得了喜讯。

6 And blessed is the one who takes no offense at me.

凡不因我而绊倒的,是有福的!"

7 6 As they were going off, Jesus began to speak to the crowds about John,What did you go out to the desert to see? A reed swayed by the wind?

他们走后,耶稣就对群众论若翰说:"你们出去到荒野里,是为看什么呢?是为看风摇曳的芦苇吗?

8 Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces.

你们出去到底是为看什么?为看一位穿细软衣服的人吗?啊!那穿细软衣服的人是在王宫里。

9 Then why did you go out? To see a prophet? 7 Yes, I tell you, and more than a prophet.

你们究竟为什么出去?为看一位先知吗?是的!我给你们说:而且他比先知还大。

10 This is the one about whom it is written: Behold, I am sending my messenger ahead of you; he will prepare your way before you.'

关于这人,经上记载说:看,我派我的使者在你面前,他要在你前面预备你的道路。

11 Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. 8

我实在告诉你们:在妇女所生者中,没有兴起一位比洗者若翰更大的;但在天国里最小的,也比他大。

12 From the days of John the Baptist until now, the kingdom of heaven suffers violence, 9 and the violent are taking it by force.

由洗者若翰的日子直到如今,天国是以猛力夺取的,以猛力夺取的人,就攫取了它,

13 All the prophets and the law 10 prophesied up to the time of John.

因为众先知和法律讲说预言,直到若翰为止。

14 And if you are willing to accept it, he is Elijah, the one who is to come.

若是你们愿意接受,他就是那位要来的厄里亚。

15 Whoever has ears ought to hear.

有耳的,听吧!"

16 To what shall I compare this generation? 11 It is like children who sit in marketplaces and call to one another,

17 'We played the flute for you, but you did not dance, we sang a dirge but you did not mourn.'

说:我们给你们吹了笛,你们却不跳舞,我们唱了哀歌,你们却不捶胸。

18 For John came neither eating nor drinking, and they said, 'He is possessed by a demon.'

若翰来了,也不吃,也不喝,他们便说:他附了魔;

19 The Son of Man came eating and drinking and they said,Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.' But wisdom is vindicated by her works.

人子来了,也吃也喝,他们却说:看哪!一个贪吃嗜酒的人,税吏和罪人的朋友!但智慧必藉自己的工程彰显自己的正义。

20 Then he began to reproach the towns where most of his mighty deeds had been done, since they had not repented.

那时,耶稣就开始谴责那曾看过他许多异能的城邑,因为她们没有悔改:

21 Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, 12 they would long ago have repented in sackcloth and ashes.

 苛辣匝因,你是有祸的!贝特赛达,你是有祸的!因为在你们那里所行的异能,如果行在提洛和漆冬,她们早己身披苦衣,头上撒灰做补赎了。

22 But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.

但是我给你们说:在审判的日子,提洛和漆冬所受的惩罚也要比你们容易忍受。

23 And as for you, Capernaum: Will you be exalted to heaven? You will go down to the netherworld.' 13 For if the mighty deeds done in your midst had been done in Sodom, it would have remained until this day.

还有你,葛法翁!莫非你要被高举到天上吗?将来你必下到阴府里;因为在你那里所行的异能,如果行在索多玛,她必会存留到今天。

24 But I tell you, it will be more tolerable for the land of Sodom on the day of judgment than for you.

但是我给你们说:在审判的日子,索多玛地所受的惩罚也要比你们容易忍受。

25 At that time Jesus said in reply, 14I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.

就在那时侯,耶稣发言说:父啊!天地的主宰!我称谢你,因为你将这些事瞒住了智慧和明达的人,而启示给小孩子。

26 Yes, Father, such has been your gracious will.

是的,父啊!你原来喜欢这样。

27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.

我父将一切交给了我;除了父外,没有人认识子;除了子和子所愿意启示的人外,也没有人认识父。

28 15Come to me, all you who labor and are burdened, 16 and I will give you rest.

凡劳苦和负重担的,你们都到我跟前来,我要使你们安息。

29 17 Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for your selves.

你们背起我的轭,跟我学吧!因为我是良善心谦的:这样你们必要找得你们灵魂的安息,

30 For my yoke is easy, and my burden light.

因为我的轭是柔和的,我的担子是轻松的。

 

 

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Footnotes(注解)

1 [1] The closing formula of the discourse refers back to the original addressees, the Twelve.

2 [11:2-12:50] The narrative section of the third book deals with the growing opposition to Jesus. It is largely devoted to disputes and attacks relating to faith and discipleship and thus contains much sayings-material, drawn in large part from Q.

3 [2] In prison: see Matthew 4:12; 14:1-12. The works of the Messiah: the deeds of Matthew 8-9.

4 [3] The question probably expresses a doubt of the Baptist that Jesus is the one who is to come (cf Malachi 3:1) because his mission has not been one of fiery judgment as John had expected (Matthew 3:2).

5 [5-6] Jesus' response is taken from passages of Isaiah (Isaiah 26:19; 29:18-19; 35:5-6; 61:1) that picture the time of salvation as marked by deeds such as those that Jesus is doing. The beatitude is a warning to the Baptist not to disbelieve because his expectations have not been met.

6 [7-19] Jesus' rebuke of John is counterbalanced by a reminder of the greatness of the Baptist's function (Matthew 11:7-15) that is followed by a complaint about those who have heeded neither John nor Jesus (Matthew 11:16-19).

7 [9-10] In common Jewish belief there had been no prophecy in Israel since the last of the Old Testament prophets, Malachi. The coming of a new prophet was eagerly awaited, and Jesus agrees that John was such. Yet he was more than a prophet, for he was the precursor of the one who would bring in the new and final age. The Old Testament quotation is a combination of Malachi 3:1; Exodus 23:20 with the significant change that the before me of Malachi becomes before you. The messenger now precedes not God, as in the original, but Jesus.

8 [11] John's preeminent greatness lies in his function of announcing the imminence of the kingdom (Matthew 3:1). But to be in the kingdom is so great a privilege that the least who has it is greater than the Baptist.

9 [12] The meaning of this difficult saying is probably that the opponents of Jesus are trying to prevent people from accepting the kingdom and to snatch it away from those who have received it.

10 [13] All the prophets and the law: Matthew inverts the usual order,law and prophets, and says that both have prophesied. This emphasis on the prophetic character of the law points to its fulfillment in the teaching of Jesus and to the transitory nature of some of its commandments (see the note on Matthew 5:17-20).

11 [16-19] See Luke 7:31-35. The meaning of the parable (Matthew 11:16-17) and its explanation (Matthew 11:18-19b) is much disputed. A plausible view is that the children of the parable are two groups, one of which proposes different entertainments to the other that will not agree with either proposal. The first represents John, Jesus, and their disciples; the second those who reject John for his asceticism and Jesus for his table association with those despised by the religiously observant. Matthew 11:19c (her works) forms an inclusion with Matthew 11:2 (the works of the Messiah). The original form of the saying is better preserved in Luke 7:35. . . wisdom is vindicated by all her children. There John and Jesus are the children of Wisdom; here the works of Jesus the Messiah are those of divine Wisdom, of which he is the embodiment. Some important textual witnesses, however, have essentially the same reading as in Luke.

12 [21] Tyre and Sidon were pagan cities denounced for their wickedness in the Old Testament; cf Joel 3:4-7.

13 [23] Capernaum's pride and punishment are described in language taken from the taunt song against the king of Babylon (Isaiah 14:13-15).

14 [25-27] This Q saying, identical with Luke 10:21-22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus' preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father's revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.

15 [28-29] These verses are peculiar to Matthew and are similar to Ben Sirach's invitation to learn wisdom and submit to her yoke (Sirach 51:23, 26).

16 [28] Who labor and are burdened: burdened by the law as expounded by the scribes and Pharisees (Matthew 23:4).

17 [29] In place of the yoke of the law, complicated by scribal interpretation, Jesus invites the burdened to take the yoke of obedience to his word, under which they will find rest; cf Jeremiah 6:16.

 

Matthew Chapter 12

Matthew
Chapter 12

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

那时,耶稣在安息日由麦田中经过:他的门徒饿了,开始掐麦穗吃。

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

法利塞人一见,便对他说:看,你的门徒作安息日不许作的事。

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

耶稣对他们说:你们没有念过:达味与那些同他一起的人,饥饿时,作了什么?

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

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

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

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

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

但我告诉你们:这里有比圣殿更大的。

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

假如你们了解我喜欢仁爱胜过祭献是什么,你们就决不会判断无罪的人了,

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

因为人子是安息日的主。

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

耶稣就离开那里,进了他们的会堂。

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

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

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

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

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

人比羊贵重得多了!所以,安息日是许可行善的。

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

于是给那人说:伸出你的手来!那人一伸出来,手就完好如初,同另一只手一样。

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

法利塞人出去,商讨怎么陷害耶稣,怎样除灭他。

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

耶稣知道了,就离开那里;有许多人跟随他,他都治好了他们;

16 but he warned them not to make him known.

且警告他们不要将他传扬出去;

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

这是为应验那藉依撒意亚先知所说的话:

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

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

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

他不争辩,也不喧嚷,在街市上没有人听到他的声音;

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

已压破的芦苇,他不折断;将熄灭的灯心,他不吹灭,直到他使真道胜利。

21 And in his name the Gentiles will hope.13

外邦人将要期待他的名字。

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

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

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

群众都惊奇说:莫非这人是达味之子吗?

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

法利塞人听了,说:这人驱魔,无非是仗赖魔王贝耳则步。

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

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

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

如果撒殚驱逐撒殚,是自相纷争,那么他的国如何能存立呢?

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

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

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

如果我仗赖天主的神驱魔,那么,天主的国己来到你们中间了。

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

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

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

不随同我的,就是反对我;不与我收集的,就是分散。

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

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

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

凡出言干犯人子的,可得赦免;但出言干犯圣神的,在今世及来世,都不得赦免。

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

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

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

毒蛇的种类哪!你们既是恶的,怎能说出善来?因为心里充满什么,口里就说什么。

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

善人从善库里,取出善来;恶人从恶库里,取出恶来。

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

但我告诉你们:人所说的每句废话,在审判之日,都要交账,

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

因为凭你的话,要定你为义人;也凭你的话,要定你为罪人。

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

那时,有几个经师和法利塞人对耶稣说:师傅,我们愿意你显示一个征兆给我们看。

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

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

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

有如约纳曾在大鱼腹中三天三夜;同样,人子也要在地里三天三夜。

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

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

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

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

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

邪魔由人身上出来以后,走遍干旱之地,寻找一个安息之所,却没有寻着;

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

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

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

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

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

耶稣还同群众说话的时候,看,他的母亲和他的兄弟,站在外边,想要同他说话。

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

有人告诉他说:看!你的母亲同你的兄弟,站在外边,想要同你说话。

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

他却回答那告诉他的人说:谁是我的母亲?谁是我的兄弟?

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

遂伸出他的手,指着自己的门徒说:看!我的母亲,我的兄弟!

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

不拘谁遵行我在天之父的意旨,他就是我的兄弟、姊妹和母亲。

 

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Footnotes(注解)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Matthew Chapter 13
 

Matthew
Chapter 13

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

在那一天,耶稣从家里出来,坐在海边上,

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

有许多群众集合到他跟前,他只得上船坐下,群众都站在岸上。

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

他就用比喻给他们讲论了许多事,说:看,有个撒种的出去撒种;

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

他撒种的时候,有的落在路旁,飞鸟来把它吃了。

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

有的落在石头地里,那里没有多少土壤,因为所有的土壤不深,即刻发了芽;

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

但太阳一出来,就被晒焦;又因为没有根,就枯干了。

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

有的落在荆棘中,荆棘长起来,便把它们窒息了。

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

有的落在好地里,就结了实:有一百倍的,有六十倍的,有三十倍的。

9 Whoever has ears ought to hear.

有耳的,听吧!

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

门徒们前来对他说:为什么你用比喻对他们讲话?

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

耶稣回答他们说:因为天国的奥妙,是给你们知道,并不是给他们知道。

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

因为凡有的,还要给他,使他富足;但是,没有的,连他所有的,也要由他夺去。

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

为此,我用比喻对他们讲话,是因为他们看,却看不见;听,却听不见,也不了解;

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

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

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

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

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

但你们的眼睛有福,因为看得见;你们的耳朵有福,因为听得见。

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

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

18 8 Hear then the parable of the sower.

 那么,你们听这撒种的比喻吧!

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

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

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

那撒在石头地里的,即是指人听了话,立刻高兴接受;

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

但在心里没有根,不能持久,一旦为这话发生了艰难和迫害,就立刻跌倒了。

22 </